第146篇		Paper 146
首次加利利布道之旅		First Preaching Tour of Galilee
146:0.1 (1637.1) 首次加利利公众布道之旅始于公元28年1月18日周日，继续了大约两个月，伴随3月17日返回迦百农而告终。在这次旅行中，耶稣和十二使徒，由约翰的先行使徒们所协助，在瑞扪、约塔帕塔、拉玛、艾恩、吉斯卡拉、科拉辛、玛顿、迦拿、拿因和隐多珥宣扬福音并洗礼信奉者。他们在这些城市逗留并教导，而在许多其他小城，他们随着穿过而宣扬了王国福音。		146:0.1 (1637.1) THE first public preaching tour of Galilee began on Sunday, January 18, a.d. 28, and continued for about two months, ending with the return to Capernaum on March 17. On this tour Jesus and the twelve apostles, assisted by the former apostles of John, preached the gospel and baptized believers in Rimmon, Jotapata, Ramah, Zebulun, Iron, Gischala, Chorazin, Madon, Cana, Nain, and Endor. In these cities they tarried and taught, while in many other smaller towns they proclaimed the gospel of the kingdom as they passed through.
146:0.2 (1637.2) 这是第一耶稣允许他的同伴们无拘无束地布道。在这次旅行中，他仅在三个场合告诫过他们；他告诫他们远离拿撒勒，并在经过迦百农和提比里亚时要谨慎。对于使徒们来说，终于感到他们可随意无限制地布道和教导，这是一种极大的满足来源，他们怀着极大的诚挚和喜悦，全心投入到宣扬福音、侍奉病者和洗礼信奉者的工作中。		146:0.2 (1637.2) This was the first time Jesus permitted his associates to preach without restraint. On this tour he cautioned them on only three occasions; he admonished them to remain away from Nazareth and to be discreet when passing through Capernaum and Tiberias. It was a source of great satisfaction to the apostles at last to feel they were at liberty to preach and teach without restriction, and they threw themselves into the work of preaching the gospel, ministering to the sick, and baptizing believers, with great earnestness and joy.
1. 在瑞扪布道 ^top		1. Preaching at Rimmon ^top
146:1.1 (1637.3) 小城瑞扪一度曾献给对巴比伦天空之神拉姆曼的崇拜。许多较早的巴比伦教导和后来的琐罗亚斯德派教导仍得以包含在瑞扪人的信仰当中；因此耶稣和二十四人将他们许多时间致力于解释清楚这些较古老信仰与王国新福音之间差异的任务。彼得在这儿宣讲了他早期生涯中最伟大的布道之一“亚伦与金牛犊”。		146:1.1 (1637.3) The small city of Rimmon had once been dedicated to the worship of a Babylonian god of the air, Ramman. Many of the earlier Babylonian and later Zoroastrian teachings were still embraced in the beliefs of the Rimmonites; therefore did Jesus and the twenty-four devote much of their time to the task of making plain the difference between these older beliefs and the new gospel of the kingdom. Peter here preached one of the great sermons of his early career on “Aaron and the Golden Calf.”
146:1.2 (1637.4) 尽管许多瑞扪居民成了耶稣教导的信奉者，但他们却在后来岁月当中给他们兄弟造成了极大的麻烦。在单个一生的短暂间隔期间。要令自然崇拜者改变成一个灵性理念崇拜的全面会员身份是困难的。		146:1.2 (1637.4) Although many of the citizens of Rimmon became believers in Jesus’ teachings, they made great trouble for their brethren in later years. It is difficult to convert nature worshipers to the full fellowship of the adoration of a spiritual ideal during the short space of a single lifetime.
146:1.3 (1637.5) 许多较好的巴比伦人和波斯人观念、包括光明与黑暗、良善与邪恶、时间与永恒，都在后来被纳入到所谓的基督教教义中，它们的纳入使得基督教教导更为直接被近东各民族所接受。同样地，柏拉图许多理论的纳入、包括理想之灵或是所有可见性物质事物的不可见模式，正如后来被斐洛改编到希伯来神学中、使得保罗的基督教教导更为容易被西方的希腊人所接受。		146:1.3 (1637.5) Many of the better of the Babylonian and Persian ideas of light and darkness, good and evil, time and eternity, were later incorporated in the doctrines of so-called Christianity, and their inclusion rendered the Christian teachings more immediately acceptable to the peoples of the Near East. In like manner, the inclusion of many of Plato’s theories of the ideal spirit or invisible patterns of all things visible and material, as later adapted by Philo to the Hebrew theology, made Paul’s Christian teachings more easy of acceptance by the western Greeks.
146:1.4 (1637.6) 正是在瑞扪，托丹最先听到了王国福音，他后来将这一讯息带入美索不达米亚以及更远的地方。他是最先向那些居住在幼发拉底河那边的人宣扬福音的人之一。		146:1.4 (1637.6) It was at Rimmon that Todan first heard the gospel of the kingdom, and he later carried this message into Mesopotamia and far beyond. He was among the first to preach the good news to those who dwelt beyond the Euphrates.
2. 在约塔帕塔 ^top		2. At Jotapata ^top
146:2.1 (1638.1) 尽管约塔帕塔的普通民众高兴地倾听了耶稣和他的使徒们，并且许多人接受了王国福音，但正是耶稣在他们在这一小镇逗留第二晚向二十四人所做的论述，令约塔帕塔的使命变得出名。纳撒尼尔在他心中关于主涉及祈祷、感恩和崇拜的教导有所困惑，耶稣在回应他问题过程中讲了很多以进一步解释他的教导。这一论述以现代措辞加以总结，可被呈现为强调以下几点：		146:2.1 (1638.1) While the common people of Jotapata heard Jesus and his apostles gladly and many accepted the gospel of the kingdom, it was the discourse of Jesus to the twenty-four on the second evening of their sojourn in this small town that distinguishes the Jotapata mission. Nathaniel was confused in his mind about the Master’s teachings concerning prayer, thanksgiving, and worship, and in response to his question Jesus spoke at great length in further explanation of his teaching. Summarized in modern phraseology, this discourse may be presented as emphasizing the following points:
146:2.2 (1638.2) 1．人心中对罪孽的有意识持久注意，会逐渐毁坏人类灵魂和其创造者之间属灵交流回路的祈祷连接。自然地，神会倾听他孩子的祈请，但当人心有意图且持久地怀有罪孽的概念时，在世上孩子和他天上之父之间会逐渐发生个人交流的丧失。		146:2.2 (1638.2) 1. The conscious and persistent regard for iniquity in the heart of man gradually destroys the prayer connection of the human soul with the spirit circuits of communication between man and his Maker. Naturally God hears the petition of his child, but when the human heart deliberately and persistently harbors the concepts of iniquity, there gradually ensues the loss of personal communion between the earth child and his heavenly Father.
