Awetekapai Tipa Waraga Dunguratise Nga ga Gaani Raka na Sunge
NGI 3-9
AŨKUMUKO ROGO FUGO MBORI YO | ABASAPUNGBANGA 15-16
“Samungu—Nga Kere Gbegberẽpai!”
Biriki—Nga gu He Nayugo Gupai Nga Ani Naraka Rogo Yangara Arame!
4 Ni bambatapai, ani furanga tipa gu irabiriki nangia Derira, nga guri gu basapungbanga nangia Samusona akpinyemu ri. Samusona adiberã tipa ka ngbembatayo fu ga Mbori aboro ka sovura kuti aFereseto. Isoke fuo ino aFereseto gupai nga ri adunga na gu nyemuse du ni ruruhe fu Samusona te, akumba aguari dagbayo bisue ki ngbe ri na ba marã tipa ri kusi gupai fuyo Samusona adu ti ni na kere ome tiko tipa wa ka i ru ka imo ko. Gi boro biriki nangia Derira re aidi pa gu marã re, ono ri ki asadi tiri bara biata tipa ka ino guhe naafu ome fuko ono ka ri adunga na diabese ya. Ri ki ‘zadi pai kuti ko kindi na uru, ki nizungia ko.’ Niyangaraha, “si ki nifudi mbisimoko sa kina kpio.” Fuo ri kakuti sanako kindi, ko agumba gupai furi nga i akpenga riko mbata te, na ka i kpehe, omeko nyasi anyasa. Fuo ri inihe wo, ri akpe mangeriko fuo tiko ni rame kurii nduri, na ki fuko fu avurako i mangiko na gupai i aidaha. (Abasa. 16:4, 5, 15-21) Nga gu gbegberẽ sino dee! Mbiko gupai nga ri adu niboro ngbaduse, Derira akusi pa gu boro nakpinyemu ri gbe.
Memeapai Rogo gu Buku Nga Abasapungbanga
14:16, 17; 16:16. Sosoda boro kurani kuti pai kini kpari ni aume na ki kakuti ni ni gbangaha, si rengbe arengba ka gbarasapa gu pagume du dagbayo.—Asanza 19:13; 21:19.
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Biriki—Nga gu He Nayugo Gupai Nga Ani Naraka Rogo Yangara Arame!
15 Wai rengbe arogotise ka nye niruruyo fu gayo abadiarogatise? Fugo Mbori naya: “Mo ningí tipa de [kumba] parangaro.” Si nagumba gupai berewe nga: ‘Mo niráki na diaro kumbaamo na ngbarago mo akpi nyemuni.’ (Snz. 5:18; Batu. 9:9) Wa arogotise nikaa sona, si naida i mangi ome nyanyaki tipa ka sa gayo rogatise si nye nyanyaki. Tipa i mangi gipai re, si naida i niberẽpa tiyo aberã dagbatiyo, kini di regbo wa sa, na ki nye mbembedi dagbatiyo. Si naida i naagbe berãyo dedede tipa wai rengbe yo ka banda gayo rogatise gbiati gayo pagume na Yekova. Tipa i rengbe ka manga gipai re, si naida i naawisigo Ziazia Kekeapai wa sa, kini tungusipai wa sa, na kini mangi kparakpee wa sa tipa ga Yekova maku.
ONI NYE NIRURU RONI FU YEKOVA
16 Gu kura aboro kinaho rogo dungurati nga aguyo namangi kere ingapai na i ki rugu yó “nyanyaki, i du nzunzu rogo idapase yo.” (Tito 1:13) Ono aguyo kinaho gayo mangaapai asa gupai nga i kusi yó akusa rogo dungurati kusayo. Aguyo nambu gu ‘rugapai’ re si raba yó, si naundo yó i nyaki berewe rogo toro yo. (Eb. 12:11) Ono ginipai ka mangi ka si du nga i kusi gumerani watadu mbembedi bakurearani kusayo rogo dungurati? Ka si mangi wo, si naida ani nye niruru rani fu Mbori angianga fu gu boro re ya. Yekova nabi rani abi singia ani amangapai kuti gu gako zinahe nga ka ani kodinga tirani na ai gu boro i naima kusa ní kusayo rogo dungurati yo ya.—Oni gedi 1 Akorindo 5:11-13.
Nyanyakipa Ahe Nga ga Toro
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Samson Triumphs in the Strength of Jehovah!
Samson was single-minded in the pursuit of his objective, his fight against the Philistines. His staying at the house of a prostitute at Gaza was for the purpose of fighting against God’s enemies. Samson needed a lodging place for the night in an enemy city, and it could be found in the house of a prostitute. Samson had no immoral purpose in mind. He left the woman’s house at midnight, grabbed the city gates and the two side posts, and carried them to the top of a mountain near Hebron, which was some 37 miles [60 km] away. This was done with divine approval and God-given strength.—Judges 16:1-3.
w05-F 15/3 kpe. 27 genewa. 6
Samson a triomphé grâce à la force de Jéhovah
Samson n’avait qu’une idée en tête: poursuivre son objectif, sa lutte contre les Philistins. S’il s’est arrêté chez une prostituée à Gaza, c’était dans le but de combattre les ennemis de Dieu. Il avait besoin d’un endroit où passer la nuit dans une ville ennemie, et c’est chez une prostituée qu’il l’a trouvé. Il n’avait aucune intention immorale. À minuit, il a quitté la maison de la femme, a arraché les portes de la ville ainsi que les deux montants et les a portés jusqu’au sommet d’une montagne près de Hébrôn, à une soixantaine de kilomètres de là. Il l’a fait avec l’approbation de Dieu et grâce à Sa force.—Juges 16:1-3.
