Awetekapai Tipa Waraga Dunguratise Nga ga Gaani Raka na Sunge
NGI 4-10
AŨKUMUKO ROGO FUGO MBORI YO | PA AMOTUMO 18-19
“Oni Banda pa du Gigiri Rogo Mangaapai Yo”
Bandatise be ga Satana Gbina
Yekova agumbapa gu gbegberẽ apai agu aboro naadu pati aYisaraere amangihe na ko ki ya fu aYisaraere wẽ: ‘Ka oni nimángi nga pai wa i anamanga ha ringara Kanana yo a ya, nga gu ringara mi aye na oni ku rogo ho. . . . Ringara gberẽ, si du mi ambúsa gaha irairapai.’ Bangiri gu ziazia Mbori nangia ga aYisaraere ko, ga aKanano raka aima gberã ni kerehe na kidu ni kere wasiwasihe si ki sa gupai nga ko bi ringara aKanano ni bibiriko ho na ni kere gbegberẽhe.—Pa Mot. 18:3, 25.
Yekova Nangbembatayo fu Gako Aboro
Nairiwo wai gu ruru abakindo re adu kia ti agu abangbembatayo nangia ga kura aringara, nga aguyo gu tatamana nga ga wiri aboro aangbe fuyo kumbatayo! Tii gu zogarago nangia ga aKanano, aboro aamanga kere gbegberẽ apai, wa agu nga kodaba bangbanda agume, kodaba dagba kumba na kurako watadu dee na kurari, kodaba na anya, fu rukutu agude ni motumo, gbiati kere irisokpiahe. (Pa Mot. 18:6, 21-25) Kurigure, agu abangbembatayo nangia ga aBabero yo na ga aEzipeto yo aapekanga fuo agu andiko Mbori afuhe fu aYisaraere nibipa banda borose be biriko te. (Geda 19:13) Ono tipa gu ga Mbori aboro naadu bakuru kusayo, i abi gupai nga gayo ruru abangbembatayo aangarasa yo tipa i du gigiri rogo toro yo, rogo mangaapai yo, na ti boroyo. Si tie ziazia nga, Yekova du naangbembatayo fuyo.
Gupai Mbori Nika Mangaha Tipa Gbegberẽ Apai
Na ginipai nika manga tipa agu aboro aidanga ka aria gayo gene raka ya gbiati aguyo nye kuti manga gbegberẽ apai? Ziazia Kekeapai naya: “Ruru aboro aráka zegino, airarengo ki nye rogo ho; ono i aróga gbegberẽ aboro ku sa yo zegino, agu yo namanga pai ni biriki i amófa yo amofa zegino.” (Asanza 2:21, 22) Gu surungba gbegberẽ mangaapai nga ga gbegberẽ aboro adunga berewe te. Rogo gu wene zezeredi raka re, i nikaa dia ingapai kusayo tooni tooni ti aboro giasangba.—ARomo 6:17, 18; 8:21.
Nyanyakipa Ahe Nga ga Toro
“Ako, Nyemu Ga Rugute Namanga Re!”
Gu ue bangiriba rogo ga Moize aNdiko nga gu nayugupa wai Mbori amaaberã ko fuo padu gako aboro wenengai angia gu rengo nadu be aboro tipa ka dungura futu ahe atiyo. Yekova arugu agu aYisaraere nangia abasopobino ki yawee ho ka i ake aũati ni, i ki idihe fu rungorungo aboro i ndu ka dungura futu ahe. Si aidanga abasopobino ke gayo ahe dunduko ki da ku pangba atiyo te, na si aidanga i dungura gu bakakue natiwa rogo gayo ati bakakue watadu gu zuzu ngua eraya tiwi te. Si aidanga i karagatiyo ka dia gu vodivodi aũati bangiriyo anaago ti ni atiyo te. Gipai re nangia gu mbakadapai nga ga nyemuse nadu tipa rungorungo aboro, kungba aboro, awirinyaure, na adekurugbo. Nirengo, pa dungura futu ahe atiyo angia nyanyaki sunge, ono wa si avura duwo, pa manga yo ho wo arengbe ka sa gupai nga ka i hõnga he ya.—Pa Amotumo 19:9, 10; Pa Fu Rugute ni Ue he 24:19-22; Atambuahe 37:25.
