The Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
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The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
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Yoruba - Ecclesiasticus the Wisdom of Jesus the Son of Sirach.pdf
Catalan - Titus.pdf
1. Titus
CAPÍTOL 1
1 Pau, servent de Déu i apòstol de Jesucrist, segons la fe
dels elegits de Déu i el reconeixement de la veritat que és
segons la pietat;
2 Amb l'esperança de la vida eterna, que Déu, que no pot
mentir, va prometre abans del començament del món;
3 Però ha manifestat al seu temps la seva paraula
mitjançant la predicació, que m'ha encomanada segons el
manament de Déu, nostre Salvador;
4 A Titus, el meu propi fill segons la fe comuna: gràcia,
misericòrdia i pau de Déu Pare i del Senyor Jesucrist,
nostre Salvador.
5 Per això et vaig deixar a Creta, perquè ordenassis les
coses que falten i ordenessis ancians a cada ciutat, tal com
t'havia nomenat.
6 Si algú és irreprensible, el marit d'una sola dona, que
tingui fills fidels, no acusats de motí o rebels.
7 Perquè un bisbe ha de ser irreprensible, com a
administrador de Déu; no obstinat, no aviat enfadat, no
donat al vi, no vaguista, no donat a lucre brut;
8 Però amant de l'hospitalitat, amant dels homes bons,
sobri, just, sant, temperat;
9 Mantenint ferma la paraula fidel tal com se li ha ensenyat,
a fi de poder exhortar i convèncer, amb la sana doctrina, els
contraris.
10 Perquè hi ha molts parlants i enganydors rebels i vans,
especialment els de la circumcisió:
11 Els quals cal tancar la boca, els quals destrueixen cases
senceres, ensenyant coses que no convien, per a un benefici
brut.
12 Un d'ells, fins i tot un profeta propi, va dir: Els crecians
són sempre mentiders, bèsties dolentes, panxes lentes.
13 Aquest testimoni és cert. Per això, reprendeu-los
durament, perquè siguin sans en la fe;
14 Sense fer cas de les faules jueves i dels manaments dels
homes que es desvien de la veritat.
15 Totes les coses són pures per als purs; però fins i tot la
seva ment i consciència estan contaminades.
16 Professen que coneixen Déu; però en les obres el
neguen, sent abominables i desobedients, i reprovats per a
tota bona obra.
CAPÍTOL 2
1 Però digues les coses que esdevenen sana doctrina:
2 Que els vells siguin sobris, greus, temperats, sans en la fe,
en la caritat, en la paciència.
3 Les velles també, que es comporten com convé la
santedat, no falses acusadores, no donades a molt vi,
mestres de coses bones;
4 perquè ensenyin a les dones joves a ser sobries, a estimar
els seus marits, a estimar els seus fills,
5 Que siguin discrets, casts, guardians de casa, bons,
obedients als seus marits, perquè la paraula de Déu no sigui
blasfemada.
6 Els joves també exhorten a ser prudents.
7 En totes les coses, mostrant-vos un model de bones obres:
en la doctrina mostrant incorruptibilitat, gravetat, sinceritat,
8 Parla sana, que no es pot condemnar; perquè el contrari
s'avergonyi, sense tenir res dolent a dir de vosaltres.
9 Exhorta als servents a ser obedients als seus propis amos
i a agradar-los bé en totes les coses; no tornar a respondre;
10 No robant, sinó mostrant tota bona fidelitat; perquè
adornin en totes les coses la doctrina de Déu nostre
Salvador.
11 Perquè la gràcia de Déu que porta la salvació s'ha
aparegut a tots els homes,
12 ensenyant-nos que, negant la impietat i els desitjos
mundans, hem de viure amb sobria, justícia i piadosa en
aquest món present;
13 Esperem la benaurada esperança i l'aparició gloriosa del
gran Déu i el nostre Salvador Jesucrist;
14 Ell es va entregar a si mateix per nosaltres, per redimir-
nos de tota iniquitat i purificar-se per ell mateix un poble
propi, celós de les bones obres.
15 Aquestes coses parlen, exhorten i reprenden amb tota
autoritat. Que ningú et menysprei.
CAPÍTOL 3
1 Recordeu-los que estiguin subjectes als principats i als
poders, que obeeixin als magistrats, que estiguin preparats
per a tota bona obra,
2 No parlar mal de ningú, no ser baralles, sinó amable,
mostrant tota mansuetud a tots els homes.
3 Perquè nosaltres també érem de vegades insensats,
desobedients, enganyats, servint diverses luxúries i plaers,
vivint en malícia i enveja, odiosos i odiant-nos els uns als
altres.
4 Però després d'això va aparèixer la bondat i l'amor de
Déu, nostre Salvador envers els homes,
5 No per obres de justícia que hem fet, sinó segons la seva
misericòrdia, ens va salvar, mitjançant el rentat de la
regeneració i la renovació de l'Esperit Sant;
6 La qual ens va vessar abundantment per Jesucrist, nostre
Salvador;
7 Perquè, justificats per la seva gràcia, siguem fets hereus
segons l'esperança de la vida eterna.
8 Aquesta és una paraula fidel, i vull que ho afirmis
constantment, perquè els qui han cregut en Déu tinguin
cura de fer les bones obres. Aquestes coses són bones i
profitoses per als homes.
9 Però eviteu les qüestions insensates, les genealogies, les
disputes i les disputes sobre la llei; perquè són inútils i
vanidosos.
10 Un home que és heretí després de la primera i segona
amonestació rebutja;
11 Sabent que aquell que és tal és subvertit i peca, sent
condemnat per si mateix.
12 Quan t'enviï Artemas o Tíquic, procura't venir a mi a
Nicòpolis, perquè allí m'he decidit a hivernar.
13 Porteu Zenas, l'advocat de la llei, i Apol·lo amb
diligència, perquè no els falti res.
14 I que els nostres aprenguin també a mantenir les bones
obres per als usos necessaris, perquè no siguin infructuoses.
15 Tots els que estan amb mi et saluden. Saludeu els qui
ens estimen en la fe. La gràcia sigui amb tots vosaltres.
Amén. (Va ser escrit a Titus, ordenat primer bisbe de
l'església dels crecians, de Nicòpolis de Macedònia.)