Ekete ra Rionbọrhọ Uvuẹn Ọbe Owian Akpenyerẹn Ọwan Ọrhẹ Iruo Uvie Na
MARCH 1-7
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 7-8
“Iyono rẹ Ọko Emọ Israel na o Yonirin Ọwan”
it-1 497 ¶3
Congregation
In Israel responsible representatives often acted in behalf of the people. (Ezr 10:14) Thus, “chieftains of the tribes” made presentations after the setting up of the tabernacle. (Nu 7:1-11) Also, representatively attesting by seal the “trustworthy arrangement” of Nehemiah’s day were priests, Levites, and “the heads of the people.” (Ne 9:38–10:27) During Israel’s wilderness trek, there were “chieftains of the assembly, summoned ones of the meeting, men of fame,” 250 of whom joined Korah, Dathan, Abiram, and On in congregating themselves against Moses and Aaron. (Nu 16:1-3) In keeping with divine direction, Moses selected 70 of the older men of Israel who were officers to help him carry “the load of the people” that he was unable to bear alone. (Nu 11:16, 17, 24, 25) Leviticus 4:15 mentions “the older men of the assembly,” and it appears that the representatives of the people were the nation’s older men, its heads, its judges, and its officers.—Nu 1:4, 16; Jos 23:2; 24:1.
it-2 796 ¶1
Reuben
In the camp of Israel the Reubenites, flanked by the descendants of Simeon and Gad, were situated on the S side of the tabernacle. When on the march this three-tribe division headed by Reuben followed the three-tribe division of Judah, Issachar, and Zebulun. (Nu 2:10-16; 10:14-20) This was also the order in which the tribes made their presentation offerings on the day the tabernacle was inaugurated.—Nu 7:1, 2, 10-47.
w04 8/1 25 ¶1
Highlights From the Book of Numbers
8:25, 26. To fill the positions of the Levite service properly, and out of consideration for their age, older men were commanded to retire from compulsory service. However, they could volunteer to assist other Levites. While there is no retirement from being a Kingdom proclaimer today, the principle of this law teaches a valuable lesson. If because of advanced age a Christian cannot fulfill certain obligations, he may engage in a form of service that is within his power to perform.
Efe erẹ Ẹhẹn
it-1 835
Firstborn, Firstling
Since the firstborn sons among the Israelites were those in line to become the heads of the various households, they represented the entire nation. Jehovah, in fact, referred to the whole nation as his “firstborn,” it being his firstborn nation because of the Abrahamic covenant. (Ex 4:22) In view of his having preserved their lives, Jehovah commanded that “every male firstborn that opens each womb among the sons of Israel, among men and beasts,” be sanctified to him. (Ex 13:2) Thus, the firstborn sons were devoted to God.
MARCH 8-14
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 9-10
“Oborẹ i Jehova o Sun Ihworho yi Lele”
it-1 398 ¶3
Camp
Movement of this vast camp from one site to another (about 40 such encampments are reviewed by Moses in Numbers 33) was also a marvelous display of organization. As long as the cloud rested over the tabernacle, the camp remained in place. When the cloud moved, the camp moved. “At the order of Jehovah they would encamp, and at the order of Jehovah they would pull away.” (Nu 9:15-23) Two hammered silver trumpets communicated these orders of Jehovah to the camp in general. (Nu 10:2, 5, 6) Special fluctuating blasts signaled the breaking up of the camp. The first time this occurred was “the second year [1512 B.C.E.], in the second month, on the twentieth day.” With the ark of the covenant in the lead, the first three-tribe division headed by Judah and followed by Issachar, then Zebulun, moved out. They were followed by the Gershonites and Merarites carrying their assigned parts of the tabernacle. Next came the three-tribe division headed by Reuben and followed by Simeon and Gad. After them came the Kohathites with the sanctuary, then the third three-tribe division, of Ephraim, followed by Manasseh and Benjamin. Finally, in the rear guard was the division headed by Dan and accompanied by Asher and Naphtali. Thus the two most numerous and powerful divisions took the positions of forward and rear guard.—Nu 10:11-28.
w11 4/15 4-5
Do You Discern the Evidence of God’s Guidance?
How can we show that we appreciate God’s guidance? The apostle Paul said: “Be obedient to those who are taking the lead among you and be submissive.” (Heb. 13:17) Doing so may not always be easy. To illustrate: Put yourself in the place of an Israelite in Moses’ day. Imagine that after you have been walking for some time, the pillar comes to a halt. How long will it stay there? A day? A week? Several months? You wonder, ‘Is it worth unpacking all my possessions?’ First, you may unpack only the most necessary items. Yet, after a few days, frustrated at searching through your belongings, you begin to unpack everything. But then, just when you have about finished unpacking, you see the pillar lifting—and you have to start packing again! That would not be so easy or convenient. Still, the Israelites had to “pull away right afterward.”—Num. 9:17-22.
How, then, do we react when we receive divine direction? Do we try to apply it “right afterward”? Or do we continue doing things just as we have been accustomed to doing them? Are we familiar with up-to-date directions, such as those regarding conducting home Bible studies, preaching to foreign-speaking people, regularly sharing in family worship, cooperating with Hospital Liaison Committees, and conducting ourselves properly at conventions? We also show our appreciation for God’s guidance by accepting counsel. When faced with far-reaching decisions, we do not trust in our own wisdom but look to Jehovah and his organization for guidance. And just as a child seeks his parents’ protection when a storm rages, we seek protection in Jehovah’s organization when, like a thunderstorm, the problems of this world strike us.
Efe erẹ Ẹhẹn
it-1 199 ¶3
Assembly
Importance of Assembling. The importance of taking full advantage of Jehovah’s provisions for assembling to gain spiritual benefits is emphasized in connection with the annual Passover observance. Any male who was clean and was not on a journey but who neglected to keep the Passover was to be cut off in death. (Nu 9:9-14) When King Hezekiah called inhabitants of Judah and Israel to Jerusalem for a Passover celebration, his message was, in part: “You sons of Israel, return to Jehovah . . . do not stiffen your neck as your forefathers did. Give place to Jehovah and come to his sanctuary that he has sanctified to time indefinite and serve Jehovah your God, that his burning anger may turn back from you. . . . Jehovah your God is gracious and merciful, and he will not turn away the face from you if you return to him.” (2Ch 30:6-9) Willful failure to attend would certainly have indicated a forsaking of God. And, while such festivals as the Passover are not observed by Christians, Paul fittingly urged them not to abandon regular assemblies of God’s people, stating: “Let us consider one another to incite to love and fine works, not forsaking the gathering of ourselves together, as some have the custom, but encouraging one another, and all the more so as you behold the day drawing near.”—Heb 10:24, 25; see CONGREGATION.
