Ekete ra Rionbọrhọ Uvuẹn Ọbe Owian Akpenyerẹn Ọwan Ọrhẹ Iruo Uvie Na
SEPTEMBER 5-11
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 KINGS 9-10
“Jiri Jehova Fọkiẹ Ẹghwanren Ọnẹyen”
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 erẹ Ẹhẹn
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 RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 KINGS 11-12
“Djẹ Ohworho wu na Rọnmọ Rhẹ Ẹghwanren”
“Ọrọmo yọ ha Obọrẹ i Jehova?”
7 Ana sabu yono ekwakwa buebun nẹ udje Orodje Solomon. Ọke i Solomon ọ ha uphuphẹn, ọ hẹroso i Jehova nọ yẹ ye ọkpọvi. Osolobrugwẹ ọ yẹriẹ ẹghwanren ọrhẹ owian rọ nọ bọn oghwa ẹga ọduado rhẹ i Jerusalem. Ọrẹn, Solomon nọ kpare onyerẹnkugbe ro vwori rhẹ i Jehova fughwẹ. (1 Ki. 3:12; 11:1, 2) Osolobrugwẹ o jurhi taghene orodje itu i Hebrew ọ vwọ “rọnmọ emẹse buebu-un, neneyo ọmudu ọnẹyen o jo rho beghe.” (Deut. 17:17) Solomon ọ nyalele urhi ọrana-a, ukpomaran nọ rọnmọ emẹse ri te 700. Nọ jeghwai lele emẹse erọrọ ri te 300 djọse. (1 Ki. 11:3) Emẹse na buebun e rhiẹ emọ Israe-el, aye a ga isolobrugwẹ efian. Omarana, Solomon nọ tiẹn urhi Osolobrugwẹ rọ tare taghene aye i vwa rọnmọ emẹse ri rhiẹ epha-a.—Deut. 7:3, 4.
Marhẹ wu ne ru Sabu Sẹrorẹ Ọmuduo?
6 Echu ọ guọlọre na họhiẹ, ne rhiẹ ihworho ufiuvwele ra kparahasuẹ i Jehova, na jeghwai tiẹn irhi Jehova. Echu ọ sabu gba ọwan ne roro jeghwai ru jerẹ ọye-e. Omarana, nọ damoma nọ riẹriẹ ọwan izede erọrọ. Jerẹ udje, Echu o ruie ne kwomakugbe ihworho rẹ ọye o biomu ọmudu aye ne. (1 John 5:19) O fiẹrorhọ taghene ọwan ine rhe kwomakugbe ihworho erana omamọ, dedevwo e rheri taghene orharhere okugbe o biomu omamọ uruemru. (1 Cor. 15:33) Ona ọnana ọ wianren uvuẹn oma Orodje Solomon. Solomon ọ rọnmọ emẹse egehọ buebun, aye ni riẹrieriẹ jeghwai sun ọmudu ọnẹyen nẹ obọrẹ i Jehova.—1 Ki. 11:3; ftn.
“Ọrọmo yọ ha Obọrẹ i Jehova?”
9 Ohworho orho ruẹ ọdandan, Jehova no ru emru kpahiẹn. Omarana, Baibol na nọ tare: “Jehova nọ tuekwẹre gbangbanhon kpahen i Solomon, fọkime ọmudu ọnẹyen o beghe nẹ obọrẹ i Jehova . . . , rọ homaphia riẹn ọgbeva ne, rọ ji ha orhetio riẹn kpahen emru ọnana, taghene ọ vwọ ha ẹga rẹn isolobrugwẹ erọrọ-ọ. Ọrẹn, ọ huvwele urhi Jehova-a.” Fọkiẹ ọnana, Jehova ọrhọ hobọtua ye ghwomara-an. Uvie Israel nọ ghalẹre, emọ i Solomon arha sabu sun ọsoso Uvie na-a, aye ni jeghwai rioja ekwakwa buebun.—1 Ki. 11:9-13.
Efe erẹ Ẹhẹn
Manẹ ọ Sabu vwo Ekwerhọ Osolobrugwẹ
Ọke i Rehoboam ọ ta taghene ọnọ ha oja riẹ ihworho na, aye ni kparehasuiẹ, omarana no koko egba owọnren enẹyen. Ọrẹn, Jehova no dje ọmẹraro Shemaiah vwe yi, nọ ta riẹn: “Are i vwe lele imizu are ri hẹrhẹre na ri rhiẹ emọ Israel wọnrọ-ọn. Are owuowọnwan i ghwẹrioma riẹ oghwa ye, fọkime mẹmẹ yi soriẹ ekwakwa enana a phia.”—1 Ki. 12:21-24.
