Jivit ani Porgottnni Mittingechea Pustike Pasot Modot
JULAY 5-11
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 11-12
“How Jehovah Wants to Be Worshipped”
it-2 1007 ¶4
Soul
Serving With One’s Whole Soul. The “soul” basically means the entire person, as has been shown. Yet certain texts exhort us to seek for, love, and serve God with ‘all our heart and all our soul’ (De 4:29; 11:13, 18), while Deuteronomy 6:5 says: “You must love Jehovah your God with all your heart and all your soul and all your vital force.” Jesus said it was necessary to serve with one’s whole soul and strength and, additionally, “with your whole mind.” (Mr 12:30; Lu 10:27) The question arises as to why these other things are mentioned with the soul, since it embraces them all. To illustrate the probable meaning: A person might sell himself (his soul) into slavery to another, thereby becoming the possession of his owner and master. Yet he might not serve his master wholeheartedly, with full motivation and desire to please him, and thus he might not use his full strength or his full mental capacity to advance his master’s interests. (Compare Eph 6:5; Col 3:22.) Hence these other facets are evidently mentioned to focus attention on them so that we do not fail to remember and consider them in our service to God, to whom we belong, and to his Son, whose life was the ransom price that bought us. “Whole-souled” service to God involves the entire person, no bodily part, function, capacity, or desire being left out.—Compare Mt 5:28-30; Lu 21:34-36; Eph 6:6-9; Php 3:19; Col 3:23, 24.
it-1 84 ¶3
Altar
The Israelites were instructed to tear down all pagan altars and destroy the sacred pillars and poles customarily built alongside them. (Ex 34:13; De 7:5, 6; 12:1-3) They were never to imitate these nor offer up their children by fire as did the Canaanites. (De 12:30, 31; 16:21) Instead of a multiplicity of altars, Israel was to have just one altar for the worship of the one true God, and this would be located at the place Jehovah would choose. (De 12:2-6, 13, 14, 27; contrast this with Babylon, where there were 180 altars to the goddess Ishtar alone.) They were at first instructed to make an altar of unhewn stones following the crossing of the Jordan River (De 27:4-8), and this was built by Joshua on Mount Ebal. (Jos 8:30-32) Following the division of the conquered land, the tribes of Reuben and Gad and the half tribe of Manasseh built a conspicuous altar by the Jordan, which provoked a temporary crisis among the other tribes until it was determined that the altar was no sign of apostasy but only a memorial of faithfulness to Jehovah as the true God.—Jos 22:10-34.
Bible-antlim Motiam
it-1 925-926
Gerizim, Dongor
Israel lok Kanaan Desant gelea uprant Moizesan sanglolem toxem te Gerizim dongra lagim ani Ebal dongra lagim ektthaim zale. Gerizim dongra lagim Simeon, Levi, Juda, Issakar, Juze, ani Benjamin him kullam ubim ravlim. Ani her sov kullam Ebal dongra lagim ubim ravlim. Ani Levi, Korarachi arkpett gheun falkeant ube ravle. Thoim tankam Joshuan Devachi adnea vachun dakhoili. Ti adnea tannim pallʼlli zalear tankam besanvam mellttolim ani pallunk na zalear tankam xirap favo zatolo mhunn sanglolem. (D.S. 11:29, 30; 27:11-13; Josh. 8:28-35)
JULAY 12-18
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 13-15
“How the Law Demonstrated Jehovah’s Concern for the Poor”
it-2 1110 ¶3
Tithe
It seems there was an additional tithe, a second tenth, set aside each year for purposes other than the direct support of the Levitical priesthood, though the Levites shared in it. Normally it was used and enjoyed in large measure by the Israelite family when assembling together at the national festivals. In cases where the distance to Jerusalem was too great for the convenient transport of this tithe, then the produce was converted into money and this, in turn, was used in Jerusalem for the household’s sustenance and enjoyment during the holy convention there. (De 12:4-7, 11, 17, 18; 14:22-27) Then, at the end of every third and sixth years of the seven-year sabbatical cycle, this tithe, instead of being used to defray expenses at the national assemblies, was set aside for the Levites, alien residents, widows, and fatherless boys in the local community.—De 14:28, 29; 26:12.
