Eria Ekiakiẹ Rọkẹ Obe Ewuhrẹ Uzuazọ Oleleikristi gbe Usi Uwoma Ota Mai
AZIE 7-13
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 23-24
“Who Du Lele Ogbotu Hu”
Kọ Whọ Riẹ Uzẹme Oware nọ O Via na Gbagba?
7 Kọ whẹ yọ ohwo nọ ọ rẹ rọ itanẹte hayo ifonu vi evuẹ se egbẹnyusu avọ egbẹrioma ra gaga? O tẹ rrọ ere, kiyọ oma o te kpakpa owhẹ wọhọ ọniyẹrẹ nọ ọ rẹ gwọlọ jọ ohwo ọsosuọ nọ ọ vuẹ amọfa oware nọ o yo, nọ who te se hayo yo kpahe oware okpokpọ jọ nọ o were owhẹ. Rekọ, taure who te ti vi ovuẹ na, kake nọ omara nọ: ‘Kọ u gine mu omẹ ẹro nọ ovuẹ nana nọ me bi ti vi na uzẹme? Kọ mẹ riẹ uzẹme oware nọ o via na gbagba?’ Who gbe wo imuẹro nana re who te vi uwou na ha, whọ sae rọ enẹ vi ovuẹ nọ o rrọ uzẹme he se ibe Ileleikristi ra. Who te wo amavro jọ kpahe ovuẹ na, si ei no ifonu ra vẹrẹ vẹrẹ viukpenọ who re kpeze iei se omọfa.
8 Okpẹtu ọfa jọ ọ rẹ sai noi ze nọ ma tẹ be hae rọ okpakpa vi evuẹ se amọfa. Evaọ ekwotọ jọ, a fi awhaha họ iruo mai. Ewegrẹ mai evaọ ekwotọ itieye na a rẹ sae niyẹrẹ nọ e rrọ uzẹme he, re a sai ru ozọ mu omai hayo raha evaifihọ nọ ma wo kẹ ohwohwo. Wọhọ oriruo, evaọ ẹkwotọ nọ a je se Soviet Union vẹre, elakpa ototọ nọ a re se KGB a jẹ vuẹ amọfa eme nọ e rrọ uzẹme he. A jẹ ta nọ inievo sa-sa nọ e be kobaro evaọ iruo Uvie na a vivie ibe Ileleikristi rai no. Inievo na buobu a rọwo onana, a te si oma no ukoko Ọghẹnẹ. U yoma kẹhẹ! Dede na, u woma gaga inọ inievo na buobu a zihe ziọ ukoko na, rekọ ejọ i zihe ze viere he. Okọ ẹrọwọ rai u zue kufiẹ. (1 Tim. 1:19) Ẹvẹ ma sae rọ whaha okpẹtu otiọna? Ma rẹ daoma whaha ikpehre evuẹ hayo evuẹ nọ e rrọ uzẹme he nọ ma re vi se amọfa. Whọ rọwo oware kpobi nọ who yo hayo nọ whọ ruẹ hẹ. Daoma riẹ uzẹme na gbagba.
it-1-E 11 ¶3
Aaron
It is noteworthy that in each of his three deflections, Aaron does not appear as the principal initiator of the wrong action but, rather, seems to have allowed the pressure of the circumstances or the influence of others to sway him from a course of rectitude. Particularly in his first trespass, he could have applied the principle underlying the command: “You must not follow after the crowd for evil ends.” (Ex 23:2) Nevertheless, his name is thereafter used in the Scriptures in an honorable way, and God’s Son, during his earthly lifetime, recognized the legitimacy of the Aaronic priesthood.—Ps 115:10, 12; 118:3; 133:1, 2; 135:19; Mt 5:17-19; 8:4.
it-1-E 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.