NGI 11-17
AŨKUMUKO ROGO FUGO MBORI YO | PA AMOTUMO 20-21
“Yekova Nakpara Gako Aboro”
Ya Mo Ndupai Ho Beroni Tipa Oni Duna Maabangirise Tipa Paradiso?
Wa vura duhe wo, kurapai gudu kinaho si aidanga ani basapaha ya. Mbori aya fu aYisaraere wee: “Oni ka kuti gu rugute . . . dunduko nga gu rugu mi roni na ni ni gi uru re, oni ki du nyanyaki, ka ndu ka dia ringara ni gaoni.” (Pa Fu Rugute ni Ue he 11:8) I afura tipa gu bangisa ringara re rogo Pa Amotumo 20:22, 24 niyaa: “Oni aka kuti gimi rugaapai na gimi ruru asarangbanga dunduko, ki nimangi he; ya gu ringara mi aye na oni oni niraki rogo ho ka si asuka nga roni ya. Ono ya mi fu roni, ‘Oni adia kumbo gayo ringara, mi ki fu he fu roni oni di he ni gaoni, [nga] gu ringara du adu na mamuanya na nzeme anyege [rogoho] kpaima.’” Ii, pa dia yo Ringara Mokido nigayo aruriipa wene pagume watadu wene ngbanyaa dagbayo na Yekova Mbori. Mbikopa kpa aYisaraere ti giasangba Mbori, si nangia gupai nasako ko mbu aBabero i sovura kutiyo ki dibeyo na ki di yo kusayo rogo gu gayo ringara i aaraka rogoho.
it-1 kpe. 1199
Inheritance
Any property passing at the owner’s death to the heir or to those entitled to succeed; anything received from progenitors or predecessors as if by succession. The principal Hebrew verb used is na·chalʹ (noun, na·chalahʹ). It involves getting or giving an inheritance or hereditary possession, usually as a result of succession. (Nu 26:55; Eze 46:18) The verb ya·rashʹ is used at times in the sense “succeed as heir,” but more often, “take possession” apart from succession. (Ge 15:3; Le 20:24) It also has the meaning “dispossess; drive away,” involving military action. (De 2:12; 31:3) The Greek words having to do with inheritance are related to kleʹros, which originally meant “lot” but came to mean “share” and finally “inheritance.”—Mt 27:35; Ac 1:17; 26:18.
it-1 kpe. 317 genewa. 2
Birds
Following the global Flood, Noah offered up “clean flying creatures” along with animals as a sacrifice. (Ge 8:18-20) Birds were thereafter made allowable by God for inclusion in man’s diet, as long as the blood was not eaten. (Ge 9:1-4; compare Le 7:26; 17:13.) The ‘cleanness’ of certain birds at that time therefore evidently relates to some divine indication of acceptableness for sacrifice; the Biblical record shows that, as regards their being used as food, none of the birds were designated as “unclean” until the introduction of the Mosaic Law. (Le 11:13-19, 46, 47; 20:25; De 14:11-20) The factors determining which birds were designated ceremonially “unclean” are not expressly stated in the Bible. Thus, while most of those so designated were birds of prey or scavengers, not all of them were. (See HOOPOE.) This prohibition was lifted following the establishment of the new covenant, as God made evident to Peter by a vision.—Ac 10:9-15.
Nyanyakipa Ahe Nga ga Toro
it-1 kpe. 563
Cuttings
God’s Law specifically forbade the making of cuttings upon the flesh for the dead. (Le 19:28; 21:5; De 14:1) The reason for this was that Israel was a holy people to Jehovah, a special property. (De 14:2) As such, Israel was to remain free from all idolatrous practices. Then, too, such extreme displays of mourning accompanied by self-inflicted lacerations upon the flesh were most inappropriate for a people who were fully aware of the actual condition of the dead as well as the resurrection hope. (Da 12:13; Heb 11:19) Also, the prohibition against self-mutilation would have impressed upon the Israelites proper respect for God’s creation, the human body.
