Kapitel 93		Paper 93
Makiventa Melkisedek		Machiventa Melchizedek
93:0.1 (1014.1) MELKISEDEKERNE er almindeligt kendt som nødsønner, for de deltager i en forbløffende række aktiviteter på verdenerne i et lokalunivers. Når der opstår et ekstraordinært problem, eller når noget usædvanligt skal forsøges, er det ret ofte en Melkisedek, der accepterer opgaven. Melkisedek-sønnernes evne til at fungere i nødsituationer og på vidt forskellige niveauer i universet, selv på det fysiske niveau af personlighedsmanifestation, er særegen for deres orden. Kun Livsbærerne deler i nogen grad denne metamorfiske rækkevidde af personlighedsfunktion.		93:0.1 (1014.1) THE Melchizedeks are widely known as emergency Sons, for they engage in an amazing range of activities on the worlds of a local universe. When any extraordinary problem arises, or when something unusual is to be attempted, it is quite often a Melchizedek who accepts the assignment. The ability of the Melchizedek Sons to function in emergencies and on widely divergent levels of the universe, even on the physical level of personality manifestation, is peculiar to their order. Only the Life Carriers share to any degree this metamorphic range of personality function.
93:0.2 (1014.2) Melkisedek-ordenen for universets sønner har været overordentlig aktiv på Urantia. Et korps på tolv tjente sammen med Livsbærerne. Et senere korps på tolv blev modtagere for jeres verden kort efter Caligastias løsrivelse og fortsatte med at have autoritet indtil Adam og Evas tid. Disse tolv Melkisedeks vendte tilbage til Urantia, da Adam og Eva svigtede, og de fortsatte derefter som planetariske modtagere helt frem til den dag, hvor Jesus af Nazaret, som Menneskesønnen, blev Urantias titulære planetariske prins.		93:0.2 (1014.2) The Melchizedek order of universe sonship has been exceedingly active on Urantia. A corps of twelve served in conjunction with the Life Carriers. A later corps of twelve became receivers for your world shortly after the Caligastia secession and continued in authority until the time of Adam and Eve. These twelve Melchizedeks returned to Urantia upon the default of Adam and Eve, and they continued thereafter as planetary receivers on down to the day when Jesus of Nazareth, as the Son of Man, became the titular Planetary Prince of Urantia.
1. Makiventas inkarnation ^top		1. The Machiventa Incarnation ^top
93:1.1 (1014.3) Den åbenbarede sandhed var truet af udryddelse i de årtusinder, der fulgte efter den adamiske missions fiasko på Urantia. Selv om menneskeracerne gjorde intellektuelle fremskridt, tabte de langsomt terræn åndeligt. Omkring 3000 f.Kr. var begrebet Gud blevet meget tåget i menneskenes sind.		93:1.1 (1014.3) Revealed truth was threatened with extinction during the millenniums which followed the miscarriage of the Adamic mission on Urantia. Though making progress intellectually, the human races were slowly losing ground spiritually. About 3000 b.c. the concept of God had grown very hazy in the minds of men.
93:1.2 (1014.4) De tolv melkisedekske forvaltere kendte til Mikaels forestående overdragelse til deres planet, men de vidste ikke, hvor hurtigt det ville ske; derfor samledes de til et højtideligt råd og anmodede de Højeste i Edentia om, at der blev truffet foranstaltninger til at bevare sandhedens lys på Urantia. Denne bøn blev afvist med det mandat, at “ledelsen af anliggender på 606 af Satania er fuldt ud i hænderne på de melkisedekske værger.” Forvalterne appellerede derefter til Fader Melkisedek om hjælp, men fik kun at vide, at de skulle fortsætte med at opretholde sandheden på den måde, de selv havde valgt, “indtil ankomsten af en overdragelsens Søn,” som “ville redde de planetariske titler fra fortabelse og usikkerhed.”		93:1.2 (1014.4) The twelve Melchizedek receivers knew of Michael’s impending bestowal on their planet, but they did not know how soon it would occur; therefore they convened in solemn council and petitioned the Most Highs of Edentia that some provision be made for maintaining the light of truth on Urantia. This plea was dismissed with the mandate that “the conduct of affairs on 606 of Satania is fully in the hands of the Melchizedek custodians.” The receivers then appealed to the Father Melchizedek for help but only received word that they should continue to uphold truth in the manner of their own election “until the arrival of a bestowal Son,” who “would rescue the planetary titles from forfeiture and uncertainty.”
93:1.3 (1014.5) Det var som følge af, at de så fuldstændig var overladt til deres egne ressourcer, at Makiventa Melkisedek, en af de tolv planetariske forvaltere, meldte sig til frivilligt at gøre det, som kun var sket seks gange i hele Nebadons historie: at personliggøre sig på jorden som et midlertidigt menneske, for at skænke sig selv som en nødhjælpssøn i verdenstjenesten. Autoriteterne i Salvington gav tilladelse til dette eventyr, og den faktiske inkarnation af Makiventa Melkisedek blev fuldbyrdet nær det sted, der skulle blive byen Salem i Palæstina. Hele transaktionen med materialiseringen af denne Melkisedek-søn blev gennemført af de planetariske forvaltere i samarbejde med Livsbærerne, nogle af de Mesterlige Fysiske Kontrollanter og andre himmelske personligheder, der boede på Urantia.		93:1.3 (1014.5) And it was in consequence of having been thrown so completely on their own resources that Machiventa Melchizedek, one of the twelve planetary receivers, volunteered to do that which had been done only six times in all the history of Nebadon: to personalize on earth as a temporary man of the realm, to bestow himself as an emergency Son of world ministry. Permission was granted for this adventure by the Salvington authorities, and the actual incarnation of Machiventa Melchizedek was consummated near what was to become the city of Salem, in Palestine. The entire transaction of the materialization of this Melchizedek Son was completed by the planetary receivers with the co-operation of the Life Carriers, certain of the Master Physical Controllers, and other celestial personalities resident on Urantia.
2. Den vise fra Salem ^top		2. The Sage of Salem ^top
93:2.1 (1015.1) Det var 1.973 år før Jesu fødsel, at Makiventa blev skænket til de menneskelige racer på Urantia. Hans komme var uspektakulært; hans materialisering blev ikke bevidnet af menneskelige øjne. Han blev først observeret af dødelige mennesker på den begivenhedsrige dag, da han gik ind i Amdons telt, en kaldæisk hyrde af sumerisk afstamning. Og proklamationen af hans mission blev udtrykt i den enkle erklæring, han kom med til denne hyrde: “Jeg er Melkisedek, præst for El Elyon, den Højeste, den eneste Gud.”		93:2.1 (1015.1) It was 1,973 years before the birth of Jesus that Machiventa was bestowed upon the human races of Urantia. His coming was unspectacular; his materialization was not witnessed by human eyes. He was first observed by mortal man on that eventful day when he entered the tent of Amdon, a Chaldean herder of Sumerian extraction. And the proclamation of his mission was embodied in the simple statement which he made to this shepherd, “I am Melchizedek, priest of El Elyon, the Most High, the one and only God.”
93:2.2 (1015.2) Da hyrden var kommet sig over sin forbløffelse, og efter at han havde stillet den fremmede mange spørgsmål, bad han Melkisedek om at spise sammen med ham, og det var første gang i sin lange karriere i universet, at Makiventa havde indtaget materiel føde, den næring, der skulle holde ham kørende gennem hans 94 år lange liv som et materielt væsen.		93:2.2 (1015.2) When the herder had recovered from his astonishment, and after he had plied this stranger with many questions, he asked Melchizedek to sup with him, and this was the first time in his long universe career that Machiventa had partaken of material food, the nourishment which was to sustain him throughout his ninety-four years of life as a material being.
93:2.3 (1015.3) Og den nat, mens de talte sammen under stjernerne, begyndte Melkisedek sin mission med at åbenbare sandheden om Guds virkelighed, da han med en armbevægelse vendte sig mod Amdon og sagde: “El Elyon, Den Højeste, er den guddommelige skaber af stjernerne på himmelhvælvingen og endda af denne jord, som vi lever på, og han er også himlens øverste Gud.”		93:2.3 (1015.3) And that night, as they talked out under the stars, Melchizedek began his mission of the revelation of the truth of the reality of God when, with a sweep of his arm, he turned to Amdon, saying, “El Elyon, the Most High, is the divine creator of the stars of the firmament and even of this very earth on which we live, and he is also the supreme God of heaven.”
93:2.4 (1015.4) I løbet af få år havde Melkisedek samlet en gruppe elever, disciple og troende omkring sig, som udgjorde kernen i det senere samfund i Salem. Han blev snart kendt i hele Palæstina som præst for El Elyon, den Højeste, og som Salems vismand. Blandt nogle af de omkringliggende stammer blev han ofte omtalt som sheik eller konge af Salem. Salem var det sted, som efter Melkisedeks forsvinden blev til byen Jebus, som senere blev kaldt Jerusalem.		93:2.4 (1015.4) Within a few years Melchizedek had gathered around himself a group of pupils, disciples, and believers who formed the nucleus of the later community of Salem. He was soon known throughout Palestine as the priest of El Elyon, the Most High, and as the sage of Salem. Among some of the surrounding tribes he was often referred to as the sheik, or king, of Salem. Salem was the site which after the disappearance of Melchizedek became the city of Jebus, subsequently being called Jerusalem.
93:2.5 (1015.5) I personlig fremtoning lignede Melkisedek de dengang blandede noditiske og sumeriske folkeslag, idet han var næsten to meter høj og havde en kommanderende fremtoning. Han talte kaldæisk og et halvt dusin andre sprog. Han var klædt omtrent som de kanaanæiske præster, bortset fra at han på brystet bar et emblem med tre koncentriske cirkler, Satanias symbol på treenigheden i Paradis. I løbet af hans virke blev dette emblem med de tre koncentriske cirkler betragtet som så helligt af hans tilhængere, at de aldrig vovede at bruge det, og det blev hurtigt glemt i løbet af et par generationer.		93:2.5 (1015.5) In personal appearance, Melchizedek resembled the then blended Nodite and Sumerian peoples, being almost six feet in height and possessing a commanding presence. He spoke Chaldean and a half dozen other languages. He dressed much as did the Canaanite priests except that on his breast he wore an emblem of three concentric circles, the Satania symbol of the Paradise Trinity. In the course of his ministry this insignia of three concentric circles became regarded as so sacred by his followers that they never dared to use it, and it was soon forgotten with the passing of a few generations.
