Kapitel 151		Paper 151
Venten Og Undervisning Ved Søen		Tarrying and Teaching by the Seaside
151:0.1 (1688.1) DEN 10. MARTS var alle forkyndelses- og undervisningsgrupperne samlet i Betsaida. Torsdag aften og fredag tog mange af dem ud for at fiske, mens de på sabbatsdagen gik i synagogen for at høre en gammel jøde fra Damaskus tale om fader Abrahams herlighed. Jesus tilbragte det meste af denne sabbatdag alene i bjergene. Den lørdag aften talte Mesteren i mere end en time til de forsamlede grupper om “Modgangens mission og skuffelsens åndelige værdi.” Det var en mindeværdig begivenhed, og hans tilhørere glemte aldrig den lektie, han gav dem.		151:0.1 (1688.1) BY MARCH 10 all of the preaching and teaching groups had forgathered at Bethsaida. Thursday night and Friday many of them went out to fish, while on the Sabbath day they attended the synagogue to hear an aged Jew of Damascus discourse on the glory of father Abraham. Jesus spent most of this Sabbath day alone in the hills. That Saturday night the Master talked for more than an hour to the assembled groups on “The mission of adversity and the spiritual value of disappointment.” This was a memorable occasion, and his hearers never forgot the lesson he imparted.
151:0.2 (1688.2) Jesus var ikke helt kommet sig over sorgen over den nylige afvisning i Nazaret; apostlene var opmærksomme på en ejendommelig tristhed blandet med hans sædvanlige muntre opførsel. James og Johannes var sammen med ham det meste af tiden, mens Peter var mere end optaget af de mange ansvarsområder, der havde at gøre med velfærd og ledelse af det nye korps af evangelister. Denne ventetid, før de tog af sted til påsken i Jerusalem, brugte kvinderne på at besøge hus til hus, undervise i evangeliet og tage sig af de syge i Kapernaum og de omkringliggende byer og landsbyer.		151:0.2 (1688.2) Jesus had not fully recovered from the sorrow of his recent rejection at Nazareth; the apostles were aware of a peculiar sadness mingled with his usual cheerful demeanor. James and John were with him much of the time, Peter being more than occupied with the many responsibilities having to do with the welfare and direction of the new corps of evangelists. This time of waiting before starting for the Passover at Jerusalem, the women spent in visiting from house to house, teaching the gospel, and ministering to the sick in Capernaum and the surrounding cities and villages.
1. Lignelsen om sædemanden ^top		1. The Parable of the Sower ^top
151:1.1 (1688.3) Omkring dette tidspunkt begyndte Jesus for første gang at bruge lignelsesmetoden til at undervise de mange mennesker, der så ofte samledes omkring ham. Da Jesus havde talt med apostlene og andre til langt ud på natten, var der denne søndag morgen meget få fra gruppen, der var oppe til morgenmad; så han gik ud ved kysten og sad alene i båden, Andreas’ og Peters gamle fiskerbåd, som altid var til hans rådighed, og mediterede over det næste skridt, der skulle tages i arbejdet med at udvide riget. Men Mesteren skulle ikke være alene længe. Meget snart begyndte folk fra Kapernaum og de nærliggende landsbyer at ankomme, og klokken ti den formiddag var næsten tusind samlet på land i nærheden af Jesu båd og råbte på opmærksomhed. Peter var nu stået op, og da han gik hen til båden, sagde han til Jesus: “Mester, skal jeg tale med dem?” Men Jesus svarede: “Nej, Peter, jeg vil fortælle dem en historie.” Og så begyndte Jesus at fortælle lignelsen om sædemanden, en af de første i en lang række af sådanne lignelser, som han lærte de mange mennesker, der fulgte efter ham. Denne båd havde et forhøjet sæde, som han sad på (for det var skik at sidde, når man underviste), mens han talte til folkemængden, der var samlet langs bredden. Efter at Peter havde sagt et par ord, sagde Jesus:		151:1.1 (1688.3) About this time Jesus first began to employ the parable method of teaching the multitudes that so frequently gathered about him. Since Jesus had talked with the apostles and others long into the night, on this Sunday morning very few of the group were up for breakfast; so he went out by the seaside and sat alone in the boat, the old fishing boat of Andrew and Peter, which was always kept at his disposal, and meditated on the next move to be made in the work of extending the kingdom. But the Master was not to be alone for long. Very soon the people from Capernaum and near-by villages began to arrive, and by ten o’clock that morning almost one thousand were assembled on shore near Jesus’ boat and were clamoring for attention. Peter was now up and, making his way to the boat, said to Jesus, “Master, shall I talk to them?” But Jesus answered, “No, Peter, I will tell them a story.” And then Jesus began the recital of the parable of the sower, one of the first of a long series of such parables which he taught the throngs that followed after him. This boat had an elevated seat on which he sat (for it was the custom to sit when teaching) while he talked to the crowd assembled along the shore. After Peter had spoken a few words, Jesus said:
151:1.2 (1688.4) “En sædemand gik ud for at så, og det skete, mens han såede, at noget af sæden faldt ved vejkanten og blev trampet ned og ædt af himlens fugle. Andre frø faldt på de stenede steder, hvor der var lidt jord, og straks spirede det op, fordi der ikke var nogen dybde i jorden, men så snart solen skinnede, visnede det, fordi det ikke havde nogen rod, hvorved det kunne sikre sig fugt. Andre frø faldt mellem tornene, og da tornene voksede op, blev de kvalt, så de ikke gav noget korn. Endnu andre frø faldt på god jord og voksede og gav, nogle tredivefold, nogle tresfold og nogle hundredefold.” Og da han var færdig med at fortælle denne lignelse, sagde han til folkemængden: “Den, der har ører at høre med, han skal høre.”		151:1.2 (1688.4) “A sower went forth to sow, and it came to pass as he sowed that some seed fell by the wayside to be trodden underfoot and devoured by the birds of heaven. Other seed fell upon the rocky places where there was little earth, and immediately it sprang up because there was no depth to the soil, but as soon as the sun shone, it withered because it had no root whereby to secure moisture. Other seed fell among the thorns, and as the thorns grew up, it was choked so that it yielded no grain. Still other seed fell upon good ground and, growing, yielded, some thirtyfold, some sixtyfold, and some a hundredfold.” And when he had finished speaking this parable, he said to the multitude, “He who has ears to hear, let him hear.”
