ƐYI 27

‘Ó Gbɔɔ Ō Nwu ce Ɛlā Lɔɔlɔhi’

GBƆƆ

Upɔlu gɔbu yɔ i tɔɔna kpɔ naana nɛ ó yɔ ipu inu agba Urom a

Ŋma Ɔkpá Ku Úklɔ́ Kú Ācotɛ̄hɔ̄ 28:11-31

1. Ɔdi nɛ Upɔlu, Uluku mla Aristakɔsi jé nōo ya kéē lɛ ɔtu okpoce a, ɔdi kē ya?

Jé Ipu Uce Ku Oyibo

2, 3. Ɔwɛ nyá nɛ ugbeenyi ku Upɔlu bu a, ɔnyɛ kē humayi je otabɔ lɛ Upɔlu ipu ɛjɛɛji iyawu ku nu a?

² Jé Ipu Uce Ku Oyibo

³ Jé Ipu Uce Ku Oyibo

Upɔlu “Tá Ɔwɔicō Ahínyá, Ɛ̄nyā Kē Le Ɔ́ Ɔtū Tū Kwu Ɔtū” (Úklɔ́ kú Ācotɛ̄hɔ̄ 28:14, 15)

4, 5. (a) Ɛgɛnyá nɛ ayinɛ a miyɛ Upɔlu mla ācɛ nōo yɛ tɔha mla ɔ a ipu Uputeyoli a, ɔdiya nɛ ɔcɛ ō gbo aalagba a kē je ɛga lɛ Upɔlu kóō yɔ tɔha mla ayinɛ a? (b) Ɔdaŋ ku Ācɛ O Yɛce Ukraist nōo yɔ ipu inu agba a gē mafu uce olɔhi, ɛgɛnyá nɛ ɛnyā lɔfu lɛ itene lɛ uwa a?

⁴ Jé Ipu Uce Ku Oyibo

⁵ Jé Ipu Uce Ku Oyibo

6, 7. Ɛgɛnyá nɛ ayinɛ nōo yɔ Urom a mafu kéē yihɔtu Upɔlu nɛɛnɛhi a?

⁶ Jé Ipu Uce Ku Oyibo

⁷ Jé Ipu Uce Ku Oyibo

8. Ɔdiya nɛ Upɔlu ta Ɔwɔico ahinya “eko nɛ̄ [ó] má” ayinɛ nu a?

⁸ Jé Ipu Uce Ku Oyibo

9. Ɛgɛnyá nɛ alɔ lɔfu gbla ocabɔ ku ayinɛ nōo má Upɔlu a?

⁹ Jé Ipu Uce Ku Oyibo

“Alɔ Jé Ka Ācɛ Gē Ka Obɔ̄bí Kú Ɔ́wá Nāa Wɛ Anú Nyā Ɛga Dóódu” (Úklɔ́ kú Ācotɛ̄hɔ̄ 28:16-22)

10. Ɔdi wɛ āhɔ̄ ku Upɔlu ipu Urom a, ɔdi nɛ ó kē ya igbihi nɛ ó faajɛ Urom a?

¹⁰ Jé Ipu Uce Ku Oyibo

11, 12. Eko nɛ Upɔlu yɔ i kɛla lɛ ācɛ Ujiyu nōo yɔ Urom a, ɔdi nɛ ó ka nōo ya ku ācɛ a kéē le tutu ō jahɔ tōōtɔ̄ɔ̄ a?

¹¹ Jé Ipu Uce Ku Oyibo

¹² Jé Ipu Uce Ku Oyibo

13, 14. Ɛgɛnyá nɛ Upɔlu bi le gbɔɔ olɛhɔ lɛyikwu Ajɔɔcɛ a, ɛgɛnyá nɛ alɔ kē lɔfu gbla ocabɔ ku nu ya a?

¹³ Jé Ipu Uce Ku Oyibo

¹⁴ Jé Ipu Uce Ku Oyibo

Upɔlu Lɛ Ocabɔ Olɔhi Taajɛ Lɛ Alɔ Ŋma Lɛ Ō ‘Nwu Uwa Ɛla Lɔɔlɔhi’ (Úklɔ́ kú Ācotɛ̄hɔ̄ 28:23-29)

15. Ɔdi wɛ ɔdā ɛnɛ nɛ alɔ lɔfu nwu ŋma ɔwɛ nɛ Upɔlu tɔɔna a?

¹⁵ Jé Ipu Uce Ku Oyibo

16-18. Eko nɛ ācɛ Ujiyu nōo yɔ Urom a ta ō miyɛ olɛhɔ ku Upɔlu a, ɔdiya nōó hɛ Upɔlu idaago ŋ ma, ɛgɛnyá nɛ ɔtu cika ō ya alɔ eko nɛ ācɛ ta ō miyɛ olɛhɔ ku alɔ a?

¹⁶ Jé Ipu Uce Ku Oyibo

¹⁷ Jé Ipu Uce Ku Oyibo

¹⁸ Jé Ipu Uce Ku Oyibo

Ō “Tɔ́ɔna Kú Olɛhɔ̄ Lɛyíkwu Ajɔ̄ɔ̄cɛ́ Kú Ɔwɔicō” (Úklɔ́ kú Ācotɛ̄hɔ̄ 28:30, 31)

19. Ɔdi nɛ Upɔlu ya eko néē je ɔ́da lɛ ɔ kóō hii bɛɛcɛ ŋma ɔlɛ ŋ ma?

¹⁹ Jé Ipu Uce Ku Oyibo

20, 21. Anyɛ wɛ ācɛ ōhī nɛ Upɔlu je otabɔ lɛ uwa eko nɛ ó yɔ Urom a.

²⁰ Jé Ipu Uce Ku Oyibo

²¹ Jé Ipu Uce Ku Oyibo

22. Ɔdi wɛ ɔdā ɔhá kpɔ nɛ Upɔlu ya eko néē je ɔ́da lɛ ɔ kóō hii bɛɛcɛ ŋma ɔlɛ ŋ eko nɛ ó yɔ Urom a?

²² Jé Ipu Uce Ku Oyibo

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. Bɛɛka Upɔlu a, ɛgɛnyá nɛ Ācɛ O Yɛce Ukraist icɛ gē mafu kéē lɛ eeye kpɔ naana néē yɔ ipu inu agba ohigbu ɔtu okpoce ku uwa a?

²³ Jé Ipu Uce Ku Oyibo

²⁴ Jé Ipu Uce Ku Oyibo

25, 26. Naana nōó faajɛ ihayi 30 nɛ Upɔlu je piya ɔcocɛhɔ ku Ɔwɔico ŋ ma, akacɛ nyá nɛ Ujisɔsi ka taajɛ nɛ Upɔlu má ya jila a, ɛgɛnyá nɛ akacɛ nyā kē yɔ i ya jila icɛ a?

²⁵ Jé Ipu Uce Ku Oyibo

²⁶ Jé Ipu Uce Ku Oyibo

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.

AƆKPA MLA ƆKPA NƐŊCƐ́