Oraanga Kerititiano e te Angaanga Orometua—Au Manako ke Mai
TIANUARE 4-10
AU MEA UMERE I ROTO I TE PIPIRIA | LEVITIKU 18-19
“Akono i te Tu Mā”
Ka Kitea te Paruruanga Mei te Ereere a Satani
I te akakite anga i te au peu viivii a te au iti tangata ke, akakite a Iehova ki te au Iseraela: “Auraka kotou e rave i te au peu o te enua nei o Kanaana, taku e arataki ia kotou nei; . . . Kua viivii oki te enua: ka tutaki ei au i tana ara ki runga iaia uaorai.” Ki te Atua tapu o Iseraela, viivii tikai te oraanga o te iti tangata Kanaana e kua akataero i te enua ki te au tu viivii e te tau kore.—Levi. 18:3, 25.
Arataki a Iehova i Tona Iti Tangata
13 Kua aratakiia te au arataki o te au enua ke e te pakari kotingaia o te tangata. Ei akaraanga, kua rave te au arataki o Kanaana e to ratou iti tangata i te au peu viivii, kapiti mai te pirianga ainga ki te kopu tangata e te manu, te sodoma, te akaatinga i te tamariki, e te akamori itoro. (Levitiku 18:6, 21-25) Pera katoa, kare te au arataki o Babulonia e Aiphiti e aiteite ana te au ture no te turanga mā ki ta te iti tangata o te Atua. (Numero 19:13) Inara, kua kite te iti tangata o te Atua akapeea to ratou au arataki tiratiratu te akamaroiroi anga ia ratou kia mā ta ratou akamorianga, kia mā i te pae kopapa, e kia kopae i te ainga viivii. Te taka meitaki ua ra, ko Iehova tei arataki ia ratou.
Ka Akakore te Atua i te Kino
Akapeea ra te aronga kare e inangaro i te taui i to ratou tu, e ka rave ua atu rai i te kino? Akamanako ana i teia taputou taka meitaki: “Na te aronga tiratiratu oki e noo i te enua, e te aronga apa kore te ka akatinamouia ki reira; Ka tipu keia ra te aronga kino i te enua nei, e te aronga rave ara ra, ka kiriti tumuia ïa.” (Maseli 2:21, 22) Kare roa te aronga kino e akakeu akaou i te tangata. Raro ake i taua turanga ponuiaau ra, aere ua rai, ka akarangatiraia te au tangata akarongo mei te kino.—Roma 6:17, 18; 8:21.
Kimi i te Mārama o te Tuatua Mou
“Te Maata Rava nei Toku Inangaro i Taau ra Ture!”
11 Te rua o te tuanga o te Ture a Mose tei akaata i to te Atua manakoanga i te tu oraanga o tona au tangata koia oki ko te tikaanga kia koi aere. Kua akaue a Iehova e me kokoti tetai tangata pama Iseraela i te au ua o tana one kai, kia akatikaia te aronga ngere ra i te koi aere i ta te aronga kokoti i akaruke mai ki muri. Kare te au tangata pama e akatikaia i te kokoti takiri i te paepae o ta ratou au one kai, e kare katoa ratou e akatikaia i te akaputu i te toenga o te au vine me kore te au orive. Te au putunga titona akaruke uaia i roto i te au one kai kare e akatikaia kia tiki akaouia. E akanoonooanga takinga meitaki tikai teia no te aronga putaua, te au tuitarere, te au matiroeroe, e te au takaua. E tika e, no te koianga ka anoanoia kia angaanga pakari ratou, inara na roto i te reira, ka rauka ia ratou i te kopae i te patipati atu.—Levitiku 19:9, 10; Deuteronomi 24:19-22; Salamo 37:25.
TIANUARE 11-17
AU MEA UMERE I ROTO I TE PIPIRIA | LEVITIKU 20-21
“Akatakake a Iehova i Tona Iti Tangata”
Parataito—Noou?
