Avbe Ako Na Sunu Yi Vbe Ebe Iwinna Na Loo Vbe Ne Iko Uyinmwẹ Kevbe Iwinna Ọghe Ima
NOVEMBER 2-8
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | ẸKSODỌS 39-40
“E Mosis Keghi Ru Emwi Hia Ne Jehova Tama Rẹn”
(Ẹksodọs 39:32) A keghi winna iwinna hia ni rre owa ukpọn e Nọyaẹnmwa fo. Ivbi Izrẹl keghi wa winna ehia zẹ vbene Nọyaẹnmwa tama e Mosis.
w11 9/15 27 ¶13
Are You Known by Jehovah?
13 In contrast, Moses was “by far the meekest of all the men who were upon the surface of the ground.” (Num. 12:3) He manifested his meekness and humility by his determination to follow Jehovah’s direction. (Ex. 7:6; 40:16) There is no indication that Moses often questioned Jehovah’s way of doing things or got annoyed at having to follow procedures that Jehovah set out. For example, Jehovah gave commands regarding the tabernacle construction down to the smallest detail, such as the color of the thread and the number of loops to be used in making the tent cloths. (Ex. 26:1-6) If a human overseer in God’s organization provides you with instructions that seem extremely detailed, you might at times feel frustrated. Jehovah, however, is a perfect overseer, who delegates generously and trusts his servants. When he gives many details, he does so for good reason. Take note, though, that Moses did not become irritated with Jehovah for giving that level of detail, as if Jehovah were demeaning him or stifling his creativity or freedom. Rather, Moses made sure that the workers “did just so” in following God’s directions. (Ex. 39:32) What a humble course! Moses recognized that it was Jehovah’s work and that he was just a tool being used to get that work done.
(Ẹksodọs 39:43) E Mosis keghi ghe emwi hia ne iran ru ghe, ọ keghi miẹn wẹ zẹ vbene Nọyaẹnmwa khare ọre iran wa ru ehia. E Mosis keghi na erhunmwu ne iran.
(Ẹksodọs 40:1, 2) E Nọyaẹnmwa keghi tama e Mosis wẹẹ, 2 “Vbe ikpẹdẹ nokaro ọghe uki nokaro, u ghi mu owa ukpọn nii mudia, ọghe ehe ne Nọyaẹnmwa ye.
(Ẹksodọs 40:16) E Mosis keghi ru emwi hia zẹ vbene Nọyaẹnmwa wẹ ne ọ ru ẹre.
w05 7/15 27 ¶3
Are You Faithful in All Things?
3 “Moses as an attendant was faithful,” states Hebrews 3:5. What made the prophet Moses faithful? In the construction and setting up of the tabernacle, “Moses proceeded to do according to all that Jehovah had commanded him. He did just so.” (Exodus 40:16) As worshippers of Jehovah, we show faithfulness by obediently serving him. This certainly includes our remaining loyal to Jehovah while facing difficult tests or severe trials. However, success in dealing with big tests is not the sole factor that determines our faithfulness. “The person faithful in what is least is faithful also in much,” stated Jesus, “and the person unrighteous in what is least is unrighteous also in much.” (Luke 16:10) We must remain faithful even in seemingly small matters.
Gualọ Emwi Ewe Ọghe Orhiọn
(Ẹksodọs 39:34, NW) Ohian ogho na ya ẹmu nọ baa gbe, na mu rhu ẹre, ohian aranmwẹ na tie ẹre seal na mu rhu ẹre, kevbe avbe ukpọn onurho na mu gue odẹ.
it-2 884 ¶3
Sealskin
How Obtainable by Israelites. If the taʹchash of the Bible does designate a kind of seal, then a question may arise as to how it was possible for the Israelites to obtain sealskins. While seals are generally associated with Arctic and Antarctic regions, some seals favor warmer climates. Today a few monk seals still inhabit part of the Mediterranean Sea, as well as other warmer waters. Over the centuries man has greatly reduced the number of seals, and in Bible times these animals may have been abundant in the Mediterranean and in the Red Sea. As late as 1832 an English edition of Calmet’s Dictionary of the Holy Bible (p. 139) observed: “On many of the small islands of the Red sea, around the peninsula of Sinai, are found seals.”—See also The Tabernacle’s Typical Teaching, by A. J. Pollock, London, p. 47.
(Ẹksodọs 40:34) Okuku keghi rhu yan owa ukpọn nii, awanwan ne ẹi gie a ghe ọghe Nọyaẹnmwa keghi vuọn rẹn.
w15 7/15 21 ¶1
Does It Matter Who Notices Your Work?
When the tabernacle was completed, a cloud “began to cover the tent of meeting, and Jehovah’s glory filled the tabernacle.” (Ex. 40:34) What a clear indication of Jehovah’s approval! How do you think Bezalel and Oholiab felt at that moment? Although their names were not engraved on their handiwork, they must have felt satisfaction in knowing that God’s blessing was on all their efforts. (Prov. 10:22) In the years that followed, it surely warmed their hearts to see that their handiwork continued to be used in Jehovah’s service. When they come back to life in the new world, Bezalel and Oholiab will no doubt be thrilled to learn that the tabernacle was used in true worship for some 500 years!
