Philip egberigbaamụ bara mịẹ wó dịa wẹrị emi
1, 2. Egberigbaa fịrị tịẹmọ dọụtimi ifie bị teeki paa ma o?
Beke a goo , [Pidgin West Africa]
2 Beke a goo , [Pidgin West Africa]
“Zịnịyọ Amú Dẹ Otubo” (Acts 8:4-8) 3. (a) Philip te ụbọ a o? (b) Tetuu kị duonị ebiegberi mị naa mú Samaria laagha wẹrị ma, anịa Jesus teeki paamọ bara kị gbaa wẹrị ma o?
3 Beke a goo , [Pidgin West Africa]
4. Samaria otubo tebara ka kị Philip gbaa egberi kẹrị-akị ma o, tetuu kị duonị ámịnị bịsẹ bara mịẹ ma o?
4 Beke a goo , [Pidgin West Africa]
5-7. Egberigbaa fịrị gbelemọ yọmị, wó maa bịna-otuama paamọ ye gbaa.
5 Beke a goo , [Pidgin West Africa]
6 Beke a goo , [Pidgin West Africa]
7 Beke a goo , [Pidgin West Africa]
8. Akpọ bọọ paamịnịyebo, tebara ka kị egberigbaa fịrị gbele mịnị a o?
8 Beke a goo , [Pidgin West Africa]
“Bei Kụrọ Mị Akị Ị Kpọ Pịrị” (Acts 8:9-25)
“Now when Simon saw that the spirit was given through the laying on of the hands of the apostles, he offered them money.”—Acts 8:18
9. Simon te ụbọ a, teeki bá ụ mịẹ Philip dọụ mú ma o?
9 Beke a goo , [Pidgin West Africa]
10. (a) Peter mọ John mọ Samaria ghọ teeki mịẹ ma o? (b) Yalịyalị tẹmẹ mị Peter mọ John mọ gbele wẹrị wẹnị fịrị duonị, Simon teeki mịẹ ma o?
10 Beke a goo , [Pidgin West Africa]
11. Peter te berifaan egberi kị gbaa Simon pịrị ma, Simon tebara ka kị ụ parụ ma o?
11 Beke a goo , [Pidgin West Africa]
12. Teeki “Simony” a o, ikpe karịbụọ-otubo tebara ka kị simony diimọ wẹrị ma o?
12 Beke a goo , [Pidgin West Africa]
13. Simony gbelemọ yọmị, Christtuuduo-otu tebara ka kị angọ kekere agbẹị emi a o?
13 Beke a goo , [Pidgin West Africa]
PETER USES THE “KEYS OF THE KINGDOM” Jesus told Peter: “I will give you the keys of the Kingdom of the heavens.” (Matt. 16:19) What did Jesus mean? His reference to “keys” indicated that Peter would open up knowledge and opportunities for distinct groups to enter the Messianic Kingdom. On what occasions did Peter use these keys?
Peter used the first key at Pentecost 33 C.E. when he urged Jews and Jewish proselytes to repent and be baptized. Some 3,000 did so and became prospective heirs of the Kingdom.—Acts 2:1-41.
The second key was used not long after the martyrdom of Stephen. In this instance, Peter and John laid their hands on recently baptized Samaritans, after which these new converts received holy spirit.—Acts 8:14-17.
Peter used the third key in 36 C.E. In that year, he extended the hope of the heavenly inheritance to uncircumcised Gentiles. This occurred when the apostle gave a witness to Cornelius, the first uncircumcised Gentile to become a Christian disciple.—Acts 10:1-48.
“Ị́mịnị Kpọ Iné Goomịnị Yebo A Sụọtuunimi Wẹrị Emi A?” (Acts 8:26-40) 14, 15. (a)“Ethiopian eunuch” mị te ụbọ a, teeki baratụa Philip pịrị wẹrị wo emi yọ nimi ma o? (b) Ethiopia-owei mị tebara ka kị Philip gbaaye kẹrị-akị ma, anịa tetuu kị duonị kịmị ụ penimọ wẹrị benibilegha bara gbaa a paa emi a o? (Footnote dii.)
14 Beke a goo , [Pidgin West Africa]
15 Beke a goo , [Pidgin West Africa]
A “EUNUCH” IN WHAT SENSE? The Greek term eu·nouʹkhos, rendered “eunuch,” can refer either to a man deprived of his ability to procreate or simply to a high-ranking court official. Court officials who oversaw the harem of a king may actually have been castrated, but emasculation was not a requirement for other officials, such as a king’s cupbearer or treasury overseer. The Ethiopian eunuch whom Philip baptized was evidently that type of official, for he oversaw a royal treasury. In effect, he was a minister of finance.
The Ethiopian was also a proselyte—that is, a non-Jew who had embraced the worship of Jehovah. Indeed, he had just been to Jerusalem to worship. (Acts 8:27) Because of this, we can conclude that the Ethiopian could not have been a eunuch in the literal sense, for the Mosaic Law forbade castrated men from becoming part of the congregation of Israel.—Deut. 23:1.
BAPTISM IN “A BODY OF WATER” How is Christian baptism performed? Some believe that it is sufficient to pour or sprinkle water on a person’s head. However, the Ethiopian eunuch was baptized in “a body of water.” The account says: “Both Philip and the eunuch went down into the water.” (Acts 8:36, 38) If pouring or sprinkling water was all that was needed, it would not have been necessary for the eunuch to halt his chariot at a body of water. Even a minimal amount of water, such as that contained in a skin bottle, would have been enough. In fact, he probably had such a bottle because he was traveling on “a desert road.”—Acts 8:26.
According to A Greek-English Lexicon, by Liddell and Scott, the Greek word ba·ptiʹzo —from which the English “baptize” is derived—means “to dip, to plunge.” Biblical references to baptism harmonize with this definition. John 3:23 states that John “was baptizing in Aenon near Salim, because there was a great quantity of water there.” Likewise, the account of Jesus’ baptism says: “On coming up out of the water [Jesus] saw the heavens being parted.” (Mark 1:9, 10) So true Christians are appropriately baptized by complete immersion in water.
16, 17. Angel otubo tebara ka kị sụọ egberigbaa fịrịwẹnị mịnị a o?
16 Beke a goo , [Pidgin West Africa]
17 Beke a goo , [Pidgin West Africa]
“God, whoever you are, please help me”
18. Tetuu kị duonị, omịnị angọtụa egberigbaa fịrịwẹnị agbẹị emi a o?
18 Beke a goo , [Pidgin West Africa]
PHILIP “THE EVANGELIZER” When Christ’s followers were scattered because of persecution, Philip went to Samaria. Evidently, he worked in close cooperation with the first-century governing body, for “when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.” The result was that the new believers there received the free gift of holy spirit.—Acts 8:14-17.
After the events recorded in Acts chapter 8, Philip is mentioned just once more. Some 20 years after Philip’s initial preaching, the apostle Paul and his traveling companions were making their way to Jerusalem at the end of Paul’s third missionary journey. The group disembarked at Ptolemais. “The next day,” recounts Luke, “we left and came to Caesarea, and we entered the house of Philip the evangelizer, who was one of the seven men, and we stayed with him. This man had four unmarried daughters who prophesied.”—Acts 21:8, 9.
Apparently, Philip had settled in his preaching territory and was a family man. The fact that Luke refers to him as “the evangelizer” is significant. The Scriptures use this term to describe those who left their homes to preach the good news in unworked areas. Obviously, then, Philip’s zeal for the ministry remained strong. And the fact that he had four daughters who prophesied surely indicates that Philip taught his family to love and serve Jehovah.