Jivit ani Porgottnni Mittingeche Pustike Pasot Modot

OTUMBR 5-11

DEVACHEA UTRANTLE THEVE | SUTTKA 31-32

“Murti Puje Thaun Pois Ravat”

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Press On to Maturity—“The Great Day of Jehovah Is Near”

¹¹ Applying what we have learned from the Scriptures can be a challenge, particularly when circumstances are difficult. For example, shortly after Jehovah liberated the sons of Israel from Egyptian bondage, they “fell to quarreling with Moses” and kept “putting Jehovah to the test.” Why? Because of a lack of water to drink. (Ex 17:1-4) Less than two months after entering into a divine covenant and agreeing to do “all the words that Jehovah [had] spoken,” they violated his law on idolatry. (Ex 24:3, 12-18; 32:1, 2, 7-9) Was this because the prolonged absence of Moses while he was being instructed on Mount Horeb made them fearful? Did they perhaps think that the Amalekites would strike again and that the Israelites would be helpless without Moses, whose upheld hands had brought them victory earlier? (Ex 17:8-16) That is possible, but whatever the case, the Israelites “refused to become obedient.” (Acts 7:39-41) Paul urged Christians to ‘do their utmost’ to avoid ‘falling into the same pattern of disobedience’ that the Israelites showed when they were afraid to enter the Promised Land.—Heb. 4:3, 11.

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Obey God and Benefit From His Sworn Promises

¹² Jehovah immediately began to fulfill his side of the Law covenant by arranging for a tent of worship and a priesthood that made it possible for sinful humans to approach him. Israel, on the other hand, quickly forgot their dedication to God and “pained even the Holy One of Israel.” (Ps. 78:41) For example, while Moses was busy receiving further instructions on Mount Sinai, the Israelites became impatient and began to lose faith in God, thinking that Moses had deserted them. So they made a golden image of a calf and said to the people: “This is your God, O Israel, who led you up out of the land of Egypt.” (Ex 32:1, 4) Then they held what they called “a festival to Jehovah” and bowed down and sacrificed to their man-made image. Upon seeing that, Jehovah told Moses: “They have turned aside in a hurry from the way I have commanded them to go.” (Ex 32:5, 6, 8) Sadly, from then on Israel had a history of making vows to God that they later broke.—Num. 30:2.

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“Who Is on Jehovah’s Side?”

¹⁴ The people knew that idolatry was a serious offense against Jehovah. (Ex 20:3-5) But soon they were worshipping a golden calf! Despite this obvious act of disobedience, the Israelites somehow fooled themselves into thinking that they were still on Jehovah’s side. Why, Aaron even called their calf worship “a festival to Jehovah”! How did Jehovah react? He felt betrayed. Jehovah told Moses that the people had “corrupted themselves” and had “deviated from the way [He] commanded them to go.” In his “burning anger,” Jehovah even considered wiping out the newly formed nation of Israel.—Ex 32:5-10.

Bible-ant Motiam Sodhum-ia

(Suttka 31:17) Israel-porje ani mhoje modem hi sodankal ek khunna zaun astoli, kiteak Sorvesporan, sov disam modem sorg ani sonvsar rochleant, ani satvea disa tannem visov ghetla ani xitoll zala.’

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Kam Korunk ani Visov Gheunk “Ek Vell Asa”

⁴ Jehova kednanch thokona, tor taka visovachi goroz na. Punn Bible sangta, Jehovan sorg ani prithum rochlea uprant ‘tannem visov ghetlo ani to xitoll zalo.’ (Sutt. 31:17) Hacho orth, tannem aplem kam thamboilem ani apnnem kitem kelʼlem tem polloun khuxal zaunk vell ghetlo. Jezu prithumer ailʼlo tednam tannem koxtti vavr kelo tem khorem, tori punn visov gheunk ani aplea ixttam sangata khaunk-pieunk tannem vell sarlo.—Matt. 14:13; Lukas 7:34.

(Suttka 32:32, 33) Punn atam Tuka khuxi aslear, Tujean tanchem patok bhogsunk zata. . . ! Na zalear, Tunvem boroilaim tea pustokailem mhojem nanv pusun uddoi.’ ³³ Sorvesporan Moizesak zobab dilo, ‘Mhojer patok kelam tea monʼxak Mhojea pustokantlo Hanv bhair uddoitolom.

