b156 (영한)

By encyclo3 March 15, 2025 제4부

P.1734 – §1 On Friday afternoon, June
10, Jesus and his associates arrived in the environs of Sidon, where they
stopped at the home of a well-to-do woman who had been a patient in the
Bethsaida hospital during the times when Jesus was at the height of his
popular favor. The evangelists and the apostles were lodged with her friends
in the immediate neighborhood, and they rested over the Sabbath day amid
these refreshing surroundings. They spent almost two and one-half weeks
in Sidon and vicinity before they prepared to visit the coast cities to
the north.

P.1734 – §2 This June Sabbath day was one of great
quiet. The evangelists and apostles were altogether absorbed in their
meditations regarding the discourses of the Master on religion to which
they had listened en route to Sidon. They were all able to appreciate
something of what he had told them, but none of them fully grasped the
import of his teaching.

environ, surroundings, 주위

popular favor, 인기

vicinity < vicinitas 근방

en route, 가는 길에

import, 중요성

1. THE SYRIAN WOMAN – P.1734

P.1734 – §3 There lived near the home of Karuska,
where the Master lodged, a Syrian woman who had heard much of Jesus as
a great healer and teacher, and on this Sabbath afternoon she came over,
bringing her little daughter. The child, about twelve years old, was afflicted
with a grievous nervous disorder characterized by convulsions and other
distressing manifestations.

grievous, 비통한

convulsion, 발작, 경련
P.1734 – §4 Jesus had charged his associates to tell
no one of his presence at the home of Karuska, explaining that he desired
to have a rest. While they had obeyed their Master’s instructions, the
servant of Karuska had gone over to the house of this Syrian woman, Norana,
to inform her that Jesus lodged at the home of her mistress and had urged
this anxious mother to bring her afflicted daughter for healing. This
mother, of course, believed that her child was possessed by a demon, an
unclean spirit.
 mistress, 여왕,
P.1734 – §5 When Norana arrived with her daughter,
the Alpheus twins explained through an interpreter that the Master was
resting and could not be disturbed; whereupon Norana replied that she
and the child would remain right there until the Master had finished his
rest. Peter also endeavored to reason with her and to persuade her to
go home. He explained that Jesus was weary with much teaching and healing,
and that he had come to Phoenicia for a period of quiet and rest. But
it was futile; Norana would not leave. To Peter’s entreaties she replied
only: "I will not depart until I have seen your Master. I know he
can cast the demon out of my child, and I will not go until the healer
has looked upon my daughter."

reason, 논리적으로 따지다

futile, 헛일

P.1734 – §6 Then Thomas sought to send the woman
away but met only with failure. To him she said: "I have faith that
your Master can cast out this demon which

P.1735 – §0 torments my child. I have heard of his
mighty works in Galilee, and I believe in him. What has happened to you,
his disciples, that you would send away those who come seeking your Master’s
help?" And when she had thus spoken, Thomas withdrew.

 torment, 괴롭히다

 

P.1735 – §1 Then came forward Simon Zelotes to remonstrate
with Norana. Said Simon: "Woman, you are a Greek-speaking gentile.
It is not right that you should expect the Master to take the bread intended
for the children of the favored household and cast it to the dogs."
But Norana refused to take offense at Simon’s thrust. She replied only:
"Yes, teacher, I understand your words. I am only a dog in the eyes
of the Jews, but as concerns your Master, I am a believing dog. I am determined
that he shall see my daughter, for I am persuaded that, if he shall but
look upon her, he will heal her. And even you, my good man, would not
dare to deprive the dogs of the privilege of obtaining the crumbs which
chance to fall from the children’s table."

remonstrate, 항의하다 (보여주다)

thrust, 찌르다 (깊히 공격하다)

 

P.1735 – §2 At just this time the little girl was
seized with a violent convulsion before them all, and the mother cried
out: "There, you can see that my child is possessed by an evil spirit.
If our need does not impress you, it would appeal to your Master, who
I have been told loves all men and dares even to heal the gentiles when
they believe. You are not worthy to be his disciples. I will not go until
my child has been cured."

