b147 (영한)

By encyclo3 March 24, 2024 제4부
P.1647 – §1 Jesus and the apostles
arrived in Capernaum on Wednesday, March 17, and spent two weeks at the
Bethsaida headquarters before they departed for Jerusalem. These two weeks
the apostles taught the people by the seaside while Jesus spent much time
alone in the hills about his Father’s business. During this period Jesus,
accompanied by James and John Zebedee, made two secret trips to Tiberias,
where they met with the believers and instructed them in the gospel of
the kingdom.
 depart for ~을 향하여 떠나다
 

P.1647 – §2 Many of the household of Herod believed
in Jesus and attended these meetings. It was the influence of these believers
among Herod’s official family that had helped to lessen that ruler’s enmity
toward Jesus. These believers at Tiberias had fully explained to Herod
that the “kingdom” which Jesus proclaimed was spiritual in nature
and not a political venture. Herod rather believed these members of his
own household and therefore did not permit himself to become unduly alarmed
by the spreading abroad of the reports concerning Jesus’ teaching and
healing. He had no objections to Jesus’ work as a healer or religious
teacher.

Notwithstanding the favorable attitude of many of Herod’s advisers,
and even of Herod himself, there existed a group of his subordinates who
were so influenced by the religious leaders at Jerusalem that they remained
bitter and threatening enemies of Jesus and the apostles and, later on,
did much to hamper their public activities. The greatest danger to Jesus
lay in the Jerusalem religious leaders and not in Herod. And it was for
this very reason that Jesus and the apostles spent so much time and did
most of their public preaching in Galilee rather than at Jerusalem and
in Judea.

amicus = friend

inimicus = enemy,

enmity = 적대감

venture = 모험, 사업
1. THE CENTURION’S SERVANT – P.1647

P.1647 – §3 On the day before they made ready to
go to Jerusalem for the feast of the Passover, Mangus, a centurion, or
captain, of the Roman guard stationed at Capernaum, came to the rulers
of the synagogue, saying: “My faithful orderly is sick and at the
point of death. Would you, therefore, go to Jesus in my behalf and beseech
him to heal my servant?” The Roman captain did this because he thought
the Jewish leaders would have more influence with Jesus. So the elders
went to see Jesus and their spokesman said: “Teacher, we earnestly
request you to go over to Capernaum and save the favorite servant of the
Roman centurion, who is worthy of your notice because he loves our nation
and even built us the very synagogue wherein you have so many times spoken.”

 orderly, 잡일꾼
 

P.1647 – §4 And when Jesus had heard them, he said,
“I will go with you.” And as he went with them over to the centurion’s
house, and before they had entered his yard, the Roman soldier sent his
friends out to greet Jesus, instructing them to say: “Lord, trouble
not yourself to enter my house, for I am not worthy that you

 

  
P.1648 – §0 should come under my roof. Neither did
I think myself worthy to come to you; wherefore I sent the elders of your
own people. But I know that you can speak the word where you stand and
my servant will be healed. For I am myself under the orders of others,
and I have soldiers under me, and I say to this one go, and he goes; to
another come, and he comes, and to my servants do this or do that, and
they do it.”
  
P.1648 – §1 And when Jesus heard these words, he
turned and said to his apostles and those who were with them: “I
marvel at the belief of the gentile. Verily, verily, I say to you, I have
not found so great faith, no, not in Israel.” Jesus, turning from
the house, said, “Let us go hence.” And the friends of the centurion
went into the house and told Mangus what Jesus had said. And from that
hour the servant began to mend and was eventually restored to his normal
health and usefulness.
  
P.1648 – §2 But we never knew just what happened
on this occasion. This is simply the record, and as to whether or not
invisible beings ministered healing to the centurion’s servant, was not
revealed to those who accompanied Jesus. We only know of the fact of the
servant’s complete recovery.
  
