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 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 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 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 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.
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.
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 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 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 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 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.
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 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 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 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 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
Setswana Soul Winning Gospel Presentation - Only JESUS CHRIST Saves.pptx
Javanese - The Epistle of Ignatius to the Philadelphians.pdf
1. Layang Ignatius
marang wong Filadelfia
BAB 1
1 Ignatius, kang uga disebut Teoforus, marang pasamuwaning Allah
Sang Rama lan Gusti kita Yesus Kristus, kang ana ing Filadelfia ing Asia;
kang wis oleh sih-rahmat, kang tetep ana ing karsane Gusti Allah, lan ing
salawas-lawase bungah-bungah marga saka kasangsarane Gusti kita, lan
kaleksanan ing kabeh sih-rahmat marga saka wunguné: Kang uga
dakkirim ing getihé Yésus Kristus, kang langgeng lan tanpa cacad.
bungah; luwih-luwih yen padha manunggal karo uskup, lan presbyter
sing karo wong, lan deacons diangkat miturut pikirane Gusti Yesus
Kristus; kang wus katetepake miturut karsane dhewe, kanthi teguh marga
saka Roh Suci.
2 Uskup iki sing dakkenal, aku nampani leladi gedhe ing antaramu, dudu
saka awake dhewe, ora saka manungsa, utawa saka kamulyan sing tanpa
guna. nanging marga saka katresnané Gusti Allah Sang Rama lan Gusti
kita Yésus Kristus.
3 Sapa sing dakkagumi; kang kanthi meneng iku bisa nindakake luwih
akeh tinimbang wong liya kanthi omongan tanpa guna. Awit
Panjenengane iku mapan ing dhawuh-dhawuh, kaya clempung ing
gatrane.
4 Mulané jiwaku nganggep yèn dhèwèké seneng banget marang Gusti
Allah, ngerti yèn dhèwèké bakal ngetokaké kabecikan lan sampurna;
kebak katentreman, bebas saka hawa nafsu, lan miturut kabeh moderat
Gusti Allah sing urip.
5 Mulané padha dadi anaking pepadhang lan kayektèn; ngungsia divisi
lan piwulang palsu; Nanging ing ngendi papan pangonmu, padha
ngetutna kaya wedhus.
6 Awit akèh asu ajag sing kaya-kaya pretyaya karo kesenengan palsu,
ndadèkaké tawanan wong-wong sing mlaku ing dalané Gusti Allah;
nanging ing karukunan padha ora bakal nemokake panggonan.
7 Mulané padha nyingkirana tanduran-tanduran kang ora diolah déning
Yésus; amarga kuwi dudu kebone Sang Rama. Aku ora nemu pasulayan
ing antaramu, nanging kabeh kasucian.
8 Awit kabèh wong sing asalé saka Gusti Allah lan Gusti Yésus Kristus,
uga padha karo uskupé. Lan kabeh sing bakal mratobat bali menyang
manunggaling pasamuwan, malah iki uga bakal dadi abdiné Gusti Allah,
supaya padha bisa urip miturut Gusti Yesus.
9 Para sedulur, aja pada ngapusi. Yèn ana wong kang ngetutaké
pasamuwan kang ngrusak pasamuwan, iku ora bakal tampa warisan
Kratoné Allah. Manawa ana wong kang manut panemu liya, iku ora
manut kareping Sang Kristus.
10 Mulané, kowé kudu ngupaya kanggo ngrasakaké ékaristi suci sing
padha.
11 Awit mung ana siji dagingé Gusti kita Yésus Kristus; lan siji tuwung
ing manunggaling rahé; siji misbyah;
12 Kayadene ana uskup siji, bebarengan karo para leluhure, lan para
diakoni, kanca-kancaku, supaya apa wae sing kok lakoni, kudu
ditindakake miturut karsane Gusti Allah.
