1. What was Martha confident about regarding her brother? (See opening picture.)

JESUS’ close friend and disciple Martha was grieving. Her brother, Lazarus, had died. Could anything ease her sorrow? Yes. Jesus assured her: “Your brother will rise.” That may not have erased all her sadness; yet, Martha accepted Jesus’ assurance. She said: “I know he will rise in the resurrection on the last day.” (John 11:20-24) She was sure that would occur in the future. Jesus then performed a miracle. He brought Lazarus back to life that very day.

2. Why would you like to have the conviction that Martha had?

² We have no basis to expect that Jesus or his Father will now perform such a miracle for us. Are you, though, just as sure as Martha was of a future resurrection for a loved one? Maybe it is your deceased mate, your mother, your father, or a beloved grandparent. Or you may be grieving over the loss of a child. You long to hug, to speak with, and to laugh with that dear one. Happily, like Martha, you have good reason to say, ‘I know that my loved one will rise in the resurrection.’  Still, it will do each Christian good to reflect on why that is a valid conviction.

3, 4. How might Martha’s conviction have been strengthened by what Jesus had recently done?

³ It is unlikely that Martha, living near Jerusalem, observed Jesus resurrect the son of a widow near Nain in Galilee. Yet, she had probably heard about it. And it is similar with Jesus’ bringing Jairus’ daughter back to life. Those at the girl’s house “knew she had died.” Still, Jesus took her lifeless hand and said: “Child, get up!” And she did, immediately. (Luke 7:11-17; 8:41, 42, 49-55) Both Martha and her sister, Mary, were aware that Jesus could cure the sick. For that reason, they felt that had Jesus been present, Lazarus would not have died. Now that Jesus’ dear friend was dead, though, what did the future hold? Note that Martha spoke of Lazarus’ coming back to life in the future, “on the last day.” Why could she be certain of that? And why can you be sure that there will be a future resurrection that may include your loved ones?

⁴ There are good reasons for your conviction. As we review some of them, you might find things in God’s Word that you do not often link with your valid hope of seeing your loved one again.

5. What contributed to Martha’s confidence that Lazarus would be resurrected?

⁵ Note that Martha did not say: ‘I hope that my brother will rise.’ She said: “I know he will rise.” Martha was convinced because of miracles that she likely learned about even before Jesus’ ministry began. She had learned of these as a youth at home and at the synagogue. Three accounts recorded in the inspired Scriptures may come to mind.

6. Elijah performed what outstanding miracle, and how does that relate to Martha?

⁶ The first resurrection occurred at a time when God was empowering his prophet Elijah to work miracles. Up in Zarephath, a Phoenician coastal town, a poor widow showed hospitality to the prophet. God then miraculously maintained her supply of flour and oil, so that she and her son stayed alive. (1 Ki. 17:8-16) Later, her son got sick and died. Elijah came to her aid. While touching the corpse, Elijah prayed: “God, please, let this child’s life come back into him.” And it happened! God heard Elijah, and the child came back to life. That was the first resurrection of Bible record. (Read 1 Kings 17:17-24.) Martha had certainly learned of that remarkable event.

7, 8. (a) Relate what Elisha did to relieve a woman’s grief. (b) What does Elisha’s miracle prove about Jehovah?

⁷ The second resurrection related in the Scriptures was performed by Elijah’s successor, the prophet Elisha. A prominent Israelite woman in Shunem showed Elisha exceptional hospitality. Through the prophet, God rewarded this childless woman and her elderly husband with a son. Some years later, the boy died. Imagine the mother’s crushing grief. With her husband’s permission, she traveled about 19 miles (30 km) to Elisha at Mount Carmel. The prophet sent his attendant Gehazi back to Shunem ahead of them. Gehazi was not able to bring the dead boy back to life. Then the grieving mother arrived with Elisha.​—2 Ki. 4:8-31.

⁸ There by the body at the house  in Shunem, Elisha prayed. Miraculously, the dead boy came to life and was reunited with his now elated mother! (Read 2 Kings 4:32-37.) She might well have recalled what formerly barren Hannah had prayed when she brought Samuel to serve at the tabernacle: “Jehovah . . . brings down to the Grave, and he raises up.” (1 Sam. 2:6) Clearly, God in a very literal way raised up the boy in Shunem, proving His ability to resurrect.