2. THE JOURNEY TO JERUSALEM – P.1648

P.1648 – §3 Early on the morning of Tuesday, March
30, Jesus and the apostolic party started on their journey to Jerusalem
for the Passover, going by the route of the Jordan valley. They arrived
on the afternoon of Friday, April 2, and established their headquarters,
as usual, at Bethany. Passing through Jericho, they paused to rest while
Judas made a deposit of some of their common funds in the bank of a friend
of his family. This was the first time Judas had carried a surplus of
money, and this deposit was left undisturbed until they passed through
Jericho again when on that last and eventful journey to Jerusalem just
before the trial and death of Jesus.

 surplus of money, 잉여 자금
P.1648 – §4 The party had an uneventful trip to Jerusalem,
but they had hardly got themselves settled at Bethany when from near and
far those seeking healing for their bodies, comfort for troubled minds,
and salvation for their souls, began to congregate, so much so that Jesus
had little time for rest. Therefore they pitched tents at Gethsemane,
and the Master would go back and forth from Bethany to Gethsemane to avoid
the crowds which so constantly thronged him. The apostolic party spent
almost three weeks at Jerusalem, but Jesus enjoined them to do no public
preaching, only private teaching and personal work.
 pitch tents, 텐트를 치다, 던지다, 기부하다

go back and forth, 이리저리 다니다, 오가다

enjoin, 금하다
P.1648 – §5 At Bethany they quietly celebrated the
Passover. And this was the first time that Jesus and all of the twelve
partook of the bloodless Passover feast. The apostles of John did not
eat the Passover with Jesus and his apostles; they celebrated the feast
with Abner and many of the early believers in John’s preaching. This was
the second Passover Jesus had observed with his apostles in Jerusalem.		  
P.1648 – §6 When Jesus and the twelve departed for
Capernaum, the apostles of John did not return with them. Under the direction
of Abner they remained in Jerusalem and the surrounding country, quietly
laboring for the extension of the kingdom, while Jesus and the twelve
returned to work in Galilee. Never again were the twenty-four all together
until a short time before the commissioning and sending forth of the seventy
evangelists. But the two groups were co-operative, and notwithstanding
their differences of opinion, the best of feelings prevailed.		  

3. AT THE POOL OF BETHESDA – P.1649

P.1649 – §1 The afternoon of the second Sabbath in
Jerusalem, as the Master and the apostles were about to participate in
the temple services, John said to Jesus, “Come with me, I would show
you something.” John conducted Jesus out through one of the Jerusalem
gates to a pool of water called Bethesda. Surrounding this pool was a
structure of five porches under which a large group of sufferers lingered
in quest of healing. This was a hot spring whose reddish-tinged water
would bubble up at irregular intervals because of gas accumulations in
the rock caverns underneath the pool. This periodic disturbance of the
warm waters was believed by many to be due to supernatural influences,
and it was a popular belief that the first person who entered the water
after such a disturbance would be healed of whatever infirmity he had.

 infirmity, 허약, 질병

P.1649 – §2 The apostles were somewhat restless under
the restrictions imposed by Jesus, and John, the youngest of the twelve,
was especially restive under this restraint. He had brought Jesus to the
pool thinking that the sight of the assembled sufferers would make such
an appeal to the Master’s compassion that he would be moved to perform
a miracle of healing, and thereby would all Jerusalem be astounded and
presently be won to believe in the gospel of the kingdom. Said John to
Jesus: “Master, see all of these suffering ones; is there nothing
we can do for them?” And Jesus replied: “John, why would you
tempt me to turn aside from the way I have chosen? Why do you go on desiring
to substitute the working of wonders and the healing of the sick for the
proclamation of the gospel of eternal truth? My son, I may not do that
which you desire, but gather together these sick and afflicted that I
may speak words of good cheer and eternal comfort to them.”

impose, in + poser (place) 부과하다

restive, 침착하지 못한, 불안한
P.1649 – §3 In speaking to those assembled, Jesus
said: “Many of you are here, sick and afflicted, because of your
many years of wrong living. Some suffer from the accidents of time, others
as a result of the mistakes of their forebears, while some of you struggle
under the handicaps of the imperfect conditions of your temporal existence.
But my Father works, and I would work, to improve your earthly state but
more especially to insure your eternal estate. None of us can do much
to change the difficulties of life unless we discover the Father in heaven
so wills. After all, we are all beholden to do the will of the Eternal.
If you could all be healed of your physical afflictions, you would indeed
marvel, but it is even greater that you should be cleansed of all spiritual
disease and find yourselves healed of all moral infirmities.

