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
Scots Gaelic - The Epistle of Ignatius to the Philadelphians.pdf
1. Litir Ignatius chum na
Philadelphianaich
CAIBIDEIL 1
1 Ignatius, d'an goirear mar an ceudna Theophorus, do eaglais Dè an t-
Athair, agus ar Tighearna Iosa Criosd, a tha ann am Philadelphia san
Asia ; a fhuair trocair, air a shocruchadh ann an comh-chòrdadh Dhe,
agus a' deanamh gairdeachais gu siorruidh ann an gradh ar Tighearna,
agus air a choimhlionadh anns an uile throcair tre 'aiseirigh-san : ni mar
an ceudna a ta mi cur failteachadh ann am fuil losa Criosd, ni a tha
siorruidh agus neo-thruaillidh- ean oirnn. gàirdeachas; gu h-àraidh ma tha
iad ann an aonachd ris an Easbuig, agus ris na Clèirich a tha maille ris,
agus ris na diaconan air an suidheachadh a rèir inntinn Iosa Criosd ;
neach a shocraich e a reir a thoile fein anns an uile dhiongmhaltas le a
Spiorad Naomh :
2 Co an t-easbuig is aithne dhomh a fhuair a' mhinistreileachd mhòr sin
'nur measg, nach ann uaith fèin, no o dhaoinibh, no o ghlòir dhiomhain ;
ach tre ghràdh Dhè an t-Athair, agus ar Tighearna Iosa Criosd.
3 Air am bheil meas mòr agam ; neach le a thosd a tha comasach air
barrachd a dhèanamh na feadhainn eile len uile chòmhradh dìomhain. Oir
tha e freagarrach do na h‑àitheantan, mar a’ chlàrsaich ri a teudan.
4 Uime sin tha m'anam a' meas 'inntinn do Dhia ro-shona, air dha fios a
bhi aige gu bheil i tarbhach 's a h-uile deagh-bheus, agus iomlan ; làn de
sheasmhachd, saor o fhulangas, agus a rèir uile mheadhon- achd an Dè
bheò.
5 Uime sin mar a thig clann an t-soluis agus na fìrinn ; teich roinnean
agus teagasgan meallta; ach far am bheil bhur buachaill, an sin dean-
aibh-sa, mar chaoraich, leantuinn.
6 Oir tha mòran mhadadh-alluidh ann a tha air am meas airidh air
creidsinn le toil bhreugach, a' treòrachadh am braighdeanas iadsan a ta
ruith ann an cùrsa Dhè ; ach anns a' choimhcheangal cha'n fhaigh iad àite.
7 Seachainn uime sin droch luibhean nach 'eil Iosa 'g a eideadh ; oir cha'n
ann mar so a tha planntachas an Athar. Chan e gun d’fhuair mi sgaradh
nur measg, ach a h‑uile gnè glanaidh.
8 Oir a mheud 's a ta o Dhia, agus o Iosa Criosd, tha iad mar an ceudna
maille r'an Easbuig. Agus a mheud 's a philleas le aithreachas gu aonachd
na h-eaglais, bithidh iadsan mar an ceudna 'n an seirbhisich do Dhia,
chum as gu'm bi iad beò a reir Iosa.
9 Na bithibh air bhur mealladh, a bhràithre ; ma leanas neach air bith
esan a nì sgarachdainn anns an eaglais, cha sealbhaich e rìoghachd Dhè.
Ma ghluaiseas neach air bith an dèigh barail sam bith eile, cha 'n 'eil e 'g
aontachadh ri gradh Chriosd.
10 Air an aobhar sin biodh e 'n a dichill agaibh uile a ghabhail do'n
Eaglais naomh cheudna.
11 Oir cha 'n'eil ann ach aon fheoil ar Tighearna losa Criosd ; agus aon
chupan ann an aonachd 'fhuil ; aon altair ;
12 Mar an ceudna tha aon easbuig ann, maille r'a chlèir, agus na
deaconaibh mo chomh-sheirbhisich : chum ge b'e ni a ni sibh, gu'n dean
sibh e a rèir toil Dè.
CAIBIDIL 2
1 Mo bhraithrean, tha an gaol a th' agam oirbh ga m' dheanadh nas
lionmhoire; agus air dhomh mòr aoibh- neas a bhi agam annaibh, tha mi
a' dean- amh bhur daingneachadh an aghaidh cunnart ; no gu ma fearr cha
mhise, ach Iosa Criosd ; anns am bheil mi air mo cheang- al a's mò fo
eagal, mar tha mi fathast air an t-slighe gu fulangas.
