Kapitel 173		Paper 173
Mandagen I Jerusalem		Monday in Jerusalem
173:0.1 (1888.1) TIDIGT denne mandag morgen var Jesus og apostlene som aftalt i Simons hjem i Betania, og efter en kort konference, begav de sig på vej til Jerusalem. De tolv var usædvanligt stille under vandringen mod templet. De havde ikke genvundet sig fra den foregående dags oplevelse. De var forventningsfulde, bange og dybt påvirket over en vis følelse af at være udenfor, der voksede ud af, at Mesteren pludselig havde skiftet taktik, sammen med hans instruktion, at de ikke skulle engagere sig i den offentlige undervisning i hele denne påskeuge.		173:0.1 (1888.1) EARLY on this Monday morning, by prearrangement, Jesus and the apostles assembled at the home of Simon in Bethany, and after a brief conference they set out for Jerusalem. The twelve were strangely silent as they journeyed on toward the temple; they had not recovered from the experience of the preceding day. They were expectant, fearful, and profoundly affected by a certain feeling of detachment growing out of the Master’s sudden change of tactics, coupled with his instruction that they were to engage in no public teaching throughout this Passover week.
173:0.2 (1888.2) Da gruppen var på vej ned ad Oliebjerget, gik Jesus forrest, og apostlene fulgte umiddelbart bag ham i tankevækkende stilhed. Alle undtagen Judas Iskariot havde kun én tanke øverst i sindet, nemlig: Hvad ville Mesteren gøre i dag? Den eneste alt absorberende tanke hos Judas var: Hvad skal jeg gøre? Skal jeg gå videre med Jesus og mine medarbejdere, eller skal jeg trække mig? Og hvis jeg vil slutte, hvordan skal jeg frigøre mig selv?		173:0.2 (1888.2) As this group journeyed down Mount Olivet, Jesus led the way, the apostles following closely behind in meditative silence. There was just one thought uppermost in the minds of all save Judas Iscariot, and that was: What will the Master do today? The one absorbing thought of Judas was: What shall I do? Shall I go on with Jesus and my associates, or shall I withdraw? And if I am going to quit, how shall I break off?
173:0.3 (1888.3) Det var omkring klokken ni denne smukke morgen, da disse mænd ankom til templet. De gik lige til det store tempel plads, hvor Jesus så ofte underviste, og efter at han havde hilst på de troende, der ventede på ham, steg han op på et af podierne, og begyndte at tale til de forsamlede. Apostlene trak sig tilbage i en kort afstand og afventede udviklingen.		173:0.3 (1888.3) It was about nine o’clock on this beautiful morning when these men arrived at the temple. They went at once to the large court where Jesus so often taught, and after greeting the believers who were awaiting him, Jesus mounted one of the teaching platforms and began to address the gathering crowd. The apostles withdrew for a short distance and awaited developments.
1. Templet renses ^top		1. Cleansing the Temple ^top
173:1.1 (1888.4) En kæmpe kommerciel aktivitet var vokset op i forbindelse med tempeltilbedelsens gudstjenester og ceremonier. Der var handel som tilbød egnede dyr for de forskellige ofringer. Selv om det var tilladt for en gudstjeneste deltagere at bringe sine egne offerdyr, var det et faktum, at dette dyr i alle henseender skulle være ”fejlfri” ifølge levitternes lov og i henhold til templets officielle inspektørers fortolkning. Mange hengivne udøvere havde oplevet den ydmygelse at få deres angiveligt perfekte dyr afvist af templets eksaminatorer. Det var derfor blevet mere udbredt at købe offerdyr i templet, og selv om der var flere steder på det nærliggende Oliebjerg, hvor de kunne købes, var det blevet mere og mere almindeligt at købe disse dyr fra tempels folde. Gradvist var denne praksis med at sælge alle slags offerdyr i templets gårde opstået. En omfattende virksomhed, der bragte enorme profitter var således oprettet. Nogle af disse gevinster blev reserveret til tempelkassen, men størstedelen endte ad omveje hos de herskende ypperstepræstelige familier.		173:1.1 (1888.4) A huge commercial traffic had grown up in association with the services and ceremonies of the temple worship. There was the business of providing suitable animals for the various sacrifices. Though it was permissible for a worshiper to provide his own sacrifice, the fact remained that this animal must be free from all “blemish” in the meaning of the Levitical law and as interpreted by official inspectors of the temple. Many a worshiper had experienced the humiliation of having his supposedly perfect animal rejected by the temple examiners. It therefore became the more general practice to purchase sacrificial animals at the temple, and although there were several stations on near-by Olivet where they could be bought, it had become the vogue to buy these animals directly from the temple pens. Gradually there had grown up this custom of selling all kinds of sacrificial animals in the temple courts. An extensive business, in which enormous profits were made, had thus been brought into existence. Part of these gains was reserved for the temple treasury, but the larger part went indirectly into the hands of the ruling high-priestly families.
173:1.2 (1888.5) Salget af dyr i templet blomstrede, fordi når en hengiven praktiserende købte et sådan dyr, selvom prisen kunne være ganske høj, så behøvede han ikke at betale andre gebyrer, og han kunne være sikker på, at det påtænkte offer ikke blev afvist på grund af at den havde virkelige eller formelle mangler. Ved visse tider blev de almindelige mennesker udsat for et system med uhyrlige overpriser, især under de store nationale højtider. En gang gik de grådige præster så vidt som til at kræve en pris svarende til en uges løn, for et par duer, som burde have været solgt til de fattige for et par øre. ”Annas Sønner” var allerede begyndt at etablere deres basarer i templets forgårde, og de samme varer boder var der indtil de endelig blev væltet af en hob tre år før selve templet blev ødelagt.		173:1.2 (1888.5) This sale of animals in the temple prospered because, when the worshiper purchased such an animal, although the price might be somewhat high, no more fees had to be paid, and he could be sure the intended sacrifice would not be rejected on the ground of possessing real or technical blemishes. At one time or another systems of exorbitant overcharge were practiced upon the common people, especially during the great national feasts. At one time the greedy priests went so far as to demand the equivalent of the value of a week’s labor for a pair of doves which should have been sold to the poor for a few pennies. The “sons of Annas” had already begun to establish their bazaars in the temple precincts, those very merchandise marts which persisted to the time of their final overthrow by a mob three years before the destruction of the temple itself.
