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.
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 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.
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 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.
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
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.
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.
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.
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 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.
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
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.
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.
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.
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-Testament-of-Issachar.pdf
1.
2. PENNOD 1
Issachar, pumed mab Jacob a Lea.
Plentyn dibechod llogi mandragorau.
Mae'n apelio am symlrwydd.
1 Copi geiriau Issachar.
2 Canys efe a alwodd ei feibion, ac a
ddywedodd wrthynt, Gwrandewch, fy
mhlant, ar eich tad Issachar;
gwrandewch ar eiriau'r hwn sy'n
annwyl gan yr Arglwydd.
3 Ganwyd fi yn bumed mab i Jacob,
yn dâl i'r mandragorau.
4 Canys fy mrawd Reuben a ddug i
mewn mandragorau o'r maes: a Rahel
a gyfarfu ag ef, ac a'i cymerth.
5 A Reuben a wylodd, ac wrth ei lais
Lea fy mam a ddaeth allan.
6 Afalau peraidd oedd y mandragorau
hyn, wedi eu cynhyrchu yng ngwlad
Haran islaw ceunant o ddwfr.
7 A Rahel a ddywedodd, Ni roddaf
hwynt i ti, ond byddant i mi yn lle
plant.
8 Canys yr Arglwydd a'm dirmygodd,
ac ni esgorais blant i Jacob.
9 Yn awr yr oedd dau afal; a Lea a
ddywedodd wrth Rahel, Digon i ti
gymryd fy ngŵr: a gymmeri di y rhai
hyn hefyd?
10 A Rahel a ddywedodd wrthi, Ti a
gei Jacob heno am fandragorau dy fab,
11 A Lea a ddywedodd wrthi, Eiddof
fi Iacob, canys gwraig ei ieuenctid
ydwyf fi.
12 A Rahel a ddywedodd, Nac
ymffrostio, ac na ofna; canys efe a'm
priododd o'th flaen di, ac er fy mwyn i
efe a wasanaethodd ein tad bedair
blynedd ar ddeg.
13 Ac oni chynyddodd crefft ar y
ddaear, a drygioni dynion ffynnu, ni
chai yn awr weled wyneb Jacob.
14 Canys nid tydi yw ei wraig ef, eithr
mewn crefft a gymmerwyd iddo yn fy
lle.
15 A'm tad a'm twyllodd, ac a'm
gwaredodd y noson honno, ac ni
adawodd i Jacob fy ngweld; oherwydd
pe bawn i yno, nid oedd hyn wedi
digwydd iddo.
16 Er hynny, am y mandragorau yr
wyf yn cyflogi Jacob i ti am un noson.
17 A Jacob a adnabu Lea, a hi a
feichiogodd ac a’m esgorodd, ac o
achos y cyflog y’m gelwid Issachar.
18 Yna yr ymddangosodd i Jacob
angel yr Arglwydd, gan ddywedyd,
Dau o blant a esgor ar Rahel, o blegit
gwrthododd hi gyd â'i gŵr, ac a
ddewisodd gyfathrach.
19 Ac oni thalasai Lea fy mam y ddau
afal er mwyn ei fintai ef, hi a fuasai yn
esgor ar wyth mab; am hyny hi a
esgorodd ar chwech, a Rahel a
esgorodd y ddwy: canys o achos y
mandragorau yr ymwelodd yr
Arglwydd â hi.
20 Canys efe a wyddai mai er mwyn
plant y mynai hi gyd-gwmni â Jacob,
ac nid er mwyn mwyniant.
21 Canys trannoeth hefyd hi a roddes i
fynu Jacob drachefn.
22 Oherwydd y mandragorau, felly y
gwrandawodd yr Arglwydd ar Rahel.
23 Canys er iddi ddymuno arnynt, ni
chai hi hwynt, eithr a'u hoffrymodd
hwynt yn nhŷ yr Arglwydd, gan eu
cyflwyno i offeiriad y Goruchaf, yr
hwn oedd y pryd hwnnw.
3. 24 Gan hynny, pan dyfoddais fy
mhlant i fyny, mi a rodiais mewn
uniondeb calon, a mi a wneuthum yn
llafurwr i'm tad a'm brodyr, a dygais
ffrwyth o'r maes yn ôl eu tymor.
25 A'm tad a'm bendithiodd, canys efe
a welodd fy mod yn cerdded yn gywir
ger ei fron ef.
26 Ac nid oeddwn yn brysur yn fy
ngweithredoedd, nac yn genfigennus
ac yn faleisus yn erbyn fy nghymydog.
27 Ni addewais i neb, ac ni geryddais
einioes neb, gan gerdded fel y
gwneuthum mewn unplygrwydd
llygad.
28 Am hynny, pan oeddwn bymtheg ar
hugain oed, mi a gymerais i mi fy hun
wraig, canys fy llafur a dilëodd fy
nerth, ac ni feddyliais erioed am bleser
gyda merched; ond oherwydd fy llafur,
cwsg a'm gorchfygodd.
29 Llawenychodd fy nhad bob amser
yn fy nghyfreithiau, am i mi offrymu
trwy'r offeiriad i'r Arglwydd bob
blaenffrwyth; yna at fy nhad hefyd.
30 A'r Arglwydd a gynyddodd ddeng-
mil o weithiau Ei fanteision yn fy
nwylo; a hefyd Jacob, fy nhad, yn
gwybod fod Duw yn cynorthwyo fy
unigrwydd.
31 Canys yn uniawnder fy nghalon y
rhoddais i'r holl dlodion a'r
gorthrymedig bethau da y ddaear.
