Eria Ekiakiẹ Rọkẹ Obe Ewuhrẹ Uzuazọ Oleleikristi gbe Usi Uwoma Ota Mai
AKPEGBỌVO 2-8
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | ỌNYANO 39-40
“Mosis Ọ Romatotọ Ru Lele Ekpọvio”
Kọ Jihova Ọ Riẹ Owhẹ?
13 Wo ohẹriẹ, Mosis ọ jọ “wowou, vi ahwo kpobi nọ a jẹ ria evaọ akpọ na.” (Ik. 12:3) O dhesẹ omaurokpotọ riẹ via ẹkwoma ekpọvio Jihova kpobi nọ o lele. (Ọny. 7:6; 40:16) Mosis ọ rọ edhere ọvuọvo wọso hayo dheva kpahe eruẹrẹfihotọ Jihova ha. Wọhọ oriruo, Jihova o dhesẹ omoware kpobi nọ a rẹ rọ bọ uwou-udhu na, wọhọ ekọlọ ilulu na gbe epanọ a re thuru ehọ nọ e te jọ uwou-udhu na. (Ọny. 26:1-6) Ọkpako jọ ọ tẹ rrọ ukoko ra nọ o re lele omoware kpobi t’oka, uzou o rẹ sai dh’owhẹ. Rekọ, Jihova yọ ọsẹro ọgbagba nọ ọ rẹ kẹ idibo riẹ iruo avọ evaifihọ inọ a te riẹ iruo na ru. Nọ ọ tẹ fodẹ ugogo edhere nọ ọ gwọlọ nọ a ro ru oware jọ, kiyọ o wo emamọ ẹjiroro nọ o ro ru ere. Rekọ muẹrohọ inọ okenọ Jihova ọ fodẹ ugogo edhere nọ Mosis o re ro ru iruo nọ ọ kẹ riẹ, Mosis ọ dheva ha, wọhọ ẹsenọ Jihova o bi si ọghọ noi oma hayo be kẹe uvẹ ru onọ u je rie he. Ukpoye, Mosis ọ ta kẹ iruiruo na re a “ru epanọ ỌNOWO na ọ ta.” (Ọny. 39:32) Mosis o wo omaurokpotọ kẹhẹ! O vuhumu inọ iruo na erọ Jihova, yọ oruiruo gheghe ọ rrọ.
Kọ Who Bi Yo Ẹme Evaọ Eware Kpobi?
3 Ahwo Hibru 3:5 o ta nọ: “Mosis ọ rọ oma kpotọ . . . wọhọ odibo.” Eme a rọ ta nọ Mosis ọruẹaro na ọ rọ oma kpotọ, hayo yo ẹme? Evaọ ebabọ gbe ẹwhẹhọ uwou-udhu na, ‘Mosis o ru wọhọ epanọ ỌNOWO na ọ ta kẹe na. Ere o ru.’ (Ọnyano 40:16) Wọhọ enọ e be gọ Jihova, ma re dhesẹ nnọ ma rrọ ahwo nọ a re fi eva họ ẹkwoma ẹmeoyo nọ ma rẹ rọ gọe. Onana o kẹre te ẹrọwọ nọ ma re kru rọ dadamu abọ Jihova nọ ma tẹ rẹriẹ ovao ku edawọ egaga. Dede na, orọnikọ epanọ ma sai thihakọ te evaọ otọ edawọ ilogbo ọvo họ oware nọ u re dhesẹ sọ ma bi yo ẹme he. Jesu ọ ta nọ: “Ọnọ o wo orọwọ evaọ osese vievie o wo orọwọ evaọ ibuobu re; ọnọ o kiẹrẹe evaọ osese vievie he, o re kiẹrẹe evaọ ibuobu hu re.” (Luk 16:10) Ma re yo ẹme makọ evaọ eware nọ a rẹ sai rri kakao.
Romatotọ Kiẹ Eware Aghae Via
it-2-E 884 ¶3
Sealskin
How Obtainable by Israelites. If the taʹchash of the Bible does designate a kind of seal, then a question may arise as to how it was possible for the Israelites to obtain sealskins. While seals are generally associated with Arctic and Antarctic regions, some seals favor warmer climates. Today a few monk seals still inhabit part of the Mediterranean Sea, as well as other warmer waters. Over the centuries man has greatly reduced the number of seals, and in Bible times these animals may have been abundant in the Mediterranean and in the Red Sea. As late as 1832 an English edition of Calmet’s Dictionary of the Holy Bible (p. 139) observed: “On many of the small islands of the Red sea, around the peninsula of Sinai, are found seals.”—See also The Tabernacle’s Typical Teaching, by A. J. Pollock, London, p. 47.
