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 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 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.
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.
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 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 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.
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.
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.
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 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.
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 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 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 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 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.
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.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
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.
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 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.
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 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.
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 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 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 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 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.
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.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
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.
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 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.
Tajik Soul Winning Gospel Presentation - Only JESUS CHRIST Saves.pptx
Welsh - Testament of Benjamin.pdf
1.
2. PENNOD 1
Benjamin, deuddegfed mab Jacob a Rachel,
baban y teulu, yn troi yn athronydd ac yn
ddyngarwr.
1 Copi o eiriau Benjamin, y rhai y
gorchmynnodd efe i'w feibion eu cadw, wedi
iddo fyw am bum mlynedd ar hugain.
2 Ac efe a'u cusanodd hwynt, ac a ddywedodd,
Fel y ganwyd Isaac i Abraham yn ei henaint,
felly hefyd y myfi i Jacob.
3 A chan fod Rahel fy mam wedi marw wrth roi
genedigaeth i mi, nid oedd gennyf laeth; am
hynny y sugnwyd fi gan ei llawforwyn Bilha.
4 Canys Rachel a fu yn ddiffrwyth am
ddeuddeng mlynedd wedi iddi esgor ar Ioseph;
a hi a weddiodd ar yr Arglwydd ag ympryd
ddeuddeng niwrnod, a hi a feichiogodd ac a
ymddug i mi.
5 Canys fy nhad a garodd Rachel yn fawr, ac a
weddïodd ar weld dau fab wedi eu geni oddi hi.
6 Am hynny y gelwais i Benjamin, hynny yw,
mab dyddiau.
7 A phan euthum i'r Aipht, at Ioseph, a'm brawd
fy adnabod, efe a ddywedodd wrthyf, Beth a
ddywedasant hwy wrth fy nhad pan werthasant
fi?
8 A dywedais wrtho, Hwy a dablasant dy wisg
â gwaed, ac a'i hanfonasant, ac a ddywedasant,
Gwybydd ai hon yw wisg dy fab.
9 Ac efe a ddywedodd wrthyf, Er hynny, frawd,
wedi iddynt dynnu i mi fy nghôt, hwy a
roddasant i mi i'r Ismaeliaid, a rhoddasant i mi
liain lwyn, ac yn fflangellu fi, a gorchymyn i mi
redeg.
10 Ac am un o'r rhai oedd wedi fy nghuro â
gwialen, llew a gyfarfu ag ef, ac a'i lladdodd.
11 Ac felly ei gymdeithion a ddychrynodd.
12 A wnewch chwithau, gan hynny, fy mhlant,
garu Arglwydd Dduw nef a daear, a chadw ei
orchmynion ef, gan ddilyn siampl y gŵr da a
sanctaidd Joseff.
13 A bydded eich meddwl yn dda, fel yr
adwaenoch fi; canys yr hwn sydd yn golchi ei
feddwl yn iawn, sydd yn gweled pob peth yn
iawn.
14 Ofnwch yr Arglwydd, a châr eich
cymmydog; ac er bod ysbrydion Beliar yn
hawlio i chwi eich cystuddio â phob drwg, eto
ni bydd ganddynt arglwyddiaethu arnoch, fel
nad oedd ganddynt ar Joseff fy mrawd.
15 Faint o ddynion a fynnai ei ladd, a Duw a'i
gwarchododd!
16 Canys yr hwn sydd yn ofni Duw ac yn caru
ei gymmydog, ni ddichon ei daro gan yspryd
Beliar, wedi ei gysgodi gan ofn Duw.
17 Ni all chwaith gael ei lywodraethu trwy
ddyfais dynion neu anifeiliaid, canys
cynorthwyir ef gan yr Arglwydd trwy y cariad
sydd ganddo tuag at ei gymydog.
18 Canys Ioseph hefyd a attolygodd ar ein tad
ni ar iddo weddio dros ei frodyr, ar yr
Arglwydd lesu i'w gyfrif hwynt yn bechod, pa
ddrwg bynnag a wnaethent iddo.
19 Fel hyn y llefodd Jacob, Fy mhlentyn da,
gorthrechaist ar ymysgaroedd dy dad Jacob.
