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.
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 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.
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 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.
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.
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.
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.
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.
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
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.
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.
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.
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.
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.
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.
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
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.
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 Zebulun.pdf
1.
2. PENNOD 1
Sabulon, chweched mab Jacob a Lea. Y
dyfeisiwr a dyngarwr. Yr hyn a ddysgodd o
ganlyniad i'r cynllwyn yn erbyn Joseff.
1 Copi geiriau Sabulon, y rhai a orchmynnodd
efe i'w feibion, cyn marw yn y bedwaredd
flwyddyn ar ddeg o'i einioes, ddwy flynedd
wedi marw Joseff.
2 Ac efe a ddywedodd wrthynt, Gwrandêwch
fi, feibion Sabulon, gofalwch eiriau eich tad.
3 Myfi, Sabulon, a anwyd yn anrheg dda i'm
rhieni.
4 Canys wedi i mi gael fy ngeni, fy nhad a
gynyddwyd yn ddirfawr, mewn praidd a
gwartheg, pan oedd ganddo ei ran ef â'r gwiail
brith.
5 Nid wyf yn ymwybodol fy mod wedi pechu
fy holl ddyddiau, ond mewn meddwl.
6 Ac nid wyf eto yn cofio i mi wneuthur dim
anwiredd, oddieithr y pechod o anwybodaeth
a wneuthum yn erbyn Ioseph; canys
cyfammodais â'm brodyr i beidio mynegu i'm
tad yr hyn a wnaethid.
7 Ond mi a wylais yn ddirgel ddyddiau lawer
o achos Ioseph, canys yr oeddwn yn ofni fy
mrodyr, am eu bod oll wedi cytuno, os
dywedai neb y dirgel, i ladd.
8 Ond pan oedden nhw'n dymuno ei ladd ef,
mi a'u rhoddais yn fawr â dagrau i beidio â
bod yn euog o'r pechod hwn.
9 Canys Simeon a Gad a ddaethant yn erbyn
Ioseph i'w ladd ef, ac efe a ddywedodd
wrthynt â dagrau, Trugarhâ wrthyf, fy mrodyr,
trugarhâ wrth ymysgaroedd Jacob ein tad: na
roddwch eich dwylaw arnaf i dywallt gwaed
dieuog, canys myfi a wnelwyf. heb bechu yn
dy erbyn.
10 Ac os yn wir y pechais, gan gerydda fi, fy
mrodyr, ond na osodwch eich llaw arnaf, er
mwyn ein tad Jacob,
11 Ac fel yr oedd efe yn llefaru y geiriau hyn,
gan wylofain fel yr oedd efe yn gwneuthur
felly, ni allwn oddef ei alarnadau ef, ac a
ddechreuais wylo, a'm iau a dywalltwyd, a
holl sylwedd fy ymysgaroedd a llacio.
12 A mi a wylais gyda Joseff, a'm calon yn
seinio, a chymalau fy nghorff a grynodd, ac ni
allwn sefyll.
13 A phan welodd Ioseph fi yn wylo gyd âg
ef, a hwynt-hwy yn dyfod yn ei erbyn ef i'w
ladd ef, efe a ffodd o'm hôl i, gan erfyn arnynt.
14 Ond yn y cyfamser y cyfododd Reuben, ac
a ddywedodd, Deuwch, fy mrodyr, na laddwn
ef, eithr bwriwn ef i un o'r pydewau sychion
hyn, yr hwn a gloddiodd ein tadau ni, ac ni
chafodd ddwfr.
15 Oherwydd hyn y gwaharddodd yr
Arglwydd i ddu373?r godi ynddynt, i gadw
Joseff.
16 A hwy a wnaethant felly, hyd oni
werthasant ef i'r Ismaeliaid.
17 Canys yn ei bris ef nid oedd i mi gyfran, fy
mhlant.
