Kapitel 150		Paper 150
Den Tredje Prædiketur		The Third Preaching Tour
150:0.1 (1678.1) SØNDAG aften den 16. januar 29 e.Kr. nåede Abner sammen med Johannes’ apostle frem til Betsaida, hvor de næste dag holdt en fælles konference med Andreas og Jesu apostle. Abner og hans medarbejdere havde deres hovedkvarter i Hebron og havde for vane at komme op til Betsaida med jævne mellemrum til disse konferencer.		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 spørgsmål, som denne fælles konference behandlede, var praksis med at salve de syge med visse former for olie i forbindelse med bønner om helbredelse. Igen afviste Jesus at deltage i deres diskussioner eller at udtale sig om deres konklusioner. Johannes’ apostle havde altid brugt salveolien i deres tjeneste for de syge og plagede, og de forsøgte at etablere dette som en ensartet praksis for begge grupper, men Jesu apostle nægtede at forpligte sig ved en sådan forordning.		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) Tirsdag den 18. januar mødtes de 24 med de testede evangelister, omkring 75 i alt, i Zebedæus’ hus i Betsaida som forberedelse til at blive sendt ud på den tredje prædikentur 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 på fem, mens Jesus og de tolv rejste sammen det meste af tiden, og apostlene gik ud to og to for at døbe troende, når lejligheden bød sig. I en periode på næsten tre uger arbejdede Abner og hans medarbejdere også sammen med de evangeliserende 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, undtagen til 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, Jesus gjorde i forbindelse med sin jordiske karriere, var den mest forbløffende hans pludselige meddelelse om aftenen den 16. januar: “I morgen vil vi afsætte ti kvinder til at tjene riget.” I begyndelsen af de to uger, hvor apostlene og evangelisterne skulle være væk fra Betsaida på deres orlov, bad Jesus David om at kalde sine forældre tilbage til deres hjem og sende bud til Betsaida efter ti fromme kvinder, som havde tjent i administrationen af den tidligere lejr og den teltede sygeafdeling. Disse kvinder havde alle lyttet til den undervisning, de unge evangelister havde fået, men det var aldrig faldet hverken dem selv eller deres lærere ind, at Jesus ville vove at bemyndige kvinder til at undervise i rigets evangelium og pleje de syge. Disse ti kvinder, som Jesus udvalgte og gav fuldmagt, var: Susanna, datter af den tidligere chazan i synagogen i Nazaret; Joanna, hustru til Chuza, Herodes Antipas’ forvalter; Elizabeth, datter af en velhavende jøde fra Tiberias og Sepphoris; Marta, storesøster til Andreas og Peter; Rakel, svigerinde til Jude, Mesterens bror i kødet; Nasanta, datter af Elman, den syriske læge; Milka, en kusine til apostlen Thomas; Ruth, den ældste datter af Mattæus Levi; Celta, datter af en romersk centurion; og Agaman, en enke fra Damaskus. Efterfølgende tilføjede Jesus to andre kvinder til denne gruppe—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 bemyndigede disse kvinder til at lave deres egen organisation og bad Judas om at skaffe penge til deres udstyr og til pakdyr. De ti valgte Susanna som deres leder og Joanna som deres kasserer. Fra dette tidspunkt skaffede de deres egne midler; aldrig igen trak de på Judas for at få støtte.		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 meget forbløffende på den tid, hvor kvinder ikke engang havde adgang til synagogens stueetage (de var henvist til kvindegalleriet), at se dem blive anerkendt som autoriserede lærere af det nye evangelium om riget. Den opgave, som Jesus gav disse ti kvinder, da han udpegede dem til at undervise og tjene med evangeliet, var den frigørelsesproklamation, som satte alle kvinder fri for evigt; manden skulle ikke længere se på kvinden som sin åndeligt underlegne. Dette var et decideret chok for selv de tolv apostle. Selv om de mange gange havde hørt Mesteren sige, at “i Himmeriget er der hverken rig eller fattig, fri eller træl, mand eller kvinde, alle er lige Guds sønner og døtre”, blev de bogstaveligt talt lamslåede, da han foreslog formelt at udnævne disse ti kvinder til religiøse lærere og endda tillade, at de rejste rundt med dem. Hele landet blev oprørt over denne fremgangsmåde, og Jesu fjender gjorde meget ud af dette træk, men overalt stod de kvinder, der troede på de gode nyheder, urokkeligt bag deres udvalgte