Kapitel 173		Paper 173
Mandagen I Jerusalem		Monday in Jerusalem
173:0.1 (1888.1) TIDLIGT denne mandag morgen samledes Jesus og apostlene efter aftale hos Simon i Betania, og efter en kort konference begav de sig på vej mod Jerusalem. De tolv var underligt tavse, da de gik mod templet; de var ikke kommet sig over oplevelsen den foregående dag. De var forventningsfulde, frygtsomme og dybt påvirkede af en vis følelse af afstandtagen, der voksede ud af Mesterens pludselige ændring af taktik, kombineret med hans instruktion om, at de ikke skulle deltage i offentlig 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 denne gruppe rejste ned ad Oliebjerget, førte Jesus an, og apostlene fulgte tæt efter i meditativ stilhed. Der var kun én tanke i hovedet på alle undtagen Judas Iskariot, og det var: Hvad vil Mesteren gøre i dag? Judas’ eneste opslugende tanke var: Hvad skal jeg gøre? Skal jeg fortsætte med Jesus og mine medarbejdere, eller skal jeg trække mig tilbage? Og hvis jeg skal holde op, hvordan skal jeg så bryde op?		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) Klokken var omkring ni på denne smukke morgen, da disse mænd ankom til templet. De gik straks hen til den store forgård, hvor Jesus så ofte underviste, og efter at have hilst på de troende, der ventede på ham, gik Jesus op på en af undervisningsplatformene og begyndte at tale til den forsamlede skare. Apostlene trak sig lidt tilbage 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 enorm kommerciel trafik var vokset op i forbindelse med gudstjenesterne og ceremonierne i templet. Der var forretningen med at skaffe passende dyr til de forskellige ofringer. Selvom det var tilladt for en tilbeder at bringe sit eget offer, var det stadig en kendsgerning, at dette dyr skulle være fri for enhver “plet” i henhold til den levitiske lov og som fortolket af templets officielle inspektører. Mangen en tilbeder havde oplevet den ydmygelse at få sit angiveligt perfekte dyr afvist af tempelinspektørerne. Det blev derfor en mere almindelig praksis at købe offerdyr i templet, og selv om der var flere stationer på den nærliggende Oliebjerget, hvor man kunne købe dem, var det blevet moderne at købe dyrene direkte fra templets stalde. Efterhånden var der opstået en skik med at sælge alle slags offerdyr i tempelgården. På den måde var der opstået en omfattende forretning, som gav enorme fortjenester. En del af denne fortjeneste blev reserveret til tempelkassen, men den største del gik indirekte i hænderne på 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) Dette salg af dyr i templet blomstrede, for når den troende købte et sådant dyr, skulle der ikke betales flere gebyrer, selv om prisen kunne være noget høj, og han kunne være sikker på, at det påtænkte offer ikke ville blive afvist på grund af reelle eller tekniske fejl. På et eller andet tidspunkt blev systemer med ublu overpriser praktiseret over for almindelige mennesker, især under de store nationale fester. På et tidspunkt gik de grådige præster så vidt som til at kræve, hvad der svarede til værdien af en uges arbejde for et par duer, som skulle have været solgt til de fattige for et par øre. “Annas sønner” var allerede begyndt at etablere deres basarer på templets område, netop de handelspladser, som bestod, indtil de til sidst blev væltet af en pøbel tre år før selve templets ødelæggelse.		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 handelsvarer var ikke den eneste måde, hvorpå templets forgårde blev vanhelliget. På dette tidspunkt opstod der et omfattende system af bankvirksomhed og kommerciel udveksling, som foregik lige inden for templets område. Og alt dette skete på følgende måde: Under det asmonæiske dynasti prægede jøderne deres egne sølvpenge, og det var blevet praksis at kræve, at tempelafgiften på en halv shekel og alle andre tempelafgifter skulle betales med denne jødiske mønt. Denne regel krævede, at vekselerere skulle have licens til at veksle de mange slags valuta, der var i omløb i Palæstina og andre provinser i Romerriget, til denne ortodokse shekel af jødisk mønt. Tempelskatten, som skulle betales af alle undtagen kvinder, slaver og mindreårige, var en halv shekel, 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. På samme måde tjente disse tempelbankierer på veksling af alle penge, der var beregnet til køb af offerdyr og til betaling af løfter og ofringer.		