146:2.3 (1638.3) 2．与神之已知创立律法不一致的祈祷，对天堂神灵来说是一种憎恶之事。若人不倾听诸神以属灵、心智和物质性律法方式对其造物的交谈，受造物这种故意且有意识的蔑视性行为会令属灵人格体掩耳不再倾听这些无法无天而又违逆的凡人。耶稣从《先知撒迦利亚书》引用以下文字给他使徒们：“但他们却不肯听从，扭转肩头，塞耳不听。是的，他们使他们的心坚硬如石，唯恐听到我通过我的灵经由先知们所发出的律法和话语；因此他们邪恶思维的结果，作为一场极大天谴降到他们罪疚头脑之上。因此发生的是他们哭求仁慈，但却没有耳敞开来听。”之后耶稣引用了这个智者所说的谚语：“掩耳不听神之律法的，甚至他的祈祷也成为可憎之事。”		146:2.3 (1638.3) 2. That prayer which is inconsistent with the known and established laws of God is an abomination to the Paradise Deities. If man will not listen to the Gods as they speak to their creation in the laws of spirit, mind, and matter, the very act of such deliberate and conscious disdain by the creature turns the ears of spirit personalities away from hearing the personal petitions of such lawless and disobedient mortals. Jesus quoted to his apostles from the Prophet Zechariah: “But they refused to hearken and pulled away the shoulder and stopped their ears that they should not hear. Yes, they made their hearts adamant like a stone, lest they should hear my law and the words which I sent by my spirit through the prophets; therefore did the results of their evil thinking come as a great wrath upon their guilty heads. And so it came to pass that they cried for mercy, but there was no ear open to hear.” And then Jesus quoted the proverb of the wise man who said: “He who turns away his ear from hearing the divine law, even his prayer shall be an abomination.”
146:2.4 (1638.4) 3．通过打开神人交流渠道的人类一端，凡人会立即可用到传给诸世界受造物的、不断流动的神性侍奉之流。当人听到神之灵在人心中讲话时，固有于这一体验中的是神同时听到人之祈祷的事实。甚至对罪恶的宽恕也以此同样无误的方式运作。天上的父甚至在你想要请求他之前便已经宽恕你了，但你直到你宽恕你的同胞之时，宽恕才会在你的个人宗教体验中可得。神之宽恕事实上并不以你宽恕你的同伴为条件，但在体验中却恰好是以此为条件的。神之宽恕和人之宽恕的同步性这一事实，由此在耶稣教给使徒的祈祷中得到承认并被联系到了一起。		146:2.4 (1638.4) 3. By opening the human end of the channel of the God-man communication, mortals make immediately available the ever-flowing stream of divine ministry to the creatures of the worlds. When man hears God’s spirit speak within the human heart, inherent in such an experience is the fact that God simultaneously hears that man’s prayer. Even the forgiveness of sin operates in this same unerring fashion. The Father in heaven has forgiven you even before you have thought to ask him, but such forgiveness is not available in your personal religious experience until such a time as you forgive your fellow men. God’s forgiveness in fact is not conditioned upon your forgiving your fellows, but in experience it is exactly so conditioned. And this fact of the synchrony of divine and human forgiveness was thus recognized and linked together in the prayer which Jesus taught the apostles.
146:2.5 (1638.5) 4．在宇宙中存在一种基本的公平法则，仁慈无力去规避。天堂的无私荣耀不可能被时空领域一个彻底自私的受造物接受。甚至神的无限之爱也无法将永恒续存之拯救强加到任何一个未选择续存的凡人受造物身上。仁慈拥有极大的赠与度，但终究存在公平的指令，甚至结合了仁慈的爱无法有效废除。耶稣再次《希伯来圣经》引用道：“我呼唤过，你们却拒绝听从；我伸出我的手，但却无人理会。你们轻弃我的所有劝诫，你们拒绝了我的责备，由于这一反叛态度，不可避免的是，你们必寻求我，但却不会收到回应。你们已经拒绝了生命之道，你们可在你们痛苦的时候孜孜寻求我，但你们却不会找到我。”		146:2.5 (1638.5) 4. There is a basic law of justice in the universe which mercy is powerless to circumvent. The unselfish glories of Paradise are not possible of reception by a thoroughly selfish creature of the realms of time and space. Even the infinite love of God cannot force the salvation of eternal survival upon any mortal creature who does not choose to survive. Mercy has great latitude of bestowal, but, after all, there are mandates of justice which even love combined with mercy cannot effectively abrogate. Again Jesus quoted from the Hebrew scriptures: “I have called and you refused to hear; I stretched out my hand, but no man regarded. You have set at naught all my counsel, and you have rejected my reproof, and because of this rebellious attitude it becomes inevitable that you shall call upon me and fail to receive an answer. Having rejected the way of life, you may seek me diligently in your times of suffering, but you will not find me.”
146:2.6 (1639.1) 5. 想要接受仁慈之人，必须要展现仁慈;不要论断，免得你们被论断。你们怀着怎样的精神论断他人，你们也必被怎样论断。仁慈不会全然废除宇宙公正。最终以下将证明是真实的：“塞耳不听穷人呼求的，他也必终有一日呼求帮助，而无人会听他。”任一祈祷所包含的真诚性，是它得以获听的保证；任一祈求所包含的灵性智慧和宇宙一致性，是答复之时间、方式和程度的决定因素。一个明智的父亲不会从字面上回答他无知而又无经验子女的愚蠢祈祷，尽管子女或许会从做出这类荒谬祈求中获得不少快乐和真正的灵魂满足。		146:2.6 (1639.1) 5. They who would receive mercy must show mercy; judge not that you be not judged. With the spirit with which you judge others you also shall be judged. Mercy does not wholly abrogate universe fairness. In the end it will prove true: “Whoso stops his ears to the cry of the poor, he also shall some day cry for help, and no one will hear him.” The sincerity of any prayer is the assurance of its being heard; the spiritual wisdom and universe consistency of any petition is the determiner of the time, manner, and degree of the answer. A wise father does not literally answer the foolish prayers of his ignorant and inexperienced children, albeit the children may derive much pleasure and real soul satisfaction from the making of such absurd petitions.
146:2.7 (1639.2) 6．当你们完全献身于履行天上之父意志时，你们所有祈求的答复将会来临，因为你们的祈祷将会完全符合父的意志，而父的意志将会永远在他的整个庞大宇宙中得以显现。真正子民渴望什么，无限之父的意志便是什么。这种祈祷不会保留未作答复，其他任何类型的祈求则有可能无法得到全面答复。		146:2.7 (1639.2) 6. When you have become wholly dedicated to the doing of the will of the Father in heaven, the answer to all your petitions will be forthcoming because your prayers will be in full accordance with the Father’s will, and the Father’s will is ever manifest throughout his vast universe. What the true son desires and the infinite Father wills IS. Such a prayer cannot remain unanswered, and no other sort of petition can possibly be fully answered.
146:2.8 (1639.3) 7．正义之呼求是神之子民的信实行为，它会打开父善、真、慈的宝库之门，这些慷慨赠与长久等待子民的触及和个人挪用。祈祷不会改变神对人的态度，但它的确会改变人对不变之父的态度。祈祷的动机给予了它通向神耳的先行权，而非祈祷者的社会经济或外在宗教身份。		146:2.8 (1639.3) 7. The cry of the righteous is the faith act of the child of God which opens the door of the Father’s storehouse of goodness, truth, and mercy, and these good gifts have long been in waiting for the son’s approach and personal appropriation. Prayer does not change the divine attitude toward man, but it does change man’s attitude toward the changeless Father. The motive of the prayer gives it right of way to the divine ear, not the social, economic, or outward religious status of the one who prays.