NGI 18-24
AŨKUMUKO ROGO FUGO MBORI YO | PA AMOTUMO 22-23
“Agu Apumbo Nanaamanga na Agarã dũ Nga Gudu na Rogoyo ti ni Furani”
it-1 kpe. 826-827
Festival of Unfermented Cakes
The first day of the Festival of Unfermented Cakes was a solemn assembly, also a sabbath. On the second day, Nisan 16, a sheaf of the firstfruits of the barley harvest, the first crop to ripen in Palestine, was brought to the priest. Prior to this festival no new grain, bread, or roasted grain from the new harvest could be eaten. The priest offered such firstfruits to Jehovah symbolically by waving a sheaf of the grain to and fro, while a sound ram in its first year was offered as a burnt offering along with a grain offering moistened with oil and a drink offering. (Le 23:6-14) There was no command to burn any of the grain or its flour on the altar, as was practiced later by the priests. Not only was there a public or national firstfruit offering but provision was also made for each family and every individual who had a possession in Israel to offer thanksgiving sacrifices during this festive occasion.—Ex 23:19; De 26:1, 2; see FIRSTFRUITS.
Significance. The eating of unfermented cakes at this time was in harmony with the instructions Moses received from Jehovah, as recorded at Exodus 12:14-20, which includes the strict injunction, at verse 19: “Seven days no sourdough is to be found in your houses.” In Deuteronomy 16:3 the unfermented cakes are called “the bread of affliction,” and they were a yearly reminder to the Jews of their hurried departure from the land of Egypt (when they did not have time to leaven their dough [Ex 12:34]). They thus recalled the state of affliction and bondage from which Israel had been delivered, even as Jehovah himself said, “that you may remember the day of your coming out of the land of Egypt all the days of your life.” The realization of their present freedom as a nation and their acknowledgment of Jehovah as their Deliverer set a fitting background for the first of the three great annual festivals of the Israelites.—De 16:16.
it-2 kpe. 598 genewa. 2
Pentecost
The firstfruits of the wheat harvest were to be treated differently from the barley firstfruits. Two tenths of an ephah of fine wheat flour (4.4 L; 4 dry qt) along with leaven was to be baked into two loaves. They were to be “out of your dwelling places,” which meant that they were to be loaves like those made for the daily use of the household and not expressly for holy purposes. (Le 23:17) Burnt offerings and a sin offering went along with this, and as a communion offering two male lambs. The priest waved the loaves and the lambs before Jehovah by putting his hands underneath the loaves and the pieces of the lambs and waving them back and forth, signifying that they were presented before Jehovah. After the loaves and the lambs were offered, they became the priest’s for him to eat as a communion offering.—Le 23:18-20.
Ya mo Mo Nandu Sa na ga Yekova Riigbu?
Ga Yekova riigbu na mangapai tipa kina gaani wenepai ho si angarasa rani tipa ani degeturani kuti ga Pauro arugute naya: “Ani bérẽ pa akuarani ka nyakasa yo kuti nyemuse na wene mangaapai. Ka ani hé nga dungura tirani na akuarani, wa du sino agu yo ya, ono ani rúgu akuarani aruga; ki nimangi he susi, wa bi oni he ya gu uru re si nambeda.” (Eb. 10:24, 25) Agu apumbo aYisaraere anaamangaha na agarã dunduko na adunguratise tipa ka irisombori anaanyakasa yo rogo toro yo. Kurigure, gu ngbatunga Pumbo Abasura namangi ti rago Nemaya angia regbo ngbarago. (Gate 23:15, 16; Nem. 8:9-18) Kina gu bangisa undo re ani agbiaha ti gaani kikindigi adunguratise na agu ani naamangaha rogo dungurati. Ka ani nginga mbaro na agi ambakadapai re ya, si nika sarani ani nyaki rogo toro na kidu na ngbarago. —Tito 2:2.
Nyanyakipa Ahe Nga ga Toro
Oni Kakuti Gaoni Padu ni Ruruse!