12 Noatu rai, te vai ra tetai apinga auraka e ngaropoina ia tatou. Kua akakite te Atua ki te ngati Iseraela: “E akono oki kotou i te au akauenga ravarai taku e akaue atu kia kotou na i teianei rā, kia maroiroi kotou, e kia tae kotou, e kia rauka te enua, ta kotou e aere e rave nei ei nooanga.” (Deuteronomi 11:8) Ia Levitiku 20:22, 24, kua taikuia mai taua enua rai: “E akono kotou i taku au akonoanga ravarai ra, e taku katoa ra au tuatua-tau, e rave ïa kotou: kia kore te enua, taku e arataki ia kotou kia noo nei, e akaruaki ia kotou ki vao. Teia ra taku tuatua kia kotou, Ka noo ïa kotou i to ratou enua, e e oronga ïa au i te reira no kotou ei nooanga, e enua taʼe a vai ua te u, e te meli.” Ae, tei runga te raukaanga mai o te Enua Taputouia i tetai pirianga meitaki tikai ma te Atua ko Iehova. No te mea oki e kare i rauka i te ngati Iseraela i te akarongo kiaia i akatika ai te Atua i to Babulonia kia akavi ia ratou e kia akaatea ia ratou mei to ratou ngai nooanga.
it-1 1199
Inheritance
Any property passing at the owner’s death to the heir or to those entitled to succeed; anything received from progenitors or predecessors as if by succession. The principal Hebrew verb used is na·chalʹ (noun, na·chalahʹ). It involves getting or giving an inheritance or hereditary possession, usually as a result of succession. (Nu 26:55; Eze 46:18) The verb ya·rashʹ is used at times in the sense “succeed as heir,” but more often, “take possession” apart from succession. (Ge 15:3; Le 20:24) It also has the meaning “dispossess; drive away,” involving military action. (De 2:12; 31:3) The Greek words having to do with inheritance are related to kleʹros, which originally meant “lot” but came to mean “share” and finally “inheritance.”—Mt 27:35; Ac 1:17; 26:18.
it-1 317 ¶2
Birds
Following the global Flood, Noah offered up “clean flying creatures” along with animals as a sacrifice. (Ge 8:18-20) Birds were thereafter made allowable by God for inclusion in man’s diet, as long as the blood was not eaten. (Ge 9:1-4; compare Le 7:26; 17:13.) The ‘cleanness’ of certain birds at that time therefore evidently relates to some divine indication of acceptableness for sacrifice; the Biblical record shows that, as regards their being used as food, none of the birds were designated as “unclean” until the introduction of the Mosaic Law. (Le 11:13-19, 46, 47; 20:25; De 14:11-20) The factors determining which birds were designated ceremonially “unclean” are not expressly stated in the Bible. Thus, while most of those so designated were birds of prey or scavengers, not all of them were. (See HOOPOE.) This prohibition was lifted following the establishment of the new covenant, as God made evident to Peter by a vision.—Ac 10:9-15.
Kimi i te Mārama o te Tuatua Mou
it-1 563
Cuttings
God’s Law specifically forbade the making of cuttings upon the flesh for the dead. (Le 19:28; 21:5; De 14:1) The reason for this was that Israel was a holy people to Jehovah, a special property. (De 14:2) As such, Israel was to remain free from all idolatrous practices. Then, too, such extreme displays of mourning accompanied by self-inflicted lacerations upon the flesh were most inappropriate for a people who were fully aware of the actual condition of the dead as well as the resurrection hope. (Da 12:13; Heb 11:19) Also, the prohibition against self-mutilation would have impressed upon the Israelites proper respect for God’s creation, the human body.
TIANUARE 18-24
AU MEA UMERE I ROTO I TE PIPIRIA | LEVITIKU 22-23
“Ta Tatou au Oroa Puapinga”
it-1 826-827
Festival of Unfermented Cakes
The first day of the Festival of Unfermented Cakes was a solemn assembly, also a sabbath. On the second day, Nisan 16, a sheaf of the firstfruits of the barley harvest, the first crop to ripen in Palestine, was brought to the priest. Prior to this festival no new grain, bread, or roasted grain from the new harvest could be eaten. The priest offered such firstfruits to Jehovah symbolically by waving a sheaf of the grain to and fro, while a sound ram in its first year was offered as a burnt offering along with a grain offering moistened with oil and a drink offering. (Le 23:6-14) There was no command to burn any of the grain or its flour on the altar, as was practiced later by the priests. Not only was there a public or national firstfruit offering but provision was also made for each family and every individual who had a possession in Israel to offer thanksgiving sacrifices during this festive occasion.—Ex 23:19; De 26:1, 2; see FIRSTFRUITS.