You are all
God’s children; you are the sons of the heavenly Father. The bonds of
time may seem to afflict you, but the God of eternity loves you. And when
the time of judgment shall come, fear not, you shall all find, not only
justice, but an abundance of mercy. Verily, verily, I say to you: He who
hears the gospel of the kingdom and believes in this teaching of sonship
with God, has eternal life; already are such believers passing from judgment
and death to light and life. And the hour is coming in which even those
who are in the tombs shall hear the voice of the resurrection.”

 accidents of time, 우연한 사고로

beholden, 신세를 지고 있다
P.1649 – §4 And many of those who heard believed
the gospel of the kingdom. Some of the afflicted were so inspired and
spiritually revivified that they went about proclaiming that they had
also been cured of their physical ailments.
  
P.1649 – §5 One man who had been many years downcast
and grievously afflicted by the infirmities of his troubled mind, rejoiced
at Jesus’ words and, picking up his

P.1650 – §0 bed, went forth to his home, even though
it was the Sabbath day. This afflicted man had waited all these years
for somebody to help him; he was such a victim of the feeling of his own
helplessness that he had never once entertained the idea of helping himself
which proved to be the one thing he had to do in order to effect recovery–take
up his bed and walk.

  
 

P.1650 – §1 Then said Jesus to John: “Let us
depart ere the chief priests and the scribes come upon us and take offense
that we spoke words of life to these afflicted ones.” And they returned
to the temple to join their companions, and presently all of them departed
to spend the night at Bethany. But John never told the other apostles
of this visit of himself and Jesus to the pool of Bethesda on this Sabbath
afternoon.

 take offense, 기분을 상하다.
4. THE RULE OF LIVING – P.1650

P.1650 – §2 On the evening of this same Sabbath day,
at Bethany, while Jesus, the twelve, and a group of believers were assembled
about the fire in Lazarus’s garden, Nathaniel asked Jesus this question:
“Master, although you have taught us the positive version of the
old rule of life, instructing us that we should do to others as we wish
them to do to us, I do not fully discern how we can always abide by such
an injunction. Let me illustrate my contention by citing the example of
a lustful man who thus wickedly looks upon his intended consort in sin.
How can we teach that this evil-intending man should do to others as he
would they should do to him?”

 old rule of life, 옛 생활 법칙, 옛 도리

contention, 주장

cite, 인용하다

consort, 배우자
P.1650 – §3 When Jesus heard Nathaniel’s question,
he immediately stood upon his feet and, pointing his finger at the apostle,
said: “Nathaniel, Nathaniel! What manner of thinking is going on
in your heart? Do you not receive my teachings as one who has been born
of the spirit? Do you not hear the truth as men of wisdom and spiritual
understanding? When I admonished you to do to others as you would have
them do to you, I spoke to men of high ideals, not to those who would
be tempted to distort my teaching into a license for the encouragement
of evil doing.”
 in your heart, 마음 속에

distort, 왜곡하다

license, 방종
P.1650 – §4 When the Master had spoken, Nathaniel
stood up and said: “But, Master, you should not think that I approve
of such an interpretation of your teaching. I asked the question because
I conjectured that many such men might thus misjudge your admonition,
and I hoped you would give us further instruction regarding these matters.”
And then when Nathaniel had sat down, Jesus continued speaking: “I
well know, Nathaniel, that no such idea of evil is approved in your mind,
but I am disappointed in that you all so often fail to put a genuinely
spiritual interpretation upon my commonplace teachings, instruction which
must be given you in human language and as men must speak. Let me now
teach you concerning the differing levels of meaning attached to the interpretation
of this rule of living, this admonition to `do to others that which you
desire others to do to you’:

 conjecture < con + jacere (던지다)

commonplace, 평범한

 
P.1650 – §5 “1. The level of the flesh. Such
a purely selfish and lustful interpretation would be well exemplified
by the supposition of your question.

