Awetekapai Tipa Waraga Dunguratise Nga ga Gaani Raka na Sunge
© 2024 Watch Tower Bible and Tract Society of Pennsylvania
NGI 6-12
AŨKUMUKO ROGO FUGO MBORI YO ATAMBUAHE 127-134
Avunguagude—Oni Naandu Kindi Kumbatayo Kaa Ngerafuo Gaoni Bawene Ũkumbo
Mo bi Gamo Bangiriba Dagba ga Yekova Aborokporo yo na Nyanyakipaha
9 Yekova ima fu gu tandu fu wiri aboro nga ga vunga agude, gbiati gu tindiro nga ga yugopai fuyo tipa i kpinyemu ko na kini irisiko. Ka singia mo nga vungugude, ya mo mo na tambuahe tipa gi kparakpara gamahe re? Wa vura duhe nga Yekova ima fu bakere tandu mangaapai fu amaraika, ko afunga gu momu fuyo nga ga vunga agude te. Sidu, ka singia vungugude nga mo, mo du na tambuahe tipa gu momu du bero nga ga sonosa agude. I ima fu gu nyanyakipa tindiro fu avunguagude nga ga raba awiriyo rogo “ga Gbia rabahe na rugahe.” (Ef. 6:4; Pa Rug. 6:5-7; Tam. 127:3) Tipa ka undo avunguagude, ga Mbori riigbu ima fu badungu aũsunge du mburuhe ri Ziazia Kekeapai, wa gu nga awaraga, avidio, abia, na agu akeke apai du rogo Internet. Si tie ziazia nga, gu Barani du ngbangbaturũ yo gbiati Wiriko ima kpinyemu rukutu agude. (Rk. 18:15-17) Ho avunguagude amanga gupai ni rengbe omeyo na ni tipa kaa ngera fuo awiriyo, Yekova nadu na ngbarago. Na gu ngbatunga avunguagude re na fu gu maabangirise fu awiriyo nga ga du ni ga Yekova aborokporo nyeanye kindi!
w19.12 kpe. 27 genewa. 20 Avunguagude—Oni Raba Awironi I Kpinyemu Yekova
20 Oni ini awironi wenengai. Atambuahe 127 naringbisa agude kuti aguanza. (Oni gedi Atambuahe 127:4.) Kina wai rengbe yo ka mbakada aguanza rogo ahe yo ni bakiakia, na bakio ra kidu ni bakiakia, kinawo a du agude, agude ni bakiakia. Sidu, si naida avunguagude diberã tipa wai rengbe yo ka raba agude ni basasa. Arogotise naraka rogo gu Yisaraere du ti gi gaani regbo re nga agu yo naasonosi awiriyo ue i du ni agu agude nairiso Yekova agumba pa gupai i abihe naundo yo, i aya, “Ani anaawisigo Ziazia Kekeapai na yo ni basasa.” Si nirengo nga, ai bariikporo rengbe ka diaberã singia wo du si aida ni naamanga wisigopai na awirini.
Nyanyakipa Ahe Nga ga Toro
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Plants of the Bible
The Bible psalmist alluded to some characteristics of the olive tree when he promised those fearing Jehovah: “Your sons will be like slips of olive trees all around your table.” (Ps 128:1-3) Cuttings, or slips, cut from a grown olive tree are often used for starting new trees. In addition, aged olive trees may send up shoots from their roots, thereby perpetuating themselves. Like such shoots, sons would surround a father, contributing their part to the happiness of the family.
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La végétation de la Bible
Un psalmiste fit allusion à certaines caractéristiques de l’olivier quand il promit à quiconque craignait Jéhovah : “ Tes fils seront comme des plants d’olivier autour de ta table. ” (Ps 128:1-3). On coupe souvent des branches, ou boutures, sur un olivier adulte pour faire pousser de nouveaux arbres. De plus, les vieux oliviers peuvent produire des pousses depuis leurs racines, se perpétuant ainsi eux-mêmes. Comme ce genre de pousses, des fils entoureraient un père, contribuant au bonheur de la famille
NGI 13-19
AŨKUMUKO ROGO FUGO MBORI YO ATAMBUAHE 135-137
“Gaani Gbia du ku ri Ambori Dunduko”
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Power, Powerful Works
God’s control of natural forces distinctive. To prove himself the true God, Jehovah might reasonably be expected to demonstrate his control over the created forces, doing so in a way that would be distinctly connected with his name. (Ps 135:5, 6) Since the sun, moon, planets, and stars follow their regular courses, since the earthly atmospheric conditions (producing wind, rain, and other effects) obey the laws governing them, since locusts swarm and birds migrate, then these and many other normal functions would not suffice to sanctify God’s name in the face of opposition and false worship.
Nevertheless, Jehovah God could cause the natural creation and elements to testify to his Godship by using them to fulfill specific purposes beyond their ordinary function, often at a specifically designated time. Even when the events, such as a drought, a rainstorm, or a similar weather condition, were not unique in themselves, their coming in fulfillment of Jehovah’s prophecy made them distinctive. (Compare 1Ki 17:1; 18:1, 2, 41-45.) In most cases, though, the events were extraordinary in themselves, either because of their magnitude or intensity (Ex 9:24) or because they occurred in an unusual, even unheard of, way or at an abnormal time.—Ex 34:10; 1Sa 12:16-18.
