UHỌNMHỌN-ỌTA 5

“Osẹnobulua Hi Ojie Nin Mhan Ha Hẹnmhọn Nan”

Khue

Etuegbe nesi Jesu da re ijiẹmhin esili ọbhi otọ nin Kristiẹn ọsaje rebhe ha re egbe khọkhọ

1-3. (a) Bezẹle nan da ne etuegbe nesi Jesu vae bhi Sanhẹdrin? Inọnta nela ki zegbere? (b) Bezẹle nin uwedẹ nin ene etuegbe rẹ lu emhin da rẹtẹ mhan?

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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.

Ẹhi Nọnsi Jehovah Da Tuje Ene Odẹ A (Acts 5:12-21a)

4, 5. Bezẹle nin Kaifas bi ekhẹn Sadusi da ha mhọn ikhu da etuegbe nesi Jesu?

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6. Emhin nela zẹle nan da kpokpo Esali Jehova ẹlẹnan? Bezẹle nọn bha da khẹke nọn han mhan ilo?

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7, 8. Be ọta nin ọne ẹhi taman ene etuegbe rẹ re izebhudu nin ele yẹ? Inọnta nela ọkhẹke nin mhan nọọn egbe mhan le?

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“Osẹnobulua Hi Ojie Nin Mhan Ha Hẹnmhọn Nan, Ọ Iyi Eria” (Acts 5:21b-33)

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

9-11. Be ene etuegbe ki lu yẹ ẹghe nan rẹ yọle nin ele hẹi yẹ tẹmhọn Osẹnobulua? Be Kristiẹn ọsaje ẹlẹnan ha miẹn luẹ bhi ijiẹmhin nọnsẹle?

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“Bha Ida Sabọ Gbe Ele Khuelo” (Acts 5:34-42)

12, 13. (a) Ibhude nela Gameliẹ re nin ibo ọle? Be ele ki lu yẹ? (b) Uwedẹ nela Jehova ha rẹ sabọ rẹkpa ẹbho nesọle ẹlẹnan? Ahakimiẹn a re otọ nin mhan rẹ “loya ranmhude emhin esili” nin mhan lu, emhin nela mhan ha mun ọbhi ọkhọle?

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14, 15. (a) Be ene etuegbe lu yẹ ẹghe nan rẹ gbe ele asan fo? Bezẹle? (b) Gbe okha nọn rẹman ghe ẹbho nesi Jehova sẹyẹ wo ghọnghọn aharẹmiẹn a kpokpo ele.

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

16. Be ene etuegbe rẹ rẹman yẹ ghe ele wo muegbe rẹ tẹmhọn Osẹnobulua nọnsẹn? Be imhan rẹ re egbe khọkhọ etuegbe nesi Jesu yẹ bhi uwedẹ nin mhan rẹ tẹmhọn Osẹnobulua?

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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.

Ikpea Ne Sẹle Ne Ha Sabọ Miẹnsọn “Nọn Khẹke” (Acts 6:1-6)

17-19. Ẹmhọn nela zegbere nọn ha sabọ si ozughu re? Adia nela ene etuegbe re re nọn ha sabọ re ọne ẹmhọn ọi?

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20. Be ẹbho nesi Osẹnobulua rẹ re obọ rẹkhan ijiẹmhin esili nin ene etuegbe re ọbhi otọ yẹ?

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“Ọta Nọnsi Osẹnobulua Da Wo Ha Vẹ Na Bhi Ije Rebhe” (Acts 6:7)

21, 22. Be rẹman ghe Jehova wo ha nan erọnmhọn ọbhi agbotu nan wo la mun gbọ?

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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.

EBE BI BROKIỌ

“Osẹnobulua Hi Ojie Nin Mhan Ha Hẹnmhọn Nan”

Esan

“Osẹnobulua Hi Ojie Nin Mhan Ha Hẹnmhọn Nan”

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Ẹhi Nọnsi Jehovah Da Tuje Ene Odẹ A (Acts 5:12-21a)

“Osẹnobulua Hi Ojie Nin Mhan Ha Hẹnmhọn Nan, Ọ Iyi Eria” (Acts 5:21b-33)

“Bha Ida Sabọ Gbe Ele Khuelo” (Acts 5:34-42)

Ikpea Ne Sẹle Ne Ha Sabọ Miẹnsọn “Nọn Khẹke” (Acts 6:1-6)

“Ọta Nọnsi Osẹnobulua Da Wo Ha Vẹ Na Bhi Ije Rebhe” (Acts 6:7)

“Osẹnobulua Hi Ojie Nin Mhan Ha Hẹnmhọn Nan”

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