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| Kiri 145. Neli sündmusrohket päeva Kapernaumas |
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Kiri 147. Vahepealne Jeruusalemma külastamine |
FIRST PREACHING TOUR OF GALILEE
ESIMENE JUTLUSTAMISREIS GALILEAS
1955 146:0.1 THE first public preaching tour of Galilee began on Sunday, January 18, A.D. 28, and continued for about two months, ending with the return to Capernaum on March 17. On this tour Jesus and the twelve apostles, assisted by the former apostles of John, preached the gospel and baptized believers in Rimmon, Jotapata, Ramah, Zebulun, Iron, Gischala, Chorazin, Madon, Cana, Nain, and Endor. In these cities they tarried and taught, while in many other smaller towns they proclaimed the gospel of the kingdom as they passed through.
2010 146:0.1 ESIMENE avalik jutlustamisreis Galileas algas pühapäeval, 18. jaanuaril 28. a pKr, kestis ligikaudu kaks kuud ja lõppes tagasipöördumisega Kapernauma 17. märtsil. Sel reisil jutlustasid Jeesus ja kaksteist apostlit Johannese endiste apostlite abiga evangeeliumi ja ristisid uskujaid Rimmonis, Jotapatas, Raamas, Sebulonis, Jireonis, Gischalas, Korasinis, Maadonis, Kaanas, Nainis ja Een-Dooris. Nad jäid neisse linnadesse mõneks ajaks õpetama, aga paljudes teistes väiksemates linnades kuulutasid nad taevariigi evangeeliumi vaid neist läbi rännates.
1955 146:0.2 This was the first time Jesus permitted his associates to preach without restraint. On this tour he cautioned them on only three occasions; he admonished them to remain away from Nazareth and to be discreet when passing through Capernaum and Tiberias. It was a source of great satisfaction to the apostles at last to feel they were at liberty to preach and teach without restriction, and they threw themselves into the work of preaching the gospel, ministering to the sick, and baptizing believers, with great earnestness and joy.
2010 146:0.2 See oli esimene kord, kui Jeesus lubas oma kaaslastel jutlustada, ilma et ta neid tagasi oleks hoidnud. Ta manitses neid sel reisil ettevaatusele ainult kolmel korral, soovitades hoiduda eemale Naatsaretist ja jääda Kapernauma ning Tibeeriat läbides tagasihoidlikuks. Apostlitele pakkus suurt rahuldust tunne, et nad olid lõpuks vabad piiranguteta jutlustama ja õpetama, ning nad asusid hoogsalt, südamest ja rõõmuga evangeeliumi kuulutama, haigete eest hoolitsema ja uskujaid ristima.
1. PREACHING AT RIMMON
1. JUTLUSTAMINE RIMMONIS
1955 146:1.1 The small city of Rimmon had once been dedicated to the worship of a Babylonian god of the air, Ramman. Many of the earlier Babylonian and later Zoroastrian teachings were still embraced in the beliefs of the Rimmonites; therefore did Jesus and the twenty-four devote much of their time to the task of making plain the difference between these older beliefs and the new gospel of the kingdom. Peter here preached one of the great sermons of his early career on “Aaron and the Golden Calf.”
2010 146:1.1 Väike Rimmoni linn oli olnud kord pühendatud Baabüloni õhujumala Rammani palveldamisele. Rimmonlaste tõekspidamistes sisaldus veel palju varaseid baabüloni ja hilisemaid zoroastriusu õpetusi, seepärast pühendasid Jeesus ja kakskümmend neli apostlit väga palju aega sellele, et selgitada nende varasemate uskumuste ja uue, taevariigi evangeeliumi vahet. Peetrus pidas siin ühe oma varase elujärgu suurimatest jutlustest teemal „Aaron ja kuldvasikas”[1].
1955 146:1.2 Although many of the citizens of Rimmon became believers in Jesus’ teachings, they made great trouble for their brethren in later years. It is difficult to convert nature worshipers to the full fellowship of the adoration of a spiritual ideal during the short space of a single lifetime.
2010 146:1.2 Ehkki paljud Rimmoni elanikud hakkasid Jeesuse õpetusi uskuma, valmistasid nad oma vendadele hilisematel aastatel suurt muret. Ühe lühikese inimelu jooksul on raske pöörata looduse palveldajaid vaimse ideaali jumaldajate vennaskonda.
1955 146:1.3 Many of the better of the Babylonian and Persian ideas of light and darkness, good and evil, time and eternity, were later incorporated in the doctrines of so-called Christianity, and their inclusion rendered the Christian teachings more immediately acceptable to the peoples of the Near East. In like manner, the inclusion of many of Plato’s theories of the ideal spirit or invisible patterns of all things visible and material, as later adapted by Philo to the Hebrew theology, made Paul’s Christian teachings more easy of acceptance by the western Greeks.
2010 146:1.3 Paljud babüloonia ja pärsia paremad ideed valgusest ja pimedusest, heast ja kurjast, ajast ja igavikust lülitati hiljem niinimetatud ristiusu doktriinidesse ja nende kaasahaaramine muutis ristiusuõpetused Lähis-Ida rahvastele vahetumalt vastuvõetavateks. Samamoodi said ka Pauluse ristiusuõpetused läänekreeklastele kergemini vastuvõetavateks, kui neisse lülitati paljud Platoni teooriad ideaalsest vaimust ehk kõigi nähtavate ja aineliste asjade nähtamatutest algkujudest, mille Philon hiljem heebrea teoloogiaga kohandas.
1955 146:1.4 It was at Rimmon that Todan first heard the gospel of the kingdom, and he later carried this message into Mesopotamia and far beyond. He was among the first to preach the good news to those who dwelt beyond the Euphrates.
2010 146:1.4 Just Rimmonis kuulis Todan esmakordselt taevariigi evangeeliumi ja ta kandis selle sõnumi hiljem Mesopotaamiasse ja veel kaugemalegi. Ta oli üks esimesi, kes hakkas jutlustama rõõmusõnumit teisel pool Eufrati jõge.
2. AT JOTAPATA
2. JOTAPATAS
1955 146:2.1 While the common people of Jotapata heard Jesus and his apostles gladly and many accepted the gospel of the kingdom, it was the discourse of Jesus to the twenty-four on the second evening of their sojourn in this small town that distinguishes the Jotapata mission. Nathaniel was confused in his mind about the Master’s teachings concerning prayer, thanksgiving, and worship, and in response to his question Jesus spoke at great length in further explanation of his teaching. Summarized in modern phraseology, this discourse may be presented as emphasizing the following points:
2010 146:2.1 Ehkki lihtrahvas kuulas Jeesust ja tema apostleid Jotapatas rõõmuga ja paljud võtsid taevariigi evangeeliumi vastu, oli Jeesuse kõne kahekümne nelja ees teisel selles väikelinnas viibimise õhtul see, mis tõstab Jotapata-misjoniretke esile. Naatanael oli sattunud Meistri õpetusest palve, tänupalve ja palveldamise kohta segadusse ja vastuseks tema küsimusele selgitas Jeesus oma õpetust väga põhjalikult. Nüüdisaegses sõnastuses võib sellest teha kokkuvõtte järgmiste põhipunktidena:
1955 146:2.2 1. The conscious and persistent regard for iniquity in the heart of man gradually destroys the prayer connection of the human soul with the spirit circuits of communication between man and his Maker. Naturally God hears the petition of his child, but when the human heart deliberately and persistently harbors the concepts of iniquity, there gradually ensues the loss of personal communion between the earth child and his heavenly Father.
2010 146:2.2 1. Pahe teadlik ja pidev hoidmine inimsüdames hävitab järk-järgult inimhinge palveseose inimese ja tema Looja vaheliste vaimuringluste ühendusega[2]. Jumal muidugi kuuleb oma lapse palvet, aga kui inimsüda endas tahtlikult ja järjekindlalt pahelisi arusaamu haub, kaob järk-järgult maise lapse ja tema taevase Isa vaheline isiklik osadus.
