第167篇		Paper 167
对费拉德菲亚的造访		The Visit to Philadelphia
167:0.1 (1833.1) 在比利亚侍奉的这整个时期期间，当提及耶稣和使徒们造访七十人工作的不同地点时，应当被记得的是，一般来说，只有十人与他在一起，因为留至少两个使徒在佩拉去指导群众是惯例。当耶稣准备好继续去往费拉德菲亚时，西蒙·彼得和他哥哥安德鲁返回佩拉营地去指导那儿聚集的人群。当主离开佩拉营地去造访比利亚周边时，有三五百露营者跟随他也并不稀罕。当他抵达费拉德菲亚时，他也有六百多名追随者所陪伴。		167:0.1 (1833.1) THROUGHOUT this period of the Perean ministry, when mention is made of Jesus and the apostles visiting the various localities where the seventy were at work, it should be recalled that, as a rule, only ten were with him since it was the practice to leave at least two of the apostles at Pella to instruct the multitude. As Jesus prepared to go on to Philadelphia, Simon Peter and his brother, Andrew, returned to the Pella encampment to teach the crowds there assembled. When the Master left the camp at Pella to visit about Perea, it was not uncommon for from three to five hundred of the campers to follow him. When he arrived at Philadelphia, he was accompanied by over six hundred followers.
167:0.2 (1833.2) 没有任何奇迹伴随近来的途经德加波利斯的布道之旅。在这次比利亚的使命中，除了十个麻风病人的清洁之外，迄今没有任何奇迹。这是一段福音依靠权能而非依靠奇迹而得以宣扬的时期，大多时间没有耶稣乃至他使徒们的亲身到场。		167:0.2 (1833.2) No miracles had attended the recent preaching tour through the Decapolis, and, excepting the cleansing of the ten lepers, thus far there had been no miracles on this Perean mission. This was a period when the gospel was proclaimed with power, without miracles, and most of the time without the personal presence of Jesus or even of his apostles.
167:0.3 (1833.3) 耶稣和十位使徒在2月22日周三抵达了费拉德菲亚，并花了周四和周五从他们进来的旅行和劳作中休息。那个周五晚上詹姆斯在犹太教会堂讲话，第二天晚上则召开了一次全体会议，他们对福音在费拉德菲亚和附近乡村中间的进展非常高兴。大卫的信徒也带来了王国在整个巴勒斯坦进一步推进的消息，以及来自亚历山大和大马士革的好消息。		167:0.3 (1833.3) Jesus and the ten apostles arrived at Philadelphia on Wednesday, February 22, and spent Thursday and Friday resting from their recent travels and labors. That Friday night James spoke in the synagogue, and a general council was called for the following evening. They were much rejoiced over the progress of the gospel at Philadelphia and among the near-by villages. The messengers of David also brought word of the further advancement of the kingdom throughout Palestine, as well as good news from Alexandria and Damascus.
1. 与法利赛人共进早餐 ^top		1. Breakfast with the Pharisees ^top
167:1.1 (1833.4) 在费拉德菲亚，有一位富有而又有影响力的法利赛人，他已经接受了艾伯纳的教导，并邀请耶稣安息日早上到他家进早餐。耶稣在此时预计在费拉德菲亚是众所周知的；因此一大批造访者，中间有许多法利赛人，已经从耶路撒冷和其他地方前来。相应地，这些领袖中的五十人和几个律法师受邀参加这一早餐，这被安排以向主表达敬意。		167:1.1 (1833.4) There lived in Philadelphia a very wealthy and influential Pharisee who had accepted the teachings of Abner, and who invited Jesus to his house Sabbath morning for breakfast. It was known that Jesus was expected in Philadelphia at this time; so a large number of visitors, among them many Pharisees, had come over from Jerusalem and from elsewhere. Accordingly, about forty of these leading men and a few lawyers were bidden to this breakfast, which had been arranged in honor of the Master.
167:1.2 (1833.5) 当耶稣在门边逗留与艾伯纳讲话，以及在东道主就座之后，耶路撒冷的一位法利赛人领袖、犹太教公会的一位成员来到房间里，按他的习惯，他径直走向东道主左边的上座。不过由于这一位置已经被预留给了主，右边位置已经预留给了艾伯纳，东道主便召唤这个耶路撒冷法利赛人坐在左边第四个位置上，这个显要人物觉得很受冒犯，因为他没有收到上座。		167:1.2 (1833.5) As Jesus lingered by the door, speaking with Abner, and after the host had seated himself, there came into the room one of the leading Pharisees of Jerusalem, a member of the Sanhedrin, and as was his habit, he made straight for the seat of honor at the left of the host. But since this place had been reserved for the Master and that on the right for Abner, the host beckoned the Jerusalem Pharisee to sit four seats to the left, and this dignitary was much offended because he did not receive the seat of honor.
167:1.3 (1834.1) 不久他们所有人都就座了，并享受他们彼此的闲聊，因为那些到场的大多数人要么是耶稣的门徒，要么是对福音友好。只有他的仇敌留意到他在坐下吃饭之前并未遵守洗手仪式。艾伯纳在早餐开始洗了手，不过并未在上菜期间洗手。		167:1.3 (1834.1) Soon they were all seated and enjoying the visiting among themselves since the majority of those present were disciples of Jesus or else were friendly to the gospel. Only his enemies took notice of the fact that he did not observe the ceremonial washing of his hands before he sat down to eat. Abner washed his hands at the beginning of the meal but not during the serving.