søstre og gav udtryk for deres godkendelse af denne forsinkede anerkendelse af kvindens plads i det religiøse arbejde. Og denne frigørelse af kvinder og anerkendelse af dem blev praktiseret af apostlene umiddelbart efter Mesterens afrejse, selv om de faldt tilbage til de gamle skikke i de efterfølgende generationer. I hele den kristne kirkes tidlige dage blev kvindelige lærere og præster kaldt diakonisser og blev generelt anerkendt. Men på trods af, at Paulus indrømmede alt dette i teorien, indarbejdede han det aldrig rigtig i sin egen holdning og fandt det personligt vanskeligt at udføre 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 den apostoliske gruppe rejste fra Betsaida, rejste kvinderne bagest. Under konferencen sad de altid i en gruppe foran og til højre for taleren. Flere og flere kvinder var kommet til tro på evangeliet om riget, og det havde været en kilde til mange vanskeligheder og en hel del forlegenhed, når de havde ønsket at føre en personlig samtale med Jesus eller en af apostlene. Nu blev alt dette ændret. Når nogen af de troende kvinder ønskede at se Mesteren eller tale med apostlene, gik de til Susanna, og i selskab med en af de tolv kvindelige evangelister gik de straks ind til 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 demonstrerede deres nytteværdi og retfærdiggjorde visdommen i deres valg. Andreas havde pålagt sine medarbejdere ret strenge regler for personligt arbejde med kvinder, især med dem af tvivlsom karakter. Da gruppen kom til Magdala, kunne disse ti kvindelige evangelister frit gå ind i de berygtede områder og forkynde det glade budskab direkte til alle deres beboere. Og når de besøgte de syge, var disse kvinder i stand til at komme meget tæt på deres lidende søstre i deres tjeneste. Som et resultat af disse ti kvinders tjeneste (senere kendt som de tolv kvinder) på dette sted, blev Maria Magdalene vundet for riget. Gennem en række ulykker og som følge af det velrenommerede samfunds holdning til kvinder, der begår sådanne fejlbedømmelser, havde denne kvinde befundet sig i et af Magdalas skumle tilholdssteder. Det var Marta og Rakel, der gjorde det klart for Maria, at rigets døre var åbne for selv sådanne som hende. Maria troede på de gode nyheder og blev døbt af Peter den næste dag.		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 underviser i evangeliet blandt denne gruppe af tolv kvindelige evangelister. Sammen med Rebecca blev hun udset til denne tjeneste i Jotapata omkring fire uger efter sin omvendelse. Maria og Rebecca fortsatte sammen med de andre i denne gruppe gennem resten af Jesu liv på jorden og arbejdede trofast og effektivt for at oplyse og opløfte deres undertrykte søstre; og da den sidste og tragiske episode i dramaet om Jesu liv udspillede sig, på trods af at apostlene alle flygtede undtagen én, var disse kvinder alle til stede, og ikke én hverken fornægtede 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) Det apostolske partis sabbatsgudstjenester var blevet lagt i hænderne på kvinderne af Andreas efter instruktioner fra Jesus. Det betød selvfølgelig, at de ikke kunne holdes i den nye synagoge. Kvinderne valgte Johanna til at stå for denne begivenhed, og mødet blev holdt i festsalen i Herodes’ nye palads, da Herodes var bortrejst til Julias i Peræa. Johanna læste op fra skrifterne om kvinders arbejde i Israels religiøse liv og henviste 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 den samlede gruppe en mindeværdig tale om “Magi og overtro.” På den tid blev fremkomsten af en klar og angiveligt ny stjerne betragtet som et tegn på, at en stor mand var blevet født på jorden. Da en sådan stjerne for nylig var blevet observeret, spurgte Andreas Jesus, om denne tro var velbegrundet. I det lange svar på Andreas’ spørgsmål gik Mesteren ind i en grundig diskussion af hele emnet menneskelig overtro. Den udtalelse, som Jesus kom med på dette tidspunkt, kan opsummeres med moderne ord 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 gang på himlen har intet som helst at gøre med begivenhederne i menneskelivet på jorden. Astronomi er en passende form for videnskab, men astrologi er en masse overtroiske fejltagelser, som ikke hører hjemme i evangeliet om riget.		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. Undersøgelsen af de indre organer i et dyr, der for nylig er blevet dræbt, kan ikke afsløre noget om vejret, fremtidige begivenheder eller udfaldet af menneskelige anliggender.		