Ekete ra Rionbọrhọ Uvuẹn Ọbe Owian Akpenyerẹn Ọwan Ọrhẹ Iruo Uvie Na
© 2023 Watch Tower Bible and Tract Society of Pennsylvania
SEPTEMBER 4-10
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | ESTHER 1-2
“Damoma Vwo Uruemru Dẹndẹn Jerẹ Esther”
Wu na Sabu ru Dẹndẹn Udabọ Edamuni
11 Erhe jiri ọwan phan, ọnọ sabu fi uruemru dẹndẹn re vwori rhẹ ọdamuni. Roro kpahen oborẹ Esther o ru dje omamọ udje phia ọke rẹ ekwakwa e wene riẹn. Esther o vwo erhumu omamọ, na jeghwai hẹrote yi rhẹ ekwakwa eghoghanren ọsoso ẹgbukpe owu. Kẹdẹkẹdẹ yi Esther o kwomakugbe egbọtọ i Persia buebun ri guọlọre taghene orodje na ọ djẹ aye ha, nẹ aye i rhiẹ aniẹ. Ọrẹn, Esther o mwuomarhọghọ jeghwai họghọ rẹn ihworho. Ọ kparoma ọke orodje na ọ tobọ djẹ ye no rhiẹ aniẹ-ẹ.—Esther 2:9, 12, 15, 17.
ia 130 ¶15
She Stood Up for God’s People
15 When the time came for Esther to be presented to the king, she was given the liberty to select any items that she thought she might need, perhaps to beautify herself further. Modestly, though, she asked for nothing beyond what Hegai mentioned to her. (Esther 2:15) She probably realized that beauty alone would not win the king’s heart; a modest and humble spirit would prove a far rarer commodity in that court. Was she right?
Wu na Sabu ru Dẹndẹn Udabọ Edamuni
12 Uruemru dẹndẹn ọ ha userhumu rẹn ọwan sẹ osẹme jeghwai ku iwun ri fori rhọ, ọ ji lẹrhẹ ọwan ru ekwakwa izede ọghọ. Ọwan i rha mẹrẹnvwrurhe taghene uruemru “fọfọ ọrhẹ ẹhẹn dẹndẹn” rẹ ọwan i vwori yọ lẹrhẹ ihworho vwo ẹguọlọ kpahen ọwan, ọnọ lẹrhẹ ọwan ja kparoma yanghene wonma. (Se 1 Peter 3:3, 4; Jer. 9:23, 24) Uruemru ọwan o djephia taghene ọwan a kparoma. Jerẹ udje, ọwan ina sabu rhe gbikun kpahen uphẹn ẹga rẹ ọwan i vwori, onyerẹnkugbe re vwori rhẹ imizu ri vwo uphẹn ẹga sansan yanghene ọwan ina sabu ta taghene e rhe emru rẹ awọrọ ina ja sabu rhe kpahen. Ọkezẹko ọwan i rha homaba ihworho wian owian, ọwan ina sabu rha tẹmro izede ra guọlọ ujiri harẹn omobọ ọwan ọvo. Jesu o dje omamọ udje rhotọre rẹn ọwan. Buebun ekwakwa i Jesu ọ tare, i nẹ uvuẹn obọrẹ a ha i Hebrew ya uvuẹn i Baibol na rhe. Jesu ọ tẹmro dẹndẹn neneyo ihworho ra kerhọ ye i sabu rhe taghene oborẹ o yono aye, obẹ i Jehova yo nurhe.—John 8:28.
Efe erẹ Ẹhẹn
Wu Rheri?
Egba irherhe ni mẹrẹn ọbe eyaya itu i Persia rọ hunute ọhworhare owu re se Marduka (Oyibo o seyi Mordecai). Owian yen ọrẹ ọ hẹrote ekwakwa, ọkezẹko ọ wian owian rọ hẹrote igho uvuẹn Shushan. Arthur Ungnad, rọ dabu rhe kpahen ikuegbe ahwanren ekete ọrana, nọ tare taghene ọnana yẹ ọke ukaro ra mẹrẹn ọbe ọrọrọ ro vwo rhiẹ i Baibol na, rọ hunute i Mordecai.
Avwọke Ungnad ọ nẹ iyẹnrẹn ọrana, egba irherhe erọrọ i rhian eyaya itu i Persia uriusionrin buebun ne. Usuẹn enana yẹ ibiẹ atita ra ya ekwakwa rhọ ra mẹrẹnren uvuẹn amwa i Persepolis rọ ghwọghọ ne, a mẹrẹnren aye uvuẹn oborẹ e se Ekpeti Efe rọ kẹrẹ igbeyẹn amwa na. Ibiẹ atita enana i havwiẹ ọke usuon Xerxes I. Edjadjẹ emọ Elam ya ha ya aye, habaye aye i vwo edẹ ezẹko ra hunute uvuẹn ọbe Esther.
