Avbe Ako Na Sunu Yi Vbe Ebe Iwinna Na Loo Vbe Ne Iko Uyinmwẹ Kevbe Iwinna Ọghe Ima
DECEMBER 7-13
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | LẸVITIKỌS 10-11
“Gi Ahoẹmwọmwa Ne U Mwẹ Ne Jehova Wegbe Sẹ Ne U Mwẹ Ne Ẹgbẹe Ruẹ”
(Lẹvitikọs 10:1, 2, NW) Ivbi Erọn ighẹ Nadab kevbe Abihu keghi viọ ọkpan erhẹn iran, iran gua ugiọnmwẹ erhẹn yọ, iran keghi zẹ eturari yọ, iran na mu gie Jehova, sokpan ọ ma waa iran re. 2 Rhunmwuda ọni, e Jehova keghi gie erhẹn gie iran, ọ keghi giẹn iran vbe odaro e Jehova.
it-1 1174
Illegitimate
Illegitimate Fire and Incense. At Leviticus 10:1 the Hebrew word zar (feminine, za·rahʹ; literally, strange) is used with regard to “illegitimate fire, which [God] had not prescribed for them” but which Aaron’s sons Nadab and Abihu presented before Jehovah and for which he executed them by fire. (Le 10:2; Nu 3:4; 26:61) Subsequently, Jehovah said to Aaron: “Do not drink wine or intoxicating liquor, you and your sons with you, when you come into the tent of meeting, that you may not die. It is a statute to time indefinite for your generations, both in order to make a distinction between the holy thing and the profane and between the unclean thing and the clean, and in order to teach the sons of Israel all the regulations that Jehovah has spoken to them by means of Moses.” (Le 10:8-11) This seems to indicate that Nadab and Abihu were in a state of intoxication, which condition emboldened them to offer fire not prescribed. Such fire was likely illegal as to its time, place, or manner of offering, or it could have been incense other than of the composition described at Exodus 30:34, 35. Their inebriated condition did not excuse their sin.
(Lẹvitikọs 10:4, 5) E Mosis keghi tie Mishẹl kevbe Elsafan ne ivbi Uziẹl ne ovbi erha Erọn, ọ keghi tama iran wẹẹ, “Wa larre ne uwa do munọ ikun ivbi ọtẹn uwa hin odaro Owa Ukpọn ne ọ huansẹẹ rre ne uwa ya viọ iran ye vbe a ra lahin agọ rre nẹ.” 5 Iran na rhunmwuda ọnii gha de do silo ikun iran ladian agọ rre zẹ vbene Mosis khare.
(Lẹvitikọs 10:6, 7) Ọre Mosis na tama Erọn kevbe avbe ivbi ẹre ighẹ Eliaza kevbe Itama wẹẹ, “Wa ghẹ sẹ eto uwa rae vbe ne a ma na salọ ẹe ra ne uwa yanghan ẹwu uwa ya rhie maan ighẹ te uwa rre akhiẹ. Wa gha ru vberriọ, wa gha wulo, e Nọyaẹnmwa gha vbe mu ohu emwa na hia sokpan, avbe etuẹn, kevbe avbe emwa Izrẹl hia, a fan obọ ẹre ne iran ne iran khiẹ uwu na ne ọ la ekpa erhẹn ne ọ ke obọ Nọyaẹnmwa rre. 7 Wa ghẹ kpa vbe onurho Owa Ukpọn Ile rre ne uwa ghẹ wulo, rhunmwuda a ya ori ne a sa ye uwa uhunmwu ya uwa fi ohan ne Nọyaẹnmwa nẹ.” Iran keghi ru vbene Mosis khare.
w11 7/15 31 ¶16
God’s Rest—Have You Entered Into It?
Moses’ brother, Aaron, faced a difficult situation with regard to two of his sons. Think of how he must have felt when his sons Nadab and Abihu offered illegitimate fire to Jehovah and He struck them dead. Of course, that ended any association those men could have had with their parents. But there is more. Jehovah instructed Aaron and his faithful sons: “Do not let your heads go ungroomed, and you must not tear your garments [in mourning], that you may not die and that [Jehovah] may not become indignant against all the assembly.” (Lev. 10:1-6) The message is clear. Our love for Jehovah must be stronger than our love for unfaithful family members.
Gualọ Emwi Ewe Ọghe Orhiọn
(Lẹvitikọs 10:8-11) E Nọyaẹnmwa keghi tama Erọn wẹẹ, 9 “Wa gha da ayọn ra ebiẹ nẹ, wẹ kevbe avbe ivbuẹ, wa ghẹ ghi la uwu Owa Ukpọn Ile, wa gha danmwẹ ọnrẹn, wa gha wulo. Uhi ne avbe ivbi uniẹn ruẹn hia gha rhie mwẹ ọre ọna khin. 10 Wa ghi gha rẹn emwi ne ọ re ọghe Nọyaẹnmwa hin ne ọ re ne agbọn hia lo rre, kevbe emwi ne awua gue kevbe nẹi gue. 11 Wa ghi gha maa ivbi Izrẹl hia uhi ne I rhie la obọ Mosis gie uwa.”
w14 11/15 17 ¶18
We Must Be Holy in All Our Conduct
To be holy, we must weigh the Scriptures carefully and do what God asks of us. Consider Aaron’s sons Nadab and Abihu, who were executed for offering “unauthorized fire,” perhaps while inebriated. (Lev. 10:1, 2) Note what God then told Aaron. (Read Leviticus 10:8-11.) Does that passage mean that we must not drink anything alcoholic before going to a Christian meeting? Think about these points: We are not under the Law. (Rom. 10:4) In some lands, our fellow believers use alcoholic beverages in moderation at meals before attending meetings. Four cups of wine were used at the Passover. When instituting the Memorial, Jesus had his apostles drink wine that represented his blood. (Matt. 26:27) The Bible condemns heavy drinking and drunkenness. (1 Cor. 6:10; 1 Tim. 3:8) And many Christians would feel impelled by their conscience to abstain completely from alcoholic beverages before engaging in any form of sacred service. However, circumstances vary from one country to another, and the important thing is for Christians to “distinguish between the holy thing and the profane” so as to conduct themselves with holiness that pleases God.
(Lẹvitikọs 11:8) Wa ghẹ kue ya obọ kan ikun iran, emwi awua iran khin.
it-1 111 ¶5
Animals
These dietary limitations applied only to those who were under the Mosaic Law, for the statement of Leviticus 11:8 is: “They are unclean for you,” that is, for the Israelites. With the abrogation of the Law on the basis of the sacrificial death of Christ Jesus, the prohibitions were canceled, and once more all humans could consider themselves under the same broad provision announced to Noah following the Deluge.—Col 2:13-17; Ge 9:3, 4.
