Ekete ra Rionbọrhọ Uvuẹn Ọbe Owian Akpenyerẹn Ọwan Ọrhẹ Iruo Uvie Na
JANUARY 3-9
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | JUDGES 15-16
“Uruemru ra Rhẹ Awan o Biomurun Omamọ!”
w12 4/15 8 ¶4
Betrayal—An Ominous Sign of the Times!
4 First, consider conniving Delilah, with whom Judge Samson had fallen in love. Samson was intent on leading the fight against the Philistines on behalf of God’s people. Perhaps knowing that Delilah had no loyal love for Samson, the five Philistine lords offered her a large bribe to find out the secret of his superior strength so that they could eliminate him. Mercenary Delilah accepted their offer, but her attempts to uncover Samson’s secret failed three times. She then kept on pressuring him “with her words all the time and kept urging him.” Finally, “his soul got to be impatient to the point of dying.” So he told her that his hair had never been cut and that if it was, he would lose his power. Knowing that, Delilah had Samson’s hair shaved off while he was asleep on her lap, and then she turned him over to his enemies to do to him whatever they wanted. (Judg. 16:4, 5, 15-21) How contemptible her action was! All because of her greed, Delilah betrayed someone who loved her.
w05 1/15 27 ¶5
Highlights From the Book of Judges
14:16, 17; 16:16. Applying pressure by weeping and nagging can damage a relationship.—Proverbs 19:13; 21:19.
w12 4/15 11-12 ¶15-16
Betrayal—An Ominous Sign of the Times!
15 How can those who are married remain loyal to their mates? God’s Word says: “Rejoice with the wife [or husband] of your youth” and, “See life with the wife [or husband] whom you love.” (Prov. 5:18; Eccl. 9:9) As both mates grow older, they must be “fully present” in their relationship, both physically and emotionally. That means being attentive to each other, spending time with each other, and drawing closer to each other. They have to focus on preserving their marriage and their relationship with Jehovah. To that end, couples need to study the Bible together, regularly work in the ministry together, and pray together for Jehovah’s blessing.
REMAIN LOYAL TO JEHOVAH
16 There are members of the congregation who committed serious sins and who were reproved “with severity, that they may be healthy in the faith.” (Titus 1:13) For some, their conduct has required that they be disfellowshipped. For “those who have been trained by it,” the discipline has helped them to become spiritually restored. (Heb. 12:11) What if we have a relative or a close friend who is disfellowshipped? Now our loyalty is on the line, not to that person, but to God. Jehovah is watching us to see whether we will abide by his command not to have contact with anyone who is disfellowshipped.—Read 1 Corinthians 5:11-13.
Efe erẹ Ẹhẹn
w05 3/15 27 ¶6
Samson Triumphs in the Strength of Jehovah!
Samson was single-minded in the pursuit of his objective, his fight against the Philistines. His staying at the house of a prostitute at Gaza was for the purpose of fighting against God’s enemies. Samson needed a lodging place for the night in an enemy city, and it could be found in the house of a prostitute. Samson had no immoral purpose in mind. He left the woman’s house at midnight, grabbed the city gates and the two side posts, and carried them to the top of a mountain near Hebron, which was some 37 miles [60 km] away. This was done with divine approval and God-given strength.—Judges 16:1-3.
JANUARY 10-16
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | JUDGES 17-19
“Arha Tiẹn Uvwele i Jehova o Lele Fiẹ Ebẹnbẹn”
it-2 390-391
Micah
1. A man of Ephraim. In violation of the eighth of the Ten Commandments (Ex 20:15), Micah took 1,100 silver pieces from his mother. When he confessed and returned them, she said: “I must without fail sanctify the silver to Jehovah from my hand for my son, so as to make a carved image and a molten statue; and now I shall give it back to you.” She then took 200 silver pieces to a silversmith, who made “a carved image and a molten statue” that afterward came to be in Micah’s house. Micah, who had “a house of gods,” made an ephod and teraphim and empowered one of his sons to act as priest for him. Although this arrangement was ostensibly to honor Jehovah, it was grossly improper, for it violated the commandment forbidding idolatry (Ex 20:4-6) and bypassed Jehovah’s tabernacle and his priesthood. (Jg 17:1-6; De 12:1-14) Later, Micah took Jonathan, a descendant of Moses’ son Gershom, into his home, hiring this young Levite as his priest. (Jg 18:4, 30) Mistakenly feeling satisfied with this, Micah said: “Now I do know that Jehovah will do me good.” (Jg 17:7-13) But Jonathan was not of Aaron’s lineage and thus was not even qualified for priestly service, which only added to Micah’s error.—Nu 3:10.
it-2 391 ¶2
Micah
Shortly thereafter, Micah and a company of men pursued the Danites. Upon catching up with them and being asked what was the matter, Micah said: “My gods that I made you have taken, the priest too, and you go your way, and what do I have anymore?” At that, the sons of Dan warned of possible assault if Micah continued following them and voicing protest. Seeing that the Danites were much stronger than his band, Micah returned home. (Jg 18:22-26) The Danites thereafter struck down and burned Laish, building the city of Dan on its site. Jonathan and his sons became priests to the Danites, who “kept the carved image of Micah, which he had made, set up for themselves all the days that the house of the true God [the tabernacle] continued in Shiloh.”—Jg 18:27-31.
Efe erẹ Ẹhẹn
w15 12/15 10 ¶6
A Living Translation of God’s Word
6 The evidence for retaining God’s name in the Bible has not diminished but grown. The 2013 revision of the New World Translation includes the name 7,216 times, which is 6 more than the 1984 edition. Five of the additional instances are found at 1 Samuel 2:25; 6:3; 10:26; 23:14, 16. These were restored primarily because the Dead Sea Scrolls, which predate the Hebrew Masoretic text by over 1,000 years, contain the name in these verses. Also, one occurrence at Judges 19:18 was restored as a result of further study of ancient manuscripts.
JANUARY 17-23
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | JUDGES 20-21
“Rha Nekpẹn Ọkpọvi Mie i Jehova”
w11 9/15 32 ¶2
Can You Be Like Phinehas When You Face Challenges?