Ibiẹ atita ra mẹrẹnren obẹ Persepolis, i hunute odẹ na Marduka, rọ wian owian ọyẹbe uvuẹn oghwa orodje rọ ha Shushan, uvwre usuon Xerxes I. Atita na owu o dje i Marduka rhiẹ ọrhienrhianrhian. Idjedje ọrana o serhọ rhẹ oborẹ i Baibol na o dje i Mordecai rhọ. A hariẹ mwu nọ wian uvuẹn oghwa Orodje Ahasuerus (Xerxes I), ọye ọ ji djẹ aruẹ edjadjẹ eva. Ọke ephian yẹ Mordecai o siyẹ anurẹsẹ oghwa orodje na uvuẹn Shushan. (Esther 2:19, 21; 3:3) Anurẹsẹ ọnana, egodo rọ doro omamọ, avwaye yẹ ihworho ra ha mwu uvuẹn oghwa orodje na, a wian.
O vwo ekwakwa ri họhọre uvwre Marduka ra hunute uvuẹn ibiẹ atita na ọrhẹ Mordecai ra hunute uvuẹn i Baibol na. Aye i nyerẹnren uvwre ọke owu, uvuẹn ekete owu, ji ha ẹrhẹ era ha mwu uvuẹn oghwa orodje na. Ohọhọme enana re ku kugbe, yo djerie phia taghene ekwakwa erana ra tọn mẹrẹn ina sabu rha ta kpahen Mordecai ra hunute uvuẹn ọbe Esther na.
SEPTEMBER 11-17
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | ESTHER 3-5
“Sa Awọrọ Erhumu ru Ekete Omẹgbanhon Aye o Teri”
it-2 431 ¶7
Mordecai
Refuses to Bow to Haman. Subsequent to this, Haman the Agagite was made prime minister by Ahasuerus, who ordered that all in the king’s gate prostrate themselves before Haman in his newly exalted position. Mordecai staunchly refused to do so and gave as a reason that he was a Jew. (Es 3:1-4) The fact that Mordecai based his action on this reason proves that it had to do with his relationship, as a dedicated Jew, to his God Jehovah. He recognized that prostrating himself before Haman involved more than falling down to the earth for an exalted personage, as Israelites had done in the past, merely acknowledging such a one’s superior position as ruler. (2Sa 14:4; 18:28; 1Ki 1:16) In Haman’s case there was good reason why Mordecai did not bow. Haman was probably an Amalekite, and Jehovah had expressed himself as being at war with Amalek “from generation to generation.” (Ex 17:16; see HAMAN.) It was a matter of integrity to God and not a political issue on Mordecai’s part.
it-2 431 ¶9
Mordecai
Used in Delivering Israel. In the face of the edict to destroy all the Jews in the empire, Mordecai expressed faith that Esther had been brought to her royal dignity at this very time for deliverance of the Jews. He showed Esther her weighty responsibility and directed her to implore the favor and help of the king. Although it jeopardized her own life, Esther agreed to follow through.—Es 4:7–5:2.
ia 133 ¶22-23
She Stood Up for God’s People
22 Esther’s heart must have sunk when she heard that message. Here was her greatest test of faith. She was afraid, as she freely revealed in her reply to Mordecai. She reminded him of the king’s law. To appear before the king unsummoned meant a death sentence. Only if the king held out his golden scepter was the offender spared. And did Esther have any reason to expect such clemency, especially in view of Vashti’s fate when she had refused the king’s command to appear? Esther told Mordecai that the king had not invited her to see him in 30 days! Such neglect left her plenty of reason to wonder if she had fallen out of favor with this capricious monarch.—Esther 4:9-11.
23 Mordecai replied firmly to bolster Esther’s faith. He assured her that if she failed to act, salvation for the Jews would arise from some other source. But how could she expect to be spared once the persecution gathered force? Here Mordecai showed his profound faith in Jehovah, who would never let His people be exterminated and His promises go unfulfilled. (Josh. 23:14) Then Mordecai asked Esther: “Who is there knowing whether it is for a time like this that you have attained to royal dignity?” (Esther 4:12-14) Is not Mordecai worthy of imitation? He trusted completely in his God, Jehovah. Do we?—Prov. 3:5, 6.
Efe erẹ Ẹhẹn
kr 160 ¶14
Fighting for Freedom to Worship
14 Like Esther and Mordecai of old, Jehovah’s people today fight for the freedom to worship Jehovah in the way that he has commanded. (Esther 4:13-16) Can you have a part? Yes. You can pray regularly for your spiritual brothers and sisters who are currently suffering on account of legal injustices. Such prayers can be a powerful aid to our brothers and sisters under hardship and persecution. (Read James 5:16.) Does Jehovah act on such prayers? Our victories in court suggest that he certainly does!—Heb. 13:18, 19.
