Kapitel 150		Paper 150
Den Tredje Prædiketur		The Third Preaching Tour
150:0.1 (1678.1) Søndag aften, den 16. januar, år 29 e.Kr. kom Abner sammen med Johannes apostlene til Betsaida, og den følgende dag holdt de et fælles møde med Andreas og Jesu apostle. Abner og hans medarbejdere havde deres hovedkvarter i Hebron, og de havde for vane fra tid til anden at komme op til Betsaida for disse sammenkomster.		150:0.1 (1678.1) ON SUNDAY evening, January 16, a.d. 29, Abner, with the apostles of John, reached Bethsaida and went into joint conference with Andrew and the apostles of Jesus the next day. Abner and his associates made their headquarters at Hebron and were in the habit of coming up to Bethsaida periodically for these conferences.
150:0.2 (1678.2) Blandt de mange emner, man drøftede på denne fælles konference var brugen af at salve de syge med en slags olie, i forbindelse med bønner for deres helbredelse. Jesus afviste igen at deltage i deres drøftelser eller til at kommentere deres konklusioner. Johannes apostle havde altid brugt salvelsesolie i deres tjeneste til de syge og lidende, og de ønskede at gøre denne praksis til en ensartet anvendelse inden for begge grupper, men Jesus apostle nægtede at forpligte sig til en sådan regel.		150:0.2 (1678.2) Among the many matters considered by this joint conference was the practice of anointing the sick with certain forms of oil in connection with prayers for healing. Again did Jesus decline to participate in their discussions or to express himself regarding their conclusions. The apostles of John had always used the anointing oil in their ministry to the sick and afflicted, and they sought to establish this as a uniform practice for both groups, but the apostles of Jesus refused to bind themselves by such a regulation.
150:0.3 (1678.3) Om tirsdagen den 18. januar fik de fireogtyve følgeskab af de testede evangelister, omkring femoghalvfjerds i antal, i Zebedæus hus i Betsaida, som forberedelse før de blev sendt ud på den tredje prædiketur i Galilæa. Denne tredje mission fortsatte i en periode på syv uger.		150:0.3 (1678.3) On Tuesday, January 18, the twenty-four were joined by the tested evangelists, about seventy-five in number, at the Zebedee house in Bethsaida preparatory to being sent forth on the third preaching tour of Galilee. This third mission continued for a period of seven weeks.
150:0.4 (1678.4) Evangelisterne blev sendt ud i grupper af fem, mens Jesus og de tolv det meste af tiden rejser sammen, men apostlene gik ud to og to for at døbe troende som lejligheden krævede. Over en periode på næsten tre uger arbejdede Abner og hans medarbejdere også sammen med de evangeliske grupper, rådgav dem og døbte troende. De besøgte Magdala, Tiberias, Nazaret og alle de vigtigste byer og landsbyer i det centrale og sydlige Galilæa, alle de steder de tidligere havde besøgt og mange andre. Dette var deres sidste budskab til Galilæa, bortset fra de nordlige dele.		150:0.4 (1678.4) The evangelists were sent out in groups of five, while Jesus and the twelve traveled together most of the time, the apostles going out two and two to baptize believers as occasion required. For a period of almost three weeks Abner and his associates also worked with the evangelistic groups, advising them and baptizing believers. They visited Magdala, Tiberias, Nazareth, and all the principal cities and villages of central and southern Galilee, all the places previously visited and many others. This was their last message to Galilee, except to the northern portions.
1. Kvindernes evangelistkorps ^top		1. The Women’s Evangelistic Corps ^top
150:1.1 (1678.5) Af alle de dristige ting, som Jesus gjorde under sin jordiske karriere var hans uventet erklæring om aftenen den 16. januar den som vakte mest forbavselse: "I morgen vil vi udnævne ti kvinder til tjenende arbejde af riget." I begyndelsen af den to ugers periode hvor apostlene og evangelister ville være fraværende fra Betsaida på deres orlov, anmodede Jesus David om at kalde sine forældre hjem, og til at udsende budbringere for at kalde til Betsaida ti fromme kvinder, der havde været involveret i ledelsen af den tidligere lejr og telthospitalet. Disse kvinder havde alle lyttet til instruktionen som de unge evangelister havde fået, men det var aldrig faldet hverken dem selv eller deres lærere ind at Jesus vil vove at udnævne kvinder til at undervise i rigets evangelium og tage omsorg for de syge. Disse ti kvinder, som Jesus udvalgte og bemyndigede var: Susanna, datter af den tidligere Chazan ved synagogen i Nazaret; Joanna, hustru til Kusas, forvalter til Herodes Antipas; Elizabeth, datter af en velhavende jøde fra Tiberias og Sepphoris; Marta, den ældre søster til Andreas og Peter; Rachel, svigersøster af Mesterens kødelige broder Juda; Nasanta, datter af Elman, den syriske læge; Milka, en kusine af apostlen Thomas; Ruth den ældste datter af Mattæus Levi; Celta, datter af en romersk officer og Agaman, en enke fra Damaskus. Senere udvidede Jesus denne gruppe med to kvinder: Maria Magdalene og Rebecca, datter af Josef af Arimatæa.		150:1.1 (1678.5) Of all the daring things which Jesus did in connection with his earth career, the most amazing was his sudden announcement on the evening of January 16: “On the morrow we will set apart ten women for the ministering work of the kingdom.” At the beginning of the two weeks’ period during which the apostles and the evangelists were to be absent from Bethsaida on their furlough, Jesus requested David to summon his parents back to their home and to dispatch messengers calling to Bethsaida ten devout women who had served in the administration of the former encampment and the tented infirmary. These women had all listened to the instruction given the young evangelists, but it had never occurred to either themselves or their teachers that Jesus would dare to commission women to teach the gospel of the kingdom and minister to the sick. These ten women selected and commissioned by Jesus were: Susanna, the daughter of the former chazan of the Nazareth synagogue; Joanna, the wife of Chuza, the steward of Herod Antipas; Elizabeth, the daughter of a wealthy Jew of Tiberias and Sepphoris; Martha, the elder sister of Andrew and Peter; Rachel, the sister-in-law of Jude, the Master’s brother in the flesh; Nasanta, the daughter of Elman, the Syrian physician; Milcha, a cousin of the Apostle Thomas; Ruth, the eldest daughter of Matthew Levi; Celta, the daughter of a Roman centurion; and Agaman, a widow of Damascus. Subsequently, Jesus added two other women to this group—Mary Magdalene and Rebecca, the daughter of Joseph of Arimathea.
150:1.2 (1679.1) Jesus gav disse kvinder frie hænder til at opbygge deres egen organisation og instruerede Judas til at skaffe dem støtte til udstyr og pakkedyr. De ti valgte Susanna som deres leder og Johanna til deres kasserer. Fra dette tidspunkt frem erhvervede de selv deres midler; aldrig mere behøvede de støtte fra Judas.		150:1.2 (1679.1) Jesus authorized these women to effect their own organization and directed Judas to provide funds for their equipment and for pack animals. The ten elected Susanna as their chief and Joanna as their treasurer. From this time on they furnished their own funds; never again did they draw upon Judas for support.
