Eria Ekiakiẹ Rọkẹ Obe Ewuhrẹ Uzuazọ Oleleikristi gbe Usi Uwoma Ota Mai
AKPEGBIVẸ 7-13
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | IRUO-IZERẸ 10-11
“Uyoyou nọ Ma re Wo kẹ Jihova O rẹ Ga Vi Onọ Ma re Wo kẹ Ahwo Uviuwou Mai”
it-1-E 1174
Illegitimate
Illegitimate Fire and Incense. At Leviticus 10:1 the Hebrew word zar (feminine, za·rahʹ; literally, strange) is used with regard to “illegitimate fire, which [God] had not prescribed for them” but which Aaron’s sons Nadab and Abihu presented before Jehovah and for which he executed them by fire. (Le 10:2; Nu 3:4; 26:61) Subsequently, Jehovah said to Aaron: “Do not drink wine or intoxicating liquor, you and your sons with you, when you come into the tent of meeting, that you may not die. It is a statute to time indefinite for your generations, both in order to make a distinction between the holy thing and the profane and between the unclean thing and the clean, and in order to teach the sons of Israel all the regulations that Jehovah has spoken to them by means of Moses.” (Le 10:8-11) This seems to indicate that Nadab and Abihu were in a state of intoxication, which condition emboldened them to offer fire not prescribed. Such fire was likely illegal as to its time, place, or manner of offering, or it could have been incense other than of the composition described at Exodus 30:34, 35. Their inebriated condition did not excuse their sin.
Kọ Whọ Ruọ Eriosehọ Ọghẹnẹ no?
16 Erọn, oniọvo Mosis, ọ rẹriẹ ovao ku uyero obẹbẹ jọ kpahe emezae ivẹ riẹ. Roro kpahe epanọ o jariẹ oma nọ emezae riẹ Nedab avọ Abihu a dhe idhe nọ a wo udu riẹ hẹ kẹ Jihova, nọ o lẹliẹ Jihova kpe aimava. Ababọ avro, uwhu rai o lẹliẹ usu nọ emezae ivẹ yena a wo kugbe ọsẹgboni rai kuhọ. Rekọ oware ofa jọ o gbẹ riẹ. Jihova ọ ta kẹ Erọn avọ emezae riẹ nọ i kiọkọ inọ: ‘Wha siọ eto uzou rai ba whọhọwhọhọ họ, wha bẹre iwu rai gbe he fiki uweri, re wha seba ewhuo, re ofu ọ siọ Ọghẹnẹ ba emu kẹ ahwo na kpobi.’ (Izerẹ 10:1-6) Ẹme na ọ rrọ vevẹ. Uyoyou nọ ma wo kẹ Jihova o rẹ ga vi onọ ma wo kẹ ahwo uviuwou mai nọ i kie no ukoko no.
Romatotọ Kiẹ Eware Aghae Via
Ma rẹ Jọ Fuafo Hrọ Evaọ Uruemu Mai Kpobi
18 Re ma sae jọ ọrẹri hayo jọ fuafo, o gwọlọ nọ ma rẹ romatotọ kiẹ Ikereakere na rri je ru oware nọ Ọghẹnẹ ọ gwọlọ mi omai. Roro kpahe emezae ivẹ Erọn, Nedab avọ Abihu, enọ i whu fiki epanọ a dheidhe “erae nọ e kare [ẹfuọ],” ẹsejọhọ evaọ okenọ a tubẹ da idi bẹ no. (Izerẹ 10:1, 2) Muẹrohọ oware nọ Ọghẹnẹ ọ ta kẹ Erọn okenọ emezae riẹ na a whu no. (Se Iruo-Izerẹ 10:8-11.) Kọ oria ikere nana o nwani dhesẹ nọ ma rẹ da udi ogaga vievie he taure ma te kpohọ iwuhrẹ? Roro kpahe eware nana: Ojọ rai họ, ma gbẹ rrọ otọ Uzi na ha. (Rom 10:4) Evaọ ekwotọ jọ, ibe Ileleikristi mai a rẹ da umutho udi ogaga nọ a tẹ be re emu taure a te ti kpohọ ewuhrẹ. Igho ene erọ udi owawae nọ o rẹ dina mu a jẹ hai ro ru Ehaa Ọnyavrẹ na. Okenọ Jesu ọ to Emu Owọwọ Olori na họ, ọ kẹ ilele riẹ udi utiona da, onọ u dikihẹ kẹ azẹ riẹ. (Mat. 26:27) Ebaibol na o mukpahe udi nọ a rẹ da thomawa. (1 Kọr. 6:10; 1 Tim. 3:8) Yọ fiki obroziẹ-iroro Ileleikristi buobu, a gba riẹ mu nọ a re dh’unu te udi nọ u re mu hu taure a te ti kpohọ iwuhrẹ hayo ru oware ofa jọ kpobi nọ u kpomahọ egagọ Ọghẹnẹ. Dede na, iruemu erẹwho jọ i wo ohẹriẹ no erọ erẹwho efa. Oware nọ o mai wuzou họ, thakpinọ Oleleikristi ọ riẹ epanọ ọ sae rọ hẹriẹ oware nọ o rrọ “ọrẹri” no onọ o rrọ ọrẹri hi, u ve ti ru nọ a te rọ jọ fuafo wọhọ epanọ Ọghẹnẹ ọ gwọlọ.
