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 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.
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 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 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.
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.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
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.
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 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 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.
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.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
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
Dan il-qari jintuza biss jekk il-hadd ta' l-epifanija jkun is-6 ta' jannar u allura mhuwhiex se jkun DAN il-qari li jinqara fil-knisja. Hemm qari iehor.
We are One Body! - 3rd Sunday in Ordinary Time (Year C)ruth (Malta)
Lord Jesus we are all your children and You love us all. But some of us are far and no longer come to listen to Your Word, nor do they receive the Sacraments. Take their fears, open their ears and give sight to their eyes. Show them Jesus how much You love them! Help them to approach You and fill them your joy and peace. Amen.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
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.
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Similar to Maltese - The Epistle of Ignatius to the Philadelphians.pdf
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
Dan il-qari jintuza biss jekk il-hadd ta' l-epifanija jkun is-6 ta' jannar u allura mhuwhiex se jkun DAN il-qari li jinqara fil-knisja. Hemm qari iehor.
We are One Body! - 3rd Sunday in Ordinary Time (Year C)ruth (Malta)
Lord Jesus we are all your children and You love us all. But some of us are far and no longer come to listen to Your Word, nor do they receive the Sacraments. Take their fears, open their ears and give sight to their eyes. Show them Jesus how much You love them! Help them to approach You and fill them your joy and peace. Amen.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
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
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Maltese - The Epistle of Ignatius to the Philadelphians.pdf
1. L-Ittra ta’ Injazju lil
Philadelphians
KAPITOLU 1
1 Injazju, li jissejjaħ ukoll Theophorus, lill-knisja ta’ Alla l-Missier,
u Sidna Ġesù Kristu, li tinsab f’Philadelphia fl-Asja; li kiseb il-
ħniena, imwaħħal fil-konkorda ta’ Alla, u jifraħ dejjem fil-passjoni ta’
Sidna, u mwettaq fil-ħniena kollha permezz tal-qawmien tiegħu: Lilu
wkoll insellem fid-demm ta’ Ġesù Kristu, li hu ta’ dejjem u bla
tniġġis tagħna ferħ; speċjalment jekk ikunu f’għaqda mal-isqof, u l-
presbiteri li huma miegħu, u d-djakni maħtura skond il-moħħ ta’
Ġesù Kristu; li hu stabbilixxa skond ir-rieda tiegħu fis-sod kollu bl-
Ispirtu s-Santu tiegħu:
2 Liema isqof naf li kiseb dak il-ministeru kbir fostkom, mhux minnu
nnifsu, la mill-bnedmin, u lanqas minn glorja għalxejn; imma bl-
imħabba ta’ Alla l-Missier, u ta’ Sidna Ġesù Kristu.
3 Li l-moderazzjoni tiegħu nammira; li bis-silenzju tiegħu kapaċi
jagħmel aktar minn ħaddieħor bit-taħdita valjana kollha tagħhom.
Għax hu mwaħħal mal-kmandi, bħall-arpa mal-kordi tagħha.
4 Għalhekk ruħi tistma l-moħħ tiegħu lejn Alla l-aktar ferħan, billi
naf li huwa produttiv fil-virtù kollha, u perfett; mimli kostanti, ħieles
mill-passjoni, u skond il-moderazzjoni kollha ta’ Alla ħaj.
5 Għalhekk kif isir it-tfal kemm tad-dawl kif ukoll tal-verità; jaħarbu
diviżjonijiet u duttrini foloz; imma fejn hu r-ragħaj tagħkom, hemm
isegwu warajkom bħal nagħaġ.
6 Għax hemm ħafna ilpup li jidhru denji taʼ twemmin bi pjaċir falz
iwasslu l- jasar lil dawk li jimxu fil- kors taʼ Alla; imma fil-
konkorda ma jsibux post.
7 Astjeni għalhekk minn ħwawar ħżiena li Ġesù ma jilbishomx; għax
bħal dawn mhumiex il-pjantaġġuni tal-Missier. Mhux talli sibt xi
firda fostkom, anzi kull xorta ta’ safa.
8 Għax dawk li huma ta’ Alla, u ta’ Ġesù Kristu, huma wkoll mal-
isqof tagħhom. U dawk kollha li bl-indiema jerġgħu lura fl-unità tal-
knisja, anki dawn ikunu l-qaddejja ta’ Alla, biex jgħixu skond Ġesù.