173:1.3 (1889.1) Men handel med offerdyr og diverse markedsvarer var ikke den eneste måde, hvorpå templet gårdene blev vanhelliget. På dette tidspunkt blomstrede også et omfattende system af bank- og kommerciel veksling, som blev gennemført åbent indenfor templets område. Alt dette var sket på følgende måde: Under det hasmonæiske dynasti opfandt jøderne deres egne sølvmønter, og det var blevet almindeligt at kræve betaling af tempelskatten på en halv sekel, og alle andre tempel gebyrer med denne jødiske mønt. Denne regulering nødvendiggjorde, at vekselerere have licens til at veksle de mange former for valuta i omløb i hele Palæstina og andre provinser i det romerske imperium for denne ortodokse sekel af jødisk prægning.. Templets hovedindtægt som alle betalte undtagen kvinder, slaver og mindreårige, var en halv sekel, en mønt på størrelse som en ti øre mønt, men dobbelt så tyk. På Jesu tid var præsterne også blevet fritaget for at betale tempelafgifter. Mellem den 15 og 25 i måned før påske opstillede disse akkrediterede vekselerere deres boder i de største byer i Palæstina for at forsyne jøderne med de rigtige penge til at betale tempel skat, når de havde nået Jerusalem. Efter denne ti dages periode flyttede vekselererne til Jerusalem og begyndte at opstille deres boder på templets gårdspladser. De havde tilladelse til at modtage mellem tredive og fyrre procent i kommission for at veksle en mønt, der var værd omkring halvfjerds øre, og hvis nogen ønskede at udveksle en mønt af større værdi, blev de debiteret dobbelt kommission. Ligeledes profiterede disse tempelbankfolk fra veksling af alle penge der var nødvendig for at købe offerdyr, og som betaling for løfter eller udarbejdelse af tilbud.		173:1.3 (1889.1) But traffic in sacrificial animals and sundry merchandise was not the only way in which the courts of the temple were profaned. At this time there was fostered an extensive system of banking and commercial exchange which was carried on right within the temple precincts. And this all came about in the following manner: During the Asmonean dynasty the Jews coined their own silver money, and it had become the practice to require the temple dues of one-half shekel and all other temple fees to be paid with this Jewish coin. This regulation necessitated that money-changers be licensed to exchange the many sorts of currency in circulation throughout Palestine and other provinces of the Roman Empire for this orthodox shekel of Jewish coining. The temple head tax, payable by all except women, slaves, and minors, was one-half shekel, a coin about the size of a ten-cent piece but twice as thick. By the times of Jesus the priests had also been exempted from the payment of temple dues. Accordingly, from the 15th to the 25th of the month preceding the Passover, accredited money-changers erected their booths in the principal cities of Palestine for the purpose of providing the Jewish people with proper money to meet the temple dues after they had reached Jerusalem. After this ten-day period these money-changers moved on to Jerusalem and proceeded to set up their exchange tables in the courts of the temple. They were permitted to charge the equivalent of from three to four cents commission for the exchange of a coin valued at about ten cents, and in case a coin of larger value was offered for exchange, they were allowed to collect double. Likewise did these temple bankers profit from the exchange of all money intended for the purchase of sacrificial animals and for the payment of vows and the making of offerings.
173:1.4 (1889.2) Disse tempelvekselerere gennemførte ikke kun en almindelig bankvirksomhed for profit, når de vekslede over tyve forskellige slags valutaer, som de gæstende pilgrimme periodisk bragte til Jerusalem, men de var også engageret i alle andre former for transaktioner, der tilhørte bankvirksomheden. Både templets statskasse og herskerne i templet havde enorme indkomster af disse kommercielle aktiviteter. Det var ikke ualmindeligt, for templets statskasse at indeholde hvad der svarer til mere end halvfjerds millioner kroner, mens de almindelige mennesker vansmægtet i fattigdom og fortsatte med at betale disse uretfærdige afgifter.		173:1.4 (1889.2) These temple money-changers not only conducted a regular banking business for profit in the exchange of more than twenty sorts of money which the visiting pilgrims would periodically bring to Jerusalem, but they also engaged in all other kinds of transactions pertaining to the banking business. Both the temple treasury and the temple rulers profited tremendously from these commercial activities. It was not uncommon for the temple treasury to hold upwards of ten million dollars while the common people languished in poverty and continued to pay these unjust levies.
173:1.5 (1889.3) Midt i denne larmende samling af vekselerere, varespekulanter og kvægsælgere, prøvede Jesus denne mandag morgen at undervise i evangeliet om det himmelske rige. Han var ikke alene om at føle sig krænket af denne vanhelligelse af templet. De almindelige mennesker, især de jødiske besøgende fra andre provinser, følte sig også dybt såret af denne spekulations ydmygelse af deres nationale helligdom. På dette tidspunkt holdt selv jødernes råd deres regelmæssige møder i en hal omgivet af al denne pludren og alt dette rod som handel og bytte aktiviteterne medførte.		173:1.5 (1889.3) In the midst of this noisy aggregation of money-changers, merchandisers, and cattle sellers, Jesus, on this Monday morning, attempted to teach the gospel of the heavenly kingdom. He was not alone in resenting this profanation of the temple; the common people, especially the Jewish visitors from foreign provinces, also heartily resented this profiteering desecration of their national house of worship. At this time the Sanhedrin itself held its regular meetings in a chamber surrounded by all this babble and confusion of trade and barter.
173:1.6 (1890.1) Ligesom Jesus var ved at begynde sin tale, var der to episoder, der tiltrak hans opmærksomhed. Ved en af vekslernes pengebord i nærheden opstod en voldelig og fyrig diskussion om den påståede overdebitering af en jøde fra Alexandria, mens luften i samme øjeblik blev fyldt med brølene fra hundrede okser, der blev drevet fra et område af dyrefoldene til et andet. Mens Jesus stoppede op, lydløst men eftertænksomt overvejede denne scene for handel og forvirring, så han tæt på ham en enfoldig galilæer, en mand, han engang havde talt med i Jireon, og som nu var ved at blive hånet og skubbet omkring af overlegen og angiveligt højerestående judæere; alt dette kombineret til at afstedkomme en af disse mærkelige og periodiske følelsesudbrud af indignation i sjælen hos Jesus.		173:1.6 (1890.1) As Jesus was about to begin his address, two things happened to arrest his attention. At the money table of a near-by exchanger a violent and heated argument had arisen over the alleged overcharging of a Jew from Alexandria, while at the same moment the air was rent by the bellowing of a drove of some one hundred bullocks which was being driven from one section of the animal pens to another. As Jesus paused, silently but thoughtfully contemplating this scene of commerce and confusion, close by he beheld a simple-minded Galilean, a man he had once talked with in Iron, being ridiculed and jostled about by supercilious and would-be superior Judeans; and all of this combined to produce one of those strange and periodic uprisings of indignant emotion in the soul of Jesus.