it-2 833
Sabbath Year
The Sabbath year was called “the year of the release [hash·shemit·tahʹ].” (De 15:9; 31:10) During that year the land enjoyed a complete rest, or release, lying uncultivated. (Ex 23:11) There was also to be a rest, or a release, on debts incurred. It was “a release to Jehovah,” in honor of him. Though others view it differently, some commentators hold that the debts were not actually canceled, but, rather, that a creditor was not to press a fellow Hebrew for payment of a debt, for there would be no income for the farmer during that year; though the lender could press a foreigner for payment. (De 15:1-3) Some rabbis hold the view that debts for loans of charity to help a poor brother were canceled, but that debts incurred in business dealings were in a different category. It is said by them that, in the first century of the Common Era, Hillel instituted a procedure whereby the lender could go before the court and secure his debt against forfeiture by making a certain declaration.—The Pentateuch and Haftorahs, edited by J. Hertz, London, 1972, pp. 811, 812.
it-2 978 ¶6
Slave
Laws governing slave-master relationships. Among the Israelites the status of the Hebrew slave differed from that of a slave who was a foreigner, alien resident, or settler. Whereas the non-Hebrew remained the property of the owner and could be passed on from father to son (Le 25:44-46), the Hebrew slave was to be released in the seventh year of his servitude or in the Jubilee year, depending upon which came first. During the time of his servitude the Hebrew slave was to be treated as a hired laborer. (Ex 21:2; Le 25:10; De 15:12) A Hebrew who sold himself into slavery to an alien resident, to a member of an alien resident’s family, or to a settler could be repurchased at any time, either by himself or by one having the right of repurchase. The redemption price was based on the number of years remaining until the Jubilee year or until the seventh year of servitude. (Le 25:47-52; De 15:12) When granting a Hebrew slave his freedom, the master was to give him a gift to assist him in getting a good start as a freedman. (De 15:13-15) If a slave had come in with a wife, the wife went out with him. However, if the master had given him a wife (evidently a foreign woman who would not be entitled to freedom in the seventh year of servitude), she and any children by her remained the property of the master. In such a case the Hebrew slave could choose to remain with his master. His ear would then be pierced with an awl to indicate that he would continue in servitude to time indefinite.—Ex 21:2-6; De 15:16, 17.
Bible-antlim Motiam
w06 4/1 31
Vachpeam Thaun Prosn
‘Bokddeachea lhan porachem mas tachea avoichea dudan xizounchem nhoi.’ Hea adnea thaun ami kitem xikonk zata?
Ho kaido amkam Bible-ant tin pavtti vachunk melltta. Hea kaideantlean amkam xikonk melltta ki Jehova sarkem tem korpi Dev zaun asa, to doia-maia dakhoita ani khotte bhoktecho to dves korta.—Sutt. 34:26; D.S. 14:21.
Jehova Devan avoichem dudh eka bhurgeak ghottsann diunk ani vaddounk mhunn kelʼlem. Punn bokddeachem lhan por vo her zonvar tachea avoichea dudan xizoilem zalear tem Jehovan kelʼlea manddavolli add voitalem. Oxem korun, “Devan jem avoi ani bhurgea modem natem zoddlam taka resped dina oxem zata” mhunn Bible-a vixim chodd mahiti diupi pustok sangta.
Toxench, paus poddonk zai mhunn khotte dhormache lok he riti-rivaz pallttale. Punn Jehovan tea vixim kaido dilolean tankam khotte dhormachea riti-rivazam thaun pois raunk modot zatali. Karonn, Israelitkarank bhonvtonnchea lokanchea chali-riti pormonnem cholonakat mhunn Somurtint sanglolem.—Lev. 20:23.