151:1.3 (1689.1) Apostlene og dem, der var sammen med dem, blev meget forvirrede, da de hørte Jesus undervise folket på denne måde, og efter at have talt meget med hinanden, sagde Mattæus den aften i Zebedæus’ have til Jesus: “Mester, hvad er meningen med de mørke ord, som du præsenterer for mængden? Hvorfor taler du i lignelser til dem, der søger sandheden?” Og Jesus svarede:		151:1.3 (1689.1) The apostles and those who were with them, when they heard Jesus teach the people in this manner, were greatly perplexed; and after much talking among themselves, that evening in the Zebedee garden Matthew said to Jesus: “Master, what is the meaning of the dark sayings which you present to the multitude? Why do you speak in parables to those who seek the truth?” And Jesus answered:
151:1.4 (1689.2) “Med tålmodighed har jeg oplært jer i al denne tid. Til jer er det givet at kende himmelrigets mysterier, men til de uopmærksomme skarer og til dem, der søger vores ødelæggelse, skal rigets mysterier fra nu af præsenteres i lignelser. Og dette vil vi gøre, så de, der virkelig ønsker at komme ind i riget, kan skelne meningen med undervisningen og dermed finde frelse, mens de, der kun lytter for at snøre os, kan blive endnu mere forvirrede, fordi de vil se uden at se og vil høre uden at høre. Mine børn, opfatter I ikke åndens lov, som foreskriver, at den, der har, skal gives, så han får overflod; men fra den, der ikke har, skal tages selv det, han har. Derfor vil jeg fremover tale meget i lignelser til folket, for at vore venner og de, der ønsker at kende sandheden, kan finde det, de søger, mens vore fjender og de, der ikke elsker sandheden, kan høre uden forståelse. Mange af disse mennesker følger ikke sandhedens vej. Profeten beskrev faktisk alle sådanne uforstående sjæle, da han sagde: ‘For dette folks hjerte er blevet groft, og deres ører er sløve til at høre, og deres øjne har de lukket, så de ikke kan skelne sandheden og forstå den i deres hjerter.’”		151:1.4 (1689.2) “In patience have I instructed you all this time. To you it is given to know the mysteries of the kingdom of heaven, but to the undiscerning multitudes and to those who seek our destruction, from now on, the mysteries of the kingdom shall be presented in parables. And this we will do so that those who really desire to enter the kingdom may discern the meaning of the teaching and thus find salvation, while those who listen only to ensnare us may be the more confounded in that they will see without seeing and will hear without hearing. My children, do you not perceive the law of the spirit which decrees that to him who has shall be given so that he shall have an abundance; but from him who has not shall be taken away even that which he has. Therefore will I henceforth speak to the people much in parables to the end that our friends and those who desire to know the truth may find that which they seek, while our enemies and those who love not the truth may hear without understanding. Many of these people follow not in the way of the truth. The prophet did, indeed, describe all such undiscerning souls when he said: ‘For this people’s heart has waxed gross, and their ears are dull of hearing, and their eyes they have closed lest they should discern the truth and understand it in their hearts.’”
151:1.5 (1689.3) Apostlene forstod ikke helt betydningen af Mesterens ord. Mens Andreas og Thomas talte videre med Jesus, trak Peter og de andre apostle sig tilbage til en anden del af haven, hvor de havde en alvorlig og langvarig diskussion.		151:1.5 (1689.3) The apostles did not fully comprehend the significance of the Master’s words. As Andrew and Thomas talked further with Jesus, Peter and the other apostles withdrew to another portion of the garden where they engaged in earnest and prolonged discussion.
2. Tolkning af lignelsen ^top		2. Interpretation of the Parable ^top
151:2.1 (1689.4) Peter og gruppen omkring ham kom til den konklusion, at lignelsen om sædemanden var en allegori, at hvert træk havde en skjult betydning, og derfor besluttede de at gå til Jesus og bede om en forklaring. Derfor henvendte Peter sig til Mesteren og sagde: “Vi er ikke i stand til at gennemskue betydningen af denne lignelse, og vi ønsker, at du forklarer den for os, da du siger, at det er givet os at kende rigets mysterier.” Og da Jesus hørte dette, sagde han til Peter: “Min søn, jeg ønsker ikke at skjule noget for dig, men hvis du først fortæller mig, hvad I har talt om, hvad er din fortolkning af lignelsen?”		151:2.1 (1689.4) Peter and the group about him came to the conclusion that the parable of the sower was an allegory, that each feature had some hidden meaning, and so they decided to go to Jesus and ask for an explanation. Accordingly, Peter approached the Master, saying: “We are not able to penetrate the meaning of this parable, and we desire that you explain it to us since you say it is given us to know the mysteries of the kingdom.” And when Jesus heard this, he said to Peter: “My son, I desire to withhold nothing from you, but first suppose you tell me what you have been talking about; what is your interpretation of the parable?”
151:2.2 (1689.5) Efter et øjebliks stilhed sagde Peter: “Mester, vi har talt meget om lignelsen, og dette er den fortolkning, jeg har besluttet mig for: Såmanden er evangeliets forkynder; sæden er Guds ord. Sæden, der faldt ved vejkanten, repræsenterer dem, der ikke forstår evangeliets lære. Fuglene, som snuppede sæden, der faldt på den hårde jord, repræsenterer Satan eller den onde, som stjæler det, der er blevet sået i disse uvidendes hjerter. Sæden, som faldt på klippegrund, og som sprang op så pludseligt, repræsenterer de overfladiske og ureflekterede mennesker, som, når de hører det glade budskab, modtager det med glæde; men fordi sandheden ikke har nogen reel rod i deres dybere forståelse, er deres hengivenhed kortvarig i lyset af trængsler og forfølgelse. Når problemerne kommer, snubler disse troende; de falder fra, når de bliver fristet. Sæden, der faldt blandt torne, repræsenterer dem, der hører ordet villigt, men som tillader verdens bekymringer og rigdommens bedrag at kvæle sandhedens ord, så det bliver ufrugtbart. Men sæden, der faldt i god jord og spirede frem og bar, nogle tredive, nogle tres og nogle hundredefold, repræsenterer dem, der, når de har hørt sandheden, modtager den med forskellige grader af påskønnelse—på grund af deres forskellige intellektuelle begavelser—og derfor manifesterer disse forskellige grader af religiøs erfaring.”		151:2.2 (1689.5) After a moment of silence, Peter said: “Master, we have talked much concerning the parable, and this is the interpretation I have decided upon: The sower is the gospel preacher; the seed is the word of God. The seed which fell by the wayside represents those who do not understand the gospel teaching. The birds which snatched away the seed that fell upon the hardened ground represent Satan, or the evil one, who steals away that which has been sown in the hearts of these ignorant ones. The seed which fell upon the rocky places, and which sprang up so suddenly, represents those superficial and unthinking persons who, when they hear the glad tidings, receive the message with joy; but because the truth has no real root in their deeper understanding, their devotion is short-lived in the face of tribulation and persecution. When trouble comes, these believers stumble; they fall away when tempted. The seed which fell among thorns represents those who hear the word willingly, but who allow the cares of the world and the deceitfulness of riches to choke the word of truth so that it becomes unfruitful. Now the seed which fell on good ground and sprang up to bear, some thirty, some sixty, and some a hundredfold, represents those who, when they have heard the truth, receive it with varying degrees of appreciation—owing to their differing intellectual endowments—and hence manifest these varying degrees of religious experience.”