1955 146:2.3 2. That prayer which is inconsistent with the known and established laws of God is an abomination to the Paradise Deities. If man will not listen to the Gods as they speak to their creation in the laws of spirit, mind, and matter, the very act of such deliberate and conscious disdain by the creature turns the ears of spirit personalities away from hearing the personal petitions of such lawless and disobedient mortals. Jesus quoted to his apostles from the Prophet Zechariah: “But they refused to hearken and pulled away the shoulder and stopped their ears that they should not hear. Yes, they made their hearts adamant like a stone, lest they should hear my law and the words which I sent by my spirit through the prophets; therefore did the results of their evil thinking come as a great wrath upon their guilty heads. And so it came to pass that they cried for mercy, but there was no ear open to hear.” And then Jesus quoted the proverb of the wise man who said: “He who turns away his ear from hearing the divine law, even his prayer shall be an abomination.”
2010 146:2.3 2. Jumala teadaolevate ja juurdunud seadustega vastuolus olev palve on Paradiisi Jumalustele jäle. Kui inimene ei kuula Jumalate juttu oma loodule vaimu, meele ja aine seadustest, pöörab see loodud-olendi tahtlik ja teadlik põlguseväljendus vaimisiksuste kõrvad nende seadusteta ja sõnakuulmatute surelike isiklikelt palvetelt kõrvale. Jeesus tsiteeris oma apostlitele prohvet Sakarjat: „Aga nad tõrkusid tähele panemast ja tegid oma kaela kangeks ja kõrvad kurdiks kuulma. Ja nad tegid oma südame kivisarnaseks, et mitte kuulda seadust ja sõnu, mis ma olin läkitanud oma vaimuga prohvetite läbi, seepärast tulid nende kurjade mõtete tagajärjed suure vihana nende süüdlaste peade peale. Ja nii juhtus, et nad palusid halastust, aga ükski kõrv neid ei kuulnud[3].” Siis tsiteeris Jeesus targa mehe õpetussõna: „Kes pöörab oma kõrva ära jumalikku seadust kuulmast, selle palvegi on jäledus[4].”
1955 146:2.4 3. By opening the human end of the channel of the God-man communication, mortals make immediately available the ever-flowing stream of divine ministry to the creatures of the worlds. When man hears God’s spirit speak within the human heart, inherent in such an experience is the fact that God simultaneously hears that man’s prayer. Even the forgiveness of sin operates in this same unerring fashion. The Father in heaven has forgiven you even before you have thought to ask him, but such forgiveness is not available in your personal religious experience until such a time as you forgive your fellow men. God’s forgiveness in fact is not conditioned upon your forgiving your fellows, but in experience it is exactly so conditioned. And this fact of the synchrony of divine and human forgiveness was thus recognized and linked together in the prayer which Jesus taught the apostles.
2010 146:2.4 3. Jumala ja inimese vahelise sidekanali endapoolse avamisega teevad surelikud endale kohe kättesaadavaks maailmade loodud-olenditele suunatud jumaliku hoolekande pideva voo. Kui inimene kuuleb Jumala vaimu oma südames kõnelemas, kaasneb selle kogemusega inimese palve kuulmine Jumala poolt. Ka pattude andeksandmine toimib samal kõrvalekaldumatul viisil[5]. Taevaisa on teile andeks andnud juba enne, kui teile on pähe tulnud seda temalt paluda, kuid teie isiklikku usukogemusse jõuab see alles siis, kui te oma kaasinimestele andestate. Jumala andeksanni tingimuseks ei ole tegelikult, et te oma kaasinimestele andeks annaksite, kuid kogemuses on see täpselt sellisena tingitud. Seda jumaliku ja inimliku andeksandmise sünkroonsust tunnistati ja need ühendati omavahel palves, mille Jeesus apostlitele õpetas.
1955 146:2.5 4. There is a basic law of justice in the universe which mercy is powerless to circumvent. The unselfish glories of Paradise are not possible of reception by a thoroughly selfish creature of the realms of time and space. Even the infinite love of God cannot force the salvation of eternal survival upon any mortal creature who does not choose to survive. Mercy has great latitude of bestowal, but, after all, there are mandates of justice which even love combined with mercy cannot effectively abrogate. Again Jesus quoted from the Hebrew scriptures: “I have called and you refused to hear; I stretched out my hand, but no man regarded. You have set at naught all my counsel, and you have rejected my reproof, and because of this rebellious attitude it becomes inevitable that you shall call upon me and fail to receive an answer. Having rejected the way of life, you may seek me diligently in your times of suffering, but you will not find me.”
2010 146:2.5 4. Universumi ühe peamise seaduse kohaselt on halastus võimetu õiglusest mööda hiilima. Aja- ja ruumimaailmade üdini isekas loodud-olend ei saa Paradiisi isetut auhiilgust vastu võtta. Isegi Jumala lõpmatu armastus ei saa ühelegi surelikule loodud-olendile päästmist igavese ellujäämise näol peale sundida, kui too ei vali ellujäämist. Halastuse osutamiseks on palju võimalusi, kuid õiglusel on käske, mida isegi armastus koos halastusega ei saa tõhusalt tühistada. Jeesus tsiteeris taas heebrea pühakirju: „Ma olen kutsunud, aga te olete tõrkunud; olen sirutanud oma käe, aga ükski pole tähele pannud, ja et te pole hoolinud mitte ühestki minu nõust ega ole tahtnud mu noomimist, siis on selle mässulise suhtumise tõttu vältimatu, et kui te mind hüüate, ei saa te vastust. Olles loobunud elu teest, võite te mind kannatusteaegadel usinalt otsida, kuid mitte leida.”[6]
1955 146:2.6 5. They who would receive mercy must show mercy; judge not that you be not judged. With the spirit with which you judge others you also shall be judged. Mercy does not wholly abrogate universe fairness. In the end it will prove true: “Whoso stops his ears to the cry of the poor, he also shall some day cry for help, and no one will hear him.” The sincerity of any prayer is the assurance of its being heard; the spiritual wisdom and universe consistency of any petition is the determiner of the time, manner, and degree of the answer. A wise father does not literally answer the foolish prayers of his ignorant and inexperienced children, albeit the children may derive much pleasure and real soul satisfaction from the making of such absurd petitions.
2010 146:2.6 5. Need, kes soovivad halastust vastu võtta, peavad seda ise ilmutama; ärge mõistke kohut, et teie üle kohut ei mõistetaks[7]. Teie üle mõistetakse kohut samas vaimus, nagu teie teiste üle kohut mõistate. Halastus ei tühista täielikult universumis õiglust. Lõpuks osutub tõeks: „Kes suleb oma kõrva viletsa hädakisale, see peab ka ise karjuma, vastust saamata[8].” Iga palve siirus kindlustab selle kuuldavõtmise; iga palve vaimne tarkus ja kooskõla universumiga määrab, millal, mil viisil ja mil määral sellele vastatakse. Tark isa ei vasta oma kogenematute laste rumalatele palvetele sõna-sõnalt, ehkki lastele võib nende absurdsete palvete esitamine palju rõõmu ja tõelist hingelist rahuldust pakkuda.
1955 146:2.7 6. When you have become wholly dedicated to the doing of the will of the Father in heaven, the answer to all your petitions will be forthcoming because your prayers will be in full accordance with the Father’s will, and the Father’s will is ever manifest throughout his vast universe. What the true son desires and the infinite Father wills IS. Such a prayer cannot remain unanswered, and no other sort of petition can possibly be fully answered.
2010 146:2.7 6. Kui te olete täielikult pühendunud taevase Isa tahte täitmisele, saavad kõik teie palved vastuse, sest need vastavad täielikult Isa tahtele ja Isa tahe avaldub kõikjal kogu ta tohutu suures universumis[9]. Mida tõeline poeg soovib ja lõpmatu Isa tahab, see ka ON. Niisugune palve ei saa vastuseta jääda ja ühelegi muud liiki palvele ei ole võimalik täielikult vastata.
1955 146:2.8 7. The cry of the righteous is the faith act of the child of God which opens the door of the Father’s storehouse of goodness, truth, and mercy, and these good gifts have long been in waiting for the son’s approach and personal appropriation. Prayer does not change the divine attitude toward man, but it does change man’s attitude toward the changeless Father. The motive of the prayer gives it right of way to the divine ear, not the social, economic, or outward religious status of the one who prays.
