第141篇		Paper 141
开始公众工作		Beginning the Public Work
141:0.1 (1587.1) 在公元27年1月19日，这周的第一天，耶稣和十二使徒做好了准备从他们的伯赛大总部出发。这十二人除了知道他们要上耶路撒冷参加四月的逾越节节日，以及打算取道约旦河谷行进以外，对他们主的计划一无所知。他们直到近中午时才从西庇太家离开，因为使徒的家人和门徒的其他家人前来告别，并祝愿他们在即将开始的新工作中一切顺利。		141:0.1 (1587.1) ON THE first day of the week, January 19, a.d. 27, Jesus and the twelve apostles made ready to depart from their headquarters in Bethsaida. The twelve knew nothing of their Master’s plans except that they were going up to Jerusalem to attend the Passover feast in April, and that it was the intention to journey by way of the Jordan valley. They did not get away from Zebedee’s house until near noon because the families of the apostles and others of the disciples had come to say good-bye and wish them well in the new work they were about to begin.
141:0.2 (1587.2) 就在临行前，使徒们找不到主了，安德鲁出去找他。在简短寻找之后，他发现耶稣坐在海滩边的一艘船上，他正在哭泣。这十二人经常看到他们的主看似悲伤的时候，他们也看到过他严肃专注的短暂时期，但他们却从未看到他哭过。安德鲁看到主在他们动身去往耶路撒冷前夕如此受影响有点吃惊，他试着接近耶稣问道：“主，在这个伟大的日子，当我们准备要动身前往耶路撒冷宣扬父的王国时，你为何哭泣？我们中有谁冒犯你了吗？” 耶稣正打算与安德鲁返回加入到十二人中，回答他：“你们没有人令我悲伤，我悲伤仅因为我父亲约瑟夫家中没有人记得过来祝我们一路顺风。”在此时，露丝正在造访她在拿撒勒的哥哥约瑟夫，耶稣家庭的其他成员因为自尊心、失望、误解以及作为诸多受伤情感结果而沉湎于其中的琐碎怨恨而远离了。		141:0.2 (1587.2) Just before leaving, the apostles missed the Master, and Andrew went out to find him. After a brief search he found Jesus sitting in a boat down the beach, and he was weeping. The twelve had often seen their Master when he seemed to grieve, and they had beheld his brief seasons of serious preoccupation of mind, but none of them had ever seen him weep. Andrew was somewhat startled to see the Master thus affected on the eve of their departure for Jerusalem, and he ventured to approach Jesus and ask: “On this great day, Master, when we are to depart for Jerusalem to proclaim the Father’s kingdom, why is it that you weep? Which of us has offended you?” And Jesus, going back with Andrew to join the twelve, answered him: “No one of you has grieved me. I am saddened only because none of my father Joseph’s family have remembered to come over to bid us Godspeed.” At this time Ruth was on a visit to her brother Joseph at Nazareth. Other members of his family were kept away by pride, disappointment, misunderstanding, and petty resentment indulged as a result of hurt feelings.
1. 离开加利利 ^top		1. Leaving Galilee ^top
141:1.1 (1587.3) 迦百农离提比利亚不远，耶稣的名声已经开始传遍加利利全地乃至以外的部分。耶稣知道希律不久就会开始注意到他的工作；因此他认为最好南行与他的使徒们一起进入犹地亚。一队一百多人的信奉者希望与他们一起去，但耶稣对他们讲话，并恳求他们不要伴随使徒团体沿约旦河下行。尽管他们同意了留在后面，但他们中有许多在几天内还追随主。		141:1.1 (1587.3) Capernaum was not far from Tiberias, and the fame of Jesus had begun to spread well over all of Galilee and even to parts beyond. Jesus knew that Herod would soon begin to take notice of his work; so he thought best to journey south and into Judea with his apostles. A company of over one hundred believers desired to go with them, but Jesus spoke to them and besought them not to accompany the apostolic group on their way down the Jordan. Though they consented to remain behind, many of them followed after the Master within a few days.
141:1.2 (1587.4) 第一天耶稣和使徒们只行进到塔利奇那么远，他们在那儿休息过夜。第二天他们行至约旦河上靠近佩拉的一处，约翰大约一年之前在那儿布过道，耶稣在那儿受过洗礼。他们在这儿逗留了两个多周，教导和布道。到第一周结束，几百人在靠近耶稣和十二人居住的地方安营，他们来自加利利、腓尼基、叙利亚、德加波利斯、比利亚和犹地亚。		141:1.2 (1587.4) The first day Jesus and the apostles only journeyed as far as Tarichea, where they rested for the night. The next day they traveled to a point on the Jordan near Pella where John had preached about one year before, and where Jesus had received baptism. Here they tarried for more than two weeks, teaching and preaching. By the end of the first week several hundred people had assembled in a camp near where Jesus and the twelve dwelt, and they had come from Galilee, Phoenicia, Syria, the Decapolis, Perea, and Judea.
141:1.3 (1588.1) 耶稣未做任何公众布道。安德鲁将群众分开，并为上午和下午的集会者委派的布道者；在晚餐后耶稣与十二人交谈。他未教导他们新的东西，而是回顾了他的先前教导，并回答了他们许多问题。在这些夜晚之一当中，他告诉了十二人关于他在附近山中度过四十天的事情。		141:1.3 (1588.1) Jesus did no public preaching. Andrew divided the multitude and assigned the preachers for the forenoon and afternoon assemblies; after the evening meal Jesus talked with the twelve. He taught them nothing new but reviewed his former teaching and answered their many questions. On one of these evenings he told the twelve something about the forty days which he spent in the hills near this place.
141:1.4 (1588.2) 那些来自比利亚和犹地亚的人中有许多曾被约翰施洗过，并有兴趣了解更多关于耶稣的教导。使徒们在教导约翰门徒上取得了许多进展，因为他们并未从约翰的布道转移分毫，也因为他们此时并未为他们的新门徒施洗。不过，对于约翰的追随者们来说，耶稣，如果他如约翰所宣告的那样，却并未做任何事让他出狱，始终是一块绊脚石。约翰的门徒从未能理解耶稣为何不阻止他们挚爱领导者的惨死。		141:1.4 (1588.2) Many of those who came from Perea and Judea had been baptized by John and were interested in finding out more about Jesus’ teachings. The apostles made much progress in teaching the disciples of John inasmuch as they did not in any way detract from John’s preaching, and since they did not at this time even baptize their new disciples. But it was always a stumbling stone to John’s followers that Jesus, if he were all that John had announced, did nothing to get him out of prison. John’s disciples never could understand why Jesus did not prevent the cruel death of their beloved leader.
