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.
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 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.
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.
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.
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 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.
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.
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 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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More from Filipino Tracts and Literature Society Inc.
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. Ignatiusbrevet till
Filadelfia
KAPITEL 1
1 Ignatius, som också kallas Theophorus, till Guds Faders församling
och vår Herre Jesu Kristi, som är i Filadelfia i Asien; som har vunnit
barmhärtighet, fast i Guds överensstämmelse och för evigt glädje sig
över vår Herres lidande och fullbordas i all barmhärtighet genom
hans uppståndelse. glädje; särskilt om de är förenade med biskopen
och presbyter som är med honom, och diakonerna som är utsedda
enligt Jesu Kristi sinne; som han har fastställt efter sin egen vilja i all
fasthet genom sin helige Ande:
2 Vilken biskop jag känner fick den stora tjänsten bland er, inte av
sig själv, varken av människor eller av fåfäng ära; utan genom Guds
Faders och vår Herre Jesu Kristi kärlek.
3 Vars måttlighet jag beundrar; som genom sin tystnad förmår mer
än andra med allt sitt fåfänga prat. Ty han är anpassad till buden, som
harpan till dess strängar.
4 Därför aktar min själ hans sinne gentemot Gud mycket lycklig,
eftersom jag vet att det är fruktbart i all dygd och fullkomligt. full av
ståndaktighet, fri från passion och enligt den levande Gudens alla
måttfullhet.
5 Därför blir det både ljusets och sanningens barn; fly splittringar och
falska doktriner; men där er herde är, där följer ni efter som får.
6 Ty det finns många vargar som tycks vara värdiga att tro med ett
falskt nöje och föra till fånga dem som springer på Guds väg; men i
samförstånd skola de ingen plats finna.
7 Avhåll dig därför från onda örter som Jesus inte odlar; för sådana
är inte Faderns plantage. Inte för att jag har funnit någon splittring
bland er, utan snarare all slags renhet.
8 Ty alla som är av Gud och Jesus Kristus, är också med sin biskop.
Och så många som med omvändelse kommer att återvända till
församlingens enhet, även dessa skall också vara Guds tjänare, så att
de må leva enligt Jesus.
9 Låt er inte vilseledas, bröder; Om någon följer honom som gör en
schism i församlingen, han skall inte ärva Guds rike. Om någon går
efter någon annan åsikt, håller han inte med Kristi passion.
10 Låt det därför vara er strävan att ta del av hela samma heliga
nattvard.
11 Ty det finns bara ett kött av vår Herre Jesu Kristi; och en bägare i
hans blods enhet; ett altare;
12 Liksom det finns en biskop, tillsammans med hans ämbete, och
diakonerna mina medtjänare: så att vad ni än gör, så må ni göra det
enligt Guds vilja.
KAPITEL 2
1 Mina bröder, den kärlek jag har till er gör mig desto större; och jag
har stor glädje i dig, och jag strävar efter att skydda dig mot fara;
eller snarare inte jag, utan Jesus Kristus; i vilken jag är bunden desto
mer fruktar, eftersom jag ännu bara är på väg mot lidande.
2 Men din bön till Gud skall göra mig fullkomlig, så att jag kan nå
den del, som genom Guds barmhärtighet är tilldelad mig: Fly till
evangeliet som till Kristi kött; och till apostlarna vad gäller kyrkans
presbyterium.
3 Låt oss också älska profeterna, eftersom de också har fört oss till
evangeliet och att hoppas på Kristus och vänta honom.
4 På vilken de också, genom att tro, blev frälsta i Jesu Kristi enhet;
vara heliga män, värdiga att bli älskade och förundrade;
5 som har tagit emot vittnesbörd från Jesus Kristus och är räknade i
evangeliet om vårt gemensamma hopp.
6 Men om någon predikar den judiska lagen för er, så hör inte på
honom; ty det är bättre att ta emot Kristi lära från en som har blivit
omskuren, än judendom från en som inte har gjort det.
7 Men om varken den ene eller den andra talar om Kristus Jesus, så
förefaller de mig vara endast såsom monument och gravar för de
döda, på vilka endast människonamn är skrivna.
8 Fly därför den här världens furstes ogudaktiga konster och snaror;
så att ni inte vid något tillfälle, när ni blir förtryckta av hans list,
fryser i er kärlek. Men kom alla tillsammans till samma plats med ett
odelat hjärta.
