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.
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 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.
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 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 (Latin) - The Epistle of Ignatius to the Philadelphians.pdf
1. Epistem Ignjatija
Filadelfijancima
PRVO POGLAVLJE
1 Ignjatije, koga takođe zovu Teofor, u crkvu Boga Oca, i našeg
Gospoda Isusa Hrista, koji je u Filadelfiji u Aziji; koja je dobila
milost, fiksirana u konkordu Boga, i raduje se večnoj strasti našeg
Gospoda, i što je ispunjena u svim milostima kroz njegovo
vaskrsenje: koje takođe pozdravljam u krvi Isusa Hrista, što je naša
večna i neispunjena radost; naročito ako su u jedinstvu sa biskupom,
i prezbiterima koji su sa njim, i đakonijama postavljenim prema umu
Isusa Hrista; koga je u skladu sa svojom voljom nastanio u svojoj
čvrstinama od strane svog Svetog Duha:
2 Koji vladika koga znam je dobio to veliko ministarstvo među vama,
ni o sebi, ni od ljudi, ni iz uzaludne slave; ali po ljubavi Boga Oca, i
našeg Gospoda Isusa Hrista.
3 Čijoj umerenosti se divim; koji su svojim ćutanjem u stanju da
urade više od drugih sa svim svojim sujetanim razgovorima. Jer on je
uklopljen u komande, kao harfa na njene konce.
4 Wherefore my soul esteems his mind towards God most happy,
knowing it to be fruitful in all virtue, and perfect; puna konstancije,
oslobođena strasti, i prema svim umerenostima živog Boga.
5 Wherefore as becomes the children both of the light and of truth;
bežanje od podela i lažnih doktrina; Ali tamo gde je vaš pastir, tu vas,
kao ovce, pratite posle.
6 Jer ima mnogo vukova koji izgledaju dostojno verovanja sa lažnim
zadovoljstvom vode zarobljene one koji trče tokom Boga; Ali u
konkordu neće naći mesto.
7 Uzdržite se stoga od zlih lekovitih bilja koje Isus ne oblači; jer
takve nisu plantaћe Oca. Nije da sam našao bilo kakvu podelu među
vama, već sve načine čistote.
8 Za onoliko koliko su Od Boga, i Isusa Hrista, takođe su sa svojim
episkopom. I koliko god da se pokaje vraжaju u jedinstvo crkve, иak
i oni жe biti sluge Boћje sluge, da mogu ћiveti u skladu sa Isusom.
9 Budite prevareni, braćo; Ako ga neko prati, koji pravi љizmu u
crkvi, neжe naslediti Boћje kraljevstvo. Ako neko hoda za nekim
drugim mišljenjem, ne slaže se sa Hristovom strašću.
10 Wherefore let it be your endeavour to partake all of the holy
eucharist.
11 Jer postoji samo jedno meso našeg Gospoda Isusa Hrista; i jednu
šolju u jedinstvu njegove krvi; jedan oltar;
12 Kao što postoji i jedan biskup, zajedno sa svojom prezbiterijama, i
đakonijama mojih kolega-sluga: da tako šta god da uradite, možete to
da uradite po božjoj volji.
POGLAVLJE 2
1 Moja braćo, ljubav koju imam prema tebi čini me većom; i imajući
veliku radost u tebi, nastojim da te osiguram od opasnosti; ili bolje
rečeno ne ja, već Isus Hrist; u kome sam vezana, više straha, kao da
sam još uvek samo na putu patnje.
2 Ali tvoja molitva Bogu učiniće me savršenom, da mogu da
dostignem taj deo, koji mi je božjom milošću dodeljen: Bežanje u
Jevanđelje kao prema hristovom mesu; i apostolima što se tiče
prezbiterija crkve.
3 Hajde da volimo i proroke, jer su nas i oni doveli do Jevanđelja, i
da se nadamo Hristu, i da ga očekujemo.
4 U kome su takođe verovali da su spaseni u jedinstvu Isusa Hrista;
biti sveti ljudi, dostojan da bude voljen, i imao je u čudu;
5 Koji su dobili svedočenje od Isusa Hrista, i odbrojani su u
Jevanđelju naše zajedničke nade.
6 Ali ako vam bilo ko propoveda jevrejski zakon, čujte ne njemu; jer
bolje je primiti Hristovu doktrinu od one koja je obrezana, nego
judaizam od onog koji nije.
7 Ali ako ili jedan, ili neki drugi, ne govore u vezi Hrista Isusa, čini
mi se da jesu već kao spomenici i sepulhresi mrtvih, na kojima su
ispisana samo imena ljudi.
8 Bežite stoga zle umetnosti i zamke princa ovog sveta; Da u svakom
trenutku ne bi bio ugnjetavani njegovim lukavim raste hladnoćom u
vašoj milostinje. Ali dođite svi zajedno na isto mesto sa
nepodeljenim srcem.