18 Ond Simeon a Gad, a chwech arall o'n
brodyr, a gymerasant bris Joseff, ac a
brynasant sandalau iddynt eu hunain, ac i'w
gwragedd, ac i'w plant, gan ddywedyd:
19 Ni fwytâwn ohono, canys pris gwaed ein
brawd ydyw, eithr sathrawn ef yn sicr dan
draed, am iddo ddywedyd y byddai efe yn
frenin arnom, ac felly cawn weled beth a
ddaw o'i freuddwydion ef.
20 Am hynny y mae yn ysgrifenedig yn
ysgrifen cyfraith Moses, pwy bynnag ni
chodo had i'w frawd, i'w sandal gael ei ddatod,
a phoeri yn ei wyneb ef.
21 A brodyr Ioseph ni fynnai i'w brawd fyw,
a'r Arglwydd a ddarostyngodd oddi wrthynt y
sandal a wisgoddent yn erbyn Ioseph eu
brawd.
22 Canys pan ddaethant i'r Aipht, hwy a
ymollyngasant yn rhydd gan weision Joseff,
o'r tu allan i'r porth, ac felly y gwnaethant
ufudd-dod i Joseff yn ol defod y brenin Pharo.
23 Ac nid yn unig y gwnaethant ufudd-dod
iddo, ond poerwyd arnynt hefyd, gan syrthio
o'i flaen ef ar unwaith, ac felly y
cywilyddiwyd hwynt o'r blaen. yr Eifftiaid.
24 Canys wedi hyn yr Aiphtiaid a glywsant yr
holl ddrygau a wnaethant i Ioseph.
25 Ac wedi ei werthu, fy mrodyr a
eisteddasant i fwytta ac i yfed.
26 Ond myfi, trwy dosturi wrth Ioseph, ni
fwyttâais, eithr gwyliais y pydew, gan fod
3. Jwda yn ofni rhag i Simeon, Dan, a Gad
ruthro ymaith a'i ladd ef.
27 Ond pan welsant na fwyteais, hwy a'm
gosodasant i'w wylio, hyd oni werthid ef i'r
Ismaeliaid.
28 A phan ddaeth Reuben, a chlywed fod
Joseff wedi ei werthu, efe a rwygodd ei
ddillad, ac a alarodd,
29 Pa fodd yr edrychaf ar wyneb fy nhad
Jacob? A chymerodd yr arian a rhedeg ar ôl y
masnachwyr, ond gan iddo fethu â dod o hyd
iddynt dychwelodd yn alaru.
30 Ond yr oedd y marsiandwyr wedi gadael y
ffordd lydan, ac yn cerdded ar hyd y
Troglodytes o bellter byr.
31 Ond Reuben oedd yn drist, ac ni fwytaodd
unrhyw fwyd y diwrnod hwnnw.
32 Yna y daeth Dan ato ac a ddywedodd, Nac
wylo, ac na flina; canys ni a gawsom yr hyn a
allwn ei ddywedyd wrth ein tad Jacob.
33 Lladdwn fyn gafr, a throchwn ynddo wisg
Ioseph; a danfonwn hi at Jacob, gan
ddywedyd, Gwybydd, ai dyma wisg dy fab?
34 A hwy a wnaethant felly. Oherwydd
tynasant ei wisg oddi ar Joseff pan oedd yn ei
werthu, a rhoi gwisg caethwas amdano.
35 A Simeon a gymmerth y wisg, ac ni fynnai
ei rhoddi i fynu, canys efe a fynnai ei rwygo
â'i gleddyf, gan ei fod yn ddig fod Joseff wedi
byw ac nad oedd efe wedi ei ladd ef.
36 Yna ni a gyfodasom oll, ac a ddywedasant
wrtho, Oni roddo i fynu y wisg, ni a
ddywedwn wrth ein tad mai ti yn unig a
wnaethost y peth drwg hwn yn Israel.
37 Ac felly efe a'i rhoddes iddynt, a hwy a
wnaethant fel y dywedasai Dan.
PENNOD 2
Mae'n annog cydymdeimlad dynol a
dealltwriaeth o'i gyd-ddynion.
