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.
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
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 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.
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 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.
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
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 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.
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.
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
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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
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1. Ignoto laiškas
filadelfiečiams
1 SKYRIUS
1 Ignacas, dar vadinamas Teoforu, Dievo Tėvo ir mūsų Viešpaties
Jėzaus Kristaus bažnyčiai, kuri yra Filadelfijoje Azijoje. kuris įgijo
gailestingumą, įsitvirtinęs Dievo santarvėje ir amžinai
besidžiaugiantis mūsų Viešpaties kančia ir per jo prisikėlimą
išsipildęs gailestingumu. Jį ir aš sveikinu Jėzaus Kristaus krauju,
kuris yra mūsų amžinas ir nesuteptas. džiaugsmas; ypač jei jie yra
vienybėje su vyskupu ir su juo esančiais presbiteriais, ir diakonais,
paskirtais pagal Jėzaus Kristaus mintį; kurį jis pagal savo valią
visiškai tvirtai apgyvendino savo Šventąja Dvasia:
2 Kuris vyskupas, kurį aš pažįstu, gavo tą didžiulę tarnystę tarp jūsų,
ne iš savęs, nei žmonių, nei iš tuščios šlovės. o Dievo Tėvo ir mūsų
Viešpaties Jėzaus Kristaus meile.
3 kurio nuosaikumu aš žaviuosi; kuris savo tylėjimu sugeba daugiau
nei kiti su visomis tuščiomis kalbomis. Nes jis pritaikytas įsakymams,
kaip arfa prie savo stygų.
4 Todėl mano siela mano, kad jo protas Dievo atžvilgiu yra labai
laimingas, žinodamas, kad jis vaisingas visomis dorybėmis ir tobulas.
kupinas pastovumo, be aistros ir pagal visą gyvojo Dievo
nuosaikumą.
5 Todėl kaip tampa šviesos ir tiesos vaikai; pabėgti nuo susiskaldymo
ir klaidingų doktrinų; o kur jūsų ganytojas, ten kaip avys sekite
paskui save.
6 Nes yra daug vilkų, kurie, atrodo, verti tikėjimo su klaidingu
malonumu, veda į nelaisvę tuos, kurie bėga Dievo keliu. bet sutartyje
jie neras vietos.
7 Todėl susilaikykite nuo piktų žolių, kurių Jėzus nepuošia. nes tokie
nėra Tėvo plantacija. Ne todėl, kad tarp jūsų rasčiau kokį nors
susiskaldymą, bet veikiau visokį tyrumą.
8 Nes visi, kurie yra iš Dievo ir Jėzaus Kristaus, yra su savo vyskupu.
Ir visi, kurie su atgaila grįš į bažnyčios vienybę, jie taip pat bus
Dievo tarnai, kad galėtų gyventi pagal Jėzų.
9 Neapsigaukite, broliai! Jei kas seka tą, kuris bažnyčioje daro
schizmą, jis nepaveldės Dievo karalystės. Jei kas vadovaujasi kita
nuomone, jis nesutinka su Kristaus kančia.
10 Todėl stenkitės priimti visą tą pačią šventąją Eucharistiją.
11 Juk yra tik vienas mūsų Viešpaties Jėzaus Kristaus kūnas. ir viena
taurė jo kraujo vienybėje; vienas altorius;
12 Taip pat yra vienas vyskupas, jo presbiterija ir diakonai, mano
bendratarnai, kad visa, ką darytumėte, darytumėte pagal Dievo valią.
2 SKYRIUS
1 Mano broliai, mano meilė jums daro mane dar didesnį; Aš labai
džiaugiuosi tavimi, todėl stengiuosi apsaugoti tave nuo pavojaus.
tiksliau ne aš, o Jėzus Kristus; kurio surištas aš labiau bijau, nes dar
tik pakeliui į kančią.
2 Bet jūsų malda Dievui padarys mane tobulą, kad pasiekčiau tą dalį,
kuri Dievo gailestingumo dėka man skirta: Bėgau prie Evangelijos
kaip prie Kristaus kūno; o apaštalams – kaip bažnyčios presbiterijai.
3 Mylėkime ir pranašus, nes jie mus vedė į Evangeliją, į Kristų viltį
ir Jo laukimą.
4 Juo tikėdami jie buvo išgelbėti Jėzaus Kristaus vienybėje. būdami
šventi žmonės, verti būti mylimi ir stebėtis;
5 Tie, kurie gavo liudijimą iš Jėzaus Kristaus ir yra įtraukti į mūsų
bendros vilties Evangeliją.
6 Bet jei kas skelbs jums žydų įstatymą, neklausykite jo. nes geriau
gauti Kristaus doktriną iš apipjaustytojo, nei judaizmą iš
neapipjaustytojo.
7 Bet jei vienas ar kitas nekalba apie Kristų Jėzų, man atrodo, kad jie
yra tik paminklai ir mirusiųjų kapai, ant kurių užrašyti tik žmonių
vardai.
8 Bėkite nuo šio pasaulio kunigaikščio piktų menų ir spąstų. kad
būdami engiami jo gudrumo, neatšaltumėte savo meilėje. Bet visi
susiburkite į tą pačią vietą nedaloma širdimi.
