Jivit ani Porgottnni Mittingeche Pustike Pasot Modot
DEZEMBR 7-13
DEVACHEA UTRANTLE THEVE | LEVI-XASTR 10-11
“Famili Poros Chodd Jehovacho Mog Korat”
it-1 1174
Illegitimate
Illegitimate Fire and Incense. At Leviticus 10:1 the Hebrew word zar (feminine, za·rahʹ; literally, strange) is used with regard to “illegitimate fire, which [God] had not prescribed for them” but which Aaron’s sons Nadab and Abihu presented before Jehovah and for which he executed them by fire. (Le 10:2; Nu 3:4; 26:61) Subsequently, Jehovah said to Aaron: “Do not drink wine or intoxicating liquor, you and your sons with you, when you come into the tent of meeting, that you may not die. It is a statute to time indefinite for your generations, both in order to make a distinction between the holy thing and the profane and between the unclean thing and the clean, and in order to teach the sons of Israel all the regulations that Jehovah has spoken to them by means of Moses.” (Le 10:8-11) This seems to indicate that Nadab and Abihu were in a state of intoxication, which condition emboldened them to offer fire not prescribed. Such fire was likely illegal as to its time, place, or manner of offering, or it could have been incense other than of the composition described at Exodus 30:34, 35. Their inebriated condition did not excuse their sin.
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God’s Rest—Have You Entered Into It?
16 Moses’ brother, Aaron, faced a difficult situation with regard to two of his sons. Think of how he must have felt when his sons Nadab and Abihu offered illegitimate fire to Jehovah and He struck them dead. Of course, that ended any association those men could have had with their parents. But there is more. Jehovah instructed Aaron and his faithful sons: “Do not let your heads go ungroomed, and you must not tear your garments [in mourning], that you may not die and that [Jehovah] may not become indignant against all the assembly.” (Lev. 10:1-6) The message is clear. Our love for Jehovah must be stronger than our love for unfaithful family members.
Bible-ant Motiam Sodhum-ia
(Levi-Xastr 10:8-11) Sorvesporan Aaronak mhollem,: 9 “Soro vo lagrem pielea uprant, tunvem ani tujea putamnim mhojea Zomatichea Tombunt bhitor sorchem nhoi; na tor, tumi mortoleat. Ho kaido tuje akʼkhe sonstin samballunk zai. 10 Povitr ani Opovitr; xudʼdh ani oxudʼdh hea donui vostum modem tumi ontor korunk zanno zaunk zai. 11 Ani je soglle kaide ani hukumʼ hanvem Moizesa udexim tumkam dileat te tumi porjek xikounk zai.”
w14 11/15 17 ¶18
Ami Amchea Sogllea Chalint Povitr Asonk Zai
18 Aaronache put Nadab ani Abihu, hankam moronn favo zalem karonn, tannim Jehovachea kaidea add vochon dhump bhettoilo. Oxem kortana te soreachea noxent asle zait. (Lev. 10:1, 2) Hachea uprant, Jehovan Aaronak kitem sanglem tacher dhean diat. (Levi-Xastr 10:8-11 vachat.) Hacho orth kristanvamnim sobheant voiche poilim soro pieonk favona? Hea vixim chitat: Aiz ami Moizesachea kaidea khala nant. (Rom. 10:4) Thoddea desant, amchi bhav-bhoinnam mittingek voiche poilim jevonn jovtana moriadin soro pietat. Paskachea porbe vellar char kop dakacho soro uzar kelʼlo. Somiachea nimannea jevonna vellar Jezun aplea apostlank dakacho soro pieunk dilo ani to tannem aplea rogtak sor kelo. (Mt. 26:27) Bebdim zavop ani chodd soro pievop hem chukichem mhunn Bible sangta. (1 Kor. 6:10; 1 Tim. 3:8) Zaitim Kristanv bhav-bhoinnam aplea ontoskoronnak lagon, Jehovachi bhokti korche poilim soreak hat pasun lainant. Punn dor eka desant poristhiti veglli asa. Tor Kristanvamnim “Povitr ani Opovitr; xudʼdh ani oxudʼdh hea donui vostum modem” ontor korunk zannam zavop khub mhotvachem jea udexim tim sodanch povitr ravon Jehovak khuxal kortolim.
