Bambancin Tiyoloji ga Shaidun Jehovah: Hanyar Ma'aikatar, Kashi 2

A cikin Sashe na 1, munyi la'akari da fassarar Ayyukan 5: 42 da 20: 20 da ma'anar kalmar "gida zuwa gida" kuma an kammala:

1. Yadda JWs suka zo zuwa fassarar “gida zuwa gida” daga cikin Littafi Mai-Tsarki kuma cewa bayanan da madeungiyar ta yi ba za su lamunce ta bisa rubutun ba.
2. A sarari yake cewa "gida-gida" baya nufin "kofa-kofa". Ta hanyar yin la’akari da sauran abubuwan da suka faru na kalmomin Helenanci, nuni a mahallin shi ne cewa ma’anar “gida gida” yana nufin sababbin masu bi da ke taruwa a gidaje daban-daban don nazarin nassosi da koyarwar manzanni.

A cikin wannan labarin, za mu bincika tushen masana da ofungiyar Shaidun Jehobah ta ambata a cikin ƙoƙari na tallafawa ilimin tauhidin JW. Waɗannan suna bayyana a cikin Sabuwar fassarar New World fassarar Bible 1984 (NWT) da Revised Sabon translation (RNWT) Binciken Litafi na 2018, inda aka ambata wuraren tunani guda biyar a cikin rubutun a cikin Ayyukan Manzanni 5: 42 da 20: 20.

“Gidaje-Gida” - Goyon Bayan Malanta?

The Binciken RNWT Nazarin 2018 shine Littafi Mai-kwanan nan da aka buga wanda Hasumiyar Tsaro da Tract Society (WTBTS) suka buga. Lokacin gwada kwatankwacin ƙafa a saman ayoyin biyu da Nunawa na NWT na Baibul 1984, mun sami ƙarin nassoshi na ilimi guda huɗu. Kadai ɗaya a cikin Kundin Bayyanai na NWT 1984 daga RCH Lenski. Zamu maida hankali kan nassoshi guda biyar daga Binciken RNWT Nazarin 2018 kamar yadda waɗannan sun haɗa da ɗayan daga Lenski. Za'a magance su yayin da suka tashi a cikin Ayyukan Manzanni 5: 42 bi 20: 20.

Mun sami waɗannan a cikin sashe na tunani akan Ayyukan 5: 42

(sic) “Daga gida zuwa gida: Wannan magana ta fassara jumlar Helenanci katʼ oiʹkon, a zahiri, “bisa ga gida.” Da yawa kamus da masu sharhi sun faɗi cewa gabatarwar Girka ka · taʹ za a iya fahimta ta hanyar rarrabawa. Misali, wani kamus ya ce kalmar tana nufin “wuraren da ake gani a jere, mai rarrabawa. . . daga gida zuwa gida. ” (Littafin Girkanci-Ingilishi na Sabon Alkawari da Sauran Litattafan Kiristanci na Farko, Bugu na Uku) Wani bayanin kuma ya ce gabatarwar ka · taʹ ita ce “rarrabuwa (Ayyukan Manzanni 2: 46; 5:42:. . . gida-gida / a cikin gidajen. ” (Exegetical Dictionary of the New Testament, wanda Horst Balz da Gerhard Schneider suka shirya) Wani masanin Littafi Mai Tsarki RCH Lenski ya yi wannan bayani: “Ba da daɗewa ba manzannin suka daina aikinsu mai albarka. 'Kowace rana' suna ci gaba, kuma wannan a bayyane 'a cikin Haikali' inda Sanhedrin da 'yan sanda na Haikali ke iya gani da jin su, kuma, ba shakka, kuma κατ' οἴκον, wanda ke rarraba, 'daga gida zuwa gida,' da ba kawai talla, 'a gida.' ”(Fassarar Ayyukan Manzanni, 1961) Waɗannan kafofin suna tallafawa azancin cewa an rarraba wa'azin almajiran daga gida ɗaya zuwa wancan. Irin wannan amfani da ka · taʹ yana faruwa a Lu 8: 1, inda aka ce Yesu yayi wa'azin “daga birni zuwa birni, kuma daga ƙauye zuwa ƙauye.” Wannan hanyar isa ga mutane ta tafi gidajensu kai tsaye sun kawo sakamako mai kyau.— K.Ac 6: 7; kwatanta Ac 4: 16, 17; 5:28. "

Yana da kyau a lura da jumla biyu na ƙarshe. A jimla mai nuna magana “Irin wannan amfani da ka · taʹ ya faru a Lu 8: 1 inda aka ce Yesu ya yi wa’azi“ daga birni zuwa birni da kuma daga ƙauye zuwa ƙauye. ” Wannan ya nuna a fili cewa Yesu ya tafi daga wuri zuwa wuri.

A karshe hukuncin ya ce, Wannan hanyar kai wa mutane kai tsaye ta gidajensu kai tsaye ya kawo kyakkyawan sakamako. - Ac 6: 7; kwatanta Ac 4: 16-17; 5: 28 ”. Anan an cimma matsaya dangane da ayoyin da muka gabata. Yana da amfani a bincika waɗannan ayoyin a taƙaice cikin nazarin Littafi Mai Tsarki.

