b151 (영한)

By encyclo3 November 17, 2024 제4부
P.1688 – §1 By March 10 all of the
preaching and teaching groups had forgathered at Bethsaida. Thursday night
and Friday many of them went out to fish, while on the Sabbath day they
attended the synagogue to hear an aged Jew of Damascus discourse on the
glory of father Abraham. Jesus spent most of this Sabbath day alone in
the hills. That Saturday night the Master talked for more than an hour
to the assembled groups on “The mission of adversity and the spiritual
value of disappointment.” This was a memorable occasion, and his
hearers never forgot the lesson he imparted.

 

adversity, 역경

impart, 나누어 주다
P.1688 – §2 Jesus had not fully recovered from the
sorrow of his recent rejection at Nazareth; the apostles were aware of
a peculiar sadness mingled with his usual cheerful demeanor. James and
John were with him much of the time, Peter being more than occupied with
the many responsibilities having to do with the welfare and direction
of the new corps of evangelists. This time of waiting before starting
for the Passover at Jerusalem, the women spent in visiting from house
to house, teaching the gospel, and ministering to the sick in Capernaum
and the surrounding cities and villages.		 demeanor, 행실, 행동거지

from house to house, 이집 저집
1. THE PARABLE OF THE SOWER – P.1688

P.1688 – §3 About this time Jesus first began to
employ the parable method of teaching the multitudes that so frequently
gathered about him. Since Jesus had talked with the apostles and others
long into the night, on this Sunday morning very few of the group were
up for breakfast; so he went out by the seaside and sat alone in the boat,
the old fishing boat of Andrew and Peter, which was always kept at his
disposal, and meditated on the next move to be made in the work of extending
the kingdom. But the Master was not to be alone for long.

Very soon the
people from Capernaum and near-by villages began to arrive, and by ten
o’clock that morning almost one thousand were assembled on shore near
Jesus’ boat and were clamoring for attention. Peter was now up and, making
his way to the boat, said to Jesus, “Master, shall I talk to them?”
But Jesus answered, “No, Peter, I will tell them a story.” And
then Jesus began the recital of the parable of the sower, one of the first
of a long series of such parables which he taught the throngs that followed
after him. This boat had an elevated seat on which he sat (for it was
the custom to sit when teaching) while he talked to the crowd assembled
along the shore. After Peter had spoken a few words, Jesus said:

clamor, 외치다, 고함을 지르다
P.1688 – §4 “A sower went forth to sow, and
it came to pass as he sowed that some seed fell by the wayside to be trodden
underfoot and devoured by the birds of

P.1689 – §0 heaven. Other seed fell upon the rocky
places where there was little earth, and immediately it sprang up because
there was no depth to the soil, but as soon as the sun shone, it withered
because it had no root whereby to secure moisture. Other seed fell among
the thorns, and as the thorns grew up, it was choked so that it yielded
no grain. Still other seed fell upon good ground and, growing, yielded,
some thirtyfold, some sixtyfold, and some a hundredfold.” And when
he had finished speaking this parable, he said to the multitude, “He
who has ears to hear, let him hear.”

 China: invented the iron seed drill during the Han dynasty (2nd century BC).

서양에서는 씨를 이리저리 뿌려 손실이 많았다고 한다.

 
P.1689 – §1 The apostles and those who were with
them, when they heard Jesus teach the people in this manner, were greatly
perplexed; and after much talking among themselves, that evening in the
Zebedee garden Matthew said to Jesus: “Master, what is the meaning
of the dark sayings which you present to the multitude? Why do you speak
in parables to those who seek the truth?” And Jesus answered:		 dark saying, 난해한 말씀
 

P.1689 – §2 “In patience have I instructed you
all this time. To you it is given to know the mysteries of the kingdom
of heaven, but to the undiscerning multitudes and to those who seek our
destruction, from now on, the mysteries of the kingdom shall be presented
in parables. And this we will do so that those who really desire to enter
the kingdom may discern the meaning of the teaching and thus find salvation,
while those who listen only to ensnare us may be the more confounded in
that they will see without seeing and will hear without hearing. My children,
do you not perceive the law of the spirit which decrees that to him who
has shall be given so that he shall have an abundance; but from him who
has not shall be taken away even that which he has.

ensnare, 함정에 빠뜨리다.

