The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
2 Esdras is an apocalyptic book in some English versions of the Bible. Tradition ascribes it to Ezra, a scribe and priest of the fifth century BC, but scholarship places its composition between 70 and 218 AD.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Epistle 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.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
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.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
The Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
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 Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
2 Esdras is an apocalyptic book in some English versions of the Bible. Tradition ascribes it to Ezra, a scribe and priest of the fifth century BC, but scholarship places its composition between 70 and 218 AD.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Epistle 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.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
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.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
The Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
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.
More from Filipino Tracts and Literature Society Inc. (20)
Bengali - The Story of Ahikar the Grand Vizier of Assyria.pdf
Welsh - Dangers of Wine.pdf
1.
2.
3. Ac efe a yfodd o’r gwin, ac a feddwodd; a dadorchuddiwyd ef
o fewn ei babell. A Noa a ddeffrôdd o’i win, ac a wybu beth a
wnaethai ei fab ieuangaf iddo. Genesis 9:21,24
A Lot a aeth i fyny o Soar, ac a drigodd yn y mynydd, a’i
ddwy ferch gydag ef; canys efe a ofnodd drigo yn Soar: ac efe
a drigodd mewn ogof, efe a’i ddwy ferch. A’r cyntafanedig a
ddywedodd wrth yr ieuangaf, Ein tad ni sydd hen, ac nid oes
gŵr yn y ddaear i ddyfod i mewn atom yn ôl defod yr holl
ddaear: Tyred, gwnawn i’n tad yfed gwin, a gorweddwn gyda
ni. ef, fel y cadwom had ein tad. A hwy a barodd i’w tad yfed
gwin y noson honno: a’r cyntafanedig a aeth i mewn, ac a
orweddodd gyda’i thad; ac ni wybu efe pa bryd y gorweddodd
hi, na pha bryd y cyfododd hi. A thrannoeth, yr hynaf a
ddywedodd wrth yr ieuangaf, Wele, yr wyf yn gorwedd ddoe
gyda fy nhad: gwnawn iddo yfed gwin y nos hon hefyd; a dos
i mewn, a gorwedd gydag ef, fel y cadwom had ein tad. A
hwy a barodd i’w tad yfed gwin y noson honno hefyd: a’r
ieuangaf a gyfododd, ac a orweddodd gydag ef; ac ni wybu
efe pa bryd y gorweddodd hi, na pha bryd y cyfododd hi.
Genesis 19:30-35
A llefarodd yr ARGLWYDD wrth Aaron, gan ddywedyd, Nac
yf win na diod gadarn, ti, na’th feibion gyda thi, pan eloch i
babell y cyfarfod, rhag ichwi feirw: deddf dragywyddol fydd
hi dros eich cenedlaethau. Ac fel y gosodoch wahaniaeth
rhwng sanctaidd ac aflan, a rhwng aflan a glân; Ac fel y
dysgoch i feibion Israel yr holl ddeddfau a lefarodd yr
ARGLWYDD wrthynt trwy law Moses. Lefiticus 10:8-11
A llefarodd yr ARGLWYDD wrth Moses, gan ddywedyd,
Llefara wrth feibion Israel, a dywed wrthynt, Pan ymwahano
naill ai gwr neu wraig i addo adduned Nasaread, i ymwahanu
i’r ARGLWYDD: efe a’i gwahana oddi wrth win. a diod
gadarn, ac nac yfa finegr o win, na finegr o ddiod cryf, ac ni
yfa efe ddim gwirod o rawnwin, ac ni fwytaed rawnwin llaith,
neu sychion. Holl ddyddiau ei wahaniad ni fwyta efe ddim a
wneir o'r winwydden, o'r cnewyllyn hyd y plisg. Rhifau 6:1-4
Ond efe a ddywedodd wrthyf, Wele, ti a feichiogi, ac a esgor
ar fab; ac yn awr nac yf win na diod gadarn, ac na fwyte ddim
aflan: canys Nasaread i Dduw fydd y bachgen, o'r groth hyd
ddydd ei farwolaeth. Barnwyr 13:7
A bu, wrth iddi barhau i weddïo gerbron yr A RGLWYDD , i
Eli nodi ei genau. Yn awr, Hanna, hi a lefarodd yn ei chalon;
ei gwefusau hi yn unig a ymsymudodd, ond ei llais ni
chlywyd: am hynny Eli a dybiodd ei bod hi wedi meddwi. Ac
Eli a ddywedodd wrthi, Pa hyd y byddi yn feddw? gwared dy
win oddi wrthyt. A Hanna a atebodd ac a ddywedodd, Na, fy
arglwydd, gwraig o ysbryd trist ydwyf fi: ni yfais na gwin na
diod gadarn, ond tywalltais fy enaid gerbron yr ARGLWYDD.