Significance. The eating of unfermented cakes at this time was in harmony with the instructions Moses received from Jehovah, as recorded at Exodus 12:14-20, which includes the strict injunction, at verse 19: “Seven days no sourdough is to be found in your houses.” In Deuteronomy 16:3 the unfermented cakes are called “the bread of affliction,” and they were a yearly reminder to the Jews of their hurried departure from the land of Egypt (when they did not have time to leaven their dough [Ex 12:34]). They thus recalled the state of affliction and bondage from which Israel had been delivered, even as Jehovah himself said, “that you may remember the day of your coming out of the land of Egypt all the days of your life.” The realization of their present freedom as a nation and their acknowledgment of Jehovah as their Deliverer set a fitting background for the first of the three great annual festivals of the Israelites.—De 16:16.
it-2 598 ¶2
Pentecost
The firstfruits of the wheat harvest were to be treated differently from the barley firstfruits. Two tenths of an ephah of fine wheat flour (4.4 L; 4 dry qt) along with leaven was to be baked into two loaves. They were to be “out of your dwelling places,” which meant that they were to be loaves like those made for the daily use of the household and not expressly for holy purposes. (Le 23:17) Burnt offerings and a sin offering went along with this, and as a communion offering two male lambs. The priest waved the loaves and the lambs before Jehovah by putting his hands underneath the loaves and the pieces of the lambs and waving them back and forth, signifying that they were presented before Jehovah. After the loaves and the lambs were offered, they became the priest’s for him to eat as a communion offering.—Le 23:18-20.
Te Aru Vaitata ra Ainei Koe i te Akaaerenga a Iehova?
11 Te akamaroiroi maira te akaaerenga a Iehova ia tatou kia aru i te akoanga a Paulo: “E akono marie rai tatou tetai ki tetai, ka akamaroiroi atu ei kia maata te aroa, e i te angaanga memeitaki ra: Auraka e akaruke i to tatou akaputuputu anga mei ta tetai aronga, ka akamaroiroi ra, e kia maata atu rai te maroiroi, no te mea te akara na kotou i taua rā ra i te vaitata anga mai.” (Ebe. 10:24, 25) Kua uipa putuputu to Iseraela i taito i te akamori ia Iehova e kia akoia mai e ïa. I to Nehemia tuatau, ko te Oroa Patia Anga Puakapa tetai akaputuputuanga rekareka tikai. (Exo. 23:15, 16; Nehe. 8:9-18) I teia tuatau, e uipa ana tatou i ko i te au uipaanga, au akaputuputuanga, e te au uruoaanga. E mea puapinga kia tae tatou ki teia au akaputuputuanga no te mea te tauturu maira te reira ia tatou kia piri vaitata kia Iehova e kia tavini iaia ma te mataora.—Tito 2:2.
Kimi i te Mārama o te Tuatua Mou
E Akono i Toou tu Tuatua-Tika!
3 Me taangaangaia kia tatou ei au tavini no te Atua, te aiteanga o te tu tuatua-tika, kia inangaro ma te ngakau katoa e te akamori mutu kore ia Iehova, e ko tona anoano te mea mua i roto i ta tatou au ikianga ravarai. Akamanako ana i tetai au akaaiteanga. Tetai aiteanga o te tuatua Pipiria no te “tuatua-tika” koia oki: ko te katoaanga, tei tau tikai, me kore tei meitaki tikai. Ei akaraanga, kua oronga te ngati Iseraela i tetai au manu ei atinga kia Iehova, e te karanga ra te Ture e ko te au manu e mea tau tikai te reira. (Levi. 22:21, 22) Kare te iti tangata o te Atua e akatikaia kia oronga i te manu kare e vaevae, e taringa, me kore e mata; e kare katoa e oronga i tetai manu kua makiia. E mea puapinga kia Iehova te au manu katoa, tau tikai, me kore tei meitaki tikai. (Mala. 1:6-9) Ka kite mai tatou eaa ra a Iehova i akono ei i te au manu tau tikai me kore te katoaanga. Me oko mai tatou i tetai apinga, mei te kai ua rakau, te puka, e te apinga apii, kare tatou e inangaro i te mea e puta tetai me kore kua ngaro tetai ngai. Ka inangaro tatou i te katoaanga o te reira, kia tau tikai, e kia meitaki tikai. Ka aite rai to Iehova manako ki to tatou me e inangaro to tatou iaia, e e tu tiratiratu to tatou. Kia tau tikai, kia meitaki tikai e te ki katoa te reira.
