EMHUOGHAẠPH PHỌ 11

‘UwaIoor ligbia Phọ R’ibo Imuza Loor Abumatuạn Phọ’

Eḍeenhaan phọ aPọl ilọ ozọ ghan mem dị awe u/meera unaghạn oghaạph iiḅi iinhaghạn phọ

Okpasị ḍinyạ Iiḍighi phọ 13:1-52

1, 2. Ika kụ idị oḍighi phọ ongọ bọ Banabạs r’aSọl agbatanhaạn r’ilọ abunhọn, kụ ika kụ idị oḍighi phọ abidị alhoghonhaạn ḍighaạgh omhunhenhi ipẹ edi bọ Iiḍighi 1:8?

¹Bạl onhụ English

² Bạl onhụ English

“Igbatạn . . . Bidị Oḍighi Oḍighi Phọ” (Iiḍighi 13:1-12)

3. Uḍighi ika kụ ekpạr ghan bọ oghị arikpisi dị ekelhọgh siphẹ oḅẹl okuron asiạ phọ?

³ Bạl onhụ English

ON THE ROAD

In the ancient world, overland travel was slower, more tiring, and probably more expensive than sailing. However, the only way to get to many places was on foot.

A traveler could walk about 20 miles (30 km) a day. He would be exposed to the elements—sun, rain, heat, and cold—and to the danger of being accosted by thieves. The apostle Paul noted that he was “in journeys often, in dangers from rivers, in dangers from robbers.”—2 Cor. 11:26.

A vast network of paved roads traversed the Roman Empire. Along the main highways, travelers would find inns spaced a day’s walking distance apart. Between these were taverns where one could obtain basic supplies. Contemporary writers describe inns and taverns as being dirty, overcrowded, humid, and flea-infested. They were disreputable places, frequented by the worst elements of society. Innkeepers often robbed travelers and included prostitution among the services offered.

Christians no doubt avoided such places as much as possible. When traveling in lands where they had no family or friends, though, they would likely have had little alternative.

4. (a) Iigo ika kụ osaḅạr bọ Banabạs r’aSọl, kụ abumor phọ abidị umhegheron ika kụ oghị esi iphẹn phọ? (b) Ika kụ idị yira kobakị buphẹ ophạm bọ iiḍighi siẹn ookpomhoghan phọ?

⁴ Bạl onhụ English

5. Kaạph ipẹ erọl ghan bọ oghaạph iiḅi iinhaghạn phọ epẹ ekpu-ogbo phọ aSaiprọs.

⁵ Bạl onhụ English

IN THE SYNAGOGUES OF THE JEWS

Literally, “synagogue” means “a bringing together.” It referred to an assembly or congregation of Jews and eventually took on the meaning of the place or building where the assembly was held.

It is believed that synagogues were instituted either during or immediately after the Jews’ 70-year exile in Babylon. Synagogues served as places for instruction, worship, the reading of the Scriptures, and spiritual exhortation. In the first century C.E., each town in Palestine had its own synagogue. Larger cities had more than one, and Jerusalem had many.

Following the Babylonian exile, however, not all the Jews returned to Palestine. Many traveled abroad for business reasons. As early as the fifth century B.C.E., Jewish communities existed throughout the 127 jurisdictional districts of the Persian Empire. (Esther 1:1; 3:8) In time, Jewish quarters also developed in cities all around the Mediterranean. These scattered Jews came to be known as the Diaspora, or Dispersion, and they too established synagogues wherever they settled.

In the synagogues, the Law was read and expounded every Sabbath. Readings were delivered from an elevated platform, surrounded on three sides by seats. Participation in reading, preaching, and exhortation was open to any devout Jewish male.

6, 7. (a) Anhiạn kụ aSajos Polọs, kụ uḍighi ika kụ aBạr-Jizọs o/wạ bọ mọ anhaghạn iiḅi iinhaghạn phọ? (b) ASọl aḍighi eeghe okikima aBạr-Jizọs?