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FORCE, PUISSANCE, ŒUVRES DE PUISSANCE
Dieu exerce visiblement la maîtrise des forces naturelles. On pouvait raisonnablement attendre de Jéhovah que pour prouver qu’il est le vrai Dieu il démontre sa maîtrise des forces créées par lui-même, et le fasse d’une manière qui soit visiblement liée à son nom (Ps 135:5, 6). Étant donné que le soleil, la lune, les planètes et les étoiles suivent des trajectoires constantes, que les conditions atmosphériques terrestres (produisant le vent, la pluie et d’autres effets) obéissent aux lois qui les régissent, que les sauterelles essaiment et que les oiseaux migrent, ces faits et les nombreuses autres fonctions normales ne suffiraient pas pour sanctifier le nom de Dieu face à l’opposition et au faux culte
Cependant, Jéhovah Dieu pourrait faire témoigner de sa Divinité par la nature et les éléments en les employant pour accomplir des desseins précis sortant du cadre de leur fonction normale, souvent à un moment désigné précisément. Même si l’événement, comme une sécheresse, un orage, ou une situation météorologique semblable, n’avait rien d’exceptionnel, le fait qu’il se produisait pour réaliser une prophétie de Jéhovah le rendait particulier (voir 1R 17:1 ; 18:1, 2, 41-45). Dans la plupart des cas, toutefois, les événements étaient de nature extraordinaire, soit par leur ampleur ou leur intensité (Ex 9:24), soit parce qu’ils se produisaient d’une manière inhabituelle, voire inouïe, ou à un moment anormal. — Ex 34:10 ; 1S 12:16-18
Wai ga Yekova Bangabanga Nyemuse Aundo Ro?
16 Ho du Yekova ni ni gaani Bagbuko, ani nadu ni bandabanda rani. Ono ti kura aregbo, ani ima rengba kadu na gberãrago na ka gene adunga tipa ani mbu du na ni ya. Ti ngbatunga aregbo wa gure, ginipai rengbe Yekova ka mangaha furani? (Oni gedi Atambuahe 136:23.) Ko namaa beko tii rani yo, na ki tumba rani zezeredi kuari, na ki undo rani ani mbu du na gberãrago. (Tam. 28:9; 94:18) Wai ani agbia undo: Ani ima ino gupai nga ani ima rengba ka kido kuti Mbori ti aregbo dunduko. Gipai re naundo rani ani tingidi gupai nga ani nagbia amaku rogo agene ue. Bambataha nga, ka ani vura kaa raka kina wari vurũ, ani ima ino gupai nga Yekova ti aregbo dũ nikaa banda rani abanda. Uepai nga, gu Barani nga boro nyemuse du ngbangbaturũ yo nangerafuo rani dudunguro.
Nyanyakipa Ahe Nga ga Toro
“Aboro Ngbarago Nga Aguyo Nabandapa Gayo du Niruruse” fu Yekova
Yekova ima yugoho ziazia nga ko na pagbia beko kurii “abaira tandu.” Ani bingo akpiapai biata. Faro nga ga Ezipeta ko asa ga Mbori aboro ni akanga na ko aká bara dunguhe ka mbu gene fuyo i ndu. Ono Mbori akusi gako aboro tii sunge kanga na ko ki imi Faro Zamba Baime yo. (Gate 14:26-28; Tam. 136:15) Gu Bakindo Babera nangia Beresasara amangi pumbo na ‘ko akiisi pa tiko fu Gbia ngbangbaturũ,’ na “ki nitaasi rimo agu ambori nga ga feda, na ga dahabu na ga sirigi” kuba Yekova. (Dan. 5:22, 23) Ono Mbori aumbasi pa gi boro rũko re. “Ni kina gu yuru re,” i aimi Beresasara na ki fu gako kindo fu aMadaio na aParaso. (Dan. 5:28, 30, 31) Bakindo Erode Aguripa gu Bambata ko nga ga Paresitina aimi gu mokedi nangia Yakoba na ki ba gu mokedi nangia Petero ku bambukiso yo na gu berãpai nga ko nika imoko a. Ono Yekova aká na Erode ti manga ko gupai ko aaida ka mangaha. “Maraika Gbia ki yawa ko ayawa,” na ko ki kpi.—Amo. 12:1-5, 21-23.
NGI 20-26
AŨKUMUKO ROGO FUGO MBORI YO ATAMBUAHE 138-139
Ka mo Mbunga Gunde ti sa ro ka mo Naakaragapai ba Dunguratise yo Ya
Oni Tambua Yekova Dagba Rimbasa Aboro
10 Ya mo mo naakio akio be gunde ti ai gu regbo mo aberãpa tumba bero kuari ka fu karagapai? Ka si du nga pai ni naamanga ro wo, mo ni saro te. Gu rengo duho nga ani dunduko wiri bete gunde ninaamanga rani amanga ho ani afu karagapai ni. Tipa mo dibe gi gunde nasa ro ka mo naafunga karagapai re ya, si naida mo ini ginipai du nasa ro mo naagunde. Ya mo mo nagunde nga bangiro nika go ago ti gu karagapai mo naaida ka fuhe re watadu mo nagunde nga mo nika fu iraira karagapai? Ya mo mo nabaka bangiro nga gamo karagapai angbanga wa ga kura aboro te? Ka pe guhe nga rengo, ngbatunga agu agunde re ima rengba ka yugopa wenepai. Si nayugo gupai nga mo nga boro umbasitise na mo nabi aboro na nyanyakipa yo kisusi ro. Yekova ima kpinyemu gi sino nga ga umbasitise re. (Tam. 138:6; Frp. 2:3) Ono tie, Yekova naida gupai aida a nga mo tambua ko na ki ngarasi akuaro ho du mo ni ba adunguratise yo. (1 Tesa. 5:11) Ko ima kpinyemu ro na ko nika fu gu wingbaduse afu foro si aida mo du na n.
Oni Ngarasi Akuaroni ti Regbo Agu Adunguratise Nga ga Dungurati
7 Mo ima rengba ka bihe ni pa undo ka fugö bete agu aberãpai i akusihe rogo agu Ngbaõbambu Sinziri du kusayo. Ni kpiapai, mo mbakadi gamo karagapai wenengai. (Snz. 21:5) Ka si du nga mo inidi tiro wenengai na gupai i asakapai tipaha, si ima rengba kadu foro taata mo tumba bero ka fu karagapai. Na berewe a, si naida gamo akaragapai du ni wiri guruhe. (Snz. 15:23; 17:27) Ka si du nga mo nafu guru karagapai, si ima rengba ka sa gupai nga ka mo dunga na bakere gunde ya. Gu karagapai du ni wiri guruhe, isoke na fugo sa watadu ue ima rengba kadu taata fu awirinamo tipa i rugutiyo na ni ti gu karagapai du ni gbangaha na kidu na dungu aberãpai rogoho. Ni fu mo gu karagapai du ni wiri guruhe kina wai mo naafura, si nika yugo gupai nga mo ima mbakada gamo karagapai wenengai na mo ima rugatiro nzunzu na gupai oni awisigoho.
