Introduction to the catholic letters

In this context, “Catholic” has no denominational meaning; the Greek word katholikós means:
“general,” “universal,” or “comprehensive.”

The catholic letters are so named because they generally do not specify a particular congregation or individual as the recipient, but are addressed to the entire Christian body.
They were first referred to as katholikós by Eusebius of Caesarea in his Church History around 300 AD. He intended to convey that these letters are addressed to the entire Christian community.

The letters cover the challenges of the early Christian church, protection against false teachings, the true content of the faith as found in the Gospels, and the manner of life expected of Christ’s followers in all areas—such as family, work, the environment, and the church.

The collection consists of written by Peter, John, James, and Jude.

The Letter to the Hebrews is sometimes counted as the eighth – or as the first of the catholic letters – because its author is uncertain; others include it among Paul’s letters.

Introduction to the epistles of Paul,
the “special” Apostle

To understand the epistles of Paul – we have to remember: Paul was the only apostle who had not previously been counted among Jesus’ disciples.

On the contrary, he initially persecuted Jesus’ followers with all his might, because Paul considered their belief that they had found the Messiah of Israel in him to be a dangerous heresy. For Paul, this constituted a crime punishable by death, as evidenced by his approval of Stephen’s stoning.

The Apostle Paul belonged to the strictest religious group within Judaism, the Pharisees. He studied under Gamaliel, the most prominent Jewish rabbi of the first century. This also makes him the only one of the apostles who could be described as a scribe. Today, one would likely say he was the only trained theologian among the 12 apostles.

Paul experienced his calling—personally from the risen Christ—on a journey to Damascus, the purpose of which was to suppress the proclamation of the Good News even abroad and to eradicate the messengers.

Paul received from Jesus a previously hidden revelation of God’s purpose for our present age of grace—the time between Jesus’ ascension and His return in power and glory as the Lord of lords, the Lion of the tribe of Judah.

This plan of God consists in gathering a people for Himself, composed of Jews and all the Gentile nations.

The bride of Jesus, the body of Christ, of which He Himself is the head.

In his letters, Paul explains the gospel of grace to us in detail. He teaches us that our salvation, our justification before God, and thus eternal life come solely through faith in the sacrificial death of His Son.
He also teaches us in his writings what life should look like for each individual and for the church as a whole in order to bear witness to this faith.

Paul’s letters are often divided into spiritual epistles, prison epistles, and pastoral epistles:

1. The “Spiritual” Epistles of Paul

They were written during the early years of Paul’s ministry, roughly between 50 and 58 A.D.

These letters include 1 and 2 Thessalonians, 1 and 2 Corinthians, Romans, and Galatians.

These letters primarily address topics such as preaching God’s Word to the Gentiles, the Second Coming of Christ, the resurrection of the dead, and, of course, practical matters like the sanctification of one’s own life, as well as encouragement and exhortation regarding steadfastness in the face of persecution.

2. The “Prison” Epistles of Paul

Paul wrote these letters during his imprisonment in Rome, between the years 60 and 62 AD.

These include the Epistle to the Philippians, the Epistle to the Colossians, the Epistle to the Ephesians, the private Epistle to Philemon — and, if it is indeed from Paul, the Epistle to the Hebrews.

These letters are characterized by a wealth of practical instruction.
In addition, a central theme is the false teachings spread by those associated with Judaism, who demanded strict obedience to the laws and regulations. Here, Paul explains that the old covenant has been fulfilled in Jesus Christ and has established a new covenant for all nations.
Another focus is the apostle’s comfort and encouragement to the churches to hold fast to the Good News patiently, even under oppression and persecution, because the coming reward far exceeds all present suffering and will wipe away all pain.

The “Pastoral” Epistles of Paul

The last letters, which the Apostle wrote toward the end of his life in the years between 64 and 67 AD.
The Pastoral Epistles received their name because they primarily contain specific instructions for leaders (Latin pastores, meaning “shepherds” in English).

They are addressed to his close former associates Timothy and Titus, who are now serving as leaders in churches.
First came the First Epistle to Timothy, followed presumably by the Epistle to Titus, and as likely the last of his letters, Paul wrote a second one to Timothy.

In these pastoral letters, Paul writes at greater length about the responsibilities of a church leader, the organization within the churches, and protection against dangerous heresies such as Gnosticism (i.e., “knowledge”).