9 Tqarrqux, ħuti; jekk xi ħadd jimxi wara dak li jagħmel skism fil-
knisja, ma jiretx is-saltna ta’ Alla. Jekk xi ħadd jimxi wara xi
opinjoni oħra, ma jaqbilx mal-passjoni ta’ Kristu.
10 Għalhekk ħa tkun l-isforz tagħkom li tieħdu kollha fl-istess
ewkaristija mqaddsa.
11 Għax hemm biss laħam wieħed ta Sidna Ġesù Kristu; u tazza
waħda fl-għaqda ta’ demmu; artal wieħed;
12 Kif ukoll hemm isqof wieħed, flimkien mal-presbiterju tiegħu, u
d-djakni sħabi qaddejja, biex kull ma tagħmlu, tagħmluh skond ir-
rieda ta Alla.
KAPITOLU 2
1 Ħuti, l-imħabba li għandi lejkom tagħmilni iktar kbir; u li jkolli
ferħ kbir fik, nistinka biex niżgurakom mill-periklu; jew aħjar mhux
jien, imma Ġesù Kristu; li min hu marbut iktar nibża’, peress li
għadni biss fi triqitha lejn it-tbatija.
2 Imma t-talba tiegħek lil Alla tagħmilni perfett, biex nilħaq dak il-
porzjon, li bil-ħniena ta’ Alla ngħatat lili: Naħarbu lejn l-Evanġelju
bħall-laħam ta’ Kristu; u lill-Appostli dwar il-presbiterju tal-knisja.
3 Ejja nħobbu wkoll lill-profeti, għax huma wkoll wassluna għall-
Evanġelju, u nittamaw fi Kristu, u nistennewh.
4 Fihom ukoll, billi jemmnu, ġew salvati fl-għaqda taʼ Ġesù Kristu; li
huma irġiel qaddisa, denji li jiġu maħbubin, u kellhom fil-meravilja;
5 Li rċevew xhieda mingħand Ġesù Kristu, u huma magħdudin fl-
Evanġelju tat-tama komuni tagħna.
6 Imma jekk xi ħadd jippriedka l-liġi Lhudija lilkom, tisimgħux
minnu; għax aħjar li nirċievu d-duttrina ta’ Kristu mingħand wieħed
li ġie ċirkonċiż, milli l-Ġudaiżmu mingħand min ma jkunx.
7 Imma jekk jew wieħed jew ieħor, ma jitkellmux dwar Kristu Ġesù,
jidhirli li huma biss bħala monumenti u sepolkri tal-mejtin, li fuqhom
hemm miktuba biss l-ismijiet tal-bnedmin.
8 Aħarbu għalhekk mill-arti ħżiena u n-nases tal-prinċep ta’ din id-
dinja; biex ma tkunx maħsura mill-għenira tiegħu, intom tibred fil-
karità tagħkom. Imma ingħaqdu lkoll flimkien fl-istess post b’qalb
indiviża.
9 U nbierek lil Alla tiegħi li għandi kuxjenza tajba lejkom, u li ħadd
fostkom m’għandu biha x’jiftaħar kemm fil-miftuħ u lanqas fil-privat,
li jien kont taʼ piż għalih f’ħafna jew ftit.
10 U nixtieq lil dawk kollha li tkellimt magħhom, li ma jdurx f’xhud
kontrihom.
11 Għax għalkemm xi wħud kienu jqarrquni skond il-ġisem, iżda l-
ispirtu, li hu minn Alla, ma jiġix imqarraq; għax jaf kemm minn fejn
ġej kif ukoll fejn sejjer, u jċanfar is-sigrieti tal-qalb.
12 Għajjat waqt li kont fostkom; Tkellimt b’leħen għoli: attendi lill-
isqof, u lill-presbiterju, u lid-djakni.
13 Issa xi wħud ħassu li jien għidt dan bħala li qed inbassar il-firda li
kellha tiġi fostkom.
14 Imma hu x-xhud tiegħi li minħabba fih jien ma naf xejn mingħand
ħadd. Imma l-ispirtu tkellem, u qal hekk: Ma tagħmel xejn mingħajr
l-isqof:
15 Żomm ġisimkom bħala t-tempji ta’ Alla: Ħobb l-għaqda;
Diviżjonijiet tal-ħarba; Kunu s-segwaċi ta’ Kristu, kif kien ta’
Missieru.
16 Għalhekk għamilt kif sarni, bħala bniedem magħmul għall-għaqda.
Għax fejn hemm firda, u rabja, Alla ma jgħammarx.
