Awetekapai Tipa Waraga Dunguratise Nga ga Gaani Raka na Sunge
MEREKOKO 2-8
AŨKUMUKO ROGO FUGO MBORI YO | 1 SAMUERE 27-29
“Ga Davide Birĩ Sovura”
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Achish
Twice when David was in flight from Saul he found refuge in the domain of King Achish. On the first occasion, when suspected of being an enemy, David feigned insanity, and Achish let him go as a harmless idiot. (1Sa 21:10-15; Ps 34:Sup; 56:Sup) On the second visit David was accompanied by 600 warriors and their families, and so Achish assigned them to live in Ziklag. During the year and four months that they were there Achish believed that David’s band was making raids on Judean towns, whereas David was actually pillaging the Geshurites, Girzites, and Amalekites. (1Sa 27:1-12) So successful was the deception that Achish actually made David his personal bodyguard when the Philistines were organizing an attack on King Saul, and only at the last moment, upon the insistence of the other “axis lords” of the Philistines, were David and his men sent back to Ziklag. (1Sa 28:2; 29:1-11) When David became king and warred against Gath, Achish apparently was not killed. He lived into Solomon’s reign.—1Ki 2:39-41; see GATH.
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Akish
Durant le temps où il fuyait Saül, David se réfugia à deux reprises sur le territoire d’Akish. La première fois, voyant qu’on le soupçonnait de venir en ennemi, David feignit la folie, si bien qu’Akish le prit pour un idiot inoffensif et le laissa aller (1S 21:10-15 ; Ps 34:sus ; 56:sus). La deuxième fois, David était accompagné de 600 guerriers et de leurs familles. Akish les assigna à résidence dans la ville de Tsiqlag. Durant l’année et les quatre mois qu’ils y passèrent, Akish crut que la troupe de David faisait des incursions dans les villes de Juda, alors qu’en réalité David et ses hommes pillaient les Gueshourites, les Guirzites et les Amaléqites (1S 27:1-12). La ruse prit si bien qu’Akish fit de David son garde du corps personnel quand il s’apprêta à livrer bataille au roi Saül. C’est seulement au dernier moment, sur les instances des autres “ seigneurs de l’Axe ” philistins, que David et ses hommes furent renvoyés à Tsiqlag (1S 28:2 ; 29:1-11). Lorsque David, devenu roi, monta contre Gath, Akish ne fut apparemment pas tué, car il vivait encore au début du règne de Salomon.—1R 2:39-41 ; voir GATH.
Waigu Rengbe Paranga Akumba ka Sa Gupai Nga Aboro Kido Kuti Yo?
8 Ani bingo kura kpakarapai Davide agbiatiko na ni. Tifuo i moi Davide ni bakindo, si aaida ko sungu tipa badungu agarã mbata fu ko tona zogarago ni bakindo Yuda. (1 Sam. 16:13; 2 Sam. 2:3, 4) Ginipai naundo ko ti gu regbo re tipa ko naasungo na zerangbaduse? Kuba gupai nga Davide du na bakere gberãrago, ko amangisunge na gako regbo tipa ka manga gupai ko adu na rengba ka mangaha. Ni kpiapai, ho Davide aotoka ni tipa ka batasa ungako rogo gu dagbarago nangia ga aFereseto, ko amangisunge na gu regbo re tipa ka sovura kuti avura aYisaraere. Ni mangako gipai re, ko abanda agu angbanda arago nangia ga Yuda.—1 Sam. 27:1-12.
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Lie
While malicious lying is definitely condemned in the Bible, this does not mean that a person is under obligation to divulge truthful information to people who are not entitled to it. Jesus Christ counseled: “Do not give what is holy to dogs, neither throw your pearls before swine, that they may never trample them under their feet and turn around and rip you open.” (Mt 7:6) That is why Jesus on certain occasions refrained from giving full information or direct answers to certain questions when doing so could have brought unnecessary harm. (Mt 15:1-6; 21:23-27; Joh 7:3-10) Evidently the course of Abraham, Isaac, Rahab, and Elisha in misdirecting or in withholding full facts from nonworshipers of Jehovah must be viewed in the same light.—Ge 12:10-19; chap 20; 26:1-10; Jos 2:1-6; Jas 2:25; 2Ki 6:11-23.
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Mensonge
Si la Bible condamne expressément le mensonge malveillant, cela ne signifie pas qu’on est obligé de divulguer une information véridique à des gens qui ne sont pas en droit de la connaître. Jésus Christ conseilla: “Ne donnez pas ce qui est saint aux chiens, et ne jetez pas vos perles devant les porcs, de peur qu’ils ne les piétinent avec leurs pieds et que, se retournant, ils ne vous déchirent.” (Mt 7:6). Voilà pourquoi, en certaines occasions, Jésus s’abstint de donner des renseignements complets ou de répondre directement à des questions quand cela pouvait causer inutilement du tort (Mt 15:1-6 ; 21:23-27; Jn 7:3-10). Il faut sans doute voir sous le même jour l’attitude d’Abraham, d’Isaac, de Rahab et d’Élisha qui ne donnèrent pas de bons renseignements ou cachèrent une partie des faits à des gens qui n’adoraient pas Jéhovah.—Gn 12:10-19; chap. 20 ; 26:1-10 ; Jos 2:1-6 ; Jc 2:25 ; 2R 6:11-23.
Nyanyakipa Ahe Nga ga Toro
Ya Mo Kpikpi Aboro Rengbe ka Undo Unga Aboro?
Ani berẽnga kurii gipai re. Ziazia Kekeapai naya wee ho boro akpi ni ní “[na]karaga tini ku rogo gani sende” na “gani berã pa apai ki nyasi.” (Atambuahe 146:4) Saura na Samuere aima ino gupai nga Mbori aidanga na agu apai nga ga sangbaatoro te. Oni ngere, mbata fu gu regbo re, kina boro Saura nitiko aima guari na tua ka nyasa riipa sunge sangbaatoro rogo gako ringara dunduko!—Pa Amotumo 19:31.
