1. What conditions did first-century Christians face?

SOMETIME between the years 62 and 64 C.E., the apostle Peter wrote to “the temporary residents scattered about in Pontus, Galatia, Cappadocia, Asia, and Bithynia.” (1 Pet. 1:1) These culturally diverse congregations in Asia Minor needed encouragement and guidance. They were suffering opposition and were subjected to abusive speech. They faced “fiery trials.” And they lived at a critical time. “The end of all things has drawn close,” wrote Peter. Yes, the violent end of the Jewish system of things would come in less than a decade. What could help Christians everywhere to get through those stressful times?​—1 Pet. 4:4, 7, 12.

2, 3. Why did Peter urge his brothers to show hospitality? (See opening picture.)

² Among other things, Peter urged his brothers: “Be hospitable to one another.” (1 Pet. 4:9) The word “hospitality” in Greek literally means “fondness for, or kindness to, strangers.” Note, however, that Peter urged his Christian brothers and sisters to be hospitable “to one another,” to those whom  they already knew and associated with. How would being hospitable help them?

³ It would draw them together. Consider your own experience. Have you had the pleasure of being invited to someone’s home? Did that occasion not leave you with warm memories? When you entertained some from your congregation, was your friendship not deepened? By extending hospitality, we get to know our brothers and sisters in a more personal way than we can in other settings. Christians in Peter’s day needed to draw ever closer as conditions grew worse. The same is true for Christians in these “last days.”​—2 Tim. 3:1.

4. What questions will we consider in this article?

⁴ What opportunities do we have for extending hospitality “to one another”? How can we overcome barriers that may hinder us from being hospitable? What can help us be good guests?

5. How can we be hospitable at our Christian meetings?

⁵ At meetings: We welcome all who attend our Christian meetings as fellow guests at a spiritual meal. Jehovah and his organization are our hosts. (Rom. 15:7) When new ones attend, we become cohosts, as it were. Why not take the initiative to welcome these new ones, no matter how they may be dressed or groomed? (Jas. 2:1-4) If a visitor is not already being cared for, could you invite him to sit with you? He might appreciate help to follow the program and perhaps to find scriptures being read. This would be a fine way to “follow the course of hospitality.”​—Rom. 12:13.

6. Who should be among the primary guests in our homes?

⁶ For refreshments or a meal: In Bible times, hospitality normally included inviting someone to one’s home for a meal. (Gen. 18:1-8; Judg. 13:15; Luke 24:28-30) An invitation to share food was an invitation to friendship and peace. Who should be among our primary guests? Those who are a regular part of our lives, the brothers and sisters in our congregation. When hard times come, will we not depend on one another? We need loyal friendships and peace with all of them. Interestingly, in 2011 the Governing Body changed the time of the Watchtower Study for the United States Bethel family from 6:45 p.m. to 6:15 p.m. Why? The announcement stated that more will likely be inclined to show and accept hospitality with fellow Bethelites when the meeting ends earlier. Other branch offices followed suit. This arrangement has drawn Bethel families closer than ever.

7, 8. How can we provide hospitality to visiting representatives of Jehovah’s organization?

⁷ Visits of public speakers from other congregations, as well as visits of circuit overseers and, at times, representatives from the local branch office, provide opportunities for us to extend hospitality. (Read 3 John 5-8.) Providing refreshments or a meal is one fine way of doing this. Could you assist?

⁸ A sister in the United States remembers: “Over the years, my husband and I have had the opportunity to provide hospitality in our home for many speakers and their wives. Every experience has been a delight​—fun and, most of all, spiritually edifying. We have never regretted it.”

9, 10. (a) Who may need long-term hospitality? (b) Can even those who have modest dwellings assist? Illustrate.

 ⁹ Long-term guests: In ancient times, hospitality often included providing lodging for trustworthy visitors. (Job 31:32; Philem. 22) In our day, too, such a need arises. Circuit overseers often need lodging when they visit the congregations. Students at theocratic schools may need places to stay, as may construction volunteers. Natural disasters may leave some families homeless and in need of lodging until relief efforts can restore their dwellings. We should not assume that only those who have very comfortable homes are in a position to help; they may already have done so many times. Could you share in offering accommodations even if your circumstances are modest?

¹⁰ A brother in South Korea fondly remembers that he provided accommodations for students attending theocratic schools. He writes: “I hesitated initially because we were newly married and living in a small house. But having students stay with us was truly a joyous experience. As newlyweds, we were able to see how happy a couple can be when they serve Jehovah and pursue spiritual goals together.”

11. Why may those who are new to your congregation need hospitality?

¹¹ New to the congregation: Individuals and families may move to your area. Some may come to serve where the need is greater. Pioneers may be sent to assist in your congregation. All of them are initially out of their element to some extent​—in a new community, new congregation, perhaps even a new language or culture. Inviting them for refreshments, a meal, or an outing will help them to make new friends and adjust to their changed circumstances.

