Kapitel 146		Paper 146
Den Første Prædiketur I Galilæa		First Preaching Tour of Galilee
146:0.1 (1637.1) DEN første offentlige forkyndelsestur i Galilæa begyndte søndag den 18. januar år 28 e.Kr. og fortsatte i omkring to måneder og sluttede med, at de vendte tilbage til Kapernaum den 17. marts. På denne tur prædikede Jesus og de tolv apostle, assisteret af Johannes’ tidligere apostle, evangeliet og døbte troende i Rimmon, Jotapata, Rama, Zebulon, Jireon, Giskala, Korazin, Madon, Kana, Nain og Endor. I disse byer opholdt de sig og underviste, mens de i mange andre mindre byer forkyndte evangeliet om riget, når de kom forbi.		146:0.1 (1637.1) THE first public preaching tour of Galilee began on Sunday, January 18, a.d. 28, and continued for about two months, ending with the return to Capernaum on March 17. On this tour Jesus and the twelve apostles, assisted by the former apostles of John, preached the gospel and baptized believers in Rimmon, Jotapata, Ramah, Zebulun, Iron, Gischala, Chorazin, Madon, Cana, Nain, and Endor. In these cities they tarried and taught, while in many other smaller towns they proclaimed the gospel of the kingdom as they passed through.
146:0.2 (1637.2) Det var første gang, Jesus tillod sine medarbejdere at prædike uden begrænsninger. På denne tur advarede han dem kun ved tre lejligheder; han formanede dem til at holde sig væk fra Nazaret og til at være diskrete, når de passerede gennem Kapernaum og Tiberias. Det var en kilde til stor tilfredsstillelse for apostlene endelig at føle, at de havde frihed til at prædike og undervise uden begrænsninger, og de kastede sig ud i arbejdet med at prædike evangeliet, pleje de syge og døbe troende med stor alvor og glæde.		146:0.2 (1637.2) This was the first time Jesus permitted his associates to preach without restraint. On this tour he cautioned them on only three occasions; he admonished them to remain away from Nazareth and to be discreet when passing through Capernaum and Tiberias. It was a source of great satisfaction to the apostles at last to feel they were at liberty to preach and teach without restriction, and they threw themselves into the work of preaching the gospel, ministering to the sick, and baptizing believers, with great earnestness and joy.
1. Forkyndelsen i rimmon ^top		1. Preaching at Rimmon ^top
146:1.1 (1637.3) Den lille by Rimmon havde engang været dedikeret til dyrkelsen af en babylonisk luftgud, Ramman. Mange af de tidligere babyloniske og senere zoroastriske læresætninger indgik stadig i rimmonitternes tro; derfor brugte Jesus og de 24 meget af deres tid på at tydeliggøre forskellen mellem disse ældre trosforestillinger og det nye evangelium om Riget. Peter holdt her en af de store prædikener i sin tidlige karriere om “Aron og Guldkalven.”		146:1.1 (1637.3) The small city of Rimmon had once been dedicated to the worship of a Babylonian god of the air, Ramman. Many of the earlier Babylonian and later Zoroastrian teachings were still embraced in the beliefs of the Rimmonites; therefore did Jesus and the twenty-four devote much of their time to the task of making plain the difference between these older beliefs and the new gospel of the kingdom. Peter here preached one of the great sermons of his early career on “Aaron and the Golden Calf.”
146:1.2 (1637.4) Selvom mange af borgerne i Rimmon kom til at tro på Jesu lære, skabte de store problemer for deres brødre i de senere år. Det er svært at omvende naturtilbedere til det fulde fællesskab i tilbedelsen af et åndeligt ideal i løbet af et enkelt liv.		146:1.2 (1637.4) Although many of the citizens of Rimmon became believers in Jesus’ teachings, they made great trouble for their brethren in later years. It is difficult to convert nature worshipers to the full fellowship of the adoration of a spiritual ideal during the short space of a single lifetime.
146:1.3 (1637.5) Mange af de bedre babyloniske og persiske ideer om lys og mørke, godt og ondt, tid og evighed blev senere inkorporeret i den såkaldte kristendoms doktriner, og deres inklusion gjorde den kristne lære mere umiddelbart acceptabel for folkene i Mellemøsten. På samme måde gjorde inddragelsen af mange af Platons teorier om den ideelle ånd eller usynlige mønstre for alle synlige og materielle ting, som senere blev tilpasset af Filon til den hebraiske teologi, det lettere for de vestlige grækere at acceptere Paulus’ kristne lære.		146:1.3 (1637.5) Many of the better of the Babylonian and Persian ideas of light and darkness, good and evil, time and eternity, were later incorporated in the doctrines of so-called Christianity, and their inclusion rendered the Christian teachings more immediately acceptable to the peoples of the Near East. In like manner, the inclusion of many of Plato’s theories of the ideal spirit or invisible patterns of all things visible and material, as later adapted by Philo to the Hebrew theology, made Paul’s Christian teachings more easy of acceptance by the western Greeks.
146:1.4 (1637.6) Det var i Rimmon, at Todan første gang hørte evangeliet om riget, og han bragte senere dette budskab til Mesopotamien og langt videre. Han var blandt de første til at forkynde de gode nyheder til dem, der boede på den anden side af Eufrat.		146:1.4 (1637.6) It was at Rimmon that Todan first heard the gospel of the kingdom, and he later carried this message into Mesopotamia and far beyond. He was among the first to preach the good news to those who dwelt beyond the Euphrates.
2. I jotapata ^top		2. At Jotapata ^top
146:2.1 (1638.1) Mens de almindelige mennesker i Jotapata hørte Jesus og hans apostle med glæde, og mange tog imod evangeliet om riget, var det Jesu tale til de 24 den anden aften af deres ophold i denne lille by, der kendetegner Jotapata-missionen. Nathaniel var forvirret over Mesterens lære om bøn, taksigelse og tilbedelse, og som svar på hans spørgsmål talte Jesus meget længe for at forklare sin lære yderligere. Sammenfattet i moderne fraseologi kan denne tale præsenteres som en understregning af følgende punkter:		146:2.1 (1638.1) While the common people of Jotapata heard Jesus and his apostles gladly and many accepted the gospel of the kingdom, it was the discourse of Jesus to the twenty-four on the second evening of their sojourn in this small town that distinguishes the Jotapata mission. Nathaniel was confused in his mind about the Master’s teachings concerning prayer, thanksgiving, and worship, and in response to his question Jesus spoke at great length in further explanation of his teaching. Summarized in modern phraseology, this discourse may be presented as emphasizing the following points:
146:2.2 (1638.2) 1. Det bevidste og vedholdende hensyn til uretfærdighed i menneskets hjerte ødelægger gradvist menneskesjælens bønneforbindelse med de åndelige kommunikationskredsløb mellem mennesket og dets Skaber. Naturligvis hører Gud sit barns bøn, men når menneskehjertet bevidst og vedholdende rummer begreber om uretfærdighed, sker der gradvist et tab af det personlige fællesskab mellem jordbarnet og dets himmelske Fader.		146:2.2 (1638.2) 1. The conscious and persistent regard for iniquity in the heart of man gradually destroys the prayer connection of the human soul with the spirit circuits of communication between man and his Maker. Naturally God hears the petition of his child, but when the human heart deliberately and persistently harbors the concepts of iniquity, there gradually ensues the loss of personal communion between the earth child and his heavenly Father.
