Ẹbe Ra Rionbọra Vwẹ Ọbe Uyono rẹ Akpeyeren Avwanre vẹ Iruo Ruvie Na
SEPTEMBER 5-11
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 1 IVIE 9-10
“Jiri Jihova Fikirẹ Aghwanre Rọyen”
w99 7/1 30 ¶6
A Visit That Was Richly Rewarded
Upon meeting Solomon, the queen began testing him with “perplexing questions.” (1 Kings 10:1) The Hebrew word here used can be translated “riddles.” But this does not mean that the queen engaged Solomon in trivial games. Interestingly, at Psalm 49:4, the same Hebrew word is used to describe serious questions regarding sin, death, and redemption. Likely, then, the queen of Sheba was discussing deep subjects with Solomon that tested the depth of his wisdom. The Bible states that she “began to speak to him all that happened to be close to her heart.” Solomon, in turn, “went on to tell her all her matters. There proved to be no matter hidden from the king that he did not tell her.”—1 Kings 10:2b, 3.
w99 11/1 20 ¶6
When Generosity Abounds
Astounded at what she heard and saw, the queen humbly replied: “Happy are these servants of yours who are standing before you constantly, listening to your wisdom!” (1 Kings 10:4-8) She did not pronounce Solomon’s servants happy because they were surrounded by opulence—although they were. Rather, Solomon’s servants were blessed because they could constantly listen to Solomon’s God-given wisdom. What a fine example the queen of Sheba is for Jehovah’s people today, who bask in the wisdom of the Creator himself and that of his Son, Jesus Christ!
w99 7/1 30-31
A Visit That Was Richly Rewarded
The queen of Sheba was so impressed with Solomon’s wisdom and the prosperity of his kingdom that there was “no more spirit in her.” (1 Kings 10:4, 5) Some take this phrase to mean that the queen was left “breathless.” One scholar even suggests that she fainted! Be that as it may, the queen was amazed at what she had seen and heard. She pronounced Solomon’s servants happy for being able to hear this king’s wisdom, and she blessed Jehovah for putting Solomon on the throne. Then she gave the king costly gifts, the gold alone totaling, by modern values, some $40,000,000. Solomon too presented gifts, giving the queen “all her delight for which she asked.”—1 Kings 10:6-13.
Efe Eghanghanre
w08 11/1 22 ¶4-6
Did You Know?
How much gold did King Solomon own?
The Scriptures say that Hiram, king of Tyre, sent four tons of gold to Solomon, the queen of Sheba gave him a similar amount, and Solomon’s fleet brought over 15 tons of gold from Ophir. “The weight of the gold that came to Solomon in one year,” says the account, “amounted up to six hundred and sixty-six talents of gold,” or more than 25 tons. (1 Kings 9:14, 28; 10:10, 14) Is this plausible? How big were royal gold reserves in antiquity?
An ancient inscription, which scholars judge as credible, states that Pharaoh Thutmose III of Egypt (second millennium B.C.E.) presented some 13.5 tons of gold to the temple of Amun-Ra at Karnak. During the eighth century B.C.E., the Assyrian King Tiglath-pileser III received over 4 tons of gold in tribute from Tyre, and Sargon II gave the same amount of gold as a gift to the gods of Babylon. King Philip II of Macedonia (359-336 B.C.E.) is reported to have extracted more than 28 tons of gold each year from the mines of Pangaeum in Thrace.
When Philip’s son Alexander the Great (336-323 B.C.E.) captured the Persian city of Susa, he is said to have taken some 1,180 tons of gold from it and almost 7,000 tons from the whole of Persia. So when compared with these reports, the Bible’s description of King Solomon’s gold is not exaggerated.
SEPTEMBER 12-18
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 1 IVIE 11-12
“Vwẹ Aghwanre Vwọ Sane Ọrivẹ rẹ Ọrọnvwe Wẹn”
“Ono Ẹbẹre rẹ Ọrovwohwo?”
7 E se yono erọnvwọn buebun nẹ udje rẹ Ovie Solomọn. Solomọn guọnọ odjekẹ mie Jihova ọke rọ vwọ hẹ eghene. Jihova da kẹ aghwanre rode. Ọ da je vuẹ nẹ ọ bọn uwevwin rẹ ẹga oyoyovwin ọvo kẹ ọyen vwẹ Jerusalẹm. Jẹ ukuko na, Solomọn da kpare oyerinkugbe rọyen vẹ Jihova kufia. (1 Ivie 3:12; 11:1, 2) Urhi rẹ Ọghẹnẹ tare nẹ ovie rẹ ihwo rẹ Hibru “ghwẹ eya gidi oma-a udu rọye de rhi kurhẹriẹ.” (Urhi 17:17) Solomọn nyẹme-e, ọ da rọvwọn eya 700. Vwọba, o de ji vwo esen 300. (1 Ivie 11:3) Buebun rẹ eya na egọedjọ re dia ihwo rẹ Izrẹ-ẹl. Ọtiọyena, Solomọn de churhi rẹ Ọghẹnẹ rọ vwọ rọvwọn eya erhorha.—Urhi 7:3, 4.