(Levi-Xastr 11:8) Hea zonavorank afddum nakat, vo tanchea moddeank legun hat launcho nhoi.
it-1 111 ¶5
Zonvaram
Moizesachea kaidea pormonnem Israelitkaramnim thoddim zonvaram khaunk zainaslim. ‘Hem sogllem tumkam oxudʼdh zaun asam’ mhunn Jehovan Israelitkarank sanglolem. (Lev. 11:8) Punn Jezuchea bolidana udexim somurt rodʼd zali ani tantuntle sogle kaide atam lagu zainant. Buddtte uprant, Jehovan Noah-k sanglolea pormonnem aiz Jezuchea bolidanak lagon Kristanvamnim pasun khoinchea-i zonvarachem mas khaunk zata.—Kol. 2:13-17; Ut. 9:3, 4.
DEZEMBR 14-20
DEVACHEA UTRANTLE THEVE | LEVI-XASTR 12-13
“Kodd Piddechea Kaidea Thaun Xikat”
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Outdated or Ahead of Its Time?
• Isolating sick people.
The Mosaic Law prescribed keeping people with leprosy separate from others. Not until the plagues of the Middle Ages did medical doctors learn to apply this principle, which is still deemed effective.—Leviticus, chapters 13 and 14.
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Did You Know?
The ancient Jews had a fear of the form of leprosy common in Bible times. That dreaded disease could attack the sufferer’s nerve endings and lead to permanent damage and disfigurement. There was no known cure for leprosy. Rather, those afflicted by it were quarantined and were obliged to warn others of their condition.—Leviticus 13:45, 46.
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Leprosy
In garments and houses. Leprosy could also affect woolen or linen garments, or an article of skin. The plague might disappear with washing, and there were arrangements for quarantining the article. But where this yellowish-green or reddish plague persisted, malignant leprosy was present and the article was to be burned. (Le 13:47-59) If yellowish-green or reddish depressions appeared in the wall of a house, the priest imposed a quarantine. It might be necessary to tear out affected stones and have the house scraped off inside, the stones and scraped-off mortar being disposed of in an unclean place outside the city. If the plague returned, the house was declared unclean and was pulled down, and the materials were disposed of in an unclean place. But for the house pronounced clean there was an arrangement for purification. (Le 14:33-57) It has been suggested that the leprosy affecting garments or houses was a type of mildew or mold; however, about this there is uncertainty.
Bible-ant Motiam Sodhum-ia
(Levi-Xastr 12:2) “Gorbhest ostori prosut zaun, ek bhurgo zolmolea uprant, ti sat dis porian oxudʼdh, zoxi ti mhoineachea rogt-somoiar oxudʼdh.
(Levi-Xastr 12:5) Tika cheddum zolmolea uprant, ostori chovda dis porian oxudʼdh, zoxi ti rogt-somoiar oxudʼdh. Magir ti aninkui sansotth (th obheas 66) dis, sarki xudʼdh zai porian, oxudʼdh urtoli.
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Levi-Xastr Pustokantle Mukhel Mudʼde
12:2, 5—Bhurgeak zolm dilʼlean eka ostorek oxudʼdh mhunn kiteak lekhtalem? Monxak rochtana Devan tankam lingi sande diun, poripurnn bhurgeank zolmank haddunk tank dilʼli. Punn, patkak lagon munxakull aplea sonstik oporipurnntai ani patki jivit dita. Eka ostorek bhurgem zolmota tednam, mhoineachea rogt-somoiar zata tednam ani dadleachea angantlem bim veta tednam thoddea vellak lagon ek munis oxudʼdh zata. (Levi-xastr 15:16-24; Stotr 51:5; Romkarank 5:12) Xudʼdh zaunchea kaideak lagon Israelitkar hem somzonk xokle ki munxank tanchea patka thaun soddounk ek bolidanachi goroz asa, jea udexim tankam porot ek poripurnn jivit mellttolem. He toren “krist ie-sor” somurt tanchi rakhonn kortali.”—Galasiekarank 3:24.
