Awetekapai Tipa Waraga Dunguratise Nga ga Gaani Raka na Sunge
BAMBURU 5-11
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 11-12
“Wai Yekova Aida I Irisi Ko”
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Soul
Serving With One’s Whole Soul. The “soul” basically means the entire person, as has been shown. Yet certain texts exhort us to seek for, love, and serve God with ‘all our heart and all our soul’ (De 4:29; 11:13, 18), while Deuteronomy 6:5 says: “You must love Jehovah your God with all your heart and all your soul and all your vital force.” Jesus said it was necessary to serve with one’s whole soul and strength and, additionally, “with your whole mind.” (Mr 12:30; Lu 10:27) The question arises as to why these other things are mentioned with the soul, since it embraces them all. To illustrate the probable meaning: A person might sell himself (his soul) into slavery to another, thereby becoming the possession of his owner and master. Yet he might not serve his master wholeheartedly, with full motivation and desire to please him, and thus he might not use his full strength or his full mental capacity to advance his master’s interests. (Compare Eph 6:5; Col 3:22.) Hence these other facets are evidently mentioned to focus attention on them so that we do not fail to remember and consider them in our service to God, to whom we belong, and to his Son, whose life was the ransom price that bought us. “Whole-souled” service to God involves the entire person, no bodily part, function, capacity, or desire being left out.—Compare Mt 5:28-30; Lu 21:34-36; Eph 6:6-9; Php 3:19; Col 3:23, 24.
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Altar
The Israelites were instructed to tear down all pagan altars and destroy the sacred pillars and poles customarily built alongside them. (Ex 34:13; De 7:5, 6; 12:1-3) They were never to imitate these nor offer up their children by fire as did the Canaanites. (De 12:30, 31; 16:21) Instead of a multiplicity of altars, Israel was to have just one altar for the worship of the one true God, and this would be located at the place Jehovah would choose. (De 12:2-6, 13, 14, 27; contrast this with Babylon, where there were 180 altars to the goddess Ishtar alone.) They were at first instructed to make an altar of unhewn stones following the crossing of the Jordan River (De 27:4-8), and this was built by Joshua on Mount Ebal. (Jos 8:30-32) Following the division of the conquered land, the tribes of Reuben and Gad and the half tribe of Manasseh built a conspicuous altar by the Jordan, which provoked a temporary crisis among the other tribes until it was determined that the altar was no sign of apostasy but only a memorial of faithfulness to Jehovah as the true God.—Jos 22:10-34.
Nyanyakipa Ahe Nga ga Toro
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Gerizim, Mount
In harmony with instructions given by Moses, the tribes of Israel assembled at Mounts Gerizim and Ebal under Joshua’s direction shortly after their conquest of Ai. There the people heard the reading of the blessings they would receive if they obeyed Jehovah and the maledictions that awaited them if they disobeyed him. The tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin stood in front of Mount Gerizim. The Levites and the ark of the covenant were situated in the valley, and the other six tribes stood in front of Mount Ebal. (De 11:29, 30; 27:11-13; Jos 8:28-35) Apparently, the tribes stationed in front of Mount Gerizim responded to the blessings read in their direction, whereas the other tribes responded to the curses read in the direction of Mount Ebal. While it has been suggested that the blessings were read toward Mount Gerizim because of its greater beauty and fertility in contrast with rocky, largely barren Mount Ebal, the Bible does not furnish any information on this matter. The Law was read aloud “in front of all the congregation of Israel, together with the women and the little ones and the alien residents who walked in their midst.” (Jos 8:35) This vast throng could hear the words from positions in front of either mountain. This was probably due, at least in part, to the excellent acoustics of the area.—See EBAL, MOUNT.