Following the tragic rape and murder of a Levite’s concubine by the men of Gibeah, of the tribe of Benjamin, the other tribes set out to wage war against the Benjamites. (Judg. 20:1-11) They prayed for Jehovah’s help before fighting, but they were defeated twice, with significant losses. (Judg. 20:14-25) Would they conclude that their prayers were ineffective? Was Jehovah truly interested in seeing them respond to the wrong that had been done?
w11 9/15 32 ¶4
Can You Be Like Phinehas When You Face Challenges?
What lesson might we learn from this? Some problems faced in the congregation persist despite the elders’ diligent efforts and prayers for God’s help. If this occurs, elders do well to remember Jesus’ words: “Keep on asking [or praying], and it will be given you; keep on seeking, and you will find; keep on knocking, and it will be opened to you.” (Luke 11:9) Even if an answer to prayer seems delayed, overseers can be assured that Jehovah will respond in his own due time.
Efe erẹ Ẹhẹn
Did You Know?
How were slings used in ancient warfare?
The sling was the weapon that David used to slay the giant Goliath. David apparently learned to use this weapon during his years as a shepherd boy.—1 Samuel 17:40-50.
The sling is depicted in both the Egyptian and the Assyrian art from Bible times. The weapon consisted of an open pocket of leather or cloth attached to two straps or cords. The slinger would place in this pouch a smooth or rounded stone measuring two to three inches (5 to 7.5 cm) in diameter and weighing perhaps nine ounces (250 g). He would then whirl the sling above his head and release one of the cords, causing the stone to fly out with great force and accuracy.
Excavations in the Middle East have yielded great numbers of slingstones from wars in ancient times. Skilled warriors may have slung stones at speeds of 100 to 150 miles an hour (160 to 240 km/h). Scholars disagree on whether the sling had the range of a bow, but a sling could certainly prove just as lethal.—Judges 20:16.
JANUARY 24-30
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | RUTH 1-2
“Hatua Ẹguọlọ Atamwu”
w16.02 14 ¶5
Imitate Jehovah’s Close Friends
5 Ruth could easily have reasoned that she had a family there in Moab—a mother and other relatives who would take a young widow in and help provide for her. Moab was her homeland. Its culture was her culture, its language her language, its people her people. Naomi could promise her no such advantages in Bethlehem. In fact, she advised Ruth to stay in Moab. Naomi feared that she could provide neither a husband nor a home for her daughters-in-law. What would Ruth do? Note the contrast between her and Orpah, who “returned to her people and her gods.” (Ruth 1:9-15) Did Ruth want to return to the false gods of her people? No, she did not.
w16.02 14 ¶6
Imitate Jehovah’s Close Friends
6 It seems that Ruth had come to know about Jehovah God, perhaps from her late husband or from Naomi. Jehovah was not like the gods of Moab. Ruth knew that Jehovah deserved her love and worship. Knowledge, though, was not enough. Ruth had to make a decision. Would she choose Jehovah as her God? Ruth made a wise choice. “Your people will be my people,” she told Naomi, “and your God my God.” (Ruth 1:16) Ruth’s love for Naomi is heartwarming to think about, but far more important was her love for Jehovah. The landowner Boaz later praised Ruth for seeking refuge under Jehovah’s wings. (Read Ruth 2:12.) That may remind us of a baby bird taking refuge under the wings of a powerful, protective parent. (Ps. 36:7; 91:1-4) Jehovah became such a parent to Ruth. He rewarded her for her faith, and she never had any reason to regret her decision.
Efe erẹ Ẹhẹn
w05 3/1 27 ¶1
Highlights From the Book of Ruth
1:13, 21—Did Jehovah make life bitter for Naomi and cause her calamity? No, and Naomi did not charge God with any wrongdoing. In view of all that had happened to her, however, she thought that Jehovah was against her. She felt bitter and disillusioned. Moreover, in those days the fruitage of the belly was considered a divine blessing and barrenness, a curse. Lacking grandchildren and with two sons dead, Naomi might have felt justified in thinking that Jehovah had humiliated her.
JANUARY 31–FEBRUARY 6
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | RUTH 3-4
“Riẹ Omamọ Odẹ Jeghwai Sẹroriẹ”
“An Excellent Woman”
Boaz spoke, and no doubt his gentle, soothing tone comforted Ruth. He said: “Blessed may you be of Jehovah, my daughter. You have expressed your loving-kindness better in the last instance than in the first instance, in not going after the young fellows whether lowly or rich.” (Ruth 3:10) “The first instance” referred to Ruth’s loyal love in accompanying Naomi back to Israel and caring for her. “The last instance” was the present one. Boaz noted that a young woman like Ruth might easily have sought a husband among much younger men, whether rich or poor. Rather, she wanted to do good not only to Naomi but also to Naomi’s deceased husband, to carry on the dead man’s name in his homeland. It is not hard to see why Boaz was moved by this young woman’s unselfishness.
“An Excellent Woman”
How satisfying it must have been for Ruth to contemplate what Boaz had said—that she was known among all the people as “an excellent woman”! No doubt her eagerness to get to know Jehovah and to serve him had much to do with that reputation. She had also shown great kindness and sensitivity toward Naomi and her people, willingly adapting to ways and customs that were surely unfamiliar to her. If we imitate Ruth’s faith, we will seek to treat others and their ways and customs with deep respect. If we do, we too may find that we develop a reputation for excellence.
“An Excellent Woman”
Boaz married Ruth. Thereafter, we read: “Jehovah granted her conception and she bore a son.” The women of Bethlehem blessed Naomi and praised Ruth for being better to Naomi than seven sons would have been. Later, we learn, Ruth’s son became an ancestor of the great King David. (Ruth 4:11-22) David, in turn, was an ancestor of Jesus Christ.—Matthew 1:1.
Efe erẹ Ẹhẹn
w05 3/1 29 ¶3
Highlights From the Book of Ruth
4:6—In what way could a repurchaser “ruin” his inheritance by doing the repurchasing? First of all, if the one falling into poverty had sold his land inheritance, a repurchaser would have to put out money to buy the land at a price determined by the number of years remaining till the next Jubilee. (Leviticus 25:25-27) Doing so would reduce the value of his own estate. Moreover, should a son be born to Ruth, that son, rather than any of the repurchaser’s current near relatives, would inherit the purchased field.
