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Prijevodi: © 2014 Zaklada Urantia
LAST TEACHING AT PELLA
POGLAVLJE 169 : POSLJEDNJA POUKA U PELI
1955 169:0.1 LATE on Monday evening, March 6, Jesus and the ten apostles arrived at the Pella camp. This was the last week of Jesus’ sojourn there, and he was very active in teaching the multitude and instructing the apostles. He preached every afternoon to the crowds and each night answered questions for the apostles and certain of the more advanced disciples residing at the camp.
2014 169:0.1 KASNO u ponedjeljak ujutro, 6. ožuljka, Isus i desetorica apostola su stigli u Pelu. Bio je to posljednji tjedan Isusovog boravka u taboru, i bio je vrlo aktivan u poučavanju naroda i upućivanju apostola. Propovijedao je narodu svako popodne, dok je svake noći odgovarao na pitanja apostola i nekih naprednijih učenika koji su boravili u taboru.
1955 169:0.2 Word regarding the resurrection of Lazarus had reached the encampment two days before the Master’s arrival, and the entire assembly was agog. Not since the feeding of the five thousand had anything occurred which so aroused the imagination of the people. And thus it was at the very height of the second phase of the public ministry of the kingdom that Jesus planned to teach this one short week at Pella and then to begin the tour of southern Perea which led right up to the final and tragic experiences of the last week in Jerusalem.
2014 169:0.2 Vijesti o uskrsnuću Lazara stigle su u tabor dva dana prije Učiteljeva dolaska, tako da je cijela skupina bila uzbuđena. Otkako je Isus nahranio pet tisuća, nije se dogodilo ništa što bi do te mjere uzbudilo maštu ljudi. I tako je na samom vrhuncu druge faze javnih poslova kraljevstva, Isus planirao naučavati za ovog kratkog tjedna u Peli, a zatim započeti obilazak južne Pereje koji je vodio do završnih i tragičnih događaja posljednjeg tjedna u Jeruzalemu.
1955 169:0.3 The Pharisees and the chief priests had begun to formulate their charges and to crystallize their accusations. They objected to the Master’s teachings on these grounds:
2014 169:0.3 Farizeji i svećenički poglavari su počeli oblikovati svoje pritužbe i kristalizirati optužnicu protiv njega. Oni su prigovorili Učiteljevim poukama na ovim temeljima:
1955 169:0.4 1. He is a friend of publicans and sinners; he receives the ungodly and even eats with them.
1955 169:0.7 4. He is in league with devils. He works wonders and does seeming miracles by the power of Beelzebub, the prince of devils.
¶ 1. USPOREDBA O IZGUBLJENOM SINU
1. PARABLE OF THE LOST SON
1. USPOREDBA O IZGUBLJENOM SINU
1955 169:1.1 On Thursday afternoon Jesus talked to the multitude about the “Grace of Salvation.” In the course of this sermon he retold the story of the lost sheep and the lost coin and then added his favorite parable of the prodigal son. Said Jesus:
2014 169:1.1 U četvrtak popodne Isus je govorio mnoštvu o "Slavi spasenja." U toku ove propovijedi je prepričao priču o izgubljenoj ovci i izgubljenoj drahmi, te zatim svoju omiljenu usporedbu o izgubljenom sinu. Isus je rekao:
1955 169:1.2 “You have been admonished by the prophets from Samuel to John that you should seek for God—search for truth. Always have they said, ‘Seek the Lord while he may be found.’ And all such teaching should be taken to heart. But I have come to show you that, while you are seeking to find God, God is likewise seeking to find you. Many times have I told you the story of the good shepherd who left the ninety and nine sheep in the fold while he went forth searching for the one that was lost, and how, when he had found the straying sheep, he laid it over his shoulder and tenderly carried it back to the fold. And when the lost sheep had been restored to the fold, you remember that the good shepherd called in his friends and bade them rejoice with him over the finding of the sheep that had been lost. Again I say there is more joy in heaven over one sinner who repents than over the ninety and nine just persons who need no repentance. The fact that souls are lost only increases the interest of the heavenly Father. I have come to this world to do my Father’s bidding, and it has truly been said of the Son of Man that he is a friend of publicans and sinners.
2014 169:1.2 "Upozorili su vas proroci od Samuela do Ivana da trebate tražiti Boga - tragati za istinom
[7]. Uvijek su govorili: 'Tražite Gospodina dok se može naći.' Sva ta učenja trebate uzeti k srcu. Ali ja sam vam došao pokazati da, dok težite pronalaženju Boga, Bog isto tako nastoji naći vas. Mnogo puta sam vam ispričao priču o dobrom pastiru koji ostavi devedeset i devet ovaca u stadu da ode tražiti jednu koja je izgubljena, a kad je pronašao tu odbjeglu ovcu, on je stavi preko ramena i nježno je ponese natrag u tor. A kad je izgubljena ovca bila vraćena, sjetite se da dobri pastir pozove svoje prijatelje i susjede da se s njim raduju što je našao ovcu koja je bila izgubljena. Opet vam kažem da je veća radost na nebu zbog jednog obraćenog grešnika nego li zbog devedeset devet pravednika kojima ne treba obraćenja. To što se nečija duša izgubila samo povećava zanimanje nebeskog Oca. Ja sam došao na ovaj svijet da učinim volju Oca mojega, a istina je rečena da je Sin Čovječji prijatelj carinika i grešnika[8].
1955 169:1.3 “You have been taught that divine acceptance comes after your repentance and as a result of all your works of sacrifice and penitence, but I assure you that the Father accepts you even before you have repented and sends the Son and his associates to find you and bring you, with rejoicing, back to the fold, the kingdom of sonship and spiritual progress. You are all like sheep which have gone astray, and I have come to seek and to save those who are lost.
2014 169:1.3 "Vi ste čuli da božansko prihvaćanje dolazi nakon pokajanja i kao rezultat svih vaših djela odricanja i pokore, ali ja vas uvjeravam da vas Otac vaš prihvaća čak i prije nego se pokajete i da šalje Sina svojega i njegove suradnike da vas nađu i dovedu, da vas s velikom radošću vrate u tor, u kraljevstvo sinova i duhovnog napretka. Vi ste svi kao ovce koje su se izgubile, a ja sam došao tražiti i spasiti one koji su izgubljeni[9].
1955 169:1.4 “And you should also remember the story of the woman who, having had ten pieces of silver made into a necklace of adornment, lost one piece, and how she lit the lamp and diligently swept the house and kept up the search until she found the lost piece of silver. And as soon as she found the coin that was lost, she called together her friends and neighbors, saying, ‘Rejoice with me, for I have found the piece that was lost.’ So again I say, there is always joy in the presence of the angels of heaven over one sinner who repents and returns to the Father’s fold. And I tell you this story to impress upon you that the Father and his Son go forth to search for those who are lost, and in this search we employ all influences capable of rendering assistance in our diligent efforts to find those who are lost, those who stand in need of salvation. And so, while the Son of Man goes out in the wilderness to seek for the sheep gone astray, he also searches for the coin which is lost in the house. The sheep wanders away, unintentionally; the coin is covered by the dust of time and obscured by the accumulation of the things of men.
