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 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 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.
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 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 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 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.
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 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 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.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
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.
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 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 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".
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.
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.
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.
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.
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 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 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.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
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.
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 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 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".
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.
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.
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.
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.
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 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 Naphtali.pdf
1.
2. PENNOD 1
Nafftali, wythfed mab Jacob a Bilha. Y
Rhedegwr. Gwers mewn ffisioleg.
1 Copi o destament Nafftali, yr hwn a
ordeiniodd efe ar amser ei farwolaeth, yn y
ganfed flwyddyn ar hugain o'i oes.
2 Pan gasglodd ei feibion ef ynghyd yn y
seithfed mis, ar y dydd cyntaf o'r mis, tra yn
iach, efe a wnaeth iddynt wledd o ymborth a
gwin.
3 Ac wedi iddo ddeffro yn fore, efe a
ddywedodd wrthynt, Yr wyf fi yn marw; ac ni
chredasant iddo.
4 Ac fel yr oedd efe yn gogoneddu yr
Arglwydd , efe a gryfhaodd, ac a ddywedodd
y byddai efe farw ar ôl yr wyl ddoe.
5 Ac efe a ddechreuodd ddywedyd, Clywch,
fy mhlant, feibion Nafftali, gwrandewch
eiriau eich tad.
6 Ganed fi o Bilha, ac am fod Rahel yn
gwneuthur yn grefftus, ac a roddes Bilha yn ei
lle ei hun i Jacob, a hi a feichiogodd ac a’m
esgorodd ar liniau Rahel, am hynny hi a
alwodd fy enw Nafftali.
7 Canys Rachel a'm carodd yn fawr, am fy
ngeni ar ei glin; a phan oeddwn yn ieuanc eto
hi a arferai fy nghusanu, a dywedyd, Bydded i
mi frawd i ti o'm croth fy hun, fel tydi.
8 O ba le yr oedd Ioseph hefyd yn debyg i mi
ym mhob peth, yn ôl gweddiau Rahel.
9 Bilha merch Rotheus brawd Debora, nyrs
Rebeca, oedd fy mam, a anwyd gyda Rachel
yr un diwrnod.
10 A Rotheus oedd o deulu Abraham,
Caldeaid, yn ofni Duw, yn rhydd-anedig, ac
yn fonheddig.
11 Ac efe a gaethgludwyd, ac a brynwyd gan
Laban; ac efe a roddodd iddo Euna ei
lawforwyn yn wraig, a hi a esgorodd ar ferch,
ac a’i galwodd hi Silpa, wrth enw y pentref y
caethgludwyd ef ynddo.
12 Yna hi a esgorodd ar Bilha, gan ddywedyd,
Y mae fy merch yn prysuro ar ôl yr hyn sy'n
newydd, oherwydd yn union wedi ei geni hi a
ddaliodd y fron, ac a frysiodd i'w sugno.
13 Bum ar fy nhraed fel hydd, a'm tad Jacob
a'm gosododd i bob neges, ac fel carw y
rhoddes ei fendith i mi.
14 Canys fel y gŵyr y crochenydd y llestr, pa
faint sydd i’w gynnwys, ac yn dwyn clai yn
unol â hynny, felly hefyd y gwna’r Arglwydd
y corff yn ôl cyffelybiaeth yr ysbryd, ac yn ôl
cynhwysedd y corff y mae efe yn
mewnblannu’r ysbryd.
15 Ac nid yw y naill yn syrthio yn fyr o'r llall
trwy drydedd ran o flew ; canys wrth bwys, a
mesur, a rheol y gwnaed yr holl greadigaeth.
16 Ac fel y gŵyr y crochenydd ddefnydd pob
llestr, i ba beth y mae cyfaddas, felly hefyd y
gwyr yr Arglwydd y corph, pa mor bell y pery
mewn daioni, a phan ddechreuo mewn
drygioni.
17 Canys nid oes na thuedd na meddwl na
wyr yr Arglwydd, canys efe a greodd bob un
yn ôl ei ddelw ei hun.
