MWBR17 08 Laif ahn Minischri Meetin Werkbuk Risaach Infamayshan
AAGAS 7-13
CHREZHAZ FAHN DI WERD A GAAD | EZEKIEL 28-31
“Jehoava Mi Riwaad di Nayshan a Babilan”
(Ezekiel 29:18) “Son of man, King Neb·u·chad·nezʹzar of Babylon made his army labor greatly against Tyre. Every head became bald, and every shoulder was rubbed bare. But he and his army received no wages for the labor he expended on Tyre.
it-2-E 1136 ¶4
Tyre
Destruction of City. In the course of Nebuchadnezzarʼs long siege against Tyre, the heads of his soldiers were “made bald” from the chafing of their helmets, and their shoulders were “rubbed bare” from carrying materials used in the construction of siegeworks. Since Nebuchadnezzar received no “wages” for serving as His instrument in executing judgment upon Tyre, Jehovah promised to compensate him with the wealth of Egypt. (Eze 29:17-20) According to the Jewish historian Josephus, the siege lasted 13 years (Against Apion, I, 156 [21]), and it cost the Babylonians a great deal. Secular history does not record exactly how thorough or effective Nebuchadnezzarʼs efforts were. But the loss in lives and property to the Tyrians must have been great.—Eze 26:7-12.
(Ezekiel 29:19) “Therefore this is what the Sovereign Lord Jehovah says, ‘Here I am giving the land of Egypt to King Neb·u·chad·nezʹzar of Babylon, and he will carry off its wealth and take much spoil and plunder from it; and it will become wages for his army.ʼ
it-1-E 698 ¶5
Egypt, Egyptian
One Babylonian text, dated to Nebuchadnezzarʼs 37th year (588 B.C.E.), has been found that mentions a campaign against Egypt. Whether it relates to the original conquest or merely to a subsequent military action cannot be said. At any rate, Nebuchadnezzar received Egyptʼs wealth as his pay for military service rendered in Jehovahʼs execution of judgment against Tyre, an opposer of Godʼs people.—Eze 29:18-20; 30:10-12.
(Ezekiel 29:20) “‘As compensation for his labor against her, I will give him the land of Egypt because they acted for me,ʼ declares the Sovereign Lord Jehovah.
g86-E 11/8 27 ¶4-5
Must All Taxes Be Paid?
To answer this, we might draw a parallel with the conduct of the Creator himself in paying a debt to a secular government for services rendered. Righteous indignation prompted Jehovah to decree the destruction of the ancient city of Tyre. In the accomplishment of this deed, God used the military might of Babylon under their emperor Nebuchadnezzar. Although Babylon was victorious, the engagement was costly. Jehovah thus felt that they should be paid for services rendered. His words appear at Ezekiel 29:18, 19: “Son of man, Nebuchadrezzar himself, the king of Babylon, made his military force perform a great service against Tyre. . . . But as for wages, there proved to be none for him and his military force from Tyre for the service that he had performed against her. Therefore this is what the Sovereign Lord Jehovah has said, ‘Here I am giving to Nebuchadrezzar the king of Babylon the land of Egypt, and he must carry off its wealth and make a big spoil of it and do a great deal of plundering of it; and it must become wages for his military force.ʼ”
Bible students know that Nebuchadnezzar was a haughty, self-centered, pagan monarch. Babylon and its armies were known for their harsh treatment of captives. Jehovah did not approve of such conduct, yet to him a debt was a debt, and he paid in full.
Saach fi Spirichwal Chrezhaz
(Ezekiel 28:12-19) “Son of man, sing a dirge concerning the king of Tyre, and tell him, ‘This is what the Sovereign Lord Jehovah says: “You were the model of perfection, Full of wisdom and perfect in beauty. 13 You were in Eʹden, the garden of God. You were adorned with every precious stone—Ruby, topaz, and jasper; chrysʹo·lite, onyx, and jade; sapphire, turquoise, and emerald; And their settings and mountings were made of gold. They were prepared on the day you were created. 14 I assigned you as the anointed covering cherub. You were on the holy mountain of God, and you walked about among fiery stones. 15 You were faultless in your ways from the day you were created Until unrighteousness was found in you. 16 Because of your abundant trade, You became filled with violence, and you began to sin. So I will cast you out as profane from the mountain of God and destroy you, O covering cherub, away from the stones of fire. 17 Your heart became haughty because of your beauty. You corrupted your wisdom because of your own glorious splendor. I will throw you down to the earth. I will make you a spectacle before kings. 18 Because of your great guilt and your dishonest trading, you have profaned your sanctuaries. I will cause a fire to break out in your midst, and it will consume you. I will reduce you to ashes on the earth before all those looking at you. 19 All who knew you among the peoples will stare at you in amazement. Your end will be sudden and terrible, And you will cease to exist for all time.”ʼ”
it-2-E 604 ¶4-5
Perfection
The first sinner and the king of Tyre. Human sin and imperfection were, of course, preceded by sin and imperfection in the spirit realm, as Jesusʼ words at John 8:44 and the account in chapter 3 of Genesis reveal. The dirge recorded at Ezekiel 28:12-19, though directed to the human “king of Tyre,” evidently parallels the course taken by the spirit son of God who first sinned. The pride of “the king of Tyre,” his making himself ‘a god,ʼ his being called a “cherub,” and the reference to “Eden, the garden of God,” certainly correspond to Biblical information concerning Satan the Devil, who became puffed up with pride, is linked to the serpent in Eden, and is called “the god of this system of things.”—1Ti 3:6; Ge 3:1-5, 14, 15; Re 12:9; 2Co 4:4.