Kọ Ohwo nọ Ọ be Ruẹ Iruo Ra U Muẹme?
Nọ a bọ uwou-udhu egagọ na re no, ẹgho “o te ruru uwou udhu egagọ na, oruaro ỌNOWO na o tẹ vọ uwou-egagọ na.” (Ọny. 40:34) Onana ginọ odhesẹvia inọ Jihova ọ jẹ iruo rai na rehọ. Kọ ẹvẹ who roro nọ oma o jọ Bẹzalẹl avọ Oholiab oke yena? Dede nọ a kere odẹ rai fihọ iruo nọ a ru na ha, eva e were rai gaga nọ a ruẹ nọ Ọghẹnẹ ọ ghale iruo nọ a ru na. (Itẹ 10:22) Ababọ avro, eva e were rai gaga ikpe buobu nọ i lele i rie nọ a ruẹ nọ a jẹ rọ eware nọ a ru na ru iruo noke toke evaọ egagọ Jihova. Avro ọ riẹ hẹ, okenọ a te kpare Bẹzalẹl avọ Oholiab ziọ uzuazọ evaọ akpọ ọkpokpọ na, eva e te were ai thesiwa nọ a tẹ riẹ nọ a rọ uwou-udhu na ru iruo egagọ Jihova te oware wọhọ ikpe egba isoi (500).
Ẹme nọ A re Ru Ovavo
Whọ Jọ Abọ Ọvo Ho Evaọ Akpọ Omohẹriẹ Nana
8 Edhere avivẹ nọ ma gbẹ rọ jọ abọ ọvuọvo ho evaọ iruẹru akpọ na họ, ma re “wo areghẹ wọhọ eraomuomu, ghele na [ma rẹ] jọ wowolẹ wọhọ irueruẹ.” (Se Matiu 10:16, 17.) U re dhesẹ nọ ma wo “areghẹ” nọ ma te bi roro kpahe ebẹbẹ nọ e rẹ sai te omai evaọ obaro. Yọ u re dhesẹ nọ ma rọ “wowolẹ” nọ ma gbe dhomahọ abọ ọvo ho evaọ otọ ebẹbẹ itieye na. Joma ta kpahe iyero itieye jọ gbe oware nọ ma rẹ sai ru ro dhesẹ nọ ma rrọ abọ ọvo ho.
9 Ẹmeọta. O gwọlọ nọ ma rẹ yọroma gaga nọ ahwo a tẹ be ta ẹme kpahe esuo-ohrowo. Wọhọ oriruo, ma tẹ be vuẹ ohwo jọ kpahe Uvie Ọghẹnẹ, ma re du ta ha inọ osu hayo utu esuo-ohrowo jọ o be riẹ ru hayo o be riẹ ru hu. Ukpenọ ma rẹ ta kpahe oware nọ ahwo-akpọ a gwọlọ ru ro ku ebẹbẹ jọ họ, ma re dhesẹ kẹe no Ebaibol ze epanọ Uvie Ọghẹnẹ u ti ro ku ebẹbẹ kpobi họ. Ahwo a tẹ be vravro kpahe uzoẹme jọ, wọhọ uruemu ezae hayo eyae nọ e rẹ rehọ omoma rai, hayo eva-ekparọ, vuẹ ae oware nọ Ẹme Ọghẹnẹ ọ ta gbe epanọ whọ be rọ daoma fi ei họ iruo evaọ uzuazọ ra. Nọ ohwo jọ ọ tẹ ta nọ u fo re a si uzi egọmeti jọ no hayo nwene iei, ma rẹ kpahe fihọ iẹe he, yọ ma rẹ gba ohwo na họ nwene iroro gbe he.