FEBRUARY 7-13
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 SAMUEL 1-2
“Ta Ọsoso Ẹhọn Rẹn i Jehova Uvuẹn Ẹrhomo”
ia 55 ¶12
She Opened Her Heart to God in Prayer
12 Hannah thus set an example for all of God’s servants when it comes to prayer. Jehovah kindly invites his people to speak to him openly, without reservation, pouring out their concerns before him as a trusting child would to a loving parent. (Read Psalm 62:8; 1 Thessalonians 5:17.) The apostle Peter was inspired to write these comforting words about prayer to Jehovah: “Throw all your anxiety upon him, because he cares for you.”—1 Pet. 5:7.
w07 3/15 16 ¶4
How Hannah Found Peace
What can we learn from all of this? When we pray to Jehovah about our concerns, we can let him know how we feel and make heartfelt requests. If we can do no more to resolve the problem, we should leave the matter in his hands. There is no better course to follow.—Proverbs 3:5, 6.
Efe erẹ Ẹhẹn
w05 3/15 21 ¶5
Highlights From the Book of First Samuel
2:10—Why did Hannah pray that Jehovah “give strength to his king” when there was no human king over Israel? That the Israelites would have a human king was foretold in the Mosaic Law. (Deuteronomy 17:14-18) In his deathbed prophecy, Jacob said: “The scepter [a symbol of royal authority] will not turn aside from Judah.” (Genesis 49:10) Moreover, concerning Sarah—the ancestress of the Israelites—Jehovah said: “Kings of peoples will come from her.” (Genesis 17:16) Hannah, then, was praying about a future king.
FEBRUARY 14-20
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 SAMUEL 3-5
“Jehova o Roro Rẹn Awan”
Dedevwo Jehova yẹ Ọrọmaigbanhon, Ọrẹn o Roro Harẹn Ọwan
3 Samuel ọmọvwerhe ọke rọ ga i Jehova uvuẹn i tabernacle na. (1 Sam. 3:1) Ason owu ọke i Samuel ọ merhẹn, emru igbevwunu nọ phiare. (Se 1 Samuel 3:2-10.) Samuel no rhon uvwele ro se odẹ ye. No rorori taghene Eli ro rhiẹ Orherẹn Ọduado rọ jeghwai ho ne na yo se yi, omarana, Samuel nọ zẹ bruie, nọ tare: “Mẹmẹ na, wu seri mẹ.” Eli nọ tare taghene o se yi-i. Ọrẹn, ọke uvwele na o se yi te ọgbesa ne, Eli nọ mẹrẹnvwrurhe taghene Osolobrugwẹ yo se i Samuel. Omarana, Eli nọ ta rẹn i Samuel oborẹ ọnọ kpahenrhọ ye lele, Samuel nọ huvwele yi. Mesoriẹ i Jehova ọ vwọ ta rẹn i Samuel nẹ ọtonrhọ taghene ọye yo se yi? Baibol na ọ ta kpahiẹ-ẹn, ọrẹn, oborẹ ekwakwa i phia lele o djephia taghene i Jehova o roro rẹn i Samuel. Izede ọgo?
Dedevwo Jehova yẹ Ọrọmaigbanhon, Ọrẹn o Roro Harẹn Ọwan
4 Se 1 Samuel 3:11-18. Jehova o jurhi rẹn emọ nẹ aye i họghọ rẹn ohworho rọ kpako ne, maido okakuro. (Ex. 22:28; Lev. 19:32) Omarana, no rhiẹ oborẹ ọ bẹn rẹn i Samuel ro no fiudugbere ya ta rẹn Eli kpahen ẹzenguon ọghwaghwa i Jehova na. Itiọrurhomẹmro, Baibol na ọ tare taghene “ofẹn no mwu i Samuel rọ nọ ta rẹn Eli kpahen emena arudo na.” Ọrẹn, Osolobrugwẹ no djephia rẹn Eli taghene ọye yo se i Samuel. Fokiẹ ọrana, Eli nọ ta rẹn i Samuel nọ tẹmro. Eli nọ tare: ‘Wu vwe tiẹ ukorẹ ẹmro owuorowu nu, usuẹn ọsoso oborẹ Jehova ọ ta wẹn na-a.’ Samuel nọ huvwele Eli, nọ jeghwai ta i kemru kemru riẹn.
Efe erẹ Ẹhẹn
w05 3/15 21 ¶6
Highlights From the Book of First Samuel
3:3—Did Samuel actually sleep in the Most Holy? No, he did not. Samuel was a Levite of the nonpriestly family of the Kohathites. (1 Chronicles 6:33-38) As such, he was not permitted to “come in to see the holy things.” (Numbers 4:17-20) The only part of the sanctuary that Samuel had access to was the tabernacle courtyard. That is where he must have slept. Apparently, Eli also slept somewhere in the courtyard. The expression “where the ark of God was” evidently refers to the tabernacle area.
FEBRUARY 21-27
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 SAMUEL 6-8
“Ọrọmo yẹ Orodje Ọnọ?”
it-2 163 ¶1
Kingdom of God
A Human King Requested. Nearly 400 years from the time of the Exodus and over 800 years from the making of God’s covenant with Abraham, the Israelites requested a human king to lead them, even as the other nations had human monarchs. Their request constituted a rejection of Jehovah’s own kingship over them. (1Sa 8:4-8) True, the people properly expected a kingdom to be established by God in harmony with his promise to Abraham and to Jacob, already cited. They had further basis for such hope in Jacob’s deathbed prophecy concerning Judah (Ge 49:8-10), in Jehovah’s words to Israel after the Exodus (Ex 19:3-6), in the terms of the Law covenant (De 17:14, 15), and even in part of the message God caused the prophet Balaam to speak (Nu 24:2-7, 17). Samuel’s faithful mother Hannah expressed this hope in prayer. (1Sa 2:7-10) Nevertheless, Jehovah had not fully revealed his “sacred secret” regarding the Kingdom and had not indicated when his due time for its establishment would arrive nor what the structure and composition of that government would be—whether it would be earthly or heavenly. It was therefore presumptuous on the part of the people now to demand a human king.
w11 1/1 27 ¶1
He Endured Despite Disappointments
Note how Jehovah responded when Samuel took the matter to him in prayer: “Listen to the voice of the people as respects all that they say to you; for it is not you whom they have rejected, but it is I whom they have rejected from being king over them.” How comforting for Samuel, yet how awful an insult those people had flung at Almighty God! Jehovah told his prophet to warn the Israelites of the high price they would pay for having a human king. When Samuel complied, they insisted: “No, but a king is what will come to be over us.” Ever obedient to his God, Samuel went and anointed the king whom Jehovah chose.—1 Samuel 8:7-19.
w10 1/15 30 ¶9
Jehovah’s Way of Ruling Vindicated!
