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.
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 Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and 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
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 Book of Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and 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
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.
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
Somali Soul Winning Gospel Presentation - Only JESUS CHRIST Saves.pptx
Samoan - The Epistle of Ignatius to the Philadelphians.pdf
1. O le Tusi a Ignatius i
Filatelefaia
MATAUPU 1
1 O Ignatius, o lē ‘ua ta‘ua fo‘i o Teoforo, i le ekalesia a le Atua le
Tamā, ma lo tatou Ali‘i o Iesu Keriso, o lo‘o i Filatelefaia i Asia; o lē
‘ua maua le alofa mutimutivale, ‘ua tumau i le loto gatasi a le Atua,
ma ‘ua ‘oli‘oli e lē aunoa i le tigā o lo tatou Ali‘i, ma ‘ua
fa‘ataunu‘uina fo‘i i le alofa mutimutivale uma lava i lona toetū mai:
‘Ou te vivi‘i atu fo‘i i le toto o Iesu Keriso, o lo tatou fa‘avavau lea
ma le lē ponā. olioli; aemaise lava pe afai latou te lotogatasi ma le
epikopo, ma peresitaita o loo faatasi ma ia, ma tiakono ua tofia e tusa
ma le finagalo o Iesu Keriso; o lē ‘ua fa‘atumauina e ia e tusa ma
lona lava finagalo i le fa‘amaoni uma lava i lona Agaga Pa‘ia;
2 O lea epikopo ua ou iloa na maua lena auaunaga tele ia te outou, e
le mai ia te ia lava, pe mai se tagata, pe mai se mamalu lē aoga; a o le
alofa o le Atua le Tamā, ma lo tatou Alii o Iesu Keriso.
3 Ou te faamemelo i lona faautauta; o lē na te mafaia fo‘i ‘ona faia o
mea e sili atu i lo isi i a latou ‘upu lē aogā uma. Auā ‘ua saunia o ia i
poloa‘iga, e pei o le kitara i ona manoa.
4 O le mea lea ua sili ai ona fiafia loʼu agaga i lona mafaufau i le
Atua, i le iloa e fua mai i le amioatua uma, ma le atoatoa; ‘ua tumu i
le fa‘amaoni, e aunoa ma le tu‘inanau, e tusa ma le amio pulea uma a
le Atua soifua.
5 O le mea lea e tatau ai i fanau o le malamalama ma le upumoni; ia
sosola ese i fevaevaeaiga ma aoaoga sese; a o le mea e i ai lo outou
leoleo mamoe, ia outou mulimuli atu ai faapei o mamoe.
6 Ona e toatele luko o e e foliga mai ua tatau ona talitonu i ai ma le
fiafia pepelo, latou te taitai faatagataotaua i latou o e taufetuli i le ala
a le Atua; ae i le loto gatasi latou te le maua se nofoaga.
7 O lenei, ‘ia ‘outou taumamao i la‘au leaga e lē fa‘afuina e Iesu; auā
e lē o fa‘ato‘aga fa‘apenā a le Tamā. E lē ‘ona ‘ua ‘ou iloa fo‘i se
fevaevaea‘iga ‘iā te ‘outou, a o le mamā uma lava.
8 Auā o i latou uma o ē o i le Atua, ma Iesu Keriso, o lo‘o i ai
fa‘atasi ma lo latou epikopo. Ma o le toatele o i latou o le a toe foi
mai ma le salamo i le lotogatasi o le ekalesia, o i latou lava ia o le a
avea ma auauna a le Atua, ina ia mafai ona latou ola e tusa ma Iesu.
9 Aua le faaseseina outou, le au uso e; ‘āfai e mulimuli atu se tasi i lē
‘ua fevaevaea‘i i le ekalesia, e lē fai mo latou tofi le mālō o le Atua.
‘Āfai fo‘i e sāvavali se tasi i se isi manatu, e lē tusa o ia ma le
tu‘inanau o Keriso.
10 O le mea lea, ia outou taumafai e taumamafa uma i lea lava
Eukaristia paia e tasi.
