EMHUOGHAẠPH PHỌ 18

“Owạ Enaạn, Omiịn Lọ Eghịgh”

APọl anme eten oghaạph phọ odị, kụ aghaạph eten dị keḍạ ḍiḅeraạn abuphẹ ronaghạn bọ

Okpasị ḍinyạ Iiḍighi phọ 17:16-34

1-3. (a) Uḍighi ika kụ aPọl amhoọgh bọ oboom ooḅaghamhiạn aloor epẹ Atẹns? (b) Yira kotuughạ eeghe esi ooḅeghiọn eḍeenhaan phọ aPọl?

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Atughemhị Ghan Esi Dị Romuul Ghan “Ḍighi” (Iiḍighi 17:16-21)

4, 5. Ḍighen kụ edị aPọl atughemhị ghan bọ epẹ Atẹns, kụ abughẹn odọ awe kụ urọl bọ pạ phọ?

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ATHENS—CULTURAL CAPITAL OF THE ANCIENT WORLD

The Acropolis of Athens was a strongly fortified citadel well before the city’s history began to be recorded in the seventh century B.C.E. Athens became the chief city of the district of Attica and dominated an area of some 1,000 square miles (2,500 sq km), bounded by mountains and sea. The city’s name seems to be related to that of its patron goddess, Athena.

In the sixth century B.C.E., an Athenian legislator named Solon reformed the social, political, juridical, and economic structures of the city. He improved the lot of the poor and laid the basis for a democratic form of government. It was a democracy only for the free, however, and a large part of the city’s population was made up of slaves.

Following Greek victories over the Persians in the fifth century B.C.E., Athens became the capital of a small empire that extended its maritime trade from Italy and Sicily in the west to Cyprus and Syria in the east. At the height of its splendor, Athens was the cultural center of the ancient world, excelling in art, drama, philosophy, rhetoric, and science. Many public buildings and temples adorned the city. Its skyline was dominated by the Acropolis, a commanding hill on which stood the Parthenon and its 40-foot (12 m) gold and ivory statue of Athena.

Athens was conquered first by the Spartans, then by the Macedonians, and finally by the Romans, who stripped the city of its wealth. Even so, in the time of the apostle Paul, Athens still enjoyed a privileged status because of its illustrious past. In fact, the city was never incorporated into any Roman province but was granted juridical authority over its own citizens and exemption from Roman taxes. Though its greatest glories were gone, Athens remained a university city, where the sons of the wealthy were sent to study.

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6, 7. Ika kụ idị abuniin abuọ igbogh ituughạ aGrik phọ omhegheron oghị esi itughemhị phọ aPọl, kụ eghẹn odọ eten kụ edị awe kotue ni omegheron aani otu esi itughemhị phọ ayira?

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8. (a) Abuniin abuphẹ onhaghạn bọ ipẹ aPọl aghaạph ghan bọ umhegheron ika? (b) Iduọn oḅẹm bọ mọ usighẹ Pọl oghiọm Ariopagọs phọ pọ eeni remạ ghan eeghe (Miịn igẹ dị edi ude opoḍi phọ 142.)

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EPICUREANS AND STOICS

The Epicureans and Stoics were followers of two separate schools of philosophy. Neither believed in a resurrection.

The Epicureans believed in the existence of gods but thought that the gods had no interest in men and would neither reward nor punish them, so prayer or sacrifice was useless. Epicureans held pleasure to be the supreme good in life. Their thinking and actions were devoid of moral principle. Moderation was urged, however, on the grounds that it prevented the negative consequences of overindulgence. Knowledge was sought only to rid a person of religious fears and superstition.

The Stoics, on the other hand, believed that all things were part of an impersonal deity and that the human soul emanated from such a source. Some Stoics held that the soul would eventually be destroyed along with the universe. Other Stoics believed that the soul would ultimately be reabsorbed by this deity. According to Stoic philosophers, happiness was to be obtained by following nature.

“Weye Atẹns, Mị Aloghoma Ni” (Iiḍighi 17:22, 23)

9-11. (a) Ika kụ idị aPọl aghaạph eten dị keḍạ ḍiḅeraạn abuphẹ ronaghạn bọ? (b) Ika kụ idị yira kotuughaạny eḍeenhaan phọ aPọl epẹ erugh phọ?

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A teenage boy speaking to his teacher and classmates in science class. — Seek to establish common ground on which to build

Enhaạn “O/kạr Okelạn Torobọ Onyọ Ayira” (Iiḍighi 17:24-28)

12. Ika kụ idị aPọl anme eten oghaạph phọ odị oḍạ aḍiḅeraạn abuphẹ ronaghạn bọ?

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13. APọl aghaạph eeghe ilọ ipẹ aḅirinhi phọ r’oomo araraạr phọ edi bọ siphẹ phọ emite bọ, kụ eeghe kụ edị ikpo-onhụ phọ aPọl eegholhomhi?

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14. Ika kụ idị aPọl aḍeenhaan mọ Enhaạn o/mhoghi raraạr orolhọm ḍighaạgh awe?

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15. Ika kụ idị aPọl aalemhi ḍiitughiạn phọ awe phọ Atẹns omhoọgh bọ mọ bunọ kụ umhạn maạr opu buphẹ u/ḍighi aani bọ buọ aGrik phọ, kụ eḍeenhaan phọ odị itughemhị iyira eeghe ekpanhạ iyaạr?

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16. Olemhiạ phọ atụ eeghe kụ alhẹm bọ we?

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17, 18. Uḍighi ika kụ ekpẹ bọ ni dị awe kotuman Enhaạn, kụ yira otuughạ eeghe esi eten phọ epẹ aPọl aghaạph ghan bọ pidị eḍạ ḍiḅeraạn abuphẹ ronaghạn bọ?

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“Aweye Oomo Arikpisi Phọ Okiton” (Iiḍighi 17:29-31)

19, 20. (a) Ika kụ idị aPọl asighẹ magheel kụ aḍeenhaan mọ i/ḍighi osụ olhoghi ooḅereghị ikaghinheẹn araraạr? (b) Iwạ mọ buphẹ ronaghạn bọ oghaạph phọ aPọl oḍighi eeghe?

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21, 22. Eeghe ikpo-onhụ dị emhoọgh iikpọ kụ edị aPọl akureriom oghaạph phọ odị, kụ ika kụ idị ikpo-onhụ phọ odị igbolhomaam iyira rodon?

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“Buniin . . . Omeeraam” (Iiḍighi 17:32-34)

23. Awe umhegheron ika kụ oghị esi oghaạph phọ aPọl?

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24. Eeghe kụ edị yira kotue otuughạ esi ipẹ aPọl aghaạph bọ mem mọ odị amheerạ bọ siphẹ ogbo ookpomhoghan Ariopagọs phọ?

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