vantotr' ombivavy oor Engels

vantotr' ombivavy

naamwoord

voorbeelde

VANTOTR’OMBIVAVY
HEIFER

Anisan’ny biby norasain’i Abrahama roa ny vantotr’ombivavy iray, rehefa nanao fifanekena taminy Andriamanitra.
A heifer was among the animals that Abraham cut into two parts, and he then saw “a smoking furnace and a fiery torch that passed in between these pieces.”

Voalazan’ireo lahatsoratra hita tany, fa nanao firaisana tamin’ny vantotr’ombivavy i Bala.
In the discovered texts, Baal copulates with a heifer.

() [Vantotr’ombivavy; Ombivavy Kely].
(Egʹlah) [Young Cow; Heifer].

Nilaina koa ny vantotr’ombivavy rehefa nisy tanàna nivesatra trosan-dra, vokatry ny vonoan’olona nataon’olona tsy fantatra.
A young cow was also used when bloodguilt rested on a city because of a murder in which the murderer was unknown.

Natao anefa ilay fombafomba tamin’ny vantotr’ombivavy mba ho fantatry ny rehetra izay nitranga, sy hanamorana ny fanatratrarana ilay namono olona.—De 21:1-9; No 35:30-33.
The ceremony involving the young cow would make the matter publicly known and would tend to assist in the uncovering of the murderer. —De 21:1-9; Nu 35:30-33.

(No 16:37-40) I Eleazara no niandraikitra ny fanolorana an’ilay vantotr’ombivavy mena natao fanatitra noho ny ota sy nakana lavenona mba hampiasaina hidiovana amin’ny fahalotoana samihafa.—No 19:2, 3, 9; He 9:13.
(Nu 16:37-40) Eleazar officiated at the sin offering of the red heifer that provided the ashes for cleansing from certain uncleannesses. —Nu 19:2, 3, 9; Heb 9:13.

3:1-6). Ireo fanatitra biby sy ny famafazana ny lavenon’ilay vantotr’ombivavy mena ao amin’ny Nomery 19:2-9 dia mampiseho indray ilay fandaharam-panadiovana lehibe lavitra atao amin’ny alalan’ny soron’i Kristy. — Heb.
3:1-6) In the animal sacrifices and in the sprinkling of the ashes of the young red cow of Numbers 19:2-9, we again see pictured the far grander provision for cleansing through the sacrifice of Christ. —Heb.

(No 19:17) Raha ny ‘lavenon’ny [gr.: spôdôs] vantotr’ombivavy’ aza manadio ny nofo, hoy ny apostoly Paoly, mainka fa ny “ran’i Kristy” izay manadio ‘ny feon’ny fieritreretana ho afaka amin’ny asa maty.’—He 9:13, 14.
(Nu 19:17) The apostle Paul referred to the figurative cleansing of the flesh by “the ashes [Gr., spo·dosʹ] of a heifer” to highlight the far greater cleansing of “consciences from dead works” possible through “the blood of the Christ.” —Heb 9:13, 14.

Nahoana no tsy novonoina hatao fanatitra noho ny ota ilay vantotr’ombivavy, fa ny hatony no novelezina? Satria tiana haseho hoe ilay biby no nosazina teo amin’ny toeran’ilay namono olona. Tsy midika anefa izany hoe voaonitra ny helok’ilay namono.
Evidently the fact that the cow’s neck was broken, instead of the cow’s being slaughtered as a sin offering, indicated that, in symbol, the cow suffered the punishment that should have been borne by the unknown murderer, and this procedure did not serve in any way to benefit the murderer as expiation for his crime.

Novelezin’izy ireo teo amin’ny lohasaha falehan-driaka nisy rano ny hatok’ilay ombivavy mba hahafaty azy. Nanasa ny tanany teo ambonin’ilay vantotr’ombivavy izy ireo mba hanaporofoana fa tsy tompon’andraikitra tamin’ilay fandatsahan-dra, ka niangavy mba tsy hisaina ho helony ilay fandatsahan-dra.—De 21:1-9.
The elders of that city then had to take a young unworked cow (as a substitute for the murderer) and break its neck in a torrent valley running with water, and over the animal they had to cleanse themselves symbolically of any responsibility by washing their hands in innocence, pleading that the charge of guilt be not laid to their account. —De 21:1-9.

(Ek 30:18-21) Raha nisy fatin’olona hita nefa tsy fantatra izay namono azy, dia ny anti-panahin’ny tanàna akaiky indrindra azy io no naka vantotr’ombivavy mbola tsy nampiasaina na nitondra zioga. Nentiny teny amin’ny lohasaha falehan-driaka nisy rano ilay ombivavy ka noveleziny ny hatony mba hahafaty azy.
(Ex 30:18-21) The Law also stated that in case someone slain was found and it was impossible to ascertain who the murderer was, the older men of the city nearest the slain person were to take a young cow, one that had never been worked with or had never pulled a yoke, to a torrent valley of running water and there break its neck.

(Je 50:11) Noharin’i Hosea tamin’ny vantotr’ombivavy efa voafolaka kosa i Efraima, na ny fanjakan’ny foko folo, tamin’izy nampianarin’Andriamanitra sy notahiny. Ampoky ny soa mantsy izy, toy ny biby niasa teny am-pamoloana navela hihinana ny vokatry ny asany, izay tsy dia tena mafy loatra.—Ho 10:11; De 25:4.
(Jer 50:11) Hosea spoke of Ephraim, the ten-tribe kingdom, as having at one time been like a trained heifer, under God’s instruction and blessing, having plenty, as a threshing animal was allowed to eat of the fruitage of its work, which was comparatively light. —Ho 10:11; De 25:4.