Avbe Ako Na Sunu Yi Vbe Ebe Iwinna Na Loo Vbe Ne Iko Uyinmwẹ Kevbe Iwinna Ọghe Ima
OCTOBER 5-11
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | ẸKSODỌS 31-32
“Lẹẹ Ne Ẹbọ Na Ga”
(Ẹksodọs 32:1) Ugbẹn vbe emwa nii ghi miẹn wẹ e Mosis wa kpẹẹ vbe uhunmwu oke ighẹ ọ ma tuorre, iran keghi do vba Erọn, iran tama rẹn wẹẹ, “Larre o, do ma Osanobua ne ima ne ọ gha viọ ima khian rhunmwuda ma ma ghi rẹn emwi ne ọ ghi ru oko na ighẹ Mosis ne ọ viọ ima ke Igipt ladian.”
w09 5/15 11 ¶11
Press On to Maturity—“The Great Day of Jehovah Is Near”
11 Applying what we have learned from the Scriptures can be a challenge, particularly when circumstances are difficult. For example, shortly after Jehovah liberated the sons of Israel from Egyptian bondage, they “fell to quarreling with Moses” and kept “putting Jehovah to the test.” Why? Because of a lack of water to drink. (Ex. 17:1-4) Less than two months after entering into a divine covenant and agreeing to do “all the words that Jehovah [had] spoken,” they violated his law on idolatry. (Ex. 24:3, 12-18; 32:1, 2, 7-9) Was this because the prolonged absence of Moses while he was being instructed on Mount Horeb made them fearful? Did they perhaps think that the Amalekites would strike again and that the Israelites would be helpless without Moses, whose upheld hands had brought them victory earlier? (Ex. 17:8-16) That is possible, but whatever the case, the Israelites “refused to become obedient.” (Acts 7:39-41) Paul urged Christians to ‘do their utmost’ to avoid ‘falling into the same pattern of disobedience’ that the Israelites showed when they were afraid to enter the Promised Land.—Heb. 4:3, 11.
(Ẹksodọs 32:4-6) Ọ keghi viọ emwi ehọ nii, ọ na ranran ẹn hihiẹ ye emwi ne a ya sa ẹrọnmwọ, ọ ke ya ẹe ru ẹkhuia ẹmila. Emwa nii keghi kha wẹẹ, “Izrẹl, Osanobua ima ne ọ viọ ima ke Igipt ladian ọre ọna khin!” 5 Ugbẹn vbe Erọn ghi miẹn emwi na, ọ keghi bọ aka ye odaro ẹkhuia ẹmila igoru nii, ọ na kha wẹẹ, “Akhuẹ a gha ru emwiukpo ya gọn ugie Nọyaẹnmwa.” 6 Vbe owiẹ vbirivbiri ẹdẹ ne ọ lele ẹe iran keghi gbele aranmwẹ ya zọ ese ne iran giẹn uan. Iran keghi vbe viọ aranmwẹ rre ne a ya zọ ese isara. Emwa nii keghi tota gha re gha da, ọna keghi do khian ayọn ohọhọ kevbe iku okpia vbe okhuo.
w12 10/15 25 ¶12
Obey God and Benefit From His Sworn Promises
12 Jehovah immediately began to fulfill his side of the Law covenant by arranging for a tent of worship and a priesthood that made it possible for sinful humans to approach him. Israel, on the other hand, quickly forgot their dedication to God and “pained even the Holy One of Israel.” (Ps. 78:41) For example, while Moses was busy receiving further instructions on Mount Sinai, the Israelites became impatient and began to lose faith in God, thinking that Moses had deserted them. So they made a golden image of a calf and said to the people: “This is your God, O Israel, who led you up out of the land of Egypt.” (Ex. 32:1, 4) Then they held what they called “a festival to Jehovah” and bowed down and sacrificed to their man-made image. Upon seeing that, Jehovah told Moses: “They have turned aside in a hurry from the way I have commanded them to go.” (Ex. 32:5, 6, 8) Sadly, from then on Israel had a history of making vows to God that they later broke.—Num. 30:2.
(Ẹksodọs 32:9, 10) E Nọyaẹnmwa keghi tama e Mosis wẹẹ, “Iran na yenhọ gbe. 10 Banbanna nian, ghẹ da mwẹ obọ yi, I gha ya ohu mwẹ nọkhua fuẹn iran an. I gha ya uwẹ kevbe ivbuẹ khian okpẹvbo.”
“Gha Ọ Ghi Rre Obọ Ọghe Nọyaẹnmwa Vbọ?”
14 Ivbi Izrẹl rẹnrẹn wẹẹ, orukhọ nọ wegbe ẹre igẹbọ khin vbe odaro e Jehova. (Ẹks 20:3-5) Ọrheyerriọ, ọ ma rhie ẹghẹ hiehie iran ke suẹn gha ga ẹkhuia ẹmila. Agharhemiẹn wẹẹ iran sọtẹ dae Jehova, iran na ye gha mwẹ ọnrẹn vbe orhiọn wẹẹ, obọ ọghe Jehova ẹre iran ye. Uhiẹn Erọn keghi tie ugie ẹbọ nii idugie ọghe ugamwẹ e Jehova. Vbe Jehova a ghi ru? Ọ wa sọnnọ e Jehova. Ọ keghi tama e Mozis wẹẹ Ivbi Izrẹl “fa egbua nẹ, iran he mwẹ ye otọ. Iran wa lahin odẹ ne I yi ẹre iyi, ne iran gha lele.” Te Jehova khian ghi te wabọ Ivbi Izrẹl rua rhunmwuda, emwi ne iran ru wa kakabọ sọnnọẹn.—Ẹks 32:5-10.
Gualọ Emwi Ewe Ọghe Orhiọn
(Ẹksodọs 31:17) Ama etẹbitẹ nọ ne imẹ vbe Izrẹl rhunmwuda, mẹ ne Nọyaẹnmwa, ẹdẹ ehan ọre I ya yi ẹrinmwi kevbe agbọn, vbe ikpẹdẹ ne ogihinrọn, l keghi da obọ iwinna yi, I na hẹwẹ.’”