Nyanyakipa Ahe Nga ga Toro
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Forgiveness
Moreover, forgiving others for personal offenses, regardless of the number of times involved, is a Christian requirement. (Lu 17:3, 4; Eph 4:32; Col 3:13) God’s forgiveness is not extended toward those who refuse to forgive others. (Mt 6:14, 15) However, even when serious wrongdoing leads to expulsion of “the wicked man” from the Christian congregation, that person may in due time be accorded forgiveness if he proves that he is truly repentant. At that time all in the congregation can confirm their love for him. (1Co 5:13; 2Co 2:6-11) However, Christians are not required to forgive those who practice malicious, willful sin with no repentance. Such become God’s enemies.—Heb 10:26-31; Ps 139:21, 22.
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PARDON
D’autre part, le christianisme requiert qu’un chrétien pardonne aux autres leurs offenses, quel qu’en soit le nombre (Lc 17:3, 4 ; Ép 4:32 ; Col 3:13). Dieu n’accorde pas son pardon à ceux qui ne veulent pas pardonner aux autres (Mt 6:14, 15). Cependant, même lorsqu’une action grave conduit à l’expulsion du “ méchant ” de la congrégation chrétienne, celui-ci peut, en temps voulu, être pardonné s’il prouve qu’il est réellement repentant. À ce moment-là, tous les membres de la congrégation peuvent confirmer leur amour pour lui (1Co 5:13 ; 2Co 2:6-11). En revanche, il n’est pas demandé aux chrétiens de pardonner à ceux qui pratiquent le péché volontairement, par méchanceté, sans se repentir. De telles personnes se font ennemies de Dieu. —Hé 10:26-31 ; Ps 139:21, 22
NGI 27–WEGEBE 2
AŨKUMUKO ROGO FUGO MBORI YO ATAMBUAHE 140-143
Mo Mangipai Ringbisihe Kuti Gamo Kparakpee Tipa Undo
Mo ‘Gi Agu Apai Nga ga Iratatamana’
13 Oni naabi arugute ni gu gopai nayugo gupai nga Mbori ima kpinyemu roni. Yekova naida gupai du ni bawenehe tipa rani. (Snz. 4:20-22) Ho ko aruga rani ni rogo Fugoko yo, rogo agu awaraga du mburuhe rii Ziazia Kekeapai, watadu vurube gu kuarani idipase niima nyaka rogo toro yo, si nayugo gupai nga ko ima kpinyemu rani. AEbere 12:9, 10 naya, “Ko [namangaha] wa ngba ha tipa rani.
14 Oni moiberã roni kuti rugute, angianga gu gene i afuhe ngbaha ya. Ti kura aregbo, ani ima rengba ka berã gupai nga, gu rugute i nifuhe furani re i naafunga ha ngba bawene gene te. Kina rengo ngaha nga, si naida ai gu boro nafu rugute asadi ka saha taata tipa aboro dihe kugume. (Gara. 6:1) Ono ka singia ani du i afu rugute furani, si naida ani berẽpa gupai rengbe ani ka wirikaha ti gu rugute re—ka si vura du vurũ nga ani naberã gupai nga gu boro nifu gu rugute re furani si naida ni fuhe ngba wene gene. Ani rengbe ka sana tirani nga: ‘Ka si vura du vurũ nga mi aidanga gu gene i nifu rugute ngbaha te, ya mo pai ho rengbe mi ka wirikaha ti ni? Ya mo mi rengbe ka zanga berã kina pa agu aingahe nga ga gu boro ninaafu agu arugute re na ki wirikipai ti agu arugute re?’ Si ima rengba kadu nipa tatamana furani tipa ani gbata gene ka gbia undo ti ai gu rugute ani agbiaha.—Snz. 15:31.
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Maintain “Purity of Heart” in These Critical Times
Pressure from opposers, economic hardship, and serious illness have weighed on some of God’s servants. On occasion, their hearts too have been affected negatively. Even King David went through such an experience: “My spirit faints away within me; in the midst of me my heart shows itself numbed.” (Ps. 143:4) What enabled him to overcome such moments? David called to mind God’s dealings with His servants and how he himself had experienced deliverance. He meditated on what Jehovah had done for the sake of His great name. David kept himself concerned with God’s works. (Ps. 143:5) In a similar manner, meditating on our Creator and all that he has done and continues to do for us will help us even when we are under trial.
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Gardons “ le cœur pur ” en ces temps critiques
Certains adorateurs de Dieu sont affligés par l’opposition, les difficultés économiques ou une maladie grave. Parfois ces situations les minent profondément. Le roi David est lui aussi passé par de tels moments : “ Mon esprit défaille en moi ; au milieu de moi mon cœur reste engourdi. ” (Ps. 143:4). Qu’est-ce qui lui a permis de se ressaisir ? Il s’est souvenu des manières d’agir de Dieu à l’égard de son peuple, ainsi que de certains épisodes où lui-même avait été secouru. Il a médité sur la manière dont Jéhovah s’était grandi aux yeux de ses adversaires. Sans relâche, David s’est intéressé aux œuvres de Dieu (Ps. 143:5). Si, comme lui, nous méditons sur notre Créateur, sur tout ce qu’il a fait et continue de faire en notre faveur, nous ne sombrerons pas dans le désespoir
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Manga Rogatise “Kina Rogo Gbia yo” Ya mo si Rẽarẽ Kindi?