12. What experience shows that hospitality need not be elaborate?

¹² Hospitality need not be elaborate. (Read Luke 10:41, 42.) In recounting the early days of his service as a missionary, a brother says: “We were young, inexperienced, and homesick. One evening my wife was particularly homesick, and my efforts to help were not working. Then, about 7:30 p.m., we heard a knock on the door. There stood a Bible student who brought us three oranges. She had come to welcome the new missionaries. We invited her in and gave her a glass of water. Then we made tea and hot chocolate. We didn’t know Swahili yet, and she didn’t know English. But that incident began our greatest delight in forging friendships with the local brothers.”

13. What benefits come from being hospitable?

¹³ Have you held back from offering hospitality? If so, you may have missed out on opportunities for delightful company and for forming lasting friendships. Hospitality is one of the finest antidotes to loneliness. But you may wonder, ‘Why would anyone hold back?’ There could be a number of reasons.

14. What might we do if having little time and energy limits our accepting or extending hospitality?

¹⁴ Time and energy: Jehovah’s servants are very busy and often have multiple commitments. Some may feel that they simply do not have the time or energy to show hospitality. If that is your situation, it may be that you need to examine  your current schedule of activities. Could you make some adjustments so that you will have time and energy to accept or offer hospitality? The Scriptures urge Christians to extend hospitality. (Heb. 13:2) It is not wrong to make time for this; actually, it is the right thing to do. You may, of course, need to be willing to limit some optional activities.

15. What anxieties about extending hospitality might some have?

¹⁵ Your feelings about yourself: Have you ever wanted to be hospitable but felt inadequate? Some are shy and fear that conversation would lag or that guests might not feel entertained. Others have limited income and believe that they could never offer what other members of the congregation could. Remember, of prime importance about a home is, not that it is fancy, but that it is orderly, clean, and inviting.

16, 17. What may alleviate worries about having guests?

¹⁶ If you feel anxious about having guests, you are not alone. An elder in Britain admits: “There can be a measure of nervousness in preparing for guests. But as with anything in relation to serving Jehovah, the benefits and satisfaction that result far outweigh any anxiety. I have enjoyed simply sitting down with guests over coffee and talking.” Remember that showing personal interest in guests is always helpful. (Phil. 2:4) Nearly everyone enjoys sharing his experiences in life. Social occasions may be the only times others ask to hear about our experiences. Another elder writes: “Having friends from the congregation to my home helps me to understand them better and gives me time to get to know them, especially how they came into the truth.” Loving interest can make any occasion a delight.

¹⁷ A pioneer sister who hosted students attending various theocratic schools admitted: “Initially I was concerned because my accommodations are very modest, and I have secondhand furniture. The wife of one of the instructors really put me at ease. She said that when she and her husband are serving in the traveling work, their best weeks are those spent staying with a spiritual person who may not have much materially but who has the same focus as they have​—serving Jehovah and keeping life simple. This reminded me of what my mum used to say to us as children: ‘Better a dish of vegetables where there’s love.’” (Prov. 15:17) Let love motivate your hospitality, and you need not worry.

18, 19. How can being hospitable help us overcome negative feelings about others?

¹⁸ Your feelings about others: Is there someone in your congregation who rubs you the wrong way? Your initial feelings about that person may be negative and can become long-lasting if nothing is done to improve them. Personality differences may neutralize your good intentions to extend hospitality. Or someone may have hurt you in the past, and you find it hard to forget.

¹⁹ To improve relationships, even with enemies, the Bible recommends hospitality. (Read Proverbs 25:21, 22.) Extending hospitality to someone can reduce friction and soften hard feelings. It can bring to the surface lovable aspects of our guest’s personality, aspects that Jehovah saw when he drew that one to the truth. (John 6:44) If extended with love, an unexpected invitation can be the start of a completely changed  relationship. How can you make sure that love is your honest motive? One way is by following the encouragement given at Philippians 2:3: “With humility consider others superior to you.” Finding ways that our brothers or sisters are superior to us​—be it their faith, endurance, fearlessness, or some other Christian quality—​will deepen our love for them and open the way for genuine and healing hospitality.

20. Why and how should we honor an invitation we have accepted?

²⁰ The psalmist David asked: “O Jehovah, who may be a guest in your tent?” (Ps. 15:1) He followed that question with a discussion of spiritual qualities that God looks for in his guests. One quality is being true to our word: “He does not go back on his promise, even when it is bad for him.” (Ps. 15:4) If we accept an invitation, we should not cancel frivolously. Our host may well have made preparations, and all his effort may be for nothing if we cancel. (Matt. 5:37) Some have at times canceled a previous invitation in order to accept a seemingly better one. Would that be loving and respectful? Rather, we should accept hospitality with genuine appreciation for whatever our hosts have to offer. (Luke 10:7) And if truly unavoidable circumstances force us to cancel, it would be loving and considerate to let our hosts know as soon as possible.

21. How can respecting local customs contribute to our being good guests?

²¹ It is also important to respect local customs. In some cultures, unexpected guests are welcome; in others, prior arrangements are preferred. In some places, hosts honor guests with the finest they have to offer, letting family take second place; in others, everyone shares alike. In some areas, guests normally bring something to contribute to the occasion; in others, hosts are happier when their guests feel no such obligation. And in some cultures, it is expected that guests politely decline the first invitation or two; in others, to decline comes across as unappreciative. Let us do our utmost to make our hosts happy that they invited us.