Ani berẽnga kurii gipai re. Kangia gu ruru kumba nangia Samuere adu kindi tiunga ni gu boro nga toro, ya mo ka ko akuo ga Mbori ndiko rogo kodabee na binza tipa ka gbia Saura? Yekova aima zinga kuti Saura ka ko aidanga ka fura na ko ya. Ya mo oni naberãha nga, gu dee re aima rengba ka manga Yekova ngbaome nga gu boro du na tandu apai dũ ko fura kungba Samuere fu Saura? Oó. Gene adunga beri te. Si tie ziazia nga, gi boro namangi tiní ya “Samuere” nangia ní re, ní angianga gu ga Mbori ruru nebi nangia “Samuere” te. Toro du nangia gu boro re, nga daimona namangi tiko ni Samuere nakpi na ki gumba kina iraira apai fu Saura.
MEREKOKO 9-15
AŨKUMUKO ROGO FUGO MBORI YO | 1 SAMUERE 30-31
“Mo Nyakasi Tiro Rogo Yekova Gamo Mbori Yo”
Oni Gunde Ti Yekova Oni Kidu Na Ngbarago!
12 Ga Davide gunde ti Yekova aabandanga kina banda ko sa ti manga irairapai te. Ono si anyakasi ko ko mangipai ni tatamana na ni diabese ho ko aniduni ngba kpakarapai. Davide na gako akumba agbu be Saura ringara aFereseto yo rogo gu gbata nangia Zikeraga tipa garã sa na adiwi biama. (1 Samuere 27:5-7) Ti kura regbo sa, ho agu akumba re amere ni, agu aAmareko nangia airadĩ azokodi gu ringara re, ki zi dereakumba ki ga na yo, kodihe na agude, gbiati rimbasa zogozogo anya. Ho Davide na gako akumba akaragatiyo ni ki bi gupai namangi, i akpari ni aume. Gu rungo aboro adu nani re asatihe niipo kurogo zinga, na ga Davide akumba kini gumbapa sopa ko na mbia. Wa Davide avura du na bakere rungo, ko adu na kido kindi. (Asanza 24:10) Gako gunde ti Mbori asako ko sa tiko koyo du Mbori ni, na ko ‘anyakasi tiko rogo Yekova yo.’ Mbiko gu undahe nga ga Mbori, Davide na gako akumba adofuo aAmareko na ki rogo gu gayo ahe dunduko i azihe kodihe na agu adee na agude i aziyo.—1 Samuere 30:1-20.
Yekova Nabanda Rani Tipa Bata
14 Davide agbiatiko na dungu fudifudiapai rogo gako raka yo. (1 Sam. 30:3-6) Ziazia Kekeapai nayugo gupai nga Yekova aima rugatiko na agu aberã ko adu nani. (Oni gedi Atambuahe 34:18; 56:8.) Mbori ima rugatiko na gaani aberãpai a. Ho du ‘kpotoraniyo ni na rungo’ na ho ‘tororani aima’ ni, ko rengbe ka gberani koyo du ko ni. Gipai re nisaha rengbe ka fu wasa furani a wa si adu tipa Davide nabibia ki ya: “Mi adú pusiapusia ki ningi tipa ga weneringise, bambiko mo abi gi gberãngbi, mo aini pa ga mbisimore fudifudiapai.” (Tam. 31:7) Ono Yekova namanga dungu apai furani susi bi kina gaani fudifudiapai sa gbua. Ko nafu wasa furani na kini ngarasi rani. Gu gene ko amanga gipai re ngbaha nga agu adunguratise nga ga aKristano.
Nyanyakipa Ahe Nga ga Toro
Fugo Yekova Niungaha Memeapai Rogo gu Buku Nga Bambata Samuere
30:23, 24. Gi diaberã du mburuhe rii Pa Geda Aboro 31:27, nayugo gupai nga, Yekova nabi agu aboro na kikiipayo nasongoda ababiapai na gayo asunge rogo dungurati. Sidu tie, ka ani vura kaa manga kina ginipai, ani ‘mangihe na kpotoraniyo dunduko wa ani namangaha fu Gbia, angianga wa fu aboro ya.’—AKorosaio 3:23.
MEREKOKO 16-22
AŨKUMUKO ROGO FUGO MBORI YO | 2 SAMUERE 1-3
“Ginipai Ani Awirikaha ti ‘Mboto’?”
Oni Fu Irisa Fu Aguyo I Afu Asiahe Fuyo I Duna Pagbia Kurironi
9 Ya mo rago agbere ti Davide baraho i arungosi ko ni? “Airazuu nagbata mbisimore,” wogu Davide akparikpee fu Yekova. (Atambuahe 54:3) Ko akusi agu apai nadu ngbadukoyo fu Yekova: “Ako gi Mbori, mo bátasi re be avurare, . . . airaome nadungura tiyo kuti re. Ako Yekova, bambiko gi samungu te, na gi ingapai a te, i naora ki nitangara tiyo wa adu nga irairapai ku ri re ya. Mo gúari tie, ka unda re, mo bí he!” (Atambuahe 59:1-4) Oni aberãnga wa kina gure—nga oni amanganga gu boro du na pagbia beni gbegberẽ te, si ki vura du wo ni ki kpasaka ye na kpakarakpakarapai kindi fu roni? Davide akpanga ti fu irisa fu Saura te. Fuo kpio Saura, kuba gupai nga Davide niguku kuari ni ngbarago, ko abi bia kpee: “ASaura na Yonatana adu ni boro wene yo ni betedi yo wa i adu ni ungayo! . . . i aniipi ki susi adingimo, i adu na ome ki susi abahu. Oni nga awiri aYisaraere nga ade, oni kpári ni aume tipa saura.” (2 Samuere 1:23, 24) Nga gu bawene kpiapai tipa du na ndikidi irisa tipa ga Yekova mbedimbedi boro, wa Saura avura manga fu Davide gbegberẽ vurũ!