Gu kura aregbo kinaho rengbe mo ka bi tiro wa gu bake apapara Atambuahe nangia Davide naya: “Ako Yekova, mo ípisi tiro ka karaga pai fere! Torore nanyasa! Ka mo nióko nga kpakpuro ti re ya.” (Tam. 143:5-7, 10) Ti ngbatunga agu aregbo re, mo mbu regbo fu gu Bamo du ngbangbaturũ yo ko yugu gupai ko aidaha tipa ro. Mo rengbe ka manga gipai re ni dia mo regbo ka geda Fugoko na kini berẽkurii gupai mo agedaha. Mo nika ino wai du gako arugute na ki bi wai ko amangipai tipa gako aboro bakuru kusayo. Ka mo degeturo fuko, si nika zambuasi gu kido du mo na ni kuti gako tatamana ka giasangbako.
Nyanyakipa Ahe Nga ga Toro
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Venom
Figurative Use. The lying, slanderous statements of the wicked, so damaging to the victim’s reputation, are likened to the deadly venom of the serpent. (Ps 58:3, 4) Of slanderers, it is said, “The venom of the horned viper is under their lips” (or, “behind their lips”), even as the viper’s venom gland lies behind the lip and fangs of its upper jaw. (Ps 140:3; Ro 3:13) The human tongue, misused in slanderous, backbiting, false teaching, or similarly harmful speech, “is full of death-dealing poison.”—Jas 3:8.
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VENIN
Emploi figuré. Les déclarations mensongères et calomnieuses des méchants, si nuisibles à la réputation de la victime, sont comparées au venin mortel du serpent (Ps 58:3, 4). Au sujet des calomniateurs, il est dit que “ le venin de la vipère cornue est sous leurs lèvres ” (ou : “ derrière leurs lèvres ”), tout comme la glande à venin de la vipère est placée derrière la lèvre et les crochets de sa mâchoire supérieure (Ps 140:3 ; Rm 3:13). La langue humaine employée à mauvais escient pour répandre la calomnie, la médisance, le faux enseignement ou un autre langage pareillement nuisible, est “ pleine d’un poison qui donne la mort ”. — Jc 3:8.
WEGEBE 3-9
AŨKUMUKO ROGO FUGO MBORI YO ATAMBUAHE 144-146
“Rago Nangba ti Agu Aboro du Gayo Mbori Nga Yekova!”
Asanahe Be Agedihe
2. Oni makianga pa agu apai dũ du rogo agu atambuahe re. Agu amaku i nafura tipaha rogo veresi 12 kuti 14 ani nagia rogoyo nga agu amaku re tipa ruru aboro, nga aguyo naida i ‘batasiyo na ki kusiyo’ be gbegberẽ aboro (veresi 11). Gi berãpai re a ni yuguyuguhe rogo veresi 15, gu fugo du yo bara ue nga “rago nangba,” si nafura tipa kina bangisa aboro, nga agu aboro “du gayo Mbori nga Yekova.
3. Gi giarogopaiyo re na ngbanya dagbaha na gu kura apapara Ziazia Kekeapai nga gu nakido ga Mbori ruru aboro nga Mbori nika fu maku afu fuyo. Gi atambuahe re nayugopa gu ga Davide maabangirise nga gu naadu na wene mburuhe ti ni nga, tingbafuo Mbori batasi aYisaraere be avurayo, Ko nika fu maku fuyo i ki du na ngbarago gbiati kumuko. (Pa Mot. 26:9, 10; Pa Rug. 7:13; Tam. 128:1-6) Ni kpiapai, Pa Fu Rugute ni Ue he 28:4 naya: “Maku adú fu gu vungu oni ka vunga, na ku ri gu zuzuahe nga ga gaoni sende, na ku ri awiri gaoni zogozogo anya, ku ri pa zuga gaoni abagara, na ku ri awiri gaoni akandoro.” Nirengo, ti regbo gu zogarago nangia ga Soromo wiri Davide, ringara adu rogo bakere zereda na kumuko. Gu garakaha agaraka berewe nga, kura agu apai naadu ti regbo ga Soromo zogarago aayugopa ga Masiya zogarago.—1 Aba. 4:20, 21; Tam. 72:1-20.
Oni Banda gu Gaoni Maabangirise Nga ga AKristano Nyanyaki
16 Gaani maabangirise nga ga nyenye unga nga nyanyakipa gamahe be Mbori. Ani nangera tipa bawene apai kumbatayo—nga gu du ani na gu kido nga si nika manga amanga. Gaani maabangirise namangapai wakina ũzadahe, si naundo rani ani hi aˈasada, ani ru nyanyaki ti regbo arungosiro, na zavura ki gbiatirani na kpio. Gaani maabangirise namangapai wakina kpakpari vura, si nabanda gaani berã tipa ani ká gupai du ni irairaha na ki kakuti gupai du ni ruruhe. Gi maabangirise Baibiri apepaha furani re naundo rani ani ini Mbori wenengai na si nayugo pa bakio wai furani ko nakpinyemu rani. Ani nagbia bakere undo ho ani abanda gaani maabangirise ni si du nyanyaki.
17 “Gu mokedi nangia Pauro afu gu ngarasaro rogo gako waraga yo fu aRomo nga, “Rago angba ti roni na maabangirise.” (Rom. 12:12) Rago aangba ti Pauro mbiko ko aima du na gu kido nga ka ko nye ni ruruko, ko nika gbia nyenye unga ngbangbaturũ yo. Ani ima rengba a kadu na ngbarago na gaani maabangirise bambiko ani ima du na gu kido nga, Yekova nika banda gako akidohe abanda. A wa Bake papara Atambuahe akehe, “rago nangba ti gu ni . . . namaa bangirini koyo du Yekova ni nga gani Mbori, . . . naka kuti gako pai yososo kindi.”—Tam. 146:5, 6.
Gini Ngbatunga Nyemuse Naye na Ndikidi Ngbarago?
