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.
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 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.
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 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
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
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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
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1. Epistola ya Ignatius go
Ba-Filadelfia
KGAOLO YA 1
1 Ignatius, yo gape a bitšwago Theophorus, go phuthego ya Modimo
Tate, le Morena wa rena Jesu Kriste, yeo e lego Filadelfia kua Asia; e
hweditšwego kgaugelo, e tsepame kwanong ya Modimo, e thabile ka
mehla tlalelong ya Morena wa rena, e phethagaditšwe ka kgaugelo ka
moka ka tsogo ya gagwe boipshino; kudu ge ba le ka botee le mopišopo,
le bapresbyter bao ba nago le yena, le batiakone bao ba kgethilwego go
ya ka monagano wa Jesu Kriste; yo a mo dudišitšego go ya ka thato ya
gagwe ka go tia ka Moya wa gagwe o Mokgethwa.
2 Ke mopišopo ofe yo ke mo tsebago yo a hweditšego bodiredi bjoo bjo
bogolo gare ga lena, e sego ka yena goba ka batho goba ka letago la
lefeela; eupša ka lerato la Modimo Tate le Morena wa rena Jesu Kriste.
3 Yo ke kgahlwago ke go lekanetša ga gagwe; yo ka go homola ga
gagwe a kgonago go dira go feta ba bangwe ka dipolelo tša bona ka
moka tša lefeela. Gobane o swanetše ditaelo, go etša harepa go dithapo
tša yona.
4 Ka baka leo moya wa ka o tšeela godimo monagano wa gagwe go
Modimo o thabile kudu, o tseba gore o enywa dienywa dilong ka moka
tše dibotse, e bile o phethagetše; e tletše ka go se fetoge, e se na phišego,
le go ya ka tekatekano ka moka ya Modimo yo a phelago.
5 Ka gona bjalo ka ge go swanetše bana ba seetša le ba therešo; tšhabela
dikarogano le dithuto tša maaka; eupša moo modiši wa lena a lego gona,
lena le latele bjalo ka dinku.
6 Gobane go na le diphiri tše dintši tšeo di bonagalago di swanelwa ke go
dumela ka lethabo la maaka di iša bao ba kitimago tseleng ya Modimo
bothopša; eupša ka kwano ba ka se hwetše lefelo.
7 Ka gona, tšhabe mešunkwane e mebe yeo Jesu a sa e apešego; ka
gobane tše bjalo ga se polase ya Tate. E sego gore ke hweditše karogano
le ge e le efe gare ga lena, eupša go e na le moo ke hweditše bohlweki bja
mehuta ka moka.
8 Gobane bohle ba ba tšwago go Modimo le ba Jesu Kriste, le bona ba na
le mopišopo wa bona. Gomme bohle bao ba tlago boela ka tshokologo
boteeng bja kereke, le bona e tla ba bahlanka ba Modimo, gore ba phele
go ya ka Jesu.
9 Bana bešo, le se ke la forwa; ge motho a ka latela yo a dirago karogano
ka kerekeng, a ka se tšee bohwa bja mmušo wa Modimo. Ge e ba motho
le ge e le ofe a sepela ka morago ga kgopolo le ge e le efe e nngwe, ga a
dumelelane le phišego ya Kriste.
10 Ka gona anke e be maiteko a lena go ja bohle selalelong se tee se
sekgethwa.
11 Gobane go na le nama e tee ya Morena wa rena Jesu Kriste; le
senwelo se tee ka botee bja madi a gagwe; aletare e tee;
12 Go etša ge go na le mopišopo o tee, gotee le bahlanka ba gagwe, le
batiakone bao e lego bahlankagotee le nna.
KGAOLO YA 2
1 Bana bešo, lerato leo ke nago le lona go lena le nkgodiša kudu; gomme
ka ge ke na le lethabo le legolo go lena, ke leka go le šireletša kotsing;
goba go e na le moo e sego nna, eupša Jesu Kriste; yo ke mo tlemilwego
kudu ke mo boifago kudu, ka ge ke sa le tseleng ya tlaišego feela.
