Jivit ani Porgottnni Mittingechea Pustike Pasot Modot

JANER 4-10

DEVACHEA UTRANTLE THEVE | LEVI-XASTR 18-19

“Tumchi Vagnnuk Sodanch Nitoll Dovrat”

w19.06 28 ¶1

Finding Sure Protection From a Satanic Trap

In listing the perversions of nearby nations, Jehovah told the Israelites: “You must not do what they do in the land of Canaan, where I am bringing you. . . . The land is unclean, and I will bring punishment on it for its error.” To the holy God of Israel, the Canaanites’ lifestyle was so foul that the land they lived in had become unclean, contaminated.—Lev. 18:3, 25.

w17.02 20 ¶13

Jehovah Leads His People

¹³ How different those faithful kings were from the leaders of other nations, men who were guided by human wisdom and shortsighted strategy! Under Canaanite leadership, people did detestable things, which included incest, homosexuality, bestiality, child sacrifice, and gross idolatry. (Lev. 18:6, 21-25) Moreover, Babylonian and Egyptian leaders did not follow the scientifically sound practices on hygiene that God gave to Israel. (Num. 19:13) In contrast, God’s ancient people saw how their faithful leaders promoted spiritual, moral, and physical cleanness. Clearly, Jehovah was leading them.

w14 7/1 7 ¶2

What God Will Do About Badness

What about those who stubbornly refuse to change their ways and who insist on doing bad things? Reflect on this straightforward promise: “Only the upright will reside in the earth, and the blameless will remain in it. As for the wicked, they will be cut off from the earth, and the treacherous will be torn away from it.” (Proverbs 2:21, 22) Gone will be the influence of wicked humans. Under such peaceful conditions, obedient humans will gradually be set free from inherited imperfection.—Romans 6:17, 18; 8:21.

Bible-antlim Motiam

w06 6/15 22 ¶11

“Tuje Somurticho Hanv Mog Kortam Kitlo!”

¹¹ Moizesachea Somurti thaun Dev aplea lokanchim porva korta mhunn amkam anik purave mellttat. Xet lunvtat tednam ani zhaddanchim follam kaddttat tednam Israel porjen somurtint dilʼlo kaido pallunk zai aslo. Ek xetkar aplem xet lunvta tednam tannem xetachea mere porian lunvchem nhoi aslem. Ani toxench, lunvlolea xetacho ek bhoro, chukon urlo zalear to porot vochon haddunk zainaslo. Xetant kitem urlam tem puzaunk goribank, pordexank, onatank ani vidvank hokʼk aslo. Toxench, dakho vo zoitunachim follam sarkim pusun kaddunk zainaslim. Thoddim follam goribank ani durbollam pasot soddun diunk zai aslim. Hem khorem ki xetant kitem urlam tem vo urlolim follam puzaunk, goribank ani durbollank koxtti vavr korcho poddttalo, punn hea manddavollik lagon tankam dusrea lagim bhik magonk poddonasli.—Levi-Xastr 19:9, 10; Dusri Somurt 24:19-22; Stotr 37:25.

JANER 11-17

DEVACHEA UTRANTLE THEVE

LEVI-XASTR 20-21

“Jehova Aplea Lokank Hea Sonvsara Thaun Veglle Korta”

w04 10/15 11 ¶12

Paradise—For You?

¹² Still, there is something that we must not overlook. God told the Israelites: “You must keep the whole commandment that I am commanding you today, in order that you may grow strong and may indeed enter in and take possession of the land.” (Deuteronomy 11:8) At Leviticus 20:22, 24, that same land is mentioned: “You people must keep all my statutes and all my judicial decisions and do them, that the land to which I am bringing you to dwell in it may not vomit you out. Hence I said to you: ‘You, for your part, will take possession of their ground, and I, for my part, shall give it to you to take possession of it, a land flowing with milk and honey.’” Yes, possession of the Promised Land depended on a good relationship with Jehovah God. It was because the Israelites failed to obey him that God allowed the Babylonians to conquer them and remove them from their place of dwelling.