E Baibol Na Tie
(Ẹksodọs 39:1-21) Eto ohuan ne raghoragho kevbe ne ọ vboro rhan-an, kevbe ne ọ baa ọre a ya sele ẹwu ne mose mose ne avbe ohẹn lo vbe iran a gha ru emwi vbe uwu ehe ne ọ huanrẹn. Iran keghi se ẹwu iwinna ohẹn ne Erọn zẹ vbene Nọyaẹnmwa tama e Mosis. 2 Ọ keghi ya ru ẹwu adaghọ iruemwi ne a ya igoru ru, kevbe eto ohuan ne raghoragho, ne ọ vboro rhan-an kevbe eto ovbiohuẹ ne a mẹ. 3 Iran keghi ya umọmọ dunmwu igoru ne ọ do vbẹ gbodoo, iran keghi do biẹnnọ ẹn wẹnrẹn wẹnrẹn, ne a ya ẹe do eto ohuan ne raghoragho, ne ọ vboro rhan-an, kevbe ne ọ baa giangiangian, kevbe eto ovbiohuẹ ne vbukhẹẹ. 4 Iran keghi vbe ru ọza izabọ lele ẹwu adaghọ nii, iran keghi sele ẹe ginna ẹn vbe obọ eveva vbe ne ọ gha na gie a gha rri kugbe. 5 Ugbẹkun ne a do mose mose nii ke wa vbe deba nene ẹwu adaghọ na, obọ ona ọkpa nii ọre a vbe ya ruẹe ne a na ye igoru, eto ohuan ne raghoragho, ne ọ vboro rhan-an kevbe ne ọ baa ruẹe, kevbe eto ovbiohuẹ ne vbukhẹẹ ne a mẹ, zẹ vbene Nọyaẹnmwa tama e Mosis ne ọ ru ẹe. 6 Iran keghi ru ikpẹrọnmwọ kanelian, iran na yọyọ ẹe yọ uhanhan igoru, iran keghi sa eni ivbi e Jekọb ama lele ẹe vbe ne a na mu umọmọ gbe emwi ya ye ama yọ. 7 Ọ na solo ẹe ginna ọza izabọ ọghe ẹwu adaghọ nii zẹ vbe ikpẹrọnmwọ ne ọ gha ye ọmwa eni ivbi Izrẹl rre zẹ vbe ne Nọyaẹnmwa tama e Mosis ne ọ ru. 8 Iran keghi vbe ru uhanhan ẹwẹe zẹ vbene a vbe ru adaghọ, erriọ ọre a vbe do emwi lele ẹe. 9 Iran keghi ru ẹe ne ọ gha re umwọmwẹ vbe igie enenẹ, iran keghi bun ẹnrẹn yan egbe, ọ kegha re akhuẹn obọ ihinrin vbe uvbẹmwẹ kevbe akhuẹn obọ ihinrin vbe utanmwẹ. 10 Iran keghi mama uviẹn enẹ ọghe ikpẹrọnmwọ lele ẹe. Uviẹn nokaro, erubi, etopas kevbe ganẹt, 11 vbe uviẹn ne ogieva, ẹmrald, e safaia kevbe daiamọn. 12 Vbe uviẹn ne ogieha e tukuọis, aget kevbe ametist. 13 Ke uviẹn ne ogienẹ, e bẹril, e kanelian kevbe e giaspa. Igoru ọre a mama ehia yan. 14 Ikpẹrọnmwọ iweva ọre ọ gha rrọọ ne a gbẹnnẹ eni ivbi Jekọb iweva yan. Ne iran mudia ye ihe ẹwae iweva ọghe Izrẹl. 15 Iran keghi vbe ru eghan ọghe igoru ne a ba re zẹ vbe irri, ọ nii ọghe uhanhan ẹwẹe. 16 Iran keghi ru akhuẹn eva igoru, a na vbe ru oroka igoru eva, iran keghi sele oroka eva na lele odukhunmwu ọghe uhanhan ẹwẹe nii. 17 Iran keghi de eghan eva nii mu avbe oroka eveva nii, 18 iran keghi vbe de obọ nọkpa ginna akhuẹn igoru eva nii, erriọ ọre iran ya sẹ ẹe ginna odaro ọza izabọ ọghe ẹwu adaghọ nii. 19 Iran keghi ru oroka igoru eva, iran na sele ẹe ginna ototọ ehọ uhanhan ẹwẹe ukpọn nii vbe uwu ẹre, ehe ne ọ na dekan ẹwu nii. 20 Iran keghi vbe ru oroka igoru eva ọvbehe, iran keghi vbe sele ẹe ye odaro ọza izabọ ọghe ẹwu nii vbe ọkpẹn ehe ne a na dọlọ ẹe vbe odukhunmwu ugbẹkun ne mose ne a do ne ọ rre ẹwu nii. 21 Iran keghi ya irri ne raghoragho dele oroka ni rre uhanhan ẹwẹe nii ginna oroka ni rre ẹwu nii, vbe ne uhanhan ẹwẹe ukpọn gha na mudia vbe odukhunmwu ugbẹkun vbene ẹi ghi na kuọghọ kua, zẹ vbene Nọyaẹnmwa tama e Mosis.
NOVEMBER 9-15
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | LẸVITIKỌS 1-3
“Evba Gu Gha Ru Izọhẹ”
(Lẹvitikọs 1:3) A deghẹ ẹmila obọ ẹre ọre ọmwa ra ya zọ ese ne a giẹn uan, ọ ghi mu ẹkhuia ẹmila ne ẹi mwẹ okan rre. Ọ ghi muẹn gha die onurho Owa Ukpọn e Nọyaẹnmwa, ne Nọyaẹnmwa miẹn ehe na rhan obọ miẹn rẹn.
(Lẹvitikọs 2:1) “Ọmwa gha yo imuohan ọka gie Nọyaẹnmwa, ọ ghi ka dunmwu ẹre irhuarhua nẹ, ọ ghi sa ofigbọn oliv kevbe eturari ba ẹre.
(Lẹvitikọs 2:12) Wa ghi ha oko ọka ne uwa ka gha rhọ gie Nọyaẹnmwa ukpukpo, sokpan a ghẹ giẹn ọnrẹn vbe aka.
it-2 525
Offerings
Burnt offerings. Burnt offerings were presented in their entirety to God; no part of the animal being retained by the worshiper. (Compare Jg 11:30, 31, 39, 40.) They constituted an appeal to Jehovah to accept, or to signify acceptance of, the sin offering that sometimes accompanied them. As a “burnt offering” Jesus Christ gave himself wholly, fully.
it-2 528 ¶4
Offerings
Grain offerings. Grain offerings were made along with communion offerings, burnt offerings, and sin offerings, and also as firstfruits; at other times they were made independently. (Ex 29:40-42; Le 23:10-13, 15-18; Nu 15:8, 9, 22-24; 28:9, 10, 20, 26-28; chap 29) These were in recognition of God’s bounty in supplying blessings and prosperity. They were often accompanied by oil and frankincense. Grain offerings could be in the form of fine flour, roasted grain, or ring-shaped cakes or wafers that were baked, griddle cooked, or from the deep-fat kettle. Some of the grain offering was put on the altar of burnt offering, some was eaten by the priests, and in communion offerings the worshiper partook. (Le 6:14-23; 7:11-13; Nu 18:8-11) None of the grain offerings presented on the altar could contain leaven or “honey” (apparently referring to the syrup of figs or juice of fruits) that might ferment.—Le 2:1-16.
(Lẹvitikọs 3:1) “Ọmwa gha ya ọkpa vbe uwu ẹmila obọ ẹre sisara [ru izọese ọfunmwegbe, NW ], ọ kere ne ọ gha re ẹkhuia ra ẹmila amwẹ ne ẹi mwẹ okan.
it-2 526 ¶1
Offerings
Communion offerings (or peace offerings). Communion offerings acceptable to Jehovah denoted peace with him. The worshiper and his household partook (in the courtyard of the tabernacle; according to tradition, booths were set up around the inside of the curtain surrounding the courtyard; in the temple, dining rooms were provided). The officiating priest received a portion, and the priests on duty, another portion. Jehovah, in effect, received the pleasing smoke of the burning fat. The blood, representing the life, was given to God as his. Therefore the priests, the worshipers, and Jehovah were as if together at the meal, signifying peaceful relationships. The person partaking while in a state of uncleanness (any of the uncleannesses mentioned in the Law) or who ate the flesh after it had been kept beyond the prescribed time (in the warm climate it would begin to putrefy) was to be cut off from his people. He defiled or desecrated the meal, because of either being unclean himself or eating that which was foul before Jehovah God, showing disrespect for sacred things.—Le 7:16-21; 19:5-8.
