Jivit ani Porgottnni Mittingechea Pustike Pasot Modot
JULAY 4-10
DEVACHEA UTRANTLE THEVE | 2 SAMUEL 18-19
“Barzillai-a Bhaxen Mannsugen Vagat”
w07 7/15 14 ¶5
Barzillai—A Man Aware of His Limitations
Undoubtedly, David had greatly appreciated Barzillai’s help. It does not seem that the king merely wanted to return the favor by providing material necessities. Wealthy Barzillai did not need that kind of assistance. David may have wanted him at the royal court because of that aged man’s admirable qualities. Having a permanent place there would have been an honor, allowing Barzillai to enjoy the privileges of the king’s friendship.
w07 7/15 14 ¶7
Barzillai—A Man Aware of His Limitations
One reason for Barzillai’s decision may have been his advanced age and the limitations that went along with it. Barzillai may have felt that he would not live much longer. (Psalm 90:10) He had done what he could to support David, but he was also aware of the limitations that advanced age placed upon him. Barzillai did not allow the thought of prestige and prominence to prevent him from realistically evaluating his capabilities. Unlike ambitious Absalom, Barzillai wisely displayed modesty.—Proverbs 11:2.
w07 7/15 15 ¶1-2
Barzillai—A Man Aware of His Limitations
The account of Barzillai highlights the need for balance. On the one hand, we should not turn down a service privilege or avoid reaching out for it because we want a quiet life or feel incapable of shouldering responsibility. God can make up for our deficiency if we rely on him for strength and wisdom.—Philippians 4:13; James 4:17; 1 Peter 4:11.
On the other hand, we need to recognize our limitations. For example, perhaps a Christian is already very busy in spiritual activities. He realizes that by accepting further privileges, he would risk neglecting such Scriptural responsibilities as providing for his family. In such a situation, would it not be an indication of modesty and reasonableness on his part for him to decline additional privileges at present?—Philippians 4:5; 1 Timothy 5:8.
Bible-antlim Motiam
“Dhanvodd Dhanvon Sompoiat”
19 Tumi oslea eka duensacho fuddo kortat zalear ani tumkam dusrim somzon ghenant oxem dista zalear, tumi Mephibosheth vo Meribbaalachea udharonnantlean urba melloun gheunk xoktat. (2 Sam. 4:4) To opong aslolean, taka trasancho fuddo korcho poddttalo, ani David Raza taka somzonk chuklo. Meribbaalan hem tras apleacher voddun haddunk naslole. Tori astana, to ragar zaunchea bodlek, aplea jivitant ghoddlolea borea vostuncher tannem dhean dilem. David adim tachea lagim doien vaglolo ani taka lagon to tacho upkari aslo. (2 Sam. 9:6-10) Tor jednam David taka somzonk chuklo, tednam oxem kiteak ghoddlem astolem hem Meribbaalan somzuncho proitn kelo. Davidan kelʼle chukik lagon to tacher ragar zaunk na, ani Davidan jem kitem kelʼlem taka lagon tannem Jehovacher arop ghatlo na. Jehovan vichun kaddlolea razak tenko diunk, Meribbaalan apleaxim zata tem kelem. (2 Sam. 16:1-4; 19:24-30) Ami Meribbaalachea borea udharonnantlean xikonk zai dekhun Jehovan tachem udharonn Bible-ant boroun dovorlam.—Rom. 15:4.
JULAY 11-17
DEVACHEA UTRANTLE THEVE | 2 SAMUEL 20-21
“Jehova Ek Neai Korpi Dev”
it-1 932 ¶1
Gibeon
Throughout the centuries, the original Gibeonites continued to exist as a people, although King Saul schemed to destroy them. The Gibeonites, however, patiently waited on Jehovah to reveal the injustice. This he did by means of a three-year famine in David’s reign. Upon inquiring of Jehovah and learning that bloodguilt was involved, David interviewed the Gibeonites to ascertain what should be done to make atonement. The Gibeonites rightly answered that it was not “a matter of silver or gold,” because, according to the Law, no ransom could be accepted for a murderer. (Nu 35:30, 31) They also recognized that they could not put a man to death without legal authorization. Therefore, not until David’s further questioning did they request that seven “sons” of Saul be handed over to them. The fact that bloodguilt was upon both Saul and his household suggests that, although Saul probably took the lead in the murderous action, the “sons” of Saul may directly or indirectly have shared in it. (2Sa 21:1-9) In that event this would not be a case of sons dying for the sins of their fathers (De 24:16) but would involve the administration of retributive justice in harmony with the law “soul will be for soul.”—De 19:21.