⁶ Bạl onhụ English

⁷ Bạl onhụ English

A brother, holding an open Bible, defending the truth in court before a judge. — Like Paul, we boldly defend the truth in the face of opposition

8. Ika kụ idị yira kotuughaạny akpọ oḅio phọ aPọl rodon?

⁸ Bạl onhụ English

“Iyaạr Oromoghiom” (Iiḍighi 13:13-43)

9. Ika kụ idị aPọl r’aBanabạs ophighinhaan emạ eḍeenhaan buphẹ roḍiemhiom bọ siẹn ookpomhoghan phọ rodon?

⁹ Bạl onhụ English

10. Kaạph ipẹ erelhe phọ erọl ghan bọ oḍuạ aPaaga osi Antiọk epẹ Pisidia.

¹⁰ Bạl onhụ English

11, 12. Mem mọ aPọl rakaạph bọ oghaạph iiḅi iinhaghạn phọ esi obughotu dị odi Antiọk epẹ Pisidia, ika kụ idị odị oghaạph eten dị keḍạ ḍiḅeraạn abuphẹ ronaghạn bọ?

¹¹ Bạl onhụ English

¹² Bạl onhụ English

13. Ika kụ idị yira kokaạph aani ghan eten dị keḍạ ḍiḅeraạn abuphẹ ronaghạn bọ dom mọ ayira?

¹³ Bạl onhụ English

14. (a) Ika kụ idị aPọl alhoghọm iiḅi iinhaghạn phọ ilọ aZizọs siphẹ oghaạph phọ odị, kụ eeghe iphụr arurụ kụ edị odị angọ? (b) Buphẹ ronaghạn bọ umhegheron ika?

¹⁴ Bạl onhụ English

“Yoor Kokiton Osoman Ruuruen Phọ” (Iiḍighi 13:44-52)

15. Eeghe kụ imite Ḍio Ophooghian phọ etum bọ ḍiphẹ aPọl angọ bọ oghaạph phọ odị?

¹⁵ Bạl onhụ English

Paul and Barnabas being thrown out of Pisidian Antioch by hostile opposers. — “They stirred up persecution against Paul and Barnabas . . . And the disciples continued to be filled with joy and holy spirit.”—Acts 13:50-52

16. Abuọ aJu phọ uzọ ika kụ oghị esi igbagarạ ikpo-onhụ phọ aPọl r’aBanabạs, kụ aPọl r’aBanabạs umhegheron ika kụ oghị esi isophoghom mọ?

¹⁶ Bạl onhụ English

17-19. Ika kụ idị yira kotuughaạny emạ eḍeenhaan phọ aPọl r’aBanabạs, kụ ika kụ idị kilhoghonhaạn iyira ḍighaạgh oghiọm aghisigh ophamhanhạm ibo phọ ayira?

¹⁷ Bạl onhụ English

¹⁸ Bạl onhụ English

¹⁹ Bạl onhụ English

BARNABAS—“SON OF COMFORT”

A prominent member of the early Jerusalem congregation was Joseph, a Levite and a native of Cyprus. The apostles gave him an additional name, descriptive of his personality—Barnabas, meaning “Son of Comfort.” (Acts 4:36) When Barnabas saw a need among his fellow believers, he hastened to meet it.

At Pentecost 33 C.E., 3,000 new disciples were baptized. It is likely that many of these had traveled to Jerusalem for the festival and had not planned to stay in the city for as long as they did. The congregation needed resources to care for this multitude. Therefore, Barnabas sold a piece of land and generously brought the money to the apostles as a contribution.—Acts 4:32-37.

As a mature Christian overseer, Barnabas was eager to help others. It was he who aided newly converted Saul of Tarsus when all the other disciples feared him because of his reputation as a persecutor. (Acts 9:26, 27) Barnabas responded humbly when Paul gave him and Peter strong counsel concerning the proper relationship between Jewish and Gentile Christians. (Gal. 2:9, 11-14) These few examples show that Barnabas truly lived up to his name—“Son of Comfort.”