SEPTEMBER 18-24
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | ESTHER 6-8
“Iyono ri nẹ Oborẹ Esther ọ Tẹmro Lele”
ia 140 ¶15-16
She Acted Wisely, Bravely, and Selflessly
15 Because Esther was patient, waiting that one extra day to present her request to the king, Haman was given time to lay the basis for his own downfall. And might not Jehovah God have been behind the king’s sleeplessness? (Prov. 21:1) Little wonder that God’s Word encourages us to show “a waiting attitude”! (Read Micah 7:7.) When we wait on God, we may find that his solutions to our problems far exceed anything that we might have devised ourselves.
She Spoke Up Bravely
16 Esther dared not test the king’s patience any further; at her second banquet, she had to tell all. But how? As it turned out, the king gave her the opportunity, asking again what her petition might be. (Esther 7:2) Esther’s “time to speak” had come.
ia 140 ¶17
She Acted Wisely, Bravely, and Selflessly
17 We may imagine Esther saying a silent prayer to her God before uttering these words: “If I have found favor in your eyes, O king, and if to the king it does seem good, let there be given me my own soul at my petition and my people at my request.” (Esther 7:3) Notice that she assured the king that she respected his judgment regarding what seemed good. How Esther differed from Vashti, the king’s former wife, who had purposely humiliated her husband! (Esther 1:10-12) Further, Esther did not criticize the king for his folly of trusting in Haman. Rather, she begged the king to protect her from a danger to her own life.
ia 141 ¶18-19
She Acted Wisely, Bravely, and Selflessly
18 That request surely moved and amazed the king. Who would dare endanger his queen? Esther went on: “We have been sold, I and my people, to be annihilated, killed and destroyed. Now if we had been sold for mere men slaves and for mere maidservants, I should have kept silent. But the distress is not appropriate when with damage to the king.” (Esther 7:4) Note that Esther frankly exposed the problem, yet she added that she would have kept quiet about it if mere slavery had been the threat. This genocide, though, would be too costly to the king himself to keep quiet about it.
19 Esther’s example teaches us much about the art of persuasion. If you ever need to lay bare a serious problem to a loved one or even to a person in authority, a combination of patience, respect, and candor can be of great help.—Prov. 16:21, 23.
Efe erẹ Ẹhẹn
w06 3/1 11 ¶1
Highlights From the Book of Esther
7:4—How would an annihilation of the Jews bring “damage to the king”? By tactfully pointing out the possibility of selling the Jews as slaves, Esther brought to the fore the matter of damage to the king by their destruction. The 10,000 silver pieces that Haman had promised were far less profitable to the king’s treasury than the wealth that could have been generated if Haman had schemed to sell the Jews as slaves. The execution of the plot would also have meant the loss of the queen.
SEPTEMBER 25–OCTOBER 1
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | ESTHER 9-10
“Ọ ha Ẹrhẹ ye sa Awọrọ Erhumu”
it-2 432 ¶2
Mordecai
Mordecai now replaced Haman as prime minister and received the king’s own signet ring for sealing state documents. Esther placed Mordecai over the house of Haman, which the king had turned over to her. Then Mordecai used the king’s authorization to issue a counterdecree giving the Jews the legal right to defend themselves. To the Jews it was a light of deliverance and joy. Many in the Persian Empire aligned themselves with the Jews, and when Adar 13, the day for the laws to take force, arrived, the Jews were prepared. Officialdom stood behind them because of Mordecai’s high position. In Shushan the fighting was extended for another day. More than 75,000 enemies of the Jews in the Persian Empire were destroyed, including the ten sons of Haman. (Es 8:1–9:18) With Esther’s confirmation Mordecai commanded the annual celebration of the festival of the 14th and 15th days of Adar, the “days of Purim,” for rejoicing and banqueting and giving gifts to one another and to the poor. The Jews accepted and imposed the festival on their offspring and all those joining themselves to them. As second in the empire, Mordecai was respected by God’s dedicated people the Jews and continued working for their welfare.—Es 9:19-22, 27-32; 10:2, 3.
it-2 716 ¶5
Purim
Purpose. While it is said by some commentators that the Festival of Purim as celebrated by the Jews in the present day has more of a secular than a religious nature and is sometimes accompanied by excesses, this was not so at the time of its institution and early celebration. Both Mordecai and Esther were servants of the true God Jehovah, and the festival was established to honor Him. The deliverance of the Jews at that time can be attributed to Jehovah God, because the issue arose by reason of Mordecai’s integrity in his course of exclusive worship of Jehovah. Haman was probably an Amalekite, whose nation Jehovah had specifically cursed and condemned to destruction. Mordecai respected God’s decree and refused to bow to Haman. (Es 3:2, 5; Ex 17:14-16) Also, the words of Mordecai to Esther (Es 4:14) indicate that he looked to a higher power for deliverance for the Jews, and Esther’s fasting before entering the king’s presence with her original petition, a banquet invitation, indicated her appeal to God for help.—Es 4:16.
