1-3. (a) What should we include among our core beliefs? (b) Why is the resurrection so important? (See opening picture.)

IF YOU were asked, ‘What are the key teachings of your faith?’ what would you say? Surely you would stress that Jehovah is the Creator and Life-Giver. You would likely mention your belief in Jesus Christ, who died as a ransom. And you would happily add that an earthly paradise is ahead, where God’s people will live forever. But would you mention the resurrection as one of your most cherished beliefs?

² We have good reasons to include the resurrection as a key teaching even if we personally hope to survive the great tribulation and live on earth forever. The apostle Paul showed why the resurrection is central to our faith: “If, indeed, there is no resurrection of the dead, then Christ has not been raised up.” Had Christ not been resurrected, he would not be our ruling King, and our teaching about Christ’s rule would be in vain. (Read 1 Corinthians 15:12-19.) However, we know that Jesus was resurrected. In holding that conviction, we differ from the Jewish Sadducees, who strongly denied that the dead are raised. Even in the face of mockery, we hold firm to our belief in the resurrection.​—Mark 12:18; Acts 4:2, 3; 17:32; 23:6-8.

 ³ When Paul wrote of “the primary doctrine about the Christ,” he included “the teaching on . . . the resurrection of the dead.” (Heb. 6:1, 2) And Paul stressed the resurrection as something he had faith in. (Acts 24:10, 15, 24, 25) But the fact that the resurrection is included as a primary doctrine, one of the “elementary things of the sacred pronouncements of God,” does not mean that it is a simplistic teaching. (Heb. 5:12) Why not?

4. What questions might arise regarding the resurrection?

⁴ As people begin to study the Bible, most read accounts of past resurrections, such as the raising of Lazarus. And they learn that Abraham, Job, and Daniel were confident that in the future the dead would live again. Still, how would you respond if asked for evidence that resurrection promises are valid many years or even centuries after they were made? And does the Bible really indicate when the resurrection will take place? Those aspects have a bearing on our faith, so let us see what we find in the Scriptures.

5. What aspect of the resurrection will we first address?

⁵ It is one thing to imagine bringing to life a person who recently died. (John 11:11; Acts 20:9, 10) Yet, what of a promise that a resurrection will occur years, even centuries, in the future? Could you rely on such a long-term promise, whether the promise was about someone who just died or one who had been dead for a long time? Actually, a resurrection that was promised centuries in advance did take place, and you put faith in it. How so? And how does that relate to what you can expect regarding a future resurrection?

6. How was Jesus involved in the fulfillment of Psalm 118?

⁶ With regard to a resurrection being foretold long in advance, consider Psalm 118, which some feel that David composed. It includes the plea: “Jehovah, save us, please, we beg! . . . Blessed is the one who comes in the name of Jehovah.” You likely recall that people quoted this Messianic passage when Jesus rode into Jerusalem on Nisan 9, shortly before his death. (Ps. 118:25, 26; Matt. 21:7-9) But how did Psalm 118 point to a resurrection that would occur many years in the future? Note what else that prophetic psalm said: “The stone that the builders rejected has become the chief cornerstone.”​—Ps. 118:22.

7. To what extent did the Jews reject Jesus?

⁷ “The builders,” the Jewish leaders, rejected the Messiah. Their rejection was far more than just turning their backs on Jesus or refusing to accept him as the Christ. Many Jews rejected him to the point of clamoring for his death. (Luke 23:18-23) Yes, they contributed to Jesus’ being killed.

8. How could Jesus become “the chief cornerstone”?

⁸ If Jesus was rejected and killed, how could he become “the chief cornerstone”? That could come about only by his being resurrected to life again. Jesus himself made such a connection. He gave a parable in which cultivators mistreated those whom the owner sent to them, just as the Israelites mistreated the prophets whom God sent to them. Finally, in the illustration, the owner sent his beloved son and heir. Was the son accepted? Far from it. The  cultivators went to the extreme of putting him to death. Jesus followed that illustration with a reference to the prophetic statement at Psalm 118:22, which he quoted. (Luke 20:9-17) The apostle Peter made a similar connection when speaking to Jewish “rulers, elders, and scribes gathered together in Jerusalem.” He spoke of “Jesus Christ the Nazarene, whom you executed on a stake but whom God raised up from the dead.” Thereupon, Peter clearly stated: “This is ‘the stone that was treated by you builders as of no account that has become the chief cornerstone.’”​—Acts 3:15; 4:5-11; 1 Pet. 2:5-7.

9. Psalm 118:22 pointed to what outstanding event?

⁹ Yes, hundreds of years in advance, the prophetic statement at Psalm 118:22 indicated that a resurrection would occur. The Messiah would be rejected and die, but he would be raised to life again to be the chief cornerstone. This resurrected Son thus became the only one whose name was “given among men by which we must get saved.”​—Acts 4:12; Eph. 1:20.