Biriki Nga gu He Nayugo Gupai Nga Ani Naraka Rogo Yangara Arame!
8 Ziazia Kekeapai nafura afura a tipa gu dungu aboro nanye niruru yo. Ani furanga tipa aboro ue na ki bingo gupai rengbe ani ka wirikaha beyo. Ani tonaha na gu kumba nanye ni ruruko fu Davide. Yonatana nangia sosono wiri Bakindo Saura si aawira gupai nga ko nika du ni bakindo tifuo Saura. Ono Yekova asia Davide kubako ko du ni bakindo. Yonatana aima irisa gu diaberã Yekova amangihe re, na kuba gupai nga ko naabi Davide nika re, “mbisimo Dawidi ki ngba ti mbisimo Yonatana” na ko ki gumba gupai fuko nga ko nika nye ni ruruko fuko. Yonatana afu gako ũvura, na gako basape, na gako mboto gbiati gako giri dimose fu Davide tipa ka fu pagbia fuko. (1 Sam. 18:4) Yonatana amangi agu apai dunduko ko arengbe na mangaha tipa ka nyakasa Davide, ko amoi gako raka a ngbapai ho ko aru ni bara bangiri Saura ka ngbe na Davide. Yonatana agumba gupai fu Davide kina boro ngbaduko yo nga: “Mo nikadu ni bakindo tigamo ku ri aYisaraere, mi adu fuo ro tigimi.” (1 Sam. 20:30-34; 23:16, 17) Zanga kapa, gupai re du nasa Davide ko bi kina boro bia kpenunga ho Yonatana akpi ni.—2 Sam. 1:17, 26.
Nyanyakipa Ahe Nga ga Toro
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Brother
“Brother” is also applied to those united in a general cause and having similar aims and purposes. For example, King Hiram of Tyre called King Solomon his brother, not simply because he was an equal in rank and position but also perhaps because of mutual interests in supplying timbers and other things for the temple. (1Ki 9:13; 5:1-12) “Look! How good and how pleasant it is for brothers to dwell together in unity!” David wrote, implying that it is not blood relations alone that make for peace and unity between fleshly brothers. (Ps 133:1) In fact, mutual affection and interest, not common parentage, prompted David to call Jonathan his brother. (2Sa 1:26) Companions having similar natures and dispositions, even when such are bad, are properly called brothers.—Pr 18:9.
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Frère
“Frère” est aussi appliqué à ceux qu’une cause unit et qui ont des buts et des objectifs semblables. Par exemple le roi Hiram de Tyr appela le roi Salomon son frère, non seulement parce qu’il était son égal par le rang et par la position, mais peut-être aussi parce qu’ils avaient des intérêts mutuels en rapport avec la fourniture de bois et d’autres choses pour le temple (1R 9:13 ; 5:1-12). “Voyez! Qu’il est bon et qu’il est agréable pour des frères d’habiter unis ensemble!” écrivit David, ce qui sous-entend que les seuls liens du sang ne garantissent pas la paix et l’unité entre frères selon la chair (Ps 133:1). Ce sont d’ailleurs l’affection et l’intérêt mutuels qu’ils se portaient, et non un lien de parenté, qui poussèrent David à appeler Yonathân son frère (2S 1:26). Des compagnons qui ont des caractères et des inclinations identiques, même mauvais, sont à juste titre appelés des frères.—Pr 18:9.
MEREKOKO 23-29
AŨKUMUKO ROGO FUGO MBORI YO | 2 SAMUERE 4-6
“Oni du na Ruru Bipai ka Zanga ba Gberãrago ti Yekova”
Memeapai Rogo gu Buku Nga Ue Samuere
6:1-7. Wa si avura du nga Davide aduna nyemu manga wenepai rogo gako asadatise ka tinda Sanduki mokido rii gu ngbagida anyaa agbehe, si angia kuo ga Mbori arugute tipa tindaha na i adanga nani kurogo gu ba i aatindaha kurogoho te. (Gate 25:13, 14; Pa Geda Aboro 4:15, 19; 7:7-9) Pa zada Uza kpoto Sanduki mokido tipa ka si tinga ya nayugo gupai nga, nyemu manga wenepai aʹarianga gupai Mbori akpinyemuhe te.
Yekova Naamanga Kina Agu Apai Du Niruruhe Ti Aregbo Dunduko
20 Oni moi gupai ku berã roni yo nga, si aidi Uza du ni gu boro ka ima ruga tini wenengai na pa agu apai nadu tipa gu sanduki re. Gu Sanduki mokido re anaarukuba padu Yekova rogo gu ba si anidu rogoho. Ga Mbori Ndiko aima fura zukazuka ya agu aboro i afunga asiahe fuyo tipa ngerafuoho ya, ka i zadinga ha ya, kini zahe ziazia ya agu aboro nika kuo gu ndiko re, gayo mbusa tipaha nika ngia kina kpio. (Pa Geda Aboro 4:18-20; 7:89) Sidu, pa tinda gu ziazia sanduki re angianga gu sunge si aida i bihe na paha gbua taata te. Si ziazia nga, Uza angia gu kumba nangia ngbatunga Revi (ono angianga boromotumo ya), sidu si aidi ko ima rugatiko na pa ga Mbori aNdiko. Kurii gure, i aima ye na gu Sanduki mokido re bakuru kusayo kina boro kua bako yo tipa bandaha yo. (1 Samuere 6:20–7:1) Si aima sungu rogo gu kporo re tipa agarã wa 70, daho Davide adiberã ni tipa ka diaha yo kusayo. Sidu, tona ho Uza adu ni nga tooni gude, si nawira ko aima rugatiko na pa agu andiko nadu tipa gu Sanduki mokido re.
