Pulelulu Ma’asi 31, 2021

Bezalel made . . .

Pea na‘e fa‘u ‘e Pesalili

'Ekisoto 37 (Exodus 37)

(v. 1) Bezalel made the ark of acacia wood. Two cubits and a half was its length, a cubit and a half its breadth, and a cubit and a half its height

(v. 1) PEA na‘e fa‘u ‘e Pesalili ‘a e ‘A‘ake ‘aki ‘a e papa sitimi: ko hono lōloa ko e kiupite ‘e ua mo e haafe, pea ko hono māukupu ko e kiupite ‘e taha mo e haafe, pea ko hono mā‘olunga ko e kiupite ‘e taha mo e haafe.

*Commentary:  David Guzik Study notes on Exodus´*

The pieces described in this chapter are those that will be inside the tent of the tabernacle: the ark (vv. 1-9) is the only piece in the Most Holy Place (26:34), which is separated by a veil from the table (37:10-16), the lampstand (w. 17-24), and the altar of incense (vv. 25-29) in the Holy Place (see 26:33-34; 40:3-5, 21-27).

*Tohi Vete:  Lesoni Ako Tohitapu Tevita Kuisaki*

Ko e ngaahi naunau kotoa ‘oku fakamatala’i ‘i he vahe ko ‘eni´, ko e naunau kotoa ia ‘e tuku ‘i loto ‘i he teniti ‘o e tapanekale: ko e ‘a’ake (veesi 1-9) ko e naunau pe ia ‘e taha ‘oku ‘i he Potu Toputapu (26:34), pea ‘oku vahe’i ‘aki ha tatau mei he tepile (37:10-16), ko e maama (v. 17-24), tutu’anga ‘inisenisi (v. 25-29), ‘i he Potu Tapu (26:33-34; 40:3-5, 21-27).

 Tusite Ma’asi 30, 2021 

for the material they had was sufficient

He ko e me‘a kuo ma‘u na‘e fe‘unga 

'Ekisoto 36 (Exodus 36)

(v. 6-7) 6 So Moses gave command, and word was proclaimed throughout the camp, “Let no man or woman do anything more for the contribution for the sanctuary.” So the people were restrained from bringing, 7 for the material they had was sufficient to do all the work, and more.

(v. 6-7) 6 Ko ia na‘e fekau ‘e Mōsese, pea na‘a nau fanongonongo ‘i he ‘apitanga, ‘o pehē, ‘A tangata mo fafine, ‘oua na‘a toe ngaohi ha me‘a ka foaki ki he Fale Tapu. Ko ia na‘e ta‘ofi ‘a e kakai mei he ‘omi me‘a. 7 He ko e me‘a kuo ma‘u na‘e fe‘unga mo e fai ‘o e ngāue kotoa pē, ‘o hulu atu.

*Commentary:  David Guzik Study notes on Exodus´*

The people bring much more than enough: This shows how blessed giving can be when free from human manipulation and tricks. Willing hearts will always give enough as God blesses the work – indeed, the people were restrained from bringing.

“When the heart is truly stirred, and the spirit makes willing, giving is robbed of all meanness; indeed, it ceases to be calculating. Nothing is too precious to be given, no amount is too great.” (Morgan)

“Compare the story of the anointing at Bethany (Matthew 26:7), and the generosity of the Philippian church (Philippians 4:14-19).” (Cole)

This also shows that Moses and the planners of the work knew how much was enough. They job was organized and planned to the extent that they understood what they needed, and when they had more than enough. When God’s people are asked to give to something, they should expect that it be well organized, planned, and managed.

*Tohi Vete:  Lesoni Ako Tohitapu Tevita Kuisaki*

Na’e ‘omi ‘e he kakai ‘enau ngaahi me’a’ofa ‘o huluatu ‘i he fiema’u: ‘oku fakahā heni ‘a e tapuaki ‘o e foaki´, ‘i he taimi ‘oku fai tau’ataina ai ‘o ta’ekau ki ai ha fakapu’ia pe tauhele fakaetangata.  Ko e ngaahi loto vekeveke foaki, te nau fai ‘o mahulu atu ke fakakoloa ‘a e ngaue ‘a e ‘Otua – ‘io, na’e toe ta’ofi ‘a e kakai mei he foaki na’a nau fai.

‘I he taimi ‘oku ue’i mo’oni ai ‘a e loto, ‘oku vekeveke ‘a e laumālie, pea ‘oku to’o mei he loto foaki ha toe sio kovi; ‘io, ‘oku ‘ikai ke ne toe siofi ha me’a.  ‘Oku ‘ikai ke toe mahu’inga ha me’a ‘i he loto ko ‘eni, pea ‘e ‘ikai ha foaki ‘e si’isi’i pe lahi ‘i he lau ‘a e taha ko ‘eni.

Vakai ki he talanoa ‘o e takai lolo na’e fai ‘i Petani (Matiu 6:7)  pea mo e loto fie foaki ‘a e siasi ‘i Filipai (Filipai 4:14-19).

‘Oku toe hā pe ‘i he talanoa ko ‘eni ‘a e mahino na’e ‘osi fakapapau’i ‘e Mosese mo e kau taki ngaue ‘a e mahu’inga na’e fiema’u.  Ko e ngaue´, na’e maau pea na’e palani fakalelei pea na’a nau ‘ilo ‘a e naunau mo e mahu’inga na’e fiema’u ki he ngaue, pea mo e taimi na’e hulu ai ‘i he fiema’u´.  ‘I he taimi ‘oku kole ai ki he kakai ‘a e ‘Otua ken au fai ha foaki kia ha ngaue, ‘oku taau ke ‘amanaki ‘a e kau foaki´, ko e ngaue ‘oku fai ki ai ‘a e foaki, ‘oku maau mo pule’i lelei. 

 Monite Ma’asi 29, 2021

let him bring the Lord’s contribution

mou to‘o mai ha‘amou me‘a‘ofa kia Sihova

'Ekisoto 35 (Exodus 35)

(v. 4-5) 4 Moses said to all the congregation of the people of Israel, “This is the thing that the Lord has commanded. 5 Take from among you a contribution to the Lord. Whoever is of a generous heart, let him bring the Lord’s contribution: gold, silver, and bronze;

(v. 4-5) 4 Pea lea ‘a Mōsese ki he fakataha kotoa ‘o ha‘a ‘Isileli, ‘o pehē, Ko eni ‘a e me‘a kuo tu‘utu‘uni ‘e he ‘Eiki, 5 ke mou to‘o mai ha‘amou me‘a‘ofa kia Sihova: ‘ilonga ha taha ‘oku loto lelei ki ai, ke ke ‘omi ‘ene hapai kia Sihova; ko ha koula, pe siliva, pe kapa

*Commentary:  David Guzik Study notes on Exodus´*

This offering came from God’s command, not from Moses’ clever fund-raising techniques. This shows God’s normal way of channeling resources to His work – by the gifts given from His people with a willing heart.

God could cause the money and materials to appear by a miracle. Yet He chose to fund His work through the willing gifts of His people. He works this way because we need to be a giving people.

This idea is echoed in 2 Corinthians 9:7: So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.

*Tohi Vete:  Lesoni Ako Tohitapu Tevita Kuisaki*

Ko e tanaki me’a’ofa ko ‘eni na’e fai ko e tu’utu’uni ‘a e ‘Otua, na’e ‘ikai ko ha founga ‘i ha fakapoto ‘a Mosese.  ‘Oku fakahaa’i heni ‘a e founga maheni ‘oku fou mai ai ‘a e koloa ki he ngaue ‘a e ‘Otua – ko e ngaahi me’a’ofa ‘oku foaki ‘e hono kakai mei he loto fie foaki.