10. (a) What did Psalm 16:10 foretell? (b) Why can we be sure that Psalm 16:10 was not fulfilled in David?

¹⁰ Consider another verse that pointed forward to a resurrection. It was written over a thousand years in advance, a fact that should reinforce your confidence that a resurrection can occur long after it was foretold or promised. In Psalm 16, which is attributed to David, we read: “You will not leave me in the Grave. You will not allow your loyal one to see the pit.” (Ps. 16:10) David was not saying that he would never die or be in the common grave of mankind. God’s Word is plain that David did grow old. After he died, he “was laid to rest with his forefathers and was buried in the City of David.” (1 Ki. 2:1, 10) What, then, is Psalm 16:10 saying?

11. When did Peter comment on Psalm 16:10?

¹¹ We are not left in the dark. Over a millennium after that psalm was written and weeks after Jesus died and was raised, Peter spoke to thousands of Jews and proselytes about Psalm 16:10. (Read Acts 2:29-32.) He mentioned that David had indeed died and been buried. Those listening to Peter knew that. And the record does not say that any of them disputed Peter’s statement that David “foresaw and spoke about the resurrection” of the coming Messiah.

12. In what way was Psalm 16:10 fulfilled, confirming what about the promise of the resurrection?

¹² Peter reinforced his point by quoting David’s statement at Psalm 110:1. (Read Acts 2:33-36.) Peter’s reasoning in line with the Scriptures helped to convince the large crowd that Jesus was “both Lord and Christ.” More to the point, the people acknowledged that Psalm 16:10 was fulfilled when Jesus was resurrected from the dead. Later, the apostle Paul drew on the same solid reasoning when speaking to Jews in the city of Antioch in Pisidia. His argument impressed them, and they wanted to hear more. (Read Acts 13:32-37, 42.) It should also impress us that those Bible prophecies about a coming resurrection were trustworthy, even though centuries had passed since that miracle was foretold.

13. What question about the resurrection might arise?

¹³ We should be encouraged that a resurrection  can occur many centuries after being promised. Still, someone might wonder: ‘Does that mean that I may have to wait a long time to see my loved one? When will the resurrection that I am hoping for occur?’ Well, Jesus did tell his apostles that there were things they did not and could not know. There are details about “the times or seasons that the Father has placed in his own jurisdiction.” (Acts 1:6, 7; John 16:12) However, this does not mean that we have no information about the timing of the resurrection.

14. How did the resurrection of Jesus differ from earlier ones?

¹⁴ As a basis for understanding that, recall what resurrections the Bible foretells. The most important one, of course, is that of Jesus. Had he not been raised, none of us would have any prospect of seeing our dead loved ones again. Those who were raised before Jesus, such as by Elijah and Elisha, did not live on endlessly. They died again and saw corruption in the grave. In contrast, Jesus “has been raised up from the dead, [and] dies no more; death is no longer master over him.” In heaven, he lives “forever and ever,” never seeing corruption.​—Rom. 6:9; Rev. 1:5, 18; Col. 1:18; 1 Pet. 3:18.

15. Why is it significant that Jesus is “the firstfruits”?

¹⁵ The resurrection of Jesus was the first of that sort, and it undoubtedly is first in importance. (Acts 26:23) He is not, though, the only one promised to be resurrected to heaven as a spirit creature. Jesus assured his faithful apostles that they would rule with him in heaven. (Luke 22:28-30) For them to be thus rewarded, they would first have to die. Afterward, like Christ, they could be resurrected with a spirit body. Paul wrote that “Christ has been raised from the dead, the firstfruits of those who have fallen asleep in death.” Paul went on to indicate that there would be others raised to heavenly life, adding: “Each one in his own proper order: Christ the firstfruits, afterward those who belong to the Christ during his presence.”​—1 Cor. 15:20, 23.

16. What indication do we have about the timing of the heavenly resurrection?

¹⁶ That gives us a general indication of the timing of the heavenly resurrection. It would occur “during his presence.” Jehovah’s Witnesses have long established Scripturally that since 1914 we have been living during Jesus’ promised “presence.” It is still continuing, and the end of this wicked system of things is now very near.

17, 18. What will happen to some anointed ones during Christ’s presence?

 ¹⁷ The Bible adds details about the heavenly resurrection: “We do not want you to be ignorant about those who are sleeping in death . . . For if we have faith that Jesus died and rose again, so too God will bring with him those who have fallen asleep in death . . . We the living who survive to the presence of the Lord will in no way precede those who have fallen asleep in death; because the Lord himself will descend from heaven with a commanding call, . . . and those who are dead in union with Christ will rise first. Afterward we the living who are surviving will, together with them, be caught away in clouds to meet the Lord in the air; and thus we will always be with the Lord.”​—1 Thess. 4:13-17.

