第151篇		Paper 151
在海边的停留和教导		Tarrying and Teaching by the Seaside
151:0.1 (1688.1) 到3月10日为止，所有布道和教导的团队都已在伯赛大聚会了。周四晚上和周五，他们许多人出去捕鱼了，而在安息日他们出席了犹太教会堂，去听一位年老的大马士革犹太人讲述先辈亚伯拉罕的荣耀。耶稣花了这个安息日的大多时间独自在山上。那个周六晚上，主花了一个多小时，向聚集起来的各个团队讲了“逆境的使命和失望的灵性价值”。这是一个难忘的时刻，他的听众永远不会忘记他所传授的教训。		151:0.1 (1688.1) BY MARCH 10 all of the preaching and teaching groups had forgathered at Bethsaida. Thursday night and Friday many of them went out to fish, while on the Sabbath day they attended the synagogue to hear an aged Jew of Damascus discourse on the glory of father Abraham. Jesus spent most of this Sabbath day alone in the hills. That Saturday night the Master talked for more than an hour to the assembled groups on “The mission of adversity and the spiritual value of disappointment.” This was a memorable occasion, and his hearers never forgot the lesson he imparted.
151:0.2 (1688.2) 耶稣并未从他最近在拿撒勒被拒绝的悲伤中完全恢复过来；使徒们意识到了他平常愉快的举止中夹杂了一种特有的忧伤。詹姆斯和约翰大多时间与他在一起，彼得则更为忙于和新福音传道者团队福祉和指导相关的许多责任。在耶路撒冷开始过逾越节之前的这段等待时间，女人们则花时间挨家挨户拜访，教导福音，侍奉迦百农以及周围城市村庄的病者。		151:0.2 (1688.2) Jesus had not fully recovered from the sorrow of his recent rejection at Nazareth; the apostles were aware of a peculiar sadness mingled with his usual cheerful demeanor. James and John were with him much of the time, Peter being more than occupied with the many responsibilities having to do with the welfare and direction of the new corps of evangelists. This time of waiting before starting for the Passover at Jerusalem, the women spent in visiting from house to house, teaching the gospel, and ministering to the sick in Capernaum and the surrounding cities and villages.
1. 关于撒种人的寓言 ^top		1. The Parable of the Sower ^top
151:1.1 (1688.3) 大约在此时，耶稣最先开始采用寓言的方式教导如此频繁聚集在他周围的群众。由于耶稣和使徒及其他人交谈到深夜，在这个周日早上，团队中很少有人起来吃早饭；因此他出去到海边独自坐在船上，那艘安德鲁和彼得所有的旧渔船一直供他使用，他沉思关于在扩展王国工作上要做的下一步。不过主并未单独待太久，很快来自迦百农和临近村庄的人们开始到达，到那天早上十点，几近一千人在靠近耶稣船只的岸边聚集起来，并吵闹着引起关注。彼得这时起来了，向船走去，对耶稣说，“主，我和他们谈一下吗？”但耶稣回答说，“不了，彼得，我要给他们讲个故事。”之后，耶稣开始讲述撒种人的寓言，他教导给追随他的人群一长系列这类寓言中的最早一个。他坐在这艘船上一个抬升的座位上（因为按惯例当教导时要坐下），向沿岸边聚集的人群讲话。在彼得说完几句后，耶稣说道：		151:1.1 (1688.3) About this time Jesus first began to employ the parable method of teaching the multitudes that so frequently gathered about him. Since Jesus had talked with the apostles and others long into the night, on this Sunday morning very few of the group were up for breakfast; so he went out by the seaside and sat alone in the boat, the old fishing boat of Andrew and Peter, which was always kept at his disposal, and meditated on the next move to be made in the work of extending the kingdom. But the Master was not to be alone for long. Very soon the people from Capernaum and near-by villages began to arrive, and by ten o’clock that morning almost one thousand were assembled on shore near Jesus’ boat and were clamoring for attention. Peter was now up and, making his way to the boat, said to Jesus, “Master, shall I talk to them?” But Jesus answered, “No, Peter, I will tell them a story.” And then Jesus began the recital of the parable of the sower, one of the first of a long series of such parables which he taught the throngs that followed after him. This boat had an elevated seat on which he sat (for it was the custom to sit when teaching) while he talked to the crowd assembled along the shore. After Peter had spoken a few words, Jesus said:
151:1.2 (1688.4) “一个撒种人出去撒种，当他撒种时发生了这样的事，一些种子落在路旁被踩在脚下，还被天上的鸟儿吞食了。其他一些种子落到土不多的石头地上，立即发芽了，因为土壤不深，但当太阳出来一照它就枯萎了，因为它没有根藉着来保住水分。其他一些种子落在荆棘中间，当荆棘长大时，种子被挤住了，因此它没结出任何谷物。还有其他一些种子落在好地上，逐渐成长，结实，有三十倍的，有六十倍的，有一百倍的。”当他讲完这个寓言，他对群众说，“有耳可听的，就让他听吧。”		151:1.2 (1688.4) “A sower went forth to sow, and it came to pass as he sowed that some seed fell by the wayside to be trodden underfoot and devoured by the birds of heaven. Other seed fell upon the rocky places where there was little earth, and immediately it sprang up because there was no depth to the soil, but as soon as the sun shone, it withered because it had no root whereby to secure moisture. Other seed fell among the thorns, and as the thorns grew up, it was choked so that it yielded no grain. Still other seed fell upon good ground and, growing, yielded, some thirtyfold, some sixtyfold, and some a hundredfold.” And when he had finished speaking this parable, he said to the multitude, “He who has ears to hear, let him hear.”
