UHỌNMHỌN-ỌTA 27

“Ọle Da Wo Ha Tẹmhọn Agbejele Nọnsi Osẹnobulua” Nọnsẹn

Khue

Arẹmiẹn ghe a mun Pọl kue bhi ighian bhi Romu, ọle da yẹ ha tẹmhọn Osẹnobulua

Acts 28:11-31 Ọ Da Dagbare

1. Izebhudu nela Pọl bi imọẹ ọlẹn ha mhọnlẹn? Bezẹlẹ?

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2, 3. Ijela okọ nin Pọl na i rẹkhan? Họla wo ha rẹkpa Pọl bhi ene ẹghe rebhe?

² Tie Ọne Uduọle Bhi Ebo

³ Tie Ọne Uduọle Bhi Ebo

“Pọl . . . Da Khuẹnmhẹn Osẹnobulua, Ahu Da Yẹ Do Ọle Bhọ” (Acts 28:14, 15)

4, 5. (a) Be a rẹ gaga Pọl bi imọẹ ọlẹn yẹ ẹghe nin ele rẹ sẹbhi Putiolai? Bezẹle nin ene gbega ọle da re otọ nanlẹn rẹ miẹn ibhio ọle? (b) Elele nela ene Kristiẹn miẹn bhi obọ Pọl bi imọe ọle arẹmiẹn ele ribhi ighian?

⁴ Tie Ọne Uduọle Bhi Ebo

⁵ Tie Ọne Uduọle Bhi Ebo

6, 7. Be ene ibhio ọle ne ribhi Romu rẹ rẹman yẹ ghe ele hoẹmhọn Pọl?

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8. Be re Pọl khuẹnmhẹn Osẹnobulua ẹghe nin ọle rẹ daghe ibhio ọle?

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9. Be imhan ha rẹ re egbe khọkhọ uwedẹ nin ene ibhio mhan rẹ ne Pọl lu emhin yẹ ẹghe nin ele rẹ miẹn Pọl?

⁹ Tie Ọne Uduọle Bhi Ebo

“Ijerebhe Ẹbho Da Re Unun Riia Ọne Usun” An (Acts 28:16-22)

10. Idia nela Pọl ha ye bhi Romu? Be ene edibo lu yẹ ẹghe nin Pọl rẹ vae?

¹⁰ Tie Ọne Uduọle Bhi Ebo

11, 12. Be Pọl tale nọn rẹkpa ene ibhokhan Ju rẹ sabọ ka ọle ehọ?

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¹² Tie Ọne Uduọle Bhi Ebo

13, 14. Be Pọl rẹ munhẹn ha tẹmhọn Osẹnobulua yẹ? Be imhan ha rẹ sabọ re egbe khọkhọ ijiẹmhin nọnsọle yẹ?

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Pọl Re Ijiẹmhin Ọbhi Otọ Nin Mhan Bhi Uwedẹ Nin Ọle Rẹ “Tẹmhọn Agbejele Nọnsi Osẹnobulua” (Acts 28:23-29)

15. Emhin enẹn nela mhan ha sabọ miẹn luẹ bhi uwedẹ nin Pọl rẹ tẹmhọn Osẹnobulua?

¹⁵ Tie Ọne Uduọle Bhi Ebo

16-18. Bezẹle nọn bha da han Pọl ilo ẹghe nin ibhokhan Ju ne ribhi Romu bha rẹ re ehọ ọbhi ọta nin ọle ha ta? Be imhan ha lu yẹ sade ẹbho bha kaehọ ẹmhọn Osẹnobulua nin mhan taman ele?

¹⁶ Tie Ọne Uduọle Bhi Ebo

¹⁷ Tie Ọne Uduọle Bhi Ebo

¹⁸ Tie Ọne Uduọle Bhi Ebo

“Ọle Da Wo Ha . . . Tẹmhọn Agbejele Nọnsi Osẹnobulua” (Acts 28:30, 31)

19. Be Pọl lu yẹ ẹghe nan rẹ mun ọlẹn kue bhi uwa?

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20, 21. Sounun elin ẹbho eso ne miẹn elele bhi itẹmhọn Osẹnobulua nin Pọl lu bhi Romu?

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22. Emhin ọbhebhe nela Pọl lu ẹghe nin ọle rẹ ha ribhi Romu?

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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. Bii Pọl, be Kristiẹn ne bunbun ẹlẹnan rẹ rẹman yẹ ghe ele ghọnghọn arẹmiẹn a kpokpo ele?

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25, 26. Ọkuẹsẹ ikpe 30, ọta akhasẹ nela munsẹ nin Pọl daghe? Be ọne ọta akhasẹ nan rẹ yẹ ha munsẹ yẹ ẹlẹnan?

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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.

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