BAMBURU 12-18
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 13-15
“Wai ga Moize Andiko Ayugu ga Yekova Berãpai Tipa Rungorungo Aboro”
it-2-E kpe. 1110 genewa. 3 watadu it-1-F kpe. 648 genewa. 3
Tithe
It seems there was an additional tithe, a second tenth, set aside each year for purposes other than the direct support of the Levitical priesthood, though the Levites shared in it. Normally it was used and enjoyed in large measure by the Israelite family when assembling together at the national festivals. In cases where the distance to Jerusalem was too great for the convenient transport of this tithe, then the produce was converted into money and this, in turn, was used in Jerusalem for the household’s sustenance and enjoyment during the holy convention there. (De 12:4-7, 11, 17, 18; 14:22-27) Then, at the end of every third and sixth years of the seven-year sabbatical cycle, this tithe, instead of being used to defray expenses at the national assemblies, was set aside for the Levites, alien residents, widows, and fatherless boys in the local community.—De 14:28, 29; 26:12.
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Sabbath Year
The Sabbath year was called “the year of the release [hash·shemit·tahʹ].” (De 15:9; 31:10) During that year the land enjoyed a complete rest, or release, lying uncultivated. (Ex 23:11) There was also to be a rest, or a release, on debts incurred. It was “a release to Jehovah,” in honor of him. Though others view it differently, some commentators hold that the debts were not actually canceled, but, rather, that a creditor was not to press a fellow Hebrew for payment of a debt, for there would be no income for the farmer during that year; though the lender could press a foreigner for payment. (De 15:1-3) Some rabbis hold the view that debts for loans of charity to help a poor brother were canceled, but that debts incurred in business dealings were in a different category. It is said by them that, in the first century of the Common Era, Hillel instituted a procedure whereby the lender could go before the court and secure his debt against forfeiture by making a certain declaration.—The Pentateuch and Haftorahs, edited by J. Hertz, London, 1972, pp. 811, 812.
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Slave
Laws governing slave-master relationships. Among the Israelites the status of the Hebrew slave differed from that of a slave who was a foreigner, alien resident, or settler. Whereas the non-Hebrew remained the property of the owner and could be passed on from father to son (Le 25:44-46), the Hebrew slave was to be released in the seventh year of his servitude or in the Jubilee year, depending upon which came first. During the time of his servitude the Hebrew slave was to be treated as a hired laborer. (Ex 21:2; Le 25:10; De 15:12) A Hebrew who sold himself into slavery to an alien resident, to a member of an alien resident’s family, or to a settler could be repurchased at any time, either by himself or by one having the right of repurchase. The redemption price was based on the number of years remaining until the Jubilee year or until the seventh year of servitude. (Le 25:47-52; De 15:12) When granting a Hebrew slave his freedom, the master was to give him a gift to assist him in getting a good start as a freedman. (De 15:13-15) If a slave had come in with a wife, the wife went out with him. However, if the master had given him a wife (evidently a foreign woman who would not be entitled to freedom in the seventh year of servitude), she and any children by her remained the property of the master. In such a case the Hebrew slave could choose to remain with his master. His ear would then be pierced with an awl to indicate that he would continue in servitude to time indefinite.—Ex 21:2-6; De 15:16, 17.
Nyanyakipa Ahe Nga ga Toro
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Questions From Readers
What can we learn from the prohibition found at Exodus 23:19: “You must not boil a kid in its mother’s milk”?
This directive of the Mosaic Law, which appears three times in the Bible, can help us appreciate Jehovah’s sense of propriety, his compassion, and his tenderness. It also highlights his abhorrence of false worship.—Exodus 34:26; Deuteronomy 14:21.
To boil a young goat or other animal in its mother’s milk would be contrary to Jehovah’s natural arrangement of things. God provided the mother’s milk to nourish the kid and help it grow. Cooking the kid in the milk of its own mother would, in the words of one scholar, display “a contempt of the relation which God has established and sanctified between parent and young.”
Further, some suggest that boiling a kid in its mother’s milk may have been a pagan ritual performed to produce rain. If that was the case, the prohibition would have served to protect the Israelites from the senseless and heartless religious practices of the nations surrounding them. The Mosaic Law specifically forbade the Israelites to walk in the statutes of those nations.—Leviticus 20:23.