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Vachpeam Thaun Prosn

Eka munxachem nanv jivitachea pustokacher boroilam hacho orth taka sasnik jivit mellttolench oso zaina. Thodde lok mhunnttat ki dor ekleachem noxib poilinch boroilʼlem asa ani tem bodlunk zaina. Punn toxem na. Israelitkaram vixim Moizesan Jehovak vicharlem. “Tuka khuxi aslear, Tujean tanchem patok bhogsunk zata. . . ! Na zalear, Tunvem boroilaim tea pustokailem mhojem nanv pusun uddoi.” Sorvesporan Moizesak zobab dilo, “Mhojer patok kelam tea monʼxak Mhojea pustokantlo Hanv bhair uddoitolom.” (Suttka 32:32, 33) Tor hantuntlean amkam kollon ieta ki eka munxachem nanv jivitachea pustokacher boroilea uprant pasun, mhunnche Devan taka apli maniotai dilea uprant pasun, to monis Devachi adnea moddunk xokta. Oxem zalem zalear Dev tachem nanv aplea pustokantlean kaddun uddoita.—Prokasovnni 3:5.

OTUMBR 12-18

DEVACHEA UTRANTLE THEVE | SUTTKA 33-34

“Amkam Jehova Lagim Voddun Haddttat Tosle Tache Gunn”

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Name

The material creation testifies to God’s existence, but it does not reveal God’s name. (Ps 19:1; Ro 1:20) For an individual to know God’s name signifies more than a mere acquaintance with the word. (2Ch 6:33) It means actually knowing the Person—his purposes, activities, and qualities as revealed in his Word. (Compare 1Ki 8:41-43; 9:3, 7; Ne 9:10.) This is illustrated in the case of Moses, a man whom Jehovah ‘knew by name,’ that is, knew intimately. (Ex 33:12) Moses was privileged to see a manifestation of Jehovah’s glory and also to ‘hear the name of Jehovah declared.’ (Ex 34:5) That declaration was not simply the repetition of the name Jehovah but was a statement about God’s attributes and activities. “Jehovah, Jehovah, a God merciful and gracious, slow to anger and abundant in loving-kindness and truth, preserving loving-kindness for thousands, pardoning error and transgression and sin, but by no means will he give exemption from punishment, bringing punishment for the error of fathers upon sons and upon grandsons, upon the third generation and upon the fourth generation.” (Ex 34:6, 7) Similarly, the song of Moses, containing the words “for I shall declare the name of Jehovah,” recounts God’s dealings with Israel and describes his personality.—De 32:3-44.

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When Jehovah Described Himself

The first thing Jehovah reveals about himself is that he is “a God merciful and gracious.” (Verse 6) According to one scholar, the Hebrew word rendered “merciful” bespeaks God’s “tender compassion, like that of a father to his children.” The word rendered “gracious” is related to a verb that “depicts a heartfelt response by someone who has something to give to one who has a need.” Clearly, Jehovah wants us to know that he looks after his worshippers as parents look after their children—with tender love and deep concern for their needs.—Psalm 103:8, 13.

Next, Jehovah says that he is “slow to anger.” (Verse 6) He is not prone to become angry with his earthly servants. Rather, he is patient with them, putting up with their shortcomings while giving them time to change their sinful ways.—2 Peter 3:9.

God continues, saying he is “abundant in loving-kindness and truth.” (Verse 6) Loving-kindness, or loyal love, is a precious quality by which Jehovah forges between himself and his people a bond that is steadfast, unfailing. (Deuteronomy 7:9) Jehovah is also a wellspring of truth. He can neither deceive nor be deceived. Since he is “the God of truth,” we can have complete faith in everything he says, including his promises for the future.—Psalm 31:5.

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When Jehovah Described Himself

Another great truth that Jehovah wants us to know about himself is that he pardons “error and transgression and sin.” (Verse 7) He is “ready to forgive” repentant sinners. (Psalm 86:5) At the same time, Jehovah never condones badness. He explains that “by no means will he give exemption from punishment.” (Verse 7) The holy and just God will not leave willful sinners unpunished. Sooner or later the consequences of their sinful behavior will catch up with them.

Bible-ant Motiam Sodhum-ia

(Suttka 33:11) Ek monis aplea ixtta kodde uloita toso Sorvespor Moizesa kodde tondda-tonddim uloitalo. Moizes penneant portun vetalo tedna, tacho sevok Joshua, ek tarunn monis, Nunacho put, Tombu soddun pois soro naslo.

