Kapitel 146		Paper 146
Den Første Prædiketur I Galilæa		First Preaching Tour of Galilee
146:0.1 (1637.1) DEN første prædiketur i Galilæa begyndte søndag den 18. januar år 28 e.Kr., og fortsatte i omkring to måneder og sluttede med en tilbagevenden til Kapernaum den 17. marts. På denne tur prædikede Jesus og de tolv apostle, bistået af Johannes tidligere apostle evangeliet og døbte troende i Rimmon, Jotapata, Rama, Zebulon, Jireon, Giskala, Korazin, Madon, Kana, Nain, og Endor. I disse byer, stoppede de og underviste, mens de i mange mindre byer prædikede evangeliet om riget på deres gennemrejse.		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, at Jesus lod sine medarbejdere prædike uden forbehold. I løbet af denne tur formanede han dem kun tre gange: han opfordrede dem til at holde sig væk fra Nazaret og at være diskret, når de passerer gennem Kapernaum og Tiberias. Det var en kilde til stor tilfredshed for apostlene endelig at føle, at de var fri til at prædike og undervise uden begrænsninger, og de kastede sig med stor seriøsitet og stor glæde ind i arbejdet med at forkynde evangeliet, tjenende de syge og døbe troende.		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 hengivent tilbedt en babylonisk luftens gud, Ramman. Mange af de tidligere babyloniske og senere Zarathustras lærdomme indgik stadig blandt rimmoniternes trosforestillinger; derfor helligede Jesus og de fireogtyve meget af deres tid til at afklare forskellen mellem disse ældre overbevisninger og rigets nye evangelium. Peter holdt her en af hans tidlige karrieres store prædikener om "Aron og den Gyldne Kalv."		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) Selv om mange af borgerne i Rimmon troede på Jesu lære, forårsagede de i de senere år, meget besvær for deres brødre. Det er vanskeligt indenfor et kort tidsrum i løbet af en enkelt livstid at omvende naturdyrkere til fuldt fællesskab i ærbødighed for et åndeligt ideal.		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 medtaget i den såkaldte kristendommens lære, og deres optagelse gjorde den kristne forkyndelse umiddelbart mere acceptabel for befolkningerne i Mellemøsten. På samme måde, blev inddragelsen af mange af Platons teorier om den ideelle ånd eller de usynlige mønstre af alle ting synlige og materielle, da Filo senere tilpassede disse teorier til den hebraiske teologi, gjorde Paulus på samme måde den kristne lære mere acceptable for grækerne i vest.		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 om rigets evangelium, og han førte senere dette budskab til Mesopotamien og langt der udover. Han var blandt de første til at forkynde den gode nyhed for dem, der levede bagved 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 almindelige mennesker i Jotapata meget gerne lyttede til Jesus og hans apostle, og mange modtog rigets evangelium, var det Jesus forelæsning til de fireogtyve den anden aften under deres ophold i denne lille by, der især adskilte Jotapata missionen. Nataniel var forvirret i sit sind over Mesterens undervisning om bøn, taksigelse og tilbedelse, og som svar på hans spørgsmål holdt Jesus en meget detaljeret tale for yderligere at afklare sin undervisning. Sammenfattet i moderne terminologi, kan denne forelæsning præsenteres med vægt på 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. Hvis mennesket bevidst og vedholdende huser fordærv i sit hjerte, vil dette i sidste ende ødelægger den menneskelige sjæls bønne forbindelse med åndens kredsløb af kommunikation mellem mennesket og hans Skaber. Naturligvis hører Gud sit barns andragende, men når det menneskelige hjerte bevidst og vedholdende huser onde tanker går det personlige fællesskab mellem jordens barn og sin himmelske Fader gradvist tabt.		