9. Explain how Elisha was involved in the third resurrection related in the Bible.

⁹ But that was not the final startling event involving Elisha. He had served for over 50 years as a prophet, and then he “became ill with the sickness from which he eventually died.” Later, when Elisha’s body had been reduced to mere bones, an enemy band came into the land. Some Israelites were on their way to bury a man. Rushing to escape their enemies, they threw the dead man into the grave or tomb where Elisha’s bones lay. We read: “When the man touched the bones of Elisha, he came to life and stood on his feet.” (2 Ki. 13:14, 20, 21) Think what those resurrection accounts would have meant to Martha! God definitely has power over death. And reflect on what they should mean to you. They certainly should convince you that God’s power is vast, unlimited.

10. How did Peter help a Christian sister who had died?

¹⁰ In the Christian Greek Scriptures, we also read that resurrections took place in the presence of God’s representatives. We can see that from the resurrections Jesus performed when outside of Nain and when in the home of Jairus. The apostle Peter was responsible for another one, that of the Christian woman Dorcas (Tabitha). Peter came to where her body was awaiting burial. While near the corpse, Peter prayed. Then, he said: “Tabitha, rise!” She came to life right away, and Peter “presented her alive” to fellow Christians. That event was so convincing that “many became believers in the Lord.” They could testify both in general about the Lord and specifically about Jehovah’s ability to raise the dead.​—Acts 9:36-42.

11. What did the physician Luke report happened to a young man, and how did that affect others?

¹¹ Others became eyewitnesses to another resurrection. One time, the apostle Paul was at a meeting in an upper room in Troas, in what is now northwest Turkey. Paul spoke till midnight. A young man named Eutychus was listening, seated at a window. But he dozed off and fell from the third story to the ground below. Perhaps the physician Luke was the first to reach Eutychus, and Luke made a medical assessment: Eutychus was not merely injured and unconscious​—he was dead! Paul came downstairs and embraced the corpse, and then he made the dramatic announcement: “He is alive.” What a profound impact that would have had on eyewitnesses! Knowing the facts and grasping that a resurrection had occurred, they “were comforted beyond measure.”​—Acts 20:7-12.

12, 13. In the light of the resurrections discussed, what questions do we need to consider?

¹² The accounts mentioned above should give you something that Martha  had. That is, assurance that our God and Life-Giver has the ability to bring a dead person back to life. It is interesting, though, that a faithful servant of God, such as Elijah, Jesus, or Peter, was present on each of those occasions, during the time when Jehovah was performing miracles. What can we say, however, about those who died at other times in history? If in a certain era God was not performing resurrections, could faithful men and women expect that God would raise the dead at a future time? Could they feel as did Martha, who said: “I know [my brother] will rise in the resurrection on the last day”? Just why could she believe that, and why can you?

¹³ There are actually a number of passages in God’s inspired Word that show that Jehovah’s loyal servants knew that a future time of resurrection was in store. Consider a few.

14. We can learn what about the resurrection from the account about Abraham?

¹⁴ Think of what God told Abraham to do with Isaac, the long-awaited heir. Jehovah said: “Take, please, your son, your only son whom you so love, Isaac, and . . . offer him up . . . as a burnt offering.” (Gen. 22:2) Imagine the feelings that such a command would stir up. Jehovah had promised that through Abraham’s offspring all nations would be blessed. (Gen. 13:14-16; 18:18; Rom. 4:17, 18) Also, Jehovah said that the blessing would come “through Isaac.” (Gen. 21:12) But how could that occur if Abraham put Isaac to death as a sacrifice? Paul was inspired to explain that Abraham believed that God was able to raise Isaac from the dead. (Read Hebrews 11:17-19.) The Bible does not say that Abraham felt that if he obeyed, in a mere few hours, a day, or a week, Isaac would come back to life. Abraham could not know when his son would be raised to life again. But he trusted that Jehovah would resurrect Isaac.

15. What hope did the patriarch Job express?

¹⁵ The patriarch Job similarly looked to a future resurrection. He realized that if a mere tree is cut down, it might sprout again and be like a new plant. Not so with a man. (Job 14:7-12; 19:25-27) If a man dies, he cannot raise himself up from the grave and live again. (2 Sam. 12:23; Ps. 89:48) Of course,  that did not mean that God could not resurrect a person. In fact, Job believed that Jehovah would set a time to remember him. (Read Job 14:13-15.) Job could not know when in the future that time would be. Still, he trusted that the One who created human life in the first place could and would remember him and resurrect him.

16. An angel gave the prophet Daniel what encouragement?

¹⁶ Daniel is another faithful man whom we know about from the Hebrew Scriptures. He served God loyally for many decades, and Jehovah supported him. At one point, an angelic messenger urged Daniel, that “very precious man,” to “have peace” and “be strong.”​—Dan. 9:22, 23; 10:11, 18, 19.