141:1.5 (1588.3) 在与施洗者约翰追随者们顺利相处的微妙而又困难的任务上，安德鲁一晚又一晚细心指导他的同伴使徒们。在耶稣公众侍奉的这第一年期间，他追随者中有多过四分之三从前追随过约翰并接受过他的洗礼。公元27年这一整年，被花在了静静接管约翰在比利亚和犹地亚的工作上。		141:1.5 (1588.3) From night to night Andrew carefully instructed his fellow apostles in the delicate and difficult task of getting along smoothly with the followers of John the Baptist. During this first year of Jesus’ public ministry more than three fourths of his followers had previously followed John and had received his baptism. This entire year of a.d. 27 was spent in quietly taking over John’s work in Perea and Judea.
2. 神的律法和父的意志 ^top		2. God’s Law and the Father’s Will ^top
141:2.1 (1588.4) 在他们离开佩拉之前的这晚，耶稣就新王国给了使徒们某种进一步的指导。主说道：“你们被教导寻找神之王国的到来，此时我前来宣告这一长久寻找的王国近在咫尺，甚至它已在这儿，并在我们中间。在每个王国中，必定有一个坐在宝座上的国王，并命定该域的律法。你们已形成了一种天国的概念，以致将其作为犹太人对世界上所有民族的荣耀统治，伴随弥赛亚坐在大卫宝座上并从这个充满奇迹权能之处公布全世界的律法。不过，我的孩子们，你们并未怀着信实之眼去看，你们并未怀着灵性理解去听。我宣布，天国是对神在人心中支配的认识和承认。真的，在这一王国中有一个国王，而那个国王就是我的父，也是你们的父。我们确实是他的忠诚臣民，但却远超那一事实的是我们也是他的子女这一转变性真相。在我的生活中，这一真相就要对所有人显现。我们的父也坐在一个宝座上，但却并非用双手所造。这位无限者的宝座是父在众天之天中的永恒居处；他充满万物，并向诸多宇宙宣布他的律法。父也通过他派来住在凡人灵魂中的属灵，在他世上子女的心中支配。		141:2.1 (1588.4) The night before they left Pella, Jesus gave the apostles some further instruction with regard to the new kingdom. Said the Master: “You have been taught to look for the coming of the kingdom of God, and now I come announcing that this long-looked-for kingdom is near at hand, even that it is already here and in our midst. In every kingdom there must be a king seated upon his throne and decreeing the laws of the realm. And so have you developed a concept of the kingdom of heaven as a glorified rule of the Jewish people over all the peoples of the earth with Messiah sitting on David’s throne and from this place of miraculous power promulgating the laws of all the world. But, my children, you see not with the eye of faith, and you hear not with the understanding of the spirit. I declare that the kingdom of heaven is the realization and acknowledgment of God’s rule within the hearts of men. True, there is a King in this kingdom, and that King is my Father and your Father. We are indeed his loyal subjects, but far transcending that fact is the transforming truth that we are his sons. In my life this truth is to become manifest to all. Our Father also sits upon a throne, but not one made with hands. The throne of the Infinite is the eternal dwelling place of the Father in the heaven of heavens; he fills all things and proclaims his laws to universes upon universes. And the Father also rules within the hearts of his children on earth by the spirit which he has sent to live within the souls of mortal men.
141:2.2 (1588.5) 当你们是这个王国的臣民时，你们的确生来就要听这位宇宙支配者的律法；但由于我前来宣布的王国福音，当你们信实发现自身为子女，你们自此以后将不再视自身为一个全能国王的服从律法的受造物，而是一个慈爱神圣之父的特权子女。我实实在在对你们说，当父的意志是你们的律法时，你们很难处在王国中。但当父的意志真正成为你们的意志，那么你们会真正处于王国中，因为王国藉此成为你们身内的一种既定经验。当神的意志是你们的律法时，你们是高贵的奴隶臣民；但当你们相信神之子女身份的这一新福音时，我父的意志会变成你们的意志，你们会被提升到神之自由子女、王国解脱子女的高位上。		141:2.2 (1588.5) “When you are the subjects of this kingdom, you indeed are made to hear the law of the Universe Ruler; but when, because of the gospel of the kingdom which I have come to declare, you faith-discover yourselves as sons, you henceforth look not upon yourselves as law-subject creatures of an all-powerful king but as privileged sons of a loving and divine Father. Verily, verily, I say to you, when the Father’s will is your law, you are hardly in the kingdom. But when the Father’s will becomes truly your will, then are you in very truth in the kingdom because the kingdom has thereby become an established experience in you. When God’s will is your law, you are noble slave subjects; but when you believe in this new gospel of divine sonship, my Father’s will becomes your will, and you are elevated to the high position of the free children of God, liberated sons of the kingdom.”
141:2.3 (1589.1) 使徒中有些人把握了这一教导中的一些内容，但他们都没有理解这一巨大宣布的充分要义，除了詹姆斯•西庇太以外。不过这些话语铭刻在他们心中，并在后来的年月期间涌出，令他们的侍奉感到喜悦。		141:2.3 (1589.1) Some of the apostles grasped something of this teaching, but none of them comprehended the full significance of this tremendous announcement, unless it was James Zebedee. But these words sank into their hearts and came forth to gladden their ministry during later years of service.
3. 在阿马苏斯的逗留 ^top		3. The Sojourn at Amathus ^top
141:3.1 (1589.2) 主和他的使徒们在阿马苏斯附近停留了近三周。使徒们继续每天两次向群众布道，耶稣则在每个安息日下午布道。要继续周三的娱乐时间变得不可能了；因此安德鲁安排两个使徒在周中六天的每一天应该休息，而所有人在安息日礼拜期间都当值。		141:3.1 (1589.2) The Master and his apostles remained near Amathus for almost three weeks. The apostles continued to preach twice daily to the multitude, and Jesus preached each Sabbath afternoon. It became impossible to continue the Wednesday playtime; so Andrew arranged that two apostles should rest each day of the six days in the week, while all were on duty during the Sabbath services.
