Fòrum
Fe per fer [fil cristià]
knox
Habacuc 2v4 Heus aquí, el qui és orgullós no és recte en la seva ànima: però el just viurà per la seva fe.
הִנֵּ֣ה עֻפְּלָ֔ה לֹא־יָשְׁרָ֥ה נַפְשׁ֖וֹ בּ֑וֹ וְצַדִּ֖יק בֶּאֱמוּנָת֥וֹ יִחְיֶֽה׃
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Romans 1v17 Perquè en Ell [Crist-Jesús] es revela la justícia de Déu, des de la fe per a la fe, tal com està escrit: El just viurà per la fe.
δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται, Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.
Hb 10v38 I el just viurà per la fe; però si es tornés enrere, la meva ànima no es complau en ell.
ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται· καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ.
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Respostes
Configuració-
V. It will follow, on our author’s principles, not only with respect to infants, but even adult persons, that redemption is needless, and Christ is dead in vain. Not only is there no need of Christ’s redemption in order to deliverance from any consequences of Adam’s sin, but also in order to perfect freedom from personal sin, and all its evil consequences. For God has made other sufficient provision for that, viz. a sufficient power and ability, in all mankind, to do all their duty, and wholly to avoid sin. Yea, he insists upon it, that “when men have not sufficient power to do their duty, they have no duty to do. We may safely and assuredly conclude (says he), that mankind in all parts of the world have SUFFICIENT power to do the duty which God requires of them; and that he requires of them NO MORE than they have SUFFICIENT powers to do” (page 111, 68, 64. S). And in another place (page 67. S), “God has given powers EQUAL to the duty which he expects.” And he expresses a great dislike at R. R.’s supposing, that our propensities to evil, and temptations, are too strong to be EFFECTUALLY and CONSTANTLY resisted; or that we are unavoidably sinful IN A DEGREE; that our appetites and passions will be breaking out, notwithstanding our everlasting watchfulness” (page 68. S). These things fully imply, that men have in their own natural ability sufficient means to avoid sin, and to be perfectly free from it; and so, from all the bad consequences of it. And if the means are sufficient, then there is no need of more; and therefore there is no need of Christ dying, in order to it. What Dr. T. says (p. 72. S) fully implies, that it would be unjust in God to give mankind being in such circumstances, as that they would be more likely to sin, so as to be exposed to final misery, than otherwise. Hence then, without Christ and his redemption, and without any grace at all, MERE JUSTICE makes sufficient provision for our being free from sin and misery, by our own power. -
If all mankind, in all parts of the world, have such sufficient power to do their whole duty, without being sinful in any degree, then they have sufficient power to obtain righteousness by the law: and then, according to the apostle Paul, Christ is dead in vain. Gal. 2:21, “If righteousness come by law, Christ is dead in vain;” — äéá íïìïõ, without the article, by law, or the rule of right action, as our author explains the phrase [Pref. to Par. on Rom. p. 143, 38.]. And according to the sense in which he explains this very place, “it would have frustrated, or rendered useless, the grace of God, if Christ died to accomplish what was or MIGHT have been effected by law itself, without his death.” [Note on Rom. 5:20, p. 297.] So that it most clearly follows from his own doctrine, that Christ is dead in vain, and the grace of God is useless. The same apostle says, if there had been a law which COULD have given life, verily righteousness should have been by the law, Gal. 3:21, i.e. (still according to Dr. T.’s own sense), if there was a law, that man, in his present state, had sufficient power perfectly to fulfill. For Dr. T. supposes the reason why the law could not give life, to be “not because it was