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.
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 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 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.
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 Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
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.
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 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 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 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.
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 Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
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.
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.
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 Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 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
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.
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 Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 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
Somali Soul Winning Gospel Presentation - Only JESUS CHRIST Saves.pptx
Sundanese - The Epistles of Paul the Apostle to Seneca, with Seneca's to Paul.pdf
1. Surat-surat Rasul
Paulus ka Seneca,
sareng Surat-
surat Seneca ka
Paulus
BAB 1
Annæus Seneca ka Paul Salam.
1 Pamikirna, Paulus, anjeun parantos terang perkawis obrolan
anu kamari antara kuring sareng Lucilius kuring, ngeunaan
munafik sareng hal-hal sanés; sabab aya sababaraha murid
Anjeun sareng kami;
2 Sabot urang undur-undur ka kebon-kebon Sallustian, anu
diliwat ku maranehna oge, sarta rek ngaliwat ka jalan anu sejen,
ku kayakinan urang, maranehna ngahiji jeung urang.
3 Abdi hoyong anjeun percanten, yén kami hoyong pisan pikeun
obrolan anjeun:
4 Kami resep pisan kana buku anjeun tina seueur Surat, anu
anjeun kirimkeun ka sababaraha kota sareng kota-kota kapala
propinsi, sareng ngandung petunjuk anu saé pikeun
ngalaksanakeun moral:
5 Perasaan sapertos kitu, sakumaha anu kuring nyangka anjeun
sanés panulis, tapi ngan ukur alat pikeun nepikeun, sanaos
kadang panulis sareng alat.
6 Sapertos kitu kaluhuran doktrin-doktrin éta, sareng
kaagunganana, ku kuring nyangka umur manusa teu cekap pikeun
diajar sareng disampurnakeun dina pangaweruh éta. Kuring
miharep karaharjaan anjeun, adi kuring. pamitan.
BAB 2
Paul ka Seneca Salam.
1 Abdi nampi serat anjeun kamari kalayan senang: anu kuring
tiasa langsung nyerat waleran, upami éta pamuda aya di bumi,
anu kuring hoyong kirimkeun ka anjeun:
2 Pikeun anjeun terang iraha, sareng ku saha, dina usum naon,
sareng ka saha kuring kedah ngirimkeun naon waé anu kuring
kirimkeun.
3 Ku sabab eta, sim kuring hayang ulah nepi ka maksakeun ka
Kami, lamun kuring ngadagoan jalma anu hade.
4 Kaula ngarasa bagja pisan, lantaran ditilik ku jalma anu kacida
berhargana, ku aranjeun resep kana Surat-surat Kami:
5Sabab maneh moal diajenan jadi jurig, filsuf, atawa jadi
pangajar pangeran anu kacida agungna, jeung pangawasa sagala
hal, lamun teu tulus. Kuring miharep anjeun karaharjaan
langgeng.
BAB 3
Annæus Seneca ka Paul Salam.
1 Kuring geus réngsé sababaraha jilid, sarta dibagi kana bagian
maranéhanana ditangtoskeun.
2 Abdi tekad macakeun ka Kaisar, sareng upami aya kasempetan
anu nguntungkeun, anjeun ogé kedah hadir, nalika aranjeunna
dibaca;
3 Tapi lamun teu bisa kitu, Kami baris nunjuk jeung mere bewara
ngeunaan hiji poé, nalika urang babarengan maca pagelaran.
4 Abdi parantos mutuskeun, upami abdi tiasa aman, mimiti gaduh
pendapat anjeun ngeunaan éta, sateuacan kuring nyebarkeun éta
ka Kaisar, supados anjeun tiasa yakin kana kanyaah kuring ka
anjeun. Pamit, dearest Paul.
BAB 4
Paul ka Seneca Salam.
1 Sakapeung kuring maca surat-surat anjeun, kuring
ngabayangkeun anjeun hadir sareng kuring; atawa memang
kuring mikir nanaon, ti nu salawasna jeung urang.
2 Ku sabab eta, saenggeus maraneh mimiti datang, urang bakal
panggih deui. Kuring miharep anjeun sadayana karaharjaan.