Finally, we see in this particular law Jehovah’s tender compassion. Actually, the Law contained a number of similar injunctions against cruelty to animals and safeguards against working contrary to the natural order of things. For instance, the Law included commands that prohibited sacrificing an animal unless it had been with its mother for at least seven days, slaughtering both an animal and its offspring on the same day, and taking from a nest both a mother and her eggs or offspring.—Leviticus 22:27, 28; Deuteronomy 22:6, 7.
Clearly, the Law was not just a complex set of commands and prohibitions. Among other things, its principles help instill in us an elevated moral sensibility that truly reflects Jehovah’s marvelous qualities.—Psalm 19:7-11.
BAMBURU 19-25
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 16-18
“Bangua Arengo Tipa Sarangbanga ni Ruruhe”
it-1-E kpe. 343 genewa. 5 watadu it-1-F kpe. 410 genewa. 2
Blindness
Miscarriage of justice through judicial corruption was symbolized by blindness, and many are the exhortations in the Law against bribery, gifts, or prejudice, as such things can blind a judge and prevent the impartial administration of justice. “The bribe blinds clear-sighted men.” (Ex 23:8) “The bribe blinds the eyes of wise ones.” (De 16:19) A judge, no matter how upright and discerning, may be consciously or even unconsciously affected by a gift from those involved in the case. God’s law thoughtfully considers the blinding effect not only of a gift but also of sentiment, as it states: “You must not treat the lowly with partiality, and you must not prefer the person of a great one.” (Le 19:15) So, for sentimentality or for popularity with the crowd, a judge was not to render his verdict against the rich merely because they were rich.—Ex 23:2, 3.
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Number, Numeral
Two. The number two frequently appears in a legal setting. Agreement in the accounts of two witnesses adds to the force of the testimony. Two witnesses, or even three, were required to establish a matter before the judges. This principle is also followed in the Christian congregation. (De 17:6; 19:15; Mt 18:16; 2Co 13:1; 1Ti 5:19; Heb 10:28) God adhered to this principle in presenting his Son to the people as mankind’s Savior. Jesus said: “In your own Law it is written, ‘The witness of two men is true.’ I am one that bears witness about myself, and the Father who sent me bears witness about me.”—Joh 8:17, 18.
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Priest
The priests were primarily the ones privileged to explain God’s law, and they played a major role in Israel’s judiciary. In the cities allotted to them the priests were available to assist the judges, and they also served with the judges in extraordinarily difficult cases beyond the ability of local courts to decide. (De 17:8, 9) They were required to be on hand along with the older men of the city in cases of unsolved murder, to assure that the proper procedure was followed to remove bloodguilt from the city. (De 21:1, 2, 5) If a jealous husband charged his wife with secret adultery, she had to be brought to the sanctuary, where the priest carried out the prescribed ceremony in which Jehovah’s knowledge of the truth of the woman’s innocence or guilt was appealed to for His direct judgment. (Nu 5:11-31) In all cases, judgment rendered by the priests or appointed judges was to be respected; deliberate disrespect or disobedience brought the death penalty.—Nu 15:30; De 17:10-13.
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Expelling
Under the Law, for the penalty of cutting off to be carried out, evidence had to be established at the mouth of at least two witnesses. (De 19:15) These witnesses were required to be the first to stone the guilty one. (De 17:7) This would demonstrate their zeal for God’s law and the purity of the congregation of Israel and would also be a deterrent to false, careless, or hasty testimony.
BAMBURU 26–BUZA 1
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 19-21
“Ga Aboro Unga na Nyanyakipaha Bangiri Yekova”
Oni Wiriki ga Yekova Ruru Sarangbanga Gbiati Inapai
Si aima du taata ka ndu ku rogo agu abaakporo bagbuko naadu sita. Yekova arugu aYisaraere nga i kparaka agu abaakporo re ni rengberengbehe, agu rogo papara Yaradene kubani, agu kidu rogo kura paparaha kubani. Tipagine? Tipa si du taata fu ai gu boro imi boro ka ni ainongo aino ya zubo ka gbu yo ni ipo. (Geda 35:11-14) Agu agene nanaandu ku rogo abaakporo bagbuko, i anaambakadaha ni wenehe. (Pa Rug. 19:3) Ringbisihe kuti sino aYudo, i anaabanga kekeapai pangba gene tipa si naaundo agu aboro re i ini bara agu abaakporo re. Wa abaakporo bagbuko adu kinaho, si aaidanga gu boro imi boro ka ni ainongo aino ya zubo ku rogo kura ringara, yo ka ni arengbe kadu ni ni asadiasadi ni ka rimo ku rogo ziree irisombori te.