167:1.4 (1834.2) 在早餐快结束时，从街上来了一个长期受慢性疾病折磨、此时处于水肿状态的男子。这个男子是一个信奉者，近来受到艾伯纳同伴的洗礼。他未向耶稣请求任何疗愈，不过主清楚知道，这个痛苦的男子来到这个早餐，希望藉此摆脱挤在他周围的人群，由此更为有可能引起他的注意。这个人知道鲜有奇迹被施展；然而，他在心中推算，他糟糕的境况或许有可能引起主的同情。他没有错，因为当他进入房间时，耶稣和来自耶路撒冷的那个自以为是的法利赛人都留意到他。这个法利赛人毫不迟疑说出了他的怨恨，这样一个人竟被允许进入房间。不过耶稣却看向这个病人，笑得如此亲切，以致他移近并坐在了地上。当早餐要结束时，主环视了一下他的同伴宾客，然后在意味深长地扫视了这个水肿男子之后，说道：“我的朋友们，以色列的导师们和博学的律法师们，我想要问你们一个问题：在安息日疗愈病苦者是否符合律法呢？”不过那些在那儿出席的人都非常了解耶稣；他们默不做声，他们并未回答他的问题。		167:1.4 (1834.2) Near the end of the meal there came in from the street a man long afflicted with a chronic disease and now in a dropsical condition. This man was a believer, having recently been baptized by Abner’s associates. He made no request of Jesus for healing, but the Master knew full well that this afflicted man came to this breakfast hoping thereby to escape the crowds which thronged him and thus be more likely to engage his attention. This man knew that few miracles were then being performed; however, he had reasoned in his heart that his sorry plight might possibly appeal to the Master’s compassion. And he was not mistaken, for, when he entered the room, both Jesus and the self-righteous Pharisee from Jerusalem took notice of him. The Pharisee was not slow to voice his resentment that such a one should be permitted to enter the room. But Jesus looked upon the sick man and smiled so benignly that he drew near and sat down upon the floor. As the meal was ending, the Master looked over his fellow guests and then, after glancing significantly at the man with dropsy, said: “My friends, teachers in Israel and learned lawyers, I would like to ask you a question: Is it lawful to heal the sick and afflicted on the Sabbath day, or not?” But those who were there present knew Jesus too well; they held their peace; they answered not his question.
167:1.5 (1834.3) 之后耶稣走到这个病人坐的地方，拉住他的手，说道：“起来走你的路吧。你并未要求被疗愈，不过我知道你心灵的愿望和你灵魂的信仰。”在这个男子离开房间之前，耶稣回到他的座位，并向那些桌边的人致辞，说道：“我父做这样的事，并非要诱使你们进入王国，而是要向那些已在王国中的人揭示他自身。你们可以察觉，这就像父做这种事一样，因为你们中有谁有一只最喜爱的动物在安息日掉进井里，而不想立即出去拉它上来？”由于无人想回答他，由于他的东道主明显赞成所发生的一切，耶稣站起来对所有在场之人说：“我的兄弟们，当你们受邀参加一场婚宴时，不要坐在主座，以免或许一个比你更尊贵的人受邀请，东道主将不得不来到你面前，请求你将你的座位让给这另一个贵宾。在这一事件中，你会羞愧地被要求坐到桌边一个更低的位置上。当你受邀参加一个筵席时，在到宴桌边之际，寻求一个最低的位子就坐是智慧的一部分，如此，当东道主环视宾客时，他或许对你说：‘我的朋友，为何坐在最低的位置上？来坐更高的’；如此这个人会在他同伴宾客面前拥有荣光。不要忘了，每个抬高自己的人将会被弄得谦卑，而真正自我谦卑的人必被抬高。因此，当你招待餐食或举办晚宴时，不要总是邀请你的朋友，你的兄弟，你的亲人或你的富邻。这样他们会相应请你参加他们的筵席，这样你会受到酬谢。当你设宴时，有时邀请穷人、残疾人和盲人。以此方式，你必在心中受到祝福，因为你清楚知道，跛子和瘸子无法回报你的慈爱侍奉。”		167:1.5 (1834.3) Then went Jesus over to where the sick man sat and, taking him by the hand, said: “Arise and go your way. You have not asked to be healed, but I know the desire of your heart and the faith of your soul.” Before the man left the room, Jesus returned to his seat and, addressing those at the table, said: “Such works my Father does, not to tempt you into the kingdom, but to reveal himself to those who are already in the kingdom. You can perceive that it would be like the Father to do just such things because which one of you, having a favorite animal that fell in the well on the Sabbath day, would not go right out and draw him up?” And since no one would answer him, and inasmuch as his host evidently approved of what was going on, Jesus stood up and spoke to all present: “My brethren, when you are bidden to a marriage feast, sit not down in the chief seat, lest, perchance, a more honored man than you has been invited, and the host will have to come to you and request that you give your place to this other and honored guest. In this event, with shame you will be required to take a lower place at the table. When you are bidden to a feast, it would be the part of wisdom, on arriving at the festive table, to seek for the lowest place and take your seat therein, so that, when the host looks over the guests, he may say to you: ‘My friend, why sit in the seat of the least? come up higher’; and thus will such a one have glory in the presence of his fellow guests. Forget not, every one who exalts himself shall be humbled, while he who truly humbles himself shall be exalted. Therefore, when you entertain at dinner or give a supper, invite not always your friends, your brethren, your kinsmen, or your rich neighbors that they in return may bid you to their feasts, and thus will you be recompensed. When you give a banquet, sometimes bid the poor, the maimed, and the blind. In this way you shall be blessed in your heart, for you well know that the lame and the halt cannot repay you for your loving ministry.”
2. 大筵席的寓言 ^top		2. Parable of the Great Supper ^top
167:2.1 (1835.1) 当耶稣在法利赛人的早餐桌前说完话，一个在场的律法师想要缓和沉寂，不假思索地说道：“在神之王国中吃饭的人有福了。” -- 那是那些日子的一种常见说法。之后耶稣讲了一个寓言，甚至连他友好的东道主也不得不铭记于心。他说道：		167:2.1 (1835.1) As Jesus finished speaking at the breakfast table of the Pharisee, one of the lawyers present, desiring to relieve the silence, thoughtlessly said: “Blessed is he who shall eat bread in the kingdom of God”—that being a common saying of those days. And then Jesus spoke a parable, which even his friendly host was compelled to take to heart. He said:
167:2.2 (1835.2) “有某个掌管者办大筵席，邀请了许多宾客，他派他的仆人在开筵时对那些受邀请的人说，‘来吧，现在每样东西都备齐了。’他们都异口同声开始找借口。第一个人说，‘我刚买了一个农场，我必须去检视它；我祈求你原谅我。’另一个人说，‘我买了五对牛，我必须去接收它们；我祈求你原谅我。’另一个说，‘我刚娶妻，因此我无法前来。’因此仆人们回去将这一切汇报给他们的主人。当房主听到这一切，他非常生气转向他的仆人们，他说道：‘我准备好这一婚筵；幼畜已经宰好，一切都给我宾客们备好了，但他们却蔑视我的邀请；他们各奔各的地和买卖，他们甚至对我邀请他们来筵席的仆人展现不敬，因此，快出去到城里大街小巷，出去到大小道路上，到这里带来穷人和浪子，盲人和跛子，这样婚筵可以有宾客。’仆人们按他们主人命令的做了，即使那时还有更多空间接纳更多宾客。之后主人对他仆人说：‘现在出去到路上和乡间，迫使在那儿的那些人前来，这样我屋子可被充满。我宣布，那些最先被邀请的人，没有一个会品尝到我的筵席。’仆人们按他们主人命令的做了，屋子被充满了。”		167:2.2 (1835.2) “A certain ruler gave a great supper, and having bidden many guests, he dispatched his servants at suppertime to say to those who were invited, ‘Come, for everything is now ready.’ And they all with one accord began to make excuses. The first said, ‘I have just bought a farm, and I must needs go to prove it; I pray you have me excused.’ Another said, ‘I have bought five yoke of oxen, and I must go to receive them; I pray you have me excused.’ And another said, ‘I have just married a wife, and therefore I cannot come.’ So the servants went back and reported this to their master. When the master of the house heard this, he was very angry, and turning to his servants, he said: ‘I have made ready this marriage feast; the fatlings are killed, and all is in readiness for my guests, but they have spurned my invitation; they have gone every man after his lands and his merchandise, and they even show disrespect to my servants who bid them come to my feast. Go out quickly, therefore, into the streets and lanes of the city, out into the highways and the byways, and bring hither the poor and the outcast, the blind and the lame, that the marriage feast may have guests.’ And the servants did as their lord commanded, and even then there was room for more guests. Then said the lord to his servants: ‘Go now out into the roads and the countryside and constrain those who are there to come in that my house may be filled. I declare that none of those who were first bidden shall taste of my supper.’ And the servants did as their master commanded, and the house was filled.”