146:2.3 (1638.3) 2. Den bøn, som er uforenelig med Guds kendte og etablerede love, er en vederstyggelighed for Paradisets guddomme. Hvis mennesket ikke vil lytte til guderne, når de taler til deres skabninger i åndens, sindets og materiens love, vil selve skabningens overlagte og bevidste foragt vende åndepersonlighedernes ører væk fra at høre sådanne lovløse og ulydige dødeliges personlige bønner. Jesus citerede sine apostle fra profeten Zakarias: “Men de nægtede at høre og trak skulderen væk og stoppede deres ører, så de ikke skulle høre. Ja, de gjorde deres hjerte fast som en sten, for at de ikke skulle høre min lov og de ord, som jeg sendte ved min ånd gennem profeterne; derfor kom resultatet af deres onde tanker som en stor vrede over deres skyldige hoveder. Og så skete det, at de råbte om nåde, men der var ikke noget øre, der var åbent for at høre.” Og så citerede Jesus ordsproget fra den kloge mand, der sagde: “Den, der vender sit øre bort fra at høre den guddommelige lov, selv hans bøn skal være en vederstyggelighed.”		146:2.3 (1638.3) 2. That prayer which is inconsistent with the known and established laws of God is an abomination to the Paradise Deities. If man will not listen to the Gods as they speak to their creation in the laws of spirit, mind, and matter, the very act of such deliberate and conscious disdain by the creature turns the ears of spirit personalities away from hearing the personal petitions of such lawless and disobedient mortals. Jesus quoted to his apostles from the Prophet Zechariah: “But they refused to hearken and pulled away the shoulder and stopped their ears that they should not hear. Yes, they made their hearts adamant like a stone, lest they should hear my law and the words which I sent by my spirit through the prophets; therefore did the results of their evil thinking come as a great wrath upon their guilty heads. And so it came to pass that they cried for mercy, but there was no ear open to hear.” And then Jesus quoted the proverb of the wise man who said: “He who turns away his ear from hearing the divine law, even his prayer shall be an abomination.”
146:2.4 (1638.4) 3. Ved at åbne den menneskelige ende af kanalen for kommunikationen mellem Gud og menneske, gør de dødelige den evigt strømmende strøm af guddommelig tjeneste til verdens skabninger umiddelbart tilgængelig. Når et menneske hører Guds ånd tale i det menneskelige hjerte, er det iboende i en sådan oplevelse, at Gud samtidig hører dette menneskes bøn. Selv syndsforladelsen fungerer på samme ufejlbarlige måde. Faderen i himlen har tilgivet dig, selv før du har tænkt på at bede ham om det, men en sådan tilgivelse er ikke tilgængelig i din personlige religiøse oplevelse, før du tilgiver dine medmennesker. Guds tilgivelse er i virkeligheden ikke betinget af, at du tilgiver dine medmennesker, men i erfaringen er den netop betinget af dette. Og denne kendsgerning om synkroniseringen af guddommelig og menneskelig tilgivelse blev således anerkendt og kædet sammen i den bøn, som Jesus lærte apostlene.		146:2.4 (1638.4) 3. By opening the human end of the channel of the God-man communication, mortals make immediately available the ever-flowing stream of divine ministry to the creatures of the worlds. When man hears God’s spirit speak within the human heart, inherent in such an experience is the fact that God simultaneously hears that man’s prayer. Even the forgiveness of sin operates in this same unerring fashion. The Father in heaven has forgiven you even before you have thought to ask him, but such forgiveness is not available in your personal religious experience until such a time as you forgive your fellow men. God’s forgiveness in fact is not conditioned upon your forgiving your fellows, but in experience it is exactly so conditioned. And this fact of the synchrony of divine and human forgiveness was thus recognized and linked together in the prayer which Jesus taught the apostles.
146:2.5 (1638.5) 4. Der er en grundlæggende lov om retfærdighed i universet, som barmhjertigheden er ude af stand til at omgå. Paradisets uselviske herligheder kan ikke modtages af et helt igennem egoistisk væsen i tidens og rummets riger. Selv Guds uendelige kærlighed kan ikke tvinge frelsen i form af evig overlevelse ned over en dødelig skabning, som ikke vælger at overleve. Barmhjertighed har et stort råderum, men når alt kommer til alt, er der retfærdighedens krav, som selv kærlighed kombineret med barmhjertighed ikke effektivt kan ophæve. Igen citerede Jesus fra de hebraiske skrifter: “Jeg har kaldt, og I har nægtet at høre; jeg har rakt min hånd ud, men ingen har set. I har gjort alle mine råd til skamme, og I har afvist min irettesættelse, og på grund af denne oprørske holdning bliver det uundgåeligt, at I kalder på mig og ikke får noget svar. Da I har forkastet livets vej, kan I søge mig flittigt i jeres lidelsestider, men I vil ikke finde mig”		146:2.5 (1638.5) 4. There is a basic law of justice in the universe which mercy is powerless to circumvent. The unselfish glories of Paradise are not possible of reception by a thoroughly selfish creature of the realms of time and space. Even the infinite love of God cannot force the salvation of eternal survival upon any mortal creature who does not choose to survive. Mercy has great latitude of bestowal, but, after all, there are mandates of justice which even love combined with mercy cannot effectively abrogate. Again Jesus quoted from the Hebrew scriptures: “I have called and you refused to hear; I stretched out my hand, but no man regarded. You have set at naught all my counsel, and you have rejected my reproof, and because of this rebellious attitude it becomes inevitable that you shall call upon me and fail to receive an answer. Having rejected the way of life, you may seek me diligently in your times of suffering, but you will not find me.”
146:2.6 (1639.1) 5. De, der ønsker at modtage barmhjertighed skal vise barmhjertighed; døm ikke, så skal I ikke blive dømt. Med den ånd, som du dømmer andre, vil du også selv blive dømt. Barmhjertighed kan ikke fuldstændig ophæve retfærdighed i universet. I sidste ende viser det sig at være sandt: “Den som lukker sine øre for de fattiges råb, han vil selv en dage råbe om hjælp uden at få et svar.” Oprigtigheden i en bøn er det, som sikrer, at den bliver hørt; den åndelige visdom og universelle konsistens i en bøn bestemmer tiden, måden og omfanget af svaret. En klog far besvarer ikke i bogstaveligste forstand hans uvidende og uerfarne børns dumme bønner, selv om børnene får meget glæde og ægte sjælelig tilfredshed fra at bringe sådanne absurde anmodninger.		146:2.6 (1639.1) 5. They who would receive mercy must show mercy; judge not that you be not judged. With the spirit with which you judge others you also shall be judged. Mercy does not wholly abrogate universe fairness. In the end it will prove true: “Whoso stops his ears to the cry of the poor, he also shall some day cry for help, and no one will hear him.” The sincerity of any prayer is the assurance of its being heard; the spiritual wisdom and universe consistency of any petition is the determiner of the time, manner, and degree of the answer. A wise father does not literally answer the foolish prayers of his ignorant and inexperienced children, albeit the children may derive much pleasure and real soul satisfaction from the making of such absurd petitions.
146:2.7 (1639.2) 6. Når du er blevet helt dedikeret til at gøre Faderens vilje i himlen, vil du få svar på alle dine bønner, fordi dine bønner vil være i fuld overensstemmelse med Faderens vilje, og Faderens vilje er altid åbenbar i hele hans enorme univers. Hvad den sande søn ønsker, og den uendelige Fader vil, ER. En sådan bøn kan ikke forblive ubesvaret, og ingen anden form for bøn kan blive fuldt besvaret.		146:2.7 (1639.2) 6. When you have become wholly dedicated to the doing of the will of the Father in heaven, the answer to all your petitions will be forthcoming because your prayers will be in full accordance with the Father’s will, and the Father’s will is ever manifest throughout his vast universe. What the true son desires and the infinite Father wills IS. Such a prayer cannot remain unanswered, and no other sort of petition can possibly be fully answered.