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 i modstrid med Guds kendte og etablerede love er en vederstyggelighed for Paradisguddommene. Hvis mennesket ikke vil lytte til guderne når de taler til deres skabelse i åndens, sindets og materiens love, får selve denne meget gennemtænkte og bevidste foragt hos den skabte, åndepersonlighederne til at lukke deres ører til disse lovløse og ulydige dødeliges bønner. Jesus citerede for apostlene fra profeten Zakarias: "Men de nægtede at lytte, og vendte sig bort og lukker deres ører for at undgå hørelse. Ja, de gjorde deres hjerter hårde som sten for at undgå at høre loven og de ord, som jeg med hjælp af min ånd sendte gennem profeterne; derfor kom resultaterne af deres onde tanker som en stor vrede over deres skyldige hoveder. Og det skete, at de skreg om nåde, men intet lyttede til dem." Senere citerede Jesus den kloge mands ordsprog, der sagde: "Den der vender sit øre bort hører ikke Guds lov, så selv hans bøn vil 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 kommunikationskanalen mellem Gud og mennesket, får de dødelige umiddelbart adgang til den stadigt flydende strøm af guddommelig tjenester til de skabte i verdnerne. Når mennesket hører Guds ånd tale inde i deres hjerte indgår der som en naturlig del af denne oplevelse, at Gud samtidigt hører menneskets bøn. Selv syndernes forladelse fungerer på denne samme ufejlbarlige måde. Faderen i himlen har tilgivet dig selv før du har tænkt at spørge ham om det, men denne tilgivelse er ikke tilgængelig i din personlige religiøse oplevelse, indtil du selv tilgiver dine medmennesker. Guds tilgivelse som virkelighed, er ikke betinget af at du tilgiver dine medmennesker, men som oplevelse er den lige så bestemt. Dette faktum, at den guddommelige og menneskelige tilgivelse er synkroniseret blev således anerkendt og knyttet 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. I universet er der et grundlæggende princip for retfærdighed, som barmhjertighed er magtesløs til at omgå. Paradisets uselviske herligheder kan ikke modtages af et alt igennem egoistisk væsen i tidens og rummets verdener. Ikke engang Guds uendelige kærlighed kan tvinge den evige overlevelsens frelse af en dødelig skabning, der ikke vælger at overleve. Barmhjertighed skænket i overflod, men trods alt, er der mandater af retfærdighed, som ikke engang kærlighed kombineret med barmhjertighed effektivt kan annullere. Jesus citerede igen fra de hebraiske skrifter: "Jeg har kaldt, og du nægtede at høre; Jeg rakte min hånd ud, men ingen lagde mærke til det. Du ødelagde alle mine råd og ville ikke vide af min tilrettevisning, og på grund af denne oprørske holdning bliver det uundgåeligt, at du vil kalde på mig og undlader at modtage et svar. Efter at have afvist livets vej kan du flittigt søger efter mig, når tiden for din lidelse er inde, men du 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 ordret 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 den himmelske Faders vilje, får du svar på alle dine bønner, fordi de er i fuld overensstemmelse med Faderens vilje, og Faderens vilje manifesteres overalt i hans vidtstrakte univers. Hvad en sand søn ønsker og den uendelige Fader vil have ER. En sådan bøn kan ikke forblive ubesvaret, og ingen andre former for ønsker kan nogensinde 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. De retfærdiges skrig er en troshandling af et Guds barn, som åbner døren til Faderens forrådskammer for godhed, sandhed og barmhjertighed, og disse gode gaver har længe ventet på at sønnen skulle komme og personligt tilegne sig dem. Bønnen ændrer ikke Guddommens holdning til mennesker, men den ændrer menneskets holdning til den uforanderlige Fader. Motivet for bøn er, hvad der driver den til det guddommelige øre, ikke de sociale, økonomiske eller ydre religiøs status af den som 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. Bønnen kan ikke anvendes til at undgå forsinkelser i tiden eller overstiger forhindringer i rummet. Bønnen er ikke beregnet til at være en måde at opnå selvforherligelse eller for at opnå en urimelig fordel i forhold til ens medmennesker. En gennemgående egoistisk sjæl kan ikke bede i den sande betydning af ordet. Jesus sagde: "Lad din højeste glæde være i Guds karakter, og han vil give dig hvad dit hjerte virkelig ønsker." "Overlad din vej til Herren; stol på ham, og han vil handle." "For Herren hører de trængendes råb, og han vil give den nødlidendes bøn opmærksomhed."		