MWBR18 02 Laif ahn Minischri Meetin Werkbuk Risaach Infamayshan
FEBIWERI 5-11
CHREZHAZ FAHN DI WERD A GAAD | MACHYU 12-13
“Di Iloschrayshan Bowt di Weet ahn di Weed Dehn”
(Machyu 13:24-26) Den Jeezas tel dehn dis lee stoari: “Di kingdom a hevn da laik weh hapm wen wahn faama skyata gud seed eena wahn feel. 25 Bot wail evribadi mi-di sleep, wahn enimi kohn ahn skyata sohn seed fahn wahn paiznos plaant eena di feel, ahn den ih gaan. 26 Wen di plaant dehn staat tu groa, di bad seed dehn mi-di groa lang wid di gud seed dehn tu.
w13-E 7/15 9-10 ¶2-3
“Look! I Am With You All the Days”
2 The events taking place in that farmerʼs field illustrate how and when Jesus would gather out of mankind the entire wheat class—anointed Christians who will rule with him in his Kingdom. The sowing began at Pentecost 33 C.E. The gathering will be complete when the anointed who are alive at the end of this system of things receive their final sealing and then are taken to heaven. (Matt. 24:31; Rev. 7:1-4) Just as a lookout point on a mountain provides a person with a sweeping view of his surroundings, so this parable gives us a panoramic view of developments that would occur during a period of some 2,000 years. From our vantage point, what developments related to the Kingdom do we discern? The parable describes a time of sowing, growth, and harvesting. This article will focus mainly on the harvesttime.
UNDER JESUSʼ WATCHFUL CARE
3 At the dawn of the second century C.E., “the weeds appeared” when imitation Christians became visible in the world field. (Matt. 13:26) By the fourth century, weedlike Christians had greatly outnumbered anointed Christians. Recall that in the parable, the slaves asked their master for permission to uproot the weeds. (Matt. 13:28) How did the master respond?
(Machyu 13:27-29) Den di faama servant dehn kohn kohn aks ahn seh, ‘Sa, yoo neva skyata gud seed eena yu feel? Da wehpaa dehnya weed dehn kohn fram, den?ʼ 28 “Ih seh, ‘Wahn enimi du dat.ʼ “Den ih servant dehn aks ahn seh, ‘Yu waahn wi goh pul owt di weed dehn fi yu?ʼ 29 “Di faama ansa dehn seh, ‘No, noh du dat, kaa yu mait pul op di gud plaant dehn lang wid di weed dehn.
w13-E 7/15 10 ¶4
“Look! I Am With You All the Days”
4 Speaking about the wheat and the weeds, Jesus said: “Let both grow together until the harvest.” This command reveals that from the first century until today, there have always been some anointed wheatlike Christians on earth. That conclusion is confirmed by what Jesus later told his disciples: “I am with you all the days until the conclusion of the system of things.” (Matt. 28:20) So anointed Christians would be protected by Jesus all the days leading up to the time of the end. However, since they were overgrown by weedlike Christians, we do not know for certain who belonged to the wheat class during that long period of time. However, some decades before the start of the harvest season, the wheat class became discernible. How did that come about?
(Machyu 13:30) Lef dehn loan til taim fi reep di krap. Den Ah wahn mek di werka dehn gyada di weed dehn ahn tai dehn op ahn bon dehn. Bot Ah wahn mek dehn put op di weet dehn eena mi stoaroom.ʼ”
w13-E 7/15 12 ¶10-12
“Look! I Am With You All the Days”
10 First, collecting the weeds. Jesus says: “In the harvest season I will tell the reapers, First collect the weeds and bind them in bundles.” After 1914, the angels began to “collect” weedlike Christians by separating them from the anointed “sons of the kingdom.”—Matt. 13:30, 38, 41.
11 As the collecting work progressed, the distinction between the two groups became ever clearer. (Rev. 18:1, 4) By 1919, it became evident that Babylon the Great had fallen. What especially set true Christians apart from imitation ones? The preaching work. Those taking the lead among the Bible Students began to stress the importance of sharing personally in the Kingdom preaching work. For instance, To Whom the Work Is Entrusted, a pamphlet published in 1919, urged all anointed Christians to preach from house to house. It stated: “The work appears stupendous, but it is the Lordʼs, and in his strength we will perform it. You have the privilege of sharing in it.” What was the response? From that time onward, reported The Watch Tower in 1922, the Bible Students stepped up their preaching activities. Before long, preaching from house to house became a hallmark of those faithful Christians—as it is till this day.
12 Second, gathering the wheat. Jesus commands his angels: “Go to gathering the wheat into my storehouse.” (Matt. 13:30) Since 1919, anointed ones have been gathered into the restored Christian congregation. For those anointed Christians who will be alive at the end of this system of things, the final gathering will take place when they receive their heavenly reward.—Dan. 7:18, 22, 27.
Saach fi Spirichwal Chrezhaz
(Machyu 12:20) Hihn noh wahn step pahn peepl weh week, er goh wid dehn laas lee hoap til ih mek shoar dat jostis win owt pahn di en.
nwtsty stodi noat pahn Mach 12:20
smoakin wik: Di lamp weh dehn yoostu yooz bak den da-mi wahn smaal klay jaar weh ful op wid aliv ail. Wahn wik mi pul op di ail tu di flaym. Di Greek frayz “smoakin wik” mait di rifaa tu wahn wik weh di giv aaf smoak bikaaz paat a it stil di gloa red bot di flaym soon owt er don owt aredi. Di prafesi da Isaiah 42:3 mi prafesai dat Jeezas mi wahn shoa kompashan; hihn neva mi wahn owt di lee spaak a hoap eena dehn wan weh hombl ahn weh ada peepl chreet bad.
