Nú eé láá nó lọl ló nu dòòmà bá Pọ́ọ̀l tṍó e gbò nen náa gbĩ́ gè pãanetṍ ló lé kpẹ̀aí
1, 2. Mósĩ́ deè ní e sìtóm kọ̀ kpẹ̀a Pọ́ọ̀l nè Bánabàs beè dú kele ló ní nagbò kọ̀ kpẹ̀a aa dó dọ dóá ẹ́, vaá mósĩ́ deè ní e ba tóm é nveè bá mm-mè nú ea di mm̀ kpá Tóm 1:8 ?
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“Sẹlẹí Kẹlẹ . . . Kọbé Bà Sí Tóm” ( Tóm 13:1-12 ) 3. Éé beè naa kọọ̀ begè dẽè kyẽè á palàge tàvàlà mm̀ túá gbò gbááá ẹ́?
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ON THE ROAD In the ancient world, overland travel was slower, more tiring, and probably more expensive than sailing. However, the only way to get to many places was on foot.
A traveler could walk about 20 miles (30 km) a day. He would be exposed to the elements—sun, rain, heat, and cold—and to the danger of being accosted by thieves. The apostle Paul noted that he was “in journeys often, in dangers from rivers, in dangers from robbers.”—2 Cor. 11:26.
A vast network of paved roads traversed the Roman Empire. Along the main highways, travelers would find inns spaced a day’s walking distance apart. Between these were taverns where one could obtain basic supplies. Contemporary writers describe inns and taverns as being dirty, overcrowded, humid, and flea-infested. They were disreputable places, frequented by the worst elements of society. Innkeepers often robbed travelers and included prostitution among the services offered.
Christians no doubt avoided such places as much as possible. When traveling in lands where they had no family or friends, though, they would likely have had little alternative.
4. (a) Éé beè kọ bàá sà Bánabàs nè Pọ́ọ̀l ẹ, vaá pá vígà beè labví láb naa vàẹ? (b) Mósĩ́ deè ní eé láá nvèè sãa kúm gbò e bà íbá ló mm̀ bõ̀ònatõ̀ò ẽ?
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5. Baatẽ́ bé e gè kọ́ kpẹ̀a mm̀ bon e múú bééá tení ló ea di Sáíprọ̀sí beè mèà naa.
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IN THE SYNAGOGUES OF THE JEWS Literally, “synagogue” means “a bringing together.” It referred to an assembly or congregation of Jews and eventually took on the meaning of the place or building where the assembly was held.
It is believed that synagogues were instituted either during or immediately after the Jews’ 70-year exile in Babylon. Synagogues served as places for instruction, worship, the reading of the Scriptures, and spiritual exhortation. In the first century C.E., each town in Palestine had its own synagogue. Larger cities had more than one, and Jerusalem had many.
Following the Babylonian exile, however, not all the Jews returned to Palestine. Many traveled abroad for business reasons. As early as the fifth century B.C.E., Jewish communities existed throughout the 127 jurisdictional districts of the Persian Empire. (Esther 1:1; 3:8) In time, Jewish quarters also developed in cities all around the Mediterranean. These scattered Jews came to be known as the Diaspora, or Dispersion, and they too established synagogues wherever they settled.
In the synagogues, the Law was read and expounded every Sabbath. Readings were delivered from an elevated platform, surrounded on three sides by seats. Participation in reading, preaching, and exhortation was open to any devout Jewish male.
6, 7. (a) Mée ní ea beè dú Sàjọ̀s Pọ́ọ̀lọ̀s e, vaá mósĩ́ deè ní e BaaJíízọ̀s beè gbĩ́ gè kpègie lọl ló gè dã́ lé kpẹ̀aá ẹ́? (b) Mósĩ́ deè ní e Sọ́ọ̀l beè kpèg BaaJíízọ̀s ea dú neǹ nàà uú boo áẹ́?
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Like Paul, we boldly defend the truth in the face of opposition
8. Mósĩ́ deè ní eé láá nó íb agẹló e Pọ́ọ̀l beè iéá deè nieí é?
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9. Mósĩ́ deè ní e Pọ́ọ̀l nè Bánabàs beè láá gbẹẹ kà lé nu dòòmà bá kẽ sẹ̀ẹ̀ gbò e bà gé túlèi mm̀ bõ̀ònatõ̀ò deè nieí é?
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10. Baatẽ́ bé e gè aa Págà kil Pìsídìà ea di Ántiọ̀k beè mèà naa.
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11, 12. Tṍó e Pọ́ọ̀l géè ló bel gbẹá mm̀ tọ Bàrì ea di Pìsídìà ea di Ántiọ̀ka, mósĩ́ deè ní ea beè naa kọọ̀ a bel á bã nyíè gbò nen ẽ́?
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13. Mósĩ́ deè ní eé láá ló bel ea é bã́ nyíè gbò e bà gé pãanéi tṍ lóé?
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14. (a) Mósĩ́ deè ní e Pọ́ọ̀l beè ló lé kpẹ̀a ea kil ló Jíízọ̀se, vaá éé ní ea beè kọ̀ ea náa kọ á tàn gbòá gè pãanetṍ ẽ́? (b) Gbòa beè labví láb naa vàẹ?
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“Èé Aàí Ló Vaá Gé Ló Nè Gbò E Bè Níì Pá Júù Nì” ( Tóm 13:44-52 ) 15. Éé beè naaá deè bõ̀séi tṍó e Pọ́ọ̀l ló bel lọ̀l ẹ?
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“They stirred up persecution against Paul and Barnabas . . . And the disciples continued to be filled with joy and holy spirit.”—Acts 13:50-52
16. Pá Júùa beè labví láb naa vàẹ ló kpẹ̀a e bà kọ́ nè vaẹ́, vaá éé ní e Pọ́ọ̀l nè Bánabàs beè naa tṍó e bà kpó va lọl boná ẽ́?
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17-19. Mósĩ́ deè ní eé láá nó lé nu dòòmà bá Pọ́ọ̀l nè Bánabàs e, vaá mósĩ́ deè ní e gè naa vó é néi ẹ́ẹ́-ẹẹ̀ nyíe ẽ́?
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BARNABAS—“SON OF COMFORT” A prominent member of the early Jerusalem congregation was Joseph, a Levite and a native of Cyprus. The apostles gave him an additional name, descriptive of his personality—Barnabas, meaning “Son of Comfort.” (Acts 4:36) When Barnabas saw a need among his fellow believers, he hastened to meet it.
At Pentecost 33 C.E., 3,000 new disciples were baptized. It is likely that many of these had traveled to Jerusalem for the festival and had not planned to stay in the city for as long as they did. The congregation needed resources to care for this multitude. Therefore, Barnabas sold a piece of land and generously brought the money to the apostles as a contribution.—Acts 4:32-37.
As a mature Christian overseer, Barnabas was eager to help others. It was he who aided newly converted Saul of Tarsus when all the other disciples feared him because of his reputation as a persecutor. (Acts 9:26, 27) Barnabas responded humbly when Paul gave him and Peter strong counsel concerning the proper relationship between Jewish and Gentile Christians. (Gal. 2:9, 11-14) These few examples show that Barnabas truly lived up to his name—“Son of Comfort.”