Pọ́ọ̀l beè nyaaná bá ló bé ea kọ́ kpẹ̀a naa vaá ló bel mm̀ sĩ́deè ea é bã́ nyíè gbò e bà gé pãanée tṍ ló
1-3. (a) Mókà ànà-ànà ní e Pọ́ọ̀l beè kpeesĩ́ ló gbẹá Átgènz e? (b) Éé ní e beele é láá nó lọl ló nu dòòmà bá Pọ́ọ̀lẹ?
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Ge Kọ́ Kpẹ̀a “Gbẹá Kèki” ( Tóm 17:16-21 ) 4, 5. Ãàe ní e Pọ́ọ̀l beè tõo kọ́ kpẹ̀a gbẹá Átènz e, vaá mókà ànà-ànà ní ea beè kpeesĩ́ ló é?
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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. Mósĩ́ deè ní e sìgà gbò nyìmànù ea dú Gríìs beè labví láb nyòòmà nòòmànù Pọ́ọ̀lẹ, vaá mósĩ́ deè ní sìgà gbò ólò labví láb naavó nyòòmài tṍó e gé nóòmà nu deè nieí é?
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8. (a) A beè tọá ló sìgà gbò e bà dã́ bel Pọ́ọ̀l naa vàẹ? (b) Éé ní ea beè láá tõó dọ̀ kọọ̀ ba beè faalá Pọ́ọ̀l kilma ló gbò bèèla àbèè Areopagus e? (Ẹ̀b émì nu ea di kè kẽ boo 142 náásĩ́.)
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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.
“M̀ Monì Mm̀ Kọ̀láá Sĩ́deè Ea Dì Kọọ̀ Boolo Pá Átènz” ( Tóm 17:22, 23 ) 9-11. (a) Éé ní e Pọ́ọ̀l beè kọ́ nu ea kil ló tṍó ea daamà togó a lòbèl e? (b) Mósĩ́ deè ní eé láá nó nu dòòmà bá Pọ́ọ̀l tṍó e gé kọ́ kpẹ̀aẹ́?
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Seek to establish common ground on which to build
“Bàrì Ágé Kpã́á Aaló Tọ́ọ̀ Bẹ̀ì” ( Tóm 17:24-28 ) 12. Mósĩ́ deè ní e Pọ́ọ̀l beè nyaaná bá ló sĩ́deè ea bãama ló gbò ea géè kọ́ kpẹ̀a nèe?
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13. Éé ní e Pọ́ọ̀l beè baatẽ́ ea kil ló bé e bàlà booí beè dààmà togó naaé, vaá éé ní ea géè naa kọ bàá nyimá ẽ́?
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14. Mósĩ́ deè ní e Pọ́ọ̀l beè zogè kọọ̀ Bàrì náa ólò dẹ̀ẹ̀a boo gbò nen ẽ́?
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15. Mósĩ́ deè ní e Pọ́ọ̀l beè naa kọọ̀ pá Átènz á nyimá kọọ̀ bà náa dúè lé èl gbò e bè níì pá Gríìs nì ẽ, vaá éé ní eé láá nó lọl ló a nu dòòmà báẹ́?
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16. Éé ní ea dú tóm̀ bùlà Neǹ Dèmnù nyòòmà gbò nen ẽ́?
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17, 18. Éé ní ea náa à bọ́ló kọọ̀ gbò nen á tõo bã ló Bàrì e, vaá éé ní eé láá nó lọl ló bá e Pọ́ọ̀l beè loomá bel nè gbò e bà géè pãanée tṍ lóé?
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“Dénè Nen . . . Á Ọgá Lọ́ Ba Pọ́lọ́” ( Tóm 17:29-31 ) 19, 20. (a) Mósĩ́ deè ní e Pọ́ọ̀l beè tú kyèèlè kọọmá kọọ̀ náa bọ́ló gè fã̀ gbò nú e bà náàmà báẹ́? (b) Éé ní ea beè dú bíi kọọ̀ gbò e ba géè pãanetṍ ló Pọ́ọ̀l á naa ẽ́?
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21, 22. Mókà bel e kói di m ní e Pọ́ọ̀l beè nvèèmà kùbmà ló a belé, vaá éé ní e níí kọlà kilma ló beele deè nieí é?
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“Sìgà Ọ̀và Beè Ziga Ló Moǹ Bel Bàrìa” ( Tóm 17:32-34 ) 23. Sìgà gbò beè labví láb naa vàẹ kilma ló bel Pọ́ọ̀lẹ?
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24. Éé ní eé láá nó lọl ló bel e Pọ́ọ̀l beè lò tṍó ea élá kèsĩ́ gbò bèèlaá ẹ́?
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