Ọ Mwẹ “Ẹghẹ” Nọ Khẹke Na Ya Gha Winna Kevbe Na Ya Gha Hẹwẹ
4 Igiemwi ne Jehova vbe Jesu rhie yotọ ọre wẹẹ, te ọ khẹke na kakabọ gha winna, sokpan te ọna ghi rhiema wẹẹ, ne ima ghẹ zẹdia gha hẹwẹ ra? Ẹn o. Egbe i wọọ e Jehova, rhunmwuda ọni, esa i rrọọ nọ ya hẹwẹ. Sokpan e Baibol gi ima rẹn wẹẹ, vbe Jehova ghi yi agbọn vbe ẹrinmwi nẹ, ọ na “da obọ iwinna yi,” ọ “na hẹwẹ.” (Ẹks 31:17) Ọna rhiema wẹẹ, vbe Jehova ghi zẹ winna, ọ na dobọ yi, ọ na gbarokotọ ghee emwi hia nọ yi, ọ na gha sẹ ọre ọyẹnmwẹ. Agharhemiẹn wẹẹ Jesu wa vbe gha winna vbe ọ rre agbọn, ọ keghi zẹ ẹghẹ kọ, nọ ya gha hẹwẹ kevbe nọ ya gu avbe ọsiọre rri evbare.—Mat 14:13; Luk 7:34.
(Ẹksodọs 32:32, 33) Sokpan, banbanna nian, lahọ ya orukhọ iran bọ iran. Adeghẹ u i ra ya bọ iran, lahọ khiẹn eni mwẹ hin ebe ne u gbẹnnẹ eni emwa ruẹn yi rre.” 33 E Nọyaẹnmwa keghi wanniẹn wẹẹ, “Ọmwa ne ọ ru orukhọ ghe mwẹ ọre I gha khiẹn eni ẹnrẹn hin ebe mwẹ rre.
w87 9/1 29
Questions From Readers
A person’s being noted with remembrance and approval (having his name “in the book of life”) does not mean that he is guaranteed eternal life, as if this were predestined or unchangeable. Concerning the Israelites, Moses asked Jehovah: “Now if you will pardon their sin,—and if not, wipe me out, please, from your book that you have written.” God replied: “Whoever has sinned against me, I shall wipe him out of my book.” (Exodus 32:32, 33) Yes, even after God listed someone with approval in his “book,” the individual could become disobedient or abandon his faith. If that developed, God would “blot out his name from the book of life.”—Revelation 3:5.
E Baibol Na Tie
(Ẹksodọs 32:15-35) E Mosis keghi fi egbe werriẹ, ọ na tuorre vbe uhunmwu oke, ke irẹn kevbe uhanhan ayere eva ne a gbẹnnẹ ọre obọ eveva. 16 Iwinna Osanobua ọre iran khin. Emwi ne a gbẹnnẹ yọ, emwi ne Osanobua gbẹnnẹ nọ, ne a ka e ye avbe uhanhan nii. 17 E Jọsua keghi họn vbe emwa nii gbe we, ọ na tama e Mosis wẹẹ, “Mẹ họn ẹmwẹ owogho okuo vbe agọ.” 18 E Mosis keghi kha wẹẹ, “Ọna i re ihuan akhọnmiotọ ra eve ọmwa ne a khọn miẹn ẹre otọ, urhu ihuan ne a so ẹre imẹ họẹn.” 19 E Mosis ghi sikẹ ọkpẹn agọ nii sẹ ne ọ na sẹtin bẹghe ovbi ẹkhuia ẹmila nii kevbe avbe emwa nii vbe iran ku, ohu keghi muẹn ẹsẹsẹmwẹse, ọ na filo avbe uhanhan ne ọ viọ mwẹ obọ kua, ọ na guọghọẹe rua ye ototọ oke nii. 20 Ọ keghi mu ẹkhuia ẹmila ne iran ru nii ọ na giẹn ọnrẹn uan, ọ na dunmwu ẹn rẹnkhẹnẹn, ọ na khakha ebubẹ ọre lele amẹ, ọ na wẹ ne ivbi Izrẹl wọn ẹn. 21 Ọ keghi tama Erọn wẹẹ, “Vbe iran na ruẹ hẹ yi ne u na gie iran do ru orukhọ ne ọ khọrhiọn sẹ vbe nian?” 22 Erọn keghi wanniẹn wẹẹ, “Ghẹ gunmwẹ gui, u rẹn vbe ne ọ rre iran na ekhọe hẹ ne iran gha ru emwi dan. 23 Iran do khama mwẹ wẹẹ, ‘Ru Osanobua ọkpa ne ọ gha su ima khian, ma ma rẹn emwi ne ọ ghi ru oko na ighẹ Mosis ne ọ viọ ima ke Igipt ladian.’ 24 I keghi nọ iran wẹẹ, ‘Gha ọ ghi mwẹ igoru vbọ, iran ni mwẹ emwi itegbe ọghe igoru vbọ keghi bannọ ẹn hẹ gun mwẹ.’ I keghi viọ ẹre ku erhẹn, ọre ẹkhuia ẹmila na na ladian vbọ!” 25 E Mosis keghi miẹn wẹ Erọn gie emwa na wa fi werriẹ ghe nọ ma rẹn enegbe rhunmwuda ọ wa fan iran yọ ne iran gha ga ẹbọ, egbe ne a rhe ya miẹn wẹẹ iran rre uwu ẹbe ọghe eghian nii lẹga iran. 26 E Mosis keghi ya mudia ye onurho agọ nii ọ na datu wẹẹ, “Gha ọ ghi rre obọ ọghe Nọyaẹnmwa vbọ? Bu mwẹ gha dee!” Avbe ivbi e Livai keghi si koko lẹga ẹre. 27 Rẹn keghi tama iran wẹẹ, “Vbenian ọre Nọyaẹnmwa Osanobua ọghe lzrẹl khare, ‘Dọmwade ọghọe vbe uwu uwa viọ umozo gba, wa ghi gbe agọ na dunmwu kevbe onurho na ya sẹ enọkpa, wa ghi gbele ọtẹn uwa nikpia, avbe ọse uwa kevbe emwa ẹdogbo uwa.’ ” 28 Avbe Livai keghi ru zẹ vbene Mosis tama iran vbe ẹdẹ ne ẹdẹrriọ, iran keghi gbele arhin arriaisẹn eha (3,000). 29 E Mosis keghi tama avbe Livai wẹẹ, “Ẹdẹnẹrẹ na, wa ma egbe uwa ohẹn nẹ wẹ uwa gha winna ne Nọyaẹnmwa vbe kpa ne uwa na gbele ivbi uwa nikpia kevbe etẹn uwa nikpia erriọ Nọyaẹnmwa vbe rhie afiangbe ẹre ne uwa ẹrẹ na.” 30 Ẹdẹ ghi gbe, e Mosis keghi tama emwa nii wẹẹ, “Orukhọ ne ọ muohan ọre uwa ru. Banbanna nian, I ra hin uhunmwu oke bu e Nọyaẹnmwa gha khian, u gha ghe I gha sẹtin rinmwian ẹn ne ọ ya orukhọ uwa bọ uwa.” 31 E Mosis keghi werriegbe bu e Nọyaẹnmwa gha khian, ọ wẹẹ, “Wẹ miẹn orukhọ ne ọ mu ohan ne iran an ru. Iran ya igoru ma ẹbọ ne egbe iran. 32 Sokpan, banbanna nian, lahọ ya orukhọ iran bọ iran. Adeghẹ u i ra ya bọ iran, lahọ khiẹn eni mwẹ hin ebe ne u gbẹnnẹ eni emwa ruẹn yi rre.” 33 E Nọyaẹnmwa keghi wanniẹn wẹẹ, “Ọmwa ne ọ ru orukhọ ghe mwẹ ọre I gha khiẹn eni ẹnrẹn hin ebe mwẹ rre. 34 Banbanna nian, gha khian viọ emwa nii gha rrie ehe ne I tama ruẹn. Ye rre, odibo mwẹ gha ma ruẹn odẹ sokpan, ẹghẹ ne I gha na guan yọ, I gha rri iran oya ye orukhọ ne iran ru.” 35 E Nọyaẹnmwa keghi gie emianmwẹ la uwu ẹbu iran rhunmwuda iran ya ẹtin mu Erọn ne ọ ru ẹkhuia ẹmila.
