Jivit ani Porgottnni Mittingechea Pustike Pasot Modot
© 2025 Watch Tower Bible and Tract Society of Pennsylvania
NOVEMBR 3-9
DEVACHEA UTRANTLE THEVE GITANTLEM GIT 1-2
Visvaxi Mogachi Ek Kanni
w15 1/15 30 ¶9-10
Is Unfailing Love Possible?
9 The marriage arrangement is not a mere contract or a formal agreement empty of love and affection. In fact, love is a hallmark of a Christian marriage. But what type of love is this? Is it love governed by Bible principles? (1 John 4:8) Does it involve natural affection—the kind that family members have toward one another? Does this love consist of warm and tender attachment as found between true friends? (John 11:3) Is it romantic love? (Prov. 5:15-20) Actually, the true and abiding love between marriage mates includes all of them. Love is best sensed when it is expressed. How vital that marriage mates not allow the activities of daily life to rob them of exchanging expressions of affection! Such expressions can contribute much to the security and happiness experienced within a marriage. In those cultures where marriages are often arranged and the man and woman hardly know each other before the wedding day, their being conscious of the need to express love verbally to each other will help love to grow and the marriage to flourish.
10 Expressions of affection between marriage mates have another positive effect. King Solomon offered to make for the Shulammite girl “gold ornaments studded with silver.” He showered her with praise, saying that she was “as beautiful as the full moon, as pure as the sunlight.” (Song of Sol. 1:9-11; 6:10) But the young woman remained loyal to her beloved shepherd. What strengthened and comforted her during their separation? She tells us. (Read Song of Solomon 1:2, 3.) It was the memory of the shepherd’s “expressions of affection.” For her, they proved to be “better than wine” that makes the heart rejoice, and his name was as soothing as “fragrant oil poured out” on the head. (Ps. 23:5; 104:15) Yes, the pleasant memory of love that has been expressed can enhance the enduring quality of love. How important it is that marriage mates express their affection for each other often!
Bible-antlim Motiam
Jehovak Manvota Tea Toren Dating Koxem Korunk Zata?
10 Dating kortat tannim apli vagnnuk Jehovak manvota tea toren koxi dovrunk zata? Tumi eka-meka vixim jitlim chodd zannam zatolim, titloch eka-meka pasot tumcho mog vaddttolo. Tor hea vellar, Jehovak manvona toslem kainch korina zaunk tumkam koxi modot zatoli? (1 Kor. 6:18) Burxem uloinakat, sangata ekttinch ravonakat ani hispa bhair soro pienakat. (Ef. 5:3) Na zalear, chukicheo itsa vaddonk xoktat ani sarkem tem korunk tumkam khub kotthin zaunk xokta. Tor tumchi vagnnuk Jehovak manvota tea toren dovrunk, tumi kitem korunk zata tea vixim eka-meka lagim sodanch uloiat. (Mhonnʼnneo 22:3 vachat.) Oxem kelʼlean, Ethiopiantlea Dawit ani Almaz-ak koxi modot zali tem tim sangtat: “Zaite lok asat tea zageancher ani amchea ixttam sangata ami mellon ietalim. Ami gaddient vo ghorant kednanch ekttim ravonk nant. Hea toren, ami tallnnent poddonk xoktalim toslea poristhitim thaun pois ravlim.”
11 Punn tumi ghoddie kazar zatolim, oxem tumkam atam dista zalear kitem? Tumi anikui veg-vegllea toren eka-mekak mog dakhounk sodhtolim. Punn oxem kortana, tumche kuddiche anvdde vaddonk xoktat, ani tumi dating kortat tea munxa vixim sarkem chintop dovornastana ghoddie chukichem panvl gheunk pavot. (Git. 1:2; 2:6) Toxench, tumkam svotacher tabo dovrunk kotthin zait ani tumi Jehovak manvona tem korunk pavot. (Mho. 6:27) Taka lagon, Jehovachea dorjeam vixim uloiat ani tumi eka-mekak mog dakhounk kitem kortolim ani kitem korchimnant tem poilinch tharaiat. (1 Tes. 4:3-7) Tumi hea don prosnam vixim chintunk zata: ‘Tumi jea toren eka-mekak mog dakhoitat, tem polloun tumchea vattarantle lok kitem chintʼtole? Ani tumi jea toren eka-mekak mog dakhoitat tea vorvim tumchea kuddiche anvdde vaddttole kai?’
NOVEMBR 10-16
DEVACHEA UTRANTLE THEVE GITANTLEM GIT 3-5
Bhitorlean Sobit Asop Chodd Mhotvachem
w15 1/15 30 ¶8
Is Unfailing Love Possible?