MARCH 15-21
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 11-12
“Mesoriẹ Ana Kẹnoma Rẹn Uruemru Unuebro?”
w01 6/15 17 ¶20
Do Not Become Forgetful Hearers
20 The vast majority of Christians never succumb to sexual immorality. Yet, we need to be careful that we do not allow ourselves to pursue a course that leads to a pattern of murmuring that could result in divine disapproval. Paul admonishes us: “Neither let us put Jehovah to the test, as some of [the Israelites] put him to the test, only to perish by the serpents. Neither be murmurers, just as some of them murmured, only to perish by the destroyer.” (1 Corinthians 10:9, 10) The Israelites murmured against Moses and Aaron—yes, even against God himself—complaining about the miraculously provided manna. (Numbers 16:41; 21:5) Was Jehovah less offended by their murmuring than by their fornication? The Bible account shows that many murmurers were killed by serpents. (Numbers 21:6) On an earlier occasion, more than 14,700 rebellious murmurers were destroyed. (Numbers 16:49) So let us not put Jehovah’s patience to the test by treating his provisions with disrespect.
w06 7/15 15 ¶7
‘Keep Free From Murmurings’
7 How Israel’s spirit had changed! Initial gratitude for their release from Egypt and deliverance through the Red Sea had moved them to sing praises to Jehovah. (Exodus 15:1-21) Faced with the discomforts of the wilderness and fearful of the Canaanites, however, the gratitude of God’s people was replaced by a spirit of discontent. Instead of thanking God for their freedom, they blamed him for what they wrongly viewed as deprivation. Murmuring was thus an expression of lack of proper appreciation for Jehovah’s provisions. No wonder he said: “How long will this evil assembly have this murmuring that they are carrying on against me?”—Numbers 14:27; 21:5.
it-2 719 ¶4
Quarrel
Murmuring. Murmuring discourages and tears down. The Israelites, not long out of Egypt, murmured against Jehovah, finding fault with the leadership that he provided by his servants Moses and Aaron. (Ex 16:2, 7) Later their complaints so discouraged Moses that he asked to die. (Nu 11:13-15) Murmuring can be a deadly danger to the murmurer. Jehovah counted the things said by murmurers about Moses as actually being a rebellious complaint against His own divine leadership. (Nu 14:26-30) Many lost their lives as a result of faultfinding.
Efe erẹ Ẹhẹn
it-2 309
Manna
Description. Manna was “white like coriander seed” and had the “look” of bdellium gum, a waxlike and transparent substance having a form that resembles a pearl. Its taste was comparable to “that of flat cakes with honey” or “an oiled sweet cake.” After being ground in a hand mill or pounded in a mortar, manna was boiled or made into cakes and baked.—Ex 16:23, 31; Nu 11:7, 8.
MARCH 22-28
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 13-14
“Oborẹ Esegburhomẹmro o ru Lẹrhẹ Ọwan Fiudugbere”
w06 10/1 16-17 ¶5-6
Courageous Through Faith and Godly Fear
5 Two of the spies, Joshua and Caleb, however, were eager to enter the Promised Land. The Canaanites “are bread to us,” they said. “Their shelter has turned away from over them, and Jehovah is with us. Do not fear them.” (Numbers 14:9) Were Joshua and Caleb being foolishly optimistic? By no means! Along with the rest of the nation, they had seen Jehovah humiliate mighty Egypt and its gods by means of the Ten Plagues. Then they saw Jehovah drown Pharaoh and his military force in the Red Sea. (Psalm 136:15) Clearly, the fear shown by the ten spies and those who were influenced by them was inexcusable. “How long will they not put faith in me for all the signs that I performed in among them?” said Jehovah, expressing his deep hurt.—Numbers 14:11.
6 Jehovah went right to the heart of the problem—the cowardly attitude of the people betrayed their lack of faith. Yes, faith and courage are intimately related, so much so that the apostle John could write concerning the Christian congregation and its spiritual warfare: “This is the conquest that has conquered the world, our faith.” (1 John 5:4) Today, faith like that of Joshua and Caleb has resulted in the preaching of the good news of the Kingdom worldwide by over six million Witnesses of Jehovah, young and old, strong and frail. No enemy has been able to silence this mighty, courageous army.—Romans 8:31.
Efe erẹ Ẹhẹn
it-1 740
The Land That God Gave to Israel
THE land that God gave to Israel was indeed a good land. When Moses sent spies ahead of the nation to explore the Promised Land and to obtain samples of its produce, they brought back figs, pomegranates, and a cluster of grapes that was so large that two men carried it between them on a bar! Though they drew back in fear because of lack of faith, they did report: The land “is indeed flowing with milk and honey.”—Nu 13:23, 27.
MARCH 29–APRIL 4
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 15-16
“Kẹnoma Rẹn Omẹkpare Ọrhẹ Uruemru ra Hẹroso Oma Phan”
w11 9/15 27 ¶12
Are You Known by Jehovah?
12 Nevertheless, while the nation of Israel was en route to the Promised Land, Korah perceived what he imagined to be problems in God’s arrangement. Then 250 other leading men in the nation sided with Korah in trying to make changes. Korah and the others must have felt secure about their relationship with Jehovah. They told Moses: “That is enough of you, because the whole assembly are all of them holy and Jehovah is in their midst.” (Num. 16:1-3) What an overconfident and prideful attitude! Moses told them: “Jehovah will make known who belongs to him.” (Read Numbers 16:5.) By the end of the next day, Korah and all those who had sided with him in rebellion were dead.—Num. 16:31-35.
w11 9/15 27 ¶11
Are You Known by Jehovah?
11 Moses and Korah stand in sharp contrast when it comes to demonstrating respect for Jehovah’s arrangement and his decisions. Their reactions had a bearing on how Jehovah viewed them. Korah was a Kohathite Levite, and he enjoyed many privileges, which likely included seeing the deliverance of the nation through the Red Sea, supporting Jehovah’s judgment against disobedient Israelites at Mount Sinai, and having a role in transporting the ark of the covenant. (Ex. 32:26-29; Num. 3:30, 31) He had evidently been loyal to Jehovah for years and was subsequently looked up to by many in the camp of Israel.