10 Usi nọ a whowho. Ẹsejọ a re whowho usi evaọ oghẹrẹ nọ u re dhesẹ nọ ahwo nọ a bi whowho usi na a rrọ abọ jọ no evaọ ẹme nọ ọ rrọ otọ na. O rẹ mae jọ enẹ evaọ erẹwho nọ egọmeti ọ be jọ kpọ utu iyẹrẹ-enẹ. Otẹrọnọ egbẹgwae usi uwhowho hayo enọ e rẹ nẹ iyẹrẹ a whomahọ abọ jọ, ma rẹ yọroma re ma siọ ọkpọ iroro rai ba ewo. Wọhọ oriruo, nọ omara nọ, ‘Kọ o be hae were omẹ re mẹ gaviezọ kẹ ọniyẹrẹ jọ fikinọ mẹ rọwo kugbe ẹme nọ ọ be hae ta kpahe isuẹsu?’ Re whọ siọ abọ jọ ba ẹjọ, who du se ebe hayo gaviezọ kẹ iyẹrẹ nọ e whomahọ abọ jọ esuo-ohrowo ho. Ukpoye, daoma gwọlọ iyẹrẹ nọ e whomahọ abọ ọvuọvo ho. Yọ oke kpobi nọ who te yo ẹme jọ, daoma rehọ iẹe wawọ “emamọ eme” nọ e rrọ Ebaibol na.—2 Timoti 1:13.
AKPEGBỌVO 9-15
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | IRUO-IZERẸ 1-3
“Ẹjiroro nọ A jẹ Hai ro Dhe Idhe”
it-2-E 525
Offerings
Burnt offerings. Burnt offerings were presented in their entirety to God; no part of the animal being retained by the worshiper. (Compare Jg 11:30, 31, 39, 40.) They constituted an appeal to Jehovah to accept, or to signify acceptance of, the sin offering that sometimes accompanied them. As a “burnt offering” Jesus Christ gave himself wholly, fully.
it-2-E 528 ¶4
Offerings
Grain offerings. Grain offerings were made along with communion offerings, burnt offerings, and sin offerings, and also as firstfruits; at other times they were made independently. (Ex 29:40-42; Le 23:10-13, 15-18; Nu 15:8, 9, 22-24; 28:9, 10, 20, 26-28; chap 29) These were in recognition of God’s bounty in supplying blessings and prosperity. They were often accompanied by oil and frankincense. Grain offerings could be in the form of fine flour, roasted grain, or ring-shaped cakes or wafers that were baked, griddle cooked, or from the deep-fat kettle. Some of the grain offering was put on the altar of burnt offering, some was eaten by the priests, and in communion offerings the worshiper partook. (Le 6:14-23; 7:11-13; Nu 18:8-11) None of the grain offerings presented on the altar could contain leaven or “honey” (apparently referring to the syrup of figs or juice of fruits) that might ferment.—Le 2:1-16.
it-2-E 526 ¶1
Offerings
Communion offerings (or peace offerings). Communion offerings acceptable to Jehovah denoted peace with him. The worshiper and his household partook (in the courtyard of the tabernacle; according to tradition, booths were set up around the inside of the curtain surrounding the courtyard; in the temple, dining rooms were provided). The officiating priest received a portion, and the priests on duty, another portion. Jehovah, in effect, received the pleasing smoke of the burning fat. The blood, representing the life, was given to God as his. Therefore the priests, the worshipers, and Jehovah were as if together at the meal, signifying peaceful relationships. The person partaking while in a state of uncleanness (any of the uncleannesses mentioned in the Law) or who ate the flesh after it had been kept beyond the prescribed time (in the warm climate it would begin to putrefy) was to be cut off from his people. He defiled or desecrated the meal, because of either being unclean himself or eating that which was foul before Jehovah God, showing disrespect for sacred things.—Le 7:16-21; 19:5-8.
Romatotọ Kiẹ Eware Aghae Via
Oruvẹ no Obe Iruo-Izerẹ Ze
2:13—Fikieme a jẹ rehọ uwhei ‘kugbe dheidhe kpobi’? Orọnikọ re onana u fi awere họ idhe na ha. Wariẹ akpọ na họ, a rẹ rehọ uwhei rawo oware re o seba ẹraha. O wọhọ nọ a jẹ hai ku ei kugbe idhe fikinọ u dikihẹ kẹ oware nọ o kare egbogbo gbe ọraha.