Oni Wiriki ga Yekova Ruru Sarangbanga Gbiati Inapai
Gu meme ndupai i ambakadi abaakporo bagbuko ti ni angia ka banda aYisaraere ti gu bapekure kadu kurii yo mbiko imo gu boro wenesa naaniˈimi boro ka ni ainongo aino ya. (Pa Rug. 19:10) Yekova ima kpinyemu unga, na ko ima soga gu “be nauka kure boro wenesa.” (Snz. 6:16, 17) Zavura gu uka kure naanimangi ni béno, Mbori aambunga paha te, bambiko ko ni ruruko na ni ziazia ko. Rengo ngaha nga, i anaayugo inapai ayugo fu gu boro naaniˈimi boro ni béno. Ono wa si avura duwo, si anidu nga ni duwa ka ni ndu fuo abaakumba, na ho i anibihe ni nga ni amangi gupai re ka ni ainongo aino ya, si anidu nga ni nye bakporo bagbuko yo da kuho gbiamotumo ka kpi ni. Ni aima rengba ka nye yo dati kpioni. Gi kere asangbanapai re aayugo gupai fu aYisaraere nga unga nga ga boro ni ziaziaha. Tipa ka yugo irisa fu Bafu-Unga, si aaida i ne ai gu mangapai narengbe ka maa raka kurayo ngbapai.
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Blood
Man was entitled to enjoy the life that God granted him, and anyone who deprived him of that life would be answerable to God. This was shown when God said to the murderer Cain: “Your brother’s blood is crying out to me from the ground.” (Ge 4:10) Even a person hating his brother, and so wishing him dead, or slandering him or bearing false witness against him, and so endangering his life, would bring guilt upon himself in connection with the blood of his fellowman.—Le 19:16; De 19:18-21; 1Jo 3:15.
Nyanyakipa Ahe Nga ga Toro
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Court, Judicial
The local court was situated at the gate of a city. (De 16:18; 21:19; 22:15, 24; 25:7; Ru 4:1) By “gate” is meant the open space inside the city near the gate. The gates were places where the Law was read to the congregated people and where ordinances were proclaimed. (Ne 8:1-3) At the gate it was easy to acquire witnesses to a civil matter, such as property sales, and so forth, as most persons would go in and out of the gate during the day. Also, the publicity that would be afforded any trial at the gate would tend to influence the judges toward care and justice in the trial proceedings and in their decisions. Evidently there was a place provided near the gate where the judges could comfortably preside. (Job 29:7) Samuel traveled in a circuit of Bethel, Gilgal, and Mizpah and “judged Israel at all these places,” as well as at Ramah, where his house was located.—1Sa 7:16, 17.
BUZA 2-8
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 22-23
“Waigu ga Moize Ndiko Ayugu ga Yekova Bipai Tipa Anya”
it-1-E kpe. 375-376 watadu it-1-F kpe. 867-869
Burden
Animals were often used to carry loads in ancient times, and the Israelites were told that upon seeing the ass of someone hating them lying down under its load, instead of leaving it, one was “without fail to get it loose.” (Ex 23:5) The amount of material an animal can carry is called a load, such as “the load of a pair of mules.”—2Ki 5:17.
it-1-E kpe. 621 genewa. 1 watadu it-1-F kpe. 635 genewa. 1
Deuteronomy
Animals were also given loving consideration in the book of Deuteronomy. The Israelites were prohibited from taking a bird sitting on a nest, for it was the protective instinct for her offspring that made her vulnerable. She was allowed to escape, but the young could be claimed by the Israelites for themselves. The mother was thus free to raise more young. (De 22:6, 7) The farmer was not permitted to hitch an ass with a bull, to prevent hardship on the weaker animal. (22:10) The bull was not to be muzzled while threshing the grain so that he would not be tormented with hunger while grain was so close at hand and he was exerting his energy in work to thresh it.—25:4.
