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
Maori - The Epistle of Ignatius to the Philadelphians.pdf
1. Ko te Episetole a
Ignatius ki nga
Philadelphians
UPOKO 1
1 Ko Ignatius, e kiia nei ko Teopora, ki te hahi a te Atua Matua, o to
tatou Ariki hoki, o Ihu Karaiti, i Pirarerepia i Ahia; i tohungia nei, he mea
pumau kia rite ki ta te Atua, kia hari tonu ai ki te mamae o to tatou Ariki,
kia tino rite i runga i nga mahi tohu katoa i tona aranga ake: Tenei ahau
te oha atu nei i runga i nga toto o Ihu Karaiti, ko to tatou pumau tonu,
kahore nei ona poke. harikoa; ina koa ka kotahi ratou ki te episekopo, me
nga kaumatua i tona taha, me nga rikona i whakaritea i runga i te
whakaaro o Ihu Karaiti; Kua nohoia e ia i runga i tana i pai ai, i runga i te
u tonu, he mea na tona Wairua Tapu:
2 O te episekopo ra, ua ite au i tei noaa ia outou taua toroa rahi ra i rotopu
ia outou, e ere na ’na iho, e ere na roto i te taata, e ere hoi na roto i te
hanahana faufaa ore; engari i runga i te aroha o te Atua Matua, o to tatou
Ariki hoki, o Ihu Karaiti.
3 Te haavîraa au i to ’na huru; e kaha ake ana ia ratou ki te mahi i nga
korero teka noa i to etahi. i rite hoki ia ki te hapa ki ona aho.
4 No reira ka hari toku wairua i tona whakaaro ki te Atua, i te mea e
mohio ana he hua i runga i te pai katoa, i te tino tika; ki tonu i te u,
kahore he hiahia, kia rite ki nga tikanga katoa o te Atua ora.
5 Na, kia rite ki nga tamariki o te marama me te pono; oma atu i nga
wehewehenga me nga whakaakoranga teka; engari ko te wahi kei reira to
koutou hepara, hei reira koutou whai atu ai ano he hipi.
6 He tokomaha hoki nga wuruhi e kiia nei he tikanga teka noa, kei te
whakarau i te hunga e oma ana i ta te Atua huarahi; engari i runga i te
whakaaro kotahi e kore e kitea he wahi.
7 Na, mawehe atu i nga otaota kino kihai nei i mahia e Ihu; no te mea
ehara i te penei nga maara a te Matua. Ehara i te mea kua kitea e ahau he
wehewehenga i roto i a koutou, engari ko te ma katoa.
8 Ko te hunga hoki no te Atua, no Ihu Karaiti hoki, kei to ratou pihopa. A
ko te hunga katoa e ripeneta ana ka hoki mai ki roto ki te kotahitanga o te
hahi, ka waiho ano enei hei pononga ma te Atua, kia ora ai ratou i runga i
ta Ihu.
9 Kei whakapohehetia koutou, e oku teina; ki te aru tetahi i te tangata e
wehewehe ana i roto i te hahi, e kore ia e whiwhi ki te rangatiratanga o te
Atua. Ki te whai tetahi i tetahi whakaaro ke, e kore ia e whakaae ki te
hiahia o te Karaiti.
10 Na, kia whai kaha koutou ki te kai katoa i taua eucharist tapu.
11 Kotahi tonu hoki nga kikokiko o to tatou Ariki, o Ihu Karaiti; kotahi
ano te kapu i te kotahitanga o ona toto; kotahi te aata;
12 Na, kotahi ano te pihopa, me ona kaumatua, me nga rikona oku hoa
pononga: kia rite ai ta koutou e mea ai, kia rite ki ta te Atua i pai ai.
UPOKO 2
1 ¶ E oku teina, nui atu te aroha i ahau ki a koutou; He nui hoki toku koa
ki a koutou, ka whai ahau ki te whakapumau i a koutou kei mate; he teka
ranei ko ahau, engari ko Ihu Karaiti; Na, i te mea e herea ana ahau, nui
noa atu toku wehi, me te mea kei te haere tonu ahau ki te mamae.
