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 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 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.
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.
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 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 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.
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 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 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.
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.
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 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 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 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.
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 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.
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
Serbian Latin Soul Winning Gospel Presentation - Only JESUS CHRIST Saves.pptx
Irish - The Epistle of Ignatius to the Philadelphians.pdf
1. Epistle Ignatius chun na
Philadelphians
CAIBIDIL 1
1 Ignatius, dá ngairtear freisin Theophórus, chun eaglais Dé an
tAthair, agus ár dTiarna Íosa Críost, atá i Philadelphia san Áise; a
fuair trócaire, a bheith daingnithe i gcomhaontú Dé, agus ag déanamh
lúcháir go síoraí i bpaisean ár dTiarna, agus á gcomhlíonadh san uile
thrócaire trína aiséirí: Atá mar an gcéanna ar a gcuirim beannacht in
fhuil Íosa Críost, atá síoraí agus neamhthruaillithe againn. áthas ; go
háirithe má tá siad ag aontacht leis an easpag, agus Presbyters atá leis,
agus na deacons ceaptha de réir an aigne Íosa Críost; atá socraithe
aige de réir a thoile féin i ngach daingne trína Spiorad Naomh:
2 Cén t-easpag is eol dom a fuair an aireacht mhór sin in bhur measc,
ní uaibh féin, ná ó dhaoine, ná as glóir dhíomhain; ach tré ghrádh Dé
an Athar, agus ar dTighearna Iósa Críosd.
3 A bhfuil meas agam ar a measarthacht; atá in ann, trína chiúnas,
níos mó a dhéanamh ná daoine eile lena gcaint dhíomhain go léir. Óir
tá sé feistithe ar na horduithe, mar an chláirseach ar a teaghráin.
4 Ar an ábhar sin tá meas ag m’anam ar a aigne i leith Dé is sona, ar
an eolas go bhfuil sé torthúil i ngach uile bhua, agus foirfe; lán de
sheasmhacht, saor ó phaisean, agus do réir uile mheasarthachta an Dé
bheo.
5 Ar an ábhar sin mar a thagann leanaí an tsolais agus na fírinne;
teitheadh ranna agus teagasc bréagach; ach an áit a bhfuil bhur
n-aoire, déanaigí mar chaoirigh bhur ndiaidh.
6Oir is iomaí mac tíre a fheictear gur fiú a chreidiúint le pléisiúir
bhréagach a bheith i mbraighdeanas na ndaoine a ritheann i gcúrsa
Dé; ach sa chónra ní bhfaighidh siad aon áit.
7 Seachain mar sin ó luibheanna olca nach ndéanann Íosa cóiriú
orthu; mar nach iad sin plandálacha an Athar. Ní hé go bhfuair mé
aon deighilt eadraibh, ach gach uile shórt íonachta.
8Oir a mhéad atá ó Dhia, agus ó Íosa Críost, tá siad freisin lena n-
easpag. Agus an méid a fillfidh le aithrí ar aontacht na heaglaise,
beidh siad seo freisin ina seirbhísigh Dé, chun go mairfidís de réir
Íosa.
9 Ná mealladh sibh, a bhráithre; má leanann aon duine an té a
dhéanann schism san eaglais, ní bhfaighidh sé ríocht Dé mar
oidhreacht. Má leanann éinne i ndiaidh aon tuairime eile, ní
aontaíonn sé le paisean Chríost.
10 Ar an ábhar sin déanaigí dícheall an Eocairist naofa céanna go léir
a ghlacadh.
11Oir níl ann ach feoil amháin dár dTiarna Íosa Críost; agus cupán
amháin in aontacht a chuid fola; altóir amháin;
12 Mar aon easbog amháin atá ann, mar aon lena chléir, agus na
deacons mo chomhsheirbhísigh: ionas go ndéanfaidh sibh de réir toil
Dé, gach a ndéanann sibh.
