Kapitel 93		Paper 93
Makiventa Melkisedek		Machiventa Melchizedek
93:0.1 (1014.1) MELKISEDEKERNE er almindeligt kendt som Nødsituationssønner, for de udøver en fantastisk bred vifte af aktiviteter på verdener i lokaluniverset. Når et ekstraordinært problem opstår, eller når noget usædvanligt skal forsøges, er det ganske ofte en Melkisedek, der accepterer opgaven. Melkisedeksønnernes evne til at fungere i nødsituationer og på vidt forskellige niveauer af universet, selv på det fysiske niveau af personlighedsmanifestation, er særegen for deres klasse. Kun Livsbærerne deler med dem, i en vis grad denne metamorfiske vifte af personligheds funktion.		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) Universsønnernes Melkisedek klasse har været overordentlig aktiv på Urantia. Et korps af tolv Melkisedeker tjente her i samarbejde med Livsbærerne. En senere korps af tolv blev forvaltere til din verden kort efter Caligastias løsrivelse og fortsatte ved magten indtil tidspunktet for Adam og Eva. Disse tolv Melkisedekere returnerede til Urantia efter Adams og Evas misligholdelse, og de fortsatte derefter som planetariske forvaltere frem til den dag, hvor Jesus af Nasaret, som Menneskesønnen, blev den nominelle Planetprins af Urantias.		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 blev truet af udryddelse i de årtusinder, der fulgte efter den Adamiske mission på Urantia var mislykkedes. Selvom menneskeracerne gjorde fremskridt intellektuelt tabte de langsomt terræn åndeligt. Omkring 3000 f.Kr. var begrebet om Gud meget diset i menneskernes 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 Melkisedek forvaltere kendte til Mikaels forestående overdragelse på deres planet, men de vidste ikke, hvor hurtigt det ville ske; derfor indkaldt de til en højtidelig høring og anmodet de Højeste af Edentia om at træffe nogle foranstaltninger for at opretholde sandhedens lys på Urantia. Denne anmodning blev afvist med den begrundelse, at "gennemførelsen af anliggender på 606 af Satania er helt i hænderne på de Melkisedekske værger". Forvalterne appellerede derefter til Melkisedekfaderen om hjælp, men de modtog kun afgørelsen, at de skulle fortsætte med at holde sandheden i live på en måde, efter deres eget valg, ”indtil ankomsten af en overdragelsens søn," som "vil 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 i verden, for at skænke sig selv som en tjenende Nødsituationssøn til verden. Tilladelse blev givet til dette eventyr af myndighederne i Salvington, og den faktiske inkarnation af Makiventa Melkisedek blev fuldbyrdet nær det sted, der skulle blive byen Salem i Palæstina. Hele transaktionen for at materialisere denne Melkisedek Søn blev afsluttet af de planetariske forvaltere i samarbejdet med Livsbærerne, visse af de Ledende Fysiske Overvågere, og andre himmelske personligheder bosiddende 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 i salem ^top		2. The Sage of Salem ^top
93:2.1 (1015.1) Det var 1973 år før Jesu fødsel, at Makiventa blev skænket til menneskeracerne på Urantia. Hans ankomst var ikke opsigtsvækkende; hans materialisering var ikke overværet af menneskelige øjne. Han blev først observeret af et dødeligt menneske på denne mindeværdige dag, da han kom ind i teltet til Amdon, en kaldæisk kvægavler af sumerisk herkomst. Proklamationen af hans mission indgik i den enkle erklæring, som han gjorde til denne hyrde, "Jeg er Melkisedek, Præsten af 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 fra sin forbavselse, og efter at han havde overdynget denne fremmede med mange spørgsmål, inviterede han Melkisedek til at spise aftensmad med ham, og det var første gang i Makiventas lange univers karriere, at han indtog materiel mad, den slags næring som skulle holde ham i live under hele hans 94 år 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) Den aften, mens de talte med hinanden under stjernerne, begyndte Melkisedek sin missionsopgave med at åbenbare sandheden om Guds virkelighed, da, han med et sving af armen, vendte sig til Amdon og sagde: "El Elyon, den Højeste, er den guddommelige skaber af himmelhvælvingens stjerner og selve 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) Inden for et par år havde Melkisedek samlet en gruppe af studerende omkring sig, disciple og troende, som dannede kernen i det senere samfund af Salem. Han blev hurtigt kendt i hele Palæstina som præsten El Elyon, den Højeste, og som vismanden i Salem. Blandt nogle af de omkringliggende stammer, blev han ofte omtalt som Salems sheik, eller konge. Salem var stedet som efter Melkisedeks forsvinden blev byen Jebus, senere 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 udseende, lignede Melkisedek de blandede Noditer og Sumererne Han var næsten et hundrede og firs centimeter i højden og besad en imponerende holdning. Han talte kaldæisk og en halv snes andre sprog. Han klædte sig meget som Kananiternes præster, bortset fra at han på brystet bar et symbol med tre koncentriske cirkler, Satanias symbol på Paradis Treenigheden. I løbet af hans tjenestetid blev disse tre koncentriske cirkler, tegnet, der var betragtet som så helligt af hans tilhængere, at de aldrig vovede at bruge det, og efter et par generationer blev det hurtigt glemt.		