The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
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".
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.
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.
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 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 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".
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.
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.
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 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 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
Welsh - Letter of Jeremiah.pdf
1.
2. PENNOD 1
1 Copi o epistol, yr hwn a anfonodd Ieremi at y rhai
oedd i gael eu harwain yn gaethion i Babilon gan
frenin y Babiloniaid, i'w hardystio, fel y
gorchmynnwyd iddo gan Dduw.
2 Oherwydd y pechodau a wnaethoch gerbron Duw,
fe'ch caethgludir i Fabilon gan Nabuchodonosor
brenin y Babiloniaid.
3 Felly pan ddeloch i Babilon, chwi a arhoswch yno
flynyddoedd lawer, ac am dymor hir, sef saith
cenhedlaeth: ac wedi hynny mi a'ch dygaf chwi
ymaith yn heddychol oddi yno.
4 Yn awr y gwelwch ym Mabilon dduwiau o arian, ac
o aur, ac o bren, wedi eu dwyn ar ysgwyddau, y rhai
sydd yn peri i'r cenhedloedd ofni.
5 Gwyliwch gan hynny na fyddwch yn debyg i
ddieithriaid, na chwithau ac o honynt hwy, pan
weloch y dyrfa o'u blaen ac o'r tu ol iddynt, yn eu
haddoli.
6 Eithr dywedwch yn eich calonnau, O Arglwydd,
rhaid i ni dy addoli.
7 Canys fy angel sydd gyda chwi, a minnau fy hun yn
gofalu am eich eneidiau.
8 O ran eu tafod, y mae wedi ei loywi gan y
gweithiwr, a hwy eu hunain wedi eu goreuro a'u
gosod drosodd ag arian; eto nid ydynt ond gau, ac ni
allant lefaru.
9 A chymeryd aur, fel y byddai i wyryf a hoffant
fyned yn hoyw, a gwnant goronau i bennau eu duwiau.
10 Weithiau hefyd bydd yr offeiriaid yn cludo aur ac
arian oddi wrth eu duwiau, ac yn ei roi iddynt eu
hunain.
11 Ie, rhoddant hi i'r puteiniaid cyffredin, a gwisgant
hwynt fel gwŷr â gwisgoedd, yn dduwiau arian, a
duwiau aur, a phren.
12 Eto ni allant y duwiau hyn eu hachub eu hunain
rhag rhwd a gwyfyn, er eu bod wedi eu gorchuddio â
gwisg porffor.
13 Sychant eu hwynebau o achos llwch y deml, pan
fyddo llawer arnynt.
14 A'r hwn ni ddichon ladd un sy'n ei droseddu, sydd
yn dal teyrnwialen, fel pe bai'n farnwr gwlad.
15 Y mae ganddo hefyd yn ei ddeheulaw ddagr a
bwyell: ond ni ddichon ei waredu ei hun rhag rhyfel a
lladron.
16 Trwy hyn ni wyddys eu bod yn dduwiau: am
hynny nac ofnwch hwynt.
17 Canys megis llestr y mae dyn yn ei ddefnyddio,
nid yw ddim gwerth pan dorrir; er hynny y mae
gyda'u duwiau hwynt: wedi eu gosod i fynu yn y deml,
eu llygaid a fyddant lawn o lwch trwy draed y rhai a
ddeuant i mewn.
18 Ac fel y sicrheir y drysau o bob tu i'r hwn a
droseddo y brenin, fel un wedi ei gyflawni i farwol-
aeth: felly yr offeiriaid a ymprydiasant eu temlau
hwynt â drysau, â chloeon, a barrau, rhag i'w duwiau
gael eu hysbeilio gan ysbeilwyr.
19 Y maent yn goleuo iddynt ganhwyllau, ie, yn fwy
nag iddynt eu hunain, na allant weled un ohonynt.
20 Y maent fel un o drawstiau'r deml, ac eto y maent
yn dweud bod eu calon wedi ei gnoi gan bethau sy'n
ymlusgo o'r ddaear; a phan fwytaont hwy a'u dillad, ni
theimlant hynny.
21 Eu hwynebau a dduwyd trwy'r mwg a ddaw allan
o'r deml.
22 Ar eu cyrff a'u pennau eisteddant ystlumod,
gwenoliaid, ac adar, a'r cathod hefyd.
23 Wrth hyn y gellwch wybod nad ydynt dduwiau:
am hynny nac ofnwch hwynt.
24 Er hynny yr aur sydd o'u hamgylch i'w gwneuthur
yn hardd, oddieithr iddynt sychu y rhwd, ni
lewyrchant : canys ac wedi eu tawdd ni theimlant
hynny.