8 Not all expressions of affection made in the song draw attention to physical beauty. Consider what the shepherd says about the young woman’s speech. (Read Song of Solomon 4:7, 11.) Her lips are said to “drip with comb honey.” Why? Because comb honey is sweeter and more flavorful than honey that has been exposed to air. “Honey and milk are under [her] tongue,” meaning that like honey and milk, her speech is pleasant and good. Clearly, when the shepherd says to the girl, “you are altogether beautiful, . . . there is no blemish in you,” he has more than her physical beauty in mind.
w00 11/1 11 ¶17
A Godly View of Moral Cleanness
17 A third integrity keeper was a Shulammite maiden. Young and beautiful, she attracted the affections of not only a shepherd boy but also the wealthy king of Israel, Solomon. Throughout the beautiful story told in the Song of Solomon, the Shulammite remained chaste, thus earning the respect of those around her. Solomon, though rejected by her, was inspired to record her story. The shepherd she loved also respected her chaste conduct. At one point he mused that the Shulammite was like “a garden barred in.” (Song of Solomon 4:12) In ancient Israel, beautiful gardens contained a delightful variety of vegetables, fragrant flowers, and stately trees. Such gardens were typically enclosed by a hedge or a wall and could be entered only through a locked gate. (Isaiah 5:5) To the shepherd, the Shulammite’s moral purity and loveliness were like such a garden of rare beauty. She was completely chaste. Her tender affections would be available only to her future husband.
g04 12/22 9 ¶2-5
The Kind of Beauty That Matters Most
Can inner beauty attract others? Georgina, who has been married for nearly ten years, says: “Throughout the years, I have been drawn to my husband because of his honesty and sincerity toward me. The most important thing in his life is to please God. This has contributed to his being considerate and loving. He takes me into account in his decisions and makes me feel appreciated. I know that he really loves me.”
Daniel, who was married in 1987, says: “My wife is beautiful to me. Not only am I physically attracted to her but her personality makes me love her even more. She always thinks about other people and takes an interest in making them feel good. She has valuable Christian qualities. This has made it pleasant for me to be with her.”
In this superficial world, we need to see past the surface. We need to see that achieving the “ideal” look is difficult—if not impossible—and of very limited value. Yet, developing desirable qualities that contribute to true inner beauty is possible. The Bible says: “Charm may be false, and prettiness may be vain; but the woman that fears Jehovah is the one that procures praise for herself.” In contrast, the Scriptures warn: “As a gold nose ring in the snout of a pig, so is a woman that is pretty but that is turning away from sensibleness.”—Proverbs 11:22; 31:30.
God’s Word helps us to value “the secret person of the heart in the incorruptible apparel of the quiet and mild spirit, which is of great value in the eyes of God.” (1 Peter 3:4) Truly, such inner beauty is far more important than physical beauty. And it is within the reach of all.
Bible-antlim Motiam
mwb16.11 8, Boks
Shulamantlem Cheddum—Ek Borem Udharonn
Jehovachea sevokam pasot tem ekdom borem udharonn kiteak zaun asa?
• Khorea moga pasot pasiensan ravon tannem xanneponn dakhoilem
• Dusreanchea dobhava khala ieun tem bexttench konnachea-i mogan poddonk na
• Tem khaltikaien ani moriadin vaglem, ani noitik ritin nitoll ravlem
• Tachi vhoddvik korun vo girestkaiechi as dakhoun, tacho mog vikto gheunk zainaslo
TUMKANCH VICHARAT: ‘Shulamantlea cheddvacho khoincho gunn apnnaunk hanvem anikui vavr korunk zata?’
NOVEMBR 17-23
DEVACHEA UTRANTLE THEVE GITANTLEM GIT 6-8
Ek Dar Nhoi, Punn Vonott Zaiat
it “Song of Solomon, The” ¶11
Song of Solomon, The
Apparently Solomon then allowed the Shulammite to return to her home. Seeing her approaching, her brothers asked: “Who is this woman coming up from the wilderness, leaning upon her dear one?” (Ca 8:5a) The brothers of the Shulammite had not realized that their sister had such constancy in love. In earlier years one brother had said concerning her: “We have a little sister that does not have any breasts. What shall we do for our sister on the day that she will be spoken for?” (8:8) Another brother replied: “If she should be a wall, we shall build upon her a battlement of silver; but if she should be a door, we shall block her up with a cedar plank.” (8:9) However, since the Shulammite had successfully resisted all enticements, being satisfied with her own vineyard and remaining loyal in her affection for her lover (8:6, 7, 11, 12), she could properly say: “I am a wall, and my breasts are like towers. In this case I have become in his eyes like her that is finding peace.”—8:10.
yp 188 ¶2
What About Sex Before Marriage?
Staying chaste, however, does more than help a youth avoid dire consequences. The Bible tells of a young maiden who remained chaste despite intense love for her boyfriend. As a result, she could proudly say: “I am a wall, and my breasts are like towers.” She was no ‘swinging door’ that easily ‘opened up’ under immoral pressure. Morally, she stood like the unscalable wall of a fortress with inaccessible towers! She deserved to be called “the pure one” and could say of her prospective husband, “I have become in his eyes like her that is finding peace.” Her own peace of mind contributed to the contentment between the two of them.—Song of Solomon 6:9, 10; 8:9, 10.
yp2 33
Role Model—The Shulammite
The young Shulammite woman knows she needs to keep a clear head in matters of romance. “I have put you under oath,” she tells her companions, “that you try not to awaken or arouse love in me until it feels inclined.” The Shulammite knows that feelings can quickly overpower reason. She realizes, for instance, that others could pressure her to yield to the advances of someone who isnʼt right for her. Even her own feelings could cloud good judgment. So the Shulammite remains like “a wall.”—Song of Solomon 8:4, 10.