it-1-E 111 ¶5
Animals
These dietary limitations applied only to those who were under the Mosaic Law, for the statement of Leviticus 11:8 is: “They are unclean for you,” that is, for the Israelites. With the abrogation of the Law on the basis of the sacrificial death of Christ Jesus, the prohibitions were canceled, and once more all humans could consider themselves under the same broad provision announced to Noah following the Deluge.—Col 2:13-17; Ge 9:3, 4.
Ẹme nọ A re Ru Ovavo
Enọ Ahwo nọ A s’Ebe
Fikieme eva e jẹ rọ dha Mosis kẹ Ẹleaza avọ Itama, emọ Erọn, okenọ inievo rai Nedab avọ Abihu a whu no, kọ eme ọ lẹliẹ ofu riẹ kpotọ?—Izerẹ 10:16-20.
Nọ a nwane rehọ Erọn avọ emọ riẹ mu ọkwa ozerẹ no re a ru iruo evaọ uwou-udhu na, Jihova o te kpe emezae Erọn, Nedab avọ Abihu, keme a dheidhe nọ ọ kẹ udu riẹ hẹ. (Izerẹ 10:1, 2) Mosis ọ tẹ ta kẹ emọ Erọn edekọ inọ a weri inievo rai nọ i whu no na ha. U kri hi, Mosis ọ tẹ dheva kẹ Ẹleaza avọ Itama keme a re ẹwe idhe uzioraha na ha. (Izerẹ 9:3) Eme ọ lẹliẹ Mosis dheva?
Uzi nọ Jihova ọ rọ kẹ Mosis na o ta inọ ozerẹ nọ ọ rọ arao dheidhe uzioraha ọ rẹ re abọjọ arao na evaọ obeva uwou-udhu egagọ na. Ere oruo u dhesẹ inọ a rọ izieraha enọ a bi ro mu izerẹ na vrẹ rai no. Rekọ otẹrọnọ a rọ azẹ arao na jọ ruọ Oria Ọrẹri na, koyehọ ubrukpẹ ọsosuọ orọ aruẹri na, a rẹ re arao na ha. Ukpoye, a rẹ mahe iẹe.—Izerẹ 6:24-26, 30.
O wọhọ nọ, nọ emezae ivẹ Erọn na a whu no, Mosis ọ tẹ ruẹ nọ o r’oja re a ru lele ijaje Jihova kpobi. Nọ o yo inọ a mahe ẹwe nọ a ro dheidhe uzioraha na, ọ tẹ rọ evedha nọ Ẹleaza avọ Itama oware nọ a gbẹ rọ re arao na ha, keme a rehọ azẹ arao na kẹ Jihova evaọ Oria Ọrẹri na ha.—Izerẹ 10:17, 18.
Erọn ọ tẹ kẹ Mosis uyo onọ na, keme o wọhọ nọ ọye ọ vuẹ emezae riẹ inọ a mahe arao na. Fiki uwhu emọ ivẹ riẹ na, ẹsejọhọ Erọn o roro inọ o te were emezae riẹ nọ i kiọkọ họ re a re arao nọ a ro dheidhe uzioraha na evaọ ẹdẹ yena. O sae jẹ jọnọ o roro inọ o te were Jihova ha re a re arao na dede nọ a wo obọ kpahe uzioraha Nedab avọ Abihu na ha.—Izerẹ 10:19.