Gualọ Emwi Ewe Ọghe Orhiọn
(Lẹvitikọs 2:13) Wa ghi ya umwẹ ye ọka hia ne uwa ya ha oko gie Nọyaẹnmwa rhunmwuda te umwẹ mudia ye ihe ile ne uwa vbe Osanobua ta ne egbe, wa ghi gha ya umwẹ ye emwi iha oko hia.
(Ẹzikiẹl 43:24) U ghi viọ iran bu mwẹ gha dee. Avbe ohẹn ghi zẹ umwẹ ku iran, iran ghi giẹn iran an zẹ vbe emwi ne a ya zọọ ese ghe mwẹ.
w04 5/15 22 ¶1
Highlights From the Book of Leviticus
2:13—Why did salt have to be presented “with every offering”? This was not done to enhance the flavor of the sacrifices. Around the world, salt is used as a preservative. It was likely presented with offerings because it represents freedom from corruption and decay.
(Lẹvitikọs 3:17) Ivbi Izrẹl rhọkpa ghẹ rri ẹvbi ra esagiẹn; uhi ne emwa hia gha da yi ke orre yasẹ orre vbe ehe ne iran a rhirhi gha ye, ọre ọna khin.”
it-1 813
Fat
Reason for the law. Under the Law covenant, both the blood and fat were looked upon as exclusively Jehovah’s. The blood contains the life, which only Jehovah can give; therefore it belongs to him. (Le 17:11, 14) The fat was viewed as the richest part of the flesh of the animal. The offering of the fat of the animal would evidently be in recognition of the fact that the best parts belong to Jehovah, who provides abundantly, and it would demonstrate the desire of the worshiper to offer the best to God. Because it was symbolic of the Israelites’ devotion of their best to Jehovah, it was said to smoke upon the altar as “food” and for “a restful odor” to him. (Le 3:11, 16) To eat fat, therefore, was an illegal appropriation of what was sanctified to God, an invasion of the rights of Jehovah. Eating fat would incur the death penalty. Unlike blood, however, fat could be used for other purposes, at least in the case of an animal that died of itself or was killed by another beast.—Le 7:23-25.
w04 5/15 22 ¶2
Highlights From the Book of Leviticus
3:17. Since the fat was regarded as the best or the richest part, the prohibition against eating it evidently impressed upon the Israelites that the best part belonged to Jehovah. (Genesis 45:18) This reminds us that we should give our very best to Jehovah.—Proverbs 3:9, 10; Colossians 3:23, 24.
E Baibol Na Tie
(Lẹvitikọs 1:1-17) E Nọyaẹnmwa keghi datie Mosis ke uwu Owa Ukpọn e Nọyaẹnmwa rre, ọ na viọ avbe uhi na ne ẹẹn wẹẹ, 2 “Ne ivbi Izrẹl gha rhie obọ lele ẹe vbe iran a gha zọ ese. Ọmwa gha ra zọ ese aranmwẹ, ọ sẹtin gha re ọkpa vbe uwu ẹmila ẹre ra ohuan rẹn ra ẹwe ẹre. 3 A deghẹ ẹmila obọ ẹre ọre ọmwa ra ya zọ ese ne a giẹn uan, ọ ghi mu ẹkhuia ẹmila ne ẹ i mwẹ okan rre. Ọ ghi mu ẹẹn gha die onurho Owa Ukpọn e Nọyaẹnmwa, ne Nọyaẹnmwa miẹn ehe na rhan obọ miẹn rẹn. 4 Ọ ghi rhie obọ yan rẹn uhunmwu, a ghi rhan obọ miẹn rẹn zẹ vbe ese ne ọ gha viọ orukhọ ẹre gha rrie. 5 “Ọ ghi gbe ẹkhuia ẹmila nii vbe evba, avbe ohẹn ghi mu esagiẹn ọnrẹn gie Nọyaẹnmwa, iran ghi vbe rhurhẹ esagiẹn ọnrẹn ye igienenẹ ọghe aka ne ọ rre onurho Owa Ukpọn nii. 6 Iyeke ọnii, ọ ghi zẹ aranmwẹ nii ohian, ọ ghi vbe va ẹe. 7 Avbe ohẹn ghi mwamwa erhan ye aka, iran ghi wan erhẹn yọ. 8 Iran ghi viọ avbe emiowo ne a giagia ẹe nii ye erhẹn, ke ẹe kevbe uhunmwu ẹnrẹn kevbe ẹvbi ẹre. 9 Okpia nii ghi kpe avbe ibiẹ ọre kevbe avbe owẹ ọre, ohẹn ne ọ ru ugamwẹ ghi giẹn ese nii hia vbe aka. Uwinhinmwẹ emwi imuohan evbare na yẹ Nọyaẹnmwa. 10 “A deghẹ ohuan ra ẹwe ẹre ọre ọ ra ya zọ ese, ọ ghi gha re ẹwe ne ẹ i mwẹ okan. 11 Ọ ghi gbe ẹe vbe odẹ okuọ ọghe aka, ohẹn ghi rhurhẹ esagiẹn ọnrẹn ye igienenẹ ọghe aka. 12 Ọmwa nii ghẹ ghi va ẹe nẹ, ohẹn ne ọ ru ugamwẹ ghi viọ ikele ẹre hia ke ẹe kevbe uhunmwu ẹnrẹn kevbe ẹvbi ẹre ye erhẹn. 13 Ọmwa nii ghi kpe ibiẹ ọre kevbe owẹ ọre, ohẹn ghi do mu ese nii gie Nọyaẹnmwa, ọ ghi giẹn ehia fẹẹrẹ vbe uhunmwu aka, uwinhinmwẹ emwi ihaoko evbare na yẹ Nọyaẹnmwa. 14 A deghẹ ahianmwẹ ọre ọmwa ra ya zọ ese ne a giẹn uan, ọ ghi gie ẹe gha re idu ra elikhukhu. 15 Ohẹn ghi mu ẹẹn gha die aka, ọ ghi khiẹn ọnrẹn urhu, ọ ghi giẹn uhunmwu ọnrẹn vbe aka. A ghi da esagiẹn ọnrẹn ladian ye egbe aka. 16 Ọ ghi mu ẹkpurhu ọre hin rre ke ẹe kevbe emwi nii rrọọ, ọ ghi filo ẹe kua ghe odẹ ahọ vbe obọ ne a kpolo emuẹn yi. 17 Ọ ghi viọ ẹre ifuẹn, ọ ghi va ẹe ẹre egbe ua vbene ẹ i na yanghan ifuẹn ọnrẹn kua. Ọ ghi giẹn ọnrẹn vbe aka. Uwinhinmwẹ emwi ihaoko evbare na yẹ Nọyaẹnmwa.