Is your view of love as mature as that of the Shulammite? Can you listen to your head and not just your heart? (Proverbs 2:10, 11) Sometimes others might try to pressure you into a relationship before youʼre ready for it. You might even bring such pressure upon yourself. For example, when you see a boy and girl walking hand in hand, do you feel desperate to have the same kind of relationship? Would you settle for someone who doesnʼt share your Bible-based beliefs? The Shulammite girl was mature when it came to matters of romance. You can be too!
Bible-antlim Motiam
w15 1/15 29 ¶3
Sodankal Urta Toslo Mog Asonk Xokta Kai?
3 Gitantlem Git 8:6 vachat. Khorea mogak ‘Sorvesporacho uzo’ mhunnttla. Karonn ho mog Jehovan ghoddoun haddla. Tannem munxak aplea sarko rochlo ani taka mog korchi tank dili. (Ut. 1:26, 27) Devan poili bail Evek rochun, tika poilo dadlo Adanva sorxim haddli tednam, Adanvan ek kovita ghoddli. Ani Eve pasun Adanvanchea mogan poddli, karonn tacheach thaun ‘tika kaddloli vo rochloli.’ (Ut. 2:21-23) Tor Jehovan munxank mog dakhounk tank dilea dekhun, ek dadlo ani ek bail sodankal ani sodanch ghott urta tea toren eka-mekacho mog korunk xoktat.
NOVEMBR 24-30
DEVACHEA UTRANTLE THEVE IZAIAS 1-2
‘Guneanvanchea Bharan Cheploleam’ Pasot Bhorvonso
ip-1 14 ¶8
A Father and His Rebellious Sons
8 Isaiah continues his message with strong words for the nation of Judah: “Woe to the sinful nation, the people heavy with error, an evildoing seed, ruinous sons! They have left Jehovah, they have treated the Holy One of Israel with disrespect, they have turned backwards.” (Isaiah 1:4) Wicked deeds can accumulate to the extent that they become like a crushing weight. In Abraham’s day Jehovah described the sins of Sodom and Gomorrah as “very heavy.” (Genesis 18:20) Something similar is now evident in the people of Judah, for Isaiah says that they are “heavy with error.” In addition, he calls them “an evildoing seed, ruinous sons.” Yes, the Judeans are like delinquent children. They have “turned backwards,” or as the New Revised Standard Version puts it, they are “utterly estranged” from their Father.
ip-1 28-29 ¶15-17
“Let Us Set Matters Straight”
15 Jehovah’s tone now takes on even greater warmth and compassion. “‘Come, now, you people, and let us set matters straight between us,’ says Jehovah. ‘Though the sins of you people should prove to be as scarlet, they will be made white just like snow; though they should be red like crimson cloth, they will become even like wool.’” (Isaiah 1:18) The invitation that opens this beautiful verse is often misunderstood. For example, The New English Bible says, “Let us argue it out”—as if both sides must make concessions to reach an accord. Not so! Jehovah bears no fault, least of all in his dealings with this rebellious, hypocritical people. (Deuteronomy 32:4, 5) The verse speaks, not of a give-and-take discussion between equals, but of a forum to establish justice. It is as if Jehovah here challenges Israel to a court trial.
16 That may be a daunting notion, but Jehovah is the most merciful and compassionate Judge. His capacity for forgiveness is unparalleled. (Psalm 86:5) He alone can take Israel’s sins that are “as scarlet” and cleanse them away, making them “white just like snow.” No human effort, no formula of works, sacrifices, or prayers can remove the stain of sin. Only Jehovah’s forgiveness can wash sin away. God grants such forgiveness on terms that he sets, which include genuine, heartfelt repentance.
17 So important is this truth that Jehovah repeats it in a poetic variation—“crimson” sins will become like new, undyed, white wool. Jehovah wants us to know that he truly is the Forgiver of sins, even very serious ones, as long as he finds us genuinely repentant. Those who find it hard to believe that this is true in their own case do well to consider such examples as Manasseh. He sinned horribly—for years. Yet, he repented and was forgiven. (2 Chronicles 33:9-16) Jehovah wants all of us, including those who have committed serious sins, to know that it is not too late to “set matters straight” with him.
Bible-antlim Motiam
ip-1 39 ¶9
Jehovachem Ghor Voir Ubarlolem
9 Aiz Jehovache lok tachi bhokti korunk, dongrar vochon fatramnim bandlolea eka mondirant ektthaim zainant. 70 K.X.-ant Romi soinikamnim Jeruzalemant aslolea Jehovachea mondiracho nas kelo. Ani Tombu, toxench Jeruzalemantlem mondir, ‘khorea tombuchi, zo khoinchea-i munxan nhoi punn Jehovan ubo kela,’ tachi savlli zaun asli mhunn apostl Paulun sanglem. (Hebrevank 8:2) Ho khoro tombu mhunnttlear, Jezuchea soddvonne udexim Jehovachi bhokti korchi manddavoll zaun asa. (Hebrevank 9:2-10, 23) Hantuntlean, Izaias 2:2-ant sanglolo “Sorvesporachea Mondiracho porvot,” amchea disamnim zatolea Jehovache khore bhoktek suchit korta mhunn kolltta. Ani khori bhokti korpi Jehovachim sevokam eka umkeach zagear nhoi, punn ekvottan tachi bhokti kortat.
