142. Kiri	Paper 142
Paasapüha Jeruusalemmas	The Passover at Jerusalem
142:0.1 (1596.1) APRILLIKUUS töötas Jeesus koos apostlitega Jeruusalemmas, kuid igal õhtul läksid nad ööseks Betaaniasse. Jeesus ise veetis iga nädal ühe või kaks ööd Kreeka juudi Flaviuse kodus, kuhu paljud tuntud juudid tulid salaja talle küsimusi esitama.	142:0.1 (1596.1) THE month of April Jesus and the apostles worked in Jerusalem, going out of the city each evening to spend the night at Bethany. Jesus himself spent one or two nights each week in Jerusalem at the home of Flavius, a Greek Jew, where many prominent Jews came in secret to interview him.
142:0.2 (1596.2) Esimesel Jeruusalemmas veedetud päeval külastas Jeesus oma endist sõpra Hannast, kunagist ülempreestrit ja Sebedeuse naise Saloome sugulast. Hannas oli Jeesusest ja tema õpetustest kuulnud ning kui Jeesus ülempreestrile külla läks, võeti teda vastu väga jahedalt. Tajunud Hannase jahedust, lahkus Jeesus kohe, öeldes: „Hirm on inimese põhiline orjastaja ja uhkus tema suur nõrkus, kas sina annad ennast nende mõlema, rõõmu-ja vabadusehävitaja orjusse?” Ent Hannas ei vastanud. Meister nägi Hannast uuesti alles siis, kui too koos oma väimehega Inimese Poja üle kohut mõistis.	142:0.2 (1596.2) The first day in Jerusalem Jesus called upon his friend of former years, Annas, the onetime high priest and relative of Salome, Zebedee’s wife. Annas had been hearing about Jesus and his teachings, and when Jesus called at the high priest’s home, he was received with much reserve. When Jesus perceived Annas’s coldness, he took immediate leave, saying as he departed: “Fear is man’s chief enslaver and pride his great weakness; will you betray yourself into bondage to both of these destroyers of joy and liberty?” But Annas made no reply. The Master did not again see Annas until the time when he sat with his son-in-law in judgment on the Son of Man.
1. Õpetustöö templis ^top	1. Teaching in the Temple ^top
142:1.1 (1596.3) Iga päev kogu selle kuu õpetas Jeesus või mõni apostlitest templis. Kui paasapüha rahvahulgad juba liiga suureks kasvasid ja kõik ei pääsenud enam templisse õpetusi kuulama, hakkasid apostlid paljusid õpperühmi juhtima väljaspool pühasid õuesid. Nende sõnumi tuum oli järgmine:	142:1.1 (1596.3) Throughout this month Jesus or one of the apostles taught daily in the temple. When the Passover crowds were too great to find entrance to the temple teaching, the apostles conducted many teaching groups outside the sacred precincts. The burden of their message was:
142:1.2 (1596.4) 1. taevariik on ligidal;	142:1.2 (1596.4) 1. The kingdom of heaven is at hand.
142:1.3 (1596.5) 2. uskudes Jumalasse kui Isasse, võite pääseda taevariiki ja saada seeläbi Jumala poegadeks;	142:1.3 (1596.5) 2. By faith in the fatherhood of God you may enter the kingdom of heaven, thus becoming the sons of God.
142:1.4 (1596.6) 3. taevariigi elu reegel on armastus — ülim andumus Jumalale, armastades samal ajal ligimest nagu iseennast;	142:1.4 (1596.6) 3. Love is the rule of living within the kingdom—supreme devotion to God while loving your neighbor as yourself.
142:1.5 (1596.7) 4. taevariigi seadus on Isa tahtele kuuletumine, mis kannab vaimuvilja inimese isiklikus elus.	142:1.5 (1596.7) 4. Obedience to the will of the Father, yielding the fruits of the spirit in one’s personal life, is the law of the kingdom.
142:1.6 (1596.8) Paasapüha tähistama tulnud rahvahulgad kuulasid seda Jeesuse õpetust ja sajad neist rõõmustasid hea uudise üle. Juutide tähtsamatele preestritele ja valitsejatele hakkas Jeesus koos oma apostlitega suurt muret tekitama ning nad vaidlesid omavahel, mida tuleks nendega peale hakata.	142:1.6 (1596.8) The multitudes who came to celebrate the Passover heard this teaching of Jesus, and hundreds of them rejoiced in the good news. The chief priests and rulers of the Jews became much concerned about Jesus and his apostles and debated among themselves as to what should be done with them.
142:1.7 (1596.9) Lisaks jutlustamisele templis ja selle ümber tegid apostlid ning neisse uskujad paasapühale saabunud rahvahulga seas palju isiklikku tööd. Neid kuulanud mehed ja naised omakorda kandsid uudise Jeesuse sõnumist sellelt paasapühalt Rooma impeeriumi kaugeimatesse osadesse, samuti Itta. Nii sai alguse taevariigi evangeeliumi levik ka välismaailma. Jeesuse töö ei piirdunud enam Palestiinaga.	142:1.7 (1596.9) Besides teaching in and about the temple, the apostles and other believers were engaged in doing much personal work among the Passover throngs. These interested men and women carried the news of Jesus’ message from this Passover celebration to the uttermost parts of the Roman Empire and also to the East. This was the beginning of the spread of the gospel of the kingdom to the outside world. No longer was the work of Jesus to be confined to Palestine.
2. Jumala viha ^top	2. God’s Wrath ^top
142:2.1 (1597.1) Jeruusalemmas viibis paasapühapidustustel keegi Jaakob, rikas juudi kaupmees Kreetalt, kes tuli Andrease juurde paluma isiklikku kohtumist Jeesusega. Andreas korraldas talle salajase kohtumise Jeesusega järgmisel õhtul Flaviuse kodus. See mees ei saanud Meistri õpetustest aru ja oli tulnud sellepärast, et soovis jumalariigi kohta lähemalt küsida. Jaakob ütles Jeesusele: „Aga rabi, Mooses ja vanaaja prohvetid ütlesid, et Jahve on kiivas Jumal, suure viha ja ägeda raevuga Jumal. Prohvetid ütlevad, et ta vihkab pahategijaid ja maksab kätte neile, kes tema seadustele ei kuuletu. Sina oma jüngritega õpetad meile, et Jumal on hea ja kaastundlik Isa, kes armastab kõiki inimesi nii väga, et tahaks võtta nad sellesse uude taevariiki, mille peatset saabumist te kuulutate.”	142:2.1 (1597.1) There was in Jerusalem in attendance upon the Passover festivities one Jacob, a wealthy Jewish trader from Crete, and he came to Andrew making request to see Jesus privately. Andrew arranged this secret meeting with Jesus at Flavius’s home the evening of the next day. This man could not comprehend the Master’s teachings, and he came because he desired to inquire more fully about the kingdom of God. Said Jacob to Jesus: “But, Rabbi, Moses and the olden prophets tell us that Yahweh is a jealous God, a God of great wrath and fierce anger. The prophets say he hates evildoers and takes vengeance on those who obey not his law. You and your disciples teach us that God is a kind and compassionate Father who so loves all men that he would welcome them into this new kingdom of heaven, which you proclaim is so near at hand.”
142:2.2 (1597.2) Kui Jaakob oma jutu oli lõpetanud, vastas Jeesus: „Jaakob, sa oled õigesti esitanud vanaaja prohvetite arusaamu, kes on õpetanud oma põlvkonna lapsi vastavalt oma aja valgusele. Meie Isa Paradiisis on muutumatu. Ent arusaam tema olemusest on Moosese ajast Aamose ajani ja isegi prohvet Jesaja põlvkonnani avardunud ning kasvanud. Ja nüüd olen mina tulnud lihas ilmutama Isa uues auhiilguses ja näitama tema armastust ning halastust kõigi maailmade kõigile inimestele. Sedamööda, kuidas evangeelium sellest taevariigist levib oma rõõmu- ja hea tahte sõnumiga üle kogu maailma ja iga inimeseni, arenevad kõigi rahvaste perede vahel täiuslikumad ja paremad suhted. Aja möödudes hakkavad isad ja nende lapsed üksteist rohkem armastama ning sel viisil tekib parem arusaam taevase Isa armastusest oma maiste laste vastu. Pea meeles, Jaakob, et hea ja õige isa armastab oma peret tervikuna — kui peret — , armastades samas tõeliselt ja südamest ka iga üksikut pereliiget.”	142:2.2 (1597.2) When Jacob finished speaking, Jesus replied: “Jacob, you have well stated the teachings of the olden prophets who taught the children of their generation in accordance with the light of their day. Our Father in Paradise is changeless. But the concept of his nature has enlarged and grown from the days of Moses down through the times of Amos and even to the generation of the prophet Isaiah. And now have I come in the flesh to reveal the Father in new glory and to show forth his love and mercy to all men on all worlds. As the gospel of this kingdom shall spread over the world with its message of good cheer and good will to all men, there will grow up improved and better relations among the families of all nations. As time passes, fathers and their children will love each other more, and thus will be brought about a better understanding of the love of the Father in heaven for his children on earth. Remember, Jacob, that a good and true father not only loves his family as a whole—as a family—but he also truly loves and affectionately cares for each individual member.”