151:2.3 (1690.1) Efter at have lyttet til Peters fortolkning af lignelsen, spurgte Jesus de andre apostle, om de ikke også havde forslag at komme med. Kun Nataniel svarede på denne invitation. Han sagde: “Mester, selvom jeg genkender mange gode ting ved Simon Peters fortolkning af lignelsen, er jeg ikke helt enig med ham. Min idé om denne lignelse ville være: Sæden repræsenterer evangeliet om riget, mens sædemanden står for budbringerne af riget. Sæden, der faldt ved vejkanten på hård jord, repræsenterer dem, der kun har hørt lidt af evangeliet, sammen med dem, der er ligeglade med budskabet, og som har forhærdet deres hjerter. Himlens fugle, som tog frøet, der faldt ved vejkanten, repræsenterer ens livsvaner, det ondes fristelse og kødets begær. Sæden, der faldt mellem klipperne, står for de følelsesladede sjæle, der er hurtige til at modtage ny undervisning og lige så hurtige til at opgive sandheden, når de konfronteres med vanskelighederne og realiteterne ved at leve op til denne sandhed; de mangler åndelig opfattelse. Sæden, der faldt blandt tornene, repræsenterer dem, der er tiltrukket af evangeliets sandheder; de er indstillet på at følge dets lære, men de forhindres af livets stolthed, jalousi, misundelse og den menneskelige eksistens’ bekymringer. Sæden, der faldt i god jord og spirede frem og bar, nogle tredive, nogle tres og nogle hundredefold, repræsenterer de naturlige og varierende grader af evne til at forstå sandheden og reagere på dens åndelige lære hos mænd og kvinder, der besidder forskellige begavelser af åndelig illumination.”		151:2.3 (1690.1) Jesus, after listening to Peter’s interpretation of the parable, asked the other apostles if they did not also have suggestions to offer. To this invitation only Nathaniel responded. Said he: “Master, while I recognize many good things about Simon Peter’s interpretation of the parable, I do not fully agree with him. My idea of this parable would be: The seed represents the gospel of the kingdom, while the sower stands for the messengers of the kingdom. The seed which fell by the wayside on hardened ground represents those who have heard but little of the gospel, along with those who are indifferent to the message, and who have hardened their hearts. The birds of the sky that snatched away the seed which fell by the wayside represent one’s habits of life, the temptation of evil, and the desires of the flesh. The seed which fell among the rocks stands for those emotional souls who are quick to receive new teaching and equally quick to give up the truth when confronted with the difficulties and realities of living up to this truth; they lack spiritual perception. The seed which fell among the thorns represents those who are attracted to the truths of the gospel; they are minded to follow its teachings, but they are prevented by the pride of life, jealousy, envy, and the anxieties of human existence. The seed which fell on good soil, springing up to bear, some thirty, some sixty, and some a hundredfold, represents the natural and varying degrees of ability to comprehend truth and respond to its spiritual teachings by men and women who possess diverse endowments of spirit illumination.”
151:2.4 (1690.2) Da Nataniel var færdig med at tale, faldt apostlene og deres medarbejdere i alvorlig diskussion og engagerede sig i alvorlig debat, hvor nogle hævdede rigtigheden af Peters fortolkning, mens næsten et lige så stort antal forsøgte at forsvare Nathaniels forklaring på lignelsen. I mellemtiden havde Peter og Nataniel trukket sig tilbage til huset, hvor de var involveret i en energisk og beslutsom indsats, hvor den ene forsøgte at overbevise og ændre den andens mening.		151:2.4 (1690.2) When Nathaniel had finished speaking, the apostles and their associates fell into serious discussion and engaged in earnest debate, some contending for the correctness of Peter’s interpretation, while almost an equal number sought to defend Nathaniel’s explanation of the parable. Meanwhile Peter and Nathaniel had withdrawn to the house, where they were involved in a vigorous and determined effort the one to convince and change the mind of the other.
151:2.5 (1690.3) Mesteren lod denne forvirring nå sit mest intense udtryk; så klappede han i hænderne og kaldte dem sammen omkring sig. Da de alle var samlet omkring ham igen, sagde han: “Før jeg fortæller jer om denne lignelse, er der så nogen af jer, der har noget at sige?” Efter et øjebliks stilhed tog Thomas ordet: “Ja, Mester, jeg vil gerne sige et par ord. Jeg kan huske, at du engang sagde til os, at vi skulle passe på med netop dette. Du instruerede os i, at når vi brugte illustrationer til vores forkyndelse, skulle vi bruge sande historier, ikke fabler, og at vi skulle vælge en historie, der var bedst egnet til at illustrere den ene centrale og vitale sandhed, som vi ønskede at lære folket, og at vi, når vi havde brugt historien, ikke skulle forsøge at lave en åndelig anvendelse af alle de mindre detaljer, der var involveret i fortællingen af historien. Jeg mener, at Peter og Nathaniel begge tager fejl i deres forsøg på at fortolke denne lignelse. Jeg beundrer deres evne til at gøre disse ting, men jeg er lige så sikker på, at alle sådanne forsøg på at få en naturlig lignelse til at give åndelige analogier i alle dens træk kun kan resultere i forvirring og alvorlig misforståelse af det sande formål med en sådan lignelse. At jeg har ret, bevises fuldt ud af den kendsgerning, at mens vi alle var enige for en time siden, er vi nu delt i to separate grupper, der har forskellige meninger om denne lignelse og har sådanne meninger så alvorligt, at de efter min mening forstyrrer vores evne til fuldt ud at forstå den store sandhed, som du havde i tankerne, da du præsenterede denne lignelse for folkemængden og derefter bad os om at kommentere den.”		151:2.5 (1690.3) The Master permitted this confusion to pass the point of most intense expression; then he clapped his hands and called them about him. When they had all gathered around him once more, he said, “Before I tell you about this parable, do any of you have aught to say?” Following a moment of silence, Thomas spoke up: “Yes, Master, I wish to say a few words. I remember that you once told us to beware of this very thing. You instructed us that, when using illustrations for our preaching, we should employ true stories, not fables, and that we should select a story best suited to the illustration of the one central and vital truth which we wished to teach the people, and that, having so used the story, we should not attempt to make a spiritual application of all the minor details involved in the telling of the story. I hold that Peter and Nathaniel are both wrong in their attempts to interpret this parable. I admire their ability to do these things, but I am equally sure that all such attempts to make a natural parable yield spiritual analogies in all its features can only result in confusion and serious misconception of the true purpose of such a parable. That I am right is fully proved by the fact that, whereas we were all of one mind an hour ago, now are we divided into two separate groups who hold different opinions concerning this parable and hold such opinions so earnestly as to interfere, in my opinion, with our ability fully to grasp the great truth which you had in mind when you presented this parable to the multitude and subsequently asked us to make comment upon it.”
151:2.6 (1691.1) De ord, som Thomas sagde, havde en beroligende virkning på dem alle. Han fik dem til at huske, hvad Jesus havde lært dem ved tidligere lejligheder, og før Jesus genoptog sin tale, rejste Andreas sig og sagde: “Jeg er overbevist om, at Thomas har ret, og jeg vil gerne have ham til at fortælle os, hvilken betydning han tillægger lignelsen om sædemanden.” Efter at Jesus havde bedt Thomas om at tale, sagde han: “Mine brødre, jeg ønskede ikke at forlænge denne diskussion, men hvis I ønsker det, vil jeg sige, at jeg tror, at denne lignelse blev sagt for at lære os en stor sandhed. Og det er, at vores undervisning i evangeliet om riget, uanset hvor trofast og effektivt vi udfører vores guddommelige opgaver, vil være forbundet med forskellige grader af succes; og at alle sådanne forskelle i resultater direkte skyldes forhold, der er iboende i omstændighederne for vores tjeneste, forhold, som vi har ringe eller ingen kontrol over.”		151:2.6 (1691.1) The words which Thomas spoke had a quieting effect on all of them. He caused them to recall what Jesus had taught them on former occasions, and before Jesus resumed speaking, Andrew arose, saying: “I am persuaded that Thomas is right, and I would like to have him tell us what meaning he attaches to the parable of the sower.” After Jesus had beckoned Thomas to speak, he said: “My brethren, I did not wish to prolong this discussion, but if you so desire, I will say that I think this parable was spoken to teach us one great truth. And that is that our teaching of the gospel of the kingdom, no matter how faithfully and efficiently we execute our divine commissions, is going to be attended by varying degrees of success; and that all such differences in results are directly due to conditions inherent in the circumstances of our ministry, conditions over which we have little or no control.”