Romatotọ Kiẹ Eware Aghae Via
“Jọ Ewoma nọ A re Ru kẹ Erara O Thọrọ Owhai Ẹro Ho”
4 Orọnikọ Jihova ọ gba ahwo Izrẹl họ nọ a dhesẹ ọdawẹ kẹ erara ha, ukpoye o ru rae riẹ oware nọ u ro wuzou re a dhesẹ ọdawẹ. (Se Ọnyano 23:9.) A riẹ epanọ o rẹ jọ re ohwo ọ jọ “ọrara.” Makọ taure ahwo Ijipti a te ti zihe ahwo Izrẹl ruọ erigbo, o sae jọnọ ahwo Ijipti a jẹ hai dhesẹ orivo kẹ ae fiki orẹwho hayo egagọ rai. (Emu. 43:32; 46:34; Ọny. 1:11-14) Ahwo Izrẹl a re-oja gaga okenọ a jọ erara evaọ ẹkwotọ Ijipti, rekọ Jihova ọ gwọlọ nọ a re lele erara nọ e rrọ udevie rai yeri ‘wọhọ ahwo ẹwho’ obọrai.—Izerẹ 19:33, 34.
it-2-E 393
Michael
1. The only holy angel other than Gabriel named in the Bible, and the only one called “archangel.” (Jude 9) The first occurrence of the name is in the tenth chapter of Daniel, where Michael is described as “one of the foremost princes”; he came to the aid of a lesser angel who was opposed by “the prince of the royal realm of Persia.” Michael was called “the prince of [Daniel’s] people,” “the great prince who is standing in behalf of the sons of [Daniel’s] people.” (Da 10:13, 20, 21; 12:1) This points to Michael as the angel who led the Israelites through the wilderness. (Ex 23:20, 21, 23; 32:34; 33:2) Lending support to this conclusion is the fact that “Michael the archangel had a difference with the Devil and was disputing about Moses’ body.”—Jude 9.
Ẹme nọ A re Ru Ovavo
Enọ Ahwo Nọ A S’ebe
Eware buobu e riẹ nọ u fo nọ ohwo o re wo họ iroro. O gba Ileleikristi họ nọ a rẹ jọ ahwo oruọzewọ. O gwọlọ nọ a re koko izi orẹwho rai kpobi nọ e gbẹ wọso izi Jihova ha. (Mat. 22:21; Rom 13:1, 2; Hib. 13:18) A rẹ jẹ daoma rọ adhẹẹ kẹ iruemu ẹwho gbe eware nọ ahwo orẹwho rai a se gboja, a ve je ‘you ọrivẹ rai wọhọ omobọ rai.’ (Mat. 22:39; Rom 12:17, 18; 1 Tẹs. 4:11, 12) Ileleikristi a tẹ be daoma ru eware nana nọ ma fodẹ na, u re kpomahọ oghẹrẹ nọ a re rri okẹ hayo omoware nọ a re dhehọ obọ iruiruo egọmeti erẹwho sa-sa nọ a no ze.
Evaọ eria buobu, u du gwọlọ nọ ọmotọ ọ rehọ oware jọ kẹ iruiruo egọmeti hi re o te ti wo oware nọ o rrọ utee riẹ tobọ. Egọmeti ọ be hwosa kẹ iruiruo rai, fikiere iruiruo nana a re du nekpẹ hayo rẹro nọ amọfa a te kẹ ae oware ofa ba osa nọ egọmeti ọ be hwa ae na ha. Evaọ ekwotọ buobu, uzi o kẹ iruiruo egọmeti uvẹ hẹ re a yare hayo mi oware ofa kẹ iruo rai, o tẹ make rọnọ a ru iruo na ziezi. A rẹ sai se oware utioye kpobi udi-oriọ, o tẹ make rọnọ o lẹliẹ oruiruo na nwene iroro je ru oware ofa ha. Evaọ ẹkwotọ nọ uzi utiona o rrọ, a re gbe du ta ha sọ u fo re Oleleikristi ọ kẹ hayo gwọlọ oware jọ kẹ oruiruo egọmeti. Okẹ utioye na o thọ.
Dede na, evaọ erẹwho nọ uzi utioye o rrọ họ hayo nọ a jọ se uzi utioye gboja ha, ahwo a re rri okẹ hayo oware nọ a rẹ gwọlọ kẹ oruiruo egọmeti wọhọ oware nọ o thọ họ. Evaọ erẹwho jọ, iruiruo egọmeti a rẹ rọ ọkwa-iruo rai mi ahwo nọ u fo nọ a re ru eware kẹ ugho, yọ a gbe dhe oware jọ họ ae obọ họ, a rẹ gwọlọ ru oware ovo ho. Onana u ru nọ ahwo a re ro fi ugho họ ahwo egọmeti nana obọ taure a te ti ru iruo rai, wọhọ enọ i re kere obe-orọo, mi ahwo osa-uzou egọmeti, kere obe-udu ebabọ uwou, gbe enọ i re ru eware itieye efa. Nọ oware ovo u gbe bi te ai obọ họ, ẹsejọ a re ru eware ga kẹ emotọ nọ o rẹ rọ jọ bẹbẹ kẹ ae re a wo oware nọ o rrọ utee rai. A tubẹ ta nọ evaọ orẹwho jọ, nọ erae e tẹ be to, ahwo egọmeti nọ a re furie erae a tẹ dhogbo ze, a rẹ rọwo mu erae na họ efurie he ababọ ugho gbẹdẹ nọ a fihọ ae obọ.
