유란시아 책
IV 부. 예수의 생애와 교훈
Paper 128
Jesus’ Early Manhood
Jesus’ Early Manhood
어른의 생애에 접어들면서 나사렛 예수는, 이 세상에서 이제까지 정상적이고 평범한 인간으로서 살아온 것처럼, 계속 그렇게 살았다. 예수는 다른 아이들이 태어나는 것과 똑같이 이 세상에 태어났고;부모를 선정하는 일에 전혀 개입하지 않았다. 일곱 번째이자 마지막 증여, 즉 필사자 육신의 모습으로 육신화를 수행할 행성으로서 이 특정한 세계를 선택했지만, 그 외에 그는 자연스런 방법으로 세상에 등장하여, 이 세계 또는 비슷한 세계들에서 살고 있는 다른 필사자들이 겪는 것과 똑같이, 주변 환경의 변천과 씨름하면서 이 영역의 한 아이로 성장했다.
128:0.1 (1407.1)
AS JESUS of Nazareth entered upon the early years of his adult life, he had lived, and continued to live, a normal and average human life on earth. Jesus came into this world just as other children come; he had nothing to do with selecting his parents. He did choose this particular world as the planet whereon to carry out his seventh and final bestowal, his incarnation in the likeness of mortal flesh, but otherwise he entered the world in a natural manner, growing up as a child of the realm and wrestling with the vicissitudes of his environment just as do other mortals on this and on similar worlds.
128:1.1 (1407.4)
With the attainment of adult years Jesus began in earnest and with full self-consciousness the task of completing the experience of mastering the knowledge of the life of his lowest form of intelligent creatures, thereby finally and fully earning the right of unqualified rulership of his self-created universe. He entered upon this stupendous task fully realizing his dual nature. But he had already effectively combined these two natures into one—Jesus of Nazareth.
요셉의 아들 예슈아는, 자기가 여자에게서 태어난 한 남자, 필사적 사람임을 잘 알았다. 이것은 자신의 첫 칭호로 사람의 아들을 선택한 것에서 나타난다. 그는 정말로 살과 피를 지닌 자였고, 한 우주의 운명을 주권자 권한으로 관장하고 있는 지금도, 스스로 획득한 수많은 호칭 중에, 사람의 아들이라는 칭호를 여전히 간직하고 있다. 우주 아버지의 창조적 말씀--곧 창조주 아들--이, “육신이 되어 유란시아 세계의 한 사람으로서 거했다”는 말은 글자 그대로 사실이다. 그는 수고했고, 지쳤고, 쉬었고, 잠을 잤다. 배고팠고, 음식에 대한 그런 갈구를 만족시켰으며;갈증을 느꼈고, 물을 마심으로써 해결했다. 인간의 느낌과 감정 전반을 체험했으며;“너희와 똑같이, 모든 것에서 시험 받았고,” 고난 받다가 죽었다.
128:1.2 (1407.5)
Joshua ben Joseph knew full well that he was a man, a mortal man, born of woman. This is shown in the selection of his first title, the Son of Man. He was truly a partaker of flesh and blood, and even now, as he presides in sovereign authority over the destinies of a universe, he still bears among his numerous well-earned titles that of Son of Man. It is literally true that the creative Word—the Creator Son—of the Universal Father was “made flesh and dwelt as a man of the realm on Urantia.” He labored, grew weary, rested, and slept. He hungered and satisfied such cravings with food; he thirsted and quenched his thirst with water. He experienced the full gamut of human feelings and emotions; he was “in all things tested, even as you are,” and he suffered and died.
128:1.5 (1408.2)
It is forever and gloriously true: “We have a high ruler who can be touched with the feeling of our infirmities. We have a Sovereign who was in all points tested and tempted like as we are, yet without sin.” And since he himself has suffered, being tested and tried, he is abundantly able to understand and minister to those who are confused and distressed.
나사렛 목수는, 이제 자신 앞에 놓인 업무를 충분히 이해했으나, 자연스럽게 흘러가는 경로에 따라서 인간 생애를 살기로 택했다. 그리고 이 중에 어떤 문제들에서, 그는 필사 피조물에게 정말로 본보기가 됐고, 이렇게 기록되기도 했다:“그리스도 예수 안에도 있었던 이 마음을 너희 안에 품으라, 그는 하나님의 본성을 지니셨으니, 하나님과 동등하다고 여겨도 이상할 것 없다. 그러나, 그는 피조물의 형상을 입기까지 스스로 자신을 낮추심으로, 인간의 모습으로 태어나셨다. 그렇게 사람의 모양을 하고 자신을 낮추되, 죽기까지, 심지어 십자가에서 죽기까지 복종하셨다.”
128:1.6 (1408.3)
The Nazareth carpenter now fully understood the work before him, but he chose to live his human life in the channel of its natural flowing. And in some of these matters he is indeed an example to his mortal creatures, even as it is recorded: “Let this mind be in you which was also in Christ Jesus, who, being of the nature of God, thought it not strange to be equal with God. But he made himself to be of little import and, taking upon himself the form of a creature, was born in the likeness of mankind. And being thus fashioned as a man, he humbled himself and became obedient to death, even the death of the cross.”
128:1.7 (1408.4)
He lived his mortal life just as all others of the human family may live theirs, “who in the days of the flesh so frequently offered up prayers and supplications, even with strong feelings and tears, to Him who is able to save from all evil, and his prayers were effective because he believed.” Wherefore it behooved him in every respect to be made like his brethren that he might become a merciful and understanding sovereign ruler over them.
그는 자신이 인간 본성을 지녔음에 대해 결코 의심하지 않았으며;그 본성은 자명했고, 항상 그의 의식{意識}안에 있었다. 그렇지만 그의 신성한 본성에 대해서는, 의구심과 추론의 여지가 항상 있었고, 적어도 세례 받는 순간까지는 그랬던 것이 사실이다. 자신의 신성{神性}에 대한 자각은 느렸는데, 인간의 입장에서 보면 자연스럽게 점진적으로 드러났다. 신성이 이렇게 드러나고 이를 자각한 것은, 열세 살 되기 전에 예루살렘에서 있었던, 그가 인간으로 존재한 후 처음으로 일어난 초자연적 사건에서 시작됐으며;자신의 신성한 본성을 스스로-깨달은 것에 영향을 준 이 체험은, 그가 육체로 있는 동안에 두 번째 초자연적 체험이 있을 때 완성됐는데, 이것은 요단에서 요한에게 세례 받으면서 이뤄졌고, 돌보고 가르치는 공생애의 시작을 알리는 사건이었다.
128:1.8 (1408.5)
Of his human nature he was never in doubt; it was self-evident and always present in his consciousness. But of his divine nature there was always room for doubt and conjecture, at least this was true right up to the event of his baptism. The self-realization of divinity was a slow and, from the human standpoint, a natural evolutionary revelation. This revelation and self-realization of divinity began in Jerusalem when he was not quite thirteen years old with the first supernatural occurrence of his human existence; and this experience of effecting the self-realization of his divine nature was completed at the time of his second supernatural experience while in the flesh, the episode attendant upon his baptism by John in the Jordan, which event marked the beginning of his public career of ministry and teaching.
