b144 (영한)

By encyclo3 October 15, 2023 제4부
P.1617 – §1 September and October were
spent in retirement at a secluded camp upon the slopes of Mount Gilboa.
The month of September Jesus spent here alone with his apostles, teaching
and instructing them in the truths of the kingdom.
 서기 27년
P.1617 – §2 There were a number of reasons why Jesus
and his apostles were in retirement at this time on the borders of Samaria
and the Decapolis. The Jerusalem religious rulers were very antagonistic;
Herod Antipas still held John in prison, fearing either to release or
execute him, while he continued to entertain suspicions that John and
Jesus were in some way associated. These conditions made it unwise to
plan for aggressive work in either Judea or Galilee. There was a third
reason: the slowly augmenting tension between the leaders of John’s disciples
and the apostles of Jesus, which grew worse with the increasing number
of believers.
  
P.1617 – §3 Jesus knew that the days of the preliminary
work of teaching and preaching were about over, that the next move involved
the beginning of the full and final effort of his life on earth, and he
did not wish the launching of this undertaking to be in any manner either
trying or embarrassing to John the Baptist. Jesus had therefore decided
to spend some time in retirement rehearsing his apostles and then to do
some quiet work in the cities of the Decapolis until John should be either
executed or released to join them in a united effort.		 요한이 처형되든지 석방될 때까지, 기다린다.
1. THE GILBOA ENCAMPMENT – P.1617

P.1617 – §4 As time passed, the twelve became more
devoted to Jesus and increasingly committed to the work of the kingdom.
Their devotion was in large part a matter of personal loyalty. They did
not grasp his many-sided teaching; they did not fully comprehend the nature
of Jesus or the significance of his bestowal on earth.

 as time passed, 시간이 지남에 따라서
P.1617 – §5 Jesus made it plain to his apostles that
they were in retirement for three reasons:

P.1617 – §6 1. To confirm their understanding of,
and faith in, the gospel of the kingdom.

P.1617 – §7 2. To allow opposition to their work
in both Judea and Galilee to quiet down.

P.1617 – §8 3. To await the fate of John the Baptist.

 make it plain, 설명하다

in retirement, 은퇴, 무활동

quiet down, 잠잠해지다
P.1617 – §9 While tarrying on Gilboa, Jesus told
the twelve much about his early life and his experiences on Mount Hermon;
he also revealed something of what happened in the hills during the forty
days immediately after his baptism. And

P.1618 – §0 he directly charged them that they should
tell no man about these experiences until after he had returned to the
Father.

  
P.1618 – §1 During these September weeks they rested,
visited, recounted their experiences since Jesus first called them to
service, and engaged in an earnest effort to co-ordinate what the Master
had so far taught them. In a measure they all sensed that this would be
their last opportunity for prolonged rest. They realized that their next
public effort in either Judea or Galilee would mark the beginning of the
final proclamation of the coming kingdom, but they had little or no settled
idea as to what the kingdom would be when it came. John and Andrew thought
the kingdom had already come; Peter and James believed that it was yet
to come; Nathaniel and Thomas frankly confessed they were puzzled; Matthew,
Philip, and Simon Zelotes were uncertain and confused; the twins were
blissfully ignorant of the controversy; and Judas Iscariot was silent,
noncommittal.
 recount, 되새기다

in a measure, 어느 정도, 어느 만큼

yet to come, 앞으로 다가 올 (하늘나라)

noncommittal, 아무 편도 안드는
P.1618 – §2 Much of this time Jesus was alone on
the mountain near the camp. Occasionally he took with him Peter, James,
or John, but more often he went off to pray or commune alone. Subsequent
to the baptism of Jesus and the forty days in the Perean hills, it is
hardly proper to speak of these seasons of communion with his Father as
prayer, nor is it consistent to speak of Jesus as worshiping, but it is
altogether correct to allude to these seasons as personal communion with
his Father.
 예배 (감사) < 교통 < 기도 (요청)
P.1618 – §3 The central theme of the discussions
throughout the entire month of September was prayer and worship. After
they had discussed worship for some days, Jesus finally delivered his
memorable discourse on prayer in answer to Thomas’s request: “Master,
teach us how to pray.”
  