OCTOBER 12-18
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | ẸKSODỌS 33-34
“Avbe Akpa Esiesi Ne Jehova Mwẹ”
(Ẹksodọs 34:5) E Nọyaẹnmwa keghi nana okuku tuorre, ọ keghi mudia vbe evba, ọ keghi sunu ye eni irẹn nọhuanrẹn, e Nọyaẹnmwa.
it-2 466-467
Name
The material creation testifies to God’s existence, but it does not reveal God’s name. (Ps 19:1; Ro 1:20) For an individual to know God’s name signifies more than a mere acquaintance with the word. (2Ch 6:33) It means actually knowing the Person—his purposes, activities, and qualities as revealed in his Word. (Compare 1Ki 8:41-43; 9:3, 7; Ne 9:10.) This is illustrated in the case of Moses, a man whom Jehovah ‘knew by name,’ that is, knew intimately. (Ex 33:12) Moses was privileged to see a manifestation of Jehovah’s glory and also to ‘hear the name of Jehovah declared.’ (Ex 34:5) That declaration was not simply the repetition of the name Jehovah but was a statement about God’s attributes and activities. “Jehovah, Jehovah, a God merciful and gracious, slow to anger and abundant in loving-kindness and truth, preserving loving-kindness for thousands, pardoning error and transgression and sin, but by no means will he give exemption from punishment, bringing punishment for the error of fathers upon sons and upon grandsons, upon the third generation and upon the fourth generation.” (Ex 34:6, 7) Similarly, the song of Moses, containing the words “for I shall declare the name of Jehovah,” recounts God’s dealings with Israel and describes his personality.—De 32:3-44.
(Ẹksodọs 34:6) E Nọyaẹnmwa kegha gberra vbe odaro ẹre, ọ keghi datie wẹẹ, “Mẹ ne Nọyaẹnmwa, ọrọre Osanobua ne ọ vuọn ne agiẹngiẹn ne a i sẹtin rherhe ya ohu mu, ne ọ mwẹ ahoẹmwẹ ne ẹi beghe kevbe amuẹtinyan.
w09 5/1 18 ¶3-5
When Jehovah Described Himself
The first thing Jehovah reveals about himself is that he is “a God merciful and gracious.” (Verse 6) According to one scholar, the Hebrew word rendered “merciful” bespeaks God’s “tender compassion, like that of a father to his children.” The word rendered “gracious” is related to a verb that “depicts a heartfelt response by someone who has something to give to one who has a need.” Clearly, Jehovah wants us to know that he looks after his worshippers as parents look after their children—with tender love and deep concern for their needs.—Psalm 103:8, 13.
Next, Jehovah says that he is “slow to anger.” (Verse 6) He is not prone to become angry with his earthly servants. Rather, he is patient with them, putting up with their shortcomings while giving them time to change their sinful ways.—2 Peter 3:9.
God continues, saying he is “abundant in loving-kindness and truth.” (Verse 6) Loving-kindness, or loyal love, is a precious quality by which Jehovah forges between himself and his people a bond that is steadfast, unfailing. (Deuteronomy 7:9) Jehovah is also a wellspring of truth. He can neither deceive nor be deceived. Since he is “the God of truth,” we can have complete faith in everything he says, including his promises for the future.—Psalm 31:5.
(Ẹksodọs 34:7) Mẹ vbe mu eyan mwẹ sẹ igba arria isẹn vbe inu ihe ne ọ khin, ne ọ ya iba, ọkhọ, kevbe emwi dan bọ ọmwa, sevba ne ẹ i mianmian ne ọ ya rria ikhi orukhọ ne avbe erha iran ru vbe egbe ivbi iran ya sẹ orre ne ogienẹ.”
w09 5/1 18 ¶6
When Jehovah Described Himself
Another great truth that Jehovah wants us to know about himself is that he pardons “error and transgression and sin.” (Verse 7) He is “ready to forgive” repentant sinners. (Psalm 86:5) At the same time, Jehovah never condones badness. He explains that “by no means will he give exemption from punishment.” (Verse 7) The holy and just God will not leave willful sinners unpunished. Sooner or later the consequences of their sinful behavior will catch up with them.
Gualọ Emwi Ewe Ọghe Orhiọn
(Ẹksodọs 33:11) E Nọyaẹnmwa ghi gha gu e Mosis guan vbe ghe aro mwẹ ghe aro ruẹ zẹ vbene ọmwa gu ọsiọre guan. E Mosis ghi dọlegbe gha die agọ, sokpan igbama ne ọre ọguọmwadia ẹre, e Jọsua ne ovbi e Nọn, i kpa vbe Owa Ukpọn nii rre.
(Ẹksodọs 33:20) Mẹ i ra gie uwẹ bẹghe ugbaro mwẹ rhunmwuda ọmwa i sẹtin bẹghe mwẹ ne ọ ye gha rre agbọn.
w04 3/15 27 ¶5
Highlights From the Book of Exodus
33:11, 20—How did God speak to Moses “face to face”? This expression denotes intimate two-way conversation. Moses talked with God’s representative and orally received instruction from Jehovah through him. But Moses did not see Jehovah, since ‘no man can see God and yet live.’ In fact, Jehovah did not personally speak to Moses. The Law “was transmitted through angels by the hand of a mediator,” states Galatians 3:19.