20 Ac efe a’i cofleidiodd ef, ac a’i cusanodd ef
am ddwy awr, gan ddywedyd,
21 Ynot ti y cyflawnir proffwydoliaeth y
nefoedd am Oen Duw, a Gwaredwr y byd, ac y
traddodir yr un di-fai dros ddynion digyfraith, a
marw dros ddynion annuwiol yng ngwaed y
cyfamod. , er iachawdwriaeth y Cenhedloedd ac
Israel, ac a ddifetha Beliar a'i weision.
22 A welwch chwi gan hynny, fy mhlant,
ddiwedd y gwr da?
23 Byddwch gan hynny ddilynwyr ei dosturi ef
â meddwl da, fel y gwisgoch hefyd goronau
gogoniant.
3. 24 Canys nid oes gan y gŵr da lygad tywyll;
canys y mae efe yn dangos trugaredd i bawb, er
eu bod yn bechaduriaid.
25 Ac er eu dyfeisio trwy fwriad drwg. yn ei
gylch ef, trwy wneuthur daioni y mae yn
gorchfygu drygioni, yn cael ei amddiffyn gan
Dduw; ac y mae efe yn caru y cyfiawn fel ei
enaid ei hun.
26 Os gogoneddir neb, nid yw yn eiddigeddus
wrtho; os cyfoethogir neb, nid yw yn
eiddigeddus; os bydd neb yn ddewr, efe a'i
canmola ef; y gwr rhinweddol a ganmola ; ar y
dyn tlawd y mae efe yn drugaredd; ar y gwan y
tosturia ; i Dduw y mae yn canu mawl.
27 A'r hwn sydd ganddo ras yspryd da, y mae
efe yn ei garu fel ei enaid ei hun.
28 Felly, os bydd gennych chwithau hefyd
feddwl da, yna bydd y ddau ddrwg yn
heddychlon â chwi, a'r afradlon a'ch parchant,
ac a dry at y daioni; a bydd y trachwantus nid
yn unig yn darfod o'u chwant anorfod, ond hyd
yn oed yn rhoddi gwrthddrychau eu trachwant
i'r rhai cystuddiedig.
29 Os da y gwnewch, yr ysbrydion aflan a
ffoant oddi wrthych; a'r bwystfilod a'th
ddychrynant.
30 Canys lle y mae parch i weithredoedd da a
goleuni yn y meddwl, y mae tywyllwch yn ffoi
rhagddo.
31 Canys od oes neb yn gwneuthur trais ar ŵr
sanctaidd, efe a edifarha; canys y dyn sanctaidd
sydd drugarog wrth ei ddialydd, ac yn dal ei
heddwch.
32 Ac od oes neb yn bradychu gŵr cyfiawn, y
mae'r cyfiawn yn gweddïo: er ei fod yn
ostyngedig am ychydig, eto nid hir y mae'n
ymddangos yn llawer mwy gogoneddus, fel fy
mrawd Ioseph.
33 Nid yw tueddfryd y dyn da yng ngrym twyll
ysbryd Beliar, oherwydd angel yr heddwch
sydd yn llywio ei enaid.
34 Ac nid yw efe yn syllu yn angerddol ar
bethau llygredig, ac nid yw yn casglu cyfoeth
trwy ddymuniad pleser.
35 Nid yw'n ymhyfrydu mewn mwynhad, nid
yw'n galaru i'w gymydog, nid yw'n eistedd â
moethau, nid yw'n cyfeiliorni wrth ddyrchafu'r
llygaid, oherwydd yr Arglwydd yw ei ran.
36 Nid yw'r tueddfryd da yn derbyn gogoniant
na gwaradwydd gan ddynion, ac ni ŵyr ddim
twyll, na chelwydd, nac ymladd na dialedd;
canys yr Arglwydd sydd yn trigo ynddo, ac yn
goleuo ei enaid, ac y mae efe yn llawenychu at
bawb bob amser.
37 Nid oes gan y meddwl da ddau dafod, o
fendith a melltith, o lyfnder ac anrhydedd, o
ofid a llawenydd, o dawelwch a dryswch, o
ragrith a gwirionedd, o dlodi a chyfoeth; ond y
mae iddi un agwedd, anllygredig a phur, am
bob dyn.