Tea bhair, sat dis porian eka porak tachea avoi sorxilʼlem pois korchem nhoi, eka avoik ani tachea porak ekuch disak vedicher bhettounchem nhoi ani ek suknnem ani tachim tanttiam ghontterantlean sangata kaddun vhorchem nhoi mhunn Somurtint kaide asle. Hea kaideantlean Jehova ek doia-maia aslolo Dev ani ami tachech bhaxen zonvarank doia-maia dakhoilʼli taka zai mhunn amkam kollon ieta.—Lev. 22:27, 28; D.S. 22:6, 7.
Tor, Jehovan dilʼlea Somurtint fokot kitem korunk zai ani kitem korunk zaina he kaidech nasle. Punn, tantunt zaitim totvam-i aslim ani tantuntlean Jehovache noitik dorje ani bore gunn amkam dison ietat.—St. 19:7-11.
JULAY 19-25
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 16-18
“Principles for Judging Righteously”
it-1 343 ¶5
Blindness
Miscarriage of justice through judicial corruption was symbolized by blindness, and many are the exhortations in the Law against bribery, gifts, or prejudice, as such things can blind a judge and prevent the impartial administration of justice. “The bribe blinds clear-sighted men.” (Ex 23:8) “The bribe blinds the eyes of wise ones.” (De 16:19) A judge, no matter how upright and discerning, may be consciously or even unconsciously affected by a gift from those involved in the case. God’s law thoughtfully considers the blinding effect not only of a gift but also of sentiment, as it states: “You must not treat the lowly with partiality, and you must not prefer the person of a great one.” (Le 19:15) So, for sentimentality or for popularity with the crowd, a judge was not to render his verdict against the rich merely because they were rich.—Ex 23:2, 3.
it-2 511 ¶7
Number, Numeral
Two. The number two frequently appears in a legal setting. Agreement in the accounts of two witnesses adds to the force of the testimony. Two witnesses, or even three, were required to establish a matter before the judges. This principle is also followed in the Christian congregation. (De 17:6; 19:15; Mt 18:16; 2Co 13:1; 1Ti 5:19; Heb 10:28) God adhered to this principle in presenting his Son to the people as mankind’s Savior. Jesus said: “In your own Law it is written, ‘The witness of two men is true.’ I am one that bears witness about myself, and the Father who sent me bears witness about me.”—Joh 8:17, 18.
it-2 685 ¶6
Priest
The priests were primarily the ones privileged to explain God’s law, and they played a major role in Israel’s judiciary. In the cities allotted to them the priests were available to assist the judges, and they also served with the judges in extraordinarily difficult cases beyond the ability of local courts to decide. (De 17:8, 9) They were required to be on hand along with the older men of the city in cases of unsolved murder, to assure that the proper procedure was followed to remove bloodguilt from the city. (De 21:1, 2, 5) If a jealous husband charged his wife with secret adultery, she had to be brought to the sanctuary, where the priest carried out the prescribed ceremony in which Jehovah’s knowledge of the truth of the woman’s innocence or guilt was appealed to for His direct judgment. (Nu 5:11-31) In all cases, judgment rendered by the priests or appointed judges was to be respected; deliberate disrespect or disobedience brought the death penalty.—Nu 15:30; De 17:10-13.
Bible-antlim Motiam
it-1 787
Bhair Kaddop
Kaidea pormonnem guneanv korta tacher govai diupeamnim poilim fator marunk zai asle. (D.S. 17:7) Karonn oxem kelolean, Devachea Somurticho tankam kitlo mog asa ani Israel raxttr nitoll dovrunk tankam kitli urba asa tem te dakhoun ditale. Ani toxench, tannim poilim fator marlolean, fott marinastana khori mahiti diunchi zobabdari apnnachi asa ani apnnem ti goddbodd korinastana chintun dilea mhunn te dakhoun ditale.
