The Watchtower—Study Edition  |  November 2017

Are You Taking Refuge in Jehovah?

Are You Taking Refuge in Jehovah?

“Jehovah is redeeming the life of his servants; none of those taking refuge in him will be found guilty.”​—PS. 34:22.

SONGS: 8, 54

1. Because of sin, what feelings are common among God’s faithful servants?

“MISERABLE man that I am!” (Rom. 7:24) Many of God’s faithful servants have echoed those words of the apostle Paul. We all suffer from inherited sin, and when our actions do not reflect our keen desire to please Jehovah, we may feel miserable. Some Christians who have committed a serious sin have even felt that they are beyond God’s forgiveness.

2. (a) How does Psalm 34:22 indicate that God’s servants need not be overwhelmed by guilt? (b) What will this article consider? (See the box “ Lessons or Antitypes?”)

2 Nevertheless, the Scriptures assure us that those who take refuge in Jehovah do not need to feel overwhelmed by guilt. (Read Psalm 34:22.) What does taking refuge in Jehovah involve? What steps must we take in order to receive Jehovah’s mercy and forgiveness? We learn the answers to those questions by considering the arrangement of cities of refuge in ancient Israel. True, that arrangement was instituted under the Law covenant, which was replaced at Pentecost 33 C.E. Remember, though, that the Law came from Jehovah. So from  the arrangement of the cities of refuge, we learn Jehovah’s view of sin, sinners, and repentance. First, let us get an overview of the purpose and function of these cities.

“SELECT FOR YOURSELVES THE CITIES OF REFUGE”

3. How did the Israelites handle cases of willful murder?

3 Jehovah took seriously all cases of bloodshed in ancient Israel. Willful murderers were put to death by the victim’s nearest male relative, known as “the avenger of blood.” (Num. 35:19) This act atoned for the innocent human blood that had been spilled. Swift execution protected the Promised Land from becoming defiled, for Jehovah commanded: “You must not pollute the land in which you live, for [the shedding of human] blood pollutes the land.”​—Num. 35:33, 34.

4. How were cases of accidental bloodshed handled in Israel?

4 How, though, did the Israelites handle cases of accidental bloodshed? Although his deed was accidental, an unintentional manslayer was still guilty of shedding innocent blood. (Gen. 9:5) Mercifully, however, he was allowed to flee from the avenger of blood to one of the six cities of refuge. There, he could find protection. The unintentional manslayer had to remain in the city of refuge until the high priest’s death.​—Num. 35:15, 28.

5. How can the arrangement of the cities of refuge help us to understand Jehovah better?

5 Designating these cities as cities of refuge was not a human idea. Jehovah himself commanded Joshua: “Tell the Israelites, ‘Select for yourselves the cities of refuge.’” The cities were given “a sacred status.” (Josh. 20:1, 2, 7, 8) Since Jehovah was directly involved in setting these cities apart for special use, we might ask: How does this arrangement help us to have a clearer view of Jehovah’s mercy? And what does it teach us about how we can take refuge in him today?

“HE MUST . . . PRESENT HIS CASE IN THE HEARING OF THE ELDERS”

6, 7. (a) Describe the role of the elders in judging an unintentional manslayer. (See opening picture.) (b) Why was it wise for a fugitive to approach the elders?

6 After he accidentally killed someone, a fugitive first had to “present his case in the hearing of the elders” at the gate of the city of refuge to which he had fled. He was to be received hospitably. (Josh. 20:4) Some time later, he was sent back to the elders of the city where the killing had occurred, and those elders judged the case. (Read Numbers 35:24, 25.) Only after they had declared the killing accidental would the fugitive be returned to the city of refuge.

7 Why were the elders involved? They were to keep the congregation of Israel clean and to help the unintentional manslayer to benefit from Jehovah’s mercy. One Bible scholar wrote that if the fugitive neglected to approach the elders, “it was at his peril.” He added: “His blood was on his own head, because he did not make use of the security God had provided for him.” Help was available to the unintentional manslayer, but he had to seek out and accept that help. If he did not seek refuge in one of the cities Jehovah had set aside, the closest relative of the person he had killed was free to put him to death.

8, 9. Why should a Christian guilty of serious sin approach the elders for help?

 8 Today, a Christian guilty of serious sin needs to seek the help of congregation elders to recover. Why is this so important? First, the arrangement for elders to handle cases of serious sin comes from Jehovah, as outlined in his Word. (Jas. 5:14-16) Second, this arrangement fortifies repentant wrongdoers to remain in God’s care and to avoid a pattern of sin. (Gal. 6:1; Heb. 12:11) Third, elders are commissioned and trained to reassure repentant sinners, helping to ease their pain and guilt. Jehovah calls these older men “a refuge from the rainstorm.” (Isa. 32:1, 2, ftn.) Would you not agree that this arrangement is an expression of God’s mercy?