146:2.8 (1639.3) 7. Den retfærdiges råb er Guds barns troshandling, som åbner døren til Faderens forrådskammer af godhed, sandhed og barmhjertighed, og disse gode gaver har længe ventet på sønnens tilnærmelse og personlige tilegnelse. Bøn ændrer ikke den guddommelige holdning til mennesket, men den ændrer menneskets holdning til den uforanderlige Fader. Bønnens motiv giver den ret til det guddommelige øre, ikke den sociale, økonomiske eller ydre religiøse status hos den, der beder.		146:2.8 (1639.3) 7. The cry of the righteous is the faith act of the child of God which opens the door of the Father’s storehouse of goodness, truth, and mercy, and these good gifts have long been in waiting for the son’s approach and personal appropriation. Prayer does not change the divine attitude toward man, but it does change man’s attitude toward the changeless Father. The motive of the prayer gives it right of way to the divine ear, not the social, economic, or outward religious status of the one who prays.
146:2.9 (1639.4) 8. Bøn må ikke bruges til at undgå tidens forsinkelser eller til at overskride rummets begrænsninger. Bøn er ikke designet som en teknik til at forøge sig selv eller til at opnå uretfærdige fordele i forhold til sine medmennesker. En helt igennem egoistisk sjæl kan ikke bede i ordets sande betydning. Jesus sagde: “Lad din højeste glæde være i Guds karakter, og han skal helt sikkert give dig dit hjertes oprigtige ønsker.” “Overgiv din vej til Herren; stol på ham, og han vil handle.” “For Herren hører den nødlidendes råb, og han vil tage hensyn til den nødlidendes bøn.”		146:2.9 (1639.4) 8. Prayer may not be employed to avoid the delays of time or to transcend the handicaps of space. Prayer is not designed as a technique for aggrandizing self or for gaining unfair advantage over one’s fellows. A thoroughly selfish soul cannot pray in the true sense of the word. Said Jesus: “Let your supreme delight be in the character of God, and he shall surely give you the sincere desires of your heart.” “Commit your way to the Lord; trust in him, and he will act.” “For the Lord hears the cry of the needy, and he will regard the prayer of the destitute.”
146:2.10 (1639.5) 9. “Jeg er udgået fra Faderen; hvis du derfor nogensinde er i tvivl om, hvad du vil bede Faderen om, så bed i mit navn, og jeg vil fremlægge dit andragende i overensstemmelse med dine virkelige behov og ønsker og i overensstemmelse med min Faders vilje.” Vær på vagt over for den store fare for at blive selvcentreret i dine bønner. Undgå at bede meget for dig selv; bed mere for dine brødres åndelige fremgang. Undgå materialistisk bøn; bed i ånden og om overflod af åndens gaver.		146:2.10 (1639.5) 9. “I have come forth from the Father; if, therefore, you are ever in doubt as to what you would ask of the Father, ask in my name, and I will present your petition in accordance with your real needs and desires and in accordance with my Father’s will.” Guard against the great danger of becoming self-centered in your prayers. Avoid praying much for yourself; pray more for the spiritual progress of your brethren. Avoid materialistic praying; pray in the spirit and for the abundance of the gifts of the spirit.
146:2.11 (1639.6) 10. Når du beder for de syge og plagede, så forvent ikke, at dine bønner vil træde i stedet for en kærlig og intelligent tjeneste for disse plagedes behov. Bed for dine familiers, venners og medmenneskers ve og vel, men bed især for dem, der forbander dig, og bed kærligt for dem, der forfølger dig. “Men hvornår I skal bede, vil jeg ikke sige. Kun den ånd, der bor i jer, kan bevæge jer til at udtale de bønner, der er udtryk for jeres indre forhold til åndernes Fader.”		146:2.11 (1639.6) 10. When you pray for the sick and afflicted, do not expect that your petitions will take the place of loving and intelligent ministry to the necessities of these afflicted ones. Pray for the welfare of your families, friends, and fellows, but especially pray for those who curse you, and make loving petitions for those who persecute you. “But when to pray, I will not say. Only the spirit that dwells within you may move you to the utterance of those petitions which are expressive of your inner relationship with the Father of spirits.”
146:2.12 (1640.1) 11. Mange søger tilflugt i bøn, først når de er i vanskeligheder. En sådan praksis er tankeløs og vildledende. Det er sandt, at du gør klogt i at bede, når du er plaget, men du bør også være opmærksom på at tale som en søn til din Far, selv når alt går godt med din sjæl. Lad altid dine egentlige bønner være hemmelige. Lad ikke mennesker høre dine personlige bønner. Takkebønner er passende for grupper af tilbedere, men sjælens bøn er en personlig sag. Der er kun én form for bøn, som er passende for alle Guds børn, og det er: “Men din vilje ske.”		146:2.12 (1640.1) 11. Many resort to prayer only when in trouble. Such a practice is thoughtless and misleading. True, you do well to pray when harassed, but you should also be mindful to speak as a son to your Father even when all goes well with your soul. Let your real petitions always be in secret. Do not let men hear your personal prayers. Prayers of thanksgiving are appropriate for groups of worshipers, but the prayer of the soul is a personal matter. There is but one form of prayer which is appropriate for all God’s children, and that is: “Nevertheless, your will be done.”
146:2.13 (1640.2) 12. Alle, der tror på dette evangelium, bør bede oprigtigt for udbredelsen af Himmeriget. Af alle bønnerne i de hebraiske skrifter kommenterede han mest anerkendende salmistens bøn: “Skab et rent hjerte i mig, o Gud, og forny en ret ånd i mig. Rens mig for hemmelige synder, og hold din tjener tilbage fra overmodige overtrædelser.” Jesus kommenterede udførligt bønnens forhold til skødesløs og krænkende tale med et citat: “Sæt en vagt, Herre, for min mund; vogt mine læbers dør.” “Den menneskelige tunge,” sagde Jesus, “er et organ, som kun få mennesker kan tæmme, men den indre ånd kan forvandle dette uregerlige organ til en venlig stemme af tolerance og en inspirerende tjener af barmhjertighed.”		146:2.13 (1640.2) 12. All believers in this gospel should pray sincerely for the extension of the kingdom of heaven. Of all the prayers of the Hebrew scriptures he commented most approvingly on the petition of the Psalmist: “Create in me a clean heart, O God, and renew a right spirit within me. Purge me from secret sins and keep back your servant from presumptuous transgression.” Jesus commented at great length on the relation of prayer to careless and offending speech, quoting: “Set a watch, O Lord, before my mouth; keep the door of my lips.” “The human tongue,” said Jesus, “is a member which few men can tame, but the spirit within can transform this unruly member into a kindly voice of tolerance and an inspiring minister of mercy.”
146:2.14 (1640.3) 13. Jesus lærte, at bønnen om guddommelig vejledning på jordelivets vej var næstvigtigst efter bønnen om at kende Faderens vilje. I virkeligheden betyder det en bøn om guddommelig visdom. Jesus lærte aldrig, at menneskelig viden og særlige færdigheder kunne opnås ved bøn. Men han lærte, at bøn er en faktor i udvidelsen af ens evne til at modtage den guddommelige ånds nærvær. Da Jesus lærte sine medarbejdere at bede i ånd og sandhed, forklarede han, at han henviste til at bede oprigtigt og i overensstemmelse med ens oplysning, at bede helhjertet og intelligent, oprigtigt og standhaftigt.		146:2.14 (1640.3) 13. Jesus taught that the prayer for divine guidance over the pathway of earthly life was next in importance to the petition for a knowledge of the Father’s will. In reality this means a prayer for divine wisdom. Jesus never taught that human knowledge and special skill could be gained by prayer. But he did teach that prayer is a factor in the enlargement of one’s capacity to receive the presence of the divine spirit. When Jesus taught his associates to pray in the spirit and in truth, he explained that he referred to praying sincerely and in accordance with one’s enlightenment, to praying wholeheartedly and intelligently, earnestly and steadfastly.
