EMHUOGHAẠPH PHỌ 19

“Kaạph Ni Aghiọm, U/ḅoorian Ghan!”

APọl aḍighi ni oḍighi ophoghaam aloor, kuolọ akạr agbon oḍighi iphelhegbeel phọ

Okpasị ḍinyạ Iiḍighi phọ 18:1-22

1-3. Eeghe kụ iḍighi kụ otelhedom mọ Pọl aghị bọ Korịnt, kụ eeghe ipaanhaạn kụ edị odị asoman?

CORINTH—MASTER OF TWO SEAS

Ancient Corinth lay on an isthmus between the Greek mainland and the southern peninsula, the Peloponnese. The isthmus was less than four miles (6 km) wide at its narrowest point, so Corinth had two ports. On the Gulf of Corinth was Lechaeum, serving sea routes heading westward to Italy, Sicily, and Spain. On the Saronic Gulf, Cenchreae served maritime traffic to and from the Aegean region, Asia Minor, Syria, and Egypt.

Since the capes at the southern extremity of the Peloponnese were windswept and dangerous for shipping, navigators often preferred to anchor at one of Corinth’s two ports, have their cargo transported overland, and reload it at the other port. Lightweight ships could even be hauled over the isthmus on a platform that ran along a grooved pavement from sea to sea. The city’s position thus allowed it to dominate east-west maritime commerce and also north-south overland trade. Lively commerce brought to Corinth not only wealth but also vices common to many ports.

In the apostle Paul’s day, Corinth was the capital of the Roman province of Achaia and an important administrative center. The religious diversity of the city is attested to by the presence of a temple for the imperial cult, shrines and temples dedicated to numerous Greek and Egyptian divinities, and a Jewish synagogue.—Acts 18:4.

The athletic competitions held every two years at nearby Isthmia were second in importance only to the Olympic Games. The apostle Paul would have been in Corinth during the games of 51 C.E. Hence, comments one Bible dictionary, “it can hardly be coincidental that his first use of athletic imagery appears in a letter to Corinth.”—1 Cor. 9:24-27.

Oḍighi Abidị Pọ “Okọlọgh Ghan Arukpe Ologhoḍiọm Arugbogo” (Iiḍighi 18:1-4)

4, 5. (a) APọl arọl k’anhiạn epẹ Korịnt, kụ eeghe oḍighi kụ edị odị aḍighi ghan? (b) APọl atuughạ ika okọlọgh arukpe olhoghoḍiọm arugbogo?

⁴ Bạl onhụ English

⁵ Bạl onhụ English

6, 7. (a) APọl amhiịn ika oḍighi okolọgh arukpe olhoghoḍiọm arugbogo phọ, kụ eeghe kụ iḍeenhaan bọ mọ Akuilạ r’aPrisiIiạ umhoọgh aani ni eniin phọ ephoghom mọ? (b) Ika kụ idị aKristẹn rodon rodaphạn eḍeenhaan phọ aPọl, r’Akuilạ, r’aPrisiIiạ?

⁶ Bạl onhụ English

⁷ Bạl onhụ English

INSPIRED LETTERS THAT PROVIDED ENCOURAGEMENT

During his 18-month stay in Corinth, about 50-52 C.E., the apostle Paul wrote at least two letters that became part of the Christian Greek Scriptures—First and Second Thessalonians. He wrote his letter to the Galatians either during the same period or shortly afterward.

First Thessalonians is the earliest of Paul’s inspired writings. Paul visited Thessalonica in about 50 C.E., during his second preaching tour. The congregation that was formed there soon had to contend with opposition, which forced Paul and Silas to leave the city. (Acts 17:1-10, 13) Concerned about the welfare of the fledgling congregation, Paul twice attempted to return, but “Satan cut across [his] path.” Paul therefore sent Timothy to comfort and strengthen the brothers. Likely late in the year 50 C.E., Timothy rejoined Paul in Corinth and brought a good report about the Thessalonian congregation. Thereafter, Paul penned this letter.—1 Thess. 2:17–3:7.

Second Thessalonians was probably written soon after the first letter, perhaps in 51 C.E. In both letters, Timothy and Silvanus (called Silas in Acts) joined Paul in sending greetings, but we have no record of these three being together again after Paul’s stay in Corinth. (Acts 18:5, 18; 1 Thess. 1:1; 2 Thess. 1:1) Why did Paul write this second letter? He had apparently received more news about the congregation, perhaps via the person who had delivered his first letter. This report moved Paul not only to praise the brothers for their love and endurance but also to correct the idea of some in Thessalonica that the Lord’s presence was imminent.—2 Thess. 1:3-12; 2:1, 2.