9 Many of God’s servants have discovered the relief that comes from seeking and receiving help from the elders. A brother named Daniel, for example, committed a serious sin, but for several months he hesitated to approach the elders. “After so much time had gone by,” he admits, “I thought that there wasn’t anything the elders could do for me anymore. Still, I was always looking over my shoulder, waiting for the consequences of my actions. And when I prayed to Jehovah, I felt that I had to preface everything with an apology for what I had done.” Finally, Daniel sought the help of the elders. Looking back, he says: “Sure, I was scared to approach them. But afterward, it seemed as if someone had lifted a huge weight off my shoulders. Now, I feel that I can approach Jehovah without anything being in the way.” Today, Daniel has a clean conscience, and he was recently appointed as a ministerial servant.

“HE MUST FLEE TO ONE OF THESE CITIES”

10. To receive mercy, what decisive action did an unintentional manslayer have to take?

10 An unintentional manslayer had to take action to receive mercy. He had to flee to the nearest city of refuge. (Read  Joshua 20:4.) We cannot imagine the fugitive being indifferent; his life depended on his reaching that city as soon as possible and remaining there! This meant sacrifice on his part. He had to leave behind his previous employment, the comforts of home, and the freedom to travel​—until the death of the high priest. * (Num. 35:25) But such inconveniences were worth the effort. If he were to leave the city, the fugitive would show a callous indifference toward the lifeblood he had shed, and his own life would be in danger.

11. What actions of a repentant Christian show that he has not taken God’s mercy for granted?

11 To benefit from God’s mercy, repentant wrongdoers today must likewise take action. We must completely abandon the sinful course, fleeing not only from serious sin but also from the lesser sins that often lead to gross wrongdoing. Under inspiration, the apostle Paul described the actions of repentant Christians in Corinth. He wrote: “What a great earnestness your being saddened in a godly way produced in you, yes, clearing of yourselves, yes, indignation, yes, fear, yes, earnest desire, yes, zeal, yes, righting of the wrong!” (2 Cor. 7:10, 11) Earnest actions to abandon a sinful course show Jehovah that we are not complacent, that we have not presumed on his mercy.

12. A Christian may need to give up what in order to continue to receive divine mercy?

12 What might a Christian need to give up in order to continue to receive divine mercy? He must be prepared to give up even what is dear to him if it would put him in danger of falling into sin. (Matt. 18:8, 9) If certain friends influence you to do things that displease Jehovah, will you cut off association with them? If you struggle to be moderate in your use of alcoholic beverages, are you willing to steer clear of situations that might tempt you to overdrink? If you battle sexually immoral desires, are you avoiding any movies, websites, or activities that may trigger unclean thoughts? Remember, any sacrifice we make to keep our integrity to Jehovah is worth it. Nothing stings more than feeling abandoned by him. At the same time, nothing is more satisfying than feeling his “everlasting loyal love.”​—Isa. 54:7, 8.

“THEY WILL SERVE AS A REFUGE FOR YOU”

13. Explain why a fugitive could feel safe, secure, and happy within the city of refuge.

13 Once inside a city of refuge, the fugitive was safe. Regarding those cities, Jehovah said: “They will serve as a refuge for you.” (Josh. 20:2, 3) Jehovah did not require the manslayer to be judged again for the same case; nor was the avenger of blood permitted to enter the city and take the fugitive’s life. The fugitive thus never had to fear reprisal. While in the city, he was safe and secure under Jehovah’s protection. This was not a prison of refuge. The city offered him an opportunity to work, to help others, and to serve Jehovah in peace. Yes, a happy and fulfilling life was possible!

Be confident in Jehovah’s forgiveness (See paragraphs 14-16)

14. What confidence can a repentant Christian have?

14 Some of God’s people who sinned grievously but who repented have felt “imprisoned” by their guilt, even feeling that Jehovah will forever view them as tainted by gross wrongdoing. If you feel that way, please be assured that when  Jehovah forgives you, you can feel secure in his mercy! Daniel, quoted earlier, found this to be true. After the elders had corrected him and helped him to regain a clear conscience, he said: “I felt that I could breathe again. After the matter was handled properly, I didn’t have to feel guilty anymore. Once the sin is gone, it’s gone. As Jehovah said, he takes your burdens away and puts them far away from you. You will never have to see them again.” Once inside the city of refuge, a fugitive no longer needed to look over his shoulder for the avenger of blood. Similarly, once Jehovah has forgiven our sin, we do not need to fear that he is looking for a reason to bring up that sin again or to judge us for it.​—Read Psalm 103:8-12.

15, 16. How can Jesus’ role as Ransomer and High Priest strengthen your confidence in God’s mercy?