22. Why is it so important to “be hospitable to one another”?

²² In a broader sense than ever, “the end of all things has drawn close.” (1 Pet. 4:7) We face the greatest tribulation the world has ever seen. As pressures mount, we will need the deepest of love between us and our brothers and sisters. As never before, Peter’s counsel to Christians applies: “Be hospitable to one another,” a delightful and needed course that will have no end.​—1 Pet. 4:9.

1. De ọlọghọmwa ne Ivbiotu e Kristi vbe orre nokaro werriẹ aro daa?

VBE odẹ ukpo 62 ya sẹ 64 C.E., ukọ e Pita keghi gbẹn ebe gie avbe erriọvbe ni ‘zagha lele ehe ughughan vbe Pọntus, Galatia, Kapadosia, Esia kevbe Bitinia.’ (1 Pit 1:1) Avbe etẹn ni ke ẹvbo ughughan rre ni ghaa rre iko nọ rre Esia Mainọ wa gha gualọ igiọdu kevbe ibude. Vbọzẹe? Rhunmwuda te iran wa gha werriẹ aro daa “ukpokpo nọ wegbe” kevbe ozan. Ẹghẹ nọ wegbe ẹre iran vbe gha ye. Ukọ Pita keghi kha wẹẹ, “Ufomwẹ emwi hia sẹ otọ fo nẹ.” Vbene ẹmwata, ẹghẹ ne Pita ya gbẹn ẹmwẹ na, odẹ ukpo igbe ẹre ọ ghi kẹ na guọghọ agbẹn ẹvbo ọghe Ivbi e Ju. Nọnaghiyerriọ, vbọ ghi ru iyobọ ne Ivbiotu e Kristi vbe ẹghẹ nii, ne iran na sẹtin la ẹghẹ nọ wegbe nii gberra?—1 Pit 4:4, 7, 12.

2, 3. Vbọzẹe ne Pita na rhie ibude ne etẹn vbe orre nokaro ne iran gha mu ọghọ ye emwa egbe? (Ghee efoto nọ rre omuhẹn.)

² Vbe uwu ẹghẹ nọ wegbe nii, e Pita keghi rhie ibude kpataki ne etẹn nii. Ọ keghi kha wẹẹ: “Wa gha mu ọghọ ye etẹn egbe.” (1 Pit 4:9, NW) Evba yae kha ighẹ ẹmwẹ Grik ne a ke zedu ẹmwẹ na ladian, “mu ọghọ ye emwa egbe” ọre “na gha ya obọ esi mu erhunmwuyẹn.” Sokpan, yẹrẹro wẹẹ, adia ne Pita rhie ne Ivbiotu e Kristi vbe orre nokaro ọre ne iran gha mu ọghọ ye “etẹn” egbe, ọni ọre etẹn ni iran gba ga. De emwi ne iran khian ghi lae miẹn deghẹ iran na gha mu ọghọ ye etẹn iran egbe?

 ³ Ọ gha ya iran gha mwẹ akugbe. Uwẹ vbe vbo? U ye yerre, ọyẹnmwẹ nọ ghaa sẹ ruẹ vbe ọtẹn gie na tie ruẹ gha die owa re ra? Ai mianmian ẹdẹ vberriọ. Ẹmwata nọ wẹẹ, u gha mu ọghọ ye ọtẹn egbe, ọ ghi ya uwa sikẹ egbẹ sayọ. Ma ghaa mu ọghọ ye etẹn egbe, ẹre ima na gele rẹn iran ẹse. E Pita keghi rhie ibude ne etẹn vbe orre nokaro ne iran sikẹ egbe khuankhuankhuan zẹ vbene emwi ya gha wegbe sayọ. Erriọ vbe khẹke ne ima vbe gha gu etẹn mwẹ asikẹgbe ne khuankhuankhuan “vbe ẹdẹ okiekie” ne ima ye na.—2 Tim 3:1.

4. De inọta eso ne ima khian ziro yan vbe ako iruẹmwi na?

⁴ De ẹkpotọ nọ kie ne ima ya mu ọghọ ye etẹn egbe? De emwi ne ima gha ru ne emwi rhọkpa ghẹ si ima ghee iyeke vbe nọ dekaan ọghọ ne a mu ye etẹn egbe? Vbọ khian ya ima gha yin ẹse vbe etẹn gha gie na tie ima?