173:1.7 (1890.2) Til apostlenes forundring - dem som stod nær ved og ikke tog del i det, som så snart fulgte - steg Jesus ned fra podiet, gik over til drengen, der drev kvæget over gården, tog knudepisken fra ham og drev hurtigt dyrene ud fra templet. Men det var ikke alt: foran de undrende blikke fra tusinder af mennesker, der var samlet i tempelgården fortsatte Jesus majestætisk over til kvægfolden længst væk og begyndte derefter at åbne portene for hver stald og at drive de fængslede dyr ud. Nu gik der ligesom et elektrisk stød gennem de forsamlede pilgrimme, og under vilde skrig, bevægede de sig hen mod basarerne og begyndte at vælte pengevekslernes borde. På mindre end fem minutter var alt handel blevet fejet væk fra templet. Da de romerske vagter, der var stationeret i nærheden, dukkede op på scenen var alt stille og folkemængderne var vendt tilbage til orden. Jesus vendte tilbage til den talendes podie og talte til publikum: ”I har i dag været vidne til det som er skrevet i Skrifterne: Mit hus skal kaldes et bedehus for alle nationer, men I har gjort det til en røverrede.’”		173:1.7 (1890.2) To the amazement of his apostles, standing near at hand, who refrained from participation in what so soon followed, Jesus stepped down from the teaching platform and, going over to the lad who was driving the cattle through the court, took from him his whip of cords and swiftly drove the animals from the temple. But that was not all; he strode majestically before the wondering gaze of the thousands assembled in the temple court to the farthest cattle pen and proceeded to open the gates of every stall and to drive out the imprisoned animals. By this time the assembled pilgrims were electrified, and with uproarious shouting they moved toward the bazaars and began to overturn the tables of the money-changers. In less than five minutes all commerce had been swept from the temple. By the time the near-by Roman guards had appeared on the scene, all was quiet, and the crowds had become orderly; Jesus, returning to the speaker’s stand, spoke to the multitude: “You have this day witnessed that which is written in the Scriptures: ‘My house shall be called a house of prayer for all nations, but you have made it a den of robbers.’”
173:1.8 (1890.3) Men før han kunne sige noget mere brast den store menneskemængde ud i prisende hosianna råb, og snart trådte en gruppe unge mennesker ud af mængden og begyndte at synge taksigelseshymner for at vise deres påskønnelse over at de respektløse og grådige gadesælgere var blevet drevet ud af det hellige tempel. På dette tidspunkt, var nogle af præster ankommet til scenen, og en af dem sagde til Jesus: ”Kan du ikke høre, hvad levitternes børn siger?” Mesteren svarede: ”Har du aldrig læst, at ”ud af børn og spædbørns mund er tilbedelse blevet fuldendt?” Og hele resten af dagen, mens Jesus underviste, stod vagter som folket havde sat ud på vagt ved hver buegang, og de lod ikke nogen bære selv en tom beholder tværs over templets gårde.		173:1.8 (1890.3) But before he could utter other words, the great assembly broke out in hosannas of praise, and presently a throng of youths stepped out from the crowd to sing grateful hymns of appreciation that the profane and profiteering merchandisers had been ejected from the sacred temple. By this time certain of the priests had arrived on the scene, and one of them said to Jesus, “Do you not hear what the children of the Levites say?” And the Master replied, “Have you never read, ‘Out of the mouths of babes and sucklings has praise been perfected’?” And all the rest of that day while Jesus taught, guards set by the people stood watch at every archway, and they would not permit anyone to carry even an empty vessel across the temple courts.
173:1.9 (1890.4) Da ypperstepræsterne og de skriftkloge hørte om disse begivenheder, var de lamslået. Så meget desto mere frygtede de nu Mesteren, og i stigende grad blev de fast besluttet på at gøre det af med ham. Men de var hjælpeløse. De vidste ikke, hvordan de kunne frembringe hans død, for de var meget bange for folkemængderne, som nu så uforbeholdent viste deres påskønnelse, over at han havde drevet de profane profitmagere væk. Hele denne dag, en dag med ro og fred i templets gårde, lyttede menneskerne til Jesu lære og bogstaveligt klamrede sig til hans ord.		173:1.9 (1890.4) When the chief priests and the scribes heard about these happenings, they were dumfounded. All the more they feared the Master, and all the more they determined to destroy him. But they were nonplused. They did not know how to accomplish his death, for they greatly feared the multitudes, who were now so outspoken in their approval of his overthrow of the profane profiteers. And all this day, a day of quiet and peace in the temple courts, the people heard Jesus’ teaching and literally hung on his words.
173:1.10 (1890.5) Denne overraskende handling, som Jesus udførte var ud over hans apostles forståelse. De var så forbløffet over deres herres pludselig og uventet udspil, at de under hele episoden forblev sammen klemt ved siden af hinanden ved den talendes podie; de løftede aldrig en finger for at hjælpe til med at rense templet. Hvis denne spektakulære begivenhed havde fundet sted dagen før på Jesu triumferende ankomst til templet efter den tumultagtige procession gennem byens porte, hele tiden højlydt hyldet af folkemængden, så havde de været klar til det, men som det nu kom, var de helt uforberedt til at deltage i begivenheden.		173:1.10 (1890.5) This surprising act of Jesus was beyond the comprehension of his apostles. They were so taken aback by this sudden and unexpected move of their Master that they remained throughout the whole episode huddled together near the speaker’s stand; they never lifted a hand to further this cleansing of the temple. If this spectacular event had occurred the day before, at the time of Jesus’ triumphal arrival at the temple at the termination of his tumultuous procession through the gates of the city, all the while loudly acclaimed by the multitude, they would have been ready for it, but coming as it did, they were wholly unprepared to participate.
173:1.11 (1891.1) Denne udrensning af templet fortæller Mesterens indstilling til kommercialiseringen af religiøs praksis samt hans afsky for alle former for uærlighed og spekulation på bekostning af de fattige og uuddannede. Denne episode viser også, at Jesus ikke ser med godkendelse til afvisningen af at bruge magt for at beskytte de fleste af enhver given menneskelig gruppe mod de urimelige og slavebindende praksis hos urimelige minoriteter, som kan tænkes at være i stand til at gemme sig bag politisk, økonomisk eller religiøs magt. Snedige, ondskabsfulde og intrigante mennesker bør ikke have lov til at organisere sig for at udnytte og undertrykke dem, der på grund af deres idealisme ikke er tilbøjelig til at ty til vold for at forsvare sig selv eller til at fremme deres prisværdige livsprojekter.		173:1.11 (1891.1) This cleansing of the temple discloses the Master’s attitude toward commercializing the practices of religion as well as his detestation of all forms of unfairness and profiteering at the expense of the poor and the unlearned. This episode also demonstrates that Jesus did not look with approval upon the refusal to employ force to protect the majority of any given human group against the unfair and enslaving practices of unjust minorities who may be able to entrench themselves behind political, financial, or ecclesiastical power. Shrewd, wicked, and designing men are not to be permitted to organize themselves for the exploitation and oppression of those who, because of their idealism, are not disposed to resort to force for self-protection or for the furtherance of their laudable life projects.
