Urantia-bogen på engelsk er Public Domain på verdensplan siden 2006.
Oversættelser: © 2015 Urantia Foundation
THE TRANSITION YEARS
MELLEMÅRENE
1955 134:0.1 DURING the Mediterranean journey Jesus had carefully studied the people he met and the countries through which he passed, and at about this time he reached his final decision as to the remainder of his life on earth. He had fully considered and now finally approved the plan which provided that he be born of Jewish parents in Palestine, and he therefore deliberately returned to Galilee to await the beginning of his lifework as a public teacher of truth; he began to lay plans for a public career in the land of his father Joseph’s people, and he did this of his own free will.
2015 134:0.1 UNDER middelhavsrejsen havde Jesus nøje studeret de mennesker, han mødte, og de lande, som han gennemrejste, og omkring dette tidspunkt, nåede han sin endelige beslutning om resten af sit liv på jorden. Han havde fuldstændigt overvejet og nu endeligt godkendt den plan, som foreskrev, at han ville blive født af jødiske forældre i Palæstina, og han vendte derfor tilbage med vilje til Galilæa for at afvente begyndelsen af sit livsværk som en offentlig lærer af sandhed. Han begyndte at lægge planer for en offentlig karriere i landet af hans far Josephs folk, og han gjorde det af egen fri vilje.
1955 134:0.2 Jesus had found out through personal and human experience that Palestine was the best place in all the Roman world wherein to set forth the closing chapters, and to enact the final scenes, of his life on earth. For the first time he became fully satisfied with the program of openly manifesting his true nature and of revealing his divine identity among the Jews and gentiles of his native Palestine. He definitely decided to finish his life on earth and to complete his career of mortal existence in the same land in which he entered the human experience as a helpless babe. His Urantia career began among the Jews in Palestine, and he chose to terminate his life in Palestine and among the Jews.
2015 134:0.2 Jesus havde gennem personlig og menneskelig erfaring konkluderet, at Palæstina var det bedste sted i hele den romerske verden til at præsentere de afsluttende kapitler, og præsentere de sidste faser af sit liv på jorden. For første gang, følte han sig fuldt ud tilfreds med programmet for åbent at manifestere sin sande natur og åbenbare sin guddommelige identitet blandt jøder og ikke-jøder i sit hjemland Palæstina. Han besluttede helt sikkert at afslutte sit liv på jorden og fuldføre sit livsforløb af jordisk tilværelse i det samme land, hvor han som hjælpeløs baby havde gjort sin indtræden i livet som et menneske. Hans karriere på Urantia begyndte blandt jøderne i Palæstina, og han valgte at afslutte sit liv i Palæstina og blandt jøderne.
1. THE THIRTIETH YEAR (A.D. 24)
1. DET TREDIVTE ÅR (24 E.KR.)
1955 134:1.1 After taking leave of Gonod and Ganid at Charax (in December of A.D. 23), Jesus returned by way of Ur to Babylon, where he joined a desert caravan that was on its way to Damascus. From Damascus he went to Nazareth, stopping only a few hours at Capernaum, where he paused to call on Zebedee’s family. There he met his brother James, who had sometime previously come over to work in his place in Zebedee’s boatshop. After talking with James and Jude (who also chanced to be in Capernaum) and after turning over to his brother James the little house which John Zebedee had managed to buy, Jesus went on to Nazareth.
2015 134:1.1 Efter at Jesus havde taget afsked med Gonod og Ganid i Charax (i december 23 e.Kr.), vendte han tilbage gennem Ur til Babylon, hvor han sluttede sig til en ørken karavane, der var på vej til Damaskus. Fra Damaskus gik han til Nazaret og gjorde kun et par timers ophold ved Kapernaum for at besøge Zebedæus familie. Der mødte han sin bror James, der nogen tid forinden var kommet til at arbejde i hans sted i Zebedæus bådeværft. Da Jesus havde talt med James og Jude (som også tilfældigvis var i Kapernaum) og efter at have overført til sin bror James det lille hus, som John Zebedæus var lykkedes at købe, fortsatte han til Nazaret.
1955 134:1.2 At the end of his Mediterranean journey Jesus had received sufficient money to meet his living expenses almost up to the time of the beginning of his public ministry. But aside from Zebedee of Capernaum and the people whom he met on this extraordinary trip, the world never knew that he made this journey. His family always believed that he spent this time in study at Alexandria. Jesus never confirmed these beliefs, neither did he make open denial of such misunderstandings.
2015 134:1.2 Ved slutningen af sin middelhavsrejse havde Jesus modtaget tilstrækkelig med penge til at opfylde sine leveomkostninger næsten op til det tidspunkt, hvor han begyndte sin offentlige tjeneste. Men bortset fra Zebedæus af Kapernaum og de mennesker, han mødte under denne tur, vidste verden aldrig, at han havde gjort denne rejse. Hans familie troede altid, at han havde tilbragt denne tid med studier i Alexandria. Jesus bekræftede aldrig disse overbevisninger, han benægtede heller ikke åbenlyst sådanne misforståelser.
1955 134:1.3 During his stay of a few weeks at Nazareth, Jesus visited with his family and friends, spent some time at the repair shop with his brother Joseph, but devoted most of his attention to Mary and Ruth. Ruth was then nearly fifteen years old, and this was Jesus’ first opportunity to have long talks with her since she had become a young woman.
2015 134:1.3 I løbet af sit ophold på et par uger i Nazaret, besøgte Jesus sin familie og venner, brugte tid i værkstedet med sin bror Josef, men viet det meste af sin opmærksomhed til Maria og Ruth. Ruth var nu næsten femten år, og dette var Jesu første lejlighed til at have lange samtaler med hende, siden hun var blevet en ung kvinde.
1955 134:1.4 Both Simon and Jude had for some time wanted to get married, but they had disliked to do this without Jesus’ consent; accordingly they had postponed these events, hoping for their eldest brother’s return. Though they all regarded James as the head of the family in most matters, when it came to getting married, they wanted the blessing of Jesus. So Simon and Jude were married at a double wedding in early March of this year, A.D. 24. All the older children were now married; only Ruth, the youngest, remained at home with Mary.
2015 134:1.4 Både Simon og Judas havde allerede i nogen tid ønskede at blive gift, men de kunne ikke lide at gøre dette uden Jesu samtykke, og havde derfor udskudt disse begivenheder, og håbet på at deres ældste bror ville vende tilbage. Selvom de alle betragtede James som leder af familien på det tidspunkt, da de blev gift, ønskede de dog at have Jesu velsignelse. Så Simon og Juda blev nu gift på en dobbelt bryllup i marts i år, 24 e.Kr. Alle de ældre børn var nu gift, kun Ruth, den yngste, blev efterladt i hjemmet hos Maria.
1955 134:1.5 Jesus visited with the individual members of his family quite normally and naturally, but when they were all together, he had so little to say that they remarked about it among themselves. Mary especially was disconcerted by this unusually peculiar behavior of her first-born son.
2015 134:1.5 Jesus omgik helt normalt og naturligt med de enkelte medlemmer af sin familie, men når de alle var samlet, han havde så lidt at sige, at de kommenterede det indbyrdes. Især var Maria forundret over denne usædvanligt ejendommelige opførsel af hendes førstefødte søn.
1955 134:1.6 About the time Jesus was preparing to leave Nazareth, the conductor of a large caravan which was passing through the city was taken violently ill, and Jesus, being a linguist, volunteered to take his place. Since this trip would necessitate his absence for a year, and inasmuch as all his brothers were married and his mother was living at home with Ruth, Jesus called a family conference at which he proposed that his mother and Ruth go to Capernaum to live in the home which he had so recently given to James. Accordingly, a few days after Jesus left with the caravan, Mary and Ruth moved to Capernaum, where they lived for the rest of Mary’s life in the home that Jesus had provided. Joseph and his family moved into the old Nazareth home.
2015 134:1.6 På det tidspunkt hvor Jesus var klar til at forlade Nazaret blev føreren af en stor karavane, der passerede gennem byen alvorligt syg, og Jesus, som var en sprogkyndig mand tilbød at tage hans plads. Da denne tur ville gøre det nødvendigt for ham at være væk i et år, og i betragtning af, at alle hans brødre var gift og hans mor blev hjemme med Ruth, kaldte Jesus familien til et møde, hvor han foreslog, at hans mor og Ruth skulle flytte til Kapernaum og bo i det hus, han så for nylig havde givet til James. Således flyttede Maria og Ruth, nogle få dage efter at Jesus var taget af sted med karavanen, til Kapernaum, hvor de boede resten af Marias liv i hjemmet, som Jesus havde givet dem. Josef og hans familie flyttede ind i det gamle Nazaret hjem.
1955 134:1.7 This was one of the more unusual years in the inner experience of the Son of Man; great progress was made in effecting working harmony between his human mind and the indwelling Adjuster. The Adjuster had been actively engaged in reorganizing the thinking and in rehearsing the mind for the great events which were in the not then distant future. The personality of Jesus was preparing for his great change in attitude toward the world. These were the in-between times, the transition stage of that being who began life as God appearing as man, and who was now making ready to complete his earth career as man appearing as God.
2015 134:1.7 Dette år var en af de mere usædvanlige i Menneskesønnens indre liv. Han gjorde store fremskridt i opfyldelsen af en fungerende harmoni mellem hans menneskelige sind og Retteren i sit indre. Retteren havde været aktivt engageret i at reorganisere tænkningen og træne sindet for de store begivenheder, der ikke lå så langt væk i fremtiden. Jesu personlighed forberedte sig til den store ændring i holdningen til verden. Det var tiden mellem de to perioder, overgangsstadiet for det væsen, der begyndte livet som Gud, der viste sig som en mand, og som nu gjorde sig klar til at fuldføre sin jordiske karriere som menneske, der fremtræder som Gud.
2. THE CARAVAN TRIP TO THE CASPIAN
2. KARAVANEREJSEN TIL DET KASPISKE HAV
1955 134:2.1 It was the first of April, A.D. 24, when Jesus left Nazareth on the caravan trip to the Caspian Sea region. The caravan which Jesus joined as its conductor was going from Jerusalem by way of Damascus and Lake Urmia through Assyria, Media, and Parthia to the southeastern Caspian Sea region. It was a full year before he returned from this journey.
