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.
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 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.
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.
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
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.
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 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.
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.
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
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.
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
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.
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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
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.
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1. Ignatius-brevet til
filadelfiaerne
KAPITTEL 1
1 Ignatius, som også kalles Theophorus, til Guds Faders og vår Herre
Jesu Kristi menighet, som er i Filadelfia i Asia; som har oppnådd
barmhjertighet, fast i Guds samstemthet og evig gleder seg i vår
Herres lidenskap og fullbyrdes i all barmhjertighet ved hans
oppstandelse: som jeg også hilser i Jesu Kristi blod, som er vår evige
og ubesmittede glede; spesielt hvis de er i enhet med biskopen og
prestene som er med ham, og diakonene utnevnt i henhold til Jesu
Kristi sinn; som han har bosatt etter sin egen vilje i all fasthet ved sin
Hellige Ånd:
2 Hvilken biskop jeg kjenner fikk den store tjenesten blant dere, ikke
av seg selv, verken av mennesker eller av forgjeves herlighet; men
ved Guds Faders og vår Herre Jesu Kristi kjærlighet.
3 Hvis måtehold jeg beundrer; som ved sin taushet er i stand til å
gjøre mer enn andre med all deres forfengelige prat. For han er egnet
til budene, som harpen til strengene.
4 Derfor akter min sjel hans sinn til Gud mest lykkelig, vel vitende
om at det er fruktbart i all dyd og fullkomment. full av standhaftighet,
fri for lidenskap, og i henhold til all den levende Guds måtehold.
5 Derfor blir det både lysets og sannhetens barn. flykte fra splittelser
og falske doktriner; men hvor din hyrde er, der følger dere etter som
sauer.
6 For det er mange ulver som synes å være troverdige med falsk
glede, og fører dem til fange som løper på Guds vei; men i enighet
skal de ikke finne noe sted.
7 Avhold deg derfor fra onde urter som Jesus ikke kler; fordi slike er
ikke Faderens plantasje. Ikke at jeg har funnet noen splittelse blant
dere, men snarere all slags renhet.
8 For så mange som er av Gud og Jesus Kristus, er også med sin
biskop. Og så mange som med omvendelse skal vende tilbake til
menighetens enhet, også disse skal være Guds tjenere, så de kan leve
etter Jesus.
9 La dere ikke forføre, brødre! Hvis noen følger ham som gjør et
splittelse i menigheten, skal han ikke arve Guds rike. Hvis noen går
etter en annen mening, er han ikke enig i Kristi lidenskap.
10 Derfor, la det være deres bestrebelse å ta del i hele den samme
hellige nattverden.
11 For det er bare ett kjød av vår Herre Jesu Kristi; og ett beger i
hans blods enhet; ett alter;
12 Likesom det er en biskop, sammen med hans presteskap, og
diakonene mine medtjenere, for at alt dere gjør, skal dere gjøre det
etter Guds vilje.
KAPITTEL 2
1 Mine brødre, kjærligheten jeg har til dere gjør meg desto større; og
har stor glede i deg, og jeg prøver å sikre deg mot fare; eller rettere
sagt ikke jeg, men Jesus Kristus; i hvem jeg er bundet desto mer
frykter, som ennå bare på vei til lidelse.
2 Men din bønn til Gud skal gjøre meg fullkommen, så jeg kan oppnå
den del som ved Guds barmhjertighet er tildelt meg: Flykt til
evangeliet som til Kristi kjød; og til apostlene med hensyn til kirkens
presteskap.
3 La oss også elske profetene, for de har også ført oss til evangeliet
og til å håpe på Kristus og vente ham.
4 På hvem de også ble frelst i Jesu Kristi enhet, da de trodde. å være
hellige menn, verdige til å bli elsket, og var i undring;
5 som har mottatt vitnesbyrd fra Jesus Kristus og er regnet i
evangeliet om vårt felles håp.
6 Men dersom noen forkynner den jødiske lov for dere, så hør ikke
på ham! for det er bedre å motta Kristi lære fra en som er omskåret,
enn jødedommen fra en som ikke har gjort det.
7 Men hvis enten den ene eller den andre ikke taler om Kristus Jesus,
synes de for meg å være bare som monumenter og graver for de døde,
hvorpå bare menneskenes navn er skrevet.
8 Fly derfor denne verdens høvdings onde kunster og snarer! for at
dere ikke på noe tidspunkt blir undertrykt av hans listighet, blir kalde
i deres nestekjærlighet. Men kom alle sammen til samme sted med et
udelt hjerte.