it-1 1199

Inheritance

Any property passing at the owner’s death to the heir or to those entitled to succeed; anything received from progenitors or predecessors as if by succession. The principal Hebrew verb used is na·chalʹ (noun, na·chalahʹ). It involves getting or giving an inheritance or hereditary possession, usually as a result of succession. (Nu 26:55; Eze 46:18) The verb ya·rashʹ is used at times in the sense “succeed as heir,” but more often, “take possession” apart from succession. (Ge 15:3; Le 20:24) It also has the meaning “dispossess; drive away,” involving military action. (De 2:12; 31:3) The Greek words having to do with inheritance are related to kleʹros, which originally meant “lot” but came to mean “share” and finally “inheritance.”—Mt 27:35; Ac 1:17; 26:18.

it-1 317 ¶2

Birds

Following the global Flood, Noah offered up “clean flying creatures” along with animals as a sacrifice. (Ge 8:18-20) Birds were thereafter made allowable by God for inclusion in man’s diet, as long as the blood was not eaten. (Ge 9:1-4; compare Le 7:26; 17:13.) The ‘cleanness’ of certain birds at that time therefore evidently relates to some divine indication of acceptableness for sacrifice; the Biblical record shows that, as regards their being used as food, none of the birds were designated as “unclean” until the introduction of the Mosaic Law. (Le 11:13-19, 46, 47; 20:25; De 14:11-20) The factors determining which birds were designated ceremonially “unclean” are not expressly stated in the Bible. Thus, while most of those so designated were birds of prey or scavengers, not all of them were. (See HOOPOE.) This prohibition was lifted following the establishment of the new covenant, as God made evident to Peter by a vision.—Ac 10:9-15.

Bible-antlim Motiam

it-1 563

Ghave Korop

Meloleanchem dukh kortana tannim aplea kuddik koslech ghave korche nhoi mhunn Devan kaido dilʼlo. (Lev. 19:28; 21:5; D.S. 14:1) Karonn Israel porza Jehovachi povitr porza zaun asli mhunnche tannem vinchun kaddloli ek khas porza. (D.S. 14:2) Tor Israelitkaramnim kuddʼddea devanchea bhoktek mellon aslolea chali-ritim thaun pois ravonk zai aslem. Israelit lokank meloleanchi poristhiti kitem ti khobor asli ani toxench tankam punorjivontponnacho bhorvonso aslo. Tor tannim meloleanchem dukh dakhounk aplea kuddicher ghave korop ekdom chukichem zaun aslem. (Dan. 12:13; Heb. 11:19) Aplea kuddicher koslech ghave korinastana Israelitkar dakhounk xoktale ki te Jehovan rochlolea kuddicho valor kortat mhunn.

JANER 18-24

DEVACHEA UTRANTLE THEVE | LEVI-XASTR 22-23

“Israelitkaranchea Porbe Thaun Ami Kitem Xikonk Zata”

it-1 826-827

Festival of Unfermented Cakes

The first day of the Festival of Unfermented Cakes was a solemn assembly, also a sabbath. On the second day, Nisan 16, a sheaf of the firstfruits of the barley harvest, the first crop to ripen in Palestine, was brought to the priest. Prior to this festival no new grain, bread, or roasted grain from the new harvest could be eaten. The priest offered such firstfruits to Jehovah symbolically by waving a sheaf of the grain to and fro, while a sound ram in its first year was offered as a burnt offering along with a grain offering moistened with oil and a drink offering. (Le 23:6-14) There was no command to burn any of the grain or its flour on the altar, as was practiced later by the priests. Not only was there a public or national firstfruit offering but provision was also made for each family and every individual who had a possession in Israel to offer thanksgiving sacrifices during this festive occasion.—Ex 23:19; De 26:1, 2; see FIRSTFRUITS.