15 In fact, we have even greater reason than the Israelites had for confidence in Jehovah’s mercy. After Paul expressed his misery for failing to obey Jehovah perfectly, he exclaimed: “Thanks to God through Jesus Christ our Lord!” (Rom. 7:25) Yes, despite his struggle with sin and his past wrongdoing​—for which he had repented—​Paul was confident in God’s forgiveness through Jesus. As our Ransomer, Jesus cleanses our consciences and gives us inner peace. (Heb. 9:13, 14) As our High Priest, “he is able also to save completely those who are approaching God through him, because he is always alive to plead for them.” (Heb. 7:24, 25) If the role of the high priest reassured the Israelites that their sins would be forgiven, how much more so should the services of our High Priest, Jesus, reassure us that “we may receive mercy and find undeserved kindness to help us at the right time.”​—Heb. 4:15, 16.

16 To take refuge in Jehovah, then, exercise faith in Jesus’ sacrifice. Do not simply acknowledge the ransom’s value in helping vast numbers of people. Rather, have faith that the ransom applies to you. (Gal. 2:20, 21) Have faith that the ransom is the basis for forgiving your sins. Have faith that the ransom offers you the hope of eternal life. Jesus’ sacrifice is Jehovah’s gift to you.

17. Why do you want to take refuge in Jehovah?

17 The cities of refuge are a reflection of Jehovah’s mercy. Through this arrangement, God not only emphasized the sacredness of life but also illustrated how the elders assist us, what true repentance involves, and why we can be completely confident of Jehovah’s forgiveness. Are you taking refuge in Jehovah? There is no safer place to be! (Ps. 91:1, 2) In the next article, we will see how the cities of refuge can help us to imitate Jehovah’s superlative example of justice and mercy.

^ par. 10 According to Jewish reference works, the unintentional manslayer’s immediate family evidently joined him in the city of refuge.

Owa Ọkhẹ (Na Ruẹ Vbe Iko)  |  November 2017

Uwẹ Lẹgbinna E Jehova Ra?

Uwẹ Lẹgbinna E Jehova Ra?

“E Nọyaẹnmwa gha miẹn emwa rẹn fan, emwi rhọkpa i ra ru iran ni lẹgbinnaẹn.”—PSM. 34:22.

IHUAN: 8, 54

1. De iziro ne eguọmwadia Osanobua nibun mwẹ rhunmwuda orukhọ ne ima re vbe ukhu?

UKỌ e Pọl keghi kha wẹẹ: “Ọ sẹ mwẹ sẹ egbe mwẹ!” (Rom 7:24) Eguọmwadia Osanobua nibun ni mwẹ amuẹtinyan wa vbe gbe ọsumẹ segbe zẹvbe ukọ e Pọl. Vbọzẹe? Rhunmwuda amagba ọghomwa kevbe orukhọ ne ima re vbe ukhu. Ne ima i na sẹtin ru emwi nọ maan ne ima te hoo ne ima ru, ọna keghi ya orhiọn gbe ye ima iwu. Ivbiotu e Kristi eso ni ru orukhọ nọ wegbe, wa yayi wẹẹ Osanobua i ghi sẹtin yabọ iran.

2. (a) De vbene Psalm 34:22 ya rhiẹre ma hẹ wẹẹ esa i rrọọ ne eguọmwadia Osanobua gha gbe ọsumẹ segbe rhunmwuda abakuru ne iran ru? (b) De emwi ne ima khian ruẹ vbe ako iruẹmwi na? (Ghee ne ẹkpẹti “ Evba Miẹn Ruẹ Vbọ Ra Evbọ Mudia Yi?”)

2 Vbọrhirhighayehẹ, Evbagbẹn Nọhuanrẹn rhie ilẹkẹtin ne ima wẹẹ esa i rrọọ ne emwa ni lẹgbinna e Jehova gha gbe ọsumẹ segbe rhunmwuda abakuru ne iran ru. (Tie Psalm 34:22.) Vbe a yae kha ne a lẹgbinna e Jehova? De emwi eso nọ khẹke ne ima ru ne Jehova mieke na mwẹ itohan daa ima kevbe nọ vbe yabọ ima? Ma gha miẹn ewanniẹn ọghe avbe inọta na vbe ako iruẹmwi na. Ma gha ziro yan emwamwa ne Jehova ru vbe Izrẹl ọghe ẹvbo na lẹgbinna. Emwamwa na kegha rrọọ vbe ẹghẹ ne Ivbi Izrẹl ya gha rre ototọ Uhi e Mosis. Pentecost 33 C.E. ẹre Uhi nii ghi sẹ ufomwẹ. E Jehova ẹre ọ mu uhi nii gbọọ, nọnaghiyerriọ, emwamwa ọghe ẹvbo ne a  lẹgbinna gha ya ima rẹn aro ne Jehova ya ghee orukhọ, emwa ni ru orukhọ kevbe emwa ni kie rre vbe orukhọ ne iran ru. Nia, gima guan kaẹn evbọzẹe ne ẹvbo ne a lẹgbinna na gha rre otọ Izrẹl kevbe vbene emwamwa nii ya gha khian hẹ.