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 kommet frem fra Faderen; hvis du derfor nogensinde er usikker på, hvad du vil bede Faderen om, bed i mit navn, og jeg vil introducere din bøn i overensstemmelse til dine reelle behov og ønsker og til min Faders vilje." Pas på den store fare for at blive selvcentreret i dine bønner. Undgå at bede meget for dig selv; bed mere for den åndelige status for dine brødre. Undgå materialistiske bønner; bed i ånden og for en 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 lidende forvent ikke, at dine bønner vil erstatte en kærlig og fornuftig omsorg, om hvad disse lidende behøver. Bed for jeres familiers, venners og kammeraters velstand, men bed især for dem, der forbander dig, og gør kærlige andragender for dem, der forfølger jer." "Men hvornår I skal bede, om det, siger jeg ingenting. Kun den ånd, som bor i dig kan få dig til at ytre de bønner, som udtrykker din 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 måde er tankeløs og vildledende. Sandt nok, det er godt, at du beder når du bliver chikaneret, men du skal også huske at tale som en søn til din Fader, når alt er godt med din sjæl. Lad altid dine virkelige andragender være i hemmelighed. Lad ikke mennesker høre dine personlige bønner. Taksigelsesbønner er egnet til grupper af tilbedere, men sjælens bøn er en personlig sag. Der er kun én form for bøn, som er velegnet til alle Guds børn, og den lyder: "Efter alt, 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, som tror på dette evangelium bør oprigtigt bede for himmelriget udbredelse. Af alle bønner i de hebraiske skrifter udtrykte han den største påskønnelse for salmistens anmodning: "Skab i mig, o Gud, et rent hjerte, og forny den rette ånd i mig. Rens mig fra hemmelige synder, og hold din tjener væk fra anmassende overtrædelse." Jesus kommenterede indgående bønnens relation til skødesløs og sårende tale, og citerede: "Sæt, o Herre, en vagt for min mund, bevogt mine læbers dør." "Menneskets tunge " sagde Jesus:" er en kropsdel, som kun få mennesker kan tæmme, men ånden i mennesket kan omdanne denne uregerlige kropsdel til en venlig stemme af tolerance og en inspirerende udøvere 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 bøn om guddommelig vejledning langs livets vej på jorden var i prioriteret rækkefølge kun overgået af anmodningen om at kende Faderens vilje. I virkeligheden betyder dette en bøn om guddommelig visdom. Jesus lærte aldrig at menneskelig viden og særlige færdigheder kunne opnås gennem bøn, men han lærte, at bøn er en faktor, der udvider ens evne til at modtage den guddommelige tilstedeværelse. Da Jesus lærte sine medarbejdere at bede i ånden og i sandhed, forklarede han, at hans hensigt var at bede oprigtigt og i overensstemmelse med ens oplysning, at bede helhjertet og intelligent, alvorligt og trofast.		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 til at tro, at deres bønner ville være mere effektive ved udsmykkede gentagelser, veltalende vendinger, faste, bodsøvelser og offergaver. Men han opfordrede dem, der troede på ham til at bruge bøn som en måde, der fører op gennem taksigelse til sand tilbedelse. Jesus beklagede, at der var så lidt af taksigelsens ånd i hans tilhængers bønner og tilbedelse. Han citerede fra skriften ved denne lejlighed og sagde: "Det er godt at takke Herren og at lovsynge den Højestes navn, anerkende hans kærlighedsfulde venlighed hver morgen, og hans trofasthed hver nat, fordi Gud har gjort mig glad gennem sine gerninger. I alt vil jeg takke i overensstemmelse med 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. Så sagde Jesus, "Vær ikke konstant overdrevent bekymret for dine daglige behov. Vær ikke bekymret for de problemer som vedrører din jordiske eksistens, men læg dine behov i alle disse ting ved bøn og påkaldelse, i en ånd af oprigtig taksigelse, for din Fader, som er i himlen." Så citerede han fra skrifterne: "Jeg vil prise Guds navn med en sang, og vil forstørre ham med taksigelse. Og det skal behage Herren bedre end offer af en okse eller tyr med horn og hove."		