Gbò tómá beè labví láb e dénè gbò nyòòne nvéè Kráìst é nó nu lọl ló
1-3. (a) Éé ní ea náa ba beè tú gbò tómá siimá kèsĩ́ gbò dóm bèèla ẹ́, vaá kà lèlà éé ní e ba beè elá boo naa vóé? (b) Éé ní ea náa vaá bé e gbò tómá lábví láb naa à palàge leemái ẽ́?
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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.
“Nyómá Tóm Bàrì Beè Kùùlàgi Gbò Nù Tọá” ( Tóm 5:12-21a ) 4, 5. Éé ní ea náa vaá Káíàfàs nè pá Sádùsíì beè gbóó “palàge ié bẹ́ẹ́ nyíe” ẽ́?
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6. Kà lèlà éé ní ea náa bà ólò biigè ló gbò gyóòlo Jìhóvà deè nieí é, vaá éé ní ea náa à bọ́ló kọọ̀ níí á gá bọọí ló é?
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7, 8. Mósĩ́ deè ní e nègã́ e nyómá tómá beè nè gbò tómá beè tọáa vá lóé, vaá mókà bíb ní eé láá bĩiná bẹẹ bá ẹ́?
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“Beele É Íè Ge Gban Tṍ Ló Bàrì Èlmà Nen” ( Tóm 5:21b-33 )
“So they brought them and stood them before the Sanhedrin.”—Acts 5:27
9-11. Mókà bel ní e gbò tómá beè lò tṍó e gbò dóm bèela pá Júù kọ́ bàá kùb ge kọ́ kpẹ̀a ẹ́, vaá éé ní e kà-kà gbò níí Kráìst é nó lọl ló ba nu dòòmà báí é?
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“Nóo Gé Láá Kuvíí Va” ( Tóm 5:34-42 ) 12, 13. (a) Mókà bel dùùlà bá deè tṍ ní e Gamélìẹ̀l beè nè pá a gbò e, vaá éé ní e ba beè naa ẽ́? (b) Mósĩ́ deè ní e Jìhóvà ólò labví láb boo pá a gbò deè nieí é, vaá éé ní eé láá agala boo be à gá náa è mòn “tãàgà boo gè naa nu ea lelà” ẹ?
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14, 15. (a) Gbò tómá beè labví láb naa vàẹ tṍó e bà kpọ́va té lóé, vaá ló éé? (b) Kọ́ nú ea beè naaá ea zógè kọọ̀ gbò níí Jìhóvà ólò ié ẹ́ẹ́-ẹẹ̀ nyíe tṍó e bà gé ĩimà tã̀àgã.
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Like the apostles, we preach “from house to house”
16. Mósĩ́ deè ní e gbò tómá beè zogè kọ bà béèlàẹ̀ fùl ge tú agẹbá siimá neǹ ditõ̀ò ẽ, vaá mósĩ́ deè ní e nóò bé e gbò tómá beè kọ́ kpẹ̀a naa ẽ́?
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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.
Gbò E Bà Sim Tùlà Ge Ẹ̀b Nú Ea Kil Ló Tóm Ea Dú Bíi ( Tóm 6:1-6 ) 17-19. Mókà dùlà bel ní ea beè bã kẽ ẽ́, vaá mókà tùle ní e gbò tómá beè nè mm̀ ge kpoogè dee lóé?
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20. Mósĩ́ deè ní gbò níí Bàrì deè nieí ólò nyoone nvéè nu dòòmà bá gbò tómá ea kil ló gè íbá ló gbò kànen nè gbò nvèè bá sìtóm ẽ́?
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“Ba Beè Gbóó Kilsĩ́ Gè Ló Moǹ Bel Bàrì Zaali” ( Tóm 6:7 ) 21, 22. Éé ní ea zógè kọọ̀ Jìhóvà beè tãanè dee bá bõ̀ònatõ̀ò ea ã́àa bã̀ kẽá ẽ́?
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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.