Oraanga Kerititiano e te Angaanga Orometua—Au Manako ke Mai
MATI 1-7
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 7-8
“Au Apiianga Mei te Puakapa o Iseraela”
it-1 497 ¶3
Congregation
In Israel responsible representatives often acted in behalf of the people. (Ezr 10:14) Thus, “chieftains of the tribes” made presentations after the setting up of the tabernacle. (Nu 7:1-11) Also, representatively attesting by seal the “trustworthy arrangement” of Nehemiah’s day were priests, Levites, and “the heads of the people.” (Ne 9:38–10:27) During Israel’s wilderness trek, there were “chieftains of the assembly, summoned ones of the meeting, men of fame,” 250 of whom joined Korah, Dathan, Abiram, and On in congregating themselves against Moses and Aaron. (Nu 16:1-3) In keeping with divine direction, Moses selected 70 of the older men of Israel who were officers to help him carry “the load of the people” that he was unable to bear alone. (Nu 11:16, 17, 24, 25) Leviticus 4:15 mentions “the older men of the assembly,” and it appears that the representatives of the people were the nation’s older men, its heads, its judges, and its officers.—Nu 1:4, 16; Jos 23:2; 24:1.
it-2 796 ¶1
Reuben
In the camp of Israel the Reubenites, flanked by the descendants of Simeon and Gad, were situated on the S side of the tabernacle. When on the march this three-tribe division headed by Reuben followed the three-tribe division of Judah, Issachar, and Zebulun. (Nu 2:10-16; 10:14-20) This was also the order in which the tribes made their presentation offerings on the day the tabernacle was inaugurated.—Nu 7:1, 2, 10-47.
Au Manako Maata Mei te Puka o Numero
8:25, 26. Kia akaki ma te tau i te au taoonga no te angaanga ngati Levi, e te akamanako anga i to ratou mataiti, kua akaueia te au tane pakarikari kia akamutu i te angaanga. Inara, ka rauka ia ratou i te tauturu atu i tetai ngati Levi. I te mea e kare e akamutu anga no te riro anga mai ei tangata akakitekite i te Patireia i teia tuatau, te kaveinga no teia ture nei te apii maira i tetai apiianga puapinga. Me no te ruau e kare e rauka i tetai Kerititiano i te akatupu i tetai au angaanga, penei ka piri atu aia ki roto i tetai tu o te angaanga te ka rauka i tona maroiroi i te rave.
Kimi i te Mārama o te Tuatua Mou
it-1 835
Firstborn, Firstling
Since the firstborn sons among the Israelites were those in line to become the heads of the various households, they represented the entire nation. Jehovah, in fact, referred to the whole nation as his “firstborn,” it being his firstborn nation because of the Abrahamic covenant. (Ex 4:22) In view of his having preserved their lives, Jehovah commanded that “every male firstborn that opens each womb among the sons of Israel, among men and beasts,” be sanctified to him. (Ex 13:2) Thus, the firstborn sons were devoted to God.
MATI 8-14
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 9-10
“Akapeea a Iehova me Arataki i Tona Iti Tangata”
it-1 398 ¶3
Camp
Movement of this vast camp from one site to another (about 40 such encampments are reviewed by Moses in Numbers 33) was also a marvelous display of organization. As long as the cloud rested over the tabernacle, the camp remained in place. When the cloud moved, the camp moved. “At the order of Jehovah they would encamp, and at the order of Jehovah they would pull away.” (Nu 9:15-23) Two hammered silver trumpets communicated these orders of Jehovah to the camp in general. (Nu 10:2, 5, 6) Special fluctuating blasts signaled the breaking up of the camp. The first time this occurred was “the second year [1512 B.C.E.], in the second month, on the twentieth day.” With the ark of the covenant in the lead, the first three-tribe division headed by Judah and followed by Issachar, then Zebulun, moved out. They were followed by the Gershonites and Merarites carrying their assigned parts of the tabernacle. Next came the three-tribe division headed by Reuben and followed by Simeon and Gad. After them came the Kohathites with the sanctuary, then the third three-tribe division, of Ephraim, followed by Manasseh and Benjamin. Finally, in the rear guard was the division headed by Dan and accompanied by Asher and Naphtali. Thus the two most numerous and powerful divisions took the positions of forward and rear guard.—Nu 10:11-28.