2010 146:2.8 7. Õiglase hüüe on Jumala lapse usuväljendus, mis avab Isa headuse-, tõe- ja halastusevaramu ukse ning need head kingid on poja lähenemist ja isiklikku vastuvõttu ammu oodanud. Palve ei muuda Jumala suhtumist inimesse, kuid muudab inimese suhtumist muutumatusse Isasse. Tee jumaliku kõrva juurde avab palve ajend, mitte palvetaja sotsiaalne, majanduslik või väline religioosne seisund.
1955 146:2.9 8. Prayer may not be employed to avoid the delays of time or to transcend the handicaps of space. Prayer is not designed as a technique for aggrandizing self or for gaining unfair advantage over one’s fellows. A thoroughly selfish soul cannot pray in the true sense of the word. Said Jesus: “Let your supreme delight be in the character of God, and he shall surely give you the sincere desires of your heart.” “Commit your way to the Lord; trust in him, and he will act.” “For the Lord hears the cry of the needy, and he will regard the prayer of the destitute.”
2010 146:2.9 8. Palvet ei saa kasutada ajaliste viivituste vältimiseks ega ruumiliste takistuste ületamiseks. Palve ei ole mõeldud enese ülendamiseks ega kaasinimeste ees ebaõiglaste eeliste saavutamiseks. Täiesti isekas hing ei saa selle sõna tõelises mõttes palvetada. Jeesus ütles: „Tundke ülimat rõõmu Jumala olemuse üle ja ta täidab teie siirad südamesoovid[10].” „Andke end Issanda kätesse, usaldage teda ja ta tegutseb[11].” „Sest Issand kuuleb hädaliste hüüdu ja paneb tähele puudustkannatajate palvet[12].”
1955 146:2.10 9. “I have come forth from the Father; if, therefore, you are ever in doubt as to what you would ask of the Father, ask in my name, and I will present your petition in accordance with your real needs and desires and in accordance with my Father’s will.” Guard against the great danger of becoming self-centered in your prayers. Avoid praying much for yourself; pray more for the spiritual progress of your brethren. Avoid materialistic praying; pray in the spirit and for the abundance of the gifts of the spirit.
2010 146:2.10 9. „Ma olen tulnud Isa juurest; seega, kui te peaksite kunagi kahtlema selles, mida te Isalt peaksite küsima, küsige minu nimel ning ma esitan teie palve vastavalt teie tegelikele vajadustele ja soovidele ja oma Isa tahtele.” Hoiduge suurest ohust muutuda oma palvetes enesekeskseks. Vältige liigset enda eest palvetamist, palvetage pigem oma vendade vaimse arengu eest. Vältige ainelist palvetamist, palvetage vaimus ja külluslike vaimukinkide saamiseks[13].
1955 146:2.11 10. When you pray for the sick and afflicted, do not expect that your petitions will take the place of loving and intelligent ministry to the necessities of these afflicted ones. Pray for the welfare of your families, friends, and fellows, but especially pray for those who curse you, and make loving petitions for those who persecute you. “But when to pray, I will not say. Only the spirit that dwells within you may move you to the utterance of those petitions which are expressive of your inner relationship with the Father of spirits.”
2010 146:2.11 10. Paludes haigete ja vaevatute eest, ärge lootke, et teie palved asendavad armastavat ja arukat hoolitsemist haigete vajaduste eest. Palvetage oma perede, sõprade ja kaaslaste heaolu eest, kuid palvetage eriti nende eest, kes teid neavad, ning esitage armastavaid palveid nende eest, kes teid taga kiusavad[14]. „Aga ma ei ütle, millal on õige aeg palvetada. Ainult teie sisimas elav vaim võib ajendada teid välja ütlema neid palveid, mis väljendavad teie sisemist suhet vaimude Isaga[15].”
1955 146:2.12 11. Many resort to prayer only when in trouble. Such a practice is thoughtless and misleading. True, you do well to pray when harassed, but you should also be mindful to speak as a son to your Father even when all goes well with your soul. Let your real petitions always be in secret. Do not let men hear your personal prayers. Prayers of thanksgiving are appropriate for groups of worshipers, but the prayer of the soul is a personal matter. There is but one form of prayer which is appropriate for all God’s children, and that is: “Nevertheless, your will be done.”
2010 146:2.12 11. Paljud palvetavad vaid hädas olles. Niisugune teguviis on mõtlematu ja eksitav. Hätta sattudes on palvetamine, tõsi küll, õige mõte, kuid te ei tohiks unustada rääkimast nagu poeg oma Isaga ka siis, kui teie hingega on kõik korras. Olgu teie tõelised palved alati salajased[16]. Ärge laske teistel inimestel oma isiklikke palveid kuulda. Palveldajate rühmadele on tänupalvete esitamine kohane, kuid hingepalve on isiklik asi. Kõigile Jumala lastele on kohane vaid üks palvevorm ning see on: „Hoolimata sellest sündigu sinu tahe.”
1955 146:2.13 12. All believers in this gospel should pray sincerely for the extension of the kingdom of heaven. Of all the prayers of the Hebrew scriptures he commented most approvingly on the petition of the Psalmist: “Create in me a clean heart, O God, and renew a right spirit within me. Purge me from secret sins and keep back your servant from presumptuous transgression.” Jesus commented at great length on the relation of prayer to careless and offending speech, quoting: “Set a watch, O Lord, before my mouth; keep the door of my lips.” “The human tongue,” said Jesus, “is a member which few men can tame, but the spirit within can transform this unruly member into a kindly voice of tolerance and an inspiring minister of mercy.”
2010 146:2.13 12. Kõik sellesse evangeeliumisse uskujad peaksid palvetama siiralt taevariigi avardumise eest. Kõigist heebrea pühakirjade palvetest kiitis ta kõige enam Psalmilaulja palvet: „Loo mulle, oo Jumal, puhas süda, ja uuenda mu sees õige vaim. Puhasta mind salajastest pattudest ja hoia oma teenrit tagasi jultunud üleastumistest[17].” Jeesus selgitas väga pikalt palve ja hooletu ning solvava kõneviisi vahekorda, tsiteerides: „Issand, pane valvur mu suu ette, hoidja mu huulte uksele[18].” „Inimkeel,” ütles Jeesus, „on kehaosa, mida vähesed inimesed suudavad ohjeldada, kuid sisimas elav vaim võib muundada selle allumatu kehaosa heatahtlikuks sallivusehääleks ja innustavaks halastuseosutajaks[19].”
1955 146:2.14 13. Jesus taught that the prayer for divine guidance over the pathway of earthly life was next in importance to the petition for a knowledge of the Father’s will. In reality this means a prayer for divine wisdom. Jesus never taught that human knowledge and special skill could be gained by prayer. But he did teach that prayer is a factor in the enlargement of one’s capacity to receive the presence of the divine spirit. When Jesus taught his associates to pray in the spirit and in truth, he explained that he referred to praying sincerely and in accordance with one’s enlightenment, to praying wholeheartedly and intelligently, earnestly and steadfastly.
2010 146:2.14 13. Jeesus õpetas, et palve saada maisel eluteel jumalikku juhatust jääb tähtsuselt alla vaid palvele õppida tundma Isa tahet. Tegelikult tähendab see palvet saada jumalikku tarkust. Jeesus ei õpetanud kunagi, et palvega võiks omandada inimteadmisi või erilisi oskusi. Aga ta õpetas, et palve on tegur, millega saab suurendada oma võimet võtta vastu jumaliku vaimu kohalolek. Kui Jeesus õpetas oma kaaslasi palvetama tões ja vaimus, selgitas ta, et viitab siirale ja oma valgustatusega kooskõlas palvetamisele, palvetamisele kogu südamest ja arukalt, tõsimeelselt ja vankumatult[20].
1955 146:2.15 14. Jesus warned his followers against thinking that their prayers would be rendered more efficacious by ornate repetitions, eloquent phraseology, fasting, penance, or sacrifices. But he did exhort his believers to employ prayer as a means of leading up through thanksgiving to true worship. Jesus deplored that so little of the spirit of thanksgiving was to be found in the prayers and worship of his followers. He quoted from the Scriptures on this occasion, saying: “It is a good thing to give thanks to the Lord and to sing praises to the name of the Most High, to acknowledge his loving-kindness every morning and his faithfulness every night, for God has made me glad through his work. In everything I will give thanks according to the will of God.”