17, 18. Daniel was given what promise about his future?

¹⁷ Daniel was almost 100 years old and nearing the end of his life. He might have been thinking about what the future held for him. Would Daniel get to live again? Absolutely! At the end of the book of Daniel, we read God’s assurance to him: “As for you, go on to the end. You will rest.” (Dan. 12:13) Elderly Daniel knew that the dead are at rest, with no “planning nor knowledge nor wisdom in the Grave.” Daniel would soon be going there. (Eccl. 9:10) But that would not be the end of him. He was promised a future.

¹⁸ The message to the prophet Daniel continued: “You will stand up for your lot at the end of the days.” No date or length of time was given. Daniel was to come to his end in death and then rest. Yet, saying that he would ‘stand up for his lot’ in the future amounted to a clear promise of a resurrection to come​—long after he had died. That would be “at the end of the days.” The Jerusalem Bible renders the promise to Daniel: “You will rise for your share at the end of time.”

19, 20. (a) How does what we have considered so far relate to Martha’s statement to Jesus? (b) What will we yet consider?

¹⁹ Martha clearly had reason to be confident that her faithful brother, Lazarus, would “rise in the resurrection on the last day.” The promise given to Daniel, as well as the certainty reflected in Martha’s reply to Jesus, should reassure Christians today. There will be a resurrection.

²⁰ We have seen that actual events in the past prove that a resurrection is possible​—the dead can be brought back to life. And men and women who served God anticipated that a resurrection would occur sometime in the future. Is there any indication, however, that a resurrection could take place long after it was promised? If so, that would give us added reason to look forward, as Martha did, to a time of resurrection. Still, when would that happen? Let us address these aspects in the following article.

1. De iyayi ne Mata ghaa mwẹ vbekpae uwu ọtiọnrẹn? (Ghee efoto nọ rre omuhẹn.)

E MATA ne ọse kevbe erhuanegbe Jesu kegha khiẹ rhunmwuda uwu ọtiọnrẹn ighẹ Lazarọs. E Jesu keghi rhie ifuẹko nẹẹn vbe ọ khare wẹẹ: “Ọtuẹn gha rhiọ kpaegbe.” Ẹmwẹ na, ma wa sẹ nọ gha ya e Mata mianmian akhiẹ nọ ye vbobọvbobọ nii. Ọrheyerriọ, ọ keghi mu ẹtin yan ẹmwẹ ne Jesu tae. E Mata na ghi kha wẹẹ: “Mẹ rẹnrẹn ighẹ ọ gha rhiọ kpaegbe vbe ẹdẹ okiekie.” (Jọn 11:20-24) Ọ wa yayi wẹẹ arhiọkpaegbe a gha rrọọ vbe odaro. Sokpan, e Jesu keghi ru emwi ọyunnuan. Ọ na huẹn e Lazarọsi kpaegbe vbe ẹdẹ ne ẹdẹrriọ.

2. Vbọzẹe ne u na hoo ne u gha mwẹ egbe amuẹtinyan ne Mata ghaa mwẹ?

² Esa i rrọọ ne ima yaro yọ wẹẹ Jesu ra Erhae gha ru emwi ọyunnuan vberriọ ne ima vbe ẹdẹnẹrẹ. Sokpan iyayi ne uwẹ mwẹ wẹẹ, emwa ne u hoẹmwẹ ọnrẹn gha rhiọ kpaegbe wegbe sẹ vbene a ghee ọghe Mata ra? Ughaghe arowa ruẹ, ọvbokhan ruẹ, iyuẹ, erha, erha nọkhua ra ovbuẹ ẹre ọ wu. Emwi vbenian keghi si akhiẹ. Vbọrhirhighayehẹ, u yaro ye ẹghẹ ne u khian ya dọlegbe miẹn iran, ne u mu iran dede, wa ghi vbe gba guan. Vbene a ghee Mata, u gha vbe sẹtin kha wẹẹ: ‘I rẹnrẹn wẹẹ emwa ne I hoẹmwẹ  ọnrẹn ni wulo gha rhiọ kpaegbe.’ Ọrheyerriọ, ọ khẹke ne ima hia gha ru erria yan evbọzẹe ne ọ na khẹke ne ima gha mwẹ iyayi vbenian.

3, 4. De emwi ọyunnuan eso ne Jesu da ru, sokpan de ayayẹro ne Mata ghaa mwẹ vbekpae uwu e Lazarọs?