2 Na ta koutou inoi ki te Atua ahau e tino tika ai, kia whiwhi ai ahau ki te
wahi i homai nei ki ahau, he mahi tohu na te Atua: E rere ana ki te
rongopai, ki te kikokiko o te Karaiti; ki nga apotoro hoki mo nga
kaumatua o te hahi.
3 Kia aroha ano tatou ki nga poropiti, na ratou hoki tatou i arahi ki te
Rongopai, ki te tumanako ki a te Karaiti, ki te tumanako ki a ia.
4 Na, i te whakapono ki a ia, ka ora ratou i runga i te kotahitanga o Ihu
Karaiti; He tangata tapu ratou, e tika ana kia arohaina, kia miharotia;
5 Kua riro nei i a ratou te whakaaturanga a Ihu Karaiti, a kua uru ki roto
ki te rongopai o ta tatou e tumanako atu nei.
6 Tena ki te kauwhau tetahi i te ture Hurai ki a koutou, kaua e
whakarongo ki a ia; He pai ke hoki te tango i te ako a te Karaiti i roto i te
tangata kua kotia, i te tango i te ako a te Karaiti i te kotingakore.
7 Otira ki te kore tetahi, tetahi atu ranei, e korero ana mo Karaiti Ihu, ki
taku titiro, he rite ratou ki nga tohu me nga urupa o te hunga mate, kei
reira nei nga ingoa tangata e tuhia ana.
8 Na reira rere atu i nga mahi kikino me nga mahanga a te rangatira o
tenei ao; kei tukinotia e ana mahi tinihanga, ka matoke i runga i to koutou
aroha. Engari hui katoa ki te wahi kotahi me te ngakau tapatahi.
9 E te haamaitai nei au i to ’u Atua no te mea e mana‘o maitai to ’u ia
outou, e aore roa e taata i roto ia outou e nehenehe e faaahaaha ma te
huna ore e te huna ore, i te mea e ua teimaha vau ia ’na i te mea rahi e te
mea iti.
10 Na e mea ana ahau ki nga tangata katoa i korero ai ahau, kia kaua
tenei e waiho hei kaiwhakaatu i to ratou he.
11 Ahakoa hoki i mamingatia ahau e etahi no te kikokiko, kihai te wairua
i mamingatia, no te Atua; e matau ana hoki ki te wahi i puta mai ai, ki te
wahi hoki e haere atu ana, e riria ana e ia nga mea ngaro o te ngakau.
12 I tangi ahau i ahau i roto ia koutou; Nui atu toku reo ki te korero: kia
whai whakaaro ki te pihopa, ki te kaumatua, ki nga rikona.
13 Na i mahara etahi kua korero ahau i tenei, he mea mo te wehewehenga
meake puta ki a koutou.
14 Otira ko ia hei kaiwhakaatu moku, he whakaaro hoki nona ki ahau i
herea ai, kahore hoki ahau i mohio ki tetahi tangata. Otira ka penei te
kupu a te Wairua, ka mea, Kaua e mahia tetahi mea ki te kahore te pihopa.
15 Kia mau o koutou tinana hei whare tapu o te Atua: Arohaina te
kotahitanga; Rere wehewehe; Ia pee outou i te Mesia, mai ia ’na i pee i
to ’na Metua.
16 Koia ahau i mahi ai me te mea i rite ki ahau, ano he tangata kua oti te
whakaaro ki te kotahitanga. I te wahi hoki he wehewehenga, he riri, e
kore te Atua e noho.
17 Engari ka murua e te Ariki te hunga katoa e ripeneta ana, ki te hoki
ratou ki te kotahitanga o te Atua, ki te runanga o te pihopa.
18 E u ana hoki toku whakaaro i runga i te aroha noa o Ihu Karaiti, mana
koutou e wewete i nga here katoa.