2014 169:1.4 "A sjetite se i priče o ženi koja je imala deset drahmi pa, kad izgubi jednu iz ukrasne ogrlice, užeže svjetiljku da marljivo pomete kuću i nastavi potragu dok ne nađe izgubljeni komad srebra. A kad je pronašla to što se izgubilo, ona pozva prijatelje i susjede pa im rekne, 'Radujte se sa mnom, jer sam našla izgubljenu drahmu.' Pa opet kažem da je među anđelima na nebu veće veselje zbog jednog grešnika koji se pokaje i vrati u stado Oca svojega[10][11].A ovo vam govorim da vas uvjerim da Otac i njegovi Sinovi idu u potragu za onima koji su izgubljeni, i da se u ovoj potrazi koriste svim utjecajima koji se mogu pokazati korisnim u našim iskrenim nastojanjima da pronađemo one koji su izgubljeni i kojima treba spasenje. I tako, dok Sin Čovječji odlazi u pustinju tražiti izgubljene ovce, on također traga za drahmom koja se izgubila u kući. Ovce mogu odlutati nenamjerno; drahma je prekrivena prašinom vremena i zamračena od nakupljanja ovozemaljskih stvari.
1955 169:1.5 “And now I would like to tell you the story of a thoughtless son of a well-to-do farmer who deliberately left his father’s house and went off into a foreign land, where he fell into much tribulation. You recall that the sheep strayed away without intention, but this youth left his home with premeditation. It was like this:
2014 169:1.5 " A sada bih vam ispričao priču o nepromišljenom sinu bogatog zemljoradnika koji je namjerno ostavio očevu kuću i otišao u strane zemlje, gdje je zapao u mnoge nevolje. Sjetite se da su ovce odlutale bez namjere, ali taj je mladić ostavio svoj dom s namjerom. Evo kako je bilo:
1955 169:1.6 “A certain man had two sons; one, the younger, was lighthearted and carefree, always seeking for a good time and shirking responsibility, while his older brother was serious, sober, hard-working, and willing to bear responsibility. Now these two brothers did not get along well together; they were always quarreling and bickering. The younger lad was cheerful and vivacious, but indolent and unreliable; the older son was steady and industrious, at the same time self-centered, surly, and conceited. The younger son enjoyed play but shunned work; the older devoted himself to work but seldom played. This association became so disagreeable that the younger son came to his father and said: ‘Father, give me the third portion of your possessions which would fall to me and allow me to go out into the world to seek my own fortune.’ And when the father heard this request, knowing how unhappy the young man was at home and with his older brother, he divided his property, giving the youth his share.
2014 169:1.6 "Neki je čovjek imao dva sina; onaj mlađi je bio vedar i bezbrižan, uvijek u potrazi za dobrom zabavom, a u isto vrijeme izbjegavajući odgovornost, dok je stariji bio ozbiljan, trijezan, marljiv i spreman snositi odgovornost.Ova su se dva brata slabo slagala; uvijek je međ njima bilo svađe i prepirki. Mlađi je bio veseo i živahan, ali lijen i nepouzdan; stariji je bio pouzdan i vrijedan, ali sebičan, mrzovoljan i umišljen. Mlađi sin je uživao u provodu dok je izbjegavao rad; stariji se posvetio radu, ali se rijetko igrao. Ovaj je odnos postao tako neugodan da mlađi sin ode ocu, govoreći: 'Oče, daj mi trećinu svog imanja koja mi pripada i dopusti da odem u svijet da tražim svoju sreću.' A kad je otac čuo taj zahtjev, znajući kako je mladić bio nesrećan kod kuće sa svojim starijim bratom, otac podijeli svoju imovinu, dajući mladiću njegov dio[12].
1955 169:1.7 “Within a few weeks the young man gathered together all his funds and set out upon a journey to a far country, and finding nothing profitable to do which was also pleasurable, he soon wasted all his inheritance in riotous living. And when he had spent all, there arose a prolonged famine in that country, and he found himself in want. And so, when he suffered hunger and his distress was great, he found employment with one of the citizens of that country, who sent him into the fields to feed swine. And the young man would fain have filled himself with the husks which the swine ate, but no one would give him anything.
2014 169:1.7 "U roku od nekoliko tjedana mladić prikupi sve svoje novce i krenu na putovanje u daleku zemlju, i kako nije mogao pronaći ništa isplativo što je bilo ugodno za raditi, ubrzo izgubi svu svoju baštinu u razvratnom životu. I tako, kad je sve potrošio, nasta ljuta glad u ovoj zemlji i on poče oskudijevati, te ode u najam nekom čovjeku ove zemlje koji ga posla na polje da čuva svinje. Uzalud je mladić čeznuo da bar napuni trbuh ljuskama od mahuna što su ih jele svinje, ali mu ih nitko nije davao.[13]
1955 169:1.8 “One day, when he was very hungry, he came to himself and said: ‘How many hired servants of my father have bread enough and to spare while I perish with hunger, feeding swine off here in a foreign country! I will arise and go to my father, and I will say to him: Father, I have sinned against heaven and against you. I am no more worthy to be called your son; only be willing to make me one of your hired servants.’ And when the young man had reached this decision, he arose and started out for his father’s house.
2014 169:1.8 "Jednog dana, kad je bio jako gladan, mladić dođe k sebi i reče: 'Koliki najamnici oca moga imaju kruha na pretek, a ja ovdje umirem od gladi, dok hranim svinje u tuđoj zemlji! Ustat ću i poći svomu ocu pa mu reći: "Oče, sagriješih protiv neba i protiv tebe. Nisam više dostojan da se zovem tvojim sinom. Primi me kao jednog od svojih najamnika[14].' A kad se mladić na to odlučio, on je ustao i krenuo očevoj kući.
1955 169:1.9 “Now this father had grieved much for his son; he had missed the cheerful, though thoughtless, lad. This father loved this son and was always on the lookout for his return, so that on the day he approached his home, even while he was yet afar off, the father saw him and, being moved with loving compassion, ran out to meet him, and with affectionate greeting he embraced and kissed him. And after they had thus met, the son looked up into his father’s tearful face and said: ‘Father, I have sinned against heaven and in your sight; I am no more worthy to be called a son’—but the lad did not find opportunity to complete his confession because the overjoyed father said to the servants who had by this time come running up: ‘Bring quickly his best robe, the one I have saved, and put it on him and put the son’s ring on his hand and fetch sandals for his feet.’