1 Samuel 1:12-15
Ac Abigail a ddaeth at Nabal; ac wele efe yn cynnal gwledd
yn ei dŷ, fel gŵyl brenin; a chalon Nabal oedd lawen o'i fewn
ef, canys meddw iawn oedd efe: am hynny ni ddywedodd hi
ddim wrtho, llai na mwy, hyd olau boreuol. Ond y bore, wedi
i'r gwin fynd allan o Nabal, a'i wraig wedi dweud hyn wrtho,
bu farw ei galon o'i fewn, ac aeth fel carreg. Tua deng
niwrnod wedi hynny, trawodd yr ARGLWYDD Nabal, a bu
farw. 1 Samuel 25:36-38
Yr oedd Absalom wedi gorchymyn i'w weision, gan
ddywedyd, Marciwch yn awr pan fyddo calon Amnon yn
llawen o win, a phan ddywedwyf wrthych, Tarwch Amnon;
yna lladd ef, nac ofna: oni orchmynnais i ti? byddwch wrol, a
dewr. 2 Samuel 13:28
Rhoddaist orfoledd yn fy nghalon, mwy nag yn yr amser yr
amlhaodd eu hŷd a'u gwin. Gosodaf fi ill dau mewn heddwch,
a chysgaf: canys tydi, O ARGLWYDD, a wna i mi drigo
mewn diogelwch. Salm 4:7-8
Na ddos i lwybr y drygionus, ac nac ewch yn ffordd y
drygionus. Osgoi, nac ewch heibio, trowch oddi wrtho, a
rhoddwch heibio. Canys ni chysgant, oddieithr iddynt
wneuthur drygioni; a'u cwsg a dynnir ymaith, oddieithr iddynt
beri i rai syrthio. Canys y maent yn bwyta bara drygioni, ac yn
yfed gwin trais. Diarhebion 4:14-17
Gwawdiwr yw gwin, diod gadarn sydd gynddeiriog: a phwy
bynnag a'i twyllo nid yw doeth. Diarhebion 20:1
Y neb a garo bleser, a fydd dlawd: yr hwn a garo win ac olew,
ni bydd gyfoethog. Diarhebion 21:17
Pwy sydd â gwae? pwy a'i gofid? pwy sydd â chynnen? pwy
sydd â bablo? pwy sydd ganddo glwyfau heb achos? pwy
sydd ganddo gochni llygaid? Y rhai a arhosant yn hir wrth y
gwin; y rhai a ânt i ymofyn â gwin cymysgedig. Paid ag
edrych ar y gwin pan fyddo'n goch, pan fyddo'n rhoi ei liw yn
y cwpan, pan fydd yn symud yn iawn. O'r diwedd y mae yn
brathu fel sarff, ac yn pigo fel gwiber. Dy lygaid a welant
wragedd dieithr, a'th galon a draetha bethau gwrthnysig. Ie,
byddi fel yr hwn a orweddo yng nghanol y môr, neu fel yr
hwn a orwedd ar ben hwylbren. Hwy a'm trawasant, meddi, ac
nid oeddwn yn glaf; curasant fi, ac ni theimlais: pa bryd y
deffrôf? Byddaf yn ei geisio eto. Diarhebion 23:29-35
Nid i frenhinoedd, O Lemuel, nid yw i frenhinoedd yfed gwin;
nac i dywysogion ddiod gadarn: rhag iddynt yfed, ac
anghofio'r gyfraith, a gwyrdroi barn neb o'r gorthrymedig.