Significance. The eating of unfermented cakes at this time was in harmony with the instructions Moses received from Jehovah, as recorded at Exodus 12:14-20, which includes the strict injunction, at verse 19: “Seven days no sourdough is to be found in your houses.” In Deuteronomy 16:3 the unfermented cakes are called “the bread of affliction,” and they were a yearly reminder to the Jews of their hurried departure from the land of Egypt (when they did not have time to leaven their dough [Ex 12:34]). They thus recalled the state of affliction and bondage from which Israel had been delivered, even as Jehovah himself said, “that you may remember the day of your coming out of the land of Egypt all the days of your life.” The realization of their present freedom as a nation and their acknowledgment of Jehovah as their Deliverer set a fitting background for the first of the three great annual festivals of the Israelites.—De 16:16.

it-2 598 ¶2

Pentecost

The firstfruits of the wheat harvest were to be treated differently from the barley firstfruits. Two tenths of an ephah of fine wheat flour (4.4 L; 4 dry qt) along with leaven was to be baked into two loaves. They were to be “out of your dwelling places,” which meant that they were to be loaves like those made for the daily use of the household and not expressly for holy purposes. (Le 23:17) Burnt offerings and a sin offering went along with this, and as a communion offering two male lambs. The priest waved the loaves and the lambs before Jehovah by putting his hands underneath the loaves and the pieces of the lambs and waving them back and forth, signifying that they were presented before Jehovah. After the loaves and the lambs were offered, they became the priest’s for him to eat as a communion offering.—Le 23:18-20.

w14 5/15 29 ¶11

Are You Moving Ahead With Jehovah’s Organization?

¹¹ Jehovah’s organization is acting in our best interests when it urges us to heed the apostle Paul’s counsel: “Let us consider one another so as to incite to love and fine works, not forsaking our meeting together, as some have the custom, but encouraging one another, and all the more so as you see the day drawing near.” (Heb. 10:24, 25) Annual festivals and other gatherings for worship built the Israelites up spiritually. Moreover, such events as the special Festival of Booths in Nehemiah’s day were joyful occasions. (Ex. 23:15, 16; Neh. 8:9-18) We derive similar benefits from our meetings, assemblies, and conventions. Let us take full advantage of these provisions for our spiritual health and happiness.—Titus 2:2.

Bible-antlim Motiam

w19.02 3 ¶3

Promannikponnan Cholat!

³ Soglea kallzan Jehovacho mog korun ani dor ek vellar taka visvaxi ravon ami taka promannik ravonk xoktat. Hea toren tachim sevokam sodanch oslim kamam kortolim jea vorvim Jehova khuxal zatolo. Bible-ant “promannikponn” hea utracho orth kitem? Hebrev bhaxen “promannikponn” hea utracho orth zaun asa: akʼkhem, koslench khot vo vaitt naslolem, vo oxi vost zantunt kitench unnem na. Udharonnak, Israelitkar Jehovak zonvaranchi bhett ditale. Tor kaidea pormonnem tea zonvarak koslench khot asonk zainaslem. (Lev. 22:21, 22) Devachea lokamnim zonvaranchi bhett ditana thonttim, kuddʼddim, ek kan naslolim vo piddest zonvaram bhettounk zainaslim. (Mal. 1: 6-9) Jehovak khot naslolem zonvar kiteak diunk zai aslem tem ami somzonk xoktat, karonn ami kosli-i vost vikti ghetat tednam ti sarki ani akʼkhi asa kai na, tem polloitat. Tor amkam borem, khott naslolem ani akʼkhem zai, teach toren, Jehovak ami pasun tacho soglea kallzan mog korcho ani purnn toren taka visvaxi ravchim mhunn to anvddeta.

JANER 25-31

DEVACHEA UTRANTLE THEVE | LEVI-XASTR 24-25

“Ponʼnasavem Voros ani Fuddarak Mellttoli ti Svotontrtai”

it-1 871

Freedom

The God of Freedom. Jehovah is the God of freedom. He freed the nation of Israel from bondage in Egypt. He told them that as long as they obeyed his commandments they would have freedom from want. (De 15:4, 5) David spoke of “freedom from care” within the dwelling towers of Jerusalem. (Ps 122:6, 7) However, the Law provided that in case a man became poor he could sell himself into slavery so as to provide the necessities for himself and his family. But freedom was granted by the Law to this Hebrew in the seventh year of his servitude. (Ex 21:2) In the Jubilee (occurring every 50th year), liberty was proclaimed in the land to all its inhabitants. Every Hebrew slave was freed, and each man was returned to his land inheritance.—Le 25:10-19.

