Oraanga Kerititiano e te Angaanga Orometua—Au Manako ke Mai
TIURAI 5-11
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 11-12
“Te Mataara ka Inangaro a Iehova Kia Akamoriia”
it-2 1007 ¶4
Soul
Serving With One’s Whole Soul. The “soul” basically means the entire person, as has been shown. Yet certain texts exhort us to seek for, love, and serve God with ‘all our heart and all our soul’ (De 4:29; 11:13, 18), while Deuteronomy 6:5 says: “You must love Jehovah your God with all your heart and all your soul and all your vital force.” Jesus said it was necessary to serve with one’s whole soul and strength and, additionally, “with your whole mind.” (Mr 12:30; Lu 10:27) The question arises as to why these other things are mentioned with the soul, since it embraces them all. To illustrate the probable meaning: A person might sell himself (his soul) into slavery to another, thereby becoming the possession of his owner and master. Yet he might not serve his master wholeheartedly, with full motivation and desire to please him, and thus he might not use his full strength or his full mental capacity to advance his master’s interests. (Compare Eph 6:5; Col 3:22.) Hence these other facets are evidently mentioned to focus attention on them so that we do not fail to remember and consider them in our service to God, to whom we belong, and to his Son, whose life was the ransom price that bought us. “Whole-souled” service to God involves the entire person, no bodily part, function, capacity, or desire being left out.—Compare Mt 5:28-30; Lu 21:34-36; Eph 6:6-9; Php 3:19; Col 3:23, 24.
it-1 84 ¶3
Altar
The Israelites were instructed to tear down all pagan altars and destroy the sacred pillars and poles customarily built alongside them. (Ex 34:13; De 7:5, 6; 12:1-3) They were never to imitate these nor offer up their children by fire as did the Canaanites. (De 12:30, 31; 16:21) Instead of a multiplicity of altars, Israel was to have just one altar for the worship of the one true God, and this would be located at the place Jehovah would choose. (De 12:2-6, 13, 14, 27; contrast this with Babylon, where there were 180 altars to the goddess Ishtar alone.) They were at first instructed to make an altar of unhewn stones following the crossing of the Jordan River (De 27:4-8), and this was built by Joshua on Mount Ebal. (Jos 8:30-32) Following the division of the conquered land, the tribes of Reuben and Gad and the half tribe of Manasseh built a conspicuous altar by the Jordan, which provoked a temporary crisis among the other tribes until it was determined that the altar was no sign of apostasy but only a memorial of faithfulness to Jehovah as the true God.—Jos 22:10-34.
Mārama o te Tuatua Mou
it-1 925-926
Gerizim, Mount
In harmony with instructions given by Moses, the tribes of Israel assembled at Mounts Gerizim and Ebal under Joshua’s direction shortly after their conquest of Ai. There the people heard the reading of the blessings they would receive if they obeyed Jehovah and the maledictions that awaited them if they disobeyed him. The tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin stood in front of Mount Gerizim. The Levites and the ark of the covenant were situated in the valley, and the other six tribes stood in front of Mount Ebal. (De 11:29, 30; 27:11-13; Jos 8:28-35) Apparently, the tribes stationed in front of Mount Gerizim responded to the blessings read in their direction, whereas the other tribes responded to the curses read in the direction of Mount Ebal. While it has been suggested that the blessings were read toward Mount Gerizim because of its greater beauty and fertility in contrast with rocky, largely barren Mount Ebal, the Bible does not furnish any information on this matter. The Law was read aloud “in front of all the congregation of Israel, together with the women and the little ones and the alien residents who walked in their midst.” (Jos 8:35) This vast throng could hear the words from positions in front of either mountain. This was probably due, at least in part, to the excellent acoustics of the area.—See EBAL, MOUNT.
