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.
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.
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 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.
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 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.
Tagalog - Testament of Zebulun the sixth son of Jacob and Leah.pdf
Turkmen - The Epistle of Ignatius to the Philadelphians.pdf
1. Ignatiusyň
Filadelfiýalylara ýazan
haty
1-nji bap
1 Teofor diýlip atlandyrylýan Ignatius, Ata Hudaýyň ybadathanasyna
we Aziýanyň Filadelfiýada ýerleşýän Rebbimiz Isa Mesihine; rehim-
şepagat gazanan, Taňrynyň ylalaşygynda berkidilen we Rebbimiziň
hyjuwyna hemişe begenýän we direlmegi bilen ähli rehimdarlykda
ýerine ýetirilen: Bu hem baky we haram bolmadyk Isa Mesihiň
ganynda salam berýärin. şatlyk; esasanam ýepiskop, ýanyndaky
presbiterler we Isa Mesihiň pikirine görä bellenen diakonlar bilen
agzybir bolsa; Öz Mukaddes Ruhy bilen öz islegine görä çözdi:
2 Haýsy ýepiskopyň arasynda bu beýik gullugy, ne özi, ne adamlar,
ne-de biderek şöhrat üçin alandygyny bilýärin; emma Ata Hudaýyň
we Rebbimiz Isa Mesihiň söýgüsi bilen.
3 Kimiň aramlygyna haýran; dymmagy bilen, biderek gürlemekleri
bilen beýlekilerden has köp zat edip bilýän. Sebäbi ol sazlara arfa
ýaly buýruklara laýyk gelýär.
4 Şonuň üçin janym, ähli fazyletde miweli we kämildigini bilip,
Hudaýa bolan pikirini iň bagtly hasaplaýar; yzygiderlilikden doly,
hyjuwdan azat we diri Taňrynyň ortaça pikirine görä.
5 Şonuň üçin çagalara ýagtylygyň we hakykatyň bolşy ýaly;
bölünişiklerden we ýalan taglymatlardan gaçmak; çopanyňyz nirede
bolsa, goýun ýaly yzarlaň.
6 Sebäbi ýalan lezzet bilen ynanmaga mynasyp görünýän möjekler
köp, Hudaýyň ýolunda ylgaýanlary ýesir alýarlar; Emma ylalaşykda
ýer tapmazlar.
7 Şonuň üçin Isanyň geýmeýän erbet otlaryndan saklanyň; sebäbi
bular Atanyň ekişi däl. Araňyzda haýsydyr bir bölünişik tapanym
däl-de, eýsem her hili arassalyk.
8 Çünki Hudaýyň we Isa Mesihiň hemmesi ýepiskopyň ýanyndadyr.
Toba edenleriň köpüsi ýygnagyň agzybirligine gaýdyp gelerler, hatda
Isa hem ýaşamaklary üçin Hudaýyň gullary bolarlar.
9 Doganlar, aldanmaň; kimdir biri ýygnakda bölünişik döredýän
bolsa, Hudaýyň Patyşalygyny miras almaz. Kimdir biri başga
pikirlerden ýörese, Mesihiň hyjuwy bilen razylaşmaýar.
10 Şonuň üçin şol bir mukaddes euharistiň hemmesini iýmäge
synanyşyň.
11 Çünki Rebbimiz Isa Mesihiň diňe bir teni bar. ganynyň
agzybirliginde bir käse; bir gurbanlyk sypasy;
12 Şeýle hem, bir ýepiskop, preswiteriýasy we meniň
hyzmatkärlerim diakonlar bar, näme etseňizem, Hudaýyň islegine
görä edip bilersiňiz.
2-nji bap
1 Doganlarym, saňa bolan söýgim meni hasam ulaldýar; we sizde uly
şatlyk, sizi howpdan goramaga çalyşýaryn; has dogrusy men däl, Isa
Mesih; kim bilen baglananymda, diňe ejir çekmegiň ýolunda
bolanym üçin has gorkýaryn.
2 Godöne Taňrynyň merhemeti bilen maňa berlen bölüme ýetmegim
üçin Hudaýa eden dilegiňiz meni kämilleşdirer: Mesihiň teni ýaly
Hoş Habara gaçmak; ýygnagyň presbiteriýasy hakda resullara.
3 Geliň, pygamberleri hem söýeliň, sebäbi olar hem bize Hoş Habara
alyp gitdiler, Mesihe umyt baglap, Oňa garaşýarlar.
4 Isa Mesihiň agzybirliginde halas bolandyklaryna ynanýanlar;
mukaddes adamlar bolmak, söýülmäge mynasyp we haýran galmak;
5 Isa Mesihden güwälik alan we umumy umydymyzyň Hoş
Habaryna girenler.
6 Emma kimdir biri size ýewreý kanunlaryny wagyz etse, oňa gulak
asmaň. çünki Mesihiň taglymatyny sünnetlenenlerden, ýewreý dinini
kabul etmediklerden kabul etmek has gowudyr.
7 oneöne biri ýa-da başga biri Mesih Isa hakda gürlemese, maňa diňe
adamlaryň atlary ýazylan ölüleriň ýadygärlikleri we mazarlary ýaly
görünýär.
8 Şonuň üçin bu dünýä şazadasynyň erbet sungatlaryndan we
duzaklaryndan gaçyň; hilegärligi bilen sütem edilmezligi üçin haýyr-
sahawatyňyzda sowuk bolmaz. Allöne bölünmedik ýürek bilen bir
ýere jemleniň.