25 Y pethau nad oes anadl ynddynt, a brynir am y pris
mwyaf.
26 Y maent yn cael eu dwyn ar ysgwyddau, heb draed
a fynegant i ddynion nad ydynt werth dim.
27 Y rhai hefyd a'u gwasanaethant sydd gywilydd:
canys os syrthiant un amser i lawr, ni allant atgyfodi o
honynt eu hunain: ac os gosodant hwynt yn uniawn,
ni allant symud o honynt eu hunain: ac os ymgrymir
hwynt, a allant eu gwneuthur eu hunain yn union :
eithr gosodasant roddion o'u blaen hwynt megis i wŷr
meirw.
28 Am y pethau a aberthir iddynt, y mae eu
hoffeiriaid yn gwerthu ac yn cam-drin; yn yr un modd
eu gwragedd yn gosod rhan o hono mewn halen; ond
i'r tlawd a'r analluog ni roddant ddim o hono.
29 Gwragedd mentrus, a gwrageddos mewn gwelyau,
a fwyttânt eu haberthau hwynt: trwy y pethau hyn y
gwybyddech nad ydynt dduwiau: nac ofnwch hwynt.
30 Canys pa fodd y gelwir hwynt yn dduwiau? am fod
gwragedd yn gosod ymborth gerbron y duwiau o arian,
aur, a phren.
31 A'r offeiriaid a eisteddasant yn eu temlau, a'u
dillad wedi rhwygo, a'u pennau a'u barfau wedi eu
heillio, heb ddim ar eu pennau.
32 Y maent yn rhuo ac yn llefain o flaen eu duwiau,
fel y gwna gwŷr ar yr ŵyl pan fyddo marw.
33 Yr offeiriaid hefyd a dynnant eu gwisgoedd, ac a
ddilladasant eu gwragedd a'u plant.
34 Pa un bynnag ai drwg a wna rhywun iddynt, ai da,
ni allant ei ddigolledu: ni allant osod brenin na'i
ddiswyddo.
35 Yn yr un modd, ni allant roi cyfoeth nac arian: er i
ddyn addunedu iddynt, a'i chadw, ni bydd ei hangen
arnynt.
36 Ni allant achub neb rhag angau, na gwared y gwan
rhag y cedyrn.
37 Ni allant adferu dyn dall i'w olwg, na
chynnorthwyo neb yn ei gyfyngder.
38 Ni allant ddangos trugaredd i'r weddw, na daioni i'r
amddifad.
3. 39 Eu duwiau o bren, a'r rhai sydd wedi eu
gorchuddio ag aur ac arian, sydd fel y cerrig wedi eu
naddu o'r mynydd: gwaradwyddir y rhai a'u haddolant.
40 Pa fodd gan hynny y dylai dyn feddwl a dywedyd
eu bod hwy yn dduwiau, pan y mae hyd yn oed y
Caldeaid eu hunain yn eu dirmygu?
41 Os gwelant un mud na all lefaru, hwy a'i dygant ef,
ac a erfyniant ar Bel i lefaru, fel pe bai'n gallu deall.
42 Er hynny ni allant ddeall hyn eu hunain, a'u gadael
hwynt: canys nid oes ganddynt wybodaeth.
43 Y gwragedd hefyd â rhaffau o'u hamgylch, yn
eistedd yn y ffyrdd, a losgant bran er persawr: ond os
bydd neb ohonynt, wedi ei dynnu gan y rhai sydd yn
myned heibio, yn gorwedd gydag ef, y mae hi yn
gwaradwyddo ei chymrawd, fel na thybiwyd hi mor
deilwng â hi ei hun. , na'i chortyn wedi torri.
44 Yr hyn a wneir yn eu plith, sydd gelwyddog: pa
fodd gan hynny y gellir meddwl neu ddywedyd eu
bod hwy yn dduwiau?
45 Y maent wedi eu gwneuthur o seiri a gofaint aur :
ni allant fod yn ddim amgen nag a fyddo gan y
gweithwyr.
46 A'r rhai eu hunain a'u gwnaeth, ni allant barhau yn
hir; pa fodd gan hynny y dylai y pethau a wneir o
honynt fod yn dduwiau?
47 Canys gadawsant gelwydd a gwaradwydd i'r rhai a
ddeuant ar ôl.
48 Canys pan ddelo rhyfel neu bla arnynt, yr offeiriaid
a ymgynghorant â hwynt eu hunain, pa le y byddo yn
guddiedig gyd â hwynt.