 

P.1618 – §4 John had taught his disciples a prayer,
a prayer for salvation in the coming kingdom. Although Jesus never forbade
his followers to use John’s form of prayer, the apostles very early perceived
that their Master did not fully approve of the practice of uttering set
and formal prayers. Nevertheless, believers constantly requested to be
taught how to pray. The twelve longed to know what form of petition Jesus
would approve. And it was chiefly because of this need for some simple
petition for the common people that Jesus at this time consented, in answer
to Thomas’s request, to teach them a suggestive form of prayer. Jesus
gave this lesson one afternoon in the third week of their sojourn on Mount
Gilboa.

  
2. THE DISCOURSE ON PRAYER – P.1618

P.1618 – §5 “John indeed taught you a simple
form of prayer: ‘O Father, cleanse us from sin, show us your glory, reveal
your love, and let your spirit sanctify our hearts forevermore, Amen!’
He taught this prayer that you might have something to teach the multitude.
He did not intend that you should use such a set and formal petition as
the expression of your own souls in prayer.

  
P.1618 – §6 “Prayer is entirely a personal and
spontaneous expression of the attitude of the soul toward the spirit;
prayer should be the communion of sonship and the expression of fellowship.
Prayer, when indited by the spirit, leads to co-operative spiritual progress.
The ideal prayer is a form of spiritual communion which leads to intelligent
worship. True praying is the sincere attitude of reaching heavenward for
the attainment of your ideals.
 spontaneous < sua (own) + sponte (will, volition), 저절로 나오는

indite < in + dictare (declare) or dicere (speak), put down in writing, 글로 적다
P.1619 – §1 “Prayer is the breath of the soul
and should lead you to be persistent in your attempt to ascertain the
Father’s will. If any one of you has a neighbor, and you go to him at
midnight and say: `Friend, lend me three loaves, for a friend of mine
on a journey has come to see me, and I have nothing to set before him’;
and if your neighbor answers, `Trouble me not, for the door is now shut
and the children and I are in bed; therefore I cannot rise and give you
bread,’ you will persist, explaining that your friend hungers, and that
you have no food to offer him.

I say to you, though your neighbor will
not rise and give you bread because he is your friend, yet because of
your importunity he will get up and give you as many loaves as you need.
If, then, persistence will win favors even from mortal man, how much more
will your persistence in the spirit win the bread of life for you from
the willing hands of the Father in heaven. Again I say to you: Ask and
it shall be given you; seek and you shall find; knock and it shall be
opened to you. For every one who asks receives; he who seeks finds; and
to him who knocks the door of salvation will be opened.

 importune < importunari (성가시게 굴다)
 

P.1619 – §2 “Which of you who is a father, if
his son asks unwisely, would hesitate to give in accordance with parental
wisdom rather than in the terms of the son’s faulty petition? If the child
needs a loaf, will you give him a stone just because he unwisely asks
for it? If your son needs a fish, will you give him a watersnake just
because it may chance to come up in the net with the fish and the child
foolishly asks for the serpent? If you, then, being mortal and finite,
know how to answer prayer and give good and appropriate gifts to your
children, how much more shall your heavenly Father give the spirit and
many additional blessings to those who ask him? Men ought always to pray
and not become discouraged.

P.1619 – §3 “Let me tell you the story of a
certain judge who lived in a wicked city. This judge feared not God nor
had respect for man. Now there was a needy widow in that city who came
repeatedly to this unjust judge, saying, `Protect me from my adversary.’
For some time he would not give ear to her, but presently he said to himself:
`Though I fear not God nor have regard for man, yet because this widow
ceases not to trouble me, I will vindicate her lest she wear me out by
her continual coming.’ These stories I tell you to encourage you to persist
in praying and not to intimate that your petitions will change the just
and righteous Father above. Your persistence, however, is not to win favor
with God but to change your earth attitude and to enlarge your soul’s
capacity for spirit receptivity.

P.1619 – §4 “But when you pray, you exercise
so little faith. Genuine faith will remove mountains of material difficulty
which may chance to lie in the path of soul expansion and spiritual progress.”

  
3. THE BELIEVER’S PRAYER – P.1619

P.1619 – §5 But the apostles were not yet satisfied;
they desired Jesus to give them a model prayer which they could teach
the new disciples. After listening to this discourse on prayer, James
Zebedee said: “Very good, Master, but we do not desire a form of
prayer for ourselves so much as for the newer believers who so frequently
beseech us, `Teach us how acceptably to pray to the Father in heaven.'”

  
P.1619 – §6 When James had finished speaking, Jesus
said: “If, then, you still desire such a prayer, I would present
the one which I taught my brothers and sisters in Nazareth”:

P.1620 – §1 Our Father who is in heaven,

P.1620 – §2 Hallowed be your name.