비유의 목적

영의 법칙: 가진 자는 더욱 받고 없는 자는 얼마 안 되는 것까지 빼앗긴다.
Therefore will I henceforth
speak to the people much in parables to the end that our friends and those
who desire to know the truth may find that which they seek, while our
enemies and those who love not the truth may hear without understanding.
Many of these people follow not in the way of the truth. The prophet did,
indeed, describe all such undiscerning souls when he said: `For this people’s
heart has waxed gross, and their ears are dull of hearing, and their eyes
they have closed lest they should discern the truth and understand it
in their hearts.'”
 to the end, ~을 목적으로

wax gross, 마음이 무디어지다.
P.1689 – §3 The apostles did not fully comprehend the significance
of the Master’s words. As Andrew and Thomas talked further with Jesus,
Peter and the other apostles withdrew to another portion of the garden
where they engaged in earnest and prolonged discussion.		  
2. INTERPRETATION OF THE PARABLE – P.1689

P.1689 – §4 Peter and the group about him came to
the conclusion that the parable of the sower was an allegory, that each
feature had some hidden meaning, and so they decided to go to Jesus and
ask for an explanation. Accordingly, Peter approached the Master, saying:
“We are not able to penetrate the meaning of this parable, and we
desire that you explain it to us since you say it is given us to know
the mysteries of the kingdom.” And when Jesus heard this, he said
to Peter: “My son, I desire to withhold nothing from you, but first
suppose you tell me what you have been talking about; what is your interpretation
of the parable?”

 come to conclusion, 결론에 도달하다

allegory < G: allos (other) + agoria (speaking). The story says something else, 비유
 

P.1689 – §5 After a moment of silence, Peter said:
“Master, we have talked much concerning the parable, and this is
the interpretation I have decided upon: The

P.1690 – §0 sower is the gospel preacher; the seed
is the word of God. The seed which fell by the wayside represents those
who do not understand the gospel teaching. The birds which snatched away
the seed that fell upon the hardened ground represent Satan, or the evil
one, who steals away that which has been sown in the hearts of these ignorant
ones. The seed which fell upon the rocky places, and which sprang up so
suddenly, represents those superficial and unthinking persons who, when
they hear the glad tidings, receive the message with joy; but because
the truth has no real root in their deeper understanding, their devotion
is short-lived in the face of tribulation and persecution.

When trouble
comes, these believers stumble; they fall away when tempted. The seed
which fell among thorns represents those who hear the word willingly,
but who allow the cares of the world and the deceitfulness of riches to
choke the word of truth so that it becomes unfruitful. Now the seed which
fell on good ground and sprang up to bear, some thirty, some sixty, and
some a hundredfold, represents those who, when they have heard the truth,
receive it with varying degrees of appreciation–owing to their differing
intellectual endowments–and hence manifest these varying degrees of religious
experience.”

 snatch, 잡아채다

stumble, 비틀거리다, 넘어지다.

cares of the world, 세상의 걱정거리
P.1690 – §1 Jesus, after listening to Peter’s interpretation
of the parable, asked the other apostles if they did not also have suggestions
to offer. To this invitation only Nathaniel responded. Said he: “Master,
while I recognize many good things about Simon Peter’s interpretation
of the parable, I do not fully agree with him. My idea of this parable
would be:

The seed represents the gospel of the kingdom, while the sower
stands for the messengers of the kingdom. The seed which fell by the wayside
on hardened ground represents those who have heard but little of the gospel,
along with those who are indifferent to the message, and who have hardened
their hearts. The birds of the sky that snatched away the seed which fell
by the wayside represent one’s habits of life, the temptation of evil,
and the desires of the flesh.

stands for ~을 대표하다

but = only

indifferent to ~에 무관심하다
 

The seed which fell among the rocks stands
for those emotional souls who are quick to receive new teaching and equally
quick to give up the truth when confronted with the difficulties and realities
of living up to this truth; they lack spiritual perception. The seed which
fell among the thorns represents those who are attracted to the truths
of the gospel; they are minded to follow its teachings, but they are prevented
by the pride of life, jealousy, envy, and the anxieties of human existence.
The seed which fell on good soil, springing up to bear, some thirty, some
sixty, and some a hundredfold, represents the natural and varying degrees
of ability to comprehend truth and respond to its spiritual teachings
by men and women who possess diverse endowments of spirit illumination.”

 soul, 혼, 사람

give up, 포기하다
 

P.1690 – §2 When Nathaniel had finished speaking,
the apostles and their associates fell into serious discussion and engaged
in earnest debate, some contending for the correctness of Peter’s interpretation,
while almost an equal number sought to defend Nathaniel’s explanation
of the parable. Meanwhile Peter and Nathaniel had withdrawn to the house,
where they were involved in a vigorous and determined effort the one to
convince and change the mind of the other.