Evaọ ekwotọ nọ uruemu nọ ma fodẹ na o jọ dotọ fia, ahwo jọ a rẹ ta nọ whọ sai ru oware ovo ho ababọ oware nọ who re dhehọ omọfa obọ. Evaọ otọ uyero utioye, Oleleikristi ọ sai rri okẹ utiona wọhọ ugho ofa nọ o gwọlọ nọ ọ rẹ hwa re ọ sai wo oware nọ o rrọ utee riẹ te obọ. Evaọ eria nọ ogbekuo hayo ofruriọ ọ dafia, u fo nọ Oleleikristi o re rri otọ mu re ọ ruẹse riẹ oware nọ u fo eruo gbe onọ u fo ho evaọ aro Ọghẹnẹ. Re ohwo ọ kẹ omọfa oware re ọ ruẹsi wo utee riẹ tobọ u wo ohẹriẹ no ugho nọ ọ rẹ kẹ amọfa re a ru oware jọ nọ u fo ho kẹe. Evaọ eria nọ ogbekuo hayo ofruriọ ọ dafia, ahwo jọ a rẹ kẹ ohwo egọmeti oware re a ruẹsi ru oware jọ nọ o rrọ utee rai hi kẹ ai. Ejọ e rẹ kẹ elakpa hayo ekiotọ oware re a se ae ba eho evaọ oware nọ a riẹ nọ a ruthọ. Uzẹme riẹ họ, o te thọ re ma rehọ okẹ lẹliẹ ohwo ru oware nọ u fo ho, hayo kuvẹ re ohwo jọ ọ rehọ okẹ lẹliẹ omai ru oware nọ u fo ho. Onọ ma ru kpobi evaọ ivẹ na o rẹ vẹ ẹdhọ tu.—Ọny. 23:8; Izie. 16:19; Itẹ 17:23.
Fiki obruoziẹ-iroro rai nọ a rehọ Ebaibol wuhrẹ no, u re kiehọ Ileleikristi buobu oma re a ru ere he nọ iruiruo egọmeti a tẹ vuẹ ae nọ a fi omoware jọ hae obọ. O rẹ jarai oma nọ a te ru ere, yọ a be wha ogbekuo hayo ofruriọ haro. Fikiere, a re siobọno okẹ utioye vievie he nọ a tẹ make yare ae.
Ileleikristi nọ i kruga ziezi a vuhumu nọ okẹ nọ a re dhehọ omọfa obọ re o ru oware jọ nọ o rrọ utee rai hi kẹ ae o sae jọ ogbekuo. Dede na, o rrọ uruemu nọ a jẹrehọ evaọ ekwotọ jọ re ohwo ọ kẹ okẹ utiona ro dhesẹ edẹro kẹ oware nọ a ru kẹe, hayo rọ whaha oke riẹ nọ a rẹ raha kufiẹ. Ofariẹ, nọ Ileleikristi jọ a tẹ jọ esipito egọmeti wo usiwo-imu ọvọvẹ no, a rẹ gwọlọ oware jọ kẹ edọkita na gbe enọso na ro dhesẹ edẹro kẹ usiwo na. Okenọ a tẹ rehọ usiwo-imu na no a re ro ru onana ababọ udu nọ u re brukpe ai, orọnikọ taure a tẹ te rehọ iẹe he. Re o gbẹ jọnọ fikinọ a gwọlọ ẹruorote obọdẹ jọ họ.
Ma sae nwane ta kpahe uyero nọ u fo nọ a rẹ jọ kẹ hayo whaha okẹ utiona evaọ erẹwho kpobi hi. Fikiere, oghẹrẹ nọ uyero ẹkwotọ ra o rrọ kpobi kẹhẹ, u fo nọ Oleleikristi o re ru oware nọ o rẹ lẹliẹ obruoziẹ-iroro brukpei hi nọ ọ tẹ be jiroro kpahe okẹ utiona. (Rom 14:1-6) U fo nọ Ileleikristi a rẹ whaha oware nọ uzi u mukpahe. (Rom 13:1-7) A rẹ whaha oware kpobi nọ o rẹ wha ekela se odẹ Jihova hayo nọ u re ru amọfa zoruẹ. (Mat. 6:9; 1 Kọr. 10:32) U te je fo nọ iroro nọ a jẹ kpobi i re dhesẹ nọ a you erivẹ rai.—Mak 12:31.