P.1650 – §6 “2. The level of the feelings. This
plane is one level higher than that of the flesh and implies that sympathy
and pity would enhance one’s interpretation of this rule of living.

 lust, 정욕
P.1650 – §7 “3. The level of mind. Now come
into action the reason of mind and the intelligence of experience. Good
judgment dictates that such a rule of living

P.1651 – §0 should be interpreted in consonance with
the highest idealism embodied in the nobility of profound self-respect.

 지성의 논리와 체험으로 얻는 지능
P.1651 – §1 “4. The level of brotherly love.
Still higher is discovered the level of unselfish devotion to the welfare
of one’s fellows. On this higher plane of wholehearted social service
growing out of the consciousness of the fatherhood of God and the consequent
recognition of the brotherhood of man, there is discovered a new and far
more beautiful interpretation of this basic rule of life.

  
P.1651 – §2 “5. The moral level. And then when
you attain true philosophic levels of interpretation, when you have real
insight into the rightness and wrongness of things, when you perceive
the eternal fitness of human relationships, you will begin to view such
a problem of interpretation as you would imagine a high-minded, idealistic,
wise, and impartial third person would so view and interpret such an injunction
as applied to your personal problems of adjustment to your life situations.

 high minded, 고결한
P.1651 – §3 “6. The spiritual level. And then
last, but greatest of all, we attain the level of spirit insight and spiritual
interpretation which impels us to recognize in this rule of life the divine
command to treat all men as we conceive God would treat them. That is
the universe ideal of human relationships. And this is your attitude toward
all such problems when your supreme desire is ever to do the Father’s
will. I would, therefore, that you should do to all men that which you
know I would do to them in like circumstances.”

 impel < in + pellere (drive), 압박하다, 꼼짝 못하게 재촉, 추진하다.
P.1651 – §4 Nothing Jesus had said to the apostles
up to this time had ever more astonished them. They continued to discuss
the Master’s words long after he had retired. While Nathaniel was slow
to recover from his supposition that Jesus had misunderstood the spirit
of his question, the others were more than thankful that their philosophic
fellow apostle had had the courage to ask such a thought-provoking question.		  
5. VISITING SIMON THE PHARISEE – P.1651

P.1651 – §5 Though Simon was not a member of the
Jewish Sanhedrin, he was an influential Pharisee of Jerusalem. He was
a half-hearted believer, and notwithstanding that he might be severely
criticized therefor, he dared to invite Jesus and his personal associates,
Peter, James, and John, to his home for a social meal. Simon had long
observed the Master and was much impressed with his teachings and even
more so with his personality.

 half-hearted, 반은 믿는

personality, 인품, 인격
 

P.1651 – §6 The wealthy Pharisees were devoted to
almsgiving, and they did not shun publicity regarding their philanthropy.
Sometimes they would even blow a trumpet as they were about to bestow
charity upon some beggar. It was the custom of these Pharisees, when they
provided a banquet for distinguished guests, to leave the doors of the
house open so that even the street beggars might come in and, standing
around the walls of the room behind the couches of the diners, be in position
to receive portions of food which might be tossed to them by the banqueters.

philanthropy < G: phil (love) + anthropos (human being), 박애
P.1651 – §7 On this particular occasion at Simon’s
house, among those who came in off the street was a woman of unsavory
reputation who had recently become a believer in the good news of the
gospel of the kingdom. This woman was well known throughout all Jerusalem
as the former keeper of one of the so-called high-class brothels located
hard by the temple court of the gentiles. She had,

P.1652 – §0 on accepting the teachings of Jesus,
closed up her nefarious place of business and had induced the majority
of the women associated with her to accept the gospel and change their
mode of living; notwithstanding this, she was still held in great disdain
by the Pharisees and was compelled to wear her hair down–the badge of
harlotry. This unnamed woman had brought with her a large flask of perfumed
anointing lotion and, standing behind Jesus as he reclined at meat, began
to anoint his feet while she also wet his feet with her tears of gratitude,
wiping them with the hair of her head. And when she had finished this
anointing, she continued weeping and kissing his feet.