141:3.2 (1589.3) 彼得、詹姆斯和约翰做了大多公众布道。菲利普、纳撒尼尔、多玛斯和西蒙做了大多人事工作，并为专门的问讯者团体举办课程；孪生兄弟则继续他们大体的警务监督，而安德鲁、马太和犹大则形成了一个由三人组成的综合管理委员会，尽管这三人中每一个也做了相当多的宗教工作。		141:3.2 (1589.3) Peter, James, and John did most of the public preaching. Philip, Nathaniel, Thomas, and Simon did much of the personal work and conducted classes for special groups of inquirers; the twins continued their general police supervision, while Andrew, Matthew, and Judas developed into a general managerial committee of three, although each of these three also did considerable religious work.
141:3.3 (1589.4) 安德鲁多忙于调整约翰门徒与耶稣较新门徒之间不断在发展误解和分歧。每几天严重情况便会出现，但安德鲁在他使徒同伴的帮助下，设法诱导竞争的各方达成某种协议，至少是暂时的。耶稣拒绝参加任何这些协商；他也从不给予任何关于这些难题之适当调整的建议。对于使徒们应如何解决这些令人困惑的问题，他一次也没有提供建议。当安德鲁带着这些问题来到耶稣面前，他总是说：“对于主人来说，参与他客人家庭纠纷不是明智的；一个明智的父亲从不会在自己孩子的琐碎争吵中偏袒。”		141:3.3 (1589.4) Andrew was much occupied with the task of adjusting the constantly recurring misunderstandings and disagreements between the disciples of John and the newer disciples of Jesus. Serious situations would arise every few days, but Andrew, with the assistance of his apostolic associates, managed to induce the contending parties to come to some sort of agreement, at least temporarily. Jesus refused to participate in any of these conferences; neither would he give any advice about the proper adjustment of these difficulties. He never once offered a suggestion as to how the apostles should solve these perplexing problems. When Andrew came to Jesus with these questions, he would always say: “It is not wise for the host to participate in the family troubles of his guests; a wise parent never takes sides in the petty quarrels of his own children.”
141:3.4 (1589.5) 主在他与其使徒和所有门徒的交往中展示了极大的智慧，显示了完美的公正。耶稣真的是人们的主；他由于他结合在一起的人格魅力和人格力量，而对他的同伴人们施加了极大的影响。在他粗犷、游荡、无家可归的生活中存在一种微妙的威严影响。在他权威的教导方式中、在他清晰的逻辑中、在他的推理能力中、在他的睿智洞见中、在他的心智机敏中、在他的无比镇静中、在他的崇高宽容中，存在着智性吸引力和灵性吸引力。他是简朴、有男子气、诚实而又无畏的。伴随所有这种显现在主临在中的身体和智性影响力，还存在所有那些与他人格相关联的灵性魅力 -- 耐心、柔和、温顺、温和与谦卑。		141:3.4 (1589.5) The Master displayed great wisdom and manifested perfect fairness in all of his dealings with his apostles and with all of his disciples. Jesus was truly a master of men; he exercised great influence over his fellow men because of the combined charm and force of his personality. There was a subtle commanding influence in his rugged, nomadic, and homeless life. There was intellectual attractiveness and spiritual drawing power in his authoritative manner of teaching, in his lucid logic, his strength of reasoning, his sagacious insight, his alertness of mind, his matchless poise, and his sublime tolerance. He was simple, manly, honest, and fearless. With all of this physical and intellectual influence manifest in the Master’s presence, there were also all those spiritual charms of being which have become associated with his personality—patience, tenderness, meekness, gentleness, and humility.
141:3.5 (1589.6) 拿撒勒的耶稣确实是一个坚强有力的人格体；他是一种智性权能和一种灵性堡垒。他的人格不仅吸引了他追随者中间具有灵性心智的女人，还吸引了有教养的、理智的尼哥蒂姆，以及强健的罗马士兵，在十字架旁边驻守的首领，当他看见看完主死去时，说道，“这真是神的一个儿子。”精力充沛的、粗犷的加利利渔夫也称他为主。		141:3.5 (1589.6) Jesus of Nazareth was indeed a strong and forceful personality; he was an intellectual power and a spiritual stronghold. His personality not only appealed to the spiritually minded women among his followers, but also to the educated and intellectual Nicodemus and to the hardy Roman soldier, the captain stationed on guard at the cross, who, when he had finished watching the Master die, said, “Truly, this was a Son of God.” And red-blooded, rugged Galilean fishermen called him Master.
141:3.6 (1590.1) 对耶稣的画像是最为不幸的。这些对基督的画像对年轻人施加了一种有害的影响；若他是一个如你们艺术家通常所刻画的人，圣殿商人们就不会从耶稣面前逃离了。他是一个有尊严的男人；他是良善的，却也是自然的。耶稣并未伪装成一个文雅、温柔、温和与亲切的神秘者。他的教导是令人激动、有活力的。他不仅用意善良，他还四处走动实际行善。		141:3.6 (1590.1) The pictures of Jesus have been most unfortunate. These paintings of the Christ have exerted a deleterious influence on youth; the temple merchants would hardly have fled before Jesus if he had been such a man as your artists usually have depicted. His was a dignified manhood; he was good, but natural. Jesus did not pose as a mild, sweet, gentle, and kindly mystic. His teaching was thrillingly dynamic. He not only meant well, but he went about actually doing good.
141:3.7 (1590.2) 主从未说过，“你们所有懒惰者和梦想者都到我这儿来。”不过他的确多次说过，“你们所有劳作者都到我这儿来，我就会给你们安息 -- 灵性力量。”主的轭的确是容易的，但即便如此，他从不强加它；每个个体必须要以他自身的自由意志接受这轭。		141:3.7 (1590.2) The Master never said, “Come to me all you who are indolent and all who are dreamers.” But he did many times say, “Come to me all you who labor, and I will give you rest—spiritual strength.” The Master’s yoke is, indeed, easy, but even so, he never imposes it; every individual must take this yoke of his own free will.
141:3.8 (1590.3) 耶稣通过牺牲、即对骄傲与自私的牺牲来描绘征服。通过展示仁慈，他本打算描绘远离所有怨恨、不满、愤怒、贪婪私利和报复的灵性解脱。当他说，“不要与恶人作对，”他之后解释他并不意味着赦免罪恶或是与罪孽议和。他更想要教导宽恕，“不要与一个人人格的邪恶对待作对，不要与对一个人个人尊严感的邪恶伤害作对。”		141:3.8 (1590.3) Jesus portrayed conquest by sacrifice, the sacrifice of pride and selfishness. By showing mercy, he meant to portray spiritual deliverance from all grudges, grievances, anger, and the lust for selfish power and revenge. And when he said, “Resist not evil,” he later explained that he did not mean to condone sin or to counsel fraternity with iniquity. He intended the more to teach forgiveness, to “resist not evil treatment of one’s personality, evil injury to one’s feelings of personal dignity.”