146:2.15 (1640.4) 14. Jesus advarede sine tilhængere mod at tro, at deres bønner ville blive mere effektive af kunstfærdige gentagelser, veltalende fraser, faste, bod eller ofringer. Men han formanede sine troende til at bruge bøn som et middel til at lede op til sand tilbedelse gennem taksigelse. Jesus beklagede, at så lidt af taksigelsens ånd var at finde i hans tilhængeres bønner og tilbedelse. Han citerede fra Skriften ved denne lejlighed og sagde: “Det er en god ting at takke Herren og lovsynge den Højestes navn, at anerkende hans kærlighed hver morgen og hans trofasthed hver aften, for Gud har gjort mig glad gennem sit værk. I alt vil jeg takke efter Guds vilje.”		146:2.15 (1640.4) 14. Jesus warned his followers against thinking that their prayers would be rendered more efficacious by ornate repetitions, eloquent phraseology, fasting, penance, or sacrifices. But he did exhort his believers to employ prayer as a means of leading up through thanksgiving to true worship. Jesus deplored that so little of the spirit of thanksgiving was to be found in the prayers and worship of his followers. He quoted from the Scriptures on this occasion, saying: “It is a good thing to give thanks to the Lord and to sing praises to the name of the Most High, to acknowledge his loving-kindness every morning and his faithfulness every night, for God has made me glad through his work. In everything I will give thanks according to the will of God.”
146:2.16 (1640.5) 15. Og så sagde Jesus: “Vær ikke konstant overbekymrede for jeres almindelige behov. Vær ikke bekymrede for problemerne i jeres jordiske tilværelse, men lad i alle disse ting ved bøn og påkaldelse, med en ånd af oprigtig taksigelse, jeres behov blive lagt frem for jeres Fader, som er i himlene.” Derefter citerede han fra Skriften: “Jeg vil lovprise Guds navn med en sang og ophøje ham med taksigelse. Og det vil behage Herren bedre end at ofre en okse eller en tyr med horn og klove.”		146:2.16 (1640.5) 15. And then Jesus said: “Be not constantly overanxious about your common needs. Be not apprehensive concerning the problems of your earthly existence, but in all these things by prayer and supplication, with the spirit of sincere thanksgiving, let your needs be spread out before your Father who is in heaven.” Then he quoted from the Scriptures: “I will praise the name of God with a song and will magnify him with thanksgiving. And this will please the Lord better than the sacrifice of an ox or bullock with horns and hoofs.”
146:2.17 (1641.1) 16. Jesus lærte sine tilhængere, at når de havde bedt til Faderen, skulle de forblive i tavs modtagelighed i et stykke tid for at give den indre ånd bedre mulighed for at tale til den lyttende sjæl. Faderens ånd taler bedst til mennesket, når det menneskelige sind er i en holdning af sand tilbedelse. Vi tilbeder Gud ved hjælp af Faderens iboende ånd og ved at oplyse det menneskelige sind gennem sandhedens tjeneste. Tilbedelse, lærte Jesus, gør én mere og mere lig det væsen, der tilbedes. Tilbedelse er en transformerende oplevelse, hvor det begrænsede gradvist nærmer sig og til sidst opnår nærværet af det uendelige.		146:2.17 (1641.1) 16. Jesus taught his followers that, when they had made their prayers to the Father, they should remain for a time in silent receptivity to afford the indwelling spirit the better opportunity to speak to the listening soul. The spirit of the Father speaks best to man when the human mind is in an attitude of true worship. We worship God by the aid of the Father’s indwelling spirit and by the illumination of the human mind through the ministry of truth. Worship, taught Jesus, makes one increasingly like the being who is worshiped. Worship is a transforming experience whereby the finite gradually approaches and ultimately attains the presence of the Infinite.
146:2.18 (1641.2) Og Jesus fortalte sine apostle mange andre sandheder om menneskets fællesskab med Gud, men der var ikke mange af dem, der fuldt ud kunne rumme hans lære.		146:2.18 (1641.2) And many other truths did Jesus tell his apostles about man’s communion with God, but not many of them could fully encompass his teaching.
3. Opholdet i Rama ^top		3. The Stop at Ramah ^top
146:3.1 (1641.3) I Rama havde Jesus den mindeværdige diskussion med den gamle græske filosof, som lærte, at videnskab og filosofi var tilstrækkeligt til at tilfredsstille menneskets behov for erfaring. Jesus lyttede med tålmodighed og sympati til denne græske lærer og tillod sandheden i mange af de ting, han sagde, men påpegede, at da han var færdig, havde han i sin diskussion af menneskets eksistens ikke formået at forklare “hvorfra, hvorfor og hvorhen”, og tilføjede: “Hvor du slutter, begynder vi. Religion er en åbenbaring til menneskets sjæl, der handler om åndelige realiteter, som sindet alene aldrig kan opdage eller fuldt ud forstå. Intellektuelle stræben kan afsløre livets kendsgerninger, men evangeliet om riget udfolder sandhederne om væren. I har diskuteret sandhedens materielle skygger; vil I nu lytte, mens jeg fortæller jer om de evige og åndelige realiteter, som kaster disse forbigående tidsskygger af de materielle kendsgerninger i den dødelige eksistens?” I mere end en time underviste Jesus denne græker i de frelsende sandheder i evangeliet om Riget. Den gamle filosof var modtagelig for Mesterens fremgangsmåde, og da han var oprigtig ærlig af hjertet, troede han hurtigt på dette evangelium om frelse.		146:3.1 (1641.3) At Ramah Jesus had the memorable discussion with the aged Greek philosopher who taught that science and philosophy were sufficient to satisfy the needs of human experience. Jesus listened with patience and sympathy to this Greek teacher, allowing the truth of many things he said but pointing out that, when he was through, he had failed in his discussion of human existence to explain “whence, why, and whither,” and added: “Where you leave off, we begin. Religion is a revelation to man’s soul dealing with spiritual realities which the mind alone could never discover or fully fathom. Intellectual strivings may reveal the facts of life, but the gospel of the kingdom unfolds the truths of being. You have discussed the material shadows of truth; will you now listen while I tell you about the eternal and spiritual realities which cast these transient time shadows of the material facts of mortal existence?” For more than an hour Jesus taught this Greek the saving truths of the gospel of the kingdom. The old philosopher was susceptible to the Master’s mode of approach, and being sincerely honest of heart, he quickly believed this gospel of salvation.
146:3.2 (1641.4) Apostlene var lidt forvirrede over, at Jesus så åbent gik med til mange af grækerens påstande, men bagefter sagde Jesus privat til dem: “Mine børn, forundre jer ikke over, at jeg var tolerant over for grækerens filosofi. Sand og ægte indre vished frygter ikke det mindste ydre analyse, og sandheden afskyr heller ikke om ærlig kritik. I må aldrig glemme, at intolerance er en maske, der dækker over en hemmelig tvivl om, hvorvidt ens tro er sand. Intet menneske bliver på noget tidspunkt forstyrret af sin næstes holdning, når han har fuld tillid til sandheden i det, han helhjertet tror på. Mod er tilliden til gennemgribende ærlighed om de ting, man bekender sig til at tro på. Oprigtige mænd er ikke bange for den kritiske undersøgelse af deres sande overbevisninger og ædle idealer.”		146:3.2 (1641.4) The apostles were a bit disconcerted by the open manner of Jesus’ assent to many of the Greek’s propositions, but Jesus afterward privately said to them: “My children, marvel not that I was tolerant of the Greek’s philosophy. True and genuine inward certainty does not in the least fear outward analysis, nor does truth resent honest criticism. You should never forget that intolerance is the mask covering up the entertainment of secret doubts as to the trueness of one’s belief. No man is at any time disturbed by his neighbor’s attitude when he has perfect confidence in the truth of that which he wholeheartedly believes. Courage is the confidence of thoroughgoing honesty about those things which one professes to believe. Sincere men are unafraid of the critical examination of their true convictions and noble ideals.”
146:3.3 (1641.5) Den anden aften i Rama stillede Thomas Jesus dette spørgsmål: “Mester, hvordan kan en ny, der tror på din lære, virkelig vide, virkelig være sikker på sandheden i dette evangelium om riget?”		146:3.3 (1641.5) On the second evening at Ramah, Thomas asked Jesus this question: “Master, how can a new believer in your teaching really know, really be certain, about the truth of this gospel of the kingdom?”