¹⁸ The first resurrection would take place sometime after “the presence” of Christ began. Anointed ones who are alive during the great tribulation will be “caught away in clouds.” (Matt. 24:31) Those “caught away” will not “fall asleep in death” in the sense of having a long sleep in death. They “will all be changed, in a moment, in the blink of an eye, during the last trumpet.”​—1 Cor. 15:51, 52.

19. What “better resurrection” is yet ahead?

¹⁹ Today, most faithful Christians are not anointed and called to serve in heaven with Christ. Rather, they await the end of this wicked system of things during “Jehovah’s day.” No one can know the exact timing of that end, but evidence shows that it is close. (1 Thess. 5:1-3) Thereafter, a different type of resurrection will take place, a resurrection to life in an earthly paradise. Those raised will have the prospect of growing to human perfection and never having to die again. That certainly will be “a better resurrection” than that of those in the past when “women received their dead by resurrection” only for them to die again sometime later.​—Heb. 11:35.

20. Why can we trust that the coming resurrection will be orderly?

²⁰ Speaking of the heavenly resurrection, the Bible says that those who will experience that will be raised “each one in his own proper order.” (1 Cor. 15:23) We can trust that the earthly resurrection will likewise proceed in an orderly manner. That is an intriguing prospect. Will those who died recently be raised near the start of Christ’s Thousand Year Reign and be welcomed by loved ones who know them? Will faithful men of old with leadership abilities come back early to help organize God’s people in the new world? What about people who never served Jehovah? When and where will they be raised? Many questions could be asked. But, frankly, is there any real need to ponder those issues now? Is it not better just to wait and see? We can trust that it will be thrilling to observe personally how Jehovah handles those matters.

21. What is your hope about the resurrection?

²¹ In the meantime, we should bolster our faith in Jehovah, who through Jesus assured us that the dead in God’s memory will rise. (John 5:28, 29; 11:23) Proving that Jehovah is capable of resurrecting the dead, Jesus once said that Abraham, Isaac, and Jacob “are all living to him.” (Luke 20:37, 38) Meanwhile, we have ample reason to say, as did Paul: “I have hope toward God . . . that there is going to be a resurrection.”​—Acts 24:15.

1-3. (a) De imamwaemwi nọ khẹke nọ gha re ọkpa vbe usun enọ ru ekpataki vbe ugamwẹ ima? (b) Vbọzẹe ne imamwaemwi ọghe arhiọkpaegbe na ru ekpataki? (Ghee efoto nọ rre omuhẹn.)

DE EWANNIẸN ne u gha zẹ deghẹ ọmwa na nọ ruẹ wẹẹ, ‘Vbọre usun imamwaemwi ne kpataki vbe ugamwẹ ọghe uwa?’ Ẹi mwẹ u ma kha wẹẹ, u yayi wẹẹ e Jehova ọre Ayi ọghe Arrọọ, e Jesu ẹre ọ ya arrọọ ọghẹe de ima werriegbe kevbe wẹẹ, emwa ọghe Osanobua gha yin e paradais vbe etẹbitẹ vbe ne ẹi khian ghi kpẹ gbe. Sokpan, u gha ya unu kaẹn arhiọkpaegbe zẹvbe ọkpa vbe usun imamwaemwi ne kpataki ọghe ugamwẹ ruẹ ra?

² Ọ khẹke ne arhiọkpaegbe gha re ọkpa vbe usun imamwaemwi nọ ru ekpataki vbe ugamwẹ ima, ọ gha khọn rẹn deghẹ ima yaro yọ, wẹẹ ima gha miuhunmwu vbe orueghe nọkhua ra ma i khian wu a te miẹn wẹẹ ima la agbọn ọgbọn. Ukọ e Pọl keghi gi ima rẹn evbọzẹe ne arhiọkpaegbe na re ẹyotọ ne ima bọ iyayi ọghe ima yan. Ọ keghi kha wẹẹ: “Adeghẹ a i huẹn iran ni wulo kpaegbe, a ma vbe huẹn Kristi kpaegbe khekherriọ.” Akpawẹ e Kristi ma rhiọ kpaegbe, ẹi ghẹ gha kha zẹvbe Ọba nia, kevbe wẹẹ, ikporhu ne ima kpe vbekpa re gha te gha re ihoi. (Tie 1 Kọrinti 15:12-19.) Vbọrhirhighayehẹ, ma rẹnrẹn wẹẹ e Jesu rhiọ kpaegbe. Iyayi na ẹre ọ ya ima lughaẹn ne avbe Sadusi ni ma zẹdẹ yayi wẹẹ emwa ni wulo gha sẹtin rhiọ kpaegbe. Ọ gha khọn rẹn deghẹ emwa ya ima gbe ogiẹ,  te ima khian ye gha mwẹ iyayi nọ wegbe wẹẹ, emwa ni wulo gha rhiọ kpaegbe.—Mak 12:18; Iwinna 4:2, 3; 17:32; 23:6-8.