• Ayyukan Manzanni 6: 7  “Saboda haka, maganar Allah ta ci gaba da yaduwa, kuma yawan almajiran yana yawaita a Urushalima ƙwarai da gaske; babban taro kuma na firistoci suka fara yi wa imanin biyayya. ”
• Ayyuka 4: 16-17 "Yana cewa: 'Me ya kamata mu yi da mutanen nan? Domin, a gaskiya, wata alama ta musamman ta auku ta wurin su, bayyananniya ga duk mazaunan Urushalima, kuma ba za mu iya musun ta ba. Don kar wannan ya kara yaduwa a tsakanin mutane, bari mu yi musu barazana mu kuma gaya musu cewa kar su kara yin magana da kowa a kan wannan sunan. '”
• Ayyukan Manzanni 5: 28 “Kuma muka ce: 'Mun umarce ku ƙwarai kada ku ci gaba da koyarwa bisa wannan sunan, amma ga shi! Kun cika Urushalima da koyarwarku, kuma kun ƙudurta za ku ba mu jinin wannan mutumin. '”

Bayan karanta waɗannan ayoyin a bayyane yake cewa "gida zuwa gida" ba a ambata. Kasancewa a Urushalima, hanya mafi kyau ta zuwa mutane shine a cikin haikalin. Anyi la'akari da wannan a Sashi na 1, a ƙarƙashin sashin: “Kwatanta kalmomin Helenanci da aka fassara 'gida zuwa gida' '. Amfani da hanyar "gida zuwa gida" kamar yadda hanyar da almajirai na farko suka yi wa'azi ba za a iya jan su daga waɗannan ayoyin ba.

Hakanan mun sami waɗannan a cikin ɓangaren tunani akan Ayyukan 20: 20:

(sic) “Daga gida zuwa gida: Ko kuma “a cikin gidaje daban-daban.” Ginin ya nuna cewa Paul ya ziyarci gidajen waɗannan mutanen don ya koyar da su “game da tuba ga Allah da kuma imani da Ubangijinmu Yesu.” (Ac 20: 21) Saboda haka, ba yana Magana ne kawai ga kiran jama'a ko ziyarar da zai ƙarfafa 'yan'uwanmu Kiristoci ba bayan sun zama masu bi, tun da' yan'uwanmu mabiyan sun riga sun tuba kuma sun ba da gaskiya ga Yesu. A cikin littafinsa Hotunan Kalma cikin Sabon Alkawari, Dr. A. T. Robertson yayi sharhi kamar haka Ac 20: 20: "Yana da kyau a lura cewa wannan babban mai wa'azin ya yi wa'azi gida-gida kuma ba ya zuwa ziyarar tasa kawai ta hanyar kiran jama'a." (1930, Vol. III, shafi na 349-350) A ciki Ayyukan Manzanni Tare da Tafsiri (1844), Abiel Abbot Livermore yayi wannan sharhi a kan kalmomin Paul a Ac 20: 20: “Bai gamsu kawai da gabatar da jawabai a taron jama’a ba. . . amma da himma yana bin babban aikinsa a keɓe, daga gida zuwa gida, kuma a zahiri ya kai gaskiyar sama zuwa zuciya da zukatan Afisawa. ” (shafi 270) —Domin bayani game da fassara kalmar Helenanci katʼ oiʹkous (lit., “bisa ga gidaje”), duba bayanin kula akan Ac 5: 42. "

Zamu magance kowane mahallin cikin mahallin kuma mu bincika ko waɗannan malamai sun yarda akan fassarar "gida zuwa gida" da "ƙofar gida" kamar yadda JW Tiyolojin ya bayyana.

Ayyukan Manzanni 5: Tunani na 42

1. Littafin Girkanci-Ingilishi na Sabon Alkawari da Sauran Litattafan Kiristanci na Farko, Bugu na Uku (BDAG) ne Frederick William Danker ya bita kuma aka gyara shi[i]

Bayanin Nazarin Littafi Mai-Tsarki game da Aiki 5: jihohi 42 "Misali, wani kamus ya ce kalmar tana nufin" wuraren da ake gani a jere, amfani da rarrabawa. . . daga gida zuwa gida. ”

Bari mu kalli ma’anar cikakke. A cikin lexicon kata an rufe shi gabaɗaya kuma ya cika daidai shafuka bakwai na A4 tare da girman font na 12. Musamman takaddun da aka ɗauka a bangare an ba su a ƙasa amma haɗe da cikakken sashi. Yana ƙarƙashin ƙarƙashin taken "mai alamar yanayin yanki" da 4^th sashin d. Sassan da aka ambata a cikin littafin Bible na Nazari an yiwa su alama a ja.

"na wurare da aka kalle su serially, amfani rarraba w. acc., x ta x (Arrian., Anab. 4, 21, 10 κ. Σκηνήν = alfarwar ta alfarwar) ko daga x zuwa x: ʼ οἶκον daga gida zuwa gida (Tsarin III, 904, 20 p. 125 [104 talla] ἡ κατʼ οἰκίαν ἀπογραφή) Ac 2: 46b; 5:42 (duka biyu a cikin bibiyu zuwa majalisun gidaje da majami'u; w probabasa da yiwuwar NRSV 'a gida'); cp. 20: 20. Likew. pl. . οἴκους εἰσπορευόμενος 8: 3. . συναγωγάς 22: 19. . πόλιν (Jos., Ant. 6, 73) daga gari zuwa gari IRo 9: 3, amma a cikin kowane gari (guda) Ac 15: 21; 20:23; Tit 1: 5. Hakanan κ. c πᾶσαν (c. Herodian 1, 14, 9) Ac 15: 36; . πόλιν 20:23 D. κ. καὶ κώμην Lk 8: 1; cp. vs. 4. ”[ii]

Anan muna da ɗan magana ne kawai wanda yake kamar yana tallafawa tiyolojin JW. Koyaya, yayin karatu a mahallin, ya bayyana sarai cewa ra'ayin marubucin shine cewa kalmar tana nufin ikilisiyoyi ko majalisun taro a gidaje daban-daban. Suna bayyane ga duka ayoyi uku a Ayukan Manzanni 2:46, 5:42 da 20:20. Don kiyaye amincin ilimi, ƙididdigar ya kamata ya haɗa da akalla waɗannan masu zuwa:

“… Κατʼ οἶκον daga gida zuwa gida (Tsarin III, 904, 20 p. 125 [104 talla] ἡ κατʼ οἰκίαν ἀπογραφή) Ac 2: 46b; 5:42 (duka biyu a cikin bibiyu zuwa majalisun gidaje da majami'u; w probabasa da yiwuwar NRSV 'a gida'); cp. 20: 20. Likew. pl. . οἴκους εἰσπορευόμενος:

Wannan zai taimaka wa mai karatu zayyano ra'ayin marubucin. A bayyane yake, wannan tushen bayanin baya tallafawa fahimtar JW na "gida gida". A zahiri, asalin tana nuna yadda kalmar take kata ana amfani da shi a “gida zuwa gida”, “birni zuwa gari” da dai sauransu.