9 History demonstrated the truth of Jehovah’s warning. Being ruled by a human king led to serious problems for Israel, especially when that king proved unfaithful. With that example of Israel in mind, it is not surprising that throughout the ages, government in the hands of humans who do not know Jehovah has failed to bring permanent good results. True, some politicians invoke God’s blessing on their efforts to achieve peace and security, but how can God bless those who do not submit to his way of ruling?—Ps. 2:10-12.
Efe erẹ Ẹhẹn
w02 4/1 12 ¶13
Why Be Baptized?
13 Conversion must take place prior to our baptism as Witnesses of Jehovah. Conversion is a voluntary act performed freely by one who has made a wholehearted decision to follow Christ Jesus. Such individuals reject their former wrong course and determine to do what is right in God’s sight. In the Scriptures, Hebrew and Greek verbs pertaining to conversion have the sense of turning back, turning around. This action denotes a turning to God from a wrong way. (1 Kings 8:33, 34) Conversion calls for “works that befit repentance.” (Acts 26:20) It requires that we abandon false worship, act in harmony with God’s commandments, and render exclusive devotion to Jehovah. (Deuteronomy 30:2, 8-10; 1 Samuel 7:3) Conversion results in changes in our thinking, objectives, and disposition. (Ezekiel 18:31) We “turn around” as ungodly traits are replaced by the new personality.—Acts 3:19; Ephesians 4:20-24; Colossians 3:5-14.
FEBRUARY 28–MARCH 6
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 SAMUEL 9-11
“Saul o Vwo Omeriotọre Ọrhẹ Uruemru Dẹndẹn Ọke Ukaro”
Homariotọre Nya Dẹndẹn Rhẹ Osolobrugwẹ Ọnọ
11 Roro kpahen oborẹ ọ phia rẹn Orodje Saul. Ọye ohworho rọ dabu ru dẹndẹn ọke ọtonrhọ. Ọye o rhe ovwiẹlẹme ọnẹyen, nọ tobọ ten rọ nọ ha ewian erọrọ ba erẹ ọye o vwori. (1 Sam. 9:21; 10:20-22) Udabọ ọrana, ọke oru Saul nọ kparoma. Ọye o dje uruemru ọnana phia ogege ro rhiẹ orodje hin. Uvuẹn erhirhiẹ owu, Saul ọ sabu vwo erhionrin hẹrhẹ ọmẹraro Samue-el. Ukperẹ ono dje uruemru dẹndẹn phia hẹrhẹ i Jehova nọ ha userhumu rẹn ihworho enẹyen, Saul no yo ze izobo ẹtorhẹ ro rhiẹ owian ro vwo te yi. Omarana, Jehova nọ tiẹn i Saul ọrhẹ erhirhiẹ orodje yi. (1 Sam. 13:8-14) Erere buebun i havwiẹ erhe yono kpahen udje orhetio ọnana, ji kẹnoma rẹn omẹkpare.
w14 3/15 9 ¶8
How to Maintain the Spirit of Self-Sacrifice
8 King Saul of Israel serves as a warning for us about how selfishness can eat away at our spirit of self-sacrifice. Saul began his kingship with a modest and humble view of himself. (1 Sam. 9:21) He refused to punish Israelites who spoke out against his kingship, even though he could have felt justified in defending his God-given position. (1 Sam. 10:27) King Saul accepted the guidance of God’s spirit by leading Israel in a successful battle against the Ammonites. Afterward, he humbly gave Jehovah the credit for the victory.—1 Sam. 11:6, 11-13.
w95 12/15 10 ¶1
The Ammonites—A People That Repaid Kindness With Hostility
Again the Ammonites had repaid Jehovah’s kindness with hostility. Jehovah did not ignore this vicious threat. “The spirit of God became operative upon Saul on his hearing these words [of Nahash], and his anger got very hot.” Under the direction of God’s spirit, Saul mustered a force of 330,000 fighting men that so thoroughly routed the Ammonites that “there were not left over among them two together.”—1 Samuel 11:6, 11.
Efe erẹ Ẹhẹn
ia 8 ¶19, 20
He Endured Despite Disappointments
19 How, though, did Samuel obey? In a resentful, perfunctory way? Did he allow disappointment to poison his heart, letting bitterness take root? Many a man might respond that way in such a situation, but not Samuel. He anointed Saul and acknowledged that the man was Jehovah’s own choice. He kissed Saul, a sign of welcome and submission to the new king. And he said to the people: “Have you seen the one whom Jehovah has chosen, that there is none like him among all the people?”—1 Sam. 10:1, 24.
20 Samuel focused, not on faults, but on the good in the man whom Jehovah had chosen. As for himself, he focused on his own record of integrity to God rather than on the approval of fickle people. (1 Sam. 12:1-4) He also worked faithfully at his own assignment, counseling God’s people about the spiritual dangers they faced and encouraging them to remain faithful to Jehovah. His counsel reached their hearts, and the people begged Samuel to pray in their behalf. He gave them this beautiful reply: “It is unthinkable, on my part, to sin against Jehovah by ceasing to pray in your behalf; and I must instruct you in the good and right way.”—1 Sam. 12:21-24.
School 1
Jg 16:1-3 Ọke owu Samson no riẹ i Gazʹa, nọ mẹrẹn igberadja owu avwaye, no brurie nya. 2 Na ta rẹn itu i Gazʹa: “Samson ọ rhiẹ aran.” Omarana, aye ni kinhariẹ ye jeghwai tiomanu hẹrhiẹ ọsoso ason na uvuẹn anurẹsẹ amwa na. Aye ni daji avwaye gbien ọsoso ason na, aye na ta rẹn omoma aye: “Urhiọke orho te, ọwan ine kpe yi hwu.” 3 Ọrẹn, Samson no semerhẹn avwaye ye te erhẹrhẹ ason. No vẹnrẹnren erhẹrhẹ ason ji mọrẹn ighwe anurẹsẹ amwa na ọrhẹ isimo eva na, no ghwierẹ aye ọrhẹ oborẹ ọ mọrenrẹn aye notọre. Nọ kparerẹ aye rhua akoko yi ji kpare aye riẹ oberun ugbenu rọ dẹrughwaroghwu Hebʹron.
