የዛሬ ንባቦች፡- August 19

[1] And the people complained in the hearing of the LORD about their misfortunes, and when the LORD heard it, his anger was kindled, and the fire of the LORD burned among them and consumed some outlying parts of the camp. [2] Then the people cried out to Moses, and Moses prayed to the LORD, and the fire died down. [3] So the name of that place was called Taberah, because the fire of the LORD burned among them.

[4] Now the rabble that was among them had a strong craving. And the people of Israel also wept again and said, “Oh that we had meat to eat! [5] We remember the fish we ate in Egypt that cost nothing, the cucumbers, the melons, the leeks, the onions, and the garlic. [6] But now our strength is dried up, and there is nothing at all but this manna to look at.”

[7] Now the manna was like coriander seed, and its appearance like that of bdellium. [8] The people went about and gathered it and ground it in handmills or beat it in mortars and boiled it in pots and made cakes of it. And the taste of it was like the taste of cakes baked with oil. [9] When the dew fell upon the camp in the night, the manna fell with it.

[10] Moses heard the people weeping throughout their clans, everyone at the door of his tent. And the anger of the LORD blazed hotly, and Moses was displeased. [11] Moses said to the LORD, “Why have you dealt ill with your servant? And why have I not found favor in your sight, that you lay the burden of all this people on me? [12] Did I conceive all this people? Did I give them birth, that you should say to me, ‘Carry them in your bosom, as a nurse carries a nursing child,’ to the land that you swore to give their fathers? [13] Where am I to get meat to give to all this people? For they weep before me and say, ‘Give us meat, that we may eat.’ [14] I am not able to carry all this people alone; the burden is too heavy for me. [15] If you will treat me like this, kill me at once, if I find favor in your sight, that I may not see my wretchedness.”

[16] Then the LORD said to Moses, “Gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them, and bring them to the tent of meeting, and let them take their stand there with you. [17] And I will come down and talk with you there. And I will take some of the Spirit that is on you and put it on them, and they shall bear the burden of the people with you, so that you may not bear it yourself alone. [18] And say to the people, ‘Consecrate yourselves for tomorrow, and you shall eat meat, for you have wept in the hearing of the LORD, saying, “Who will give us meat to eat? For it was better for us in Egypt.” Therefore the LORD will give you meat, and you shall eat. [19] You shall not eat just one day, or two days, or five days, or ten days, or twenty days, [20] but a whole month, until it comes out at your nostrils and becomes loathsome to you, because you have rejected the LORD who is among you and have wept before him, saying, “Why did we come out of Egypt?”’” [21] But Moses said, “The people among whom I am number six hundred thousand on foot, and you have said, ‘I will give them meat, that they may eat a whole month!’ [22] Shall flocks and herds be slaughtered for them, and be enough for them? Or shall all the fish of the sea be gathered together for them, and be enough for them?” [23] And the LORD said to Moses, “Is the LORD’s hand shortened? Now you shall see whether my word will come true for you or not.”

[24] So Moses went out and told the people the words of the LORD. And he gathered seventy men of the elders of the people and placed them around the tent. [25] Then the LORD came down in the cloud and spoke to him, and took some of the Spirit that was on him and put it on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it.

[26] Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. [27] And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” [28] And Joshua the son of Nun, the assistant of Moses from his youth, said, “My lord Moses, stop them.” [29] But Moses said to him, “Are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them!” [30] And Moses and the elders of Israel returned to the camp.

[31] Then a wind from the LORD sprang up, and it brought quail from the sea and let them fall beside the camp, about a day’s journey on this side and a day’s journey on the other side, around the camp, and about two cubits above the ground. [32] And the people rose all that day and all night and all the next day, and gathered the quail. Those who gathered least gathered ten homers. And they spread them out for themselves all around the camp. [33] While the meat was yet between their teeth, before it was consumed, the anger of the LORD was kindled against the people, and the LORD struck down the people with a very great plague. [34] Therefore the name of that place was called Kibroth-hattaavah, because there they buried the people who had the craving. [35] From Kibroth-hattaavah the people journeyed to Hazeroth, and they remained at Hazeroth.