it-1 1200 ¶2

Inheritance

Since land was kept in the possession of the same family from generation to generation, it could not be sold in perpetuity. The sale of land was, in effect, only the leasing of it for the value of crops it would produce, the purchase price being on a graduated scale according to the number of years until the next Jubilee, at which time all land possession would revert to the original owner if it had not been repurchased or redeemed prior to the Jubilee. (Le 25:13, 15, 23, 24) This regulation included houses in unwalled cities, which were regarded as part of the open field. As for a house in a walled city, the right of repurchase remained only for one year from the time of sale, at which time it became the property of the buyer. In the case of houses in Levite cities, the right of repurchase continued to time indefinite because the Levites had no inheritance of land.—Le 25:29-34.

it-2 122-123

Jubilee

The Jubilee law, when obeyed, preserved the nation from gravitating to the sad state that we observe today in many lands, where there are virtually only two classes, the extremely rich and the extremely poor. The benefits to the individual strengthened the nation, for none would be underprivileged and crushed into unproductiveness by a bad economic situation, but all could contribute their talents and abilities to the national welfare. With Jehovah providing blessings of the yield of the ground and with the education that was provided, Israel, while obedient, would enjoy the perfect government and prosperity that only the true theocracy could provide.—Isa 33:22.

Bible-antlim Motiam

w09 9/1 22 ¶4

Tuka Konn-ui Dukhoita Tednam

Eka Israelitkaran holʼlo korun dusreacho dollo foddlo zalear, kaidea pormonnem taka xikxa lavunk, tacho-i dollo foddunk poddttalo. Punn jea munxacho dollo futtla, tannem apleak marla tea munxak vo tachea ghorcheank hi khast diunk zainasli. Tannem hi ghoddnni Devan nemlolea neai korpeam lagim vhoronk zai asli ani thoim holʼlo korpi, guneanvkar tharlea uprantuch taka ti khast favo zatali. Tor zo munis zannam zaun vo mudʼdom aplea peleacher holʼlo kortalo vo tacho dollo foddttalo taka-i hea ritin khast favo zatali. Tor, ek Israelitkar aplea peleacher holʼlo korunk bhietalo.

FEBRER 1-7

DEVACHEA UTRANTLE THEVE

LEVI-XASTR 26-27

“Ami Jehovachim Besanvam Koxim Melloun Gheunk Zatat”

w08 4/15 4 ¶8

Repudiate “Valueless Things”

⁸ How can “Riches” become like a god? Well, as an example, think of a stone lying in a field in ancient Israel. Such a stone could be useful for the construction of a house or a wall. On the other hand, if it was set up as “a sacred pillar” or as “a showpiece,” it became a stumbling block to Jehovah’s people. (Lev. 26:1) Similarly, money has its place. We need it just to survive, and we can use it well in Jehovah’s service. (Eccl. 7:12; Luke 16:9) But if we place the pursuit of money ahead of our Christian service, money becomes, in effect, a god to us. (Read 1 Timothy 6:9, 10.) In this world, where the pursuit of financial gain is so important to people, we have to make sure that we keep a balanced view in this matter.—1 Tim. 6:17-19.

it-1 223 ¶3

Awe

Because of the manner in which Jehovah used Moses and dealt with him, Moses exercised great awesomeness (Heb., moh·raʼʹ) before the eyes of God’s people. (De 34:10, 12; Ex 19:9) Those with faith had a wholesome fear of Moses’ authority. They realized that God spoke by means of him. Regarding Jehovah’s sanctuary, too, the Israelites were to be in awe. (Le 19:30; 26:2) This meant that they were to manifest a reverent regard for the sanctuary, carrying out worship in the manner that Jehovah directed and conducting themselves in harmony with all of his commands.

w91 3/1 17 ¶10

Let “the Peace of God” Guard Your Heart

¹⁰ Jehovah told the nation: “If you continue walking in my statutes and keeping my commandments and you do carry them out, I shall also certainly give your showers of rain at their proper time, and the land will indeed give its yield, and the tree of the field will give its fruit. And I will put peace in the land, and you will indeed lie down, with no one making you tremble; and I will make the injurious wild beast cease out of the land, and a sword will not pass through your land. And I shall indeed walk in the midst of you and prove myself your God, and you, on your part, will prove yourselves my people.” (Leviticus 26:3, 4, 6, 12) Israel could enjoy peace in that they had security from their enemies, material abundance, and a close relationship with Jehovah. But this would depend on their adhering to Jehovah’s Law.—Psalm 119:165.