E Baibol Na Tie
(Lẹvitikọs 10:1-15) Ivbi Erọn ighẹ Nadab kevbe Abihu keghi viọ ọkpan erhẹn iran, iran gua ugiọnmwẹ erhẹn yọ, iran keghi zẹ eturari yọ, iran na mu gie Nọyaẹnmwa. 2 Sokpan erhẹn nii ma huan, rhunmwuda, e Nọyaẹnmwa keghi gie erhẹn gie iran, ọ keghi giẹn iran wu la ẹrinmwi vbe odaro e Nọyaẹnmwa. 3 Ẹre Mosis na tama Erọn wẹẹ, “Emwi ne Nọyaẹnmwa ghaa kha ẹghẹ nii ọre ọ na khin vbe ẹghẹ ne ọ na kha wẹẹ, ‘Iran hia nii ga mwẹ, ọ kere ne iran gha da ne uhuanmwẹ mwẹ, I gha rhie uyi mwẹ ma emwa mwẹ.’ ” Sokpan Erọn ma guan ẹmwẹ rhọkpa. 4 E Mosis keghi tie Mishẹl kevbe Elsafan ne ivbi Uziẹl ne ovbi erha Erọn, ọ keghi tama iran wẹẹ, “Wa larre ne uwa do munọ ikun ivbi ọtẹn uwa hin odaro Owa Ukpọn ne ọ huansẹẹ rre ne uwa ya viọ iran ye vbe a ra lahin agọ rre nẹ.” 5 Iran na rhunmwuda ọnii gha de do silo ikun iran ladian agọ rre zẹ vbene Mosis khare. 6 Ọre Mosis na tama Erọn kevbe avbe ivbi ẹre ighẹ Eliaza kevbe Itama wẹẹ, “Wa ghẹ sẹ eto uwa rae vbe ne a ma na salọ ẹe ra ne uwa yanghan ẹwu uwa ya rhie maan ighẹ te uwa rre akhiẹ. Wa gha ru vberriọ, wa gha wulo, e Nọyaẹnmwa gha vbe mu ohu emwa na hia sokpan, avbe etuẹn, kevbe avbe emwa Izrẹl hia, a fan obọ ẹre ne iran ne iran khiẹ uwu na ne ọ la ekpa erhẹn ne ọ ke obọ Nọyaẹnmwa rre. 7 Wa ghẹ kpa vbe onurho Owa Ukpọn Ile rre ne uwa ghẹ wulo, rhunmwuda a ya ori ne a sa ye uwa uhunmwu ya uwa fi ohan ne Nọyaẹnmwa nẹ.” Iran keghi ru vbene Mosis khare. 8 E Nọyaẹnmwa keghi tama Erọn wẹẹ, 9 “Wa gha da ayọn ra ebiẹ nẹ, wẹ kevbe avbe ivbi uẹ, wa ghẹ ghi la uwu Owa Ukpọn Ile, wa gha danmwẹ ọẹn, wa gha wulo. Uhi ne avbe ivbi uniẹn ruẹn hia gha rhie mwẹ ọre ọna khin. 10 Wa ghi gha rẹn emwi ne ọ re ọghe Nọyaẹnmwa hin ne ọ re ne agbọn hia lo rre, kevbe emwi ne awua gue kevbe nẹ i gue. 11 Wa ghi gha ma ivbi Izrẹl hia uhi ne I rhie la obọ Mosis gie uwa.” 12 E Mosis keghi khama Erọn ke ẹe kevbe ivbi ẹre eva ni dekẹe, Eliaza kevbe Itama wẹẹ, “Wa rhie ne ọ dekẹrre vbe uwu izọhẹ ọka ọghe evbare ne a rhie gie Nọyaẹnmwa ne uwa ru ebrẹd ne ọ ma hue, ne uwa rri ọe vbe ọkpẹn aka rhunmwuda izọhẹ na, ne ọ huansẹ wa nọ. 13 Wa rri ọe vbe ehe ne ẹ i mwẹ awua, ne ọ khẹke uwa vbe ivbi uwa vbe uwu evbare ne a rhie gie Nọyaẹnmwa nọ. Emwi ne Nọyaẹnmwa tama mwẹ ọre ọnii khin. 14 Sokpan wẹ vbe ẹgbẹe ruẹ sẹtin rri ewẹn ke owẹ ọre ne a rhie rre zẹ vbe izọhẹ kpataki gie Nọyaẹnmwa ne avbe ohẹn, wa sẹtin rri ọe vbe ehekehe ne awua i ye. Izọhẹ na, a rhie ẹre ne uwẹ kevbe avbe ivbi uwa zẹ vbe ne ọ khẹke uwa vbe izọhẹ isara ọghe ivbi Izrẹl. 15 Iran gha viọ owẹ ọre kevbe ewẹn ọnrẹn rre zẹ vbe ọhẹ kpataki vbe ẹghẹ ne a ya mu ẹvbi ẹre gie Nọyaẹnmwa zẹ vbe izọhẹ evbare. Ehe ne a kha vbọ na, wẹ vbe ivbi uẹ ọre ọ yan rẹn ẹdẹdẹmwẹdẹ zẹ vbene Nọyaẹnmwa khare.”