Ẹsejọhọ Erọn o roro nọ, nọ onana o rrọ ẹdẹ ọsosuọ nọ ahwo uviuwou riẹ a bi ru iruo wọhọ izerẹ na, a hae yọrọ oma gaga re a lele ijaje Ọghẹnẹ makọ evaọ eware nọ e mae kawo. Rekọ Nedab avọ Abihu a gbe odẹ Jihova ku no, yọ Ọghẹnẹ o kpe rai no. Fikiere, ẹsejọhọ Erọn o roro nọ uviuwou nọ oware uyoma utioye na o jọ via a rẹ sae re arao nọ a ro dheidhe ọrẹri hi.
O wọhọ nọ uyo nọ Erọn ọ kẹ na o vọ Mosis eva, keme ikere na e ta nnọ: “Nọ Mosis o ti yo onana no, ute mu ei ẹro.” (Izerẹ 10:20) Yọ o wọhọ nọ uyo nọ Erọn ọ kẹ o vọ Jihova eva re.
AKPEGBIVẸ 14-20
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | IRUO-IZERẸ 12-13
“Wuhrẹ No Izi nọ E Ta Kpahe Ẹyao Oti na Ze”
O Kiekpo no Manikọ O Ta Kpahe Obaro Gbagba?
• Ohwo nọ ọ be mọ nọ a re sino udevie ahwo.
Uzi nọ Ọghẹnẹ ọ rọ kẹ emọ Izrẹl o ta nọ a re si ohwo nọ ọ be mọ ẹyao oti no udevie ahwo. Nọ eyao nọ i re vo i je kpe ahwo kufiẹ evaọ oware wọhọ ikpe egba ihrẹ nọ i kpemu, ẹsiẹe edọkita a ro vuhu areghẹ nọ ọ rrọ ẹme nana mu. A te mu ahwo nọ a be mọ eyao nọ i re vo họ esino udevie ahwo, yọ ere edọkita a gbe bi ru rite inẹnẹ na.—Iruo-Izerẹ, uzou avọ 13 gbe 14.
Kọ Whọ Riẹ?
Ahwo Ju evaọ oke anwae a jẹ hae dhozọ emoti gaga. Ẹyao oti ọ rẹ re abọ oma na sa-sa te epanọ i re ro bru no, ohwo na o gbe wo erru hu. Umu ovuọvo o jariẹ nọ a je ro siwi ẹyao oti hi. Evaọ oke yena, ahwo nọ a jẹ mọ ẹyao oti a rẹ rria kugbe ahwo ho, yọ nọ a tẹ ruẹ ohwo nọ ọ be nya kẹle ae, a ve bo re ohwo na ọ kẹnoma kẹ ae.—Iruo-Izerẹ 13:45, 46.
it-2-E 238 ¶3
Leprosy
In garments and houses. Leprosy could also affect woolen or linen garments, or an article of skin. The plague might disappear with washing, and there were arrangements for quarantining the article. But where this yellowish-green or reddish plague persisted, malignant leprosy was present and the article was to be burned. (Le 13:47-59) If yellowish-green or reddish depressions appeared in the wall of a house, the priest imposed a quarantine. It might be necessary to tear out affected stones and have the house scraped off inside, the stones and scraped-off mortar being disposed of in an unclean place outside the city. If the plague returned, the house was declared unclean and was pulled down, and the materials were disposed of in an unclean place. But for the house pronounced clean there was an arrangement for purification. (Le 14:33-57) It has been suggested that the leprosy affecting garments or houses was a type of mildew or mold; however, about this there is uncertainty.