19 Otira ko taku kupu ano tenei ki a koutou, kia kaua e mahia tetahi mea
i runga i te totohe, engari i runga i te ako a te Karaiti.
20 I rongo hoki ahau ki etahi e ki ana; ki te kore ahau e kite i te mea kua
tuhia ki te pukapuka tuatahi, e kore ahau e whakapono kua tuhia ki roto i
te Rongopai. A i taku kianga, Kua oti te tuhituhi; i whakautua e ratou nga
mea kei mua i a ratou i roto i a ratou kape kino.
21 Ki ahau nei ia ko Ihu Karaiti hei whakakapi mo nga pou whakapaipai
katoa o te ao; me nga tohu pokekore, tona ripeka, tona mate, te aranga,
me te whakapono i roto i a ia; ko taku e mea nei kia whakatikaia ta
koutou inoi.
22 He pono, he pai nga tohunga; engari he pai ke atu te tohunga nui i
tukua nei ki a ia te Mea Tapu rawa; ko wai anake i tukua ki nga mea
ngaro a te Atua.
23 Ko ia te tatau o te Matua; e tomo mai ai a Aperahama, a Ihaka, a
Hakopa, me nga poropiti katoa; me nga Apotoro hoki, me te hahi.
24 Na ko enei mea katoa e ahu ana ki te kotahitanga no te Atua. He
ahakoa ra kei te Rongopai etahi. he aha te mea i runga ake i era atu
tuunga katoa; ara, ko te putanga mai o to tatou Kaiwhakaora, o te Ariki, o
Ihu Karaiti, o tona riri me tona aranga mai.
25 I korero hoki nga poropiti aroha ki a ia; ko te rongopai ia ko te tino pai
rawa o te pirau. No reira ka pai ngatahi katoa, ki te whakapono koutou
me te aroha.
UPOKO 3
1 ¶ Na, mo te hahi o Anatioka i Hiria, kua korerotia mai nei hoki ki ahau,
na a koutou inoi, me o koutou ngakau i roto ia Ihu Karaiti, ka mau te
rongo; e riro ïa outou, mai te ekalesia a te Atua, ia faatoroa i te tahi
diakono ia haere atu ia ratou i reira ei vea na te Atua; kia hari tahi ai me
ratou ina huihui ratou, kia whakakororia ai i te ingoa o te Atua.
2 Ka whakapaingia taua tangata i roto i a Ihu Karaiti, ka kitea e tika ana
mo taua mahi minita; a ko koutou ano ka whakakororiatia.
3 Na, ki te pai koutou, e kore e taea tenei mea ma te aroha noa o te Atua;
he pera ano me era atu hahi e tata ana ki a ratou, na etahi episekopo, etahi
tohunga me etahi rikona.
4 Na mo Philo, te diakono o Kirikia, he tangata pai rawa ia, e minita tonu
ana ia ki ahau i runga i te kupu a te Atua: raua ko Ruhu o Akatopori, he
tangata tino pai, i aru mai nei i ahau i Hiria, kihai ano i mate: hei
kaiwhakaatu ano hoki ki a koutou.
5 Ko ahau nei ano te whakawhetai ki te Atua mo koutou, mo koutou e
manako ana ki a ratou, me ta te Ariki hoki e manako ai ki a koutou. Tena
ko te hunga i whakahawea ki a ratou, kia murua o ratou hara i runga i te
aroha noa o Ihu Karaiti.
6 Tenei te oha atu nei ki a koutou te aroha o nga teina i Toroa: no reira
hoki ahau i tuhituhi atu ai na Buru, i tonoa tahitia mai nei me ahau e nga
tangata o Epeha, o Hamurana, mo te whakaaro.
7 Ia faahanahana to tatou Fatu ia Iesu Mesia ia ratou; e tumanako nei
ratou ki a ia, te kikokiko, te wairua, me te wairua; i runga i te whakapono,
i te aroha, i te kotahitanga. Kia ora koutou i roto ia Karaiti Ihu to tatou
tumanako tahi.