Awetekapai Tipa Waraga Dunguratise Nga ga Gaani Raka na Sunge
MBIRINVUO 5-11
AŨKUMUKO ROGO FUGO MBORI YO | 1 ABAKINDO 9-10
“Oni Tambua Yekova Tipa Gako Tatamana”
A Visit That Was Richly Rewarded
Upon meeting Solomon, the queen began testing him with “perplexing questions.” (1 Kings 10:1) The Hebrew word here used can be translated “riddles.” But this does not mean that the queen engaged Solomon in trivial games. Interestingly, at Psalm 49:4, the same Hebrew word is used to describe serious questions regarding sin, death, and redemption. Likely, then, the queen of Sheba was discussing deep subjects with Solomon that tested the depth of his wisdom. The Bible states that she “began to speak to him all that happened to be close to her heart.” Solomon, in turn, “went on to tell her all her matters. There proved to be no matter hidden from the king that he did not tell her.”—1 Kings 10:2b, 3.
Une visite très enrichissante
Une fois en présence de Salomon, la reine s’est mise à l’éprouver par des “ questions difficiles ”. (1 Rois 10:1.) Le mot hébreu employé ici peut être traduit par “ énigmes ”. Mais cela ne signifie pas que la reine ait proposé à Salomon de banales devinettes. En Psaume 49:4, le même mot hébreu est employé à propos de questions sérieuses concernant le péché, la mort et le rachat. Sans doute la reine de Sheba a-t-elle donc abordé avec Salomon des sujets profonds qui ont éprouvé la mesure de sa sagesse. La Bible dit qu’elle “ se mit à lui dire tout ce qui lui tenait à cœur ”. Salomon, en réponse, “ lui expliqua toutes ses affaires. Il n’y eut aucune affaire qui fût cachée pour le roi, qu’il ne pût lui expliquer ”.—1 Rois 10:2b, 3.
When Generosity Abounds
Astounded at what she heard and saw, the queen humbly replied: “Happy are these servants of yours who are standing before you constantly, listening to your wisdom!” (1 Kings 10:4-8) She did not pronounce Solomon’s servants happy because they were surrounded by opulence—although they were. Rather, Solomon’s servants were blessed because they could constantly listen to Solomon’s God-given wisdom. What a fine example the queen of Sheba is for Jehovah’s people today, who bask in the wisdom of the Creator himself and that of his Son, Jesus Christ!
A Visit That Was Richly Rewarded
The queen of Sheba was so impressed with Solomon’s wisdom and the prosperity of his kingdom that there was “no more spirit in her.” (1 Kings 10:4, 5) Some take this phrase to mean that the queen was left “breathless.” One scholar even suggests that she fainted! Be that as it may, the queen was amazed at what she had seen and heard. She pronounced Solomon’s servants happy for being able to hear this king’s wisdom, and she blessed Jehovah for putting Solomon on the throne. Then she gave the king costly gifts, the gold alone totaling, by modern values, some $40,000,000. Solomon too presented gifts, giving the queen “all her delight for which she asked.”—1 Kings 10:6-13.
Une visite très enrichissante
La reine de Sheba a été si impressionnée par la sagesse de Salomon et par la prospérité de son royaume qu’“ il n’y eut plus d’esprit en elle ”. (1 Rois 10:4, 5.) Au dire de certains commentateurs, cette expression signifie qu’elle a eu “ le souffle coupé ”. Un spécialiste pense même qu’elle s’est évanouie ! Quoi qu’il soit arrivé, la reine a été ébahie par ce qu’elle a vu et entendu. Elle a déclaré les serviteurs de Salomon heureux de pouvoir entendre cette sagesse de leur maître, et elle a béni Jéhovah d’avoir placé celui-ci sur le trône. Puis elle a offert au roi des cadeaux coûteux, l’or seul équivalant, selon les valeurs actuelles, à quelque 200 millions de francs. Salomon aussi lui fit des présents et lui donna “ tout son plaisir, tout ce qu’elle demanda ”.—1 Rois 10:6-13.
Nyanyakipa Ahe Nga ga Toro
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Did You Know?
How much gold did King Solomon own?
The Scriptures say that Hiram, king of Tyre, sent four tons of gold to Solomon, the queen of Sheba gave him a similar amount, and Solomon’s fleet brought over 15 tons of gold from Ophir. “The weight of the gold that came to Solomon in one year,” says the account, “amounted up to six hundred and sixty-six talents of gold,” or more than 25 tons. (1 Kings 9:14, 28; 10:10, 14) Is this plausible? How big were royal gold reserves in antiquity?
An ancient inscription, which scholars judge as credible, states that Pharaoh Thutmose III of Egypt (second millennium B.C.E.) presented some 13.5 tons of gold to the temple of Amun-Ra at Karnak. During the eighth century B.C.E., the Assyrian King Tiglath-pileser III received over 4 tons of gold in tribute from Tyre, and Sargon II gave the same amount of gold as a gift to the gods of Babylon. King Philip II of Macedonia (359-336 B.C.E.) is reported to have extracted more than 28 tons of gold each year from the mines of Pangaeum in Thrace.
When Philip’s son Alexander the Great (336-323 B.C.E.) captured the Persian city of Susa, he is said to have taken some 1,180 tons of gold from it and almost 7,000 tons from the whole of Persia. So when compared with these reports, the Bible’s description of King Solomon’s gold is not exaggerated.
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Le saviez-vous?
Quelle quantité d’or le roi Salomon possédait-il?
Les Écritures rapportent que Hiram, roi de Tyr, envoya quatre tonnes d’or à Salomon ; que la reine de Sheba lui en offrit la même quantité ; et que la flotte de Salomon rapporta d’Ophir plus de 14 tonnes du précieux métal. “ Le poids de l’or qui arrivait à Salomon en une année, dit le récit, se montait à six cent soixante-six talents d’or ”, soit environ 22 tonnes (1 Rois 9:14, 28 ; 10:10, 14). Tout cela est-il plausible ? Quelle ampleur les réserves d’or des monarques pouvaient-elles atteindre dans l’Antiquité ?
Une inscription ancienne, que les spécialistes jugent crédible, affirme que le pharaon Thoutmosis III (IIe millénaire avant notre ère) offrit 12 tonnes d’or au temple d’Amôn-Râ, à Karnak. Au VIIIe siècle avant notre ère, le roi d’Assyrie Tiglath-Piléser III reçut un tribut de plus de quatre tonnes d’or de la part de Tyr, et Sargon II fit don de la même quantité d’or aux dieux de Babylone. Le roi Philippe II de Macédoine (359-336 avant notre ère) aurait extrait chaque année plus de 25 tonnes d’or des mines du Pangée, en Thrace.