The anonymous king of Tyre, residing in the city claiming to be “perfect in prettiness,” was himself “full of wisdom and perfect [adjective related to Heb. ka·lalʹ] in beauty,” and “faultless [Heb., ta·mimʹ]” in his ways from his creation onward until unrighteousness was found in him. (Eze 27:3; 28:12, 15) The first or direct application of the dirge in Ezekiel may be to the line of Tyrian rulers rather than to any one specific king. (Compare the prophecy directed against the anonymous “king of Babylon” at Isa 14:4-20.) In that case, the reference may be to the early course of friendship and cooperation followed by the Tyrian rulership during the reigns of Kings David and Solomon, when Tyre even contributed toward the building of Jehovahʼs temple on Mount Moriah. At first, therefore, there was no fault to be found in the official Tyrian attitude toward Jehovahʼs people Israel. (1Ki 5:1-18; 9:10, 11, 14; 2Ch 2:3-16) Later kings, however, departed from this “faultless” course, and Tyre came in for condemnation by Godʼs prophets Joel and Amos, as well as Ezekiel. (Joe 3:4-8; Am 1:9, 10) Aside from the evident similarity of the course of “the king of Tyre” with that of Godʼs principal Adversary, the prophecy illustrates again how “perfection” and “faultlessness” can be used in limited senses.
(Ezekiel 30:13, 14) “This is what the Sovereign Lord Jehovah says: ‘I will also destroy the disgusting idols and bring an end to the worthless gods of Noph. There will no longer be a prince from the land of Egypt, and I will put fear in the land of Egypt. 14 I will desolate Pathʹros and set a fire in Zoʹan and execute judgment on No.
w03-E 7/1 32 ¶1-3
What Happened to Them?
NOPH and No are Biblical names for Egyptʼs once famous capitals of Memphis and Thebes. Noph (Memphis) was some 14 miles [23 km] south of Cairo, on the west side of the Nile River. In time, however, Memphis lost its status as Egyptʼs capital. By the turn of the 15th century B.C.E., Egypt had a new capital, No (Thebes), located about 300 miles [500 km] south of Memphis. Among the many temple ruins of Thebes is that of Karnak, considered to be the largest structure ever built with columns. Thebes and its Karnak temple were dedicated to the worship of Amon, the chief god of the Egyptians.
What did Bible prophecy foretell regarding Memphis and Thebes? Judgment was pronounced against Egyptʼs Pharaoh and its gods, especially the chief god, “Amon from No.” (Jeremiah 46:25, 26) The crowd of worshipers who flocked there would be “cut off.” (Ezekiel 30:14, 15) And so it turned out. All that is left of Amonʼs worship are temple ruins. The modern town of Luxor is situated on part of the site of ancient Thebes, and other small villages exist among its ruins.
As for Memphis, little remains except for its cemeteries. Bible scholar Louis Golding says: “For century upon century the Arab conquerors of Egypt used the titanic ruins of Memphis as a quarry for the building of their capital [Cairo] on the opposite side of the river. So well have the Nile and the Arab builders between them done their work that for miles upon miles within the circuit of the ancient city not a stone protrudes above the black soil.” Truly, as foretold in the Bible, Memphis became “a mere object of astonishment . . . without an inhabitant.”—Jeremiah 46:19.