³ E Pọl keghi kha wẹẹ, usun emwi ne a ka ruẹ zẹvbe Ivbiotu e Kristi ọre wẹẹ, a gha “huẹn eniwu kpaegbe.” (Hib. 6:1, 2) Ọ keghi nianiaẹn wẹẹ irẹn mwẹ amuẹtinyan ighẹ emwa ni wulo gha rhiọ kpaegbe. (Iwinna 24:10, 15, 24, 25) Sokpan imamwaemwi ọghe arhiọkpaegbe keghi re usun emwi ne a ka ruẹ vbe “ikporhu ẹmwẹ Osanobua,” zẹvbe Ivbiotu e Kristi. Te ọna ghi rhiẹre ma wẹẹ ọ ma ru ekpataki ra? Hiehie! (Hib. 5:12) Vbọzẹe ne ọ na ru ekpataki?

4. De inọta eso ne emwa gha sẹtin nọ vbekpae arhiọkpaegbe?

⁴ Emwa gha da suẹn gha tie e Baibol, iran nibun keghi tie okha ọghe arhiọkpaegbe ni sunu vbe ẹghẹ nọ gberra, vbe na ghee okha ọghe Lazarọs. Zẹ vbene iran ya mwẹ irẹnmwi sayọ, iran ghi vbe do rẹn wẹẹ Ebraham, e Job, kevbe Daniẹl ghaa mwẹ ilẹkẹtin wẹẹ, a gha huẹn emwa ni wulo kpaegbe vbe odaro. Sokpan de ewanniẹn ne u khian zẹ, deghẹ ọmwa na nọ ruẹ ọta vbenian: Vbọzẹe ne u na mwẹ ilẹkẹtin wẹẹ, eyan ọghe arhiọkpaegbe ne a ru vbe ukpo iyisẹn nibun nọ gberra gha mwẹ amusẹ? E Baibol sunu ye odẹ ẹghẹ ne arhiọkpaegbe khian ya sunu ra? Ewanniẹn ọghe avbe inọta na gha ya amuẹntinyan ọghe ima wegbe sayọ. Nia, gi ima ziro yan ewanniẹn ne Baibol zẹ.

5. De arhiọkpaegbe ne ima khian ka ziro yan?

⁵ Ọmwa gha wu, a na wẹẹ a gha huọn rẹn kpaegbe vbobọvbobọ nii, u sẹtin yaeyi. (Jọn 11:11; Iwinna 20:9, 10) Sokpan, a na wẹẹ a gha huẹn ọmwa nọ wu nii kpaegbe vbe ukpo iyisẹn nibun gha ghi gberra nẹ ghi vbo? Uwẹ gha yayi ra? Uwẹ gha yayi wẹẹ emwi vberriọ gha gele sunu, deghẹ te ọmwa nii da wu ra ọ kpẹre ne ọ wu? Vbene ẹmwata, ọ mwẹ arhiọkpaegbe ọkpa ne uwẹ yayi wẹẹ ọ gele sunu, agharhemiẹn wẹẹ, ukpo iyisẹn nibun gberra nẹ, ọ ke do mwẹ amusẹ. De arhiọkpaegbe nọ khin? De vbene ọ ya kaẹn ayayẹro ne u mwẹ wẹẹ emwa ni wulo gha rhiọ kpaegbe vbe odaro?

6. De vbene amusẹ ọghe ẹmwẹ akhasẹ nọ rre Psalm 118 ya kaẹn Jesu hẹ?

⁶ Nia, gia ziro yan arhiọkpaegbe ne a taa yotọ, nọ ghi do mwẹ amusẹ vbe orre nibun ghi gberra nẹ. Ẹmwẹ akhasẹ na rre ebe Psalm 118. Ughaghe Devid ẹre ọ gbẹn ọnrẹn. Ako nii keghi kha wẹẹ: “Miẹn ima fan Nọyaẹnmwa miẹn ima fan! . . . Te Osanobua gha fiangbe ọmwa ne ọ dee vbe eni e Nọyaẹnmwa!” Ẹmwẹ nọ rre ako na, ẹre ebu emwa ya gbe ọbokhian ne Jesu, vbe ọ hin ekẹtẹkẹtẹ lae Jerusalẹm vbe ẹdẹ uwu ẹre ghi sikẹ otọ nẹ vbe Nisan 9. (Psm. 118:25, 26; Mat. 21:7-9) Sokpan de vbene Psalm 118 ya guan kaẹn arhiọkpaegbe nọ ghi do mwẹ amusẹ vbe orre nibun ghi gberra nẹ? Ghee ẹmwẹ akhasẹ ọvbehe nọ rre ako na. Ọ wẹẹ: “Okuta ne iran ni bọ owa he ighẹ ẹi maan, keghi werriegbe do khian amamiẹn a i ru ne ọ rrọọ.”—Psm. 118:22.