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 Makiventa levede som de mennesker, der boede i denne verden, giftede han sig aldrig, ej heller kunne han have efterladt afkom på jorden. Selv om hans fysiske krop lignede den mandlige, hørte den i virkeligheden til samme klasse som de specielt konstruerede kroppe, der blev anvendt af de et hundrede materialiserede medlemmer af Prins Caligastia personale bortset fra, at den ikke havde noget livsplasma fra nogen menneskeracer. Der var heller ikke et livets træ tilgængelig på Urantia. Hvis Makiventa havde forblevet på jorden i en lang periode, ville hans fysiske mekanisme gradvist være blevet forværret; men som det var, så fuldførte han sin overdragelsesmission i fireoghalvfems år, længe før hans materielle krop 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, der boede i hans overmenneskelige personlighed som en følgesvend i tid og rådgiver i kødet, og således fik den oplevelse og praktisk indføring i Urantians problemer og teknikken med at bo i en inkarneret søn som gjorde det muligt for denne ånd af Faderen til så modigt at fungere i det menneskelige sind i den senere Guds søn, Mikael, da han dukkede op på jorden i skikkelse af dødeligt kød. Det er den eneste Tankeretteren 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 kollegaer i det planetariske forvalterkorps, men han kunne ikke kommunikere med andre klasser af himmelske personligheder. Bortset fra de Melkisedekske forvaltere, havde han ingen anden kontakt med overmenneskelig 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. Den melkisedekske lære ^top		3. Melchizedek’s Teachings ^top
93:3.1 (1016.3) I løbet af et årti, organiserede Melkisedek sine skoler i Salem, baseret efter fortidens system, som var blevet udviklet af de første Sethitiske præster i den anden Eden. Selv tanken om et system til at betale tiende, som blev indført af hans senere tilhænger Abraham nedstammede også fra de tilbageværende traditioner af fortidens Sethitiske 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 af én Gud, en universel guddom, men han tillod folk at associere denne lære med Norlatiadeks Konstellationsfader, som han kaldte El Elyon - den Højeste. Melkisedek var næsten tavs om Lucifers status og tingenes tilstand på Jerusem. Lanaforge, Systemherskeren, havde meget lidt at gøre med Urantia førend efter afslutningen af Mikaels overdragelse. For de fleste af dem, der studerende i Salem 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) De tre koncentriske cirklers symbol, som Melkisedek tog i brug som insignier af hans overdragelse, fortolkede de fleste mennesker, som udtryk for de tre riger for respektive mennesker, engle og Gud. De fik lov til at forblive i denne tro; meget få af hans tilhængere vidste nogensinde, at disse tre cirkler symboliserede Paradistreenighedens uendelighed, evighed og universalitet af guddommelig vedligeholdelse og retning. Selv Abraham betragtede snarere dette symbol som repræsenterende de tre Højeste af Edentia, da han var blevet instrueret i, at de tre Højeste fungerede som én. I det omfang Melkisedek underviste om Treenighedsbegrebet symboliseret i hans insignier, forbandt han det normalt med de tre Vorondadekherskere 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, af de Højestes styre af Edentia - Urantias Guder. Men for nogle, underviste Melkisedek avanceret sandhed, som omfattede lokaluniversets adfærd og organisering, mens han til sin lysende discipel keniten Nordan og hans gruppe af oprigtige elever, underviste sandheder om superuniverset og endda om Havona.		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 Katros familie, med hvem Melkisedek levede i mere end tredive år, kendte til 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 tid overleveret til ham fra 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 lærte sine disciple 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. Denne store lærer underordnet alt for læren om én Gud, en Guddom i universet, en himmelsk Skaber, en guddommelig Fader. Der blev lagt vægt på denne lære med henblik på at appellere til menneskets tilbedelse og forberede vejen for den efterfølgende tilsynekomst af Mikael, som Søn af 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 har fastslået, at Jesus var en præst, eller minister, "for evigt efter Melkisedek."		