7 TOGÓ

Ge “Ló Lé Kpẹ̀a Ea Kil Ló Jíízọ̀s”

BÌLÀ

Fílìp beè zogè kà lé nu dòòmà bá dì belí neǹ kọ̀ kpẹ̀a

Dẹ̀ẹ̀a Boo Nú Ea Di Mm̀ Kpá Tóm 8:4-40

1, 2. Éé beè naaá tṍó e gbò nàà uú boo beè gbĩ́ gè kùb sìtóm kọ̀ kpẹ̀a mm̀ túá gbò gbáá áẹ́?

¹Bugí Mm̀ Bèkéè

² Bugí Mm̀ Bèkéè

“Gbò E Ba È Téá Zààlàa” (Tóm 8:4-8)

3. (a) Mée ní e Fílìp beè dùe? (b) Éé ní ea náa vaá lé kpẹ̀aí náa beè vàlẹ̀bá bã Sàmérià ẹ, sõò éé ní e Jíízọ̀s beè kọ́ gbẹẹ́ sĩ́ kọ àé nááá ẽ́?

³ Bugí Mm̀ Bèkéè

4. Pá Sàmérià beè labví láb naa vàẹ tṍó e Fílìp kọ́ kpẹ̀a nè vaẹ́, vaá éé beè láá naa kọ bàá labví láb naa vóé?

⁴ Bugí Mm̀ Bèkéè

5-7. Mósĩ́ deè ní e gè kpó gbò níí Kráìst beè naa kọọ̀ sìtóm kọ̀ kpẹ̀a á zààlà ẹ.

⁵ Bugí Mm̀ Bèkéè

⁶ Bugí Mm̀ Bèkéè

⁷ Bugí Mm̀ Bèkéè

8. Mósĩ́ deè ní e tàvàlà dìtõ̀ò a náa kọọ̀ gã́bug nen á dã́ lé kpẹ̀aí é?

⁸ Bugí Mm̀ Bèkéè

“Nei Íb Kpóóí Nda” (Tóm 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. Mée ní e Sáímòn beè dùe, vaá éé beè naa kọọ̀ nú e Fílìp náa á palàge leemáe ẽ́?

⁹ Bugí Mm̀ Bèkéè

10. (a) Éé ní e Pítà nè Jọ́ọ̀n beè naa gbẹá Sàmérià ẹ? (b) Éé ní e Sáímòn náa tṍó ea mon kọọ̀ ãa gbò nyòòne nvée íe nyómá káí tṍó e Pítà nè Jọ́ọ̀n dẹlẹ́va bá bọ́l é?

¹⁰ Bugí Mm̀ Bèkéè

11. Mókà kọ̀bèl ní e Pítà beè nè Sáímòn ẽ, vaá a beè labví láb naa vàẹ?

¹¹ Bugí Mm̀ Bèkéè

12. Éé ní ea kọlà “simony” ẽ, vaá mósĩ́ deè ní e níí tọla kẽ zẹ̀ẹ̀ kyáá bõ̀ònaló fã̀ e bà kọ́ bà gé nyoonèè nvéè Kráìst e?

¹² Bugí Mm̀ Bèkéè

13. Mósĩ́ deè ní e gbò nyòòne nvéè Kráìst é íè ge kpènà ba bá lọl ló gè oo àbèè ge zalí dọ̀ mm̀ bõ̀ònatõ̀ò ẽ?

¹³ Bugí Mm̀ Bèkéè

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.

“É Kọ Ò Tavẹ̀ Nu Eo Gé Bugiá?” (Tóm 8:26-40)

14, 15. (a) Gbálà ea dú Itiópìàí beè mée ẽ́, vaá ãàe ní e Fílìp beè mònie ẽ́? (b) Gbálà ea dú Itiópìàa beè labví láb naa vàẹ nyòòmà bel e Fílìp ló nèe ẽ́, vaá éé ní ea náa è kọọ̀ náa beè gbalá dììa múú ẽ́? (Ẹ̀b émì nu ea di kè kẽ.)

¹⁴ Bugí Mm̀ Bèkéè

¹⁵ Bugí Mm̀ Bèkéè

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 “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. Mósĩ́ deè ní e gbò nyómá tóm gé kọ́ nágé kpẹ̀aí deè nieí é?

¹⁶ Bugí Mm̀ Bèkéè

¹⁷ Bugí Mm̀ Bèkéè

“God, whoever you are, please help me”

18. Éé ní ea náa vaá née é ẹb bẹẹ sìtóm kọ̀ kpẹ̀a tẹlẹ kẽ ẽ́?

¹⁸ Bugí Mm̀ Bèkéè

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.

This is not the apostle Philip. Rather, it is the Philip who, as noted in Chapter 5 of this book, was among the “seven reputable men” appointed to organize the daily distribution of food among the Greek-speaking and the Hebrew-speaking Christian widows in Jerusalem.—Acts 6:1-6.

PALÀGE VEE LÉ KPẸ̀A EA KIL LÓ BOǸ MÉNÉ BÀRÌ