146:3.4 (1641.6) Og Jesus sagde til Thomas: “Din vished om, at du er kommet ind i Faderens rige familie, og at du for evigt vil overleve sammen med rigets børn, er udelukkende et spørgsmål om personlig erfaring—tro på sandhedens ord. Åndelig sikkerhed svarer til din personlige religiøse oplevelse af den guddommelige sandheds evige realiteter og er ellers lig med din intelligente forståelse af sandhedens realiteter plus din åndelige tro og minus din ærlige tvivl.		146:3.4 (1641.6) And Jesus said to Thomas: “Your assurance that you have entered into the kingdom family of the Father, and that you will eternally survive with the children of the kingdom, is wholly a matter of personal experience—faith in the word of truth. Spiritual assurance is the equivalent of your personal religious experience in the eternal realities of divine truth and is otherwise equal to your intelligent understanding of truth realities plus your spiritual faith and minus your honest doubts.
146:3.5 (1642.1) “Sønnen er naturligt udstyret med Faderens liv. Når I er blevet udstyret med Faderens levende ånd, er I derfor Guds sønner. I overlever jeres liv i kødets materielle verden, fordi I er identificeret med Faderens levende ånd, det evige livs gave. Mange havde virkelig dette liv, før jeg kom ud fra Faderen, og mange flere har modtaget denne ånd, fordi de troede på mit ord; men jeg erklærer, at når jeg vender tilbage til Faderen, vil han sende sin ånd ind i alle menneskers hjerter.		146:3.5 (1642.1) “The Son is naturally endowed with the life of the Father. Having been endowed with the living spirit of the Father, you are therefore sons of God. You survive your life in the material world of the flesh because you are identified with the Father’s living spirit, the gift of eternal life. Many, indeed, had this life before I came forth from the Father, and many more have received this spirit because they believed my word; but I declare that, when I return to the Father, he will send his spirit into the hearts of all men.
146:3.6 (1642.2) “Selvom I ikke kan observere den guddommelige ånd arbejde i jeres sind, er der en praktisk metode til at opdage, i hvor høj grad I har overgivet kontrollen over jeres sjæls kræfter til den himmelske Faders indre ånds undervisning og vejledning, og det er graden af jeres kærlighed til jeres medmennesker. Denne Faderens ånd har del i Faderens kærlighed, og når den dominerer mennesket, fører den ufejlbarligt i retning af guddommelig tilbedelse og kærlig hensyntagen til ens medmennesker. Først tror I, at I er Guds sønner, fordi min undervisning har gjort jer mere bevidste om den indre ledelse af vor Faders iboende nærvær; men snart skal Sandhedens Ånd blive udgydt over alt kød, og den vil leve blandt mennesker og undervise alle mennesker, ligesom jeg nu lever blandt jer og taler sandhedens ord til jer. Og denne Sandhedens Ånd, der taler for jeres sjæles åndelige begavelse, vil hjælpe jer til at vide, at I er Guds børn. Den vil ufejlbarligt vidne med Faderens iboende tilstedeværelse, jeres ånd, som dengang boede i alle mennesker, som den nu bor i nogle, og fortælle jer, at I i virkeligheden er Guds børn.		146:3.6 (1642.2) “While you cannot observe the divine spirit at work in your minds, there is a practical method of discovering the degree to which you have yielded the control of your soul powers to the teaching and guidance of this indwelling spirit of the heavenly Father, and that is the degree of your love for your fellow men. This spirit of the Father partakes of the love of the Father, and as it dominates man, it unfailingly leads in the directions of divine worship and loving regard for one’s fellows. At first you believe that you are sons of God because my teaching has made you more conscious of the inner leadings of our Father’s indwelling presence; but presently the Spirit of Truth shall be poured out upon all flesh, and it will live among men and teach all men, even as I now live among you and speak to you the words of truth. And this Spirit of Truth, speaking for the spiritual endowments of your souls, will help you to know that you are the sons of God. It will unfailingly bear witness with the Father’s indwelling presence, your spirit, then dwelling in all men as it now dwells in some, telling you that you are in reality the sons of God.
146:3.7 (1642.3) “Ethvert jordisk barn, der følger denne ånds ledelse, skal til sidst kende Guds vilje, og den, der overgiver sig til min Faders vilje, skal blive for evigt. Vejen fra det jordiske liv til den evige tilværelse er ikke blevet gjort klar for jer, men der er en vej, det har der altid været, og jeg er kommet for at gøre den vej ny og levende. Den, der kommer ind i riget, har allerede evigt liv—han skal aldrig fortabes. Men meget af dette vil I bedre forstå, når jeg er vendt tilbage til Faderen, og I kan se jeres nuværende oplevelser i bakspejlet.”		146:3.7 (1642.3) “Every earth child who follows the leading of this spirit shall eventually know the will of God, and he who surrenders to the will of my Father shall abide forever. The way from the earth life to the eternal estate has not been made plain to you, but there is a way, there always has been, and I have come to make that way new and living. He who enters the kingdom has eternal life already—he shall never perish. But much of this you will the better understand when I shall have returned to the Father and you are able to view your present experiences in retrospect.”
146:3.8 (1642.4) Og alle, der hørte disse velsignede ord, blev meget opmuntrede. Den jødiske lære havde været forvirret og usikker med hensyn til de retfærdiges overlevelse, og det var forfriskende og inspirerende for Jesu tilhængere at høre disse meget konkrete og positive ord om forsikring om alle sande troendes evige overlevelse.		146:3.8 (1642.4) And all who heard these blessed words were greatly cheered. The Jewish teachings had been confused and uncertain regarding the survival of the righteous, and it was refreshing and inspiring for Jesus’ followers to hear these very definite and positive words of assurance about the eternal survival of all true believers.
146:3.9 (1642.5) Apostlene fortsatte med at prædike og døbe de troende, mens de fortsatte med at gå fra hus til hus, trøste de nedtrykte og tage sig af de syge og plagede. Den apostoliske organisation blev udvidet, så hver af Jesu apostle nu havde en af Johannes’ som medarbejder; Abner var Andreas’ medarbejder; og denne plan var gældende, indtil de tog ned til Jerusalem til den næste påske.		146:3.9 (1642.5) The apostles continued to preach and baptize believers, while they kept up the practice of visiting from house to house, comforting the downcast and ministering to the sick and afflicted. The apostolic organization was expanded in that each of Jesus’ apostles now had one of John’s as an associate; Abner was the associate of Andrew; and this plan prevailed until they went down to Jerusalem for the next Passover.
146:3.10 (1642.6) Den særlige instruktion, som Jesus gav under deres ophold i Zebulon, havde hovedsageligt at gøre med yderligere diskussioner om de gensidige forpligtelser i riget og omfattede undervisning, der havde til formål at tydeliggøre forskellene mellem personlig religiøs erfaring og de sociale religiøse forpligtelsers venskab. Dette var en af de få gange, Mesteren nogensinde diskuterede de sociale aspekter af religion. Gennem hele sit jordiske liv gav Jesus sine tilhængere meget lidt undervisning i socialisering af religion.		146:3.10 (1642.6) The special instruction given by Jesus during their stay at Zebulun had chiefly to do with further discussions of the mutual obligations of the kingdom and embraced teaching designed to make clear the differences between personal religious experience and the amities of social religious obligations. This was one of the few times the Master ever discussed the social aspects of religion. Throughout his entire earth life Jesus gave his followers very little instruction regarding the socialization of religion.
146:3.11 (1643.1) I Zebulon var folk af blandet race, næppe jøder eller ikke-jøder, og kun få af dem troede virkelig på Jesus, selv om de havde hørt om helbredelsen af de syge i Kapernaum.		146:3.11 (1643.1) In Zebulun the people were of a mixed race, hardly Jew or gentile, and few of them really believed in Jesus, notwithstanding they had heard of the healing of the sick at Capernaum.