(Levi-Xastr 12:3) Atthvea disa, bhurgeachi sunot korchi.
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Vella Poilem vo Vella Uprant?
• Sunoticho Vell.
Bhurgo zolmolea uprant atthvea disak tachi sunot korunk zai mhunn Devan kaido dilʼlo. (Levi-Xastr 12:3) Eka zolmololea bhurgeachem rogot thambpachi tank sumar ek sumana uprant kam korta. Hachea poilim sunot keli zalear burgeak dhoko zaunk xoktalo. Tor ek sumana uprant sunot korcho kaido pallʼllolean tea kallar lokank khub faido zalo astolo, jednam amchea disamnim asat te adhunik voizuki upchar nasle.
DEZEMBR 21-27
DEVACHEA UTRANTLE THEVE | LEVI-XASTR 14-15
“Jehovak Aple Sevok Nitoll Aslole Zai”
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Bathing
Ceremonial bathing on the part of the Israelites in general was required for various reasons. Anyone who recovered from leprosy, anyone who contacted things touched by those with “a running discharge,” a man who had an emission of semen, a woman after menstruation or hemorrhaging, or anyone having sexual intercourse was “unclean” and had to bathe. (Le 14:8, 9; 15:4-27) One in a tent with, or touching, a human corpse was “unclean” and had to be purified with cleansing water. If anyone refused to comply with this regulation, he “must be cut off from the midst of the congregation, because it is Jehovah’s sanctuary that he has defiled.” (Nu 19:20) Appropriately, then, washing is used figuratively to denote a clean standing before Jehovah. (Ps 26:6; 73:13; Isa 1:16; Eze 16:9) Bathing with Jehovah’s word of truth, symbolized by water, has power to cleanse.—Eph 5:26.
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Menstruation
The woman was also viewed as unclean for the duration of an irregular running discharge of blood or “a flow longer than her menstrual impurity,” at which time she made the articles on which she lay or sat as well as persons touching these items unclean. After the abnormal discharge ceased, she was to count seven days, and she then became clean. On the eighth day the woman brought two turtledoves or two young pigeons to the priest, who made atonement for her, presenting one of these creatures to Jehovah as a sin offering and the other as a burnt offering.—Le 15:19-30; see CLEAN, CLEANNESS.
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Holy Place
2. The tent of meeting and, later, the temple. The entire arrangement, including the courtyard of the tabernacle and the temple courts, was a holy place. (Ex 38:24; 2Ch 29:5; Ac 21:28) The primary items located in the courtyard were the altar of sacrifice and the copper basin. These were holy objects. Only those persons ceremonially clean could enter into the tabernacle courtyard at any time; likewise, no one could go into the temple courts in an unclean state. For example, a woman in the unclean state could not touch any holy thing or come into the holy place. (Le 12:2-4) Evidently even a state of continued uncleanness on the part of the Israelites was considered to be a defiling of the tabernacle. (Le 15:31) Those presenting offerings for cleansing from leprosy brought their sacrifice only as far as the gate of the courtyard. (Le 14:11) No unclean person could partake of a communion sacrifice at the tabernacle or the temple, on pain of death.—Le 7:20, 21.
Bible-ant Motiam Sodhum-ia
(Levi-Xastr 14:14) Iadnik menddreachem ilem rogot ghetolo ani tem, jea monʼxachi xudhʼdhi korta, tachea uzvea kanpotteak, uzvea akhonddeak, ani uzvea paianchea mottea bottak laitolo.
(Levi-Xastr 14:17) Ani hatant asa tea tela borabor menddreachem ilem rogot, jea monʼxachi xudhʼdhi korta, tachea uzvea kanpotteak, uzvea akhonddeak, ani uzvea paianchea mottea bottak laitolo.