P.1620 – §3 Your kingdom come; your will be done

P.1620 – §4 On earth as it is in heaven.

  
P.1620 – §5 Give us this day our bread for tomorrow;

P.1620 – §6 Refresh our souls with the water of life.

P.1620 – §7 And forgive us every one our debts

P.1620 – §8 As we also have forgiven our debtors.

 debtor, 빚진 자
P.1620 – §9 Save us in temptation, deliver us from
evil,

P.1620 – §10 And increasingly make us perfect like
yourself.

  
P.1620 – §11 It is not strange that the apostles
desired Jesus to teach them a model prayer for believers. John the Baptist
had taught his followers several prayers; all great teachers had formulated
prayers for their pupils. The religious teachers of the Jews had some
twenty-five or thirty set prayers which they recited in the synagogues
and even on the street corners. Jesus was particularly averse to praying
in public. Up to this time the twelve had heard him pray only a few times.
They observed him spending entire nights at prayer or worship, and they
were very curious to know the manner or form of his petitions. They were
really hard pressed to know what to answer the multitudes when they asked
to be taught how to pray as John had taught his disciples.
 set prayer, 형식이 고정된 기도

curious to know, 알고 싶어하다.
P.1620 – §12 Jesus taught the twelve always to pray
in secret; to go off by themselves amidst the quiet surroundings of nature
or to go in their rooms and shut the doors when they engaged in prayer.
 go off, 훌쩍 떠나다.
 

P.1620 – §13 After Jesus’ death and ascension to
the Father it became the practice of many believers to finish this so-called
Lord’s prayer by the addition of–“In the name of the Lord Jesus
Christ.” Still later on, two lines were lost in copying, and there
was added to this prayer an extra clause, reading: “For yours is
the kingdom and the power and the glory, forevermore.”

  
P.1620 – §14 Jesus gave the apostles the prayer in
collective form as they had prayed it in the Nazareth home. He never taught
a formal personal prayer, only group, family, or social petitions. And
he never volunteered to do that.
  
P.1620 – §15 Jesus taught that effective prayer must
be:

P.1620 – §16 1. Unselfish–not alone for oneself.

P.1620 – §17 2. Believing–according to faith.

P.1620 – §18 3. Sincere–honest of heart.

P.1620 – §19 4. Intelligent–according to light.

P.1620 – §20 5. Trustful–in submission to the Father’s
all-wise will.

  
P.1620 – §21 When Jesus spent whole nights on the
mountain in prayer, it was mainly for his disciples, particularly for
the twelve. The Master prayed very little for himself, although he engaged
in much worship of the nature of understanding communion with his Paradise
Father.
  
4. MORE ABOUT PRAYER – P.1620

P.1620 – §22 For days after the discourse on prayer
the apostles continued to ask the Master questions regarding this all-important
and worshipful practice. Jesus’ instruction to the apostles during these
days, regarding prayer and worship, may be summarized and restated in
modern phraseology as follows:

  
P.1621 – §1 The earnest and longing repetition of
any petition, when such a prayer is the sincere expression of a child
of God and is uttered in faith, no matter how ill-advised or impossible
of direct answer, never fails to expand the soul’s capacity for spiritual
receptivity.
 진심으로 기도할 때, 영적 수용능력을 늘인다.
P.1621 – §2 In all praying, remember that sonship
is a gift. No child has aught to do with earning the status of son or
daughter. The earth child comes into being by the will of its parents.
Even so, the child of God comes into grace and the new life of the spirit
by the will of the Father in heaven. Therefore must the kingdom of heaven–divine
sonship–be received as by a little child. You earn righteousness–progressive
character development–but you receive sonship by grace and through faith.
 올바름은 점진적으로,

아들 자격은 믿음을 통해서, 은혜로, 얻는다.
 

P.1621 – §3 Prayer led Jesus up to the supercommunion
of his soul with the Supreme Rulers of the universe of universes. Prayer
will lead the mortals of earth up to the communion of true worship. The
soul’s spiritual capacity for receptivity determines the quantity of heavenly
blessings which can be personally appropriated and consciously realized
as an answer to prayer.

 혼이 받아들이는 수용 능력이 축복의 양을 정한다.
 

P.1621 – §4 Prayer and its associated worship is
a technique of detachment from the daily routine of life, from the monotonous
grind of material existence. It is an avenue of approach to spiritualized
self-realization and individuality of intellectual and religious attainment.

 grind, 사람을 진이 빠지게 만드는 고역.
 