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 tempelpengevekslere drev ikke kun en regulær bankforretning for at tjene penge på at veksle mere end tyve slags penge, som de besøgende pilgrimme med jævne mellemrum bragte til Jerusalem, men de var også involveret i alle andre former for transaktioner i forbindelse med bankvirksomhed. Både templets skatkammer og templets herskere tjente stort på disse kommercielle aktiviteter. Det var ikke ualmindeligt, for templets statskasse at indeholde hvad der svarer til mere end halvfjerds millioner kroner, mens almindelige mennesker hensygnede 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 forsamling af vekselerere, handelsmænd og kvægsælgere forsøgte Jesus denne mandag morgen at undervise i evangeliet om det himmelske rige. Han var ikke den eneste, der tog afstand fra denne vanhelligelse af templet; det almindelige folk, især de jødiske besøgende fra fremmede provinser, tog også inderligt afstand fra denne profithungrende vanhelligelse af deres nationale gudshus. På dette tidspunkt holdt det jødiske råd selv sine regelmæssige møder i et kammer omgivet af al denne larm og forvirring fra handel og byttehandel.		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) Da Jesus skulle til at begynde sin tale, skete der to ting, som fangede hans opmærksomhed. Ved pengebordet hos en nærliggende vekselerer var der opstået et voldsomt og ophedet skænderi om en jøde fra Alexandria, der angiveligt havde taget for meget for pengene, mens luften i samme øjeblik blev flænget af brølene fra en flok på omkring hundrede okser, der blev drevet fra en del af dyrefolden til en anden. Mens Jesus tavst, men eftertænksomt betragtede denne scene af handel og forvirring, så han tæt på en enfoldig galilæer, en mand, han engang havde talt med i Iron, blive latterliggjort og skubbet rundt med af hovmodige og påståede overlegne jøder; og alt dette kombinerede sig til at fremkalde et af disse mærkelige og periodiske oprør af indignerede følelser i Jesu sjæl.		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 stor forbløffelse for sine apostle, der stod tæt ved, og som afstod fra at deltage i det, der snart fulgte, trådte Jesus ned fra undervisningsplatformen og gik over til drengen, der drev kvæget gennem forgården, tog pisken med snore fra ham og drev hurtigt dyrene ud af templet. Men det var ikke alt; han gik majestætisk hen til den fjerneste kvægfold for øjnene af de tusinder, der var forsamlet i tempelgården, og fortsatte med at åbne portene til alle staldene og drive de indespærrede dyr ud. På dette tidspunkt var de forsamlede pilgrimme helt oppe at køre, og under højlydte råb bevægede de sig mod basarerne og begyndte at vælte pengevekslernes borde. På mindre end fem minutter var al handel blevet fejet ud af templet. Da de nærliggende romerske vagter dukkede op på scenen, var alt stille, og folkemængderne var blevet ordentlige; Jesus vendte tilbage til talerstolen og talte til folkemængden: “I har i dag været vidner til det, der står skrevet i skrifterne: ‘Mit hus skal kaldes et bedehus for alle folkeslag, men I har gjort det til en røverhule.’”		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 nå at sige mere, brød den store forsamling ud i lovsang, og snart trådte en flok unge ud af mængden for at synge taknemmelige hymner over, at de profane og profitorienterede handelsfolk var blevet fordrevet fra det hellige tempel. På dette tidspunkt var nogle af præsterne ankommet til stedet, og en af dem sagde til Jesus: “Hører du ikke, hvad levitternes børn siger?” Og Mesteren svarede, “Har du aldrig læst, ‘Af spædbørns og småbørns mund er lovprisningen blevet fuldkommen’?” Og resten af den dag, mens Jesus underviste, stod der vagter ved hver eneste port, og de tillod ikke nogen at bære så meget som et tomt kar over tempelgården.		