150:1.3 (1679.2) Det var højst forbløffende i de dage, hvor kvinder ikke engang havde adgang til den vigtigste del af synagogen (de blev begrænset til kvindernes galleri), at se dem anerkendt som autoriserede lærere i rigets nye evangelium. Den instruktion som Jesus gav disse ti kvinder, da han ordinerede dem til undervisning og sygepleje var en frigørelses proklamation, som satte alle kvinder fri og som til alle tider, ikke mere skulle mænd betragte kvinden som hans havde hørt Mesteren siger, at "i himlen er der hverken rig eller fattig, fri eller slave, mand eller kvinde, men alle er ligeværdige Guds sønner og døtre," var de virkelig overvældet, da han nævnte, at han officielt tænkte at forordne disse ti kvinder til religiøse lærere og endda give dem mulighed for at rejse rundt med Jesus og apostlene. Hele landet var i opstandelse over denne procedure, og Jesu fjender udnyttede med stor fordel denne procedure, men overalt var de kvinder, der troede på den gode nyhed trofaste bag deres valgte søstre og gav entydigt deres samtykke til denne sene erkendelse af kvinders plads i det religiøse arbejde. Denne kvindefrigørelse, der gav dem deres retmæssige anerkendelse, blev praktiseret af apostlene umiddelbart efter at Mesteren havde forladt verden, om end de seneste generationer fald tilbage til de gamle skikke. Under den kristne kirkes tidlige tider blev de kvindelige lærere og præster kaldt diakonisser, og de blev tillagt generelt anerkendelse. Men selv om Paulus, i teorien, godkendte alt dette, indarbejdede han det aldrig rigtig med sin egen holdning og fandt det personligt vanskeligt at gennemføre i praksis.		150:1.3 (1679.2) It was most astounding in that day, when women were not even allowed on the main floor of the synagogue (being confined to the women’s gallery), to behold them being recognized as authorized teachers of the new gospel of the kingdom. The charge which Jesus gave these ten women as he set them apart for gospel teaching and ministry was the emancipation proclamation which set free all women and for all time; no more was man to look upon woman as his spiritual inferior. This was a decided shock to even the twelve apostles. Notwithstanding they had many times heard the Master say that “in the kingdom of heaven there is neither rich nor poor, free nor bond, male nor female, all are equally the sons and daughters of God,” they were literally stunned when he proposed formally to commission these ten women as religious teachers and even to permit their traveling about with them. The whole country was stirred up by this proceeding, the enemies of Jesus making great capital out of this move, but everywhere the women believers in the good news stood stanchly behind their chosen sisters and voiced no uncertain approval of this tardy acknowledgment of woman’s place in religious work. And this liberation of women, giving them due recognition, was practiced by the apostles immediately after the Master’s departure, albeit they fell back to the olden customs in subsequent generations. Throughout the early days of the Christian church women teachers and ministers were called deaconesses and were accorded general recognition. But Paul, despite the fact that he conceded all this in theory, never really incorporated it into his own attitude and personally found it difficult to carry out in practice.
2. Opholdet i magdala ^top		2. The Stop at Magdala ^top
150:2.1 (1679.3) Da det apostoliske selskab forlod Betsaida, rejste kvinderne bagerst. Under møderne sad de altid i en gruppe foran, til højre for taleren. Flere og flere kvinder var blevet troende i rigets evangelium, og det havde givet anledning til mange vanskeligheder og forlegenhed uden ende da de havde ønsket at holde personlige samtaler med Jesus eller nogen af apostlene. Nu var alt dette ændret. Når en af de kvindelige troende ønskede at se Mesteren eller tale med apostlene, gik hun til Susanna, og i selskab med en af de tolv kvindelige evangelister, gik hun derefter straks for at møde mesteren eller en af hans apostle.		150:2.1 (1679.3) As the apostolic party journeyed from Bethsaida, the women traveled in the rear. During the conference time they always sat in a group in front and to the right of the speaker. Increasingly, women had become believers in the gospel of the kingdom, and it had been a source of much difficulty and no end of embarrassment when they had desired to hold personal converse with Jesus or one of the apostles. Now all this was changed. When any of the women believers desired to see the Master or confer with the apostles, they went to Susanna, and in company with one of the twelve women evangelists, they would go at once into the presence of the Master or one of his apostles.
150:2.2 (1680.1) Det var i Magdala, at kvinderne først beviste deres nytte og viste, hvor klogt det havde været at tage dem med. Andreas havde indført en temmelig streng adfærdskodeks for sine medarbejdere, når det kom til at udføre personligt arbejde blandt kvinder, især blandt kvinder af tvivlsom karakter. Da selskabet kom til Magdala, var der ingen hindringer for disse ti kvindelige evangelister til at gå til de berygtede områder og prædike evangeliet direkte til alle dem, der var der. Og da de besøgte de syge kunne disse kvinder kommer meget tæt i plejen af deres lidende søstre. Som et resultat af disse ti kvinders aktiviteter (senere kendt som de tolv kvinder) på dette sted, var Maria Magdalene vundet for riget. Gennem en række uheldige omstændigheder, og som et følge af den indstilling, som det respektable samfund havde til kvinder, der er skyldige i sådan en fejlbedømmelse var denne kvinde havnet i et af de mest afskyelige opholdssteder i Magdala. Det var Marta og Rachel, der gjorde det klart, for Maria, at dørene til riget var åbne selv for sådan en, ligesom hende. Mary troede på den gode nyhed og blev døbt den næste dag af Peter.		150:2.2 (1680.1) It was at Magdala that the women first demonstrated their usefulness and vindicated the wisdom of their choosing. Andrew had imposed rather strict rules upon his associates about doing personal work with women, especially with those of questionable character. When the party entered Magdala, these ten women evangelists were free to enter the evil resorts and preach the glad tidings directly to all their inmates. And when visiting the sick, these women were able to draw very close in their ministry to their afflicted sisters. As the result of the ministry of these ten women (afterward known as the twelve women) at this place, Mary Magdalene was won for the kingdom. Through a succession of misfortunes and in consequence of the attitude of reputable society toward women who commit such errors of judgment, this woman had found herself in one of the nefarious resorts of Magdala. It was Martha and Rachel who made plain to Mary that the doors of the kingdom were open to even such as she. Mary believed the good news and was baptized by Peter the next day.
150:2.3 (1680.2) Maria Magdalene blev den mest effektive lærer i evangeliet i denne gruppe af tolv kvindelige evangelister. Hun blev udtaget til denne service, sammen med Rebecca, i Jotapata omkring fire uger efter sin omvendelse. Mary og Rebecca fortsatte sammen med de andre i denne gruppe under resten af Jesu liv på jorden trofast og effektivt med at arbejde for oplysning og opløftelse af deres undertrykte søstre og da den sidste og tragiske episode i Jesu livsdrama udspillede sig, og selv om alle apostlene undtagen en, var løbet væk, forblev disse kvinder til stede, og ingen benægtede eller forrådte ham.		150:2.3 (1680.2) Mary Magdalene became the most effective teacher of the gospel among this group of twelve women evangelists. She was set apart for such service, together with Rebecca, at Jotapata about four weeks subsequent to her conversion. Mary and Rebecca, with the others of this group, went on through the remainder of Jesus’ life on earth, laboring faithfully and effectively for the enlightenment and uplifting of their downtrodden sisters; and when the last and tragic episode in the drama of Jesus’ life was being enacted, notwithstanding the apostles all fled but one, these women were all present, and not one either denied or betrayed him.
3. Sabbat i tiberias ^top		3. Sabbath at Tiberias ^top
150:3.1 (1680.3) Andreas havde ifølge Jesu anvisninger givet kvinderne til opgave at organisere det apostoliske selskabs sabbatgudstjenester. Dette betød selvfølgelig, at de ikke kunne holdes i den nye synagoge. Kvinderne valgte Johanna som ansvarlig for denne lejlighed, og mødet blev holdt i festlokalet i Herodes nye palads, Herodes levede i Julias i Perea. Johanna læste skriften om kvinders arbejde i det religiøse liv i Israels med henvisning til Miriam, Deborah, Esther og andre.		150:3.1 (1680.3) The Sabbath services of the apostolic party had been put in the hands of the women by Andrew, upon instructions from Jesus. This meant, of course, that they could not be held in the new synagogue. The women selected Joanna to have charge of this occasion, and the meeting was held in the banquet room of Herod’s new palace, Herod being away in residence at Julias in Perea. Joanna read from the Scriptures concerning woman’s work in the religious life of Israel, making reference to Miriam, Deborah, Esther, and others.