151:1.3 (1689.1) 听到耶稣用这种方式来传教众人，使徒们和那些与他们同在一起的人们，感到十分困惑。他们自己讨论了许久以后，当天晚上，在西庇迪家的花园里，马太问耶稣：“主，您讲给众人的隐语，是什么意思呢？为什么您用寓言方式，来对那些寻觅真理的人讲话呢？”耶稣答道：		151:1.3 (1689.1) The apostles and those who were with them, when they heard Jesus teach the people in this manner, were greatly perplexed; and after much talking among themselves, that evening in the Zebedee garden Matthew said to Jesus: “Master, what is the meaning of the dark sayings which you present to the multitude? Why do you speak in parables to those who seek the truth?” And Jesus answered:
151:1.4 (1689.2) “我一直以来怀着耐心指导你们。对于你们来说，天国的奥秘是已知的，但对于无辨别力的大众，以及那些寻求我们毁灭的人来说，从此时起，王国的奥秘将会以寓言的方式呈现。我们这么做，那些真正渴望进入王国的人会辨别教导的意义，并由此找到救赎，而那些听了只是来诱捕我们的人会更为困惑，因为他们将会看也看不见，听也听不见。我的孩子们，你们难道没有察觉到圣灵的律法命定，凡有的，还会给，如此他必有余；凡没有的，连他所有的也要夺去。因此我今后将大多以寓言方式对人们讲话，好叫我们的朋友和那些渴望知晓真理的人会找到他们所寻求的，而我们的敌人和那些不热爱真理的人却会听到而不理解。这些人中有许多并未追随真理之路。有位先知的确曾描述过所有这类没有辨别力的灵魂，那时他说过：‘这些民众的心上了蜡，他们的耳朵听觉迟钝，他们闭上了眼睛，以免他们在心中辨别出真理并理解它。’”		151:1.4 (1689.2) “In patience have I instructed you all this time. To you it is given to know the mysteries of the kingdom of heaven, but to the undiscerning multitudes and to those who seek our destruction, from now on, the mysteries of the kingdom shall be presented in parables. And this we will do so that those who really desire to enter the kingdom may discern the meaning of the teaching and thus find salvation, while those who listen only to ensnare us may be the more confounded in that they will see without seeing and will hear without hearing. My children, do you not perceive the law of the spirit which decrees that to him who has shall be given so that he shall have an abundance; but from him who has not shall be taken away even that which he has. Therefore will I henceforth speak to the people much in parables to the end that our friends and those who desire to know the truth may find that which they seek, while our enemies and those who love not the truth may hear without understanding. Many of these people follow not in the way of the truth. The prophet did, indeed, describe all such undiscerning souls when he said: ‘For this people’s heart has waxed gross, and their ears are dull of hearing, and their eyes they have closed lest they should discern the truth and understand it in their hearts.’”
151:1.5 (1689.3) 使徒们并未完全理解主话语的要义。但安德鲁和多玛斯与主进一步交谈时，彼得和其他使徒退到花园的另一边，他们在那进行了认真而又持久的讨论。		151:1.5 (1689.3) The apostles did not fully comprehend the significance of the Master’s words. As Andrew and Thomas talked further with Jesus, Peter and the other apostles withdrew to another portion of the garden where they engaged in earnest and prolonged discussion.
2. 对这个寓言的阐释 ^top		2. Interpretation of the Parable ^top
151:2.1 (1689.4) 彼得和他周围的群体得出的结论是，撒种人的寓言是一种讽喻，每一特色都有某种隐藏的意涵，因此他们决定去到主那里，询求一个解释。相应地，彼得接近主，说：“我们无法参透这个寓言的意涵，既然您说把它给我们来知晓王国的奥秘，那么我们渴望您将它解释给我们。”当耶稣听了这一切，他对彼得说：“我的孩子，我不想对你们有任何隐瞒，不过先要你告诉我你们在讨论什么，你们对这个寓言的阐释是什么？”		151:2.1 (1689.4) Peter and the group about him came to the conclusion that the parable of the sower was an allegory, that each feature had some hidden meaning, and so they decided to go to Jesus and ask for an explanation. Accordingly, Peter approached the Master, saying: “We are not able to penetrate the meaning of this parable, and we desire that you explain it to us since you say it is given us to know the mysteries of the kingdom.” And when Jesus heard this, he said to Peter: “My son, I desire to withhold nothing from you, but first suppose you tell me what you have been talking about; what is your interpretation of the parable?”
151:2.2 (1689.5) 在一刻沉默之后，彼得说：“主，关于这个寓言我们谈了许多，以下便是我所决定的阐释：撒种人是福音传道者；种子是神之话语。落在路边的种子，代表那些不理解福音教导的人。夺走落在硬地上种子的鸟儿，代表撒旦或是邪恶者，他偷走了重在这些无知之人心中的种子。落在石头地上的、如此突然发芽的种子，代表那些肤浅和无思考力的人，当他们听到福音时，他们怀着喜悦接受了讯息；不过因为真理并未真正植根于他们更深的理解中，他们的奉献在苦难和迫害面前是短暂的。当麻烦到来时，这些信奉者会跌倒；当受诱惑时，他们会背离。落在荆棘中间的种子，代表那些愿意倾听话语的人，但他们允许世上的思虑和财富的欺骗挤住了真理之言，因此没有结实。现在落在好地上的种子，发芽结实有些三十倍，有些六十倍，有些一百倍，代表那些听到真理时怀着不同程度认知 -- 由于他们不同智力禀赋 -- 接受它的人，并由此显示出了这些不同程度的宗教体验。”		151:2.2 (1689.5) After a moment of silence, Peter said: “Master, we have talked much concerning the parable, and this is the interpretation I have decided upon: The sower is the gospel preacher; the seed is the word of God. The seed which fell by the wayside represents those who do not understand the gospel teaching. The birds which snatched away the seed that fell upon the hardened ground represent Satan, or the evil one, who steals away that which has been sown in the hearts of these ignorant ones. The seed which fell upon the rocky places, and which sprang up so suddenly, represents those superficial and unthinking persons who, when they hear the glad tidings, receive the message with joy; but because the truth has no real root in their deeper understanding, their devotion is short-lived in the face of tribulation and persecution. When trouble comes, these believers stumble; they fall away when tempted. The seed which fell among thorns represents those who hear the word willingly, but who allow the cares of the world and the deceitfulness of riches to choke the word of truth so that it becomes unfruitful. Now the seed which fell on good ground and sprang up to bear, some thirty, some sixty, and some a hundredfold, represents those who, when they have heard the truth, receive it with varying degrees of appreciation—owing to their differing intellectual endowments—and hence manifest these varying degrees of religious experience.”