  

P.1735 – §3 Jesus, who had heard all of this conversation
through an open window, now came outside, much to their surprise, and
said: "O woman, great is your faith, so great that I cannot withhold
that which you desire; go your way in peace. Your daughter already has
been made whole." And the little girl was well from that hour. As
Norana and the child took leave, Jesus entreated them to tell no one of
this occurrence; and while his associates did comply with this request,
the mother and the child ceased not to proclaim the fact of the little
girl’s healing throughout all the countryside and even in Sidon, so much
so that Jesus found it advisable to change his lodgings within a few days.

  
P.1735 – §4 The next day, as Jesus taught his apostles,
commenting on the cure of the daughter of the Syrian woman, he said: "And
so it has been all the way along; you see for yourselves how the gentiles
are able to exercise saving faith in the teachings of the gospel of the
kingdom of heaven. Verily, verily, I tell you that the Father’s kingdom
shall be taken by the gentiles if the children of Abraham are not minded
to show faith enough to enter therein."
 advisable, 현명한

2. TEACHING IN SIDON – P.1735

P.1735 – §5 In entering Sidon, Jesus and his associates
passed over a bridge, the first one many of them had ever seen. As they
walked over this bridge, Jesus, among other things, said: "This world
is only a bridge; you may pass over it, but you should not think to build
a dwelling place upon it."

  

 

P.1735 – §6 As the twenty-four began their labors
in Sidon, Jesus went to stay in a home just north of the city, the house
of Justa and her mother, Bernice. Jesus taught the twenty-four each morning
at the home of Justa, and they went abroad in Sidon to teach and preach
during the afternoons and evenings.

  

P.1735 – §7 The apostles and the evangelists were
greatly cheered by the manner in which the gentiles of Sidon received
their message; during their short sojourn

P.1736 – §0 many were added to the kingdom. This
period of about six weeks in Phoenicia was a very fruitful time in the
work of winning souls, but the later Jewish writers of the Gospels were
wont lightly to pass over the record of this warm reception of Jesus’
teachings by these gentiles at this very time when such a large number
of his own people were in hostile array against him.

 (be) wont to, 하는 버릇이 있다. 문어

 

P.1736 – §1 In many ways these gentile believers
appreciated Jesus’ teachings more fully than the Jews. Many of these Greek-speaking
Syrophoenicians came to know not only that Jesus was like God but also
that God was like Jesus. These so-called heathen achieved a good understanding
of the Master’s teachings about the uniformity of the laws of this world
and the entire universe. They grasped the teaching that God is no respecter
of persons, races, or nations; that there is no favoritism with the Universal
Father; that the universe is wholly and ever law-abiding and unfailingly
dependable. These gentiles were not afraid of Jesus; they dared to accept
his message. All down through the ages men have not been unable to comprehend
Jesus; they have been afraid to.

syro – 시리아

no respector of persons, 사람을 차별하지 않는 분

favoritism, 편애

P.1736 – §2 Jesus made it clear to the twenty-four
that he had not fled from Galilee because he lacked courage to confront
his enemies. They comprehended that he was not yet ready for an open clash
with established religion, and that he did not seek to become a martyr.
It was during one of these conferences at the home of Justa that the Master
first told his disciples that "even though heaven and earth shall
pass away, my words of truth shall not."

martyr, 순교자

pass away, 사라지다

 

P.1736 – §3 The theme of Jesus’ instructions during
the sojourn at Sidon was spiritual progression. He told them they could
not stand still; they must go forward in righteousness or retrogress into
evil and sin. He admonished them to "forget those things which are
in the past while you push forward to embrace the greater realities of
the kingdom." He besought them not to be content with their childhood
in the gospel but to strive for the attainment of the full stature of
divine sonship in the communion of the spirit and in the fellowship of
believers.