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 hændelser, blev de forbløffede. Så meget desto mere frygtede de Mesteren, og så meget desto mere besluttede de sig for at ødelægge ham. Men de var magtesløse. De vidste ikke, hvordan de skulle gennemføre hans død, for de frygtede i høj grad folkemængden, som nu så åbenlyst bifaldt hans omstyrtelse af de profane profitmagere. Og hele denne dag, en dag med stilhed og fred i tempelgården, hørte folket Jesu undervisning og hang bogstaveligt talt fast i 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 fra Jesu side var uforståelig for hans apostle. De var så forbløffede over denne pludselige og uventede handling fra deres Mesters side, at de under hele episoden forblev sammenkrøbet nær talerstolen; de løftede aldrig en hånd for at fremme denne renselse af templet. Hvis denne spektakulære begivenhed var sket dagen før, da Jesus triumferende ankom til templet som afslutning på sit tumultariske optog gennem byens porte, mens han blev højlydt hyldet af folkemængden, ville de have været klar til det, men da det skete, var de helt uforberedte på at deltage.		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 tempelrensning afslører Mesterens holdning til kommercialisering af religionsudøvelse såvel som hans afsky for alle former for uretfærdighed og profit på bekostning af de fattige og de ulærde. Denne episode viser også, at Jesus ikke så med milde øjne på afvisningen af at bruge magt for at beskytte flertallet af en given gruppe mennesker mod uretfærdige og slavebindende praksisser fra uretfærdige mindretal, som kan være i stand til at forskanse sig bag politisk, økonomisk eller kirkelig magt. Snedige, onde og beregnende mænd skal ikke have lov til at organisere sig for at udnytte og undertrykke dem, der på grund af deres idealisme ikke er indstillet på at ty til magt for at beskytte sig selv eller for 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) Om søndagen overrumplede det triumferende indtog i Jerusalem de jødiske ledere så meget, at de afstod fra at arrestere Jesus. I dag udsatte den spektakulære renselse af templet på samme måde effektivt Mesterens anholdelse. Dag for dag blev jødernes herskere mere og mere fast besluttede på at tilintetgøre ham, men de blev forstyrret af to bekymringer, som konspirerede om at udskyde slagets time. Ypperstepræsterne og de skriftkloge var uvillige til at arrestere Jesus offentligt af frygt for, at folkemængden skulle vende sig mod dem i et raseri af vrede; de frygtede også muligheden for, at de romerske vagter skulle blive tilkaldt for at nedkæmpe et folkeligt oprør.		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) Ved det jødiske råds middagsmøde blev man enstemmigt enige om, at Jesus hurtigt skulle tilintetgøres, eftersom ingen af Mesterens venner deltog i mødet. Men de kunne ikke blive enige om, hvornår og hvordan han skulle tages i forvaring. Til sidst blev de enige om at udpege fem grupper, der skulle gå ud blandt folket og forsøge at indvikle ham i hans undervisning eller på anden måde bringe ham i miskredit hos dem, der lyttede til hans undervisning. Omkring klokken to, da Jesus netop var begyndt på sin tale om “Den frihed slægtskabet giver,” kom en gruppe af disse ældste fra Israel hen til Jesus og afbrød ham på den sædvanlige måde og stillede dette spørgsmål: “Med hvilken autoritet gør du disse ting? Hvem har givet dig denne myndighed?”		