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 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 Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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.
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 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 Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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.
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 Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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.
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
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The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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.
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
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Lingala - The Epistle of Ignatius to the Philadelphians.pdf
1. Mokanda ya Ignace
epai ya bato ya
Philadelphie
MOKAPO YA 1
1 Ignace, oyo abengami lisusu Teoforo, epai ya eklezia ya Nzambe Tata,
mpe Nkolo wa biso Yesu Klisto, oyo ezali na Filadelfia na Asie; oyo
azwi ngolu, kokangama na boyokani ya Nzambe, mpe kosepela ntango
nyonso na mpasi ya Nkolo na biso, mpe kokokisama na ngolu nyonso na
nzela ya lisekwa na ye: Ye mpe nazali kopesa mbote na makila ya Yesu
Klisto, oyo azali na biso ya seko mpe ya mbindo te esengo; mingimingi
soki bazali na bomoko elongo na episkopo, mpe bapresbytɛrɛ oyo bazali
elongo na ye, mpe badiakono baponami engebene na makanisi ma Yesu
Klisto; ye asili kofandisa ye na bolingi na ye moko na bokasi nyonso na
nzela ya Molimo Mosantu na ye.
2 Episikopo oyo nayebi azwaki mosala monene wana o ntei ya bino, na
yemei te, to na bato te, to na nkembo ya mpamba te; kasi na bolingo ya
Nzambe Tata, mpe ya Nkolo na biso Yesu Klisto.
3 Oyo nasepelaka na bokatikati na ye; oyo na kimia na ye azali na
makoki ya kosala mingi koleka basusu na maloba na bango nyonso ya
mpamba. Mpo abongi na mitindo, lokola nzɛnzɛ na bansinga na yango.
4 Yango wana molimo mwa ngai mozali kopesa motuya na makanisi ma
ye epai ya Nzambe esengo mingi koleka, koyebaka ete ezali kobota
mbuma na bizaleli malamu nyonso, mpe ya kokoka; etondi na ntango
nyonso, kozanga mposa makasi, mpe engebene na bokatikati nyonso ya
Nzambe ya bomoi.
5 Yango wana lokola ekomi bana ya pole mpe ya bosolo; kokima
bokabwani mpe mateya ya lokuta; kasi epai mobateli na bino azali, kuna,
lokola bampate, bolandaka.
6 Mpo ezali na bambwa ya zamba mingi oyo bamonani ete babongi
kondimama na esengo ya lokuta bakambaka baoyo bazali kopota mbangu
na nzela ya Nzambe; kasi na boyokani bakozwa esika te.
7 Na yango, bóboya matiti mabe oyo Yesu alataka te; mpo ete ya boye
ezali te elanga ya Tata. Ezali te ete namoni bokabwani kati na bino, kasi
nde bopeto ya ndenge nyonso.
8 Pamba té baoyo bazali bato ya Nzambe pe ya Yesu Klisto, bazali pe
elongo na episkopo na bango. Mpe mingi lokola bakozonga elongo na
boyamboli o kati ya bomoko bwa eklezia, kutu baye bakozala mpe basali
ba Nzambe, ete bakoka kozala na bomoi engebene na Yesu.
9 Bokosama te, bandeko; soki moto alandi ye oyo azali kosala
bokabwani na lingomba, akozwa bokonzi ya Nzambe te. Soki moto
moko azali kotambola nsima ya likanisi mosusu, andimi mpasi ya Klisto
te.
“
11 Pamba té ezali bobele mosuni ya Nkolo na biso Yesu Klisto; mpe
kɔpɔ moko na bomoko ya makila na ye; etumbelo moko;
12 Lokola mpe ezali na episkopo moko, elongo na bakambi na ye, mpe
badiakono baninga na ngai basali.
