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 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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
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.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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 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 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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
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.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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 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.
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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 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.
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1. The Epistle of Ignatius
ka Philadelphians
BAB 1
1 Ignatius, anu disebut oge Teoforus, ka jamaah Allah Rama, jeung Gusti
urang Yesus Kristus, anu aya di Filadelfia, Asia; nu geus diala rahmat,
keur dibereskeun dina concord Allah, jeung rejoicing evermore dina
markisa Gusti urang, jeung keur kaeusi dina sagala rahmat ngaliwatan
jadian-Na: Anu ogé kuring salute dina getih Yesus Kristus, nu urang
langgeng tur undefiled. kabagjaan; utamana lamun maranéhanana di
persatuan jeung uskup, jeung presbyters anu jeung manéhna, jeung
deacons diangkat nurutkeun pikiran Yesus Kristus; anu anjeunna
parantos netepkeun kana kahayang-Na sorangan dina sagala firman ku
Roh Suci-Na:
2 Uskup mana anu ku sim kuring terang, nampi palayanan anu hébat di
antara anjeun, sanés tina dirina, boh ku manusa, atanapi tina kamulyaan
anu sia-sia; tapi ku asih Allah Rama, jeung Gusti urang Yesus Kristus.
3 Saha anu ku kuring kagum; anu ku tiiseun-Na geus bisa ngalakukeun
leuwih ti batur kalawan sagala omongan sia. Pikeun anjeunna dipasangan
kana paréntah, sakumaha kacapi kana senar na.
4 Ku sabab kitu jiwa kuring nganggap pikiranana ka Allah anu paling
bagja, terang yén éta buahan dina sagala kahadéan, sareng sampurna;
pinuh ku constancy, bébas tina hawa nafsu, sarta nurutkeun sagala
moderation Allah hirup.
5 Ku sabab eta, sakumaha anu jadi anak-anak boh cahaya jeung
bebeneran; kabur division jeung doktrin palsu; tapi di mana angon anjeun,
di dinya anjeun, sakumaha domba, turutan sanggeus.
6 Pikeun aya loba ajag anu sigana pantes dipercaya jeung kasenangan
palsu, ngarah tawanan maranéhanana anu ngajalankeun dina kursus Allah;
tapi dina concord maranéhna bakal manggihan tempat.
7 Ku sabab kitu, jauhan tina pepelakan anu jahat anu henteu dianggo ku
Yesus; sabab kitu teh lain pakebonan Bapa. Henteu yén kuring parantos
mendakan pamisahan di antara anjeun, tapi langkung seueur kasucian.
8 Sabab sakur anu ti Allah, jeung ti Yesus Kristus, oge jeung uskupna.
Jeung saloba wajib kalawan tobat balik kana persatuan gareja, malah ieu
ogé bakal pagawé Allah, ambéh maranéhanana bisa hirup nurutkeun
Yesus.
9 Ulah katipu, dulur-dulur; Upami aya anu nuturkeun anjeunna anu
nyababkeun perpecahan di garéja, anjeunna henteu bakal ngagaduhan
Karajaan Allah. Upami aya anu nuturkeun pendapat anu sanés, anjeunna
henteu satuju kana gairah Kristus.
10 Ku sabab kitu, hayu urang usaha pikeun nyandak sadayana ékaristi
suci anu sami.
11 Sabab mung aya hiji daging Gusti urang Yesus Kristus; jeung hiji
cangkir dina persatuan getih-Na; hiji altar;
12 Sapertos aya hiji uskup, sareng imam-imamna, sareng para diaken
sasama abdi-abdi, supados naon waé anu anjeun lakukeun, anjeun tiasa
laksanakeun nurutkeun pangersa Allah.
