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 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 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 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 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".
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 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 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 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".
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.
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 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.
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 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 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.
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 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.
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.
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 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.
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 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.
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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.
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 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.
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 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 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.
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 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.
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.
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 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.
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 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.
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1. Efengyl Genedigaeth
Mair
PENNOD 1
1 Ganwyd y Forwyn Fair fendigedig a bythol ogoneddus, o
hiliogaeth frenhinol a theulu Dafydd, yn ninas Nasareth, ac
a addysgwyd yn Jerwsalem, yn nheml yr Arglwydd.
2 Joachim oedd enw ei thad, ac Anna ei mam. Roedd teulu
ei thad o Galilea a dinas Nasareth. Yr oedd teulu ei mam o
Bethlehem.
3 Yr oedd eu heinioes yn eglur ac yn uniawn yng ngolwg
yr Arglwydd, yn dduwiol a di-fai gerbron dynion.
Oherwydd rhanasant eu holl sylwedd yn dair rhan:
4 Un o ba rai a ymroddasant i'r deml a swyddogion y deml;
un arall a ddosbarthent yn mysg dyeithriaid, a phersonau
mewn amgylchiadau gwael ; a'r trydydd a gadwasant
iddynt eu hunain a defnyddiau eu teulu eu hunain.
5 Fel hyn y buont fyw am tuag ugain mlynedd yn gerydd, o
blaid Duw, a pharch dynion, heb blant.
6 Eithr hwy a addunedasant, os ffafriai Duw hwynt â dim
mater, hwy a’i ymroddasant i wasanaeth yr Arglwydd; ar
ba gyfrif yr aethant ym mhob gwledd yn y flwyddyn i deml
yr Arglwydd.
7 A phan nesaodd gŵyl y cysegriad, Joachim, gyd â rhai
eraill o'i lwyth, a aethant i fynu i Ierusalem, a'r pryd
hwnnw, Issachar yn archoffeiriad;
8 Pan welodd efe Joachim, ynghyd â gweddill ei
gymdogion, yn dod â'i offrwm, a'i dirmygu ef a'i offrymau,
ac a ofynnodd iddo,
9 Paham y tybiai efe, yr hwn heb blant, ei fod yn
ymddangos ymhlith y rhai oedd ganddo? Gan ychwanegu,
na allai ei offrymau byth fod yn gymeradwy gan Dduw, yr
hwn a farnwyd ganddo yn annheilwng i gael plant; y mae'r
Ysgrythur yn dweud, "Melltigedig yw pob un ni chenhedla
wryw yn Israel."
10 Ac efe a ddywedodd ymhellach, y dylai yn gyntaf fod
yn rhydd oddi wrth y felltith honno trwy genhedlu rhyw
fater, ac yna dyfod â’i offrymau i ŵydd Duw.
11 Ond Joachim, wedi ei waradwyddo yn ddirfawr gan
gywilydd y cyfryw waradwydd, a ymneillduodd at y
bugeiliaid, y rhai oedd gyda'r anifeiliaid yn eu porfeydd;
12 Canys nid oedd efe yn dueddol i ddychwelyd adref,
rhag i'w gymdogion, y rhai oedd yn bresennol ac yn
clywed hyn oll gan yr archoffeiriad, ei geryddu yn
gyhoeddus yr un modd.
PENNOD 2
1 Ond wedi iddo fod yno ers peth amser, ar ddiwrnod
arbennig, ac yntau ar ei ben ei hun, safodd angel yr
Arglwydd yn ei ymyl â goleuni aruthrol.
2 Wrth yr hwn, wedi ei gythryblu gan yr olwg, dywedodd
yr angel oedd wedi ymddangos iddo, yn ceisio ei
gyfansoddi:
3 Nac ofna, Joachim, ac nac ofna wrth fy ngolwg, canys
angel yr Arglwydd ydwyf fi a anfonwyd ganddo ef attoch,
i'ch hysbysu, fel y gwrandewir ar eich gweddïau, a'ch
elusenau wedi esgyn yng ngolwg Duw. .