AZIE 14-20
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 25-26
“Oware nọ O Mae Viodẹ Evaọ Uwou-Udhu Na”
it-1-E 165
Ark of the Covenant
Pattern and Design. The first thing Jehovah gave Moses, when instructing him to build the tabernacle, was the pattern and design of the Ark, for indeed it was the central and paramount object of the tabernacle and the whole camp of Israel. The chest itself measured 2.5 cubits long, 1.5 cubits wide, and 1.5 cubits high (c. 111 × 67 × 67 cm; 44 × 26 × 26 in.). It was made of acacia wood, overlaid inside and out with pure gold. An artistic “border of gold” served as a crowning wreath “round about upon it.” The second section of the Ark, its cover, was made of solid gold, not just wood overlaid with gold, and was the full length and breadth of the chest. Mounted on this cover were two golden cherubs of hammered workmanship, one at each end of the cover facing each other, with heads bowed and wings extending upward and overspreading the Ark. (Ex 25:10, 11, 17-22; 37:6-9) This cover was also known as the “mercy seat” or “propitiatory cover.”—Ex 25:17; Heb 9:5, ftn; see PROPITIATORY COVER.
it-1-E 166 ¶2
Ark of the Covenant
The Ark served as a holy archive for the safekeeping of sacred reminders or testimony, the principal contents being the two tablets of the testimony, or the Ten Commandments. (Ex 25:16) A “golden jar having the manna and the rod of Aaron that budded” were added to the Ark but were later removed sometime before the building of Solomon’s temple. (Heb 9:4; Ex 16:32-34; Nu 17:10; 1Ki 8:9; 2Ch 5:10) Just before Moses died, he gave a copy of the “book of the law” to the Levitical priests with instructions that it should be kept, not within, but “at the side of the ark of the covenant of Jehovah your God, . . . as a witness there against you.”—De 31:24-26.
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Ark of the Covenant
Associated with God’s presence. The Ark was associated with God’s presence throughout its history. Jehovah promised: “I will present myself to you there and speak with you from above the cover, from between the two cherubs that are upon the ark of the testimony.” “In a cloud I shall appear over the cover.” (Ex 25:22; Le 16:2) Samuel wrote that Jehovah “is sitting upon the cherubs” (1Sa 4:4); hence the cherubs served as “the representation of the chariot” of Jehovah. (1Ch 28:18) Accordingly, “whenever Moses went into the tent of meeting to speak with [Jehovah], then he would hear the voice conversing with him from above the cover that was upon the ark of the testimony, from between the two cherubs; and he would speak to him.” (Nu 7:89) Later, Joshua and High Priest Phinehas also inquired of Jehovah before the Ark. (Jos 7:6-10; Jg 20:27, 28) However, only the high priest actually entered the Most Holy and saw the Ark, one day a year, not to communicate with Jehovah, but in carrying out the Atonement Day ceremony.—Le 16:2, 3, 13, 15, 17; Heb 9:7.
Romatotọ Kiẹ Eware Aghae Via
it-1-E 432 ¶1
Cherub
Representative figures of cherubs were included in the furnishings of the tabernacle set up in the wilderness. Rising above each end of the Ark’s cover were two cherubs of hammered gold. They were facing each other and bowing toward the cover in an attitude of worship. Each had two wings that spread upward and screened over the cover in a guarding and protecting manner. (Ex 25:10-21; 37:7-9) Also, the inner covering of tent cloths for the tabernacle and the curtain dividing the Holy from the Most Holy had embroidered cherub figures.—Ex 26:1, 31; 36:8, 35.
it-2-E 936
Showbread
Twelve cakes of bread that were placed on a table in the Holy compartment of the tabernacle or temple and that were replaced with fresh ones each Sabbath. (Ex 35:13; 39:36; 1Ki 7:48; 2Ch 13:11; Ne 10:32, 33) The literal Hebrew designation for the showbread is the “bread of the face.” The word for “face” sometimes denotes “presence” (2Ki 13:23), and so the showbread was in front of Jehovah’s face as an offering before him constantly. (Ex 25:30, ftn) The showbread is also referred to as “layer bread” (2Ch 2:4), “loaves of presentation” (Mr 2:26), and simply “the loaves” (Heb 9:2).
