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.
Roma'da 11 Ağustos 430'da toplanan bir konsilde mahkûm edilen Nestorius, imparator Theodosius II'den bu konsili toplamasını istedi. Bunun üzerine imparator, ortak imparatoru Valentinianus III ile birlikte ve Papa Celestine I'in onayıyla konsili toplamaya karar verdi. Theodosius'un 19 Kasım 430 tarihli mektubunda, çağrılan herkesin Pentekost Bayramı olan 7 Haziran 431'de Efes'te hazır bulunması isteniyordu.
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 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.
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.
Roma'da 11 Ağustos 430'da toplanan bir konsilde mahkûm edilen Nestorius, imparator Theodosius II'den bu konsili toplamasını istedi. Bunun üzerine imparator, ortak imparatoru Valentinianus III ile birlikte ve Papa Celestine I'in onayıyla konsili toplamaya karar verdi. Theodosius'un 19 Kasım 430 tarihli mektubunda, çağrılan herkesin Pentekost Bayramı olan 7 Haziran 431'de Efes'te hazır bulunması isteniyordu.
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 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 Chronicles is a book in the Hebrew Bible, found as two books in the Christian Old Testament. Chronicles is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim.
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.
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.
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 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.
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 Chronicles is a book in the Hebrew Bible, found as two books in the Christian Old Testament. Chronicles is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim.
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.
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.
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 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.
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.
Tamil Soul Winning Gospel Presentation - Only JESUS CHRIST Saves.pptx
Turkish - The Epistle of Ignatius to the Philadelphians.pdf
1. Ignatius'un
Philadelphia'lılara
Mektubu
BÖLÜM 1
1 Theophorus olarak da bilinen Ignatius'tan, Baba Tanrı'nın ve
Rabbimiz İsa Mesih'in Asya'da Filadelfya'da bulunan kilisesine;
Merhamete kavuşan, Tanrı'nın uyumuna sabitlenen, Rabbimizin
tutkusuyla her zaman sevinen ve O'nun dirilişiyle tüm merhametiyle
tamamlanan Tanrı'yı, aynı zamanda ebedi ve lekesiz olan İsa
Mesih'in kanıyla da selamlıyorum. neşe; özellikle piskoposla, onunla
birlikte olan papazlarla ve İsa Mesih'in düşüncesine göre atanan
hizmetlilerle birlik içindeyseler; Kutsal Ruhu aracılığıyla kendi
isteğine göre tam bir sağlamlıkla onu yerleştirdi:
2 Tanıdığım hangi piskopos aranızdaki bu büyük hizmeti ne
kendisinden, ne insanlar tarafından, ne de boş bir zaferden elde etti;
ama Baba Tanrı'nın ve Rabbimiz İsa Mesih'in sevgisiyle.
3 Kimin ılımlılığına hayranım; sessizliğiyle, tüm boş konuşmalarıyla
diğerlerinden daha fazlasını yapabilen kişi. Çünkü o, arpın tellerine
uyduğu gibi, emirlere de uygundur.
4 Bu nedenle ruhum, her türlü erdemde verimli ve mükemmel
olduğunu bilerek, Tanrı'ya yönelik düşüncesini çok mutlu sayıyor;
sebatla dolu, tutkulardan arınmış ve yaşayan Tanrı'nın tüm
ölçülülüğüne uygun.
5 Bu nedenle hem ışığın hem de gerçeğin çocukları olur;
bölünmelerden ve sahte doktrinlerden kaçmak; ama çobanınız
neredeyse koyun gibi onu takip edersiniz.
6 Çünkü sahte bir zevkle inanmaya değer görünen birçok kurt,
Tanrı'nın yolunda koşanları esir alır; ama uyum içinde onlara yer
bulamayacaklar.
7 Bu nedenle İsa'nın kullanmadığı kötü bitkilerden uzak durun;
çünkü bunlar Baba'nın ekimi değil. Aranızda herhangi bir ayrılık
bulduğumdan değil, aksine her türlü saflığın olduğunu gördüm.