“WA ZẸ AVBE ẸVBO NE EMWA GHA LẸGBINNA”

3. De vbene Ivbi Izrẹl ya gha buohiẹn ọmwa nọ mema de ọmwa ọvbehe izigha?

3 E Jehova ma zẹdẹ gha ya iyeke abọ mu emwa ni ghaa dizigha vbe Izrẹl. Ọmwa gha mema de ọmwa ọvbehe izigha, ọtien ọmwa ne a gbua nii, nokpia nọ ghi sikẹ ọre sẹ, ẹre ọ bi ye ọre egbe ne ọ gbe ọmwa ne ọ dizigha nii rua. (Nọm. 35:19) Erriọ avbe izigha ya gha ye uhunmwu iran ha osa emwi ne iran ru. Emwamwa na ẹre ọ zẹe ighẹ awua ma la otọ Izrẹl. E Jehova keghi tama iran wẹẹ: “Wa ghẹ mu awua ye otọ ne uwa ye. Te izigha si awua rrie ẹvbo.”—Nọm. 35:33, 34.

4. De vbene Ivbi Izrẹl ya gha buohiẹn ọmwa nọ dizigha ọyẹvbu?

4 Sokpan, de vbene Ivbi Izrẹl ya gha buohiẹn ọmwa nọ dizigha ọyẹvbu? Agharhemiẹn wẹẹ ọmwa vbenian ma mema de ọmwa izigha, ọ ye rriabe rhunmwuda, te ọ gbe ọmwa rua. (Gẹn. 9:⁠5) Emwi vbenian gha sunu, izigha ọyẹvbu na, sẹtin lẹ gha rrie ọkpa vbe usun ẹvbo ehan ne a lẹgbinna, ne ọmwa nọ khian rria ikhi ne ọmwa nọ wu, ghẹ miẹn ọnrẹn gbua. Ọmwa ne ọ dizigha ọyẹvbu nii ghi gha rre ẹvbo ne ọ lẹgbinna, a te miẹn wẹẹ ogie ohẹn do wu.—Nọm. 35:15, 28.

5. De vbene emwamwa ọghe ẹvbo na lẹgbinna ya ye ima rẹn e Jehova sayọ hẹ?

5 E Jehova tobọre ẹre ọ ru emwamwa ọghe ẹvbo na lẹgbinna vbe ọ tama e Josua wẹẹ: “Tama Ivbi Izrẹl wẹẹ, ‘Wa zẹ avbe ẹvbo ne emwa gha lẹgbinna.’” E Jehova keghi ya avbe ẹvbo nii khian ni huanrẹn rhunmwuda, irẹn ẹre ọ tobọre hannọẹn. (Jọs. 20:1, 2, 7, 8) Ne Jehova na tobọre ru emwamwa na, inọta nọ ghi khẹke ne ima nọ nia ọre wẹẹ: De vbene emwamwa na ya ye ima rẹn otọ re sayọ hẹ ighẹ odẹ ne Jehova ya rhie itohan ma? De emwi nọ vbe maa ima re vbe nọ dekaan odẹ ne a ya lẹgbinna e Jehova vbe ẹdẹnẹrẹ?

“Ọ GHI YA RHAN OTỌ EMWI NỌ SUNU MA AVBE ỌKAOLOTU”

6, 7. (a) De iwinna nọ bi ye ediọn egbe vbe ọmwa gha dizigha ọyẹvbu? (Ghee efoto nọ rre omuhẹn.) (b) Vbọzẹe ne ọ na khẹke ne ọmwa nọ de ọmwa izigha vbenian ya tama ediọn ni rre ẹvbo nọ lẹ gha rrie?

6 Ovbi Izrẹl nọ de ọmwa izigha ọyẹvbu, ghi ka ya rhan otọ emwi nọ sunu ma avbe ọkaolotu vbe onurho ẹvbo nọ lẹ gha rrie. Avbe ọkaolotu nii ghi gi ẹre la ẹvbo nii. (Jọs. 20:⁠4) Ọ gha sẹ ẹghẹ, avbe ọkaolotu ni rre ẹvbo ne ọ lẹ gha rrie, ghi gie ẹre bu ediọn ni rre ẹvbo ne ọ na de ọmwa izigha, ne iran buohiẹn ọnrẹn. (Tie Nọmbas 35:24, 25.) Ediọn gha ghi guan yọ nẹ, iran na bẹghe ẹre wẹẹ ẹi re ẹmwẹ ọnrẹn, iran ghi werriegbe gie ẹre gha rrie ẹvbo nọ lẹgbinna.