DECEMBER 14-20
(Lẹvitikọs 10:1-15) Ivbi Erọn ighẹ Nadab kevbe Abihu keghi viọ ọkpan erhẹn iran, iran gua ugiọnmwẹ erhẹn yọ, iran keghi zẹ eturari yọ, iran na mu gie Nọyaẹnmwa. 2 Sokpan erhẹn nii ma huan, rhunmwuda, e Nọyaẹnmwa keghi gie erhẹn gie iran, ọ keghi giẹn iran wu la ẹrinmwi vbe odaro e Nọyaẹnmwa. 3 Ẹre Mosis na tama Erọn wẹẹ, “Emwi ne Nọyaẹnmwa ghaa kha ẹghẹ nii ọre ọ na khin vbe ẹghẹ ne ọ na kha wẹẹ, ‘Iran hia nii ga mwẹ, ọ kere ne iran gha da ne uhuanmwẹ mwẹ, I gha rhie uyi mwẹ ma emwa mwẹ.’” Sokpan Erọn ma guan ẹmwẹ rhọkpa. 4 E Mosis keghi tie Mishẹl kevbe Elsafan ne ivbi Uziẹl ne ovbi erha Erọn, ọ keghi tama iran wẹẹ, “Wa larre ne uwa do munọ ikun ivbi ọtẹn uwa hin odaro Owa Ukpọn ne ọ huansẹẹ rre ne uwa ya viọ iran ye vbe a ra lahin agọ rre nẹ.” 5 Iran na rhunmwuda ọnii gha de do silo ikun iran ladian agọ rre zẹ vbene Mosis khare. 6 Ọre Mosis na tama Erọn kevbe avbe ivbi ẹre ighẹ Eliaza kevbe Itama wẹẹ, “Wa ghẹ sẹ eto uwa rae vbe ne a ma na salọ ẹe ra ne uwa yanghan ẹwu uwa ya rhie maan ighẹ te uwa rre akhiẹ. Wa gha ru vberriọ, wa gha wulo, e Nọyaẹnmwa gha vbe mu ohu emwa na hia sokpan, avbe etuẹn, kevbe avbe emwa Izrẹl hia, a fan obọ ẹre ne iran ne iran khiẹ uwu na ne ọ la ekpa erhẹn ne ọ ke obọ Nọyaẹnmwa rre. 7 Wa ghẹ kpa vbe onurho Owa Ukpọn Ile rre ne uwa ghẹ wulo, rhunmwuda a ya ori ne a sa ye uwa uhunmwu ya uwa fi ohan ne Nọyaẹnmwa nẹ.” Iran keghi ru vbene Mosis khare. 8 E Nọyaẹnmwa keghi tama Erọn wẹẹ, 9 “Wa gha da ayọn ra ebiẹ nẹ, wẹ kevbe avbe ivbi uẹ, wa ghẹ ghi la uwu Owa Ukpọn Ile, wa gha danmwẹ ọẹn, wa gha wulo. Uhi ne avbe ivbi uniẹn ruẹn hia gha rhie mwẹ ọre ọna khin. 10 Wa ghi gha rẹn emwi ne ọ re ọghe Nọyaẹnmwa hin ne ọ re ne agbọn hia lo rre, kevbe emwi ne awua gue kevbe nẹ i gue. 11 Wa ghi gha ma ivbi Izrẹl hia uhi ne I rhie la obọ Mosis gie uwa.” 12 E Mosis keghi khama Erọn ke ẹe kevbe ivbi ẹre eva ni dekẹe, Eliaza kevbe Itama wẹẹ, “Wa rhie ne ọ dekẹrre vbe uwu izọhẹ ọka ọghe evbare ne a rhie gie Nọyaẹnmwa ne uwa ru ebrẹd ne ọ ma hue, ne uwa rri ọe vbe ọkpẹn aka rhunmwuda izọhẹ na, ne ọ huansẹ wa nọ. 13 Wa rri ọe vbe ehe ne ẹ i mwẹ awua, ne ọ khẹke uwa vbe ivbi uwa vbe uwu evbare ne a rhie gie Nọyaẹnmwa nọ. Emwi ne Nọyaẹnmwa tama mwẹ ọre ọnii khin. 14 Sokpan wẹ vbe ẹgbẹe ruẹ sẹtin rri ewẹn ke owẹ ọre ne a rhie rre zẹ vbe izọhẹ kpataki gie Nọyaẹnmwa ne avbe ohẹn, wa sẹtin rri ọe vbe ehekehe ne awua i ye. Izọhẹ na, a rhie ẹre ne uwẹ kevbe avbe ivbi uwa zẹ vbe ne ọ khẹke uwa vbe izọhẹ isara ọghe ivbi Izrẹl. 15 Iran gha viọ owẹ ọre kevbe ewẹn ọnrẹn rre zẹ vbe ọhẹ kpataki vbe ẹghẹ ne a ya mu ẹvbi ẹre gie Nọyaẹnmwa zẹ vbe izọhẹ evbare. Ehe ne a kha vbọ na, wẹ vbe ivbi uẹ ọre ọ yan rẹn ẹdẹdẹmwẹdẹ zẹ vbene Nọyaẹnmwa khare.”
DECEMBER 14-20
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | LẸVITIKỌS 12-13
“Emwi Ne Ima Gha Miẹn Ruẹ Vbe Uhi Ni Dekaẹn Emianmwẹ Oti”
(Lẹvitikọs 13:4, 5) Sokpan a deghẹ ikpakpa egbe ne ọ hinmwiaẹn nii fuọfua ighẹ ọ yevbe ne ọ ma dinmwi ghe otọ gberra ikpakpa egbe ni lẹga ẹre, ighẹ eto ni rrọọ ma he vbe khian nọfua, ohẹn ghi wẹ ne irẹn ọkpa ya gha rre ihe ọkpa la ikpẹdẹ ihinrọn. 5 Ohẹn ghi vbe dọlegbe ghe ẹre egbe ghe vbe ikpẹdẹ ne ogihinrọn. A deghẹ, zẹ vbene irẹn miẹn ọẹn ighẹ ẹtẹ nii ma he fiwerriẹ, ọ ma he vbe vẹ yọ, ọ ghi vbe dọlegbe wẹ ne irẹn ọkpa gha rre ihọkpa la ikpẹdẹ ihinrọn ọvbehe.
Outdated or Ahead of Its Time?
• Isolating sick people.
The Mosaic Law prescribed keeping people with leprosy separate from others. Not until the plagues of the Middle Ages did medical doctors learn to apply this principle, which is still deemed effective.—Leviticus, chapters 13 and 14.
(Lẹvitikọs 13:45, 46) Ọmwa ne ọ khuọnmwi emianmwẹ ikpakpa egbe ne ọ mu ohan ghi gha yọ osọnmwẹ ukpọn, ọ ghi sẹ eto ne a ma salọ rae ye uhunmwu, ọ ghi ya emwi gue ototọ ugbaro ẹre, ọ ghi gha tu khian wẹẹ, “Awua awua.” 46 Ẹghẹ ne ọ ya gha khuọnmwi emianmwẹ, awua gu ẹre, irẹn ọkpa vbe ẹhi ẹre ghi ya gha rre agọ ne ọ ma sikẹ ehe ne emwa nekpa ye.
wp16.4 9 ¶1
Did You Know?
The ancient Jews had a fear of the form of leprosy common in Bible times. That dreaded disease could attack the sufferer’s nerve endings and lead to permanent damage and disfigurement. There was no known cure for leprosy. Rather, those afflicted by it were quarantined and were obliged to warn others of their condition.—Leviticus 13:45, 46.
(Lẹvitikọs 13:52) Ohẹn ghi giẹn ọnrẹn uan, rhunmwuda, irhunrhun ne ọ vẹ nọ, erhẹn ọre ọ kere ne a ya fuẹn ọnrẹn uan.
(Lẹvitikọs 13:57) A deghẹ nene irhunrhun ghi vbe dọlegbe ladian, te ọ vẹ khian nii, wẹ ne nọyan rẹn giẹn emwi nii uan.
it-2 238 ¶3
Leprosy
In garments and houses. Leprosy could also affect woolen or linen garments, or an article of skin. The plague might disappear with washing, and there were arrangements for quarantining the article. But where this yellowish-green or reddish plague persisted, malignant leprosy was present and the article was to be burned. (Le 13:47-59) If yellowish-green or reddish depressions appeared in the wall of a house, the priest imposed a quarantine. It might be necessary to tear out affected stones and have the house scraped off inside, the stones and scraped-off mortar being disposed of in an unclean place outside the city. If the plague returned, the house was declared unclean and was pulled down, and the materials were disposed of in an unclean place. But for the house pronounced clean there was an arrangement for purification. (Le 14:33-57) It has been suggested that the leprosy affecting garments or houses was a type of mildew or mold; however, about this there is uncertainty.