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, at templets herskere og embedsmændene i det jødiske Sanhedrin stillede dette spørgsmål til enhver, der formastede sig til at undervise og optræde på den ekstraordinære måde, som havde været karakteristisk for Jesus, især hvad angik hans nylige opførsel med at rydde templet for al handel. Disse handlende og pengevekslere opererede alle med direkte licens fra de højeste magthavere, og en procentdel af deres fortjeneste skulle gå direkte i tempelkassen. Glem ikke, at autoritet var nøgleordet for hele jødedommen. Profeterne skabte altid problemer, fordi de så frimodigt formastede sig til at undervise uden autoritet, uden at være blevet behørigt instrueret i de rabbinske akademier og efterfølgende regelmæssigt ordineret af det jødiske råd. Mangel på denne autoritet i prætentiøs offentlig undervisning blev betragtet som tegn på enten uvidende overmod eller åbent oprør. På dette tidspunkt var det kun det jødiske råd, der kunne ordinere en ældste eller lærer, og en sådan ceremoni skulle finde sted i overværelse af mindst tre personer, der tidligere var blevet ordineret. En sådan ordination gav læreren titlen “rabbi” og kvalificerede ham også til at fungere som dommer og “binde og løse sådanne sager, som måtte blive bragt for ham til 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) Tempelherrerne kom hen til Jesus på denne eftermiddagstime og udfordrede ikke bare hans lære, men også hans handlinger. Jesus vidste godt, at netop disse mænd længe offentligt havde lært, at hans autoritet til at undervise var satanisk, og at alle hans mægtige gerninger var blevet udført af Djævleprinsens magt. Derfor begyndte Mesteren sit svar på deres spørgsmål med at stille dem et modspørgsmål. Jesus sagde: “Jeg vil også gerne stille jer et spørgsmål, og hvis I vil svare mig, vil jeg også fortælle jer, med hvilken myndighed jeg gør disse gerninger. Johannes dåb, hvor kom den fra? 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) Og da hans spørgere hørte dette, trak de sig til side for at rådføre sig med hinanden om, hvilket svar de skulle give. De havde tænkt sig at sætte Jesus i forlegenhed over for folkemængden, men nu var de meget forvirrede over for alle, der på det tidspunkt var forsamlet i tempelgården. Og deres forvirring var endnu mere tydelig, da de vendte tilbage til Jesus og sagde: “Hvad angår Johannes’ dåb, kan vi ikke svare; vi ved det ikke.” Og de svarede Mesteren sådan, fordi de havde ræsonneret med sig selv: Hvis vi siger fra himlen, vil han sige: Hvorfor troede I ikke på ham, og måske vil han tilføje, at han fik sin autoritet fra Johannes; og hvis vi siger fra mennesker, vil mængden måske vende sig imod os, for de fleste af dem mener, at Johannes var en profet; og derfor var de tvunget til at komme foran Jesus og folket og bekende, at de, Israels religiøse lærere og ledere, ikke kunne (eller ville) udtale sig om Johannes’ mission. Og da de havde talt, så Jesus ned på dem og sagde: “Jeg vil heller ikke fortælle jer, med hvilken myndighed jeg gør disse ting.”		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 om sin autoritet; Johannes var aldrig blevet ordineret af jødernes råd. Jesu autoritet lå i ham selv og i hans Faders evige overhøjhed.		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) Da Jesus brugte denne metode til at håndtere sine modstandere, var det ikke hans mening at undvige spørgsmålet. I første omgang kan det se ud, som om han gjorde sig skyldig i en mesterlig undvigelse, men sådan var det ikke. Jesus var aldrig indstillet på at udnytte selv sine fjender uretfærdigt. Med denne tilsyneladende undvigelse gav han i virkeligheden alle sine tilhørere svaret på farisæernes spørgsmål om autoriteten bag hans mission. De havde påstået, at han optrådte med autoritet fra djævleprinsen. Jesus havde gentagne gange hævdet, at al hans undervisning og alle hans gerninger var ved hans himmelske Faders kraft og autoritet. Det nægtede de jødiske ledere at acceptere, og de forsøgte at presse ham til at indrømme, at han var en ureglementeret lærer, eftersom han aldrig var blevet godkendt af det jødiske råd. Ved at svare dem, som han gjorde, uden at påberåbe sig autoritet fra Johannes, tilfredsstillede han folket med den slutning, at hans fjenders forsøg på at snøre ham effektivt blev vendt mod dem selv og var meget til deres miskredit i alle tilstedeværendes øjne.		