(Machyu 13:25) Bot wail evribadi mi-di sleep, wahn enimi kohn ahn skyata sohn seed fahn wahn paiznos plaant eena di feel, ahn den ih gaan.
w16.10-E 32
Did You Know?
Is it believable that in ancient times someone would actually oversow another manʼs field with weeds?
AT MATTHEW 13:24-26, Jesus is quoted as saying: “The Kingdom of the heavens may be likened to a man who sowed fine seed in his field. While men were sleeping, his enemy came and oversowed weeds in among the wheat and left. When the stalk sprouted and produced fruit, then the weeds also appeared.” Different writers have questioned whether this illustration should be considered real, yet ancient Roman legal writings suggest that it should.
“Sowing darnel in a field for purposes of revenge . . . was a crime under Roman legislation. The necessity for a law on the subject suggests that the action was not infrequent,” says one Bible dictionary. Legal scholar Alastair Kerr explains that in 533 C.E., Roman Emperor Justinian published his Digest, a summary of Roman law and excerpts from jurists of the classical period of the law (about 100-250 C.E.). According to this work (Digest, 9.2.27.14), the jurist Ulpian referred to a case considered by the second-century Roman statesman Celsus. Weeds had been sown in another personʼs field, and as a result, a crop was ruined. The Digest considers the legal remedies available to the owner, or tenant farmer, in order to obtain compensation from the perpetrator for the loss suffered.
That such malicious mischief occurred within the Roman Empire in ancient times indicates that the situation Jesus described was true to life.
Baibl Reedin
(Machyu 12:1-21) Rong da sayhn taim wen da mi di Sabat, Jeezas ahn ih disaipl dehn mi-di paas chroo sohn weet feel. Ih disaipl dehn mi hongri, soh dehn mi-di pap aaf di tap a som a di weet ahn eet it. 2 Wen di Farisee dehn si weh mi-di hapm, dehn tel ahn seh, “Luk deh! Fi yoo disaipl dehn di du ting weh deh gens di Laa pahn di Sabat!” 3 Jeezas ansa seh, “Unu neva reed weh Dayvid ahn ih kompni dehn mi du wen dehn mi hongri noh? 4 Ih gaan eena di hows a Gaad ahn tek di hoali bred weh, akaadn tu di Laa, oanli di prees dehn mi sopoas tu eet; ahn hihn ahn ih man dehn eet it. 5 Ahn unu neva yet reed eena di Laa dat di prees dehn eena di templ brok di Sabat ahn stil dehn neva gilti a no sin? 6 Ah tel yu, sohnbadi deh ya weh grayta dan di templ. 7 Eena di Skripcha Gaad seh, ‘Insteda aafa animal sakrifais tu mi, Ah wuda raada unu shoa peepl mersi.ʼ If unu mi oanli noa weh dat meen, den unu wudn kandem mi disaipl dehn weh neva du notn rang. 8 Yu si, di Son a Man ga atariti fi seh weh rait fi peepl du er kyaahn du pahn di Sabat.” 9-10 Jeezas lef fahn deh ahn gaahn da dehn meetn plays, ahn wahn man weh mi ga wahn kripl han mi dehdeh. Dehn mi ga sohn peepl weh mi-di luk fi wahn reezn fi akyooz Jeezas, soh dehn aks ahn seh, “Yoo tink ih rait fi heel sohnbadi pahn di Sabat?” 11 Jeezas aks dehn seh, “If eni a unu ga wahn sheep weh jrap eena wahn big hoal pahn di Sabat, unu noh wahn grab ahn, ahn haal ahn owt? 12 Wahn persn wot moch moa dahn wahn sheep. Soh di Laa alow wi fi du gud pahn di Sabat.” 13 Den ih seh tu di man, “Schrech owt yu han.” Soh ih schrech owt ih han, ahn ih han kohn bak gud gud-wan, sayhn laik di ada han. 14 Bot di Farisee dehn lef ahn gaahn gaahn plan how dehn mi wahn kil Jeezas. 15 Jeezas mi kanchos a weh mi-di hapm, soh ih lef fahn deh. Ahn wahn big big krowd a peepl fala ahn, ahn ih heel aala dehn wan monks dehn weh mi sik. 16 Ih waan dehn noh fi tel nobadi bowt ahn. 17 Dis mi hapm soh dat weh Aizaiya di prafit mi seh mi kohn chroo. Ih mi seh, 18 “Si mi servant weh Ah pik ya. Hihn da di Wan weh Ah lov tu nohmoh nohmoh an Ah oanli pleez wid ahn. Ah wahn gi ahn mi spirit, ahn hihn wahn joj aala di nayshan dehn. 19 Mai servant hihn noh wahn kwaaril ner hala; ahn nobadi noh wahn yehr fi hihn vais owta schreet needa. 20 Hihn noh wahn step pahn peepl weh week, er goh wid dehn laas lee hoap til ih mek shoar dat jostis win owt pahn di en. 21 Ahn aala di nayshan dehn wahn put dehn hoap eena hihn.”