Ga Mbori amoyambu nayugo padu ni ruruse ni du yo na nyenye nyemuse tipa Yekova na kini ra ni goyo fuko na ngbaduyo yo dunduko, na ni sangbana gipai re, i kini mangi gupai ti aregbo dunduko nafu ngbarago fuko. Oni bingo wai i namangisunge na gu fugo nga padu ni ruruse rogo Ziazia Kekeapai yo. Rogo Ziazia Kekeapai yo, gu pa-aEbere i asaha nga padu ‘ni ruruse,’ rogoyo nga: rengberengbe, ziazia, watadu zanga serõ. Ni kpiapai, aYisaraere anaafu anya ni motumo fu Yekova, na Ndiko anaape gupai nga si naida agu anya re du ni ziazia ra zanga serõ. (Pa Mot. 22:21, 22) Si anaaidanga ga Mbori aboro fu gu nya naanidu na bangisa nduru, turu, watadu bangiriru te; na si anaaidanga i fu guru naanidu na kaza tiru a te. Pa gupai nga gu nya re du ni ziazia ru zanga serõ aima nyaka fu Yekova. (Mara. 1:6-9) Ani ima rengba ka rugatirani na ndu gupai Yekova abi padu ziazia watadu padu he ni rengberengbehe ti ni na nyanyakipaha. Ho ani angbe he ni, singia zuzungua, waraga, watadu ũsunge, ani aidanga gu zuzungua du ni rundurunduhe, gu waraga apaparaha naima mofa, watadu gu ũsunge kura paparaha akpa te. Ani naida gu du ni rengberengbehe watadu du apai tipaha ni wenehe naabaha dunduko. Yekova na kina gu bangisa bipai re tipa gaani nyemuse koyo du ko ni gbiati gaani padu ni ruruse. Si naida si du ni rengberengbehe watadu ni ziaziaha.
NGI 25-31
AŨKUMUKO ROGO FUGO MBORI YO | PA AMOTUMO 24-25
“Agu Apumbo Nanaamanga na Agarã dũ Nga Gudu na Rogoyo ti ni Furani”
it-1 kpe. 871
Freedom
The God of Freedom. Jehovah is the God of freedom. He freed the nation of Israel from bondage in Egypt. He told them that as long as they obeyed his commandments they would have freedom from want. (De 15:4, 5) David spoke of “freedom from care” within the dwelling towers of Jerusalem. (Ps 122:6, 7) However, the Law provided that in case a man became poor he could sell himself into slavery so as to provide the necessities for himself and his family. But freedom was granted by the Law to this Hebrew in the seventh year of his servitude. (Ex 21:2) In the Jubilee (occurring every 50th year), liberty was proclaimed in the land to all its inhabitants. Every Hebrew slave was freed, and each man was returned to his land inheritance.—Le 25:10-19.
it-1 kpe. 1200 genewa. 2
Inheritance
Since land was kept in the possession of the same family from generation to generation, it could not be sold in perpetuity. The sale of land was, in effect, only the leasing of it for the value of crops it would produce, the purchase price being on a graduated scale according to the number of years until the next Jubilee, at which time all land possession would revert to the original owner if it had not been repurchased or redeemed prior to the Jubilee. (Le 25:13, 15, 23, 24) This regulation included houses in unwalled cities, which were regarded as part of the open field. As for a house in a walled city, the right of repurchase remained only for one year from the time of sale, at which time it became the property of the buyer. In the case of houses in Levite cities, the right of repurchase continued to time indefinite because the Levites had no inheritance of land.—Le 25:29-34.
it-2 kpe. 122-123
Jubilee
The Jubilee law, when obeyed, preserved the nation from gravitating to the sad state that we observe today in many lands, where there are virtually only two classes, the extremely rich and the extremely poor. The benefits to the individual strengthened the nation, for none would be underprivileged and crushed into unproductiveness by a bad economic situation, but all could contribute their talents and abilities to the national welfare. With Jehovah providing blessings of the yield of the ground and with the education that was provided, Israel, while obedient, would enjoy the perfect government and prosperity that only the true theocracy could provide.—Isa 33:22.
Nyanyakipa Ahe Nga ga Toro
When You Are Offended
If an Israelite assaulted a fellow Israelite and put out his eye, the Law allowed for just punishment. However, it was not up to the victim to take punitive action against the assailant or one of his family members. The Law required that he take the matter to the established authorities—the appointed judges—for proper disposition. The knowledge that the willful perpetrator of criminal or violent acts against another could be punished in kind served as a powerful deterrent. But there is more to the matter.