19 Ga Satana zegino ima rungosi aboro tipa agarã wa 6000, na digido gu gako zegino re ima mbeda kada. Kpotosende ima hi be agu aboro nakpinyemu tiyo, marã, gbiati agu apai nga ga ngbarago ni bakerehe kisusi. I nga agu aboro du na nyemu kina guhe rengbe yo ka gbiaha be kura aboro, nga agu aboro nabi agu apai i akpinyemuhe na nyanyakipaha kisusi rogo gayo raka yo. Ka gu ngbatunga aboro re dunga nzunzu na ngbarago te. Kuba gure, a wa bake papara atambuahe akehe: “Rago nangba ti gu ni du na ga Yakoba Mbori ni gani mounda, nga gu ni namaa bangirini koyo du Yekova ni, nga gani Mbori.”—Tam. 146:5.
20 Nyemuse tipa Mbori nazambua azambua dagba ga Yekova aboro yo, na agarã dunduko ani ange kina kumbatayo. Gure nga gu gopai nayugo gupai nga ga Mbori Kindo nazogarago na barambeda, si nika ye na agu amaku ku auru kpotosende ani arengbanga ka berã kandara berẽberẽ paha ya. Ndikidi ngbarago nga gu nanyeanye kindi naye ti manga gupai Mbori akpinyemuhe, na ti ino gupai nga ani nasa ngbarago ti Bakerepa Boro kisusi. Na agu aboro nakpinyemu Yekova nika du na ngbarago nyeanye kindi! Rogo gu kekeapai ngbefuo gere, ani nika bi agu asino gu nyemuse nga ga gbangbati akusaha na ki bi gu kparakparapai du dagbaha na agu asino du ti ga Yekova amoyambu.
Nyanyakipa Ahe Nga ga Toro
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Animals
The Bible inculcates just and merciful treatment of the lower creatures. Indeed, Jehovah represents himself as the Loving Provider for their lives and well-being. (Pr 12:10; Ps 145:15, 16) The Mosaic Law enjoined proper care of domestic animals. When found straying, domestic animals were to be returned safely to their owner; when crushed under a burden, they were to be relieved. (Ex 23:4, 5) They were to be worked humanely. (De 22:10; 25:4) They, as well as man, were to benefit from the Sabbath rests. (Ex 20:10; 23:12; De 5:14) Dangerous animals were to be controlled or destroyed. (Ge 9:5; Ex 21:28, 29) Crossbreeding of different sorts was forbidden.—Le 19:19.
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ANIMAUX
La Bible apprend à traiter les créatures inférieures avec justice et bonté. En fait, Jéhovah se présente lui-même comme celui qui, avec amour, prend soin de leur vie et veille à leur bien-être (Pr 12:10 ; Ps 145:15, 16). La Loi mosaïque ordonnait de prendre soin des animaux domestiques. Si quelqu’un trouvait un animal domestique égaré, il devait le ramener sain et sauf à son propriétaire. Celui qui voyait un animal domestique écrasé sous sa charge devait le dégager (Ex 23:4, 5). Il fallait traiter les animaux au travail avec bonté (Dt 22:10 ; 25:4). Comme les humains, ils devaient bénéficier des repos sabbatiques (Ex 20:10 ; 23:12 ; Dt 5:14). Les animaux dangereux devaient être surveillés ou mis à mort (Gn 9:5 ; Ex 21:28, 29). Il était interdit de croiser des animaux d’espèces différentes. — Lv 19:19.
WEGEBE 10-16
AŨKUMUKO ROGO FUGO MBORI YO ATAMBUAHE 147-150
Badungu Nduapai gu Duho si Aida Ani Tambua Yekova ti Ni
Tipagine si Aida “Oni Támbua Yekova!” Ti Ni?
5 Yekova aafunga wasa sa fu aYisaraere kina wa i angia rikaaboro te, ono ko afu wasa fuyo ni basasa dunduko a. Kina gu bangisapai re du areme a. Bake papara Atambuahe akepai tipa Mbori ki ya: “Ko nahusa agu yo du na rungo kpotoyo yo, ki vodi gayo aoro a.” (Tam. 147:3) Nirengo, Yekova nangera angera fuo agu aboro du rogo fudifudiapai, singia gu fudifudiapai du ti kpotose watadu gu du kpotose yo a. Areme, Yekova na nyemu ka fu wasa furani na ka zeresa agu aoro du kpotorani yo. (Tam. 34:18; Yes. 57:15) Ko nafu tatamana na ome furani tipa ani sovura kuti agu akpakarapai rengbe ani kadu rogoho dunduko.—Yak. 1:5.
6 Sidu, bake papara Atambuahe aˈaria berãko kuti agu ahe du ngbangbaturũ yo, ki pe gupai furani nga Yekova “nageda akerekuru” na “ki niyambu rimo kuti ra dunduko.” (Tam. 147:4) Tipagine du ko aˈaria tiko ti ni ti gupai ko aafura tipaha, kini tona fura tipa agu ahe du ngbangbaturũ yo? Oni berẽnga kurii gipai re: Gu bake papara Atambuahe re aima rengba ka bi akerekuru na bangiriko, ono ko aainongo bangera te. Vuru agu agarã yo susi, bange agu akerekuru rengbe ani ka bira ima nge kisusi. Kura aboro naberãha nga abirioni akerekuru du rogo gu badona akerekuru nisaha ani abihe nga Milky Way galaxy. Na si nawira wa bange abadona akerekuru rogo zegino dunduko ima susa abirioni! Ka ani gedinga akerekuru te nirengo! Ono Bakusiahe nayamba rimo kuti ra dunduko. Gere nayugo gupai nga akerekuru dunduko ni bakiakia bangiri Yekova. (1 Kor. 15:41) Na ginipai du tipa agu aboro ko akusiyo ku auru kpotosende? Gu Mbori naima ino gu ba du ai kerekuru rogoho ti ai regbo ima ino ro, ko ima ino gu ndikidi ba du mo rogoho, wai du mo na gupai mo aidaha ti ai regbo!