2014 169:1.9 " A ovaj je otac puno tugovao za svojim sinom; jako mu je nedostajao ovaj veseli, premda nepromišljeni, mladić. Otac je volio svoga sina i uvijek je budno čekao na njegov povratak, tako da ga opazi čim se približi svojoj kući i kako je bio pun samilosti, poletje mu u susret i uz srdačan pozdrav ga zagrli i poljubi. I nakon ovog susreta, sin pogleda u očeve uplakane oči i reče: 'Oče, sagriješih protiv neba i u tvojim očima; nisam više dostojan da se zovem tvojim sinom' - ali nije imao priliku završiti svoju ispovijed, jer je presrećni otac rekao svojim slugama koje su ovamo dotrčale: 'Brzo, donesite haljinu, i to onu najbolju koju sam za njega čuvao i obucite ga; stavite mu na ruku prsten, da se zna da je moj sin i dohvatite sandale za noge'.[15]
1955 169:1.10 “And then, after the happy father had led the footsore and weary lad into the house, he called to his servants: ‘Bring on the fatted calf and kill it, and let us eat and make merry, for this my son was dead and is alive again; he was lost and is found.’ And they all gathered about the father to rejoice with him over the restoration of his son.
2014 169:1.10 "A onda, nakon što je srećni otac poveo ovog umornog mladića natečenih nogu u kuću, pozvao je svoje sluge: 'Dovedite tovljene teladi, pa ih zakoljite da jedemo i da se veselimo, jer mi ovaj sin bijaše mrtav i oživje, bijaše izgubljen i nađe se.' I svi su se okupili oko oca da se vesele s njim što mu se vratio njegov sin[16].
1955 169:1.11 “About this time, while they were celebrating, the elder son came in from his day’s work in the field, and as he drew near the house, he heard the music and the dancing. And when he came up to the back door, he called out one of the servants and inquired as to the meaning of all this festivity. And then said the servant: ‘Your long-lost brother has come home, and your father has killed the fatted calf to rejoice over his son’s safe return. Come in that you also may greet your brother and receive him back into your father’s house.’
2014 169:1.11 " U to vrijeme, dok su tako slavili, njegov stariji sin je završio s radom i vratio se iz polja, a kad se približi kući, začu glazbu i ples. Kada je stigao do stražnjih vrata, on povika jednom od slugu i upita ga kakve su to svečanosti. A sluga mu odgovori: 'Došao kući tvoj davno izgubljeni brat, pa tvoj otac zakla ugojeno tele u veselju što opet ima sina zdrava. Dođi i ti s nama da pozdraviš svoga brata i da ga primiš nazad u kuću oca tvojega.'[17]
1955 169:1.12 “But when the older brother heard this, he was so hurt and angry he would not go into the house. When his father heard of his resentment of the welcome of his younger brother, he went out to entreat him. But the older son would not yield to his father’s persuasion. He answered his father, saying: ‘Here these many years have I served you, never transgressing the least of your commands, and yet you never gave me even a kid that I might make merry with my friends. I have remained here to care for you all these years, and you never made rejoicing over my faithful service, but when this your son returns, having squandered your substance with harlots, you make haste to kill the fatted calf and make merry over him.’
2014 169:1.12 "Ali kad je stariji sin to čuo, bio je toliko povrijeđen i ljut da nije htio ući u kuću. Kada je njegov otac čuo kako mladić nije htio izraziti dobrodošlicu svome mlađem bratu, iziđe i poče ga moliti. Ali stariji sin ne htjede podlijeći očevim molbama. On odgovori ocu s riječima:'Evo ti služim tolike godine, nikada ne prekrših ni najmanje tvoje zapovijedi, a ti mi nikada ne dade ni jareta da se proveselim sa svojim prijateljima. Ja sam ostao ovdje da se brinem o tebi sve ove godine, a ti se nikad nisi radovao radi moje vjerne službe, ali kad ti se vrati taj sin, nakon što je prokockao svoje imanje s bludnicama, ti mu zakla ugojeno tele i sviju okupi na veselje.'[18]
1955 169:1.13 “Since this father truly loved both of his sons, he tried to reason with this older one: ‘But, my son, you have all the while been with me, and all this which I have is yours. You could have had a kid at any time you had made friends to share your merriment. But it is only proper that you should now join with me in being glad and merry because of your brother’s return. Think of it, my son, your brother was lost and is found; he has returned alive to us!’”
2014 169:1.13 "Budući da je ovaj otac iskreno volio oba svoja sina, pokušao je urazumiti starijeg: 'Ali, sine moj, ti si bio sa mnom cijelo vrijeme, a sve što ja imam je tvoje. Mogao si zaklati jare kad god si htio da s prijateljima podijeliš svoje veselje. Ali se ipak trebaš priključiti meni i drugima u radosti i veselju zbog povratka svoga brata. Zamisli, sine moj, tvoj brat je bio izgubljen i nađe se; on nam se vratio živ!'"[19]
1955 169:1.14 This was one of the most touching and effective of all the parables which Jesus ever presented to impress upon his hearers the Father’s willingness to receive all who seek entrance into the kingdom of heaven.
2014 169:1.14 Bila je to jedna od najdirljivijih i najučinkovitijih usporedbi koje je Isus govorio svojim slušateljima da im kaže kolika je Očeva spremnost da primi sve koji traže ulazak u kraljevstvo nebesko.
1955 169:1.15 Jesus was very partial to telling these three stories at the same time. He presented the story of the lost sheep to show that, when men unintentionally stray away from the path of life, the Father is mindful of such lost ones and goes out, with his Sons, the true shepherds of the flock, to seek the lost sheep. He then would recite the story of the coin lost in the house to illustrate how thorough is the divine searching for all who are confused, confounded, or otherwise spiritually blinded by the material cares and accumulations of life. And then he would launch forth into the telling of this parable of the lost son, the reception of the returning prodigal, to show how complete is the restoration of the lost son into his Father’s house and heart.
2014 169:1.15 Isus je jako volio pripovijedati ove tri usporedbe jednu za drugom. Prvo je govorio o izgubljenoj ovci da pokaže kako, dok ljudi mogu nenamjerno odlutati s puta života, Otac ne zaboravlja takve izgubljene ovce već ide sa svojim Sinovima, pravim pastirima njegova stada, tražiti izgubljenu ovcu[20]. Onda je pripovijedao priču o dharmi koja se izgubila u kući da istakne temeljitost božanske potrage za svima koji su zbunjeni, smeteni ili na druge načine duhovno zaslijepljeni materijalnim problemima i prikupljanjem materijalnih stvari[21]. A onda bi entuzijastično ispričao priču o povratku izgubljenog sina, o prijemu sina rastrošnika da pokaže potpunost prihvaćanja izgubljenog sina u kući i u srcu Očevu[22].
1955 169:1.16 Many, many times during his years of teaching, Jesus told and retold this story of the prodigal son. This parable and the story of the good Samaritan were his favorite means of teaching the love of the Father and the neighborliness of man.
2014 169:1.16 Isus je mnogo, mnogo puta tijekom godina svog učenja, ispričao i prepričao ovu priču o izgubljenom sinu. Ova prispodoba, kao i priča o dobrom Samarijancu, je bila njegov omiljeni način poučavanja Očeve ljubavi i brige prema bližnjima.