Introduction to the Letters of the Apostle Paul

Paul from Tarsus was the only apostle who had not previously been one of Jesus’ disciples.

On the contrary, he initially persecuted Jesus’ followers with great zeal because he considered their belief that he was the Messiah of Israel to be a dangerous heresy. For him, this was a crime worthy of death, as his approval of the stoning of Stephen shows.

Paul belonged to the strictest religious group in Judaism, the Pharisees. He studied under Gamaliel, the most important Jewish rabbi of the first century. This makes him the only one of the apostles who could be described as a scholar of the Scriptures; today we would probably say that he was the only educated theologian.

Paul experienced his calling, through the risen Christ himself, on a journey to Damascus, the purpose of which was to suppress the proclamation of the Good News even abroad and to exterminate its messengers.

Paul received from Jesus a previously hidden revelation of God’s purpose for our present age of grace, the time between Jesus’ ascension and his return in power and glory as Lord of lords, the Lion of Judah.

This plan of God consists of gathering a people of his own, consisting of Jews and all Gentile nations.

The bride of Jesus, the body of Christ, of which he himself is the head.

In his letters, Paul explains the gospel of grace to us in detail. The knowledge that our salvation, justification before God, and thus eternal life, comes solely from faith in the sacrificial death of his Son.
He further teaches us in his writings what the life of each individual person and the entire church should look like in order to bear witness to this faith.

The Pauline letters are often divided into ministerial letters, prison letters, and pastoral letters:

1. The “ministerial” letters

These were written during the early period of Paul’s ministry, between approximately 50 and 58 AD.

These letters include the First and Second Epistles to the Thessalonians, the First and Second Epistles to the Corinthians, the Epistle to the Romans, and the Epistle to the Galatians.

They deal primarily with topics such as preaching God’s word to the Gentiles, the return of Christ, the resurrection of the dead, and, of course, practical matters such as the sanctification of one’s own life, as well as encouragement and exhortation to remain steadfast in the face of persecution.

2. The “Prison” Letters

Paul wrote these letters from his imprisonment in Rome between 60 and 62 AD.

They include the letters to the Philippians, the Colossians, the Ephesians, the private letter to Philemon, and, if it is from Paul, the letter to the Hebrews.

These letters are characterized by a high content of practical instruction.
In addition, a central theme is the false teachings that were conveyed by people belonging to Judaism and that demanded strict adherence to laws and regulations. Here Paul explains that the old covenant found its fulfillment in Jesus Christ and established a new covenant for all peoples.
Another focus is the apostle’s comfort and encouragement to the churches to patiently hold fast to the Good News even in times of tribulation and persecution, because the coming reward will far exceed all present hardship and will wipe out all suffering.

The Pastoral Letters

The last letters written by the apostle toward the end of his life between 64 and 67 AD.
The Pastoral Letters got their name because they mainly contain specific instructions for leaders (Latin pastores, meaning shepherds).

They are addressed to his close former colleagues Timothy and Titus, who are now working as leaders in churches.
First came the first letter to Timothy, followed presumably by the one to Titus, and then, as probably the last of his letters, Paul wrote a second one to Timothy.

In these Pastoral Letters, Paul writes again in detail about the duties of a church leader, the organization within the churches, and protection against dangerous heresies such as Gnosticism (= knowledge/enlightment).

The new testament – God’s covenant with all humanity

We also owe our New Testament, the covenant that God offers to all of humanity, largely to our Jewish brothers and sisters.

With the exception of the Gospel according to Luke and the Acts of the Apostles, which he also wrote, all parts were written by Messianic Jews, i.e., the first Christians, who all descend from the nation of Israel.

As far as we know, all the books and letters were written in the Greek common language “Koine,” which means “common dialect.”
During the Hellenistic period, this had slowly replaced Aramaic as the lingua franca in the eastern part of the Roman Empire.
Only Matthew, according to a church leader unknown to us, is said to have originally written his Gospel in Hebrew.

There is still scientific controversy about the time of their origin, but there are good reasons to believe that all of these 27 books were written between 40 and 98 after Christ.

The collection of Christian writings was already complete by the middle of the 2nd century. Shortly after this time, the terms Old –
and later New Testament came into use to distinguish the older Jewish books from the Christian writings.

