Eria Ekiakiẹ Rọkẹ Obe Ewuhrẹ Uzuazọ Oleleikristi gbe Usi Uwoma Ota Mai
AKPE 5-11
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 31-32
“Wha Dhẹ Kẹnoma Kẹ Ẹdhọgọ”
Joma Kpako Evaọ Abọ-ẹzi Keme “Ẹdẹ Ologbo Ọnowo Na Ọ Kẹle I no”
11 O sae jọ bẹbẹ re ma fi eware nọ ma bi wuhrẹ no Ebaibol na ze họ iruo, maero nọ eware e tẹ rrọ gaga k’omai. Wọhọ oriruo, u kri hi nọ Jihova o si emọ Izrẹl no igbo Ijipti no, a te je “kpokpo Mosis” jẹ “dawo ỌNOWO na.” Fikieme? Keme ame ọ jariẹ nọ a rẹ da ha. (Ọny. 17:1-4) Nọ a riọvọ kugbe Ọghẹnẹ no inọ a re ru “eme nọ ỌNOWO na ọ ta kpobi,” u te emerae ivẹ hẹ a tẹ gẹdhọ. (Ọny. 24:3, 12-18; 32:1, 2, 7-9) Kọ fiki ozọ inọ Mosis o lehie hrọ evaọ okenọ Ọghẹnẹ ọ jẹ ta ẹme kẹe evaọ Ugbehru Horẹb na? Kọ o sae jọnọ a je roro nọ ahwo Amalẹk a te wariẹ wọ ohọre bru ai ze gbe nnọ a ti kpe ai no nọ Mosis ọ riẹ hẹ na, ọnọ o ru nọ a rọ kparobọ evaọ okejọ nọ u kpemu na? (Ọny. 17:8-16) O sae jọ ere, rekọ oghẹrẹ nọ o rrọ kpobi kẹhẹ, emọ Izrẹl ‘a yo ẹme he.’ (Iruẹru 7:39-41) Pọl ọ tuduhọ Ileleikristi awọ inọ a “họre gaga” re a whaha “oghẹrẹ ẹme ọseba-eyo” nọ emọ Izrẹl a dhesẹ evaọ okenọ ozọ u je mu ai re a ruọ Ẹkwotọ Eyaa na.—Hib. 4:3, 11.
Yoẹme Kẹ Ọghẹnẹ Re Who Wo Erere No Eyaa Riẹ ze
12 Jihova o te mu ẹkẹ abọ riẹ ọrọ ọvọ Uzi na họ erugba, o te ru ọruẹrẹfihotọ re a wo uwou-udhu egagọ gbe utu izerẹ nọ ahwo-akpọ nọ a gba ha a sae rọ lẹ sei. Rekọ o raha oke he, o tẹ thọrọ emọ Izrẹl ẹro inọ a roma mudhe kẹ Ọghẹnẹ no, a tẹ “rariẹ ofu Ọrẹri Izrẹl.” (Ol. 78:41) Wọhọ oriruo, nọ Mosis ọ jẹ gaviezọ kẹ ithubro nọ Ọghẹnẹ ọ be kẹe evaọ obọ Ugbehru Saena, emọ Izrẹl a tẹ hẹrẹ iẹe bẹ je muhọ ewhrehe evaọ ẹrọwọ rai, a te bi roro nọ Mosis ọ nyasiọ ae ba no. Fikiere, a te ru ọmọ-eruẹ oro jẹ ta kẹ ahwo Izrẹl soso nọ: ‘Ọnana họ ọghẹnẹ rai, O Izrẹl, ọnọ ọ rehọ owhai no otọ Ijipti ze!’ (Ọny. 32:1, 4) Kẹsena a te ru ehaa, onọ a se “ẹdẹeha kẹ ỌNOWO na” je guzou kpotọ be gọ ẹmema nọ a ru na. Nọ Jihova ọ ruẹ oware nọ emọ Izrẹl a bi ru, ọ tẹ ta kẹ Mosis nọ: “A kurẹriẹ no edhere nọ mẹ rọ je uzi kẹ ai no.” (Ọny. 32:5, 6, 8) Uyoma kẹhẹ, emọ Izrẹl a te ti wo ekpehre uruemu jọ no umuo oke yena vrẹ, a rẹ ya eyaa no rekọ a re koko ho.—Ik. 30:2.