7 Vbọzẹe ne ọ na khẹke ne ọmwa nọ de ọmwa izigha vbenian ya tama ediọn ni rre ẹvbo nọ lẹ gha rrie? Okaro, ne otọ Izrẹl mieke na gha re nọhuanrẹn. Nogieva, ne ọmwa nọ dizigha ọyẹvbu mieke na miẹn uhunmwu rhunmwuda Osa nọ mwẹ itohan ẹre Jehova khin. Okpia ọkpa nọ rri egie ebe keghi kha wẹẹ, deghẹ ọmwa nọ dizigha ọyẹvbu ma na ya gu ediọn guan, “arrọọ ọghẹe ghi gha rre ikpadede.” Ọ na vbe rhie tẹ wẹẹ: “Irẹn ẹre ọ khian ya uhunmwu khiọ ẹmwẹ uwu ẹre rhunmwuda ọ ma lele iyi ọghe Osanobua.” Te ọmwa nọ de ọmwa izigha vbenian gha zẹ emwi ru nọ mieke na lẹ fe. Ọ ma na lẹ gha rrie ọkpa vbe usun ẹvbo na lẹgbinna ne Jehova hannọ, ọmwa nọ khian rria ikhi ne ọmwa nọ wu sẹtin gbẹe rua.

8, 9. Vbọzẹe ne ọ na khẹke ne ọtẹn nọ ru orukhọ nọ wegbe ya tama ediọn?

8 Vbe ẹdẹnẹrẹ, te ọ khẹke ne ọtẹn nọ ru orukhọ nọ wegbe ya tama ediọn ne iran mieke na ru iyobọ nọ khẹke nẹẹn. Vbọzẹe ne ọ na ru ekpataki? Okaro, zẹ vbene Baibol khare, e  Jehova ẹre ọ ru emwamwa na, ne ediọn gha buohiẹn emwa ni ru orukhọ nọ wegbe. (Jems 5:14-16) Nogieva, emwamwa na keghi ru iyobọ ne emwa ya kie rre vbe emwi dan ne iran ru, ọ vbe ya iran gha biegbe ne orukhọ ne iran ka gha ru. (Gal. 6:1; Hib. 12:11) Usun iwinna nọ bi ye ediọn izabọ ọre ne iran gha rhie igiọdu ne emwa ni ro iro fi uyinmwẹ werriẹ, ne iran ghẹ gha gbe ọsumẹ segbe. E Jehova keghi ghee ediọn zẹvbe “ehe ne a lẹ fi vbe ẹghẹ okpẹhoho.” (Aiz. 32:1, 2) Emwamwa na keghi rhiema wẹẹ, Osa nọ gele mwẹ itohan ẹre Jehova khin.

9 Eguọmwadia Osanobua nibun keghi do bẹghe ẹre wẹẹ, a gha miẹn orukhọ kue ma ediọn, ọ yevbe ne a kpa ọmwa ihẹ. Vbe igiemwi, ọtẹn nokpia ọkpa na tie ẹre Daniel keghi ru orukhọ nọ wegbe sokpan ọ ma kue tama ediọn vbe owara uki nibun. Ọ keghi kha wẹẹ: “Ẹghẹ nọ taẹn ghi gberra nẹ, I na ghi gha roro ẹre wẹẹ, ẹi mwẹ iyobọ ne ediọn khian ghi sẹtin ru mẹ. Ọrheyerriọ, orhiọn mwẹ ma zẹdẹ sotọ. I na gha mwẹ ọnrẹn vbe orhiọn wẹẹ emwi ne I ru vbe ẹkhokho gha rherhe vẹẹ. Rhunmwuda ọni, te I ka rinmwian e Jehova nọ yabọ mwẹ vbe I ghaa na erhunmwu.” Vbe okiekie, e Daniel keghi ya tama ediọn emwi ne irẹn ru. Ọ keghi vbe kha wẹẹ: “Te ohan ediọn wa gha mu mwẹ vbe ẹghẹ nii, sokpan vbe I ghi gu iran guan nẹ, ọ na ye vbe na miẹn wẹẹ te a sie mwẹ ihẹ nọkhua mu ye otọ. Nia, ekhọe hia ẹre I ghi ya na erhunmwu gie Jehova. Idobo rhọkpa i ghi rre odẹ.” Te Daniel ghi mwẹ ekhọe ọguọmwaziro nọ hianrẹn. Ọ ma he kpẹ nia, na zẹ ọre ye ukpo ọguọmwadia iwinna.