P.1621 – §5 Prayer is an antidote for harmful introspection.
At least, prayer as the Master taught it is such a beneficent ministry
to the soul. Jesus consistently employed the beneficial influence of praying
for one’s fellows. The Master usually prayed in the plural, not in the
singular. Only in the great crises of his earth life did Jesus ever pray
for himself.

 antidote, 해독제

introspection = intro (inward) + specere (look at), 자기 반성
 

P.1621 – §6 Prayer is the breath of the spirit life
in the midst of the material civilization of the races of mankind. Worship
is salvation for the pleasure-seeking generations of mortals.

  
P.1621 – §7 As prayer may be likened to recharging
the spiritual batteries of the soul, so worship may be compared to the
act of tuning in the soul to catch the universe broadcasts of the infinite
spirit of the Universal Father.

P.1621 – §8 Prayer is the sincere and longing look
of the child to its spirit Father; it is a psychologic process of exchanging
the human will for the divine will. Prayer is a part of the divine plan
for making over that which is into that which ought to be.

 be likened, ~과 비교가 된다. 비할 수 있다.

tune in, 주파수를 조절하다, 맞추다.

make over, 고쳐 만들다.

현재 상태를 되어야 하는 상태로 만드는 계획.
P.1621 – §9 One of the reasons why Peter, James,
and John, who so often accompanied Jesus on his long night vigils, never
heard Jesus pray, was because their Master so rarely uttered his prayers
as spoken words. Practically all of Jesus’ praying was done in the spirit
and in the heart–silently.

P.1621 – §10 Of all the apostles, Peter and James
came the nearest to comprehending the Master’s teaching about prayer and
worship.

 조용히 기도했다
5. OTHER FORMS OF PRAYER – P.1621

P.1621 – §11 From time to time, during the remainder
of Jesus’ sojourn on earth, he brought to the notice of the apostles several
additional forms of prayer, but he did this only in illustration of other
matters, and he enjoined that these “parable prayers” should
not be taught to the multitudes. Many of them were from other inhabited
planets, but this fact Jesus did not reveal to the twelve. Among these
prayers were the following:

 enjoin, 명하다, 금하다.
P.1622 – §1 Our Father in whom consist the universe
realms,

P.1622 – §2 Uplifted be your name and all-glorious
your character.

P.1622 – §3 Your presence encompasses us, and your
glory is manifested

P.1622 – §4 Imperfectly through us as it is in perfection
shown on high.

 on high, 높은 곳에서, 하늘에서
 

P.1622 – §5 Give us this day the vivifying forces
of light,

P.1622 – §6 And let us not stray into the evil bypaths
of our imagination,

P.1622 – §7 For yours is the glorious indwelling,
the everlasting power,

P.1622 – §8 And to us, the eternal gift of the infinite
love of your Son.

P.1622 – §9 Even so, and everlastingly true.

***

 even so, 그렇다 해도
P.1622 – §10 Our creative Parent, who is in the center
of the universe,

P.1622 – §11 Bestow upon us your nature and give
to us your character.

P.1622 – §12 Make us sons and daughters of yours
by grace

P.1622 – §13 And glorify your name through our eternal
achievement.

 character, 인품
 

P.1622 – §14 Your adjusting and controlling spirit
give to live and dwell within us

P.1622 – §15 That we may do your will on this sphere
as angels do your bidding in light.

P.1622 – §16 Sustain us this day in our progress
along the path of truth.

P.1622 – §17 Deliver us from inertia, evil, and all
sinful transgression.

P.1622 – §18 Be patient with us as we show loving-kindness
to our fellows.

 inertia < in (not) + ars (skill, art) 관성, 타성)

Ars longa, vita brevis (not 인생은 짧고 예술은 길다가 아니라) 기술 터득은 시일이 오래 걸리고, 인생은 짧다.

transgress = trans + gress (walk), 위반
P.1622 – §19 Shed abroad the spirit of your mercy
in our creature hearts.

P.1622 – §20 Lead us by your own hand, step by step,
through the uncertain maze of life,

P.1622 – §21 And when our end shall come, receive
into your own bosom our faithful spirits.

P.1622 – §22 Even so, not our desires but your will
be done.

***

 maze, 미로, 옥수수
P.1622 – §23 Our perfect and righteous heavenly Father,

P.1622 – §24 This day guide and direct our journey.

P.1622 – §25 Sanctify our steps and co-ordinate our
thoughts.

P.1622 – §26 Ever lead us in the ways of eternal
progress.