17 Imma l-Mulej jaħfer lil dawk kollha li jindmu, jekk jerġgħu lura
għall-għaqda ta’ Alla, u għall-kunsill tal-isqof.
18 Għax jien nafda fil-grazzja ta’ Ġesù Kristu li hu jeħliskom minn
kull rabta.
19 Madankollu nħeġġiġkom biex ma tagħmlu xejn bi ġlied, ħlief
skont l-istruzzjoni taʼ Kristu.
20 Għax smajt xi wħud li jgħidu; sakemm ma nsibx miktuba fl-
oriġinali, mhux se nemmen li hu miktub fl-Evanġelju. U meta għedt,
Hu miktub; huma wieġbu dak li kien hemm quddiemhom fil-kopji
korrotta tagħhom.
21 Imma għalija Ġesù Kristu hu minflok il-monumenti kollha mhux
korrotti fid-dinja; flimkien ma 'dawk il-monumenti mhux imniġġsa,
is-salib tiegħu, u l-mewt, u l-qawmien, u l-fidi li hija minnu; li biha
nixtieq, permezz tat-talb tiegħek, li nkun ġustifikat.
22 Il-qassisin tassew huma tajbin; imma ferm aħjar il-Qassis il-Kbir
li lilu ġie mpenjat il-Qaddis; u li waħdu ġie fdat bis-sigrieti ta’ Alla.
23 Hu l-bieb tal-Missier; li biha jidħlu Abraham, u Iżakk, u Ġakobb,
u l-profeti kollha; kif ukoll l-Appostli, u l-knisja.
24 U dawn l-affarijiet kollha għandhom tendenza għall-għaqda li hi
ta’ Alla. Madankollu l-Evanġelju għandu xi wħud. dak li fih ferm fuq
id-dispensazzjonijiet l-oħra kollha; jiġifieri, id-dehra tas-Salvatur
tagħna, il-Mulej Ġesù Kristu, il-passjoni u l-qawmien tiegħu.
25 Għax il-profeti maħbubin irreferew għalih; imma l-Evanġelju
huwa l-perfezzjoni tal-inkorruzzjoni. Għalhekk kollha flimkien huma
tajbin, jekk temmnu bil-karità.
KAPITOLU 3
1 Issa fir-rigward tal-knisja ta’ Antijokja li tinsab fis-Sirja, peress li
ntqalli li permezz tat-talb tagħkom u l-imsaren li għandkom lejha
f’Ġesù Kristu, hija fis-sliem; se ssir inti, bħala l-knisja ta 'Alla, li
tordna xi djaknu biex tmur għalihom hemmhekk bħala l-ambaxxatur
ta' Alla; biex jifraħ magħhom meta jiltaqgħu flimkien, u jigglorifika
isem Alla.
2 Ikun imbierek dak ir-raġel f’Ġesù Kristu, li għandu jinstab denju ta’
ministeru bħal dan; u intom ukoll tkunu glorifikati.
3 Issa jekk tkunu lesti, mhux impossibbli għalik li tagħmlu dan għall-
grazzja t’Alla; kif bagħtuhom ukoll il-knejjes l-oħra ġirien, xi
isqfijiet, xi qassisin u djakni.
4 Rigward Filo, id-djaknu taċ-Ċiliċja, bniedem mill-aktar denju,
għadu jaqdili fil-kelma t’Alla: flimkien ma’ Rewu ta’ Agathopolis,
persuna tajba singolari, li warajja anke mis-Sirja, mingħajr ħarsa lejn
ħajtu: Dawn agħtu wkoll xhieda għalikom.
5 U jiena nnifsi nrodd ħajr lil Alla għalik li inti tirċevihom kif il-
Mulej jilqagħkom. Iżda għal dawk li diżonorawhom, jalla jiġu
maħfura permezz tal-grazzja ta 'Ġesù Kristu.
6 Il-karità taʼ l-aħwa li qegħdin f’Troas issellimkom: minn fejn ukoll
nikteb issa minn Burrhus, li kien mibgħut miegħi minn dawk taʼ
Efesu u Smirna, minħabba r-rispett.
7 Jalla Sidna Ġesù Kristu jonorahom; fih jittamaw, kemm fil-ġisem,
kif ukoll fir-ruħ, u fl-ispirtu; fil-fidi, fl-imħabba, fl-għaqda. Adieu fi
Kristu Ġesù t-tama komuni tagħna.