 unsavory, 맛이 좋지 않은, 평판이 나쁜

 

hard, 바로 코앞에

nefarious < ne (not) + fas (right), 법을 어기는, 사악한

disdain, 경멸
P.1652 – §1 When Simon saw all this, he said to himself:
“This man, if he were a prophet, would have perceived who and what
manner of woman this is who thus touches him; that she is a notorious
sinner.” And Jesus, knowing what was going on in Simon’s mind, spoke
up, saying: “Simon, I have something which I would like to say to
you.” Simon answered, “Teacher, say on.” Then said Jesus:
“A certain wealthy moneylender had two debtors. The one owed him
five hundred denarii and the other fifty. Now, when neither of them had
wherewith to pay, he forgave them both. Which of them do you think, Simon,
would love him most?” Simon answered, “He, I suppose, whom he
forgave the most.”		 say on, 계속 말씀하소서
And Jesus said, “You have rightly judged,”
and pointing to the woman, he continued: “Simon, take a good look
at this woman. I entered your house as an invited guest, yet you gave
me no water for my feet. This grateful woman has washed my feet with tears
and wiped them with the hair of her head. You gave me no kiss of friendly
greeting, but this woman, ever since she came in, has not ceased to kiss
my feet. My head with oil you neglected to anoint, but she has anointed
my feet with precious lotions. And what is the meaning of all this? Simply
that her many sins have been forgiven, and this has led her to love much.
But those who have received but little forgiveness sometimes love but
little.” And turning around toward the woman, he took her by the
hand and, lifting her up, said: “You have indeed repented of your
sins, and they are forgiven. Be not discouraged by the thoughtless and
unkind attitude of your fellows; go on in the joy and liberty of the kingdom
of heaven.”

 
P.1652 – §2 When Simon and his friends who sat at
meat with him heard these words, they were the more astonished, and they
began to whisper among themselves, “Who is this man that he even
dares to forgive sins?” And when Jesus heard them thus murmuring,
he turned to dismiss the woman, saying, “Woman, go in peace; your
faith has saved you.”
 murmur, 웅얼거리다
 

P.1652 – §3 As Jesus arose with his friends to leave,
he turned to Simon and said: “I know your heart, Simon, how you are
torn betwixt faith and doubts, how you are distraught by fear and troubled
by pride; but I pray for you that you may yield to the light and may experience
in your station in life just such mighty transformations of mind and spirit
as may be comparable to the tremendous changes which the gospel of the
kingdom has already wrought in the heart of your unbidden and unwelcome
guest. And I declare to all of you that the Father has opened the doors
of the heavenly kingdom to all who have the faith to enter, and no man
or association of men can close those doors even to the most humble soul
or supposedly most flagrant sinner on earth if such sincerely seek an
entrance.” And Jesus, with Peter, James, and John, took leave of
their host and went to join the rest of the apostles at the camp in the
garden of Gethsemane.

 flagrant < blazing, 불타는
P.1653 – §1 That same evening Jesus made the long-to-be-remembered
address to the apostles regarding the relative value of status with God
and progress in the eternal ascent to Paradise. Said Jesus: “My children,
if there exists a true and living connection between the child and the
Father, the child is certain to progress continuously toward the Father’s
ideals. True, the child may at first make slow progress, but the progress
is none the less sure. The important thing is not the rapidity of your
progress but rather its certainty. Your actual achievement is not so important
as the fact that the direction of your progress is Godward. What you are
becoming day by day is of infinitely more importance than what you are
today.		  
P.1653 – §2 “This transformed woman whom some
of you saw at Simon’s house today is, at this moment, living on a level
which is vastly below that of Simon and his well-meaning associates; but
while these Pharisees are occupied with the false progress of the illusion
of traversing deceptive circles of meaningless ceremonial services, this
woman has, in dead earnest, started out on the long and eventful search
for God, and her path toward heaven is not blocked by spiritual pride
and moral self-satisfaction.