Yekova Naamanga Kina Agu Apai Du Niruruhe Ti Aregbo Dunduko
21 A wa ani niima gumbaha mbata kusayo, Yekova ima rengba ka ino agu apai du ngbadu aboro yo. Wa duhe nga Fugo ko nafura tipa ga Uza mangapai ya si angia “aura,” watadu gu mangaapai arunga ya, Yekova avura bi bete gu ndu mangaapai tiko nangia ga gbangbati nga gu adunga ni yuguyuguhe rogo gu pangbanga re ya. Ya mo si rengbe kadu nga Uza angia gu boro nagusaapai, nga gu boro du na nyemu manga agu apai adanga funi ni naamangaha ya? (Asanza 11:2) Ya mo pa nduge ko ku bangiri aboro gbaiga pati gu Sanduki mokido re asako ni rukö, nga gu sanduki gako aborokporo anaabandaha ka aboro ainonga pai tipaha ya? (Asanza 8:13) Ya mo si rengbe kadu nga Uza azanga idapase si ki sa ko ko berẽ gupai nga, Yekova arengbanga ka banda gu sanduki narukuba padu Ko rogo gu ba duhe rogoho te? Ka si vurangia kina ginipai nadu bangiri Uza, gupai ini ani he nga, gupai Yekova amangihe re angia kina rurupai. Si nawiraha nzunzu nga, ko aima bi gupai ku ngbadu Uza yo naangbanga ya nasako ko saringbanga ni ipiipihe.—Asanza 21:2.
Nyanyakipa Ahe Nga ga Toro
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Always Throw Your Burden on Jehovah
David as king had to bear some responsibility for this. His reaction shows that even those who have a good relationship with Jehovah can occasionally react badly to trialsome situations. First David became angry. Then he grew afraid. (2 Samuel 6:8, 9) His trusting relationship with Jehovah was severely tested. Here was an occasion when seemingly he failed to throw his burden on Jehovah, when he did not follow his commands. Might that be the situation with us sometimes? Do we ever blame Jehovah for problems that result because we ignore his instructions?—Proverbs 19:3.
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Jetons toujours notre fardeau sur jéhovah
En tant que roi, David n’était pas sans reproche. Comme sa réaction en témoigne, même une personne dont les relations avec Jéhovah sont excellentes peut, en certaines circonstances particulièrement pénibles, ne pas adopter le meilleur comportement. En effet, David s’est d’abord mis en colère. Puis il a commencé à avoir peur (2Samuel 6:8, 9). Ses relations de confiance avec Jéhovah étaient mises à rude épreuve. En ne suivant pas ses commandements, il semble que David ait omis en l’occurrence de ‘jeter son fardeau sur Jéhovah’. Cela ne nous arrive-t-il jamais? Quand nous avons des ennuis, n’attribuons-nous pas parfois la faute à Jéhovah alors que nous avons simplement négligé de suivre les instructions claires qu’il nous donne?—Proverbes 19:3.
MEREKOKO 30–BANZINGA 5
AŨKUMUKO ROGO FUGO MBORI YO | 2 SAMUERE 7-8
“Yekova Amangi Mozunga na Davide”
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“Your Kingdom Will Certainly Be Steadfast”
Jehovah is touched by David’s heartfelt desire. In response to David’s devotion and in line with prophecy, God makes a covenant with David that He will raise up someone in David’s royal line who will rule forever. Nathan conveys God’s solemn promise to David: “Your house and your kingdom will certainly be steadfast to time indefinite before you; your very throne will become one firmly established to time indefinite.” (Verse 16) Who is the permanent Heir of this covenant—the One who will rule forever?—Psalm 89:20, 29, 34-36.
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‘Oui, ton royaume sera stable’
Sensible à l’attachement et au désir sincères de David, et en accord avec les prophéties, Jéhovah conclut une alliance avec lui. Il suscitera dans sa lignée royale quelqu’un qui régnera à jamais. Par la bouche de Nathân, Dieu lui promet solennellement: “Oui, devant toi, ta maison et ton royaume seront stables pour des temps indéfinis; ton trône s’établira solidement pour des temps indéfinis.” (Verset 16). Qui est l’Héritier permanent de cette alliance, Celui qui régnera indéfiniment?—Psaume 89:20, 29, 34-36.
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“Your Kingdom Will Certainly Be Steadfast”
Jesus of Nazareth was a descendant of David. When announcing Jesus’ birth, an angel said: “Jehovah God will give him the throne of David his father, and he will rule as king over the house of Jacob forever, and there will be no end of his kingdom.” (Luke 1:32, 33) So the covenant with David finds its fulfillment in Jesus Christ. Hence, he rules, not by human choice, but through a solemn promise of God that gives him the right to rule forever. Let us remember that God’s promises always come true.—Isaiah 55:10, 11.
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‘Oui, ton royaume sera stable’
Jésus de Nazareth était un descendant de David. Annonçant sa naissance, un ange a précisé: “Jéhovah Dieu lui donnera le trône de David son père, et il régnera sur la maison de Jacob pour toujours, et il n’y aura pas de fin à son royaume.” (Luc 1:32, 33). L’alliance davidique s’accomplit donc en Christ. Ainsi, Jésus ne domine pas du fait d’une décision humaine, mais en vertu d’une promesse solennelle de Dieu qui lui confère le droit de gouverner à jamais. Or les promesses de Dieu se réalisent sans faute.—Isaïe 55:10, 11.
Oni du na Nyanyaki Idapase Kuti Kindo
14 Ani bingo gupai Yekova akido Bakindo Davide tipaha vurube gu mozunga Mbori amangihe na ko. (Oni gedi 2 Samuere 7:12, 16.) Yekova amangi gi mozunga re na Davide ti gu regbo ko aazogarago Yerusarema yo na ki kidoko nga Masiya nika ye rogo ngbatungako yo. (Rk. 1:30-33) Sidu, Yekova ayugu gu ngbatunga Masiya nika ye rogoho na ki pe gupai nga ko nika fu gu Kindo Nga ga Masiya fu gu tita Davide “du he ni gako.” (Yeze. 21:25-27) Vurube Yesu, Mbori “anyákasa” gu zogarago nga ga Davide nyeanye kindi. Nirengo, tita Davide “anyé anye kindi, na gako mbatabakindo a wa du uru.” (Tam. 89:3437) Nirengo, gu zogarago nga ga Masiya agberãnga te, na agu apai si nika mangaha nika nyeanye kindi.