Kite ra Koe te Akapapuanga i ta te Atua Aratakianga?
Akapeea tatou me akaari e e puapinga ta te Atua aratakianga kia tatou? Kua akakite te apotetoro ko Paulo e: “E akarongo i to kotou au arataki, e kauraro atu kotou.” (Ebe. 13:17) Tetai taime kare i te mea mama i te rave i te reira. Ei akatutuanga: Akamanako ana e e ngati Iseraela koe i to Mose tuatau. Akamanako ana e kua roa koe te aaere anga no tetai tuatau, e kua tapu te pou tumurangi. Eaa te roa te noo ua anga ki reira? E tai ra? E tai epetoma? Tetai au marama? Kua manako koe, ‘E puapinga ainei te akapae i toku au apinga ki vao?’ Te akamataanga, ka akapae koe te au mea ka anoano tikai koe. Tetai au ra i muri mai, kare koe e reka ana i te kimi na roto i toou au apinga, kua akapae koe i te katoatoa ki vao. I na, koi oti ua akera koe i te akapae taau au apinga, kite atu koe i te pou e neke ra—e kua akapapa akaou koe i te au apinga ki roto i te pute! Kare te reira i te mea mama e te mea meitaki i te rave. Noatu rai, ‘kua aere te tamariki a Iseraela i reira rai.’—Nume. 9:17-22.
Eaa ta tatou ka rave me orongaia mai te aratakianga a te Atua? Ka taangaanga ainei tatou i te reira, ‘i reira rai’? Me ka rave ua atu rai tatou i ta tatou i matau i te rave? Matau ainei tatou i te au aratakianga ou no te apii anga Pipiria i te kainga, tutu anga ki te au tangata reo ke, piri putuputu anga ki te akamorianga a te ngutuare, turuturu anga i te au Kumiti Are Maki, e te akamako anga ia tatou i te au uruoaanga? Ka akaari katoa tatou e e puapinga te aratakianga a te Atua na te ariki anga i te akoanga. Me rave i te au ikianga puapinga tikai, kare tatou e irinaki i to tatou uaorai pakari, mari ra ka akara kia Iehova e tana akaaerenga no te aratakianga. Mei tetai tamaiti e kimi ra i te paruruanga a tona metua me tupu mai tetai uriia kino, ka kimi tatou i te paruruanga ki roto i te akaaerenga a Iehova me tupu te au manamanata kia tatou mei tetai uriia rai.
Kimi i te Mārama o te Tuatua Mou
it-1 199 ¶3
Assembly
Importance of Assembling. The importance of taking full advantage of Jehovah’s provisions for assembling to gain spiritual benefits is emphasized in connection with the annual Passover observance. Any male who was clean and was not on a journey but who neglected to keep the Passover was to be cut off in death. (Nu 9:9-14) When King Hezekiah called inhabitants of Judah and Israel to Jerusalem for a Passover celebration, his message was, in part: “You sons of Israel, return to Jehovah . . . do not stiffen your neck as your forefathers did. Give place to Jehovah and come to his sanctuary that he has sanctified to time indefinite and serve Jehovah your God, that his burning anger may turn back from you. . . . Jehovah your God is gracious and merciful, and he will not turn away the face from you if you return to him.” (2Ch 30:6-9) Willful failure to attend would certainly have indicated a forsaking of God. And, while such festivals as the Passover are not observed by Christians, Paul fittingly urged them not to abandon regular assemblies of God’s people, stating: “Let us consider one another to incite to love and fine works, not forsaking the gathering of ourselves together, as some have the custom, but encouraging one another, and all the more so as you behold the day drawing near.”—Heb 10:24, 25; see CONGREGATION.
MATI 15-21
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 11-12
“Eaa ka Kopae ei i te Urutoe?”