retrogress, retro = back, backstep. 후퇴하다

content with, 만족한

 

P.1736 – §4 Said Jesus: "My disciples must not
only cease to do evil but learn to do well; you must not only be cleansed
from all conscious sin, but you must refuse to harbor even the feelings
of guilt. If you confess your sins, they are forgiven; therefore must
you maintain a conscience void of offense."

 conscience, 양심
P.1736 – §5 Jesus greatly enjoyed the keen sense
of humor which these gentiles exhibited. It was the sense of humor displayed
by Norana, the Syrian woman, as well as her great and persistent faith,
that so touched the Master’s heart and appealed to his mercy. Jesus greatly
regretted that his people–the Jews–were so lacking in humor. He once
said to Thomas: "My people take themselves too seriously; they are
just about devoid of an appreciation of humor. The burdensome religion
of the Pharisees could never have had origin among a people with a sense
of humor. They also lack consistency; they strain at gnats and swallow
camels."

appeal, 호소하다

바리새인의 규칙은 유머가 없기 때문

consistency, 일관성

3. THE JOURNEY UP THE COAST – P.1736

P.1736 – §6 On Tuesday, June 28, the Master and his
associates left Sidon, going up the coast to Porphyreon and Heldua. They
were well received by the gentiles, and many were added to the kingdom
during this week of teaching and preaching. The apostles preached in Porphyreon
and the evangelists taught in Heldua.

 
P.1737 – §0 While the twenty-four were thus engaged
in their work, Jesus left them for a period of three or four days, paying
a visit to the coast city of Beirut, where he visited with a Syrian named
Malach, who was a believer, and who had been at Bethsaida the year before.
  
P.1737 – §1 On Wednesday, July 6, they all returned
to Sidon and tarried at the home of Justa until Sunday morning, when they
departed for Tyre, going south along the coast by way of Sarepta, arriving
at Tyre on Monday, July 11. By this time the apostles and the evangelists
were becoming accustomed to working among these so-called gentiles, who
were in reality mainly descended from the earlier Canaanite tribes of
still earlier Semitic origin. All of these peoples spoke the Greek language.
It was a great surprise to the apostles and evangelists to observe the
eagerness of these gentiles to hear the gospel and to note the readiness
with which many of them believed.
  

4. AT TYRE – P.1737

P.1737 – §2 From July 11 to July 24 they taught in
Tyre. Each of the apostles took with him one of the evangelists, and thus
two and two they taught and preached in all parts of Tyre and its environs.
The polyglot population of this busy seaport heard them gladly, and many
were baptized into the outward fellowship of the kingdom. Jesus maintained
his headquarters at the home of a Jew named Joseph, a believer, who lived
three or four miles south of Tyre, not far from the tomb of Hiram who
had been king of the city-state of Tyre during the times of David and
Solomon.

Alexander’s mole (둑길, 방파제).

In 332 BC, Alexander built two 1km-long causeways (둑길). Timber, stone, rubble 을 사용.

massacred 8000 civilians, 30,000 women and children were sold into slavery.

2000Tyrians were crucified.

Melkart temple, 페니키아인이 믿는 신. 이 외에도 바알을 믿었다.

P.1737 – §3 Daily, for this period of two weeks,
the apostles and evangelists entered Tyre by way of Alexander’s mole to
conduct small meetings, and each night most of them would return to the
encampment at Joseph’s house south of the city. Every day believers came
out from the city to talk with Jesus at his resting place. The Master
spoke in Tyre only once, on the afternoon of July 20, when he taught the
believers concerning the Father’s love for all mankind and about the mission
of the Son to reveal the Father to all races of men. There was such an
interest in the gospel of the kingdom among these gentiles that, on this
occasion, the doors of the Melkarth temple were opened to him, and it
is interesting to record that in subsequent years a Christian church was
built on the very site of this ancient temple.