P.1622 – §27 Fill us with wisdom to the fullness
of power

P.1622 – §28 And vitalize us with your infinite energy.

 to the fullness of power, 권능이 충만하기까지

to + noun, 정도 및 범위에 이르기까지
P.1622 – §29 Inspire us with the divine consciousness
of

P.1622 – §30 The presence and guidance of the seraphic
hosts.

P.1622 – §31 Guide us ever upward in the pathway
of light;

P.1622 – §32 Justify us fully in the day of the great
judgment.

P.1622 – §33 Make us like yourself in eternal glory

P.1622 – §34 And receive us into your endless service
on high.

***

  
P.1622 – §35 Our Father who is in the mystery,

P.1622 – §36 Reveal to us your holy character.

P.1622 – §37 Give your children on earth this day

P.1622 – §38 To see the way, the light, and the truth.

P.1622 – §39 Show us the pathway of eternal progress

P.1622 – §40 And give us the will to walk therein.

  
P.1622 – §41 Establish within us your divine kingship

P.1622 – §42 And thereby bestow upon us the full
mastery of self.

P.1622 – §43 Let us not stray into paths of darkness
and death;

P.1622 – §44 Lead us everlastingly beside the waters
of life.

P.1622 – §45 Hear these our prayers for your own
sake;

 divine kingship, 신이 다스리는 나라

 
 

P.1622 – §46 Be pleased to make us more and more
like yourself.

P.1623 – §1 At the end, for the sake of the divine
Son,

P.1623 – §2 Receive us into the eternal arms.

P.1623 – §3 Even so, not our will but yours be done.

***

  
P.1623 – §4 Glorious Father and Mother, in one parent
combined,

P.1623 – §5 Loyal would we be to your divine nature.

P.1623 – §6 Your own self to live again in and through
us

P.1623 – §7 By the gift and bestowal of your divine
spirit,

P.1623 – §8 Thus reproducing you imperfectly in this
sphere

P.1623 – §9 As you are perfectly and majestically
shown on high.

  
P.1623 – §10 Give us day by day your sweet ministry
of brotherhood

P.1623 – §11 And lead us moment by moment in the
pathway of loving service.

P.1623 – §12 Be you ever and unfailingly patient
with us

P.1623 – §13 Even as we show forth your patience
to our children.

P.1623 – §14 Give us the divine wisdom that does
all things well

P.1623 – §15 And the infinite love that is gracious
to every creature.

 moment by moment, 한 순간, 한 순간

 
P.1623 – §16 Bestow upon us your patience and loving-kindness

P.1623 – §17 That our charity may enfold the weak
of the realm.

P.1623 – §18 And when our career is finished, make
it an honor to your name,

P.1623 – §19 A pleasure to your good spirit, and
a satisfaction to our soul helpers.

P.1623 – §20 Not as we wish, our loving Father, but
as you desire the eternal good of your mortal children,

P.1623 – §21 Even so may it be.

***

 enfold, 감싸다, 껴안다.
P.1623 – §22 Our all-faithful Source and all-powerful
Center,

P.1623 – §23 Reverent and holy be the name of your
all-gracious Son.

P.1623 – §24 Your bounties and your blessings have
descended upon us,

P.1623 – §25 Thus empowering us to perform your will
and execute your bidding.

P.1623 – §26 Give us moment by moment the sustenance
of the tree of life;

 bounty, 자연의 혜택, 현상금

sustenance, 양분, 영양
P.1623 – §27 Refresh us day by day with the living
waters of the river thereof.

P.1623 – §28 Step by step lead us out of darkness
and into the divine light.

P.1623 – §29 Renew our minds by the transformations
of the indwelling spirit,

P.1623 – §30 And when the mortal end shall finally
come upon us,

  
 

P.1623 – §31 Receive us to yourself and send us forth
in eternity.

P.1623 – §32 Crown us with celestial diadems of fruitful
service,

P.1623 – §33 And we shall glorify the Father, the
Son, and the Holy Influence.

P.1623 – §34 Even so, throughout a universe without
end.

***

 diadem, 왕관 (Greek: dia + dein, bind across), 알레산더 대왕이 페르시아인으로부터 얻은 풍습. headband, 왕족 상징)
P.1623 – §35 Our Father who dwells in the secret
places of the universe,

P.1623 – §36 Honored be your name, reverenced your
mercy, and respected your judgment.

P.1623 – §37 Let the sun of righteousness shine upon
us at noontime,

P.1623 – §38 While we beseech you to guide our wayward
steps in the twilight.