BAB 2
1 Dulur-dulur, kanyaah sim kuring ka aranjeun teh ngajadikeun sim
kuring beuki gede; sarta ngabogaan kabagjaan hébat dina anjeun, abdi
usaha pikeun ngamankeun anjeun tina bahaya; atawa rada lain kuring,
tapi Yesus Kristus; di nu keur kabeungkeut kuring leuwih sieun, salaku
masih ngan dina jalan ka sangsara.
2 Tapi doa anjeun ka Allah bakal ngajadikeun kuring sampurna, supaya
kuring bisa ngahontal bagian, anu ku rahmat Allah geus allotted ka
kuring: kabur kana Injil sakumaha ka daging Kristus; jeung ka Rasul
sakumaha ka presbytery sahiji garéja.
3 Hayu urang ogé mikanyaah ka nabi-nabi, sabab aranjeunna ogé
parantos nungtun urang kana Injil, sareng ngarep-ngarep ka Kristus,
sareng ngarep-ngarep Anjeunna.
4 Dina anu percaya oge, maranehna disalametkeun dina kamanunggalan
Yesus Kristus; keur lalaki suci, pantes dipikacinta, sarta miboga di
wonder;
5 Anu geus narima kasaksian ti Isa Al Masih, jeung geus katanggel dina
Injil pangharepan urang sarerea.
6 Tapi lamun aya anu ngawawarkeun hukum Yahudi ka aranjeun, ulah
digugu; Pikeun leuwih hade narima doktrin Kristus ti hiji nu geus disunat,
ti Yahudi ti hiji nu teu acan.
7 Tapi lamun anu saurang, boh anu sejenna, teu nyarita ngeunaan Kristus
Yesus, eta mah sigana mah kawas monumen jeung makam mayit, anu
ditulisna ngan ngaran jelema.
8 Ku sabab kitu kabur kasenian jahat jeung snares pangeran dunya ieu;
lest iraha wae keur tertindas ku licik na ye tumuwuh tiis dina amal anjeun.
Tapi datangna kabeh babarengan kana tempat anu sarua kalawan haté
undivided.
9 Sareng kuring muji ka Allah kuring yén kuring gaduh hate nurani anu
hadé ka anjeun, sareng yén teu aya di antara anjeun anu tiasa
ngagungkeun boh kabuka atanapi pribadi, yén kuring parantos
ngabeuratkeun anjeunna dina seueur atanapi sakedik.
10 Sareng kuring miharep ka sadayana anu parantos diajak ngobrol,
supados aranjeunna henteu janten saksi ngalawan aranjeunna.
11 Sabab najan aya anu rek nipu ka Kami nurutkeun daging, tapi roh,
asal ti Allah, henteu katipu; sabab weruh boh ti mana asalna jeung ka
mana, sarta reproves rusiah jantung.
12 Sabot kuring aya di antara anjeun, kuring ceurik; Kuring nyarita
kalawan sora tarik: hadir ka uskup, jeung ka presbytery, jeung ka deacons.
13 Ayeuna aya anu nyangka yén kuring nyarioskeun ieu pikeun ningali
perpecahan anu bakal datang di antara anjeun.
14 Tapi Anjeunna teh saksi Kami, sabab Kami dikurung, teu nyahoeun
nanaon ti saha bae. Tapi roh spoke, nyebutkeun on wijaksana kieu: Ulah
nanaon tanpa uskup:
15 Jaga awak sabage bait Allah: Asih persatuan; Kabur divisi; Janten
pengikut Kristus, sakumaha anjeunna ti Rama-Na.
16 Ku sabab kitu, Kami ngalakukeun sakumaha anu geus jadi Kami,
sakumaha jalma anu diwangun kana persatuan. Pikeun dimana aya
division, jeung murka, Allah dwelleth teu.
17 Tapi PANGERAN ngahampura ka jalma-jalma anu tobat, lamun balik
deui kana kasatunggalan Allah, jeung ka Majelis Uskup.
18 Sabab sim kuring ngandelkeun sih kurnia Yesus Kristus, yen
Anjeunna baris ngabebaskeun aranjeun tina sagala beungkeutan.