NGI 10-16
AŨKUMUKO ROGO FUGO MBORI YO | ABASAPUNGBANGA 17-19
“Basa ga Mbori Andiko Nandu sa Akpakarapai”
it-2-E kpe. 390-391
Micah
1. A man of Ephraim. In violation of the eighth of the Ten Commandments (Ex 20:15), Micah took 1,100 silver pieces from his mother. When he confessed and returned them, she said: “I must without fail sanctify the silver to Jehovah from my hand for my son, so as to make a carved image and a molten statue; and now I shall give it back to you.” She then took 200 silver pieces to a silversmith, who made “a carved image and a molten statue” that afterward came to be in Micah’s house. Micah, who had “a house of gods,” made an ephod and teraphim and empowered one of his sons to act as priest for him. Although this arrangement was ostensibly to honor Jehovah, it was grossly improper, for it violated the commandment forbidding idolatry (Ex 20:4-6) and bypassed Jehovah’s tabernacle and his priesthood. (Jg 17:1-6; De 12:1-14) Later, Micah took Jonathan, a descendant of Moses’ son Gershom, into his home, hiring this young Levite as his priest. (Jg 18:4, 30) Mistakenly feeling satisfied with this, Micah said: “Now I do know that Jehovah will do me good.” (Jg 17:7-13) But Jonathan was not of Aaron’s lineage and thus was not even qualified for priestly service, which only added to Micah’s error.—Nu 3:10.
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Mika
1. Homme d’Éphraïm. Mika prit 1 100 pièces d’argent à sa mère, violant ainsi le huitième des Dix Commandements (Ex 20:15). Quand il avoua sa faute et restitua l’argent à sa mère, celle-ci déclara: “Il faut absolument que je sanctifie cet argent pour Jéhovah, de ma main, pour mon fils, afin de faire une image sculptée et une statue en métal fondu; et maintenant je vais te le rendre.” Elle apporta alors 200 pièces d’argent à un orfèvre qui fabriqua “une image sculptée et une statue en métal fondu”, lesquelles furent ensuite placées dans la maison de Mika. Celui-ci, qui avait “une maison de dieux”, fit un éphod et des teraphim, et il donna pouvoir à l’un de ses fils pour qu’il lui serve de prêtre. Bien que ces dispositions aient été prises en apparence pour honorer Jéhovah, elles étaient très répréhensibles, car elles violaient le commandement qui interdisait l’idolâtrie (Ex 20:4-6) et elles faisaient abstraction du tabernacle de Jéhovah et de sa prêtrise (Jg 17:1-6; Dt 12:1-14). Plus tard, Mika prit à gages chez lui Yonathân, un descendant de Guershom le fils de Moïse, pour que ce jeune Lévite soit son prêtre (Jg 18:4, 30). Satisfait à tort de cet arrangement, Mika déclara: “Maintenant je sais vraiment que Jéhovah me fera du bien.” (Jg 17:7-13). Mais étant donné que Yonathân ne descendait pas d’Aaron, il n’était même pas qualifié pour servir comme prêtre, ce qui ne fit qu’ajouter à la faute de Mika.—Nb 3:10.
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Micah
Shortly thereafter, Micah and a company of men pursued the Danites. Upon catching up with them and being asked what was the matter, Micah said: “My gods that I made you have taken, the priest too, and you go your way, and what do I have anymore?” At that, the sons of Dan warned of possible assault if Micah continued following them and voicing protest. Seeing that the Danites were much stronger than his band, Micah returned home. (Jg 18:22-26) The Danites thereafter struck down and burned Laish, building the city of Dan on its site. Jonathan and his sons became priests to the Danites, who “kept the carved image of Micah, which he had made, set up for themselves all the days that the house of the true God [the tabernacle] continued in Shiloh.”—Jg 18:27-31.
it-2-F kpe. 391 genewa. 2
Mika
Peu après, Mika et un groupe d’hommes poursuivirent les Danites et les rattrapèrent. Quand ceux-ci lui demandèrent ce qu’il avait, Mika répondit: “Mes dieux que j’avais faits, vous les avez pris, ainsi que le prêtre, et vous allez votre chemin; qu’y a-t-il encore pour moi?” Mais les fils de Dân l’avertirent que s’il continuait à les suivre et à protester ils risquaient de se jeter sur lui. Voyant que les Danites étaient beaucoup plus forts que sa troupe, Mika rentra chez lui (Jg 18:22-26). Par la suite, les Danites frappèrent Laïsh, la brûlèrent et bâtirent la ville de Dân à sa place. Yonathân et ses fils devinrent prêtres pour les Danites qui “dressèrent pour eux l’image sculptée de Mika, celle qu’il avait faite, et ils la laissèrent ainsi durant tous les jours où la maison du vrai Dieu [le tabernacle] subsista à Shilo”—Jg 18:27-31.