7. De obọ ne Ivbi e Ju ya mu e Jesu?

⁷ “Iran ni bọ owa” ni he Mẹzaia keghi re avbe ọkaolotu ọghe Ivbi e Ju. Ẹi re te iran he ẹre yotọ kẹkan, iran ma vbe yayi wẹẹ irẹn ọre Kristi. Yevbesọni, iran na si uma ne iran gbẹe rua. (Luk 23:18-23) Obọ iran ẹre Jesu ye la.

8. De vbene Jesu ya do gha re “okuta amamiẹn a i ru”?

⁸ De vbene Jesu ne a he kevbe ne a gbua ya do gha re “okuta amamiẹn a i ru” hẹ? Ọna keghi sunu vbe a huẹn ọnrẹn kpaegbe vbe idin. Jesu tobọre rhilo ẹmwẹ na ginna erre ọkpa nọ zẹe. Vbe erre nii, okpia nọ yan ugbo kegha gie eviẹn ọnrẹn gie emwa ni gbaro ghee ugbo ẹre. Sokpan, obọ dan ẹre emwa ni gbaro ghee ugbo nii, ya gha mu eviẹn enọ yan ugbo, zẹ vbene Ivbi Izrẹl ya gha ya obọ dan mu avbe akhasẹ ne Osanobua ghaa gie gi iran. Vbe okiekie, nọ yan  ugbo keghi gie ovbi ẹre gha khian. Iran mu ọghọ yọ re egbe ra? Hiehie! Iran ni gbaro ghee ugbo keghi gbe ovbi enọ yan ugbo rua. E Jesu ghi zẹe erre na nẹ, ọ na taa ẹmwẹ nọ rre ebe Psalm 118:22. (Luk 20:9-17) E Pita vbe ya unu kaẹn ako ọghe e Baibol na, vbe ọ gu “olotu avbe Ju, avbe ediọn, kevbe iran ni ma emwa Uhi” guan. E Pita keghi gi iran rẹn wẹẹ, “Jesu ne ovbi Nazarẹt” ne uwa gbua, ẹre “Osanobua huẹn kpaegbe vbe idin.” Vbe iyeke ọni, e Pita keghi kha wẹẹ: “Okuta ne iran ni bọ owa he ighẹ ẹi maan, dọlegbe do khian ne ọ ghi maan sẹ ehia.”—Iwinna 3:15; 4:5-11; 1 Pit. 2:5-7.

9. De emwi ọyunnuan ne ebe Psalm 118:22 guan kaẹn?

⁹ Ẹmwẹ akhasẹ nọ rre ebe Psalm 118:22 rhiẹre ma wẹẹ, a gha huẹn ọmwa kpaegbe vbe idin vbe orre nibun gha ghi gberra nẹ. A gha he Mẹzaia, a ghi vbe gbẹe rua sokpan, a gha huẹn ọnrẹn kpaegbe nọ do gha re okuta amamiẹn a i ru. A ghi huẹn Jesu kpaegbe nẹ, e Baibol keghi kha wẹẹ, “Eni ọvbehe i rrọọ, vbe agbọn na, ne Osanobua rhie ne emwa wẹẹ a gha lae miẹn imiẹnfan.”—Iwinna 4:12; Ẹfis. 1:20.

10. (a) De ẹmwẹ akhasẹ nọ rre ebe Psalm 16:10? (b) Vbọ ya ima rẹn wẹẹ, ẹmwẹ akhasẹ nọ rre Psalm 16:10 ma mwẹ amusẹ vbe egbe Devid?

¹⁰ Gia vbe ziro yan ako ọvbehe vbe e Baibol nọ vbe guan kaẹn arhiọkpaegbe nọ sunu. Ọ gberra ukpo arriaisẹn ọkpa, arhiọkpaegbe na ke do mwẹ amusẹ. Ọna sẹ nọ gha ya ilẹkẹtin ọghe ima wegbe sayọ wẹẹ, arhiọkpaegbe sẹtin sunu agharhemiẹn wẹẹ ọ kpẹre ne a tae yotọ. Vbe ebe Psalm 16, e Devid keghi kha wẹẹ: “Wẹ degue mwẹ hin ẹtin uwu rre nẹ. Ọmwa ne uwẹ hoẹmwẹ ọnrẹn nẹ, wẹ i ra sọrae ye otọ.” (Psm. 16:10) Emwi ne Devid tae vbe ako na ma rhiema wẹẹ, irẹn i khian wu hiehie, ra a i khian ree irẹn ye idin. E Baibol gi ima rẹn wẹẹ, e Devid ghi khian ọmaẹn nẹ, ọ na wu. Vbe iyeke ọni, “a na ree ẹre ye Jerusalẹm.” (1 Ọba 2:1, 10) De ọmwa ne ako na ghi guan kaẹn?