4 Canys efe yn ddiau a welodd eich cywilydd, ac a’ch
clywodd yn waradwyddus anghyfiawn am beidio â chael
plant: canys dialydd pechod yw Duw, ac nid anian;
5 Ac felly pan fyddo efe yn cau croth neb, y mae efe yn ei
wneuthur er mwyn hyn, fel yr agoro drachefn mewn modd
mwy rhyfeddol, a'r hyn a aned yn ymddangos nid yn
gynnyrch chwant, ond rhodd Duw. .
6 Sara, mam gyntaf dy genedl, ni bu hi yn ddiffrwyth hyd
ei phedwar ugeinfed flwyddyn;
7 Rachel hefyd, yn gymmaint o blaid Duw, ac yn annwyl
gymaint gan Jacob sanctaidd, a barhaodd yn ddiffrwyth am
amser maith, ac wedi hynny yr oedd hi'n eiddo i Joseff, nid
yn unig oedd yn llywodraethwr ar yr Aifft, ond a waredodd
genhedloedd lawer rhag marw. newyn.
8 Pwy o blith y barnwyr oedd yn fwy dewr na Samson,
neu'n fwy sanctaidd na Samuel? Ac eto roedd eu dwy fam
yn ddiffrwyth.
9 Ond os nad yw rheswm yn eich argyhoeddi o wirionedd
fy ngeiriau, fod beichiogi'n aml yn y blynyddoedd cynnar,
a'r rhai diffrwyth wedi peri syndod mawr iddynt; am hynny
dy wraig Anna a ddwg ferch i ti, a thi a elwi Mair;
10 Hi, yn ol dy adduned, a ymrodder i'r Arglwydd o'i
babandod, ac a ddigonir â'r Yspryd glân o groth ei mam;
11 Nid yw hi i fwyta ac yfed dim aflan, ac ni bydd ei sgwrs
oddi allan ymhlith y bobl gyffredin, ond yn nheml yr
Arglwydd; rhag iddi syrthio dan unrhyw athrod nac
amheuaeth o'r hyn sydd ddrwg.
12 Felly yn nhymor ei blynyddoedd, fel y byddo hi mewn
modd gwyrthiol wedi ei geni o un diffrwyth, felly hi, tra
eto yn wyryf, mewn ffordd heb ei hail, a esgor ar Fab y
Duw Goruchaf, yr hwn a rydd. , gael ei alw yn Iesu, ac, yn
ôl arwydd ei enw, fod yn Waredwr yr holl genhedloedd.
13 A hyn fydd arwydd i chwi o'r pethau yr ydwyf fi yn eu
mynegi, sef, pan ddeloch at borth aur Jerwsalem, y
cyfarfyddwch yno â'ch gwraig Anna, yr hon a'i gofidiodd
yn ddirfawr, na ddychwelasoch yn gynt, gan lawenhau gan
hynny. i weld chi.
14 Wedi i'r angel ddywedyd hyn efe a ymadawodd oddi
wrtho.
PENNOD 3
1 Wedi hynny yr ymddangosodd yr angel i Anna ei wraig,
gan ddywedyd, Nac ofna, ac na feddylia yr hyn a weli di yn
ysbryd.
2 Canys myfi yw'r angel hwnnw a offrymodd eich
gweddïau a'ch elusen gerbron Duw, ac a anfonwyd yn awr
attoch, i'm hysbysu i chwi, y genir merch i chwi, yr hon a
elwir Mair, ac a fendithir uchod. merched i gyd.
3 Bydd hi, yn ebrwydd ar ei genedigaeth, yn llawn o ras yr
Arglwydd, ac a barha yn ystod y tair blynedd o'i diddyfnu
yn nhŷ ei thad, ac wedi hynny, wedi ei chysegru i
wasanaeth yr Arglwydd, ni chili oddi wrth y deml, hyd oni
ddelo hi i flynyddoedd o ddisgresiwn.