NOVEMBER 16-22
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | LẸVITIKỌS 4-5
“Zọhẹ Gie Jehova Vbene Ẹtin Ruẹ Sẹ”
(Lẹvitikọs 5:5, 6) Ọmwa gha rri abe, ọ ghi miẹn orukhọ nii kue. 6 Ọ ghi mu iye ohuan ra ẹwe gie Nọyaẹnmwa zẹ vbe oya ne a ghi rri ọre re ye orukhọ ne ọ ru. Ohẹn ghi ya zọ ese nẹẹn, ne ọ kpe orukhọ ọre kua.
it-2 527 ¶9
Offerings
Guilt offerings. Guilt offerings were also offerings because of sin, for guilt of any sort involves sin. They were for special sins by which a person had contracted guilt, and they differed slightly from other sin offerings in that they appear to have been to satisfy or restore a right. Either a right of Jehovah or a right of his holy nation had been violated. The guilt offering was to satisfy Jehovah on the right that had been violated, or to restore or recover certain covenant rights for the repentant wrongdoer and to get relief from the penalty for his sin.—Compare Isa 53:10.
(Lẹvitikọs 5:7) “A deghẹ obọ ọmwa ma gba ẹwe ra iye ohuan, ọ ghi viọ idu eva ra elikhukhu eva gie Nọyaẹnmwa, ọkpa ne a ya zọ ese ye orukhọ, nọkpa ọghe ese ne a giẹn rẹn uan.
w09 6/1 26 ¶3
He Is Considerate of Our Limitations
Reflecting Jehovah’s tender consideration, the Law said: “If, though, he cannot afford enough for a sheep, then he must bring as his guilt offering for the sin that he has committed two turtledoves or two young pigeons to Jehovah.” (Verse 7) The phrase “if . . . he cannot afford” may also be rendered “if . . . his hand cannot reach.” If an Israelite was too poor to afford a sheep, then God was pleased to accept something that was within the offerer’s reach—two turtledoves or two pigeons.
(Lẹvitikọs 5:11) “A deghẹ obọ ọmwa ma gba idu eva ra elikhukhu eva, ọ ghi mu uwan irhuarhua ọkpa rre ne ọ ya zọ ese ye orukhọ. We ne ọ ghẹ sa ofigbọn oliv yọ ra eturari, rhunmwuda ẹ i re izọhẹ ọghe ọka sokpan izọhẹ orukhọ nọ.
w09 6/1 26 ¶4
He Is Considerate of Our Limitations
What if the individual did not have the means even for the two birds? “Then he must bring as his offering for the sin he has committed the tenth of an ephah [eight or nine cups] of fine flour for a sin offering,” the Law stated. (Verse 11) For the very poor, Jehovah chose to make an exception and allow a sin offering without blood. In Israel, poverty denied no one the blessing of atonement or the privilege of making peace with God.
Gualọ Emwi Ewe Ọghe Orhiọn
(Lẹvitikọs 5:1) “Avbe emwi vbenian ọre a gha zọ ese orukhọ yi. A gha la odẹ ne a ru ẹre la tie ọmwa ne ọ do sẹ osẹe vbe iko, a deghẹ ọ ma ta ẹmwẹ nii zẹ vbene aro ẹre sẹ ọe, ra vbene a tama irẹn hẹ, ọ rriabe.
w16.02 30 ¶14
Learn From Jehovah’s Loyal Servants
14 Kindness can help you to deal with a conflict of loyalties. For example, you may have definite knowledge that a certain fellow believer is guilty of serious misconduct. You may feel loyal to him, especially if he is a close friend or a relative. But if you were to cover up the wrongdoing, you would be disloyal to God. Of course, your loyalty to Jehovah should come first. So like Nathan, be kind yet firm. Urge your friend or relative to seek the help of the elders. If he or she does not do so within a reasonable period of time, loyalty to God should move you to report the matter to the elders. In doing this, you are being loyal to Jehovah and kind to your friend or relative, for Christian elders will try to readjust such an individual with mildness.—Read Leviticus 5:1; Galatians 6:1.
(Lẹvitikọs 5:15, 16) “A deghẹ ọmwa rukhọ vbe ne ẹi na re ẹmwẹ ọnrẹn vbene ọ ma na ha osa ne ọ huansẹ ne ọ khẹke Nọyaẹnmwa ladian, ọ ghi mu ogho ne ẹi mwẹ okan gha de do ya zẹ ọhẹ a hae werriegbe gie Nọyaẹnmwa. Omwa ne agbọn hia rhan obọ miẹn ọre a gha ya fian ive yọ. 16 Ọ ghi do dọlegbe ha avbe emwi ne ọ te ke ya nii, ọ ghi vbe hae obọkpa vbe a gha ghae emwi nii ye ihe ugie [ye ihe isẹn, NW ] gbe ẹre. Ọ ghi mu gie ohẹn, ohẹn ghi ye aranmwẹ nii zọ ese ye orukhọ ọmwa nii, a ghi ya bọe.
it-1 1130 ¶2
Uhuanmwẹ
Aranmwẹ Kevbe Emwiorhọ. Ẹmila, ohuan kevbe ẹwe gha biẹ ovbi iran nokaro, a ghi yae fi ohan gie Jehova, ai ghi vbe sẹtin dọe werriegbe. A ghi yae zọ ese gie Jehova, sokpan ọ mwẹ abọ eso vbọ nọ sẹ obọ avbe ohẹn. (Nọm 18:17-19) Emwiorhọ nokaro na ya ru izọhẹ kevbe a ghae ye ihe igbe kegha re emwi ni huanrẹn. Erriọ emwi izọhẹ hia na ya gha ha oko gie Jehova vbe gha ye. (Ẹks 28:38) Emwi ke emwi na ghi ya fi ohan gie Jehova nẹ kegha re emwi ne ai ya gbe akiyẹyẹ. Vbe igiemwi, ọ mwẹ uhi ne Jehova yi vbe nọ dekaẹn a ghae ye ihe igbe. Deghẹ ọmwa na ghae emwiorhọ ọghẹe ye ihe igbe zẹvbe emwi nọ khian ya ha oko gie Jehova, sokpan orhunmwu ọkpa vbe ẹgbẹe ọre ra irẹn tobọ irẹn na ya rhie vbọ vbene ọ ma na rẹn, te ọmwa nii rraa uhi Osanobua. Uhi keghi kha wẹẹ, ọ ghi hae emwi nọ te zẹkọ wẹẹ irẹn khian ya zọhẹ gie Jehova werriegbe, ọ ghi vbe hae obọ ọkpa vbe a gha ghae emwi nii ye ihe isẹn ba re. Deba ọni, ọ ghi ya ogho nẹi mwẹ okan zọ ese gie Jehova. Ọna keghi ya Ivbi Izrẹl gha ya aro nọ ghaan ghee emwi ke emwi na ghi ya ha oko gie Jehova nẹ.—Lẹv 5:14-16.