2. Egarshen fassarar Maimaitawar Sabon Alkawari, wanda Horst Balz da Gerhard Schneider suka shirya

A cikin Ayyukan Manzanni 5:42 an faɗi haka “Wani maganar kuma yana cewa gabatarwar ka · taʹ shine “Rarrabuwa (Ayyukan Manzanni 2: 46; 5:42:. . . gida-gida / a cikin gidajen. ” Wannan taken an karɓa daga ƙamus na sama. Damus ɗin na ba da cikakken rushewar amfani da kalmar kata a Sabon Alkawari. Yana farawa ta hanyar ba da ma'anar kuma ya ƙunshi takamaiman wurare uku na amfani, an kasu kashi biyu.

(sic) κατά   kata   tare da kwayoyin halitta: ƙasa daga; ta hanyar; da; by; tare da acc.: ta; a lokacin; by; bisa lafazin

1. Abubuwa a cikin NT - 2. Tare da kwayoyin halitta. - a) Matsayi - b) Fig. Amfani - 3. Tare da acc. - a) Wuri - b) Lokaci - c) Fig. Amfani - d) Periphrastic madadin nau'in mai sauƙi.[iii]

Bayanin littafin Nazarin yana cikin sashin 3 a) Matsayi. An ba da wannan a ƙasa tare da RNWT fadi cikin karin bayanai. (Sic)

3. Tare da m:
4. a) Wuri: ko'ina, sama, cikin, a (Luka 8: 39: “a ko'ina duk garin / in duk garin ”; 15: 14: “a ko'ina waccan ƙasar ”; Matt 24: 7: κατὰ τόπους, “at wurare da yawa ”; Ayyukan Manzanni 11: 1: “a ko'ina Yahudiya / in Yahudiya ”; 24: 14: “duk abin da ya tsaya in doka ”), tare, tare da (Ayukan Manzanni 27: 5: τὸ πέλαγος τὸ κατὰ τὴν Κιλικίαν, “teku tare [bakin tekun] Kilikiya ”,, zuwa, zuwa, har zuwa (Luka 10: 32: “zo har zuwa wurin; Ayyukan Manzanni 8: 26: “zuwa kudu ”; Phil 3: 14: “zuwa makasudin"; Gal 2: 11, da sauransu: κατὰ πρόσωπον, “to fuskar, ”“ fuska da fuska, ”“ da kanka, ”“ a fuskar, ”“ kafin ”; 2 Cor 10: 7: "κατὰ πρόσωπον," abin da ya ta'allaka ne kafin idanu ”; Gal 3: 1: κατʼ ὀφθαλμούς, “kafin idanu ”), don, ta (Rom 14: 22: κατὰ σεαυτόν, “domin kanka, by kanka ”; Ayyukan Manzanni 28: 16: μένειν καθʼ ἑαυτόν, “zauna shi kadai by kansa ”; Alama 4: 10: κατὰ μόνας, “domin kai kadai ”), rarrabuwa (Ayyukan Manzanni 2: 46; 5: 42: κατʼ οἶκον, “Gida to gida / in kowane gidaje ”; 15: 21, da sauransu: κατὰ πόλιν, “birni by birni / in [kowane] birni ”).[iv]

Bangaren da aka ambata a cikin RNWT yana da alama a ja. A wannan yankin, aikin tunani yana faɗi cewa an rarraba shi. Wannan baya nufin “ƙofar gida” domin haɗawa da kowane gida. Yi la'akari da Ayyukan Manzanni 15: 21 da aka bayar ta ƙamus. A cikin RNWT an karantaDomin kuwa tun zamanin da Musa ya na samun waɗanda suke yin bishara a birni bayan gari, domin ana karanta shi a majami'un kowace Asabar. ” A wannan yanayin, wa'azin ana yin shi ne a inda jama'a suke (majami'ar). Yahudawa, masu bin addini da kuma “masu tsoron Allah” dukkansu suna zuwa majami'ar suka ji saƙon. Shin za a iya faɗaɗa wannan zuwa ga kowane gida a cikin birni ko ma kowane gidan waɗanda suke halartar majami'ar? A bayyane yake ba.

Haka kuma, “gida gida gida / a kowane ɗayan gidaje” ba za a iya tsawaita ma'anar kowane gida ba. A cikin Ayyukan Manzanni 2: 46, a fili ba zai iya nufin kowane gida a cikin Urushalima ba, kamar yadda hakan yana nuna cewa suna cin abinci a kowane gida! Zai iya zama wasu daga cikin gidajen muminai inda suke taruwa kamar yadda mahallin littafi ke bayyana. An tattauna wannan a Kashi na 1. Don ba da ma'ana dabam don Ayyukan Ayyukan 5: 42 lokacin da ma'anar ba ta ba da izini ba yana nuna eisegesis. Wannan yana ɗaukar mutum akan balaguro na ƙoƙarin gaskata gaskatawar data kasance.

Faɗin da aka yi amfani da shi yana da inganci amma samar da cikakken sakin layi zai taimaka wa mai karatu ya yi ƙarin la'akari da ƙaddara ma'ana. Bai bayar da tushen fassara shi kamar kowane gida a Urushalima ba.