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“Do Not Become Unevenly Yoked”
AS YOU can see here, the camel and the bull that are plowing together look very uncomfortable. The yoke linking them together—intended for two animals of similar size and strength—makes both beasts suffer. Concerned about the welfare of such draft animals, God told the Israelites: “You must not plow with a bull and an ass together.” (Deuteronomy 22:10) The same principle would apply to a bull and a camel.
Normally, a farmer would not impose such a hardship on his animals. But if he did not have two bulls, he might yoke together two animals he had available. Apparently, this is what the 19th-century farmer in the illustration decided to do. Because of the difference in their size and weight, the weaker animal would have to struggle to keep up the pace, and the stronger would have a greater burden to bear.
Nyanyakipa Ahe Nga ga Toro
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Debt, Debtor
A debt refers to that which is owed, an obligation to pay or render something. In ancient Israel, debts were incurred primarily because of financial reverses. For an Israelite to become a debtor was a misfortune; the borrower, in effect, became the lender’s servant. (Pr 22:7) God’s people were therefore commanded to be generous and unselfish in lending to needy fellow Israelites, not seeking to profit from their adversity by charging them interest. (Ex 22:25; De 15:7, 8; Ps 37:26; 112:5) But foreigners could be required to pay interest. (De 23:20) Jewish commentators understand this provision to apply to business loans, not to cases of need. Ordinarily foreigners were in Israel only temporarily, often as merchants, and could reasonably be expected to pay interest, especially since they would also be lending to others on interest.
BUZA 9-15
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 24-26
“Waigu ga Moize Ndiko Aayugo Gupai Nga Yekova Naberãpa Adee Aberã”
it-2-E kpe. 1196 genewa. 4 watadu it-1-F kpe. 874 genewa. 4
Woman
Even the military laws favored both wife and husband in exempting a newly married man for one year. This gave the couple the opportunity to exercise their right to have a child, which would be a great comfort to the mother when the husband was away, and even more so if he should die in battle.—De 20:7; 24:5.
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Gleaning
It is evident that this fine arrangement for the poor of the land, while encouraging generosity, unselfishness, and reliance on Jehovah’s blessing, in no way fostered laziness. It throws light on David’s statement: “I have not seen anyone righteous left entirely, nor his offspring looking for bread.” (Ps 37:25) By availing themselves of the provision made for them by the Law, even the poor, by virtue of their hard work, would not go hungry, and neither they nor their children would have to beg for bread.
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Did You Know?
In ancient Israel, if a man died sonless, it was expected that his brother marry the widow in order to produce offspring to continue the dead man’s family line. (Genesis 38:8) The arrangement, later incorporated into the Mosaic Law, was known as brother-in-law, or levirate, marriage. (Deuteronomy 25:5, 6) The actions of Boaz, described in the book of Ruth, show that this duty extended to other male relatives of the dead man’s family if none of his brothers survived.—Ruth 1:3, 4; 2:19, 20; 4:1-6.
The fact that brother-in-law marriage was practiced in Jesus’ day is shown by the Sadducees’ reference to it, recorded at Mark 12:20-22. The first-century Jewish historian Flavius Josephus said that the practice not only preserved the family name but also kept property in the family and provided for the welfare of the widow. Back then, a wife had no hereditary right to her husband’s property. However, a child born from a levirate union would have retained the hereditary possession of the deceased man.