The decision as to which of the many early Christian writings were to be regarded as canonical, i.e., directly inspired by God and thus included in the New Testament, was not made until the Third Council of Carthage in 397—and confirmed by the Council of Hippo in 419.

One participant in the council had demanded that only such authentic writings should be read in Christian communities

Four criteria were established at the Council as benchmarks for legality:

• Was the writer himself a disciple or apostle, or did he at least have close and long-standing contact with them, like Mark and Luke?
  
• Does the content of the writing truly exhibit a high spiritual content and the influence of the Holy Spirit?
  
• Does the book contain general instructions and concerns that are valid for the entire Christian community?
  
• Can the inspiration of the Holy Spirit be clearly recognized in the writing, and does it also testify to this to Christians?

However, much more important than questions about time periods and authors is the message from God that we encounter here!

The Old Testament offers us — in addition to a brief overview of the creation of the universe, our planet, and humanity as HIS creatures — in particular the history of God and His covenant with the people of Israel.
The main theme, however, is the future. The entire Old Testament is filled with prophecies about a coming Messiah, the Savior and King of the world.

In the New Testament, we see how the promises regarding the Messiah’s first coming are fulfilled.
We get to know this Anointed One — which is what “Messiah” means in English — our Savior Jesus the Christ, more closely, and learn how we can enter into God’s plan of salvation, into God’s own family, and become HIS children!

Introduction to the Revelation of Jesus Christ

The 66th and final book of the Bible, the 27th in the New Testament

The Revelation of Jesus Christ, written by the Apostle John was likely written around the year 95, toward the end of Emperor Domitian’s reign (81–96 AD). This makes it, along with the letters of this “beloved” apostle, one of the “youngest” books of the Bible.

At the beginning of his work, we learn that the Roman authorities had exiled the Apostle John to Patmos, a small rocky island about 50 kilometers off the west coast of Asia Minor, to prevent him from proclaiming the good news of Jesus.

Here in captivity, John received the Revelation (Greek: apokalypsis = unveiling, disclosure) from God, through Jesus Christ, as he himself testifies.

He was commissioned to write everything down and to send both praise and rebuke to seven churches in Asia Minor, in the western part of Anatolia in present-day Turkey.

Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea

According to tradition, all these churches were located within the apostle’s later sphere of influence.
After the death of Emperor Domitian, John is said to have regained his freedom and spent the rest of his life serving as a leader of the church in Ephesus and as an traveling preacher in that region.

By no means are all the churches in this region addressed, but these seven churches still serve today as a vivid illustration of the state of churches and Christian communities.
We are all called upon to examine ourselves in light of these seven letters—and to allow ourselves to be corrected if necessary.

Following these warnings to Christendom, the Revelation of Jesus Christ presents powerful visions of the future that extend to the end of space and time.
It recounts events that must occur before the return of Jesus and the coming Last Judgment—and, in parallel, offers us a glimpse of events taking place in God’s kingdom.

The book of the “seven seals” establishes the prerequisite for its interpretation, along with the reason for its creation, in the first verse of the first chapter.

The Revelation of Jesus Christ, which God gave him to show his servants what must soon take place

The reason for this book is that Jesus Christ wishes to show God’s servants what will happen in the future.

This book, therefore, was not written for all people, as the Gospels were, but exclusively for the servants of God.

What does it mean to be a “servant of God”?
The literal translation of the Greek word “doulos” makes it clear: it means to be a person who is not free, a slave, the property of someone else.
There is a fundamental difference between a slave and all other people: A slave does not belong to himself; a slave has an owner, and this owner can decide everything—even the slave’s life and death!

The true recipients of the Book of Revelation are therefore only those people who no longer live for themselves.
It addresses only those who, of their own free will, have accepted Jesus as their Lord and thereby surrendered control of their lives to God.
For everyone else, this “revelation of God” will remain a mystery in the long run, and in some cases, they will not even recognize the truth of the prophecies after they have already come to pass.