Wu vwe fiuvweri? Wu na sabu ha ẹhẹn roro kpahen oborẹ ọnana o kpokpo i Rehoboam ẹhẹn te! Ukẹro ọgo yẹ ihworho ina ha ni orodje rọ tare taghene ọnọ ha “ephianphian ra kon ohworho” fa ihworho ro suẹn, ọrẹn, nọ huvwele ẹmrọ ra ta riẹn na? (Haye vwanvwọn oborẹ ọ ha uvuẹn 2 Chronicles 13:7.) Ọrẹn, orodje na ọrhẹ isodja ye i “huvwele i Jehova jeghwai ghwẹrioma rie, jerẹ oborẹ i Jehova ọ ta rẹn aye.”
Me yẹ ọnana o yonirin ọwan? O rhiẹ emru ẹghwanren na huvwele Osolobrugwẹ ọrhọ tobọ rhianẹ ọnọ suẹ echẹdjẹ. Arha huvwele Osolobrugwẹ, ọ lẹrhẹ ọwan mẹrẹn ebrurhọ ọrhẹ ekwerhọ ọnẹyen.—Deut. 28:2.
Me yo nẹ erhumie rhe rẹn Rehoboam? Nime ọ huvwele, nọ kpare iroro vrẹn iroro rọ djẹre na jeghwai bọn emwa buebun rhẹ ekete ro suẹn na rẹ uvwioghwa i Judah ọrhẹ i Benjamin i havwọ. No mo ruẹ emwa buebun gbanhon omamọ. (2 Chron. 11:5-12) Ọrọ mai ghanren, uvwre ọke ọrana, nọ nyalele irhi Jehova. Jeroboam ro suẹn uvwioghwa ikpe uvie ọrẹ Israel, nọ lẹrhẹ emọ Israel buebun fiomarhọ egagọ kokodo, ọrẹn, ezẹko na hobọtua i Rehoboam nyoma aye e riẹ i Jerusalem ya ha ogame urhomẹmro rẹn i Jehova. (2 Chron. 11:16, 17) Omarana, uvwele ẹha i Rehoboam nọ lẹrhẹ usun ọnẹyen gbanhon.
SEPTEMBER 19-25
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 KINGS 13-14
“Mesoriẹ Ene Vwo Uruemru Otemẹ Ọrhẹ Uruemru Dẹndẹn?”
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 erẹ Ẹhẹn
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 RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 KINGS 15-16
“Asa o Fiudugbere—Wẹwẹ 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 i Jehova rhẹ Ọsoso Ọmudu ọnọ!
7 O fori nẹ ọwan i ni oma ọwan so, sẹ ọwan a ha ogame ro fiotọre rẹn i Jehova. Gba nọ oma, ‘Mi vwo omwemẹ mi na lẹrhẹ oma merhen i Jehova, chochọn ogame urhomẹmro, jeghwai sẹrorẹ ihworho enẹyen nẹ abọ oriẹriẹme ọsọsọ?’ Roro kpahen uduefigbere rẹ Asa o djephia, rọ sabu dẹrughwaroghwu izie ọduado Maacah, ro rhiẹ Orodje ọmase uvuẹn amwa na. Ọkezẹko, wa ghwai rhe ohworho ro vwo uruemru rọ họhọ ọrẹ i Maacah, ọrẹn, o vwo erhirhiẹ ezẹko wu ne fiudugbere jerẹ Asa. Jerẹ udje, me wu ne ruo, orhianẹ e le owuọwan uvuẹn ekrun ọnọ yanghene ugbehian ọnọ nẹ ukoko, nime o kwe ghwẹriẹ nẹ ọdandan ro ruru-u? Wu na sabu kẹnoma rẹn ohworho ọrana? Me wu ne ru uvuẹn erhirhiẹ ọrana?
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 erẹ Ẹhẹn
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 RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 KINGS 17-18
“Marhẹ Ono Jiri Te rẹ Are Ine Vwo Ẹhẹn Eveva?”
Dje Esegburhomẹmro Phia Nyoma wu ne Brorhiẹn rhẹ Ẹghwanren!