Le fils de Philippe, Alexandre le Grand (336-323), aurait emporté 1 070 tonnes d’or de la ville perse de Suse, dont il s’était emparé. Et, dans toute la Perse, il aurait prélevé plus de 6 000 tonnes de ce métal. Compte tenu de ces chiffres, la quantité d’or que la Bible attribue au roi Salomon n’a rien d’exagéré.
MBIRINVUO 12-18
AŨKUMUKO ROGO FUGO MBORI YO | 1 ABAKINDO 11-12
“Mo Sia Gamo Badiarogatise na Tatamana”
“Da Nakpi Nyemu ka Raka fu Yekova?”
7 Ani ima rengba ka wirika dungu apai ti gu kpiapai nga ga Bakindo Soromo. Ho Soromo adu ni ni paranga, ko anaangera koyo du Yekova ni tipa bandahe. Mbori afu bakere tatamana fuko na ki fu sunge me bawene yekaru fuko Yerusarema yo. Ono Soromo azanga gako pabakure na Yekova. (1 Aba. 3:12; 11:1, 2) Ga Mbori andiko aaidanga gu bakindo nga ga Ebere “di dungu ade te, ngbaduni ka sa tihe.” (Pa Rug. 17:17) Soromo abasa agi andiko re na niyangaraha, ko ki rogo adee 700. Ko aye berewe na adebadia 300 ku kpuko. (1 Aba. 11:3) Dungu adiako aangianga awiri aYisaraere te, i anaairiso kungbo ambori. Sidu, Soromo abasa ga Mbori andiko ki rogo agu adee naangianga awiri aYisaraere ya.—Pa Rug. 7:3, 4.
Waigu Rengbe Mo ka Banda Kpotoroyo?
6 Satana nga gu basamungu airisanga ga Yekova arugute ya na ko nga boro gbangbati—sidu, ko naida gupai nga ani du wakina ko. Satana arengbanga ka manga rani ngbaome tipa ani naaberã na kini mangiapai wakina ko te. Sidu, ko naˈasada ka dati gako sásá rogo kura agene yo. Ni kpiapai, ko nasa gupai nga agu aboro ko nagberesi riyo yo ke rani kirikiri. (1 Yo. 5:19) Ko na gu maabangirise nga ani nika ida aida ka dia regbo na yo, wa vura duhe nga ani ima ino gupai nga gbegberẽ kpamiatise ima rengba ka ‘gberesa’ gu gene ani aberã na kini mangipai ngbaha. (1 Kor. 15:33) Ko aima nanga Bakindo Soromo na gi gako birĩ re. Bakindo Soromo amangi rogatise na agu adee nangia apagano, na ni yangaraha, agu adee re kidu na bakere maapai kurii ko na i ki “sa kpotoko yo ku sa yo” ti Yekova.—1 Aba. 11:3.
“Da Nakpi Nyemu ka Raka fu Yekova?”
9 Ono ka Yekova mbunga iraira mangapai te. Ziazia Kekeapai naya: “Yekova ki zingi fu Soromo wa ko asa kpotoko yo ti Yekova . . . , nga gu ko nayugu tiko fu ko mbata bara ue ki nirugu ko tipa agi apai re, ya ka ko sa nga tiko fuo kura kungba ambori ya. Ono ko aka nga kuti sangba Yekova te.”—1 Aba. 11:9-13.—1 Ki. 11:9-13.
Nyanyakipa Ahe Nga ga Toro
Ka Ko Aduadu ni gu Boro Mbori Naidi na Ni
Fuo bi Rabama gupai nga aboro ima samungu kutiko, ko adungura gako riivura tipa ka sovura kutiyo. Ono Yekova akedi gu nebi nangia Semaya ko ndu ka pe gupai fuyo nga: “Ka oni ndú nga ya, ka oni só nga vura kuti awirinaroni nga awiri aYisaraere a ya. Oni káraga tironi dunduko ku kpuroni yo, bambiko gi pai re ye he be re.”—1 Aba. 12:21-24.
Zanga kandara ka sovura? Oni ima rengba ka berãpa wai gupai re arengbe ka fuda Rabama! Ginipai aboro arengbe ka berãha tipa gi bakindo naaserekpo he ka fu mbusa fu agu aboro ko aazoga yo na “angerembia” ono ngbutuko ko ki mbu gi ngbatunga samungu re si mangi? (Oni ringbisinga ha na 2 Pekapai 13:7.) Ono wa si avura duwo, bakindo na gako riivura “agi sangba Yekova . . . ki karaga tiyo ngba gayo agene, wa Yekova agumba ha.”
Ginipai ani awirikaha ti gupai re? Si ni patatamana ka giasangba Mbori ka si vura du vurũ nga pa mangaha wo rengbe ka sa aboro i bisira rani. Ho boro agiasangba Mbori ni, si nasa gupai nga ko idi na ni na ko fu maku funi.—Pa Rug. 28:2.
Gini sangbanapai Rabama agbiaha? Ko agisangba Mbori na ki mbu gupai ko aasogima ha nga ka sovura kuti gu vovo kindo i asigiraha re na ko adiberã ka dudua agbata rogo agu arago nangia ga Yuda gbiati Benyamina nga gu ko adu kindi ni bazogo kuriihe. Ko ki nyakasi badungu agbata anyakasa “ki susi.” (2 Peka 11:5-12) Gu nyakipaha anyaka gbe nga, ko aima kakuti ga Yekova arugute tipa bete regbo. Wa gu kindo nangia ga aYisaraere naadu na angbatunga bawe Yerobama aazogaha atona kaa irisokpiahe, gu badungu aboro naadu yo ‘anyakasipa Rabama’ watadu asongodi ko ni nunga yo ku Yerusarema yo tipa ndikidi irisombori. (2 Peka 11:16, 17) Sidu, ga Rabama giasangba anyakasi gako kindo.
MBIRINVUO 19-25
AŨKUMUKO ROGO FUGO MBORI YO | 1 ABAKINDO 13-14
“Tipagine si Aida Boro du ti ni na Rengbabepai Gbiati Umbasitise?”
