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 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.
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 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 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 seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
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.
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 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 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 seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
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
POGLAVJE 1
1 Pavel, Božji služabnik in apostol Jezusa Kristusa, po veri
božjih izvoljencev in priznanju resnice, ki je po pobožnosti;
2 V upanju na večno življenje, ki ga je Bog, ki ne more
lagati, obljubil pred začetkom sveta;
3 Toda v svojih časih je razodel svojo besedo s pridiganjem,
ki mi je zaupano v skladu z zapovedjo Boga, našega
Odrešenika;
4 Titu, mojemu sinu po skupni veri: Milost, usmiljenje in
mir od Boga Očeta in Gospoda Jezusa Kristusa, našega
odrešenika.
5 Zaradi tega razloga sem te pustil na Kreti, da spraviš v
red stvari, ki jih primanjkuje, in postaviš starešine v
vsakem mestu, kakor sem ti določil.
6 Če je kdo brezmadežen, mož ene žene, ki ima zveste
otroke, ki niso obtoženi nemirnosti ali neukrotljivosti.
7 Kajti škof mora biti neoporečen kot Božji oskrbnik; ni
samovoljen, ni kmalu jezen, ni vdan vinu, ni napaden, ni
vdan umazanemu dobičku;
8 Toda gostoljuben, ljubitelj dobrih ljudi, trezen, pravičen,
svet, zmeren;
9 Trdno se drži zveste besede, kakor je bil poučen, da bi
mogel z zdravim naukom spodbujati in prepričevati
nasprotnike.
10 Veliko je namreč neukrotljivih in nečimrnih govorcev in
goljufov, zlasti tistih iz obrezovanja:
11 Ki jim je treba zapreti usta, ki podrejo cele hiše in učijo
stvari, ki jih ne bi smeli, zaradi umazanega dobička.
12 Eden izmed njih, celo njihov lastni prerok, je rekel:
Krečani so vedno lažnivci, hudobne zveri, počasnega
trebuha.
13 Ta priča je resnična. Zato jih ostro grajaj, da bodo
zdravi v veri;
14 Ne upoštevajoč judovskih bajk in zapovedi ljudi, ki se
obračajo od resnice.
15 Za čiste je vse čisto; za tiste, ki so oskrunjeni in neverni,
pa ni nič čistega; ampak tudi njihov um in vest sta
oskrunjena.
16 Izpovedujejo, da poznajo Boga; toda v delih ga zanikajo,
saj so gnusni in neposlušni ter za vsako dobro delo
nezmožni.
POGLAVJE 2
1 Ti pa govori stvari, ki postanejo zdrav nauk:
2 Starci naj bodo trezni, resni, zmerni, zdravi v veri,
ljubezni in potrpežljivosti.
3 Stare ženske prav tako, da se vedejo, kot se spodobi za
svetost, ne lažne obtoževalke, nestrpne, učiteljice dobrih
stvari;
4 Da bi učili mlade ženske, naj bodo trezne, naj ljubijo
svoje može, ljubijo svoje otroke,
5 Da bodo preudarne, čiste, hišne, dobre, poslušne svojim
možem, da se Božja beseda ne preklinja.
6 Tudi mlade moške spodbujajo, naj bodo trezni.
7 V vsem se daj zgled dobrih del: v nauku nepokvarjenost,
resnost, iskrenost,
8 Zvočna govorica, ki je ni mogoče obsojati; da bo tisti, ki
je nasprotnik, osramočen in da o tebi ne bo imel nič
slabega za povedati.
9 Spodbujaj služabnike, naj bodo poslušni svojim lastnim
gospodarjem in naj jim v vsem ugajajo; ne odgovarja spet;
10 Ne pleni, ampak izkazuje vso dobro zvestobo; da bodo
v vsem krasili nauk Boga, našega odrešenika.
11 Zakaj Božja milost, ki odrešuje, se je prikazala vsem
ljudem,
12 Uči nas, da bi morali v tem svetu živeti trezno, pravično
in pobožno, zanikajoč brezbožnost in posvetna poželenja;
13 V pričakovanju tega blaženega upanja in veličastnega
nastopa velikega Boga in našega Odrešenika Jezusa
Kristusa;
14 ki je dal samega sebe za nas, da bi nas odrešil vsake
krivice in zase očistil izbrano ljudstvo, vneto za dobra dela.
15 Te reči govorijo, opominjajo in grajajo z vso oblastjo.
Naj te nihče ne zaničuje.
POGLAVJE 3
1 Spominjaj jih, naj bodo podrejeni poglavarstvom in
oblastem, naj bodo poslušni sodnikom, naj bodo
pripravljeni na vsako dobro delo,
2 Nikogar naj ne govorijo slabo, ne bodo prepirljivci,
ampak krotki in izkazujejo vso krotkost do vseh ljudi.
3 Kajti tudi sami smo bili včasih nespametni, neposlušni,
zavedeni, služili smo različnim poželenjem in užitkom,
živeli v zlobi in zavisti, sovražni in sovražni drug drugega.
4 Po tem pa se je pokazala dobrota in ljubezen Boga,
našega Odrešenika, do človeka,
5 Ne po delih pravičnosti, ki smo jih storili, ampak po
svojem usmiljenju nas je rešil s kopeljo prerojenja in
prenovo v Svetem Duhu;
6 ki ga je obilno prelil na nas po Jezusu Kristusu, našem
Odrešeniku;
7 Da bi bili opravičeni po njegovi milosti in postali dediči
po upanju večnega življenja.
8 To je verodostojna beseda in to hočem, da nenehno
potrjuješ, da bi tisti, ki verujejo v Boga, pazili na dobra
dela. Te stvari so ljudem dobre in koristne.
9 Vendar se ogibajte nespametnih vprašanj, rodovnikov,
prepirov in prepirov o postavi; ker so nedonosni in
nečimrni.
10 Človeka, ki je krivoverec po prvem in drugem opominu
zavrni;
11 Vedeti, da je tisti, ki je tak, sprevržen in greši, ker je
sam obsojen.
12 Ko bom poslal k tebi Artema ali Tihika, bodi
prizadeven, da prideš k meni v Nikopolis, ker sem se
odločil tam prezimiti.
13 Odvetnika Zena in Apola skrbno pripelji na pot, da jima
nič ne manjka.
14 In tudi naši naj se naučijo vzdrževati dobra dela za
potrebe, da ne bodo nerodovitna.
15 Pozdravljajo te vsi, ki so z menoj. Pozdravite tiste, ki
nas ljubijo v veri. Milost z vami vsemi. Amen. (Pisano je
bilo Titu, posvečenemu za prvega škofa kretske cerkve, iz
Nikopolisa v Makedoniji.)