weak in itself, but through the weakness of our flesh, and the infirmity of the human nature in the present state.” (Ibid.) But he says, “We are under a mild dispensation of GRACE, making allowance for our infirmities” (page 92. S). By our infirmities, we may upon good grounds suppose he means that infirmity of human nature, which he gives as the reason why the law cannot give life. But what grace is there in making that allowance for our infirmities, which justice itself (according to his doctrine) most absolutely requires, as he supposes divine justice exactly proportions our duty to our ability? -
If all mankind, in all parts of the world, have such sufficient power to do their whole duty, without being sinful in any degree, then they have sufficient power to obtain righteousness by the law: and then, according to the apostle Paul, Christ is dead in vain. Gal. 2:21, “If righteousness come by law, Christ is dead in vain;” — äéá íïìïõ, without the article, by law, or the rule of right action, as our author explains the phrase [Pref. to Par. on Rom. p. 143, 38.]. And according to the sense in which he explains this very place, “it would have frustrated, or rendered useless, the grace of God, if Christ died to accomplish what was or MIGHT have been effected by law itself, without his death.” [Note on Rom. 5:20, p. 297.] So that it most clearly follows from his own doctrine, that Christ is dead in vain, and the grace of God is useless. The same apostle says, if there had been a law which COULD have given life, verily righteousness should have been by the law, Gal. 3:21, i.e. (still according to Dr. T.’s own sense), if there was a law, that man, in his present state, had sufficient power perfectly to fulfill. For Dr. T. supposes the reason why the law could not give life, to be “not because it was weak in itself, but through the weakness of our flesh, and the infirmity of the human nature in the present state.” (Ibid.) But he says, “We are under a mild dispensation of GRACE, making allowance for our infirmities” (page 92. S). By our infirmities, we may upon good grounds suppose he means that infirmity of human nature, which he gives as the reason why the law cannot give life. But what grace is there in making that allowance for our infirmities, which justice itself (according to his doctrine) most absolutely requires, as he supposes divine justice exactly proportions our duty to our ability? -
Data:2018-08-07, dimartsComentari:Daniel 2v7 Van respondre una segona vegada, i digueren: Que el rei digui el somni als seus servents, i en mostrarem la interpretació. עֲנ֥וֹ תִנְיָנ֖וּת וְאָמְרִ֑ין מַלְכָּ֕א חֶלְמָ֛א יֵאמַ֥ר לְעַבְד֖וֹהִי וּפִשְׁרָ֥ה נְהַחֲוֵֽה׃ KJG Daniel 2:7 They answered <06032> (08754) again <08579> and said <0560> (08750), Let the king <04430> tell <0560> (08748) his servants <05649> the dream <02493>, and we will shew <02324> (08681) the interpretation <06591> of it.
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Data:2018-08-07, dimartsComentari:Daniel 2v7 Van respondre una segona vegada, i digueren: Que el rei digui el somni als seus servents, i en mostrarem la interpretació. עֲנ֥וֹ תִנְיָנ֖וּת וְאָמְרִ֑ין מַלְכָּ֕א חֶלְמָ֛א יֵאמַ֥ר לְעַבְד֖וֹהִי וּפִשְׁרָ֥ה נְהַחֲוֵֽה׃ KJG Daniel 2:7 They answered <06032> (08754) again <08579> and said <0560> (08750), Let the king <04430> tell <0560> (08748) his servants <05649> the dream <02493>, and we will shew <02324> (08681) the interpretation <06591> of it.
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Data:2018-08-07, dimartsComentari:Daniel 2v7 Van respondre una segona vegada, i digueren: Que el rei digui el somni als seus servents, i en mostrarem la interpretació. עֲנ֥וֹ תִנְיָנ֖וּת וְאָמְרִ֑ין מַלְכָּ֕א חֶלְמָ֛א יֵאמַ֥ר לְעַבְד֖וֹהִי וּפִשְׁרָ֥ה נְהַחֲוֵֽה׃ KJG Daniel 2:7 They answered <06032> (08754) again <08579> and said <0560> (08750), Let the king <04430> tell <0560> (08748) his servants <05649> the dream <02493>, and we will shew <02324> (08681) the interpretation <06591> of it.