9 Saňa gowy wy consciencedanymyň bardygyny we araňyzda hiç
kimiň aç-açan ýa-da aç-açan öwünip bilmejekdigine, köp ýa-da az
zat edenim üçin Hudaýa alkyş aýdýaryn.
10 Söhbetdeş bolanlaryň hemmesine, olara garşy şaýat ýüz
tutmazlygyny isleýärin.
11 Sebäbi käbirleri meni ten boýunça aldasalar-da, ruh Hudaýdan
aldanmaýar; sebäbi nireden gelýändigini we nirä barýandygyny
bilýär we ýüregiň syrlaryny ýazgarýar.
12 Araňyzda bolanymda agladym. Gaty ses bilen gürledim:
ýepiskopyň, preswiteriýa we diakonlara gatnaşyň.
13 Indi käbirleri muny araňyzda boljak bölünişigi öňünden
aýdypdym öýdüpdirler.
14 heöne meniň üçin hiç kimden hiç zat bilmeýänligim üçin meniň
şaýatlygymdyr. Emma ruh bu paýhasly gürledi: opepiskop bolmasa
hiç zat etme:
15 Bedeniňizi Hudaýyň ybadathanalary ýaly saklaň: Agzybirligi
söýüň; Bölümlerden gaçmak; Atasynyň bolşy ýaly, Mesihiň yzyna
eýerijiler boluň.
16 Şonuň üçin men agzybirlige öwrülen adam ýaly boldum. Çünki
bölünişik we gahar bar ýerinde Hudaý ýaşamaýar.
17 Emma Hudaýyň agzybirligine we ýepiskopyň geňeşine gaýdyp
gelseler, Reb toba edenleriň hemmesini bagyşlaýar.
18 Çünki Isa Mesihiň merhemetine ynanýaryn, sizi her
baglanyşykdan azat eder.
19 Şeýle-de bolsa, jedel edýärin, Mesihiň görkezmesi boýunça hiç
zat etmäň.
20 Sebäbi käbirlerini eşitdim; Asyl nusgalarynda ýazylanlygyny
tapmasam, Hoş Habarda ýazylmagyna ynanmaýaryn. Menem:
«isazyldy» diýdim. bozulan nusgalarynda öňlerinde duran zatlara
jogap berdiler.
21 meöne meniň üçin Isa Mesih dünýädäki ähli bozulmadyk
ýadygärlikleriň ýerine; haramlanmadyk ýadygärlikler, haç, ölüm,
direliş we özüne bolan iman bilen bilelikde; dilegleriňiz bilen
aklanmagyny isleýärin.
22 Ruhanylar hakykatdanam gowy; emma mukaddes ýeriň özüne
berlen Baş ruhany has gowudyr; we diňe Hudaýyň syrlary özüne
ynanyldy.
23 Ol Atanyň gapysydyr. Ybraýym, Yshak, Jacobakup we ähli
pygamberler girýär; resullar we ýygnak ýaly.
24 Bularyň hemmesi Hudaýyň agzybirligine ýykgyn edýär. Şeýle-de
bolsa, Hoş Habaryň käbirleri bar. içindäki beýleki çykdajylardan has
ýokary zat; yagny Halasgärimiz, Reb Isa Mesihiň daşky görnüşi,
hyjuwy we direlişi.
25 Çünki söýgüli pygamberler oňa ýüzlendiler. ýöne Hoş Habar
çüýremezlikdir. Şonuň üçin haýyr-sahawat bilen ynanýan bolsaňyz,
bilelikde bilelikde gowy.
3-nji bap
1 Siriýadaky Antakiýa ýygnagy barada aýdanymda, doga-dilegleriňiz
we Isa Mesihdäki içegeleriňiz arkaly rahatlygyň bardygyny aýdýaryn;
Hudaýyň ýygnagy hökmünde, şol ýere Hudaýyň ilçisi hökmünde
olara gitmek üçin bir diakona buýruk berersiňiz; ýygnananlarynda
olar bilen begenip, Taňrynyň adyny şöhratlandyrmagy üçin.
2 Şeýle gulluga mynasyp boljak Isa Mesihdäki adam bagtly bolsun!
Sizem özüňiz şöhratlanarsyňyz.
3 Indi isleseňiz, muny Hudaýyň merhemeti üçin etmek mümkin däl;
beýleki goňşy ybadathanalar ýaly käbir ýepiskoplary, käbir
ruhanylary we diakonlary iberdi.
4 Iň mynasyp adam Silisiýanyň diakony Filo hakda bolsa-da, ol
maňa Hudaýyň sözünde hyzmat edýär: Agatopolisiň Reusy bilen
birlikde, hatda Siriýadan hem yzyndan giden, durmuşy bilen
baglanyşykly däl: Bular size şaýatlyk ediň.
5 Özümem, Rebbiň sizi kabul edişi ýaly kabul edendigiňiz üçin
Hudaýa şükür edýärin. Emma olary masgara edenler üçin Isa
Mesihiň merhemeti bilen bagyşlansynlar.
6 Troasdaky doganlaryň haýyr-sahawaty size salam berýär: Hormat
üçin Efes we Smyrna şäherleri bilen bilelikde iberilen Burrusyň
nireden ýazandygyny.
7 Rebbimiz Isa Mesih olara hormat bersin; teninde-de, ruhda-da,
ruhda-da umyt edýärler; imanda, söýgide, agzybirlikde. Umumy
umydymyz Isa Mesih bilen hoşlaşmak.