The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
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 Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
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.
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 Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
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.
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 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.
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.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
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.
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 Epistle of Ignatius to the Romans is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch. It was written during his transport from Antioch to his execution in Rome. It contains Ignatius’ most detailed explanation of his views on martyrdom.
The Epistle of Ignatius to the Romans is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch. It was written during his transport from Antioch to his execution in Rome. It contains Ignatius’ most detailed explanation of his views on martyrdom.
The Epistle of Ignatius to the Romans is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch. It was written during his transport from Antioch to his execution in Rome. It contains Ignatius’ most detailed explanation of his views on martyrdom.
The Epistle of Ignatius to the Romans is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch. It was written during his transport from Antioch to his execution in Rome. It contains Ignatius’ most detailed explanation of his views on martyrdom.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The 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.
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
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Similar to Welsh - The Epistle of Ignatius to the Philadelphians.pdf
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.
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 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.
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.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
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.
Similar to Welsh - The Epistle of Ignatius to the Philadelphians.pdf (8)
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 Epistle of Ignatius to the Romans is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch. It was written during his transport from Antioch to his execution in Rome. It contains Ignatius’ most detailed explanation of his views on martyrdom.
The Epistle of Ignatius to the Romans is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch. It was written during his transport from Antioch to his execution in Rome. It contains Ignatius’ most detailed explanation of his views on martyrdom.
The Epistle of Ignatius to the Romans is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch. It was written during his transport from Antioch to his execution in Rome. It contains Ignatius’ most detailed explanation of his views on martyrdom.
The Epistle of Ignatius to the Romans is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch. It was written during his transport from Antioch to his execution in Rome. It contains Ignatius’ most detailed explanation of his views on martyrdom.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The 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.
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 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.
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Welsh - The Epistle of Ignatius to the Philadelphians.pdf
1. Epistol Ignatius at y
Philadelphians
PENNOD 1
1 Ignatius, yr hwn hefyd a elwir Theophorus, at eglwys Dduw Dad, a'n
Harglwydd Iesu Grist, yr hon sydd yn Philadelphia yn Asia; yr hwn a
gafodd drugaredd, yn gadarn yng nghymanfa Duw, ac yn gorfoleddu
byth yn angerdd ein Harglwydd, ac yn cael ei gyflawni ym mhob
trugaredd trwy ei atgyfodiad ef: Yr hwn hefyd yr wyf yn ei gyfarch yng
ngwaed Iesu Grist, yr hwn yw ein tragwyddoldeb a'n dihalog. llawenydd;
yn enwedig os ydynt mewn undod a'r esgob, a'r presbyteriaid sydd gydag
ef, a'r diaconiaid wedi eu penodi yn ol meddwl lesu Grist; yr hwn a
osododd efe yn ol ei ewyllys ei hun ym mhob cadernid trwy ei Ysbryd
Glân:
2 Pa esgob a wn a gafodd y weinidogaeth fawr honno yn eich plith, nid
ohono'i hun, na chan ddynion, nac o ofer ogoniant; eithr trwy gariad Duw
Dad, a'n Harglwydd lesu Grist.
3 Cymedroldeb yr wyf yn ei edmygu; yr hwn trwy ei ddistawrwydd sydd
yn gallu gwneyd mwy nag eraill â'u holl ofer siarad. Canys efe a
gymhwysir i'r gorchymynion, fel y delyn i'w llinynnau.
4 Am hynny y mae fy enaid yn dedwydd iawn o feddwl ei feddwl at
Dduw, gan wybod ei fod yn ffrwythlon ym mhob rhinwedd, ac yn
berffaith; yn llawn o gysondeb, yn rhydd oddiwrth angerdd, ac yn ol holl
gymedroldeb y Duw byw.
5 Am hynny fel y daw plant y goleuni a'r gwirionedd; ffoi rhag
ymraniadau a gau athrawiaethau; ond lle mae eich bugail, gwnewch
chwithau, fel defaid, ar ôl.
6 Canys y mae llawer o fleiddiaid sy'n ymddangos yn deilwng o gred â
phleser ffug, yn caethiwo'r rhai sy'n rhedeg yng nghwrs Duw; ond yn y
cytgord ni chânt le.
7 Ymgedwch gan hynny oddi wrth lysiau drwg y rhai nid yw'r Iesu yn eu
gwisgo; am nad yw y cyfryw yn blanhigfa y Tad. Nid fy mod wedi
canfod unrhyw ymraniad yn eich plith, ond yn hytrach bob math o
burdeb.
8 Canys cynifer ag sydd o Dduw, ac o lesu Grist, sydd gyd â’u hesgob
hwynt hefyd. A chynifer ag a ddychwelant trwy edifeirwch i undod yr
eglwys, y rhai hyn hefyd a fyddant weision Duw, fel y byddont fyw yn ol
yr Iesu.