³ Ughaghe aro e Mata ma sọe vbe Jesu huẹn ovbi okhuo ọkpa nọ dẹgbẹe kpaegbe vbe ẹvbo nọ sikẹ Nain vbe Galili, rhunmwuda, ọkpẹn e Jerusalẹm ẹre Mata ghaa ye. Ọ gha kẹ, e Mata họn vbekpa re. E Jesu ẹre ọ vbe huẹn ovbi e Jairọs nọ wu kpaegbe. Te emwa hia ni rre owa e Jairọs wa “rẹn ighẹ te ọ wu.” Sokpan Jesu keghi rhie ẹre obọ, ọ na wẹẹ, “Kpaegbe ọmọ ne ọmọ!” Ọvbokhan nii keghi gua kpaegbe awarọkpa nii! (Luk 7:11-17; 8:41, 42, 49-55) E Mata vbe Meri wa rẹn wẹẹ e Jesu mwẹ ẹtin ne a ya mu emwa ni khuọnmwi egbe rran. Ọni ẹre ọ si ẹre, ne ọ na gha da iran rhunmwuda iran yayi wẹẹ, akpawẹ e Jesu ghaa rre evba, Lazarọs i ghẹ wu. Ne Lazarọs na ghi wu nẹ nia, de ayayẹro ne Mata ghi gha mwẹ? Yerre wẹẹ e Mata ka kha wẹẹ e Lazarọs gha rhiọ kpaegbe “vbe ẹdẹ okiekie.” Vbọzẹe ne Mata na gha mwẹ iyayi nọ wegbe vberriọ? Vbọzẹe ne ima na vbe mwẹ ilẹkẹtin wẹẹ emwa ima ni wulo gha rhiọ kpaegbe vbe odaro?

⁴ Emwi bun nọ gha ya ima gha mwẹ iyayi vberriọ. Ma gha ziro yan eso vbọ nia. Zẹ vbene ima ya ru vberriọ, ma gha miẹn emwi eso vbe Ẹmwẹ Osanobua, ne ima i ka rhilo ginna arhiọkpaegbe, ni gha ya amuẹtinyan ọghe ima nọ dekaan arhiọkpaegbe wegbe sayọ.

5. Vbọ ya e Mata gha mwẹ ilẹkẹtin wẹẹ e Lazarọs gha rhiọ kpaegbe?

⁵ Yẹrẹro wẹẹ e Mata ma kha wẹẹ, ‘I mwẹ ayayẹro wẹẹ, ughaghe ọtẹnmwẹ gha rhiọ kpaegbe.’ Ọ keghi kha wẹẹ: “I rẹnrẹn wẹẹ ọ gha rhiọ kpaegbe.” Ughaghe emwi ọyunnuan eso nọ sunu vbene ọ te sẹ ẹghẹ e Jesu, ẹre ọ ya e Mata gha mwẹ iyayi nọ wegbe vberriọ. Ọ gha kẹ, vbe owa ra vbe sinagọg ẹre ọ na rẹn vbekpae emwi ọyunnuan na. Nia, gi ima guan kaẹn arhiọkpaegbe eha ni rre Ebe Nọhuanrẹn ni sunu vbene ọ te sẹ ẹghẹe Jesu.

6. De emwi ọyunnuan ne Ẹlaija ru? De vbene ọ ya kaẹn e Mata hẹ?

⁶ Akhasẹ ighẹ Ẹlaija ọre ọmwa nokaro nọ huẹn ọmwa nọ wu kpaegbe. Osanobua ẹre ọ rhie ẹtin vberriọ nẹẹn. Ọna keghi sunu vbe Zẹrafat vbe owa okhuo ọkpa nọ dẹgbẹe. Okhuo na keghi wa mu ọghọ ye Ẹlaija egbe, rhunmwuda ọni, vbe odẹ ọghe ọyunnuan, Osanobua keghi ruẹ ne irhuarhua kevbe ofigbọn okhuo nii ghẹ fo, ne irẹn vbe ovbi ẹre mieke na miuhunmwu. (1 Ọba 17:8-16) Ọ ghi sẹ ẹghẹ, emianmwẹ keghi dekun ovbi okhuo na, ọ na wu. Ẹlaija ẹre ọ ghi do ru iyobọ ne okhuo na. Ọ keghi na erhunmwu gie Osanobua vbe ọ khare wẹẹ: “Osanobua mwẹ, huẹn ọmọ na kpaegbe ne ọ gha rre agbọn.” Ọmọ nii na gele rhiọ kpaegbe. (Tie 1 Ọba 17:17-24.) Ẹi mwẹ e Mata ma rẹn vbekpae emwi ọyunnuan na.