Oni Du Niruru Roni Na Kpamiakpamia Kpotoroniyo
4 Fuo gure, Yerobama ya fu ga Mbori kumba wee: “Ani ndu na mo ku kpure yo, mo [ri riahe] ki ngarãsi tiro, mi ki fu mosoro foro.” (1 Aba. 13:7) Ginipai si aida ga Mbori kumba mangihe? Ya mo si naida ko idipa gu yamba ko bakindo nayambu ko nani re, fuo gumbako pa ga Mbori sapangbanga fuko? (Tam. 119:113) Watadu si naida ko káha aká, wa si navura wira gupai nga, rago ima gberã ti bakindo mbiko gupai ko nimangihe re? Gene kina be Yerobama ka fuka kikindigipa ahe fu abakureako. Kangia gu nebi re aima du na nyemu aũzegino tiko, gi gamahe nga ga bakindo re rengbe arengba kadu fuko niˈasada. Ono tie, Yekova aima ruga gu nebi re ki ya: “Ka mo ri nga riahe, watadu mbira ime ya, ka mo karaga nga tiro ngba gu gene mo niye ngba ha a ya.” Gu nebi re zungahe fu bakindo ki yaa: “Ka mo vura fu bebere ga ũkporo fere vurũ, ani andu nga na mo te. Mi ari nga riahe watadu mbira ime rogo gi rago te re.” Gu nebi re guari Betere yo ka ga ngba kura gene. (1 Aba. 13:8-10) Ginipai gu diaberã nga ga gu nebi re ayugoho furani tipa ndikidi du niruruse?—Rom. 15:4.
Oni Du Niruru Roni Na Kpamiakpamia Kpotoroniyo
15 Gini kurapai rengbe ani ka wirikaha ti gu irairapai ga Mbori kumba amangihe? Asanza 3:5 naya: “Mo kída kuti Yekova na kpotoro yo dunduko, ka mo nikída nga kuti gamo rugatinapai ya.” Kuba gupai nga gu ga Mbori kumba re naakido kina kuti Yekova wa gu ko anaamangaha mbata, ko akido kina kuti tiko ti gu regbo re. Gu irairapai re aye na kpioko na si ki gberesi gako pagume na Mbori. Nairiwo wai gupai namangi gu nebi re anyakasa gupai nga, si naida ani naamangasunge fu Yekova ni umbasitise na niruru rani!
Oni Du Niruru Roni Na Kpamiakpamia Kpotoroniyo
10 Si aidi gu nebi naye Yuda yo re ima ino ya ziree du gu gbinza nebi re agumbaha. Ka ko asana tiko ki yaa, ‘Tipagine ka Yekova nikedi maraika ti ni fuo kura boro kia ní gumba gu vovopai fere si aida mi mangihe?’ Ka ko asana Yekova tipa ka rugatiko nani nzunzu nga rengo du, ono Ziazia Kekeapai ayanga wee ko amangihe wo te. Kuba gure, ‘ko andu na gbinza nebi, ki ri riahe kpuko yo, ki mbiri ime.’ Rago aima gberã ti Yekova. Ho gu nebi re aaga ni ku Yuda yo, bahu aimiko gene. Nairiwo gu kere kpio gu nebi re akpihe!—1 Aba. 13:19-25.
Nyanyakipa Ahe Nga ga Toro
Ko Nangera Tipa gu Wene Apai Du Kpoto Aboro Yo
Gupai nyakipaha gbe nga, agu afugo du rogo 1 Abakindo 14:13 nayugo bawenepai tipa Yekova na gupai ko angera tipaha kpotoraniyo. Oni tingidi gupai nga, Yekova ‘abi’ wenepai rogo Abiya yo. Si tie ziazia nga, Yekova aima wisigo kpoto Abiya yo daho ko abi wenepai ni yo. Wene bawirikipai sa ayawee Abiya adu dagba gako aborokporo wa bangisa mbia fongo “dagba bagangara zekerembia.” Yekova abi gi ga Abiya wenepai re na nyanyakipaha, na ko aima fu maku fuko ni inoko pai fuko tooni, kina ko sa dagba gako aborokporo.
MBIRINVUO 26–TANVUO 2
AŨKUMUKO ROGO FUGO MBORI YO | 1 ABAKINDO 15-16
“Asa Amangipai ni Wingbaduse—Ya mo Mo namangaha Wo?”
“There Exists a Reward for Your Activity”
During the 20 years that followed the division of Israel into two kingdoms, Judah had become thoroughly corrupted by pagan practices. When Asa became king in 977 B.C.E., even the royal court was tainted by the worship of Canaanite fertility gods. But the inspired chronicle of Asa’s reign says that he “proceeded to do what was good and right in the eyes of Jehovah his God.” Asa “removed the foreign altars and the high places and broke up the sacred pillars and cut down the sacred poles.” (2 Chron. 14:2, 3) Asa also ousted from the kingdom of Judah “the male temple prostitutes,” who practiced sodomy in the name of religion. Asa did not limit himself to these purges. He also urged the people to “search for Jehovah the God of their forefathers” and to observe “the law and the commandment” of God.—1 Ki. 15:12, 13; 2 Chron. 14:4.
“Il existe une récompense pour votre action”
Au cours des 20 années qui ont suivi la scission d’Israël en deux royaumes, Juda s’est laissé totalement corrompre par des pratiques païennes. Lorsqu’Asa est devenu roi en 977 av. n. è., même la cour s’était souillée en adorant les divinités cananéennes de la fertilité. Mais la Bible rapporte au sujet de son règne : “ Asa se mit à faire ce qui est bien et droit aux yeux de Jéhovah son Dieu. Il enleva [ . . .] les autels étrangers et les hauts lieux, il brisa les colonnes sacrées et abattit les poteaux sacrés. ” (2 Chron. 14:2, 3). Il a chassé du royaume de Juda “ les prostitués sacrés ”, qui pratiquaient la sodomie comme rituel religieux. Il ne s’en est cependant pas tenu là. Il a exhorté ses sujets à “ rechercher Jéhovah le Dieu de leurs ancêtres ” et à observer “ la loi et le commandement ” de Dieu.—1 Rois 15:12, 13 ; 2 Chron. 14:4.
Oni Mangisunge fu Yekova na Kpotoroniyo Dunduko!
7 Boro na boro si aida ni wisigi kpotoniyo ka bihe singia si dunduko ni nafuhe fu Mbori. Mo sana tiro nga, ‘Ya mo mi ima diaberã ka sa ngbarago ti Yekova, ka songodapai kubara ndikidi irisombori yo, na ka banda gako aboro be gbegberẽ maapai kurii?’ Oni berẽnga kina pa gu wingbaduse si aaida Asa du na ni tipa ka dia Maka kusayo nga guri nangia “nakindo” rogo ringara! Si nawira wa boro ho mo naini ni nga guni namangapai wa ri te, ono kura aregbo ima rengba kadu ho nga gu rengbe mo ka wirika ga Asa kakaka nyemuse. Ni kpiapai, ginipai ka mangi ka si du nga boro dagba gamo aborokporo watadu wene bakureamo mangi ingapai, ka ni aidanga ka saberã ni ya, na i ki kusi ni kusayo rogo dungurati? Ya mo mo amangapai nyanyaki ki mbu koda tiro na ni? Ginipai rengbe kpotoroyo ka fõ ro mo mangihe?