9 Na thwyllwch, frodyr; os canlyn neb yr hwn a wna ymraniad yn yr
eglwys, nid etifedda efe deyrnas Dduw. Os bydd rhywun yn dilyn
unrhyw farn arall, nid yw'n cytuno ag angerdd Crist.
10 Am hynny bydded eich ymdrech i gyfranogi o'r un cymun sanctaidd i
gyd.
11 Canys nid oes ond un cnawd ein Harglwydd lesu Grist ; ac un cwpan
yn undod ei waed; un allor;
12 Megis hefyd y mae un esgob, ynghyd a'i henaduriaeth, a'r diaconiaid
fy nghyd-weision : fel y gwnelo pa beth bynnag a wneloch, yn ol ewyllys
Duw.
PENNOD 2
1 Fy nghyfeillion, y mae'r cariad sydd gennyf tuag atoch yn fy ngwneud
yn fwy mawr; a chael llawenydd mawr ynoch, yr wyf yn ymdrechu i'ch
sicrhau rhag perygl; neu yn hytrach nid myfi, ond lesu Grist; Yn yr hwn
yr wyf yn rhwym o ofn mwyaf, fel un sydd eto ar y ffordd i ddioddefaint.
2 Ond dy weddi di at Dduw a'm gwnelo yn berffaith, fel y cyrhaeddwyf y
gyfran honno, yr hon trwy drugaredd Duw a roddwyd i mi: Gan ffoi i'r
Efengyl megis i gnawd Crist; ac i'r Apostolion ynghylch henaduriaeth yr
eglwys.
3 Carwn ninnau hefyd y proffwydi, gan eu bod hwythau wedi ein
harwain ni i'r Efengyl, ac i obeithio yng Nghrist, ac i'w ddisgwyl ef.
4 Yn y rhai hefyd gan gredu eu bod yn gadwedig yn undod Iesu Grist;
bod yn ddynion sanctaidd, teilwng i'w caru, ac wedi mewn rhyfeddod;
5 Y rhai a dderbyniasant dystiolaeth gan Iesu Grist, ac a gyfrifwyd yn
Efengyl ein gobaith cyffredin.
6 Ond od oes neb yn ewyllysio pregethu y gyfraith Iuddewig i chwi, na
wrendy arno; canys gwell yw derbyn athrawiaeth Crist oddi wrth un a
enwaedwyd, nag Iddewiaeth oddi wrth yr un sydd heb.
7 Ond os nad yw'r naill na'r llall yn llefaru am Grist Iesu, y maent i'w
gweld i mi fel cofgolofnau a beddau y meirw, y rhai y mae enwau dynion
yn unig yn ysgrifenedig arnynt.
8 Ffowch gan hynny gelfyddydau drygionus a maglau tywysog y byd
hwn; rhag i chwi un amser gael eich gorthrymu gan ei gyfrwysdra ef, yn
oerni yn eich elusen. Ond deuwch oll ynghyd i'r un lle â chalon ddi-
wahan.
9 Ac yr wyf yn bendithio fy Nuw, fod gennyf gydwybod dda tuag atoch,
ac nad oes gan neb yn eich plith yr hwn i ymffrostio naill ai yn agored
neu yn ddirgel, fy mod wedi bod yn feichus iddo mewn llawer neu
ychydig.
10 Ac yr ydwyf yn ewyllysio i bawb yr ymddiddanais â hwynt yn eu
plith, fel na throi yn dyst yn eu herbyn hwynt.
11 Canys er y buasai rhai yn fy nhwyllo i yn ôl y cnawd, etto nid yw yr
ysbryd, gan ei fod oddi wrth Dduw, wedi ei dwyllo; canys y mae yn
gwybod o ba le y daw, ac i ba le y mae yn myned, ac y mae yn ceryddu
dirgelion y galon.
12 Gwaeddais tra oeddwn yn eich plith; Llefarais â llef uchel: gofalwch
yr esgob, a’r henaduriaeth, a’r diaconiaid.
13 Yn awr yr oedd rhai yn tybied fy mod i yn dywedyd hyn fel
rhagweled y rhwyg a ddeuai yn eich plith.
14 Ond efe yw fy nhyst i'r hwn yr wyf mewn rhwymau, na wyddwn i
ddim gan neb. Ond yr ysbryd a lefarodd, gan ddywedyd fel hyn, Na wna
ddim heb yr esgob:
15 Cadw dy gyrph fel temlau Duw : Carwch undod ; Rhaniadau ffoi;
Byddwch ddilynwyr Crist, fel yr oedd efe i'w Dad.