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 kommer ikke tilbage for at kommunikere 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 sygdomme, afværge katastrofer eller påvirke onde ånder; troen på alle sådanne materielle midler til at påvirke den åndelige verden 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. Selvom lodtrækning kan være en praktisk måde at løse mange mindre problemer på, er det ikke en metode, der er designet til at afsløre den guddommelige vilje. Sådanne resultater er udelukkende et spørgsmål om materielle tilfældigheder. Det eneste middel til fællesskab med den åndelige verden er menneskehedens åndelige begavelse, Faderens iboende ånd, sammen med Sønnens udgydte ånd og den allestedsnærværende indflydelse fra den Uendelige Ånd.		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 heksekunst er overtro fra uvidende sind, og det samme er magiens vrangforestillinger. Troen på magiske tal, varsler om held og 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. Drømmetydning er i høj grad et overtroisk og grundløst system af uvidende og fantastiske spekulationer. Rigets evangelium må ikke have noget til fælles med de primitive religioners spåkonepræster.		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. Det godes eller det ondes ånder kan ikke bo i materielle symboler af ler, træ eller metal; afguder er intet andet 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. De metoder, som sandsigere, troyllekunstnere, magikere og troldmænd benytter sig af, stammer fra egypternes, assyrernes, babyloniernes og de gamle kanaanæeres overtro. Amuletter og alle mulige besværgelser er nytteløse, enten for at vinde de gode ånders beskyttelse eller 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 afslørede og fordømte deres tro på trylleformularer, prøvelser, forhekselser, forbandelser, tegn, alruner, 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 aften, efter at have samlet de tolv apostle, Johannes’ apostle og den nye kvindegruppe, sagde Jesus: “I ser selv, at høsten er rigelig, men arbejderne er få. Lad os derfor alle bede høstens Herre om, at han må sende endnu flere arbejdere ud på sine marker. Mens jeg bliver tilbage for at trøste og undervise de yngre lærere, vil jeg sende de ældre ud to og to, så de hurtigt kan drage over hele Galilæa og forkynde evangeliet om riget, mens det endnu er belejligt og fredeligt.” Så udpegede han apostelparrene, som han ønskede, at de skulle gå ud, og de var: Andreas og Peter, James og Johannes Zebedæus, Filip og Nathaniel, Thomas og Mattæus, James 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 en dato, hvor de tolv skulle mødes i Nazaret, og da han tog afsked, sagde han: “Gå ikke til nogen ikke-jødisk by med denne mission, og gå heller ikke til Samaria, men gå i stedet til de fortabte får af Israels hus. Forkynd evangeliet om riget, og forkynd den frelsende sandhed, at mennesket er Guds børn. Husk, at disciplen næppe står over sin mester, og at tjeneren ikke er større end sin herre. Det er nok for disciplen at være lige med sin mester, og tjeneren at blive som sin herre. Hvis nogle mennesker har vovet at kalde husets herre for Beelzebubs medsammensvorne, hvor meget mere skal de så ikke betragte dem i hans husstand! Men du skal ikke frygte disse vantro fjender. Jeg erklærer jer, at der ikke er noget skjult, som ikke vil blive afsløret; der er ikke noget skjult, som ikke vil blive kendt. Hvad jeg har lært jer privat, det forkynder jeg med visdom i det åbne. Hvad jeg har åbenbaret for jer i det indre kammer, det skal I i rette tid proklamere fra hustagene. Og jeg siger til 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 lid til ham, der er i stand til at 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 dog erklærer jeg, at ikke én af dem er glemt i Guds øjne. Ved du ikke, at alle hårene på dit hoved er talte? Frygt derfor ikke, I er mere værd end mange spurve. Skam jer ikke over min lære; gå ud og forkynd fred og god vilje, men lad jer ikke narre—fred vil ikke altid følge med jeres forkyndelse. Jeg kom for at bringe fred på jorden, men når mennesker afviser min gave, opstår der splittelse og uro. Når alle i en familie modtager evangeliet om riget, er der virkelig fred i det hus; men når nogle i familien kommer ind i riget, og andre afviser evangeliet, kan en sådan splittelse kun skabe sorg og tristhed. Arbejd ihærdigt for at redde hele familien, så en mands fjender ikke bliver dem i hans egen husstand. Men når du har gjort dit yderste for alle i hver familie, siger 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 at tage af sted. Og de kom ikke sammen igen, før de samledes i Nazaret for at mødes med Jesus og de andre disciple, som Mesteren havde arrangeret.		