13, 14. (a) Tímotì be bèè mée ẽ́, vaá mósĩ́ deè ní e Pọ́ọ̀l beè mònie ẽ́? (b) Éé beè naa kọọ̀ Tímotì á palàge leemá Pọ́ọ̀lẹ? (c) Mókà tóm ní e Pọ́òl beè nè Tímotì e?

¹³ Bugí Mm̀ Bèkéè

¹⁴ Bugí Mm̀ Bèkéè

15, 16. Éé ní ea náa vaá pá vígà beè kọọ̀ Tímotì dú lé nen ẽ́?

¹⁵ Bugí Mm̀ Bèkéè

¹⁶ Bugí Mm̀ Bèkéè

17. Mósĩ́ deè ní e gbò nvín ãa deè nieí é láá nó Timotì e?

¹⁷ Bugí Mm̀ Bèkéè

“Ié Ageló Mm̀ Zìgà Bel” (Tóm 16:4, 5)

18. (a) Mókà nèà deè ní e Pọ́ọ̀l nè Tímotì beè dé kpéè ló dì belí gbò ge kọ́ kpẹ̀a aa dó dọ dóé? (b) Mókà bélè ní e pá vígà beè iéé?

¹⁸ Bugí Mm̀ Bèkéè

19, 20. Éé ní ea náa vaá à bọ́ló kọọ̀ gbò nyòòne nvéè Kráìst á gbàntṍ ló ‘gbò e bà gé túlèi’ é?

¹⁹ Bugí Mm̀ Bèkéè

²⁰ Bugí Mm̀ Bèkéè

TIMOTHY SLAVES “TO ADVANCE THE GOOD NEWS”

Timothy was a highly valued assistant to the apostle Paul. After the two men had worked side by side for some 11 years, Paul could write concerning Timothy: “I have no one else of a disposition like his who will genuinely care for your concerns. . . . You know the proof he gave of himself, that like a child with a father he slaved with me to advance the good news.” (Phil. 2:20, 22) Timothy readily gave of himself in order to promote the preaching work, thus endearing himself to Paul and setting a fine example for us.

The son of a Greek father and a Jewish mother, Timothy seems to have been raised in Lystra. From infancy, Timothy had been taught the Scriptures by his mother, Eunice, and his grandmother Lois. (Acts 16:1, 3; 2 Tim. 1:5; 3:14, 15) Along with them, Timothy likely accepted Christianity during Paul’s first visit to Timothy’s hometown.

By the time Paul returned some years later, Timothy, then possibly in his late teens or early 20’s, was already “well-reported-on by the brothers in Lystra and Iconium.” (Acts 16:2) God’s spirit had inspired “prophecies” about the young man, and in harmony with them, Paul and the local elders recommended that Timothy undertake a special form of service. (1 Tim. 1:18; 4:14; 2 Tim. 1:6) He was to accompany Paul as a missionary companion. Timothy would have to leave his family, and in order to eliminate a possible cause for complaint among the Jews whom Timothy would be visiting, he had to submit to circumcision.—Acts 16:3.

Timothy traveled extensively. He preached with Paul and Silas in Philippi, with Silas in Beroea, then alone in Thessalonica. When he again met up with Paul in Corinth, Timothy brought good news about the love and faithfulness shown by the Thessalonians despite their tribulation. (Acts 16:6–17:14; 1 Thess. 3:2-6) On receiving disturbing news about the Corinthians, Paul, then in Ephesus, considered sending Timothy back to Corinth. (1 Cor. 4:17) From Ephesus, Paul later dispatched Timothy and Erastus to Macedonia. But when Paul wrote to the Romans, Timothy was back with him in Corinth. (Acts 19:22; Rom. 16:21) These are just some of the journeys that Timothy undertook for the sake of the good news.

That Timothy may have been somewhat hesitant in exercising his authority is indicated by Paul’s encouragement: “Never let anyone look down on your youth.” (1 Tim. 4:12) But Paul could confidently dispatch Timothy to a troubled congregation with the instructions: “Command certain ones not to teach different doctrine.” (1 Tim. 1:3) Paul also gave Timothy authority to appoint overseers and ministerial servants in the congregation.—1 Tim. 5:22.

Timothy’s excellent qualities endeared him to Paul. The Scriptures reveal that the younger man was a close, faithful, and affectionate companion, like a son. Paul could write that he remembered Timothy’s tears, longed to see him, and prayed for him. Like a concerned father, Paul also gave Timothy advice about his “frequent cases of sickness”—apparently stomach problems.—1 Tim. 5:23; 2 Tim. 1:3, 4.

During Paul’s first imprisonment in Rome, Timothy was by his side. At least for a period, Timothy too endured prison bonds. (Philem. 1; Heb. 13:23) The depth of feeling between these two men can be gauged by the fact that when Paul perceived that his own death was near, he summoned Timothy: “Do your utmost to come to me shortly.” (2 Tim. 4:6-9) Whether Timothy arrived in time to see his beloved mentor again is not revealed in the Scriptures.