¶ 2. USPOREDBA O SNALAŽLJIVOM UPRAVITELJU
2. PARABLE OF THE SHREWD STEWARD
2. USPOREDBA O SNALAŽLJIVOM UPRAVITELJU
1955 169:2.1 One evening Simon Zelotes, commenting on one of Jesus’ statements, said: “Master, what did you mean when you said today that many of the children of the world are wiser in their generation than are the children of the kingdom since they are skillful in making friends with the mammon of unrighteousness?” Jesus answered:
2014 169:2.1 Jedne je večeri, u komentaru jedne od Isusovih izjava, Šimun Revnitelj rekao: "Učitelju, što si mislio kad si rekao da su danas mnoga svjetovna djeca mudrija u svojoj generaciji od djece nebeskog kraljevstva, jer su vještija u stvaranju prijateljskog odnosa s nepoštenim bogatstvom?" Isus je odgovorio:[23]
1955 169:2.2 “Some of you, before you entered the kingdom, were very shrewd in dealing with your business associates. If you were unjust and often unfair, you were nonetheless prudent and farseeing in that you transacted your business with an eye single to your present profit and future safety. Likewise should you now so order your lives in the kingdom as to provide for your present joy while you also make certain of your future enjoyment of treasures laid up in heaven. If you were so diligent in making gains for yourselves when in the service of self, why should you show less diligence in gaining souls for the kingdom since you are now servants of the brotherhood of man and stewards of God?
2014 169:2.2 "Neki od vas, prije nego što uđoše u kraljevstvo, bijahu mudri u odnosu sa svojim poslovnim partnerima.Čak i ako ste bili nepravedni i nepošteni, mudro i dalekovido ste obavljali svoje poslove u pogledu trenutnog profita i buduće sigurnosti. Isto tako sada trebate urediti svoje živote u kraljevstvu da ostavite mjesta sadašnjoj radosti, dok istovremeno radite na osiguranju vašeg blaga za buduće uživanje na nebu. Ako ste bili tako vrijedni u osiguranju dobitka dok ste radili za sebe, zašto biste pokazali manju marljivost u zadobivanju duša za kraljevstvo, nakon što postanete služitelji bratstva ljudi i službenici Boga?[24]
1955 169:2.3 “You may all learn a lesson from the story of a certain rich man who had a shrewd but unjust steward. This steward had not only oppressed his master’s clients for his own selfish gain, but he had also directly wasted and squandered his master’s funds. When all this finally came to the ears of his master, he called the steward before him and asked the meaning of these rumors and required that he should give immediate accounting of his stewardship and prepare to turn his master’s affairs over to another.
2014 169:2.3 "Svi možete izvući pouku iz priče o nekom bogatašu koji je imao snalažljivog ali nepravednog upravitelja. Ovaj upravitelj ne samo što je vršio pritisak na stranke svoga gospodara za svoju sebičnu korist, već je izravno gubio i tratio imovinu svoga gospodara. Kad je sve to konačno došlo do gospodarevih ušiju, on je pozvao upravitelja i pitao ga o istinitosti ovih glasina i zahtijevao da mu ovaj odmah da račune o svom upravljanju i da se pripremi prenijeti poslove svoga gospodara na nekog drugog.[25]
1955 169:2.4 “Now this unfaithful steward began to say to himself: ‘What shall I do since I am about to lose this stewardship? I have not the strength to dig; to beg I am ashamed. I know what I will do to make certain that, when I am put out of this stewardship, I will be welcomed into the houses of all who do business with my master.’ And then, calling in each of his lord’s debtors, he said to the first, ‘How much do you owe my master?’ He answered, ‘A hundred measures of oil.’ Then said the steward, ‘Take your wax board bond, sit down quickly, and change it to fifty.’ Then he said to another debtor, ‘How much do you owe?’ And he replied, ‘A hundred measures of wheat.’ Then said the steward, ‘Take your bond and write fourscore.’ And this he did with numerous other debtors. And so did this dishonest steward seek to make friends for himself after he would be discharged from his stewardship. Even his lord and master, when he subsequently found out about this, was compelled to admit that his unfaithful steward had at least shown sagacity in the manner in which he had sought to provide for future days of want and adversity.
2014 169:2.4 "Tada je ovaj nevjerni upravitelj počeo govoriti u sebi: 'Što da učinim, jer mi gospodar uzima upravu?Nemam snage za kopanje; stidim se prosjačiti. Već znam što ću učiniti, da me poslovni suradnici moga gospodara prime u svoje kuće kad budem maknut s uprave.' A onda, pozivajući jednog po jednog dužnika svoga gospodara, zapita prvog, 'Koliko duguješ gospodaru mojemu?' Ovaj odgovori, 'Sto bata ulja.' Reče mu upravitelj, 'Uzmi svoju knjižicu, sjedni brzo i to promijeni na pedeset.' Tada upita drugog dužnika, 'A ti, koliko duguješ?' Ovaj odgovori, 'Sto korova pšenice.' Rekne mu, 'Uzmi svoju knjižicu i napiši osamdeset.' I tako učini s brojnim drugim dužnicima. I tako se ovaj nepošteni upravitelj nastojao sprijateljiti s ljudima nakon što ga gospodar pusti iz službe. Čak je i njegov gospodar, kad je naknadno za to saznao, bio prisiljen priznati da je ovaj snalažljivi upravitelj barem pokazao oštroumnost u načinu na koji je tražio da se osigura za buduće dane od bijede i neimaštine.[26]
1955 169:2.5 “And it is in this way that the sons of this world sometimes show more wisdom in their preparation for the future than do the children of light. I say to you who profess to be acquiring treasure in heaven: Take lessons from those who make friends with the mammon of unrighteousness, and likewise so conduct your lives that you make eternal friendship with the forces of righteousness in order that, when all things earthly fail, you shall be joyfully received into the eternal habitations.
2014 169:2.5 "I tako su sinovi ovog svijeta ponekad mudriji od djece svjetla u pripremi za budućnost[27]. Ovo govorim vama koji kažete da si pribavljate blago na nebu: Izvucite pouku iz primjera onih koji sklapaju prijateljstvo s nepoštenim bogatstvom da bi za života učvrstili svoje vječno prijateljstvo sa silama ispravnosti i mogli, kad sve zemaljske stvari propadnu, radosno biti primljeni u prebvališta vječnosti.
1955 169:2.6 “I affirm that he who is faithful in little will also be faithful in much, while he who is unrighteous in little will also be unrighteous in much. If you have not shown foresight and integrity in the affairs of this world, how can you hope to be faithful and prudent when you are trusted with the stewardship of the true riches of the heavenly kingdom? If you are not good stewards and faithful bankers, if you have not been faithful in that which is another’s, who will be foolish enough to give you great treasure in your own name?
2014 169:2.6 "Kažem vam da je onaj koji je vjeran u malom isto tako vjeran u velikom, a da je onaj koji je nevjeran u malom jednako je nevjeran u velikom[28]. Ako se niste pokazali u dalekovidosti i integritetu u poslovima ovoga svijeta, kako se možete nadati da ćete biti vjerni i smotreni kad vam se povjeri uprava nad istinskim blagom nebeskog kraljevstva? Ako niste dobri upravitelji i vjerni bankari, ako se niste pošteno odnosili prema tuđem imanju, tko će biti glup da vam povjeri svoje veliko blago?[29]
1955 169:2.8 When the Pharisees who were present heard this, they began to sneer and scoff since they were much given to the acquirement of riches. These unfriendly hearers sought to engage Jesus in unprofitable argumentation, but he refused to debate with his enemies. When the Pharisees fell to wrangling among themselves, their loud speaking attracted large numbers of the multitude encamped thereabouts; and when they began to dispute with each other, Jesus withdrew, going to his tent for the night.
