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 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 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
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
Basque Soul Winning Gospel Presentation - Only JESUS CHRIST Saves with audio....
Luganda - The Epistle of Ignatius to the Philadelphians.pdf
1. Ebbaluwa ya Ignatius
eri Abafirilafiya
ESSUULA 1
1 Ignatiyo, era ayitibwa Tewofolo, eri ekkanisa ya Katonda Kitaffe, ne
Mukama waffe Yesu Kristo, eri mu Filadelufiya mu Asiya; eyafuna
okusaasira, nga yeenyweredde mu kukkaanya kwa Katonda,
n'okusanyuka emirembe gyonna olw'okubonaabona kwa Mukama waffe,
n'okutuukirizibwa mu kusaasira kwonna olw'okuzuukira kwe: Era oyo
mmulamusa mu musaayi gwa Yesu Kristo, gwe guli emirembe
n'emirembe gyaffe era atalina kamogo essanyu; naddala bwe baba nga
bali bumu n’omulabirizi, n’abasumba abali naye, n’abadyankoni
abaalondebwa okusinziira ku ndowooza ya Yesu Kristo; gwe yasenza
ng’ayagala ye mu bunywevu bwonna olw’Omwoyo we Omutukuvu.
2 Omulabirizi oyo gwe mmanyi eyafuna obuweereza obwo obunene mu
mmwe, si ku ye, newakubadde mu bantu, newakubadde olw'ekitiibwa
ekitaliimu; naye lwa kwagala kwa Katonda Kitaffe ne Mukama waffe
Yesu Kristo.
3 Obutebenkevu bwe nneegomba; oyo olw’okusirika kwe asobola
okukola ekisinga abalala n’emboozi zaabwe zonna ezitaliimu nsa.
Kubanga atuukira ddala ku biragiro, ng’ennanga bw’atuukana n’enkoba
zaayo.
4 Era emmeeme yange kyeyava etwala endowooza ye eri Katonda nga
essanyu nnyo, ng’emanyi nti ebala mu mpisa zonna, era etuukiridde;
ejjudde obutakyukakyuka, nga temuli kwegomba, era okusinziira ku
butebenkevu bwonna obwa Katonda omulamu.
5 Kale nga bwe kituukira abaana ab'omusana n'ab'amazima; badduke
enjawukana n’enjigiriza ez’obulimba; naye omusumba wammwe gy'ali,
mmwe mugoberera ng'endiga.
6 ( B ) Kubanga emisege mingi egirabika ng’egisaanidde okukkirizibwa
n’okusanyuka okw’obulimba, gitwala abo abadduka mu kkubo lya
Katonda mu buwambe; naye mu kukkaanya tebalisanga kifo.
7 ( B ) Noolwekyo mwewale ebimera ebibi Yesu by’atayambala;
kubanga ebyo si bye bisimba bya Kitaffe. Si nti nfunye enjawukana
yonna mu mmwe, wabula obulongoofu obwa buli ngeri.
8 ( B ) Kubanga bonna abava ewa Katonda ne Yesu Kristo, nabo bali
wamu n’omulabirizi waabwe. Era bonna abanadda n’okwenenya mu
bumu bw’ekkanisa, nabo nabo baliba baddu ba Katonda, balyoke babeere
balamu nga Yesu bw’ali.
9 Abooluganda temulimbibwalimbibwa; omuntu yenna bw'agoberera oyo
akola enjawukana mu kkanisa, tasikira bwakabaka bwa Katonda.
Omuntu yenna bw’atambula ng’agoberera endowooza endala yonna,
takkiriziganya na kubonaabona kwa Kristo.
10 ( B ) Noolwekyo mufube nnyo okulya Ukaristia entukuvu emu.
11 Kubanga omubiri gwa Mukama waffe Yesu Kristo guli gumu;
n'ekikompe kimu mu bumu bw'omusaayi gwe; ekyoto kimu;
12 Nga n'omulabirizi omu, wamu n'abasumba be, n'abadyankoni
baweereza bannange: bwe mutyo buli kye mukola, mukikole nga
Katonda bw'ayagala.