16 Gwneuthum felly fel y daeth i mi, fel gŵr wedi ei gyfansoddi i undod.
Canys lle y mae ymraniad, a digofaint, nid yw Duw yn trigo.
17 Eithr yr Arglwydd sydd yn maddeu i bawb a'r sydd yn edifarhau, os
dychwelant at undod Duw, ac at gyngor yr esgob.
18 Oherwydd yr wyf yn ymddiried yng ngras Iesu Grist y bydd yn eich
rhyddhau chi oddi wrth bob rhwym.
19 Er hynny yr wyf yn eich annog i beidio gwneuthur dim o ymryson,
ond yn ôl cyfarwyddyd Crist.
20 Am i mi glywed am rai yn dywedyd ; oni chaf ef yn ysgrifenedig yn y
rhai gwreiddiol, ni chredaf ei fod yn ysgrifenedig yn yr Efengyl. A phan
ddywedais, Y mae yn ysgrifenedig; atebasant yr hyn oedd o'u blaen yn eu
copiau llygredig.
21 Eithr i mi y mae lesu Grist yn lle yr holl gofgolofnau anllygredig sydd
yn y byd ; ynghyd a'r cofebau anhalogedig hynny, ei groes, a'i farwolaeth,
a'i adgyfodiad, a'r ffydd sydd ganddo; trwy yr hwn yr wyf yn ewyllysio,
trwy eich gweddiau, gael fy nghyfiawnhau.
22 Yr offeiriaid yn wir sydd dda; ond gwell o lawer yw yr Archoffeiriad
y traddodwyd y Sanctaidd iddo; a phwy yn unig sydd wedi ei ymddiried i
gyfrinachau Duw.
23 Efe yw drws y Tad ; trwy yr hwn yr â Abraham, ac Isaac, a Jacob, a'r
holl brophwydi, i mewn ; yn gystal a'r Apostolion, a'r eglwys.
24 A'r pethau hyn oll sydd yn tueddu at yr undod sydd o Dduw. Er hynny
y mae rhai yn yr Efengyl. yr hyn sydd ynddo ymhell uwchlaw pob
gollyngdod arall ; sef, ymddangosiad ein Hiachawdwr, yr Arglwydd lesu
Grist, ei angerdd a'i adgyfodiad.
25 Canys y proffwydi anwyl a gyfeiriodd ato; ond perffeithrwydd
anllygredigaeth yw yr efengyl. Y mae pawb felly yn dda gyda'ch gilydd,
os credwch ag elusen.
PENNOD 3
1 Yn awr ynghylch eglwys Antiochia, yr hon sydd yn Syria, gan
ddywedyd wrthyf, trwy eich gweddïau a'r ymysgaroedd sydd gennych
tuag ati yn Iesu Grist, ei bod mewn tangnefedd; bydd yn dyfod i chwi, fel
eglwys Dduw, i ordeinio rhyw ddiacon i fyned atynt yno yn gennad i
Dduw ; fel y byddo iddo lawenhau gyda hwynt pan gydgyfarfyddont, a
gogoneddu enw Duw.
2 Bendigedig fyddo'r dyn hwnnw yn Iesu Grist, A geir yn deilwng o'r
fath weinidogaeth ; a chwithau hefyd a ogoneddir.
3 Yn awr, os ewyllysiwch, nid yw anmhosibl i chwi wneuthur hyn er
mwyn gras Duw; fel hefyd y mae'r eglwysi eraill cyfagos wedi eu hanfon,
rhai esgobion, rhai offeiriaid a diaconiaid.
4 Ynglŷn â Philo diacon Cilicia, gŵr teilwng, y mae efe o hyd yn
gweinidogaethu i mi yng ngair Duw: ynghyd â Rheus o Agathopolis, un
arbennig o dda, a'm canlynodd i o Syria, heb sôn am ei einioes: hefyd yn
dwyn tystiolaeth i chwi.
5 Ac yr wyf fi fy hun yn diolch i Dduw am eich bod yn eu derbyn megis
y bydd yr Arglwydd yn eich derbyn. Ond i'r rhai a'u dirmygodd, bydded
iddynt gael maddeuant trwy ras Iesu Grist.
6 Y mae elusen y brodyr sydd yn Troas yn eich cyfarch: o ba le yr wyf yn
awr yn ysgrifennu trwy Burrhus, yr hwn a anfonwyd gyda mi gan rai o
Effesus a Smyrna, er mwyn parch.
7 Bydded i'n Harglwydd lesu Grist eu hanrhydeddu hwynt; yn y rhai y
maent yn gobeithio, mewn cnawd, ac enaid, ac ysbryd; mewn ffydd,
mewn cariad, mewn undod. Ffarwel yng Nghrist Iesu ein gobaith
cyffredin.