93:2.6 (1015.6) Selvom Machiventa levede på samme måde som de mennesker, der boede i denne verden, giftede han sig aldrig, og han kunne heller ikke have efterladt sig afkom på jorden. Hans fysiske krop lignede den menneskelige mands, men var i virkeligheden af samme størrelsesorden som de specielt konstruerede kroppe, der blev brugt af de hundrede materialiserede medlemmer af prins Caligastias personale, bortset fra at den ikke bar livsplasmaet fra nogen menneskelig race. Livets træ var heller ikke tilgængeligt på Urantia. Hvis Makiventa var blevet på jorden i længere tid, ville hans fysiske mekanisme gradvist være blevet forringet; som det var, afsluttede han sin overdragelsesmission efter fireoghalvfems år, længe før hans materielle legeme var begyndt at gå i opløsning.		93:2.6 (1015.6) Though Machiventa lived after the manner of the men of the realm, he never married, nor could he have left offspring on earth. His physical body, while resembling that of the human male, was in reality on the order of those especially constructed bodies used by the one hundred materialized members of Prince Caligastia’s staff except that it did not carry the life plasm of any human race. Nor was there available on Urantia the tree of life. Had Machiventa remained for any long period on earth, his physical mechanism would have gradually deteriorated; as it was, he terminated his bestowal mission in ninety-four years long before his material body had begun to disintegrate.
93:2.7 (1016.1) Denne inkarnerede Melkisedek modtog en Tankeretter, som boede i hans overmenneskelige personlighed som tidens overvåger og kødets mentor, og således fik han den erfaring og praktiske indføring i urantianske problemer og i teknikken med at bo i en inkarneret Søn, som gjorde det muligt for denne Faderens ånd at fungere så tappert i det menneskelige sind hos den senere Guds Søn, Mikael, da han viste sig på jorden i skikkelse af et dødeligt kød. Og dette er den eneste Tankeretter, der nogensinde har fungeret i to sind på Urantia, men begge sind var guddommelige såvel som menneskelige.		93:2.7 (1016.1) This incarnated Melchizedek received a Thought Adjuster, who indwelt his superhuman personality as the monitor of time and the mentor of the flesh, thus gaining that experience and practical introduction to Urantian problems and to the technique of indwelling an incarnated Son which enabled this spirit of the Father to function so valiantly in the human mind of the later Son of God, Michael, when he appeared on earth in the likeness of mortal flesh. And this is the only Thought Adjuster who ever functioned in two minds on Urantia, but both minds were divine as well as human.
93:2.8 (1016.2) Under inkarnationen i kødet var Makiventa i fuld kontakt med sine elleve kammerater i korpset af planetariske vogtere, men han kunne ikke kommunikere med andre ordener af himmelske personligheder. Bortset fra Melkisedek- forvalterne havde han ikke ingen anden kontakt med overmenneskelige intelligenser end et menneske.		93:2.8 (1016.2) During the incarnation in the flesh, Machiventa was in full contact with his eleven fellows of the corps of planetary custodians, but he could not communicate with other orders of celestial personalities. Aside from the Melchizedek receivers, he had no more contact with superhuman intelligences than a human being.
3. Melkisedeks lære ^top		3. Melchizedek’s Teachings ^top
93:3.1 (1016.3) Da der var gået et årti, organiserede Melkisedek sine skoler i Salem med udgangspunkt i det gamle system, som var blevet udviklet af de tidlige sethitiske præster i det andet Eden. Selv ideen om et tiendesystem, som blev introduceret af hans senere konvertit Abraham, var også afledt af de gamle traditioner fra de gamle sethitters metoder.		93:3.1 (1016.3) With the passing of a decade, Melchizedek organized his schools at Salem, patterning them on the olden system which had been developed by the early Sethite priests of the second Eden. Even the idea of a tithing system, which was introduced by his later convert Abraham, was also derived from the lingering traditions of the methods of the ancient Sethites.
93:3.2 (1016.4) Melkisedek underviste i begrebet én Gud, en universel Guddom, men han tillod folket at forbinde denne lære med stjernebilledet Norlatiadeks Fader, som han kaldte El Elyon—den Højeste. Melkisedek forblev næsten tavs om Lucifers status og tingenes tilstand på Jerusem. Lanaforge, Systemets Suveræn, havde ikke meget med Urantia at gøre, før Mikaels overdragelse var afsluttet. For et flertal af Salems studerende var Edentia himlen, og Den Højeste var Gud.		93:3.2 (1016.4) Melchizedek taught the concept of one God, a universal Deity, but he allowed the people to associate this teaching with the Constellation Father of Norlatiadek, whom he termed El Elyon—the Most High. Melchizedek remained all but silent as to the status of Lucifer and the state of affairs on Jerusem. Lanaforge, the System Sovereign, had little to do with Urantia until after the completion of Michael’s bestowal. To a majority of the Salem students Edentia was heaven and the Most High was God.
93:3.3 (1016.5) Symbolet med de tre koncentriske cirkler, som Melkisedek antog som insignier for sin overdragelse, fortolkede et flertal af folket som stående for de tre riger af mennesker, engle og Gud. Og de fik lov til at fortsætte i den tro; meget få af hans tilhængere vidste nogensinde, at disse tre cirkler var et symbol på uendeligheden, evigheden og universaliteten af Paradisets treenighed af guddommelig opretholdelse og ledelse; selv Abraham betragtede snarere dette symbol som stående for de tre Højeste i Edentia, da han var blevet instrueret i, at de tre Højeste fungerede som én. I det omfang Melkisedek underviste i treenighedsbegrebet, som symboliseres i hans insignier, forbandt han det normalt med de tre Vorondadek-herskere i konstellationen Norlatiadek.		93:3.3 (1016.5) The symbol of the three concentric circles, which Melchizedek adopted as the insignia of his bestowal, a majority of the people interpreted as standing for the three kingdoms of men, angels, and God. And they were allowed to continue in that belief; very few of his followers ever knew that these three circles were emblematic of the infinity, eternity, and universality of the Paradise Trinity of divine maintenance and direction; even Abraham rather regarded this symbol as standing for the three Most Highs of Edentia, as he had been instructed that the three Most Highs functioned as one. To the extent that Melchizedek taught the Trinity concept symbolized in his insignia, he usually associated it with the three Vorondadek rulers of the constellation of Norlatiadek.
93:3.4 (1016.6) Til de almindelige af hans tilhængere, forsøgte han ikke at præsentere undervisningen ud over kendsgerningen, at de Højeste af Edentia—Urantias guder hersker. Men for nogle, underviste Melkisedek avanceret sandhed, der omfattede lokaluniversets adfærd og organisering, mens han til sin geniale discipel keniten Nordan og hans gruppe af oprigtige elever, underviste i superuniversets og endda om Havonas sandheder.		93:3.4 (1016.6) To the rank and file of his followers he made no effort to present teaching beyond the fact of the rulership of the Most Highs of Edentia—Gods of Urantia. But to some, Melchizedek taught advanced truth, embracing the conduct and organization of the local universe, while to his brilliant disciple Nordan the Kenite and his band of earnest students he taught the truths of the superuniverse and even of Havona.
93:3.5 (1016.7) Medlemmerne af familien Katro, med hvem Melkisedek levede i mere end tredive år, kendte mange af disse højere sandheder og bevarede dem længe i deres familie, selv til tiden for deres berømte efterkommer Moses, som således havde fået en overbevisende tradition om Melkisedeks dage overleveret til ham på denne, hans fars side, samt gennem andre kilder på hans mors side.		93:3.5 (1016.7) The members of the family of Katro, with whom Melchizedek lived for more than thirty years, knew many of these higher truths and long perpetuated them in their family, even to the days of their illustrious descendant Moses, who thus had a compelling tradition of the days of Melchizedek handed down to him on this, his father’s side, as well as through other sources on his mother’s side.
93:3.6 (1016.8) Melkisedek underviste sine tilhængere i alt, hvad de havde kapacitet til at modtage og assimilere. Mange af de nuværende religiøse idéer om himmel og jord, om mennesket, Gud, og englene, er ikke langt fra Melkisedek lære om disse. Men denne store lærer underordnede alt til læren om én Gud, en universets Guddom, en himmelsk Skaber, en guddommelig Fader. Der blev lagt vægt på denne lære med det formål at appellere til menneskets tilbedelse og forberede vejen for den efterfølgende tilsynekomst af Mikael, som Søn af den samme Universelle Fader.		93:3.6 (1016.8) Melchizedek taught his followers all they had capacity to receive and assimilate. Even many modern religious ideas about heaven and earth, of man, God, and angels, are not far removed from these teachings of Melchizedek. But this great teacher subordinated everything to the doctrine of one God, a universe Deity, a heavenly Creator, a divine Father. Emphasis was placed upon this teaching for the purpose of appealing to man’s adoration and of preparing the way for the subsequent appearance of Michael as the Son of this same Universal Father.
93:3.7 (1017.1) Melkisedek underviste, at en anden Guds Søn på et senere tidspunkt ville komme i kødet, ligesom han var kommet, men at han ville blive født af en kvinde; og det er derfor, at mange senere lærere mente, at Jesus var en præst, eller tjener, “for evigt efter Melkisedeks orden.”		93:3.7 (1017.1) Melchizedek taught that at some future time another Son of God would come in the flesh as he had come, but that he would be born of a woman; and that is why numerous later teachers held that Jesus was a priest, or minister, “forever after the order of Melchizedek.”
