ƐYI 5

“Ɔwɔicō Nɛ̄ Alɔ Géē Pó Ɛlā Kú Nū” A

GBƆƆ

Acocɛhɔ a lɛ ocabɔ olɔhi taajɛ lɛ ɛjɛɛji Ācɛ O Yɛce Ukraist ku ɔkwɛyi

Ŋma Ɔkpá Ku Úklɔ́ Kú Ācotɛ̄hɔ̄ 5:12–6:7

1-3. (a) Ɔdiya néē bi acocɛhɔ a gā iyɔbu ku ójila ohɛpɔ a, ɔdi nɛ acocɛhɔ a kē ya piii a? (b) Ɔdiya ɛɛ nɛ ɔwɛ nɛ acocɛhɔ a toohi a cɛgbá lɛ alɔ icɛ a?

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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.

“Alelékwū Otɛ̄hɔ̄ Kú Óndú Ā Lɛ Ɔwɛ Kú Agbá Ā Kpó Nwūla” (Úklɔ́ kú Ācotɛ̄hɔ̄ 5:12-21a)

4, 5. Ɔdiya ɛɛ nɛ Ukayafasi mla ācɛ Usadusii “le mu mla ímálānyī” a?

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⁵ Jé Ipu Uce Ku Oyibo

6. Icɛ, anyɛ wɛ ācɛ okpɔcii nōo ya ɛɛ néē gē ya ācɛ ɔlɛ Ujehofa ŋmo a, ɔdiya ɛɛ nōó kē cika ō hɛ alɔ idaago ŋ ma?

⁶ Jé Ipu Uce Ku Oyibo

7, 8. Ɛgɛnyá nɛ ɔ́da nɛ alelekwu otɛhɔ je lɛ acocɛhɔ a lɛ abɔ kwu uwa iyē lɛ a, ɔka nyá nɛ alɔ kē cika ō da iyi alɔ a?

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“Ɔwɔicō Nɛ̄ Alɔ Géē Pó Ɛlā Kú Nū Fíyɛ́ Ákú Alɛɛcɛ Á” (Úklɔ́ kú Ācotɛ̄hɔ̄ 5:21b-33)

“So they brought them and stood them before the Sanhedrin.”—Acts 5:27

9-11. Ɛgɛnyá nɛ acocɛhɔ a toohi lɛyikwu ɔ́da nɛ ójila ohɛpɔ a je kéē lɛ abɔ ci uklɔ ku ɔna ō ta a, ɛgɛnyá néē kē lɛ ocabɔ olɔhi taajɛ lɛ Ācɛ O Yɛce Ukraist ku ɔkwɛyi a?

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¹⁰ Jé Ipu Uce Ku Oyibo

¹¹ Jé Ipu Uce Ku Oyibo

“Aá Lɔfú Yá Uwá Lé Glá Ŋ́” (Úklɔ́ kú Ācotɛ̄hɔ̄ 5:34-42)

12, 13. (a) Ukɔ́ nyá nɛ Ugamaliye tu aɔmpa nu a, ɔdi néē kē ya a? (b) Ɛgɛnyá nɛ Ujehofa lɔfu ta ācɛ ɔlɛ nu abɔ icɛ a, ɔdi nɛ alɔ jé kpɔcii kóō géē ya ɔdaŋ ku Ujehofa jɛga lɛ alɔ ō “móowe ohígbū ɔdā olɔhi nɛ̄ [alɔ̄] yá ā”?

¹² Jé Ipu Uce Ku Oyibo

¹³ Jé Ipu Uce Ku Oyibo

14, 15. (a) Igbihi néē lɛ acocɛhɔ a gɔ a, ɔdi nɛ acocɛhɔ a ya a, ɔdi kē ya? (b) Kɛla lɛyikwu ocabɔ nōo mafu ku ācɛ ɔlɛ Ujehofa gē lé ɔtu mla eeye a.

¹⁴ Jé Ipu Uce Ku Oyibo

¹⁵ Jé Ipu Uce Ku Oyibo

Like the apostles, we preach “from house to house”

16. Ɛgɛnyá nɛ acocɛhɔ a mafu kéē lɛ ɔtu ku uwa ya ekponu ō tɔɔna ku ɔkoolɔhi a lɔɔlɔhi a, ɛgɛnyá nɛ alɔ kē yɔ i yɛce ocabɔ ku uwa ipu uklɔ ku ɔna ō ta a?

¹⁶ Jé Ipu Uce Ku Oyibo

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.

É Lɛ Ācɛ Nōo Cika Jɛ Fu Kéē Leyi Kwu “Úklɔ́” Nōo Cɛgbá (Úklɔ́ kú Ācotɛ̄hɔ̄ 6:1-6)

17-19. Unwalu nyá hɛ bɛɛcɛ a, ɔdi nɛ acocɛhɔ a kē ya o ya ɛɛ kéē lɛ unwalu a ka gwo a?

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¹⁸ Jé Ipu Uce Ku Oyibo

¹⁹ Jé Ipu Uce Ku Oyibo

20. Ɛgɛnyá nɛ ācɛ ɔlɛ Ujehofa icɛ gē yɛce ocabɔ ku acocɛhɔ a eko néē gáā fu anyakwɔcɛ ku ujɔ mla ācɛ nōo gē ta anyakwɔcɛ ku ujɔ abɔ a?

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É Lɛ Ācɛ Nōo Cika Jɛ Fu Kéē Leyi Kwu “Úklɔ́” Nōo Cɛgbá (Úklɔ́ kú Ācotɛ̄hɔ̄ 6:1-6)

21, 22. Ɔdi mafu ku Ujehofa hɔha ce ujɔ nōo yɔ i jɛ ŋma ajɛ a?

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²² Jé Ipu Uce Ku Oyibo

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.

AƆKPA MLA ƆKPA NƐŊCƐ́