Nyanyakipa Ahe Nga ga Toro
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Last Days
Balaam’s Prophecy. It was before the Israelites entered the Promised Land that the prophet Balaam said to Moab’s King Balak: “Do come, let me advise you what this people [Israel] will do to your people afterward in the end of the days. . . . A star will certainly step forth out of Jacob, and a scepter will indeed rise out of Israel. And he will certainly break apart the temples of Moab’s head and the cranium of all the sons of tumult of war.” (Nu 24:14-17) In the initial fulfillment of this prophecy, the “star” proved to be King David, the subduer of the Moabites. (2Sa 8:2) Evidently, therefore, in that fulfillment of this particular prophecy, “the end of the days” began with David’s becoming king. Since David foreshadowed Jesus as Messianic King, the prophecy would also apply to Jesus at the time when he subdues his enemies.—Isa 9:7; Ps 2:8, 9.
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Derniers Jours
La prophétie de Balaam. Ce fut avant l’entrée des Israélites en Terre promise que le prophète Balaam déclara à Balaq, roi de Moab: “Viens, que je t’avise de ce que ce peuple [Israël] fera à ton peuple plus tard, à la fin des jours. [...] À coup sûr, une étoile sortira de Jacob, un sceptre s’élèvera vraiment d’Israël. À coup sûr, il brisera les tempes de Moab et le crâne de tous les fils du tumulte de guerre.” (Nb 24:14-17). Dans le premier accomplissement de cette prophétie, l’“ étoile ” se révéla être le roi David, vainqueur des Moabites (2S 8:2). Par conséquent, dans cet accomplissement de la prophétie, “la fin des jours ” commença sans doute lorsque David devint roi. Puisque David préfigurait Jésus en qualité de Roi messianique, la prophétie s’appliquerait aussi à Jésus au moment où il soumettrait ses ennemis.—Is 9:7 ; Ps 2:8, 9.
BANZINGA 6-12
AŨKUMUKO ROGO FUGO MBORI YO | 2 SAMUERE 9-10
“Davide Ayugu Bangabanga Nyemuse”
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Yes, You Can Find Happiness
“Happy is anyone acting with consideration toward the lowly one,” David wrote. He continued: “In the day of calamity Jehovah will provide escape for him. Jehovah himself will guard him and preserve him alive. He will be pronounced happy.” (Psalm 41:1, 2) The loving consideration that David showed toward Mephibosheth, the lame son of David’s beloved friend Jonathan, is an example of the right attitude toward the lowly one.—2 Samuel 9:1-13.
w06-F 15/6 kpe. 14 genewa. 6
Oui, le bonheur est à votre portée!
“Heureux celui qui s’intéresse au petit ”, a écrit David. Et de poursuivre: “Au jour du malheur Jéhovah le fera échapper. Jéhovah lui-même le gardera et le conservera en vie. Il sera déclaré heureux.” (Psaume 41:1, 2). L’intérêt plein d’amour de David pour Mephibosheth, le fils boiteux de son ami intime Yonathân, est un bon exemple de la façon dont il faut considérer le petit.—2 Samuel 9:1-13.
Memeapai Rogo gu Buku Nga Ue Samuere
9:1, 6, 7. Davide abanda gako mokido. Ani a wo, si naida ani asadi tirani ka manga agu apai kido ani he ka mangaha.
I Asovura Na Diabese Kuti Akiwe Tii Kpotoyo Yo
10 Kusa fuo susa bete agarã, mbiko gu nyemuse Bakindo Davide adu nani tipa Yonatana, ko amangi Mefibosete rogo weneringise nga ga nyemuse. Davide afu agu ahe dunduko nangia ga Saura fuko na ki sia ga Saura moyambu nangia Ziba ko naasopabino rogo gu sende nangia ga Saura na kini ngere fuoho. Davide aya fu Mefibosete a: ‘Mo nikaa ri riahe rii gimi mbisa dedede.’ (2 Samuere 9:6-10) Zanga kapa, ga Davide weneringise nga ga nyemuse aima fu wasa fu Mefibosete na ki sa gu gako ima nangia ga gbarã si du tautau. Nga gu wenepai rengbe ani ka wirikaha! Si naida ani yugu weneringise a fu agu aboro nasota na akiwe tii kpotoyo yo.
Nyanyakipa Ahe Nga ga Toro
it-1-E kpe. 266
Beard
Among many ancient peoples of the East, including the Israelites, a beard was cherished as an evidence of manly dignity. God’s law to Israel prohibited the cutting off of the “sidelocks,” the hair between the ear and the eye, and the extremity of the beard. (Le 19:27; 21:5) This was doubtless because among some pagans it was a religious practice.
it-1-F kpe. 270
Barbe
Chez bon nombre de peuples orientaux de l’Antiquité, dont les Israélites, on tenait beaucoup à sa barbe, signe extérieur de la dignité masculine. La loi divine donnée à Israël interdisait de couper ‘les mèches sur les côtés de la tête’, la chevelure entre l’œil et l’oreille, ainsi que l’extrémité de la barbe (Lv 19:27 ; 21:5). C’était sans aucun doute parce qu’il s’agissait d’une pratique religieuse chez certains païens.
BANZINGA 13-19
AŨKUMUKO ROGO FUGO MBORI YO | 2 SAMUERE 11-12
“Ka Mo Mbunga Gbegberẽ Nyemupai si du na Maapai Kuriro Ya”
Oni Ima Rengba ka Batasa Tironi be ga Satana Agbina!
