EMHUOGHAẠPH PHỌ 27

‘Ongọ Okuakuạ Ogbaanhaạn’

Ulhọgh Pọl ikoli epẹ Rom, kụ odị aghiọm ni ghisigh agbeelhom dom mọ

Okpasị ḍinyạ Iiḍighi phọ 28:11-31

1. Eeghe okuphom owol kụ edị aPọl r’abuphẹ rodạph bọ nyodị omhoọgh, kụ eeghe kụ iḍighi?

¹Bạl onhụ English

2, 3. Oghuugh phọ aPọl aḍigh bọ akiton eghẹn ekpisi, kụ anhiạn kụ raloghonhaạn bọ nyodị ḍighaạgh k’aḍio phọ?

² Bạl onhụ English

³ Bạl onhụ English

“Ikparamiọm Ni Ologhi [APọl] Kụ Asẹph Enaạn” (Iiḍighi 28:14, 15)

4, 5. (a) Abumor phọ orọl bọ PutioIi uzoọm Pọl r’abuphẹ rodạph bọ nyodị ika, kụ uḍighi ika kụ buphẹ ropogh bọ nyodị omheera bọ mọ odị arọl r’abumor phọ? (b) Ika kụ idị oḍeenhaan ghan imạ araagharạ ketue engọ suọ onyọ Kristẹn ghalhamọ odi ni ikoli?

⁴ Bạl onhụ English

⁵ Bạl onhụ English

6, 7. Ika kụ idị abumor phọ orọl bọ Rom oḍeenhaan mọ bunọ opomhoghiạn ni Pọl iboom?

⁶ Bạl onhụ English

⁷ Bạl onhụ English

8. Eeghe kụ iḍighi kụ aPọl asẹph bọ Enhaạn mem mọ odị “amiịn bọ” bumor phọ odị?

⁸ Bạl onhụ English

9. Ika kụ idị yira kotuughaạny bumor phọ abuphẹ olhọgh bọ Pọl otu?

⁹ Bạl onhụ English

“Torobọ Ekpisi Awe Rokaạph Ghan Ikarạph Ilọ Otul Phọ” (Iiḍighi 28:16-22)

10. APọl asoman ighẹn asidọl epẹ Rom, kụ odị aḍighi eeghe mem mọ odị asi bọ?

¹⁰ Bạl onhụ English

11, 12. Mem mọ aPọl raḅaanhaạn bọ buọ aJu phọ odi bọ Rom, odị aghaạph eeghe pidị bidị oler rurụ ongọ nyodị?

¹¹ Bạl onhụ English

¹² Bạl onhụ English

13, 14. APọl amhiighom ika oghaạph ilọ omhạr phọ, kụ ika kụ idị yira kotuughaạny eḍeenhaan phọ odị?

¹³ Bạl onhụ English

¹⁴ Bạl onhụ English

‘Ongọ Okuakuạ Ogbaanhaạn’—Eḍeenhaan Dị Uphighinhaan Iyira (Iiḍighi 28:23-29)

15. Ighẹn inya araraạr kụ edị yira kotuughạ esi eten phọ epẹ aPọl agbeelhom ghan bọ dom mọ?

¹⁵ Bạl onhụ English

16-18. Uḍighi ika kụ i/ḍigh bọ iikia esi aPọl mem mọ abuọ aJu phọ odi bọ Rom oghel bọ dom mọ odị, kụ yira kologhoma ika mem dị awe oghel dom mọ ayira?

¹⁶ Bạl onhụ English

¹⁷ Bạl onhụ English

¹⁸ Bạl onhụ English

“Aghaạph Ghan Oghaạph Ilọ Omạr Phọ K’Enaạn” (Iiḍighi 28:30, 31)

19. APọl aḍighi eeghe mem mọ odị arọl bọ dọl ikoli olhoghi otu phọ?

¹⁹ Bạl onhụ English

20, 21. Abughẹn kụ abuniin awe dị aPọl alhoghonhaạn ḍighaạgh mem mọ odị odi bọ Rom.

²⁰ Bạl onhụ English

²¹ Bạl onhụ English

22. Eeghe kụ edị aPọl aḅilhẹ aḍighi mem mọ odị odi bọ Rom?

²² Bạl onhụ English

THE FIVE LETTERS OF PAUL’S FIRST ROMAN CAPTIVITY

Five of the apostle Paul’s letters were written about 60-61 C.E., during his first captivity in Rome. In the letter to Philemon, a fellow believer, Paul explains that Philemon’s runaway slave Onesimus had become a Christian. Paul was Onesimus’ spiritual father and was sending the “formerly useless” slave back to his owner as a Christian brother.—Philem. 10-12, 16.