TIANUARE 25-31
AU MEA UMERE I ROTO I TE PIPIRIA | LEVITIKU 24-25
“Mataiti Iubile e te Akarangatira Anga a te Tuatau ki Mua”
it-1 871
Freedom
The God of Freedom. Jehovah is the God of freedom. He freed the nation of Israel from bondage in Egypt. He told them that as long as they obeyed his commandments they would have freedom from want. (De 15:4, 5) David spoke of “freedom from care” within the dwelling towers of Jerusalem. (Ps 122:6, 7) However, the Law provided that in case a man became poor he could sell himself into slavery so as to provide the necessities for himself and his family. But freedom was granted by the Law to this Hebrew in the seventh year of his servitude. (Ex 21:2) In the Jubilee (occurring every 50th year), liberty was proclaimed in the land to all its inhabitants. Every Hebrew slave was freed, and each man was returned to his land inheritance.—Le 25:10-19.
it-1 1200 ¶2
Inheritance
Since land was kept in the possession of the same family from generation to generation, it could not be sold in perpetuity. The sale of land was, in effect, only the leasing of it for the value of crops it would produce, the purchase price being on a graduated scale according to the number of years until the next Jubilee, at which time all land possession would revert to the original owner if it had not been repurchased or redeemed prior to the Jubilee. (Le 25:13, 15, 23, 24) This regulation included houses in unwalled cities, which were regarded as part of the open field. As for a house in a walled city, the right of repurchase remained only for one year from the time of sale, at which time it became the property of the buyer. In the case of houses in Levite cities, the right of repurchase continued to time indefinite because the Levites had no inheritance of land.—Le 25:29-34.
it-2 122-123
Jubilee
The Jubilee law, when obeyed, preserved the nation from gravitating to the sad state that we observe today in many lands, where there are virtually only two classes, the extremely rich and the extremely poor. The benefits to the individual strengthened the nation, for none would be underprivileged and crushed into unproductiveness by a bad economic situation, but all could contribute their talents and abilities to the national welfare. With Jehovah providing blessings of the yield of the ground and with the education that was provided, Israel, while obedient, would enjoy the perfect government and prosperity that only the true theocracy could provide.—Isa 33:22.
Kimi i te Mārama o te Tuatua Mou
When You Are Offended
If an Israelite assaulted a fellow Israelite and put out his eye, the Law allowed for just punishment. However, it was not up to the victim to take punitive action against the assailant or one of his family members. The Law required that he take the matter to the established authorities—the appointed judges—for proper disposition. The knowledge that the willful perpetrator of criminal or violent acts against another could be punished in kind served as a powerful deterrent. But there is more to the matter.
PEPERUARE 1-7
AU MEA UMERE I ROTO I TE PIPIRIA | LEVITIKU 26-27
“Kia Rauka te Akameitaki Anga a Iehova”
E Kopae i te “Mea Puapinga Kore”
8 Akapeea te “Mamona” e riro mai ei mei tetai atua rai? I na, ei akaraanga, e akamanako ana i tetai toka e vai ua ra i roto i tetai ngai i Iseraela i taito. E puapinga taua toka ra no te akatu anga i tetai are me kore no tetai patu. I tetai tua, me kua akatuia te reira ei “tiki e akatuia” ra, me kore “ei toka taraiia” ra, ka riro mai te reira ei turorianga ki te iti tangata o Iehova. (Levi. 26:1) Mei te reira katoa, e ngai tau to te moni. Te anoanoia ra te reira kia ora ua tatou, e ka rauka ia tatou i te taangaanga meitaki i te reira i roto i te tavinianga ia Iehova. (Kohe. 7:12; Luka 16:9) Inara me tuku tatou i te aruaru anga i te moni na mua ake i ta tatou tavinianga ei Kerititiano, koia oki, ka riro mai te moni ei atua kia tatou. (E tatau ia 1 Timoteo 6:9, 10.) I roto i teia ao, e puapinga maata tikai te aruaru anga kia rauka mai te moni ki te au tangata, e akapapu tatou e kia akono tatou i te manako tau i roto i teia mea nei.—1 Timo. 6:17-19.
it-1 223 ¶3
Awe
Because of the manner in which Jehovah used Moses and dealt with him, Moses exercised great awesomeness (Heb., moh·raʼʹ) before the eyes of God’s people. (De 34:10, 12; Ex 19:9) Those with faith had a wholesome fear of Moses’ authority. They realized that God spoke by means of him. Regarding Jehovah’s sanctuary, too, the Israelites were to be in awe. (Le 19:30; 26:2) This meant that they were to manifest a reverent regard for the sanctuary, carrying out worship in the manner that Jehovah directed and conducting themselves in harmony with all of his commands.