4. 关于父的教导 ^top		4. Teaching About the Father ^top
141:4.1 (1590.4) 在阿马苏斯逗留的同时，耶稣花了许多时间与使徒们在一起，在关于神的新概念上指导他们；他再三给他们留下神是父的印象，而非一个伟大而又至高的记帐者，主要忙于对他世上犯错孩子做出破坏性的记录、即对罪恶和邪恶的记载，以在他随后作为所有造物之公正审判者对他们进行审判时用于针对他们。犹太人长久以来构想了作为万有之王、甚至作为国家之父的神，但之前从未有大量凡人持有这种将神作为个体慈爱之父的观念。		141:4.1 (1590.4) While sojourning at Amathus, Jesus spent much time with the apostles instructing them in the new concept of God; again and again did he impress upon them that God is a Father, not a great and supreme bookkeeper who is chiefly engaged in making damaging entries against his erring children on earth, recordings of sin and evil to be used against them when he subsequently sits in judgment upon them as the just Judge of all creation. The Jews had long conceived of God as a king over all, even as a Father of the nation, but never before had large numbers of mortal men held the idea of God as a loving Father of the individual.
141:4.2 (1590.5) 在回答多玛斯的问题 “这个王国之神是谁？”的过程中，耶稣回答道：“神是你们的父，而宗教 -- 我的福音，无非是对你是他子民之真理的相信承认。我以肉身方式在你们中间，来明确说明这些存在于我生活和教导中的这两个观念。”		141:4.2 (1590.5) In answer to Thomas’s question, “Who is this God of the kingdom?” Jesus replied: “God is your Father, and religion—my gospel—is nothing more nor less than the believing recognition of the truth that you are his son. And I am here among you in the flesh to make clear both of these ideas in my life and teachings.”
141:4.3 (1590.6) 耶稣还寻求将他使徒们的头脑从提供动物祭献作为一种宗教职责的观念中解放出来。但这些在日常祭献宗教中受过培训的人，慢于理解他所意味的内容。尽管如此，主在他的教导上并未倦怠。当他未能以一种例示方式触及所有使徒时，他会为了阐明之目的重述他的讯息，并采用另一种类型的比喻。		141:4.3 (1590.6) Jesus also sought to free the minds of his apostles from the idea of offering animal sacrifices as a religious duty. But these men, trained in the religion of the daily sacrifice, were slow to comprehend what he meant. Nevertheless, the Master did not grow weary in his teaching. When he failed to reach the minds of all of the apostles by means of one illustration, he would restate his message and employ another type of parable for purposes of illumination.
141:4.4 (1590.7) 与此同时，耶稣开始就十二人“安慰苦难者和照顾病患者”的使命更为全面教导了他们。主教导了他们许多关于完人、即身心灵合一已形成个体男女的内容。耶稣告诉他的同伴们关于他们将会遇到的三种形式的苦难，并继续解释他们应该如何照料所有遭受人类疾病伤痛的人，他教导他们认出：		141:4.4 (1590.7) At this same time Jesus began to teach the twelve more fully concerning their mission “to comfort the afflicted and minister to the sick.” The Master taught them much about the whole man—the union of body, mind, and spirit to form the individual man or woman. Jesus told his associates about the three forms of affliction they would meet and went on to explain how they should minister to all who suffer the sorrows of human sickness. He taught them to recognize:
141:4.5 (1591.1) 1. 肉体的疾病 -- 那些通常被视为肉体疾病的苦难。		141:4.5 (1591.1) 1. Diseases of the flesh—those afflictions commonly regarded as physical sickness.
141:4.6 (1591.2) 2. 受困扰的心智 -- 那些相继被视为情感和精神困难和烦乱的非肉体苦难。		141:4.6 (1591.2) 2. Troubled minds—those nonphysical afflictions which were subsequently looked upon as emotional and mental difficulties and disturbances.
141:4.7 (1591.3) 3. 邪灵的附身。		141:4.7 (1591.3) 3. The possession of evil spirits.
141:4.8 (1591.4) 耶稣在几个场合向他的使徒们解释了关于这些邪灵来源之本质及有关内容，它们在那个时代也被称作不洁之灵。主清楚知道邪灵附身和精神错乱之间的差异，但使徒们却并不知道。在他们关于玉苒厦(Urantia)早期历史的有限知识看来，耶稣也不可能保证令这件事变得完全可理解。不过他多次暗指这些邪灵，对他们说：“当我升到我天上的父那里，在王国以及大权柄和灵性荣耀到来的那些时期，我将我的灵浇灌到所有肉身上之后，他们将不再骚扰人们。”		141:4.8 (1591.4) Jesus explained to his apostles on several occasions the nature, and something concerning the origin, of these evil spirits, in that day often also called unclean spirits. The Master well knew the difference between the possession of evil spirits and insanity, but the apostles did not. Neither was it possible, in view of their limited knowledge of the early history of Urantia, for Jesus to undertake to make this matter fully understandable. But he many times said to them, alluding to these evil spirits: “They shall no more molest men when I shall have ascended to my Father in heaven, and after I shall have poured out my spirit upon all flesh in those times when the kingdom will come in great power and spiritual glory.”
141:4.9 (1591.5) 一周又一周，一月又一月，在这一整年中，使徒们越来越关注对病患者的疗愈照料。		141:4.9 (1591.5) From week to week and from month to month, throughout this entire year, the apostles paid more and more attention to the healing ministry of the sick.