8 Çünkü Tanrı'dan ve İsa Mesih'ten olan herkes piskoposlarının
yanındadır. Ve tövbe ile kilisenin birliğine geri dönenlerin çoğu,
İsa'ya göre yaşayabilmeleri için aynı zamanda Tanrı'nın hizmetkarları
da olacaklar.
9 Aldanmayın kardeşler; Eğer biri onu takip ederse ve kilisede ayrılık
yaparsa, o kişi Tanrı'nın krallığını miras alamayacaktır. Eğer biri
başka bir görüşün peşinden giderse, İsa'nın tutkusunu kabul etmiyor
demektir.
10 Bu nedenle, hepiniz aynı kutsal Efkaristiya'ya katılmaya çalışın.
11 Çünkü Rabbimiz İsa Mesih'in tek bedeni vardır; ve kanının
birliğinden bir bardak; bir sunak;
12 Ayrıca bir piskopos, papazlığı ve hizmetkar arkadaşlarımla
birlikte bir piskopos var; öyle ki, ne yaparsanız yapın, onu Tanrı'nın
isteğine göre yapın.
BÖLÜM 2
1 Kardeşlerim, size olan sevgim beni daha da büyütüyor; ve senden
büyük bir sevinç duyarak seni tehlikeye karşı korumaya çalışıyorum;
daha doğrusu ben değil, İsa Mesih; Henüz acıya giden yolda
olduğum için, kime bağlı kalmaktan daha çok korkuyorum.
2 Ama Tanrı'ya yaptığınız dua beni yetkinliğe kavuşturacak, böylece
Tanrı'nın merhametiyle bana ayrılan paya ulaşacağım: Mesih'in
bedenine kaçar gibi Müjde'ye kaçmak; ve kilisenin papaz evi
konusunda Havarilere.
3 Peygamberleri de sevelim; çünkü onlar bizi Müjde'ye, Mesih'e
umut bağlamaya ve O'nu beklemeye yönlendirdiler.
4 Onlar da iman ederek İsa Mesih'in birliğinde kurtuldular;
sevilmeye layık, hayranlık uyandıran kutsal insanlar olmak;
5 İsa Mesih'ten tanıklık almış olanlar ve ortak umudumuzun
Müjdesi'nde sayılanlar.
6 Ama biri size Yahudi yasasını vaaz ederse, onu dinlemeyin; çünkü
Mesih'in öğretisini sünnetli birinden almak, Yahudiliği sünnetsiz
birinden almaktan daha iyidir.
7 Ama eğer biri ya da diğeri Mesih İsa hakkında konuşmuyorsa, bana
öyle geliyor ki bunlar, üzerinde yalnızca insan adlarının yazılı olduğu
ölülerin anıtları ve mezarları gibi görünüyor.
8 Bu nedenle bu dünyanın prensinin kötü oyunlarından ve
tuzaklarından kaçının; onun kurnazlığı yüzünden herhangi bir
zamanda baskı altında kalmazsanız, hayırseverliğinizden soğursunuz.
Ama hep birlikte, bölünmez bir yürekle aynı yere gelin.
9 Ve size karşı vicdanım rahat olduğu için ve aranızda hiç kimsenin
ona çok ya da az yük olmakla övünecek bir şeyi olmadığı için
Tanrıma şükrediyorum.
10 Ve aralarında konuştuğum herkesin aleyhine bir tanık olmamasını
diliyorum.
11 Çünkü bazıları beni benliğe göre aldatmış olsa da, Tanrı'dan gelen
ruh aldatılmıyor; çünkü nereden geldiğini de nereye gittiğini de bilir
ve kalbin sırlarını azarlar.
12 Aranızdayken ağladım; Yüksek sesle konuştum: Piskoposla,
papaz eviyle ve diyakozlarla ilgilenin.
13 Bazıları bunu aranıza gelecek ayrılığı önceden görmek için
söylediğimi sandılar.
14 Ama o benim tanığımdır ki, onun uğruna hiçbir kimseden hiçbir
şey öğrenmedim. Ama ruh bu şekilde şunu söyleyerek konuştu:
Piskopos olmadan hiçbir şey yapmayın:
15 Bedenlerinizi Tanrı'nın tapınakları gibi tutun: Birliği sevin;
Bölümlerden kaçın; Babasının olduğu gibi, Mesih'in takipçileri olun.