CAIBIDIL 2
1 A bhráithre, is mó an grá atá agam daoibh; agus ar mbeith lúcháir
mhór oraibh, déanaim mo dhícheall chun sibh a shlánú ó chontúirt;
nó in áit nach mé, ach Íosa Críost; ina bhfuil mé faoi cheangal is mó
eagla, mar go bhfuil fós ar an mbealach chun fulaingthe amháin.
2 Ach déanfaidh bhur nguí chun Dé mé foirfe, chun go sroichfidh mé
an chuid sin atá tugtha dom trí thrócaire Dé: Ag teitheadh don
Soiscéal maidir le feoil Chríost; agus do na hAspail maidir le
cléireachas na heaglaise.
3 Déanaimis grá freisin do na fáithe, ar an ábhar gur threoraigh
siadsan sinn chun an tSoiscéil, agus dóchas a bheith againn i gCríost,
agus a bheith ag súil leis.
4 Ina gcreideann freisin gur shábháil siad in aontacht Íosa Críost; a
bheith fir naofa, fiú a grá, agus bhí i iontas;
5 A fuair fianaise ó Íosa Críost, agus atá uimhrithe i Soiscéal ár
ndóchais choitinn.
6 Ach má shearmóinn aon duine dlí na nGiúdach daoibh, ná éist leis;
óir is fearr foirceadal Chríost a fháil ón té a ndearnadh
timpeallghearradh air, ná an Giúdachas a fháil ón té nach bhfuil.
7 Ach mura labhróidh ceachtar acu i dtaobh Íosa Críost, is cosúil
liomsa nach bhfuil iontu ach séadchomharthaí agus uaigheanna na
marbh, ar a bhfuil scríofa amháin ainmneacha na ndaoine.
8 Teith dá bhrí sin na droch-ealaíona agus ribeoga phrionsa an tsaoil
seo; ar eagla aon uair a bheith faoi chois ag a chealgacht go
bhfuarfaidh sibh fuar i bhur carthanacht. Ach teacht le chéile go léir
san áit chéanna le croí neamhroinnte.
9 Agus beannaím do mo Dhia go bhfuil coinsias maith agam oraibh,
agus nach bhfuil sé de chumas ag aon duine in bhur measc bród a
bheith aige as go hoscailte nó go neamhbhalbh, gur iomad nó gur
beag a bhí mé dúthrachtach leis.
10 Agus is mian liom go léir a bhfuil comhráite agam ina measc,
nach rachaidh sé chun finné ina n-aghaidh.
11Oir cé gur de réir na feola a mheall roinnt daoine mé, fós féin, ó
Dhia, níl an spiorad meallta; óir tá a fhios aige araon cá as a dtagann
sé, agus cá háit a dtéann sé, agus reprovates rúin an chroí.
12 Ghlaodh mé fad is a bhí mé in bhur measc; Labhair mé le guth ard:
tabhair aire don easpag, agus don chléir, agus do na deacons.
13 Anois cheap cuid acu gur labhair mise é seo mar a bhíothas ag
tuar na deighilte a bhí le teacht in bhur measc.
14 Ach is é m’fhinné é a bhfuilim faoi bhannaí ar a shon nach raibh
aithne agam ar aon duine air. Ach do labhair an spioraid, á rádh ar an
duine ciallmhar: Ná déan aon ní gan an t-easpag:
15 Coimeádaigí bhur gcorp mar theampaill Dé: Gráigh aontacht;
ranna teitheadh; Bídh lucht leanúna Chríost, mar a bhí sé ar a Athair.
16 Rinne mé mar sin mar a tháinig mé, mar fhear comhdhéanta chun
aontacht. Óir an áit a bhfuil deighilt, agus fearg, ní chónuigheann Dia.
17 Ach maitheann an Tiarna gach a ndéanann aithrí, má fhilleann
siad chun aontacht Dé, agus chun comhairle an easpaig.