5. De vbene ima khian ya gha mu ọghọ ye erhunmwuyẹn egbe vbe iko?

⁵ Vbuwe iko: Ma keghi gbe ọbokhian ne emwa hia ni rrie iko ọghomwa zẹvbe erhunmwuyẹn ne ima gba do rri evbare orhiọn. E Jehova vbe otu ọghẹe ẹre ọ gie na tie ima hia. (Rom 15:7) Erhunmwuyẹn gha rrie iko ima, e Jehova, otu ọghẹe kevbe ima ẹre ọ ghi gie na tie iran vberriọ. Rhunmwuda ọni, te ọ wa khẹke ne ima mu ọghọ ye iran egbe, ọ gha khọn rẹn deghẹ iran ma mu egbe ẹse. (Jems 2:1-4) Deghẹ a na miẹn wẹẹ orhunmwuyẹn rrie iko, sokpan irẹn ọkpa ẹre ọ wa tota siko, u sẹtin tama rẹn ne ọ do tota ke ruẹ. Ọ gha wa gbọyẹmwẹ yọ deghẹ u na ru iyobọ nẹẹn, ne ọ sẹtin lele emwamwa ọghe iko. U sẹtin vbe gu ẹre gha wee ako ọghe Evbagbẹn Nọhuanrẹn. Ọna keghi re odẹ ọkpa ne a ya “sẹ oyaya mu erhunmwuyẹn.”—Rom 12:13.

6. De emwa ni wa khẹke ne ima gie na tie gha die owa ima?

⁶ Isaranmwẹ ra evbare ne a koko re: Vbe ẹghẹ nẹdẹ, odẹ ọkpa ne a ya mu ọghọ ye emwa egbe ọre, vbe a gha gie na tie iran ne iran do gu ọmwa rri evbare vbe owa. (Gẹn 18:1-8; Giọg 13:15; Luk 24:28-30) Te ọmwa nọ gie na tie emwa vbenian hoo nọ gu iran ru ọse. De emwa nọ wa khẹke ne ima gie na tie? Etẹn ne ima gba ga ẹre wa nọ zẹẹ. Vbene ẹmwata, ma rhọkpa i rrọọ nọ gha kha wẹẹ, irẹn i gualọ iyobọ etẹn vbe ẹghẹ ibavbaro. Nọnaghiyerriọ, te ọ khẹke ne ima gha gu etẹn ru ọse, ma ghi vbe gha ya obọ esi mu iran. Vbe ukpo 2011, Ẹbu Nọ Su keghi ru afiwerriẹ eso vbe ẹghẹ ne a ya tie ebe Owa Ọkhẹ vbe Abotu nọ rre United State. 6:45  vbe ota te gha nọ sokpan, iran keghi fi ẹre werriẹ khian 6:15  vbe ota. Vbọzẹe? Iran gha rherhe zobọ vberriọ, ẹkpotọ ghi kie ne etẹn ya gha mu ọghọ ye etẹn egbe; etẹn ne a gie na tie ghi vbe miẹn ẹghẹ ya khuẹnniẹn ye itie nii. Abotu nikẹre na vbe rhie owẹ lele afiwerriẹ na. Afiwerriẹ na wa gele biẹ ọmọ esi. Te ọ ghi ya etẹn ni ga vbe Abotu sikẹ egbe sayọ.

7, 8. De vbene ima gha ya sẹtin mu ọghọ ye iran egbe ighẹ etẹn ne otu e Jehova ya zihegbe?

⁷ Ẹkpotọ keghi kie ne ima ya mu ọghọ ye etẹn egbe vbe iran gha do ya ọta guan vbe iko ima. Ọ sẹtin gha re ọtẹn na gie na tie nọ do ya ọta guan vbe iko ima, otuẹ ọghe ọgbaroghe ọghe otako kevbe etẹn ne abotu ya zihegbe. (Tie 3 Jọn 5-8.) Odẹ ọkpa ne ima gha ya ru ọna, ọre ne ima gie na tie iran, ne iran do gu ima rri evbare vbe owa. Hia ne u gha mu ọghọ ye etẹn egbe.

⁸ Ọtẹn nokhuo ọkpa nọ rre United State keghi kha wẹẹ: “Ọwara ukpo nibun ẹre imẹ vbe arowa mwẹ ya gha mu ọghọ ye etẹn egbe vbe owa ima. Iran keghi re etẹn ni ke ihe ọvbehe rre do gha ya ọta guan vbe iko ima. Te ima wa gele gha sọyẹmwẹ otuẹ ne iran mu rre. Ọ wa vbe ya amuẹtinyan ọghe ima wegbe sayọ. Ẹghẹ ọkpa i rrọọ ne ima he ya gbe ima rẹn ye ọghọ ne ima mu ye etẹn egbe.”

9, 10. (a) De erhunmwuyẹn ne ima gha sẹtin rhie owa na dia? (b) Emwa ne owa iran i kpọlọ ra ne owa iran i mose gha sẹtin ru iyobọ ra? Ru igiemwi yọ.