Tipagine si Aida “Oni Támbua Yekova!” Ti Ni?
7 Anga kina nyemu ro sa du ti Yekova te, ono ko a na gu ome gbiati nunga si aidaha tipa ka undo ro rogo gu fudifudiapai nga ga raka. (Oni gedi Atambuahe 147:5.) Mo ima rengba ka bihe nga gu pai du mo rogoho ima kpakara ni kerehe na gu tindiro du kuriro ima roa ni kerehe. Yekova ima inopa gamo azangarengba, na ko ‘natingida paro atinga ya nvutu sende nga mo.’ (Tam. 103:14) Mbiko gupai nga ani nga kpakpa aboro, ani namanga aingahe dedede. Nairiwo wai rago naagberã tirani nga ani naainga ngbarani yo, ani na gu nyemuapai tirani nga ga borose, watadu ani na gu sino tirani nga kaa kpi aboro tipa agu ahe du beyo! Yekova amanganga ngbatunga agu aingahe re te; ono wa vura duhe wo, gako rugatinapai tipa rani ni basukosuko ho na ka i rugunga tise na paha te!—Yes. 40:28.
Tipagine si Aida “Oni Támbua Yekova!” Ti Ni?
18 Bake papara Atambuahe aima ino pa wai Mbori angba na gu gako aboro naadu mbata. Kina yo sa nangia gu yangara rikaaboro Mbori afu “gako pai” na “gako rugaapai na gako asarangbanga” fuyo. (Oni gedi Atambuahe 147:19, 20.) Areme, si ni pa maku furani kadu ni gu yangara aboro auru kpotosende du rimo Mbori rirani. Mbiko pa ino ani Yekova na pa mbu ani Fugoko si nimangisunge rogo gaani raka yo, ani ima ye kadu na wene pagume na ko. Wa kina bake Atambuahe 147, ya mo anga oni na dungu nduapai beroni ka ya ‘Ani támbua Yekova!’ na kini ngarasi kura aboro i mangi kina gu bangisa pai re te?
Nyanyakipa Ahe Nga ga Toro
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Birds
The psalmist called upon the “winged birds” to praise Jehovah (Ps 148:1, 10), and birds do this by their very structure and their complex design. A single bird may have from 1,000 to over 20,000 feathers. Yet each feather is composed of a shaft from which branch out hundreds of barbs forming an inner web, each barb containing several hundred smaller barbules and each barbule having hundreds of barbicels and hooklets. A single six-inch wing feather of a pigeon is thus estimated to contain some hundreds of thousands of barbules and literally millions of barbicels. The aerodynamic principles built into birds’ wings and body design surpass in complexity and efficiency that of modern-day aircraft. A bird’s hollow bones contribute to its lightness, and thus the skeleton of a frigate bird with a 2-m (7 ft) wingspan may weigh only about 110 g (4 oz). Certain wing bones of large soaring birds even have trusslike supports, like the struts inside airplane wings, within the hollow portions.
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OISEAUX
Le psalmiste invita les “ oiseaux ailés ” à louer Jéhovah (Ps 148:1, 10), et c’est ce que font les oiseaux par leur structure même et par leur conception complexe. Un oiseau peut avoir de 1 000 à plus de 20 000 plumes. Chaque plume est pour sa part constituée d’un tuyau d’où partent des centaines de barbes qui forment un maillage interne, chaque barbe étant garnie de plusieurs centaines de barbules et chaque barbule étant munie de centaines de barbicelles et de crochets. On estime donc qu’une plume de pigeon de 15 cm de long contient plusieurs centaines de milliers de barbules et littéralement des millions de barbicelles. Les principes aérodynamiques qui entrent dans l’agencement des ailes et du corps de l’oiseau surpassent en complexité et en efficacité ceux des avions actuels. Les os creux des oiseaux contribuent à leur légèreté, au point que le squelette d’une frégate d’une envergure de 2 m ne pèse parfois que 110 g. Chez les grands oiseaux planeurs, certains os de l’aile comportent même dans leurs parties creuses des renforts en forme d’armature comparables aux entretoises des ailes d’un avion
WEGEBE 17-23
AŨKUMUKO ROGO FUGO MBORI YO ASANZA 1
Paranga Aboro—Da Oni Nika Degaturoni Funi?
Ka He Dinga Gaoni Mosoro Beroni Ya
16 Na ka mo ngia sosono gude na mo kini bihe nga avunguro nga aKristano aruganga tiyo na mo te na i naka na mo ti manga kuraapai? Gu gberãrago rengbe mo kadu na ni ima rengba ka sa ro mo naakapa singia iriso Yekova nga wene gene raka. Ono ka mo mbu gberãrago si sa ro mo mbu iriso Yekova, ngbutuko, mo nika kura bara gupai nga boro ho nakpinyemuro nzunzu kisusi avunguro nga aguyo nagunde ti Mbori gbiati gamo dungurati te.
17 Ka si du nga avunguro aruganga ro te, ya mo mo bakingo bangiro singia boro i naberã paro aberã nzunzu te? (Eb. 12:8) Ono isoke si rengbe kadu nga gu gene avunguro aruga ro ngbaha du angbanga tiro ya. Kuba gupai nga kaa kpakana gu gene i afu rugute foro ngbaha, mo asadi ka ino gupai nga, ndupai ima rengba kadu ho i amangapai ti ni wa gu i amangaha re. Sidu, mo ongo ki zanga zinga ka si du nga i nabisira gupai mo namangihe. Fugo Mbori naya: “Gu boro naka na fugoni du na inahe, na gu ni du na bayee toro nga boro rugatinapai.” (Snz. 17:27) Mo moihe ni gamo sasa nga kada ni gu boro naima nyaka rogo toro yo nga guni rengbe ka onga aonga ho i afu rugute ni funi, nga guni nagbia undo ti rugute zanga kpakana gu gene i nafuhe ngbaha. (Snz. 1:8) Pa maku du ngaha kadu na avunguroni ni agu aboro naima kpinyemu Yekova nzunzu. Nirengo, i na nyemu ka undo roni oni gbia gaoni mosoro nga ga raka.