JULAY 26–AGOST 1
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 19-21
“Human Life Is Precious to Jehovah”
w17.11 14 ¶4
Imitate Jehovah’s Justice and Mercy
4 The six cities of refuge were easy to access. Jehovah commanded Israel to distribute the cities evenly on both sides of the Jordan River. Why? So that any fugitive could find refuge quickly and conveniently. (Num. 35:11-14) Roads leading to the cities of refuge were kept in good repair. (Deut. 19:3) According to Jewish tradition, guideposts were erected to direct fugitives to the cities. Since the cities of refuge were available, an unintentional manslayer was not forced to flee to a foreign land, where he might be tempted to take up false worship.
w17.11 15 ¶9
Imitate Jehovah’s Justice and Mercy
9 A key purpose of the cities of refuge was to protect the Israelites from bloodguilt. (Deut. 19:10) Jehovah loves life, and he hates murderous “hands that shed innocent blood.” (Prov. 6:16, 17) A just and holy God, he could not ignore even accidental bloodshed. True, an unintentional manslayer was shown mercy. Even so, he had to present his case before the elders, and if his deed was judged accidental, he had to remain in the city of refuge until the death of the high priest. This might mean spending the rest of his life there. These serious consequences impressed on all Israelites the sanctity of human life. To honor their Life-Giver, they needed to avoid any action or inaction that could endanger the life of their fellow man.
it-1 344
Blood
Man was entitled to enjoy the life that God granted him, and anyone who deprived him of that life would be answerable to God. This was shown when God said to the murderer Cain: “Your brother’s blood is crying out to me from the ground.” (Ge 4:10) Even a person hating his brother, and so wishing him dead, or slandering him or bearing false witness against him, and so endangering his life, would bring guilt upon himself in connection with the blood of his fellowman.—Le 19:16; De 19:18-21; 1Jo 3:15.
Bible-antlim Motiam
it-1 518 ¶1
Kortt, Neai Sobha
“Darvontteaxim” mhunnttlear xarachea darvontteant bhitor sorlea uprant thoim aslolo thoddo zago. Darvontteantlean lok bhitor-bhair sortale dekhun, thoim kaidea sombondit nirnnoi ghetana, zoxem xet vo zomin viktana tankam rokddech govai mhunn gheunk lok mellttale. Tea bhair, neai sobha, lok ietat-voitat toslea zagear asli dekhun neai korpeank lonch gheunk mellonaslem.
AGOST 2-8
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 22-23
“How the Law Demonstrated Jehovah’s Concern for Animals”
it-1 375-376
Burden
Animals were often used to carry loads in ancient times, and the Israelites were told that upon seeing the ass of someone hating them lying down under its load, instead of leaving it, one was “without fail to get it loose.” (Ex 23:5) The amount of material an animal can carry is called a load, such as “the load of a pair of mules.”—2Ki 5:17.
it-1 621 ¶1
Deuteronomy
Animals were also given loving consideration in the book of Deuteronomy. The Israelites were prohibited from taking a bird sitting on a nest, for it was the protective instinct for her offspring that made her vulnerable. She was allowed to escape, but the young could be claimed by the Israelites for themselves. The mother was thus free to raise more young. (De 22:6, 7) The farmer was not permitted to hitch an ass with a bull, to prevent hardship on the weaker animal. (22:10) The bull was not to be muzzled while threshing the grain so that he would not be tormented with hunger while grain was so close at hand and he was exerting his energy in work to thresh it.—25:4.
w03 10/15 32 ¶1-2
“Do Not Become Unevenly Yoked”
AS YOU can see here, the camel and the bull that are plowing together look very uncomfortable. The yoke linking them together—intended for two animals of similar size and strength—makes both beasts suffer. Concerned about the welfare of such draft animals, God told the Israelites: “You must not plow with a bull and an ass together.” (Deuteronomy 22:10) The same principle would apply to a bull and a camel.