DEZEMBR 1-7
DEVACHEA UTRANTLE THEVE IZAIAS 3-5
Jehovak Chodd Opekxa Korcho Hokʼk Aslo
ip-1 73-74 ¶3-5
Woe to the Unfaithful Vineyard!
3 Whether Isaiah literally sings this parable to his listeners or not, it surely captures their attention. Most are probably familiar with the work of planting a vineyard, and Isaiah’s description is vivid and realistic. Like vine growers today, the vineyard owner plants, not grape seeds, but a “choice,” or rich, “red vine”—a cutting or shoot from another vine. Appropriately, he plants this vineyard “on a fruitful hillside,” a place where a vineyard will thrive.
4 It takes hard work to make a vineyard produce. Isaiah describes the owner’s ‘digging the land and ridding it of stones’—tedious, exhausting work! He likely uses the larger stones “to build a tower.” In ancient times such towers served as stations for watchmen who guarded the crops against thieves and animals. Also, he builds a stone wall to line the vineyard terraces. (Isaiah 5:5) This was commonly done to prevent the washing away of vital topsoil.
5 Having worked so hard to protect his vineyard, the owner has every right to expect that it will bear fruit. In anticipation of this, he hews out a winepress. But does the hoped-for harvest materialize? No, the vineyard produces wild grapes.
ip-1 76 ¶8-9
Woe to the Unfaithful Vineyard!
8 Isaiah calls Jehovah, the owner of the vineyard, “my loved one.” (Isaiah 5:1) Isaiah can speak of God in such an intimate way only because he has a close relationship with Him. (Compare Job 29:4; Psalm 25:14.) However, the prophet’s love for God pales in comparison with the love God has shown for his “vineyard”—the nation that he ‘planted.’—Compare Exodus 15:17; Psalm 80:8, 9.
9 Jehovah “planted” his nation in the land of Canaan and gave them his laws and regulations, which served as a wall to protect them from being corrupted by other nations. (Exodus 19:5, 6; Psalm 147:19, 20; Ephesians 2:14) Furthermore, Jehovah gave them judges, priests, and prophets to instruct them. (2 Kings 17:13; Malachi 2:7; Acts 13:20) When Israel was threatened by military aggression, Jehovah raised up deliverers. (Hebrews 11:32, 33) With reason, Jehovah asks: “What is there yet to do for my vineyard that I have not already done in it?”
w06 6/15 18 ¶1
“Take Care of This Vine”!
Isaiah likened “the house of Israel” to a vineyard that gradually produced “wild grapes,” or “putrid (rotten) berries.” (Isaiah 5:2, 7; footnote) Wild grapes are much smaller than cultivated grapes and have very little flesh, the seeds occupying practically the entire grape. Wild grapes are worthless for making wine and for eating—an apt symbol of the apostate nation whose fruitage was lawbreaking rather than righteousness. This worthless fruitage was not the fault of the vine’s Cultivator. Jehovah had done everything he could to make the nation fruitful. “What is there yet to do for my vineyard that I have not already done in it?” he asked.—Isaiah 5:4.
w06 6/15 18 ¶2
“Take Care of This Vine”!
Since the vine of Israel had proved unproductive, Jehovah warned them that he would break down the protective wall he had built around his people. He would no longer prune his figurative vine or hoe its soil. The spring rains on which the crop depended would not come, and thorns and weeds would overrun the vineyard.—Isaiah 5:5, 6.
Bible-antlim Motiam
ip-1 80 ¶18-19
Ovisvaxi Drakxanchea Molleacher Hai!
18 Adlea Izraelachea kallar, sogli zomin Jehovachi asli. Ani Jehovan dor eka Izraelit ghorabeak tea zomnicho vantto daiz mhunn dilʼlo. Izraelitkaram ti zomin dusreank rovunk diun poixe gheunk xoktalim, punn ti zomin vikunk xokonaslim. (Levi-Xastr 25:23) Hea kaideak lagon, khoincho-i munis soglea zomnicho bhattkar zaunk xokonaslo, toxench Izraelitkaram ekdom gorib zaunk pavonaslim. Punn Judantle thodde lok khub axeche asle ani zomni vixim Devan dilʼle kaide te moddttale. Tanchea vixim Mikan oxem boroilem: “Xetanchi as korun te tancher kobzo kortat, Toxench ghoranchi as korun te tim-ui aplea tabeant ghetat. Te eka munxak nagoun tachem ghor, Ani tachem daiz kaddun ghetat.” (Mika 2:2) Punn Mhonnʼnneo 20:21-ant oxi xittkaunni dilʼli: “Imtteponnan ani vegan ektthailolea daizacher okherek axirvad poddcho na.”