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 som virkelig var Paradissøn af den ene Gud, som han så levende portrætterede som Fader til alle, og som han repræsenterede til Abraham som en Gud, der ville acceptere mennesket på den enkle form af personlig tro. Da Mikael, trådte frem på jorden, bekræftede han alt, som 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 den tids mennesker. De kunne simpelthen ikke forstå idéen om at få guds gunst for ingenting - ved tro. De var alt for dybt rodfæstet i troen på, at mennesket blev født i gæld til guderne. Alt for længe og med for stor alvor havde de ofret og givet gaver til præsterne til at forstå den gode nyhed, at frelsen, den guddommelige gunst, var en gratis gave til alle, der ville tro på Den Melkisedekske pagt. Abraham troede halvhjertet, og selv det blev regnet "som 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, men 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 for 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 vidne falsk.		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 må ikke udvise mangel på 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 ingen ofring var tilladt inden for kolonien, vidste Melkisedek godt, hvor svært det er pludselig at udrydde veletablerede skikke og havde derfor klogt tilbudt disse mennesker et sakramente af brød og vin i erstatning for det tidligere offer af kød og blod. Det er skrevet, "Melkisedek, Salems konge, lod brød og vin bære frem." Ikke engang denne forsigtige nyskabelse var helt vellykket; alle de forskellige stammer havde deres hjælpecentre i udkanten af Salem, hvor de tilbød blod- og brændeofre. Selv Abraham tyede til denne barbariske praksis efter sin sejr over Kedorlaomer. Han følte sig simpelthen ikke helt tryg, indtil han havde forrettet et konventionelt offer. Melkisedek var aldrig i stand til helt at udrydde denne tilbøjelighed til ofring fra sine tilhængers religiøse skikke, ikke engang når det kom til Abraham.		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 elementær åbenbarede sandhed på Salem i fireoghalvfems år, og i løbet af denne tid deltog Abraham ved tre forskellige tidspunkter på skolen i Salem. Han blev til sidst omvendt til Salemslærens tro og blev en af Melkisedeks mest strålende elever og ledende tilhængere.		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) Selv om det kan være en fejl at tale om et "udvalgt folk", er det ikke en fejl at henvise til Abraham som en udvalgt person. Melkisedek lagde virkelig ansvaret på Abraham for at holde sandheden om den ene Gud i live i modsætning til den herskende tro på flere guder.		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 blev delvist bygger på ønsket om at etablere kontakt med nogle menneskelige familier med lederpotentiale. På tidspunktet for inkarnationen af Melkisedek var der mange familier på jorden der var lige så godt forberedte til at modtage Salemlæren, som Abrahams familie. Der var lige så begavet familier blandt de røde mennesker, de gule mennesker, og blandt efterkommere af Anditerne til vest og nord. Igen, ingen af disse lokaliteter var så gunstigt beliggende for Mikaels efterfølgende optræden på jorden som den østlige kyst af Middelhavet. Den Melkisedekske mission i Palæstina og den efterfølgende tilsynekomst af Mikael blandt de hebraiske folk var i en ikke så ringe grad bestemt af geografi, af, at Palæstina var centralt beliggende i forhold til den daværende eksisterende handel, rejser, og civilisation i verden.		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 længere tid havde de Melkisedekske forvaltere observeret Abrahams forfædre, og de så trygt frem til, at der i en bestemt generation ville opstå efterkommer, der ville være karakteriseret af intelligens, initiativ, skarpsindighed, og oprigtighed. Børnene af Tera, Abrahams far, opfyldte i alle henseender disse forventninger. Det var denne mulighed for kontakt med disse alsidige børn af Tera der væsentligt bidrog til at Makiventa dukkede op 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) Tera og hele hans familie var halvhjertet konvertitter til Salemreligionen, som var blevet prædiket i Kaldæa. De hørte om Melkisedek gennem Ovids forkyndelser, en fønikisk lærer, der proklamerede Salemdoktrinerne i Ur. De forlod Ur i hensigt at gå direkte til Salem, men Nakor, Abrahams bror, der ikke at have set Melkisedek, var ikke så ivrig og overtalte dem til at blive, i Haran. Det tog meget lang tid efter de ankom til Palæstina, før de var villige til at ødelægge alle de huslige guder, de havde bragt med sig; de var langsomme til at opgive de mange Mesopotamiske guder for Salems ene Gud.		