WEGEBE 1-7
AŨKUMUKO ROGO FUGO MBORI YO | PA AMOTUMO 26-27
“Wai ka Gbia Ga Yekova Amaku”
Mbu ‘Pekafuo Kungbo Apai’ Na Kungbo Ahe
Wai rengbe “ũzegino” kadu wa mbori fu boro? Nikpiapai, oni berẽnga pa mbia kurogo gu ati nadu rogo gu ringara aYisaraere nadumbata. I ani rengbe ka mangasunge na mbia wa gure tipa ka dua bambu watadu ngapa nani. Ono ho i animehe nigbangaha kuari tipa ka “tumusa barangba ha,” si anidu ni ũkota fu ga Yekova aboro. (Pa Mot. 26:1) Teketeke a, si naida ani moi marã kina rogo gaha ba. Ani naida na marã si niiundo rani ani raki, na ani undo ga Yekova sunge nani. (Batu. 7:12; Ruka 16:9) Ono kaani peresi kina pa marã mbatayo fu agu asunge nga ga aKristano, gure nga marã ima da furani nigaani mbori. (Oni gedi 1 Timoteo 6:9, 10.) Rogo gi zegino kina nyemu marã namoipai rogo aboro yo re, si naida ani bandatirani ki zanga rõa kina kubani kisusi rogo gipai re.—1 Tim. 6:17-19.
it-1 kpe. 223 genewa. 3
Awe
Because of the manner in which Jehovah used Moses and dealt with him, Moses exercised great awesomeness (Heb., moh·raʼʹ) before the eyes of God’s people. (De 34:10, 12; Ex 19:9) Those with faith had a wholesome fear of Moses’ authority. They realized that God spoke by means of him. Regarding Jehovah’s sanctuary, too, the Israelites were to be in awe. (Le 19:30; 26:2) This meant that they were to manifest a reverent regard for the sanctuary, carrying out worship in the manner that Jehovah directed and conducting themselves in harmony with all of his commands.
w91 3/1 kpe. 17 genewa. 10
Let “the Peace of God” Guard Your Heart
Jehovah told the nation: “If you continue walking in my statutes and keeping my commandments and you do carry them out, I shall also certainly give your showers of rain at their proper time, and the land will indeed give its yield, and the tree of the field will give its fruit. And I will put peace in the land, and you will indeed lie down, with no one making you tremble; and I will make the injurious wild beast cease out of the land, and a sword will not pass through your land. And I shall indeed walk in the midst of you and prove myself your God, and you, on your part, will prove yourselves my people.” (Leviticus 26:3, 4, 6, 12) Israel could enjoy peace in that they had security from their enemies, material abundance, and a close relationship with Jehovah. But this would depend on their adhering to Jehovah’s Law.—Psalm 119:165.
Nyanyakipa Ahe Nga ga Toro
it-2 kpe. 617
Pestilence
Brought by Abandonment of God’s Law. The nation of Israel was warned that refusal to keep God’s covenant with them would result in his ‘sending pestilence into their midst.’ (Le 26:14-16, 23-25; De 28:15, 21, 22) Throughout the Scriptures, health, either in a physical or in a spiritual sense, is associated with God’s blessing (De 7:12, 15; Ps 103:1-3; Pr 3:1, 2, 7, 8; 4:21, 22; Re 21:1-4), whereas disease is associated with sin and imperfection. (Ex 15:26; De 28:58-61; Isa 53:4, 5; Mt 9:2-6, 12; Joh 5:14) So, while it is true that in certain cases Jehovah God directly and instantaneously brought some affliction on persons, such as the leprosy of Miriam, of Uzziah, and of Gehazi (Nu 12:10; 2Ch 26:16-21; 2Ki 5:25-27), it appears that in many cases the diseases and pestilence that came were the natural and inexorable results of the sinful course followed by persons or nations. They simply reaped what they had sown; their fleshly bodies suffered the effects of their wrong ways. (Ga 6:7, 8) Concerning those who turned to obscene sexual immorality, the apostle says that God “gave them up to uncleanness, that their bodies might be dishonored among them . . . receiving in themselves the full recompense, which was due for their error.”—Ro 1:24-27.
WEGEBE 8-14
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 1-2
“Yekova Ambakadi Gako Aboro”
w94 12/1 kpe. 9 genewa. 4
The Rightful Place of Jehovah’s Worship in Our Lives
If you had had a bird’s-eye view of Israel encamped in the wilderness, what would you have seen? A vast, but orderly, array of tents housing possibly three million or more people, grouped according to three-tribe divisions to the north, south, east, and west. Peering closer, you would also have noticed another grouping nearer the middle of the camp. These four smaller clusters of tents housed the families of the tribe of Levi. At the very center of the camp, in an area cordoned off by a cloth wall, was a unique structure. This was the “tent of meeting,” or tabernacle, which “wise-hearted” Israelites had built according to Jehovah’s plan.—Numbers 1:52, 53; 2:3, 10, 17, 18, 25; Exodus 35:10.
it-1 kpe. 397 genewa. 4
Camp
The size of this camp of Israel was very great. The above register figures total 603,550 fighting men, in addition to women and children, old folks and handicapped, 22,000 Levites, and “a vast mixed company” of aliens—perhaps all together 3,000,000 or more. (Ex 12:38, 44; Nu 3:21-34, 39) How much area such an encampment would cover is not certain; estimates vary greatly. When the camp was pitched opposite Jericho on the Plains of Moab, it is described as extending “from Beth-jeshimoth to Abel-shittim.”—Nu 33:49.