Romatotọ Kiẹ Eware Aghae Via
Oruvẹ no Obe Iruo-Izerẹ Ze
12:2, 5—Fikieme ọmọ-oyẹ o je ru aye jọ “ogbegbe”? A ru ekwakwa-eyẹ na evaọ oghẹrẹ nọ e rẹ rọ rehọ ohwo ọgbagba ze uzuazọ. Dede na fiki okpomahọ uzioraha nọ ma riuku riẹ, a te bi yẹ emọ uzioraha nọ e kare ẹgbagba. Etoke “ogbegbe” nọ o re lele ọmọ-oyẹ, gbe eware efa jọ, wọhọ etoke nọ aye ọ tẹ rrọ oke riẹ gbe nọ ame o te no oma ọzae ze na, o kareghẹhọ ahwo Izrẹl ukuoriọ uzioraha nana. (Iruo-Izerẹ 15:16-24; Olezi 51:5; Ahwo Rom 5:12) Izi oma urufuọ na u re fi obọ họ kẹ ahwo Izrẹl wo ovuhumuo oware nọ o jẹ gwọlọ idhe ẹtanigbo nọ e rẹ te rehọ izieraha ahwo-akpọ vrẹ jẹ rehọ ẹgbagba se ahwo-akpọ. Fikiere, Uzi na o jọ kẹ ai wọhọ ‘owuhrẹ nọ ọ be rehọ ae bru Kristi.’—Ahwo Galesha 3:24.
O Kiekpo no Manikọ O Ta Kpahe Obaro Gbagba?
• Okenọ a rẹ rọ yawo ọmọ.
Uzi Ọghẹnẹ o ta nọ a rẹ yawo ọmọ evaọ ẹdẹ avọ eree. (Iruo-Izerẹ 12:3) Nọ a te yẹ ọmọ ze, ọ gbẹ vrẹ edẹ ihrẹ hẹ ọ tẹ nwoma, o re hwẹ azẹ gaga. Taure ahwo a tẹ te riẹ kpahe onana, uzi Ọghẹnẹ nana o jẹ thọ emọ nọ a yẹ keme a jẹ hẹrẹ re edẹ ihrẹ e vrẹ taure a tẹ te yawo emọ.
AKPEGBIVẸ 21-27
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | IRUO-IZERẸ 14-15
“Egagọ Efuafo E Gwọlọ Ẹfuọ”
it-1-E 263
Bathing
Ceremonial bathing on the part of the Israelites in general was required for various reasons. Anyone who recovered from leprosy, anyone who contacted things touched by those with “a running discharge,” a man who had an emission of semen, a woman after menstruation or hemorrhaging, or anyone having sexual intercourse was “unclean” and had to bathe. (Le 14:8, 9; 15:4-27) One in a tent with, or touching, a human corpse was “unclean” and had to be purified with cleansing water. If anyone refused to comply with this regulation, he “must be cut off from the midst of the congregation, because it is Jehovah’s sanctuary that he has defiled.” (Nu 19:20) Appropriately, then, washing is used figuratively to denote a clean standing before Jehovah. (Ps 26:6; 73:13; Isa 1:16; Eze 16:9) Bathing with Jehovah’s word of truth, symbolized by water, has power to cleanse.—Eph 5:26.
it-2-E 372 ¶2
Menstruation
The woman was also viewed as unclean for the duration of an irregular running discharge of blood or “a flow longer than her menstrual impurity,” at which time she made the articles on which she lay or sat as well as persons touching these items unclean. After the abnormal discharge ceased, she was to count seven days, and she then became clean. On the eighth day the woman brought two turtledoves or two young pigeons to the priest, who made atonement for her, presenting one of these creatures to Jehovah as a sin offering and the other as a burnt offering.—Le 15:19-30; see CLEAN, CLEANNESS.
it-1-E 1133
Holy Place
2. The tent of meeting and, later, the temple. The entire arrangement, including the courtyard of the tabernacle and the temple courts, was a holy place. (Ex 38:24; 2Ch 29:5; Ac 21:28) The primary items located in the courtyard were the altar of sacrifice and the copper basin. These were holy objects. Only those persons ceremonially clean could enter into the tabernacle courtyard at any time; likewise, no one could go into the temple courts in an unclean state. For example, a woman in the unclean state could not touch any holy thing or come into the holy place. (Le 12:2-4) Evidently even a state of continued uncleanness on the part of the Israelites was considered to be a defiling of the tabernacle. (Le 15:31) Those presenting offerings for cleansing from leprosy brought their sacrifice only as far as the gate of the courtyard. (Le 14:11) No unclean person could partake of a communion sacrifice at the tabernacle or the temple, on pain of death.—Le 7:20, 21.