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) Et par uger efter, at Abrahams far Tera var død sendte Melkisedek en af sine elever, Jaram Hetiten, med følgende invitation til både Abraham og Nakors: "Kom til Salem, hvor I skal høre vores undervisning i sandheden om den evige skaber, og i de oplyste efterkommer af jeres to brødre skal hele verden blive velsignet." Nakor havde endnu ikke helt accepteret Melkisedeks evangelium. Han blev tilbage og opbygget en stærk bystat, der bar hans navn; men Lot, Abrahams nevø, besluttede at gå 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) Efter ankomsten til Salem, valgte Abraham og Lot et kuperet opholdsted nær byen, hvor de kunne forsvare sig mod de mange overraskelsesangreb af røverbander nordfra. På dette tidspunkt foretog hittitterne, assyrerne, filisterne, og andre grupper konstant plyndringstogter mod stammer i det centrale og sydlige Palæstina. Fra deres højborg i bakkerne valfartede Abraham og Lot hyppigt 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, drog Abraham og Lot til Nildalen for at få fødevareforsyninger, da der herskede en tørke i Palæstina. Under sit korte ophold i Egypten fandt Abraham en fjern slægtning på den egyptiske trone, og hos denne konge tjente han som chef for to meget succesfulde militære ekspeditioner. Under den sidste del af sit ophold ved Nilen boede han og hans kone Sarah ved hoffet, og da de forlod Egypten, fik han en del af krigsbyttet fra hans 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 hæder ved det egyptiske hof og vende tilbage til det mere åndelige arbejde der var sponsoreret af Makiventa. Men Melkisedek blev selv æret i Egypten, og da den fulde historie blev præsenteret for Farao, opfordrede han stærkt Abraham til at vende tilbage til opfyldelse af sine løfter i forbindelse med Salemprojektet.		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 vej tilbage fra Egypten fremlagde han sin plan for Lot om at erobre hele Kanaan og bringe dets folk under Salem styre. Lot var mere opsat på erhvervslivet; så, efter en senere uenighed, gik han til Sodoma for at engagere sig i handel og dyrehold. Lot ønsket hverken det militære eller et hyrde liv.		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) Ved tilbagekomsten til Salem med sin familie, begyndte Abraham at udvikle sine militære projekter. Han blev hurtigt anerkendt som den civile hersker over Salem territorium og havde indgået en pagt med syv nærbeliggende stammer under hans ledelse. Melkisedek havde virkelig store vanskeligheder med at beherske Abraham, som brændte af iver for at drage ud og med sværdet samle op de omkringliggende stammer, for at de således hurtigere kunne få kendskab om sandhederne i 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 de hære, der gik frem og tilbage. Han var helt villig til at Abraham skulle udarbejde en forsvarspolitik for Salem som efterfølgende blev sat i kraft, men han ville ikke godkende hans elevs ambitiøse ordninger for erobring. Derfor opstod der en venlig afslutning på forholdet, Abraham flyttede over til Hebron for der 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 nære forbindelse med den hæderkronede Melkisedek, besad Abraham en stor fordel i forhold til de omkringliggende småkonger; som alle beundrede Melkisedek og unødigt frygtede Abraham. Abraham kendte til denne frygt og ventede kun på en belejligt lejlighed til at angribe sine naboer, og denne undskyldning kom, da nogle af disse herskere formodes at have plyndret hans nevø Lots ejendom, som boede i Sodoma. Efter at have hørt dette, rykkede Abraham frem i spidsen for sine syv forbundsstammer mod fjenden. Hans egen livvagter på 318 virkede som officerer i hæren, der talte mere end 4.000 mænd, gik til angreb 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 afholde ham, men nåede kun frem til sin tidligere discipel, da han vendte tilbage sejrende fra kampen. Abraham insisterede på, at Salems Gud havde givet ham sejren over sine fjender og tilbød at give en tiendedel af sit krigsbytte til Salems statskasse. De andre halvfems procent overførte han til sin hovedstad i 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 sammenslutning af elleve stammer og betalte ikke kun tiende til Melkisedek, men sørgede for, at alle andre i denne nærhed gjorde det samme. Hans diplomatiske studehandler med kongen af Sodoma, og sammen med frygten, som han generelt inspirerede, resulterede i at kongen af Sodoma og andre slutter sig til Hebrons militære forbund; Abraham var virkelig godt på vej til at etablere en stærk 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 påtænkte erobring af hele Kanaan. Hans beslutsomhed blev kun svækket af, at Melkisedek ikke ville godkende foretagende. Abraham havde dog så godt som besluttet at gå i gang med foretagende, da tanken om, at han ikke havde nogen