2. Mesterens autoritet udfordres ^top		2. Challenging the Master’s Authority ^top
173:2.1 (1891.2) Jesu triumf indtog i Jerusalem om søndagen overvældet de jødiske ledere til det punkt, at de undlod at arrestere ham. Denne dag udskød den spektakulære udrensning af templet ligeledes effektivt arrestationen af Mesteren. Dag efter dag blev jødernes herskere desto mere fast besluttet på at gøre det af med ham, men de var bekymrede over to ting som samvirkede til at udskyde tidspunktet for pågribelsen. Ypperstepræsterne og de skriftkloge var uvillige til at arrestere Jesus offentligt af frygt for at folkemængden kunne vende sig imod dem i et bittert raseri. De frygtede også muligheden for at de romerske vagter skulle påkaldes for at dæmpe en folkelig opstand.		173:2.1 (1891.2) On Sunday the triumphal entry into Jerusalem so overawed the Jewish leaders that they refrained from placing Jesus under arrest. Today, this spectacular cleansing of the temple likewise effectively postponed the Master’s apprehension. Day by day the rulers of the Jews were becoming more and more determined to destroy him, but they were distraught by two fears, which conspired to delay the hour of striking. The chief priests and the scribes were unwilling to arrest Jesus in public for fear the multitude might turn upon them in a fury of resentment; they also dreaded the possibility of the Roman guards being called upon to quell a popular uprising.
173:2.2 (1891.3) På den jødiske råd ved middagstid, blev det enstemmigt vedtaget, at Jesus hurtigt skulle afskaffes, eftersom at ingen af Mesterens venner deltog i dette møde. Men de kunne ikke blive enige om, hvornår og hvordan han skulle fængsles. I sidste ende besluttede de at udpege fem grupper til at gå ud blandt folk og forsøger at få ham viklet ind i sin undervisning eller på anden måde at miskreditere ham blandt dem, der lyttede til hans forkyndelse. Således da Jesus klokken to lige var begyndt sin tale om ”Den frihed sønskabet giver” banede en gruppe af disse af Israels ældste sig frem mod Jesus, afbrød ham på deres sædvanlige måde og stillede dette spørgsmål: ”Hvad er din autoritet til at gøre det? Hvem har givet dig det privilegium? ”		173:2.2 (1891.3) At the noon session of the Sanhedrin it was unanimously agreed that Jesus must be speedily destroyed, inasmuch as no friend of the Master attended this meeting. But they could not agree as to when and how he should be taken into custody. Finally they agreed upon appointing five groups to go out among the people and seek to entangle him in his teaching or otherwise to discredit him in the sight of those who listened to his instruction. Accordingly, about two o’clock, when Jesus had just begun his discourse on “The Liberty of Sonship,” a group of these elders of Israel made their way up near Jesus and, interrupting him in the customary manner, asked this question: “By what authority do you do these things? Who gave you this authority?”
173:2.3 (1891.4) Det var helt i orden for templet forstandere og det jødiske råds tjenestemænd at stille dette spørgsmål til dem, der kom for at undervise og optræde på denne særlige måde, som havde været karakteristisk for Jesus, navnlig med hensyn til hans seneste adfærd, da han havde ryddet templet fra al handel. Disse handelsfolk og vekselerere arbejdede alle under beskyttelse af de højeste herskers udtrykkelig tilladelse, og en vis procentdel af deres overskud skulle gå direkte til templets kasse. Glem ikke at myndighed var kodeordet blandt hele det jødiske folk. Profeterne tilskyndede gentagende gange til uro, fordi de så dristigt vovede at undervise uden tilladelse, uden at være blevet ordentligt uddannet i de rabbinske akademier og efterfølgende regelmæssigt ordineret af det jødiske råd. Fraværet af en sådan kompetence på krævende offentlig uddannelse blev anset for at betyde enten uvidende formodning eller åbent oprør. På den tid var det kun det jødiske råd som kunne ordinere en ældste eller lærer, og sådan en ceremoni skulle foregå i overværelse af mindst tre personer, der tidligere var blevet ordineret på samme måde. Sådan en ordination gav læreren titlen ”rabbi” og gjorde ham godt kvalificeret til at fungere som dommer, ”til at binde og løse sager som kunne bringes til ham for afgørelse.”		173:2.3 (1891.4) It was altogether proper that the temple rulers and the officers of the Jewish Sanhedrin should ask this question of anyone who presumed to teach and perform in the extraordinary manner which had been characteristic of Jesus, especially as concerned his recent conduct in clearing the temple of all commerce. These traders and money-changers all operated by direct license from the highest rulers, and a percentage of their gains was supposed to go directly into the temple treasury. Do not forget that authority was the watchword of all Jewry. The prophets were always stirring up trouble because they so boldly presumed to teach without authority, without having been duly instructed in the rabbinic academies and subsequently regularly ordained by the Sanhedrin. Lack of this authority in pretentious public teaching was looked upon as indicating either ignorant presumption or open rebellion. At this time only the Sanhedrin could ordain an elder or teacher, and such a ceremony had to take place in the presence of at least three persons who had previously been so ordained. Such an ordination conferred the title of “rabbi” upon the teacher and also qualified him to act as a judge, “binding and loosing such matters as might be brought to him for adjudication.”
173:2.4 (1892.1) Templets herskere kom til Jesus denne eftermiddagstime for at sætte spørgsmålstegn ikke kun ved hans undervisning, men også hans handlinger. Jesus vidste godt, at netop disse mænd længe offentligt havde proklameret, at hans autoritet til undervisning var satanisk, og at alle hans mægtige gerninger var blevet opnået med djævleprinsens magt. Derfor begyndte Mesteren sin svar på deres spørgsmål ved at stille dem et modspørgsmål. Jesus sagde: ”Jeg har også et spørgsmål til dig, og hvis du svare på det, vil jeg fortælle dig, med hvilken tilladelse jeg gøre dette. Dåben som Johannes døbte med, hvorfra kom den? Fik Johannes sin autoritet fra himlen eller fra mennesker?”		173:2.4 (1892.1) The rulers of the temple came before Jesus at this afternoon hour challenging not only his teaching but his acts. Jesus well knew that these very men had long publicly taught that his authority for teaching was Satanic, and that all his mighty works had been wrought by the power of the prince of devils. Therefore did the Master begin his answer to their question by asking them a counter-question. Said Jesus: “I would also like to ask you one question which, if you will answer me, I likewise will tell you by what authority I do these works. The baptism of John, whence was it? Did John get his authority from heaven or from men?”
