EMHUOGHAẠPH PHỌ 5

“Yoor Konaghanạn Enaạn”

Abutelhedom mọ uphighi eḍeenhaan dị oomo abugey aKristẹn kodạph

Okpasị ḍinyạ Iiḍighi phọ 5:12–6:7

1-3. (a) Uḍighi ika kụ osighẹ bọ butelhedom mọ oghimhọm ghisigh ikpolhom awe phọ, kụ eeghe kụ okạr iiḅaghamhị phọ? (b) Uḍighi ika kụ yira omoọgh bọ ogbolhomaam okị esi ophagharanhaạn abutelhedom mọ?

¹Bạl onhụ English

² Bạl onhụ English

³ Bạl onhụ English

THE SANHEDRIN—HIGH COURT OF THE JEWS

Although Judea was a province of the Roman Empire, Rome permitted the Jews to observe their own traditions and for the most part to govern themselves. Minor crimes and civil cases were handled by local courts, but questions that those courts could not decide were referred to the Great Sanhedrin in Jerusalem. This body functioned as the supreme court of the Jewish people and as a national administrative council. It also had the final word on the interpretation of Jewish law, and its authority was respected by Jews everywhere.

The Sanhedrin met in its decision chamber, which appears to have been located either in the temple precincts or in its immediate vicinity. The council was made up of 71 members—the high priest, who was the president; other priestly nobles, including Sadducees; lay aristocrats; and learned scribes. The decisions of the court were final.

“Ookpaạny Omoọgh-we Phọ Aghunyon Rughuugh Phọ” (Iiḍighi 5:12-21a)

4, 5. Uḍighi ika kụ aKayafạs r’aSadusi phọ ‘oghaghạm bọ butelhedom mọ ilhoghi iboom’?

⁴ Bạl onhụ English

⁵ Bạl onhụ English

6. Abuọ anhiạn kụ ukạr rolọgh ghan isubạ mọ ogbiphoghọm rebenhẹ phọ aZihova rodon, kụ uḍighi ika kụ iphẹn phọ ke/ḍigh bọ iikia esi ayira?

⁶ Bạl onhụ English

7, 8. Dị iikia i/lo, ika kụ idị itọ phọ ookpaạny phọ angọ bọ etir butelhedom mọ, kụ yira kopuruan siloor ayira ḍighẹn aḍipuru?

⁷ Bạl onhụ English

⁸ Bạl onhụ English

“Yoor Konaghanạn Enaạn, Ko/naghanạn We” (Iiḍighi 5:21b-33)

Caiaphas furiously accusing the apostles as other members of the Sanhedrin observe. — “So they brought them and stood them before the Sanhedrin.”—Acts 5:27

9-11. Abutelhedom mọ umhegheron ika kụ oghị esi itọ ikpolhom awe phọ ilọ owilhẹ oḍighi iphelhegbeel phọ, kụ eeghe eḍeenhaan kụ edị bidị ophighinhaan bugey aKristẹn?

⁹ Bạl onhụ English

¹⁰ Bạl onhụ English

¹¹ Bạl onhụ English

“Nyina Ke/tue Epiemi Bidị” (Iiḍighi 5:34-42)

12, 13. (a) Eeghe oromha kụ edị aGameliel angọ ikpolhom awe phọ, kụ bidị uḍighi ika? (b) Eeni amem, ika kụ idị aZihova raloghonhaạn ghan ḍighaạgh we phọ odị rodon, kụ yira kokuphom owol eeghe eḍighi maạr dị odị amheera mọ oghol emhụ oḍighi ghan ipẹ enhighẹ bọ umhiinhẹ iyira?

¹² Bạl onhụ English

¹³ Bạl onhụ English

14, 15. (a) Abutelhedom mọ umhegheron ika mem mọ ogurọgh bọ bidị, kụ eeghe kụ iḍighi? (b) Ngọ eḍeenhaan dị emạ emiteom mọ awe phọ aZihova rokparạm ghan ni r’ibo.

¹⁴ Bạl onhụ English

¹⁵ Bạl onhụ English

A couple, using the Bible and Bible-based publications, preaching to a man standing in front of his house. — Like the apostles, we preach “from house to house”

16. Ika kụ idị abutelhedom mọ oḍeenhaan mọ bidị osopha ni ongọ okuakuạ ogbaanhaạn, kụ ika kụ idị yira kotuughaạny eten phọ abutelhedom phọ oḍighi ghan bọ oḍighi iphelhegbeel phọ?

¹⁶ Bạl onhụ English

PREACHING “FROM HOUSE TO HOUSE”

Despite the Sanhedrin’s ban on their preaching activity, the disciples continued preaching and teaching “every day in the temple and from house to house.” (Acts 5:42) Exactly what does “from house to house” mean?

In the original Greek, the phrase katʼ oiʹkon literally means “according to house.” Several translators state that the word ka·taʹ is to be understood in a “distributive” sense, that is, the disciples’ preaching was distributed from one house to another. A similar use of ka·taʹ occurs at Luke 8:1, where Jesus is said to have preached “from city to city and from village to village.”

The plural form, katʼ oiʹkous, is used at Acts 20:20. The apostle Paul told Christian overseers: “I did not hold back from . . . teaching you publicly and from house to house.” That Paul here was not simply talking about teaching in the elders’ homes, as some suggest, is indicated in the next verse: “But I thoroughly bore witness both to Jews and to Greeks about repentance toward God and faith in our Lord Jesus.” (Acts 20:21) Fellow believers had already repented and put faith in Jesus. So the preaching and teaching from house to house clearly had to do with bearing witness to unbelievers.

Awe Dị Osi Omhanhanhaạm Dị “Koḅọgh Oḍighi . . . Olọgh Ḍighaạgh” (Iiḍighi 6:1-6)

17-19. Ighẹn iiḅaghamhị dị ewạ okọm igbaragbarạ kụ imite, kụ ighẹn iiḅakiọm kụ idị abutelhedom mọ ongọ pidị oolhemhi raraạr?

¹⁷ Bạl onhụ English

¹⁸ Bạl onhụ English

¹⁹ Bạl onhụ English

20. Ika kụ idị awe phọ Enhaạn rodon rotuughaạny eten phọ epẹ abutelhedom mọ omạ ghan bọ ikumor awe r’abudị rologhonhaạn ghan ḍighaạgh ikumor awe?

²⁰ Bạl onhụ English

“Oghaạph Phọ Enaạn Aleeny Eleeny” (Iiḍighi 6:7)

21, 22. Eeghe kụ iḍeenhaan mọ aZihova asẹph ni omhoom ookpomhoghan phọ?

²¹ Bạl onhụ English

²² Bạl onhụ English

GAMALIEL—ESTEEMED AMONG THE RABBIS

The Gamaliel of Acts is generally identified as Gamaliel the Elder, the grandson of Hillel, who was founder of the more liberal of the two schools of Pharisaism. Gamaliel occupied a leading position in the Sanhedrin and was so highly esteemed among the rabbis that he was the first to be given the honorific title “Rabban.” The Mishnah says: “When Rabban Gamaliel the Elder died, the glory of the Law ceased and purity and abstinence died.” He is credited with various humane enactments. “Of particular importance,” says the Encyclopaedia Judaica, “is his decision permitting a woman to remarry on the evidence of a single witness to the death of her husband.” He is also said to have enacted laws protecting wives against unprincipled husbands and widows against unprincipled children and to have argued that poor Gentiles should have the same gleaning rights as poor Jews.