151:2.3 (1690.1) 在听完彼得对寓言的阐释后，耶稣问其他使徒还有没有建议要提供。对这一邀请只有纳撒尼尔回应了。他说“主啊，尽管我承认关于西蒙•彼得对寓言的阐释有许多好东西，但我却并不完全同意他的看法。我对这个寓言的观点是：种子代表王国福音，而撒种人则代表王国使者。落到路边硬地上的种子，代表那些听过很少福音的人，连同那些对讯息漠不关心的人，以及那些心地变硬之人。夺走落在路边种子的天上之鸟，代表一个人的生活习惯、邪恶之引诱以及肉体的欲望。落在石头中间的种子，代表那些情感用事的灵魂，他们很快会接受新的教导，同样也会在面临实践这一真理所碰到的困难和现实时，很快放弃真理；他们缺乏灵性觉知。落在荆棘中间的种子代表那些受福音真理吸引之人；他们有意追随其教导，但他们却因生活之傲慢、猜忌、嫉妒和人类生存的焦虑而被阻止。落在好土上、发芽结实有些三十倍、有些六十倍、有些一百倍的种子，代表拥有不同属灵启发禀赋的男女理解真理、回应其灵性教导的自然而又不同程度的能力。”		151:2.3 (1690.1) Jesus, after listening to Peter’s interpretation of the parable, asked the other apostles if they did not also have suggestions to offer. To this invitation only Nathaniel responded. Said he: “Master, while I recognize many good things about Simon Peter’s interpretation of the parable, I do not fully agree with him. My idea of this parable would be: The seed represents the gospel of the kingdom, while the sower stands for the messengers of the kingdom. The seed which fell by the wayside on hardened ground represents those who have heard but little of the gospel, along with those who are indifferent to the message, and who have hardened their hearts. The birds of the sky that snatched away the seed which fell by the wayside represent one’s habits of life, the temptation of evil, and the desires of the flesh. The seed which fell among the rocks stands for those emotional souls who are quick to receive new teaching and equally quick to give up the truth when confronted with the difficulties and realities of living up to this truth; they lack spiritual perception. The seed which fell among the thorns represents those who are attracted to the truths of the gospel; they are minded to follow its teachings, but they are prevented by the pride of life, jealousy, envy, and the anxieties of human existence. The seed which fell on good soil, springing up to bear, some thirty, some sixty, and some a hundredfold, represents the natural and varying degrees of ability to comprehend truth and respond to its spiritual teachings by men and women who possess diverse endowments of spirit illumination.”
151:2.4 (1690.2) 当纳撒尼尔讲完时，使徒们和他们的同伴陷入了严肃的讨论并进行了热切的辩论，有些人为彼得阐释的正确性争取，而接近同样数目的人寻求为纳撒尼尔对寓言的阐释辩护。与此同时，彼得和纳撒尼尔退到屋中，他们在那儿涉入了一场一方说服另一方并改变另一方看法的坚定有力努力中。		151:2.4 (1690.2) When Nathaniel had finished speaking, the apostles and their associates fell into serious discussion and engaged in earnest debate, some contending for the correctness of Peter’s interpretation, while almost an equal number sought to defend Nathaniel’s explanation of the parable. Meanwhile Peter and Nathaniel had withdrawn to the house, where they were involved in a vigorous and determined effort the one to convince and change the mind of the other.
151:2.5 (1690.3) 主让这场混乱经过最为激烈表达的时刻；之后，他拍拍手，召集他们到他周围。当他们再次聚集在他周围，他说道：“在我告诉你们关于这个寓言之前，你们有人还有话要说吗？”紧随一刻沉默之后，多玛斯开口说：“是的，主，我还想说几句话。我记得您有一次曾告诉我们，要当心这种事。您指导我们，当使用例示阐释我们的布道时，我们应采用真实的故事，而非虚构的故事，我们应选择一个最适于例示我们希望教导人们的一条中心而又至关重要真理的故事。由于这样使用故事，我们不会尝试对所有涉及故事讲述的微小细节进行灵性应用。我认为彼得和纳撒尼尔在试图阐释这一寓言的尝试上都弄错了。我钦佩他们做这些事的能力，但我同样确信的是，所有这种令一个自然寓言在其所有特色方面都产生灵性讽喻的尝试，只会导致混乱，以及对这一寓言真正目的的严重误解。我的正确性可由以下事实充分证明，鉴于在一小时以前我们都是一心的，现在我们则分成了两个分开的团队，就这一寓言持有不同观点，所持观点如此热切，以致在我看来，干扰了您在将这一寓言呈现给大众并随后让我们评论它时，我们充分把握您在心中所拥有的这个伟大真理的能力。”		151:2.5 (1690.3) The Master permitted this confusion to pass the point of most intense expression; then he clapped his hands and called them about him. When they had all gathered around him once more, he said, “Before I tell you about this parable, do any of you have aught to say?” Following a moment of silence, Thomas spoke up: “Yes, Master, I wish to say a few words. I remember that you once told us to beware of this very thing. You instructed us that, when using illustrations for our preaching, we should employ true stories, not fables, and that we should select a story best suited to the illustration of the one central and vital truth which we wished to teach the people, and that, having so used the story, we should not attempt to make a spiritual application of all the minor details involved in the telling of the story. I hold that Peter and Nathaniel are both wrong in their attempts to interpret this parable. I admire their ability to do these things, but I am equally sure that all such attempts to make a natural parable yield spiritual analogies in all its features can only result in confusion and serious misconception of the true purpose of such a parable. That I am right is fully proved by the fact that, whereas we were all of one mind an hour ago, now are we divided into two separate groups who hold different opinions concerning this parable and hold such opinions so earnestly as to interfere, in my opinion, with our ability fully to grasp the great truth which you had in mind when you presented this parable to the multitude and subsequently asked us to make comment upon it.”
151:2.6 (1691.1) 多玛斯所说的话，在他们所有人身上产生了一种镇定效应。他使他们回想起耶稣在之前场合教导他们的内容，在耶稣继续讲话之前，安德鲁站起来，说道：“我被说服了，多玛斯是对的，我想让他告诉我们，他对这个撒种人寓言附加了什么意涵。”在耶稣示意多玛斯讲话之后，他说：“我的兄弟们，我不希望拖延这一讨论，不过如果你们如此要求，我要说，我认为讲这个寓言是教导我们一大真理。那就是，我们关于王国福音的教导，我们无论多么忠实、多么有效地执行我们的神圣委任，将会伴随不同程度的成功；所有这些在成果上的差异，直接归于我们侍奉情况中所固有的条件，我们很少或无法控制这些条件。”		151:2.6 (1691.1) The words which Thomas spoke had a quieting effect on all of them. He caused them to recall what Jesus had taught them on former occasions, and before Jesus resumed speaking, Andrew arose, saying: “I am persuaded that Thomas is right, and I would like to have him tell us what meaning he attaches to the parable of the sower.” After Jesus had beckoned Thomas to speak, he said: “My brethren, I did not wish to prolong this discussion, but if you so desire, I will say that I think this parable was spoken to teach us one great truth. And that is that our teaching of the gospel of the kingdom, no matter how faithfully and efficiently we execute our divine commissions, is going to be attended by varying degrees of success; and that all such differences in results are directly due to conditions inherent in the circumstances of our ministry, conditions over which we have little or no control.”