TIURAI 12-18
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 13-15
“Akaari Mai te Ture i to Iehova Inangaro no te Aronga Putaua”
it-2 1110 ¶3
Tithe
It seems there was an additional tithe, a second tenth, set aside each year for purposes other than the direct support of the Levitical priesthood, though the Levites shared in it. Normally it was used and enjoyed in large measure by the Israelite family when assembling together at the national festivals. In cases where the distance to Jerusalem was too great for the convenient transport of this tithe, then the produce was converted into money and this, in turn, was used in Jerusalem for the household’s sustenance and enjoyment during the holy convention there. (De 12:4-7, 11, 17, 18; 14:22-27) Then, at the end of every third and sixth years of the seven-year sabbatical cycle, this tithe, instead of being used to defray expenses at the national assemblies, was set aside for the Levites, alien residents, widows, and fatherless boys in the local community.—De 14:28, 29; 26:12.
it-2 833
Sabbath Year
The Sabbath year was called “the year of the release [hash·shemit·tahʹ].” (De 15:9; 31:10) During that year the land enjoyed a complete rest, or release, lying uncultivated. (Ex 23:11) There was also to be a rest, or a release, on debts incurred. It was “a release to Jehovah,” in honor of him. Though others view it differently, some commentators hold that the debts were not actually canceled, but, rather, that a creditor was not to press a fellow Hebrew for payment of a debt, for there would be no income for the farmer during that year; though the lender could press a foreigner for payment. (De 15:1-3) Some rabbis hold the view that debts for loans of charity to help a poor brother were canceled, but that debts incurred in business dealings were in a different category. It is said by them that, in the first century of the Common Era, Hillel instituted a procedure whereby the lender could go before the court and secure his debt against forfeiture by making a certain declaration.—The Pentateuch and Haftorahs, edited by J. Hertz, London, 1972, pp. 811, 812.
it-2 978 ¶6
Slave
Laws governing slave-master relationships. Among the Israelites the status of the Hebrew slave differed from that of a slave who was a foreigner, alien resident, or settler. Whereas the non-Hebrew remained the property of the owner and could be passed on from father to son (Le 25:44-46), the Hebrew slave was to be released in the seventh year of his servitude or in the Jubilee year, depending upon which came first. During the time of his servitude the Hebrew slave was to be treated as a hired laborer. (Ex 21:2; Le 25:10; De 15:12) A Hebrew who sold himself into slavery to an alien resident, to a member of an alien resident’s family, or to a settler could be repurchased at any time, either by himself or by one having the right of repurchase. The redemption price was based on the number of years remaining until the Jubilee year or until the seventh year of servitude. (Le 25:47-52; De 15:12) When granting a Hebrew slave his freedom, the master was to give him a gift to assist him in getting a good start as a freedman. (De 15:13-15) If a slave had come in with a wife, the wife went out with him. However, if the master had given him a wife (evidently a foreign woman who would not be entitled to freedom in the seventh year of servitude), she and any children by her remained the property of the master. In such a case the Hebrew slave could choose to remain with his master. His ear would then be pierced with an awl to indicate that he would continue in servitude to time indefinite.—Ex 21:2-6; De 15:16, 17.
Mārama o te Tuatua Mou
Au Uianga a te Aronga Tatau
Eaa ta tatou ka tamou mai mei te araianga tei kiteaia ia Exodo 23:19: “Auraka koe e tunu i te punua puakanio i te u o tona ra tinana”?
Teia akauenga no te Ture a Mose, tei kiteaia e toru taime i roto i te Pipiria, ka tauturu ia tatou i te marama i to Iehova turanga no runga i te tu tau, tona tangi aroa, e tona tu maru. Te akaketaketa katoa ra te reira i tona rikarika no te akamori pikikaa.—Exodo 34:26; Deuteronomi 14:21.
Kia tunu i tetai punua puakanio me kore tetai manu ke atu i roto i te u o tona ra tinana te patoi ra i ta Iehova akanoonooanga natura no te au mea ravarai. Kua oronga te Atua i te u o te tinana kia angai i te punua e i te tauturu i te reira kia tupu. Te tunu anga i te punua ki roto i te u o to te reira uaorai tinana, i roto i te au tuatua a tetai tangata apii te akaari ra i, “tetai akangateitei kore anga no te pirianga ta te Atua i akanoo e i akatapu i rotopu i te tinana e te punua.”