FEBIWERI 12-18
CHREZHAZ FAHN DI WERD A GAAD | MACHYU 14-15
“Jeezas Feed Lata Peepl Chroo Ih Smaal Groop a Disaipl Dehn”
(Machyu 14:16, 17) Bot Jeezas tel dehn seh, “Dehn noh hafu goh no way. Wai unu noh feed dehn?” 17 Dehn ansa ahn seh, “Wee oanli ga faiv bred ahn too fish.”
w13-E 7/15 15 ¶2
Feeding Many Through the Hands of a Few
2 Upon seeing the crowd, Jesus is moved with pity for the people, so he heals the sick among them and teaches them many things about Godʼs Kingdom. When it gets late, the disciples urge Jesus to dismiss the people so that they might go to nearby villages and buy some food for themselves. But Jesus tells his disciples: “You give them something to eat.” His words must seem puzzling to them, for the provisions at hand are meager at best—five loaves and two small fish.
(Machyu 14:18, 19) Jeezas seh, “Bring dehn ya fi mi.” 19 Den Jeezas mek di peepl dehn sidong pahn di graas. Ih tek di faiv bred ahn too fish ahn luk op da hevn ahn gi Gaad tanks. Den ih brok di bred ahn ih gi di disaipl dehn fi gi di peepl dehn.
w13-E 7/15 15 ¶3
Feeding Many Through the Hands of a Few
3 Moved by compassion, Jesus performs a miracle—the only miracle that is recorded by all four Gospel writers. (Mark 6:35-44; Luke 9:10-17; John 6:1-13) Jesus has his disciples tell the crowd to recline on the green grass in groups of 50 and of 100. After saying a blessing, he begins breaking the bread and dividing up the fish. Then, rather than giving the food to the people directly, Jesus distributes it “to the disciples, the disciples in turn to the crowds.” Miraculously, there is more than enough for everyone to eat! Just think: Jesus has fed thousands through the hands of a few—his disciples.
(Machyu 14:20, 21) Evribadi eet til dehn ful, ahn den di disaipl dehn pik op hoal a twelv baaskit ful a di lee pees a bred dehn ahn fish weh mi lefoava. 21 Da mi bowt faiv towzn man aloan weh mi eet bisaidz uman ahn pikni.
nwtsty stodi noat pahn Mach 14:21
bisaidz uman ahn pikni: Machyu da-mi di onli wan weh menshan uman ahn pikni wen ih mi rait bowt dis mirakl. Ih pasabl dat di toatal amonk a peepl weh mi geh food joorin dis mirakl da-mi oava 15,000.
w13-E 7/15 15 ¶1
Feeding Many Through the Hands of a Few
IMAGINE the scene. (Read Matthew 14:14-21.) It is just before the Passover of 32 C.E. A crowd of some 5,000 men, besides women and young children, are with Jesus and his disciples at a deserted place in the vicinity of Bethsaida, a village on the north shore of the Sea of Galilee.
Saach fi Spirichwal Chrezhaz
(Machyu 15:7-9) Unu hipokrit unu! Weh Aizaiya di prafit mi seh bowt unu da chroo. Ih mi seh, 8 ‘Dehnya peepl aana mi wid dehn mowt, bot dehn haat deh faar fahn mi. 9 Dehn wership noh meen notn tu mi kaa dehn di teech fi dehn oan roolz, weh dehn mek op laik ih kohn fahn Gaad.ʼ”
nwtsty stodi noat pahn Mach 15:7
hipokrit: Fos, di Greek werd hy·po·kri·tesʹ mi rifaa tu di Greek (ahn layta Roaman) akta dehn weh wayr sohn big maas fi mek dehn vais song haada. Dehn yooz di term fi diskraib enibadi weh haid wat da dehn reel perpos er persnaliti, laik wen dehn lai er put aan wahn shoa. Eena dis vers, Jeezas kaal di Jooish rilijos leeda dehn “unu hipokrit unu.”—Mach 6:5, 16.
(Machyu 15:26) Jeezas ansa di laydi seh, “Ih noh rait fi tek di pikni dehn bred ahn chroa it fi di daag dehn.”
nwtsty stodi noat pahn Mach 15:26
pikni . . . lee daag dehn: Sins wahn daag da neva wahn kleen animal anda di Laa a Moaziz, lata taim di skripcha dehn yooz di term eena wahn negitiv way. (Le 11:27; Mach 7:6; Fil 3:2; Rev 22:15) Bot, eena Jeezas kanvasayshan da Maak (7:27) ahn Machyu, dehn yooz wahn term weh stan fi “lee daag” er “hows daag” fi mek ih noh song soh rof. Dis ku shoa wi dat Jeezas mi-di yooz wahn lovin term fi di animal dehn weh mi liv eena di hows a peepl weh da noh Joo. Wen Jeezas kompyaa di Izrelait dehn tu “pikni” ahn dehn wan weh da noh Joo tu “lee daag,” ih mi-di shoa wat fi kohn fos. Eena wahn hows weh ga pikni ahn daag, di pikni mi fi geh food fos.