‘Oku malava noa ‘e he ‘Otua ke ne ‘omi ‘a e pa’anga mo e ngaahi koloa matelie ‘i ha mana.  Kā na’a ne finangalo pe ke fakapa’anga ‘a ‘ene ngaue ‘o fou ‘i he tuku me’a’ofa ‘a hono kakai.  ‘Oku ngaue’aki ‘e he ‘Otua ‘a e founga ko ‘eni ke ako’i ‘a hono kakai ke nau hoko ko ha kakai fie foaki. 

Ko e fakakaukau eni ‘oku lau ki ai ‘a Paula ‘ia 2 Kolinito 9:7: “ke takitaha fai ki he me’a kuo ne tu’utu’uni ‘i hono loto; pea ‘oua ‘e fai ‘i he mamahi, pe ko e pu’ia; he ‘oku ‘ofa ‘a e ‘Otua ki ha taha ‘oku vekeveke foaki.”

 Sapate Ma’asi 28, 2021

 a God merciful and gracious

‘Otua, ‘Alo‘ofa mo Anga lelei

‘Ekisoto 34 (Exodus 34)

 (v. 6-7) 6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”

 (v. 6-7) 6 ‘Io, na‘e hā‘ele ange ‘a e ‘Eiki ‘i hono ‘ao, ‘o ne folofola, Ko Sihova, ‘a Sihova ‘Otua, ‘Alo‘ofa mo Anga lelei, Tuai ki he Houhau, pea Fonu ‘i he Kelesi mo e Mo‘oni; 7 ‘oku ta‘ofi meesi ma‘a e ngaahi toko afe, ‘oku ne fakamolemole ‘a e kovi mo e talangata‘a mo e angahala, ka ‘e ‘ikai ‘aupito te ne faka‘atā ‘a e halaia; ‘oku ne ‘eke ‘a e kovi ‘a e mātu‘a ki he fānau, mo e makapuna, ‘o a‘u ki he tolu mo e faa‘i to‘utangata.

Veesi Lauloto: Saame 86:15

Ka ko koe, ‘Ātonai, ko e ‘Otua ‘alo‘ofa mo angalelei,

Tuai ki he houhau, pea fonu ‘i he kelesi mo e mo‘oni. 

But you, O Lord, are a God merciful and gracious,

slow to anger and abounding in steadfast love and faithfulness.

*Commentary:  The ESV Study Bible*

34:6-7 The Lord's proclamation of his name and the declaration of his character becomes a central confessional passage for the OT (e.g., see Neh. 9:17, 31; Ps. 86:15; 103:8; Jonah 4:2; Joel 2:13). This confession describes the Lord's gracious character in preserving Israel as a whole for the sake of God's overall purpose and in sparing those individuals who look to him in true faith (e.g., see note on Ps. 32:1-5). Moses will argue these very words back to the Lord when he intercedes for the people after their rebellion following the spies' report on Canaan (see Num. 14:18-19). The description emphasizes the merciful and gracious character of the Lord (see Ex. 33:19), whose steadfast love and forgiveness extends to thousands (probably of generations, cf. Deut. 7:9; and note on Ex. 20:5-6) in contrast to the few generations upon whom he visits iniquity. Moses will appeal to Israel's need for the Lord's gracious and merciful presence that he might forgive them and take them as his inheritance (34:9)

*Tohi Vete:  Tohitapu Ako ‘a e Fakalelei Lotu´*

Ko hono talaki ‘e Sihova ‘a hono huafa mo ne fakahaa’i ‘a hono ‘ulungaanga´, ‘oku hoko ia ko e makatu’unga ‘o e fakamo’oni ‘i he ngaahi kupu’i tohi ‘i he Fuakava Motu’a (Nehemaia 9:17, 31; Saame 86:15; 103:8; Siona 4:2; Sioeli 2:13).  Ko e fakamo’oni ko ‘eni´, ‘oku ne fakamatala’i ‘a e ‘ulungaanga faimeesi ‘o e ‘Otua ‘i he’ene fakatolonga ‘a e kakai ‘Isileli koe’uhi pe ko e taumu’a ‘a e ‘Otua ke ne fakahaofi ha ni’ihi ‘oku nau hanga ange kiate Ia ‘i he tui falala mo’oni (Saame 32:1-5).  ‘E toe fakamanatu ‘e Mosese ‘a e ngaahi kupu’i lea ko ‘eni ki he ‘Otua ko ‘ene taukapo’i ‘a e kakai ‘Isileli ‘i he’enau angatu’u kiate ia ‘i he foki mai ‘a e kau asiasi mei Kenani (Nomipa 14:18-19).  ‘Oku fakamamafa’i ‘e he fakamatala ko ‘eni ‘a e faimeesi mo e anga’ofa ‘i he ‘ulungaanga ‘o e ‘Otua (‘Ekisoto 33:19), ko ‘ene kelesi mo ‘ene mo’oni ‘oku ta’ofi meesi ma’a e ngaahi tokoafe  ( lauito’utangata, Teutalonome 7:9) ‘o makehe mei he ngaahi to’utangata ‘oku ne ‘ahia ke tautea’i.  ‘E taukave’i ‘e Mosese ‘a e fiema’u ‘e ‘Isileli ‘a e ‘alo’ofa mo e meesi ‘a e ‘Otua ke lotolotoi ‘iate kinautolu kae lava ke fakamolemole’i kinautolu pea ke ne ma’u ko hono tofi’a (34:9). 

 Tokonaki Ma’asi 27, 2021

I will not go up among you

‘e ‘ikai te u ‘alu hake au ‘i ho lotolotonga

 ‘Ekisoto 33 (Exodus 33)

 (v. 3) Go up to a land flowing with milk and honey; but I will not go up among you, lest I consume you on the way, for you are a stiff-necked people.”

 (v. 3) ‘o a‘u ki he fonua ‘oku mahutafea ‘i he hu‘akau mo e honi: ka ‘e ‘ikai te u ‘alu hake au ‘i ho lotolotonga, he ko e kakai kia kekeva koe; na‘a ‘iloange te u faka‘auha koe ‘i he hala.

 *Commentary:  David Guzik, Study notes on Exodus*

 God did say He would deny Israel His presence, or at least the near sense of His presence. We might say that God said, “I won’t stay so close to you, because I might judge you along the way – but go on and take the Promised Land.”

 This was a challenge to Moses and the nation as a whole. God told them they could have the Promised Land, but He would not remain with them in a close, personal way. If they were satisfied with that arrangement, it would prove they only loved God’s blessings and not God Himself. If they challenged God – pleading with Him for His presence, not only His blessings – it would show a genuine heart for God Himself. This was the first step towards spiritual restoration and revival in Israel.

 “To be given every other blessing is of no value if God is not with you. What is the value of Canaan? What is the value of milk and honey? What is the value of having possessions, if God was not with them? They saw that the realization of the presence of God, having this fellowship and company, was infinitely more important than everything else.” (Lloyd-Jones)

 *Tohi Vete:  Lesoni Ako Tohitapu ‘a Tevita Kuisaki*

 Na’e tomu’a tala pe ‘e he ‘Otua ‘e ‘ikai fononga ia mo e kakai ‘Isileli, ‘e ‘ikai ke ofi kiate kinautolu hono lotolotonga.  ‘E malava pe ketau pehe, na’e folofola mai ‘a e ‘Otua, “’e ‘ikai te u ofi atu kiate kimoutolu, na’a faifaiange kuo fakamaau’i tautea kimoutolu – ka mou hiki ‘o fononga atu ki he fonua ‘o e tala’ofa.”