Mavọ Yen Wọ sa Vwọ Sẹro rẹ Ubiudu Wẹn?
6 Eshu chukoku irhi rẹ Jihova ji gbevwọso fikirẹ ojevwe romobọ. Ọ guọnọre nẹ avwanre vwẹrokere ọyen. Jẹ, ọ riẹnre nẹ ọ cha sa gba avwanre vwo vwo ọkpo rẹ iroro vẹ iruemu ri rhe re-e. Ọtiọyena, kọ guọnọ idjerhe efa ro se vwo ru ọdavwẹ rọyen na. Kerẹ udje, Eshu miovwin ihwo buebun vwẹ akpọ na re. (1 Jọn 5:19) O niro nẹ avwanre che nene ayen ghwọrọ ọke kugbe, dede nẹ avwanre riẹnre nẹ orharhe igbeyan che miovwo iroro vẹ uruemu rẹ avwanre. (1 Kọr. 15:33) Ufi yena mu Ovie Solomọn. Solomọn rọvwọn eya rẹ igiye buebun, ayen da riẹriẹ te ẹdia rẹ ayen vwo “ku udu rọye rhẹriẹ” vwo nẹ ẹga rẹ Jihova.—1 Ivie 11:3.
“Ono Ẹbẹre rẹ Ọrovwohwo?”
9 Ẹkẹvuọvo, Jihova kuẹrofia kẹ oruchọ-ọ. Baibol na da ta: “Ivun ri Solomọn de miovwi Ọrovwohwo, fikiridie udu rọye kurhẹriẹ nẹ Ọrovwohwo . . . rọ vwẹ oma phia kẹ asiava, o de ji urhi kẹ kpahe emu nana, nẹ o nenesi rẹ edjọ efa-a; ẹkẹvuọvo ọ gbe yọnrọn urhi rẹ Ọrovwohwo jiri-i.” Ọtiọyena, Jihova de chukokuo. Emọ rọyen rhe se sun uvie rẹ Izrẹl ejobi-i, ayen da je rioja rẹ ukpokpogho buebun nẹ uvwiẹ kpo uvwiẹ.—1 Ivie 11:9-13.
Efe Eghanghanre
Mane Ọ Mrẹ Ẹroesiri rẹ Ọghẹnẹ
Fikirẹ ẹvwọsuọ na, Rehoboam de koko isodje rọyen. Ẹkẹvuọvo, womarẹ ọmraro Shemaya Jihova da vuẹ Rehoboam: “Wọ yanra-an eyẹ wọ ra họnre imoni wẹn ihwo rẹ Izrẹli-i. Rhivwi kpo dohwo duwevwi rọye kidie emu nana obọ mẹ o nurhe.”—1 Ivie 12:21-24.
Vwẹro roro oborẹ oma ru Rehoboam ọke rẹ Ọghẹnẹ vwọ vuẹ nẹ ọ họnra-a! Die yen ihwo cha ta kpahen ovie nana ro guegue ihwo na nẹ ọ cha vwẹ “akpakpasimagha” fa ayen, rọ da rhoma wene ẹwẹn nẹ o rhe che nene ihwo na họnre ọfa-a? (Ni 2 Ikun Rivie 13:7.) Dedena, ovie na vẹ ituofovwin rọyen “de nyo ota rẹ Ọrovwohwo, ayen da yanran kpo, kirobo rẹ ota rẹ Ọrovwohwo epha.”
Die yen ikuegbe nana yono avwanre? Aghwanre herọ siẹrẹ e de nyupho rẹ Ọghẹnẹ, ọ da tobọ dianẹ ọyena cha nẹrhẹ ihwo vwẹ avwanre jehwẹ. Ẹmienyo cha nẹrhẹ e vwo ebruphiyọ vẹ ẹroesiri rẹ Ọghẹnẹ.—Urhi 28:2.
Die yen nẹ obuko rẹ orhiẹn-ebro rẹ Rehoboam na rhe? Rọ vwọ kpairoro vrẹ ofovwin ro che nene ẹgborho kpokpọ na phi nu, ọ da tẹnrovi ebabọn rẹ irere sansan vwẹ ibrotọ rẹ Juda vẹ Bẹnjamin ro ji suẹn. Ọ nabọ ru irere na “gangan.” (2 Ikun 11:5-12) Ma rho, o nene irhi rẹ Jihova vwẹ ọke evo. Buebun rẹ ihwo bicha Rehoboam ọke rẹ uvwie ihwe rẹ Jeroboam suẹn na vwo muomaphiyọ edjọẹgọ, kidie ayen rhe Jerusalẹm rhi vwomaba ẹga rẹ uyota. Ọnana da nẹrhẹ “oma fu Rehoboam.” (2 Ikun 11:16, 17) Ọtiọyena, ẹmienyo rẹ Rehoboam da nẹrhẹ usuon rọyen gan.