128:1.9 (1408.6)
Between these two celestial visitations, one in his thirteenth year and the other at his baptism, there occurred nothing supernatural or superhuman in the life of this incarnated Creator Son. Notwithstanding this, the babe of Bethlehem, the lad, youth, and man of Nazareth, was in reality the incarnated Creator of a universe; but he never once used aught of this power, nor did he utilize the guidance of celestial personalities, aside from that of his guardian seraphim, in the living of his human life up to the day of his baptism by John. And we who thus testify know whereof we speak.
그렇지만, 육신을 입고 살았던 이 여러 해 동안 내내, 그는 정말로 신성했다. 그는 실제로 낙원 아버지의 한 창조주 아들이었다. 일단 공생애를 시작했을 때, 즉 주권을 획득하기에 필요한 순전한 필사자 체험이 절차상 완성된 때부터, 그는 자신이 하나님의 아들임을 공개적으로 시인하기에 주저하지 않았다. “나는 알파와 오메가요, 시작과 나중이며 처음과 끝이라”고 서슴없이 선언했다. 훗날에 그에게 붙여졌던 이름들, 즉 영광의 주님, 우주의 통치자, 모든 창조의 주 하나님, 이스라엘의 거룩하신 분, 만유의 주, 우리 주시며 우리 하나님, 우리와 함께 하시는 하나님, 모든 세계와 모든 이름 위에 뛰어난 이름을 지니신 한 우주의 전능자, 이 창조계의 우주 정신, 지혜와 지식의 모든 보물을 감추고 계신 분, 만유를 충만케 하시는 그분의 충만함, 영원한 하나님의 영원한 말씀, 만유 이전에 계셨고 만유 속에 계신 분, 하늘과 땅의 창조주, 우주의 유지자, 온 땅의 심판자, 영원한 생명의 수여자, 참 목자, 세계들의 구원주, 우리를 구원하는 선장이라는 명칭에 대하여, 그는 아무런 이의도 제기하지 않았다.
128:1.10 (1408.7)
And yet, throughout all these years of his life in the flesh he was truly divine. He was actually a Creator Son of the Paradise Father. When once he had espoused his public career, subsequent to the technical completion of his purely mortal experience of sovereignty acquirement, he did not hesitate publicly to admit that he was the Son of God. He did not hesitate to declare, “I am Alpha and Omega, the beginning and the end, the first and the last.” He made no protest in later years when he was called Lord of Glory, Ruler of a Universe, the Lord God of all creation, the Holy One of Israel, the Lord of all, our Lord and our God, God with us, having a name above every name and on all worlds, the Omnipotence of a universe, the Universe Mind of this creation, the One in whom are hid all treasures of wisdom and knowledge, the fullness of Him who fills all things, the eternal Word of the eternal God, the One who was before all things and in whom all things consist, the Creator of the heavens and the earth, the Upholder of a universe, the Judge of all the earth, the Giver of life eternal, the True Shepherd, the Deliverer of the worlds, and the Captain of our salvation.
128:1.11 (1409.1)
He never objected to any of these titles as they were applied to him subsequent to the emergence from his purely human life into the later years of his self-consciousness of the ministry of divinity in humanity, and for humanity, and to humanity on this world and for all other worlds. Jesus objected to but one title as applied to him: When he was once called Immanuel, he merely replied, “Not I, that is my elder brother.”
세례를 받은 후에는, 감사하면서 따르는 자들과 진지한 신자들이 그를 경배하도록 내버려두고 전혀 개의치 않았다. 심지어 가난과 씨름하고 자기 가족의 생계를 위하여 손이 닳도록 일할 때에도, 자신이 하나님의 아들이라는 자각이 깊어졌으며;자신이 지금 인간 실존으로서 살아가는 바로 이 땅과 하늘을 만든 장본인임을 알고 있었다. 그리고 관찰하고 있는 거대한 우주 전체의 천상의 존재로 구성된 무리들도, 이 나사렛 사람이, 친애하는 주권자요 창조주이자-아버지이심을 알았다. 심한 긴장감이 요즈음 여러 해 내내 네바돈 우주에 퍼졌으며;모든 천상의 존재의 시선은 유란시아의 팔레스틴에 계속 집중돼있었다.
128:1.13 (1409.3)
After his baptism he thought nothing of permitting his sincere believers and grateful followers to worship him. Even while he wrestled with poverty and toiled with his hands to provide the necessities of life for his family, his awareness that he was a Son of God was growing; he knew that he was the maker of the heavens and this very earth whereon he was now living out his human existence. And the hosts of celestial beings throughout the great and onlooking universe likewise knew that this man of Nazareth was their beloved Sovereign and Creator-father. A profound suspense pervaded the universe of Nebadon throughout these years; all celestial eyes were continuously focused on Urantia—on Palestine.
이 해에, 예수는 유월절을 기념하려고 요셉과 함께 예루살렘으로 올라갔다. 예수는 봉헌식을 치르려고 야고보를 성전에 데려간 적이 있었으므로, 요셉을 데려가는 것도 자신의 의무라고 생각했다. 가족을 대할 때, 예수는 편애하는 듯한 태도를 결코 보이지 않았다. 그는 늘 다니던 요단 계곡 길로 요셉과 함께 예루살렘으로 갔으나, 나사렛으로 돌아올 때에는, 아마쑤스로 통하는 요단강 동쪽 길을 이용했다. 요단강을 내려가면서, 예수는 요셉에게 유대인의 역사를 들려줬고, 돌아오는 길에는, 전승에 의하면 요단강 동쪽에 거주했다는, 르우벤, 갓, 길르앗으로 불리는 지파들의 경험담에 관해서 이야기했다.
128:1.14 (1409.4)
This year Jesus went up to Jerusalem with Joseph to celebrate the Passover. Having taken James to the temple for consecration, he deemed it his duty to take Joseph. Jesus never exhibited any degree of partiality in dealing with his family. He went with Joseph to Jerusalem by the usual Jordan valley route, but he returned to Nazareth by the east Jordan way, which led through Amathus. Going down the Jordan, Jesus narrated Jewish history to Joseph and on the return trip told him about the experiences of the reputed tribes of Ruben, Gad, and Gilead that traditionally had dwelt in these regions east of the river.
128:1.15 (1409.5)
Joseph asked Jesus many leading questions concerning his life mission, but to most of these inquiries Jesus would only reply, “My hour has not yet come.” However, in these intimate discussions many words were dropped which Joseph remembered during the stirring events of subsequent years. Jesus, with Joseph, spent this Passover with his three friends at Bethany, as was his custom when in Jerusalem attending these festival commemorations.
128:2.1 (1409.6)
This was one of several years during which Jesus’ brothers and sisters were facing the trials and tribulations peculiar to the problems and readjustments of adolescence. Jesus now had brothers and sisters ranging in ages from seven to eighteen, and he was kept busy helping them to adjust themselves to the new awakenings of their intellectual and emotional lives. He had thus to grapple with the problems of adolescence as they became manifest in the lives of his younger brothers and sisters.