38 Nid oes iddo olwg dwbl, na chlyw dwbl;
canys ym mhob peth y mae efe yn ei wneuthur,
neu yn llefaru, neu yn ei weled, efe a ŵyr fod yr
Arglwydd yn edrych ar ei enaid ef.
39 Ac y mae efe yn glanhau ei feddwl rhag ei
gondemnio gan ddynion yn gystal a chan Dduw.
40 Ac yn yr un modd y mae gweithredoedd
Beliar yn ddeublyg, ac nid oes undod ynddynt.
41 Am hynny, fy mhlant, meddaf i chwi,
ffowch rhag malais Beliar; canys y mae efe yn
rhoddi cleddyf i'r rhai a ufuddhant iddo.
42 A'r cleddyf sydd fam saith o ddrygioni. Yn
gyntaf y meddwl sydd yn beichiogi trwy Beliar,
ac yn gyntaf y mae tywallt gwaed; yn ail adfail;
yn drydydd, gorthrymder; yn bedwerydd,
alltud ; yn bumed, diffyg ; yn chweched, panig;
seithfed, dinystr.
43 Am hynny y traddodwyd Cain hefyd i saith
ddialedd gan Dduw, canys yr Arglwydd a ddug
un pla arno bob can mlynedd.
44 A phan oedd efe ddau gant oed efe a
ddechreuodd ddioddef, ac yn y naw canfed
flwyddyn y difethwyd ef.
4. 45 Canys o achos Abel ei frawd, â'r holl
ddrygau y barnwyd ef, ond Lamech â saith a
thrigain o weithiau.
46 Oherwydd am byth y rhai sydd fel Cain
mewn cenfigen a chasineb brodyr, a gosbir â'r
un farn.
PENNOD 2
Mae adnod 3 yn cynnwys enghraifft drawiadol
o gartrefoldeb - ond eto bywiogrwydd ffigurau
lleferydd y patriarchiaid hynafol hyn.
1 A ydych chwithau, fy mhlant, yn ffoi rhag
drwg, cenfigen, a chasineb brodyr, a glynu wrth
ddaioni a chariad.
2 Y sawl sydd â meddwl pur mewn cariad, nid
yw'n gofalu am wraig gyda golwg ar odineb;
canys nid oes ganddo halogiad yn ei galon, am
fod Yspryd Duw yn gorphwys arno.
3 Canys fel nad yw'r haul yn cael ei halogi gan
lewyrch ar dom a llaid, ond yn hytrach yn
sychu i fyny ac yn gyrru i ffwrdd arogl drwg;
felly hefyd y meddwl pur, er ei fod wedi ei
amgylchynu gan halogion y ddaear, yn hytrach
yn eu glanhau, ac nid yw ei hun wedi ei halogi.
4 Ac yr wyf yn credu y bydd ddrygioni hefyd
yn eich plith, oddi wrth eiriau Enoch y cyfiawn:
y byddwch yn puteindra â godineb Sodom, ac a
ddifethir, oll ond ychydig, ac yr adnewyddwch
weithredoedd di-ben-draw gyda gwragedd. ; ac
ni bydd teyrnas yr Arglwydd yn eich plith chwi,
canys yn ebrwydd y cymer efe hi ymaith.
5 Er hynny teml Dduw fydd yn eich rhan chwi,
a'r deml olaf a fydd yn fwy gogoneddus na'r
gyntaf.
6 A'r deuddeg llwyth a gesglid yno, a'r holl
Genhedloedd, hyd oni anfono y Goruchaf ei
iachawdwriaeth ef yn ymweled â phrophwyd
unig-anedig.
7 Ac efe a â i mewn i'r deml gyntaf, ac yno yr
Arglwydd a drinnir â llid, ac efe a ddyrchefir ar
bren.
8 A gorchudd y deml a rwygir, ac Yspryd Duw
a draddodi i'r Cenhedloedd fel tân wedi ei
dywallt.
9 Ac efe a esgyn o Hades, ac a dramwy o'r
ddaear i'r nef.
10 Ac mi a wn mor ostyngedig fydd efe ar y
ddaear, ac mor ogoneddus yn y nef.
11 Pan oedd Joseff yn yr Aifft, yr oeddwn yn
dyheu am weld ei lun a ffurf ei wyneb; a thrwy
weddiau Jacob, fy nhad, mi a'i gwelais ef, tra yn
effro yn ystod y dydd, ei holl ffigur yn union fel
yr oedd.