5. 灵性的统一 ^top		5. Spiritual Unity ^top
141:5.1 (1591.6) 在阿马苏斯所有晚上会谈中最为重要的一次，是与灵性统一讨论有关的会谈。詹姆斯•西庇太问道：“主，我们应该如何学会以同样方式看问题，藉此在我们中间享有更多和谐呢？”当耶稣听到这一问题，他在精神上受到搅动到如此程度，以致他回答道：“詹姆斯啊詹姆斯，我何时曾教导过你你们都应该以同样方式看问题？我来到这个世界宣扬灵性自由，为的是凡人可被授权在神面前过富有独创性和自由性的个人生活。我不希望社会和谐和友爱和平以牺牲自由人格和灵性独创来换取。我的使徒们，我所要求你们的是灵性统一 -- 即你们能体验到你们在联合献身于全心履行我天上之父意志上的喜悦。你们不必以同样方式看问题，或是以同样方式感受，甚或是以同样方式思考，以为了在灵性上变得相似。灵性统一源自于以下意识，即你们每个人都被天父的属灵赠与所内驻并渐趋主导。你们使徒的和谐必定出自于以下事实，即你们每个人的属灵希望在起源、本质和天命上是相同的。		141:5.1 (1591.6) One of the most eventful of all the evening conferences at Amathus was the session having to do with the discussion of spiritual unity. James Zebedee had asked, “Master, how shall we learn to see alike and thereby enjoy more harmony among ourselves?” When Jesus heard this question, he was stirred within his spirit, so much so that he replied: “James, James, when did I teach you that you should all see alike? I have come into the world to proclaim spiritual liberty to the end that mortals may be empowered to live individual lives of originality and freedom before God. I do not desire that social harmony and fraternal peace shall be purchased by the sacrifice of free personality and spiritual originality. What I require of you, my apostles, is spirit unity—and that you can experience in the joy of your united dedication to the wholehearted doing of the will of my Father in heaven. You do not have to see alike or feel alike or even think alike in order spiritually to be alike. Spiritual unity is derived from the consciousness that each of you is indwelt, and increasingly dominated, by the spirit gift of the heavenly Father. Your apostolic harmony must grow out of the fact that the spirit hope of each of you is identical in origin, nature, and destiny.
141:5.2 (1591.7) “以此方式你们可以体验到出于对你们每个人内驻天堂属灵之相互认同意识的一种完美化的属灵意图和属灵理解之统一；你们可以在你们关于智性思考、脾性感受和社会行为之个人态度的极为多样性面前，享有这一切深刻的灵性统一。你们的人格可以是清新多样和显著不同的，而你们的灵性本质以及神性崇拜和兄弟之爱所产生的属灵成果则可以如此统一化，以致所有看到你们生活的人将会的的确确认识到这种属灵认同和灵魂统一；他们将会认识到你们曾与我在一起，并籍此学会如何合意履行天上之父的意志。即便在你们依照你们自己身、心、灵原初禀赋提供这一服务时，你们也能实现对神之服务的统一。		141:5.2 (1591.7) “In this way you may experience a perfected unity of spirit purpose and spirit understanding growing out of the mutual consciousness of the identity of each of your indwelling Paradise spirits; and you may enjoy all of this profound spiritual unity in the very face of the utmost diversity of your individual attitudes of intellectual thinking, temperamental feeling, and social conduct. Your personalities may be refreshingly diverse and markedly different, while your spiritual natures and spirit fruits of divine worship and brotherly love may be so unified that all who behold your lives will of a surety take cognizance of this spirit identity and soul unity; they will recognize that you have been with me and have thereby learned, and acceptably, how to do the will of the Father in heaven. You can achieve the unity of the service of God even while you render such service in accordance with the technique of your own original endowments of mind, body, and soul.
141:5.3 (1592.1) “你们的属灵统一意味着两件事，它们总会被找到以协调个体信奉者的生活：首先，你们都拥有一个共同的生活服务动机；你们都渴望不顾一切履行天上之父的意志。其次，你们都拥有一个共同的生存目标；你们都意图找到天上的父，藉此向宇宙证明你们已变得像他一样。”		141:5.3 (1592.1) “Your spirit unity implies two things, which always will be found to harmonize in the lives of individual believers: First, you are possessed with a common motive for life service; you all desire above everything to do the will of the Father in heaven. Second, you all have a common goal of existence; you all purpose to find the Father in heaven, thereby proving to the universe that you have become like him.”
141:5.4 (1592.2) 在对十二人的培训期间，耶稣多次转向这一主题。他反复告诉他们，他甚至不希望那些相信他的人应依照好人的宗教阐释而变得教条化和标准化。他再三警告他的使徒们，反对制定教条、创建传统，作为引导和控制王国福音信奉者的一种方式。		141:5.4 (1592.2) Many times during the training of the twelve Jesus reverted to this theme. Repeatedly he told them it was not his desire that those who believed in him should become dogmatized and standardized in accordance with the religious interpretations of even good men. Again and again he warned his apostles against the formulation of creeds and the establishment of traditions as a means of guiding and controlling believers in the gospel of the kingdom.
6. 在阿马苏斯的最后一周 ^top		6. Last Week at Amathus ^top
141:6.1 (1592.3) 在阿马苏斯的最后一周快结束时，奋锐党人西蒙将一个名叫泰赫玛的人、一个在大马士革做生意的波斯人带到耶稣面前。泰赫玛听说过耶稣并前来迦百农看他，在那儿他得知耶稣已经与他的使徒们一起沿着约旦河向下去往耶路撒冷，他打算要找到他。安德鲁将泰赫玛交给西蒙来指导，西蒙将这个波斯人视为一个“拜火者”，尽管泰赫玛费了很大劲来解释火只是纯洁圣者的可见象征。在与耶稣交谈之后，这个波斯人表明了他停留几日来听取教导和倾听布道的意图。		141:6.1 (1592.3) Near the end of the last week at Amathus, Simon Zelotes brought to Jesus one Teherma, a Persian doing business at Damascus. Teherma had heard of Jesus and had come to Capernaum to see him, and there learning that Jesus had gone with his apostles down the Jordan on the way to Jerusalem, he set out to find him. Andrew had presented Teherma to Simon for instruction. Simon looked upon the Persian as a “fire worshiper,” although Teherma took great pains to explain that fire was only the visible symbol of the Pure and Holy One. After talking with Jesus, the Persian signified his intention of remaining for several days to hear the teaching and listen to the preaching.