cl 101-102 ¶12-13
“Become Imitators of God” in Your Use of Power
12 Jehovah has provided overseers to take the lead in the Christian congregation. (Hebrews 13:17) These qualified men are to use their God-given authority to provide needed assistance and to contribute to the welfare of the flock. Does their position entitle elders to lord it over their fellow believers? Not at all! Elders need to have a balanced, humble view of their role in the congregation. (1 Peter 5:2, 3) The Bible tells overseers: “Shepherd the congregation of God, which he purchased with the blood of his own Son.” (Acts 20:28) Therein lies a powerful reason for treating each member of the flock with tenderness.
13 We might illustrate it this way. A close friend asks you to care for a cherished possession. You know that your friend paid a high price for the item. Would you not treat it delicately, with great care? Similarly, God has entrusted elders with the responsibility to care for a truly valued possession: the congregation, whose members are likened to sheep. (John 21:16, 17) Jehovah’s sheep are dear to him—so dear, in fact, that he purchased them with the precious blood of his only-begotten Son, Jesus Christ. Jehovah could not have paid a higher price for his sheep. Humble elders keep that in mind and treat Jehovah’s sheep accordingly.
Efe erẹ Ẹhẹn
w06 3/1 11 ¶4
Highlights From the Book of Esther
9:10, 15, 16—Even though the decree authorized plundering of the spoil, why did the Jews refrain from doing so? Their refusal left no doubt that their purpose was self-preservation, not self-enrichment.
OCTOBER 2-8
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | JOB 1-3
“Rhe Dje Ẹguọlọ Okokodo wu Vwo Kpahen i Jehova Phia”
Vwo Esegburhomẹmro Jeghwai Huvwele Jerẹ i Noah, Daniel ọrhẹ i Job
16 Ebẹnbẹn ri Job ọ dẹrughwaroghwu. Job o nyerẹn aruẹ akpenyerẹn eva rọ vẹnẹren. Ọ ki dẹrughwaroghwu ebẹnbẹn, ọye yọ mai “fe usuẹn ihworho ri ha obọrẹ ọren ọ va nẹ sa na.” (Job 1:3) Job ọdafe, a dabu rhe yi, ihworho a ji họghọ riẹn. (Job 29:7-16) Ọrẹn, Job ọ kparoma yanghene roro taghene ọ guọlọ userhumu Osolobrugwẹ-ẹ. Itiọrurhomẹmro, Jehova o serie “odibo mẹ,” nọ habaye: “Ọye ohworho ọsoso ro mevigbanhon, ọ zofẹn Osolobrugwẹ jeghwai sẹrerhumujẹ oborẹ obiomurun.”—Job 1:8.
17 O jiri-i, enyerakpọ i Job nọ wẹnẹren. Ọye no mo rhiẹ ovwiegbere, orho vwo ifiẹrorhọ-ọ. Echu rọ mọrofian barẹn i Job taghene ọ ga i Jehova fọkiẹ ekwakwa ugboma yọ suẹ ojẹriọ na riẹn. (Se Job 1:9, 10.) Jehova ọ kpare iroro vrẹn orharhere ẹmro ra ta kpahiẹn na-a. Omarana, nọ ha uphẹn rẹn i Job no djephia taghene o vwo atamwu kpahiẹn, ọ jeghwai ga ye nẹ ẹhẹn sa.
Sẹrorẹ Emevigbanhon Ọnọ!
10 Echu ọ ji mọrenfian banren ọwan. Marhẹ o ru sekpahuọn? Echu nọ haye ta taghene we ghini vwo ẹguọlọ kpahen i Jehova-a, wu na sẹrerhumuji Jehova ne wu sabu simi arhọ ọnọ, habaye, wu sabu sẹrorẹ emevigbanhon ọnọ wu rha dẹrughwaroghwu ebẹnbẹ-ẹn! (Job 2:4, 5; Rev. 12:10) Me wu roro kpahen ọrana? Itiọrurhomẹmro, ọ miamoma omamọ. Ọrẹn, roro kpahen ọnana: Jehova ọ hẹrosuọ te erhirhiẹ rọ yọ uphẹn ọduado ọnana. Jehova ọ ha uphẹn rẹn Echu nọ damu emevigbanhon ọnọ ni. O mwu i Jehova ẹro taghene wu na sabu sẹrorẹ emevigbanhon ọnọ jeghwai dje Echu rhiẹ ọmọrenfian. Jehova o ji ve taghene ọnọ ha userhumu wẹn. (Heb. 13:6) Itiọrurhomẹmro, ghini uphẹn ọduado rẹ Osuinsuesun akpọ ephian ọnọ hẹroso ọwan! Wu mẹrẹn oborẹ ọsoriẹ emevigbanhon ọ ghanren omamọ? Ọ ha userhumu rẹn ọwan sabu tiẹn efian Echu jeghwai hobọtua Usun ọrhẹ omamọ odẹ Ọsẹ ọwan ro rhiẹ i Jehova. Marhẹ ene ru sabu ruẹ emevigbanhon ọwan gbanhonrhọ?