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 efter at Jesu apostle var blevet sendt ud to og to, da Mesteren var optaget af at undervise en gruppe på tolv af de yngre evangelister, som arbejdede under Jakobs ledelse, sammen med de tolv kvinder, stillede Rakel Jesus dette spørgsmål: “Mester, hvad skal vi svare, når kvinder spørger os: Hvad skal jeg 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 spørger, hvad vi skal gøre for at blive frelst, skal I svare: Tro på dette evangelium om riget; tag imod guddommelig tilgivelse. Ved tro anerkender I Guds indre ånd, hvis accept gør jer til Guds børn. Har du ikke læst i Skriften, hvor der står: ‘I Herren har jeg retfærdighed og styrke.’ Også hvor Faderen siger: ‘Min retfærdighed er nær, min frelse er udgået, og mine arme skal omslutte mit folk.’ ‘Min sjæl skal fryde sig over min Guds kærlighed, for han har klædt mig i frelsens klæder og dækket mig med sin retfærdigheds kappe.’ Har du ikke også læst om Faderen, at hans navn ‘skal hedde Herren, vor retfærdighed.’ ‘Tag selvretfærdighedens beskidte klude væk og klæd min søn i den guddommelige retfærdigheds og evige frelses kappe.’ Det er for evigt sandt, at ‘den retfærdige skal leve af tro.’ Indgangen til Faderens rige er helt gratis, men fremskridt—vækst i nåde—er afgørende for at blive der.		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 Faderens gave og åbenbares af hans sønner. Accept ved tro fra din side gør dig til en del af den guddommelige natur, en søn eller en datter af Gud. Ved tro bliver du retfærdiggjort; ved tro bliver du frelst; og ved den samme tro gør du evigt fremskridt på vejen til progressiv og guddommelig fuldkommenhed. Ved tro blev Abraham retfærdiggjort og gjort opmærksom på frelsen ved Melkisedeks lære. Gennem alle tider har den samme tro frelst menneskebørnene, men nu er en Søn kommet ud 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, var der stor glæde blandt dem, der havde hørt disse nådige ord, og de fortsatte alle i de følgende dage med at forkynde evangeliet om riget med ny kraft og med fornyet energi og entusiasme. Og kvinderne glædede sig så meget desto mere over at vide, at de var inkluderet i disse planer 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) Da Jesus opsummerede sit sidste udsagn, sagde han: “Man kan ikke købe frelse, man kan ikke gøre sig fortjent til retfærdighed. Frelsen er Guds gave, og retfærdigheden er den naturlige frugt af det åndsfødte liv som barn i riget. Du skal ikke frelses, fordi du lever et retfærdigt liv; du skal snarere leve et retfærdigt liv, fordi du allerede er blevet frelst, har erkendt slægtskabet som en gave fra Gud og tjenesten i riget som den højeste glæde ved livet på jorden. Når mennesker tror på dette evangelium, som er en åbenbaring af Guds godhed, vil de blive ført til frivillig omvendelse fra al kendt synd. Erkendelse af slægtskab er uforeneligt med ønsket om at synde. Rigets troende hungrer 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 aftenens diskussioner talte Jesus om mange emner. I løbet af resten af denne tur—før de alle blev genforenet i Nazaret—talte han om “Guds kærlighed,” “Drømme og visioner,” “Ondskab,” “Ydmyghed og sagtmodighed,” “Mod og loyalitet,” “Musik og tilbedelse,” “Tjeneste og lydighed,” “Stolthed og overmod,” “Tilgivelse i forhold til omvendelse,” “Fred og fuldkommenhed,” “Ondskab og fuldkommenhed,” “Tjeneste og lydighed,” “Stolthed og overmod,” “Tilgivelse i forhold til omvendelse,” “Fred og fuldkommenhed,” “Ond tale og misundelse,” “Ondskab, synd og fristelse,” “Tvivl og vantro,” “Visdom og tilbedelse.” Da de ældre apostle var væk, gik disse yngre grupper af både mænd og kvinder mere frit ind i disse diskussioner 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 sammen med en gruppe af tolv evangelister, gik Jesus videre til en anden gruppe og blev informeret om alle disse