MOKAPO YA 2
1 Bandeko na ngai, bolingo oyo nazali na yango epai na bino ezali
kokómisa ngai monene koleka; mpe nazali na esengo monene kati na
bino, nazali kosala makasi mpo na kobatela bino na likama; to koloba
malamu ngai te, kasi Yesu Klisto; oyo nazali kokangama na kati na ye
nazali kobanga mingi, lokola nazali naino kaka na nzela ya mpasi.
2 Kasi libondeli na bino epai ya Nzambe ekokómisa ngai moto ya
kokoka, + ete nakoka kozwa eteni wana, oyo na motema mawa ya
Nzambe epesi ngai: Kokima na Nsango Elamu lokola na mosuni ya
Klisto; mpe na Bantoma lokola na ntina ya presbytérie ya lingomba.
3 Tólinga mpe basakoli, mpamba te bamemi biso na Nsango Elamu, mpe
na elikya na Klisto mpe tózela ye.
4 Kati na ye mpe bandimaki babikisamaki na bomoko ya Yesu Klisto;
kozalaka bato basantu, babongi mpo na kolingama, mpe bazalaki na
bango na kokamwa;
5 Baoyo bazwi litatoli epai ya Yesu Klisto, mpe batángami na Nsango
Malamu ya elikya na biso.
6 Kasi soki moto moko akosakola Mibeko ya Bayuda epai na bino,
bóyoka ye te; mpo ezali malamu kozwa mateya ya Klisto epai ya moto
oyo akatamaki ngenga, koleka Lingomba ya Bayuda epai ya moto oyo
akatamaki ngenga te.
7 Kasi soko moko, to mosusu, alobi te na ntina ya Klisto Yesu, bamonani
epai na ngai bobele lokola makundoli mpe malita ya bakufi, likolo lya
yango ekomami bobele bankombo ya bato.
+ 8 Bongo bokima mayele mabe mpe mitambo ya mokonzi ya mokili
oyo; noki te, na ntango moko boye, bonyokwami na mayele mabe na ye,
bokóma malili na bolingo na bino. Kasi boya elongo na esika moko na
motema oyo ekabwani te.
9 Mpe napambolaka Nzambe wa ngai ete nazali na lisosoli malamu epai
ya bino, mpe ete moto moko te kati na bino azali na oyo ya komikumisa
ezala polele to na nkuku, ete nazalaki bozito epai ya ye na mingi to moke.
10 Mpe nalingi epai ya bango banso kati na bango nasololaki, ete ekoka
kobalukela motatoli moko te mpo na bango.
11 Mpo ata bamosusu balingaki kokosa ngai engebene na mosuni,
nzokande elimo, lokola euti na Nzambe, akosami te; mpo eyebi esika
ewuti mpe wapi ekendaka, mpe epamelaka basekele ya motema.
12 Nagangaki ntango nazalaki kati na bino; Nalobaki na mongongo
makasi: bokende na episkopo, mpe na presbytérie, mpe na badiakono.
13 Nzokande bamosusu bakanisaki ete nalobaki boye lokola namoni
liboso bokabwani boye bokoya kati na bino.
14 Kasi ye azali motatoli na ngai oyo nazali na bokangami mpo na ye, ete
nayebaki eloko moko te epai ya moto moko te. Kasi molimo alobaki,
koloba na boye: Bosala eloko te soki episkopo ezali te.
15 Bobatela nzoto na bino lokola batempelo ya Nzambe: Bolinga
bomoko; Ba divisions ya kokima; Bozala balandi ya Klisto, lokola
azalaki ya Tata na ye.
16 Na yango, nasalaki ndenge ekómaki ngai, lokola moto oyo
abongisami mpo na bomoko. Mpo esika bokabwani mpe nkanda ezali,
Nzambe afandaka te.
17 Kasi Nkolo alimbisi bango banso bayamboli, soko bazongi na
bomoko bwa Nzambe, mpe na likita lya episikopo.
18 Pamba té, nazali na elikya na ngolu ya Yesu Klisto ete akosikola bino
na bokangami nyonso.
19 Nzokande nazali kolendisa bino ete bósala eloko moko te mpo na
kowelana, kasi na kolanda malako ya Klisto.