it-1-E 813
Fat
Reason for the law. Under the Law covenant, both the blood and fat were looked upon as exclusively Jehovah’s. The blood contains the life, which only Jehovah can give; therefore it belongs to him. (Le 17:11, 14) The fat was viewed as the richest part of the flesh of the animal. The offering of the fat of the animal would evidently be in recognition of the fact that the best parts belong to Jehovah, who provides abundantly, and it would demonstrate the desire of the worshiper to offer the best to God. Because it was symbolic of the Israelites’ devotion of their best to Jehovah, it was said to smoke upon the altar as “food” and for “a restful odor” to him. (Le 3:11, 16) To eat fat, therefore, was an illegal appropriation of what was sanctified to God, an invasion of the rights of Jehovah. Eating fat would incur the death penalty. Unlike blood, however, fat could be used for other purposes, at least in the case of an animal that died of itself or was killed by another beast.—Le 7:23-25.
Oruvẹ no Obe Iruo-Izerẹ Ze
3:17. Nọ a rri iwhri wọhọ oria nọ o mai woma evaọ oma arao na, ababọ avro awhaha nọ a fihọ ẹriọ riẹ o kareghẹhọ ahwo Izrẹl inọ onọ o mai woma kpobi o rrọ rọkẹ Jihova. (Emuhọ 45:18) Onana o kareghẹhọ omai inọ ma rẹ rehọ onọ o mai woma kpobi kẹ Jihova.—Itẹ 3:9, 10; Ahwo Kọlọsi 3:23, 24.
AKPEGBỌVO 16-22
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | IRUO-IZERẸ 4-5
“Kẹ Jihova Onọ O Mai Woma”
it-2-E 527 ¶9
Offerings
Guilt offerings. Guilt offerings were also offerings because of sin, for guilt of any sort involves sin. They were for special sins by which a person had contracted guilt, and they differed slightly from other sin offerings in that they appear to have been to satisfy or restore a right. Either a right of Jehovah or a right of his holy nation had been violated. The guilt offering was to satisfy Jehovah on the right that had been violated, or to restore or recover certain covenant rights for the repentant wrongdoer and to get relief from the penalty for his sin.—Compare Isa 53:10.
Ọ be Kareghẹhọ Ọnyaba Mai
Ọdawẹ Jihova o dhesẹ oma via evaọ Uzi na, nọ o ta nọ: “Ọgbẹ sae rehọ ogodẹ dhidhe umuomu riẹ kẹ ỌNOWO na ha, ọ vẹ rehọ irueruẹ eni ivẹ hayo ilekuku esese ivẹ” ze. (Owọ avọ 7) Ẹme na “ọgbẹ sae rehọ . . . [ze] ha” o rẹ sai je dhesẹ inọ “otẹrọnọ obọ riẹ u gbe te he.” Ohwo Izrẹl jọ o te yogbe te epanọ ọ gbẹ sae rọ dẹ ogodẹ hẹ, o jẹ hae were Ọghẹnẹ re ọ jẹ oware nọ obọ ohwo na o rẹ sai te rehọ—irueruẹ eni ivẹ hayo ilekuku esese ivẹ.
Ọ be Kareghẹhọ Ọnyaba Mai
Kọ otẹrọnọ ohwo na o wo ugho nọ ọ sae rọ dẹ emevra ivẹ na dede he? Uzi na o ta nọ: “Ọ vẹ rehọ abọvo abakpe [koyehọ igho eree hayo izii erọ] owawọ emamọ eka nọ a wuhu ze, fiki idhe uzi nọ ọ raha na.” (Owọ avọ 11) Rọkẹ ahwo nọ i yogbe gaga evaọ oke yena, Jihova ọ re ohrọ rai jẹ kẹ ae uvẹ re a dheidhe izieraha rai ababọ azẹ arao nọ o hwẹ. Evaọ Izrẹl anwae, uvuhu o jẹ whaha ahwo omauvoro izieraha ha hayo uvẹ nọ a rẹ rọ ruẹrẹhọ kugbe Ọghẹnẹ.