9 Ir aš laiminu savo Dievą, kad turiu gerą sąžinę jūsų atžvilgiu ir kad
niekas iš jūsų neturi kuo pasigirti nei atvirai, nei privačiai, kad aš jį
apsunkinau tiek daug, tiek mažai.
10 Visiems, su kuriais kalbėjausi, linkiu, kad tai nebūtų liudytojas
prieš juos.
11 Nors kai kurie būtų mane suklaidinę pagal kūną, dvasia, kilusi iš
Dievo, nėra apgauta. nes ji žino ir iš kur ateina, ir kur eina, ir
priekaištauja širdies paslaptis.
12 Aš verkiau, kol buvau tarp jūsų; Garsiu balsu kalbėjau: rūpinkitės
vyskupu, presbiterija ir diakonais.
13 Kai kurie manė, kad aš tai kalbėjau kaip numatęs tarp jūsų
kilsiantį susiskaldymą.
14 Bet jis yra mano liudytojas, dėl kurio aš esu surištas, kad nieko
nežinojau. Bet dvasia kalbėjo taip išmintingai: nieko nedarykite be
vyskupo.
15 Laikykite savo kūnus kaip Dievo šventyklas: mylėkite vienybę;
Bėgimo divizijos; Būkite Kristaus sekėjai, kaip jis buvo savo Tėvo.
16 Todėl aš padariau taip, kaip tapau, kaip vienybei susitaikantis
žmogus. Nes ten, kur yra susiskaldymas ir rūstybė, Dievas negyvena.
17 Bet Viešpats atleidžia visiems, kurie atgailauja, jei jie grįžta į
Dievo vienybę ir į vyskupo tarybą.
18 Aš pasitikiu Jėzaus Kristaus malone, kad Jis išvaduos jus iš visų
pančių.
19 Vis dėlto raginu jus nieko nedaryti iš ginčo, bet pagal Kristaus
nurodymą.
20 Nes aš girdėjau apie kai kuriuos, kurie sako: jei nerasiu parašyto
originaluose, netikėsiu, kad tai parašyta Evangelijoje. Ir kai aš
pasakiau: parašyta. jie atsakė, kas buvo prieš juos sugadintose
kopijose.
21 Bet man Jėzus Kristus yra vietoj visų nesugadintų paminklų
pasaulyje; kartu su tais nesuteptais paminklais, jo kryžiumi, mirtimi,
prisikėlimu ir tikėjimu, kuris yra per jį; per tavo maldas trokštu būti
išteisintas.
22 Kunigai yra geri. bet daug geresnis yra Vyriausiasis Kunigas,
kuriam buvo paskirta Šventųjų Šventoji; ir kuriam vieninteliam buvo
patikėtos Dievo paslaptys.
23 Jis yra Tėvo durys; per kurį įeina Abraomas, Izaokas, Jokūbas ir
visi pranašai. taip pat apaštalai, ir bažnyčia.
24 Ir visa tai siejasi su vienybe, kuri yra iš Dievo. Tačiau Evangelija
turi keletą. kas jame yra daug aukščiau už visas kitas dispensacijas;
būtent mūsų Gelbėtojo, Viešpaties Jėzaus Kristaus, pasirodymas, jo
kančia ir prisikėlimas.
25 Nes mylimi pranašai kalbėjo apie jį. bet Evangelija yra
negendumo tobulumas. Todėl visi kartu yra geri, jei tikite su meile.
3 SKYRIUS
1 O kalbant apie Antiochijos bažnyčią, esančią Sirijoje, man sakoma,
kad per jūsų maldas ir nuoširdumą, kurią turite į ją Jėzuje Kristuje, ji
yra ramybėje. jūs, kaip Dievo bažnyčia, turėsite įšventinti kokį nors
diakoną, kuris eitų pas juos kaip Dievo ambasadorius; kad jis
džiaugtųsi kartu su jais, kai jie susitiks, ir šlovintų Dievo vardą.
2 Palaimintas žmogus Jėzuje Kristuje, kuris bus pripažintas vertas
tokios tarnybos. ir jūs patys būsite pašlovinti.
3 Jei nori, tai nėra neįmanoma dėl Dievo malonės. kaip ir kitos
kaimyninės bažnyčios, kai kurie vyskupai, kai kurie kunigai ir
diakonai.
4 Kalbant apie Filoną, Kilikijos diakoną, verčiausią žmogų, jis vis
dar man tarnauja Dievo žodžiu, kartu su Rėjumi Agatopoliu,
išskirtiniu geru žmogumi, kuris sekė mane net iš Sirijos,
nesirūpindamas savo gyvybe. taip pat jus liudija.
5 Aš pats dėkoju Dievui už tave, kad priimi juos taip, kaip tave
priims Viešpats. Bet tiems, kurie juos paniekino, tebūna atleista
Jėzaus Kristaus malone.
6 Troadoje gyvenančių brolių meilė sveikina jus. Iš kur dabar rašau
Burrhuso, kurį kartu su manimi atsiuntė Efeso ir Smirnos gyventojai,
dėl pagarbos.
7 Tepagerbia juos mūsų Viešpats Jėzus Kristus. į kurį jie tikisi tiek
kūnu, tiek siela, tiek dvasia; tikėjime, meilėje, vienybėje.
Atsisveikink su Kristumi Jėzumi, mūsų bendra viltimi.