11. De ẹghẹ ne Pita ya rhan otọ ẹmwẹ akhasẹ nọ rre Psalm 16:⁠10?

¹¹ E Baibol yevbe gi ima rẹn. Ọ ghi gberra ukpo arriaisẹn ọkpa nẹ vbe Devid gbẹn emwi nọ rre Psalm 16:10, e Pita keghi rhan otọre ma Ivbi e Ju kevbe emwa ne ẹi re Ivbi e Ju. Ọna kegha re uzọla eso vbe Jesu ghi rhiọ kpaegbe nẹ. (Tie Iwinna 2:29-32.) E Pita keghi tama iran wẹẹ, e Devid wu nẹ ọ kpẹre, a vbe ree ẹre nẹ. Iran ne Pita ghaa gu guan ma zẹdẹ muan emwi ne Pita tae, uhiẹn vbe ọ khare wẹẹ, “Devid rẹnrẹn emwi ne Osanobua khian ru, ọ keghi guan kaẹn ẹmwẹ arhiọkpaegbe ọghe Mẹzaia.”

12. De vbene ebe Psalm 16:10 ya mwẹ amusẹ hẹ? De ilẹkẹtin nọ rhie ne ima vbe nọ dekaan eyan ọghe arhiọkpaegbe?

¹² E Pita keghi ya ẹmwẹ ne Devid tae vbe ebe Psalm 110:1 ya suigiẹ ye ẹmwẹ nọ taa dee. (Tie Iwinna 2:33-36.) Odẹ ne Pita ya loo Evbagbẹn Nọhuanrẹn ya rhan otọ Psalm 16:10 keghi ya emwa ni gbẹbu yayi wẹẹ, e Jesu ọre “Nọyaẹnmwa kevbe Mẹzaia.” Yevbesọni, iran keghi do rẹn wẹẹ, ẹghẹ ne Jesu ya rhiọ kpaegbe ẹre ẹmwẹ akhasẹ nọ rre Psalm 16:10 ya mwẹ amusẹ. Ẹghẹ eso ghi gberra nẹ, obẹlẹ na ẹre Pọl vbe la, vbe ọ gu Ivbi e Ju guan vbe ẹvbo ne a tie ẹre Antiọk vbe Pisidia. Odẹ ne Pọl ya rhan otọ ako na, keghi yẹẹ iran sẹrriọ wẹẹ, iran na wẹẹ nọ dọlegbe gha dee. (Tie Iwinna 13:32-37, 42.) Ọ na sẹ nọ gha ya ima gha mwẹ ilẹkẹtin wẹẹ, ẹi mwẹ vbe nọ gha kpẹ sẹ hẹ, emwa ni wulo gha rhiọ kpaegbe zẹ vbene Jesu vbe ya rhiọ kpaegbe.

13. De inọta ne emwa eso sẹtin nọ vbekpae arhiọkpaegbe?

¹³ Ọ keghi re emwi nọ rhie igiọdu ne ọmwa wẹẹ, arhiọkpaegbe sẹtin sunu agharhemiẹn wẹẹ ọ kpẹre ne a tae yotọ. Ọna sẹtin ya emwa eso gha roro ẹre wẹẹ: ‘Te ọni  ghi rhiema wẹẹ ọ gha kpẹ I ke miẹn emwa mwẹ ni wulo ra? De ẹghẹ ne arhiọkpaegbe khian gha khin?’ Jesu keghi tama avbe ukọ re wẹẹ, ọ mwẹ emwi eso ne iran i khian sẹtin rẹn otọ re. Ọ keghi kha wẹẹ: “Ẹghẹ ne ọ khian gha khin, kevbe emwi ne ọ gha sunu, Erha mwẹ mwamwaẹn nẹ, ọ ma kan uwa hiehie ne uwa rẹn ẹghẹ ne ọ khian gha khin.” (Iwinna 1:6, 7; Jọn 16:12) Vbọrhirhighayehẹ, ma rẹn odẹ ẹghẹ ne arhiọkpaegbe khian gha khin.

14. De vbene arhiọkpaegbe ọghe Jesu ya lughaẹn ne ọghe emwa ne a huẹn kpaegbe vbene ọ te sẹ ẹghẹ Jesu?

¹⁴ Ne ima mieke na rẹn otọ re sayọ, ma gha guan kaẹn arhiọkpaegbe eso ne avbe akhasẹ taa yotọ. Vbuwe ehia ne iran taa yotọ, ọghe Jesu ẹre ọ ghi ru ekpataki sẹ. Akpawẹ e Jesu ma rhiọ kpaegbe, ma rhọkpa i ghẹ gha mwẹ ayayẹro wẹẹ ima gha werriegbe miẹn emwa ima ni wulo. Emwa ne Ẹlaija kevbe Ẹlaisia huẹn kpaegbe vbene ọ te sẹ ẹghẹ Jesu, ye dọlegbe wulo, iran na vbe kẹkẹ. Ne ọghe Jesu ya lughaẹn ọre wẹẹ, “a huẹn Jesu kpa vbe idin rre nẹ, ẹi ghi wu ọvbehe, uwu i ghi mwẹ ẹtin vbe uhunmwu ẹnrẹn ọvbehe.” Ẹrinmwi ẹre Jesu ghi ye nia, ẹi ghi dọlegbe wu amaiwẹ te ọ khian kẹkẹ.—Rom 6:9; Arhie. 1:5, 18; Kọl. 1:18; 1 Pit. 3:18.

