UHỌNMHỌN-ỌTA 11

“Ene Edibo Da Wo Manman Ha Ghọnghọn. Ẹlinmhin Nọn Khiale Da Yẹ Wo Ha Noo Ele”

Khue

Ebi mhan ha sabọ miẹn luẹ bhi uwedẹ nin Pọl rẹ ne ẹbho lu emhin, ẹbho ne bha ka re ehọ ọbhi ọta nọnsi Osẹnobulua

1, 2. Be iwẹnna nin Banabas bi Sọl ha lu rẹ dikẹ bhi ọsi enekẹle yẹ? Be iwẹnna nọnsele ha rẹ mun ọta nọn ribhi Acts 1:8 sẹ yẹ?

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Ne Ele “Dagbare Nin Ele Dọ Lu Iwẹnna” (Acts 13:1-12)

3. Bezẹle nin okhian nọn ree da nọghọ bhi ore nin ọhẹnhẹn?

³ Tie Ọne Uduọle Bhi Ebo

ON THE ROAD

In the ancient world, overland travel was slower, more tiring, and probably more expensive than sailing. However, the only way to get to many places was on foot.

A traveler could walk about 20 miles (30 km) a day. He would be exposed to the elements—sun, rain, heat, and cold—and to the danger of being accosted by thieves. The apostle Paul noted that he was “in journeys often, in dangers from rivers, in dangers from robbers.”—2 Cor. 11:26.

A vast network of paved roads traversed the Roman Empire. Along the main highways, travelers would find inns spaced a day’s walking distance apart. Between these were taverns where one could obtain basic supplies. Contemporary writers describe inns and taverns as being dirty, overcrowded, humid, and flea-infested. They were disreputable places, frequented by the worst elements of society. Innkeepers often robbed travelers and included prostitution among the services offered.

Christians no doubt avoided such places as much as possible. When traveling in lands where they had no family or friends, though, they would likely have had little alternative.

4. (a) Be dia emhanmhan nan rẹ zẹ Banabas bi Sọl? Be ibhio ele bhi agbotu lu yẹ ẹghe nan rẹ zẹ ele? (b) Be imhan ha rẹ sabọ ha re iyobọ nin ibhio mhan nan mun iwẹnna nan bhi ẹkẹ agbotu?

⁴ Tie Ọne Uduọle Bhi Ebo

5. Tẹmhọn ebi ọ dia yẹ nan rẹ ha tẹmhọn Osẹnobulua bhi egbegbe ẹdẹ bhi Saiprọs.

⁵ Tie Ọne Uduọle Bhi Ebo

IN THE SYNAGOGUES OF THE JEWS

Literally, “synagogue” means “a bringing together.” It referred to an assembly or congregation of Jews and eventually took on the meaning of the place or building where the assembly was held.

It is believed that synagogues were instituted either during or immediately after the Jews’ 70-year exile in Babylon. Synagogues served as places for instruction, worship, the reading of the Scriptures, and spiritual exhortation. In the first century C.E., each town in Palestine had its own synagogue. Larger cities had more than one, and Jerusalem had many.

Following the Babylonian exile, however, not all the Jews returned to Palestine. Many traveled abroad for business reasons. As early as the fifth century B.C.E., Jewish communities existed throughout the 127 jurisdictional districts of the Persian Empire. (Esther 1:1; 3:8) In time, Jewish quarters also developed in cities all around the Mediterranean. These scattered Jews came to be known as the Diaspora, or Dispersion, and they too established synagogues wherever they settled.

In the synagogues, the Law was read and expounded every Sabbath. Readings were delivered from an elevated platform, surrounded on three sides by seats. Participation in reading, preaching, and exhortation was open to any devout Jewish male.

6, 7. (a) Họla hi Sajiọs Pọlọs? Be re Ba-Jizọs ha guanọ nin ọle hẹi yẹ kaehọ ọta nọnsi Osẹnobulua? (b) Be Sọl ki lu yẹ?

⁶ Tie Ọne Uduọle Bhi Ebo

⁷ Tie Ọne Uduọle Bhi Ebo

Like Paul, we boldly defend the truth in the face of opposition

8. Be imhan ha rẹ sabọ re egbe khọkhọ Pọl yẹ ẹlẹnan bhi uwedẹ nin ọle rẹ re izebhudu man?

⁸ Tie Ọne Uduọle Bhi Ebo

“Ọta Izebhudu” (Acts 13:13-43)

9. Ijiẹmhin esili nela Pọl bi Banabas re ọbhi otọ nin ẹbho ne sun agbotu ẹlẹnan?

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10. Be ọ dia yẹ nan rẹ na Pẹga khian sẹbhi Pisidia Antiọki?

¹⁰ Tie Ọne Uduọle Bhi Ebo

11, 12. Ẹghe nin Pọl rẹ ha re ọta man bhi uwa oga bhi Antiọki bhi Pisidia, be ọle rẹ ta ọta nọn ha sẹ ene ka ọle ehọ ọkhọle yẹ?

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13. Be imhan ha rẹ ta ọta nọn ha sabọ rẹso ene ka mhan ehọ yẹ?

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14. (a) Be Pọl rẹ ha tẹmhọn uhọnmhunje rẹji Jesu yẹ? Emhin nela ọle rẹ sekha nin ene ẹbho? (b) Be ene ẹbho ki lu yẹ ẹghe nin ele rẹ họn ọta nin Pọl tale?

¹⁴ Tie Ọne Uduọle Bhi Ebo

“Mhan Dẹ Bu Ene Iyi Ibhokhan Ju” (Acts 13:44-52)

15. Be sunu bhi ukpẹdẹ Sabati ẹghe nin Pọl ki rẹ re ọta man fo?

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“They stirred up persecution against Paul and Barnabas . . . And the disciples continued to be filled with joy and holy spirit.”—Acts 13:50-52

16. Be ene ẹbho lu yẹ ẹghe nin ele rẹ họn ọta ọsi ene misiọnari? Be Pọl bi Banabas ki lu yẹ?

¹⁶ Tie Ọne Uduọle Bhi Ebo

17-19. Be imhan ha rẹ sabọ re egbe khọkhọ ijiẹmhin esili nin Pọl bi Banabas re ọbhi otọ yẹ? Be ọ ha rẹ re imhan ha ghọnghọn yẹ sade mhan lu iriọ?

¹⁷ Tie Ọne Uduọle Bhi Ebo

¹⁸ Tie Ọne Uduọle Bhi Ebo

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BARNABAS—“SON OF COMFORT”

A prominent member of the early Jerusalem congregation was Joseph, a Levite and a native of Cyprus. The apostles gave him an additional name, descriptive of his personality—Barnabas, meaning “Son of Comfort.” (Acts 4:36) When Barnabas saw a need among his fellow believers, he hastened to meet it.

At Pentecost 33 C.E., 3,000 new disciples were baptized. It is likely that many of these had traveled to Jerusalem for the festival and had not planned to stay in the city for as long as they did. The congregation needed resources to care for this multitude. Therefore, Barnabas sold a piece of land and generously brought the money to the apostles as a contribution.—Acts 4:32-37.

As a mature Christian overseer, Barnabas was eager to help others. It was he who aided newly converted Saul of Tarsus when all the other disciples feared him because of his reputation as a persecutor. (Acts 9:26, 27) Barnabas responded humbly when Paul gave him and Peter strong counsel concerning the proper relationship between Jewish and Gentile Christians. (Gal. 2:9, 11-14) These few examples show that Barnabas truly lived up to his name—“Son of Comfort.”

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