Nyanyakipa Ahe Nga ga Toro
it-2 kpe. 764
Registration
An enrollment, usually by name and lineage according to tribe and household. It involved more than a simple census or count of heads. The national registrations referred to in the Bible served various purposes, such as taxation, assignments of military service, or (for those Levites included) appointments to duties at the sanctuary.
WEGEBE 15-21
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 3-4
“Gu Sunge ARevi Anaamangaha”
it-2 kpe. 683 genewa. 3
Priest
Under the Law Covenant. When the Israelites were in slavery in Egypt, Jehovah sanctified to himself every firstborn son of Israel at the time that he destroyed Egypt’s firstborn in the tenth plague. (Ex 12:29; Nu 3:13) These firstborn ones accordingly belonged to Jehovah, to be used exclusively in special service to him. God could have designated all of these firstborn males of Israel as the priests and caretakers of the sanctuary. Instead, it suited his purpose to take male members of the tribe of Levi for this service. For this reason he permitted the nation to substitute the Levite males for the firstborn males of the other 12 tribes (the offspring of Joseph’s sons Ephraim and Manasseh being counted as two tribes). In a census there proved to be 273 more firstborn non-Levite sons from a month old and upward than there were Levite males, so God required a ransom price of five shekels ($11) for each of the 273, the money being turned over to Aaron and his sons. (Nu 3:11-16, 40-51) Prior to this transaction Jehovah had already set apart the male members of the family of Aaron of the tribe of Levi as constituting the priesthood of Israel.—Nu 1:1; 3:6-10.
it-2 kpe. 241
Levites
Duties. The Levites were made up of three families, from Levi’s sons Gershon (Gershom), Kohath, and Merari. (Ge 46:11; 1Ch 6:1, 16) Each of these families was assigned a place near the tabernacle in the wilderness. The Kohathite family of Aaron camped in front of the tabernacle to the east. The other Kohathites camped on the south side, the Gershonites on the west, and the Merarites on the north. (Nu 3:23, 29, 35, 38) Setting up, dismantling, and carrying the tabernacle was the work of the Levites. When it was time to move, Aaron and his sons took down the curtain dividing the Holy from the Most Holy and covered the ark of the testimony, the altars, and other sacred furniture and utensils. The Kohathites then carried these things. The Gershonites transported the tent cloths, coverings, screens, courtyard hangings, and tent cords (evidently the cords of the tabernacle itself), and the Merarites took care of the panel frames, pillars, socket pedestals, tent pins and cords (cords of the courtyard surrounding the tabernacle).—Nu 1:50, 51; 3:25, 26, 30, 31, 36, 37; 4:4-33; 7:5-9.
it-2 genewa. 241
Levites
In Moses’ day it was at 30 years of age that a Levite assumed his full duties, such as bearing the tabernacle and its articles when it was being moved. (Nu 4:46-49) Some duties could be performed from the age of 25, but apparently not the laborious service, such as transporting the tabernacle. (Nu 8:24) In King David’s time the age was reduced to 20 years. The reason David gave was that the tabernacle (now to be replaced by the temple) would no longer have to be carried about. Assignments of obligatory service terminated at the age of 50 years. (Nu 8:25, 26; 1Ch 23:24-26; see AGE.) The Levites needed to be well versed in the Law, often being called upon to read it in public and to teach it to the common people.—1Ch 15:27; 2Ch 5:12; 17:7-9; Ne 8:7-9.
Nyanyakipa Ahe Nga ga Toro
Oni Gunde Ti Mbori Oni Kidu Na Tatamana!