Rhoddwch ddiod cryf i'r un sy'n barod i ddifetha, a gwin i'r
rhai sy'n drwm eu calon. Bydded iddo yfed, ac anghofio ei
dlodi, ac na chofia ei drallod mwyach. Diarhebion 31:4-7
Gwae'r rhai a gyfodant yn fore, fel y canlyn ddiod gadarn; sy'n
parhau hyd nos, nes i win eu llidio! A’r delyn, a’r ffiol, y
tabret, a’r bibell, a’r gwin, sydd yn eu gwyliau: ond nid ydynt
yn ystyried gwaith yr ARGLWYDD, nac yn ystyried
gweithrediad ei ddwylo ef. Eseia 5:11-12
Gwae y rhai a alwant ddrwg yn dda, a da yn ddrwg; yr hwn
sydd yn gosod tywyllwch yn oleuni, a goleuni yn dywyllwch ;
sy'n rhoi chwerw am melys, a melys am chwerw! Gwae'r rhai
sy'n ddoeth yn eu golwg eu hunain, ac yn ddoeth yn eu golwg
eu hunain! Gwae'r rhai cedyrn i yfed gwin, a gwŷr nerthol i
gymysgu diod gadarn: y rhai sy'n cyfiawnhau'r drygionus yn
wobr, ac yn tynnu cyfiawnder y cyfiawn oddi wrtho! Eseia
5:20-23
Gwae goron balchder, i feddwon Effraim, y rhai y mae eu
harddwch gogoneddus yn flodeuyn gwywo, y rhai sydd ar ben
dyffrynnoedd tewion y rhai a orchfygwyd â gwin! Ond y
maent hwythau wedi cyfeiliorni trwy win, a thrwy ddiod
gadarn sydd allan o'r ffordd; yr offeiriad a'r prophwyd a
gyfeiliornasant trwy ddiod gadarn, hwy a lyncwyd o win, y
maent allan o'r ffordd trwy ddiod gadarn; cyfeiliornant mewn
gweledigaeth, baglu mewn barn. Eseia 28:1,7
4. Geiriau Jonadab mab Rechab, fel y gorchmynnodd efe i’w
feibion beidio yfed gwin, a gyflawnir; canys hyd y dydd hwn
nid yfant ddim, ond ufuddhânt i orchymyn eu tad: er hynny mi
a leferais wrthych, gan godi yn fore, a llefaru; ond ni
wrandawsoch arnaf fi. Jeremeia 35:14
Nid yw unrhyw offeiriad ychwaith i yfed gwin, pan fyddant
yn mynd i mewn i'r cyntedd mewnol. Eseciel 44:21
Ond Daniel a fwriadodd yn ei galon na halogai efe ei hun â’r
rhan o ymborth y brenin, nac â’r gwin a yfai efe: am hynny
efe a ofynnodd ar dywysog yr eunuchiaid am beidio halogi ei
hun. Daniel 1:8
Canys bwytasant, ac ni bydd ganddynt ddigon: putteindra, ac
ni chynyddant: am iddynt beidio â gwrando ar yr
ARGLWYDD. Mae puteindra a gwin a gwin newydd yn
tynnu'r galon i ffwrdd. Hosea 4:10-11
Ond yr angel a ddywedodd wrtho, Nac ofna, Sachareias:
canys gwrandawyd dy weddi; a dy wraig Elisabeth a esgor i ti
fab, a thi a elwi Ioan. A thi a gei orfoledd a gorfoledd; a llawer
a lawenychant ar ei enedigaeth. Canys mawr fydd efe yng
ngolwg yr Arglwydd, ac ni yfa win na diod gadarn; ac efe a
lenwir â'r Yspryd Glân, sef o groth ei fam. A llawer o feibion
Israel a dry efe at yr Arglwydd eu Duw. Luc 1:13-16
Gwyliwch gan hynny eich bod yn rhodio'n ofalus, nid fel
ffyliaid, ond fel doethion, gan brynu'r amser, oherwydd drwg
yw'r dyddiau. Am hynny na fyddwch annoeth, eithr deallwch
beth yw ewyllys yr Arglwydd. Ac na feddwi ar win, yr hwn
sydd ormodedd; eithr llanwer â'r Ysbryd; Gan lefaru wrthych
eich hunain mewn salmau a hymnau, a chaniadau ysbrydol,
gan ganu a chanu yn eich calon i'r Arglwydd; Gan ddiolch bob
amser am bob peth i Dduw a'r Tad yn enw ein Harglwydd
Iesu Grist; Gan ymostwng eich gilydd yn ofn Duw. Effesiaid
5:15-21
Dyma ddywediad cywir, Os myn dyn swydd esgob, y mae yn
chwennych gwaith da. Rhaid gan hyny fod esgob yn ddi-fai,
gwr un wraig, gwyliadwrus, sobr, o ymddygiad da, wedi ei
roddi i lettygarwch, yn gymwys i ddysgu ; Heb ei roi i win,
nac ymosodwr, Nid trachwantus lucre budron; ond yn
amyneddgar, nid yn ffrwgwd, nid yn gybyddlyd; Un sy'n
llywodraethu ei dŷ ei hun yn dda, a chanddo ei blant yn
ddarostyngedig gyda phob difrifoldeb; (Oherwydd os na ŵyr
dyn pa fodd i lywodraethu ei dŷ ei hun, pa fodd y mae i ofalu
am eglwys Dduw?) Nid newyddian, rhag iddo gael ei
ddyrchafu â balchder syrthio i gondemniad diafol. Hefyd,
rhaid iddo gael adroddiad da o'r rhai sydd oddi allan; rhag
iddo syrthio i waradwydd a magl diafol. Yr un modd y mae'n
rhaid i'r diaconiaid fod yn feddylgar, heb fod yn ddwyiaith,
heb eu rhoi i lawer o win, nid yn farus o lucres budron; Yn dal
dirgelwch y ffydd mewn cydwybod bur. A bydded i'r rhai hyn
hefyd gael eu profi yn gyntaf; yna gadewch iddynt ddefnyddio
swydd diacon, gan eu cael yn ddi-fai. Er hynny rhaid i'w
gwragedd fod yn feddw, nid yn athrodwyr, yn sobr, yn
ffyddlon ym mhob peth. Bydded y diaconiaid yn wŷr i un
wraig, yn llywodraethu eu plant a'u tai eu hunain yn dda.
