Biblia
Biblia nye Yudatɔwo, Kristotɔwo ƒe hame vovoawo kpakple ha si woyɔna be "Eastern Orthodox" hame le yevugbe me la ƒe agbalẽ vevietɔ na subɔsubɔ. Vovototo suea ɖewo le hasiawo ƒe Bibliawo me.
The office of the High Priest and civil ruler descended to Simon's third son, John Hyrcanus. But again there was a protest. The Pharisees, who were becoming a powerful party, comprising the most pious men of the nation, urged the seperation of the two offices and pleaded that a man qualified for the one, was unsuitable for the other. Hyrcanus , however was generally acceptable acceptable to the nation and by his tact and ability maintained his position. During his prosperous reign thirty-one years, he extended the boundaries of the nation, besieged and captured the city of Samaria and destroyed the rival temple which the Samaritans had erected on Mount Gerizim. He also vastly im-proved the condition of the country by making good roads and commerce.
The advent of the third generation of the Hasmo-nean house marked the the beginning of a decadence as rapid as it's rise. Aristobulus, the son of Hyrcanus, took the title of king, which peculiarly offensive to the people, who clung to the doctrine that God alone was their king. He and his brother, Alexander Jannaeus, who succeeded him, were men of a different mould from the sons of Mattathias. They had neither their ability nor their personal piety, and Jannaeus especially, was a man so dissolute as to make his appearance as High Priest a mockery.
The influence of such a man as Jannaeus in the office of High Priest had a debasing effect on the native. There could no longer be in any heart that profound conviction that Israel was God's chosen people, which had supported the sons of Mattathias and given power to their arms in their struggle. The God-fearing element could not exalt in the extension of the nation, while vice flourished in the high places. Two great parties divided the people: the Saduccees, the aristocratic party, who believed that man had no life beyond the grave; and the Pharisees, whose religion soon became mechanical, a matter of forms and cere-monies. The old faith, the confidence in God, was nowhere to be found. This was the situation when a civil struggle precipitated a national crisis.
Alexander Jannaeus died in the year 78 B. C. leav-ing two sons. The elder, Hyrcanus, a man of weak character, and Aristobulus, a restless, ambitious schemer. Hyrcanus succeeded, but in a short time, Aristobulus had a sufficient following to wrest the government from his hands. Hyrcanus would have passed peacefully into oblivion had not persons interested in having a weak man on the Jewish throne offered him their help. Prominent among these was Antipater, Governor of Idumea, the father of Herod the Great. He encouraged Hyrcanus to resist his brother's usurpation and raised an army to resist him. Soon the country was plunged into the horrors of civil war. The conflict was at its height when Pompey, the Roman General, appeared on the scene. He perceived that in the divided condition of the country, its conquest would be easy. He laid siege to Jerusalem in 65 B. C., and after a fierce struggle, captured it. To the horror of pious Jews, the irreverent Gentile forced his way into the Holiest of Holy to ascer-tain what it was that the Jews worshiped. He found it absolutely empty and was not a little mystified at the discovery.
Unequal as the struggle with Syria had been, a century before, resistance had been successful, but now it was with the might of imperial Rome that the feeble and distracted Jewish nation would have had to contend, and it had no brave leaders like the Maccabees to raise the standard revolt. The people sullenly submitted to the inevitable. Aristo-bulys was sent a captive to Rome, and Hyrcanus was restored to the High Priestess office, with Antipater as his mentor. Gradually the mentor became the real ruler, and his son, Herod, by cultivating on the one hand, the favor of Rome, and on the other hand con-fidence of the Jews, soon attainef the chief power. The country was stripped of the territory it has con-quered and became an igsignificant Roman province. This ended the kingdom established with so valiant and heroic a struggle by the Maccabees. It was an inglorious fall, but in the minds of the people the hope lived that when the Messiah of whom their prophets had written , he, like Judas Mac-cabaeus would challenge the power of the oppressor and would restore the kingdom to Israel. The hope was most vivid when Jesus was born, and if he would have consented to become a military chief, thousands would have flocked to his standard. His refusal exasperated the people, who would have "taken him by force and made him a king.
Yudatɔwo yɔna woƒe Biblia be Tanak alo Hebri Biblia. Kristotɔwo hã yɔna woƒe Biblia be Ŋɔŋlɔ Kɔkɔe. Wo ma agbalẽ sia ɖe akpa eve me. Akpa gbãtɔ enye Nubabla xoxoa eye evelia enye Nubabla yeyea. Kristotɔwo ƒe hame aɖewo tsɔ agbalẽ si wo yɔna be Apokrifa kpe ɖe woƒe Biblia ŋuti. Agbalẽ ɖe wo le Roma "Catholic" kple "Eastern Orthodox" tɔwo ƒe Biblia me si wo mele Yudatɔwo ƒe Tanak me o.