Baibl Reedin
(Machyu 15:1-20) Den sohn Farisee ahn sohn teecha a di Laa kohn tu Jeezas fahn Jeroosalem ahn aks ahn seh, 2 “Da wai fi yoo disaipl dehn noh goh chroo di washin serimoni bifoa dehn eet, laik how di oal taim peepl dehn doz du?” 3 Jeezas ansa dehn seh, “Ahn da wai unu brok Gaad komanment jos sayka kip op fi unu oan ting dehn weh unu du? 4 Kaa Gaad seh, ‘Unu mos aana unu ma ahn unu pa,ʼ ahn den ih seh, ‘Enibadi weh taak bad bowt dehn ma ahn dehn pa wahn hafu geh put tu det.ʼ 5 Bot unu seh dat if sohnbadi tel dehn ma er dehn pa dat wateva dehn mi ga fi gi dehn, dehn gi Gaad insted, 6 den dat meen dat da persn noh wahn hafu aana dehn ma ner dehn pa, ahn soh dehn noh wahn hafu gi dehn notn. Soh sayka fi unu roolz dehn weh unu mek op, unu mek di Werd a Gaad noh meen notn. 7 Unu hipokrit unu! Weh Aizaiya di prafit mi seh bowt unu da chroo. Ih mi seh, 8 ‘Dehnya peepl aana mi wid dehn mowt, bot dehn haat deh faar fahn mi. 9 Dehn wership noh meen notn tu mi kaa dehn di teech fi dehn oan roolz, weh dehn mek op laik ih kohn fahn Gaad.ʼ” 10 Den Jeezas kaal di peepl dehn tu ahn, ahn ih tel dehn seh, “Unu lisn ahn andastan weh Ah seh. 11 Da noh weh goh eena sohnbadi mowt weh mek dehn haat doti, bot weh kom owta dehn mowt, dat da weh mek dehn haat doti.” 12 Den di disaipl dehn kohn tu Jeezas ahn tel ahn seh, “Yoo mi noa seh dat di Farisee dehn mi wel ofendid wen dehn yehr weh yoo seh?” 13 Jeezas ansa seh, “Evri plaant weh mai Faada eena hevn neva plaant wahn geh root op. 14 Lef dehn loan; dehn da jos sohn gaid weh blain. Ahn if wahn man weh blain leed rong wahn nada blain man, den too a dehn wahn jrap eena hoal.” 15 Den Peeta seh tu ahn, “Tel wi weh yu meen wen yu taak bowt weh mek peepl haat doti.” 16 Jeezas ansa seh, “Unu stil noh andastan needa? 17 Unu noh si seh dat eniting weh goh eena yu mowt paas chroo yu stomok ahn den ih paas owta yu badi? 18 Bot weh kom owta wahn persn mowt kohn fahn dehn haat, ahn dat da weh mek dehn doti fi chroo. 19 Kaa weh deh eena wahn persn haat da weh mek dehn tink op fi du aal kaina bad ting, laik merda, ahn cheet pahn dehn hozban er dehn waif, sleep rong, teef, tel lai ahn slanda peepl. 20 Dehn wikid ting deh da weh doti wahn persn haat. Bot fi eet widowt wash dehn han noh mek dehn haat doti.”
FEBIWERI 19-25
CHREZHAZ FAHN DI WERD A GAAD | MACHYU 16-17
“Yoo di Si Tingz di Way Gaad Si Dehn?”
(Machyu 16:21, 22) Fahn da taim goh bak, Jeezas staat tu shoa ih disaipl dehn dat ih mi hafu goh da Jeroosalem ahn sofa lata ting fahn di Jooish leeda dehn, ahn di cheef prees dehn, ahn dehn wan weh teech di Laa. Den dehn mi wahn kil ahn, bot chree dayz layta ih mi wahn rayz op bak fahn di ded. 22 Den Peeta jraa Jeezas wan said ahn tel ahn shaap-wan fi stap taak laik dat. Ih tel ahn seh, “Gaad wahn neva mek dat hapm tu yu.”
w07-E 2/15 16 ¶17
Husbands—Recognize Christʼs Headship
17 On another occasion, Jesus explained to his apostles that he must go to Jerusalem, where he would be persecuted by “the older men and chief priests and scribes, and be killed, and on the third day be raised up.” At this Peter took Jesus aside and began to rebuke him, saying: “Be kind to yourself, Lord; you will not have this destiny at all.” Clearly, Peterʼs view had been blurred by sentimentality. Correction was in order. So Jesus said to him: “Get behind me, Satan! You are a stumbling block to me, because you think, not Godʼs thoughts, but those of men.”—Matthew 16:21-23.
(Machyu 16:23) Bot Jeezas ton tu Peeta ahn seh, “Get fahn fronta mi, Saytan! Yoo di luk pahn aala dis di way peepl see‘t, noh laik how Gaad see‘t.”
w15-E 5/15 13 ¶16-17
Be Watchful—Satan Wants to Devour You!
16 Satan can fool even zealous servants of Jehovah. For example, consider what happened when Jesus told his disciples that he was about to be killed. No doubt with good motive, the apostle Peter took him aside and said: “Be kind to yourself, Lord; you will not have this happen to you at all.” Jesusʼ reply to Peter was firm: “Get behind me, Satan!” (Matt. 16:22, 23) Why did Jesus call Peter “Satan”? Because Jesus understood what was about to happen. The hour approached when he would die as a ransom sacrifice and prove the Devil a liar. At that critical juncture in human history, it was not a time for Jesus to “be kind” to himself. Relaxing his guard would have been precisely what Satan wanted him to do.