11 Aua e na o le tasi lava le tino o lo tatou Alii o Iesu Keriso; ma le
ipu e tasi i le lotogatasi o lona toto; e tasi le fatafaitaulaga;
12 E pei fo‘i ‘ona i ai o le epikopo e to‘atasi, ma ona toeaina, ma
tiakono o o‘u uso a ‘au‘auna;
MATAUPU 2
1 O‘u uso e, o lo‘u alofa ‘iā te ‘outou ‘ua fa‘ateleina ai a‘u; ma ‘ua
‘ou ‘oli‘oli tele ‘iā te ‘outou, ‘ua ‘ou taumafai e fa‘asao ‘iā te ‘outou
mai mea leaga; a e lē o aʻu, a o Iesu Keriso; o lo‘u saisaitia ‘iā te ia,
‘ua atili ai ‘ona ‘ou mata‘u, ‘ina ‘ua na o lo‘u aga‘i atu i le puapuagā.
2 ‘Ae peita‘i o la ‘outou tatalo i le Atua e fa‘a‘ato‘atoaina ai a‘u, ‘ina
‘ia ‘ou o‘o ai i le vaega lea, ‘ua tu‘uina mai ‘iā te a‘u ona o le alofa
mutimutivale o le Atua: ‘O le sola i le Tala Lelei e pei o le tino o
Keriso; ma le au Aposetolo i le au toeaina o le ekalesia.
3 Ia tatou alolofa atu foi i le au perofeta, aua ua latou taitaiina foi i
tatou i le Tala Lelei, ma faamoemoe ia Keriso, ma faatalitali ia te ia.
4 O lē na fa‘atuatua fo‘i ‘ua fa‘aolaina ai i latou i le loto gatasi o Iesu
Keriso; o ni tagata paia, e tatau ona alofaina, ma ofo ai;
5 O ē ‘ua talia le mau mai ‘iā Iesu Keriso, ma ‘ua faitaulia i le Tala
Lelei o lo tatou fa‘amoemoe fa‘atasi.
6 Ae afai e folafola atu e se tasi le tulafono a Iutaia ia te outou, aua
tou te faalogo ia te ia; auā e lelei ‘ona talia le a‘oa‘oga a Keriso mai
lē ‘ua peritomeina, ‘ae leaga ‘ona talia o le a‘oa‘oga a Keriso mai lē
‘ua peritomeina.
7 Ae afai e lē tautala le tasi, po o le isi, e uiga ia Keriso Iesu, e foliga
mai ia te aʼu ua na o ni maa faamanatu ma tuugamau o e ua oti, ua
tusia ai nao igoa o tagata.
8 O lenei, ia sosola ese i togafiti leaga ma mailei a le alii o lenei
lalolagi; ne‘i fa‘asauāina ‘outou i lana togafiti, ‘ona ma‘alili ai lea o
‘outou i lo ‘outou alofa. Ae o mai faatasi uma i le nofoaga e tasi ma
le loto le mavaevae.
9 Ma ou te faamanuia atu i loʼu Atua ua ia te aʼu se lotofuatiaifo lelei
ia te outou, ma ua leai se tasi i totonu o outou ua i ai se mea e
mitamita ai i luma o le lautele pe faalilolilo, ona sa ou mamafa ia te
ia i mea e tele pe itiiti.
10 Ma ou te manao ia i latou uma o e na ou talanoa i ai, ina ia lē avea
ma molimau e faasaga ia te i latou.
11 Auā e ui lava ‘ina fa‘asesēina a‘u e nisi i la le tino, a ‘ua lē
fa‘asesēina le agaga mai le Atua; auā na te iloa le mea e sau ai ma le
mea e alu i ai, ma na te aʻoaʻi mea lilo o le loto.
12 Sa ou tagi a o ou i ai faatasi ma outou; Na ou tautala atu ma le leo
tele: ia outou tausi i le epikopo, ma le au taitai, ma le au tiakono.
13 O lenei sa manatu nisi na ou tautala atu i lenei mea e pei ona muai
vaai i le fevaevaeaiga o le a oo mai ia te outou.
14 A o ia o la‘u molimau ‘ona o lē ‘ua noanoatia ai a‘u, ‘ou te lē iloa
se mea mai se tasi. Ae sa fetalai mai le agaga, ua faapea mai: Aua le
faia se mea e aunoa ma le epikopo:
15 Ia tausia o outou tino o ni malumalu o le Atua: Ia outou alolofa i
le lotogatasi; Ia sosola ese i fevaevaeaiga; Ia avea ma soo o Keriso, e
pei ona sa faia o ia i lona Tama.
16 O le mea lea na ou faia ai e pei ona tatau ai iā te aʻu, e pei o se
tagata ua loto gatasi. Auā o le mea e i ai fevaevaea‘iga ma le to‘asā, e
lē afio ai le Atua.