15. Vbọzẹe ne Jesu na re ọmwa “okaro” ne a huẹn kpaegbe gha rrie ẹrinmwi?

¹⁵ E Jesu ọre ọmwa okaro ne a huẹn kpaegbe gha rrie ẹrinmwi kevbe wẹẹ, arhiọkpaegbe ọghẹe ẹre ọ vbe hiunsi sẹ ọghe emwa hia ni rrie ẹrinmwi. (Iwinna 26:23) Jesu keghi tama avbe ukọ re wẹẹ, iran gha deba irẹn kha zẹvbe ọba vbe ẹrinmmwi. (Luk 22:28-30) Sokpan, te iran khian ka wu, a ke huẹn iran kpaegbe gha rrie ẹrinmwi zẹvbe emwa orhiọn. E Pọl keghi kha wẹẹ “a huẹn Kristi kpa vbe idin nẹ, ne aro miẹn ehe na dae wẹẹ, avbe emwa ni wulo, a gha huẹn iran kpaegbe.” Ọ na vbe rhie tẹ wẹẹ, a gha vbe huẹn emwa ọvbehe kpaegbe gha rrie ẹrinmwi: “Sokpan, dọmwadẹ ọghẹe vbe ehe ne ọ na sẹ ọre egbe, Kristi, ne ọ re ne okaro vbe uwu ehia, vbe iyeke ọnii, iran ni re ọghe Kristi vbe ẹghẹ ne ọ gha ya rre.”—1 Kọr. 15:20, 23.

16. Vbọ ya ima rẹn odẹ ẹghẹ ne a khian ya huẹn emwa kpaegbe gha rrie ẹrinmwi?

¹⁶ Ẹmwẹ ne Pọl tae ẹre ọ ya ima rẹn odẹ ẹghẹ ne a khian ya huẹn emwa kpaegbe gha rrie ẹrinmwi. Ọni ọre ẹghẹ “urremwẹ” ọghe Kristi. Ọ kpẹre ne Avbe Osẹe Jehova ke ye Baibol maa emwa re wẹẹ, ukpo 1914 ọre omuhẹn ọghe “urremwẹ” e Kristi kevbe ama nọ rhiẹre ma wẹẹ, ufomwẹ ọghe agbọn Esu na sotọ nẹ.

17, 18. De emwi nọ khian sunu daa etẹn eso ne a hannọ zẹ vbe ẹghẹ urremwẹ e Kristi?

¹⁷ E Baibol yevbe rhan otọre sayọ vbene arhiọkpaegbe ọghe emwa ni rrie ẹrinmwi khian gha ye hẹ. Ọ keghi kha wẹẹ: “Ma hoo ne uwa rẹn ẹmwata ne ọ rre ẹmwẹ emwa ni wulo nẹ . . . Ma yayi wẹ Jesu wu, ọ keghi vbe dọlegbe rhiọ kpaegbe, rhunmwuda ọnii, ma yayi wẹẹ emwa ni ya Jesu yi, vbene iran te wulo, Osanobua gha vbe dọlegbe viọ iran  lele Jesu gha dee . . . Ma ni gha ye gha rre agbọn vbe ẹdẹ ne Nọyaẹnmwa gha rre, ma i khian ke odaro ne iran ni ka wulo nẹ. A gha họn urhu ne ọ gha datu, urhu ne ọ gha ta emwi ne a gha ru . . . Iran ni ya Kristi yi vbe ẹghẹ ne iran na wulo, a ghi ka huẹn iran kpaegbe nẹ. Vbe iyeke ọnii, ma ni khian gha rre agbọn vbe ẹghẹ nii, a ghi si ima hia koko ba iran vbe ideghedeghe iso, ne a ya vba Nọyaẹnmwa vbe aro iso. Ẹghẹ nii, ma ghi gha gu Nọyaẹnmwa rrọọ ẹdẹdẹmwẹdẹ.”—1 Tẹs. 4:13-17.

¹⁸ 1914 ọre omuhẹn ọghe “urremwẹ” e Kristi. Asẹ nii, ẹre arhiọkpaegbe ọghe emwa ni rrie ẹrinmwi ya suẹn. Etẹn ne a hannọ zẹ ni khian ye gha rre agbọn vbe ẹghẹ orueghe nọkhua ẹre a khian “si koko vbe ideghedeghe iso.” (Mat. 24:31) Iran ne a khian “si koko vbe ideghedeghe iso” i ra wulo. Ọni rhiema wẹẹ, “udemwurri” ẹre a khian ya fi iran werriẹ. “Ẹgiẹgiẹ, vbe ifuẹn aro ọkpa, ẹghẹ ne okpe ne okiekie gha na tu.”—1 Kọr. 15:51, 52.

