Awetekapai Tipa Waraga Dunguratise Nga ga Gaani Raka na Sunge
MARUNGU 1-7
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 7-8
“Agu Apai Ani Awirikaha ti ga AYisaraere Bataya”
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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.
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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.
Memeapai Rogo gu Buku Nga Pa Geda Aboro
8:25, 26. Tipa ka bi gupai nirengo nga, agu aRevi nangia kadumba akumba kina yo sa du tingba sunge, na nigu mangaapai a nangia ga weneringise tipa gu sosono yo, si aida aguyo ima gbinza zoro ti gu sunge nadu fuyo nidingisoro. Ono tie, i arengbe arengba kindi ka undo aRevi ka i aida nitiyo ka mangaha. Wa vura duhe nga, aboro azoranga areme ti sunge takapande Kindo te, agu arugute adunga ngburungburu ya du tipa gi ndiko re nayugo nyanyakipa pai ayugo fu rani. Kangia Kristano arengbanga ka manga kura asunge te mbiko gbinza, ni rengbe arengba kindi ka manga ngbatunga gu sunge rengbe na omeni.
Nyanyakipa Ahe Nga ga Toro
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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.
MARUNGU 8-14
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 9-10
“Wai Yekova Angbembatayo Fu Gako Aboro”
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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.
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Do You Discern the Evidence of God’s Guidance?
How can we show that we appreciate God’s guidance? The apostle Paul said: “Be obedient to those who are taking the lead among you and be submissive.” (Heb. 13:17) Doing so may not always be easy. To illustrate: Put yourself in the place of an Israelite in Moses’ day. Imagine that after you have been walking for some time, the pillar comes to a halt. How long will it stay there? A day? A week? Several months? You wonder, ‘Is it worth unpacking all my possessions?’ First, you may unpack only the most necessary items. Yet, after a few days, frustrated at searching through your belongings, you begin to unpack everything. But then, just when you have about finished unpacking, you see the pillar lifting—and you have to start packing again! That would not be so easy or convenient. Still, the Israelites had to “pull away right afterward.”—Num. 9:17-22.
How, then, do we react when we receive divine direction? Do we try to apply it “right afterward”? Or do we continue doing things just as we have been accustomed to doing them? Are we familiar with up-to-date directions, such as those regarding conducting home Bible studies, preaching to foreign-speaking people, regularly sharing in family worship, cooperating with Hospital Liaison Committees, and conducting ourselves properly at conventions? We also show our appreciation for God’s guidance by accepting counsel. When faced with far-reaching decisions, we do not trust in our own wisdom but look to Jehovah and his organization for guidance. And just as a child seeks his parents’ protection when a storm rages, we seek protection in Jehovah’s organization when, like a thunderstorm, the problems of this world strike us.
Nyanyakipa Ahe Nga ga Toro
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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.
MARUNGU 15-21
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 11-12
“Tipagine si Aida Ani ne gu Sino Tini Nga ga Kpakanahe?”
Ka Oni Dunga Ni Agu Aboro Nagiapai Bangiriyo Kini Go Tini Ya
Badungu aKristano gbe atinga kurogo wasiwasi kodaba ya. Wa vura duhe wo, si naida ani duna rubangirise, zanga duna gu sino nga ga gumba rimo, mbiko gere rengbe ka sa Mbori ka ko idinga na gaani pai ya. Pauro naruga rani niyaa: “Ka ani ásadi nga Gbia, wa bete yo aasadi ko, ki kpiki akpika be awo ya. Ka oni gúmba nga rimo, wa bete yo agumba rimo, ki kpiki akpika be bagbarasi yo ya.” (1 AKorindo 10:9, 10) AYisaraere aagumba rimo Mose na Arona, ii, kini gumba kina boro rimo Mbori a rogo gipai re, ni kpakanahe tipa gu manu ko afuhe fuyo rogo iiriwo gene. (Pa Geda Aboro 16:41; 21:5) Ya mo gayo gumba rimo aimisanga Yekova wa kina gu gayo pa manga meteka aimisi ko tee? Gu pangbanga nga ga Ziazia Kekeapai nayugo gupai nga dungu agu abagumba rimo re akpiki be awoo. (Pa Geda Aboro 21:6) Ti kura regbo mbata fu gure, abagumba rimo akpiki susi 14,700. (Pa Geda Aboro 16:49) Sidu, ka ani asadinga Yekova ka bihe singia ko zanga zerangbaduse ya; ani rengbe ka mangaha wo ni zanga ani duna irisa tipa agu ahe ko afuhe fu rani.