150:3.2 (1680.4) Sent den aften gav Jesus for den samlet gruppe et mindeværdigt foredrag om "Magi og overtro". På den tid anså man fremkomsten af en klar, og som man troede en ny stjerne for at være et tegn på, at en stor mand var født på jorden. Da en sådan stjerne for nylig var blevet observeret, spurgte Andreas Jesus, om disse overbevisninger var velbegrundede. I sit lange svar på Andreas spørgsmål gik Jesus grundigt ind i hele emnet om menneskelig overtro. Den erklæring, som Jesus gjorde på dette tidspunkt kan sammenfattes i moderne formulering som følger:		150:3.2 (1680.4) Late that evening Jesus gave the united group a memorable talk on “Magic and Superstition.” In those days the appearance of a bright and supposedly new star was regarded as a token indicating that a great man had been born on earth. Such a star having then recently been observed, Andrew asked Jesus if these beliefs were well founded. In the long answer to Andrew’s question the Master entered upon a thoroughgoing discussion of the whole subject of human superstition. The statement which Jesus made at this time may be summarized in modern phraseology as follows:
150:3.3 (1680.5) 1. Stjernernes baner på himlen har intet at gøre med begivenhederne i menneskets liv på jorden. Astronomi er en behørig udøvelse af videnskab, men astrologi er et masse overtroisk fejltagelser der ikke har nogen plads i rigets evangelium.		150:3.3 (1680.5) 1. The courses of the stars in the heavens have nothing whatever to do with the events of human life on earth. Astronomy is a proper pursuit of science, but astrology is a mass of superstitious error which has no place in the gospel of the kingdom.
150:3.4 (1680.6) 2. En undersøgelse af de indre organer i et nyligt dræbt dyr kan ikke afsløre noget om vejret, fremtidige begivenheder eller menneskers livsforløb.		150:3.4 (1680.6) 2. The examination of the internal organs of an animal recently killed can reveal nothing about weather, future events, or the outcome of human affairs.
150:3.5 (1680.7) 3. De dødes ånder vender ikke tilbage for at tage kontakt med deres familier eller deres tidligere venner blandt de levende.		150:3.5 (1680.7) 3. The spirits of the dead do not come back to communicate with their families or their onetime friends among the living.
150:3.6 (1681.1) 4. Amuletter og relikvier kan ikke helbrede sygdommen, afværge ulykker eller påvirke onde ånder. Troen på, at sådanne materielle midler kan påvirke de åndelige værdier er ikke andet end grov overtro.		150:3.6 (1681.1) 4. Charms and relics are impotent to heal disease, ward off disaster, or influence evil spirits; the belief in all such material means of influencing the spiritual world is nothing but gross superstition.
150:3.7 (1681.2) 5. At trække lod er ikke en metode til at fastslå den guddommelige vilje, selvom det kan være en praktisk måde at løse mange mindre problemer. Sådanne resultater er udelukkende et spørgsmål om materielle tilfældigheder. Den eneste måde at kommunikere med den åndelige verden er inkluderet i menneskehedens åndsbegavelse, i Faderen ånd i menneskets indre, sammen med Sønnens udøste Ånd og den Uendelige Ånds allestedsnærværende indflydelse.		150:3.7 (1681.2) 5. Casting lots, while it may be a convenient way of settling many minor difficulties, is not a method designed to disclose the divine will. Such outcomes are purely matters of material chance. The only means of communion with the spiritual world is embraced in the spirit endowment of mankind, the indwelling spirit of the Father, together with the outpoured spirit of the Son and the omnipresent influence of the Infinite Spirit.
150:3.8 (1681.3) 6. Spådomskunst, trolddom og hekseri er overtro af uvidende sind, ligesom magiens falske overbevisninger. Troen på magiske tal, varsler om held og lykke og forvarsler af uheld, er ren og ubegrundet overtro.		150:3.8 (1681.3) 6. Divination, sorcery, and witchcraft are superstitions of ignorant minds, as also are the delusions of magic. The belief in magic numbers, omens of good luck, and harbingers of bad luck, is pure and unfounded superstition.
150:3.9 (1681.4) 7. Fortolkning af drømme er stort set en overtroisk og grundløst system for uvidende og fantasifulde spekulationer. Rigets evangelium skal ikke have noget til fælles med den primitive religions spåmands præster.		150:3.9 (1681.4) 7. The interpretation of dreams is largely a superstitious and groundless system of ignorant and fantastic speculation. The gospel of the kingdom must have nothing in common with the soothsayer priests of primitive religion.
150:3.10 (1681.5) 8. Gode eller onde ånder kan ikke eksistere i materielle symboler af ler, træ eller metal. Afguder er intet mere end det materiale de er lavet af.		150:3.10 (1681.5) 8. The spirits of good or evil cannot dwell within material symbols of clay, wood, or metal; idols are nothing more than the material of which they are made.
150:3.11 (1681.6) 9. Den procedurer som, sandsigere, tryllekunstnere, magikere og troldmænd anvender, nedstammer fra overtro blandt egypterne, assyrerne, babylonierne og de gamle kanaanæere. Amuletter og alle mulige besværgelser og formler er nytteløse både for at vinde de gode ånders beskyttelse og for at afværge formodede onde ånder.		150:3.11 (1681.6) 9. The practices of the enchanters, the wizards, the magicians, and the sorcerers, were derived from the superstitions of the Egyptians, the Assyrians, the Babylonians, and the ancient Canaanites. Amulets and all sorts of incantations are futile either to win the protection of good spirits or to ward off supposed evil spirits.
150:3.12 (1681.7) 10. Han blottede og fordømte deres tro på magi, prøvelser, fortryllelse, forbandelser, varsler, kærlighedsblomster, knyttede snore, og alle andre former for uvidende og slavebindende overtro.		150:3.12 (1681.7) 10. He exposed and denounced their belief in spells, ordeals, bewitching, cursing, signs, mandrakes, knotted cords, and all other forms of ignorant and enslaving superstition.
4. Apostlerne sendes ud parvis ^top		4. Sending the Apostles Out Two and Two ^top
150:4.1 (1681.8) Den næste nat efter at have indkaldt de tolv apostle, Johannes apostle og den nyudnævnte kvindegruppe, sagde Jesus: "Du ser, at høsten er stor, men arbejderne er få. Lad os alle derfor bede til høstens Herre om at sende endnu flere arbejdere ind i sine marker. Mens jeg forbliver her for at trøste og instruere de yngre lærere, vil jeg udsende de ældre to og to, så de kan bevæge sig hurtigt over hele Galilæa og prædike rigets evangelium mens det endnu er lovligt og fredeligt." Så udpegede han de apostle par som han ønskede dem til at gå ud, og de var: Andreas og Peter, James og Johannes Zebedæus, Philip og Nathaniel, Thomas og Mattæus, Jakob og Judas Alpheus, Simon Zelotes og Judas Iskariot.		150:4.1 (1681.8) The next evening, having gathered together the twelve apostles, the apostles of John, and the newly commissioned women’s group, Jesus said: “You see for yourselves that the harvest is plenteous, but the laborers are few. Let us all, therefore, pray the Lord of the harvest that he send forth still more laborers into his fields. While I remain to comfort and instruct the younger teachers, I would send out the older ones two and two that they may pass quickly over all Galilee preaching the gospel of the kingdom while it is yet convenient and peaceful.” Then he designated the pairs of apostles as he desired them to go forth, and they were: Andrew and Peter, James and John Zebedee, Philip and Nathaniel, Thomas and Matthew, James and Judas Alpheus, Simon Zelotes and Judas Iscariot.