Baibl Reedin
(Ezekiel 29:1-12) Eena di tent yaa, eena di tent mont, pan di twelft day a di mont, di werd a Jehoava mi kohn tu mi di seh: 2 “Son a man, ton yu fays tuwaadz Fayro king a Eejip, ahn prafesai gens hihn ahn gens di hoal a Eejip. 3 Dis da weh yu fi seh: ‘Dis da weh di Sovrin Laad Jehoava seh: “Ai deh gens yu, Fayro king a Eejip, Di grayt see kreecha weh di lidong eena di Nail Riva, Hoo mi seh, ‘Mai Nail Riva da fi mee. Ai mi mek it fi mee.ʼ 4 Bot Ai wahn put sohn huk eena yu jaa ahn mek di fish fahn yu Riva stik aan tu yu skayl dehn. Ai wahn bring yu owta yu Riva lang wid aala di fish weh di stik aan tu yu skayl dehn. 5 Ai wahn lef yu bai yuself eena di dezert, lang wid aala di fish owta yu Nail Riva. Yu wahn ded eena di oapm feel, ahn dehn noh wahn lif yu bak op ner dehn noh wahn put yu bak tugeda. Ai wahn giv yu tu di wail animal dehn pan di ert ahn tu di berd weh flai eena di skai az food fi dehn eet. 6 Den aala di peepl dehn fahn Eejip wahn hafu noa dat Ai da Jehoava, Dehn da-mi laik wahn pees a schraa tu di hows a Izrel, dehn da neva wahn reel sopoat. 7 Wen dehn grab aan tu yu han, yu geh brok op, Ahn yu mek dehn hert dehn shoalda. Wen dehn mi leen op pahn yu, yu mi jos brok, Ahn yu mek dehn leg shayki.” 8 “‘Soh den dis da weh di Sovrin Laad Jehoava seh: “Ai di bring wahn soad pahn yu, an Ah wahn kil di peepl ahn di animal dehn. 9 Di lan a Eejip wahn geh emti ahn dischrai; ahn dehn wahn haftu noa dat Ai da Jehoava, bikaaz yu mi seh, ‘Di Nail Riva da fi mee; Ai da di wan weh mek it.ʼ 10 Soh Ai deh gens yoo ahn gens yu Nail Riva, an Ai wahn mek di lan a Eejip emti ahn jrai, laik wahn emti dezert, fahn Migdol tu Saieeni tu di bongjri a Eetiyopya. 11 Man ner kyatl noh wahn set fut een deh, ahn nobadi wahn liv deh fi 40 yaaz. 12 Owta aala di ada lan dehn, Eejip wahn bee emti emti ahn nobadi wahn liv een deh, an ih siti dehn wahn bee jos laik dat tu, nobadi wahn liv deh fi 40 yaaz; an Ai wahn skyata di peepl fahn Eejip monks aala di nayshan dehn ahn spred dehn owt eena di ada konchri dehn.”
AAGAS 14-20
CHREZHAZ FAHN DI WERD A GAAD | EZEKIEL 32-34
“Di Wachman Ga Wahn Seeryos Rispansabiliti”
(Ezekiel 33:7) “As for you, son of man, I have appointed you as a watchman to the house of Israel; and when you hear a word from my mouth you must warn them from me.
it-2-E 1172 ¶2
Watchman
Figurative Use. Jehovah raised up prophets who served as figurative watchmen to the nation of Israel (Jer 6:17), and they, in turn, sometimes spoke of watchmen in a symbolic way. (Isa 21:6, 8; 52:8; 62:6; Ho 9:8) These prophet-watchmen had the responsibility to warn the wicked of impending destruction, and if they failed to do so, they were held accountable. Of course, if the people were unresponsive and failed to heed the warning, their blood was upon themselves. (Eze 3:17-21; 33:1-9) An unfaithful prophet was about as worthless as a blind watchman or a voiceless dog.—Isa 56:10.
(Ezekiel 33:8, 9) When I say to someone wicked, ‘Wicked one, you will surely die!ʼ but you do not speak out to warn the wicked one to change his course, he will die as a wicked man because of his own error, but I will ask his blood back from you. 9 But if you warn someone wicked to turn back from his way and he refuses to change his course, he will die for his error, but you will certainly save your own life.
w88-E 1/1 28 ¶13
Keep On Preaching the Kingdom
Avoiding Bloodguilt
13 The responsibility of Jehovahʼs dedicated Witnesses to warn people of Godʼs coming judgment can be compared to that of Ezekiel in his time. He was designated a watchman to the house of Israel. His assignment was to warn the Israelites that execution was coming upon them if they did not turn away from their bad ways. If he as a watchman failed to sound the warning, execution would still come upon the wicked people, but their blood would be upon the head of the negligent watchman. In this Jehovah shows his attitude toward executing judgment: “I take delight, not in the death of the wicked one, but in that someone wicked turns back from his way and actually keeps living. Turn back, turn back from your bad ways, for why is it that you should die, O house of Israel?”—Ezekiel 33:1-11.
(Ezekiel 33:11) Tell them, ‘“As surely as I am alive,” declares the Sovereign Lord Jehovah, “I take no pleasure in the death of the wicked, but rather that someone wicked changes his way and keeps living. Turn back, turn back from your bad ways, for why should you die, O house of Israel?”ʼ
(Ezekiel 33:14-16) “‘And when I say to the wicked one: “You will surely die,” and he turns away from his sin and does what is just and righteous, 15 and the wicked one returns what was taken in pledge and pays back what was taken by robbery, and he walks in the statutes of life by not doing what is wrong, he will surely keep living. He will not die. 16 None of the sins he committed will be held against him. For doing what is just and righteous, he will surely keep living.ʼ
w12-E 3/15 15 ¶3
Maintain Your Sense of Urgency
WHY IS OUR PREACHING URGENT?