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) Og det var denne geniale måde, Mesteren håndterede sine modstandere på, der gjorde dem så bange for ham. De forsøgte ikke at stille flere spørgsmål den dag; de trak sig tilbage for at rådføre sig med hinanden. Men folket var ikke sene til at gennemskue uærligheden og uoprigtigheden i disse spørgsmål, som de jødiske herskere stillede. Selv almindelige mennesker kunne ikke undgå at skelne mellem Mesterens moralske majestæt og hans fjenders planmæssige hykleri. Men tempelrensningen havde bragt saddukæerne over på farisæernes side i fuldførelsen af planen om at tilintetgøre Jesus. Og saddukæerne repræsenterede nu et flertal af 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 hånlige farisæere stod der i tavshed foran Jesus, så han ned på dem og sagde: “Eftersom I er i tvivl om Johannes mission og i fjendskab mod Menneskesønnens lære og gerninger, så hør efter, når jeg fortæller jer en lignelse: En stor og respekteret godsejer havde to sønner, og da han ønskede sønnernes hjælp til at forvalte sit store gods, kom han til den ene af dem og sagde: ‘Søn, gå ud og arbejd i dag i min vingård.’ Og denne ureflekterede søn svarede sin far og sagde: ‘Jeg vil ikke gå’; men bagefter angrede han og gik. Da han havde fundet sin ældste søn, sagde han også til ham: ‘Søn, gå hen og arbejd i min vingård.’ Og denne hykleriske og utro søn svarede: ‘Ja, min far, jeg vil gå. Men da hans far var gået, gik han ikke.’ Lad mig spørge jer, hvem af disse sønner gjorde virkelig sin fars 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) Og folket talte med én stemme og sagde: “Den første søn.” Og så sagde Jesus: “Ja, og nu erklærer jeg, at tolderne og skøgerne, selv om de tilsyneladende nægter at lade sig kalde til omvendelse, skal indse deres fejl og gå ind i Guds rige før jer, som gør store anstalter for at tjene Faderen i himlen, mens I nægter at gøre Faderens gerninger. Det var ikke jer, farisæerne og de skriftkloge, der troede på Johannes, men snarere tolderne og synderne; I tror heller ikke på min lære, men det jævne folk hører gerne 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 personligt. Det var deres læresystemer og praksis, han forsøgte at bringe i miskredit. Han var ikke fjendtligt indstillet over for nogen, men her opstod det uundgåelige sammenstød mellem en ny og levende åndsreligion og den ældre religion med 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) I al denne tid stod de tolv apostle tæt på Mesteren, men de deltog ikke på nogen måde i disse transaktioner. Hver enkelt af de tolv reagerede på sin egen særlige måde på begivenhederne i disse sidste dage af Jesu tjeneste i kødet, og hver enkelt forblev også lydig mod Mesterens påbud om at afholde sig fra al offentlig undervisning og forkyndelse i 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 øverste farisæere og de skriftkloge, som havde forsøgt at indvikle Jesus med deres spørgsmål, var færdige med at lytte til historien om de to sønner, trak de sig tilbage for at rådføre sig yderligere, og 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, som var husbond, og han plantede en vingård. Han satte en hæk omkring den, gravede en fordybning til vinpressen og byggede et vagttårn til vagterne. Så lejede han vingården ud til forpagtere, mens han tog på en lang rejse til et andet land. Og da frugtsæsonen nærmede sig, sendte han tjenere ud til forpagterne for at modtage hans leje. Men de rådførte sig med hinanden og nægtede at give disse tjenere de frugter, der tilkom deres herre; i stedet kastede de sig over hans tjenere, slog én, stenede en anden og sendte de andre tomhændede bort. Og da husbonden hørte om alt dette, sendte han andre og mere betroede tjenere for at tage sig af disse onde lejere, og de sårede dem og behandlede dem også skammeligt. Og så sendte husherren sin yndlingstjener, sin forvalter, og ham dræbte de. Med tålmodighed og overbærenhed sendte han mange andre tjenere af sted, men ingen ville de tage imod. Nogle slog de, andre dræbte de, og da husbonden var blevet behandlet sådan, besluttede han at sende sin søn for at tage sig af disse utaknemmelige lejere, idet han sagde til sig selv: ‘De kan mishandle mine tjenere, men de vil helt sikkert vise respekt for min elskede søn.’ Men da de ubodfærdige og onde lejere så sønnen, tænkte de: ‘Det er arvingen; kom, lad os slå ham ihjel, og så vil arven være vores.’ Så de greb fat i ham, og efter at have smidt ham ud af vingården, dræbte de ham. Når vingårdens herre hører, hvordan de har forkastet og dræbt hans søn, hvad vil han så gøre ved de utaknemmelige og onde forpagtere?”		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) Og da folket hørte denne lignelse og det spørgsmål, Jesus stillede, svarede de: “Han vil ødelægge disse elendige mænd og udleje sin vingård til andre og ærlige bønder, som vil give ham frugterne i deres sæson.” Og da nogle af dem, der hørte det, forstod, at denne lignelse henviste til den jødiske nation og dens behandling af profeterne og til den forestående afvisning af Jesus og evangeliet om riget, sagde de i sorg: “Gud forbyde, at vi skulle 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 saddukæere og farisæere bane sig vej gennem folkemængden, og han standsede et øjeblik, indtil de nærmede sig ham, da han sagde: “I ved, hvordan jeres fædre forkastede profeterne, og I ved godt, at jeres hjerter er indstillet på at forkaste Menneskesønnen.” Og så kiggede Jesus med et søgende blik på de præster og ældste, der stod tæt på ham, og sagde: “Har I aldrig læst i skriften om stenen, som bygmestrene forkastede, og som, da folket havde opdaget den, blev gjort til hjørnestenen? Og derfor advarer jeg jer endnu en gang om, at hvis I fortsætter med at afvise dette evangelium, vil Guds rige snart blive taget fra jer og givet til et folk, der er villigt til at modtage de gode nyheder og frembringe åndens frugter. Og der er et mysterium ved denne sten, for den, der falder på den, mens han bliver slået i stykker, skal blive frelst; men den, som denne sten falder på, skal knuses til støv, og hans aske skal 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 hentydede til dem selv og de andre jødiske ledere. De ønskede inderligt at gribe fat i ham på stedet, men de frygtede folkemængden. Men de blev så vrede over Mesterens ord, at de trak sig tilbage og rådførte sig yderligere med hinanden om, hvordan de kunne få ham dræbt. Og den nat gik både saddukæerne og farisæerne sammen om planen om at fange ham næste dag.		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) Da de skriftkloge og magthaverne havde trukket sig tilbage, henvendte Jesus sig igen til den 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 vis konge, der holdt bryllupsfest for sin søn og sendte bud efter dem, der tidligere var blevet inviteret til festen, og sagde: ‘Alt er klar til bryllupsmiddagen i kongens palads’. Men mange af dem, der engang havde lovet at komme, nægtede at komme på dette tidspunkt. Da kongen hørte om disse afvisninger af hans invitation, sendte han andre tjenere og budbringere af sted og sagde: ‘Sig til alle dem, der blev inviteret, at de skal komme, for se, min middag er klar. Mine okser og fedekreaturer er slagtet, og alt er parat til fejringen af min søns forestående ægteskab.’ Men igen tog de tankeløse let på denne opfordring fra deres konge, og de gik deres vej, en til gården, en anden til pottemageren, og andre til deres varer. Atter andre var ikke tilfredse med at lade hånt om kongens kald, men i åbent oprør lagde de hånd på kongens sendebud og mishandlede dem skammeligt, ja, de dræbte endda nogle af dem. Og da kongen så, at hans udvalgte gæster, selv dem, der havde accepteret hans indledende invitation og havde lovet at deltage i bryllupsfesten, til sidst havde afvist hans kald og i oprør havde overfaldet og dræbt hans udvalgte budbringere, blev han overordentlig vred. Og så beordrede denne fornærmede konge sine hære og sine allieredes hære ud og instruerede dem i at tilintetgøre 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 afvist hans invitation, fastsatte han endnu en dag til bryllupsfesten og sagde til sine budbringere: ‘De, der først blev inviteret til brylluppet, var ikke værdige; så gå nu ud på vejene og på landevejene og endda ud over byens grænser, og så mange, som I finder, skal I byde selv disse fremmede at komme ind og deltage i denne bryllupsfest.’ Og så gik disse tjenere ud på landevejene og de afsidesliggende steder, og de samlede så mange, som de fandt, gode og onde, rige og fattige, så bryllupskammeret til sidst blev fyldt med villige gæster. Da alt var klart, kom kongen ind for at se på sine gæster, og til sin store overraskelse så han en mand uden bryllupsklædning. Kongen, som havde sørget for bryllupstøj til alle sine gæster, henvendte sig til denne mand og sagde: ‘Min ven, hvordan kan det være, at du kommer ind i mit gæsteværelse ved denne lejlighed uden bryllupstøj?’ Og denne uforberedte mand var målløs. Så sagde kongen til sine tjenere: ‘Smid denne tankeløse gæst ud af mit hus, så han kan dele skæbne med alle de andre, der har forkastet min gæstfrihed og afvist mit kald. Jeg vil ikke have andre her end dem, der med glæde tager imod min invitation, og som gør mig den ære at bære de gæsteklæder, der så frit er stillet til rådighed for 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) Efter at have fortalt denne lignelse var Jesus ved at afvise folkemængden, da en sympatisk troende, der banede sig vej gennem mængden hen til ham, spurgte: “Men Mester, hvordan skal vi vide det? Hvordan skal vi være klar til kongens invitation? Hvilket tegn vil du give os, så vi ved, at du er Guds Søn?” Og da Mesteren hørte dette, sagde han: “Der skal kun gives jer ét tegn.” Og så pegede han på sin egen krop og fortsatte: “Ødelæg dette tempel, og om tre dage vil jeg rejse det op.” Men de forstod ham ikke, og da de spredtes, talte de med hinanden og sagde: “Næsten halvtreds år har dette tempel været under opførelse, og alligevel siger han, at han vil ødelægge det og rejse det op 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) Omkring klokken fire denne eftermiddag vinkede Jesus til sine apostle og antydede, at han ønskede at forlade templet og tage til Betania til deres aftensmåltid og en nats hvile. På vej op ad Oliebjerget instruerede Jesus Andreas, Filip og Thomas om, at de i morgen skulle etablere en lejr tættere på byen, som de kunne bruge i resten af påskeugen. I overensstemmelse med denne instruks slog de næste morgen deres telte op i bjergskråningen med udsigt over den offentlige park Gethsemane på en grund, der tilhørte Simon fra 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 jøder, der gik op ad den vestlige skråning af Oliebjerget denne mandag aften. Disse tolv mænd var som aldrig før begyndt at fornemme, at noget tragisk var ved at ske. Mens den dramatiske renselse af templet tidligt om morgenen havde vakt deres håb om at se Mesteren hævde sig og manifestere sine mægtige kræfter, fungerede hele eftermiddagens begivenheder kun som et antiklimaks, idet de alle pegede på de jødiske myndigheders sikre afvisning af Jesu lære. Apostlene var grebet af spænding og blev holdt i et fast greb af en frygtelig usikkerhed. De indså, at der kun kunne gå nogle få dage mellem begivenhederne den dag, der netop var gået, og en forestående undergang. De følte alle, at noget enormt var ved at ske, men de vidste ikke, hvad de kunne forvente. De gik til deres forskellige steder for at hvile sig, men de sov meget lidt. Selv Alfeustvillingerne blev til sidst vækket af erkendelsen af, at begivenhederne i Mesterens liv hastigt bevægede sig 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.