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.
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 Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
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.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
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 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 Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
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.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
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.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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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Similar to Galician - The Epistle of Ignatius to the Philadelphians.pdf
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
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.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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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Western Frisian - The Epistle of Ignatius to the Philadelphians.pdf
Galician - The Epistle of Ignatius to the Philadelphians.pdf
1. Epístola de Ignacio aos
filadelfios
CAPÍTULO 1
1 Ignacio, que tamén se chama Teóforo, á igrexa de Deus Pai e ao
noso Señor Xesucristo, que está en Filadelfia, en Asia; que obtivo
misericordia, estando fixado na concordia de Deus, alegrando-se
sempre na paixón do noso Señor, e cumprido en toda misericordia
mediante a súa resurrección. alegría; sobre todo se están unidos co
bispo, e os presbíteros que están con el, e os diáconos designados
segundo a mente de Xesucristo; quen estableceu segundo a súa
propia vontade en toda firmeza polo seu Espírito Santo:
2 O bispo que sei obtivo ese gran ministerio entre vós, non por si
mesmo, nin por homes, nin por vana gloria; senón polo amor de Deus
Pai e do noso Señor Xesucristo.
3 Cuxa moderación admiro; que polo seu silencio é quen de facer
máis que outros con toda a súa vana fala. Porque está axustado aos
mandamentos, como a arpa ás súas cordas.
4 Por iso a miña alma estima a súa mente cara a Deus moi feliz,
sabendo que é fecundo en toda virtude e perfecta; cheo de constancia,
libre de paixón e segundo toda a moderación do Deus vivo.
5 Polo tanto, como corresponde aos fillos tanto da luz como da
verdade; fuxe das divisións e das falsas doutrinas; pero onde está o
voso pastor, alí seguides como ovellas.
6 Porque hai moitos lobos que parecen dignos de crer cun falso
pracer levan cativos aos que corren no curso de Deus; pero na
concordia non atoparán lugar.
7 Absterte, pois, das malas herbas que Xesús non viste; porque tal
non é a plantación do Pai. Non é que atopei ningunha división entre
vós, senón toda clase de pureza.
8 Porque todos os que son de Deus e de Xesucristo, tamén están co
seu bispo. E todos os que con arrepentimento volverán á unidade da
igrexa, tamén estes serán os servos de Deus, para que vivan segundo
Xesús.
9 Non vos deixedes enganar, irmáns; se alguén segue ao que fai un
cisma na igrexa, non herdará o reino de Deus. Se alguén anda tras
calquera outra opinión, non está de acordo coa paixón de Cristo.
10 Polo tanto, que sexa o voso esforzo participar todos da mesma
santa eucaristía.
11 Porque só hai unha carne do noso Señor Xesucristo; e unha copa
na unidade do seu sangue; un altar;
12 Como tamén hai un só bispo, xunto co seu presbiterio e os
diáconos meus compañeiros de servizo, para que todo o que fagades,
o fagades segundo a vontade de Deus.
CAPÍTULO 2
1 Meus irmáns, o amor que teño por vós faime máis grande; e tendo
unha gran alegría en ti, procuro protexerte contra o perigo; ou mellor
non eu, senón Xesucristo; en quen estando atado eu máis medo, xa
que aínda só está no camiño do sufrimento.
2 Pero a túa oración a Deus perfeccionaráme, para que poida alcanzar
esa parte que pola misericordia de Deus me corresponde: fuxir ao
Evanxeo como á carne de Cristo; e aos Apóstolos como ao
presbiterio da igrexa.
3 Amemos tamén aos profetas, por canto eles tamén nos levaron ao
Evanxeo, a esperar en Cristo e esperar nel.
4 En quen tamén crendo foron salvos na unidade de Xesucristo;
sendo homes santos, dignos de ser amados e marabillados;
5 Que recibiron o testemuño de Xesucristo e están contados no
Evanxeo da nosa esperanza común.
6 Pero se alguén vos predica a lei xudía, non o fagades caso; pois é
mellor recibir a doutrina de Cristo dun que foi circuncidado que o
xudaísmo dun que non.
7 Pero se uns ou outros non falan de Cristo Xesús, parécenme que
son monumentos e sepulcros dos mortos, sobre os cales só están
escritos os nomes dos homes.
8 Fuxe, pois, das artes malvadas e das trampas do príncipe deste
mundo; non vaia ser que en ningún momento, sendo oprimidos pola
súa astucia, vos enfriemos na vosa caridade. Pero xúntanse todos no
mesmo lugar cun corazón indiviso.