BAB 2
1 Para Sadulurku, katresnanku marang kowé saya tambah gedhé; lan
duwe kabungahan gedhe ing sampeyan, aku nyoba kanggo nglindhungi
sampeyan saka bebaya; utawa luwih dudu aku, nanging Yesus Kristus;
Aku luwih wedi karo wong-wong kuwi, merga aku isih ana ing dalan
kanggo nandhang sangsara.
2 Nanging pandongamu marang Gusti Allah bakal nggawe aku sampurna,
supaya aku bisa entuk bagean sing diwenehake dening Gusti Allah
marang aku, yaiku: Ngungsi marang Injil minangka daging Kristus; lan
marang para rasul minangka prasbiteri pasamuwan.
3 Ayo kita padha tresna marang para nabi, amarga padha uga wis nuntun
kita marang Injil lan ngarep-arep marang Kristus lan ngarep-arep marang
Panjenengane.
4 Wong-wong mau uga padha precaya marang Panjenengané, padha
kaslametaké ana ing kamanunggalané Yésus Kristus; dadi wong suci,
pantes ditresnani, lan gumun;
5 Wong-wong sing wis nampa paseksiné Gusti Yésus Kristus, lan wis
kacathet ing Injil sing dadi pangarep-arep kita.
6 Nanging manawa ana wong sing martakake angger-anggering Toret
Yahudi marang kowe, aja padha nggugu; Awit luwih becik nampa
piwulang bab Kristus saka wong sing wis tetak, katimbang wong Yahudi
sing durung tetak.
7 Nanging manawa wong siji utawa wong liya padha ora mratelakake
bab Sang Kristus Yesus, iku mung kaya tugu-tugu lan pasareyan wong
mati, kang mung ditulis jeneng-jenenge manungsa.
8 Mulané padha ngungsia pakaryan lan jiret-jireté panggedhéning jagad
iki; supaya aja nganti katindhes dening kapinterane, kowe dadi adhem
ing katresnanmu. Nanging teka kabeh bebarengan menyang panggonan
sing padha karo ati sing ora kapisah.
9 Lan aku puji marang Gusti Allahku, amarga aku nduwé ati nurani sing
apik marang kowé, lan ora ana wong siji waé ing antaramu sing bisa
ngegung-egungaké, kanthi terang-terangan utawa kanthi pribadi, yèn aku
wis ngebotaké wong mau ing akèh utawa sethithik.
10 Lan aku kepéngin marang sapa waé sing wis dakrembug, supaya aja
nganti dadi saksi.
11 Awit sanadyan ana wong kang padha nasaraké aku miturut daging,
nanging roh iku asalé saka Gusti Allah, ora kena disasaraké; awit iku
nguningani saka endi tekane lan menyang endi, lan ngukum wewadining
ati.
12 Nalika aku ana ing antaramu aku sesambat; Aku ngandika kanthi
swara sora: ngrawuhi Uskup, lan kanggo presbytery, lan diakoni.
13 Ana wong sing ngira yèn aku ngomong ngono kuwi prekara prekara-
prekara sing bakal teka ing antaramu.
14 Nanging Panjenengané iku seksi-Ku, marga saka Aku dikunjara, ora
ngerti apa-apa saka sapa waé. Nanging roh mau ngandika mengkéné: Aja
nglakoni apa-apa tanpa uskup.
15 Jagana badanmu dadi padalemané Gusti Allah: Padha tresnaa marang
persatuan; Divisi mlayu; Dadia pandherekipun Sang Kristus, kadosdene
Sang Rama.
16 Mulané aku nindakké apa sing wis tak lakoni, kaya wong sing rukun.
Amarga ing ngendi ana pasulayan lan bebendu, Gusti Allah ora manggon.
17 Nanging Gusti Allah ngapura marang sakèhé wong sing padha
mratobat, yèn padha bali marang manunggaling Kawulo lan
manunggaling Kawulo Gusti.