Pera katoa, kua manako etai e ko te tunu anga i tetai punua ki roto i te u o tona ra tinana penei e akonoanga peikani teia tei raveia kia rauka mai te ua. Me ko te reira ia, kua akonoia te araianga kia paruru i te au Iseraela mei te au angaanga akonoanga manako kore ua e te kino pakari o te au pa enua takapini ia ratou. Kua arai tikai te Ture a Mose i te au Iseraela kia aaere i roto i te au ture a taua au pa enua.—Levitiku 20:23.
I te openga ra, te kite ra tatou i roto i teia ture tikai i to Iehova ngakau aroa. E tikai, i roto i te ture te vai ra te au numero akauenga aiteite ua te patoi ra i te tu kino ki te au manu e te paruru ra i te aere ke anga mei te tu natura o te au apinga nei. Ei akatauanga, te kapiti maira i roto i te Ture te au akauenga tei patoi i te oronga anga i te manu ei atinga kia pou roa e itu ra iaia ma tona tinana, te tamate anga i te manu e tana anaunga katoa i taua ra rai, e te rave anga mei tetai koanga manu te tinana e tana au ua me kore anaunga.—Levitiku 22:27, 28; Deuteronomi 22:6, 7.
Te taka meitaki ua ra, e kare te Ture i tetai au putunga akauenga e te au araianga ua nei. Kapiti atu i roto i tetai au mea ke mai, ka tauturu ta te reira au kaveinga i te tatanu i roto ia tatou i tetai tu akono tau akateiteiia te akaata tikai ra i to Iehova tu manea tikai.—Salamo 19:7-11.
TIURAI 19-25
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 16-18
“Au Kaveinga no te Akavaanga Tuatua Tika”
it-1 343 ¶5
Blindness
Miscarriage of justice through judicial corruption was symbolized by blindness, and many are the exhortations in the Law against bribery, gifts, or prejudice, as such things can blind a judge and prevent the impartial administration of justice. “The bribe blinds clear-sighted men.” (Ex 23:8) “The bribe blinds the eyes of wise ones.” (De 16:19) A judge, no matter how upright and discerning, may be consciously or even unconsciously affected by a gift from those involved in the case. God’s law thoughtfully considers the blinding effect not only of a gift but also of sentiment, as it states: “You must not treat the lowly with partiality, and you must not prefer the person of a great one.” (Le 19:15) So, for sentimentality or for popularity with the crowd, a judge was not to render his verdict against the rich merely because they were rich.—Ex 23:2, 3.
it-2 511 ¶7
Number, Numeral
Two. The number two frequently appears in a legal setting. Agreement in the accounts of two witnesses adds to the force of the testimony. Two witnesses, or even three, were required to establish a matter before the judges. This principle is also followed in the Christian congregation. (De 17:6; 19:15; Mt 18:16; 2Co 13:1; 1Ti 5:19; Heb 10:28) God adhered to this principle in presenting his Son to the people as mankind’s Savior. Jesus said: “In your own Law it is written, ‘The witness of two men is true.’ I am one that bears witness about myself, and the Father who sent me bears witness about me.”—Joh 8:17, 18.
it-2 685 ¶6
Priest
The priests were primarily the ones privileged to explain God’s law, and they played a major role in Israel’s judiciary. In the cities allotted to them the priests were available to assist the judges, and they also served with the judges in extraordinarily difficult cases beyond the ability of local courts to decide. (De 17:8, 9) They were required to be on hand along with the older men of the city in cases of unsolved murder, to assure that the proper procedure was followed to remove bloodguilt from the city. (De 21:1, 2, 5) If a jealous husband charged his wife with secret adultery, she had to be brought to the sanctuary, where the priest carried out the prescribed ceremony in which Jehovah’s knowledge of the truth of the woman’s innocence or guilt was appealed to for His direct judgment. (Nu 5:11-31) In all cases, judgment rendered by the priests or appointed judges was to be respected; deliberate disrespect or disobedience brought the death penalty.—Nu 15:30; De 17:10-13.