17 Ae e faamagalo e le Alii i latou uma e salamo, pe afai latou te toe
foi atu i le lotogatasi o le Atua, ma i le aufono a le epikopo.
18 Auā ‘ou te fa‘amoemoe i le alofa tunoa o Iesu Keriso na te
fa‘asa‘olotoina ‘outou i noataga uma.
19 ‘Ae peita‘i ‘ou te apoapoa‘i atu ‘iā te ‘outou, ‘aua ne‘i ‘outou faia
se mea ma le finau, ‘ae tusa ma le poloa‘iga a Keriso.
20 Auā ‘ua ‘ou fa‘alogo i nisi ‘ua fai mai; vagana ua ou maua ua
tusia i uluai tusi, ou te le talitonu ua tusia i le Talalelei. Ma ina ua ou
fai atu, Ua tusia; na latou tali atu i mea o loo i o latou luma i a latou
kopi leaga.
21 Ae ia te aʼu o Iesu Keriso ua lē o maa faamanatu lē pala uma i le
lalolagi; faatasi ma ia maa faamanatu lē ponā, o lona satauro, ma le
oti, ma le toetu, ma le faatuatua ua ia te ia; lea ou te manao ai, e ala ia
outou tatalo, ina ia tauamiotonuina.
22 E matuā lelei lava ositaulaga; ‘ae sili ‘ona lelei o le Faitaulaga Sili
‘ua tu‘uina atu i ai le Mea e Sili ona Paia; ma ua na o ia foi ua tuuina
atu i mea lilo a le Atua.
23 O Ia o le faitotoa o le Tamā; e ulu atu ai Aperaamo, ma Isaako,
ma Iakopo, ma perofeta uma; faapea foi ma le au Aposetolo, ma le
ekalesia.
24 Ma o nei mea uma e faasino atu i le autasi mai le Atua. Ae ui i lea,
o loo i ai nisi o le Talalelei. o le a le mea e sili atu nai lo isi
tisipenisione uma; o le fa‘aali mai lea o lo tatou Fa‘aola, o le Ali‘i o
Iesu Keriso, o lona tigā ma lona toetū mai.
25 Ona sa faasino atu ia te ia perofeta pele; a o le tala lelei o le
atoatoa lea o le le pala. O lenei, e lelei fa‘atasi uma, pe ‘āfai tou te
fa‘atuatua ma le alofa.
MATAUPU 3
1 O lenei e uiga i le ekalesia o Anetioka i Suria, ona ua taʼu mai ia te
aʼu o a outou tatalo ma le loto ua outou maua i ai ia Iesu Keriso, ua i
ai i le filemu; o le a avea outou, e pei o le ekalesia a le Atua, ona
faauuina se tiakono e o atu ia te i latou iina o se amepasa a le Atua;
ina ia olioli faatasi ma i latou pe a latou potopoto, ma vivii atu i le
suafa o le Atua.
2 Amuia lena tagata ia Iesu Keriso, o le a maua e agavaa mo se
auaunaga faapea; ma o le a faamamaluina foi outou lava.
3 O lenei, ‘āfai tou te loto i ai, e lē mafai ‘ona ‘outou faia lea mea
‘ona o le alofa tunoa o le Atua; e faapena foi ona auina atu i latou e
isi ekalesia tuaoi, o nisi o epikopo, o nisi o ositaulaga ma tiakono.
4 A o Filo le tiakono i Kilikia, o le tagata e sili ‘ona aogā, o lo‘o
‘au‘auna mai pea o ia ‘iā te a‘u i le afioga a le Atua; fa‘atasi ma
Reusi le Akatopoli, o le tagata lelei tupito, o lē na mulimuli mai ‘iā te
a‘u mai i Suria, e le‘i fia oti lava; ‘ia molimau fo‘i ‘iā te ‘outou.
5 Ma o aʼu lava e avatu le faafetai i le Atua mo outou ua outou talia i
latou e pei ona talia outou e le Alii. ‘Ae peita‘i o ē na fa‘aleagaina i
latou, ‘ia fa‘amāgaloina i latou i le alofa tunoa o Iesu Keriso.
6 O lo‘o alofa atu ‘iā te ‘outou le alofa o le ‘au uso o i Teroa;
7 Ia faamamaluina i latou e lo tatou Alii o Iesu Keriso; o lē ua latou
faamoemoe i ai, i le tino, ma le agaga, ma le agaga; i le faatuatua, i le
alofa, i le lotogatasi. Tofa ia Keriso Iesu lo tatou faamoemoe tutusa.