Bible-antlim Motiam
w13 1/15 31 ¶14
Kristi Vhoddil—‘Amcho Sontos Vaddounk Amche Borabor Vavurpi’
14 Soitan ani tache vangddi, sonvsarbhor aslolea Jehovachea lokancho virodh kortat. Tori astana, ami Jehovachi seva korit ravtat. Amchea modlea thoddea zannank, zaitea vhoddlea-vhoddlea oddchonneancho fuddo korunk poddla astolo. Tori astana, Davida bhaxen Jehovacher visvas dovrun, ami “Goliata” sarkea hea vhoddlea oddchonneancho fuddo kela ani tancher zoit vhelam. Punn thodde pavtti, hea oddchonneancho fuddo kortam-kortam, ami thoktat ani niraxi zatat. Ani poilim ami bore toren fuddo kelolea oddchonneancho atam ghoddie fuddo korunk amkam kotthin zait. Tor modotichi goroz aslolea hea vellar, ek vhoddil fuddem soron amkam modot korta tednam amkam porot khuxalkaien Jehovachi seva korunk ghottai melltta. Ani zaitea zannank oxench ghoddlam. Sumar 65 vorsanchi ek pioneer bhoinn oxem sangta: “Thoddea tempa poilim, mhojea jivak borem disonaslem. Ani porgottnni kelea uprant hanv thoktali. Eka vhoddilan hem polloilem. Ani tannem Bible-antlim thoddim versam sangon mhaka urba dili. Tacheo suchounneo apnnailolean mhaka faido zalo.” Ti bhoinn fuddem mhunntta: “Tea vhoddilan mhojer dhean dilem ani mhaka modot keli mhunn, hanv taka khub upkari!” Khorench, amcher dhean ditat ani Abishai-a bhaxen amchi ‘modot korunk’ toiar astat, toslea mogall vhoddilam pasot ami khub upkari asat!
JULAY 18-24
DEVACHEA UTRANTLE THEVE | 2 SAMUEL 22
“Modotik Lagon Jehovacher Patieun Ravat”
cl 19 ¶11
Can You Really “Draw Close to God”?
11 It is one thing to read that God is “vigorous in power.” (Isaiah 40:26) It is quite another to read about how he delivered Israel through the Red Sea and then sustained the nation in the wilderness for 40 years. You can visualize the surging waters splitting apart. You can picture the nation—perhaps 3,000,000 in all—walking over the dry seabed, the congealed waters standing like massive walls on either side. (Exodus 14:21; 15:8) You can see the evidence of God’s protective care in the wilderness. Water flowed out of rock. Food, resembling white seeds, appeared on the ground. (Exodus 16:31; Numbers 20:11) Jehovah here reveals not only that he has power but that he uses it in behalf of his people. Is it not reassuring to know that our prayers go up to a powerful God who “is for us a refuge and strength, a help that is readily to be found during distresses”?—Psalm 46:1.
w10 6/1 26 ¶4-6
“You Will Act in Loyalty”
Let us take a closer look at David’s words. The Hebrew term translated “act in loyalty” may also be rendered “act in loving-kindness.” True loyalty is rooted in love. Jehovah lovingly attaches himself to those who are loyal to him.
Note, too, that loyalty is more than just a feeling; it is active, not passive. Jehovah acts in loyalty, as David learned firsthand. During the darkest periods of David’s life, Jehovah acted in his behalf, loyally protecting and guiding the faithful king. A grateful David credited Jehovah with delivering him “out of the palm of all his enemies.”—2 Samuel 22:1.
What do David’s words mean for us? Jehovah does not waver or change. (James 1:17) He remains true to his standards and is ever faithful to his word of promise. In another of his psalms, David wrote: “Jehovah . . . will not leave his loyal ones.”—Psalm 37:28.
