Have you carefully read the recent issues of The Watchtower? Well, see if you can answer the following questions:

When directions come from God’s organization, what attitude should brothers, such as circuit overseers and congregation elders, have?

They should be quick to obey. They can ask themselves: ‘Do I contribute to the spirituality of those around me? Am I quick to accept and support the directions received?’—w16.11, p. 11.

When did true Christians come into Babylonian captivity?

This happened shortly after the apostles died. At that time, a clergy class began to appear. Church and State promoted apostate Christianity and tried to drown out the voice of wheatlike Christians. But in the decades leading up to 1914, anointed ones began to break free.—w16.11, pp. 23-25.

Why was the work of Lefèvre d’Étaples significant?

During the 1520’s, Lefèvre translated the Bible into French to make it available to the common people. His explanation of Bible passages influenced Martin Luther, William Tyndale, and John Calvin.—wp16.6, pp. 10-12.

What is the difference between “setting the mind on the flesh” and “setting the mind on the spirit”? (Rom. 8:6)

The one doing the former focuses on the desires and leanings of the imperfect flesh, constantly talking about and glorifying things of the flesh. A person doing the latter centers his life on things related to God and his thoughts; such a Christian is dominated by holy spirit. The former leads to death, the latter to life and peace.—w16.12, pp. 15-17.

What are some practical ways to reduce anxiety?

Set appropriate priorities, have realistic expectations, daily make room for some quiet time, enjoy God’s creation, keep a sense of humor, and get regular exercise and enough sleep.—w16.12, pp. 22-23.

“Enoch was transferred so as not to see death.” (Heb. 11:5) How?

It seems that God transferred Enoch gently from life to death without his being aware that he was dying.—wp17.1, pp. 12-13.

Why is modesty still important?

Modesty involves having a proper estimate of ourselves and an awareness of our limitations. We need to be aware of how our behavior can affect others and not take ourselves too seriously.—w17.01, p. 18.

What evidence is there that God directed the governing body in the first century just as he is directing those of the Governing Body today?

With the help of holy spirit, they grasped Scriptural truths. With angelic aid, they oversaw the preaching work, and they relied on God’s Word when providing guidance. These factors are true today too.—w17.02, pp. 26-28.

What factors move us to view the ransom as precious?

Four factors are: Who gave it, why it was given, what sacrifice was involved, and what real need was filled. We should meditate on how those factors were involved.—wp17.2, pp. 4-6.

After deciding a matter, could a Christian change his mind?

We should keep our word. Yet, sometimes a decision deserves reconsideration. After the people repented, God changed his decision about Nineveh. On occasion, new circumstances or information may require our doing similarly.—w17.03, pp. 16-17.

Why is negative gossip so dangerous?

It can cause a problem to get out of control, making the problem worse. Whether we are right or wrong, engaging in hurtful speech will never improve matters.—w17.04, p. 21.

U he tie ebe Owa Ọkhẹ ni da ladian ra? Hia ne u rhie ewanniẹn ye avbe inọta na:

Adia gha ke obọ ẹbu ni su rre, de emwi nọ khẹke ne avbe ọgbaroghe ọghe otako kevbe ediọn vbe iko ru?

Te ọ khẹke ne iran wa lele adia vberriọ. Inọta ne iran gha nọ egbe iran ọre wẹẹ: ‘Igiemwi ọghe imẹ ye asikẹgbe ne emwa ọvbehe gu e Jehova mwẹ wegbe sayọ ra? I ya ekhọe hia miẹn ọnrẹn yi ighẹ adia nọ rhirhi gha rre ra?’—w16.11, p. 11.

De ẹghẹ ne Ivbiotu e Kristi ya do gha rre imu ọghe Babilọn?

Ọ kegha re vbe avbe ukọ wulo fọ nẹ. Ẹghẹ nii ẹre iyayi okeke na rhiegbe ma. E Sọs kevbe Arriọba keghi ye iyayi ọghe Ivbiotu e Kristi okeke vẹwae vbene iran na de yan Ivbiotu e Kristi ọghe ata. Sokpan, ọ ghi bu ukpo 1914, etẹn na hannọ zẹ na suẹn gha fannọ egbe iran hin ugamwẹ ohoghe rre.—w16.11, pp. 23-25.

Vbọzẹe ne Baibol ne Lefèvre d’Étaples zedu ẹre na ru ekpataki?

Vbe ukpo 1520 ya sẹ 1529, Lefèvre keghi ya urhuẹvbo French zedu e Baibol ne ọ mieke na sẹ emwa hia obọ. Odẹ nọ ya rhan otọ e Baibol ẹre ọ ye Martin Luther, William Tyndale kevbe John Calvin rhiegbe ye iwinna izedu ọghe Baibol kevbe na maan emwa re.—wp16.6, pp. 10-12.