17 As we near the end of this system of things, we too are living in critical times. Satan wants us to relax our guard, to “be kind” to ourselves by carving out a niche in this world, thus losing our sense of urgency. Do not let that happen to you! Instead, “keep on the watch.” (Matt. 24:42) Never believe Satanʼs deceptive propaganda that the end is far off—or that it is not coming at all.
(Machyu 16:24) Den Jeezas tel ih disaipl dehn seh, “If eni a unu waahn fala mi, unu mos stap goh afta weh unu waahn fi fi unu oanself. Pik op yu kraas ahn fala mee.
w06-E 4/1 23 ¶9
‘Go and Make Disciples, Baptizing Themʼ
9 What does following Jesusʼ example in doing Godʼs will involve? Jesus said to his disciples: “If anyone wants to come after me, let him disown himself and pick up his torture stake and continually follow me.” (Matthew 16:24) Here he outlined three things that we must do. First, we “disown” ourselves. In other words, we say no to our selfish, imperfect inclinations and yes to Godʼs counsel and direction. Second, we ‘pick up our torture stake.ʼ In Jesusʼ day a torture stake was a symbol of shame and suffering. As Christians, we accept our part in suffering for the sake of the good news. (2 Timothy 1:8) Although the world may ridicule or reproach us, like Christ we ‘despise shame,ʼ happy in the knowledge that we are pleasing God. (Hebrews 12:2) Finally, we follow Jesus “continually.”—Psalm 73:26; 119:44; 145:2.
Saach fi Spirichwal Chrezhaz
(Machyu 16:18) Soh Ah wahn kaal yu ‘Peeta,ʼ weh meen ‘wahn stoan,ʼ ahn da pahn dis rak Ah wahn bil mi cherch, ahn aala di powa weh deh eena hel noh wahn ku stan op gens it.
nwtsty stodi noat pahn Mach 16:18
Yoo da Peeta, ahn da pahn dis stoan: Di Greek werd peʹtros eena di mayl faam meen “wahn pees a rak; wahn stoan.” Rait ya, dehn yooz it az wahn naym (Peter), weh da Saiman naym weh Jeezas giv ahn eena di Greek langwij. (Jan 1:42) Di werd peʹtra eena di feemayl faam meen “rak,” ahn ih ku meen salid rak, wahn klif, er wahn big big rak. Yu ku fain dis Greek werd da Mach 7:24, 25; 27:60; Look 6:48; 8:6; Roam 9:33; 1Ko 10:4; 1Pee 2:8. Ih mi luk laik Peeta neva si ihself az di rak weh Jeezas wuda mi bil ih kangrigayshan pan, bikaa da 1 Peeta 2:4-8 hihn mi seh dat Jeezas da di “kaanastoan” weh Gaad mi prafesai bowt, di wan weh Gaad ihself mi pik. Eena di saym way, di apasl Paal mi kaal Jeezas di “fongdayshan” ahn di spirichwal “rak.” (1Ko 3:11; 10:4) Soh eena dis vers da laik Jeezas mi-di seh: ‘Yoo, di wan weh Ah di kaal Peeta, Wahn Pees a Rak, don fain owt hoo reeli da di Krais, “dis rak,” di wan hoo wahn bee di fongdayshan a di Kristyan kangrigayshan.ʼ
kangrigayshan: Dis da di fos taim di Greek werd ek·kle·siʹa geh menshan. Ih kohn fahn too Greek werd, ek, weh meen “owt,” ahn ka·leʹo, weh meen “fi kaal.” Ih di rifaa tu wahn groop a peepl weh dehn kaal fi wahn speshal reezn er fi du sohnting tugeda. (Si di Glosari.) Eena dis vers, Jeezas mi pridik di staat a di Kristyan kangrigayshan, weh mi wahn mek op a anointid Kristyanz, hoo da “stoan weh livin” ahn weh Gaad di yooz fi “bil wahn spirichwal hows.” (1Pee 2:4, 5) Dehn yooz dis Greek werd wahn lat eena di Septuagint fi di Heebroo werd weh meen “kangrigayshan,” weh lata taim di rifaa tu di Izrelait dehn az wahn nayshan a Gaad peepl. (De 23:3; 31:30) Aks 7:38 di rifaa tu di Izrelait dehn weh geh kaal owta Eejip az wahn “kangrigayshan.” Da sayhn laik how Kristyanz weh Gaad “bring . . . fahn owta daaknis” ahn geh ‘pik . . . owta di werlʼ ahn mek op di ‘kangrigayshan a Gaad.ʼ—1Pe 2:9; Jan 15:19; 1Ko 1:2.
(Machyu 16:19) Ah wahn gi yu di kee dehn fi di kingdom a hevn, ahn eniting weh yoo alow pahn ert, Gaad wahn alow op da hevn, ahn eniting weh yoo noh alow pahn ert, Gaad noh wahn alow op da hevn needa.”
nwtsty stodi noat pahn Mach 16:19
kee dehn fi di Kingdom a hevn: Wen di Baibl taak bowt sohnbadi weh geh wahn kee, weda da mi wahn akchwal kee er wahn kee weh reprizent sohnting, dis mi meen dat dehn mi chros da persn wid wahn sertn amonk a atariti. (1Ch 9:26, 27; Isa 22:20-22) Soh, di werd “kee” meen atariti ahn rispansabiliti. Peeta mi yooz dehnya “kee” fi oapm op di way fi di Jooz (Aks 2:22-41), Samaritan (Aks 8:14-17), ahn dehn wan weh da noh Joo (Aks 10:34-38). Soh now, dehn mi ga di apachooniti fi geh Gaad spirit ahn kuda mi luk faawod fi bee paat a Gaad Kingdom da hevn.