19 Najan kitu, sim kuring naroskeun ka aranjeun, supaya maraneh ulah
ngalakukeun naon-naon tina pasea, tapi nurutkeun parentah Kristus.
20 Sabab Kami geus ngadenge aya anu nyebutkeun; iwal kuring
manggihan eta ditulis dina aslina, abdi moal yakin eta ditulis dina Injil.
Jeung lamun kuring ngomong, Ieu ditulis; aranjeunna ngajawab naon anu
aya sateuacan aranjeunna dina salinan anu rusak.
21 Tapi keur kuring Yesus Kristus teh gaganti sakabeh monumen
uncorrupted di dunya; bareng jeung eta monumen undefiled, salib-Na,
jeung maot, jeung jadian, jeung iman nu ku manéhna; ku nu kuring
hayang, ngaliwatan solat anjeun, jadi diyakinkeun.
22 Para imam memang hade; tapi leuwih hade nya éta Imam Agung ka
saha nu Maha Suci geus komitmen; sareng saha waé anu dipaparinkeun
kana rahasia-rahasia Allah.
23 Anjeunna teh panto Rama; ku Ibrahim, jeung Ishak, jeung Yakub,
jeung sakabeh nabi, asup; kitu ogé para Rasul, jeung gereja.
24 Sarta sakabeh hal ieu condong kana persatuan anu ti Allah. Tapi Injil
gaduh sababaraha. naon di dinya jauh luhureun sakabeh dispensations
séjén; nyaeta, penampilan Jurusalamet urang, Gusti Yesus Kristus,
markisa jeung jadian-Na.
25 Sabab nabi-nabi anu dipikaasih ngarujuk ka Anjeunna; tapi Injil teh
kasampurnaan incorruption. Ku kituna sadayana babarengan téh alus,
lamun anjeun percaya jeung amal.
BAB 3
1 Ayeuna ngeunaan jamaah Antioki anu aya di Siria, ku sim kuring
dicaritakeun yén ku cara ngadoakeun sareng ngadeukeutkeun hate
aranjeun ka dinya dina Isa Al Masih, éta katengtreman; eta bakal jadi
Anjeun, salaku garéja Allah, ordaining sababaraha Deacon pikeun indit
ka eta thither salaku duta Allah; supaya Anjeunna bisa girang jeung
maranehna lamun maranehna papanggih babarengan, jeung muji ngaran
Allah.
2 Bagja jalma anu aya dina Kristus Yesus, anu bakal kapendak anu
pantes pikeun padamelan sapertos kitu; jeung anjeun sorangan ogé bakal
glorified.
3 Ayeuna upami anjeun kersa, henteu mustahil anjeun ngalakukeun ieu
pikeun rahmat Allah; sakumaha ogé gereja tatangga lianna geus dikirim
aranjeunna, sababaraha uskup, sababaraha imam jeung deacons.
4 Ngeunaan Philo, diakon di Kilikia, jalma anu paling pantes, anjeunna
tetep ngalayanan kuring dina pangandika Allah: sareng Rheus Agatopolis,
jalma anu saé, anu nuturkeun kuring bahkan ti Siria, henteu ngeunaan
kahirupanna: ogé saksi ka anjeun.
5 Sareng kuring sorangan muji sukur ka Allah pikeun anjeun anu nampi
aranjeunna sakumaha Gusti bakal nampi anjeun. Tapi pikeun anu
ngahinakeun aranjeunna, mugia aranjeunna dihampura ku rahmat Yesus
Kristus.
6 Asih dulur-dulur anu aya di Troas salam ka aranjeun.
7 Mugia Gusti urang Yesus Kristus ngamulyakeun maranehna; di saha
aranjeunna ngaharepkeun, boh dina daging, jeung jiwa, jeung sumanget;
dina iman, dina cinta, dina persatuan. Pamitan dina Kristus Yesus
harepan umum urang.