(Suttka 33:20) Punn mhojem tondd tum polleunchona, kiteak mhaka pollelea uprant konnuch monis jivo urum nozo.

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Suttka Pustokantle Mukhel Mudʼde

33:11, 20—Dev Moizesa lagim “tondda-tonddim” koso uloilo? Him utram eka lagichea ixtta sangata zalʼli bhasabhas dakhoun dita. Moizes Devachea prothinidi lagim uloilo ani hache koddlean tannem Jehovacheo suchounneo aikoleo. Tannem khoreanich Jehovak pollounk na, karonn ‘Devak pollelea uprant konnuch monis jivo urum xokona’. Khorem mhunnttlear, Jehova Moizesa lagim kednanch svota ulounk na. Galasiekarank 3:19 sangta ki Devan kaide “devdutam vorvim eka modestachea hatant” ghatle.

(Suttka 34:23, 24) Vorsak tin pavtti, tumchea dadleamnim Sorvespora Deva, Israelachea Deva mukhar disunk zai. ²⁴ Sogllea porzank tumchea ganvantlim bhair ghalea uprant ani tumcheo ximo vhaddoilea uprant, hea porbam-somoiar, tumcho ganv kaddun gheunk konn ieunchona.

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Mhotvachea Vostunk Jivitant Poilo Zago Diat!

Vorsak tim pavtti Israelit dadleamnim toxench Judev dhorm apnnavpi dadleamnim Jehova mukhar ieunchem mhunn kaido aslo. Akʼkhea familik hacho faido zatolo hem chintun te ap-aplea bailank ani bhurgeank tanchea sangata gheun voitale. Punn tednam tanchem ghor ani xetam-bhattam dusmana thaun konn rakhtalo? Jehova Devan Israelitkarank bhas dilʼli ki vorsak tin pavtti tumche dadle mhojea mukhar ietat tednam “tumcho ganv kaddun gheunk konn ieunchona.” (Suttka 34:24) Odheatmik vostu poileo dovorlear, tankam kainch luksann zauchem na mhunn manun gheunk Israelitkarank Jehovacher vixvas dovrunk zai aslo.

OTUMBR 19-25

DEVACHEA UTRANTLE THEVE | SUTTKA 35-36

“Jehova Amkam Aplea Kama Pasot Purto Korta”

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Jehovah Richly Blesses a Willing Spirit

What brought Jehovah the most pleasure was, not the material offerings, but the willing spirit of those who thus supported pure worship. They were also moved to contribute their time and labor. “All the skilled women spun with their hands,” says the account. Indeed, “all the skilled women whose hearts impelled them spun the goat hair.” Moreover, Jehovah gave Bezalel “wisdom, understanding, and knowledge of every sort of craftsmanship.” In fact, God filled Bezalel and Oholiab with the skill needed to do all the work that was commissioned.—Ex 35:25, 26, 30-35.

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Faithful Ones of Old—Guided by God’s Spirit

⁶ The experience of Moses’ contemporary Bezalel reveals much about the way God’s spirit can operate. (Read Exodus 35:30-35.) Bezalel was appointed to take the lead in making the necessary furnishings for the tabernacle. Did he have knowledge of crafts prior to this vast project? Possibly, but in all likelihood his most recent job was that of making bricks for the Egyptians. (Ex 1:13, 14) So how would Bezalel fulfill his complicated task? Jehovah “proceeded to fill him with the spirit of God in wisdom, in understanding and in knowledge and in every sort of craftsmanship and for designing devices . . . to make ingenious products of every sort.” Whatever natural aptitude Bezalel may have had was enhanced by holy spirit. The same is true of Oholiab. Bezalel and Oholiab must have learned well, for they not only performed their duties but also taught others what to do. Yes, God put it into their hearts to teach.

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Faithful Ones of Old—Guided by God’s Spirit

⁷ Another testimony that Bezalel and Oholiab were guided by God’s spirit is the amazing durability of their work. Their productions were still in use some 500 years later. (2 Chron. 1:2-6) Unlike modern-day manufacturers, Bezalel and Oholiab had no interest in leaving their signature or trademark on their work. All credit went to Jehovah for their accomplishments.—Ex 36:1, 2.

