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 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 Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
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 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 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 Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
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 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 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 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.
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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.
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1. Titus
KAPITOLA 1
1 Pavol, Boží služobník a apoštol Ježiša Krista podľa
viery Božích vyvolených a podľa uznania pravdy, ktorá
je po zbožnosti;
2 V nádeji na večný život, ktorý Boh, ktorý nemôže
klamať, zasľúbil skôr, ako sa svet začal;
3 Ale v pravý čas prejavil svoje slovo kázaním, ktoré mi
bolo zverené podľa prikázania Boha, nášho Spasiteľa;
4 Títovi, môjmu synovi podľa spoločnej viery: Milosť,
milosrdenstvo a pokoj od Boha Otca a od Pána Ježiša
Krista, nášho Spasiteľa.
5 Preto som ťa nechal na Kréte, aby si usporiadal veci,
ktoré sú v nedostatku, a ustanovil starších v každom
meste, ako som ti určil.
6 Ak je niekto bezúhonný, manžel jednej manželky,
ktorý má verné deti, ktoré nie sú obvinené z výtržníctva
alebo neposlušnosti.
7 Biskup musí byť bezúhonný ako Boží správca; nie
svojvoľný, nie skoro nahnevaný, nedarovaný vínu, nie
štrajkujúci, nedarovaný špinavému zisku;
8 Ale milovník pohostinnosti, milovník dobrých ľudí,
triezvy, spravodlivý, svätý, umiernený;
9 Držiac sa verného slova, ako ho naučil, aby mohol
zdravou náukou nabádať aj presviedčať odporcov.
10 Lebo je veľa neposlušných a márnomyseľných
hovorcov a podvodníkov, najmä tých z obriezky.
11 Ktorým treba zapchať ústa, ktorí podvracajú celé
domy a učia, čo sa nemá, pre špinavý zisk.
12 Jeden z nich, dokonca ich vlastný prorok, povedal:
Kréťania sú vždy klamári, zlé zvieratá, pomalé bruchá.
13 Toto svedectvo je pravdivé. Preto ich ostro karhaj,
aby boli zdraví vo viere;
14 Nedbať na židovské bájky a ľudské prikázania, ktoré
sa odvracajú od pravdy.
15 Pre čistých je všetko čisté, ale pre poškvrnených a
neveriacich nie je nič čisté; ale aj ich myseľ a svedomie
sú poškvrnené.
16 Vyznávajú, že poznajú Boha; ale v skutkoch ho
zapierajú, sú ohavní a neposlušní a ku každému
dobrému skutku zavrhnutí.
KAPITOLA 2
1 Ale ty hovor veci, ktoré sa stávajú zdravou náukou:
2 Aby starci boli triezvi, vážni, umiernení, zdraví vo
viere, v láske a trpezlivosti.
3 Staršie ženy, aby sa správali podľa svätosti, nie falošné
žalobkyne, málo vína, učiteľky dobrých vecí;
4 Aby učili mladé ženy byť triezvy, milovať svojich
mužov, milovať svoje deti,
5 Byť rozvážni, cudní, strážcovia domu, dobrí, poslušní
svojim mužom, aby sa nerúhali Božiemu slovu.
6 Mladí muži tiež nabádajú, aby zmýšľali triezvo.
7 Vo všetkom sa prejavuj vzorom dobrých skutkov: v
doktríne preukazuj neporušenosť, vážnosť, úprimnosť,
8 Zdravá reč, ktorú nemožno odsúdiť; aby sa zahanbil
ten, kto je na opačnej strane a nemá o vás nič zlého
povedať.
9 Napomínaj sluhov, aby poslúchali svojich pánov a aby
sa im vo všetkom páčili; opäť neodpovedá;
10 Nie rabovať, ale prejavovať všetku dobrú vernosť;
aby vo všetkom zdobili náuku Boha, nášho Spasiteľa.
11 Lebo milosť Božia, ktorá prináša spásu, sa zjavila
všetkým ľuďom,
12 Učí nás, že popierajúc bezbožnosť a svetské
žiadostivosti, máme žiť triezvo, spravodlivo a zbožne v
tomto súčasnom svete;
13 Očakávajúc tú požehnanú nádej a slávne zjavenie
veľkého Boha a nášho Spasiteľa Ježiša Krista;
14 Ktorý vydal seba samého za nás, aby nás vykúpil zo
všetkej neprávosti a očistil si zvláštny ľud, horlivý za
dobré skutky.
15 Toto hovorte, napomínajte a karhajte so všetkou
mocou. Nech tebou nikto nepohŕda.
KAPITOLA 3
1 Mysli na to, aby boli podriadení kniežatstvám a
mocnostiam, aby poslúchali sudcov, aby boli pripravení
na každé dobré dielo,
2 Nehovoriť o nikom zle, nebyť bitkármi, ale miernymi,
prejavovať všetku miernosť všetkým ľuďom.
3 Veď aj my sme boli niekedy blázniví, neposlušní,
oklamaní, slúžili sme rôznym žiadostiam a rozkošiam,
žili sme v zlomyseľnosti a závisti, boli sme v nenávisti a
navzájom sme sa nenávideli.
4 Ale potom sa ukázala láskavosť a láska Boha, nášho
Spasiteľa, k človeku,
5 Nie skutkami spravodlivosti, ktoré sme konali, ale
podľa svojho milosrdenstva nás spasil, obmytím
znovuzrodenia a obnovením Ducha Svätého;
6 Ktorého vylial na nás v hojnosti skrze Ježiša Krista,
nášho Spasiteľa;
7 Keď sme ospravedlnení jeho milosťou, mali by sme sa
stať dedičmi podľa nádeje na večný život.
8 Toto je verné slovo a chcem, aby si tieto veci neustále
tvrdil, aby tí, čo uverili v Boha, dbali na dobré skutky.
Tieto veci sú dobré a prospešné pre ľudí.
9 Ale vyhýbajte sa hlúpym otázkam, rodokmeňom,
sporom a hádkam o zákon; lebo sú neužitočné a márne.
10 Človek, ktorý je heretikom po prvom a druhom
napomenutí, zavrhnite;
11 Vediac, že ten, kto je taký, je podvrátený a hreší, sám
od seba je odsúdený.
12 Keď k tebe pošlem Artema alebo Tychika, usiluj sa
prísť ku mne do Nikopolu, lebo som sa tam rozhodol
prezimovať.
13 Usilovne priveď zákonníka Zenasa a Apolla na cestu,
aby im nič nechýbalo.
14 A aj naši nech sa naučia zachovávať dobré skutky na
nevyhnutné účely, aby neboli neplodné.
15 Pozdravujú ťa všetci, ktorí sú so mnou. Pozdravte
tých, ktorí nás milujú vo viere. Milosť s vami všetkými.
Amen. (Bolo napísané Titovi, vysvätenému prvému
biskupovi cirkvi Kréťanov, z Nicopolisu v Macedónsku.)