UHỌNMHỌN-ỌTA 13

Ẹghe Nin Ele Ki Rẹ “Gbugan” Fo

Khue

A da mun ẹmhọn uruẹmhin bu otu nọn sun oga

1-3. (a) Emhin nela rẹ ha si iwaegbea re bhi agbotu bhi ore nin ohẹnhẹn? (b) Elele nela mhan ha miẹn sade mhan luẹ ẹmhọn ọne okha nan bhi ebe ọsi Acts?

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“Ahamiẹn Ibha Bha Ruẹ . . . Bha Ida Sabọ Miẹn Umiẹnfan” (Acts 15:1)

4. Emhin ne bha gba nela Kristiẹn eso ha man ẹbho le? Inọnta nela ki zegbere?

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5, 6. (a) Bezẹle nin ibhokhan Ju eso da mun ẹmhọn uruẹmhin mhọn gangangan? (b) Akovẹn ọsi uruẹmhin be deba akovẹn nin Osẹnobulua deba Ebraham ve? Gbotọle fanọn an. (Fẹ ebi a gbẹn ọbhi otọle ghe.)

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7. Ẹmhọanta nela ikpea eso bhi Juda bha lẹn otọle?

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THE TEACHINGS OF THE JUDAIZERS

Even after the first-century governing body settled the circumcision issue, certain individuals who claimed to be Christians stubbornly kept the question alive. The apostle Paul called them “false brothers” who wanted “to distort the good news about the Christ.”—Gal. 1:7; 2:4; Titus 1:10.

The Judaizers’ objective was apparently to appease the Jews, to keep them from opposing Christianity so violently. (Gal. 6:12, 13) The Judaizers argued that righteousness was established by works of the Mosaic Law in such matters as diet, circumcision, and Jewish festivals.—Col. 2:16.

Understandably, those who held to these views felt uncomfortable in the presence of Gentile believers. Sadly, such unwholesome feelings were even manifest among a number of reputable Christians of Jewish background. For example, when representatives from the Jerusalem congregation visited Antioch, they kept separate from their Gentile brothers. Even Peter, who until then had freely socialized with the Gentiles, withdrew—not even eating with them. Yes, he went against the very principles he had earlier defended. As a result, Peter received strong counsel from Paul.—Gal. 2:11-14.

“Pọl Bi Banabas . . . [Da] Nin Ele Gbugan” (Acts 15:2)

8. Bezẹle nan da mun ẹmhọn uruẹmhin bu otu nọn sun oga nọn ha ribhi Jerusalẹm?

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Some insisted: “It is necessary to . . . command [the Gentiles] to observe the Law of Moses”

9, 10. Be imhan ha sabọ miẹn luẹ ijiẹmhin esili ọsi Pọl bi Banabas, bi Kristiẹn ne ribhi Antiọki?

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11, 12. Bezẹle nọn da yi emhin esili nin mhan rẹ ziẹngbe khẹ Jehova?

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13. Be imhan ha rẹ re egbe khọkhọ Jehova yẹ bhi uwedẹ nin ọle rẹ ziẹngbe sade mhan ribhi itẹmhọn Osẹnobulua?

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‘JEHOVAH’S WITNESSES BUILD THEIR BELIEFS ON THE BIBLE’

As amply demonstrated in the case of the early Christian congregation, the history of true worship is a record of progressive spiritual enlightenment. (Prov. 4:18; Dan. 12:4, 9, 10; Acts 15:7-9) Today, too, Jehovah’s people adjust their beliefs to conform to revealed truth; they do not force the Scriptures to fit their views. Impartial observers have recognized this fact. In his book Truth in Translation, Jason David BeDuhn, associate professor of religious studies at Northern Arizona University in the United States, wrote that Jehovah’s Witnesses approach the Bible “with a kind of innocence, and [build] their system of belief and practice from the raw material of the Bible without predetermining what was to be found there.”

Ele Da Ha Gbe Okha Ọsi Emhin Esili Nọn Sunu (Acts 15:3-5)

14, 15. Be agbotu nọn ribhi Antiọki rẹ mun ekpẹn nin Pọl bi Banabas bi ene deba ele bhi okhian yẹ? Be ele rẹ re izebhudu nin ẹbho nin ele miẹn yẹ?

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16. Be rẹman ghe ẹmhọn uruẹmhin wo kiẹn emhin kpataki rẹji ene ẹbho?

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“Ene Etuegbe Bi Ene Ewanlẹn Da Sikoko” (Acts 15:6-12)

17. Hela ha ribhi usun ọsi otu nọn sun oga nọn ha ribhi Jerusalẹm? Bezẹle nan da ne “ene ewanlẹn” ba ele?

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18, 19. Emhin kpataki nela Pita tale? Be ẹbho ne ka ọle ehọ ha sabọ ha ria ẹmhọn ọlẹn?

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20. Be ẹbho ne mun ẹmhọn uruẹmhin mhọnlẹn rẹ ha dọnmhẹn Osẹnobulua yẹ?

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21. Be Pọl bi Banabas ta rẹji ọne ẹmhọn?

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22-24. (a) Be Otu Nọn Sun Oga nọn ribhọ ẹlẹnan rẹ rẹkhan ijiẹmhin ọsi otu nọn sun oga bhi ore nin ọhẹnhẹn yẹ? (b) Be ene ewanlẹn rebhe ha rẹ ha mun ekpẹn nin emhanmhan nin Jehova re ọbhi otọ yẹ bhi ẹkẹ agbotu?

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