   멜카트 신전이 기독교 교회로 바뀌었다.
P.1737 – §4 Many of the leaders in the manufacture
of Tyrian purple, the dye that made Tyre and Sidon famous the world over,
and which contributed so much to their world-wide commerce and consequent
enrichment, believed in the kingdom. When, shortly thereafter, the supply
of the sea animals which were the source of this dye began to diminish,
these dye makers went forth in search of new habitats of these shellfish.
And thus migrating to the ends of the earth, they carried with them the
message of the fatherhood of God and the brotherhood of man–the gospel
of the kingdom.

5. JESUS’ TEACHING AT TYRE – P.1737

P.1737 – §5 On this Wednesday afternoon, in the course
of his address, Jesus first told his followers the story of the white
lily which rears its pure and snowy head high into the sunshine while
its roots are grounded in the slime and muck of the darkened soil beneath.
"Likewise," said he, "mortal man, while he has his

P.1738 – §0 roots of origin and being in the animal
soil of human nature, can by faith raise his spiritual nature up into
the sunlight of heavenly truth and actually bear the noble fruits of the
spirit."

muck, 거름, 퇴비

slime, 끈적이, 점액,

 

P.1738 – §1 It was during this same sermon that Jesus
made use of his first and only parable having to do with his own trade–carpentry.
In the course of his admonition to "Build well the foundations for
the growth of a noble character of spiritual endowments," he said:
"In order to yield the fruits of the spirit, you must be born of
the spirit. You must be taught by the spirit and be led by the spirit
if you would live the spirit-filled life among your fellows. But do not
make the mistake of the foolish carpenter who wastes valuable time squaring,
measuring, and smoothing his worm-eaten and inwardly rotting timber and
then, when he has thus bestowed all of his labor upon the unsound beam,
must reject it as unfit to enter into the foundations of the building
which he would construct to withstand the assaults of time and storm.

 

Let every man make sure that the intellectual and moral foundations of
character are such as will adequately support the superstructure of the
enlarging and ennobling spiritual nature, which is thus to transform the
mortal mind and then, in association with that re-created mind, is to
achieve the evolvement of the soul of immortal destiny. Your spirit nature–the
jointly created soul–is a living growth, but the mind and morals of the
individual are the soil from which these higher manifestations of human
development and divine destiny must spring. The soil of the evolving soul
is human and material, but the destiny of this combined creature of mind
and spirit is spiritual and divine."

carpentry, 목수 일

fruits of the spirit, 영의 열매

if you would, 무엇을 하고 싶다면

assault, 공격

superstructure, 상부 구조

living, 살아 있는

P.1738 – §2 On the evening of this same day Nathaniel
asked Jesus: "Master, why do we pray that God will lead us not into
temptation when we well know from your revelation of the Father that he
never does such things?" Jesus answered Nathaniel:

  

 

P.1738 – §3 "It is not strange that you ask
such questions seeing that you are beginning to know the Father as I know
him, and not as the early Hebrew prophets so dimly saw him. You well know
how our forefathers were disposed to see God in almost everything that
happened. They looked for the hand of God in all natural occurrences and
in every unusual episode of human experience. They connected God with
both good and evil. They thought he softened the heart of Moses and hardened
the heart of Pharaoh. When man had a strong urge to do something, good
or evil, he was in the habit of accounting for these unusual emotions
by remarking: `The Lord spoke to me saying, do thus and so, or go here
and there.’ Accordingly, since men so often and so violently ran into
temptation, it became the habit of our forefathers to believe that God
led them thither for testing, punishing, or strengthening.

But you, indeed,
now know better. You know that men are all too often led into temptation
by the urge of their own selfishness and by the impulses of their animal
natures. When you are in this way tempted, I admonish you that, while
you recognize temptation honestly and sincerely for just what it is, you
intelligently redirect the energies of spirit, mind, and body, which are
seeking expression, into higher channels and toward more idealistic goals.
In this way may you transform your temptations into the highest types
of uplifting mortal ministry while you almost wholly avoid these wasteful
and weakening conflicts between the animal and spiritual natures.