‘Oni Mángi Apai Dunduko Zanga Kpakanahe’
Nairiwo wai gu bipai nangia ga aYisaraere aˈaria tihe! Ti tonatonaha, i adu na tambuahe tipa kusayo yo Ezipeta yo naapa batasa yo yo rogo Zamba Baime, si ki fõngbaduyo yo i bibia tambuahe fu Yekova. (Gate 15:1-21) Wa si avura duwo, nidu yo na gberãrago be agu apai naamanga yo ngbakungbo yo na mbiko gunde yo be aboro Kanana, gu ngbarago i adu nani, si aˈaria tihe kina kurogo gberãrago. Kuba gupai nga i fu tambuahe fu Mbori mbiko ko akusi yo i du na ranirii, i atona kaa bira ko ya ko aaká aká na wenepai beyo. Kpakanahe angia gupai naayugo gayo zanga tambuahe tipa agu ahe Yekova afuhe fuyo. Ko aya fuyo we: “Rago adu waĩ mi nimbu be gi gbegberẽ rimbasa aboro re, nga agu yo nagumba rimore?”—Pa Geda Aboro 14:27; 21:5.
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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.
Nyanyakipa Ahe Nga ga Toro
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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.
MARUNGU 22-28
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 13-14
“Wai Idapase Asarani Ani du na Wingbaduse”
Oni Sa Gaoni Idapase Gbiati Gunde Ti Mbori Si Ngarasi Roni
Ono tie, akumba ue dagba agu abamoirago re, nga aYosua na Kareba, i adu na nyemu ka rimo kurogo Ringara Mokido. I ayaa: “[Akanano] nga ũngba fu rani; gayo ba bata guari ti yo, Yekova du na kina rani; ka oni gúnde nga be yo ya.” (Pa Geda Aboro 14:9) Ya mo aYosua na Kareba aakido gbua nipa mungo? Wagusa te. AYosua na Kareba kodihe kuti kura aYisaraere aima bi wai Yekova agbarasi gu nyanyaki ringara nangia Ezipeta na gaha ambori dunduko ni manga ko sunge na agu Ambusa Nadu Bawe. Na i ki bi wai a Yekova aimi Faro na gako riivura bangiri Zamba Baime yo. (Atambuahe 136:15) Sidu, ruru ndupai adunga ho agu akumba nadu bawe re aagunde ti ni kodihe na aguyó naakido kuti fugoyo te. Yekova ayugupa gako bakere gberãrago ki ya: “Rago adu wai ka i aida nga pare ya, zavura gu yuguyuguapai mangi mi ku dagba yo yo vurũ?”—Pa Geda Aboro 14:11.
Yekova agumba kina boro ndu gupai i agunde ti ni, ya, gayo gunde ayugupa gayo zanga idapase. Ii, idapase gbiati ngarã, si nandu kina sa, ka gu kparanga ti kuraha te. Si du gu mokedi nangia Yoane akepai ti ni nibi gu dungurati nga ga aKristano na paduhe wenengai rogo toroyo. Ko ayaa: “Gi nga gu diabepai di be zegino re nga kina gaani idapase.” (1 Yoane 5:4) Areme, gu idapase duwa ga aYosua na Kareba, si sa gupai nga agu aDezire nga ga Yekova yó bangeyo nasusi amirioni sita, nga parangayo na sosonoyo, nyanyaki yo na gu kpokorokpokoroyo, i naatungusa gu wene pangbanga nga ga Kindo rogo zegino dunduko. Avurayo ho narengbe ka rugusa gi nyanyaki ngangarã abasovura nga ga toroyo re te.—ARomo 8:31.
Nyanyakipa Ahe Nga ga Toro
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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.
MARUNGU 29–ZEREKPE 4
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 15-16
“Oni du na Rubangirise na Rukö Gbiati Bakere Kido Kuti Tise”
Ya Mo Yekova Ini Roni?