3. Fassarar fassarar Ayyukan Manzanni, 1961 ta RCH Lenski[v]

The Littafin Nazarin RNWT ya ce: "Wani masanin Littafi Mai Tsarki RCH Lenski ya yi sharhi mai zuwa:"Ba a ɗan lokaci kaɗan manzannin suka daina aikinsu mai albarka. 'Kowace rana' sun ci gaba, kuma wannan a bayyane 'a cikin Haikali' inda Sanhedrin da thean sanda suka iya gani da ji su, kuma, ba shakka, kuma κατ 'οἴκον, wanda aka rarraba,' daga gida zuwa gida, 'da bawai kawai adverbial ba, 'a gida."" "

Cikakken magana akan Ayyukan 5: 42 a “Sharhin Lenski akan Sabon Alkawari” ya faɗi abubuwan da ke gaba (sashin da aka ambata a cikin Littafi Mai Tsarki na binciken an haskaka shi da rawaya):

Manzanni ba su taɓa yin wani aiki na ɗan lokaci ba. "Kowace rana" suna ci gaba, kuma wannan a bayyane "a cikin Haikali" inda Sanhedrin da 'yan sanda na haikalin ke iya gani da jin su, kuma, ba shakka, κατʼ οἶκον, wanda ke rarraba, "daga gida zuwa gida," kuma ba kawai talla, "a gida." Sun ci gaba da cika Urushalima daga tsakiya zuwa kewayen sunan. Sun raina aiki kawai a ɓoye. Ba su san tsoro ba. Kammalallen, "ba su gushe ba," tare da abubuwan da yake bayarwa na yanzu har yanzu yana da kwatanci, kuma "ba su daina ba" (korau) hanya ce ta "sun ci gaba." Rukuni na farko, “koyarwa,” an bayyana takamaiman ta biyu, “yana wa’azin bisharar Yesu Almasihu”; Χριστόν tsinkaye ne: "kamar yadda Kristi yake." Anan muna da farkon misalin εὑαγγελίζεσθαι a cikin Ayyukan Manzanni ta cikakkiyar ma'anar wa'azin bishara, kuma da shi babban suna "Yesu" da cikakkiyar mahimmancinsa a cikin “Kristi,” Masihu na Allah (2:36). Wannan “sunan” ya dace ya rufe labarin na yanzu. Wannan akasin rashin yanke shawara ne. Wannan shine tabbataccen aikin Allah wanda ya daɗe yana yanke hukunci na ƙarshe. Wannan shine farin cikin da ya fito daga wannan tabbas. Manzannin ba su taɓa yin gunaguni na rashin adalci da suka sha a hannun hukuma ba; ba su yi alfahari da ƙarfin kansu da ƙarfin zuciya ba ko damuwa da kansu game da kare mutuncinsu na kansu game da abin kunyar da aka yi musu. Idan sun yi tunanin kansu kwata-kwata, kawai za su iya kasancewa da aminci ga Ubangiji ta wurin aiki don girmama sunansa mai albarka. Duk sauran abubuwan da suka aikata a hannunsa.

Bayanin da aka yi amfani da shi a RNWT ya sake zama ja kuma cikin cikakkiyar ma'anar. Har yanzu, mai sharhi ba ya bayyana takamaiman bayani wanda ke goyan bayan ilimin tauhidi JW akan ma'aikatar "ƙofar gida". Kamar yadda wannan aya-ta-ayar sharhi ne kan Ayyukan Manzanni, zai zama da ban sha'awa a karanta ra'ayoyin game da Ayyukan 2: 46 da 20: 20. Cikakken sharhi game da Ayyukan Manzanni 2: 46 ya ce:

Kowace rana, suna haƙuri tare da zuciya ɗaya a Haikali, suna fasa gida gida, suna cin abincinsu cikin farin ciki da saukin kai, suna yabon Allah, suna kuma samun tagomashi tare da duka mutane. Bugu da kari, Ubangiji yana ci gaba da hadawa da masu ceto kowace rana. Rashin ingancin kwatancen yana ci gaba. Luka ya zana rayuwar yau da kullun na ikilisiyar farko. Kalmomin guda uku masu rarrabuwa ne: “kowace rana,” “gida gida gida”; … τε ya daidaita bangarorin biyu na farko (R. 1179), “duka… da.” Muminan duka sun ziyarci Haikalin kuma sun karya gida gida gida. Ziyara zuwa Haikali kowace rana ana yin su ne da nufin sa hannu cikin bautar Haikalin; Mun ga Bitrus da Yahaya haka suka shiga cikin 3: 1. Rabuwa da Haikalin da yahudawa gabaɗaya ya bunkasa a hankali kuma ta yanayi. Har sai ya fara aiki, Kiristocin sunyi amfani da Haikalin da Yesu ya girmama kuma wanda yake misalta shi (Yahaya 2: 19-21) kamar yadda suke amfani da shi a da. Falo-falo da shimfidu masu faɗi da yawa sun ba su damar yin nasu taron.

 Dayawa suna tunanin cewa “fasa burodi” yana sake nufin Sacramenti, amma a taƙaitaccen zane kamar wannan Luka da kyar zai maimaita ta wannan hanyar. Thearin “gida-gida” ba zai ƙara komai ba tun da yake a bayyane yake cewa Haikali ba wurin Tarkon ba ne. “Gurasa gurasa” kuma yana nufin duk abincin ba kawai ga wanda zai iya gabatar da Abincin a matsayin agape ba. "Gida gida-gida" yana kama da "kowace rana." Ba ya nufin kawai “a gida” amma a kowane gida. Duk inda akwai gidan Krista mazaunanta suna cin abincinsu "cikin farinciki na zuciya," tare da tsananin farin ciki da alherin da aka basu, kuma "cikin sauki ko kuma rashin zuciya ɗaya," suna murna da abu ɗaya da ya cika zukatansu da irin wannan farin ciki . Wannan suna ya samo asali ne daga sifa wanda ke nufin "ba tare da dutse ba," saboda haka ya zama mai santsi kuma har ma, a zahiri, yanayin da babu wani abin da zai sa shi ya rikice shi.