151:2.7 (1691.2) Da Thomas var færdig med at tale, var de fleste af hans medprædikanter næsten klar til at give ham ret, selv Peter og Nataniel var på vej over for at tale med ham, da Jesus rejste sig og sagde: “Godt gjort, Thomas; du har gennemskuet den sande betydning af lignelser; men både Peter og Nataniel har gjort jer alle lige meget godt, fordi de så udførligt har vist faren ved at forsøge at lave en allegori ud af mine lignelser. I jeres egne hjerter kan I ofte med fordel engagere jer i sådanne flyvninger af den spekulative fantasi, men I begår en fejl, når I forsøger at tilbyde sådanne konklusioner som en del af jeres offentlige undervisning.”		151:2.7 (1691.2) When Thomas had finished speaking, the majority of his fellow preachers were about ready to agree with him, even Peter and Nathaniel were on their way over to speak with him, when Jesus arose and said: “Well done, Thomas; you have discerned the true meaning of parables; but both Peter and Nathaniel have done you all equal good in that they have so fully shown the danger of undertaking to make an allegory out of my parables. In your own hearts you may often profitably engage in such flights of the speculative imagination, but you make a mistake when you seek to offer such conclusions as a part of your public teaching.”
151:2.8 (1691.3) Nu hvor spændingen var overstået, lykønskede Peter og Nataniel hinanden med deres fortolkninger, og med undtagelse af Alpheus-tvillingerne vovede alle apostlene at komme med en fortolkning af lignelsen om sædemanden, før de gik til ro for natten. Selv Judas Iskariot kom med en meget plausibel fortolkning. De tolv forsøgte ofte indbyrdes at regne Mesterens lignelser ud, som de ville regne en allegori ud, men aldrig mere tog de sådanne spekulationer alvorligt. Dette var en meget udbytterig session for apostlene og deres medarbejdere, især fordi Jesus fra dette tidspunkt mere og mere brugte lignelser i forbindelse med sin offentlige undervisning.		151:2.8 (1691.3) Now that the tension was over, Peter and Nathaniel congratulated each other on their interpretations, and with the exception of the Alpheus twins, each of the apostles ventured to make an interpretation of the parable of the sower before they retired for the night. Even Judas Iscariot offered a very plausible interpretation. The twelve would often, among themselves, attempt to figure out the Master’s parables as they would an allegory, but never again did they regard such speculations seriously. This was a very profitable session for the apostles and their associates, especially so since from this time on Jesus more and more employed parables in connection with his public teaching.
3. Mere om lignelser ^top		3. More About Parables ^top
151:3.1 (1691.4) Apostlene var så optaget af lignelser, at hele den næste aften blev brugt på at diskutere lignelser. Jesus introducerede aftenens konference ved at sige: “Mine elskede, I skal altid gøre en forskel i jeres undervisning, så jeres præsentation af sandheden passer til de hjerner og hjerter, der står foran jer. Når I står foran en mængde mennesker med forskellige intellekter og temperamenter, kan I ikke tale forskellige ord til hver klasse af tilhørere, men I kan fortælle en historie for at formidle jeres lære; og hver gruppe, selv hver enkelt, vil være i stand til at lave sin egen fortolkning af jeres lignelse i overensstemmelse med sine egne intellektuelle og åndelige evner. Du skal lade dit lys skinne, men gør det med visdom og diskretion. Når man tænder en lampe, dækker man den ikke til med et kar eller lægger den under sengen; man sætter sin lampe på et stativ, hvor alle kan se lyset. Lad mig fortælle jer, at der ikke er noget skjult i himmeriget, som ikke skal blive åbenbaret; der er heller ingen hemmeligheder, som ikke til sidst skal blive kendt. Til sidst vil alle disse ting komme frem i lyset. Tænk ikke kun på masserne, og hvordan de hører sandheden; vær også opmærksomme på jer selv, hvordan I hører. Husk, at jeg mange gange har fortalt jer det: Den, der har, skal få mere, men den, der ikke har, skal fratages selv det, han tror, han har.”		151:3.1 (1691.4) The apostles were parable-minded, so much so that the whole of the next evening was devoted to the further discussion of parables. Jesus introduced the evening’s conference by saying: “My beloved, you must always make a difference in teaching so as to suit your presentation of truth to the minds and hearts before you. When you stand before a multitude of varying intellects and temperaments, you cannot speak different words for each class of hearers, but you can tell a story to convey your teaching; and each group, even each individual, will be able to make his own interpretation of your parable in accordance with his own intellectual and spiritual endowments. You are to let your light shine but do so with wisdom and discretion. No man, when he lights a lamp, covers it up with a vessel or puts it under the bed; he puts his lamp on a stand where all can behold the light. Let me tell you that nothing is hid in the kingdom of heaven which shall not be made manifest; neither are there any secrets which shall not ultimately be made known. Eventually, all these things shall come to light. Think not only of the multitudes and how they hear the truth; take heed also to yourselves how you hear. Remember that I have many times told you: To him who has shall be given more, while from him who has not shall be taken away even that which he thinks he has.”
151:3.2 (1692.1) Den fortsatte diskussion af lignelser og yderligere instruktioner om deres fortolkning kan opsummeres og udtrykkes i moderne fraseologi som følger:		151:3.2 (1692.1) The continued discussion of parables and further instruction as to their interpretation may be summarized and expressed in modern phraseology as follows:
151:3.3 (1692.2) 1. Jesus frarådede brugen af både fabler og allegorier i undervisningen om evangeliets sandheder. Han anbefalede dog fri brug af lignelser, især naturlignelser. Han understregede værdien af at bruge den analogi, der findes mellem den naturlige og den åndelige verden, som et middel til at undervise i sandheden. Han hentydede ofte til det naturlige som “den uvirkelige og flygtige skygge af åndelige realiteter.”		151:3.3 (1692.2) 1. Jesus advised against the use of either fables or allegories in teaching the truths of the gospel. He did recommend the free use of parables, especially nature parables. He emphasized the value of utilizing the analogy existing between the natural and the spiritual worlds as a means of teaching truth. He frequently alluded to the natural as “the unreal and fleeting shadow of spirit realities.”
151:3.4 (1692.3) 2. Jesus fortalte tre eller fire lignelser fra de hebraiske skrifter og henledte opmærksomheden på, at denne undervisningsmetode ikke var helt ny. Men den blev næsten en ny undervisningsmetode, da han brugte den fra dette tidspunkt og frem.		151:3.4 (1692.3) 2. Jesus narrated three or four parables from the Hebrew scriptures, calling attention to the fact that this method of teaching was not wholly new. However, it became almost a new method of teaching as he employed it from this time onward.
151:3.5 (1692.4) 3. Da Jesus lærte apostlene om værdien af lignelser, henledte han opmærksomheden på følgende punkter:		151:3.5 (1692.4) 3. In teaching the apostles the value of parables, Jesus called attention to the following points:
151:3.6 (1692.5) Lignelsen appellerer på samme tid til vidt forskellige niveauer af sind og ånd. Lignelsen stimulerer fantasien, udfordrer skelneevnen og fremkalder kritisk tænkning; den fremmer sympati uden at vække modvilje.		151:3.6 (1692.5) The parable provides for a simultaneous appeal to vastly different levels of mind and spirit. The parable stimulates the imagination, challenges the discrimination, and provokes critical thinking; it promotes sympathy without arousing antagonism.
