ORIGHO 19

“Ka Wowo Ọfọ We, Maa Jẹ Di O Kpin Ẹ”

LU U

Pọl ṣe uṣẹ gba bejuto ara ro, dẹ uṣẹ oye we won mu ṣọgua

Ti a gba kuri iwe Uṣe 18:1-22

1-3. Nikọ re ṣe ti alẹọgua Pọl gba wa ni Kọrint, kẹnrẹn nikọ re ṣe urun bọbọ ti o nemi ka kpokpo wun ẹmi?

Rọ ọ ni owun-aja Ighereje

² Rọ ọ ni owun-aja Ighereje

³ Rọ ọ ni owun-aja Ighereje

CORINTH—MASTER OF TWO SEAS

Ancient Corinth lay on an isthmus between the Greek mainland and the southern peninsula, the Peloponnese. The isthmus was less than four miles (6 km) wide at its narrowest point, so Corinth had two ports. On the Gulf of Corinth was Lechaeum, serving sea routes heading westward to Italy, Sicily, and Spain. On the Saronic Gulf, Cenchreae served maritime traffic to and from the Aegean region, Asia Minor, Syria, and Egypt.

Since the capes at the southern extremity of the Peloponnese were windswept and dangerous for shipping, navigators often preferred to anchor at one of Corinth’s two ports, have their cargo transported overland, and reload it at the other port. Lightweight ships could even be hauled over the isthmus on a platform that ran along a grooved pavement from sea to sea. The city’s position thus allowed it to dominate east-west maritime commerce and also north-south overland trade. Lively commerce brought to Corinth not only wealth but also vices common to many ports.

In the apostle Paul’s day, Corinth was the capital of the Roman province of Achaia and an important administrative center. The religious diversity of the city is attested to by the presence of a temple for the imperial cult, shrines and temples dedicated to numerous Greek and Egyptian divinities, and a Jewish synagogue.—Acts 18:4.

The athletic competitions held every two years at nearby Isthmia were second in importance only to the Olympic Games. The apostle Paul would have been in Corinth during the games of 51 C.E. Hence, comments one Bible dictionary, “it can hardly be coincidental that his first use of athletic imagery appears in a letter to Corinth.”—1 Cor. 9:24-27.

“Uṣẹ Afiala Ghighọn” Owun Aghan Ka Ṣe (Uṣe 18:1-4)

4, 5. (a) Ubo bokọ wun Pọl kani ti won gba wi Kọrint, kẹnrẹn uṣẹ bokọ won ṣe gba bejuto ara ro? (b) Bokọ Pọl te kọ biri a te ghọn uli-afiala?

⁴ Rọ ọ ni owun-aja Ighereje

⁵ Rọ ọ ni owun-aja Ighereje

6, 7. (a) Eju bokọ wun Pọl gba ṣọn uli-afiala ghighọn, kẹnrẹn nikọ re mughan gin eju ọkan we owun Akuila biri Prisila gba ṣọọn kẹnrẹn? (b) Bokọ aghan Olele Kraist ni onuwe te lele ewe ti Pọl, Akuila biri Prisila mu ṣi?

⁶ Rọ ọ ni owun-aja Ighereje

⁷ Rọ ọ ni owun-aja Ighereje

INSPIRED LETTERS THAT PROVIDED ENCOURAGEMENT

During his 18-month stay in Corinth, about 50-52 C.E., the apostle Paul wrote at least two letters that became part of the Christian Greek Scriptures—First and Second Thessalonians. He wrote his letter to the Galatians either during the same period or shortly afterward.

First Thessalonians is the earliest of Paul’s inspired writings. Paul visited Thessalonica in about 50 C.E., during his second preaching tour. The congregation that was formed there soon had to contend with opposition, which forced Paul and Silas to leave the city. (Acts 17:1-10, 13) Concerned about the welfare of the fledgling congregation, Paul twice attempted to return, but “Satan cut across [his] path.” Paul therefore sent Timothy to comfort and strengthen the brothers. Likely late in the year 50 C.E., Timothy rejoined Paul in Corinth and brought a good report about the Thessalonian congregation. Thereafter, Paul penned this letter.—1 Thess. 2:17–3:7.

Second Thessalonians was probably written soon after the first letter, perhaps in 51 C.E. In both letters, Timothy and Silvanus (called Silas in Acts) joined Paul in sending greetings, but we have no record of these three being together again after Paul’s stay in Corinth. (Acts 18:5, 18; 1 Thess. 1:1; 2 Thess. 1:1) Why did Paul write this second letter? He had apparently received more news about the congregation, perhaps via the person who had delivered his first letter. This report moved Paul not only to praise the brothers for their love and endurance but also to correct the idea of some in Thessalonica that the Lord’s presence was imminent.—2 Thess. 1:3-12; 2:1, 2.