2010 146:2.15 14. Jeesus hoiatas oma poolehoidjaid, et nad ei arvaks, nagu saaks palveid tõhustada ilutsevate kordustega, kõneosava fraseoloogiaga, paastumisega, kahetsuse või ohverdamistega[21]. Ent ta õhutas uskujaid kasutama palvet teena, mis tänutunde kaudu viib tõelise palveldamiseni. Jeesus taunis seda, et tema poolehoidjate palvetes ja palveldamises sisaldub nii vähe tänuvaimu. Ta tsiteeris selle kohta pühakirja: „Hea on tänada Issandat ja laulda kiitust Kõigekõrgema nimele, tunnistada hommikul tema armastavat headust ja öösel ta ustavust, sest Jumal on mind oma tegudega rõõmsaks teinud. Ma tänan sind kõiges vastavalt Jumala tahtele[22].”
1955 146:2.16 15. And then Jesus said: “Be not constantly overanxious about your common needs. Be not apprehensive concerning the problems of your earthly existence, but in all these things by prayer and supplication, with the spirit of sincere thanksgiving, let your needs be spread out before your Father who is in heaven.” Then he quoted from the Scriptures: “I will praise the name of God with a song and will magnify him with thanksgiving. And this will please the Lord better than the sacrifice of an ox or bullock with horns and hoofs.”
2010 146:2.16 15. Ja siis ütles Jeesus: „Ärge pidevalt üleliia muretsege oma igapäevaste vajaduste pärast. Ärge kartke oma maise eksistentsi probleemide pärast, vaid teie vajadused saagu taevasele Isale teatavaks teie siiraste tänupalvete kaudu[23].” Siis tsiteeris ta pühakirja: „Ma kiidan lauluga Jumala nime ja tänulauluga ma ülistan teda. See on Issandale meeldivam kui härg või härjavärss, kel on sarved ja sõrad ja kes ohvriks tuuakse[24].”
1955 146:2.17 16. Jesus taught his followers that, when they had made their prayers to the Father, they should remain for a time in silent receptivity to afford the indwelling spirit the better opportunity to speak to the listening soul. The spirit of the Father speaks best to man when the human mind is in an attitude of true worship. We worship God by the aid of the Father’s indwelling spirit and by the illumination of the human mind through the ministry of truth. Worship, taught Jesus, makes one increasingly like the being who is worshiped. Worship is a transforming experience whereby the finite gradually approaches and ultimately attains the presence of the Infinite.
2010 146:2.17 16. Jeesus õpetas oma poolehoidjatele, et kui nad on Isale oma palved esitanud, peaksid nad jääma veidikeseks ajaks vaikides vastuvõtlikuks, et anda sisimas elavale vaimule parem võimalus kuulava hingega kõnelda. Isa vaim räägib inimesega kõige paremini siis, kui inimmeel on tõelise palveldamise seisundis. Me palveldame Jumalat oma sisimas elava Isa vaimu abil ja inimmeele valgustumise teel tõe hoolekande kaudu. Palveldamine, õpetas Jeesus, muudab inimese üha enam palveldatava sarnaseks. Palveldamine on inimest muutev kogemus, millega piiritletu läheneb järk-järgult Lõpmatusele ja jõuab lõpuks selleni.
1955 146:2.18 And many other truths did Jesus tell his apostles about man’s communion with God, but not many of them could fully encompass his teaching.
2010 146:2.18 Jeesus rääkis oma apostlitele veel palju teisigi tõdesid inimese osadusest Jumalaga, kuid neid, kes tema õpetusest täielikult aru said, polnud palju.
3. THE STOP AT RAMAH
3. PEATUS RAAMAS
1955 146:3.1 At Ramah Jesus had the memorable discussion with the aged Greek philosopher who taught that science and philosophy were sufficient to satisfy the needs of human experience. Jesus listened with patience and sympathy to this Greek teacher, allowing the truth of many things he said but pointing out that, when he was through, he had failed in his discussion of human existence to explain “whence, why, and whither,” and added: “Where you leave off, we begin. Religion is a revelation to man’s soul dealing with spiritual realities which the mind alone could never discover or fully fathom. Intellectual strivings may reveal the facts of life, but the gospel of the kingdom unfolds the truths of being. You have discussed the material shadows of truth; will you now listen while I tell you about the eternal and spiritual realities which cast these transient time shadows of the material facts of mortal existence?” For more than an hour Jesus taught this Greek the saving truths of the gospel of the kingdom. The old philosopher was susceptible to the Master’s mode of approach, and being sincerely honest of heart, he quickly believed this gospel of salvation.
2010 146:3.1 Raamas oli Jeesusel mälestusväärne arutelu eaka kreeka filosoofiga, kes õpetas, et teadus ja filosoofia suudavad inimkogemuse vajadusi piisavalt rahuldada. Jeesus kuulas seda kreeka õpetajat kannatlikult ja osavõtlikult, ta tunnistas paljud tema ütlused tõeks, kuid viitas asjaolule, et mees polnud oma arutluse lõppsõnas selgitanud, „kust, miks ja kuhu”, ning lisas: „Meie alustame sealt, kus sina lõpetad. Religioon on vaimsete reaalsustega seotud ilmutus, mida meel üksi ei suudaks kunagi avastada ega täielikult mõista. Intellektuaalsed püüdlused võivad ilmutada elu tõsiasju, kuid taevariigi evangeelium avab olemise tõed. Sa oled arutlenud tõe aineliste varjude üle; kas sa nüüd kuulad, kui ma räägin sulle igavestest ja vaimsetest reaalsustest, mis heidavad neid sureliku eksistentsi aineliste tõsiasjade mööduvaid aja varje?” Jeesus õpetas sellele kreeklasele enam kui tunni aja jooksul päästvaid tõdesid taevariigi evangeeliumist. Vana filosoof oli Meistri lähenemisviisile vastuvõtlik ja avala ausa südamega mehena jäi ta seda pääsemisevangeeliumi kiiresti uskuma.
1955 146:3.2 The apostles were a bit disconcerted by the open manner of Jesus’ assent to many of the Greek’s propositions, but Jesus afterward privately said to them: “My children, marvel not that I was tolerant of the Greek’s philosophy. True and genuine inward certainty does not in the least fear outward analysis, nor does truth resent honest criticism. You should never forget that intolerance is the mask covering up the entertainment of secret doubts as to the trueness of one’s belief. No man is at any time disturbed by his neighbor’s attitude when he has perfect confidence in the truth of that which he wholeheartedly believes. Courage is the confidence of thoroughgoing honesty about those things which one professes to believe. Sincere men are unafraid of the critical examination of their true convictions and noble ideals.”
2010 146:3.2 Jeesuse kerge nõustumine paljude kreeklase väidetega häiris apostleid veidi, kuid Jeesus ütles neile hiljem omavahel olles: „Mu lapsed, ärge imestage, et ma kreeklase filosoofiasse nii sallivalt suhtusin. Tõene ja ehtne sisemine veendumus ei karda vähimalgi määral välist analüüsi ning tõele pole aus kriitika vastumeelne. Ärge unustage, et sallimatus on mask, mille taha varjuvad salajased kahtlused oma tõekspidamiste tõesuse suhtes. Naabri suhtumine ei häiri kunagi inimest, kui ta on täiesti kindel oma tõekspidamiste tõesuses. Julgus kinnitab selle sügavat ehtsust, mida usutakse. Siirad inimesed ei karda oma tõelisi veendumusi ja üllaid ideid kriitiliselt läbi vaadata.”
1955 146:3.3 On the second evening at Ramah, Thomas asked Jesus this question: “Master, how can a new believer in your teaching really know, really be certain, about the truth of this gospel of the kingdom?”
2010 146:3.3 Teisel õhtul Raamas küsis Toomas Jeesuselt: „Meister, kuidas võib uus sinu õpetustesse uskuja teada, tõeliselt kindel olla, et see taevariigi evangeelium on tõde?”