Hebri Biblia[trɔ asi le eŋu | trɔ asi le etsoƒe ŋu]
Agbalẽ 39 ye le Hebri Biblia (Hebri:תנ"ך) me. Ameaɖewo yɔnae be Hebri Biblia elabena Hebritɔwo gbɔ agbalẽa tso. Ameaɖewo hã wo yɔnae nenema elabena Hebrigbe me wo ŋlɔe ɖo. Eya wo ŋutɔ wo yɔnae be Tanak elabena woƒe agbalẽ le akpa etɔ̃ me. Akpa etɔ̃ sia wonye Tora (nufafiawo), Nevi'im (nyagblɔɖilawo) kple Ketuvim (nuŋɔŋlɔwo).
Tora[trɔ asi le eŋu | trɔ asi le etsoƒe ŋu]
Tora alo "nufafiawo" wonye Mose ƒe agbalẽ atɔ̃awo. Wo yɔna agbalẽ atɔ̃awo le Hebrigbe me be "Chumash" eye Helatɔwo hã wo yɔnae be "Pentateuch". Tora agbalẽawo wo nye:
- Mose I, — B'reshit (בראשית)
- Mose I, — Sh'mot (שמות)
- Mose III, — Vayikra (ויקרא)
- Mose IV, — B'midbar (במדבר)
- Mose V, — D'varim (דברים)
Nviim[trɔ asi le eŋu | trɔ asi le etsoƒe ŋu]
Agbalẽ enyi siwo le N'viim la me wonye:
- 6. Yosua, — Y'hoshua (יהושע
- 7. Ʋɔnudrɔlawo, — Shoftim (שופטים)
- 8. Samuel ƒe agbalẽ gbãtɔ kple evelia, — Sh'muel (שמואל)
- 9. Fiawo ƒe agbalẽ gbãtɔ kple evelia, — M'lakhim (מלכים)
- 10. Yesaya, — Y'shayahu (ישעיהו)
- 11. Yeremya, — Yirmiyahu (ירמיהו)
- 12. Xezekiel, — Y'khezkel (יחזקאל)
- 13. Nyagblɔɖila wuieve mamlea wo le agbalẽ ɖeka me — Tre Asar (תרי עשר)
- a. Hosea, — Hoshea (הושע)
- b. Yoel, — Yoel (יואל)
- d. Amos, — Amos (עמוס)
- ɖ. Obadya, — Ovadya (עבדיה)
- e. Yona, — Yona (יונה)
- ɛ. Mixa, — Mikha (מיכה)
- f. Naxum, — Nakhum (נחום)
- ƒ. Xabakuk, — Khavakuk (חבקוק)
- g. Zefanya, — Ts'fanya (צפניה)
- h. Xagai, — Khagay (חגי)
- i. Zaxarya, — Z'kharya (זכריה)
- k. Maleaxi, — Malakhi (מלאכי)
Ktuvim[trɔ asi le eŋu | trɔ asi le etsoƒe ŋu]
Agbalẽ wuiɖeka siwo le K'tuvim la me wonye:
- 14. Psalmowo, — T'hilim (תהלים)
- 15. Lododowo, — Mishle (משלי)
- 16. Hiob, — Iyov (איוב)
- 17. Hawo ƒe ha, — Shir ha-Shirim (שיר השירים)
- 18. Rut, — Rut (רות)
- 19. Konyifahawo, — Ekha (איכה), si wo ga yɔna be Kinot (קינות)
- 20. Nyagblɔla, — Kohelet (קהלת)
- 21. Ester, — Ester (אסתר)
- 22. Daniel, — Daniel (דניאל)
- 23. Ezra si me Nexemia le, — Ezra (עזרא), si me N'khemya (נחמיה) le
- 24. Kronika ƒe agbalẽ gbãtɔ kple evelia, — Divre ha-Yamim (דברי הימים), si wo ga yɔna be Divre (דברי)
Nubabla xoxo[trɔ asi le eŋu | trɔ asi le etsoƒe ŋu]
Kristotɔwo ƒe Nubabla xoxo de sɔsɔ ge kple Yudatɔwo ƒe Tanak.
Nubabla yeye[trɔ asi le eŋu | trɔ asi le etsoƒe ŋu]
Nubabla yeye la ku ɖe Yesu Kristo ƒe agbe kple nufafia ŋuti. Apostolo Paulo kple nusrɔla bubuawo ƒe agbalẽwo si woŋlɔ ɖo ɖe Kristotɔwo ƒe hame gbãtɔwo kpakple Yohanes ƒe Nyaɖeɖefia la wo katã le eme. Agbalẽ 27 ye le Nubabla yeyea me. Woŋlɔ agbalẽ siawo dometɔ geɖe le Helagbe me. Agbalẽawoe nye: