Awetekapai Tipa Waraga Dunguratise Nga ga Gaani Raka na Sunge
© 2022 Christian Congregation of Jehovah’s Witnesses
NGI 2-8
AŨKUMUKO ROGO FUGO MBORI YO | 2 ABAKINDO 22-23
“Tipagine si Aida Ani du Ti ni na Umbasitise?”
w00-E 9/15 kpe. 29-30
Humble Josiah Had Jehovah’s Favor
From early morning, repairers of the temple work industriously. Surely Josiah is grateful to Jehovah that the workers are undoing the damage that some of his wicked ancestors did to God’s house. As the work progresses, Shaphan comes to make a report. But what is this? Why, he is carrying a roll! He explains that High Priest Hilkiah has found “the book of Jehovah’s law by the hand of Moses.” (2 Chronicles 34:12-18) What a discovery—undoubtedly the original copy of the Law!
Josiah is eager to hear every word of the book. As Shaphan reads, the king tries to see how each command applies to him and to the people. Especially is he impressed by how the book emphasizes true worship and foretells the plagues and exile that would come if the people engaged in false religion. Now realizing that not all of God’s commands have been carried out, Josiah tears his garments and gives Hilkiah, Shaphan, and others the order: ‘Inquire of Jehovah about the words of this book; for great is Jehovah’s rage set afire against us because our forefathers did not listen to the words of this book.’—2 Kings 22:11-13; 2 Chronicles 34:19-21.
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Yoshiya : l’humilité procure la faveur de Jéhovah
Dès le matin de bonne heure, les ouvriers du temple s’activent. Yoshiya est certainement reconnaissant à Jéhovah de ce qu’ils effacent le préjudice qu’ont infligé à la maison de Dieu certains de ses ancêtres. Alors que les travaux avancent, Shaphân vient lui faire son rapport. Mais quel est ce rouleau qu’il tient à la main ? Le secrétaire explique que le grand prêtre Hilqia a trouvé “ le livre de la loi de Jéhovah donnée par la main de Moïse ”. (2 Chroniques 34:12-18.) Quelle découverte : sans aucun doute l’original de la Loi !
Yoshiya est impatient d’entendre la moindre syllabe de ce livre. Tandis que Shaphân en fait la lecture, le roi s’efforce de discerner comment chaque commandement s’applique à lui et au peuple. Il est particulièrement impressionné par la façon dont le livre met en valeur le vrai culte et promet les malédictions et l’exil si le peuple sombre dans la fausse religion. Se rendant compte que les commandements de Dieu n’ont pas tous été respectés, Yoshiya déchire ses vêtements et donne cet ordre à Hilqia, à Shaphân et à d’autres : ‘ Interrogez Jéhovah au sujet des paroles de ce livre ; car grande est la fureur de Jéhovah qui s’est allumée contre nous, parce que nos ancêtres n’ont pas écouté les paroles de ce livre.’ — 2 Rois 22:11-13 ; 2 Chroniques 34:19-21.
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Humble Josiah Had Jehovah’s Favor
Josiah’s messengers go to Huldah the prophetess in Jerusalem and return with a report. Huldah has relayed the word of Jehovah, indicating that the calamities recorded in the newly found book will befall the apostate nation. Because of humbling himself before Jehovah God, however, Josiah will not have to look upon the calamity. He will be gathered to his forefathers and be taken to his graveyard in peace.—2 Kings 22:14-20; 2 Chronicles 34:22-28.
w00-F 15/9 kpe. 30 genewa. 2
Yoshiya : l’humilité procure la faveur de Jéhovah
Les messagers de Yoshiya s’en vont consulter la prophétesse Houlda (à Jérusalem) et reviennent faire leur rapport. Houlda a transmis la parole de Jéhovah : les malheurs annoncés dans le livre récemment découvert frapperont la nation apostate. Cependant, parce qu’il s’est humilié devant Jéhovah Dieu, Yoshiya ne verra pas ces malheurs. Il sera réuni à ses ancêtres et porté à son cimetière dans la paix.—2 Rois 22:14-20 ; 2 Chroniques 34:22-28.
Nyanyakipa Ahe Nga ga Toro
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You Can Succeed Regardless of Your Upbringing
Despite the negative circumstances of his early childhood, Josiah proceeded to do what was good in Jehovah’s eyes. So successful was his reign that the Bible states: “Like him there did not prove to be a king prior to him who returned to Jehovah with all his heart and with all his soul and with all his vital force, according to all the law of Moses; neither after him has there risen up one like him.”—2 Kings 23:19-25.
What an encouraging example Josiah proves to be for those who may have had to endure a terrible childhood! What can we learn from his example? What helped Josiah to choose the right course and stay on it?
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Vous pouvez réussir quelle que soit votre éducation
Bien qu’il ait baigné dans un milieu nocif toute sa petite enfance, Yoshiya se mit à faire ce qui est bon aux yeux de Jéhovah. Son règne fut une telle réussite que la Bible dit : “ Il n’y eut pas, avant lui, de roi comme lui, qui soit revenu à Jéhovah de tout son cœur, de toute son âme et de toute sa force vitale, selon toute la loi de Moïse ; et après lui, il ne s’en est pas levé un comme lui.” —2 Rois 23:19-25.
Quel exemple encourageant que Yoshiya pour quiconque a subi une enfance exécrable ! Quelle leçon peut-on en tirer ? Qu’est-ce qui a aidé Yoshiya à choisir la bonne voie et à y persévérer?
NGI 9-15
AŨKUMUKO ROGO FUGO MBORI YO | 2 ABAKINDO 24-25
“Oni Moi Berãroni Kuti gu Regbo Ani Araka ti Ni”
Ga Yekova Uru Sapangbanga Ima Mbeda!
2 Zanga kapa, ga Zefania sunge nebi anyakasi gu paranga nangia Yosiya sa gupai ko aima inopaha, nga si naida i girisi ringara Yuda be bibiriko irisombori. Ono ga bakindo mangaapai ka giriso gu ringara re be zire pambori aadianga gbegberẽ apai kusayo dunduko dagba aboro watadu ka dada gu ingaapai nangia ga titako, nga Bakindo Manase te, nga guko “[na] hisi Yerusarema na kure aboro wenesa.” (2 Abakindo 24:3, 4; 2 Pekapai 34:3) Sidu si adu nga ga Yekova uru sapangbanga aye aye nirengo.
Memeapai Rogo gu Kitabu Nga Yeremaya
Rogo gu garã nangia 607 M.B.K., ti gu 11 garã zogarago nangia ga Bakindo Sedekiya, gu bakindo Babera nangia Nebukadenesara aima runguru pati Yerusarema tipa adiwi 18. Rogo saba uru nga ga gu muambe diwi nangia ga Nebukadenesara 19 garã zogarago, Nebuzaradana nangia baira ababandarago ‘aye’ ku Yerusarema yo watadu ada yo. (2 Abakindo 25:8) Isoke Nebukadenesara aima wisigo rago wenengai ho ko aduni bataya yo tipa ka ye na vura kuti Yerusarema. Fuo arame biata, ti ramediwi 10, ko ‘aye ku’ Yerusarema yo na vura. Na ki zo gu bakporo re na we.—Yeremaya 52:12, 13.
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Ue Abakindo
24:3, 4. Nibipa gu bape kure Manase agbehe, Yekova “aida nga ka vu [aYuda] ti ni” te. Mbori na irisa tipa kure aboro-wenesa. Ani rengbe kadu naa kido ya Yekova nika irabape aira kuti agu aboro nauka kure aboro-wenesa, ni imoko yo kusayo.—Atambuahe 37:9-11; 145:20.
NGI 16-22
AŨKUMUKO ROGO FUGO MBORI YO | 1 PEKAPAI 1-3
“Baibiri Nga gu Buku Nga ga Rengo Angianga Kungbo Apaturẽ Ya”
w09-E 9/1 kpe. 14 genewa. 1
Adam and Eve—Were They Real People?
Consider, for example, the Jewish ancestral lists recorded in the Bible book of First Chronicles chapters 1 to 9 and in the Gospel of Luke chapter 3. These remarkably detailed genealogical records span 48 and 75 generations respectively. Luke traces the genealogy of Jesus Christ, while Chronicles records the royal and priestly ancestral lines for the nation of Israel. Both lists include the names of such well-known figures as Solomon, David, Jacob, Isaac, Abraham, Noah, and finally Adam. All the names in the two lists represent real people, and Adam was the original real person on each list.
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Adam et Ève étaient-ils des personnages réels?
Penchons-nous sur les listes généalogiques des Juifs consignées en Un Chroniques, chapitres 1 à 9, et dans l’Évangile de Luc, chapitre 3. Ces généalogies remarquablement détaillées embrassent respectivement 48 et 75 générations. Luc dresse la généalogie de Jésus Christ, et les Chroniques les lignées royale et sacerdotale de la nation d’Israël. Chacune comprend des noms d’individus aussi célèbres que Salomon, David, Jacob, Isaac, Abraham, Noé et, enfin, Adam. Dans les deux listes, tous les noms représentent des personnages réels, chaque liste désignant Adam, personnage également réel, comme le premier ancêtre.
Gu Pangbanga Du Tipa Noa, Kungbo Paturẽ Ngaha Te
Kekepa angbatunga ue rogo Ziazia Kekeapai nayugo gupai nga Noa angia ndikidi boro naraki araka. (1 Pekapai 1:4; Ruka 3:36) Ezara na Ruka nakeke agi apai re, i dunduko ue angia abangbasia abaweteke apai. Ruka agedi atita Yesu Kristo ki da ti Noa a.
w09-E 9/1 kpe. 14-15
Adam and Eve—Were They Real People?
Consider, for example, a Bible doctrine dear to the heart of most churchgoers—the ransom. According to this teaching, Jesus Christ gave his perfect human life as a ransom to save people from their sins. (Matthew 20:28; John 3:16) As we know, a ransom is a payment of a corresponding value to redeem or buy back something lost or forfeited. That is why the Bible describes Jesus as “a corresponding ransom.” (1 Timothy 2:6) Corresponding to what, we might ask? The Bible answers: “Just as in Adam all are dying, so also in the Christ all will be made alive.” (1 Corinthians 15:22) The perfect life that Jesus sacrificed to redeem obedient mankind corresponds to the perfect life that Adam lost as a result of the original sin in Eden. (Romans 5:12) Clearly, if Adam did not exist, Christ’s ransom sacrifice would be rendered completely meaningless.
w09-F 1/9 kpe. 14-15
Adam et Ève étaient-ils des personnages réels?
Penchons-nous sur les listes généalogiques des Juifs consignées en Un Chroniques, chapitres 1 à 9, et dans l’Évangile de Luc, chapitre 3. Ces généalogies remarquablement détaillées embrassent respectivement 48 et 75 générations. Luc dresse la généalogie de Jésus Christ, et les Chroniques les lignées royale et sacerdotale de la nation d’Israël. Chacune comprend des noms d’individus aussi célèbres que Salomon, David, Jacob, Isaac, Abraham, Noé et, enfin, Adam. Dans les deux listes, tous les noms représentent des personnages réels, chaque liste désignant Adam, personnage également réel, comme le premier ancêtre.
Nyanyakipa Ahe Nga ga Toro
it-1-E kpe. 911 genewa. 3-4
Genealogy
Names of Women. Women were named in the genealogical registers occasionally when there was a historical reason to do so. At Genesis 11:29, 30, Sarai (Sarah) is mentioned, evidently for the reason that the promised Seed was to come through her, not through another wife of Abraham. Milcah may have been named in the same passage because she was the grandmother of Rebekah, Isaac’s wife, thereby showing Rebekah’s lineage as being from Abraham’s relatives, since Isaac was not to have a wife from the other nations. (Ge 22:20-23; 24:2-4) At Genesis 25:1, the name of Abraham’s later wife Keturah is given. This shows that Abraham married again after Sarah died and that his reproductive powers were still alive more than 40 years after their miraculous renewal by Jehovah. (Ro 4:19; Ge 24:67; 25:20) Also, it reveals the relationship of Midian and other Arabian tribes to Israel.
Leah, Rachel, and Jacob’s concubines, together with the sons they bore, are named. (Ge 35:21-26) This helps us to understand God’s later dealings with these sons. For similar reasons we find the names of other women in the genealogical registers. When an inheritance was transmitted through them, their names might be included. (Nu 26:33) Of course, Tamar, Rahab, and Ruth are outstanding. In each case, there is something remarkable about the manner in which these women came to be in the line of ancestry of the Messiah, Jesus Christ. (Ge 38; Ru 1:3-5; 4:13-15; Mt 1:1-5) Among other instances of the mention of women in the genealogical lists are 1 Chronicles 2:35, 48, 49; 3:1-3, 5.
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Généalogie
Les noms des femmes. Les registres généalogiques ne nommaient qu’occasionnellement les femmes, quand il y avait une raison historique de le faire. En Genèse 11:29, 30, on trouve le nom de Saraï (Sara), sans doute parce que la Semence promise devait venir par elle, et non par une autre femme d’Abraham. Peut-être Milka est-elle mentionnée dans le même passage parce qu’elle était la grand-mère de Rébecca, femme d’Isaac ; c’était une manière de montrer que l’ascendance de Rébecca provenait de la parenté d’Abraham, puisqu’Isaac ne devait pas prendre une femme d’entre les autres nations (Gn 22:20-23 ; 24:2-4). En Genèse 25:1 figure le nom de Qetoura, femme d’Abraham plus tard dans sa vie. Cela révèle qu’Abraham se remaria après la mort de Sara et que ses facultés procréatrices fonctionnaient toujours plus de 40 ans après que Jéhovah les eut miraculeusement régénérées (Rm 4:19 ; Gn 24:67 ; 25:20). De plus, ces précisions révèlent le lien de parenté qui unissait Madiân et d’autres tribus arabes à Israël.
Léa, Rachel, les concubines de Jacob et les fils auxquels elles donnèrent le jour sont nommés (Gn 35:21-26). Cela aide à comprendre la façon dont Dieu agit plus tard envers ces fils. Dans les registres généalogiques apparaissent les noms d’autres femmes, pour des raisons analogues. Elles pouvaient être mentionnées lorsqu’un héritage était transmis par leur intermédiaire (Nb 26:33). Bien entendu, Tamar, Rahab et Ruth font figure d’exceptions. Dans chaque cas, quelque chose de remarquable explique comment ces femmes s’ajoutèrent dans la succession des ancêtres du Messie, Jésus Christ (Gn 38; Ru 1:3-5 ; 4:13-15 ; Mt 1:1-5) D’autres femmes encore sont citées dans les listes généalogiques, par exemple en 1 Chroniques 2:35, 48, 49 ; 3:1-3, 5.
NGI 23-29
AŨKUMUKO ROGO FUGO MBORI YO | 1 PEKAPAI 4-6
“Gini Apai Gimi Kparakpee Ayugoho Tipa Re?”
w10-E 10/1 kpe. 23 genewa. 3-7
A “Hearer of Prayer”
Jabez was a man of prayer. He began his prayer by pleading for God’s blessing. He then made three requests that reflect a heart full of faith.
First, Jabez implored God, saying: “Enlarge my territory.” (Verse 10) This honorable man was no land-grabber, coveting what belonged to his fellow man. His earnest request may have had more to do with people than land. He may have been asking for the peaceful enlargement of his territory so that it could hold more worshippers of the true God.
Second, Jabez pleaded for God’s “hand” to be with him. God’s symbolic hand is his applied power, which he uses to help his worshippers. (1 Chronicles 29:12) To receive the requests of his heart, Jabez looked to the God whose hand is not short toward those who show faith in him.—Isaiah 59:1.
Third, Jabez prayed: “Preserve me from calamity, that it may not hurt me.” The expression “that it may not hurt me” may suggest that Jabez prayed, not to escape calamity, but to be kept from being grieved or overcome by the effects of evil.
Jabez’ prayer revealed his concern for true worship and his faith and trust in the Hearer of prayer. How did Jehovah respond? This brief account concludes with the words: “Accordingly God brought to pass what he had asked.”
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Celui ‘ qui entend la prière ’
Yabets était un homme de prière. Il commence sa prière en sollicitant la bénédiction de Dieu. Puis il fait trois requêtes qui dénotent une foi solide.
Premièrement, Yabets implore Dieu en ces mots : “ Agrandis [ . . .] mon territoire. ” (Verset 10). Cet homme honorable n’est pas un rapace qui convoite les terres de ses semblables. Sans doute que sa requête sincère porte plutôt sur des personnes que sur des terres. Il demande probablement que son territoire s’agrandisse de façon pacifique pour contenir davantage d’adorateurs du vrai Dieu.
Deuxièmement, Yabets supplie Dieu pour que Sa “ main ” soit avec lui. La main symbolique de Dieu est sa force en action, qu’il utilise pour aider ses adorateurs (1 Chroniques 29:12). Pour recevoir ce qui lui tient à cœur, Yabets se tourne vers le Dieu dont la main n’est pas trop courte envers ceux qui manifestent leur foi en lui. — Isaïe 59:1.
Troisièmement, Yabets demande : ‘ Préserve-moi du malheur, pour que cela ne me fasse pas de mal. ’ L’expression “ pour que cela ne me fasse pas de mal ” peut laisser entendre que Yabets prie, non pas pour échapper au malheur, mais pour ne pas être affligé ou submergé par les effets du mal.
La prière de Yabets révèle son souci pour le vrai culte ainsi que sa foi et sa confiance en Celui qui entend la prière. Comment Jéhovah répond-il ? Le bref récit termine ainsi : “ Alors Dieu fit arriver ce qu’il avait demandé.”
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Bambata Pekapai
5:10, 18-22. Ti rago Bakindo Saura, agu angbatunga nadu mbiti Yaradene ku uroyo adibe aGirigaso na vura wa aGirigaso avura nge kisusi aYisaraere, nga aGirigaso wa ue kuti Yisaraere sa vurũ. Si adu wo mbiko gu wiwingbadu akumba nadu rogo agi angbatunga re akido kuti Yekova na kini ngere kubeko tipa undo. Ani dunga naa kido kuti Yekova rogo wiri apai dunduko wa ani aso gu gaani vura nga ga toro kuti agu avurarani nge gbe kisusi rani.—AEfeso 6:10-17.
NGI 30–WEGEBE 5
AŨKUMUKO ROGO FUGO MBORI YO | 1 PEKAPAI 7-9
“Mo Ima Rengba ka Digiso Agu Asunge du ni Kpakarakpakaraha na gu Undo Nga ga Yekova”
Memeapai Rogo gu Buku Nga Bambata Pekapai
9:26, 27. Agu aRevi naamangasunge ni ababanda angbadimo adu rogo agu aba paha aima kio gbe. I afu wiri rifungura gu ngbadimo nanaazaka kurogo ziazia aba nga ga yekaru fuyo. I ayugu tiyo ni agu aboro rengbe akurayo ka kido kutiyo rogo zaka angbadimo ndugu na aˈuru dunduko. I fu gu sunge fu rani a nga ga nduge kurogo gaani abatungusapai ka gbata aboro ka undoyo i ye ka iriso Yekova. Ya mo si aidanga ani yugu tirani ni agu aboro rengbe akuarani ka kido kuti rani nga ani nika manga gi sunge re amanga a wa agu aRevi nangia ababanda ngbadimo amangihe te?
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Can You Be Like Phinehas When You Face Challenges?
Phinehas carried a heavy load of responsibility in ancient Israel; yet, with courage, insight, and reliance on God, he was able to face challenges successfully. And Phinehas’ diligent care for God’s congregation met with Jehovah’s approval. Some 1,000 years later, Ezra was inspired to write: “It was Phinehas the son of Eleazar that happened to be leader over them in the past. Jehovah was with him.” (1 Chron. 9:20) May that be true of all who take the lead among God’s people today, in fact, of all Christians who serve him loyally.
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Phinéas, un exemple à suivre face aux difficultés
Phinéas a assumé de lourdes responsabilités au sein de la congrégation d’Israël, mais son courage, sa perspicacité et sa confiance en Dieu lui ont permis de triompher des difficultés. Son dévouement lui a valu l’approbation de Jéhovah. Quelque 1 000 ans plus tard, Ezra a écrit sous l’inspiration divine : “ C’est Phinéas le fils d’Éléazar qui autrefois fut guide sur eux. Jéhovah était avec lui. ” (1 Chron. 9:20). Que Jéhovah soit avec tous ceux qui exercent des fonctions dans la congrégation chrétienne et avec tous ses autres serviteurs fidèles!
Nyanyakipa Ahe Nga ga Toro
Oni Bi Bia Fu Yekova!
6 A wa bi ani he, Yekova du naya fu airisiko i nisambuo ko na abia. Yekova ayawee ka agu aRevi nangia abibia nimangingo gu kura asunge aRevi anaamangaha ya. Si nasa gupai nga i futiyo sa sara abia na kini wirikihe.—1 Peka 9:33.
WEGEBE 6-12
AŨKUMUKO ROGO FUGO MBORI YO | 1 PEKAPAI 10-12
“Oni Sonosi Gaoni Nyemupai ka Manga Gupai Mbori Akpinyemuhe”
w12 11/1 kpe. 11 genewa. 12-13
‘Mo Raba re Mi Mangi Gupai Ngba Tiro’
12 Gu kurapai kinaho rengbe ani ka wirikaha be Davide nga, ko aima ino wai ka mangasunge na arugute na ko aida ka raka kina kutini. Oni kparianga wai Davide ayugu nyemu mbira gu ime nangia “ga guga Betereme.” Akumba biata dagba gako akumba yo andu ngbaome kurogo gu bagbata aFereseto adu rogoho na ki ye na ime yo fuko. Ono tie, “Dawidi akpi nga nyemu ka mbira ha te; ko ki uka ha fu kina Yekova.” Tipagine? Ko ayaa: “Gi Mbori aza re ti ni ya ka mi mangi nga gere ya. Mi mbiri kure agu aboro fu ungayo ku ngba pai yo? Bambiko i niye na ni nifu ungayo ku ngba pai yo.”—1 Peka. 11:15-19.
13 Davide aima ino gupai rogo aNdiko yo nga, si naida i kusuko kure fu kina Yekova angianga ka rihe ya. Ko aima ino gupai si aida i mangihe ti ni wo. Ko aima ino gupai a nga “unga ahe du rogo kure he yo.” Ono tie, anga kure nangia gere te, ime naadu. Tipagine ko aká ka mbiraha ti ni? Ko aduna tambuahe tipa gu memeapai naasongoda andiko. Davide abi gu ime re na nyanyakipaha wakina kure agu akumba naadu biata re. Si du si aarunga ti ni fuko ko mbiri gu ime re ya. Kuba gupai nga ko mbirihe, ko ada kuti gupai nga si naida ko kusukoho ku sande.—Pa. Mot. 17:11; Pa Rug. 12:23, 24.
Ga Mbori Arugute na Bangua Arengo Raba Sangbakpotoroniyo
5 Tipa gupai nga ani gbia undo ti ga Mbori arugute, si aidanga ani gedi kina gedigedihe gbua watadu ka inopai tipaha te. Si naida ani wiriki ka kpinyemuhe na ka bihe na irisa. Fugo Mbori naya: “Oni sógo gbigbitapai, ki nikpi nyemu wenepai.” (Amosa 5:15) Ono wai du nzunzu ani amanga gupai re? Banguapai nga si naida ani wiriki kaa bi apai kina wai Yekova abihe. Ani yugungo ho na kpiapai: Ani yanga mo nagbiaha ni kpakarakpakaraha tipa ka ra yuru wenengai. Munganga ki fuku arugapai foro nibipa gu riahe si aida mo naarihe, gu ngbatunga mangonvo si aida mo naamangaha, na agu aˈariapai si aida mo mangihe rogo gu gene mo araka ngbaha. Tingbafuo mo pekefuo agu arugapai re, mo ki bi gupai nga si naundo ro aundo! Si nawira gupai nga mo duadu na tambuahe fu gu munganga re wa ni naundo ro tipa rakaro du wenengai.
6 Wakina gure a, Bakusirani ima fu arugute furani nga gu rengbe ka banda rani ti gu gbegberẽ asangbanapai nga ga ingapai na rogo gi gene re, raka rani kidu wenengai. Oni berẽnga pa wai ani agbia undo ti pekafuo agu arugute nga ga Ziazia Kekeapai nga gu du tipa pe ziree, taburo gbigbitapai, dĩ, wasiwasi kodaba, zuu, na sangbaatoro. (Oni gedi Asanza 6:16-19; Yugo. 21:8) Ho ani agbia gu wene asangbanapai ni naye ti mangaapai ngba gu gene Yekova akpinyemuhe, nyemuse na tambuahe natona ka sona kpotoraniyo nisaha tipa Yekova na tipa gako arugute.
Nyanyakipa Ahe Nga ga Toro
it-1-E kpe. 1058 genewa. 5-6
Heart
Serving With “a Complete Heart.” The literal heart must be whole to function normally, but the figurative heart can be divided. David prayed: “Unify my heart to fear your name,” suggesting that a person’s heart could be divided with regard to its affections and fears. (Ps 86:11) Such a person may be “halfhearted”—lukewarmly worshiping God. (Ps 119:113; Re 3:16) An individual can also be of “a double heart” (literally, with a heart and a heart), trying to serve two masters, or deceptively saying one thing while thinking something else. (1Ch 12:33; Ps 12:2, ftn) Jesus strongly denounced such doublehearted hypocrisy.—Mt 15:7, 8.
One seeking to please God must be neither halfhearted nor doublehearted but must serve him with a complete heart. (1Ch 28:9) This requires diligent effort in view of the heart’s being desperate and inclined to badness. (Jer 17:9, 10; Ge 8:21) Of help in maintaining a complete heart are: heartfelt prayer (Ps 119:145; La 3:41), regular study of God’s Word (Ezr 7:10; Pr 15:28), zealous participation in preaching the good news (compare Jer 20:9), and association with others whose hearts are complete toward Jehovah.—Compare 2Ki 10:15, 16.
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CŒUR
Comment servir d’“ un cœur complet ”. Le cœur proprement dit doit être complet pour fonctionner normalement, mais le cœur symbolique peut être divisé. David pria en ces termes : “ Unifie mon cœur pour craindre ton nom ”, ce qui laisse entendre qu’on peut avoir le cœur divisé quant à ses sentiments et à ses craintes (Ps 86:11). Une telle personne peut avoir ‘ le cœur partagé ’, c’est-à-dire adorer Dieu avec tiédeur (Ps 119:113 ; Ré 3:16). Quelqu’un peut aussi avoir “ un cœur double ” (littéralement : “ un cœur et un cœur ”), essayant de servir deux maîtres ou déclarant faussement une chose tout en pensant autre chose (1Ch 12:33 ; Ps 12:2, note). Jésus condamna fermement l’hypocrisie de ceux qui ont le cœur double.—Mt 15:7, 8.
Quiconque désire plaire à Dieu ne doit pas avoir le cœur partagé ni un cœur double, mais le servir d’un cœur complet (1Ch 28:9). Cela requiert des efforts diligents, car le cœur est extrêmement mauvais et enclin au mal (Jr 17:9, 10 ; Gn 8:21). Pour garder un cœur complet, il est utile de prier sincèrement (Ps 119:145 ; Lm 3:41), d’étudier régulièrement la Parole de Dieu (Ezr 7:10 ; Pr 15:28), de participer avec zèle à la prédication de la bonne nouvelle (voir Jr 20:9) et de fréquenter d’autres personnes dont le cœur est complet à l’égard de Jéhovah.—Voir 2R 10:15, 16.
WEGEBE 13-19
AŨKUMUKO ROGO FUGO MBORI YO | 1 PEKAPAI 13-16
“Pekafuo Arugapai Naye na Diabese”
Oni Nasanahe Yaa, “Wari Du Yekova Ni?”
12 Fuo karaga yo sanduki mokido ku ringara aYisaraere yo berewe na ki bandaha tipa dungu agarã Kiriyata yo, Bakindo Davide aidi ka ga nani ku Yerusarema yo. Ko asana agbia ki ya fuyo wee ko naida ka ga na gu Sanduki mokido re ‘ka si ngba angba bangiriyo na ka Yekova idi nani.’ Ono tie, ko asananga he wenengai gbe tipa ka ino ga Yekova bipai tipa wai si aida i ga nani te. Wa ka ko asanahe wenengai, ka i atindinga gu Sanduki mokido re rii gu ngbagida nyaa agbehe te. Agu aRevi nangia awiri Koata ka tindihe pagoroyo a wa Mbori afu rugute tipa tindaha. Wa Davide avura nisana Yekova dedede tipa apai, ko amanganga ha ngba ruru gene ti gi regbo re te. Sangbanaha adu nibagbegberehe. Davide aidi kuti gi gako ingahe re kusa ki ya: “Yekova gaani Mbori ki moi mbusa ku ri rani, bambiko ani amanga nga pa ha [ani atindanga ha] wa du pa rugute he te.”—1 Pekapai 13:1-3; 15:11-13; Pa Geda Aboro 4:4-6, 15; 7:1-9.
Oni Nasanahe Yaa, “Wari Du Yekova Ni?”
13 Ho aRevi adi gu Sanduki mokido ni re niyangaraha kua Obede-edome yo kini tindihe ka ndu nani ku Yerusarema yo, i abi gu bia Davide asarihe. Si akodi agu afugo nafõngbaduseyo nga: “Oni gbáta Yekova na gako ome, oni gbáta kpakpuko waragoagira! Oni tíngidi pa gako iiriwo mangaapai nga gu ko amangi, na gako iiriwo yuguyugu apai, na agu asaraangbanga naadu ngbako.”—1 Pekapai 16:11, 12.
Nyanyakipa Ahe Nga ga Toro
Oni Irisi Yekova Nga Nyenye Bakindo
14 Davide aye na sanduki mokido ku Yerusarema yo. Ti regbo gi uru ngbarago re, aRevi abi bia tambuahe naadu na nyanyakipa afugo rogoho du rogo 1 Pekapai 16:31, naya: “I yá dagba arikaaboro yo, ‘Yekova nazoga rago!’” Yekova nazogarago rogo gu gene nga ko namangasunge na gako pagbia watadu ko namaa boro tipa ní ru kubako tipa ka manga gu kurapai. Pa gia ani tirani na pa wai Yekova ada ni Bakindo na nyanyakipa ha gbe. Mbata fu Davide kpi, Yekova akido ko nga gako zogarago nika nyeanye kindi ki ya: “Mi amáa wiro fuo ro nga gu ko enge ti kina ro, ki nyakasi gako ngbi.” (2 Sam. 7:12, 13) Gi kidohe re ada ti rengo ho tita Davide akuru ni fuo agarã naima susa 1,000 kusa. Da nangia gu boro re, na gini regbo ka ko ada ti ni ni Bakindo?
WEGEBE 20-26
AŨKUMUKO ROGO FUGO MBORI YO | 1 PEKAPAI 17-19
“Mo Banda Gamo Ngbarago Zavura ho Apai Amanganga ni wa gu Mo Aidaha Ya”
Oni Gbeberã Roni Kuti Gu Weneapai Du Rogo Ga Yekova Riigbu
DAVIDE, nga gu kumba naraki ti regbo agu aYisaraere nadumbata, ko nga boro sa dagba agu aboro yo payo agbarii ga akurayo i nasakipai tipa yo rogo gu Papara Ziazia Kekeapai I Ake Bambata Fugoho Rogo Pa-Ebere. Gi babanda avusende nibataki woro ahe, ninebi na kidu berewe ni bakindo re, ko aakido kuti Yekova Mbori rogo apai yo dunduko. Ga Davide dawedawe pagume na Yekova asako ko duna nyemu ka dua bambu fuko. Ngbatunga gu bambu re, watadu gu Yekaru re arengbe kadu niba dunguratise tipa ndikidi irisombori ringara aYisaraere yo. Davide aini gupai nga, gu mbakadapai nadu tipa gu Yekaru re arengbe ka ye na ngbarago gbiati amaku fu ga Mbori aboro. Sidu, Davide abibia ki yaa: “Boro maku nga gu boro sia mo ni ki mbedisi ni na mo, ni nye rogo gamo avurukporo! Si du ani ka mbi ti ni be gu bawene ahe du rogo ga bambu, nga ga kparakpara ziazia yekaru.”—Atambuahe 65:4.
Mo du na Ngbarago Mbiko Agu Apai Rengbe Mo ka Mangaha fu Yekova
11 Wakina gure a, ani rengbe ka kiiso gaani ngbarago nimanga ani ai gu sunge i afuhe furani ti ngba ga Yekova sunge. Mo fu tiro “nyanyaki” tipa sunge tungusapai na kini mangisunge nyanyaki rogo dungurati. (Amo. 18:5, NW; Eb. 10:24, 25) Mo naandu tipa adunguratise na kini mbakadihe wenengai tipa wa ka mo aafu gu wene akaragapai nafu ngarasaro. Mo naabi agu asunge na nyanyakipaha i afuhe foro mo mangihe ti regbo agu adunguratise du bebere poso. Ka i sana ro mo mangi kura sunge rogo dungurati, mo mangihe ti kina gu regbo si aidaha ti ni na mo kidu ni gu boro du aboro adu na kido kutini. Ka mo berẽnga gupai nga gu sunge i afuhe foro na umbapaha na si aidanga mo di gamo regbo kuti ni ya te. Mo mangi nyanyaki asadatise ka mbakada gamo birĩ-sunge. (Snz. 22:29) Ka mo aamangasunge nyanyaki fu Yekova, mo nika du ni wene bakureako na mo ki gbia bakere ngbarago. (Gara. 6:4) Si nika du a foro taata mo du na ngbarago ho kura aboro agbia agu amomu sunge ni mo akpinyemu ka gbiaha.—Rom. 12:15; Gara. 5:26.
Nyanyakipa Ahe Nga ga Toro
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Ani Ima Kpinyemu Yekova Nga Barani ni Bakerehe Gbe
Ya Mo Yekova Inipa Re?
Ya mo mo asananga tiro nga, ‘Waigu Yekova narengbe ka ino re dagba agu abirioni aboro naraka auru kpotosende?’ Badungu wene aboro kinaho naima sana kina gu bangisa sanahe re. Bakindo Davide akepai ki ya: “Ako Yekova, gini he nga boro mo nangera koyo du ni ni, na wiri boro, mo aberã pa ni?” (Tam. 144:3) Davide aima du na gu kido nga Yekova aima inoko wenengai. (1 Peka 17:16-18) Yekova nafu gu kido foro vurube Fugoko gbiati gako riigbu nga ko ima inopa gu nyemuse mo ayugoho fuko. Mo bingo bete afugo rogo Fugo Mbori yo nga gu rengbe ka undo ro mo idi kuti gipai re:
• Yekova aima inopai tipa ro mbata fu i vungu ro.—Tam. 139:16.
• Yekova ima ino gupai du kpotoroyo, na ko ima ino agu apai mo aberãha gbiati wai du apai tipa ro.—1 Peka 28:9.