150:4.2 (1681.9) Jesus aftalte hvilken dag han ville mødes med de tolv i Nazaret, og da de skiltes, sagde han: "På denne missions tur skal du ikke gå til en nogen ikke- jødiske byer eller Samaria, men gå i stedet til de fortabte får af Israels hus. Forkynd rigets evangelium og forkynd den frelsende sandhed, at mennesket er en Guds søn. Husk, at disciplen næppe er over sin lærer, eller en tjener over sin herre. Det er tilstrækkelig for disciplen, at være lig med sin lærer og for tjeneren at blive som sin mester. Hvis nogle har vovet at kalde husets herre for Belsebubs medarbejdere, hvor meget mere vil de ikke sige, om dem som er i hans husstand? Men frygt ikke disse forræderiske fjender. Jeg fortæller dig, at der ikke er noget skjult, som ikke vil komme for en dag, intet skjult, som ikke skal blive kendt. Hvad jeg privat har lært dig, prædike det med visdom i offentligheden. Hvad jeg har åbenbaret for dig i det indre kammer, det skal I med tiden forkynde fra hustagene. Og jeg siger jer, mine venner og disciple, vær ikke bange for dem, der kan dræbe kroppen, men som ikke er i stand til at ødelægge sjælen. Sæt hellere din tillid til ham, som kan opretholde kroppen og redde sjælen.		150:4.2 (1681.9) Jesus arranged the date for meeting the twelve at Nazareth, and in parting, he said: “On this mission go not to any city of the gentiles, neither go into Samaria, but go instead to the lost sheep of the house of Israel. Preach the gospel of the kingdom and proclaim the saving truth that man is a son of God. Remember that the disciple is hardly above his master nor a servant greater than his lord. It is enough for the disciple to be equal with his master and the servant to become like his lord. If some people have dared to call the master of the house an associate of Beelzebub, how much more shall they so regard those of his household! But you should not fear these unbelieving enemies. I declare to you that there is nothing covered up that is not going to be revealed; there is nothing hidden that shall not be known. What I have taught you privately, that preach with wisdom in the open. What I have revealed to you in the inner chamber, that you are to proclaim in due season from the housetops. And I say to you, my friends and disciples, be not afraid of those who can kill the body, but who are not able to destroy the soul; rather put your trust in Him who is able to sustain the body and save the soul.
150:4.3 (1682.1) "Sælges to spurve ikke for en kobber mønt? Og alligevel siger jeg jer, at ikke én af dem er glemt i Guds øjne. Ved du ikke, at selve dine hår på hovedet er alle talte? Så vær ikke bange; du er mere værd end mange spurve. Vær ikke flov over min undervisning; gå ud og forkynd fred og god vilje, men tag ikke fejl - fred er ikke altid ledsaget din prædiken. Jeg kom for at bringe fred på jorden, men når mennesker afviser min gave bliver resultatet splittelse og forvirring. Når alle i familien modtager evangeliet om riget bliver der virkelig fred i huset; men når nogle i familien træder ind i riget og andre afviser evangeliet, kan en sådan opdeling kun føre til sorg og bekymring. Arbejd flittigt for at redde hele familien så at ingen af en mands husstand vil være hans fjender. Men når du har gjort dit yderste for alle i hver familie, fortælle jeg dig, at den, der elsker far eller mor mere end dette evangelium ikke er værdig til riget."		150:4.3 (1682.1) “Are not two sparrows sold for a penny? And yet I declare that not one of them is forgotten in God’s sight. Know you not that the very hairs of your head are all numbered? Fear not, therefore; you are of more value than a great many sparrows. Be not ashamed of my teaching; go forth proclaiming peace and good will, but be not deceived—peace will not always attend your preaching. I came to bring peace on earth, but when men reject my gift, division and turmoil result. When all of a family receive the gospel of the kingdom, truly peace abides in that house; but when some of the family enter the kingdom and others reject the gospel, such division can produce only sorrow and sadness. Labor earnestly to save the whole family lest a man’s foes become those of his own household. But, when you have done your utmost for all of every family, I declare to you that he who loves father or mother more than this gospel is not worthy of the kingdom.”
150:4.4 (1682.2) Da de tolv havde hørt disse ord, gjorde de sig klar til afgang. De kom ikke sammen igen, inden de samledes i Nazaret for at mødes med Jesus og de andre disciple, som Mesteren havde besluttet.		150:4.4 (1682.2) When the twelve had heard these words, they made ready to depart. And they did not again come together until the time of their assembling at Nazareth to meet with Jesus and the other disciples as the Master had arranged.
5. Hvad skal jeg gøre for at blive frelst? ^top		5. What Must I Do to Be Saved? ^top
150:5.1 (1682.3) En aften i Shunem efter at Johannes apostle var vendt tilbage til Hebron, og Jesu apostle var blevet sendt ud to og to, da Mesteren var engageret i at undervise en gruppe af tolv unge evangelister, der arbejdede under ledelse af Jacob, sammen med de tolv kvinder, spurgte Rachel dette spørgsmål til Jesus: "Mester, hvad skal vi svare, når kvinder spørger os, hvad skal vi gøre for at blive frelst?" da Jesus hørte dette spørgsmål, svarede han:		150:5.1 (1682.3) One evening at Shunem, after John’s apostles had returned to Hebron, and after Jesus’ apostles had been sent out two and two, when the Master was engaged in teaching a group of twelve of the younger evangelists who were laboring under the direction of Jacob, together with the twelve women, Rachel asked Jesus this question: “Master, what shall we answer when women ask us, What shall I do to be saved?” When Jesus heard this question, he answered:
150:5.2 (1682.4) "Når mænd og kvinder spørge "hvad skal vi gøre for at blive frelst?", skal du svare, tro dette rigets evangelium, accepter den guddommelige tilgivelse. Ved tro anerkend Guds iboende ånd, hvis accept gør dig til et barn af Gud. Har du ikke læst i skrifterne, hvor der står: "I Herren har jeg retfærdighed og styrke" eller det sted, hvor Faderen siger, "Min Retfærdighed er nær; min frelse er blevet udstedt, og mine arme skal omslutte mit folk." "Min sjæl skal glæde sig i kærlighed til min Gud, for han har klædt mig med frelsens klæder og dækkede mig i hans retfærdighedens kåbe. "Har I ikke læst om Faderen at hans navn skal kaldes "Herren vor retfærdighed"? Tag væk selvretfærdighedens beskidte klude og klæd min søn i den guddommelige retfærdighed og den evige frelse. "Det er for evigt sandt at, 'den retfærdige skal leve gennem sin tro.' Indgangen til Faderens rige er helt gratis, men fremskridt - vækst i nåde - er afgørende for at opretholde den.		150:5.2 (1682.4) “When men and women ask what shall we do to be saved, you shall answer, Believe this gospel of the kingdom; accept divine forgiveness. By faith recognize the indwelling spirit of God, whose acceptance makes you a son of God. Have you not read in the Scriptures where it says, ‘In the Lord have I righteousness and strength.’ Also where the Father says, ‘My righteousness is near; my salvation has gone forth, and my arms shall enfold my people.’ ‘My soul shall be joyful in the love of my God, for he has clothed me with the garments of salvation and has covered me with the robe of his righteousness.’ Have you not also read of the Father that his name ‘shall be called the Lord our righteousness.’ ‘Take away the filthy rags of self-righteousness and clothe my son with the robe of divine righteousness and eternal salvation.’ It is forever true, ‘the just shall live by faith.’ Entrance into the Father’s kingdom is wholly free, but progress—growth in grace—is essential to continuance therein.