[1] Then he brought me to the nave and measured the jambs. On each side six cubits was the breadth of the jambs. [2] And the breadth of the entrance was ten cubits, and the sidewalls of the entrance were five cubits on either side. And he measured the length of the nave, forty cubits, and its breadth, twenty cubits. [3] Then he went into the inner room and measured the jambs of the entrance, two cubits; and the entrance, six cubits; and the sidewalls on either side of the entrance, seven cubits. [4] And he measured the length of the room, twenty cubits, and its breadth, twenty cubits, across the nave. And he said to me, “This is the Most Holy Place.”

[5] Then he measured the wall of the temple, six cubits thick, and the breadth of the side chambers, four cubits, all around the temple. [6] And the side chambers were in three stories, one over another, thirty in each story. There were offsets all around the wall of the temple to serve as supports for the side chambers, so that they should not be supported by the wall of the temple. [7] And it became broader as it wound upward to the side chambers, because the temple was enclosed upward all around the temple. Thus the temple had a broad area upward, and so one went up from the lowest story to the top story through the middle story. [8] I saw also that the temple had a raised platform all around; the foundations of the side chambers measured a full reed of six long cubits. [9] The thickness of the outer wall of the side chambers was five cubits. The free space between the side chambers of the temple [10] and the other chambers was a breadth of twenty cubits all around the temple on every side. [11] And the doors of the side chambers opened on the free space, one door toward the north, and another door toward the south. And the breadth of the free space was five cubits all around.

[12] The building that was facing the separate yard on the west side was seventy cubits broad, and the wall of the building was five cubits thick all around, and its length ninety cubits.

[13] Then he measured the temple, a hundred cubits long; and the yard and the building with its walls, a hundred cubits long; [14] also the breadth of the east front of the temple and the yard, a hundred cubits.

[15] Then he measured the length of the building facing the yard that was at the back and its galleries on either side, a hundred cubits.

The inside of the nave and the vestibules of the court, [16] the thresholds and the narrow windows and the galleries all around the three of them, opposite the threshold, were paneled with wood all around, from the floor up to the windows (now the windows were covered), [17] to the space above the door, even to the inner room, and on the outside. And on all the walls all around, inside and outside, was a measured pattern. [18] It was carved of cherubim and palm trees, a palm tree between cherub and cherub. Every cherub had two faces: [19] a human face toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side. They were carved on the whole temple all around. [20] From the floor to above the door, cherubim and palm trees were carved; similarly the wall of the nave.

[21] The doorposts of the nave were squared, and in front of the Holy Place was something resembling [22] an altar of wood, three cubits high, two cubits long, and two cubits broad. Its corners, its base, and its walls were of wood. He said to me, “This is the table that is before the LORD.” [23] The nave and the Holy Place had each a double door. [24] The double doors had two leaves apiece, two swinging leaves for each door. [25] And on the doors of the nave were carved cherubim and palm trees, such as were carved on the walls. And there was a canopy of wood in front of the vestibule outside. [26] And there were narrow windows and palm trees on either side, on the sidewalls of the vestibule, the side chambers of the temple, and the canopies.

[1] Then he led me out into the outer court, toward the north, and he brought me to the chambers that were opposite the separate yard and opposite the building on the north. [2] The length of the building whose door faced north was a hundred cubits, and the breadth fifty cubits. [3] Facing the twenty cubits that belonged to the inner court, and facing the pavement that belonged to the outer court, was gallery against gallery in three stories. [4] And before the chambers was a passage inward, ten cubits wide and a hundred cubits long, and their doors were on the north. [5] Now the upper chambers were narrower, for the galleries took more away from them than from the lower and middle chambers of the building. [6] For they were in three stories, and they had no pillars like the pillars of the courts. Thus the upper chambers were set back from the ground more than the lower and the middle ones. [7] And there was a wall outside parallel to the chambers, toward the outer court, opposite the chambers, fifty cubits long. [8] For the chambers on the outer court were fifty cubits long, while those opposite the nave were a hundred cubits long. [9] Below these chambers was an entrance on the east side, as one enters them from the outer court.