하나님이 어떤 방향으로 사람을 몰았다고 생각하는 버릇이 생겼다.

 

 

P.1738 – §4 "But let me warn you against the
folly of undertaking to surmount temptation by the effort of supplanting
one desire by another and supposedly superior

P.1739 – §0 desire through the mere force of the
human will. If you would be truly triumphant over the temptations of the
lesser and lower nature, you must come to that place of spiritual advantage
where you have really and truly developed an actual interest in, and love
for, those higher and more idealistic forms of conduct which your mind
is desirous of substituting for these lower and less idealistic habits
of behavior that you recognize as temptation. You will in this way be
delivered through spiritual transformation rather than be increasingly
overburdened with the deceptive suppression of mortal desires. The old
and the inferior will be forgotten in the love for the new and the superior.
Beauty is always triumphant over ugliness in the hearts of all who are
illuminated by the love of truth. There is mighty power in the expulsive
energy of a new and sincere spiritual affection. And again I say to you,
be not overcome by evil but rather overcome evil with good."

 expulsive < expel = ex + pellere (drive)

 

P.1739 – §1 Long into the night the apostles and
evangelists continued to ask questions, and from the many answers we would
present the following thoughts, restated in modern phraseology:

  
P.1739 – §2 Forceful ambition, intelligent judgment,
and seasoned wisdom are the essentials of material success. Leadership
is dependent on natural ability, discretion, will power, and determination.
Spiritual destiny is dependent on faith, love, and devotion to truth–hunger
and thirst for righteousness–the wholehearted desire to find God and
to be like him.
  
P.1739 – §3 Do not become discouraged by the discovery
that you are human. Human nature may tend toward evil, but it is not inherently
sinful. Be not downcast by your failure wholly to forget some of your
regrettable experiences. The mistakes which you fail to forget in time
will be forgotten in eternity. Lighten your burdens of soul by speedily
acquiring a long-distance view of your destiny, a universe expansion of
your career.

한 생애에서 잊지 못할 잘못은 영원 속에 파묻혀 잊게 된다.

장기 관점 = 영원의 관점
P.1739 – §4 Make not the mistake of estimating the
soul’s worth by the imperfections of the mind or by the appetites of the
body. Judge not the soul nor evaluate its destiny by the standard of a
single unfortunate human episode. Your spiritual destiny is conditioned
only by your spiritual longings and purposes.
 운명은 영적 목표와 갈망에 조건을 받는다
P.1739 – §5 Religion is the exclusively spiritual
experience of the evolving immortal soul of the God-knowing man, but moral
power and spiritual energy are mighty forces which may be utilized in
dealing with difficult social situations and in solving intricate economic
problems. These moral and spiritual endowments make all levels of human
living richer and more meaningful.
  
P.1739 – §6 You are destined to live a narrow and
mean life if you learn to love only those who love you. Human love may
indeed be reciprocal, but divine love is outgoing in all its satisfaction-seeking.
The less of love in any creature’s nature, the greater the love need,
and the more does divine love seek to satisfy such need. Love is never
self-seeking, and it cannot be self-bestowed. Divine love cannot be self-contained;
it must be unselfishly bestowed.

mean life, 평범한, 초라한

reciprocal, 주고 받는
P.1739 – §7 Kingdom believers should possess an implicit
faith, a whole-souled belief, in the certain triumph of righteousness.
Kingdom builders must be undoubting of the truth of the gospel of eternal
salvation. Believers must increasingly learn how to step aside from the
rush of life–escape the harassments of material existence–while they
refresh the soul, inspire the mind, and renew the spirit by worshipful
communion.		 implicit, 암시된, 절대적

P.1739 – §8 God-knowing individuals are not discouraged
by misfortune or downcast by disappointment. Believers are immune to the
depression consequent upon

P.1740 – §0 purely material upheavals; spirit livers
are not perturbed by the episodes of the material world. Candidates for
eternal life are practitioners of an invigorating and constructive technique
for meeting all of the vicissitudes and harassments of mortal living.
Every day a true believer lives, he finds it easier to do the right thing.