• Yekova nadega tuko kuti gamo akparakpee dunduko ni basasa.—Tam. 65:2.
• Ga mo mangaapai ima rengba kadu na sangbanaha kurii Yekova.—Snz. 27:11.
• Yekova nitiko ima gbe ro koyo du ko ni.—Yo. 6:44.
• Ka mo kpi, Yekova ima inopai tipa ro wenengai na ko nika zingisa ro azingisa be kpio. Ko nika fu vovo kpotose gbiati berã foro nga gu nika du wakina gu du mo na ni awere. Mo nika du na kina gu bangisa berãpai gbiati asino du tiro.—Yo. 11:21-26, 39-44; Amo. 24:15.
WEGEBE 27–MARUNGU 5
AŨKUMUKO ROGO FUGO MBORI YO | 1 PEKAPAI 20-22
“Oni Undo Paranga Aboro I du na Diabese”
“Agu Apai Mo Agi Ngbare . . . Mo Fú Kina ha fu Kangara Aboro”
8 Oni gedi 1 Pekapai 22:5. Davide aima rengba kada kuti gu digisopai nga Soromo aarẽnga ka ngerakurii nyanyakipa sunge wa gure te. Gu garakaha agaraka berewe nga, si adu nga gu yekaru re nika du “ni kiisikiisi paha ki susi,” na Soromo adu ti gu regbo re gbua nga “paranga ata nyakada nga” ya. Ono wa si avura duwo, Davide aima ino gupai nga Yekova nika mbakada Soromo ambakada tipa ko mangi gu sunge i afuhe fuko re. Sidu, Davide amoi berãko fuo gupai ko arengbe ka mangaha tipa ka fu undo, nga ka dungura aũ duabambu ni bakerehe.
“Agu Apai Mo Agi Ngbare . . . Mo Fú Kina ha fu Kangara Aboro”
7 Davide akanga ka undo wiriko te, ko aadunga a na gberãrago nga gu tambuahe nika ye tipa pa me gu bambu re adunga fuko te te. Nirengo, i aini gu bambu re ni ga Soromo yekaru angianga ga Davide ya. Wa vura duhe nga Davide aima rengba kadu na gberãrago nga ko aamanganga gupai ngbaduko yo aakpinyemuhe te, ko aima fubee wenengai tipa gu sunge re. Ko amangi mbakadapai tipa abamangisunge na ki dungura marã, tara, feda na dahabu gbiati gbakigbaki angua kedara. Kurigure, ko angarasi Soromo ki ya: “Awere, wire, Yekova dú na mo, si du mo ki nyasi pa dua gu bambu nga ga Yekova nga ga Mbori, wa ko agumba ha tipa ro.”—1 Peka 22:11, 14-16.
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Avunguagude, Ya mo Oni Naundo Wironi U Mangi Sonakumbatayo ka Zio Bapatiza?
14 Nidu agu abaakumba nga ga dunguratiyo ni ababanda avusende rogo toro yo, i ima rengba ka songoda gu ome avunguagude amangaha ni furayo wenengai tipa agu asasa nga ga toro. Wirina sa nga guri namangisunge ni nazakigene tipa agarã naima susa 70 atingidipa gu wenepai gari fugodagbase na Wiriba Charles T. Russell amangihe na ri ho garãri adu ni gbua nga sita. Ri ape gupai nga, “Ko adi aminiti 15 na mi ani fura tipa gimi asasa nga ga toro.” Nirengo, wene afugo gbiati ngarasaro ima rengba kadu na wene maapai kurii boro rogo gani raka yo naabaha. (Snz. 25:11) Abaakumba ima rengba a ka yamba avunguagude gbiati awiriyo tipa i undo na sunge meka aBambu Kindo, na kini fu agu asunge fu agude rẽ na garã yo na rengbe na ome yo.
15 Agu aboro du rogo dungurati ima rengba ka undo ni yugoyo gupai fu rukutu agude nga i ima du na nyemuyo tiyo. Gipai re rengbe ka koda ngera yo tipa agu apai nayugo gupai nga agu agude re nasona rogo toro yo. Ya mo gude fu wene karagapai watadu mangi papara gu dunguratise nga ga bebere poso? Ya mo gude mangi rurupai ti gu regbo u nagbia tiru na asada watadu ya mo u mangisunge na gu momu u nagbiaha ka manga dezirepai sukuru yo? Mo fu ndikidi tambuahe furu ni ipo. Na gu nga ka maa ha ni gamo sasa ka fura na tooni gude mbata fu dunguratise watadu tingbafuo dunguratise, tipa ka yugo gupai nga mo ima du na nyemu ru tiro? Rogo agi agene re, na agu akuraha, ani ima rengba ka sa agude i ini gupai nga i nga papara “bakere rimbasa” watadu dungurati.—Tam. 35:18.
Nyanyakipa Ahe Nga ga Toro
Memeapai Rogo gu Buku Nga Bambata Pekapai
21:13-15. Yekova azinahe fu maraika ko mbu imo aboro na riri-kaza bambiko nunga Gako aboro aamanga Ko amanga. Ko na “nunga aboro ti ko ni bakerehe he” nirengo.