4 Mewn gair, hi a wasanaetha 'r Arglwydd nos a dydd
mewn ympryd a gweddi, yn ymatal rhag pob peth aflan, ac
heb adnabod neb;
5 Ond gan ei bod yn enghraifft heb ei hail heb unrhyw
lygredigaeth na halogi, a gwyryf heb adnabod neb, a esgor
ar fab, a morwyn a esgor ar yr Arglwydd, yr hwn trwy ei
ras, a'i enw a'i weithredoedd, fydd Gwaredwr. o'r byd.
6 Cyfod gan hynny, ac dos i fynu i Ierusalem, a phan ddoi
at yr hwn a elwir y porth aur, am ei fod wedi ei oleuo ag
2. aur, yn arwydd o'r hyn a ddywedais i wrthyt, y cyfarfyddi
â'th ŵr, er mwyn ei ddiogelwch. wedi bod yn poeni
cymaint.
7 Pan gan hynny y caffoch y pethau hyn wedi eu cyflawni
fel hyn, credwch yn ddiau y cwblheir yr holl weddill a
ddywedais i wrthych.
8 Felly yn ol gorchymyn yr angel, ill dau a adawsant y
lleoedd yr oeddynt, a phan ddaethant i'r lle a nodwyd yn
rhagfynegiad yr angel, hwy a gyfarfuasant â'i gilydd.
9 Yna, gan lawenhau yng ngweledigaeth ei gilydd, a bod
yn gwbl fodlon yn yr addewid o blentyn, diolchasant i'r
Arglwydd, sy'n dyrchafu'r gostyngedig.
10 Wedi canmol yr Arglwydd, hwy a ddychwelasant adref,
ac a fywiasant mewn disgwyliad siriol a sicr o addewid
Duw.
11 Felly Anna a feichiogodd, ac a esgor ar ferch, ac, yn ôl
gorchymyn yr angel, y rhieni a alwasant ei henw Mair.
PENNOD 4
1 A phan ddaeth tair blynedd i ben, a'i hamser hi wedi ei
diddyfnu hi wedi ei chwblhau, hwy a ddygasant y Forwyn i
deml yr Arglwydd ag offrymau.
2 Ac yr oedd o amgylch y deml, yn ôl y Pymtheg Salm o
raddau, bymtheg o risiau i esgyn.
3 Canys yr oedd y deml yn cael ei hadeiladu mewn
mynydd, allor y poethoffrwm, yr hon oedd oddi allan, ni
allasai ddyfod yn agos, ond wrth y grisiau;
4 Rhoes rhieni'r Forwyn fendigaid a Mair fach hi ar un o'r
grisiau hyn;
5 Ond tra yr oeddynt yn gwisgo eu dillad, y rhai yr oeddynt
wedi teithio ynddynt, ac yn ôl yr arferiad yn gwisgo rhai
mwy taclus a glân,
6 Yn y cyfamser yr oedd Morwyn yr Arglwydd yn myned i
fyny yr holl risiau y naill ar ol y llall, heb gymmorth neb
i'w harwain na'i dyrchafu hi, fel y barnai neb o hyny allan
ei bod mewn oedran perffaith.
7 Fel hyn y gwnaeth yr Arglwydd, yn fabandod ei Forwyn,
y gwaith hynod hwn, a thystiolaeth trwy y wyrth hon mor
fawr oedd hi i fod o hyn allan.
8 Ond y rhieni, wedi offrymu eu haberth, yn ôl defod y
gyfraith, a pherffeithio eu hadduned, a adawsant y Forwyn
gyd â gwyryfon eraill yn ystafelloedd y deml, y rhai oedd i
gael eu magu yno, ac a ddychwelasant adref.
PENNOD 5
1 Eithr Forwyn yr Arglwydd, fel yr oedd hi mewn ofnau, a
gynyddodd hefyd mewn perffeithrwydd, ac yn ôl
ymadrodd y Salmydd, ei thad a'i mam a'i gadawodd hi, ond
yr Arglwydd a'i gofalodd hi.