10 Ngbaduse asa Bakindo Davide bangiriko go ti agu ahe Yekova afuhe fuko kodihe na kumuko, worimo, na diabese be dungu avurako. Davide adu na tambuahe ki rugutiko na gupai nga ga Mbori agamahe ‘aima susa gu ka i gedihe!’ (Tam. 40:5) Ono ti kura regbo sa, bangiri Davide ago ti agu ahe Yekova afuhe fuko. Ko aarengbanga berewe be agu ahe naadu beko te, ko aaida agu susi gure. Wa si avura du nga Davide adu na dungu adiako ti ni, ko atona ka ida kadu na gu dee nangia dia kura boro kia, si ki vura du nga Yekova aya gupai re angia gbegberẽpai. Gu dee re angia Bataseba na kumbari angia Uria boro Eto. Davide amangipai ni gbangbati ki kodiba na Bataseba na ri kidu na gude. Gupai Davide amangihe re aima gberã nikerehe. Ono tie ko amangi gu kurapai berewe nga gu nagberẽ kisusi gure, ko amangi mbakadapai tipa i imi Uria! (2 Sam. 11:2-15) Ginipai Davide aaberã ha? Ya mo ko abihe nga Yekova arengbanga ka biko na gipai re te? Wa vura duhe nga Davide airisi Yekova tipa gbanga regbo, ko aye kada ni boro ngbaduse na gipai re aima ye na badungu arungo kutiko. Ono tie, si ni pa ngbarago ka ino gupai nga fuo bete regbo kusa, Davide aidi gako aingahe na ki saberã ko. Ko adu na bakere tambuahe nga Yekova ambupai fuko!—2 Sam. 12:7-13.
Tipagine Ani Ara ni Gorani ti ni fu Yekova, na Wai du Ani Amangaha Wo?
15 Yekova asia Davide ni bariikporo angianga kina kurii gako aborokporo sa ya, ono kurii gu ringara nangia ga aYisaraere nabaha. Wa Davide angia Bakindo, ko aima du na bakere pagbia beko. Ti kura aregbo, ko amangisunge na gako pagbia ngba gbegberẽ gene. (2 Sam. 11:14, 15) Ono ko ayugu gako ranigose fu Yekova ni dia ko rugute kugume. Ko akusuko agu apai naadu ngbaduko yo fu Yekova rogo kparakpee yo. Na ko aʹasadi na ome ko dunduko ka mangapai kuti ga Yekova rugute. (Tam. 51:1-4) Kurigure, ko adu na umbasitise na ki di wene rugute kugume angianga kina be akumba sa ya ono be adee a. (1 Sam. 19:11, 12; 25:32, 33) Davide awirikipai ti gako aingahe na ko amoi pa mangasunge fu Yekova ni nyanyakipa pai rogo gako raka yo.
Ga Mbori Arugute na Bangua Arengo Raba Sangbakpotoroniyo
7 Ani na tambuahe nga, si aidanga ani gbia gu gbegberẽ asangbanapai agbia mbata naye ti zanga pekafuo ga Mbori arugute ani kini ru ka wirikapai te. Ani rengbe ka wirikapai ti agu aingahe nga ga kura aboro nga aguyo i akeke pa gayo tiandiko rogo Fugo Mbori yo. Asanza 1:5 naya: “Boro tatamana gi pai ki nikii rogo wirikapai yo.” Nirengo, ani nagbia gu rugute be Mbori ngba kisusi, wagu nga ho ani ageda gu ndikidi apangbanga ni du rogo Ziazia Kekeapai yo na kini berẽkuriihe. Ni kpiapai, oni berẽnga pa gu imisiri Bakindo Davide adu rogoho tingbafuo ko basasangba ga Yekova zinahe na ki mangi bäri na Bataseba. (2 Sam. 12:7-14) Ho ani ageda gu pangbanga re ni na kini berẽkuriihe, ani rengbe ka sana tirani nga: ‘Wai du Bakindo Davide arengbe ka ne gu imisiri ko agbiatiko na ni mbikopa manga ko bäri na Bataseba? Ka mi gbia tire na gu ngbatunga asada re, ya mo mi du na gu ome si aidaha tipa ka nehe? Ya mo mi zubo wa Yosefa, watadu mi mangi wasiwasi kodaba wa Davide?’ (Bam. P. 39:11-15) Ka ani berẽkurii gu gbegberẽ asangbanapai naye mbiko manga ingapai, ani rengbe arengba ka nyakasa kpotoraniyo tipa ka ‘soga gbigbitapai.’
Nyanyakipa Ahe Nga ga Toro
it-1-E kpe. 590 genewa. 1
David
Jehovah was watching, however, and uncovered the whole reprehensible matter. If Jehovah had permitted the case involving David and Bath-sheba to be handled by human judges under the Mosaic Law, both of the wrongdoers would have been put to death, and of course, the unborn offspring of their adultery would have died with the mother. (De 5:18; 22:22) However, Jehovah dealt with the case himself and showed mercy to David because of the Kingdom covenant (2Sa 7:11-16), no doubt because David himself had shown mercy (1Sa 24:4-7; compare Jas 2:13) and because of repentance that God observed on the part of the wrongdoers. (Ps 51:1-4) But they did not escape all punishment. By the mouth of the prophet Nathan, Jehovah pronounced: “Here I am raising up against you calamity out of your own house.”—2Sa 12:1-12.
it-1-F kpe. 600 genewa. 6
David
Cependant, Jéhovah veillait, et il dévoila toute cette affaire répréhensible. Si Jéhovah avait laissé des juges humains régler le cas de David et de Bath-Shéba selon la Loi mosaïque, les deux coupables auraient été mis à mort, et leur descendant adultérin serait bien sûr mort avec la mère (Dt 5:18 ; 22:22). Jéhovah traita toutefois l’affaire lui-même et fit miséricorde à David en raison de l’alliance du royaume (2S 7:11-16), sans aucun doute parce que David faisait lui-même miséricorde (1S 24:4-7 ; voir aussi Jc 2:13) et en raison du repentir qu’il constata chez les transgresseurs (Ps 51:1-4). Mais ils ne furent pas quittes de toute punition. Par la bouche du prophète Nathân, Jéhovah déclara: “Voici que, de ta maison, je suscite contre toi le malheur.”—2 S 12:1-12.