Bible-antlim Motiam
w12 11/15 17 ¶7
Khaltim Zaiat
7 Jehovache khaltikaiek lagon David oxem mhunnonk pavlo: “Tuje rakhnnecho ddhall, Tunvem mhaka dilai Tujea boreponnan [“tujea khaltikaien,” NW] mhaka vaddoilai.” (2 Sam. 22:36) Tor Israelant Davidak aslolem vhoddponn Jehovache khaltikaiek lagon taka mellʼllem mhunn Davidan vollkhon ghetlem. Tem mhunnttlear, Jehovan voddov ghalun vo khalto zaun Davidacher dhean dilem. (St. 113:5-7) Amche vixim kitem? Amche lagim Jehova ‘koddche gheunk naslole’ kosle-i gunn, tank ani sueog asat kai? Na. Hem soglem amkam Jehova koddleanuch mellʼllam. (1 Kor. 4:7) Tor ek munis khalto asta tednam to “vhodd” zata, mhunnche, Jehovache nodren to anikui valoracho zata.—Lukas 9:48.
JULAY 25-31
DEVACHEA UTRANTLE THEVE | 2 SAMUEL 23-24
“Tumi Jehovak Ditat To Ek Teag Zaun Asa Kai?”
it-1 146
Araunah
Araunah apparently offered the place, along with cattle and wood implements for the sacrifice, without charge, but David insisted on paying a price. The record at 2 Samuel 24:24 shows that David purchased the threshing floor and the cattle for 50 silver shekels ($110). However, the account at 1 Chronicles 21:25 speaks of David’s paying 600 gold shekels (c. $77,000) for the site. The writer of Second Samuel deals only with the purchase as it relates to the altar location and the materials for the sacrifice then made, and it thus appears that the purchase price referred to by him was restricted to these things. On the other hand, the writer of First Chronicles discusses matters as relating to the temple later built on the site and associates the purchase with that construction. (1Ch 22:1-6; 2Ch 3:1) Since the entire temple area was very large, it appears that the sum of 600 gold shekels applies to the purchase of this large area rather than to the small portion needed for the altar first built by David.
w12 1/15 18 ¶8
Learn From ‘the Framework of Truth’
8 If an Israelite’s sacrifice was a voluntary manifestation of sincere gratitude to Jehovah or, as in the case of a burnt offering, a request for his approval, then making the appropriate choice of animal would likely present no challenge. The worshipper would be happy to give Jehovah his very best. Christians today do not make the literal sacrifices stipulated by the Mosaic Law; yet they do make sacrifices, in the sense that they use their time, energy, and resources to serve Jehovah. The apostle Paul referred to the “public declaration” of the Christian hope and “the doing of good and the sharing of things with others” as sacrifices that please God. (Heb. 13:15, 16) The spirit with which Jehovah’s people engage in such activities reveals how grateful and appreciative they are for all that God has given to them. So there is a parallel between the attitudes and motivations of those who engage in Christian service today and those who offered voluntary sacrifices in ancient times.
Bible-antlim Motiam
w05 5/15 19 ¶6
Dusro Samuel Pustokantle Mukhel Mudʼdhe
23:15-17. Jiv ani rogta vixim aslolea Devachea kaideank David itlo man ditalo, ki Devachea kaideam add voita toxem zatolem, toslem kitem-i korunk tannem hea vellar nakarlem. Ami pasun Devachea soglea kaideank oxech toren man diunk zai.
AGOST 1-7
DEVACHEA UTRANTLE THEVE | 1 RAZA 1-2
“Tumi Tumchea Chukim Thaun Xiktat Kai?”
it-2 987 ¶4
Solomon
On hearing the sound of the music at Gihon, not so very far away, and the shouting of the people: “Let King Solomon live,” Adonijah and his fellow conspirators fled in fear and confusion. Solomon gave a foregleam of the peace that would mark his rulership by refusing to mar his ascension to the throne by taking revenge. Had matters been reversed, Solomon would very likely have lost his life. Adonijah fled to the sanctuary for asylum, so Solomon sent word there and had Adonijah brought before him. Informing Adonijah that he would continue to live unless bad should be found in him, Solomon then dismissed him to his house.—1Ki 1:41-53.