151:3.7 (1692.6) Lignelsen går fra det, der er kendt, til erkendelsen af det ukendte. Lignelsen bruger det materielle og naturlige som et middel til at introducere det åndelige og det supermaterielle.		151:3.7 (1692.6) The parable proceeds from the things which are known to the discernment of the unknown. The parable utilizes the material and natural as a means of introducing the spiritual and the supermaterial.
151:3.8 (1692.7) Lignelser gør det lettere at træffe upartiske moralske beslutninger. Lignelsen undgår mange fordomme og lægger ny sandhed elegant ind i sindet og gør alt dette med et minimum af selvforsvar af personlig vrede.		151:3.8 (1692.7) Parables favor the making of impartial moral decisions. The parable evades much prejudice and puts new truth gracefully into the mind and does all this with the arousal of a minimum of the self-defense of personal resentment.
151:3.9 (1692.8) For at afvise den sandhed, som den parabolske analogi indeholder, kræver en bevidst intellektuel handling, som direkte foragter ens ærlige mening og upartiske afgørelse. Lignelsen bidrager til at tvinge tanken gennem høresansen.		151:3.9 (1692.8) To reject the truth contained in parabolical analogy requires conscious intellectual action which is directly in contempt of one’s honest judgment and fair decision. The parable conduces to the forcing of thought through the sense of hearing.
151:3.10 (1692.9) Brugen af lignelsen som undervisningsform gør det muligt for læreren at præsentere nye og endda overraskende sandheder, samtidig med at han stort set undgår alle kontroverser og ydre sammenstød med tradition og etableret autoritet.		151:3.10 (1692.9) The use of the parable form of teaching enables the teacher to present new and even startling truths while at the same time he largely avoids all controversy and outward clashing with tradition and established authority.
151:3.11 (1693.1) Lignelsen har også den fordel, at den stimulerer erindringen om den lærte sandhed, når man senere støder på de samme velkendte scener.		151:3.11 (1693.1) The parable also possesses the advantage of stimulating the memory of the truth taught when the same familiar scenes are subsequently encountered.
151:3.12 (1693.2) På denne måde forsøgte Jesus at gøre sine tilhængere bekendt med mange af de grunde, der lå til grund for hans praksis med i stigende grad at bruge lignelser i sin offentlige undervisning.		151:3.12 (1693.2) In this way Jesus sought to acquaint his followers with many of the reasons underlying his practice of increasingly using parables in his public teaching.
151:3.13 (1693.3) Hen imod slutningen af aftenens lektion kom Jesus med sin første kommentar til lignelsen om sædemanden. Han sagde, at lignelsen refererede til to ting: For det første var det en gennemgang af hans egen tjeneste indtil da og en forudsigelse af, hvad der lå foran ham i resten af hans liv på jorden. Og for det andet var det også et hint om, hvad apostlene og andre budbringere af riget kunne forvente i deres tjeneste fra generation til generation, som tiden gik.		151:3.13 (1693.3) Toward the close of the evening’s lesson Jesus made his first comment on the parable of the sower. He said the parable referred to two things: First, it was a review of his own ministry up to that time and a forecast of what lay ahead of him for the remainder of his life on earth. And second, it was also a hint as to what the apostles and other messengers of the kingdom might expect in their ministry from generation to generation as time passed.
151:3.14 (1693.4) Jesus benyttede sig også af lignelser som den bedst mulige tilbagevisning af de religiøse lederes forsøg på at lære, at alt hans arbejde blev udført ved hjælp af dæmoner og djævleprinsen. Appellen til naturen var i modstrid med en sådan lære, da datidens mennesker betragtede alle naturfænomener som et produkt af åndelige væseners og overnaturlige kræfters direkte handling. Han besluttede sig også for denne undervisningsmetode, fordi den satte ham i stand til at forkynde vigtige sandheder for dem, der ønskede at kende den bedre vej, samtidig med at den gav hans fjender mindre mulighed for at finde grund til at fornærme og anklage ham.		151:3.14 (1693.4) Jesus also resorted to the use of parables as the best possible refutation of the studied effort of the religious leaders at Jerusalem to teach that all of his work was done by the assistance of demons and the prince of devils. The appeal to nature was in contravention of such teaching since the people of that day looked upon all natural phenomena as the product of the direct act of spiritual beings and supernatural forces. He also determined upon this method of teaching because it enabled him to proclaim vital truths to those who desired to know the better way while at the same time affording his enemies less opportunity to find cause for offense and for accusations against him.
151:3.15 (1693.5) Før han lod gruppen gå for i aften, sagde Jesus: “Nu vil jeg fortælle jer det sidste af lignelsen om sædemanden. Jeg vil teste jer for at vide, hvordan I vil modtage den: Himmeriget er også som en mand, der kastede god sæd på jorden; og mens han sov om natten og gik i gang med sit arbejde om dagen, spirede sæden op og voksede, og selvom han ikke vidste, hvordan det skete, kom planten til at bære frugt. Først var der bladet, så akset, så det fulde korn i akset. Og da kornet var modent, tog han seglet frem, og høsten var i hus. Den, der har et øre at høre med, lad ham høre.”		151:3.15 (1693.5) Before he dismissed the group for the night, Jesus said: “Now will I tell you the last of the parable of the sower. I would test you to know how you will receive this: The kingdom of heaven is also like a man who cast good seed upon the earth; and while he slept by night and went about his business by day, the seed sprang up and grew, and although he knew not how it came about, the plant came to fruit. First there was the blade, then the ear, then the full grain in the ear. And then when the grain was ripe, he put forth the sickle, and the harvest was finished. He who has an ear to hear, let him hear.”
151:3.16 (1693.6) Mange gange vendte og drejede apostlene dette ordsprog i deres tanker, men Mesteren nævnte aldrig denne tilføjelse til lignelsen om sædemanden yderligere.		151:3.16 (1693.6) Many times did the apostles turn this saying over in their minds, but the Master never made further mention of this addition to the parable of the sower.
4. Flere lignelser ved søbredden ^top		4. More Parables by the Sea ^top
151:4.1 (1693.7) Den næste dag underviste Jesus igen folket fra båden og sagde: “Himmeriget er som en mand, der såede god sæd på sin mark; men mens han sov, kom hans fjende og såede ukrudt blandt hveden og skyndte sig væk. Og så, da de unge blade sprang op og senere var ved at bære frugt, dukkede der også ukrudt op. Da kom husbondens tjenere og sagde til ham: ‘Herre, har du ikke sået god sæd på din mark? Hvorfra kommer så dette ukrudt?’ Og han svarede sine tjenere: ‘Det er en fjende, der har gjort det.’ Tjenerne spurgte så deres herre: ‘Vil du have, at vi skal gå ud og rykke ukrudtet op?’ Men han svarede dem og sagde: ‘Nej, for mens I samler det op, skal I ikke også rykke hveden op med rode. Lad dem hellere vokse sammen indtil høsttiden, hvor jeg vil sige til høstfolkene: Saml først ukrudtet op og bind det i bundter for at brænde det, og saml så hveden op for at gemme den i min lade.’”		151:4.1 (1693.7) The next day Jesus again taught the people from the boat, saying: “The kingdom of heaven is like a man who sowed good seed in his field; but while he slept, his enemy came and sowed weeds among the wheat and hastened away. And so when the young blades sprang up and later were about to bring forth fruit, there appeared also the weeds. Then the servants of this householder came and said to him: ‘Sir, did you not sow good seed in your field? Whence then come these weeds?’ And he replied to his servants, ‘An enemy has done this.’ The servants then asked their master, ‘Would you have us go out and pluck up these weeds?’ But he answered them and said: ‘No, lest while you are gathering them up, you uproot the wheat also. Rather let them both grow together until the time of the harvest, when I will say to the reapers, Gather up first the weeds and bind them in bundles to burn and then gather up the wheat to be stored in my barn.’”