150:5.3 (1682.5) "Frelsen er en gave fra Faderen, og den er åbenbaret af hans Sønner. Accepten gennem tro på din side gør dig til en del af den guddommelige natur, gør dig til en søn eller datter af Gud. I tro, er du berettiget, gennem tro bliver du frelst og ved denne samme tro føres du evigt fremad på vejen af udvikling og den guddommelige perfektion. Gennem tro var Abraham berettiget og gennem Melkisedeks lære, blev han opmærksom på frelse. Under alle tidsaldre har denne samme tro frelst menneskernes sønner, men nu er en søn kommer fra Faderen for at gøre frelsen mere virkelig og acceptabel."		150:5.3 (1682.5) “Salvation is the gift of the Father and is revealed by his Sons. Acceptance by faith on your part makes you a partaker of the divine nature, a son or a daughter of God. By faith you are justified; by faith are you saved; and by this same faith are you eternally advanced in the way of progressive and divine perfection. By faith was Abraham justified and made aware of salvation by the teachings of Melchizedek. All down through the ages has this same faith saved the sons of men, but now has a Son come forth from the Father to make salvation more real and acceptable.”
150:5.4 (1683.1) Da Jesus var færdig med at tale, brød en stor glæde ud blandt dem, der havde lyttet til disse elskværdige ord, og alle fortsatte i de følgende dage med at forkynde rigets evangelium med ny kraft og med fornyet energi og entusiasme. Kvinderne glædede sig desto mere af at vide, at selv kvinder indgik i planerne for etableringen af riget på jorden.		150:5.4 (1683.1) When Jesus had left off speaking, there was great rejoicing among those who had heard these gracious words, and they all went on in the days that followed proclaiming the gospel of the kingdom with new power and with renewed energy and enthusiasm. And the women rejoiced all the more to know they were included in these plans for the establishment of the kingdom on earth.
150:5.5 (1683.2) Som en sammenfatning af sin sidste udtalelse, sagde Jesus: "Du kan ikke købe frelse; du kan ikke optjene retfærdighed. Frelsen er en gave fra Gud, og retfærdighed er den naturlige frugt af det af ånden fødte liv som rigets børn lever. Du bliver ikke frelst, fordi du lever et retfærdigt liv, men du lever et retfærdigt liv, fordi du allerede er blevet frelst, har erkendt, at dit sønskab er en gave fra Gud og tjeneste i riget er det jordiske livs højeste glæde. Når mennesker tror dette evangelium, som er en åbenbaring af Guds godhed, bliver de ført til en frivillig omvendelse af alt det, de ved er synd. Erkendelsen om ens sønskab er uforeneligt med ønsket om at synde. Rigets troende sulter efter retfærdighed og tørster efter guddommelig fuldkommenhed.”		150:5.5 (1683.2) In summing up his final statement, Jesus said: “You cannot buy salvation; you cannot earn righteousness. Salvation is the gift of God, and righteousness is the natural fruit of the spirit-born life of sonship in the kingdom. You are not to be saved because you live a righteous life; rather is it that you live a righteous life because you have already been saved, have recognized sonship as the gift of God and service in the kingdom as the supreme delight of life on earth. When men believe this gospel, which is a revelation of the goodness of God, they will be led to voluntary repentance of all known sin. Realization of sonship is incompatible with the desire to sin. Kingdom believers hunger for righteousness and thirst for divine perfection.”
6. Aftenlektionerne ^top		6. The Evening Lessons ^top
150:6.1 (1683.3) Ved aftenen diskussionerne talte Jesus om mange emner. Under resten af denne tur - før de alle blev genforenet i Nazaret - diskuterede han "Guds kærlighed", "drømme og visioner", "ondskabsfuldhed", "ydmyghed og sagtmodighed", "mod og loyalitet", "musik og tilbedelse", "tjeneste og lydighed", "stolthed og arrogance", "tilgivelse i forhold til konvertering", "fred og perfektion", "bagvaskelse og misundelse", "det onde, synden og fristelse", "tvivl og vantro," ”visdom og tilbedelse." Under de ældre apostles fravær deltog disse yngre grupper af både mænd og kvinder mere uhæmmet i disse drøftelser med Mesteren.		150:6.1 (1683.3) At the evening discussions Jesus talked upon many subjects. During the remainder of this tour—before they all reunited at Nazareth—he discussed “The Love of God,” “Dreams and Visions,” “Malice,” “Humility and Meekness,” “Courage and Loyalty,” “Music and Worship,” “Service and Obedience,” “Pride and Presumption,” “Forgiveness in Relation to Repentance,” “Peace and Perfection,” “Evil Speaking and Envy,” “Evil, Sin, and Temptation,” “Doubts and Unbelief,” “Wisdom and Worship.” With the older apostles away, these younger groups of both men and women more freely entered into these discussions with the Master.
150:6.2 (1683.4) Efter at have tilbragt to eller tre dage med en gruppe af tolv evangelister, gik Jesus videre for at slutte sig til en anden gruppe, for Davids sendebud havde holdt ham underrettet hvor alle disse arbejdere var, og hvor de bevægede sig hen. Da dette var kvindernes første tur, tilbragte de det meste af tiden i selskab med Jesus. Gennem budbringertjenesten blev hver af disse grupper holdt fuldt informerede om, hvordan forkyndelsen skred frem, og at få nyheder fra andre grupper var altid en kilde til opmuntring for disse spredte og adskilte arbejdere.		150:6.2 (1683.4) After spending two or three days with one group of twelve evangelists, Jesus would move on to join another group, being informed as to the whereabouts and movements of all these workers by David’s messengers. This being their first tour, the women remained much of the time with Jesus. Through the messenger service each of these groups was kept fully informed concerning the progress of the tour, and the receipt of news from other groups was always a source of encouragement to these scattered and separated workers.
150:6.3 (1683.5) Inden de skiltes, havde de aftalt at de tolv apostle, sammen med evangelisterne og kvindernes korps ville samles i Nazaret for at møde Mesteren fredag den 4. marts. Følgelig omkring dette tidspunkt, begyndte disse forskellige grupper af apostle og evangelister fra alle dele af det centrale og sydlige Galilæa at bevæge sig i retning af Nazaret. Om eftermiddagen, ankom Andreas og Peter, som var de sidste, frem til lejren, der var placeret i bjerglandet nord for byen, som var blevet udarbejdet af dem, der kom tidligt. Det var første gang Jesus besøgte Nazaret efter begyndelsen af hans offentlige tjeneste.		150:6.3 (1683.5) Before their separation it had been arranged that the twelve apostles, together with the evangelists and the women’s corps, should assemble at Nazareth to meet the Master on Friday, March 4. Accordingly, about this time, from all parts of central and southern Galilee these various groups of apostles and evangelists began moving toward Nazareth. By midafternoon, Andrew and Peter, the last to arrive, had reached the encampment prepared by the early arrivals and situated on the highlands to the north of the city. And this was the first time Jesus had visited Nazareth since the beginning of his public ministry.
7. Opholdet i nazaret ^top		7. The Sojourn at Nazareth ^top
150:7.1 (1683.6) Denne fredag eftermiddag vandrede Jesus omkring i Nazaret uden at nogen opdagede eller genkende ham. Han passerede sit barndom og snedkerværksted og tilbragte en halv time på bjergbakke, som under drengeårene havde været et kært sted for ham. Ikke siden Johannes døbte ham i Jordanfloden havde sådan en strøm af menneskelige følelser rørt op i hans sjæl. Da han kom ned fra bjergbakke, hørte han den velkendte lyd af trompetstødene som tilkendegav solnedgangen, ligesom han så mange, mange gange havde hørt det, da han som dreng voksede op i Nazaret. Før han vender tilbage til lejren, gik han ned forbi synagogen, hvor han havde gået i skole og lod sit sind gennemstrømmes af de mange minder fra barndom dagene. Tidligere på dagen havde Jesus sendt Thomas for at arrangere med synagogens forstander, så han kunne prædike på sabbatmorgens gudstjeneste.		150:7.1 (1683.6) This Friday afternoon Jesus walked about Nazareth quite unobserved and wholly unrecognized. He passed by the home of his childhood and the carpenter shop and spent a half hour on the hill which he so much enjoyed when a lad. Not since the day of his baptism by John in the Jordan had the Son of Man had such a flood of human emotion stirred up within his soul. While coming down from the mount, he heard the familiar sounds of the trumpet blast announcing the going down of the sun, just as he had so many, many times heard it when a boy growing up in Nazareth. Before returning to the encampment, he walked down by the synagogue where he had gone to school and indulged his mind in many reminiscences of his childhood days. Earlier in the day Jesus had sent Thomas to arrange with the ruler of the synagogue for his preaching at the Sabbath morning service.