Bible-ant Motiam Sodhum-ia

(Suttka 35:1-3) Moizesan soglle Israel-porjek ektthaim korun mhollem, ‘Tumi oxem korunk zai mhonn Sorvesporan formailam: ² ‘Tumcho vavr korunk tumkam sov dis asat, punn satvo dis tumi Sorvesporachea manak povitr samballcho, purnn visovacho dis to. Tea disa konnui vavr korta tacho jiv kaddcho. ³ Sonʼvara disa khoincheai tumchea ghoramnim chul petthounchi nhoi.’

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Jehovacheo Vatto Zannam Zaiat

¹⁴ Dev bhoktechea kamank poilo zago diat. Isaraelitkaranim soglo vell apleo bhovtik gorzo purnn korunk dhanvonk zai naslem. Tim fokot kam korit ravlim zalear tankam Jehovachi bhokti korunk ani tachea lagim ghott ixttagot korunk velluch mellcho naslo. Jehovan sumanacho ek dis kuxin kaddun to dis povitr mhunn tharailo ani tea disa fokot bhoktechim kamam korunk sanglem. (Suttka 35:1-3; Lokgonnti 15:32-36) Hachea bhair, tannem tankam dor vorsak porbo monounk ekthaim ieunk sanglem. (Levi-Xastr 23:4-44) Oslea vellar tankam Jehovachea vhodd ojapachea kamacher niall korunk ani tachea updesancho ugddas korunk sondhi mellttali. Toxench aplem upkariponn dakhounk vell mellttalo. Oxe toren jednam lok Jehovachi bhokti kortale tednam tanchea kallzant Deva pasot bhirant ani mog vaddttalo ani tache vatten tankam cholonk modot zatali. (Dusri Somurt 10:12, 13) Aiz pasun Jehovache sevok hea kaidea fattlean aslolim totvam lagum kortat tednam tankam khub faido zata.—Hebrevank 10:24, 25.

(Suttka 35:21) Zomaticho Tombu toiar korche khatir, soglleamnim udar kallza-monan ani otmik hurbhen Sorvesporak apli denngi haddli. Samania dhormik ritink toxem iadnikanchea povitr vostrank goroz aslem titlem-i tannim haddlem.

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Udhar Kallzan diun Khuxalkai bhogta

Zaitea pillgam thaun Israelitkaram gulamponnant aslim ani tankam zaite dukh-tras sosunk poddle. Punn atam tankam suttka mellʼlli ani tanche lagim zaiti girestkai ani vostu asleo. Jednam tankam heo vostu dan korunk sanglem tednam tankam koxem bhoglem astolem? Tankam ghoddie dislem astolem ki heo vostu amkam koxtti vavr korun mellʼlleat ani atam heo vostu amcheo zaun asat. Punn, tannim toxem chitunk na. Tannim ap-khuxen khore bhokte pasot dan dilem. Heo vostu ditana tannim chamtteponn korunk nam. Hem soglem Jehovanuch tankam dilam mhunn tim visronk nant. Tor tannim udar kallzan bhangar, rupem ani tanchim zonavoram dilim. Tannim “udhar kallzan” dilem. “Soglleamnim udar kallza-monan ani otmik hurbhen Sorvesporak apli denngi” dili. Khorench, hem soglem tannim Jehova Devak Khuxen dilem.—Suttka 25:1-9; 35:4-9, 20-29; 36:3-7.

OTUMBR 26–NOVEMBR 1

DEVACHEA UTRANTLE THEVE | SUTTKA 37-38

“Khore Bhoktent Povitr Tombuchea Vedicheo Khas Bhumika”

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Altar

Altar of incense. The altar of incense (also called “the altar of gold” [Ex 39:38]) was likewise made of acacia wood, the top and sides being overlaid with gold. A border of gold ran around the top. The altar measured 44.5 cm (17.5 in.) square and 89 cm (2.9 ft) high, and also had “horns” extending out from the four top corners. Two gold rings were made for the insertion of the carrying poles made of acacia overlaid with gold, and these rings were placed underneath the gold border on opposite sides of the altar. (Ex 30:1-5; 37:25-28) A special incense was burned on this altar twice daily, in the morning and in the evening. (Ex 30:7-9, 34-38) The use of a censer, or a fire holder, is elsewhere mentioned for burning incense, and evidently such was employed also in connection with the altar of incense. (Le 16:12, 13; Heb 9:4; Re 8:5; compare 2Ch 26:16, 19.) The position of the altar of incense was within the tabernacle just before the curtain of the Most Holy so that it is spoken of as being “before the ark of the testimony.”—Ex 30:1, 6; 40:5, 26, 27.