[10] In the thickness of the wall of the court, on the south also, opposite the yard and opposite the building, there were chambers [11] with a passage in front of them. They were similar to the chambers on the north, of the same length and breadth, with the same exits and arrangements and doors, [12] as were the entrances of the chambers on the south. There was an entrance at the beginning of the passage, the passage before the corresponding wall on the east as one enters them.

[13] Then he said to me, “The north chambers and the south chambers opposite the yard are the holy chambers, where the priests who approach the LORD shall eat the most holy offerings. There they shall put the most holy offerings—the grain offering, the sin offering, and the guilt offering—for the place is holy. [14] When the priests enter the Holy Place, they shall not go out of it into the outer court without laying there the garments in which they minister, for these are holy. They shall put on other garments before they go near to that which is for the people.”

[15] Now when he had finished measuring the interior of the temple area, he led me out by the gate that faced east, and measured the temple area all around. [16] He measured the east side with the measuring reed, 500 cubits by the measuring reed all around. [17] He measured the north side, 500 cubits by the measuring reed all around. [18] He measured the south side, 500 cubits by the measuring reed. [19] Then he turned to the west side and measured, 500 cubits by the measuring reed. [20] He measured it on the four sides. It had a wall around it, 500 cubits long and 500 cubits broad, to make a separation between the holy and the common.

[1] There is an evil that I have seen under the sun, and it lies heavy on mankind: [2] a man to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; it is a grievous evil. [3] If a man fathers a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with life’s good things, and he also has no burial, I say that a stillborn child is better off than he. [4] For it comes in vanity and goes in darkness, and in darkness its name is covered. [5] Moreover, it has not seen the sun or known anything, yet it finds rest rather than he. [6] Even though he should live a thousand years twice over, yet enjoy no good—do not all go to the one place?

[7] All the toil of man is for his mouth, yet his appetite is not satisfied. [8] For what advantage has the wise man over the fool? And what does the poor man have who knows how to conduct himself before the living? [9] Better is the sight of the eyes than the wandering of the appetite: this also is vanity and a striving after wind.

[10] Whatever has come to be has already been named, and it is known what man is, and that he is not able to dispute with one stronger than he. [11] The more words, the more vanity, and what is the advantage to man? [12] For who knows what is good for man while he lives the few days of his vain life, which he passes like a shadow? For who can tell man what will be after him under the sun?

[1] Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.

[2] Make room in your hearts for us. We have wronged no one, we have corrupted no one, we have taken advantage of no one. [3] I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together. [4] I am acting with great boldness toward you; I have great pride in you; I am filled with comfort. In all our affliction, I am overflowing with joy.

[5] For even when we came into Macedonia, our bodies had no rest, but we were afflicted at every turn—fighting without and fear within. [6] But God, who comforts the downcast, comforted us by the coming of Titus, [7] and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. [8] For even if I made you grieve with my letter, I do not regret it—though I did regret it, for I see that that letter grieved you, though only for a while. [9] As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us.

[10] For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. [11] For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter. [12] So although I wrote to you, it was not for the sake of the one who did the wrong, nor for the sake of the one who suffered the wrong, but in order that your earnestness for us might be revealed to you in the sight of God. [13] Therefore we are comforted.

And besides our own comfort, we rejoiced still more at the joy of Titus, because his spirit has been refreshed by you all. [14] For whatever boasts I made to him about you, I was not put to shame. But just as everything we said to you was true, so also our boasting before Titus has proved true. [15] And his affection for you is even greater, as he remembers the obedience of you all, how you received him with fear and trembling. [16] I rejoice, because I have complete confidence in you.