P.1623 – §39 Lead us by the hand in the ways of your
own choosing

P.1623 – §40 And forsake us not when the path is
hard and the hours are dark.

  
P.1623 – §41 Forget us not as we so often neglect
and forget you.

P.1623 – §42 But be you merciful and love us as we
desire to love you.

P.1623 – §43 Look down upon us in kindness and forgive
us in mercy

P.1623 – §44 As we in justice forgive those who distress
and injure us.

P.1624 – §1 May the love, devotion, and bestowal
of the majestic Son

P.1624 – §2 Make available life everlasting with
your endless mercy and love.

  
P.1624 – §3 May the God of universes bestow upon
us the full measure of his spirit;

P.1624 – §4 Give us grace to yield to the leading
of this spirit.

P.1624 – §5 By the loving ministry of devoted seraphic
hosts

P.1624 – §6 May the Son guide and lead us to the
end of the age.

P.1624 – §7 Make us ever and increasingly like yourself

P.1624 – §8 And at our end receive us into the eternal
Paradise embrace.

P.1624 – §9 Even so, in the name of the bestowal
Son

P.1624 – §10 And for the honor and glory of the Supreme
Father.

  
 

P.1624 – §11 Though the apostles were not at liberty
to present these prayer lessons in their public teachings, they profited
much from all of these revelations in their personal religious experiences.
Jesus utilized these and other prayer models as illustrations in connection
with the intimate instruction of the twelve, and specific permission has
been granted for transcribing these seven specimen prayers into this record.

 specimen, 표본
6. CONFERENCE WITH JOHN’S APOSTLES – P.1624

P.1624 – §12 Around the first of October, Philip
and some of his fellow apostles were in a near-by village buying food
when they met some of the apostles of John the Baptist. As a result of
this chance meeting in the market place there came about a three weeks’
conference at the Gilboa camp between the apostles of Jesus and the apostles
of John, for John had recently appointed twelve of his leaders to be apostles,
following the precedent of Jesus. John had done this in response to the
urging of Abner, the chief of his loyal supporters. Jesus was present
at the Gilboa camp throughout the first week of this joint conference
but absented himself the last two weeks.

 precedent, 선례뮴

ábsent (앞 강조), 자리를 비운

absént (뒤 강조) oneself, 자리를 비우다.
P.1624 – §13 By the beginning of the second week
of this month, Abner had assembled all of his associates at the Gilboa
camp and was prepared to go into council with the apostles of Jesus. For
three weeks these twenty-four men were in session three times a day and
for six days each week. The first week Jesus mingled with them between
their forenoon, afternoon, and evening sessions. They wanted the Master
to meet with them and preside over their joint deliberations, but he steadfastly
refused to participate in their discussions, though he did consent to
speak to them on three occasions. These talks by Jesus to the twenty-four
were on sympathy, co-operation, and tolerance.
 in session, 회의 중
P.1624 – §14 Andrew and Abner alternated in presiding
over these joint meetings of the two apostolic groups. These men had many
difficulties to discuss and numerous problems to solve. Again and again
would they take their troubles to Jesus, only to hear him say: “I
am concerned only with your personal and purely religious problems. I
am the representative of the Father to the individual, not to the group.
If you are in personal difficulty in your relations with God, come to
me, and I will hear you and counsel you in the solution of your problem.

But when you enter upon the co-ordination of divergent human interpretations
of religious questions and upon the socialization of religion, you are
destined to solve all such problems by your own decisions. Albeit, I am
ever sympathetic and always interested, and when you arrive at your conclusions
touching these matters of nonspiritual import, provided you are all agreed,
then I pledge in advance my full

P.1625 – §0 approval and hearty co-operation. And
now, in order to leave you unhampered in your deliberations, I am leaving
you for two weeks. Be not anxious about me, for I will return to you.
I will be about my Father’s business, for we have other realms besides
this one.”

 alternate, 번갈다.

unhampered, 제약 받지 않은

this one = 지구
 

P.1625 – §1 After thus speaking, Jesus went down
the mountainside, and they saw him no more for two full weeks. And they
never knew where he went or what he did during these days. It was some
time before the twenty-four could settle down to the serious consideration
of their problems, they were so disconcerted by the absence of the Master.
However, within a week they were again in the heart of their discussions,
and they could not go to Jesus for help.

 disconcerted, 낙심

unanimous = un (one) + animums (생명, 지성) = 같은 생각, 만장일치.
P.1625 – §2 The first item the group agreed upon
was the adoption of the prayer which Jesus had so recently taught them.
It was unanimously voted to accept this prayer as the one to be taught
believers by both groups of apostles.
  