Wa si avura duwo, ho aYisaraere aduni ngbagene Ringara Mokido, Kora aberẽ gupai nga gu gene Mbori aanungusa yó ngbaha angbanga te. Fuani, akumba 250 naangbe kumbatayo fu angbatunga aYisaraere akoditiyo na Kora tipa ka manga ariapai. Kora na gu kura aboro re aima ino gupai nga gayo pagume niwenehe na Yekova. I aya fu Moize wee: “Oni di pai ku ri roni ki susi! Wa du he nga rimbasa aboro ni kparakpara yo ziazia dunduko, i ni ba sa sa dunduko, Yekova du dagbayo.” (Geda 16:1-3) Nairiwo gu ngbatunga kido kuti tise na rukö re! Moize akaragaha fuyo ki yaa: ‘Yekova nika yugo gu ní nga gako ní.’ (Oni gedi Pa Geda Aboro16:5.) Fuo girarago, Kora gbiati agu aboro dunduko nangbe naako kuti samungu akpiki kusayo.—Geda 16:31-35.
Ya Mo Yekova Ini Roni?
Kparakparapai aima du dagba aMoize na Kora nibipa yugo irisa tipa ga Yekova mbakadapai na adiaberã. Gayo mangapai ayugo gu gene Yekova abiyo ngbaha. Kora angia gu boro Revi naadu rogo ngbatunga Koata na kidu na dungu amomu. Si nawira wa ko adu kinaho ti gu regbo Yekova abatasi aYisaraere Zamba Baime yo, na ko asongodi ga Yekova sarangbanga kurii agu aYisaraere nasamungu pati Bagangara Sinai yo, na kini undo sunge tinda Sanduki Mokido. (Gate 32:26-29; Geda 3:30, 31) Ko aima du niruruko fu Yekova tipa dungu agarã, na dungu aboro aafu irisa afu fuko dagba aYisaraere.
Nyanyakipa Ahe Nga ga Toro
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Oni Rugutironi Na Pa Maa Bambataapai Mbata!
Yekova abi gipai re ni kerehe gbe. ‘Fuo gure,’ Baibiri nayaa, ‘Yekova ki ya fu Mose, “I ími gu kumba re aimo ni rengo.”’ (Pa Geda Aboro 15:35) Tipagine Yekova adu tini na nyanyaki zinga tipa gupai gu kumba re amangihe?
Aboro adu na auru beyo sita tipa dungura nyake wa sa a napa ngerafuo gu gayo azingo nabipa riahe, arokoo, na nzereme. Gu saba uru si adu nga i kparaha tipa gayo azingo nga ga toro. Wa si avura du nga si ni ingahe ka dungura nyake te, si adu ni ingahe ka mangasunge na gu regbo si aidi i akparaha tipa iriso Yekova. Wa avuranga du aKristano tii gu Ndika nga ga Mose ya, gipai re ayugonga pai fu rani tipa maa gaani mbataapai nzunzu areme rogo abaha tee?—AFiripoio 1:10..
ZEREKPE 5-11
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 17-19
“Mi Nga . . . Ga Ngbi”
Ya Mo Oni Nasa Yekova Nigaoni Kparakpara He?
Oni berẽnga pa aRevi, i aafunga dagbarago fuyo ni ũkumuko ya. Wa ziazia irisombori angia gupai i aperesi paha mbatayo, i anaakido kina kuti Yekova tipa gu kura ahe. Yekova agumba gupai fuyo nga, ‘mi nga gaoni kparakpara he.’ (Geda 18:20) Wa vura duhe nga ani amanganga sunge rogo ga Mbori yekaru wagu agu aboromotumo gbiati aRevi nadumbata anaamangaha te, ani rengbe arengba ka wirika sino yó, kidu na gu kido nga Yekova nika ngera angerafuo rani. Wa ani aandu kaa dunguro kurogo yangara areme, si naida gu kido du ani nani kuti Yekova nga ko nikaa ngera angerafuo rani naasona kina kumbatayo.—Yugo. 13:17
Ya Mo Oni Nasa Yekova Nigaoni Kparakpara He?