49 Pa fodd gan hynny na ddichon dynion ddirnad nad
ydynt dduwiau, y rhai ni allant eu hachub eu hunain
rhag rhyfel, na rhag pla?
50 Canys gan nad ydynt ond o bren, ac wedi eu
gorchuddio ag arian ac aur, fe wyddys o hyn allan mai
gau ydynt.
51 Ac fe ymddengys yn amlwg i'r holl genhedloedd a
brenhinoedd nad ydynt dduwiau, ond gweithredoedd
dwylo dynion, ac nad oes dim gwaith Duw ynddynt.
52 Pwy gan hynny ni ddichon wybod nad ydynt
dduwiau?
53 Canys ni allant osod brenin yn y wlad, na rhoi
glaw i ddynion.
54 Ni allant ychwaith farnu eu hachos eu hunain, ac
unioni cam, heb allu: canys megis brain rhwng nef a
daear ydynt.
55 Ar hynny pan ddisgyno tân ar dŷ y duwiau o bren,
neu wedi ei osod drosodd ag aur neu arian, eu
hoffeiriaid a ffoant ymaith, ac a ddiangant; ond hwy
eu hunain a losgir fel trawstiau.
56 Ac ni allant wrthsefyll neb brenin na gelynion: pa
fodd gan hynny y gellir meddwl neu ddywedyd eu
bod yn dduwiau?
57 Ac nid yw y duwiau pren hynny ychwaith, wedi eu
gosod drosodd ag arian neu aur, i ddianc rhag lladron
neu lladron.
58 Y rhai y mae aur, ac arian, a'u gwisgoedd wedi eu
gwisgo, y rhai cryfion a gymerant, ac a ânt ymaith: ac
ni allant gynnorthwyo eu hunain.
59 Am hynny gwell yw bod yn frenin yn dangos ei
allu, neu yn llestr buddiol mewn tŷ, yr hwn a fyddo
gan y perchenog, na'r cyfryw dduwiau celwyddog;
neu fod yn ddrws mewn tŷ, i gadw y fath bethau
ynddo, na'r cyfryw dduwiau celwyddog. neu golofn
bren mewn palas, na'r cyfryw dduwiau celwyddog.
60 Canys yr haul, y lloer, a'r sêr, gan eu bod yn
ddisglair, ac wedi eu hanfon i gyflawni eu swydd,
ydynt ufudd.
61 Yn yr un modd y mae'r mellt pan fydd yn torri
allan yn hawdd i'w weld; ac ar ol yr un modd y mae y
gwynt yn chwythu yn mhob gwlad.
62 A phan orchymyno Duw i'r cymylau fyned dros yr
holl fyd, y maent yn gwneuthur fel y mynnont.
63 A'r tân a anfonwyd oddi uchod i ddifa bryniau a
choedwigoedd, a wna fel y gorchmynnwyd: ond nid
yw y rhai hyn yn debyg iddynt mewn arglwyddiaeth
na nerth.
64 Am hynny ni thybir ac ni ddywedir eu bod hwy yn
dduwiau, gan weled na allant farnu achosion, na
gwneuthur daioni i ddynion.
65 Gan wybod gan hynny nad ydynt dduwiau, nac
ofnwch hwynt,
66 Canys ni allant felltithio na bendithio brenhinoedd:
67 Ni allant ychwaith ddangos arwyddion yn y
nefoedd ymhlith y cenhedloedd, na thywynu fel yr
haul, na rhoi goleuni fel y lleuad.
68 Gwell yw yr anifeiliaid na hwynt : canys hwy a
allant fyned dan orchudd a chynnorthwyo eu hunain.
69 Nid yw yn amlwg i ni gan hynny eu bod yn
dduwiau: am hynny nac ofnwch hwynt.
70 Canys megis y mae bwgan brain mewn gardd o
giwcymbrau yn cadw dim: felly y mae eu duwiau o
goed, ac wedi eu gosod drosodd ag arian ac aur.
71 A'r un modd eu duwiau o bren, ac wedi eu gosod
drosodd ag arian ac aur, sydd debyg i ddraenen wen
mewn perllan, y mae pob aderyn yn eistedd arni;
megis hefyd i gorff marw, a hwnnw o'r dwyrain i'r
tywyllwch.
72 A chewch wybod nad ydynt dduwiau wrth y
porffor gloyw sydd yn pydru arnynt: a hwy eu hunain
wedi hynny a fwyteir, ac a fyddant yn waradwydd yn
y wlad.
73 Gwell gan hynny yw'r cyfiawn heb ddim delwau:
canys pell fyddo oddi wrth waradwydd.