141:6.2 (1592.4) 当奋锐党人西蒙和耶稣单独一起时，西蒙问主：“为何我无法说服他呢？为何他如此拒绝我而又如此乐意倾听您呢？”耶稣回答道：“西蒙，西蒙，我多少次指导过你，抑制所有从那些寻求救赎者心中取出一些东西的努力？我告诉你多少次只劳作来将这些东西放入这些饥渴灵魂中？将人们引入王国，王国的伟大鲜活真理不久将会逐出所有严重错误。当你呈献给这个凡人神是他的父这个好消息时，你能更容易说服他，他实际上是神的一个孩子。由于那样做，你已经将救赎之光带到这个处于黑暗中的人身上。西蒙，当人子第一次来到你面前时，他是否曾谴责摩西和先知们并宣扬一种新的、更好的生活方式？我前来不是要拿走你们从祖先那里拥有的东西，而是向你们展示你们祖先仅部分看到的东西之完美化景象。西蒙，去教导和宣扬王国吧，当你让一个人安全可靠进入王国时，当这个人带着问询来到你面前时，那便是传授与神之王国内这个灵魂渐进性提升相关指导的时候了。”		141:6.2 (1592.4) When Simon Zelotes and Jesus were alone, Simon asked the Master: “Why is it that I could not persuade him? Why did he so resist me and so readily lend an ear to you?” Jesus answered: “Simon, Simon, how many times have I instructed you to refrain from all efforts to take something out of the hearts of those who seek salvation? How often have I told you to labor only to put something into these hungry souls? Lead men into the kingdom, and the great and living truths of the kingdom will presently drive out all serious error. When you have presented to mortal man the good news that God is his Father, you can the easier persuade him that he is in reality a son of God. And having done that, you have brought the light of salvation to the one who sits in darkness. Simon, when the Son of Man came first to you, did he come denouncing Moses and the prophets and proclaiming a new and better way of life? No. I came not to take away that which you had from your forefathers but to show you the perfected vision of that which your fathers saw only in part. Go then, Simon, teaching and preaching the kingdom, and when you have a man safely and securely within the kingdom, then is the time, when such a one shall come to you with inquiries, to impart instruction having to do with the progressive advancement of the soul within the divine kingdom.”
141:6.3 (1592.5) 西蒙对这些话语很吃惊，但他却按耶稣指导他的做了，这个波斯人泰赫玛也位列那些进入王国的人们中间。		141:6.3 (1592.5) Simon was astonished at these words, but he did as Jesus had instructed him, and Teherma, the Persian, was numbered among those who entered the kingdom.
141:6.4 (1592.6) 那晚耶稣向使徒们论述了有关王国新生活的内容。他在某种程度上说道：“当你们进入王国时，你们便会重生。你们无法向那些只生于肉身的人教导深刻的灵性事物；在你们寻求以先进的灵性方式指导人们之前，首先要确保他们是生于灵。首先要在你们将人们带入圣殿之时，你们才能试图向他们展示圣殿的美好。在你们论述关于神之父亲身份和人之子民身份的教义之前，要将人们介绍给神并称为神的子女。不要与人们争论 -- 始终要耐心。这不是你们的王国；你们只是使者。就出去宣扬：这便是天国 -- 神是你们的父，你们是他的子女，若你们全心相信这个好消息，它便是你们永恒的救赎。”		141:6.4 (1592.6) That night Jesus discoursed to the apostles on the new life in the kingdom. He said in part: “When you enter the kingdom, you are reborn. You cannot teach the deep things of the spirit to those who have been born only of the flesh; first see that men are born of the spirit before you seek to instruct them in the advanced ways of the spirit. Do not undertake to show men the beauties of the temple until you have first taken them into the temple. Introduce men to God and as the sons of God before you discourse on the doctrines of the fatherhood of God and the sonship of men. Do not strive with men—always be patient. It is not your kingdom; you are only ambassadors. Simply go forth proclaiming: This is the kingdom of heaven—God is your Father and you are his sons, and this good news, if you wholeheartedly believe it, is your eternal salvation.”
141:6.5 (1593.1) 使徒们在阿马苏斯逗留期间取得了极大进步。不过他们却非常失望，关于对待约翰的门徒，耶稣不愿给他们任何建议。甚至在洗礼这一重要事务上，耶稣所说的全部内容是：“约翰的的确以水洗礼，但当你们进入天国时，你们会被圣灵洗礼。”		141:6.5 (1593.1) The apostles made great progress during the sojourn at Amathus. But they were very much disappointed that Jesus would give them no suggestions about dealing with John’s disciples. Even in the important matter of baptism, all that Jesus said was: “John did indeed baptize with water, but when you enter the kingdom of heaven, you shall be baptized with the Spirit.”
7. 在约旦河另一边的伯大尼 ^top		7. At Bethany Beyond Jordan ^top
141:7.1 (1593.2) 在2月26日，耶稣、他的使徒们和一大群追随者沿着约旦河往下来到靠近比利亚的伯大尼附近的浅滩，约翰最先在此处做出了即将到来王国的宣布。耶稣和他的使徒们留在这儿教导和布道达四个周，之后他们继续前往耶路撒冷。		141:7.1 (1593.2) On February 26, Jesus, his apostles, and a large group of followers journeyed down the Jordan to the ford near Bethany in Perea, the place where John first made proclamation of the coming kingdom. Jesus with his apostles remained here, teaching and preaching, for four weeks before they went on up to Jerusalem.
141:7.2 (1593.3) 在约旦河另一边的伯大尼逗留的第二周，耶稣带着彼得、詹姆斯和约翰进入河对面耶利哥南面的山中进行三天休息。主教导了这三个人关于天国的许多崭新、先进的真理。为了这篇记载之目的，我们将这些教导重组和分类如下：		141:7.2 (1593.3) The second week of the sojourn at Bethany beyond Jordan, Jesus took Peter, James, and John into the hills across the river and south of Jericho for a three days’ rest. The Master taught these three many new and advanced truths about the kingdom of heaven. For the purpose of this record we will reorganize and classify these teachings as follows:
141:7.3 (1593.4) 耶稣曾努力表明，他渴望他的那些已尝过王国美好属灵实相的使徒们要如此活在世界上，以致人们通过看到他们的生活，将会意识到王国并由此被引向侍奉者们问询有关王国之道。所有这些真理的寻求者总是会很高兴听到关于信仰赠与的喜讯，后者会确保伴随其永恒神圣的属灵实相进入王国。		141:7.3 (1593.4) Jesus endeavored to make clear that he desired his disciples, having tasted of the good spirit realities of the kingdom, so to live in the world that men, by seeing their lives, would become kingdom conscious and hence be led to inquire of believers concerning the ways of the kingdom. All such sincere seekers for the truth are always glad to hear the glad tidings of the faith gift which insures admission to the kingdom with its eternal and divine spirit realities.
141:7.4 (1593.5) 主试图给王国福音的所有导师们留下以下印象，即他们的唯一事务是向个人启示神为他的父 –来引领这个人变得有子民意识；之后将这个人作为神的信实子民呈现给神。这两种必要的启示都在耶稣身上得以完成。他的确变成了“道路、真理和生命。”耶稣的宗教全然基于他在世上所过的赠与生活。当耶稣离开这个世界时，他没有留下任何影响个人宗教生活的书籍、律法或其他形式的人类组织。		141:7.4 (1593.5) The Master sought to impress upon all teachers of the gospel of the kingdom that their only business was to reveal God to the individual man as his Father—to lead this individual man to become son-conscious; then to present this same man to God as his faith son. Both of these essential revelations are accomplished in Jesus. He became, indeed, “the way, the truth, and the life.” The religion of Jesus was wholly based on the living of his bestowal life on earth. When Jesus departed from this world, he left behind no books, laws, or other forms of human organization affecting the religious life of the individual.