6 Ọke rẹ emọ Israel a ruẹ Otọre Ive na, aye ni dẹrughwaroghwu orhienbro ọghoghanren rẹ aye ina ga i Jehova yanghene ga isolobrugwẹ erọrọ. (Se Joshua 24:15.) Wu na sabu nie taghene ọrana orhienbro ọphophẹrẹ. Ọrẹn, orhienbro aye ọnọ sabu rhua uhwu yanghene arhọ vwe aye. Ọgbọ buebun, emọ Israel e brorhiẹn rhẹ ẹghwanren uvwre ọke Iguẹnzọn na-a. Aye ni sẹrerhumuji Jehova jeghwai ga isolobrugwẹ efian. (Judg. 2:3, 11-23) Jeghwai roro kpahen ọke rẹ emọ Israel a ji dẹrughwaroghwu orhienbro ọgbogbanhon ọrọrọ uvuẹn ọke Elijah. Ọmẹraro Elijah ọ ha uphẹn rẹn aye, rẹ aye ina djẹ sẹ aye ina ga i Jehova yanghene ga osolobrugwẹ efian re se Baal. (1 Ki. 18:21) Elijah ọ ghwọghwu ihworho na, nime aye e vwo iroro eveva. Wu na sabu nie taghene ọrana orhienbro ọphophẹrẹ, nime aye i rhe brorhiẹn rẹ aye ina ga i Jehova aye ina mẹrẹn erere buebun. Itiọrurhomẹmro, orhiẹ emru ẹkpa rẹ emọ Israel ine brorhiẹn rẹ aye ina ga i Baal. Udabọ ọrana, emọ Israel e ji vwo iroro eveva. Ọrẹ ẹghwanren, Elijah nọ ha udu rhẹ aye aghwẹ nẹ aye i brorhiẹn rẹ aye ina ga i Jehova.
ia 88 ¶15
He Stood Up for Pure Worship
15 In response, the Baal priests became even more frenzied, “calling at the top of their voice and cutting themselves according to their custom with daggers and with lances, until they caused blood to flow out upon them.” All to no avail! “There was no voice, and there was no one answering, and there was no paying of attention.” (1 Ki. 18:28, 29) Indeed, there was no Baal. He was an invention designed by Satan to lure people away from Jehovah. The truth is, choosing any master other than Jehovah leads to disappointment, even shame.—Read Psalm 25:3; 115:4-8.
ia 90 ¶18
He Stood Up for Pure Worship
18 Before Elijah’s prayer, the crowds there might have wondered if Jehovah would turn out to be an empty lie, as Baal had proved to be. After the prayer, though, there was no time for wondering. The account says: “At that the fire of Jehovah came falling and went eating up the burnt offering and the pieces of wood and the stones and the dust, and the water that was in the trench it licked up.” (1 Ki. 18:38) What a spectacular answer! And how did the people respond?
Efe erẹ Ẹhẹn
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 RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 KINGS 19-20
“Bru i Jehova nọ ha Urhebro Wẹn”
Hẹroso i Jehova wu Rha Dẹrughwaroghwu Ọfiamu
5 Se 1 Kings 19:1-4. Ọke Orodje Ọmase Jezebel ọ djofẹn mwu Elijah taghene ono kpe yi hwu, ofẹn no mwurien. Omarana, nọ zẹ riẹ Beer-sheba. Ẹhẹn yen no seriotọre omamọ te erhirhiẹ rọ ta “taghene ọnọ ghwai hwu.” Mesoriẹ o vwo iroro ọnana? Elijah ohworho rọ vwọ gba, “ọhworhare ro vwo iroro ri họhọ erẹ ọwan.” (Jas. 5:17) Ọkezẹko ọfiamu rọ dẹrughwaroghwu yọ lẹrhẹ oma ghwọghiẹ. Elijah ọnọ sabu rhe roro taghene omẹdamu ọnẹyen rọ nọ ha ogame urhomẹmro mwu o fiemru-u, agbamwa Israel o vwo ruẹ riaro uvuẹn ogame i Jehova-a, jeghwai roro taghene ọye ọvo yọ ga i Jehova. (1 Ki. 18:3, 4, 13; 19:10, 14) Oborẹ ọmẹraro ọnana ọ mẹrẹn erhirhiẹ ye rhọ, ọnọ sabu gbe ọwan unu. Ọrẹn, Jehova o vwẹruọ iroro Elijah.