Romatotọ Kiẹ Eware Aghae Via
Wuhrẹ Mi Idibo Jihova nọ E Talamu Ei
14 Whẹ omara whọ sae talamu Jihova je wo emamọ usu kugbe amọfa nọ whọ tẹ rrọ wowou. Wọhọ oriruo, o sae jọnọ whọ riẹ vevẹ inọ oniọvo jọ ọ thọ uzi ulogbo jọ. Yọ ẹsejọhọ whọ gwọlọ sẹro usu ra kugbei, maero nọ ọ tẹ rrọ ohwo uviuwou ra hayo ogbẹnyusu ọkpekpe ra. Rekọ whọ tẹ jẹ riẹ nọ o mai wuzou re whọ talamu Jihova. Fikiere wọhọ Netan, yoẹme kẹ Jihova, ghele na jọ wowou kugbe oniọvo ra. Ta kẹe nọ ọ nyae vuẹ ekpako na ababọ oke oraha re a fiobọhọ kẹe. O gbe ru ere he, kẹsena whẹ ọvo whọ vẹ vuẹ ekpako na. Who te ru ere, kiyọ whọ be talamu Jihova. Whọ tẹ jẹ rrọ wowou kẹ oniọvo ra keme ekpako na a sai fiobọhọ kẹe wariẹ wo emamọ usu kugbe Jihova. Ekpako na a te rọ edhere owowolẹ kpọe họ.—Se Iruo-Izerẹ 5:1; Ahwo Galesha 6:1.
it-1-E 1130 ¶2
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.
AKPEGBỌVO 23-29
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | IRUO-IZERẸ 6-7
“Idhe nọ A rẹ rọ Kẹ Uyere”
Eware nọ Ma rẹ Sai Wuhrẹ Evaọ Obe Iruo-Izerẹ
9 Uwuhrẹ avọ ivẹ: Ma be gọ Jihova fikinọ ma wo edẹro kẹ eware nọ o bi ru kẹ omai. Re ma sai wo otoriẹ onana ziezi, joma ta kpahe oware ofa nọ ahwo Izrẹl a jẹ hai ru evaọ egagọ rai nọ u wuzou gaga, oyehọ idhe ọriẹyero. Ma jọ obe Iruo-Izerẹ se nọ ohwo Izrẹl kpobi ọ rẹ sai dhe idhe ọriẹyero, onana yọ “idhe nọ ọ [rẹ] rọ kẹ uyere.” (Izerẹ 7:11-13, 16-18) Idhe nana yọ oware unevaze, orọnikọ ọgbahọ họ. Onana yọ idhe unevaze nọ ohwo Izrẹl nọ o you Jihova Ọghẹnẹ ọ rẹ sai dhe. Ohwo nọ o bi dhe idhe na, te ahwo uviuwou riẹ gbe izerẹ na a rẹ re uwo arao nọ a ro dhe idhe nana. Rekọ u wo abọ jọ arao nana nọ o rrọ rọkẹ Jihova ọvo. Abọ vẹ ọye?
Idhe Nọ E Were Ọghẹnẹ
15 Idhe unevaze ọfa họ idhe udhedhẹ, nọ a dhesẹ evaọ Iruo-Izerẹ uzou avọ 3. Evaọ Hibru, ubiẹme na “udhedhẹ” u dhesẹ vi ababọ ẹmuofio hayo ukpokpoma ọvo. “Evaọ Ebaibol na, u dhesẹ onana, jegbe uyero hayo usu udhedhẹ kugbe Ọghẹnẹ, ẹvi, oghọghọ, gbe evawere,” ere obe na Studies in the Mosaic Institutions o ta. Fikiere, a re dhe idhe udhedhẹ, orọnikọ re a wo udhedhẹ kugbe Ọghẹnẹ hẹ, wọhọ epaọ ẹsenọ a bi kiei ofu, rekọ re a dhesẹ uyere hayo re a ru ehaa uyero oghale orọ udhedhẹ kugbe Ọghẹnẹ nọ enọ ọ jẹrehọ e be reawere riẹ. Izerẹ na gbe ọnọ ọ kẹ okẹ na a rẹ re evaọ idhe na nọ a tẹ rehọ azẹ gbe iwhri na kẹ Jihova no. (Iruo-Izerẹ 3:17; 7:16-21; 19:5-8) Evaọ edhere obọdẹ gbe ọrọ ẹwoho, ọnọ ọ kẹ okẹ na, izerẹ na, gbe Jihova Ọghẹnẹ a be re emu kugbe, nọ u dhesẹ usu udhedhẹ nọ o rọ udevie rai.