3 When you consider what stands to be gained or lost as a result of our preaching, you probably feel an urgent need to speak to others about the good news. (Rom. 10:13, 14) Godʼs Word says: “When I say to the wicked one: ‘You will positively die,ʼ and he actually turns back from his sin and carries on justice and righteousness, . . . he will positively keep living. He will not die. None of his sins with which he has sinned will be remembered against him.” (Ezek. 33:14-16) Indeed, the Bible tells those who teach the Kingdom message: “You will save both yourself and those who listen to you.”—1 Tim. 4:16; Ezek. 3:17-21.
Saach fi Spirichwal Chrezhaz
(Ezekiel 33:32, 33) Look! You are to them like a romantic love song, sung with a beautiful voice and skillfully played on a stringed instrument. They will hear your words, but no one will act on them. 33 And when it comes true—and it will come true—they will have to know that a prophet has been among them.”
w91-E 3/15 17 ¶16-17
Keep Pace With Jehovahʼs Celestial Chariot
Not Deterred by Indifference
16 Ezekiel also set a fine example by being obedient and not allowing himself to be deterred by indifference or ridicule. Similarly, by keeping up with the development of the pure language, we are attuned to the direction taken by the royal Chariot Rider. Thus we are equipped to respond to his commands, strengthened to be undeterred by the indifference or ridicule of those to whom we speak Jehovahʼs judgment message. As with Ezekiel, God has forewarned us that some people would actively oppose, being hardheaded and hardhearted. Others would not hear because they do not want to listen to Jehovah. (Ezekiel 3:7-9) Still others would be hypocrites, as Ezekiel 33:31, 32 states: “They will come in to you, like the coming in of people, and sit before you as my people; and they will certainly hear your words but these they will not do, for with their mouth they are expressing lustful desires and after their unjust gain is where their heart is going. And, look! you are to them like a song of sensuous loves, like one with a pretty voice and playing a stringed instrument well. And they will certainly hear your words, but there are none doing them.”
17 What would be the outcome? Verse 33 adds: “And when it comes true—look! it must come true—they will also have to know that a prophet himself had proved to be in the midst of them.” Those words reveal that Ezekiel did not give up because of lack of response. The apathy of others did not make him apathetic. Whether people listened or not, he obeyed God and fulfilled his commission.
(Ezekiel 34:23) I will raise up one shepherd over them, my servant David, and he will feed them. He himself will feed them and become their shepherd.
w07-E 4/1 26 ¶3
Humbly Submitting to Loving Shepherds
3 The prophecy of Isaiah 40:10, 11 emphasizes the tenderness with which Jehovah shepherds his people. (Psalm 23:1-6) During his earthly ministry, Jesus too showed tender concern for his disciples and for people in general. (Matthew 11:28-30; Mark 6:34) Both Jehovah and Jesus deplored the ruthlessness of the shepherds, or leaders, of Israel, who shamelessly neglected and exploited their flocks. (Ezekiel 34:2-10; Matthew 23:3, 4, 15) Jehovah promised: “I will save my sheep, and they will no longer become something for plunder; and I will judge between a sheep and a sheep. And I will raise up over them one shepherd, and he must feed them, even my servant David. He himself will feed them, and he himself will become their shepherd.” (Ezekiel 34:22, 23) In this time of the end, Jesus Christ, the Greater David, is the “one shepherd” whom Jehovah has appointed over all His servants on earth, both the spirit-anointed Christians and the “other sheep.”—John 10:16.
Baibl Reedin
(Ezekiel 32:1-16) An eena di twelft yaa, eena di twelft mont, pahn di fos day a di mont, di werd a Jehoava mi kohn tu mi agen di seh: 2 “Son a man, sing wahn sad sang bowt Fayro king a Eejip, ahn tel ahn seh, ‘Yoo da-mi laik wahn schrang laiyan monks di nayshan dehn, Bot now yu gaan kwaiyet. Yu da-mi laik wahn see kreecha, di moov bowt eena yu riva dehn, Di modi op di waata wid yu fut ahn di stink op di riva dehn.ʼ 3 Dis da weh di Sovrin Laad Jehoava seh: ‘Ai wahn yooz wahn groop a lata nayshan fi chroa mi net oava yu, Ahn dehn wahn haal yu op eena mi net. 4 Ah wahn lef yu bai yuself pahn di lan; Ah wahn dash yu owt eena di feel. Ah wahn mek aala di berd dehn eena di skai pich pahn yu, An Ah wahn mek aala di wail animal pahn di ert eet yu op. 5 Ah wahn dash weh yu badi pahn di mongtin dehn Ahn ful op di vali dehn wid di res a yu ded badi. 6 Ah wahn soak op di lan wid yu oan blod weh di ron owta yu op tu di mongtin dehn, An ih wahn ful op di krik dehn.ʼ 7 ‘Ahn wen yu geh dischrai Ai wahn kova di hevn ahn mek di staar dehn daak. Ah wahn kova di son wid di klowd dehn, Ahn di moon noh wahn giv aaf ih lait nohmoh. 