Mārama o te Tuatua Mou
it-1 787
Expelling
Under the Law, for the penalty of cutting off to be carried out, evidence had to be established at the mouth of at least two witnesses. (De 19:15) These witnesses were required to be the first to stone the guilty one. (De 17:7) This would demonstrate their zeal for God’s law and the purity of the congregation of Israel and would also be a deterrent to false, careless, or hasty testimony.
TIURAI 26–AUKUTE 1
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 19-21
“Mea Akaperepere te Oraanga Tangata Kia Iehova”
E Aru i to Iehova tu Tika e te Aroa Ua
4 Kua akapapa a Iehova i te au oire akapuanga e ono kia tae viviki tetai ki reira. Akakite aia ki te ngati Iseraela kia iki e toru oire i te nga tua o Ioridana. No teaa ra? Kia tae viviki tetai tuitarere ki teia au oire. (Numero 35:11-14) Kua akono meitakiia te au mataara tei tae ki reira. (Deuteronomi 19:3) Kia tau ki te peu a te ngati Iuda, e au akairo to runga i te mataara ei tauturu i te au tuitarere kia kitea te au oire. Mei te mea e au oire akapuanga to Iseraela, kare tetai ngati Iseraela tei tā anoano kore i tetai tangata e anoanoia kia kimi i te paruru anga i roto i tetai enua ke, te ngai ka timataia aia i te akamori i te au atua pikikaa.
E Aru i to Iehova tu Tika e te Aroa Ua
9 Tetai o te au tumu puapinga o te au oire akapuanga kia paruru i te ngati Iseraela kia kore e akamaringi i te toto na te tamate anga i tetai kare ona apa. (Deuteronomi 19:10) Te inangaro ra a Iehova i te ora, e te makitakita ra aia i te tā tangata. (Maseli 6:16, 17) Ei Atua tika e te tapu, kare e rauka iaia i te kopae i tetai ua atu tā anga anoano koreia. E tika, me tamate anoano kore tetai tangata i tetai, ka akaariia te tu aroa ua. Inara te mea mua, ka anoanoia aia kia akamārama i tona turanga ki te aronga pakari. Me akava te aronga pakari e mate anoano kore te reira, kua anoanoia te tuitarere kia noo tamou ki roto i te oire akapuanga e mate ua atu te taunga maata. Tera te aiteanga, penei kua anoanoia te tuitarere kia noo ki roto i te oire akapuanga e mate ua atu aia. Kua akatumu teia akanoonooanga ki te au ngati Iseraela katoatoa e e tapu te oraanga. Ei akangateitei i Tei oronga mai i te ora, kua anoanoia ratou kia rave i te au mea ravarai ka rauka kia kore e tuku i te oraanga o tetai ki roto i te tumatetenga.
it-1 344
Blood
Man was entitled to enjoy the life that God granted him, and anyone who deprived him of that life would be answerable to God. This was shown when God said to the murderer Cain: “Your brother’s blood is crying out to me from the ground.” (Ge 4:10) Even a person hating his brother, and so wishing him dead, or slandering him or bearing false witness against him, and so endangering his life, would bring guilt upon himself in connection with the blood of his fellowman.—Le 19:16; De 19:18-21; 1Jo 3:15.
Mārama o te Tuatua Mou
it-1 518 ¶1
Court, Judicial
The local court was situated at the gate of a city. (De 16:18; 21:19; 22:15, 24; 25:7; Ru 4:1) By “gate” is meant the open space inside the city near the gate. The gates were places where the Law was read to the congregated people and where ordinances were proclaimed. (Ne 8:1-3) At the gate it was easy to acquire witnesses to a civil matter, such as property sales, and so forth, as most persons would go in and out of the gate during the day. Also, the publicity that would be afforded any trial at the gate would tend to influence the judges toward care and justice in the trial proceedings and in their decisions. Evidently there was a place provided near the gate where the judges could comfortably preside. (Job 29:7) Samuel traveled in a circuit of Bethel, Gilgal, and Mizpah and “judged Israel at all these places,” as well as at Ramah, where his house was located.—1Sa 7:16, 17.