173:2.5 (1892.2) Da hans spørgere hørte dette, trak de sig til side for gensidigt at drøfte hvilket svar de ville give. De havde tænkt sig at gøre Jesus forlegen foran folkeforsamlingen, men nu fandt de sig selv meget forvirret, foran alle, som var samlet i tempelgården. Deres skuffelse var endnu tydeligere, da de vendte tilbage til Jesus og sagde: ”Når det gælder dåb, som Johannes døbte med, kan vi ikke svare; vi ved det ikke.” De svarede Mesteren sådan, fordi de havde overvejet følgende med hinanden: Hvis vi siger 'fra himlen,” svarer han, ”Hvorfor troede du så ikke på ham”, og måske, tilføjer han, at han fik sin tilladelse af Johannes, og hvis vi siger ”fra mennesker”, vil folk måske angribe os, for de fleste af dem tror, at Johannes var en profet. Så de var tvunget til komme foran Jesus og folket og bekende, at de, Israels religiøse lærere og ledere, ikke kunne (eller ikke ville) udtrykke en konklusion om Johannes mission. Da de havde sagt deres, så Jesus ned på dem og sagde: ”I så tilfælde fortæller jeg heller ikke om, med hvilken tilladelse jeg har til at gøre dette.”		173:2.5 (1892.2) And when his questioners heard this, they withdrew to one side to take counsel among themselves as to what answer they might give. They had thought to embarrass Jesus before the multitude, but now they found themselves much confused before all who were assembled at that time in the temple court. And their discomfiture was all the more apparent when they returned to Jesus, saying: “Concerning the baptism of John, we cannot answer; we do not know.” And they so answered the Master because they had reasoned among themselves: If we shall say from heaven, then will he say, Why did you not believe him, and perchance will add that he received his authority from John; and if we shall say from men, then might the multitude turn upon us, for most of them hold that John was a prophet; and so they were compelled to come before Jesus and the people confessing that they, the religious teachers and leaders of Israel, could not (or would not) express an opinion about John’s mission. And when they had spoken, Jesus, looking down upon them, said, “Neither will I tell you by what authority I do these things.”
173:2.6 (1892.3) Jesus havde aldrig til hensigt at appellere til Johannes for sin myndighed; Johannes var aldrig blevet ordineret af jødernes råd. Jesu myndighed var i sig selv og i sin Faders evige overherredømme.		173:2.6 (1892.3) Jesus never intended to appeal to John for his authority; John had never been ordained by the Sanhedrin. Jesus’ authority was in himself and in his Father’s eternal supremacy.
173:2.7 (1892.4) Jesus brugte denne metode til at håndtere sine modstandere, han havde ikke til hensigt at undvige spørgsmålet. I første omgang kan det synes, som om han var skyldig i en mesterlig undvigelse af spørgsmålet, men det var det ikke. Jesus var aldrig tilbøjelig til at opnå uberettiget fordel selv for sine fjender. Ved denne tilsyneladende undvigelse, gav han næsten alle sine tilhørere svar på farisæernes spørgsmål om myndigheden bag hans mission. De havde hævdet, at han optrådte med myndighed fra djævleprinsen. Jesus havde gentagne gange hævdet, at al hans undervisning og alt hans arbejde blev udført med magt og myndighed fra hans Fader i himlen. Dette nægtede de jødiske ledere at acceptere og forsøgte at få ham til at indrømme, at han var en uregelmæssig lærer siden han aldrig var blevet sanktioneret af jødernes råd. Selv om han ikke havde krav på at få sin myndighed fra Johannes, da han svarede dem, som han gjorde, tilfredsstillede han folk så meget med denne antydning, at hans fjenders bestræbelser på at fange ham effektivt blev vendt mod dem selv, og i høj grad miskrediterede dem i øjnene af alle, der var til stede.		173:2.7 (1892.4) In employing this method of dealing with his adversaries, Jesus did not mean to dodge the question. At first it may seem that he was guilty of a masterly evasion, but it was not so. Jesus was never disposed to take unfair advantage of even his enemies. In this apparent evasion he really supplied all his hearers with the answer to the Pharisees’ question as to the authority behind his mission. They had asserted that he performed by authority of the prince of devils. Jesus had repeatedly asserted that all his teaching and works were by the power and authority of his Father in heaven. This the Jewish leaders refused to accept and were seeking to corner him into admitting that he was an irregular teacher since he had never been sanctioned by the Sanhedrin. In answering them as he did, while not claiming authority from John, he so satisfied the people with the inference that the effort of his enemies to ensnare him was effectively turned upon themselves and was much to their discredit in the eyes of all present.
173:2.8 (1892.5) Det var denne Mesterens genialitet til at håndtere sine modstandere, der gjorde dem så bange for ham. De forsøgte ikke på flere spørgsmål den dag; de trak sig tilbage til at fortsætte drøftelserne indbyrdes. Men det tog ikke lang tid for menneskerne at skelne mellem Mesterens moralske majestæt og den intrigante hykleri af hans fjender. Men udrensningen af templet havde ført saddukæerne over på farisæernes side med hensyn til gennemførelse af planen om at tilintetgøre Jesus og saddukæerne repræsenterede nu flertallet i jødernes råd.		173:2.8 (1892.5) And it was this genius of the Master for dealing with his adversaries that made them so afraid of him. They attempted no more questions that day; they retired to take further counsel among themselves. But the people were not slow to discern the dishonesty and insincerity in these questions asked by the Jewish rulers. Even the common folk could not fail to distinguish between the moral majesty of the Master and the designing hypocrisy of his enemies. But the cleansing of the temple had brought the Sadducees over to the side of the Pharisees in perfecting the plan to destroy Jesus. And the Sadducees now represented a majority of the Sanhedrin.
3. Lignelsen om de to sønner ^top		3. Parable of the Two Sons ^top
173:3.1 (1893.1) Da de skumlende farisæere stod der i stilhed foran Jesus, så han ned på dem og sagde: ”Fordi du er i tvivl om Johannes mission og er fjendtligt indstillet over for Menneskesønnens undervisning og gerninger, lyt, mens jeg fortæller en lignelse for dig: En mægtig og respekterede jordejere havde to sønner, og da han ønskede at få hjælp af sine sønner til at styre sine store godser, kom han til en af dem og sagde: ´Min søn, gå ud og arbejd i vingården i dag. ´Men den tankeløse søn svarede sin far og sagde: 'Nej, det vil jeg ikke´, men bagefter fortrød han og gik. Da faderen havde fundet sin ældste søn, sagde han ligeledes til ham: ´Søn, gå ud og arbejd i vingården i dag. Denne hykleriske og utro søn svarede: ´Ja far, jeg vil gå. ´Men da hans far var gået, gik han ikke. Lad mig spørge dig, hvilke af disse sønner gjorde virkelig deres faders vilje?”		173:3.1 (1893.1) As the caviling Pharisees stood there in silence before Jesus, he looked down on them and said: “Since you are in doubt about John’s mission and arrayed in enmity against the teaching and the works of the Son of Man, give ear while I tell you a parable: A certain great and respected landholder had two sons, and desiring the help of his sons in the management of his large estates, he came to one of them, saying, ‘Son, go work today in my vineyard.’ And this unthinking son answered his father, saying, ‘I will not go’; but afterward he repented and went. When he had found his older son, likewise he said to him, ‘Son, go work in my vineyard.’ And this hypocritical and unfaithful son answered, ‘Yes, my father, I will go.’ But when his father had departed, he went not. Let me ask you, which of these sons really did his father’s will?”
