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 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.
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.
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 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 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 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.
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 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.
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.
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 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 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 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.
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.
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.
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 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.
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 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 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 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 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.
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More from Filipino Tracts and Literature Society Inc.
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.
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 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.
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 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 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 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 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.
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1. Epistle of Ignatius to the
LEDns
CHAPTER 1
1 Ignatius, sum eisini eitur Theophorus, til kirkjuna hjá Gudi, og
okkara Lord Jesus Christ, sum er í Asia; sum hevur fingið náði,
verður umvælt í Guds concord av Guði, og gleði nakrantíð longur í
okkara áhugamálum, og tað er tað, sum hevur gjørt, at hann eisini
hevur gjørt, sum er okkara ævigt og ódefiled gleði; serliga um
teir/tær/tey eru í samd við biskuni, og presbyters, sum eru saman við
honum, og deacons útnevndur eftir Jesus Kristus; sum hann hevur
sett sær av sínum egnu vilja í øllum firmum av sínum Holy Spirit:
2, sum biskar eg veit, at stór ministry millum teg, ikki av sær sjálvum,
hvørki av monnum, ella út av til fánýtis; men av kærleikanum hjá
Gudi, og Harrin hjá Harrinum.
3, hvørs týning eg hámeti; tann, sum við tøgn hansara er førur fyri at
gera meira enn onnur við øllum sínum til fánýtis. Fyri hann er fittur
til boð, sum harpa til sín string.
4 Hvarfore mín sál, sum hann hevur hug til Gud, vita tað at vera frukt
í øllum dygdum, og fullkomin; Full av constancy, ókeypis frá áhugi,
og eftir øllum at liva í Øllum Gudi.
5 Hvarfore sum verður børnini bæði av ljósinum og sannleika;
flýggjar og false doctrines; men har, sum hon er, har tú/gert/gera,
sum seyður, fylgja eftir.
6 For har eru nógvir úlvar, sum tykjast verd at trúgva við eini false
gleði, sum renna í Gudi; men í concord fara tey at finna einki stað.
7 Abstain tí frá óndum hennara, sum Jesus ikki klárar seg; tí at slíkt
er ikki plantan hjá pápa. Ikki at eg havi funnið nakað sundur millum
teg, men heldur øll slag av purity.
8 For so nógv sum eru av Guði, og av Jesus Kristus, eru eisini saman
við sínum bispi. Og so nógv sum skal við iðran koma aftur í kirkjuna,
sjálvt hesar skulu eisini vera tænastufólkini hjá Gudi, at tey kunnu
liva eftir Jesus.
9 Be ikki lumpaður, breyðhren; Um nakar eltir hann, sum ger ein
schisma í kirkjuni, skal hann ikki arvaði kongsríkið hjá Gudi. Um
nakar gongur eftir nøkrum øðrum meining, er hann ikki samdur við
hugi.
10 Hvarfore lat tað vera tín enda at partake alt tað sama holy
eucharist.
11 For har er men ein av okkara Lord Jesus; og ein kopp í samdunum
hjá blóði hansara; ein altar;
12 As eisini har er ein biskur, saman við sínum presbytery, og
deacons mín stavnur-servants: hatta so sum tað er, at tú/kanst/kunnu
gera tað eftir Guði.
CHAPTER 2
1 mín, kærleikin, eg havi móti tær, ger meg meira stóra; og at hava
eina stóra gleði í tær, eg enda fyri at tryggja tær ímóti vanda; ella
heldur ikki eg, men Jesus Kristus; Í hvørjum er tað, sum eg eri
bangin fyri, sum enn er á veg at líða.
2 men tín bøn til Gud skal gera meg fullkomnan, at eg kann fara til
hatta portion, sum av Guði er til mín: Fleeing til Gospel sum at gera
tað, sum er, at eg kann gera meg fullkomnan, sum eg kann gera. og
til Apostles sum til presbytery í kirkjuni.
3 Lat okkum eisini elska profetirnar, tí tey eisini hava livað okkum til
Gospel, og at vóna í Christ, og at vænta hann.
4 In hvørjum eisini trúði, at tey vóru bjargað í Jesus Kristus; At vera
heilagur menn, verdur at vera elskað, og hevði í undur;
5, sum hava fingið testimony frá Jesus Christ, og eru nummar í
Gospel av okkara vanligum vón.
6 men um nakar skal prædika jødiska lógina fyri teg, hoyrir hann ikki
til hansara; fyri tað er betri at fáa doctrine av Christ frá einum, sum
hevur verið um, enn ein, sum ikki hevur verið.
7 men um antin er tann, ella onnur, tosa ikki um Christ Jesus, tykjast
tey mær at vera, men sum minni og sepulchres av teimum deyðu,
sum eru skrivað bara nøvnini á monnum.
8 Flee tí ónd list og snares av prinsin í hesum heiminum; So hvørja
ferð, tá ið hann verður undir í hansara snildum, tá ið tú/ert/eru kalt í
tínum/tykkara vælgerandi endamál. Men kom øll saman í sama stað
við einum ódivi.