18 Canys megis nerth dyn, felly hefyd yn ei
waith; fel ei lygad, felly hefyd yn ei gwsg; fel
ei enaid ef, felly hefyd yn ei air naill ai yng
nghyfraith yr Arglwydd, neu yng nghyfraith
Beliar.
19 Ac fel y mae rhwyg rhwng goleuni a
thywyllwch, rhwng gweled a chlywed, felly
hefyd y mae rhwyg rhwng gwr a gwr, a
rhwng gwraig a gwraig; ac nid yw i'w
ddyweyd fod y naill yn debyg i'r llall naill ai
yn wyneb nac mewn meddwl.
20 Canys Duw a wnaeth bob peth yn dda yn
eu trefn hwynt, y pum synnwyr yn y pen, ac
efe a ymlynodd ar y gwddf am y pen, gan
ychwanegu ato hefyd y gwallt er mwyn
dedwyddwch a gogoniant, yna y galon er
deall, y bol ar gyfer ysgarthion, a'r stumog ar
gyfer malu, y bibell wynt ar gyfer cymryd yr
anadl, yr iau ar gyfer digofaint, y bustl am
chwerwder, y ddueg ar gyfer chwerthin, yr
awenau i fod yn ddarbodus, cyhyrau'r llwynau
ar gyfer pŵer, yr ysgyfaint ar gyfer tynnu i
mewn, y llwynau am nerth, ac yn y blaen.
21 Felly, fy mhlant, gwnewch eich holl
weithredoedd yn drefnus yn ofn Duw, ac yn
ofn Duw, heb wneud dim yn afreolus, yn
ddirybudd nac o'i amser.
3. 22 Canys os mynni y llygad glywed, ni
ddichon; felly tra byddwch yn y tywyllwch ni
allwch wneud gweithredoedd y goleuni.
23 Na fyddwch gan hynny awydd i lygru eich
gweithredoedd trwy gybydd-dod, neu â
geiriau ofer i hudo eich eneidiau; canys os
cadwch ddistawrwydd mewn purdeb calon,
chwi a ddeallwch pa fodd i ddal yn gadarn
ewyllys Duw, a bwrw ymaith ewyllys Beliar.
24 Haul, a lleuad, a ser, na newidia eu trefn ;
felly hefyd na newidiwch gyfraith Duw yn
anhrefn eich gweithredoedd.
25 Y Cenhedloedd a aethant ar gyfeiliorn, ac
a ymadawsant â'r Arglwydd , ac a
orchmynasant eu trefn hwynt, ac a
ufuddhasant i gist a cherrig, ysprydion twyll.
26 Ond na fyddwch chwi felly, fy mhlant, yn
cydnabod yn y ffurfafen, yn y ddaear, ac yn y
môr, ac yn yr holl bethau creedig, yr
Arglwydd a wnaeth bob peth, nad ydych fel
Sodom, yr hwn a newidiodd drefn. natur.
27 Yn yr un modd y Gwylwyr hefyd a
newidiodd drefn eu natur hwynt, y rhai a
felltithiasant yr Arglwydd wrth y dilyw, y rhai
a wnaeth efe y ddaear yn ddi-breswylwyr ac
yn ddi-ffrwyth.
28 Y pethau hyn yr ydwyf yn eu dywedyd i
chwi, fy mhlant, canys darllenais yn ysgrifen
Enoch, eich bod chwithau hefyd yn ymadael
â'r Arglwydd, gan rodio yn ôl holl anghyfraith
y Cenhedloedd, a gwnewch yn ôl holl
ddrygioni y Cenhedloedd. Sodom.
29 A'r Arglwydd a ddwg gaethiwed arnoch,
ac yno y gwasanaethwch eich ene mies, a
chwi a ymgrymir â phob gorthrymder a
gorthrymder, hyd oni ddifetho yr Arglwydd
chwi oll.