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 fremført deres bønner til Faderen, skulle de forblive i en tid i stille modtagelighed for at give deres iboende ånd en bedre mulighed for at tale med den lyttende sjæl. Faderens ånd taler bedst til mennesket, når det menneskelige sind er fokuseret på sand tilbedelse. Vi tilbeder Gud med hjælp af Faderens iboende ånd og med oplysning i det menneskelige sind, gennem tjeneste af sandheden. Tilbedelse, lærte Jesus, gør en i stigende grad ligesom det væsen som bliver tilbedt. Tilbedelse er en transformerende oplevelse, hvor den endelige gradvist nærmer sig og i sidste ende opnår tilstedeværelsen af den 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) Også mange andre sandheder om menneskets forhold til Gud fortalte Jesus sine apostle, men kun få af dem kunne fuldt ud forstå hans undervisning.		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 en mindeværdig diskussion med en aldrende græske filosof, der lærte at videnskab og filosofi var tilstrækkelig til at opfylde den menneskelige erfarings behov. Jesus lyttede med tålmodighed og medfølelse til denne græske lærer, erkendte sandheden om meget af det, han sagde, men påpegede, da filosoffen havde stoppet, at denne i sit foredrag om den menneskelige eksistens ikke havde forklaret "hvorfra, hvorfor og hvorhen" og tilføjede: " der hvor du ender, der begynder vi. Religionen er en åbenbaring til den menneskelige sjæl og den beskæftiger sig med åndelige realiteter, som sindet aldrig alene kunne opdage eller helt forstå. Intellektuel stræben kan afsløre de faktiske omstændigheder i livet, men rigets evangelium udfolder sandheden om at være. Du har behandlet de materielle skygger af sandheden; vil du nu lytte, mens jeg fortælle dig om de evige og åndelige realiteter, som kaster disse flygtige tidsmæssige skygger i form af materielle kendsgerninger i de dødeliges eksistens?" For mere end en time underviste Jesus denne græker om de frelsende sandheder i rigets evangelium. Den gamle filosof var modtagelig for Mesterens måde at nærme sig ham, og da han var oprigtigt ærlig i sit hjerte troede han snart 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 en anelse desorienteret over hvor villigt Jesus samtykkede til at mange af grækerens udsagn, men Jesus sagde bagefter privat til dem: "Mine børn, forundre jer ikke, at jeg var tolerant over for den græske filosofi. Sand og ægte indre sikkerhed frygter ikke det mindste en ydre analyse, heller ikke harmes sandheden af ærlig kritik. Du bør aldrig glemme, at intolerance er den forklædning, der skjuler hemmelig tvivl om sandheden af ens egne overbevisninger. Intet menneske er på noget tidspunkt forstyrret af naboens holdning, hvis det er fuldstændig overbevist om sandheden af det, som det helhjertet tror. Mod er en tillid, som kendetegnes ved en gennemgående ærlighed om de ting, som man erkender at tror på. Oprigtige mennesker er ikke bange for en kritisk gennemgang af deres sande overbevisning 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) Under den anden aften i Rama, stillede Thomas følgende spørgsmål til Jesus: "Mester, hvordan kan en som er ny i troen på din undervisning virkelig vide, virkelig være sikker på, at dette evangelium om riget er sandt?"		