151:2.7 (1691.2) 当多玛斯讲完时，他的大多同伴布道者们正要准备同意他的看法，甚至彼得和纳撒尼尔也要过去与他交谈，这时耶稣站起来，说道：“做得好，多玛斯，你已经辨别出了寓言的真正意涵；不过彼得和纳撒尼尔和你做得同样好，因为他们如此充分展示了从我的寓言中做出讽喻这一做法的危险。在你们心中，你们时常会极为有益地进行这类充满推测想象的奇思妙想，不过当你们寻求将这种结论作为你们公众教导一部分提供出来时，你们却会犯下错误。”		151:2.7 (1691.2) When Thomas had finished speaking, the majority of his fellow preachers were about ready to agree with him, even Peter and Nathaniel were on their way over to speak with him, when Jesus arose and said: “Well done, Thomas; you have discerned the true meaning of parables; but both Peter and Nathaniel have done you all equal good in that they have so fully shown the danger of undertaking to make an allegory out of my parables. In your own hearts you may often profitably engage in such flights of the speculative imagination, but you make a mistake when you seek to offer such conclusions as a part of your public teaching.”
151:2.8 (1691.3) 既然紧张已结束，彼得和纳撒尼尔就他们的阐释祝贺了对方，除了阿尔斐双胞胎兄弟以外，每个使徒在晚上休息之前，都试着对这个撒种人的寓言做出一种阐释。甚至犹大•以斯加略也提供了一个非常合理的阐释。十二人时常会彼此之间尝试想通主的诸多寓言，如同他们要想通一个讽喻一样，不过他们再没有如此严肃看待这类猜测。这对使徒和他们同伴来说是一个极为有益的会话，尤其自从这时起，耶稣越来越多在与他公众教导相关的事中采用寓言。		151:2.8 (1691.3) Now that the tension was over, Peter and Nathaniel congratulated each other on their interpretations, and with the exception of the Alpheus twins, each of the apostles ventured to make an interpretation of the parable of the sower before they retired for the night. Even Judas Iscariot offered a very plausible interpretation. The twelve would often, among themselves, attempt to figure out the Master’s parables as they would an allegory, but never again did they regard such speculations seriously. This was a very profitable session for the apostles and their associates, especially so since from this time on Jesus more and more employed parables in connection with his public teaching.
3. 关于寓言的更多内容 ^top		3. More About Parables ^top
151:3.1 (1691.4) 使徒们对寓言如此感兴趣，以至第二天一整晚投入到对寓言的进一步讨论中。耶稣以下面的话介绍了这晚的讨论会：“亲爱的教友们，你们必须要在教导上有所不同，以令你们对真理的呈现适于你们面前的头脑和心灵。当你们站在一群由不同智力和性情组成的大众面前，你们无法针对每类听众说出不同的话语，不过你们可以讲一个故事来传递你们的教导；每一类人，乃至每一个人，都将会依照他自己的智性和灵性禀赋来对你们的寓言做出阐释。你们要让你们的光闪耀，不过要怀着智慧和谨慎那样做。当人点亮灯时，他不会将它用一个器皿盖住，或是将它放到床下；他会将灯放在台子上，这样所有人都能看到光。让我告诉你们，在王国中，没有什么不会被展示的东西被隐藏起来；也不会有任何不会被最终知晓的秘密。终归，所有这些东西都会真相大白。不只要考虑大众以及他们如何听闻真理；也要留意，你们如自己如何听闻。要记住我多次告诉你们的：凡有的，还会给更多，而没有的，即使他认为他有，也会被夺去。”		151:3.1 (1691.4) The apostles were parable-minded, so much so that the whole of the next evening was devoted to the further discussion of parables. Jesus introduced the evening’s conference by saying: “My beloved, you must always make a difference in teaching so as to suit your presentation of truth to the minds and hearts before you. When you stand before a multitude of varying intellects and temperaments, you cannot speak different words for each class of hearers, but you can tell a story to convey your teaching; and each group, even each individual, will be able to make his own interpretation of your parable in accordance with his own intellectual and spiritual endowments. You are to let your light shine but do so with wisdom and discretion. No man, when he lights a lamp, covers it up with a vessel or puts it under the bed; he puts his lamp on a stand where all can behold the light. Let me tell you that nothing is hid in the kingdom of heaven which shall not be made manifest; neither are there any secrets which shall not ultimately be made known. Eventually, all these things shall come to light. Think not only of the multitudes and how they hear the truth; take heed also to yourselves how you hear. Remember that I have many times told you: To him who has shall be given more, while from him who has not shall be taken away even that which he thinks he has.”
151:3.2 (1692.1) 对寓言的继续讨论，以及就它们阐释的进一步指导，可以现代措辞总结表达如下：		151:3.2 (1692.1) The continued discussion of parables and further instruction as to their interpretation may be summarized and expressed in modern phraseology as follows:
151:3.3 (1692.2) 1．耶稣建议在教导福音真理时，反对使用虚构的故事或讽喻。他的确推荐对寓言、尤其是自然寓言的自由使用。他强调了利用存在于自然世界和灵性世界之间的类似性作为教导真理方式的价值。他频繁提到作为“属灵实相之虚幻易逝影子”的自然界。		151:3.3 (1692.2) 1. Jesus advised against the use of either fables or allegories in teaching the truths of the gospel. He did recommend the free use of parables, especially nature parables. He emphasized the value of utilizing the analogy existing between the natural and the spiritual worlds as a means of teaching truth. He frequently alluded to the natural as “the unreal and fleeting shadow of spirit realities.”
151:3.4 (1692.3) 2．耶稣叙述了来自希伯来圣经的三四个寓言，唤起对以下事实的注意，即这一教导方法并非完全是新的。然而，当他从此时起采用它时，它变成了一种几近全新的教导方法。		151:3.4 (1692.3) 2. Jesus narrated three or four parables from the Hebrew scriptures, calling attention to the fact that this method of teaching was not wholly new. However, it became almost a new method of teaching as he employed it from this time onward.
151:3.5 (1692.4) 3．在教导使徒们寓言价值的过程中，耶稣唤起注意以下几点：		151:3.5 (1692.4) 3. In teaching the apostles the value of parables, Jesus called attention to the following points:
151:3.6 (1692.5) 寓言对极为不同层次的心灵提供了一种同时的吸引力。寓言会激发想象力，挑战辨别力，并引发批判性思考；它会提升同情心而不会引起对抗。		151:3.6 (1692.5) The parable provides for a simultaneous appeal to vastly different levels of mind and spirit. The parable stimulates the imagination, challenges the discrimination, and provokes critical thinking; it promotes sympathy without arousing antagonism.
151:3.7 (1692.6) 寓言从已知之物进展到对未知之物的辨别。寓言利用物质性和自然性之物，作为一种介绍灵性和超物质性之物的方法。		151:3.7 (1692.6) The parable proceeds from the things which are known to the discernment of the unknown. The parable utilizes the material and natural as a means of introducing the spiritual and the supermaterial.