Gualọ Emwi Ewe Ọghe Orhiọn
(Lẹvitikọs 12:2) ne ivbi Izrẹl. Okhuo gha biẹ okpia, ọ ghi gha re ne ọ mwẹ awua la ikpẹdẹ ihinrọn, zẹ vbene ọ ye vbe ẹghẹ ne ọ na mu obọ mwẹ.
(Lẹvitikọs 12:5) Sokpan a deghẹ okhuo ọre ọ biẹe, ọ ghi gha mwẹ awua la ikpẹdẹ iwenẹ zẹ vbene ọ ghaa ye vbe ẹghẹ ne ọ na mu obọ mwẹ, ọ ghi ye gbe ikpẹdẹ ehanyan iyeha ọ te do khian ne ọ huanrẹn vbe ọghe esagiẹn ne ọ tue ẹre.
w04 5/15 23 ¶2
Highlights From the Book of Leviticus
12:2, 5—Why did childbirth make a woman “unclean”? The reproductive organs were made to pass on perfect human life. However, because of the inherited effects of sin, imperfect and sinful life was passed on to the offspring. The temporary periods of ‘uncleanness’ associated with childbirth, as well as other matters, such as menstruation and seminal emissions, called this hereditary sinfulness to mind. (Leviticus 15:16-24; Psalm 51:5; Romans 5:12) The required purification regulations would help the Israelites to appreciate the need for a ransom sacrifice to cover mankind’s sinfulness and restore human perfection. Thus the Law became their “tutor leading to Christ.”—Galatians 3:24.
(Lẹvitikọs 12:3) Vbe ikpẹdẹ ne ogierẹn rẹn, a ghi rhuẹ ọmọ nii.
Outdated or Ahead of Its Time?
• Timing of circumcision.
God’s Law stipulated that a male child should be circumcised on the eighth day of life. (Leviticus 12:3) In newborn babies, the blood’s ability to clot is understood to reach normal levels after the first week. In Bible times, before advanced medical treatments were available, waiting for over a week before circumcision was a wise protection.
E Baibol Na Tie
(Lẹvitikọs 13:9-28) Ọmwa gha khuọnmwi emianmwẹ ikpakpa ne ọ mu ohan, a ghi rhie ẹre bu ohẹn gha dee. 10 Ne ọ ghe ẹre egbe ghe. A deghẹ eto nọ fua rre ọre ikpakpa egbe, ighẹ ọ fi eto ni rrọ werriẹ khian nọfua, ighẹ ọ vbe ro rre, 11 emianmwẹ ikpakpa ne ẹ i fo nọ. Ohẹn ghi ta ẹe wẹ ọ mwẹ awua; a ghi vbe wẹ ne irẹn ọkpa ya gha rre ihọkpa, rhunmwuda aro da ẹe nẹ wẹ ọ mwẹ awua. 12 A deghẹ emianmwẹ ikpakpa nii ghi vẹ, ọ na wa gba ọmwa nii egbe ke uhunmwu ya sẹ ikpinhianwẹ,13 ohẹn ghi dọlegbe ghe ẹre, ọ gha miẹn wẹ, ọ gele wa gba ẹre egbe nẹ, ọ ghi ta ẹe wẹ ọmwa nii i mwẹ awua. Ikpakpa egbe ẹre khian nọfua nẹ, awua i ghi guẹe. 14 Sokpan ẹghẹ ne ẹtẹ nii ke fan roa, ọre awua kegha rre ọre egbe, ọ khian ne ọ mwẹ awua. 15 Ohẹn ghi dọlegbe ghe ẹre, a deghẹ ọ miẹn wẹ ọ gbe ẹtẹ ne ọ fan roa, ọ ghi ta ẹe wẹ ọ ma huan, ẹtẹ ne ọ fan roa, rhie maan emianmwẹ ikpakpa ne ọ mu ohan nọ, ọmwa nii mwẹ awua. 16 Sokpan ẹtẹ nii gha rrie, ọ na do dọlegbe gha fuọfua, ọmwa nii ghi bu ohẹn gha khian. 17 Ọ ghi dọlegbe ghe ẹre egbe, a deghẹ ẹtẹ nii do gha fuọfua ẹi mwẹ awua, ohẹn ghi ta ẹe wẹ ẹ i mwẹ awua. 18 A deghẹ uruvba ne ọ mu ọmwa ghi rrie nẹ,19 ọ na vbe sẹ okiekie, ehe ne ọ hinmwiaẹn nọfua ra ne ọ yevbe ne ọ huonrhue ghi na vbe rhie egbe ma vbe ehe ne uruvba nii te ye, ọ ghi bu ohẹn gha khian. 20 Ohẹn ghi ghe ẹre egbe, a deghẹ evba nii yevbe ne ọ gbe la uwu ẹre sẹ ikpakpa egbe ni lẹga re, ighẹ eto ni rrọ na vbe gha fuọfua, ọ ghi ta ẹe wẹ ọ mwẹ awua. Emianmwẹ ikpakpa ne ọ mu ohan ọre ọ ladian vbe uwu uruvba nii. 21 Sokpan ohẹn gha ghe ẹre ighẹ eto nọ rrọọ ma he fiwerriẹ khian nọfua, ighẹ ọ ma vbe gberra sẹ ikpakpa egbe ni lẹga ẹre, sokpan ọ yevbe ne ọ mwẹ ẹhuan, ohẹn ghi ya rhie irẹn ọkpa ye ihọkpa la ikpẹdẹ ihinrọn. 22 A deghẹ ọ vẹe yọ, ohẹn ghi kha wẹ awua gue ẹe, ọ hẹ emianmwẹ. 23 Sokpan a deghẹ evba nii ma fiwerriẹ, ighẹ ọ ma vbe vẹ, aro ọmaẹn uruvba ne ọ mu ẹẹn kẹkan nọ, ohẹn ghi ta ẹe wẹ, ẹ i mwẹ awua. 24 Vbe ekpa ọmwa ne erhẹn giẹnrẹn, a deghẹ ẹwẹn ọgbọngbọn nii na gha fuọfua ra ọ na gha baa rriẹrriẹ, 25 ohẹn ghi ghe ẹre ghe, a deghẹ eto ni rre evba khian nọfua, ọ na vbe gberrie sẹ ikpakpa egbe ni lẹga ẹre, emianmwẹ ne ọ mu ohan nọ, te ọ suẹn vbe ẹwẹn erhẹn nii, ohẹn ghi ta ẹe wẹ awua guẹe. 26 Sokpan, adeghẹ eto ni rrọ ma khian nọfua, ighẹ ọ ma vbe gberrie sẹ ikpakpa egbe ni lẹga ẹre, sokpan ọ keghi mwẹ ẹhuan, ohẹn ghi ya rhie irẹn ọkpa ye ihọkpa la ikpẹdẹ ihinrọn. 27 Ohẹn ghi dọlegbe ghe ẹre ghe vbe ikpẹdẹ ne ogihinrọn, a deghẹ te ọ ghi rhie ba egbe, emianmwẹ ikpakpa egbe ne ọ mu ohan ọre nọ, ohẹn ghi ta ẹe wẹ ọ mwẹ awua. 28 Sokpan, a deghẹ evba nii ma fiwerriẹ, ọ ma biẹ ba egbe ighẹ ọ ma vbe gha mwẹ ẹhuan, te ọ hinmwiaẹn kẹkan, ohẹn ghi ta ẹe ighẹ ẹ i mwẹ awua rhunmwuda aro ọmaẹn kẹkan nọ.