Auraka e Riro ei Aronga Akarongo Akangaropoina Ua
20 Kare te maataanga o te au Kerititiano i riro ua ki te ainga tau kore. Inara, ka tau tatou kia matakite auraka e tuku ia tatou uaorai kia aru i tetai aerenga te ka taki atu ki tetai tu urutoeanga te ka akatupu i te mareka kore tu-Atua ra. Kua akamaroiroi maira Paulo ia tatou: “Auraka katoa tatou e timata atu i te Mesia, mei tetai papaki o ratou [to Iseraela] i timata ra, e mate iora i te ovi. Auraka katoa kotou e urutoe, mei tetai papaki o ratou i urutoe ra, e pou iora ratou i te akapou ra.” (1 Korinetia 10:9, 10) Kua urutoe to Iseraela ia Mose raua ko Aarona—ae, i te Atua uaorai oki—i te akaapaanga no te kai mana temeio ua. (Numero 16:41; 21:5) Kua meangiti mai ainei to Iehova riri i ta ratou urutoeanga mei ta ratou akaturianga? Te akaari maira te tataanga Pipiria e e manganui te aronga urutoe ra tei tamateia e te au ovi. (Numero 21:6) I tetai atianga i mua akera, e tere atu i te 14,700 aronga urutoe meameaau ra tei akapouia. (Numero 16:49) No reira auraka tatou e timata i to Iehova ra akakoromaki anga na te akono anga akangateitei kore i tana au mea i oronga maira.
Auraka e “Urutoe”
7 Kua taui rava te tu o te au Iseraela! I te akamataanga to ratou mataora i to ratou matara mai anga mei Aiphiti e te akaoraia mai anga na roto i te Tai Muramura, kua akakeu ia ratou kia akapaapaa ia Iehova na roto i te imene. (Exodo 15:1-21) Inara, te aro atu anga i te au tu mareka kore i roto i te metepara e te matakuanga i te ngati Kanaana, kua taui te tu mataora o te au tangata o te Atua ki te tu mareka kore. Kare i akameitaki ana i te Atua no to ratou tu rangatira, kua akaapa ratou iaia i te manako tarevake anga e kua ngere ratou i tetai apinga. I te urutoeanga, e akakiteanga te reira i te ngereanga i te arikianga tau no ta Iehova au tauturu. No reira rai aia i karanga ei: “Mei te aa ra te roa o toku akakoromaki anga i teianei uipaanga tangata kikino, e urutoe ua iaku nei?”—Numero 14:27; 21:5.
it-2 719 ¶4
Quarrel
Murmuring. Murmuring discourages and tears down. The Israelites, not long out of Egypt, murmured against Jehovah, finding fault with the leadership that he provided by his servants Moses and Aaron. (Ex 16:2, 7) Later their complaints so discouraged Moses that he asked to die. (Nu 11:13-15) Murmuring can be a deadly danger to the murmurer. Jehovah counted the things said by murmurers about Moses as actually being a rebellious complaint against His own divine leadership. (Nu 14:26-30) Many lost their lives as a result of faultfinding.
Kimi i te Mārama o te Tuatua Mou
it-2 309
Manna
Description. Manna was “white like coriander seed” and had the “look” of bdellium gum, a waxlike and transparent substance having a form that resembles a pearl. Its taste was comparable to “that of flat cakes with honey” or “an oiled sweet cake.” After being ground in a hand mill or pounded in a mortar, manna was boiled or made into cakes and baked.—Ex 16:23, 31; Nu 11:7, 8.
MATI 22-28
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 13-14
“Na Roto i te Akarongo i Ngakau Toa ai Tatou”
Kia Maroiroi na Roto i te Akarongo e te Mataku i te Atua
5 Inara, kua inangaro te nga tangata tutaka e rua, ko Iosua raua ko Kaleba i te tomo atu ki roto i te Enua Taputouia. “E manga ïa na tatou” te ngati Kanaana, i karanga ai raua. “Kua aere ke to ratou maru, teiā Iehova tei ia tatou nei; auraka roa e mataku atu ia ratou.” (Numero 14:9) Te manako papu neneva ua ra ainei a Iosua raua ko Kaleba? Kare rava! Pera katoa mei te toenga o te iti tangata, kua kite ana ratou i te taakaaka anga a Iehova ia Aiphiti ririnui e tona au atua na roto i te Mate Ngauru. Kua kite katoa ratou i te tamate anga a Iehova ia Pharao e tona vaeau ririnui i roto i te Tai Muramura. (Salamo 136:15) Te taka meitaki ra, e e kotoe anga ua te mataku tei akaariia mai e te au tangata tutaka tai ngauru e te aronga ta ratou i akakeu ana. “Aea oki ratou e akarongo mai ei iaku, i te au akairo katoa taku i rave i roto ia ratou ra?” i karanga ai a Iehova, i te akakite anga i tona mamae maata.—Numero 14:11.
