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.
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 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 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 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.
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 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 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.
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.
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More from Filipino Tracts and Literature Society Inc.
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.
More from Filipino Tracts and Literature Society Inc. (20)
Swahili - The Epistle of Apostle Paul to Titus.pdf
1. Tito
SURA YA 1
1 Paulo, mtumwa wa Mungu na mtume wa Yesu Kristo, kwa
imani ya wateule wa Mungu, na utambuzi wa kweli upatao
utauwa;
2 kwa tumaini la uzima wa milele, ambao Mungu asiyeweza
kusema uongo aliahidi kabla ya kuumbwa ulimwengu;
3 Lakini kwa nyakati zake amelidhihirisha neno lake kwa
mahubiri niliyokabidhiwa kwa amri ya Mwokozi wetu Mungu;
4 kwa Tito, mwanangu halisi katika imani tunayoshiriki sote:
Neema, rehema na amani kutoka kwa Mungu Baba na kwa
Bwana Yesu Kristo Mwokozi wetu.
5 Kwa sababu hiyo nalikuacha Krete, ili uyatengeneze mambo
yaliyopungua, na kuwaweka wazee katika kila mji, kama
nilivyokuagiza;
6 Ikiwa mtu yeyote hana lawama, mume wa mke mmoja,
mwenye watoto waaminifu wasioshitakiwa kuwa ni wakorofi
au wakaidi.
7 Maana imempasa askofu awe mtu asiye na lawama, kwa
kuwa ni wakili wa Mungu; si mtu wa kujipendekeza, si
mwenye hasira upesi, si mlevi, si mshambuliaji, si mpenda
mapato ya aibu;
8 bali awe mkaribishaji-wageni, mwenye kupenda watu wema,
mwenye kiasi, mwadilifu, mtakatifu, mwenye kiasi;
9 akishikamana sana na neno la uaminifu kama
alivyofundishwa, apate kuwaonya kwa mafundisho yenye
uzima, na kuwashawishi wapingao.
10 Kwa maana wako wengi wasiotii, wanenaji maneno yasiyo
na maana na wadanganyifu, hasa wale wa tohara.
11 Ni lazima vinywa vyao vizibiwe, watu wanaopindua
nyumba nzima na kufundisha mambo yasiyowapasa kwa ajili
ya mapato ya aibu.
12 Mmoja wao, ambaye ni nabii wao wenyewe, alisema,
Wakrete ni waongo sikuzote, wanyama wabaya na wajinga.
13 Ushahidi huu ni kweli. Kwa hiyo uwakemee kwa ukali,
wapate kuwa wazima katika imani;
14 Wasizingatie hadithi za Kiyahudi, na maagizo ya
wanadamu wanaoiacha kweli.
15 Vitu vyote ni safi kwa walio safi; lakini hata akili zao na
dhamiri zao zimetiwa unajisi.
16 Wanakiri kwamba wanamjua Mungu; bali kwa matendo
yao wanamkana;
SURA YA 2
1 Bali wewe nena mambo yapasayo mafundisho yenye uzima;
2 ili wazee wawe na kiasi, wastahivu, wenye kiasi, wazima
katika imani, katika upendo na katika saburi.
3 Vivyo hivyo na wanawake wazee wawe na mwenendo
unaowapasa kuwa watakatifu, wasiwe wasingiziaji;
4 ili wawafundishe wanawake vijana kuwa na kiasi,
kuwapenda waume zao, na kuwapenda watoto wao;
5 wawe na busara, safi, watunzaji wa nyumba zao, wazuri,
watii waume zao wenyewe, ili neno la Mungu lisitukanwe.
6 Vijana vivyo hivyo waonyeni wawe na kiasi.
7 Katika mambo yote ukijionyesha kuwa kielelezo cha
matendo mema:
8 Maneno yenye uzima, yasiyoweza kulaumiwa; ili yule aliye
wa upande wa kinyume apate aibu, kwa kuwa hana neno baya
la kusema juu yenu.
9 Watumwa wawatii mabwana zao na kuwapendeza katika
mambo yote; kutojibu tena;
10 si kwa dhuluma, bali waonyeshe uaminifu wote mwema;
ili wayapambe mafundisho ya Mwokozi wetu Mungu katika
mambo yote.
11 Kwa maana neema ya Mungu iwaokoayo wanadamu wote
imefunuliwa;
12 nayo yatufundisha kukataa ubaya na tamaa za kidunia,
tupate kuishi kwa kiasi, na haki, na utauwa, katika ulimwengu
huu wa sasa;
13 tukilitazamia tumaini lenye baraka na mafunuo ya utukufu
wa Mungu mkuu na Mwokozi wetu Yesu Kristo;
14 ambaye alijitoa nafsi yake kwa ajili yetu, ili atukomboe na
maovu yote, na kujisafishia watu wawe milki yake mwenyewe,
wale walio na juhudi katika matendo mema.
15 Nena mambo haya, na kuonya, na kemea kwa mamlaka
yote. Mtu awaye yote asikudharau.
SURA YA 3
1 Uwakumbushe kuwa chini ya ufalme na mamlaka, na
kuwatii mahakimu, na kuwa tayari kwa kila tendo jema;
2 Wasimtukane mtu yeyote, wasiwe wagomvi, bali wawe
wapole, wakionyesha upole wote kwa watu wote.
3 Kwa maana hapo zamani sisi nasi tulikuwa wajinga, waasi,
tumedanganywa, tukitumikia tamaa na anasa za namna nyingi,
tukiishi katika uovu na husuda, tukichukiza na kuchukiana.
4 Lakini baada ya hayo wema na upendo wa Mungu Mwokozi
wetu kwa wanadamu ukaonekana;
5 si kwa matendo ya haki tuliyoyatenda sisi, bali kwa rehema
yake, kwa kuoshwa kwa kuzaliwa kwa pili na kufanywa upya
na Roho Mtakatifu;
6 aliomimina juu yetu kwa wingi kwa Yesu Kristo Mwokozi
wetu;
7 ili tukiisha kuhesabiwa haki kwa neema yake, tupate
kufanywa warithi sawasawa na tumaini la uzima wa milele.
8 Neno hili ni la kuaminiwa, na mambo haya nataka
uyathibitishe daima, ili wale waliomwamini Mungu wawe
waangalifu katika kudumisha matendo mema. Mambo hayo ni
mazuri na yana faida kwa wanadamu.
9 Lakini ujiepushe na maswali ya kipumbavu, na nasaba, na
magomvi na mabishano juu ya sheria; kwa maana hayana
faida na ni ubatili.
10 Mtu aliye mzushi baada ya onyo la kwanza na la pili
umkatae;
11 tukijua kwamba mtu wa namna hiyo amepotoka, tena
anatenda dhambi, hali amehukumiwa mwenyewe.
12 Nitakapomtuma kwako Artema au Tikiko, fanya bidii kuja
kwangu Nikopoli; kwa maana nimekusudia kukaa huko
wakati wa baridi.
13 Umlete kwa bidii Zena, mwanasheria, na Apolo katika
safari yao, wasipungukiwe na kitu.
14 Watu wetu pia wajifunze kudumisha matendo mema kwa
matumizi yanayohitajiwa, ili wasiwe watu wasio na matunda.
15 Wote walio pamoja nami wanakusalimu. Wasalimu wale
wanaotupenda katika imani. Neema na iwe nanyi nyote.
Amina. (Iliandikwa kwa Tito, aliyewekwa rasmi kuwa askofu
wa kwanza wa kanisa la Wakreti, kutoka Nikopoli ya
Makedonia.)