DECEMBER 21-27
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | LẸVITIKỌS 14-15
“Ọ Khẹke Ne Emwa Ni Rre Ugamwẹ Ẹmwata Gha Re Emwa Ni Huanrẹn”
(Lẹvitikọs 15:13-15) A ghẹ ghi sinmwi ọmwa nii nẹ vbe egbe ne ọ gin nii, ọ ghi mudia nẹ la ikpẹdẹ ihinrọn, iyeke ọnii, ọ ghi ye amẹ ne a da sa vbe ẹzẹ họ ukpọn, ọ ghi vbe ya khuẹ, rẹn ghi do gha re nẹ i mwẹ awua. 14 Vbe ikpẹdẹ nogierẹnrẹn, ọ ghi viọ idu eva ra elikhukhu eva gha rrie onurho Owa Ukpọn Ile, ọ ghi viọ iran ne ohẹn. 15 Ohẹn ghi gbe ọkpa vbọ zẹ vbe ese orukhọ kevbe nọkpa zẹ vbe ese na giẹn uan. Erriọ ọ gha ru iruemwi akpehuan, ne ọmwa nii.
it-1 263
Bathing
Ceremonial bathing on the part of the Israelites in general was required for various reasons. Anyone who recovered from leprosy, anyone who contacted things touched by those with “a running discharge,” a man who had an emission of semen, a woman after menstruation or hemorrhaging, or anyone having sexual intercourse was “unclean” and had to bathe. (Le 14:8, 9; 15:4-27) One in a tent with, or touching, a human corpse was “unclean” and had to be purified with cleansing water. If anyone refused to comply with this regulation, he “must be cut off from the midst of the congregation, because it is Jehovah’s sanctuary that he has defiled.” (Nu 19:20) Appropriately, then, washing is used figuratively to denote a clean standing before Jehovah. (Ps 26:6; 73:13; Isa 1:16; Eze 16:9) Bathing with Jehovah’s word of truth, symbolized by water, has power to cleanse.—Eph 5:26.
(Lẹvitikọs 15:28-30) Utuemwẹ gha ghi dobọ yi nẹ, ọ ghi ye mudia la ikpẹdẹ ihinrọn, iyeke ọnii, ọ ghi do khian ne awua i ghi gue. 29 Vbe ikpẹdẹ nogierẹnrẹn, ọ ghi viọ idu eva ra elikhukhu eva bu ohẹn gha rrie onurho Owa Ukpọn Ile. 30 Ohẹn ghi gbe ọkpa vbọ zẹ vbe izọese orukhọ, ke nọkpa zẹ vbe izọese na giẹn uan. Odẹ vbenian ọre ọ gha na ru iruemwi akpehuan nẹẹn.
it-2 372 ¶2
Menstruation
The woman was also viewed as unclean for the duration of an irregular running discharge of blood or “a flow longer than her menstrual impurity,” at which time she made the articles on which she lay or sat as well as persons touching these items unclean. After the abnormal discharge ceased, she was to count seven days, and she then became clean. On the eighth day the woman brought two turtledoves or two young pigeons to the priest, who made atonement for her, presenting one of these creatures to Jehovah as a sin offering and the other as a burnt offering.—Le 15:19-30; see CLEAN, CLEANNESS.
(Lẹvitikọs 15:31) Nọyaẹnmwa keghi tama e Mosis wẹ ne ọ yan ma ivbi Izrẹl vbe ekpa ọghe emwi awua iran, ne iran ghẹ ya mu awua la Owa Ukpọn Ile, ne ọ rre adesẹneva agọ. Iran gha ru ẹe, a gha gbele iran an.
it-1 1133
Holy Place
2. The tent of meeting and, later, the temple. The entire arrangement, including the courtyard of the tabernacle and the temple courts, was a holy place. (Ex 38:24; 2Ch 29:5; Ac 21:28) The primary items located in the courtyard were the altar of sacrifice and the copper basin. These were holy objects. Only those persons ceremonially clean could enter into the tabernacle courtyard at any time; likewise, no one could go into the temple courts in an unclean state. For example, a woman in the unclean state could not touch any holy thing or come into the holy place. (Le 12:2-4) Evidently even a state of continued uncleanness on the part of the Israelites was considered to be a defiling of the tabernacle. (Le 15:31) Those presenting offerings for cleansing from leprosy brought their sacrifice only as far as the gate of the courtyard. (Le 14:11) No unclean person could partake of a communion sacrifice at the tabernacle or the temple, on pain of death.—Le 7:20, 21.
Gualọ Emwi Ewe Ọghe Orhiọn
(Lẹvitikọs 14:14) Ohẹn ghi rhie vbe esagiẹn ovbi ohuan amwẹ nii, ọ ghi rhie ẹre ye etọghọ ehọ obọ erha ọmwa, ikpinhianbọ nogie ọghe obọ erha ọmwa, kevbe ikpinhianwẹ ne ogie ọghe owẹ erha ọmwa ọmwa ne a ra ya khian ne ẹ i ghi mwẹ awua nii.
(Lẹvitikọs 14:17) Ọ ghi rhie vbe ofigbọn nii ne ọ rre ọre atataobọ kevbe esagiẹn ovbi ohuan amwẹ nii, ọ ghi rhie ẹre ye eto ọghe ehọ obọ erha ọmwa kevbe ikpinhianwẹ ne ogie ọghe owẹ obọ erha ọmwa ọghe ọmwa ne a ra kha ighẹ ẹ i ghi mwẹ awua nii.
(Lẹvitikọs 14:25) Rẹn ghi gbe ovbi ohuan nii, ọ ghi rhie vbe esagiẹn ọnrẹn ye etọghọ ehọ obọ erha ọmwa, ikpinhianbọ ne ogie obọ erha ọmwa, kevbe ikpinhianwẹ ne ogie owẹ erha ọmwa ọmwa nii.
(Lẹvitikọs 14:28) Ọ ghi sa vbe ofigbọn nii lele dọmwade ehe ne ọ vbe rhie esagiẹn ọnrẹn lele, etọghọ ehọ obọ erha ọmwa, ikpinhianbọ ne ogie obọ erha ọmwa, kevbe ikpinhianwẹ ne ogie obọ erha ọmwa ọghe ọmwa nii.
it-1 665 ¶5
Ear
At the installation of the priesthood in Israel, Moses was commanded to take some of the blood of the ram of the installation and put it on the lobe of the right ear of Aaron and of each of his sons, as well as on the right hand and right foot, indicating that what they listened to, the work they did, and the way they walked should be directly affected by what was there taking place. (Le 8:22-24) Similarly, in the case of the cleansed leper, the Law said that the priest was to put some of the blood of the ram offered as a guilt offering, as well as some of the oil offered, on the lobe of the leper’s right ear. (Le 14:14, 17, 25, 28) An arrangement of comparable nature was found in the provision made for the man who wished to continue in slavery to his master to time indefinite. In such case the slave was to be brought to the doorpost, and his master was to pierce his ear through with an awl. This prominent mark, being made on the organ for hearing, evidently represented the slave’s desire to continue in obedient attention to his master.—Ex 21:5, 6.