151:3.8 (1692.7) 寓言有利于公正道德决断的做出。寓言会避开许多偏见，将新的真理优雅放入到心中，伴随对个人怨恨所产生自我防卫的最小程度激起，它做到了所有这一切。		151:3.8 (1692.7) Parables favor the making of impartial moral decisions. The parable evades much prejudice and puts new truth gracefully into the mind and does all this with the arousal of a minimum of the self-defense of personal resentment.
151:3.9 (1692.8) 要拒绝寓言式类比中所蕴含的真理，需要直接轻视一个人诚实判断和公平决断的有意智性行动。寓言有助于通过听觉对思想的强化。		151:3.9 (1692.8) To reject the truth contained in parabolical analogy requires conscious intellectual action which is directly in contempt of one’s honest judgment and fair decision. The parable conduces to the forcing of thought through the sense of hearing.
151:3.10 (1692.9) 寓言类教导形式的使用，使得导师能呈现崭新乃至惊人的真理，与此同时，他极大避免了与传统和既立权威的所有争议和外在冲突。		151:3.10 (1692.9) The use of the parable form of teaching enables the teacher to present new and even startling truths while at the same time he largely avoids all controversy and outward clashing with tradition and established authority.
151:3.11 (1693.1) 寓言还拥有当随后遇到同样相似场景时激发所教导真理的利处。		151:3.11 (1693.1) The parable also possesses the advantage of stimulating the memory of the truth taught when the same familiar scenes are subsequently encountered.
151:3.12 (1693.2) 以此方式，耶稣试图使他的追随者们熟悉他渐趋在他公众教导中使用寓言做法所潜在的许多原因。		151:3.12 (1693.2) In this way Jesus sought to acquaint his followers with many of the reasons underlying his practice of increasingly using parables in his public teaching.
151:3.13 (1693.3) 到这晚教训快结束之时，耶稣对这个撒种者的寓言做了他的首次评论。他说这个寓言指代两件事情：第一件，这是对他直到那时为止自身侍奉的一种回顾，以及对他在世上生活余下时间什么会摆在他面前的一种预测。第二件，它也是对使徒及其他王国使者随着时间流逝，在他们逐代侍奉中会期待什么的一种暗示。		151:3.13 (1693.3) Toward the close of the evening’s lesson Jesus made his first comment on the parable of the sower. He said the parable referred to two things: First, it was a review of his own ministry up to that time and a forecast of what lay ahead of him for the remainder of his life on earth. And second, it was also a hint as to what the apostles and other messengers of the kingdom might expect in their ministry from generation to generation as time passed.
151:3.14 (1693.4) 耶稣诉诸于寓言的使用，也作为对耶路撒冷宗教领袖教导所有他的工作是在恶魔和魔君的协助下完成这一精心策划努力的最佳可能反驳。诉诸于自然，与这种教导相违背，因为那个日子的人们将所有自然现象视为灵性存有和超自然力直接作用的结果。他决定用这种教导方法，还因为它能使他向那些渴望知晓更好道路的人宣扬至关重要真理，与此同时，不给他敌人更多机会找到他犯罪和控告他的理由。		151:3.14 (1693.4) Jesus also resorted to the use of parables as the best possible refutation of the studied effort of the religious leaders at Jerusalem to teach that all of his work was done by the assistance of demons and the prince of devils. The appeal to nature was in contravention of such teaching since the people of that day looked upon all natural phenomena as the product of the direct act of spiritual beings and supernatural forces. He also determined upon this method of teaching because it enabled him to proclaim vital truths to those who desired to know the better way while at the same time affording his enemies less opportunity to find cause for offense and for accusations against him.
151:3.15 (1693.5) 在他解散团队过夜之前，耶稣说道：“现在我将要告诉关于撒种者寓言的最后。我将会考验你们来知晓如何接受这一切：天国还像一个将好种子撒在地上的人；在他晚上睡觉、白天做事的同时，种子发芽长成，尽管他不知它是如何发生的，庄稼结实了。起初有叶，之后有穗，然后穗上有饱满谷粒。然后当谷物成熟时，他拿出镰刀，收割就完成了。有耳的就听吧。”		151:3.15 (1693.5) Before he dismissed the group for the night, Jesus said: “Now will I tell you the last of the parable of the sower. I would test you to know how you will receive this: The kingdom of heaven is also like a man who cast good seed upon the earth; and while he slept by night and went about his business by day, the seed sprang up and grew, and although he knew not how it came about, the plant came to fruit. First there was the blade, then the ear, then the full grain in the ear. And then when the grain was ripe, he put forth the sickle, and the harvest was finished. He who has an ear to hear, let him hear.”
151:3.16 (1693.6) 使徒们的确将这句话在他们心中翻来覆去想了许多次，但主再未对这一额外的撒种人寓言予以提及。		151:3.16 (1693.6) Many times did the apostles turn this saying over in their minds, but the Master never made further mention of this addition to the parable of the sower.
4. 在海边的更多寓言 ^top		4. More Parables by the Sea ^top
151:4.1 (1693.7) 第二天，耶稣再次从船上教导人们，说道：“天国就像一个将好种子撒到他田里的人；不过当他睡着时，他的敌人前来在麦子中间撒下杂草种子就匆忙离去了，因此当幼叶长出之后将要结出果实时，也出现了杂草。户主的仆人前来对他说：‘先生，您难道没在田里撒好种子吗？这些杂草从哪里来的？’他回答他的仆人道，‘一个仇敌做了这一切。’仆人们之后问他们主人，‘您想让我们出去拔掉这些杂草吗？’但他回答他们说道：‘不，恐怕你们收起它们的时候，也会把麦子连根拔起。不如让它们一起长大，直到收割之时，那时我会对收割者们说，先收起杂草，将它们捆成捆烧了，然后收起麦子来存入我的仓里。’”		151:4.1 (1693.7) The next day Jesus again taught the people from the boat, saying: “The kingdom of heaven is like a man who sowed good seed in his field; but while he slept, his enemy came and sowed weeds among the wheat and hastened away. And so when the young blades sprang up and later were about to bring forth fruit, there appeared also the weeds. Then the servants of this householder came and said to him: ‘Sir, did you not sow good seed in your field? Whence then come these weeds?’ And he replied to his servants, ‘An enemy has done this.’ The servants then asked their master, ‘Would you have us go out and pluck up these weeds?’ But he answered them and said: ‘No, lest while you are gathering them up, you uproot the wheat also. Rather let them both grow together until the time of the harvest, when I will say to the reapers, Gather up first the weeds and bind them in bundles to burn and then gather up the wheat to be stored in my barn.’”