6 Kua aere tika atu a Iehova ki te tumu tikai o te manamanata—ki te tu matakutaku i te au tangata i akapikikaa mai ei i to ratou akarongo kore. Ae, kua kapiti akavaitataia tikai te akarongo e te mataku kore, i rauka ai i te apotetoro ko Ioane i te tata atu no runga i te putuputuanga Kerititiano e ta ratou tamaki anga i te pae vaerua: “Teia te mea i vi ei teianei ao, ko to tatou akarongo.” (1 Ioane 5:4) I teia tuatau, kua akatupu mai te akarongo mei to Iosua raua ko Kaleba rai, i te tutu aereia anga te tuatua meitaki o te Patireia i te ao katoa e te Au Kite o Iehova tei tere atu ki te ono mirioni, tei o mai ko te au mapu e te ruaine, te aronga maroiroi e te aronga paruparu. Kare e rauka i tetai enemi i te akamuteki i teia vaeau ririnui e te maroiroi.—Roma 8:31.
Kimi i te Mārama o te Tuatua Mou
it-1 740
The Land That God Gave to Israel
THE land that God gave to Israel was indeed a good land. When Moses sent spies ahead of the nation to explore the Promised Land and to obtain samples of its produce, they brought back figs, pomegranates, and a cluster of grapes that was so large that two men carried it between them on a bar! Though they drew back in fear because of lack of faith, they did report: The land “is indeed flowing with milk and honey.”—Nu 13:23, 27.
MATI 29–APERIRA 4
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 15-16
“Matakite i te tu Parau e te Irinaki Maata ia Koe Uaorai”
Kua Kite Ainei a Iehova ia Koe?
12 Inara, i te iti tangata o Iseraela e aere ra ki te Enua Taputouia, kua manako a Kora e e au manamanata tetai i roto i tu e aratakiia ra te iti tangata. E kua piri atu tetai au tane taoonga teitei e 250 o te iti tangata kia Kora, kia tauta i te rave i tetai au tauianga. Kua irinaki papu tikai a Kora e tetai ke i to ratou pirianga kia Iehova. Kua akakite ratou kia Mose e: “Te akamaata rava na korua, no te mea te tapu katoa nei te uipaanga katoa e pini ua ake, e tei roto a Iehova ia ratou ra.” (Nume. 16:1-3) E tu akatietie tikai te reira e te irinaki papu ia ratou uaorai! Kua akakite a Mose kia ratou e: ‘Na Iehova rai e akakite mai i tona ra.’ (E tatau ia Numero 16:5.) Tae anga ki te openga o tera mai ra, kua mate a Kora e te aronga tei piri atu kiaia i te meameaau.—Nume. 16:31-35.
Kua Kite Ainei a Iehova ia Koe?
11 E tuke tikai te nga turanga o Mose e Kora i te akangateitei anga i ta Iehova akanoonooanga e tana au tukuanga tika. Ka marama tatou eaa to Iehova manako no runga ia raua. No roto mai a Kora i te uanga o te Kohata ngati Levi, e kua mataora aia i tana au apainga ngateitei e manganui, e te kite anga i te akaoraia anga te iti tangata i te Tai Muramura, te turuturuanga i ta Iehova akavaanga i te ngati Iseraela akarongo kore i te Maunga Sinai, e te tauturu anga i te apai i te aruna koreromotu. (Exo. 32:26-29; Nume. 3:30, 31) Kua tiratiratu ua ana aia kia Iehova no te au mataiti e kua akangateiteiia e te manganui o te iti tangata o Iseraela.
Kimi i te Mārama o te Tuatua Mou
Kia Papu te Tuku i te Au Mea Mua na Mua!
Kua manakoia e Iehova taua tumu ra ei mea kino maata. I muri iora, te tuatua ra te Pipiria e, “kua tuatua mairā Iehova kia mose, Ka tamate takiri roaia taua tangata ra.” (Numero 15:35) Eaa ra a Iehova i manako ngakau ketaketai i ta taua tangata ra i rave?