1955 146:3.4 And Jesus said to Thomas: “Your assurance that you have entered into the kingdom family of the Father, and that you will eternally survive with the children of the kingdom, is wholly a matter of personal experience—faith in the word of truth. Spiritual assurance is the equivalent of your personal religious experience in the eternal realities of divine truth and is otherwise equal to your intelligent understanding of truth realities plus your spiritual faith and minus your honest doubts.
2010 146:3.4 Ja Jeesus ütles Toomale: „Teie kindelolek selles, et te olete pääsenud taevariiki — Isa perre — ja jääte igavesti ellu koos taevariigi lastega, on täielikult isikliku kogemuse küsimus — usk tõe sõnasse. Vaimne kindelolek on samaväärne teie isikliku kogemusega jumaliku tõe igavestest reaalsustest ja muus osas võrdne teie aruka arusaamisvõimega tõe reaalsustest, pluss teie vaimne usk miinus teie ausad kahtlused.
1955 146:3.5 “The Son is naturally endowed with the life of the Father. Having been endowed with the living spirit of the Father, you are therefore sons of God. You survive your life in the material world of the flesh because you are identified with the Father’s living spirit, the gift of eternal life. Many, indeed, had this life before I came forth from the Father, and many more have received this spirit because they believed my word; but I declare that, when I return to the Father, he will send his spirit into the hearts of all men.
2010 146:3.5 Pojale annetatakse loomulikul teel Isa elu. Et te olete saanud endale Isa elava vaimu, siis olete Jumala pojad. Te jääte pärast lihalikku elu maises maailmas ellu sellepärast, et te samastute Isa elava vaimuga, igavese elu kingitusega. Paljudel oli see elu tegelikult juba enne, kui Isa mind siia läkitas, ja paljud on saanud selle vaimu sellepärast, et on minu sõna uskunud[25]. Kuid ma kuulutan teile, et kui ma Isa juurde tagasi pöördun, saadab ta oma vaimu kõigi inimeste südameisse.
1955 146:3.6 “While you cannot observe the divine spirit at work in your minds, there is a practical method of discovering the degree to which you have yielded the control of your soul powers to the teaching and guidance of this indwelling spirit of the heavenly Father, and that is the degree of your love for your fellow men. This spirit of the Father partakes of the love of the Father, and as it dominates man, it unfailingly leads in the directions of divine worship and loving regard for one’s fellows. At first you believe that you are sons of God because my teaching has made you more conscious of the inner leadings of our Father’s indwelling presence; but presently the Spirit of Truth shall be poured out upon all flesh, and it will live among men and teach all men, even as I now live among you and speak to you the words of truth. And this Spirit of Truth, speaking for the spiritual endowments of your souls, will help you to know that you are the sons of God. It will unfailingly bear witness with the Father’s indwelling presence, your spirit, then dwelling in all men as it now dwells in some, telling you that you are in reality the sons of God.
2010 146:3.6 Ehkki te ei saa jälgida jumaliku vaimu tööd oma meeles, võib praktilise meetodiga kindlaks määrata, mil määral te olete loovutanud kontrolli oma hingejõudude üle sellele teie sisimas elava taevase Isa vaimu õpetusele ja suunamisele, ning seda näitab see, mil määral te oma kaasinimesi armastate. See Isa vaim on osa Isa armastusest ja kui see inimest valdab, juhib ta teda alati jumaliku palveldamise ja oma kaaslaste armastava austamise suunas. Algul te usute end olevat Jumala pojad sellepärast, et mu õpetus on teinud teid teadlikumaks meie sisimas elava Isa kohalolekust ja sisemisest juhtimisest. Ent peagi valatakse kogu liha peale Tõe Vaim ja see elab inimeste seas ning õpetab kõiki inimesi, nii nagu mina elan praegu teie seas ja räägin teile tõe sõnu. Ning see Tõe Vaim, kes palub teie hingele vaimset tuge, aitab teil mõista, et olete Jumala pojad[26]. Ta tunnistab alati teie sisimas elavat Isa kohalolekut, teie vaimu, mis hakkab siis elama kõigis inimestes, nii nagu see praegu elab mõnedes, ja ütleb teile, et te olete tegelikult Jumala pojad.
1955 146:3.7 “Every earth child who follows the leading of this spirit shall eventually know the will of God, and he who surrenders to the will of my Father shall abide forever. The way from the earth life to the eternal estate has not been made plain to you, but there is a way, there always has been, and I have come to make that way new and living. He who enters the kingdom has eternal life already—he shall never perish. But much of this you will the better understand when I shall have returned to the Father and you are able to view your present experiences in retrospect.”
2010 146:3.7 Iga maine laps, kes järgib selle vaimu juhtimist, hakkab lõpuks tundma Jumala tahet, ja see, kes kord on allunud minu Isa tahtele, jääb sellele alluma igavesti. Teed maisest elust igavese seisundini pole teile selgelt näidatud, kuid see tee on olemas ja on alati olnud ja mina olen tulnud seda teed uueks ja elavaks looma. Sellel, kes taevariiki astub, on igavene elu juba olemas — ta ei hukku kunagi. Ent te hakkate paljut sellest paremini mõistma siis, kui ma olen juba Isa juurde naasnud ja te saate oma praegustele kogemustele tagasi vaadata[27].”
1955 146:3.8 And all who heard these blessed words were greatly cheered. The Jewish teachings had been confused and uncertain regarding the survival of the righteous, and it was refreshing and inspiring for Jesus’ followers to hear these very definite and positive words of assurance about the eternal survival of all true believers.
2010 146:3.8 Ning kõik, kes neid õnnistatud sõnu kuulsid, rõõmustasid väga. Juutide õpetused vagade ellujäämise kohta olid olnud segased ja ebamäärased ning Jeesuse poolehoidjatele oli värskendav ja innustav kuulda neid kindlaid ja veendunud sõnu kõigi tõeliste uskujate igavesest ellujäämisest.
1955 146:3.9 The apostles continued to preach and baptize believers, while they kept up the practice of visiting from house to house, comforting the downcast and ministering to the sick and afflicted. The apostolic organization was expanded in that each of Jesus’ apostles now had one of John’s as an associate; Abner was the associate of Andrew; and this plan prevailed until they went down to Jerusalem for the next Passover.
2010 146:3.9 Apostlid jätkasid jutlustamist ja uskujate ristimist, kuid käisid ka majast majja, lohutades masendatuid ning hoolitsedes haigete ja vaevatute eest. Apostlite organisatsioon suurenes, nii et igal Jeesuse apostlil oli nüüd kaaslaseks üks Johannese apostel. Abner sai kaaslaseks Andrease ning selline süsteem püsis seni, kuni nad läksid järgmise paasapüha ajal Jeruusalemma.
1955 146:3.10 The special instruction given by Jesus during their stay at Zebulun had chiefly to do with further discussions of the mutual obligations of the kingdom and embraced teaching designed to make clear the differences between personal religious experience and the amities of social religious obligations. This was one of the few times the Master ever discussed the social aspects of religion. Throughout his entire earth life Jesus gave his followers very little instruction regarding the socialization of religion.
2010 146:3.10 Sebulonis antud Jeesuse erakordsed õpetused puudutasid põhiliselt taevariigisiseseid vastastikuseid kohustusi ja hõlmasid õpetust, millega püüti selgitada erinevust isikliku usukogemuse ja sotsiaalsetest religioossetest kohustustest tuleneva sõbralikkuse vahel. See oli üks väheseid kordi, mil Meister üldse käsitles religiooni sotsiaalseid aspekte. Jeesus andis kogu oma maise elu jooksul religiooni ühiskonnastamise kohta väga vähe õpetusi.
1955 146:3.11 In Zebulun the people were of a mixed race, hardly Jew or gentile, and few of them really believed in Jesus, notwithstanding they had heard of the healing of the sick at Capernaum.
2010 146:3.11 Sebuloni elanikkond oli segarahvus, nad polnud päriselt ei juudid ega paganad ja vähesed neist uskusid tegelikult Jeesust, ehkki olid kuulnud haigete ravimisest Kapernaumas.