7, 8. (a) De vbene Ẹlaisia ya rhie ifuẹko ne okhuo ọkpa hẹ? (b) De emwi nọ rhiema vbekpae Jehova ighẹ emwi ọyunnuan ne Ẹlaisia ru?

⁷ Arhiọkpaegbe nogieva ne Evbagbẹn Nọhuanrẹn guan kaẹn keghi sunu vbe ẹghẹ Ẹlaisia, ọni ọre vbe ọ huẹn ovbi okhuo ọkpa kpaegbe. Okhuo na kegha re ovbi Izrẹl nọ rre Siunẹm, ọ wa vbe fe. Ọ keghi wa kakabọ mu ọghọ ye Ẹlaisia egbe. Agan ẹre okhuo na ghaa khin. Rhunmwuda ọghọ ne okhuo na mu ye Ẹlaisia egbe, Osanobua keghi ya ọmọ ne okhuo na kevbe arowa re nọ khian ọmaẹn nẹ. Ukpo eso ghi gberra nẹ, ọmọ nii keghi wu. U miẹn akhiẹ ne uwu ọmọ nii gha si ye okhuo nii egbe! Uwu ọmọ na da okhuo nii sẹrriọ wẹẹ, ọ na mu okhian gha rrie ehe ne Ẹlaisia ye vbe Oke Kamẹl.  Okhian nii sẹ ibiriki 19. Ẹlaisia na ka gie Gehazi ke odaro sokpan, e Gehazi ma sẹtin huẹn ọmọ nọ wu nii kpaegbe. Okiekie ẹre Ẹlaisia kevbe okhuo ne ovbi ẹre wu ghi ya rre.—2 Ki. 4:8-31.

⁸ Ẹlaisia ghi sẹ eke ne ikun ọmọ nii ye, ọ keghi na erhunmwu. Osanobua keghi họn erhunmwu Ẹlaisia, ọ keghi huẹn ọvbokhan nii kpaegbe vbe awarọkpa nii. Iyẹe ma sẹtin ghọghọ! (Tie 2 Ọba 4:32-37.) Ughaghe okhuo na vbe ya yerre erhunmwu ne Hana, nọ ka vbe gha re agan vbe na, vbe ọ rhie Samuẹl gha die Ọgua Osa. Ọ keghi kha wẹẹ e Jehova ẹre ọ gie emwa yo idin, “ọ ghi vbe werriegbe viọ iran gha dee.” (1 Sam. 2:6) Odẹ ne Jehova ya huẹn ọmokpia nii kpaegbe rhiẹre ma wẹẹ, ọ gele mwẹ ẹtin ne a ya huẹn emwa ni wulo kpaegbe.

9. De vbene arhiọkpaegbe nogieha nọ rre Baibol ya kaẹn Ẹlaisia hẹ?

⁹ Emwi ọyunnuan ọvbehe yevbe sunu vbe Ẹlasia wu nẹ. Ọ gberra ukpo 50 nọ ya ga zẹvbe akhasẹ. Vbe iyeke ọni, Ẹlaisia ne akhasẹ kegha khuọnmwi, obọ kegha dae ẹsẹse . . . ọ keghi wu. Ẹghẹ eso ghi gberra nẹ, vbe Ivbi Izrẹl eso mu okpia ọkpa rrie ehe ne iran khian na ree ẹre, iran keghi bẹghe wẹẹ eghian mu okuo rre. Vbe ẹghẹ ne a kha na, ugboloko Ẹlaisia ẹre ọ ghi kẹ. Ne obọ eghian nii ghẹ mieke na vba iran, iran na fi ikun okpia ne iran khian ya ree, fi idin Ẹlaisia, iran na lẹ. Vbọ ghi sunu? E Baibol keghi kha wẹẹ: “Egbe ọmwa nii ghi wa dekaan ọghe Ẹlaisia, ọmwa nii keghi rhiọrre, ọ na kpaegbe mudia.” (2 Ọba 13:14, 20, 21) Avbe okha na ẹre ọ ye Mata gha mwẹ iyayi nọ wegbe wẹẹ, Osanobua mwẹ ẹtin ne a ya huẹn emwa ni wulo kpaegbe. Te ọ vbe khẹke nọ ya ima gha mwẹ ilẹkẹtin ne ẹi beghe yan ẹtin Osanobua ne ẹi mwẹ ọkhioha.