Jg 16:4,5: Ọrana ọ vrẹn, no mo vwo ẹguọlọ kpahen ọmase owu rọ ha Ekete ro Seriotọre ọrẹ i Soʹrek, odẹ ọmase na De·liʹlah. 5 Omarana, erivwori itu i Phi·lisʹtia ni bru ọmase na nya ji ta riẹn: “Riẹriẹ ye ne wu guọlọ otọre oborẹ ọ yẹ ye aruẹ omẹgbanhon ọrana ọrhẹ oborẹ ame ine ru sabu mwuie ji gba ye jeghwai fie kparobọ. Wu rha sabu ruẹ ọnana, ame owuowọnwan ina yọ idọlọ efuanfon ri te 1,100.”
Jg 16:15-18: Ọmase na nọ ta riẹn: “Mesoriẹ wa ta taghene, ‘Mi vwo ẹguọlọ kpahuọn,’ ọrẹn wu vwa ta oborẹ ọ ha ọmuduo mẹ-ẹ? Ọgbesa ye wu phiẹre mẹ rhọ ne, wa ji ta mẹ kpahen esiri omẹgbanhon ọduado ọnọ-ọ.” 16 Nime ọ yẹnghẹn kpe yi kẹdẹkẹdẹ jeghwai yẹ ye ọhiẹn, oma no mo ron yi te erhirhiẹ uhwu dede. 17 Omarana, nọ ta ọsoso ọmuduie riẹn, nọ tare: “A ji hwanren ẹton mẹ dẹ-ẹ, fọkime mẹmẹ i Nazʹi·rite Osolobrugwẹ nẹ uvwiẹ rhe. Arha hwanren ẹton mẹ, mi rhe vwo omẹgbanho-on, ni mi na vwiẹlẹ jeghwai họhọ ihworho erọrọ.” 18 Ọke i De·liʹlah ọ mẹrẹn taghene ọ ta ọsoso ọmuduie riẹn ne, no yo se erivwori itu i Phi·lisʹtia na ogege, taghene: “Are i rhe ọfuọnana, fọkime ọ ta ọsoso ẹhẹn yen mẹ ne.” Omarana, erivwori itu i Phi·lisʹtia ni bru ọmase na rhe, aye ni ji ha igho na leloma rhe.
1Th 2:10: Are iseri ọnana, omaran ji te Osolobrugwẹ, taghene ame i vwo atamwu, uruemru ọsoso ọrhẹ jẹ upe e vwo obaro are ri vwo esegburhomẹmro na.
Ps 18:25, 26: Ohworho ro vwo atamwu yu we vwo atamwu kpahan, we lele ohworho ọsoso na nyerẹn izede ọsoso; 26 Harẹn ohworho rọ fonron ọye we dje ọfuanfon ọnọ riẹn, Ọrẹn wa ha izede ona lele eri vwa ta urhomẹmro ruẹ kugbe.
School 2
Jg 19:18: Nọ kpahenrhọ: “Ame e nẹ Bethʹle·hem rọ ha i Judah riẹ ekete owu rọ havwiẹ kologho uvuẹn uvwrotọre igbenu Eʹphra·im, avwaye yi mi nurhe. Mi riẹ i Bethʹle·hem rọ ha i Judah, mie riẹ oghwa i Jehova, ọrẹn o vwo ohworho owuorowu ro seri mẹ ruẹ oghwa-a.
Jg 17:1,2: O vwo ọhworhare owu rọ ha uvwrotọre igbenu Eʹphra·im, odẹ yi Miʹcah. 2 Nọ ta rẹn izie: “Idọlọ efuanfon 1,100 re so mio na, re wu dumirhonrin rhọ re mi rhonrin na, nughe! Idọlọ efuanfon na i gberiri mẹ. Mẹmẹ yi hariẹ.” Ọke ọrana izie nọ tare: “Jenẹ i Jehova ọ ha ebrurhọ rẹn ọmọmẹ.”
Jg 17:4, 5: Ọke rọ ha idọlọ efuanfon na rẹn izie hin, izie nọ ha idọlọ efuanfon 200 rẹn ọro dumu idọlọ efuanfon. Nọ jarẹ oma ji ruẹ oma iteru; na kparerẹ aye rhẹ oghwa i Miʹcah. 5 Miʹcah ọnana o vwo oghwa isolobrugwẹ, no ji ruẹ ema ephʹod ọrhẹ teraphim, nọ jeghwai ha ọmọyen ọhworhare owu mwu no rhiẹ orherẹn riẹn.
Jg 18:24-26: Omarana nọ tare: “Are i ha isolobrugwẹ mẹ mi ruru, are i jeghwai kpare orherẹn na leloma. Ni me yọ hẹrhẹ mẹ? Mesoriẹ are a nọ mẹ taghene, ‘Me yo kpokpuo?’” 25 Emọ i Dan ni kpahenrhọ: “Wu vwe lele ame tiẹmro-o; orhiomara-an, ehworhare ra tuekwẹre ina hasuọ, ọnọ sabu lele fi uhwu ha wẹn ọrhẹ uvwioghwa ọnọ.” 26 Omarana, emọ i Dan ni nyarhẹn; ọke i Miʹcah ọ mẹrẹn taghene aye i gbahonma ghwẹ ye, nọ ghwẹrioma riẹ oghwa ye.
School 3
Jg 20:16: O vwo ehworhare awan 700 ra sanọren uvuẹn ẹko isodja ọnana ri rhiẹ akpalobọ. Owuowu usuẹn ehworhare enana ọnọ sabu ha ikatapọtu sa ẹton rọ ha erhẹrhẹ urhomu ohworho, ọrẹn ọ sa ye sọ-ọ.
Jg 20:17, 18: Emọ Israel ni koko ehworhare awan 400,000 ri vwo odan ọlọkọ, ri ji tẹn ona uvweri e fi, emọ i Benjamin a ha usuẹn aye-e. 18 Aye ni vẹnrẹnren ji riẹ Bethʹel, aye ni nekpẹn ọkpọvi mie Osolobrugwẹ. Emọ Israel ni tare: “Ọrọmo usuẹn ọwan yọ nọ karo uvuẹn uvweri hasuẹ emọ i Benʹja·min na?” Jehova nọ kpahenrhọ: “Judah yọ nọ karo.”
