Jivit ani Porgottnni Mittingeche Pustike Pasot Modot
NOVEMBR 2-8
DEVACHEA UTRANTLE THEVE | SUTTKA 39-40
“Jehovan Sanglolem Toxench Moizesan Kelem”
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.
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.
Bible-ant Motiam Sodhum-ia
(Suttka 39:34) menddrea-chambddeachem tambddem kap; nazuk chambddeachem kap ani bhitorlo poddʼddo;
it-2 884 ¶3
Seal Nusteachem Chambddem
Hem Israelitkarank khoim mellʼllem. Bible-ant ‘taʹchash hea utracho orth eka torechem seal nanvachem nustem mhunn zata zalear ho prosn ieta ki Isrealitkarank hea nusteachem chambddem khoim mellʼllem? Karonn him nustim Arctic ani Antarctic zoim borf poddtta thoim mellttat. Punn thoddim seal nustim gorom vatavoronnant raunk sodhtat. Ani eke torechem seal nustem zankam Monk Seal mhunnttat, tem aiz pasun Mediterranean doriachea thoddea bhagant toxench her gorom vatavoronnant pollounk mellttat. Zaitea xekddea thaun munis hea seal nusteacho xikar korit aila, ani taka lagon him nustim atam unnim zaleant, punn adlea kallar him nustim Mediterranean doriant ani tambddea doriant bhorpur aslim mhunn kollon ieta. 1832 hea vorsak boroilolem ek pustok oxem sangta, “Sinaiache bhonvtonnim tabddea doria lagim zaitem lhan-lhan zuve asat thoim tim pollounk mellttat.”—A. J. Pollock, London, hannem boroilʼlem The Tabernacle’s Typical Teaching, pan 47 polloiat.
(Suttka 40:34) Kupan Zomaticho-Tombu dhamplo ani Sorvesporache mhoimen Bhiradd-Tombu bhoron ailo.
w15 7/15 21 ¶1
Tumchem Kam Konn Polloita Tem Zannam Zavop Gorjechem Kai?
Tombuchem kam somplea uprant, “Kupan zomaticho-tombu dhamplo ani Sorvesporache mhoimen bhiradd-tombu bhoron ailo.” (Sutt. 40:34) Jehovan apli maniotai asa mhunn kitle ojapache ritin dakhoilem nhoi! Tea vellar Bezalel ani Oholiabak koxem boglem astolem? Tannim kelolea vostuncher tanchim nanvam kantounk na hem khorem, punn tanchea vavracher Jehovan axirvad ghatlo mhunn zannam zaun tankam khub khuxalkai bhogli astoli. (Mho. 10:22) Ani tea uprant khub vorsam poriant, tannim kelʼleo vostu Jehovachea sevent uzar zatat teo polloun tanchea kalIzak khuxalkai mellʼlli astoli. Ani jednam Bezalel ani Oholiab novea sonvsarant jivont zatole tednam khore bhokti pasot tombu sumar 500 vorsam uzar kelam mhunn aikon ojap zatole!
NOVEMBR 9-15
DEVACHEA UTRANTLE THEVE | LEVI-XASTR 1-3
“Bhettounneo Kiteak Kortale”
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.
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.
Bible-ant Motiam Sodhum-ia
(Levi-Xastr 2:13) “‘Orovache sorv bhettent ilem mitt ghalchem.
(Ezekiel 43:24) Ani tankam Mhojea fuddeant haddat. Iadnik tancher mitt xinvraitole ani tancho homʼ korun Mhaka bhettoitole.
w04 5/15 22 ¶1
Levi-Xastr Pustokantle Mukhel Mudʼde
2:13—“Sorv bhettent ilem mitt” kiteak ghaltale? Bhetticho svad vaddounk mitt galinasle. Jevonn piddʼddear zaina zaunk sonvsarbhor lok mitt uzar kortat. Tor, hi bhett piddʼddear vo kuslolem nhoi mhunn dakhounk bhettent mitt ghaltale.