173:3.2 (1893.2) Folket svarede med én stemme og sagde: ”Den første.” Da sagde Jesus: ”Netop, og nu erklærer jeg, at selv om toldere og prostituerede synes at afvise invitationen til omvendelse, vil de vide, at de er på den forkerte vej og gå ind i Guds rige før jer, som med store prætentioner foregiver at tjene Faderen i himlen, mens du nægter at gøre Faderens gerninger. Det var ikke jer, farisæere og skriftkloge, der troede Johannes, men snarere toldere og syndere. Heller ikke tror du på min undervisning, men de almindelige mennesker hører med glæde mine ord.”		173:3.2 (1893.2) And the people spoke with one accord, saying, “The first son.” And then said Jesus: “Even so; and now do I declare that the publicans and harlots, even though they appear to refuse the call to repentance, shall see the error of their way and go on into the kingdom of God before you, who make great pretensions of serving the Father in heaven while you refuse to do the works of the Father. It was not you, the Pharisees and scribes, who believed John, but rather the publicans and sinners; neither do you believe my teaching, but the common people hear my words gladly.”
173:3.3 (1893.3) Jesus foragtede ikke farisæerne og saddukæerne som personer. Hvad han ønskede, var at miskreditere deres systemer til undervisning og skikke. Han var ikke fjendtlig over for nogen, men her indtræf det uundgåelige sammenstød mellem en ny og levende religion, der udgik fra ånden og den ældre religion, der var baseret på ceremonier, traditioner og autoritet.		173:3.3 (1893.3) Jesus did not despise the Pharisees and Sadducees personally. It was their systems of teaching and practice which he sought to discredit. He was hostile to no man, but here was occurring the inevitable clash between a new and living religion of the spirit and the older religion of ceremony, tradition, and authority.
173:3.4 (1893.4) Under hele tiden stod de tolv apostle nær Mesteren, men de deltog ikke på nogen måde i disse hændelser. Hver af de tolv reagerede på sin særegne måde på begivenhederne i disse sidste dage af Jesu gerning i kødet, og hver enkelt adlød også Mesterens befaling om at afholde sig fra alle offentlige undervisning og prædiken i løbet af denne påskeuge.		173:3.4 (1893.4) All this time the twelve apostles stood near the Master, but they did not in any manner participate in these transactions. Each one of the twelve was reacting in his own peculiar way to the events of these closing days of Jesus’ ministry in the flesh, and each one likewise remained obedient to the Master’s injunction to refrain from all public teaching and preaching during this Passover week.
4. Lignelsen om den fraværende jordejer ^top		4. Parable of the Absent Landlord ^top
173:4.1 (1893.5) Da de ledende farisæere og de skriftkloge, som havde forsøgt at fælde Jesus med deres spørgsmål havde lyttet til historien om de to sønner, trak de sig tilbage for at fortsætte deres drøftelser, mens Mesteren vendte sin opmærksomhed mod den lyttende folkemængde og fortalte en anden lignelse:		173:4.1 (1893.5) When the chief Pharisees and the scribes who had sought to entangle Jesus with their questions had finished listening to the story of the two sons, they withdrew to take further counsel, and the Master, turning his attention to the listening multitude, told another parable:
173:4.2 (1893.6) ”Der var en god mand, der var jordejer, og han plantede en vingård. Han indhegnede den, gravede en udgravning til vinpressen og byggede et vagttårn til vagterne. Så lejede han vingården ud til nogle lejere, mens han foretog en lang rejse til et andet land. Da høsttiden nærmede sig, sendte han sine tjenere til lejerne for at indsamle sin leje. Men lejerne holdt råd indbyrdes og nægtede at give disse tjenere den del af vinhøsten, der tilhørte deres herre; i stedet greb de hans tjenere og piskede en af dem, stenede den anden og sendte resten væk tomhændet. Og da ejeren hørte om alt dette, sendte han andre, mere betroede tjenere til at gøre op med disse ondsindede lejere, men de blev også slået blodige og behandlet skammeligt. Og derefter sendt jordejeren sin foretrukne tjener, sin forvalter og ham dræbte de. Og alligevel med tålmodighed og overbærenhed sendte han mange andre ansatte, men de accepterede ikke nogen af dem. Nogle pryglede de, andre dræbte de, og da ejeren var blevet behandlet på denne måde, besluttede han at sende sin søn for at gøre op med disse utaknemmelige lejere, og sagde til sig selv: ”De kan mishandle mine tjenere, men min elskede søn vil de helt sikkert vise respekt.” Men da disse forstokkede og ondsindede lejere så sønnen, sagde de til sig selv, ”Dette er arvingen; kom lad os dræbe ham, og arven er vores.” Så tog de fat i ham, smed ham ud af vingården og slog ham ihjel. Når nu vingårdens ejer hører, hvordan de har afvist og dræbt hans søn, hvad gør han da med disse utaknemmelige og ondsindede lejere?”		173:4.2 (1893.6) “There was a good man who was a householder, and he planted a vineyard. He set a hedge about it, dug a pit for the wine press, and built a watchtower for the guards. Then he let this vineyard out to tenants while he went on a long journey into another country. And when the season of the fruits drew near, he sent servants to the tenants to receive his rental. But they took counsel among themselves and refused to give these servants the fruits due their master; instead, they fell upon his servants, beating one, stoning another, and sending the others away empty-handed. And when the householder heard about all this, he sent other and more trusted servants to deal with these wicked tenants, and these they wounded and also treated shamefully. And then the householder sent his favorite servant, his steward, and him they killed. And still, in patience and with forbearance, he dispatched many other servants, but none would they receive. Some they beat, others they killed, and when the householder had been so dealt with, he decided to send his son to deal with these ungrateful tenants, saying to himself, ‘They may mistreat my servants, but they will surely show respect for my beloved son.’ But when these unrepentant and wicked tenants saw the son, they reasoned among themselves: ‘This is the heir; come, let us kill him and then the inheritance will be ours.’ So they laid hold on him, and after casting him out of the vineyard, they killed him. When the lord of that vineyard shall hear how they have rejected and killed his son, what will he do to those ungrateful and wicked tenants?”