128:2.2 (1410.1)
This year Simon graduated from school and began work with Jesus’ old boyhood playmate and ever-ready defender, Jacob the stone mason. As a result of several family conferences it was decided that it was unwise for all the boys to take up carpentry. It was thought that by diversifying their trades they would be prepared to take contracts for putting up entire buildings. Again, they had not all kept busy since three of them had been working as full-time carpenters.
128:2.3 (1410.2)
Jesus continued this year at house finishing and cabinetwork but spent most of his time at the caravan repair shop. James was beginning to alternate with him in attendance at the shop. The latter part of this year, when carpenter work was slack about Nazareth, Jesus left James in charge of the repair shop and Joseph at the home bench while he went over to Sepphoris to work with a smith. He worked six months with metals and acquired considerable skill at the anvil.
예수는, 세포리에서 새 직업을 갖기 전에, 정기적으로 가족회의를 열었고, 그때 열여덟 살 갓 넘은 야고보를 가족의 실무 가장으로 정식 임명했다. 동생들에게 진심 어린 지지와 전적인 협조를 약속하면서, 식구들 각자가 그에게 순종하겠다는 약속을 공식적으로 하게 했다. 그날부터 야고보가 가족의 재정 책임을 전담하게 됐고, 예수는 자기 주급{週給}을 동생들에게 보냈다. 그리고 그후로 다시는 야고보에게서 권한을 돌려받지 않았다. 세포리에서 일하는 동안, 필요하면 매일 밤 집으로 걸어올 수도 있었지만, 날씨 또는 다른 이유를 들어서 의도적으로 떠나 있었는데, 그렇게 한 참된 동기는, 야고보와 요셉이 가족을 부양하는 책임감을 갖도록 훈련시키기 위함이었다. 그는 가족이 홀로 설 수 있게 하는 과정을 서서히 시작했다. 예수는 매주 안식일마다 나사렛으로 돌아왔고, 때때로 새 계획이 진행되는 것을 지켜보거나, 충고 또는 어떤 도움이 되는 제안을 하기 위하여 필요할 경우에는 주중에도 집에 들렀다.
128:2.4 (1410.3)
Before taking up his new employment at Sepphoris, Jesus held one of his periodic family conferences and solemnly installed James, then just past eighteen years old, as acting head of the family. He promised his brother hearty support and full co-operation and exacted formal promises of obedience to James from each member of the family. From this day James assumed full financial responsibility for the family, Jesus making his weekly payments to his brother. Never again did Jesus take the reins out of James’s hands. While working at Sepphoris he could have walked home every night if necessary, but he purposely remained away, assigning weather and other reasons, but his true motive was to train James and Joseph in the bearing of the family responsibility. He had begun the slow process of weaning his family. Each Sabbath Jesus returned to Nazareth, and sometimes during the week when occasion required, to observe the working of the new plan, to give advice and offer helpful suggestions.
128:2.5 (1410.4)
Living much of the time in Sepphoris for six months afforded Jesus a new opportunity to become better acquainted with the gentile viewpoint of life. He worked with gentiles, lived with gentiles, and in every possible manner did he make a close and painstaking study of their habits of living and of the gentile mind.
헤롯 안티파스의 고향인 이 도시의 도덕적 수준이, 심지어 대상들의 도시인 나사렛보다도 훨씬 낮았기 때문에, 예수는 세포리에서 6개월 머문 후, 나사렛으로 돌아갈 명분을 찾기에 주저하지 않았다. 그가 함께 일했던 집단은 세포리와 새 도시 디베랴 두 곳에서 벌어진 공공사업에 참여하게 됐고, 예수는 헤롯 안티파스의 감독 아래 고용되는 어떤 일도 하고 싶지 않았다. 그리고 그가 생각하기에, 나사렛으로 돌아가는 것이 현명하다고 느낀, 몇 가지 다른 이유도 있었다. 수리점으로 돌아왔을 때, 다시는 가족의 용무에 대해 개인적으로 지도하지 않았다. 작업장에서 야고보와 함께 일했고, 집에서는 모든 일을 야고보가 계속 감독할 수 있도록 최대한 허용했다. 그는 야고보가 가족의 경비를 관리하는 일과 집안 예산{豫算}을 경영하는 역할에 간섭하지 않았다.
128:2.6 (1410.5)
The moral standards of this home city of Herod Antipas were so far below those of even the caravan city of Nazareth that after six months’ sojourn at Sepphoris Jesus was not averse to finding an excuse for returning to Nazareth. The group he worked for were to become engaged on public work in both Sepphoris and the new city of Tiberias, and Jesus was disinclined to have anything to do with any sort of employment under the supervision of Herod Antipas. And there were still other reasons which made it wise, in the opinion of Jesus, for him to go back to Nazareth. When he returned to the repair shop, he did not again assume the personal direction of family affairs. He worked in association with James at the shop and as far as possible permitted him to continue oversight of the home. James’s management of family expenditures and his administration of the home budget were undisturbed.
128:2.7 (1410.6)
It was by just such wise and thoughtful planning that Jesus prepared the way for his eventual withdrawal from active participation in the affairs of his family. When James had had two years’ experience as acting head of the family—and two full years before he (James) was to be married—Joseph was placed in charge of the household funds and intrusted with the general management of the home.
128:3.1 (1411.1)
This year the financial pressure was slightly relaxed as four were at work. Miriam earned considerable by the sale of milk and butter; Martha had become an expert weaver. The purchase price of the repair shop was over one third paid. The situation was such that Jesus stopped work for three weeks to take Simon to Jerusalem for the Passover, and this was the longest period away from daily toil he had enjoyed since the death of his father.
128:3.2 (1411.2)
They journeyed to Jerusalem by way of the Decapolis and through Pella, Gerasa, Philadelphia, Heshbon, and Jericho. They returned to Nazareth by the coast route, touching Lydda, Joppa, Caesarea, thence around Mount Carmel to Ptolemais and Nazareth. This trip fairly well acquainted Jesus with the whole of Palestine north of the Jerusalem district.
필라델피아에 도착했을 때, 예수와 시몬은 다마스커스에서 온 한 상인을 알게 됐는데, 그는 이 나사렛 청년들을 무척 좋아하게 됐고, 자신의 예루살렘 본부에 함께 잠시 들르자고 간청했다. 시몬이 성전에 관심을 갖는 동안, 예수는 잘-교육받고 많이-여행한, 세상 물정에 밝은 이 사람과 함께 이야기하면서 긴 시간을 보냈다. 이 상인은 4천 마리 이상의 여행용 낙타를 소유했으며;로마권 전체와 거래했고, 지금 로마로 가는 길이었다. 다마스커스에 와서 그가 동양에서 하는 수입업에 동참하라고 예수에게 제의했으나, 예수는 자기 가족으로부터 지금 당장 멀리 떠나는 것은 옳지 않은 것 같다고 설명했다. 그러나 집으로 돌아오는 길에, 그는 먼 곳에 있는 이 도시들, 그리고 더 멀리 극서{極西}와 극동{極東}의 나라들, 즉 대상{隊商}과 안내인들로부터 자주 들어왔던 나라들에 대해 많이 생각했다.
