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.
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 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 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.
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
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
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 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 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.
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
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
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
Macedonian - The Epistle of Apostle Paul to Titus.pdf
1. Титус
ПОГЛАВЈЕ 1
1 Павле, Божји слуга и апостол на Исус Христос, според
верата на Божјите избраници и признавањето на
вистината што е по побожност;
2 Во надеж за вечен живот, кој Бог, кој не може да лаже,
го вети уште пред почетокот на светот;
3 Но, во свое време ја покажа својата реч преку
проповедање, која ми е дадена според заповедта на Бога,
нашиот Спасител;
4 На Тит, мојот син по заедничката вера: благодат, милост
и мир од Бога Отецот и Господ Исус Христос, нашиот
Спасител.
5 Заради тоа те оставив на Крит, за да го уредиш
сиромашното и да наредиш старешини во секој град, како
што те наредив.
6 Ако некој е непорочен, маж на една жена, има верни
деца кои не се обвинети за бунт или непослушен.
7 Зашто епископот мора да биде непорочен, како Божји
управител; не самоволно, не набргу лут, не даден на вино,
без напаѓач, не даден на валкана добивка;
8 Но гостољубивост, љубител на добри луѓе, трезен,
праведен, свет, умерен;
9 Држејќи се цврсто на верното слово како што е поучен,
за да може со здрава доктрина и да ги поттикне и да ги
убеди оние што не се согласуваат.
10 Зашто има многу непослушни и суетни зборувачи и
измамници, особено оние на обрезаните;
11 Чии устите мора да бидат запрени, кои уриваат цели
куќи, учејќи нешта што не треба, заради нечистотија.
12 Еден од нив, дури и свој пророк, рече: „Критјаните се
секогаш лажговци, зли ѕверови, слаби стомаци.
13 Ова сведоштво е вистинито. Затоа, укорете ги остро, за
да бидат здрави во верата;
14 Не обрнувајќи внимание на еврејските бајки и
заповедите на луѓето, кои се оддалечуваат од вистината.
15 За чистите сè е чисто, а за нечистите и неверните
ништо не е чисто; но дури и нивниот ум и совест се
извалкани.
16 Тие исповедаат дека Го познаваат Бога; но во делата
тие го негираат, бидејќи се гнасни и непослушни и за
секое добро дело непокорни.
ПОГЛАВЈЕ 2
1 Но, кажи го она што станува здрава доктрина:
2 Постарите да бидат трезвени, тешки, умерени, здрави во
верата, во љубовта, во трпеливоста.
3 И старите жени, да бидат во однесување како што им
прилега на светоста, да не се лажни обвинуваат, да не се
даваат на многу вино, да учители на добри работи;
4 За да ги научат младите жени да бидат трезни, да ги
сакаат своите мажи, да ги сакаат своите деца,
5 Да бидат разумни, чисти, чувари дома, добри, послушни
на своите мажи, за да не се хули на Божјото слово.
6 Младите мажи исто така поттикнуваат да бидат
трезвени.
7 Во сè покажувајќи се себеси образец на добри дела: во
учењето покажувајќи нераспадливост, гравитација,
искреност,
8 Звучен говор, кој не може да се осуди; за да се засрами
оној што е од спротивната страна, немајќи ништо лошо да
каже за вас.
9 Охрабрете ги слугите да им бидат послушни на
сопствените господари и да им угодат во сè; не одговара
повторно;
10 Не грабеж, туку покажувајќи сета добра верност; за да
можат во сè да го красат учењето на Бога, нашиот
Спасител.
11 Зашто благодатта Божја, која носи спасение, им се јави
на сите луѓе,
12 Учејќи не дека, негирајќи ја безбожноста и световните
похоти, треба да живееме трезвено, праведно и побожно
во овој сегашен свет;
13 Барајќи ја таа блажена надеж и славното појавување на
големиот Бог и нашиот Спасител Исус Христос;
14 Кој се даде себеси за нас, за да нè откупи од секакво
беззаконие и да очисти за себе еден посебен народ,
ревносен за добри дела.
15 Ова зборувајте, поттикнувајте и укорувајте со сета
власт. Никој нека не те презира.
ПОГЛАВЈЕ 3
1 Имајте ги на ум да бидат подложни на кнежевства и
овластувања, да ги слушаат судиите, да бидат подготвени
за секое добро дело,
2 Да не зборуваш лошо за никого, да не бидеш тепачки,
туку благ, покажувајќи секаква кротост кон сите луѓе.
3 Зашто и ние самите понекогаш бевме безумни,
непослушни, измамени, служејќи им на различни похоти
и задоволства, живеевме во злоба и завист, омразени и
мразејќи се еден со друг.
4 Но потоа се појави љубезноста и љубовта на Бога,
нашиот Спасител кон луѓето,
5 Не со делата на праведноста што ги направивме, туку
според Неговата милост нè спаси, со миење на
обновувањето и обновување на Светиот Дух;
6 Која изобилно ја пролеа врз нас преку Исус Христос,
нашиот Спасител;
7 Да се оправдаме со неговата благодат, да бидеме
наследници според надежта за вечен живот.
8 Ова е верна изрека, а тоа сакам постојано да го
потврдуваш, та оние што веруваат во Бога да внимаваат
да одржуваат добри дела. Овие работи се добри и корисни
за луѓето.
9 Но, избегнувајте глупави прашања, родословишта,
расправии и препукувања околу законот; зашто тие се
неисплатливи и суетни.
10 Човекот што е еретик по првата и втората опомена
отфрли;
11 Знаејќи дека оној што е таков, се понижува и греши, и
самиот е осуден.
12 Кога ќе ти го испратам Артема или Тихик, потруди се
да дојдеш кај мене во Никопол, зашто решив таму да
зимам.
13 Внимателно доведете ги на пат, адвокатот Зена, и
Аполос, за ништо да не им се снема.
14 А и нашите нека се научат да одржуваат добри дела за
неопходни потреби, за да не бидат бесплодни.
15 Те поздравуваат сите што се со мене. Поздравете ги
оние што нè љубат во верата. Благодатта нека биде со
сите вас. Амин. (Тоа му е напишано на Тит, ракоположен
за прв епископ на црквата на Критјаните, од Никопол
Македонски.)