151:4.2 (1693.8) Efter at folk havde stillet et par spørgsmål, fortalte Jesus endnu en lignelse: “Himmeriget er som et sennepsfrø, som en mand såede i sin mark. Sennepsfrøet er det mindste af alle frø, men når det er fuldt udvokset, bliver det den største af alle urter og bliver som et træ, så himlens fugle kan komme og hvile sig i dets grene.”		151:4.2 (1693.8) After the people had asked a few questions, Jesus spoke another parable: “The kingdom of heaven is like a grain of mustard seed which a man sowed in his field. Now a mustard seed is the least of seeds, but when it is full grown, it becomes the greatest of all herbs and is like a tree so that the birds of heaven are able to come and rest in the branches thereof.”
151:4.3 (1694.1) “Himlenes rige er også som surdej, som en kvinde tog og gemte i tre mål mel, og på den måde skete det, at alt melet blev syrnet.”		151:4.3 (1694.1) “The kingdom of heaven is also like leaven which a woman took and hid in three measures of meal, and in this way it came about that all of the meal was leavened.”
151:4.4 (1694.2) “Himmeriget er også som en skat, der er skjult på en mark, og som en mand opdagede. I sin glæde gik han ud for at sælge alt, hvad han ejede, så han kunne få penge til at købe marken.”		151:4.4 (1694.2) “The kingdom of heaven is also like a treasure hidden in a field, which a man discovered. In his joy he went forth to sell all he had that he might have the money to buy the field.”
151:4.5 (1694.3) “Himmeriget er også som en købmand, der leder efter gode perler; og da han havde fundet en perle af stor værdi, gik han ud og solgte alt, hvad han ejede, for at kunne købe den ekstraordinære perle.”		151:4.5 (1694.3) “The kingdom of heaven is also like a merchant seeking goodly pearls; and having found one pearl of great price, he went out and sold everything he possessed that he might be able to buy the extraordinary pearl.”
151:4.6 (1694.4) “Igen, himmelriget er også som et net kastet i søen, og der var fisk af alle slags i det. Nu, når nettet var fyldt med fisk trak fiskermændene det op på stranden, hvor de satte sig for at sortere fiskene; de gode fisk, indsamlede de i kurve og de dårlige, smed de væk.”		151:4.6 (1694.4) “Again, the kingdom of heaven is like a sweep net which was cast into the sea, and it gathered up every kind of fish. Now, when the net was filled, the fishermen drew it up on the beach, where they sat down and sorted out the fish, gathering the good into vessels while the bad they threw away.”
151:4.7 (1694.5) Mange andre lignelser talte Jesus til folkemængden med. Faktisk underviste han fra dette tidspunkt sjældent masserne undtagen på denne måde. Efter at have talt til et offentligt publikum i lignelser, ville han i løbet af aftentimerne mere fuldstændigt og eksplicit udlægge sin lære for apostlene og evangelisterne.		151:4.7 (1694.5) Many other parables spoke Jesus to the multitudes. In fact, from this time forward he seldom taught the masses except by this means. After speaking to a public audience in parables, he would, during the evening classes, more fully and explicitly expound his teachings to the apostles and the evangelists.
5. Besøget i Heresa ^top		5. The Visit to Kheresa ^top
151:5.1 (1694.6) Menneskemængden blev ved med at vokse i løbet af ugen. På sabbatten skyndte Jesus sig væk til bjergene, men da søndag morgen kom, vendte folkemængden tilbage. Jesus talte til dem tidligt på eftermiddagen efter Peters prædiken, og da han var færdig, sagde han til sine apostle: “Jeg er træt af menneskemængden; lad os gå over på den anden side, så vi kan hvile os en dag.”		151:5.1 (1694.6) The multitude continued to increase throughout the week. On Sabbath Jesus hastened away to the hills, but when Sunday morning came, the crowds returned. Jesus spoke to them in the early afternoon after the preaching of Peter, and when he had finished, he said to his apostles: “I am weary of the throngs; let us cross over to the other side that we may rest for a day.”
151:5.2 (1694.7) På vej over søen stødte de på en af de voldsomme og pludselige storme, som er karakteristiske for Galilæas Sø, især på denne årstid. Dette vandområde ligger næsten syv hundrede meter under havets overflade og er omgivet af høje banker, især mod vest. Der er stejle kløfter, som fører op fra søen og ind i bjergene, og da den opvarmede luft stiger op i en lomme over søen i løbet af dagen, er der en tendens til, at den kølende luft fra kløfterne styrter ned over søen efter solnedgang. Disse storme kommer hurtigt og forsvinder nogle gange lige så pludseligt.		151:5.2 (1694.7) On the way across the lake they encountered one of those violent and sudden windstorms which are characteristic of the Sea of Galilee, especially at this season of the year. This body of water is almost seven hundred feet below the level of the sea and is surrounded by high banks, especially on the west. There are steep gorges leading up from the lake into the hills, and as the heated air rises in a pocket over the lake during the day, there is a tendency after sunset for the cooling air of the gorges to rush down upon the lake. These gales come on quickly and sometimes go away just as suddenly.
151:5.3 (1694.8) Det var netop sådan en aftenstorm, der tog båden med Jesus over på den anden side denne søndag aften. Tre andre både med nogle af de yngre evangelister fulgte efter. Stormen var voldsom, på trods af at den var begrænset til denne del af søen, og der ikke var tegn på storm på den vestlige bred. Vinden var så stærk, at bølgerne begyndte at skylle ind over båden. Den kraftige vind havde revet sejlet væk, før apostlene nåede at rulle det ind, og de var nu helt afhængige af deres årer, mens de møjsommeligt trak mod bredden, som lå i næsten tre kilometers afstand.		151:5.3 (1694.8) It was just such an evening gale that caught the boat carrying Jesus over to the other side on this Sunday evening. Three other boats containing some of the younger evangelists were trailing after. This tempest was severe, notwithstanding that it was confined to this region of the lake, there being no evidence of a storm on the western shore. The wind was so strong that the waves began to wash over the boat. The high wind had torn the sail away before the apostles could furl it, and they were now entirely dependent on their oars as they laboriously pulled for the shore, a little more than a mile and a half distant.
151:5.4 (1694.9) I mellemtiden lå Jesus og sov i bådens agterstavn under en lille overdækning. Mesteren var træt, da de forlod Betsaida, og det var for at sikre sig hvile, at han havde bedt dem om at sejle ham over på den anden side. Disse tidligere fiskere var stærke og erfarne roere, men dette var en af de værste storme, de nogensinde havde oplevet. Selvom vinden og bølgerne kastede deres båd rundt, som var den et legetøjsskib, sov Jesus uforstyrret videre. Peter sad ved den højre åre nær agterenden. Da båden begyndte at fyldes med vand, smed han åren og skyndte sig hen til Jesus, rystede ham kraftigt for at vække ham, og da han var vågnet, sagde Peter: “Mester, ved du ikke, at vi er i en voldsom storm? Hvis du ikke redder os, vil vi alle gå til grunde.”		151:5.4 (1694.9) Meanwhile Jesus lay asleep in the stern of the boat under a small overhead shelter. The Master was weary when they left Bethsaida, and it was to secure rest that he had directed them to sail him across to the other side. These ex-fishermen were strong and experienced oarsmen, but this was one of the worst gales they had ever encountered. Although the wind and the waves tossed their boat about as though it were a toy ship, Jesus slumbered on undisturbed. Peter was at the right-hand oar near the stern. When the boat began to fill with water, he dropped his oar and, rushing over to Jesus, shook him vigorously in order to awaken him, and when he was aroused, Peter said: “Master, don’t you know we are in a violent storm? If you do not save us, we will all perish.”