 Ko e kavenga ‘eni na’e mamafa kia Mosese mo e pule’anga ‘Isileli.  Na’e folofola ange ‘a e ‘Otua te nau ma’u ‘a e fonua ‘o e tala’ofa, ka ‘e ‘ikai te ne feohi vāofi mo kinautolu.  Kapau na’a nau tali fiemālie ‘a e fokotu’utu’u ko ‘eni, na’e mahino leva na’a nau ‘ofa pe ki he ‘Otua koe’uhi ko ‘ene ngaahi tapuaki´, ‘o ‘ikai koe’uhi ko ‘ene ‘Afio.  Pea kapau te nau kole fakamaatoato ki he ‘Otua ke hifo ke nau feohi, ‘o ‘ikai ko ‘ene tuku mai pe ‘a ‘ene ngaahi tapuaki, te nau fakahaa’i ‘enau vivili mo’oni ki he ‘Otua.  Ko e sitepu ‘uluaki ‘eni ke fakafo’ou fakalaumālie mo e fakaakeake ki he pule’anga ‘Isileli.

 Ko hono foaki kotoa mai ‘o e ngaahi tapuaki´, ‘e koto kulanoa kapau ‘oku ‘ikai ki ai ‘a e ‘Otua.  Ko e ha hono mahu’inga ‘o Kenani?  Ko e ha hono mahu’inga ‘o e hu’akau mo e honi?  Ko e ha hono mahu’inga ‘o e ma’u ‘o e ngaahi koloa, kapau na’e ‘ikai ke ‘iate kinautolu ‘a e ‘Otua?  Na’a nau fakatokanga’i ko ‘enau ma’u ‘a e lotolotonga ‘o e ‘Otua (ma’u hono fofonga), feohi mo fononga fakataha mo Ia, na’e mahu’inga ‘ānoa ia ‘i ha toe me’a.

 Falaite Ma’asi 26, 2021

 made a golden calf

ngaohi ‘aki ha kafi ukamea (koula)

 ‘Ekisoto 32 (Exodus 32)

(v. 3-4) 3 So all the people took off the rings of gold that were in their ears and brought them to Aaron. 4 And he received the gold from their hand and fashioned it with a graving tool and made a golden calf. And they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!”

 (v. 3-4) 3 Pea na‘e hanga ‘a e kakai kotoa, ‘o paki‘i ‘a e ngaahi teunga koula mei honau telinga, ‘o nau ‘omi kia ‘Ēlone. 4 Pea ne tali ia mei honau nima, ‘o ne tongi ‘aki ha tutu‘u, ‘o ne ngaohi ‘aki ha kafi ukamea. Pea nau pehē, Ko eni, ‘e ha‘a ‘Isileli, ho ‘otua, ‘a ia ne ne ‘ohake koe mei ‘Isipite.

 *Commentary:  The Reformation Study Bible*

 The bull as a symbol of deity was common in the ancient world. Perhaps a symbol of Apis, the Egyptian fertility bull-god, was meant. Aaron himself may be presenting the calf as a symbol of the true God, and he apparently attempts to blunt the apostasy by building an altar and announcing a festival to the Lord (v. 5). Noting that the Hb. term elohim, translated "gods" in vv. 1 and 4, can be rendered as singular or plural, some have argued that the people are worshiping the calf as a symbol of the Lord (if so, they are still guilty of idolatry; 20:4). But the shout of the people is reported here using the plural verb ("brought ... out") with elohim. The singular form is always used with this noun when it refers to the true God; thus, it is more likely that the people are turning to the bull-god to lead them, in gross violation of 20:2 (Acts 7:39-41)

 *Tohi Vete:  Tohitapu Ako ‘a e Fakalelei Lotu´*

 Ko e pulu´, ko e faka’ilonga angamaheni ‘i ono’aho ‘o e ‘otua.  Ko e taipe ‘eni ‘o e ‘otua ‘Isipite ko ‘Apisi, ko e ‘otua ‘o e ma’u fanau.  Mahalo na’e ‘uhinga ‘a ‘Elone ke fakafofonga’i ‘e he kafi koula ‘a e ‘Otua mo’oni´, pea na’a ne feinga ke fakapuliki ‘a ‘enau afe mei he mo’oni ‘aki ‘ene langa ha ‘olita ‘o fanongonongo ko e fai katoanga kia Sihova (v. 5).  Ko e lea faka-Hepelū ‘oku liliu ki he “ ‘otua” ‘i he veesi 1 mo e 4, “’Elohimi”,  ‘e lava pe ia ‘o singukulali pe palulali.  ‘Oku pehē ‘e he kau vete Tohitapu ‘e ni’ihi ko e lotu pe ‘a e kakai ‘Isileli ki honau ‘Otua´, kae fakafofonga ‘e he kafi koula.  Ka ‘o kapau ‘oku tonu ‘a e lau ko ‘eni, ‘oku nau kei halaia pe ‘i he lotu ‘aitoli ‘o fakatatau ki he vahe 20:4.  Pea ko e kalanga ‘a e kakai na’a nau ngaue’aki ‘a e veape pulula (“pea nau ‘omi”) fakataha mo ‘Elohimi.  Ko e tu’unga fakasingikulali ‘oku ngaue’aki ma’u pe ia mo e nauna fekau’aki pea mo e ‘Otua mo’oni; pea ‘oku tonu leva ‘a hono fakatonulea, na’e tafoki pe ‘a e kakai ia ‘o hanga ki he ‘otua-pulu´, ke ne tataki kinautolu, pea ko e angahala fakalielia ‘o nau maumau’i ‘a e fekau ‘o e vahe 20:2 (Ngaue 7:39-41).

 GOD IS . . . (KO E ‘OTUA, KO E . . )

 3        GOD IS SPIRIT

            Application

 Returning to John 4:24, God as spirit carries implications for how we worship God. We must worship God in spirit and in truth. But what does that mean? When Christ speaks to the Samaritan woman, he is making a point that God is spirit. But of course, that is far from his only point. The Father, who gives the Spirit to his Son (Acts 2:33), entrusts Christ with the Spirit to create true worshipers, who will worship in the power of the Holy Spirit. The Holy Spirit, who brings glory to Christ, enables us to also bring glory to Christ in our own act of worship.

 So John 4:24 describes not merely God's nature but also his relationship to us, his worshipers (see also 1 John 1:5, “God is light”). If we are not in the Spirit" (that is, indwelt by the Spirit of Christ), we cannot worship. The Spirit enables us to join in heavenly worship, for there is no proper worship that is not heavenly. Worship in the Spirit is also worship in the truth. So as soon as we conceive of worship in the Spirit, we are also drawing our minds to the truth that God is Father, Son, and Holy Spirit. Worship must be Trinitarian if it is spiritual worship. Trinitarian worship is also Christ-centered worship, for the Spirit supernaturally enables us to call on Christ's name, glorify his name, and rejoice in his name.