Oherwydd y mae'r rhai sydd wedi defnyddio swydd diacon yn
dda yn prynu iddynt eu hunain radd dda, a hyfder mawr yn y
ffydd sydd yng Nghrist Iesu. 1 Timotheus 3:1-13
Canys rhaid i esgob fod yn ddi-fai, fel stiward Duw; heb fod
yn hunan-ewyllus, heb fod yn ddig yn fuan, heb ei roi i win,
dim ymosodwr, heb ei roi i lucre budr; Ond carwr lletygarwch,
carwr dynion da, sobr, cyfiawn, sanctaidd, tymherus; Gan
ddal yn gadarn y gair ffyddlon fel y'i dysgwyd, fel y gallo
trwy athrawiaeth gadarn annog ac argyhoeddi'r rhai sy'n ennill.
Titus 1:7-9
Ond llefara'r pethau a ddaw yn athrawiaeth gadarn: Bod yr
henoed yn sobr, yn feddw, yn dymherus, yn gadarn mewn
ffydd, mewn elusengarwch, mewn amynedd. Y gwragedd
oedranus yr un modd, eu bod mewn ymddygiad fel y daeth
sancteiddrwydd, nid gau gyhuddwyr, heb eu rhoi i win lawer,
yn athrawon pethau da; Fel y dysgont y merched ieuainc i fod
yn sobr, i garu eu gwŷr, i garu eu plant, I fod yn bwyllog, yn
gybyddus, yn geidwaid gartref, yn dda, yn ufudd i'w gwŷr eu
hunain, fel na chabler gair Duw. Mae dynion ieuainc yr un
modd yn annog i fod yn sobr eu meddwl. Titus 2:1-6
Ac efe a ddywedodd wrthynt, Mynegwch i ni eich meddwl am
yr ysgrifeniadau. Yna y dechreuodd y cyntaf, yr hwn a
lefarasai am nerth gwin; Ac efe a ddywedodd fel hyn, O chwi
wŷr, mor gadarn yw gwin! y mae yn peri i bawb gyfeiliorni a'i
hyfed: Y mae yn gwneuthur meddwl y brenin a'r plentyn
amddifad oll yn un; y caethwas a'r rhydd, y tlawd a'r
cyfoethog: Y mae hefyd yn troi pob meddwl i lawenydd a
llawenydd, fel na chofia dyn na thristwch na dyled: Ac y
mae'n gwneud pob calon yn gyfoethog, fel na chofia dyn na
brenin na llywodraethwr; ac y mae yn gwneuthur i lefaru pob
peth trwy ddoniau : A phan fyddant yn eu cwpanau, y maent
yn anghofio eu cariad at gyfeillion a brodyr, ac ychydig wedi
tynu cleddyfau : Ond pan ddelo o'r gwin, nid ydynt yn cofio
beth sydd ganddynt. gwneud. Chwychwi ddynion, onid gwin
yw y cryfaf, yr hwn sydd yn gorfodi i wneuthur fel hyn ? Ac
wedi iddo lefaru felly, efe a ddaliodd ei heddwch. 1 Esdras
3:17-24
Y mae gwin yn annuwiol, y brenin yn ddrwg, gwragedd yn
annuwiol, holl feibion dynion yn ddrygionus, a'r cyfryw yw eu
holl weithredoedd drygionus; ac nid oes dim gwirionedd
ynddynt; yn eu hanghyfiawnder hefyd y derfyddant. 1 Esdras
4:37
Gwna hynny i neb yr hwn sydd gennyt: nac yf win i’th feddw:
ac nac â meddwdod gyd â thi yn dy daith. Tobit 4:15
Nac eistedd o gwbl gyda gwraig gŵr arall, ac nac eistedd gyda
hi yn dy freichiau, ac na wared dy arian gyda hi wrth y gwin;
rhag i'th galon dueddu ati, ac felly trwy dy ddymuniad y syrth