18 Awit aku pretyaya marang sih-rahmaté Gusti Yésus Kristus, nèk
Dèkné bakal ngluwari kowé saka sakèhé belenggu.
19 Nanging aku pitutur marang kowé, supaya kowé ora nglakoni apa-apa
saka padudon, nanging miturut piwulangé Kristus.
20 Awit aku wis krungu bab sawetara sing ngomong; kajaba aku
nemokake ditulis ing asline, aku ora bakal ngandel yen ditulis ing Injil.
Lan nalika aku ngandika, Ana tulisan; padha mangsuli apa sing ana ing
ngarepe ing salinan sing rusak.
21 Nanging kanggo aku, Yésus Kristus nggentèni sakèhé monumen sing
ora rusak ing donya; bebarengan karo tugu-tugu kang tanpa cacad, salib,
lan pati, lan patangen, lan iman kang ana dening Panjenengane; kang
dakkarepake, lumantar pandongamu, supaya kabenerake.
22 Para imam pancen becik; Nanging luwih becik Imam Agung kang wis
dipasrahake marang Kang Mahasuci; lan mung sapa kang kapasrahake
wewadining Allah.
23 Panjenengané iku lawangé Sang Rama; kang padha lumebu Abraham,
Iskak, Yakub lan sakehing nabi; uga para Rasul, lan pasamuwan.
24 Lan kabèh iki nduwèni kemanunggalan sing asalé saka Gusti Allah.
Nanging Injil wis sawetara. apa ing adoh saka kabeh dispensations liyane;
yaiku, rawuhe Juruwilujeng kita, yaiku Gusti Yesus Kristus, sengsara lan
wunguné.
25 Awit nabi-nabi sing ditresnani kuwi ngomongké marang dhèwèké;
nanging Injil iku kasampurnan kang ora rusak. Mulane kabeh padha
becik, yen sampeyan pracaya kanthi katresnan.
BAB 3
1 Saiki bab pasamuan Antiokhia ing Siria, aku wis kandha nèk srana
pandongamu lan pandongamu marang pasamuan iki ana ing Kristus
Yésus, kuwi ayem tentrem. iku bakal dadi sampeyan, minangka
pasamuwan Gusti Allah, kanggo ordinasi sawetara diakon kanggo
pindhah menyang wong-wong mau minangka duta Allah; supaya padha
bungah-bungah nalika padha kumpul lan ngluhurake asmane Gusti Allah.
2 Rahayu wong kang ana ing Gusti Yesus Kristus, kang pantes nampani
leladi kang mangkono iku; lan kowé dhéwé uga bakal kaluhuraké.
3 Nèk kowé gelem, ora mokal kowé nindakké kuwi kanggo sih-rahmaté
Gusti Allah. kayadene pasamuwan-pasamuwan ing sakiwa tengene padha
ngutus wong-wong mau, sawetara uskup, sawetara imam lan diakoni.
4 Ing bab Philo, diakoni ing Kilikia, wong sing paling pantes, dhèwèké
isih ngladèni aku nganggo pituturé Gusti Allah, bebarengan karo Rheus
saka Agatopolis, wong sing apik banget, sing ngetutké aku saka Siria, lan
ora urip. uga nekseni marang kowe.
5 Lan aku dhewe ngucap sokur marang Gusti Allah merga kowé wis
nampani wong-wong kuwi kaya sing bakal ditampa Gusti. Nanging
kanggo wong-wong sing ngremehake wong-wong mau, muga-muga
padha diapura marga saka sih-rahmate Gusti Yesus Kristus.
6 Salam marang kowé kabèh katresnané para sadulur ing Troas.
7 Muga-muga Gusti kita Yésus Kristus ngajèni wong-wong mau; kang
padha ngarep-arep, ing daging, lan nyawa, lan roh; ing iman, ing
katresnan, ing manunggal. Pamit ing Sang Kristus Yesus pangarep-arep
kita.