“Ọ GHI LẸ LA ỌKPA VBE AVBE ẸVBO NII”

10. De emwi nọ khẹke ne ọmwa nọ dizigha ọyẹvbu ru, nọ mieke na lẹ fe?

10 Ne ọmwa nọ dizigha ọyẹvbu mieke na lẹ fe, te ọ gha zẹ emwi ru. Ọ ghi lẹ gha rrie ọkpa vbe usun ẹvbo na lẹgbinna. (Tie Jọsua 20:4.) Emwi rhọkpa i rrọọ nọ khian yae gha siegbe, rhunmwuda arrọọ ọghẹe rre ikpadede. Ọ ghi kpa sẹ emwi hia rae, vbe na ghee iwinna rẹn, owa re, ẹi khian ghi vbe gha mwẹ afanvbimu ne a ya yo ehe. Ọ gha rre ẹvbo nii, ogie ohẹn ke do wu. * (Nọm. 35:25) Ọna i khuẹrhẹ hiehie sokpan te ọ gha ru vberriọ, ne ẹi ghẹ mieke na wu. Ọ gha kpa hin ẹvbo nọ  lẹgbinna rre vbene ọ rhirhi miẹn, ọni rhiema wẹẹ ọ ma gbe ima rẹn ye izigha ne ọ do. Ọ gha ru vberriọ, arrọọ ọghẹe ẹre ọ mu ye ikpadede.

11. De emwi ne Ovbiotu e Kristi ne ọ ro iro fi uyinmwẹ werriẹ nẹ gha ru, nọ gha rhiẹre ma wẹẹ ọ gbọyẹmwẹ ye itohan ne Jehova mwẹ daa re?

11 Ne ọmwa nọ kie rre nẹ vbe emwi dan nọ ka ru mieke na miẹn ayabọ orukhọ, te ọ vbe khẹke ne ọ zẹ emwi ru. Te ọ khẹke ne ọ dobọ orukhọ ne a ru yi fẹẹrẹ. Ẹi re orukhọ nọ wegbe ọkpa ọ khian gha gbaẹngbe na, ọ khẹke nọ gha biegbe ne emwi ke emwi nọ gha sẹtin si ẹre fi orukhọ nọ wegbe. Ukọ Pọl keghi guan kaẹn vbene Ivbiotu e Kristi ni rre Kọrinti ya ro iro fi uyinmwẹ werriẹ hẹ. Ọ keghi kha wẹẹ: ‘U miẹn emwi esi nọ kẹrikian ne ẹko na rriara uwa ye abakuru ọghe uwa. Egbe ohu nọkhua vberriọ, egbe ohan vberriọ, a mu emwi roro, a mu aro ye emwi, a mu egbe ne a ya gbe ọmwa hin ọkhọ rre, ẹre ọ ya uwa sẹtin gha mwẹ izọghae ne uwa ya rhiẹre ma ighẹ wa ma rẹn ọkpa wa ma rẹn eva.’ (2 Kọr. 7:10, 11) Nọnaghiyerriọ, deghẹ ima na gele gha hia vbe odẹ ke odẹ ne ima kie rre vbe emwi dan ne a ru, te ima rhiẹre ma wẹẹ ima gbe ima rẹn ye orukhọ ne ima ru. Ọ vbe khẹke ne ima zẹ emwi ru ne Jehova mieke na mwẹ itohan daa ima.

12. De uyinmwẹ eso ne ọ khẹke ne Ovbiotu e Kristi gbaẹngbe na, ne Jehova mieke na gha mwẹ itohan daa re?

12 De uyinmwẹ ne ọ khẹke ne Ovbiotu e Kristi gbaẹngbe na, ne Jehova mieke na gha mwẹ itohan daa re? Te ọ khẹke ne ọ gbaẹngbe ne avbe emwi ni yẹẹ ọre, ni gha sẹtin si ẹre fi orukhọ. (Mat. 18:8, 9) Deghẹ avbe ọse ne u gu mu obọ ya ruẹ ru emwi ne ẹi ya ẹko rhiẹnrhiẹn e Jehova, ẹi re te ọ khẹke ne u gbaẹngbe ne iran? Deghẹ ọ lọghọ ruẹ ne u sẹtin gha da ayọn ye oreghe, ẹi re te ọ khẹke ne u gbaẹngbe ne ehe ne a na da ayọn ra emwa ni da ayọn gbe egbe? Deghẹ ọmwa nọ gu iziro dan nọ dekaan alama oghẹ suan ẹre u khin, uwẹ gbaẹngbe ne vidio, e websait kevbe emwi ọvbehe ni gha sẹtin ya iziro vberriọ gbọzinia vbe ekhọe ruẹ ra? Ghẹ mianmian wẹẹ, Jehova gha fiangbe ima ye ẹrhiọn ne ima looro, nọ ya ima sẹtin mudia ẹse vbe ugamwẹ ọghẹe. Ma ghaa roro ẹre wẹẹ e Jehova yangbe ima nẹ, iro ghi han ima, ọ yevbe ne ima i ghi mwẹ esa ne ima ye. Sokpan, ọyẹnmwẹ ne ọ sẹ ọmwa i gia gie vbe a gha rẹn wẹẹ, e Jehova hoẹmwẹ ima kevbe wẹẹ, ọ gha hoẹmwẹ ima vbe “ẹdẹdẹmwẹdẹ.”—Aiz. 54:7, 8.