 The truth is, then, that God is spirit. But far from being simply a metaphysical declaration about God's essence, it gets us to the heart of the Christian faith: that God dwells in the hearts of his people, enabling them to offer worship that is acceptable. "God is spirit, and those who worship him must worship in spirit and truth” (John 4:24). If our worship is not saturated with truth, then we can hardly claim to be worshiping God in the Spirit, for the Spirit works according to the truth.

 Thus, the more our human words replace God's words in corporate worship, the more we are corporately quenching the Holy Spirit. That is not to say that we cannot use human words, such as in our hymn singing. But certainly the Bible should be read corporately, and our prayers should be suffused with Scripture. Exclusive psalmody is not, in my mind, biblically demanded, but excluding the Psalms altogether from our singing is a greater crime than singing only the Psalms. After all, the Psalms give us perhaps the grandest view of God in all his Word, which drives us back again to the Spirit-filled, Word-informed worship appropriate to the nature of our God.

 GOD IS . . . (KO E ‘OTUA, KO E . . )

 3        KO E ‘OTUA´, KO E LAUMALIE

            Ko e Akonaki

 ‘I he’etau toe foki kia Sione 4:24, ko e mo’oni ‘o e ‘Otua ko e laumalie, ‘oku ne faka’ilo ai kiate kitautolu ‘a e founga ‘o ‘etau lotu. Kuopau ke tau hu (lotu) ki he ‘Otua ‘i he laumalie mo e mo’oni. Ka ‘oku ‘uhinga eni ki he ha? (‘o fe fe?). ‘I he taimi na’e talanoa ai ‘e Sisu mo e fefine Samelia, na’a ne feinga ke mahino k iai, ko e ‘Otua ko e laumalie. Ka na’e ‘ikai ko e me’a pe ia na’e ‘uhinga ki ai ‘a Sisuu. Ko e Tamai, ‘a ia ‘oku ne foaki ‘a e Laumalie ki he ‘Alo (Ngaue 2:33), ‘oku ne toe fakatapui ‘a Kalaisi ‘aki ‘a e Laumalie ke ne fakatupu ha kau lotu mo’oni, ke nau lotu ‘i he ivi ‘o e Laumalie Ma’oni’oni. Ko e Laumalie Ma’oni’oni, ‘a ia ‘oku ne fakalangilangi’i ‘a Kalaisi, ‘oku fakamafai’i kitautolu ke tau fakalangilangi’i ‘a Kalaisi ‘i he’etau hu mo e lotu.

 Ko ia ai, ko Sione 4:24, ‘oku ‘ikai ngata pe ‘i he’ene fakamatala’i ‘a e natula ‘o e ‘Otua, ka ko ‘ene fekau’aki mo kitautolu, ‘a e kau lotu (vakai kia 1 Sione 1:5, “Ko e ‘Otua ko e maama”), Kapau ‘oku ‘ikai ke tau “‘i he Laumalie” (‘uhinga, ke nofo’ia kitautolu ‘e he Laumalie ‘o Kalaisi) ‘e ‘ikai lava ke tau hu mo lotu. ‘Oku ngaue (fakaivia) ‘a e Laumalie ‘iate kitautolu, ke tau kau ki he hu mo e lotu ‘oku taka langi hono angaa, he tala’ehaii ‘oku ‘i ai ha lotu mo’oni mo totonu ‘e ta’e faka-hevani.

 Ko eni ‘a e mo’oni, ko e ‘Otua ko e laumalie. Pea neongo ‘oku ‘ikai ko ha fo’i mo’oni fakatu’a mamani pe kau ki he natula ‘o e ‘Otua, ka ‘oku fakae’a ‘a e uho ‘o e lotu faka-Kalisitiane: ‘oku tapanekale (nofo’ia) ‘a e ‘Otua ‘i he loto ‘o hono kakai, pea ne ‘oku ne fakamafai’i kinautolu ke taau ‘enau huu. “Ko e ‘Otua ko e laumālie: pea ko kinautolu ‘e hū kiate ia, kuo pau ke nau fai ‘i laumālie pea fai ‘i mo‘oni ‘enau hū.” (Sione 4:24). Ka ‘ikai fonu ‘etau lotu ‘i he mo’oni, ‘e ‘ikai lava ke tau pehee ‘oku tau lotu ki he ‘Otua ‘i he Laumalie, he ‘oku ngaue ‘a e Laumalie ‘o fakatatau ki he mo’oni.

 ‘I he’etau fakatahataha ke hu mo lotu, ko e lahi ange ‘etau lea ‘aki ‘a e lea pe ‘atautolu, kae si’isi’i ki he Folofola, ko ‘etau fu’ifu’i ia ‘a e Laumalie. Ko ‘etau hiva, lotu mo e lea, ke nau fonu pea tuifio ai ‘a e ngaahi Folofola mo’ui. Ko e lotu mo e hu ‘oku fakatupu hoifua ki he ‘Otua, ‘oku fai mei he mo’ui ‘oku fonu ‘i he Laumalie, fakamaama mei he Folofola ke hoa mo e ‘ulungaanga tapu ‘a ‘Ene ‘Afio.

 Tu’apulelulu Ma’asi 25, 2021

filled him with the Spirit of God

taumalingi kiate ia ‘a e laumālie ‘o e ‘Otua´

'Ekisoto 31 (Exodus 31)

(v. 3-5) 3 and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, 4 to devise artistic designs, to work in gold, silver, and bronze, 5 in cutting stones for setting, and in carving wood, to work in every craft.

(v. 3-5) 3 pea kuo u taumalingi kiate ia ‘a e laumālie ‘o e ‘Otua, ke fakapoto mo faka‘atamai‘i, mo fakalotomatala, mo fakaalafua, 4 ke ne fakakaukau‘i hano anga ‘o e ngaahi me‘a, pea ke tufunga koula mo siliva mo e kapa, 5 pea ke tongi maka fonofono, pea ke tongi ‘akau, ke fai ‘a e ngāue kotoa pē ‘oku faingata‘a.

*Commentary:  The ESV Study Bible*

Bezalel is described as being filled ... with the Spirit of God, which means here that he has been equipped to fulfill the particular task to which he was called: with ability and intelligence ... to devise ... to work (w. 36-4). The expression "filled with the Spirit" appears in 28:3; 35:31; Deut: 34:9; Mic. 3:8, each time with the idea of God fitting the person for a task that serves the well-being of God's people; this is the likely background for the NT expression; e.g., Luke 1:15, 41; Acts 2:4; Eph. 5:18.

*Tohi Vete:  Tohitapu Ako ‘a e ESV*

Ko Pesalili.  ‘Oku fakamatala’i ‘a Pesalili ko e tokotaha kuo taumalingi kiate ia ‘a e Laumālie ‘o e ‘Otua, ‘o ‘uhinga na’e ‘osi teu’i ia ki he fatongia na’e ui ia ki ai: na’a ne ma’u ‘a e mafai mo e poto ke ne fakakaukau’i ‘a e ngaue.  Ko e fakalea ‘o e taumālingi ‘i he Laumālie (fonu ‘i he Laumālie) ‘oku hā ‘i he 28:3; 35:21; Teutalonome 34:9; Maika 3:8, ko e taimi kotoa pe ‘oku hā ai ‘a e fakalea ko ‘eni´, ko e fakakaukau´ ‘oku hanga ‘e he ‘Otua ‘o fakanaunau mo teu’i ‘a e tokotaha ko ia ke ngaue ki he lelei ma’a e kakai ‘a e ‘Otua; pea ko e fakava’e ‘eni ‘o e puipuitu’a ki he fakakaukau tatau ‘i he Fuakava Fo’ou – fakatātā; Luke 1:15, 41; Ngaue 2:4; ‘Efeso 5:18

 Pulelulu Ma’asi 24, 2021

give a ransom for his life to the Lord

takitaha ‘omi ha holo ki he ‘Eiki

 'Ekisoto 30 (Exodus 30)

(v. 11-12) 11 The Lord said to Moses, 12 “When you take the census of the people of Israel, then each shall give a ransom for his life to the Lord  when you number them, that there be no plague among them when you number them.

