Dali Migi

(Tagalog Novel) What do you think of having a garden in front of your porch? I love sunflowers, roses and orchids but not much of daffodils, gumamelas and bongavillas. Ayyy!, anu bayan? Punyeta ka, di ka kasi tumitingin sa dinadaanan mo!, Hoy, ikaw, oo ikaw!, sigaw sa akin ng isang ale na nabangga ko dangan  kasi’y masyado ako’ng naaliw sa mga magagandang bulaklak na animo’ng nakaparada sa Dangwa. Sorry po, manang!, sabi ko humihiningi ng pasensiya at napatingin na parang sasabunutan ako ng ale. Anu’ng manang ka diyan, miss pa po ako no!, hay naku, mahuhuli ako sa trabaho ng dahil sa’yo, galit na sabi ng ale na dali-dali’ng sumakay sa jeepney at may pahabol pang matalim na titig na para bang napatay na niya ako kung di lang ako umilag. Haha!, joke lang!, Marami talaga dito’ng mainit ang ulo sa Manila, kapag namali ka lang ng galaw o kaya tatanga tanga ka, gud lak!, sampal or sabunot ang mapapala mo. Well, ‘di pa naman ako nasabunutan pero sa pagtitinda ng bulaklak dito ng sampung taon, sa palagay ko marami ang makaka relate sa akin.

After learning the hard truth of how her twin sister Dalilah brainwashed and manipulated her mind during thirteen years, turning her into a ruthless assassin who killed hundreds of innocents including her youngest brother and best friend Valerian, twenty-seven-year-old Princess Natasha Nicholai, is executed in front of the Imperial Palace. Somehow, she gets sent back to the past right before Dalilah started putting her evil string on her mind, to when she was about to turn fourteen, and uses that as an opportunity to not let the past repeat itself, by getting her revenge on her sister and all the people who backed her, and saving her younger brother as well as protecting the innocents she knows will be Dalilah's targets. But while also going after the truth about who stole her magic when she was 4yo, who sent her back and why did they do that, she will cross paths with Ethan Theodore, a dangerous and full of secrets guy, with ruby-red-eyes and who's destiny is directly linked to Natasha's.

Um rapaz que mora em uma residência com um quarto alugado esqueceu de pagar o aluguel. A senhoria não estava em casa, então, nada mais justo que deixar o valor em um envelope na escrivaninha e sair de fininho. Quando ele ia sair do quarto, ouviu um barulho vindo do corredor. O que é esse barulho? Se alguém o encontrar ali, teria sérios problemas. Nesse meio tempo, ele se escondeu no armário. Através de uma fresta da porta, ele vê a dona da casa e o seu amante se agarrando. Mas o que era aquilo? O que ele fará para conseguir sair dali sem ser pego?

Lu Jiao, a female military doctor in the 21st century, transmigrated into a book and became the vicious mother of the four villains and the early deceased wife of the future's Lord Grand Secretary. The four little villains in the book will become the big villains who do all kinds of evil and kill people without blinking an eye and in the end, they were killed by the hero and heroine. In order to take revenge for his son, this Lord Grand Secretary transformed into the most heinous villain Boss, and he did evil until he was killed in the end. Lu Jiao looked at the four little peas who had only reached her knees. Then looked at the Lord Grand Secretary, who was paralyzed in bed. Forget it, she did a good deed to straighten little peas. By the way, she could also heal the Lord Grand Secretary. Unexpectedly, the four little beans and the future's Lord Grand Secretary only wanted to kill her now, choking her neck in the middle of the night, piercing her aorta with broken porcelain pieces, and poisoning her food. Lu Jiao was angry:"This lady is quitting. If you like blackening, blacken it up." The four little peas hugged her and didn't let go: "Mother, don't go away. We will be obedient in the future." The future's Lord Grand Secretary put his arms around her with bloodshot eyes and said, "Jiaojiao, give you my heart, give you my life, don't go!" Later, her husband became the chief assistant of the dynasty. One of her sons became the minister of Dali Temple, one son became a general, one son became a genius doctor, and another son became the emperor of Dazhou, and she lived to be the queen mother! (T/N: First Assistant/Grand Secretary: The chief scholar of the dynasty, who has relatively special power and status in the cabinet.) Genre: Ancient Romance♡ /Business and Farming Tags: #ancient #baby #doctor #loveaftermarriage #spatial #transmigration #villain Total Chapters: 1070 This is a fan translated version of a Chinese novel. :) Real Author: Yu Xiaotong All translations have been done by me(LittleForest).♡ Please support the real author~ IMPORTANT: Due to certain issues, this story is being continued in another book titled 'The First Assistant's Wife Has Space' which can be found in my profile. https://www.webnovel.com/book/22669480005677605 Please continue reading there~

One with the Beasts, is a story about a young man abandoned in his village since Birth. Born in a world where humans and mutant Beasts coexist with each other, it is Sage's dream to work for the nobles, as a renown Beast Tamer. On his 21st Birthday, Sage receives his first Beast, but is taken aback by the creature's hostility towards him. This incident brings awareness to the Chief's mind, who later poses an act that not only ends up endangering the Village, but also forces Sage to wonder who, or what he is. With a powerful enemy out to get him, will he survive long enough to find out the truth? And once all is revealed, how will he ensure the safety of all those closest to him? *** # Cover made by original creator Dali Josué.

The Gospel according to John is quite different in character from the three synoptic gospels. It is highly literary and symbolic. It does not follow the same order or reproduce the same stories as the synoptic gospels. To a much greater degree, it is the product of a developed theological reflection and grows out of a different circle and tradition. It was probably written in the 90s of the first century. The Gospel of John begins with a magnificent prologue, which states many of the major themes and motifs of the gospel, much as an overture does for a musical work. The prologue proclaims Jesus as the preexistent and incarnate Word of God who has revealed the Father to us. The rest of the first chapter forms the introduction to the gospel proper and consists of the Baptist’s testimony about Jesus (there is no baptism of Jesus in this gospel—John simply points him out as the Lamb of God), followed by stories of the call of the first disciples, in which various titles predicated of Jesus in the early church are presented. The gospel narrative contains a series of “signs”—the gospel’s word for the wondrous deeds of Jesus. The author is primarily interested in the significance of these deeds, and so interprets them for the reader by various reflections, narratives, and discourses. The first sign is the transformation of water into wine at Cana (Jn 2:1–11); this represents the replacement of the Jewish ceremonial washings and symbolizes the entire creative and transforming work of Jesus. The second sign, the cure of the royal official’s son (Jn 4:46–54) simply by the word of Jesus at a distance, signifies the power of Jesus’ life-giving word. The same theme is further developed by other signs, probably for a total of seven. The third sign, the cure of the paralytic at the pool with five porticoes in chap. 5, continues the theme of water offering newness of life. In the preceding chapter, to the woman at the well in Samaria Jesus had offered living water springing up to eternal life, a symbol of the revelation that Jesus brings; here Jesus’ life-giving word replaces the water of the pool that failed to bring life. Jn 6 contains two signs, the multiplication of loaves and the walking on the waters of the Sea of Galilee. These signs are connected much as the manna and the crossing of the Red Sea are in the Passover narrative and symbolize a new exodus. The multiplication of the loaves is interpreted for the reader by the discourse that follows, where the bread of life is used first as a figure for the revelation of God in Jesus and then for the Eucharist. After a series of dialogues reflecting Jesus’ debates with the Jewish authorities at the Feast of Tabernacles in Jn 7; 8, the sixth sign is presented in Jn 9, the sign of the young man born blind. This is a narrative illustration of the theme of conflict in the preceding two chapters; it proclaims the triumph of light over darkness, as Jesus is presented as the Light of the world. This is interpreted by a narrative of controversy between the Pharisees and the young man who had been given his sight by Jesus, ending with a discussion of spiritual blindness and spelling out the symbolic meaning of the cure. And finally, the seventh sign, the raising of Lazarus in chap. 11, is the climax of signs. Lazarus is presented as a token of the real life that Jesus, the Resurrection and the Life, who will now ironically be put to death because of his gift of life to Lazarus, will give to all who believe in him once he has been raised from the dead.