Efe erẹ Ẹhẹn
Oborẹ Ana Sabu Yono nẹ Ẹmro i Jesu ri Kẹta
9 Me yi Jesu ọ tare? Bọmọke i Jesu o ki hwu, no kperi phia: “Osolobrugwẹ mẹ, Osolobrugwẹ mẹ, mesoriẹ wa sẹrerhumuji mẹ?” (Matt. 27:46) Baibol na ọ ta kpahen oborẹ ọsoriẹ i Jesu ọ tẹmro ọrana-a. Ọrẹn, roro kpahen oborẹ ana sabu yono nie rhe. Oborẹ ana sabu yono yẹ, Jesu ọ ha aruẹmẹrẹn rọ ha Psalm 22:1 te orugba. Habaye, ẹmro na i ji djephia taghene Jehova ọ “gbogba ẹruete hariẹ” i Jesu-u. (Job 1:10) Jesu o vwẹruọ ye taghene Jehova ọ ha uphẹn rẹn era kparehasuiẹ nẹ aye i damie ni te erhirhiẹ uhwu, o vwo onyakpọ owuorowu ra damuni te erhirhiẹ ọnana dẹ-ẹ. Habaye, ẹmro enana i djephia taghene Jesu o ruẹ orusọ owuorowu ra na fọkiẹ kpe yi hwu-u.
OCTOBER 9-15
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | JOB 4-5
“Kẹnoma Rẹn Iyẹnrẹn Efian”
it-1 713 ¶11
Eliphaz
2. One of Job’s three companions. (Job 2:11) A Temanite, he was likely a descendant of No. 1 above, therefore a descendant of Abraham and distantly related to Job. He and his posterity boasted of their wisdom. (Jer 49:7) Of the three “comforters,” Eliphaz stands out as the most important and influential, suggesting that he may also have been the oldest. He speaks first in the three rounds of the debate, and his speeches are longer.
w05 9/15 26 ¶2
Resist Wrong Thinking!
Recalling a supernatural experience he once had, Eliphaz said: “A spirit itself went passing over my face; the hair of my flesh began to bristle. It began to stand still, but I did not recognize its appearance; a form was in front of my eyes; there was a calm, and I now heard a voice.” (Job 4:15, 16) What kind of spirit had influenced the thinking of Eliphaz? The critical tone of the words that followed shows that the spirit certainly was not one of God’s righteous angels. (Job 4:17, 18) It was a wicked spirit creature. Otherwise, why would Jehovah have reproved Eliphaz and his two associates for having spoken lies? (Job 42:7) Yes, Eliphaz had come under demon influence. His comments reflected ungodly thinking.
w10 2/15 19 ¶5-6
Resist Satanic Propaganda
Satan used Eliphaz, one of Job’s three visiting companions, to argue that men are hopelessly weak. Referring to humans as “those dwelling in houses of clay,” he told Job: “[Their] foundation is in the dust! One crushes them more quickly than a moth. From morning to evening they are crushed to pieces; without anyone’s taking it to heart they perish forever.”—Job 4:19, 20.
Elsewhere in the Scriptures, we are likened to “earthen vessels”—fragile pots made of clay. (2 Cor. 4:7) We are weak because of inherited sin and imperfection. (Rom. 5:12) Left to ourselves, we are vulnerable to Satan’s attacks. But as Christians, we are not without help. Despite our weaknesses, we are precious in God’s eyes. (Isa. 43:4) Moreover, Jehovah gives holy spirit to those asking him. (Luke 11:13) His spirit can give us “power beyond what is normal,” enabling us to cope with any adversity Satan inflicts on us. (2 Cor. 4:7; Phil. 4:13) If we take our stand against the Devil, “solid in the faith,” God will make us firm and strong. (1 Pet. 5:8-10) Hence, we need not fear Satan the Devil.
mrt 32 ¶13-17
Protect Yourself From Misinformation
● Evaluate the source and content
What the Bible says: “Make sure of all things.”—1 Thessalonians 5:21.
Before believing or forwarding a story, even one that is popular or repeated in the news, verify that it is true. How?
Evaluate the reliability of the source. News media companies and other organizations may slant a story because of their commercial or political bias. Compare what you see in one news outlet with other sources. At times, friends may inadvertently pass on misinformation through email messages or social media posts. Therefore, do not trust a news item unless you can check the original source.
Make sure that the content is current and accurate. Look for dates, verifiable facts, and strong evidence to support what is being said. Be especially cautious if complex information seems to be oversimplified or if the report is designed to evoke an emotional reaction.