2015 134:2.1 Det var den1. april 24, e.Kr. da Jesus forlod Nazaret på karavanerejsen til områderne ved det Kaspiske Hav. Den karavane, som Jesus tiltrådte som dens leder gik fra Jerusalem via Damaskus og Lake Urmia gennem Assyrien, Medier og Parthia til det sydøstlige hjørne af det Kaspiske Hav. Det tog et helt år, før han vendte tilbage fra denne tur.
1955 134:2.2 For Jesus this caravan trip was another adventure of exploration and personal ministry. He had an interesting experience with his caravan family—passengers, guards, and camel drivers. Scores of men, women, and children residing along the route followed by the caravan lived richer lives as a result of their contact with Jesus, to them, the extraordinary conductor of a commonplace caravan. Not all who enjoyed these occasions of his personal ministry profited thereby, but the vast majority of those who met and talked with him were made better for the remainder of their natural lives.
2015 134:2.2 For Jesus blev denne karavanerejse et nyt eventyr af udforskning og personlig tjeneste. Han havde en interessant oplevelse med sin karavane familie - passagerer, vagter, og kamelførere. Snesevis af mænd, kvinder og børn, der boede langs vejen, hvor karavanen gik, levede et rigere liv som et resultat af deres kontakt med Jesus, som for dem var en usædvanlig leder af en dagligdags karavane. Ikke alle, der nød disse lejligheder af hans personlige tjeneste havde nogen nytte deraf, men det overvældende flertal af dem, der mødtes og talte med ham var bedre for resten af deres jordiske liv.
1955 134:2.3 Of all his world travels this Caspian Sea trip carried Jesus nearest to the Orient and enabled him to gain a better understanding of the Far-Eastern peoples. He made intimate and personal contact with every one of the surviving races of Urantia excepting the red. He equally enjoyed his personal ministry to each of these varied races and blended peoples, and all of them were receptive to the living truth which he brought them. The Europeans from the Far West and the Asiatics from the Far East alike gave attention to his words of hope and eternal life and were equally influenced by the life of loving service and spiritual ministry which he so graciously lived among them.
2015 134:2.3 Af alle Jesu rejser i verden bragte denne rejse til det Kaspiske Hav ham nærmest til Orienten og gjorde det muligt for ham, at få en bedre forståelse af folkene i Fjernøsten. Han kom i tæt og personlig kontakt med hver eneste af de overlevende racer på Urantia, undtagen den røde race. Han udførte med lige megen glæde sin personlige tjeneste til hver af disse forskellige racer og blandede mennesker, og de var alle modtagelige for den levende sandhed, som han bragte dem. Europæerne fra længst mod vest, og asiaterne fra Fjernøsten gav samme opmærksomhed til hans ord om håb og evigt liv og var påvirket på samme måde af det liv af kærlig tjeneste og åndelig omsorg, som han så nådigt levede blandt dem.
1955 134:2.4 The caravan trip was successful in every way. This was a most interesting episode in the human life of Jesus, for he functioned during this year in an executive capacity, being responsible for the material intrusted to his charge and for the safe conduct of the travelers making up the caravan party. And he most faithfully, efficiently, and wisely discharged his multiple duties.
2015 134:2.4 Karavanerejsen var en succes på alle måder. Det var en meget interessant episode i Jesu liv som menneske, for han fungerede i løbet af dette år i en ledende stilling med ansvar for det materiale, der var blevet betroet ham og for sikker gennemførelse af de rejsende som karavanefolket bestod af. Han udførte sine mangeartede opgaver meget trofast, effektivt og med omtanke.
1955 134:2.5 On the return from the Caspian region, Jesus gave up the direction of the caravan at Lake Urmia, where he tarried for slightly over two weeks. He returned as a passenger with a later caravan to Damascus, where the owners of the camels besought him to remain in their service. Declining this offer, he journeyed on with the caravan train to Capernaum, arriving the first of April, A.D. 25. No longer did he regard Nazareth as his home. Capernaum had become the home of Jesus, James, Mary, and Ruth. But Jesus never again lived with his family; when in Capernaum he made his home with the Zebedees.
2015 134:2.5 På tilbagevejen fra områderne ved det Kaspiske hav, forlod Jesus ledelsen af karavanen ved Lake Urmia, hvor han opholdt sig i lidt over to uger. Han vendte tilbage som passager med en senere karavane til Damaskus, hvor kamelejerne opfordrede ham til at blive i deres tjeneste. Han afslog dette tilbud og rejste videre med karavanetoget til Kapernaum, hvor han ankom den 1. april, 25 e.Kr. Han betragtede ikke længere Nazaret som sit hjem. Kapernaum var blevet hjemsted for Jesus, James, Maria og Ruth. Men Jesus boede aldrig mere hos sin familie; da han var i Kapernaum var hans hjem med familien Zebedæus.
3. THE URMIA LECTURES
3. FORELÆSNINGERNE I URMIA
1955 134:3.1 On the way to the Caspian Sea, Jesus had stopped several days for rest and recuperation at the old Persian city of Urmia on the western shores of Lake Urmia. On the largest of a group of islands situated a short distance offshore near Urmia was located a large building—a lecture amphitheater—dedicated to the “spirit of religion.” This structure was really a temple of the philosophy of religions.
2015 134:3.1 På rejsen til det Kaspiske Hav, havde Jesus gjort flere dages pause for hvile og genopfriskning i den gamle persiske by Urmia på den vestlige kyst af Lake Urmia. På den største af en gruppe af øer beliggende et stykke fra stranden nær Urmia var en stor bygning - et amfiteater til foredrag - dedikeret til "religionens ånd." Dette bygningsværk var faktisk et tempel for religionsfilosofi.
1955 134:3.2 This temple of religion had been built by a wealthy merchant citizen of Urmia and his three sons. This man was Cymboyton, and he numbered among his ancestors many diverse peoples.
2015 134:3.2 Dette religionstempel var blevet bygget af en velhavende urmisk købmand og hans tre sønner. Denne mand hed Cymboyton, og hans forfædre kom fra mange forskellige folkeslag.
1955 134:3.3 The lectures and discussions in this school of religion began at ten o’clock every morning in the week. The afternoon sessions started at three o’clock, and the evening debates opened at eight o’clock. Cymboyton or one of his three sons always presided at these sessions of teaching, discussion, and debate. The founder of this unique school of religions lived and died without ever revealing his personal religious beliefs.
2015 134:3.3 Forelæsningerne og diskussionerne i denne religionsskole begyndte klokken ti hver dag i ugen. Eftermiddagssessionerne begyndte klokken tre og aften debatterne klokken otte. Cymboyton eller nogen af hans tre sønner fungerede altid som ordstyrer ved disse sammenkomster for undervisning, diskussion og debat. Grundlæggeren af denne unikke skole for forskellige religioner levede og døde uden nogensinde at afsløre sin personlige religiøse overbevisning.
1955 134:3.4 On several occasions Jesus participated in these discussions, and before he left Urmia, Cymboyton arranged with Jesus to sojourn with them for two weeks on his return trip and give twenty-four lectures on “The Brotherhood of Men,” and to conduct twelve evening sessions of questions, discussions, and debates on his lectures in particular and on the brotherhood of men in general.
2015 134:3.4 Jesus deltog flere gange i disse drøftelser, og før han forlod Urmia arrangerede Cymboyton i enighed med Jesus, at han skulle bo med dem i to uger under sin hjemrejse og afholde fireogtyve foredrag om "Menneskernes broderskab", og gennemføre tolv aften sessioner af spørgsmål, diskussioner og debatter, især om hans foredrag og generelt om menneskernes broderskab.
1955 134:3.5 In accordance with this arrangement, Jesus stopped off on the return trip and delivered these lectures. This was the most systematic and formal of all the Master’s teaching on Urantia. Never before or after did he say so much on one subject as was contained in these lectures and discussions on the brotherhood of men. In reality these lectures were on the “Kingdom of God” and the “Kingdoms of Men.”
2015 134:3.5 I overensstemmelse med dette arrangement, stoppede Jesus på sin tilbagerejse og holdt disse foredrag. Dette var den mest systematiske og formelle af alle Mesterens undervisning på Urantia. Aldrig før eller senere, sagde han, så meget om et og samme emne som der indgik i disse foredrag og diskussioner om menneskernes broderskab. I virkeligheden handlede disse foredrag om "Guds rige" og "Menneskernes riger."
1955 134:3.6 More than thirty religions and religious cults were represented on the faculty of this temple of religious philosophy. These teachers were chosen, supported, and fully accredited by their respective religious groups. At this time there were about seventy-five teachers on the faculty, and they lived in cottages each accommodating about a dozen persons. Every new moon these groups were changed by the casting of lots. Intolerance, a contentious spirit, or any other disposition to interfere with the smooth running of the community would bring about the prompt and summary dismissal of the offending teacher. He would be unceremoniously dismissed, and his alternate in waiting would be immediately installed in his place.
2015 134:3.6 Mere end tredive religioner og religiøse kulter var repræsenteret på fakultetet på dette tempel for religiøs filosofi. Disse lærere blev valgt, understøttet og autoriseret hertil af deres respektive religiøse grupper. På dette tidspunkt bestod lærerstaben af omkring fem og halvfjerds lærere, og de boede i hytter, som hver indkvarteret cirka tolv personer. Ved hver nymåne blev sammensætningen af disse grupper ændret ved lodtrækning. Intolerance, stridslysten ånd eller enhver andet tilbøjelighed til at blande sig i fællesskabets friktionsfrie daglige drift førte til en øjeblikkelig bortvisning af den krænkende lærer. Han blev fyret uden videre, og hans stedfortræder i køen blev straks indsat i hans sted.
1955 134:3.7 These teachers of the various religions made a great effort to show how similar their religions were in regard to the fundamental things of this life and the next. There was but one doctrine which had to be accepted in order to gain a seat on this faculty—every teacher must represent a religion which recognized God—some sort of supreme Deity. There were five independent teachers on the faculty who did not represent any organized religion, and it was as such an independent teacher that Jesus appeared before them.