Ho Yekova asia gu ngbatunga ni nga ga aRevi tipa i naamanga gako sunge, wai gu ko adu nigayo kparakpara he? Yekova adu nigayo kparakpara he rogo gu gene nga kuba gupai nga i fu dagbarago fuyo rogo Ringara Mokido, ko afu gu sunge fuyo paha anyaki gbe i mangihe. Padu yó niga “Yekova aboromotumo” nangia gayo ũkumbo. (Yos. 18:7) Pa Geda Aboro 18:20 naundo rani ani bi gupai nga pa zanga yó fu dagbarago fu aRevi aasanga yó i du nikere airarungo te. (Oni gedi Pa Geda Aboro 18:19, 21, 24.) Si adu nga dagba agu ahe dunduko awiri aYisaraere anaafuhe, i niifu ‘sa dagba bawe fu aRevi nigayo mosoro tipa gu sunge i aamangaha.’ I anaafu 10 rii kama fuyo dagba ga aYisaraere aũati gbiati zogozogo anyaa. Tipa aRevi tigayo, i anaagama sa dagba bawe nga ga agu ahe i anaafuhe fuyo fu aboromotumo, i anaafu ‘kina gu naaningba angba ki susi’ dagbaha yo. (Geda 18:25-29) I anaafu “gu tumbatumba gamahe dunduko nga kparakpara ahe” fu aboromotumo nga gu aYisaraere anaaye nani kurogo gu ba irisombori nga ga Yekova. Sidu tie, aboromotumo aduadu na wene nduapai beyo ka ida kuti gupai Yekova agumbaha nga ko nga gayo kparakpara he.
Nyanyakipa Ahe Nga ga Toro
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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.
ZEREKPE 12-18
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 20-21
“Oni Banda Gaoni Padu na Zera ho du Oni ni Tii Sosodahe”
Oni Asadi Kadu ni Bayee Aboro Tipa ka sa Ngbarago ti Yekova
Ani nika ne manga aingahe ka ani ngia bayee aboro. Oni berẽnga pa Moize berewe. Tipa dungu bawe agarã, ko anye ni bayee boro na kini sa ngbarago ti Yekova. Sidu, mbembedi kuti digido gu kpakarakpakara nunguro naadu ngbakungba yo tipa agarã 40, Moize azanga du ni bayee boro. Dawiriko nga guri si awira gupai gbe nga ri nabatasi ungako Ezipeta yo akpi, na i ki kpisidi ri rogo gu ba nangia Kadesa. Na berewe a, awiri Yisaraere aagumba gupai nga i angeranga fuoyo wenengai te. Ti gi regbo re i ki “nidari kangu na Mose” tipa zingo ime. Wa si avura du vurũ nga Yekova aima fu ome fu Moize tipa ko nimangi dungu iiriwoapai na wa si avura du vurũ nga Moize angbe fu aYisaraere kumbatayo zanga gbangbati tipa gbanga regbo, i aakpakanahe kindi. I aakpakananga he sa kina tipa zingo ime te ono i akpakanahe kuti Moize a, si kidu wa ka i ya gako ingahe du naadu nga gomoro ime mangiyo.—Geda 20:1-5, 9-11.
Oni Asadi Kadu ni Bayee Aboro Tipa ka sa Ngbarago ti Yekova
Moize azingi ni kerehe na ka ko adunga berewe ni bayee ko ya. Kuba gupai nga Moize fura ni idapase fu mbia wa gu Yekova agumbaha fuko, ko afura ni zinga fu aboro na ki fu taarimo kina fu tiko. Fuo gure, ko ki nari mbia bara ue na ime ki kuru ti ni ni bakerehe. Rukö gbiati zinga asako ko mangi kere ingahe. (Tam. 106:32, 33) Pa zanga Moize du ni bayee boro tipa bete regbo gbua asako ka ko rimingo ku rogo Ringara Mokido ya.—Geda 20:12.
Ani nawirika nyanyakipa apai ti gi kpiapai re. Bambatapai nga, si naida ani naamanga asadatise ti aregbo dunduko tipa kaa banda gaani padu ni bayee aboro. Ka ani mbu padu ani ni bayee rani tipa bete regbo, ani ima rengba ka da ni aboro rukö ni ipo na ani ki mangipai ni mungo. Uepai nga, padu ani ni fudifudi rani berãrani yo ima rengba ka sarani ka ani nyenga ni bayee rani ya, sidu, si naida ani mangi bakere asadatise tipa kadu ni bayee aboro zavura ho du ani ni ni fudifudi rani berãrani yo.
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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.
Nyanyakipa Ahe Nga ga Toro:
Ya mo Oni Nabi Agu Arungbura du ti Aboro wa gu Yekova Abihe?