⁹ Erhunmwuyẹn ni do tuẹ ima la ẹghẹ nọ taẹn: Vbe ẹghẹ nẹdẹ, odẹ ọvbehe ne a ya gha mu ọghọ ye erhunmwuyẹn egbe ọre na rhie owa ne iran dia. (Job 31:32; Fai 22) Erriọ wa vbe khẹke  ne ima gha ru ẹre vbe ẹdẹnẹrẹ. Owa ẹre ọgbaroghe ọghe otako gha dia vbe ọ gha mu otuẹ gie etẹn vbe iko. Erriọ vbe ye ne etẹn ni rrie owebe ne otu ru emwamwa rẹn vbe ẹdogbo ne ima ye kevbe etẹn ni bọlọ Ọgua Arriọba. Odekun ẹrhia sẹtin sunu, nọ ghi ya etẹn eso khian ne ẹi ghi mwẹ ehe ne iran dia. Etẹn na sẹtin gha gualọ ehe ne iran gha ka rhie uhunmwu lẹre yi nẹ vbene otu ra etẹn te ru iyobọ ne iran ya dọlọ owa iran yi. Ọ ma khẹke ne ima gha roro ẹre wẹẹ, emwa ni mwẹ owa nọ mose ra nọ kpọlọ ẹre ọ khian sẹtin ru iyobọ vberriọ. A sẹtin miẹn wẹẹ iran ka ru vberriọ. U gha sẹtin ru iyobọ deghẹ owa nọ ma kpọlọ gbe ra nọ ma mose gbe ẹre u mwẹ.

¹⁰ Ọtẹn nokpia ọkpa vbe South Korea ne etẹn ni rrie owebe ne otu mwamwaẹn ghaa dia owa re ya, keghi kha wẹẹ: “Vbe okaro, I na gha si egbe rhunmwuda ne I na da ru orọnmwẹ kevbe ne owa ima na ye kherhe. Sọkpan ma wa miẹn ere vbe otuẹ ọghe avbe etẹn na. Zẹvbe emwa ni da ru orọnmwẹ, ma keghi do bẹghe ọyẹnmwẹ nọ sẹ ọmwa vbe ọdọ vbe amwẹ ghaa ya ekhọe hia ga e Jehova, iran na vbe gha mwẹ okhuo ne iran fian ne egbe iran vbe odẹ ọghe orhiọn.”

11. Vbọzẹe ne ọ na khẹke ne u mu ọghọ ye etẹn ni da rrie iko ne u ye egbe?

¹¹ Etẹn ni da rrie iko ne u ye: Etẹn eso ra ẹgbẹe eso sẹtin si gha die ẹdogbo ne ima ye. Ughaghe te iran do ru iyobọ ne ima vbe iko. Otu sẹtin vbe gie arọndẹ eso gha die iko ọghe ima, ne iran do yi ima obọ. Te etẹn vbenian kpa hin eke ne iran na guẹ otọ rre gha die ihe ọvbehe, iko ọvbehe kevbe ehe ne a na zẹ urhuẹvbo ọvbehe. Ma gha gie na tie iran, ne iran do gu ima rri evbare vbe owa, ma na vbe gha tie iran ba egbe vbe ima gha khian ya sọyẹmwẹ egbe vbe orere, ọ gha ru iyobọ ne iran ya gha mwẹ ọse ọgbọn kevbe ne iran ya guẹ otọ vbe ẹdogbo ne iran ghi ye.

12. De emwi ewaẹn nọ rhiẹre ma wẹẹ, a gha sẹtin mu ọghọ ye emwa egbe ọ gha khọn rẹn wẹẹ emwi kherhe ima mwẹ?

¹² Ọ ma khẹke ne ima gha roro ẹre wẹẹ, deghẹ a ma le evbare ọbọbọtizọ nẹ, ma i sẹtin mu ọghọ ye emwa egbe. (Tie Luk 10:41, 42.) Ọtẹn nokpia ọkpa keghi ya yerre, emwi nọ sunu vbe irẹn vbe amwẹ ọnrẹn da suẹn gha ga zẹvbe arọndẹ ne a gie yo isi. Ọ keghi kha wẹẹ: “Ne ime vbe ọvbokhan mwẹ ma na he wẹro vbe iwinna arọndẹ ne a gie yo isi, igbama ma vbe gha khin, ọ na gha khọn ima ne ima kpa gha rrie ẹvbo ima. Vbọ ghi rre ẹdogbo ota vbe ẹdẹ ọkpa, ẹmwẹ owa na wa gele gha da ọvbokhan mwẹ. vbene I hia sẹ ni fu ẹre ẹko rre, ọ ma gba re. Vbọ ghi rre odẹ 7:30  vbe akota nii, ọmwa na sobọ vbe ẹkhu ima. Ma ghi kie urho, ọvbokhan okhuọ ọkpa ne etẹn gu tie Baibol ẹre ọ gha sobọ. Te ọ rre do gbe ọbokhian ne ima, ọ na vbe viọ alimo eha gie ima. Ma keghi rhie ẹre la owa, ma na sa amẹ nẹẹn wọn. Vbe iyeke ọni, ma na gbe eti nẹẹn, ma na vbe rhie chocolate ba re. Ima he gua he zẹ urhuẹvbọ iran nọ re Swahili vbe ẹghẹ nii, ọvbokhan okhuo nii ma vbe gha họn Ebo. Ọrheyerriọ, otuẹ nii, ẹre ọ ghi ya ima suẹn gha gu obọ etẹn ni rre ẹvbo nii. Ọyẹnmwẹ na do gha sẹ ima.”