SEPTEMBER 19-25
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 1 IVIE 13-14
“Diesorọ A Vwọ Vwomakpotọ ji Vwo Ẹwẹn rẹ Otekẹvwẹ?”
w08 8/15 8 ¶4
Maintain Loyalty With a Unified Heart
4 Then Jeroboam says to the man of the true God: “Do come with me to the house and take sustenance, and let me give you a gift.” (1 Ki. 13:7) What is the prophet to do now? Should he accept the king’s hospitality after delivering a message of condemnation to him? (Ps. 119:113) Or should he reject the king’s invitation, even though the king appears to be remorseful? Jeroboam certainly has the means to lavish expensive gifts on his friends. If God’s prophet has harbored any secret desire for material things, the king’s offer is likely to be a huge temptation. However, Jehovah has commanded the prophet: “You must not eat bread or drink water, and you must not return by the way that you went.” So the prophet unequivocally replies: “If you gave me half of your house I would not come with you and eat bread or drink water in this place.” And the prophet leaves Bethel by another way. (1 Ki. 13:8-10) What lesson does the prophet’s decision teach us about heartfelt loyalty?—Rom. 15:4.
w08 8/15 11 ¶15
Maintain Loyalty With a Unified Heart
15 What else can we learn from the error of the prophet from Judah? Proverbs 3:5 states: “Trust in Jehovah with all your heart and do not lean upon your own understanding.” Rather than continue to rely on Jehovah as he had in the past, on this occasion the prophet from Judah trusted his own judgment. His mistake cost him his life and his good name with God. How forcefully his experience underscores the value of modestly and loyally serving Jehovah!
w08 8/15 9 ¶10
Maintain Loyalty With a Unified Heart
10 The prophet from Judah should have been able to see through the ruse of the old prophet. He could have asked himself, ‘Why would Jehovah send an angel to someone else with new instructions for me?’ The prophet could have asked Jehovah to clarify the direction, but the Scriptures do not indicate that he did so. Instead, “he went back with [the old man] that he might eat bread in his house and drink water.” Jehovah was not pleased. When the deceived prophet finally got on his way back to Judah, a lion found him and killed him. What a tragic end to his prophetic career!—1 Ki. 13:19-25.
Efe Eghanghanre
w10 7/1 29 ¶5
He Looks for the Good
Most important, the words of 1 Kings 14:13 teach us something beautiful about Jehovah and what he looks for in us. Recall that something good was “found in” Abijah. Jehovah evidently searched through Abijah’s heart until He found a trace of goodness. Compared to his family, Abijah was, as one scholar put it, the lone pearl “in a heap of pebbles.” Jehovah cherished this goodness and rewarded it, granting a measure of mercy to this one member of a wicked family.
SEPTEMBER 26–OCTOBER 2
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 1 IVIE 15-16
“Asa Fiudugberi—Kẹ Owẹ Vwo?”
w12 8/15 8 ¶4
“There Exists a Reward for Your Activity”
During the 20 years that followed the division of Israel into two kingdoms, Judah had become thoroughly corrupted by pagan practices. When Asa became king in 977 B.C.E., even the royal court was tainted by the worship of Canaanite fertility gods. But the inspired chronicle of Asa’s reign says that he “proceeded to do what was good and right in the eyes of Jehovah his God.” Asa “removed the foreign altars and the high places and broke up the sacred pillars and cut down the sacred poles.” (2 Chron. 14:2, 3) Asa also ousted from the kingdom of Judah “the male temple prostitutes,” who practiced sodomy in the name of religion. Asa did not limit himself to these purges. He also urged the people to “search for Jehovah the God of their forefathers” and to observe “the law and the commandment” of God.—1 Ki. 15:12, 13; 2 Chron. 14:4.
Ga Jihova vẹ Ubiudu Ọsoso!
7 E jẹ avwanre ohwo vuọvo hiẹ ubiudu avwanre sẹ a ghene vwẹ ẹga ọsoso vwọ kẹ Ọghẹnẹ. Nọ oma wẹn, ‘Mi muegbe mi vwo ru obo ri je Jihova, me vwọ chochọ rẹ ẹga rẹ uyota, je chọn iniọvo na uko vwọ sen orharhe iruemu?’ Roro kpahen uduefiogbere rẹ Asa vwori rọ vwọ djẹ Maakah nẹ ẹdia rẹ “oni rẹ ovie” rẹ otọ na! Ọ sa dianẹ wo vwo ohwo vuọvo ro vwo uruemu rẹ oni rẹ ovie na-a, ẹkẹvuọvo orọnvwọn sa phia rẹ wọ da sa vwẹrokere oruru rẹ Asa na. Kerẹ udje, ohwo rẹ orua wẹn, yẹrẹ ugbeyan rọ kẹrowẹ mamọ de ru umwemwu, jẹ ọ rhọnvwe kurhẹriẹ-ẹ, a da djẹ nẹ ukoko vwo? Wo che brorhiẹn kpakpata wọ vwọ kẹnoma kẹ? Ubiudu wẹn che mu we vwo ru ọtiọyen?
it-1 184-185
Asa
Despite the lack of wisdom and spiritual insight he manifested at times, Asa’s good qualities and freedom from apostasy evidently outweighed his errors, and he is viewed as one of the faithful kings of the line of Judah. (2Ch 15:17) The 41-year reign of Asa touched or covered the reigns of eight kings of Israel: Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Tibni (who ruled a segment of Israel in opposition to Omri), and Ahab. (1Ki 15:9, 25, 33; 16:8, 15, 16, 21, 23, 29) Upon Asa’s death his son Jehoshaphat became king.—1Ki 15:24.