“Ono Ọ Rọ Abọ ỌNOWO Na?”
14 Ahwo na a riẹ nọ ẹdhọgọ ọ rẹ dha Jihova eva gaga. (Ọny. 20:3-5) Rekọ u ri kri hi na, a te mu ọmọ-eruẹ igoru họ ẹgọ! Ghelọ aghẹmeeyo ologbo nana, ahwo Izrẹl a viẹ omarai họ je roro nọ a gbẹ rrọ abọ Jihova. Ma ta ere keme Erọn omariẹ dede o se egagọ ọmọ-eruẹ na ‘eha kẹ ỌNOWO na.’ Ẹvẹ onana o jọ Jihova oma? O kẹ riẹ uye gaga. Jihova ọ ta kẹ Mosis nọ ahwo na “a zue oma no; a kurẹriẹ no edhere nọ [o] je uzi kẹ ai” nọ a nya no. Jihova ọ tubẹ ta nọ ọ rẹ rọ “ofu” riẹ kpe orẹwho Izrẹl nọ ọ tohọ obọ na no.—Ọny. 32:5-10.
Romatotọ Kiẹ Eware Aghae Via
“U Wo Oke” nọ A re ro Ru Iruo gbe Oke Eriosehọ
4 Kọ oriruo nọ Jihova avọ Jesu a fihotọ kpahe iruo na u dhesẹ nọ ma re du serihọ vievie he? O rrọ ere he. Oma o rẹ rrọ Jihova ẹdẹvo ho, fikiere u du gwọlọ nọ o re serihọ họ. Ebaibol na ọ ta nọ, nọ Jihova ọ ma idhiwu gbe otọakpọ na no, “o te serihọ, yọ eva e were riẹ.” (Ọny. 31:17) U muẹro nọ oria nana u bi dhesẹ nọ Jihova o s’obọ iruo họ kẹsena o te wo evawere no eware nọ ọ ma ze. Yọ dede nọ Jesu o je ru iruo gaga okenọ ọ jọ otọakpọ, o ru uvẹ nọ o re ro serihọ je kuomagbe egbẹnyusu riẹ re emamọ emu.—Mat. 14:13; Luk 7:34.
Jihova Họ Ọnọ O Wo Omai
8 Re a kere odẹ mai fihọ “obe ekareghẹhọ” Jihova, re ma jẹ jọ ahwo riẹ, o gwọlọ nọ ma re ru eware jọ. Malakae ọ ta vevẹ nọ ma rẹ ‘dhozọ Jihova je roro didi kpahe odẹ riẹ.’ Nọ ma tẹ rọ oma mai kẹ ohwo hayo oware jọ vrẹta, o sai ru nọ a re ro si odẹ mai no obe uzuazọ Jihova, wọhọ odẹme.—Ọny. 32:33; Ol. 69:28.
9 Fikiere omauromudhe mai kẹ Jihova u vi eyaa nọ ma rẹ ya inọ ma ti ru oreva riẹ, gbe ame-ọhọ. Eware nana e rẹ rehọ oke re a te ru ai hi, yọ oke o be nyaharo na ohwo ọ rẹ gbẹ tubẹ kareghẹhọ ae he. Re ma dhesẹ vevẹ nọ abọ Jihova ma ginẹ rrọ, o gwọlọ nọ ma re yoẹme kẹe ẹsikpobi, koyehọ kẹdẹ kẹdẹ, evaọ edẹ uzuazọ mai kpobi.—1 Pita 4:1, 2.
Ẹme nọ A re Ru Ovavo
Enọ Ahwo nọ A s’Ebe
Nọ orọnọ Jihova o mukpahe ẹdhọgọ na, eme ọ soriẹ nọ ọ gbẹ kẹ Erọn uye he okenọ o ru ọmọ-eruẹ oro?