(Lẹvitikọs 14:43-45) A deghẹ irhunrhun vbe dọlegbe la owa nii, iyeke vbe a munọ okuta nii hin rre nẹ, a kevbe vbe khiakhia egbekẹn, ne a na vbe dọlegbe siẹn, 44 ohẹn ghi gha khian ya ghe ẹre, a deghẹ ọ vẹe, owa nii mwẹ awua. 45 A ghi dunmwu ẹn ruan, avbe okuta nii rrọọ kevbe erhan, kevbe emwi ne a ya siẹn, a ghi viọ ẹre hin ore ẹvbo rre gha rrie ehe ne awua ye.
g 1/06 14, ẹkpẹti
Mold—Friend and Foe!
MOLD IN BIBLE TIMES?
The Bible mentions “the plague of leprosy in a house,” meaning in the building itself. (Leviticus 14:34-48) It has been suggested that this phenomenon, also called “malignant leprosy,” was a form of mildew or mold, but about this there is uncertainty. Whatever the case, God’s Law instructed homeowners to remove infected stones, scrape out the entire inside of the house, and discard all the suspect matter outside the city in “an unclean place.” If the plague returned, the whole house was to be declared unclean, pulled down, and disposed of. Jehovah’s detailed instructions reflected his deep love for his people and for their physical welfare.
E Baibol Na Tie
(Lẹvitikọs 14:1-18) E Nọyaẹnmwa keghi mwamwa ẹn ne Mosis. 2 Vbene a gha ya gha ru ẹmwẹ ọmwa na a sinmwi hin emianmwẹ ikpakpa egbe ne ọ mu ohan hẹ, vbe ẹdẹ ne a ra ta ẹe ighẹ awua i ghi guẹe, a ghi rhie ẹre bu ohẹn gha dee. 3 Ohẹn ghi rhie ẹre lahin agọ rre ya ghe ẹre egbe. A deghẹ emianmwẹ nii fo, 4 ọ ghi wẹ ne a viọ ahianmwẹ eva ne awua i ye rre, ke ẹe kevbe erhan sida, okun ne ọ baa eso kevbe ovbierhan ebe afọ. 5 Ohẹn ghi wẹ ne a gbe ọkpa vbe ahianmwẹ nii ye uwawa ne amẹ ne a da sa ke ẹzẹ rre ye. 6 Ọ ghi mu ahianmwẹ nọkpa, ọ ghi fi ẹe ye esagiẹn ahianmwẹ ne a gbe nii, ke ẹe kevbe erhan sida nii, kevbe okun ne ọ baa nii ke ovbi erhan ebe afọ nii. 7 Ọ ghi sanmwẹ esagiẹn nii yan ọmwa ne a ra khuẹ hin evbirregbekẹn rre, igba ihinrọn, ọ ghi ta ẹe wẹ ẹ i ghi mwẹ awua. Ọ ghi sẹ ahianmwẹ ne a ma gbe nii rae ne ọ tin la oha gha rrie. 8 Ọmwa nii ghi họ ukpọn rẹn, ọ ghi zẹ eto ẹre hia kua, ọ ghi ya khuẹ, ẹghẹ nii, ọ ghi do gha re ne ẹ i ghi mwẹ awua. Ọ sẹtin la uwu agọ sokpan, ọ ghi di owa ẹre ya ọ te sẹ ikpẹdẹ ihinrọn. 9 Vbe ikpẹdẹ ne ogihinrọn, ọ ghi vbe dọlegbe zẹ eto, ẹtu, ifuẹn aro kevbe ehe ne eto ghi ye vbe egbe ẹre hia; ọ ghi họ ukpọn rẹn, ọ ghi khuẹ, ẹghẹ nii, ọ ghi do gha re ne ẹ i ghi mwẹ awua. 10 Vbe ikpẹdẹ nogierẹnrẹn, ọ ghi viọ ivbi ogho eva kevbe ovbi ohuan amwẹ ọkpa, iran ghi gha re ne ẹ i mwẹ okan, uwan irhuarhua isẹn ne a ya ofigbọn ọliv gbe, ke ẹe kevbe ukhiọnmwẹ ọgọ ọghe ofigbọn ọliv.11 Ohẹn ghi rhie ọmwa na, ke ẹe kevbe emwi izẹọhẹ na, gha rrie onurho Owa Ukpọn Ile. 12 Iyeke ọnii ohẹn ghi mu ọkpa vbe ivbi ogho nii, ọ ghi ya ẹe zọ ese zẹ vbe ese a hae werriegbe ke ẹe kevbe ukhiọnmwẹ ọgọ ofigbọn ọliv nii, ọ ghi viọ ẹre rre zẹ vbe ihaoko kpataki gie Nọyaẹnmwa ne avbe ohẹn. 13 Ọ ghi gbe ovbi ohuan amwẹ nii vbe ehe ne a na gbele aranmwẹ ese orukhọ ke ọghe ese ne a giẹn uan. Ọ ghi ru ẹe vberriọ, rhunmwuda, izọese a hae werriegbe, zẹ vbene ese orukhọ vbe ye, avbe ohẹn ọre ọ yanrẹn, emwi ne ọ huanrẹn ẹsẹse ọre nọ. 14 Ohẹn ghi rhie vbe esagiẹn ovbi ohuan amwẹ nii, ọ ghi rhie ẹre ye etọghọ ehọ obọ erha ọmwa, ikpinhianbọ nogie ọghe obọ erha ọmwa, kevbe ikpinhianwẹ ne ogie ọghe owẹ erha ọmwa ọmwa ne a ra ya khian ne ẹ i ghi mwẹ awua nii. 15 Ohẹn ghi rhie vbe ofigbọn ọliv nii, ọ ghi sa ẹe ye atataobọ obọ iye ọmwa ọghe irẹn tobọ ẹre. 16 Ọ ghi fi ikpinhianbọ obọ erha ọmwa ọghọe yọ, ọ ghi sanmwẹ eso vbọ ye evba igba ihinrọn vbe sirra e Nọyaẹnmwa. 17 Ọ ghi rhie vbe ofigbọn nii ne ọ rre ọre atataobọ kevbe esagiẹn ovbi ohuan amwẹ nii, ọ ghi rhie ẹre ye eto ọghe ehọ obọ erha ọmwa kevbe ikpinhianwẹ ne ogie ọghe owẹ obọ erha ọmwa ọghe ọmwa ne a ra kha ighẹ ẹ i ghi mwẹ awua nii. 18 Ọ ghi hihiẹ ne ọ ghi dekẹ vbe ofigbọn ne ọ rre ọre obọ yan ọmwa nii uhunmwu, odẹ vbenian ọ re ọ gha ya ru iruemwi akpehuan.