Idhe Ujiro Nọ E Rẹ Were Jihova
8 Kọ eme a gwọlọ mi ọnọ o bi dhe idhe na? Uzi na o ta nọ kohwo kohwo nọ o bi bru Jihova ze ọ rẹ jọ fuafo jẹ kare ogbekuo. Ohwo nọ o gbeku fiki oware jọ ọ rẹ kaki dhe idhe uzioraha hayo idhe oruthọ re ọ sai ru edikihẹ riẹ fo evaọ aro Jihova re Ọ sae jẹ idhe emahọ hayo idhe udhedhẹ riẹ rehọ. (Iruo-Izerẹ 5:1-6, 15, 17) Fikiere, kọ ma wo ovuhumuo epanọ u wuzou te re ma yọrọ edikihẹ ọfuafo evaọ aro Jihova ẹsikpobi? Otẹrọnọ ma gwọlọ nọ Ọghẹnẹ ọ jẹ egagọ mai rehọ, o rẹ vẹrẹ omai obọ re ma kpọ iruthọ kpobi kpahe izi Ọghẹnẹ vi. Ma rẹ rehọ edhere obufihọ nọ Ọghẹnẹ ọ kẹ na—‘ekpako ukoko na’ gbe “okiofu izieraha mai” Jesu Kristi, ro ruiruo ababọ oke oraha.—Jemis 5:14; 1 Jọn 2:1, 2.
Romatotọ Kiẹ Eware Aghae Via
it-1-E 833 ¶1
Fire
As relates to the tabernacle and the temple. Fire figured in the worship carried on at the tabernacle and then later at the temple. Each morning and between the two evenings, the high priest was to burn incense on the altar of incense. (Ex 30:7, 8) God’s law required that the fire on the altar of burnt offering be kept burning continually. (Le 6:12, 13) The traditional Jewish view that the altar fire was originally kindled miraculously by God, though widely accepted, is not actually supported by the Scriptures. According to Jehovah’s initial instructions to Moses, the sons of Aaron were to “put fire on the altar and set wood in order on the fire” before placing the sacrifice on the altar. (Le 1:7, 8) It was after the installation of the Aaronic priesthood, and therefore after the installation sacrifices had been offered, that fire from Jehovah, probably proceeding from the cloud over the tabernacle, consumed the offering then upon the altar. In view of this, the miraculous fire manifested itself, not in kindling the wood on the altar, but in “consuming the burnt offering and the fatty pieces upon the altar.” The fire that then continued to burn on the altar, of course, was likely a result of the mixture of the fire from God and the fire already on the altar. (Le 8:14–9:24) Likewise, miraculous fire from Jehovah consumed the sacrifices right after Solomon’s prayer at the dedication of the temple.—2Ch 7:1; see also Jg 6:21; 1Ki 18:21-39; 1Ch 21:26 for other examples of Jehovah’s use of miraculous fire when accepting the offerings of his servants.
si-E 27 ¶15
Bible Book Number 3—Leviticus
15 (3) A sin offering is required for unintentional sins, or sins committed by mistake. The type of animal offered depends upon whose sin is being atoned for—that of the priest, the people as a whole, a chieftain, or an ordinary person. Unlike the voluntary burnt and communion offerings for individuals, the sin offering is mandatory.—4:1-35; 6:24-30.
AKPEGBỌVO 30–AKPEGBIVẸ 6
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | IRUO-IZERẸ 8-9
“Imuẹro Eghale Jihova”
it-1-E 1207
Installation
Moses washed Aaron and Aaron’s sons Nadab, Abihu, Eleazar, and Ithamar (or, he commanded them to wash themselves) at the copper basin in the courtyard and put upon Aaron the glorious garments of the high priest. (Nu 3:2, 3) Now clothed in beautiful apparel, Aaron was invested with the garments representing the qualities and responsibilities of his office. Moses then anointed the tabernacle, all its furnishings and utensils, and the altar of burnt offering, as well as the basin and the utensils used in connection with them. This sanctified them, set them aside for the exclusive use and service of God for which they would now be employed. Finally Moses anointed Aaron by pouring the oil upon his head.—Le 8:6-12; Ex 30:22-33; Ps 133:2.
it-1-E 1208 ¶8
Installation
On the eighth day, fully equipped and installed in office, the priesthood officiated (without Moses’ assistance) for the first time, performing an atonement service for the nation of Israel, especially in need of cleansing not only because of their natural sinfulness but also because of their recent disobedience in connection with the golden calf, which had brought Jehovah’s displeasure. (Le 9:1-7; Ex 32:1-10) At the conclusion of this first service by the newly installed priesthood, Jehovah manifested his approval and confirmation of them in office by sending miraculous fire, doubtless from the pillar of cloud above the tabernacle, devouring the remainder of the sacrifice on the altar.—Le 9:23, 24.