151:5.5 (1695.1) Da Jesus kom ud i regnen, så han først på Peter, og da han kiggede ind i mørket på de kæmpende roere, vendte han sit blik tilbage på Simon Peter, som i sin ophidselse endnu ikke var vendt tilbage til sin åre, og sagde: “Hvorfor er I alle sammen så fyldt med frygt? Hvor er jeres tro? Fred, vær stille.” Næppe havde Jesus udtalt denne irettesættelse til Peter og de andre apostle, næppe havde han bedt Peter om at søge fred, så han kunne berolige sin urolige sjæl, før den forstyrrede atmosfære, efter at have etableret sin ligevægt, faldt den til ro. De vrede bølger lagde sig næsten øjeblikkeligt, mens de mørke skyer forsvandt efter en kort byge, og himlens stjerner skinnede over dem. Alt dette var rent tilfældigt, så vidt vi kan bedømme; men apostlene, især Simon Peter, holdt aldrig op med at betragte episoden som et naturmirakel. Det var især let for datidens mennesker at tro på naturmirakler, fordi de var overbevist om, at hele naturen var et fænomen, der var direkte under kontrol af åndelige kræfter og overnaturlige væsener.		151:5.5 (1695.1) As Jesus came out in the rain, he looked first at Peter, and then peering into the darkness at the struggling oarsmen, he turned his glance back upon Simon Peter, who, in his agitation, had not yet returned to his oar, and said: “Why are all of you so filled with fear? Where is your faith? Peace, be quiet.” Jesus had hardly uttered this rebuke to Peter and the other apostles, he had hardly bidden Peter seek peace wherewith to quiet his troubled soul, when the disturbed atmosphere, having established its equilibrium, settled down into a great calm. The angry waves almost immediately subsided, while the dark clouds, having spent themselves in a short shower, vanished, and the stars of heaven shone overhead. All this was purely coincidental as far as we can judge; but the apostles, particularly Simon Peter, never ceased to regard the episode as a nature miracle. It was especially easy for the men of that day to believe in nature miracles inasmuch as they firmly believed that all nature was a phenomenon directly under the control of spirit forces and supernatural beings.
151:5.6 (1695.2) Jesus forklarede tydeligt de tolv, at han havde talt til deres urolige ånder og havde henvendt sig til deres frygtsomme sind, at han ikke havde befalet elementerne at adlyde hans ord, men det var til ingen nytte. Mesterens tilhængere insisterede altid på at lægge deres egen fortolkning i alle sådanne tilfældige hændelser. Fra denne dag insisterede de på at betragte Mesteren som havende absolut magt over de naturlige elementer. Peter blev aldrig træt af at fortælle, hvordan “selv vindene og bølgerne adlyder ham.”		151:5.6 (1695.2) Jesus plainly explained to the twelve that he had spoken to their troubled spirits and had addressed himself to their fear-tossed minds, that he had not commanded the elements to obey his word, but it was of no avail. The Master’s followers always persisted in placing their own interpretation on all such coincidental occurrences. From this day on they insisted on regarding the Master as having absolute power over the natural elements. Peter never grew weary of reciting how “even the winds and the waves obey him.”
151:5.7 (1695.3) Det var sent om aftenen, da Jesus og hans medarbejdere nåede kysten, og da det var en rolig og smuk nat, hvilede de sig alle i bådene og gik ikke i land før kort efter solopgang næste morgen. Da de var samlet, omkring fyrre i alt, sagde Jesus: “Lad os gå op i bakkerne derovre og blive et par dage, mens vi tænker over problemerne i Faderens rige.”		151:5.7 (1695.3) It was late in the evening when Jesus and his associates reached the shore, and since it was a calm and beautiful night, they all rested in the boats, not going ashore until shortly after sunrise the next morning. When they were gathered together, about forty in all, Jesus said: “Let us go up into yonder hills and tarry for a few days while we ponder over the problems of the Father’s kingdom.”
6. Den vanvittige i Heresa ^top		6. The Kheresa Lunatic ^top
151:6.1 (1695.4) Selvom det meste af den nærliggende østlige bred af søen skrånede blidt op mod højlandet bagved, var der på dette særlige sted en stejl bjergside, hvor bredden nogle steder faldt lodret ned i søen. Jesus pegede op på siden af den nærliggende bakke og sagde: “Lad os gå op på denne bjergskråning og spise vores morgenmad og hvile os og tale under nogle af de hytter.”		151:6.1 (1695.4) Although most of the near-by eastern shore of the lake sloped up gently to the highlands beyond, at this particular spot there was a steep hillside, the shore in some places dropping sheer down into the lake. Pointing up to the side of the near-by hill, Jesus said: “Let us go up on this hillside for our breakfast and under some of the shelters rest and talk.”
151:6.2 (1695.5) Hele denne bjergside var dækket af huler, som var blevet hugget ud af klippen. Mange af disse nicher var gamle gravkamre. Cirka halvvejs oppe ad bjergskråningen på et lille, relativt fladt sted lå kirkegården i den lille landsby Keresa. Da Jesus og hans ledsagere passerede i nærheden af denne gravplads, kom en galning, som boede i disse huler på bjergskråningen, farende hen til dem. Denne demente mand var velkendt på disse kanter, da han engang var blevet bundet med lænker og kæder og spærret inde i en af grotterne. For længe siden havde han brudt sine lænker og strejfede nu frit omkring blandt gravene og de forladte gravkamre.		151:6.2 (1695.5) This entire hillside was covered with caverns which had been hewn out of the rock. Many of these niches were ancient sepulchres. About halfway up the hillside on a small, relatively level spot was the cemetery of the little village of Kheresa. As Jesus and his associates passed near this burial ground, a lunatic who lived in these hillside caverns rushed up to them. This demented man was well known about these parts, having onetime been bound with fetters and chains and confined in one of the grottoes. Long since he had broken his shackles and now roamed at will among the tombs and abandoned sepulchres.
151:6.3 (1696.1) Denne mand, hvis navn var Amos, var ramt af en periodisk form for sindssyge. Der var lange perioder, hvor han kunne finde noget tøj frem og være nogenlunde klar blandt sine medmennesker. I et af disse klare intervaller var han taget til Betsaida, hvor han havde hørt Jesu og apostlenes forkyndelse, og på det tidspunkt var han blevet en halvhjertet tilhænger af evangeliet om riget. Men snart viste der sig en voldsom fase af hans problemer, og han flygtede til gravene, hvor han stønnede, råbte højt og opførte sig sådan, at han terroriserede alle, der tilfældigvis mødte ham.		151:6.3 (1696.1) This man, whose name was Amos, was afflicted with a periodic form of insanity. There were considerable spells when he would find some clothing and deport himself fairly well among his fellows. During one of these lucid intervals he had gone over to Bethsaida, where he heard the preaching of Jesus and the apostles, and at that time had become a halfhearted believer in the gospel of the kingdom. But soon a stormy phase of his trouble appeared, and he fled to the tombs, where he moaned, cried out aloud, and so conducted himself as to terrorize all who chanced to meet him.