E ono ra no te au tangata ra kia akaputu vaie pera katoa oki kia rave i ta ratou au mea umuumuia no te kai, te kakau e te tamarumaru oki. Ko te ra itu kia akatakaia no tei umuumuia no ratou i te pae vaerua. Noatu ra e kare i te tarevake kia akaputu vaie, e tarevake ra kia taangaanga i taua taime akatakaia ra kia akamori ia Iehova i te raveanga i te reira. Noatu rai e kare te au Kerititiano i raro ake i te Ture a Mose, kare ainei teianei tupu anga e apii mai ia tatou i tetai apiianga i te akanooanga tika i ta tatou au ikianga angaanga i teia tuatau nei?—Philipi 1:10.
APERIRA 5-11
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 17-19
“Ko Au Taau ra Tuanga”
Tuku ra Ainei Koe ia Iehova ei Tuanga Naau?
9 Akamanako ana i te ngati Levi tei kare i rauka ana tetai tuanga enua. No te mea te manako maata ra ratou i te akamorianga ma, ka irinaki ratou kia Iehova kia akono mai ia ratou, tei akakite kia ratou e: “Ko au taau ra tuanga.” (Nume. 18:20) Noatu e kare tatou e tavini ana i roto i te iero mei ta te kau taunga e te ngati Levi rai i rave ana, ka rauka ia tatou i te aru i to ratou tu, na te irinaki anga kia Iehova kia akono mai ia tatou. Ka puapinga rava atu to tatou irinaki anga i roto i te mana o te Atua kia akono mai ia tatou, ia tatou e vaitata atura ki te tuatau openga.—Apo. 13:17.
Ko Iehova Taku nei Tuanga
4 Eaa te puapinga o taua angaanga ra ki te ngati Levi? Kua akakite a Iehova e koia to ratou tuanga no te mea kare o ratou tuanga enua, e ka orongaia tetai angaanga ngateitei tikai kia ratou. Ta ratou tuanga ko ‘te taoonga taunga no Iehova.’ (Iosu. 18:7) Te akaari maira te aerenga tuatua i roto ia Numero 18:20 e kare ratou e ngere i te au apinga materia. (E tatau ia Numero 18:19, 21, 24.) Ka orongaia ki te ngati Levi ‘te ngauru o te au mea katoa i Iseraela, ei tuanga ïa no ta ratou angaanga e rave ra.’ Ka orongaia kia ratou e 10 patene o te kai enua o Iseraela e ka akamaataia ta ratou au manu rarata. E ka oronga atu te ngati Levi i te ngauruanga o ta ratou i rauka mai, “tei meitaki ra,” ei turuturu i te taoonga taunga. (Nume. 18:25-29) Ka oronga katoaia ki te kau taunga ‘te au atinga tapu’ ta te tamariki o Iseraela i apai mai ki te Atua ki tona ngai akamorianga. Ka rauka i reira i te au mema o te kau taunga i te irinaki e ka akono mai a Iehova ia ratou.
Kimi i te Mārama o te Tuatua Mou
g02 6/8 14 ¶2
Salt—A Precious Commodity
Salt also became a symbol of stability and permanence. Therefore, in the Bible a binding covenant was called “a covenant of salt,” the parties often eating a meal together, with salt, to seal it. (Numbers 18:19) Under Mosaic Law, salt was to be added to sacrifices offered on the altar, doubtless denoting freedom from corruption or decay.
APERIRA 12-18
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 20-21
“Kia Akaaka ua Rai me Taumāroia”
E Kimi i te Akaaka e e Akamareka ia Iehova
19 Ka kopae tatou i te rave anga i te tarevake. Akamanako ana ia Mose. No te anere mataiti kua akaaka ua aia e kua akamareka ia Iehova. I te openga o te 40 mataiti ngata i roto i te metepara, kare a Mose i akaari ana i te tu akaaka. Koi mate ua akera tona tuaine, tei tauturu i te akaora i tona oraanga i Aiphiti, e kua tanuia ki Kadesa. E i teianei kua kopekope akaou to Iseraela e kare ratou i akono meitakiia ana. I teia taime “kua tauetono maira te tangata ia Mose” no runga i te vai. Noatu te au temeio ta Iehova i rave na roto ia Mose, e noatu to Mose tu arataki meitaki, kua kopekope ua rai te tangata. Kua kopekope ua ratou i te vai e Mose katoa, mei te mea atura e no Mose te apa i mate vai ei ratou.—Nume. 20:1-5, 9-11.
