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.
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.
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.
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.
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
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.
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.
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.
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.
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.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
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 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.
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 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.
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.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
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 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.
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 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 Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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 Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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)
Arabic - The Story of Ahikar the Grand Vizier of Assyria.pdf
Welsh - Susanna.pdf
1.
2. PENNOD 1
1 Yr oedd dyn o'r enw Joacim yn trigo ym
Mabilon:
2 Ac efe a gymmerth wraig, a'i henw Susanna,
merch Chelcias, gwraig deg iawn, ac un yn ofni
yr Arglwydd.
3 Ei rhieni hefyd oedd gyfiawn, ac a ddysgasant
eu merch yn ôl cyfraith Moses.
4 Yr oedd Joacim yn ŵr cyfoethog mawr, ac yr
oedd ganddo ardd deg yn ymuno â'i dŷ: a daeth yr
Iddewon ato; am ei fod yn fwy anrhydeddus na
phawb eraill.
5 Yr un flwyddyn apwyntiwyd dau o henuriaid y
bobl i fod yn farnwyr, megis y llefarodd yr
Arglwydd am, y drygioni hwnnw a ddaeth o
Babilon oddi wrth farnwyr hynafol, y rhai a
ymddangosent yn llywodraethu y bobl.
6 Y rhai hyn oedd yn cadw llawer yn nhŷ Joacim:
a phawb a'r oedd ganddo wisg- au yn y gyfraith a
ddaethant atynt.
7 Ac wedi i'r bobl ymadael ganol dydd, Susanna a
aeth i ardd ei gŵr i gerdded.
8 A'r ddau henuriad a'i gwelsant hi yn myned i
mewn bob dydd, ac yn rhodio; fel y llidiodd eu
chwant tuag ati.
9 A hwy a wyrasant eu meddwl eu hunain, ac a
droesant eu llygaid ymaith, fel nad edrychent i'r
nef, ac na chofient farnedigaethau yn unig.
10 Ac er eu bod ill dau wedi eu clwyfo gan ei
chariad, eto nid oedd yn rhaid i'r naill a'r llall
ddangos ei ofid.
11 Canys yr oedd arnynt gywilydd ddatgan eu
chwant, fel y mynnent gael gwneuthur â hi.
12 Eto hwy a wylasant yn ddyfal o ddydd i ddydd
i'w gweled hi.
13 A'r naill a ddywedodd wrth y llall, Awn yn
awr adref : canys amser cinio yw hi.
14 Felly wedi iddynt fyned allan, hwy a rannasant
y naill oddi wrth y llall, ac a droesant yn eu hôl i'r
un lle; ac wedi hyny gofyn yr achos i'w gilydd,
hwy a gydnabyddasant eu chwant : yna
penodasant amser ill dau gyda'u gilydd, pryd y
caffont hi yn unig.
15 A bu, fel yr oeddynt yn gwylio amser cyfaddas,
hi a aeth i mewn fel o'r blaen gyda dwy forwyn
yn unig, a hi a ewyllysiodd ymolchi yn yr ardd:
canys poeth oedd hi.
16 Ac nid oedd corff yno ond y ddau henuriad
oedd wedi ymguddio, ac yn ei gwylio hi.
17 Yna hi a ddywedodd wrth ei morynion,
Dygwch i mi olew a pheli golchi, a chaewch
ddrysau’r ardd, fel y’m golchi.
18 A hwy a wnaethant fel y gorchmynnodd hi
iddynt, ac a gaeasant ddrysau’r ardd, ac a aethant
allan wrth y dirgelion i nol y pethau a
orchmynnodd hi iddynt: ond ni welsant yr
henuriaid, am eu bod yn guddiedig.
19 Ac wedi i'r morynion fyned allan, y ddau
henuriad a gyfodasant, ac a redasant ati, gan
ddywedyd,
20 Wele, y mae drysau yr ardd wedi eu cau, fel na
ddichon neb ein gweled, a ninnau mewn cariad â
thi; am hynny cydsyniwch â ni, a gorwedd gyda
ni.