8 Ah wahn mek di brait lait dehn eena di hevn geh daak sayka yoo, An Ah wahn kova di lan wid daaknis,ʼ di Sovrin Laad Jehoava seh. 9 ‘Ah wahn mek lata di peepl dehn haat wori wen Ah kehr yu prizna dehn da ada nayshanz, Tu sohn lan weh yu neva noa. 10 Ah wahn mek lata peepl geh sopraiz, Ahn dehn king wahn fraitn wid fyaa oava yu wen Ah swing mi soad fronta dehn. Dehn wahn kip di chrimbl, eech wan a dehn frayd fi ded, Pan di day wen yu jrap dong.ʼ 11 Dis da weh di Sovrin Laad Jehoava seh: ‘Di soad a di king a Babilan wahn kohn gens yu. 12 Ai wahn mek di schrang wariya dehn kil aaf yu peepl dehn, Di moas kruwil wan dehn eena di nayshan dehn, aala dehn. Dehn wahn bring dong di praid weh Eejip gat, an aala fi shee peepl wahn geh kil. 13 Ai wahn dischrai aala fi shee kyatl weh deh saida di riva dehn, Ahn no hyooman ner kyatl wahn set dehn fut een deh ahn modi it op agen.ʼ 14 ‘Da taim deh Ai wahn klayr op di waata dehn, An Ai wahn mek di riva dehn ron laik ail,ʼ di Sovrin Laad Jehoava seh. 15 ‘Wen Ah ton Eejip intu wahn emti dezert, wahn plays weh noh ga notn eena it, Wen Ah schraik dong aala di peepl weh liv deh, Dehn wahn hafu noa dat Ai da Jehoava. 16 Dis da wahn sad sang, ahn peepl wahn sing it fi shoar; Aala di daata fahn di nayshan dehn wahn sing it. Dehn wahn sing it oava Eejip ahn oava aala ih peepl dehn,ʼ di Sovrin Laad Jehoava seh.”
AAGAS 21-27
CHREZHAZ FAHN DI WERD A GAAD | EZEKIEL 35-38
“Gag a Maygag Wahn Soon Geh Dischrai”
(Ezekiel 38:2) “Son of man, set your face against Gog of the land of Maʹgog, the head chieftain of Meʹshech and Tuʹbal, and prophesy against him.
w15-E 5/15 29-30
Questions From Readers
Who, then, is Gog of Magog? To answer that question, we need to search the Scriptures to find out who attacks Godʼs people. The Bible speaks not only of the attack by ‘Gog of Magogʼ but also of the attack by “the king of the north” and of the attack by “the kings of the earth.” (Ezek. 38:2, 10-13; Dan. 11:40, 44, 45; Rev. 17:14; 19:19) Do these represent separate attacks? Not likely. The Bible is no doubt referring to the same attack under different names. Why can we draw that conclusion? Because the Scriptures tell us that all the nations of the earth will be involved in this final attack that prompts the war of Armageddon.—Rev. 16:14, 16.
When we compare all these Scriptural references about the final attack on Godʼs people, it becomes evident that the name Gog of Magog refers, not to Satan, but to a coalition of nations. Will this coalition be led by the figurative “king of the north”? We cannot say with any certainty. But this thought does seem to be in harmony with what Jehovah says about Gog: “You will come from your place, from the remotest parts of the north, you and many peoples with you, all of them riding on horses, a great assembly, a vast army.”—Ezek. 38:6, 15.
(Ezekiel 38:14-16) “So prophesy, son of man, and say to Gog, ‘This is what the Sovereign Lord Jehovah says: “On that day when my people Israel are dwelling in security, will you not know it? 15 You will come from your place, from the remotest parts of the north, you and many peoples with you, all of them riding on horses, a great assembly, a vast army. 16 Like clouds covering the land, you will come against my people Israel. In the final part of the days I will bring you against my land so that the nations may know me when I sanctify myself through you before their eyes, O Gog.”ʼ
w12-E 9/15 5-6 ¶8-9
How This World Will Come to an End
8 After false religion has been destroyed, Godʼs servants will still be found “dwelling in security” and “without wall.” (Ezek. 38:11, 14) What will happen to this seemingly defenseless group of people who continue to worship Jehovah? It appears that they will become the object of an all-out assault by “many peoples.” Godʼs Word describes that development as the attack by “Gog of the land of Magog.” (Read Ezekiel 38:2, 15, 16.) How should we view that attack?
9 Knowing in advance about this attack on Godʼs people does not make us overly anxious. Rather, our main concern is, not our own salvation, but the sanctification of Jehovahʼs name and the vindication of his sovereignty. In fact, Jehovah declared more than 60 times: “You will have to know that I am Jehovah.” (Ezek. 6:7; see footnote.) Hence, we look forward with intense interest to the fulfillment of that outstanding aspect of Ezekielʼs prophecy, trusting that “Jehovah knows how to deliver people of godly devotion out of trial.” (2 Pet. 2:9) Meanwhile, we want to use every opportunity to strengthen our faith so that we will be able to keep our integrity to Jehovah no matter what tests we may face. What should we do? We should pray, study Godʼs Word and meditate on it, and share the Kingdom message with others. By doing so, we keep our hope of everlasting life firm, like “an anchor.”—Heb. 6:19; Ps. 25:21.