In his letter to the Colossians, Paul indicates that Onesimus was “from among” them. (Col. 4:9) Onesimus and fellow Christian Tychicus had the privilege of delivering both of the aforementioned letters as well as the one that Paul wrote to the Ephesians.—Eph. 6:21.

When writing to the Philippians, Paul mentions his “prison bonds” and again speaks of the situation of the letter carrier—this time, Epaphroditus. The Philippians had sent Epaphroditus to assist Paul. But Epaphroditus had become ill almost to the point of death. He had also become depressed because the Philippians “heard he had fallen sick.” Hence, Paul told them to treasure “men of that sort.”—Phil. 1:7; 2:25-30.

The letter to the Hebrews was addressed to the Hebrew Christians in Judea. Although the letter does not specifically identify the writer, evidence suggests that it was Paul. The writing is in his style. Paul sends greetings from Italy, and he mentions Timothy, who was with him in Rome.—Phil. 1:1; Col. 1:1; Philem. 1; Heb. 13:23, 24.

23, 24. Idiphọ aPọl, ika kụ idị aKristẹn rodon moḍeenhaan mọ bunọ opamhanhạm ni ibo phọ abidị, ghalhamọ ulhọgh ni bidị ikolị loor omheeraam mọ abidị?

²³ Bạl onhụ English

²⁴ Bạl onhụ English

25, 26. Eeghe iyaạr dị aZizọs aghaạph ephu 30 asiạ epẹ omhạn kụ edị aPọl amhiịn dị emhunhughạn, kụ ika kụ idị iphẹn phọ memhunhughạn aani rodon?

²⁵ Bạl onhụ English

²⁶ Bạl onhụ English

PAUL’S LIFE AFTER 61 C.E.

Likely in about 61 C.E., Paul appeared before Emperor Nero, who apparently pronounced him innocent. We do not know much about the apostle’s activities thereafter. If he made his planned trip to Spain, it would have been during this time. (Rom. 15:28) Paul traveled “to the extreme limit of the W[est],” wrote Clement of Rome in about 95 C.E.

From Paul’s three letters dated to the period after his release—1 and 2 Timothy and Titus—we learn that Paul visited Crete, Macedonia, Nicopolis, and Troas. (1 Tim. 1:3; 2 Tim. 4:13; Titus 1:5; 3:12) Perhaps it was in Nicopolis, Greece, that he was again arrested. Whatever the case, in approximately 65 C.E., he was back in prison in Rome. This time, however, Nero would show no mercy. Indeed, when a fire devastated the city in 64 C.E., Nero—according to Roman historian Tacitus—had falsely blamed the Christians and initiated a brutal campaign of persecution.

In his second letter to Timothy, Paul, expecting imminent death, asked him and Mark to come quickly. Noteworthy is the courage of Luke and Onesiphorus, who risked their lives to comfort Paul. (2 Tim. 1:16, 17; 4:6-9, 11) Indeed, to profess Christianity publicly was to risk arrest and death by torture. Paul likely suffered martyrdom soon after writing his final letter to Timothy in about 65 C.E. Nero himself reportedly came to a violent end about three years after Paul’s martyrdom.

THE GOOD NEWS “PREACHED IN ALL CREATION”

In about 61 C.E., while the apostle Paul was a prisoner in Rome, he wrote that the “good news” had been “preached in all creation under heaven.” (Col. 1:23) How should we understand that statement?

It appears that Paul was describing in broad terms how far the “good news” had reached. For example, Alexander the Great had penetrated Asia to the borders of India in the fourth century B.C.E. Julius Caesar had invaded Britain in 55 B.C.E., and Claudius had subjugated the southern part of that island, making it part of the Roman Empire in 43 C.E. The Far East was also known, for it was a source of fine silk.

Had the good news been preached in Britain, China, and the Far East? That seems unlikely. Indeed, when Paul wrote to the Colossians, he still had not realized his own goal, stated in about 56 C.E., of preaching in the then “untouched territory” of Spain. (Rom. 15:20, 23, 24) Still, by about 61 C.E., the Kingdom message was widely known. At the very least, it had spread as far as to the homelands of the Jews and proselytes who were baptized at Pentecost 33 C.E. as well as to the lands visited by Jesus’ apostles.—Acts 2:1, 8-11, 41, 42.