Jg 20:23 Omarana, emọ Israel ni vẹnrẹnren ji viẹ obaro i Jehova ye te owuowọn, aye ni nekpẹn ọkpọvi mie i Jehova: “Ame i rharhumu ye fiuvweri haso imizu ame ri rhiẹ emọ i Benjamin?” Omarana Jehova nọ tare: “Are i ya wọnrọn hasuẹ aye.”
Jg 20:26-28: Omarana, ọsoso emọ Israel ni riẹ i Bethʹel. Aye ni viẹre avwaye ji siyẹ obaro i Jehova, aye ni zinrin orhọmo ẹdẹ ọrana ye te owuọwọn jeghwai ze izobo ẹtorhẹ ọrhẹ izobo onyerẹnkugbe obaro i Jehova. 27 Ọrana ọ vrẹn, ehworhare na ni nekpẹn ọkpọvi mie i Jehova, fọkime owọ ọphọ Osolobrugwẹ urhomẹmro na ọ ha avwaye ọke ọrana. 28 Vwana, Phinʹe·has ro rhiẹ ọmọ El·e·aʹzar ọmọ Aaron, yo gbodibo obaruiẹ ọke ọrana. Aye ni nọren: “Ame i rharhumu ye fiuvweri haso imizu ame ri rhiẹ emọ i Benjamin, gbinẹ ame i dobọji?” Jehova nọ kpahenrhọ: “Are i nyarhẹn, fọkime odẹ rọ sa na, mi ne fi aye rhẹ abọ are.”
Jg 20:35: Jehova no fi emọ i Benjamin kparobọ uvuẹn obaro emọ Israel, uvuẹn ẹdẹ ọrana emọ Israel ni kpe ehworhare i Benjamin awan 25,100, aye ephian i kpare odan ọlọkọ.
Lu 11:9: Omarana, mia ta rẹn are, are i rha nọ, na na yẹ are; are i rha guọlọ, are ni na mẹrẹn; are i rha ha obọ fomu ighwe, ne ne je yi rẹn are.
School 4
Ru 1:20, 21: Omarana, nọ ta rẹn emẹse na: “Are i vwe se mẹ i Na·o’mi-i. Are i se mẹ i Ma’ra, fọkime Ọrọmaigbanhon na ọ lẹrhẹ akpenyerẹn mẹ vuọn rhẹ omiamiamo ne. 21 Abọ mẹ ọ vuọnren ọke mie nẹ aran, ọrẹn Jehova ọ lẹrherẹ mẹ ghwẹrioma rhẹ abọ ọkaka. Mesoriẹ are e se mẹ Na·oʹmi, ra mẹriẹn taghene i Jehova yọ haso mẹ ne, Ọrọmaigbanhon na yọ ji suẹ ukpokpogho mẹ?”
Ru 1:8-13: Na·oʹmi nọ ta rẹn ene emọyen awanva: “Are i ghwẹrioma riẹ oghwa izu are. Jenẹ i Jehova o dje ẹguọlọ atamwu rẹn are jerẹ oborẹ are i djerie rẹn ehworhare ri hwu ne na ọrhẹ omẹmẹ. 9 Jenẹ i Jehova o ruie nẹ are owuowọnwan i mẹrẹn omefuon uvuẹn oghwa esa ye.” Omarana, nọ fiọnfenrẹ aye, aye ni viẹre gbangbanhon. 10 Aye na ta riẹn: “Ẹjo, ame ine leluo ghwẹrioma bru ihworho enọ.” 11 Ọrẹn Na·oʹmi nọ tare: “Emọ mẹ, are i ghwẹrioma. Mesoriẹ are ine leli mẹ? Mi na ji sabu vwiẹ emọ ehworhare rẹ are ina rọnmọ? 12 Are i ghwẹrioma, emọ mẹ. Are i rie, fọkime mi ho ghwẹ ohworho rọ nọ rọnmọ ne. Mi rha tobọ fiẹrorhọ taghene mi na rọnmọ ason na jeghwai vwiẹ emọ ehworhare, 13 are ina rha hẹrhẹ bọmọke aye ina ki ghwanren? Are ina kpariroro vrẹn orọnmo fọkiẹ aye? Ẹjo emọ mẹ, erhirhiẹ na ọ da mẹ fọkiẹ are, fọkime obọ i Jehova ọ haso mẹ.”
Ru 1:16, 17: Ọrẹn Ruth nọ ta riẹn: “Biko wu vwa rẹ mẹ ni mi nyajuo vwo-o, ni mi je rhe leluo ghwẹrioma rie-e; fọkime ekete wu nyaren ọyẹ mi na nya, ekete wu merhẹnren, yi mi na ji merhẹn. Ihworho enọ ine rhiẹ ihworho mẹ, Osolobrugwẹ ọnọ ono ji rhiẹ Osolobrugwẹ mẹ. 17 Ekete wu hwu rhọ yi mi ne ji hwu rhọ, avwaye ye ne ji sin mẹ rhọ. Jenẹ i Jehova o ru omaran mẹ jeghwai habaye orhianẹ emru owuorowu ọnọ hẹriẹ mẹ nẹ owẹwẹ jokpanẹ uhwu.”
Ps 63:3: Fọkime ẹguọlọ atamwu ọnọ o rhomu ghwẹ arhọ, Evwẹrugbunu mẹ ono jiruo.
Pr 21:21: Ohworho rọ hatua irueruo ọvwata ọrhẹ ẹguọlọ atamwu ọnọ mẹrẹn arhọ, irueruo ọvwata ọrhẹ odidi.
School 5
Ru 4:6: Omarana omizie na nọ tare: “Mi sabu rharhumu dẹ ye-e, fọkime mi na sabu ghwọghọ uku ọnẹmẹ. Dẹ ye harẹn oma rhẹ ugbomọphẹ mi vwori mi na dẹ ye, nime mi sabu rharhumu dẹ ye-e.”
Ru 3:10: Omarana nọ tare: “Jehova ọnọ ha ebrurhọ wẹn, ọgbọtọ mẹ. Wu dje ẹguọlọ atamwu ọnọ ukperhumu na ghwẹ ọke ọrukaro, nime wa zẹ lele idama ri rhiẹ ivwiegbere yanghene edafe-e.