The Gospel according to Luke is the first part of a two-volume work that continues the biblical history of God’s dealings with humanity found in the Old Testament, showing how God’s promises to Israel have been fulfilled in Jesus and how the salvation promised to Israel and accomplished by Jesus has been extended to the Gentiles. The stated purpose of the two volumes is to provide Theophilus and others like him with certainty—assurance—about earlier instruction they have received. To accomplish his purpose, Luke shows that the preaching and teaching of the representatives of the early church are grounded in the preaching and teaching of Jesus, who during his historical ministry prepared his specially chosen followers and commissioned them to be witnesses to his resurrection and to all else that he did. This continuity between the historical ministry of Jesus and the ministry of the apostles is Luke’s way of guaranteeing the fidelity of the Church’s teaching to the teaching of Jesus. Luke’s story of Jesus and the church is dominated by a historical perspective. This history is first of all salvation history. God’s divine plan for human salvation was accomplished during the period of Jesus, who through the events of his life fulfilled the Old Testament prophecies, and this salvation is now extended to all humanity in the period of the church. This salvation history, moreover, is a part of human history. Luke relates the story of Jesus and the church to events in contemporary Palestinian history for, as Paul says, “this was not done in a corner.” Finally, Luke relates the story of Jesus and the church to contemporaneous church history. Luke is concerned with presenting Christianity as a legitimate form of worship in the Roman world, a religion that is capable of meeting the spiritual needs of a world empire like that of Rome. To this end, Luke depicts the Roman governor Pilate declaring Jesus innocent of any wrongdoing three times. At the same time Luke argues in Acts that Christianity is the logical development and proper fulfillment of Judaism and is therefore deserving of the same toleration and freedom traditionally accorded Judaism by Rome. The prominence given to the period of the church in the story has important consequences for Luke’s interpretation of the teachings of Jesus. By presenting the time of the church as a distinct phase of salvation history, Luke accordingly shifts the early Christian emphasis away from the expectation of an imminent parousia to the day-to-day concerns of the Christian community in the world. He does this in the gospel by regularly emphasizing the words “each day” in the sayings of Jesus. Although Luke still believes the parousia to be a reality that will come unexpectedly, he is more concerned with presenting the words and deeds of Jesus as guides for the conduct of Christian disciples in the interim period between the ascension and the parousia and with presenting Jesus himself as the model of Christian life and piety. Throughout the gospel, Luke calls upon the Christian disciple to identify with the master Jesus, who is caring and tender toward the poor and lowly, the outcast, the sinner, and the afflicted, toward all those who recognize their dependence on God, but who is severe toward the proud and self-righteous, and particularly toward those who place their material wealth before the service of God and his people. No gospel writer is more concerned than Luke with the mercy and compassion of Jesus. No gospel writer is more concerned with the role of the Spirit in the life of Jesus and the Christian disciple, with the importance of prayer, or with Jesus’ concern for women. While Jesus calls all humanity to repent, he is particularly demanding of those who would be his disciples. Of them he demands absolute and total detachment from family and material possessions. To all who respond in faith and repentance to the word Jesus preaches, he brings salvation and peace and life.

The strong country of Dali chooses princess of a military country of Ujarma as a bride for its newly appointed heir to the throne to strengthen his position. Unexpectedly the Ujarma gives instructions to not lift a vail of the princess or touch her before the wedding. It is said that since birth princess has been the ugliest being ever seen. That is why her parents themselves chose to hide her face from everyone. The prince on the other hand is in love with light chestnut colored haired Acacia Chalorite whom he has known since he was seven. This hair color was rear to see in the world. Black and brown predominated. Acacia was the daughter of Dalis head army General. Agains his wishes he is forced to marry this ugly monster who is afraid of her own reflection instead of a goddess. The prince and his lover are cruel enough in there actions to make anyone miserable, but why would a princess ever tolerate someone so foolish and blinde let alone his mistress? Since birth gods have blessed her with far more than simply good looks... And regret is a filling that comes far to late to ever change anything.