141:7.5 (1593.6) 耶稣清楚表明，他前来与人们创建一种亲身而又永恒的关系，它应永远优先于所有其他人类关系。他也强调，这一亲密的灵性联谊要被扩展到所有时代和所有民族中间的所有社会状况中的人们身上。他给予他孩子们的唯一报偿是：在此世 -- 灵性喜悦和神性交融；在来世 -- 在天堂之父诸多神性属灵实相的进展中永生。		141:7.5 (1593.6) Jesus made it plain that he had come to establish personal and eternal relations with men which should forever take precedence over all other human relationships. And he emphasized that this intimate spiritual fellowship was to be extended to all men of all ages and of all social conditions among all peoples. The only reward which he held out for his children was: in this world—spiritual joy and divine communion; in the next world—eternal life in the progress of the divine spirit realities of the Paradise Father.
141:7.6 (1593.7) 耶稣非常强调他所称的王国教导中的两个具有首要意义的真理：因着信仰、仅因着信仰即获得拯救，以及与之相关联的因着真诚承认真理即获得人类自由之革命性教导，“你们必知晓真理，真理必会令你们自由。”耶稣便是显现成肉身的真理，他也许诺了在他回到天父那里之后，将派他的真理之灵进入他所有子女的心中。		141:7.6 (1593.7) Jesus laid great emphasis upon what he called the two truths of first import in the teachings of the kingdom, and they are: the attainment of salvation by faith, and faith alone, associated with the revolutionary teaching of the attainment of human liberty through the sincere recognition of truth, “You shall know the truth, and the truth shall make you free.” Jesus was the truth made manifest in the flesh, and he promised to send his Spirit of Truth into the hearts of all his children after his return to the Father in heaven.
141:7.7 (1594.1) 主为了世上一整个世代教导这些使徒真理的这两个要点。他们时常倾听他的教导，此时他所说一切实际上是为了其他世界的鼓舞和启迪。他例示了一种崭新而又独创的生活计划。从人类立场看，他的确是一个犹太人，但他却作为一个该领域凡人为所有世界过他的生活。		141:7.7 (1594.1) The Master was teaching these apostles the essentials of truth for an entire age on earth. They often listened to his teachings when in reality what he said was intended for the inspiration and edification of other worlds. He exemplified a new and original plan of life. From the human standpoint he was indeed a Jew, but he lived his life for all the world as a mortal of the realm.
141:7.8 (1594.2) 为了确保在王国计划的展开中对他父的承认，耶稣解释了他有意忽视“世上的伟人。”他开始了对穷人的工作，后者是被之前各个时代大多进化宗教所忽略的阶层。他不轻视任何人；他的计划是世界范围的，甚至是宇宙性的。他在这些宣告上是如此大胆、着重，乃至彼得、詹姆斯和约翰禁不住认为他或许可能发狂了。		141:7.8 (1594.2) To insure the recognition of his Father in the unfolding of the plan of the kingdom, Jesus explained that he had purposely ignored the “great men of earth.” He began his work with the poor, the very class which had been so neglected by most of the evolutionary religions of preceding times. He despised no man; his plan was world-wide, even universal. He was so bold and emphatic in these announcements that even Peter, James, and John were tempted to think he might possibly be beside himself.
141:7.9 (1594.3) 他试图委婉地向这些使徒传授以下真相，即他前来从事这一赠与使命，不是为少数世间受造物设立榜样，而是为他整个宇宙中所有世界上所有民族创建和展示一种人类生活标准。这一标准接近了最高完美，乃至万有之父的最终良善，但使徒们无法理解他话语的意涵。		141:7.9 (1594.3) He sought mildly to impart to these apostles the truth that he had come on this bestowal mission, not to set an example for a few earth creatures, but to establish and demonstrate a standard of human life for all peoples upon all worlds throughout his entire universe. And this standard approached the highest perfection, even the final goodness of the Universal Father. But the apostles could not grasp the meaning of his words.
141:7.10 (1594.4) 他宣告他前来担当一名导师，一名从天上派来将灵性真理呈现给物质性心智的导师。这正是他所做的；他是一名导师，而非一名传教者。从人类立场来看，彼得是一个比耶稣更为有效的传教者。耶稣的布道如此有效，是由于他独特的人格，而非由于令人信服的演讲术或情感上的吸引力。耶稣直接对人们的灵魂讲话。他是人类之灵的导师，不过却经由心智。他与人们一起生活。		141:7.10 (1594.4) He announced that he had come to function as a teacher, a teacher sent from heaven to present spiritual truth to the material mind. And this is exactly what he did; he was a teacher, not a preacher. From the human viewpoint Peter was a much more effective preacher than Jesus. Jesus’ preaching was so effective because of his unique personality, not so much because of compelling oratory or emotional appeal. Jesus spoke directly to men’s souls. He was a teacher of man’s spirit, but through the mind. He lived with men.
141:7.11 (1594.5) 正是在这一场合，耶稣向彼得、詹姆斯和约翰暗示，他在世上的工作在某些方面受到“他天上同伴”之委任的限制，指的是他天堂兄长以马内利的赠与前指示。他告诉他们，他前来履行他父的意志，而且仅是他父的意志。由于他以此方式受一种全心的单一目的所激发，他并未受到世上邪恶的不安困扰。		141:7.11 (1594.5) It was on this occasion that Jesus intimated to Peter, James, and John that his work on earth was in some respects to be limited by the commission of his “associate on high,” referring to the prebestowal instructions of his Paradise brother, Immanuel. He told them that he had come to do his Father’s will and only his Father’s will. Being thus motivated by a wholehearted singleness of purpose, he was not anxiously bothered by the evil in the world.
141:7.12 (1594.6) 使徒们逐渐开始认识到耶稣自然真挚的友好。尽管主平易近人，但他却总是不依赖人，超出人之上而生活。他一刻未曾受任何纯凡人影响所主导或受制于脆弱的人类判断。他不在意公众看法，他也未受称赞的影响。他很少停下纠正误解和厌恶误传。他从未向任何人征求建议；他从未为祈祷做出请求。		141:7.12 (1594.6) The apostles were beginning to recognize the unaffected friendliness of Jesus. Though the Master was easy of approach, he always lived independent of, and above, all human beings. Not for one moment was he ever dominated by any purely mortal influence or subject to frail human judgment. He paid no attention to public opinion, and he was uninfluenced by praise. He seldom paused to correct misunderstandings or to resent misrepresentation. He never asked any man for advice; he never made requests for prayers.