Nyanyakipa Ahe Nga ga Toro
Gu Sasa Fugo Mbori du ni Ungaha
6 Gu gopai du tipa pa mbu rimo Mbori rogo Ziazia Kekeapai yo nakio kina ku mbatayo. Gu New World Translation i afuguhe rogo 2013 na gu rimo re rogoho nga 7,216, gu rimo re ima kura berewe rogo abangiriaba 6 kisusi gu New World Translation i akusihe rogo 1984. Agu abangiriba bisue duhe rogoho nga 1 Samuere 2:25; 6:3; 10:26; 23:14, 16. I agasihe ku rogo agi aba re mbiko gu kaĩkaĩ waraga i akuru baraha Baime Tikpo yo adu na gu rimo re rogo agu averesi re, nga gu naima duho agarã wa 1,000 mbata fu gu kekeapai nangia ga aMasora. Berewe a, gu kura ba duhe rogoho nga Abasapungbanga 19:18, i agasihe koyo ni sangbana wisigo kuru aZiazia Kekeapai i akehe ni bee.
NGI 17-23
AŨKUMUKO ROGO FUGO MBORI YO | ABASAPUNGBANGA 20-21
“Oni Naasana Yekova Kindi”
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Can You Be Like Phinehas When You Face Challenges?
Following the tragic rape and murder of a Levite’s concubine by the men of Gibeah, of the tribe of Benjamin, the other tribes set out to wage war against the Benjamites. (Judg. 20:1-11) They prayed for Jehovah’s help before fighting, but they were defeated twice, with significant losses. (Judg. 20:14-25) Would they conclude that their prayers were ineffective? Was Jehovah truly interested in seeing them respond to the wrong that had been done?
w11-F 15/9 kpe. 32 genewa. 2
Phinéas, un exemple à suivre face aux difficultés
Après le viol et le meurtre de la concubine d’un Lévite par les hommes de Guibéa, qui appartenaient à la tribu de Benjamin, les membres des autres tribus ont entrepris de faire la guerre aux Benjaminites (Juges 20:1-11). Avant de partir au combat, ils ont prié Jéhovah de les aider. Pourtant, ils ont subi deux défaites écrasantes (Juges 20:14-25). En ont-ils déduit que leurs prières n’avaient pas été entendues? Jéhovah voulait-il vraiment qu’ils punissent les transgresseurs?
Memeapai Rogo gu Buku Nga Abasapungbanga
20:17-48—Tipagine Yekova aidihe ti ni gu ngbatunga nangia ga Benyamina dibe kura angbatunga bara ue, wa si avura du nga si aida i fu mbusa afu fu ngbatunga Benyamina vurũ? Nimbu Yekova gu ruru aboro re gu kura atunga aYisaraere imi dungu aboro dagbayo, asada du nangiaha ko afuhe fuyo tipa ka ino pa gayo nyanyaki diaberã ka dia gbegberepai kusayo ringara aYisaraere yo.
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Can You Be Like Phinehas When You Face Challenges?
What lesson might we learn from this? Some problems faced in the congregation persist despite the elders’ diligent efforts and prayers for God’s help. If this occurs, elders do well to remember Jesus’ words: “Keep on asking [or praying], and it will be given you; keep on seeking, and you will find; keep on knocking, and it will be opened to you.” (Luke 11:9) Even if an answer to prayer seems delayed, overseers can be assured that Jehovah will respond in his own due time.
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Phinéas, un exemple à suivre face aux difficultés
Que retenir de ce récit? Dans la congrégation, il arrive que certains problèmes persistent malgré les efforts et les prières des anciens. Ces derniers font donc bien de se rappeler les paroles de Jésus: “Continuez à demander [ou à prier], et on vous donnera; continuez à chercher, et vous trouverez; continuez à frapper, et on vous ouvrira.” (Luc 11:9). Même si la réponse à une prière semble tarder, les surveillants peuvent être certains qu’elle viendra au moment prévu par Jéhovah.
Nyanyakipa Ahe Nga ga Toro
Oni Ini Gipai Re?
Wai gu i anaamangasunge na barioko ti regbo agu avura naadu mbata?
Barioko nga gu bundu Davide amangisunge na ni tipa ka nyasa riipa Goriata. Davide awiriki mangasunge na gi ũvura re ti agu aregbo ko anaangerafuo akandoro ko du ni gude.—1 Samuere 17:40-50.
Barioko kina dagba gu gbakigbaki kpiahe nga ga agu aũvura aEzipeto na Asuro anaamangasunge na ni ti agu aregbo i ake Ziazia Kekeapai. Barioko anidu na wiri mangu ti ni nga ga kpoto watadu roko na agirihe ue. Gu boro nazumo ho namaa wiriwiri mbia du barõa wa agarama 250 ku rogo gu wiri mangu he. Fuani, ni napikipo ho na ki zaki gu kura girihe, gu mbia re kini mo ka ora na bakere ome na ni ruruhe.