Efe Eghanghanre
w98 9/15 21-22
Is God Real to You?
For example, read the prophecy about the penalty for rebuilding Jericho and then consider its fulfillment. Joshua 6:26 states: “Joshua had an oath pronounced at that particular time, saying: ‘Cursed may the man be before Jehovah who gets up and does build this city, even Jericho. At the forfeit of his firstborn let him lay the foundation of it, and at the forfeit of his youngest let him put up its doors.’ ” Fulfillment came some 500 years later, for we read at 1 Kings 16:34: “In [King Ahab’s] days Hiel the Bethelite built Jericho. At the forfeit of Abiram his firstborn he laid the foundation of it, and at the forfeit of Segub his youngest he put up its doors, according to Jehovah’s word that he spoke by means of Joshua the son of Nun.” Only a real God could inspire such prophecies and see to their fulfillment.
OCTOBER 3-9
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 1 IVIE 17-18
“Mavọ Ovwan Vwo Iroro Ivivẹ Krite?”
Vwo Esegbuyota—Brorhiẹn rẹ Aghwanre!
6 Ọke rẹ emọ rẹ Izrẹl vwo te Otọ rẹ Ive na nu, ayen hirharoku orhiẹn ọghanghanre ọvo: Ga Jihova yẹrẹ eghẹnẹ efa. (Se Joshua 24:15.) E se no nẹ orhiẹn yena bẹnre-e. Dedena, orhiẹn rayen che mudiaphiyọ arhọ yẹrẹ ughwu vwọ kẹ ayen. Vwẹ ọke rẹ Iguẹdjọ na, emọ rẹ Izrẹl brorhiẹn rẹ ẹkpa ọke sansan. Ayen chukoku Jihova, ra ga eghẹnẹ refian. (Iguẹ. 2:3, 11-23) Ji roro kpahen ọke ọfa rẹ ihwo rẹ Ọghẹnẹ vwo hirharoku orhiẹn ọfa. Ọmraro Ilaija phi ojẹ ivẹ na phiyotọ kẹ ayen phephẹn: Ga Jihova yẹrẹ ọghẹnẹ refian re se Baal. (1 Ivie 18:21) Ilaija da ghwọku ihwo na fikirẹ ẹwẹn ivivẹ rayen. Wo se roro nẹ orhiẹn nana bẹnre-e kidie ọyen emu aghwanre ra vwọ ga Jihova, ọ je vọn vẹ erere. Vwọrẹ uyota, o vwo ohwo vuọvo ro vwo ọhọ rọ guọnọ sikẹrẹ Baal kakaka-a. Dedena, emọ rẹ Izrẹl na ji “vwo iroro ivivẹ.” Vwọrẹ aghwanre, Ilaija da vwẹ uchebro kẹ ayen nẹ ayen jojẹ rẹ ayen vwọ ga Jihova.
Ọ Chochọn rẹ Ẹga rẹ Uyota
15 Irherẹn ri Baal da rhoma ru omeru rayen ganphiyọ, “ayen da van gangan, ayen da vwẹ erakivẹ bru oma kirobo rẹ uruemu rayen epha, bẹsiẹ rẹ ọbara ki rhi hwẹ ku ayen oma.” Enana ejobi na ji odiodi! “E nyo urhuru ọvuọvo-o; ohwo ọvuọvo nyori-i, ohwo ọvuọvo davwerhọ-ọ.” (1 Ivie 18:28, 29) Vwọrẹ uyota, Baal hẹ asan vuọvo-o. Eshu yen de reyọ odẹ yena vwọ phiẹn ihwo nẹ agada ri Jihova. O muẹro dẹn nẹ ofudjevwe vẹ ophọphọvwe yen che norhe siẹrẹ a da ga onini ọfa ukperẹ Jihova.—Se Une Rẹ Ejiro 25:3; 115:4-8.
Ọ Chochọn rẹ Ẹga rẹ Uyota
18 Tavwen Ilaija ke nẹrhovwo, ọkiọvo otu buebun ri siomakoko na vwo ẹwẹn ivivẹ sẹ Jihova je ọghẹnẹ rẹ efian kerẹ Baal. Ilaija vwọ nẹrhovwo nu, ayen rhe vwo ẹwẹn ivivẹ ọfa-a. Ikuegbe na da ta: “Etiyin erhanre rẹ Ọrovwohwo de shotọ, ọ da torhẹ izobo na, vẹ irhe na, vẹ ibieragha na, vẹ iwurhie na, ọ da rare ame rọ hẹ ukpotọ na kpae.” (1 Ivie 18:38) Ọyena ghini ẹkpahọnphiyọ rẹ igbevwunu dẹn! Kẹ die yen ihwo na ruru?