ALTNF 1 Ben Cariaga's POV "Ano na, asan ka na?" Sabi ko dahil hindi ko na talaga siya makita. Asan na ba siya? Masyado nang mataas ang narating niya! Mamaya mahulog to eh. "Wait, teka lang babi! Ang kati ng likod ko. Jan ka lang!" Sigaw niya mula sa itaas ng puno. Sa totoo lang, kanina pa ako nangangalay dito. Paano ba naman, kanina ko pa bitbit ang pagkalaki-laking bayong na 'to na naglalaman ng mangga. Yep, nasa mango-hunting kami ngayon ni Kristal. "Ano na bes? Nakakangalay na! Asan ka ba? You are nowhere to be found!" Sigaw ko. "Nandito ako, look!" Hinanap ko siya sa itaas pero hindi ko talaga siya makita. Masyado kasing maraming sanga ang nakaharang. Maya-maya ay may ginalaw-galaw siyang mga sanga at hinanap ko iyon. Nang makita ko ito ay ako ang nalula sa sobrang taas. "Hala Kristal! Gagi ka ba? Ang taas mo masyado! Bumaba ka na dyan, bago ka pa mahulog at masisi pa ako ng masungit mong mudrakels dahil ako ang nagpaakyat sa'yo dyan!" Sigaw ko sa kanya. "Babi, magtiwala ka sa akin. Kaya ko 'to. Ang dami kaya dito. Ready mo na yang bayong, dali!" Sabi niya. I frowned. Ano ba 'yan, bigat na bigat na nga ako dito tas biglang change location. Huhu. Hinanda ko na ang dala-dala kong bayong. Tama siya, ang dami ngang bunga ng mangga sa pwesto niya. Kumpul-kumpol at malalaki na. Sana lang hindi pa hinog ang mga 'yam. "Kris, ang dami masyado. Bawasan mo. Baka sa ulo ko tumama 'yan imbes na shumoot sa bayong." She chuckled, "Ok." At hinulog na niya isa-isa yung mga mangga. Marami-rami rin kaming nakuha. No, marami talaga kaming nakuha. Samantalang kami lang din naman ni Kristal ang mangangain nito. You know, summer. Ang sarap ng may mangangata. "Marami rin tayong nakuha. Tirahan natin si kuya Japs ng lima." Sabi ko. Bumaba na si Kristal sa ng puno nang walang kahirap-hirap. Taong unggoy 'yan eh. Kayang umakyat ng puno kahit gaano kataas ng effortless. Kahit maliit na babae yan si Kristal wag mong mamaliitin yan. Maraming 'yang kayang gawin sa buhay. "Tatlo lang? Gawin mo nang sampu." Sabi niya. I gave her a meaningful look, "Ok, ok, fine, fine. Crush mo eh." "Huh? C-crush ka diyan, wala akong crush no." She said, blushing. "Asus, oke, sabi mo eh." Sabi ko naman. Nagligpit na kami ng mga pinanguha namin at umuwi na rin kami. Bago ang lahat. Ben Cariaga ang pangalan ko. Si Kristal naman itong kasama ko. Kristal used to call me "Babi" dahil, wala lang. Trip lang daw niya. Kami 'yung tipong unexpected best friends kasi pagkalipat na pagkalipat nila dito, inapproach niya kaagad ako. Then ayun, instant BFFs. Minsan tinanong niya ako if I'm a gay. Napansin niya daw sa behaviour ko at way ko ng pagsasalita.

Kristy Aguilar POV: Mag isa lang akong naka upo dito sa bench inaantay yung best friend kong si Carla gusto ko kase magpasama sa kanya manood ng laro ni Scott. Si Scott yung lalaking gustong gusto ko since Elementary palang ako ngayon High School na kami pero gusto kopa din siya kung gusto pa nga din ba ang matatawag dito sa nararamdaman ko Wala naman kase akong pag asa doon kay Scott eh baka nga hindi niya ako kilala eh. Tinignan ko yung suot ko hyst malabo talaga na magustuhan at makilala ako ni Scott sa suot koba naman na ito malabong mapansin niya ako eh puro mga sexy na babae nakakasama niya eh ako naka suot lang lagi ng pants at loose shirt then rubber shoes samahan pa ng thick eye glasses ko with braces hyst malabo na talaga nasabi ko nalang sa isip ko at lumingon sa gilid ko Nagulat ako sa nakita ko si Scott naglalakad parang papunta siya sa pwesto ko hala anong gagawin ko nagpapanic na aniya ko sa sarili ko sabay tayo at takbo palabas ng gate bahala na tatawagan ko nalang si carla at dito ko nalang aantayin sa labas Ganito lagi ang nangyayari sa tuwing nakikita ko si Scott malapit saken napapatakbo ako paalis ewan koba kinakabahan kase talaga ako eh Bat kaya ako balak lapitan ni Scott tanong ko nalang sa sarili ko Pero teka bat naman ako lalapitan ni Scott eh hindi naman niya ako kilala baka may ibang lalapitan si Scott iniisip ko kung may iba pabang nakaupo sa bench maliban saken Ay oo tama baka yung babae sa kabilang bench na nakaupo malapit lang saken hyst anubayan kristy ang assuming mo nakakahiya  tapa tampal nalang ako sa noo ko sabay buntong hininga Hay naku matawagan na nga lang si Carla at baka andoon nayun  kinuha ko nalang yung cellphone ko sa bagpack ko at tinawagan si Carla at nang makauwi na kami hindi nalang muna ako manonood ng laro ni Scott ngayon lang naman ako hindi makakanood eh hyst ano ba naman kase yan self eh napabuntong hininga nalang ulit ako. Nang sagutin ni Carla ang tawag ko sabay den nito ang pagdating ng sundo ko "Carla asan kana? Andito ako sa labas ng gate dito nalang kita aantayin " " palabas na ako " sagot nito "sige andito naden si Manong Andoy dalian mo" sagot ko dito at pinutol na yung tawag madalas si Carla sumabay samin pag uwi malapit lang kase yung bahay nila samin dalawang kanto lang ang pagitan bago ang amin kaya sumasabay nalang siya.  Scott Corden POV: " bakit tumakbo yun anubayan sayang naman tong chocolate na dala ko" nasabi ko nalang sa sarili ko at bumuntong hininga habang nakatingin sa babaeng tumatakbo palabas ng gate .

Nathaniel Ueda adalah seorang pemuda yang memulai kariernya sebagai seorang skater saat usianya menginjak 8 tahun. Akan tetapi, dalam perjalanan kariernya sebagai seorang skater tak selalu berjalan mulus seperti yang ia bayangkan. Dia telah berkali-kali gagal meraih medali emas di olimpiade yang diikutinya. Setelah itu, pada saat dia berusia 15 tahun ia harus terpaksa mengambil cuti selama 2 bulan karena cedera pada kaki kanannya. Padahal dia akan debut sabagai skater cabang senior. Namun Nathaniel tak putus asa. Dia pun akhirnya memutuskan untuk membuat koreografi miliknya sendiri dan akan menggunakannya pada olimpiade musim panas. Apakah dia bisa menciptakan sejarah baru yang mana disana terdapat namanya tercantum sebagai seorang legenda atlet figure skating? Ataukah semua hanya akan menjadi angan-angan saja?

Essa é a história de um garoto com chamado Kotaro, que desejava a própria morte diariamente, até que um dia encontra ocasionalmente uma garota chamada Sayuri, que mudaria completamente sua vida dali em diante, em apenas 7 dias...

In the heart of Claché forest, young Joon Dodug finds himself embroiled in a perilous journey fraught with danger and discovery. Seeking the elusive demon tears and driven by a fervent desire to confront the notorious Dali Ballo, Joon's quest takes an unexpected turn when he awakens in a mysterious cave. There, he encounters a enigmatic stranger whose culinary skills belie a deeper connection to the shadows of the forest. As Joon's search for the dragon tear intensifies, he finds himself ensnared by a band of menacing goblins, only to be rescued by an unlikely ally: none other than Dali Ballo himself. Shocked and bewildered by this twist of fate, Joon's world is turned upside down as he grapples with the realization that his greatest adversary may also be his salvation.

"I have to squander; otherwise, won't it be a waste of my parent's talent at earning money?" Hong Dali answers a reporter's question matter-of-factly. Just after the interview ends, Hong Dali opens the Great Prodigal System's interface and looks at the various good stuff displayed in it. Stroking his chin, he mumbles to himself, "I just need to squander 200 billion yuan more to exchange for the blueprint of the core technology, Engine Destruction, found in the strongest humanoid mecha weapon, Neo Granzon. Looks like I'll have to work harder!" "I want to splurge! I want to squander!"