4. Evangeliet i jireon ^top		4. The Gospel at Iron ^top
146:4.1 (1643.2) I Jireon, som i mange af selv de mindre byer i Galilæa og Judæa, var der en synagoge, og i den første tid af Jesu virke var det hans skik at tale i disse synagoger på sabbatsdagen. Nogle gange talte han ved morgengudstjenesten, og Peter eller en af de andre apostle prædikede ved eftermiddagstimen. Jesus og apostlene underviste og prædikede også ofte ved aftenforsamlingerne i synagogen på hverdagene. Selvom de religiøse ledere i Jerusalem blev mere og mere fjendtlige over for Jesus, udøvede de ingen direkte kontrol over synagogerne uden for byen. Det var først senere i Jesu offentlige virke, at de var i stand til at skabe en så udbredt stemning mod ham, at de næsten alle lukkede synagogerne for hans undervisning. På dette tidspunkt var alle synagogerne i Galilæa og Judæa åbne for ham.		146:4.1 (1643.2) At Iron, as in many of even the smaller cities of Galilee and Judea, there was a synagogue, and during the earlier times of Jesus’ ministry it was his custom to speak in these synagogues on the Sabbath day. Sometimes he would speak at the morning service, and Peter or one of the other apostles would preach at the afternoon hour. Jesus and the apostles would also often teach and preach at the weekday evening assemblies at the synagogue. Although the religious leaders at Jerusalem became increasingly antagonistic toward Jesus, they exercised no direct control over the synagogues outside of that city. It was not until later in Jesus’ public ministry that they were able to create such a widespread sentiment against him as to bring about the almost universal closing of the synagogues to his teaching. At this time all the synagogues of Galilee and Judea were open to him.
146:4.2 (1643.3) I Jireon var på den tid stedet for omfattende mineralminer, og da Jesus aldrig havde delt minearbejderens liv, tilbragte han det meste af sin tid i minerne, mens han opholdt sig i Jireon. Mens apostlene besøgte hjemmene og prædikede på de offentlige steder, arbejdede Jesus i minerne sammen med de underjordiske arbejdere. Jesu berømmelse som helbreder havde spredt sig selv til denne afsidesliggende landsby, og mange syge og plagede søgte hjælp hos ham, og mange fik stor gavn af hans helbredende tjeneste. Men i ingen af disse tilfælde udførte Mesteren et såkaldt helbredelsesmirakel, undtagen i tilfældet med den spedalske.		146:4.2 (1643.3) Iron was the site of extensive mineral mines for those days, and since Jesus had never shared the life of the miner, he spent most of his time, while sojourning at Iron, in the mines. While the apostles visited the homes and preached in the public places, Jesus worked in the mines with these underground laborers. The fame of Jesus as a healer had spread even to this remote village, and many sick and afflicted sought help at his hands, and many were greatly benefited by his healing ministry. But in none of these cases did the Master perform a so-called miracle of healing save in that of the leper.
146:4.3 (1643.4) Sent om eftermiddagen på den tredje dag i jireon, da Jesus var på vej tilbage fra minerne, gik han tilfældigvis gennem en smal sidegade på vej til sit logi. Da han nærmede sig en spedalsk mands usle skur, dristede den plagede, der havde hørt om hans berømmelse som helbreder, sig til at tiltale ham, da han passerede hans dør, og sagde, mens han knælede foran ham: “Herre, hvis du bare ville, kunne du gøre mig ren. Jeg har hørt dine læreres budskab, og jeg vil gerne ind i riget, hvis jeg kan blive ren.” Og den spedalske talte på denne måde, fordi det blandt jøderne var forbudt for spedalske at gå i synagogen eller på anden måde deltage i offentlig tilbedelse. Denne mand troede virkelig, at han ikke kunne blive modtaget i det kommende rige, medmindre han kunne finde en kur mod sin spedalskhed. Og da Jesus så ham i hans lidelse og hørte hans ord om omklamrende tro, blev hans menneskelige hjerte rørt, og det guddommelige sind blev bevæget af medlidenhed. Da Jesus så på ham, faldt manden ned på sit ansigt og tilbad ham. Så rakte Mesteren sin hånd frem og rørte ved ham og sagde: “Jeg vil—være ren.” Og straks blev han helbredt; spedalskheden plagede ham ikke længere.		146:4.3 (1643.4) Late on the afternoon of the third day at Iron, as Jesus was returning from the mines, he chanced to pass through a narrow side street on his way to his lodging place. As he drew near the squalid hovel of a certain leprous man, the afflicted one, having heard of his fame as a healer, made bold to accost him as he passed his door, saying as he knelt before him: “Lord, if only you would, you could make me clean. I have heard the message of your teachers, and I would enter the kingdom if I could be made clean.” And the leper spoke in this way because among the Jews lepers were forbidden even to attend the synagogue or otherwise engage in public worship. This man really believed that he could not be received into the coming kingdom unless he could find a cure for his leprosy. And when Jesus saw him in his affliction and heard his words of clinging faith, his human heart was touched, and the divine mind was moved with compassion. As Jesus looked upon him, the man fell upon his face and worshiped. Then the Master stretched forth his hand and, touching him, said: “I will—be clean.” And immediately he was healed; the leprosy no longer afflicted him.
146:4.4 (1643.5) Da Jesus havde løftet manden op på fødderne, gav han ham en befaling: “Se til, at du ikke fortæller nogen om din helbredelse, men gå stille rundt og vis dig for præsten og bring de ofre, som Moses har befalet, som vidnesbyrd om din renselse.” Men denne mand gjorde ikke, som Jesus havde bedt ham om. I stedet begyndte han at offentliggøre i hele byen, at Jesus havde helbredt hans spedalskhed, og da han var kendt i hele landsbyen, kunne folk tydeligt se, at han var blevet renset for sin sygdom. Han gik ikke til præsterne, som Jesus havde formanet ham til. Som et resultat af at han spredte nyheden om, at Jesus havde helbredt ham, blev Mesteren så overrendt af de syge, at han blev tvunget til at stå tidligt op næste dag og forlade landsbyen. Selvom Jesus ikke kom ind i byen igen, blev han i to dage i udkanten nær minerne og fortsatte med at undervise de troende minearbejdere yderligere om evangeliet om riget.		146:4.4 (1643.5) When Jesus had lifted the man upon his feet, he charged him: “See that you tell no man about your healing but rather go quietly about your business, showing yourself to the priest and offering those sacrifices commanded by Moses in testimony of your cleansing.” But this man did not do as Jesus had instructed him. Instead, he began to publish abroad throughout the town that Jesus had cured his leprosy, and since he was known to all the village, the people could plainly see that he had been cleansed of his disease. He did not go to the priests as Jesus had admonished him. As a result of his spreading abroad the news that Jesus had healed him, the Master was so thronged by the sick that he was forced to rise early the next day and leave the village. Although Jesus did not again enter the town, he remained two days in the outskirts near the mines, continuing to instruct the believing miners further regarding the gospel of the kingdom.
146:4.5 (1644.1) Denne renselse af den spedalske var det første såkaldte mirakel, som Jesus bevidst og med vilje havde udført indtil da. Og dette var et tilfælde af ægte spedalskhed.		146:4.5 (1644.1) This cleansing of the leper was the first so-called miracle which Jesus had intentionally and deliberately performed up to this time. And this was a case of real leprosy.