ESSUULA 2
1 Baganda bange, okwagala kwe nnina gye muli, kweyongera okunfuula
omunene; era nga nnina essanyu lingi mu ggwe, nfuba okukukuuma
okuva mu kabi; oba okusingawo si nze, wabula Yesu Kristo; nga
nsibiddwa mu ye nnyongera okutya, nga nkyali mu kkubo lyokka
erigenda mu kubonaabona.
2 Naye okusaba kwo eri Katonda kujja kunfuula omutuukirivu, ndyoke
ntuuke ku mugabo ogwo, ogwaweebwa olw'okusaasira kwa Katonda:
Nga nddukira mu Njiri ng'omubiri gwa Kristo; n’eri Abatume nga bwe
kiri ku busumba bw’ekkanisa.
3 Era twagala bannabbi, kubanga nabo batutuusa eri Enjiri, n'okusuubira
mu Kristo, n'okumusuubira.
4 ( B ) Abakkiriza ne balokoka mu bumu bwa Yesu Kristo; nga bwe baali
abantu abatukuvu, abasaanira okwagalibwa, era abalina mu kwewuunya;
5 ( B ) Abaaweebwa obujulirwa okuva eri Yesu Kristo, ne babalibwa mu
Njiri ey’essuubi lyaffe.
6 Naye omuntu yenna bw'ababuulira amateeka g'Ekiyudaaya,
temumuwuliriza; kubanga kirungi okuweebwa enjigiriza ya Kristo okuva
eri oyo eyakomolebwa, okusinga eddiini y'Ekiyudaaya okuva eri oyo
atakomolebwa.
7 Naye omu, oba omulala, bwe batayogera ku Kristo Yesu, balabika gye
ndi ng’ebijjukizo n’amalaalo g’abafu, ku byo kwe kuwandiikiddwa
amannya g’abantu gokka.
8 Kale mudduke emikono emibi n'emitego gy'omulangira w'ensi eno;
muleme okunyigirizibwa olw'obukuusa bwe muleme okunnyogoga mu
kwagala kwammwe. Naye mujje mwenna mu kifo kimu n’omutima
ogutagabanyizibwamu.
9 Era neebaza Katonda wange olw’okuba nnina omuntu ow’omunda
omulungi gye muli, era nga tewali muntu yenna mu mmwe alina
ky’ayinza okwenyumirizaamu mu lwatu oba mu kyama, nti
mmuzitoowerera mu bingi oba ebitono.
10 Era njagaliza bonna be nnayogeddeko, kireme kukyukira mujulirwa
waabwe.
11 ( B ) Kubanga newakubadde ng’abamu bandyagadde okunlimbalimba
ng’omubiri bwe gwali, naye omwoyo, olw’okuba guva eri Katonda,
tegulimbibwa; kubanga kimanyi gye kiva ne gye kigenda, era kinenya
ebyama by’omutima.
12 Nakaaba nga ndi mu mmwe; Nayogera mu ddoboozi ery’omwanguka:
genda eri omulabirizi, ne mu presbytery, ne eri abadyankoni.
13 ( B ) Abamu ne balowooza nti ekyo nnakyogedde ng’erabye
enjawukana eyali egenda okujja mu mmwe.
14 ( B ) Naye ye mujulirwa wange gwe nsibiddwa nga sirina kye mmanyi
ku muntu yenna. Naye omwoyo ne gugamba nti: Temukola kintu kyonna
awatali mulabirizi;
15 Mukuume emibiri gyammwe nga yeekaalu za Katonda: Mwagale
obumu; Ebibinja by’okudduka; Mubeere abagoberezi ba Kristo, nga bwe
yali aba Kitaawe.
16 ( B ) Kale ne nkola nga bwe nnatuuka, ng’omuntu eyategekebwa
obumu. Kubanga awali enjawukana n'obusungu, Katonda tabeera.
17 Naye Mukama asonyiwa bonna abenenya, bwe badda mu bumu bwa
Katonda, ne mu lukiiko lw’omulabirizi.
18 ( B ) Kubanga neesiga ekisa kya Yesu Kristo nti ajja kubasumulula
okuva mu busibe bwonna.