142:2.3 (1597.3) Olles taevase Isa olemuse üle üsna pikalt arutlenud, ütles Jeesus: „Sina, Jaakob, oled paljude laste isa ja tead hästi, et minu sõnades on tõde.” Ja Jaakob vastas: „Aga Meister, kes ütles sulle, et ma olen kuue lapse isa? Kuidas sa seda minu kohta tead?” Ja Meister lausus: „Piisab, kui ma ütlen, et Isa ja Poeg teavad kõike, sest nad näevad tõepoolest kõike. Armastades oma lapsi maapealse isana, pead sa nüüd mõistma oma taevase Isa tõelist armastust sinu vastu — mitte lihtsalt kui Aabrahami lapse, vaid sinu, sinu isikliku hinge vastu.”	142:2.3 (1597.3) After considerable discussion of the heavenly Father’s character, Jesus paused to say: “You, Jacob, being a father of many, know well the truth of my words.” And Jacob said: “But, Master, who told you I was the father of six children? How did you know this about me?” And the Master replied: “Suffice it to say that the Father and the Son know all things, for indeed they see all. Loving your children as a father on earth, you must now accept as a reality the love of the heavenly Father for you—not just for all the children of Abraham, but for you, your individual soul.”
142:2.4 (1597.4) Ja Jeesus jätkas: „Kui su lapsed on väga väikesed ja rumalad ning sa pead neid nuhtlema, võivad nad mõelda, et nende isa on raevukas ja täis vihavimma. Nad ei näe oma ebaküpsuses karistuse taga isa ettenägelikku ja kasvatada soovivat armastust. Kas poleks aga neil lastel rumal jääda varasemate vääritimõistetud ettekujutuste juurde oma isast, kui nad täiskasvanud meesteks ja naisteks saavad? Meeste ja naistena peaksid nad nüüd aduma oma isa armastust kõigis neis nooruses kogetud karistustes. Ning kas ei peaks inimkond sajandite möödudes hakkama paremini aru saama taevase Isa tõelisest olemusest ja armastavast loomusest? Mis kasu on vaimuvalguse andmisest järjestikustele põlvkondadele, kui te näete Jumalat endiselt nii, nagu Mooses ja prohvet teda nägid? Ma ütlen sulle, Jaakob, et praeguse tunni säravas valguses peaksid sa nägema Isa teistsugusena, kui teda varem on nähtud. Ning teda sellisena nähes peaksid sa rõõmuga astuma kuningriiki, kus valitseb niisugune halastav Isa, ning laskma tema armastusetahtel nüüdsest oma elu juhtida.”	142:2.4 (1597.4) Then Jesus went on to say: “When your children are very young and immature, and when you must chastise them, they may reflect that their father is angry and filled with resentful wrath. Their immaturity cannot penetrate beyond the punishment to discern the father’s farseeing and corrective affection. But when these same children become grown-up men and women, would it not be folly for them to cling to these earlier and misconceived notions regarding their father? As men and women they should now discern their father’s love in all these early disciplines. And should not mankind, as the centuries pass, come the better to understand the true nature and loving character of the Father in heaven? What profit have you from successive generations of spiritual illumination if you persist in viewing God as Moses and the prophets saw him? I say to you, Jacob, under the bright light of this hour you should see the Father as none of those who have gone before ever beheld him. And thus seeing him, you should rejoice to enter the kingdom wherein such a merciful Father rules, and you should seek to have his will of love dominate your life henceforth.”
142:2.5 (1598.1) Ja Jaakob vastas: „Rabi, ma usun, ja soovin, et sa juhiksid mind Isa kuningriiki.”	142:2.5 (1598.1) And Jacob answered: “Rabbi, I believe; I desire that you lead me into the Father’s kingdom.”
3. Arusaam Jumalast ^top	3. The Concept of God ^top
142:3.1 (1598.2) Kaksteist apostlit, kelle enamik oli seda arutelu Jumala olemusest pealt kuulanud, esitasid Jeesusele tol õhtul taevase Isa kohta palju küsimusi. Meistri vastused on kõige parem edasi anda järgmise nüüdisaegses sõnastuses kokkuvõttena:	142:3.1 (1598.2) The twelve apostles, most of whom had listened to this discussion of the character of God, that night asked Jesus many questions about the Father in heaven. The Master’s answers to these questions can best be presented by the following summary in modern phraseology:
142:3.2 (1598.3) Jeesus noomis neid kahtteist leebelt, öeldes sisuliselt järgmist: Kas te ei tea siis, kuidas idee Jahvest on iisraeli pärimustes arenenud ning mida pühakirjades Jumaladoktriini kohta õpetatakse? Ning Meister seletas apostlitele, kuidas arusaam Jumalusest on kogu juudi rahva arenguloo jooksul kujunenud. Ta juhtis tähelepanu järgmistele etappidele Jumala-idee kasvus:	142:3.2 (1598.3) Jesus mildly upbraided the twelve, in substance saying: Do you not know the traditions of Israel relating to the growth of the idea of Yahweh, and are you ignorant of the teaching of the Scriptures concerning the doctrine of God? And then did the Master proceed to instruct the apostles about the evolution of the concept of Deity throughout the course of the development of the Jewish people. He called attention to the following phases of the growth of the God idea:
142:3.3 (1598.4) 1. Jahve—Siinai sugukondade jumal. See oli primitiivne arusaam Jumalusest, mille Mooses tõstis Iisraeli Issand Jumalana kõrgemale tasemele. Taevane Isa ei jäta kunagi oma maiste laste siirast palveldamist vastu võtmata, ükskõik kui tahumatu ka poleks nende arusaam Jumalusest või missuguse nimega nad tema jumalikku olemust ka ei tähistaks;	142:3.3 (1598.4) 1. Yahweh—the god of the Sinai clans. This was the primitive concept of Deity which Moses exalted to the higher level of the Lord God of Israel. The Father in heaven never fails to accept the sincere worship of his children on earth, no matter how crude their concept of Deity or by what name they symbolize his divine nature.
142:3.4 (1598.5) 2. Kõigekõrgem. Seda arusaama taevasest Isast kuulutas Aabrahamile Melkisedek ning selle kandsid Saalemist edasi need, kes uskusid seda avaramat ja laiemat Jumaluse-ideed. Aabraham ja ta vend lahkusid Uurist, sest seal oli võimust võtnud päikese palveldamine, ning hakkasid uskuma Melkisedeki õpetust El Elyonist — Kõigekõrgemast Jumalast. Nende arusaamas Jumalast olid liitunud ja segunenud varasemad, Mesopotaamiast pärit ideed ja doktriin Kõigekõrgemast;	142:3.4 (1598.5) 2. The Most High. This concept of the Father in heaven was proclaimed by Melchizedek to Abraham and was carried far from Salem by those who subsequently believed in this enlarged and expanded idea of Deity. Abraham and his brother left Ur because of the establishment of sun worship, and they became believers in Melchizedek’s teaching of El Elyon—the Most High God. Theirs was a composite concept of God, consisting in a blending of their older Mesopotamian ideas and the Most High doctrine.
142:3.5 (1598.6) 3. El Šaddai. Tol varasel ajal palveldasid paljud heebrealased El Šaddaid, egiptlaste arusaama taevasest Jumalast, mida nad õppisid tundma Niilusemaal vangipõlves olles. Kõik kolm arusaama Jumalast ühinesid alles tükk aega pärast Melkisedekit ühtseks doktriiniks loojast Jumalusest, Iisraeli Issandast Jumalast;	142:3.5 (1598.6) 3. El Shaddai. During these early days many of the Hebrews worshiped El Shaddai, the Egyptian concept of the God of heaven, which they learned about during their captivity in the land of the Nile. Long after the times of Melchizedek all three of these concepts of God became joined together to form the doctrine of the creator Deity, the Lord God of Israel.
142:3.6 (1598.7) 4. Elohim. Õpetus Paradiisi-Kolmsusest pärineb veel Aadama aegadest. Kas te ei mäleta, et pühakirja alguses öeldakse: „Alguses lõid Jumalad taevad ja maa”? See näitab, et tolle üriku koostamise ajal oli meie esiisade religioonis juurdunud arusaam Kolmsusest kui kolmest Jumalast üheskoos;	142:3.6 (1598.7) 4. Elohim. From the times of Adam the teaching of the Paradise Trinity has persisted. Do you not recall how the Scriptures begin by asserting that “In the beginning the Gods created the heavens and the earth”? This indicates that when that record was made the Trinity concept of three Gods in one had found lodgment in the religion of our forebears.