Bible-antlim Motiam

it-2 617

Voxeachi Pidda

Israelitkar Jehovachea kaideank pallo dina zalear apunn tancher “voxeachi pidda dhaddttolo” mhunn tannem adinch xiddkailʼlem. (Lev. 26:14-16, 23-25; D.S. 28:15, 21, 22) Bori bolaiki Devachea besanvank lagon melltta (D.S. 7:12, 15; St. 103:1-3; Mho. 3:1, 2, 7, 8; 4:21, 22; Prok. 21:1-4), ani patkak lagon duens vo pidda ieta, oxem amkam Devachem Utor sangta. (Sutt. 15:26; D.S. 28:58-61; Iz. 53:4, 5; Mt. 9:2-6, 12; Ju. 5:14) Hem khorem ki thodde pavtti Jehova Devan thoddea munxancher zoxem Miriam, Uzziah, ani Gehazicher tanchea patkank lagon koddachi pidda daddli. (Lok. 12:10; 2It. 26:16-21; 2Raz. 5:25-27) Punn choddxe pavtti, soimbik odruxttak lagon ani eka munxan vo raxttran kelʼlea patkank lagon tancher duens ani pidda aili. Tannim vomplem tench tannim lunvlem. Tannim kelʼlea chukichem, foll tankam bhogchem poddlem. (Gal. 6:7, 8) Jim konn pozddim kamam kortat tanche vixim apostl Paulu mhunntta, “Devan tankam pozoddponnache adhin soddlim . . . ani [tim] aple khotte vagnnukecho purto muxaro apleach mathear ghetat.”—Rom. 1:24-27.

FEBRER 8-14

DEVACHEA UTRANTLE THEVE | LOKGONNTI 1-2

“Jehovan Aplea Lokanchi Manddavoll Keli”

w94 12/1 9 ¶4

The Rightful Place of Jehovah’s Worship in Our Lives

⁴ If you had had a bird’s-eye view of Israel encamped in the wilderness, what would you have seen? A vast, but orderly, array of tents housing possibly three million or more people, grouped according to three-tribe divisions to the north, south, east, and west. Peering closer, you would also have noticed another grouping nearer the middle of the camp. These four smaller clusters of tents housed the families of the tribe of Levi. At the very center of the camp, in an area cordoned off by a cloth wall, was a unique structure. This was the “tent of meeting,” or tabernacle, which “wise-hearted” Israelites had built according to Jehovah’s plan.—Numbers 1:52, 53; 2:3, 10, 17, 18, 25; Exodus 35:10.

it-1 397 ¶4

Camp

The size of this camp of Israel was very great. The above register figures total 603,550 fighting men, in addition to women and children, old folks and handicapped, 22,000 Levites, and “a vast mixed company” of aliens—perhaps all together 3,000,000 or more. (Ex 12:38, 44; Nu 3:21-34, 39) How much area such an encampment would cover is not certain; estimates vary greatly. When the camp was pitched opposite Jericho on the Plains of Moab, it is described as extending “from Beth-jeshimoth to Abel-shittim.”—Nu 33:49.

Bible-antlim Motiam

it-2 764

Lokgonnti

Lokgonnti mhunnttlear kulla pormonnem ani ghorannea pormonnem dor eka munxachem nanv boroun dovorop. Hi lokgonnti kortana fokot kitle lok asat te meznasle, punn tanche vixim her mahiti pasun boroitale. Israel raxttrachi hi lokgonnti veg-vegllea karonnak lagon kortale, zoxem dondd vosul korunk, foujent soinik mhunn bhorti korunk, Dev mondirant kam korunk ani Levitkarank nemunk.