32 Ac yn awr, gwrandewch arnaf fi, fy
mhlant, a rhodiwch mewn
unplygrwydd eich calon, canys
gwelais ynddo yr hyn oll sydd
gymeradwy gan yr Arglwydd. '
33 Nid yw'r un fryd yn chwenychu
aur, nid yw'n gorlethu ei gymydog, nid
yw'n hiraethu am lawer o ddanteithion,
nid yw'n ymhyfrydu mewn gwisg
amrywiol.
34 Nid yw'n dymuno byw bywyd hir,
ond yn unig yn disgwyl am ewyllys
Duw.
35 Ac nid oes gan ysprydion twyll allu
yn ei erbyn ef, canys nid yw yn edrych
ar brydferthwch gwragedd, rhag iddo
lygru ei feddwl â llygredigaeth.
36 Nid oes cenfigen yn ei feddyliau, ac
ni wna un maleisus i'w enaid
ddiflannu, na gofidio gan ddymuniad
anniwall yn ei feddwl.
37 Canys y mae efe yn rhodio mewn
uniawnder enaid, ac yn gweled pob
peth mewn uniondeb calon, gan
anwybyddu llygaid drygionus trwy
gyfeiliornadau y byd, rhag gweled
gwyrdroi dim o orchmynion yr
Arglwydd.
38 Cedwch, gan hynny, fy mhlant,
gyfraith Duw, a byddwch
unplygrwydd, a rhodiwch mewn
dichellion, heb chwarae'r prysurdeb
gyda busnes eich cymydog, ond
carwch yr Arglwydd a'ch cymydog,
trugarha wrth y tlawd a'r gwan.
39 Gostyngwch eich cefn at
hwsmonaeth, a llafuriwch bob math o
hwsmonaeth, gan offrymu rhoddion i'r
Arglwydd gyda diolchgarwch.
40 Canys â blaenffrwyth y ddaear y
bendithia yr Arglwydd chwi, megis y
bendithiodd efe yr holl saint o Abel
hyd yn awr.
41 Canys ni roddir i chwi gyfran arall
nag o fraster y ddaear, yr hwn y cyfyd
ei ffrwythau trwy lafur.
42 Canys ein tad Jacob a'm
bendithiodd â bendithion y ddaear a
blaenffrwyth.
4. 43 A Lefi a Jwda a ogoneddwyd gan
yr Arglwydd, ym mysg meibion Iacob;
canys yr Arglwydd a roddes iddynt
etifeddiaeth, ac i Lefi y rhoddes efe yr
offeiriadaeth, ac i Jwda y frenhiniaeth.
44 Ac yr ydych gan hynny yn
ufuddhau iddynt, ac yn rhodio yn
unigrwydd eich tad; canys i Gad y
rhoddwyd hi i ddifetha y milwyr oedd
yn dyfod ar Israel.
PENNOD 2
1 Gwybyddwch gan hynny, fy mhlant,
mai yn yr amseroedd diwethaf y bydd
eich meibion yn ymwrthod ag
unigrwydd, ac yn glynu wrth
ddymuniad anniwall.
2 A gadael dichellion, nesa at falais ; a
chan wrthod gorchmynion yr
Arglwydd, hwy a lynant wrth Beliar.
3 A chan adael hwsmonaeth, dilynant
eu drygioni eu hunain, a hwy a
wasgarir ym mysg y Cenhedloedd, ac
a wasanaethant eu gelynion.
4 Ac a wyt ti gan hynny yn rhoddi y
gorchmynion hyn i'th blant, fel, os
pechu, y dychwelont yn gynt at yr
Arglwydd; Canys trugarog yw efe, ac
a'u gwared hwynt, i'w dwyn yn ôl i'w
gwlad.
5 Wele, felly, fel y gwelwch, yr wyf
yn gant dau ddeg chwech oed, ac nid
wyf yn ymwybodol o unrhyw bechod.
6 Heblaw fy ngwraig nid adwaenum i
neb wraig. Ni wnes i erioed buteinio
trwy ddyrchafu fy llygaid.
7 Nid yfais win, i'm harwain ar
gyfeiliorn;
8 Ni chwennychais ddim dymunol o
eiddo fy nghymydog.
9 Ni chododd Guile yn fy nghalon;
10 Nid aeth celwydd trwy fy
ngwefusau.
11 Os oedd unrhyw un mewn trallod
ymunais fy ocheneidiau â'i,
12 A rhannais fy mara i'r tlodion.
13 Mi a wneuthum dduwioldeb, fy
holl ddyddiau cadw gwirionedd.
14 Carais yr Arglwydd; yr un modd
hefyd pob dyn â'm holl galon.
15 Felly gwnewch chwithau hefyd y
pethau hyn, fy mhlant, a holl ysbryd
Beliar a ffo oddi wrthych, ac ni bydd
gweithred gwŷr annuwiol yn
arglwyddiaethu arnoch;
16 A phob bwystfil gwyllt a
ddarostyngwch, gan fod gennych gyda
chwi Dduw nefoedd a daear, a rhodio
gyda dynion mewn unplygrwydd
calon.
17 Ac wedi iddo ddywedyd y pethau
hyn, efe a orchmynnodd i'w feibion ei
ddwyn ef i fyny i Hebron, a'i gladdu
yno yn yr ogof gyda'i dadau.
18 Ac efe a estynnodd ei draed, ac a fu
farw, mewn henaint da; â phob sain
aelodau, ac â nerth yn ddi-rym, efe a
hunodd y tragywyddol gwsg.