Paul’s letter to the Galatians implies that he had visited them at least twice before writing to them. In 47-48 C.E., Paul and Barnabas visited Pisidian Antioch, Iconium, Lystra, and Derbe, all of which lay within the Roman province of Galatia. In 49 C.E., Paul returned to the same area with Silas. (Acts 13:1–14:23; 16:1-6) Paul penned this letter because Judaizers, who followed quickly on his heels, were teaching that circumcision and observance of the Law of Moses were necessary for Christians. Doubtless Paul wrote to the Galatians as soon as he heard of this false teaching. He may well have written from Corinth, but it is also possible that he wrote either from Ephesus, during a brief stopover on his journey back to Syrian Antioch, or from Antioch itself.—Acts 18:18-23.

“Aghan Gidijẹ Mirẹn . . . Ni Kọrint Ka Kpe Wun Ọrọnfọ” (Uṣe 18:5-8)

8, 9. Nikọ Pọl ṣe ti ira Ju ti won gba ira ro dede gba wowo iyẹn rire gbẹ gba gbesiin, kẹnrẹn ubo bokọ won si re gba ra wowo iyẹn rire we?

⁸ Rọ ọ ni owun-aja Ighereje

⁹ Rọ ọ ni owun-aja Ighereje

10. Nikọ re mughan gin ee ṣe aghan ti ee ṣe Ju nọkan owun Pọl si wowo iyẹn rire we gbẹ?

¹⁰ Rọ ọ ni owun-aja Ighereje

11. Bokọ aghan Oṣẹri Jihova ni onuwe te yẹn Pọl biri aghan winọrọn wowo iyẹn rire gbẹ aghan Olele-Kraist-Ukpanrun?

¹¹ Rọ ọ ni owun-aja Ighereje

“Aghan Gidijẹ ni Aja We, Ira Mi Rẹẹn” (Uṣe 18:9-17)

12. Ukuẹmi bokọ wun Pọl ri gba ni ọla-mẹyemẹye?

¹² Rọ ọ ni owun-aja Ighereje

13. Nikọ re nemi wi ẹmi Pọl ti a gba muu re ẹguari rẹn, dẹ bokọ won te man gin aa wa kpa a sọnọ ṣiṣi Stifin?

¹³ Rọ ọ ni owun-aja Ighereje

“With that he drove them away from the judgment seat.”—Acts 18:16

14, 15. (a) Nikọ ira Ju gin Pọl jẹ ẹbi ro, kẹnrẹn nikọ re ṣe ti Galio ee gba gba ẹjọ ọfọ we? (b) Nikọ re ṣi gbẹ Sọstinis, kẹnrẹn nikọ aghan bọbọ gba ro gin o da Olele Kraist ni ugbẹyin?

¹⁴ Rọ ọ ni owun-aja Ighereje

¹⁵ Rọ ọ ni owun-aja Ighereje

16. Bokọ ọfọ Ọluwa ti o gin, “maa ba ẹru, kẹnikẹn ka wowo ọfọ we,” te mu nini gbẹ ẹnẹ gba kpe ka wowo iyẹn rire we?

¹⁶ Rọ ọ ni owun-aja Ighereje

“O Man Ṣe Jijẹ Oriṣẹ” (Uṣe 18:18-22)

17, 18. Nikọ Pọl nemi ka ro ni ẹmi ro ti won gba gua re Ẹfisọs?

¹⁷ Rọ ọ ni owun-aja Ighereje

¹⁸ Rọ ọ ni owun-aja Ighereje

19, 20. Nikọ Pọl ṣe ti won gba to Ẹfisọs gege, kẹnrẹn nikọ ẹnẹ kọ gbẹ ni ẹwọ ro ni ubara dida ero urun ti ẹnẹ wa ṣe ni usẹn Jihova?

¹⁹ Rọ ọ ni owun-aja Ighereje

²⁰ Rọ ọ ni owun-aja Ighereje

PAUL’S VOW

Acts 18:18 states that while Paul was in Cenchreae, “he had his hair clipped short . . . , for he had made a vow.” What kind of vow was it?

Generally, a vow is a solemn promise voluntarily made to God to perform some act, make some offering, or enter some condition. Some suppose that Paul had his hair cut to fulfill a Nazirite vow. Yet, it should be noted that according to the Scriptures, on completing a period of special service to Jehovah, a Nazirite was to have his head shaved “at the entrance of the tent of meeting.” It would seem that such a requirement could be carried out only in Jerusalem and thus not in Cenchreae.—Num. 6:5, 18.

The Acts account says nothing regarding when Paul made his vow. It could conceivably have been made even before he became a Christian. The account is equally silent concerning whether Paul made any specific request of Jehovah. One reference work suggests that Paul’s having his hair clipped short could have been “an expression of thanksgiving to God for his protection, which had enabled [Paul] to complete his ministry at Corinth.”

IWE BIRI BROṢỌ