Baibl Reedin
(Machyu 16:1-20) Di Farisee ahn di Sadyusee dehn kohn fi chrai tes owt Jeezas, soh dehn aks ahn fi du wahn mirakl az wahn sain fi shoa dat hihn kohn fahn Gaad. 2 Jeezas ansa dehn seh, “Wen da eevnin taim unu seh, ‘Di weda wahn gud kaa di skai red.ʼ 3 Ahn maanin taim unu seh, ‘Staam wahn deh kaa di skai red ahn ih di blak op.ʼ Unu noa how fi reed di sain dehn eena di skai, soh how kom unu noh andastan di sain dehn weh shoa weh Gaad di du rait now? 4 Disya jenarayshan wikid; dehn noh faytful tu Gaad ataal. Dehn di aks fi wahn sain fahn hevn, bot di oanli sain dehn wahn geh da di sain weh dehn geh fahn weh mi hapm wid Joana.” Den Jeezas lef deh ahn gaan. 5 Di disaipl dehn mi faget fi kehr bred wen dehn gaahn kraas di neks said a di lagoon. 6 Jeezas tel dehn seh, “Unu beta main; kyaaful a di Farisee ahn di Sadyusee dehn ees.” 7 Di disaipl dehn mi-di taak bowt it monks dehnself. Dehn seh, “Hihn seh dat kaa wi neva bring no bred.” 8 Bot Jeezas mi kanchos a weh dehn mi-di seh, soh ih seh, “Unu fayt leel, sa. Da wai unu di taak monks unuself bowt how unu noh ga no bred? 9 Unu stil noh si yet? Unu noh memba di faiv bred weh feed di faiv towzn peepl dehn, ahn humoch baaskit a lefoava bred unu gyada op? 10 Er di sebm bred weh mi feed di foa towzn peepl dehn, ahn humoch baaskit unu gyada op?11 Soh da how unu kudn si dat Ah neva mi-di taak bowt bred? Kyaaful a di Farisee ahn Sadyusee dehn ees.” 12 Da den dehn mi jos andastan dat Jeezas neva mi-di tel dehn fi kyaaful a di ees weh deh eena bred, bot da mi di teechin a di Farisee ahn di Sadyusee dehn ih mi-di taak bowt. 13 Now wen Jeezas kohn tu di ayrya rong Seezareeya Filipai, ih aks ih disaipl dehn, “Da hoo peepl seh da di Son a Man?” 14 Dehn tel ahn seh, “Sohn peepl seh dat yoo da Jan di Baptis; sohn ada wan seh yoo da Ilaija; ahn stil sohn neks wan dehn seh yoo da Jerimaiya er wan a di prafit dehn.” 15 Den Jeezas aks dehn seh, “Bot da hoo yoo seh da mee?” 16 Saiman Peeta ansa seh, “Yoo da di Krais weh da di Son a di livin Gaad.” 17 Ahn Jeezas ansa ahn seh, “Saiman, weh da Joana son, Gaad bles yu! Kaa da noh no hyooman been mek yoo noa dat, bot da mai Faada eena hevn. 18 Soh Ah wahn kaal yu ‘Peeta,ʼ weh meen ‘wahn stoan,ʼ ahn da pahn dis rak Ah wahn bil mi cherch, ahn aala di powa weh deh eena hel noh wahn ku stan op gens it. 19 Ah wahn gi yu di kee dehn fi di kingdom a hevn, ahn eniting weh yoo alow pahn ert, Gaad wahn alow op da hevn, ahn eniting weh yoo noh alow pahn ert, Gaad noh wahn alow op da hevn needa.” 20 Den Jeezas waan ih disaipl dehn noh fi tel nobadi dat hihn da di Krais.
FEBIWERI 26–MAACH 4
CHREZHAZ FAHN DI WERD A GAAD | MACHYU 18-19
“Chrai Yu Bes Noh fi Kaaz Yuself an Adaz fi Stombl”
(Machyu 18:6, 7) “Bot if enibadi du eniting fi mek eni a dehnya lee pikni ya weh bileev eena mi du eniting rang, den ih wuda beta fi dehn if dehn tai wahn big hevi rakstoan rong dehn nek ahn chroa dehn da batam a di see mek dehn jrongdid. 7 “Big chrobl wahn kohn pahn di peepl dehn a di werl sayka aala di ting dehn weh mek peepl sin. Dehn ting deh wahn hafu kohn, bot dehn wan weh mek dehn kohn wahn deh eena big chrobl.
nwtsty stodi noat dehn pahn Mach 18:6, 7
wahn stoan weh wahn dongki ton fi grain di grayn ahn fi mash aliv: Er “wahn big rakstoan.” Lit., “wahn stoan fi wahn dongki.” Wahn stoan laik dat da-mi bowt 4-5 fut waid, an ih mi soh hevi dat wahn dongki mi haftu ton it.