(Levi-Xastr 3:17) “‘Soglli chorob Sorvesporachi. Israel-bhavarthean chorob zanv rogot khaunchem nhoi; ho kaido sorv Israel porjen sodankal samballunk zai.’”
it-1 813
Chorob
Kaideachem karonn. Somurtichea kaidea pormonnem iodn kelolea zonvaranchea rogtacher ani chorbecher fokot Jehovak hokʼk aslo. Rogtant jiv asa ani jiv fokot Jehova amkam diunk xokta, tor tem Jehovachem aslem. (Lev. 17:11, 14) Zonvaranchea kuddintlo boreantlo boro bhag chorob mhunn mantale. Tor ek munis bhett kortana chorob ditalo tednam to dakhoita ki to Jehovak boreantlem borem dita. Ani Jehovak tem favo aslem. Tor hea karonnak lagon Isrealitkar chorob vedicher hulpaitale ani hea ‘domdomit pormollan’ Jehova khuxal zatalo. (Lev. 3:11, 16) Chorob Jehovak bhettounk kuxin kaddun dovortale ani ti konnem-i khaili zalear tannem Jehovachea vantteantle khailʼlea sarkem zatalem, ani tea munxak kaidea pormonnem moronn favo zatalem. Punn zori tor ek zonvar melam vo taka dusrea zonvaran marun uddoilem zalear, melʼlea zonvarachi chorob dusrea kamank uzar korunk zatali. Punn rogot kosleach kamank uzar korunk zainaslem.—Lev. 7:23-25.
w04 5/15 22 ¶2
Levi-Xastr Pustokantle Mukhel Mudʼde
3:1 7. Zonvaranchea kuddintlo boreantlo boro bhag chorob zaun aslo. Tor ho bhag fokot Jehovak favo aslo. Heach pasot Israelikaramnim to bhag khaunk zaina aslo. (Utpoti 45:18) Tor ami-i Jehovak boreantlem borem diunk zai mhunn hatuntlean kollon ieta.—Mhonnʼnneo 3:9, 10; Koloskarank 3:23, 24.
NOVEMBR 16-22
DEVACHEA UTRANTLE THEVE | LEVI-XASTR 4-5
“Tumchem Boreantlem Borem Jehovak Diat”
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.
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.
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.
Bible-ant Motiam Sodhum-ia
(Levi-Xastr 5:1) “‘Patkachea farikponnachi bhett korunkuch zai: “Konn-ekleak neai-sobhent govai diunk apoila, ani jem tannem dekhlam vo aikolam tem to sangun dina, tedna taka tacho porinam’ bhogcho poddta.
w16.02 30 ¶14
Jehovachea Doiall Sevokam Thaun Xikat
14 Doiallai ho gunn tumkam Jehovak ani dusreank visvaxi ravonk modot kortolo. Udharonnak, eka bhavan vo bhoinnin ek gombhir patok kelam mhunn tumkam khobor asa. To bhav vo bhoinn tumcho ixtt vo kuttumbacho sodoxio asonk puro. Tednam tumi tachi chuk lipoun taka visvaxi ravonk sodhtolim. Punn Jehovak poilim visvaxi ravop mhotvachem mhunn tumi zannant. Taka lagon Nathan provadea bhaxen Jehovachi adnea tumi manunk zai. Tumchea bhava sangata doiallai-en vagat. Tannem zata title begin vochon vhoddilank sangon tanchi modot ghe mhunn taka sangat. To sangona zalear tumi vochon vhoddilank sangchi goroz asa. Oxem korun tumi Jehovak visvaxi asa mhunn dakhoitat. Teach borabor tumi tumchea ixttak vo soireak doiallai dakhoitat, karonn vhoddil taka Jehova sangata ixttagot zoddunk mogan ani dulobaien modot kortole.—Levi-Xastr 5:1; Galasiekarank 6:1 vachat.
(Levi-Xastr 5:15, 16) “Konnui-eklo, nokllo astana Sorvesporak povitr dan-dennem diunk chukta, hea farikponna khatir to ek menddro vo bokddo, khot-naslolo, haddtolo hachem mol Dev-sthanantlea rupeachea xekela pormannem tharaunchem. 16 To farik korunk chukla tea bhair tacho ek panchvo vantto tannem diuncho.