21 Oni mynni, ni a dystio∣lwn i'th erbyn, fod
llanc gyd â thi: ac am hynny yr anfonaist dy
forynion oddi wrthyt.
22 Yna Susanna a ochneidiodd, ac a ddywedodd,
Yr wyf wedi fy nghuro o bob tu: canys os gwnaf
y peth hyn, marwolaeth yw i mi: ac os na wnaf ni
allaf ddianc rhag dy ddwylo di.
23 Gwell i mi syrthio i'th ddwylo di, a pheidio â'i
wneuthur, na phechu yng ngolwg yr Arglwydd.
24 Ar hynny Susanna a lefodd â llef uchel: a'r
ddau henuriad a lefasant yn ei herbyn hi.
25 Yna y rhedodd un, ac a agorodd ddrws yr ardd.
26 A phan glybu gweision y tŷ y llefain yn yr
ardd, hwy a ruthrasant i mewn wrth ddrws y
dirgel, i weled yr hyn a wnaethid iddi.
27 Ond wedi i'r henuriaid fynegi eu mater,
cywilyddiwyd y gweision yn ddirfawr: canys ni
wnaethpwyd y fath adroddiad erioed am Susanna.
28 A thrannoeth, wedi i'r bobl ymgynnull at ei
gu373?r Joacim, y ddau henuriad a ddaethant
hefyd yn llawn o ddychymyg direidus yn erbyn
Susanna i'w rhoi hi i farwolaeth;
29 Ac a ddywedodd o flaen y bobl, Anfon am
Susanna, merch Chelcias, gwraig Joacim. Ac
felly yr anfonasant.
30 Felly hi a ddaeth gyda'i thad a'i mam, a'i
phlant, a'i holl deulu.
31 Yr oedd Susanna yn wraig eiddil iawn, ac yn
hardd i'w gweld.
32 A'r gwŷr drygionus hyn a orchmynnodd
ddatguddio ei hwyneb, (canys hi a orchuddiwyd)
fel y digonent o'i phrydferthwch hi.
33 Am hynny ei chyfeillion a'r rhai oedd yn ei
gweled a wylasant.
34 Yna y ddau henuriad a gyfodasant yng
nghanol y bobl, ac a ddodasant eu dwylo ar ei
phen hi.
35 A hi yn wylo a edrychodd i fynu tua’r nef:
canys ei chalon a ymddiriedodd yn yr Arglwydd.
36 A'r henuriaid a ddywedasant, Wrth rodio yn yr
ardd yn unig, y wraig hon a ddaeth i mewn a dwy
3. forwyn, ac a gaeodd ddrysau yr ardd, ac a
anfonodd y morynion ymaith.
37 Yna llanc, yr hwn oedd guddiedig, a ddaeth
atto hi, ac a orweddodd gyd â hi.
38 Yna y rhai oedd yn sefyll mewn congl o'r ardd,
gan weled y drygioni hwn, a redasom atynt.
39 A phan welsom hwynt ynghyd, y gŵr ni allem
ni ei ddal: canys cryfach oedd efe na ni, ac a
agorodd y drws, ac a neidiodd allan.
40 Eithr wedi cymmeryd y wraig hon, ni a
ofynasom pwy oedd y llanc, ond ni fynnai hi
fynegi i ni: y pethau hyn yr ydym ni yn eu
tystiolaethu.
41 Yna y cynulliad a'i credasant hwynt megis
henuriaid a barnwyr y bobl: felly hwy a'i
condemniasant hi i farwolaeth.
42 Yna Susanna a lefodd â llef uchel, ac a
ddywedodd, O Dduw tragwyddol, yr hwn a ŵyr y
dirgelion, ac a ŵyr bob peth cyn eu bod:
43 Ti a wyddost ddarfod iddynt ddwyn cam-
dystiolaeth i'm herbyn, ac wele, rhaid i mi farw;
le, ni wneuthum i erioed y fath bethau ag a
ddyfeisiodd y dynion hyn yn faleisus i'm herbyn.