146:2.9 (1639.4) 8．祈祷不可被用来避免时间的延迟或超越空间的阻碍。祈祷并非被设计为一种夸大自我或获得超过同伴之不公平优势的手段。一个彻底自私的灵魂无法以话语之真正意义而祈祷。耶稣说过：“让你的无上喜悦临于神的品格之中，他必会将你心中的真诚渴求给予你。”“将你的路交托给上主；信任他，他将成全。” “因为上主听到了贫穷者的呼求，他也将垂顾穷困者的祈祷。”		146:2.9 (1639.4) 8. Prayer may not be employed to avoid the delays of time or to transcend the handicaps of space. Prayer is not designed as a technique for aggrandizing self or for gaining unfair advantage over one’s fellows. A thoroughly selfish soul cannot pray in the true sense of the word. Said Jesus: “Let your supreme delight be in the character of God, and he shall surely give you the sincere desires of your heart.” “Commit your way to the Lord; trust in him, and he will act.” “For the Lord hears the cry of the needy, and he will regard the prayer of the destitute.”
146:2.10 (1639.5) 9．“我从父那里来；因此，若你就你想要请求父什么有所怀疑，奉我的名请求，我将依照你的真正需求和渴望，并依照我父的意志呈上你的祈求。”防范在你的祈祷上变得以自我为中心这一巨大危险。避免为你自己祈祷太多；更多为你兄弟的灵性进步去祈祷。避免实利主义的祈祷；以属灵方式并为了属灵赠与之丰盛而祈祷。		146:2.10 (1639.5) 9. “I have come forth from the Father; if, therefore, you are ever in doubt as to what you would ask of the Father, ask in my name, and I will present your petition in accordance with your real needs and desires and in accordance with my Father’s will.” Guard against the great danger of becoming self-centered in your prayers. Avoid praying much for yourself; pray more for the spiritual progress of your brethren. Avoid materialistic praying; pray in the spirit and for the abundance of the gifts of the spirit.
146:2.11 (1639.6) 10．当你为病苦者祈祷时，不要期望你的祈求会代替对这些病苦者之必需物的慈爱智能侍奉。为你家人、朋友和同伴的福祉祈祷，不过尤其要为那些诅咒你的人祈祷，为那些迫害你的人做出慈爱的祈求。“不过在要祈祷时，我不会说话。只有驻在你内心的属灵推动你表达那些充分展现出你与众灵之父内在关系的祈求。”		146:2.11 (1639.6) 10. When you pray for the sick and afflicted, do not expect that your petitions will take the place of loving and intelligent ministry to the necessities of these afflicted ones. Pray for the welfare of your families, friends, and fellows, but especially pray for those who curse you, and make loving petitions for those who persecute you. “But when to pray, I will not say. Only the spirit that dwells within you may move you to the utterance of those petitions which are expressive of your inner relationship with the Father of spirits.”
146:2.12 (1640.1) 11．许多人仅在处于麻烦中时，才求助于祈祷。这种做法是欠考虑的和误导性的。诚然，你会在受侵扰时，做得很好来祈祷，但即便在你灵魂一切进展良好时，你也应该留心作为一个孩子，与你的父对话。让你的真正祈求总是处于隐秘之中。不要让人们听到你的私人祈祷文。感恩的祈祷文适合成群的崇拜者，不过灵魂的祈祷则是一种个人事务。不过有一种形式的祈祷文适于所有神的子民，那便是：“无论如何，要履行的是您的意志。”		146:2.12 (1640.1) 11. Many resort to prayer only when in trouble. Such a practice is thoughtless and misleading. True, you do well to pray when harassed, but you should also be mindful to speak as a son to your Father even when all goes well with your soul. Let your real petitions always be in secret. Do not let men hear your personal prayers. Prayers of thanksgiving are appropriate for groups of worshipers, but the prayer of the soul is a personal matter. There is but one form of prayer which is appropriate for all God’s children, and that is: “Nevertheless, your will be done.”
146:2.13 (1640.2) 12．这一福音的所有信奉者应该真诚祈祷天国的延伸。在希伯来圣经的所有祈祷文中，他最为赞许《诗篇》作者的祈求：“神啊，在我身内营造一颗清静之心，在我心中更新一个正直之灵。赦免我隐秘的罪恶，拦阻您的仆人远离恣意的过犯。”耶稣详尽评论了祈祷与轻率冒犯讲话之间的关系，援引道：“上主啊，在我嘴前设一守护；守住我的唇齿。”“人的舌头，”耶稣说，“是一个很少有人能驯服的构件，不过内在之灵能将这一任性构件转化为亲切的宽容之声和鼓舞人心的仁慈侍者。”		146:2.13 (1640.2) 12. All believers in this gospel should pray sincerely for the extension of the kingdom of heaven. Of all the prayers of the Hebrew scriptures he commented most approvingly on the petition of the Psalmist: “Create in me a clean heart, O God, and renew a right spirit within me. Purge me from secret sins and keep back your servant from presumptuous transgression.” Jesus commented at great length on the relation of prayer to careless and offending speech, quoting: “Set a watch, O Lord, before my mouth; keep the door of my lips.” “The human tongue,” said Jesus, “is a member which few men can tame, but the spirit within can transform this unruly member into a kindly voice of tolerance and an inspiring minister of mercy.”
146:2.14 (1640.3) 13．耶稣教导，在世界生活道路上寻求神之指引的祈祷，在重要性上仅次于知晓父之意志的祈求。实际上，这意味着寻求神之智慧的祈祷。耶稣从未教导过人的知识和专门技能可通过祈祷获得。不过他的确教导过，祈祷是在一个人接受神之灵临在能力的扩展方面的一个要素。当耶稣教导他的同伴们以属灵方式并以真理方式祈祷，他解释道，他指的是真诚并依照一个人的启迪而祈祷，全新、智能、热切而又坚定的祈祷。		146:2.14 (1640.3) 13. Jesus taught that the prayer for divine guidance over the pathway of earthly life was next in importance to the petition for a knowledge of the Father’s will. In reality this means a prayer for divine wisdom. Jesus never taught that human knowledge and special skill could be gained by prayer. But he did teach that prayer is a factor in the enlargement of one’s capacity to receive the presence of the divine spirit. When Jesus taught his associates to pray in the spirit and in truth, he explained that he referred to praying sincerely and in accordance with one’s enlightenment, to praying wholeheartedly and intelligently, earnestly and steadfastly.