9 E bendigo ao meu Deus porque teño boa conciencia cara a vós, e
que ninguén de vós ten de que presumir, nin abertamente nin en
privado, de que lle fun pesado en moito ou en pouco.
10 E quero a todos os que conversei, que non se converta nun
testemuño contra eles.
11 Porque aínda que algúns me enganaron segundo a carne, o espírito,
sendo de Deus, non é enganado; porque sabe de onde vén e a onde
vai, e reprende os segredos do corazón.
12 Chorei mentres estaba entre vós; Falei en voz alta: atendendo ao
bispo, e ao presbiterio e aos diáconos.
13Algúns pensaban que eu dixen isto como previndo a división que
viría entre vós.
14 Pero el é o meu testemuño polo que estou preso de que non sabía
nada de ninguén. Pero o espírito falou, dicindo así: Non fagades nada
sen o bispo.
15 Manteña os vosos corpos como templos de Deus: ama a unidade;
Divisións de fuxidas; Sede seguidores de Cristo, como foi do seu Pai.
16Por iso fixen o que me correspondía, como un home composto
para a unidade. Porque onde hai división e ira, Deus non habita.
17 Pero o Señor perdoa a todos os que se arrepinten, se volven á
unidade de Deus e ao concilio do bispo.
18 Pois confío na graza de Xesucristo en que os librará de todo
vínculo.
19 Con todo, exhortovos a que non fagades nada por contención,
senón segundo a instrución de Cristo.
20 Porque oín falar dalgúns que din: a non ser que o atope escrito nos
orixinais, non crerei que estea escrito no Evanxeo. E cando dixen:
Está escrito; responderon o que tiñan ante eles nas súas copias
corrompidas.
21 Pero para min Xesucristo é en lugar de todos os monumentos
incorruptos do mundo; xunto con eses monumentos inmaculados, a
súa cruz, a morte e a resurrección, e a fe que está por el; polo que
desexo, mediante as túas oracións, ser xustificado.
22 Os sacerdotes son bos; pero moito mellor é o Sumo Sacerdote a
quen se lle encomendou o Santo dos Santos; e a quen só se lle
confiaron os segredos de Deus.
23 El é a porta do Pai; polo que entran Abraham, Isaac, Xacob e
todos os profetas; así como os Apóstolos, e a igrexa.
24 E todas estas cousas tenden á unidade que é de Deus. Porén o
Evanxeo ten algunhas. o que nela moi por riba de todas as demais
dispensas; é dicir, a aparición do noso Salvador, o Señor Xesucristo,
a súa paixón e resurrección.
25 Pois a el se referían os amados profetas; pero o evanxeo é a
perfección da incorrupción. Polo tanto, todos xuntos son bos, se cres
con caridade.
CAPÍTULO 3
1 En canto á igrexa de Antioquía que está en Siria, xa que se me di
que, polas vosas oracións e as entrañas que tedes para ela en
Xesucristo, está en paz; converterase en ti, como igrexa de Deus,
ordenar a algún diácono que vaia alí como embaixador de Deus; para
que se alegre con eles cando se reúnan e glorifique o nome de Deus.
2 Bendito sexa aquel home en Xesucristo, que será considerado
digno de tal ministerio; e vós mesmos seredes glorificados.
3 Agora ben, se queres, non é imposible que o fagas pola graza de
Deus; como tamén os mandaron as outras igrexas veciñas, algúns
bispos, algúns curas e diáconos.
4 En canto a Filón, o diácono de Cilicia, home moi digno, aínda me
ministra na palabra de Deus: xunto con Reo de Agatópole, unha
persoa singularmente boa, que me seguiu ata desde Siria, sen
respecto da súa vida: tamén te dean testemuño.
5 E eu mesmo dou grazas a Deus por ti que os recibas como o Señor
te recibirá. Pero para aqueles que os deshonraron, que sexan
perdoados pola graza de Xesucristo.
6 Saúdavos a caridade dos irmáns que están en Troas: de onde tamén
escribo agora por Burro, que foi enviado comigo polos de Éfeso e
Esmirna, por amor de respecto.
7 Que o noso Señor Xesús Cristo os honre; en quen esperan, tanto na
carne como na alma e no espírito; na fe, no amor, na unidade. Adeus
en Cristo Xesús a nosa esperanza común.