93:3.8 (1017.2) Således forberedte Melkisedek vejen og gjorde verdensudviklingens monoteistiske scene klar til overdragelse af en virkelig Paradissøn af den ene Gud, som han så levende portrætterede som Fader til alt, og som han repræsenterede til Abraham som en Gud, der ville acceptere mennesket på den personlige tros enkle vilkår. Og da Mikael, viste sig på jorden, bekræftede han alt, hvad Melkisedek havde undervist i om Paradisfaderen.		93:3.8 (1017.2) And thus did Melchizedek prepare the way and set the monotheistic stage of world tendency for the bestowal of an actual Paradise Son of the one God, whom he so vividly portrayed as the Father of all, and whom he represented to Abraham as a God who would accept man on the simple terms of personal faith. And Michael, when he appeared on earth, confirmed all that Melchizedek had taught concerning the Paradise Father.
4. Salemreligionen ^top		4. The Salem Religion ^top
93:4.1 (1017.3) De ceremonier, som hørte til gudsdyrkelsen i Salem var meget enkel. Enhver person, der satte sit navn eller markerede sit mærke på de lertavler som udgjorde listen over medlemmerne af Den Melkisedekske kirke forpligtede sig til huske, og acceptere følgende trosbekendelse:		93:4.1 (1017.3) The ceremonies of the Salem worship were very simple. Every person who signed or marked the clay-tablet rolls of the Melchizedek church committed to memory, and subscribed to, the following belief:
93:4.2 (1017.4) 1. Jeg tror på El Elyon, den højeste Gud, den eneste Universelle Fader og Skaber af alle ting.		93:4.2 (1017.4) 1. I believe in El Elyon, the Most High God, the only Universal Father and Creator of all things.
93:4.3 (1017.5) 2. Jeg accepterer den Melkisedekske pagt med den Højeste, som skænker mig Guds gunst på min tro, ikke på blod og brændofre.		93:4.3 (1017.5) 2. I accept the Melchizedek covenant with the Most High, which bestows the favor of God on my faith, not on sacrifices and burnt offerings.
93:4.4 (1017.6) 3. Jeg lover at adlyde Melkisedeks syv bud og fortælle den gode nyhed om denne pagt med den Højeste til alle mennesker.		93:4.4 (1017.6) 3. I promise to obey the seven commandments of Melchizedek and to tell the good news of this covenant with the Most High to all men.
93:4.5 (1017.7) Dette var Salem koloniens hele trosbekendelse. Selv en så kort og simpel erklæring på tro var alt for meget og for avanceret for datidens mennesker. De kunne simpelthen ikke fatte tanken om at få guddommelig gunst for ingenting—ved tro. De var for dybt forankrede i troen på, at mennesket var født som gudernes bytte. Alt for længe og alt for alvorligt havde de ofret og givet gaver til præsterne til at kunne forstå den gode nyhed om, at frelse, guddommelig gunst, var en gratis gave til alle, der ville tro på Melkisedeks pagt. Men Abraham troede halvhjertet, og selv det blev “regnet for retfærdighed.”		93:4.5 (1017.7) And that was the whole of the creed of the Salem colony. But even such a short and simple declaration of faith was altogether too much and too advanced for the men of those days. They simply could not grasp the idea of getting divine favor for nothing—by faith. They were too deeply confirmed in the belief that man was born under forfeit to the gods. Too long and too earnestly had they sacrificed and made gifts to the priests to be able to comprehend the good news that salvation, divine favor, was a free gift to all who would believe in the Melchizedek covenant. But Abraham did believe halfheartedly, and even that was “counted for righteousness.”
93:4.6 (1017.8) De syv bud som Melkisedek bekendtgjorte var udformet i stil med den højeste lov i fortidens Dalamatia og lignede meget de syv bud som blev undervist i den første og anden Eden. Disse Salemreligionens bud var:		93:4.6 (1017.8) The seven commandments promulgated by Melchizedek were patterned along the lines of the ancient Dalamatian supreme law and very much resembled the seven commands taught in the first and second Edens. These commands of the Salem religion were:
93:4.7 (1017.9) 1. Du må ikke tjene noget Gud, end den Højeste Skaber af himmel og jord.		93:4.7 (1017.9) 1. You shall not serve any God but the Most High Creator of heaven and earth.
93:4.8 (1017.10) 2. Du må ikke tvivl på, at tro er det eneste krav til evig frelse.		93:4.8 (1017.10) 2. You shall not doubt that faith is the only requirement for eternal salvation.
93:4.9 (1017.11) 3. Du må ikke bære falsk vidnesbyrd.		93:4.9 (1017.11) 3. You shall not bear false witness.
93:4.10 (1017.12) 4. Du må ikke slå ihjel.		93:4.10 (1017.12) 4. You shall not kill.
93:4.11 (1017.13) 5. Du må ikke stjæle.		93:4.11 (1017.13) 5. You shall not steal.
93:4.12 (1018.1) 6. Du må ikke bryde et ægteskab.		93:4.12 (1018.1) 6. You shall not commit adultery.
93:4.13 (1018.2) 7. Du skal ikke vise manglende respekt for dine forældre og ældre.		93:4.13 (1018.2) 7. You shall not show disrespect for your parents and elders.
93:4.14 (1018.3) Selvom det ikke var tilladt at ofre i kolonien, vidste Melkisedek godt, hvor svært det er pludselig at rykke længe etablerede skikke op med rode, og derfor havde han klogt nok tilbudt disse mennesker et sakramente af brød og vin som erstatning for det ældre offer af kød og blod. Det står skrevet: “Melkisedek, kongen af Salem, frembragte brød og vin.” Men selv denne forsigtige innovation var ikke helt vellykket; de forskellige stammer opretholdt alle hjælpecentre i udkanten af Salem, hvor de bragte ofre og brændofre. Selv Abraham benyttede sig af denne barbariske praksis efter sin sejr over Kedorlaomer; han følte sig simpelthen ikke helt tilpas, før han havde ofret et konventionelt offer. Og det lykkedes aldrig Melkisedek helt at udrydde denne tilbøjelighed til at ofre fra sine tilhængeres religiøse praksis, selv ikke fra Abrahams.		93:4.14 (1018.3) While no sacrifices were permitted within the colony, Melchizedek well knew how difficult it is to suddenly uproot long-established customs and accordingly had wisely offered these people the substitute of a sacrament of bread and wine for the older sacrifice of flesh and blood. It is of record, “Melchizedek, king of Salem, brought forth bread and wine.” But even this cautious innovation was not altogether successful; the various tribes all maintained auxiliary centers on the outskirts of Salem where they offered sacrifices and burnt offerings. Even Abraham resorted to this barbarous practice after his victory over Chedorlaomer; he simply did not feel quite at ease until he had offered a conventional sacrifice. And Melchizedek never did succeed in fully eradicating this proclivity to sacrifice from the religious practices of his followers, even of Abraham.
93:4.15 (1018.4) Ligesom Jesus, helliget Melkisedek sig strengt til opfyldelse af missionen i hans overdragelse. Han forsøgte ikke at reformere skikke, ikke at ændre verdens vaner, eller til at udbrede avancerede sanitære praksis eller videnskabelige sandheder. Han kom for at opnå to opgaver: at holde sandheden om den ene Gud i live på jorden, og for at bane vejen for den efterfølgende dødelige overdragelse af et Paradissøn, af denne Universelle Fader.		93:4.15 (1018.4) Like Jesus, Melchizedek attended strictly to the fulfillment of the mission of his bestowal. He did not attempt to reform the mores, to change the habits of the world, nor to promulgate even advanced sanitary practices or scientific truths. He came to achieve two tasks: to keep alive on earth the truth of the one God and to prepare the way for the subsequent mortal bestowal of a Paradise Son of that Universal Father.
93:4.16 (1018.5) Melkisedek underviste i elementær åbenbaret sandhed i Salem i fireoghalvfems år, og i løbet af denne tid deltog Abraham i Salem-skolen tre forskellige gange. Til sidst konverterede han til Salem-læren og blev en af Melkisedeks mest strålende elever og største støtter.		93:4.16 (1018.5) Melchizedek taught elementary revealed truth at Salem for ninety-four years, and during this time Abraham attended the Salem school three different times. He finally became a convert to the Salem teachings, becoming one of Melchizedek’s most brilliant pupils and chief supporters.
5. Valget af abraham ^top		5. The Selection of Abraham ^top
93:5.1 (1018.6) Selvom det kan være en fejl at tale om “udvalgte folk,” er det ikke en fejl at referere til Abraham som et udvalgt individ. Melkisedek pålagde Abraham ansvaret for at holde sandheden om én Gud i live til forskel fra den fremherskende tro på flere guddomme.		93:5.1 (1018.6) Although it may be an error to speak of “chosen people,” it is not a mistake to refer to Abraham as a chosen individual. Melchizedek did lay upon Abraham the responsibility of keeping alive the truth of one God as distinguished from the prevailing belief in plural deities.
93:5.2 (1018.7) Valget af Palæstina som stedet for Makiventas aktiviteter var delvist baseret på ønsket om at etablere kontakt med en menneskelig familie, der legemliggjorde potentialet for lederskab. På tidspunktet for Melkisedeks inkarnation var der mange familier på jorden, som var lige så godt forberedt på at modtage Salems doktrin som Abrahams. Der var lige så veludrustede familier blandt de røde mennesker, de gule mennesker og efterkommerne af anditerne mod vest og nord. Men igen, ingen af disse lokaliteter var så gunstigt placeret for Mikaels senere tilsynekomst på jorden, som den østlige bred af Middelhavet var. Melkisedeks mission i Palæstina og Mikaels efterfølgende tilsynekomst blandt det hebraiske folk var i høj grad bestemt af geografi, af den kendsgerning, at Palæstina var centralt placeret i forhold til den daværende verdens handel, rejser og civilisation.		93:5.2 (1018.7) The choice of Palestine as the site for Machiventa’s activities was in part predicated upon the desire to establish contact with some human family embodying the potentials of leadership. At the time of the incarnation of Melchizedek there were many families on earth just as well prepared to receive the doctrine of Salem as was that of Abraham. There were equally endowed families among the red men, the yellow men, and the descendants of the Andites to the west and north. But, again, none of these localities were so favorably situated for Michael’s subsequent appearance on earth as was the eastern shore of the Mediterranean Sea. The Melchizedek mission in Palestine and the subsequent appearance of Michael among the Hebrew people were in no small measure determined by geography, by the fact that Palestine was centrally located with reference to the then existent trade, travel, and civilization of the world.