(Ezekiel 38:21-23) “‘I will call for a sword against him on all my mountains,ʼ declares the Sovereign Lord Jehovah. ‘Every manʼs sword will be against his own brother. 22 I will bring my judgment against him with pestilence and bloodshed; and I will rain down a torrential downpour and hailstones and fire and sulfur on him and on his troops and on the many peoples with him. 23 And I will certainly magnify myself and sanctify myself and make myself known before the eyes of many nations; and they will have to know that I am Jehovah.ʼ
w14-E 11/15 27 ¶16
“Now You Are Godʼs People”
16 After the destruction of Babylon the Great, there will be an all-out assault on Jehovahʼs people, and at that time we will need to be under the protection that Jehovah will provide for his servants. Since this attack will trigger the final part of the “great tribulation,” it is Jehovah himself who will set the stage and choose the moment for this showdown. (Matt. 24:21; Ezek. 38:2-4) At that time, Gog will attack “a people regathered from the nations,” Jehovahʼs people. (Ezek. 38:10-12) That attack will be the signal for the execution of Jehovahʼs judgments against Gog and his hordes. Jehovah will magnify his sovereignty and sanctify his name, for he says: “I will certainly . . . make myself known before the eyes of many nations; and they will have to know that I am Jehovah.”—Ezek. 38:18-23.
Saach fi Spirichwal Chrezhaz
(Ezekiel 36:20, 21) But when they came to those nations, people profaned my holy name by saying about them, ‘These are the people of Jehovah, but they had to leave his land.ʼ 21 So I will show concern for my holy name, which the house of Israel profaned among the nations where they have gone.”
w02-E 6/15 20 ¶12
Learn and Teach Christian Morality
12 The apostle highlighted a prime reason for learning and then applying the morality that you find in the Bible. The Jewsʼ misconduct reflected on Jehovah: “You, who take pride in law, do you by your transgressing of the Law dishonor God? For ‘the name of God is being blasphemed on account of you people among the nations.ʼ” (Romans 2:23, 24) It is equally true now that if we ignore Christian morality, we dishonor its Source. Conversely, if we hold firmly to Godʼs standards, it reflects well on him, honoring him. (Isaiah 52:5; Ezekiel 36:20) Your being aware of this can strengthen your resolve if you face temptations or situations where ignoring Christian morality might seem the easiest or most convenient way to act. Moreover, Paulʼs words teach us something else. Beyond being personally aware that your conduct reflects on God, as you teach others, help them to see that how they apply the moral standards that they are learning will reflect on Jehovah. It is not simply that Christian morality promotes contentment and protects oneʼs health. It also reflects on the One who provided and encourages that morality.—Psalm 74:10; James 3:17.
(Ezekiel 36:33-36) “This is what the Sovereign Lord Jehovah says: ‘In the day that I cleanse you from all your guilt, I will cause the cities to be inhabited and the ruins to be rebuilt. 34 The desolate land that was lying desolate for everyone passing by to see will be cultivated. 35 And people will say: “The desolate land has become like the garden of Eʹden, and the cities that were in ruins and desolate and torn down are now fortified and inhabited.” 36 And the nations that are left remaining around you will have to know that I myself, Jehovah, have built what was torn down, and I have planted what was desolate. I myself, Jehovah, have spoken, and I have done it.ʼ
w88-E 9/15 24 ¶11
“They Will Have to Know That I Am Jehovah”
11 After a remnant returned to Judah, that desolated land was transformed into a fruitful “garden of Eden.” (Read Ezekiel 36:33-36.) Similarly, since 1919 Jehovah has transformed the once desolate estate of the anointed remnant into a fruitful spiritual paradise, now shared with the “great crowd.” Since this spiritual paradise has been populated with holy people, let each dedicated Christian work to keep it clean.—Ezekiel 36:37, 38.