150:7.2 (1684.1) Befolkningen i Nazaret havde aldrig været kendt for fromhed og retskaffen levevis. Gennem årene blev denne landsby i stigende grad forurenet af de lave moralske standarder fra det nærliggende Sepphoris. Gennem Jesu ungdom og yngre manddomsår havde der i Nazaret været en delt opfattelse om ham. Mange følte sig fornærmet, da han flyttede til Kapernaum. Selv om indbyggerne i Nazaret havde hørt meget om, hvad deres tidligere tømrer havde gjort, var de såret over, at han aldrig havde inkluderet sin fødeby i nogen af sine tidligere prædiketure. De havde faktisk hørt om Jesus berømmelse, men de fleste af beboerne var vrede over, at han ikke havde gjort nogen af hans store gerninger i sin ungdom by. I månedsvis havde folk i Nazaret, ofte diskuteret Jesus, men generelt, var deres meninger om ham negative.		150:7.2 (1684.1) The people of Nazareth were never reputed for piety and righteous living. As the years passed, this village became increasingly contaminated by the low moral standards of near-by Sepphoris. Throughout Jesus’ youth and young manhood there had been a division of opinion in Nazareth regarding him; there was much resentment when he moved to Capernaum. While the inhabitants of Nazareth had heard much about the doings of their former carpenter, they were offended that he had never included his native village in any of his earlier preaching tours. They had indeed heard of Jesus’ fame, but the majority of the citizens were angry because he had done none of his great works in the city of his youth. For months the people of Nazareth had discussed Jesus much, but their opinions were, on the whole, unfavorable to him.
150:7.3 (1684.2) Således befandt mesteren sig ikke i en indbydende atmosfære på sin hjemkomst, men i en decideret fjendtlig og yderst kritisk atmosfære. Men dette var ikke alt. Hans fjender, der vidste, at han ville tilbringe sabbatten i Nazaret og formodede, at han ville tale i synagogen, havde hyret mange rå og uhøflige mænd til at chikanere ham og på enhver mulig måde lave ballade.		150:7.3 (1684.2) Thus did the Master find himself in the midst of, not a welcome homecoming, but a decidedly hostile and hypercritical atmosphere. But this was not all. His enemies, knowing that he was to spend this Sabbath day in Nazareth and supposing that he would speak in the synagogue, had hired numerous rough and uncouth men to harass him and in every way possible make trouble.
150:7.4 (1684.3) De fleste af Jesu ældre venner, herunder den beundrende chazan-lærer fra sin ungdom, var døde eller havde forladt Nazaret, og den yngre generation var tilbøjelig til at være fornærmet over hans berømmelse. De huskede ikke hans kærlighed til sin fars familie tidligt i hans liv, og de var bitter i deres kritik af hans forsømmelse til at besøge sin bror og sine gifte søstre som boede i Nazaret. Holdningen hos Jesu familie imod ham havde også en tendens til at øge denne uvenlige stemning blandt beboerne. De ortodokse blandt jøderne vovede endda at kritisere Jesus fordi han gik for hurtigt på vej til synagogen denne sabbatsmorgen.		150:7.4 (1684.3) Most of the older of Jesus’ friends, including the doting chazan teacher of his youth, were dead or had left Nazareth, and the younger generation was prone to resent his fame with strong jealousy. They failed to remember his early devotion to his father’s family, and they were bitter in their criticism of his neglect to visit his brother and his married sisters living in Nazareth. The attitude of Jesus’ family toward him had also tended to increase this unkind feeling of the citizenry. The orthodox among the Jews even presumed to criticize Jesus because he walked too fast on the way to the synagogue this Sabbath morning.
8. Sabbatsgudstjensten ^top		8. The Sabbath Service ^top
150:8.1 (1684.4) Denne sabbat var en smuk dag, og hele Nazaret - venner såvel som fjender - kom for at høre denne tidligere borger i deres by forelæse i synagogen. Mange fra det apostoliske følge måtte forblive udenfor synagogen; der var ikke plads til alle, der var kommet for at lytte til ham. Da Jesus var en ung mand, havde han ofte talt på dette sted for tilbedelse, og da synagogens forstander denne morgen rakte ham rullen med hellige tekster, hvorfra han skulle læse skriftstedets tekst, synes ingen af de tilstedeværende at kunne huske at denne rulle var det samme manuskript som han havde doneret til synagogen.		150:8.1 (1684.4) This Sabbath was a beautiful day, and all Nazareth, friends and foes, turned out to hear this former citizen of their town discourse in the synagogue. Many of the apostolic retinue had to remain without the synagogue; there was not room for all who had come to hear him. As a young man Jesus had often spoken in this place of worship, and this morning, when the ruler of the synagogue handed him the roll of sacred writings from which to read the Scripture lesson, none present seemed to recall that this was the very manuscript which he had presented to this synagogue.
150:8.2 (1684.5) Gudstjenesten blev afholdt denne dag på præcis samme måde, som da Jesus havde deltaget i den som dreng. Han steg op på talerpodiet sammen med synagogens forstander og gudstjenesten begyndte med oplæsning af to bønner: "Velsignet er Herren, verdens Konge, som former lyset og skaber mørket, som stifter fred og skaber alt; som i sin barmhjertighed giver lys til jorden, og til dem, der bor på den, og i godhed, dag for dag, og hver dag fornyer skabelsens værk. Velsignet er Herren vor Gud for herligheden i hans hænders værk og for de lysgivende kilder som han har gjort til sin ære. Selah. Velsignet er Herren vor Gud, som skabte lys."		150:8.2 (1684.5) The services on this day were conducted just as when Jesus had attended them as a boy. He ascended the speaking platform with the ruler of the synagogue, and the service was begun by the recital of two prayers: “Blessed is the Lord, King of the world, who forms the light and creates the darkness, who makes peace and creates everything; who, in mercy, gives light to the earth and to those who dwell upon it and in goodness, day by day and every day, renews the works of creation. Blessed is the Lord our God for the glory of his handiworks and for the light-giving lights which he has made for his praise. Selah. Blessed is the Lord our God, who has formed the lights.”
150:8.3 (1685.1) Efter et øjebliks pause, bad de igen: "Med stor kærlighed har Herren vor Gud elsket os, og med meget overfyldt medlidenhed har han, vor Fader og vor Konge, forbarmet sig over os af hensyn til vore fædre, der havde tillid til ham. Du lærte dem livets vedtægter; forbarm dig på os og undervis os. Oplys vores øjne, så vi kan se ind i loven; overtal vore hjerter til at klamre sig til dine bud; forene vores hjerter til at elske og frygte dit navn, og vi skal ikke blive til skamme i verden uden ende. For du er en Gud, som forbereder frelse, og os har du udvalgt blandt alle nationer og tungemål, og i sandhed har du bragt os i nærheden af dit store navn - Selah - for at vi kærligt kan prise dig den eneste. Velsignet være Herren, som i kærlighed valgte sit folk Israel."		150:8.3 (1685.1) After a moment’s pause they again prayed: “With great love has the Lord our God loved us, and with much overflowing pity has he pitied us, our Father and our King, for the sake of our fathers who trusted in him. You taught them the statutes of life; have mercy upon us and teach us. Enlighten our eyes in the law; cause our hearts to cleave to your commandments; unite our hearts to love and fear your name, and we shall not be put to shame, world without end. For you are a God who prepares salvation, and us have you chosen from among all nations and tongues, and in truth have you brought us near your great name—selah—that we may lovingly praise your unity. Blessed is the Lord, who in love chose his people Israel.”