E Tuku “na te au o te Atua” e Paruru i to Kotou Ngakau
10 Kua na ko atura a Iehova ki taua iti tangata ra: “Kia akono kotou i taku ra au akonoanga, e kia mou i taku au akauenga, e kia rave i te reira; E oronga atu au i te ua na kotou i te tuatau tikai ra, e e kaiia to te enua; e e akaua mai te au rakau o te enua ra i to ratou ua. E naku e oronga atu i te au i to kotou na enua, e moe ua oki kotou, e kare rava oki tetai e akamataku mai ia kotou; e naku e akakore i te au puaka taae ra i te enua, e kare oki to kotou enua e taea e te koke. E aaere oki au i rotopu ia kotou, ei Atua au no kotou, e ei tangata oki kotou noku.” (Levitiku 26:3, 4, 6, 12) Kua rauka te rekareka i to Iseraela i te mea e nooanga tinamou to ratou i to ratou au enemi, e maata ta ratou apinga, e te pirianga vaitata ma Iehova katoa. Inara ka vai mai te reira tu na runga anake i to ratou akono tamou i te Ture a Iehova ra.—Salamo 119:165.
Kimi i te Mārama o te Tuatua Mou
it-2 617
Pestilence
Brought by Abandonment of God’s Law. The nation of Israel was warned that refusal to keep God’s covenant with them would result in his ‘sending pestilence into their midst.’ (Le 26:14-16, 23-25; De 28:15, 21, 22) Throughout the Scriptures, health, either in a physical or in a spiritual sense, is associated with God’s blessing (De 7:12, 15; Ps 103:1-3; Pr 3:1, 2, 7, 8; 4:21, 22; Re 21:1-4), whereas disease is associated with sin and imperfection. (Ex 15:26; De 28:58-61; Isa 53:4, 5; Mt 9:2-6, 12; Joh 5:14) So, while it is true that in certain cases Jehovah God directly and instantaneously brought some affliction on persons, such as the leprosy of Miriam, of Uzziah, and of Gehazi (Nu 12:10; 2Ch 26:16-21; 2Ki 5:25-27), it appears that in many cases the diseases and pestilence that came were the natural and inexorable results of the sinful course followed by persons or nations. They simply reaped what they had sown; their fleshly bodies suffered the effects of their wrong ways. (Ga 6:7, 8) Concerning those who turned to obscene sexual immorality, the apostle says that God “gave them up to uncleanness, that their bodies might be dishonored among them . . . receiving in themselves the full recompense, which was due for their error.”—Ro 1:24-27.
PEPERUARE 8-14
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 1-2
“Akaaere a Iehova i Tona Iti Tangata”
Te Ngai Tau Tikai no te Akamori Anga ia Iehova i to Tatou Oraanga
4 Me i akara ana koe mei runga mai i te noo anga puakapa o to Iseraela i te metepara ra, eaa taau ka kite? E akaputu papa anga maata, tau meitaki te au puakapa ei nooanga no te au tangata penei e tere atu i te toru mirioni katoa, e kua akapupuia kia tau e toru kopu i te veeanga i te pae tokerau, te pae tonga, te pae itinga ra, e te pae opunga ra. I te akaraanga vaitata atu, ka kite katoa koe i tetai atu akapupuanga i vaitata ki rotopu o te akaputu anga puakapa ra. Ko teia nga pupu meangiti mai e a o te au puakapa no te au pamiri o te kopu o Levi. I rotopu tikai o te akaputu anga puakapa, i tetai ngai akatakaia na tetai paruru anga kakau, ko tetai ngai takake ia tei akatuia ra. Ko teia te “Are uipaanga,” me kare tapenakara, ta te au Iseraela “ngakau pakari” i akatu ra kia tau ki ta Iehova ra parani.—Numero 1:52, 53; 2:3, 10, 17, 18, 25; Exodo 35:10.
it-1 397 ¶4
Camp
The size of this camp of Israel was very great. The above register figures total 603,550 fighting men, in addition to women and children, old folks and handicapped, 22,000 Levites, and “a vast mixed company” of aliens—perhaps all together 3,000,000 or more. (Ex 12:38, 44; Nu 3:21-34, 39) How much area such an encampment would cover is not certain; estimates vary greatly. When the camp was pitched opposite Jericho on the Plains of Moab, it is described as extending “from Beth-jeshimoth to Abel-shittim.”—Nu 33:49.