E Kimi i te Akaaka e e Akamareka ia Iehova
20 No to Mose riri otooto, kua ngaro tona tu maru. Kare aia i tuatua ana ki te toka ma te akarongo, mei ta Iehova i akaue mai, kua tuatua ra a Mose na roto i te riri ki te tangata e kua oronga i te akameitakianga kiaia uaorai. E oti, kua rutu aia i te toka e rua taime e kua taʼe maata mai te vai. No tona ngakau parau e te riri kua rave aia i te tarevake maata. (Sala. 106:32, 33) No tei ngere aia i te tu akaaka, kare a Mose i akatikaia ana kia tomo ki roto i te Enua Taputouia.—Nume. 20:12.
21 Mei teia akaraanga, ka apii mai tatou i te au apiianga puapinga. Te mea mua, kia angaanga ua rai tatou i te akono i to tatou tu akaaka. Me akangaropoina tatou i te reira, ka oki akaou mai te tu parau no te akakeu ia tatou kia tuatua e kia rave i te mea tau kore. Te rua, ka riro te taitaia ei akaparuparu ia tatou, no reira ka tauta tatou kia akaaka, noatu te taitaia.
w09 9/1 19 ¶5
A Judge Who Is Firm for What Is Right
First, God had not directed Moses to speak to the people, let alone adjudge them rebels. Second, Moses and Aaron failed to glorify God. “You did not . . . sanctify me,” God said. (Verse 12) By saying “we shall bring out water,” Moses spoke as if he and Aaron—not God—were the providers of miraculous water. Third, the sentence was consistent with past judgments. God had denied the earlier generation of rebels entrance into Canaan, so he did the same with Moses and Aaron. (Numbers 14:22, 23) Fourth, Moses and Aaron were Israel’s leaders. Those with much responsibility have greater accountability to God.—Luke 12:48.
Kimi i te Mārama o te Tuatua Mou
Kua Aite Ainei Toou Manako ki to Iehova no Runga i te tu Apikepike o te Tangata?
12 Kua rauka ia Iehova i te akautunga ia Aarona no te au tarevake tana i rave. Inara kua kite a Iehova e noatu to Aarona tu apikepike i tetai au taime, kare aia i te tangata kino. Kua rave ana aia i te au tarevake no te mea te na roto ra aia i te turanga ngata e kua akarongo aia ki tetai aronga ke. Inara kare a Aarona e ekoko e kua rave aia i te au tarevake, e kua ariki aia i te akoanga a Iehova. (Exo. 32:26; Nume. 12:11; 20:23-27) Kua inangaro a Aarona ia Iehova e kua tataraara aia. No reira kua akakore a Iehova i tana au ara. Ko te tumu teia i kapikiia ai a Aarona e tona ngutuare tangata ei au tavini akarongo mou no Iehova i te au anere mataiti i muri mai.—Sala. 115:10-12; 135:19, 20.
APERIRA 19-25
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 22-24
“Akariro a Iehova i te Taumaa ei Akameitakianga”
bt 53 ¶5
Declaring “the Good News About Jesus”
5 Today, as in the first century, persecution of God’s people has not silenced their preaching. Time and again, forcing Christians to move from one place to another—either prison or another land—has only helped to introduce the Kingdom message to people in the new location. For instance, during World War II, Jehovah’s Witnesses were able to give an outstanding witness in Nazi concentration camps. A Jew who encountered the Witnesses there relates: “The fortitude of prisoners who were Jehovah’s Witnesses convinced me that their faith was based on the Scriptures—and I became a Witness myself.”
it-2 291
Madness
Madness of Opposition to Jehovah. The prophet Balaam foolishly wanted to prophesy against Israel in order to receive money from King Balak of the Moabites, but Jehovah overruled and prevented his efforts. The apostle Peter wrote about Balaam that “a voiceless beast of burden, making utterance with the voice of a man, hindered the prophet’s mad course.” For Balaam’s madness the apostle used the Greek word pa·ra·phro·niʹa, which has the thought of “being beside one’s mind.”—2Pe 2:15, 16; Nu 22:26-31.