146:2.15 (1640.4) 14．耶稣警告他的追随者们不要认为通过约翰的重复、雄辩的措辞、禁食、忏悔或祭献来使得他们的祈祷更为灵验。不过他的确劝诫他的信奉者们采用祈祷作为一种经由感恩而引向真正崇拜的方式。耶稣哀叹道，在他追随者的祈祷和崇拜中很少会发现感恩之精神，他在这一场合从圣经援引，说道：“感谢上主，歌颂极高者之名，每早承认他的慈爱和善，每晚承认他的信实，是一件好事，因为神经由他的杰作而令我高兴。凡事我依神之意志给予感谢。”		146:2.15 (1640.4) 14. Jesus warned his followers against thinking that their prayers would be rendered more efficacious by ornate repetitions, eloquent phraseology, fasting, penance, or sacrifices. But he did exhort his believers to employ prayer as a means of leading up through thanksgiving to true worship. Jesus deplored that so little of the spirit of thanksgiving was to be found in the prayers and worship of his followers. He quoted from the Scriptures on this occasion, saying: “It is a good thing to give thanks to the Lord and to sing praises to the name of the Most High, to acknowledge his loving-kindness every morning and his faithfulness every night, for God has made me glad through his work. In everything I will give thanks according to the will of God.”
146:2.16 (1640.5) 15．之后耶稣说道：“不要总是过于操心你的日常所需。不要忧虑关于你世间生存的问题，而是在所有这些事中，通过祈祷和恳求，怀着真诚感恩之精神，让你的需求展现在你天上之父面前。”之后他从圣经中援引道：“我要以诗歌赞美神的名，怀着感恩称他为大。这会令上主喜悦，好过公牛或有脚有蹄小牛的祭献。”		146:2.16 (1640.5) 15. And then Jesus said: “Be not constantly overanxious about your common needs. Be not apprehensive concerning the problems of your earthly existence, but in all these things by prayer and supplication, with the spirit of sincere thanksgiving, let your needs be spread out before your Father who is in heaven.” Then he quoted from the Scriptures: “I will praise the name of God with a song and will magnify him with thanksgiving. And this will please the Lord better than the sacrifice of an ox or bullock with horns and hoofs.”
146:2.17 (1641.1) 16．耶稣教导他的追随者们，当他们向父做出祈祷时，他们应以沉默接受方式保持一段时间，以给予内驻之灵更好机会对倾听的灵魂讲话。在人类心智处于一种真正崇拜态度时，父之灵最宜与人讲话。我们通过父内驻之灵的协助，通过人类心智经由真理侍奉所受之启发崇拜神。耶稣所教导的崇拜，使人渐趋如同被崇拜者般。崇拜是一种转化性体验，藉此有限者逐渐接近、并最终达至无限者的临在。		146:2.17 (1641.1) 16. Jesus taught his followers that, when they had made their prayers to the Father, they should remain for a time in silent receptivity to afford the indwelling spirit the better opportunity to speak to the listening soul. The spirit of the Father speaks best to man when the human mind is in an attitude of true worship. We worship God by the aid of the Father’s indwelling spirit and by the illumination of the human mind through the ministry of truth. Worship, taught Jesus, makes one increasingly like the being who is worshiped. Worship is a transforming experience whereby the finite gradually approaches and ultimately attains the presence of the Infinite.
146:2.18 (1641.2) 耶稣还告诉了他的使徒们关于人与神交融的许多其他真理，但他们当中没有许多人能够完全吸纳他的教导。		146:2.18 (1641.2) And many other truths did Jesus tell his apostles about man’s communion with God, but not many of them could fully encompass his teaching.
3. 在拉玛的停留 ^top		3. The Stop at Ramah ^top
146:3.1 (1641.3) 在拉玛，耶稣与一位教导过科学和哲学足以满足人类经验之需的年老希腊哲学家有过令人难忘的讨论。耶稣怀着耐心和同情倾听这位希腊导师，认可他所说许多事情所包含的真理，但也指出，当他在从头谈到尾时，他未能在关于人类生存的讨论中解释“从何处来，为了什么以及往何处去”，并补充说：“我们从你漏掉的地方开始。宗教是对人类灵魂应对心智本身永远无法发现或完全捉摸的灵性实相的一种揭示。智性奋斗或许会揭示生活之事实，但王国福音却会展开存在之真相；此时你想要听一下我向你讲述关于投射了这些包含凡人存在之物质性事实的短暂时间阴影的永恒灵性实相吗？”耶稣花了半个多小时教导这个希腊人关于王国福音的拯救性真理，这个年老的哲学家对主的方式方法易于接受，出于真诚诚实之心，他快速相信了这一拯救福音。		146:3.1 (1641.3) At Ramah Jesus had the memorable discussion with the aged Greek philosopher who taught that science and philosophy were sufficient to satisfy the needs of human experience. Jesus listened with patience and sympathy to this Greek teacher, allowing the truth of many things he said but pointing out that, when he was through, he had failed in his discussion of human existence to explain “whence, why, and whither,” and added: “Where you leave off, we begin. Religion is a revelation to man’s soul dealing with spiritual realities which the mind alone could never discover or fully fathom. Intellectual strivings may reveal the facts of life, but the gospel of the kingdom unfolds the truths of being. You have discussed the material shadows of truth; will you now listen while I tell you about the eternal and spiritual realities which cast these transient time shadows of the material facts of mortal existence?” For more than an hour Jesus taught this Greek the saving truths of the gospel of the kingdom. The old philosopher was susceptible to the Master’s mode of approach, and being sincerely honest of heart, he quickly believed this gospel of salvation.
146:3.2 (1641.4) 使徒们因耶稣对这个希腊人许多命题赞成的开放态度有点不安，不过耶稣后来私下对他们说：“我的孩子们，不要惊奇于我对这个希腊人哲学的宽容。真实而又真正的内在确定性丝毫都不惧怕外在分析，真理也不会厌恶诚实的批评。你们永远不应忘记，就一个人信仰之真实性而言，不宽容是掩盖所怀有的私密怀疑之面具。当一个人对他全心相信的真理拥有完美信任时，他绝不会在任何时候被他邻居的态度所干扰。勇气便是关于一个人声称相信的那些事物之彻底诚实所产生的信心。真诚的人们不怕对他们真正确信和高尚理想的批评检查。”		146:3.2 (1641.4) The apostles were a bit disconcerted by the open manner of Jesus’ assent to many of the Greek’s propositions, but Jesus afterward privately said to them: “My children, marvel not that I was tolerant of the Greek’s philosophy. True and genuine inward certainty does not in the least fear outward analysis, nor does truth resent honest criticism. You should never forget that intolerance is the mask covering up the entertainment of secret doubts as to the trueness of one’s belief. No man is at any time disturbed by his neighbor’s attitude when he has perfect confidence in the truth of that which he wholeheartedly believes. Courage is the confidence of thoroughgoing honesty about those things which one professes to believe. Sincere men are unafraid of the critical examination of their true convictions and noble ideals.”
146:3.3 (1641.5) 在拉玛的第二天傍晚，多玛斯下午耶稣问了这一个问题：“主啊，一位对您教导的新信奉者，何以能够真正知晓、真正确信关于这一王国福音的真实性呢？”		146:3.3 (1641.5) On the second evening at Ramah, Thomas asked Jesus this question: “Master, how can a new believer in your teaching really know, really be certain, about the truth of this gospel of the kingdom?”