93:5.3 (1018.8) I nogen tid havde Melkisedeks forvaltere observeret Abrahams forfædre, og de forventede med sikkerhed afkom i en bestemt generation, som ville være kendetegnet ved intelligens, initiativ, klogskab og oprigtighed. Børnene af Terah, Abrahams far, levede på alle måder op til disse forventninger. Det var denne mulighed for kontakt med disse alsidige børn af Terah, der havde meget at gøre med fremkomsten af Makiventa i Salem, snarere end i Egypten, Kina, Indien eller blandt de nordlige stammer.		93:5.3 (1018.8) For some time the Melchizedek receivers had been observing the ancestors of Abraham, and they confidently expected offspring in a certain generation who would be characterized by intelligence, initiative, sagacity, and sincerity. The children of Terah, the father of Abraham, in every way met these expectations. It was this possibility of contact with these versatile children of Terah that had considerable to do with the appearance of Machiventa at Salem, rather than in Egypt, China, India, or among the northern tribes.
93:5.4 (1019.1) Terah og hele hans familie var halvhjertede konvertitter til Salem-religionen, som var blevet forkyndt i Kaldæa; de hørte om Melkisedek gennem Ovid, en fønikisk lærer, som forkyndte Salem-doktrinerne i Ur. De forlod Ur i den hensigt at tage direkte til Salem, men Nahor, Abrahams bror, som ikke havde set Melkisedek, var lunken og overtalte dem til at blive i Haran. Og der gik lang tid, efter at de var ankommet til Palæstina, før de var villige til at ødelægge alle de husguder, de havde bragt med sig; de var langsomme til at opgive Mesopotamiens mange guder til fordel for den ene Gud i Salem.		93:5.4 (1019.1) Terah and his whole family were halfhearted converts to the Salem religion, which had been preached in Chaldea; they learned of Melchizedek through the preaching of Ovid, a Phoenician teacher who proclaimed the Salem doctrines in Ur. They left Ur intending to go directly through to Salem, but Nahor, Abraham’s brother, not having seen Melchizedek, was lukewarm and persuaded them to tarry at Haran. And it was a long time after they arrived in Palestine before they were willing to destroy all of the household gods they had brought with them; they were slow to give up the many gods of Mesopotamia for the one God of Salem.
93:5.5 (1019.2) Få uger efter Abrahams fars, Terahs, død sendte Melkisedek en af sine elever, hittiteren Jaram, ud for at give både Abraham og Nahor denne invitation: “Kom til Salem, hvor I skal høre vores lære om sandheden om den evige Skaber, og i jeres to brødres oplyste afkom skal hele verden blive velsignet.” Nahor havde nu ikke helt accepteret Melkisedeks evangelium; han blev tilbage og opbyggede en stærk bystat, som bar hans navn; men Lot, Abrahams nevø, besluttede at tage med sin onkel til Salem.		93:5.5 (1019.2) A few weeks after the death of Abraham’s father, Terah, Melchizedek sent one of his students, Jaram the Hittite, to extend this invitation to both Abraham and Nahor: “Come to Salem, where you shall hear our teachings of the truth of the eternal Creator, and in the enlightened offspring of you two brothers shall all the world be blessed.” Now Nahor had not wholly accepted the Melchizedek gospel; he remained behind and built up a strong city-state which bore his name; but Lot, Abraham’s nephew, decided to go with his uncle to Salem.
93:5.6 (1019.3) Da Abraham og Lot ankom til Salem, valgte de en kuperet høj nær byen, hvor de kunne forsvare sig mod de mange overraskelsesangreb fra nord. På dette tidspunkt var hittitterne, assyrerne, filistrene og andre grupper konstant på plyndringstogt blandt stammerne i det centrale og sydlige Palæstina. Fra deres fæstning i bjergene valfartede Abraham og Lot ofte til Salem.		93:5.6 (1019.3) Upon arriving at Salem, Abraham and Lot chose a hilly fastness near the city where they could defend themselves against the many surprise attacks of northern raiders. At this time the Hittites, Assyrians, Philistines, and other groups were constantly raiding the tribes of central and southern Palestine. From their stronghold in the hills Abraham and Lot made frequent pilgrimages to Salem.
93:5.7 (1019.4) Ikke længe efter at de havde etableret sig i nærheden af Salem, rejste Abraham og Lot til Nildalen for at skaffe madforsyninger, da der på det tidspunkt var tørke i Palæstina. Under sit korte ophold i Egypten fandt Abraham en fjern slægtning på den egyptiske trone, og han tjente som kommandør for to meget succesfulde militære ekspeditioner for denne konge. Under den sidste del af sit ophold ved Nilen boede han og hans kone, Sara, ved hoffet, og da han forlod Egypten, fik han en del af byttet fra sine militære kampagner.		93:5.7 (1019.4) Not long after they had established themselves near Salem, Abraham and Lot journeyed to the valley of the Nile to obtain food supplies as there was then a drought in Palestine. During his brief sojourn in Egypt Abraham found a distant relative on the Egyptian throne, and he served as the commander of two very successful military expeditions for this king. During the latter part of his sojourn on the Nile he and his wife, Sarah, lived at court, and when leaving Egypt, he was given a share of the spoils of his military campaigns.
93:5.8 (1019.5) Det krævede stor beslutsomhed af Abraham at give afkald på æresbevisningerne ved det egyptiske hof og vende tilbage til det mere åndelige arbejde, som Makiventa sponsorerede. Men Melkisedek var æret selv i Egypten, og da hele historien blev lagt frem for Farao, opfordrede han kraftigt Abraham til at vende tilbage til udførelsen af sine løfter til Salems sag.		93:5.8 (1019.5) It required great determination for Abraham to forgo the honors of the Egyptian court and return to the more spiritual work sponsored by Machiventa. But Melchizedek was revered even in Egypt, and when the full story was laid before Pharaoh, he strongly urged Abraham to return to the execution of his vows to the cause of Salem.
93:5.9 (1019.6) Abraham havde kongelige ambitioner, og på vejen tilbage fra Egypten forelagde han Lot sin plan om at underlægge sig hele Kanaan og bringe dets folk ind under Salems styre. Lot var mere opsat på forretninger, så efter en senere uenighed tog han til Sodoma for at drive handel og dyrehold. Lot brød sig hverken om militæret eller livet som hyrde.		93:5.9 (1019.6) Abraham had kingly ambitions, and on the way back from Egypt he laid before Lot his plan to subdue all Canaan and bring its people under the rule of Salem. Lot was more bent on business; so, after a later disagreement, he went to Sodom to engage in trade and animal husbandry. Lot liked neither a military nor a herder’s life.
93:5.10 (1019.7) Da Abraham vendte tilbage til Salem med sin familie, begyndte han at udvikle sine militære projekter. Han blev snart anerkendt som den civile hersker i Salem-området og havde samlet syv nærliggende stammer under sit lederskab. Faktisk var det med stort besvær, at Melkisedek holdt Abraham tilbage, som var optændt af en iver efter at gå ud og samle nabostammerne med sværdet, så de hurtigere kunne få kendskab til sandhederne fra Salem.		93:5.10 (1019.7) Upon returning with his family to Salem, Abraham began to mature his military projects. He was soon recognized as the civil ruler of the Salem territory and had confederated under his leadership seven near-by tribes. Indeed, it was with great difficulty that Melchizedek restrained Abraham, who was fired with a zeal to go forth and round up the neighboring tribes with the sword that they might thus more quickly be brought to a knowledge of the Salem truths.
93:5.11 (1019.8) Melkisedek opretholdt fredelige forbindelser med alle de omkringliggende stammer; han var ikke militaristisk og blev aldrig angrebet af nogen af hærene, da de bevægede sig frem og tilbage. Han var helt indstillet på, at Abraham skulle formulere en defensiv politik for Salem, som senere blev ført ud i livet, men han ville ikke godkende sin elevs ambitiøse planer om erobring; så der skete et venskabeligt brud på forholdet, og Abraham tog over til Hebron for at etablere sin militære hovedstad.		93:5.11 (1019.8) Melchizedek maintained peaceful relations with all the surrounding tribes; he was not militaristic and was never attacked by any of the armies as they moved back and forth. He was entirely willing that Abraham should formulate a defensive policy for Salem such as was subsequently put into effect, but he would not approve of his pupil’s ambitious schemes for conquest; so there occurred a friendly severance of relationship, Abraham going over to Hebron to establish his military capital.
93:5.12 (1020.1) På grund af sin tætte forbindelse til den berømte Melkisedek havde Abraham en stor fordel i forhold til de omkringliggende småkonger; de ærede alle Melkisedek og frygtede Abraham i urimelig grad. Abraham kendte til denne frygt og ventede kun på en passende lejlighed til at angribe sine naboer, og denne undskyldning kom, da nogle af disse herskere formastede sig til at plyndre hans nevø Lots ejendom, som boede i Sodoma. Da Abraham hørte om dette, gik han i spidsen for sine syv forbundne stammer mod fjenden. Hans egen livvagt på 318 mand var officer for den hær på mere end 4.000 mand, som slog til på dette tidspunkt.		93:5.12 (1020.1) Abraham, because of his close connection with the illustrious Melchizedek, possessed great advantage over the surrounding petty kings; they all revered Melchizedek and unduly feared Abraham. Abraham knew of this fear and only awaited an opportune occasion to attack his neighbors, and this excuse came when some of these rulers presumed to raid the property of his nephew Lot, who dwelt in Sodom. Upon hearing of this, Abraham, at the head of his seven confederated tribes, moved on the enemy. His own bodyguard of 318 officered the army, numbering more than 4,000, which struck at this time.