Nọ Erọn o ru ọmọ-eruẹ oro wọhọ epanọ o rrọ obe Ọnyano uzou avọ 32, ọ thọ uzi nọ Ọghẹnẹ o jie kpahe ẹdhọgọ. (Ọny. 20:3-5) Fiki onana, “ỌNOWO na o te mu ofu gaga kẹ Erọn jẹ gwọlọ nọ o re kpe ei; [Mosis ọ] tẹ jẹ lẹ kẹ Erọn evaọ oke ovo oyena.” (Izie. 9:19, 20) Kọ olẹ Mosis, ọzae okiẹrẹe na u “ru iruo ilogbo” kpahe uziothọ Erọn na? (Jem. 5:16) Ee, o wọhọ nọ Jihova o yo olẹ Mosis na jẹ kpairoro vrẹ uye nọ ọ jẹ te kẹ Erọn fiki olẹ yena gbe, o tẹ kawo, fiki ẹjiroro ivẹ efa jọ.
Ẹjiroro jọ họ, fiki uzuazọ ẹgbakiete nọ Erọn o yeri no anwẹdẹ. Nọ Jihova o vi Mosis nọ ọ nyae vuẹ Fẹro inọ o si obọ no emọ Izrẹl no Ijipti kpo, o vi Erọn lele Mosis re ọ jọ amiunugu kẹe. (Ọny. 4:10-16) Ezae ivẹ nana a yoẹme Jihova jẹ nya bru Fẹro ovie Ijipti na unuẹse buobu, a gbe ẹsọ ọrọ ovie ọgeva nana họ oma. Fikiere, nọ Erọn ọ gbẹ jọ Ijipti, o dhesẹ via inọ ọ dadamu abọ Jihova.—Ọny. 4:21.
Ofariẹ, roro kpahe oware nọ o wọ Erọn ru ọmọ-eruẹ oro na. Mosis ọ jọ obọ Ugbehru Saena edẹ udhuvẹ. Nọ “ahwo na a ruẹ nọ Mosis ọ be kake no ehru ugbehru ze he,” a tẹ jẹ ta họ Erọn obọ inọ o ru ẹmema kẹ ae. Erọn o te ru ọmọ-eruẹ oro. (Ọny. 32:1-6) Rekọ owojẹ Erọn uwhremu na u dhesẹ via inọ u gine noi eva ze re o wobọ evaọ ẹdhọgọ na ha. O wọhọ nọ ahwo na a tu rie họ ru oyena. Wọhọ oriruo, nọ Mosis ọ rọ ẹme ẹdhọgọ na ze inọ ohwo kpobi ọ salọ abọ nọ ọ rrọ, emọ Livai kpobi—te Erọn—a dikihẹ abọ Jihova whawha. A te kpe ahwo idu esa (3,000) nọ e kobaro evaọ ẹdhọgọ na.—Ọny. 32:25-29.
Kẹsena Mosis ọ tẹ ta kẹ ahwo na nọ: “Wha raha uzi ulogbo no.” (Ọny. 32:30) Fikiere, orọnọ Erọn ọvo uzioraha ulogbo o jọ uzou hu. Erọn gbe ahwo nọ a kiọkọ a wo erere no ohrọ-oriọ ulogbo Jihova ze.
Nọ uzioraha ọmọ-eruẹ oro na o via vrẹ no, Jihova ọ ta nọ a rọ Erọn mu ozerẹ okpehru. Ọghẹnẹ ọ ta kẹ Mosis nọ: “Ku iwu ẹri na họ Erọn, who ve wholo iei, whọ vẹ rehọ iẹe mu, re ọ gọ omẹ wọhọ ozerẹ.” (Ọny. 40:12, 13) U muẹro inọ Jihova ọ rọvrẹ Erọn. Erọn ọ jọ udu riẹ dadamu egagọ uzẹme, orọnọ ohwo ọkparesuọ nọ ọ roma kẹ edhọgọ họ.
AKPE 12-18
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 33-34
“Iruemu-Aghae Jihova”
it-2-E 466-467
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.
Jihova O Dhesẹ Omariẹ
Oware ọsosuọ nọ Jihova o dhesẹ via kpahe omariẹ họ, ọye yọ “Ọghẹnẹ nọ ọ vọ avọ ohrọ gbe aruoriwo.” (Owọ avọ 6) Wọhọ epanọ ọgba-uwuhrẹ jọ ọ ta, ẹme Hibru nọ a fa “ohrọ” na u dhesẹ “ọdawẹ odidi Ọghẹnẹ, wọhọ onọ ọsẹ o re wo kẹ emọ riẹ.” Ẹme nọ a fa “aruoriwo” na “u dhesẹ ohrọ nọ o rẹ wọ ohwo fi obọ họ kẹ omọfa nọ o wo ẹbẹbẹ.” Ẹhẹ, Jihova ọ gwọlọ nọ ma riẹ inọ ọ be rẹrote idibo riẹ epanọ eyewọ e rẹ rọ ẹro te emọ rai na—avọ uyoyou gbe ọdawẹ odidi kpahe ẹgwọlọ rai.—Olezi 103:8, 13.
