ORIGHO 11

“Aghan . . . Ka Jọlọ Nẹ Ọyọ Biri Ẹmi Fifẹn”

LU U

Urun ti ẹnẹ nemi kọ ni ẹwọ Pọl ni ira ti irẹye ee rentin iyẹn rire ti ẹnẹ wowo

1, 2. Bokọ uṣẹ ti Banabas biri Sọl fẹ ra ṣe te ṣe ukanrin kuri ti aghan mirẹn ṣe, kẹnrẹn bokọ uṣẹ aghan we te wa lẹghẹ urun ti o wi iwe Uṣe 1:8 gba ṣe kọn?

Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

² Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

“Mu Banabas Biri Sọl Ṣi Ẹkikọ gbẹ . . . Uṣẹ” (Uṣe 13:1-12)

3. Nikọ re lẹghẹ ugua ti o sin gba roro ni ọru ọdọn ọṣọgua?

³ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

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) Bokọ a te fẹsẹn Banabas biri Sọl, kẹnrẹn nikọ aghan omere ni ujọ ṣe ti a gba fẹsẹn aghan? (b) Bokọ ẹnẹ te nemi mu utiẹyin gbẹ aghan ti a mu ẹwọ-ayẹ uṣẹ gbẹ ni ujọ?

⁴ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

5. Wewe biri iyẹn rire wiwowo te gha ni ifole Saiprọs.

⁵ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

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) Nesin wun Segiọs Polọs ṣe, kẹnrẹn nikọ Ba-Jisọs teri ro fẹ le e sin di o maa rentin iyẹn rire we? (b) Nikọ Sọl ṣe gba le Ba-Jisọs sin?

⁶ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

⁷ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

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

8. Bokọ ẹnẹ te nemi nẹ ẹdọn ni onuwe ṣiṣi Pọl?

⁸ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

“Ọfọ Ejunini” (Uṣe 13:13-43)

9. Ewe ti o san bokọ wun Pọl biri Banabas mu ṣi gbẹ aghan ti o wi ọgua uṣẹ ni ujọ ni onuwe?

⁹ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

10. Wewe biri ugua kuri Pẹga gba re Antiọk ti Pisidia te gha.

¹⁰ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

11, 12. Ti Pọl gba fọ ni uli-usẹn Antiọk ti o wi Pisidia, bokọ won te dumunẹ gba to ẹmi aghan ti o rentin ro?

¹¹ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

¹² Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

13. Bokọ ẹnẹ te nemi to ẹmi aghan ti o rentin ẹnẹ?

¹³ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

14. (a) Bokọ Pọl te mu ẹwọ ni iyẹn rire ti won wowo ni ubara Jisọs, kẹnrẹn ukan-ẹmọn bokọ won mu ṣi? (b) Nikọ urogho rẹn ṣe teri ọfọ ti Pọl fọ?

¹⁴ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

“Ẹnẹ Wa . . . Buru Aghan Ti Ee Ṣe Ju” (Uṣe 13:44-52)

15. Nikọ re ṣi ni Ọjọ Udẹmi ti o tin ọfọ Pọl?

¹⁵ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

“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. Nikọ Pọl biri Banabas ṣe ti ira Ju ghaan gba le aghan kuri ẹgbegbe aghan?

¹⁶ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

17-19. Bokọ ẹnẹ te nemi yẹn ọrọnrọn ewe ti Pọl biri Banabas mu ṣi, kẹnrẹn bokọ eyiwe te wa mu lu ọyọ ẹnẹ?

¹⁷ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

¹⁸ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

¹⁹ Rọ ọ ni owun-aja Ighereje, Pidgin West Africa

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.”

IWE BIRI BROṢỌ