fi stombl: Di fos meenin a di Greek werd skanʹda·lon, “fi stombl,” mi-di rifaa tu wahn chrap; sohn peepl seh dat da mi di stik weh eena di chrap weh mi ga di bayt pan it. Soh ih kohn fi meen eniting weh kaaz sohnbadi fi stombl er faal dong. Bot eena dis kays, ih di rifaa tu wen wi akshan er sertn sichuwayshan eena laif kaaz wahn persn fi mek wahn bad disizhan, fi stombl, fi du sohnting weh goh gens Jehoava standad dehn, er fi sin. Da Mach 18:8, 9, di verb skan·da·liʹzo chranslayt tu “kaaz fi stombl,” er ih ku meen “kaaz fi sin” er “fi bee sohnting weh chrap sohnbadi.”
nwtsty meedya
Wahn stoan fi grain
Dehn mi yooz sohn big stoan fi grain di grayn ahn fi mash di aliv dehn fi geh di ail owta it. Som a di stoan dehn mi smaal inof dat peepl kuda mi ton it dehnself, bot som a dehn mi soh big dat wahn animal mi haftu ton it. Ih kuda mi bee wahn big stoan laik dis wan weh di Filisteen dehn mi foas Samson fi ton fi dehn. (Jg 16:21) Di stoan weh wahn animal mi haftu ton mi kaman eena Izrel an chroo di Roaman Empaiya.
Opa ahn Loawa Stoan Dehn fi Grain
Peepl mi yooz wahn animal weh dehn wuda rayz eena dehn yaad laik wahn dongki, fi ton wahn big stoan laik dis wan fi grain di grayn ahn fi mash di aliv dehn fi geh di ail owta it. Di opa stoan fi grain wuda bee bowt 5 fut waid ahn dehn wuda ton it pahn wahn biga stoan weh dehn wuda put da batam.
(Machyu 18:8, 9) “If yu han er yu fut di mek yu sin, den chap it aaf ahn dash it weh. Ih beta fi kripl ahn liv fareva dan fi ga yu too han ahn yu too fut dehn ahn geh pich eena hel weh di faiya neva owt. 9 Ahn if wan a yu aiy di mek yu sin, den dig it owt ahn dash it weh; ih beta fi ga wan aiy ahn liv fareva dan fi ga yu too aiy dehn ahn geh pich eena faiya da hel.
nwtsty stodi noat pahn Mach 18:9
Gehena: Dis werd kohn fahn di Heebroo werdz geh hin·nomʹ, weh meen “vali a Hinom,” weh deh da di Wes ahn Sowt a Jeroosalem. (Si Ap. B12, map “Jerusalem and Surrounding Area.”) Wen Jeezas mi deh pahn di ert, dis vali mi en op fi bee wahn plays fi bon op gyaabij, soh di werd “Gehena” da-mi wahn gud sain fi kompleet dischrokshan.
nwtstg Glosari
Gehena
Di Greek naym fi di Vali a Hinom, weh deh sowtwes a Jeroosalem. (Jer 7:31) Wahn prafesi mi seh dat dis da wahn plays wehpaat dehn mi wahn skyata bowt di ded badi dehn. (Jer 7:32; 19:6) No proof deh weh shoa dat dehn yoostu taacha er bon op peepl er animal alaiv da dis gyaabij domp. Soh Gehena da noh wahn plays weh dehn taacha er bon op peepl afta dehn ded. Bot, wen Jeezas an ih disaipl dehn mi seh dat sohn peepl wahn en op da Gehena, dehn meen dat dehndeh peepl wahn geh dischrai fi gud.—Rev 20:14; Mach 5:22; 10:28.
(Machyu 18:10) “Ahn si dat unu noh luk dong pahn non a dehnya lee wan ya, kaa fi dehn aynjel aalwayz deh op da hevn fronta mi Faada fays.
nwtsty stodi noat pahn Mach 18:10
deh op da hevn fronta mi faada fays: Er “ku get tu mi Faada.” Da onli di spirit kreecha dehn ku si Jehoava fays bikaa onli dehn ku deh wid hihn eena hevn.—Ex 33:20.
w10-E 11/1 16
How Spirit Creatures Affect Us
Jesus revealed that angels are given the responsibility to look out for the spiritual welfare of Godʼs servants. Thus, when Jesus warned his disciples against stumbling others, he said: “See to it that you men do not despise one of these little ones; for I tell you that their angels in heaven always behold the face of my Father who is in heaven.” (Matthew 18:10) By this, Jesus did not necessarily mean that each of his followers has a guardian angel assigned to him. But Jesus did show that angels who work closely with God have an active interest in members of the Christian congregation.
Saach fi Spirichwal Chrezhaz
(Machyu 18:21, 22) Den Peeta kohn ahn seh tu Jeezas, “Laad, if mi brada du mi eniting, da humoch taim Ah fi fagiv ahn? Hoal a sebm taim?” 22 Jeezas ansa ahn seh, “No, noh jos sebm taim, bot semti taimz sebm taim.
nwtsty stodi noat pahn Mach 18:22
77 taimz: Lit., “semti taimz sevn.” Yu ku andastan dis Greek frayz fi meen eeda “70 ahn 7” (77 taimz) er “70 taimz 7” (490 taimz). Di way how dehn eksplayn di Heebroo frayz fi “77 taimz” eena di Septuagint da Ge 4:24 da jos laik how dehn eksplayn it eena Greek. Wen Jeezas mi seh di nomba sevn oava ahn oava da jos laik ih di seh “da fareva” er “noh ga no en.” Peeta mi seh dat yu fi fagiv yu brada 7 taimz bot Jeezas mi seh da 77 taimz. Jeezas mi-di tel ih falowaz dat yu noh fi ga wahn set amonk a taim weh yu fi fagiv yu brada. Di Babiloanyan Talmud (Yoma 86b) seh sohnting difrent, ih mi seh: “If wahn persn brok wahn laa di fos, sekant, ahn terd taim yu fi fagiv ahn, bot if ih du it fi di foat taim den yu noh fi fagiv ahn.”