Pa undo Yekova Davide ti regbo kpakaraapai nanyakasiko ko niigunde ti Mbori bakere gbe na kini kido kutiko. (Atambuahe 31:22-24) Ono tie, ti nyanyakipa aregbo biata, Davide aagundenga ti Mbori te, na si ki ye na gbigbita asangbanaha. Gu bambataha akodipa mbakada ko pai tipa i tindi ga Mbori sanduki ku Yerusarema yo rii ngbagida, kuba gupai nga aRevi tindihe pagoyo, a wa ga Mbori Ndiko agumbaha. Ho Uza, nga guko naanungusa gi ngbagida re azadi gi sanduki ni re ho si aida ka ti ni, Mbori aimiko nibasa ti kina gu bangisa regbo re mbiko gako “aura.” Ii, Uza aingipai nikerehe, ono wa si avura duwo, gupai re aye dunduko kina be Davide, bambiko ko adunga na irisa tipa ga Mbori Ndiko te. Gunde ti Mbori nayugo gupai nga kaa ndu kuti gako ambakadapai.—2 Samuere 6:2-9; Pa Geda Aboro 4:15; 7:9.
WEGEBE 22-28
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 5-6
“Wai gu Rengbe Mo ka Wirika Aboro Nazara?”
it-2 kpe. 477
Nazirite
There were three principal restrictions resting on those taking the Nazirite vow: (1) They were to drink no intoxicating beverage; neither were they to eat any product of the grapevine, whether unripe, ripe, or dried, nor drink any of its juice, whether in the fresh, fermented, or vinegar state. (2) They were not to cut the hair of their heads. (3) They were not to touch a dead body, even that of the closest relative—father, mother, brother, or sister.—Nu 6:1-7.
Special Vows. The person taking this special vow was “to live as a Nazirite [that is, dedicated, separated] to Jehovah” and not for the plaudits of men due to a showy display of fanatical asceticism. Rather, “all the days of his Naziriteship he is holy to Jehovah.”—Nu 6:2, 8; compare Ge 49:26, ftn.
The requirements laid on Nazirites, therefore, had special significance and meaning in the worship of Jehovah. Like the high priest who, because of his holy office, was to touch no dead body, not even that of one of his closest relatives, so too the Nazirite. The high priest and the underpriests, because of the serious responsibility of their offices, were forbidden to drink wine or intoxicating liquor when performing their sacred duties before Jehovah.—Le 10:8-11; 21:10, 11.
Furthermore, the Nazirite (Heb., na·zirʹ) “should prove holy by letting the locks of the hair of his head grow,” such serving as a crowning sign by which all could quickly recognize his holy Naziriteship. (Nu 6:5) The same Hebrew word na·zirʹ was used in regard to the “unpruned” vines during the sacred Sabbath and Jubilee years. (Le 25:5, 11) Interesting too is the fact that the gold plate on the front of the turban of the high priest, engraved with the words “Holiness belongs to Jehovah,” was called “the holy sign of dedication [Heb., neʹzer, from the same root as na·zirʹ].” (Ex 39:30, 31) Likewise, the official headpiece, or diadem, worn by Israel’s anointed kings was also called a neʹzer. (2Sa 1:10; 2Ki 11:12; see CROWN; DEDICATION.) In the Christian congregation the apostle says that a woman’s long hair is given to her instead of a headdress. It is a natural reminder to her that she is in a position different from the man; she should be mindful of her submissive position under God’s arrangement. So such requirements—uncut hair (unnatural for the man), total abstinence from wine as well as the need to be clean and undefiled—impressed on the dedicated Nazirite the importance of self-denial and complete submission to the will of Jehovah.—1Co 11:2-16; see HAIR; HEAD COVERING; NATURE.
Nyanyakipa Ahe Nga ga Toro
w05 1/15 kpe. 30 genewa. 2
Questions From Readers
Samson, though, was a Nazirite in a different sense. Before Samson’s birth, Jehovah’s angel told his mother: “Look! you will be pregnant, and you will certainly give birth to a son, and no razor should come upon his head, because a Nazirite of God is what the child will become on leaving the belly; and he it is who will take the lead in saving Israel out of the hand of the Philistines.” (Judges 13:5) Samson took no vow of Naziriteship. He was a Nazirite by divine appointment, and his Naziriteship was for life. The restriction against touching a corpse could not apply in his case. If it did and he accidentally touched a dead body, how could he start over a lifelong Naziriteship that began with his birth? Evidently, then, the requirements for lifetime Nazirites differed in some ways from those for voluntary Nazirites.