Ru 3:11: Vwana ọgbọtọ mẹ, we jẹ ofẹn mwuo-o. Mi ne ruẹ kemru kemru wu tare ha wẹn, fọkime ihworho ephian uvuẹn amwa na i rheri taghene wẹwẹ omamọ ọmase.
Ru 4:11-13: Omarana, ọsoso ihworho ri ha anurẹsẹ amwa na ọrhẹ ekpako na ni tare: “Ame iseri! Jenẹ i Jehova ọ ha ebrurhọ rẹn ane rọ nọ ruẹ uvuẹn oghwa ọnọ, nọ họhọ i Rachel ọrhẹ Le’ah ri bọn oghwa ọrẹ Israel. Jenẹ wu mẹrẹn efikparobọ uvuẹn Eph’ra·thah ne wu ji riẹ omamọ odẹ uvuẹn Beth’le·hem. 12 Jenẹ oghwa ọnọ ọ họhọ oghwa i Pe’rez ri Ta’mar o vwiẹ rẹn i Judah, nyoma ọmọ ri Jehova ọnọ ha wẹn nyoma ọmase ọnana.” 13 Omarana, Bo’az nọ rọnmọ i Ruth, no rhiẹ aniẹ. No lelirie mẹronma, Jehova nọ ha userhumu riẹn mẹrenvwan, no vwiẹ ọmọ ọhworhare.
School 6
1Sa 2:10: Jehova ọnọ ghwọghọ ihworho ra wọnrọn hasuiẹ; Ọnọ ha agbranran hasuẹ aye nẹ odjuwu rhe. Jehova ono guẹnzọn ọsoso otọrakpọ na, Ọnọ ha omẹgbanhon rẹn orodje ọnẹyen, Jeghwai kpare ughoro ohworho rọ djẹha na rierun.”
1Sa 1:10 Han’nah no mwuomarhọ omamọ, omarana nọ nẹrhomo vwe i Jehova jeghwai rha viẹ gbangbanhon.
1Sa 1:12: Ọke rọ nẹrhomo jijiri obaro i Jehova, E’li o ni ugbunuie.
1Sa 1:15 Omarana, Han’nah nọ kpahenrhọ riẹn: “Ẹjo, ọrovwori mẹ! Mẹmẹ ọmase rẹ ẹhẹn yen ọ taghare omamọ; mia ji da enyo yanghene enyo ro mwu awa-an, ọrẹn mia ta ẹhẹn mẹ rẹn i Jehova.
1Sa 1:18: Omarana, ọmase na nọ tare: “Jenẹ odibo ọnọ ọ mẹrẹn arodọmẹ ọnọ.” Ọmase na nọ nyarhẹn, nọ yọ riẹ emaren, orho mwuomarhọ ghwomara-an.
Ps 55:22: Doron ebẹnbẹn enọ vwe i Jehova, Ọye nọ nọ sẹroruọ. O vwo ọke owuorowu rọ nọ lẹrhẹ ọvwata se-e.
Ps 62:8: Are i hẹrosuiẹ ọke ephian, O ihworho na. Are i ta ọsoso ẹhẹn are riẹn. Osolobrugwẹ yẹ ekete ra zẹrua harẹn ọwan.
School 7
1Sa 3:3: Ukpẹ Osolobrugwẹ o ji fun ọke ọrana-a, Samuel ọ ji merhẹn uvuẹn oghwa ẹga i Jehova rẹ Owọ Osolobrugwẹ ọ havwọ.
1Sa 3:4-7: Jehova no se i Samuel. Nọ kpahenrhọ: “Mẹmẹ na.” 5 Nọ zẹ bru E′li nọ tare: “Mẹmẹ na, wu seri mẹ.” Ọrẹn nọ ta riẹn: “Mie so-o, rharhumu ye semerhẹn.” Omarana, nọ nyarhẹn ye semerhẹn. 6 Jehova no serie ọgbọrọrọ: “Samuel!” Omarana Samuel no vẹnrẹnren bru Eʹli ji ta: “Mẹmẹ na, wu seri mẹ.” Ọrẹn nọ tare: “Mie so-o, ọmọmẹ. Rharhumu ye semerhẹn.” 7 (Vwana Samuel o ji rhe i Jehova-a, habaye, e ji dje ẹmro i Jehova riẹ-ẹn.)
1Sa 3:8,9: Omarana, Jehova nọ rharhumu seyi ọgbọresa ye: “Samuel!” Omarana no vẹnrẹnren bru Eʹli ji ta: “Mẹmẹ na, wu seri mẹ.” Eʹli nọ mọ mẹrẹnvwrurhe taghene i Jehova yo se ọmọ na. 9 Omarana Eʹli nọ ta rẹn Samuel: “Nyarhẹn ye semerhẹn, orho so, gba ta riẹn, ‘Tẹmro Jehova, fọkime odibo ọnọ ọ kerhọ.’” Samuel nọ nyarhẹn ye semerhẹn ekpa ye.
1Sa 3:15-18: Omarana, Samuel no semerhẹn te urhiọke; no rhie ighwe oghwa i Jehova. Ofẹn no mwu i Samuel rọ nọ ta rẹn E’li kpahen emena arudo na. 16 Ọrẹn Eʹli no se i Samuel: “Samuel, ọmọmẹ!” Nọ kpahenrhọ riẹn: “Mẹmẹ na.” 17 Nọ nọriẹn: “Me yọ ta wẹn? Biko, wu vwe tie nu mẹ-ẹ. Jenẹ i Jehova ru omaran wẹn jeghwai haba ye wu rhe tiẹ ukorẹ ẹmro owuorowu nu, usuẹn ọsoso oborẹ Jehova ọ ta wẹn na.” 18 Omarana, Samuel nọ ta riẹn kpahen ekwakwa ephian, o tiẹ emru owuorowu nu ha riẹ-ẹn. Eʹli nọ tare: “Ẹmro i Jehova. Jenẹ o ruẹ oborẹ orhomurun uvuẹn ukẹruiẹ.”
School 8
1Sa 7:3: Samuel nọ ta rẹn ọsoso oghwa Israel: “Orhianẹ are a ghwẹrioma bru i Jehova rhẹ ọsoso ọmudu are, are i gbe tiobọnu isolobrugwẹ epha na ọrhe ema Ashʹto·reth ri ha uvwre are, nẹ are i ha ọsoso ọmudu are rẹn i Jehova jeghwai ga ye ọvo, ọye no no simi are nẹ abọ itu i Phi·lisʹtia.”