(Levi-Xastr 14:25) Ho menddreak martolo, ani tachem ilem rogot tea monʼxachea uzvea kanpotteak, uzvea hatachea akhonddeak ani uzvea paianchea mottea bottak laitolo.
(Levi-Xastr 14:28) Ani rogot lailolem tech porim, tea monʼxachea kanpotteak, uzvea hatachea akhonddeak, ani uzvea paianchea mottea bottak tel laitolo.
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Kan
Aaronak Iadnik mhunn nemlo tednam, Jehovan Moizesak eka menddreachem ilʼlem rogot Aaronachea uzvea kanpotteak, uzvea akhonddeak, ani uzvea paianchea mottea bottak lai mhunn sanglem. Oxem kelʼlean iadnik Jehovachem utor aikotole, aplea hatamnim tachi seva kortole ani aple paim vaprun to dita tea margdorxona pormonnem choltole mhunn dusreank kollon ietalem. (Lev. 8:22-24) Toxench, ek koddkar boro zata tednam kaidea pormonnem iadnik farikponnachea bhettichem ilʼlem rogot ani tel tachea uzvea kanpotteak laitalo. (Lev. 14:14, 17, 25, 28) Tech bhaxen, ek chakor aplea dhoniachi jivitbhor chakri korunk sodhta zalear oxench kitem kortalo. To aplea dhoniachea ghorachea dara-xim vo darachea khambea-xim, aplea dhonia koddlean aplo kan eka topnnan topun ghetalo. Chakrachea kanacher kelʼlo ho motto burak dakhoun ditalo ki ho chakor sodanch vhodda khuxen aplea dhoniachi adnea aikotolo.—Sutt. 21:5, 6.
(Levi-Xastr 14:43-45) “Nove fator ani novo chuno ghalea-i uprant ho bhato porot iet zalear, 44 iadnik thoim porot vetolo ani topastolo. Bhato choron veta zalear, tem ghor oxudʼdh mhonn pachartolo. 45 Tem ghor moddun uddounk zai, tachem moder, fator ani chuno, sogllem xara-bhair vhorun oxudʼdh zagear uddounchem.
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Bhato—Ixtt kai Dusman!
BIBLE KALLAR BHATO?
Bible-ant ghorant bhato ieta tea vixim boroilam. (Levi-Xastr 14:34-48) Haka “posorta toslo bhato” oxem-i mhunnttla. Konnachea-i ghorant bhato ailo zalear tannem Devan dilʼlea kaidea pormonnem jea zagear ho bhato asa thoinche fator ani vonntincho chuno foddun kaddun ho kochro xarache xime-bhair eka “oxudʼdh zagear” uddounk zai aslo. Nove fator ani novo chuno ghatlea uprant ho bhato porot iet zalear, tem akʼkhe ghor oxudʼdh zatalem. Tor tem moddunk zai aslem ani tacho soglo kochro xara bhair uddounk zai aslo. Ho kaido Jehova Dev lokancho kitlo mog korta ani taka tanchi kitli kallji asa tem dakhoun dita.
DEZEMBR 28–JANER 3
DEVACHEA UTRANTLE THEVE | LEVI-XASTR 16-17
“Farikponnachea Disa Thaun Ami Kitem Xikonk Xoktat?”
Lessons We Can Learn From the Book of Leviticus
4 Read Leviticus 16:12, 13. Visualize the scene on Atonement Day: The high priest enters the tabernacle. This is the first of three times he must enter the Most Holy on that day. In one hand, he holds a container filled with perfumed incense, and in the other, he balances a golden fire holder full of burning coals. He pauses before the curtain that covers the entrance to the Most Holy. With deep respect, he enters the Most Holy and stands before the ark of the covenant. In a symbolic sense, he is in the very presence of Jehovah God! Now the priest carefully pours the holy incense onto the fiery coals, and the room fills with a sweet-smelling aroma. Later he will reenter the Most Holy with the blood of the sin offerings. Notice that he burns the incense before he presents the blood of the sin offerings.