Asa
Despite the lack of wisdom and spiritual insight he manifested at times, Asa’s good qualities and freedom from apostasy evidently outweighed his errors, and he is viewed as one of the faithful kings of the line of Judah. (2Ch 15:17) The 41-year reign of Asa touched or covered the reigns of eight kings of Israel: Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Tibni (who ruled a segment of Israel in opposition to Omri), and Ahab. (1Ki 15:9, 25, 33; 16:8, 15, 16, 21, 23, 29) Upon Asa’s death his son Jehoshaphat became king.—1Ki 15:24.
Asa
Bien qu’Asa ait parfois manqué de sagesse et de perspicacité spirituelle, ses qualités et le fait qu’il se tint éloigné de l’apostasie l’emportèrent certainement sur ses fautes, et il figure au nombre des rois fidèles de la lignée de Juda (2Ch 15:17). Son règne de 41 ans chevaucha en totalité ou en partie les règnes de huit rois d’Israël : Yarobam, Nadab, Baasha, Éla, Zimri, Omri, Tibni (qui régna sur une partie d’Israël en opposition avec Omri) et Ahab (1R 15:9, 25, 33 ; 16:8, 15, 16, 21, 23, 29). À la mort d’Asa, son fils Yehoshaphat devint roi.— 1R 15:24.
Nyanyakipa Ahe Nga ga Toro
Is God Real to You?
For example, read the prophecy about the penalty for rebuilding Jericho and then consider its fulfillment. Joshua 6:26 states: “Joshua had an oath pronounced at that particular time, saying: ‘Cursed may the man be before Jehovah who gets up and does build this city, even Jericho. At the forfeit of his firstborn let him lay the foundation of it, and at the forfeit of his youngest let him put up its doors.’” Fulfillment came some 500 years later, for we read at 1 Kings 16:34: “In [King Ahab’s] days Hiel the Bethelite built Jericho. At the forfeit of Abiram his firstborn he laid the foundation of it, and at the forfeit of Segub his youngest he put up its doors, according to Jehovah’s word that he spoke by means of Joshua the son of Nun.” Only a real God could inspire such prophecies and see to their fulfillment.
Dieu est-il réel pour vous?
Par exemple, lisez la prophétie sur la peine promise à quiconque rebâtirait Jéricho, puis considérez son accomplissement. En Josué 6:26, on lit : “ Josué fit prononcer un serment à cette même époque, en disant : ‘ Maudit soit devant Jéhovah l’homme qui se lèvera et rebâtira réellement cette ville, oui Jéricho. Qu’il en pose les fondations au prix de son premier-né, et qu’il en érige les portes au prix de son plus jeune fils. ’ ” Ces paroles se sont réalisées environ 500 ans plus tard, comme le confirme 1 Rois 16:34 : “ En ses jours [du roi Ahab], Hiel le Béthélite bâtit Jéricho. Au prix d’Abiram son premier-né, il en posa les fondations, et au prix de Segoub son plus jeune fils, il en érigea les portes, selon la parole de Jéhovah, celle qu’il avait prononcée par le moyen de Josué le fils de Noun. ” Seul un Dieu bien réel a pu inspirer de telles prophéties et veiller à ce qu’elles se réalisent.
TANVUO 3-9
AŨKUMUKO ROGO FUGO MBORI YO | 1 ABAKINDO 17-18
“Rago Adu Waĩ Oni Nidu na Berãpai Ue?”
Oni du na Idapase ki Mangi Diaberã na Tatamana!
6 Ho aYisaraere aaraka ni Ringara Mokido yo, si aidi i mangi nyanyakipa siapai: Singia ka iriso Yekova watadu ka iriso kura mbori (watadu kura ambori). (Oni gedi Yosua 24:15.) Gu diaberã re aima rengba ka ngera wa taata diaberã. Ono tie, gayo diaberã aima rengba ka ye na kpio watadu unga. Ti regbo Abasapungbanga, aYisaraere anaamanga gbegberẽ adiaberã ti mburu kuraha. I ambu iriso Yekova ki tona iriso zire ambori. (Abasa. 2:3, 11-23) Watadu oni berẽnga pa gu kura regbo sa kusa si aida ga Mbori aboro mangi diaberã. Gu nebi nangia Eriya aima fu asiapai fuyo ziazia: Singia ka iriso Yekova watadu ka airiso gu zire mbori nangia Bara. (1 Aba. 18:21) Eriya afu nyanyaki zahe fuyo mbiko du yo ni agu aboro naaidanga ka manga siapai ya. Mo ima rengba ka berã gupai nga wiri taata siapai du naadu bambiko si nidu ti aregbo dunduko ni pa tatamana na ni gupai nafu undo ka iriso Yekova. Nirengo, ruru rii boro yo ho si aaida nidu na nyemu Bara watadu ka zio tini kuti he te. Ono tie, agu aYisaraere re adu “na berãpai ue.” Eriya angarasi yo ni tatamana i sia wene gene irisombori, nga gu irisombori nga ga Yekova.
Ko Aru Nyanyaki sa Ndikidi Irisombori
15 Fuo ya Eriya fu ga Bara anebi i kpari na wawa kuari gbe, i atona ka tangbayo wa airanzanga, “nidewe tiyo ni asape na abaso wa sinoyo adu, daho kure agbadi ni ti yo.” I akpari ki gi payo nisayo! “Ka i agia nga fugo ya; na karagapai, na fugo gu ni nai a ya.” (1Aba. 18:28, 29) Nirengo, boro ho nangia Bara te. Bara angia kungbopai gbua Satana akusihe tipa ka gbe aboro kusayo ti Yekova. Na gu rengo duho nga, gu baira boro asia ní angianga Yekova ya, ní naye na kina gberãrago, rungo, na zee.—Oni gedi Atambuahe 25:3; 115:4-8.
Ko Aru Nyanyaki sa Ndikidi Irisombori
18 Mbata fu Eriya kpari, gu ndurumo aboro naadu yo abakibangiriyo abaka tigaha na gupai nga pa Yekova rengbe arengba ka kura ni kina ziree, a wa si amangi tipa Bara. Ono fuo kpee, regbo aadunga ho berewe boro bakibangirini te. Pangbanga gupai re naya: “Ga Yekova we ki ti, ki riti zozo motumo, na nyake, na ambia, na nvutu, ki nyoto gu ime naadu due yo dunduko.” (1Aba. 18:38) Nairiwo gu karagapai re! Aboro aya wai fuo gure?