151:6.4 (1696.2) Da Amos genkendte Jesus, faldt han ned for hans fødder og udbrød: “Jeg kender dig, Jesus, men jeg er besat af mange djævle, og jeg beder dig, at du ikke vil pine mig.” Denne mand troede virkelig, at hans periodiske mentale lidelser skyldtes, at onde eller urene ånder på sådanne tidspunkter trængte ind i ham og dominerede hans sind og krop. Hans problemer var mest af følelsesmæssig art—hans hjerne var ikke alvorligt syg.		151:6.4 (1696.2) When Amos recognized Jesus, he fell down at his feet and exclaimed: “I know you, Jesus, but I am possessed of many devils, and I beseech that you will not torment me.” This man truly believed that his periodic mental affliction was due to the fact that, at such times, evil or unclean spirits entered into him and dominated his mind and body. His troubles were mostly emotional—his brain was not grossly diseased.
151:6.5 (1696.3) Jesus så ned på manden, der sad på hug som et dyr ved hans fødder, rakte ned og tog ham i hånden, rejste ham op og sagde til ham: “Amos, du er ikke besat af en djævel; du har allerede hørt den gode nyhed om, at du er Guds søn. Jeg befaler dig at komme ud af denne fortryllelse.” Og da Amos hørte Jesus sige disse ord, skete der en sådan forvandling i hans intellekt, at han straks genvandt sit rette sind og den normale kontrol over sine følelser. På dette tidspunkt havde en stor menneskemængde fra den nærliggende landsby samlet sig, og disse mennesker, suppleret med svinehyrderne fra højlandet over dem, var forbløffede over at se den sindssyge sidde sammen med Jesus og hans tilhængere, i besiddelse af sit rette sind og frit samtale med dem.		151:6.5 (1696.3) Jesus, looking down upon the man crouching like an animal at his feet, reached down and, taking him by the hand, stood him up and said to him: “Amos, you are not possessed of a devil; you have already heard the good news that you are a son of God. I command you to come out of this spell.” And when Amos heard Jesus speak these words, there occurred such a transformation in his intellect that he was immediately restored to his right mind and the normal control of his emotions. By this time a considerable crowd had assembled from the near-by village, and these people, augmented by the swine herders from the highland above them, were astonished to see the lunatic sitting with Jesus and his followers, in possession of his right mind and freely conversing with them.
151:6.6 (1696.4) Da svinehyrderne skyndte sig ind i landsbyen for at sprede nyheden om, at den sindssyge var blevet tæmmet, angreb hundene en lille flok på omkring tredive svin og drev de fleste af dem ud over en skrænt og ned i havet. Og det var denne tilfældige hændelse, i forbindelse med Jesu tilstedeværelse og den formodede mirakuløse helbredelse af den sindssyge, der gav anledning til legenden om, at Jesus havde helbredt Amos ved at drive en legion af djævle ud af ham, og at disse djævle var trængt ind i svineflokken, hvilket fik dem til straks at styrte hovedkulds mod deres undergang i havet nedenfor. Inden dagen var omme, blev denne episode offentliggjort i omegnen af svinehyrderne, og hele landsbyen troede på den. Amos troede helt sikkert på denne historie; han så svinene tumle hen over bakketoppen, kort efter at hans urolige sind var faldet til ro, og han troede altid, at de bar på netop de onde ånder, som så længe havde pint og plaget ham. Og det havde en hel del at gøre med, at hans helbredelse blev permanent. Det er også sandt, at alle Jesu apostle (undtagen Thomas) troede, at episoden med svinene var direkte forbundet med helbredelsen af Amos.		151:6.6 (1696.4) As the swine herders rushed into the village to spread the news of the taming of the lunatic, the dogs charged upon a small and untended herd of about thirty swine and drove most of them over a precipice into the sea. And it was this incidental occurrence, in connection with the presence of Jesus and the supposed miraculous curing of the lunatic, that gave origin to the legend that Jesus had cured Amos by casting a legion of devils out of him, and that these devils had entered into the herd of swine, causing them forthwith to rush headlong to their destruction in the sea below. Before the day was over, this episode was published abroad by the swine tenders, and the whole village believed it. Amos most certainly believed this story; he saw the swine tumbling over the brow of the hill shortly after his troubled mind had quieted down, and he always believed that they carried with them the very evil spirits which had so long tormented and afflicted him. And this had a good deal to do with the permanency of his cure. It is equally true that all of Jesus’ apostles (save Thomas) believed that the episode of the swine was directly connected with the cure of Amos.
151:6.7 (1696.5) Jesus fik ikke den hvile, han havde håbet på. Det meste af dagen var han overrendt af dem, der kom som svar på nyheden om, at Amos var blevet helbredt, og som var tiltrukket af historien om, at dæmonerne var gået ud af den sindssyge og ind i en flok svin. Så efter kun en nats hvile blev Jesus og hans venner tidligt tirsdag morgen vækket af en delegation af disse svineopdrættede ikke-jøder, som var kommet for at opfordre ham til at forsvinde fra deres midte. Deres talsmand sagde til Peter og Andreas: “Fiskere fra Galilæa, gå bort fra os, og tag jeres profet med jer. Vi ved, at han er en hellig mand, men guderne i vores land kender ham ikke, og vi står i fare for at miste mange svin. Frygten for dig er kommet over os, så vi beder dig om at gå bort.” Og da Jesus hørte dem, sagde han til Andreas: “Lad os vende tilbage til vores sted.”		151:6.7 (1696.5) Jesus did not obtain the rest he was looking for. Most of that day he was thronged by those who came in response to the word that Amos had been cured, and who were attracted by the story that the demons had gone out of the lunatic into the herd of swine. And so, after only one night of rest, early Tuesday morning Jesus and his friends were awakened by a delegation of these swine-raising gentiles who had come to urge that he depart from their midst. Said their spokesman to Peter and Andrew: “Fishermen of Galilee, depart from us and take your prophet with you. We know he is a holy man, but the gods of our country do not know him, and we stand in danger of losing many swine. The fear of you has descended upon us, so that we pray you to go hence.” And when Jesus heard them, he said to Andrew, “Let us return to our place.”
151:6.8 (1697.1) Da de skulle til at gå, bønfaldt Amos Jesus om at lade ham gå tilbage med dem, men Mesteren ville ikke gå med til det. Jesus sagde til Amos: “Glem ikke, at du er en søn af Gud. Vend tilbage til dit eget folk og vis dem, hvilke store ting Gud har gjort for dig.” Og Amos gik rundt og forkyndte, at Jesus havde drevet en legion af djævle ud af hans plagede sjæl, og at disse onde ånder var gået ind i en flok svin og havde drevet dem til hurtig undergang. Og han stoppede ikke, før han havde været i alle byer i Dekapolis og fortalt, hvilke store ting Jesus havde gjort for ham.		151:6.8 (1697.1) As they were about to depart, Amos besought Jesus to permit him to go back with them, but the Master would not consent. Said Jesus to Amos: “Forget not that you are a son of God. Return to your own people and show them what great things God has done for you.” And Amos went about publishing that Jesus had cast a legion of devils out of his troubled soul, and that these evil spirits had entered into a herd of swine, driving them to quick destruction. And he did not stop until he had gone into all the cities of the Decapolis, declaring what great things Jesus had done for him.