16 Bu nedenle birliğe bağlı bir adam olarak kendime yakışanı yaptım.
Çünkü ayrılığın ve gazabın olduğu yerde Tanrı yaşamaz.
17 Ama Tanrı'nın birliğine ve piskoposun konseyine dönerlerse, Rab
tövbe edenlerin hepsini affeder.
18 Çünkü sizi her türlü bağdan kurtaracağına dair İsa Mesih'in
lütfuna güveniyorum.
19 Yine de size şunu öğütlerim: Hiçbir şeyi çekişmeden değil,
Mesih'in talimatına göre yapın.
20 Çünkü bazılarının şunu söylediğini duydum; Orijinallerinde yazılı
olduğunu bulmadıkça İncil'de yazılı olduğuna inanmayacağım. Ve
dedim ki: Yazılmıştır; bozuk nüshalarında önlerinde duranlara cevap
verdiler.
21 Ama benim için dünyadaki bütün bozulmamış anıtların yerine İsa
Mesih'tir; bu lekesiz anıtlar, haçı, ölümü, dirilişi ve kendisinden
kaynaklanan imanla birlikte; dualarınız aracılığıyla haklı çıkmayı
arzuladığım şey.
22 Kâhinler gerçekten iyidir; ama Kutsalların Kutsalı'nın teslim
edildiği Baş Rahip çok daha iyidir; ve Allah'ın sırları tek başına ona
emanet edilmiştir.
23 O, Baba'nın kapısıdır; İbrahim, İshak, Yakup ve tüm
peygamberler onunla içeri girerler; Havariler ve kilisenin yanı sıra.
24 Ve bütün bunlar Tanrı'nın birliğine yöneliktir. Ne var ki İncil'de
biraz var. diğer tüm muafiyetlerden çok daha üstün olan şey; yani
Kurtarıcımız Rab İsa Mesih'in ortaya çıkışı, onun tutkusu ve dirilişi.
25 Sevgili peygamberler ondan söz etti; ama müjde bozulmamışlığın
mükemmelliğidir. O halde eğer hayırla iman ederseniz, hepsi bir
arada iyidir.
BÖLÜM 3
1 Şimdi Suriye'deki Antakya kilisesine gelince, bana, dualarınız ve
İsa Mesih'te ona gösterdiğiniz cesaret sayesinde kilisenin barış içinde
olduğu söylendi; Tanrı'nın kilisesi olarak, oraya Tanrı'nın elçisi
olarak gidecek bir papaz atamak size düşecek; Öyle ki, bir araya
geldiklerinde onlarla birlikte sevinsin ve Tanrı'nın adını yüceltsin.
2 Böyle bir hizmete layık bulunacak olan İsa Mesih'teki o adama ne
mutlu! ve siz de yüceltileceksiniz.
3 Şimdi eğer istekliyseniz, bunu Tanrı'nın lütfu için yapmanız
imkânsız değildir; diğer komşu kiliselerin de gönderdiği gibi, bazı
piskoposlar, bazı rahipler ve diyakonlar.
4 Çok değerli bir adam olan Kilikya papazı Philo'ya gelince, o hala
bana Tanrı'nın sözüyle hizmet ediyor: Suriye'den bile beni takip eden,
hayatıyla ilgilenmeyen eşsiz iyi bir insan olan Agathopolis'li Rheus
ile birlikte: Bunlar aynı zamanda size şahitlik ediyorum.
5 Ben de sizin için Tanrı'ya şükranlarımı sunuyorum ki, Rab'bin sizi
kabul ettiği gibi siz de onları kabul ediyorsunuz. Ama onları
lekeleyenler İsa Mesih'in lütfuyla bağışlansın.
6 Troas'taki kardeşlerin hayırseverliği sizi selamlıyor; şimdi de Efes
ve İzmirliler tarafından benimle birlikte saygı uğruna gönderilen
Burrhus aracılığıyla yazıyorum.
7 Rabbimiz İsa Mesih onları onurlandırsın; bedenen, candan ve ruhen
kime umut bağladılar; inançla, sevgiyle, birlik içinde. Ortak
umudumuz olan Mesih İsa'ya elveda.