30 Ac wedi i chwi brinhau, a gwneud ychydig,
yr ydych yn dychwelyd ac yn cydnabod yr
Arglwydd eich Duw; ac efe a'th ddwg yn ôl
i'th wlad, yn ôl Ei helaeth drugaredd.
31 A darfu, wedi iddynt ddyfod i wlad eu
tadau, yr anghofiasant yr Arglwydd drachefn,
ac a ânt yn annuwiol.
32 A'r Arglwydd a'u gwasgar hwynt ar wyneb
yr holl ddaear, hyd oni ddelo tosturi yr
Arglwydd, gŵr yn gweithio cyfiawnder ac yn
gweithio trugaredd i'r rhai oll o bell, ac i'r rhai
agos.
PENNOD 2
Mae'n gwneud erfyn am fyw'n drefnus. Yn
nodedig am eu doethineb tragwyddol yw
Adnodau 27-30.
1 Canys yn y ddeugeinfed flwyddyn o'm hoes,
mi a welais weledigaeth ar Fynydd yr
Olewydd, i'r dwyrain o Jerwsalem, fod yr haul
a'r lleuad yn sefyll yn llonydd.
2 Ac wele Isaac, tad fy nhad, a ddywedodd
wrthym ni; Rhed a gafael ynddynt, pob un yn
ôl ei gryfder; ac i'r neb a'u dalo hwynt y
perthyn yr haul a'r lleuad.
3 A dyma ni i gyd yn rhedeg gyda'n gilydd, a
Lefi a ymaflodd yn yr haul, a Jwda a
estynnodd y lleill, ac a ddaliodd y lleuad, a'r
ddau ohonynt wedi eu dyrchafu gyda hwy.
4 A phan aeth Lefi fel haul, wele, rhyw lanc a
roddes iddo ddeuddeg cangen o balmwydden;
a Jwda oedd ddisglair fel y lleuad, a than eu
traed deuddeg pelydryn.
5 A'r ddau, Lefi a Iuda, a redasant, ac a
ymaflasant ynddynt.
6 Ac wele, tarw ar y ddaear, a dau gorn mawr,
ac adenydd eryr ar ei gefn; a dymunem ei
gipio, ond ni allasai.
7 Ond Joseff a ddaeth, ac a’i daliodd ef, ac a
esgynodd i fyny gydag ef yn uchel.
8 Ac mi a welais, canys yno yr oeddwn, ac
wele ysgrifen sanctaidd yn ymddangos i ni,
yn dywedyd, Asyriaid, Mediaid, Persiaid,
Caldeaid, Syriaid, a feddiannant mewn
caethiwed ddeuddeg llwyth Israel.
9 A thrachefn, ymhen saith niwrnod, mi a
welais ein tad Jacob yn sefyll wrth fôr Jamnia,
a ninnau gydag ef.
10 Ac wele, llong yn hwylio heibio, heb
forwyr na pheilot; ac ysgrifenwyd ar y llong,
Llong Jacob.
11 A'n tad a ddywedodd wrthym ni, Deuwch,
cychwynwn ar ein llong.
12 Ac wedi iddo fyned ar ei bwrdd, cododd
ystorm enbyd, a thymestl nerthol o wynt; a'n
4. tad, yr hwn oedd yn dal y llyw, a ymadawodd
oddi wrthym.
13 A ninnau, wedi ein gorthrymu gan y
dymestl, a gludwyd ar hyd y môr; a'r llong a
lanwyd o ddwfr, ac a gurwyd gan donnau
nerthol, nes ei dryllio.
14 A Ioseph a ffodd ymaith ar gwch bychan, a
ni a rannwyd oll ar naw ystyllen, a Lefi a
Jwda oedd ynghyd.
15 A ni oll a wasgarwyd hyd eithafoedd y
ddaear.
16 Yna Lefi, wedi ei wregysu â sachliain, a
weddïodd drosom ni oll ar yr Arglwydd.
17 A phan ddarfu yr ystorm, y llong a
gyrhaeddodd y wlad, megis mewn heddwch.