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) Jesus sagde til Thomas: "Din sikkerhed for, at du er blevet medlem af Faderens familie i riget, og at du evigt overleve med rigets børn er helt et spørgsmål om personlig erfaring - tillid til sandhedens ord. Åndelig sikkerhed er lig med din personlige religiøse oplevelse af de guddommelige sandheders evige realiteter og er i øvrigt lig med din intelligente forståelse af sandheds 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 naturligvis udstyret med Faderens liv. Da I er blevet velsignet med Faderens levende ånd, er I derfor Guds sønner. I overlever jeres liv i kødets materielle verden, fordi du er identificeret med Faderens levende ånd, det evige livs gave. Mange havde faktisk fået dette liv, før jeg kom frem fra Faderen, og mange flere har modtaget denne ånd, fordi de troede mit ord, men jeg fortælle dig, at når jeg vender tilbage til Faderen, skal han sende sin ånd ind i hjerterne på alle mennesker.		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 du ikke kan observere den guddommelige ånd i sit arbejde i dit sind, er der en praktisk metode til at opdage, i hvilket omfang I har overladt kontrollen over jeres sjæleformåen til at blive undervist og vejledt af den himmelske Faders Ånd i dig, nemlig graden af din kærlighed til dine medmennesker. Denne Faderens ånd er en del af Faderens kærlighed, og når den dominerer mennesker fører det ufejlbarligt mod guddommelig tilbedelse og kærlige omtanke og respekt for ens medmennesker. Til en begyndelse tror I at I er Guds sønner, fordi min undervisning har gjort jer mere bevidst om den indre vejledning af Faderens iboende tilstedeværelse; men snart bliver Sandhedens Ånd udøst over alt kød, og den vil leve blandt mennesker og lærer alle mennesker, ligesom jeg nu bor iblandt jer og taler sandhedens ord til jer. Og denne Sandhedens Ånd, som taler for jeres sjæls åndelige fakulteter, vil hjælpe dig til at vide, at I er Guds sønner. Den vidner ufejlbarligt sammen med Faderens tilstedeværelse i dig, med din ånd, som bor i alle mennesker, som den nu lever i nogle, og fortæller dig at du i virkeligheden er Guds sønner.		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) "Hvert jordisk barn, der følger denne ånds ledelse vil i sidste ende vide, hvad der er Guds vilje, og den som underkaster sig min Faders vilje vil forblive for evigt. Vejen fra jordens liv til den evige tilstand er ikke blevet gjort klart for dig, men der er en måde, det har der altid været, og jeg er kommet for at gøre den vej ny og levende. De, der komme ind i riget, har allerede det evige liv - han skal aldrig forgå. Men meget af dette vil I bedre forstå, når jeg er vendt tilbage til Faderen, og I kan se tilbage på jeres nuværende erfaringer."		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) Alle, der hørte disse velsignede ord blev meget opmuntret af dem. Jødernes forkyndelse om de retfærdiges overlevelse havde været forvirret og usikker, og det var spændende og inspirerende for Jesu disciple at høre disse meget konkrete og positive ord af sikkerhed for den evige overlevelse for alle sande troende.		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 troende, mens de fortsatte deres praksis med at gå fra hus til hus for at trøste de plagede og betjene de syge og lidende. Den apostolske organisation blev udvidet således at hver af Jesu apostle nu havde en af Johannes apostle som medarbejder; Abner var Andreas medarbejder; og denne plan bestod, indtil de vandrede ned til Jerusalem for 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 givet af Jesus under deres ophold i Zebulon bestod hovedsageligt af yderligere drøftelser af de gensidige forpligtelser til riget og omfattede undervisning, der søgte at tydeliggøre forskellene mellem personlig religiøs erfaring og venskabelige forbindelser, der udspringer af sociale religiøse forpligtelser. Dette var en af de få gange, hvor Mesteren overhovedet diskuterede de sociale aspekter af religion. Gennem hele sit jordiske liv gav Jesus sine disciple meget lidt instruktion om social tilpasning af religionen.		