128:3.3 (1411.3)
At Philadelphia Jesus and Simon became acquainted with a merchant from Damascus who developed such a great liking for the Nazareth couple that he insisted they stop with him at his Jerusalem headquarters. While Simon gave attendance at the temple, Jesus spent much of his time talking with this well-educated and much-traveled man of world affairs. This merchant owned over four thousand caravan camels; he had interests all over the Roman world and was now on his way to Rome. He proposed that Jesus come to Damascus to enter his Oriental import business, but Jesus explained that he did not feel justified in going so far away from his family just then. But on the way back home he thought much about these distant cities and the even more remote countries of the Far West and the Far East, countries he had so frequently heard spoken of by the caravan passengers and conductors.
128:3.4 (1411.4)
Simon greatly enjoyed his visit to Jerusalem. He was duly received into the commonwealth of Israel at the Passover consecration of the new sons of the commandment. While Simon attended the Passover ceremonies, Jesus mingled with the throngs of visitors and engaged in many interesting personal conferences with numerous gentile proselytes.
128:3.5 (1411.5)
Perhaps the most notable of all these contacts was the one with a young Hellenist named Stephen. This young man was on his first visit to Jerusalem and chanced to meet Jesus on Thursday afternoon of Passover week. While they both strolled about viewing the Asmonean palace, Jesus began the casual conversation that resulted in their becoming interested in each other, and which led to a four-hour discussion of the way of life and the true God and his worship. Stephen was tremendously impressed with what Jesus said; he never forgot his words.
그리고 이 사람은 나중에 예수의 교훈을 믿게 된 바로 그 스데반이었는데, 그는 이 초기 복음을 담대히 전하다가 성난 유대인의 돌에 맞아서 순교했다. 스데반이 새 복음에 대한 자기 견해를 대담하게 선포할 수 있었던 것은, 전에 예수와 가졌던 이 대담의 직접적인 결과였다. 그러나 스데반은, 이 세상의 구원주라고 자신이 나중에 주장하게 된 그 사람이 바로, 15년 전에 자기가 만나서 이야기 나눴던 어느 갈릴리인이라는 생각은 조금도 하지 못했으며, 그는 곧 예수를 위하여 죽게 됐고, 그리스도교 신앙을 새롭게 진보시키는 첫 순교자가 됐다. 스데반이 유대인의 성전과 그 전통적 관행을 공격한 값으로 자기 생명을 바쳤을 때, 다소의 시민이며 사울이라고 불리는 한 청년이 구경하고 있었다. 그리고 이 그리스인이 자신의 신앙 때문에 정말로 목숨을 걸고 있음을 사울이 목격했을 때, 그의 감정이 폭발하여, 결국에는 스데반을 죽이도록 원인을 제공하기에 앞장섰으며;나중에는 적극적이면서 굴하지 않는 바울이 됐고, 비록 홀로 그 기초를 세우지는 않았더라도, 그리스도교 체계를 구체화시킨 자가 됐다.
128:3.6 (1411.6)
And this was the same Stephen who subsequently became a believer in the teachings of Jesus, and whose boldness in preaching this early gospel resulted in his being stoned to death by irate Jews. Some of Stephen’s extraordinary boldness in proclaiming his view of the new gospel was the direct result of this earlier interview with Jesus. But Stephen never even faintly surmised that the Galilean he had talked with some fifteen years previously was the very same person whom he later proclaimed the world’s Savior, and for whom he was so soon to die, thus becoming the first martyr of the newly evolving Christian faith. When Stephen yielded up his life as the price of his attack upon the Jewish temple and its traditional practices, there stood by one named Saul, a citizen of Tarsus. And when Saul saw how this Greek could die for his faith, there were aroused in his heart those emotions which eventually led him to espouse the cause for which Stephen died; later on he became the aggressive and indomitable Paul, the philosopher, if not the sole founder, of the Christian religion.
128:3.7 (1412.1)
On the Sunday after Passover week Simon and Jesus started on their way back to Nazareth. Simon never forgot what Jesus taught him on this trip. He had always loved Jesus, but now he felt that he had begun to know his father-brother. They had many heart-to-heart talks as they journeyed through the country and prepared their meals by the wayside. They arrived home Thursday noon, and Simon kept the family up late that night relating his experiences.
128:3.8 (1412.2)
Mary was much upset by Simon’s report that Jesus spent most of the time when in Jerusalem “visiting with the strangers, especially those from the far countries.” Jesus’ family never could comprehend his great interest in people, his urge to visit with them, to learn about their way of living, and to find out what they were thinking about.
128:3.9 (1412.3)
More and more the Nazareth family became engrossed with their immediate and human problems; not often was mention made of the future mission of Jesus, and very seldom did he himself speak of his future career. His mother rarely thought about his being a child of promise. She was slowly giving up the idea that Jesus was to fulfill any divine mission on earth, yet at times her faith was revived when she paused to recall the Gabriel visitation before the child was born.
예루살렘으로 가던 중에, 예수는 필라델피아에서 처음 만났던 상인의 손님으로 초청받아서, 이 해의 마지막 4개월을 다마스커스에서 보냈다. 이 상인의 대리인이 나사렛을 지나가면서 예수를 찾아냈고, 그를 다마스커스로 인도했다. 유대인의 피가 섞인 이 상인은, 종교 철학을 가르치는 학교를 다마스커스에 설립할 수 있도록, 엄청난 액수의 돈을 기부하겠다고 제안했다. 그는 알렉산드리아를 압도할만한 교육 중심지를 세우려고 계획했다. 그리고 예수에게, 이 새 계획사업의 책임자가 되기 위한 준비 과정으로, 전 세계 교육 중심지를 돌아보는 긴 여행을 즉시 시작하라고 제안했다. 이것은 예수가 순수하게 인간적인 생애 과정에서 마주친 가장 큰 유혹 가운데 하나였다.
128:4.1 (1412.4)
The last four months of this year Jesus spent in Damascus as the guest of the merchant whom he first met at Philadelphia when on his way to Jerusalem. A representative of this merchant had sought out Jesus when passing through Nazareth and escorted him to Damascus. This part-Jewish merchant proposed to devote an extraordinary sum of money to the establishment of a school of religious philosophy at Damascus. He planned to create a center of learning which would out-rival Alexandria. And he proposed that Jesus should immediately begin a long tour of the world’s educational centers preparatory to becoming the head of this new project. This was one of the greatest temptations that Jesus ever faced in the course of his purely human career.