146:3.4 (1641.6) 耶稣对多玛斯说：“你对你已进入父之王国家庭的确信，你对你将与王国子民永恒存续的确信完全是一种个人体验的事务 -- 即对真理之言的信仰。灵性确信是你在神圣真理之永恒实相方面个人宗教体验的等价物，并在其他方面相当于你对真理实相的智性理解，加上你的灵性信仰，并减去你的诚实怀疑。		146:3.4 (1641.6) And Jesus said to Thomas: “Your assurance that you have entered into the kingdom family of the Father, and that you will eternally survive with the children of the kingdom, is wholly a matter of personal experience—faith in the word of truth. Spiritual assurance is the equivalent of your personal religious experience in the eternal realities of divine truth and is otherwise equal to your intelligent understanding of truth realities plus your spiritual faith and minus your honest doubts.
146:3.5 (1642.1) “子自然被赋予了父的生命。由于你们被赋予了父的鲜活之灵，因此你们也是神的子民。你之所以从你在物质性肉身世界的生活中续存，是因为你与父的鲜活之灵、即永生之赠与相同一。许多人的确在我从父亲那里来之前拥有了这一生命，还会有更多人因为相信了我的话语而接受这一属灵；不过我宣布，当我返回到父那里，他将会把他的灵派到所有人的心中。		146:3.5 (1642.1) “The Son is naturally endowed with the life of the Father. Having been endowed with the living spirit of the Father, you are therefore sons of God. You survive your life in the material world of the flesh because you are identified with the Father’s living spirit, the gift of eternal life. Many, indeed, had this life before I came forth from the Father, and many more have received this spirit because they believed my word; but I declare that, when I return to the Father, he will send his spirit into the hearts of all men.
146:3.6 (1642.2) “尽管你们无法观察到这一神性之灵在你们心智中运作，但却有一个发现你令自身灵魂力量服从于天父这一内驻之灵教导和指引程度的实用方法，那便是你对你同伴人们爱的程度。这一父之灵分担了父之爱，随着它主导人，它会可靠地引向对神崇拜和对同伴慈爱看待的方向。起初你们相信你们是神的子民，是因为我的教导令你们对我们父内驻临在的内在引领更有意识；不过真理之灵不久将会得以浇灌到所有人肉身之上，它会活在人们中间并教导所有人，正如我此时活在你们中间并对你们讲述真理之言般。而这一代你们灵魂之灵性禀赋发言的真理之灵，将会帮助你们知晓你们是神的子民。它将会可靠见证父的内驻临在，即你们的灵，正如此时在某些人身上内驻的，之后将会在所有人身上内驻，告知你们实际上是神的子民。		146:3.6 (1642.2) “While you cannot observe the divine spirit at work in your minds, there is a practical method of discovering the degree to which you have yielded the control of your soul powers to the teaching and guidance of this indwelling spirit of the heavenly Father, and that is the degree of your love for your fellow men. This spirit of the Father partakes of the love of the Father, and as it dominates man, it unfailingly leads in the directions of divine worship and loving regard for one’s fellows. At first you believe that you are sons of God because my teaching has made you more conscious of the inner leadings of our Father’s indwelling presence; but presently the Spirit of Truth shall be poured out upon all flesh, and it will live among men and teach all men, even as I now live among you and speak to you the words of truth. And this Spirit of Truth, speaking for the spiritual endowments of your souls, will help you to know that you are the sons of God. It will unfailingly bear witness with the Father’s indwelling presence, your spirit, then dwelling in all men as it now dwells in some, telling you that you are in reality the sons of God.
146:3.7 (1642.3) “跟随该灵引领的每个世上子民，最终必定知晓神之意志，服从于我父意志的人，必将永远停留。从世间生命到永恒身份的道路还未得以向你们说清楚，不过有一条道路，一直有一条道路，我前来令那条道路既新又活。进入王国之人已经拥有永恒生命 -- 他永远不会消亡。不过当我返回到父那里时，你们将会更好理解关于这一切的许多内容，你们也能够以回顾方式看待你们当前的经历。”		146:3.7 (1642.3) “Every earth child who follows the leading of this spirit shall eventually know the will of God, and he who surrenders to the will of my Father shall abide forever. The way from the earth life to the eternal estate has not been made plain to you, but there is a way, there always has been, and I have come to make that way new and living. He who enters the kingdom has eternal life already—he shall never perish. But much of this you will the better understand when I shall have returned to the Father and you are able to view your present experiences in retrospect.”
146:3.8 (1642.4) 所有听到这些祝福话语的人们都极为振奋。就正义者的续存而言，犹太人的教导是混乱的和不确定的。对于耶稣的追随者们而言，听到这些关于所有真正信奉者永生的、非常明确而又积极的话语，是令人振作和令人鼓舞的。		146:3.8 (1642.4) And all who heard these blessed words were greatly cheered. The Jewish teachings had been confused and uncertain regarding the survival of the righteous, and it was refreshing and inspiring for Jesus’ followers to hear these very definite and positive words of assurance about the eternal survival of all true believers.
146:3.9 (1642.5) 使徒们继续布道并洗礼信奉者，与此同时他们保持了挨家挨户拜访的做法，安慰沮丧者，照料病苦者。使徒组织得到了扩展，因为耶稣的每一个使徒此时都拥有约翰的一个使徒作为一个副手，艾伯纳是安德鲁的副手；这一计划盛行到他们继续到耶路撒冷过下一个逾越节。		146:3.9 (1642.5) The apostles continued to preach and baptize believers, while they kept up the practice of visiting from house to house, comforting the downcast and ministering to the sick and afflicted. The apostolic organization was expanded in that each of Jesus’ apostles now had one of John’s as an associate; Abner was the associate of Andrew; and this plan prevailed until they went down to Jerusalem for the next Passover.
146:3.10 (1642.6) 在他们在西布伦停留期间，耶稣所给予的专门指导，主要与王国的共同义务的进一步讨论以及旨在讲清宗教体验和社会宗教义务所产生和睦之间的差异有关。这是主讨论宗教之社会方面的少数几次之一。在耶稣的整个世上生活期间，他就宗教的社会化给他追随者的指导很少。		146:3.10 (1642.6) The special instruction given by Jesus during their stay at Zebulun had chiefly to do with further discussions of the mutual obligations of the kingdom and embraced teaching designed to make clear the differences between personal religious experience and the amities of social religious obligations. This was one of the few times the Master ever discussed the social aspects of religion. Throughout his entire earth life Jesus gave his followers very little instruction regarding the socialization of religion.
146:3.11 (1643.1) 在西布伦的人是一个混合的种族，很少是犹太人或外邦人，他们很少有人真正相信耶稣，尽管他们已经听说了迦百农对病者的治愈。		146:3.11 (1643.1) In Zebulun the people were of a mixed race, hardly Jew or gentile, and few of them really believed in Jesus, notwithstanding they had heard of the healing of the sick at Capernaum.