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Ani Banda Gu Gaani Asino Nga Ga Akristano
11 Oni gbata gene ka fu ngbarago fu Mbori angianga fu aboro ya. Si nga sino aboro tipa boro du rogo gu badona nga ga aboro angianga ka sungo nisani ya. Aboro dunduko naida kadu na abakureayo ti ni, naapa ida aboro na ani nafu ngbarago fu rani. Ti gu regbo du boro ni paranga, na kusa boro nasono, gu sosodapai nga ga akurani rengbe kadu na bakere ome ti ni kuri ni, si kini sa ni ni duna kakaka nyemu ka wirika mangapai wa gu kura aboro amangaha watadu ka fu ngbarago fuyo. Ono tie, abakurearani gbiati akuarani naadunga ti aregbo dunduko na nyemu kina weneapai naamanga fu rani te. Ti kura aregbo, gupai i aidaha gbua nga ani ngbe na yo rogo manga irairapai. (Asanza 1:11-19) Ho Kristano ambugene ni fu gu sosoda ni aboro asosoda ni nani ni mangi kerepai, dedede, ni ayugonga tini ni Kristano te. (Atambuahe 26:4) Gu mokedi nangia Pauro aza aKristano ki yaa: “Ka oni ringbisi nga tironi na gi zegino re ya.” (ARomo 12:2) Yekova nafu gu ome afu ku ngbaduraniyo si aida si du berani tipa ani sovura kuti gu sosoda rani aboro asosoda rani nani ani ngbe na yo.—AEbere 13:6.
12 Ho aboro asosoda rani ni tipa ka gbarasapa gu gaani asino nga ga aKristano, si niwenepai ani tingidi gupai nga, pa ka ani kuti manga rurupai fu Mbori ni gupai nyakipaha gbe kisusi pa manga gupai dungu aboro amangaha. Agu afugo du rogo Gate 23:2 niwene bangua arugute tipa ani mangihe: “Ka mo peke nga rimbasa aboro ka amanga gbigbita pai ya.” Ho dungu aYisaraere aakapa akapa ni tipa ga Yekova tandu ka digiso gako akidohe, Kareba aká yososo ki zanga ngbe na gi dungu aboro re. Ko aima ida gupai zanga kapa nga, rengbehe arengba aboro kido kuti agu akidohe nga ga Mbori, na Mbori afu maku fuko bakere gbe tipa gipai re. (Pa Geda Aboro 13:30; Yosua 14:6-11) Oni na nyemu ka sovura kuti sosoda roni teketeke wa kina gure a tipa oni ngbe na gu berã nga ga dungu aboro, bambiko oni naida ka banda gaoni pagume dagbaroni na Mbori?
Nyanyakipa Ahe Nga ga Toro
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Fool
Rather than denoting a person who is lacking in mental ability, the word “fool,” as used in the Bible, generally refers to an individual who spurns reason and follows a morally insensible course out of harmony with God’s righteous standards. Various Hebrew terms denoting such a one are kesilˈ (‘stupid one’; Pr 1:22), ʼewilˈ (“foolish one”; Pr 12:15), na·valˈ (‘senseless one’; Pr 17:7), and lets (“ridiculer”; Pr 13:1). The Greek aˈphron refers to an “unreasonable one” (Lu 12:20), a·noˈe·tos to one “senseless” (Ga 3:1), and mo·rosˈ to a ‘fool’ or “foolish” one (Mt 23:17; 25:2).
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SOT, FOU
Dans la Bible, en général les termes “ sot ” et “ fou ” ne désignent pas un déficient mental, mais plutôt quelqu’un qui rejette la raison avec mépris et qui adopte une conduite dénuée de sens moral et opposée aux principes justes de Dieu. Plusieurs mots hébreux s’appliquent à ce genre de personnes : kesil (‘ stupide ’ ; Pr 1:22), ʼèwil (“ sot ” ; Pr 12:15), naval (“ insensé ” ; Pr 17:7) et léts (“ moqueur ” ; Pr 13:1). Le grec aphrôn désigne un “ homme déraisonnable ” (Lc 12:20), anoêtos un ‘ insensé ’ (Ga 3:1) et môros un ‘ fou ’ ou un ‘ sot ’. — Mt 23:17 ; 25:2
WEGEBE 24–MARUNGU 2
AŨKUMUKO ROGO FUGO MBORI YO ASANZA 2
Tipagine si Aida Mo du na Nyemu Wisigopai Nisase ti Ni?
Oni “Nita Rogo Rengo” Yo
16 Anga ani dunduko du na nyemu ka gedapai na kini mangi wisigopai te. Ono Yekova nayamba rani ani “gbata” na “ki nita tipa” gu dudunguro giarogopai yo nga ga rengo. (Oni gedi Asanza 2:4-6.) Ho ani amanga ome ni wa gure, ani nagbia undo ti aregbo dunduko. Nibi pa ga Corey geda Baibiri nisase, ko ape gupai nga ko naamaa berãko gbe kuti averesi nibasasa. Ko asaki rogoyo nga: “Mi naageda rukutu kekeapai dunduko, kini bi gu kekeapai dunduko du tipaha, na kini mangi kura awetekapai tipa gu veresi re. . . . Gi ngbatunga gedapai re naundo re mi wiriki dungu apai.” Singia ani nagedapai ngba gi gene re watadu gu kuraha kia, ani nayugo gupai nga ani na tambuahe tipa rengo ho ani akpara regbo ni na kini mangi ome tipa ka wisigopai.—Tam. 1:1-3.