146:4.6 (1644.2) Fra jireon tog de til Giskala, hvor de tilbragte to dage med at forkynde evangeliet, og derefter tog de til Korazin, hvor de tilbragte næsten en uge med at forkynde de gode nyheder; men de var ikke i stand til at vinde mange troende for riget i Korazin. Intet sted, hvor Jesus havde undervist, havde han mødt en så generel afvisning af sit budskab. Opholdet i Korazin var meget deprimerende for de fleste af apostlene, og Andreas og Abner havde meget svært ved at holde modet oppe hos deres medarbejdere. Så de gik stille og roligt gennem Kapernaum og videre til landsbyen Madon, hvor det ikke gik dem meget bedre. De fleste af apostlene havde den opfattelse, at deres manglende succes i de byer, de lige havde besøgt, skyldtes, at Jesus insisterede på, at de i deres undervisning og forkyndelse skulle afholde sig fra at omtale ham som en helbreder. Hvor de dog ønskede, at han ville rense endnu en spedalsk eller på anden måde manifestere sin magt, så han tiltrak sig folks opmærksomhed! Men Mesteren var uberørt af deres alvorlige opfordringer.		146:4.6 (1644.2) From Iron they went to Gischala, spending two days proclaiming the gospel, and then departed for Chorazin, where they spent almost a week preaching the good news; but they were unable to win many believers for the kingdom in Chorazin. In no place where Jesus had taught had he met with such a general rejection of his message. The sojourn at Chorazin was very depressing to most of the apostles, and Andrew and Abner had much difficulty in upholding the courage of their associates. And so, passing quietly through Capernaum, they went on to the village of Madon, where they fared little better. There prevailed in the minds of most of the apostles the idea that their failure to meet with success in these towns so recently visited was due to Jesus’ insistence that they refrain, in their teaching and preaching, from referring to him as a healer. How they wished he would cleanse another leper or in some other manner so manifest his power as to attract the attention of the people! But the Master was unmoved by their earnest urging.
5. Tilbage i kana ^top		5. Back in Cana ^top
146:5.1 (1644.3) Det apostolske selskab blev meget opmuntret, da Jesus meddelte: “I morgen tager vi til Kana.” De vidste, at de ville blive hørt i Kana, for Jesus var velkendt der. De var godt i gang med deres arbejde med at bringe folk ind i riget, da der på tredjedagen ankom en fremtrædende borger fra Kapernaum til Kana, Titus, som var delvis troende, og hvis søn var alvorligt syg. Han hørte, at Jesus var i Kana, så han skyndte sig over for at se ham. De troende i Kapernaum troede, at Jesus kunne helbrede enhver sygdom.		146:5.1 (1644.3) The apostolic party was greatly cheered when Jesus announced, “Tomorrow we go to Cana.” They knew they would have a sympathetic hearing at Cana, for Jesus was well known there. They were doing well with their work of bringing people into the kingdom when, on the third day, there arrived in Cana a certain prominent citizen of Capernaum, Titus, who was a partial believer, and whose son was critically ill. He heard that Jesus was at Cana; so he hastened over to see him. The believers at Capernaum thought Jesus could heal any sickness.
146:5.2 (1644.4) Da denne adelsmand havde fundet Jesus i Kana, bad han ham om at skynde sig over til Kapernaum og helbrede hans syge søn. Mens apostlene stod der i åndeløs forventning, kiggede Jesus på den syge drengs far og sagde: “Hvor længe skal jeg bære over med dig? Guds kraft er midt iblandt jer, men medmindre I ser tegn og undere, nægter I at tro.” Men adelsmanden bønfaldt Jesus og sagde: “Min Herre, jeg tror, men kom, før mit barn går til grunde, for da jeg forlod ham, var han lige ved at dø.” Og da Jesus havde bøjet sit hoved et øjeblik i stille eftertanke, sagde han pludselig: “Vend tilbage til dit hjem; din søn vil leve.” Titus troede på Jesu ord og skyndte sig tilbage til Kapernaum. Og da han vendte tilbage, kom hans tjenere ham i møde og sagde: “Glæd dig, for din søn er blevet rask—han lever.” Titus spurgte dem, hvornår drengen var blevet rask, og da tjenerne svarede: “I går omkring den syvende time forlod feberen ham,” huskede faderen, at det var omkring den time, Jesus havde sagt: “Din søn vil leve.” Og Titus troede nu af et helt hjerte, og hele hans familie troede også. Denne søn blev en mægtig tjener for riget og gav senere sit liv sammen med dem, der led i Rom. Selv om hele Titus’ husstand, deres venner og selv apostlene betragtede denne episode som et mirakel, var det det ikke. I hvert fald var det ikke et mirakel, der helbredte en fysisk sygdom. Det var blot et tilfælde af forhåndsviden om naturlovens gang, præcis sådan en viden, som Jesus ofte benyttede sig af efter sin dåb.		146:5.2 (1644.4) When this nobleman had located Jesus in Cana, he besought him to hurry over to Capernaum and heal his afflicted son. While the apostles stood by in breathless expectancy, Jesus, looking at the father of the sick boy, said: “How long shall I bear with you? The power of God is in your midst, but except you see signs and behold wonders, you refuse to believe.” But the nobleman pleaded with Jesus, saying: “My Lord, I do believe, but come ere my child perishes, for when I left him he was even then at the point of death.” And when Jesus had bowed his head a moment in silent meditation, he suddenly spoke, “Return to your home; your son will live.” Titus believed the word of Jesus and hastened back to Capernaum. And as he was returning, his servants came out to meet him, saying, “Rejoice, for your son is improved—he lives.” Then Titus inquired of them at what hour the boy began to mend, and when the servants answered “yesterday about the seventh hour the fever left him,” the father recalled that it was about that hour when Jesus had said, “Your son will live.” And Titus henceforth believed with a whole heart, and all his family also believed. This son became a mighty minister of the kingdom and later yielded up his life with those who suffered in Rome. Though the entire household of Titus, their friends, and even the apostles regarded this episode as a miracle, it was not. At least this was not a miracle of curing physical disease. It was merely a case of preknowledge concerning the course of natural law, just such knowledge as Jesus frequently resorted to subsequent to his baptism.
146:5.3 (1645.1) Igen blev Jesus tvunget til at skynde sig væk fra Kana på grund af den overdrevne opmærksomhed, som den anden episode af denne slags tiltrak sig i forbindelse med hans tjeneste i denne landsby. Byboerne huskede vandet og vinen, og nu hvor han skulle have helbredt adelsmandens søn på så stor afstand, kom de til ham, ikke kun med syge og plagede, men sendte også budbringere, der bad ham om at helbrede syge på afstand. Og da Jesus så, at hele landsbyen var oprørt, sagde han: “Lad os gå til Nain.”		146:5.3 (1645.1) Again was Jesus compelled to hasten away from Cana because of the undue attention attracted by the second episode of this sort to attend his ministry in this village. The townspeople remembered the water and the wine, and now that he was supposed to have healed the nobleman’s son at so great a distance, they came to him, not only bringing the sick and afflicted but also sending messengers requesting that he heal sufferers at a distance. And when Jesus saw that the whole countryside was aroused, he said, “Let us go to Nain.”
6. Nain og enkens søn ^top		6. Nain and the Widow’s Son ^top
146:6.1 (1645.2) Disse mennesker troede på tegn; de var en generation, der søgte undere. På dette tidspunkt var folk i det centrale og sydlige Galilæa blevet mirakelsindede med hensyn til Jesus og hans personlige tjeneste. Snesevis, hundredvis, af ærlige mennesker, der led af rent nervøse lidelser og var plaget af følelsesmæssige forstyrrelser, kom tæt på Jesu nærvær og vendte derefter hjem til deres venner og meddelte, at Jesus havde helbredt dem. Og sådanne tilfælde af mental helbredelse betragtede disse uvidende og enfoldige mennesker som fysisk helbredelse, mirakuløse kure.		146:6.1 (1645.2) These people believed in signs; they were a wonder-seeking generation. By this time the people of central and southern Galilee had become miracle minded regarding Jesus and his personal ministry. Scores, hundreds, of honest persons suffering from purely nervous disorders and afflicted with emotional disturbances came into Jesus’ presence and then returned home to their friends announcing that Jesus had healed them. And such cases of mental healing these ignorant and simple-minded people regarded as physical healing, miraculous cures.