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Again, if it be said, that although Christ’s redemption was not necessary to preserve men from beginning to sin, and getting into a course of sin, because they have sufficient power in themselves to avoid it; yet it may be necessary to deliver men, after they have by their own folly brought themselves under the dominion of evil appetites and passions. I answer, if it be so, that men need deliverance from those habits and passions, which are become too strong for them, yet that deliverance, on our author’s principles, would be no salvation from sin. For the exercise of passions which are too strong for us, and which we cannot overcome, is necessary: and he strongly urges, that a necessary evil can be no moral evil. It is true, it is the effect of evil, as it is the effect of a bad practice, while the man had power to have avoided it. But then according to Dr. T. that evil cause alone is in; for he says expressly, “The cause of every effect is alone from it.” (Page 128) And as to that sin which was the cause, the man needed no Savior from that, having had sufficient power in himself to have avoided it. So that it follows by our author’s scheme, that none of mankind, neither infants nor adult persons, neither the more nor less vicious, neither Jews nor Gentiles, neither heathens nor Christians, ever did or ever could stand in any need of a Savior; and that, with respect to all, the truth is, Christ is dead in vain. -
Again, if it be said, that although Christ’s redemption was not necessary to preserve men from beginning to sin, and getting into a course of sin, because they have sufficient power in themselves to avoid it; yet it may be necessary to deliver men, after they have by their own folly brought themselves under the dominion of evil appetites and passions. I answer, if it be so, that men need deliverance from those habits and passions, which are become too strong for them, yet that deliverance, on our author’s principles, would be no salvation from sin. For the exercise of passions which are too strong for us, and which we cannot overcome, is necessary: and he strongly urges, that a necessary evil can be no moral evil. It is true, it is the effect of evil, as it is the effect of a bad practice, while the man had power to have avoided it. But then according to Dr. T. that evil cause alone is in; for he says expressly, “The cause of every effect is alone from it.” (Page 128) And as to that sin which was the cause, the man needed no Savior from that, having had sufficient power in himself to have avoided it. So that it follows by our author’s scheme, that none of mankind, neither infants nor adult persons, neither the more nor less vicious, neither Jews nor Gentiles, neither heathens nor Christians, ever did or ever could stand in any need of a Savior; and that, with respect to all, the truth is, Christ is dead in vain. -
Again, if it be said, that although Christ’s redemption was not necessary to preserve men from beginning to sin, and getting into a course of sin, because they have sufficient power in themselves to avoid it; yet it may be necessary to deliver men, after they have by their own folly brought themselves under the dominion of evil appetites and passions. I answer, if it be so, that men need deliverance from those habits and passions, which are become too strong for them, yet that deliverance, on our author’s principles, would be no salvation from sin. For the exercise of passions which are too strong for us, and which we cannot overcome, is necessary: and he strongly urges, that a necessary evil can be no moral evil. It is true, it is the effect of evil, as it is the effect of a bad practice, while the man had power to have avoided it. But then according to Dr. T. that evil cause alone is in; for he says expressly, “The cause of every effect is alone from it.” (Page 128) And as to that sin which was the cause, the man needed no Savior from that, having had sufficient power in himself to have avoided it. So that it follows by our author’s scheme, that none of mankind, neither infants nor adult persons, neither the more nor less vicious, neither Jews nor Gentiles, neither heathens nor Christians, ever did or ever could stand in any need of a Savior; and that, with respect to all, the truth is, Christ is dead in vain. -
If any should say, although all mankind in all ages have sufficient ability to do their whole duty, and so may by their own power enjoy perfect freedom from sin, yet God foresaw that they would sin, and that after they had sinned, they would need Christ’s death. I answer, it is plain, by what the apostle says in those places which were just now mentioned (Gal. 2:21 and 3:21) that God would have esteemed it needless to give his Son to die for men, unless there had been a prior impossibility of their having righteousness by any law; and that, if there had been a law which COULD have given life, this other way by the death of Christ would not have been provided. And this appears to be agreeable to our author’s own sense of things, by his words which have been cited, wherein he says, “It would have FRUSTRATED or rendered USELESS the grace of God, if Christ died to accomplish what was or MIGHT HAVE BEEN effected by law itself, without his death.” -