it-1 49
Adonijah
However, following David’s death, Adonijah approached Bath-sheba and induced her to act as his agent before Solomon to request David’s youthful nurse and companion, Abishag, as his wife. Adonijah’s statement that “the kingship was to have become mine, and it was toward me that all Israel had set their face for me to become king” indicates that he felt he had been deprived of his right, even though he professedly acknowledged God’s hand in the matter. (1Ki 2:13-21) While his request may have been based solely on the desire for some compensation for the loss of the kingdom, it strongly suggested that the fires of ambition continued in Adonijah, since by a rule in the ancient East the wives and concubines of a king would only become those of his legal successor. (Compare 2Sa 3:7; 16:21.) Solomon so viewed this request made through his mother and ordered Adonijah’s death, which order was promptly carried out by Benaiah.—1Ki 2:22-25.
Bible-antlim Motiam
w05 7/1 30 ¶1
Poilo Raza Pustokantle Mukhel Mudʼdhe
2:37, 41-46. Devachea kaideam add gelear pasun ami khastintlean vachonk xoktat, oxem chintop kitlem dhokeachem zaun asa! Karonn jim konn ‘jivitak pavoita tea kotthin rostea’ voilim mudʼdhom zaun koddsortat, tankam tanchea pixeponnan ghetlolea nirnnoiak lagon vaitt porinnam bhogchoch poddttolo.—Matev 7:14.
AGOST 8-14
DEVACHEA UTRANTLE THEVE | 1 RAZA 3-4
“Zannvai Ekdom Moladik”
w11 12/15 8 ¶4-6
Is He a Good Example for You or a Warning?
4 At the start of Solomon’s kingship, God appeared to him in a dream and invited him to make a request. Aware of his limited experience, Solomon requested wisdom. (Read 1 Kings 3:5-9.) Pleased that the king asked for wisdom rather than for riches and glory, God gave Solomon “a wise and understanding heart”—as well as prosperity. (1 Ki. 3:10-14) As Jesus mentioned, Solomon’s wisdom was so outstanding that the queen of Sheba heard of it and made a long trip to experience it for herself.—1 Ki. 10:1, 4-9.
5 We personally do not expect to receive wisdom miraculously. Solomon said that “Jehovah himself gives wisdom,” but he wrote that we should strive to gain that godly quality: “Pay attention to wisdom with your ear, that you may incline your heart to discernment.” Related to that, he used expressions such as “call out for,” “keep seeking for,” and “keep searching for” wisdom. (Prov. 2:1-6) Clearly, we can gain wisdom.
6 It would be good to ask, ‘Am I taking to heart Solomon’s example of treasuring divine wisdom?’ Economic uncertainties have moved many to concentrate on their job and finances or have influenced decisions about the type and amount of education to seek. What about you and your family? Do your choices indicate that you are treasuring and seeking divine wisdom? Would adjusting your focus or goals allow you to acquire more wisdom? Really, gaining and applying wisdom is for your lasting good. Solomon wrote: “In that case you will understand righteousness and judgment and uprightness, the entire course of what is good.”—Prov. 2:9.
Bible-antlim Motiam
w98 2/1 11 ¶15
Jehova Ek Korarancho Dev Zaun Asa
15 Somurti khala, Abrahamache sonstik, ek raxttr mhunn songottit kelea uprant, Abrahamak bhas dili toxich Jehovan tancher besanv ghatlem. Moizesa uprant 1473 K.X.A.-ant, Joshuan Israelitkarank Kanaan desant vhelim. Ani kulla pormonnem desache vantte zale tednam, apunn to des Abrahamache sonstik ditolo mhunn Jehovan kelʼli bhas purnn zali. Israelitkar jea meren Jehovak visvaxi aslim, tea meren tanchea dusmana voir tankam zoit diun Jehovan apnnem dilʼli bhas pallʼlli. Hem khas korun Raza Davidachea razvottke vellar ghoddlem. Ani Davidacho put Solomonachea tempa porian Jehovan Abrahama sangata kelolea koraracho tisro bhag purnn zalo. Tednam meren “Judacho ani Israelacho lok doriache renve itlo aslo; Tim khaun-jeun khuxalkaien jietalim.”—1 Raza 4:20.