Hunting for a serial killer, a SWAT team gets more than they bargained for when they invade a mansion filled with lethal traps.

Spanning 39 major criminal cases, 68 crime scenes, 107 investigative techniques, and involving 614 people, Huo Dali's criminal investigation notes will bring you back to the real crime scenes, meticulously reconstructing every murder case from the initial investigation, evidence collection, and suspect apprehension, all the way through to solving the case. For 16 years, driven by love, Huo Dali relentlessly pursued justice, facing life and death situations multiple times. He sharpened his mind into a computer and trained his eyes into a microscope, meticulously identifying key information at crime scenes and during autopsies. With an extraordinary level of observational skills, he often managed to sift through the intricate web of social connections, pinpointing the behavioral characteristics and upbringing of the suspects, and ultimately bringing them to justice. Huo Dali’s approach to solving crimes is nothing short of a transformation of his abilities to near-superhuman levels. His determination and unyielding belief in cracking every murder case have propelled him from a novice into a walking encyclopedia of criminal investigation. Huo Dali's journey is not just about solving crimes; it’s a testament to the power of relentless pursuit, acute observation, and deep analytical thinking. His 16-year quest for justice, which saw him push his physical and mental limits, has become a legend in the field of criminal investigation. His meticulousness in identifying and tracking down criminals, often before they even realized they were being hunted, is a masterclass in the art of detection. Through years of handling the most complex and gruesome cases, Huo Dali's methods evolved from the conventional to the extraordinary. His criminal investigation notes are a treasure trove of detective techniques, from the traditional to the innovative. They showcase his ability to decode the most cryptic of clues and his unmatched skill in navigating the murky waters of human relationships to unearth the truth. His work reflects a deep understanding of human nature and the dark paths that lead individuals to commit crimes. With each case, Huo Dali would immerse himself in the psyche of the perpetrator, understanding their motivations and predicting their next moves. His success rate is a testament to his deep understanding of criminal psychology and his ability to think several steps ahead of the perpetrators. What sets Huo Dali apart is his unwavering commitment to justice. Even when facing the most daunting challenges, he never lost sight of his ultimate goal: to bring the perpetrators to justice and bring peace to the victims’ families. His journey from a rookie detective to a seasoned investigator is one of perseverance, intelligence, and a relentless drive to solve the unsolvable. In conclusion, Huo Dali’s criminal investigation notes are more than just a record of solved cases; they are a blueprint for aspiring detectives. His story is an inspiration to anyone who believes in the power of observation, dedication, and the unyielding pursuit of justice. As he continues to uncover the truth behind every crime, Huo Dali's legacy as a master detective only grows stronger.

O maior erro da vida de Alícia, foi tentar cometer suicídio. Ela se viu no corpo de uma princesa de 19 anos em exílio, na idade média. E mais? Ela foi forçada a casar-se com o Príncipe Harold; o infame Príncipe de cabelos brancos e temperamento explosivo que não se importaria em matar alguém pelo motivo mais irrelevante. Agora, seu casamento é daqui a apenas algumas horas e a 'princesa', que por acaso é Alícia, deve mostrar algumas habilidades 'principescas' aos convidados. Pergunta rápida: É permitido fazer twerk na idade média? Uma coisa ela sabia com certeza, o casamento seria um desastre e o Príncipe de temperamento explosivo a mataria antes que ela encontrasse um jeito de voltar para casa. Deus a Ajude! ThatAmazingGirl em colaboração com Miss_Behaviour (As escritoras de Apaixonada(o) Por Um(a) Cleptomaníaco(a)) estão trazendo-lhe outro livro. "A ESTRANHA NOIVA DO PRÍNCIPE AMALDIÇOADO" O que você faria se de repente se encontrasse no corpo de uma princesa na época antiga? E mais, ele não é apenas um lobisomem, ele também é amaldiçoado pela deusa da lua. TRECHO: O que ela deveria fazer? Estava confusa e não tinha ideia do que estava acontecendo. Casamentos na idade média eram estranhos! O que diabos é 'Recitação das Virtudes'? Deveria fingir desmaiar? Esse foi o único pensamento que fez sentido. Então foi o que ela fez. Ela lentamente desabou no chão e ouviu todos começarem a arfar e exclamar. Alícia queria que a tirassem dali e então encontraria uma maneira de fugir. Mas talvez ela tivesse mesmo azar, porque quando ela espiou por debaixo dos cílios, se perguntando por que ninguém estava vindo para carregá-la para fora, viu uma túnica dourada, antes de a pessoa se agachar diante dela. Ela fechou seus olhos fortemente e prendeu a respiração. Afinal de contas, ela era uma atriz. Ela poderia encenar isso impecavelmente. "Foi uma má atuação, minha senhora." A voz profunda falou, causando arrepios em sua pele. Assustador. "Eu só vou te dar três segundos para se levantar." Sua voz não era realmente ameaçadora, mas de algum modo ele comandava medo, especialmente com a maneira lenta e cuidadosa com que ele falava. Ela ouviu que ele era mal-humorado. O que ele faria após os três segundos passarem? Ele a mataria? Então ela morreria aqui? Como ele sabia que ela estava fingindo? As pessoas na idade média geralmente eram inteligentes? Ela abriu um olho para espiar e o viu olhando diretamente para ela com um sorriso sarcástico. NÃO HAVIA COMO O CASAMENTO NÃO ACONTECER. ELA ESTAVA MORTA! ******* Lobisomem (Check) Príncipe amaldiçoado (Check) Transmigração (Check) Comédia (Check) Romance (Duplo Check) ADICIONE À SUA BIBLIOTECA!