142:3.7 (1598.8) 5. Ülim Jahve. Jesaja ajaks olid need uskumused Jumalast avardunud arusaamaks Kõiksest Loojast, kes oli ühtaegu kõikvõimas ja kõikselt halastav. Ning see arenev ja avarduv arusaam Jumalast tõrjus kõik varasemad Jumaluse-ideed meie isade religioonist praktiliselt välja;	142:3.7 (1598.8) 5. The Supreme Yahweh. By the times of Isaiah these beliefs about God had expanded into the concept of a Universal Creator who was simultaneously all-powerful and all-merciful. And this evolving and enlarging concept of God virtually supplanted all previous ideas of Deity in our fathers’ religion.
142:3.8 (1598.9) 6. Taevane Isa. Nüüd tunneme Jumalat kui meie taevast Isa. Meie õpetus loob religiooni, milles uskuja on Jumala poeg. See ongi taevariigi evangeeliumi hea sõnum. Isaga koos eksisteerivad Poeg ja Vaim ning nende Paradiisi Jumaluste olemuse ja hoolitsuse ilmutamine muutub tõusvate Jumala poegade igavese vaimse progressi lõpututel ajastutel üha avaramaks ja eredamaks. Sisimas elav vaim tunneb kõigil aegadel ja ajastutel kõigi inimolendite tõelises palveldamises — mis on seotud nende isikliku vaimse arenguga — ära austusavalduse taevasele Isale.	142:3.8 (1598.9) 6. The Father in heaven. And now do we know God as our Father in heaven. Our teaching provides a religion wherein the believer is a son of God. That is the good news of the gospel of the kingdom of heaven. Coexistent with the Father are the Son and the Spirit, and the revelation of the nature and ministry of these Paradise Deities will continue to enlarge and brighten throughout the endless ages of the eternal spiritual progression of the ascending sons of God. At all times and during all ages the true worship of any human being—as concerns individual spiritual progress—is recognized by the indwelling spirit as homage rendered to the Father in heaven.
142:3.9 (1599.1) Apostlid polnud veel kunagi varem olnud nii ehmunud kui nüüd, kuuldes Jeesust selgitamas, kuidas arusaam Jumalast on eelmiste põlvkondade jooksul juutide meeles kasvanud; nad olid liialt hämmeldunud, et küsimusi esitada. Nad istusid vaikides Jeesuse ees ja Meister jätkas: „Te oleksite neid tõdesid teadnud, kui oleksite pühakirju lugenud. Kas te pole lugenud Saamueli raamatust: „Aga Issanda viha süttis põlema Iisraeli vastu, nii et ta kihutas Taaveti nende vastu, öeldes: „Mine, loe ära Iisrael ja Juuda””? Ning selles pole midagi imelikku, sest Saamueli ajal uskusid Aabrahami lapsed tõesti, et Jahve oli loonud nii hea kui ka kurja. Kui aga üks hilisem kirjatundja neid sündmusi jutustas ajal, mil juutide arusaam Jumala olemusest oli avardunud, ei julgenud ta Jahvele kurjust omistada, seepärast ütles ta: „Aga saatan tõusis Iisraeli vastu ja õhutas Taavetit, et ta Iisraeli ära loeks”. Kas te ei saa siis aru, et need kirjakohad pühakirjades näitavad selgesti, kuidas arusaam Jumala olemusest on iga põlvkonnaga avardunud?	142:3.9 (1599.1) Never before had the apostles been so shocked as they were upon hearing this recounting of the growth of the concept of God in the Jewish minds of previous generations; they were too bewildered to ask questions. As they sat before Jesus in silence, the Master continued: “And you would have known these truths had you read the Scriptures. Have you not read in Samuel where it says: ‘And the anger of the Lord was kindled against Israel, so much so that he moved David against them, saying, go number Israel and Judah’? And this was not strange because in the days of Samuel the children of Abraham really believed that Yahweh created both good and evil. But when a later writer narrated these events, subsequent to the enlargement of the Jewish concept of the nature of God, he did not dare attribute evil to Yahweh; therefore he said: ‘And Satan stood up against Israel and provoked David to number Israel.’ Cannot you discern that such records in the Scriptures clearly show how the concept of the nature of God continued to grow from one generation to another?
142:3.10 (1599.2) Te oleksite pidanud ka mõistma, kuidas täies kooskõlas nende avardunud arusaamadega jumalikkusest kasvas arusaam jumalikest seadustest. Kui Iisraeli lapsed enne Jahve-arusaama avardumist Egiptusest pääsesid, oli neil kümme käsku, mis olid neile seaduseks ajani, mil nad Siinai all laagrisse jäid. Ja need kümme käsku olid:	142:3.10 (1599.2) “Again should you have discerned the growth of the understanding of divine law in perfect keeping with these enlarging concepts of divinity. When the children of Israel came out of Egypt in the days before the enlarged revelation of Yahweh, they had ten commandments which served as their law right up to the times when they were encamped before Sinai. And these ten commandments were:
142:3.11 (1599.3) 1. sa ei tohi kummardada ühtki teist jumalat, sest Issand on kiivas Jumal;	142:3.11 (1599.3) “1. You shall worship no other god, for the Lord is a jealous God.
142:3.12 (1599.4) 2. sa ei tohi endale teha valatud jumalaid;	142:3.12 (1599.4) “2. You shall not make molten gods.
142:3.13 (1599.5) 3. sa ei tohi jätta pidamata hapnemata leibade püha;	142:3.13 (1599.5) “3. You shall not neglect to keep the feast of unleavened bread.
142:3.14 (1599.6) 4. kõik su esmasündinud pojad ja su isaste kariloomade esmikud on minu päralt, ütleb Issand;	142:3.14 (1599.6) “4. Of all the males of men or cattle, the first-born are mine, says the Lord.
142:3.15 (1599.7) 5. kuus päeva võid sa teha tööd, aga seitsmendal päeval pead sa puhkama;	142:3.15 (1599.7) “5. Six days you may work, but on the seventh day you shall rest.
142:3.16 (1599.8) 6. pea uudsevilja lõikamise püha ja vilja lõikustänupüha aasta lõpus;	142:3.16 (1599.8) “6. You shall not fail to observe the feast of the first fruits and the feast of the ingathering at the end of the year.
142:3.17 (1599.9) 7. sa ei tohi ohverdada ühegi tapaohvri verd koos hapnenud leivaga;	142:3.17 (1599.9) “7. You shall not offer the blood of any sacrifice with leavened bread.
142:3.18 (1599.10) 8. paasapüha tapaohver ei tohi seista üle öö hommikuni;	142:3.18 (1599.10) “8. The sacrifice of the feast of the Passover shall not be left until morning.
142:3.19 (1599.11) 9. parim osa oma põllu uudseviljast vii Issanda, oma Jumala kotta;	142:3.19 (1599.11) “9. The first of the first fruits of the ground you shall bring to the house of the Lord your God.
142:3.20 (1599.12) 10. ära keeda kitsetalle ta ema piimas.	142:3.20 (1599.12) “10. You shall not seethe a kid in its mother’s milk.
142:3.21 (1599.13) Ning siis, Siinai mäel, keset müristamist ja välku, andis Mooses neile kümme uut käsku, mis on, nagu te kõik peaksite möönma, väärtuslikumad ütlused, saatmaks Jumaluse Jahve-arusaama avardumist. Ning kas te pole kunagi märganud nende käskude esinemist pühakirjades kahel korral: esimesel juhul põhjendati sabati pidamist Egiptusest pääsemisega, hilisemas ürikus nõudsid aga meie esiisade arenenumad usulised tõekspidamised selle seisukoha muutmist, et tunnistada sabatipidamise põhjendusena loomise fakti?	142:3.21 (1599.13) “And then, amidst the thunders and lightnings of Sinai, Moses gave them the new ten commandments, which you will all allow are more worthy utterances to accompany the enlarging Yahweh concepts of Deity. And did you never take notice of these commandments as twice recorded in the Scriptures, that in the first case deliverance from Egypt is assigned as the reason for Sabbath keeping, while in a later record the advancing religious beliefs of our forefathers demanded that this be changed to the recognition of the fact of creation as the reason for Sabbath observance?
142:3.22 (1599.14) Ja ehk tuleb teile meelde, et need kümme negatiivset käsku muudeti Jesaja aja vaimse valgustumise mõjul uuesti suureks ja positiivseks armastuse seaduseks, käsuks armastada Jumalat üle kõige ja oma ligimest nagu iseennast. See ülim Jumala ja inimese armastamise seadus ongi kõik, mida inimene peab järgima.”	142:3.22 (1599.14) “And then will you remember that once again—in the greater spiritual enlightenment of Isaiah’s day—these ten negative commandments were changed into the great and positive law of love, the injunction to love God supremely and your neighbor as yourself. And it is this supreme law of love for God and for man that I also declare to you as constituting the whole duty of man.”