이 상인은 즉시, 새로 기획된 학교를 지원하기로 동의한, 열두 명의 상인과 은행가 무리를 예수 앞으로 데려왔다. 예수는 제시된 학교 계획에 대해 깊은 관심을 표명했고, 그들이 그 조직을 계획하도록 도와줬지만, 무엇인지 말할 수는 없으나 자신에게 맡겨진 이전의 책무들이 있기 때문에, 그런 야심찬 사업을 받아들일 수 없다는 의사를 계속 표명했다. 그를 후원하려는 사람은 포기하지 않았고, 좋은 조건으로 통역하는 일을 하도록 예수를 자기 집에 고용했으며, 그러는 동안에 그는 부인과 아들들 그리고 딸들까지 동원하여, 제안된 지위를 예수가 받아들이게 하려고 애썼다. 그러나 예수는 승낙하지 않았다. 이 세상에서 자기 사명이 교육 기관들로부터 후원 받는 것이 아님을 잘 알고 있었으며;아무리 선한-의도라도, 적어도 ‘사람들의 협의회’가 통제하도록 자신이 묶여있어서는 안 된다는 것을 알았다.
128:4.2 (1412.5)
Presently this merchant brought before Jesus a group of twelve merchants and bankers who agreed to support this newly projected school. Jesus manifested deep interest in the proposed school, helped them plan for its organization, but always expressed the fear that his other and unstated but prior obligations would prevent his accepting the direction of such a pretentious enterprise. His would-be benefactor was persistent, and he profitably employed Jesus at his home doing some translating while he, his wife, and their sons and daughters sought to prevail upon Jesus to accept the proffered honor. But he would not consent. He well knew that his mission on earth was not to be supported by institutions of learning; he knew that he must not obligate himself in the least to be directed by the “councils of men,” no matter how well-intentioned.
128:4.4 (1412.7)
He never spoke about this offer to his family, and the end of this year found him back in Nazareth going about his daily duties just as if he had never been tempted by the flattering propositions of his Damascus friends. Neither did these men of Damascus ever associate the later citizen of Capernaum who turned all Jewry upside down with the former carpenter of Nazareth who had dared to refuse the honor which their combined wealth might have procured.
128:4.5 (1413.1)
Jesus most cleverly and intentionally contrived to detach various episodes of his life so that they never became, in the eyes of the world, associated together as the doings of a single individual. Many times in subsequent years he listened to the recital of this very story of the strange Galilean who declined the opportunity of founding a school in Damascus to compete with Alexandria.
예수가 이 세상 체험 가운데 어떤 면들을 격리시키고자 했을 때 염두에 뒀던 한 가지 목적은, 다재다능하고 눈부신 경력이 자신에게 구축되지 않도록 막는 것이었는데, 그가 삶 속에서 실천하고 가르쳤던 진리를 후세의 사람들이 순종하는 대신, 오히려 선생을 공경하게 되지 않을까 우려했기 때문이다. 예수는, 자신의 가르침으로부터 다른 데로 관심을 돌리게 하는, 그런 인간적 성공담을 만들고 싶지 않았다. 예수는 자기가 세상에 선포하려는 천국 복음의 경쟁자가 될 수도 있는, 자기에 관한 하나의 종교를 형성시키려는 유혹에 제자들이 빠질 수 있다는 점을 아주 일찍 인식했다. 따라서 그는, 자신의 교훈을 전파하는 대신 선생을 높이 세우려는, 이 선천적 인간 성향을 부채질할만한 어떤 일이든지 억제하려고 꾸준히 애썼다.
128:4.6 (1413.2)
One purpose which Jesus had in mind, when he sought to segregate certain features of his earthly experience, was to prevent the building up of such a versatile and spectacular career as would cause subsequent generations to venerate the teacher in place of obeying the truth which he had lived and taught. Jesus did not want to build up such a human record of achievement as would attract attention from his teaching. Very early he recognized that his followers would be tempted to formulate a religion about him which might become a competitor of the gospel of the kingdom that he intended to proclaim to the world. Accordingly, he consistently sought to suppress everything during his eventful career which he thought might be made to serve this natural human tendency to exalt the teacher in place of proclaiming his teachings.
128:4.7 (1413.3)
This same motive also explains why he permitted himself to be known by different titles during various epochs of his diversified life on earth. Again, he did not want to bring any undue influence to bear upon his family or others which would lead them to believe in him against their honest convictions. He always refused to take undue or unfair advantage of the human mind. He did not want men to believe in him unless their hearts were responsive to the spiritual realities revealed in his teachings.
128:4.8 (1413.4)
By the end of this year the Nazareth home was running fairly smoothly. The children were growing up, and Mary was becoming accustomed to Jesus’ being away from home. He continued to turn over his earnings to James for the support of the family, retaining only a small portion for his immediate personal expenses.
128:5.2 (1413.7)
The week following the Passover of this year a young man from Alexandria came down to Nazareth to arrange for a meeting, later in the year, between Jesus and a group of Alexandrian Jews at some point on the Palestinian coast. This conference was set for the middle of June, and Jesus went over to Caesarea to meet with five prominent Jews of Alexandria, who besought him to establish himself in their city as a religious teacher, offering as an inducement to begin with, the position of assistant to the chazan in their chief synagogue.
128:5.3 (1414.1)
The spokesmen for this committee explained to Jesus that Alexandria was destined to become the headquarters of Jewish culture for the entire world; that the Hellenistic trend of Jewish affairs had virtually outdistanced the Babylonian school of thought. They reminded Jesus of the ominous rumblings of rebellion in Jerusalem and throughout Palestine and assured him that any uprising of the Palestinian Jews would be equivalent to national suicide, that the iron hand of Rome would crush the rebellion in three months, and that Jerusalem would be destroyed and the temple demolished, that not one stone would be left upon another.
그들이 하는 말을 다 경청하고 나서, 예수는 그들의 신임에 감사했지만, 알렉산드리아로 가는 것은 사양했는데, “나의 때가 아직 이르지 않았다”는 취지로 이야기했다. 그들은 자기들이 애써서 부여하려했던 명예에 그가 관심이 없는 듯 보여서 어리둥절했다. 예수와 헤어지기 전에, 알렉산드리아 친구들이 존경한다는 표시로, 또한 가이사랴까지 자신들을 만나러 온 시간과 비용의 대가{代價}로, 그에게 돈주머니를 전하려고 했다. 그러나 예수는 마찬가지로 그 돈도 사양하면서, “요셉의 집안은 자선금을 받아본 적이 없소. 내 팔이 강건하고 내 형제들이 일할 수 있는 한, 우리가 남들에게 신세질 수는 없소”라고 대답했다.
128:5.4 (1414.2)
Jesus listened to all they had to say, thanked them for their confidence, and, in declining to go to Alexandria, in substance said, “My hour has not yet come.” They were nonplused by his apparent indifference to the honor they had sought to confer upon him. Before taking leave of Jesus, they presented him with a purse in token of the esteem of his Alexandrian friends and in compensation for the time and expense of coming over to Caesarea to confer with them. But he likewise refused the money, saying: “The house of Joseph has never received alms, and we cannot eat another’s bread as long as I have strong arms and my brothers can labor.”