(Ẹksodọs 34:23, 24) Ikpia nii rre uwu uwa hia ghi gha rrie ehe ne I ye igba eha vbe ukpo, mẹ ne Nọyaẹnmwa, Osanobua ọghe Izrẹl. 24 I gha ghi khulo avbe okpẹvbo hin odaro rua rre nẹ, I na vbe rhie te ehe ne otọe rua la ẹe, a i miẹn ọmwa ne ọ gha ho ne ọ ya khọn ẹvbo uwa vbe uwu igba eha ne uwa do gha miẹn mwẹ aro nii, mẹ ne Nọyaẹnmwa ne Osanobua ruẹ.
w98 9/1 20 ¶5
Be Sure to Put First Things First!
Three times a year every male Israelite and proselyte in the land was commanded to appear before Jehovah. Realizing that the entire family would benefit spiritually from such occasions, many family heads arranged for their wife and children to accompany them. But who would protect their homes and their fields from enemy attack while the family was away? Jehovah promised: “Nobody will desire your land while you are going up to see the face of Jehovah your God three times in the year.” (Exodus 34:24) It took faith for the Israelites to believe that if they put spiritual interests first, they would not lose out materially. Did Jehovah prove true to his word? He certainly did!
E Baibol Na Tie
(Ẹksodọs 33:1-16) E Nọyaẹnmwa keghi tama e Mosis wẹẹ, “Kpao vbe emwa na rre ke uwẹ kevbe emwa ne u viọ ke Igipt ladian, ne u gha rrie otọ ne I wẹ I gha mu ne Ebraham, Aizik kevbe Jekọb, kevbe uniẹn iran ẹghẹ ne I na tama iran wẹẹ, ‘I gha mu otọ na ne ivbi uniẹn uwa.’ 2 I gha gie odibosa ke odaro uwa, I gha khulo ivbi e Kenan, kevbe Hiti, e Pẹriz, e Hivi kevbe Jebus ladian. 3 Otọ igho kevbe ne ọ maan emwiokọ ọre uwa rrie. Sokpan mẹ i ra lele uwa gha khian rhunmwuda emwa ni zevbudu wa khin ne a ghẹ miẹn ghẹ I ya fuẹn uwa a vbe odẹ.” 4 Ugbẹn vbe emwa nii ghi họn iyẹn dan na, iran keghi suẹn gha khiẹ, iran ma ghi viọ emwi itegbe ye egbe. 5 E Nọyaẹnmwa keghi tama e Mosis wẹẹ, “Tama emwa nii wẹ emwa ni zevbudu wa khin, I gha wẹ ne I lele uwa khian la ovbi ẹghẹ kherhe, I gha fuẹn uwa a fẹẹrẹ. Banbanna nian, wa viọ ikpẹrọnmwọ itegbe uwa hin rre ne I miẹn ehe na rẹn emwi ne I gha ru.” 6 Rhunmwuda ọnii, ke uhunmwu oke Sainai kpao, ivbi Izrẹl ma ghi viọ ikpẹrọnmwọ itegbe iran ye egbe ọvbehe. 7 Ẹghẹikẹghẹ ne ivbi Izrẹl ya bu agọ, e Mosis ghi dada Owa Ukpọn na, ọ ghi muẹn lahin agọ sẹ urria kherhe. Ọ kegha tie ẹre Owa Ukpọn ehe ne Nọyaẹnmwa ye, ọmwaikọmwa ne ọ ho ne ọ gualọ otọ emwi vbe obọ Nọyaẹnmwa ghi ladian gha rrie evba. 8 Ẹghẹikẹghẹ ne Mosis ya ladian gha rrie Owa Ukpọn nii, emwa hia ghi kpaegbe mudia, dọmwade ọghọe ghi mudia ye onurho Owa Ukpọn ọghọe gha ghe Mosis ọ te do la uwu Owa Ukpọn nii. 9 E Mosis gha ghi la uwu Owa Ukpọn nii nẹ, orrẹ okuku ghi do mudia ye onurho Owa Ukpọn nii. E Nọyaẹnmwa ghi gha ke uwu orrẹ okuku gu e Mosis guan. 10 Emwa hia ghẹ ghi miẹn orrẹ okuku nii vbe onurho Owa Ukpọn, iran ghi kpaegbe mudia, dọmwade ọghọe ghi vbokho egbe rri otọ vbe onurho Owa Ukpọn ọghọe. 11 E Nọyaẹnmwa ghi gha gu e Mosis guan vbe ghe aro mwẹ ghe aro ruẹ zẹ vbene ọmwa gu ọsiọre guan. E Mosis ghi dọlegbe gha die agọ, sokpan igbama ne ọre ọguọmwadia ẹre, e Jọsua ne ovbi e Nọn, i kpa vbe Owa Ukpọn nii rre. 12 E Mosis keghi tama e Nọyaẹnmwa wẹẹ, “Ẹmwata nọ wẹ ne I viọ emwa na gha rrie otọ nii, sokpan u ma tama mwẹ ọmwa ne u gha gie lele mwẹ. U keghi kha wẹẹ, ‘U rẹn mwẹ ẹsẹse ekhọe ruẹ vbe rhiẹnrhiẹn ghe mwẹ.’ 13 Banbanna nian, adeghẹ ẹko ruẹ gele rhiẹnrhiẹn ghe mwẹ, tama mwẹ vbene u mwamwa emwi hia hẹ, ne I miẹn ehe na rẹn kevbe ne I sẹtin gha ru vbene ọ yẹ ruẹ. U ghi vbe yerre wẹ, agbọn ẹvbo na, emwa ruẹn ọre u zẹ iran ẹre ya khian.” 14 E Nọyaẹnmwa keghi kha wẹẹ, “I gha lele uẹ gha khian, I gha vbe rhie akhọnmiotọ wuẹn.” 15 E Mosis keghi tama rẹn wẹẹ, “A deghẹ u i lele ima rae, ghẹ zẹdẹ gie ima kpa vbe emwa rre. 16 Vbe ne ẹmwata, de odẹ ne ọmwa gha ya rẹn wẹ ẹko ruẹ rhiẹnrhiẹn ghe emwa ruẹn kevbe imẹ. A deghẹ u lele ima gha khian mẹ kevbe emwa ruẹn ghi gha re emwa ni miẹn aro ne ọ maan sẹ emwa ọvbehe hia vbe agbọn na.”