167:2.3 (1835.3) 当他们听到这些话语，他们离开了；每个人回到了他自己的地方。至少那天早上在场嘲笑的一个法利赛人，理解了这个寓言的意涵，因为他那天受洗并做出他对王国福音信仰的公开坦诚，艾伯纳在那晚信奉者的全体会议上宣讲了这一寓言。		167:2.3 (1835.3) And when they heard these words, they departed; every man went to his own place. At least one of the sneering Pharisees present that morning comprehended the meaning of this parable, for he was baptized that day and made public confession of his faith in the gospel of the kingdom. Abner preached on this parable that night at the general council of believers.
167:2.4 (1835.4) 第二天，所有使徒都忙于努力阐释这个有关大筵席寓言之意涵的哲学练习。尽管耶稣怀着兴趣倾听了所有这些不同的阐释，他坚决拒绝了在理解寓言上提供他们进一步的帮助。他只是说，“让每个人在自己灵魂中为自己找出意涵吧。”		167:2.4 (1835.4) The next day all of the apostles engaged in the philosophic exercise of endeavoring to interpret the meaning of this parable of the great supper. Though Jesus listened with interest to all of these differing interpretations, he steadfastly refused to offer them further help in understanding the parable. He would only say, “Let every man find out the meaning for himself and in his own soul.”
3. 怀有软弱之灵的女人 ^top		3. The Woman with the Spirit of Infirmity ^top
167:3.1 (1835.5) 艾伯纳已经为主安排好了在这个安息日在犹太教会堂教导，即耶稣自从犹太教会堂因犹太教公会命令对他的教导关闭以来，第一次出现在当中。在礼拜结束之际，耶稣低头看向他面前一个面带沮丧表情的年长女人，她在身形上驼背严重。这个女人长久受恐惧折磨，所有欢乐都远离了她的生命。当耶稣从讲道坛上走下时，他走向她，触碰她肩上弯曲的身形，说道：“女人，若你只想相信，你就能完全从你软弱之灵中解脱出来。”这个女人被恐惧之压抑弄弯了腰，并受了十八年束缚，相信了主的话语，并靠信仰立即直起了腰。当这个女人看到她已被弄直了腰，她就高声赞美神。		167:3.1 (1835.5) Abner had arranged for the Master to teach in the synagogue on this Sabbath day, the first time Jesus had appeared in a synagogue since they had all been closed to his teachings by order of the Sanhedrin. At the conclusion of the service Jesus looked down before him upon an elderly woman who wore a downcast expression, and who was much bent in form. This woman had long been fear-ridden, and all joy had passed out of her life. As Jesus stepped down from the pulpit, he went over to her and, touching her bowed-over form on the shoulder, said: “Woman, if you would only believe, you could be wholly loosed from your spirit of infirmity.” And this woman, who had been bowed down and bound up by the depressions of fear for more than eighteen years, believed the words of the Master and by faith straightened up immediately. When this woman saw that she had been made straight, she lifted up her voice and glorified God.
167:3.2 (1836.1) 尽管这个女人的痛苦完全是心智上的，她的弯曲身形是她受压抑心智的结果，但人们却以为耶稣治愈了真正的身体失调。尽管费拉德菲亚这个犹太教会堂的会众对耶稣的教导是友好的，但这个犹太教会堂的主掌管人却是一个不友好的法利赛人。当他与会众们共享以下观点，即耶稣治愈了一个身体失调，他因为耶稣擅自在安息日做了这件事而愤愤不平，在会众面前站起来说道：“难道人们不应该在六天里做他们所有工作吗？因此，在这些到来的工作日中被治愈，而非在安息日。”		167:3.2 (1836.1) Notwithstanding that this woman’s affliction was wholly mental, her bowed-over form being the result of her depressed mind, the people thought that Jesus had healed a real physical disorder. Although the congregation of the synagogue at Philadelphia was friendly toward the teachings of Jesus, the chief ruler of the synagogue was an unfriendly Pharisee. And as he shared the opinion of the congregation that Jesus had healed a physical disorder, and being indignant because Jesus had presumed to do such a thing on the Sabbath, he stood up before the congregation and said: “Are there not six days in which men should do all their work? In these working days come, therefore, and be healed, but not on the Sabbath day.”
167:3.3 (1836.2) 当这个不友好的掌管人这样说完，耶稣返回到讲者坛，并说道：“为何要扮演伪善者的角色？难道你们每个人没有在安息日将牛从畜栏上解开带出去饮水吗？若这一服务在安息日是获许的，难道这个女人、被邪恶束缚了十八年的亚伯拉罕子孙，不应在这个安息日从这一束缚中解脱出来，并带出去畅饮自由和生命之水吗？”随着这个女人继续赞美神，他的批评者感到羞愧。会众与他一起欢喜于她被治愈了。		167:3.3 (1836.2) When the unfriendly ruler had thus spoken, Jesus returned to the speaker’s platform and said: “Why play the part of hypocrites? Does not every one of you, on the Sabbath, loose his ox from the stall and lead him forth for watering? If such a service is permissible on the Sabbath day, should not this woman, a daughter of Abraham who has been bound down by evil these eighteen years, be loosed from this bondage and led forth to partake of the waters of liberty and life, even on this Sabbath day?” And as the woman continued to glorify God, his critic was put to shame, and the congregation rejoiced with her that she had been healed.