Jihova ọ tẹ jẹ ta inọ “ọ rẹ kaki muofu hu.” (Owọ avọ 6) O wo ofu ọkpakpata kẹ idibo riẹ hẹ. Ukpoye, o re wo odiri kẹ ae, thihakọ kẹ ae nọ a te ru thọ jẹ kẹ ae uvẹ nọ a re ro nwene idhere rai.—2 Pita 3:9.
Ọghẹnẹ ọ tẹ jẹ ta inọ “o wo uyoyou nọ o rẹ rẹriẹ hẹ gbe ọtẹruo.” (Owọ avọ 6) Uyoyou nọ o rẹ rẹriẹ hẹ yọ okwakwa-aghae nọ Jihova ọ rẹ rọ tua usu okpekpe nọ o wo kugbe idibo riẹ. (Iziewariẹ 7:9) Jihova ọ tẹ jẹ rrọ ehri ọtẹruo hayo uzẹme. Ọ rẹ viẹ ohwo họ họ, yọ uvumọ ohwo ọ rẹ sae viẹe họ gbe he. Nọ ọ rrọ “Ọghẹnẹ ọtẹruo [hayo, uzẹme]” na, ma rẹ sai fi eva kpobi họ ẹme riẹ gbe eyaa nọ ọ yaa kpahe obaro.—Olezi 31:5.
Jihova O Dhesẹ Omariẹ
Oware ulogbo ofa jọ nọ Jihova ọ gwọlọ nọ ma riẹ kpahe ọyomariẹ họ, “ọ rẹ rehọ eyoma gbe iruthọ gbe uzioraha rọ vrẹ.” (Owọ avọ 7) O wo “erọvrẹ” kẹ erahaizi nọ i kurẹriẹ. (Olezi 86:5) Rekọ Jihova ọ rẹ jẹ eyoma rehọ họ. Ọ ta inọ ‘o re voro [hayo fare aro kẹ] imuemu hu.’ (Owọ avọ 7) Ọghẹnẹ ọrẹri nọ o re bruoziẹ okiẹrẹe na ọ rẹ kẹ irumuomu nọ i keke aro fihọ bi ru eyoma uvẹ ababọ uye he. O maki kri, a rẹ ruẹ osa eyoma rai.
Romatotọ Kiẹ Eware Aghae Via
Oruvẹ no Obe Ọnyano Ze
33:11, 20—Oghẹrẹ vẹ Ọghẹnẹ ọ rọ ta ẹme kẹ Mosis “ovao dhe ovao”? Otofa ẹme nana họ epanọ imava nọ i wo usu okpekpe a rẹ ta ẹme kẹ ohwohwo. Mosis o lele ohwo-ẹro Ọghẹnẹ ta ẹme ọ tẹ rehọ ẹkwoma ohwo na wo ithubro mi Jihova. Rekọ Mosis ọ ruẹ Jihova ha, nọ ‘ohwo ọvo ọ rẹ sae ruẹ Ọghẹnẹ no re ọ zọ họ na.’ Evaọ uzẹme, Jihova ọvo ọ ghinẹ rehọ unu riẹ ta ẹme kẹ Mosis hi. Ahwo Galesha 3:19 o ta nọ a rehọ Uzi na kẹ emọ Izrẹl ‘ẹkwoma ikọ-odhiwu nọ i kpeze i rie kẹ obruthe.’
w98-E 9/1 20 ¶5
Be Sure to Put First Things First!
Three times a year every male Israelite and proselyte in the land was commanded to appear before Jehovah. Realizing that the entire family would benefit spiritually from such occasions, many family heads arranged for their wife and children to accompany them. But who would protect their homes and their fields from enemy attack while the family was away? Jehovah promised: “Nobody will desire your land while you are going up to see the face of Jehovah your God three times in the year.” (Exodus 34:24) It took faith for the Israelites to believe that if they put spiritual interests first, they would not lose out materially. Did Jehovah prove true to his word? He certainly did!