4. 在艾恩的福音 ^top		4. The Gospel at Iron ^top
146:4.1 (1643.2) 在艾恩，如同在加利利和犹地亚许多乃至更小城市中一样，有一所犹太教会堂。在耶稣侍奉的较早时期期间，安息日在这些犹太教会堂讲话是他的惯例。有时他会在早上礼拜上讲话，彼得或是其他使徒中的一个会在下午时间布道，耶稣和使徒们也会经常在犹太教会堂周中晚上集会上教导和布道。尽管耶路撒冷的宗教领袖们对耶稣变得渐趋敌对，但他们却对那个城市以外的犹太教会堂无法施展任何直接控制。直到耶稣公众侍奉之后，他们才能够营造出这样一种广泛反对他的情绪，从而带来了众多犹太教会堂对他教导的几近一致封闭。在此时，加利利和犹地亚的所有犹太教会堂对他都是开放的。		146:4.1 (1643.2) At Iron, as in many of even the smaller cities of Galilee and Judea, there was a synagogue, and during the earlier times of Jesus’ ministry it was his custom to speak in these synagogues on the Sabbath day. Sometimes he would speak at the morning service, and Peter or one of the other apostles would preach at the afternoon hour. Jesus and the apostles would also often teach and preach at the weekday evening assemblies at the synagogue. Although the religious leaders at Jerusalem became increasingly antagonistic toward Jesus, they exercised no direct control over the synagogues outside of that city. It was not until later in Jesus’ public ministry that they were able to create such a widespread sentiment against him as to bring about the almost universal closing of the synagogues to his teaching. At this time all the synagogues of Galilee and Judea were open to him.
146:4.2 (1643.3) 艾恩在那些日子是广布矿井之地，由于耶稣从未有过矿工的生活经历，在他旅居艾恩的同时，他花了大多时间在矿井中。在使徒们挨户拜访并在公众场合布道时，耶稣则在矿井中与这些地下劳工们一起工作。耶稣作为疗愈者的名声甚至传到了这个遥远的村子，许多病苦者向他寻求帮助，许多人因他的疗愈侍奉而极大受益。不过除了在麻风病人那一案例中以外，主并未在这些案例中的任何一个当中施展过所谓的奇迹。		146:4.2 (1643.3) Iron was the site of extensive mineral mines for those days, and since Jesus had never shared the life of the miner, he spent most of his time, while sojourning at Iron, in the mines. While the apostles visited the homes and preached in the public places, Jesus worked in the mines with these underground laborers. The fame of Jesus as a healer had spread even to this remote village, and many sick and afflicted sought help at his hands, and many were greatly benefited by his healing ministry. But in none of these cases did the Master perform a so-called miracle of healing save in that of the leper.
146:4.3 (1643.4) 在艾恩第三天下午晚些时候，当耶稣从矿井返回时，他在返回住处的途中碰巧穿过一条狭窄小巷。当他走进某个麻风病人的肮脏小屋时，这个受折磨者由于已经听说过他作为疗愈者的名声，在他经过他门口时大胆向他搭讪，一边跪在他面前，一边说：“主啊，要是您愿意，您能令我变洁净。我已经听说过导师们的讯息，如果我能够得以变洁净，我愿进入王国。”这个麻风病人之所以以此方式说话，是因为在犹太人麻风病人当中，他们甚至被禁止出席犹太教会堂，或以其他方式从事公众崇拜。这个人真的相信，如果他无法找到一种针对他麻风病的治愈方法，他就无法被接受进入即将到来的王国。当耶稣看到他受折磨的样子，并听到他充满坚执信仰的话语，他的人性之心被打动了，神性心智因慈悲而受感动。当耶稣看向他身上，这个人俯拜在地。之后主伸出他的手，触摸他，说道：“我愿意，变洁净吧。”他立即被疗愈了；麻风病不再折磨他了。		146:4.3 (1643.4) Late on the afternoon of the third day at Iron, as Jesus was returning from the mines, he chanced to pass through a narrow side street on his way to his lodging place. As he drew near the squalid hovel of a certain leprous man, the afflicted one, having heard of his fame as a healer, made bold to accost him as he passed his door, saying as he knelt before him: “Lord, if only you would, you could make me clean. I have heard the message of your teachers, and I would enter the kingdom if I could be made clean.” And the leper spoke in this way because among the Jews lepers were forbidden even to attend the synagogue or otherwise engage in public worship. This man really believed that he could not be received into the coming kingdom unless he could find a cure for his leprosy. And when Jesus saw him in his affliction and heard his words of clinging faith, his human heart was touched, and the divine mind was moved with compassion. As Jesus looked upon him, the man fell upon his face and worshiped. Then the Master stretched forth his hand and, touching him, said: “I will—be clean.” And immediately he was healed; the leprosy no longer afflicted him.
146:4.4 (1643.5) 当耶稣扶起这个人时，他嘱咐他：“你务必不要告诉任何人关于你的治愈，而是要去静静做你自己的事，去到祭司那里给他看，献上摩西所吩咐的祭物，以作为你变洁净的证据。”不过这个人并未按照耶稣指示他的那样去做。相反，他开始在全镇公开向外宣传，耶稣已经治愈了他的麻风病，由于整个村子都知道他，人们能清楚看到他的病已经痊愈了。他并未按耶稣告诫他的那样去到祭司那里。由于他向外传播耶稣已经治愈他的消息，主被病人群集，以致他被迫第二天早起离开这个村子。尽管耶稣并未再次进入这个村镇，他却在矿井附近郊区停留了两天，继续就王国福音进一步指示信奉的矿工们。		146:4.4 (1643.5) When Jesus had lifted the man upon his feet, he charged him: “See that you tell no man about your healing but rather go quietly about your business, showing yourself to the priest and offering those sacrifices commanded by Moses in testimony of your cleansing.” But this man did not do as Jesus had instructed him. Instead, he began to publish abroad throughout the town that Jesus had cured his leprosy, and since he was known to all the village, the people could plainly see that he had been cleansed of his disease. He did not go to the priests as Jesus had admonished him. As a result of his spreading abroad the news that Jesus had healed him, the Master was so thronged by the sick that he was forced to rise early the next day and leave the village. Although Jesus did not again enter the town, he remained two days in the outskirts near the mines, continuing to instruct the believing miners further regarding the gospel of the kingdom.
146:4.5 (1644.1) 对这个麻风病人的洁净是耶稣直到此时有意审慎施展的第一个所谓的奇迹，这也是一个真正的麻风病案例。		146:4.5 (1644.1) This cleansing of the leper was the first so-called miracle which Jesus had intentionally and deliberately performed up to this time. And this was a case of real leprosy.