19 Hea axen bhorlolea munxanchi girestkai apunn kaddun uddoitolo mhunn Jehovan bhas dilʼli. Tannim aplea tabeant kelʼlea ghoramnim ‘konnuch ravchona,’ ani tannim as korun ghetloli zomin khub unnem pik ditoli mhunn tannem sanglolem. Hi bhas kednam ani koxi purnn zatoli tem sangonk naslem. Punn Babilonkaramnim Izraelitkarank koidi korun vhelim tednam, hi bhasaunni thoddea babtint purnn zali astoli.—Izaias 27:10.
DEZEMBR 8-14
DEVACHEA UTRANTLE THEVE IZAIAS 6-8
“Ho Polle Hanv Asam, Mhaka Dhadd”
ip-1 93-94 ¶13-14
Jehovah God Is in His Holy Temple
13 Let us listen with Isaiah. “I began to hear the voice of Jehovah saying: ‘Whom shall I send, and who will go for us?’ And I proceeded to say: ‘Here I am! Send me.’”(Isaiah 6:8) The question propounded by Jehovah is clearly designed to elicit a response from Isaiah, as no other human prophet appears in the vision. It is unmistakably an invitation for Isaiah to be Jehovah’s messenger. But why does Jehovah ask, “Who will go for us?” By switching from the singular personal pronoun “I” to the plural pronoun “us,” Jehovah now includes at least one other person with himself. Who? Was this not his only-begotten Son, who later became the man Jesus Christ? Indeed, it was this same Son to whom God said, “Let us make man in our image.” (Genesis 1:26; Proverbs 8:30, 31) Yes, alongside Jehovah in the heavenly courts is his only-begotten Son.—John 1:14.
14 Isaiah does not hesitate to respond! Regardless of what the message might be, he immediately replies: “Here I am! Send me.” Neither does he ask what he might gain by accepting the assignment. His willing spirit is a fine example for all of God’s servants today, who have the commission to preach the ‘good news of the kingdom in all the inhabited earth.’ (Matthew 24:14) Like Isaiah, they faithfully stick to their assignment and accomplish the “witness to all the nations,” despite widespread unresponsiveness. And they go forward with confidence, as did Isaiah, knowing that their commission has the highest authorization.
ip-1 95 ¶15-16
Jehovah God Is in His Holy Temple
15 Jehovah now outlines what Isaiah is to say and what the response will be: “Go, and you must say to this people, ‘Hear again and again, O men, but do not understand; and see again and again, but do not get any knowledge.’ Make the heart of this people unreceptive, and make their very ears unresponsive, and paste their very eyes together, that they may not see with their eyes and with their ears they may not hear, and that their own heart may not understand and that they may not actually turn back and get healing for themselves.” (Isaiah 6:9, 10) Does this mean that Isaiah is to be blunt and tactless and repel the Jews, keeping them at odds with Jehovah? Absolutely not! These are Isaiah’s own people for whom he feels an affinity. But Jehovah’s words indicate how the people will respond to his message, no matter how faithfully Isaiah fulfills his task.
16 The fault lies with the people. Isaiah will speak to them “again and again,” but they will not accept the message or gain understanding. The majority will be stubborn and unresponsive, as if totally blind and deaf. By going to them repeatedly, Isaiah will let “this people” show that they do not want to understand. They will prove that they are shutting their minds and hearts to Isaiah’s message—God’s message—to them. How true this is of people today! So many of them refuse to listen to Jehovah’s Witnesses as they preach the good news of the incoming Kingdom of God.
ip-1 99 ¶23
Jehovah God Is in His Holy Temple
23 In quoting from Isaiah, Jesus was showing that the prophecy had a fulfillment in his day. The people as a whole had a heart attitude like that of the Jews in Isaiah’s day. They made themselves blind and deaf to his message and likewise met with destruction. (Matthew 23:35-38; 24:1, 2) This occurred when the Roman forces under General Titus came against Jerusalem in 70 C.E. and demolished the city and its temple. Yet, some had listened to Jesus and had become his disciples. Jesus pronounced these “happy.” (Matthew 13:16-23, 51) He had informed them that when they saw “Jerusalem surrounded by encamped armies,” they should “begin fleeing to the mountains.” (Luke 21:20-22) Thus the “holy seed” that had exercised faith and that had been formed into a spiritual nation, “the Israel of God,” was saved.—Galatians 6:16.
Bible-antlim Motiam
w06 12/1 9 ¶4
Izaias—I Pustokantle Mukhel Mudʼde
7:3, 4—Jehovan Raza Ahazak kiteak salvar kelo? Siriechea ani Izraelachea razamnim Judacho Raza Ahazachea zagear Tabeelachea putak raza korunk ievzonn keli. Tabeelacho put Davidachea sonstintlo naslo. Ani to raza zalʼlo zalear pasun, to Siriechea ani Izraelachea razanchem aikotolo aslo. Hea noxttea ievzonnek lagon, Jehovan Davida sangata kelʼlea Rajeachea koraracher probhav poddttolo aslo. Tor “Xanticho Kunvor” ietolo tea sonstichi rakhonn korunk, Jehovan Ahazak salvar kelo.—Izaias 9:5.