E Baibol Na Tie
(Lẹvitikọs 4:27–5:4) “A deghẹ ọkpa vbe uwu avbe emwa kẹkan ọre ọ ru orukhọ, ọ na vbe rra uhi e Nọyaẹnmwa vbe ne ẹ i na re ẹmwẹ ọnrẹn. 28 Ọwarọkpa vbe a ghẹ ghi wa rhie orukhọ nii ma rẹn nẹ, ọ ghi mu ẹwe amwẹ ne ẹ i mwẹ okan rre do ya zọ ese. 29 Ọ ghi rhie obọ yan ẹre uhunmwu, ọ ghi gbe ẹe vbe odẹ okuọ ọghe aka ne a na gbele aranmwẹ ne a ya zọ ese na giẹn uan. 30 Ohẹn ghi fi ikpinhianbọ ẹre ye esagiẹn aranmwẹ nii, ọ ghi ya ẹe woo ukpẹ aka ni rre okhiẹ aka nii, ọ ghi hihiẹ nii dekẹe kua ye ẹzi aka. 31 Iyeke ọnii, ọ ghi viọ ẹvbi nii rrọ hia hin rre, zẹ vbene a vbe viọ ẹvbi hin aranmwẹ ne a gbe ya sisara, ne u vbe giẹn rẹn uan vbe aka, zẹ vbe emwi ne ọ winhin ne ọ yẹ e Nọyaẹnmwa. Odẹ vbe rriọ ọre ohẹn gha na zọ ese ye orukhọ ọmwa nii, a ghi vbe ya bọe. 32 “A deghẹ ọmwa mu ohuan rre do ya zọ ese ye orukhọ, a ghi gie ẹe gha re amwẹ ne ẹ i mwẹ okan. 33 Ọ ghi rhie obọ yan ẹre uhunmwu ne ọ gbe ẹe vbe odẹ okuọ ọghe aka ne a na gbele aranmwẹ ne a ya zọ ese ne a giẹn uan. 34 Ohẹn ghi fi ikpinhianbọ ye esagiẹn aranmwẹ nii, ọ ghi ya ẹe woo ukpẹ aka ni rre okhiẹ aka nii, ọ ghi vbe rhurhẹ ne ọ ghi dekẹe vbọ ye ẹzi aka. 35 Iyeke ọnii, ọ ghi viọ ẹvbi ẹre hia ladian zẹ vbe ne a vbe viọ ẹvbi hin ohuan ne a gbe ya sisara, a ghi giẹn ọnrẹn vbe aka ba emwi ihaoko evbare ne a viọ gie Nọyaẹnmwa. Odẹ vbe rriọ ọre ohẹn gha na zọ ese ye orukhọ ọmwa nii, a ghi vbe ya bọe.
5 “Avbe emwi vbenian ọre a gha zọ ese orukhọ yi. A gha la odẹ ne a ru ẹe la tie ọmwa ne ọ do sẹ osẹe vbe iko, a deghẹ ọ ma ta ẹmwẹ nii zẹ vbene aro ẹre sẹ ọe, ra vbene a tama irẹn hẹ, ọ rriabe. 2 A deghẹ ọmwa la ekpa a i gbe aro ke otọ ya ye obọ kan emwi awua zẹ vbe ne aranmwẹ ne ọ wu ye, awua gue ẹe, ọ vbe rri abe vbe ọwarọkpa nii ne ọ ya rẹn emwi ne irẹn ru. 3 “A deghẹ ọmwa la ekpa a i gbe aro ke otọ ya obọ kan emwi ne ọ ma huan ne ọ ke egbe ọmwa rre, awua gue ẹe, ọ vbe rri abe vbe ọwarọkpa ne ọ ya rẹn emwi ne irẹn ru. 4 “A deghẹ ọmwa la ekpa a i gbe aro ke otọ vẹn ihẹn oguegue, ọ rri abe vbe ọwarọkpa ne ọ ya rẹn emwi ne irẹn ru.
NOVEMBER 23-29
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | LẸVITIKỌS 6-7
“Izọese Ọghe Ekpọnmwẹ”
(Lẹvitikọs 7:11, 12) “Emwamwa izẹọhẹ, isara ne a rhie gie Nọyaẹnmwa ọre ena khin. 12 Ọmwa gha zẹ ọhẹ na do ya kpọnmwẹ Osanobua, ọ ghi mu ebrẹd ne a ma ye eyist gbe lele aranmwẹ nii gha dee, ọ sẹtin gha re ududu ne a ya irhuarhua ne a ya ofigbọn oliv gbe ru, ra ne fẹrhẹfẹrhẹ ne a ya ofigbọn woo, ra ebrẹd ne a ya irhuarhua ne a ya ofigbọn oliv gbe ru.
Emwi Ne Ima Gha Miẹn Ruẹ Vbe Ebe Lẹvitikọs
9 Iruẹmwi nogieva: Ma keghi ga e Jehova rhunmwuda ne ima na gbọyẹmwẹ ye emwi nọ ru ne ima. Ma gha miẹn emwi ruẹ vbe izọese ọghe ekpọnmwẹ ne Ivbi Izrẹl ghaa ru vbe ẹghẹ nẹdẹ. Ebe Lẹvitikọs gi ima rẹn wẹẹ, Ivbi Izrẹl ghaa ru izọese ne iran “ya kpọnmwẹ Osanobua” ye emwi nọ ru ne iran. (Lẹv 7:11-13, 16-18) Ekhọe obọ iran ẹre Ivbi Izrẹl ya gha ru izọese na, ai gbagbae ye iran egbe. Ọna rhiema wẹẹ ahoẹmwọmwa ne ọmwa mwẹ ne Jehova, ẹre ọ yae ru egbe izọese vbenian. Iran gha ghi ya aranmwẹ ru izọese gie Jehova nẹẹn, ọmwa nọ ru izọese nii kevbe ẹgbẹe ọre kẹ kevbe avbe ohẹn ghi koko rri aranmwẹ nii. Sokpan ọ mwẹ emwi eso vbe egbe aranmwẹ nii ne iran i re, ọghe Jehova ọkpa nọ. De emwi ne ọni khin?
(Lẹvitikọs 7:13-15) Yevbe deba ọnii, ọ ghi vbe viọ ebrẹd ne a ma ya eyist gbe rre. 14 Ọ ghi ya obọkpa ọghe egbe ebrẹd ughughan na, zẹ ọhẹ kpataki gie Nọyaẹnmwa. Ohẹn ne ọ mu esagiẹn rhurhẹ ku aka ọre ọ yan rẹn. 15 Ẹdẹ ne a ya aranmwẹ nii zọ ese ọre a gha vbe rri emiowo ẹre, a ghẹ gie ẹe kẹrre vbọ ne ẹdẹ gbe ẹre.
w00 8/15 15 ¶15
Sacrifices That Pleased God
15 Another voluntary offering was the communion sacrifice, described in Leviticus chapter 3. The name can also be translated “a sacrifice of peace offerings.” In Hebrew, the word “peace” denotes much more than simply being free from war or disturbance. “In the Bible, it denotes this, and also the state or relation of peace with God, prosperity, joy, and happiness,” says the book Studies in the Mosaic Institutions. Thus, communion sacrifices were offered, not to secure peace with God, as if to appease him, but to express gratitude for or to celebrate the blessed condition of peace with God enjoyed by those who are approved by him. The priests and the offerer partook of the sacrifice after the blood and fat were offered to Jehovah. (Leviticus 3:17; 7:16-21; 19:5-8) In a beautiful and symbolic way, the offerer, the priests, and Jehovah God were sharing in a meal, signifying the peaceful relationship that existed among them.