OCTOBER 19-25
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | ẸKSODỌS 35-36
“E Jehova Keghi Ru Iyobọ Ne Iran Ya Sẹtin Ru Iwinna Ọghẹe”
(Ẹksodọs 35:25, 26) Ikhuo ni fuẹro hia keghi ya eto ohuan ne raghoragho, ne ọ vboro rhan-an, kevbe ne ọ baa, sin oru ba eto ovbiohuẹ ne vbukhẹẹ viọ rre. 26 Avbe ikhuo ni fuẹro hia keghi vbe ya eto ẹwe sin oru.
w14 12/15 4 ¶4
Jehovah Richly Blesses a Willing Spirit
What brought Jehovah the most pleasure was, not the material offerings, but the willing spirit of those who thus supported pure worship. They were also moved to contribute their time and labor. “All the skilled women spun with their hands,” says the account. Indeed, “all the skilled women whose hearts impelled them spun the goat hair.” Moreover, Jehovah gave Bezalel “wisdom, understanding, and knowledge of every sort of craftsmanship.” In fact, God filled Bezalel and Oholiab with the skill needed to do all the work that was commissioned.—Ex. 35:25, 26, 30-35.
(Ẹksodọs 35:30-35) E Mosis keghi tama ivbi Izrẹl wẹẹ, “E Nọyaẹnmwa zẹ Bezalẹl ne ovbi Uri ne ovbi e Họ ne ẹwae Juda. 31 Ọ ya orhiọn Osanobua vuọn rẹn sẹrriọ wẹ te ọ ghi mwẹ ifuẹro, ẹtin kevbe irẹnmwi ne a ya winna iwinna ifuẹro hia. 32 Ne ọ ya mwamwa ona ogie ẹwaẹn kevbe ne ọ vbe ya igoru, esiliva kevbe oze ru ẹe. 33 Ne a ya giagia ikpẹrọnmwọ, ne a ya te emwi, ne a ya gbẹn erhan, kevbe iwinna ifuẹro ughughan ọvbehe. 34 E Nọyaẹnmwa vbe rhie ne irẹn kevbe Oholiab ne ovbi Ahisamak ne ẹwae e Dan, ẹwaẹn ne iran vbe ma emwa ọvbehe ifuẹro iran. 35 Ọ vbe rhie ifuẹro ne iran ya gha ru emwi hia ne owinna ru, emwa ni ya eto ohuan do ukpọn ne raghoragho, ne ọ vboro rhan an, kevbe ne ọ baa kevbe eto ovbi ohuẹ ne vbukhẹẹ kevbe ọghe emwa ni do ido kẹkan. Iran sẹtin winna iwinna ifuẹro hia, emwa ne ẹwaẹn emwi ne a mwa gba na iran khin.
w11 12/15 18 ¶6
Faithful Ones of Old—Guided by God’s Spirit
6 The experience of Moses’ contemporary Bezalel reveals much about the way God’s spirit can operate. (Read Exodus 35:30-35.) Bezalel was appointed to take the lead in making the necessary furnishings for the tabernacle. Did he have knowledge of crafts prior to this vast project? Possibly, but in all likelihood his most recent job was that of making bricks for the Egyptians. (Ex. 1:13, 14) So how would Bezalel fulfill his complicated task? Jehovah “proceeded to fill him with the spirit of God in wisdom, in understanding and in knowledge and in every sort of craftsmanship and for designing devices . . . to make ingenious products of every sort.” Whatever natural aptitude Bezalel may have had was enhanced by holy spirit. The same is true of Oholiab. Bezalel and Oholiab must have learned well, for they not only performed their duties but also taught others what to do. Yes, God put it into their hearts to teach.
(Ẹksodọs 36:1, 2) “E Bezalẹl, Oholiab kevbe emwa ifuẹro hia ne Nọyaẹnmwa rhie irẹnmwi kevbe ẹwaẹn na, ni vbe rẹn emwi hia ne a gha ya bọ ehe ne ọ huanrẹn nii, iran ghi ru emwi hia zẹ vbene Nọyaẹnmwa ta ẹe.” 2 E Mosis keghi tie Bezalẹl, Oholiab kevbe emwa ifuẹro hia ne Nọyaẹnmwa rhie ẹtin na, kevbe emwa hia ni mu egbe ne iran ya ru iyobọ, ọ tama iran wẹ ne iran suẹn iwinna.
w11 12/15 19 ¶7
Faithful Ones of Old—Guided by God’s Spirit
7 Another testimony that Bezalel and Oholiab were guided by God’s spirit is the amazing durability of their work. Their productions were still in use some 500 years later. (2 Chron. 1:2-6) Unlike modern-day manufacturers, Bezalel and Oholiab had no interest in leaving their signature or trademark on their work. All credit went to Jehovah for their accomplishments.—Ex. 36:1, 2.
Gualọ Emwi Ewe Ọghe Orhiọn
(Ẹksodọs 35:1-3) E Mosis keghi tie ivbi Izrẹl hia si koko, ọ keghi tama iran wẹẹ, “Emwi ne Nọyaẹnmwa yi ẹre iyi wẹ ne uwa gha ru ọre ena khin: 2 Ẹdẹ ehan ọre uwa gha ya gha winna sokpan ẹdẹ ne ogihinrọn ghi gha re Ẹdẹ Ikẹtin ne ọ huanrẹn ne uwa, Ẹdẹ sọghe Ikẹtin ne a ya fi ohan ne imẹ ne Nọyaẹnmwa. Ọmwaikọmwa ne ọ winna ẹn ẹdẹrriọ, a gha gbe ẹe rua. 3 Wa ghẹ kue hie erhẹn vbe owa uwa vbe Ẹdẹ Ikẹtin.”
w05 5/15 23 ¶14
Coming to Know Jehovah’s Ways
14 Give priority to spiritual matters. The nation of Israel was not to allow caring for physical needs to crowd out attention given to spiritual activities. The Israelites’ lives were not to be devoted solely to mundane pursuits. Jehovah set aside time each week that he designated as sacred, time used exclusively for activity related to worship of the true God. (Exodus 35:1-3; Numbers 15:32-36) Each year, additional time was to be set aside for specified holy conventions. (Leviticus 23:4-44) These would provide opportunities to recount Jehovah’s mighty acts, to be reminded of his ways, and to express gratitude to him for all of his goodness. As the people expressed their devotion to Jehovah, they would grow in godly fear and love and would be helped to walk in his ways. (Deuteronomy 10:12, 13) The wholesome principles embodied in those instructions benefit Jehovah’s servants today.—Hebrews 10:24, 25.