If any should say, although all mankind in all ages have sufficient ability to do their whole duty, and so may by their own power enjoy perfect freedom from sin, yet God foresaw that they would sin, and that after they had sinned, they would need Christ’s death. I answer, it is plain, by what the apostle says in those places which were just now mentioned (Gal. 2:21 and 3:21) that God would have esteemed it needless to give his Son to die for men, unless there had been a prior impossibility of their having righteousness by any law; and that, if there had been a law which COULD have given life, this other way by the death of Christ would not have been provided. And this appears to be agreeable to our author’s own sense of things, by his words which have been cited, wherein he says, “It would have FRUSTRATED or rendered USELESS the grace of God, if Christ died to accomplish what was or MIGHT HAVE BEEN effected by law itself, without his death.” -
If any should say, although all mankind in all ages have sufficient ability to do their whole duty, and so may by their own power enjoy perfect freedom from sin, yet God foresaw that they would sin, and that after they had sinned, they would need Christ’s death. I answer, it is plain, by what the apostle says in those places which were just now mentioned (Gal. 2:21 and 3:21) that God would have esteemed it needless to give his Son to die for men, unless there had been a prior impossibility of their having righteousness by any law; and that, if there had been a law which COULD have given life, this other way by the death of Christ would not have been provided. And this appears to be agreeable to our author’s own sense of things, by his words which have been cited, wherein he says, “It would have FRUSTRATED or rendered USELESS the grace of God, if Christ died to accomplish what was or MIGHT HAVE BEEN effected by law itself, without his death.” -
V. It will follow on Dr. T.’s scheme, not only that Christ’s redemption is needless for saving from sin, or its consequences, but also that it does no good that way, has no tendency to any diminution of sin in the world. For as to any infusion of virtue or holiness in to the heart, by divine power through Christ or his redemption, it is altogether inconsistent with this author’s notions. With him, inwrought virtue, if there were any such thing, would be no virtue; not being the effect of our own will, choice, and design, but only of a sovereign act of God’s power (See p. 180, 245, 250). And therefore, all that Christ does to increase virtue, is only increasing our talents, our light, advantages, means, and motives; as he often explains the matter (In p. 44, 50 and innumerable other places). But sin is not at all diminished. For he says, our duty must be measured by our talents; as, a child that has less talents, has less duty; and therefore must be no more exposed to commit sin, than he that has greater talents; because he that has greater talents, has more duty required, in exact proportion (See page 234, 61, 64-72 S). If so, he that has but one talent, has as much advantage to perform that one degree of duty which is required of him, as he that has five talents, to perform his five degrees of duty, and is no more exposed to fail of it. And that man’s guilt, who sins against greater advantages, means, and motives, is greater in proportion to his talents (See Paraph. on Rom. 2:9, also on verse 12). And therefore it will follow, on Dr. T.’s principles, that men stand no better chance, have no more eligible or valuable probability of freedom from sin and punishment, or of contracting but little guilt, or of performing required duty, with the great advantages and talents implied in Christ’s redemption, than without them; when all things are computed, and put into the balances together, the numbers, degrees, and aggravations of sin exposed to, degrees of duty required, etc. So that men have no redemption from sin, and no new means of performing duty, that are valuable or worth anything at all. And thus the great redemption by Christ in every respect comes to nothing, with regard both to infants and adult persons. -
Data:2018-08-08, dimecresComentari:Daniel 2v8 El rei va respondre, i digué: Sé del cert que voleu guanyar temps, perquè veieu que l’assumpte se me n’ha anat del cap; עָנֵ֤ה מַלְכָּא֙ וְאָמַ֔ר מִן־יַצִּיב֙ יָדַ֣ע אֲנָ֔ה דִּ֥י עִדָּנָ֖א אַנְתּ֣וּן זָבְנִ֑ין כָּל־קֳבֵל֙ דִּ֣י חֲזֵית֔וֹן דִּ֥י אַזְדָּ֖א מִנִּ֥י מִלְּתָֽא׃ The king <04430> answered <06032> (08750) and said <0560> (08750), I <0576> know <03046> (08751) of <04481> certainty <03330> that ye <0608> would gain <02084> (08750) the time <05732>, because <06903> <03606> ye see <02370> (08754) the thing <04406> is gone <0230> (08754) from <04481> me.