it-1 1130 ¶2
Povitrtai
Zonvaram ani Vostu. Gaicho, menddreacho ani bokddecho malgoddo por vikto gheunk zainaslo karonn to Jehovak povitr zaun aslo. Ani to bhettoucho aslo taka lagon tacho vantto iadnikank voitalo. (Lok. 18:17-19) Soglim kherit dennim ani bhetto povitr zaun asleo toxench poilem pik ani dhavo vantto-i povitr zaun aslo. (Sutt. 28:38) Sogleo povitr vostu Jehovak povitr asleo ani valor naslolea bhaxen vo chaltea ritin tea vostunk vapurunk zai naslem. Udharonnak, dhavea vanttea vixim kaido. Ek munis dhavo vantto mhunn kitem-i kuxin kaddtta, zoxem ghov, ani uprant to vo tachea ghorantlim nokllo zaun tantuntlem thoddem uzar korta zalear Sorvesporak povitr dan-dennem diuncho kaido tim moddttalim. Ani tachea farikponna khatir taka ek khot naslolo menddro vo bokddo bhettouncho poddttalo ani to farik korunk chukla tea bhair tacho ek panchvo vantto tannem diuncho poddttalo. Tor, Jehovak favo tea povitr vostuk khub man diunk zai aslo.—Lev. 5:14-16.
NOVEMBR 23-29
DEVACHEA UTRANTLE THEVE | LEVI-XASTR 6-7
“Devak Upkariponn Dakhounk Iodn”
Lessons We Can Learn From the Book of Leviticus
9 Second lesson: We serve Jehovah because we are grateful to him. To highlight this, let us consider the communion offerings, another important aspect of true worship in ancient Israel. In the book of Leviticus, we learn that an Israelite could offer a communion sacrifice “as an expression of thanksgiving.” (Lev. 7:11-13, 16-18) He made this offering, not because he had to, but because he wanted to. So this was a voluntary offering that the individual made because he loved his God, Jehovah. The person making the offering, his family, and the priests would eat the meat of the sacrificed animal. But certain parts of the animal sacrifice were offered up exclusively to Jehovah. Which parts?
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.
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.
Bible-ant Motiam Sodhum-ia
(Levi-Xastr 6:13) He porim vedivelo uzo sodanch pettlolo astolo.
it-1 833 ¶1
Uzo
Hom-bhett korpachea vedir uzo sodanch pettlolo asonk zai, ani to kednanch palounk zaina mhunn Jehovan adnea dilʼli. (Lev. 6:12, 13) Punn vedicher soglean poili uzo konnem pettoilo? Ho uzo Jehovan vedicher pettoilo oxem Judev lok zaitea vorsam thaun mantale. Punn Bible-ant oxem khoinch boroilʼlem mellona. Moizesak dilʼlea margdorxona pormonnem Aaronache put “vedicher lankddam dallun tankam uzo laitole” mhunn Jehovan sanglolem. (Lev. 1:7, 8) Aaron ani tachea putank iadnik mhunn nemlea uprant tannim survatek vedicher uzo pettoilo ani bolidan dilem. Tea uprant Jehovan vedicher uzo dhaddlo. Jehovan lankddank uzo pettounk nhoi punn vedi voili ‘hom bhett ani chorob’ lasunk kumpachea khambeantlean uzo dhaddlo. Hacho orth vedicher dovorlolea lankddank iadnikamnim uzo pettoilʼlo ani uprank Jehovan iodnacher uzo dhaddlo. (Lev. 8:14–9:24) Jehovan zaite pavtti iodn manun gheunk sorgantlean uzo dhaddlo. Udharonnak, Solomon Razan Devmondirachem somorponn korunk magnnem kelem tednam sorgar thaun uzo denvlo ani bolidanam hulpon gelim.—2It. 7:1; Fudd. 6:21; 1Raz. 18:21-39; 1It. 21:26 him-ui versam polloiat.
(Levi-Xastr 6:25) “Farikponnache bhettek, vediche utʼtore vatten hem zonavor marchem, homʼ-bhettek martat tech porim. Hi ek bhov povitr bhett.
si 27 ¶15
Bible-antlem Tisrem Pustok—Levi-Xastr
15 (3) Konnui nokllo astana patok korit zalear vo chukon patok zait zalear taka Farikponnachi bhett diunchi poddttali. Khoinchem zonvar bhettouchem tem konnem patok kelam tachea adarit tharaitale. Mhunnche, patok mha-iadnikan kelam vo Israel porjen kelam vo raj-odhikarean kelam vo eka sadea munxan kelam tachea adarit te tharaitale. Hom-bhett ani ekcharachi bhett diunchi vo na tem dor eklean tharaunk zatalem, punn Farikponnachi bhett diunkuch zai asli.—Lev. 4:1-35; 6:24-30.
NOVEMBR 30–DEZEMBR 6
DEVACHEA UTRANTLE THEVE | LEVI-XASTR 8-9
“Jehovachim Besanvam Asa Mhunn Purave”
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.