10. De emwi ne Pita ru vbe ọtẹn nokhuo ọkpa wu?

¹⁰ Okha eso rre abọ ọghe Baibol ne a ya urhu ẹvbo e Grik gbẹn, nọ dekaan vbene Osanobua ya loo eguọmwadia eso ya huẹn emwa eso ni wulo kpaegbe. A ka ya unu kaẹn ọmwa ne Jesu huẹn kpaegbe vbe ẹvbo nọ sikẹ Nain kevbe ovbi e Jairọs. Ukọ e Pita vbe huẹn okhuo ọkpa na tie ẹre Dọkas ra Tabita kpaegbe. E Pita ghi sẹ ughugha ne ikun ẹnrẹn ye, ọ keghi na erhunmwu vbenian: “Tabita, kpaegbe!” Awarọkpa nii, ọ keghi kpaegbe tota. E Pita keghi rhie ẹre ne etẹn ni rre evba “kevbe ẹmwẹ ne unu.” Ẹmwẹ na keghi titi gba ehe hia sẹrriọ wẹẹ “emwa ni bun keghi ya Nọyaẹnmwa yi.” Emwa ni ghi do khian Ivbiotu e Kristi kegha kporhu ma emwa vbe ehe hia vbekpae Jesu kevbe ẹtin ne Jehova mwẹ ne a ya huẹn emwa ni wulo kpaegbe.—Iwinna 9:36-42.

11. De emwi ne Luk ne ọbo ebo khare wẹẹ ọ sunu daa Utikọs? Vbọ ghi sunu vbe iyeke ọni?

¹¹ Aro emwa nibun vbe sẹ emwi ọyunnuan ne Pọl ru vbe Troas. E Pọl kegha gu etẹn do iko vbe egedege vbe ẹvbo na tie ẹre Troas, nọ ghi re odẹ ahọ ọghe Turkey vbe ẹdẹnẹrẹ. E Pọl keghi guan rhinrin ya sẹ ogiasọn. Igbama ọkpa na tie ẹre Utikọs keghi tota ye uhunmwu ewindo gha danmwehọ. Sokpan, ovbe keghi rhie ẹre. Ọ na ke omuyan nogie eha ọghe egedege dee. Ughaghe Luk ne ọbo ebo ẹre ọ ka sẹ ehe ne Utikọs ye. Ọ ghi ghee ẹre egbe, ọ na bẹghe ẹre wẹẹ, ẹi te egbe ẹre guọghua kẹkan, te ọ wa wu fo fẹẹrẹ. E Pọl keghi tuorre, ọ na lovbiẹ yan rẹn, ọ keghi si ẹre kuẹn. Uhukpa e Pọl keghi kha wẹẹ: “Wa ghẹ fian afianma, ọ ma wu.” U miẹn vbene emwi ọyunnuan na gha kpa emwa ni ghaa rre evba odin hẹ! “Ekhọe iran keghi sẹ otọ” vbe iran bẹghe ẹre wẹẹ, e Pọl huẹn Utikọs nọ te wu kpaegbe.—Iwinna 20:7-12.

12, 13. De inọta eso nọ khẹke ne ima ziro yan vbe nọ dekaan okha ọghe arhiọkpaegbe ne ima nana de sin?

¹² Te ọ khẹke ne avbe okha ne a taa de sin  vbe ya ima gha mwẹ egbe amuẹtinyan ne Mata ghaa mwẹ, ọni ọre wẹẹ, Osanobua nọ re Ayi ọghe Arrọọ gha vbe sẹtin huẹn emwa ni wulo kpaegbe. Ẹlaija, Jesu kevbe Pita ẹre Osanobua loo ro ya ru emwi ọyunnuan na. Iran kegha re eguọmwadia re ni mwẹ amuẹtinyan ni vbe gha rrọọ vbe ẹghẹ ne Jehova na gha ru emwi ọyunnuan vberriọ. Emwa ni ghi wu vbe ẹghẹ ne Osanobua ma ya gha ru emwi ọyunnuan vberriọ ghi vbo? Eguọmwadia Osanobua, ne emwa iran wulo vbe ẹghẹ vbenian gha sẹtin gha mwẹ ilẹkẹtin wẹẹ Osanobua gha huẹn emwa iran ni wulo kpaegbe vbe odaro ra? Iran gha sẹtin gha mwẹ egbe ilẹkẹtin ọghe Mata nọ khare wẹẹ: “Mẹ rẹnrẹn ighẹ [ọtẹnmwẹ] gha rhiọ kpaegbe vbe ẹdẹ okiekie.” Vbọzẹe ne Mata na yayi wẹẹ emwa ni wulo gha rhiọ kpaegbe? De emwi nọ gha vbe ya uwẹ gha mwẹ iyayi vberriọ?