BANZINGA 20-26
AŨKUMUKO ROGO FUGO MBORI YO | 2 SAMUERE 13-14
“Ga Amanona Gbegberẽ Nyemupai Andu na Ko Kuti Kerepai”
it-1-E kpe. 32
Absalom
Murder of Amnon. The beauty of Absalom’s sister Tamar caused his older half brother Amnon to become infatuated with her. Feigning illness, Amnon contrived to have Tamar sent to his quarters to cook for him, and then he forcibly violated her. Amnon’s erotic love turned to contemptuous hate and he had Tamar put out into the street. Ripping apart her striped gown that had distinguished her as a virgin daughter of the king, and with ashes on her head, Tamar was met by Absalom. He quickly sized up the situation and voiced immediate suspicion of Amnon, indicating a prior alertness to his half brother’s passionate desire. Absalom instructed his sister to raise no accusation, however, and took her into his home to reside.—2Sa 13:1-20.
it-1-F kpe. 31
Absalom
Meurtre d’Amnôn. La beauté de Tamar sœur d’Absalom fit naître la passion chez Amnôn demi-frère aîné d’Absalom. Feignant d’être malade, Amnôn fit en sorte qu’on envoie Tamar chez lui pour qu’elle lui fasse à manger, après quoi il la viola. Puis, son amour physique s’étant transformé en une haine méprisante, Amnôn fit jeter Tamar à la rue. Celle-ci déchira la robe rayée qui l’identifiait à une fille vierge du roi et, de la cendre sur la tête, elle rencontra Absalom. Il jugea rapidement de la situation et déclara aussitôt soupçonner Amnôn, montrant qu’il s’était rendu compte auparavant de la passion de son demi-frère. Toutefois, il dit à sa sœur de ne pas porter d’accusation et il l’emmena chez lui où elle demeura.—2S 13:1-20.
Oni Sonosi Gu Sino Nga Zatise
11 Ziazia Kekeapai ima fu akpiapai nga ga agu aboro a naadunga na zatise ya nibipa kodaba. Si ima yugo gu gbegberẽ sangbanapai a rengbe ka ye mbiko gu mangaapai adunga na zatise re ya. Gu boro nagbia tiní na gu ngbatungapai Kim agbia tiri na ni, si adu ni wenepai funi ni berẽkurii gupai namangi gu mumungo paranga peyo pako rogo Asanza kapita 7. Oni berẽnga a kurii gupai Amanona amangihe na gu kere sangbanapai naaye mbiko gako mangaapai. (2 Sam. 13:1, 2, 10-15, 28-32) Avunguagude rengbe ka undo awiriyo i sonosi zatise gbiati tatamana nifura yo tipa gu ngbatunga akpiapai re ti regbo gu irisombori nga ga aborokporo.
it-1-E kpe. 33 genewa. 1
Absalom
Two years passed. Sheepshearing time came, a festive occasion, and Absalom arranged a feast at Baal-hazor about 22 km (14 mi) NNE of Jerusalem, inviting the king’s sons and David himself. When his father begged off from attending, Absalom pressed him to agree to send Amnon, his firstborn, in his stead. (Pr 10:18) At the feast, when Amnon was in “a merry mood with wine,” Absalom ordered his servants to slay him. The other sons headed back to Jerusalem, and Absalom went into exile with his Syrian grandfather in the kingdom of Geshur to the E of the Sea of Galilee. (2Sa 13:23-38) The “sword” foretold by the prophet Nathan had now entered David’s “house” and would continue there for the rest of his life.—2Sa 12:10.
it-1-F kpe. 32 genewa. 1
Absalom
Deux années passèrent. Quand vint l’époque de la tonte des moutons, qui donnait lieu à des réjouissances, Absalom organisa un festin à Baal-Hatsor, à environ 22 km au N.-N.-E. de Jérusalem, et il y invita les fils du roi ainsi que David lui-même. Son père ayant décliné son invitation, Absalom insista pour qu’il envoie à sa place Amnôn, son premier-né (Pr 10:18). Au cours du festin, quand Amnôn fut “d’humeur joyeuse sous l’effet du vin ”, Absalom ordonna à ses serviteurs de le tuer. Les autres fils de David retournèrent à Jérusalem, et Absalom s’exila chez son grand-père syrien, dans le royaume de Gueshour, à l’E. de la mer de Galilée (2S 13:23-38). Comme le prophète Nathân l’avait annoncé, “l’épée” était désormais entrée dans la “maison” de David, et elle allait y rester jusqu’à la fin de sa vie.—2S 12:10.
Nyanyakipa Ahe Nga ga Toro
g04-E 12/22 kpe. 8-9
The Kind of Beauty That Matters Most
By way of contrast, consider Absalom, one of David’s sons. He turned out to be an undesirable man in spite of his enviable appearance. The Bible says of him: “Now compared with Absalom there proved to be no man so beautiful in all Israel as to be praised so much. From the sole of his foot to the crown of his head there proved to be no defect in him.” (2 Samuel 14:25) However, Absalom’s ambition impelled him to rebel against his own father and usurp the throne. He even violated his father’s concubines. As a result, Absalom incurred divine wrath and suffered a painful death.—2 Samuel 15:10-14; 16:13-22; 17:14; 18:9, 15.