128:5.5 (1414.3)
His friends from Egypt set sail for home, and in subsequent years, when they heard rumors of the Capernaum boatbuilder who was creating such a commotion in Palestine, few of them surmised that he was the babe of Bethlehem grown up and the same strange-acting Galilean who had so unceremoniously declined the invitation to become a great teacher in Alexandria.
128:5.6 (1414.4)
Jesus returned to Nazareth. The remainder of this year was the most uneventful six months of his whole career. He enjoyed this temporary respite from the usual program of problems to solve and difficulties to surmount. He communed much with his Father in heaven and made tremendous progress in the mastery of his human mind.
그러나 시공간의 세계에서 인간의 상황은 오랫동안 평탄하게 진행되지 않는다. 12월에, 야고보는 예수와 개인적인 면담을 하면서, 나사렛 처녀 에스타와 사랑에 빠졌다고 고백했으며, 조건이 허락한다면 적당한 시기에 결혼하고 싶다고 했다. 예수는, 요셉이 곧 열여덟 살이 되는데, 그때에는 가족의 실제 가장으로서 일할 수 있는 기회를 주는 것이 그에게도 좋은 체험이 되리라는 사실에 주의를 환기시켰다. 예수는, 야고보가 결혼하기 전에 요셉이 집안 일 관리를 맡을 수 있도록 적절히 훈련시킨다는 조건으로, 야고보에게 2년 후에 결혼하도록 승낙했다.
128:5.7 (1414.5)
But human affairs on the worlds of time and space do not run smoothly for long. In December James had a private talk with Jesus, explaining that he was much in love with Esta, a young woman of Nazareth, and that they would sometime like to be married if it could be arranged. He called attention to the fact that Joseph would soon be eighteen years old, and that it would be a good experience for him to have a chance to serve as the acting head of the family. Jesus gave consent for James’s marriage two years later, provided he had, during the intervening time, properly trained Joseph to assume direction of the home.
그리고 이제 여러 일이 벌어지기 시작했다--즉 결혼이 줄을 잇게 됐다. 야고보가 결혼에 대해 예수의 동의를 받아내자, 미리암도 용기 내어 자신의 계획을 아버지 격인 오빠에게 털어놨다. 한때 예수의 호위자로 자청했던 젊은 석공 야곱이, 이제는 야고보와 요셉의 사업 동료가 됐는데, 오랫동안 미리암을 아내로 얻고 싶어 했었다. 미리암이 자신의 계획을 예수에게 말하자, 예수는 야곱이 자기에게 와서 미리암에 대한 공식적인 청혼을 해야한다고 지시했고, 동생 마르다가 장녀 역할을 충분히 떠맡을 수 있다고 미리암이 느끼게 되면, 바로 결혼하도록 축복해주기로 약속했다.
128:5.8 (1414.6)
And now things began to happen—marriage was in the air. James’s success in gaining Jesus’ assent to his marriage emboldened Miriam to approach her brother-father with her plans. Jacob, the younger stone mason, onetime self-appointed champion of Jesus, now business associate of James and Joseph, had long sought to gain Miriam’s hand in marriage. After Miriam had laid her plans before Jesus, he directed that Jacob should come to him making formal request for her and promised his blessing for the marriage just as soon as she felt that Martha was competent to assume her duties as eldest daughter.
128:5.9 (1414.7)
When at home, he continued to teach the evening school three times a week, read the Scriptures often in the synagogue on the Sabbath, visited with his mother, taught the children, and in general conducted himself as a worthy and respected citizen of Nazareth in the commonwealth of Israel.
128:6.2 (1415.2)
Jesus was one of the most robust and refined specimens of manhood to appear on earth since the days of Adam. His physical development was superb. His mind was active, keen, and penetrating—compared with the average mentality of his contemporaries, it had developed gigantic proportions—and his spirit was indeed humanly divine.
128:6.3 (1415.3)
The family finances were in the best condition since the disappearance of Joseph’s estate. The final payments had been made on the caravan repair shop; they owed no man and for the first time in years had some funds ahead. This being true, and since he had taken his other brothers to Jerusalem for their first Passover ceremonies, Jesus decided to accompany Jude (who had just graduated from the synagogue school) on his first visit to the temple.
128:6.4 (1415.4)
They went up to Jerusalem and returned by the same route, the Jordan valley, as Jesus feared trouble if he took his young brother through Samaria. Already at Nazareth Jude had got into slight trouble several times because of his hasty disposition, coupled with his strong patriotic sentiments.
그들은 예정된 시간에 예루살렘에 도착했고, 성전의 바로 그 광경은 유다의 혼 깊은 곳까지 자극하고 흥분을 느끼게 했는데, 이때 우연히 베다니의 나사로를 만났다. 예수가 나사로와 이야기하면서 유월절 축제를 함께 지내려고 계획하는 동안, 유다는 그들 모두에게 실제 걱정거리를 만들고 있었다. 그들 가까이 서 있던 로마 근위병이, 지나가는 한 유대인 소녀에게 음란한 말을 몇 마디 했다. 유다는 불같이 분개하여 얼굴을 붉히고, 그 병사에게 직접, 귀에 들릴만한 거리에서, 그런 무례함에 대해 바로 분통을 터뜨렸다. 당시 로마 군대는 유대인의 사소한 비방에도 상당히 신경이 날카로웠으므로, 근위병은 즉시 유다를 체포했다. 이것은 그 어린 애국자가 감당할 수 없는 일이었으며, 예수가 경고의 눈빛으로 그에게 주의를 주기도 전에, 그는 이미 로마에 대한 적개심에 찬 말을 한바탕 떠들어 버려서 일을 악화시켰다. 유다는 즉시 군대 감옥으로 끌려갔고, 예수가 곁에 있었다.
128:6.5 (1415.5)
They arrived at Jerusalem in due time and were on their way for a first visit to the temple, the very sight of which had stirred and thrilled Jude to the very depths of his soul, when they chanced to meet Lazarus of Bethany. While Jesus talked with Lazarus and sought to arrange for their joint celebration of the Passover, Jude started up real trouble for them all. Close at hand stood a Roman guard who made some improper remarks regarding a Jewish girl who was passing. Jude flushed with fiery indignation and was not slow in expressing his resentment of such an impropriety directly to and within hearing of the soldier. Now the Roman legionnaires were very sensitive to anything bordering on Jewish disrespect; so the guard promptly placed Jude under arrest. This was too much for the young patriot, and before Jesus could caution him by a warning glance, he had delivered himself of a voluble denunciation of pent-up anti-Roman feelings, all of which only made a bad matter worse. Jude, with Jesus by his side, was taken at once to the military prison.
예수는, 유다를 위하여 즉결재판을 받거나, 아니면 그날 저녁 유월절 축제에 때를 맞춰 석방되게 하려고 애썼지만, 뜻을 이루지 못했다. 이튿날은 예루살렘에서 “성스러운 집회”가 열리기 때문에, 로마인 역시 한 유대인에 대한 고발을 심의하려하지 않았다. 따라서 유다는 둘째 날 아침까지 감옥에서 기다려야했고, 예수도 그와 함께 감옥에 남아있었다. 그들은, 온전한 이스라엘 시민으로 받아들여지는, 율법의 아들이 되는 성전 봉헌식에 참석하지 못했다. 그다음 어느 유월절에, 열심당을 위한 선전 업무와 관련하여 예루살렘에 있게 될 때까지, 유다는 몇 년 동안 공식적인 이 예식을 치르지 못했는데, 그가 속한 열심당은 애국{愛國} 단체였고, 그는 그 당의 활동에 아주 적극적이었다.