18Oir tá muinín agam as grásta Íosa Críost go saorfaidh sé sibh ó
gach ceangal.
19 Mar sin féin molaim daoibh gan aon ní a dhéanamh as achrann,
ach de réir theagasc Chríost.
20 De bhrí gur chuala mé roinnt a deir; mura bhfaighidh mé scríofa
sa bhunleagan é, ní chreidim go bhfuil sé scríofa sa Soiscéal. Agus an
tan a dubhairt mé, Tá sé sgríobhtha; d'fhreagair siad an rud a bhí
rompu ina gcóipeanna truaillithe.
21 Ach domsa tá Íosa Críost in ionad gach séadchomhartha
neamhthruaillithe ar domhan; mar aon leis na séadchomharthaí
undefiled, a chros, agus bás, agus aiséirí, agus an creideamh atá aige;
trínar mian liom, trí do chuid paidreacha, a bheith inchosanta.
22 Is maith na sagairt go deimhin; ach is fearr i bhfad an tArd-
shagart dár cuireadh Naofa na Naomh; agus atá curtha ar iontaoibh
rúin Dé amháin.
23 Is é doras an Athar é; trína Abraham, agus Isaac, agus Jacob, agus
na fáithe, dul isteach; chomh maith leis na hAspail, agus an eaglais.
24 Agus baineann na nithe seo go léir le haontacht Dé. Mar sin féin
tá roinnt sa Soiscéal. cad ann i bhfad thar aon dáileachtaí eile; eadhon,
cuma ár Slánaitheóra, an Tighearna Íosa Críost, a phaisean agus a
aiséirí.
25 Do thagair na fáithe ionnta; ach is é an soiscéal foirfeacht an
éillithe. Is maith mar sin go léir le chéile, má chreideann sibh le
carthanacht.
CAIBIDIL 3
1Anois maidir le heaglais Antioch atá sa tSiria, ós rud é go n-insítear
dom, trí bhur n-urnaí agus na putóga atá agaibh ina taobh in Íosa
Críost, go bhfuil sí faoi shíocháin; tiocfaidh sé daoibhse, mar eaglais
Dé, deacon éigin a ordú chun dul ann mar ambasadóir Dé; go ndéana
sé lúcháir orthu nuair a bhuailfidh siad le chéile, agus go
dtabharfaidh sé glóir do ainm Dé.
2 Beannaithe an duine sin in Íosa Críost, a gheofar fiú a leithéid de
mhinistreacht; agus glóireofar sibh féin freisin.
3 Anois más toil libh é, ní héidir dhaoibh é seo a dhéanamh ar son
grásta Dé; agus chuir na heaglaisí eile sa chomharsanacht iad freisin,
roinnt easpaig, roinnt sagairt agus deacons.
4 Maidir le Philo an deacon na Cilicia, fear an-fhiúntach, tá sé fós ag
freastal dom i briathar Dé: mar aon le Rheus ó Agatopolis, duine
aonair maith, a lean mé fiú ón tSiria, ní maidir lena shaol: fianaise a
thabhairt duit freisin.
5 Agus tugaim féin buíochas do Dhia ar bhur son go nglacann sibh
iad mar a ghlacfaidh an Tiarna libh. Ach dóibh siúd a thug easonóir
dóibh, go bhfaigheadh siad maithiúnas trí ghrásta Íosa Críost.
6 Cuireann carthanacht na mbráithre atá i dTróas fáilte romhat: as a
bhfuilim ag scríobh anois ó Bhurrhus, a cuireadh i dteannta Ephesus
agus Smirna i dteannta liom, ar mhaithe le meas.
7 Go dtuga ár dTiarna Íosa Críost onóir dóibh; ina bhfuil súil acu, i
flesh, agus anam, agus spiorad; i gcreideamh, i ngrá, in aontacht.
Slán i gCríost Íosa ár ndóchas coiteann.