Efe erẹ Ẹhẹn
w03 5/15 22 ¶5-6
Remain Steadfast, and Win the Race for Life
Being part of the worldwide organization of true worshipers can have a powerful stabilizing effect on us. What a blessing it is to be associated with such a loving, global brotherhood! (1 Peter 2:17) And we can have a stabilizing effect on our fellow believers.
Consider the helpful actions of the upright man Job. Even the false comforter Eliphaz was forced to admit: “Anyone stumbling, your words would raise up; and knees giving way you would make firm.” (Job 4:4) How are we doing in this respect? We individually have the responsibility to help our spiritual brothers and sisters to endure in God’s service. In our dealings with them, we can act in the spirit of the words: “Strengthen the weak hands, you people, and make the knees that are wobbling firm.” (Isaiah 35:3) So why not make it your aim to strengthen and encourage one or two fellow Christians every time you meet with them? (Hebrews 10:24, 25) Heartening words of commendation and gratitude for their continued efforts to please Jehovah can really help them to remain steadfast with a view to winning the race for life.
OCTOBER 16-22
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | JOB 6-7
“We Rhe Roro Taghene Akpọ o Nuruo Ọhọ ne”
w06 3/15 14 ¶10
Highlights From the Book of Job
7:1; 14:14—What is meant by “compulsory labor” or “compulsory service”? Job’s distress was so severe that he thought of life as hard, arduous compulsory labor. (Job 10:17, footnote) Since the time one spends in Sheol—from the time of one’s death to the resurrection—is an enforced period, Job likened that time to compulsory service.
“Jehova . . . o Simi Ihworho rẹ Ẹhẹn Aye ọ Ghwọghọre”
ỌKEZẸKO, ana sabu roro kpahen urhomẹmro na taghene akpọ ọwan ọ vwọ tọ-ọ, ọ ji “vuọn rhẹ ukpokpogho.” (Job 14:1) Omarana, ẹhẹn ọwan ọnọ sabu seriotọre ọkezẹko. Idibo i Jehova buebun ọke ahwanren i ji vwo aruẹ iroro ọrana. Ezẹko i guọlọ hwu dede. (1 Ki. 19:2-4; Job 3:1-3, 11; 7:15, 16) Ọrẹn, ọgbọ buebun, Jehova—ro rhiẹ Osolobrugwẹ aye i hẹroso—nọ ha urhebro rẹn aye jeghwai ru aye gbanhon. A ya iyẹnrẹn aye rhotọre nọ sabu ha urhebro rẹn ọwan, ji bọn ọwan gbanhon.—Rom. 15:4.
g 1/12 16-17
When You Feel Like Giving Up on Life
Even though your situation may seem desperate, remember that you are not alone and that sadly nearly everyone is coping with some type of problem today. The Bible states: “All creation keeps on groaning together and being in pain together.” (Romans 8:22) While in the short term it may seem that your problem will never be resolved, things often do improve with the passing of time. In the meantime, what can help?
Share your feelings with a mature, trusted friend. The Bible says: “A true companion is loving all the time, and is a brother that is born for when there is distress.” (Proverbs 17:17) The righteous man Job, described in the Bible, opened up to others during his period of turmoil. When he felt what he referred to as “a loathing toward my life,” he stated: “I will give vent to my concern about myself. I will speak in the bitterness of my soul!” (Job 10:1) Confiding in others can diminish the intensity of your emotions, and it may give you a fresh perspective on the problems you face.
Pour out your heart to God in prayer. Some have the idea that prayer is just a psychological crutch, but the Bible says otherwise. Psalm 65:2 calls Jehovah God the “Hearer of prayer,” and 1 Peter 5:7 says: “He cares for you.” The Bible repeatedly stresses the importance of relying on God. For example:
“Trust in Jehovah with all your heart and do not lean upon your own understanding. In all your ways take notice of him, and he himself will make your paths straight.”—PROVERBS 3:5, 6.
“The desire of those fearing [Jehovah] he will perform, and their cry for help he will hear, and he will save them.”—PSALM 145:19.
“This is the confidence that we have toward him, that, no matter what it is that we ask according to his will, he hears us.”—1 JOHN 5:14.
“Jehovah is far away from the wicked ones, but the prayer of the righteous ones he hears.”—PROVERBS 15:29.
If you tell God the difficulties you face, he will provide help. For good reason, the Bible encourages you to “trust in him at all times . . . Before him pour out your heart.”—Psalm 62:8.