To the ones whose fire burns brightest, turning pain into power and scars into strength. You deserve a love as fierce as your heart and as unrelenting as the justice you seek. ※※※ Princess Natasha Nicholai had spent thirteen years drenched in blood, a weapon in her twin sister Dalilah’s hands. Manipulated by Dalilah’s cunning cruelty, Natasha unknowingly carried out the slaughter of hundreds of innocents—including her own brother and dearest friend, Valerian. The weight of her crimes crushed her, but not before they finally caught up to her. In the shadow of the Imperial Palace, her execution was swift and cold—a fitting end for a pawn of betrayal. But fate wasn’t done with her yet. Instead of meeting eternal death, Natasha awakens in her own past, months before her fourteenth birthday—the day Dalilah’s control began. Staring at the familiar walls of her childhood, Natasha is haunted by the faces of those she once killed and the blood on her hands. This time, she vows, will be different. No longer will she be Dalilah’s puppet. This time, she will protect her younger brother, shield her friends from the senseless bloodshed, and dismantle her sister’s twisted schemes before they take root. And this time, she will make Dalilah pay. But as Natasha seeks her revenge, she uncovers dark secrets that go far beyond her sister’s betrayal. Someone stole her magic when she was only four years old, leaving her vulnerable to Dalilah’s manipulation. Someone—some force—gave her this second chance. But why? And for what purpose? Her search for answers brings her face to face with Ethan Theodore, a dangerous man cloaked in shadows, whose ruby-red eyes seem to see straight into her soul. He is an enigma, bound to her fate by a thread she can’t quite unravel. Whether he will help her or destroy her remains a mystery. In ‘The Villainess is Back to Life', Natasha must confront the demons of her past, carve her own path forward, and unravel the web of magic and destiny that binds her. In a world where betrayal is blood-deep and fate is as unforgiving as steel, she will have to decide whether to become the hero of her own story—or embrace the villainy she once lived. ※※※ ※ The Villainess will be a novel of three volumes/books, and it's currently on the 1st one. We still have quite a long way to go, I hope you'll stay with me on this ride! ※ IMPORTANT! Pay attention to the trigger warnings chapter. ※ Check out my other book "Twilight of Zodiac", hope you enjoy it. ※ Join the Discord Server for arts, sneak-peaks, music, and more: https://discord.gg/xFvaG4X6Nx

[Manis, Memuaskan, dan Penuh Gairah; Manja Berkelompok; Siksa Para Playboy] Si Fuqing membuka matanya untuk menemukan bahwa keberuntungannya telah dicuri. Semua orang juga ingin dia keluar dari industri hiburan. Setelah mendapatkan kesempatan kedua dalam hidup, kali ini dia hanya ingin berdiam diri. Namun, beberapa orang yang tidak tahu diri terus mencoba memanfaatkan ketenarannya tanpa memiliki bakat yang sebenarnya. Ini tidak bisa dibiarkan. Dia harus melakukan sesuatu tentang mereka. Si Fuqing mencubit pergelangan tangannya dan mengambil tindakan. Setelah itu, internet mengecamnya karena cukup tak tahu malu untuk mendekati Yu Yao, dan bahwa kehidupan pribadinya tidak pantas, tapi… Seorang penyanyi internasional: Saya bisa berdiri di sini hari ini semua karena Qingqing. Seorang selebriti pria papan atas: Jauhi adik saya #YuYao Sebuah saluran olahraga internasional resmi: Selamat kepada Si Fuqing karena mengamankan medali emas pribadi ke-13. Semula, Yu Yao tidak memperhatikan Si Fuqing. Tapi ketika dia kemudian mengetahui kebenaran dan menyesal, bahkan berlutut agar Si Fuqing meliriknya lagi, dia hanya bisa memposting status di media sosial dengan mengatakan, [#SiFuqing, Halo, Bibi Kesembilan]. Hari itu, internet lumpuh. Dalam catatan sejarah, Kaisar Yin terkenal di usia muda. Dia sempurna, kuat, dan penyayang. Namun, dia meninggal pada usia 27 tahun karena penyakit, hanya menjalani kehidupan singkat tanpa istri atau anak. Bagi banyak orang, dia adalah Adonis yang tak terjangkau. Tidak ada yang tahu bahwa ketika dia membuka matanya sekali lagi, dia terbangun di masa depan di mana 1500 tahun telah berlalu. Kali ini, dia melihat gedung-gedung tinggi yang pernah dia bayangkan sebelumnya. Segera setelah itu, identitas Kaisar Yin terungkap. Ketika Si Fuqing mengetahui bahwa idolanya berada dalam jangkauan, dia sangat terkesan sehingga dia ingin... Si Fuqing: Saya akan bekerja keras! Kaisar Yin: Balas aku dengan tubuhmu. Si Fuqing: ??? 'Di sini saya mencoba bekerja keras, tapi Anda malah menginginkan saya?' Seorang dewi serba bisa dan cantik x Seorang kaisar yang tegas dan mulia Dari dicibir di internet, menjadi nomor satu saat dia melawan Adonisnya satu lawan satu.

The Greek title, paraleipomena, means “things omitted,” or “passed over” (i.e., in the accounts found in Samuel and Kings). The Books of Chronicles, however, are much more than a supplement to Samuel and Kings; a comparison of the two histories discloses striking differences of scope and purpose. The Books of Chronicles record in some detail the lengthy span (some five hundred fifty years) from the death of King Saul to the return from the exile. Unlike today’s history writing, wherein factual accuracy and impartiality of judgment are the norm, biblical history, with rare exceptions, was less concerned with reporting in precise detail all the facts of a situation than with drawing out the meaning of those facts. Biblical history was thus primarily interpretative, and its purpose was to disclose the action of the living God in human affairs. For this reason we speak of it as “sacred history.” These characteristics are apparent when we examine the primary objective of the Chronicler (the conventional designation for the anonymous author) in compiling his work. Given the situation which confronted the Jewish people at this time (the end of the fifth century B.C.), the Chronicler realized that Israel’s political greatness was a thing of the past. Yet, for the Chronicler, Israel’s past held the key to the people’s future. In particular, the Chronicler aimed to establish and defend the legitimate claims of the Davidic monarchy in Israel’s history, and to underscore the status of Jerusalem and its divinely established Temple worship as the center of religious life for the Jewish people. If Judaism was to survive and prosper, it would have to heed the lessons of the past and devoutly serve its God in the place where he had chosen to dwell, the Temple in Jerusalem. From the Chronicler’s point of view, the reigns of David and Solomon were the ideal to which all subsequent rule in Judah must aspire. The Chronicler was much more interested in David’s religious and cultic influence than in his political power, however. He saw David’s (and Solomon’s) primary importance as deriving rather from their roles in the establishment of Jerusalem and its Temple as the center of the true worship of the Lord. Furthermore, he presents David as the one who prescribed the Temple’s elaborate ritual (which, in point of fact, only gradually evolved in the Second Temple period) and who appointed the Levites to supervise the liturgical services there. The Chronicler used a variety of sources in writing his history. Besides the canonical Books of Genesis, Exodus, Numbers, Joshua, and Ruth, and especially the Books of Samuel and Kings, he cites the titles of many other works which have not come down to us, “The Books of the Kings of Israel,” or “The Books of the Kings of Israel and Judah,” and “The History of Gad the Seer.” In addition, the Chronicler’s work contains early preexilic material not found in the Books of Kings. The principal divisions of 1 Chronicles are as follows: Genealogical Tables The History of David