146:4.6 (1644.2) 他们从艾恩去往吉斯卡拉，花两天宣扬福音，之后动身前往科拉辛，他们在那儿花了接近一周宣扬喜讯；但他们在科拉辛未能为王国赢得许多信奉者。在耶稣教导过的地方，他还从未遇到过对他讯息的如此普遍拒绝。对于大多使徒来说，在科拉辛的逗留是非常令人沮丧的，安德鲁和艾伯纳在支撑他们同伴之勇气上有过许多困难。就这样，他们静悄悄穿过迦百农，继续前往玛顿这个村子，他们在那儿表现好点。在大多使徒心中普遍流行的想法是，他们未能在近来造访的这些村镇中取得成功，是由于耶稣坚持他们避免在其教导和布道中称他为疗愈者。他们多么希望他会洁净另一个麻风病人，或以某种其他方式来显示他的权能，从而吸引人们的注意啊！但主并未被他们热切的敦促所动。		146:4.6 (1644.2) From Iron they went to Gischala, spending two days proclaiming the gospel, and then departed for Chorazin, where they spent almost a week preaching the good news; but they were unable to win many believers for the kingdom in Chorazin. In no place where Jesus had taught had he met with such a general rejection of his message. The sojourn at Chorazin was very depressing to most of the apostles, and Andrew and Abner had much difficulty in upholding the courage of their associates. And so, passing quietly through Capernaum, they went on to the village of Madon, where they fared little better. There prevailed in the minds of most of the apostles the idea that their failure to meet with success in these towns so recently visited was due to Jesus’ insistence that they refrain, in their teaching and preaching, from referring to him as a healer. How they wished he would cleanse another leper or in some other manner so manifest his power as to attract the attention of the people! But the Master was unmoved by their earnest urging.
5. 回到迦拿 ^top		5. Back in Cana ^top
146:5.1 (1644.3) 当耶稣宣布“明天我们去迦拿”时，使徒团队极受鼓舞。他们知道他们将会在迦拿拥有同情的聆听，因为耶稣在那儿很有名。他们在其带领人们进入王国的工作中做得很好，此时，在第三天，迦百农某个显赫市民提图斯抵达了迦拿，他是一个半信者，他的儿子病危了。他听到耶稣在迦拿，因此他赶过去见他。迦百农的信奉者们认为耶稣能治愈任何疾病。		146:5.1 (1644.3) The apostolic party was greatly cheered when Jesus announced, “Tomorrow we go to Cana.” They knew they would have a sympathetic hearing at Cana, for Jesus was well known there. They were doing well with their work of bringing people into the kingdom when, on the third day, there arrived in Cana a certain prominent citizen of Capernaum, Titus, who was a partial believer, and whose son was critically ill. He heard that Jesus was at Cana; so he hastened over to see him. The believers at Capernaum thought Jesus could heal any sickness.
146:5.2 (1644.4) 当这个贵族查找到耶稣在迦拿的住处，他恳求他赶去迦百农治他受折磨的儿子。当使徒们怀着屏息期待站在一旁，耶稣看着这个病孩之父说道：“我还要忍你们多久？神的权能就在你们中间，但你们除了看见迹象和注视奇迹以外，拒绝去相信。”但这个贵族恳求耶稣，说道：“我的主，我的确相信，但在我孩子死之前来吧，因为当我离开他时，他甚至在那时就快要死了。”当耶稣以沉思默想方式低头一会儿，他突然说道，“返回你家吧；你儿子将会活的。”提图斯相信了耶稣的话，并赶忙返回迦百农。当他返回时，他的仆人们出来迎接他，说道：“庆幸啊，因为您的儿子变好了 -- 他活过来了。”之后提图斯问询他们孩子什么时候开始好转，当仆人们回答“昨天大约第七个时辰他退烧了”，这位父亲回想到那大约是耶稣说“你儿子将会活的”那一时刻。提图斯至此以后全心相信了，他全家人也都相信了，这个儿子成了王国的一个强大侍奉者，并在之后与那些在罗马受难的人一起献出了他的生命。尽管提图斯一整家、他们朋友乃至使徒们将这一插曲视为一个奇迹，但它却并不是。至少这并非一个治愈身体疾病的奇迹。它仅是一个关于自然法则之进程的预知案例，耶稣在他受洗之后频繁求助于这种知识。		146:5.2 (1644.4) When this nobleman had located Jesus in Cana, he besought him to hurry over to Capernaum and heal his afflicted son. While the apostles stood by in breathless expectancy, Jesus, looking at the father of the sick boy, said: “How long shall I bear with you? The power of God is in your midst, but except you see signs and behold wonders, you refuse to believe.” But the nobleman pleaded with Jesus, saying: “My Lord, I do believe, but come ere my child perishes, for when I left him he was even then at the point of death.” And when Jesus had bowed his head a moment in silent meditation, he suddenly spoke, “Return to your home; your son will live.” Titus believed the word of Jesus and hastened back to Capernaum. And as he was returning, his servants came out to meet him, saying, “Rejoice, for your son is improved—he lives.” Then Titus inquired of them at what hour the boy began to mend, and when the servants answered “yesterday about the seventh hour the fever left him,” the father recalled that it was about that hour when Jesus had said, “Your son will live.” And Titus henceforth believed with a whole heart, and all his family also believed. This son became a mighty minister of the kingdom and later yielded up his life with those who suffered in Rome. Though the entire household of Titus, their friends, and even the apostles regarded this episode as a miracle, it was not. At least this was not a miracle of curing physical disease. It was merely a case of preknowledge concerning the course of natural law, just such knowledge as Jesus frequently resorted to subsequent to his baptism.
146:5.3 (1645.1) 由于因伴随他在这个村镇侍奉的第二个这类事件所引来的过度关注，耶稣再次被迫赶紧从迦拿离开。镇民记住了水和酒，此时他被认为已治愈了这个贵族如此远距离之外的儿子，他们便来到他这儿，不仅带来病苦者，还派信徒们请求他治愈在远处的患病者。当耶稣看到整个乡村被唤起时，他说，“让我们去拿因吧。”		146:5.3 (1645.1) Again was Jesus compelled to hasten away from Cana because of the undue attention attracted by the second episode of this sort to attend his ministry in this village. The townspeople remembered the water and the wine, and now that he was supposed to have healed the nobleman’s son at so great a distance, they came to him, not only bringing the sick and afflicted but also sending messengers requesting that he heal sufferers at a distance. And when Jesus saw that the whole countryside was aroused, he said, “Let us go to Nain.”
6. 拿因与寡妇之子 ^top		6. Nain and the Widow’s Son ^top
146:6.1 (1645.2) 这些人相信迹象，他们是寻求奇迹的一代人。到此时为止，加利利中部和南部的人们就耶稣和他个人侍奉而言已变成有奇迹心智的了。成十上百遭受纯神经失调、受情绪扰动折磨的老实人来到耶稣面前，之后回家向他们朋友宣布，耶稣已经治愈了他们。这些无知而又头脑简单的人们，将这些精神疗愈的案例视为身体疗愈、奇迹治愈。		146:6.1 (1645.2) These people believed in signs; they were a wonder-seeking generation. By this time the people of central and southern Galilee had become miracle minded regarding Jesus and his personal ministry. Scores, hundreds, of honest persons suffering from purely nervous disorders and afflicted with emotional disturbances came into Jesus’ presence and then returned home to their friends announcing that Jesus had healed them. And such cases of mental healing these ignorant and simple-minded people regarded as physical healing, miraculous cures.