FEBRER 15-21

DEVACHEA UTRANTLE THEVE | LOKGONNTI 3-4

“Levitanchim Khas Kamam”

it-2 683 ¶3

Priest

Under the Law Covenant. When the Israelites were in slavery in Egypt, Jehovah sanctified to himself every firstborn son of Israel at the time that he destroyed Egypt’s firstborn in the tenth plague. (Ex 12:29; Nu 3:13) These firstborn ones accordingly belonged to Jehovah, to be used exclusively in special service to him. God could have designated all of these firstborn males of Israel as the priests and caretakers of the sanctuary. Instead, it suited his purpose to take male members of the tribe of Levi for this service. For this reason he permitted the nation to substitute the Levite males for the firstborn males of the other 12 tribes (the offspring of Joseph’s sons Ephraim and Manasseh being counted as two tribes). In a census there proved to be 273 more firstborn non-Levite sons from a month old and upward than there were Levite males, so God required a ransom price of five shekels ($11) for each of the 273, the money being turned over to Aaron and his sons. (Nu 3:11-16, 40-51) Prior to this transaction Jehovah had already set apart the male members of the family of Aaron of the tribe of Levi as constituting the priesthood of Israel.—Nu 1:1; 3:6-10.

it-2 241

Levites

Duties. The Levites were made up of three families, from Levi’s sons Gershon (Gershom), Kohath, and Merari. (Ge 46:11; 1Ch 6:1, 16) Each of these families was assigned a place near the tabernacle in the wilderness. The Kohathite family of Aaron camped in front of the tabernacle to the east. The other Kohathites camped on the south side, the Gershonites on the west, and the Merarites on the north. (Nu 3:23, 29, 35, 38) Setting up, dismantling, and carrying the tabernacle was the work of the Levites. When it was time to move, Aaron and his sons took down the curtain dividing the Holy from the Most Holy and covered the ark of the testimony, the altars, and other sacred furniture and utensils. The Kohathites then carried these things. The Gershonites transported the tent cloths, coverings, screens, courtyard hangings, and tent cords (evidently the cords of the tabernacle itself), and the Merarites took care of the panel frames, pillars, socket pedestals, tent pins and cords (cords of the courtyard surrounding the tabernacle).—Nu 1:50, 51; 3:25, 26, 30, 31, 36, 37; 4:4-33; 7:5-9.

it-2 241

Levites

In Moses’ day it was at 30 years of age that a Levite assumed his full duties, such as bearing the tabernacle and its articles when it was being moved. (Nu 4:46-49) Some duties could be performed from the age of 25, but apparently not the laborious service, such as transporting the tabernacle. (Nu 8:24) In King David’s time the age was reduced to 20 years. The reason David gave was that the tabernacle (now to be replaced by the temple) would no longer have to be carried about. Assignments of obligatory service terminated at the age of 50 years. (Nu 8:25, 26; 1Ch 23:24-26; see AGE.) The Levites needed to be well versed in the Law, often being called upon to read it in public and to teach it to the common people.—1Ch 15:27; 2Ch 5:12; 17:7-9; Ne 8:7-9.

Bible-antlim Motiam

w06 8/1 23 ¶13

Xanno Zav—Devachi Bhirant Dhor!

¹³ David trasant aslo tednam Jehovan taka modot kelʼli. Taka lagon David Devachea bhirantin choltalo ani Devacher tacho visvas anink ghott zalo. (Stotr 31:22-24) Punn Davidan aplea jivitant tin pavtti Devachea bhirantin kam korunk na ani tacho porinnam taka bhogcho poddlo. Tantuntli poili ghoddnni, Davidan Jehovachea korarachi ark pett Jerusalemant haddli tednam ghoddli. Devachea kaidea pormonnem arkpett Levitamnim aplea khandear dhorun haddunk zai asli, punn Davidan ti gaddier ghalun haddli. Ti arkpett vhortana Uzza nanvacho ek Israelitkar gaddiek vatt dakhoitalo. Gaddi halta ti polloun Uzza ark pett poddot mhunn tika dhorunk gelo. Uzza Levit kullacho naslo dekhun tannem ark pettek hat lavunk zainaslo. Tachea hea “chukik” lagon Jehovan taka khast laili ani to thoinch melo. Uzzan chuk keli hem khorem, punn hea chukik David zobabdar aslo. Karonn tannem arkpett vhorchea vixim Devacho kaido pallunk na. Tor Devachea bhirantin cholop mhunnttlear tannem dilʼlea manddavolli pormonem kam korop.—2 Samuel 6:2-9; Lokgonnti 4:15; 7:9.