Efe erẹ Ẹhẹn
w98 9/1 20 ¶1-2
Be Sure to Put First Things First!
Jehovah viewed the case more seriously. “In time,” the Bible states, “Jehovah said to Moses: ‘Without fail the man should be put to death.’ ” (Numbers 15:35) Why did Jehovah feel so strongly about what the man did?
The people had six days to gather wood as well as to handle their needs regarding food, clothing, and shelter. The seventh day was to be devoted to their spiritual needs. While it was not wrong to gather wood, it was wrong to use time that should have been set aside to worship Jehovah to do so. Although Christians are not under the Mosaic Law, does this incident not teach us a lesson in properly setting our priorities today?—Philippians 1:10.
APRIL 5-11
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 17-19
“Mẹmẹ yẹ Uku Are”
w11 9/15 13 ¶9
Are You Letting Jehovah Be Your Share?
9 Think of the Levites, who did not receive a land inheritance. Since pure worship was their primary concern, for sustenance they had to rely on Jehovah, who told them: “I am your share.” (Num. 18:20) Although we are not serving at a literal temple as the priests and Levites did, we can imitate their spirit, having confidence that Jehovah will provide for us. Our trust in God’s power to provide becomes more and more important as we move deeper into the last days.—Rev. 13:17.
w11 9/15 7 ¶4
Jehovah Is My Share
4 What did that assignment mean for the Levites? Jehovah said that he was to be their share in the sense that rather than receiving a land inheritance, they were entrusted with a priceless privilege of service. Being “the priesthood of Jehovah” was their inheritance. (Josh. 18:7) The context of Numbers 18:20 shows that this did not leave them impoverished materially. (Read Numbers 18:19, 21, 24.) The Levites were to be given “every tenth part in Israel as an inheritance in return for their service.” They would receive 10 percent of Israel’s produce and of the increase of the domestic animals. In turn, the Levites were to contribute a tenth part of what they received, “of the very best of it,” for the support of the priesthood. (Num. 18:25-29) The priests were also given “all the holy contributions” that the sons of Israel brought to God at his place of worship. Members of the priesthood thus had good reason for believing that Jehovah would provide for them.
Efe erẹ Ẹhẹn
g02 6/8 14 ¶2
Salt—A Precious Commodity
Salt also became a symbol of stability and permanence. Therefore, in the Bible a binding covenant was called “a covenant of salt,” the parties often eating a meal together, with salt, to seal it. (Numbers 18:19) Under Mosaic Law, salt was to be added to sacrifices offered on the altar, doubtless denoting freedom from corruption or decay.
APRIL 12-18
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 20-21
“Sẹrorẹ Uruemru Dẹndẹn Udabọ Ọhiẹn”
Guọlọ Uruemru Dẹndẹn ne wu Lẹrhẹ Oma Merhen i Jehova
19 E ruẹ orusọ buebu-un. Rharhumu roro kpahen i Moses. Ọ sẹrorẹ uruemru dẹndẹn jeghwai ruẹ oborẹ ọ merhen i Jehova oma ẹgbukpe buebun. Ọrẹn, ọke ugbo onya aye ẹgbukpe 40 uvuẹn atọ na ọ joma toba ne, Moses orho dje uruemru dẹndẹn phia-a. Omizie ọmase rọ ha userhumu phia simi arhọ ye uvuẹn Egypt o hwuru ro vwo ji jiri na, ne sinrien rhẹ Kadesh. Ọgbọrọrọ, emọ Israel ne brenu taghene a vwa hẹrote aye te-e. Uvuẹn erhirhiẹ ọnana, aye ne leli Moses kunu fọkime o vwo ame-e. Udabọ omamọ usun i Moses ọrhẹ igbevwunu sansan ri Jehova ọ nyoma yen ru, aye ne ji brenu kpe yi. Aye i brenu kpahen i Moses ọrhẹ ame rọ vwọ havwiẹ, nọ họhọre taghene Moses yọ lẹrhẹ uhrun ame ka aye.—Num. 20:1-5, 9-11.
Guọlọ Uruemru Dẹndẹn ne wu Lẹrhẹ Oma Merhen i Jehova
20 Moses nọ tuekwẹre ọgbogbanhon kpahen aye, orho dje uruemru dẹndẹn phia-a. Ukperẹ i Moses ọnọ tẹmro rẹn atita na rhẹ esegburhomẹmro, nọ tẹmro hwainhwain rẹn ihworho na jeghwai ha ujiri rẹn omayen. Omarana, nọ ghwiẹ atita na ọgbeva, ame buebun nọ zẹ phia. Omẹkpare ọrhẹ ekwẹre ọgbogbanhon yọ lẹrhẹ i Moses ruẹ orusọ ọrana. (Ps. 106:32, 33) Fọkime Moses o dje uruemru dẹndẹn phia uvwre ọke ọrana-a, ọrhọ ruẹ Otọre Ive na-a.—Num. 20:12.
21 Ọwan i yono uyono ọghoghanren nẹ udje ọnana rhe. Ọrukaro, ana vi rha wian na sẹrorẹ uruemru dẹndẹn ọwan. Erhe dje uruemru dẹndẹn phia-a, omẹkpare ọnọ sabu rharhumu homaphia rọ nọ lẹrhẹ ọwan tẹmro jeghwai kpare idjaghwẹ ri sọre. Ọreva, oma ọrhọ ghwọghọ ọwan ọ bẹn re ne dje uruemru dẹndẹn phia, omarana ana vi damoma dje yi phia arha tobọ dẹrughwaroghwẹ ọhiẹn.
w09 9/1 19 ¶5
A Judge Who Is Firm for What Is Right
First, God had not directed Moses to speak to the people, let alone adjudge them rebels. Second, Moses and Aaron failed to glorify God. “You did not . . . sanctify me,” God said. (Verse 12) By saying “we shall bring out water,” Moses spoke as if he and Aaron—not God—were the providers of miraculous water. Third, the sentence was consistent with past judgments. God had denied the earlier generation of rebels entrance into Canaan, so he did the same with Moses and Aaron. (Numbers 14:22, 23) Fourth, Moses and Aaron were Israel’s leaders. Those with much responsibility have greater accountability to God.—Luke 12:48.
Efe erẹ Ẹhẹn
w14 6/15 26 ¶12
Do You View Human Weakness as Jehovah Does?