2014 169:2.8 Kad su prisutni farizeji to čuli, počeli su se smijati i rugati jer su bili posvećeni stjecanju bogatstva[31]. Ovi neprijateljski naklonjeni slušatelji su htjeli navesti Isusa na neplodnu raspravu, ali on je odbio ući u diskusiju sa svojim neprijateljima. Kad su farizeji pali u nesuglasicu među sobom, njihovi glasni povici privukoše veliki broj onih koji su se tu utaborili; a kad su počeli osporavati jedni druge, Isus se povukao u svoj šator na počinak.
¶ 3. BOGATAŠ I PROSJAK
3. THE RICH MAN AND THE BEGGAR
3. BOGATAŠ I PROSJAK
1955 169:3.1 When the meeting became too noisy, Simon Peter, standing up, took charge, saying: “Men and brethren, it is not seemly thus to dispute among yourselves. The Master has spoken, and you do well to ponder his words. And this is no new doctrine which he proclaimed to you. Have you not also heard the allegory of the Nazarites concerning the rich man and the beggar? Some of us heard John the Baptist thunder this parable of warning to those who love riches and covet dishonest wealth. And while this olden parable is not according to the gospel we preach, you would all do well to heed its lessons until such a time as you comprehend the new light of the kingdom of heaven. The story as John told it was like this:
2014 169:3.1 Kad je sastanak postao previše bučan, Šimun Petar je ustado i preuzeo kontrolu, govoreći: "Narode i braćo, nije pravo tako se sporiti među sobom. Učitelj je govorio, a vi trebate razmisliti o njegovim riječima. A to što vam reče nije neki novi nauk. Zar niste čuli nazarisku alegoriju koja se odnosi na bogataša i prosjaka? Neki od nas su čuli kako Ivan Krstitelj gromoglasno govori ovu usporedbu kao upozorenje onima koji vole zemaljska dobra i žude za nepoštenim bogatstvom. A dok ova stara izreka nije u skladu s evanđeljem koje mi poučavamo, svima bi bilo dobro da obrate pažnju na ove pouke dok ne budu mogli shvatiti novo svjetlo kraljevstva nebeskog. Evo kako je Ivan govorio:
1955 169:3.2 “There was a certain rich man named Dives, who, being clothed in purple and fine linen, lived in mirth and splendor every day. And there was a certain beggar named Lazarus, who was laid at this rich man’s gate, covered with sores and desiring to be fed with the crumbs which fell from the rich man’s table; yes, even the dogs came and licked his sores. And it came to pass that the beggar died and was carried away by the angels to rest in Abraham’s bosom. And then, presently, this rich man also died and was buried with great pomp and regal splendor. When the rich man departed from this world, he waked up in Hades, and finding himself in torment, he lifted up his eyes and beheld Abraham afar off and Lazarus in his bosom. And then Dives cried aloud: ‘Father Abraham, have mercy on me and send over Lazarus that he may dip the tip of his finger in water to cool my tongue, for I am in great anguish because of my punishment.’ And then Abraham replied: ‘My son, you should remember that in your lifetime you enjoyed the good things while Lazarus in like manner suffered the evil. But now all this is changed, seeing that Lazarus is comforted while you are tormented. And besides, between us and you there is a great gulf so that we cannot go to you, neither can you come over to us.’ Then said Dives to Abraham: ‘I pray you send Lazarus back to my father’s house, inasmuch as I have five brothers, that he may so testify as to prevent my brothers from coming to this place of torment.’ But Abraham said: ‘My son, they have Moses and the prophets; let them hear them.’ And then answered Dives: ‘No, No, Father Abraham! but if one go to them from the dead, they will repent.’ And then said Abraham: ‘If they hear not Moses and the prophets, neither will they be persuaded even if one were to rise from the dead.’”
2014 169:3.2 "Bijaše neki bogataš po imenu Dives, koji se oblačio u grimiz i tanani lan i svaki dan živio u sjaju i raskoši. A bio je tu i neki prosjak po imenu Lazar, koji je ležao do njegovih vrata sav u čirevima i koji se želio nasititi onim što je padalo s bogataševa stola; da, čak su i psi dolazili i lizali mu čireve. I dogodi se da umrije siromah i anđeli ga odnesoše u krilo Abrahamovo. A onda umrije i bogataš i bijaše pokopan s velikom pompom i kraljevskim sjajem. Kad bogataš napusti ovaj svijet, probudi se u paklenom Podzemlju, u strašnim mukama, a kad podiže oči vidje izdaleka Abrahama i Lazara u njegovu krilu. A onda Dives povika: 'Oče Abrahame, smiluj mi se i pošalji Lazara da namoči vršak svoga prsta vodom da mi rashladi jezik, jer se strašno mučim zbog svoje kazne'. A onda Abraham odgovori: 'Sine moj, ne zaboravi da si ti u životu uživao u dobrim stvarima, a Lazar patio od zla. A sada se sve to promijeni jer se on sada tješi, a ti se mučiš. A osim toga, između nas i vas veliki je jaz, tako da mi ne možemo ići s tobom, a vi ne možete doći do nas." Tada reče Dives Abrahamu: 'Onda, molim te pošalji Lazara natrag u kuću oca mojega budući da ja imam petero braće, da im posvjedoči da ne bi i oni ušli u ovo mjesto muka.' A Abraham na to odgovori: 'Moj sine, oni imaju Mojsija i proroke; njih neka slušaju.' A onda je odgovorio Dives: 'Ne, ne, oče Abrahame! ali ako se jedan vrati njima iz mrtvih, oni će se pokajati.' A onda je rekao Abraham: 'Ako ne slušaju Mojsija i proroke, oni neće biti uvjereni čak i ako netko ustane od mrtvih.'"[32][33]
1955 169:3.3 After Peter had recited this ancient parable of the Nazarite brotherhood, and since the crowd had quieted down, Andrew arose and dismissed them for the night. Although both the apostles and his disciples frequently asked Jesus questions about the parable of Dives and Lazarus, he never consented to make comment thereon.
2014 169:3.3 Nakon što je Petar ispričao ovu staru usporedbu nazaritskog bratstva i kako se gomila već bila primirila, ustade Andrija da ih raspusti na počinak. Iako su apostoli i učenici često ispitivali Isusa o usporedbi o Divesu i Lazaru, on nikada nije pristao komentirati njihova pitanja.