Efe erẹ Ẹhẹn
Kerhọ, Yono Jeghwai Dje Aruẹdọn Phia
10 Ana sabu hẹrokele i Jehova arha damoma vwẹruọ imizu ọwan owuowu. Damoma rhe imizu ukoko na rhọ. Lele aye tẹmro bọmọke uyono ọnọ ki tonrhọ ọrhẹ ọke uyono o fuen ne, lele aye wian uvuẹn aghwoghwo, ji ha use rẹn aye nẹ aye i leluo riẹ emaran kugbe. Wu rhe ruẹ omaran, wu na sabu mẹrẹnvwrurhe taghene omizu ro vwo kwe tẹmro buebun ọ zofa, omizu wu rorori taghene o vwo ufiuvwele ekwakwa ugboma, o tiobọnẹ ghwologhwolo, yanghene ekrun ri vwe kiki rhiẹ uyono, e diẹn ẹkparehaso. (Job 6:29) Itiọrurhomẹmro, o fo ne ‘fiomarhọ ẹmro awọrọ-ọ.’ (1 Tim. 5:13) Ọrẹn, o fori ne yono emru kpahen imizu ọwan ọrhẹ erhirhiẹ aye i rhiẹromẹrẹn ne.
OCTOBER 23-29
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | JOB 8-10
“Ẹguọlọ Atamwu i Jehova ọ Sẹrorẹ Ọwan nẹ Abọ Efian Echu”
w15 7/1 12 ¶3
Can We Really Please God?
Job suffered a series of personal hardships that seemed unfair. He got the wrong idea, concluding that God did not care whether he kept his faith in Him or not. (Job 9:20-22) Job was so convinced of his own righteousness that to others it sounded as though he were proclaiming himself more righteous than God.—Job 32:1, 2; 35:1, 2.
Me yẹ Ẹguọlọ Atamwu i Jehova o Mevirhọ Wẹn?
14 Ẹguọlọ atamwu i Jehova o simi ọwan. Uvuẹn ẹrhomo ri David ọ nẹ vwe i Jehova, ọrhọ ta: “Wẹwẹ ekete mie tiomanuẹ; wu na sẹrorẹ mẹ nẹ ukpokpoma. Wu na ha unuekoro aghọghọ usimi kinhariẹ mẹ. . . . Ẹguọlọ atamwu i Jehova o kinhariẹ ohworho rọ hẹrosuiẹ.” (Ps. 32:7, 10) Jerẹ oborẹ igbeyẹn ri kinhariẹ amwa ọke ahwanren, e simi ihworho re rhirhiẹ amwa na, omaran irueruo ẹguọlọ atamwu i Jehova o kinhariẹ ọwan, ro simi ọwan nẹ ekwakwa ri na sabu damu emevigbanhon ọwan ni. Habaye, ẹguọlọ atamwu i Jehova o mwu ọwan tikẹriẹ.—Jer. 31:3.
Efe erẹ Ẹhẹn
“Who Has Come to Know the Mind of Jehovah?”
19 What have we learned about “the mind of Jehovah”? We need to allow God’s Word to mold our understanding of Jehovah’s mind. We should never impose our limitations on Jehovah and judge him by our standards and thinking. Job stated: “[God] is not a man like me that I should answer him, that we should come together in judgment.” (Job 9:32) Like Job, when we start to understand the mind of Jehovah, we cannot help but exclaim: “Look! These are the fringes of his ways, and what a whisper of a matter has been heard of him! But of his mighty thunder who can show an understanding?”—Job 26:14.
20 As we read the Scriptures, what should we do if we come across a passage that is difficult to understand, especially with regard to Jehovah’s thinking? If after researching the matter we still do not have a clear answer, we can view this as a test of our trust in Jehovah. Remember, at times certain statements allow us an opportunity to express our faith in Jehovah’s qualities. Let us humbly acknowledge that we do not understand everything that he does. (Eccl. 11:5) We will thus be prompted to agree with these words of the apostle Paul: “O the depth of God’s riches and wisdom and knowledge! How unsearchable his judgments are and past tracing out his ways are! For ‘who has come to know Jehovah’s mind, or who has become his counselor?’ Or, ‘Who has first given to him, so that it must be repaid to him?’ Because from him and by him and for him are all things. To him be the glory forever. Amen.”—Rom. 11:33-36.
OCTOBER 30–NOVEMBER 5
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | JOB 11-12
“Izede Esa re ne ru Vwo Ẹghwanren ji Mẹrẹn Erere Nie Rhe”
w09 4/15 6 ¶17
Job Held High the Name of Jehovah
17 What helped Job to maintain his integrity? Clearly, before the calamities struck, he had already cultivated a close relationship with Jehovah. Although we have no evidence that he knew that Satan had challenged Jehovah, Job was determined to stay loyal. He said: “Until I expire I shall not take away my integrity from myself!” (Job 27:5) How did Job develop this close relationship? No doubt, he cherished what he had heard about God’s dealings with Abraham, Isaac, and Jacob, who were his distant relatives. And by observing creation, Job could discern many of Jehovah’s qualities.—Read Job 12:7-9, 13, 16.