AGOST 15-21
DEVACHEA UTRANTLE THEVE | 1 RAZA 5-6
“Jehovachea Moga Pasot Tannim Khub Vavr Kelo”
w11 2/1 15
Did You Know?
The cedars of Lebanon were particularly renowned for the durability, beauty, and sweet fragrance of their wood, not to mention their resistance to attack by insects. Thus, Solomon was using the best of materials for the temple. Today, all that remains of the forests of cedars that once covered the Lebanese mountains are a few small, isolated groves.
it-1 424
Cedar
Such extensive use of cedarwood required the labor of thousands of workers in cutting the trees, transporting them to Tyre or Sidon on the Mediterranean seacoast, forming them into rafts, and floating them down the coast, probably to Joppa. They were then hauled overland to Jerusalem. This was worked out by a contract between Solomon and Hiram. (1Ki 5:6-18; 2Ch 2:3-10) Thereafter the flow of lumber continued so that it could be said that Solomon made ‘cedarwood like the sycamore tree for quantity’ during his reign.—1Ki 10:27; compare Isa 9:9, 10.
it-2 1077 ¶1
Temple
In organizing the work, Solomon conscripted 30,000 men out of Israel, sending them to Lebanon in shifts of 10,000 for a month, with a two-month stay at home between shifts. (1Ki 5:13, 14) As burden bearers, he conscripted 70,000 from among the “alien residents” in the land, and as cutters, 80,000. (1Ki 5:15; 9:20, 21; 2Ch 2:2) As foremen over the work, Solomon appointed 550 men and apparently 3,300 as assistants. (1Ki 5:16; 9:22, 23) It appears that, of these, 250 were Israelites and 3,600 were “alien residents” in Israel.—2Ch 2:17, 18.
Bible-antlim Motiam
g 5/12 17, boks
Bible—Ghoddon Ietat Toslea Bhasaunneam Vixim Sangta Tem Pustok, Bhag 1
ACHUK MAHITI
Umkeoch ghoddnneo kednam ghoddleo tea vixim Bible-ant sarki tarik vo voros dilʼlem asa. Ani hem kitlem mhotvachem zaun asa tem amkam 1 Raza 6:1-antlean kollon ieta. Thoim Raza Solomonan Jeruzalemachem devmondir bandpachem kam suru kelʼlem, tea vella vixim sanglolem asa. Thoim mhunntta: “Israelache lok Ejiptak thaun bhair aile uprant charxim oixim vorsak [mhunnche sompon gelʼlim 479 vorsam] Solomonan Sorvesporachem mondir bandpak survat keli. Israelacher raj korpachea chouthea vorsak, Ziv mhonnlolea vorsachea dusrea mhoineant.”
Tor Bible-a pormonnem Solomonache razvottkechem chovtem voros 1034 K.X.A. zaun aslem. Ani hea vorsa thaun ami 479 vorsam fattim mezlim zalear, amkam 1513 K.X.A. hem voros melltta, jem Israelitkar Ejiptantlean bhair sorlim tench voros zaun aslem.
AGOST 22-28
DEVACHEA UTRANTLE THEVE | 1 RAZA 7
“Don Khambeam Thaun Ami Kitem Xiktat?”
w13 12/1 13 ¶3
‘Out of the Mountains You Will Mine Copper’
King Solomon used a vast quantity of copper in furnishing the temple in Jerusalem. Much of it was obtained by his father, David, from his Syrian conquests. (1 Chronicles 18:6-8) The copper “molten sea,” the huge basin used by the priests for washing, had a capacity of 17,500 gallons (66,000 L) and may have weighed up to 30 tons. (1 Kings 7:23-26, 44-46) Then there were the two colossal copper pillars that stood at the entrance of the temple. They were 26 feet (8 m) tall and were topped with capitals some 7.3 feet (2.2 m) in height. The pillars were hollow, with 3-inch-thick (7.5 cm) walls, and were 5.6 feet (1.7 m) in diameter. (1 Kings 7:15, 16; 2 Chronicles 4:17) It is staggering to think of the amount of copper used in making just these items.
it-1 348
Boaz, II
The northernmost of the two huge copper pillars erected before the porch of Solomon’s glorious temple was named Boaz, possibly meaning “In Strength.” The southern pillar was called Jachin, meaning “May [Jehovah] Firmly Establish.” So, putting the two together and reading from right to left as one faced the E would convey the thought ‘May [Jehovah] firmly establish [the temple] in strength.’—1Ki 7:15-21; see CAPITAL.