146:6.2 (1645.3) 当耶稣试图离开迦拿去往拿因时，一大群信奉者和许多好奇的人紧随着他。他们一心要看到奇迹和奇观，他们也没失望。当耶稣和他的使徒们走近城门时，他们遇到了一个前往附近墓地的送葬队伍，抬着拿因一个寡母的独子。这个女人极受尊重，半村的人跟着这个被认为已死的男孩棺材的搬运者。当这个送葬队伍碰到耶稣和他的追随者时，这个寡妇和她的朋友们认出了主，并恳求他令这个儿子起死回生。他们的奇迹期望被唤起到如此高的一个程度，以致他们认为耶稣能治愈任何人类疾病，为何这样一个疗愈者不能起死回生呢？耶稣在如此被强求的同时，踏步向前，抬起棺材盖子，检视这个男孩。由于发现这个年轻男子并未真正死去，他察觉到他的出现能够扭转这个悲剧；因此，他转向母亲，说道：“不要哭，你的儿子没有死；他睡着了。他会回到你身边。”他拉着这个年轻男子的手，说道，“醒醒起来吧。”被认为已死的这个年轻人坐了起来并开始讲话，耶稣将他们送回家了。		146:6.2 (1645.3) When Jesus sought to leave Cana and go to Nain, a great multitude of believers and many curious people followed after him. They were bent on beholding miracles and wonders, and they were not to be disappointed. As Jesus and his apostles drew near the gate of the city, they met a funeral procession on its way to the near-by cemetery, carrying the only son of a widowed mother of Nain. This woman was much respected, and half of the village followed the bearers of the bier of this supposedly dead boy. When the funeral procession had come up to Jesus and his followers, the widow and her friends recognized the Master and besought him to bring the son back to life. Their miracle expectancy was aroused to such a high pitch they thought Jesus could cure any human disease, and why could not such a healer even raise the dead? Jesus, while being thus importuned, stepped forward and, raising the covering of the bier, examined the boy. Discovering that the young man was not really dead, he perceived the tragedy which his presence could avert; so, turning to the mother, he said: “Weep not. Your son is not dead; he sleeps. He will be restored to you.” And then, taking the young man by the hand, he said, “Awake and arise.” And the youth who was supposed to be dead presently sat up and began to speak, and Jesus sent them back to their homes.
146:6.3 (1645.4) 耶稣努力使大众平静下来，徒劳尝试解释孩子并未真正死去，他并未令他起死回生，但这都没有用。跟随他的群众，拿因一整村人，被唤起到了最高程度的情绪癫狂。恐惧紧紧抓住了许多人，恐慌则紧紧抓住了另一些人，同时还有其他人跪地祈祷，并因他们的罪恶恸哭。直到黄昏之后许久，喧嚷的人群才能被遣散。当然，尽管耶稣声明男孩并未死去，但每个人都坚称奇迹已行，乃至起死回生。虽然耶稣告诉他们男孩仅处于深度睡眠中，他们却解释那仅是他说话的方式，并唤起对他总是非常谦虚尝试隐藏他奇迹这一事实的注意。		146:6.3 (1645.4) Jesus endeavored to calm the multitude and vainly tried to explain that the lad was not really dead, that he had not brought him back from the grave, but it was useless. The multitude which followed him, and the whole village of Nain, were aroused to the highest pitch of emotional frenzy. Fear seized many, panic others, while still others fell to praying and wailing over their sins. And it was not until long after nightfall that the clamoring multitude could be dispersed. And, of course, notwithstanding Jesus’ statement that the boy was not dead, everyone insisted that a miracle had been wrought, even the dead raised. Although Jesus told them the boy was merely in a deep sleep, they explained that that was the manner of his speaking and called attention to the fact that he always in great modesty tried to hide his miracles.
146:6.4 (1646.1) 这样，耶稣令寡妇儿子起死回生的消息传了出去，传遍加利利并传到了犹地亚，许多听到这一汇报的人相信了它。甚至耶稣从未能令他所有使徒完全理解，当他令寡妇儿子醒醒并起来时，他并未真正死去。不过他的确令他们充分铭记不要将它保留在所有随后记载中，除了路加的记载以外，路加把它作为与耶稣相关的事件记了下来。就这样，耶稣再次被视为一个医师而包围起来，以致他第二天一大早便动身前往隐多珥。		146:6.4 (1646.1) So the word went abroad throughout Galilee and into Judea that Jesus had raised the widow’s son from the dead, and many who heard this report believed it. Never was Jesus able to make even all his apostles fully understand that the widow’s son was not really dead when he bade him awake and arise. But he did impress them sufficiently to keep it out of all subsequent records except that of Luke, who recorded it as the episode had been related to him. And again was Jesus so besieged as a physician that he departed early the next day for Endor.
7. 在隐多珥 ^top		7. At Endor ^top
146:7.1 (1646.2) 在隐多珥，耶稣从请求身体治愈的喧嚷人群中逃离了几天。在他们在此处逗留期间，为了指导使徒，主重述了扫罗王和隐多珥女巫的故事。耶稣清楚告知他的使徒们，经常假扮所谓亡者之灵的离群反叛中道者们将会很快被控制，这样他们不会再做这些奇异之事了。他告知他的追随者们，在他返回到父那里，在他们将他们的灵浇灌到所有肉身之上之后，这类半属灵性存有 --即所谓的不洁之灵 -- 将不再能占据凡人中间心智薄弱者和心智邪恶者了。		146:7.1 (1646.2) At Endor Jesus escaped for a few days from the clamoring multitudes in quest of physical healing. During their sojourn at this place the Master recounted for the instruction of the apostles the story of King Saul and the witch of Endor. Jesus plainly told his apostles that the stray and rebellious midwayers who had oftentimes impersonated the supposed spirits of the dead would soon be brought under control so that they could no more do these strange things. He told his followers that, after he returned to the Father, and after they had poured out their spirit upon all flesh, no more could such semispirit beings—so-called unclean spirits—possess the feeble- and evil-minded among mortals.
146:7.2 (1646.3) 耶稣进一步向他的使徒们解释，离世人们的灵不会回到他们出生世界，来与他们活着的同伴交流。只有在一个天命时代过去之后，先进的凡人之灵才有可能返回世间，并且那些仅在某些例外案例中、且作为该行星灵性管理团队的一部分。		146:7.2 (1646.3) Jesus further explained to his apostles that the spirits of departed human beings do not come back to the world of their origin to communicate with their living fellows. Only after the passing of a dispensational age would it be possible for the advancing spirit of mortal man to return to earth and then only in exceptional cases and as a part of the spiritual administration of the planet.
146:7.3 (1646.4) 当他们休息了两天，耶稣对他使徒们说：“明天让我们返回迦百农逗留和教导，与此同时乡村会平静下来。在家里，他们到此时将会部分从这种兴奋中恢复过来了。”		146:7.3 (1646.4) When they had rested two days, Jesus said to his apostles: “On the morrow let us return to Capernaum to tarry and teach while the countryside quiets down. At home they will have by this time partly recovered from this sort of excitement.”