MARK ENJOYS MANY PRIVILEGES

Mark’s Gospel relates that those who arrested Jesus also tried to seize “a certain young man” who escaped and “got away naked.” (Mark 14:51, 52) Since Mark, also known as John Mark, is the only one who records this story, the young man may have been the writer himself. If so, Mark had at least some personal contact with Jesus.

Some 11 years later, during Herod Agrippa’s persecution of the Christians, “quite a few” members of the Jerusalem congregation gathered in the home of Mary, Mark’s mother, to pray. It was to her home that the apostle Peter made his way when he was miraculously freed from prison. (Acts 12:12) Thus, Mark may have grown up in a house that was later used for Christian meetings. He no doubt knew Jesus’ early disciples well, and they had a good influence on him.

Mark served side by side with a number of the overseers of early Christian congregations. His first service privilege, as far as we know, was that of working with his cousin Barnabas and the apostle Paul in their assignment at Antioch of Syria. (Acts 12:25) When Barnabas and Paul embarked on their first missionary journey, Mark traveled with them, first to Cyprus and then on to Asia Minor. From there, Mark returned to Jerusalem for unspecified reasons. (Acts 13:4, 13) After a disagreement between Barnabas and Paul concerning Mark, as described in Acts chapter 15, Mark and Barnabas continued their missionary service in Cyprus.—Acts 15:36-39.

All memories of that disagreement must have been long put behind them by 60 or 61 C.E. when Mark was once again working alongside Paul, this time in Rome. Paul, who was a prisoner in that city, wrote to the congregation in Colossae: “Aristarchus, my fellow captive, sends you his greetings, and so does Mark, the cousin of Barnabas (concerning whom you received instructions to welcome him if he comes to you).” (Col. 4:10) So Paul was thinking of sending John Mark from Rome to Colossae as his representative.

Sometime between 62 and 64 C.E., Mark worked with the apostle Peter in Babylon. As noted in Chapter 10 of this publication, they developed a close relationship, for Peter referred to the younger man as “Mark, my son.”—1 Pet. 5:13.

Finally, in about 65 C.E. when the apostle Paul was imprisoned for a second time in Rome, he wrote to his fellow worker Timothy, who was in Ephesus: “Bring Mark along with you, for he is helpful to me in the ministry.” (2 Tim. 4:11) Doubtless, Mark responded readily to that invitation and made his way from Ephesus back to Rome. No wonder this man was highly appreciated by Barnabas, Paul, and Peter!

The greatest of all Mark’s privileges was his being inspired by Jehovah to write a Gospel account. Tradition has it that Mark received much of his information from the apostle Peter. The facts seem to support this view, for Mark’s account contains firsthand details that an eyewitness, such as Peter, would have known. However, it would appear that Mark penned his Gospel in Rome, not in Babylon when he was with Peter. Mark uses many Latin expressions and translates Hebrew terms that would otherwise be difficult for non-Jews to understand, so it seems that he wrote primarily for Gentile readers.

See the box “ Mark Enjoys Many Privileges.”

PALÀGE VEE LÉ KPẸ̀A EA KIL LÓ BOǸ MÉNÉ BÀRÌ

“Logági Moǹ Bel Agẹ Nyíe Nè Gbò E Bà Di Bõ̀ònaló Kráìst”

Gokana

“Logági Moǹ Bel Agẹ Nyíe Nè Gbò E Bà Di Bõ̀ònaló Kráìst”

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Gbò Neǹ Ditõ̀ò Jìhóvà

“Logági Moǹ Bel Agẹ Nyíe Nè Gbò E Bà Di Bõ̀ònaló Kráìst”

Naa Mè É Oòa Kẽ Sì Gé Kãa Pá Bẹẹ Vígà Mm̀ Kráìst” (Tóm 15:36)

“Pálàa Ọ̀và Beè Palàge Tala Boo Belá” (Tóm 15:37-41)

“Ba Beè Kọọ̀ Tímotì Lé Nen” (Tóm 16:1-3)

“Ié Ageló Mm̀ Zìgà Bel” (Tóm 16:4, 5)

“Logági Moǹ Bel Agẹ Nyíe Nè Gbò E Bà Di Bõ̀ònaló Kráìst”

GBÒ NU GÈ SÀ GBÀÀ GE NAAMÁ DÀÀNLÓÒD

Naa Mè É Oòa Kẽ Sì Gé Kãa Pá Bẹẹ Vígà Mm̀ Kráìst” (Tóm 15:36)

“Pálàa Ọ̀và Beè Palàge Tala Boo Belá” (Tóm 15:37-41)

“Ba Beè Kọọ̀ Tímotì Lé Nen” (Tóm 16:1-3)

“Ié Ageló Mm̀ Zìgà Bel” (Tóm 16:4, 5)

“Logági Moǹ Bel Agẹ Nyíe Nè Gbò E Bà Di Bõ̀ònaló Kráìst”

GBÒ NU GÈ SÀ GBÀÀ GE NAAMÁ DÀÀNLÓÒD

Sà o Dém Bel

Lẹ̀ẹ̀là Má Nen