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 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 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 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.
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 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.
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.
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
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 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 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 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.
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 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.
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.
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
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 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.
More Related Content
More from Filipino Tracts and Literature Society Inc.
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.
More from Filipino Tracts and Literature Society Inc. (20)
Arabic - The Story of Ahikar the Grand Vizier of Assyria.pdf
Serbian (Cyrillic) - The Epistle of Ignatius to the Philadelphians.pdf
1. Игњатијева
посланица
Филаделфијанима
ПОГЛАВЉЕ 1
1 Игњатије, који се зове и Теофор, цркви Бога Оца и Господа
нашег Исуса Христа, која је у Филаделфији у Азији; који је
задобио милост, учврстивши се у сагласности Божијој, и
радујући се довека у страдању Господа нашег, и испунивши се
сваком милосрђу васкрсењем његовим: које и ја поздрављам у
крви Исуса Христа, која је вечна и неокаљана наша. радост;
нарочито ако су у јединству са епископом, и презвитерима који
су с њим, и ђаконима постављеним по уму Исуса Христа; кога је
по својој вољи у свој својој чврстоћи настанио Духом својим
Светим:
2 За којег знам да је епископ добио ту велику службу међу вама,
не од себе, ни од људи, ни из испразне славе; него љубављу Бога
Оца и Господа нашег Исуса Христа.
3 Чијој се умерености дивим; који је својим ћутањем у стању да
учини више од других са свим њиховим сујетним говором. Јер је
способан за заповести, као харфа за њене жице.
4 Зато моја душа сматра да је његов ум према Богу најсрећнији,
знајући да је плодан у свим врлинама и савршен; пун
постојаности, слободан од страсти и по свој умерености Бога
живога.
5 Зато као што бива деца светлости и истине; бежите од подела
и лажних доктрина; али где је ваш пастир, тамо и ви као овце
идете.
6 Јер има много вукова који изгледају вредни веровања са
лажним задовољством одводе у заробљенике оне који трче
Божјим путем; али у складу неће наћи места.
7 Зато се уздржавај од злих трава које Исус не обрађује; јер
такви нису плантаже Очеве. Не да сам наишао на било какву
поделу међу вама, већ на сваку врсту чистоте.
8 Јер који су од Бога и Исуса Христа, они су и са својим
епископом. И који ће се покајањем вратити у јединство цркве, и
ови ће бити слуге Божје, да живе по Исусу.
9 Не варајте се, браћо; ако ко пође за оним ко направи раскол у
цркви, неће наследити Царства Божијег. Ако неко иде за другим
мишљењем, не слаже се са страшћу Христовом.
10 Зато нека буде ваш труд да се сви причешћујете у истој светој
евхаристији.
11 Јер само је једно тело Господа нашег Исуса Христа; и једна
чаша у јединству крви његове; један олтар;
12 Као што је и један епископ, са својим презвитерством, и
ђакони, моји саслужитељи, да све што чините чините по вољи
Божијој.
ПОГЛАВЉЕ 2
1 Браћо моја, љубав коју имам према вама чини ме још већим; и
имајући велику радост у вама, трудим се да вас заштитим од
опасности; или боље речено не ја, него Исус Христос; у коме се
све више бојим, јер је још само на путу ка патњи.
2 Али ваша молитва Богу учиниће ме савршеним, да могу
достићи онај део, који ми је по Божијој милости додељен:
бежање Јеванђељу као телу Христовом; и Апостолима као
презвитерију цркве.
3 Волимо и пророке, јер су нас и они довели до Јеванђеља, и да
се надамо у Христа и да га очекујемо.
4 У коме су такође верујући спасени у јединству Исуса Христа;
бити свети људи, достојни да буду вољени и у чуду;
5 Који су примили сведочанство од Исуса Христа и побројани су
у Јеванђељу наше заједничке наде.
6 Али ако вам ко проповеда јеврејски закон, не слушајте га; јер
је боље примити науку Христову од онога који је обрезан, него
јудаизам од онога који није.
7 Али ако ни једни ни други не говоре о Христу Исусу, чини ми
се да су само споменици и гробови мртвих, на којима су
исписана само имена људи.