Nyanyakipa Ahe Nga ga Toro
He Watched, and He Waited
How Long Was the Drought in Elijah’s Day?
Jehovah’s prophet Elijah announced to King Ahab that the long drought would end soon. That happened “in the third year”—evidently counting from the day Elijah first announced the drought. (1 Kings 18:1) Jehovah sent rain soon after Elijah said that He would. Some might conclude, then, that the drought ended during the course of its third year and that it was therefore less than three years long. However, both Jesus and James tell us that the drought lasted “three years and six months.” (Luke 4:25; James 5:17) Is this a contradiction?
Not at all. You see, the dry season in ancient Israel was quite long, lasting up to six months. No doubt Elijah came to Ahab to announce the drought when the dry season was already proving to be unusually long and severe. In effect, the drought had begun nearly half a year earlier. Thus, when Elijah announced the end of the drought “in the third year” from his previous announcement, the drought had already lasted nearly three and a half years. The full “three years and six months” had elapsed by the time all the people assembled to witness the great test on Mount Carmel.
Consider, then, the timing of Elijah’s first visit to Ahab. The people believed that Baal was “the rider of the clouds,” the god who would bring rains to end the dry season. If the dry season was unusually long, people likely wondered: ‘Where is Baal? When will he bring the rains?’ Elijah’s announcement that neither rain nor dew would occur until he said so must have been devastating to those Baal worshippers.—1 Kings 17:1.
Il observait, et il attendait
Combien de temps la sécheresse a-t-elle duré aux jours d’Éliya?
Éliya, le prophète de Jéhovah, a informé le roi Ahab que la longue période d’aridité prendrait bientôt fin. Cela s’est passé “ dans la troisième année ”, apparemment en comptant à partir du jour où Éliya a annoncé la sécheresse (1 Rois 18:1). Jéhovah a envoyé la pluie peu de temps après. Certains pourraient donc en conclure que la sécheresse s’est arrêtée au cours de sa troisième année et qu’elle a par conséquent duré moins de trois ans. Cependant, tant Jésus que Jacques mentionnent qu’elle s’est prolongée “ trois ans et six mois ”. (Luc 4:25 ; Jacques 5:17.) S’agit-il d’une contradiction ?
Pas du tout. Il se trouve que dans l’Israël antique la saison sèche durait longtemps, parfois jusqu’à un semestre. Éliya est sans doute venu avertir Ahab de la sécheresse quand cette période apparaissait déjà anormalement longue et rude. Cela voudrait dire que l’aridité s’était installée près de six mois auparavant. Ainsi, lorsqu’Éliya a annoncé la fin de la sécheresse “ dans la troisième année ” à compter de l’avertissement qu’il avait donné, elle sévissait déjà depuis presque trois ans et demi. “ Trois ans et six mois ” s’étaient bel et bien écoulés au moment où tout le peuple s’est rassemblé pour être témoin de la grande épreuve au mont Carmel.
Considérez à présent le caractère opportun de la première visite d’Éliya à Ahab. Le peuple croyait que Baal était “ le Chevaucheur des nuées ”, le dieu qui apporterait la pluie pour terminer la saison sèche. Lorsque cette saison s’éternisait, les gens se demandaient probablement : ‘ Où est Baal ? Quand fera-t-il pleuvoir ? ’ L’avertissement d’Éliya selon lequel il ne se produirait ni pluie ni rosée à moins qu’il ne l’ordonne a dû être accablant pour ces adorateurs de Baal. —1 Rois 17:1.
TANVUO 10-16
AŨKUMUKO ROGO FUGO MBORI YO | 1 ABAKINDO 19-20
“Oni Ngere Koyo du Yekova ni Tipa Wasa”
Oni Kido Kuti Yekova Ho du Oni Ni ni Fudifudi Roni
5 Oni gedi 1 Abakindo 19:1-4. Ono tie, gunde azi Eriya ho Nakindo Izebere aserẽ ko ni nga ri naida ka imoko. Sidu, ko azubo ku rogo gu rago nangia Bera-saba. Ko adu na bakere gberãrago si ki sako ko “sana he Mbori idi he fu ko ko kpi.” Ginipai nasako rago gberẽ tiko wa gure? Eriya angia boro zangarengba, “nihi dungu apai wakina rani.” (Yak. 5:17) Si rengbe kadu nga ko adu ni fudifudiko ni bakerehe gbe na ko kidu na bakere mbugo. Si rengbe kadu nga Eriya aberẽ gupai nga gu ome ko aamangaha ka sonosa ziazia irisombori aadunga na sunge ti ni te, pai ho na ariatihe Yisaraere yo te, na ko nga gu yangara bangisa boro naairiso Yekova kindi. (1 Aba. 18:3, 4, 13; 19:10, 14) Kina ngbarani rengbe ka zera nga gi ruru nebi re abi tiko wa gure. Ono Yekova aima rugatiko na ga Eriya berãpai.
Ko Agbia Wasa Mbiko Gako Mbori
13 Oni naberãha nga Yekova adu wai ho ko angere ni ku sende no ki bi gako ruru nebi ko napi sande tii ngua ngbakungba yo na kini sanako ko di ungako kusayo ko ki kpi? Si ambunga ka inoho te. Ho Eriya adunguro ni ku rogo rame, Yekova akedi gako maraika fuoko. Gu maraika re ki zingisi Eriya yee rame yo ki ya fuko: “Mo gúari ki ri riahe.” Eriya ki guari, ki bi wiri kpakuto maraika amoihe bariko gbiati ndukura ime. Ko ki ri riahe ki mbiri ime. Ya mo ko afunga kandara tambuahe fu gu maraika re? Gupai Ziazia Kekeapai apehe gbua nga ko ari he ki mbiri ime ki ti ni gako rame berewe. Ya mo ba fugo du naadunga tiko ya? Singia wo si adu watadu wo si adu te, gu namangi nga maraika aye berewe ki zingisi ko rame yo pamanangbawiso. Ko ki ya fu Eriya berewe: “Mo gúari, ki ri riahe.” Ko ki gbia gupai kuti fugoko nga: “Nduge ka susa omero.”—1Aba. 19:5-7.