Normally, a farmer would not impose such a hardship on his animals. But if he did not have two bulls, he might yoke together two animals he had available. Apparently, this is what the 19th-century farmer in the illustration decided to do. Because of the difference in their size and weight, the weaker animal would have to struggle to keep up the pace, and the stronger would have a greater burden to bear.
Bible-antlim Motiam
it-1 600
Rinn, Rinnkar
Gorjek sampoddlolea Israelitkarak modot korchi mhunn Devan kaido dilʼlo. Tori punn, ek Israelitkar ekdom chodd gorjek sampoddlo zalear tannem rinn gheunk zatalem. Punn, oxem korop borem mhunn te lekhinasle. Karonn rinn gheupi, rinn diupeacho gulam zatalo. (Mho. 22:7) Rinn diupi Israelitkaran aplea bhava thaun jur gheunk zainaslem. (Sutt. 22:25; D.S. 15:7, 8; St. 37:26; 112:5) Punn videxiam koddlean jur gheunk zatalem. (D.S. 23:20) Tor, hanga dila to kaido gorjevontak rinn diupa vixim nhoi, punn veapar-dhondeak lagon rinn ditat tankam lagu zata mhunn, Judevam vixim boroupi sangtat. Karonn videxi veapar korunk thoddeach disank lagon ietale ani te-ui dusreank rinn diun jur ghetale.
AGOST 9-15
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 24-26
“How the Law Demonstrated Jehovah’s Concern for Women”
it-2 1196 ¶4
Woman
Even the military laws favored both wife and husband in exempting a newly married man for one year. This gave the couple the opportunity to exercise their right to have a child, which would be a great comfort to the mother when the husband was away, and even more so if he should die in battle.—De 20:7; 24:5.
it-1 963 ¶2
Gleaning
It is evident that this fine arrangement for the poor of the land, while encouraging generosity, unselfishness, and reliance on Jehovah’s blessing, in no way fostered laziness. It throws light on David’s statement: “I have not seen anyone righteous left entirely, nor his offspring looking for bread.” (Ps 37:25) By availing themselves of the provision made for them by the Law, even the poor, by virtue of their hard work, would not go hungry, and neither they nor their children would have to beg for bread.
w11 3/1 23
Did You Know?
In ancient Israel, if a man died sonless, it was expected that his brother marry the widow in order to produce offspring to continue the dead man’s family line. (Genesis 38:8) The arrangement, later incorporated into the Mosaic Law, was known as brother-in-law, or levirate, marriage. (Deuteronomy 25:5, 6) The actions of Boaz, described in the book of Ruth, show that this duty extended to other male relatives of the dead man’s family if none of his brothers survived.—Ruth 1:3, 4; 2:19, 20; 4:1-6.
The fact that brother-in-law marriage was practiced in Jesus’ day is shown by the Sadducees’ reference to it, recorded at Mark 12:20-22. The first-century Jewish historian Flavius Josephus said that the practice not only preserved the family name but also kept property in the family and provided for the welfare of the widow. Back then, a wife had no hereditary right to her husband’s property. However, a child born from a levirate union would have retained the hereditary possession of the deceased man.
Bible-antlim Motiam
it-1 640 ¶5
Divors
Logn-moddnnechem Potr. Divors-a vixim Somurtint aslolo kaido Judevamnim uprant chukiche ritin apnnailo. Punn hacho orth, ek Israelit dadlean sompe ritin aple bailek divors diunk zatalo oso nhoi. Karonn tannem ‘aplea bailek logn-moddnnechem potr dilea’ uprantuch tika ‘ghorantli bhair dhaddunk zatali.’ (D.S. 24:1) Bible-ant hea vixim bariksannen sangonk na. Punn ghoddie logn-moddnnechem potr gheunk tannem zobabdar munxank mellonk zai aslem. Ani he zobabdar munis tankam dogankui somzaitale. Tea bhair logn-moddnnechem-potr korunk ani kaidea sombondit pavlam gheunk vell lagtalo. Tor, haka lagon divors gheuncho kai na hea vixim goddbodd korinastana chintun nirnnoi gheunk tea ghovak vell mellttalo. Hea toren tea bailecher onʼneai zainastana apleak aslole hokʼk mellonk borem zatalem.