146:6.2 (1645.3) Da Jesus forsøgte at forlade Kana og tage til Nain, fulgte en stor skare troende og mange nysgerrige efter ham. De var opsatte på at se mirakler og undere, og de skulle ikke blive skuffede. Da Jesus og hans apostle nærmede sig byporten, mødte de et begravelsesoptog på vej til den nærliggende kirkegård, som bar den eneste søn af en enkemor fra Nain. Denne kvinde var meget respekteret, og halvdelen af landsbyen fulgte bærerne af denne formodede døde drengs båre. Da begravelsesoptoget var kommet op til Jesus og hans tilhængere, genkendte enken og hendes venner Mesteren og bønfaldt ham om at bringe sønnen tilbage til livet. Deres forventning om mirakler var så høj, at de troede, Jesus kunne helbrede enhver sygdom, og hvorfor kunne en sådan helbreder ikke engang vække de døde til live? Da Jesus på denne måde blev trængt trådte han frem og løftede bårens dække og undersøgte drengen. Da han opdagede, at den unge mand ikke var rigtig død, indså han den tragedie, som hans tilstedeværelse kunne afværge, så han vendte sig mod moderen og sagde: “Græd ikke. Din søn er ikke død, han sover. Han vil blive givet tilbage til dig.” Og så tog han den unge mand i hånden og sagde: “Vågn op og rejs dig.” Og den unge mand, som man troede var død, satte sig op og begyndte at tale, og Jesus sendte dem tilbage til deres hjem.		146:6.2 (1645.3) When Jesus sought to leave Cana and go to Nain, a great multitude of believers and many curious people followed after him. They were bent on beholding miracles and wonders, and they were not to be disappointed. As Jesus and his apostles drew near the gate of the city, they met a funeral procession on its way to the near-by cemetery, carrying the only son of a widowed mother of Nain. This woman was much respected, and half of the village followed the bearers of the bier of this supposedly dead boy. When the funeral procession had come up to Jesus and his followers, the widow and her friends recognized the Master and besought him to bring the son back to life. Their miracle expectancy was aroused to such a high pitch they thought Jesus could cure any human disease, and why could not such a healer even raise the dead? Jesus, while being thus importuned, stepped forward and, raising the covering of the bier, examined the boy. Discovering that the young man was not really dead, he perceived the tragedy which his presence could avert; so, turning to the mother, he said: “Weep not. Your son is not dead; he sleeps. He will be restored to you.” And then, taking the young man by the hand, he said, “Awake and arise.” And the youth who was supposed to be dead presently sat up and began to speak, and Jesus sent them back to their homes.
146:6.3 (1645.4) Jesus forsøgte at berolige folkemængden og prøvede forgæves at forklare, at drengen ikke var rigtig død, at han ikke havde bragt ham tilbage fra graven, men det var nytteløst. Folkemængden, som fulgte ham, og hele landsbyen Nain, blev vækket til den højeste grad af følelsesmæssig vanvid. Mange blev grebet af frygt, andre af panik, mens andre igen begyndte at bede og jamre over deres synder. Og det var først længe efter mørkets frembrud, at den råbende folkemængde kunne spredes. Og på trods af Jesu udtalelse om, at drengen ikke var død, insisterede alle selvfølgelig på, at der var sket et mirakel, selv de døde var blevet oprejst. Selvom Jesus fortalte dem, at drengen blot var i en dyb søvn, forklarede de, at det var sådan, han talte, og henledte opmærksomheden på, at han altid i stor beskedenhed forsøgte at skjule sine mirakler.		146:6.3 (1645.4) Jesus endeavored to calm the multitude and vainly tried to explain that the lad was not really dead, that he had not brought him back from the grave, but it was useless. The multitude which followed him, and the whole village of Nain, were aroused to the highest pitch of emotional frenzy. Fear seized many, panic others, while still others fell to praying and wailing over their sins. And it was not until long after nightfall that the clamoring multitude could be dispersed. And, of course, notwithstanding Jesus’ statement that the boy was not dead, everyone insisted that a miracle had been wrought, even the dead raised. Although Jesus told them the boy was merely in a deep sleep, they explained that that was the manner of his speaking and called attention to the fact that he always in great modesty tried to hide his miracles.
146:6.4 (1646.1) Så rygtet gik i hele Galilæa og Judæa, at Jesus havde opvakt enkens søn fra de døde, og mange, der hørte det, troede på det. Jesus var aldrig i stand til at få selv alle sine apostle til at forstå, at enkens søn ikke var rigtig død, da han bad ham vågne og stå op. Men han gjorde tilstrækkeligt indtryk på dem til at holde det ude af alle efterfølgende optegnelser undtagen Lukas’, som nedskrev det, som episoden var blevet fortalt til ham. Og igen blev Jesus så belejret som læge, at han tidligt den næste dag tog af sted til Endor.		146:6.4 (1646.1) So the word went abroad throughout Galilee and into Judea that Jesus had raised the widow’s son from the dead, and many who heard this report believed it. Never was Jesus able to make even all his apostles fully understand that the widow’s son was not really dead when he bade him awake and arise. But he did impress them sufficiently to keep it out of all subsequent records except that of Luke, who recorded it as the episode had been related to him. And again was Jesus so besieged as a physician that he departed early the next day for Endor.
7. I endor ^top		7. At Endor ^top
146:7.1 (1646.2) I Endor flygtede Jesus i et par dage fra de skrigende folkemængder på jagt efter fysisk helbredelse. Under deres ophold på dette sted fortalte Mesteren apostlene historien om kong Saul og heksen fra Endor. Jesus fortalte tydeligt sine apostle, at de omstrejfende og oprørske mellemvæsener, som ofte havde udgivet sig for at være de dødes ånder, snart ville blive bragt under kontrol, så de ikke længere kunne gøre disse mærkelige ting. Han fortalte sine tilhængere, at efter han var vendt tilbage til Faderen, og efter de havde udgydt deres ånd over alt kød, kunne sådanne halvåndelige væsener—såkaldte urene ånder—ikke længere besætte de svage og onde blandt de dødelige.		146:7.1 (1646.2) At Endor Jesus escaped for a few days from the clamoring multitudes in quest of physical healing. During their sojourn at this place the Master recounted for the instruction of the apostles the story of King Saul and the witch of Endor. Jesus plainly told his apostles that the stray and rebellious midwayers who had oftentimes impersonated the supposed spirits of the dead would soon be brought under control so that they could no more do these strange things. He told his followers that, after he returned to the Father, and after they had poured out their spirit upon all flesh, no more could such semispirit beings—so-called unclean spirits—possess the feeble- and evil-minded among mortals.
146:7.2 (1646.3) Jesus forklarede desuden sine apostle, at afdøde menneskers ånder ikke kommer tilbage til deres oprindelsesverden for at kommunikere med deres levende medmennesker. Først efter udløbet af en dispensationsalder ville det være muligt for det dødelige menneskes fremadskridende ånd at vende tilbage til jorden, og da kun i undtagelsestilfælde og som en del af planetens åndelige administration.		146:7.2 (1646.3) Jesus further explained to his apostles that the spirits of departed human beings do not come back to the world of their origin to communicate with their living fellows. Only after the passing of a dispensational age would it be possible for the advancing spirit of mortal man to return to earth and then only in exceptional cases and as a part of the spiritual administration of the planet.
146:7.3 (1646.4) Da de havde hvilet i to dage, sagde Jesus til sine apostle: “Lad os i morgen vende tilbage til Kapernaum for at blive og undervise, mens der falder ro over landskabet. Derhjemme vil de på dette tidspunkt være kommet sig delvist over denne form for ophidselse.”		146:7.3 (1646.4) When they had rested two days, Jesus said to his apostles: “On the morrow let us return to Capernaum to tarry and teach while the countryside quiets down. At home they will have by this time partly recovered from this sort of excitement.”