19 ( B ) Naye mbakubiriza muleme kukola kintu kyonna olw’okuyomba,
wabula ng’okuyigiriza kwa Kristo bwe kuli.
20 Kubanga mpulidde abamu abagamba nti; okuggyako nga nkisanga
nga kiwandiikiddwa mu bitabo ebisookerwako, sijja kukkiriza nti
kyawandiikibwa mu Njiri. Era bwe nnagamba nti Kyawandiikibwa;
baddamu ebyali mu maaso gaabwe mu kkopi zaabwe ezaali ziyonoonese.
21 Naye gyendi Yesu Kristo ali mu kifo ky’ebijjukizo byonna ebitavunze
mu nsi; awamu n’ebijjukizo ebyo ebitali birongoofu, omusaalaba gwe,
n’okufa kwe, n’okuzuukira, n’okukkiriza okuli ku ye; kye njagala,
okuyita mu kusaba kwo, okuweebwa obutuukirivu.
22 Mazima bakabona balungi; naye asinga nnyo Kabona Asinga
Obutukuvu eyakwasibwa Obutukuvu; era oyo yekka eyakwasiddwa
ebyama bya Katonda.
23 Ye mulyango gwa Kitaffe; Ibulayimu ne Isaaka ne Yakobo ne
bannabbi bonna mwe bayingira; nga kwotadde n’Abatume, n’ekkanisa.
24 Ebyo byonna bigenderera obumu obuva eri Katonda. Naye Enjiri
erina ebimu. kiki mu kyo okusinga ennyo ebiseera ebirala byonna; kwe
kugamba, okulabika kw’Omulokozi waffe, Mukama waffe Yesu Kristo,
okubonaabona kwe n’okuzuukira kwe.
25 ( B ) Kubanga bannabbi abaagalwa baamujuliza; naye enjiri kwe
kutuukirizibwa okw’obutavunda. Kale byonna awamu birungi, bwe
mukkiriza n'okwagala.
ESSUULA 3
1 ( B ) Ate ku bikwata ku kkanisa y’e Antiyokiya eri mu Busuuli, bwe
nnategeezebwa nti olw’okusaba kwammwe n’ebyenda bye mulina gye
muli mu Yesu Kristo, kiri mu mirembe; kijja kufuuka ggwe, ng’ekkanisa
ya Katonda, okuteekawo omudyankoni omu okugenda gye bali eyo
ng’omubaka wa Katonda; alyoke asanyukire wamu nabo bwe
banaakuŋŋaanira wamu, n'okugulumiza erinnya lya Katonda.
2 Atenderezebwe omusajja oyo mu Yesu Kristo, alisangiddwa
ng'agwanidde okuweereza ng'okwo; nammwe nammwe
muligulumizibwa.
3 ( B ) Kaakano bwe muba nga mwetegefu, tekisoboka kukikola
olw’ekisa kya Katonda; nga n’amakanisa amalala agaliraanyewo bwe
gabatumye, abamu abalabirizi, abamu bafaaza n’abadyankoni.
4 Ku bikwata ku Filo omudyankoni w'e Kilikiya, omusajja asaanira
ennyo, akyampeereza mu kigambo kya Katonda: awamu ne Rewu ow'e
Agatopoli, omuntu omulungi omu, eyangoberera n'okuva e Busuuli, nga
tafaayo ku bulamu bwe: Bano era muwe obujulirwa gye muli.
5 Nange kennyini neebaza Katonda ku lwammwe olw’okubasembeza
nga Mukama bw’anaabasembeza. Naye abo abaabaswaza, basonyiyibwa
olw'ekisa kya Yesu Kristo.
6 Okwagala kw'ab'oluganda abali e Tulowa kubalamusizza: era gye nva
kaakano mpandiika Bululu, eyatundikibwa wamu nange ab'e Efeso ne
Sumurna, olw'okussa ekitiibwa.
7 Mukama waffe Yesu Kristo abawe ekitiibwa; gwe basuubira mu mubiri
ne mu mwoyo ne mu mwoyo; mu kukkiriza, mu kwagala, mu bumu.
Musiibule mu Kristo Yesu essuubi lyaffe erya wamu.