‘Ọ GHA RE EHE NE UWA GHA LẸ YO NE UWA MIEKE NA LẸ FE’

13. Vbọzẹe ne ọmwa ne ọ de izigha ọyẹvbu na mwẹ agbẹkunsotọ vbe ẹvbo nọ lẹgbinna?

13 Ọ gha kẹ ọmwa ne ọ de ọmwa izigha ọyẹvbu ya lẹ sẹ ẹvbo ne ọ le gbinna nẹ, obọ i ghi vba re. Ọna ẹre ọ zẹe ne Jehova na kha wẹẹ: ‘Ọ gha re ehe ne uwa gha lẹ yo ne uwa mieke na lẹ fe.’ (Jọs. 20:2, 3) Ọni rhiema wẹẹ, e Jehova ma kpasẹ yọ ne a dọlegbe do gha buohiẹn ọmwa vberriọ. Ọ ma vbe kue yọ ne ọmwa nọ ra rria ikhi gha die ẹvbo ne a lẹgbinna do gbẹe rua. Esa i vbe rrọọ ne ohan gha mu ọmwa nọ de izigha ọyẹvbu na, rhunmwuda ototọ ugue e Jehova ẹre ọ ghi ye. Sokpan ọna ma rhie ma wẹẹ eghan ọmwa vberriọ ye, rhunmwuda, ẹkpotọ kie nẹẹn nọ ya gha winna, nọ vbe ya ru iyobọ ne emwa ọvbehe kevbe nọ vbe gha ga e Jehova. Vbene ẹmwata, ọ sẹtin gha mwẹ agbẹkunsotọ vbe ẹvbo nii ne ọ lẹgbinna!

Gha mwẹ ọnrẹn vbe ilẹkẹtin wẹẹ e Jehova gha yabọ ruẹ (Ghee okhuẹn 14-16)

14. De ilẹkẹtin nọ khẹke ne ọtẹn nọ kie rre nẹ vbe uyinmwẹ dan gha mwẹ?

14 Ekhọe ọghe eguọmwadia e Jehova eso ni fiwerriẹ nẹ vbe orukhọ ne iran te gha ru ye bu abe gbe iran. Iran ye mwẹ ọnrẹn vbe orhiọn wẹẹ Osanobua i khian sẹtin yabọ iran. Deghẹ u mwẹ iziro vbenian vbe ekhọe, ọ khẹke ne u fiẹ werriẹ. Gha mwẹ ilẹkẹtin ne ẹi beghe wẹẹ e Jehova ọre Osa nọ ya ekhọe hia yabọ. Emwi vbenian ẹre ọ sunu ne Daniel ne a ka guan kaẹn ban. Ọ keghi do gha mwẹ ekhọe ọguọmwaziro nọ hianrẹn vbe ediọn ghi rhie adia nẹẹn nẹ. Ọ keghi kha wẹẹ: “Eban ẹre imẹ  ghi hiọnrọn sotọ. Ekhọe mwẹ i ghi fi mwẹ uwẹnrhiẹn. E Jehova gha yabọ ruẹ nẹ, ọ ghi mu orukhọ ne u ru khian rree nuẹn, zẹ vbene ọ khare. Evba nii ẹre ọ fo yi.” Vbene a ka tae ban, ọ gha kẹ ọmwa ne ọ de ọmwa izigha ọyẹvbu ya lẹ sẹ ẹvbo ne ọ le gbinna nẹ, esa i rrọọ ne ohan gha muẹn wẹẹ obọ gha vba re. Erriọ vbe ye vbe Jehova gha yabọ ọmwa nẹ, esa i rrọọ ne ọmwa nii ye gha ha yo ha rre wẹẹ, Osanobua gha werriegbe buohiẹn gbe irẹn.—Tie Psalm 103:8-12.

15, 16. De vbene ukpo ne Jesu na zẹ zẹvbe nọ de ima werriegbe kevbe Ogie Ohẹn, ya ya amuẹtinyan ọghe ima nọ dekaan ayabọ ọghe orukhọ wegbe sayọ hẹ?