i ddistryw. Eclesiasticus 9:9
Gwin a gwragedd a wna i wŷr deallgar syrthio ymaith: a’r
hwn a lyno wrth butainwyr a ddaw yn annoeth. Eclesiasticus
19:2
Na ddangos dy ddewrder mewn gwin; canys gwin a
ddifethodd lawer. Y ffwrnais a brofa’r ymyl trwy drochi: felly
y gwin calonnau y beilchion trwy feddwdod. Y mae gwin
cystal a bywyd i ddyn, os meddwi yn gymedrol: pa fywyd gan
hynny sydd i ddyn heb win? canys efe a wnaethpwyd i wneud
dynion yn llawen. Gwin yn fesuradwy, ac yn ei dymor, a ddyg
lawenydd y galon, a sirioldeb y meddwl: Ond gwin a feddw
yn ormodol a wna chwerwder meddwl, gan ffrwgwd a
chweryla. Y mae meddwdod yn cynyddu cynddaredd ffôl, nes
y tramgwyddo: y mae yn lleihau cryfder, ac yn gwneud
archollion. Na cherydda dy gymydog wrth y gwin, ac na
ddirmyga ef yn ei hyfrydwch: paid â rhoi iddo eiriau erwin, ac
na phwys arno i'w annog i yfed. Eclesiasticus 31:25-31
5. Y mae gwin a cherddoriaeth yn llawenhau'r galon: ond cariad
doethineb sydd uwchlaw iddynt ill dau. Eclesiasticus 40:20
A Lot a’i ddwy ferch a arhosodd yn yr ogof, a hwy a
wnaethant i’w tad yfed gwin, a hwy a orweddasant gydag ef,
canys dywedasant nad oedd neb ar y ddaear a allai gyfodi had
oddi wrthynt, canys hwy a dybiasant ddifetha yr holl ddaear.
Jaser 19:57
Yna rhoddasant win iddo, ac efe a yfodd, ac a feddwodd, a
gosodasant o'i flaen llances hardd, ac efe a wnaeth â hi fel y
mynnai, canys ni wyddai beth yr oedd efe yn ei wneuthur, gan
ei fod wedi yfed digonedd o win. Fel hyn y gwnaeth meibion
Moab i Israel yn y lle hwnnw, yng ngwastadedd Sittim, ac
enynnodd dicter yr Arglwydd yn erbyn Israel o achos y mater
hwn, ac efe a anfonodd haint yn eu plith, a bu farw o’r
Israeliaid ar hugain. pedair mil o wyr. Jasher 85:60-61
Pan fyddo gan hyny weddi dyn yn cydfyned â thristwch, ni
oddef i'w ddeisyfiadau esgyn yn bur at allor Duw. Canys fel
gwin, wedi ei gymmysgu â finegr, nid oes ganddo y melyster
oedd ganddo o'r blaen; felly tristwch o'i gymysgu â'r Ysbryd
Glân, yn gadael i weddi dyn fod yr un fath ag y byddai fel
arall. Ail Lyfr Hermas 10:22
A gwin a diod gadarn nid yfais, ac nid aeth cig i'm genau, ac
ni fwyteais ymborth dymunol; ond galarais am fy mhechod,
canys mawr ydoedd, y cyfryw ni bu yn Israel. Testament
Reuben 1:10
A phan welais hi yn tywallt gwin, oherwydd meddwdod gwin
mi a'm twyllwyd, a chymerais hi er nad oedd fy nhad wedi ei
chynghori. Am hynny, a minnau wedi meddwi ar win, nid
adnabyddais hi; a'i phrydferthwch a'm twyllodd, trwy ffasiwn
ei haddurno. Testament Jwda 2:18,24
Ac efe a’i haddurnodd hi ag aur a pherlau, ac a barodd iddi
dywallt gwin i ni yn y wledd â phrydferthwch gwragedd.