12 In each of these situations, Jehovah could have punished Aaron on the spot. But He discerned that Aaron was not a bad person or gravely at fault. It seems that Aaron allowed circumstances or the influence of others to turn him away from the right course. Yet, when he was confronted with his own mistakes, he readily admitted them and supported Jehovah’s judgments. (Ex. 32:26; Num. 12:11; 20:23-27) Jehovah chose to focus on Aaron’s faith and repentant attitude. Centuries later, Aaron and his descendants were still remembered as fearers of Jehovah.—Ps. 115:10-12; 135:19, 20.
APRIL 19-25
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 22-24
“Jehova o Wene Irhonrin Riẹ Ebrurhọ”
bt 53 ¶5
Declaring “the Good News About Jesus”
5 Today, as in the first century, persecution of God’s people has not silenced their preaching. Time and again, forcing Christians to move from one place to another—either prison or another land—has only helped to introduce the Kingdom message to people in the new location. For instance, during World War II, Jehovah’s Witnesses were able to give an outstanding witness in Nazi concentration camps. A Jew who encountered the Witnesses there relates: “The fortitude of prisoners who were Jehovah’s Witnesses convinced me that their faith was based on the Scriptures—and I became a Witness myself.”
it-2 291
Madness
Madness of Opposition to Jehovah. The prophet Balaam foolishly wanted to prophesy against Israel in order to receive money from King Balak of the Moabites, but Jehovah overruled and prevented his efforts. The apostle Peter wrote about Balaam that “a voiceless beast of burden, making utterance with the voice of a man, hindered the prophet’s mad course.” For Balaam’s madness the apostle used the Greek word pa·ra·phro·niʹa, which has the thought of “being beside one’s mind.”—2Pe 2:15, 16; Nu 22:26-31.
Efe erẹ Ẹhẹn
w04 8/1 27 ¶2
Highlights From the Book of Numbers
22:20-22—Why did Jehovah’s anger blaze against Balaam? Jehovah had told the prophet Balaam that he should not curse the Israelites. (Numbers 22:12) However, the prophet went with Balak’s men with the full intention of cursing Israel. Balaam wanted to please the Moabite king and receive a reward from him. (2 Peter 2:15, 16; Jude 11) Even when Balaam was forced to bless rather than curse Israel, he sought the king’s favor by suggesting that Baal-worshiping women be used to seduce Israelite men. (Numbers 31:15, 16) Thus, the reason for God’s anger against Balaam was the prophet’s unscrupulous greed.
APRIL 26–MAY 2
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | NUMBERS 25-26
“Owuọwan Ọvo Ọnọ Sabu ru Oborẹ ọ Vẹnẹren?”
“Kẹnoma Rẹn Irueruo Ọfanrhiẹn!”
OHWORHO ro kpe erherin, o riẹ ekete ro no kpe aruẹ erherin rọ guọlọre. Ọrhọ sanọ oborẹ ọnọ ha kpa eghọle na rhọ ne, no fie rhẹ ame. Nọ hẹrhẹ rhẹ edirin, erherin na orho fomu oborẹ ọ ha kpa eghọle na, nọ lọriẹ, eghọle na nọ sa unu erherin na, no mwuie.
2 Ana ji sabu mwu ihworho izede omaran. Jerẹ udje, ọke emọ Israel a joma te Otọre Ive na, aye ni jedọn rhẹ Otọre i Moab. Orodje i Moab no veri taghene ọnọ yẹ ọhworhare owu re se Balaam igho obuebun, orhianẹ ono dumirhorin rẹn emọ Israel. Obẹtaye, Balaam nọ mẹrẹn izede rọ nọ lẹrhẹ emọ Israel rhua irhorin rẹn oma aye. Ọ dabu jomarhotọre sanọ oborẹ ọnọ ha mwu aye. No dje egbọtọ i Moab riẹ ọko emọ Israel ya riẹriẹ ehworhare aye.—Numbers 22:1-7; 31:15, 16; Revelation 2:14.
“Kẹnoma Rẹn Irueruo Ọfanrhiẹn!”
4 Mesoriẹ emọ Israel buebun e se rhẹ ufi Balaam? Aye e roro kpahen ojemẹ omobọ aye ọvo, habaye, ọsoso oborẹ i Jehova o ru rẹn aye ọ sẹrerẹ aye ẹro. Emọ Israel i vwo iroro buebun rọ nọ lẹrhẹ aye vwo atamwu kpahen Osolobrugwẹ. O simirẹ aye nẹ abọ evrẹn uvuẹn Egypt, ọ ghẹrerẹ aye uvuẹn ato, o ji sun aye dẹndẹn te ughru ọrẹ Otọre Ive na. (Hebrews 3:12) Udabọ ọrana, a riẹrirẹ aye rhẹ irueruo ọfanrhiẹn. Ọnyikọ Paul ọrhọ ya: “E vwe ru irueruo ọfanrhiẹ-ẹn, jerẹ oborẹ otu ezẹko i gbọfanrhiẹn.”—1 Corinthians 10:8.
Efe erẹ Ẹhẹn
it-1 359 ¶1-2
Boundary
It thus appears that the distribution of the land among the tribes was governed by two factors: the result of the casting of the lot, and the size of the tribe. The lot may have established only the approximate location of the land inheritance each tribe would have, thus designating an inheritance in one section or another of the land, such as to the N or S, E or W, along the coastal plain, or in the mountainous region. The decision of the lot proceeded from Jehovah and hence would serve to prevent jealousy or quarreling among the tribes. (Pr 16:33) By this means God would also guide matters so that the situation of each tribe would fall in accordance with the inspired deathbed prophecy of the patriarch Jacob recorded at Genesis 49:1-33.
After the casting of the lot had determined the geographic location of a tribe, it would then be necessary to determine the extent of its territory on the basis of the second factor: its proportionate size. “You must apportion the land to yourselves as a possession by lot according to your families. To the populous one you should increase his inheritance, and to the sparse one you should reduce his inheritance. To where the lot will come out for him, there it will become his.” (Nu 33:54) The decision of the lot as to the basic geographic location would stand, but adjustment could be made as to the size of the inheritance. Thus, when Judah’s territory was found to be too large, its land area was reduced by assigning portions of it to the tribe of Simeon.—Jos 19:9.
School 1
Nu 8:17: Fọkime ọsoso emọ ekpako uvuẹn Israel enẹmẹ, te ọmọ ọkpako onyakpọ ọrhẹ ọrẹ aranmo. Mi ruru aye fon rẹn omamẹ uvuẹn ẹdẹ mie kpe emọ ekpako ephian uvuẹn otọre Egypt.