(v. 11-12) Pea folofola ‘a e ‘Eiki kia Mōsese, ‘o pehē, 12‘Oka ke ka lau ‘a e kakai ‘Isileli, ‘a e kakai ‘oku tu‘u, te nau takitaha ‘omi ha holo ki he ‘Eiki, ke huhu‘i ‘aki hono laumālie, ‘i he taimi ‘o ho‘o lau kinautolu; ke ‘oua na‘a ai ha tautea ‘e tō kiate kinautolu ‘i he fai honau lau.

*Commentary:  David Guzik, Study notes on Exodus*

When you take the census of the children of Israel for their number: Later in the book of Numbers, two significant censuses were recorded of the nation of Israel. Here God made provision to make a census without being plagued.

That there may be no plague among them when you number them: A census put Israel at risk of plague because a census (a numbering) signified ownership. This spoke against God’s ownership of Israel, because in their thinking, a man only had the right to count or number what belonged to him. Israel didn’t belong to Israel; Israel belonged to God. It was up to Him to command a counting.

If a count was made without receiving the ransom money, a census communicated the idea that a king or a human leader owned Israel, when God alone did. This was David’s problem in 2 Samuel 24:1-25, when David took a census without the ransom money and God plagued Israel.

*Tohi Vete:  Lesoni Ako Tohitapu ‘a Tevita Kuisaki*

Tohi kakai ‘o ‘Isileli.  ‘Oku hā ‘i he konga kimui ‘o e Tohi Nomipa, ha ongo tohi kakai lalahi ‘e ua fekau’aki pea mo e pule’anga ‘Isileli.  ‘Oku tau ma’u mei he fakamatala ko ‘eni fekau’aki mo ha tu’utu’uni ke fai ha tohi kakai pea ke hao mei he mahaki tautea. 

Ko e taimi ‘oku fai ai ha tohi kakai ‘oku malava ke to ha tautea kiate kinautolu, he ko e lau ‘o e tokolahi ‘oku ne fakahaa’i ‘a e ngaahi tofi’a.  Pea ‘i he’ene pehē, ‘oku tu’u fehangahangai ‘eni pea mo e tu’unga pule ‘a e ‘Otua ki hono tofi’a ko ‘Isileli, koe’uhi ko ‘enau fakakaukau, ‘oku malava ‘e he tangata ke ne ma’u ‘a e me’a ‘oku ne lau´ ‘o pehē ko e me’a pe ‘a’ana.  Ko ‘Isileli na’e ‘ikai ko ha me’a pe ia ‘a ‘Isileli; ko ‘Isileli ko e me’a ia “tofi’a” ia ‘a e ‘Otua.  Ko e ‘Otua pe te ne tu’utu’uni ke fai ha lau kakai.

Kapau na’e fai ha tohi kakai ‘o ‘ikai ‘omi ha holo (pa’anga huhu’i),  ‘e fakahaa’i ‘e he tohi kakai ko ia, ko ‘Isileli ko e me’a ia ‘a e tu’i pe ko ha taki fakaetangata-hili ko ia´, ko ‘Isileli ko e me’a pe ia ‘a e ‘Otua.  Ko e palopalema eni na’e fehangahangai mo Tevita ‘i he tohi 2 Samiuela 24:1-25, ‘a ē na’e fakahoko ai ‘e Tevita ha tohi kakai ‘o ta’e ‘omi ‘aki ha holo (pa’anga huhu’i) pea na’e tō ha mahaki tautea ki ‘Isileli mei he ‘Otua.

 Tusite Ma’asi 23, 2021

wash them with water

kaukau‘i kinautolu ‘i he vai

'Ekisoto 29 (Exodus 29)

(v. 4) You shall bring Aaron and his sons to the entrance of the tent of meeting and wash them with water.

(v. 4) Pea te ke fakaofi mai ‘a ‘Ēlone mo hono ngaahi foha ki he matapā ‘o e Tēniti Fe‘iloaki‘anga, pea te ke kaukau‘i kinautolu ‘i he vai.

*Commentary:  David Guzik, Study notes on Exodus*

c. And you shall wash them with water: The process of consecration began with cleansing. All priestly ministries began with cleansing, and a cleansing that was received: you shall wash them. Aaron and his sons did not wash themselves; they received a washing.

i. This was humbling, because it took place publicly at the door of the tabernacle of meeting. We cannot be cleansed from our sin without being humbled first.

ii. This great cleansing was a one-time thing. From then on they just needed to cleanse their hands and their feet.

iii. Like these ancient priests, every Christian is washed by the work of God’s word (Ephesians 5:26), by the regenerating work of the Holy Spirit (Titus 3:5). This cleansing work was accomplished by the death of Jesus for us (Revelation 1:5) and appropriated by faith.

*Tohi Vete:  Lesoni Ako Tohitapu ‘a Tevita Kuisaki*

Ko e ouau ‘o e fakatāpui´, na’e kamata ‘i he fakama’a.  Ko e ngaue fakataula’eiki kotoa pe na’e kamata ‘aki ‘a e fakama’a, pea mo e fakama’a ‘oku fai mai.  “Te ke kaukau’i kinautolu.”  Ko ‘Elone mo hono ngaahi foha na’e ‘ikai te nau kaukau’i pe ‘e kinautolu ‘a kinautolu; na’e fai mai honau fakama’a mei he taha kehe. 

Ko e ouau fakatōkilalo ‘eni, he na’e fai ‘i he ha’oha’onga ‘o e kakai´, pea ‘i he matapa ‘o e teniti fe’iloaki’anga.  Ko hotau fakama’a mei he angahala, kuo pau ke tau tomu’a fakatōkilalo.

Ko e fakama’a ko ‘eni´, na’e fai tu’otaha pe ia.  Mei he momeniti ko ia´, ko ‘enau me’a pe na’e fiema’u ke hokoatu´, ko e fufulu honau nima mo honau va’e. 

Hange pe ko e kau taula’eiki ko ‘eni, ko e kalisitiane kotoa pe kuo fufulu (fakama’a) ‘e he ngaue ‘a e Folofola ‘a e ‘Otua (‘Efeso 5:26) mo e fakafo’ou ‘oku fai ‘e he Laumālie Mā’oni’oni (Taitusi 3:5).  Ko e ngaue ‘o e fakama’a´, na’e fakakakato ia ‘i he pekia ‘a Sisu ma’a kitautolu (Fakahā 1:5) pea fakahoko mo fou ‘i he tui. 

 Monite Ma’asi 22, 2021 

to serve me as priests

ke ne fai kiate au ‘a e ngāue fakataula‘eiki

'Ekisoto 28 (Exodus 28)

(v. 1) “Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests—Aaron and Aaron’s sons, Nadab and Abihu, Eleazar and Ithamar.

