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.
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.
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
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
Lower Sorbian - The Epistle of Ignatius to the Philadelphians.pdf
1. List Ignatiusa na
filedelphianer
KAPITEL 1
1 Ignacius, kótaryž se teke Theophorus pomjenjujo, na Cerkwju
Boga, nana, a našogo kněza Jezusa Kristusa, kótaraž jo we
Filadelphiji w Aziji; Zmilnosć jo dobyła, kótaraž jo w wobjadnosći
Boga źaržała a se pśecej wěcej na pasionu našogo kněza wjaseli a
pśez jogo zrowastanjenje we wšej zmilnosći dopołnjona: kótaraž jo
teke ja w kšwě Jezusa Kristusa strowiła, kenž jo našo nimjerne a
njewobglědniwe wjasele; Wósebnje gaž su z biskopom jaden, a
mjeršniki, kenž su z nim, a diakony, kótarež su pó zmysle Jezusa
Kristusa pómólone; Kenž jo pó swójskej wóli we wšej kšutosći pśez
swójogo Swětego Ducha wusměrił:
2 Kótary biskup, kótaregož znaju, jo toś ten wjeliki amt mjazy wami
dobył, nic ze sebje samego, daniž pśez luźi daniž z chwataneje sławy;
Ale pśez Bóžu lubosć, nana, a našogo Kněza Jezusa Kristusa.
3 jogo póniženje wobźiwam; Pśez swójo mjelcanje ze wšym swójim
gjardym powědanim wěcej cyniś zamóžo ako druge. Pśeto wón jo
pśikazam pśipasł, kak harfa swójim trunam.
4 togodla wažy sebje móju dušu swójo zmyslenje pśed Bogom
nejglucnjejše, dokulaž wě, až jo we wšom pócynku płodne a dopołne.
Połna wobstawnosći, licha wót rozpalonosći a pó wšej poměrje
žywego Boga.
5 wó to, kak se źiśam swětła a wěrnosći šipli; Pśed paśenjami a
wopacnymi wucbami wuběgnuś; Źo pak jo waš pastyŕ, tam slědujośo
ako wójce.
6 pśeto dajo wjele wjelkow, kenž zdaju se wěry gódnje byś, z
wopacnym spódobanim popajźonych wjasć, kenž na Bóžu drogu
běže; ganjaju; Ale w wobjadnosći njebudu žedno městno namakaś.
7 wó to se entuju wót złych zelow, kótarež Jezus njeśerpi; njeśerpi;
Pśeto take njejsu sajźenje nana. Nic, aby paśenje mjazy wami
namakał, ale kuždu družynu cystosći.
8 Wšykne, kenž su wót Boga a Jezusa Kristusa, su teke pla jich
biskupa. A wšykne, kenž se z wósenim do jadnoty cerkwje wrośiju,
teke te maju Byśnarje Boga byś, aby pó Jezusu žywe byli.
9 njedajśo se wobtužyś, bratšy! Gaž něchten tomu slěźi, kenž šima w
cerkwi gótujo, njebuźo wón Bóže kralojstwo huběraś. Gaž něchten
pó drugem měnjenju źo, tak njetrjefijo z pasionom Kristusa.
10 wó to ma to wašo procowanje byś, se na samskej swětej
eucharistiji wobźěliś.
11 pśeto dajo jano měso našogo Kněza Jezusa Kristusa; A keluch w
cełku swójeje kšwě; Hołtaŕ;
12 pśeto dajo teke biskopa ze swójim presbyteriumom a diakonami,
mójich sobujasednych, aby wy wšykno, což wy cyniśo, pó wóli Boga
cyni.
KAPITEL 2
1 Móje bratšy, kenž lubosć, kótaruž mam k wam, cyni mě wó tak
wětše; A dokulaž mam wjelike wjasele na tebje, se procujom, tebje
pśed tšachami šćitaś; Abo skerjej ja, ale Kristus Kristus; Na
kótaregož som wězana, bójm se tak wěcej, dokulaž som hyšći jano
ducy k śerpjenju.
2 Twója módlitwa pak k Bogu dej mě dopołnje cyniś, aby źěl póžył,
kenž jo mě pśez Bóžu zmilnosć pśiźělony: k ewangelijoju wuběgnuś
ako k Měsu Kristusa; A pósołam ako presbyterium cerkwje.
3 Daj nam teke profety lubowaś, dokulaž su nas teke k
ewangeliumoju a k naźeji na Kristusa wjadli a jogo wótcakowali.
4 w kótaremž su teke wěrili, až su se w nimskej Jezusowej
kśesćijańskej; wuwólnili; Wóni su byli swěte muske, kenž su byli
gódne, lubowane byś, a kótarež su se źiwali;
5 wót Jezusa Kristusa znankstwo pśiwzeli a w scenje našeje
zgromadneje naźeje su nalicone.
6 Gaž pak wam něchten žydojsku kazń prjatkujo, ga njesłucha na
njogo; Pśeto jo lěpjej, wucbu Kristusa wót jadnogo pśiwześ, kótaryž
jo pśirězany, ako njejo žydojstwo wót jadnogo, kenž njejo pśirězany.
7 gaž pak ten abo tamny wó Kristusu Jezusa njepowěda, tak zdaju se
mě jano ako pomniki a rowy wumarłych byś, na kótarychž jano
mjenja luźi pišu.
8 fliehtow něnto złe wuměłstwa a štabilne wjerchy togo swěta; Až
njeby wy w někakem casu wó jogo lisćinje pótłocyli we wašej
zmilnosći. Ale pśiźo wšykne gromaźe na městno z njeźěloneju
wutšobu.