Agu aboro nageteka ahe sende yo Middle East yo akuru bara dungu ambia-barioko i anaamangasunge na ni ti regbo agu avura naadu mbata. Gu boro inipai tipa zumo ho wenengai, ni rengbe ka zumo ho si oro na nyanyaki ato kina wai tarambiri naora nga akirometere 160 watadu 240 vuru saa sa. Wene abawirikipai aidanga kuti gupai nga barioko na ome ti ni wakina mboto te, ono barioko ima du na ome ti ni tipa ka imo he.—Abasapungbanga 20:16.
NGI 24-30
AŨKUMUKO ROGO FUGO MBORI YO | RUTA 1-2
“Oni Du na Bangabanga Nyemuse”
Oni Wiriki Wene Abakurea Yekova
5 Ruta aima rengba ka berã nga gari aborokporo gudu Moaba yo, nga nari gbiati kura agumeri nga aguyo niima rengbe ka undo paranga dekurugbo wa ri were. Moaba angia gari ringara. Agu asino naadu yo angia asinori, gu fugo aboro agumbaha yo angia fugori, na agu aboro naadu yo angia kina gari aboro a. Naomi aarengbanga ka kido ri nga ri nika gbia agi apai re dunduko Betereme yo te. Nirengo, ri arugu Ruta ri nye kina ringara Moaba yo. Naomi aagunde nga ri arengbanga ka fu kumba fu dekurugbo wiiri watadu kporo a te. Ginipai ka Ruta amangihe? Ani bingo gu kparakparapai naadu dagba tiri na Orupa nga gu boro ‘nakaraga tiri koyo du gari aboro ni, na koyo du gari ambori ni a.’ (Ruta 1:9-15) Ya mo Ruta aaida ka karaga tiri a fuo gu kungbo ambori nga ga gari aboro? Oó, ri aidanga ha te.
Oni Wiriki Wene Abakurea Yekova
6 Si nawira wa Ruta ainipai tipa Yekova Mbori be kumbari nakpi watadu be Naomi. Yekova aadunga wa agu ambori nga ga Moaba yo te. Ruta aima ino gupai nga Yekova naida ri kpinyemuko na kini irisiko. Ono tie, gari inohe aakiongo te. Si aaida ri mangi diaberã. Wai du ka ri asia Yekova ni gari Mbori? Ruta amangi gu siapai nga ga tatamana. Ri aya fu Naomi wẽ: “Gamo aboro nikangia kina gimi aboro, ga Mbori ki ngia kina gi Mbori a.” (Ruta 1:16) Gu nyemuse Ruta adu na ni tipa Naomi nazeresa kina ngbarani, ono gupai paha anyaki gbe nga gari nyemuse tipa Yekova. Kusa, Boaza atambua Ruta tipa oka tiri kutii popo Yekova yo. (Oni gedi Ruta 2:12.) Gipai re natingida rani na pa gu wiri tooni zire nagbu kutii popo avunguru yo. (Tam. 36:7; 91:1-4) Yekova ada wa kina avungu Ruta furi. Ko afu mosoro furi tipa gari idapase, na ndupai aadunga ho tipa ri bira tiri tipa gari diaberã te.
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Ruta
1:13, 21—Ya mo Yekova du nasa raka fu Naomi nikpakarakpakaraha na ki ye na agberangbii furi? Oó, na Naomi abiranga Mbori tipa manga irairapai furi te. Ono tie, nibipa agu apai dunduko namangi furi, ri aberẽ gupai nga Yekova aduna pai kuti ri. Ri aduna zinga gbiati bakere gberarago. Kurii gure, rogo agu a’uru re, aboro anabi zuzu rukumbu nigu maku ye yo du Mbori ni na kini bi zangada nimotiwa. Pa zanga Naomi atitari na awiiri ue ki ima kpiko avura ruaru bangiiri ka berã ya Yekova aima payasi pari.
NGI 31–WEGEBE 6
AŨKUMUKO ROGO FUGO MBORI YO | RUTA 3-4
“Mo Mangi Wene Rimo na ki Bandaha”
w12-E 10/1 kpe. 22 genewa. 5
“An Excellent Woman”
Boaz spoke, and no doubt his gentle, soothing tone comforted Ruth. He said: “Blessed may you be of Jehovah, my daughter. You have expressed your loving-kindness better in the last instance than in the first instance, in not going after the young fellows whether lowly or rich.” (Ruth 3:10) “The first instance” referred to Ruth’s loyal love in accompanying Naomi back to Israel and caring for her. “The last instance” was the present one. Boaz noted that a young woman like Ruth might easily have sought a husband among much younger men, whether rich or poor. Rather, she wanted to do good not only to Naomi but also to Naomi’s deceased husband, to carry on the dead man’s name in his homeland. It is not hard to see why Boaz was moved by this young woman’s unselfishness.