Outline of Revelation according to Chapter 1, Verse 19:

Content of the Revelation of Jesus Christ by John:

• Revelation chapter 1
  • I. First Group of Visions: The Lord of Christianity and Its Present Condition; the Seven Letters (1:9-3:22)
• Revelation chapter 2
• Revelation chapter 3
• Revelation chapter 4
  • II. Second Group of Visions: The Saving Power of God and the Seven Periods of Judgment in the End Times; the Seven Seals (as the beginning of “what must take place afterward”) (4:1-8:1)
• Revelation chapter 5
• Revelation chapter 6
  • The Great Tribulation-Chapters 6 through 18
    • The Four Horsemen
    • The Martyrs
  • Terrible Judgments Depicted as Natural Disasters
• Revelation chapter 7
  • The Sealing of a Chosen Group (144,000 from the Twelve Tribes of Israel)
    • Second Interlude: The Worship Before God’s Throne by the Countless, Proven Believers from All Nations Who Have Come Through the Great Tribulation
• Revelation chapter 8
  • III. Third Group of Visions: The Seven Judgments Threatened Against the World Hostile to Christ; the Seven Trumpets (8:2-11:19)
• Revelation chapter 9
• Revelation chapter 10
• Revelation chapter 11
• Revelation chapter 12
  • IV. Fourth Group of Visions: The Driving Forces of the Age Hostile to Christ; Christ with His Faithful and Satan with His Accomplices (Chapters 12-14)
• Revelation chapter 13
• Revelation chapter 14
• Revelation chapter 15
  • V. Fifth Group of Visions: The Judgment of the World Hostile to Christ and Its Ruler; the Seven Bowls of Wrath; the Marriage of the Lamb (15:1-19:10)
• Revelation chapter 16
• Revelation chapter 17
• Revelation chapter 18
  • The (First) Angel’s Call
  • A Second Voice
• Revelation chapter 19
  • VI. The End (19:11-22:5)
• Revelation chapter 20
• Revelation chapter 21
• Revelation chapter 22
  • VII. Conclusion of the Book

John’s Revelation of Jesus Christ, to listen to

Now it’s your choice: in the Classic King James Version of the Word of God

or the World English Bible, a translation in modern English,

and for all non-native speakers for the beginning, also in simple English with a British accent and a female voice. 

Introduction to the letter of Jude

The 65th book of the Bible, the 26th in the New Testament

The letter of Jude contains many references to and further elaborations on the Second Epistle of Peter.

In the meantime, the apostasy in the churches, caused by false teachings, had already reached significant proportions. We can assume that the epistle was written a few years after the Second Epistle of Peter.
However, the destruction of Jerusalem in A.D. 70 had not yet taken place, so the letter is believed to have been written around the year 68.

The author of the letter introduces himself as Judas, a servant of Jesus Christ, but a brother of James.
This makes him likely one of the four (half-)brothers of Jesus Christ. Their names are mentioned in the Gospel of Matthew, chapter 13, verse 55.

According to tradition, his brother James, Paul, and Peter had already suffered martyrdom.
Judas most likely belonged to the leadership circle of believers in Jerusalem and held great authority in the early churches.

However, there are also biblical interpreters who suggest that the letter may have been written by

the Apostle Jude, the son of James (Luke 6:16 and Acts 1:13) — or Judas Barsabbas, a prophet also mentioned in Acts who accompanied Paul and Barnabas to Antioch to announce the results of the First Council of the Apostles, as a possibility.

The theme of the Epistle of Jude is the struggle to defend the true faith and to combat the spreading heresies that abuse God’s grace to justify a sinful lifestyle and deny salvation through Jesus Christ.
To illustrate his point, Jude cites several passages from the Old Testament in this short epistle, offering them as a point of comparison for us.

Outline of the Epistle of Jude:

Content of the first letter of Jude:

Jude chapter 1

The Epistel of Jude, to listen to

Now it’s your choice: in the Classic King James Version of the Word of God

or the World English Bible, a translation in modern English,

and for all non-native speakers for the beginning, also in simple English with a British accent and a female voice. 

Introduction to the third letter of John

The 64th book of the Bible, the 25th in the New Testament

The third and final epistle of the Apostle John addresses a topic that is also touched upon in the Second Epistle of John, though this time from a different perspective.

In the early centuries, the spread of the Christian faith relied primarily on the missionary work of itinerant preachers and traveling evangelists, just as the apostles themselves had been.

In order to make the good news of Jesus Christ—God’s offer of reconciliation to the whole world—known even among the pagan nations, they depended on the support of existing congregations.

However, this could also pose a danger to a congregation, for it allowed false teachers to infiltrate the communities, where they spread their false teachings, causing unrest and divisions.