(Machyu 19:7) Di Farisee dehn aks Jeezas seh, “Wel den, da wai Moaziz mi tel wi seh dat wahn man ku gi ih waif wahn divoas paypa ahn den put ahn owt?”
nwtsty stodi noat pahn Mach 19:7
divoas paypa: Di Laa mi seh dat if wahn man mi-di tink bowt divoas ih waif, ih mi need fi pripyaa wahn leegal dakyument ahn chek wid di elda dehn ahn mek dehn noa weh ih mi di plan fi du. Dis wuda mi gi ahn nof taim fi tink bowt di seeryos disizhan weh ih di plan fi mek. Di perpos fi di Laa da-mi fi help dehn noh fi bee kwik fi divoas ahn fi gi di uman dehn leegal protekshan. (De 24:1) Bot wen Jeezas mi deh ya pahn di ert, di rilijos leeda dehn mi mek it eezi fi peepl get wahn divoas. Joseefos, wahn farisee ahn wahn divoas man, mi seh dat ih okay fi geh wahn divoas “oava eniting (ahn moas a di taim da di man dehn mi waahn wahn divoas fi eni reezn).”
nwtsty meedya
Divoas Paypa
Dis divoas paypa da fahn 71 er 72 C.E. Dehn mi rait it eena di Aramayik langwij. Dehn mi fain it pahn di naat said a di Wadi Murabbaat, eena wahn jrai op riva weh deh eena di Judeeyan Dezert. Ih seh dat eena yaa siks a di Jooish ribelyan, Joazef di son a Naksan, divoas Miryam, di daata a Janatan weh mi-di liv eena di siti a Masaada.
Baibl Reedin
(Machyu 18:18-35) “Ah di tel unu di chroot, eniting weh unu noh alow pahn ert noh wahn alow da hevn, ahn eniting weh unu alow pahn ert wahn alow da hevn. 19 “Ah di tel unu dis tu, if eni too a unu agree dong ya pahn ert fi aks fi eniting, mai Faada op da hevn wahn du it. 20 Kaa eniway wichpaa too er chree a mi falowa dehn meet tugeda sayka mee, Ai deh rait deh monks dehn.” 21 Den Peeta kohn ahn seh tu Jeezas, “Laad, if mi brada du mi eniting, da humoch taim Ah fi fagiv ahn? Hoal a sebm taim?” 22 Jeezas ansa ahn seh, “No, noh jos sebm taim, bot semti taimz sebm taim. 23 Dis stoari bowt di kingdom a hevn shoa yu wai yu fi fagiv laik dat: “Wahn king mi waahn chek ih buk dehn fi si humoch ih servant dehn mi hoa ahn. 24 Wen ih staat tu figa weh dehn mi hoa ahn,dehn bring een wahn servant weh mi hoa milyanz a dalaz. 25 Hihn kudn pay, soh di king gi aadaz fi mek dehn sel hihn, ahn ih waif ahn ih pikni dehn, plos aal weh ih mi ga, soh dat dehn kuda mi ga nof moni fi mek ih pay aaf weh ih mi hoa. 26 “Soh di servant jrap dong pahn ih nee fronta di king ahn bayg ahn seh, ‘Pleez sa, bayr payshens wid mi noh? Ah wahn pay yu bak evriting.ʼ 27 Wel, di king mi feel sari far ahn, soh ih paadn ahn di hoal a di moni weh ih mi hoa ahn let ahn goh. 28 “Bot wen da sayhn servant lef fahn deh, ih meet wahn nada servant weh mi hoa hihn lee bit a moni. Wel, ih staat tu choak di man ahn tel ahn seh, ‘Pay mee mai moni now!ʼ 29 “Den da servant weh mi hoa hihn jrap dong pahn fi hihn nee ahn bayg ahn seh, ‘Pleez bayr payshens wid mi noh? Ah wahn pay yu bak.ʼ 30 “Bot di servant rifyooz fi du it, ahn ih pich di wan weh mi hoa ahn di moni eena jayl til ih pay evri sent. 31 Wen di res a di king servant dehn si weh hapm, dehn neva laik it ataal, soh dehn gaahn tel di king aal weh mi hapm. 32 “Den di king samanz di man tu ahn, ahn tel ahn seh, ‘Yu wikid servant yu! Ai fagiv yoo fi aal weh yu mi hoa mi kaa yu bayg ahn pleed wid mi. 33 Yoo noh tink seh yoo shuda mi ga mersi pahn yu felo servant laik how Ai mi ga mersi pahn yoo?ʼ 34 Di king mi soh beks dat ih han ahn oava tu di waadn dehn da jayl mek dehn taacha ahn til ih pay bak evri sent weh ih mi hoa. 35 “Dat da di sayhn ting weh mai Faada op da hevn wahn du tu evri wan a unu weh noh fagiv yu brada er sista fahn yu haat.”