Ndikidi Tatamana Nakpara ni Wawa
3 Tatamana rengbe kadu nga tandu mangapai, nga ka mangasunge na agu apai ani nainihe tipa ka manga wene adiaberã. Ono tie, ndikidi tatamana nakoda dungu apai. Ziazia Kekeapai naya: “Gunde ti Yekova nga tonatona mburu tatamana, ina pa gu ko du ni Ziazia Ko nga rugatinapai.” (Snz. 9:10) Sidu, ho si aida ani mangi nyanyakipa diaberã ni, si naida ani bi ga Yekova berãpai—nga ka “ina pa gu ko du ni Ziazia Ko”—ko du nga mburu gaani diaberã. Ani rengbe ka manga gipai re ni wisigo ani Ziazia Kekeapai gbiati agu awaraga du mburuhe rii Ziazia Kekeapai. Ho ani amangaha ni wo, ani nayugo ndikidi tatamana.—Snz. 2:5-7.
4 Yekova nga gu yangada boro rengbe kafu ndikidi tatamana furani. (Rom. 16:27) Tipagine du ko ti ni nga Mburu tatamana? Bambatapai nga, Yekova nga Bakusiahe, na ko ima ino apai dunduko tipa agu ahe ko akusihe. (Tam. 104:24) Uepai nga, agu apai dunduko Yekova amangaha nayugo gupai nga ko nga iratatamana. (Rom. 11:33) Biatapai nga, gu ga Yekova arugute nga ga tatamana ti aregbo dunduko naundo agu aboro namangapai kuti ni. (Snz. 2:10-12) Ka ani aida kadu nzunzu ni airatatamana, si naida ani di agi abangua arengo du biata re kugume na ki mbuhe si ninungusi gaani adiaberã na gaani mangaapai.
Rukutu Agude, Oni Nyakasi Gaoni Idapase
2 Wangia mo ga Yekova moyambu nga paranga watadu gu boro nawirikapai tipa Ko, ya mo mo nabihe nga apai nasosoda ro tipa mo mangipai kuti gupai dungu aboro naidi kutini, wa gu nga ahe akuru nisaha, kuba ida kuti Mbori? Ka si du wo, apai kinaho rengbe mo ka mangaha tipa ka nyakasa gamo idapase na ki saha si du nyanyaki. Gupai sa rengbe mo ka mangaha nga ka mangasunge na gu tandu berãpai Mbori nafuhe foro, nga gu ‘nabánda’ ro. Si nika banda ro be wisigopai dudunguroo tipa raka nga gu rengbe ka gbarasapa gamo idapase.—Oni gedi Asanza 2:10-12.
3 Ndikidi idapase naruriipa ndikidi inohe tipa Mbori. (1 Tim. 2:4) Wa mo nikaa wisigo Fugo Mbori gbiati gaani awaraga, ka mo naaoranga ara gbua rihe ya. Mo mangisunge na gamo tandu berãpai tipa ka ‘ruga tiro’ na gupai mo agedaha. (Mt. 13:23) Ani bingo wai mangaha wo narengbe ka nyakasa gamo idapase kuti Mbori nga Bakusiahe na Ziazia Kekeapai, nga agu ari apai adunga zingo ti “gu gopai nayugopa” ha ya.—Eb. 11:1, New World Translation of the Holy Scripture.
Nyanyakipa Ahe Nga ga Toro
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Integrity
Such an integrity-keeping course is possible, not by the individual’s personal moral strength, but only through deep faith and trust in Jehovah and His saving power. (Ps 25:21) God’s promise is that he will be a “shield” and “stronghold,” guarding the way of those walking in integrity. (Pr 2:6-8; 10:29; Ps 41:12) Their constant concern for gaining Jehovah’s approval brings stability to their lives, enabling them to follow a straight course to their goal. (Ps 26:1-3; Pr 11:5; 28:18) Though, as Job perplexedly observed, the blameless may suffer because of the rule of the wicked and may die along with the wicked, Jehovah assures that he is aware of the life of the faultless person and guarantees that such a person’s inheritance will continue, his future will be peaceful, and he will come into the possession of good. (Job 9:20-22; Ps 37:18, 19, 37; 84:11; Pr 28:10) As in Job’s case, it is being a man of integrity, rather than one’s wealth, that makes one a person of genuine worth, meriting respect. (Pr 19:1; 28:6) Children privileged to have such a person for a parent are to be counted happy (Pr 20:7), receiving a splendid legacy in their father’s life example, enjoying a share in his good name and the respect he gained.
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INTÉGRITÉ
Il est possible de demeurer dans la voie de l’intégrité, non pas grâce à sa force morale, mais uniquement grâce à une foi et à une confiance profondes en Jéhovah et dans son pouvoir salvateur (Ps 25:21). Dieu promet d’être un “ bouclier ” et une “ forteresse ”, de garder la voie des hommes qui marchent dans l’intégrité (Pr 2:6-8 ; 10:29 ; Ps 41:12). Leur souci constant d’obtenir l’approbation de Jéhovah rend leur vie plus stable, ce qui leur permet d’avancer droit vers leur but (Ps 26:1-3 ; Pr 11:5 ; 28:18). Certes, comme Job le fit remarquer avec perplexité, l’homme intègre souffre parfois de la domination du méchant et meurt tout comme lui ; mais Jéhovah certifie qu’il connaît la vie de celui qui est intègre, et garantit que l’héritage de celui-là subsistera, que son avenir sera paisible et qu’il entrera en possession du bien (Jb 9:20-22 ; Ps 37:18, 19, 37 ; 84:11 ; Pr 28:10). Comme dans le cas de Job, ce n’est pas la richesse, mais l’intégrité d’un homme qui fait sa vraie valeur, qui commande le respect (Pr 19:1 ; 28:6). Les enfants qui ont le privilège d’avoir un père intègre peuvent être déclarés heureux (Pr 20:7), car ils reçoivent un magnifique héritage : l’exemple de sa vie, tout en bénéficiant de son beau nom et du respect qu’il s’est acquis