ia 103 ¶13
He Took Comfort in His God
13 How do you think Jehovah felt as he looked down from heaven and saw his beloved prophet lying under that tree in the wilderness and begging for death to take him? We do not have to guess. After Elijah sank into sleep, Jehovah sent an angel to him. The angel gently woke Elijah with a touch and said: “Rise up, eat.” Elijah did so, for the angel had kindly set out a simple meal for him—fresh, warm bread along with water. Did he even thank the angel? The record says only that the prophet ate and drank and went back to sleep. Was he too despondent to speak? At any rate, the angel woke him a second time, perhaps at dawn. Once more, he urged Elijah, “Rise up, eat,” and he added these remarkable words, “for the journey is too much for you.”—1 Ki. 19:5-7.
ia 106 ¶21
He Took Comfort in His God
21 In each case, the account reminds us that Jehovah was not to be found within these spectacular displays of nature’s power. Elijah knew that Jehovah was not some mythical nature god such as Baal, who was hailed by his deluded worshippers as “the rider of the clouds,” or bringer of rains. Jehovah is the real Source of all the awesome power found in nature, but he is also vastly greater than anything he has made. Even the physical heavens cannot contain him! (1 Ki. 8:27) How did all of this help Elijah? Remember his fear. With a God like Jehovah on his side, a God who had all that overwhelming power at His disposal, Elijah had nothing to fear from Ahab and Jezebel!—Read Psalm 118:6.
ia 106 ¶22
He Took Comfort in His God
22 After the fire was gone, a hush fell and Elijah heard “a calm, low voice.” It invited Elijah to express himself again, and he did so, pouring out his concerns a second time. Perhaps that brought him further relief. Undoubtedly, though, Elijah found even more comfort in what the “calm, low voice” told him next. Jehovah reassured Elijah that he was far from worthless. How so? God revealed much of his long-range purpose regarding the war against Baal worship in Israel. Clearly, Elijah’s work had not been in vain, for God’s purpose was moving inexorably forward. Furthermore, Elijah still figured in that purpose, for Jehovah sent him back to work with some specific instructions.—1 Ki. 19:12-17.
Efe erẹ Ẹhẹn
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 RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 1 KINGS 21-22
“Hẹrokele Oborẹ i Jehova o Dje Omẹgbahuiẹn Phia Lele”
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.
“Urhomu Harẹn Ehworhare Ephian yi Kristi”
9 Omeriotọre. ehova yẹ Ohworho rọ mai vwo ẹghwanren uvuẹn odjuwu ọrhẹ otọrakpọ na, udabọ ọrana ọ kerhọ iroro idibo yi. (Gen. 18:23, 24, 32) Ọ ha uphẹn rẹn ihworho ro suẹn nẹ aye i ta iroro aye phia. (1 Ki. 22:19-22) Dedevwo Jehova ọ gbare, ọrẹn o vwo fiẹrorhọ taghene ene ruẹ ekwakwa ri gbare vwana-a. Ukpomaran, ọ ha userhumu rẹn ituakpọ ri vwa gba ra ga ye nẹ aye i fikparobọ. (Ps. 113:6, 7) Itiọrurhomẹmro, Baibol na ọ tare taghene Jehova “Ohworho rọ ha userhumu” rẹn ọwan. (Ps. 27:9; Heb. 13:6) Orodje David ọ mẹrẹnvwrurhe taghene ọ sabu wian ewian buebun fọkiẹ omeriotọre i Jehova.—2 Sam. 22:36.
it-2 245
Lie
Jehovah God allows “an operation of error” to go to persons who prefer falsehood “that they may get to believing the lie” rather than the good news about Jesus Christ. (2Th 2:9-12) This principle is illustrated by what happened centuries earlier in the case of Israelite King Ahab. Lying prophets assured Ahab of success in war against Ramoth-gilead, while Jehovah’s prophet Micaiah foretold disaster. As revealed in vision to Micaiah, Jehovah allowed a spirit creature to become “a deceptive spirit” in the mouth of Ahab’s prophets. That is to say, this spirit creature exercised his power upon them so that they spoke, not truth, but what they themselves wanted to say and what Ahab wanted to hear from them. Though forewarned, Ahab preferred to be fooled by their lies and paid for it with his life.—1Ki 22:1-38; 2Ch 18.
Efe erẹ Ẹhẹn
Me yo Mevirhọ ra na Ghini Ghwẹriẹ?
4 Ọke oru, erhionrin Jehova no vwoba. No dje Elijah no yo ghwoghwo ẹzeguon rẹn Ahab ọrhẹ Jezebel. Ana ghwọghọ ọsoso uvwiẹ oghwa aye. Ẹmro Elijah o te Ahab ẹhẹn! Ọrẹ igbevwunu, ọhworhare ọrana rọ kparoma na, nọ “homariotọre.”—1 Ki. 21:19-29.