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Incense

The sacred incense prescribed for use in the wilderness tabernacle was made of costly materials that the congregation contributed. (Ex 25:1, 2, 6; 35:4, 5, 8, 27-29) In giving the divine formula for this fourfold mixture, Jehovah said to Moses: “Take to yourself perfumes: stacte drops and onycha and perfumed galbanum and pure frankincense. There should be the same portion of each. And you must make it into an incense, a spice mixture, the work of an ointment maker, salted, pure, something holy. And you must pound some of it into fine powder and put some of it before the Testimony in the tent of meeting, where I shall present myself to you. It should be most holy to you people.” Then, to impress upon them the exclusiveness and holiness of the incense, Jehovah added: “Whoever makes any like it to enjoy its smell must be cut off from his people.”—Ex 30:34-38; 37:29.

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Altar

Tabernacle Altars. With the setting up of the tabernacle, two altars were constructed according to divine pattern. The altar of burnt offering (also called “the altar of copper” [Ex 39:39]) was made of acacia wood in the form of a hollow chest, apparently without top or bottom. It was 2.2 m (7.3 ft) square and 1.3 m (4.4 ft) high with “horns” projecting from the upper four corners. All its surfaces were overlaid with copper. A grating, or network, of copper was placed below the altar’s rim “down within,” “toward the center.” Four rings were placed at the four extremities near the grating, and these appear to be the same rings through which the two copper-sheathed acacia-wood poles were passed for carrying the altar. This might mean that a slot was cut through two sides of the altar allowing for a flat grating to be inserted, with the rings extending out on both sides. There is considerable difference of opinion among scholars on the subject, and many consider it likely that two sets of rings were involved, the second set, for insertion of the carrying poles, being attached directly to the outside of the altar. Copper equipment was made in the form of cans and shovels for the ashes, bowls for catching the blood of the animals, forks for handling the flesh, and fire holders.—Ex 27:1-8; 38:1-7, 30; Nu 4:14.

Bible-ant Motiam Sodhum-ia

(Suttka 37:1) Bezalelan, babhul lankddachi, Korarachi Arkpett keli: oddez hat lamb, dedd hat rund, ani dedd hat unch.

(Suttka 37:10) Bhabul lankddachem tannem ek mez kelem, don hat lamb, ek hat rund, ani dedd hat unch.

(Suttka 37:25) Dhump zollounk, tannem babhul lankddachi ek vedi toiar keli; ti ek hat lamb, ek hat rund, ani don hat unch. Tichim xingam vedi borabor ekuch nog diso.

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Babhulachem zhadd

Sinai-chea oronneant khub unnim zhaddam zatat, tantuntlem ek mhunnttlear Babhulachea zhadd. Babhulachea zhaddak lamb kantte astale. Tem zhadd 6 te 8 meter lamb zatalem ani pollounk zhuddup koxem distalem. Punn tachem lankudd khub ghott astalem ani taka kidd bi lagonasli. Hea karonnak lagon tem oronneant povitr tombu ani tacheo vostu bandpa khatir khub faideak poddlem. Zoxem hem lankudd Korarachi ark pett (Sutt. 25:10; 37:1), ek mez (Sutt. 25:23; 37:10), vedi (Sutt. 27:1; 37:25; 38:1), heo vostu vhoronk danddio (Sutt. 25:13, 28; 27:6; 30:5; 37:4, 15, 28; 38:6), poddʼddo ghott dhorunk khambe (Sutt. 26:32, 37; 36:36), ani ubeo faskeo (Sutt. 26:15; 36:20) ani faskeanchea add ghalunk khambe toiar korunk uzar kele. (Sutt. 26:26; 36:31).

(Suttka 38:8) Tannem pitullchem tost kelem, ani tachem pedd pitull-harxeanchem. He harxe Zomatichea Tombuchea darar seva kortolea ostoreanche.

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Tumi Zannant Aslim?

Aiz kovcheche harxe kortat. Punn adlea kallar harxe veg-vegllea dhatu pasun toiar kortale. Tem dhatu mhunnttlear tambe, pittull, bhangar ani chandi. He dhatu khub ghaslea uprant te chokchokit harxe koxe distale. Bible-ant amkam poilech pavtti harxea vixim povitr tombu bandta tednam vachunk melltta. Povitr pitullchem tost ani pedd korunk ostoreamnim hem harxe dan kele. (Suttka 38:8) Heo vostu korunk tannim tem harxe koddoile astole.