150:8.4 (1685.2) Forsamlingen reciterede derefter Shema, den jødiske trosbekendelse. Dette ritual bestod i at gengive mange passager fra loven og indikerede, at deltagerne i tjenesten påtog sig himmelriget åg, og også budene åg, således som disse gælder dag og nat.		150:8.4 (1685.2) The congregation then recited the Shema, the Jewish creed of faith. This ritual consisted in repeating numerous passages from the law and indicated that the worshipers took upon themselves the yoke of the kingdom of heaven, also the yoke of the commandments as applied to the day and the night.
150:8.5 (1685.3) Og så fulgte den tredje bøn: "Sandelig, er du Jahve, vores Gud og vores fædres Gud; vor konge og kongen af vore fædre; vores Frelser og vore fædres Frelser; vores Skaber og vores frelsende klippe; vores hjælp og vores befrier. Dit navn er fra evigheden, og der er ingen anden Gud end dig. En ny sang blev sunget af de befriede til dit navn ved kysten; sammen roste de alle dig og anerkendte dig som Kongen og sagde: Jahve skal herske i verden uden ende. Velsignet være Herren, som redder Israel."		150:8.5 (1685.3) And then followed the third prayer: “True it is that you are Yahweh, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Savior of our fathers; our Creator and the rock of our salvation; our help and our deliverer. Your name is from everlasting, and there is no God beside you. A new song did they that were delivered sing to your name by the seashore; together did all praise and own you King and say, Yahweh shall reign, world without end. Blessed is the Lord who saves Israel.”
150:8.6 (1685.4) Synagoge forstanderen tog derefter sin plads foran arken, eller kisten, som indeholdt de hellige skrifter, og begyndte recitationen af de nitten lovprisende bønner eller velsignelser. Men ved denne lejlighed var det ønskeligt at forkorte denne del af tjenesten for at give det værdsatte gæst mere tid til hans foredrag. Derfor blev kun den første og sidste af velsignelserne læst. Den første var: "Velsignet er Herren vores Gud og vore fædres Gud, Abrahams Gud, og Isaks Gud og Jakobs Gud; den store, vældige, forfærdelige Gud, som viser barmhjertighed og venlighed, der skaber alt der er, der husker alle de elskværdige løfter til fædrene, og som i sin kærlighed giver deres børnebørn en frelser for sit eget navns skyld. Åh konge, hjælper, frelser, og skjold! Velsignet er du, Jahve, Abrahams skjold."		150:8.6 (1685.4) The ruler of the synagogue then took his place before the ark, or chest, containing the sacred writings and began the recitation of the nineteen prayer eulogies, or benedictions. But on this occasion it was desirable to shorten the service in order that the distinguished guest might have more time for his discourse; accordingly, only the first and last of the benedictions were recited. The first was: “Blessed is the Lord our God, and the God of our fathers, the God of Abraham, and the God of Isaac, and the God of Jacob; the great, the mighty, and the terrible God, who shows mercy and kindness, who creates all things, who remembers the gracious promises to the fathers and brings a savior to their children’s children for his own name’s sake, in love. O King, helper, savior, and shield! Blessed are you, O Yahweh, the shield of Abraham.”
150:8.7 (1685.5) Derefter fulgte den sidste velsignelse: "Åh, giv dit folk Israel en storslået fred for evigt, for du er Konge og Herre over alt fred. Og det er godt i dine øjne, altid og i ethvert øjeblik at velsigne Israel med fred. Velsignet er du, Jahve, som velsigner dit folk Israel med fred." Menigheden kiggede ikke på forstanderen, når han læste velsignelserne. Efter velsignelserne, udførte han en uformel bøn egnet til lejligheden, og da den var færdig istemmende hele forsamlingen i at sige Amen.		150:8.7 (1685.5) Then followed the last benediction: “O bestow on your people Israel great peace forever, for you are King and the Lord of all peace. And it is good in your eyes to bless Israel at all times and at every hour with peace. Blessed are you, Yahweh, who blesses his people Israel with peace.” The congregation looked not at the ruler as he recited the benedictions. Following the benedictions he offered an informal prayer suitable for the occasion, and when this was concluded, all the congregation joined in saying amen.
150:8.8 (1685.6) Derefter gik chazan over til arken og tog en rulle ud, som han gav til Jesus, så han kunne læse skriftens tekst. Det var almindeligt at opfordre syv personer til at læse mindst tre vers fra loven, men på dette tidspunkt blev denne skik afstået for at gæsten kunne læse den tekst, han selv valgte. Jesus tog rullen, stod op og begyndte at læse fra Femte Mosebog: "For disse bud, som jeg giver dig i dag, er ikke skjult for dig, de er heller ikke langt væk. Det er ikke i himlen, at du skal sige, hvem skal gå op for os til himlen, og bringe det ned til os og lad os høre det, så at vi kan gøre efter det? Det er heller ikke hinsides havet, at du skal sige, hvem ønsker os krydse over til den anden side af havet og bringe det til os og lad os høre det, så at vi kan gøre efter det? Nej, livets ord er meget tæt på, hvor du er, og i dit hjerte, så du kan vide og adlyde det."		150:8.8 (1685.6) Then the chazan went over to the ark and brought out a roll, which he presented to Jesus that he might read the Scripture lesson. It was customary to call upon seven persons to read not less than three verses of the law, but this practice was waived on this occasion that the visitor might read the lesson of his own selection. Jesus, taking the roll, stood up and began to read from Deuteronomy: “For this commandment which I give you this day is not hidden from you, neither is it far off. It is not in heaven, that you should say, who shall go up for us to heaven and bring it down to us that we may hear and do it? Neither is it beyond the sea, that you should say, who will go over the sea for us to bring the commandment to us that we may hear and do it? No, the word of life is very near to you, even in your presence and in your heart, that you may know and obey it.”
150:8.9 (1686.1) Og da han var færdig med at læse fra loven, overgik han til Esajas og begyndte at læse: "Herrens Ånd er over mig, fordi han har salvet mig til at forkynde glædens budskab til de fattige. Han har sendt mig for at forkynde befrielse for de fangne og genvinding af synet for de blinde, for at frigøre de undertrykte og til at forkynde Herrens nådeår."		150:8.9 (1686.1) And when he had ceased reading from the law, he turned to Isaiah and began to read: “The spirit of the Lord is upon me because he has anointed me to preach good tidings to the poor. He has sent me to proclaim release to the captives and the recovering of sight to the blind, to set at liberty those who are bruised and to proclaim the acceptable year of the Lord.”
150:8.10 (1686.2) Jesus rullede bogen op, gav den tilbage til forstanderen for synagogen, satte sig ned og begyndte at tale til folket. Han indledte med at sige: "I dag er dette skriftsted opfyldt." Så talte Jesus i næsten femten minutter om emnet "Guds sønner og døtre." Mange var tilfredse med foredraget, og de forundrede sig over hans venlighed og visdom.		150:8.10 (1686.2) Jesus closed the book and, after handing it back to the ruler of the synagogue, sat down and began to discourse to the people. He began by saying: “Today are these Scriptures fulfilled.” And then Jesus spoke for almost fifteen minutes on “The Sons and Daughters of God.” Many of the people were pleased with the discourse, and they marveled at his graciousness and wisdom.