The woman is, humanly speaking, much farther
away from God than Simon, but her soul is in progressive motion; she is
on the way toward an eternal goal. There are present in this woman tremendous
spiritual possibilities for the future. Some of you may not stand high
in actual levels of soul and spirit, but you are making daily progress
on the living way opened up, through faith, to God. There are tremendous
possibilities in each of you for the future. Better by far to have a small
but living and growing faith than to be possessed of a great intellect
with its dead stores of worldly wisdom and spiritual unbelief.”

 by far, 훨씬 더

 
P.1653 – §3 But Jesus earnestly warned his apostles
against the foolishness of the child of God who presumes upon the Father’s
love. He declared that the heavenly Father is not a lax, loose, or foolishly
indulgent parent who is ever ready to condone sin and forgive recklessness.
He cautioned his hearers not mistakenly to apply his illustrations of
father and son so as to make it appear that God is like some overindulgent
and unwise parents who conspire with the foolish of earth to encompass
the moral undoing of their thoughtless children, and who are thereby certainly
and directly contributing to the delinquency and early demoralization
of their own offspring. Said Jesus: “My Father does not indulgently
condone those acts and practices of his children which are self-destructive
and suicidal to all moral growth and spiritual progress. Such sinful practices
are an abomination in the sight of God.”
 presume, 주제넘게 가정하다

abominable, 혐오할
 

P.1653 – §4 Many other semiprivate meetings and banquets
did Jesus attend with the high and the low, the rich and the poor, of
Jerusalem before he and his apostles finally departed for Capernaum. And
many, indeed, became believers in the gospel of the kingdom and were subsequently
baptized by Abner and his associates, who remained behind to foster the
interests of the kingdom in Jerusalem and thereabouts.

  
6. RETURNING TO CAPERNAUM – P.1653

P.1653 – §5 The last week of April, Jesus and the
twelve departed from their Bethany headquarters near Jerusalem and began
their journey back to Capernaum by way of Jericho and the Jordan.

P.1654 – §1 The chief priests and the religious leaders
of the Jews held many secret meetings for the purpose of deciding what
to do with Jesus. They were all agreed that something should be done to
put a stop to his teaching, but they could not agree on the method. They
had hoped that the civil authorities would dispose of him as Herod had
put an end to John, but they discovered that Jesus was so conducting his
work that the Roman officials were not much alarmed by his preaching.
Accordingly, at a meeting which was held the day before Jesus’ departure
for Capernaum, it was decided that he would have to be apprehended on
a religious charge and be tried by the Sanhedrin.

Therefore a commission
of six secret spies was appointed to follow Jesus, to observe his words
and acts, and when they had amassed sufficient evidence of lawbreaking
and blasphemy, to return to Jerusalem with their report. These six Jews
caught up with the apostolic party, numbering about thirty, at Jericho
and, under the pretense of desiring to become disciples, attached themselves
to Jesus’ family of followers, remaining with the group up to the time
of the beginning of the second preaching tour in Galilee; whereupon three
of them returned to Jerusalem to submit their report to the chief priests
and the Sanhedrin.

 by way of, ~을 경유하여, 길로

chief priests, 18 명 (Josephus)

blasphemy, G: 신성 모독

blaspheme against, 신성을 모독하다

catch up with, ~을 따라잡다.
 

P.1654 – §2 Peter preached to the assembled multitude
at the crossing of the Jordan, and the following morning they moved up
the river toward Amathus. They wanted to proceed straight on to Capernaum,
but such a crowd gathered here they remained three days, preaching, teaching,
and baptizing. They did not move toward home until early Sabbath morning,
the first day of May. The Jerusalem spies were sure they would now secure
their first charge against Jesus–that of Sabbath breaking–since he had
presumed to start his journey on the Sabbath day. But they were doomed
to disappointment because, just before their departure, Jesus called Andrew
into his presence and before them all instructed him to proceed for a
distance of only one thousand yards, the legal Jewish Sabbath day’s journey.

 crossing, 건늘목

doomed to disappoint, 낙심할 운명이었다.