Efe Eghanghanre
w08 4/1 19, box
He Watched, and He Waited
How Long Was the Drought in Elijah’s Day?
Jehovah’s prophet Elijah announced to King Ahab that the long drought would end soon. That happened “in the third year”—evidently counting from the day Elijah first announced the drought. (1 Kings 18:1) Jehovah sent rain soon after Elijah said that He would. Some might conclude, then, that the drought ended during the course of its third year and that it was therefore less than three years long. However, both Jesus and James tell us that the drought lasted “three years and six months.” (Luke 4:25; James 5:17) Is this a contradiction?
Not at all. You see, the dry season in ancient Israel was quite long, lasting up to six months. No doubt Elijah came to Ahab to announce the drought when the dry season was already proving to be unusually long and severe. In effect, the drought had begun nearly half a year earlier. Thus, when Elijah announced the end of the drought “in the third year” from his previous announcement, the drought had already lasted nearly three and a half years. The full “three years and six months” had elapsed by the time all the people assembled to witness the great test on Mount Carmel.
Consider, then, the timing of Elijah’s first visit to Ahab. The people believed that Baal was “the rider of the clouds,” the god who would bring rains to end the dry season. If the dry season was unusually long, people likely wondered: ‘Where is Baal? When will he bring the rains?’ Elijah’s announcement that neither rain nor dew would occur until he said so must have been devastating to those Baal worshippers.—1 Kings 17:1.
OCTOBER 10-16
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 1 IVIE 19-20
“Vwẹroso Jihova Vwọ kẹ Uchebro”
Vwẹroso Jihova Ọke Wọ Da Ro Ẹnwan
5 Se 1 Ivie 19:1-4. Ẹkẹvuọvo oshọ mu Ilaija ọke rẹ Aye Ovie Jẹzibẹl vwọ djuguegue muo nẹ o che hwe. Ọ da djẹ kpo Beer-sheba. Ofu de dje te ẹdia rọ vwọ tanẹ “ọye ghwe ghwu siẹvo.” Diesorọ ofu vwo dje? Ilaija gbare-e, ọyen “ohwo kirobo rẹ avwanre epha na.” (Jems 5:17) Ọ sa dianẹ ẹnwan muro rọ, oma je rhọ. Ọhọhọ nẹ Ilaija roro nẹ ẹgbaẹdavwọn ro vwo titi ẹga rẹ uyota ofefe, ihwo ri Izrẹl rhọnvwe ru ewene vuọvo-o. O ji se roro nẹ ọyen ọvo yen je ga Jihova. (1 Ivie 18:3, 4, 13; 19:10, 14) Uruemu rẹ ọmraro nana rọ fuevun na djephia, se gbe avwanre unu. Ẹkẹvuọvo Jihova vwo ẹruọ rẹ ebẹnbẹn rẹ Ilaija hirharoku na.
Ọ Mrẹ Uchebro Vwo nẹ Obọ rẹ Ọghẹnẹ Rọyen Rhe
13 Mavọ wo rorori nẹ oma ru Jihova ọke rọ vwọ kpare ẹro mrẹ odibo rọyen vwo nẹ obo odjuvwu rhe, ro sherhẹn otọ rẹ urhe vwevunrẹ aton na, rọ vwọ rẹ nẹ ughwu rhi hwe ọyen? Ẹkpahọnphiyọ na bẹnre-e. Ilaija vwọ vwerhẹn, Jihova de ji amakashe rọyen bro ra. Amakashe na da rhọvwọn Ilaija ro vwo djobọte, ọ da ta: “Vrẹn wọ re emu.” Ilaija de ru ọtiọyen, kidie amakashe na mu ikara rọ rhorha ghwoghwoghwo vẹ ame phiyotọ kẹ. Ọ tobọ kpẹvwẹ amakashe na? Ikuegbe na vuẹ avwanre nẹ ọmraro na da re je da tavwen ọ ke rhoma shevwerhẹ. Oma yen ghwọrerọ gan nọ ro vwo jẹ ota ẹta? Obo rọ wanre eje, amakashe na da rhọvwọn ọ rẹ obọ rivẹ, ọkiọvo vwẹ edegburhiọke. Ọ da rhoma vuẹ Ilaija nẹ, “Vrẹn wọ re emu.” Vwọba, ọ da ta: “Oyan na de rhi gro nọ kẹ wẹ.”—1 Ivie 19:5-7.
Ọ Mrẹ Uchebro Vwo nẹ Obọ rẹ Ọghẹnẹ Rọyen Rhe
21 Ikuegbe na jẹ avwanre riẹn nẹ Jihova hẹ evunrẹ odju na, otọ rọ bẹre na, yẹrẹ ogidi erhanre na-a. Ilaija riẹnre nẹ Jihova họhọ Baal re rhiẹromrẹ jẹ e se djisẹ rọye-en, rẹ ihwo tare nẹ ọyen “ọ ro suẹn egho na,” yẹrẹ ọghẹnẹ rọ nẹrhẹ osio rhọ. Obọ ri Jihova yen odju na, otọ rọ bẹre na, kugbe ogidi erhanre na nurhe, ẹkẹvuọvo Jihova rho nọ kemu kemu rọ mare. Odjuvwu na dede cha sa gba-a! (1 Ivie 8:27) Ukẹcha vọ yen enana ejobi vwọ kẹ Ilaija? Karophiyọ nẹ oshọ muo. Ẹkẹvuọvo, fikirẹ odjephia rẹ ẹgba ri Jihova rẹ Ilaija rhiẹromrẹ na, o rhe vwo oboresorọ ọ vwọ djoshọ rẹ Ehab vẹ Jẹzibẹli-i!—Se Une Rẹ Ejiro 118:6.
