TỊBỊYỌ 5

“Ọkpọnanaowei Gbaaye Kị Omịnị Mọ Mịẹmịnị”

Fịrịmọpaa-otubo gesii Christtuuduo-otu mịẹ agbẹị emi bara mịẹdịa mị

Duo boemi yọbị Acts 5:12–6:7

1-3. (a) Tetuu kị duonị, kịmịama fịrịmọpaa-otubo kọnmú Sanhedrinotu tọrụyọ a tịẹmọ ma, teeki bá paa ma o? (b) Tetuu kị duonị, fịrịmọpaa-otubo mịẹ ye mị wó gbele ma o?

Beke a goo, [Pidgin West Africa]

² Beke a goo, [Pidgin West Africa]

³ Beke a goo, [Pidgin West Africa]

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.

“Jehovah Angel-Owei Kị Ogugobo Fini Mị” (Acts 5:12-21a)

4, 5. Teeki Caiaphas mọ Sadducee otubo mọ mịẹ “tọrụdọọn kụrọmọ” ma o”?

⁴ Beke a goo, [Pidgin West Africa]

⁵ Beke a goo, [Pidgin West Africa]

6. Bei tịẹkiri mị, te otu kị kịmịama serimọ wẹrị Jehovah odubo-otubo penimọmịnị a, anịa, tetuu kị duonị bịsẹ yemị wó mịẹ tamamagha o?

⁶ Beke a goo, [Pidgin West Africa]

7, 8. Angel-owei gbaa yemị tebara ka kị fịrịmọpaa-otubo gbele ma o, omịnị te biibịbị ka kị angọ bii a paa emi a o?

⁷ Beke a goo, [Pidgin West Africa]

⁸ Beke a goo, [Pidgin West Africa]

“Ọkpọnanaowei Gbaaye Kị Omịnị Mọ Mịẹmịnị Kịmị-tọbọụ Gbaaye Mịẹgha Fa” (Acts 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. Fịrịmọpaa-otubọ tebara ka kị Sanhedrin bọọ ụgụla pẹlẹtimi otubo parụ ma o, anị parụbịbị mị teeki mịẹgaan Christtuuduo-otu pịrị wẹrị emi a o?

⁹ Beke a goo, [Pidgin West Africa]

¹⁰ Beke a goo, [Pidgin West Africa]

¹¹ Beke a goo, [Pidgin West Africa]

“Kịmị Laa A Tịẹmọgha Fa” (Acts 5:34-42)

12, 13. (a) Gamaliel teeki gbaa akị ụ mọ mọ́ gbelei fịrịwẹnị timi otubo pịrị ma o, ámịnị bá teeki mịẹ ma o? (b) Mịtịẹkiri mị, Jehovah tebara ka kị baratụa wo kịmịbo pịrị a paa emi a, anịa omịnị “kịrịịye mịẹmịnị kị duonị ụyafịị” kpọ teeki wó mọ nimipẹlẹ wẹrị emi a o?

¹² Beke a goo, [Pidgin West Africa]

¹³ Beke a goo, [Pidgin West Africa]

14, 15. (a) Fịrịmopaa-otubo amọ vụrọ ifie mị, ámịnị teeki mịẹ ma, bá tetuu a o? (b) Kẹnị bịnaowei paamọye gbaa.

¹⁴ Beke a goo, [Pidgin West Africa]

¹⁵ Beke a goo, [Pidgin West Africa]

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. Fịrịmopaa-otubo tebara ka kị egberigbaa mú yọbosẹ laamụ bara gbinipẹlẹ ma o, omịnị bá tebara ka kị a dimịẹ mịnị a o?

¹⁶ Beke a goo, [Pidgin West Africa]

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.

Kasụọdẹ Owei-ama Kị Sẹlẹ Wẹrị “Yelaa Fịrịwẹnị Mịnị” (Acts 6:1-6)

17-19. Te bụụdọọnye kị koro ma o, anịa fịrịmọpaa-otubo tebara ka kị egberi kẹrịpẹlẹ ma o?

¹⁷ Beke a goo, [Pidgin West Africa]

¹⁸ Beke a goo, [Pidgin West Africa]

¹⁹ Beke a goo, [Pidgin West Africa]

20. Mịtịẹkiri mị, Jehovah iseriotubo tebara ka kị fịrịmọpaa-otubo dimịẹ mịnị a o?

²⁰ Beke a goo, [Pidgin West Africa]

“Ọkpọnanaowei Egberi Bị Pẹlẹgha Bara Wasa Mị” (Acts 6:7)

21, 22. Teeki Jehovah tarịama akị aya itu pịrị bara mịẹdịa ma o?

²¹ Beke a goo, [Pidgin West Africa]

²² Beke a goo, [Pidgin West Africa]

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.