Nyanyakipa Ahe Nga ga Toro
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Divorce
Certificate of Divorce. It should not be concluded from the later abuses that the original Mosaic divorce concession made it easy for an Israelite husband to divorce his wife. In order to do so, he had to take formal steps. It was necessary to write a document, to “write out a certificate of divorce for her.” The divorcing husband had to “put it in her hand and dismiss her from his house.” (De 24:1) While the Scriptures do not provide additional details on this procedure, this legal step apparently involved consultation with duly authorized men, who might first endeavor to effect a reconciliation. The time involved in preparing the certificate and legally implementing the divorce would afford the divorcing husband opportunity to reconsider his decision. There would have to be a basis for the divorce, and when the regulation was properly applied, this would logically serve as a deterrent to rash action in obtaining divorces. Then, too, the wife’s rights and interests were thus protected. The Scriptures do not disclose the contents of the “certificate of divorce.”
BUZA 16-22
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 27-28
“Agi Amaku re ki . . . Dusia Roni”
Oni Gbia Amaku Be Gu Bakindo Ga Yekova Toro Angbe Fuko Mbatayo!
Degatue nakoda dia gupai na nyanyakipaha Ziazia Kekeapai agumbaha na gu riahe nga ga toro Yekova afuhe vurube kangara moyambu. (Mt. 24:45) Si a nga giasangba Mbori na Wiriko. Yesu ayaa: ‘Aguyo naya ti re, “Gbia, Gbia,” i aríma nga ku rogo gu ngbi nga ga ngbangbaturũ dunduko te; kina guni namanga wa Buba akpinyemu he du ngbangbaturũ yo.’ (Mt. 7:21) Degatue a nga ka ndu kuti gu mbakadapai Mbori namangihe nga ga gu dungurati nga ga aKristano, kini gisangba agu abaakumba du rogoho, nga aguyo duni ‘agamahe’ furani.—Ef. 4:8.
Ya Mo Ga Yekova Amaku Adusia Roni?
Gu pa-Ebere du rogo Pa Fu Rugute ni Ue he 28:2 nga gu i asaha nga “dege turoni,” si nayugopa gu degatue apiriganga ya. Si aidanga gupai be ga Yekova aboro nga i degetuyo kuti fugo ko ti kina kura aregbo te; ono si naida i kakuti degatuyo kuti fugo ko ki saha ni sino yo rogo gayo raka yo. Kina fuo manga yo gipai re ka ga Mbori amaku arengbe tini ka dusia yo. Gu pa-Ebere i asaha nga ka “dusia,” i nagumba gupai tipaha nga si nga fugo abamangi anyaa, duna rogoyo dedede nga ka ora fuo nyaa ki ‘gbia ru’ watadu ka ora fuo nyaa ki ‘da ti ru.’
Oni Gbata Ga Yekova Maku Kakaka
Si aidi aYisaraere gisangba Mbori na gini berã? Ga Mbori Ndiko ayawee rago angbanga tiko te ka gako aboro airisongo ko ‘na kpotoyo yo pusiapusia ya.’ (Oni gedi Pa Fu Rugute ni Ue he 28:45-47.) Yekova aidanga na gu ngbatunga giasangbaa rengbe anyaa arengba watadu adaimona ka mangaha te. (Mk. 1:27; Yak. 3:3) Si naida ani gisangba Yekova mbiko nyemuko du tirani. Si naida ani tagiasangbako ani kidu na ngbarago mbiko ani idi kuti gupai nga gako arugute asusanga omerani te na “ko nafu mosoro [afu] fu agu yo nagbata ko.”—Eb. 11:6; 1 Yo. 5:3.
Nyanyakipa Ahe Nga ga Toro
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Boundary Mark
Jehovah’s law prohibited the moving back of boundary marks. (De 19:14; see also Pr 22:28.) In fact, cursed was the one moving back “the boundary mark of his fellowman.” (De 27:17) Since landholders generally were dependent upon the produce of their plots of ground, moving back a boundary mark would mean depriving another person of some of his means of sustenance. Doing this was equivalent to theft and was so viewed in ancient times. (Job 24:2) But there were unscrupulous persons who were guilty of such abuses, and princes of Judah in Hosea’s time were likened to those moving back a boundary.—Ho 5:10.