Rogo agi abangiriaba re dunduko, Yekova aima rengba ka fu mbusa fu Arona nibasa ti gu regbo re te. Ono ko abi gupai nga gbegberẽ boro nga Arona te watadu banarupai ho ko namangihe te. Si nawira wa Arona ambu soapai nga ga aboro si ariako kusayo ti ruru mangapai. Ono tie, ho i ayugu gako ingapai ni fuko, ko aima ida na gako ingahe na ki songodi ga Yekova sapangbanga. (Gate 32:26; Geda 12:11; 20:23-27) Yekova amoiberãko fuo ga Arona idapase gbiati gako saberã. Fuo dungu agarã kusa, aboro aatingidapa Arona na atitako kindi ni agu aboro naagunde ti Yekova.—Tam. 115:10-12; 135:19, 20.
ZEREKPE 19-25
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 22-24
“Yekova Asa Motiwa Ku Rogo Maku Yo”
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Declaring “the Good News About Jesus”
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.”
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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.
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Pa Geda Aboro
22:20-22—Tipagine ga Yekova zinga arungudi ti ni kuti Birama? Yekova aima ya fu gu nebi nangia Birama re wee ka ko tiwanga aYisaraere ya. (Pa Geda Aboro 22:12) Wa si avura du wo, gu nebi re andu na ga Baraka akumba na nyemu tiwa aYisaraere tiko. Birama aida ka fu ngbarago fu bakindo aMoabo na ki di gu mosoro i akido paha fuko. (2 Petero 2:15 6; Yuda 11) Zavura ho i amangi Birama ni ngbaome ko fu maku fu aYisaraere kuba tiwa yo, ko aagbata gene kindi tipa bakindo ngba na ko nifu ko gu berã nga, si naida i sa agu adee nangia airisi Bara i zomia agu aYisaraere nangia akumba i basasangbaa. (Pa Geda Aboro 31:15, 16) Si ki ta du were, ndu ima ngbadu Mbori kuti Birama nangia gu kere ngbaduse nadu ti gu nebi re.
ZEREKPE 26–MEREKOKO 2
AŨKUMUKO ROGO FUGO MBORI YO | PA GEDA ABORO 25-26
“Ya mo Boro sa Rengbe Kamanga Ariapai?”
“Oni Né Pa Bari!”
BABA ATĨO ndu ku rogo gu ba rengbe ko ka bi gu ngbatunga atĩo ko aida ka zio ra. Ko moi pasio ngba gako kombe yo ki zogo ru ku ime yo. Ko na zerangbaduse, na fuo tĩo tona rihe, ko de ngbaru ki gbe ru na ki moi ru ku ngba gako gonga yo.
I ima rengba ka zio aboro wakina gure a. Ni kpiapai, aYisaraere aima mbeda ka da Ringara Mokido yo ho i azi bataya ni rogo gu Kpasakpasarago Nga ga Moaba. Bakindo Moaba akido gu kumba nangia Birama nga ko nika fu bakere marã fuko ka ko ye na motiwa kurii aYisaraere. Niyangaraha, Birama agbata gene tipa ka sa aYisaraere i ye na motiwa ku riyo nitiyo. Ko asia kombe na rubangirise. Ko akedi paranga adegude ni aboro Moaba i ndu ka zomia akumba.—Pa Geda Aboro 22:1-7; 31:15, 16; Yugoti 2:14.
“Oni Né Pa Bari!”
Tipagine badungu aYisaraere azi ti ni ti ga Birama birĩ? Mbiko i aaberã kina pa gayo ngbarago, na bangiriyo aima go ti agu apai dunduko Yekova amangihe fuyo. AYisaraere adu na dungu nduapai beyo tipa ka du niruru yo fu Mbori. Ko akusiyo be sunge akanga Ezipeta yo, ki rigiyo ngbakungba yo, na ki ye na yo ni bandabanda yo kuti gu ngbandarago nga ga Ringara Mokido. (AEbere 3:12) Wa si avura duwo, i azomia yo na wasiwasi kodaba. Gu mokedi nangia Pauro akepai nga: “Ka ani mángi nga pa bari wa bete yo amangi ya, ki tiwi atiwa 23,000 ni gu rago sa.”—1 AKorindo 10:8.
Nyanyakipa Ahe Nga ga Toro
it-1-E kpe. 359 genewa. 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.