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.
Lessons We Can Learn From the Book of Leviticus
13 Fourth lesson: Jehovah is blessing the earthly part of his organization. Consider what happened in 1512 B.C.E. when the tabernacle was set up at the foot of Mount Sinai. (Ex. 40:17) Moses presided over a ceremony to install Aaron and his sons as priests. The nation of Israel assembled to witness the priests presenting their first animal sacrifices. (Lev. 9:1-5) How did Jehovah show his approval of the newly installed priesthood? As Aaron and Moses blessed the people, Jehovah caused fire to consume the remainder of the sacrifice on the altar.—Read Leviticus 9:23, 2.
Bible-ant Motiam Sodhum-ia
(Levi-Xastr 8:6) Moizesan Aaronak ani tachea putank mukhar vhorun, tanchi xudhʼdhi keli.
w14 11/15 9 ¶6
Ami Povitr Kiteak Asonk Zai
6 Israelachea iadnikamnim nitoll asonk zai aslem. Tanchea thaun ami kitem xiktat? Ami kitlim nitoll ravtat ani amchim Raj-ghoram kitlim nitoll dovortat tacher amchem Bible videarthi dhean ditat. Punn soglean mhotvachem mhunnttlear iadnikanchi nitollsann amkam ugddasak haddtta ki, jim konn Jehovachi bhokti korunk sodhtat tannim aplem ‘kalliz nirmoll’ dovrunk zai. (Stotr 24:3, 4 vachat; Iz. 2:2, 3.) Hacho orth ami xudʼdh monan ani kallzan Jehovachi seva korunk zai ani tea borabor ami kuddin bi nitoll asonk zai. Hea pasot ami amchich topasonni korop gorjechem. Oxem kelea uprant amkam thodde pavtti povitr ravonk amchea jivitant bodlav korchem poddot. (2 Kor. 13:5) Udharonnak, ek bautizm ghetlolo bhav pozddim chitram polloita zalear, tannem svotak ho prosn vincharunk zata, ‘Mhojem kalliz povitr vo nirmoll asa kai?’ Uprant tannem apli vaitt sonvoim soddunk modot gheunk zai.—Jak. 5:14.
(Levi-Xastr 8:14-17) Moizesan Aaronak ani tachea putank mukhar vhorun, tanchi xudhʼdhi keli. 15 Moizesan to paddo marlo, ani tachem ilem rogot aplea bottar gheun tem vedichea xingank lailem, ani urlolem rogot tannem vediche paia-xim ghalem. He porim vedi bhettoili ani nitoll keli. 16 Moizesan pottantli soglli chorob, kallza-figdacho boro to kuddko, chorbe-soit donui mutpario kaddleo ani hem sogllem vedicher hulpailem. 17 Paddeachem urlolem mas, zollio, ani chambddi sogllem, Sorvesporan sanglolem te porim, moidana bhair vhorun hulpailem.
it-2 437 ¶3
Moizes
Devan Moizesak modesti korun Israelitkaram sangata somurticho korar kelo. Moizesa bhair Jehova mukhar oso khas odhikar fokot Jezuk aslo, zo novea koraracho modesti zaun asa. Jehovan Israel porje sangata korar kelo tednam Moizes Devacho ek khas prothinidi koso vaglo. Modesti zalʼlean tannem Iodn bhettoilʼlea zonvaranchem rogot korarachea pustokacher ximpddailem. Moizesan korarachea kaidea thaun porjek vachun dakhoilem, ani tannim mhollem “Sorvesporan formailam titlem-i ami palltoleanv.” Tor hea ritin Moizesan ho korar ghoddoun haddunk adar kelo. (Sutt. 24:3-8; Heb. 9:19) Moizes ek modesti aslo dekhun Jehovan taka povitr tombu koso korcho, ani tantunt asloleo povitr vostu koxeo korcheo tea vixim suchounneo dileo. Ani tea suchounnea pormonnem tannem povitr tombu banddcho vavr korun ghetlo. Mha-iadnikanchi makhnni, povitr tombuchi sonvskarnni ani Aaronak mha-iadnik mhunn obhixikt korchi zobabdari Jehovan Moizesak dilʼli. Uprant Moizesachea margdorxona khala Aaron ani tachea putamnim Israel raxttra mukhar poile pavtti iodn bhettoilem.—Sutt. Odh. 25-29; Lev. Odh. 8, 9.