Romatotọ Kiẹ Eware Aghae Via
it-1-E 665 ¶5
Ear
At the installation of the priesthood in Israel, Moses was commanded to take some of the blood of the ram of the installation and put it on the lobe of the right ear of Aaron and of each of his sons, as well as on the right hand and right foot, indicating that what they listened to, the work they did, and the way they walked should be directly affected by what was there taking place. (Le 8:22-24) Similarly, in the case of the cleansed leper, the Law said that the priest was to put some of the blood of the ram offered as a guilt offering, as well as some of the oil offered, on the lobe of the leper’s right ear. (Le 14:14, 17, 25, 28) An arrangement of comparable nature was found in the provision made for the man who wished to continue in slavery to his master to time indefinite. In such case the slave was to be brought to the doorpost, and his master was to pierce his ear through with an awl. This prominent mark, being made on the organ for hearing, evidently represented the slave’s desire to continue in obedient attention to his master.—Ex 21:5, 6.
g-E 1/06 14, ẹkpẹti
Mold—Friend and Foe!
MOLD IN BIBLE TIMES?
The Bible mentions “the plague of leprosy in a house,” meaning in the building itself. (Leviticus 14:34-48) It has been suggested that this phenomenon, also called “malignant leprosy,” was a form of mildew or mold, but about this there is uncertainty. Whatever the case, God’s Law instructed homeowners to remove infected stones, scrape out the entire inside of the house, and discard all the suspect matter outside the city in “an unclean place.” If the plague returned, the whole house was to be declared unclean, pulled down, and disposed of. Jehovah’s detailed instructions reflected his deep love for his people and for their physical welfare.
AKPEGBIVẸ 28–ỌVO 3
EWARE AGHAE NỌ E RRỌ EBAIBOL NA | IRUO-IZERẸ 16-17
“Oghẹrẹ nọ Ẹdẹ Omavoro U ro Kpomahọ Owhẹ”
Eware nọ Ma rẹ Sai Wuhrẹ Evaọ Obe Iruo-Izerẹ
4 Se Iruo-Izerẹ 16:12, 13. Dae rehọ iẹe nọ whọ rrọ etẹe evaọ Ẹdẹ Omavoro na: Ozerẹ okpehru na ọ be ruọ eva uwou-udhu egagọ na. Onana họ orọ ọsosuọ evaọ usu isiasa nọ ọ rẹ ruọ eva oria Ọrẹri Erẹri evaọ ẹdẹ yena. Ọ rọ obọ jọ kru omodhe nọ insẹnse nọ i re gbo ore awere e vọ, ọ tẹ rọ obọ nọ u kiọkọ kru omodhe erae igoru nọ iwowo-erae e vọ. Nọ ọ nya te ekọtini nọ a rẹ rọ ruọ oria Ọrẹri Erẹri na, o te dikihẹ tao. Avọ oma adhẹẹ odidi, ọ tẹ ruọ eva oria Ọrẹri Erẹri na je dikihẹ aro etehe ọvọ na. O wọhọ ẹsenọ o dikihẹ aro Jihova Ọghẹnẹ dẹẹ. Ozerẹ na ọ tẹ romatotọ ku insẹnse ọrẹri na họ iwowo-erae na, ubruwou na soso o tẹ vọ avọ emamọ ore. Ozerẹ okpehru na ọ te wariẹ ruọ oria Ọrẹri Erẹri na ẹsiẹfa avọ azẹ idhe uzioraha. Muẹrohọ nọ ọ mahe insẹnse taure ọ tẹ te rọ azẹ idhe uzioraha ziọ aro Jihova.
Eware nọ Ma rẹ Sai Wuhrẹ Evaọ Obe Iruo-Izerẹ
5 Eme insẹnse nọ a jẹ hae mahe evaọ Ẹdẹ Omavoro na o rẹ sai wuhrẹ omai? Ebaibol na o dhesẹ nọ elẹ idibo Jihova nọ ọ rẹ jẹrehọ e wọhọ insẹnse. (Ol. 141:2; Evia. 5:8) Kareghẹhọ nọ avọ adhẹẹ odidi ozerẹ okpehru na ọ rẹ rọ rehọ insẹnse ziọ aro Jihova. Epọvo na re, ma tẹ gwọlọ lẹ se Jihova, ma re ru ere avọ adhẹẹ odidi. Eva e be were omai gaga inọ Ọnọ ọ ma ehrugbakpọ na ọ kẹ omai uvẹ nọ ma re ro si kẹle iẹe, wọhọ epanọ ọmọ o re si kẹle ọsẹ oyoyou riẹ na. (Jem. 4:8) Ọ kẹ omai uvẹ nọ ma rẹ rọ jọ egbẹnyusu riẹ! (Ol. 25:14) Uvẹ-ọghọ nọ ma sae rọ jọ egbẹnyusu riẹ na o da omai ẹro fia, fikiere ma gwọlọ ru oware ovo nọ o rẹ dhae eva ha.