2 Eupša thapelo ya gago go Modimo e tla ntira gore ke phethagale, gore
ke fihlelele kabelo yeo ka kgaugelo ya Modimo ke e abetšwego. le go
Baapostola ge e le ka presbytery ya kereke.
3 Le rena a re rateng baporofeta, ka ge le bona ba re išitše Ebangedi, le
go holofela Kriste le go mo letela.
4 Ka ge ba dumela go yena ba phološitšwe ka botee bja Jesu Kriste; re le
batho ba bakgethwa, ba swanelwago ke go ratwa, le go ba le ka go
makala;
5 Ba amogetše bohlatse go Jesu Kriste, gomme ba balwa Ebangedi ya
kholofelo ya rena.
6 Eupša ge e ba motho a le botša molao wa Sejuda, le se ke la mo theetša;
gobane go kaone go amogela thuto ya Kriste go yo a bolotšego, go feta
Bojuda go yo a sa bolotšego.
7 Eupša ge e ba yo mongwe goba yo mongwe a sa bolele ka Kriste Jesu,
go nna ba bonala e le feela bjalo ka difihlolo le mabitla a bahu, ao go ona
go ngwadilwego maina a batho feela.
+ 8 Ka gona, tšhabeng mekgwa e mebe le melaba ya kgošana ya lefase le;
e le gore ka nako le ge e le efe ge le gateletšwe ke bohwirihwiri bja
gagwe le se ke la tonya leratong la lena. Eupša tlang ka moka mmogo
lefelong le tee ka pelo ye e sa aroganego.
+ 9 Ke reta Modimo wa ka ka ge ke na le letswalo le lebotse go lena, le
gore ga go na motho gare ga lena yo a ka ikgantšhago ka sona
pepeneneng goba ka sephiring, ka gore ke mo imelwa ka mo gontši goba
ka mo gonyenyane.
10 Ke lakaletša bohle bao ke boledišanago le bona, gore e se ke ya fetoga
hlatse kgahlanong le bona.
11 Gobane le ge ba bangwe ba be ba rata go nfora go ya ka nama, moya
ka ge o tšwa go Modimo ga o forwe; gobane e tseba moo e tšwago gona
le moo e yago gona, e bile e kgalema diphiri tša pelo.
12 Ke ile ka lla ge ke be ke le gare ga lena; Ke boletše ka lentšu le legolo:
hlokomela mopišopo, le go presbytery, le go batiakone.
13 Bjale ba bangwe ba be ba nagana gore ke boletše se bjalo ka ge ke
bone e sa le pele karogano yeo e bego e tla tla gare ga lena.
14 Eupša ke hlatse ya ka yeo ka baka la yona ke golegilwego gore ke be
ke sa tsebe selo go motho le ge e le ofe. Eupša moya o ile wa bolela, wa
re ka tsela ye: Le se ke la dira selo ntle le mopišopo.
15 Boloka mebele ya lena bjalo ka ditempele tša Modimo: Rata botee;
Dikarolo tša go tšhaba; Ebang balatedi ba Kriste, bjalo ka ge a be a le
balatedi ba Tatagwe.
16 Ka gona ke dirile kamoo ke ilego ka dira ka gona, bjalo ka motho yo a
hlamilwego ka botee. Gobane mo go nago le karogano le pefelo, Modimo
ga a dule.
17 Eupša Morena o lebalela bohle bao ba sokologago, ge ba boela go
botee bja Modimo, le lekgotleng la mopišopo.
18 Gobane ke bota kgaugelo ya Jesu Kriste gore o tla le lokolla
ditlemong ka moka.
19 Lega go le bjalo, ke le kgothatša gore le se dire selo ka baka la
ngangišano, eupša ka go ya ka ditaelo tša Kriste.