AZIE 21-27
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 27-28
“Eme Ma rẹ Sai Wuhrẹ No Iwu nọ Izerẹ na A jẹ Hai Ku Họ Ze?”
it-2-E 1143
Urim and Thummim
A number of Bible commentators believe that the Urim and the Thummim were lots. They are called “the sacred lots” in James Moffatt’s translation of Exodus 28:30. Some suppose that they consisted of three pieces, one inscribed with the word “yes,” one with “no,” and the other blank. These would be drawn, giving the answer to the question propounded, unless the blank piece was drawn, in which case no answer was forthcoming. Others think that they may have been two flat stones, white on one side and black on the other. When thrown down, two white sides up would mean “yes,” two black sides “no,” and a black and a white would mean no answer. On one occasion, when Saul had inquired through the priest as to whether to resume an attack on the Philistines, he received no answer. Feeling that someone among his men had sinned, he petitioned: “O God of Israel, do give Thummim!” Saul and Jonathan were taken from among those present; after that, lots were cast to decide between the two. In this account the appeal, “Do give Thummim,” seems to be separate from the lot casting, though it may give indication that there was some connection between the two.—1Sa 14:36-42.
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Forehead
Israel’s High Priest. In Israel the high priest’s turban had on its front, over the priest’s forehead, a gold plate, “the holy sign of dedication,” upon which were inscribed “with the engravings of a seal” the words “Holiness belongs to Jehovah.” (Ex 28:36-38; 39:30) As Israel’s chief representative of Jehovah’s worship, it was fitting that the high priest keep his office holy, and this inscription would also serve as a reminder to all Israel of the need of constant holiness in the service of Jehovah. It also served as a suitable picture of the great High Priest, Jesus Christ, and his being dedicated by Jehovah to this priestly service that upholds God’s holiness.—Heb 7:26.
Dhesẹ Uruemu Nọ U Re Bru Ọghọ Họ Jihova Oma
17 Ebaibol i dhesẹ inọ ma re bru ọghọ họ oma gaga nọ ma te bi ru oware kpobi nọ u kpomahọ egagọ Jihova. Ọtausiuwoma Na 5:1 o ta nọ: “Yọrọ ẹnyonya ra okenọ who bi kpohọ uwou Ọghẹnẹ.” A ta kẹ Mosis avọ Joshua inọ a ba eviẹ rai no okenọ a jọ oria ọrẹri. (Ọny. 3:5; Jos. 5:15) A re ru ere ro dhesẹ adhẹẹ kẹ Ọghẹnẹ. O jọ ọgbahọ kẹ izerẹ Izrẹl re a wo “iwu agada nọ a re kuhọ.” (Ọny. 28:42, 43) Onana u re ru nọ a gbe ro kpe ẹba rai fihọ họ nọ a te bi dheidhe. Ahwo kpobi nọ e rrọ uviuwou ozerẹ a rẹ rọ ọghọ kẹ Ọghẹnẹ wọhọ epanọ o juzi riẹ.
Romatotọ Kiẹ Eware Aghae Via
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Did You Know?
Where did the precious stones on the breastpiece of Israel’s high priest come from?
After the Israelites left Egypt and entered the wilderness, God gave them orders to make this breastpiece. (Exodus 28:15-21) The breastpiece had stones of ruby, topaz, emerald, turquoise, sapphire, jasper, leshem, agate, amethyst, chrysolite, onyx, and jade. Did the Israelites really have access to those types of gems?
In Bible times, people prized precious stones and traded them. The ancient Egyptians, for example, obtained gemstones from as far away as what is now modern-day Iran, Afghanistan, and possibly even India. Egyptian mines produced a number of different precious stones. The Egyptian monarchs had a monopoly on mineral extraction in the territories they controlled. The patriarch Job described how his contemporaries used shafts and underground galleries to search for treasures. Among other items dug from the ground, sapphire and topaz are specifically mentioned by Job.—Job 28:1-11, 19.
The Exodus account states that the Israelites “stripped the Egyptians” of their valuables when leaving the land. (Exodus 12:35, 36) So it is possible that the Israelites obtained from Egypt the stones used on the high priest’s breastpiece.