DECEMBER 28–JANUARY 3
EMWI EWE NI RRE UWU ẸMWẸ ỌGHE OSANOBUA | LẸVITIKỌS 16-17
“Emwi Ne Ima Miẹn Ruẹ Vbe Ẹdẹ A Miẹn Ayabọ”
(Lẹvitikọs 16:12) ọ ghi ya ọkpan erhẹn wan erhẹn ẹyin ne ọ yan ke aka rre, ọ ghi vbe viọ uguobọ eva ọghe eturari ne ọ maan, ọ ghi viọ ehia gha die uwu Ehe Nọhuansẹẹ Ehia nii.
Emwi Ne Ima Gha Miẹn Ruẹ Vbe Ebe Lẹvitikọs
Tie Lẹvitikọs 16:12, 13. Gia kha wẹẹ, u rre evba vbe Ẹdẹ A Miẹn Ayabọ. U ghi ghee, ogie ohẹn la uwu ibọkpọ ọghe ugamwẹ. Igbaha ẹre ogie ohẹn la Ehe Nọ Huan Sẹ Ehia vbe Ẹdẹ A Miẹn Ayabọ. Sokpan okaro nọ ya laọ na khin. Ọ keghi ya obọ ọkpa da ọkpan ọghe eturari yi, vbene ọ na ya obọ nọkpa da egbẹnghẹngbẹnghẹn na ya wan erhẹn yi. Ọ ghi sẹ onurho ọghe Ehe Nọ Huan Sẹ Ehia, ọ na ka mudia. Ọ na ghi fẹko ya ọghọ la uwu ẹre, ọ na ya mudia ye odaro ẹkpẹti ile. Ọ na yevbe na miẹn wẹẹ odaro Osanobua ne Jehova tobọre ẹre ọ wa mudia yi! Ẹre ogie ohẹn na ghi tue eturari nii ye ugiọnmwẹ erhẹn nọ rre egbẹnghẹngbẹnghẹn nọ dayi mwẹ obọ, ughugha nii na ghi do gha winhin vẹẹ vẹẹ. Ẹghẹ nogieva nọ khian ya la uwu Ehe Nọ Huan Sẹ Ehia nii, ẹre ọ khian ya mu esagiẹn ọghe aranmwẹ na khian ya ru izọese lele egbe. Ọna rhiema wẹẹ, te ọ ka giẹn eturari nẹ, ọ ke ya esagiẹn nii zọhẹ gie Jehova.
(Lẹvitikọs 16:13) Evba nii, ọ ghi viọ eturari nii ye erhẹn vbe odaro Nọyaẹnmwa, ighogho eturari nii gha degue ugue Ẹkpẹti Ile nii ne ọ ghẹ miẹn ehe na dẹghe ẹre, ne ọ ghẹ ya wu.
Emwi Ne Ima Gha Miẹn Ruẹ Vbe Ebe Lẹvitikọs
De emwi ne eturari na giẹn vbe Ẹdẹ A Miẹn Ayabọ maa ima re? E Baibol gi ima rẹn wẹẹ, te erhunmwu ne eguọmwadia e Jehova na yevbe eturari. (Psm 141:2; Arhie 5:8) Yerre wẹẹ, te ogie ohẹn ya ọghọ ne Jehova, vbe ọ gha khian giẹn eturari vbe Ehe Nọ Huan Sẹ Ehia. Erriọ ẹre ọ vbe khẹke ne ima gha ya ọghọ ne Jehova, vbe ima ghaa na erhunmwu gie ẹre. Ukpamuyọmọ nọkhua wa nọ, ne Ayi nọ yi agbọn kevbe ẹrinmwi na kue ne ima gha na erhunmwu gie irẹn, kevbe nọ na si ima kẹ egbe zẹvbe ivbi ẹre. (Jems 4:8) Ọ na vbe miẹn ima yi zẹvbe ọsiọre! (Psm 25:14) Ma wa gbọyẹmwẹ ye ukpamuyọmọ ne ọ mu ima yi na, rhunmwuda ọni, ma ma hoo ne ima ya ekhue muẹn.
(Lẹvitikọs 16:14, 15) Ọ ghi rhie vbe esagiẹn ẹkhuia ẹmila nii, ọ ghi ya ikpinhianbọ ẹre sanmwẹ ọẹn ye odaro ugue ẹkpẹti nii, ọ ghi sanmwẹ eso ye odaro Ẹkpẹti Ile nii igba ihinrọn. 15 Vbe iyeke ọnii, ọ ghi gbe ẹwe izọese orukhọ ọghe emwa nii, ọ ghi mu esagiẹn ọnrẹn gha die Ehe Nọhuansẹẹ Ehia, ọ ghi sanmwẹ ọẹn yan ugue ẹkpẹti nii kevbe odaro Ẹkpẹti Ile nii, zẹ vbene ọ vbe ru esagiẹn ẹkhuia ẹmila nii.
Emwi Ne Ima Gha Miẹn Ruẹ Vbe Ebe Lẹvitikọs
Yerre wẹẹ, te ogie ohẹn ka giẹn eturari nẹ, ọ ke zọ ese gie Jehova. Te irẹn ka giẹn eturari nii, ne Osanobua mieke na miẹn izọese ne irẹn khian ru yi. De emwi ne ọna maa ima re? A te miẹn wẹẹ Jesu ya arrọọ ọghẹe ru izọese ne emwa nagbọn, ọ mwẹ emwi nọ ka ru, nọ ru ekpataki sẹ izọese nọ do ru. De emwi ne ọni khin? Irẹn keghi họn ẹmwẹ ne Jehova, ọ na vbe da imudiase ọghẹe yi ya sẹ ufomwẹ, ne Jehova mieke na miẹn izọese ọghe irẹn yi. Odẹ vbenian ẹre Jesu ya rhiẹre ma wẹẹ, na gha ru emwi nọ ya ẹko rhiẹnrhiẹn e Jehova ẹre ọ maan sẹ. Jesu vbe rhiẹre ma wẹẹ, odẹ ne Erhae ya khaevbisẹ ẹre ọ maan sẹ.
Gualọ Emwi Ewe Ọghe Orhiọn
(Lẹvitikọs 16:10) Ne a zẹ ọre ọghe Azazẹl nii, a ghi muẹn gie Nọyaẹnmwa vbe ne a ma na gbe ẹe rua, a ghi zọrobọ ne ọ la ato bu Azazẹl ne ọ miẹn ehe na viọ orukhọ emwa nii gha rrie.
it-1 226 ¶3
Azazel
As the apostle Paul explained, by Jesus’ offering of his own perfect human life as a sacrifice for the sins of mankind, he accomplished far more than had been achieved by “the blood of bulls and of goats.” (Heb 10:4, 11, 12) He thus served as “the scapegoat,” being the ‘carrier of our sicknesses,’ the one “pierced for our transgression.” (Isa 53:4, 5; Mt 8:17; 1Pe 2:24) He ‘carried away’ the sins of all who exercise faith in the value of his sacrifice. He demonstrated the provision of God to take sinfulness into complete oblivion. In these ways the goat “for Azazel” pictures the sacrifice of Jesus Christ.