9 Och jag lovar min Gud att jag har ett gott samvete mot er, och att
ingen bland er har något att berömma sig vare sig öppet eller enskilt,
att jag har varit honom betungande i mycket eller litet.
10 Och jag önskar alla bland vilka jag har samtalat, att det inte må
vända sig till ett vittne mot dem.
11 Ty fastän somliga skulle ha förvillat mig efter köttet, så är inte
anden, som är från Gud, bedragen; ty den vet både varifrån den
kommer och vart den går, och tillrättavisar hjärtats hemligheter.
12 Jag grät medan jag var mitt ibland er; Jag talade med hög röst:
sörj för biskopen och presbyteriet och diakonerna.
13 Nu antog några att jag talade detta som att jag förutsåg den
splittring som skulle komma bland er.
14 Men han är mitt vittne för vars skull jag är i bojor att jag inte
visste något från någon människa. Men anden talade och sade på
detta sätt: Gör ingenting utan biskopen:
15 Håll era kroppar som Guds tempel: Älska enhet; Fly divisioner;
Var Kristi efterföljare, som han var av sin Fader.
16Därför gjorde jag som jag blev, som en man beredd till enhet. Ty
där det finns splittring och vrede, där bor inte Gud.
17 Men Herren förlåter alla som omvänder sig, om de återvänder till
Guds enhet och till biskopens råd.
18 Ty jag litar på Jesu Kristi nåd, att han skall befria er från varje
band.
19 Men jag förmanar er att ni inte gör något av tvist, utan enligt
Kristi anvisning.
20 Ty jag har hört några som säger; om jag inte finner det skrivet i
originalen, kommer jag inte att tro att det är skrivet i evangeliet. Och
när jag sade: Det är skrivet; de svarade vad som låg framför dem i
sina korrupta kopior.
21 Men för mig är Jesus Kristus i stället för alla oförstörda
monument i världen; tillsammans med dessa oförsmutsade
monument, hans kors och död och uppståndelse och tron som är
genom honom; genom vilken jag önskar bli rättfärdig genom dina
böner.
22 Prästerna är verkligen goda; men mycket bättre är översteprästen,
till vilken det allra heligaste har överlåtits; och som ensam har
anförtrotts Guds hemligheter.
23 Han är Faderns dörr; genom vilka Abraham och Isak och Jakob
och alla profeterna gå in; samt apostlarna och kyrkan.
24 Och allt detta syftar till den enhet som är av Gud. Men evangeliet
har några. vad i den långt över alla andra dispenser; nämligen
framträdandet av vår Frälsare, Herren Jesus Kristus, hans passion och
uppståndelse.
25 Ty de älskade profeterna hänvisade till honom; men evangeliet är
oförgängelsens fullkomlighet. Därför är alla tillsammans goda, om ni
tror med kärlek.
KAPITEL 3
1 Vad nu beträffar församlingen i Antiokia, som är i Syrien, eftersom
jag har fått veta att den är i frid genom era böner och de inälvor ni
har mot den i Jesus Kristus. det kommer att bli dig, som Guds kyrka,
att förordna någon diakon att gå till dem dit som Guds ambassadör;
att han kan glädja sig med dem när de träffas och förhärliga Guds
namn.
2 Välsignad vare den man i Jesus Kristus, som skall befinnas värdig
en sådan tjänst; och även ni själva skall bli förhärligade.
3 Om du nu vill, är det inte omöjligt för dig att göra detta för Guds
nåds skull; som även de andra grannkyrkorna har sänt dem, några
biskopar, några präster och diakoner.
4 Vad beträffar Filon, diakonen från Kilikien, en högst värdig man,
han tjänar mig fortfarande i Guds ord: tillsammans med Rheus från
Agathopolis, en enastående god människa, som har följt mig till och
med från Syrien, utan att angå sitt liv: vittna också om er.
5 Och jag själv tackar Gud för er att ni tar emot dem, såsom Herren
tar emot er. Men för dem som vanärade dem, må de bli förlåtna
genom Jesu Kristi nåd.
6 De bröders välgörenhet som äro i Troas hälsar er; varifrån skriver
jag nu också av Burrhus, som för respektens skull sändes med mig av
dem från Efesos och Smyrna.
7 Må vår Herre Jesus Kristus ära dem; på vilka de hoppas, både till
kött och själ och ande; i tro, i kärlek, i enhet. Farväl i Kristus Jesus
vårt gemensamma hopp.