AKPE 19-25
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 35-36
“Ruẹrẹ Oma Kpahe re Who Ru Iruo Jihova”
Jihova Ọ rẹ Ghale Ẹzi Unevaze
Orọnikọ ekẹ nọ ahwo na a rọ ze na e mae were Jihova ha, rekọ ẹzi unevaze nọ ahwo na a rọ tha egagọ uzẹme uke. Yọ orọnikọ ekẹ ọvo ahwo na a rọ ze he, a rehọ oke obọrai gbe ugboma je ro ru iruo na re. Ikuigbe na e ta nọ: “Eyae kpobi nọ i wo ogaga a tẹ rehọ abọ rai zuo ehọ” nọ a je ro ru iruo na. “Eyae nọ i wo eva ezi kpobi a tẹ rehọ abọ rai zuo eto ewe na.” U te no ere no, Jihova ọ kẹ Bẹzalẹl “ogaga, gbe orimuo, avọ eriariẹ . . . ọwena” kpobi. Ẹhẹ, Jihova ọ kẹ Bẹzalẹl avọ Oholiab eriariẹ nọ a re ro ru iruo kpobi nọ Ọghẹnẹ ọ gwọlọ nọ a ru evaọ uwou egagọ nọ ọ gwọlọ nọ a bọ kẹe na.—Ọny. 35:25, 26, 30-35.
Ọghẹnẹ Ọ Rọ Ẹzi Riẹ Kpọ Idibo Riẹ Erọ Oke Anwae
6 Oriruo Bẹzalẹl o dhesẹ epanọ ẹzi Ọghẹnẹ o re fi obọ họ kẹ ohwo rẹrote ewha-iruo. (Se Ọnyano 35:30-35.) A rọ Bẹzalẹl mu ọnọ o wuzou enọ i re ku ekwakwa fihọ uwou-udhu na. Kọ o wo eriariẹ eware ikuo vẹre? O sae jọnọ o wo, rekọ iruo nọ ma riẹ nọ o ru re oke nana u te ti te họ, ibriki nọ ọ jẹ ma kẹ ahwo Ijipti. (Ọny. 1:13, 14) Kọ ẹvẹ Bẹzalẹl ọ te sai ro ru iruo nana nọ e gwọlọ onaa ulogbo na? Jihova ọ “rehọ Ẹzi Ọghẹnẹ, gbe ogaga, gbe orimuo, avọ eriariẹ, gbe ọwena, rọ vọ ọe oma . . . gbe oghẹrẹ iruo abọ kpobi.” Ẹzi ọfuafo na ọ tua eriariẹ gbe onaa kpobi nọ Bẹzalẹl o wo. Ere o jọ kẹ Oholiab re. Bẹzalẹl avọ Oholiab a gine wo eriariẹ gbe onaa ziezi keme a ru iruo nọ a kẹ rai na gbagba, a te je wuhrẹ amọfa nọ i fi obọ họ kẹ ae evaọ iruo na. Ẹhẹ, Ọghẹnẹ ọ kẹ rai eriariẹ nọ a ro wuhrẹ amọfa.
Ọghẹnẹ Ọ Rọ Ẹzi Riẹ Kpọ Idibo Riẹ Erọ Oke Anwae
7 Oware ofa nọ u dhesẹ nọ ẹzi Ọghẹnẹ ọ ginẹ kpọ Bẹzalẹl avọ Oholiab họ, eware nọ a ku e tọ gaga. A gbẹ jẹ rehọ eware nọ a ku ro ru iruo makọ nọ ikpe egba isoi (500) e vrẹ no. (2 Irv. 1:2-6) Wo ohẹriẹ no enọ i re ku eware nẹnẹ, Bẹzalẹl avọ Oholiab a kere edẹ rai fihọ eware nọ a ku na ha. Jihova họ ọnọ o wo ujiro na kpobi.—Ọny. 36:1, 2.