Ko Agbia Wasa Mbiko Gako Mbori
21 Ono Ziazia Kekeapai naya wẽ Yekova aadunga rogo gu wege yo re watadu rogo we yo te. Eriya aima ino gupai nga Yekova nga kungbo mbori wa Bara nga guko airisiko anaaya wẽ ko nga “baye na mai” te. Yekova du nga guko bakere ome aenga ti ko, ono ko ima kio a gbe ti agu ahe dunduko ko akusihe. Zavura angbangbaturũ ka ko rengbenga rogoho te! (1 Aba. 8:27) Wai agi apai re aundo Eriya? Ko atingidi pa gako gunde. Wa ko adu na Mbori nga Yekova patiko, nga guko du na bakere ome kisusi, pai ho ka ko aagunde ti ni be Aba na Izebere te!—Oni gedi Atambuahe 118:6.
Ko Agbia Wasa Mbiko Gako Mbori
22 Fuo susa we, rago aongo kii, Eriya ki gi ‘wiri tooni bayee fugo.’ Si asa Eriya ko gumbapa gako rungo berewe ni uehe. Isoke gure afu wasa fuko berewe. Zanga kapa, Eriya aima gbia bakere wasa be gupai gu ‘wiri tooni bayee fugo’ re apehe fuko berewe. Yekova akido Eriya na gupai nga pako aima nyaka bangiriko gbe. Wai Yekova amangi gipai re? Ko ayugupa gupai du ku mbatayo tipa gu vura du kuti pa iriso Bara Yisaraere yo. Sidu tie, ga Eriya sunge aadunga gbua te, bambiko Yekova aya wẽ ko nika mangapai amanga berewe tipa pa iriso Bara. Kurigure, si adu nga Eriya nikaa mangasunge amanga kindi ni ga Yekova nebi, na Yekova akaraga ko kusayo ki rugu ko na pa gu sunge ko andu ka mangaha.—1Aba. 19:12-17.
Nyanyakipa Ahe Nga ga Toro
An Example of Self-Sacrifice and Loyalty
Many of God’s servants today display a similar spirit of self-sacrifice. Some have left their “fields,” their livelihoods, to preach the good news in distant territories or to serve as members of a Bethel family. Others have traveled to foreign lands to work on the Society’s construction projects. Many have accepted what might be called lowly tasks. Yet, no one who slaves for Jehovah is performing an insignificant service. Jehovah appreciates all who serve him willingly, and he will bless their spirit of self-sacrifice.—Mark 10:29, 30.
Un exemple d’abnégation et de fidélité
Aujourd’hui, nombre de serviteurs de Dieu manifestent le même esprit d’abnégation. Certains ont quitté leurs “ champs ”, c’est-à-dire leurs moyens d’existence, pour prêcher la bonne nouvelle dans des endroits éloignés ou pour être membres de la famille d’un Béthel. D’autres sont partis à l’étranger afin de travailler sur des chantiers de construction des Témoins de Jéhovah. Beaucoup ont accepté ce qu’on pourrait appeler des tâches modestes. Pourtant, aucun de ceux qui servent Jéhovah comme des esclaves n’accomplit une œuvre insignifiante. Dieu apprécie tous ceux qui lui rendent un culte avec empressement, et il bénira leur abnégation.—Marc 10:29, 30.
TANVUO 17-23
AŨKUMUKO ROGO FUGO MBORI YO | 1 ABAKINDO 21-22
“Oni Wiriki gu Gene Yekova Amangasunge Ngbaha na Pagbia”
Jehovah of Armies
When Joshua saw an angelic visitor near Jericho and asked him if he was for Israel or for the enemy side, the reply was, “No, but I—as prince of the army of Jehovah I have now come.” (Jos 5:13-15) The prophet Micaiah told Kings Ahab and Jehoshaphat, “I certainly see Jehovah sitting upon his throne and all the army of the heavens standing by him, to his right and to his left,” clearly referring to Jehovah’s spirit sons. (1Ki 22:19-21) The use of the plural form in “Jehovah of armies” is appropriate, inasmuch as the angelic forces are described not only in divisions of cherubs, seraphs, and angels (Isa 6:2, 3; Ge 3:24; Re 5:11) but also as forming organized groups, so that Jesus Christ could speak of having “more than twelve legions of angels” available at his call. (Mt 26:53) In Hezekiah’s plea to Jehovah for help he called him “Jehovah of armies, the God of Israel, sitting upon the cherubs,” evidently alluding to the ark of the covenant and the cherub figures on its cover, symbolizing Jehovah’s heavenly throne. (Isa 37:16; compare 1Sa 4:4; 2Sa 6:2.) Elisha’s fearful servant was reassured by a miraculous vision in which he saw the mountains around the besieged city of Elisha’s residence “full of horses and war chariots of fire,” part of Jehovah’s angelic hosts.—2Ki 6:15-17.
Jéhovah des Armées
Quand Josué vit un visiteur angélique près de Jéricho et qu’il lui demanda s’il était pour Israël ou pour l’ennemi, l’ange répondit : “ Non, mais moi, en tant que prince de l’armée de Jéhovah, je suis venu maintenant. ” (Jos 5:13-15). Le prophète Mikaïa déclara aux rois Ahab et Yehoshaphat : “ Oui, je vois Jéhovah siégeant sur son trône et toute l’armée des cieux se tenant près de lui, à sa droite et à sa gauche ” ; il parlait incontestablement des fils spirituels de Jéhovah (1R 22:19-21). L’emploi du pluriel dans l’expression “ Jéhovah des armées ” est approprié puisque les forces angéliques, lit-on, sont non seulement de différentes catégories, chérubins, séraphins et anges (Is 6:2, 3 ; Gn 3:24 ; Ré 5:11), mais également forment des groupes organisés, si bien que Jésus Christ put dire que “ plus de douze légions d’anges ” étaient prêtes à intervenir à son appel (Mt 26:53). Quand il supplia Jéhovah de lui venir en aide, Hizqiya l’appela ‘ Jéhovah des armées, le Dieu d’Israël, qui siège sur les chérubins ’ ; il faisait sans doute allusion à l’arche de l’alliance et aux figures de chérubins qui étaient sur son couvercle, image symbolique du trône céleste de Jéhovah (Is 37:16 ; voir aussi 1S 4:4 ; 2S 6:2). Effrayé, le serviteur d’Élisha fut rassuré par une vision miraculeuse dans laquelle il vit les montagnes, autour de la ville assiégée où résidait le prophète, ‘ pleines de chevaux et de chars de feu ’, une partie des troupes angéliques de Jéhovah.—2R 6:15-17.