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Data:2018-08-09, dijousComentari:Daniel 2v9 de manera que, si no em feu saber el somni, hi haurà una sola sentència per a vosaltres. Us heu posat d’acord per dir-me mots mentiders i falsos, fins que el temps canviï: per tant, digueu-me el somni, i sabré que em podreu mostrar la seva interpretació. דִּ֣י הֵן־חֶלְמָא֩ לָ֙א תְהֽוֹדְעֻנַּ֜נִי חֲדָה־הִ֣יא דָֽתְכ֗וֹן וּמִלָּ֙ה כִדְבָ֤ה וּשְׁחִיתָה֙ (הִזַּמִּנְתּוּן) [הִזְדְּמִנְתּוּן֙] לְמֵאמַ֣ר קָֽדָמַ֔י עַ֛ד דִּ֥י עִדָּנָ֖א יִשְׁתַּנֵּ֑א לָהֵ֗ן חֶלְמָא֙ אֱמַ֣רוּ לִ֔י וְֽאִנְדַּ֕ע דִּ֥י פִשְׁרֵ֖הּ תְּהַחֲוֻנַּֽנִי׃ But if <02006> ye will not <03809> make known <03046> (08681) unto me the dream <02493>, there is but one <01932> <02298> decree <01882> for you: for ye have prepared <02164> (08724) lying <03538> and corrupt <07844> (08752) words <04406> to speak <0560> (08749) before <06925> me, till <05705> the time <05732> be changed <08133> (08721): therefore <03861> tell <0560> (08747) me the dream <02493>, and I shall know <03046> (08748) that <01768> ye can shew <02324> (08681) me the interpretation <06591> thereof.
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Data:2018-08-09, dijousComentari:Daniel 2v9 de manera que, si no em feu saber el somni, hi haurà una sola sentència per a vosaltres. Us heu posat d’acord per dir-me mots mentiders i falsos, fins que el temps canviï: per tant, digueu-me el somni, i sabré que em podreu mostrar la seva interpretació. דִּ֣י הֵן־חֶלְמָא֩ לָ֙א תְהֽוֹדְעֻנַּ֜נִי חֲדָה־הִ֣יא דָֽתְכ֗וֹן וּמִלָּ֙ה כִדְבָ֤ה וּשְׁחִיתָה֙ (הִזַּמִּנְתּוּן) [הִזְדְּמִנְתּוּן֙] לְמֵאמַ֣ר קָֽדָמַ֔י עַ֛ד דִּ֥י עִדָּנָ֖א יִשְׁתַּנֵּ֑א לָהֵ֗ן חֶלְמָא֙ אֱמַ֣רוּ לִ֔י וְֽאִנְדַּ֕ע דִּ֥י פִשְׁרֵ֖הּ תְּהַחֲוֻנַּֽנִי׃ But if <02006> ye will not <03809> make known <03046> (08681) unto me the dream <02493>, there is but one <01932> <02298> decree <01882> for you: for ye have prepared <02164> (08724) lying <03538> and corrupt <07844> (08752) words <04406> to speak <0560> (08749) before <06925> me, till <05705> the time <05732> be changed <08133> (08721): therefore <03861> tell <0560> (08747) me the dream <02493>, and I shall know <03046> (08748) that <01768> ye can shew <02324> (08681) me the interpretation <06591> thereof.