Romatotọ Kiẹ Eware Aghae Via
Ewuhrẹ Kpahe Idhere Jihova
14 Fi eware abọ-ẹzi họ oria ọsosuọ. U fo ho re emọ Izrẹl a kuvẹ re ẹruorote ẹgwọlọ abọ-iwo o gbe iruẹru abọ-ẹzi hotọ. A rẹ rehọ oke rai kpobi ro le eware iwo ho. Jihova o fi oke jọ họ kẹ ai evaọ oka kpobi wọhọ oke nọ o rẹ jọ ọrẹri, oke nọ a rẹ raha ro ru iruo nọ i kpomahọ egagọ Ọghẹnẹ uzẹme na ọvo. (Ọnyano 35:1-3; Ikelakele 15:32-36) A te je fi oke ofa họ kukpe kukpe nọ a re ro kokohọ kẹ egagọ. (Iruo-Izerẹ 23:4-44) Etoke enana i re ru uvẹ fihọ nọ a rẹ rọ ta ẹme kpahe iruo igbunu Jihova, kareghẹhọ idhere riẹ, jẹ kẹe uyere fiki iruo iwoma nọ o ru kẹ ai no. Nọ ahwo na a be rehọ egagọ ẹwẹ-kpobi kẹ Jihova na, a vẹ te rro evaọ uyoyou gbe ozodhẹ Ọghẹnẹ, u ve ti je fi obọ họ kẹ ai nya evaọ idhere riẹ. (Iziewariẹ 10:12, 13) Obọdẹ ehri-izi nọ a rẹ jọ oma ekpọvio nana duku i bi fi obọ họ kẹ idibo Jihova nẹnẹ.—Ahwo Hibru 10:24, 25.
w00-E 11/1 29 ¶1
Riches of Generosity Bring Joy
Imagine, then, how the Israelites felt. Generations had suffered through bitter slavery and deprivation. Now they were free and had rich material possessions. How would they feel about parting with some of those possessions? They might have felt that they had earned them and had a right to keep them. However, when called upon to contribute financially to support pure worship, they did so—and not reluctantly or stingily! They did not forget that Jehovah had made it possible for them to have those material things. Thus, they gave abundantly of their silver and gold and livestock. They were “willing-hearted.” Their ‘hearts impelled them.’ ‘Their spirit incited them.’ It truly was “a voluntary offering to Jehovah.”—Exodus 25:1-9; 35:4-9, 20-29; 36:3-7.
AKPE 26–AKPEGBỌVO 1
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 37-38
“Egbada-Idhe nọ E Jọ Uwou-Udhu na gbe Iruo Rai Evaọ Egagọ Uzẹme”
it-1-E 82 ¶3
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.
it-1-E 1195
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.
it-1-E 82 ¶1
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.
Romatotọ Kiẹ Eware Aghae Via
it-1-E 36
Acacia
The acacia has many long thorns extending out from the widely spreading branches. These branches usually interlace with those of the neighboring acacias to form tangled thickets; this fact doubtless explains why the plural form shit·timʹ is almost always used in the Bible record. The acacia may grow to heights of 6 to 8 m (20 to 26 ft), but often is bushlike in appearance. It has soft, feathery leaves and is covered with pleasingly fragrant yellow blossoms, producing curved tapering pods as its fruit. The rough, black bark covers a very hard, fine-grained, heavy wood that is immune to insect attack. These characteristics and its availability in the desert made the acacia especially well suited as a building material for the tabernacle and its furnishings. It was employed to construct the ark of the covenant (Ex 25:10; 37:1), the table of showbread (Ex 25:23; 37:10), altars (Ex 27:1; 37:25; 38:1), poles for carrying these items (Ex 25:13, 28; 27:6; 30:5; 37:4, 15, 28; 38:6), pillars for the curtain and screen (Ex 26:32, 37; 36:36), and the panel frames (Ex 26:15; 36:20) and their connecting bars (Ex 26:26; 36:31).
w15-E 4/1 15 ¶4
Did You Know?
Unlike the glass mirrors of today, mirrors in Bible times were generally made of metal that was highly polished—usually bronze, but possibly also copper, silver, gold, or electrum. The first mention of mirrors in the Bible is in connection with the construction of the tabernacle, Israel’s first center of worship. Women contributed mirrors for the fabrication of a sacred copper basin and its stand. (Exodus 38:8) Presumably, the mirrors would have to be melted down to be used for that purpose.