These books describe the rise and development of kingship in Israel. Samuel is a pivotal figure. He bridges the gap between the period of the Judges and the monarchy, and guides Israel’s transition to kingship. A Deuteronomistic editor presents both positive and negative traditions about the monarchy, portraying it both as evidence of Israel’s rejection of the Lord as their sovereign and as part of God’s plan to deliver the people. Samuel’s misgivings about abuse of royal power foreshadow the failures and misdeeds of Saul and David and the failures of subsequent Israelite kings. Although the events described in 1 and 2 Samuel move from the last of the judges to the decline of David’s reign and the beginning of a legendary “Golden Age” under Solomon’s rule, this material does not present either a continuous history or a systematic account of this period. The author/editor developed a narrative timeline around freely composed speeches, delivered by prophets like Samuel and Nathan who endorse Deuteronomistic perspectives regarding the establishment of the monarchy, the relationship between worship and obedience, and the divine covenant established with the house of David. These books include independent blocks. Saul’s rise to power, David’s ascendancy over Saul, the Succession Narrative, which the editor shaped into three narrative cycles, the last two marked by transitional passages and Each section focuses on a major figure in the development of the monarchy: Samuel, the reluctant king maker; Saul, the king whom the Lord rejects; David, the king after the Lord’s own heart. A common theme unites these narratives: Israel’s God acts justly, prospering those who remain faithful and destroying those who reject his ways. Along with the rest of the Deuteronomistic History, the Books of Samuel become an object lesson for biblical Israel as it tries to re-establish its religious identity after the destruction of Jerusalem and the loss of its homeland (587/586 B.C.).

This shortest of all New Testament gospels is likely the first to have been written, yet it often tells of Jesus’ ministry in more detail than either Matthew or Luke. It recounts what Jesus did in a vivid style, where one incident follows directly upon another. In this almost breathless narrative, Mark stresses Jesus’ message about the kingdom of God now breaking into human life as good news and Jesus himself as the gospel of God. Jesus is the Son whom God has sent to rescue humanity by serving and by sacrificing his life. The opening verse about good news in Mark serves as a title for the entire book. The action begins with the appearance of John the Baptist, a messenger of God attested by scripture. But John points to a mightier one, Jesus, at whose baptism God speaks from heaven, declaring Jesus his Son. The Spirit descends upon Jesus, who eventually, it is promised, will baptize “with the holy Spirit.” This presentation of who Jesus really is, rounded out with a brief reference to the temptation of Jesus and how Satan’s attack fails. Jesus as Son of God will be victorious, a point to be remembered as one reads of Jesus’ death and the enigmatic ending to Mark’s Gospel. The key verses at Mark which are programmatic, summarize what Jesus proclaims as gospel: fulfillment, the nearness of the kingdom, and therefore the need for repentance and for faith. After the call of the first four disciples, all fishermen we see Jesus engaged in teaching, preaching, and healing, and exorcising demons. The content of Jesus’ teaching is only rarely stated, and then chiefly in parables about the kingdom. His cures, especially on the sabbath; his claim, like God, to forgive sins; his table fellowship with tax collectors and sinners; and the statement that his followers need not now fast but should rejoice while Jesus is present, all stir up opposition that will lead to Jesus’ death. Jesus’ teaching in exalts the word of God over “the tradition of the elders” and sees defilement as a matter of the heart, not of unclean foods. Yet opposition mounts. Scribes charge that Jesus is possessed by Beelzebul. His relatives think him “out of his mind”. Jesus’ kinship is with those who do the will of God, in a new eschatological family, not even with mother, brothers, or sisters by blood ties. But all too often his own disciples do not understand Jesus. The fate of John the Baptist hints ominously at Jesus’ own passion. Momentarily he is glimpsed in his true identity when he is transfigured before three of the disciples, but by and large Jesus is depicted in Mark as moving obediently along the way to his cross in Jerusalem. Occasionally there are miracles, the only such account in Jerusalem), sometimes teachings, but the greatest concern is with discipleship. For the disciples do not grasp the mystery being revealed. One of them will betray him, Judas; one will deny him, Peter; all eleven men will desert Jesus. The Gospel of Mark ends in the most ancient manuscripts with an abrupt scene at Jesus’ tomb, which the women find empty. His own prophecy of Mk is reiterated, that Jesus goes before the disciples into Galilee; “there you will see him.” These words may imply resurrection appearances there, or Jesus’ parousia there, or the start of Christian mission, or a return to the roots depicted in Galilee. Mark’s Gospel is even more oriented to christology. Jesus is the Son of God. He is the Messiah, the anointed king of Davidic descent, the Greek for which, Christos, has, by the time Mark wrote, become in effect a proper name. Jesus is also seen as Son of Man, a term used in Mark not simply as a substitute for “I” or for humanity in general or with reference to a mighty figure who is to come, but also in connection with Jesus’ predestined, necessary path of suffering and vindication.

The second book of the Pentateuch is called Exodus, from the Greek word for “departure,” because its central event was understood by the Septuagint’s translators to be the departure of the Israelites from Egypt. Its Hebrew title, Shemoth (“Names”), is from the book’s opening phrase, “These are the names….” Continuing the history of Israel from the point where the Book of Genesis leaves off, Exodus recounts the Egyptian oppression of Jacob’s ever-increasing descendants and their miraculous deliverance by God through Moses, who led them across the Red Sea to Mount Sinai where they entered into a covenant with the Lord. Covenantal laws and detailed prescriptions for the tabernacle (a portable sanctuary foreshadowing the Jerusalem Temple) and its service are followed by a dramatic episode of rebellion, repentance, and divine mercy. After the broken covenant is renewed, the tabernacle is constructed, and the cloud signifying God’s glorious presence descends to cover it. These events made Israel a nation and confirmed their unique relationship with God. The “law” (Hebrew torah) given by God through Moses to the Israelites at Mount Sinai constitutes the moral, civil, and ritual legislation by which they were to become a holy people. Many elements of it were fundamental to the teaching of Jesus as well as to New Testament and Christian moral teaching. The principal divisions of Exodus are: Introduction: The Oppression of the Israelites in Egypt The Call and Commission of Moses The Contest with Pharaoh The Deliverance of the Israelites from Pharaoh and Victory at the Sea The Journey in the Wilderness to Sinai Covenant and Legislation at Mount Sinai Israel’s Apostasy and God’s Renewal of the Covenant The Building of the Tabernacle and the Descent of God’s Glory upon It