4. THE GOSPEL AT IRON
4. JIREONIS ESITATUD EVANGEELIUM
1955 146:4.1 At Iron, as in many of even the smaller cities of Galilee and Judea, there was a synagogue, and during the earlier times of Jesus’ ministry it was his custom to speak in these synagogues on the Sabbath day. Sometimes he would speak at the morning service, and Peter or one of the other apostles would preach at the afternoon hour. Jesus and the apostles would also often teach and preach at the weekday evening assemblies at the synagogue. Although the religious leaders at Jerusalem became increasingly antagonistic toward Jesus, they exercised no direct control over the synagogues outside of that city. It was not until later in Jesus’ public ministry that they were able to create such a widespread sentiment against him as to bring about the almost universal closing of the synagogues to his teaching. At this time all the synagogues of Galilee and Judea were open to him.
2010 146:4.1 Jireonis nagu paljudes veel väiksemateski Galilea ja Juudamaa linnades oli sünagoog, ja Jeesuse teenimise algusaegadel tavatses ta neis sünagoogides sabatipäeval kõnelda. Mõnikord rääkis ta hommikuse teenistuse ajal ja Peetrus või mõni teine apostel jutlustas pärastlõunal. Jeesus ja apostlid õpetasid ja jutlustasid sageli ka nädala sees sünagoogi õhtustel koosolekutel. Jeruusalemma usujuhid hakkasid küll Jeesusele üha enam vastu töötama, kuid sellest linnast väljapoole jäävate sünagoogide üle polnud neil otsest kontrolli. Nad suutsid alles Jeesuse avaliku teenistuse hilisemal perioodil muuta temavastase hoiaku nii laialdaseks, et peaaegu kõik sünagoogid suleti tema õpetustele. Tol ajal olid aga kõik Galilea ja Juudamaa sünagoogid talle avatud[28].
1955 146:4.2 Iron was the site of extensive mineral mines for those days, and since Jesus had never shared the life of the miner, he spent most of his time, while sojourning at Iron, in the mines. While the apostles visited the homes and preached in the public places, Jesus worked in the mines with these underground laborers. The fame of Jesus as a healer had spread even to this remote village, and many sick and afflicted sought help at his hands, and many were greatly benefited by his healing ministry. But in none of these cases did the Master perform a so-called miracle of healing save in that of the leper.
2010 146:4.2 Jireonis olid tol ajal suured maagikaevandused ja et Jeesus polnud kaevurieluga kunagi kokku puutunud, veetis ta Jireonis viibides suurema osa oma ajast kaevandustes. Sel ajal, kui apostlid kodusid külastasid ja avalikes paikades jutlustasid, töötas Jeesus koos maa-aluste mustatöölistega kaevandustes. Jeesuse kui ravitseja kuulsus oli levinud isegi sellesse kaugesse külla ning paljud haiged ja vaevatud otsisid temalt abi, paljudele oli tema tervendav hoolitsus väga kasulik. Ent ühelgi juhul ei tegelnud Meister niinimetatud imeravimisega, kui välja arvata pidalitõbise ravimine.
1955 146:4.3 Late on the afternoon of the third day at Iron, as Jesus was returning from the mines, he chanced to pass through a narrow side street on his way to his lodging place. As he drew near the squalid hovel of a certain leprous man, the afflicted one, having heard of his fame as a healer, made bold to accost him as he passed his door, saying as he knelt before him: “Lord, if only you would, you could make me clean. I have heard the message of your teachers, and I would enter the kingdom if I could be made clean.” And the leper spoke in this way because among the Jews lepers were forbidden even to attend the synagogue or otherwise engage in public worship. This man really believed that he could not be received into the coming kingdom unless he could find a cure for his leprosy. And when Jesus saw him in his affliction and heard his words of clinging faith, his human heart was touched, and the divine mind was moved with compassion. As Jesus looked upon him, the man fell upon his face and worshiped. Then the Master stretched forth his hand and, touching him, said: “I will—be clean.” And immediately he was healed; the leprosy no longer afflicted him.
2010 146:4.3 Kolmanda Jireonis veedetud päeva õhtupoolikul kaevandusest tulles läks Jeesus oma ööbimispaika juhtumisi ühe kitsa tänava kaudu. Kui ta ühe pidalitõbise mehe räpase sara uksest möödus, söandas see haige mees, kes oli kuulnud Jeesusest kui kuulsast ravitsejast, teda kõnetada, ja ütles tema ette põlvitades: „Issand, kui sa ainult tahaksid, võiksid sa mind puhtaks teha. Ma olen kuulnud sinu õpetajate sõnumit ja ma astuksin taevariiki, kui mind saaks puhtaks teha.” Ja pidalitõbine rääkis nii sellepärast, et juutide seas oli pidalitõbistel keelatud sünagoogis käia ning muul viisil avalikult palveldada. See mees uskus tõepoolest, et kui ta pidalitõvest terveks ei saa, ei võeta teda saabuvasse taevariiki vastu. Ja kui Jeesus teda tema vaevades nägi ja kuulis tema klammerduvast usust kantud sõnu, liigutas see tema inimsüdant ja tema jumalikku meelt valdas kaastunne. Kui Jeesus mehe poole vaatas, langes too silmili ja palveldas. Siis sirutas Meister talle käe, puudutas teda ja ütles: „Ma tahan, saa puhtaks!” Ja ta sai otsekohe terveks, pidalitõbi ei vaevanud teda enam.[29]
1955 146:4.4 When Jesus had lifted the man upon his feet, he charged him: “See that you tell no man about your healing but rather go quietly about your business, showing yourself to the priest and offering those sacrifices commanded by Moses in testimony of your cleansing.” But this man did not do as Jesus had instructed him. Instead, he began to publish abroad throughout the town that Jesus had cured his leprosy, and since he was known to all the village, the people could plainly see that he had been cleansed of his disease. He did not go to the priests as Jesus had admonished him. As a result of his spreading abroad the news that Jesus had healed him, the Master was so thronged by the sick that he was forced to rise early the next day and leave the village. Although Jesus did not again enter the town, he remained two days in the outskirts near the mines, continuing to instruct the believing miners further regarding the gospel of the kingdom.
2010 146:4.4 Kui Jeesus mehe jalule aitas, manitses ta teda: „Vaata, et sa oma tervekssaamisest mitte kellelegi ei räägi, vaid aja vaikselt oma asju, mine näita ennast preestrile ja ohverda and, mida Mooses on käskinud puhastumise tunnistuseks tuua[30].” Kuid see mees ei toiminud Jeesuse õpetuste järgi. Selle asemel hakkas ta kõikjal linnas avalikult rääkima, et Jeesus oli ta pidalitõvest terveks ravinud, ja kuna kogu küla meest tundis, nägid inimesed selgesti, et ta on haigusest puhastatud[31]. Ta ei läinud preestrite juurde, nagu Jeesus oli käskinud. Et ta aga levitas uudist enda tervendamisest nii laialt, hakkasid haigete hulgad Jeesust sel määral piirama, et ta oli sunnitud järgmisel päeval varakult tõusma ja külast lahkuma. Jeesus ei tulnud küll enam kunagi linna, kuid jäi kaheks päevaks linna äärde kaevanduste lähedusse, jätkates uskuvatele kaevuritele taevariigi evangeeliumi õpetamist[32].
1955 146:4.5 This cleansing of the leper was the first so-called miracle which Jesus had intentionally and deliberately performed up to this time. And this was a case of real leprosy.
2010 146:4.5 See pidalitõbise puhastamine oli esimene niinimetatud ime, mille Jeesus oli kuni selle ajani ettekavatsetult ja meelega sooritanud. Ning seekord oli tegemist tõelise pidalitõvega.
1955 146:4.6 From Iron they went to Gischala, spending two days proclaiming the gospel, and then departed for Chorazin, where they spent almost a week preaching the good news; but they were unable to win many believers for the kingdom in Chorazin. In no place where Jesus had taught had he met with such a general rejection of his message. The sojourn at Chorazin was very depressing to most of the apostles, and Andrew and Abner had much difficulty in upholding the courage of their associates. And so, passing quietly through Capernaum, they went on to the village of Madon, where they fared little better. There prevailed in the minds of most of the apostles the idea that their failure to meet with success in these towns so recently visited was due to Jesus’ insistence that they refrain, in their teaching and preaching, from referring to him as a healer. How they wished he would cleanse another leper or in some other manner so manifest his power as to attract the attention of the people! But the Master was unmoved by their earnest urging.