  
P.1690 – §3 The Master permitted this confusion to
pass the point of most intense expression; then he clapped his hands and
called them about him. When they had all gathered around him once more,
he said, “Before I tell you about this parable, do any of you have
aught to say?” Following a moment of silence, Thomas spoke up: “Yes,
Master, I wish to say a few words. I remember that you once told us to
beware of this very thing. You instructed us that, when

P.1691 – §0 using illustrations for our preaching,
we should employ true stories, not fables, and that we should select a
story best suited to the illustration of the one central and vital truth
which we wished to teach the people, and that, having so used the story,
we should not attempt to make a spiritual application of all the minor
details involved in the telling of the story.

clap, 손바닥을 치다

aught = anything

beware of ~을 조심하다, 개 따위

fable = 우화

vital, 중대한, L: vita = life

세부에 의미를 부여하지 말 것
 

I hold that Peter and Nathaniel
are both wrong in their attempts to interpret this parable. I admire their
ability to do these things, but I am equally sure that all such attempts
to make a natural parable yield spiritual analogies in all its features
can only result in confusion and serious misconception of the true purpose
of such a parable. That I am right is fully proved by the fact that, whereas
we were all of one mind an hour ago, now are we divided into two separate
groups who hold different opinions concerning this parable and hold such
opinions so earnestly as to interfere, in my opinion, with our ability
fully to grasp the great truth which you had in mind when you presented
this parable to the multitude and subsequently asked us to make comment
upon it.”

 result in, 결과를 낳다

have in mind, 염두에 두다
P.1691 – §1 The words which Thomas spoke had a quieting
effect on all of them. He caused them to recall what Jesus had taught
them on former occasions, and before Jesus resumed speaking, Andrew arose,
saying: “I am persuaded that Thomas is right, and I would like to
have him tell us what meaning he attaches to the parable of the sower.”

After Jesus had beckoned Thomas to speak, he said: “My brethren,
I did not wish to prolong this discussion, but if you so desire, I will
say that I think this parable was spoken to teach us one great truth.
And that is that our teaching of the gospel of the kingdom, no matter
how faithfully and efficiently we execute our divine commissions, is going
to be attended by varying degrees of success; and that all such differences
in results are directly due to conditions inherent in the circumstances
of our ministry, conditions over which we have little or no control.”

 quieting effect, 찬물 끼얹는 효과
P.1691 – §2 When Thomas had finished speaking, the
majority of his fellow preachers were about ready to agree with him, even
Peter and Nathaniel were on their way over to speak with him, when Jesus
arose and said: “Well done, Thomas; you have discerned the true meaning
of parables; but both Peter and Nathaniel have done you all equal good
in that they have so fully shown the danger of undertaking to make an
allegory out of my parables. In your own hearts you may often profitably
engage in such flights of the speculative imagination, but you make a
mistake when you seek to offer such conclusions as a part of your public
teaching.”
 in that, 하므로

flight, 비약

비유를 우화로 만들면 잘못된 결론을 낼 수 있다
P.1691 – §3 Now that the tension was over, Peter
and Nathaniel congratulated each other on their interpretations, and with
the exception of the Alpheus twins, each of the apostles ventured to make
an interpretation of the parable of the sower before they retired for
the night. Even Judas Iscariot offered a very plausible interpretation.
The twelve would often, among themselves, attempt to figure out the Master’s
parables as they would an allegory, but never again did they regard such
speculations seriously. This was a very profitable session for the apostles
and their associates, especially so since from this time on Jesus more
and more employed parables in connection with his public teaching.		  venture, 감히 나서다
3. MORE ABOUT PARABLES – P.1691

P.1691 – §4 The apostles were parable-minded, so
much so that the whole of the next evening was devoted to the further
discussion of parables. Jesus introduced

P.1692 – §0 the evening’s conference by saying: “My
beloved, you must always make a difference in teaching so as to suit your
presentation of truth to the minds and hearts before you. When you stand
before a multitude of varying intellects and temperaments, you cannot
speak different words for each class of hearers, but you can tell a story
to convey your teaching; and each group, even each individual, will be
able to make his own interpretation of your parable in accordance with
his own intellectual and spiritual endowments.