167:3.4 (1836.3) 这个犹太教会堂的主掌管人由于在这个安息日公开批评耶稣而被免职了，一个耶稣的追随者代替了他。		167:3.4 (1836.3) As a result of his public criticism of Jesus on this Sabbath the chief ruler of the synagogue was deposed, and a follower of Jesus was put in his place.
167:3.5 (1836.4) 耶稣频繁将这类恐惧受害者从他们软弱之灵中、从他们心智压抑中、从他们的恐惧束缚中解脱出来。不过人们以为所有这类痛苦要么是身体失调，要么是邪灵附身。		167:3.5 (1836.4) Jesus frequently delivered such victims of fear from their spirit of infirmity, from their depression of mind, and from their bondage of fear. But the people thought that all such afflictions were either physical disorders or possession of evil spirits.
167:3.6 (1836.5) 耶稣在周日再次在这个犹太教会堂教导，许多人在那天终于在流过城南的河中受到艾伯纳的洗礼。第二天，耶稣和十个使徒本应返回佩拉营地，但却碰到大卫一个信使的到来，他从耶稣靠近耶路撒冷的伯大尼的朋友处，带来了一个紧急消息。		167:3.6 (1836.5) Jesus taught again in the synagogue on Sunday, and many were baptized by Abner at noon on that day in the river which flowed south of the city. On the morrow Jesus and the ten apostles would have started back to the Pella encampment but for the arrival of one of David’s messengers, who brought an urgent message to Jesus from his friends at Bethany, near Jerusalem.
4. 从伯大尼来的消息 ^top		4. The Message from Bethany ^top
167:4.1 (1836.6) 2月26日周日夜深，一个来自伯大尼的送信人抵达了费拉德菲亚，带来一个来自玛莎和玛利亚的消息说：“主，你所钟爱的他（即拉撒路）病得非常严重。”这个消息在晚上会议结束之际，就在耶稣要离开使徒们就寝时，到了他这儿。起初耶稣未作任何回复。那些奇异插曲中的一幕出现了，此时他看似与他自身以外超出他自身的东西交流。之后，他抬起头向信使致辞，以至让使徒们听到，说：“这个病真的不会致死。不要怀疑，它可被用来荣耀神和抬升子。”		167:4.1 (1836.6) Very late on Sunday night, February 26, a runner from Bethany arrived at Philadelphia, bringing a message from Martha and Mary which said, “Lord, he whom you love is very sick.” This message reached Jesus at the close of the evening conference and just as he was taking leave of the apostles for the night. At first Jesus made no reply. There occurred one of those strange interludes, a time when he appeared to be in communication with something outside of, and beyond, himself. And then, looking up, he addressed the messenger in the hearing of the apostles, saying: “This sickness is really not to the death. Doubt not that it may be used to glorify God and exalt the Son.”
167:4.2 (1837.1) 耶稣非常喜爱玛莎、玛利亚和他们的兄弟拉撒路；他怀着一种热烈的深情爱他们。他的第一个人类想法是马上去帮助他们，不过另一个想法进入了他的复合性心智，他几近放弃了耶路撒冷犹太人领袖会接受王国的希望，不过他仍爱着他的人民，此时他想到了一个计划，藉此耶路撒冷的文士和法利赛人或许再有一次机会来接受他的教导；他决定，他的父也愿意让这最后一次对耶路撒冷的呼求，成为他整个世上生涯最为深刻惊人的外在运作。犹太人紧抓运行奇迹的拯救者观念不放。尽管他拒绝屈从于物质奇迹的表演或是政治力量世俗展示的实施，但他此时的确请求父同意他迄今未展示的对生死之权能的显示。		167:4.2 (1837.1) Jesus was very fond of Martha, Mary, and their brother, Lazarus; he loved them with a fervent affection. His first and human thought was to go to their assistance at once, but another idea came into his combined mind. He had almost given up hope that the Jewish leaders at Jerusalem would ever accept the kingdom, but he still loved his people, and there now occurred to him a plan whereby the scribes and Pharisees of Jerusalem might have one more chance to accept his teachings; and he decided, his Father willing, to make this last appeal to Jerusalem the most profound and stupendous outward working of his entire earth career. The Jews clung to the idea of a wonder-working deliverer. And though he refused to stoop to the performance of material wonders or to the enactment of temporal exhibitions of political power, he did now ask the Father’s consent for the manifestation of his hitherto unexhibited power over life and death.
167:4.3 (1837.2) 犹太人习惯于在死者死亡之日埋葬他们；在这样一种暖和的气候下，这是一种必要的做法。通常发生的是，他们将一个只是处于昏睡状态的人放入坟墓，这样在第二天甚或是第三天，这个人想从坟墓出来。不过犹太人的信念是，尽管灵或魂或许在身体周围徘徊两三天，它却从不会在第三天之后逗留；到第四天腐烂就会很严重了，没有人会在这样一段时间流逝后从坟墓返回。正是由于这些原因，耶稣在准备好去往伯大尼之前，又在费拉德菲亚逗留了两整天。		167:4.3 (1837.2) The Jews were in the habit of burying their dead on the day of their demise; this was a necessary practice in such a warm climate. It often happened that they put in the tomb one who was merely comatose, so that on the second or even the third day, such a one would come forth from the tomb. But it was the belief of the Jews that, while the spirit or soul might linger near the body for two or three days, it never tarried after the third day; that decay was well advanced by the fourth day, and that no one ever returned from the tomb after the lapse of such a period. And it was for these reasons that Jesus tarried yet two full days in Philadelphia before he made ready to start for Bethany.