BUZA 23-29
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 29-30
“Iriso Yekova Akpakaranga Te”
w09-E 11/1 kpe. 31 genewa. 2 watadu w09-F 1/11kpe. 31 genewa. 2
Jehovah Gives Us a Choice
Is it difficult to know what God requires of us and then to do it? Moses states: “This commandment that I am commanding you today is not too difficult for you, nor is it far away.” (Verse 11) Jehovah does not ask the impossible. His requirements are reasonable and reachable. They are also knowable. We do not have to ascend “into the heavens” or journey “to the other side of the sea” in order to learn what God expects of us. (Verses 12, 13) The Bible plainly tells us how we should live.—Micah 6:8.
w09-E 11/1 kpe. 31 genewa. 1 watadu w09-F 1/11 kpe. 31 genewa. 1
Jehovah Gives Us a Choice
“I HAVE often had the unreasoning fear that I would prove unfaithful to Jehovah.” So stated one Christian woman who felt that her bad experiences as a child doomed her to failure. Is that the case? Are we really helpless victims of circumstance? No. Jehovah God has given us the gift of free will, so we can make our own choices about how we will live. Jehovah wants us to make the right choices, and his Word, the Bible, tells us how we can do that. Consider the words of Moses, as found in Deuteronomy chapter 30.
w09-E 11/1 kpe. 31 genewa. 4 watadu w09-F 1/11 kpe. 31 genewa. 4
Jehovah Gives Us a Choice
Does it matter to Jehovah which course we choose? Of course it does! Inspired by God, Moses said: “Choose life.” (Verse 19) How, though, do we choose life? Moses explained: “By loving Jehovah your God, by listening to his voice and by sticking to him.” (Verse 20) If we come to love Jehovah, we will want to listen obediently to him and stick loyally to him, come what may. By means of such a course, we choose life—the best way of life now with the prospect of life everlasting in God’s coming new world.—2 Peter 3:11-13; 1 John 5:3.
Nyanyakipa Ahe Nga ga Toro
it-1-E kpe. 665 genewa. 3 watadu it-2-F kpe. 453 genewa. 3
Ear
Jehovah, through his servants, spoke of the stubborn, disobedient Israelites as having ‘uncircumcised ears.’ (Jer 6:10; Ac 7:51) They are as though stopped up with something that impedes hearing. They are ears that have not been opened by Jehovah, who gives ears of understanding and obedience to those who seek him but allows the spiritual hearing of the disobedient ones to become dulled. (De 29:4; Ro 11:8) The apostle Paul foretold a time when some professing to be Christians would apostatize from the true faith, not wanting to hear the truth of God’s Word, but desiring to have their ears “tickled” by things pleasing to them, and would therefore listen to false teachers. (2Ti 4:3, 4; 1Ti 4:1) Also, one’s ears may “tingle” because of hearing startling news, especially news of calamity.—1Sa 3:11; 2Ki 21:12; Jer 19:3.
BUZA 30–MBIRINVUO 5
AŨKUMUKO ROGO FUGO MBORI YO | PA FU RUGUTE NI UE HE 31-32
“Oni Wirikapai ti Agu Akpiapai du Rogo Afugo gu Bia Mbori Adu ku Gii pa Kehe”
“Mo Kpámia Kpotore Yo Si Gunde ti Rimoro”
Ho aYisaraere aambeda ni ka rimo ku rogo Ringara Mokido, Yekova ayugu afugo bia fu Moize. (Pa Rug. 31:19) Si adu nga Moize tigako nika yugo gu bia re fu aboro. (Oni gedi Pa Fu Rugute ni Ue he 32:2, 3.) Ho ani aberã ni kurii veresi 2 na 3 nga ga Pa Fu Rugute ni Ue he kapita 32, ani nabi gupai ziazia nga Yekova aidanga gupai nga rimoko du ni gbugbuhe kidu ni guhe si aidanga aboro yambuhe ya te. Ko naida aboro dunduko ini rimoko! Nairiwo gu pa momu nangiaha fu aboro ka gia Moize ko niyugupai fuyo tipa Yekova gbiati Rimoko! Gupai Moize ayuguhe fuyo aima nyakasa gayo idapase na ki ngarasiyo kina wai zezeredi nanamai ninaaundo akpe si sono. Waigu rengbe ani ka sa gupai nga gaani yugopai du wakina gure?