93:5.13 (1020.2) Da Melkisedek hørte om Abrahams krigserklæring, gik han ud for at tale ham fra det, men indhentede først sin tidligere discipel, da han vendte sejrrig tilbage fra slaget. Abraham insisterede på, at Salems Gud havde givet ham sejren over sine fjender, og han vedblev med at give en tiendedel af sit bytte til Salems skatkammer. De resterende 90 procent flyttede han til sin hovedstad Hebron.		93:5.13 (1020.2) When Melchizedek heard of Abraham’s declaration of war, he went forth to dissuade him but only caught up with his former disciple as he returned victorious from the battle. Abraham insisted that the God of Salem had given him victory over his enemies and persisted in giving a tenth of his spoils to the Salem treasury. The other ninety per cent he removed to his capital at Hebron.
93:5.14 (1020.3) Efter dette slag ved Siddim blev Abraham leder af en anden konføderation af elleve stammer og betalte ikke kun tiende til Melkisedek, men sørgede for, at alle andre i nærheden gjorde det samme. Hans diplomatiske omgang med kongen af Sodoma og den frygt, der generelt var for ham, resulterede i, at kongen af Sodoma og andre sluttede sig til den militære konføderation i Hebron; Abraham var virkelig godt på vej til at etablere en magtfuld stat i Palæstina.		93:5.14 (1020.3) After this battle of Siddim, Abraham became leader of a second confederation of eleven tribes and not only paid tithes to Melchizedek but saw to it that all others in that vicinity did the same. His diplomatic dealings with the king of Sodom, together with the fear in which he was so generally held, resulted in the king of Sodom and others joining the Hebron military confederation; Abraham was really well on the way to establishing a powerful state in Palestine.
6. Melkisedeks forbund med abraham ^top		6. Melchizedek’s Covenant with Abraham ^top
93:6.1 (1020.4) Abraham havde planer om at erobre hele Kanaan. Hans beslutsomhed blev kun svækket af, at Melkisedek ikke ville godkende foretagendet. Men Abraham havde næsten besluttet sig for at gå i gang med foretagendet, da tanken om, at han ikke havde nogen søn, der kunne efterfølge ham som hersker over dette foreslåede kongerige, begyndte at bekymre ham. Han arrangerede endnu en konference med Melkisedek, og det var i løbet af denne samtale, at præsten i Salem, Guds synlige søn, overtalte Abraham til at opgive sin plan om materiel erobring og verdsligt styre til fordel for det åndelige koncept om Himmeriget.		93:6.1 (1020.4) Abraham envisaged the conquest of all Canaan. His determination was only weakened by the fact that Melchizedek would not sanction the undertaking. But Abraham had about decided to embark upon the enterprise when the thought that he had no son to succeed him as ruler of this proposed kingdom began to worry him. He arranged another conference with Melchizedek; and it was in the course of this interview that the priest of Salem, the visible Son of God, persuaded Abraham to abandon his scheme of material conquest and temporal rule in favor of the spiritual concept of the kingdom of heaven.
93:6.2 (1020.5) Melkisedek forklarede Abraham det nytteløse i at kæmpe mod den amoritiske konføderation, men gjorde det også klart, at disse tilbagestående klaner helt sikkert begik selvmord med deres tåbelige praksis, så de i løbet af nogle få generationer ville blive så svækkede, at Abrahams efterkommere, som i mellemtiden var blevet langt flere, let kunne overvinde dem.		93:6.2 (1020.5) Melchizedek explained to Abraham the futility of contending with the Amorite confederation but made it equally clear that these backward clans were certainly committing suicide by their foolish practices so that in a few generations they would be so weakened that the descendants of Abraham, meanwhile greatly increased, could easily overcome them.
93:6.3 (1020.6) Og Melkisedek sluttede en formel pagt med Abraham i Salem. Han sagde til Abraham: “Se nu op mod himlen og tæl stjernerne, hvis du kan; så talrig skal din slægt være.” Og Abraham troede Melkisedek, “og det blev regnet ham til retfærdighed.” Og så fortalte Melkisedek Abraham historien om hans afkoms fremtidige besættelse af Kana’an efter deres ophold i Egypten.		93:6.3 (1020.6) And Melchizedek made a formal covenant with Abraham at Salem. Said he to Abraham: “Look now up to the heavens and number the stars if you are able; so numerous shall your seed be.” And Abraham believed Melchizedek, “and it was counted to him for righteousness.” And then Melchizedek told Abraham the story of the future occupation of Canaan by his offspring after their sojourn in Egypt.
93:6.4 (1020.7) Melkisedeks pagt med Abraham repræsenterer den store Urantia-aftale mellem guddommelighed og menneskelighed, hvorved Gud indvilliger i at gøre alt; mennesket indvilliger kun i at tro. Guds løfter og følge hans instruktioner. Hidtil havde man troet, at frelse kun kunne sikres ved gerninger—ofre og ofringer; nu bragte Melkisedek igen den gode nyhed til Urantia, at frelse, gunst hos Gud, kan opnås ved tro. Men dette evangelium om simpel tro på Gud var for avanceret; de semitiske stammefolk foretrak efterfølgende at gå tilbage til de ældre ofringer og soning for synd ved udgydelse af blod.		93:6.4 (1020.7) This covenant of Melchizedek with Abraham represents the great Urantian agreement between divinity and humanity whereby God agrees to do everything; man only agrees to believe God’s promises and follow his instructions. Heretofore it had been believed that salvation could be secured only by works—sacrifices and offerings; now, Melchizedek again brought to Urantia the good news that salvation, favor with God, is to be had by faith. But this gospel of simple faith in God was too advanced; the Semitic tribesmen subsequently preferred to go back to the older sacrifices and atonement for sin by the shedding of blood.
93:6.5 (1021.1) Det varede ikke længe efter oprettelsen af denne pagt, at Isak, Abrahams søn, blev født i overensstemmelse med løftet fra Melkisedek. Efter Isaks fødsel tog Abraham en meget højtidelig holdning til sin pagt med Melkisedek og tog over til Salem for at få den nedskrevet. Det var ved denne offentlige og formelle accept af pagten, at han ændrede sit navn fra Abram til Abraham.		93:6.5 (1021.1) It was not long after the establishment of this covenant that Isaac, the son of Abraham, was born in accordance with the promise of Melchizedek. After the birth of Isaac, Abraham took a very solemn attitude toward his covenant with Melchizedek, going over to Salem to have it stated in writing. It was at this public and formal acceptance of the covenant that he changed his name from Abram to Abraham.
93:6.6 (1021.2) De fleste af de troende i Salem havde praktiseret omskæring, selvom det aldrig var blevet gjort obligatorisk af Melkisedek. Nu havde Abraham altid været så meget imod omskæring, at han ved denne lejlighed besluttede at højtideliggøre begivenheden ved formelt at acceptere dette ritual som tegn på ratificeringen af Salem-pagten.		93:6.6 (1021.2) Most of the Salem believers had practiced circumcision, though it had never been made obligatory by Melchizedek. Now Abraham had always so opposed circumcision that on this occasion he decided to solemnize the event by formally accepting this rite in token of the ratification of the Salem covenant.
93:6.7 (1021.3) Det var efter denne reelle og offentlige overgivelse af hans personlige ambitioner til fordel for Melkisedeks større planer, at de tre himmelske væsener viste sig for ham på Mamres sletter. Dette var en kendsgerning, uanset dens forbindelse med de senere fabrikerede fortællinger om Sodomas og Gomorras naturlige ødelæggelse. Og disse legender om datidens hændelser viser, hvor tilbagestående moral og etik var på selv så nyligt et tidspunkt.		93:6.7 (1021.3) It was following this real and public surrender of his personal ambitions in behalf of the larger plans of Melchizedek that the three celestial beings appeared to him on the plains of Mamre. This was an appearance of fact, notwithstanding its association with the subsequently fabricated narratives relating to the natural destruction of Sodom and Gomorrah. And these legends of the happenings of those days indicate how retarded were the morals and ethics of even so recent a time.
93:6.8 (1021.4) Da den højtidelige pagt var fuldbyrdet, var forsoningen mellem Abraham og Melkisedek komplet. Abraham overtog igen det civile og militære lederskab af Salem-kolonien, som på sit højeste havde over hundrede tusinde regelmæssige tiendebetalere på Melkisedek-broderskabets lister. Abraham forbedrede Salem-templet betydeligt og skaffede nye telte til hele skolen. Han udvidede ikke kun tiendesystemet, men indførte også mange forbedrede metoder til at lede skolens virksomhed, og bidrog desuden i høj grad til en bedre håndtering af afdelingen for missionærpropaganda. Han gjorde også meget for at forbedre besætningerne og reorganisere Salems mejeriprojekter. Abraham var en klog og effektiv forretningsmand, en velhavende mand for sin tid; han var ikke overdrevent from, men han var helt igennem oprigtig, og han troede på Makiventa Melkisedek.		93:6.8 (1021.4) Upon the consummation of the solemn covenant, the reconciliation between Abraham and Melchizedek was complete. Abraham again assumed the civil and military leadership of the Salem colony, which at its height carried over one hundred thousand regular tithe payers on the rolls of the Melchizedek brotherhood. Abraham greatly improved the Salem temple and provided new tents for the entire school. He not only extended the tithing system but also instituted many improved methods of conducting the business of the school, besides contributing greatly to the better handling of the department of missionary propaganda. He also did much to effect improvement of the herds and the reorganization of the Salem dairying projects. Abraham was a shrewd and efficient business man, a wealthy man for his day; he was not overly pious, but he was thoroughly sincere, and he did believe in Machiventa Melchizedek.