¶ 4. OTAC I NJEGOVO KRALJEVSTVO
4. THE FATHER AND HIS KINGDOM
4. OTAC I NJEGOVO KRALJEVSTVO
1955 169:4.1 Jesus always had trouble trying to explain to the apostles that, while they proclaimed the establishment of the kingdom of God, the Father in heaven was not a king. At the time Jesus lived on earth and taught in the flesh, the people of Urantia knew mostly of kings and emperors in the governments of the nations, and the Jews had long contemplated the coming of the kingdom of God. For these and other reasons, the Master thought best to designate the spiritual brotherhood of man as the kingdom of heaven and the spirit head of this brotherhood as the Father in heaven. Never did Jesus refer to his Father as a king. In his intimate talks with the apostles he always referred to himself as the Son of Man and as their elder brother. He depicted all his followers as servants of mankind and messengers of the gospel of the kingdom.
2014 169:4.1 Isus je uvijek imao problema pokušavajući objasniti apostolima da, dok su promicali uspostavu kraljevstva Božjega, Otac na nebu nije bio kralj. U vrijeme kad je Isus živio na zemlji i učio u tijelu, narodi Urantije su ponajviše govorili o kraljevima i carevima nacionalnih vlada, dok su Židovi dugo iščekivali dolazak kraljevstva Božjega. Iz tih i drugih razloga, Učitelj je smatrao da je bilo najbolje označiti duhovno bratstvo ljudi kao nebesko kraljevstvo, a duhovnu glavu ovog kraljevstva kao Oca na nebesima. Isus nikad nije aludirao na svoga Oca kao kralja. U svojim je intimnim razgovorima s apostolima uvijek aludirao na sebe kao Sina Čovječjega i njihova starijeg brata. Opisivao je sve svoje sljedbenike kao sluge čovječanstva i glasnike evanđelja kraljevstva.
1955 169:4.2 Jesus never gave his apostles a systematic lesson concerning the personality and attributes of the Father in heaven. He never asked men to believe in his Father; he took it for granted they did. Jesus never belittled himself by offering arguments in proof of the reality of the Father. His teaching regarding the Father all centered in the declaration that he and the Father are one; that he who has seen the Son has seen the Father; that the Father, like the Son, knows all things; that only the Son really knows the Father, and he to whom the Son will reveal him; that he who knows the Son knows also the Father; and that the Father sent him into the world to reveal their combined natures and to show forth their conjoint work. He never made other pronouncements about his Father except to the woman of Samaria at Jacob’s well, when he declared, “God is spirit.”
2014 169:4.2 Isus nikada nije dao svojim apostolima sustavnu pouku koja se odnosila na ličnost i osobine Oca na nebu.On nikada nije tražio da ljudi vjeruju u njegovog Oca: on je uzimao zdravo za gotovo da oni u njega veruju. Isus se nikada nije ponizio nudeći argumente kao dokaz stvarnosti Oca. Njegovo učenje u vezi Oca je usmjereno na izjavu da su on i Otac jedno; da je onaj koji je vidio Sina, vidio i Oca; da Otac, kao Sin, sve zna; da samo Sin istinski poznaje Oca i onaj kome ga Sin otkrije; da onaj koji poznaje Sina poznaje i Oca; i da ga je Otac poslao u svijet da obznani njihovu spojenu prirodu i da pokaže njihova zajednička djela[34][35][36][37][38][39][40][41]. On nikada nije rekao o Ocu bilo što drugo, osim ženi iz Samarije na Jakobovom izvoru, kada je izjavio: "Bog je duh[42]."
1955 169:4.3 You learn about God from Jesus by observing the divinity of his life, not by depending on his teachings. From the life of the Master you may each assimilate that concept of God which represents the measure of your capacity to perceive realities spiritual and divine, truths real and eternal. The finite can never hope to comprehend the Infinite except as the Infinite was focalized in the time-space personality of the finite experience of the human life of Jesus of Nazareth.
2014 169:4.3 Vi možete naučiti o Bogu od Isusa promatranjem božanstvenosti njegova života, a ne oslanjanjem na njegova učenja. Iz Učiteljeva života svaki od vas može usvojiti taj koncept Boga koji je mjera vaše sposobnosti opažanja duhovne i božanske stvarnosti, stvarnih i vječnih istina. Oni koji su konačni ne mogu se nadati da će shvatiti Beskonačno, osim kad se Beskonačno usredotoči u vremensko-prostornoj ličnosti konačnog iskustva ljudskog života Isusa iz Nazareta.
1955 169:4.4 Jesus well knew that God can be known only by the realities of experience; never can he be understood by the mere teaching of the mind. Jesus taught his apostles that, while they never could fully understand God, they could most certainly know him, even as they had known the Son of Man. You can know God, not by understanding what Jesus said, but by knowing what Jesus was. Jesus was a revelation of God.
2014 169:4.4 Isus je dobro znao da čovjek može spoznati Boga samo u stvarnostima iskustva; on ga ne može razumjeti pukim naukom uma. Isus je poučavao svoje apostole da, iako oni nikada u potpunosti ne mogu razumjeti Boga, mogu biti sasvim sigurni da ga znaju, jednako kao što su upoznali Sina Čovječjeg. Vi možete upoznati Boga, ne po onome što je Isus rekao, već znajući što je Isus bio. Isus je bio otkrivenje Boga.
1955 169:4.5 Except when quoting the Hebrew scriptures, Jesus referred to Deity by only two names: God and Father. And when the Master made reference to his Father as God, he usually employed the Hebrew word signifying the plural God (the Trinity) and not the word Yahweh, which stood for the progressive conception of the tribal God of the Jews.
2014 169:4.5 Osim kad je citirao židovska Pisma, Isus je aludirao na Božanstvu sa samo dva imena: Bog i Otac. A kad je Isus govorio o svome Ocu kao Bogu, obično je koristio židovsku riječ koja je označavala množinu Boga (Trojstvo), a ne riječ Jahve koja je obilježavala progresivnu koncepciju plemenskog Boga Židova.
1955 169:4.6 Jesus never called the Father a king, and he very much regretted that the Jewish hope for a restored kingdom and John’s proclamation of a coming kingdom made it necessary for him to denominate his proposed spiritual brotherhood the kingdom of heaven. With the one exception—the declaration that “God is spirit”—Jesus never referred to Deity in any manner other than in terms descriptive of his own personal relationship with the First Source and Center of Paradise.
2014 169:4.6 Isus nikada nije nazivao Oca kraljem, i jako je žalio što je zbog židovske nade u uspostavu kraljevstva i Ivanovog proglašenja dolazećeg kraljevstva, bilo potrebno nazvati ovo dolazeće duhovno bratstvo nebeskim kraljevstvom[43][44][45][46]. Uz jednu iznimku - izjavu "Bog je duh" - Isus nikada nije govorio o Božanstvu na bilo koji drugi način osim riječima koje su opisivale njegov osobni odnos s Prvim Izvorom i Središtem Raja[47].
1955 169:4.7 Jesus employed the word God to designate the idea of Deity and the word Father to designate the experience of knowing God. When the word Father is employed to denote God, it should be understood in its largest possible meaning. The word God cannot be defined and therefore stands for the infinite concept of the Father, while the term Father, being capable of partial definition, may be employed to represent the human concept of the divine Father as he is associated with man during the course of mortal existence.