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Holiness
Animals and Produce. The firstborn males of cattle, sheep, and goats were counted as holy to Jehovah and were not to be redeemed. They were to be sacrificed, and a portion went to the sanctified priests. (Nu 18:17-19) The firstfruits and the tithe were holy, as were all sacrifices and all gifts sanctified to the service of the sanctuary. (Ex 28:38) All things holy to Jehovah were sacred and could not be considered lightly or used in a common, or profane, way. An example is the law regarding the tithe. If a man set aside the portion to be tithed, say, of his wheat crop, and then he or one of his household unintentionally took some of it for home use, such as cooking, the man was guilty of violating God’s law respecting holy things. The Law required that he make compensation to the sanctuary of an equal amount plus 20 percent, besides offering up a sound ram of the flock as a sacrifice. Thus, great respect was engendered for the holy things belonging to Jehovah.—Le 5:14-16.
AZIE 28–AKPE 4
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 29-30
“Azọhọ Unevaze Rọkẹ Jihova”
it-2-E 764-765
Registration
At Sinai. At Jehovah’s command the first registration took place during the encampment at Sinai in the second month of the second year following the Exodus from Egypt. To assist Moses in this undertaking, a chieftain was selected out of each tribe to take the responsibility and oversight of the registration in his tribe. Not only were all males listed who were 20 years old and upward—eligible for service in the army—but the Law also placed on the registered ones a head tax of half a shekel ($1.10) for the service of the tabernacle. (Ex 30:11-16; Nu 1:1-16, 18, 19) The total number listed amounted to 603,550, excluding the Levites, who would have no inheritance in the land. These paid no tabernacle tax and were not required to serve in the army.—Nu 1:44-47; 2:32, 33; 18:20, 24.
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Contribution
Some contributions were required under the Law. When Moses took a census of the Israelites, each male 20 years old and upward was to give a ransom for his soul, “a half shekel [probably $1.10] by the shekel of the holy place.” It was “Jehovah’s contribution” in order to make atonement for their souls and “in behalf of the service of the tent of meeting.” (Ex 30:11-16) According to the Jewish historian Josephus (The Jewish War, VII, 218 [vi, 6]), this “sacred tax” was thereafter paid annually.—2Ch 24:6-10; Mt 17:24; see TAXATION.
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Did You Know?
How were the services at Jehovah’s temple in Jerusalem financed?
The various temple services were maintained through taxation, mainly obligatory tithing. But other forms of taxation were also used. For example, at the time of the construction of the tabernacle, Jehovah instructed Moses to collect half a silver shekel from every registered Israelite, as a “contribution to Jehovah.”—Exodus 30:12-16.
Apparently, it became customary for each Jew to contribute this fixed amount as an annual temple tax. It was this tax that Jesus instructed Peter to pay with a coin taken from a fish’s mouth.—Matthew 17:24-27.
Romatotọ Kiẹ Eware Aghae Via
it-1-E 1029 ¶4
Hand
Laying On of Hands. Aside from mere handling, hands were laid on a person or object for various purposes. The general meaning of the act, however, was that of a designation, a pointing out of the person or thing as being acknowledged, or recognized, in a certain way. During the ceremony at the installation of the priesthood, Aaron and his sons laid their hands on the head of the bull and the two rams to be sacrificed, thereby acknowledging that these animals were being sacrificed for them for the sake of their becoming priests of Jehovah God. (Ex 29:10, 15, 19; Le 8:14, 18, 22) When appointing Joshua as his successor at God’s command, Moses laid his hand on Joshua, who consequently was “full of the spirit of wisdom” and so was able to lead Israel properly. (De 34:9) Hands were laid on persons when designating them as receivers of a blessing. (Ge 48:14; Mr 10:16) Jesus Christ touched, or laid his hands on, some persons he healed. (Mt 8:3; Mr 6:5; Lu 13:13) The gift of the holy spirit was granted in some instances through the laying on of the hands of the apostles.—Ac 8:14-20; 19:6.
it-1-E 114 ¶1
Anointed, Anointing
In the Law Jehovah gave to Moses, he prescribed a formula for the anointing oil. It was of a special composition of the choicest ingredients—myrrh, sweet cinnamon, sweet calamus, cassia, and olive oil. (Ex 30:22-25) It was a capital offense for anyone to compound this mixture and to use it for any common or unauthorized purpose. (Ex 30:31-33) This figuratively demonstrated the importance and sacredness of an appointment to office that had been confirmed by anointing with sacred oil.