128:6.6 (1415.6)
Jesus endeavored to obtain either an immediate hearing for Jude or else his release in time for the Passover celebration that evening, but he failed in these attempts. Since the next day was a “holy convocation” in Jerusalem, even the Romans would not presume to hear charges against a Jew. Accordingly, Jude remained in confinement until the morning of the second day after his arrest, and Jesus stayed at the prison with him. They were not present in the temple at the ceremony of receiving the sons of the law into the full citizenship of Israel. Jude did not pass through this formal ceremony for several years, until he was next in Jerusalem at a Passover and in connection with his propaganda work in behalf of the Zealots, the patriotic organization to which he belonged and in which he was very active.
감옥에서 둘째 날을 맞은 아침에, 예수는 유다를 대신하여 군 법무관 앞으로 나갔다. 그는 동생의 미숙함을 사과하는 동시에, 동생이 체포되도록 이끌었던 도발적인 그 사건의 본질에 관하여, 더 상세하지만 신중한 말로 그 상황을 잘 다뤘기 때문에, 법무관도 그 유대인 젊은이가 분노를 폭발한 것에 어떤 원인이 있었을지 모른다는 의견을 제시했다. 그리하여 그는, 다시 그와 같은 경솔한 짓을 하지 않도록 유다에게 경고한 뒤에, 돌아가라고 명하면서 예수에게 말했다:“당신은 저 젊은이를 지켜보는 것이 좋을 텐데;당신들 모두에게 많은 걱정거리를 만들지도 모르겠소.” 그리고 로마 법무관의 말은 사실이었다. 유다는 --사려 깊지 못하고 무분별한 애국심 폭발로 말미암아 항상 행정 당국자들과 충돌하는 등--, 예수에게 상당한 걱정거리를 만들었는데, 언제나 이와 동일한 성질의 문제였다.
128:6.7 (1415.7)
The morning following their second day in prison Jesus appeared before the military magistrate in behalf of Jude. By making apologies for his brother’s youth and by a further explanatory but judicious statement with reference to the provocative nature of the episode which had led up to the arrest of his brother, Jesus so handled the case that the magistrate expressed the opinion that the young Jew might have had some possible excuse for his violent outburst. After warning Jude not to allow himself again to be guilty of such rashness, he said to Jesus in dismissing them: “You had better keep your eye on the lad; he’s liable to make a lot of trouble for all of you.” And the Roman judge spoke the truth. Jude did make considerable trouble for Jesus, and always was the trouble of this same nature—clashes with the civil authorities because of his thoughtless and unwise patriotic outbursts.
128:6.8 (1416.1)
Jesus and Jude walked over to Bethany for the night, explaining why they had failed to keep their appointment for the Passover supper, and set out for Nazareth the following day. Jesus did not tell the family about his young brother’s arrest at Jerusalem, but he had a long talk with Jude about this episode some three weeks after their return. After this talk with Jesus Jude himself told the family. He never forgot the patience and forbearance his brother-father manifested throughout the whole of this trying experience.
128:6.10 (1416.3)
This year his seasons of deep meditation were often broken into by Ruth and her playmates. And always was Jesus ready to postpone the contemplation of his future work for the world and the universe that he might share in the childish joy and youthful gladness of these youngsters, who never tired of listening to Jesus relate the experiences of his various trips to Jerusalem. They also greatly enjoyed his stories about animals and nature.
수리소에서는 아이들이 언제나 환영받았다. 예수는 수리소 옆에 모래와 나무토막이나 돌을 준비해 놨고, 아이들 무리가 놀기 위해서 거기에 모였다. 놀이를 하다가 싫증나면 대담한 아이들은 작업장 안을 엿보았고, 작업장 일이 바쁘지 않으면 용감하게 들어와서, “예슈아 아저씨, 나와서 우리에게 재미있는 이야기를 들려주세요”라고 말했다. 그리고 나서 아이들은 예수가 작업장 한 구석에 가장 좋아하는 바위 위에 앉을 때까지 손을 끌어당기곤 했고, 아이들은 그의 앞에 반원형으로 바닥에 앉았다. 꼬마 아이들이 예슈아 아저씨의 이야기를 얼마나 즐겼는지 모른다. 아이들은 웃는 법을, 마음껏 웃는 법을 배우고 있었다. 그들 중에서 제일 어린 한 두 아이는 습관처럼 예수의 무릎 위로 올라앉아서, 이야기를 하는 동안에, 표현하는 그의 모습을 경이롭게 바라보곤 했다. 아이들은 예수를 사랑했고, 예수 역시 아이들을 사랑했다.
128:6.11 (1416.4)
The children were always welcome at the repair shop. Jesus provided sand, blocks, and stones by the side of the shop, and bevies of youngsters flocked there to amuse themselves. When they tired of their play, the more intrepid ones would peek into the shop, and if its keeper were not busy, they would make bold to go in and say, “Uncle Joshua, come out and tell us a big story.” Then they would lead him out by tugging at his hands until he was seated on the favorite rock by the corner of the shop, with the children on the ground in a semicircle before him. And how the little folks did enjoy their Uncle Joshua. They were learning to laugh, and to laugh heartily. It was customary for one or two of the smallest of the children to climb upon his knees and sit there, looking up in wonderment at his expressive features as he told his stories. The children loved Jesus, and Jesus loved the children.
128:6.12 (1416.5)
It was difficult for his friends to comprehend the range of his intellectual activities, how he could so suddenly and so completely swing from the profound discussion of politics, philosophy, or religion to the lighthearted and joyous playfulness of these tots of from five to ten years of age. As his own brothers and sisters grew up, as he gained more leisure, and before the grandchildren arrived, he paid a great deal of attention to these little ones. But he did not live on earth long enough to enjoy the grandchildren very much.
128:7.2 (1417.1)
At this time he thought much but said little about the relation of himself to his Father in heaven. And the conclusion of all this thinking was expressed once in his prayer on the hilltop, when he said: “Regardless of who I am and what power I may or may not wield, I always have been, and always will be, subject to the will of my Paradise Father.” And yet, as this man walked about Nazareth to and from his work, it was literally true—as concerned a vast universe—that “in him were hidden all the treasures of wisdom and knowledge.”
128:7.3 (1417.2)
All this year the family affairs ran smoothly except for Jude. For years James had trouble with his youngest brother, who was not inclined to settle down to work nor was he to be depended upon for his share of the home expenses. While he would live at home, he was not conscientious about earning his share of the family upkeep.