142:3.23 (1600.1) Kui ta jutu lõpetas, ei küsinud keegi temalt midagi. Nad kõik läksid magama.	142:3.23 (1600.1) And when he had finished speaking, no man asked him a question. They went, each one to his sleep.
4. Flavius ja Kreeka kultuur ^top	4. Flavius and Greek Culture ^top
142:4.1 (1600.2) Kreeka juut Flavius oli väravate juures pöördunu, keda polnud ei ümber lõigatud ega ristitud. Ta armastas väga kauneid maale ja skulptuure, mistõttu oli tema maja Jeruusalemmas väga ilus. See kodu oli oivaliselt kaunistatud hindamatute varadega, mida ta oli siin-seal maailmas reisides kogunud. Kui tal tuli esmakordselt mõte Jeesus endale külla kutsuda, kartis ta, et Meister võib niinimetatud kujutisi nähes pahaseks saada. Flavius oli aga meeldivalt üllatunud, kui Jeesus, astunud tema majja, ei noominud teda majas kõikjal leiduvate oletatavate ebajumalakummardamise objektide pärast, vaid ilmutas kogu kollektsiooni vastu suurt huvi ja esitas iga eseme kohta palju lugupidavaid küsimusi, kuna Flavius käis temaga toast tuppa ja näitas talle kõiki oma lemmikkujusid.	142:4.1 (1600.2) Flavius, the Greek Jew, was a proselyte of the gate, having been neither circumcised nor baptized; and since he was a great lover of the beautiful in art and sculpture, the house which he occupied when sojourning in Jerusalem was a beautiful edifice. This home was exquisitely adorned with priceless treasures which he had gathered up here and there on his world travels. When he first thought of inviting Jesus to his home, he feared that the Master might take offense at the sight of these so-called images. But Flavius was agreeably surprised when Jesus entered the home that, instead of rebuking him for having these supposedly idolatrous objects scattered about the house, he manifested great interest in the entire collection and asked many appreciative questions about each object as Flavius escorted him from room to room, showing him all of his favorite statues.
142:4.2 (1600.3) Meister nägi, et võõrustaja oli tema kunstisõbralikust suhtumisest hämmastunud, ja ütles seepärast, kui nad olid kogu kollektsiooni üle vaadanud: „Miks sa kardad, et sulle tehakse etteheiteid selle pärast, et sa hindad minu Isa loodud ja inimese kunstnikukätega kujundatud asjade ilu? Miks peaksid kõik inimesed graatsia ja ilu taasloomist pahaks panema vaid sellepärast, et Mooses püüdis kunagi võidelda ebajumalakummardamisega ja väärjumalate palveldamisega? Ma ütlen sulle, Flavius, et Moosese lapsed on temast valesti aru saanud ning teinud nüüd väärjumalad isegi tema pühakujude ning taevaseid ja maiseid asju kujutavate piltide vastastest keeldudest. Aga kui Mooses isegi õpetas tolle aja tumestatud meelele neid keelde, kuidas puudutab see siis tänast päeva, mil taevast Isa ilmutatakse kõikse Vaimse Valitsejana kõige üle? Ja Flavius, mina kuulutan, et saabuvas taevariigis ei hakata enam õpetama, mida kõike ei tohi kummardada. Inimesed ei pea järgima enam käske hoiduda sellest ja mitte teha teist, vaid peavad pigem täitma oma ühtainust ülimat kohust. See inimese kohus väljendub kahes suures eesõiguses: lõpmatu Looja, Paradiisi-Isa siiras palveldamises ja oma kaasinimeste armastavas teenimises. Kui armastad oma ligimest nagu iseennast, siis sa tead tõesti, et oled Jumala poeg.	142:4.2 (1600.3) The Master saw that his host was bewildered at his friendly attitude toward art; therefore, when they had finished the survey of the entire collection, Jesus said: “Because you appreciate the beauty of things created by my Father and fashioned by the artistic hands of man, why should you expect to be rebuked? Because Moses onetime sought to combat idolatry and the worship of false gods, why should all men frown upon the reproduction of grace and beauty? I say to you, Flavius, Moses’ children have misunderstood him, and now do they make false gods of even his prohibitions of images and the likeness of things in heaven and on earth. But even if Moses taught such restrictions to the darkened minds of those days, what has that to do with this day when the Father in heaven is revealed as the universal Spirit Ruler over all? And, Flavius, I declare that in the coming kingdom they shall no longer teach, ‘Do not worship this and do not worship that’; no longer shall they concern themselves with commands to refrain from this and take care not to do that, but rather shall all be concerned with one supreme duty. And this duty of man is expressed in two great privileges: sincere worship of the infinite Creator, the Paradise Father, and loving service bestowed upon one’s fellow men. If you love your neighbor as you love yourself, you really know that you are a son of God.
142:4.3 (1600.4) Ajastul, mil mu Isa hästi ei mõistetud, olid Moosese püüded takistada ebajumalakummardamist põhjendatud, kuid saabuval ajajärgul, mil Isa on Poja elu kaudu ilmutatud, muutub selle uue Jumala-ilmutuse tõttu Looja-Isa segiajamine kivist iidolitega või kullast ja hõbedast kujutistega igavesti tarbetuks. Nüüdsest võivad arukad inimesed kunstiväärtustest rõõmu tunda, ilma et see aineline iluhindamine segaks Paradiisi-Isa, kõigi asjade ja olendite Jumala palveldamist ja teenimist.”	142:4.3 (1600.4) “In an age when my Father was not well understood, Moses was justified in his attempts to withstand idolatry, but in the coming age the Father will have been revealed in the life of the Son; and this new revelation of God will make it forever unnecessary to confuse the Creator Father with idols of stone or images of gold and silver. Henceforth, intelligent men may enjoy the treasures of art without confusing such material appreciation of beauty with the worship and service of the Father in Paradise, the God of all things and all beings.”
142:4.4 (1600.5) Flavius uskus kõike, mida Jeesus talle õpetas. Järgmisel päeval läks ta Jordani äärde Betaaniasse ja lasi end Johannese jüngritel ristida. Seda tegi ta sellepärast, et Jeesuse apostlid ei ristinud veel uskujaid. Kui Flavius Jeruusalemma naasis, korraldas ta Jeesusele suure pidusöögi ja kutsus kokku kuuskümmend sõpra. Paljud neist külalistest hakkasid samuti saabuva taevariigi sõnumisse uskuma.	142:4.4 (1600.5) Flavius believed all that Jesus taught him. The next day he went to Bethany beyond the Jordan and was baptized by the disciples of John. And this he did because the apostles of Jesus did not yet baptize believers. When Flavius returned to Jerusalem, he made a great feast for Jesus and invited sixty of his friends. And many of these guests also became believers in the message of the coming kingdom.
5. Jutlus kindlast usust ^top	5. The Discourse on Assurance ^top
142:5.1 (1601.1) Üks Jeesuse suuri jutlusi, mis ta tol paasapühanädalal templis pidas, oli mõeldud vastuseks kellegi Damaskusest tulnud kuulaja küsimusele. See mees küsis Jeesuselt: „Aga rabi, kuidas saame me kindlalt teada, et sind on saatnud Jumal ning et me võime tõesti astuda sellesse taevariiki, mis sinu ja su jüngrite sõnul on ligidal?” Ja Jeesus vastas:	142:5.1 (1601.1) One of the great sermons which Jesus preached in the temple this Passover week was in answer to a question asked by one of his hearers, a man from Damascus. This man asked Jesus: “But, Rabbi, how shall we know of a certainty that you are sent by God, and that we may truly enter into this kingdom which you and your disciples declare is near at hand?” And Jesus answered:
142:5.2 (1601.2) „Minu sõnumi ja mu jüngrite õpetuste üle peate otsustama nende viljade alusel. Kui me kuulutame teile vaimutõdesid, tunnistab teie südames olev vaim meie sõnumi ehtsust. Mis puutub taevariiki ja sellesse, kas taevane Isa teid kindlasti vastu võtab, siis küsin ma teilt, missugune isa teie seast, vääriline ja heasüdamlik isa, hoiaks oma poega ärevas ootuses, kui küsimus puudutab tema seisundit perekonnas või kindlustunnet koha suhtes oma isa armastavas südames? Kas teie, maised isad, piinate heameelega oma lapsi, jättes nad selgusetusse nende koha suhtes teie inimsüdamete püsivas armastuses? Ka teie taevane Isa ei jäta oma vaimu usulapsi nende seisundi suhtes taevariigis kõhklevasse määramatusse. Kui te võtate Jumala vastu oma Isana, siis olete te tõepoolest ja tõeliselt Jumala pojad. Ja kui te olete pojad, kuulute te kindlalt igavesse ja jumalikku pojaseisusesse. Kui te mu sõnu usute, usute sellega Teda, kes mind on saatnud, ja selliselt Isasse uskudes olete endale kindlustanud taevase kodakondsuse. Kui te täidate oma taevase Isa tahet, siis õnnestub teil alati edasi jõuda igavese elu jumalikus taevariigis.	142:5.2 (1601.2) “As to my message and the teaching of my disciples, you should judge them by their fruits. If we proclaim to you the truths of the spirit, the spirit will witness in your hearts that our message is genuine. Concerning the kingdom and your assurance of acceptance by the heavenly Father, let me ask what father among you who is a worthy and kindhearted father would keep his son in anxiety or suspense regarding his status in the family or his place of security in the affections of his father’s heart? Do you earth fathers take pleasure in torturing your children with uncertainty about their place of abiding love in your human hearts? Neither does your Father in heaven leave his faith children of the spirit in doubtful uncertainty as to their position in the kingdom. If you receive God as your Father, then indeed and in truth are you the sons of God. And if you are sons, then are you secure in the position and standing of all that concerns eternal and divine sonship. If you believe my words, you thereby believe in Him who sent me, and by thus believing in the Father, you have made your status in heavenly citizenship sure. If you do the will of the Father in heaven, you shall never fail in the attainment of the eternal life of progress in the divine kingdom.