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Data:2018-08-10, divendresComentari:Daniel 2v10 Els caldeus van respondre davant del rei, i digueren: No hi ha cap home sobre la terra que pugui mostrar aquest assumpte al rei; a més, cap rei, magnat o governador, no ha demanat mai una cosa així de cap mag o astròleg o caldeu; עֲנ֙וֹ (כַשְׂדָּיֵא) [כַשְׂדָּאֵ֤י] קֳדָם־מַלְכָּא֙ וְאָ֣מְרִ֔ין לָֽא־אִיתַ֤י אֲנָשׁ֙ עַל־יַבֶּשְׁתָּ֔א דִּ֚י מִלַּ֣ת מַלְכָּ֔א יוּכַ֖ל לְהַחֲוָיָ֑ה כָּל־קֳבֵ֗ל דִּ֚י כָּל־מֶ֙לֶךְ֙ רַ֣ב וְשַׁלִּ֔יט מִלָּ֤ה כִדְנָה֙ לָ֣א שְׁאֵ֔ל לְכָל־חַרְטֹּ֖ם וְאָשַׁ֥ף וְכַשְׂדָּֽי׃ The Chaldeans <03779> answered <06032> (08754) before <06925> the king <04430>, and said <0560> (08750), There is <0383> not <03809> a man <0606> upon <05922> the earth <03007> that can <03202> (08748) shew <02324> (08682) the king's <04430> matter <04406>: therefore <06903> <01768> there is no <03809> king <04430>, lord <07229>, nor ruler <07990>, that asked <07593> (08754) such <01836> things <04406> at any <03606> magician <02749>, or astrologer <0826>, or Chaldean <03779>.
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Data:2018-08-10, divendresComentari:Daniel 2v10 Els caldeus van respondre davant del rei, i digueren: No hi ha cap home sobre la terra que pugui mostrar aquest assumpte al rei; a més, cap rei, magnat o governador, no ha demanat mai una cosa així de cap mag o astròleg o caldeu; עֲנ֙וֹ (כַשְׂדָּיֵא) [כַשְׂדָּאֵ֤י] קֳדָם־מַלְכָּא֙ וְאָ֣מְרִ֔ין לָֽא־אִיתַ֤י אֲנָשׁ֙ עַל־יַבֶּשְׁתָּ֔א דִּ֚י מִלַּ֣ת מַלְכָּ֔א יוּכַ֖ל לְהַחֲוָיָ֑ה כָּל־קֳבֵ֗ל דִּ֚י כָּל־מֶ֙לֶךְ֙ רַ֣ב וְשַׁלִּ֔יט מִלָּ֤ה כִדְנָה֙ לָ֣א שְׁאֵ֔ל לְכָל־חַרְטֹּ֖ם וְאָשַׁ֥ף וְכַשְׂדָּֽי׃ The Chaldeans <03779> answered <06032> (08754) before <06925> the king <04430>, and said <0560> (08750), There is <0383> not <03809> a man <0606> upon <05922> the earth <03007> that can <03202> (08748) shew <02324> (08682) the king's <04430> matter <04406>: therefore <06903> <01768> there is no <03809> king <04430>, lord <07229>, nor ruler <07990>, that asked <07593> (08754) such <01836> things <04406> at any <03606> magician <02749>, or astrologer <0826>, or Chaldean <03779>.