Bible-antlim Motiam
it-1 263
Nhavop
Devmondirant kelʼle manddavolle thaun aplo lok nitoll aslolo Jehovak zai mhunn amkam kollon ieta. Tor devmondirant kosli manddavoll asli? Iadnikamnim tollientlea vo tank-intlea udkant aple hat-paim dhuvunk zai asle. (2It. 4:2-6) Hom Bhettounnechea Disa mha-iadnikan don pavtti nhavonk zai aslem. (Lev. 16:4, 23, 24) Toxench, Azazelachea bokddeak oronneant ambddunk gelʼlo tea munxan, farikponnachi bhett hulpaita tea munxan, ani bolidan korunk haddlole tambdde gaiek moidana bhair vhorta tea munxan, tombu moidanar porot ieunchea poilim nhavonk zai aslem ani aplim vostram dhuvunk zai aslim.—Lev. 16:26-28; Lok. 19:2-10.
AGOST 29–SETEMBR 4
DEVACHEA UTRANTLE THEVE | 1 RAZA 8
“Solomonan Khaltikaien ani Kallzantlean Sogleam Hujir Kelʼlem Magnnem”
w09 11/15 9 ¶9-10
Enrich Your Prayers Through Bible Study
9 To be heard, prayer must come from the heart. Solomon offered a heartfelt prayer, recorded at 1 Kings chapter 8, before throngs assembled in Jerusalem for the inauguration of Jehovah’s temple in 1026 B.C.E. After the ark of the covenant was placed in the Most Holy and Jehovah’s cloud filled the temple, Solomon praised God.
10 Study Solomon’s prayer, and note its references to the heart. Solomon acknowledged that Jehovah alone knows a person’s heart. (1 Ki. 8:38, 39) The same prayer shows that there is hope for a sinner who ‘returns to God with all his heart.’ If an enemy captured God’s people, their pleas would be heard if their heart was complete with Jehovah. (1 Ki. 8:48, 58, 61) Surely, then, your prayers should come from the heart.
w99 1/15 17 ¶7-8
Lift Up Loyal Hands in Prayer
7 Whether we are praying publicly or privately, an important Scriptural principle to keep in mind is that we should display a humble attitude in our prayers. (2 Chronicles 7:13, 14) King Solomon manifested humility in his public prayer at the dedication of Jehovah’s temple in Jerusalem. Solomon had just completed one of the most magnificent buildings ever constructed on the earth. Yet, he humbly prayed: “Will God truly dwell upon the earth? Look! The heavens, yes, the heaven of the heavens, themselves cannot contain you; how much less, then, this house that I have built!”—1 Kings 8:27.
8 Like Solomon, we should be humble when representing others in public prayer. Although we should avoid sounding sanctimonious, humility can be shown by our tone of voice. Humble prayers are not bombastic or melodramatic. They draw attention, not to the person praying, but to the One addressed. (Matthew 6:5) Humility is also shown by what we say in prayer. If we pray humbly, we will not sound as though we are demanding that God do certain things our way. Rather, we will petition Jehovah to act in a manner that harmonizes with his sacred will. The psalmist exemplified the proper attitude when he pleaded: “Ah, now, Jehovah, do save, please! Ah, now, Jehovah, do grant success, please!”—Psalm 118:25; Luke 18:9-14.
Bible-antlim Motiam
it-1 1060 ¶4
Sorg
Dev soglea zagear asa vo soglea vostumnim asa, oxem Solomon sangonk sodhinaslo. Toxench, Devak ravonk ek umkoch zago na, oxem-i to sangonk sodhinaslo. Ani hem amkam tannem magnneant fuddem kitem mhunnttlem tantuntlean kollon ieta. Tannem mhunnttlem: “Tum ravtai tea sorga thaun aik.” Tor ho sorg mhunnttlear, amkam dista tea sorga von odik voir asa to disonaslolo sorg, zoim devdut ravtat.—1Raz. 8:30, 39.