Baibl Reedin
(Ezekiel 35:1-15) Di werd a Jehoava mi kohn tu mi agen, di seh: 2 “Son a man, ton yu fays tu di mongtin reejan a Seeyir, ahn prafesai gens it. 3 Tel ahn seh, ‘Dis da weh di Sovrin Laad Jehoava seh: “Ai deh ya gens yu, Oa mongtin reejan a Seeyir, an Ai wahn schrech owt mi han gens yu ahn mek yu laik wahn emti dezert. 4 Ai wahn dischrai yu siti dehn, ahn yu wahn en op di bee wahn emti dezert; ahn yu wahn hafu noa dat Ai da Jehoava. 5 Bikaaz yu mi neva stap shoa haychrid, ahn yu han oava di Izrelait dehn wen da-mi taim fi dehn geh dischrai, wen da-mi taim fi dehn geh ponish.”ʼ 6 “‘Soh den az lang az Ai di liv,ʼ di Sovrin Laad Jehoava seh, ‘Ai wahn pripyaa yu fi blod, ahn blod wahn kom aata yu. Sins da blod yu mi hayt, blod wahn kom aata yu. 7 Ah wahn mek di mongtin reejan a Seeyir intu wahn emti dezert, an Ah wahn kil enibadi weh di goh chroo it er weh di kohn bak chroo it. 8 Ah wahn ful op di mongtin dehn wid di ded badi dehn; ahn dehn wan weh geh kil wid di soad wahn jrap pan yu hil dehn, eena yu vali dehn ahn eena aala yu krik dehn. 9 Ah wahn mek shoar yu stay emti fareva, ahn nobadi wahn liv eena yu siti dehn; ahn yu wahn hafu noa dat Ai da Jehoava.ʼ 10 “Bikaa yu mi seh, ‘Dehnya too nayshan ahn dehnya too lan wahn bee mainz, ahn wi wahn tek kanchroal a too a dehn,ʼ eevn doa Jehoava ihself mi dehdeh, 11 Jehoava seh ‘az lang az Ai di liv, di sayhn way how yu mi beks op ahn jelos wid dehn, da rait soh Ai wahn deel wid yu; an Ai wahn mek dehn noa da hoo mee wen Ah joj yu. 12 Den yu wahn hafu noa dat mee, Jehoava, don hyaa aala di bad tingz weh yu mi seh gens di mongtin a Izrel wen yu mi seh, “Dehn jos dehdeh emti ahn now wi ga dehn az food fi eet.” 13 Ahn yu mi taak prowd gens mi, ahn yu mi seh wahn lata ting gens mi. Ah mi hyaa evriting.ʼ 14 “Dis da weh di Sovrin Laad Jehoava seh: ‘Di hoal ert wahn hapi wen Ah ton yu intu wahn emti dezert. 15 Jos laik how yu mi hapi bikaaz a weh yu mi get fahn di hows a Izrel wen ih mi geh dischrai, dat da how Ai wahn deel wid yu. Yu wahn ton fi bee wahn emti plays, Oa mongtin reejan a Seeyir, yes, aala Eedom; ahn dehn wahn hafu noa dat Ai da Jehoava.ʼ”
AAGAS 28–SEPTEMBA 3
CHREZHAZ FAHN DI WERD A GAAD | EZEKIEL 39-41
“Weh Yu Ku Laan Fahn di Templ Eena Izeekyel Vizhan?”
(Ezekiel 40:2) By means of visions from God, he brought me to the land of Israel and set me down on a very high mountain, on which there was a structure like a city to the south.
w99-E 3/1 11 ¶16
“Set Your Heart Upon” Godʼs Temple!
16 For an answer, let us go back to the vision itself. Ezekiel wrote: “In the visions of God he brought me to the land of Israel and gradually set me down upon a very high mountain, on which there was something like the structure of a city to the south.” (Ezekiel 40:2) The setting for this vision, the “very high mountain,” reminds us of Micah 4:1: “It must occur in the final part of the days that the mountain of the house of Jehovah will become firmly established above the top of the mountains, and it will certainly be lifted up above the hills; and to it peoples must stream.” When does this prophecy come into fulfillment? Micah 4:5 shows that this commences while the nations still worship false gods. In fact, it has been in our own time, “the final part of the days,” that pure worship has been lifted up, restored to its proper place in the lives of Godʼs servants.
(Ezekiel 40:3) When he brought me there, I saw a man whose appearance was like that of copper. He had a flax cord and a measuring reed in his hand, and he was standing in the gateway.
(Ezekiel 40:5) I saw a wall surrounding the outside of the temple. In the manʼs hand was a measuring reed six cubits long (to each cubit, a handbreadth was added). He began to measure the wall, and its thickness was one reed and its height was one reed.
w07-E 8/1 10 ¶2
Highlights From the Book of Ezekiel—II
40:3–43:17—What is significant about the measuring of the temple? The measuring of the temple is a sign that Jehovahʼs purpose concerning pure worship is sure to be fulfilled.
(Ezekiel 40:10) There were three guard chambers on each side of the east gate. The three were the same size, and the side pillars on either side were the same size.
(Ezekiel 40:14) Then he measured the side pillars, which were 60 cubits tall, as well as the side pillars in the gates all around the courtyard.
(Ezekiel 40:16) There were windows with narrowing frames for the guard chambers and for their side pillars inside the gate on each side. The interior of the porches also had windows on each side, and there were palm-tree figures on the side pillars.
w07-E 8/1 11 ¶4
Highlights From the Book of Ezekiel—II
40:14, 16, 22, 26. The wall carvings of palm trees in the entryways of the temple show that only those who are morally upright are allowed to enter. (Psalm 92:12) This teaches us that our worship is acceptable to Jehovah only if we are upright.
