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.
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 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".
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.
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 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.
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 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".
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.
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 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.
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.
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.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
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.
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.
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.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
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 - Prayer of Azariah.pdf
1.
2. PENNOD 1
1 A hwy a gerddasant yng nghanol y tân, gan
foliannu Duw, a bendithio'r Arglwydd.
2 Yna Asareias a gyfododd, ac a weddïodd fel
hyn; ac agorodd ei enau yng nghanol y tân,
3 Bendigedig wyt ti, O Arglwydd Dduw ein
tadau : teilwng yw dy enw i'w foliannu a'i
ogoneddu yn dragywydd:
4 Canys cyfiawn wyt ti yn yr holl bethau a
wnaethost i ni: ie, gwir yw dy holl weithredoedd,
dy ffyrdd sydd uniawn, a’th holl farnedigaethau
yn wirionedd.
5 Yn yr holl bethau a ddygaist arnom ni, ac ar
ddinas sanctaidd ein tadau, sef Ierusalem, ti a
weithredaist farn gywir: canys yn ôl gwirionedd a
barn y dygasoch arnom ni yr holl bethau hyn o
achos ein pechodau.
6 Canys nyni a bechasom, ac a wnaethom
anwiredd, gan gilio oddi wrthyt.
7 Ym mhob peth y troseddasom, ac ni
wrandawsom ni ar dy orchymynion, ac ni
chadwasom hwynt, ac ni wnaethom fel y
gorchmynnaist i ni, fel y byddai yn dda i ni.
8 Am hynny yr hyn oll a ddygaist arnom ni, a
phob peth a wnaethost i ni, ti a wnaethost mewn
gwir farn.
9 A rhoddaist ni i ddwylo gelynion annghyfraith,
y rhai mwyaf atgas i Dduw, ac i frenin
anghyfiawn, a'r drygionus mwyaf yn yr holl fyd.
10 Ac yn awr ni allwn ni agoryd ein genau, ni a
aethom yn warth ac yn waradwydd i'th weision;
ac i'r rhai a'th addolant.
11 Er mwyn dy enw, na wared ni yn llwyr, ac na
ddiddym dy gyfamod:
12 Ac na phôd i'th drugaredd gilio oddi wrthym,
er mwyn dy anwyl Abraham, er mwyn dy was
Issac, ac er mwyn dy sanctaidd Israel;
13 Wrth y rhai y lleferaist ac yr addewaist, yr
amlhaech eu had hwynt fel sêr y nef, ac fel y
tywod sydd yn gorwedd ar lan y môr.
14 Canys yr ydym ni, O Arglwydd, wedi dod yn
llai na'r un genedl, ac wedi ein cadw dan y dydd
hwn yn yr holl fyd oherwydd ein pechodau.
15 Nid oes ychwaith y pryd hwn na thywysog, na
phrophwyd, nac arweinydd, neu boethoffrwm,
neu aberth, neu offrwm, neu arogl-darth, neu le i
aberthu ger dy fron di, ac i gael trugaredd.
16 Er hynny mewn calon gresynus ac ysbryd
gostyngedig, derbyniwn ni.
17 Megis yn y poethoffrymau o hyrddod a
bustych, ac megis mewn deg o filoedd o ŵyn
tewion: felly bydded ein haberth yn dy olwg di
heddiw, a chaniatâ i ni fyned yn llwyr ar dy ôl:
canys ni waradwyddir hwynt. ymddiriedant ynot.
18 Ac yn awr dilynwn di â'n holl galon, nyni a'th
ofnwn, ac a geisiwn dy wyneb.
19 Paid â chywilyddio ni: eithr gwna â ni yn ôl dy
drugaredd, ac yn ôl amlder dy drugareddau.
20 Gwared ni hefyd yn ôl dy ryfedd∣odau, a
dyro ogoniant i'th enw, O Arglwydd: a
chywilyddier pawb a wna niwed i'th weision;
21 A gwaradwyddir hwynt yn eu holl allu a nerth,
a dryllier eu nerth;
22 Bydded iddynt wybod mai tydi yw Duw, yr
unig Dduw, a gogoneddus dros yr holl fyd.
23 A gweision y brenin, y rhai a'i rhoddasant hwy
i mewn, ni pheidiasant â gwneuthur y ffwrn yn
boeth o rosin, traw, tow, a phren bychan;
24 Fel y llifodd y fflam uwch ben y ffwrn naw
cufydd a deugain.
25 Ac efe a aeth trwodd, ac a losgodd y Caldeaid
hynny a gafodd ynghylch y ffwrnais.
26 Ond angel yr Arglwydd a ddaeth i waered i'r
ffwrn, ynghyd ag Asarias a'i gymrodyr, ac a
drawodd fflam y tân o'r ffwrn;
27 Ac a wnaeth ganol y ffwrnais fel y bu hi yn
wynt chwibanu llaith, fel na chyffyrddodd y tân â
hwynt o gwbl, na niwed na'u cynhyrfu.