 

You are to let your light
shine but do so with wisdom and discretion. No man, when he lights a lamp,
covers it up with a vessel or puts it under the bed; he puts his lamp
on a stand where all can behold the light. Let me tell you that nothing
is hid in the kingdom of heaven which shall not be made manifest; neither
are there any secrets which shall not ultimately be made known. Eventually,
all these things shall come to light. Think not only of the multitudes
and how they hear the truth; take heed also to yourselves how you hear.
Remember that I have many times told you: To him who has shall be given
more, while from him who has not shall be taken away even that which he
thinks he has.”

 청중 수준에 맞게 강연을 해야 한다.

그러나 청중에 여러 수준의 사람이 있을 때는, 비유를 써라.
P.1692 – §1 The continued discussion of parables
and further instruction as to their interpretation may be summarized and
expressed in modern phraseology as follows:

P.1692 – §2 1. Jesus advised against the use of either
fables or allegories in teaching the truths of the gospel. He did recommend
the free use of parables, especially nature parables. He emphasized the
value of utilizing the analogy existing between the natural and the spiritual
worlds as a means of teaching truth. He frequently alluded to the natural
as “the unreal and fleeting shadow of spirit realities.”

  
P.1692 – §3 2. Jesus narrated three or four parables
from the Hebrew scriptures, calling attention to the fact that this method
of teaching was not wholly new. However, it became almost a new method
of teaching as he employed it from this time onward.		 this time onward, 이때부터 죽
P.1692 – §4 3. In teaching the apostles the value
of parables, Jesus called attention to the following points:

P.1692 – §5 The parable provides for a simultaneous
appeal to vastly different levels of mind and spirit. The parable stimulates
the imagination, challenges the discrimination, and provokes critical
thinking; it promotes sympathy without arousing antagonism.

 discrimination, 구별

실제 인물을 구체적으로 언급하면, 찬성이나 반대가 생기지만 비유는 그렇지 않다.
P.1692 – §6 The parable proceeds from the things
which are known to the discernment of the unknown. The parable utilizes
the material and natural as a means of introducing the spiritual and the
supermaterial.
 discern < dis (apart) + cernere (separate), 파악하다
P.1692 – §7 Parables favor the making of impartial
moral decisions. The parable evades much prejudice and puts new truth
gracefully into the mind and does all this with the arousal of a minimum
of the self-defense of personal resentment.
 impartial, 편파적이 아닌, 공평한
P.1692 – §8 To reject the truth contained in parabolical
analogy requires conscious intellectual action which is directly in contempt
of one’s honest judgment and fair decision. The parable conduces to the
forcing of thought through the sense of hearing.
 in contempt of ~ 을 무시하는

conduce, 유인하다, con +ducere (lead)
P.1692 – §9 The use of the parable form of teaching
enables the teacher to present new and even startling truths while at
the same time he largely avoids all controversy and outward clashing with
tradition and established authority.
 controversy, 논쟁
 

P.1693 – §1 The parable also possesses the advantage
of stimulating the memory of the truth taught when the same familiar scenes
are subsequently encountered.

 stimulate, 자극하다, sting
P.1693 – §2 In this way Jesus sought to acquaint
his followers with many of the reasons underlying his practice of increasingly
using parables in his public teaching.		 acquaint with ~을 알게 되다
P.1693 – §3 Toward the close of the evening’s lesson
Jesus made his first comment on the parable of the sower. He said the
parable referred to two things: First, it was a review of his own ministry
up to that time and a forecast of what lay ahead of him for the remainder
of his life on earth. And second, it was also a hint as to what the apostles
and other messengers of the kingdom might expect in their ministry from
generation to generation as time passed.
  
 

P.1693 – §4 Jesus also resorted to the use of parables
as the best possible refutation of the studied effort of the religious
leaders at Jerusalem to teach that all of his work was done by the assistance
of demons and the prince of devils. The appeal to nature was in contravention
of such teaching since the people of that day looked upon all natural
phenomena as the product of the direct act of spiritual beings and supernatural
forces. He also determined upon this method of teaching because it enabled
him to proclaim vital truths to those who desired to know the better way
while at the same time affording his enemies less opportunity to find
cause for offense and for accusations against him.

 resort, 의존하다

contravene < contra (against) + venire (come) = conflict.