(v. 1) PEA ko eni te ke fakaofi mai mei he lotolotonga ‘o ha‘a ‘Isileli ‘a ‘Ēlone ko ho tokoua, ‘a ia mo hono ngaahi foha, koe‘uhi ke ne fai kiate au ‘a e ngāue fakataula‘eiki; ‘a ‘Ēlone, ‘a Nātapi mo ‘Āpiu, ‘a ‘Eliesa mo ‘Ītama, ‘a ia ko e ngaahi foha ‘o ‘Ēlone.

*Commentary:  The Reformation Study Bible*

28:1 serve me as priests. First and foremost, the priests are to serve as mediators between God and humanity. As priests and representatives of a holy God, Aaron and his sons participate in the in holiness of the tabernacle and are held to strict standards of ritual purity (Lev.21:1-22:16). In addition to their ceremonial duties, such as offering sacrifices and caring for the place of worship, they act as judges (Deut. 17:8-13), dispense blessings (Num. 6:22-27), give oracles (Num. 27:21), and teach God's rules and instructions to the people (Deut. 33:10).

*Tohi Vete:  Tohitapu Ako ‘a e Fakalelei Lotu´*

‘Uluaki, ko e kau taula’eiki ‘oku nau hoko ko e tu’u vaha’a ‘i he vā ‘o e ‘Otua mo e tangata.  ‘I honau tu’unga ko e taula’eiki mo e kau fakafofonga ‘o e ‘Otua Toputapu, ko ‘Elone mo hono ngaahi foha na’a nau fai fatongia ‘i he tapanekale pea na’e pau ke nau tauhi ‘a e ngaahi taputapui mo e ouau kehekehe ‘i he ma’a mo e mā’oni’oni (Levitiko 21:1-22:16).  Na’e tanaki atu ki honau ngaahi fatongia ‘o e ouau fakalotu, tauhi ‘o e ngaahi feilaulau mo hono tokanga’i ‘o e potu fai’anga lotu, na’a nau toe hoko ko e kau fakamaau (Teutalonome 17:8-13), fai ‘a e ngaahi fakatāpui (Nomipa 6:22-27), tala ‘o e ngaahi fono (Nomipa 27:21), pea na’a nau toe ako ‘a e ngaahi lao mo e tu’utu’uni ‘a e ‘Otua ki he kakai (Teutalonome 33:10).

GOD IS . . . (KO E ‘OTUA, KO E . . )

3        GOD IS SPIRIT

            Application

Because God is spirit, we who are both body and spirit (i.e., soul) stand in a most remarkable position. The omnipresent God dwells among and in his people. In his Upper Room Discourse, Christ promises that God will be with his people forever because the “Spirit of truth" will dwell in them (John 14:17).

The glory of the new covenant may be summarized thus: the Christ who is for us, in terms of his life, death, and resurrection, is also the Christ who is in us, because of the power of his ascended ministry in the heavenly places. God is spirit, but the Spirit of God dwells among his people based on the fact that Christ is in his Father: "In that day you will know that I am in my Father, and you in me, and I in you" (John 14:20). Hence, other parts of Scripture refer to the Holy Spirit as "the Spirit of Christ" or "the Spirit of Jesus” (Acts 16:7; Rom. 8:9; 1 Pet. 1:11). The apostle Paul nowhere better expresses this truth in his writings than when he prays for the Ephesians that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith” (Eph. 3:16-17). If God were not spirit, the realities expressed above-that Christ through his life-giving Spirit dwells in the hearts of his people-would be utterly impossible.

GOD IS . . . (KO E ‘OTUA, KO E . . )

3        KO E ‘OTUA´, KO E LAUMALIE

            Ko e Akonaki kiate kitautolu

Koe’uhi ko e ‘Otua ko e laumalie, ko kitautolu ‘i hotau tu’unga sino mo laumalie, ‘oku tau ma’u ha tapuaki makehe. Ko e ‘Otua tokaima’ananga, ‘oku ne lotolotoi mo nofo’ia hono kakai. ‘I he’ene malanga tuku ‘i he loki ‘i ‘Olunga, na’e palomesi ai ‘e Kalaisi, ‘e nofo ma’u ‘a e ‘Otua mo hono kakai ‘o ta’engata koe’uhi ‘e nofo ‘iate kinautolu ‘a e “Laumalie ‘o e mo’oni” (Sione 14:7).

Ko e langilangi ‘o e kovinanite fo’ou ‘e ala fakama’opo’opo pehe ni: ko e Kalaisi ‘oku ne kau mo kitautolu, koe’uhi ko ’ene mo’ui, pekia, mo e toetu’u; ‘oku ne toe hoko pe ko e Kalaisi ‘oku ne nofo’ia kitautolu, koe’uhi ko e ivi ‘o ‘ene ngaue ‘i he’ene ha’ele hake, ‘a ee ‘oku ne fai mei langi. Ko e ‘Otua ko e laumalie, ka ko e Laumalie ‘o e ‘Otua ‘oku ne nofo’ia ‘a hono kakai, koe’uhi, he ‘oku ‘i he Tamai ‘a Kalaisi: “‘I he ‘aho ko ia te mou ‘ilo, ko au ‘oku ou ‘i he‘eku Tamai, pea mo kimoutolu ‘iate au, pea mo au ‘iate kimoutolu.” (Sione 14:20). ‘Ikai ko ia pe, ka ‘oku toe fakamatala ‘a e ngaahi potu Folofola kehekehe fekau’aki mo e Laumalie Ma’oni’oni, ko e “Laumalie ‘o Kalaisi” pe ko e “Laumalie ‘o Sisu” (Ng 16:7; Lom 8:9; 1 Pita 1:11). Na’e fakahaa’i ‘e Paula ‘a e fo’i mo’oni ko eni, ‘i he’ene lotu ma’ae kainga ‘o ‘Efeso, “ko ‘eku kole ke foaki kiate kimautolu, ‘o taau mo e mohu me‘a ‘o ‘Ene ‘Afio, ke ne tuku ke fou mai ha ivi ‘i hono Laumālie ki homou tangata-‘i-loto ke mou mālohi ai; 17kae fale ‘a Kalaisi ‘i homou loto, ko e me‘a ‘i ho‘omou tui;” (‘Efeso 3:16-17). Kapau na’e ‘ikai ko ha laumalie ‘a e ‘Otua, ‘oku ta’e malava ‘aupito ke hoko ‘a e ngaahi mo’oni ‘oku fakahaa’i atu ‘i ‘olunga - ‘a e fa’ofale ‘e Kalaisi ‘a e loto ‘o hono kakai ‘o fou ‘i he mo’ui ‘oku tafe mei hono Laumalie.

 Sapate Ma’asi 21, 2021

You shall make the altar

PEA te ke ngaohi ‘a e ‘ōlita 

'Ekisoto 27 (Exodus 27)

(v. 1) You shall make the altar of acacia wood, five cubits long and five cubits broad. The altar shall be square, and its height shall be three cubits.

(v. 1) PEA te ke ngaohi ‘a e ‘ōlita ‘aki ‘a e papa sitimi; ko hono lōloa ko e kiupite ‘e nima, pea ko hono māukupu ko e kiupite ‘e nima; ‘e tapafā ‘a e ‘ōlita: pea ko hono mā‘olunga ko e kiupite ‘e tolu.

*Commentary:  David Guzik, Study notes on Exodus*

The idea behind the Hebrew word for altar is essentially, “killing-place.” It was a place of death and sacrifice, where atonement for sin was made and consecration unto God was marked.