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Data:2018-08-11, dissabteComentari:Daniel 2v11 i la cosa que el rei demana és difícil, i no hi ha ningú que li pugui mostrar al rei, llevat dels déus, la residència dels quals no està amb els éssers de carn. וּמִלְּתָ֙א דִֽי־מַלְכָּ֤ה שָׁאֵל֙ יַקִּירָ֔ה וְאָחֳרָן֙ לָ֣א אִיתַ֔י דִּ֥י יְחַוִּנַּ֖הּ קֳדָ֣ם מַלְכָּ֑א לָהֵ֣ן אֱלָהִ֔ין דִּ֚י מְדָ֣רְה֔וֹן עִם־בִּשְׂרָ֖א לָ֥א אִיתֽוֹהִי׃ And it is a rare <03358> thing <04406> that the king <04430> requireth <07593> (08751), and there is <0383> none <03809> other <0321> that can shew <02324> (08741) it before <06925> the king <04430>, except <03861> the gods <0426>, whose dwelling <04070> is <0383> not <03809> with <05974> flesh <01321>.
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Data:2018-08-11, dissabteComentari:Daniel 2v11 i la cosa que el rei demana és difícil, i no hi ha ningú que li pugui mostrar al rei, llevat dels déus, la residència dels quals no està amb els éssers de carn. וּמִלְּתָ֙א דִֽי־מַלְכָּ֤ה שָׁאֵל֙ יַקִּירָ֔ה וְאָחֳרָן֙ לָ֣א אִיתַ֔י דִּ֥י יְחַוִּנַּ֖הּ קֳדָ֣ם מַלְכָּ֑א לָהֵ֣ן אֱלָהִ֔ין דִּ֚י מְדָ֣רְה֔וֹן עִם־בִּשְׂרָ֖א לָ֥א אִיתֽוֹהִי׃ And it is a rare <03358> thing <04406> that the king <04430> requireth <07593> (08751), and there is <0383> none <03809> other <0321> that can shew <02324> (08741) it before <06925> the king <04430>, except <03861> the gods <0426>, whose dwelling <04070> is <0383> not <03809> with <05974> flesh <01321>.
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Data:2018-08-12, diumengeComentari:Daniel 2v12 A causa de tot això el rei s’irrità i s’enfurí molt, i manà que matessin tots els savis de Babilònia. כָּל־קֳבֵ֣ל דְּנָ֔ה מַלְכָּ֕א בְּנַ֖ס וּקְצַ֣ף שַׂגִּ֑יא וַאֲמַר֙ לְה֣וֹבָדָ֔ה לְכֹ֖ל חַכִּימֵ֥י בָבֶֽל׃ For <06903> this <01836> cause <03606> the king <04430> was angry <01149> (08754) and very <07690> furious <07108> (08754), and commanded <0560> (08754) to destroy <07> (08682) all <03606> the wise <02445> men of Babylon <0895>.
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Data:2018-08-12, diumengeComentari:Daniel 2v12 A causa de tot això el rei s’irrità i s’enfurí molt, i manà que matessin tots els savis de Babilònia. כָּל־קֳבֵ֣ל דְּנָ֔ה מַלְכָּ֕א בְּנַ֖ס וּקְצַ֣ף שַׂגִּ֑יא וַאֲמַר֙ לְה֣וֹבָדָ֔ה לְכֹ֖ל חַכִּימֵ֥י בָבֶֽל׃ For <06903> this <01836> cause <03606> the king <04430> was angry <01149> (08754) and very <07690> furious <07108> (08754), and commanded <0560> (08754) to destroy <07> (08682) all <03606> the wise <02445> men of Babylon <0895>.
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Data:2018-08-13, dillunsComentari:Daniel 2v13 I el decret fou promulgat, i els savis eren a punt de ser portats a la mort; i cercaren Daniel i els seus companys per matar-los. וְדָתָ֣א נֶפְקַ֔ת וְחַכִּֽימַיָּ֖א מִֽתְקַטְּלִ֑ין וּבְע֛וֹ דָּנִיֵּ֥אל וְחַבְר֖וֹהִי לְהִתְקְטָלָֽה׃ פ And the decree <01882> went forth <05312> (08754) that the wise <02445> men should be slain <06992> (08726); and they sought <01156> (08754) Daniel <01841> and his fellows <02269> to be slain <06992> (08723).