søn til at efterfølge ham som hersker over dette foreslåede kongerige begyndte at bekymre ham. Han arrangerede en anden konference med Melkisedek; og det var i løbet af dette interview, at præsten i Salem, den synlige Guds Søn, overtalte Abraham til at opgive sit plan om materiel erobring og verdslig styre til fordel for det åndelige begreb 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 for Abraham det nytteløse i at kæmpe mod Amoriternes pagt, men gjorde det lige så klart, at disse tilbagestående klaner var ved at begå selvmord gennem deres tåbelige skikke, således at efter et par generationer, ville de være så svækket, at Abrahams efterkommere, i mellemtiden stærkt forøget, nemt 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) Melkisedek indgik en formel pagt med Abraham i Salem. Han sagde til Abraham: "Se nu op til himlen og tæl stjernerne, hvis du kan tælle dem; så talrige skal din sæd være. "Og Abraham troede Melkisedek", og det blev regnet ham til Retfærdighed." Så fortalte Melkisedek Abraham historien om den fremtidige besættelse af Kanaan af hans efterkommere 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 Urantiaaftale mellem guddommelighed og menneskelighed, hvorved Gud accepterer at gøre alt; mennesket forpligter sig kun til at tro Guds løfter og følge hans instruktioner. Hidtil havde mennesket troet, at frelsen kun kunne sikres ved gerninger - ofring og tilbud; nu bragte Melkisedek igen til Urantia den gode nyhed, at frelsen, velvilje hos Gud, er at modtage ved tro. Dette evangelium om en enkle tro på Gud var for avanceret; de semitiske stammefolk foretrak efterfølgende at gå tilbage til de ældre ofringer og forsoning for synd ved at udgyde 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 var ikke længe efter etableringen af denne pagt, at Isak, søn af Abraham blev født i overensstemmelse med Melkisedeks løfte. Efter fødslen af Isak, tog Abraham en meget højtidelig holdning til hans pagt med Melkisedek, og begav sig over til Salem for at få det ned på skrift. Det var på 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 troende i Salem havde praktiseret omskæring, selvom det aldrig var blevet gjort obligatorisk af Melkisedek. Abraham havde altid været imod omskæring, så nu besluttede han ved denne lejlighed at højtideliggøre begivenheden ved formelt at acceptere dette ritual som tegn på ratificeringen af pagten i Salem.		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 virkelige og offentlige overgivelse af sine personlige ambitioner på vegne af Melkisedek større planer, at de tre himmelske væsener viste sig for ham på Mamres sletter. Dette var en virkelig tilsynekomst, uanset dens sammenlægning med de efterfølgende fremstillede fortællinger om naturlige ødelæggelse af Sodoma og Gomorra. Disse legender om, hvad der hænde i disse dage viser, hvor tilbagestående moralen og etikken var selv på dette senere 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) Ved fuldbyrdelsen af den højtidelige pagt, var forsoningen mellem Abraham og Melkisedek fuldstændig. Abraham overtog igen den civile og militære ledelse af Salem kolonien, som på sit højeste havde mere end et hundrede tusinde regulære medlemmer af Det Melkisedekske broderskab som betalte tiende. Abraham forbedrede kraftigt Salem templet og forsynede hele skolen med nye telte. Han ikke alene udvidet tiende system, men indførte også mange forbedrede metoder til udførelse af skolens drift. Han bidrog væsentligt til en bedre håndtering af afdelingen for missionær propaganda. Han foretog også en masse for at forbedre besætninger og omorganiseringen af Salems mælkeproduktion. Abraham var en klog og effektiv forretningsmand, en velhavende mand for sin tid; han var ikke overdrevent from, men han var grundigt 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 instruere sine elever og uddanne de Salem missionærer, der søgte ud til alle de omkringliggende stammer, især til Egypten, Mesopotamien, og Lilleasien. Som årtierne gik, rejste disse lærere længere og længere væk fra Salem, og medbragte Makiventas evangelium om tro og tillid til Gud.		