 immune < in + munis (ready for public service), 면제된, 면역

 

P.1740 – §1 Spiritual living mightily increases true
self-respect. But self-respect is not self-admiration. Self-respect is
always co-ordinate with the love and service of one’s fellows. It is not
possible to respect yourself more than you love your neighbor; the one
is the measure of the capacity for the other.

self respect, 자존심

self admiration, 자화 자찬

이웃을 사랑하는 정도가 자존심의 한계이다.
P.1740 – §2 As the days pass, every true believer
becomes more skillful in alluring his fellows into the love of eternal
truth. Are you more resourceful in revealing goodness to humanity today
than you were yesterday? Are you a better righteousness recommender this
year than you were last year? Are you becoming increasingly artistic in
your technique of leading hungry souls into the spiritual kingdom?
  
P.1740 – §3 Are your ideals sufficiently high to
insure your eternal salvation while your ideas are so practical as to
render you a useful citizen to function on earth in association with your
mortal fellows? In the spirit, your citizenship is in heaven; in the flesh,
you are still citizens of the earth kingdoms. Render to the Caesars the
things which are material and to God those which are spiritual.
 in the spirit, 정신을 따라, 기백을 살리면
P.1740 – §4 The measure of the spiritual capacity
of the evolving soul is your faith in truth and your love for man, but
the measure of your human strength of character is your ability to resist
the holding of grudges and your capacity to withstand brooding in the
face of deep sorrow. Defeat is the true mirror in which you may honestly
view your real self.

hold grudges, 불평을 품다

brood over, 골똘이 생각하다, 생각을 품다
P.1740 – §5 As you grow older in years and more experienced
in the affairs of the kingdom, are you becoming more tactful in dealing
with troublesome mortals and more tolerant in living with stubborn associates?
Tact is the fulcrum of social leverage, and tolerance is the earmark of
a great soul. If you possess these rare and charming gifts, as the days
pass you will become more alert and expert in your worthy efforts to avoid
all unnecessary social misunderstandings. Such wise souls are able to
avoid much of the trouble which is certain to be the portion of all who
suffer from lack of emotional adjustment, those who refuse to grow up,
and those who refuse to grow old gracefully.

refuse to grow up, 나이가 들어도 성숙하지 않은 자,

regardless of your deserts (= merits in Italian, German), (사막이 아니라) 공적에 상관 없이

Latin root: deservire (deserve, serve well)

"Just deserts" (마땅한 인정) refers what someone deservs, whether reward or punishment.
P.1740 – §6 Avoid dishonesty and unfairness in all
your efforts to preach truth and proclaim the gospel. Seek no unearned
recognition and crave no undeserved sympathy. Love, freely receive from
both divine and human sources regardless of your deserts, and love freely
in return. But in all other things related to honor and adulation seek
only that which honestly belongs to you.
  
P.1740 – §7 The God-conscious mortal is certain of
salvation; he is unafraid of life; he is honest and consistent. He knows
how bravely to endure unavoidable suffering; he is uncomplaining when
faced by inescapable hardship.
  
P.1740 – §8 The true believer does not grow weary
in well-doing just because he is thwarted. Difficulty whets the ardor
of the truth lover, while obstacles only challenge the exertions of the
undaunted kingdom builder.

grow weary, 지치다

thwart, 방해하다, 좌절시키다.

 

P.1740 – §9 And many other things Jesus taught them
before they made ready to depart from Tyre.

P.1740 – §10 The day before Jesus left Tyre for the
return to the region of the Sea of Galilee, he called his associates together
and directed the twelve evangelists to

P.1741 – §0 go back by a route different from that
which he and the twelve apostles were to take. And after the evangelists
here left Jesus, they were never again so intimately associated with him.