8 Зато бежите од зле вештине и замки кнеза овога света; да се не
бисте угњетавали његовим лукавством у свом милосрђу. Али
дођите сви заједно на исто место са неподељеним срцем.
9 И благосиљам свог Бога што имам чисту савест према вама, и
да нико међу вама нема чиме да се хвали ни јавно ни приватно,
да сам му био тежак у много или мало.
10 И желим свима међу којима сам разговарао да се не окрене
сведоку против њих.
11 Јер премда би ме неки преварили по телу, ипак се дух, који је
од Бога, не вара; јер зна и одакле долази и куда иде, и укорава
тајне срца.
12 Плакао сам док сам био међу вама; Говорио сам у сав глас:
пазите на епископа, и на презвитерство, и на ђаконе.
13 Неки су мислили да сам ово рекао као предвиђање поделе
која ће доћи међу вама.
14 Али он ми је сведок због кога сам у оковима да ни од кога
нисам знао ништа. Али дух проговори говорећи овако: ништа не
чини без епископа:
15 Чувајте своја тела као храмове Божије: волите јединство;
Бежите дивизије; Будите следбеници Христови, као што је он
био свог Оца.
16 Учинио сам, дакле, како сам постао, као човек саздан за
јединство. Јер где је подела и гнев, Бог не пребива.
17 Али Господ опрашта свима који се кају, ако се врате у
јединство Божије и у сабор епископа.
18 Јер се уздам у милост Исуса Христа да ће вас ослободити
сваке окове.
19 Ипак вас опомињем да ништа не чините из свађе, него по
упутству Христовом.
20 Јер сам чуо за неке који говоре; осим ако га не нађем
написано у оригиналу, нећу веровати да је написано у Јеванђељу.
И кад рекох: Писано је; одговорили су шта је пред њима у
њиховим исквареним копијама.
21 Али за мене је Исус Христ уместо свих неискварених
споменика на свету; заједно са тим неоскврњеним споменицима,
крстом његовим, и смрћу, и васкрсењем, и вером која је од њега;
којим желим да се твојим молитвама оправдам.
22 Свештеници су заиста добри; али много је бољи
Првосвештеник коме је Светиња над светињама предана; и коме
су једином поверене тајне Божије.
23 Он је врата Очева; којим улазе Авраам, Исак и Јаков и сви
пророци; као и Апостоли, и црква.
24 И све ове ствари теже јединству које је од Бога. Међутим,
Јеванђеље их има. шта је у њему далеко изнад свих других
диспензација; наиме јављање Спаситеља нашег, Господа Исуса
Христа, његово страдање и васкрсење.
25 Јер су се љубљени пророци позивали на њега; али јеванђеље
је савршенство нетрулежности. Све је, дакле, заједно добро, ако
верујете у милосрђе.
ПОГЛАВЉЕ 3
1 А што се тиче Цркве у Антиохији која је у Сирији, пошто ми је
речено да је по вашим молитвама и утробом која имате према
њој у Исусу Христу, она у миру; постаће ти, као црква Божија,
да хиротонишеш неког ђакона да им тамо оде као посланик
Божији; да би се са њима радовао када се састану и славили име
Божје.
2 Благословен тај човек у Исусу Христу, који ће бити достојан
такве службе; и ви ћете се такође прославити.
3 Ако сте вољни, није немогуће да то учините за милост Божију;
као што су их послале и друге суседне цркве, неки епископи,
неки свештеници и ђакони.
4 Што се тиче Филона, ђакона из Киликије, најдостојнији човек,
он ми још увек служи речју Божијом: заједно са Рејем из
Агатопоља, изузетним добрим човеком, који ме је пратио чак и
из Сирије, не гледајући свог живота: ови такође сведочи за вас.
5 И сам захваљујем Богу за вас што их примате као што ће
Господ примити вас. Али онима који су их обешчастили, нека
им буде опроштено милошћу Исуса Христа.
6 Поздравља вас милосрђе браће која су у Троади; одакле сада
пишем и Бурус, кога су заједно са мном послали они из Ефеса и
Смирне, ради поштовања.
7 Господ наш Исус Христос нека их поштује; у кога се надају и
телом и душом и духом; у вери, у љубави, у јединству. Збогом у
Христу Исусу, наша заједничка нада.