BAB 5
Annæus Seneca ka Paul Salam.
1 Kami pisan prihatin ku anjeun lila-lila teu aya di kami.
2 Naon eta, atawa urusan naon eta, anu ngahalangan datangna
anjeun?
3 Upami anjeun sieun amarah Kaisar, sabab anjeun parantos
ngantunkeun ageman anjeun anu baheula, sareng ngajantenkeun
proselit batur ogé, anjeun kedah ngabela, yén kalakuan anjeun
henteu lumangsung tina inconstancy, tapi judgment. pamitan.
BAB 6
Paul ka Seneca sareng Lucilius Salam.
1 Ngeunaan hal-hal anu ku anjeun diseratkeun ka kuring, henteu
pantes pikeun kuring nyarioskeun naon-naon dina tulisan
nganggo pulpén sareng mangsi: anu hiji nyéépkeun tanda, sareng
anu sanésna nyatakeun hal-hal.
2 Utamana ku sim kuring terang yen di deukeut aranjeun, kitu
deui jeung Kami, aya nu bakal ngarti kana maksud Kami.
3 Sakabeh jalma kudu dihormat, malah leuwih-leuwih, sabab
leuwih gampang pasea.
4 Jeung lamun urang némbongkeun watek tunduk, urang bakal
nungkulan effectually dina sagala hal, lamun kitu jadi maranehna,
anu sanggup ningali jeung ngaku dirina geus salah. pamitan.
BAB 7
Annæus Seneca ka Paul Salam.
1 Abdi ngaku-ngaku pisan resep maca serat anjeun ka urang
Galata, Korinta, sareng urang Ahaya.
2 Sabab Roh Suci geus di jerona ku maneh nepikeun karep-karep
anu kacida luhurna, luhur, pantes dihormat, jeung leuwih ti
ciptaan maneh sorangan.
3 Ku sabab eta, sim kuring hayang, lamun maneh nulis hal-hal
anu luar biasa, moal aya anu mikahayang kana kaanggunan
ucapan anu saluyu jeung kaagungan maranehna.
4 Sareng abdi kedah gaduh lanceukna, supados abdi henteu
langsung nyumputkeun naon-naon ti anjeun, sareng henteu satia
kana hati nurani abdi, yén Kaisar pisan resep kana sentimen
Surat-surat anjeun;
5Sabab nalika anjeunna ngadéngé mimiti maca aranjeunna,
anjeunna nyatakeun, "Anjeunna reuwas mendakan pamikiran
sapertos kitu dina jalma anu henteu ngagaduhan pendidikan
biasa."
6 Kaula ngawaler, yen Dewa-dewa sok ngagunakeun jelema-
jelema anu teu boga dosa pikeun nyarita, sarta masihan conto ieu
ka manehna dina hiji urang sabangsa anu jahat, ngaranna
Vatienus, anu, nalika anjeunna aya di nagara Reate, aya dua
jelema muncul. ka anjeunna, disebut jarak jeung Pollux, sarta
narima wahyu ti dewa. pamitan.
BAB 8
Paul ka Seneca Salam.
1 Sanaos sim kuring terang yen Kaisar teh sami sareng anu
mikaresep kana agama kami, tapi sim kuring masihan idin pikeun
nasehat ka anjeun tina kasangsaraan anu mana waé, ku cara
masihan kahadean ka kami.
2 Saur abdi, saleresna anjeun parantos nyobian usaha anu bahaya
pisan, nalika anjeun nyatakeun ka kaisar anu ngalanggar agama
sareng cara ibadahna; ningali anjeunna nyembah dewa kapir.
2. 3 Abdi henteu terang naon anu anjeun pikahoyong, nalika anjeun
nyarioskeun hal ieu ka anjeunna; tapi kuring nyangka anjeun
ngalakukeun éta kusabab hormat teuing ka kuring.
4 Tapi kuring miharep yén pikeun mangsa nu bakal datang
anjeun moal ngalakukeun kitu; sabab anjeun kedah ati-ati,
supados anjeun henteu nyiksa tuan anjeun ku cara nunjukkeun
kaasih anjeun ka abdi.