Kimi i te Mārama o te Tuatua Mou
it-2 764
Registration
An enrollment, usually by name and lineage according to tribe and household. It involved more than a simple census or count of heads. The national registrations referred to in the Bible served various purposes, such as taxation, assignments of military service, or (for those Levites included) appointments to duties at the sanctuary.
PEPERUARE 15-21
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 3-4
“Angaanga Tei Raveia e te Ngati Levi”
it-2 683 ¶3
Priest
Under the Law Covenant. When the Israelites were in slavery in Egypt, Jehovah sanctified to himself every firstborn son of Israel at the time that he destroyed Egypt’s firstborn in the tenth plague. (Ex 12:29; Nu 3:13) These firstborn ones accordingly belonged to Jehovah, to be used exclusively in special service to him. God could have designated all of these firstborn males of Israel as the priests and caretakers of the sanctuary. Instead, it suited his purpose to take male members of the tribe of Levi for this service. For this reason he permitted the nation to substitute the Levite males for the firstborn males of the other 12 tribes (the offspring of Joseph’s sons Ephraim and Manasseh being counted as two tribes). In a census there proved to be 273 more firstborn non-Levite sons from a month old and upward than there were Levite males, so God required a ransom price of five shekels ($11) for each of the 273, the money being turned over to Aaron and his sons. (Nu 3:11-16, 40-51) Prior to this transaction Jehovah had already set apart the male members of the family of Aaron of the tribe of Levi as constituting the priesthood of Israel.—Nu 1:1; 3:6-10.
it-2 241
Levites
Duties. The Levites were made up of three families, from Levi’s sons Gershon (Gershom), Kohath, and Merari. (Ge 46:11; 1Ch 6:1, 16) Each of these families was assigned a place near the tabernacle in the wilderness. The Kohathite family of Aaron camped in front of the tabernacle to the east. The other Kohathites camped on the south side, the Gershonites on the west, and the Merarites on the north. (Nu 3:23, 29, 35, 38) Setting up, dismantling, and carrying the tabernacle was the work of the Levites. When it was time to move, Aaron and his sons took down the curtain dividing the Holy from the Most Holy and covered the ark of the testimony, the altars, and other sacred furniture and utensils. The Kohathites then carried these things. The Gershonites transported the tent cloths, coverings, screens, courtyard hangings, and tent cords (evidently the cords of the tabernacle itself), and the Merarites took care of the panel frames, pillars, socket pedestals, tent pins and cords (cords of the courtyard surrounding the tabernacle).—Nu 1:50, 51; 3:25, 26, 30, 31, 36, 37; 4:4-33; 7:5-9.
it-2 241
Levites
In Moses’ day it was at 30 years of age that a Levite assumed his full duties, such as bearing the tabernacle and its articles when it was being moved. (Nu 4:46-49) Some duties could be performed from the age of 25, but apparently not the laborious service, such as transporting the tabernacle. (Nu 8:24) In King David’s time the age was reduced to 20 years. The reason David gave was that the tabernacle (now to be replaced by the temple) would no longer have to be carried about. Assignments of obligatory service terminated at the age of 50 years. (Nu 8:25, 26; 1Ch 23:24-26; see AGE.) The Levites needed to be well versed in the Law, often being called upon to read it in public and to teach it to the common people.—1Ch 15:27; 2Ch 5:12; 17:7-9; Ne 8:7-9.
Kimi i te Mārama o te Tuatua Mou
Kia Pakari—Kia Mataku i te Atua!
13 I te kite anga i ta Iehova tauturu i te tuatau tumatetenga kua akaoonuia to Davida mataku i te Atua e kua akaketaketaia tona irinaki anga kiaia. (Salamo 31:22-24) Inara, e toru atianga kitea meitakiia, kua ngaro te mataku o Davida i te Atua, i te taki anga atu ki te au tumatetenga kino pakari. Te mea mua tei tupu, i te akapapa anga aia kia apainaia te aruna koreromotu a Iehova kia Ierusalema na runga i tetai pereoo, e kare kia amoia na runga i te pakuivi o te au puke tangata ngati Levi, tei akaueia e te Ture a te Atua. Te mou anga atu a Uza, koia te arataki i te pereoo, i te Aruna kia kore e ngaueue, mate atura aia i reira no tana “apa.” Ae, e ara kino tikai ta Uza i rave, inara ko te mea maata roa atu, kare a Davida i akono tamou ana i te akangateitei i te Ture a te Atua no reira i tupu ei taua tumatetenga ra. Te aite anga i te mataku i te Atua ko te rave anga i te au mea te tau ra ki tana i akanoonoo.—2 Samuela 6:2-9; Numero 4:15; 7:9.