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Data:2018-08-13, dillunsComentari:Daniel 2v13 I el decret fou promulgat, i els savis eren a punt de ser portats a la mort; i cercaren Daniel i els seus companys per matar-los. וְדָתָ֣א נֶפְקַ֔ת וְחַכִּֽימַיָּ֖א מִֽתְקַטְּלִ֑ין וּבְע֛וֹ דָּנִיֵּ֥אל וְחַבְר֖וֹהִי לְהִתְקְטָלָֽה׃ פ And the decree <01882> went forth <05312> (08754) that the wise <02445> men should be slain <06992> (08726); and they sought <01156> (08754) Daniel <01841> and his fellows <02269> to be slain <06992> (08723).
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Data:2018-08-13, dillunsComentari:Daniel 2v13 I el decret fou promulgat, i els savis eren a punt de ser portats a la mort; i cercaren Daniel i els seus companys per matar-los. וְדָתָ֣א נֶפְקַ֔ת וְחַכִּֽימַיָּ֖א מִֽתְקַטְּלִ֑ין וּבְע֛וֹ דָּנִיֵּ֥אל וְחַבְר֖וֹהִי לְהִתְקְטָלָֽה׃ פ And the decree <01882> went forth <05312> (08754) that the wise <02445> men should be slain <06992> (08726); and they sought <01156> (08754) Daniel <01841> and his fellows <02269> to be slain <06992> (08723).
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Data:2018-08-13, dillunsComentari:Daniel 2v13 I el decret fou promulgat, i els savis eren a punt de ser portats a la mort; i cercaren Daniel i els seus companys per matar-los. וְדָתָ֣א נֶפְקַ֔ת וְחַכִּֽימַיָּ֖א מִֽתְקַטְּלִ֑ין וּבְע֛וֹ דָּנִיֵּ֥אל וְחַבְר֖וֹהִי לְהִתְקְטָלָֽה׃ פ And the decree <01882> went forth <05312> (08754) that the wise <02445> men should be slain <06992> (08726); and they sought <01156> (08754) Daniel <01841> and his fellows <02269> to be slain <06992> (08723).
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Data:2018-08-14, dimartsComentari:Daniel 2v14 Llavors Daniel s’adreçà amb prudència i discreció a Arioc, el capità dels guàrdies del rei, que havia sortit a matar els savis de Babilònia. בֵּאדַ֣יִן דָּנִיֵּ֗אל הֲתִיב֙ עֵטָ֣א וּטְעֵ֔ם לְאַרְי֕וֹךְ רַב־טַבָּחַיָּ֖א דִּ֣י מַלְכָּ֑א דִּ֚י נְפַ֣ק לְקַטָּלָ֔ה לְחַכִּימֵ֖י בָּבֶֽל׃ Then <0116> Daniel <01841> answered <08421> (08684) with counsel <05843> and wisdom <02942> to Arioch <0746> the captain <07229> of <01768> the king's <04430> guard <02877>, which was gone forth <05312> (08754) to slay <06992> (08742) the wise <02445> men of Babylon <0895>:
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Data:2018-08-14, dimartsComentari:Daniel 2v14 Llavors Daniel s’adreçà amb prudència i discreció a Arioc, el capità dels guàrdies del rei, que havia sortit a matar els savis de Babilònia. בֵּאדַ֣יִן דָּנִיֵּ֗אל הֲתִיב֙ עֵטָ֣א וּטְעֵ֔ם לְאַרְי֕וֹךְ רַב־טַבָּחַיָּ֖א דִּ֣י מַלְכָּ֑א דִּ֚י נְפַ֣ק לְקַטָּלָ֔ה לְחַכִּימֵ֖י בָּבֶֽל׃ Then <0116> Daniel <01841> answered <08421> (08684) with counsel <05843> and wisdom <02942> to Arioch <0746> the captain <07229> of <01768> the king's <04430> guard <02877>, which was gone forth <05312> (08754) to slay <06992> (08742) the wise <02445> men of Babylon <0895>:
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