Saach fi Spirichwal Chrezhaz
(Ezekiel 39:7) I will make my holy name known among my people Israel, and I will not allow my holy name to be profaned any longer; and the nations will have to know that I am Jehovah, the Holy One in Israel.ʼ
w12-E 9/1 21 ¶2
“The Nations Will Have to Know That I Am Jehovah”
“I shall no more let my holy name be profaned,” Jehovah says. When humans blame him for injustice, they are profaning his name. How so? In the Bible, “name” often denotes reputation. One reference work says that Godʼs name refers to “what is known of him—his revelation of himself; it also represents his fame, and then his honour.” Jehovahʼs name embraces his reputation. What is known of Jehovah when it comes to injustice? He hates it! He also has compassion for its victims. (Exodus 22:22-24) When humans claim that God is responsible for the very things he abhors, they are sullying his reputation. They are thus “treating [his] name with disrespect.”—Psalm 74:10.
(Ezekiel 39:9) The inhabitants of the cities of Israel will go out and make fires with the weapons—the bucklers and shields, the bows and arrows, the war clubs and lances. And they will use them to light fires for seven years.
w89-E 8/15 14 ¶20
Opening Up the Way Back to Paradise
20 But what of all the war equipment that the nations will leave behind? In view of the symbolic indication of the length of time it will take to dispose of the combustible parts of them, the quantity will be enormous. (Ezekiel 39:8-10) Armageddon survivors may be able to adapt the materials of any remaining war relics of the nations to useful purposes.—Isaiah 2:2-4.
Baibl Reedin
(Ezekiel 40:32-47) Wen hihn mi bring mi eena di ina koatyaad fahn di ees, hihn mi mezha di gayt, ahn da mi di sayhn saiz laik di ada wan dehn. 33 Di gyaad room dehn, ih said pila dehn, ahn di varanda dehn da-mi di sayhn saiz laik di ada wan dehn, ahn dehn mi ga windo pahn eech said a it ahn di varanda. Da mi 50 kyoobit lang ahn 25 kyoobit waid. 34 Di varanda mi fays di owta koatyaad, ahn dehn mi ga sohn paam-chree weh mi kaav owt pahn di said pila dehn, ahn ayt step mi goh op tu it. 35 Den ih mi bring mi da di naat gayt ahn mezha it; da mi di sayhn saiz laik di ada wan dehn. 36 Di gyaad room dehn, ih said pila dehn, ahn di varanda dehn da-mi di sayhn saiz laik di ada wan dehn. Ih mi ga sohn windo pan eech a ih said dehn. Ih mi 50 kyoobit lang ahn 25 kyoobit waid. 37 Ih said pila dehn mi-di fays di owta koatyaad, ahn dehn mi ga sohn paam-chree weh mi deh pan di said pila dehn, ahn ayt step mi goh op tu it. 38 Wahn dainin room wid wahn oapnin mi deh kloas tu di said pila fi di gayt dehn, wichpaat dehn mi wash di aafrin dehn weh dehn mi bon pan di alta. 39 Dehn mi ga too taybl pahn eech said a di varanda a di gayt weh dehn mi kil di aafrin weh dehn bon pan di alta, di sin aafrin dehn, ahn di gilt aafrin dehn. 40 Pan di way tu di naat gayt, dehn mi ga too taybl owtsaid wichpaat yu goh een. Dehn mi ga too taybl pan di ada said a di varanda bai di gayt tu. 41 Dehn mi ga foa taybl pan eech said a di gayt—da mi ayt taybl aal tugeda—pahn tap a weh dehn mi kil di sakrifais dehn. 42 Di foa taybl fi di aafrin weh dehn bon op mi mek owta stoan weh kaav owt. Eech a dehn mi wan an a haaf kyoobit lang, wan an a haaf kyoobit waid, ahn wan kyoobit hai. Di ting dehn weh dehn doz yooz fi kil di aafrin weh wahn bon op ahn di sakrifais dehn mi deh pan tap a it. 43 Sohn shelf weh da-mi di saiz a di wit a wahn han, mi deh rong ahn rong di eensaid waal dehn; ahn dehn wuda put di flesh fahn di gif aafrin pan di taybl dehn. 44 Di dainin room fi dehn wan weh sing mi deh owtsaida di ina gayt; dehn mi deh eena di ina koatyaad kloas tu di naat gayt di fays sowt. Wahn nada dainin room mi deh kloas tu di ees gayt, di fays naat. 45 Hihn mi tel mi: “Dis dainin room weh di fays sowt da fi di prees dehn weh serv da di templ. 46 Di dainin room weh di fays naat da fi di prees dehn weh serv da di alta. Dehn da di son a Zaydok, dehn da fahn di Leevait dehn weh rispansabl fi goh tu Jehoava ahn fi serv ahn.” 47 Den ih mi mezha di ina koatyaad. Ih mi 100 kyoobit lang ahn 100 kyoobit waid, da mi wahn skwyaa. Di alta mi deh fronta di templ.