44 A'r Arglwydd a glybu ei llef hi.
45 Am hynny pan arweiniwyd hi i farwolaeth, yr
Arglwydd a gyfododd ysbryd glân llanc o'r enw
Daniel:
46 Yr hwn a lefodd â llef uchel, clir ydwyf oddi
wrth waed y wraig hon.
47 Yna yr holl bobl a droesant atto ef, ac a
ddywedasant, Beth yw ystyr y geiriau hyn a
lefaraist?
48 Ac efe a safodd yn eu canol hwynt, a
ddywedodd, Ai ffyliaid ydych chwi, feibion Israel,
y collasoch ferch i Israel heb arholi na gwybod y
gwirionedd?
49 Dychwelwch drachefn i fan y farn: canys
camdystiolaeth a ddygasant yn ei herbyn hi.
50 Am hynny troes yr holl bobl drachefn ar frys,
a'r henuriaid a ddywedasant wrtho, Tyred, eistedd
i lawr yn ein plith, a mynega i ni, gan fod Duw
wedi rhoddi i ti anrhydedd henuriad.
51 Yna y dywedodd Daniel wrthynt, Rhoddwch y
ddau hyn o'r neilltu ymhell oddi wrth ei gilydd, a
mi a'u holaf hwynt.
52 Ac wedi eu diarddel oddi wrth ei gilydd, efe a
alwodd ar un ohonynt, ac a ddywedodd wrtho, O
ti yr hwn a heneiddiaist mewn drygioni, yn awr y
mae dy bechodau a gyflawnaist o'r blaen wedi
dod i'r amlwg.
53 Canys ti a ddywedaist gamfarn, a
gondemniaist y dieuog, a gollyngaist yr euog yn
rhydd; er y dywed yr Arglwydd, Y dieuog a'r
cyfiawn ni ladd.
54 Yn awr gan hynny, os gwelaist hi, dywed
wrthyf, Dan ba bren y gwelaist hwynt yn cyd-
gwmni? Yr hwn a attebodd, Dan fasten.
55 A Daniel a ddywedodd, Da iawn; dywedaist
gelwydd yn erbyn dy ben dy hun; canys yn awr
angel Duw a dderbyniodd ddedfryd Duw i'th
dorri yn ddwy.
56 Felly efe a'i rhoddes ef o'r neilltu, ac a archodd
ddwyn y llall, ac a ddywedodd wrtho, O had
Chanaan, ac nid Jwda, harddwch a'th dwyllodd, a
chwant a wyrodd dy galon.
57 Fel hyn y gwnaethoch â merched Israel, a hwy
o ofn a ymbiliasant â chwi: ond merch Jwda ni
arhosodd eich drygioni.
58 Yn awr gan hynny dywed wrthyf, Dan ba bren
y cymmeraist hwynt ynghyd? Yr hwn a attebodd,
Dan bren ffon.
59 Yna y dywedodd Daniel wrtho, Wel; ti hefyd a
gelwyddaist yn erbyn dy ben dy hun: canys angel
Duw sydd yn disgwyl â’r cleddyf i’th dorri yn
ddau, fel y’ch difetha.
60 Gyda hynny yr holl gynulliad a lefasant â llef
uchel, ac a foliannasant Dduw, yr hwn sydd yn
achub y rhai a ymddiriedant ynddo.
61 A hwy a gyfodasant yn erbyn y ddau henuriad,
canys Daniel a’u collfarnasai hwynt o
gamdystiolaeth trwy eu genau eu hunain:
62 Ac yn ôl cyfraith Moses y gwnaethant iddynt
yn y fath fath ag a fwriadasant yn faleisus
wneuthur i'w cymmydog: a hwy a'i rhoddasant i
farwolaeth. Felly yr achubwyd y gwaed diniwed
yr un dydd.
63 Am hynny Chelcias a'i wraig a foliannasant
Dduw am eu merch Susanna, gyd â Joacim ei gwr,
a'r holl dylwyth, am nad oedd anonestrwydd
ynddi.
64 O'r dydd hwnnw allan yr oedd bri mawr gan
Daniel yng ngolwg y bobl.