9 a ja cesćim swójogo Boga, až mam dobru wědobnosć pśeśiwo wam
a až njejo nichten wót was zjawnje abo priwatnje sławiś mógał, až
som jomu we wjele abo mało luto było.
10 a ja žycym wšyknym, z kótarymiž som powědał, až njebuźo k
znankoju pśeśiwo njej.
11 pśeto gaby mě teke někotare za měsom zamólili, ga se duch, kenž
jo wót Boga, nic zamólił; Pśeto wóna wě, wótkul pśiźo a źo źo, a tajo
pótajmstwa wutšoby.
12 ja som płakał, ako som mjazy wami był. Som powědał z głosnym
głosom: Starajśo se wó biskopa, presbyterium a diakony.
13 něnto su někotare wěrili, som to gronił, aby rozšćěpjenje doprědka
wzeł, kótarež dejało mjazy wami pśiś.
14 wón pak jo mój cajk, togodla som w putach, kótarež njejsom wót
žednogo cłowjeka znał. Ale duch jo powědał a na tu wašnju powědał:
Njecyń nic bźez biskopa.
15 wobchowajśo swóje śěła ako templ Boga: Lubujo jadnotu;
Wuběgaj pśed diwiziju; Buźćo naslědnika Kristusa, ako jo to wót
swójogo nana był.
16 som pótakem cynił, ako jo se mě to cyniło, ako jo cłowjek, kenž
jo k jadnośe zestajany. Pśeto źož jo rozšćěpjenje a gniw, tam Bog
njebydli.
17 Kněz pak wšyknym rozdawa, pokutu cyniś, gaž se wrośiju k
jadnośe Bóžeje a k raźe biskopa.
18 pśeto wěrim na gnadu Jezusa Kristusa, až was ze wšych putow
wulichujo.
19 weto se wam dopomognu, nic z zwady cyniś, ale pó pśikazu
Kristusa.
20 pśeto som słyšał wó někotarych słyšał, kótarež gronje: Gaž
njamam to w originalach napisane, njebudu wěriś, až stoj w
ewangeliumje. A ako som gronił: To stoj napisane; Wóni su
wótegronili, což jo w jich pśesłabjańskich wótpisach pśed nimi lažało.
21 za mnjo pak jo Jezus Kristus město wšych njezawězobnych
pomnikow swěta; Gromaźe z toś tymi njewobkšuśonymi pomnikami,
jogo kśicu a jogo smjerśu a jogo zrowastanjenjom a wěru, kótaraž jo
wót njogo; Pśez waše módlitwy wopšawnjone byś.
22 duchownych jo napšawdu derje; Ale wjele lěpjej jo wusoki
nejžwětšy, kótaremuž jo to nejswětlejše dowěrjone; A ten sam z
pótajmstwami Boga bogaběrany jo.
23 Wón jo źurja nana; Pśez co Abraham a Isaak a Jakub a wšykne
profety zastupuju; Rowno tak ako pósoły a cerkwja.
24 a wšo to słužy jadnoty, kótaraž jo wót Boga. Ewangelium pak
někotare ma. Což w njej daloko pśez wšykne druge dispensacije
pśesegujo; Rozmjej zjaw našogo humóžnika, Kněza Jezusa Kristusa,
jogo śerpjenja a jogo zrowastanjenje.
25 pśeto lubowane profety su na njogo pówołali; Ale ewangelium jo
dopołnosć njezawěznosći. Togodla su wšykne gromaźe dobre, gaž z
lubosću wěriśo.
KAPITEL 3
1 Co něnto gmejna Antiochije w Syriskej nastupa, tak se mě groni, až
jo wóna pśez waše módlitwy a pastwu, kótaruž maśo w Jezusu
Kristusu k njej, w měrje jo; Buźo wam ako cerkwja Bóža cerkwja
staś, diakona ordiněrowaś, kótaryž ako pósłany Bóžy k nim tam źo;
Aby se z nimi wjaselim, gaž se zejšli, a Bóže mě su zgrabali.
2 Wugóni jo muski w Jezusu Kristusu, kótaryž buźo takego słužba
gódnje wobsejźaś; A teke wy samej buźotej zblědnjonej.
3 gaž pak sy dla, njejo śi njemóžne, to na Bóžu gnadu cyniś; Ako
teke te druge susedne cerkwje su ju pósłali, někotare biskupy,
někotare mjeršniki a diakony.
4 Což Filo, diakona Kilikiena, nastupa, tak słužy mě pśecej hyšći w
słowje Boga, gromaźe z Rheusom wót Agathopolisa, wósebnje
dobrego cłowjeka, kenž jo mě samo ze Syriskeje slědował, bźez togo
až by na jogo žywjenje źiwał.
5 a ja sam źěkujom se Bogu za was, až je pśiwzejośo, kak buźo Kněz
was pśiwześ. Ale tym, kenž su wuběgnuli, daś se pśez gnadu Jezusa
Kristusa pósćijo.
6 Zmilnosć bratšow, kótarež su w Troasu, strowi was, wótkulž něnto
teke wót Burrhusa pišom, kótaryž jo se wót Efusow a Smyrna wó
cesćowanju dla ze mnu pósłał.
7 našogo kněza Jezusa Kristusa cesći jich; Na kótaregož se naźejaju,
w měsu ako teke w dušy a duchu; We wěrje, w lubosći, w jadnośe.
Buź žywy w Kristusu Jezusa, našej zgromadnej naźeji.