13. De afiangbe na miẹn vbe a ghaa mu ọghọ ye etẹn egbe?

¹³ Ọ gha kẹ, emwi eso ka ya ruẹ si egbe vbe nọ dekaan ọghọ na mu ye etẹn egbe. Ọ ghaa yerriọ, ọni rhie ma wẹẹ, u baeku ighẹ ẹkpotọ nọ gha te kie nuẹn ya ya egbe rhorho etẹn kevbe ne u ya gha mwẹ avbe ọse ni mwẹ ẹkoata. U ghaa mu ọghọ ye etẹn egbe vbe ẹghẹ hia, ohioro i muẹn, owa ruẹ i vbe de ivbiẹ. Sokpan, ọ sẹtin gha kpa ruẹ odin evbọzẹe ne emwa eso na si egbe. Emwi wa bun ni ye emwa si egbe vbe nọ dekaan ọghọ ne a mu ye etẹn egbe.

14. De emwi nọ khẹke ne ima ru deghẹ ima i mwẹ ẹrhiọn kevbe ẹghẹ ne a ya mu ọghọ ye etẹn egbe? Etẹn ọvbehe gha vbe gie na tie ima vbo?

¹⁴ Ẹrhiọn kevbe ẹghẹ ne ẹi rrọọ: Vbene emwata, eguọmwadia e Jehova wa mwẹ iwinna nibun ne iran ru. Etẹn eso sẹtin gha kha wẹẹ ẹghẹ i rrọọ ra iran i sẹtin mu ọghọ ye etẹn egbe. Adeghẹ u mwẹ egbe iziro vbenian, te ọ khẹke ne u ru afiwerriẹ eso vbe nọ dekaan emwamwa ọghe iwinna ruẹ ne ẹkpotọ mieke na kie nuẹn ya gha mu ọghọ ye etẹn egbe kevbe ne u miẹn ẹghẹ  ya gha yo owa etẹn vbe iran gha gie na tie ruẹ. Sẹ ehia, e Baibol wẹẹ ne ima gha mu ọghọ ye etẹn egbe. (Hib 13:2) Nọnaghiyerriọ, ọ ma de emwi nọ rhiae deghẹ ima na kie ẹkpotọ ye ọghọ ne a mu ye etẹn egbe rhunmwuda, emwi nọ khẹke ni ma gha ru nọ. Ne u mieke na sẹtin ru ọna, te u gha si obọ zẹ vbe emwi eso ni ma mobọ ru ekpataki.

15. De emwi nọ ya etẹn eso si egbe vbe nọ dekaan ọghọ na mu ye emwa egbe?

¹⁵ Vbene u ghee egbuẹ hẹ: Ọ mwẹ ẹghẹ ne u he ya hoo ne u mu ọghọ ye emwa egbe sokpan, u ma ghi ru vberriọ rhunmwuda, ne u na gha roro ẹre wẹẹ, u ma somwa nọ gha mu ọghọ ye emwa egbe ra? Ekhue keghi mu etẹn eso rhunmwuda, iran ma hoo ne iran vbe etẹn ni do tuẹ iran gha ghee egbe aro aro deghẹ iran ma miẹn iyẹn agbọn na. Emwi ọvbehe nọ ya etẹn eso si egbe ọre ne obọ ma na sẹ iran re. Iran ghi gha roro wẹẹ, iran i sẹtin mu ọghọ ye emwa egbe vbene etẹn eso ru ẹre vbe iko ne iran ye. Yerre wẹẹ, ẹi re ose avbe orhunmuyẹn rhie aro tua vbe iran gha do tuẹ ọmwa. Kpe owa ruẹ huan, mwamwa emwi hia ẹse, u vbe gha re ọmwa nọ soyaya.

16, 17. De emwi nọ khẹke ne ima ru deghẹ ima si osi vbekpae emwa ne a mu ọghọ yọ re egbe?

¹⁶ Deghẹ u si egbe vbe nọ dekaan ọghọ na mu ye orhunmwuyẹn egbe, ẹi zẹdẹ uwẹ ọkpa. Ọtẹn nokpia ọkpa nọ re ọdiọn vbe iko ọkpa nọ rre Britain keghi kha wẹẹ: “Ugbẹnso osi ghi wa gha si ọmwa vbe u ghaa mu egbe khẹ erhunmwuyẹn. Sokpan, zẹ vbene ne ugamwẹ e Jehova ye, erriọ a vbe miẹn afiangbe ne ẹi gia gie vbe a ghaa mu ọghọ ye emwa egbe. Ọ mwẹ ẹghẹ ne I ya gie na tie ọtẹn gha die owa mwẹ, ma na wa tota gha guan, ma na vbe gba wọn eti. I wa sọyẹnmwẹ otuẹ nii.” Ọ khẹke ne ima gha rhiẹre ma wẹẹ, ima hoo ne ima rẹn erhunmwuyẹn sayọ. (Fil 2:4) Ọ keghi yẹẹ emwa nibun ne iran gha taa emwi ewaẹn ne iran he miẹn vbe agbọn. A sẹtin miẹn wẹẹ, ma gha gie na tie etẹn ne iran do gu ima soyẹnmwẹ egbe, ẹre ẹkpotọ khian na kie ne iran ya rẹn ima sayọ. Ọtẹn ọkpa nọ vbe re ọdiọn vbe iko keghi kha wẹẹ: “Ne I na gha mu ọghọ ye etẹn ne ima gba rre iko egbe vbe owa mwẹ, ẹre ọ ru iyobọ mẹ ya rẹn iran sayọ katekate vbene iran ya miẹn odẹ ọghe ẹmwata hẹ.” U ghaa rhiẹre ma wẹẹ, u hoẹmwẹ etẹn ne u mu ọghọ yọ re egbe vbe owa ruẹ, ọyẹnmwẹ ghi wa gha sẹ iran.