(Lẹvitikọs 7:20) Sokpan ọmwa ne awua gue gha rri ọe, a ghẹ ka ẹe ba emwa Osanobua.
w00 8/15 19 ¶8
Sacrifices of Praise That Please Jehovah
8 What of the person making the offering? The Law stated that anyone coming before Jehovah had to be clean and undefiled. Someone who had become defiled for any reason first had to offer a sin or guilt offering to restore his clean standing before Jehovah so that his burnt offering or communion sacrifice could be acceptable to Him. (Leviticus 5:1-6, 15, 17) Do we, therefore, appreciate the importance of always maintaining a clean standing before Jehovah? If we want our worship to be acceptable to God, we must be swift about correcting any infractions of God’s laws. We should be quick to avail ourselves of the God-given means for help—“the older men of the congregation” and the “propitiatory sacrifice for our sins,” Jesus Christ.—James 5:14; 1 John 2:1, 2.
Gualọ Emwi Ewe Ọghe Orhiọn
(Lẹvitikọs 6:13) A ghi gie erhẹn nii gha baa vbe aka, a ghẹ giẹ dọyọ.
it-1 833 ¶1
Fire
As relates to the tabernacle and the temple. Fire figured in the worship carried on at the tabernacle and then later at the temple. Each morning and between the two evenings, the high priest was to burn incense on the altar of incense. (Ex 30:7, 8) God’s law required that the fire on the altar of burnt offering be kept burning continually. (Le 6:12, 13) The traditional Jewish view that the altar fire was originally kindled miraculously by God, though widely accepted, is not actually supported by the Scriptures. According to Jehovah’s initial instructions to Moses, the sons of Aaron were to “put fire on the altar and set wood in order on the fire” before placing the sacrifice on the altar. (Le 1:7, 8) It was after the installation of the Aaronic priesthood, and therefore after the installation sacrifices had been offered, that fire from Jehovah, probably proceeding from the cloud over the tabernacle, consumed the offering then upon the altar. In view of this, the miraculous fire manifested itself, not in kindling the wood on the altar, but in “consuming the burnt offering and the fatty pieces upon the altar.” The fire that then continued to burn on the altar, of course, was likely a result of the mixture of the fire from God and the fire already on the altar. (Le 8:14–9:24) Likewise, miraculous fire from Jehovah consumed the sacrifices right after Solomon’s prayer at the dedication of the temple.—2Ch 7:1; see also Jg 6:21; 1Ki 18:21-39; 1Ch 21:26 for other examples of Jehovah’s use of miraculous fire when accepting the offerings of his servants.
(Lẹvitikọs 6:25) “We ne ọ ma Erọn kevbe ivbi ẹre, emwamwa na, ọghe vbene a zọ ese ye orukhọ hẹ. Aranmwẹ ne a ya zọ ese ye orukhọ, odẹ okuọ ọghe aka ọre a gha na gha gbe ẹe, odẹ ehe ne a na gbele aranmwẹ eso ne a giẹn uan, izọese ne ọ huansẹ ẹsẹse ọre ọna khin.
si 27 ¶15
Bible Book Number 3—Leviticus
15 (3) A sin offering is required for unintentional sins, or sins committed by mistake. The type of animal offered depends upon whose sin is being atoned for—that of the priest, the people as a whole, a chieftain, or an ordinary person. Unlike the voluntary burnt and communion offerings for individuals, the sin offering is mandatory.—4:1-35; 6:24-30.
E Baibol Na Tie
(Lẹvitikọs 6:1-18) E Nọyaẹnmwa keghi yi avbe uhi na hia ma e Mosis: 2 “Te ọmwa gha zọ ese yọ a deghẹ igho ne ovbi Izrẹl rhie nẹẹn rhiemwẹ khian ne ọ ma ghi rhie werriegbe ne nọyan rẹn, ra vbe ọ gha rha ẹre, ra te ọ mu ẹẹn ru. 3 Ra te ọ ta ohoghe ye ẹmwẹ emwi ne ọ wiri, vbene ọ gha na vẹn ihẹn wẹ rẹn ma miẹn ọẹn. 4 Ọmwa gha ru orukhọ vbenian, ọ ghi ha emwikemwi ne ọ la ekpa ibeleku miẹn nii. Ẹdẹ ne a gha miẹn wẹ ọ rri abe, ọ ghi ha obọkpa vbe a gha wa emwi nii ye ihe ugie, 5 gbe ọmwa nii re vbe ọ gha ha ehia fo nẹ. 6 “Ọ ghi mu ogho ra ovbukhọ ne ẹ i mwẹ okan gie ohẹn zẹ vbe emwi izọ ese ne a ya ha emwi werriegbe. Omwa ne agbọn hia kue yi ọre a gha ya fian ive yọ. 7 Ohẹn ghi zọ ese nii ye orukhọ ne ọmwa nii ru, a ghi ya bọe.” 8 E Nọyaẹnmwa keghi tama e Mosis: 9 Ne ọ viọ avbe uhi na ne Erọn kevbe avbe ivbi ẹre vbe ekpa ese ne a giẹn uan fo. “A ghi gha sẹ ese na giẹn uan rae ye aka la asọn hia, a ghi gie erhẹn nii gha baa. 10 Ohẹn ghi yọ ẹwu eto ovbiohuẹ ‘kevbe utalawẹ eto ovbiohuẹ, ọ ghi kpolo emuẹn ne ọ yevbe ọdan ne ọ rrọ hinrre, ọ ghi viọ ẹre ye asefẹn aka. 11 Ọ ghi ya fi ẹwu werriẹ, ọ ghi viọ emuẹn nii lahin agọ rre gha rrie ehe ne ẹ i mwẹ awua. 12 A ghi gie erhẹn nọ rre aka gha baa, vbe ne ẹ i na dọyọ. Owiẹ owiẹ ọre ohẹn gha ya gha viọ erhan yọ, ọ ghi mwamwa ese na giẹn uan nii yọ, ọ ghi vbe giẹn efun emwi isara. 13 A ghi gie erhẹn nii gha baa vbe aka, a ghẹ giẹ dọyọ. 14 “Vbenian ọre a gha ya gha ru izọhẹ ọka. Ohẹn ghi mu ọka nii gie Nọyaẹnmwa vbe odaro aka. 15 Ọ ghi zẹ uguobọ ọkpa ọghe irhuarhua nii kevbe ofigbọn kevbe eturari hia, ọ ghi giẹn ọnrẹn vbe aka zẹ vbe ama wẹ e Nọyaẹnmwa ọ re a ya ẹe zẹ ọhẹ gie, uwinhinmwẹ izọese vbenian yẹ e Nọyaẹnmwa. 16 Avbe ohẹn ghi rrie ni dekẹe vbọ. A ghi ya ẹe ru ebrẹd, a ghi rri ọe vbe ehe ne ẹ i mwẹ awua, vbe orere ọghe Owa Ukpọn e Nọyaẹnmwa. 17 A ghẹ ye eyist gbe ẹe, te Nọyaẹnmwa rhie ẹre ne iran zẹ vbe ne ọ sẹ iran egbe vbe izọhẹ evbare nii. Te ọ wa huan ẹsẹse, zẹ vbe izọese orukhọ kevbe izọese a hae werriegbe. 18 Vbe ẹghẹ nọ dee hia, ivbi Erọn ni ikpia ne ọrhirhi gha khin sẹtin rri ọe zẹ vbe ọghae ne ọ kan iran vbe evbare ne a ya zẹ ọhẹ ne Nọyaẹnmwa. Ọmwakọmwa ra emwikemwi ọvbehe ne ọ ya egbe kan emwi ne a ya zẹ ọhẹ gie Nọyaẹnmwa emwi guẹe.”