 
P.1654 – §3 But the spies did not have long to wait
for their opportunity to accuse Jesus and his associates of Sabbath breaking.
As the company passed along the narrow road, the waving wheat, which was
just then ripening, was near at hand on either side, and some of the apostles,
being hungry, plucked the ripe grain and ate it. It was customary for
travelers to help themselves to grain as they passed along the road, and
therefore no thought of wrongdoing was attached to such conduct. But the
spies seized upon this as a pretext for assailing Jesus. When they saw
Andrew rub the grain in his hand, they went up to him and said: “Do
you not know that it is unlawful to pluck and rub the grain on the Sabbath
day?” And Andrew answered: “But we are hungry and rub only sufficient
for our needs; and since when did it become sinful to eat grain on the
Sabbath day?”

But the Pharisees answered: “You do no wrong in
eating, but you do break the law in plucking and rubbing out the grain
between your hands; surely your Master would not approve of such acts.”
Then said Andrew: “But if it is not wrong to eat the grain, surely
the rubbing out between our hands is hardly more work than the chewing
of the grain, which you allow; wherefore do you quibble over such trifles?”
When Andrew intimated that they were quibblers, they were indignant, and
rushing back to where Jesus walked along, talking to Matthew, they protested,
saying: “Behold, Teacher, your apostles do that which is unlawful
on the Sabbath day; they pluck, rub, and eat the grain. We are sure you
will command them to cease.”

And then said Jesus to the accusers:
“You are

P.1655 – §0 indeed zealous for the law, and you do
well to remember the Sabbath day to keep it holy; but did you never read
in the Scripture that, one day when David was hungry, he and they who
were with him entered the house of God and ate the showbread, which it
was not lawful for anyone to eat save the priests? and David also gave
this bread to those who were with him. And have you not read in our law
that it is lawful to do many needful things on the Sabbath day? And shall
I not, before the day is finished, see you eat that which you have brought
along for the needs of this day? My good men, you do well to be zealous
for the Sabbath, but you would do better to guard the health and well-being
of your fellows. I declare that the Sabbath was made for man and not man
for the Sabbath. And if you are here present with us to watch my words,
then will I openly proclaim that the Son of Man is lord even of the Sabbath.”

 accuse someone of something, 무슨 죄가 있다고 고발하다

quibble, 사소한 것을 가지고 트집 잡다

 

zealous for, ~에 열심인
P.1655 – §1 The Pharisees were astonished and confounded
by his words of discernment and wisdom. For the remainder of the day they
kept by themselves and dared not ask any more questions.

P.1655 – §2 Jesus’ antagonism to the Jewish traditions
and slavish ceremonials was always positive. It consisted in what he did
and in what he affirmed. The Master spent little time in negative denunciations.
He taught that those who know God can enjoy the liberty of living without
deceiving themselves by the licenses of sinning. Said Jesus to the apostles:
“Men, if you are enlightened by the truth and really know what you
are doing, you are blessed; but if you know not the divine way, you are
unfortunate and already breakers of the law.”

 denounce < de (down) + nuntiare (messenger)
7. BACK IN CAPERNAUM – P.1655

P.1655 – §3 It was around noon on Monday, May 3,
when Jesus and the twelve came to Bethsaida by boat from Tarichea. They
traveled by boat in order to escape those who journeyed with them. But
by the next day the others, including the official spies from Jerusalem,
had again found Jesus.

  
P.1655 – §4 On Tuesday evening Jesus was conducting
one of his customary classes of questions and answers when the leader
of the six spies said to him: “I was today talking with one of John’s
disciples who is here attending upon your teaching, and we were at a loss
to understand why you never command your disciples to fast and pray as
we Pharisees fast and as John bade his followers.” And Jesus, referring
to a statement by John, answered this questioner: “Do the sons of
the bridechamber fast while the bridegroom is with them? As long as the
bridegroom remains with them, they can hardly fast. But the time is coming
when the bridegroom shall be taken away, and during those times the children
of the bridechamber undoubtedly will fast and pray.