9 Og eg signi Gud, at eg havi eina góða samvitsku móti tær, og at
eingin millum teg/tykkum hevur/hava verið har, sum eg havi verið í
nógvum ella í trúnaði, at eg havi verið burthensome fyri honum í
nógvum ella lítlum.
10 Og eg ynski øllum millum, sum eg havi conversed, at tað kann
ikki gerast vitni ímóti teimum.
11 For ein hóast nøkur hevði lumpað meg eftir at vera saman við
Gudi, er ikki lumpaður; fyri tað veit bæði, tá ið tað kemur, og whither
tað fer, og reproves loyndarmálini í hjartanum.
12 eg græt, meðan eg var millum teg; Eg spake við eini hart rødd:
kom til bisku, og til presbytery, og til deacons.
13 nú væntaði eg, at eg spake hetta sum at sjáa, at tú/skuldi/skuldu
komið millum teg/tykkum.
14 men hann er mítt vitni til, hvørs sake eg eri í bond, sum eg visti
einki frá nøkrum manni. Men anda spake, sigur á hesum vísum: Ger
einki uttan bisp:
15 Halt/Haldið líkini hjá tær/tykkum sum templið hjá Gudi: Kærleiki;
Flee divisions; Ver/verið fylgjarar av Christ, sum hann var av pápa
sínum.
16 eg gjørdi tað, sum gjørdist eg, sum ein maður, sum var settur til at
vera saman við. Fyri har er sundur, og wrath, Gud ikki.
17 men Harrin fyrigives alt, sum iðrast, um tey koma aftur til Gud,
og til ráðgevin.
18 For eg líti á Jesus Christ, at hann fer at leysa teg frá hvørjum bond.
19 kortini, eg exhort teg, at tú gert einki úr strife, men eftir
instruction av Christ.
20 tí eg havi hoyrt um nøkur, sum siga; Um eg ikki haldi, at tað er
skrivað í upprunaliga, fari eg ikki at trúgva tí at vera skrivað í Gospel.
Og tá eg segði, er tað skrivað; teir/tær/tey svaraðu tí, sum lá áðrenn
teir/tær/tey í teirra spiltu eintøk.
21 men fyri meg Jesus Kristus er í staðin fyri allar óbrúkar í
heiminum; saman við teimum, sum ikki eru til staðar, hansara kross,
og deyði, og resurrection, og álit, sum er av honum; Av tí, sum eg
ynski, gjøgnum tínar bønir, fyri at vera rættvísur.
22 priestarnir eru sanniliga góð; men nógv betri er tann High Priest
til hvønn Holy av Holies hevur verið framt; og hvør einsamallur
hevur verið álit á loynidómunum hjá Gudi.
23 hann er hurðin hjá pápa; av tí, sum Abraham, og Isaac, og Jacob,
og allir profeturnir, koma inn í; eins væl og Apostles, og kirkjan.
24 Og alt hetta hevur lyndi til at vera ein av Guði. Hvussubeit Gospel
hevur nakrar. tað, sum er langt omanfyri allar aðrar dispensar;
Navnið á okkara Saviour, Harrin Jesus Kristus, hansara áhugi og
resurrection.
25 For væl profeturin vísti honum; men gospel er fullkomileikan
ícorruption. Øll tí saman eru góð, um tú trýrt við vælgerandi endamál.
CHAPTER 3
1 nú sum um kirkjuna í Antioch, sum er í Syria, síggja eg, at
ígjøgnum tínar bønir og sloytar, sum tú/hevur/hava ímóti tí í Jesus, er
tað í friði; Tað verður tú, sum kirkjan hjá Gudi, til at fara til teirra. At
hann kann gleðist við teimum, tá ið tey hittast saman, og glor, Gud
eitur.
2 signi vera hasin maðurin í Jesus Christ, sum skal finnast verdur av
einum slíkum ministry; og skulu eisini vera glorified.
3 nú, um tú ert fúsur/fús, er tað ikki ógjørligt hjá tær/tykkum at gera
hetta fyri Gud; sum eisini hini grannarnir hava sent teimum, nakrar
biskar, nakrar priests og deacons.
4 As um at vera ein góður maður, sum hevur fylgt mær, ein mest
verd maður, hann enn hevur gjørt meg í orðinum av Guði: saman við
Rheus av Agathopolis, ein singular góður persónur, sum hevur fylgt
mær sjálvt úr Syria, ikki at meta um sítt lív: Hesar eisini bera vitni til
tín.
5 Og eg gevi Gud takk fyri Gud, at tú fært tey, sum Harrin skal fáa
teg. Men fyri tey, sum sýtu teir/tær/tey, kunnu teir/tær/tey verða
fyrigivin gjøgnum Jesus.
6 vælgerðin av tí, sum eru í Troas salutes: frá táce eisini eg skriva av
Burrhus, sum varð sendur saman við mær av teimum, sum vóru
sendar og Smyrna, fyri virðing sake.
7 mai okkara Lord Jesus Christ heiðurliga tey; í hvørjum vóna tey
bæði, bæði í týtum og sál, og anda; á trúgv, í kærleika, í samd.
Farvæl í Kristi Jesus okkara vanligu vón.