19. De arhiọkpaegbe nọ maan ne ima yaro yi?

¹⁹ Vbe ẹdẹnẹrẹ, Ivbiotu e Kristi nibun i khian deba e Kristi kha vbe ẹrinmwi rhunmwuda a ma hannọ iran zẹ. Sokpan, iran diakhẹ “Ẹdẹ Nọyaẹnmwa” nọ re ẹghẹ ne Osanobua khian ya fuẹn agbọn Esu rua. Ọmwa rhọkpa ma rẹn ẹdẹ ne Osanobua khian guọghọ agbọn Esu, sokpan osẹ rhiẹre ma wẹẹ ẹghẹ nii sotọ nẹ. (1 Tẹs. 5:1-3) Vbe iyeke ọni, arhiọkpaegbe nọ lughaẹn ne ne ima guan kaẹn sin ghi suẹn, ọni ọre arhiọkpaegbe ọghe emwa ni khian yin e paradais vbe otagbọn na. Emwa ne a gha huẹn kpaegbe ghi do khian emwa ni gbae, iran vbe gha rrọọ vbe etẹbitẹ. Arhiọkpaegbe na ẹre ọ maan sẹ ọghe “ivbi ikhuo ni wulo” na huẹn kpaegbe vbe ẹghẹ nẹdẹ sokpan iran na werriegbe wulo.—Hib. 11:35.

20. Vbọzẹe ne ima na mwẹ ilẹkẹtin wẹẹ Osanobua gha huẹn emwa ni wulo kpaegbe ọkade ọkade?

²⁰ Vbe nọ dekaan arhiọkpaegbe ọghe emwa ni rrie ẹrinmwi, e Baibol keghi kha wẹẹ a gha huẹn “dọmwade ọghọe vbe ehe ne ọ na sẹ ọre egbe.” (1 Kọr. 15:23) Erriọ Osanobua khian vbe ya mwamwa arhiọkpaegbe ọghe emwa ni khian yin agbọn ọgbọn ọkade ọkade. Emwi ọyunnuan khian wa gha nọ. Inọta eso vbenian sẹtin gha rre ima ekhọe: Emwa ni wulo vbe ẹghẹ ne ima ye na, ẹre a khian huẹn kpaegbe vbe omuhẹn ọghe Ukpo Arriaisẹn Ọkpa ne Kristi khian ya kha ra? Ọ ghaa yerriọ, emwa ni rẹn iran ẹre ọ khian gbe ọbokhian ne iran. Ra eguọmwadia e Jehova nẹdẹ ni ghaa re ọkaolotu ọghe emwa rẹn, ẹre a khian ka huẹn kpaegbe ne Osanobua mieke na loo iran ya ru emwamwa nọ khẹke ọghe vbe na khian ya gha su emwa rẹn hẹ vbe uhunmwu otagbọn na ra? Emwa ni ma zẹdẹ ga Jehova ghi vbo? De ẹghẹ na khian ya huẹn iran kpaegbe? De ehe ne iran khian dia vbe a gha huẹn iran kpaegbe? Ma sẹtin gele gha mwẹ inọta nibun vbenian vbe ekhọe, sokpan, esa i rrọọ ne ima gha kpokpo egbe ye emwi vbenian. Te ọ khẹke ne ima gha mwẹ izinegbe kevbe ilẹkẹtin wẹẹ, ọ gha sẹ ẹghẹ, e Jehova gha mwamwa emwi hia zẹvbe nọ kere.

21. De ayayẹro ne u mwẹ vbekpae arhiọkpaegbe?

²¹ Vbene ọ te sẹ ẹghẹ nii, ọ khẹke ne ima gi amuẹtinyan ne ima mwẹ daa Jehova wegbe sayọ. Irẹn keghi loo e Jesu ya rhie ilẹkẹtin ne ima wẹẹ, emwa ni wulo ni rre ayere ọghe Osanobua gha rhiọ kpaegbe. (Jọn 5:28, 29; 11:23) Yevbesọni, emwi ọvbehe ne Jesu tae suigiẹ yọ wẹẹ, e Jehova gele mwẹ ẹtin ne a ya huẹn emwa ni wulo kpaegbe. Ọ keghi kha wẹẹ, Ebraham, Aizik, kevbe Jekọb, “emwa ni rre agbọn ẹre ehia khin vbe obọ re.” (Luk 20:37, 38) Nọnaghiyerriọ, ena hia ne ima ziro yan sin, sẹ nọ gha ya ima gha mwẹ ilẹkẹtin nọ wegbe vbe na ghee Pọl, nọ khare wẹẹ: “Idaehọ ne iran mwẹ vbe ehe ne Osanobua ye ọre imẹ vbe mwẹ wẹẹ emwa hia . . . gha . . . kpaegbe vbe orinmwi.”—Iwinna 24:15.