In his second letter, John warns the “chosen lady” of this very danger and urges her to examine the teachings of those itinerant preachers before welcoming them into the community.

In this third, personal letter to Gaius, the apostle commends the recipient for his practical love shown toward the missionaries.
He had not only provided them with lodging but had also equipped them for their further work.

At the same time, there was an influential man named Diotrephes in the church to which Gaius belonged; he apparently sought to exercise sole authority.
He forbade the members—even under threat of excommunication—from showing hospitality and support to itinerant missionaries.
Furthermore, he questioned the apostle’s authority and slandered him in the church with malicious claims.

We do not know whether this was merely a lust for power or whether Diotrephes was preaching heresy, but John plans to visit the church to hold him personally accountable.

The same applies to the period of origin of the Third Epistle of John as to his second epistle.
Either they were written before John’s exile—and thus also before the Revelation of Jesus Christ—or only after the apostle’s return, that is, between the years 85 and 97 A.D.
The letter does not reveal the exact location of Gaius’s church, but it is most likely one of the cities in western Asia Minor.

Outline of the Third Epistle of John:

Content of the third letter of John:

3. John chapter 1

John’s third Epistel, to listen to

Now it’s your choice: in the Classic King James Version of the Word of God

or the World English Bible, a translation in modern English,

and for all non-native speakers for the beginning, also in simple English with a British accent and a female voice. 

Introduction to the second letter of John

The 63rd book of the Bible, the 24th in the New Testament

Despite its brief length, the second letter of John, a personal letter from the Apostle, presents us with some mysteries.
It was likely written shortly after his first letter, between the years 85 and 94. However, it is also possible that the last two letters of John were written only after his return from exile on the island of Patmos around 96/97 AD.

It contains a typical opening and closing, in which the author and recipient are named—albeit in a coded form.
It has been suggested that this encryption of names, due to the persecutions taking place, was intended to prevent the sender and recipient from being identified.

The writer refers to himself as “the Elder” (Greek: presbyter); the recipient is named as a “chosen lady” (Greek: kyria = woman or lady, electa = chosen one) “with her children.”

Presbyters or elders were appointed as leaders in the early churches. “The Elder” points to a well-known and respected person who needs no further introduction.
Toward the end of the first century, one can assume that this applies to the Apostle John, the last living disciple of Jesus.

The style, word choice, and content resemble the Gospel of John and his two other letters to such an extent that there is no doubt regarding his authorship.

To this day, there are differing views regarding the recipient.

Some interpreters believe that she was a wealthy Christian widow in whose home a community gathered and who often hosted itinerant preachers.
Some assume that “kyria electa” simply refers to the woman’s name, Mrs. Electa.

Other Bible scholars believe that the “chosen lady” refers to a congregation and “with her children” to the members of the community.

We frequently find the congregation referred to as a female person in the Bible.
For example, Paul refers to it as a “pure virgin” in 2 Corinthians 11:2, or in the Book of Revelation as the “Bride of Christ” in 21:9.
Accordingly, the “chosen sister” mentioned in the greetings at the end of the letter would also refer to a “sister congregation.”

Thus, it is possible that John sent his second letter from a place of absence to Ephesus, or from Ephesus to one of the surrounding churches.
Now, quite apart from these open questions, the fact remains that the content is once again relevant to all of Christendom.

If the truth of the pure doctrine through Jesus Christ is in us, we love our fellow believers all over the world and align our own lives with God’s commandments.

The warning against false teachings that call into question the divinity and humanity of Jesus, whether they be ancient Gnosticism or modern theories and concepts.
Any tolerance of—or even support for—false teachings leads people astray and causes us to become estranged from God.

Outline of the second Epistle of John:

Content of the second letter of John:

2. John chapter 1

John’s second Epistel, to listen to

Now it’s your choice: in the Classic King James Version of the Word of God

or the World English Bible, a translation in modern English,

and for all non-native speakers for the beginning, also in simple English with a British accent and a female voice. 

Introduction to the first letter of John

The 62nd book of the Bible, the 23rd in the New Testament

Like his Gospel of Jesus Christ, the First Epistle of John does not bear the apostle’s name. Nevertheless, even in the early Church there was no doubt as to its authorship.
This is further evidenced by the linguistic similarities in style and vocabulary, as well as the close connection between its content and the Fourth Gospel.