 
P.1693 – §5 Before he dismissed the group for the
night, Jesus said: “Now will I tell you the last of the parable of
the sower. I would test you to know how you will receive this: The kingdom
of heaven is also like a man who cast good seed upon the earth; and while
he slept by night and went about his business by day, the seed sprang
up and grew, and although he knew not how it came about, the plant came
to fruit. First there was the blade, then the ear, then the full grain
in the ear. And then when the grain was ripe, he put forth the sickle,
and the harvest was finished. He who has an ear to hear, let him hear.”
 ear (이삭, 곡식에서 낱알이 생기는 부분)
P.1693 – §6 Many times did the apostles turn this
saying over in their minds, but the Master never made further mention
of this addition to the parable of the sower.		  
4. MORE PARABLES BY THE SEA – P.1693

P.1693 – §7 The next day Jesus again taught the people
from the boat, saying: “The kingdom of heaven is like a man who sowed
good seed in his field; but while he slept, his enemy came and sowed weeds
among the wheat and hastened away. And so when the young blades sprang
up and later were about to bring forth fruit, there appeared also the
weeds.

Then the servants of this householder came and said to him: `Sir,
did you not sow good seed in your field? Whence then come these weeds?’
And he replied to his servants, `An enemy has done this.’ The servants
then asked their master, `Would you have us go out and pluck up these
weeds?’ But he answered them and said: `No, lest while you are gathering
them up, you uproot the wheat also. Rather let them both grow together
until the time of the harvest, when I will say to the reapers, Gather
up first the weeds and bind them in bundles to burn and then gather up
the wheat to be stored in my barn.'”

  
P.1693 – §8 After the people had asked a few questions,
Jesus spoke another parable: “The kingdom of heaven is like a grain
of mustard seed which a man sowed in his field. Now a mustard seed is
the least of seeds, but when it is full

P.1694 – §0 grown, it becomes the greatest of all
herbs and is like a tree so that the birds of heaven are able to come
and rest in the branches thereof.”

 겨자, 잎파리를 채소로 먹는다

 
P.1694 – §1 “The kingdom of heaven is also like
leaven which a woman took and hid in three measures of meal, and in this
way it came about that all of the meal was leavened.”

 leaven, 누룩, 알콜성 발효제
P.1694 – §2 “The kingdom of heaven is also like
a treasure hidden in a field, which a man discovered. In his joy he went
forth to sell all he had that he might have the money to buy the field.”		  
 

P.1694 – §3 “The kingdom of heaven is also like
a merchant seeking goodly pearls; and having found one pearl of great
price, he went out and sold everything he possessed that he might be able
to buy the extraordinary pearl.”

  
P.1694 – §4 “Again, the kingdom of heaven is
like a sweep net which was cast into the sea, and it gathered up every
kind of fish. Now, when the net was filled, the fishermen drew it up on
the beach, where they sat down and sorted out the fish, gathering the
good into vessels while the bad they threw away.”

  
P.1694 – §5 Many other parables spoke Jesus to the
multitudes. In fact, from this time forward he seldom taught the masses
except by this means. After speaking to a public audience in parables,
he would, during the evening classes, more fully and explicitly expound
his teachings to the apostles and the evangelists.		 means, 수단 (단수 취급)
5. THE VISIT TO KHERESA – P.1694

P.1694 – §6 The multitude continued to increase throughout
the week. On Sabbath Jesus hastened away to the hills, but when Sunday
morning came, the crowds returned. Jesus spoke to them in the early afternoon
after the preaching of Peter, and when he had finished, he said to his
apostles: “I am weary of the throngs; let us cross over to the other
side that we may rest for a day.”

 weary of ~ 에 지치다, 피곤해지다.
 