¹⁷ Ọtẹn nokhuo ọkpa nọ re arọndẹ nọ kie ẹkpotọ yọ ne etẹn ni rrie owebe ughughan ne otu mwamwaẹn gha dia owa re ya, keghi kha wẹẹ: “Vbe okaro, I na gha si egbe rhunmwunda, Ii mwẹ emwi agbọn vbe ughugha. Aga ne a loo ro nẹ, ne a yaa mẹ, ẹre I ghaa mwẹ vbe ughugha. Ọvbokhan ọtẹn nokpia ọkpa vbe usun iran ni maa etẹn emwi vbe owebe ẹre ọ ghi mu mwẹ orhiọn sotọ. Ọ keghi tama mwẹ wẹẹ, vbe imẹ vbe arowa mwẹ ga zẹvbe ọgbaroghe ọghe otako, ma gha dia owa ọtẹn ne obọ ma sẹ ọre ya sokpan ne ọ deziẹn vbe odẹ ọghe orhiọn, ẹre ima na gele mwẹ agbẹkunsotọ rhunmwuda ne iran na ya arrọọ ọghe iran khian ne khuẹrhẹ. Ọ na keghi ye mwẹ re rre, emwi ne iye mwẹ mobọ taa vbe ima ye kherhe. Ọ wẹẹ: ‘A hẹko gu emwa ne a hoẹmwẹ ọnrẹn lalọ uwọnmwẹ ẹre ọ maan sẹ.’” (Itan 15:17) Ọna rhiema wẹẹ, ekhọe ahoẹmwọmwa ẹre ọ khẹke nọ gha gua ima kpa ya gha mu ọghọ ye emwa egbe, ọ ghaa yerriọ, esa i rrọọ ne ima gha si osi.

18, 19. De vbene ọghọ ne a mu yọ ọmwa egbe gha ya sẹtin ru iyobọ ne ima ya khian ọsie ọmwa ne ima i te gba lẹruegbe?

¹⁸ Aro ne u ya ghee emwa ọvbehe: Ọ mwẹ ọmwa ne uwa vbe ọre i lẹruegbe vbe iko ne u ye ra? Deghẹ ọ rrọọ, ui khian gha ya aro nọ maan ghee ẹre. Deghẹ u ma ru afiwerriẹ nọ khẹke, ẹghẹ i rrọọ ne uwa khian ya gha re ọse. Ui khian vbe hoo ne mu ọghọ ye ọmwa vberriọ egbe. A sẹtin vbe miẹn wẹẹ, ọmwa ru emwi nọ sọnnọ ruẹ vbe ẹghẹ eso nọ gberra, sokpan ọ ma fo vbe ekhọe ruẹ.

¹⁹ Ne uwa vbe ọtẹn vberriọ mieke na sẹtin gha lẹruegbe, te u gha lele adia nọ rre Baibol nọ dekaan ọghọ ne a mu ye ọmwa egbe. (Tie Itan 25:21, 22.) U gha sẹtin werriegbe gha ya aro nọ maan ghee ọtẹn vberriọ deghẹ u na gie na tie ẹre gha die owa ruẹ. U do gha bẹghe akpa ni maan nọ mwẹ, ne Jehova vbe bẹghe, nọ yae dia re gha die odẹ ẹmwata. (Jọn 6:44) Itie vberriọ, ne ọtẹn  nii ma te yaro yi, sẹtin ya uwa khian ọse. Ahoẹmwọmwa ẹre ọ khẹke nọ gua ruẹ kpa ya ru emwi vberriọ, sokpan, vbua khian ya rẹn hẹ deghẹ ekhọe ahoẹmwọmwa ẹre ọ gua ruẹ kpa? Adia nọ rre ebe Filipai 2:3 gha ru iyobọ nuẹn, nọ khare wẹẹ: “Wa gba gha daa ne egbe, vbene u i na ro ighẹ u maan sẹ ọmwa ọvbehe.” Ọ khẹke ne ima gha rhie aro tua ako ne etẹn ima na maan sẹ ima vbe na ghee amuẹtinyan, izinegbe, udinmwẹ kevbe avbe akpa ọvbehe ne iran mwẹ. Ma ghaa ru ọna, ma ghi gele gha mwẹ ahoẹmwọmwa nọ sẹ otọ ẹko daa iran kevbe wẹẹ, ekhọe hia ẹre ima khian ghi ya gha mu ọghọ ye iran egbe.