2 Canys yr oedd hi bob dydd yn ymddiddan ag angylion, a
phob dydd yn derbyn ymwelwyr gan Dduw, yr hwn a'i
hachubodd hi rhag pob math o ddrygioni, ac a barodd iddi
amlhau o bob peth da;
3 Fel pan gyrhaeddodd hi yn hir i'w phedwaredd flwyddyn
ar ddeg, gan na allai'r drygionus osod dim i'w gofal yn
haeddu cerydd, felly yr oedd pob dyn da, y rhai oedd yn
gyfarwydd â hi, yn edmygu ei bywyd a'i sgwrs.
4 Y pryd hwnnw gwnaeth yr archoffeiriad drefn gyhoeddus.
Fod i'r holl wyryfon ag oedd yn meddu ar drefedigaethau
cyhoeddus yn y deml, ac a ddaethent i'r oes hon,
ddychwelyd adref, ac, fel yr oeddynt yn awr o
aeddfedrwydd priodol, i ymdrechu, yn ol arfer eu gwlad, i
briodi.
5 I ba orchymyn, er bod yr holl forynion eraill yn barod i
ildio ufudd-dod, Mair Forwyn yr Arglwydd yn unig a
attebodd, na allai hi gydymffurfio ag ef.
6 Gan osod y rhesymau hyn, ei bod hi a'i rhieni wedi ei
ymroddi i wasanaeth yr Arglwydd; ac heblaw ei bod hi
wedi addunedu gwyryfdod i'r Arglwydd, yr hon a
addunedwyd iddi beidio byth dorri trwodd trwy orwedd
gyda dyn.
7 Yr oedd yr archoffeiriad trwy hyn yn cael ei ddwyn i
drafferth,
8 Gan weled nad oedd efe ar y naill law yn toddi yr
adduned, ac yn anufuddhau i'r Ysgrythur, yr hon sydd yn
dywedyd, Addunedwch a thâl,
9 Nac ar y llaw arall cyflwyno defod, yr hon yr oedd y bobl
yn ddieithriaid, wedi ei gorchymyn,
10 Yn y wledd sydd i ddod i gyfarfod â'i gilydd, prif
bersonau Jerwsalem a'r lleoedd cyfagos, er mwyn iddo gael
eu cyngor, sut orau iddo fynd ymlaen mewn achos mor
anodd.
11 Wedi eu cyfarfod, hwy a gytunasant yn unfryd i geisio
yr Arglwydd, a gofyn cyngor ganddo ar y mater hwn.
12 Ac wedi iddynt oll weddio, yr archoffeiriad, yn ôl y
ffordd arferol, a aeth i ymgynghori â Duw.
13 Ac yn ebrwydd y daeth llais o'r arch, a'r drugareddfa, y
rhai a glywodd pawb oedd yn bresennol, fod yn rhaid ei
ymholi neu ei geisio trwy broffwydoliaeth Eseia i'r hwn y
rhoddid y Forwyn a'i dyweddïo;
14 Canys y mae Eseia yn dywedyd, Fe ddaw gwialen o
goesyn Jesse, a blodeuyn yn tarddu o'i wreiddyn,
15 Ac Yspryd yr Arglwydd a orphwyso arno ef, Yspryd
Doethineb a Deall, Yspryd Cynghor a Gallu, Yspryd
Gwybodaeth a duwioldeb, ac Yspryd ofn yr Arglwydd a'i
llanwo ef.
16 Yna, yn ôl y broffwydoliaeth hon, efe a orchmynnodd i
holl wŷr tŷ a theulu Dafydd, y rhai oedd yn briod ac nid yn
briod, ddod â’u gwiail amrywiol at yr allor,
17 Ac o unrhyw wialen person wedi ei ddwyn, y dylai
blodeuyn blaguro, ac ar ei ben y dylai Yspryd yr Arglwydd
eistedd ar wedd colomen, efe a ddylai fod y gŵr y rhoddid
y Forwyn iddo. a dyweddi.
PENNOD 6
1 Ymysg y gweddill yr oedd gŵr o'r enw Joseff, o dŷ a
theulu Dafydd, a gŵr wedi datblygu'n bell iawn dros y
blynyddoedd, yn tynnu ei wialen yn ôl, pan gyflwynodd
pob un ei wialen.