P.1694 – §7 On the way across the lake they encountered
one of those violent and sudden windstorms which are characteristic of
the Sea of Galilee, especially at this season of the year. This body of
water is almost seven hundred feet below the level of the sea and is surrounded
by high banks, especially on the west. There are steep gorges leading
up from the lake into the hills, and as the heated air rises in a pocket
over the lake during the day, there is a tendency after sunset for the
cooling air of the gorges to rush down upon the lake. These gales come
on quickly and sometimes go away just as suddenly.

 bank, 강둑

gorge, 협곡

gale, 강풍
P.1694 – §8 It was just such an evening gale that
caught the boat carrying Jesus over to the other side on this Sunday evening.
Three other boats containing some of the younger evangelists were trailing
after. This tempest was severe, notwithstanding that it was confined to
this region of the lake, there being no evidence of a storm on the western
shore. The wind was so strong that the waves began to wash over the boat.
The high wind had torn the sail away before the apostles could furl it,
and they were now entirely dependent on their oars as they laboriously
pulled for the shore, a little more than a mile and a half distant.
 tempest, 폭풍

furl, 접다, unfurl, 펼치다
P.1694 – §9 Meanwhile Jesus lay asleep in the stern
of the boat under a small overhead shelter. The Master was weary when
they left Bethsaida, and it was to secure rest that he had directed them
to sail him across to the other side. These ex-fishermen were strong and
experienced oarsmen, but this was one of the worst

P.1695 – §0 gales they had ever encountered. Although
the wind and the waves tossed their boat about as though it were a toy
ship, Jesus slumbered on undisturbed. Peter was at the right-hand oar
near the stern. When the boat began to fill with water, he dropped his
oar and, rushing over to Jesus, shook him vigorously in order to awaken
him, and when he was aroused, Peter said: “Master, don’t you know
we are in a violent storm? If you do not save us, we will all perish.”
A fresco painting in the Greek Orthodox Church in Capernaum.
P.1695 – §1 As Jesus came out in the rain, he looked
first at Peter, and then peering into the darkness at the struggling oarsmen,
he turned his glance back upon Simon Peter, who, in his agitation, had
not yet returned to his oar, and said: “Why are all of you so filled
with fear? Where is your faith? Peace, be quiet.” Jesus had hardly
uttered this rebuke to Peter and the other apostles, he had hardly bidden
Peter seek peace wherewith to quiet his troubled soul, when the disturbed
atmosphere, having established its equilibrium, settled down into a great
calm. 		 
 

The angry waves almost immediately subsided, while the dark clouds,
having spent themselves in a short shower, vanished, and the stars of
heaven shone overhead. All this was purely coincidental as far as we can
judge; but the apostles, particularly Simon Peter, never ceased to regard
the episode as a nature miracle. It was especially easy for the men of
that day to believe in nature miracles inasmuch as they firmly believed
that all nature was a phenomenon directly under the control of spirit
forces and supernatural beings.

 we = 중도자
P.1695 – §2 Jesus plainly explained to the twelve
that he had spoken to their troubled spirits and had addressed himself
to their fear-tossed minds, that he had not commanded the elements to
obey his word, but it was of no avail. The Master’s followers always persisted
in placing their own interpretation on all such coincidental occurrences.
From this day on they insisted on regarding the Master as having absolute
power over the natural elements. Peter never grew weary of reciting how
“even the winds and the waves obey him.”		 fear-tossed, 두려움에 빠진

of no avail = of no use, 소용 없다

 
 

P.1695 – §3 It was late in the evening when Jesus
and his associates reached the shore, and since it was a calm and beautiful
night, they all rested in the boats, not going ashore until shortly after
sunrise the next morning. When they were gathered together, about forty
in all, Jesus said: “Let us go up into yonder hills and tarry for
a few days while we ponder over the problems of the Father’s kingdom.”

  
6. THE KHERESA LUNATIC – P.1695

P.1695 – §4 Although most of the near-by eastern
shore of the lake sloped up gently to the highlands beyond, at this particular
spot there was a steep hillside, the shore in some places dropping sheer
down into the lake. Pointing up to the side of the near-by hill, Jesus
said: “Let us go up on this hillside for our breakfast and under
some of the shelters rest and talk.”