Ọ Mrẹ Uchebro Vwo nẹ Obọ rẹ Ọghẹnẹ Rọyen Rhe
22 Erhanre na vwo fun nu, asan eje de ru riẹin, Ilaija de nyo “umurhuru bọrọ bọrọ.” Urhuru na da vuẹ Ilaija nẹ ọ rhoma ta ọdavwẹ rọyen, Ilaija de ru ọtiọyen ọ rẹ obọ rivẹ. Ọkiọvo ọyena nẹrhẹ ẹwẹn rọyen totọ. O muẹro dẹn nẹ Ilaija mrẹ ọbọngan vwo nẹ oborẹ “umurhuru bọrọ bọrọ” rhoma rhe vuẹ. Jihova vwẹ imuẹro kẹ Ilaija nẹ o fiemu kẹ ọyen. Vwẹ idjerhe vọ? Ọ vuẹrẹ ọhọre rọyen kpahen obo re cha phia kẹ ẹga ri Baal vwẹ otọ rẹ Izrẹl vwẹ ọke rọ cha obaro. O phẹnre dẹn nẹ ewian rẹ Ilaija dia ofefe-e, kidie Ọghẹnẹ che ru orugba rẹ ọhọre rọyen kpahen ẹga ri Baal. Vwọba, Ilaija ji che vwobọ vwẹ orugba rẹ ọhọre yena, kidie Jihova vwẹ odjekẹ evo kiriguo vwọ kẹ, o de ji jo rhivwin re ruiruo rọyen.—1 Ivie 19:12-17.
Efe Eghanghanre
w97 11/1 31 ¶2
An Example of Self-Sacrifice and Loyalty
Many of God’s servants today display a similar spirit of self-sacrifice. Some have left their “fields,” their livelihoods, to preach the good news in distant territories or to serve as members of a Bethel family. Others have traveled to foreign lands to work on the Society’s construction projects. Many have accepted what might be called lowly tasks. Yet, no one who slaves for Jehovah is performing an insignificant service. Jehovah appreciates all who serve him willingly, and he will bless their spirit of self-sacrifice.—Mark 10:29, 30.
OCTOBER 17-23
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 1 IVIE 21-22
“Vwẹrokere Oborẹ Jihova Reyọ Ogangan Rọyen Vwo Ruiruo Vwẹ Enu rẹ Ihwo Wan”
it-2 21
Jehovah of Armies
When Joshua saw an angelic visitor near Jericho and asked him if he was for Israel or for the enemy side, the reply was, “No, but I—as prince of the army of Jehovah I have now come.” (Jos 5:13-15) The prophet Micaiah told Kings Ahab and Jehoshaphat, “I certainly see Jehovah sitting upon his throne and all the army of the heavens standing by him, to his right and to his left,” clearly referring to Jehovah’s spirit sons. (1Ki 22:19-21) The use of the plural form in “Jehovah of armies” is appropriate, inasmuch as the angelic forces are described not only in divisions of cherubs, seraphs, and angels (Isa 6:2, 3; Ge 3:24; Re 5:11) but also as forming organized groups, so that Jesus Christ could speak of having “more than twelve legions of angels” available at his call. (Mt 26:53) In Hezekiah’s plea to Jehovah for help he called him “Jehovah of armies, the God of Israel, sitting upon the cherubs,” evidently alluding to the ark of the covenant and the cherub figures on its cover, symbolizing Jehovah’s heavenly throne. (Isa 37:16; compare 1Sa 4:4; 2Sa 6:2.) Elisha’s fearful servant was reassured by a miraculous vision in which he saw the mountains around the besieged city of Elisha’s residence “full of horses and war chariots of fire,” part of Jehovah’s angelic hosts.—2Ki 6:15-17.
“Kristi hẹ Uyovwi rẹ Ọshare Kọshare”
9 Omaevwokpotọ. Dede nẹ Jihova yen Ohwo rọ ma ghwanre, jẹ ọ je kerhọ rẹ iroroẹjẹ rẹ idibo rọyen. (Jẹn. 18:23, 24, 32) Ọ vwẹ uphẹn kẹ ihwo rehẹ otọ rẹ usuon rọyen nẹ ayen reyọ iroroẹjẹ vwọ phia. (1 Ivie 22:19-22) Jihova pha gbagba, ẹkẹvuọvo o rhẹro rẹ ogbagba mie avwanre-e. Ukperẹ ọtiọyen, ọ vwẹ ukẹcha kẹ avwanre. (Une 113:6, 7) Baibol na tobọ tanẹ Jihova ọyen “ọchuko.” (Une 27:9; Hib. 13:6) Ovie Devid tare nẹ ọyen se ruiruo ride rọyen gba kidie Jihova vwomakpotọ ji bicha ọyen.—2 Sam. 22:36.