P.1625 – §3 They next decided that, as long as John
lived, whether in prison or out, both groups of twelve apostles would
go on with their work, and that joint meetings for one week would be held
every three months at places to be agreed upon from time to time.
 from time to time, 때때로
 

P.1625 – §4 But the most serious of all their problems
was the question of baptism. Their difficulties were all the more aggravated
because Jesus had refused to make any pronouncement upon the subject.
They finally agreed: As long as John lived, or until they might jointly
modify this decision, only the apostles of John would baptize believers,
and only the apostles of Jesus would finally instruct the new disciples.
Accordingly, from that time until after the death of John, two of the
apostles of John accompanied Jesus and his apostles to baptize believers,
for the joint council had unanimously voted that baptism was to become
the initial step in the outward alliance with the affairs of the kingdom.

 aggravate = ad (-to) + gravare (be heavy, weigh down), 악화시키다.
 

P.1625 – §5 It was next agreed, in case of the death
of John, that the apostles of John would present themselves to Jesus and
become subject to his direction, and that they would baptize no more unless
authorized by Jesus or his apostles.

  
P.1625 – §6 And then was it voted that, in case of
John’s death, the apostles of Jesus would begin to baptize with water
as the emblem of the baptism of the divine Spirit. As to whether or not
repentance should be attached to the preaching of baptism was left optional;
no decision was made binding upon the group. John’s apostles preached,
“Repent and be baptized.” Jesus’ apostles proclaimed, “Believe
and be baptized.”		  
P.1625 – §7 And this is the story of the first attempt
of Jesus’ followers to co-ordinate divergent efforts, compose differences
of opinion, organize group undertakings, legislate on outward observances,
and socialize personal religious practices.
 diverge = dis (apart) + vergere (turn), (두 가지로) 갈라지다
P.1625 – §8 Many other minor matters were considered
and their solutions unanimously agreed upon. These twenty-four men had
a truly remarkable experience these two weeks when they were compelled
to face problems and compose difficulties without Jesus. They learned
to differ, to debate, to contend, to pray, and to compromise, and throughout
it all to remain sympathetic with the other person’s viewpoint and to
maintain at least some degree of tolerance for his honest opinions.

 compose difficulties, 문제들을 조정하다, 정리하다.
P.1625 – §9 On the afternoon of their final discussion
of financial questions, Jesus returned, heard of their deliberations,
listened to their decisions, and said: “These, then, are your conclusions,
and I shall help you each to carry out the spirit of your united decisions.”
  
 

P.1626 – §1 Two months and a half from this time
John was executed, and throughout this period the apostles of John remained
with Jesus and the twelve. They all worked together and baptized believers
during this season of labor in the cities of the Decapolis. The Gilboa
camp was broken up on November 2, A.D. 27.

  
7. IN THE DECAPOLIS CITIES – P.1626

P.1626 – §2 Throughout the months of November and
December, Jesus and the twenty-four worked quietly in the Greek cities
of the Decapolis, chiefly in Scythopolis, Gerasa, Abila, and Gadara. This
was really the end of that preliminary period of taking over John’s work
and organization. Always does the socialized religion of a new revelation
pay the price of compromise with the established forms and usages of the
preceding religion which it seeks to salvage. Baptism was the price which
the followers of Jesus paid in order to carry with them, as a socialized
religious group, the followers of John the Baptist. John’s followers,
in joining Jesus’ followers, gave up just about everything except water
baptism.

 take over, 점령하다, 인계받다.

compromise = co + promittere (공동 약속 = 타협)

salvage, 구제하다
 

P.1626 – §3 Jesus did little public teaching on this
mission to the cities of the Decapolis. He spent considerable time teaching
the twenty-four and had many special sessions with John’s twelve apostles.
In time they became more understanding as to why Jesus did not go to visit
John in prison, and why he made no effort to secure his release. But they
never could understand why Jesus did no marvelous works, why he refused
to produce outward signs of his divine authority. Before coming to the
Gilboa camp, they had believed in Jesus mostly because of John’s testimony,
but soon they were beginning to believe as a result of their own contact
with the Master and his teachings.

 in time, 시간이 지나자

 
P.1626 – §4 For these two months the group worked
most of the time in pairs, one of Jesus’ apostles going out with one of
John’s. The apostle of John baptized, the apostle of Jesus instructed,
while they both preached the gospel of the kingdom as they understood
it. And they won many souls among these gentiles and apostate Jews.
 apostate, 변절, 그런 사람, G/L: apostata
 

P.1626 – §5 Abner, the chief of John’s apostles,
became a devout believer in Jesus and was later on made the head of a
group of seventy teachers whom the Master commissioned to preach the gospel.