Jehova Ọrhẹ Owẹwẹ i Havwiẹ Ọke Ephian
10 Vwo obọdẹn onyerẹnkugbe rhẹ imizu ukoko na. Guọlọ igbehian uvuẹn ukoko na wu na sabu yono mie, tobọ te erẹ ẹgbukpe ọrhẹ ekete aye i nurhe ọ vẹnẹ ọnọ. Baibol na ọ karorhọ ọwan taghene ẹghwanren “ọ ha uvwre ihworho ri kpako ne.” (Job 12:12) Eri kpako ne, ina ji sabu yono mie imizu ri rhiẹ iphuphẹn. Jonathan ọ ha ẹgbukpe buebun djerhi David, ọren ọrana ọ lẹrhẹ aye je rhiẹ ugbehia-an. (1 Sam. 18:1) David ọrhẹ Jonathan i ha userhumu rẹn omoma aye ga i Jehova udabọ ebẹnbẹn egbogbanhon. (1 Sam. 23:16-18) Irina, omizu ọmase ọye ọvo o rhiẹ Oseri Jehova uvuẹn ekruien, ọrhọ ta, “Imizu ukoko na ina ghini sabu rhiẹ izu ọrhẹ imizu ọwan. Jehova ọnọ sabu ha aye ha userhumu rẹn ọwan.”
11 Ọkezẹko ọ vwọ phẹrẹ re ne mwu igbehian ekpokpọ-ọ, maido orhianẹ wa zofa. Ratna, ro rhiẹ omizu ọmase rọ zofa, ro yono urhomẹmro na udabọ ẹkparehaso, ọrhọ ta, “Ni mi mẹrẹnvwrurhe taghene mi guọlọ userhumu ọrhẹ obẹhatua imizu ukoko na.” Ọnọ sabu bẹn wu na ta rẹn ọwọrọ kpahen obẹnbẹn wu vwori, ọrẹn wu rha ta oborẹ ọ ha ẹhọn rẹn ohworho, ọravwọ ọnọ sabu rhiẹ obọdẹn ugbehian wu vwori. Igbehian enọ i guọlọ ha urhebro ọrhẹ userhumu wẹn, ọrẹn aye i guọlọre taghene wu ta rẹn aye oborẹ aye ine ruie lele.
12 Izede owu ene ru mwu igbehian yẹ ọrẹ ene vwobọrhọ owian aghwoghwo na rhẹ imizu erọrọ. Carol, ra hunute vrẹn ne, ọrhọ ta: “Mi vwo omamọ igbehian buebun ne, fọkime mia ghwọghọ ọke kugbe rhẹ imizu emẹse erọrọ uvuẹn aghwoghwo na ọrhẹ owian Uvie na erọrọ. Jehova ọ ha userhumu mẹ uvwre ẹgbukpe buebun rhe ne fọkiẹ igbehian enana.” Omamọ emru re ne mwu igbehian rhẹ imizu ukoko na. Jehova ọ ha aruẹ igbehian enana ha userhumu rẹn ọwan ọke ẹhẹn ọwan orho seriotọre, jerẹ ọke re mwuomarhọ.—Prov. 17:17.
it-2 1190 ¶2
Wisdom
Divine Wisdom. Wisdom in the absolute sense is found in Jehovah God, who is “wise alone” in this sense. (Ro 16:27; Re 7:12) Knowledge is acquaintance with fact, and since Jehovah is the Creator, who is “from time indefinite to time indefinite” (Ps 90:1, 2), he knows all there is to know about the universe, its composition and contents, its history till now. The physical laws, cycles, and standards upon which men rely in their research and invention, and without which they would be helpless and have nothing stable upon which to build, are all of His making. (Job 38:34-38; Ps 104:24; Pr 3:19; Jer 10:12, 13) Logically, his moral standards are even more vital for stability, sound judgment, and successful human living. (De 32:4-6; see JEHOVAH [A God of moral standards].) There is nothing beyond his understanding. (Isa 40:13, 14) Though he may allow things that are contrary to his righteous standards to develop and even temporarily prosper, the future ultimately rests with him and will conform precisely to his will, and the things spoken by him “will have certain success.”—Isa 55:8-11; 46:9-11.
Efe erẹ Ẹhẹn
w08 8/1 11 ¶5
Communicating With Adolescents
▪ ‘Do I discern the message behind the words?’ Job 12:11 says: “Does not the ear itself test out words as the palate tastes food?” Now more than ever, you need to “test out” what your son or daughter says. Adolescents often speak in absolutes. For example, your son or daughter might say, “You always treat me like a child!” or “You never listen to me!” Rather than picking on the technical inaccuracies of “always” and “never,” recognize that your child is probably not speaking in literal terms. For instance, “You always treat me like a child” could mean “I feel that you don’t trust me,” and “You never listen to me” might mean “I want to tell you how I really feel.” Try to discern the message behind the words.