5 Dedevwo Ahab ọ homariotọre uvuẹn ọke ọrana, ọrẹn irueruo yi ọke oru, o djephia taghene ọ ghini ghwẹriẹ-ẹ. Ọ damoma ro no tiẹ ogame i Baal nẹ uvie yi-i. Habaye, o jiri ogame i Jehova-a. Nyoma izede erọrọ, Ahab no ji djephia taghene ọ ghini ghwẹriẹ-e.
6 Ọke oru, ọke Ahab ọ ha use rẹn omamọ Orodje Jehoshaphat ro suẹn Judah nọ homaba ye ye fiuvweri haso itu i Syria, Jehoshaphat nọ ha irorẹdjẹ phia taghene aye i nekpẹn ọkpọvi mie ọmẹraro i Jehova. Ọke ukaro, Ahab ọ tiẹn irorẹdjẹ na, nọ tare: “O ji vwo ọhworhare owu ra na sabu nyoma ye nọ mie i Jehova; ọrẹn mi vwo utuoma kpahiẹn, fọkime ọ vwọ mẹraro kpahen ekwakwa irhorhomu ri sekpahen mẹ-ẹ, obiobiomu ọvo.” Udabọ ọrana, aye ni ji nọ mie ọmẹraro Micaiah. Itiọrurhomẹmro, ọmẹraro na o vwo orharhere iyẹnrẹn rẹn Ahab! Ukperẹ ọnọ guọlọ ẹharhomu i Jehova, Ahab ro dumu ọkon na no donron ọmẹraro na rhẹ ekanron. (1 Ki. 22:7-9, 23, 27) Dedevwo orodje na ọ sabu fiẹ ọmẹraro i Jehova rhẹ ekanron, ọrẹn ọ sabu dobọ aruẹmẹrẹn na ji no jo rugba-a. Uvuẹn uvweri ọrana, ne kpe Ahab hwu.—1 Ki. 22:34-38.
OCTOBER 24-30
EFE RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 2 KINGS 1-2
“Omamọ Udje Sekpahen Uyono ra Haphia”
w15 4/15 13 ¶15
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.
w15 4/15 13 ¶16
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 erẹ Ẹhẹn
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 RI NẸ ẸMRO OSOLOBRUGWẸ RHE | 2 KINGS 3-4
“Kparẹ Ọmọ Ọnọ”
“Mi Rheri Taghene Ono Vẹnrẹn”
7 Elisha rọ ha ẹrhẹ Elijah, yo ruẹ ẹrhọmọnuhwu ọreva ri Baibol na ọ hunute. Ọmase owu ro titiri omamọ uvuẹn amwa re se Shunem no rhiabọ dede Elisha. Osolobrugwẹ nọ nyoma Elisha ruie nẹ ọmase na ọrhẹ esa ye rọ kpako ne, i vwiẹ ọmọ. Ọrẹn, ẹgbukpe ezẹko a vrẹn, ọmọ na no hwuru. Izie o ghini mwuomarhọ. Omarana, esa ọmase na no kwenu riẹn nọ nya iroko 19, bru Elisha obẹ Ugbenu i Carmel. Elisha nọ ta rẹn odibo yi re se Gehazi nọ kobaro rẹn aye riẹ Shunem. Gehazi ọ sabu rhọmọ ọmọ na-a. Ọke oru, izu ọmọ na ọrhẹ Elisha ni rhere.—2 Ki. 4:8-31.
“Mi Rheri Taghene Ono Vẹnrẹn”
8 Elisha no mevi kẹrẹ orinmi ọmọ na, nọ nẹrhomo. Ogege ọmọ ro hwuru na, nọ rharhumu rhiakpọ, no kwomakugbe izie rọ ghọghọ. (Se 2 Kings 4:32-37.) Ọkezẹko ọmase na ọ karorhọ oborẹ Hannah ọ nẹrhomo lele ọke ọ kpare Samuel riẹ tabernacle na: Jehova “o kwe nẹ ihworho i riẹ Usin, ọ jeghwai kparẹ aye nẹ avwaye.” (1 Sam. 2:6) Itiọrurhomẹmro, Jehova ọ rhọmọ ọmọ na uvuẹn Shunem, no djephia taghene ọye o vwo omẹgbanhon rọ rhọmọ ihworho.
Efe erẹ Ẹhẹn
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.