9 I blagosiljam svog Boga da imam dobru savest prema tebi, i da
niko od vas nema gde da se hvali ili otvoreno ili privatno, da sam mu
bio burtenzom u mnogo ili malo.
10 I želim svima među kojima sam razgovarao, da se možda neće
okrenuti svedoku protiv njih.
11 Jer iako bi me neki prevarili prema mesu, ipak duh, biti od Boga,
nije prevaren; Jer zna i kada dolazi i odlazi, i zamera tajne srca.
12 Plakao sam dok sam bio među vama; Spajknem glasnim glasom:
prisustvujem biskupu, i prezbiteriju, i đakonijama.
13 Sad neki bi trebalo da ovo spajknem kao predvideti podelu koja bi
trebalo da se naрe meрu vama.
14 Ali on je moj svedok čije sam dobro u vezama da nisam znao
ništa ni od jednog čoveka. Ali duh pik, govoreći na ovo mudro: Ne
radi ništa bez biskupa:
15 Keep your bodies as the temples of God: Love unity; Bežite od
podela; Budite Hristova sledbenici, kao što je on bio njegov otac.
16 Stoga sam uradio isto što i ja, kao čovek pribran na jedinstvo.
Tamo gde postoji podela, i gnev, Bog ne boravi.
17 Ali Gospod oprašta svo to pokajanje, ako se vrate jedinstvu
Božijem, i savetu biskupa.
18 Jer verujem u milost Isusa Hrista da će te osloboditi svake veze.
19 Ipak vas iscrpljujem da ne radite ništa iz sukoba, ali prema
Hristovom uputstvu.
20 Zato što sam čuo za neke koji kažu; Ukoliko ga ne nađem
napisanog u originalima, neću verovati da će biti zapisano u
Jevanđelju. A kada sam rekao, napisano je; odgovorili su šta je ležalo
pred njima u njihovim oštećenim kopijama.
21 Ali za mene je Isus Hrist umesto svih nekorumpiranih spomenika
na svetu; zajedno sa onim neiskrnjenim spomenicima, njegovim
krstom, i smrću, i vaskrsenja, i verom koja je uz njega; kojom želim,
kroz tvoje molitve, da budem opravdana.
22 Sveštenici su zaista dobri; ali mnogo bolji je visoki sveštenik
kome je Sveti Svetosavski posvećin; i kome su samo one poverene
tajne Božije.
23 On je vrata Oca; kojim Avram, i Isak, i Džejkob, i svi proroci,
ulaze unutra; kao i Apostoli, i crkva.
24 I sve te stvari teže jedinstvu koje je od Boga. Kako to da
jevanđelje ima. šta u njemu daleko iznad svih ostalih dispenzera;
naime, pojava našeg Spasitelja, Gospoda Isusa Hrista, njegova strast i
vaskrsenje.
25 Za voljene proroke koji su mu se obraćali; ali jevanđelje je
savršenstvo nepotkupljivog. Stoga su svi zajedno dobri, ako verujete
u milostinju.
TREĆE POGLAVLJE
1 Sada kao što se tiče crkve Antiohije koja je u Siriji, videvši da mi je
kroz vaše molitve i utrobi koje imate prema njoj u Isusu Hristu, to u
miru; postaćeš ti, kao Crkva Božija, da zadaš nekog đakona da im
odeš kao ambasador Božiji; da će se možda radovati njima kada se
sretnu zajedno, i veličati Božije ime.
2 Blagosloven bio taj čovek u Isusu Hristu, koji će biti proglašen
dostojnim takvog ministarstva; i vi ćete takođe biti veličani.
3 Sada, ako ste voljni, nije nemoguće da to uradite za milost Božiju;
kao i ostale susedne crkve poslale su ih, neke biskupe, neke
sveštenike i đakonije.
4 Što se tiče Fila đakona Ćilicije, najvrednijeg čoveka, on mi i dalje
ministri u reči Božijoj: zajedno sa Rheusom od Agathopolisa,
jedinstvenom dobrom osobom, koja me je pratila čak i iz Sirije, ne
vezano za njegov život: Ovi takođe svedoče vama.
5 I ja lično se zahvaljujem Bogu za tebe što ih primaš onako kako će
te Gospod primiti. Ali za one koji su ih obeščastili, neka im bude
oprošteno kroz milost Isusa Hrista.
6 Milosrđe braće koje su na Troasu vas pozdravlja: od kada takođe
sada pišem od Burrhusa, koga su zajedno sa mnom poslali oni iz
Efesa i Smirne, radi poštovanja.
7 Neka im naš Gospod Isus Hrist oda počast; u koga se nadaju, i u
mesu, i u duši, i u duhu; u veri, u ljubavi, u jedinstvu. Zbogom Hristu
Isusu naša zajednička nada.