28 Yna y tri, megis o un genau, a ganmolasant, a
ogoneddasant, ac a fendithiasant, Dduw yn y
ffwrnais, gan ddywedyd,
29 Bendigedig wyt ti, O Arglwydd Dduw ein
tadau : ac i'th foliannu a'th ddyrchafu yn
dragywydd.
30 A bendigedig yw dy enw gogoneddus a
sanctaidd : ac i'w foliannu a'i ddyrchafu goruwch
pawb yn dragywydd.
31 Bendigedig wyt ti yn nheml dy ogoniant
sanctaidd : ac i'th foliannu a'th ogoneddu yn
dragywydd.
32 Bendigedig wyt ti yr hwn wyt yn gweled y
dyfnder, ac yn eistedd ar y cerubiaid : ac i'th
foliannu a'th ddyrchafu yn dragywydd.
33 Bendigedig wyt ti ar orsedd-faingc
gogoneddus dy frenhiniaeth : ac i'th foliannu a'th
ogoneddu uwchlaw pawb yn dragywydd.
34 Bendigedig wyt ti yn ffurfafen y nef : ac
uwchlaw pawb i'th foliannu a'i ogoneddu yn
dragywydd.
3. 35 Holl weithredoedd yr Arglwydd, bendithiwch
yr Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd,
36 Chwychwi nefoedd, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
37 Angylion yr Arglwydd, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
38 Chwychwi holl ddyfroedd y rhai sydd
uwchlaw y nef, bendithiwch yr Arglwydd :
molwch a thra-dyrchefwch ef yn dragywydd.
39 Holl alluoedd yr Arglwydd, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
40 Chwychwi haul a lleuad, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
41 Chwychwi sêr y nef, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
42 Pob cawod a gwlith, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
43 Chwychwi holl wyntoedd, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd,
44 Tn a gwres, bendithiwch yr Arglwydd :
molwch a thra-dyrchefwch ef ve i gyd am byth.
45 Chwychwi gaeaf a haf, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
46 Chwychwi wlithoedd ac ystormydd o eira,
bendithiwch yr Arglwydd : molwch a thra-
dyrchefwch ef yn dragywydd.
47 Chwychwi nosweithiau a dyddiau,
bendithiwch yr Arglwydd : bendithiwch a thra-
dyrchefwch ef yn dragywydd.
48 Chwychwi oleuni a thywyllwch, bendithiwch
yr Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
49 Chwychwi rhew ac oerfel, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
50 Chwychwi rhew ac eira, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
51 Mellt a chymylau, bendithiwch yr Arglwydd :
molwch a thra-dyrchefwch ef yn dragywydd.
52 Bendithiwch yr Arglwydd ar y ddaear :
molwch a thra-dyrchefwch ef yn dragywydd.
53 Chwychwi fynyddoedd a bryniau bychain,
bendithiwch yr Arglwydd : molwch a thra-
dyrchefwch ef yn dragywydd.
54 Chwychwi holl bethau y ddaear, bendithiwch
yr Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
55 Chwychwi fynyddoedd, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
56 Chwychwi foroedd ac afonydd, bendithiwch
yr Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
57 Chwychwi forfilod, a'r hyn oll sydd yn
ymsymud yn y dyfroedd, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
58 Chwychwi holl ehediaid yr awyr, bendithiwch
yr Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
59 Chwychwi anifeiliaid ac anifeiliaid,
bendithiwch yr Arglwydd : molwch a thra-
dyrchefwch ef yn dragywydd.
60 Chwychwi blant dynion, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
61 O Israel, bendithiwch yr Arglwydd : molwch a
thra-dyrchefwch ef yn dragywydd.
62 Offeiriaid yr Arglwydd, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
63 Chwychwi weision yr Arglwydd, bendithiwch
yr Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd.
64 Chwychwi ysprydion ac eneidiau y cyfiawn,
bendithiwch yr Arglwydd : molwch a thra-
dyrchefwch ef yn dragywydd.
65 Chwychwi wŷr sanctaidd a gostyngedig o
galon, bendithiwch yr Arglwydd : molwch a thra-
dyrchefwch ef yn dragywydd.
66 O Ananias, Asarias, a Misael, bendithiwch yr
Arglwydd : molwch a thra-dyrchefwch ef yn
dragywydd: canys efe a'n gwaredodd ni rhag
uffern, ac a'n gwaredodd o law angau, ac a'n
gwaredodd o ganol y ffwrnais. a fflam dân: o
ganol y tân y gwaredodd efe ni.
67 Diolchwch i'r Arglwydd, oherwydd grasol yw:
oherwydd ei drugaredd sydd yn dragywydd.
68 Chwychwi oll y rhai a addolant yr Arglwydd,
bendithiwch Dduw y duwiau, molwch ef, a
diolchwch iddo: canys ei drugaredd sydd yn
dragywydd.