142:5.3 (1601.3) Ülim Vaim tunnistab koos teie vaimudega, et te olete tõesti Jumala lapsed. Kui te olete Jumala lapsed, siis olete sündinud Jumala vaimust. Kes iganes on sündinud vaimust, sel on sisimas jõudu kõigi kahtluste ületamiseks, ja võti, mis saab jagu kogu ebakindlusest — see on teie usk.	142:5.3 (1601.3) “The Supreme Spirit shall bear witness with your spirits that you are truly the children of God. And if you are the sons of God, then have you been born of the spirit of God; and whosoever has been born of the spirit has in himself the power to overcome all doubt, and this is the victory that overcomes all uncertainty, even your faith.
142:5.4 (1601.4) Prohvet Jesaja ütles neist aegadest rääkides: „Kui meie peale valatakse ülalt vaimu, siis on õigluse vili rahu ning õigluse tulemuseks püsiv rahulik elu ning kindlustunne.” Kõigile, kes tõeliselt sellesse evangeeliumisse usuvad, luban ma tagatiseks, et nad võetakse vastu minu Isa taevariigi igavesse armulisusesse ja igavesse ellu. Seega olete teie, kes te seda sõnumit kuulete ja seda taevariigi evangeeliumi usute, Jumala pojad ja elate igavesti ning teie sündimist vaimust tõendab kogu maailmale see, et te siiralt üksteist armastate.”	142:5.4 (1601.4) “Said the Prophet Isaiah, speaking of these times: ‘When the spirit is poured upon us from on high, then shall the work of righteousness become peace, quietness, and assurance forever.’ And for all who truly believe this gospel, I will become surety for their reception into the eternal mercies and the everlasting life of my Father’s kingdom. You, then, who hear this message and believe this gospel of the kingdom are the sons of God, and you have life everlasting; and the evidence to all the world that you have been born of the spirit is that you sincerely love one another.”
142:5.5 (1601.5) Kuulajate hulgad jäid tundideks Jeesuse juurde, esitades talle küsimusi ja kuulates tähelepanelikult tema lohutavaid vastuseid. Ka apostlitele andis Jeesuse õpetus julgust jutlustada taevariigi evangeeliumi jõulisemalt ja kindlamalt. See kogemus Jeruusalemmas oli kaheteistkümnele suureks innustuseks. See oli nende esimene kokkupuude nii suurte rahvahulkadega ja nad omandasid palju väärtuslikke õppetunde, mis olid neile hilisemas töös suureks abiks.	142:5.5 (1601.5) The throng of listeners remained many hours with Jesus, asking him questions and listening attentively to his comforting answers. Even the apostles were emboldened by Jesus’ teaching to preach the gospel of the kingdom with more power and assurance. This experience at Jerusalem was a great inspiration to the twelve. It was their first contact with such enormous crowds, and they learned many valuable lessons which proved of great assistance in their later work.
6. Nikodeemose külaskäik ^top	6. The Visit with Nicodemus ^top
142:6.1 (1601.6) Ühel õhtul saabus Flaviuse majja Jeesust külastama keegi Nikodeemos, juudi Suurkohtu eakas ja rikas liige. Ta oli selle galilealase õpetustest palju kuulnud ja nüüd tuli ühel õhtupoolikul ise templiõuele neid õpetusi kuulama. Ta oleks käinud Jeesuse õpetusi sagedaminigi kuulamas, kuid kartis, et inimesed näevad teda. Juutide valitsejatel oli Jeesusega nii suuri lahkhelisid, et ükski Suurkohtu liige ei soovinud end temaga avalikult siduda. Seepärast oli Nikodeemos korraldanud Andrease kaudu samal õhtul videviku saabudes isikliku kokkusaamise Jeesusega. Peetrus, Jaakobus ja Johannes olid vestluse algul Flaviuse aias, kuid hiljem läksid nad kõik majja, kus jutuajamine jätkus.	142:6.1 (1601.6) One evening at the home of Flavius there came to see Jesus one Nicodemus, a wealthy and elderly member of the Jewish Sanhedrin. He had heard much about the teachings of this Galilean, and so he went one afternoon to hear him as he taught in the temple courts. He would have gone often to hear Jesus teach, but he feared to be seen by the people in attendance upon his teaching, for already were the rulers of the Jews so at variance with Jesus that no member of the Sanhedrin would want to be identified in any open manner with him. Accordingly, Nicodemus had arranged with Andrew to see Jesus privately and after nightfall on this particular evening. Peter, James, and John were in Flavius’s garden when the interview began, but later they all went into the house where the discourse continued.
142:6.2 (1602.1) Jeesus ei võtnud Nikodeemost vastu mingite eriliste lugupidamisavaldustega, ta ei läinud temaga vesteldes kompromissile ega hakanud teda liialt veenma. Meister ei püüdnud oma salajast külalist tagasi tõrjuda ega olnud ka sarkastiline. Suhetes väljapaistva külalisega jäi Jeesus rahulikuks, tõsiseks ja väärikaks. Nikodeemos ei olnud Suurkohtu ametlik saadik, ta tuli Jeesust vaatama puhtisiklikust ja siirast huvist Meistri õpetuste vastu.	142:6.2 (1602.1) In receiving Nicodemus, Jesus showed no particular deference; in talking with him, there was no compromise or undue persuasiveness. The Master made no attempt to repulse his secretive caller, nor did he employ sarcasm. In all his dealings with the distinguished visitor, Jesus was calm, earnest, and dignified. Nicodemus was not an official delegate of the Sanhedrin; he came to see Jesus wholly because of his personal and sincere interest in the Master’s teachings.
142:6.3 (1602.2) Kui Flavius oli Nikodeemost tutvustanud, ütles too: „Rabi, me teame, et sa oled Jumala juurest tulnud õpetaja, sest ükski inimene ei suudaks nii õpetada, kui temaga ei oleks Jumal. Ja ma soovin sinu õpetustest saabuva kuningriigi kohta lähemalt teada saada.”	142:6.3 (1602.2) Upon being presented by Flavius, Nicodemus said: “Rabbi, we know that you are a teacher sent by God, for no mere man could so teach unless God were with him. And I am desirous of knowing more about your teachings regarding the coming kingdom.”
142:6.4 (1602.3) Jeesus vastas Nikodeemosele: „Tõesti, tõesti, ma ütlen sulle, Nikodeemos, kes ei sünni ülalt, ei või näha jumalariiki.” Siis vastas Nikodeemos: „Kuidas saab inimene uuesti sündida, kui ta on vana? Ta ei saa ju minna tagasi oma ema üska ja teist korda sündida.”	142:6.4 (1602.3) Jesus answered Nicodemus: “Verily, verily, I say to you, Nicodemus, except a man be born from above, he cannot see the kingdom of God.” Then replied Nicodemus: “But how can a man be born again when he is old? He cannot enter a second time into his mother’s womb to be born.”
142:6.5 (1602.4) Jeesus ütles: „Hoolimata sellest ma ütlen sulle: kes ei sünni vaimust, ei saa minna jumalariiki. Lihast sündinu on liha ja vaimust sündinu on vaim. Ära imesta, et ma sulle ütlen: te peate sündima ülalt. Kui tuul puhub, kuuled sa lehtede sahinat, aga tuult ennast ei näe — sa ei näe, kust ta tuleb ja kuhu läheb — ja niisamuti on kõigiga, kes on sündinud vaimust. Liha silmadega võite näha vaimu avaldumisi, kuid mitte vaimu ennast.”	142:6.5 (1602.4) Jesus said: “Nevertheless, I declare to you, except a man be born of the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. But you should not marvel that I said you must be born from above. When the wind blows, you hear the rustle of the leaves, but you do not see the wind—whence it comes or whither it goes—and so it is with everyone born of the spirit. With the eyes of the flesh you can behold the manifestations of the spirit, but you cannot actually discern the spirit.”