167:4.4 (1837.3) 相应地，他在周三一大早对他的使徒们说：“让我们立刻准备再次进入犹地亚。”当使徒们听到他们的主说这一切，他们自行撤出一段时间相互商量。詹姆斯承担了会议的导向，他们都同意让耶稣再次进入犹地亚是愚蠢的，他们一起回来，并这样告知了他。詹姆斯说：“主啊，您在几周前在耶路撒冷，那些领袖们寻求您的死，而人们想用石头砸您。在那时，您给了这些人机会去接受真理，我们不允许您再次进入犹地亚了。”		167:4.4 (1837.3) Accordingly, early on Wednesday morning he said to his apostles: “Let us prepare at once to go into Judea again.” And when the apostles heard their Master say this, they drew off by themselves for a time to take counsel of one another. James assumed the direction of the conference, and they all agreed that it was only folly to allow Jesus to go again into Judea, and they came back as one man and so informed him. Said James: “Master, you were in Jerusalem a few weeks back, and the leaders sought your death, while the people were minded to stone you. At that time you gave these men their chance to receive the truth, and we will not permit you to go again into Judea.”
167:4.5 (1837.4) 之后耶稣说：“不过难道你们不理解，一天有十二个小时可以可靠完成工作吗？如果一个人白天走路，他不会绊倒，因为他有光。如果一个人夜间行走，他容易绊倒，因为他没有光。只要我的日子持续下去，我不怕进入犹地亚。我想要对这些犹太人做另一件强大的工作；我想要给他们另一次机会去相信，甚至以他们自己的条规 -- 即从父之权能和子之慈爱外在荣耀和可见显现的条件。此外，你们难道没意识到，我们的朋友拉撒路已经睡着了，我想要去将他从这一沉睡中唤醒！”		167:4.5 (1837.4) Then said Jesus: “But do you not understand that there are twelve hours of the day in which work may safely be done? If a man walks in the day, he does not stumble inasmuch as he has light. If a man walks in the night, he is liable to stumble since he is without light. As long as my day lasts, I fear not to enter Judea. I would do one more mighty work for these Jews; I would give them one more chance to believe, even on their own terms—conditions of outward glory and the visible manifestation of the power of the Father and the love of the Son. Besides, do you not realize that our friend Lazarus has fallen asleep, and I would go to awake him out of this sleep!”
167:4.6 (1837.5) 之后，一个使徒说道：“主啊，如果拉撒路睡着了，那么他更为肯定会恢复。”那时的犹太人将死亡提及为一种形式的睡眠是一种习俗，不过因为使徒们并不理解耶稣意思是拉撒路已经离开了这个世界，他此时明白地说道：“拉撒路已经死了。我很高兴，为了你们之故，我没在那儿，即便他人没有及时获得拯救，为的是你们此时拥有新的缘由来相信我起见；通过你们将要见证到的，你们将会得到加强，为我离开你们去往父那里那天做好准备。”		167:4.6 (1837.5) Then said one of the apostles: “Master, if Lazarus has fallen asleep, then will he the more surely recover.” It was the custom of the Jews at that time to speak of death as a form of sleep, but as the apostles did not understand that Jesus meant that Lazarus had departed from this world, he now said plainly: “Lazarus is dead. And I am glad for your sakes, even if the others are not thereby saved, that I was not there, to the end that you shall now have new cause to believe in me; and by that which you will witness, you should all be strengthened in preparation for that day when I shall take leave of you and go to the Father.”
167:4.7 (1838.1) 当他们无法说服他避免进入犹地亚时，当有些使徒甚至不情愿陪伴他，多玛斯向他同伴们致辞说：“我们已经告诉了主我们的担心，不过他决定要去伯大尼。我满意这意味着结局；他们肯定会杀死他，不过，若那是主的选择，那么让我们像有勇气之人表现自己吧；让我们也去，这样我们可与他同死。”事实也确实如此；在需要审慎持久的勇气事务上，多玛斯总是十二使徒的支柱。		167:4.7 (1838.1) When they could not persuade him to refrain from going into Judea, and when some of the apostles were loath even to accompany him, Thomas addressed his fellows, saying: “We have told the Master our fears, but he is determined to go to Bethany. I am satisfied it means the end; they will surely kill him, but if that is the Master’s choice, then let us acquit ourselves like men of courage; let us go also that we may die with him.” And it was ever so; in matters requiring deliberate and sustained courage, Thomas was always the mainstay of the twelve apostles.
5. 去伯大尼的路上 ^top		5. On the Way to Bethany ^top
167:5.1 (1838.2) 在去犹地亚的路上，耶稣被一队由他朋友和仇敌中的几近五十人所跟随。在他们周三中午午餐时间，他对他的使徒和这群跟随者讲述了“救赎之条规”，在这一课程结束之际，讲了法利赛人和税吏（税收者）的寓言。耶稣说道：“那么，你们看，父给了人类子女以救赎，这一救赎是对所有拥有信仰去接受神之家庭中父子关系之人的免费赠与。人无法做任何事来赢得这一救赎，自以为是的工作无法买到神的偏爱，在公共场合的太多祈祷无法补偿心中鲜活信仰的缺失。人啊，你们或许靠你们外在礼拜欺骗，不过神却看入你们的灵魂。我要告诉你们的，可由两个进入圣殿期的男子来例示，一个是法利赛人，一个是税吏。法利赛人站立并默默祈祷：‘啊，神，我感谢您，我不像其他人、勒索者、无学问者、不公正者、通奸者，甚至不像这个税吏。我一周禁食两次；我把我的一切所得给出什一税。’而这个税吏则远远站着，甚至不愿举目望天，而是一边捶胸一边说，‘神啊，怜悯我这个罪人吧。’我告诉你们，这个税吏而非法利赛人获得了神的认可而回家了，因为每个抬高自己者必被降卑，而每个降卑自己者必被抬高。”		167:5.1 (1838.2) On the way to Judea Jesus was followed by a company of almost fifty of his friends and enemies. At their noon lunchtime, on Wednesday, he talked to his apostles and this group of followers on the “Terms of Salvation,” and at the end of this lesson told the parable of the Pharisee and the publican (a tax collector). Said Jesus: “You see, then, that the Father gives salvation to the children of men, and this salvation is a free gift to all who have the faith to receive sonship in the divine family. There is nothing man can do to earn this salvation. Works of self-righteousness cannot buy the favor of God, and much praying in public will not atone for lack of living faith in the heart. Men you may deceive by your outward service, but God looks into your souls. What I am telling you is well illustrated by two men who went into the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and prayed to himself: ‘O God, I thank you that I am not like the rest of men, extortioners, unlearned, unjust, adulterers, or even like this publican. I fast twice a week; I give tithes of all that I get.’ But the publican, standing afar off, would not so much as lift his eyes to heaven but smote his breast, saying, ‘God be merciful to me a sinner.’ I tell you that the publican went home with God’s approval rather than the Pharisee, for every one who exalts himself shall be humbled, but he who humbles himself shall be exalted.”