AGOST 16-22
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 27-28
“All These Blessings Will . . . Overtake You”
w10 12/15 19 ¶18
Reap Blessings Through God’s Spirit-Guided King!
18 Listening certainly includes taking to heart what is said in God’s Word and the spiritual food that he provides. (Matt. 24:45) It also means obeying God and his Son. Jesus said: “Not everyone saying to me, ‘Lord, Lord,’ will enter into the kingdom of the heavens, but the one doing the will of my Father who is in the heavens will.” (Matt. 7:21) And listening to God means willingly submitting oneself to the arrangement he has set in place, the Christian congregation with appointed elders, “gifts in men.”—Eph. 4:8.
w01 9/15 10 ¶2
Will Jehovah’s Blessing Overtake You?
2 The Hebrew verb rendered “keep listening” at Deuteronomy 28:2 denotes continuous action. Jehovah’s people must not simply listen to him occasionally; they must keep listening as a way of life. Only then will divine blessings overtake them. The Hebrew verb translated “overtake” has been identified as a hunting term most often meaning “to catch up with” or “to reach.”
w10 9/15 8 ¶4
Earnestly Seek Jehovah’s Blessing
4 With what attitude were the Israelites to be obedient? God’s Law stated that he would be displeased if his people failed to serve him “with rejoicing and joy of heart.” (Read Deuteronomy 28:45-47.) Jehovah deserves more than mechanical obedience to specific orders, such as can be performed even by animals or demons. (Mark 1:27; Jas. 3:3) Genuine obedience to God is an expression of love. It is marked by joy that stems from faith that Jehovah’s commandments are not burdensome and that “he becomes the rewarder of those earnestly seeking him.”—Heb. 11:6; 1 John 5:3.
Bible-antlim Motiam
it-1 360
Ximo-mero
Xetant zata tea pika udexim xetkar pott bhortalem. Punn konnem-i tanchea xetachi xim-mer haloili zalear tea xetkarak melltta tem pik unnem zatalem ani oxem korop ek chori koxi zatali. (Job 24:2)
AGOST 23-29
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 29-30
“Serving Jehovah Is Not Too Difficult”
w09 11/1 31 ¶2
Jehovah Gives Us a Choice
Is it difficult to know what God requires of us and then to do it? Moses states: “This commandment that I am commanding you today is not too difficult for you, nor is it far away.” (Verse 11) Jehovah does not ask the impossible. His requirements are reasonable and reachable. They are also knowable. We do not have to ascend “into the heavens” or journey “to the other side of the sea” in order to learn what God expects of us. (Verses 12, 13) The Bible plainly tells us how we should live.—Micah 6:8.
w09 11/1 31 ¶1
Jehovah Gives Us a Choice
“I HAVE often had the unreasoning fear that I would prove unfaithful to Jehovah.” So stated one Christian woman who felt that her bad experiences as a child doomed her to failure. Is that the case? Are we really helpless victims of circumstance? No. Jehovah God has given us the gift of free will, so we can make our own choices about how we will live. Jehovah wants us to make the right choices, and his Word, the Bible, tells us how we can do that. Consider the words of Moses, as found in Deuteronomy chapter 30.
w09 11/1 31 ¶4
Jehovah Gives Us a Choice
Does it matter to Jehovah which course we choose? Of course it does! Inspired by God, Moses said: “Choose life.” (Verse 19) How, though, do we choose life? Moses explained: “By loving Jehovah your God, by listening to his voice and by sticking to him.” (Verse 20) If we come to love Jehovah, we will want to listen obediently to him and stick loyally to him, come what may. By means of such a course, we choose life—the best way of life now with the prospect of life everlasting in God’s coming new world.—2 Peter 3:11-13; 1 John 5:3.