20 Ka gobane ke kwele ka ba bangwe ba re; ntle le ge nka e hwetša e
ngwadilwe ka dipuku tša mathomo, nka se dumele gore e ngwadilwe ka
Ebangedi. Gomme ge ke re: Go ngwadilwe; ba ile ba araba seo se bego
se le pele ga bona ka dikopi tša bona tše di senyegilego.
21 Eupša go nna Jesu Kriste o legatong la difihlolo ka moka tše di sa
senyegago lefaseng; mmogo le difihlolo tšeo tše di sa šilafatšwago,
sefapano sa gagwe, le lehu, le tsogo, le tumelo yeo e lego ka yena; yeo ka
yona ke ratago, ka dithapelo tša gago, go lokafatšwa.
22 Ruri baperisita ba lokile; eupša Moperisita yo Mogolo yo Mokgethwa
wa Makgethwa a gafetšwego go yena o kaone kudu; le yo a nnoši yo a
gafetšwego diphiri tša Modimo.
23 Ke yena mojako wa Tate; ka yona Aborahama, le Isaka, le Jakobo, le
baporofeta ka moka ba tsenago ka yona; gammogo le Baapostola, le
kereke.
24 Dilo tše ka moka di sekamela botee bjo bo tšwago go Modimo. Le ge
go le bjalo Ebangedi e na le tše dingwe. seo ka go yona go feta kgole
dinako tše dingwe ka moka; e lego, ponagalo ya Mophološi wa rena,
Morena Jesu Kriste, tlaišego ya gagwe le tsogo ya gagwe.
25 Gobane baporofeta ba ba rategago ba be ba bolela ka yena; eupša
Ebangedi ke phethego ya go se bole. Ka gona ka moka ge le dumela ka
lerato.
KGAOLO YA 3
1 Bjale ge e le mabapi le phuthego ya Antiokia yeo e lego Siria, ka ge ke
boditšwe gore ka dithapelo tša lena le mala ao le nago le yona ka Jesu
Kriste, e na le khutšo. e tla ba wena, bjalo ka kereke ya Modimo, go
hloma motiakone yo mongwe go ya go bona fao bjalo ka motseta wa
Modimo; gore a thabe le bona ge ba kopana, a tagafatše leina la Modimo.
2 A go šegofatšwe monna yola ka go Jesu Kriste, yo a tlago go hwetšwa
a swanelwa ke bodiredi bjo bo bjalo; le lena le tla tagafatšwa.
3 Bjale ge le rata, ga go kgonege gore le dire se ka baka la kgaugelo ya
Modimo; bjalo ka ge gape dikereke tše dingwe tša kgauswi di ba rometše,
ba bangwe bapišopo, ba bangwe baperisita le batiakone.
4 Ge e le mabapi le Philo motiakone wa Kilikia, monna yo a
swanelegago kudu, o sa dutše a ntshepelela ka lentšu la Modimo, gotee le
Rheus wa Agathopolis, motho yo botse e tee, yo a ntatetšego gaešita le
go tloga Siria, a sa tshwenyege ka bophelo bja gagwe: Tše le lona le
hlatseleng.
5 Nna ka noši ke leboga Modimo ka baka la lena ka ge le ba amogela
bjalo ka ge Jehofa a le amogela. Eupša bao ba ba nyatšago, a ba
lebalelwe ka kgaugelo ya Jesu Kriste.
+ 6 Botho bja bana babo rena ba kua Troase bo a le dumediša, + gona
bjale ke ngwala ke Burrhuse, yo a rometšwego gotee le nna ke ba Efeso
le Simirna ka baka la tlhompho.
7 Anke Morena wa rena Jesu Kriste a ba hlomphe; bao ba mo holofelago,
ka nama, le ka moya, le ka moya; ka tumelo, ka lerato, ka botee. Laelana
ka Kriste Jesu kholofelo ya rena ye e tlwaelegilego.