20. Vbọzẹe ne ọ na khẹke ne ima gha mu ẹmwẹ ima sẹ vbe a gha gie na tie ima? De vbene ima khian ya rhiẹre ma wẹẹ ima gbọyẹmwẹ yọ vbe ọtẹn gha gie na tie ima?

²⁰ Ọsian ighẹ Devid keghi nọ wẹẹ: “Nọyaẹnmwa, de ọmwa ne ọ gha la uwu Ọgua Osa ruẹ?” (Psm 15:1) Ọ ghi nọ ọta na nẹ, ọ keghi hae ye ugan akpa ne Jehova gualọ vbe obọ emwa ne irẹn gie na tie. Ọkpa vbọ keghi re ne a na mu ẹmwẹ ne a tae sẹ. Ọ gha re “ọmwa ne ọ ru zẹ vbene ọ yanrẹn vbe ẹghẹ hia, ehe ne ọ rhirhi khọn rẹn ne ọ degbe.” (Psm 15:⁠4) Ọmwa gha gie na tie ruẹ, u na miẹn ọnrẹn yi, ghẹ gheghe fi ekhọe werriẹ. U gha ru vberriọ, ẹrhiọn ne ọmwa nọ gie na tie ruẹ loo ro ya mu egbe khẹ ruẹ ghi dihoi rua. (Mat 5:37) Emwa eso ni ka miẹn itie yi nẹ keghi fi ekhọe werriẹ vbe ọmwa ọvbehe ne iran roro wẹẹ ọ ru ekpataki sẹ gha gie na tie iran. Emwi vberriọ maan ra? Ẹi maan! Emwi ke emwi ne ọmwa nọ gie na tie ima ya mu ọghọ ye ima egbe, ọ khẹke ne ima ya ekhọe hia gbọyẹmwẹ yọ. (Luk 10:7) Sokpan deghẹ emwi eso na gele de rre ne ẹi khian gi ima ghi yo, ọ khẹke ne ima rhie akpa ọghe ahoẹmwọmwa ma, a ghi gie ọtẹn nọ gie na tie ima rherhe rẹn.

21. Ma gha rẹn ilele ọghe ẹdogbo ne ima ye nọ dekaan ọghọ ne a mu ye erhunmwuyẹn egbe, vbọ khian ya ru iyobọ ne ima vbe a gha gie na tie ima?

²¹ Ọ vbe khẹke ne ima rẹn ilele ọghe ẹdogbo ne ima ye nọ dekaan ọghọ ne a mu ye emwa egbe. Vbe otọ ẹvbo eso, orhunmwuyẹn gha rrie owa ọmwa vbe udemwurri, a wa ye mu ọghọ yọ re egbe, sokpan vbe otọ ẹvbo ọvbehe, te a ka tae yotọ. Vbe ihe eso, emwi nọ ghi maan sẹ ne emwa mwẹ ẹre iran ya mu ọghọ ye orhunmwuyẹn egbe sokpan ẹi erriọ ye vbe ihe ọvbehe, obọ ne a ya mu emwa vbuwe ẹgbẹe ẹre a vbe ya mu orhunmwuyẹn. Ọ mwẹ ihe eso ne erhunmwuyẹn na viọ emwi eso ne a ya sọyẹnmwẹ egbe lele egbe vbe iran gha die owa ọmwa nọ gie na tie iran sokpan ẹi erriọ ye vbe otọ ẹvbo eso. Vbe ihe eso, ọ ma de emwi nọ rhiae deghẹ ọmwa na gie na tie, ma na miẹn itie nii yi vbe ẹghẹ okaro kevbe ukpogieva, sokpan vbe ihe ọvbehe, uyinmwẹ ọgbọmwa ye ẹse nọ. Vbọrhirhighayehẹ, gi ima gha yin ẹse vbe a gha gie na tie ima.

22. Vbọzẹe ne ọ na ru ekpataki ne ima gha “mu ọghọ ye etẹn egbe”?

²² Vbene ẹmwata, “ufomwẹ emwi hia sẹ otọ fo nẹ.” (1 Pit 4:7) Orueghe ne a ma he miẹn egbe ọre ẹdẹ sikẹ ọkpẹn nẹ. Zẹ vbene emwi ya wegbe sayọ, te ọ khẹke ne ima gha rhie ahoẹmwọmwa nọ sẹ otọ ẹko ma etẹn ne ima gba ga. Ẹghẹ na ẹre ọ wa ya khẹke ne ima gha rhie owẹ lele adia ọghe Pita vbe ọ khare wẹẹ: “Wa gha mu ọghọ ye etẹn egbe.” Akpa nọ maan na keghi re ne ima khian gha rhiema vbe ẹghẹ na nia, ya fi etẹbitẹ.—1 Pit 4:9.