2010 146:4.6 Jireonist läksid nad edasi Gischalasse, kus nad kaks päeva evangeeliumi kuulutasid, ja lahkusid siis Korasini, kus nad kuulutasid häid uudiseid peaaegu nädal aega, kuid Korasinis ei suutnud nad taevariigile palju uskujaid võita. Üheski paigas, kus Jeesus oli õpetanud, polnud tema sõnumit nii valdavalt tagasi lükatud. Korasinis viibimine oli enamikule apostlitest väga masendav kogemus ning Andreasel ja Abneril oli õige raske oma kaaslaste julgust alal hoida. Sealt liikusid nad vaikselt läbi Kapernauma edasi Maadoni külla, kus neil läks veidi paremini. Enamiku apostlite meelt valdas mõte, et äsjakülastatud linnades ei suudetud edu saavutada just Jeesuse nõude tõttu, et nad hoiduksid oma õpetustes ja jutlustes Jeesust ravitsejaks nimetamast. Nad soovisid nii väga, et ta puhastaks veel mõne pidalitõbise või avaldaks muul viisil oma väge rahva tähelepanu köitmiseks! Ent Meister jäi nende tõsistele veenmistele kurdiks.
5. BACK IN CANA
5. TAGASI KAANAS
1955 146:5.1 The apostolic party was greatly cheered when Jesus announced, “Tomorrow we go to Cana.” They knew they would have a sympathetic hearing at Cana, for Jesus was well known there. They were doing well with their work of bringing people into the kingdom when, on the third day, there arrived in Cana a certain prominent citizen of Capernaum, Titus, who was a partial believer, and whose son was critically ill. He heard that Jesus was at Cana; so he hastened over to see him. The believers at Capernaum thought Jesus could heal any sickness.
2010 146:5.1 Apostlirühm rõõmustas väga, kui Jeesus teatas: „Homme läheme Kaanasse[33].” Nad teadsid, et Kaanas kuulatakse neid huviga, sest seal tunti Jeesust hästi. Töö rahva toomiseks taevariiki kulges hästi, kuid kolmandal päeval saabus Kaanasse Kapernauma silmapaistev kodanik Tiitus, kes oli osalt uskuja ja kelle poeg oli tõsiselt haigestunud[34]. Ta oli kuulnud, et Jeesus on Kaanas ja kiirustas temaga kohtuma. Uskujad Kapernaumast arvasid, et Jeesus võib ravida kõiki haigusi.
1955 146:5.2 When this nobleman had located Jesus in Cana, he besought him to hurry over to Capernaum and heal his afflicted son. While the apostles stood by in breathless expectancy, Jesus, looking at the father of the sick boy, said: “How long shall I bear with you? The power of God is in your midst, but except you see signs and behold wonders, you refuse to believe.” But the nobleman pleaded with Jesus, saying: “My Lord, I do believe, but come ere my child perishes, for when I left him he was even then at the point of death.” And when Jesus had bowed his head a moment in silent meditation, he suddenly spoke, “Return to your home; your son will live.” Titus believed the word of Jesus and hastened back to Capernaum. And as he was returning, his servants came out to meet him, saying, “Rejoice, for your son is improved—he lives.” Then Titus inquired of them at what hour the boy began to mend, and when the servants answered “yesterday about the seventh hour the fever left him,” the father recalled that it was about that hour when Jesus had said, “Your son will live.” And Titus henceforth believed with a whole heart, and all his family also believed. This son became a mighty minister of the kingdom and later yielded up his life with those who suffered in Rome. Though the entire household of Titus, their friends, and even the apostles regarded this episode as a miracle, it was not. At least this was not a miracle of curing physical disease. It was merely a case of preknowledge concerning the course of natural law, just such knowledge as Jesus frequently resorted to subsequent to his baptism.
2010 146:5.2 Kui see ametimees oli Jeesuse Kaanas üles leidnud, palus ta temal Kapernauma kiirustada ja ta haige poeg terveks ravida. Apostlid seisid sealsamas hingetus ootuses, kuid Jeesus ütles haige poisi isale otsa vaadates: „Kui kaua mul veel teiega kannatust jätkub? Jumala vägi on teie keskel, kuid te keeldute uskumast, kui te ei näe märke ega imesid?” Ent ametimees palus Jeesust: „Issand, ma tõepoolest usun, kuid tule enne, kui mu laps sureb, sest ta oli suremas juba siis, kui ma temast lahkusin.” Jeesus langetas hetkeks vaikses mõtluses pea ja ütles siis äkki: „Mine koju tagasi, su poeg jääb elama.” Tiitus uskus Jeesuse sõnu ja kiirustas Kapernauma tagasi. Ja kui ta koju jõudis, tulid teenijad talle väljas vastu, öeldes: „Rõõmusta, sest su pojal on parem — ta elab.” Siis küsis Tiitus, millal poeg täpselt paranema hakkas, ja kui teenijad vastasid, et „palavik lahkus temast eile umbes seitsmendal tunnil”, meenus isale, et Jeesus oli just sel tunnil öelnud: „Su poeg jääb elama.” Ning sellest ajast saadik uskus Tiitus kogu südamest ja ka tema pere uskus. Tema pojast sai taevariigis vägev teenija, kes andis hiljem oma elu koos nendega, kes Roomas kannatasid. Ehkki kogu Tiituse teenijaskond ja pere, nende sõbrad ning isegi apostlid pidasid seda episoodi imeks, ei olnud see seda. Vähemasti mitte füüsilise haiguse ravimise ime. See oli lihtsalt loodusseaduste toime etteteadmine ja pärast ristimist kasutas Jeesus sageli seda etteteadmisvõimet[35].[36]
1955 146:5.3 Again was Jesus compelled to hasten away from Cana because of the undue attention attracted by the second episode of this sort to attend his ministry in this village. The townspeople remembered the water and the wine, and now that he was supposed to have healed the nobleman’s son at so great a distance, they came to him, not only bringing the sick and afflicted but also sending messengers requesting that he heal sufferers at a distance. And when Jesus saw that the whole countryside was aroused, he said, “Let us go to Nain.”
2010 146:5.3 Jeesus oli ka Kaanast sunnitud kiirustades lahkuma, sest tema hoolekandega selles külas oli kaasnenud nüüd juba teine sedalaadi episood, mis endale kohatut tähelepanu tõmbas. Linnaelanikud mäletasid lugu vee ja veiniga ning nüüd, mil ta oli ametimehe poja oletatavasti nii kauge maa tagant terveks ravinud, tulid nad tema juurde mitte ainult haigete ja vaevatutega, vaid saatsid ka sõnumitoojaid palvetega, et ta kannatajaid eemalt tervendaks. Ja kui Jeesus nägi, et kogu ümbruskond on ärevil, ütles ta: „Lähme Naini.”
6. NAIN AND THE WIDOW’S SON
6. NAIN JA LESKNAISE POEG
1955 146:6.1 These people believed in signs; they were a wonder-seeking generation. By this time the people of central and southern Galilee had become miracle minded regarding Jesus and his personal ministry. Scores, hundreds, of honest persons suffering from purely nervous disorders and afflicted with emotional disturbances came into Jesus’ presence and then returned home to their friends announcing that Jesus had healed them. And such cases of mental healing these ignorant and simple-minded people regarded as physical healing, miraculous cures.
2010 146:6.1 Need inimesed uskusid tunnustähti, see oli imesid otsiv põlvkond. Selleks ajaks oli kogu Galilea kesk- ja lõunaosa rahvas hakanud Jeesuselt ja tema isiklikult hoolekandelt imesid ootama. Jeesuse juurde tuli kümneid ja sadu ausaid inimesi, kes kannatasid ainult närvihaiguste ja emotsionaalsete häirete all ning teatasid koju tagasi pöördudes oma sõpradele, et Jeesus on nad terveks ravinud. Ning need harimatud ja lihtsameelsed inimesed pidasid neid psüühikahäirete ravimisi füüsiliseks tervendamiseks, imeraviks.