167:5.2 (1838.3) 那晚，在耶利哥，不友好的法利赛人试图通过劝诱主讨论结婚和离婚来诱陷他，正如他们同伴一度在加利利所做的，不过耶稣巧妙地避开了他们将他带入与其涉及离婚律法相冲突的努力。正如税吏和法利赛人例示了好的宗教和坏的宗教，他们的离婚做法也用来将犹太人法典中较好的结婚律法与法利赛人对这些摩西离婚律法阐释之可耻放纵相对比。法利赛人用最低的标准评判自己；税吏则用最高的理想规范自己。对于法利赛人来说，奉献是一种诱发自以为是无为的方式和虚假灵性安全之确保；对于税吏来说，奉献是一种唤醒他灵魂意识到悔改、坦诚之需要、通过信仰对仁慈宽恕之接受的方式。法利赛人寻求公平；税吏则寻求仁慈。宇宙的律法是：请求，你将会得到，寻求，你将会找到。		167:5.2 (1838.3) That night, in Jericho, the unfriendly Pharisees sought to entrap the Master by inducing him to discuss marriage and divorce, as did their fellows one time in Galilee, but Jesus artfully avoided their efforts to bring him into conflict with their laws concerning divorce. As the publican and the Pharisee illustrated good and bad religion, their divorce practices served to contrast the better marriage laws of the Jewish code with the disgraceful laxity of the Pharisaic interpretations of these Mosaic divorce statutes. The Pharisee judged himself by the lowest standard; the publican squared himself by the highest ideal. Devotion, to the Pharisee, was a means of inducing self-righteous inactivity and the assurance of false spiritual security; devotion, to the publican, was a means of stirring up his soul to the realization of the need for repentance, confession, and the acceptance, by faith, of merciful forgiveness. The Pharisee sought justice; the publican sought mercy. The law of the universe is: Ask and you shall receive; seek and you shall find.
167:5.3 (1838.4) 尽管耶稣拒绝被卷入一场与法利赛人涉及离婚的争论中，但他的确宣扬了一种关于婚姻的最高理想的积极教导。他盛赞婚姻为所有人类关系中最为理想和最高的关系。同样，他也暗示了对耶路撒冷犹太人宽松以及不公平离婚做法的强烈不赞成。他们那时允许一个男人因一些最微不足道的理由与他妻子离婚，例如是一个拙劣的厨师，一个有错的主妇，或是没有比他迷恋上一个更好长相的女人更好的理由了。		167:5.3 (1838.4) Though Jesus refused to be drawn into a controversy with the Pharisees concerning divorce, he did proclaim a positive teaching of the highest ideals regarding marriage. He exalted marriage as the most ideal and highest of all human relationships. Likewise, he intimated strong disapproval of the lax and unfair divorce practices of the Jerusalem Jews, who at that time permitted a man to divorce his wife for the most trifling of reasons, such as being a poor cook, a faulty housekeeper, or for no better reason than that he had become enamored of a better-looking woman.
167:5.4 (1839.1) 法利赛人甚至去教导这种容易多样的离婚是授予犹太民族、尤其是法利赛人的特殊豁免。如此，尽管耶稣拒绝就结婚和离婚做出声明，他的确痛斥了对婚姻关系的这些可耻的公然藐视，并指出它们对女人和孩子的不公。他从未批准任何给予男人比女人更多优势的离婚做法；主只支持那些令女人与男人平等的教导。		167:5.4 (1839.1) The Pharisees had even gone so far as to teach that divorce of this easy variety was a special dispensation granted the Jewish people, particularly the Pharisees. And so, while Jesus refused to make pronouncements dealing with marriage and divorce, he did most bitterly denounce these shameful floutings of the marriage relationship and pointed out their injustice to women and children. He never sanctioned any divorce practice which gave man any advantage over woman; the Master countenanced only those teachings which accorded women equality with men.
167:5.5 (1839.2) 尽管耶稣并未提供管理结婚和离婚的新指令，但他的确力劝犹太人活出他们自己的律法和更高教导。他不断求助于成文的圣经以努力改善他们沿循这些社会路线的做法。在以此方式支撑高等理想婚姻概念的同时，耶稣巧妙地避免了与他的问询者们关于他们成文律法或他们十分珍视的离婚特权所代表的社会做法产生冲突。		167:5.5 (1839.2) Although Jesus did not offer new mandates governing marriage and divorce, he did urge the Jews to live up to their own laws and higher teachings. He constantly appealed to the written Scriptures in his effort to improve their practices along these social lines. While thus upholding the high and ideal concepts of marriage, Jesus skillfully avoided clashing with his questioners about the social practices represented by either their written laws or their much-cherished divorce privileges.
167:5.6 (1839.3) 使徒们很难理解主不情愿对科学、社会、经济和政治相关问题做出积极的声明。他们并未完全意识到，他的世上使命是专门涉及对灵性真理和宗教真理的启示。		167:5.6 (1839.3) It was very difficult for the apostles to understand the Master’s reluctance to make positive pronouncements relative to scientific, social, economic, and political problems. They did not fully realize that his earth mission was exclusively concerned with revelations of spiritual and religious truths.
167:5.7 (1839.4) 在耶稣谈论了有关结婚和离婚之后，他的使徒们后来在那晚私下问了许多额外的问题，他对这些问询的回答消除了他们心中许多错误概念。在这次会谈结束之际，耶稣说道：“婚姻是可贵的，是所有男子都渴望的。人子单独追求他世上使命的事实，绝不是婚姻可取性的一种反映。我应该那样工作是父的意志，不过这位父同样也主管了男性和女性的创造，男女应该在创建家庭以迎接和培训子女上找到他们的最高服务和伴之而来的喜悦，在子女的创造中，这些父母成了天地创造者的合作者。由于这一原因，一个男子应该离开他父母，应该忠于他妻子，他们二人应合二为一。”		167:5.7 (1839.4) After Jesus had talked about marriage and divorce, later on that evening his apostles privately asked many additional questions, and his answers to these inquiries relieved their minds of many misconceptions. At the conclusion of this conference Jesus said: “Marriage is honorable and is to be desired by all men. The fact that the Son of Man pursues his earth mission alone is in no way a reflection on the desirability of marriage. That I should so work is the Father’s will, but this same Father has directed the creation of male and female, and it is the divine will that men and women should find their highest service and consequent joy in the establishment of homes for the reception and training of children, in the creation of whom these parents become copartners with the Makers of heaven and earth. And for this cause shall a man leave his father and mother and shall cleave to his wife, and they two shall become as one.”