AUKUTE 2-8
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 22-23
“Akaari Mai te Ture i to Iehova tu Akono no te au Manu”
it-1 375-376
Burden
Animals were often used to carry loads in ancient times, and the Israelites were told that upon seeing the ass of someone hating them lying down under its load, instead of leaving it, one was “without fail to get it loose.” (Ex 23:5) The amount of material an animal can carry is called a load, such as “the load of a pair of mules.”—2Ki 5:17.
it-1 621 ¶1
Deuteronomy
Animals were also given loving consideration in the book of Deuteronomy. The Israelites were prohibited from taking a bird sitting on a nest, for it was the protective instinct for her offspring that made her vulnerable. She was allowed to escape, but the young could be claimed by the Israelites for themselves. The mother was thus free to raise more young. (De 22:6, 7) The farmer was not permitted to hitch an ass with a bull, to prevent hardship on the weaker animal. (22:10) The bull was not to be muzzled while threshing the grain so that he would not be tormented with hunger while grain was so close at hand and he was exerting his energy in work to thresh it.—25:4.
‘Auraka e Kapitiia ma te Tau Kore’
MEI taau e kite nei i konei, ko te kamera e te puakatoro e arote kapipiti nei e akaraanga tau koreia ra. Te amo e pau kapipiti ra ia raua—tei akakoroia no nga manu aiteite te maatamaata e te maroiroi—te akariro ra e kia mamae nga manu. Te manako ra no runga i te oraanga o nga manu, kua akakite atu te Atua ki to Iseraela: “Auraka koe e kapiti i te puakatoro e te asini kia arote ra.” (Deuteronomi 22:10) Ka tau rai taua kaveinga ki tetai puakatoro e tetai kamera.
Tei matauia, kare tetai tangata pama e tuku i taua tu ngata ki runga i tana au manu. Inara me kare ana nga puakatoro, penei ka kapiti aia i nga manu e rua tei rauka iaia. I te akaraanga, ko teia ta tetai tangata pama o te 19 anere mataiti i roto i te akatutuanga i iki i te rave. No te tuke i to raua maatamaata e te teiaa, ka tauta pakari te manu paruparu i te akono atu i te tu viviki o tetai, e ka maata atu te teiaa ka akonoia i tei maroiroi ra.
Mārama o te Tuatua Mou
it-1 600
Debt, Debtor
A debt refers to that which is owed, an obligation to pay or render something. In ancient Israel, debts were incurred primarily because of financial reverses. For an Israelite to become a debtor was a misfortune; the borrower, in effect, became the lender’s servant. (Pr 22:7) God’s people were therefore commanded to be generous and unselfish in lending to needy fellow Israelites, not seeking to profit from their adversity by charging them interest. (Ex 22:25; De 15:7, 8; Ps 37:26; 112:5) But foreigners could be required to pay interest. (De 23:20) Jewish commentators understand this provision to apply to business loans, not to cases of need. Ordinarily foreigners were in Israel only temporarily, often as merchants, and could reasonably be expected to pay interest, especially since they would also be lending to others on interest.
AUKUTE 9-15
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 24-26
“Akaari Mai te Ture i to Iehova tu Aroa no te Vaine”
it-2 1196 ¶4
Woman
Even the military laws favored both wife and husband in exempting a newly married man for one year. This gave the couple the opportunity to exercise their right to have a child, which would be a great comfort to the mother when the husband was away, and even more so if he should die in battle.—De 20:7; 24:5.
it-1 963 ¶2
Gleaning
It is evident that this fine arrangement for the poor of the land, while encouraging generosity, unselfishness, and reliance on Jehovah’s blessing, in no way fostered laziness. It throws light on David’s statement: “I have not seen anyone righteous left entirely, nor his offspring looking for bread.” (Ps 37:25) By availing themselves of the provision made for them by the Law, even the poor, by virtue of their hard work, would not go hungry, and neither they nor their children would have to beg for bread.