142:6.6 (1602.5) Nikodeemos vastas: „Aga ma ei saa aru — kuidas on see võimalik?” Jeesus ütles: „Sina, Iisraeli õpetaja, ei tea seda? Kõigi kohus, kes teavad vaimureaalsustest, on ilmutada neid inimestele, kes näevad ainult ainelise maailma avaldumisi. Ent kas te usute meid, kui me teile taevastest tõdedest kõneleme? On sul, Nikodeemos, julgust uskuda teda, kes on tulnud taevast alla Inimese Pojana?”	142:6.6 (1602.5) Nicodemus replied: “But I do not understand—how can that be?” Said Jesus: “Can it be that you are a teacher in Israel and yet ignorant of all this? It becomes, then, the duty of those who know about the realities of the spirit to reveal these things to those who discern only the manifestations of the material world. But will you believe us if we tell you of the heavenly truths? Do you have the courage, Nicodemus, to believe in one who has descended from heaven, even the Son of Man?”
142:6.7 (1602.6) Ja Nikodeemos ütles: „Aga kuidas leian ma selle vaimu, kes mind kuningriiki astumiseks teiseks muutma hakkab?” Jeesus vastas: „Taevase Isa vaim juba elabki sinu sisimas. Kui lased end sellest ülalt tulnud vaimust juhtida, hakkad peagi ka ise nägema vaimu silmadega ja tänu sellele, et oled kõigest südamest valinud vaimu oma juhiks, sünnidki vaimust, sest sinu elu ainus eesmärk on siis täita oma taevase Isa tahet. Ning kui sa siis vaimust sünnid ja rõõmsalt jumalariiki astud, hakkab sinu igapäevaelu külluslikke vaimuvilju kandma.”	142:6.7 (1602.6) And Nicodemus said: “But how can I begin to lay hold upon this spirit which is to remake me in preparation for entering into the kingdom?” Jesus answered: “Already does the spirit of the Father in heaven indwell you. If you would be led by this spirit from above, very soon would you begin to see with the eyes of the spirit, and then by the wholehearted choice of spirit guidance would you be born of the spirit since your only purpose in living would be to do the will of your Father who is in heaven. And so finding yourself born of the spirit and happily in the kingdom of God, you would begin to bear in your daily life the abundant fruits of the spirit.”
142:6.8 (1602.7) Nikodeemos oli täiesti siiras. See kõik jättis talle sügava mulje, kuid ta lahkus segaduses. Nikodeemos oli enese arendamise ja ohjeldamise ning isegi kõrge moraali osas väga palju saavutanud. Ta oli heade kommetega, egoistlik ja altruistlik, kuid ta ei teadnud, kuidas allutada oma tahet jumaliku Isa tahtele, nii nagu väike laps on valmis alluma targa ja armastava maise isa suunamisele ning juhtimisele, et saada selle kaudu tõeliselt Jumala pojaks, igavese taevariigi arenguliseks pärijaks.	142:6.8 (1602.7) Nicodemus was thoroughly sincere. He was deeply impressed but went away bewildered. Nicodemus was accomplished in self-development, in self-restraint, and even in high moral qualities. He was refined, egoistic, and altruistic; but he did not know how to submit his will to the will of the divine Father as a little child is willing to submit to the guidance and leading of a wise and loving earthly father, thereby becoming in reality a son of God, a progressive heir of the eternal kingdom.
142:6.9 (1603.1) Ent Nikodeemos ei kogunud piisavalt julgust, et taevariiki astuda. Kui tema kolleegid Suurkohtust püüdsid Jeesust ilma kohtumõistmiseta süüdi tunnistada, avaldas ta nõrka protesti, hiljem aga siiski tunnistas koos Joosepiga Arimaatiast kindlalt oma usku ja palus luba võtta Jeesuse ihu, ehkki enamik jüngritest oli Meistri viimaseid kannatusi ja surma nähes hirmuga põgenenud.	142:6.9 (1603.1) But Nicodemus did summon faith enough to lay hold of the kingdom. He faintly protested when his colleagues of the Sanhedrin sought to condemn Jesus without a hearing; and with Joseph of Arimathea, he later boldly acknowledged his faith and claimed the body of Jesus, even when most of the disciples had fled in fear from the scenes of their Master’s final suffering and death.
7. Õppetund perekonnast ^top	7. The Lesson on the Family ^top
142:7.1 (1603.2) Pärast tihedat õpetamise ja isikliku töö perioodi Jeruusalemmas paasapühanädalal veetis Jeesus järgmise kolmapäeva koos apostlitega Betaanias puhates. Toomas esitas tol õhtupoolikul küsimuse, millele ta sai pika ja õpetliku vastuse. Toomas ütles: „Meister, päeval, mil meid taevariigi saadikuteks määrati, rääkisid sa meile paljudest asjadest; sa õpetasid meid oma isiklikku elu elama, aga mida hakkame me rahvale õpetama? Kuidas hakkavad need inimesed elama siis, kui taevariik täielikumalt saabub? Kas sinu jüngritel peaks orje olema? Kas sinu uskujad peaksid taotlema vaesust ja vältima vara omamist? Kas siis valitseb vaid halastus, nii et meil pole enam ei seadusi ega õiglust?” Jeesus ja kaksteist apostlit arutasid Tooma küsimusi kogu selle pärastlõuna ja ka pärast õhtusööki. Käesoleva kirja jaoks teeme Meistri õpetustest järgmise kokkuvõtte:	142:7.1 (1603.2) After the busy period of teaching and personal work of Passover week in Jerusalem, Jesus spent the next Wednesday at Bethany with his apostles, resting. That afternoon, Thomas asked a question which elicited a long and instructive answer. Said Thomas: “Master, on the day we were set apart as ambassadors of the kingdom, you told us many things, instructed us regarding our personal mode of life, but what shall we teach the multitude? How are these people to live after the kingdom more fully comes? Shall your disciples own slaves? Shall your believers court poverty and shun property? Shall mercy alone prevail so that we shall have no more law and justice?” Jesus and the twelve spent all afternoon and all that evening, after supper, discussing Thomas’s questions. For the purposes of this record we present the following summary of the Master’s instruction:
142:7.2 (1603.3) Jeesus püüdis oma apostlitele kõigepealt selgitada, et tema ise elab maa peal ainulaadset elu lihas ning et neid kahtteist on kutsutud osalema selles Inimese Poja annetumiskogemuses. Kaastöötajatena pidid ka nemad kogu selle annetumiskogemuse paljudest piirangutest ja kohustustest kinni pidama. See oli varjatud vihje, et Inimese Poeg on ainus kunagi maa peal elanud isik, kes võib üheaegselt näha Jumala südame sisimasse ja inimhinge sügavatesse soppidesse.	142:7.2 (1603.3) Jesus sought first to make plain to his apostles that he himself was on earth living a unique life in the flesh, and that they, the twelve, had been called to participate in this bestowal experience of the Son of Man; and as such coworkers, they, too, must share in many of the special restrictions and obligations of the entire bestowal experience. There was a veiled intimation that the Son of Man was the only person who had ever lived on earth who could simultaneously see into the very heart of God and into the very depths of man’s soul.
142:7.3 (1603.4) Jeesus selgitas väga lihtsalt, et taevariik on arenguline kogemus, mis saab alguse siin maa peal ja areneb läbi edenevate elutasandite Paradiisini. Sel õhtul väitis ta kindlalt, et taevariigi arengu mingil tulevasel etapil külastab ta seda maailma vaimuväe ja jumaliku auhiilgusega uuesti.	142:7.3 (1603.4) Very plainly Jesus explained that the kingdom of heaven was an evolutionary experience, beginning here on earth and progressing up through successive life stations to Paradise. In the course of the evening he definitely stated that at some future stage of kingdom development he would revisit this world in spiritual power and divine glory.
142:7.4 (1603.5) Edasi selgitas ta, et „taevariigi idee” pole sugugi parim viis inimese ja Jumala suhte illustreerimiseks: ta kasutab seda kõnekujundit vaid sellepärast, et juudi rahvas ootab taevariiki ning et Johannes oli jutlustanud saabuvast taevariigist lähtudes. Jeesus ütles: „Mõne teise ajastu inimesed saavad taevariigi evangeeliumist paremini aru siis, kui seda esitatakse perekonnasuhtena — kui inimene mõistab religiooni õpetusena Jumala isadusest ja inimestevahelisest vendlusest, inimesest kui Jumala pojast.” Siis rääkis Meister mõnda aega maisest perekonnast kui taevase perekonna näitest, korrates taas elu kaht põhilist seadust: esimest käsku — armastust isa kui perekonnapea vastu, ja teist käsku — lastevahelist vastastikust armastust, kus vend armastab venda nii nagu iseennast. Ning ta selgitas, et selline vennalik armastus avaldub alati omakasupüüdmatus ja armastavas ühiskonna teenimises.	142:7.4 (1603.5) He next explained that the “kingdom idea” was not the best way to illustrate man’s relation to God; that he employed such figures of speech because the Jewish people were expecting the kingdom, and because John had preached in terms of the coming kingdom. Jesus said: “The people of another age will better understand the gospel of the kingdom when it is presented in terms expressive of the family relationship—when man understands religion as the teaching of the fatherhood of God and the brotherhood of man, sonship with God.” Then the Master discoursed at some length on the earthly family as an illustration of the heavenly family, restating the two fundamental laws of living: the first commandment of love for the father, the head of the family, and the second commandment of mutual love among the children, to love your brother as yourself. And then he explained that such a quality of brotherly affection would invariably manifest itself in unselfish and loving social service.