Sakin layi na biyu ya bada fahimtar Lenski game da kalmar. Cikakken sharhin mahimmin bayani ne. Lenski ba ya fassara "gida zuwa gida" kamar zuwa ga kowace kofa ba amma yana nufin gidajen muminai.

Motsawa zuwa sharhin a kan Ayyukan Manzanni 20: 20, ya faɗi;

Ὡς yayi daidai da πῶς abin da ke faruwa a aya ta 18. Na farko, Ubangiji cikin aikin Bulus; abu na biyu, maganar Ubangiji, aikin Bulus na koyarwa. Manufa ɗaya da maƙasudin dalilinsa ba don ɓoyewa ko riƙe abu ɗaya daga cikin duka abin da ke da fa'ida ga masu sauraronsa ba. Bai taɓa ƙoƙarin ceton kansa ba ko don neman wata fa'ida ga kansa ba. Abu ne mai sauƙi kawai a ci gaba a kan wasu maki; wani yana iya ɓoye ainihin dalilinsa ga kansa lokacin yin hakan kuma ya shawo kansa cewa yana bin faɗakarwar hikima. "Ban ji rauni ba," in ji Paul, kuma wannan ita ce kalmar da ta dace. Gama muna tausayawa idan muka hango cutarwa ko asara sakamakon abinda ya kamata mu koyar da wa'azin.

Mara iyaka tare da τοῦ ablala ne bayan kalmar aikatau ta hanawa, ƙaryatãwa, da sauransu, kuma ba a kiyaye negative duk da cewa ba lallai ba ne, R. 1094. Lura da rashin fahimta biyu: “Daga wa’azi da koyarwa,” duka suna da tasiri. aorists, wanda yake magana game da sanarwa, ɗayan kuma ga umarnin, duka “a fili da kuma gida gida,” Bulus yana amfani da kowace dama.

 Haka kuma, ba za a iya samun ƙarshen magana daga waɗannan sakin layi biyu waɗanda ke tallafa wa fassarar JW na "gida zuwa gida ba". Idan an bincika dukkan maganganu a duka ayoyin guda uku, ya zama bayyananne cewa Lenski da alama yana tunanin "gida zuwa gida" yana nufin a gidajen masu bi.

Bari muyi la’akari da marubutan guda biyu a cikin bayanin kula akan Aiki 20: 20 a Binciken RNWT Nazarin 2018. Waɗannan su ne 4^th kuma 5^th nassoshi.

Ayyukan Aiki 20: nassoshin 20

4. Hotunan Kalma a Sabon Alkawari, Dr. A. T. Robertson (1930, Vol. III, shafi na 349-350)[vi]

Anan nasiha daga Hotunan Kalma cikin Sabon Alkawari, Dr. A. T. Robertson yayi sharhi kamar haka Ac 20: 20: "Ya kamata a sani cewa wannan mafi yawan masu wa'azin yayi wa'azin gida gida ne kuma ba ma yin ziyarar tasa ne kawai da kiran jama'a."

Wannan ya nuna don nuna cewa Dr Robertson yana goyan bayan ra'ayin JW, amma bari muyi la’akari da cikakken sakin layi tare da RNWT kwatancen kwalliya a cikin ja. Bawai muna faɗar duk sakin layi a kan aya ba amma wanda ya shafi “gida zuwa gida”. Ya ce “A fili (δημοσιαι - dēmosiāi karin bayani) kuma daga gida zuwa gida (κατ οικους - kai kat 'oikous). Ina rantsuwa da (a cewar) gidaje. Ya kamata a sani cewa wannan mafi yawan masu wa'azin yayi wa'azin gida gida ne kuma bai kai ziyarar ba kawai kiran jama'a. Yana yin kasuwancin masarauta duk tsawon lokacin kamar a gidan Akwila da Biriskilla (1 Korantiyawa 16:19). ”

Hukuncin da ya biyo baya, wanda aka dakatar da WTBTS yana da mahimmanci. Ya nuna cewa Dr. Robertson yana kallon "gida zuwa gida" kamar haɗuwa a cikin ikilisiya ta gida kamar yadda aka nuna ta 1 Corinthians 16: 19. Cikakken ma'anar yana canzawa ta hanyar barin jumla ta ƙarshe. Ba shi yiwuwa a kusantar da wani ƙarshen magana. Yakamata mai karatu ya yi mamaki, shin yanke hukuncin na karshe ya zama abin dubawa ne a bangaren masu binciken? Ko kuwa wannan batun yana da mahimmanci a zahiri cewa mai bincike (s) / marubuci (s) duk sun makantar da eisegesis? A matsayin mu na Krista, dole ne mu nuna kirki, amma ana iya kallon wannan aikin a matsayin tsallake da gangan don yaudarar. Kowane mai karatu dole ne ya yanke hukuncin hakan don kansu. Bari mu kula da waɗannan daga 1 Korinti 13: 7-8a kamar yadda kowannenmu ya yanke shawara.

^"Yana da dukkan abubuwa, ya yi imani da kowane abu, muna fatan komai, yana daurewa da komai. ⁸ Loveauna ba ta ƙarewa. "

Bari muyi lafazin ƙarshe.