  

6. THE RETURN FROM PHOENICIA – P.1741

 

P.1741 – §1 About noon on Sunday, July 24, Jesus
and the twelve left the home of Joseph, south of Tyre, going down the
coast to Ptolemais. Here they tarried for a day, speaking words of comfort
to the company of believers resident there. Peter preached to them on
the evening of July 25.

  
P.1741 – §2 On Tuesday they left Ptolemais, going
east inland to near Jotapata by way of the Tiberias road. Wednesday they
stopped at Jotapata and instructed the believers further in the things
of the kingdom. Thursday they left Jotapata, going north on the Nazareth-Mount
Lebanon trail to the village of Zebulun, by way of Ramah. They held meetings
at Ramah on Friday and remained over the Sabbath. They reached Zebulun
on Sunday, the 31st, holding a meeting that evening and departing the
next morning.
 inland, 내륙으로
P.1741 – §3 Leaving Zebulun, they journeyed over
to the junction with the Magdala-Sidon road near Gischala, and thence
they made their way to Gennesaret on the western shores of the lake of
Galilee, south of Capernaum, where they had appointed to meet with David
Zebedee, and where they intended to take counsel as to the next move to
be made in the work of preaching the gospel of the kingdom.
  

 

P.1741 – §4 During a brief conference with David
they learned that many leaders were then gathered together on the opposite
side of the lake near Kheresa, and accordingly, that very evening a boat
took them across. For one day they rested quietly in the hills, going
on the next day to the park, near by, where the Master once fed the five
thousand. Here they rested for three days and held daily conferences,
which were attended by about fifty men and women, the remnants of the
once numerous company of believers resident in Capernaum and its environs.

  

P.1741 – §5 While Jesus was absent from Capernaum
and Galilee, the period of the Phoenician sojourn, his enemies reckoned
that the whole movement had been broken up and concluded that Jesus’ haste
in withdrawing indicated he was so thoroughly frightened that he would
not likely ever return to bother them. All active opposition to his teachings
had about subsided. The believers were beginning to hold public meetings
once more, and there was occurring a gradual but effective consolidation
of the tried and true survivors of the great sifting through which the
gospel believers had just passed.

reckon, 간주하다, 계산하다

subside, 가라앉다

tried and true survivors, 시련을 겪고 살아남은 자.

sift, 체질해서 거르다.
P.1741 – §6 Philip, the brother of Herod, had become
a halfhearted believer in Jesus and sent word that the Master was free
to live and work in his domains.
  
P.1741 – §7 The mandate to close the synagogues of
all Jewry to the teachings of Jesus and all his followers had worked adversely
upon the scribes and Pharisees. Immediately upon Jesus’ removing himself
as an object of controversy, there occurred a reaction among the entire
Jewish people; there was general resentment against the Pharisees and
the Sanhedrin leaders at Jerusalem. Many of the rulers of the synagogues
began surreptitiously to open their synagogues to Abner and his associates,
claiming that these teachers were followers of John and not disciples
of Jesus.

mandate, 명령, = manu + dare

surreptitious < sur (secretly) + rapere (seize)

P.1741 – §8 Even Herod Antipas experienced a change
of heart and, on learning that Jesus was sojourning across the lake in
the territory of his brother Philip, sent

P.1742 – §0 word to him that, while he had signed
warrants for his arrest in Galilee, he had not so authorized his apprehension
in Perea, thus indicating that Jesus would not be molested if he remained
outside of Galilee; and he communicated this same ruling to the Jews at
Jerusalem.

a change of heart, 마음이 변하다

warrant, (체포) 영장

ruling, 판결문

 

P.1742 – §1 And that was the situation about the
first of August, A.D. 29, when the Master returned from the Phoenician
mission and began the reorganization of his scattered, tested, and depleted
forces for this last and eventful year of his mission on earth.

issues of ballt, 쟁점

deplete, 고갈시키다

 

P.1742 – §2 The issues of battle are clearly drawn
as the Master and his associates prepare to begin the proclamation of
a new religion, the religion of the spirit of the living God who dwells
in the minds of men.