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“Une excellente femme”
Le ton doux et apaisant des paroles de Boaz rassure probablement Ruth: “Bénie sois-tu de Jéhovah, ma fille. Tu as montré ta bonté de cœur encore mieux la deuxième fois que la première, en ne courant pas après les jeunes gens, qu’ils soient d’humble condition ou riches.” (Ruth 3:10). Ruth a fait preuve d’amour fidèle une première fois en raccompagnant Naomi en Israël et en s’occupant d’elle. “La deuxième fois”, c’est celle-ci. Boaz est conscient qu’une jeune femme comme Ruth aurait très bien pu chercher un mari parmi les hommes plus jeunes, riches ou pauvres. Au lieu de cela, elle veut faire du bien non seulement à Naomi mais aussi au mari décédé de Naomi. Elle souhaite perpétuer le nom du défunt dans son pays. On comprend aisément que Boaz soit impressionné par l’abnégation de cette jeune femme.
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“An Excellent Woman”
How satisfying it must have been for Ruth to contemplate what Boaz had said—that she was known among all the people as “an excellent woman”! No doubt her eagerness to get to know Jehovah and to serve him had much to do with that reputation. She had also shown great kindness and sensitivity toward Naomi and her people, willingly adapting to ways and customs that were surely unfamiliar to her. If we imitate Ruth’s faith, we will seek to treat others and their ways and customs with deep respect. If we do, we too may find that we develop a reputation for excellence.
w12-F 1/10 kpe. 23 genewa. 1
“Une excellente femme”
Quelle satisfaction pour Ruth d’entendre de la bouche de Boaz qu’elle est connue parmi le peuple comme “une excellente femme”! Il y a de grandes chances pour que son empressement à connaître Jéhovah et à le servir ait largement contribué à cette réputation. Elle a également fait preuve d’une grande bonté et de beaucoup de sensibilité envers Naomi et son peuple en s’adaptant volontiers à un mode de vie et à des coutumes qui lui étaient étrangères. Pour imiter la foi de Ruth, nous chercherons à témoigner un profond respect à nos semblables quelles que soient leurs habitudes de vie et leurs coutumes. Cela nous vaudra certainement une bonne réputation.
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“An Excellent Woman”
Boaz married Ruth. Thereafter, we read: “Jehovah granted her conception and she bore a son.” The women of Bethlehem blessed Naomi and praised Ruth for being better to Naomi than seven sons would have been. Later, we learn, Ruth’s son became an ancestor of the great King David. (Ruth 4:11-22) David, in turn, was an ancestor of Jesus Christ.—Matthew 1:1.
w12-F 10/1 kpe. 24 genewa. 3
“Une excellente femme”
Il épouse Ruth. Nous lisons ensuite: “Jéhovah lui accorda de concevoir et elle mit au monde un fils. ” Les femmes de Bethléhem bénissent Naomi et louent Ruth qui vaut mieux pour Naomi que sept fils. Plus tard, le fils de Ruth est devenu un ancêtre du célèbre roi David (Ruth 4:11-22). À son tour, David a été un ancêtre de Jésus Christ.—Matthieu 1:1.
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Ruta
4:6—Rogo gini gene rengbe gu boro nangbe ũkumbo kurani ka “gbarasa pa” gani ũkumbo? Bambatapai nga, ka singia gu boro rungo azi ni abagi gani dagbangua nga gani ũkumbo, si aniidi gu boro nangbehe tumo marã tipaha du bakioho ringbisihe kuti gu yangara agarã nye kuti digido agarã Bisue Bawe nga gu garã i ka karaga gu dagbangua re fu iraha rogoho. (Pa Amotumo 25:25-27) Pa manga ni he wo aumbasi geno gani ahe. Kurii gure, kangia Ruta nika batika kumbagude, gu kumbagude re du nika dia gu dagbangua re nigako ũkumbo angianga mbembedi agume gi boro nangbehe re ya.
WEGEBE 7-13
AŨKUMUKO ROGO FUGO MBORI YO | 1 SAMUERE 1-2
“Mo Uka Kpotoroyo fu Yekova Rogo Kparakpee Yo”
Ri Aza Ngbaduriyo na Kpee fu Mbori
12 Ana amoi bawene kpiapai fu ga Mbori amoyambu dunduko nibipa kparakpee. Yekova naida gako aboro nifura fuko zanga gunde, kini kusi agu apai nafuda yó fuko a wa gude naagumba agu apai nafuda ru fu Bai. (Oni gedi Atambuahe 62:8; 1 ATesaroniko 5:17.) Ga Mbori ziazia toro asa gu mokedi nangia Petero ko ke agu afugo wasa nabipa kpara fu Yekova nga: “Oni bá agu apai nafuda roni ku auru ko yo; mbiko ko naberã pa roni.”—1 Pet. 5:7.
w07-E 3/15 kpe. 16 genewa. 4
How Hannah Found Peace
What can we learn from all of this? When we pray to Jehovah about our concerns, we can let him know how we feel and make heartfelt requests. If we can do no more to resolve the problem, we should leave the matter in his hands. There is no better course to follow.—Proverbs 3:5, 6.
w07-F 15/3 kpe. 16 genewa. 4
Hanna retrouve la sérénité grâce à la prière
Que nous enseigne tout cela? Lorsque nous prions Jéhovah à propos de nos inquiétudes, nous pouvons lui exprimer ce que nous ressentons et lui adresser des requêtes sincères. Si nous avons fait tout notre possible pour résoudre le problème, alors nous devrions laisser les choses entre ses mains. C’est ce qu’il y a de mieux à faire.—Proverbes 3:5, 6.