Ẹme nọ A re Ru Ovavo
km 1/11 4 ¶5-7; 6, ẹkpẹti
Obufihọ kẹ Iviuwou
5 Kọ O Rrọ Ọgbahọ Inọ A rẹ Rehọ Oke na Kpobi Ru Uwuhrẹ Kugbe? Nọ ọzae avọ aye, hayo iviuwou nọ emọ e rrọ a te bi kuomagbe ru uwuhrẹ Ebaibol, a rẹ rọ ere tuduhọ ohwohwo awọ. (Rom 1:12) U re si ahwo uviuwou na kẹle ohwohwo. Fikiere, eme nọ i no Ikereakere ze eye a rẹ mae ta kpahe evaọ uwuhrẹ uviuwou. Rekọ, a rẹ sae nyase omoke jọ ba nọ omomọvo uviuwou na o re ro ru uwuhrẹ omobọ riẹ. Wọhọ oriruo, nọ a te ru abọ ẹmeọta kugbe na no, uviuwou na o rẹ sae gbẹ jọ kugbe, omomọvo o ve ru uwuhrẹ obọ riẹ, o sae jọ omaruẹrẹhọ kẹ ewuhrẹ, hayo ese emagazini. Iviuwou jọ a re fi etehe-ughe họ họ evaọ owọwọ yena soso.
6 Oghẹrẹ Vẹ A re Ru Uwuhrẹ Na? Orọnikọ enọ gbe iyo ọvo a re ro ru uwuhrẹ na ẹsikpobi hi. Re Uwuhrẹ Uviuwou na o sae jọ sasasa jẹ were, iviuwou buobu a re ru orai wọhọ epanọ ma re ru ewuhrẹ isukulu na hayo orọ odibọgba na. A rẹ ghale ẹmeọta rai fihọ abọ sa-sa, jẹ rehọ idhere sa-sa ru ai. Wọhọ oriruo, a rẹ sai se Ebaibol na kugbe, ruẹrẹ abọjọ iwuhrẹ mai kpahe, je ru odhesẹvia epanọ a rẹ ta usiuwoma. Ẹwẹ-obe avọ 6 o dhesẹ idhere jọ.
7 Eme Esẹgbini A re Ru re Uviuwou Rai A Sae Reawere Uwuhrẹ Na? Uviuwou ra o te mai wo erere no uwuhrẹ na ze, nọ ẹkeriotọ na ọ tẹ rrọ whẹtiẹ whẹtiẹ. Wha rẹ sae jọ otafe ru uwuhrẹ na ẹsejọ nọ oso hayo ekpahe e gbẹ riẹ hẹ. Nọ o tẹ gwọlọ nọ wha rẹ rehọ omoke jọ serihọ evaọ oke uwuhrẹ na wha sai ru ere. Iviuwou jọ a rẹ re enuawere kugbe nọ a te ku uwuhrẹ na họ no. Dede nọ esẹgbini a rẹ rehọ oke uwuhrẹ na kẹ ọwhọkuo ho, a rẹ sae rehọ omoke jọ ta kpahe ebẹbẹ hayo uruemu jọ nọ u fo ho nọ o rrọ uviuwou na. Rekọ, otẹrọnọ who muẹrohọ inọ ọmọ jọ o ru oware othọthọ jọ nọ u kpomahọ iẹe ọvo, o rẹ mai woma re who lele iei ta ẹme oke ofa re whọ siọ omovuọ ba ekpehọ iẹe oma evaọ iraro inievo riẹ. U fo ho re Uwuhrẹ Uviuwou na o jọ dokpo dokpo, rekọ jọ u dhesẹ via inọ Ọghẹnẹ evawere na ma be gọ.—1 Tim. 1:11.
Ẹkpẹti nọ ọ rrọ ẹwẹ-obe avọ 6
RAWO IẸE
Eware Jọ nọ A rẹ Sai Ru Evaọ Uwuhrẹ Ebaibol Uviuwou nọ A re Ru Evaọ Owọwọ Na
Ebaibol:
• Wha se abọjọ isase Ebaibol ẹkpoka na kugbe. Oria nọ wha bi se na o tẹ rrọ oria nọ ohwo ọ sai jo se wọhọ ogbiku, ohwo jọ o re ru ere, amọfa a ve se eme ahwo sa-sa nọ a bi se kpahe na.