2 Ach nì bhur n-ùrnuigh ri Dia mi coimhlionta, chum gu'n ruig mi a'
chuibhrionn sin, a tha tre thròcair Dhè air a riarachadh dhomh : a'
teicheadh do'n t-Soisgeul a thaobh feòil Chriosd ; agus do na h-
Abstolaibh a thaobh clèir na h-eaglais.
3 Gràdh- aichidh sinne mar an ceudna na fàidhean, do bhrìgh gu'n
d'threòraich iadsan mar an ceudna sinne chum an t-Soisgeil, agus a dh'
dòchas a bhi againn ann an Criosd, agus a dhùil ris.
4 Anns am bheil mar an ceudna a' creidsinn gu'n robh iad air an saoradh
ann an aonachd losa Criosd ; a bhi 'n an daoine naomha, airidh air a bhi
air an gràdhachadh, agus air an ioghnadh ;
5 A fhuair fianuis o Iosa Criosd, agus a ta air an àireamh ann an Soisgeul
ar dòchais choitchionn.
6 Ach ma shearmonaicheas neach air bith lagh nan Iudhach dhuibh, na
èisd- ibh ris ; oir is fearr teagasg Chriosd fhaotainn o neach a th' air a
thimchioll-ghearradh, na Iudhach- adh o neach aig nach 'eil.
7 Ach mur labhair aon chuid aon chuid, no neach eile, mu thimchioll losa
Criosd, measar iad leam-sa mar charraigh- ean agus uaighean-adhlaic
nam marbh, air am bheil a mhain sgriobhte ainmean dhaoine.
8 Teich uime sin o droch ealadhain agus ribeachan prionnsa an t-saoghail
so ; air eagal gu'm bi sibh uair air bith air bhur sàruchadh leis a chealg-
adh, gu'm fàs sibh fuachd 'n 'ur carrantachd. Ach thigibh uile an ceann a
chèile don aon àite le cridhe neo-roinnte.
9 Agus tha mi a' beannachadh mo Dhia, gu bheil deadh choguis agam
d'ur taobh-sa, agus nach 'eil aig neach air bith 'n 'ur measg-sa uaill a
dheanamh aon chuid gu follaiseach no gu dìomhair, gu'n robh mi dàna
dha ann am mòr no am beag.
10 Agus tha mi a' guidhe air na h-uile 'nur measg ris an do labhair mi,
nach pill e gu fianuis 'nan aghaidh.
11 Oir ged bhiodh cuid air mo mhealladh a reir na feola, gidheadh cha'n
'eil an spiorad, air dha bhi o Dhia, air a mhealladh ; oir tha fios aige araon
cia as a tha e a' teachd, agus c'àit a tha e dol, agus a' cronachadh rùin-
dìomhair a' chridhe.
12 Ghlaodh mi am feadh a bha mi 'n 'ur measg ; Labhair mi le guth àrd:
thoir aire don easbaig, agus don chlèir, agus do na deaconan.
13 A nis shaoil cuid gu'n do labhair mi so, a' faicinn na roinne a bha gu
teachd 'n 'ur measg.
14 Ach is esan m'fhianuis air a sgàth-sa, aig am bheil mi an geimhlibh,
do nach b'aithne dhomh ni sam bith o neach air bith. Ach labhair an
spiorad, air an neach so, ag radh: Na deanaibh ni sam bith as eugmhais an
easbuig:
15 Deanaibh bhur cuirp mar theampull Dè : Gràdhaichibh aonachd ;
Teicheadh roinnean; Bithibh 'n 'ur luchd-leanmhuinn air Criosd, mar bha
esan d'a Athair.
16 Uime sin rinn mi mar a rinn mi, mar dhuine air a dheanamh suas
chum aonachd. Oir far a bheil sgaradh, agus fearg, chan eil Dia a’ gabhail
còmhnaidh.
17 Ach maithidh an Tighearn do na h-uile a ni aithreachas, ma philleas
iad gu aonachd Dhè, agus gu comhairle an eas- umhlachd.
18Oir tha earbsa agam ann an gràs Iosa Crìosd gun saor e sibh o gach
ceangal.