12 Ac wedi iddo ddywedyd y pethau hyn, efe a
ddywedodd wrthynt, Gwybyddwch gan hynny,
fy mhlant, fy mod yn marw.
13 Gan hynny, gwiriwch bob un i'w gymydog,
a chedwch gyfraith yr Arglwydd a'i orchmynion
ef.
14 Canys y pethau hyn yr ydwyf yn eich gadael
yn lle etifeddiaeth.
15 Felly hefyd, rhoddwch hwynt i'ch plant yn
feddiant tragywyddol; canys felly y gwnaeth
Abraham, ac Isaac, a Jacob.
16 Canys yr holl bethau hyn a roddasant i ni yn
etifeddiaeth, gan ddywedyd, Cadw
orchymynion Duw, hyd oni ddatguddia yr
Arglwydd ei iachawdwriaeth i’r holl
Genhedloedd.
17 Ac yna y gwelwch Enoch, Noa, a Sem, ac
Abraham, ac Isaac, a Jacob, yn cyfodi ar y llaw
ddeau mewn llawenydd,
18 Yna nyni a gyfodwn hefyd, bob un dros ein
llwyth, gan addoli Brenin nef, yr hwn a
ymddangosodd ar y ddaear ar lun gŵr mewn
gostyngeiddrwydd.
19 A'r sawl sy'n credu ynddo ar y ddaear, a
lawenychant gydag ef.
20 Yna hefyd y cyfyd pawb, rhai i ogoniant, a
rhai i warth.
5. 21 A'r Arglwydd a farn Israel yn gyntaf, am eu
hanghyfiawnder; canys pan ymddangosodd Efe
fel Duw yn y cnawd i'w gwared ni chredasant
iddo.
22 Ac yna y barna efe yr holl Genhedloedd,
cynnifer ag na chredasant iddo pan
ymddangosodd ar y ddaear.
23 Ac efe a gollfarn Israel trwy etholedigion y
Cenhedloedd, megis y ceryddodd efe Esau trwy
y Midianiaid, y rhai a dwyllodd eu brodyr
hwynt, fel y syrthiasant i butteindra, ac
eilunaddol- iaeth; a hwy a ymddieithrasant oddi
wrth Dduw, gan ddyfod felly yn blant o ran y
rhai a ofnant yr Arglwydd.
24 Os rhodiwch chwithau, fy mhlant, mewn
sancteiddrwydd, yn ôl gorchmynion yr
Arglwydd, chwi a drigo eto yn ddiogel gyda mi,
a holl Israel a gesglir at yr Arglwydd.
25 Ac ni'm gelwir mwyach yn flaidd cigfrain o
achos eich anrhaith, ond yn weithiwr i'r
Arglwydd yn dosbarthu bwyd i'r rhai sy'n
gwneud yr hyn sydd dda.
26 Ac fe gyfyd yn y dyddiau diwethaf un
annwyl gan yr Arglwydd, o lwyth Jwda a Lefi,
gwneuthurwr ei ddaioni yn ei enau, a
gwybodaeth newydd yn goleuo'r Cenhedloedd.
27 Hyd ddiwedd oes y bydd yn synagogau'r
Cenhedloedd, ac ymhlith eu llywodraethwyr, yn
straen cerddoriaeth yng ngenau pawb.
28 A bydd arysgrif yn y llyfrau sanctaidd, ei
waith a'i air, a bydd yn un etholedig Duw am
byth.
29 A thrwyddynt hwy y mae efe yn myned yn
ôl ac ymlaen fel fy nhad Jacob, gan ddywedyd,
Efe a lenwir yr hyn sydd ddiffygiol o'th lwyth
di.
30 Ac wedi iddo ddywedyd y pethau hyn efe a
estynnodd ei draed ef.
31 A bu farw mewn cwsg hardd a da.
32 A'i feibion a wnaethant fel y gorchmynnodd
efe iddynt, a hwy a gymerasant ei gorff ef, ac a'i
claddasant yn Hebron gyda'i dadau.
33 A rhifedi ei einioes oedd gant a phump ar
hugain o flynyddoedd.