Bible-antlim Motiam
it-1 665 ¶3
Kan
Hem vers vachtana Jehovan Israelitkarank aikonk diunk na oxem disot. Punn, Jehovan tanche kan ukte korunk na mhunnche, ek Isrealitkaran Jehova Devachem aikolem zalear Jehova Dev taka apli khuxi kitem tem zannam zaunk modot kortalo. Punn ek munis Jehova Dev kitem sangonk sodhta tem aikona zalear to tem zannam zaunk pavcho naslo. (D.S. 29:4; Rom. 11:8)
AGOST 30–SETEMBR 5
DEVACHEA UTRANTLE THEVE | DUSRI SOMURT 31-32
“Learn From Word Pictures in an Inspired Song”
“Unify My Heart to Fear Your Name”
8 Just before the Israelites entered the Promised Land, Jehovah taught Moses the words of a song. (Deut. 31:19) Moses, in turn, was to teach the song to the people. (Read Deuteronomy 32:2, 3.) As we meditate on verses 2 and 3, it is clear that Jehovah does not want his name to be hidden, treated as if it were too sacred to pronounce. He wants his name to be known by all his intelligent creation! What a privilege it was for people to hear Moses teach them about Jehovah and His glorious name! What Moses taught them nourished and refreshed them, like gentle rain on vegetation. How can we make sure that our teaching is like that?
9 When we are in the door-to-door work or the public ministry, we can use our Bible to show people God’s personal name, Jehovah. We can offer them beautiful literature, excellent videos, and material on our website that honor Jehovah. At work, at school, or while traveling, we may find opportunities to talk about our beloved God and what he is like. When we tell those we meet about Jehovah’s loving purpose for mankind and the earth, we are giving them a view of Jehovah that may well be completely new to them. As we tell others the truth about our loving Father, we are adding to the sanctifying of God’s name. We are clearing up some of the lies and slander about Jehovah that others may have been taught. We offer people the most nourishing, refreshing teachings available.—Isa. 65:13, 14.
w09 5/1 14 ¶4
Word Pictures in the Bible—Do You Understand Them?
The Bible also likens Jehovah to inanimate things. He is described as “the Rock of Israel,” as a “crag,” and as a “stronghold.” (2 Samuel 23:3; Psalm 18:2; Deuteronomy 32:4) What is the point of similarity? Just as a large rock is solidly placed, unmovable, so Jehovah God can be a solid Source of security for you.
w01 10/1 9 ¶7
Imitate Jehovah When Training Your Children
7 Consider the love Jehovah showed in dealing with the Israelites. Moses used a beautiful analogy to describe Jehovah’s love for the young nation of Israel. We read: “Just as an eagle stirs up its nest, hovers over its fledglings, spreads out its wings, takes them, carries them on its pinions, Jehovah alone kept leading [Jacob].” (Deuteronomy 32:9, 11, 12) To teach her young to fly, the mother eagle ‘stirs up her nest,’ fluttering and flapping her wings to urge her young ones to take off. When a young bird finally dives out of the nest, which is often lodged on a high crag, the mother “hovers over” the young. If it seems that the fledgling might hit the ground, the mother swoops down under it, carrying it ‘on her pinions.’ Lovingly, Jehovah cared for the newborn nation of Israel in a similar way. He gave the people the Mosaic Law. (Psalm 78:5-7) God then watched over the nation with a keen eye, ready to come to the rescue when his people were in trouble.
Bible-antlim Motiam
w04 9/15 27 ¶12
Dusri Somurt Pustokache Mukhel Mudʼde
31:12. Bhurgeamnim mittingent aplea avoi-bapai sangata bosonk zai ani mittingent sangtat tem kan diun aikonk zai. Oxem kelolean tim xikonk pavtolim.