The Acts of the Apostles, the second volume of Luke’s two-volume work, continues Luke’s presentation of biblical history, describing how the salvation promised to Israel in the Old Testament and accomplished by Jesus has now under the guidance of the holy Spirit been extended to the Gentiles. This was accomplished through the divinely chosen representatives (Acts 10:41) whom Jesus prepared during his historical ministry (Acts 1:21–22) and commissioned after his resurrection as witnesses to all that he taught (Acts 1:8; 10:37–43; Lk 24:48). Luke’s preoccupation with the Christian community as the Spirit-guided bearer of the word of salvation rules out of his book detailed histories of the activity of most of the preachers. Only the main lines of the roles of Peter and Paul serve Luke’s interest. Peter was the leading member of the Twelve (Acts 1:13, 15), a miracle worker like Jesus in the gospel (Acts 3:1–10; 5:1–11, 15; 9:32–35, 36–42), the object of divine care (Acts 5:17–21; 12:6–11), and the spokesman for the Christian community (Acts 2:14–36; 3:12–26; 4:8–12; 5:29–32; 10:34–43; 15:7–11), who, according to Luke, was largely responsible for the growth of the community in the early days (Acts 2:4; 4:4). Paul eventually joined the community at Antioch (Acts 11:25–26), which subsequently commissioned him and Barnabas to undertake the spread of the gospel to Asia Minor. This missionary venture generally failed to win the Jews of the diaspora to the gospel but enjoyed success among the Gentiles (Acts 13:14–14:27). Paul’s refusal to impose the Mosaic law upon his Gentile converts provoked very strong objection among the Jewish Christians of Jerusalem (Acts 15:1), but both Peter and James supported his position (Acts 15:6–21). Paul’s second and third missionary journeys (Acts 16:36–21:16) resulted in the same pattern of failure among the Jews generally but of some success among the Gentiles. Paul, like Peter, is presented as a miracle worker (Acts 14:8–18; 19:12; 20:7–12; 28:7–10) and the object of divine care (Acts 16:25–31). In Acts, Luke has provided a broad survey of the church’s development from the resurrection of Jesus to Paul’s first Roman imprisonment, the point at which the book ends. In telling this story, Luke describes the emergence of Christianity from its origins in Judaism to its position as a religion of worldwide status and appeal. Originally a Jewish Christian community in Jerusalem, the church was placed in circumstances impelling it to include within its membership people of other cultures: the Samaritans (Acts 8:4–25), at first an occasional Gentile (Acts 8:26–30; 10:1–48), and finally the Gentiles on principle (Acts 11:20–21). Fear on the part of the Jewish people that Christianity, particularly as preached to the Gentiles, threatened their own cultural heritage caused them to be suspicious of Paul’s gospel (Acts 13:42–45; 15:1–5; 28:17–24). The inability of Christian missionaries to allay this apprehension inevitably created a situation in which the gospel was preached more and more to the Gentiles. Toward the end of Paul’s career, the Christian communities, with the exception of those in Palestine itself (Acts 9:31), were mainly of Gentile membership. In tracing the emergence of Christianity from Judaism, Luke is insistent upon the prominence of Israel in the divine plan of salvation (see note on Acts 1:26; see also Acts 2:5–6; 3:13–15; 10:36; 13:16–41; 24:14–15) and that the extension of salvation to the Gentiles has been a part of the divine plan from the beginning (see Acts 15:13–18; 26:22–23). In the development of the church from a Jewish Christian origin in Jerusalem, with its roots in Jewish religious tradition, to a series of Christian communities among the Gentiles of the Roman empire, Luke perceives the action of God in history laying open the heart of all humanity to the divine message of salvation. His approach to the history of the church is motivated by his theological interests.

The position of the Gospel according to Matthew as the first of the four gospels in the New Testament reflects both the view that it was the first to be written, a view that goes back to the late second century A.D., and the esteem in which it was held by the church; no other was so frequently quoted in the noncanonical literature of earliest Christianity. Although the majority of scholars now reject the opinion about the time of its composition, the high estimation of this work remains. The reason for that becomes clear upon study of the way in which Matthew presents his story of Jesus, the demands of Christian discipleship, and the breaking-in of the new and final age through the ministry but particularly through the death and resurrection of Jesus. The gospel begins with a narrative prologue, the first part of which is a genealogy of Jesus starting with Abraham, the father of Israel. Yet at the beginning of that genealogy Jesus is designated as “the son of David, the son of Abraham”. The kingly ancestor who lived about a thousand years after Abraham is named first, for this is the genealogy of Jesus Christ, the Messiah, the royal anointed one. In the first of the episodes of the infancy narrative that follow the genealogy, the mystery of Jesus’ person is declared. He is conceived of a virgin by the power of the Spirit of God. The first of the gospel’s fulfillment citations, whose purpose it is to show that he was the one to whom the prophecies of Israel were pointing, occurs here: he shall be named Emmanuel, for in him God is with us. The announcement of the birth of this newborn king of the Jews greatly troubles not only King Herod but all Jerusalem, yet the Gentile magi are overjoyed to find him and offer him their homage and their gifts. Thus his ultimate rejection by the mass of his own people and his acceptance by the Gentile nations is foreshadowed. He must be taken to Egypt to escape the murderous plan of Herod. By his sojourn there and his subsequent return after the king’s death he relives the Exodus experience of Israel. The words of the Lord spoken through the prophet Hosea, “Out of Egypt I called my son,” are fulfilled in him; if Israel was God’s son, Jesus is so in a way far surpassing the dignity of that nation, as his marvelous birth and the unfolding of his story show. Back in the land of Israel, he must be taken to Nazareth in Galilee because of the danger to his life in Judea, where Herod’s son Archelaus is now ruling. The sufferings of Jesus in the infancy narrative anticipate those of his passion, and if his life is spared in spite of the dangers, it is because his destiny is finally to give it on the cross as “a ransom for many”. Thus the word of the angel will be fulfilled, “…he will save his people from their sins”. In Matthew begins his account of the ministry of Jesus, introducing it by the preparatory preaching of John the Baptist, the baptism of Jesus that culminates in God’s proclaiming him his “beloved Son”, and the temptation in which he proves his true sonship by his victory over the devil’s attempt to deflect him from the way of obedience to the Father. The central message of Jesus’ preaching is the coming of the kingdom of heaven and the need for repentance, a complete change of heart and conduct, on the part of those who are to receive this great gift of God Galilee is the setting for most of his ministry; he leaves there for Judea only and his ministry in Jerusalem, the goal of his journey, is limited to a few days. In this extensive material there are five great discourses of Jesus, each concluding with the formula “When Jesus finished these words” or one closely similar. These are an important structure of the gospel. In every case the discourse is preceded by a narrative section, each narrative and discourse together constituting a “book” of the gospel. The discourses are, respectively, the “Sermon on the Mount”, the missionary discourse, the parable discourse, the “church