De alughaẹn ne egbe nọ rrọọ vbe “egbe ghaa tama ọmwa emwi nọ gha ru” kevbe “orhiọn ghaa gie odẹ emwi na gha ru ma ọmwa”? (Rom 8:6)

Ọmwa ne egbẹ ẹre tama rẹn emwi nọ gha ru keghi rhie aro tua emwi ikpakpa, ọ gha rhiegbe ma vbe emwi nọ taa kevbe emwi nọ ru. Uwu ẹre ọ kẹrikian. Sokpan ọmwa ne orhiọn gie odẹ ma keghi rhie aro tua emwi ọghe orhiọn. Iziro ekhọe ọghẹe keghi re nọ maan rhunmwuda ọ kue ne orhiọn nọhuanrẹn ọghe Osanobua gha loo ẹre. Emwi nọ kẹrikian ọre arrọọ kevbe ọfunmwegbe.—w16.12, pp. 15-17.

De emwi eso ne ima gha ru ne ima ghẹ gha si osi gbe?

Hae ye ugan ighẹ emwi ne u hoo ne u ru, ghẹ gha re ọmwa arovbẹmwẹ, zẹ ẹghẹ kọ ne u ya gha tie Baibol ẹdẹgbegbe, gha gbọyẹmwẹ ye evbayi, gha re ọmwa nọ gbe ọdẹn, gha ku iku isasegbe vbe ẹghẹ hia, u vbe gha vbiẹ ẹse.—w16.12, pp. 22-23.

“Ne Inọk gha te ya wu, a keghi tọn rẹn mu bu Osanobua gha khian.” (Hib. 11:5) Vbọ ya sunu hẹ?

Ọ yevbe na miẹn wẹẹ, te Osanobua ruẹ re vbe odẹ ọghe ọyunnuan, ne Inọk la ovbe la ovbe vbene ọ ma na rẹn.—wp17.1, pp. 12-13.

Vbọzẹe ne ọ na ye ru ekpataki na gha ru emwi ye oreghe?

Ọmwa nọ ru emwi ye oreghe i fian yan egbe, ọ vbe rẹn ako ne irẹn na vburriẹ. Ọ keghi gbaro kotọ ne uyinmwẹ ọnrẹn ghẹ rrua emwa ọvbehe owẹ. Ẹi vbe mu ohu nai mu yotọ.—w17.01, p. 18.

De osẹ nọ rhiẹre ma wẹẹ Osanobua ẹre ọ ghaa dia ẹbu ni su vbe orre nokaro zẹ vbene ọ vbe dia iran vbe ẹdẹnẹrẹ?

Orhiọn nọhuanrẹn ẹre ọ ru iyobọ ne iran ya rẹn ẹmwata nọ rre Evbagbẹn Nọhuanrẹn. Avbe odibosa keghi ru iyobọ ne iran ya siẹnro iwinna ikporhu iyẹn nọ maan. Ẹmwẹ Ọghe Osanobua ẹre iran ghaa loo ya rhie adia ne etẹn. Erriọ ẹre ọ wa vbe ye vbe ẹdẹnẹrẹ.—w17.02, pp. 26-28.

Vbọzẹe ne ima na ye aro nọ ghaan ghee adẹwerriegbe?

Ọ keghi re rhunmwuda emwi enẹ: Ọmwa nọ kpemehe ẹre, evbọzẹe ne ọ na kpemehe ẹre, vbene izọese adẹwerriegbe hiunsi sẹ hẹ kevbe emwi nọ fiangbua. Te ọ khẹke ne ima gha ru erria yan ena hia.—wp17.2, pp. 4-6.

Ovbiotu e Kristi gha ta mu olọ yan emwi nẹ, ọ khẹke nọ ye fi ekhọe werriẹ ra?

Agharhemiẹn wẹẹ te ọ khẹke ne ima gha mu ẹmwẹ ima sẹ, ọ mwẹ ẹghẹ eso nọ ya khẹke ne ima fi ekhọe werriẹ. Vbe igiemwi, Ivbi e Ninivẹ ghi fi uyinmwẹ iran werriẹ, Osanobua na vbe fi ekhọe re werriẹ. Ọ ma ghi guọghọ iran. Ugbẹnso, afiwerriẹ ra ayahọmwaehọ eso sẹtin ya ima fi ekhọe ima werriẹ.—w17.03, pp. 16-17.

Vbọzẹe nẹi na maan na gha taa ọmwa ọta iyeke?

Ọ keghi si ọlọghọmwa nọ lọghọ na sọfurre yi. Deghẹ ima ẹre ọ rriabe ra ma ẹre ọ rriase, ọ khẹke ne ima rẹn wẹẹ, ọtakhọ i mwẹ iyobọ nọ ye hiehie.—w17.04, p. 21.