5. Ayyukan Manzanni Tare da Sharhi (1844), Abiel Abbot Livermore[vii]

A cikin rubutun rubutu zuwa Ayyukan Manzanni 20: 20 an samo abin nema daga malamin da ke sama. A Ayyukan Manzanni Tare da Tafsiri (1844), Abiel Abbot Livermore yayi wannan sharhi a kan kalmomin Paul a Ac 20: 20: “Bai gamsu kawai da gabatar da jawabai a taron jama’a ba. . . amma da himma yana bin babban aikinsa cikin sirri, daga gida zuwa gida, kuma a zahiri ana ɗauka home gaskiya ta sama zuwa farin ciki da zuciyar Afisawa. ” (shafi na 270) Da fatan za a duba cikakken bayani game da alamar WTBTS da aka yi alama a cikin ja:

Ayyukan Manzanni 20: 20, 21 Kiyaye komai. Manufar sa ba shine yin wa'azin abin da suke so ba, amma abubuwan da suke buƙata, - ainihin tsarin mai wa'azin adalci. - Daga gida zuwa gida. Bai gamsu ba kawai don gabatar da jawabai a cikin taron jama'a, kuma za a aika da sauran kayan aikin, amma da himma bi babban aikinsa a gida, daga gida zuwa gida, da kuma zahiri kawo gida gaskiya na sama zuwa zuciyar da Afisawa.- Ga Yahudawa da Helenawa. Guda rukunan yana da mahimmanci ɗaya ya buƙaci ɗayan kamar ɗayan. Zunubansu na iya ɗaukar nau'uka daban-daban, amma tsarkakewar ciki da ruhin halayyar ya kamata ne ta hanyar wannan hukumar ta sama, ko a game da mai tsara doka da girman kai, ko kuma mai son rai da bautar gumaka. - Tuba zuwa ga Allah. Wasu masu sukar suna ganin wannan a matsayin aikin musamman na Al'ummai, su juya daga bautar gumaka zuwa imani da bautar Allah ɗaya; amma tuba za ta zama kamar za ta rufe duk wannan fagen, kuma fiye da haka, kuma ya zama dole a kan Bayahude mai kuskure da kuma kan arna; gama duk sun yi zunubi, sun kasa kuma ga darajar Allah. - Imani ga Ubangijinmu, da sauransu. Don haka na imani; Bangaren Bayahude ne ya yi imani da Almasihu, wanda mai ba da doka da annabawa suka annabta tsawon shekara dubu - don yin marhabin da wahayi na kusanci da mai gabatar da Allah cikin Sonansa; amma duk da haka ana bukatar Al'ummai ba kawai su juya daga gurbatattun wuraren bautar gumaka zuwa bautar Maɗaukaki ba, amma su kusanci Mai Ceton duniya. Saukin kai mai girma na wa'azin manzo, da cikakkiyar girmamawar da ya ɗora kan manyan koyaswa da aikin bishara, bai kamata a wuce ba tare da an lura ba.

Haka kuma, ya zama a bayyane cewa dangane da wannan ɓangaren tafsirin ba zai yiwu a sami ƙarshen magana cewa Abiel Abbot Livermore ya fahimci wannan yana nufin "ƙofar ƙofa". Idan muka bincika maganganunsa a cikin Ayyukan Manzanni 2: 46 da 5: 42, muna samun kyakkyawar ra'ayi game da fahimtarsa ​​game da "gida zuwa gida". A cikin Ayyukan Manzanni 2: 46 ya faɗi:

“Muna da, a cikin wannan ayar da ta gaba, za a ci gaba da hoton kyakkyawa da mahimmancin ruhaniya na Ikklesiya ta farko. Abin da marubucin gaskiya ko almara ya gabatar da tarihin mai ban sha'awa na al'umma mai farin ciki fiye da mai wa'azin Kirista - al'umma wanda kowane mutum, a cikin hankalinsa, ya fi sha'awar shiga kansa - ko kuma wanda dukkanin abubuwan ƙauna, da kwanciyar hankali, da ci gaba, an haɗa su sosai 2 Ba za a iya haɗa al'umma ba, al'ummai, ɗan adam, a ƙarshe, don cika alƙawarin wannan zamanin da ya shuɗe, kuma a komar da, kamar dai, zanen tsohon zuwa ga gaskiyar sabuwar rayuwa? Mafi kyawun tsarin wayewa na Kirista har yanzu bai bayyana ba, amma alfijir ya keto daga gabas. - Ci gaba yau da kullun tare da yarjejeniya guda a cikin haikali. Wataƙila sun halarci bautar a cikin haikali a lokutan addu'o'in da suka saba, na tara da safe da uku na yamma. Ayyukan iii. 1. Sun riga sun girgiza kansu ba tare da karkiya na yahudawa ba, kuma da suka riƙe haƙoran ga tsohuwar bangaskiyar ta ɗaukar su, da kuma gushewa da sabon. kamar yadda masana ilimin halitta suke gaya mana cewa tsohuwar ganye ba ta fadi a ƙasa, har sai sabon budin ya fara zubewa a ƙarƙashinsa. - Yanke gurasa daga gida zuwa gida. Ko kuma, “a gida,” a cikin sabanin abin da suka yi a haikalin. Guda lokatai guda ɗaya ana magana a nan kamar yadda a cikin ver. 42. Halin maimaitawar shine irin nishaɗin zamantakewar al'umma, wanda aka haɗa tare da bikin tunawa da addini. Ayyukan xx. 7. Ana cewa agapae, ko bukukuwan ƙauna, ya tashi ne daga mahimmancin bayarwa ga matalauta, waɗanda suka yi rayuwa a baya kan hadayu; amma wanene, bayan sauyawar su, ta wurin bangaskiyar su aka yanke wannan tushe. - Namanansu. Tsohon Turanci don “abinci.” Ko dabba ko kayan lambu. - Da farin ciki. Wadansu suna ganewa, a cikin wannan magana, farin cikin matalauta don yawan falala da aka samu. —Shin zuciya. Kuma a cikin waɗannan kalmomin ana ganin sauki da 'yanci daga girman kai da faɗin mawadaci a cikin kyautatawarsu. Amma maganganun gabaɗaya ne, maimakon iyakance ga azuzuwan, kuma kwatanta gaba ɗaya tsarkakan motsin rai, da kuma ruhun farin ciki, suna mamaye sabuwar ƙungiya. Anan muna da bayanin irin tasirin da addinin gaskiya, wanda aka karba da gaske kuma yake biyayya ga abin da yake gudana a kai. ”