Did You Know?
In ancient Israel, if a man died sonless, it was expected that his brother marry the widow in order to produce offspring to continue the dead man’s family line. (Genesis 38:8) The arrangement, later incorporated into the Mosaic Law, was known as brother-in-law, or levirate, marriage. (Deuteronomy 25:5, 6) The actions of Boaz, described in the book of Ruth, show that this duty extended to other male relatives of the dead man’s family if none of his brothers survived.—Ruth 1:3, 4; 2:19, 20; 4:1-6.
The fact that brother-in-law marriage was practiced in Jesus’ day is shown by the Sadducees’ reference to it, recorded at Mark 12:20-22. The first-century Jewish historian Flavius Josephus said that the practice not only preserved the family name but also kept property in the family and provided for the welfare of the widow. Back then, a wife had no hereditary right to her husband’s property. However, a child born from a levirate union would have retained the hereditary possession of the deceased man.
Mārama o te Tuatua Mou
it-1 640 ¶5
Divorce
Certificate of Divorce. It should not be concluded from the later abuses that the original Mosaic divorce concession made it easy for an Israelite husband to divorce his wife. In order to do so, he had to take formal steps. It was necessary to write a document, to “write out a certificate of divorce for her.” The divorcing husband had to “put it in her hand and dismiss her from his house.” (De 24:1) While the Scriptures do not provide additional details on this procedure, this legal step apparently involved consultation with duly authorized men, who might first endeavor to effect a reconciliation. The time involved in preparing the certificate and legally implementing the divorce would afford the divorcing husband opportunity to reconsider his decision. There would have to be a basis for the divorce, and when the regulation was properly applied, this would logically serve as a deterrent to rash action in obtaining divorces. Then, too, the wife’s rights and interests were thus protected. The Scriptures do not disclose the contents of the “certificate of divorce.”
AUKUTE 16-22
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 27-28
“Ka Iri Teia Katoa Nei au Meitaki ki Runga ia Koe”
Akameitakianga a te Ariki Aratakiia e te Vaerua o te Atua!
18 Me akarongo tatou, te akamanako pakari ra tatou i tei tuatuaia i roto i te Tuatua a te Atua e te kai pae vaerua tana e oronga maira. (Mata. 24:45) Te aiteanga kia akarongo ki te Atua e tana Tamaiti. Kua tuatua a Iesu e: “Kare te aronga e tuatua mai iaku e, E te Atu, e te Atu, e ope katoatoa i te tae ki te basileia ra ki te ao; ko tei akono ra i te anoano o taku Metua i te ao ra.” (Mata.7: 21) Te akarongo anga ki te Atua koia oki, kia kauraro puareinga uaorai ki te akanoonooanga tana i akanoo, te putuputuanga Kerititiano ma te aronga pakari tei ikiia, te “meitaki i te tangata nei.”—Ephe. 4:8.
Ka Vai Tika Ainei ia Koe te Meitaki o Iehova?
2 Te verepa Epera tei uriia ra “kia akarongo” ia Deuteronomi 28:2 te akataka maira i te rave tamou marie anga. Kare te au tangata o Iehova e tika kia akarongo poto ua kiaia i etai atianga; ka tika ratou kia akarongo tamou marie ei aerenga no te oraanga. Ei reira anake te au akameitakianga tu-Atua ra e vai tikai ia ratou. Te verepa Epera tei uriia ra e “vai tika rai” kua akatakaia ei tuatua kimianga e e putuputu te aiteanga “kia opuia” me kare “kia itaeia.”
Kimi Tikai i ta Iehova Akameitakianga
4 Eaa te tu manako kia akarongo te ngati Iseraela? Kua akakite te Ture a te Atua e kare aia e mareka me kare tona iti tangata e tavini iaia “ma te pereperekavana, e ma te rekareka o te ngakau.” (E tatau ia Deuteronomi 28:45-47.) Maata atu te tau ra kia Iehova i to te akarongo ua ki tetai akaue anga tikai, mei ta te au manu e ta te au temoni e rave ra. (Mare. 1:27; Iako. 3:3) E akaari anga aroa te akarongo tika tikai ki te Atua. Kua akairoia e te rekareka te irinaki anga e kare ta Iehova au akauenga i te mea teiaa “e koia tei tutaki mai i te aronga i kimi tikai iaia.”—Ebe. 11:6; 1 Ioa. 5:3.