7. Melkisedeks missionærer ^top		7. The Melchizedek Missionaries ^top
93:7.1 (1021.5) Melkisedek fortsatte i nogle år med at undervise sine elever og træne missionærerne fra Salem, som trængte ud til alle de omkringliggende stammer, især til Egypten, Mesopotamien og Lilleasien. Og som årtierne gik, rejste disse lærere længere og længere væk fra Salem og bragte Makiventas evangelium om tro og tillid til Gud med sig.		93:7.1 (1021.5) Melchizedek continued for some years to instruct his students and to train the Salem missionaries, who penetrated to all the surrounding tribes, especially to Egypt, Mesopotamia, and Asia Minor. And as the decades passed, these teachers journeyed farther and farther from Salem, carrying with them Machiventa’s gospel of belief and faith in God.
93:7.2 (1021.6) Adamsons efterkommere, der var samlet omkring bredden af Vansøen, var villige lyttere til de hittitiske lærere i Salem-kulten. Fra dette tidligere anditiske center blev der sendt lærere til de fjerneste egne af både Europa og Asien. Salem-missionærer trængte ind i hele Europa, selv til de britiske øer. En gruppe rejste via Færøerne til Andoniterne på Island, mens en anden rejste gennem Kina og nåede japanerne på de østlige øer. Livet og oplevelserne for de mænd og kvinder, der vovede sig ud fra Salem, Mesopotamien og Vansøen for at oplyse stammerne på den østlige halvkugle, udgør et heroisk kapitel i menneskeslægtens annaler.		93:7.2 (1021.6) The descendants of Adamson, clustered about the shores of the lake of Van, were willing listeners to the Hittite teachers of the Salem cult. From this onetime Andite center, teachers were dispatched to the remote regions of both Europe and Asia. Salem missionaries penetrated all Europe, even to the British Isles. One group went by way of the Faroes to the Andonites of Iceland, while another traversed China and reached the Japanese of the eastern islands. The lives and experiences of the men and women who ventured forth from Salem, Mesopotamia, and Lake Van to enlighten the tribes of the Eastern Hemisphere present a heroic chapter in the annals of the human race.
93:7.3 (1022.1) Men opgaven var så stor, og stammerne var så tilbagestående, at resultaterne var vage og ubestemte. Fra den ene generation til den anden fandt Salem-evangeliet fodfæste her og der, men bortset fra i Palæstina var ideen om én Gud aldrig i stand til at kræve en hel stammes eller races fortsatte troskab. Længe før Jesus kom, var de tidlige Salem-missionærers lære generelt druknet i den ældre og mere universelle overtro og tro. Det oprindelige Melkisedek-evangelium var næsten helt blevet absorberet af troen på Den Store Moder, Solen og andre gamle kulter.		93:7.3 (1022.1) But the task was so great and the tribes were so backward that the results were vague and indefinite. From one generation to another the Salem gospel found lodgment here and there, but except in Palestine, never was the idea of one God able to claim the continued allegiance of a whole tribe or race. Long before the coming of Jesus the teachings of the early Salem missionaries had become generally submerged in the older and more universal superstitions and beliefs. The original Melchizedek gospel had been almost wholly absorbed in the beliefs in the Great Mother, the Sun, and other ancient cults.
93:7.4 (1022.2) Dig, som i dag nyder fordelene ved bogtrykkerkunsten forstå kun lidt af, hvor svært det var at forevige sandheden i disse tidligere tider; hvor let det var at miste en ny doktrin af syne fra den ene generation til den anden. Der var altid en tendens til, at den nye doktrin blev absorberet i den ældre religiøse lære og magiske praksis. En ny åbenbaring er altid forurenet af de ældre evolutionære overbevisninger.		93:7.4 (1022.2) You who today enjoy the advantages of the art of printing little understand how difficult it was to perpetuate truth during these earlier times; how easy it was to lose sight of a new doctrine from one generation to another. There was always a tendency for the new doctrine to become absorbed into the older body of religious teaching and magical practice. A new revelation is always contaminated by the older evolutionary beliefs.
8. Melkisedeks afrejse ^top		8. Departure of Melchizedek ^top
93:8.1 (1022.3) Det var kort efter ødelæggelsen af Sodoma og Gomorra, at Makiventa besluttede sig for at afslutte sin nødhjælpsgave på Urantia. Melkisedeks beslutning om at afslutte sit ophold i kødet var påvirket af mange forhold, hvoraf det vigtigste var den voksende tendens hos de omkringliggende stammer, og endda hos hans nærmeste medarbejdere, til at betragte ham som en halvgud, at se på ham som et overnaturligt væsen, hvilket han faktisk var; men de var begyndt at ære ham unødigt og med en meget overtroisk frygt. Ud over disse grunde ønskede Melkisedek at forlade scenen for sine jordiske aktiviteter i tilstrækkelig lang tid før Abrahams død for at sikre, at sandheden om den eneste Gud ville blive stærkt etableret i hans tilhængeres sind. Derfor trak Makiventa sig en nat tilbage til sit telt i Salem efter at have sagt godnat til sine menneskelige ledsagere, og da de gik hen for at kalde på ham om morgenen, var han der ikke, for hans ledsagere havde taget ham med.		93:8.1 (1022.3) It was shortly after the destruction of Sodom and Gomorrah that Machiventa decided to end his emergency bestowal on Urantia. Melchizedek’s decision to terminate his sojourn in the flesh was influenced by numerous conditions, chief of which was the growing tendency of the surrounding tribes, and even of his immediate associates, to regard him as a demigod, to look upon him as a supernatural being, which indeed he was; but they were beginning to reverence him unduly and with a highly superstitious fear. In addition to these reasons, Melchizedek wanted to leave the scene of his earthly activities a sufficient length of time before Abraham’s death to insure that the truth of the one and only God would become strongly established in the minds of his followers. Accordingly Machiventa retired one night to his tent at Salem, having said good night to his human companions, and when they went to call him in the morning, he was not there, for his fellows had taken him.
9. Efter melkisedeks afrejse ^top		9. After Melchizedek’s Departure ^top
93:9.1 (1022.4) Det var en stor prøvelse for Abraham, da Melkisedek så pludseligt forsvandt. Selvom han havde advaret sine tilhængere om, at han på et tidspunkt måtte gå, som han var kommet, var de ikke forsonede med tabet af deres vidunderlige leder. Den store organisation, der var bygget op i Salem, forsvandt næsten, selvom traditionerne i disse dage var det, Moses byggede på, da han førte de hebraiske slaver ud af Egypten.		93:9.1 (1022.4) It was a great trial for Abraham when Melchizedek so suddenly disappeared. Although he had fully warned his followers that he must sometime go as he had come, they were not reconciled to the loss of their wonderful leader. The great organization built up at Salem nearly disappeared, though the traditions of these days were what Moses built upon when he led the Hebrew slaves out of Egypt.
93:9.2 (1022.5) Tabet af Melkisedek skabte en sorg i Abrahams hjerte, som han aldrig helt overvandt. Hebron havde han forladt, da han opgav ambitionen om at opbygge et materielt rige; og nu, efter tabet af sin medarbejder i opbygningen af det åndelige rige, forlod han Salem og tog sydpå for at bo i nærheden af sine interesser i Gerar.		93:9.2 (1022.5) The loss of Melchizedek produced a sadness in the heart of Abraham that he never fully overcame. Hebron he had abandoned when he gave up the ambition of building a material kingdom; and now, upon the loss of his associate in the building of the spiritual kingdom, he departed from Salem, going south to live near his interests at Gerar.
93:9.3 (1022.6) Abraham blev bange og frygtsom umiddelbart efter Melkisedeks forsvinden. Han skjulte sin identitet ved ankomsten til Gerar, så Abimelek kunne tilrane sig hans kone (kort efter sit ægteskab med Sara havde Abraham en nat overhørt en plan om at myrde ham for at få hans strålende kone. Denne frygt blev en rædsel for den ellers modige og dristige leder; hele sit liv frygtede han, at nogen ville dræbe ham i al hemmelighed for at få Sarah. Og det forklarer, hvorfor denne modige mand ved tre forskellige lejligheder udviste ægte fejhed).		93:9.3 (1022.6) Abraham became fearful and timid immediately after the disappearance of Melchizedek. He withheld his identity upon arrival at Gerar, so that Abimelech appropriated his wife. (Shortly after his marriage to Sarah, Abraham one night had overheard a plot to murder him in order to get his brilliant wife. This dread became a terror to the otherwise brave and daring leader; all his life he feared that someone would kill him secretly in order to get Sarah. And this explains why, on three separate occasions, this brave man exhibited real cowardice.)
93:9.4 (1023.1) Men Abraham lod sig ikke længe afskrække i sin mission som Melkisedeks efterfølger. Han fik snart omvendte blandt filistrene og Abimeleks folk, indgik en traktat med dem og blev til gengæld smittet af mange af deres overtroiske forestillinger, især deres praksis med at ofre førstefødte sønner. På den måde blev Abraham igen en stor leder i Palæstina. Han blev æret af alle grupper og hædret af alle konger. Han var den åndelige leder for alle de omkringliggende stammer, og hans indflydelse fortsatte i nogen tid efter hans død. I de sidste år af sit liv vendte han endnu en gang tilbage til Hebron, stedet for hans tidligere aktiviteter og det sted, hvor han havde arbejdet sammen med Melkisedek. Abrahams sidste handling var at sende trofaste tjenere til sin bror Nahors by på grænsen til Mesopotamien for at sikre sig en kvinde af sit eget folk som hustru til sin søn Isak. Det havde længe været skik blandt Abrahams folk at gifte sig med deres fætre og kusiner. Og Abraham døde i tillid til den tro på Gud, som han havde lært af Melkisedek i de forsvundne skoler i Salem.		93:9.4 (1023.1) But Abraham was not long to be deterred in his mission as the successor of Melchizedek. Soon he made converts among the Philistines and of Abimelech’s people, made a treaty with them, and, in turn, became contaminated with many of their superstitions, particularly with their practice of sacrificing first-born sons. Thus did Abraham again become a great leader in Palestine. He was held in reverence by all groups and honored by all kings. He was the spiritual leader of all the surrounding tribes, and his influence continued for some time after his death. During the closing years of his life he once more returned to Hebron, the scene of his earlier activities and the place where he had worked in association with Melchizedek. Abraham’s last act was to send trusty servants to the city of his brother, Nahor, on the border of Mesopotamia, to secure a woman of his own people as a wife for his son Isaac. It had long been the custom of Abraham’s people to marry their cousins. And Abraham died confident in that faith in God which he had learned from Melchizedek in the vanished schools of Salem.