1Sa 8:4, 5: Ọke oru ọsoso ekpako Israel ni kokori jeghwai bru i Samuel obẹ i Raʹmah. 5 Aye ni ta riẹn: “Nughe! Wu ho ne, ọrẹn emọ i vwa ha kpahen izede enọ-ọ. Vwana gba ha orodje ro no sun ame, mwu rẹn ame jerẹ egbamwa erọrọ.”
1Sa 8:7, 8: Jehova nọ ta rẹn Samuel: “Kerhọ ọsoso oborẹ ihworho na i ta wẹn na; fọkime rhẹ owẹwẹ yẹ aye i tenre-en, ọrẹn mẹmẹ yẹ aye i tenren no jo rhiẹ orodje aye. 8 Oborẹ aye i ruru ọke mie ti aye nẹ otọre Egypt, yẹ aye e ji ruẹ me te inyenana; aye a nyaji mẹ vwo ya ga isolobrugwẹ erọrọ, ọrana yẹ oborẹ aye e ji ruo na.
1Sa 8:9, 18: Vwana kerhọ aye. Ọrẹn, dabu ti aye orhọ; ta rẹn aye oborẹ orodje ro no sun aye na, ọnọ nekpẹn mie aye rhẹ omẹgbanhon.” 18 Ẹdẹ a sa are ina viẹ phia fọkiẹ orodje rẹ are i djẹre rẹn omobọ are na, ọrẹn Jehova ọ kpahanrhọ rẹn are uvuẹn ẹdẹ ọrana-a.”
School 9
1Sa 10:1, 24: Samuel nọ ha uko emri na ji rhie yi rhẹ urhomu i Saul. Nọ fiọnferiẹn ji ta: “Jehova ọ ji ha mwu ne wu rhiẹ ohworho ro no suẹn uku ọnẹyen? 24 Samuel nọ ta rẹn ọsoso ihworho na: “Are i mẹrẹn ohworho ri Jehova ọ djẹha ne, taghene o vwo ọrọ họheriẹ uvwre ọsoso ihworho na-a?” Ọsoso ihworho na ni korunu phia: “Wu ne sun tọ, orodje!”
1Sa 9:21: Omarana, Saul nọ tare: “Mẹmẹ rhẹ onyẹ i Ben’ja·min ro rhiẹ uvwiẹ rọ mai kamu uvuẹn Israel, rẹ ekrun mẹ o vwo fiemru uvuẹn ọsoso ekrun ọrẹ uvwiẹ i Ben’ja·min? Mesoriẹ wa tẹmro mẹ omana?”
1Sa 10:20-22: Omarana, Samuel no se ọsoso ivwiẹ Israel kẹroma, na sanọ uvwiẹ i Benjamin. 21 Ọke oru no se uvwiẹ i Benjamin kẹroma lele ekrun owuowu, na sanọ ekrun i Matar. Obẹtaye, na sanọ i Saul ro rhiẹ ọmọ i Kish. Ọrẹn, ọke a ya guọliẹ, arha mẹriẹ-ẹn. 22 Omarana, aye ni ya guọlọ otọriẹ mie i Jehova: “Ọhworhare na o tobonẹ?” Jehova nọ kpahenrhọ: “Ọye yin ro tiomanu uvwre ehwan na.”
1Sa 10:27: Ọrẹn erharhere ehworhare ezẹko na ta: “Marhẹ ọnana ono ru sabu simi ame?” Omarana, aye ni djẹriẹ fughwẹ, aye arha ha ẹghẹlẹ owuorowu vwe yi-i. Ọrẹn, ọ kpahẹnmro owuorowu rhọye-e.
1Sa 11:12, 13: Ọke oru ihworho na ni ta rẹn i Samuel: “Ayọmo ya ta taghene, ‘Saul yo no rhiẹ orodje ro no sun ame?’ A ha ehworhare na kpahontọre, nẹ ame i kpe aye hwu.” 13 Ọrẹn, Saul nọ tare: “O fo ne kpe ohworho owuorowu hwu ẹdẹ ọrẹ inyenana-a, fọkime inyenana yi Jehova o simi Israel.”
1Sa 11:5-7: Ọrẹn Saul o nẹ ikebi rọ ha oberhumu usurhe na sa, Saul nọ tare: “Me yọ phia rẹn ihworho na? Me yọ lẹrhẹ aye viẹ?” Aye ni ta riẹn kpahen oborẹ ehworhare i Jaʹbesh i tare. 6 Ẹhẹn Osolobrugwẹ nọ yẹ i Saul omẹgbanhon ọke ro rhon ẹmro enana, ekwẹre no mwurien gbangbanhon. 7 Omarana, nọ ha erhuẹn eva ji bẹlẹ aye krẹn krẹn, nọ ghalerẹ aye lele ọsoso uvwrotọre Israel nyoma inyikọ ri tare: “Kohworho kohworho ro vwo leli Saul ọrhẹ Samuel, o gbo rhe taghene omana ye ne ruẹ erhuẹn yen!” Ofẹn i Jehova no mo mwu ihworho na, omarana, aye ni homaphia rhẹ ẹhẹn owu.
Ro 12: 3, 16: Nyoma ẹghẹlẹ ọphẹ ra yẹre mẹ, mia ta rẹn kohworho kohworho rọ ha uvwre are taghene o vwo ni omayen gegerege vrẹn oborẹ o fori-i, ọrẹn o ni omayen so nọ sabu vwo iroro rọ gbare, fọkiẹ esegburhomẹmro rẹ Osolobrugwẹ o tiobọnu harẹn owuowọnwan. 16 Are i vwo aruẹ uruemru owu harẹn awọrọ jerẹ oma are; are i vwe fi ẹhẹn rhẹ ekwakwa eduado-o, ukpomaran are i fi ẹhẹn kpahen ekwakwa ekokamu. Are i vwa ghwanren uvuẹn ikẹro are-e.
1Co 4:7: Ọrọmo yọ lẹrheruọ vẹnẹ ọreva? Itiọrurhomẹmro, me wu vwori ra vwa yọ? Orhianẹ a yẹruọ, mesoriẹ wa haye kparoma kameriẹn rha yẹruọ-ọ?