151:4.2 (1693.8) 在人们问了几个问题后，耶稣讲了另一个寓言：“天国就像一粒芥菜种子，有人将它撒在田里。这时芥菜种子是种子中最小的，但当它完全长成，它会长成为所有菜中最大的，就像一棵树一样，这样天上的鸟儿能前来在它的枝上休憩。”		151:4.2 (1693.8) After the people had asked a few questions, Jesus spoke another parable: “The kingdom of heaven is like a grain of mustard seed which a man sowed in his field. Now a mustard seed is the least of seeds, but when it is full grown, it becomes the greatest of all herbs and is like a tree so that the birds of heaven are able to come and rest in the branches thereof.”
151:4.3 (1694.1) “天国还像面酵，一个女人拿来藏在三斗面里，它以此方式生发，所有面都被发酵了。”		151:4.3 (1694.1) “The kingdom of heaven is also like leaven which a woman took and hid in three measures of meal, and in this way it came about that all of the meal was leavened.”
151:4.4 (1694.2) “天国还像藏在地里的宝藏，一个人发现了它。他怀着喜悦出去卖掉他所有一切，这样他可以有钱买下这块地。”		151:4.4 (1694.2) “The kingdom of heaven is also like a treasure hidden in a field, which a man discovered. In his joy he went forth to sell all he had that he might have the money to buy the field.”
151:4.5 (1694.3) “天国还像一个商人寻找好珠子；由于找到一颗重价的珠子，他出去卖掉他所拥有的一切，这样他或许有可能买下这颗非凡的珠子。”		151:4.5 (1694.3) “The kingdom of heaven is also like a merchant seeking goodly pearls; and having found one pearl of great price, he went out and sold everything he possessed that he might be able to buy the extraordinary pearl.”
151:4.6 (1694.4) “天国还像一张撒在海里的网，它收起了各种鱼类。这时，当网满了时，渔夫们就将它拉到岸上，当他们坐下分拣鱼类时，将好的收入器具中，而将不好的扔掉。”		151:4.6 (1694.4) “Again, the kingdom of heaven is like a sweep net which was cast into the sea, and it gathered up every kind of fish. Now, when the net was filled, the fishermen drew it up on the beach, where they sat down and sorted out the fish, gathering the good into vessels while the bad they threw away.”
151:4.7 (1694.5) 耶稣给群众讲了许多其他寓言。事实上，从这以后，他除了用这种方法以外，很少教导大众。在以寓言方式对公众讲完后，他会在晚课期间更为充分明白地将他的教导阐释给使徒和福音传道者们。		151:4.7 (1694.5) Many other parables spoke Jesus to the multitudes. In fact, from this time forward he seldom taught the masses except by this means. After speaking to a public audience in parables, he would, during the evening classes, more fully and explicitly expound his teachings to the apostles and the evangelists.
5. 造访格拉撒 ^top		5. The Visit to Kheresa ^top
151:5.1 (1694.6) 在这一整周期间，群众持续增加。在安息日，耶稣匆忙离开山中，但在周日早上到来时，人群返回了。耶稣在彼得布道之后，在下午早些时候对他们讲话，当他结束时，他对他的使徒们说：“我对人群感到疲倦了；让我们到另一边去，这样我们可以休息一天。”		151:5.1 (1694.6) The multitude continued to increase throughout the week. On Sabbath Jesus hastened away to the hills, but when Sunday morning came, the crowds returned. Jesus spoke to them in the early afternoon after the preaching of Peter, and when he had finished, he said to his apostles: “I am weary of the throngs; let us cross over to the other side that we may rest for a day.”
151:5.2 (1694.7) 在穿过湖面的路上，他们遇上了加利利海特有的那些猛烈而又突然的风暴之一，尤其在一年中的这个季节。这一水体几近在海平面以下七百英尺（二百一十三米），并由高的堤岸所包围，尤其在西面。有陡峭的峡谷一直从湖上延伸到山里，随着受热的空气在白天期间以袋状升起，日落后峡谷中逐渐变凉的空气易于俯冲向湖面。这些大风来得很快，时常也去得突然。		151:5.2 (1694.7) On the way across the lake they encountered one of those violent and sudden windstorms which are characteristic of the Sea of Galilee, especially at this season of the year. This body of water is almost seven hundred feet below the level of the sea and is surrounded by high banks, especially on the west. There are steep gorges leading up from the lake into the hills, and as the heated air rises in a pocket over the lake during the day, there is a tendency after sunset for the cooling air of the gorges to rush down upon the lake. These gales come on quickly and sometimes go away just as suddenly.
151:5.3 (1694.8) 正是这样一场傍晚大风赶上了这周日傍晚将耶稣送往另一边的小船。其他三只载有一些较年轻福音传道者的小船在后尾随。这场暴风雨是剧烈的，尽管它限于湖面的这一区域，而在西岸则没有任何与风暴有关的证据。风是如此强烈，以致波浪开始溅泼到船上，狂风在使徒们能卷起船帆之前就把它扯走了，随着他们费力向距离一英里半多一点（二点四公里多）的岸边划去，他们此时完全依赖于他们的船桨。		151:5.3 (1694.8) It was just such an evening gale that caught the boat carrying Jesus over to the other side on this Sunday evening. Three other boats containing some of the younger evangelists were trailing after. This tempest was severe, notwithstanding that it was confined to this region of the lake, there being no evidence of a storm on the western shore. The wind was so strong that the waves began to wash over the boat. The high wind had torn the sail away before the apostles could furl it, and they were now entirely dependent on their oars as they laboriously pulled for the shore, a little more than a mile and a half distant.
151:5.4 (1694.9) 与此同时，耶稣在船尾一小片顶棚下躺下睡着了。在他们离开伯赛大时，主就疲倦了，正是为了获得休息，他才指示他们开船送他到另一边。这些从前的渔夫都是强壮而又有经验的划桨者，但这也是他们所曾遇到的最糟大风之一。尽管风浪把他们的船当玩具船一样抛来抛去，耶稣却未受打扰继续酣睡。彼得在靠近船尾的右手桨边。当船开始进水时，他扔下他的桨，向耶稣冲过去，大力摇晃他来唤醒他，当他被唤醒时，彼得说道：“主，您难道不知道我们处在暴风雨中吗？若您不救我们，我们都将会死。”		151:5.4 (1694.9) Meanwhile Jesus lay asleep in the stern of the boat under a small overhead shelter. The Master was weary when they left Bethsaida, and it was to secure rest that he had directed them to sail him across to the other side. These ex-fishermen were strong and experienced oarsmen, but this was one of the worst gales they had ever encountered. Although the wind and the waves tossed their boat about as though it were a toy ship, Jesus slumbered on undisturbed. Peter was at the right-hand oar near the stern. When the boat began to fill with water, he dropped his oar and, rushing over to Jesus, shook him vigorously in order to awaken him, and when he was aroused, Peter said: “Master, don’t you know we are in a violent storm? If you do not save us, we will all perish.”