5 Amarah-Na tangtu moal ngarugikeun urang, lamun Mantenna
tetep kapir; Sareng henteuna ambekna moal aya jasa pikeun
urang:
6 Jeung lamun permaisuri kalakuanana pantes kalakuanana,
manehna moal bendu; tapi lamun manehna meta salaku awewe,
manehna bakal affronted. pamitan.
BAB 9
Annæus Seneca ka Paul Salam.
1 Kaula terang, yen surat-surat sim kuring, anu ku sim kuring
wawuh ka aranjeun, yen geus dibacakeun surat-surat aranjeun ka
Kaisar, henteu mangaruhan kana sifat-sifat anu aya di jerona,
2 Anu kacida kuatna ngalihkeun pikiran manusa tina kalakuan
jeung kalakuanana baheula, nepi ka kuring sok reuwas, jeung
geus yakin pisan ku lobana dalil-dalil ti harita.
3 Ku kituna hayu urang mimitian deui; jeung lamun sagala hal
heretofore geus imprudently acted, naha anjeun ngahampura.
4 Abdi parantos ngintunkeun buku de copia verborum ka anjeun.
Pamit, dearest Paul.
BAB 10
Paul ka Seneca Salam.
1 Nalika kuring nulis ka anjeun, sareng nempatkeun nami abdi
sateuacan anjeun, kuring ngalakukeun hiji hal anu henteu
pikaresepeun pikeun diri kuring; sareng bertentangan sareng
agama urang:
2 Sabab sim kuring mah, sakumaha anu geus sering dicaritakeun,
kudu jadi sagala rupa pikeun sarerea, sarta kudu merhatikeun
kualitas aranjeun, anu ku hukum Romawi geus diajenan ka
sakumna senator; nyaéta, nempatkeun ngaran kuring
panungtungan dina prasasti tina Epistle, yén kuring moal
panjang-panjang kalawan uneasiness jeung éra jadi wajib pikeun
ngalakukeun naon éta salawasna inclination kuring. Pamit,
juragan anu dipihormat. Tanggal kalima tina kalénder Juli, dina
consulship kaopat Nero, sarta Messala.
BAB 11
Annæus Seneca ka Paul Salam.
1 Wilujeng sumping ka anjeun, Paulus anu dipikacinta.
2 Lamun hiji jalma anu kacida gedéna, jeung sabagé anjeun, lain
ngan ukur jadi sobat biasa, tapi ogé jadi sobat anu pangdeukeutna
pikeun kuring, kumaha bagjana Seneca!
3 Ku sabab eta, aranjeun, anu kacida pinunjulna, jeung anu jadi
pinunjul di luhur sagala, malah anu pangpunjulna, ulah nganggap
diri sorangan teu pantes disebut heula dina prasasti Surat;
4 Ulah nepi ka curiga yen maneh teu hayang nyoba-nyoba ka
Kami, lain keur ngagoda kuring; sabab anjeun terang yén anjeun
janten warga nagara Romawi.
5 Sareng abdi tiasa hoyong aya dina kaayaan atanapi jabatan anu
anjeun aya, sareng yén anjeun aya dina kaayaan anu sami sareng
kuring. Pamit, dearest Paul. Tanggal xth tina kalénder April, dina
consulship of Aprianus na Capito.
BAB 12
Annæus Seneca ka Paul Salam.
1 Wilujeng sumping ka anjeun, Paulus anu dipikacinta. Naha
anjeun henteu nyangka kuring prihatin pisan sareng duka yén
kapolosan anjeun kedah nyababkeun anjeun sangsara?
2 Jeung yen sakabeh jalma kudu nyangka anjeun Kristen jadi
kriminal, jeung ngabayangkeun sagala musibat anu lumangsung
ka kota, disababkeun ku anjeun?
3 Tapi hayu urang nanggung dakwaan ku watek sabar, naroskeun
kabeneran urang ka pangadilan di luhur, anu ngan hiji-hijina
rejeki susah urang bakal tiasa dituju, dugi ka panjangna musibah
urang bakal aya dina kabagjaan anu teu tiasa dirobih.