167:5.8 (1839.5) 以此方式耶稣消除了使徒们心中关于婚姻的许多忧虑，并清除了关于离婚的许多误解；与此同时，他做了许多来提升他们社会结合的理想，增强了他们对女人和孩子以及家庭的尊重。		167:5.8 (1839.5) And in this way Jesus relieved the minds of the apostles of many worries about marriage and cleared up many misunderstandings regarding divorce; at the same time he did much to exalt their ideals of social union and to augment their respect for women and children and for the home.
6. 祝福小孩 ^top		6. Blessing the Little Children ^top
167:6.1 (1839.6) 那天晚上，耶稣关于婚姻和孩子受祝福的讯息传遍了整个耶利哥，以致第二天早上在耶稣和使徒们准备离开之前许久，甚至在早餐之前，许多母亲把他们孩子抱在怀里和领着他们的手，来到耶稣寄宿之地，渴望他祝福小孩子们。当使徒们出去看到这个母子的集会，他们努力打发他们离开，不过这些女人拒绝离开，直到主将他双手放在孩子身上并祝福他们。当使徒们大声斥责这些母亲时，听到这场骚乱的耶稣出来并愤怒责备了他们，说道：“让小孩子到我这儿；不要阻止他们，因为天国属于他们。我实实在在对你们说，谁不像小孩一样接受天国，他就很难进入其中，成长至全然的灵性成年身材。”		167:6.1 (1839.6) That evening Jesus’ message regarding marriage and the blessedness of children spread all over Jericho, so that the next morning, long before Jesus and the apostles prepared to leave, even before breakfast time, scores of mothers came to where Jesus lodged, bringing their children in their arms and leading them by their hands, and desired that he bless the little ones. When the apostles went out to view this assemblage of mothers with their children, they endeavored to send them away, but these women refused to depart until the Master laid his hands on their children and blessed them. And when the apostles loudly rebuked these mothers, Jesus, hearing the tumult, came out and indignantly reproved them, saying: “Suffer little children to come to me; forbid them not, for of such is the kingdom of heaven. Verily, verily, I say to you, whosoever receives not the kingdom of God as a little child shall hardly enter therein to grow up to the full stature of spiritual manhood.”
167:6.2 (1840.1) 当主对他们使徒说完时，他接待了所有孩子，将双手放在他们身上，同时他对他们母亲说了些充满勇气和希望的话语。		167:6.2 (1840.1) And when the Master had spoken to his apostles, he received all of the children, laying his hands on them, while he spoke words of courage and hope to their mothers.
167:6.3 (1840.2) 耶稣经常对他使徒们谈起关于天界宅厦的事，并教导神之进步子女必定在那儿长大，如同孩子在这个世界上以肉身方式长大一样。因此神圣之事经常看似普通之事，正如在这天，这些孩子和他们母亲很少意识到，内巴顿(Nebadon)的旁观智能存有们看到耶利哥的孩子们与一个宇宙的造物者一起玩耍。		167:6.3 (1840.2) Jesus often talked to his apostles about the celestial mansions and taught that the advancing children of God must there grow up spiritually as children grow up physically on this world. And so does the sacred oftentimes appear to be the common, as on this day these children and their mothers little realized that the onlooking intelligences of Nebadon beheld the children of Jericho playing with the Creator of a universe.
167:6.4 (1840.3) 在巴勒斯坦，女人的地位因耶稣的教导得到了极大改善；若他的追随者们并未偏离他苦心教导他们的内容那么远，这本已遍及全世界了。		167:6.4 (1840.3) Woman’s status in Palestine was much improved by Jesus’ teaching; and so it would have been throughout the world if his followers had not departed so far from that which he painstakingly taught them.
167:6.5 (1840.4) 还是在耶利哥，在与孩子在神之崇拜习惯上早期宗教培训的讨论中，耶稣将美之巨大价值作为一种导向崇拜冲动的影响，尤其是对于孩子们来说，这令他使徒们印象深刻。主通过箴言和例子教导在造物的自然环境中间崇拜造物主的价值。他宁愿在自然界的大树中间和低等受造物中间与天上之父交流。他喜于通过众造物之子星域之振奋人心奇观凝视父。		167:6.5 (1840.4) It was also at Jericho, in connection with the discussion of the early religious training of children in habits of divine worship, that Jesus impressed upon his apostles the great value of beauty as an influence leading to the urge to worship, especially with children. The Master by precept and example taught the value of worshiping the Creator in the midst of the natural surroundings of creation. He preferred to commune with the heavenly Father amidst the trees and among the lowly creatures of the natural world. He rejoiced to contemplate the Father through the inspiring spectacle of the starry realms of the Creator Sons.
167:6.6 (1840.5) 当不可能在自然之帐中崇拜神时，人们应该尽全力提供优美的住所、充满动人简洁和艺术装饰的圣殿，如此人类的最高情感可在与神灵性交融的智性触及相互关联中被唤起。真、美、圣是真正崇拜的有力和有效协助。不过属灵交融并非仅由人类精心制作、招摇卖弄的艺术之厚重华美和过度装饰所促进。美在最为简单和似自然般之时，才是最具宗教性的。小孩子们在缺乏美之吸引、缺少兴高采烈和启发圣洁之一切暗示的冰冷沉闷房间中接受他们最初关于公众崇拜概念之介绍，是多么不幸啊！孩子应被介绍去在自然的户外崇拜，之后，陪伴他父母去往那些至少像他日常居住的家园那般在物质上引人、在艺术上优美的公众宗教集会场所。		167:6.6 (1840.5) When it is not possible to worship God in the tabernacles of nature, men should do their best to provide houses of beauty, sanctuaries of appealing simplicity and artistic embellishment, so that the highest of human emotions may be aroused in association with the intellectual approach to spiritual communion with God. Truth, beauty, and holiness are powerful and effective aids to true worship. But spirit communion is not promoted by mere massive ornateness and overmuch embellishment with man’s elaborate and ostentatious art. Beauty is most religious when it is most simple and naturelike. How unfortunate that little children should have their first introduction to concepts of public worship in cold and barren rooms so devoid of the beauty appeal and so empty of all suggestion of good cheer and inspiring holiness! The child should be introduced to worship in nature’s outdoors and later accompany his parents to public houses of religious assembly which are at least as materially attractive and artistically beautiful as the home in which he is daily domiciled.