1 Ac yn awr blant, myfi sydd i gadw
gorchmynion yr Arglwydd, ac i ddangos
trugaredd i'ch cymdogion, ac i dosturio wrth
bawb, nid wrth ddynion yn unig, ond hefyd
tuag at anifeiliaid.
2 Er mwyn hyn oll bendithiodd yr Arglwydd
fi, a phan oedd fy holl frodyr yn glaf, mi a
ddiangais heb glaf, canys yr Arglwydd a ŵyr
amcanion pob un.
3 Felly, tosturiwch yn eich calonnau, fy
mhlant, oherwydd fel y gwna dyn i'w
gymydog, felly hefyd y gwna'r Arglwydd
iddo.
4 Canys meibion fy mrodyr oedd yn glafychu,
ac yn marw o achos Joseff, am na
ddangosasant drugaredd yn eu calonnau; ond
fy meibion a gadwyd heb afiechyd, fel y
gwyddoch.
5 A phan oeddwn yng ngwlad Canaan, ar lan
y môr, mi a wneuthum ddalfa bysgod i Jacob
fy nhad; a phan oedd llawer wedi eu tagu yn y
môr, mi a barhasant yn ddianaf.
6 Myfi oedd y cyntaf a wnaeth gwch i hwylio
ar y môr, canys yr Arglwydd a roddodd i mi
ddeall a doethineb ynddo.
7 A gollyngais llyw o'i ôl, ac estynais fordaith
ar ddarn uniawn o bren yn y canol.
8 A hwyliais yno ar hyd y glannau, gan ddal
pysgod i dŷ fy nhad, hyd oni ddaethom i'r
Aipht.
9 A thrwy dosturi y rhannais fy nal i bob
dieithr.
10 A phe byddai dyn yn ddieithr, neu yn glaf,
neu yn hen, mi a ferwais y pysgod, ac a'i
gwisgais hwynt yn dda, ac a'i hoffrymais i
bob dyn, fel y byddai angen ar bawb, gan
dristáu a thosturi wrthynt.
11 Am hynny hefyd yr Arglwydd a'm
bodlonodd â digonedd o bysgod wrth ddal
pysgod; oherwydd y mae'r sawl sy'n rhannu
gyda'i gymydog yn derbyn llawer mwy gan yr
Arglwydd.
12 Am bum mlynedd mi a ddaliais bysgod, ac
a'i rhoddais i bob un a welais, ac a ddigonais i
holl dŷ fy nhad.
13 Ac yn yr haf mi a ddaliais bysgod, ac yn y
gaeaf cedwais ddefaid gyda'm brodyr.
14 Yn awr mi a fynegaf i chwi yr hyn a
wneuthum.
15 Gwelais ddyn mewn cyfyngder trwy
noethni yn y gaeaf, ac a dosturiais wrtho, ac a
ddygodd wisg yn ddirgel o dŷ fy nhad, ac a'i
rhoddais i'r hwn oedd mewn cyfyngder.
16 A ydych chwi, gan hynny, fy mhlant, o'r
hyn a rydd Duw i chwi, yn dangos tosturi a
4. thrugaredd yn ddibetrus wrth bawb, a
rhoddwch i bob un â chalon dda.
17 Ac oni bydd gennyt yr hyn sydd genych
i'w roddi i'r hwn sydd angen, tosturiwch
wrtho mewn ymysgaroedd trugaredd.
18 Mi a wn na chafodd fy llaw yr hyn i'w
roddi i'r un anghenus, a cherddais gydag ef yn
wylo am saith o hyd, a'm perfedd yn hiraethu
wrtho mewn tosturi.
19 Gan hynny, chwithau hefyd, fy mhlant,
tosturiwch wrth bob un yn drugarog, fel y
tosturia'r Arglwydd ac y trugarha wrthych.