DEZEMBR 15-21
DEVACHEA UTRANTLE THEVE IZAIAS 9-10
‘Eka Vhodd Uzvadda’ Vixim Bhasaunni
ip-1 125-126 ¶16-17
The Promise of a Prince of Peace
16 Yes, “the later time” foretold by Isaiah is the time of Christ’s earthly ministry. Most of Jesus’ earthly life was spent in Galilee. It was in the district of Galilee that he began his ministry and started to announce: “The kingdom of the heavens has drawn near.” (Matthew 4:17) In Galilee, he delivered his famous Sermon on the Mount, chose his apostles, performed his first miracle, and appeared to some 500 followers after his resurrection. (Matthew 5:1–7:27; 28:16-20; Mark 3:13, 14; John 2:8-11; 1 Corinthians 15:6) In this way Jesus fulfilled Isaiah’s prophecy by honoring “the land of Zebulun and the land of Naphtali.” Of course, Jesus did not restrict his ministry to the people of Galilee. By preaching the good news throughout the land, Jesus ‘caused to be honored’ the entire nation of Israel, including Judah.
17 What, though, of Matthew’s mention of “a great light” in Galilee? This too was a quotation from Isaiah’s prophecy. Isaiah wrote: “The people that were walking in the darkness have seen a great light. As for those dwelling in the land of deep shadow, light itself has shone upon them.” (Isaiah 9:2) By the first century C.E., the light of truth had been hidden by pagan falsehoods. Jewish religious leaders had compounded the problem by holding to their religious tradition with which they had “made the word of God invalid.” (Matthew 15:6) Humble ones were oppressed and bewildered, following “blind guides.” (Matthew 23:2-4, 16) When Jesus the Messiah appeared, the eyes of many humble people were opened in a wondrous way. (John 1:9, 12) Jesus’ work while on earth and the blessings resulting from his sacrifice are aptly characterized in Isaiah’s prophecy as “a great light.”—John 8:12.
ip-1 126-128 ¶18-19
The Promise of a Prince of Peace
18 Those who responded to the light had much reason for rejoicing. Isaiah continued: “You have made the nation populous; for it you have made the rejoicing great. They have rejoiced before you as with the rejoicing in the harvesttime, as those who are joyful when they divide up the spoil.” (Isaiah 9:3) As a result of the preaching activity of Jesus and his followers, honesthearted ones came forward, showing themselves desirous of worshiping Jehovah with spirit and truth. (John 4:24) In less than four years, multitudes embraced Christianity. Three thousand were baptized on the day of Pentecost 33 C.E. Shortly afterward, “the number of the men became about five thousand.” (Acts 2:41; 4:4) As the disciples zealously reflected the light, “the number of the disciples kept multiplying in Jerusalem very much; and a great crowd of priests began to be obedient to the faith.”—Acts 6:7.
19 Like those who rejoice in a bounteous harvest or who delight over the division of valuable spoil after a great military victory, Jesus’ followers rejoiced over the increase. (Acts 2:46, 47) In time, Jehovah caused the light to shine among the nations. (Acts 14:27) So people of all races rejoiced that the way of approach to Jehovah had been opened to them.—Acts 13:48.
ip-1 128-129 ¶20-21
The Promise of a Prince of Peace
20 The effects of the activity of the Messiah are permanent, as we see from Isaiah’s next words: “The yoke of their load and the rod upon their shoulders, the staff of the one driving them to work, you have shattered to pieces as in the day of Midian.” (Isaiah 9:4) Centuries before Isaiah’s day, the Midianites conspired with the Moabites to lure Israel into sin. (Numbers 25:1-9, 14-18; 31:15, 16) Later, Midianites terrorized the Israelites by raiding and plundering their villages and farms for seven years. (Judges 6:1-6) But then Jehovah, through his servant Gideon, routed Midian’s armies. After that “day of Midian,” there is no evidence that Jehovah’s people ever again suffered at the hands of the Midianites. (Judges 6:7-16; 8:28) In the near future, Jesus Christ, the greater Gideon, will deliver a deathblow to modern-day enemies of Jehovah’s people. (Revelation 17:14; 19:11-21) Then, “as in the day of Midian,” a complete and lasting victory will be gained, not by human prowess, but by Jehovah’s power. (Judges 7:2-22) God’s people will never again suffer under the yoke of oppression!
21 Displays of divine power are not a glorification of warfare. The resurrected Jesus is the Prince of Peace, and by annihilating his enemies, he will usher in eternal peace. Isaiah now speaks of military paraphernalia as being totally destroyed by fire: “Every boot of the one tramping with tremors and the mantle rolled in blood have even come to be for burning as food for fire.” (Isaiah 9:5) The tremors caused by the tramping of the boots of marching soldiers will never again be felt. The bloody uniforms of combat-hardened warriors will no longer be seen. War will be no more!—Psalm 46:9.