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Bambata Samuere
2:10—Tipagine Ana akparikpee ti ni fu Yekova ya ko ‘fu ome fu gako bakindo’ ho bakindo adunga ni nga boro-zegino naazoga aYisaraere ti gu regbo re ya? Ga Mose aNdiko aima fura tipa pai kumbatayo ya aYisaraere aduadu na bakindo beyo nga boro-zegino gizo kumbatayo. (Pa Rug. 17:14-18) Wa Yakobo aasamba rii gako barame, ko agumba sangbanebi niyaa: “Ngau bakindo [nga gu ngbondo nayugopa gu pagbia du be bakindo] agúari nga be Yuda te.” (Bam. P. 49:10) Kurii gure, nibipa Sara nangia tita aYisaraere, Yekova aya tipa ri wee: “Agu abakindo nika zoga angbatunga aboro, i akura rogo ri yo.” (Bam. P. 17:16, NW) Sidu tie, Ana aakparakpee tipa gu bakindo si adu nga ko aye gizo kumbatayo.
WEGEBE 14-20
AŨKUMUKO ROGO FUGO MBORI YO | 1 SAMUERE 3-5
“Yekova Naberãpa Aboro Aberã”
Yekova Naberãpa Aboro Aberã Ko ki Vura du Vurũ na Tanduapai Dũ
3 Samuere atona kaa ‘manga pa Yekova’ banye yo mbuko kindi tooni. (1 Sam. 3:1) Rogo kura yuru sa ho Samuere andu ni ka ra, pai aye ka manga nga gu naadu ni iiriwoho. (Oni gedi 1 Samuere 3:2-10.) Ko agi fugo si niyambu ko ti rimoko. Samuere aberẽ gupai nga gu fugo re angia fugo gu gbinza gbiamotumo nangia Eri, sidu, ko kini zubo koyo du ko ni na ki ya fuko: “Mi du re, wa yambu mo re.” Eri ape gupai fuko nga ko naayambanga ko te. Ho kina gu bangisapai re amangi ni berewe bara ue, Eri aini gupai nga Mbori du naayamba Samuere. Sidu, ko kini pe wai fu Samuere si aida ko karagapai, na Samuere ki mangi kina gupai ko apehe fuko. Tipagine Yekova aayugongo tiko ti ni fu Samuere vurube gako maraika ti gu bambata regbo ko ayambu ko ya? Ziazia Kekeapai afuranga tipaha te, ono nibipa wai apai amangi, si nawira gupai nga Yekova amangi apai wa gure mbiko gupai nga ko aaberãpa Samuere aberã. Wai du duhe wo?
Yekova Naberãpa Aboro Aberã Ko ki Vura du Vurũ na Tanduapai Dũ
4 Oni gedi 1 Samuere 3:11-18. Ga Yekova aNdiko aape gupai nga si naida agude naairisa sosono aboro, gbe agu aboro naadu na pagbia beyo. (Gate 22:28; Pa Mot. 19:32) Ya mo ka Samuere arengbe ka ndu wiso fuo Eri ka gumba ga Mbori pangbanga sapangbanga fuko zanga gunde? Wagusa te! Nirengo, gu pangbanga du tipa gipai re nape gupai furani nga Samuere ‘aagunde agunde ti yugo pa gu yuguyuguhe re fu Eri.’ Ono tie, Mbori aima yugo gupai fu Eri ziazia nga Ko du naayamba Samuere. Ni sangbana gipai re, Eri arugu Samuere nga ko pe gupai fuko Yekova nigumbaha. Eri aya fuko wẽ, “Ka mo [okonga] gu pai sa ti re dagba agu apai yo dunduko nga gu ko nigumba pa ha foro” ya. Samuere agisangbako na ki “gumba kinaku rengo fu ko dunduko.”
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Bambata Samuere
3:3—Ya mo Samuere anaara nirengo rogo Ziazia Ba Kisusi? Oó, ko anaaranga yo te. Samuere angia kumba ningbatunga Revi ti gu ngbadimo nangia ga awiri Koata naangianga aboromotumo ya. (1 Pekapai 6:33-38) Si ki ta du wo, i aidanga ha fuko ko “bi kparakpara ziazia ahe” te. (Pa Geda Aboro 4:17-20) Gu yangara ga Mbori kparakpara ba Samuere anirengbe ka ta rogoho angia gu vurukporo nangia ga bamburokoo nga ga irisombori. Gure nangia gu ba ko avura nibi rame rogoho. Si nawira Eri anaabi rame a rogo kura papara gi vurukporo re. Wa gopai ayugoho, gu gumbagumbapai nga “yo ga Mbori sanduki nidu ni,” adu tipa gu ba nadu kirikiri pati gu bamburokoo re.
WEGEBE 21-27
AŨKUMUKO ROGO FUGO MBORI YO | 1 SAMUERE 6-8
“Da Nga Gamo Bakindo?”