20 Oherwydd hefyd yn y dyddiau diwethaf y
bydd Duw yn anfon ei dosturi ar y ddaear, a
lle bynnag y caiff ymysgaroedd trugaredd y
mae efe yn trigo ynddo.
21 Canys yn y graddau y tosturia dyn wrth ei
gymmydogion, i'r un graddau y tosturia yr
Arglwydd wrtho.
22 A phan aethom i waered i'r Aipht, ni ddug
Ioseph ddim malais yn ein herbyn.
23 Ar y rhai y gofalwch, gwnewch chwithau
hefyd, fy mhlant, eich cymeradwyo eich
hunain yn ddi-fath, a charu eich gilydd; ac na
osodwch ar gyfrif, bob un o honoch, ddrwg
yn erbyn ei frawd.
24 Canys hyn sydd yn dryllio undod, ac yn
rhannu pob cenedl, ac yn cynhyrfu'r enaid, ac
yn difa'r wyneb.
25 Sylwch, gan hynny, ar y dyfroedd, a
gwybydd, pan gyd-lifant, y maent yn ysgubo
ar hyd meini, coed, pridd, a phethau eraill.
26 Ond os rhennir hwynt yn ffrydiau lawer, y
ddaear a'u llyngcant hwynt, ac a ddiflannant.
27 Felly chwithau hefyd os rhanir chwi. Nac
ymrannwch chwithau, gan hynny, yn ddau
ben i'r hyn oll a wnaeth yr Arglwydd, sydd
ganddo ond un pen, a dwy ysgwydd, dwy law,
dwy droed, a'r holl weddillion.
28 Canys myfi a ddysgais yn ysgrifen fy
nhadau, y byddoch ymranedig yn Israel, a
chwi a ganlynwch ddau frenin, ac a
weithiwch bob ffieidd-dra.
29 A'ch gelynion a'ch caethgludant, a chwi
a'ch drwg-ymaith ym mhlith y Cenhedloedd, â
llawer o wendidau a gorthrymderau.
30 Ac ar ôl y pethau hyn y cofiwch yr
Arglwydd ac edifarhewch, ac efe a drugarha
wrthych, canys drugarog a thrugarog yw efe.
31 Ac nid yw efe yn gosod drwg yn erbyn
meibion dynion, am eu bod yn gnawd, ac yn
cael eu twyllo trwy eu gweithredoedd
drygionus eu hunain.
32 Ac ar ôl y pethau hyn y cyfyd i chwi yr
Arglwydd ei hun, goleuni cyfiawnder, a chwi
a ddychwelwch i'ch tir.
33 A chwi a'i gwelwch ef yn Ierusalem, er
mwyn ei enw ef.
34 A thrachefn trwy ddrygioni eich
gweithredoedd y cythruddoch ef i ddicter,
35 A chwi a fwrir ymaith ganddo ef hyd
amser darfodedigaeth.
36 Ac yn awr, fy mhlant, na flinwch am fy
mod yn marw, ac na's bwrier i lawr yn fy mod
yn dyfod i'm diwedd.
37 Canys mi a atgyfodaf yn eich plith chwi,
fel llywodraethwr ym mysc ei feibion; a
llawenychaf ganol fy llwyth, cynifer ag a
gadwant gyfraith yr Arglwydd, a
gorchmynion Sabulon eu tad.
38 Ond ar yr annuwiol y dwg yr Arglwydd
dân tragywyddol, ac y difetha hwynt dros yr
holl genhedlaethau.
39 Ond yr wyf fi yn awr yn prysuro i'm
gorffwystra, fel y gwnaeth fy nhadau hefyd.
40 Eithr ofnwch yr Arglwydd ein Duw â'ch
holl nerth holl ddyddiau eich einioes.
41 Ac wedi iddo ddywedyd y pethau hyn efe
a hunodd, mewn henaint da.
42 A'i feibion a'i gosodasant ef mewn arch
bren. Ac wedi hynny hwy a'i dygasant ef i
fyny, ac a'i claddasant ef yn Hebron, gyda'i
dadau.