ORIGHO 16

“Wa ni Masidonia”

LU U

“Wa ni Masidonia”

Irẹye gidijẹ ri iṣẹ gba teri Pọl biri aghan olukun ro forijẹ uṣẹ ti a mu gbẹ aghan, kẹnrẹn aghan gba ọyọ gba jinrin ugbesin

Ti a gba kuri iwe Uṣe 16:6-40

1-3. (a) Bokọ ẹmi fifẹn te sin Pọl biri aghan olukun ro ghaan? (b) Urun ti o ṣi bokọ wun ẹnẹ wa ko ni uro biri-ọjọ-ghawe?

Rọ ọ ni owun-aja Ighereje

² Rọ ọ ni owun-aja Ighereje

³ Rọ ọ ni owun-aja Ighereje

“Oriṣẹ Kpe Ẹnẹ” (Uṣe 16:6-15)

4, 5. (a) Nikọ re ṣi gbẹ Pọl biri aghan olukun ro ni ubo ti o kpinma Bitinia? (b) Ero bokọ wun olele Jisọs ghaan da, kẹnrẹn nikọ re lẹfun ni inọ ro?

⁴ Rọ ọ ni owun-aja Ighereje

⁵ Rọ ọ ni owun-aja Ighereje

“So we put out to sea from Troas.”—Acts 16:11

6, 7. (a) Ẹkọ bokọ wun ẹnẹ nemi kọ gbẹ kuri urun ti o ṣi ni ugua Pọl? (b) Nikọ re nemi da ẹnẹ eju kuri urun ti o ṣi gbẹ Pọl?

⁶ Rọ ọ ni owun-aja Ighereje

⁷ Rọ ọ ni owun-aja Ighereje

8. (a) Wewe biri aja Filipai te gha. (b) Urun ọyọ bokọ re ṣi teri Pọl re ra wowo iyẹn rire ni “ubo ti aghan Ju kele bẹ”?

⁸ Rọ ọ ni owun-aja Ighereje

9. Bokọ irẹye gidijẹ te yẹn Pọl ni onuwe, kẹnrẹn bokọ Jihova te gba iṣẹ gbẹ aghan?

⁹ Rọ ọ ni owun-aja Ighereje

How can we “step over into Macedonia” today?

“Urogho Rẹn Ka” Gbesin Aghan (Uṣe 16:16-24)

10. Bokọ ukọ-ẹgba Eṣu ghaan te lẹghẹ irẹye gbesin Pọl biri aghan olukun ro?

¹⁰ Rọ ọ ni owun-aja Ighereje

11. Ti aghan gba le ẹmi burukun kuri ara ọmẹtie onobirẹn rẹn kuro, nikọ re ṣi gbẹ Pọl biri Sailas?

¹¹ Rọ ọ ni owun-aja Ighereje

12. (a) Eju bokọ wun aghan Olele Kraist gba ṣọn ugbesin, kẹnrẹn teri nikọ? (b) Bokọ Eṣu biri aghan ti o wi abẹ sisin ro te kpe winọrọn gbesin aghan Olele Kraist ni onuwe?

¹² Rọ ọ ni owun-aja Ighereje

“A Ka Gba Omi Gbẹ Ẹ Biri Uli Ro Gege” (Uṣe 16:25-34)

13. Nikọ re lẹghẹ ọdẹrẹ-alẹ uli-ẹghan we gba birọ: “Nikọ man ṣe di emi gba ye?”

¹³ Rọ ọ ni owun-aja Ighereje

14. (a) Utiẹyin bokọ wun Pọl biri Sailas mu gbẹ ọdẹrẹ-alẹ uli-ẹghan we? (b) Bokọ Jihova te gba iṣẹ gbẹ Pọl biri Sailas teri aghan gba ọyọ gba jinrin ugbesin?

¹⁴ Rọ ọ ni owun-aja Ighereje

15. (a) Bokọ aghan Oṣẹri Jihova gidijẹ ni onuwe te yẹn ewe Pọl biri Sailas? (b) Nikọ o gba yẹle di ẹnẹ ka ludẹ buru irẹye ti o ka kani akpẹn alẹ ujọ ẹnẹ?

¹⁵ Rọ ọ ni owun-aja Ighereje

“Biri-Ọjọ-Ghawe Di Aghan Si Fẹ Di Ẹnẹ Yẹrẹ Re?” (Uṣe 16:35-40)

16. Nikọ re ṣi ni ọjọ ti o tin ọjọ ti a gba kpa Pọl biri Sailas igbe?

¹⁶ Rọ ọ ni owun-aja Ighereje

17. Teri Pọl biri Sailas jinrin ugbesin, ẹkọ kpatakiri bokọ wun olele Jisọs titọn ghaan kọ gbẹ?

¹⁷ Rọ ọ ni owun-aja Ighereje

18. (a) Bokọ aghan ẹghaarẹ ni ujọ ni onuwe te yẹn ewe Pọl? (b) Bokọ ẹnẹ te soro gbẹ ọrọnfọ we ni ewe ti o biri ẹsi kpa ni ira ẹnẹ we?

¹⁸ Rọ ọ ni owun-aja Ighereje

LUKE—THE WRITER OF ACTS

Up to chapter 16, verse 9, the book of Acts is narrated strictly in the third person. That is, the writer limits himself to reporting what others said and did. At Acts 16:10, 11, however, there is a change in that style. In verse 11, for instance, the writer says: “We put out to sea from Troas and made a straight run to Samothrace.” This is where Luke, the writer, joined the action. But since Luke’s name does not appear anywhere in Acts of Apostles, how do we know that he was, in fact, the writer?