Do you feel drawn to Absalom? Of course not. All in all, he was a repulsive individual. His outstanding physical beauty did not compensate for his arrogance and disloyalty, nor did it prevent his ruin. On the other hand, the Bible contains many examples of wise, appealing people about whom nothing is said of their physical appearance. Evidently, what mattered most was their inner beauty.
g04-F 22/12 kpe. 8-9
La beauté qui compte vraiment
À l’inverse, considérons le cas d’Absalom, l’un des fils de David. Il s’est révélé un homme peu recommandable, en dépit de son physique flatteur. Voici ce que la Bible dit de lui : “Or, en comparaison d’Absalom, il n’y avait pas d’homme aussi beau dans tout Israël, pour être tellement loué. De la plante de son pied au sommet de sa tête il n’y avait pas de tare en lui.” (2 Samuel 14:25). Malheureusement, son ambition l’a conduit à se rebeller contre son père et à usurper le trône. Il a été jusqu’à violer les concubines de son père. Quelles en ont été les conséquences? Il s’est attiré la colère divine et a péri dans les souffrances.— 2 Samuel 15:10-14 ; 16:13-22; 17:14 ; 18:9, 15.
Vous sentez-vous attiré par Absalom? Non, évidemment. Tout compte fait, le personnage est même franchement repoussant, n’est-ce pas? Sa beauté hors du commun n’a pas contrebalancé son arrogance ni son infidélité ; elle ne l’a pas non plus sauvé. Cela étant, la Bible contient de nombreux exemples de personnes sages, attirantes, même si on ne sait rien de leur apparence physique. De toute évidence, ce qui importait le plus, c’était leur beauté intérieure.
BANZINGA 27–BAMBURU 3
AŨKUMUKO ROGO FUGO MBORI YO | 2 SAMUERE 15-17
“Abisaroma Asamungu Mbiko Rukö”
it-1-E kpe. 860
Forerunner
It was the Oriental custom that runners go before the royal chariot to prepare and announce the king’s coming and to assist him generally. (1Sa 8:11) Absalom and Adonijah, in imitation of such regal dignity and to add prestige and seeming sanction to their respective rebellions, placed 50 runners before their personal chariots.—2Sa 15:1; 1Ki 1:5; see RUNNERS.
it-2-F kpe. 630
Précurseur
En Orient, la coutume voulait que des coureurs précèdent le char royal pour préparer et annoncer la venue du roi et pour l’aider en général (1S 8:11). Absalom et Adoniya, copiant cette prérogative royale et afin d’ajouter du prestige et un semblant de légitimation à leurs rébellions respectives, placèrent 50 coureurs devant leurs chars personnels.—2S 15:1 ; 1R 1:5 ; voir COUREURS.
Oni Irisi Gu Mbori Nga Ga Ranirii Ko
5 Ziazia Kekeapai na badungu akpiapai rogoho nga ga agu aboro nadu na gbegberẽ maapai kurii akurayo. Ngbatunga gu boro re nangia Abisaroma wiri Bakindo Davide. Abisaroma aima ngba ti kpotoko kisusi. Ono tie, fuo bete regbo kusa, wakina Satana, ko ambu ngbaduse si fu riko, ko atona kaa kpinyemu ga bako mbatabakindo, nga gu naadunga tipa ko ya. Tipa ka dia mbatabakindo be bako, Abisaroma asa aboro i bere gupai nga ko aida ka undo yó ono bakindo aidanga ka undo yó te. Teketeke wakina gupai Bakitingbanga amangihe ati Edene yo, Abisaroma asa aboro i bere gupai nga ko aabaka bangiriko abaka tipa yó, ono kini gumba kere ziree ti kina gu bangisa regbo re tipa bako.—2 Sam. 15:1-5.
it-1-E kpe. 1083-1084
Hebron
Some years later David’s son Absalom returned to Hebron and there initiated his unsuccessful usurpation of his father’s kingship. (2Sa 15:7-10) It was likely because of Hebron’s historical importance as onetime capital of Judah, as well as because of its being his native city, that Absalom chose this city as the starting point of his drive for the throne. Later, David’s grandson, King Rehoboam, rebuilt Hebron. (2Ch 11:5-10) After the desolation of Judah by the Babylonians and the return of the Jewish exiles, some of the repatriated Jews settled at Hebron (Kiriath-arba).—Ne 11:25.
it-1-F kpe. 1101
Hébrôn
Des années plus tard, Absalom, fils de David, revint à Hébrôn, d’où il entreprit d’usurper la royauté de son père, mais échoua (2S 15:7-10). S’il choisit Hébrôn comme point de départ de sa course au trône, ce fut sans doute en raison de la valeur historique de cette cité qui avait été la capitale de Juda, mais aussi parce que c’était sa ville natale. Par la suite, le roi Rehabam, petit-fils de David, rebâtit la ville (2Ch 11:5-10). Après la désolation de Juda par les Babyloniens et le retour des exilés juifs, certains des rapatriés élurent domicile à Hébrôn (Qiriath-Arba).—Ne 11:25.
Nyanyakipa Ahe Nga ga Toro
Ya Mo Arengo Dunduko Bero?
11 Wa du ani dunduko ni basasa, ani ima rengba ka gbiatirani na iraira mangaapai bambiko gupai nga aboro napeka agu apangbanga tipa rani du na bete arengo rogoho watadu adunga arengo tipaha dunduko ya. Oni bingo gu kpiapai nangia ga Bakindo Davide gbiati Mefibosete. Davide afu agamahe fu Mefibosete na ki yugu wenesino fuko ni karaga ko gu rago dunduko fuko nangia ga titako, nga Saura. (2 Sam. 9:6, 7) Ono tie, kusa, Davide agi gu pangbanga tipa Mefibosete naadunga ni ruruhe ya. Davide adiberã ka rogoda ga Mefibosete ahe dunduko beko zanga manga wisigopai ka ino rengo gupai re. (2 Sam. 16:1-4) Ho Davide afura ni na Mefibosete, Davide aye ka ino gupai nga ko aima inga kutiko, na ko ki karaga papara agu ahe re fuko. (2 Sam. 19:24-29) Ono ka Davide adi regbo ka ino arengo gupai re kuba gupai nga ka manga pai ni ipo mbiko giako gu pangbanga naadunga na arengo tipaha dunduko ya, ka ko amangingo gu irairapai re te.