Ho ani atungusapai ni kporo na kporo watadu gbaiga, ani rengbe ka mangasunge na gaani Ziazia Kekeapai tipa ka yugo rimo Mbori nga Yekova fu aboro. Ani ima rengba ka fu wenewene awaraga, avidio, gbiati agu ahe du rogo gaani bangiriba nga ga Internet fuyo, nga gu nataasa rimo Yekova. Ho du ani ni basunge yo, sukuru yo watadu ho ani andu nunguro ni, ani ima rengba ka gbia amomu tipa ka fura tipa gaani Mbori nga guko ani nakpinyemuko na tipa wai du ko. Ani rengbe na pepa gu weneapai fuyo Yekova nika mangaha furani na tipa kpotosende. Si ima rengba kadu ni bambata regbo fuyo i bi wai Yekova nakpinyemu rani ho i agia agi apai re ni. Ho ani ayugo gu rengo ni fu kura aboro du tipa gu Barani nga boro nyemuse, ani naundo na pa ziasi rimo Mbori. Ani naundo aboro i rugutiyo na gupai nga, i aima yugo dungu aziree fuyo tipa Yekova. Gupai ani ayugoho fu aboro rogo Baibiri yo nga gu yangara bawenepai i narengbe ka wirikaha.—Yes. 65:13, 14.
w09-E 5/1 kpe. 14 genewa. 4 watadu w09-F 1/5 kpe. 14 genewa. 4
Word Pictures in the Bible—Do You Understand Them?
The Bible also likens Jehovah to inanimate things. He is described as “the Rock of Israel,” as a “crag,” and as a “stronghold.” (2 Samuel 23:3; Psalm 18:2; Deuteronomy 32:4) What is the point of similarity? Just as a large rock is solidly placed, unmovable, so Jehovah God can be a solid Source of security for you.
Oni Wiriki Yekova Ho Oni Ayugopai Ni Fu Awironi
Ani berẽnga pa gu nyemuse Yekova ayuguhe rogo gako mangapai na aYisaraere. Mose ayugu gu bawene wiratise du dagba sino Yekova na sino gu zire nga dingimo ho ko afura ni tipa gu nyemuse Yekova adu nani tipa gu vovo rikaaboro nangia aYisaraere. Ani nageda gupai nga: “Wa gu dingimo nawo ti bambu ru, ki nipedi rago ku ri awiru, ki zaraga puporu, . . . ki zi ra, . . . ki tindi ra ri puporu, kina wo Yekova ni sako nangbe fu Yakoba ku mbata yo.” (Pa Fu Rugute ni Ue he 32:9, 11,12) Tipa ka yugopai fu awiru, na-dingimo “nawo ti bambu ru,” kini gu tooni kuari na kini pedi poporu tipa ka ngarasa awiru ami gu a tigaami. Ho wiru akura ni kusayo niyangaraha rogo bambu ra, nga gu nidu dedede rii mbia ariyo, u ‘napeda rago kurii’ wiru. Ka si wiri gupai nga wiru mbedi ka ti ku sande, u nazora niipo kutii ru, kini ‘tindi ru rii puporu.’ Kinawo teketeke Yekova angere fuo gu vovo rikaaboro nangia aYisaraere. Ko afu Ndiko ku be Mose yo fu gako aboro. (Atambuahe 78:5-7) Fuo gure, ko abanda yo wenengai, ki ima mbakada tiko ka undo yo ho ka i gbia tiyo ni na fudifudipai.
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Pa Fu Rugute ni Ue He
31:12. Si naida rukutu agude susungu na sosono aboro ti regbo gu dunguratise nga ga dungurati na kini mangi nyanyaki asadatise ka degatuyo na ka wirikapai.