142:7.5 (1603.6) Sellele järgnes mälestusväärne arutelu perekonnaelu põhijoontest ning nende kohaldatavusest Jumala ja inimese vahelisele suhtele. Jeesus väitis, et tõeline perekond tugineb järgmisele seitsmele asjaolule:	142:7.5 (1603.6) Following that, came the memorable discussion of the fundamental characteristics of family life and their application to the relationship existing between God and man. Jesus stated that a true family is founded on the following seven facts:
142:7.6 (1604.1) 1. olemasolu. Perekonnas põimuvad looduses valitsevad suhted ja surelike seas sarnasusena täheldatavad nähtused: lapsed pärivad vanematelt teatavaid jooni. Lapsed pärinevad oma vanematest: isiksuse olemasolu sõltub vanemate tahteaktist. Isa ja lapse suhe on omane kogu loodusele ja täidab kogu elavat eksistentsi;	142:7.6 (1604.1) 1. The fact of existence. The relationships of nature and the phenomena of mortal likenesses are bound up in the family: Children inherit certain parental traits. The children take origin in the parents; personality existence depends on the act of the parent. The relationship of father and child is inherent in all nature and pervades all living existences.
142:7.7 (1604.2) 2. turvalisus ja heameel. Tõelised isad tunnevad suurt rõõmu, hoolitsedes oma laste vajaduste eest. Paljud isad ei piirdu ainult laste vajaduste rahuldamisega, vaid tunnevad heameelt ka selle üle, kui saavad neile rõõmu valmistada;	142:7.7 (1604.2) 2. Security and pleasure. True fathers take great pleasure in providing for the needs of their children. Many fathers are not content with supplying the mere wants of their children but enjoy making provision for their pleasures also.
142:7.8 (1604.3) 3. haridus ja koolitus. Targad isad kavandavad hoolikalt oma poegadele ja tütardele hariduse ja piisava koolituse andmist. Noorena valmistatakse neid ette suuremate ülesannete täitmiseks hilisemas elus;	142:7.8 (1604.3) 3. Education and training. Wise fathers carefully plan for the education and adequate training of their sons and daughters. When young they are prepared for the greater responsibilities of later life.
142:7.9 (1604.4) 4. distsipliin ja piirangud. Ettenägelikud isad hoolitsevad oma noorte ja ebaküpsete järglaste vajaliku distsiplineerimise, suunamise, õigele teele juhtimise ja vahel ka piiramise eest;	142:7.9 (1604.4) 4. Discipline and restraint. Farseeing fathers also make provision for the necessary discipline, guidance, correction, and sometimes restraint of their young and immature offspring.
142:7.10 (1604.5) 5. sõbralikkus ja ustavus. Armastav isa peab oma lastega lähedasi ja armastavaid jutuajamisi. Ta on alati valmis nende soove ära kuulama, jagama nende muresid ja aitama neil raskusi ületada. Isa on ülimalt huvitatud oma järglaste pidevast heaolust;	142:7.10 (1604.5) 5. Companionship and loyalty. The affectionate father holds intimate and loving intercourse with his children. Always is his ear open to their petitions; he is ever ready to share their hardships and assist them over their difficulties. The father is supremely interested in the progressive welfare of his progeny.
142:7.11 (1604.6) 6. armastus ja halastus. Kaastundlik isa annab alati andeks, isad ei hau oma lastele kättemaksu. Isad ei ole nagu kohtunikud, vaenlased või võlausaldajad. Tõelised perekonnad rajatakse sallivusele, kannatlikkusele ja andeksandmisele;	142:7.11 (1604.6) 6. Love and mercy. A compassionate father is freely forgiving; fathers do not hold vengeful memories against their children. Fathers are not like judges, enemies, or creditors. Real families are built upon tolerance, patience, and forgiveness.
142:7.12 (1604.7) 7. tuleviku eest hoolitsemine. Ajalikud isad tahavad oma poegadele pärandi jätta. Perekond püsib põlvkonnast põlvkonda. Surm lõpetab ainult ühe põlvkonna ja tähistab teise algust. Surm lõpetab üksikelu, kuid mitte tingimata perekonna.	142:7.12 (1604.7) 7. Provision for the future. Temporal fathers like to leave an inheritance for their sons. The family continues from one generation to another. Death only ends one generation to mark the beginning of another. Death terminates an individual life but not necessarily the family.
142:7.13 (1604.8) Meister arutles mitu tundi, kuidas kohaldada neid perekonnaelu aspekte inimese kui maise lapse suhetele Jumalaga, Paradiisi-Isaga. Ning ta jõudis niisugusele järeldusele: „Ma tunnen kogu seda poja suhet Isaga täiuslikult, sest kõik, mis te peate igaveses tulevikus pojaseisuses saavutama, olen mina nüüdseks juba saavutanud. Inimese Poeg valmistub tõusma Isa paremale käele, seega on minus nüüd teile veel enam avali tee Jumala nägemiseks ja enne oma hiilgava tee lõppu jõudmist täiuslikuks saamiseks, nii nagu teie taevane Isa on täiuslik.”	142:7.13 (1604.8) For hours the Master discussed the application of these features of family life to the relations of man, the earth child, to God, the Paradise Father. And this was his conclusion: “This entire relationship of a son to the Father, I know in perfection, for all that you must attain of sonship in the eternal future I have now already attained. The Son of Man is prepared to ascend to the right hand of the Father, so that in me is the way now open still wider for all of you to see God and, ere you have finished the glorious progression, to become perfect, even as your Father in heaven is perfect.”
142:7.14 (1604.9) Kuulnud seda hämmastavat juttu, tuletasid apostlid meelde Johannese sõnu, mida too oli lausunud Jeesuse ristimise ajal, ning nad mäletasid seda kogemust eredalt ka oma jutlustamis- ja õpetamistöö ajal pärast Meistri surma ja ülestõusmist.	142:7.14 (1604.9) When the apostles heard these startling words, they recalled the pronouncements which John made at the time of Jesus’ baptism, and they also vividly recalled this experience in connection with their preaching and teaching subsequent to the Master’s death and resurrection.
142:7.15 (1604.10) Jeesus on jumalik Poeg, keda Kõikne Isa täielikult usaldab. Ta oli olnud koos Isaga ja sai temast igati aru. Nüüd elas ta oma maist elu Isa täielikuks rahuloluks ja see kehastumine lihas oli võimaldanud tal inimest täielikult mõista. Jeesus oli täiuslik inimene, saavutades just niisuguse täiuslikkuse, nagu kõik tõelised uskujad on määratud temas ja tema kaudu saavutama. Jeesus ilmutas inimesele täiuslikku Jumalat ja esitles endas Jumalale maailmade täiustunud poega.	142:7.15 (1604.10) Jesus is a divine Son, one in the Universal Father’s full confidence. He had been with the Father and comprehended him fully. He had now lived his earth life to the full satisfaction of the Father, and this incarnation in the flesh had enabled him fully to comprehend man. Jesus was the perfection of man; he had attained just such perfection as all true believers are destined to attain in him and through him. Jesus revealed a God of perfection to man and presented in himself the perfected son of the realms to God.
142:7.16 (1605.1) Ehkki Jeesus rääkis mitu tundi, ei jäänud Toomas ikka veel rahule, sest ütles: „Aga Meister, me ei leia, et taevane Isa meiega alati heatahtlikult ja halastavalt käituks. Meil on maa peal sageli raskeid kannatusi ja meie palved ei saa alati vastust. Mis on meile sinu õpetuses arusaamatuks jäänud?”	142:7.16 (1605.1) Although Jesus discoursed for several hours, Thomas was not yet satisfied, for he said: “But, Master, we do not find that the Father in heaven always deals kindly and mercifully with us. Many times we grievously suffer on earth, and not always are our prayers answered. Where do we fail to grasp the meaning of your teaching?”