  
8. IN CAMP NEAR PELLA – P.1626

P.1626 – §6 The latter part of December they all
went over near the Jordan, close by Pella, where they again began to teach
and preach. Both Jews and gentiles came to this camp to hear the gospel.
It was while Jesus was teaching the multitude one afternoon that some
of John’s special friends brought the Master the last message which he
ever had from the Baptist.

P.1626 – §7 John had now been in prison a year and
a half, and most of this time Jesus had labored very quietly; so it was
not strange that John should be led to wonder about the kingdom. John’s
friends interrupted Jesus’ teaching to say to him: “John the Baptist
has sent us to ask–are you truly the Deliverer, or shall we look for
another?”

P.1626 – §8 Jesus paused to say to John’s friends:
“Go back and tell John that he is not forgotten. Tell him what you
have seen and heard, that the poor have good tidings preached to them.”
And when Jesus had spoken further to the messengers of John, he turned
again to the multitude and said: “Do not think that John doubts the
gospel of the kingdom. He makes inquiry only to assure his disciples who

P.1627 – §0 are also my disciples. John is no weakling.
Let me ask you who heard John preach before Herod put him in prison: What
did you behold in John–a reed shaken with the wind? A man of changeable
moods and clothed in soft raiment? As a rule they who are gorgeously appareled
and who live delicately are in kings’ courts and in the mansions of the
rich. But what did you see when you beheld John? A prophet? Yes, I say
to you, and much more than a prophet. Of John it was written: `Behold,
I send my messenger before your face; he shall prepare the way before
you.’

P.1627 – §1 “Verily, verily, I say to you, among
those born of women there has not arisen a greater than John the Baptist;
yet he who is but small in the kingdom of heaven is greater because he
has been born of the spirit and knows that he has become a son of God.”

P.1627 – §2 Many who heard Jesus that day submitted
themselves to John’s baptism, thereby publicly professing entrance into
the kingdom. And the apostles of John were firmly knit to Jesus from that
day forward. This occurrence marked the real union of John’s and Jesus’
followers.

P.1627 – §3 After the messengers had conversed with
Abner, they departed for Machaerus to tell all this to John. He was greatly
comforted, and his faith was strengthened by the words of Jesus and the
message of Abner.

P.1627 – §4 On this afternoon Jesus continued to
teach, saying: “But to what shall I liken this generation? Many of
you will receive neither John’s message nor my teaching. You are like
the children playing in the market place who call to their fellows and
say: `We piped for you and you did not dance; we wailed and you did not
mourn.’ And so with some of you. John came neither eating nor drinking,
and they said he had a devil. The Son of Man comes eating and drinking,
and these same people say: `Behold, a gluttonous man and a winebibber,
a friend of publicans and sinners!’ Truly, wisdom is justified by her
children.

P.1627 – §5 “It would appear that the Father
in heaven has hidden some of these truths from the wise and haughty, while
he has revealed them to babes. But the Father does all things well; the
Father reveals himself to the universe by the methods of his own choosing.
Come, therefore, all you who labor and are heavy laden, and you shall
find rest for your souls. Take upon you the divine yoke, and you will
experience the peace of God, which passes all understanding.”

  
9. DEATH OF JOHN THE BAPTIST – P.1627

P.1627 – §6 John the Baptist was executed by order
of Herod Antipas on the evening of January 10, A.D. 28. The next day a
few of John’s disciples who had gone to Machaerus heard of his execution
and, going to Herod, made request for his body, which they put in a tomb,
later giving it burial at Sebaste, the home of Abner. The following day,
January 12, they started north to the camp of John’s and Jesus’ apostles
near Pella, and they told Jesus about the death of John. When Jesus heard
their report, he dismissed the multitude and, calling the twenty-four
together, said: “John is dead. Herod has beheaded him. Tonight go
into joint council and arrange your affairs accordingly. There shall be
delay no longer. The hour has come to proclaim the kingdom openly and
with power. Tomorrow we go into Galilee.”

P.1627 – §7 Accordingly, early on the morning of
January 13, A.D. 28, Jesus and the apostles, accompanied by some twenty-five
disciples, made their way to Capernaum and lodged that night in Zebedee’s
house.