2015 134:3.7 Disse forskellige religioners lærere gjort en stor indsats for at vise, hvor lignende deres religioner var i form af de grundlæggende faktorer i dette liv og det næste. Der var kun en doktrin, der skulle accepteres, for at de kunne få en plads i dette fakultet: enhver lærer skulle repræsentere en religion, der anerkendte Gud - en slags øverste Guddom. Der var fem uafhængige lærere på fakultetet, som ikke repræsenterer nogen organiseret religion, og det var som sådan en uafhængig lærer, at Jesus viste sig for dem.
1955 134:3.8 [When we, the midwayers, first prepared the summary of Jesus’ teachings at Urmia, there arose a disagreement between the seraphim of the churches and the seraphim of progress as to the wisdom of including these teachings in the Urantia Revelation. Conditions of the twentieth century, prevailing in both religion and human governments, are so different from those prevailing in Jesus’ day that it was indeed difficult to adapt the Master’s teachings at Urmia to the problems of the kingdom of God and the kingdoms of men as these world functions are existent in the twentieth century. We were never able to formulate a statement of the Master’s teachings which was acceptable to both groups of these seraphim of planetary government. Finally, the Melchizedek chairman of the revelatory commission appointed a commission of three of our number to prepare our view of the Master’s Urmia teachings as adapted to twentieth-century religious and political conditions on Urantia. Accordingly, we three secondary midwayers completed such an adaptation of Jesus’ teachings, restating his pronouncements as we would apply them to present-day world conditions, and we now present these statements as they stand after having been edited by the Melchizedek chairman of the revelatory commission.]
2015 134:3.8 (Når vi, mellemvæsenerne, først forberedte et sammendrag af Jesu lære på Urmia, var der en uenighed mellem kirkernes serafer og seraferne for fremskridt om det kloge i at medtage disse lærdomme i Urantia åbenbaringen. Forholdene i det tyvende århundrede som hersker indenfor både religion og menneskernes statsforvaltning er så forskellige fra dem, der herskede på Jesu tid, at det faktisk var svært at tilpasse Mesterens lære i Urmia til de problemer som gælder Guds rige og menneskernes riger, som disse verdens funktioner eksisterer i det tyvende århundrede. Vi var aldrig i stand til at formulere en sådan udarbejdelse af Mesterens lære, at den var acceptabelt for begge disse serafgrupper indenfor den planetariske regering. Til sidst udnævnte den Melkisedekske formand for åbenbarings kommissionen en gruppe på tre af os, så vi kunne forberede vores opfattelse af Mesterens undervisning i Urmia tilpasset det tyvende århundredes religiøse og politiske forhold på Urantia. Derfor udarbejdede vi, tre anden gradens mellemvæsener, en sådan samling af Jesu lære og fornyede hans udtalelser, som vi ville anvende dem på nutidens forhold i verden, og vi præsenterer nu disse opfattelser i deres form, efter at de er blevet redigeret af Den Melkisedekske formand for åbenbaringskommissionen.)
4. SOVEREIGNTY—DIVINE AND HUMAN
4. SUVERÆNITET - GUDDOMMELIG OG MENNESKELIG
1955 134:4.1 The brotherhood of men is founded on the fatherhood of God. The family of God is derived from the love of God—God is love. God the Father divinely loves his children, all of them.
1955 134:4.2 The kingdom of heaven, the divine government, is founded on the fact of divine sovereignty—God is spirit. Since God is spirit, this kingdom is spiritual. The kingdom of heaven is neither material nor merely intellectual; it is a spiritual relationship between God and man.
1955 134:4.3 If different religions recognize the spirit sovereignty of God the Father, then will all such religions remain at peace. Only when one religion assumes that it is in some way superior to all others, and that it possesses exclusive authority over other religions, will such a religion presume to be intolerant of other religions or dare to persecute other religious believers.
2015 134:4.3 Hvis forskellige religioner anerkender Gud Faderens ånds suverænitet, så ville der råde fred mellem alle disse religioner. Kun når en religion tror sig i enhver henseende at være bedre end alle andre, og tror, at de alene besidder myndighed over andre religioner, tager en sådan religion friheden til at forholde sig intolerant mod andre religioner eller vover at forfølge andre troende.
1955 134:4.4 Religious peace—brotherhood—can never exist unless all religions are willing to completely divest themselves of all ecclesiastical authority and fully surrender all concept of spiritual sovereignty. God alone is spirit sovereign.
2015 134:4.4 Religionsfred - broderskab - kan aldrig eksistere, medmindre alle religioner er villige til helt at give afkald på al kirkelige autoritet og helt opgive enhver tanke om åndelig overlegenhed. Gud alene er åndelig suveræn.
1955 134:4.5 You cannot have equality among religions (religious liberty) without having religious wars unless all religions consent to the transfer of all religious sovereignty to some superhuman level, to God himself.
2015 134:4.5 Man kan ikke have lighed mellem religionerne (religionsfrihed) uden religions krige, medmindre alle religioner samtykker til at overføre al religiøs suverænitet til et overmenneskeligt niveau, til Gud selv.
1955 134:4.6 The kingdom of heaven in the hearts of men will create religious unity (not necessarily uniformity) because any and all religious groups composed of such religious believers will be free from all notions of ecclesiastical authority—religious sovereignty.
1955 134:4.7 God is spirit, and God gives a fragment of his spirit self to dwell in the heart of man. Spiritually, all men are equal. The kingdom of heaven is free from castes, classes, social levels, and economic groups. You are all brethren.
1955 134:4.8 But the moment you lose sight of the spirit sovereignty of God the Father, some one religion will begin to assert its superiority over other religions; and then, instead of peace on earth and good will among men, there will start dissensions, recriminations, even religious wars, at least wars among religionists.
2015 134:4.8 Men i det øjeblik du mister synet af Gud Faderens ånds suverænitet vil enhver religion begynder at hævde sin overlegenhed over andre religioner; og i stedet for fred på jorden og god vilje blandt mennesker, ville der begynde uoverensstemmelser, beskyldninger, selv religions krige, ikke mindst krige blandt religiøse.
1955 134:4.9 Freewill beings who regard themselves as equals, unless they mutually acknowledge themselves as subject to some supersovereignty, some authority over and above themselves, sooner or later are tempted to try out their ability to gain power and authority over other persons and groups. The concept of equality never brings peace except in the mutual recognition of some overcontrolling influence of supersovereignty.
2015 134:4.9 Væsener, der er udstyret med fri vilje, og som betragter sig som ligeværdige, medmindre de gensidigt anerkender sig selv underordnet nogen højere magt udøver, nogen autoritet over og højere end sig selv, fristes før eller senere til at teste deres evne til at opnå magt og myndighed over andre personer og grupper. Begrebet lighed fører aldrig til fred undtagen ved gensidig anerkendelse af en højere suverænitets tilsynsførende indflydelse.
1955 134:4.10 The Urmia religionists lived together in comparative peace and tranquillity because they had fully surrendered all their notions of religious sovereignty. Spiritually, they all believed in a sovereign God; socially, full and unchallengeable authority rested in their presiding head—Cymboyton. They well knew what would happen to any teacher who assumed to lord it over his fellow teachers. There can be no lasting religious peace on Urantia until all religious groups freely surrender all their notions of divine favor, chosen people, and religious sovereignty. Only when God the Father becomes supreme will men become religious brothers and live together in religious peace on earth.
2015 134:4.10 Religionsudøverne i Urmia levede indbyrdes relativt fredelig og rolig, fordi de helt havde givet afkald alle deres forestillinger om religiøs suverænitet. Åndeligt, troede de alle på en suveræn Gud. I social henseende var den fuldstændige og ubestridelige autoritet hos deres præsiderende leder, Cymboyton. De vidste godt, hvad der ville ske med enhver lærer, der kom til at herske over sine lærerkolleger. Der kan ikke blive varig religiøs fred på Urantia, indtil alle religiøse grupper frit overgive deres idéer om at være guddommeligt begunstigede, være et udvalgt folk eller har religiøs overherredømme. Først når Gud Faderen bliver øverst vil menneskerne blive religiøse brødre, der bor i religiøs fred på jorden sammen.
5. POLITICAL SOVEREIGNTY
5. POLITISK SUVERÆNITET
1955 134:5.1 [While the Master’s teaching concerning the sovereignty of God is a truth—only complicated by the subsequent appearance of the religion about him among the world’s religions—his presentations concerning political sovereignty are vastly complicated by the political evolution of nation life during the last nineteen hundred years and more. In the times of Jesus there were only two great world powers—the Roman Empire in the West and the Han Empire in the East—and these were widely separated by the Parthian kingdom and other intervening lands of the Caspian and Turkestan regions. We have, therefore, in the following presentation departed more widely from the substance of the Master’s teachings at Urmia concerning political sovereignty, at the same time attempting to depict the import of such teachings as they are applicable to the peculiarly critical stage of the evolution of political sovereignty in the twentieth century after Christ.]
2015 134:5.1 (Selvom Mesterens undervisning om Guds suverænitet er en sandhed - kun kompliceret af den efterfølgende opstået religion om ham blandt verdens religioner - kompliceres hans præsentationer om politisk suverænitet markant af den politiske udvikling af nationernes liv som igennem de seneste nittenhundrede år og mere har fundet sted. På Jesu tid var der kun to store stormagter - det romerske imperiet i vest og Han imperiet i øst - og de blev i vid udstrækning adskilt af det Parthianske rige og andre mellemliggende lande i regionerne ved det Kaspiske Hav og Turkestan. Derfor har vi i de følgende præsentationer afveget ganske meget fra indholdet af Mesterens undervisning i Urmia om politisk suverænitet, samtidig som vi forsøger at understrege betydningen af sådanne lærdomme, i det omfang de finder anvendelse på den særlige kritiske fase af udviklingen af politisk suverænitet i det tyvende århundrede efter Kristus.)
1955 134:5.2 War on Urantia will never end so long as nations cling to the illusive notions of unlimited national sovereignty. There are only two levels of relative sovereignty on an inhabited world: the spiritual free will of the individual mortal and the collective sovereignty of mankind as a whole. Between the level of the individual human being and the level of the total of mankind, all groupings and associations are relative, transitory, and of value only in so far as they enhance the welfare, well-being, and progress of the individual and the planetary grand total—man and mankind.