it-2 245
Efian
Jihova Ọghẹnẹ vwẹ uphẹn kẹ ihwo ri vwo ẹguọnọ rẹ efian nẹ ayen mrẹ “ibeghe ọgangan, rere ayen vwo se efian gbuyota,” ukperẹ iyẹnrẹn esiri ro shekpahen Jesu Kristi. (2 Tẹsa. 2:9-12) A mrẹ udje rẹ ọnana womarẹ obo re phiare ikpe buebun re wanre, vwẹ ọke rẹ Ọvie Ehab vwo sun Izrẹl. Emraro rẹ efian vwo imuẹro kẹ Ehab nẹ o che phi ihwo rẹ Ramot-gilead kparobọ, ẹkẹvuọvo ọmraro rẹ Jihova re se Maikaya da rha tanẹ e che phio kparobọ. Kirobo rẹ Maikaya mrẹre vwẹ emramrẹ, Jihova da vwẹ uphẹn kẹ amakashe ọvo nẹ ọ dia ẹwẹn “rẹ efian” vwẹ unu rẹ emraro rẹ Ehab. Kọyen, amakashe na nẹrhẹ ayen ta obo rehẹ ẹwẹn rayen vẹ oborẹ Ehab guọnọ nyo ukperẹ ayen vwọ ta uyota na. Dede nẹ e si Ehab orhọ, jẹ o vwo ẹguọnọ rẹ efian na, o de ji ghwu phiyọ.—1 Ivie 22:1-38; 2 Ikun 18.
Efe Eghanghanre
Die Yen Omudiaphiyọ E Ghini Vwo Kurhẹriẹ?
4 Ukuotọ rọyen odirin ri Jihova de rhi vwoba. Jihova de ji Ilaija ra vuẹ Ehab kugbe Jẹzibẹl obo ro che gboja kẹ ayen wan. Jihova cha ghwọrọ orua rọyen eje. Ota rẹ Ilaija de te Ehab ẹwẹn. O gbe ohwo unu mamọ nẹ ọshare nana ro ru udu gangan na da “rhe vwẹ oma kpotọ.”—1 Ivie 21:19-29.
5 Dede nẹ Ehab vwomakpotọ vwẹ ọke yena, jẹ obo rọ rhoma ru ukuko na djerephia nẹ okurhẹriẹ rọyen na nẹ otọ rẹ ubuidu rọyen rhe-e. Ọ sa davwẹngba vwo si ẹga ri Baal nẹ otọ na-a. O ji jiro kẹ ihwo na nẹ ayen vwẹ ẹga kẹ Jihova-a. Erọnvwọn efa rẹ Ehab ruru ji djephia nẹ o ghini kurhẹriẹ-ẹ.
6 Ọke ọfa rẹ Ehab vwo durhie omamọ rẹ Ovie Jehoshaphat rọ dia ohwo ro suẹn Juda nẹ ọ vwomaba ọyen vwo phi ofovwin vwọso ihwo ri Siria, Jehoshaphat da vwẹ iroroẹjẹ phia nẹ ayen nọ mie ọmraro ri Jihova tavwen. Vwẹ ẹsosuọ Ehab rhọvwephiyọ iroroẹjẹ na-a kidie ọ tare nẹ, “ohwo ọvo ji chekọ re se duotọ rẹ Ọrovwohwo vwẹ obọ rọye . . . ẹkẹvuọvo o tu vwe oma, kidie ọ mraro esiri kpahe ovwẹ-ẹ, ẹkẹvuọvo umiovwo.” Dedena, ayen je ra nọ mie ọmraro Maikaya. Oborẹ Ehab tare na uyota, ọmraro rẹ Ọghẹnẹ na mraro rẹ umiovwo kpahen Ehab. Ukperẹ Ehab vwo kurhẹrie je guọnọ evwoghwovwo ri Jihova, o de mu ọmraro na phiyo uwodi. (1 Ivie 22:7-9, 23, 27) Dede nẹ o se mu ọmraro na phiyọ uwodi, jẹ ọ sa dobọ re orugba rẹ aroẹmrẹ na ji-i. Vwẹ ofovwin rẹ ayen rare na, e de hwe Ehab.—1 Ivie 22:34-38.
OCTOBER 24-30
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 2 IVIE 1-2
“Omamọ rẹ Udje rẹ Uyono”
How Elders Train Others to Become Qualified
15 The account of Elijah’s successor, Elisha, also indicates how brothers today can show due respect for experienced elders. After Elijah and Elisha had visited a group of prophets in Jericho, the two men walked to the Jordan River. There, “Elijah took his official garment and rolled it up and struck the waters, and they were divided.” After crossing the dry riverbed, the men kept on “speaking as they walked.” Clearly, Elisha did not think that by now he knew it all. Until the moment Elijah left, Elisha took to heart each word spoken by his teacher. Then Elijah ascended in a windstorm. Later, back at the Jordan, Elisha struck the waters with Elijah’s garment, calling out: “Where is Jehovah, the God of Elijah?” Again, the waters were divided.—2 Ki. 2:8-14.