(Ẹksodọs 35:21) Dọmwade emwa ne ọ ho ne ọ ru vbe rriọ keghi zọhẹ gie Osanobua ne a ya bọ Owa Ukpọn ehe ne Nọyaẹnmwa ye, emwi ne a ya ru ugamwẹ hia kevbe ne a ya se ukpọn iruemwi.
w00 11/1 29 ¶1
Riches of Generosity Bring Joy
Imagine, then, how the Israelites felt. Generations had suffered through bitter slavery and deprivation. Now they were free and had rich material possessions. How would they feel about parting with some of those possessions? They might have felt that they had earned them and had a right to keep them. However, when called upon to contribute financially to support pure worship, they did so—and not reluctantly or stingily! They did not forget that Jehovah had made it possible for them to have those material things. Thus, they gave abundantly of their silver and gold and livestock. They were “willing-hearted.” Their ‘hearts impelled them.’ ‘Their spirit incited them.’ It truly was “a voluntary offering to Jehovah.”—Exodus 25:1-9; 35:4-9, 20-29; 36:3-7.
E Baibol Na Tie
(Ẹksodọs 35:1-24) E Mosis keghi tie ivbi Izrẹl hia si koko, ọ keghi tama iran wẹẹ, “Emwi ne Nọyaẹnmwa yi ẹre iyi wẹ ne uwa gha ru ọre ena khin: 2 Ẹdẹ ehan ọre uwa gha ya gha winna sokpan ẹdẹ ne ogihinrọn ghi gha re Ẹdẹ Ikẹtin ne ọ huanrẹn ne uwa, Ẹdẹ sọghe Ikẹtin ne a ya fi ohan ne imẹ ne Nọyaẹnmwa. Ọmwaikọmwa ne ọ winna ẹn ẹdẹrriọ, a gha gbe ẹe rua. 3 Wa ghẹ kue hie erhẹn vbe owa uwa vbe Ẹdẹ Ikẹtin.” 4 E Mosis keghi tama emwa Izrẹl hia wẹẹ, “Emwi ne Nọyaẹnmwa yi ẹre iyi ọre ọna khin. 5 Wa ghi zọhẹ gie Nọyaẹnmwa. Dọmwade ọghọe ne ọ rhirhi gha ho ne ọ ru vbe rriọ ghi viọ emwi izọhẹ na rre: Igoru, esiliva, oze. 6 Eto ohuan ne raghoragho, ne ọ vboro rhan-an, kevbe ne ọ baa, eto ovbiohuẹ ne vbukhẹẹ, ukpọn ne a ya eto ẹwe do. 7 Ohian ogho ne a ya ẹmu ne ọ baa gbe, ohian ne vbukhẹẹ, erhan akesia. 8 Ofigbọn ne a ya rhu ukpa, emwi ni winhin ne a viọ ye ofigbọn ne a nọnọ ye emwa uhunmwu, kevbe ne a viọ ye eturari ni winhin ẹsẹse, 9 ikpẹrọnmwọ ni kọnkọn kevbe ikpẹrọnmwọ ne a gha ya zẹ adaghọ kevbe uhanhan ẹwẹe ọghe ogie ohẹn ose. 10 “Emwa ifuẹro nii rre uwu owa hia ghi gha dee ne iran do ru emwi hia ne a yi ẹre iyi. 11 Ehe ne a dia, owa ukpọn kevbe emwi ne a ya gue ẹre, adẹn ni rrọọ kevbe edọnmwẹ ọnrẹn, erhan ne a viọ gbe ẹre, ọkpọ nii rrọọ kevbe ẹzi ẹre. 12 Ẹkpẹti ke avbe ọkpọ nii rrọọ, ugue ẹkpẹti nii, kevbe ukpọn onurho ne ọ degue ẹre. 13 Etebul, ọkpọ nii rrọọ kevbe emwi ne a ya ru emwi vbọ hia, kevbe ebrẹd ne a ya zọhẹ gie Osa. 14 Erhan ọmukpa ne a mu ukpa yi, kevbe emwi ne a lo vbe evba hia, ukpa nii rrọọ, kevbe ofigbọn ọghe ukpa. 15 Aka ne a na giẹn eturari kevbe ọkpọ ni rrọọ. Ofigbọn ne a nọnọ ye emwa uhunmwu, eturari ne ọ winhin, kevbe ukpọn onurho ne ọ rre onurho Owa Ukpọn ne a dia. 16 Aka ne a na zọhẹ ne a giẹn uan, kevbe oze ne a ya wiẹn emwi ne a so ginna ẹn, ọkpọ ni rrọọ kevbe emwi ni lele ẹe khian, uwawa akhuẹ kevbe uhe ẹre. 17 Ukpọn onurho ọghe ọlẹga ẹre, ọkpọ ni rrọọ, oze iran, ukpọn onurho ne ọ rre ehe ne a la la ọlẹga ẹre. 18 Ukeke igbe kevbe irri ni rre ehe ne a dia kevbe ọlẹga ẹre. 19 Ukpọn aghanghan ne ohẹn ya ru ugamwẹ vbe ehe ne ọ huanrẹn, avbe ukpọn ne ọ huanrẹn ọghe Erọn ne ohẹn kevbe avbe ivbi ẹre vbe ugamwẹ iran zẹ vbe ohẹn.” 20 Ivbi Izrẹl hia keghi kpao. 21 Dọmwade emwa ne ọ ho ne ọ ru vbe rriọ keghi zọhẹ gie Osanobua ne a ya bọ Owa Ukpọn ehe ne Nọyaẹnmwa ye, emwi ne a ya ru ugamwẹ hia kevbe ne a ya sẹ ukpọn iruemwi. 22 Ikpia kevbe ikhuo kevbe dọmwade emwa ni ho keghi viọ ukotin ne a ya te emwi egbe rre, emwiehọ, oroka, emwiurhu, kevbe ikpẹrọnmwọ igoru ne iran ya fi ohan, zẹ vbe emwi izọhẹ gie Nọyaẹnmwa. 23 Dọmwade ọghọe ne ọ mwẹ eto ohuan ne raghoragho, ne ọ vboro rhan an, ra ne ọ baa, eto ovbiohuẹ ne vbukhẹẹ, ukpọn eto ẹwe, ohian ogho ne a ye emwi ne ọ baa gbe ra ohian ne vbukhẹẹ kegha viọ emwi ne iran mwẹ rre. 24 Iran ne obọ ẹre vbe sẹ esiliva ra oze kevbe viọ izọhẹ iran gie Nọyaẹnmwa, iran ni vbe mwẹ erhan akesia ne ọ gha gie a lo ye emwi ne a kae hia keghi vbe viọ rre.