2015 134:5.2 Krig på Urantia vil aldrig ophøre, så længe nationerne klamre sig til deres illusoriske forestillinger om ubegrænset national suverænitet. Der er kun to niveauer af relativ suverænitet på en beboet verden: den åndelige frie vilje hos den enkelte dødelige og den kollektive suverænitet hos hele menneskeheden. Mellem det individuelle niveau og hele menneskehedens niveau, er alle grupperinger og foreninger relative, forbigående, og kun af værdi, for så vidt som at de forbedre velfærd, velstand og fremgang for den enkelte og den planetariske helhed - for mennesker og menneskeheden.
1955 134:5.3 Religious teachers must always remember that the spiritual sovereignty of God overrides all intervening and intermediate spiritual loyalties. Someday civil rulers will learn that the Most Highs rule in the kingdoms of men.
1955 134:5.4 This rule of the Most Highs in the kingdoms of men is not for the especial benefit of any especially favored group of mortals. There is no such thing as a “chosen people.” The rule of the Most Highs, the overcontrollers of political evolution, is a rule designed to foster the greatest good to the greatest number of all men and for the greatest length of time.
2015 134:5.4 Den Højestes styre i menneskernes riger er ikke tilfældigvis for nogen særligt begunstiget gruppe af dødelige med nogen særlig fordel. Der findes ikke sådan noget som et "udvalgt folk". De Højestes styre, den politiske udviklings højeste overvågere, er et styre, der har til formål at bringe maksimalt nytte til det største antal af alle mennesker og i længst mulig tid.
1955 134:5.5 Sovereignty is power and it grows by organization. This growth of the organization of political power is good and proper, for it tends to encompass ever-widening segments of the total of mankind. But this same growth of political organizations creates a problem at every intervening stage between the initial and natural organization of political power—the family—and the final consummation of political growth—the government of all mankind, by all mankind, and for all mankind.
2015 134:5.5 Suverænitet er magt, og den vokser gennem organisering. Denne vækst i organiseringen af den politiske magt er god og ordentlig, for den har en tendens til at omfatte stadig større segmenter af hele menneskeheden. Men denne samme vækst af den politiske organisation skaber problemer på alle trin mellem den indledende og naturlige organisering af den politiske magt - familien - og den politiske væksts afslutning - hele menneskehedens regering, repræsenteret af hele menneskeheden og for hele menneskeheden.
1955 134:5.6 Starting out with parental power in the family group, political sovereignty evolves by organization as families overlap into consanguineous clans which become united, for various reasons, into tribal units—superconsanguineous political groupings. And then, by trade, commerce, and conquest, tribes become unified as a nation, while nations themselves sometimes become unified by empire.
2015 134:5.6 Begyndende med forældrenes magt i familiegruppen, udvikler den politiske suverænitet sig gennem organisering, når familier svulmer op til klanerne præget af blodets bånd, og som af forskellige årsager forenes til stammerne - politiske formationer, der rækker ud over blodets bånd. Siden forenes stammerne gennem vareudbytte, handel og erobringen af en nation, mens nationer selv sommetider forenes i et imperium.
1955 134:5.7 As sovereignty passes from smaller groups to larger groups, wars are lessened. That is, minor wars between smaller nations are lessened, but the potential for greater wars is increased as the nations wielding sovereignty become larger and larger. Presently, when all the world has been explored and occupied, when nations are few, strong, and powerful, when these great and supposedly sovereign nations come to touch borders, when only oceans separate them, then will the stage be set for major wars, world-wide conflicts. So-called sovereign nations cannot rub elbows without generating conflicts and eventuating wars.
2015 134:5.7 Når suveræniteten overføres fra mindre til større grupper formindskes krige, dvs. de mindre krige mellem mindre nationer er aftagende, men muligheden for en større krig øges, når de nationer, der udøver deres suverænitet bliver større. Kort sagt, når hele verden er blevet udforsket og taget i besiddelse, når nationerne er få, stærke og magtfulde, når disse store og angiveligt suveræne nationer er naboer, hvor kun oceaner adskiller dem, så er scenen klar for store krige, verdensomspændende konflikter. Såkaldte suveræne nationer kan ikke omgås med hinanden uden at generere konflikter og forårsage krig.
1955 134:5.8 The difficulty in the evolution of political sovereignty from the family to all mankind, lies in the inertia-resistance exhibited on all intervening levels. Families have, on occasion, defied their clan, while clans and tribes have often been subversive of the sovereignty of the territorial state. Each new and forward evolution of political sovereignty is (and has always been) embarrassed and hampered by the “scaffolding stages” of the previous developments in political organization. And this is true because human loyalties, once mobilized, are hard to change. The same loyalty which makes possible the evolution of the tribe, makes difficult the evolution of the supertribe—the territorial state. And the same loyalty (patriotism) which makes possible the evolution of the territorial state, vastly complicates the evolutionary development of the government of all mankind.
2015 134:5.8 Vanskeligheden i udviklingen af politisk suverænitet, fra familien til hele menneskeheden ligger i den inerti modstand, der opstår på alle mellemliggende niveauer. Familier har lejlighedsvis trodset deres klan, mens klaner og stammer ofte har undermineret en territorialstats suverænitet. Hvert nyt skridt fremad i udviklingen af den politiske suverænitet er (og har altid været) flov og hæmmet af de "støttende stadier" som den politiske organiserings tidligere udvikling udgør. Dette skyldes at den menneskelige loyalitet er svær at ændre, efter at de først er blevet mobiliseret. Denne samme loyalitet, som gør det muligt for stammen at udvikles, forhindrer udviklingen af superstammen - den territoriale stat. Den samme loyalitet (patriotisme), som gør det muligt at udvikle den territoriale stat komplicerer enormt den evolutionære udvikling af regeringen i hele menneskeheden.
1955 134:5.9 Political sovereignty is created out of the surrender of self-determinism, first by the individual within the family and then by the families and clans in relation to the tribe and larger groupings. This progressive transfer of self-determination from the smaller to ever larger political organizations has generally proceeded unabated in the East since the establishment of the Ming and the Mogul dynasties. In the West it obtained for more than a thousand years right on down to the end of the World War, when an unfortunate retrograde movement temporarily reversed this normal trend by re-establishing the submerged political sovereignty of numerous small groups in Europe.
2015 134:5.9 Den politiske suverænitet opstår, fordi selvbestemmelsesretten overføres, først af den enkelte i familien og derefter af familier og klaner i forhold til stammen og større grupperinger. Denne gradvise overførsel af selvbestemmelsesretten fra den mindre til stadig større politiske organisationer har generelt i Østen foregået med uformindsket styrke, siden Ming og Mogul dynastiernes grundlæggelse. I Vesten fortsatte denne udvikling mere end tusind år indtil slutningen af Anden Verdenskrig, da en uheldig tilbagegående bevægelse midlertidigt vendte denne normale udvikling ved at genetablere den underordnede politiske suverænitet af mange små grupper i Europa.
1955 134:5.10 Urantia will not enjoy lasting peace until the so-called sovereign nations intelligently and fully surrender their sovereign powers into the hands of the brotherhood of men—mankind government. Internationalism—Leagues of Nations—can never bring permanent peace to mankind. World-wide confederations of nations will effectively prevent minor wars and acceptably control the smaller nations, but they will not prevent world wars nor control the three, four, or five most powerful governments. In the face of real conflicts, one of these world powers will withdraw from the League and declare war. You cannot prevent nations going to war as long as they remain infected with the delusional virus of national sovereignty. Internationalism is a step in the right direction. An international police force will prevent many minor wars, but it will not be effective in preventing major wars, conflicts between the great military governments of earth.
2015 134:5.10 Urantia vil ikke være i stand til at nyde varig fred, indtil de såkaldte suveræne nationer intelligent og fuldt overgive deres suveræne magtbeføjelser til menneskets broderskab - til et for hele menneskeheden. Internationalisme - forskellige nationale forbund - kan aldrig give menneskeheden en varig fred. Verdensomspændende forbund mellem nationer forhindrer effektivt mindre krige og holder mindre nationer nogenlunde under kontrol, men de vil ikke forhindre verdenskrige og ikke tilbageholde de tre, fire eller fem mest magtfulde regeringer. Stillet over for alvorlige konflikter, vil en af disse stormagter trække sig ud af Forbundet og erklære krig. Man kan ikke forhindre nationer i at gå i krig, så længe de er smittet af den nationale suverænitets vildledende virus. Internationalisme er et skridt i den rigtige retning. En international politistyrke vil forhindre mange mindre krige, men den vil ikke være i stand til at forebygge større krige, konflikter mellem de store militære magter på jorden.
1955 134:5.11 As the number of truly sovereign nations (great powers) decreases, so do both opportunity and need for mankind government increase. When there are only a few really sovereign (great) powers, either they must embark on the life and death struggle for national (imperial) supremacy, or else, by voluntary surrender of certain prerogatives of sovereignty, they must create the essential nucleus of supernational power which will serve as the beginning of the real sovereignty of all mankind.
2015 134:5.11 Når antallet af virkelig suveræne nationer (stormagter) formindskes, stiger både muligheden og behovet for en ordning, der omfatter hele menneskeheden. Når der kun er et par virkelig suveræne (stor)magter, må de enten engagere sig i kampen om liv og død for national (imperisk) overherredømme, eller også må de frivilligt afstå fra nogle af de privilegier, som suveræniteten medfører, de må skabe den afgørende kerne i den overnationale magt, der tjener som grundlag for den reelle suverænitet, som udøves af hele menneskeheden.
1955 134:5.12 Peace will not come to Urantia until every so-called sovereign nation surrenders its power to make war into the hands of a representative government of all mankind. Political sovereignty is innate with the peoples of the world. When all the peoples of Urantia create a world government, they have the right and the power to make such a government SOVEREIGN; and when such a representative or democratic world power controls the world’s land, air, and naval forces, peace on earth and good will among men can prevail—but not until then.
2015 134:5.12 Fred vil ikke komme til Urantia, før hver såkaldt suveræn nation overdrager sin magt til at gå i krig til en regering, der repræsenterer hele menneskeheden. Politisk suverænitet er medfødt blandt verdens folk. Når alle folk på Urantia skaber en verdensregering så har de ret og magt til at gøre en sådan regering SUVERÆN, og når en sådan repræsentant og demokratisk verdensmagt styrer verdens land-, luft- og flådestyrker, kan fred på jorden og god vilje blandt mennesker sejre - men ikke før.