18 Ac wele, ein tad ni a ddaeth, a ninnau oll a
lawenychasom yn unfryd.
19 Y ddwy freuddwyd hyn a ddywedais wrth
fy nhad; ac efe a ddywedodd wrthyf, Y pethau
hyn sydd raid eu cyflawni yn eu tymor hwy,
wedi i Israel ddioddef llawer o bethau.
20 Yna y dywedodd fy nhad wrthyf, Yr
ydwyf fi yn credu i Dduw mai byw Joseff,
canys gwelaf bob amser fod yr Arglwydd yn
ei rifo gyda chwi.
21 Ac efe a ddywedodd, gan wylo: Ah myfi,
fy mab Ioseph, yr wyt yn fyw, er na welaf di,
ac ni weli di Jacob yr hwn a'th genhedlodd.
22 Efe a barodd i mi hefyd, gan hynny, wylo
trwy y geiriau hyn, a llosgais yn fy nghalon i
gyhoeddi fod Joseff wedi ei werthu, ond yr
oeddwn yn ofni fy mrodyr.
23 Ac wele! fy mhlant, dangosais i chwi yr
amseroedd diwethaf, sut y bydd popeth yn
digwydd yn Israel.
24 Felly yr ydych chwithau yn gorchymyn
i'ch plant gael eu huno â Lefi ac â Jwda; canys
trwyddynt hwy y cyfyd iachawdwriaeth i
Israel, ac ynddynt hwy y bendithir Jacob.
25 Canys trwy eu llwythau hwynt yr
ymddengys Duw yn preswylio ymysg dynion
ar y ddaear, i achub hil Israel, ac i gasglu
ynghyd y rhai cyfiawn o blith y Cenhedloedd.
26 Os gweithredwch yr hyn sydd dda, fy
mhlant, yn wŷr ac yn angylion a'ch
bendithiant; a Duw a ogoneddir ym mhlith y
Cenhedloedd trwoch chwi, a diafol a ffo oddi
wrthych, a'r bwystfilod gwylltion a'ch ofnant,
a'r Arglwydd a'ch caro, a'r angylion a lynant
wrthych.
27 Fel dyn wedi hyfforddi plentyn yn dda, fe'i
cedwir mewn coffadwriaeth garedig; felly
hefyd am waith da y mae coffadwriaeth dda
ger bron Duw.
28 Ond yr hwn ni wna yr hyn sydd dda,
angylion a gwŷr a felltithir, a Duw a
waradwyddir ym mhlith y Cenhedloedd
trwyddo ef, a diafol a'i gwnelo yn arf arbennig
ei hun, a phob bwystfil gwyllt a'i meistroli ef,
a yr Arglwydd a'i casa ef.
29 Canys gorchmynion y ddeddf sydd
ddeublyg, a thrwy ddarbodaeth y mae yn
rhaid eu cyflawni.
30 Canys y mae tymor i ŵr gofleidio ei wraig,
a thymor i ymatal rhag ei weddi.
31 Felly, gan hynny, y mae dau orchymyn; ac
oni wneir hwynt mewn trefn briodol, y maent
yn dwyn pechod mawr iawn ar ddynion.
32 Felly hefyd y mae gyda'r gorchymynion
eraill.
33 Byddwch gan hynny ddoeth yn Nuw, fy
mhlant, a doeth, gan ddeall trefn ei
orchmynion ef, a d deddfau pob gair, fel y
caro yr Arglwydd chwi,
34 Ac wedi iddo orchymyn iddynt lawer o
eiriau o'r fath, efe a'u cymhellodd hwynt i
symud ei esgyrn i Hebron, ac i'w claddu
gyda'i dadau.
35 Ac wedi iddo fwyta ac yfed â chalon lawen,
efe a orchuddiodd ei wyneb, ac a fu farw.
36 A'i feibion a wnaethant yn ôl yr hyn oll a
orchmynnodd Nafftali eu Tad iddynt.