‘Rii Akumba Dunduko Nga Kristo’
9 Umbasitise. Yekova nga iratatamana kisusi aboro dunduko; wa vura duhe wo, ko nadega tuko adega kuti agu aberãpai nga ga gako amoyambu. (Bam. P. 18:23, 24, 32) Ko nambu agu aboro ambu du tii gako pagbia tipa i fu aberãpai. (1 Aba. 22:19-22) Yekova ni rengberengbe ko, ono ko abingo gupai nga si naida ani naamangapai awere ni rengberengbehe te. Kuba gure, ko naundo gu kpakpa aboro nairisoko tipa i du na diabese. (Tam. 113:6, 7) Ziazia Kekeapai nape gupai nga Yekova nga “mounda.” (Tam. 27:9; Eb. 13:6) Bakindo Davide ape gupai nga, ko adu na rengba ka nyasa gu bakere sunge ko amangihe mbiko Yekova adu na umbasitise na ki undo ko.—Tam. 54:4.
Lie
Jehovah God allows “an operation of error” to go to persons who prefer falsehood “that they may get to believing the lie” rather than the good news about Jesus Christ. (2Th 2:9-12) This principle is illustrated by what happened centuries earlier in the case of Israelite King Ahab. Lying prophets assured Ahab of success in war against Ramoth-gilead, while Jehovah’s prophet Micaiah foretold disaster. As revealed in vision to Micaiah, Jehovah allowed a spirit creature to become “a deceptive spirit” in the mouth of Ahab’s prophets. That is to say, this spirit creature exercised his power upon them so that they spoke, not truth, but what they themselves wanted to say and what Ahab wanted to hear from them. Though forewarned, Ahab preferred to be fooled by their lies and paid for it with his life.—1Ki 22:1-38; 2Ch 18.
Mensonge
Jéhovah Dieu laisse aller “ une opération d’égarement ” vers ceux qui préfèrent le mensonge “ pour qu’ils se mettent à croire au mensonge ” plutôt qu’à la bonne nouvelle sur Jésus Christ (2Th 2:9-12). Ce principe est illustré par ce qui arriva il y a des siècles au roi israélite Ahab. Des prophètes qui mentaient l’assurèrent qu’il remporterait la guerre contre Ramoth-Guiléad, alors que Mikaïa, prophète de Jéhovah, prédit un désastre. Conformément à ce qu’il révéla à Mikaïa dans une vision, Jéhovah autorisa une créature spirituelle à devenir “ un esprit trompeur ” dans la bouche des prophètes d’Ahab. En d’autres termes, cette créature spirituelle exerça son pouvoir sur eux afin qu’ils disent, non pas la vérité, mais ce qu’il leur plaisait de dire et ce qu’Ahab souhaitait entendre de leur part. Bien qu’averti, Ahab préféra se laisser duper par leurs mensonges et le paya de sa vie.—1R 22:1-38 ; 2Ch 18.
Nyanyakipa Ahe Nga ga Toro
Ginihe Nga Ndikidi Saberã?
4 Ni yangaraha, regbo ada ho Yekova adiberã ni ka mangapai. Yekova akedi gu nebi nangia Eriya ko gumbapa gu sarangbanga nga gu si adu nga ko nika fuhe fu aAba na Izebere. Si adu nga i nika imo gako riikporo dunduko. Ga Eriya afugo aba gberãrago ti Aba ni kerehe! Kina ngbase naazere nga, gu kumba naadu na rukö re ‘aumbasi tiko.’—1 Aba. 21:19-29.
5 Wa si avura du nga Aba aumbasipa tiko tigu regbo re, gupai ko amangihe fuo gure ayugu gupai nga ko aamanganga ndikidi saberã te. Ko aˈasadanga ka dia ga Bara iriso kusayo rogo gako kindo te. Na ko aangarasanga aboro tipa i irisi Yekova te. Gu kuraapai Aba amangihe a ayugu gupai nga ko aamanganga saberã te.
6 Kusa, Aba asana Yosafata nangia bakindo Yuda i ndu na ko ka sovura kuti aSurio, bakindo Yosafata angia wene bakindo nga gu ko naakido kuti Yekova, na ko afu berãpai nga i sana ga Yekova nebi tipa gupai si aida i mangihe mbata fu i ndu tipa vura. Ti tonatonaha, Aba aima ká gu berãpai re, ko aya: “Boro koyo sa ka ani sana Yekova ku ngbani, nga Mikaya wiri Yimera; ono mi nasoga ko, bambiko ko nagumba nga wenepai tipa re te, kina gbigbitapai.” Wa si avura du wo, i aima sana gu nebi nangia Mikaya. Gupai Aba agumbaha angia kina rengo, ga Mbori nebi agumba kina gbegberẽ pangbanga tipa Aba! Gu gbegberẽ kumba nangia Aba re aasanga berã na ki sana Yekova ko mbupai fuko te, kuba gure, ko amoi gu nebi re ku bambukiso yo. (1Aba. 22:7-9, 23, 27) Wa vura duhe nga Aba amoi Mikaya ku bambukiso yo, ko aarengbanga ka ká na gu sangbanebi re ti daha ti rengo te. Rogo gu vura nangbe fuo gure, i aimi Aba.—1Aba. 22:34-38.
TANVUO 24-30
AŨKUMUKO ROGO FUGO MBORI YO | 2 ABAKINDO 1-2
“Wene Kpiapai Nga ga Rabahe”
Wai Abaakumba Araba Kura Aboro i rẽ Tipa Sunge Rogo Dungurati
15 Gu pangbanga du tipa Erisa nga gu ko nadiba Eriya nayugopa wai ayugo a rengbe awirina ka yugo iriso fu agu abaakumba du na inohe. Ti ngbafuo Eriya na Erisa ndu ka bi agu anebi nadu Yereo yo, agi akumba ue re aandu ku rogo gu baime nga Yaradene. Ho i ada ni yo, “Eriya ki di gako gbanga roko, ki kaĩ he, ki yawa ime na ni. Si ki kparaka rogo.” Fuo i kuru ku mbitiyo “i andu kindi ni fura.” Si tie ziazia nga, Erisa aaberãnga ha nga ko ima ino apai dunduko te. Da kinaho i adi Eriya ni, Erisa adi afugo gako bayugupai ku ngbadukoyo. Ni yangaraha i ki di Eriya ku ariyo rogo bakamikami wege. Kusa, ho Erisa aaga ni ki da Yaradene yo, ko ayawa ime na ga Eriya gbanga roko, ki ya: “Wari du Yekova ni, nga ga Eriya Mbori?” Ime ki kparaka berewe.—2 Aba. 2:8-14.