141:7.13 (1594.7) 詹姆斯惊讶于耶稣何以看似从开头看到结局。主看起来很少吃惊，他从不激动、烦恼或不安。他从未向任何人道过歉。他有时悲伤，但却从未气馁过。		141:7.13 (1594.7) James was astonished at how Jesus seemed to see the end from the beginning. The Master rarely appeared to be surprised. He was never excited, vexed, or disconcerted. He never apologized to any man. He was at times saddened, but never discouraged.
141:7.14 (1594.8) 约翰更为清楚地认识到，尽管耶稣拥有他一切的神性秉赋，但毕竟他是人。耶稣作为一个人生活于人们中间，并理解、热爱和知晓如何管理人们。在他的个人生活中，他是如此有人性，然而却又如此无缺点。他也总是无私的。		141:7.14 (1594.8) More clearly John recognized that, notwithstanding all of his divine endowments, after all, he was human. Jesus lived as a man among men and understood, loved, and knew how to manage men. In his personal life he was so human, and yet so faultless. And he was always unselfish.
141:7.15 (1595.1) 尽管彼得、詹姆斯和约翰无法理解耶稣在这一场合所说的许多内容，但他的亲切话语却萦绕在他们心头，在受十字架刑和复活之后，它们涌出来大大丰富了他们的随后侍奉并令他们喜悦。难怪这些使徒未全然理解主的话语，因为他正向他们呈现一个新时代的计划。		141:7.15 (1595.1) Although Peter, James, and John could not understand very much of what Jesus said on this occasion, his gracious words lingered in their hearts, and after the crucifixion and resurrection they came forth greatly to enrich and gladden their subsequent ministry. No wonder these apostles did not fully comprehend the Master’s words, for he was projecting to them the plan of a new age.
8. 在耶利哥的工作 ^top		8. Working in Jericho ^top
141:8.1 (1595.2) 在约旦河另一边伯大尼的四个周逗留期间，安德鲁会每周派一对使徒几次前去耶利哥一两天。约翰在耶利哥有许多信徒，他们大多数欢迎耶稣和他使徒更为先进的教导。在这些耶利哥的造访中，使徒们开始更为专门地执行耶稣照顾病患者的指导；他们造访了城市中的每一家，并试图抚慰每个受苦痛的人。		141:8.1 (1595.2) Throughout the four weeks’ sojourn at Bethany beyond Jordan, several times each week Andrew would assign apostolic couples to go up to Jericho for a day or two. John had many believers in Jericho, and the majority of them welcomed the more advanced teachings of Jesus and his apostles. On these Jericho visits the apostles began more specifically to carry out Jesus’ instructions to minister to the sick; they visited every house in the city and sought to comfort every afflicted person.
141:8.2 (1595.3) 使徒们在耶利哥做了一些公众工作，但他们的努力主要属于一种更为安静和个人的本质。他们此时发现，王国的好消息对病患者非常有安慰；他们的讯息为受苦痛者带来了疗愈。正是在耶利哥，耶稣要十二人宣扬王国喜讯和照料受苦痛者的委任第一次得以全面实施。		141:8.2 (1595.3) The apostles did some public work in Jericho, but their efforts were chiefly of a more quiet and personal nature. They now made the discovery that the good news of the kingdom was very comforting to the sick; that their message carried healing for the afflicted. And it was in Jericho that Jesus’ commission to the twelve to preach the glad tidings of the kingdom and minister to the afflicted was first fully carried into effect.
141:8.3 (1595.4) 他们在去往耶路撒冷的路上在耶利哥停留，并被一个来自美索不达米亚、前来与耶稣协商的代表团赶上了。使徒们原来计划在这儿只花一天，但当这些来自东方的真理寻求者抵达时，耶稣花了三天与他们在一起，他们在知晓了天国新真理的情况下高高兴兴返回了他们沿着幼发拉底河的各自家中。		141:8.3 (1595.4) They stopped in Jericho on the way up to Jerusalem and were overtaken by a delegation from Mesopotamia that had come to confer with Jesus. The apostles had planned to spend but a day here, but when these truth seekers from the East arrived, Jesus spent three days with them, and they returned to their various homes along the Euphrates happy in the knowledge of the new truths of the kingdom of heaven.
9. 动身去往耶路撒冷 ^top		9. Departing for Jerusalem ^top
141:9.1 (1595.5) 在三月的最后一天，星期一，耶稣和使徒们开始了他们上山去往耶路撒冷的行程。伯大尼的拉撒路曾经沿着约旦河往下两次去见耶稣，主和他的使徒们将伯大尼的拉撒路和他姐妹们家作为他们总部的每样安排都做好了，只要他们想要留在耶路撒冷。		141:9.1 (1595.5) On Monday, the last day of March, Jesus and the apostles began their journey up the hills toward Jerusalem. Lazarus of Bethany had been down to the Jordan twice to see Jesus, and every arrangement had been made for the Master and his apostles to make their headquarters with Lazarus and his sisters at Bethany as long as they might desire to stay in Jerusalem.
141:9.2 (1595.6) 约翰的门徒们留在约旦河另一边的伯大尼教导和洗礼群众，因此当耶稣抵达拉撒路家时，他仅有十二人伴随。耶稣和使徒们在这儿逗留了五天，在继续去往耶路撒冷过逾越节之前休息恢复自身，在玛莎和玛利亚的生活中，让主和他的使徒们住在她们兄弟家中是一件大事，她们在那儿能照料他们的需求。		141:9.2 (1595.6) The disciples of John remained at Bethany beyond the Jordan, teaching and baptizing the multitudes, so that Jesus was accompanied only by the twelve when he arrived at Lazarus’s home. Here Jesus and the apostles tarried for five days, resting and refreshing themselves before going on to Jerusalem for the Passover. It was a great event in the lives of Martha and Mary to have the Master and his apostles in the home of their brother, where they could minister to their needs.
141:9.3 (1595.7) 4月6日周日早上，耶稣和使徒们去往耶路撒冷；这是主和所有十二人第一次一同到那里。		141:9.3 (1595.7) On Sunday morning, April 6, Jesus and the apostles went down to Jerusalem; and this was the first time the Master and all of the twelve had been there together.