Kimi i te Mārama o te Tuatua Mou
Au Manako Maata Mei te Puka o Numero
22:20-22—Eaa ra to Iehova riri i tupu akera kia Balaama? Kua akakite ke ana a Iehova ki te peroveta ko Balaama e auraka aia e taumaa i te ngati Iseraela. (Numero 22:12) Inara, kua aere atu te peroveta ma te au tangata o Balaka ma te akakoroanga maata i te taumaa ia Iseraela. Kua inangaro a Balaama i te akamareka i te ariki ngati Moabi e kia rauka mai tetai tutaki no ko mai iaia. (2 Petero 2:15, 16; Iuda 11) Noatu e kua maroia a Balaama kia akameitaki atu e kia kore e taumaa atu ia Iseraela, kua kimi rai aia i to te ariki ra mareka anga na te akakite anga e kia taangaangaia te au vaine te akamori ra ia Baala kia akavare i te au tane ngati Iseraela. (Numero 31:15, 16) No reira, te tumu i riri ei te Atua ra ia Balaama no te noinoi tau kore o te peroveta.
APERIRA 26–ME 2
AU MEA UMERE I ROTO I TE PIPIRIA | NUMERO 25-26
“Ka Puapingaia Ainei te Angaanga a Tetai?”
“E Rere ke Atu i te Akaturi”
AERE tetai tangata tautai ki te ngai te reira te ika tana e inangaro ra. Iki aia i te maunu e oti akamata aia i te takiri. I reira tiaki marie ua aia, e i te kai anga te ika, akaēta aia i tana takiri e oti uuti mai aia i te ika.
2 E mou ana rai te tangata mei tera rai te tu. Ei akaraanga, kua vaitata roa te ngati Iseraela ki te Enua Taputouia i to ratou puakapa anga i te Ngai Mataataa i Moabi. Kua taputou te ariki o Moabi e ka oronga aia i tetai moni maata na Balaama me taumaa aia i to Iseraela. I te openga kua rauka ia Balaama tetai ravenga ei akanauru i to Iseraela kia apai mai te taumaa ki runga ia ratou uaorai. I reira, kua iki meitaki aia i te maunu ka tau. Kua tono aia i te au vaine o Moabi ki roto i te puakapa o te ngati Iseraela kia akavare i te au tane.—Numero 22:1-7; 31:15, 16; Apokalupo 2:14.
“E Rere ke Atu i te Akaturi”
4 No teaa te manganui o te ngati Iseraela i vare ei ki te ravenga a Balaama? Te manako ua ra ratou i te navenave o to ratou uaorai anoano tika kore, e kua ngaropoina ia ratou te au mea ravarai ta Iehova i rave no ratou. E maata ua atu te au tumuanga tau no te ngati Iseraela kia vai tiratiratu ki te Atua. Kua akaora mai aia ia ratou mei te tuikaa i Aiphiti, kua angai ia ratou i te metepara e kua apai meitaki ua mai ia ratou ki te Enua Taputouia. (Ebera 3:12) Inara kua vare rai ratou ki te au peu viivii o te akaturi. Kua tata te apotetoro a Paulo e: “Auraka katoa tatou e akaturi, mei tetai papaki o ratou i akaturi ra, e mate iora.”—1 Korinetia 10:8.
Kimi i te Mārama o te Tuatua Mou
it-1 359 ¶1-2
Boundary
It thus appears that the distribution of the land among the tribes was governed by two factors: the result of the casting of the lot, and the size of the tribe. The lot may have established only the approximate location of the land inheritance each tribe would have, thus designating an inheritance in one section or another of the land, such as to the N or S, E or W, along the coastal plain, or in the mountainous region. The decision of the lot proceeded from Jehovah and hence would serve to prevent jealousy or quarreling among the tribes. (Pr 16:33) By this means God would also guide matters so that the situation of each tribe would fall in accordance with the inspired deathbed prophecy of the patriarch Jacob recorded at Genesis 49:1-33.
After the casting of the lot had determined the geographic location of a tribe, it would then be necessary to determine the extent of its territory on the basis of the second factor: its proportionate size. “You must apportion the land to yourselves as a possession by lot according to your families. To the populous one you should increase his inheritance, and to the sparse one you should reduce his inheritance. To where the lot will come out for him, there it will become his.” (Nu 33:54) The decision of the lot as to the basic geographic location would stand, but adjustment could be made as to the size of the inheritance. Thus, when Judah’s territory was found to be too large, its land area was reduced by assigning portions of it to the tribe of Simeon.—Jos 19:9.