arbejderes opholdssteder og bevægelser af Davids budbringere. Da dette var deres første tur, forblev kvinderne meget af tiden sammen med Jesus. Gennem budbringertjenesten blev hver af disse grupper holdt fuldt informeret om turens forløb, og modtagelsen af 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) Før deres adskillelse var det blevet aftalt, at de tolv apostle sammen med evangelisterne og kvindekorpset skulle samles i Nazaret for at møde Mesteren fredag den 4. marts. Omkring dette tidspunkt begyndte disse forskellige grupper af apostle og evangelister derfor at bevæge sig mod Nazaret fra alle dele af det centrale og sydlige Galilæa. Midt på eftermiddagen var Andreas og Peter, de sidst ankomne, nået frem til den lejr, som de tidligt ankomne havde forberedt, og som lå på højlandet nord for byen. Og det var første gang, Jesus havde besøgt Nazaret siden begyndelsen af sin 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 gik Jesus rundt i Nazaret ganske ubemærket og helt uden at blive genkendt. Han kom forbi sit barndomshjem og tømrerværkstedet og tilbragte en halv time på den bakke, som han nød så meget, da han var dreng. Ikke siden den dag, Johannes døbte ham i Jordan, havde Menneskesønnen oplevet en sådan strøm af menneskelige følelser i sin sjæl. Da han kom ned fra bjerget, hørte han den velkendte lyd af trompetstødet, der annoncerede solnedgangen, ligesom han havde hørt det så mange gange, da han voksede op som dreng i Nazareth. Før han vendte tilbage til lejren, gik han ned til synagogen, hvor han havde gået i skole, og hengav sig til mange minder fra sin barndom. Tidligere på dagen havde Jesus sendt Thomas af sted for at aftale med synagogeforstanderen, at han skulle prædike ved sabbatsdagens morgengudstjeneste.		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) Nazarets indbyggere var aldrig kendt for fromhed og retskaffen levevis. Som årene gik, blev landsbyen mere og mere forurenet af den lave moralske standard i det nærliggende Sepphoris. Gennem hele Jesu ungdom og unge manddom havde der været delte meninger om ham i Nazaret, og der var meget vrede, da han flyttede til Kapernaum. Mens indbyggerne i Nazaret havde hørt meget om deres tidligere tømrers gøren og laden, var de fornærmede over, at han aldrig havde inkluderet sin fødeby i nogen af sine tidligere prædikenture. De havde godt nok hørt om Jesus’ berømmelse, men størstedelen af borgerne var vrede, fordi han ikke havde udført nogen af sine store gerninger i sin ungdoms by. I månedsvis havde folk i Nazaret diskuteret Jesus meget, men deres meninger var i det store og hele negative over for ham.		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 midt i, ikke en velkommen hjemkomst, men en decideret fjendtlig og hyperkritisk atmosfære. Men det var ikke alt. Hans fjender, som vidste, at han skulle tilbringe denne sabbat i Nazaret, og som formodede, at han ville tale i synagogen, havde hyret adskillige grove og ubehøvlede mænd til at chikanere ham og på alle mulige måder skabe problemer.		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 Jesus’ ældre venner, inklusive hans ungdoms hengivne chazan-lærer, var døde eller havde forladt Nazaret, og den yngre generation var tilbøjelig til at nære stærk jalousi over for hans berømmelse. De huskede ikke hans tidlige hengivenhed over for sin fars familie, og de var bitre i deres kritik af hans forsømmelse af at besøge sin bror og sine gifte søstre, der boede i Nazaret. Jesu families holdning til ham havde også en tendens til at øge denne uvenlige følelse hos borgerne. De ortodokse blandt jøderne formastede sig endda til 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 og fjender, var mødt op for at høre denne tidligere borger fra deres by tale i synagogen. Mange fra det apostoliske følge måtte blive uden for synagogen; der var ikke plads til alle, der var kommet for at høre ham. Som ung mand havde Jesus ofte talt på dette tilbedelsessted, og denne morgen, da synagogeforstanderen rakte ham rullen med de hellige skrifter, som han skulle læse op fra, syntes ingen af de tilstedeværende at kunne huske, at det var det samme manuskript, som han havde foræret til denne synagoge.		