The answer lies in the introductions to the book of Acts and Luke’s Gospel. Both introductions are addressed to a certain “Theophilus.” (Luke 1:1, 3; Acts 1:1) The opening words of Acts read: “The first account, O Theophilus, I composed about all the things Jesus started to do and to teach.” Since ancient authorities agree that “the first account,” the Gospel, was written by Luke, he must also have written Acts.

We do not know very much about Luke. His name appears only three times in the Bible. The apostle Paul calls Luke “the beloved physician” and one of his own “fellow workers.” (Col. 4:14; Philem. 24) The “we” sections of the book of Acts—those in which Luke includes himself in the narrative—indicate that Luke first accompanied the apostle Paul from Troas to Philippi in about 50 C.E. but that when Paul left Philippi, Luke was no longer with him. The two men met up again in Philippi in about 56 C.E. and traveled with seven other brothers from Philippi to Jerusalem, where Paul was arrested. Two years later, Luke accompanied Paul, who was still in chains, from Caesarea to Rome. (Acts 16:10-17, 40; 20:5–21:17; 24:27; 27:1–28:16) When Paul, who had been jailed for a second time in Rome, perceived that his execution was near, “only Luke” was with him. (2 Tim. 4:6, 11) It is clear that Luke traveled long distances and was willing to suffer hardships for the sake of the good news.

Luke did not claim to have witnessed what he wrote about Jesus. On the contrary, he said that he undertook “to compile an account of the facts” based on the accounts of “eyewitnesses.” Moreover, he “traced all things from the start with accuracy, to write them to you in logical order.” (Luke 1:1-3) The results of Luke’s labors show that he was a careful researcher. Perhaps he conducted interviews with Elizabeth, with Jesus’ mother, Mary, and with others in order to collect his material. Much of what he wrote is unique among the Gospel accounts.—Luke 1:5-80.

Paul stated that Luke was a physician, and a doctor’s interest in those who suffer can be perceived in what he wrote. Just to mention a few examples: Luke noted that when Jesus cured a demon-possessed man, “the demon came out of him without hurting him”; that the apostle Peter’s mother-in-law was distressed with “a high fever”; and that a woman whom Jesus helped had been afflicted with “a spirit of weakness for 18 years; and she was bent double and was unable to straighten up at all.”—Luke 4:35, 38; 13:11.

Clearly, Luke put “the work of the Lord” first in his life. (1 Cor. 15:58) His objective was, not to pursue a secular career or prominence, but simply to help others know and serve Jehovah.

LYDIA—THE SELLER OF PURPLE

Lydia lived in Philippi, a prominent city in Macedonia. She was originally from Thyatira, a city in the region called Lydia in western Asia Minor. To ply her trade as a seller of purple, Lydia had moved across the Aegean Sea. She likely traded in purple goods of various kinds—rugs, tapestries, fabrics, and even dyes. An inscription found in Philippi testifies to the presence of a guild of sellers of purple in that city.

Lydia is described as “a worshipper of God,” likely meaning that she was a proselyte to Judaism. (Acts 16:14) She may have become acquainted with the worship of Jehovah in her home city. In contrast with Philippi, it hosted a Jewish meeting place. Some believe that Lydia was a nickname—meaning “Lydian Woman”—given to her in Philippi. However, there is documentary evidence to show that Lydia was also in use as a proper name.

The Lydians and their neighbors were famed for their skill in the dyeing of purple since the days of Homer, in the ninth or eighth century B.C.E. Indeed, Thyatira’s water was reputed to produce “the brightest and the most permanent hues.”

Purple materials were luxury items, accessible only to the rich. Although different sources for purple dye were known, the best and most expensive—used for treating fine linen—came from Mediterranean shellfish. A single drop of dye could be extracted from each mollusk, and some 8,000 shellfish had to be processed to obtain just one gram of the precious liquid; thus, cloth of that color was very costly.

Since Lydia’s trade required substantial capital and she had a large house capable of hosting four men—Paul, Silas, Timothy, and Luke—in all likelihood she was a successful and wealthy merchant. The reference to her “household” could mean that she lived with relatives, but it may also imply that she had slaves and servants. (Acts 16:15) And the fact that before leaving the city, Paul and Silas met with some brothers in this hospitable woman’s home suggests that it became a meeting place for the first Christians in Philippi.—Acts 16:40.

When Paul wrote to the Philippian congregation some ten years later, he made no mention of Lydia. So the details contained in Acts chapter 16 are all we know about her.

IWE BIRI BROṢỌ

“Wa ni Masidonia”

Itsekiri

“Wa ni Masidonia”

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bt origho 16

Oṣẹri Jihova

“Wa ni Masidonia”

“Oriṣẹ Kpe Ẹnẹ” (Uṣe 16:6-15)

“Urogho Rẹn Ka” Gbesin Aghan (Uṣe 16:16-24)

“A Ka Gba Omi Gbẹ Ẹ Biri Uli Ro Gege” (Uṣe 16:25-34)

“Biri-Ọjọ-Ghawe Di Aghan Si Fẹ Di Ẹnẹ Yẹrẹ Re?” (Uṣe 16:35-40)

“Wa ni Masidonia”

URUN TI WO NEMI DANLODU

“Oriṣẹ Kpe Ẹnẹ” (Uṣe 16:6-15)

“Urogho Rẹn Ka” Gbesin Aghan (Uṣe 16:16-24)

“A Ka Gba Omi Gbẹ Ẹ Biri Uli Ro Gege” (Uṣe 16:25-34)

“Biri-Ọjọ-Ghawe Di Aghan Si Fẹ Di Ẹnẹ Yẹrẹ Re?” (Uṣe 16:35-40)

“Wa ni Masidonia”

URUN TI WO NEMI DANLODU

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