NOVEMBER 30–DECEMBER 6
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | LẸVITIKỌS 8-9
“Osẹe Nọ Rhiẹre Ma Wẹẹ E Jehova Fiangbe Emwa Rẹn”
(Lẹvitikọs 8:6-9) E Mosis keghi viọ Erọn ke ẹe kevbe ivbi ẹre rrie odaro ne iran do khuẹ akhuẹ iruemwi. 7 Ọ keghi mu ẹwu iruemwi nii yọ ẹe, ọ keghi ye ugbẹkun ne mose ne a do nii gba ẹe ginna ẹẹn vbe ẹkun. 8 Ọ keghi mu uhanhan ẹwẹe yọ ẹe, ọ keghi vbe viọ Urim kevbe Tumin yọ. 9 Ọ keghi mu ukugba uhunmwu yọ ọre uhunmwu, ọ keghi vbe mu emwi itegbe igoru ne a gbẹnnẹ emwi yi ya fi ohan ne Nọyaẹnmwa, ye ọre odaro zẹ vbene Nọyaẹnmwa tama rẹn.
(Lẹvitikọs 8:12) Ọ keghi ya Erọn ma ohẹn vbe ne ọ na sa eso vbe ori ne a sa ye ọmwa uhunwmu ye ọre uhunmwu.
it-1 1207
Installation
Moses washed Aaron and Aaron’s sons Nadab, Abihu, Eleazar, and Ithamar (or, he commanded them to wash themselves) at the copper basin in the courtyard and put upon Aaron the glorious garments of the high priest. (Nu 3:2, 3) Now clothed in beautiful apparel, Aaron was invested with the garments representing the qualities and responsibilities of his office. Moses then anointed the tabernacle, all its furnishings and utensils, and the altar of burnt offering, as well as the basin and the utensils used in connection with them. This sanctified them, set them aside for the exclusive use and service of God for which they would now be employed. Finally Moses anointed Aaron by pouring the oil upon his head.—Le 8:6-12; Ex 30:22-33; Ps 133:2.
(Lẹvitikọs 9:1-5) Ẹdẹ ghi gbe vbe a ru emwi ọghe a ye ọmwa ma ohẹn fo nẹ, e Mosis keghi tie Erọn kevbe ivbi ẹre ke iran kevbe avbe olotu Izrẹl. 2 Ọ keghi tama Erọn wẹẹ, “Mu ovbi ẹkhuia ẹmila kevbe ogho ne ẹi mwẹ okan ne uwa ya iran zẹ ọhẹ gie Nọyaẹnmwa, ẹkhuia ne ọ rrọọ, ọghe izọese orukhọ, ke ogho ne ọ rrọọ, ọghe izọese na giẹn uan. 3 U ghi vbe tama ivbi Izrẹl ne iran mu ovbukhọ ya zọ ese orukhọ, ovbi ẹkhuia ne ọ rre ukpo ọkpa kevbe ogho ne ọ rre ukpo ọkpa, ne ẹi mwẹ okan ne ese na giẹn uan. 4 Ẹkhuia ọkpa kevbe ogho ọkpa, ọghe izọhẹ isara. Iran ghi ya iran zọ ese ghe Nọyaẹnmwa ba emwi izọese ọka ne a ya ofigbọn gbe. Tama iran ne iran ru ọna rhunmwuda e Nọyaẹnmwa gha rhie egbe ma iran ẹrẹna.” 5 Iran keghi viọ avbe emwi hia ne Mosis tama iran gha die odaro Owa Ukpọn Ile, emwa nii hia keghi si koko ye evba ne iran ga e Nọyaẹnmwa.
it-1 1208 ¶8
Installation
On the eighth day, fully equipped and installed in office, the priesthood officiated (without Moses’ assistance) for the first time, performing an atonement service for the nation of Israel, especially in need of cleansing not only because of their natural sinfulness but also because of their recent disobedience in connection with the golden calf, which had brought Jehovah’s displeasure. (Le 9:1-7; Ex 32:1-10) At the conclusion of this first service by the newly installed priesthood, Jehovah manifested his approval and confirmation of them in office by sending miraculous fire, doubtless from the pillar of cloud above the tabernacle, devouring the remainder of the sacrifice on the altar.—Le 9:23, 24.
(Lẹvitikọs 9:23, 24) E Mosis kevbe Erọn keghi la uwu owa ukpọn ile, iran ghi ladian, iran keghi fiangbe emwa nii, uyi e Nọyaẹnmwa keghi rhie egbe ma emwa nii hia. 24 Vbe udemwurri, e Nọyaẹnmwa keghi gie erhẹn rre, ọ keghi giẹn emwi izọese nii hia ke ẹe kevbe efun emwi nii rre aka. Ugbẹnvbe emwa nii ghi miẹn ọẹn, iran keghi da tu, iran keghi munọ ẹko rhu otọ.
Emwi Ne Ima Gha Miẹn Ruẹ Vbe Ebe Lẹvitikọs
13 Iruẹmwi nogienẹ: E Jehova keghi fiangbe otu ọghẹe nọ rre uhunmwu otagbọn na. Gia ziro yan emwi nọ sunu vbe ukpo 1512 B.C.E. vbe ẹghẹ ne Ivbi Izrẹl ya bọ ibọkpọ ọghe ugamwẹ vbe ọkpẹn Oke Sainai. (Ẹks 40:17) E Jehova keghi loo e Mosis ya ma Erọn ohẹn, ke irẹn kevbe ivbi ẹre nikpia. Ivbi Izrẹl hia keghi si egbe koko, ne aro iran mieke na sẹ izọese nokaro ne Erọn vbe ivbi ẹre khian ru. (Lẹv 9:1-5) De vbene Jehova ya rhiẹre ma wẹẹ, irẹn kpasẹ yọ ne Erọn vbe ivbi ẹre gha re ohẹn? Vbe Erọn vbe Mosis ghi na erhunmwu ne Ivbi Izrẹl, e Jehova keghi gie erhẹn ke ẹrinmwi rre, nọ do giẹn abọ nọ ghi kẹ vbe aranmwẹ ne iran ya ru izọese vbe uhunmwu aka.—Tie Lẹvitikọs 9:23, 24.