“This was the only altar of sacrifice in Israel’s sanctuary in early days: blood would be smeared on its ‘horns’ in ceremonial atonement, and on it ‘holocausts’ or ‘whole burnt offerings’ would be laid. Libations were poured at its side, and blood dashed over it.” (Cole)

Under the new covenant, we also have an altar: We have an altar from which those who serve the tabernacle have no right to eat (Hebrews 13:10). Our altar – our “killing-place” – is the cross, where Jesus died for our sins and we follow by dying unto self and living for Jesus.

We lay down our lives on that same altar: I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me….But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. (Galatians 2:20 and 6:14)

*Tohi Vete:  Lesoni Ako Tohitapu ‘a Tevita Kuisaki*

Ko e fakakaukau felāve’i mo e fo’i lea faka-Hepelū ‘o e ‘olita, ko e “feitu’u tamate’anga.”  Ko e potu ‘o e mate mo e feilaulau, ‘a ē ‘oku fai ai ‘a e totongi huhu’i ‘o e angahala mo e fakamā’oni’oni ki he ‘Otua. 

Ko e ‘olita pe ‘eni ‘e taha ‘i he fai’anga lotu ‘a ‘Isileli ‘i he kamata’anga: ‘e vali toto ‘a hono ngaahi “nifo” ‘i he ouau ‘o e huhu’i, pea ‘e fai ‘a e feilaulau tutu mei ai.  ‘Oku lilingi ‘a e vai ‘i hono tafa’aki pea afuhi toto ‘a hono funga. 

‘I he kovinanite fo’ou, ‘oku ‘i ai ‘a hotau ‘olita: “’a, ‘oku ‘i ai hotau ‘olita, ‘a ia ‘oku ‘ikai ngofua ke kai mei ai ‘e kinautolu ‘oku tauhi ki he tapanekale” (Hepelu 13:10).  Ko hotau ‘olita´ - ko hotau “potu tamate” ‘a e kolosi, ‘a e potu na’e pekia ai ‘a Sisu koe’uhi ko ‘etau ngaahi angahala pea ‘oku tau muimui ‘i hono tamate’i ‘a hotau kita ka tau mo’ui ma’a Sisu.

‘Oku tau foaki ‘etau mo’ui ‘i he ‘olita tatau: Kuo tutuki au ki he Kolosi mo Kalaisi: pea ko ‘eku mo‘ui ‘oku fai, ‘oku ‘ikai kei ko au, ka ko e mo‘ui ‘oku fai ‘e Kalaisi ‘iate au: ‘io, ko e mo‘ui ‘oku ou fai ‘eni ‘i he kakano ko e mo‘ui ‘i he tui, ko e tui ki he ‘Alo ‘o e ‘Otua, ‘a ia na‘a ne ‘ofeina au, mo ne foaki ia ‘e ia ke pekia koe‘uhi ko au.... Ka ko au, molekemama‘o ha‘aku pōlepole, ka ‘i he Kolosi ‘o hotau ‘Eiki ko Sīsū Kalaisi, ‘a ia kuo kalusefai ai ‘a māmani kiate au, mo au ki māmani. (Kaletia 2:20; 6:14).

 Tokonaki Ma’asi 20, 2021

The Tabernacle

Ko e Tāpanekale 

'Ekisoto 26 (Exodus 26)

(v. 1) “Moreover, you shall make the tabernacle with ten curtains of fine twined linen and blue and purple and scarlet yarns; you shall make them with cherubim skillfully worked into them.

(v. 1) PEA te ke ngaohi ‘a e Tāpanekale ‘aki ‘a e tupenu ‘e hongofulu; ‘a ia te ke ngaohi ‘aki ‘a e vavae hinehina kuo filo, pea ‘ai fakataha mo e lanu langi mo e kula-po‘upo‘uli mo e kula-‘aho‘aho, ke hā ai ha ngaahi selupimi: ko e fai ‘e he tangata lalanga.

*Commentary:  The Reformation Study Bible*

The tabernacle itself, which houses the Holy and Most Holy Places, is forty-five feet long, fifteen feet wide, and fifteen feet high. It is covered with ten curtains woven of expensive fabrics adorned with cherubim. Two sets of five curtains, forty-two feet long by six feet wide, each of fine linen, are connected so as to provide a continuous piece measuring forty-two feet by sixty feet. This is then draped over the wooden framework. This inner covering ends one cubit (18 inches) short of the ground on either side (vv. 1-6).

*Tohi Vete:  Tohitapu Ako ‘a e Fakalelei Lotu´*

Ko e Tapanekale, ko e fale ia ‘o e potu toputapu.  Na’e fute ‘e 45 ‘a hono loloa, fute 15 ‘a hono maokupu´, pea fute ‘e 15 ‘a hono ma’olunga.  Na’e ‘ufi’ufi’aki ‘aki ha puipui ‘e hongofulu na’e lalanga’aki ha ngaahi tupenu mahu’inga fau ‘o tui ki ai ‘a e ‘imisi ‘o e selupimi.  Ko e seti puipui ‘e ua taki nima, fute ‘e 42 hono loloa pea fute ‘e ono ‘a hono falahi.  Ko e tupenu mahu’inga, pea na’e tui ke nau fehokotaki mo fe’unga hono loloa mo e fute ‘e 42 pea fute ‘e 6 ‘a hono falahi.  Ko e tupenu ‘eni na’e kofu ‘aki ‘a e papa ‘o e tapanekale.  Na’e ‘alu hifo ‘a e tupenu ‘o tautau pe ‘i ha ‘inisi ‘e 18 mei he kelekele´.

 Falaite Ma’asi 19 2021

The Ark of the Covenant

Ko e ‘Aʻake ‘o e Kovinānite´

'Ekisoto 25 (Exodus 25)

(v. 10-16) 10 They shall make an ark of acacia wood. Two cubits and a half shall be its length, a cubit and a half its breadth, and a cubit and a half its height. 11 You shall overlay it with pure gold, inside and outside shall you overlay it, and you shall make on it a molding of gold around it. 12 You shall cast four rings of gold for it and put them on its four feet, two rings on the one side of it, and two rings on the other side of it. 13 You shall make poles of acacia wood and overlay them with gold. 14 And you shall put the poles into the rings on the sides of the ark to carry the ark by them. 15 The poles shall remain in the rings of the ark; they shall not be taken from it. 16 And you shall put into the ark the testimony that I shall give you. So it came to pass, when they had brought them outside, that he said, “Escape for your life! Do not look behind you nor stay anywhere in the plain. Escape to the mountains, lest you be destroyed.

(v. 10-16) 10 Pea te nau fa‘u ha ‘a‘ake ‘aki ‘a e papa sitimi: ko hono lōloa ko e kiupite ‘e ua mo e haafe, pea ko hono māukupu ko e kiupite ‘e taha mo e haafe, pea ko hono mā‘olunga ko e kiupite ‘e taha mo e haafe. 11 Pea te ke ‘aofi ‘aki ia ‘a e koula haohaoa, te ke ‘aofi ‘a loto mo tu‘a, pea te ke ngaohi ‘i hono funga ha teuteu koula takatakai. 12 Pea te ke haka ki ai ha kavei koula ‘e fā, ‘o ‘ai ki hono va‘e ‘e fā; pea te ke tau ha ua‘i kavei ‘i hono tafa‘aki ‘e taha mo e ua‘i kavei ‘i hono tafa‘aki ‘e taha. 13 Pea te ke ngaohi ‘akau ha‘amo ‘aki ‘a e ‘akau sitimi, ‘o kofu ‘aki ‘a e koula. 14 Pea te ke velo ‘a e ‘akau ha‘amo ‘i he ngaahi kavei ‘i he tafa‘aki ‘a‘ake ke kauala ‘aki ‘a e ‘a‘ake. 15 ‘E tuku ma‘u pē ‘a e ‘akau ha‘amo ‘i he ngaahi kavei ‘o e ‘a‘ake, ‘o ‘ikai to‘o mei ai. 16 Pea te ke tuku ki he ‘a‘ake ‘a e fakamo‘oni ‘a ia te u ‘atu.