To pray is natural
for the children of light, but fasting is not a part of the gospel of
the kingdom of heaven. Be reminded that a wise tailor does not sew a piece
of new and unshrunk cloth upon an old garment, lest, when it is wet, it
shrink and produce a worse rent. Neither do men put new wine into old
wine skins, lest the new wine burst the skins so that both the wine and
the skins perish. The wise man puts the new wine into fresh wine skins.
Therefore do my disciples show wisdom in that they do not bring too much
of the old order over into the new teaching of the gospel of the kingdom.
You who have lost your teacher may be justified in fasting for a time.
Fasting may be an appropriate part of the law of Moses, but in the coming
kingdom the sons of God shall experience freedom from fear and joy in
the divine spirit.”

P.1656 – §0 And when they heard these words, the
disciples of John were comforted while the Pharisees themselves were the
more confounded.

 at a loss, 어찌할 줄 몰라서 당황하다

bid, bade, bidden, 명하다

bridegroom, 신랑

rend, rent 찢다, 찢긴 곳

P.1656 – §1 Then the Master proceeded to warn his
hearers against entertaining the notion that all olden teaching should
be replaced entirely by new doctrines. Said Jesus: “That which is
old and also true must abide. Likewise, that which is new but false must
be rejected. But that which is new and also true, have the faith and courage
to accept. Remember it is written: `Forsake not an old friend, for the
new is not comparable to him. As new wine, so is a new friend; if it becomes
old, you shall drink it with gladness.'”		  
8. THE FEAST OF SPIRITUAL GOODNESS – P.1656

P.1656 – §2 That night, long after the usual listeners
had retired, Jesus continued to teach his apostles. He began this special
instruction by quoting from the Prophet Isaiah:

P.1656 – §3 “`Why have you fasted? For what
reason do you afflict your souls while you continue to find pleasure in
oppression and to take delight in injustice? Behold, you fast for the
sake of strife and contention and to smite with the fist of wickedness.
But you shall not fast in this way to make your voices heard on high.

  
 

P.1656 – §4 “`Is it such a fast that I have
chosen–a day for a man to afflict his soul? Is it to bow down his head
like a bulrush, to grovel in sackcloth and ashes? Will you dare to call
this a fast and an acceptable day in the sight of the Lord? Is not this
the fast I should choose: to loose the bonds of wickedness, to undo the
knots of heavy burdens, to let the oppressed go free, and to break every
yoke? Is it not to share my bread with the hungry and to bring those who
are homeless and poor to my house? And when I see those who are naked,
I will clothe them.

 bulrush = papyrus, 골풀 (돗자리 용)

grovel = 기다, 굽실거리다

sackcloth, 삼베옷, 참회의 표시
P.1656 – §5 “`Then shall your light break forth
as the morning while your health springs forth speedily. Your righteousness
shall go before you while the glory of the Lord shall be your rear guard.
Then will you call upon the Lord, and he shall answer; you will cry out,
and he shall say–Here am I. And all this he will do if you refrain from
oppression, condemnation, and vanity. The Father rather desires that you
draw out your heart to the hungry, and that you minister to the afflicted
souls; then shall your light shine in obscurity, and even your darkness
shall be as the noonday. Then shall the Lord guide you continually, satisfying
your soul and renewing your strength. You shall become like a watered
garden, like a spring whose waters fail not. And they who do these things
shall restore the wasted glories; they shall raise up the foundations
of many generations; they shall be called the rebuilders of broken walls,
the restorers of safe paths in which to dwell.'”		 break forth, 돌진하다
 

P.1656 – §6 And then long into the night Jesus propounded
to his apostles the truth that it was their faith that made them secure
in the kingdom of the present and the future, and not their affliction
of soul nor fasting of body. He exhorted the apostles at least to live
up to the ideas of the prophet of old and expressed the hope that they
would progress far beyond even the ideals of Isaiah and the older prophets.
His last words that night were: “Grow in grace by means of that living
faith which grasps the fact that you are the sons of God while at the
same time it recognizes every man as a brother.”
P.1656 – §7 It was after two o’clock in the morning when Jesus ceased
speaking and every man went to his place for sleep.

 long into the night, 밤이 늦도록

propound < pro + ponere (put), 제안하다