128:7.4 (1417.3)
Jesus was a man of peace, and ever and anon was he embarrassed by Jude’s belligerent exploits and numerous patriotic outbursts. James and Joseph were in favor of casting him out, but Jesus would not consent. When their patience would be severely tried, Jesus would only counsel: “Be patient. Be wise in your counsel and eloquent in your lives, that your young brother may first know the better way and then be constrained to follow you in it.” The wise and loving counsel of Jesus prevented a break in the family; they remained together. But Jude never was brought to his sober senses until after his marriage.
128:7.5 (1417.4)
Mary seldom spoke of Jesus’ future mission. Whenever this subject was referred to, Jesus only replied, “My hour has not yet come.” Jesus had about completed the difficult task of weaning his family from dependence on the immediate presence of his personality. He was rapidly preparing for the day when he could consistently leave this Nazareth home to begin the more active prelude to his real ministry for men.
128:7.6 (1417.5)
Never lose sight of the fact that the prime mission of Jesus in his seventh bestowal was the acquirement of creature experience, the achievement of the sovereignty of Nebadon. And in the gathering of this very experience he made the supreme revelation of the Paradise Father to Urantia and to his entire local universe. Incidental to these purposes he also undertook to untangle the complicated affairs of this planet as they were related to the Lucifer rebellion.
128:7.7 (1417.6)
This year Jesus enjoyed more than usual leisure, and he devoted much time to training James in the management of the repair shop and Joseph in the direction of home affairs. Mary sensed that he was making ready to leave them. Leave them to go where? To do what? She had about given up the thought that Jesus was the Messiah. She could not understand him; she simply could not fathom her first-born son.
예수는 이 해에 식구들 각자와 많은 시간을 함께 보냈다. 그들과 함께 동산이나 한적한 곳으로 자주 멀리까지 산책하려고 했다. 추수 때가 되기 전에, 예수는 나사렛 남쪽에서 농사짓는 삼촌에게 유다를 데리고 갔으나, 추수가 끝나자 유다는 오래 머물러 있지 않았다. 거기서 달아났고, 나중에 호숫가에서 어부들과 함께 있는 그를 시몬이 발견했다. 시몬이 그를 집으로 데려왔을 때, 예수는 도망쳤던 소년과 오랫동안 이야기했고, 어부가 되기를 그가 원했으므로, 그와 함께 막달라로 가서 어느 친척 어부에게 그를 맡겼으며;그날부터 유다는 자신이 결혼할 때까지 거기서 무던히 규칙적으로 일했고, 결혼한 뒤에도 계속 어부로서 일했다.
128:7.8 (1417.7)
Jesus spent a great deal of time this year with the individual members of his family. He would take them for long and frequent strolls up the hill and through the countryside. Before harvest he took Jude to the farmer uncle south of Nazareth, but Jude did not remain long after the harvest. He ran away, and Simon later found him with the fishermen at the lake. When Simon brought him back home, Jesus talked things over with the runaway lad and, since he wanted to be a fisherman, went over to Magdala with him and put him in the care of a relative, a fisherman; and Jude worked fairly well and regularly from that time on until his marriage, and he continued as a fisherman after his marriage.
128:7.10 (1418.2)
In November a double wedding occurred. James and Esta, and Miriam and Jacob were married. It was truly a joyous occasion. Even Mary was once more happy except every now and then when she realized that Jesus was preparing to go away. She suffered under the burden of a great uncertainty: If Jesus would only sit down and talk it all over freely with her as he had done when he was a boy, but he was consistently uncommunicative; he was profoundly silent about the future.
야고보와 신부 에스타는, 신부의 아버지가 마련해준, 성읍 서쪽편의 작은 집으로 이사했다. 야고보가 어머니 집을 계속 도왔으나, 결혼했기 때문에 그에게 할당된 액수는 반으로 줄었으며, 예수는 요셉을 정식으로 가장에 임명했다. 유다는 이제 무척 충실해져서 자기 몫에 해당하는 돈을 매달 집으로 보내왔다. 야고보와 미리암의 결혼식이 유다에게도 좋은 영향을 끼쳤고, 두 쌍의 결혼식이 있던 이튿날, 유다는 고기잡이를 하려고 집을 떠나면서, “내 의무를 충분히 이행하겠고, 필요하면 그 이상이라도 맡으리라는 것”을 믿어도 좋다고 요셉에게 확신시켰다. 그는 약속을 지켰다.
128:7.11 (1418.3)
James and his bride, Esta, moved into a neat little home on the west side of town, the gift of her father. While James continued his support of his mother’s home, his quota was cut in half because of his marriage, and Joseph was formally installed by Jesus as head of the family. Jude was now very faithfully sending his share of funds home each month. The weddings of James and Miriam had a very beneficial influence on Jude, and when he left for the fishing grounds, the day after the double wedding, he assured Joseph that he could depend on him “to do my full duty, and more if it is needed.” And he kept his promise.
합동결혼식이 있던 이튿날, 예수는 야고보와 중대한 논의를 했다. 자신이 집을 떠날 준비를 하고 있다는 것을 야고보에게 확실하게 말했다. 수리점의 소유권을 야고보에게 물려줬고, 요셉 집안 가장의 지위에서 공식적으로 진지하게 물러났으며, 아주 감동적인 분위기 속에서, 동생 야고보를 “내 아버지 집의 가장이자 보호자”로 세웠다. 야고보는 수리점을 선물로 물려받는 대신, 가족의 모든 재정적인 책임을 맡아보면서, 이 문제에 대한 앞으로의 모든 책무로부터 예수를 벗어나게 해주겠다는 것을 명문화하는 비밀 계약서를 예수가 작성했고, 둘이 함께 서명했다. 계약서에 서명한 후, 예수로부터 어떤 도움도 받지 않는 경우를 대비하는 가계의 실제 비용의 예산안이 정리됐을 때, 예수가 야고보에게 말했다:“그러나 얘야, 나의 때가 올 때까지는 매달 얼마씩 너에게 보내주겠지만, 내가 보내는 것은 특별한 경우를 위하여 쓰도록 해라. 네가 보기에 적당한 가족의 필수품이나 취미 생활을 위하여 써라. 가족 중에서 누구든지 병이 났을 때, 또는 뜻하지 않게 생기는 비상시를 대비해서 쓰도록 해라.”
128:7.13 (1418.5)
The day after this double wedding Jesus held an important conference with James. He told James, confidentially, that he was preparing to leave home. He presented full title to the repair shop to James, formally and solemnly abdicated as head of Joseph’s house, and most touchingly established his brother James as “head and protector of my father’s house.” He drew up, and they both signed, a secret compact in which it was stipulated that, in return for the gift of the repair shop, James would henceforth assume full financial responsibility for the family, thus releasing Jesus from all further obligations in these matters. After the contract was signed, after the budget was so arranged that the actual expenses of the family would be met without any contribution from Jesus, Jesus said to James: “But, my son, I will continue to send you something each month until my hour shall have come, but what I send shall be used by you as the occasion demands. Apply my funds to the family necessities or pleasures as you see fit. Use them in case of sickness or apply them to meet the unexpected emergencies which may befall any individual member of the family.”