• Wha rehọ abọjọ isase Ebaibol na ru edrama.
• Dhe uzou ovuovo kẹ omomọvo uviuwou na evaọ ẹruoke, o ve kere onọ ọvo hayo ivẹ jọ nọ o wo kpahe oria nọ o se na fihotọ. Kẹsena wha ve kuomagbe ru ekiakiẹ kpahe enọ ahwo na kpobi.
• Koka koka kere eme owọ Ebaibol jọ fihọ ẹmẹwẹ-ekade, whọ vẹ daoma sei fihọ uzou jẹ f’otọ riẹ. Kere ai buobu ere, jẹ kiẹ ai riwi koka koka re whọ riẹ unu ikere nọ whọ kareghẹhọ.
• Gaviezọ kẹ ikporakporo isase Ebaibol na yọ wha bi rri Ebaibol rai.
Iwuhrẹ:
• Wha ruẹrẹ abọjọ iwuhrẹ ẹkpoka na họ kugbe.
• Wha wuhrẹ ile nọ a fihọ kẹ iwuhrẹ oka yena.
• Otẹrọnọ ohwo jọ o wo ẹme evaọ Isukulu Odibọgba Esuo-Ọghẹnẹ hayo odhesẹvia evaọ Ewuhrẹ Odibọgba na, wha ta kpahe epanọ ọ sai ro ru ei, hayo jọ o ru ei via evaọ iraro ahwo na kpobi.
Ẹgwọlọ Uviuwou Na:
• Wha rehọ eme no ebe ọ Young People Ask hayo Wuhrẹ Mi Owuhrẹ Ologbo Na ze.
• Ru odhesẹvia oware nọ emọ na a rẹ sai ru evaọ otọ uyero jọ nọ o rẹ sae romavia evaọ obọ isukulu.
• Wha ru odhesẹvia nọ emọ a rẹ jọ rehọ ẹta ọsẹgboni. Emọ na a rẹ sae kiẹ kpahe ẹme jọ a vẹ rehọ iẹe lele ọsẹgboni rai ta ẹme.
Odibọgba Na:
• Wha ru odhesẹvia nọ wha rẹ sae jọ ruẹrẹ oma kpahe kẹ usiuwoma ota evaọ urere oka na.
• Ta kpahe itee nọ e rẹ sai fi obọ họ kẹ omomọvo uviuwou na fiba oke usiuwoma ota rai evaọ ezi Ekareghẹhọ na hayo oke ehọlide.
• Kẹ ahwo uviuwou na kpobi iminiti jọ re a kiẹ kpahe ọvuọ onọ riẹ nọ ahwo a rẹ sae nọ evaọ usiuwoma, kẹsena wha vẹ rehọ enana ru idhesẹvia.
Idhere Efa:
• Wha jọ emagazini nọ i kpozi obọ se uzoẹme jọ kugbe.
• Jọ omomọvo uviuwou na ọ jọ emagazini nọ i kpozi obọ se uzoẹme jọ nọ o were riẹ, kẹsena ọ vẹ ta ẹme kpahe iẹe.
• Evaọ otiẹse wha zizie owhowho-uvie ọfa hayo ọzae avọ aye jọ kugbe Uwuhrẹ Uviuwou owọwọ rai, wha vẹ kiẹ ae riwi.
• Wha rri ividio mai jọ jẹ ta ẹme kpahe iẹe.
• Wha jọ Awake! se jẹ ta ẹme kpahe izoẹme wọhọ “Young People Ask” hayo “For Family Review” kugbe.
• Wha jọ Uwou-Eroro Na se jẹ ta ẹme kpahe izoẹme wọhọ “Wuhrẹ Emọ Ra” hayo “Rọkẹ Izoge Na” kugbe.
• Wha se oria jọ evaọ Yearbook ọkpokpọ hayo obe nọ a jọ okokohọ ubrotọ n’ukpo siobọno jẹ ta ẹme kpahe iẹe.
• Nọ wha te no okokohọ kpozi, wha ta ẹme kpahe eme nọ wha yo.
• Roma totọ rri omama Jihova jọ, wha vẹ ta kpahe oware nọ u wuhrẹ omai kpahe Jihova.
• Wha kuomagbe ku hayo drọ oware jọ, wọhọ uwoho oware hayo ohwo jọ, emapo.