93:9.5 (1023.2) Det var svært for den næste generation at forstå historien om Melkisedek; inden for fem hundrede år betragtede mange hele fortællingen som en myte. Isak holdt ret godt fast i sin fars lære og gav næring til evangeliet fra Salem-kolonien, men det var sværere for Jakob at forstå betydningen af disse traditioner. Josef troede fuldt og fast på Melkisedek og blev, hovedsageligt på grund af dette, betragtet af sine brødre som en drømmer. Josefs ære i Egypten skyldtes hovedsageligt mindet om hans oldefar Abraham. Josef blev tilbudt militær kommando over de egyptiske hære, men da han troede så fast på Melkisedeks traditioner og Abrahams og Isaks senere lære, valgte han at tjene som civil administrator, da han mente, at han på den måde bedre kunne arbejde for at fremme Himmeriget.		93:9.5 (1023.2) It was hard for the next generation to comprehend the story of Melchizedek; within five hundred years many regarded the whole narrative as a myth. Isaac held fairly well to the teachings of his father and nourished the gospel of the Salem colony, but it was harder for Jacob to grasp the significance of these traditions. Joseph was a firm believer in Melchizedek and was, largely because of this, regarded by his brothers as a dreamer. Joseph’s honor in Egypt was chiefly due to the memory of his great-grandfather Abraham. Joseph was offered military command of the Egyptian armies, but being such a firm believer in the traditions of Melchizedek and the later teachings of Abraham and Isaac, he elected to serve as a civil administrator, believing that he could thus better labor for the advancement of the kingdom of heaven.
93:9.6 (1023.3) Læren om Melkisedek var fuld og fyldig, men optegnelserne fra disse dage virkede umulige og fantastiske for de senere hebraiske præster, selvom mange havde en vis forståelse af disse transaktioner, i det mindste op til tiden for den massive redigering af Det Gamle Testamentes optegnelser i Babylon.		93:9.6 (1023.3) The teaching of Melchizedek was full and replete, but the records of these days seemed impossible and fantastic to the later Hebrew priests, although many had some understanding of these transactions, at least up to the times of the en masse editing of the Old Testament records in Babylon.
93:9.7 (1023.4) Det, der i Det Gamle Testamente beskrives som samtaler mellem Abraham og Gud, var i virkeligheden konferencer mellem Abraham og Melkisedek. Senere skriftkloge betragtede udtrykket Melkisedek som synonymt med Gud. Optegnelsen om Abrahams og Sarahs mange kontakter med “Herrens engel” henviser til deres talrige besøg hos Melkisedek.		93:9.7 (1023.4) What the Old Testament records describe as conversations between Abraham and God were in reality conferences between Abraham and Melchizedek. Later scribes regarded the term Melchizedek as synonymous with God. The record of so many contacts of Abraham and Sarah with “the angel of the Lord” refers to their numerous visits with Melchizedek.
93:9.8 (1023.5) De hebraiske fortællinger om Isak, Jakob og Josef er langt mere pålidelige end dem om Abraham, selv om de også indeholder mange afvigelser fra fakta, ændringer foretaget bevidst og ubevidst på det tidspunkt, hvor de hebraiske præster udarbejdede disse optegnelser under det babyloniske fangenskab. Ketura var ikke Abrahams kone; ligesom Hagar var hun blot en konkubine. Al Abrahams ejendom gik til Isak, søn af Sara, statushustruen. Abraham var ikke så gammel, som optegnelserne antyder, og hans kone var meget yngre. Disse aldre blev bevidst ændret for at give mulighed for den efterfølgende påståede mirakuløse fødsel af Isak.		93:9.8 (1023.5) The Hebrew narratives of Isaac, Jacob, and Joseph are far more reliable than those about Abraham, although they also contain many diversions from the facts, alterations made intentionally and unintentionally at the time of the compilation of these records by the Hebrew priests during the Babylonian captivity. Keturah was not a wife of Abraham; like Hagar, she was merely a concubine. All of Abraham’s property went to Isaac, the son of Sarah, the status wife. Abraham was not so old as the records indicate, and his wife was much younger. These ages were deliberately altered in order to provide for the subsequent alleged miraculous birth of Isaac.
93:9.9 (1023.6) Jødernes nationale ego blev voldsomt nedtrykt af det babyloniske fangenskab. I deres reaktion mod national underlegenhed gik de over til den anden yderlighed af national og racemæssig egoisme, hvor de forvrængede og forvanskede deres traditioner med henblik på at ophøje sig selv over alle racer som Guds udvalgte folk; og derfor redigerede de omhyggeligt alle deres optegnelser med det formål at hæve Abraham og deres andre nationale ledere højt op over alle andre personer, ikke undtagen Melkisedek selv. De hebraiske skriftkloge ødelagde derfor alle de optegnelser om disse betydningsfulde tider, som de kunne finde, og bevarede kun beretningen om mødet mellem Abraham og Melkisedek efter slaget ved Siddim, som de mente reflekterede stor ære over Abraham.		93:9.9 (1023.6) The national ego of the Jews was tremendously depressed by the Babylonian captivity. In their reaction against national inferiority they swung to the other extreme of national and racial egotism, in which they distorted and perverted their traditions with the view of exalting themselves above all races as the chosen people of God; and hence they carefully edited all their records for the purpose of raising Abraham and their other national leaders high up above all other persons, not excepting Melchizedek himself. The Hebrew scribes therefore destroyed every record of these momentous times which they could find, preserving only the narrative of the meeting of Abraham and Melchizedek after the battle of Siddim, which they deemed reflected great honor upon Abraham.
93:9.10 (1024.1) Og da de mistede Melkisedek af syne, mistede de også denne nødsøns lære om den lovede overdragelsessøns åndelige mission af syne; de mistede denne missions natur af syne så fuldt og helt, at meget få af deres efterkommere var i stand til eller villige til at genkende og modtage Mikael, da han viste sig på jorden og i kødet, som Makiventa havde forudsagt.		93:9.10 (1024.1) And thus, in losing sight of Melchizedek, they also lost sight of the teaching of this emergency Son regarding the spiritual mission of the promised bestowal Son; lost sight of the nature of this mission so fully and completely that very few of their progeny were able or willing to recognize and receive Michael when he appeared on earth and in the flesh as Machiventa had foretold.
93:9.11 (1024.2) Men en af forfatterne til Hebræerbrevet forstod Melkisedeks mission, for der står skrevet: “Denne Melkisedek, Den Højestes præst, var også fredskonge; uden far, uden mor, uden stamtavle, uden begyndelse på dage eller ende på liv, men gjort som en Guds søn, forbliver han præst til stadighed.” Denne forfatter udpegede Melkisedek som en type på den senere skænkelse af Mikael og bekræftede, at Jesus var “en præst for evigt på Melkisedeks orden.” Selvom denne sammenligning ikke var helt heldig, var det bogstaveligt talt sandt, at Kristus modtog en midlertidig titel til Urantia “efter ordre fra de tolv Melkisedek-forvaltere,” der var i tjeneste på tidspunktet for hans verdensoverdragelse.		93:9.11 (1024.2) But one of the writers of the Book of Hebrews understood the mission of Melchizedek, for it is written: “This Melchizedek, priest of the Most High, was also king of peace; without father, without mother, without pedigree, having neither beginning of days nor end of life but made like a Son of God, he abides a priest continually.” This writer designated Melchizedek as a type of the later bestowal of Michael, affirming that Jesus was “a minister forever on the order of Melchizedek.” While this comparison was not altogether fortunate, it was literally true that Christ did receive provisional title to Urantia “upon the orders of the twelve Melchizedek receivers” on duty at the time of his world bestowal.
10. Makiventa melkisedeks nuværende stilling ^top		10. Present Status of Machiventa Melchizedek ^top
93:10.1 (1024.3) I de år, hvor Makiventa inkarnerede, fungerede Urantias Melkisedek-forvaltere som elleve. Da Makiventa mente, at hans mission som nødhjælpssøn var afsluttet, signalerede han dette til sine elleve medarbejdere, og de gjorde straks den teknik klar, hvormed han skulle frigøres fra kødet og sikkert genoprettes til sin oprindelige Melkisedek-status. Og på tredjedagen efter sin forsvinden fra Salem dukkede han op blandt sine elleve medarbejdere på Urantia og genoptog sin afbrudte karriere som en af de planetariske forvaltere af 606 fra Satania.		93:10.1 (1024.3) During the years of Machiventa’s incarnation the Urantia Melchizedek receivers functioned as eleven. When Machiventa considered that his mission as an emergency Son was finished, he signalized this fact to his eleven associates, and they immediately made ready the technique whereby he was to be released from the flesh and safely restored to his original Melchizedek status. And on the third day after his disappearance from Salem he appeared among his eleven fellows of the Urantia assignment and resumed his interrupted career as one of the planetary receivers of 606 of Satania.