The first letter of the apostle John was written between approximately 85 and 93 AD, presumably not long after he had composed his account of the life of Jesus.

According to tradition, John was living in Ephesus at that time, serving as a leading figure there and also for the Christian congregations in the surrounding area of the Roman province of Asia.
Thus, the First Epistle of John is essentially a doctrinal letter or a sermon for the congregations under his care.

Here, too, various heresies began to spread, some of which questioned the nature, death, and resurrection of Jesus Christ as the Son of God—and thus the foundation of the Christian faith.
On the other hand, there were teachings that undermined a moral, pure lifestyle and promoted sin and lawlessness within the congregations.

It should be noted that by this time, the initial spread of the Christian faith within Jewish synagogues had come to an end, and a separation between Judaism and Christianity had already taken place.

On the one hand, this had reduced the influence on believers of the demand for Jewish legalism, as frequently mentioned in Paul’s epistles.
On the other hand, it also meant that more and more pagan and philosophical ideas from the non-Jewish nations were infiltrating the young, growing churches.

The central theme of John’s first letter is to clearly convey to believers the certainty of eternal life and to clearly illustrate the only way to achieve this goal.

This begins with faith in Jesus Christ, His divine nature, and His incarnation, so that He might “pay” for our sins.

A lifestyle lived in God’s love—a love that is not self-serving but prioritizes the well-being of fellow believers.

A life in which one consciously submits to God and His commandments, accepts the gift of HIS righteousness, and decisively turns away from the world around us with its prevailing value system.

Outline of the First Epistle of John:

Content of the first letter of John:

• 1. John chapter 1
  • I. The Instructional Section (1:5-2:27)
• 1. John chapter 2
  • II. The Exhortatory Section (2:28-5:12)
• 1. John chapter 3
• 1. John chapter 4
• 1. John chapter 5
  • III. Concluding Thoughts

John’s first Epistel, to listen to

Now it’s your choice: in the Classic King James Version of the Word of God

or the World English Bible, a translation in modern English,

and for all non-native speakers for the beginning, also in simple English with a British accent and a female voice. 

Introduction to the second letter of Peter

The 61st book of the Bible, the 22nd in the New Testament

Peter wrote his second and final Epistle shortly before his “death” as a farewell letter; some also refer to it as the apostle Peter’s testament.
It is significant that the apostle does not speak of death or dying, but rather of “going home” and“laying aside the tent or the body.”

Depending on the timing of this event, this letter was written between the years 64 and 67 A.D.

No recipient is named; for this reason, and because it was written not long after his first letter, it is assumed that it is addressed to the same churches in Asia Minor as the First Epistle of Peter, and like that letter, it concerns all of Christendom.

In terms of content, the Second Epistle of Peter does not convey any new teachings.
It serves to warn and admonish the churches, thereby supplementing Paul’s epistles and confirming their authority.

False teachers had arisen who denied the return of Christ, the coming judgment, and the fulfillment of the prophesied events of the Bible.
Peter sharply refutes these false teachings. He points out that the apostles themselves were eyewitnesses to the life and ministry of Jesus and emphasizes the infallibility of biblical prophecy, which came about through the inspiration of the Holy Spirit.

He also reminds us that God’s concept of time is entirely different from that of humans: “With the Lord, a day is like a thousand years, and a thousand years are like a day” (Psalm 90:4).
What people perceive as a delay—and which causes them to doubt—is merely a sign of God’s goodness and patience toward humanity.
In this way, He gives even more people the opportunity to accept salvation in Jesus and the time to change their present lives.

In the second chapter of the letter, the apostle refutes these false teachers using many examples.
He shows how these people can be recognized not only by their false teachings but also by their own conduct.

The conclusion of the letter is devoted to the events of the last days, up to the passing away and the new creation of the universe, and exhorts us to await these things patiently and in a holy lifestyle.

Outline of the Second Epistle of Peter:

Content of the second letter of Peter:

• 2. Peter chapter 1
  • The Apostle’s reference to his imminent death
  • A reference to the reliability of the apostolic preaching and the prophetic word
• 2. Peter chapter 2
• 2. Peter chapter 3

Peter’s second Epistel, to listen to

Now it’s your choice: in the Classic King James Version of the Word of God

or the World English Bible, a translation in modern English,

and for all non-native speakers for the beginning, also in simple English with a British accent and a female voice.