27 EKOBEE

‘Yira Ekeebee Agɛrɛ’

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Pɔɔl bee kiisī lo ezue ue kere sɔ̄ a bee lu eyere ye kpɔgɔrɔ bie Rom

Dɛɛa nyɔɔ Doonu 28:11-31

1. Ena Pɔɔl le pya a bee ye le loo bee dɛrɛ nyiɛ nyɔɔ a, e ena anua a?

¹Buū bu English

2, 3. Mɛ kɛ̄ na fah maā Pɔɔl bee yii bu bee tɛɛ̄ a, e mɛɛ na a bee le gaa ye yerebah nɛ aā ye bɔātɛ̄ a?

² Buū bu English

³ Buū bu English

“Pɔɔl Bee Doo Yaa Bari Sa Ɛrɛ E’aga Nyiɛ” (Doonu 28:14, 15)

4, 5. (a) Bu mɛ sīdee na pya nɛɛ Pɔtiɔli bee su baɛbah suā Pɔɔl le pya a bee ye le loo a, e ena anua pya baɛloo bee ye lɛɛbaloo kɔ a yii kpaɛ̄ pya lo wuga a? (b) Bu mɛ sīdee na Pya Nɛɛ Kraist dap ɛrɛ biī aāloo edoba Pɔɔl kere sɔ̄ ba le kpɔgɔrɔ a?

⁴ Buū bu English

⁵ Buū bu English

6, 7. Bu mɛ sīdee na pya wuga a le Rom bee tɔgɛ kɔ ba wereeloo Pɔɔl kaāna a?

⁶ Buū bu English

⁷ Buū bu English

8. Ena anua Pɔɔl bee doo Bari yaa sɔ̄ a “muɛ pya wuga” a?

⁸ Buū bu English

9. Bu mɛ sīdee na i dap tɔgɛ dua edɔɔ̄ pya wuga a bee zɔ̄ŋia Pɔɔl bee ɛrɛ a?

⁹ Buū bu English

‘Dɛ̄dɛɛ̄ Nɛɛ Kɔ Ue Ye Pima’ (Doonu 28:16-22)

10. Amunu kɛ̄tɔɔ̄ na Pɔɔl bee le bu bie Rom a, e ena pya nɛɛ lɛɛratam bee doo nwīkere sɔ̄ aā sɔ̄ a bee yii a?

¹⁰ Buū bu English

11, 12. Sɔ̄ Pɔɔl aa bee kɔ ue nɛ pya Juu, ena a bee doo lo edoo kɔ ba a gbaɛ̄tɔ̄loo a?

¹¹ Buū bu English

¹² Buū bu English

13, 14. Bu mɛ sīdee na Pɔɔl bee bɔātɛ̄ ekɔ nu akiiloo Buɛ̄-mɛnɛ Bari a, e bu mɛ sīdee na i dap nɔ ye edoba a?

¹³ Buū bu English

¹⁴ Buū bu English

‘Yira Ekeebee Agɛrɛ’—Edoba Alu Esere Kɛ̄ I Nɛ (Doonu 28:23-29)

15. Nia ena i dap nɔ aāloo Pɔɔl sɔ̄ a gaa zue ue a?

¹⁵ Buū bu English

16-18. Ena anua a naa bee lu nyɛŋialoo Pɔɔl sɔ̄ pya Juu a le Rom naa bee ye gbaɛ̄tɔ̄ a, e i doodoo wa sɔ̄ pya nɛɛ naa gbaɛ̄ i tɔ̄ sɔ̄ i aa zue ue?

¹⁶ Buū bu English

¹⁷ Buū bu English

¹⁸ Buū bu English

“Zuegi Buɛ̄-mɛnɛ Bari” (Doonu 28:30, 31)

19. Ena Pɔɔl bee doo lo esu ye sɔ̄ daānu leere bu ɛrɛgeba kɛ̄tɔɔ̄ a le a?

¹⁹ Buū bu English

20, 21. Naa kue bee pio pya a bee ɛrɛ biī aāloo ue Pɔɔl bee zue bie Rom.

²⁰ Buū bu English

²¹ Buū bu English

22. Ena Pɔɔl bee doo sɔ̄ a bee lu e’aa ye sere aba tɔ bie Rom a?

²² Buū bu English

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. Doodoo Pɔɔl, bu mɛ sīdee na Pya Nɛɛ Kraist anii’ee ekirasī lo e’ɛrɛ ɛɛbu kere sɔ̄ alu eyere wa kpɔgɔrɔ nyɔɔ wa yira a?

²³ Buū bu English

²⁴ Buū bu English

25, 26. Bu nu a kii kina kɛ̄ ee 30 zua, amunu mɔmanudɛɛ̄ na Pɔɔl bee muɛ a dooa gbɔ̄mɛɛ a, e bu mɛ sīdee na a gaa dooa gbɔ̄mɛɛ bu ilii dee ama a?

²⁵ Buū bu English

²⁶ Buū bu English

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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‘Yira Ekeebee Agɛrɛ’

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‘Yira Ekeebee Agɛrɛ’

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Jehovah’s Witnesses

‘Yira Ekeebee Agɛrɛ’

“Pɔɔl Bee Doo Yaa Bari Sa Ɛrɛ E’aga Nyiɛ” (Doonu 28:14, 15)

‘Dɛ̄dɛɛ̄ Nɛɛ Kɔ Ue Ye Pima’ (Doonu 28:16-22)

‘Yira Ekeebee Agɛrɛ’—Edoba Alu Esere Kɛ̄ I Nɛ (Doonu 28:23-29)

“Zuegi Buɛ̄-mɛnɛ Bari” (Doonu 28:30, 31)

‘Yira Ekeebee Agɛrɛ’

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“Pɔɔl Bee Doo Yaa Bari Sa Ɛrɛ E’aga Nyiɛ” (Doonu 28:​14, 15)

‘Dɛ̄dɛɛ̄ Nɛɛ Kɔ Ue Ye Pima’ (Doonu 28:​16-22)

‘Yira Ekeebee Agɛrɛ’—Edoba Alu Esere Kɛ̄ I Nɛ (Doonu 28:​23-29)

“Zuegi Buɛ̄-mɛnɛ Bari” (Doonu 28:​30, 31)

‘Yira Ekeebee Agɛrɛ’

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“Pɔɔl Bee Doo Yaa Bari Sa Ɛrɛ E’aga Nyiɛ” (Doonu 28:14, 15)

‘Dɛ̄dɛɛ̄ Nɛɛ Kɔ Ue Ye Pima’ (Doonu 28:16-22)

‘Yira Ekeebee Agɛrɛ’—Edoba Alu Esere Kɛ̄ I Nɛ (Doonu 28:23-29)

“Zuegi Buɛ̄-mɛnɛ Bari” (Doonu 28:30, 31)