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Kingdom of God
A Human King Requested. Nearly 400 years from the time of the Exodus and over 800 years from the making of God’s covenant with Abraham, the Israelites requested a human king to lead them, even as the other nations had human monarchs. Their request constituted a rejection of Jehovah’s own kingship over them. (1Sa 8:4-8) True, the people properly expected a kingdom to be established by God in harmony with his promise to Abraham and to Jacob, already cited. They had further basis for such hope in Jacob’s deathbed prophecy concerning Judah (Ge 49:8-10), in Jehovah’s words to Israel after the Exodus (Ex 19:3-6), in the terms of the Law covenant (De 17:14, 15), and even in part of the message God caused the prophet Balaam to speak (Nu 24:2-7, 17). Samuel’s faithful mother Hannah expressed this hope in prayer. (1Sa 2:7-10) Nevertheless, Jehovah had not fully revealed his “sacred secret” regarding the Kingdom and had not indicated when his due time for its establishment would arrive nor what the structure and composition of that government would be—whether it would be earthly or heavenly. It was therefore presumptuous on the part of the people now to demand a human king.
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Royaume De Dieu
Le peuple demande un roi humain. Près de 400 ans après l’Exode et plus de 800 ans après la conclusion de l’alliance de Dieu avec Abraham, les Israélites demandèrent un roi humain qui les dirigerait, tout comme les autres nations avaient des monarques humains. Leur demande revenait à rejeter la royauté que Jéhovah en personne exerçait sur eux (1S 8:4-8). Il est vrai que le peuple attendait à bon droit que Dieu établisse un royaume conformément à la promesse qu’il avait faite à Abraham et à Jacob, promesse évoquée précédemment. Cette attente s’appuyait de plus sur la prophétie que Jacob avait prononcée sur son lit de mort à propos de Juda (Gn 49:8-10), sur les paroles que Jéhovah avait adressées à Israël après l’Exode (Ex 19:3-6), sur les termes de l’alliance de la Loi (Dt 17:14, 15) et même sur une partie du message que Dieu avait fait prononcer au prophète Balaam (Nb 24:2-7, 17). Hanna la mère de Samuel, une femme fidèle, exprima cette espérance dans une prière (1S 2:7-10). Néanmoins, Jéhovah n’avait pas entièrement révélé son “saint secret” concernant le Royaume et n’avait pas indiqué quand arriverait le temps où il avait prévu de l’établir ni quelles seraient la structure et la composition de ce gouvernement, s’il serait terrestre ou céleste. Le peuple agissait donc avec présomption en demandant à présent un roi humain.
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He Endured Despite Disappointments
Note how Jehovah responded when Samuel took the matter to him in prayer: “Listen to the voice of the people as respects all that they say to you; for it is not you whom they have rejected, but it is I whom they have rejected from being king over them.” How comforting for Samuel, yet how awful an insult those people had flung at Almighty God! Jehovah told his prophet to warn the Israelites of the high price they would pay for having a human king. When Samuel complied, they insisted: “No, but a king is what will come to be over us.” Ever obedient to his God, Samuel went and anointed the king whom Jehovah chose.—1 Samuel 8:7-19.
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Il a persévéré malgré les déceptions
Remarquez ce que Jéhovah répond à Samuel quand celui-ci lui fait part de la situation dans la prière: “Écoute la voix du peuple quant à tout ce qu’ils te disent; car ce n’est pas toi qu’ils ont rejeté, mais c’est moi qu’ils ont rejeté pour que je ne sois plus roi sur eux.” Quel réconfort pour Samuel, mais quel terrible affront contre le Dieu Tout-Puissant! Jéhovah demande à son prophète d’avertir les Israélites de ce qu’il leur en coûtera d’avoir un roi humain. Samuel obéit, mais ils insistent: “Non, mais c’est un roi qui sera au-dessus de nous.” Toujours soumis à son Dieu, Samuel va oindre le roi que Jéhovah a choisi.—1 Samuel 8:7-19.
Yekova Nazogarago Ngba Ruru Gene
9 Vuru agu aregbo yo nga ga ga aboro raka, si aima yugopa gu rengo Yekova afura tipaha. Ho aboro atona ka zoga aYisaraere ni, si aima ye na akpakarapai fuyo, gbe, ho gayó abazogo adunga ni niruruyo ya. Nibi gu kpiapai du tipa aYisaraere re, si airiwongo tirani ka bi gupai nga, ti regbo agu zogarago nga ga aboro nga aguyo ainongo Yekova ya, gayó zogarago aayengo na wenepai nyeanye kindi te. Rengo ngaha nga, kura aboro-birĩ-zogarago naasana Mbori asana tipa ko fu maku kurii gayo bakere asadatise tipa i du rogo pazereda na ba yó ki ngba angba. Ono wai rengbe Mbori ka fu gako maku fu gu boro aranga kutii gako pagbia ya?—Tam. 2:10-12.
Nyanyakipa Ahe Nga ga Toro
Ndu Zio Bapatiza Nga Gine?