FEBRER 22-28

DEVACHEA UTRANTLE THEVE | LOKGONNTI 5-6

“Tumi Nazaritanchi Dekh Koxi Gheunk Zata?”

it-2 477

Nazirite

There were three principal restrictions resting on those taking the Nazirite vow: (th obheas 1) They were to drink no intoxicating beverage; neither were they to eat any product of the grapevine, whether unripe, ripe, or dried, nor drink any of its juice, whether in the fresh, fermented, or vinegar state. (th obheas 2) They were not to cut the hair of their heads. (th obheas 3) They were not to touch a dead body, even that of the closest relative—father, mother, brother, or sister.—Nu 6:1-7.

Special Vows. The person taking this special vow was “to live as a Nazirite [that is, dedicated, separated] to Jehovah” and not for the plaudits of men due to a showy display of fanatical asceticism. Rather, “all the days of his Naziriteship he is holy to Jehovah.”—Nu 6:2, 8; compare Ge 49:26, ftn.

The requirements laid on Nazirites, therefore, had special significance and meaning in the worship of Jehovah. Like the high priest who, because of his holy office, was to touch no dead body, not even that of one of his closest relatives, so too the Nazirite. The high priest and the underpriests, because of the serious responsibility of their offices, were forbidden to drink wine or intoxicating liquor when performing their sacred duties before Jehovah.—Le 10:8-11; 21:10, 11.

Furthermore, the Nazirite (Heb., na·zirʹ) “should prove holy by letting the locks of the hair of his head grow,” such serving as a crowning sign by which all could quickly recognize his holy Naziriteship. (Nu 6:5) The same Hebrew word na·zirʹ was used in regard to the “unpruned” vines during the sacred Sabbath and Jubilee years. (Le 25:5, 11) Interesting too is the fact that the gold plate on the front of the turban of the high priest, engraved with the words “Holiness belongs to Jehovah,” was called “the holy sign of dedication [Heb., neʹzer, from the same root as na·zirʹ].” (Ex 39:30, 31) Likewise, the official headpiece, or diadem, worn by Israel’s anointed kings was also called a neʹzer. (2Sa 1:10; 2Ki 11:12; see CROWN; DEDICATION.) In the Christian congregation the apostle says that a woman’s long hair is given to her instead of a headdress. It is a natural reminder to her that she is in a position different from the man; she should be mindful of her submissive position under God’s arrangement. So such requirements—uncut hair (unnatural for the man), total abstinence from wine as well as the need to be clean and undefiled—impressed on the dedicated Nazirite the importance of self-denial and complete submission to the will of Jehovah.—1Co 11:2-16; see HAIR; HEAD COVERING; NATURE.

Bible-antlim Motiam

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Vachpeam Thaun Prosn

Samson her Nazaritam sarko naslo. Tacho zolm zaunchea adim Jehovachea dutan tache avoik sanglem: “tum gorbhest zatoli ani tuka ek put zolmotolo. Tachea matheak vakor lagcho na kiteak tea bhurgeak avoichea kusveant thaun Devak bhettoilolo Nazarit mhonn pachartolim. Filistini lokachea hatantli Israel-porjek nivarunk to suru kortolo.” (Fuddari 13:5) Nazaritkaran moddeak hat lavunk zainaslo. Punn ho kaido Samsonak lagu zainaslo karonn Samsonan apunn ek Nazarit zata mhunn soput gheunk na. Devan taka Nazarit mhunn nemlolo ani jivitbhor to ek Nazarit zaun urlo. Tor tannem chukon pasun moddeak hat lailo zalear, to aplem Nazaritponn hogddauncho naslo. Tor, svota Nazarit zaunk vinchun kaddtta tankam lagu zatale te sogle kaide jivitbhor Nazarit astat tankam lagu zainasle.