Eware nọ Ma rẹ Sai Wuhrẹ Evaọ Obe Iruo-Izerẹ
6 Kareghẹhọ nọ ozerẹ okpehru na ọ rẹ mahe insẹnse na taure o te ti dhe idhe uzioraha na. O re ru onana re Ọghẹnẹ ọ ruẹse wereva kugbei evaọ okenọ o ti ro dhe idhe na. Eme ma rẹ sai wuhrẹ no onana ze? Nọ Jesu ọ jọ otọakpọ, u wo oware jọ nọ u wuzou nọ o gwọlọ nọ o re ru taure ọ tẹ te sae rọ uzuazọ riẹ dhe idhe, onọ u tube wuzou vi ahwo-akpọ nọ o re siwi. Eme ọye? O gwọlọ nọ Jesu o re yoẹme kẹ Jihova je kru ẹgbakiete riẹ re Jihova ọ ruẹse jẹ idhe riẹ na rehọ. Ere Jesu o re ro dhesẹ nọ izi Jihova nọ a re koko o mai woma. O gwọlọ nọ Jesu o re yeri uzuazọ nọ u re dhesẹ via vevẹ nọ esuo okpehru Ọsẹ riẹ ọ mai woma.
Romatotọ Kiẹ Eware Aghae Via
it-1-E 226 ¶3
Azazel
As the apostle Paul explained, by Jesus’ offering of his own perfect human life as a sacrifice for the sins of mankind, he accomplished far more than had been achieved by “the blood of bulls and of goats.” (Heb 10:4, 11, 12) He thus served as “the scapegoat,” being the ‘carrier of our sicknesses,’ the one “pierced for our transgression.” (Isa 53:4, 5; Mt 8:17; 1Pe 2:24) He ‘carried away’ the sins of all who exercise faith in the value of his sacrifice. He demonstrated the provision of God to take sinfulness into complete oblivion. In these ways the goat “for Azazel” pictures the sacrifice of Jesus Christ.
Oware nọ O rọ Gba Omai Họ nọ Ma rẹ Jọ Ọrẹri
10 Se Iruo-Izerẹ 17:10. Jihova o jie uzi kẹ ahwo Izrẹl nọ a re “azẹ” hẹ. Fikiere, o gba Oleleikristi kpobi họ nọ ọ rẹ kẹnoma kẹ azẹ, te ọrọ arao hayo ọrọ ohwo-akpọ. (Iruẹru 15:28, 29) Avro ọ riẹ hẹ, ma rẹ ta nọ othohwowa nọ ma tẹ rọ ezọ yo oware jọ nọ o rẹ sae whae ze nọ Ọghẹnẹ ‘o je mukpahe omai’ hayo si omai no ukoko riẹ. Ma you Jihova yọ ma gwọlọ yoẹme kẹe. Nọ oware jọ o tẹ be make via kẹ omai nọ u fi uzuazọ mai họ ọza, ma gba riẹ mu nọ ma rẹ rọwo ho nọ otu nọ ọ riẹ Jihova ha, nọ a be daezọ izi riẹ hẹ a tẹ be gwọlọ tẹzẹ omai ru oware nọ u fo ho. Ẹhẹ, o rrọ irẹro mai inọ a ti se omai ẹkoko fiki azẹ nọ ma re se fihọ oma ha na, rekọ ma salọ nọ ma re yoẹme kẹ Ọghẹnẹ. (Jud 17, 18) Eriwo vẹ kpahe ẹme nana o ti fiobọhọ kẹ omai dadamu ọtamuo mai inọ ma rẹ re azẹ vievie he hayo se azẹ fihọ oma ha?—Izie. 12:23.