¹³ Ako nibun vbe Evbagbẹn Nọhuanrẹn rhiẹre ma wẹẹ, eguọmwadia Osanobua ni gae vbuwe amuẹtinyan rẹnrẹn wẹẹ, emwa ni wulo gha rhiọ kpaegbe vbe ẹghẹ nọ dee vbe odaro. Gia ziro yan eso vbọ.

14. De emwi ne okha ọghe Ebraham maa ima re vbekpae arhiọkpaegbe?

¹⁴ Muẹn roro emwi ne Osanobua wẹẹ ne Ebraham ya Aiziki ru, Aizik ne ọmọ ne Abraham ya egbe ọmaẹn biẹ. E Jehova keghi kha wẹẹ: “Rhie ovbuẹ, ovbuẹ ne ukpọmọ ọkpa ighẹ Aizik, ne u hoẹmwẹ ọnrẹn, ne u . . . yae zọ ese na giuan.” (Gẹn. 22:2) Muẹn roro vbene ọ ghaa ye hẹ vbe ekhọe Ebraham vbe Osanobua wẹẹ nọ ya Aiziki zọese! Yerre wẹẹ, e Jehova ka yan ma Ebraham wẹẹ, emwa vbe uhunmwu otagbọn hia gha la uniẹn ọnrẹn miẹn afiangbe. (Gẹn. 13:14-16; 18:18; Rom 4:17, 18) E Jehova yevbe kha wẹẹ, “urho Aizik” ọre afiangbe ne I ve ra la rre. (Gẹn. 21:12) Sokpan, de vbene eyan na hia khian ya mwẹ amusẹ hẹ, deghẹ Ebraham ya Aizik zọ ese? Orhiọn nọhuanrẹn keghi ru iyobọ ne Pọl ya rhan otọ re wẹẹ, Ebraham wa yaeyi wẹẹ Osanobua gha sẹtin huẹn Aizik kpaegbe vbe ọ gha wu. (Tie Hibru 11:17-19.) E Baibol ma kha wẹẹ Ebraham ghaa mwẹ ọnrẹn vbe orhiọn wẹẹ irẹn gha ya Aiziki zọese, Aiziki gha rhiọ kpaegbe vbuwe ughaẹdẹ eso ra odẹ uzọla ọkpa gha gberra nẹ. Ebraham ma rẹn ẹghẹ ne Aiziki khian ya rhiọ kpaegbe, sokpan ọ kegha mwẹ ilẹkẹtin ne ẹi beghe wẹẹ, e Jehova gha huẹn Aiziki kpaegbe.

15. De ayayẹro ne Job ghaa mwẹ?

¹⁵ Erha odede ighẹ e Job wa vbe gha mwẹ ayayẹro wẹẹ emwa ni wulo gha rhiọ kpaegbe. E Job rẹnrẹn wẹẹ a gha tọn erhan gbotọ nẹ, ọ sẹtin ye fe, ọ ghi zọọ. Sokpan ẹi erriọ emwa nagbọn ye. (Job 14:7-12; 19:25-27) Ọmwa gha wu, ẹi sẹtin tobọre huẹn  egbe ẹre kpaegbe vbe idin. (2 Sam. 12:23; Psm. 89:48) Ọna ma rhiema wẹẹ Osanobua i sẹtin huẹn emwa ni wulo kpaegbe. Vbene ẹmwata, e Job wa yayi wẹẹ irẹn gha wu, e Jehova gha ye irẹn rre vbe ọ gha sẹ ẹghẹ. (Tie Job 14:13-15.) E Job ma rẹn ẹghẹ ne ọna khian ya sunu, ọrheyerriọ, ọ kegha mwẹ amuẹtinyan wẹẹ, Osa nọ yi emwa nagbọn, gha vbe sẹtin huẹn irẹn kpaegbe vbe idin.

16. De igiọdu ne odibosa ọkpa rhie ne Daniẹl?

¹⁶ E Daniẹl kegha re ọmwa nọ ya ẹkoata ga e Jehova. Ẹdẹ agbọn rẹn hia ẹre ọ ya ga Osanobua. Vbuwe ẹghẹ na hia, Osanobua ma vbe sẹrae. Ọ mwẹ asẹ ọkpa ne odibosa ya do rhie igiọdu ne Daniẹl. Ọ na tama e Daniẹl wẹẹ: “Osanobua hoẹmwẹ ruẹn,” nọnaghiyerriọ ‘ghẹ gi afianma emwi rhọkpa gha fian, ghẹ gi emwi rhọkpa mu ruẹ orhiọn rueghe.’—Dan. 9:22, 23; 10:11, 18, 19.