(Lẹvitikọs 17:10, 11) Ovbi Izrẹl ra orhunmwuyẹn ni rre uwu ẹbu iran gha rri emiowo kẹe kevbe esagiẹn, e Nọyaẹnmwa gha mu aro da ẹre, ẹ i ghi ra vbe ka ẹe ba emwa irẹn. 11 Arrọọ ọghe emwikemwi ne ọ ghi rre agbọn nẹ, esagiẹn ọre ọ ye, ọnii ọ zẹe ne Nọyaẹnmwa na ta ẹe wẹ ne a gha da esagiẹn hia ye uhunmwu aka ne ọ kpe orukhọ emwa nii kua. Te esagiẹn kpe orukhọ kua.
w14 11/15 10 ¶10
Why We Must Be Holy
Read Leviticus 17:10. Jehovah commanded the Israelites not to eat “any sort of blood.” Abstaining from blood—animal or human—is a Christian requirement as well. (Acts 15:28, 29) We shudder at the very thought of having God ‘set his face against us’ and cut us off from his congregation. We love him and want to obey him. Even when confronted with a life-threatening situation, we are determined not to cave in to the pleas and demands of those who do not know Jehovah and who do not care to obey him. Yes, we expect to be ridiculed for abstaining from blood, but we choose to be obedient to God. (Jude 17, 18) What view on this subject will strengthen us to “be firmly resolved” not to eat blood or accept a blood transfusion?—Deut. 12:23.
E Baibol Na Tie
(Lẹvitikọs 16:1-17) E Nọyaẹnmwa keghi gu e Mosis guan iyeke vbe ivbi Erọn eveva ghi wulo nẹ, iran ne a gbele ua vbe ẹghẹ ne iran na zẹ ọhẹ erhẹn awua gie Nọyaẹnmwa. 2 Ọ keghi kha wẹẹ, “Tama Erọn ne ọtuẹn wẹ ẹghẹ ne ọ khẹke ọ re ọ gha ya gha fian ukpọn onurho gberra la uwu Ehe Nọhuansẹẹ hia, rhunmwuda evba nii ọre I na la uwu okuku rhiegbe ma vbe odukhunmwu ugue Ẹkpẹti Ile. Deghẹ ọ ma họn, a gha gbe ẹe rua. 3 Ọ gha mu ovbi ẹkhuia ẹmila ya zọ ese orukhọ nẹ, kevbe ogho ne ọ ya zọ ese na giẹn uan, iyeke ọnii, ọ sẹtin la uwu Ehe Nọhuansẹẹ Ehia nii.” 4 E Nọyaẹnmwa keghi vbe tama iran ne iran ru vbenian wẹ. Vbe Erọn te la uwu Ehe Nọhuansẹẹ Ehia nii, ọ ghi khuẹ, ọ ghi vbe viọ avbe ẹwu ohẹn yegbe, ẹwu eto ovbiohuẹ, utalawẹ, ugbẹkun kevbe ukugba ọghe uhunmwu. 5 Ivbi Izrẹl ghi viọ ovbukhọ eva ne Erọn ya zọ ese orukhọ kevbe ogho ọkpa ne ese na giẹn uan. 6 Ọ ghi ye ẹkhuia ẹmila zọ ese ye orukhọ ọghe emwa ẹgbẹe ẹre kevbe ọghe egbe ẹre. 7 Iyeke ọnii ọ ghi viọ ovbukhọ eva nii gha rrie onurho Owa Ukpọn Ile. 8 Ọ gha sẹ evba, ọ ghi viọ okuta eva ya yan uta, a ghi ye ọkpa ru ama wẹẹ, “Ọghe Nọyaẹnmwa” ke nọkpa “Ọghe Azazẹl.” 9 Erọn ghi ya ẹwe ne uta zẹẹ vbọ zọ ese ghe Nọyaẹnmwa, zẹ vbe ese orukhọ. 10 Ne a zẹ ọre ọghe Azazẹl nii, a ghi muẹn gie Nọyaẹnmwa vbe ne a ma na gbe ẹe rua, a ghi zọrobọ ne ọ la ato bu Azazẹl ne ọ miẹn ehe na viọ orukhọ emwa nii gha rrie. 11 Erọn ghi gbe ẹkhuia ẹmila nii ye orukhọ ọghọe kevbe ọghe emwa rẹn, 12 ọ ghi ya ọkpan erhẹn wan erhẹn ẹyin ne ọ yan ke aka rre, ọ ghi vbe viọ uguobọ eva ọghe eturari ne ọ maan, ọ ghi viọ ehia gha die uwu Ehe Nọhuansẹẹ Ehia nii. 13 Evba nii, ọ ghi viọ eturari nii ye erhẹn vbe odaro Nọyaẹnmwa, ighogho eturari nii gha degue ugue Ẹkpẹti Ile nii ne ọ ghẹ miẹn ehe na dẹghe ẹre, ne ọ ghẹ ya wu.14 Ọ ghi rhie vbe esagiẹn ẹkhuia ẹmila nii, ọ ghi ya ikpinhianbọ ẹre sanmwẹ ọẹn ye odaro ugue ẹkpẹti nii, ọ ghi sanmwẹ eso ye odaro Ẹkpẹti Ile nii igba ihinrọn. 15 Vbe iyeke ọnii, ọ ghi gbe ẹwe izọese orukhọ ọghe emwa nii, ọ ghi mu esagiẹn ọnrẹn gha die Ehe Nọhuansẹẹ Ehia, ọ ghi sanmwẹ ọẹn yan ugue ẹkpẹti nii kevbe odaro Ẹkpẹti Ile nii, zẹ vbene ọ vbe ru esagiẹn ẹkhuia ẹmila nii. 16 Odẹ vberriọ, ọre ọ gha ru iruemwi ne a ya kpe awua kua hin Ehe Nọhuansẹẹ Ehia rre, hin obọ emwi awua ivbi Izrẹl rre, kevbe hin obọ orukhọ iran hia rre. Ọ ghi ru Owa Ukpọn Ile vberriọ rhunmwuda adesẹneva agọ ne awua ye nii ọre ọ ye. 17 A ghẹ gie a miẹn ọmwa rhọkpa vbe uwu Owa Ukpọn Ile nii ke ẹghẹ ne Erọn ya lao uwu Ehe Nọhuansẹẹ Ehia nii ne ọ ya ru iruemwi akpehuan, rhinrin ọ te do ladian. Ọ ghi ka ru emwi ne egbe ẹre, kevbe ẹgbẹe ẹre kevbe avbe emwa nii nẹ.