2 Fel pan nad oedd dim yn ymddangos yn gymeradwy gan
y nefol lef, yr oedd yr archoffeiriad yn barnu ei bod yn
briodol ymgynghori â Duw drachefn,
3 Yr hwn a attebodd mai yr hwn yr oedd y Forwyn i'w
ddyweddi, oedd yr unig berson o'r rhai a ddygwyd ynghyd,
yr hwn ni ddygasai ei wialen ef.
4 Ioseph gan hynny a fradychwyd.
5 Canys, wedi iddo ddwyn ei wialen, a cholomen yn dyfod
o'r Nefoedd wedi ei gosod ar ei phen, pawb a welsant yn
eglur fod y Forwyn i'w dyweddïo iddo:
6 Yn unol â hynny, gan fod y seremonïau dyweddio arferol
wedi dod i ben, efe a ddychwelodd i'w ddinas ei hun,
Bethlehem, i osod ei dŷ mewn trefn, ac i wneud yr angen
am y briodas.
3. 7 Ond Mair Forwyn yr Arglwydd, Mair, ynghyd â saith o
forynion eraill o'r un oedran, y rhai oedd wedi eu diddyfnu
yr un pryd, ac a benodwyd gan yr offeiriad i'w
gwasanaethu, a ddychwelodd i dŷ ei rhieni yn Galilea.
PENNOD 7
1 Yr amser hwn o'i dyfodiad cyntaf hi i Galilea, yr angel
Gabriel a anfonwyd ati oddi wrth Dduw, i fynegi iddi
feichiogrwydd ein Hiachawdwr, a modd a dull ei
chenhedlu ef.
2 Gan fyned i mewn iddi, efe a lanwodd yr ystafell yr oedd
hi â goleuni aruthrol, ac a'i cyfarchodd mewn modd mwyaf
cwrtais, efe a ddywedodd,
3 Henffych well, Mair! Forwyn yr Arglwydd mwyaf
derbyniol! O Forwyn lawn o ras! Yr Arglwydd sydd gyda
thi, bendithir di goruwch yr holl wragedd, fe'ch bendithir
uwchlaw pob dyn, hynny. wedi eu geni hyd yn hyn.
4 Ond y Forwyn, yr hwn oedd gynt yn gydnabyddus â
gweddau angylion, ac i'r hwn nid oedd y cyfryw oleuni o'r
nef yn beth anghyffredin,
5 Nid oedd wedi ei ddychryn gan weledigaeth yr angel, ac
wedi ei syfrdanu gan fawredd y goleuni, ond yn unig yn
poeni am eiriau'r angel:
6 A dechreuodd ystyried beth a olygai cyfarch mor hynod,
beth a fynegodd, neu pa fath ddyben a fyddai iddo.
7 I'r meddwl hwn y mae'r angel, wedi ei ysbrydoli'n
ddwyfol, yn ateb;
8 Nac ofna, Mair, fel pe bawn yn bwriadu dim anghydnaws
â'th ddiweirdeb yn y cyfarchiad hwn:
9 Canys cei ffafr gyda'r Arglwydd, am i ti wneuthur
gwyryfdod yn ddewisol.
10 Am hynny tra fyddoch Forwyn, ti a feichiogi heb
bechod, ac a esgor ar fab.
11 Bydd yn fawr, oherwydd teyrnasa o fôr i fôr, ac o'r
afonydd hyd eithafoedd y ddaear.
12 Ac efe a elwir Mab y Goruchaf; canys yr hwn a aned yn
gymedrol ar y ddaear, sydd yn teyrnasu yn un dyrchafedig
yn y nef.
13 A'r Arglwydd a rydd iddo orseddfa ei dad Dafydd, ac
efe a deyrnasa ar dŷ Iacob yn dragywydd, ac ar ei
frenhiniaeth ef ni bydd diwedd.
14 Canys efe yw Brenhin y Brenhinoedd, ac Arglwydd yr
Arglwyddi, a'i orsedd-faingc sydd yn oes oesoedd.