2014 169:4.7 Isus je koristio riječ Bog da označi ideju Božanstva, a riječ Otac da obilježi iskustvo poznavanja Boga. Svakom prilikom kad se riječ Otac koristi za oznaku Boga, trebate je shvatiti u najširem mogućem smislu. Riječ Bog ne može biti definirana i stoga ona označava beskonačni koncept Oca, a pojam Otac, koji se može djelomično definirati, može označavati ljudski koncept božanskog Oca kao što je ovaj povezan s čovjekom u tijeku smrtnog postojanja.
1955 169:4.8 To the Jews, Elohim was the God of gods, while Yahweh was the God of Israel. Jesus accepted the concept of Elohim and called this supreme group of beings God. In the place of the concept of Yahweh, the racial deity, he introduced the idea of the fatherhood of God and the world-wide brotherhood of man. He exalted the Yahweh concept of a deified racial Father to the idea of a Father of all the children of men, a divine Father of the individual believer. And he further taught that this God of universes and this Father of all men were one and the same Paradise Deity.
2014 169:4.8 Za Židove, Elohim je bio Bog nad bogovima, a Jahva je bio Bog Izraelov. Isus je prihvatio koncept Elohima i prozvao ovu uzvišenu grupu bića Bogom. Na mjesto koncepta Jahve kao nacionalnog božanstva, uveo je ideju očinstva Boga i svjetskog bratstva ljudi. Uzvisio je koncept Jahve kao obožanstvljenog nacionalnog Oca u ideju Oca sve ljudske djece, božanskog Oca individualnog vjernika. Dalje je učio da su ovaj Bog svemira i njegov Otac svih ljudi bili jedno te isto Rajsko Božanstvo.
1955 169:4.9 Jesus never claimed to be the manifestation of Elohim (God) in the flesh. He never declared that he was a revelation of Elohim (God) to the worlds. He never taught that he who had seen him had seen Elohim (God). But he did proclaim himself as the revelation of the Father in the flesh, and he did say that whoso had seen him had seen the Father. As the divine Son he claimed to represent only the Father.
2014 169:4.9 Isus nikada nije tvrdio da je bio očitovanje Elohima (Boga) u tijelu. Nikada nije izjavio da je bio otkrivenje Elohima (Boga) svjetovima. Nikada nije rekao da je onaj koji je vidio njega, vidio Elohima (Boga). Ali je sebe proglasio otkrivenjem Oca u tijelu i rekao da tko god vidi njega, vidi i Oca. Kao božanski Sin, tvrdio je da predstavlja samo Oca.
1955 169:4.10 He was, indeed, the Son of even the Elohim God; but in the likeness of mortal flesh and to the mortal sons of God, he chose to limit his life revelation to the portrayal of his Father’s character in so far as such a revelation might be comprehensible to mortal man. As regards the character of the other persons of the Paradise Trinity, we shall have to be content with the teaching that they are altogether like the Father, who has been revealed in personal portraiture in the life of his incarnated Son, Jesus of Nazareth.
2014 169:4.10 On je, doista, Sin čak i Boga Elohima; ali u obličju ljudskog tijela i pred smrtnim sinovima Boga, odlučio je ograničiti svoje životno otkrivenje na prikazivanje karaktera njegova Oca u onoj mjeri u kojoj je ovo otkrivenje bilo razumljivo smrtnom čovjeku. Što se tiče karaktera drugih osoba Rajskog Trojstva, trebamo se zadovoljiti učenjem da su oni poput Oca koji je obznanjen u osobnom portretu u životu svog utjelovljenog Sina, Isusa iz Nazareta.
1955 169:4.11 Although Jesus revealed the true nature of the heavenly Father in his earth life, he taught little about him. In fact, he taught only two things: that God in himself is spirit, and that, in all matters of relationship with his creatures, he is a Father. On this evening Jesus made the final pronouncement of his relationship with God when he declared: “I have come out from the Father, and I have come into the world; again, I will leave the world and go to the Father.”
2014 169:4.11 Iako je Isus otkrio pravu prirodu nebeskog Oca u svom zemaljskom životu, on nije puno poučavao o njemu.U stvari, učio je samo dvije ideje: da je Bog bio duh i da je u svim pitanjima odnosa sa svojim stvorenjima, bio Otac. Ove večeri Isus je dao javnu izjavu u vezi svog odnosa s Bogom kad je rekao: "Izišao sam od Oca i došao sam na svijet; opet ću ostaviti svijet da odem k Ocu[48]."
1955 169:4.12 But mark you! never did Jesus say, “Whoso has heard me has heard God.” But he did say, “He who has seen me has seen the Father.” To hear Jesus’ teaching is not equivalent to knowing God, but to see Jesus is an experience which in itself is a revelation of the Father to the soul. The God of universes rules the far-flung creation, but it is the Father in heaven who sends forth his spirit to dwell within your minds.
2014 169:4.12 Ali pazite! Isus nikada nije rekao, "Tko je čuo mene, čuo je i Boga." Ali on je rekao: "Tko je vidio mene, vidio je i Oca[49]." Čuti Isusova učenja nije jednako poznavanju Boga, ali vidjeti Isusa znači doživjeti iskustvo koje je samo po sebi otkrivenje Oca duši. Bog svemira vlada prostranom tvorevinom, ali nebeski Otac je taj koji šalje svoj duh da živi u vašim umovima.
1955 169:4.13 Jesus is the spiritual lens in human likeness which makes visible to the material creature Him who is invisible. He is your elder brother who, in the flesh, makes known to you a Being of infinite attributes whom not even the celestial hosts can presume fully to understand. But all of this must consist in the personal experience of the individual believer. God who is spirit can be known only as a spiritual experience. God can be revealed to the finite sons of the material worlds, by the divine Son of the spiritual realms, only as a Father. You can know the Eternal as a Father; you can worship him as the God of universes, the infinite Creator of all existences.
2014 169:4.13 Isus je duhovna leća u ljudskom obličju koja čini vidljivim materijalnim stvorenjima Onoga koji je nevidljiv. On je vaš stariji brat, u tjelu, koji vas upoznaje s Bićem beskonačnih osobina koje čak ni nebeske vojske ne mogu potpuno razumjeti. No, sve to mora postati dijelom osobnog iskustva individualnog vjernika. Bog koji je duh može biti poznat samo kao duhovno iskustvo[50]. Bog može biti obznanjen konačnim sinovima materijalnih svjetova od strane božanskog Sina duhovnih svjetova, samo kao Otac.Vi možete znati Vječnog kao Oca; možete ga obožavati kao Boga svemira, beskonačnog Stvoritelja svih egzistencija.
¶ Reference
¶ Biblija
- ↑ 169:0.4 Jede s carinicima i grešnicima: Mt 9:10-11; Mt 11:19a; Mk 2:15-16; Lk 5:30; Lk 7:34; Lk 15:1-2.
- ↑ 169:0.5 Bogohulnik: kaže jednak Bogu: Iv 1:1; Iv 5:17-18; Iv 10:30,38; Iv 12:44-45; Iv 14:7-11,20; Iv 17:11,21-22.
- ↑ 169:0.6 Branje kukuruza u subotu: Mt 12:1-2; Mk 2:23-24; Lk 6:1-2.