19 Gidheadh tha mi ga d' earalachadh gun sibh a' deanamh ni sam bith a
mach à strì, ach a rèir teagasg Chriosd.
20 Do bhrìgh gu'n cuala mi o chuid a tha 'g ràdh ; mura faigh mi e
sgrìobhte anns na tùsan, cha chreid mi gu bheil e sgrìobhte anns an
t‑soisgeul. Agus nuair a thubhairt mi, Tha e sgrìobhte; fhreagair iad an ni
a bha air am beulaobh 'nan leth-bhreacan truaillidh.
21 Ach dhomhsa tha Iosa Criosd an àite nan uile charraighean neo-
thruaillidh a ta anns an t-saoghal ; maille ris na carraighean neo-
thruaillidh sin, a chrann- ceusaidh, agus a bhàs, agus a aiseirigh, agus an
creidimh a tha trid-san ; leis am bu mhiann leam, tro ur n-ùrnaighean, a
bhith air am fìreanachadh.
22 Gu deimhin tha na sagairt maith ; ach is fearr gu mòr an t-Ard-shagart
d'an d'earbadh an t-Slànuighear naomh ; agus cò a mhàin a tha air
earbsadh rùintean Dhè.
23 Is esan dorus an Athar ; leis an tèid Abrahàm, agus Isaac, agus Iàcob,
agus na fàidhean uile a‑steach; cho maith ris na h-Abstoil, agus an eaglais.
24 Agus tha na nithe so uile buailteach do'n aonachd a ta o Dhia.
Gidheadh tha cuid aig an t-Soisgeul. ciod a th' innte fada os cionn a h-
uile riarachadh eile; 's e sin, coltas ar Slànaighear, an Tighearn losa
Criosd, a fhulangas agus a aiseirigh.
25 Oir thug na fàidhean gràdhach iomradh air ; ach is e an soisgeul
foirfeachd na neo-thruaillidheachd. Uime sin tha iad uile math, ma
chreideas sibh le carrantachd.
CAIBIDEIL 3
1A‑nis a‑thaobh eaglais Antioch a tha ann an Siria, air dhomh a bhith air
innse dhomh, le ur n‑ùrnaighean agus na h‑inninn a tha agaibh rithe ann
an Iosa Crìosd, gur ann an sìth a tha i; bithidh e 'n 'ur n-ionns- aidh, mar
eaglais Dhe, gu'n òrduich- eadh Diacon eigin gu dol d'an ionnsuidh an sin
mar theachdaire Dhè ; chum gu'n dean e gairdeachas maille riu an uair a
choinnicheas iad a chèile, agus gu'n toir e glòir do ainm Dhè.
2 Beannaichte gu robh an duine sin ann an Iosa Crìosd, a gheibhear
airidh air a leithid de mhinistrealachd; agus bithidh sibhse mar an ceudna
air bhur glòrachadh.
3 A nis ma's toil leibh, cha'n 'eil e'n comas duibh so a dheanamh air son
gràis Dè ; mar a chuir na h-eaglaisean eile a bha faisg orra cuideachd,
cuid easbaigean, cuid sagartan agus diaconan.
4 A thaobh Philo deacon Chilicia, duine ro- iomchuidh, tha e fathast a'
fritheal- adh dhomhsa ann am focal Dè : maille ri Rheus o Agathopolis,
duine maith fa leth, a lean mi eadhon à Siria, gun a thaobh 'anama fèin :
Is iad sin thugaibh fianuis mar an ceudna.
5 Agus tha mi fèin a' toirt buidheachais do Dhia air bhur son-sa, gu'n
gabh sibh riu, mar a ghabhas an Tighearn ribh. Ach dhaibhsan a thug eas-
urram dhaibh, gum faigh iad maitheanas tro ghràs Ìosa Crìosd.
6 Tha carrantachd nam braithre a tha ann an Troas a' cur failte oirbh :
uime sin tha mi nis a' sgriobhadh le Burrhus, a chuireadh maille riumsa
leo-san a tha ann an Ephesus agus Smirna, air son urraim.
7 Gu'n tugadh ar Tighearna Iosa Criosd urraim dhoibh ; anns am bheil
dochas aca, araon 'san fheoil, agus 'an anam, agus 'na spiorad ; ann an
creidimh, ann an gràdh, ann an aonachd. Soraidh ann an Iosa Crìosd ar
dòchas coitcheann.