PEPERUARE 22-28
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 5-6
“Akapeea Koe me Aru i te Tu o te au Nazira?”
it-2 477
Nazirite
There were three principal restrictions resting on those taking the Nazirite vow: (1) They were to drink no intoxicating beverage; neither were they to eat any product of the grapevine, whether unripe, ripe, or dried, nor drink any of its juice, whether in the fresh, fermented, or vinegar state. (2) They were not to cut the hair of their heads. (3) They were not to touch a dead body, even that of the closest relative—father, mother, brother, or sister.—Nu 6:1-7.
Special Vows. The person taking this special vow was “to live as a Nazirite [that is, dedicated, separated] to Jehovah” and not for the plaudits of men due to a showy display of fanatical asceticism. Rather, “all the days of his Naziriteship he is holy to Jehovah.”—Nu 6:2, 8; compare Ge 49:26, ftn.
The requirements laid on Nazirites, therefore, had special significance and meaning in the worship of Jehovah. Like the high priest who, because of his holy office, was to touch no dead body, not even that of one of his closest relatives, so too the Nazirite. The high priest and the underpriests, because of the serious responsibility of their offices, were forbidden to drink wine or intoxicating liquor when performing their sacred duties before Jehovah.—Le 10:8-11; 21:10, 11.
Furthermore, the Nazirite (Heb., na·zirʹ) “should prove holy by letting the locks of the hair of his head grow,” such serving as a crowning sign by which all could quickly recognize his holy Naziriteship. (Nu 6:5) The same Hebrew word na·zirʹ was used in regard to the “unpruned” vines during the sacred Sabbath and Jubilee years. (Le 25:5, 11) Interesting too is the fact that the gold plate on the front of the turban of the high priest, engraved with the words “Holiness belongs to Jehovah,” was called “the holy sign of dedication [Heb., neʹzer, from the same root as na·zirʹ].” (Ex 39:30, 31) Likewise, the official headpiece, or diadem, worn by Israel’s anointed kings was also called a neʹzer. (2Sa 1:10; 2Ki 11:12; see CROWN; DEDICATION.) In the Christian congregation the apostle says that a woman’s long hair is given to her instead of a headdress. It is a natural reminder to her that she is in a position different from the man; she should be mindful of her submissive position under God’s arrangement. So such requirements—uncut hair (unnatural for the man), total abstinence from wine as well as the need to be clean and undefiled—impressed on the dedicated Nazirite the importance of self-denial and complete submission to the will of Jehovah.—1Co 11:2-16; see HAIR; HEAD COVERING; NATURE.
Kimi i te Mārama o te Tuatua Mou
Au Uianga a te Aronga Tatau
Inara, ia Samasona, e tangata Nazira aia i roto i te tu tuke ake rai. I mua ake i to Samasona anauanga, kua akakite te angera a Iehova ki tona metua vaine: “I na oki! ka to koe, e e tamaiti taau e anau; auraka rava ra ei reta e tae ki runga i tona mimiti: ei Nazira oki tenana tamaiti na te Atua mei te kopu mai: e nana e akamata i te akaora ia Iseraela i te rima o te Philiseti ra.” (Te Au Akava 13:5) Kare roa a Samasona i akono ana i tetai tia no te turanga Nazira. E tangata Nazira aia na te ikianga tu-Atua, e tona turanga Nazira no te tuatau oraanga ia. Kare e rauka i te kotingaanga i te amirianga i tetai kopapa mate i te akonoia ki tona turanga. Naringa i pera ana te reira e kua amiri tapapa kore aia i tetai kopapa mate, akapeea aia i te akamata akaou anga i tetai tuatau oraanga no te turanga Nazira tei akamata roa mai ma tona anau mai anga? Papu, i reira, te au umuumuanga no te au tangata Nazira no te tuatau oraanga kua tuke ia i roto i tetai au tu mei taua ra no te aronga tei oronga ua ia ratou ei au tangata Nazira.