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 efterkommerne, der var grupperet omkring bredden af søen Van, lyttere villige til Salemkultens Hittitiske lærere. Fra dette tidligere anditcentrum, blev lærerne sendt til de afsidesliggende regioner både i Europa og Asien. Missionærerne fra Salem trængte hele igennem Europa, selv til de britiske øer. En gruppe gik via Færøerne til Andoniterne på Island, mens en anden gennemkrydsede Kina og nåede japanerne på de østlige øer. De mænd og kvinders liv og erfaringer, der vovede sig væk fra Salem, Mesopotamien, og Lake Van for at oplyse stammerne på den østlige halvkugle udgør et heroisk kapitel i menneskehedens 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) Opgaven var så stor og stammerne var så tilbagestående, at resultaterne var vage og ubestemte. Fra den ene generation til den anden fik Salem evangelium fodfæste her og der, men med undtagelse af Palæstina, kunne tanken om én Gud aldrig opnå støtte blandt en hel stamme eller et folk. Længe før Jesu ankomst var de tidligere Salem missionerende lærer generelt sunket ned i de ældre og mere udbredte overtro og overbevisninger. Melkisedeks oprindelige evangelium var næsten fuldstændig blevet absorberet i 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 bevare sandheden i disse tidligere tider; hvor nemt det var at glemme en ny doktrin fra en generation til en anden. Der var altid en tendens til, at den nye doktrin blev absorberet ind i den ældre samling af religiøs undervisning og magiske ritualer. 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 tid efter ødelæggelsen af Sodoma og Gomorra, at Makiventa besluttede at afslutte sin nødsituationsoverdragelse på Urantia. Melkisedek beslutning om at opsige sit ophold i kødet var påvirket af en lang række forhold, først og fremmest ved den stigende tendens af de omkringliggende stammer, og selv hans nærmeste medarbejdere, til at betragte ham som en halvgud, til at betragte ham som et overnaturligt væsen, hvilket han faktisk var; men de var begyndt at frygte ham unødigt og med en meget overtroisk frygt. Ud over disse grunde ønskede Melkisedek at forlade scenen for hans jordiske aktiviteter i tilstrækkelig lang tid, før Abrahams død for at sikre, at sandheden om den eneste Gud ville blive stærkt etableret i hovederne på hans tilhængere. Derfor trak Makiventa sig tilbage til sit telt i Salem en aften, sagde godnat til sine menneskelige kammerater, og da de om morgen kom for at kalde ham, var han ikke der, for hans kollegaer havde taget ham.		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 pludselig forsvandt. Selvom Melkisedek fuldt ud havde advaret sine tilhængere, at han engang måtte forlade dem, ligesom han var kommet, havde de svært ved at forlige sig med tabet af deres vidunderlige leder. Den store organisation der var opbygget i Salem blev næsten opløst, selvom traditionerne fra disse tider var, hvad Moses byggede på, da han førte de hebraiske slaver ud af Ægypten.		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 frembragte en sorg i Abrahams hjerte, som han aldrig helt overvandt. Hebron han havde 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 drog sydover for at bo i nærheden af sine interesser ved 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 ankomst til Gerar, så Abimelek tilegnede sig hans kone. (Kort efter hans ægteskab med Sara, havde Abraham en nat overhørt et komplot for at myrde ham for at få hans geniale kone. Denne frygt blev en rædsel for den ellers modige og dristige leder; hele sit liv, frygtede han, at nogen ville dræbe ham hemmeligt for at få Sara. Dette forklarer, hvorfor, denne modige mand, ved tre separate 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) Intet kunne holde Abraham afskrækket i lang tid fra sin mission som afløser for Melkisedek. Han fik snart omvendte blandt filistrene og Abimeleks folk, han indgik en traktat med dem, og blev til gengæld forurenet med mange af deres overtro, især med deres praksis med at ofre førstefødte sønner. Således blev Abraham igen en stor leder i Palæstina. Han blev holdt i ærbødighed af alle grupper og hædret af alle konger. Han var den åndelige leder af alle de omkringliggende stammer, og hans indflydelse fortsatte i nogen tid efter hans død. I løbet af de sidste år af sit liv, vendte han atter tilbage til Hebron, skueplads 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 hente en kvinde fra sit eget folk som en kone til sin søn Isak. Det havde længe været skik blandt Abrahams folk at gifte sig med deres kusiner. Abraham døde i tillid til troen på en 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 fem hundrede år betragtede mange mennesker hele fortællingen som en myte. Isak holdt sig ganske godt til sin fars lærdomme og nærede Salem koloniens evangelium, men det var sværere for Jakob at forstå betydningen af disse traditioner. Josef var en fast tilhænger af Melkisedek og blev, hovedsageligt på grund af dette, betragtet af sine brødre som en drømmer. Josefs agtelse i Egypten var primært på grund af mindet om sin oldefar Abraham. Josef blev tilbudt militære kommando af de egyptiske hære, men da han havde en så stærk tro på Melkisedeks traditioner og Abrahams og Isaks senere lære, valgte han at tjene som en civil administrator, i troen på, at han dermed bedre kunne arbejde for Himmerigets spredning.		