Mārama o te Tuatua Mou
it-1 360
Boundary Mark
Jehovah’s law prohibited the moving back of boundary marks. (De 19:14; see also Pr 22:28.) In fact, cursed was the one moving back “the boundary mark of his fellowman.” (De 27:17) Since landholders generally were dependent upon the produce of their plots of ground, moving back a boundary mark would mean depriving another person of some of his means of sustenance. Doing this was equivalent to theft and was so viewed in ancient times. (Job 24:2) But there were unscrupulous persons who were guilty of such abuses, and princes of Judah in Hosea’s time were likened to those moving back a boundary.—Ho 5:10.
AUKUTE 23-29
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 29-30
“Kare i te Mea Ngata Roa Kia Tavini ia Iehova”
Jehovah Gives Us a Choice
Is it difficult to know what God requires of us and then to do it? Moses states: “This commandment that I am commanding you today is not too difficult for you, nor is it far away.” (Verse 11) Jehovah does not ask the impossible. His requirements are reasonable and reachable. They are also knowable. We do not have to ascend “into the heavens” or journey “to the other side of the sea” in order to learn what God expects of us. (Verses 12, 13) The Bible plainly tells us how we should live.—Micah 6:8.
Jehovah Gives Us a Choice
“I HAVE often had the unreasoning fear that I would prove unfaithful to Jehovah.” So stated one Christian woman who felt that her bad experiences as a child doomed her to failure. Is that the case? Are we really helpless victims of circumstance? No. Jehovah God has given us the gift of free will, so we can make our own choices about how we will live. Jehovah wants us to make the right choices, and his Word, the Bible, tells us how we can do that. Consider the words of Moses, as found in Deuteronomy chapter 30.
Jehovah Gives Us a Choice
Does it matter to Jehovah which course we choose? Of course it does! Inspired by God, Moses said: “Choose life.” (Verse 19) How, though, do we choose life? Moses explained: “By loving Jehovah your God, by listening to his voice and by sticking to him.” (Verse 20) If we come to love Jehovah, we will want to listen obediently to him and stick loyally to him, come what may. By means of such a course, we choose life—the best way of life now with the prospect of life everlasting in God’s coming new world.—2 Peter 3:11-13; 1 John 5:3.
Mārama o te Tuatua Mou
it-1 665 ¶3
Ear
Jehovah, through his servants, spoke of the stubborn, disobedient Israelites as having ‘uncircumcised ears.’ (Jer 6:10; Ac 7:51) They are as though stopped up with something that impedes hearing. They are ears that have not been opened by Jehovah, who gives ears of understanding and obedience to those who seek him but allows the spiritual hearing of the disobedient ones to become dulled. (De 29:4; Ro 11:8) The apostle Paul foretold a time when some professing to be Christians would apostatize from the true faith, not wanting to hear the truth of God’s Word, but desiring to have their ears “tickled” by things pleasing to them, and would therefore listen to false teachers. (2Ti 4:3, 4; 1Ti 4:1) Also, one’s ears may “tingle” because of hearing startling news, especially news of calamity.—1Sa 3:11; 2Ki 21:12; Jer 19:3.