20 Pamba té nayoki basusu balobi; longola se soki namoni yango
ekomami na makomi ya ebandeli, nakondima te ete ekomami na Nsango
Elamu. Mpe ntango nalobaki: Ekomami; bayanolaki na oyo ezalaki
liboso na bango na bakopi na bango oyo ebebaki.
21 Kasi mpo na ngai Yesu Klisto azali na esika ya bamonima nyonso oyo
ebebi te na mokili; elongo elongo na bamonima wana ya mbindo te,
ekulusu na ye, mpe liwa, mpe lisekwa, mpe bondimi oyo ezali na nzela
na ye; na yango nazali na mposa, na nzela ya mabondeli na bino,
kolomisama.
22 Banganga-nzambe bazali mpenza malamu; kasi aleki mingi koleka
nganga-nzambe Monene oyo Mosantu ya Bisika ya Bosantu epesameli ye;
mpe oyo kaka ye moko apesameli basekele ya Nzambe.
23 Ye azali ekuke ya Tata; na nzela na yango Abalayama, Yisaka,
Yakobo, mpe basakoli nyonso bakoti; lokola mpe Bapostolo, mpe
lingomba.
24 Mpe makambo maye manso mazali kokende na bomoko boye bozali
bwa Nzambe. Nzokande Nsango Malamu ezali na mwa ndambo. nini kati
na yango mosika koleka bileko mosusu nyonso; elingi koloba, komonana
ya Mobikisi na biso, Nkolo Yesu Klisto, mpasi mpe lisekwa na ye.
25 Mpo basakoli ya bolingo balobelaki ye; kasi nsango malamu ezali
bobongi nie ya kozanga kobeba. Bongo nyonso elongo ezali malamu,
soki bondimi na bolingo.
MOKAPO YA 3
1 Nzokande, mpo na eklezia ya Antiokia oyo ezali na Siri, lokola
bayebisaki ngai ete na nzela ya mabondeli na bino mpe na misɔpɔ oyo
bozali na yango epai ya Yesu Klisto, ezali na kimia; ekokoma yo, lokola
eklezia ya Nzambe, kotiya diakono moko mpo na kokende epai na bango
kuna lokola ntoma ya Nzambe; ete akosepela elongo na bango ntango
bakokutana elongo, mpe akokumisa nkombo ya Nzambe.
2 Epambolama moto wana na kati ya Yesu Klisto, oyo akozwama abongi
na mosala ya boye; mpe binomei mpe bokokumisama.
3 Sikawa soki bolingi, ekoki kosalema te mpo na bino kosala boye mpo
ya ngolu ya Nzambe; lokola mpe mangomba mosusu ya pembeni etindi
bango, baepiskopo mosusu, banganga-nzambe mosusu mpe badiakono.
4 Mpo na oyo etali Philo diakono ya Cilicia, moto oyo abongi mpenza,
azali naino kosalela ngai na liloba ya Nzambe: elongo na Rheus ya
Agathopole, moto malamu moko, oyo alandi ngai ata uta na Siri, na ntina
na bomoi na ye te: Oyo mpe bótatola epai ya bino.
5 Mpe ngai moko napesaka matondi na Nzambe mpo na bino ete
boyambi bango lokola Nkolo akoyamba bino. Kasi mpo na baoyo
bakitisaki bango lokumu, tika ete bálimbisama na nzela ya ngolu ya Yesu
Klisto.
+ 6 Bolingo ya bandeko oyo bazali na Troas ezali kopesa bino mbote: +
epai kuna nazali mpe kokoma na mokanda ya Burrhus, oyo batindaki
elongo na ngai na bato ya Efese mpe ya Simirne, mpo na limemya.
7 Nkolo na biso Yesu Klisto akumisa bango; oyo bazali kolikya epai na
ye, na mosuni, na molimo, mpe na molimo; na kondima, na bolingo, na
bomoko. Adieu na Christ Jesus elikia na biso ya commun.