1955 134:5.13 To use an important nineteenth- and twentieth-century illustration: The forty-eight states of the American Federal Union have long enjoyed peace. They have no more wars among themselves. They have surrendered their sovereignty to the federal government, and through the arbitrament of war, they have abandoned all claims to the delusions of self-determination. While each state regulates its internal affairs, it is not concerned with foreign relations, tariffs, immigration, military affairs, or interstate commerce. Neither do the individual states concern themselves with matters of citizenship. The forty-eight states suffer the ravages of war only when the federal government’s sovereignty is in some way jeopardized.
2015 134:5.13 For at bruge en vigtig illustration af det nittende og tyvende århundrede: De otteogfyrre stater i den amerikanske føderale union har længe haft fred. De har ikke flere krige indbyrdes. De har overgivet suverænitet til den føderale regering, og gennem godkendelse af en forligsprocedure i tilfælde af krig, har de givet afkald på alle krav til de falske forestillinger om selvbestemmelsesret. Mens hver stat regulerer sine interne anliggender er de ikke beskæftiget med udenlandske relationer, takster, indvandring, militære spørgsmål eller handel mellem forskellige stater. De enkelte stater er heller ikke beskæftiget med spørgsmål om statsborgerskab. De otteogfyrre stater udsættes kun for krigens rædsler, når den føderale regerings suverænitet på en eller anden måde er i fare.
1955 134:5.14 These forty-eight states, having abandoned the twin sophistries of sovereignty and self-determination, enjoy interstate peace and tranquillity. So will the nations of Urantia begin to enjoy peace when they freely surrender their respective sovereignties into the hands of a global government—the sovereignty of the brotherhood of men. In this world state the small nations will be as powerful as the great, even as the small state of Rhode Island has its two senators in the American Congress just the same as the populous state of New York or the large state of Texas.
2015 134:5.14 Siden disse otteogfyrre stater har givet afkald på suverænitetens og selvbestemmelsens dobbelte spidsfindigheder råder fred og ro mellem dem. Sådan kommer også Urantias nationer til at leve i fred, når de frivilligt afstå deres suverænitet i hænderne på en global regering, det menneskelige broderskabets suverænitet. I denne verdensstat er de små nationer ligeså mægtige som de store, ligesom den lille delstat Rhode Island har sine to senatorer i den amerikanske kongres, som også den folkerige delstat New York eller den store delstat Texas.
1955 134:5.15 The limited (state) sovereignty of these forty-eight states was created by men and for men. The superstate (national) sovereignty of the American Federal Union was created by the original thirteen of these states for their own benefit and for the benefit of men. Sometime the supernational sovereignty of the planetary government of mankind will be similarly created by nations for their own benefit and for the benefit of all men.
2015 134:5.15 Den begrænsede (delstatslige) suverænitet af disse otteogfyrre stater er blevet skabt af mennesker og for mennesker. Den overnationale (nationale) suverænitet som den amerikanske forbundsstat er blevet skabt af de oprindelige tretten af disse stater til deres egen fordel og til gavn for folket. En dag kommer den overnationale suverænitet som menneskehedens planetariske regime til tilsvarende at blive oprettet af nationerne til deres egen fordel og til gavn for alle mennesker.
1955 134:5.16 Citizens are not born for the benefit of governments; governments are organizations created and devised for the benefit of men. There can be no end to the evolution of political sovereignty short of the appearance of the government of the sovereignty of all men. All other sovereignties are relative in value, intermediate in meaning, and subordinate in status.
2015 134:5.16 Borgerne er ikke født til gavn for de statslige regeringer. Regeringer er organisationer, der er blevet skabt og designet til at være til gavn for folket. Udviklingen af den politiske suverænitet kan ikke ophøre før regeringen opstår som repræsenterer alle menneskers suverænitet. Alle andre former for suverænitet er relative i værdi, mellemliggende i betydning, og underordnet i sin status.
1955 134:5.17 With scientific progress, wars are going to become more and more devastating until they become almost racially suicidal. How many world wars must be fought and how many leagues of nations must fail before men will be willing to establish the government of mankind and begin to enjoy the blessings of permanent peace and thrive on the tranquillity of good will—world-wide good will—among men?
2015 134:5.17 Den videnskabelige udvikling betyder, at krige bliver mere og mere ødelæggende, indtil de bliver næsten racemæssige selvmorderiske. Hvor mange verdenskrige skal bekæmpes, og hvor mange nationale forbund skal fejle før menneskerne er villige til at etablere en regering for hele menneskeheden og begynde at nyde velsignelserne ved varig fred og trives i fred af den gode vilje - den verdensomspændende gode vilje - blandt menneskerne?
6. LAW, LIBERTY, AND SOVEREIGNTY
6. LOV, FRIHED OG SUVERÆNITET
1955 134:6.1 If one man craves freedom—liberty—he must remember that all other men long for the same freedom. Groups of such liberty-loving mortals cannot live together in peace without becoming subservient to such laws, rules, and regulations as will grant each person the same degree of freedom while at the same time safeguarding an equal degree of freedom for all of his fellow mortals. If one man is to be absolutely free, then another must become an absolute slave. And the relative nature of freedom is true socially, economically, and politically. Freedom is the gift of civilization made possible by the enforcement of LAW.
2015 134:6.1 Hvis et mennesket længes efter frihed - uafhængighed - skal han huske, at alle andre mennesker længes efter den samme frihed. Grupper af sådanne frihedselskende dødelige kan ikke leve sammen i fred, uden at underkaste sig sådanne love og regler, der giver hver person samme grad af frihed og samtidig sikre den samme grad af frihed for alle hans dødelige medmennesker. Hvis noget menneske ønsker at være helt fri, da må en anden blive en absolut slave. Det faktum, at frihed er relativ til sin natur gælder ligeledes socialt, økonomisk og politisk. Frihed er civilisationens gave som er muliggjort gennem opretholdelse og håndhævelse af LOV.
1955 134:6.2 Religion makes it spiritually possible to realize the brotherhood of men, but it will require mankind government to regulate the social, economic, and political problems associated with such a goal of human happiness and efficiency.
2015 134:6.2 Religion gør det åndeligt muligt at realisere det menneskeligt broderskab, men det kræver en regering, der omfatter hele menneskeheden til at regulere de sociale, økonomiske og politiske problemer som er forbundet til et sådant mål af menneskelig lykke og effektivitet.
1955 134:6.3 There shall be wars and rumors of wars—nation will rise against nation—just as long as the world’s political sovereignty is divided up and unjustly held by a group of nation-states. England, Scotland, and Wales were always fighting each other until they gave up their respective sovereignties, reposing them in the United Kingdom.
2015 134:6.3 Der vil være krige og rygter om krige - folk skal rejse sig mod folk og nation mod nation - og det lige så længe som verdens politiske suverænitet er opdelt og uretfærdigt holdt af en gruppe af nationalstater[8]. England, Skotland og Wales kæmpede konstant mod hinanden, indtil de opgav deres respektive suverænitet og overførte den til det Forenede Kongerige.
1955 134:6.4 Another world war will teach the so-called sovereign nations to form some sort of federation, thus creating the machinery for preventing small wars, wars between the lesser nations. But global wars will go on until the government of mankind is created. Global sovereignty will prevent global wars—nothing else can.
2015 134:6.4 En ny verdenskrig vil lære de såkaldte suveræne nationer at danne en slags føderation, således at der skabes et maskineri til at forhindre små krige, krige mellem de mindre nationer. Men de globale krige vil fortsætte indtil oprettelsen af en ordning, der dækker hele menneskeheden. Global suverænitet vil forhindre globale krige - intet andet kan gøre det.
1955 134:6.5 The forty-eight American free states live together in peace. There are among the citizens of these forty-eight states all of the various nationalities and races that live in the ever-warring nations of Europe. These Americans represent almost all the religions and religious sects and cults of the whole wide world, and yet here in North America they live together in peace. And all this is made possible because these forty-eight states have surrendered their sovereignty and have abandoned all notions of the supposed rights of self-determination.
2015 134:6.5 De otteogfyrre amerikanske frie delstater lever sammen i fred. Borgerne i disse otteogfyrre stater, repræsenterer alle de forskellige nationaliteter og racer, der bor i de stadigt stridende nationer i Europa. Disse amerikanere repræsenterer næsten alle religioner og religiøse sekter og kulter, der findes i hele den vide verden, men her i Nordamerika lever de sammen i fred. Alt dette er blevet muligt, fordi disse otteogfyrre stater har opgivet deres suverænitet og har opgivet alle forestillinger om de formodede rettigheder til selvbestemmelse.
1955 134:6.6 It is not a question of armaments or disarmament. Neither does the question of conscription or voluntary military service enter into these problems of maintaining world-wide peace. If you take every form of modern mechanical armaments and all types of explosives away from strong nations, they will fight with fists, stones, and clubs as long as they cling to their delusions of the divine right of national sovereignty.
2015 134:6.6 Det er ikke et spørgsmål om oprustning eller nedrustning. Heller ikke spørgsmålet om værnepligt eller frivillig militærtjeneste der indgår i disse problemer med at opretholde en verdensomfattende fred. Hvis man fjernede enhver form for moderne mekaniserede krigsudstyr og alle typer af sprængstoffer fra de stærke nationer, ville de kæmpe med knytnæver, sten, og køller, så længe de klamrer sig til deres falske overbevisninger om den guddommelige ret til national suverænitet.
1955 134:6.7 War is not man’s great and terrible disease; war is a symptom, a result. The real disease is the virus of national sovereignty.
2015 134:6.7 Krig er ikke menneskets alvorlig og forfærdelig sygdom, krig er et symptom, et resultat. Den virkelige sygdom er den nationale suverænitetens virus.
1955 134:6.8 Urantia nations have not possessed real sovereignty; they never have had a sovereignty which could protect them from the ravages and devastations of world wars. In the creation of the global government of mankind, the nations are not giving up sovereignty so much as they are actually creating a real, bona fide, and lasting world sovereignty which will henceforth be fully able to protect them from all war. Local affairs will be handled by local governments; national affairs, by national governments; international affairs will be administered by global government.