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) Melkisedeks undervisning var fuldstændig, og grundig, men optegnelserne fra disse tider syntes umuligt og urimelige for de senere hebraiske præster, selv om mange havde en vis forståelse for disse begivenheder, i det mindste frem til det tidspunkt i Babylon, hvor Det Gamle Testamentes skrifter blev revideret i sin helhed.		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 som det Gamle Testamentes skrifter beskriver som samtaler mellem Abraham og Gud var i virkeligheden konferencer mellem Abraham og Melkisedek. Senere skriftkloge betragtede udtrykket Melkisedek som synonym med Gud. Optegnelserne om Abrahams og Saras mange kontakter med " Herrens engel" henviser til deres mange besøg med 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 de faktiske forhold, ændringer foretaget bevidst og ubevidst på tidspunktet for udarbejdelsen af disse optegnelser fra de hebraiske præster under det babylonske fangenskab. Ketura var ikke en af Abrahams hustruer; ligesom Hagar, var hun blot en konkubine. Alt Abrahams ejendom gik til Isak, som var søn af statushustruen Sara. Abraham var ikke så gammel som optegnelserne viser, og hans kone var meget yngre. Disse aldre blev bevidst ændret for at gøre det muligt for efterfølgende, at påstå at Isaks fødsel var et mirakel.		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 meget deprimeret af det babyloniske fangenskab. I deres reaktion mod det nationale mindreværd, svingede de til den anden yderlighed af national og racemæssig egoisme, hvor de fordrejede og perverterede deres traditioner for at ophøje sig selv over alle racer som Guds udvalgte folk. Derfor redigerede de omhyggeligt alle deres skrifter med henblik på at hæve Abraham og deres andre nationale ledere højt op over alle andre, Melkisedek selv var ingen undtagelse. De hebraiske skriftkloge ødelagde derfor hver registrering som de kunne finde om disse meget vigtige og betydningsfulde tider, og bevarede kun fortællingen om mødet mellem Abraham og Melkisedek efter slaget ved Siddim, som ifølge dem afspejlede en 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) Da de således mistede synet af Melkisedek, mistede de også synet af denne Nødsituationssøn undervisning om den lovede Overdragelsessøns åndelige mission. Så grundigt og fuldstændigt mistede de synet af denne missions karakter, at meget få af deres efterkommere var i stand til eller villig til at genkende og modtage Mikael, da han dukkede op 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) En af forfatterne til Hebræerbrevet forstod dog Melkisedeks mission, thi det er skrevet: "Denne Melkisedek, præst af den Højeste, var også konge af fred. Uden far, uden mor, uden stamtavle, uden begyndelse på dagen eller slutningen af livet, men lavet som en Guds Søn, han forbliver præst for evigt." Ifølge denne forfatter betegnes Melkisedek som en form for den senere overdragelse som Mikael gennemførte, og han hævdede at Jesus var "en præst for evig tid, en sådan som Melkisedek." Mens denne sammenligning ikke var helt heldigt, så var det bogstaveligt sandt, at Kristus modtog den foreløbige titel til Urantia "på ordre fra de tolv Melkisedekske forvaltere" der var i tjeneste på tidspunktet for hans overdragelse til verden.		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 løbet af de år, hvor Makiventa var inkarneret fungerede de Melkisedekske forvaltere på Urantia som elleve. Da Makiventa mente, at hans mission som en Nødsituationssøn var afsluttet, signalerede han dette faktum til sine elleve medarbejdere, og de klargjorde straks den teknik, gennem hvilken han skulle frigøres fra kødet og sikkert restaureres til sin oprindelige Melkisedek status. På den tredje dag efter sin forsvinden fra Salem fremtrådte han blandt sine elleve kollegaer i missionen på Urantia og genoptog sin afbrudte karriere som en af de planetariske forvaltere på 606 af 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 en skabning af kød og blod lige så pludseligt og ceremoniløst, som da han begyndte den. Hverken hans tilsynekomst eller afgang var ledsaget af en usædvanlig bekendtgørelse eller demonstration; hverken navneopråb til opstandelsen eller afslutning af en planetarisk dispensation markerede hans tilsynekomst på Urantia. Hans ophold var en nødsituationsoverdragelse. Makiventa afsluttede imidlertid ikke sit ophold i menneskekødet, indtil han var blevet behørigt frigivet af Fader Melkisedek og havde fået oplyst, at hans nødsituation overdragelse havde modtaget godkendelse fra lederen af den udøvende magt i Nebadon, Gabriel i 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 tage en stor interesse for livsførelsen blandt de efterkommere af de mennesker, der havde troet på hans lære, da han levede i kødelig form. Abrahams efterkommere gennem Isak, som giftede sig ind med Keniterne var den eneste linje, som længe fortsatte med at have et klar begreb om hvad der var blevet undervist i Salem.		