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 racemæssigt meget blandet, næppe jøde eller ikke jøde, og kun få af dem troede virkelig på Jesus, selvom de havde hørt om, hvordan de syge blev helbredt 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, fandtes der en synagoge, og i de tidligere forløb af Jesu gerning var det hans sædvane, at tale på sabbatsdagen i disse synagoger. Nogle gange talte han ved morgenen tjeneste, mens Peter eller andre af apostlene prædikede eftermiddags timen. Jesus og apostlene underviste og prædikede ofte i synagogen under aftenmøder i løbet af ugen. Selvom de religiøse ledere i Jerusalem blev mere og mere fjendtlig over for Jesus, havde de ingen direkte kontrol over synagogerne uden for byen. Først senere, i løbet af Jesu offentlige tjeneste kunne de oprette sådan en udbredt stemning mod ham så næsten alle synagoger blev lukket for hans undervisning. På dette tidspunkt var alle synagoger i Galilæa og Judæa åben 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 der på den tid omfattende mineralske miner, og da Jesus aldrig var blevet bekendt med minearbejdernes liv, tilbragte han det meste af sin tid under deres ophold i Jireon i minerne. Mens apostlene besøgte hjem og prædikede på de offentlige steder, arbejdede Jesus i minerne blandt disse underjordiske minearbejdere. Rygtet om Jesus som healer havde spredt sig selv til denne fjerntliggende landsby, og mange syge og plagede søgte hjælp hos ham, og hans helbredende pleje var til stor gavn for mange. I ingen af disse tilfælde gjorde Mesteren nogen såkaldte helbredelsesmirakler, undtagen i tilfældet om 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 på eftermiddagen den tredje dag i Jireon da Jesus vendte tilbage fra minerne, passere han tilfældigt på vej hjem igennem en lang smal sidegade. Da han kom tæt på en vis spedalsk mands elendige skur tog den lidende mand, som havde hørt om Jesus ry som en helbreder, mod til sig og talte til ham, da Jesus gik forbi hans dør og sagde da han faldt på knæ foran ham: "Herre, hvis du blot ville, så kan du gøre mig ren. Jeg har hørt dine lærers budskab, og jeg vil gerne komme ind i riget, hvis jeg kunne blive renset." Den spedalske talte på denne måde, fordi de spedalske jøder var forbudt selv at besøge synagogen eller i andre sammenhænge at deltage i den offentlige tilbedelse. Denne mand troede virkelig, at han ikke kunne modtages i riget, hvis han ikke kunne helbredes for sin spedalskhed. Da Jesus så ham i hans lidelse og hørte hans ord af fast forankret tro, blev hans menneskelige hjerte rørt og hans guddommelige sind var bevæget af medfølelse. Jesus så på ham, manden faldt ned på sit ansigt og tilbad. Så rakte Mesteren sin hånd ud, rørte ved ham, og sagde: "Jeg vil - vær ren." Straks blev han helbredt; spedalskheden plaget 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 på benene, instruerede han ham: "Sørg for, at du ikke fortælle nogen om din helbredelse, gå stille med dine gøremål, vis dig selv for præsten, og tilbyd som et tegn på din udrensning de ofre, som Moses har besluttet." Manden gjorde dog ikke, som Jesus havde pålagt ham. I stedet begyndte han at råbe ud over hele byen, at Jesus havde helbredt ham fra hans spedalskhed, og da hele landsbyen kendte ham, kunne folk se for sig selv, at han var blevet renset fra sin sygdom. Han gik ikke til præsterne som Jesus havde pålagt ham. Som et resultat af, at manden sprede nyheden om, at Jesus havde helbredt ham, var Mesteren så hårdt presset af de syge, at han var nødt til at stå tidligt op næste dag og forlade landsbyen. Selvom Jesus ikke igen kom ind i byen, opholdt han sig to dage i udkanten nær minerne, hvor han fortsatte med at videreuddanne de troende minearbejdere om rigets evangelium.		