How Elders Train Others to Become Qualified
16 Did you note that the first miracle performed by Elisha was an exact copy of the last miracle performed by Elijah? Why is that of interest? Apparently, Elisha did not feel that since he was now at the helm, he needed to change course right away. Instead, by continuing in the way that Elijah had carried out his ministry, Elisha showed due respect for his teacher, which reassured Elisha’s fellow prophets. (2 Ki. 2:15) Later, though, during Elisha’s 60-year-long ministry as a prophet, Jehovah moved him to perform many more miracles than Elijah ever did. What is the lesson for you as a learner today?
Efe Eghanghanre
w05 8/1 9 ¶1
Highlights From the Book of Second Kings
2:11—What were “the heavens” to which “Elijah went ascending in the windstorm”? These were neither the distant parts of the physical universe nor the spiritual place where God and his angelic sons dwell. (Deuteronomy 4:19; Psalm 11:4; Matthew 6:9; 18:10) “The heavens” to which Elijah ascended were the atmospheric heavens. (Psalm 78:26; Matthew 6:26) Racing through earth’s atmosphere, the fiery chariot evidently transferred Elijah to another part of the earth, where he continued living for a time. Years later, in fact, Elijah wrote a letter to Jehoram, the king of Judah.—2 Chronicles 21:1, 12-15.
OCTOBER 31–NOVEMBER 6
EFE RỌHẸ OTA RẸ ỌGHẸNẸ | 2 IVIE 3-4
“Mu Ọmọ Wẹn”
“Me Riẹnre nẹ O Che Vrẹn”
7 Ọmraro Ilaesha yen ru evrẹnushi rivẹ re gbikun rọyen vwẹ Baibol na. Vwẹ orere re se Shunẹm, o vwo aye rẹ Izrẹl ọvo ro vwo ọmọ-ọ, ro dede Ilaesha phiyọ uwevwin. Womarẹ ọmraro na, Ọghẹnẹ de ruo, aye na vẹ ọshare rọyen rọ kpakore de rhi vwiẹ ọmọshare. Ikpe evo vwọ wan nu, ọmọ na de ghwu. Vwẹ ẹro roro obo rọ da oni na te. Ughwu rẹ ọmọ na darọ mamọ, te ẹdia rọ vwọ yan iroko 30 bru Ilaesha ra vwẹ Ugbenu rẹ Kamẹl. Ilaesha de ji Gehazi kobaro kẹ ayen kpo Shunẹm ra rhọvwọn ọmọ na. Ẹkẹvuọvo, Gehazi sa rhọvwọ-ọn. Ukuotọ rọyen, Ilaesha vẹ aye na de te Shunẹm.—2 Ivie 4:8-31.
“Me Riẹnre nẹ O Che Vrẹn”
8 Ilaesha vwo te asan rẹ ọmọ na hepha, ọ da nẹrhovwo. Vwẹ idjerhe rẹ igbevwunu, ọmọ na de vrẹn. Ilaesha da reyọ vwọ kẹ oni rọyen. Oma da vwerhọn mamọ! (Se 2 Ivie 4:32-37.) Ọ sa dianẹ aye na karophiyọ ẹrhovwo rẹ Hanah nẹre ọke ro vwo mu Samuẹl kpo uwevwin rẹ ẹga na: “Ọrovwohwo . . . vwẹ ohwo kpo erivwi ọ me je kparọ vrẹn.” (1 Sam. 2:6) O phẹnre dẹn nẹ, Ọghẹnẹ kpare ọmọshare rẹ Shunẹm na nẹ ughwu, ro vwo djephia nẹ, ọyen vwo ẹgba rọ sa vwọ rhọvwọn ihwo ri ghwuru.
Efe Eghanghanre
it-2 697 ¶2
Prophet
“Sons of the Prophets.” As Gesenius’ Hebrew Grammar explains (Oxford, 1952, p. 418), the Hebrew ben (son of) or benehʹ (sons of) may denote “membership of a guild or society (or of a tribe, or any definite class).” (Compare Ne 3:8, where “a member of the ointment mixers” is literally “a son of the ointment mixers.”) “The sons of the prophets” may thus describe a school of instruction for those called to this vocation or simply a cooperative association of prophets. Such prophetic groups are mentioned as being at Bethel, Jericho, and Gilgal. (2Ki 2:3, 5; 4:38; compare 1Sa 10:5, 10.) Samuel presided over a group at Ramah (1Sa 19:19, 20), and Elisha seems to have held a similar position in his day. (2Ki 4:38; 6:1-3; compare 1Ki 18:13.) The record mentions their building their own dwelling place and the use of a borrowed tool, which may indicate that they lived simply. Though often sharing quarters and food in common, they might receive individual assignments to go out on prophetic missions.—1Ki 20:35-42; 2Ki 4:1, 2, 39; 6:1-7; 9:1, 2.