142:7.17 (1605.2) Jeesus vastas: „Toomas, Toomas, kui kaua aega läheb veel vaja, kuni sa omandad võime kuulata vaimse kõrvaga? Millal hakkad sa aru saama, et see taevariik on vaimne kuningriik ning et ka mu Isa on vaimne olend? Kas sa ei saa aru, et ma õpetan teid nagu vaimseid lapsi taevases vaimuperes, mille isa on lõpmatu ja igavene vaim? Kas sa ei luba mul kasutada maist perekonda jumalike suhete näitena, ilma et nii sõnasõnalt kohaldaksid minu õpetust ainelistele asjadele? Kas te ei suuda oma meeles eraldada taevariigi vaimseid reaalsusi ajastu ainelistest, sotsiaalsetest, majanduslikest ja poliitilistest probleemidest? Kui mina räägin vaimukeelt, miks tahate teie minu sõnad tingimata tõlkida liha keelde vaid sellepärast, et ma kasutan näitena igapäevaseid ja otseseid suhteid? Mu lapsed, ma anun teid: lakake kohaldamast taevariigi õpetust orjuse, vaesuse, majade ja maadega seotud räpastele sekeldustele ning inimliku võrdsuse ja õigluse ainelistele probleemidele. Need ajalikud asjad puudutavad selle maailma inimesi, ja kuigi need mõjutavad mingis mõttes kõiki, on teid kutsutud esindama maailmas mind, nii nagu mina esindan oma Isa. Teie olete vaimuriigi vaimsed saadikud, vaim-Isa eriesindajad. Nüüdseks peaks mul juba olema võimalik õpetada teid kui vaimuriigi täiskasvanud inimesi. Kas ma pean ikka ja jälle pöörduma teie kui laste poole? Kas te ei saa vaimse tajumisvõime poolest täiskasvanuteks? Hoolimata sellest armastan ma teid ja olen teiega kannatlik kuni meie lihaliku seose lõpuni. Ning isegi siis läheb minu vaim teie ees kogu maailma.”	142:7.17 (1605.2) Jesus replied: “Thomas, Thomas, how long before you will acquire the ability to listen with the ear of the spirit? How long will it be before you discern that this kingdom is a spiritual kingdom, and that my Father is also a spiritual being? Do you not understand that I am teaching you as spiritual children in the spirit family of heaven, of which the fatherhead is an infinite and eternal spirit? Will you not allow me to use the earth family as an illustration of divine relationships without so literally applying my teaching to material affairs? In your minds cannot you separate the spiritual realities of the kingdom from the material, social, economic, and political problems of the age? When I speak the language of the spirit, why do you insist on translating my meaning into the language of the flesh just because I presume to employ commonplace and literal relationships for purposes of illustration? My children, I implore that you cease to apply the teaching of the kingdom of the spirit to the sordid affairs of slavery, poverty, houses, and lands, and to the material problems of human equity and justice. These temporal matters are the concern of the men of this world, and while in a way they affect all men, you have been called to represent me in the world, even as I represent my Father. You are spiritual ambassadors of a spiritual kingdom, special representatives of the spirit Father. By this time it should be possible for me to instruct you as full-grown men of the spirit kingdom. Must I ever address you only as children? Will you never grow up in spirit perception? Nevertheless, I love you and will bear with you, even to the very end of our association in the flesh. And even then shall my spirit go before you into all the world.”
8. Juudamaa lõunaosas ^top	8. In Southern Judea ^top
142:8.1 (1605.3) Aprilli lõpuks muutus vastuseis Jeesusele variseride ja saduseride seas nii märgatavaks, et Meister otsustas oma apostlitega mõneks ajaks Jeruusalemmast lahkuda, et asuda tööle Petlemmas ja Hebronis. Kogu maikuu tehti neis linnades ja nende ümbruse külades isiklikku tööd. Sellel reisil avalikku jutlustamist ei toimunud, käidi ainult majast majja. Osa ajast, mil apostlid evangeeliumi õpetasid ja haigete eest hoolitsesid, veetsid Jeesus ja Abner Een-Gedis nasariitide kolooniat külastades. Ristija Johannes oli siin oma tegevust alustanud ja Abner oli olnud selle rühma juht. Paljud nasariitide vennaskonnast hakkasid Jeesusesse uskuma, kuid enamik neist askeetlikest ja ekstsentrilistest meestest keeldus teda vastu võtmast kui taevast saadetud õpetajat, sest ta ei õpetanud paastumist ega muid enesesalgamise vorme.	142:8.1 (1605.3) By the end of April the opposition to Jesus among the Pharisees and Sadducees had become so pronounced that the Master and his apostles decided to leave Jerusalem for a while, going south to work in Bethlehem and Hebron. The entire month of May was spent in doing personal work in these cities and among the people of the surrounding villages. No public preaching was done on this trip, only house-to-house visitation. A part of this time, while the apostles taught the gospel and ministered to the sick, Jesus and Abner spent at Engedi, visiting the Nazarite colony. John the Baptist had gone forth from this place, and Abner had been head of this group. Many of the Nazarite brotherhood became believers in Jesus, but the majority of these ascetic and eccentric men refused to accept him as a teacher sent from heaven because he did not teach fasting and other forms of self-denial.
142:8.2 (1605.4) Selle piirkonna elanikud ei teadnud, et Jeesus oli Petlemmas sündinud. Nad olid alati arvanud, et Meister on sündinud Naatsaretis, ning seda arvas ka enamik tema jüngritest, kuid kaksteist apostlit teadsid tõde.	142:8.2 (1605.4) The people living in this region did not know that Jesus had been born in Bethlehem. They always supposed the Master had been born at Nazareth, as did the vast majority of his disciples, but the twelve knew the facts.
142:8.3 (1605.5) See Juudamaa lõunaosas viibitud aeg oli rahulik ja viljakas; taevariiki lisati palju uusi hingi. Juuni alguseks olid Jeesuse-vastased meeleolud Jeruusalemmas sedavõrd vaibunud, et Meister ja apostlid naasid sinna õpetama ja uskujaid lohutama.	142:8.3 (1605.5) This sojourn in the south of Judea was a restful and fruitful season of labor; many souls were added to the kingdom. By the first days of June the agitation against Jesus had so quieted down in Jerusalem that the Master and the apostles returned to instruct and comfort believers.
142:8.4 (1606.1) Ehkki Jeesus ja apostlid veetsid kogu juunikuu Jeruusalemmas või selle lähedal, ei tegelnud nad sel ajal avaliku õpetamisega. Nad elasid enamasti telkides ühes varjulises pargis, mida tol ajal nimetati Ketsemani aiaks. See park asus Õlimäe läänenõlval Kidroni oja lähedal. Sabati-nädalalõpud veetsid nad tavaliselt Laatsaruse ja tema õdede juures Betaanias. Jeesus sisenes Jeruusalemma müüride vahele vaid mõne korra, kuid paljud huvilised tulid Ketsemani aeda temaga vestlema. Ühel reede õhtupoolikul asutasid Nikodeemos ja keegi Joosep Arimaatiast Jeesust külastama, kuid pöördusid Meistri telgi sissepääsult hirmuga tagasi. Nemad muidugi ei aimanud, et Jeesus teab nende tegemistest kõike.	142:8.4 (1606.1) Although Jesus and the apostles spent the entire month of June in or near Jerusalem, they did no public teaching during this period. They lived for the most part in tents, which they pitched in a shaded park, or garden, known in that day as Gethsemane. This park was situated on the western slope of the Mount of Olives not far from the brook Kidron. The Sabbath weekends they usually spent with Lazarus and his sisters at Bethany. Jesus entered within the walls of Jerusalem only a few times, but a large number of interested inquirers came out to Gethsemane to visit with him. One Friday evening Nicodemus and one Joseph of Arimathea ventured out to see Jesus but turned back through fear even after they were standing before the entrance to the Master’s tent. And, of course, they did not perceive that Jesus knew all about their doings.
142:8.5 (1606.2) Kui juutide valitsejad kuulsid, et Jeesus on Jeruusalemma tagasi pöördunud, valmistusid nad teda vahistama. Ent nähes, et ta avalikult ei jutlusta, järeldasid nad, et ta oli nende varasemat kihutustööd kartma hakanud, ning otsustasid lubada tal isikuti õpetamist jätkata ja teda enam mitte tülitada. Nii kulgeski tegevus vaikselt kuni juuni lõpuni, mil keegi Suurkohtu liige Siimon avalikult Jeesuse õpetused omaks võttis, olles sellest teatanud ka juutide valitsejatele. Kohe alustati uut kihutustööd Jeesuse vahistamiseks ning see tugevnes niivõrd, et Meister otsustas taanduda Samaaria linnadesse ja Dekapolisesse.	142:8.5 (1606.2) When the rulers of the Jews learned that Jesus had returned to Jerusalem, they prepared to arrest him; but when they observed that he did no public preaching, they concluded that he had become frightened by their previous agitation and decided to allow him to carry on his teaching in this private manner without further molestation. And thus affairs moved along quietly until the last days of June, when one Simon, a member of the Sanhedrin, publicly espoused the teachings of Jesus, after so declaring himself before the rulers of the Jews. Immediately a new agitation for Jesus’ apprehension sprang up and grew so strong that the Master decided to retire into the cities of Samaria and the Decapolis.