Lessons We Can Learn From the Book of Leviticus
5 What can we learn from the use of incense on Atonement Day? The Bible indicates that the acceptable prayers of Jehovah’s faithful worshippers are like incense. (Ps. 141:2; Rev. 5:8) Recall that it was with great respect that the high priest brought the incense into the presence of Jehovah. Similarly, when we approach Jehovah in prayer, we do so with deep respect. We are in awe of him. We deeply appreciate that the Creator of the universe allows us to approach him and draw close to him, as a child to a father. (Jas. 4:8) He accepts us as his friends! (Ps. 25:14) We appreciate this privilege so much that we would never want to disappoint him.
Lessons We Can Learn From the Book of Leviticus
6 Remember that the high priest had to burn the incense before he could offer up the sacrifices. In that way, he made sure that he would have God’s approval when offering up the sacrifices. What can we learn from that? While on earth, Jesus had to do something important—something more important than providing salvation for mankind—before he could offer up his life in sacrifice. What was that? By living a life of integrity and loyalty, Jesus had to prepare the way for Jehovah to accept his sacrifice. In that way, Jesus would prove that doing things Jehovah’s way is the right way to live. Jesus would vindicate—or prove right and just—his Father’s sovereignty, or way of ruling.
Bible-ant Motiam Sodhum-ia
(Levi-Xastr 16:10) “Azazelak” poddta to bokddo, jivoch, porjechim patkam kaddun uddounche khatir poilo Sorvesporak bhettoun, magir Azazelak, oronneantlean taka soddun ditolo.
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Azazel
Somurtichea kaidea pormonnem Azazelachea bokddeak kitem kortale tacher dhean diat. Dor vorsa farikponnachea disa Mha-iadnik ‘aple donui hat hea jivea bokddeachea tokler dovortalo, ani porjechim soglim patkam kobul kortalo. Oxem korun to porjechim sogli patkam bokddeachea tokler thapun uddoitalo. Magir, tea bokddeak oronneant pois vhoron soddttale. Hea ritin ho bokddo porjechim soglim patkam gheun pois voitalo.’ (Lev. 16:7-10,21,22) Azazelacho bokddo Israelitkaranchi patkam gheun voitalo toso Izaiasan bhasaunni kelʼli ki Mesias “somest monxachea patkancho bhar” “koxtt-dogd” ani “dukh” gheun voitolo. Hea toren to amkam sasnachea jivitachi vatt ukti kortolo.—Iz. 53:4-6,12
(Levi-Xastr 17:10, 11) “Israel porjentlo konnui, vo hanche modem jietolo porko monis rogta-soit mas khata taka Sorvespor aple porjentlo koso lekhchona. 11 Sorv jiv rogtant asa, heach pasot, sogllem rogot porjechim patkam pois korcheak, vedir vharounk Sorvesporan hukumʼ dila. Rogtant asa to jiv sogllim patkam pois korta.
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Ami Povitr Kiteak Asunk Zai
10 Levi-Xastr 17:10 vachat. Jehovan Israelitkarank “rogta-soit mas” khaum naka mhunn adnea dilʼli. Kristanvankui hi adnea lagum zata. Tannim munxachem vo zonvarache rogot gheunk zaina ani khaunk-ui zaina. (D.I. 15:28, 29) Amkam oslem koslench kam korunk naka jea vorvi Jehova Devak dukh bhogtolem ani to amkam sobhentlean bhair kaddttolo. Ami Jehovacho mog korta ani tachi adnea amkam pallunk zai. Amcho jiv dhokeant aslear pasun ami Jehovak vollkhona ani tacheo adnea manun ghena toslea lokanchea dobhava khala ieunchim nant. Ami rogot gheina dekhun lok amchi fokanna kortole mhunn ami zannant, tori astana ami Jehovachi adnea mantolim ani amchea tharavant ghott ravtolim.—Judas 17, 18.