Eware nọ Ma rẹ Sai Wuhrẹ Evaọ Obe Iruo-Izerẹ
13 Uwuhrẹ avọ ene: Jihova ọ be ghale abọ ukoko riẹ nọ o rrọ otọakpọ. Roro kpahe oware nọ o via evaọ ukpe 1512 taure ekele oke mai na o te ti te, okenọ a whẹ uwou-udhu egagọ na họ evaọ obotọ Ugbehru Saena. (Ọny. 40:17) Mosis o ru ọruẹrẹfihotọ nọ ọ rọ rehọ Erọn avọ emezae riẹ mu izerẹ. Orẹwho Izrẹl soso a kokohọ je rri nọ izerẹ na a be rọ erao dhe idhe ọsosuọ rai. (Izerẹ 9:1-5) Ẹvẹ Jihova o ro dhesẹ nọ ọ jẹ izerẹ nana nọ a ro mu obọ na rehọ? Nọ Erọn avọ Mosis a be lẹ ẹro eghale kẹ ahwo na, Jihova ọ tẹ rọ erae ze te mahe eware kpobi nọ a ro dhe idhe nọ e jọ ehru agbada-idhe na.—Se Iruo-Izerẹ 9:23, 24.
Romatotọ Kiẹ Eware Aghae Via
Oware nọ O rọ Gba Omai Họ nọ Ma rẹ Jọ Ọrẹri
6 Izerẹ Izrẹl nọ o gbahọ nọ a rẹ jọ fuafo evaọ ugboma na u wo obọdẹ otofa kẹ omai idibo Jihova nẹnẹ. Ahwo nọ ma be hai wuhrẹ Ebaibol kugbe a bi muẹrohọ nọ oria egagọ mai o rrọ fuafo, yọ osẹ mai o be hae jọ fuafo kpatiẹ. O make rrọ ere na, ẹfuọ utu izerẹ Izrẹl u re fiobọhọ kẹ omai riẹ inọ o gwọlọ nọ ohwo kpobi nọ ọ be gadiẹ kpohọ ugbehru egagọ Jihova o re wo “eva efuafo.” (Se Olezi 24:3, 4; Aiz. 2:2, 3.) O gwọlọ nọ eva, iroro gbe ugboma nọ a wozẹ fo no ma rẹ rọ gọ Ọghẹnẹ ọfuafo mai na. Onana u dhesẹ nọ ma rẹ kiẹ omamai riwi n’oke t’oke, ma ve je ru inwene nọ u fo re ma sae jọ fuafo nọ ma tẹ jọ omamai muẹrohọ eware jọ nọ i fo ho. (2 Kọr. 13:5) Wọhọ oriruo, nọ oniọvo nọ ọ họ-ame no o te bi keke aro fihọ rri ifoto ẹbẹba, u fo nọ ọ rẹ nọ omariẹ nọ, ‘Kọ mẹ be rọ uruemu nana dhesẹ nọ mẹ rrọ fuafo?’ Kẹsena ọ vẹ gwọlọ obufihọ re ọ ruẹ nọ ọ whaha ekpehru uruemu nana.—Jem. 5:14.
it-2-E 437 ¶3
Moses
God constituted Moses mediator of the Law covenant with Israel, an intimate position such as no man has ever held before God except Jesus Christ, the Mediator of the new covenant. With the blood of animal sacrifices Moses sprinkled the book of the covenant, representing Jehovah as one “party,” and the people (no doubt the representative older men) as the other “party.” He read the book of the covenant to the people, who replied, “All that Jehovah has spoken we are willing to do and be obedient.” (Ex 24:3-8; Heb 9:19) In his office of mediator, Moses was privileged to oversee the building of the tabernacle and the making of its utensils, the pattern of which God gave to him, and to install the priesthood in office, anointing the tabernacle and Aaron the high priest with the oil of special composition. Then he took oversight of the first official services of the newly consecrated priesthood.—Ex chaps 25-29; Le chaps 8, 9.