2015 134:6.8 Urantias nationer har aldrig haft en reel suverænitet. De har aldrig haft en suverænitet, som kunne beskytte dem mod verdenskrigens hærgen og ødelæggelser. I skabelsen af den globale regering for menneskeheden opgiver nationerne ikke så meget deres suverænitet, som de rent faktisk er ved at skabe en reel, ægte og varig verdens suverænitet, som derefter kan beskytte dem fuldt ud for alle krige. Lokale anliggender vil blive håndteret af lokale regeringer, nationale anliggender ved de nationale regeringer, og internationale anliggender administreret af den globale regering.
1955 134:6.9 World peace cannot be maintained by treaties, diplomacy, foreign policies, alliances, balances of power, or any other type of makeshift juggling with the sovereignties of nationalism. World law must come into being and must be enforced by world government—the sovereignty of all mankind.
2015 134:6.9 Verdensfreden kan ikke opretholdes ved traktater, diplomati, udenrigspolitik, alliancer, magtbalancer, eller enhver anden form for improviseret jonglering med nationalismens suverænitet. Verdens lov skal stiftes, og den skal håndhæves af en verdensregering - hele menneskehedens suverænitet.
1955 134:6.10 The individual will enjoy far more liberty under world government. Today, the citizens of the great powers are taxed, regulated, and controlled almost oppressively, and much of this present interference with individual liberties will vanish when the national governments are willing to trustee their sovereignty as regards international affairs into the hands of global government.
2015 134:6.10 Den enkelte vil nyde en langt større frihed under en verdensregering. I dag beskattes, reguleres og kontrolleres supermagternes borgere næsten på en undertrykkende måde, og meget af den nuværende inddragelse af de individuelle friheder og rettigheder vil forsvinde, når de nationale regeringer er villige til at overlade deres suverænitet med hensyn til internationale anliggender i hænderne på en global regering.
1955 134:6.11 Under global government the national groups will be afforded a real opportunity to realize and enjoy the personal liberties of genuine democracy. The fallacy of self-determination will be ended. With global regulation of money and trade will come the new era of world-wide peace. Soon may a global language evolve, and there will be at least some hope of sometime having a global religion—or religions with a global viewpoint.
2015 134:6.11 Under en global regering, får de nationale grupper en reel mulighed for at realisere og nyde de personlige friheder og rettigheder, der hører til et ægte demokrati. Selvbestemmelsens vrangforestillinger vil blive afsluttet. Med en global regulering af det monetære system og handel vil der komme en ny tid af verdensomspændende fred. Snart vil et globalt sprog udvikler sig, og der er i det mindste noget håb om, at der en dag vil være en global religion - eller religioner med et globalt udsyn.
1955 134:6.12 Collective security will never afford peace until the collectivity includes all mankind.
2015 134:6.12 Kollektiv sikkerhed betyder aldrig fred, indtil det kollektive omfatter hele menneskeheden.
1955 134:6.13 The political sovereignty of representative mankind government will bring lasting peace on earth, and the spiritual brotherhood of man will forever insure good will among all men. And there is no other way whereby peace on earth and good will among men can be realized.
2015 134:6.13 Den politiske suverænitet, som en regering, der repræsenterer hele menneskeheden har, vil bringe varig fred på jorden, og det åndelige broderskab mellem mennesker sikrer for evigt den gode vilje blandt alle mennesker. Der er ingen anden vej hvorved fred på jorden og god vilje blandt mennesker kan realiseres[9].
1955 134:6.14 * * *
2015 134:6.15 Efter Cymboytons død stødte hans sønner på store vanskeligheder med at opretholde freden i lærerfakultetet. Eftervirkningerne af Jesu lære ville have været meget større, hvis de senere kristne lærere, der tiltrådte fakultetet i Urmia havde udøvet mere visdom, og viste større tolerance.
1955 134:6.15 After the death of Cymboyton, his sons encountered great difficulties in maintaining a peaceful faculty. The repercussions of Jesus’ teachings would have been much greater if the later Christian teachers who joined the Urmia faculty had exhibited more wisdom and exercised more tolerance.
2015 134:6.16 Cymboytons ældste søn havde appelleret til Abner i Filadelfia for at få hjælp, men Abners valg af lærere var meget uheldigt, da de viste sig at være ubøjelige og stædige. Disse lærere forsøgte at gøre deres religion dominerende over alle andre trosretninger. De havde aldrig mistanke om, at karavaneførerens foredrag, som der ofte blev henvist til, var blevet holdt af Jesus selv.
1955 134:6.16 Cymboyton’s eldest son had appealed to Abner at Philadelphia for help, but Abner’s choice of teachers was most unfortunate in that they turned out to be unyielding and uncompromising. These teachers sought to make their religion dominant over the other beliefs. They never suspected that the oft-referred-to lectures of the caravan conductor had been delivered by Jesus himself.
2015 134:6.17 Efterhånden som forvirringen af lærerstaben voksede, trak de tre brødre deres finansielle støtte, og efter fem år lukkede skolen. Senere blev den åbnet igen som et mithrastempel og brændte til sidst ned i forbindelse med en af deres orgiastiske fester.
7. THE THIRTY-FIRST YEAR (A.D. 25)
7. DET ENOGTREDIVTE ÅR (25 E.KR.)
1955 134:7.1 When Jesus returned from the journey to the Caspian Sea, he knew that his world travels were about finished. He made only one more trip outside of Palestine, and that was into Syria. After a brief visit to Capernaum, he went to Nazareth, stopping over a few days to visit. In the middle of April he left Nazareth for Tyre. From there he journeyed on north, tarrying for a few days at Sidon, but his destination was Antioch.
2015 134:7.1 Da Jesus vendte tilbage fra rejsen til det Kaspiske Hav, vidste han, at hans verdensrejse næsten var afsluttet. Han foretog derefter kun en tur uden for Palæstina, nemlig til Syrien. Efter et kort besøg i Kapernaum, gik han til Nazaret, og opholdt sig der på et besøg i et par dage. I midten af april begav han sig ud fra Nazaret til Tyrus. Derfra rejste han mod nord og forblev et par dage ved Sidon, men hans destination var Antiokia.
1955 134:7.2 This is the year of Jesus’ solitary wanderings through Palestine and Syria. Throughout this year of travel he was known by various names in different parts of the country: the carpenter of Nazareth, the boatbuilder of Capernaum, the scribe of Damascus, and the teacher of Alexandria.
2015 134:7.2 Dette er året, hvor Jesus foretog ensomme vandringer gennem Palæstina og Syrien. Gennem dette år med rejse, blev han kendt under forskellige navne i forskellige dele af landet: tømreren fra Nazaret, bådebyggeren fra Kapernaum, den skriftlærde af Damaskus, og læreren fra Alexandria.
1955 134:7.3 At Antioch the Son of Man lived for over two months, working, observing, studying, visiting, ministering, and all the while learning how man lives, how he thinks, feels, and reacts to the environment of human existence. For three weeks of this period he worked as a tentmaker. He remained longer in Antioch than at any other place he visited on this trip. Ten years later, when the Apostle Paul was preaching in Antioch and heard his followers speak of the doctrines of the Damascus scribe, he little knew that his pupils had heard the voice, and listened to the teachings, of the Master himself.
2015 134:7.3 I Antiokia levede Menneskesønnen i over to måneder, arbejdede, observerede livet, studerede, foretog besøg og tjente folk, mens han konstant lærte, hvordan mennesket lever, hvordan det tænker, føler og reagerer på det miljø, hvor det har sin eksistens. I tre uger af denne periode arbejdede han som teltmager. Han forblev længere i Antiokia end på noget andet sted, han besøgte på denne rejse. Ti år senere, da apostlen Paulus forkyndte i Antiokia og hørte hans tilhængere taler om den lære som den skriftlærde fra Damaskus havde forkyndt, havde han ingen anelse om, at den stemme hans elever havde hørt og den undervisningen de havde lyttet til kom fra Mesteren selv[10].
1955 134:7.4 From Antioch Jesus journeyed south along the coast to Caesarea, where he tarried for a few weeks, continuing down the coast to Joppa. From Joppa he traveled inland to Jamnia, Ashdod, and Gaza. From Gaza he took the inland trail to Beersheba, where he remained for a week.
2015 134:7.4 Fra Antiokia rejste Jesus sydpå langs kysten til Cæsarea, hvor han opholdt sig i et par uger og derefter fortsatte ned langs kysten til Joppe. Fra Joppe gik han ind i landet til Jamnia, Ashdod, og Gaza. Fra Gaza tog han vejen ind i landet til Beersheba, hvor han opholdt sig i en uge.
1955 134:7.5 Jesus then started on his final tour, as a private individual, through the heart of Palestine, going from Beersheba in the south to Dan in the north. On this journey northward he stopped at Hebron, Bethlehem (where he saw his birthplace), Jerusalem (he did not visit Bethany), Beeroth, Lebonah, Sychar, Shechem, Samaria, Geba, En-Gannim, Endor, Madon; passing through Magdala and Capernaum, he journeyed on north; and passing east of the Waters of Merom, he went by Karahta to Dan, or Caesarea-Philippi.
2015 134:7.5 Jesus begyndte siden sin sidste rejse som privatperson gennem hjertet af Palæstina, og gik fra Beersheba i syd til Dan i nord. Under turen nordover, stoppede han i Hebron, Betlehem (hvor han så sin fødeby), Jerusalem (han besøge ikke Bethany), Beerot, Lebona, Sykar, Sikem, Samaria, Geba, Engannim, Endor og Madon; gennem Magdala og Kapernaum, rejste han længere mod nord og gik øst for vandene ved Merom gennem Karahta til Dan, eller Cæsarea Filippi.
1955 134:7.6 The indwelling Thought Adjuster now led Jesus to forsake the dwelling places of men and betake himself up to Mount Hermon that he might finish his work of mastering his human mind and complete the task of effecting his full consecration to the remainder of his lifework on earth.
1955 134:7.7 This was one of those unusual and extraordinary epochs in the Master’s earth life on Urantia. Another and very similar one was the experience he passed through when alone in the hills near Pella just subsequent to his baptism. This period of isolation on Mount Hermon marked the termination of his purely human career, that is, the technical termination of the mortal bestowal, while the later isolation marked the beginning of the more divine phase of the bestowal. And Jesus lived alone with God for six weeks on the slopes of Mount Hermon.