4 Jaman baheula geus ngahasilkeun tiran Alexander putra Pilipus,
jeung Dionysius; urang ogé geus ngahasilkeun Caius Cæsar; anu
inclinations éta hijina hukum maranéhanana.
5 Sedengkeun pikeun kota Roma anu sering kaduruk, sababna
jelas; sareng upami aya jalma dina kaayaan kuring anu diidinan
nyarios, sareng saurang tiasa nyatakeun hal-hal anu poék ieu
tanpa bahaya, masing-masing kedah ningali sadayana perkawis
éta.
6 Urang Nasrani jeung Yahudi memang ilahar dihukum lantaran
kajahatan ngaduruk eta kota; tapi éta miscreant impious, anu
delights di murders jeung butcheries, jeung disguises villanies-Na
jeung bohong, geus ditunjuk pikeun, atawa ditangtayungan
saacan, waktu ditangtoskeun na.
7 Sareng sakumaha nyawa unggal jalma anu saé ayeuna
dikurbankeun tibatan hiji jalma anu nyababkeun kajahatan, kitu
ogé ieu bakal dikurbankeun pikeun seueur jalma, sareng anjeunna
bakal dibaktikeun pikeun diduruk ku seuneu tibatan sadayana.
8 Saratus tilu puluh dua imah, jeung opat alun-alun atawa pulo-
pulo kabeh kaduruk dina genep poe: nu katujuh ngaberesihkeun
seuneuna. Kuring miharep anjeun sadayana kabagjaan.
9 Tanggal kalima tina kalénder April, dina konsul Frigius jeung
Bassus.
BAB 13
Annæus Seneca ka Paul Salam.
1 Wilujeng sumping ka anjeun, Paulus anu dipikacinta.
2 Anjeun geus nulis loba jilid dina gaya allegorical jeung mistis,
sarta ku kituna urusan perkasa saperti jeung bisnis keur komitmen
ka anjeun, merlukeun teu diatur off jeung sagala flourishes
retorika ucapan, tapi ngan sababaraha elegance ditangtoskeun.
3 Abdi émut anjeun sering nyarios, yén seueur anu mangaruhan
gaya sapertos kitu nyababkeun cilaka ka jalma-jalma, sareng
kaleungitan kakuatan tina urusan anu aranjeunna dirawat.
4 Tapi dina hal ieu, kuring hoyong anjeun nganggap kuring,
nyaéta, hormat kana basa Latin anu leres, sareng milih kecap-
kecap anu leres, supados anjeun langkung hadé ngatur amanah
mulya anu aya dina anjeun.
5 pamitan. Tanggal vth tina ngaran Juli, Leo jeung Savinus
consuls.
BAB 14
Paul ka Seneca Salam.
1 Pertimbangan serius anjeun dibales ku panemuan ieu, anu
dipasihkeun ku Gusti Allah tapi ngan ukur sababaraha.
2 Ku sabab eta, Kami yakin yen Kami melak siki anu pangkuatna
dina taneuh anu subur, lain bahan naon-naon, anu ruksak, tapi
firman Allah anu awet, anu bakal nambahan sarta ngahasilkeun
buah ka kalanggengan.
3 Anu ku kawijaksanaan anjeun parantos dihontal, bakal tetep
tanpa karusakan salamina.
4 Percaya yén anjeun kedah ngajauhan tahayul urang Yahudi
sareng anu sanés.
5 Hal-hal anu ku anjeun parantos dugi ka, terangkeun kalayan ati-
ati ka Kaisar, kulawargana, sareng babaturan anu satia;
6 Sanaos parasaan anjeun sigana teu pikaresepeun, sareng henteu
kahartos ku aranjeunna, kumargi kalolobaanana henteu paduli
kana omongan anjeun, tapi Firman Allah anu parantos
dilebetkeun kana aranjeunna, dina waktosna bakal ngajantenkeun
aranjeunna janten lalaki anyar, anu hoyong ka Allah.
7 Pamit Seneca, anu paling dipikacinta ku urang. Tanggal dina
Kalender Agustus, dina konsul Leo sareng Savinus.