*Commentary:  The ESV Study Bible*

The Ark of the Covenant

The ark of the covenant (Ex. 25:10–22; 37:1-9) was the only piece of furniture in the Most Holy Place; the ark and its contents were kept hidden from view at all times. The ark itself was a wooden chest, overlaid with pure gold, measuring 3.75 feet long, 2.25 feet wide, and 2.25 feet high (1.1 m x 0.7 m x 0.7 m). It contained within it the two stone tablets of the Testimony (the Ten Commandments). The author of Hebrews adds that it also contained a golden urn holding the manna, and Aaron's staff that budded" (Heb. 9:4). The ark was not to be touched by human hands. Two wooden poles, overlaid with gold, were used to transport it and were not to be removed from the ark. The mercy seat, or atonement cover, was a solid golden slab that fitted perfectly on top of the ark. The golden cherubim, which were hammered out of the same piece of gold, had wings outstretched over the mercy seat and faces that looked downward (in reverent awe). It was here, from between the cherubim, that God spoke to Moses, the  representative of the people of Israel. Ancient iconography often depicts cherubim as having a lion-like body, wings, and a human face.

*Tohi Vete:  Tohitapu Ako ‘a e ESV*

Ko e ‘a’ake ‘o e kovinanite (‘Ekisoto 25:10-22; 37:1-9) ko e naunau pe ‘eni ‘e taha na’e ‘i he potu toputapu; ko e ‘a’ake mo hono ngaahi ‘elemeniti na’e tauhi kotoa ia ke puli mei he kakai ‘i he taimi kotoa.  Ko e ‘a’ake ko ha puha papa, na’e fiofio koula, na’e fute 3.75 ‘a hono loloa, fute 2.25 ‘a hono maokupu, fute 2.25 ‘a hono ma’olunga.  Na’e ‘i loto ‘a e ongo maka ‘o e fekau ‘e honofulu.  Pea ‘oku talamai ‘e he fa’u tohi ‘o e tohi Hepelu na’e ‘i ai ha ‘ainga mana, pea mo e tokotoko ‘o ‘Elone´ ‘a ia na’e muka mai” (Hepelu 9:4).  Ko e ‘a’ake´ na’e tapu ke ala ki ai ha nima ‘o ha tangata.  Na’e ‘i ai ‘a e ongo ‘akau ha’amo, na’e kofu’aki ‘a e koula, na’e ngaue’aki ki hono hiki holo pea na’e ‘ikai ke mavahe mei he ‘a’ake.  Ko e hoifua’anga´ na’e koula haohaoa pea na’e tapuni’aki ia ‘a e ‘a’ake.  Na’e ‘i ai ‘a e selupimi koula, ‘a ia na’e tuki mei ha konga koula pe ‘e taha, na’a na tu’u kuo mafola ‘i ‘olunga hona kapakau ‘o fakamalumalu ki he hoifua’anga; na’a na fehangahangai, ka na hanga foki ki he hoifua’anga (ko ‘ena ‘a’apa).  Ko e potu ia na’e fetaulaki ai ‘a Mosese pea mo e ‘Otua, ko e fakafofonga ‘o e kakai ‘Isileli.  Ko e kau ta tongitongi ‘o ono’aho´, na’a nau tā ‘a e selupimi ‘o ‘ai ha sino’i laione, kapakau, kae fotunga hange ha tangata.

GOD IS . . . (KO E ‘OTUA, KO E . . )

3        GOD IS SPIRIT

            Doctrine

            Seeing God in Christ

Fourth, God enables his children to see him in the person of his Son. In the Upper Room Discourse in John's Gospel, Philip asks to see the Father (John 14:8). He claims that seeing the Father will make him content. But with a tender rebuke, Christ informs Philip, "Whoever has seen me has seen the Father. How can you say, 'Show us the Father'? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works” (vv. 9-10).

While it is impossible for us to see God, who is spirit, we truly "see" him in the face of Jesus Christ, who is “the image of the invisible God, the firstborn of all creation” (Col. 1:15). Thus, we

see God in his Son, the God-man. We see the invisible God because of the visible man Christ Jesus. The desires of Moses and Philip are good desires. But they are only fulfilled through Christ, for it is impossible to see God as he "sees” himself.

GOD IS . . . (KO E ‘OTUA, KO E . . )

3        KO E ‘OTUA´, KO E LAUMALIE

            Tokāteline

            Mamata ki he ‘Otua´ ‘ia Kalaisi

Faa´, ‘oku fakamafai’i ‘e he ‘Otua ‘ene fanau ke nau mamata kiate Ia ‘o fou ‘i he pesona ‘o e ‘Alo. ‘I he malanga ‘i he Loki ‘i ‘Olunga ‘i hono hiki ‘i he koosipeli ‘a Sione, na’e kole ai ‘e Filipe ke mamata ki he Tamai (Sione 14:8). Na’a ne pehee, ka mamata ki he Tamai ‘e toki fiemalie leva. Ka na’e ‘itengia ia ‘e ‘Sisu ‘i he’ene pehe ange, “Ko futu ‘eku ‘iate kimoutolu, pea kuo te‘eki koā ke ke ‘ilo au, Filipe? Ko ia kuo ne mātā au, kuo ne mātā ‘a e Tamai; pea fēfē ai ho‘o pehē, Tuku ke mau sio ki he Tamai?‘Ikai ‘oku ke tui, ‘oku ou ‘i he Tamai, pea ko e Tamai ‘oku ‘iate au: ko e ngaahi lea ‘oku ou fai kiate kimoutolu, ‘oku ‘ikai te u lea‘aki meiate au. Ka ko e Tamai ‘oku ne fai ‘ene ngaahi ngāue, he‘ene nofo‘ia au.” (Sione 14:9-10).

Neongo ‘oku ‘ikai ke malava ke tau mamata ki he ‘Otua, he ko e laumalie, ka ‘oku tau “mamata” mo’oni kiate Ia ‘i he fofonga ‘o Sisu Kalaisi, “ ‘a ia ko e ‘Īmisi ia ‘o e ‘Otua ko e Ta‘ehāmai, ko e ‘Uluaki ia na‘e fakatupu,” (Kolose 1:15). “Io, ‘oku tau mamata ki he ‘Otua fou ‘i hono ‘Alo, ‘a e ‘Otua-mo-tangata. ‘Oku tau mamata ki he ‘Otua ta’ehamai koe’uhi ko e tangata hamai ko Kalaisi Sisu. Ko e vivili ‘a Mosese mo Filipe na’e lelei pe. Ka ko hono fakahoko’anga na’e fou ‘ia Kalaisi, he ‘oku ‘ikai ‘aupito pe ke tau lava ke “mamata” ki he ‘Otua ‘i hono tu’unga lauikuonga faka-’Otua.