Wai Abaakumba Araba Kura Aboro i rẽ Tipa Sunge Rogo Dungurati
16 Ya mo oni bi gupai nga gu bambata iiriwopai Erisa amangihe teketeke wakina gu yangara iiriwopai Eriya amangihe? Ginipai ani awirikaha ti gupai re? Si tie ziazia nga, Erisa aberãnga ha nga wa du ko du apai awere ku beko, si naida ko tona mangaapai kia te. Kuba gure, Erisa ayugu iriso fu Eriya nangia gako bayugupai ni nye ko kaa manga gako sunge kina wai gako bayugupai anaamanga ha, na gipai re afu kido fu kura anebi. (2 Aba. 2:15) Wa si avura du wo, kusa, vuru agu agarã yo 60 Erisa amangi gako sunge rogoho, Yekova afu ome fuko ko mangi dungu iiriwoapai susi gu Eriya amangihe. Ginipai rengbe mo ka wirikaha wangia mo bawiriki areme?
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Ue Abakindo
2:11—Gini “ngbangbaturũ” Eriya aga kurogoho “rogo bakamikami yuge”? Si angianga gu tuturu papara haurago du akerekuru rogoho ani abihe abi te, watadu gu ngbii nga ga toro, yo Mbori gbiati agu awiriko nga amaraika araka rogoho te. (Pa Fu Rugute ni Ue he 4:19; Atambuahe 11:4; Matayo 6:9; 18:10) Gu “ngbangbaturũ” Eriya adakpa kurogoho, si nga gu ngbangbaturũ duna wege azire ata rogoho ariyo. (Atambuahe 78:26; Matayo 6:26) Wa gu ngbagidavura nga ga we aaora rogo wege, si ziazia nga, si andu na Eriya kurogo kura ba auru kpotosende, nga gu ba ko aaraka rogoho kindi tipa bete regbo. Nirengo, fuo susa bete agarã kusa, Eriya aru rogo gu ba ko adu rogoho re ki ke waraga fu Yorama, nangia Bakindo aYuda.—2 Pekapai 21:1, 12-15.
TANVUO 31–NGBANGBA 6
AŨKUMUKO ROGO FUGO MBORI YO | 2 ABAKINDO 3-4
“Mo Tumba Wiro Kuari”
“Mi Ini Aina Ya Ko Azínga Azinga Berewe”
7 Gu ue zingabekpio peyo paha rogo Ziazia Kekeapai yo, gu boro namangihe angia gu nebi nangia Erisa nga guko nadiba Eriya. Dee ni boro Yisaraere Sunema yo adi Erisa kugume wenengai. Mbori agamu gude furi na sosono kumbari a wa ko agumbaha rogo gu nebi yo re. Fuo bete agarã kusa, gu gude re akpi. Oni makianga pa gu kere gberãrago nako adu rogoho. Kumbari aidihe furi, ri ki ndu tipa amairo 19 (akirometere 30) fuo Erisa ku Bagangara Karumera yo. Gu nebi re akedi gako moyambu mbatayo nangia Geazi. Geazi aarengbanga ka zingisa gu kumbagude re be kpio te. Fuani, na gu kumbagude re ki da na Erisa.—2 Aba. 4:8-31.
“Mi Ini Aina Ya Ko Azínga Azinga Berewe”
8 Erisa amangi kparakpee pati kangba gu kumbagude re dimo yo, Sunema yo. Gu kumbagude re azingi be kpio na ki kodi ti ko na nako, ri kidu na bakere ngbarago! (Oni gedi 2 Abakindo 4:32-37.) Si ima rengba kadu nga ri aima tingida pa gu kparakpee Ana nga gu ri naadu mbata ni irazangada amangihe ho ri andu ni na Samuere ku banye ye ko naamangasunge yo, ri akparikpee ki ya: “Yekova . . . naba he ku Baatoro kpikpi aboro yo, ki kusi he yo berewe.” (1 Sam. 2:6) Si tie ziazia nga, Yekova aima zingisa gu kumbagude re nzunzu, si ki yugupa gu tandu du ko na ni ka zingisa aboro be kpio.
Nyanyakipa Ahe Nga ga Toro
Prophet
“Sons of the Prophets.” As Gesenius’ Hebrew Grammar explains (Oxford, 1952, p. 418), the Hebrew ben (son of) or benehʹ (sons of) may denote “membership of a guild or society (or of a tribe, or any definite class).” (Compare Ne 3:8, where “a member of the ointment mixers” is literally “a son of the ointment mixers.”) “The sons of the prophets” may thus describe a school of instruction for those called to this vocation or simply a cooperative association of prophets. Such prophetic groups are mentioned as being at Bethel, Jericho, and Gilgal. (2Ki 2:3, 5; 4:38; compare 1Sa 10:5, 10.) Samuel presided over a group at Ramah (1Sa 19:19, 20), and Elisha seems to have held a similar position in his day. (2Ki 4:38; 6:1-3; compare 1Ki 18:13.) The record mentions their building their own dwelling place and the use of a borrowed tool, which may indicate that they lived simply. Though often sharing quarters and food in common, they might receive individual assignments to go out on prophetic missions.—1Ki 20:35-42; 2Ki 4:1, 2, 39; 6:1-7; 9:1, 2.
Prophète
“Les fils des prophètes. ” Comme l’explique une grammaire hébraïque (Grammaire de l’hébreu biblique, par P. Joüon, Rome, 1923, § 129 j), les termes hébreux bèn et bené (“ fils [au singulier et au pluriel] de ”) peuvent emporter l’idée d’“ appartenance d’un individu à une classe d’êtres ”. (Voir Ne 3:8, où “ membre des confectionneurs d’onguents ” se dit littéralement “ fils des confectionneurs d’onguents ”.) L’expression “ les fils des prophètes ” pouvait donc avoir trait à une école pour ceux qui avaient cette vocation ou simplement à une association coopérative de prophètes. Il existait, lit-on, de tels groupes de prophètes à Béthel, à Jéricho et à Guilgal (2R 2:3, 5 ; 4:38 ; voir aussi 1S 10:5, 10). Samuel présidait un groupe à Rama (1S 19:19, 20), et il semble qu’Élisha ait eu une position analogue à son époque (2R 4:38 ; 6:1-3 ; voir aussi 1R 18:13). Un épisode montre les fils des prophètes construisant eux-mêmes leur demeure et se servant d’un outil emprunté, ce qui indique peut-être qu’ils vivaient simplement. Même si souvent ils partageaient logement et nourriture, ils pouvaient être investis individuellement de missions prophétiques. — 1R 20:35-42 ; 2R 4:1, 2, 39 ; 6:1-7 ; 9:1, 2.