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) Denne samme Melkisedek fortsatte de næste nitten århundreder med at samarbejde gennem de mange profeter og seere, for således at forsøge at holde sandhederne fra Salem i live indtil tiden kom for Mikael tilsynekomst på jorden.		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 en planetarisk forvalter frem til tidspunktet for Mikael sejr på Urantia. Efterfølgende blev han knyttet til Urantiatjenesten på Jerusem som en af de fire og tyve ledere, og for nylig blev han ophøjet til status som Skabersønnens personlige ambassadør på Jerusem, med titlen vice Planetprins af Urantia. Det er vores overbevisning, at så længe Urantia forbliver en beboede planet, vil Makiventa Melkisedek ikke blive fuldt ud genindsat i hvervet i sin egen klasse af sønner men vil forblive, udtrykt i form af tid, for evigt 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 Makiventas besøg var en nødsituationsoverdragelse på Urantia, fremgår det ikke af arkiverne, hvad Makiventas fremtid kan tænkes at blive. Det kan ske, at Det Melkisedekske korps af Nebadon har mistet et af deres permanente medlemmer. Nylige afgørelser som Edentias Højeste har afsagt, og Dagenes Ældste i Uversa senere har bekræftet, tyder stærkt på, at denne overdragelsens Melkisedek er bestemt til at træde i stedet for den faldne Planetprins, Caligastia. Hvis vores formodninger i denne henseende er korrekte, er det helt muligt, at Makiventa Melkisedek igen kan fremstå personligt på Urantia og på en eller anden modificeret måde genoptage rollen som den afsatte Planetprins, ellers fremtræde på jorden for at fungere som stedfortrædende Planetprins repræsenterende Kristus Mikael, som nu rent faktisk besidder titlen Planetprins af Urantia. Selv om det langt fra er klart for os, hvad Makiventa skæbne kan tænkes at være, alligevel, begivenheder, der for nylig har fundet sted antyder kraftigt, at de foregående gisninger nok 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 godt, hvordan Mikael, ved hans sejr på Urantia, blev både Caligastia og Adam efterfølger; hvordan han blev den planetariske Fredsprins og den anden Adam. Nu ser vi Melkisedek tildelt titlen Urantias stedfortrædende Planetprins. Vil han også blive tildelt Urantias stedfortrædende Materielle Søn? Eller er der en mulighed for, at en uventet og hidtil uset begivenhed skal finde sted, at Adam og Eva eller visse af deres efterkommere engang vender tilbage til planeten som repræsentanter for Mikael med titel af stedfortrædere til den anden Adam af Urantia?		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) Alle disse spekulationer forbundet med det faktum, at der helt sikkert er både Administratorsønner og Treenighedens Undervisende Sønner som vil fremtræde i fremtiden, sammenholdt med det udtrykkelige løfte om, at Skabersønnen engang vil vende tilbage, gør Urantia til en planet med en uvis fremtid og gør den til en af de mest interessante og spændende sfære i hele universet Nebadon. Det er helt muligt, at der i en fremtidig tidsalder, hvor Urantia nærmer sig æraen af lys og liv, og efter at anliggender af Lucifers oprør og Caligastia løsrivelse er endeligt afgjort, kan bevidne den samtidige tilstedeværelse på Urantia, af Makiventa, Adam, Eva, og Kristus Mikael, samt enten en Administratorsøn eller endda en Treenighedens Undervisende Søn.		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 Makiventa tilstedeværelse blandt Jerusems korps af Urantia ledere, de fireogtyve rådgivere, er tilstrækkelige bevis til at berettige troen på, at det er hans skæbne, at følge med de dødelige fra Urantia gennem universets plan med fremskridt og opstigning selv til Finalitkorpset i Paradis. Vi ved, at Adam og Eva på denne måde er bestemt til at ledsage deres jordiske kollegaer på eventyrrejsen til Paradis, 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 noget mindre end tusind år siden var denne selvsamme Makiventa Melkisedek, engang vismanden af Salem, usynligt til stede på Urantia for en periode på hundrede år, hvor han virkede som er bosiddende generalguvernør på planeten. Hvis det nuværende system for forvaltning af de planetariske anliggender fortsætter, kan han forventes at vende tilbage i den samme kapacitet i 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 Melkisedek, en af de mest unikke figurer, der nogensinde har været forbundet med Urantias historie og en personlighed, der kan komme til at spille en vigtig rolle i de fremtidige begivenheder af din uregelmæssige og usædvanlig 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 i Nebadon.]		93:10.12 (1026.2) [Presented by a Melchizedek of Nebadon.]