173:4.3 (1894.1) Da folk hørte denne lignelse og spørgsmålet som Jesus spurgte sagde de: ”Han vil dræbe de elendige mænd, og leje sin vingård ud til andre og ærlige landmænd, der giver ham hans andel af høsten på det rigtige tidspunkt.” Og da nogle af tilhørerne indså, at lignelsen handlede om den jødiske nation og dens behandling af profeterne og af den forestående afvisning af Jesus og rigets evangelium, sagde de med sorg: ”Gud forbyde, at vi skal fortsætte med at gøre disse ting.”		173:4.3 (1894.1) And when the people heard this parable and the question Jesus asked, they answered, “He will destroy those miserable men and let out his vineyard to other and honest farmers who will render to him the fruits in their season.” And when some of them who heard perceived that this parable referred to the Jewish nation and its treatment of the prophets and to the impending rejection of Jesus and the gospel of the kingdom, they said in sorrow, “God forbid that we should go on doing these things.”
173:4.4 (1894.2) Jesus så, en gruppe af saddukæere og farisæere banede sig vej gennem mængden, og han gjorde et kort stop, indtil de kom tættere på ham og sagde: ”I ved, hvordan jeres fædre afviste profeterne, og I ved udmærket, at I har besluttet i jeres hjerter at afvise Menneskesønnen.” Og Jesus så med et søgende blik på præsterne og de ældste, som stod i nærheden af ham og sagde: ”Har I aldrig læst hvad der er skrevet i skriften om den sten, som bygningsmændene forkastede, og så, da folket havde fundet den, gjort den til hjørnestenen? Og derfor vil jeg advare jer endnu engang, at hvis I fortsætter med at afvise dette evangelium, så vil Guds rige snart blive taget væk fra jer og givet til et folk, der er villige til at modtage de gode nyheder og bære åndens frugter. Og der er et mysterium forbundet med denne sten, for den, der falder over den og derefter bliver smadret, skal frelses; men den som stenen falder på, vil smuldre til støv og hans aske spredes for alle vinde.”		173:4.4 (1894.2) Jesus saw a group of the Sadducees and Pharisees making their way through the crowd, and he paused for a moment until they drew near him, when he said: “You know how your fathers rejected the prophets, and you well know that you are set in your hearts to reject the Son of Man.” And then, looking with searching gaze upon those priests and elders who were standing near him, Jesus said: “Did you never read in the Scripture about the stone which the builders rejected, and which, when the people had discovered it, was made into the cornerstone? And so once more do I warn you that, if you continue to reject this gospel, presently will the kingdom of God be taken away from you and be given to a people willing to receive the good news and to bring forth the fruits of the spirit. And there is a mystery about this stone, seeing that whoso falls upon it, while he is thereby broken in pieces, shall be saved; but on whomsoever this stone falls, he will be ground to dust and his ashes scattered to the four winds.”
173:4.5 (1894.3) Da farisæerne hørte disse ord, forstod de, at Jesus henviste til dem selv og de andre jødiske ledere. De havde stor lyst til at arrestere ham, her og nu, men de frygtede for mængden. Men de var så vrede over Mesterens ord, at de trak sig tilbage for igen at rådføre sig indbyrdes, hvordan de kunne dræbe ham. Denne aften forenede både saddukæerne og farisæerne sig om en fælles plan for den næste dag at få ham i fælden.		173:4.5 (1894.3) When the Pharisees heard these words, they understood that Jesus referred to themselves and the other Jewish leaders. They greatly desired to lay hold on him then and there, but they feared the multitude. However, they were so angered by the Master’s words that they withdrew and held further counsel among themselves as to how they might bring about his death. And that night both the Sadducees and the Pharisees joined hands in the plan to entrap him the next day.
5. Lignelsen om bryllupsfesten ^top		5. Parable of the Marriage Feast ^top
173:5.1 (1894.4) Efter at de skriftkloge og herskere havde trukket sig, vendte Jesus tilbage til de forsamlede folkemængde og fortalte lignelsen om bryllupsfesten. Han sagde,		173:5.1 (1894.4) After the scribes and rulers had withdrawn, Jesus addressed himself again to the assembled crowd and spoke the parable of the wedding feast. He said:
173:5.2 (1894.5) ”Himmelriget kan sammenlignes med en konge, der holdt et bryllup for sin søn og udsendte budbringere for at bede dem om at komme, som allerede var blevet inviteret til brylluppet. Budbringeren sagde: ”Alt er klar til bryllupsfesten i kongens palads.” Nu afviste mange af dem, der tidligere havde lovet at deltage, denne gang at komme. Da kongen hørte disse afvisninger af hans invitation sendte han andre tjenere og budbringere, og sagde: ”Fortæl alle dem der var inviteret til at komme, for se, jeg har arrangeret måltidet; mine okser og fedekalve slagtet, og alt er klar til at fejre min søns forestående bryllup. ”Men igen foragtede de tankeløse denne invitation fra deres konge og gik deres egne veje, den ene gik til sin gård, den anden til sit keramikværksted, og andre til deres forretninger. Atter andre var ikke tilfredse med måden men forsømte kongens opfordring, og i åbent oprør tog de kongens sendebud og misbrugte dem skammeligt, dræbe endda nogle af dem. Og da kongen så, at hans udvalgte gæster, selv dem, der havde accepteret hans foreløbige invitation og havde lovet at deltage i brylluppet, endelig havde afvist hans invitationen og i oprør havde beslaglagt og dræbt hans udvalgte budbringere, blev han meget vred. Og så sendte den fornærmet konge sine hære og sine allieredes hære og befalede dem at ødelægge disse oprørske mordere og brænde deres by ned.		173:5.2 (1894.5) “The kingdom of heaven may be likened to a certain king who made a marriage feast for his son and dispatched messengers to call those who had previously been invited to the feast to come, saying, ‘Everything is ready for the marriage supper at the king’s palace.’ Now, many of those who had once promised to attend, at this time refused to come. When the king heard of these rejections of his invitation, he sent other servants and messengers, saying: ‘Tell all those who were bidden, to come, for, behold, my dinner is ready. My oxen and my fatlings are killed, and all is in readiness for the celebration of the forthcoming marriage of my son.’ But again did the thoughtless make light of this call of their king, and they went their ways, one to the farm, another to the pottery, and others to their merchandise. Still others were not content thus to slight the king’s call, but in open rebellion they laid hands on the king’s messengers and shamefully mistreated them, even killing some of them. And when the king perceived that his chosen guests, even those who had accepted his preliminary invitation and had promised to attend the wedding feast, had finally rejected his call and in rebellion had assaulted and slain his chosen messengers, he was exceedingly wroth. And then this insulted king ordered out his armies and the armies of his allies and instructed them to destroy these rebellious murderers and to burn down their city.