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 udrensning af den spedalske var det første såkaldte mirakler som Jesus indtil dette tidspunkt forsætligt og bevidst havde udført. Og det 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 gik de til Giskala, hvor de tilbragte to dage med at forkynde evangeliet, derefter gik til Korazin, hvor de tilbragte næsten en uge med at forkynde den gode nyhed, men i Korazin, kunne de ikke vinde mange troende for riget. Intetsteds hvor Jesus havde undervist havde han mødt en sådan generel afvisning af hans 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 gik de videre, stille og roligt gennem Kapernaum, landsbyen Madon, hvor det lykkedes lidt bedre. De fleste af apostlene troede, at deres manglende succes i disse byer, som de lige havde besøgt, skyldtes at Jesus insisterede på, at de i deres undervisning og prædiken afholdte sig fra at tale om ham som en helbreder. De ønskede stærkt at han ville rense en anden spedalsk eller på anden måde manifestere sin magt for at tiltrække folks opmærksomhed! Mesteren blev dog uberørt af deres insisterende krav.		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 var meget opmuntret, da Jesus annoncerede: "I morgen tager vi til Kana." De vidste, at tilhørerne i Kana ville vise medfølelse, for Jesus var velkendt der. De havde fremgang i deres arbejde med at bringe folk ind i riget indtil den tredje dag, da en prominent indbygger i Kapernaum, Titus, som var delvis troende, og hvis søn var alvorligt syg, ankom til Kana. Han havde hørt, at Jesus var i Kana, og skyndte sig over for at møde 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 lidende søn. Mens apostlene stod næste i åndeløs forventning, sagde Jesus, da han kiggede på den syge drengs far: "Hvor længe skal jeg bære over med dig? Guds kraft er midt iblandt jer, men hvis du ikke se tegn og undere, så nægter du at tro." Men adelsmanden appellerede til Jesus og sagde: "Herre, jeg tror helt sikkert, men kom før mit barn går til grunde, for da jeg forlod ham var han allerede ved at dø." Da Jesus havde bøjet hovedet et øjeblik i stille kontemplation sagde han pludselig: "Gå hjem, din søn lever." Titus troede Jesu ord og skyndte sig tilbage til Kapernaum. Da han ankom, blev han mødt af sine tjenere, der sagde: "Glæd dig, for din søn er forbedret - han lever." Titus spurgte, på hvilket tidspunkt drengen var begyndt at komme sig, og da tjenerne svarede "i går omkring den syvende time forlod feber ham," og faderen huskede, at det var ved den time Jesus havde sagt: "Din søn vil leve." Titus troede herefter af hele sit hjerte, og hele hans familie blev også troende. Denne søn blev en mægtig tjener i riget, og gav senere sit liv op med dem, der led i Rom. Selvom alle i Titus hus, deres venner og selv apostlene anset denne begivenhed som et mirakel, så var den det ikke. I det mindste var dette ikke et mirakel i helbredelse af en fysisk sygdom. Det var kun et tilfælde af forudgående kendskab vedrørende naturlovens gang, netop sådan en viden som Jesus ofte tyede til 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 unødige opmærksomhed som denne den anden begivenhed af denne art tiltrak i forbindelse med hans aktiviteter i denne landsby. Byens borgere huskede vandet og vinen, og derefter, da han blev anset for at have helbredt adelsmandens søn på en stor afstand, kom de til ham, ikke kun med de syge og lidende, men de sendte også budbringere, der spurgte, at han skulle helbredte plagede på afstand. Da Jesus så, at hele området var vakt, 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 mirakler. På dette tidspunkt var folk i det centrale og sydlige Galilæa blevet mirakelsindet, når det kom til Jesus og hans personlige virke. Snesevis, hundreder, af oprigtige mennesker, der led af rent nervøse lidelser og plaget af følelsesmæssige forstyrrelser kom tæt på Jesus og vendte derefter hjem til deres venner og bekendtgjorde, at Jesus havde helbredt dem. Disse tilfælde af mental helbredelse betragtede disse uvidende og enfoldige mennesker for fysisk helbredelse, mirakuløse helbredelser.		