Paul’s letter to the Galatians implies that he had visited them at least twice before writing to them. In 47-48 C.E., Paul and Barnabas visited Pisidian Antioch, Iconium, Lystra, and Derbe, all of which lay within the Roman province of Galatia. In 49 C.E., Paul returned to the same area with Silas. (Acts 13:1–14:23; 16:1-6) Paul penned this letter because Judaizers, who followed quickly on his heels, were teaching that circumcision and observance of the Law of Moses were necessary for Christians. Doubtless Paul wrote to the Galatians as soon as he heard of this false teaching. He may well have written from Corinth, but it is also possible that he wrote either from Ephesus, during a brief stopover on his journey back to Syrian Antioch, or from Antioch itself.—Acts 18:18-23.

“Ibadị Abunọn Abuọ AKorịnt . . . Umeeraam Aani Ni” (Iiḍighi 18:5-8)

8, 9. APọl amhegheron ika kụ aghị esi isophoghom abuọ aJu phọ etigheri ikuph phọ odị ogbeelhom adom mọ oḅenhị abidị, kụ odị aḅilhẹ aghị eghẹn ogbeelhom adom mọ?

⁸ Bạl onhụ English

⁹ Bạl onhụ English

10. Eeghe kụ iḍeenhaan mọ aPọl o/sopha mọ onọ kagbeelhom dom mọ aḅenhị oginha abuọ areelhe phọ bịn?

¹⁰ Bạl onhụ English

11. Ika kụ idị Abugbaanhaạn aZihova rotuughaạny Pọl esi oghaạph adom mọ oḅenhị aani ukol aKristẹn?

¹¹ Bạl onhụ English

“Ibadị Awe Amị Odi Ni Siẹn Emạ Phọ Ephẹn” (Iiḍighi 18:9-17)

12. APọl amhiịn eeghe uḍien dị aḍighi olọ okparamhị?

¹² Bạl onhụ English

13. Eeghe kụ edị eeni aPọl aatughiạn ghan iduọn odị arọl bọ rapogh otu iiruẹn phọ, kuolọ odị alhegheri ika mọ ko/ḍighi nyinhọ iyaạr?

¹³ Bạl onhụ English

Gallio dismissing Paul’s case before Paul’s enraged accusers. Roman soldiers try to control the crowd of angry men. — “With that he drove them away from the judgment seat.”—Acts 18:16

14, 15. (a) Abuọ aJu phọ ugbạ eeghe okpẹ kụ oḅạm emhụ aPọl, kụ uḍighi ika kụ aGaIio aḅẹm bọ mọ ka/ḍighiton? (b) Eeghe kụ imitenhaan Sostenis, kụ uḍighi ika kụ abuniin ootughiạn bọ mọ esighẹ rekị eeni odị aḍighi ni onyọ aKristẹn?

¹⁴ Bạl onhụ English

¹⁵ Bạl onhụ English

16. Ika kụ idị ikpo-onhụ Omoọgh-we phọ eḅẹm bọ mọ, “kaạph ni aghiọm, u/ḅoorian ghan! Mị odianaan ni r’anạ,” rikparamhị ghan iyira oghiọm aghisigh ogbeelhom adom mọ?

¹⁶ Bạl onhụ English

“Eḍighi Ni Itooghị Enaạn” (Iiḍighi 18:18-22)

17, 18. Eeghe kụ edị eeni aPọl aatughiạn ghan mem mọ odị rakị bọ Efesọs?

¹⁷ Bạl onhụ English

¹⁸ Bạl onhụ English

19, 20. APọl aḍighi eeghe mem mọ odị asi bọ Efesọs, kụ yira otuughạ eeghe esi odị ilọ ophorogh ghan asiigbu aruwaloor?

¹⁹ Bạl onhụ English

²⁰ Bạl onhụ English

PAUL’S VOW

Acts 18:18 states that while Paul was in Cenchreae, “he had his hair clipped short . . . , for he had made a vow.” What kind of vow was it?

Generally, a vow is a solemn promise voluntarily made to God to perform some act, make some offering, or enter some condition. Some suppose that Paul had his hair cut to fulfill a Nazirite vow. Yet, it should be noted that according to the Scriptures, on completing a period of special service to Jehovah, a Nazirite was to have his head shaved “at the entrance of the tent of meeting.” It would seem that such a requirement could be carried out only in Jerusalem and thus not in Cenchreae.—Num. 6:5, 18.

The Acts account says nothing regarding when Paul made his vow. It could conceivably have been made even before he became a Christian. The account is equally silent concerning whether Paul made any specific request of Jehovah. One reference work suggests that Paul’s having his hair clipped short could have been “an expression of thanksgiving to God for his protection, which had enabled [Paul] to complete his ministry at Corinth.”