173:5.3 (1895.1) ”Og da han havde straffet dem, der havde foragtet hans invitation, besluttede han en ny dag for bryllupsfesten og sagde til sine budbringere:” De, der først blev inviteret til brylluppet var ikke værdige; gå derfor nu ud til vejkrydset og landevejen, og også uden for bygrænsen, og invitere så mange som du finder, byd selv disse fremmede at komme ind og deltage i bryllupsfesten.” Og så gik tjenerne ud på landevejene og afkrogene og samlede alle de mødte op, gode og dårlige, rige og fattige, så bryllupssalen endelig blev fyldt med villige gæster. Da alt var klar, kom kongen ind for at se gæsterne, og til hans store overraskelse, så han en mand, som ikke var iført bryllup tøj. Kongen, der villigt havde givet bryllup tøj til alle sine gæster, henvendte sig til manden og sagde: ”Min ven, hvordan kan du komme ind som mit gæsterum på dette tidspunkt uden at have bryllupsklæder på dig?” Og den uforberedte mand kunne ikke svare. Da sagde kongen til tjenerne: ”Smid denne tankeløs gæst ud fra mit hus til at dele skæbne med alle andre, der har forsmået min gæstfrihed og afvist min invitation. Jeg ønsker ikke andre her end dem, der gerne acceptere min invitation og som gør mig den ære at bære de gæsteklæder, som jeg så villigt har leveret til alle.’ ”		173:5.3 (1895.1) “And when he had punished those who spurned his invitation, he appointed yet another day for the wedding feast and said to his messengers: ‘They who were first bidden to the wedding were not worthy; so go now into the parting of the ways and into the highways and even beyond the borders of the city, and as many as you shall find, bid even these strangers to come in and attend this wedding feast.’ And then these servants went out into the highways and the out-of-the-way places, and they gathered together as many as they found, good and bad, rich and poor, so that at last the wedding chamber was filled with willing guests. When all was ready, the king came in to view his guests, and much to his surprise he saw there a man without a wedding garment. The king, since he had freely provided wedding garments for all his guests, addressing this man, said: ‘Friend, how is it that you come into my guest chamber on this occasion without a wedding garment?’ And this unprepared man was speechless. Then said the king to his servants: ‘Cast out this thoughtless guest from my house to share the lot of all the others who have spurned my hospitality and rejected my call. I will have none here except those who delight to accept my invitation, and who do me the honor to wear those guest garments so freely provided for all.’”
173:5.4 (1895.2) Da Jesus havde sagt denne lignelse, ville han netop bede publikum om at sprede sig, da en velvillig troende banede sig vej mod ham gennem mængden og sagde: ”Men, Mester, hvordan skal vi vide om alt dette? Hvordan kan vi være klar til kongens invitation? Hvad tegn kan du vise os, så vi kan vide, at du er Guds søn?” Da Mesteren hørte dette, sagde han: ”En enkelt tegn skal der gives jer.” Så pegede han på sin egen krop og fortsatte: ”Riv dette ned tempel og jeg vil bygge det igen på tre dage.” Men de forstod ham ikke, og da de spredtes, talte de med hverandre og sagde: ”I næsten halvtreds år har dette tempel været under opbygning og alligevel siger han at han skal bryde det ned og bygge det igen på tre dage.” Selv hans egne apostle forstod ikke betydningen af denne udtalelse, men senere, efter hans opstandelse, huskede de, hvad han havde sagt.		173:5.4 (1895.2) After speaking this parable, Jesus was about to dismiss the multitude when a sympathetic believer, making his way through the crowds toward him, asked: “But, Master, how shall we know about these things? how shall we be ready for the king’s invitation? what sign will you give us whereby we shall know that you are the Son of God?” And when the Master heard this, he said, “Only one sign shall be given you.” And then, pointing to his own body, he continued, “Destroy this temple, and in three days I will raise it up.” But they did not understand him, and as they dispersed, they talked among themselves, saying, “Almost fifty years has this temple been in building, and yet he says he will destroy it and raise it up in three days.” Even his own apostles did not comprehend the significance of this utterance, but subsequently, after his resurrection, they recalled what he had said.
173:5.5 (1895.3) Klokken fire om eftermiddagen, vinkede Jesus til sine apostle og antydede, at han ønskede at forlade templet og gå til Betania for deres aftensmad og hvile for natten. På vej op ad Oliebjerget instruerede Jesus Andreas, Filip og Thomas, at de den næste dag skulle etablere en lejr nærmere byen, som de kunne bruge i resten af påskeugen. Ifølge denne instruktion slog de næste morgen deres telte op i en slugt på en bjergside med udsigt over den offentlige park Getsemane, på et markområde, der tilhørte Simon i Betania.		173:5.5 (1895.3) About four o’clock this afternoon Jesus beckoned to his apostles and indicated that he desired to leave the temple and to go to Bethany for their evening meal and a night of rest. On the way up Olivet Jesus instructed Andrew, Philip, and Thomas that, on the morrow, they should establish a camp nearer the city which they could occupy during the remainder of the Passover week. In compliance with this instruction the following morning they pitched their tents in the hillside ravine overlooking the public camping park of Gethsemane, on a plot of ground belonging to Simon of Bethany.
173:5.6 (1896.1) Igen var det en tavs gruppe af jøder, som denne mandag aften gik op ad den vestlige skråning af Oliebjerget. Disse tolv mænd begyndte, som aldrig før, at føle, at noget tragisk var ved at ske. Mens den dramatiske udrensning af templet i de tidlige morgentimer havde vakt deres håb om at se Mesteren hævde sig selv og manifestere sine mægtige kræfter, fungerede begivenhederne hele eftermiddagen kun som et antiklimaks i, at de alle viste, at de jødiske myndigheder sikkert ville afvise Jesus prædiken. Apostlene var fængslet af spænding og en frygtelig usikkerhed holdt dem fast. De indså, at kun et par korte dage kunne ligge mellem gårsdagens begivenheder og krakket i en forestående undergang. De følte alle, at noget forfærdeligt snart ville ske, men de vidste ikke, hvad de kunne forvente. De gik til deres forskellige steder for hvile, men de sov ikke meget. Selv Alpheus tvillingerne var omsider bragt til den erkendelse, at begivenhederne i Mesterens liv hurtigt bevægede sig hen mod deres endelige kulmination.		173:5.6 (1896.1) Again it was a silent group of Jews who made their way up the western slope of Olivet on this Monday night. These twelve men, as never before, were beginning to sense that something tragic was about to happen. While the dramatic cleansing of the temple during the early morning had aroused their hopes of seeing the Master assert himself and manifest his mighty powers, the events of the entire afternoon only operated as an anticlimax in that they all pointed to the certain rejection of Jesus’ teaching by the Jewish authorities. The apostles were gripped by suspense and were held in the firm grasp of a terrible uncertainty. They realized that only a few short days could intervene between the events of the day just passed and the crash of an impending doom. They all felt that something tremendous was about to happen, but they knew not what to expect. They went to their various places for rest, but they slept very little. Even the Alpheus twins were at last aroused to the realization that the events of the Master’s life were moving swiftly toward their final culmination.