7. 关于天使的谈话 ^top		7. The Talk About Angels ^top
167:7.1 (1840.6) 随着他们从耶利哥前往伯大尼上山而行时，纳撒尼尔大半路都走在耶稣身边，他们关于天国孩子的讨论间接引向了对天使侍奉的考虑。纳撒尼尔最后问了主这个问题：“既然大祭司是撒都该人，由于撒都该人不相信天使，那么我们关于天上侍奉者该教导人们什么呢？”耶稣之后在其他事情当中说道：		167:7.1 (1840.6) As they journeyed up the hills from Jericho to Bethany, Nathaniel walked most of the way by the side of Jesus, and their discussion of children in relation to the kingdom of heaven led indirectly to the consideration of the ministry of angels. Nathaniel finally asked the Master this question: “Seeing that the high priest is a Sadducee, and since the Sadducees do not believe in angels, what shall we teach the people regarding the heavenly ministers?” Then, among other things, Jesus said:
167:7.2 (1841.1) “天使大军是受造存有中的一个分开类别；他们完全不同于凡人受造物的物质性类别，他们作为宇宙智能存有的一个独特类别而运作。天使们不属于圣经中称为‘神子’的那类受造物，他们也不是那些继续进展通过天上宅厦的荣耀化凡人之灵。天使们是一种直接的创造物，他们并不自我繁殖。天使大军只与人类拥有一种灵性亲属关系。随着人在去往天堂之父的旅程中进展，他的确会度越一种一度类似于天使状态的存在状态，不过凡人从不会成为天使。		167:7.2 (1841.1) “The angelic hosts are a separate order of created beings; they are entirely different from the material order of mortal creatures, and they function as a distinct group of universe intelligences. Angels are not of that group of creatures called ‘the Sons of God’ in the Scriptures; neither are they the glorified spirits of mortal men who have gone on to progress through the mansions on high. Angels are a direct creation, and they do not reproduce themselves. The angelic hosts have only a spiritual kinship with the human race. As man progresses in the journey to the Father in Paradise, he does traverse a state of being at one time analogous to the state of the angels, but mortal man never becomes an angel.
167:7.3 (1841.2) “天使从不会像人一样死去。天使们是不朽的，除非他们偶然涉入罪恶，正如他们中某些因路西法欺骗而做的那样。天使是天上的属灵仆人，他们既不全智也不全能。不过所有忠诚的天使是真正纯然而又圣洁的。		167:7.3 (1841.2) “The angels never die, as man does. The angels are immortal unless, perchance, they become involved in sin as did some of them with the deceptions of Lucifer. The angels are the spirit servants in heaven, and they are neither all-wise nor all-powerful. But all of the loyal angels are truly pure and holy.
167:7.4 (1841.3) “你们难道不记得我在那之前曾对你们说过一次，若你们让你们的灵性之眼受膏，你们之后会看到诸天开了，看到神的天使上去下来？正是靠天使们的侍奉，一个世界可以与其他世界得以保持联系，因为我难道没反复告诉过你们，我还有不属于这个羊圈的其他羊吗？这些天使并非属灵世界的密探，观看你们然后前去告诉父你们心中的想法，汇报肉身的行为。父不需要这种服务，因为他自己的灵就活在你们之内。不过这些天使之灵的确行使职责，来令天上造物的一部分了解宇宙其他遥远部分的举动。许多天使尽管在父之管理机构中和众子的宇宙中运作，也会被委派到人类的服务团队中。让我教导你们，这些炽天使中有许多是侍奉之灵，我并非以比喻的语言也非以诗意的品类来说，所有这一切都是真的，无论你们在理解这类事务上有多困难。		167:7.4 (1841.3) “And do you not remember that I said to you once before that, if you had your spiritual eyes anointed, you would then see the heavens opened and behold the angels of God ascending and descending? It is by the ministry of the angels that one world may be kept in touch with other worlds, for have I not repeatedly told you that I have other sheep not of this fold? And these angels are not the spies of the spirit world who watch upon you and then go forth to tell the Father the thoughts of your heart and to report on the deeds of the flesh. The Father has no need of such service inasmuch as his own spirit lives within you. But these angelic spirits do function to keep one part of the heavenly creation informed concerning the doings of other and remote parts of the universe. And many of the angels, while functioning in the government of the Father and the universes of the Sons, are assigned to the service of the human races. When I taught you that many of these seraphim are ministering spirits, I spoke not in figurative language nor in poetic strains. And all this is true, regardless of your difficulty in comprehending such matters.
167:7.5 (1841.4) “这些天使中有许多从事拯救人的工作，因为我难道没告诉过你们，当一个灵魂选择放弃罪恶开始寻求神时，炽天使的喜悦吗？我甚至告诉过你们，天上的天使对一个悔改的罪者展现的喜悦，藉此暗示同样关注凡人灵性福祉和神性进展的其他更高类别天界存有的存在。		167:7.5 (1841.4) “Many of these angels are engaged in the work of saving men, for have I not told you of the seraphic joy when one soul elects to forsake sin and begin the search for God? I did even tell you of the joy in the presence of the angels of heaven over one sinner who repents, thereby indicating the existence of other and higher orders of celestial beings who are likewise concerned in the spiritual welfare and with the divine progress of mortal man.
167:7.6 (1841.5) “这些天使也非常关注人之灵从肉体躯壳中解脱以及他的魂被护送到天上宅厦所凭借的方式。天使是人类之魂在介于肉体死亡和属灵住所新生命之间那一未明不定时期期间的可靠天界向导。”		167:7.6 (1841.5) “Also are these angels very much concerned with the means whereby man’s spirit is released from the tabernacles of the flesh and his soul escorted to the mansions in heaven. Angels are the sure and heavenly guides of the soul of man during that uncharted and indefinite period of time which intervenes between the death of the flesh and the new life in the spirit abodes.”
167:7.7 (1841.6) 他本想要就天使侍奉与纳撒尼尔进一步讲话，不过他被玛莎的到来所打断，她被观察到主上到东面山上的朋友告知他正在靠近伯大尼。她此时匆忙来迎接他。		167:7.7 (1841.6) And he would have spoken further with Nathaniel regarding the ministry of angels, but he was interrupted by the approach of Martha, who had been informed that the Master was drawing near to Bethany by friends who had observed him ascending the hills to the east. And she now hastened to greet him.