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 gå til Nain fulgte en stor skare af troende og mange nysgerrige folk efter ham. De var opsat på at se mirakler og undere, og de skulle ikke blive skuffet. Da Jesus og hans apostle nærmede sig byporten, mødte de en begravelse procession på vej til den nærliggende begravelsesplads og bærende den eneste søn af en enke fra Nain. Denne kvinde var meget respekteret, og halvdelen af landsbyen fulgte bårebærerne med denne dreng, som man antog, var død. Da begravelsesfølget var kommet frem til Jesus og hans tilhængere, genkendte enken og hendes venner Mesteren og bad ham om at bringe sin søn tilbage til livet. Deres mirakel forventning var steget så højt, at de mente at Jesus kunne helbrede enhver sygdom hos mennesker, og hvorfor kunne sådan en helbreder ikke også opvække de døde? Da Jesus på denne måde blev trængt trådte han frem, løftede båreklædet og undersøgte drengen. Da han opdagede, at den unge mand faktisk ikke var død, indså han den tragedie, som hans tilstedeværelse kunne afværge; derfor vendte han sig til moderen og sagde: "Du skal ikke græde. Din søn er ikke død, han sover. Han vil blive returneret til dig." Mens han tog den unge mand ved hånden og sagde: "Vågn op og stå op." Den unge mand, der var formodet død satte sig op et øjeblik 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 gjorde sit bedste for at berolige de mange og forsøgte forgæves at forklare, at drengen virkelig ikke var død, at han ikke havde bragt ham tilbage fra graven, men det var nytteløst. Folkemængden, der fulgte ham og hele landsbyen Nain blev vakt til den højeste stigning af følelsesmæssigt vanvid. Frygten greb mange, andre gik i panik, mens andre begyndte at bede og jamrer over deres synder. Først længe efter mørkets frembrud, kunne man få den larmende folkemængde til at spredes. Selvom Jesus havde sagt, at drengen ikke var død, hævdede alle, at et mirakel var sket, at selv en, der var død var blevet opvækket. Selvom Jesus fortalte dem at drengen blot var i en dyb søvn, forklarede de, at det kun var hans måde at tale og fremhævede, at han altid i stor beskedenhed har forsøgt 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 spredtes ordet, at Jesus havde opvækket enkens søn fra de døde ud over hele Galilæa og til Judæa, og mange, der hørte denne rapport troede på det. Jesus kunne aldrig selv få alle sine apostle fuldt ud til at forstå, at enkens søn faktisk ikke var død, da han bad ham vågne og stå op. Han formåede at påvirke dem nok til at holde begivenheden uden for alle efterfølgende optegnelser, bortset fra det der er skrevet af Lukas, der nedskrev episoden som den var blevet fortalt til ham. Igen blev Jesus belejret som læge i en sådan grad, at han tidligt den næste dag begav sig 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 undslap Jesus for et par dage fra de højlydte folkeskarer som søgte fysisk helbredelse. Under deres ophold på dette sted berettede Mesteren, for at undervise apostlene om kong Saul og heksen i Endor. Jesus fortalte klart for sine apostle, at de omstrejfende og oprørske mellemvæsener, som ofte havde efterlignet de afdødes påståede ånder snart ville blive bragt under kontrol, så at de ikke længere kunne engagere sig i disse mærkelige spøgefuldheder. Han fortalte sine ledsagere, at efter at han var vendt tilbage til Faderen, og efter at de havde udøst deres ånd over alt kød, kunne sådanne halvåndelige væsener - såkaldte urene ånder - ikke længere tage de svage og ondsindede blandt de dødelige i deres vold.		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 videre til sine apostle, at afdøde menneskers ånder ikke kommer tilbage til deres oprindelige verden for at kommunikere med deres levende medmennesker. Først under tidsalderen med en ny dispensation, vil det være muligt for den dødelige menneskers fremrykkende ånd at vende tilbage til jorden og da kun undtagelsesvis 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 vente og undervise der, mens landområderne stilner af. Derhjemme, har folk allerede genvundet en smule fra 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.”