17, 18. De eyan ne Jehova yan ma e Daniẹl?

¹⁷ Ẹi mwẹ Daniẹl ma gha muẹn roro, vbene arrọọ ọghe irẹn khian gha ye hẹ vbe odaro, vbe ọ ghi rre odẹ ukpo 100. E Daniẹl rre usun emwa ne Osanobua khian huẹn kpaegbe ra? Ọ wa rrọọ! Vbe ufomwẹ ọghe ebe Daniẹl, e Jehova keghi rhie ilẹkẹtin ne Daniẹl. Ọ keghi kha wẹẹ: “Wẹ ne Daniẹl, mu uhunmwu kọe ya sẹ ufomwẹ. Ẹghẹ nii, u gha wu.” (Dan. 12:13) E Daniẹl rẹnrẹn wẹẹ te emwa ni wulo hẹwẹ vbe idin. Nọnaghiyerriọ, irẹn gha vbe wu, te irẹn khian vbe ya hẹwẹ rhunmwuda, iran ni wulo nẹ i ghi “ru emwi rhọkpa, iro i ghi rrọ, irẹnmwi i ghi rrọ, ẹwaẹn i ghi rrọ.” (Asan. 9:10) Sokpan, ọghẹe ma wa fo ye evba. Ọ mwẹ ayayẹro.

¹⁸ E Jehova na yevbe tama e Daniẹl wẹẹ: “Sokpan u gha rhiọrre ne a san ruẹn ẹse vbe ẹdẹ okiekie.” E Daniẹl ma rẹn vbene irẹn khian kpẹ sẹ hẹ vbe idin, sokpan ọ rẹnrẹn wẹẹ, irẹn gha ya hẹwẹ vbe idin. Ne Osanobua na tama e Daniẹl wẹẹ, ‘ọ gha rhiọrre ne a san rẹn ẹse’ rhiema wẹẹ, ọ gha rhiọ kpaegbe vbe ọ gha sẹ ẹghẹ. Ẹghẹ nọ taẹn gha gberra ọna ke sunu, ọni ọre vbe “ẹdẹ okiekie.” E Jerusalem Bible keghi zedu ako na vbenian: “U gha rhiọ kpaegbe do miẹn afiangbe ọghuẹ vbe ẹghẹ okiekie.”

19, 20. (a) De vbene emwi ne ima ruẹ re vbe ako iruẹmwi na ya kaẹn ẹmwẹ ne Mata tama e Jesu? (b) Vbe ima khian ziro yan vbe ako iruẹmwi nọ ghi lele ọna?

¹⁹ E Mata wa gha mwẹ evbọzẹe ne ọ na gha mwẹ ilẹkẹtin wẹẹ ọtiọnrẹn gha “rhiọ kpaegbe vbe ẹdẹ okiekie.” Eyan ne Jehova yan ma e Daniẹl kevbe amuẹtinyan nọ wegbe ọghe Mata sẹ nọ gha vbe ya Ivbiotu e Kristi vbe ẹdẹnẹrẹ gha mwẹ ilẹkẹtin ne ẹi beghe wẹẹ, emwa ni wulo gha rhiọ kpaegbe.

²⁰ Okha eso ọghe emwi ni gele sunu vbe ẹghẹ nẹdẹ, ne ima ziro yan vbe ako iruẹmwi na, suigiẹ yọ wẹẹ, emwa ni wulo gha rhiọ kpaegbe. Ma vbe bẹghe ẹre wẹẹ, eguọmwadia Osanobua nẹdẹ yaro yọ wẹẹ, emwa ni wulo gha rhiọ kpaegbe vbe odaro. Osẹ rhọkpa rhiẹre ma wẹẹ, ọmwa gha wu, ọ sẹtin rhie ẹghẹ a ke huẹn ọnrẹn kpaegbe ra? Deghẹ osẹ vberriọ rrọọ, ọ sẹ nọ gha ya amuẹtinyan ọghe ima wegbe sayọ vbe na ghee Mata, nọ wa gha mwẹ ilẹkẹtin wẹẹ, emwa ni wulo gha gele rhiọ kpaegbe. Sokpan, de ẹghẹ ne ọna khian ya sunu? A gha zẹ ewanniẹn ye inọta na vbe ako iruẹmwi nọ ghi lele ọna?