OCTOBER 26–NOVEMBER 1
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | ẸKSODỌS 37-38
“Aka Ni Ghaa Rre Uwu Ibọkpọ Kevbe Iyobọ Ne Iran Ye Vbe Ugamwẹ Ẹmwata”
(Ẹksodọs 37:25) Ọ keghi ya erhan akesia ru aka ne a na giẹn eturari. Umwọmwẹ nọ vbe igienenẹ, akhuẹn obọ eva irrọvbugie vbe utanmwẹ, akhuẹn obọ eva irrọvbugie vbe uvbẹmwẹ, akhuẹn obọ eha yanọgban vbe uyomwẹ. Ehe ne ọ na vbẹ ladian keghi ye gha re ọkpa ba ọkpa ba ẹre.
it-1 82 ¶3
Altar
Altar of incense. The altar of incense (also called “the altar of gold” [Ex 39:38]) was likewise made of acacia wood, the top and sides being overlaid with gold. A border of gold ran around the top. The altar measured 44.5 cm (17.5 in.) square and 89 cm (2.9 ft) high, and also had “horns” extending out from the four top corners. Two gold rings were made for the insertion of the carrying poles made of acacia overlaid with gold, and these rings were placed underneath the gold border on opposite sides of the altar. (Ex 30:1-5; 37:25-28) A special incense was burned on this altar twice daily, in the morning and in the evening. (Ex 30:7-9, 34-38) The use of a censer, or a fire holder, is elsewhere mentioned for burning incense, and evidently such was employed also in connection with the altar of incense. (Le 16:12, 13; Heb 9:4; Re 8:5; compare 2Ch 26:16, 19.) The position of the altar of incense was within the tabernacle just before the curtain of the Most Holy so that it is spoken of as being “before the ark of the testimony.”—Ex 30:1, 6; 40:5, 26, 27.
(Ẹksodọs 37:29) Ọ keghi vbe ru ori ne ọ huanrẹn ne a nọnọ ye emwa uhunmwu kevbe eturari ne a ma gua nọ winhin, emwi ne a gua re zẹ vbe ne iran ni ru ori ne ọ winhin gha gua ẹre zẹẹ.
it-1 1195
Incense
The sacred incense prescribed for use in the wilderness tabernacle was made of costly materials that the congregation contributed. (Ex 25:1, 2, 6; 35:4, 5, 8, 27-29) In giving the divine formula for this fourfold mixture, Jehovah said to Moses: “Take to yourself perfumes: stacte drops and onycha and perfumed galbanum and pure frankincense. There should be the same portion of each. And you must make it into an incense, a spice mixture, the work of an ointment maker, salted, pure, something holy. And you must pound some of it into fine powder and put some of it before the Testimony in the tent of meeting, where I shall present myself to you. It should be most holy to you people.” Then, to impress upon them the exclusiveness and holiness of the incense, Jehovah added: “Whoever makes any like it to enjoy its smell must be cut off from his people.”—Ex 30:34-38; 37:29.
(Ẹksodọs 38:1) Ọ keghi ya erhan akesia ru aka ne a na giẹn emwi izọhẹ. Ọ kegha re abọkpa vbe igienenẹ, ibata ihinrọn vbe ukhiọnmwẹ vbe utanmwẹ, ibata ihinrọn vbe ukhiọnmwẹ vbe uvbẹmwẹ, kevbe ibata enẹ vbe ukhiọnmwẹ vbe uyomwẹ.
it-1 82 ¶1
Altar
Tabernacle Altars. With the setting up of the tabernacle, two altars were constructed according to divine pattern. The altar of burnt offering (also called “the altar of copper” [Ex 39:39]) was made of acacia wood in the form of a hollow chest, apparently without top or bottom. It was 2.2 m (7.3 ft) square and 1.3 m (4.4 ft) high with “horns” projecting from the upper four corners. All its surfaces were overlaid with copper. A grating, or network, of copper was placed below the altar’s rim “down within,” “toward the center.” Four rings were placed at the four extremities near the grating, and these appear to be the same rings through which the two copper-sheathed acacia-wood poles were passed for carrying the altar. This might mean that a slot was cut through two sides of the altar allowing for a flat grating to be inserted, with the rings extending out on both sides. There is considerable difference of opinion among scholars on the subject, and many consider it likely that two sets of rings were involved, the second set, for insertion of the carrying poles, being attached directly to the outside of the altar. Copper equipment was made in the form of cans and shovels for the ashes, bowls for catching the blood of the animals, forks for handling the flesh, and fire holders.—Ex 27:1-8; 38:1-7, 30; Nu 4:14.
Gualọ Emwi Ewe Ọghe Orhiọn
(Ẹksodọs 37:1) E Bezalẹl keghi ya erhan akesia ru Ẹkpẹti Ile nii, ọ kegha re akhuẹn obọ isẹn yan iyeva vbe utanmwẹ kevbe akhuẹn obọ eha irrọvbọgban vbe uvbẹmwẹ, akhuẹn obọ eha irrọvbọgban vbe uyomwẹ.
(Ẹksodọs 37:10) Ọ keghi ya erhan akesia ru etebul ne ọ rrọọ, ọ kegha re akhuẹn obọ enẹ irrọvbiyeva vbe utanmwẹ ọnrẹn, eva irrọvbugie vbe uvbẹmwẹ ọnrẹn kevbe akhuẹn obọ ehairrọvbọgban vbe uyomwẹ.
(Ẹksodọs 37:25) Ọ keghi ya erhan akesia ru aka ne a na giẹn eturari. Umwọmwẹ nọ vbe igienenẹ, akhuẹn obọ eva irrọvbugie vbe utanmwẹ, akhuẹn obọ eva irrọvbugie vbe uvbẹmwẹ, akhuẹn obọ eha yanọgban vbe uyomwẹ. Ehe ne ọ na vbẹ ladian keghi ye gha re ọkpa ba ọkpa ba ẹre.
it-1 36
Acacia
The acacia has many long thorns extending out from the widely spreading branches. These branches usually interlace with those of the neighboring acacias to form tangled thickets; this fact doubtless explains why the plural form shit·timʹ is almost always used in the Bible record. The acacia may grow to heights of 6 to 8 m (20 to 26 ft), but often is bushlike in appearance. It has soft, feathery leaves and is covered with pleasingly fragrant yellow blossoms, producing curved tapering pods as its fruit. The rough, black bark covers a very hard, fine-grained, heavy wood that is immune to insect attack. These characteristics and its availability in the desert made the acacia especially well suited as a building material for the tabernacle and its furnishings. It was employed to construct the ark of the covenant (Ex 25:10; 37:1), the table of showbread (Ex 25:23; 37:10), altars (Ex 27:1; 37:25; 38:1), poles for carrying these items (Ex 25:13, 28; 27:6; 30:5; 37:4, 15, 28; 38:6), pillars for the curtain and screen (Ex 26:32, 37; 36:36), and the panel frames (Ex 26:15; 36:20) and their connecting bars (Ex 26:26; 36:31).