93:10.2 (1024.4) Makiventa afsluttede sin overdragelse som et væsen af kød og blod lige så pludseligt og uhøjtideligt, som han havde påbegyndt den. Hverken hans tilsynekomst eller afrejse blev ledsaget af nogen usædvanlig meddelelse eller demonstration; hverken opstandelsesopråb eller afslutningen på en planetarisk dispensation markerede hans tilsynekomst på Urantia; hans overdragelse var en nødhjælps situation. Men Makiventa afsluttede ikke sit ophold i menneskets skikkelse, før han var blevet behørigt frigivet af Faderen Melkisedek og var blevet informeret om, at hans nødhjælpsoverdragelse var blevet godkendt af Nebadons øverste leder, Gabriel af Salvington.		93:10.2 (1024.4) Machiventa terminated his bestowal as a creature of flesh and blood just as suddenly and unceremoniously as he had begun it. Neither his appearance nor departure were accompanied by any unusual announcement or demonstration; neither resurrection roll call nor ending of planetary dispensation marked his appearance on Urantia; his was an emergency bestowal. But Machiventa did not end his sojourn in the flesh of human beings until he had been duly released by the Father Melchizedek and had been informed that his emergency bestowal had received the approval of the chief executive of Nebadon, Gabriel of Salvington.
93:10.3 (1024.5) Makiventa Melkisedek fortsatte med at interessere sig meget for efterkommerne af de mennesker, der havde troet på hans lære, da han var i kødet. Men Abrahams afkom gennem Isak, som giftede sig med keniterne, var den eneste linje, som længe fortsatte med at nære en klar opfattelse af Salems lære.		93:10.3 (1024.5) Machiventa Melchizedek continued to take a great interest in the affairs of the descendants of those men who had believed in his teachings when he was in the flesh. But the progeny of Abraham through Isaac as intermarried with the Kenites were the only line which long continued to nourish any clear concept of the Salem teachings.
93:10.4 (1024.6) Den samme Melkisedek fortsatte med at samarbejde gennem de efterfølgende nitten århundreder med de mange profeter og seere og bestræbte sig således på at holde Salems sandheder i live, indtil tiden for Mikaels tilsynekomst på jorden var inde.		93:10.4 (1024.6) This same Melchizedek continued to collaborate throughout the nineteen succeeding centuries with the many prophets and seers, thus endeavoring to keep alive the truths of Salem until the fullness of the time for Michael’s appearance on earth.
93:10.5 (1025.1) Makiventa fortsatte som planetarisk forvalter frem til tiden for Mikael sejr på Urantia. Derefter blev han knyttet til Urantia-tjenesten på Jerusem som en af de fire og tyve ledere, og først for nylig er han blevet ophøjet til Skabersønnens personlige ambassadør på Jerusem med titlen Stedfortrædende Planetarisk Prins af Urantia. Det er vores overbevisning, at så længe Urantia forbliver en beboet planet, vil Makiventa Melkisedek ikke fuldt ud vende tilbage til sine pligter i sin orden af sønner, men vil for evigt forblive en planetarisk minister, der repræsenterer Kristus Mikael.		93:10.5 (1025.1) Machiventa continued as a planetary receiver up to the times of the triumph of Michael on Urantia. Subsequently, he was attached to the Urantia service on Jerusem as one of the four and twenty directors, only just recently having been elevated to the position of personal ambassador on Jerusem of the Creator Son, bearing the title Vicegerent Planetary Prince of Urantia. It is our belief that, as long as Urantia remains an inhabited planet, Machiventa Melchizedek will not be fully returned to the duties of his order of sonship but will remain, speaking in the terms of time, forever a planetary minister representing Christ Michael.
93:10.6 (1025.2) Da det var en nødhjælpsoverdragelse på Urantia, fremgår det ikke af optegnelserne, hvad Makiventas fremtid kan blive. Det kan vise sig, at det melkisedekske korps i Nebadon har lidt det permanente tab af en af deres medlemmer. Nylige afgørelser fra Edentias Højeste og senere bekræftet af Uversas Dagens Ældste tyder stærkt på, at denne tildelte Melkisedek er udset til at tage den faldne planetariske prins Caligastias plads. Hvis vores formodninger i denne henseende er korrekte, er det meget muligt, at Makiventa Melkisedek igen viser sig personligt på Urantia og på en eller anden modificeret måde genoptager rollen som den detroniserede Planetprins, eller også viser sig på jorden for at fungere som stedfortrædende Planetprins, der repræsenterer Kristus Mikael, som nu faktisk har titlen som Planetprins af Urantia. Selv om det langt fra står klart for os, hvad Makiventas skæbne kan blive, tyder de begivenheder, der har fundet sted for nylig, ikke desto mindre stærkt på, at de foregående formodninger sandsynligvis ikke er langt fra sandheden.		93:10.6 (1025.2) As his was an emergency bestowal on Urantia, it does not appear from the records what Machiventa’s future may be. It may develop that the Melchizedek corps of Nebadon have sustained the permanent loss of one of their number. Recent rulings handed down from the Most Highs of Edentia, and later confirmed by the Ancients of Days of Uversa, strongly suggest that this bestowal Melchizedek is destined to take the place of the fallen Planetary Prince, Caligastia. If our conjectures in this respect are correct, it is altogether possible that Machiventa Melchizedek may again appear in person on Urantia and in some modified manner resume the role of the dethroned Planetary Prince, or else appear on earth to function as vicegerent Planetary Prince representing Christ Michael, who now actually holds the title of Planetary Prince of Urantia. While it is far from clear to us as to what Machiventa’s destiny may be, nevertheless, events which have so recently taken place strongly suggest that the foregoing conjectures are probably not far from the truth.
93:10.7 (1025.3) Vi forstår udmærket, hvordan Mikael ved sin sejr på Urantia blev efterfølgeren til både Caligastia og Adam; hvordan han blev den planetariske Fredsprins og den anden Adam. Og nu ser vi, at denne Melkisedek får titlen stedfortrædende planetarisk prins af Urantia. Vil han også blive udnævnt til stedfortrædende materiel søn af Urantia? Eller er der mulighed for, at en uventet og hidtil uset begivenhed vil finde sted, nemlig at Adam og Eva eller nogle af deres efterkommere på et tidspunkt vender tilbage til planeten som repræsentanter for Mikael med titlerne stedfortrædere for Urantias anden Adam?		93:10.7 (1025.3) We well understand how, by his triumph on Urantia, Michael became the successor of both Caligastia and Adam; how he became the planetary Prince of Peace and the second Adam. And now we behold the conferring upon this Melchizedek of the title Vicegerent Planetary Prince of Urantia. Will he also be constituted Vicegerent Material Son of Urantia? Or is there a possibility that an unexpected and unprecedented event is to take place, the sometime return to the planet of Adam and Eve or certain of their progeny as representatives of Michael with the titles vicegerents of the second Adam of Urantia?
93:10.8 (1025.4) Og alle disse spekulationer, der er forbundet med visheden om fremtidige tilsynekomster af både Administratorsønner og Treenighedens Lærersønner, sammenholdt med Skabersønnens udtrykkelige løfte om at vende tilbage på et tidspunkt, gør Urantia til en planet med fremtidig usikkerhed og gør den til en af de mest interessante og spændende sfærer i hele Nebadons univers. Det er meget muligt, at vi i en fremtidig tidsalder, hvor Urantia nærmer sig lysets og livets æra, efter at Lucifer-oprøret og Caligastias løsrivelse er blevet endeligt afgjort, kan være vidne til, at Makiventa, Adam, Eva og Kristus Mikael er til stede på Urantia samtidig, såvel som enten en Administratorsøn eller endda Treenighedens Lærersønner.		93:10.8 (1025.4) And all these speculations associated with the certainty of future appearances of both Magisterial and Trinity Teacher Sons, in conjunction with the explicit promise of the Creator Son to return sometime, make Urantia a planet of future uncertainty and render it one of the most interesting and intriguing spheres in all the universe of Nebadon. It is altogether possible that, in some future age when Urantia is approaching the era of light and life, after the affairs of the Lucifer rebellion and the Caligastia secession have been finally adjudicated, we may witness the presence on Urantia, simultaneously, of Machiventa, Adam, Eve, and Christ Michael, as well as either a Magisterial Son or even Trinity Teacher Sons.
93:10.9 (1025.5) Det har længe været vores ordens opfattelse, at Makiventas tilstedeværelse i Jerusems korps af Urantia-ledere, de fire og tyve rådgivere, er tilstrækkeligt bevis til at retfærdiggøre troen på, at han er bestemt til at følge de dødelige på Urantia videre gennem universets plan for progression og opstigning, selv til Finalitetens Paradiskorps. Vi ved, at Adam og Eva således er bestemt til at ledsage deres jordiske medmennesker på paradiseventyret, når Urantia er blevet etableret i lys og liv.		93:10.9 (1025.5) It has long been the opinion of our order that Machiventa’s presence on the Jerusem corps of Urantia directors, the four and twenty counselors, is sufficient evidence to warrant the belief that he is destined to follow the mortals of Urantia on through the universe scheme of progression and ascension even to the Paradise Corps of the Finality. We know that Adam and Eve are thus destined to accompany their earth fellows on the Paradise adventure when Urantia has become settled in light and life.
93:10.10 (1025.6) For mindre end tusind år siden var den samme Machiventa Melkisedek, Salems vismand, usynligt til stede på Urantia i en periode på hundrede år, hvor han fungerede som planetens generalguvernør; og hvis det nuværende system til at styre planetens anliggender fortsætter, vil han vende tilbage i samme egenskab om lidt over tusind år.		93:10.10 (1025.6) Less than a thousand years ago this same Machiventa Melchizedek, the onetime sage of Salem, was invisibly present on Urantia for a period of one hundred years, acting as resident governor general of the planet; and if the present system of directing planetary affairs should continue, he will be due to return in the same capacity in a little over one thousand years.
93:10.11 (1026.1) Dette er historien om Makiventa Melkizedek, en af de mest unikke personer, der nogensinde er blevet forbundet med Urantias historie, og en personlighed, der kan være bestemt til at spille en vigtig rolle i den fremtidige oplevelse af jeres uregelmæssige og usædvanlige verden.		93:10.11 (1026.1) This is the story of Machiventa Melchizedek, one of the most unique of all characters ever to become connected with the history of Urantia and a personality who may be destined to play an important role in the future experience of your irregular and unusual world.
93:10.12 (1026.2) [Præsenteret af en Melkisedek fra Nebadon.]		93:10.12 (1026.2) [Presented by a Melchizedek of Nebadon.]