9 Og jeg lover min Gud at jeg har en god samvittighet overfor dere,
og at ingen blant dere har noe å rose seg av, verken åpenlyst eller
privat, at jeg har vært tyngende for ham i mye eller lite.
10 Og jeg ønsker til alle som jeg har talt iblant, at det ikke skal bli et
vitne mot dem.
11 For selv om noen ville ha forført meg etter kjødet, er ånden ikke
forført, som er fra Gud; for den vet både hvor den kommer fra og
hvor den går, og irettesetter hjertets hemmeligheter.
12 Jeg ropte mens jeg var iblant dere; Jeg talte med høy røst: ta
hensyn til biskopen og presteskapet og diakonene.
13 Nå mente noen at jeg sa dette som å forutse splittelsen som skulle
komme blant dere.
14 Men han er mitt vitne for hvis skyld jeg er i lenker at jeg ikke
visste noe fra noen. Men ånden talte og sa på denne måten: Gjør
ingenting uten biskopen!
15 Bevar kroppene deres som Guds templer: Elsk enhet; flykte
divisjoner; Vær Kristi etterfølgere, slik han var av sin Far.
16 Derfor gjorde jeg som det ble meg, som en mann som er beredt til
enhet. For der det er splittelse og vrede, bor ikke Gud.
17 Men Herren tilgir alle som omvender seg, hvis de vender tilbake
til Guds enhet og til biskopens råd.
18 For jeg setter min lit til Jesu Kristi nåde at han vil fri dere fra
ethvert bånd.
19 Likevel formaner jeg dere at dere ikke gjør noe av strid, men etter
Kristi formaning.
20 For jeg har hørt om noen som sier: med mindre jeg finner det
skrevet i originalene, vil jeg ikke tro at det er skrevet i evangeliet. Og
da jeg sa: Det er skrevet; de svarte på det som lå foran dem i sine
ødelagte eksemplarer.
21 Men for meg er Jesus Kristus i stedet for alle de uforstyrrede
monumentene i verden; sammen med de ubesmittede monumentene,
hans kors og død og oppstandelse og troen som er ved ham; som jeg
ønsker, ved dine bønner, å bli rettferdiggjort.
22 Prestene er sannelig gode; men mye bedre er ypperstepresten som
det aller helligste er blitt overgitt til; og som alene har blitt betrodd
Guds hemmeligheter.
23 Han er Faderens dør; hvorved Abraham og Isak og Jakob og alle
profetene gikk inn. så vel som apostlene og kirken.
24 Og alt dette fører til den enhet som er av Gud. Evangeliet har
imidlertid noen. hva i det langt over alle andre dispensasjoner;
nemlig tilsynekomsten av vår Frelser, Herren Jesus Kristus, hans
lidenskap og oppstandelse.
25 For de elskede profetene henviste til ham; men evangeliet er
uforgjengelighetens fullkommenhet. Derfor er alle sammen gode,
hvis dere tror med nestekjærlighet.
KAPITTEL 3
1 Når det gjelder menigheten i Antiokia som er i Syria, da jeg er blitt
fortalt at den er i fred på grunn av deres bønner og det indre som dere
har mot den i Jesus Kristus. det vil bli deg, som Guds menighet, å
ordinere en diakon til å gå til dem dit som Guds ambassadør; at han
kan glede seg med dem når de møtes, og prise Guds navn.
2 Velsignet være den mann i Jesus Kristus, som skal bli funnet
verdig til en slik tjeneste. og også dere skal bli herliggjort.
3 Hvis du vil, er det ikke umulig for deg å gjøre dette for Guds nåde.
som også de andre nabokirkene har sendt dem, noen biskoper, noen
prester og diakoner.
4 Når det gjelder Filon, diakonen fra Kilikia, en høyst verdig mann,
han tjener meg fortsatt i Guds ord: sammen med Rheus fra
Agathopolis, en enestående god person, som har fulgt meg til og med
fra Syria, uten om sitt liv: vit også om dere.
5 Og jeg selv takker Gud for dere at dere tar imot dem slik Herren tar
imot dere. Men for dem som vanæret dem, må de bli tilgitt ved Jesu
Kristi nåde.
6 Barmhjertigheten til brødrene som er i Troas hilser dere; hvorfra
skriver jeg også nå av Burrhus, som ble sendt sammen med meg av
dem fra Efesos og Smyrna, for respekt skyld.
7 Måtte vår Herre Jesus Kristus ære dem! på hvem de håper, både i
kjød og sjel og ånd; i tro, i kjærlighet, i enhet. Farvel i Kristus Jesus
vårt felles håp.