151:5.5 (1695.1) 随着耶稣出来到雨中，他先看了彼得一下，之后看向黑暗中奋力划桨的人，他将目光转回到处于烦乱中还没回到他桨边的西蒙•彼得身上，说道：“为何你们所有人如此充满恐惧？你们的信仰在哪儿？平静下来，安静点儿。”耶稣刚对彼得和其他使徒说出这一斥责的话，他刚吩咐彼得寻求平静下来，藉此让他烦乱的灵魂安静下来，这时扰动的大气就确立了它的平衡，安定下来进入一种极大的风平浪静。愤怒的波浪几乎立刻平息下来，而一些下过短暂阵雨的乌云也消失了，天上的星星在头顶闪烁。所有这一切据我们判断纯粹是巧合性的，不过使徒们，尤其是西蒙•彼得却从未停止把这一事件视为一种自然奇迹。对于那个日子的人们来说，尤为易于相信自然奇迹，因为他们坚定相信，整个自然都是直接处于属灵力量和超自然存有控制下的一种现象。		151:5.5 (1695.1) As Jesus came out in the rain, he looked first at Peter, and then peering into the darkness at the struggling oarsmen, he turned his glance back upon Simon Peter, who, in his agitation, had not yet returned to his oar, and said: “Why are all of you so filled with fear? Where is your faith? Peace, be quiet.” Jesus had hardly uttered this rebuke to Peter and the other apostles, he had hardly bidden Peter seek peace wherewith to quiet his troubled soul, when the disturbed atmosphere, having established its equilibrium, settled down into a great calm. The angry waves almost immediately subsided, while the dark clouds, having spent themselves in a short shower, vanished, and the stars of heaven shone overhead. All this was purely coincidental as far as we can judge; but the apostles, particularly Simon Peter, never ceased to regard the episode as a nature miracle. It was especially easy for the men of that day to believe in nature miracles inasmuch as they firmly believed that all nature was a phenomenon directly under the control of spirit forces and supernatural beings.
151:5.6 (1695.2) 耶稣清楚地向十二人解释了他对他们烦乱之灵讲过话，并让自己对他们受恐惧摇动的心智讲过话，他并未命令自然力量服从他的话，但却没有用。主的追随者们总是坚持将他们自己的解释置于所有这类巧合性事情上。从这天起，他们坚持将主视为对自然力量拥有绝对权能。彼得从未厌倦反复重述何以“连风浪都服从他”。		151:5.6 (1695.2) Jesus plainly explained to the twelve that he had spoken to their troubled spirits and had addressed himself to their fear-tossed minds, that he had not commanded the elements to obey his word, but it was of no avail. The Master’s followers always persisted in placing their own interpretation on all such coincidental occurrences. From this day on they insisted on regarding the Master as having absolute power over the natural elements. Peter never grew weary of reciting how “even the winds and the waves obey him.”
151:5.7 (1695.3) 正是在深夜，耶稣和他的同伴们抵达了岸边，由于这是一个平静而又美好的夜晚，他们都在船中休息了，直到第二天早上日出不久后才上岸。当他们聚在一起时，大约总共四十人，耶稣说道：“让我们去到那边山上停留几天吧，同时我们细思一下父之王国的问题。”		151:5.7 (1695.3) It was late in the evening when Jesus and his associates reached the shore, and since it was a calm and beautiful night, they all rested in the boats, not going ashore until shortly after sunrise the next morning. When they were gathered together, about forty in all, Jesus said: “Let us go up into yonder hills and tarry for a few days while we ponder over the problems of the Father’s kingdom.”
6. 格拉撒的疯子 ^top		6. The Kheresa Lunatic ^top
151:6.1 (1695.4) 尽管附近湖东岸大多缓缓向远处高地倾斜而上，但在这一特定地点却有一个陡峭的山坡，某些地方岸边急落入湖中。耶稣指向附近小山一侧，说道：“让我们去到这个山坡上去吃早饭，在一些阴凉处休息交谈。”		151:6.1 (1695.4) Although most of the near-by eastern shore of the lake sloped up gently to the highlands beyond, at this particular spot there was a steep hillside, the shore in some places dropping sheer down into the lake. Pointing up to the side of the near-by hill, Jesus said: “Let us go up on this hillside for our breakfast and under some of the shelters rest and talk.”
151:6.2 (1695.5) 整个山坡都被从岩石中凿出的洞穴所覆盖。这些洞穴中有许多是古代墓室。大约在半山腰一个狭小、相对平缓的地点，是格拉撒小村的公墓。随着耶稣和他的同伴从这个埋葬地附近经过，一个生活在这些山坡洞穴中的疯子冲到了他们面前。这个精神错乱的人在这些地区周围都出名了，一度曾被脚镣和锁链绑定关押在一个洞穴中，他很久以前就打破了他的枷锁，此时在坟墓和废弃的墓室中间随意游荡。		151:6.2 (1695.5) This entire hillside was covered with caverns which had been hewn out of the rock. Many of these niches were ancient sepulchres. About halfway up the hillside on a small, relatively level spot was the cemetery of the little village of Kheresa. As Jesus and his associates passed near this burial ground, a lunatic who lived in these hillside caverns rushed up to them. This demented man was well known about these parts, having onetime been bound with fetters and chains and confined in one of the grottoes. Long since he had broken his shackles and now roamed at will among the tombs and abandoned sepulchres.
151:6.3 (1696.1) 这个名叫阿莫斯的男人患有周期性精神错乱。有相当多一段时间，他会找到一些衣物，并在他同伴中间举止相当得体。在这些神志清醒的间隔期中，他曾去过伯赛大，他在那儿听到了耶稣和使徒们的布道，在那时成了王国福音的一个半心信奉者。但不久他疾病的一个猛烈阶段出现了，他逃到了墓地，他在那里悲叹，大声叫喊，他这样做是为了恐吓所有碰巧遇到他的人。		151:6.3 (1696.1) This man, whose name was Amos, was afflicted with a periodic form of insanity. There were considerable spells when he would find some clothing and deport himself fairly well among his fellows. During one of these lucid intervals he had gone over to Bethsaida, where he heard the preaching of Jesus and the apostles, and at that time had become a halfhearted believer in the gospel of the kingdom. But soon a stormy phase of his trouble appeared, and he fled to the tombs, where he moaned, cried out aloud, and so conducted himself as to terrorize all who chanced to meet him.