1955 146:6.2 When Jesus sought to leave Cana and go to Nain, a great multitude of believers and many curious people followed after him. They were bent on beholding miracles and wonders, and they were not to be disappointed. As Jesus and his apostles drew near the gate of the city, they met a funeral procession on its way to the near-by cemetery, carrying the only son of a widowed mother of Nain. This woman was much respected, and half of the village followed the bearers of the bier of this supposedly dead boy. When the funeral procession had come up to Jesus and his followers, the widow and her friends recognized the Master and besought him to bring the son back to life. Their miracle expectancy was aroused to such a high pitch they thought Jesus could cure any human disease, and why could not such a healer even raise the dead? Jesus, while being thus importuned, stepped forward and, raising the covering of the bier, examined the boy. Discovering that the young man was not really dead, he perceived the tragedy which his presence could avert; so, turning to the mother, he said: “Weep not. Your son is not dead; he sleeps. He will be restored to you.” And then, taking the young man by the hand, he said, “Awake and arise.” And the youth who was supposed to be dead presently sat up and began to speak, and Jesus sent them back to their homes.
2010 146:6.2 Kui Jeesus tahtis Kaanast lahkuda ja Naini siirduda, järgnes talle suur hulk uskujaid ja palju uudishimulikke. Nad lootsid näha imesid ja neil ei tulnud pettuda. Kui Jeesus ja tema apostlid linnaväravatele lähenesid, tuli neile vastu matuserong, mis oli teel lähedalasuvale kalmistule ja kus kanti ühe Naini lesknaise ainsat poega[37]. See oli väga lugupeetud naine ja selle ilmselt surnud poisi surnuraami kandjate taga kõndis pool küla. Kui matuserong oli Jeesuse ja tema järgijateni jõudnud, tundsid lesk ja tema tuttavad Meistri ära ning palusid tal poiss ellu äratada. Nende imeootus oli nii kõrgele kerkinud, et nad arvasid: kui Jeesus suudab kõiki haigusi ravida, miks ei suuda siis niisugune ravitseja isegi surnuid üles äratada? Seda palvet kuulnud, astus Jeesus ette, tõstis surnuraamilt katte ja uuris poissi. Avastades, et noormees polegi päriselt surnud, tajus ta, et saab ära hoida suure tragöödia, ning ütles ema poole pöördudes: „Ära nuta. Su poeg ei ole surnud, vaid magab. Ta antakse sulle tagasi.” Siis võttis ta noormehel käest ja ütles: „Ärka ja tõuse üles!” Ja surnuks peetud noormees tõusis peagi istuli ning hakkas rääkima ja Jeesus saatis nad kõik kodudesse tagasi.
1955 146:6.3 Jesus endeavored to calm the multitude and vainly tried to explain that the lad was not really dead, that he had not brought him back from the grave, but it was useless. The multitude which followed him, and the whole village of Nain, were aroused to the highest pitch of emotional frenzy. Fear seized many, panic others, while still others fell to praying and wailing over their sins. And it was not until long after nightfall that the clamoring multitude could be dispersed. And, of course, notwithstanding Jesus’ statement that the boy was not dead, everyone insisted that a miracle had been wrought, even the dead raised. Although Jesus told them the boy was merely in a deep sleep, they explained that that was the manner of his speaking and called attention to the fact that he always in great modesty tried to hide his miracles.
2010 146:6.3 Jeesus püüdis rahvahulka rahustada ja asjatult selgitada, et poiss ei olnudki tegelikult surnud, et ta polnud teda hauast tagasi toonud, kuid sellest ei olnud kasu. Talle järgnenud hulka ja kogu Naini küla olid vallanud pöörased emotsioonid[38]. Paljusid haaras hirm, teisi paanika, kolmandad laskusid aga maha palvetama ja oma pattude pärast halama. Päikeseloojangust oli juba kaua aega möödunud, kui käratsev rahvahulk suudeti laiali ajada. Hoolimata Jeesuse väitest, et poiss polnudki surnud, olid kõik veendunud, et oli toimunud ime ja isegi surnu üles äratatud. Ehkki Jeesus ütles neile, et poiss oli vaid sügavas unes, põhjendasid nad seda Jeesuse kõnemaneeriga ja juhtisid tähelepanu asjaolule, et ta püüdis alati tagasihoidlikult oma imetegusid varjata.
1955 146:6.4 So the word went abroad throughout Galilee and into Judea that Jesus had raised the widow’s son from the dead, and many who heard this report believed it. Never was Jesus able to make even all his apostles fully understand that the widow’s son was not really dead when he bade him awake and arise. But he did impress them sufficiently to keep it out of all subsequent records except that of Luke, who recorded it as the episode had been related to him. And again was Jesus so besieged as a physician that he departed early the next day for Endor.
2010 146:6.4 Nii levisidki kõikjal Galileas ja Juudamaal jutud, et Jeesus äratas lesknaise poja surnuist üles, ja paljud, kes seda kuulsid, uskusid seda. Jeesus ei suutnud isegi oma apostlitele täielikult selgeks teha, et lesknaise poeg ei olnud päriselt surnud, kui ta käskis tal ärgata ja üles tõusta. Kuid ta jättis neile piisavalt sügava mulje, et nad ei lisanud seda seika ühessegi hilisemasse ürikusse, välja arvatud Luuka evangeeliumisse, kus Luukas kirjeldas seda kui talle jutustatud lugu[39]. Ning taas hakkasid inimhulgad Jeesust kui ravitsejat sedavõrd piirama, et ta lahkus järgmise päeva varahommikul Een-Doori.
7. AT ENDOR
7. EEN-DOORIS
1955 146:7.1 At Endor Jesus escaped for a few days from the clamoring multitudes in quest of physical healing. During their sojourn at this place the Master recounted for the instruction of the apostles the story of King Saul and the witch of Endor. Jesus plainly told his apostles that the stray and rebellious midwayers who had oftentimes impersonated the supposed spirits of the dead would soon be brought under control so that they could no more do these strange things. He told his followers that, after he returned to the Father, and after they had poured out their spirit upon all flesh, no more could such semispirit beings—so-called unclean spirits—possess the feeble- and evil-minded among mortals.
2010 146:7.1 Een-Dooris pääses Jeesus mõneks päevaks füüsilist tervendamist soovivate käratsevate hulkade käest. Selles paigas viibides jutustas Jeesus apostlitele õpetliku loo kuningas Saulist ja Een-Doori lausujanaisest[40]. Jeesus selgitas apostlitele, et eksiteele sattunud ja mässulised keskteelised, kes pahatihti oletatavateks surnute vaimudeks kehastuvad, võetakse varsti kontrolli alla, et nad ei saaks enam nii imelikke asju korda saata. Jeesus rääkis oma poolehoidjatele, et kui ta Isa juurde naaseb ja nad kogu liha peale vaimu välja valavad, ei saa niisugused nõrga ja kurja meelega pool-vaimolendid, niinimetatud ebapuhtad vaimud, enam surelikke vallata.
1955 146:7.2 Jesus further explained to his apostles that the spirits of departed human beings do not come back to the world of their origin to communicate with their living fellows. Only after the passing of a dispensational age would it be possible for the advancing spirit of mortal man to return to earth and then only in exceptional cases and as a part of the spiritual administration of the planet.
2010 146:7.2 Jeesus selgitas apostlitele ka seda, et lahkunud inimolendite vaimud ei tule oma päritolumaailma tagasi elavate kaaslastega suhtlema. Sureliku inimese edasiliikuval vaimul on võimalik maa peale tagasi tulla alles pärast oma ajastu usulise elukorralduse lõppu ja ka siis ainult erandjuhtudel ning planeedi vaimse haldamise huvides.
1955 146:7.3 When they had rested two days, Jesus said to his apostles: “On the morrow let us return to Capernaum to tarry and teach while the countryside quiets down. At home they will have by this time partly recovered from this sort of excitement.”
2010 146:7.3 Pärast kahepäevast puhkust ütles Jeesus apostlitele: „Pöördume homme Kapernauma tagasi, et seal elada ja õpetada, kuni ümbruskond rahuneb. Kodus on nad nüüd juba sellest elevusest osaliselt üle saanud.”
| Kiri 145. Neli sündmusrohket päeva Kapernaumas |
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Kiri 147. Vahepealne Jeruusalemma külastamine |