 lunatic, 미치광이
P.1695 – §5 This entire hillside was covered with
caverns which had been hewn out of the rock. Many of these niches were
ancient sepulchres. About halfway up the hillside on a small, relatively
level spot was the cemetery of the little village of Kheresa. As Jesus
and his associates passed near this burial ground, a lunatic who lived
in these hillside caverns rushed up to them. This demented man was well
known about these parts, having onetime been bound with fetters and chains
and confined in one of the grottos. Long since he had broken his shackles
and now roamed at will among the tombs and abandoned sepulchres.
 sepulchre < sepulchrum, burial place, 무덤

demented < dementare, 미치다,

fetter, 족쇄 (발에 묶는 쇄)

grotto, 작은 동굴, 석굴

shackle, 쇠고랑
 

P.1696 – §1 This man, whose name was Amos, was afflicted
with a periodic form of insanity. There were considerable spells when
he would find some clothing and deport himself fairly well among his fellows.
During one of these lucid intervals he had gone over to Bethsaida, where
he heard the preaching of Jesus and the apostles, and at that time had
become a halfhearted believer in the gospel of the kingdom. But soon a
stormy phase of his trouble appeared, and he fled to the tombs, where
he moaned, cried out aloud, and so conducted himself as to terrorize all
who chanced to meet him.

 deport oneself, 처신하다

lucid, 멀쩡한, 맑은
 

P.1696 – §2 When Amos recognized Jesus, he fell down
at his feet and exclaimed: “I know you, Jesus, but I am possessed
of many devils, and I beseech that you will not torment me.” This
man truly believed that his periodic mental affliction was due to the
fact that, at such times, evil or unclean spirits entered into him and
dominated his mind and body. His troubles were mostly emotional–his brain
was not grossly diseased.

 gross, 큰
P.1696 – §3 Jesus, looking down upon the man crouching
like an animal at his feet, reached down and, taking him by the hand,
stood him up and said to him: “Amos, you are not possessed of a devil;
you have already heard the good news that you are a son of God. I command
you to come out of this spell.” And when Amos heard Jesus speak these
words, there occurred such a transformation in his intellect that he was
immediately restored to his right mind and the normal control of his emotions.
By this time a considerable crowd had assembled from the near-by village,
and these people, augmented by the swine herders from the highland above
them, were astonished to see the lunatic sitting with Jesus and his followers,
in possession of his right mind and freely conversing with them.
  
P.1696 – §4 As the swine herders rushed into the
village to spread the news of the taming of the lunatic, the dogs charged
upon a small and untended herd of about thirty swine and drove most of
them over a precipice into the sea. And it was this incidental occurrence,
in connection with the presence of Jesus and the supposed miraculous curing
of the lunatic, that gave origin to the legend that Jesus had cured Amos
by casting a legion of devils out of him, and that these devils had entered
into the herd of swine, causing them forthwith to rush headlong to their
destruction in the sea below.

Before the day was over, this episode was
published abroad by the swine tenders, and the whole village believed
it. Amos most certainly believed this story; he saw the swine tumbling
over the brow of the hill shortly after his troubled mind had quieted
down, and he always believed that they carried with them the very evil
spirits which had so long tormented and afflicted him. And this had a
good deal to do with the permanency of his cure. It is equally true that
all of Jesus’ apostles (save Thomas) believed that the episode of the
swine was directly connected with the cure of Amos.

 tame, 길들이다

swine (돼지, 단수, 복수)

 
 

P.1696 – §5 Jesus did not obtain the rest he was
looking for. Most of that day he was thronged by those who came in response
to the word that Amos had been cured, and who were attracted by the story
that the demons had gone out of the lunatic into the herd of swine. And
so, after only one night of rest, early Tuesday morning Jesus and his
friends were awakened by a delegation of these swine-raising gentiles
who had come to urge that he depart from their midst. Said their spokesman
to Peter and Andrew: “Fishermen of Galilee, depart from us and take
your prophet with you. We know he is a holy man, but the

P.1697 – §0 gods of our country do not know him,
and we stand in danger of losing many swine. The fear of you has descended
upon us, so that we pray you to go hence.” And when Jesus heard them,
he said to Andrew, “Let us return to our place.”

  
P.1697 – §1 As they were about to depart, Amos besought
Jesus to permit him to go back with them, but the Master would not consent.
Said Jesus to Amos: “Forget not that you are a son of God. Return
to your own people and show them what great things God has done for you.”
And Amos went about publishing that Jesus had cast a legion of devils
out of his troubled soul, and that these evil spirits had entered into
a herd of swine, driving them to quick destruction. And he did not stop
until he had gone into all the cities of the Decapolis, declaring what
great things Jesus had done for him.