15 Irẹnmwi ne ima mwẹ vbe nọ dekaan emwamwa ọghe ayabọ orukhọ ne Osanobua ru ẹre ọ sẹ ọghe Ivbi Izrẹl. Nọnaghiyerriọ, ilẹkẹtin ne ima mwẹ ẹre ọ khẹke nọ wegbe sẹ. E Pọl ghi gbe ọsumẹ segbe nẹ, rhunmwuda orukhọ nọ re vbe ukhu, ọ keghi ya oghọghọ kha wẹẹ: “Ekpọnmwẹ nọ ne Osanobua, vbekpa Nọyaẹnmwa Jesu Kristi.” (Rom 7:25) E Pọl keghi re ọmwa nọ ka wa gha ru orukhọ, ọ vbe gha gu ẹre suan ighẹ amagba ọghẹe, ọrheyerriọ, ọ wa gha mwẹ ilẹkẹtin nọ wegbe wẹẹ, e Jehova gha yabọ irẹn lekpae izọese adẹwerriegbe ọghe Jesu. Ikpemehe ọghe adẹwerriegbe na, ẹre ọ zẹe ighẹ ima mwẹ ekhọe iziro nọ hianrẹn kevbe agbẹkunsotọ. (Hib. 9:13, 14) Zẹvbe Ogie Ohẹn ọghomwa, te Jesu “ghi sẹtin miẹn emwa ni la obọ ẹre bu Osanobua gha dee fan vbe ẹghẹ na, kevbe ẹghẹ hia, rhunmwuda, irẹn wa rre agbọn ẹdẹdẹmwẹdẹ, ne ọ gha rinmwian ne iran.” (Hib. 7:24, 25) Vbe ẹghẹ nẹdẹ, te Ivbi Izrẹl wa hẹnhẹn egbe yan ogie ohẹn ne iran mieke na miẹn ayabọ orukhọ vbe obọ e Jehova. Inu ghi nọ ne ima vbe ẹdẹnẹrẹ nọ rre ototọ Ogie Ohẹn nọ hiunsi? Te ọ khẹke ne ima gha mwẹ ilẹkẹtin ne ẹi beghe rhumwuda “ima gha miẹn itohan rhie kevbe ẹsọhẹ ne ọ gha yi ima obọ vbe ẹghẹ ne a na gualọe zẹẹẹ.”—Hib. 4:15, 16.

16 Ne ima mieke na sẹtin lẹgbinna e Jehova, te ọ khẹke ne ima mu ẹtin yan izọese ne Jesu ru. Ghẹ wa gha roro wẹẹ emwa hia ẹre Jesu do dẹ werriegbe. Gha mwẹ amuẹtinyan wẹẹ, uwẹ tobọ uwẹ gha miẹn afiangbe vbọ. (Gal. 2:20, 21) Gha mwẹ amuẹtinyan wẹẹ, lekpae izọese adẹwerriegbe, e Jehova gha ya orukhọ ruẹ hia bọ ruẹ, izọese na ẹre ọ vbe zẹe ighẹ ima yaro ye arrọọ ọghe etẹbitẹ. Vbene ẹmwata, izọese adẹwerriegbe ọghe Jesu keghi re ẹsọhẹ ne Jehova ru ne dọmwadẹ ima.

17. Vbozẹe ne u na hoo ne u lẹgbinna e Jehova?

17 Emwamwa ọghe ẹvbo na lẹgbinna keghi rhiẹre ma wẹẹ, Osa nọ mwẹ itohan ẹre Jehova khin. Emwamwa na vbe ya ima rẹn wẹẹ, aro nọ ghaan ẹre Jehova ya ghee arrọọ, kevbe iyobọ ne ediọn ru ne emwa ni ru orukhọ nọ wegbe kẹ kevbe odẹ ne Jehova ya ya ekhọe hia yabọ orukhọ. Uwẹ lẹgbinna e Jehova ra? Te ọ khẹke, rhunmwuda ihe ọvbehe i rrọọ ne ima khian na miẹn ugue! (Psm. 91:1, 2) Vbe ako iruẹmwi nọ ghi lele ọna, ma gha ziro yan vbene emwamwa ọghe ẹvbo na lẹgbinna gha ya ru iyobọ ne ima ya ya egbe tae Jehova, vbe odẹ ne ọ ya buohiẹn ata kevbe odẹ ne ọ ya mwẹ itohan.

^ okhuẹn 10 Ivbi e Ju eso ni rri egie ebe keghi kha wẹẹ, ọ khọ wẹẹ ọtien ọmwa nọ dizigha ọyẹvbu nọ sikẹ ọre sẹ, deba re dia ẹvbo nọ lẹgbinna ya.