(Ẹksodọs 38:8) Ọ keghi ru uwawa akhuẹ oze kevbe uhe ẹre ọghe oze, ughegbe avbe ikhuo ni winna vbe onurho ne a la la Owa Ukpọn ehe ne Nọyaẹnmwa ye ọre ọ ya ru ẹe.
w15 4/1 15 ¶4
Did You Know?
Unlike the glass mirrors of today, mirrors in Bible times were generally made of metal that was highly polished—usually bronze, but possibly also copper, silver, gold, or electrum. The first mention of mirrors in the Bible is in connection with the construction of the tabernacle, Israel’s first center of worship. Women contributed mirrors for the fabrication of a sacred copper basin and its stand. (Exodus 38:8) Presumably, the mirrors would have to be melted down to be used for that purpose.
E Baibol Na Tie
(Ẹksodọs 37:1-24) E Bezalẹl keghi ya erhan akesia ru Ẹkpẹti Ile nii, ọ kegha re akhuẹn obọ isẹn yan iyeva vbe utanmwẹ kevbe akhuẹn obọ eha irrọvbọgban vbe uvbẹmwẹ, akhuẹn obọ eha irrọvbọgban vbe uyomwẹ. 2 Ọ keghi ya igoru ne a ma gua rhu ẹe ke aro kevbe iyeke, ọ na ru ehọ igoru lẹga ẹre. 3 Ọ keghi ya igoru ru ẹgba enẹ ne a ya muẹn, ọ keghi kan rẹn lele owẹ ọre enenẹ vbene ẹgba eva na rre obọ ọkpọkpa. 4 Ọ keghi ya erhan akesia ru ọkpọ, ọ na ya igoru rhu ẹe. 5 Ọ keghi filo ẹe la uwu ẹgba nii vbe obọ eveva ọghe Ẹkpẹti Ile nii. 6 Ọ keghi ru ugue ọghe igoru ne a ma gua, akhuẹn obọ isẹn yan iyeva vbe utanmwẹ kevbe akhuẹn-obọ eha irrọvbọgban vbe uvbẹmwẹ. 7 Ọ keghi ru emwi nọ zẹ ifuẹn eva ne a ya igoru ne a ya umọmọ dunmwu ru ye okhiẹ ọkpọkpa ọghe ugue ẹre nii. 8 Ọkpa vbe okhiẹ ọkpọkpa. Ọ keghi ru ẹe vbe ne iran vbe ugue nii na wa gha re ọkpa. 9 Avbe emwi nii zẹlẹ ifuẹn nii keghi rhan ifuẹn iran ghe odukhunmwu vbene iran gha na degue ẹkpẹti nii. Iran keghi mu aro da egbe, iran kegha ghe ugue ẹkpẹti nii. 10 Ọ keghi ya erhan akesia ru etebul ne ọ rrọọ, ọ kegha re akhuẹn obọ enẹ irrọvbiyeva vbe utanmwẹ ọnrẹn, eva irrọvbugie vbe uvbẹmwẹ ọnrẹn kevbe akhuẹn obọ ehairrọvbọgban vbe uyomwẹ. 11 Ọ keghi ya igoru ne a ma gua rhu ẹe, ọ na vbe ya igoru ru ehọ yọ lẹga. 12 Ọ keghi vbe ru akhuẹn ne ọ re akhuẹn obọ enẹ lẹga ẹre. 13 Ọ na ru ẹgba ne a ya muẹn enẹ yọ, ọ keghi viọ ẹre lele ẹre igie enenẹ vbe ehe ne a na viọ owẹ yọ. 14 Ẹgba na ọre ọ da avbe ọkpọ na ya mu nene etebul yi, a keghi viọ ẹre sikẹ akhuẹn ọnrẹn. 15 Ọ keghi ya erhan akesia ru avbe ọkpọ ni rrọọ, ọ na ya igoru rhu iran. 16 Ọ keghi vbe ya igoru ne a ma gua ru avbe ọkpan viọ ye etebul nii, deba avbe ukpu, uru kevbe ọkpan nekhua ne a ya gha ru izọhẹ emwi ne a wọn. 17 Ọ keghi ya igoru ne a ma gua ru erhan ọmukpa, ọ keghi ya igoru ne a ya umọmọ dunmwu ru ẹzi ẹre kevbe erhan rẹn. Avbe obobo ne a ya te ẹre kevbe ukpu kevbe ebe obobo, keghi wa gha re ọkpa deba ẹre. 18 Abọ ehan ọre ọ si ke ugbefẹn ọnrẹn ladian, eveva vbe obọ ọkpọkpa. 19 Ọkpọkpa vbe uwu abọ ehan nii kegha mwẹ obobo ne a ya te ẹre eheha, ọ keghi zegbe zẹ vbe obobo almọnd kevbe ukhu kevbe ebe. 20 Erhan rẹn ighẹ erhan ọmukpa nii keghi vbe mwẹ obobo ne a ya te ẹre enẹ ne ọ zegbe vbe obobo almọnd kevbe ukhu kevbe ebe obobo ẹre. 21 Ukhu ọkpọkpa kegha rre ototọ abọ eva. 22 Ukhu ẹre kevbe avbe abọ ẹre keghi wa gha re ọkpa ba erhan ọmukpa, ohoho igoru ne a ma gua ne a ya umọmọ dunmwu ọre a ya ru ẹe. 23 Ọ keghi ru ukpa ihinrọn ọghe erhan ọmukpa nii, ọ keghi ya igoru ne a ma gua ru ọkpan nọ vbe gha re na zẹ ọre ukpẹ. 24 Uwan isẹn irrọvbiyenẹ ọghe igoru ne a ma gua ọre ọ loro ya ru erhan ọmukpa nii ke emwi nii lele ẹe khian.