150:8.11 (1686.3) Det var sædvane i synagogen, at taleren blev tilbage efter den officielle gudstjeneste var forbi, så de, der kunne være interesserede kunne stille ham spørgsmål. Derfor på denne sabbatsmorgen trådte Jesus ned blandt de mennesker, der pressede sig frem for at stille spørgsmål. I denne gruppe var mange uregerlige mennesker, hvis sind var indstillet på fortræd, mens der omkring kanten af publikum cirkulerede de forringede mænd, der var blevet hyret til at skabe vanskeligheder for Jesus. Mange af disciplene og evangelister, der havde opholdt sig udenfor, pressede sig ind i synagogen og indså straks, at problemer var under opsejling. De forsøgte at føre Mesteren væk, men han ville ikke gå med dem.		150:8.11 (1686.3) It was customary in the synagogue, after the conclusion of the formal service, for the speaker to remain so that those who might be interested could ask him questions. Accordingly, on this Sabbath morning Jesus stepped down into the crowd which pressed forward to ask questions. In this group were many turbulent individuals whose minds were bent on mischief, while about the fringe of this crowd there circulated those debased men who had been hired to make trouble for Jesus. Many of the disciples and evangelists who had remained without now pressed into the synagogue and were not slow to recognize that trouble was brewing. They sought to lead the Master away, but he would not go with them.
9. Nazaret afviser jesus ^top		9. The Nazareth Rejection ^top
150:9.1 (1686.4) Jesus fandt sig omringet i synagogen af et stort antal af fjender, og nogle få af hans egne tilhængere, og som svar på deres uhøflige spørgsmål og grimme spydigheder sagde han noget humoristisk: "Ja, jeg er søn af Josef; jeg er tømrer, og jeg er ikke overrasket over, at du minder mig om ordsproget, "Læge, helbred dig selv ', og at du udfordre mig til at gøre i Nazaret, hvad du har hørt jeg har gjord i Kapernaum; men jeg tager jer til at være vidne, at selv skriften erklærer, at "en profet er ikke uden ære, undtagen i sit eget land og blandt sit eget folk.'"		150:9.1 (1686.4) Jesus found himself surrounded in the synagogue by a great throng of his enemies and a sprinkling of his own followers, and in reply to their rude questions and sinister banterings he half humorously remarked: “Yes, I am Joseph’s son; I am the carpenter, and I am not surprised that you remind me of the proverb, ‘Physician heal yourself,’ and that you challenge me to do in Nazareth what you have heard I did at Capernaum; but I call you to witness that even the Scriptures declare that ‘a prophet is not without honor save in his own country and among his own people.’”
150:9.2 (1686.5) Men de skubbede til ham, pegede anklagende fingre på ham og sagde: "Du tror du er bedre end befolkningen i Nazaret; du flyttede væk fra os, men din bror er en almindelig arbejder, og dine søstre bor stadig blandt os. Vi kender din mor, Maria. Hvor er de i dag? Vi hører gode ting om dig, men vi bemærker, at du ikke gør nogen underværker, når du kommer tilbage." Jesus svarede dem: ” Jeg elsker menneskerne i den by, hvor jeg voksede op, og det ville glæde mig at se jer alle træde ind i Himmelriget, men det er ikke for mig at afgøre, om udførelsen af Guds gerninger. De forvandlinger, som sker af nåde udgår som reaktion på den levende tro hos dem, der er dens modtagere."		150:9.2 (1686.5) But they jostled him and, pointing accusing fingers at him, said: “You think you are better than the people of Nazareth; you moved away from us, but your brother is a common workman, and your sisters still live among us. We know your mother, Mary. Where are they today? We hear big things about you, but we notice that you do no wonders when you come back.” Jesus answered them: “I love the people who dwell in the city where I grew up, and I would rejoice to see you all enter the kingdom of heaven, but the doing of the works of God is not for me to determine. The transformations of grace are wrought in response to the living faith of those who are the beneficiaries.”
150:9.3 (1686.6) Jesus ville have håndteret mængden med velvilje og endda effektivt afvæbnede hans mest voldelige fjender hvis ikke en af hans egne apostle, Simon Zelotes, havde lavet en taktisk bommert. Simon Zelotes, havde nemlig i mellemtiden med hjælp fra Nakor, en af de yngre evangelister, samlet en gruppe af Jesu venner blandt publikum, indtaget en krigerisk holdning og opfordrede Mesterens fjender til at forsvinder derfra. Jesus havde længe lært apostlene, at et blød svar vender vreden væk, men hans tilhængere var ikke vant til at se deres elskede lærer, som de så lykkeligt kaldte Mester, behandlet med sådan en uhøflighed og en sådan foragt. Det var for meget for dem, og de kunne ikke andet end udtrykker en lidenskabelig og intens vrede, som kun havde en tendens til at vække en lynch stemning i denne ugudelige og uhøflige forsamling. Så greb disse bøller under ledelse af de lejede skurke fat i Jesus og styrtede med ham ud af synagogen til kanten af et nærliggende stejlt bjerg, hvor de var på vej til at kaste ham ud over klippekanten til hans død nedenfor. Men netop som de ville skubbe ham ud over klippekanten, vendte Jesus sig pludselig mod sine fangevogtere, så på dem og foldede roligt sine arme. Han sagde ikke noget, men hans venner var mere end overrasket, da han begyndte at bevæge sig fremad, delte pøbelen sig, for at lade ham passere uantastet.		150:9.3 (1686.6) Jesus would have good-naturedly managed the crowd and effectively disarmed even his violent enemies had it not been for the tactical blunder of one of his own apostles, Simon Zelotes, who, with the help of Nahor, one of the younger evangelists, had meanwhile gathered together a group of Jesus’ friends from among the crowd and, assuming a belligerent attitude, had served notice on the enemies of the Master to go hence. Jesus had long taught the apostles that a soft answer turns away wrath, but his followers were not accustomed to seeing their beloved teacher, whom they so willingly called Master, treated with such discourtesy and disdain. It was too much for them, and they found themselves giving expression to passionate and vehement resentment, all of which only tended to arouse the mob spirit in this ungodly and uncouth assembly. And so, under the leadership of hirelings, these ruffians laid hold upon Jesus and rushed him out of the synagogue to the brow of a near-by precipitous hill, where they were minded to shove him over the edge to his death below. But just as they were about to push him over the edge of the cliff, Jesus turned suddenly upon his captors and, facing them, quietly folded his arms. He said nothing, but his friends were more than astonished when, as he started to walk forward, the mob parted and permitted him to pass on unmolested.
150:9.4 (1687.1) Efterfulgt af sine apostle, gik Jesus til lejren, hvor de gik igennem alt dette. De gjorde sig denne aften klar til tidligt næste dag at vandre tilbage til Kapernaum, som Jesus havde besluttet. Denne turbulente afslutning på den tredje offentlige prædiketur havde en tankevækkende effekt på alle Jesu disciple. De begyndte at indse betydningen af nogle af Mesterens udtalelser. De begyndte at vågne op til den bevidsthed, at riget kun ville komme gennem megen sorg og bitter skuffelse.		150:9.4 (1687.1) Jesus, followed by his disciples, proceeded to their encampment, where all this was recounted. And they made ready that evening to go back to Capernaum early the next day, as Jesus had directed. This turbulent ending of the third public preaching tour had a sobering effect upon all of Jesus’ followers. They were beginning to realize the meaning of some of the Master’s teachings; they were awaking to the fact that the kingdom would come only through much sorrow and bitter disappointment.
150:9.5 (1687.2) De forlod Nazaret denne søndag morgen, og efter at have rejst langs forskellige veje blev de alle til sidst samlet i Betsaida ved middagstid torsdag den 10. marts. De kom sammen som en sober og seriøs gruppe af desillusionerede forkyndere af evangeliets sandhed, og ikke som en entusiastisk og uovervindelige gruppe af sejrende korsfarere.		150:9.5 (1687.2) They left Nazareth this Sunday morning, and traveling by different routes, they all finally assembled at Bethsaida by noon on Thursday, March 10. They came together as a sober and serious group of disillusioned preachers of the gospel of truth and not as an enthusiastic and all-conquering band of triumphant crusaders.