2015 134:7.7 Dette var en af de sjældne og særlige epoker i Mesterens jordiske liv på Urantia. En anden og meget lignende var den oplevelse, han gik igennem, når han var alene i bjergene nær Pella umiddelbart efter sin dåb. Denne periode af afsondrethed på Hermonbjerget markerede afslutningen af hans rent menneskelige karriere, dvs. at hans dødelige overdragelse formelt blev afsluttet, mens den senere isolation markerede begyndelsen på en mere guddommelig fase af overdragelsen. I seks uger boede Jesus alene med Gud på skråningerne af Hermonbjerget.
8. THE SOJOURN ON MOUNT HERMON
8. OPHOLDET PÅ HERMONBJERGET
1955 134:8.1 After spending some time in the vicinity of Caesarea-Philippi, Jesus made ready his supplies, and securing a beast of burden and a lad named Tiglath, he proceeded along the Damascus road to a village sometime known as Beit Jenn in the foothills of Mount Hermon. Here, near the middle of August, A.D. 25, he established his headquarters, and leaving his supplies in the custody of Tiglath, he ascended the lonely slopes of the mountain. Tiglath accompanied Jesus this first day up the mountain to a designated point about 6,000 feet above sea level, where they built a stone container in which Tiglath was to deposit food twice a week.
2015 134:8.1 Efter at Jesus havde tilbragt noget tid i nærheden af Cæsarea Filippi, gjorte han sine forsyninger klar, og så erhvervede han et lastedyr og en dreng ved navn Tiglath, fortsatte han langs Damaskus vejen til en landsby, der engang blev kaldt Beit-Jenn ved foden af Hermonbjerget. Her i midten af august, år 25 e.Kr. oprettede han sit hovedkvarter og overlod sine fornødenheder i Tiglaths varetægt, og begav sig op ad bjergets ensomme bjergskråninger. Den første dag fulgte Tiglath med Jesus op ad bjerget til et bestemt punkt omkring 1.800 meter over havets overflade. Der byggede de af sten en opbevaringslokalitet, hvor Tiglath fik til opgave at bringe mad to gange om ugen.
1955 134:8.2 The first day, after he had left Tiglath, Jesus had ascended the mountain only a short way when he paused to pray. Among other things he asked his Father to send back the guardian seraphim to “be with Tiglath.” He requested that he be permitted to go up to his last struggle with the realities of mortal existence alone. And his request was granted. He went into the great test with only his indwelling Adjuster to guide and sustain him.
2015 134:8.2 Den første dag, efter at Jesus havde forladt Tiglath gik han kun en kort vej op ad bjerget, da han standsede op for at bede. Blandt andet spurgte han sin Fader om at sende skytsengel tilbage for at "være med Tiglath." Han anmodede om, at han alene måtte gå op til sin sidste kamp med realiteterne i den jordiske tilværelse. Hans anmodning blev imødekommet. Han gik ind i den store test kun med hans iboende Retter til at vejlede og støtte ham.
1955 134:8.3 Jesus ate frugally while on the mountain; he abstained from all food only a day or two at a time. The superhuman beings who confronted him on this mountain, and with whom he wrestled in spirit, and whom he defeated in power, were real; they were his archenemies in the system of Satania; they were not phantasms of the imagination evolved out of the intellectual vagaries of a weakened and starving mortal who could not distinguish reality from the visions of a disordered mind.
2015 134:8.3 Jesus spiste sparsomt mens han var på bjerget; han afholdte sig fra alle fødevarer kun en dag eller to ad gangen[12]. De overmenneskelige væsener, der konfronterede ham på dette bjerg, og med hvem han kæmpede i ånden, og som han besejrede i magten, var virkelige; de var hans ærkefjender i systemet Satania. De var ikke nogle fantasifostre, der var blevet udviklet af intellektuelle luner af en svækket og sultende dødelig, der ikke kunne skelne virkeligheden fra et sindsforvirret sinds visioner.
1955 134:8.4 Jesus spent the last three weeks of August and the first three weeks of September on Mount Hermon. During these weeks he finished the mortal task of achieving the circles of mind-understanding and personality-control. Throughout this period of communion with his heavenly Father the indwelling Adjuster also completed the assigned services. The mortal goal of this earth creature was there attained. Only the final phase of mind and Adjuster attunement remained to be consummated.
2015 134:8.4 Jesus tilbragte de sidste tre uger af august og de første tre i september på Hermonbjerget. I løbet af disse uger afsluttede han den dødelige opgave med at opnå cirkler af sindsforståelse og personlighedskontrol. I hele denne periode, hvor Jesus var i intim kontakt med sin himmelske Fader, afsluttede Retteren i hans sind også sine foreskrevne opgaver. Det dødelige mål med dette jordiske væsen blev opnået. Kun den sidste fase af harmoniseringen mellem sindet og Retteren afventede fuldbyrdelse.
1955 134:8.5 After more than five weeks of unbroken communion with his Paradise Father, Jesus became absolutely assured of his nature and of the certainty of his triumph over the material levels of time-space personality manifestation. He fully believed in, and did not hesitate to assert, the ascendancy of his divine nature over his human nature.
2015 134:8.5 Efter mere end fem ugers ubrudt fællesskab med sin Paradisfader, blev Jesus helt sikker om sin natur og om visheden af hans sejr over de materielle niveauer af personlighedens manifestation i tid og rum var sikret. Han troede fuldt på sin guddommelige væsens magt over hans menneskelige natur og tøvede ikke med at påstå det.
1955 134:8.6 Near the end of the mountain sojourn Jesus asked his Father if he might be permitted to hold conference with his Satania enemies as the Son of Man, as Joshua ben Joseph. This request was granted. During the last week on Mount Hermon the great temptation, the universe trial, occurred. Satan (representing Lucifer) and the rebellious Planetary Prince, Caligastia, were present with Jesus and were made fully visible to him. And this “temptation,” this final trial of human loyalty in the face of the misrepresentations of rebel personalities, had not to do with food, temple pinnacles, or presumptuous acts. It had not to do with the kingdoms of this world but with the sovereignty of a mighty and glorious universe. The symbolism of your records was intended for the backward ages of the world’s childlike thought. And subsequent generations should understand what a great struggle the Son of Man passed through that eventful day on Mount Hermon.
2015 134:8.6 Nær slutningen af sit ophold i bjergene, spurgte Jesus sin Fader, om han kunne få lov til at afholde en konference med sine fjender i Satania som Menneskesønnen, som Joshua ben Joseph. Denne anmodning blev imødekommet. I løbet af den sidste uge på Hermonbjerget indtraf den store fristelse, universets retssag. Satan (der repræsenterede Lucifer), og den oprørske Planetprins, Caligastia, var til stede med Jesus og blev gjort fuldt synlig for ham. Denne "fristelse", dette sidste forsøg af den menneskelige trofasthed over for de misfortolkninger af oprørernes personligheder havde intet at gøre med mad, tempel tårne eller anmassende handlinger[13]. Det havde ikke at gøre med denne verdens riger men med suveræniteten i et mægtig og herligt univers. Symbolikken i jeres optegnelser var beregnet for de tilbagestående tidsaldre præget af verdens barnlige tænkning. Efterfølgende generationer skal forstå, hvilken storslået kamp Menneskesønnen førte denne begivenhedsrige dag på Hermonbjerget.
1955 134:8.7 To the many proposals and counterproposals of the emissaries of Lucifer, Jesus only made reply: “May the will of my Paradise Father prevail, and you, my rebellious son, may the Ancients of Days judge you divinely. I am your Creator-father; I can hardly judge you justly, and my mercy you have already spurned. I commit you to the adjudication of the Judges of a greater universe.”
2015 134:8.7 Til de mange forslag og modforslag som Lucifers udsendte fremførte svarede Jesus kun: "Lad min Paradisfaders vilje råde, og du, min oprørske søn, må Dagenes Ældste dømme dig guddommeligt. Jeg er din Skaberfader; jeg kan næsten ikke dømme dig retfærdigt, og min nåde har du allerede afvist. Jeg overlader dig til at blive dømt af et større univers dommere."
1955 134:8.8 To all the Lucifer-suggested compromises and makeshifts, to all such specious proposals about the incarnation bestowal, Jesus only made reply, “The will of my Father in Paradise be done.” And when the trying ordeal was finished, the detached guardian seraphim returned to Jesus’ side and ministered to him.
2015 134:8.8 Til alle Lucifers foreslående kompromiser og provisorier, på alle disse besnærende forslag om inkarnations overdragelse, svarede Jesus kun: "Min Paradisfaders vilje vil ske." Da den udmattende retssag var afsluttet, returnerede den afsondret skytsengel til Jesu side og tjente ham.
1955 134:8.9 On an afternoon in late summer, amid the trees and in the silence of nature, Michael of Nebadon won the unquestioned sovereignty of his universe. On that day he completed the task set for Creator Sons to live to the full the incarnated life in the likeness of mortal flesh on the evolutionary worlds of time and space. The universe announcement of this momentous achievement was not made until the day of his baptism, months afterward, but it all really took place that day on the mountain. And when Jesus came down from his sojourn on Mount Hermon, the Lucifer rebellion in Satania and the Caligastia secession on Urantia were virtually settled. Jesus had paid the last price required of him to attain the sovereignty of his universe, which in itself regulates the status of all rebels and determines that all such future upheavals (if they ever occur) may be dealt with summarily and effectively. Accordingly, it may be seen that the so-called “great temptation” of Jesus took place sometime before his baptism and not just after that event.
2015 134:8.9 En eftermiddag i sensommeren, ud mellem træerne i naturens stilhed vandt Mikael af Nebadon den ubestridte suverænitet i sit univers. Den dag afsluttede han den opgave, stillet til Skabersønnerne, for at leve et fuldt liv inkarneret i lighed med dødelig kød på de evolutionære verdner i tid og rum. Meddelelsen til universet om denne betydningsfulde bedrift blev ikke annonceret indtil den dag, han blev døbt, måneder senere, men det hele skete allerede den dag på bjerget. Da Jesus kom ned fra Hermonbjerget var Lucifers oprør i Satania og Caligastias løsrivelse på Urantia næsten overstået. Jesus havde betalt den sidste pris krævet af ham, for at han kunne vinde suverænitet i sit univers, hvilket i sig selv regulerer alle oprørernes status og medfører at alle sådanne fremtidige opstande (hvis de nogensinde opstår) kan behandles summarisk og effektivt. Således kan det ses, at Jesu såkaldte "store fristelse" indtræf nogen tid, før hans dåb og ikke umiddelbart efter denne begivenhed.