- ↑ 169:0.6 Liječi u subotu: Mt 12:9-14; Mk 3:1-5; Lk 6:6-11; Lk 13:10-16; Lk 14:1-4; Iv 5:5-16; Iv 9:1-7,16.
- ↑ 169:0.6 Apostoli nisu prali ruke: Mt 15:1-2; Mk 7:1-6; Lk 11:37-41.
- ↑ 169:0.7 U savezu s vragovima: Mt 12:22-28; Mk 3:22; Lk 11:14-20.
- ↑ 169:1.2 Tražite Gospodina: Iz 55:6.
- ↑ 169:1.2 Prispodoba o izgubljenoj ovci: Mt 18:12-14; Lk 15:3-7.
- ↑ 169:1.3 Isus je došao tražiti i spasiti izgubljene: Mt 18:11; Lk 19:10.
- ↑ 169:1.4 Izgubljeni novčić: Lk 15:8-9.
- ↑ 169:1.4 Anđeli radosni zbog spasenja: Lk 15:7,10.
- ↑ 169:1.6 Otac je podijelio imanje sinu: Lk 15:11-12.
- ↑ 169:1.7 Sin je svoje potrošio na razuzdani život: Lk 15:13-16.
- ↑ 169:1.8 Sinova odluka o povratku: Lk 15:17-20a.
- ↑ 169:1.9 Očeva dobrodošlica: Lk 15:20b-22.
- ↑ 169:1.10 Proslava: Lk 15:23-24.
- ↑ 169:1.11 Najstariji sin čuje sretan zvuk: Lk 15:25-27.
- ↑ 169:1.12 Brat predmeti: Lk 15:28-30.
- ↑ 169:1.13 Otac se raduje: Lk 15:31-32.
- ↑ 169:1.15 Prispodoba o izgubljenoj ovci: Mt 18:12-13; Lk 15:3-7.
- ↑ 169:1.15 Prispodoba o izgubljenom novčiću: Lk 15:8-10.
- ↑ 169:1.15 Prispodoba o izgubljenom sinu: Lk 15:11-32.
- ↑ 169:2.1 Pitanje Simona Zelotesa: Lk 16:8-9.
- ↑ 169:2.2 Duhovno mudar: Mt 6:19-21; Lk 12:33-34.
- ↑ 169:2.3 Prispodoba o nepoštenom upravitelju: Lk 16:1-2.
- ↑ 169:2.4 Pazio/la sam na sebe: Lk 16:3-8a.
- ↑ 169:2.5 Duhovno činite ono što sinovi ovoga svijeta čine s bogatstvom: Lk 16:8b-9.
- ↑ 169:2.6 Vjeran u malom, vjeran i u mnogom: Mt 13:12; Mt 25:21,23,29; Mk 4:25; Lk 8:18; Lk 16:10; Lk 19:16-19,26.
- ↑ 169:2.6 Budite dobri upravitelji: Lk 16:10-12.
- ↑ 169:2.7 Nitko ne može služiti dvama gospodarima: Mt 6:24; Lk 16:13.
- ↑ 169:2.8 Farizeji se podsmjehuju: Lk 16:14.
- ↑ 169:3.2 Ljudi ne vjeruju: Lk 16:22-31.
- ↑ 169:3.2 Prispodoba o bogatašu i prosjaku: Lk 16:19-21.
- ↑ 169:4.2 Isus i Otac su jedno: Iv 1:1; Iv 5:17-18; Iv 10:30,38; Iv 12:44-45; Iv 14:7-11,20; Iv 17:11,21-22.
- ↑ 169:4.2 Tko je vidio Sina, vidio je Oca: Iv 12:45; Iv 14:7-11.
- ↑ 169:4.2 Otac i Sin znaju sve: Lk 10:22; Iv 5:20; Iv 16:30; 1 Iv 3:20.
- ↑ 169:4.2 Samo Sin poznaje Oca: Mt 11:27; Lk 10:22; Iv 1:18; Iv 10:15.
- ↑ 169:4.2 Otac otkriven od strane Sina: Mt 5:45-48; Mt 6:1,4,6; Mt 11:25-27; Mk 11:25-26; Lk 6:35-36; Lk 10:22; Iv 1:18; Iv 3:31-34; Iv 4:21-24; Iv 6:45-46; Iv 14:6-11,20; Iv 15:15; Iv 16:25; Iv 17:8,25-26.
- ↑ 169:4.2 Tko pozna Sina, pozna Oca: Iv 8:19; Iv 14:7-9; Iv 16:3.
- ↑ 169:4.2 Otkriti kombiniranu prirodu: Iv 1:18; Iv 3:31-35; Iv 5:17,22-23; Iv 7:16,28-29; Iv 12:49-50; Iv 13:3; Iv 15:24; Iv 17:1-10,25-26.
- ↑ 169:4.2 Prikaži konjontni rad: Iv 5:43; Iv 7:28-29; Iv 8:42; Iv 12:49-50; Iv 14:10; Iv 16:15; Iv 17:8-10.
- ↑ 169:4.2 Bog je duh: Iv 4:24; Rim 8:9; 2 Kor 3:16-17.
- ↑ 169:4.6 Kraljevstvo: Mt 9:35; Mt 24:14.
- ↑ 169:4.6 Kraljevstvo Božje: Mt 6:33; Mt 12:28; Mt 19:24; Mt 21:31,43; Mk 1:14-15; Mk 4:11,26,30; Mk 9:1,47; Mk 10:14-15,23-25; Mk 12:34; Mk 14:25; Mk 15:43; Lk 4:43; Lk 6:20; Lk 7:28; Lk 8:1,10; Lk 9:2,11,27; Lk 9:60,62; Lk 10:9-11; Lk 11:20; Lk 12:31-32; Lk 13:18,20,28-29; Lk 14:15; Lk 16:16; Lk 17:20-21; Lk 18:16-17,24-25; Lk 19:11; Lk 21:31; Lk 22:16,18; Lk 23:51; Iv 3:3,5; Rim 14:17; 1 Kor 4:20; 1 Kor 6:9.
- ↑ 169:4.6 Ivanova proklamacija: Mt 3:1-2.
- ↑ 169:4.6 Kraljevstvo nebesko: Mt 3:2; Mt 4:17,23; Mt 5:3,10,19-20; Mt 7:21; Mt 8:11; Mt 10:7; Mt 11:11-12; Mt 13:11,24,31-52; Mt 16:19; Mt 18:1-4,23; Mt 19:14,23; Mt 20:1; Mt 22:2; Mt 23:13; Mt 25:1,14.
- ↑ 169:4.6 Bog je duh: Iv 4:24; Rim 8:9; 2 Kor 3:16-17.
- ↑ 169:4.11 Od Oca dolazim, k Njemu ću ići: Iv 16:28.
- ↑ 169:4.12 Tko je vidio mene, vidio je Oca: Iv 12:45; Iv 14:7-9.
- ↑ 169:4.13 Bog je duh: Iv 4:24; Rim 8:9; 2 Kor 3:16-17.