Nu 7:10: Omarana, ekakuro na ni ha izobo aye phia uvuẹn ẹdẹ ra ha agbarha na kpahontọre jeghwai djẹ ye ha. Ọke ekakuro na a ha izobo aye phia uvuẹn obaro agbarha na.
Nu 7:11: Jehova nọ ta rẹn i Moses: “Kẹdẹkẹdẹ yẹ okakuro owuowu ono ze izobo fọkiẹ agbarha ra ha kpahontọre na, ẹdẹ owu riẹ ọreva ye.”
Nu 8:25, 26: Ọrẹn, ọrhọ vrẹn ẹgbukpe 50 ne, nọ nọ ruotọre nẹ iruo, orho gbodibo ghwomara-an. 26 Ọye ọnọ sabu gbodibo rẹn imizie ra wian owian oghwọgbọ ogame na, ọrẹn ọ vwọ vi wian avwaye-e. Omaran yẹ are ine ru sekpahen emọ i Levi na ọrhẹ ewian aye.”
School 2
Nu 9:13: Ọrẹn, orhianẹ ohworho ọ fonron, yanghene o riẹ ugbonya owuorowu-u, ọrẹn o kwe mwuegbe izobo Ọnyavrẹn na-a, ene vi kpe ohworho ọrana nẹ uvwre ihworho yi, fọkime o kwe ze izobo na rẹn i Jehova uvuẹn ọke ro serhọ-ọ. Ohworho ọrana ọnọ vi kwosa ọdandan ọnẹyen.
Nu 9:17, 18 Kọke kọke rẹ avwre na ọ kparoma nẹ ọghwọgbọ na, emọ Israel na ephian na tuẹn onya rhọ ogege, habaye, ekete avwre na ọ domaji, avwaye yẹ emọ Israel na ine jedọn rhọ. 18 Jehova orho jurhi na, emọ Israel na na tuẹn onya rhọ, Jehova orho ji jurhi ọrọrọ, aye ni ne jedọn rhẹ avwaye. Uvwre ọke rẹ evwri na o rhurhu i tabernacle na, aye ina jedọn rhẹ avwaye.
Nu 9:21, 22: Ọkezẹko, avwre na ono rhirhiẹ ye nẹ owuọwọn ye te urhiọke ọvo, avwre na ọrhọ kparoma urhiọke, aye na tuẹn onya rhọ. Sẹ uvo o lo yanghene ason yẹ avwre na ọ kparoma, aye na tuẹn onya rhọ. 22 Sẹ ẹdọke eva, ubiamo owu yanghene jiri ghwomaran, avwre na ọrhọ ha oberun i tabernacle na, emọ Israel na na daji ọko aye, aye i ji tuẹn onya rhọ-ọ. Ọrẹn ọrhọ kparoma, aye na tuẹn onya rhọ.
Nu 10:5-8: “Are i rhe kporo ukpori na riotọre rierun, ihworho ri ha uvuẹn ọko ri ha obọrẹ ọrẹn ọ va nẹ sa na i gba tuẹn onya rhọ. 6 Are i rhe kporo ukpori na riotọre rierun ọgbọreva ye, ihworho ri ha uvuẹn ọko ri ha obọrẹ o riotọre na i gba tuẹn onya rhọ. Omaran yẹ aye ine kporo ukpori na kọke kọke ọko owu ọrhọ tuẹn onya rhọ ne. 7 “Vwana, are arha guọlọ se ọsoso ihworho na koko, are i kporo ukpori na, ọrẹn are i vwe kporie riotọre rieru-un. 8 Emọ Aaron ri rhiẹ irherẹn na yi ne kporo ukpori na, ana jeghwai ha ukpori na ruiruo uvwre ọsoso ivwiẹ are ephian bẹmẹdẹ.
School 3
Nu 11:7, 8: Vwana, manna na ọ họhọ ikeri coriander, nọ jeghwai họhọ ame i bdellium rọ tamwuẹ. 8 Ihworho na na ya kruọ ye jeghwai ha ulọ lọ ye yanghene aye ne dumie uvuẹn udo. Aye ne serie uvuẹn ipọtu yanghene aye ne ruie rhiẹ ikoli ibrẹdi, ọ merhan jerẹ ikara ọmemerhen ra ha emri gbe kugbe.
Nu 11:1: Vwana, ihworho na ne brenu gbangbanhon obaro i Jehova. Ọke i Jehova o rhon yi, nọ tuekwẹre omamọ kpahen aye, erhanren no nẹ obẹ i Jehova rhe jeghwai torhẹ ezẹko hwu otafe ọko na.
Nu 11:4-6: Otu sansan ri ha uvwre aye ni me vwo ufiuvwele, emọ Israel na na rharhamu viẹ ji ta: “Ọrọmo yọ nọ yẹ ame aranmo re? 5 Ame i dabu karorhọ erhenrin ame a ria ọphẹ uvuẹn Egypt, omaran ji te cucumber, watermelon, leek, utita, ọrhẹ i garlic! 6 Ọrẹn vwana, ame e vwiolo ne. Ame i vwa mẹrẹn emru owuorowu-u, jokpane i manna ọnana ọvo.”
Nu 11:10-15: Moses no rhon edon ihworho na ra viẹ, ekrun owu ya ruẹ ekrun ọrọrọ, kohworho kohworho uvuẹn obaro oghwọgbọ ye. Jehova nọ tuekwẹre omamọ, evwan no ji biomu i Moses. 11 Omarana, Moses nọ ta rẹn i Jehova: “Mesoriẹ wa ha oja riẹ odibo ọnọ? Mesoriẹ mi vwe vwo ekwerhọ uvuẹn ikẹro enọ, ro mwuruon ha ehwan ọsoso ihworho na hiẹn mẹ botọre? 12 Mẹmẹ yi mẹrenvwan ọsoso ihworho enana? Mẹmẹ yi vwiẹrẹ aye, rọ soriẹ wa ta mẹ, ‘Kpare aye rhẹ uvuẹn abọ ọnọ jerẹ oborẹ ọrọ mọrọn ọmọ ọ kpare ọmọ ro nyenye,’ ne wu suẹn aye riẹ otọre ri mi dumurhonrin taghene mi na ha rẹn esẹ aye ride? 13 Bọgo mi na mẹrẹn aranmo mi na yẹ ọsoso ihworho enana? Fọkime aye a viẹ kpe mẹ, ji ta, ‘Yẹ ame aranmo re!’ 14 Mẹmẹ ọvo i sabu suẹn ọsoso ihworho enana-a; ọnana ọ gbanhon phan ha mẹ. 15 Orhianẹ omana wu ne ru mẹ, biko kpe mẹ hwu ogege. Orhianẹ mi vwo ekwerhọ ọnọ, wu vwe jenẹ mi dẹrughwaroghwu ukpokpogho ghwomara-an.”