AUKUTE 30–TEPETEMA 5
AU MEA UMERE I ROTO I TE PIPIRIA | DEUTERONOMI 31-32
“Au Apiianga Mei te au Akatutuanga o Tetai Peʼe Akauruia”
“Kia Tavaitai Toku Ngakau i te Mataku Anga i to Ingoa”
8 I mua ake ka tomo ei te ngati Iseraela ki roto i te Enua Taputouia, apii a Iehova i tetai imene kia Mose. (Deu. 31:19) E oti, kua apii a Mose i teia imene ki te tangata. (E tatau ia Deuteronomi 32:2, 3.) Ia tatou e akamanako ra i te irava 2 e te 3, taka meitaki kare a Iehova e inangaro i tona ingoa kia uunaia, mei te mea e e tapu roa te reira kia tuatuaia. Inangaro aia kia kite te katoatoa i tona ingoa! Mei teaa atura te akameitakianga no te tangata te rongo ia Mose te apii ia Iehova e Tona ingoa kaka kia ratou! Kua akamaroiroi te reira ia ratou, mei te ua maru rai ki runga i te ngangaere. Akapeea tatou me akaaite i ta tatou apiianga mei te reira?
9 Me tutu aere tatou i tera are i tera are e me tutu aere ki te ngai tangata, ka taangaanga tatou i ta tatou Pipiria te akaari i to te Atua ingoa, ko Iehova. Ka oronga tatou i te au puka manea, te au vitio meitaki, e te au atikara i runga i te website ei akangateitei ia Iehova. I te ngai angaanga, i te apii, te teretere aere, ka tuatua ua atu tatou no runga i to tatou Atua akaperepere e tona au tu manea. Me akakite tatou i to Iehova akakoroanga aroa no te tangata e te enua, penei ka kite ratou e te akaperepere ra a Iehova ia ratou. Ia tatou e tutu aere ra i te tuatua mou no runga i to tatou Metua aroa, te akatapu ra tatou i te ingoa o te Atua. Te akakore ra tatou i te au pikikaa e te akakino anga tei apiiia no runga ia Iehova. Ka oronga tatou i te au apiianga akamaroiroi.—Isa. 65:13, 14.
Word Pictures in the Bible—Do You Understand Them?
The Bible also likens Jehovah to inanimate things. He is described as “the Rock of Israel,” as a “crag,” and as a “stronghold.” (2 Samuel 23:3; Psalm 18:2; Deuteronomy 32:4) What is the point of similarity? Just as a large rock is solidly placed, unmovable, so Jehovah God can be a solid Source of security for you.
E Aru ia Iehova i te Terenianga i Taau Tamariki
7 E akamanako i te aroa ta Iehova i akaari ra i te akonoanga i to Iseraela. Kua taiku maira Mose i tetai tuatua akaaiteite anga manea kia akataka i to Iehova ra aroa no te iti tangata ou o Iseraela. Ka tatau tatou: “Mei te aeto e erueru i tana koanga, e kapakapa oki ki runga i tana anaunga, e kua totoa oki i tona peau, e kua rave akera ia ratou, kua apai ia ratou na runga i tona peau; Koia katoā Iehova, koia anake tei arataki ia [Iakoba].” (Deuteronomi 32:9, 11, 12) Kia apii i tana punua ou kia rere, ‘kua erueru te ua aeto ra i tana koanga’ kua kapakapa oki i tona nga peau kia raurau i tana punua ou ra kia rere. Me akatopa mai tetai manu ou ra ki vao i te koanga, tei putuputu ra te maaniia ki runga i tetai mato teitei, ka “kapakapa oki” te ua ra ki runga ake i te punua ra. Me ka akara anga e penei ka topa te manu ou ra ki te enua, ka rere mai te ua ki raro ake i te reira e ka apai i te reira ‘na runga i tona peau.’ Na te tu aroa, kua utuutu a Iehova i te iti tangata anau ouia maira no Iseraela na roto i tetai tu aiteite. Kua oronga atu aia i te Ture a Mose ki te au tangata ra. (Salamo 78:5-7) Kua tiaki atura te Atua i taua iti tangata ra ma tetai mata tau, kua papa i te akaora ia ratou me o atu tona au tangata ki roto i te taitaia.
Mārama o te Tuatua Mou
Au Manako Maata mei te Puka o Deuteronomi
31:12. Kia noo oki te aronga ou ma te aronga mamaata i te au uipaanga putuputuanga e te tauta anga kia akarongo atu e kia apiiia atu.