Trodd y gwin o'r neilltu fy llygaid, a phleser ddallu fy nghalon.
Testament Jwda 3:6-7
Ac yn awr, fy mhlant, meddaf i chwi, na feddwch ar win;
canys gwin sydd yn troi y meddwl oddi wrth y gwirionedd, ac
yn ennyn brwdfrydedd chwant, ac yn arwain y llygaid i
gyfeiliornad. Canys y mae gan ysbryd godineb win yn
weinidog i roi pleser i'r meddwl; canys y ddau hyn hefyd sydd
yn dwyn ymaith feddwl dyn. Canys os bydd dyn yn yfed gwin
i feddwdod, y mae yn tarfu ar y meddwl â meddyliau budron
yn arwain at buteindra, ac yn gwresogi'r corff i undeb cnawdol;
ac os bydd achlysur y chwant yn bresennol, y mae efe yn
gweithio y pechod, ac nid oes arno gywilydd. Cymaint yw'r
dyn diffrwyth, fy mhlant; canys nid oes parch i neb sy feddw.
Canys wele, fe barodd i mi gyfeiliorni hefyd, fel nad oedd
arnaf gywilydd o’r dyrfa yn y ddinas, i mi droi o’r neilltu yng
ngolwg pawb at Tamar, a gwneud pechod mawr, a
dadorchuddio gorchudd o cywilydd fy meibion. Wedi i mi
yfed gwin ni barchais orchymyn Duw, a chymerais wraig o
Ganaan yn wraig. Canys llawer o ddewis sydd ar y sawl sy'n
yfed gwin, fy mhlant; ac yn hyn y mae doethineb wrth yfed
gwin, fe all dyn yfed cyhyd ag y byddo yn cadw gwyleidd-dra.
Ond os myn efe y tu hwnt i'r terfyn hwn y mae ysbryd twyll
yn ymosod ar ei feddwl, ac yn peri i'r meddwyn siarad yn fudr,
ac i droseddu ac nid i gywilyddio, ond hyd yn oed i ogoniant
yn ei drueni, ac i gyfrif ei hun yn anrhydeddus. Nid yw'r sawl
sy'n godineb yn gwybod pan fydd yn dioddef colled, ac nid
yw'n cywilydd pan gaiff ei roi i ddrwgdybiaeth. Oherwydd er
bod dyn yn frenin ac yn godineb, y mae'n cael ei dynnu o'i
frenhiniaeth trwy ddod yn gaethwas i godineb, fel y goddefais
innau fy hun. Canys rhoddais fy ffon, hynny yw, arhosiad fy
llwyth; a'm gwregys, hynny yw, fy nerth; a'm diadem, hynny
yw, gogoniant fy nheyrnas. Ac yn wir mi a edifarheais am y
pethau hyn; gwin a chnawd ni fwyteais hyd fy henaint, ac ni
welais ddim llawenydd. Ac angel Duw a ddangosodd i mi fod
gwragedd am byth yn llywodraethu ar y brenin a’r cardotyn
fel ei gilydd. Ac oddi wrth y brenin y tynnant ymaith ei
ogoniant ef, a chan y gwr dewr ei nerth, a chan y cardotyn hyd
yn oed yr ychydig hwnnw sydd yn aros ei dlodi. Sylwch, gan
hyny, fy mhlant, y terfyn cywir mewn gwin ; canys y mae
ynddo bedwar ysbryd drwg — chwant, chwant poeth,
afradlonedd, aflan. Os yfwch win mewn llawenydd, byddwch
wylaidd yn ofn Duw. Canys os yn eich gorfoledd y cilia ofn
Duw, yna y cyfyd meddwdod, ac y mae digywilydd yn dwyn i
mewn. Ond os byw yn sobr na chyffyrddwch â gwin o gwbl,
rhag pechu mewn geiriau dicter, ac mewn ymladdau ac athrod,
a chamweddau'r. gorchymynion Duw, a chwi a ddifethir cyn
eich amser. Hefyd, y mae gwin yn datguddio dirgelion Duw a
dynion, fel y datguddiais hefyd orchmynion Duw a dirgelion
Jacob fy nhad i'r wraig o Ganaaneaidd Bathsua, y rhai a
orchmynnodd Duw i mi beidio â'u datgelu. Ac mae gwin yn
achos rhyfel a dryswch. Testament Jwda 3:10-29
Nid yfais win, i'm harwain ar gyfeiliorn; Testament Issachar
2:7