School 4
Nu 13:27: Ọnana yẹ iyẹnrẹn aye i nẹ rẹn i Moses: “Ame i ruẹ otọre wu djerẹ ame nya na, itiọrurhomẹmro ọ ghini vuọn rhẹ imiki ọrhẹ amiahon, enana yẹ emamọ ri ha uvuien.
Nu 13:31-33: Ọrẹn ehworhare ri lelirie nya na ni tare: “A sabu wọnrọn haso ihworho na-a, fọkime aye i gbanhon ghwẹ ọwan.” 32 Aye na nẹ orharhere iyẹnrẹn rẹn emọ Israel na kpahen otọre aye i ye niso na, aye na ta: “Otọre ame i ye niso na, otọre rọ ghwọghọ ihworho ri ha uvuien phẹlẹphẹlẹ, ihworho rẹ ame i mẹrẹnren uvuien, ihworho ri do vrẹn ovwan. 33 Avwaye yẹ ame a mẹrẹn itu i Neph′i·lim na, emọ A′nak ri nẹ uvwiẹ i Neph′i·lim rhe, arha ha ame vwanvwọn aye, ame i họhọ ebaka obaro ame ọrhẹ obaro aye.”
Nu 14:11: Omarana, Jehova nọ ta rẹn i Moses: “Marhẹ yo no jiri te rẹ ihworho enana ine je mwuọghọ mẹ, marhẹ yo no jiri te rẹ aye ine je vwo esegburhomẹmro kpahen mẹ udabọ ọsoso igbevwunu mi ruru uvwre aye?
Nu 14:1-4: Omarana, ọsoso ihworho na ni kpare uvwele rierun, aye na viẹ phia jeghwai vweroma ọsoso ason na. 2 Ọsoso emọ Israel na ne brenu kpahen i Moses ọrhẹ Aaron, ọsoso ihworho na ni kparehaso aye ji ta: “Manẹ ame a ghwai hwu uvuẹn otọre Egypt, yanghene manẹ ame a ghwai hwu uvuẹn ato ọnana! 3 Mesoriẹ i Jehova o suẹn ame rhiẹ otọre ọnana na ha odan ọlọkọ kpe ame hwu? Ene mwu ene ame ọrhẹ emọ ame ha. O rhomu rẹn ọwan arha ghwẹrioma riẹ Egypt?” 4 Aye na tobọ ta rẹn owuowọnwan: “Jenẹ a ha olori mwu, na ghwẹrioma riẹ Egypt!”
Nu 14:6-9: Joshua ro rhiẹ ọmọ i Nun kugbe i Ca′leb ro rhiẹ ọmọ i Je·phun′neh, ri ha usuẹn ihworho ri ye ni otọre na so, ni bẹrẹ ewun aye, 7 aye ni tẹmro enana rẹn ọsoso emọ Israel na: “Otọre rẹ ame i ye niso na, orhomurun omamọ. 8 Ọwan i rhe vwo ekwerhọ i Jehova, ọye ono ghini suẹn ọwan ruẹ otọre na jeghwai haye rẹn ọwan, otọre rọ vuọnren rhẹ imiki ọrhẹ amiahon. 9 Ọrẹn are i vwa vi kparehaso i Jehova-a, are i vwa ji zofẹn ihworho ri ha otọre na-a, fọkime ọwan ina ghwọghọ aye phẹlẹphẹlẹ. E tiẹ oborẹ ọ sẹrorẹ aye nie ne, Jehova ọ ha obọrẹ ọwan. Are i vwa zofẹn aye-e.”
School 5
Nu 15:32-35: Ọke emọ Israel na a ha uvuẹn ato na, aye ni mẹrẹn ọhworhare owu ro koko erhan uvuẹn ẹdẹ Omeronmo na. 33 Ihworho ri mẹrenriẹn ọke ro koko erhan na ni hariẹ bru i Moses ọrhẹ Aaron ọrhẹ ọsoso ihworho na. 34 Aye ni mwurien rhẹ oboran fọkime e ji brorhiẹn oborẹ ene ruie-e. 35 Jehova nọ tarẹn i Moses: “Ene vi kpe ọhworhare na hwu, ọsoso ihworho na ine fie kpe uvuẹn otafe ọko na.”
Nu 16:1-3: Omarana, Kor′ah ro rhiẹ ọmọ Iz′har, ọmọ i Ko′hath, ọmọ i Le′vi, no kwomakugbe i Da′than ọrhẹ A·bi′ram ri rhiẹ emọ E·li′ab, ọrhẹ On ro rhiẹ ọmọ i Pe′leth, usuẹn emọ i Reu′ben. 2 Aye ni kparehaso i Moses, aye ọrhẹ emọ Israel awan 250, ekakuro usuẹn ihworho na, era sanọ ha usuẹn ihworho na, ehworhare ri titiri omamọ. 3 Omarana, aye ni koko kparehaso i Moses ọrhẹ Aaron, aye ni ta rẹn aye: “O te rẹn are ne! Ọsoso ihworho na ephian i fonron, Jehova ọ ji ha uvwre aye. Mesoriẹ are a kparoma are rierun ghwẹ ukoko i Jehova?”
Nu 16:8-10: Moses nọ ta rẹn i Kor′ah: “Biko kerhọ, are ri rhiẹ emọ i Le′vi. 9 O fiemru rẹn are taghene Osolobrugwẹ Israel o ruru are san nẹ usuẹn ọsoso emọ Israel na jeghwai yẹ are uphẹn rẹ are ine bruie nya jeghwai wian owian uvuẹn i tabernacle i Jehova, ji mevi obaro ọsoso ihworho na jeghwai gbodibo rẹn aye? 10 ọ ji ha are kẹroma jerẹ imizu are ri rhiẹ emọ i Le′vi. Are a ji guọlọ simi ẹrhẹ orherẹn na?
Nu 16:32 Otọre na no rhiefirhọ ji mwu aye ephian rọ, omaran ji te uphrophro oghwa aye ọrhẹ i kemru kemru ri Kor′ah o vwori ọrhẹ enyerẹn oghwa aye.
Nu 16:35 Erhanren no nẹ obẹ i Jehova rhe jeghwai torhẹ ehworhare awan 250 ra torhẹ ajijan na.