 Ayyukan Aiki 2: 46 na iya ma'ana a gidajen masu imani. Hakanan yana da goyan bayan wannan ta Nazarin da Tunani na fassarar Littafi Mai Tsarki kamar a gida. Yanzu yana matsawa ga bayaninsa a cikin Ayyukan Manzanni 5: 41-42, muna ganin masu zuwa:

“Majalisar. Hadawa, kamar yadda za a ga alama, Sanhedrin da sauransu sun kira taron. - Farinciki cewa an lissafa su dacewa, & c. Kodayake an wulakanta su sosai, ba su ba shi abin kunya ba, amma girmamawa ce, ta wahala a cikin babban al'amari; domin sun kasance masu shan irin wannan wahalhalu kamar yadda Shugabansu yake a gabansu. Filib. iii. 10; Col. i. 24; 1 Bit. iv. 13. - A kowane gida. Ko kuma, “daga gida zuwa gida,” saboda irin wannan salon magana ne na Helenanci. Maimakon su lalata ƙarfin zuciyarsu, gwajinsu ya haifar da sabon himma cikin yaɗuwar gaskiya. Maimakon yin biyayya ga mutane, sai suka ɗauki kansu da sabon aminci da sha'awar yin biyayya ga Allah. - Koyarwa da wa'azi. Wanda ke nufin, mai yiwuwa, zuwa ga aikinsu na jama'a, dayan kuma ga umarninsu na sirri; daya ga abin da suka yi a cikin haikali, ɗayan kuma ga abin da suka yi daga gida zuwa gida. — Yesu Kiristi, watau a cewar mafi kyawun masu fassara, sun yi wa’azin Yesu Almasihu ne, ko kuma cewa Yesu shi ne Almasihu, ko kuma Almasihu. Ta haka cikin nasara ya rufe wannan sabon labarin na tsanantawar manzannin. Dukkanin labaran suna da haske da gaskiya da gaskiya, kuma ba za ta iya barin hakan ba illa ga kowane mai karanta ra'ayi mara kyau na asalin allahntaka da ikon bishara. ”

Abin sha'awa shine, ya kira kalmar nan “gida zuwa gida” a matsayin magana ce. Saboda haka, ya fahimci wannan kalma ta zama ta musamman ga Kiristoci na ƙarni na farko. Sannan ya faɗi suna koyarwa da wa’azi, ɗaya a bayyane kuma ɗayan a ɓoye. Tun da yake kalmar Helenanci ta yin wa'azin tana nufin shelar da jama'a suke da shi, ƙarshen abin da aka yanke shine cewa an yi wannan a bainar jama'a, kuma koyarwar ta zama ta sirri. Da fatan za a duba ma'anar ma'anar daga ƙamus ɗin ƙarfi a ƙasa:

g2784. κηρύσσω kēryssō; na dangantakar rashin tabbas; zuwa shela (a matsayin mai kira ga jama'a), musamman gaskiyar allah (bishara): - wa'azi (-er), shela, shela.

AV (61) - wa’azi 51, buga 5, shela 2, yayi wa’azi + g2258 2, mai wa’azi 1;

1. ya zama mai shela, don yin aiki a matsayin mai shela
   1. yi shela bayan irin shelar
   2. koyaushe tare da shawarar tsari, nauyi da iko wanda dole ne a saurare shi kuma yayi biyayya da shi
2. a buga, a bayyane a fili: wani abin da aka yi

• amfani da sanarwar shelar jama'a da bishara da lamuran da suka shafi ta, wanda Yahaya maibaftisma yayi, ta yesu, ta manzannin da sauran malaman kirista…

JW tauhidin ya shafi ma'anar wa'azin bishara a hidimar “gida gida”. A cikin wannan aikin, fahimtar shine neman waɗanda suka “ɓatattu” da kuma bayar da shirin Nazarin Baibul. Wannan a fili ba fahimtar Livermore bane.

Fassara na iya zama yin shela a wuri na jama'a, kuma ga waɗanda ke da sha'awar, shirin karatu a cikin gidajensu. Wannan fahimta nan da nan zaiyi watsi da fahimtar "kofa zuwa ƙofar" fahimtar cewa ilimin tauhidi JW ya shafi wannan kalmar. Dukkan abubuwan da aka yi la'akari dasu, mafi kusantar fahimtar su shine a hadu dasu a gidajen mutane don koyar da taro. Har yanzu kan nazarin aikin wani malami zurfi cikin ƙarshen ilimin tauhidi JW ya zama ba za a iya yuwuwa ba.

 Kammalawa

Bayan mun yi nazarin hanyoyin samar da bayanai guda biyar, zamu iya ɗauka matakan ƙarshe:

1. A kowane yanayi, tushen tunani da kuma masana da ke da alaƙa ba su yarda da tauhidin JW akan “gida gida gida” ba.
2. A zahiri, la'akari da sharhi a kan duk ayoyin guda uku, Ayyukan 2: 46, 5: 42 da 20: 20, ra'ayi shine yana nufin tarurrukan masu imani a cikin gidaje.
3. WTBTS wallafe-wallafe suna da zaɓi sosai a cikin maganganunsu daga waɗannan kafofin. Waɗannan kafofin suna kallon WTBTS a matsayin kwatankwacin “shaidar ƙwararru” a cikin kotu. Yana bawa masu karatu kwatankwacin cewa suna goyon bayan tiyolojin JW. Sabili da haka, ana ɓatar da masu karatu akan tunanin marubutan waɗannan mahimman bayanan. A kowane hali, “shaidar masana” na gurɓata fassarar JW ta “gida gida”
4. Akwai batun daga aikin Dr Robertson inda binciken ba shi da kyau, ko kuma ƙoƙari ne na ɓatar da masu karatu.
5. Duk waɗannan suna ɗauke da alamun eisegesis, inda marubutan suke da matukar buƙatar tallafawa ainihin akida.
6. Wani abin kallo mai ban sha'awa: gaskiyar cewa dukkan waɗannan malamai (shaidar ƙwararru) JWs suna ɗaukar su a zaman wani ɓangare na Kiristendam. JW ilimin tauhidi yana koyar da cewa sun yi ridda kuma suna yin wasiyyar Shaiɗan. Wannan yana nufin cewa JWs suna ambaton waɗanda suke bin shaidan ne. Wata sabani ce a cikin ilimin tauhidi na JWs kuma wannan na buƙatar binciken daban.

Muna da ingantacciyar hanyar ingantacciyar shaida don bincika. Wannan zai zama littafin Bible, Ayyukan Manzanni. Wannan shi ne farkon tarihi game da sabon imani kuma abin da aka maida hankali a littafin shine tafiyar shekaru 30 na "Bishara game da Yesu" tafiya daga Urushalima, mahaifar ƙungiyar kirista, zuwa birni mafi mahimmanci a wancan lokacin, Rome . Muna buƙatar ganin idan asusun a cikin Ayyukan Manzanni suna goyan bayan fassarar "gida zuwa gida". Wannan za'ayi la'akari dashi a Sashi na 3.

Latsa nan don duba Sashi na 3 na wannan jerin.

________________________________

[i] Frederick William Danker (Yuli 12, 1920 - Fabrairu 2, 2012) sanannen masanin Sabon Alkawari ne kuma sananne Koine Girkanci lexicographer don ƙarni biyu, aiki tare F. Wilbur Gingrich a matsayin edita na Bauer Lexicon farawa a cikin 1957 har zuwa lokacin buga bugu na biyu a cikin 1979, kuma a matsayin edita ne kawai daga 1979 har zuwa lokacin buga littafin 3rd, sabunta shi da sakamakon karatun zamani, da sauya shi zuwa SGML don ba da damar a buga shi sauƙi a cikin nau'ikan lantarki, da inganta haɓakar amfani da mai amfani da ruwan lexicon, kazalika da rubutun buga rubutu.

[ii] Places of wuraren da aka kalle su kamar haka, yin amfani da rarrabuwa w. acc., x ta x (Arrian., Anab. 4, 21, 10 κ. Σκηνήν = alfarwar ta alfarwar) ko daga x zuwa x: ʼ οἶκον daga gida zuwa gida (Tsarin III, 904, 20 p. 125 [104 talla] ἡ κατʼ οἰκίαν ἀπογραφή) Ac 2: 46b; 5:42 (duka biyu a cikin bibiyu zuwa majalisun gidaje da majami'u; w probabasa da yiwuwar NRSV 'a gida'); cp. 20: 20. Likew. pl. . οἴκους εἰσπορευόμενος 8: 3. . συναγωγάς 22: 19. . πόλιν (Jos., Ant. 6, 73) daga gari zuwa gari IRo 9: 3, amma a cikin kowane gari (guda) Ac 15: 21; 20:23; Tit 1: 5. Hakanan κ. c πᾶσαν (c. Herodian 1, 14, 9) Ac 15: 36; . πόλιν 20:23 D. κ. καὶ κώμην Lk 8: 1; cp. vs. 4.

[iii] Balz, HR, & Schneider, G. (1990–). Egamus na fassarar Sabon Alkawari (Vol. 2, p. 253). Grand Rapids, Mich: Eerdmans.

[iv] Balz, HR, & Schneider, G. (1990–). Egamus na fassarar Sabon Alkawari (Vol. 2, p. 253). Grand Rapids, Mich: Eerdmans.

[v] RCH Lenski (1864–1936) fitaccen malamin addinin Lutheran ne kuma mai sharhi. Ya yi karatu a Makarantar Tauhidin tauhidin Lutheran a Columbus, Ohio, kuma bayan samun Likitansa na Allahntaka ya zama shugaban makarantar. Ya kuma yi aiki a matsayin farfesa a Babban Seminary (yanzu Seminary Lutheran Seminary) a Columbus, Ohio, inda ya koyar da tafsiri, koyarwar koyarwar kare kai, da homiletics. Littattafansa masu yawa da sharhinsa an rubuta su ne daga mahangar Lutheran masu ra'ayin mazan jiya. Lenski ya wallafa Sharhin Lenski game da Sabon Alkawari, jerin ƙarar 12-juzu'in da suka ba da fassarar ainihin Sabon Alkawari.

[vi] Dakta AT Robertson an haife shi ne a Cherbury kusa da Chatham, Virginia. Yayi karatu a Kwalejin Wake (NC) (1885) kuma a Kudancin Baptist tauhidin Seminary (SBTS), Louisville, Kentucky (Th. M., 1888), inda daga baya ya kasance malami kuma Farfesa na fassarar Sabon Alkawari, kuma ya kasance a wannan matsayin har zuwa wata rana a cikin 1934.

[vii] Rev Abiel Abbot Livermore dattijo ne, an haife shi a 1811 kuma ya mutu a 1892. Ya rubuta sharhi game da Sabon Alkawari.

Eleasar

JW fiye da shekaru 20. Kwanan nan ya yi murabus a matsayin dattijo. Maganar Allah kawai gaskiya ce kuma ba za ta iya amfani da mu ba muna cikin gaskiya kuma. Eleasar na nufin "Allah ya taimake" kuma ina cike da godiya.