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) Gudstjenesterne denne dag foregik på samme måde, som da Jesus havde deltaget i dem som dreng. Han steg op på talerstolen sammen med synagogeforstanderen, og gudstjenesten blev indledt med fremsigelsen af to bønner: “Velsignet er Herren, verdens konge, som former lyset og skaber mørket, som skaber fred og skaber alt; som i barmhjertighed giver lys til jorden og til dem, der bor på den, og i godhed, dag for dag og hver dag, fornyer skaberværket. Velsignet er Herren vor Gud for hans håndværks herlighed og for de lysgivende lygter, som han har skabt til sin pris. Selah. Velsignet er Herren vor Gud, som har formet lysene.”		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 megen overstrømmende medlidenhed har han forbarmet sig over os, vor Fader og vor Konge, for vore fædres skyld, som stolede på ham. Du lærte dem livets love; forbarm dig over os og lær os det. Oplys vores øjne i loven, få vores hjerter til at holde fast ved dine bud, foren 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, der forbereder frelse, og os har du udvalgt blandt alle nationer og tungemål, og i sandhed har du bragt os nær dit store navn—Selah—så vi kærligt kan prise din enhed. Velsignet er Herren, som i kærlighed udvalgte 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) Derefter reciterede menigheden Shema, den jødiske trosbekendelse. Dette ritual bestod i at gentage adskillige passager fra loven og indikerede, at de tilbedende tog himmelrigets åg på sig, også budenes åg, som gjaldt for 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: “Sandt er det, at du er Jahve, vor Gud og vore fædres Gud, vor konge og vore fædres konge, vor frelser og vore fædres frelser, vor skaber og vor frelses klippe, vor hjælp og vor befrier. Dit navn er fra evighed, og der er ingen Gud ved siden af dig. En ny sang sang de, der blev udfriet, til dit navn ved kysten; sammen priste og ejede alle dig som konge og sagde: Jahve skal regere, verden uden ende. Velsignet er Herren, som frelser 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) Synagogeforstanderen tog derefter plads foran arken eller kisten med de hellige skrifter og begyndte recitationen af de nitten lovprisninger eller velsignelser. Men ved denne lejlighed var det ønskeligt at forkorte gudstjenesten, så den fornemme gæst kunne få mere tid til sin tale; derfor blev kun den første og den sidste af velsignelserne reciteret. Den første var: “Velsignet er Herren vor Gud og vore fædres Gud, Abrahams Gud og Isaks Gud og Jakobs Gud; den store, den mægtige og den frygtelige Gud, som viser barmhjertighed og godhed, som skaber alle ting, som husker de nådige løfter til fædrene og bringer en frelser til deres børnebørn for sit eget navns skyld, i kærlighed. O 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) Så fulgte den sidste velsignelse: “Skænk dit folk Israel stor fred for evigt, for du er konge og Herren over al fred. Og det er godt i dine øjne at velsigne Israel til alle tider og i alle timer med fred. Velsignet er du, Jahve, som velsigner sit folk Israel med fred.” Menigheden kiggede ikke på forstanderen, da han fremsagde velsignelserne. Efter velsignelserne bad han en uformel bøn, der passede til lejligheden, og da den var færdig, sagde hele menigheden 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) Så gik chazanen over til arken og tog en rulle frem, som han præsenterede for Jesus, så han kunne læse skriftlektionen. Det var sædvane at bede syv personer om at læse mindst tre vers af loven, men denne praksis blev fraveget ved denne lejlighed, så den besøgende kunne læse den lektie, han selv havde valgt. Jesus tog rullen, rejste sig op og begyndte at læse fra Femte Mosebog: “For dette bud, som jeg giver jer i dag, er ikke skjult for jer, og det er heller ikke langt borte. Det er ikke i himlen, så I skulle sige: Hvem skal gå op til himlen for os og bringe det ned til os, så vi kan høre det og gøre det? Det er heller ikke på den anden side af havet, så I skulle sige: Hvem vil gå over havet for os og bringe buddet til os, så vi kan høre og gøre det? Nej, livets ord er jer meget nær, selv i jeres nærhed og i jeres hjerte, for at I kan kende 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 holdt op med at læse fra loven, skiftede han til Esajas og begyndte at læse: “Herrens ånd er over mig, fordi han har salvet mig til at forkynde godt budskab for de fattige. Han har sendt mig for at forkynde, at fangerne skal løslades, og at de blinde skal få synet tilbage, for at befri dem, der er knuste, og for at forkynde Herrens velbehagelige år.”		