School 6
Nu 18:19: Ọsoso itetoro efuanfon rẹ emọ Israel na ine toro rẹn i Jehova, mi hariẹ wẹn ọrhẹ emọ ehworhare kugbe emọ egbọtọ enọ, no rhiẹ osẹkwa are bẹmẹdẹ. Ọnana ọphọ adawun bẹmẹdẹ obaro i Jehova rẹn owẹwẹ ọrhẹ emọ enọ.”
Nu 18:6, 7: Mi sanọ imizu enọ ri rhiẹ emọ i Levi ha nẹ usuẹn emọ Israel na, nẹ aye i rhiẹ ẹghẹlẹ ha wẹn. A ha rẹ aye rẹn i Jehova nẹ aye i wian owian ra na hẹrote oghwọgbọ ogame na. 7 Wẹwẹ ọrhẹ emọ enọ yi vwo owian irherẹn sekpahen agbarha na ọrhẹ oborẹ ọ ha uvuẹn ekete ikọtini o gbereri na, are yi na wian owian ọnana. Mi ha owian orherẹn na ruẹ ẹghẹlẹ ha wẹn, kohworho kohworho ro vwo mwuovwan ro bikẹrẹ avwaye, ene vi kpe yi hwu.”
Nu 18:20: Jehova nọ ta rẹn Aaron: “Wu ha otọre riuku usuẹn etọre aye-e, o ji vwo otọre ro no to usuẹn ẹkẹ aye-e. Mẹmẹ yi ne rhiẹ ẹkẹ ọrhẹ uku ọnọ usuẹn emọ Israel na.
Nu 18:24 Fọkime akwa ọrẹ ikpe rẹ emọ Israel na ine toro rẹn i Jehova, mi hariẹ rẹn emọ i Levi na no rhiẹ uku aye. Ọnana yọ soriẹ mia ta rẹn aye, ‘Uvwre emọ Israel na, a vwa ghalẹ uku owuorowu te aye-e.’”
Nu 18:21: “Vwana, mẹrẹnvwrurhe taghene mi yẹ emọ i Le′vina akwa ọrẹ ikpe ephian uvuẹn Israel no rhiẹ uku aye fọkiẹ owian aye a wian, owian aye uvuẹn oghwọgbọ ogame na.
Nu 18:26, 27 “Ta rẹn emọ i Levi na, ‘Ana yẹ are akwa ọrẹ ikpe ri mi ha mie emọ Israel na no rhiẹ uku are, are ni ne ji toro akwa ọrẹ ikpe rẹn i Jehova nẹ usuẹn akwa ọrẹ ikpe ra yẹrẹ are na. 27 No no rhiẹ itetoro ọrẹ are, kamẹriẹn ikeri ewawọ ri nẹ ekete a fa aye rhe, yanghene oborẹ o nẹ ekete re ruẹ enyo yanghene ọfugbo rhe.
School 7
Nu 20:23-27: Jehova nọ ta rẹn i Moses ọrhẹ Aaron uvuẹn Ugbenu i Hor rọ kẹrẹ ughwru otọre E′dom: 24 “Aaron ono hwuo. Ọ ruẹ otọre mi na harẹn emọ Israel na-a, fọkime are awanva i kparehasuẹ urhi mẹ sekpahen ame ọrẹ i Mer′i·bah. 25 Ha Aaron ọrhẹ ọmọyen ro rhiẹ El·e·a′zar ne wu ha aye rhiẹ oberun Ugbenu i Hor. 26 Kuẹ ewun Aaron nie, ne wu kwuie rhẹ El·e·a′zar ro rhiẹ ọmọyen, avwaye yẹ Aaron ono hwu.” 27 Omarana, Moses no ru oborẹ i Jehova ọ tare, aye ni rheren Ugbenu i Hor obaro ọsoso ihworho na.
Nu 20:2-5: Vwana, o vwo ame rẹn ihworho na-a, aye ni koko kparehaso i Moses ọrhẹ Aaron. 3 Ihworho na ne leli Moses kunu, aye na ta: “Manẹ ame a tobọ hwu ọke imizu ame e hwu obaro i Jehova! 4 Mesoriẹ wa ha ukoko i Jehova rhiẹ ato ọnana nẹ ame ọrhẹ isurhe ame i hwu aran? 5 Mesoriẹ we suẹn ame nẹ Egypt rhiẹ ekete ọnana ro mwofẹn na? Ekete ọnana o vwo ikeri ọrhẹ fig ọrhẹ vine ọrhẹ pomegranate kugbe ame rẹ ame ina da-a.”
Nu 20:10: Omarana, Moses ọrhẹ Aaron ni koko ọsoso emọ Israel na oborẹ atita na, nọ ta rẹn aye: “Are ra kparahasua na, are i kerhọ! Uvuẹn atita ọnana yẹ ame ina vi ha ame nurhe rẹn are?”
Nu 20:12: Ọke oru, Jehova nọ ta rẹn i Moses ọrhẹ Aaron: “Fọkime are e dje esegburhomẹmro kpahen mẹ jeghwai ru mẹ fon obaro emọ Israel na-a, are i suẹn ihworho na ruẹ otọre ri mi na ha rẹn aye na-a.”
School 8
Nu 22:20-22: Omarana, Osolobrugwẹ no bru i Ba′laam rhe uvuẹn ason ji ta riẹn: “Orhianẹ ehworhare enana i me so, lele aye nyarhẹn. Ọrẹn, ẹmro mi ta wẹn ọvo ye wu na ta.” 21 Omarana, Ba′laam no vẹrẹnren ọke urhiọke o te, no mwuegbe ekẹrẹkẹte ye no ji lele ekakuro i Mo′ab. 22 Ọrẹn, Osolobrugwẹ nọ tuekwẹre kpahiẹn fọkime ọ nyarhen, ọmakashe i Jehova no mevi izede nọ da ye ji. Vwana, Ba′laam ọ ha oberun ekẹrẹkẹtẹ ye, idibo yi awanva e ji lelie.