151:6.4 (1696.2) 当阿莫斯认出耶稣时，他跪倒在他脚下，大声说：“我认识您，耶稣，但我被许多恶鬼附身了，我恳求您不要让我受苦。”这个人真的相信他的周期性精神痛苦是由于以下事实，即邪恶或不洁之灵在这些时期进入他身中，并主导了他的心智和身体。他的疾病大多是情绪性的 -- 他的大脑并没有什么大病。		151:6.4 (1696.2) When Amos recognized Jesus, he fell down at his feet and exclaimed: “I know you, Jesus, but I am possessed of many devils, and I beseech that you will not torment me.” This man truly believed that his periodic mental affliction was due to the fact that, at such times, evil or unclean spirits entered into him and dominated his mind and body. His troubles were mostly emotional—his brain was not grossly diseased.
151:6.5 (1696.3) 耶稣低头看向这个像动物般蜷缩在他脚边的男子，俯下身，用手拉他，让他站起来，对他说：“阿莫斯，你并未被恶鬼附身；你已经听说了你是神之子民的好消息。我命令你从这个着魔中出来。”当阿莫斯听到耶稣说了这些话语，在他智力中发生了一种转变，以致他立即被恢复到正常心智，以及对他情绪的正常控制。到此时为止，一大群人从附近村子聚集过来，这些人加上从他们上面高地来的放猪人，吃惊地看到这个疯子与耶稣和他的追随者们在一起，拥有正常心智并与他们自由交谈。		151:6.5 (1696.3) Jesus, looking down upon the man crouching like an animal at his feet, reached down and, taking him by the hand, stood him up and said to him: “Amos, you are not possessed of a devil; you have already heard the good news that you are a son of God. I command you to come out of this spell.” And when Amos heard Jesus speak these words, there occurred such a transformation in his intellect that he was immediately restored to his right mind and the normal control of his emotions. By this time a considerable crowd had assembled from the near-by village, and these people, augmented by the swine herders from the highland above them, were astonished to see the lunatic sitting with Jesus and his followers, in possession of his right mind and freely conversing with them.
151:6.6 (1696.4) 当放猪人冲进村子里传播这个疯子的制服消息时，几只狗冲向一小群大约三十头无人照管的猪，驱赶它们大多数走向一个悬崖掉入海中。正是这一偶发事件，与耶稣现身和对疯子的所谓奇迹治愈联系在了一起，引发了以下传说，即耶稣通过将一群恶魔驱出阿莫斯体外治愈了他，这些恶鬼进入了猪群，使它们立即一头冲向下面海中死掉了。在这天结束之前，这一事件被放猪人向外公布，整村人都相信它了。阿莫斯最为肯定地相信这一故事；在他烦乱心智安静下来之后不久，他看到了猪从山顶滚落，他始终相信它们随身带着那些长久折磨他、令他受苦的邪灵。这与他的持久治愈有很大关系。同样真实的是，耶稣的使徒们（除了多玛斯）都相信猪的事件与阿莫斯的治愈直接相关。		151:6.6 (1696.4) As the swine herders rushed into the village to spread the news of the taming of the lunatic, the dogs charged upon a small and untended herd of about thirty swine and drove most of them over a precipice into the sea. And it was this incidental occurrence, in connection with the presence of Jesus and the supposed miraculous curing of the lunatic, that gave origin to the legend that Jesus had cured Amos by casting a legion of devils out of him, and that these devils had entered into the herd of swine, causing them forthwith to rush headlong to their destruction in the sea below. Before the day was over, this episode was published abroad by the swine tenders, and the whole village believed it. Amos most certainly believed this story; he saw the swine tumbling over the brow of the hill shortly after his troubled mind had quieted down, and he always believed that they carried with them the very evil spirits which had so long tormented and afflicted him. And this had a good deal to do with the permanency of his cure. It is equally true that all of Jesus’ apostles (save Thomas) believed that the episode of the swine was directly connected with the cure of Amos.
151:6.7 (1696.5) 耶稣并未获得他寻求的休息，那天大多时间他身边被那些响应阿莫斯被治愈话语而前来的人、以及那些被魔鬼从疯子身上出来进入猪群的故事所吸引的人挤满。这样，在一晚休息之后，周二一大早，耶稣和他朋友们被这些放猪外邦人的一个代表叫醒了，他们前来催促他从他们中间离开。他们的发言人对彼得和安德鲁说：“加利利的渔夫们，从我们这儿离开吧，带着你们的先知一起走吧。我们知道他是一个圣人，但我们乡村的诸神并不认识他，我们也处于失去许多猪的危险中。对你们的恐惧已降临到我们身上，因此我们祈求你们走开。”当耶稣听到这些话，他对安德鲁说，“让我们回到我们的地方吧。”		151:6.7 (1696.5) Jesus did not obtain the rest he was looking for. Most of that day he was thronged by those who came in response to the word that Amos had been cured, and who were attracted by the story that the demons had gone out of the lunatic into the herd of swine. And so, after only one night of rest, early Tuesday morning Jesus and his friends were awakened by a delegation of these swine-raising gentiles who had come to urge that he depart from their midst. Said their spokesman to Peter and Andrew: “Fishermen of Galilee, depart from us and take your prophet with you. We know he is a holy man, but the gods of our country do not know him, and we stand in danger of losing many swine. The fear of you has descended upon us, so that we pray you to go hence.” And when Jesus heard them, he said to Andrew, “Let us return to our place.”
151:6.8 (1697.1) 当他们就要离开时，阿莫斯恳求耶稣让他与他们一起回去，但主不愿意同意。耶稣对阿莫斯说：“不要忘记你是神的一个子民。回到你自己人们中间，向他们展示神为你做了什么伟大之事。”阿莫斯四处公布耶稣将一群恶鬼从他烦乱灵魂中驱赶了出去，这些邪灵进入到一群猪中，驱赶它们快速死去。他并未停下，直到他进入了德加波利斯的所有城市，宣布耶稣为他做的伟大之事。		151:6.8 (1697.1) As they were about to depart, Amos besought Jesus to permit him to go back with them, but the Master would not consent. Said Jesus to Amos: “Forget not that you are a son of God. Return to your own people and show them what great things God has done for you.” And Amos went about publishing that Jesus had cast a legion of devils out of his troubled soul, and that these evil spirits had entered into a herd of swine, driving them to quick destruction. And he did not stop until he had gone into all the cities of the Decapolis, declaring what great things Jesus had done for him.