Gualọ Emwi Ewe Ọghe Orhiọn
(Lẹvitikọs 8:6) E Mosis keghi viọ Erọn ke ẹe kevbe ivbi ẹre rrie odaro ne iran do khuẹ akhuẹ iruemwi.
w14 11/15 9 ¶6
Why We Must Be Holy
6 The requirement that Israel’s priesthood be physically clean has real meaning for Jehovah’s people today. Those with whom we study the Bible often notice that our places of worship are clean and also how neat and well-dressed we are. Yet, the cleanness of the priesthood helps us to realize that anyone who ascends the elevated mountain of Jehovah’s worship must have “a pure heart.” (Read Psalm 24:3, 4; Isa. 2:2, 3.) Our sacred service to God must be rendered with cleansed minds and hearts as well as with clean bodies. This calls for frequent self-examination, after which some may need to make significant changes so that they can be holy. (2 Cor. 13:5) For instance, a baptized person who deliberately views pornography should ask himself, ‘Am I proving myself holy?’ Then he ought to get help to end that vile practice.—Jas. 5:14.
(Lẹvitikọs 8:14-17) E Mosis keghi do mu ovbi ẹkhuia ẹmila ọghe ese orukhọ, Erọn kevbe ivbi ẹre keghi viọ obọ iran yan ẹre uhunmwu. 15 E Mosis keghi gbe ẹe, ọ keghi rhie vbe esagiẹn ọnrẹn, ọ na ya ikpinhianbọ ẹre rhie ẹre ye ukpẹ aka ni rre okhiẹ ọre, ne a miẹn ehe na ya ẹe fi ohan, ọ na hihiẹ esagiẹn ni dekẹe ye ẹzi aka. Odẹ vberriọ ọ keghi ya ẹe fi ohan, ọ na ya ẹe khian ne ọ huansẹ. 16 E Mosis keghi viọ ẹvbi ni rre ẹkpokhurhu ẹre hia, ititi ẹvbi ne ọ rre udu ẹre kevbe ihẹnmwẹ ọnrẹn kevbe ẹvbi ni rrọọ, ọ na giẹn ọnrẹn uan vbe aka. 17 Ọ keghi mu ne ọ ghi dekẹe vbe ẹkhuia nii, ke ẹe kevbe ohian rẹn, efun kevbe ẹkpokhurhu ẹre, ọ keghi ya giẹn ọnrẹn uan vbe a ghi lahin agọ rre nẹ zẹ vbene Nọyaẹnmwa wẹ ne a ru ẹe.
it-2 437 ¶3
Moses
God constituted Moses mediator of the Law covenant with Israel, an intimate position such as no man has ever held before God except Jesus Christ, the Mediator of the new covenant. With the blood of animal sacrifices Moses sprinkled the book of the covenant, representing Jehovah as one “party,” and the people (no doubt the representative older men) as the other “party.” He read the book of the covenant to the people, who replied, “All that Jehovah has spoken we are willing to do and be obedient.” (Ex 24:3-8; Heb 9:19) In his office of mediator, Moses was privileged to oversee the building of the tabernacle and the making of its utensils, the pattern of which God gave to him, and to install the priesthood in office, anointing the tabernacle and Aaron the high priest with the oil of special composition. Then he took oversight of the first official services of the newly consecrated priesthood.—Ex chaps 25-29; Le chaps 8, 9.
E Baibol Na Tie
(Lẹvitikọs 8:31–9:7) E Mosis keghi tama Erọn kevbe ivbi ẹre wẹẹ, “Wa mu emiowo nii gha rrie onurho Owa Ukpọn Ile, wa le ẹe, ne uwa vbe rri ọe vba ba ebrẹd ni ne ọ rre okhuae emwi izọhẹ ohẹn ne a maan, zẹ vbene Nọyaẹnmwa tama mwẹ ne I wẹ uwa ru. 32 U ghi giẹn emiowo ra ebrẹd ne ọ kẹrre. 33 Wa ghẹ kpao vbe onurho Owa Ukpọn nii rre vbe ọwara ẹdẹ ihinrọn, a te do miẹn wẹ iruemwi ne a ya ye uwa rri ohẹn gba ẹe. 34 E Nọyaẹnmwa ọre ọ tama ima ne ima ru emwi ne ima ru ẹrẹ na ne a ya kpe orukhọ rua kua. 35 Wa ghi wa gha rre onurho Owa Ukpọn ile nii asọn kevbe avan la ikpẹdẹ ihinrọn, wa ghi gha ru vbene Nọyaẹnmwa khare, deghẹ wa ma ru vberriọ, wa gha wulo.” Emwi ne Nọyaẹnmwa tama mwẹ ọre ọna khin. 36 Ẹre Erọn kevbe ivbi ẹre na wa ru emwi hia ne Nọyaẹnmwa gie Mosis do kha.
9 Ẹdẹ ghi gbe vbe a ru emwi ọghe a ye ọmwa ma ohẹn fo nẹ, e Mosis keghi tie Erọn kevbe ivbi ẹre ke iran kevbe avbe olotu Izrẹl. 2 Ọ keghi tama Erọn wẹẹ, “Mu ovbi ẹkhuia ẹmila kevbe ogho ne ẹ i mwẹ okan ne uwa ya iran zẹ ọhẹ gie Nọyaẹnmwa, ẹkhuia ne ọ rrọọ, ọghe izọese orukhọ, ke ogho ne ọ rrọọ, ọghe izọese na giẹn uan. 3 U ghi vbe tama ivbi Izrẹl ne iran mu ovbukhọ ya zọ ese orukhọ, ovbi ẹkhuia ne ọ rre ukpo ọkpa kevbe ogho ne ọ rre ukpo ọkpa, ne ẹ i mwẹ okan ne ese na giẹn uan. 4 Ẹkhuia ọkpa kevbe ogho ọkpa, ọghe izọhẹ isara. Iran ghi ya iran zọ ese ghe Nọyaẹnmwa ba emwi izọese ọka ne a ya ofigbọn gbe. Tama iran ne iran ru ọna rhunmwuda e Nọyaẹnmwa gha rhie egbe maan iran ẹrẹ na.” 5 Iran keghi viọ avbe emwi hia ne Mosis tama iran gha die odaro Owa Ukpọn Ile, emwa nii hia keghi si koko ye evba ne iran ga e Nọyaẹnmwa. 6 E Mosis keghi kha wẹẹ, “Te e Nọyaẹnmwa tama uwa ne uwa ru avbe emwi na hia ne uwa sẹtin bẹghe awanwan uyi irẹn.” 7 Rẹn keghi tama Erọn wẹẹ, “Gha rrie aka ne u ya ru izẹọhẹ ese orukhọ ke ese na giẹn uan, ne ọ kpe orukhọ ọghe uwa kevbe ọghe emwa nii kua. U ghi ru izẹọhẹ ne ọ gha kpe orukhọ emwa kua zẹ vbene Nọyaẹnmwa khare.”