15 I'r ymddiddan hwn â'r angel nid attebodd y Forwyn, fel
pe bai hi yn anghrediniol, ond yn ewyllysgar i wybod ei
ddull.
16 Hi a ddywedodd, Pa fodd y dichon hynny? Canys gan
weled, yn ôl fy adduned, nad adwaenais neb erioed, sut y
gallaf ddwyn plentyn heb ychwanegu had dyn?
17 I hyn yr atebodd yr angel ac a ddywedodd, Na feddyli,
Mair, y beichiogi yn y ffordd arferol.
18 Canys, heb orwedd gyd â dyn, tra yn Forwyn, ti a
feichiogi; tra yn Forwyn, ti a ddwg allan; a thra y rhydd
Forwyn sugn.
19 Canys yr Yspryd Glân a ddaw arnoch, a nerth y
Goruchaf a'ch cysgoda, heb ddim o wresogrwydd chwant.
20 Felly yr hyn a enir o honoch yn unig, bydded sanctaidd.
canys yn unig y cenhedlir yn ddibechod, ac wedi ei eni, a
elwir yn Fab Duw.
21 Yna Mair estynnodd ei dwylo, a chodi ei llygaid i'r nef,
a ddywedodd, Wele lawforwyn yr Arglwydd! Bydded i mi
yn ôl dy air.
PENNOD 8
1 Felly aeth Joseff o Jwdea i Galilea, gyda'r bwriad o
briodi'r Forwyn a ddyweddïwyd ag ef:
2 Canys yr awr hon a fu agos i dri mis er pan
ddyweddïwyd hi iddo.
3 Ymddangosodd yn amlwg ei bod yn feichiog, ac ni ellid
ei chuddio rhag Joseff:
4 Canys gan fyned at y Forwyn yn rhydd, fel un yn
ymddiddan, ac yn ymddiddan yn gyfarwydd â hi, efe a
ganfu ei bod yn feichiog.
5 Ac wedi hynny dechreuodd fod yn anesmwyth ac yn
amheus, heb wybod pa gwrs fyddai orau;
6 Ac yntau yn ddyn cyfiawn, nid oedd efe yn ewyllysgar
i'w dinoethi hi, na'i difenwi trwy amheuaeth o fod yn
butain, gan ei fod yn ddyn duwiol.
7 Bwriadodd felly yn breifat roi terfyn ar eu cytundeb, ac
fel o'r neilltu ei rhoi hi i ffwrdd.
8 Ond tra oedd efe yn myfyrio y pethau hyn, wele angel yr
Arglwydd yn ymddangos iddo yn ei gwsg, ac a ddywedodd
Ioseph, mab Dafydd, nac ofna;
9 Peidiwch ag ofni bod y Forwyn yn euog o buteindra, na
meddwl dim o'i lle, ac na ofnwch ei chymryd yn wraig;
10 Canys yr hyn sydd genhedledig Ynddi hi ac yn awr yn
trallodi eich meddwl, nid gwaith dyn, ond yr Yspryd Glân.
11 Canys hi o bob gwragedd yw yr unig Forwyn a esgor ar
Fab Duw, a thi a elwi ei enw ef Iesu, hynny yw, Gwaredwr:
canys efe a wared ei bobl oddi wrth eu pechodau.
12 Yna Ioseph, yn ol gorchymyn yr angel, a briododd y
Forwyn, ac nid adnabu hi, eithr cadwodd hi mewn
diweirdeb.
13 Ac yn awr y nawfed mis o'i beichiogi a nesaodd, pan
gymmerth Ioseph ei wraig, a pha bethau eraill oedd
angenrheidiol i Bethlehem, y ddinas o ba le y daeth.
14 A bu, tra yr oeddynt yno, y dyddiau a gyflawnwyd er ei
esgor.
15 A hi a ddug allan ei mab cyntaf-anedig, megis y
dysgodd yr Efengylwyr sanctaidd, sef ein Harglwydd lesu
Grist, yr hwn gyd â'r Tad, y Mab, a'r Yspryd Glân, sydd yn
byw ac yn teyrnasu hyd oesoedd tragywyddol.