Bible-antlim Motiam
ip-1 130
Xantichea Kunvra Vixim Bhasaunni
Jezu hea prithumer astana tannem sodanch bore solʼle dile. To khub zannvaien bhorlolo ani dusreanchim bhavnam somzon gheta toslo Budh-Dinnar zaun asa. Munxancho sobhav to ekdom bore bhaxen zannam. Tannem kednanch tapon vo ragan solʼle diunk nant, punn mogan ani dusreank xikonk melltta tea toren te dile. Jezuche solʼle sodanch zannvaieche, poripurnn ani patieupa sarke asat dekhun te ojapache asat. Ani te apnnailear, amkam sasnachem jivit mellonk xokta. (Ju. 6:68) Karonn tannem oxem sanglolem: “Hanv xikoitam ti mhoji xikounn nhoi, punn mhaka dhaddla tachi.”—Ju. 7:16.
DEZEMBR 22-28
DEVACHEA UTRANTLE THEVE IZAIAS 11-13
Mesiasa Vixim Bible Kitem Sangta?
ip-1 159 ¶4-5
Salvation and Rejoicing Under the Messiah’s Reign
4 Centuries before Isaiah’s time, other Hebrew Bible writers pointed to the coming of the Messiah, the true Leader, whom Jehovah would send to Israel. (Genesis 49:10; Deuteronomy 18:18; Psalm 118:22, 26) Now through Isaiah, Jehovah adds further details. Isaiah writes: “There must go forth a twig out of the stump of Jesse; and out of his roots a sprout will be fruitful.” (Isaiah 11:1; compare Psalm 132:11.) “Twig” and “sprout” both indicate that the Messiah will be the descendant of Jesse through his son David, who was anointed with oil as king of Israel. (1 Samuel 16:13; Jeremiah 23:5; Revelation 22:16) When the true Messiah arrives, this “sprout,” from the house of David, is to produce good fruit.
5 The promised Messiah is Jesus. The gospel writer Matthew alluded to the words of Isaiah 11:1 when he said that Jesus’ being called “a Nazarene” fulfilled the words of the prophets. Because he was brought up in the town of Nazareth, Jesus was called a Nazarene, a name apparently related to the Hebrew word used in Isaiah 11:1 for “sprout.”—Matthew 2:23, footnote; Luke 2:39, 40.
ip-1 159 ¶6
Salvation and Rejoicing Under the Messiah’s Reign
6 What kind of ruler will the Messiah be? Will he be like the cruel, self-willed Assyrian who destroys the ten-tribe northern kingdom of Israel? Of course not. Of the Messiah, Isaiah says: “Upon him the spirit of Jehovah must settle down, the spirit of wisdom and of understanding, the spirit of counsel and of mightiness, the spirit of knowledge and of the fear of Jehovah; and there will be enjoyment by him in the fear of Jehovah.” (Isaiah 11:2, 3a) The Messiah is anointed, not with oil, but with God’s holy spirit. This happens at Jesus’ baptism, when John the Baptizer sees God’s holy spirit descending on Jesus in the form of a dove. (Luke 3:22) Jehovah’s spirit ‘settles down upon’ Jesus, and he gives evidence of this when he acts with wisdom, understanding, counsel, mightiness, and knowledge. What excellent qualities for a ruler!
ip-1 160 ¶8
Salvation and Rejoicing Under the Messiah’s Reign
8 What is the fear of Jehovah that the Messiah displays? Jesus certainly is not terrified by God, fearful of his condemnation. Rather, the Messiah has a respectful awe of God, a loving reverence for him. A God-fearing person desires always to “do the things pleasing to him,” as Jesus does. (John 8:29) By word and example, Jesus teaches that there is no greater joy than walking every day in the wholesome fear of Jehovah.
ip-1 160 ¶9
Salvation and Rejoicing Under the Messiah’s Reign
9 Isaiah foretells more of the Messiah’s characteristics: “He will not judge by any mere appearance to his eyes, nor reprove simply according to the thing heard by his ears.” (Isaiah 11:3b) If you had to stand before a court of law, would you not be grateful for a judge like that? In his capacity as Judge of all mankind, the Messiah is not swayed by false arguments, clever courtroom tactics, rumors, or superficial factors, such as wealth. He sees through deception and looks beyond unflattering outward appearances, discerning “the secret person of the heart,” “the hidden man.” (1 Peter 3:4, footnote) Jesus’ superlative example serves as the model for all who are called upon to judge matters in the Christian congregation.—1 Corinthians 6:1-4.
ip-1 161 ¶11
Salvation and Rejoicing Under the Messiah’s Reign
11 When his followers need correction, Jesus delivers it in the way that benefits them most—an excellent example for Christian elders. On the other hand, those who practice wickedness can expect judgment of a severe sort. When God calls this system of things to account, the Messiah will “strike the earth” with his authoritative voice, issuing a judgment of destruction for all the wicked. (Psalm 2:9; compare Revelation 19:15.) Eventually, there will be no wicked people left to disturb the peace of mankind. (Psalm 37:10, 11) Jesus, with his hips and loins girded with righteousness and faithfulness, has the power to accomplish this.—Psalm 45:3-7.