Nu 22:3-6: ofẹn no mwu itu i Mo′ab fọkiẹ ihworho na, fọkime aye i bunrun omamọ; itiọrurhomẹmrọ, ighweghwe ọ ruẹ itu i Mo′ab oma fọkiẹ emọ Israel na. 4 Omarana, Mo′ab nọ ta rẹn ekpako i Mid′i·an: “Vwana, ihworho enana ina ghwọghọ etọre ri kinhariẹ ọwan phẹlẹphẹlẹ, jerẹ oborẹ erhuẹn ọ riẹ odin ri ha ikebi na.” Ba′lak ro rhiẹ ọmọ i Zip′por yẹ orodje i Mo′ab ọke ọrana. 5 Ọye no dje inyikọ vwe i Ba′laam ọmọ i Be′or rọ ha i Pe′thor, rọ kẹrẹ Urhie na uvuẹn ẹkwotọre ọnẹyen. Nọ ha use riẹn taghene: “Nughe! Ihworho ezẹko i nẹ Egypt rhe. Nughe! Aye i rhurhu ọsoso otọrakpọ na ne, habaye, aye e rhirhiẹ obaro mẹ ne. 6 Vwana, biko gba mọ ne wu me dumirhonrin rẹn ihworho enana ha mẹ, fọkime aye i vwo omẹgbanhon ghwẹ mẹ. Ọkezẹko mi na sabu fi aye kparobọ jeghwai le aye nẹ otọre na, fọkime mi dabu rhe taghene ohworho wu ha ebrurhọ riẹn yo vwo ebrurhọ, irhonrin no lele ọrẹ wu dumirhonrin riẹn.”
Nu 22:12: Ọrẹn, Osolobrugwẹ nọ ta rẹn i Ba′laam: “Wu vwe vi lele aye-e. Wu vwe dumirhonrin rẹn ihworho na-a, fọkime a ha ebrurhọ rẹn aye ne.”
Nu 22:34, 35: Ba′laam nọ ta rẹn ọmakashe i Jehova: “Mi ru ọdandan ne, fọkime mie rhe taghene wẹwẹ yi mevi ra hẹrhẹ mẹ uvuẹn izede na-a. Vwana, orhianẹ obiomurun uvuẹn ukẹro ọnọ, mi na ghwẹrioma.” 35 Ọrẹn, ọmakashe i Jehova nọ ta rẹn i Ba′laam: “Lele ehworhare na nyarhẹn, ọrẹn oborẹ mi ta wẹn ọvo ye wu na ta.” Omarana, Ba′laam nọ rharhumu tuẹn onya rhọ rhẹ ekakuro i Ba′lak.
Nu 23:11, 12: Ba′lak nọ ta rẹn i Ba′laam: “Me wu ruru mẹ na? Mi seruo rhiẹ aran ne wu dumirhonrin rẹn evwreghrẹn mẹ, ọrẹn we ji ruẹ emru owuorowu-u, jokpanẹ ebrurhọ wa ha rẹn aye.” 12 Nọ kpahenrhọ: “Rhẹ oborẹ i Jehova o fi rhẹ unu mẹ ye mi na ta?”
Nu 24:12, 13: Ba′laam nọ kpahenrhọ rẹn i Ba′lak: “Mia ta rẹn inyikọ wu dje rhe na taghene, 13 ‘Ba′lak ọrhọ tobọ yẹ mẹ oghwa ye rọ vuọnren rhẹ idọlọ efuanfon ọrhẹ oro, mi ruẹ oborẹ ọ ha ẹhẹn mẹ vrẹn oborẹ i Jehova o jurhi mẹ-ẹ, sẹ orhorhomu yanghene obiobiomu? Oborẹ i Jehova ọ ta mẹ ọvo ye mi na ta’?
School 9
Nu 26:55, 56: Ọrẹn, a ghalẹ otọre na nyoma itẹ. A ghalẹ uku na rẹn aye lele edẹ ivwiẹ esẹ aye. 56 Ana bọ itẹ na sabu rhe ohworho ro vwo uku owuowu, ana jeghwai ghaliẹ rhẹ uvwre otu ri bunrun ọrhẹ otu ri kamurun.”
Nu 25:1, 2: Ọke emọ Israel e jedọn rhẹ i Shit′tim, ihworho na ni lele egbọtọ i Mo′ab ru irueruo ọfanrhiẹn. 2 Emẹse na ni ha use rẹn ihworho na riẹ izobo isolobrugwẹ aye, ihworho na, na riorẹ jeghwai gburhomu rhotọre rẹn isolobrugwẹ aye.
Nu 25:3-5: Omarana, emọ Israel ni kwomakugbe aye ga i Ba′al ọrẹ i Pe′or, Jehova nọ mọ tuekwẹre ọgbogbanhon kpahen emọ Israel. 4 Jehova nọ ta rẹn i Moses: “Ha ọsoso ihworho re suẹn ihworho enana nẹ are i haye dọn orhan obaro i Jehova uvuẹn erhẹrhuvo, neneyo i Jehova ọ jọ rhọ tuekwẹre kpahen emọ Israel ghwomaran.” 5 Omarana, Moses nọ ta rẹn iguẹnzọn Israel: “Are owuowọnwan i kpe ọreva ye rọ yọ ga i Ba′al ọrẹ i Pe′or.”
Nu 25:6-11: Ọrẹn, uvwrẹ ọke ọnana, owuọwan usuẹn emọ Israel na nọ ha ọmase onyẹ i Mid′i·an rhiẹ uvwre imizie, obaro i Moses ọrhẹ ọsoso emọ Israel na, ọke aye a viẹ obaro oghwọgbọ ogame na. 7 Ọke i Phin′e·has ọmọ El·e·a′zar ro rhiẹ ọmọ Aaron ro rhiẹ orherẹn na ọ mẹriẹn, no vẹrẹnren ogege nẹ uvwre ihworho na jeghwai ha akarhẹ. 8 Nọ ha kpahen onyẹ Israel na ruẹ oghwọgbọ na jeghwai dumu aye awanva, no bru fi oma ọhworhare onyẹ Israel na ye shoro phia uvuẹn eghọn uvwiẹ ọmase na. Ọke ọrana, ukpokpogho rọ vware emọ Israel na nọ dobọji. 9 Eri hwuru fọkiẹ ukpokpogho na i bun te te 24,000. 10 Omarana, Jehova nọ ta rẹn i Moses: 11 “Phin′e·has ọmọ El·e·a′zar ro rhiẹ ọmọ Aaron ro rhiẹ orherẹn na, ọ lẹrhẹ ekwẹre mẹ kpahen emọ Israel na zien ne, fọkime o nẹro rẹn ogbigbiruo owuorowu nọ homaphia uvwre aye-e. Omarana mia ghwọghọ emọ Israel na phẹlẹphẹlẹ ọke mia guọlọ ogame ro fiotọre-e.