Genesis is the first book of the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), the first section of the Jewish and the Christian Scriptures. Its title in English, “Genesis,” comes from the Greek of literally, “the book of the generation (genesis) of the heavens and earth.” Its title in the Jewish Scriptures is the opening Hebrew word, Bereshit, “in the beginning.” The book has two major sections—the creation and expansion of the human race, and the story of Abraham and his descendants. The first section deals with God and the nations, and the second deals with God and a particular nation, Israel. The opening creation account lifts up two themes that play major roles in each section—the divine command to the first couple (standing for the whole race) to produce offspring and to possess land In the first section, progeny and land appear in the form of births and genealogies and allotment of land, and in the second, progeny and land appear in the form of promises of descendants and land to the ancestors. Another indication of editing is the formulaic introduction, “this is the story; these are the descendants” (Hebrew tōledôt), which occurs five times in Section I and five times in Section II. For the literary sources of Genesis, see Introduction to the Pentateuch. As far as the sources of Genesis are concerned, contemporary readers can reasonably assume that ancient traditions were edited in the sixth or fifth century B.C. for a Jewish audience that had suffered the effects of the exile and was now largely living outside of Palestine. The editor highlighted themes of vital concern to this audience: God intends that every nation have posterity and land; the ancestors of Israel are models for their descendants who also live in hope rather than in full possession of what has been promised; the ancient covenant with God is eternal, remaining valid even when the human party has been unfaithful. By highlighting such concerns, the editor addressed the worries of exiled Israel and indeed of contemporary Jews and Christians. How should modern readers interpret the creation-flood story in Genesis. The stories are neither history nor myth. “Myth” is an unsuitable term, for it has several different meanings and connotes untruth in popular English. “History” is equally misleading, for it suggests that the events actually took place. The best term is creation-flood story. Ancient Near Eastern thinkers did not have our methods of exploring serious questions. Instead, they used narratives for issues that we would call philosophical and theological. They added and subtracted narrative details and varied the plot as they sought meaning in the ancient stories. Their stories reveal a privileged time, when divine decisions were made that determined the future of the human race. The origin of something was thought to explain its present meaning, e.g., how God acts with justice and generosity, why human beings are rebellious, the nature of sexual attraction and marriage, why there are many peoples and languages. Though the stories may initially strike us as primitive and naive, they are in fact told with skill, compression, and subtlety. They provide profound answers to perennial questions about God and human beings. The stories about Jacob and his twelve sons are united by a geographical frame: Jacob lives in Canaan until his theft of the right of the firstborn from his brother Esau forces him to flee to Paddan-Aram (alternately Aram-Naharaim). There his uncle Laban tricks him as he earlier tricked his brother. But Jacob is blessed with wealth and sons. He returns to Canaan to receive the final blessing, land, and on the way is reconciled with his brother Esau. As the sons have reached the number of twelve, the patriarch can be given the name Israel. The blessings given to Abraham are reaffirmed to Isaac and to Jacob. I hope that you all like this book!

The two Books of Kings are regarded by many as the last part of a work commonly known as the Deuteronomistic History. The latter tells the story of Israel from its settlement in the land (Joshua and Judges) through the transition from judgeship to monarchy under Samuel, Saul, and David (1 and 2 Samuel) to the reign of Solomon, the disintegration of the united kingdom into the kingdoms of Israel and Judah and the eventual downfall of both kingdoms (1 and 2 Kings). The Deuteronomistic History along with the Pentateuch forms a single historical narrative stretching from creation to exile. The Books of Kings can be approached in several ways. They contain history and are an important source of information about the Israelite kingdoms. They are also narrative that calls for careful reading; historical accuracy is sometimes sacrificed to the demands of compelling characterization and dramatic tension. Most importantly, both historical presentation and narrative creativity are shaped by a particular religious worldview. The multifaceted character of the work means that it has a variety of focal points. The historical events themselves, of course, are important, but the patterns according to which the author organizes those events give a unity to the author’s historical reconstruction. The northern kings are condemned without exception, and the royal line degenerates from the divine election of Jeroboam I through a succession of short-lived dynasties to the bloodbath of Jehu’s coup d’état, and finally dies out in a series of assassinations. (It must be admitted that the author at times skews the story to preserve the pattern: the relatively prosperous forty-one-year reign of Jeroboam II is dismissed in seven verses!) Judah’s kings, on the other hand, follow a cyclic pattern of infidelity followed by reform, with each reformer king (Asa, Joash, Hezekiah, Josiah) greater than the last. Unfortunately the apostate kings also progress in wickedness, until the evil of Manasseh is so great that even Josiah’s fidelity cannot turn away the Lord’s wrath. As a literary work, the Books of Kings are admirable. Some of the brilliance is accessible only in Hebrew: wordplays, the sounds and rhythms of poetic passages, verbal allusions to other passages of the Hebrew Bible. Scenes are drawn with a vibrancy and immediacy that English cannot reproduce without sounding overdone. But other literary techniques survive translation: symmetrical structures for narrative units (and the disruptions of symmetry at significant points), rich ambiguities , foreshadowings (such as the way the prophet of Bethel and the man of God of Judah portend the destinies of their respective kingdoms). Characterization is rich and complex (Solomon, Jeroboam, Elijah, Ahab, Elisha, Jehu, etc.), revealing deep insight into human nature. Into the stories of the kings, almost as a counterpoint, are woven numerous stories of prophets, named and great (Elijah, Elisha, Isaiah), and less known or anonymous. Many of the stories are anecdotal, reflecting the everyday life of prophets and prophetic guilds. But the volatile dynamics of prophetic involvement in the political realm are prominent: prophets in opposition to kings, prophets in support of kings. This too is part of the theological worldview of the Deuteronomistic historian. The destiny of Israel is in God’s hand. Through prophets, the divine will is made known on earth to kings and people and the future consequences of their response to God’s will are spelled out. It is perhaps indicative of the importance prophets have in 1 and 2 Kings that the structural center of the two books is the story of Elisha’s succession to Elijah’s prophetic ministry, and that this is one of the few passages in Kings that occurs outside the account of any king’s reign. Behind the temporal realm of kings and reigns lies the continuing realm of the divine word and its servants, the prophets.

This book tells the story of Tobit son of Tobiel, son of Hananiel, son of Aduel, son of Gabael, son of Raphael of the descendants of Asiel, of the tribe of Naphtali, who in the days of King Shalmaneser of the Assyrians was taken into captivity from Thisbe, which is to the south of Kedesh Naphtali in Upper Galilee, above Asher towards the west, and north of Phogor. Tobit, a devout and wealthy Israelite living among the captives deported to Nineveh from the Northern Kingdom of Israel in 722/721 B.C., suffers severe reverses and is finally blinded. Because of his misfortunes he begs the Lord to let him die. But recalling the large sum he had formerly deposited in far-off Media, he sends his son Tobiah there to bring back the money. In Media, at this same time, a young woman, Sarah, also prays for death, because she has lost seven husbands, each killed in turn on his wedding night by the demon Asmodeus. God hears the prayers of Tobit and Sarah and sends the angel Raphael in human form to aid them both. Raphael makes the trip to Media with Tobiah. When Tobiah is attacked by a large fish as he bathes in the Tigris River, Raphael orders him to seize it and to remove its gall, heart, and liver because they are useful for medicine. Later, at Raphael’s urging, Tobiah marries Sarah, and uses the fish’s heart and liver to drive Asmodeus from the bridal chamber. Returning to Nineveh with his wife and his father’s money, Tobiah rubs the fish’s gall into his father’s eyes and cures him. Finally, Raphael reveals his true identity and returns to heaven. Tobit then utters his beautiful hymn of praise. Before dying, Tobit tells his son to leave Nineveh because God will destroy that wicked city. After Tobiah buries his father and mother, he and his family depart for Media, where he later learns that the destruction of Nineveh has taken place.