Bible-antlim Motiam
‘Zaiteank Nitivontponnache Vatter Cholonk Xikoitolim’
2 Tor hea prithumer jivont zatat tea sogleank zaitem xikonk poddttolem. (Iz. 26:9; 61:11) Hea pasot, adim kednanch zaunk na titlea vhodd ritin hea prithumer xikoupachem kam zatolem. (Izaias 11:9, 10 vachat.) Oxem ami kiteak mhunnonk zata? Ek karonn mhunnttlear, jivont zatolim tea onitivont munxank Jezu Krista vixim, Devachea Rajea vixim, soddvonne vixim, Devachem nanv kitlem mhotvachem asa tea vixim ani Jehovakuch raj cholounk kiteak odhikar asa tea vixim xikonk poddttolem. Toxench, Jehovan sovkas-sovkas korun prithume pasot aplo udʼdhex koso kolloilo tem jivont zatat tea nitivont munxank pasun xikonk poddttolem. Karonn tanche modlim thoddim zannam akʼkho Bible boroun sompche poilinch bhair poddlim. Khorench, onitivont ani nitivont munxank zaitem xikonk poddttolem!
DEZEMBR 29–JANER 4
DEVACHEA UTRANTLE THEVE IZAIAS 14-16
Jehova Aplea Lokanchea Dusmanank Khast Laitolo
ip-1 180 ¶16
Jehovah Humbles an Arrogant City
16 This did not happen immediately in 539 B.C.E. Still, today it is very clear that everything Isaiah foretold regarding Babylon has come true. Babylon “is now, and has been for centuries, a scene of wide desolation, and is a heap of ruins,” says one Bible commentator. Then he adds: “It is impossible to behold this scene and not be reminded how exactly the predictions of Isaiah and Jeremiah have been fulfilled.” Clearly, no man in Isaiah’s day could have foretold Babylon’s fall and her eventual desolation. After all, Babylon’s fall to the Medes and the Persians occurred some 200 years after Isaiah wrote his book! And her final desolation came centuries later. Does this not strengthen our faith in the Bible as the inspired Word of God? (2 Timothy 3:16) Moreover, since Jehovah fulfilled prophecies in times past, we can have absolute confidence that Bible prophecies yet unfulfilled will be realized in God’s due time.
ip-1 184 ¶24
Jehovah Humbles an Arrogant City
24 In the Bible the kings of the royal line of David are likened to stars. (Numbers 24:17) From David on, those “stars” ruled from Mount Zion. After Solomon built the temple in Jerusalem, the name Zion came to apply to the whole city. Under the Law covenant, all male Israelites were obliged to travel to Zion three times a year. Thus, it became “the mountain of meeting.” By determining to subjugate the Judean kings and then remove them from that mountain, Nebuchadnezzar is declaring his intention to put himself above those “stars.” He does not give Jehovah credit for his victory over them. Rather, in effect, he arrogantly puts himself in Jehovah’s place.
ip-1 189 ¶1
Jehovah’s Counsel Against the Nations
JEHOVAH can use the nations to discipline his people for their wickedness. Even so, he does not excuse those nations for their unnecessary cruelty, their pride, and their animosity toward true worship. Thus, long in advance he inspires Isaiah to record “the pronouncement against Babylon.” (Isaiah 13:1) However, Babylon is a future threat. In Isaiah’s day, Assyria is oppressing God’s covenant people. Assyria destroys the northern kingdom of Israel and devastates much of Judah. But Assyria’s triumph is limited. Isaiah writes: “Jehovah of armies has sworn, saying: ‘Surely just as I have figured, so it must occur . . . in order to break the Assyrian in my land and that I may tread him down on my own mountains; and that his yoke may actually depart from upon them and that his very load may depart from upon their shoulder.’” (Isaiah 14:24, 25) Not long after Isaiah utters this prophecy, the Assyrian threat is removed from Judah.
ip-1 194 ¶12
Jehovah’s Counsel Against the Nations
12 When will this prophecy be fulfilled? Soon. “This is the word that Jehovah spoke concerning Moab formerly. And now Jehovah has spoken, saying: ‘Within three years, according to the years of a hired laborer, the glory of Moab must also be disgraced with much commotion of every sort, and those who remain over will be a trifling few, not mighty.’” (Isaiah 16:13, 14) In harmony with this, there is archaeological evidence that during the eighth century B.C.E., Moab suffered grievously and many of its sites were depopulated. Tiglath-pileser III mentioned Salamanu of Moab among the rulers who paid tribute to him. Sennacherib received tribute from Kammusunadbi, king of Moab. Assyrian monarchs Esar-haddon and Ashurbanipal referred to Moabite Kings Musuri and Kamashaltu as being their subjects. Centuries ago, the Moabites ceased to exist as a people. Ruins of cities thought to be Moabite have been found, but little physical evidence of this once-powerful enemy of Israel has thus far been unearthed.
Bible-antlim Motiam
w06 12/1 10 ¶11
Izaias—I Pustokantle Mukhel Mudʼde
14:1, 2—“Zannim tankam koidi korun vhelʼlim, tankam tinch koidi kortolim,” him utram Jehovachea lokam vixim koxim purnn zalim? Him utram Daniel, Esther ani Mordekai-achea babtint purnn zalim. Midiani-Persiechea razvottke vellar, Danielak Babilonant ek vhodd podvi asli; Esther Persiechi ranni zali; ani Mordekai Persiechea Somrazacho prodhan montri zalo.