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 lukkede bogen, og efter at have givet den tilbage til synagogeforstanderen, satte han sig ned og begyndte at tale til folket. Han begyndte med at sige: “I dag er disse skrifter opfyldt.” Og så talte Jesus i næsten femten minutter om “Guds sønner og døtre.” Mange af folk var glade for talen, og de undrede sig over hans elskværdighed 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) I synagogen var det kutyme, at taleren efter afslutningen af den formelle gudstjeneste blev stående, så de interesserede kunne stille ham spørgsmål. Derfor trådte Jesus denne sabbatsmorgen ned i mængden, som pressede sig frem for at stille spørgsmål. I denne gruppe var der mange uregerlige personer, som var ude på ballade, og i udkanten af mængden cirkulerede de nedværdigende mænd, som var blevet hyret til at lave ballade for Jesus. Mange af de disciple og evangelister, der var blevet væk, trængte nu ind i synagogen og var ikke sene til at se, at der var problemer 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 selv omgivet i synagogen af en stor skare af sine fjender og et drys af sine egne tilhængere, og som svar på deres uforskammede spørgsmål og uhyggelige drillerier bemærkede han halvt humoristisk: “Ja, jeg er Josefs søn, jeg er tømreren, og jeg er ikke overrasket over, at I minder mig om ordsproget: ‘Læge, helbred dig selv,’ og at I udfordrer mig til at gøre i Nazaret, hvad I har hørt, jeg gjorde i Kapernaum; men jeg kalder jer til vidne på, 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 og pegede anklagende fingre ad ham og sagde: “Du tror, du er bedre end folk 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 store ting om dig, men vi lægger mærke til, at du ikke gør undere, når du kommer tilbage.” Jesus svarede dem: “Jeg elsker de mennesker, der bor i den by, hvor jeg voksede op, og jeg ville glæde mig over at se jer alle komme ind i Himmeriget, men det er ikke op til mig at bestemme, hvordan Guds gerninger skal udføres. Nådens forvandlinger sker som svar på den levende tro hos dem, der er 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 styret folkemængden på en godmodig måde og effektivt have afvæbnet selv sine voldelige fjender, hvis det ikke havde været for en taktisk brøler fra en af hans egne apostle, Simon Zelotes, som med hjælp fra Nahor, en af de yngre evangelister, i mellemtiden havde samlet en gruppe af Jesu venner fra folkemængden og med en krigerisk attitude havde givet Mesterens fjender besked på at gå deres vej. Jesus havde længe lært apostlene, at et blidt svar vender vreden bort, men hans tilhængere var ikke vant til at se deres elskede lærer, som de så gerne kaldte Mester, blive behandlet med en sådan uhøflighed og foragt. Det var for meget for dem, og de gav udtryk for en lidenskabelig og voldsom vrede, som kun havde tendens til at vække pøbelånden i denne ugudelige og uopdragne forsamling. Så under ledelse af lejesvende greb disse bøller fat i Jesus og skubbede ham ud af synagogen og op på en stejl bakke i nærheden, hvor de havde tænkt sig at skubbe ham ud over kanten og ned i døden. Men netop som de var ved at skubbe ham ud over klippekanten, vendte Jesus sig pludselig om mod sine fangevogtere og foldede stille sine arme. Han sagde ikke noget, men hans venner blev mere end forbavsede, da han begyndte at gå fremad, og folkemængden delte sig og lod ham gå uhindret videre.		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) Jesus, fulgt af sine disciple, fortsatte til deres lejr, hvor alt dette blev fortalt. Og den aften gjorde de sig klar til at tage tilbage til Kapernaum tidligt næste dag, som Jesus havde sagt. Denne turbulente afslutning på den tredje offentlige forkyndelsestur havde en nøgtern effekt på alle Jesu tilhængere. De var begyndt at indse betydningen af nogle af Mesterens læresætninger; de var ved at få øjnene op for, 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 rejste ad forskellige ruter, før de alle endelig samledes i Betsaida ved middagstid torsdag den 10. marts. De kom sammen som en sober og seriøs gruppe af desillusionerede forkyndere af sandhedens evangelium og ikke som en entusiastisk og altovervindende gruppe af triumferende 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.