13 Ani du wa ka ani aria gaani ida mbata fu zio ani bapatiza kini mo ka da ni aDezire nga ga Yekova yo. Aria boro gani ida nga gupai ni amangaha nitini nga gu boro diberã na ngbaduniyo dunduko ka pefuo Kristo Yesu. Ngbatunga agu aboro re nambu gu gayo iraira gene raka nadu mbata na kini diberã ka manga gupai du bangiri Mbori niruruhe. Rogo Ziazia Kekeapai, gu fugo Giriki na fugo Ebere du tipa aria ida na gu rogoyo nga, ka karagatise kusayo, ka ariatise kubani. Gi mangaapai re nayugo gupai nga, boro mbu iraira gene ki aria ti ni koyo du Mbori ni. (1 Abakindo 8:33, 34) Pa aria boro gani ida naida gupai beni nga “nimangi agu apai rengbe na saberã.” (Amokedi 26:20) Si naida gupai nga ani mbu kungbo irisombori, ki mangipai na ngbanya kuti ga Yekova arugute, na ki kpara tirani fu kina ko sa. (Pa Fu Rugute ni Ue he 30:2, 8-10; 1 Samuere 7:3) Pa aria ani gaani ida naida gupai a nga ani aria gaani berãpai, ani aria gupai ani aida ka mangaha na ki aria sino rani. (Yezekere 18:31) Ani ‘nasa tirani kubani’ nimbu ani agu apai angianga sinombori ya kini ukadi vovo borose kubaha.—Amokedi 3:19; AEfeso 4:20-24; AKorosaio 3:5-14.
WEGEBE 28–MARUNGU 6
AŨKUMUKO ROGO FUGO MBORI YO | 1 SAMUERE 9-11
“Saura Atonapai ni Boro Umbasitise”
Mo Naata ni Umbasitise na Gamo Mbori
11 Mo berẽnga kurii gupai namangi tipa Bakindo Saura. Ko angia boro umbasitise ho ko adu ni ni paranga ko. Ko aima rugatiko na gako azangarengba na ko adu dindikodindiko tipa ka dia badungu asunge kubeko. (1 Sam. 9:21; 10:20-22) Ono tie, tifuo bete regbo, Saura ada ni irarukö na ki tona ka manga agu apai ko aadunga na rengo beko tipa ka mangaha ya. Ko atona ka mangapai wa gere ngbutuko fuo ko da ni bakindo. Ti kura regbo sa, ko azanga kadu na zerangbaduse ho ko aapido gu nebi ni nangia Samuere. Kuba gupai nga Saura kido kuti Yekova tipa Ko mangipai tipa aboro, ko azo motumo wa si avura du nga ko adunga na rengo beko tipa ka zoho te. Ni sangbana gipai re, Yekova aká ga Saura pai na ni yangaraha ko ki zanga gako padu ni bakindo. (1 Sam. 13:8-14) Si nipa tatamana furani ka ani wirikipai ti gi kpiapai nga ga zahe re na ki ne manga agu apai adunga ani na rengo tipa ka mangaha ya.
Wai Kadu na gu Toro Nga ga Futise
8 Ga Bakindo Saura kpiapai nga zahe furani tipa wai rengbe gbangbati ka gbarasapa gaani toro nga ga futise. Saura atona gako zogarago na umbasitise. (1 Sam. 9:21) Ko aaidanga ka mbusa agu aYisaraere naafura gbegberẽ tipa gako zogorago te, wa si avura du nga ko adu na rengo beko tipa kafu mbusa fuyo mbiko Mbori naafu gu pagbia re fuko. (1 Sam. 10:27) Bakindo Saura aima ida ga Mbori toro ngbe fuko mbatayo tipa ko du na diabese wa ko aandu ka sovura kuti aAmono. Fuoho, ko afu tambuahe fu Yekova tipa gu diabese re.—1 Sam. 11:6, 11-13.
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The Ammonites—A People That Repaid Kindness With Hostility
Again the Ammonites had repaid Jehovah’s kindness with hostility. Jehovah did not ignore this vicious threat. “The spirit of God became operative upon Saul on his hearing these words [of Nahash], and his anger got very hot.” Under the direction of God’s spirit, Saul mustered a force of 330,000 fighting men that so thoroughly routed the Ammonites that “there were not left over among them two together.”—1 Samuel 11:6, 11.
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Les Ammonites, un peuple qui répondit à la bonté par l’hostilité
Les Ammonites répondaient de nouveau à la bonté de Jéhovah par l’hostilité. Jéhovah ne passa pas sur cette menace pleine de haine: “L’esprit de Dieu commença à agir sur Saül, quand il entendit [les] paroles [de Nahasch], et sa colère devint très ardente.” Guidé par l’esprit de Dieu, Saül arma 330 000 soldats, lesquels infligèrent une telle déroute aux Ammonites qu’“il n’en resta pas deux ensemble”—1 Samuel 11:6, 11.
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Bambata Samuere
9:9—Gini nyanyakipa pai du rogo gu fugo nga, “gu . . . [boro] i aya ti ni awere nebi, i aniya ti ni mbata wẽ, babiapai”? Gipai re nayugo gupai nga, wa rimo anebi atona kaa wo gbe ti rago Samuere, na ti regbo abakindo ringara aYisaraere yo, aboro atona ka mbu gu fugo nga “babiapai” kini tona kaa mangasunge na gu nga “nebi.” I nabihe ya Samuere nangia bambata nebi ti gu gene nga ga anebi.—Amokedi 3:24.