1955 134:8.10 At the end of this sojourn on the mountain, as Jesus was making his descent, he met Tiglath coming up to the rendezvous with food. Turning him back, he said only: “The period of rest is over; I must return to my Father’s business.” He was a silent and much changed man as they journeyed back to Dan, where he took leave of the lad, giving him the donkey. He then proceeded south by the same way he had come, to Capernaum.
2015 134:8.10 Da Jesus i slutningen af dette ophold oppe på bjerget gik ned, mødte han Tiglath der kom op med mad til mødestedet. Han sendte drengen tilbage og sagde kun: "Hvileperioden er overstået, jeg er nødt til at vende tilbage til min Faders anliggender." Han var en stille og meget forandret mand under deres rejse tilbage til Dan, hvor han tog afsked med drengen og gav ham æslet. Han gik derefter syd til Kapernaum, den samme vej, han var kommet.
9. THE TIME OF WAITING
9. VENTETIDEN
1955 134:9.1 It was now near the end of the summer, about the time of the day of atonement and the feast of tabernacles. Jesus had a family meeting in Capernaum over the Sabbath and the next day started for Jerusalem with John the son of Zebedee, going to the east of the lake and by Gerasa and on down the Jordan valley. While he visited some with his companion on the way, John noted a great change in Jesus.
2015 134:9.1 Sommeren var ved at være forbi, og tiden var næsten kommet for forsoningsdagen og løvhyttefesten. Jesus havde et familie møde i Kapernaum under sabbatten, og begav sig næste dag sammen med Johannes, søn af Zebedæus, på vej mod Jerusalem. De gik øst for søen via Gerasa og fortsatte ned langs Jordandalen. Mens han besøgte nogle af sine kammerater på rejsen bemærket Johannes en stor forandring i Jesus.
1955 134:9.2 Jesus and John stopped overnight at Bethany with Lazarus and his sisters, going early the next morning to Jerusalem. They spent almost three weeks in and around the city, at least John did. Many days John went into Jerusalem alone while Jesus walked about over the near-by hills and engaged in many seasons of spiritual communion with his Father in heaven.
2015 134:9.2 Jesus og Johannes overnattede i Betania hos Lazarus og hans søstre, og tidligt den følgende morgen gik de til Jerusalem. De tilbragte næsten tre uger i Jerusalem og dens omgivelser, i hvert fald gjorde Johannes det. Mange dage gik Johannes alene ind i Jerusalem, mens Jesus vandrede omkring på de nærliggende bakker og hengav sig til mange øjeblikke af åndeligt fællesskab med sin Fader i himlen.
1955 134:9.3 Both of them were present at the solemn services of the day of atonement. John was much impressed by the ceremonies of this day of all days in the Jewish religious ritual, but Jesus remained a thoughtful and silent spectator. To the Son of Man this performance was pitiful and pathetic. He viewed it all as misrepresentative of the character and attributes of his Father in heaven. He looked upon the doings of this day as a travesty upon the facts of divine justice and the truths of infinite mercy. He burned to give vent to the declaration of the real truth about his Father’s loving character and merciful conduct in the universe, but his faithful Monitor admonished him that his hour had not yet come. But that night, at Bethany, Jesus did drop numerous remarks which greatly disturbed John; and John never fully understood the real significance of what Jesus said in their hearing that evening.
2015 134:9.3 De var begge til stede ved de højtidelige gudstjenester under forsoningsdagen. I forhold til alle andre dage i det jødiske religiøse ritual, var Johannes især imponeret over de ceremonier, der tilhørte denne dag af alle dag, men Jesus forblev en eftertænksom og tavs tilskuer. For Menneskesønnen var denne præstation ynkelige og patetisk. Han så alt dette som en forvrængning af sin himmelske Faders karakter og træk. Han så denne dags gøremål som en parodi på de faktiske omstændigheder i den guddommelige retfærdighed og de uendelige barmhjertigheders sandheder. Han brændte med iver for at forkynde den virkelige sandhed om hans Faders kærlige natur og almennyttige aktiviteter i universet, men hans trofaste Ledsager mindede ham om, at hans tid endnu ikke var kommet. Men den aften, i Betania, lod Jesus mange udtalelser falde, som meget forstyrrede Johannes; og Johannes forstod aldrig helt den virkelige betydning af hvad Jesus sagde den aften, mens de lyttede.
1955 134:9.4 Jesus planned to remain throughout the week of the feast of tabernacles with John. This feast was the annual holiday of all Palestine; it was the Jewish vacation time. Although Jesus did not participate in the merriment of the occasion, it was evident that he derived pleasure and experienced satisfaction as he beheld the lighthearted and joyous abandon of the young and the old.
2015 134:9.4 Jesus planlagde at forblive hele ugen under løvhyttefesten i selskab med Johannes. Denne fest var en årlig fest i hele Palæstina, det var den jødiske ferieperiode. Selvom Jesus ikke deltog i lystigheden, der tilhørte festlighederne, var det tydeligt, at han havde det sjovt og følte tilfredshed ved at se den ubekymrede og glade eftergivenhed hos de unge såvel som gamle.
1955 134:9.5 In the midst of the week of celebration and ere the festivities were finished, Jesus took leave of John, saying that he desired to retire to the hills where he might the better commune with his Paradise Father. John would have gone with him, but Jesus insisted that he stay through the festivities, saying: “It is not required of you to bear the burden of the Son of Man; only the watchman must keep vigil while the city sleeps in peace.” Jesus did not return to Jerusalem. After almost a week alone in the hills near Bethany, he departed for Capernaum. On the way home he spent a day and a night alone on the slopes of Gilboa, near where King Saul had taken his life; and when he arrived at Capernaum, he seemed more cheerful than when he had left John in Jerusalem.
2015 134:9.5 I centrum af festival ugen før festlighederne var overstået, tog Jesus afsked med Johannes og sagde, at han ønskede at trække sig tilbage til bjergene, hvor han bedre kunne kommunikere med sin Paradisfader. Johannes ville have gået med ham, men Jesus insisterede på, at han blev indtil afslutningen af festlighederne, og sagde: "Det er ikke nødvendigt, at du bærer Menneskesønnens byrde; kun at vægteren skal holde vagt, mens byen sover i fred." Jesus vendte ikke tilbage til Jerusalem. Efter næsten en uge alene i bjergene nær Betania, gik han mod Kapernaum. På vejen hjem brugte han en dag alene på Gilboa skråningerne, nær det sted hvor kong Saul havde taget sit liv[14]. Da han ankom til Kapernaum, syntes han mere munter end da han havde taget afsked med Johannes i Jerusalem.
1955 134:9.6 The next morning Jesus went to the chest containing his personal effects, which had remained in Zebedee’s workshop, put on his apron, and presented himself for work, saying, “It behooves me to keep busy while I wait for my hour to come.” And he worked several months, until January of the following year, in the boatshop, by the side of his brother James. After this period of working with Jesus, no matter what doubts came up to becloud James’s understanding of the lifework of the Son of Man, he never again really and wholly gave up his faith in the mission of Jesus.
2015 134:9.6 Næste morgen gik Jesus til kisten som indeholdt hans personlige ejendele og som var forblevet i Zebedæus værksted. Han tog sin forklæde på, meldte sig for arbejde, ved at sige: "Det påhviler mig at være beskæftiget, mens jeg venter på at min time skal komme." Han arbejdede i flere måneder, indtil januar det følgende år, på værftet side om side med sin bror James. Efter denne periode af arbejde sammen med Jesus gav James faktisk aldrig helt op med at tro på Jesu mission, uanset hvilken tvivl, der opstod i hans forståelse af Menneskesønnens livsværk.
1955 134:9.7 During this final period of Jesus’ work at the boatshop, he spent most of his time on the interior finishing of some of the larger craft. He took great pains with all his handiwork and seemed to experience the satisfaction of human achievement when he had completed a commendable piece of work. Though he wasted little time upon trifles, he was a painstaking workman when it came to the essentials of any given undertaking.
2015 134:9.7 I denne sidste periode med arbejde på værftet, tilbragte Jesus det meste af tiden med at færdiggøre de indvendige rum i ethvert større fartøj. Han var meget omhyggelig i al sit håndværk og syntes at opleve tilfredsstillelse af menneskets præstation, når han havde afsluttet et prisværdigt arbejde. Selvom han ikke spildte nogen særlig tid på bagateller, var han en meget omhyggelig håndværker, når det kom til de væsentlige elementer i hver arbejdsopgave.
1955 134:9.8 As time passed, rumors came to Capernaum of one John who was preaching while baptizing penitents in the Jordan, and John preached: “The kingdom of heaven is at hand; repent and be baptized.” Jesus listened to these reports as John slowly worked his way up the Jordan valley from the ford of the river nearest to Jerusalem. But Jesus worked on, making boats, until John had journeyed up the river to a point near Pella in the month of January of the next year, A.D. 26, when he laid down his tools, declaring, “My hour has come,” and presently presented himself to John for baptism.
2015 134:9.8 Som tiden gik nået rygterne til sidst Kapernaum om en Johannes, som prædikede og samtidig døbte de angrende i Jordanfloden, og Johannes prædikede: "Himmelriget er kommet nær; omvend jer og blive døbt[15]." Jesus lyttede til disse rapporter mens Johannes langsomt arbejdede sig op langs Jordandalen fra vadestedet nærmest Jerusalem[16]. Men Jesus fortsatte med sit arbejde med at bygge både, indtil Johannes i januar det følgende år, dvs. år 26 e.Kr. var nået op da floden til et vadested nær Pella. Så lagde Jesus sit værktøj og bekendtgjorde: ”Min time er kommet," og inden for kort tid præsenterede sig selv hos Johannes for at blive døbt.
1955 134:9.9 But a great change had been coming over Jesus. Few of the people who had enjoyed his visits and ministrations as he had gone up and down in the land ever subsequently recognized in the public teacher the same person they had known and loved as a private individual in former years. And there was a reason for this failure of his early beneficiaries to recognize him in his later role of public and authoritative teacher. For long years this transformation of mind and spirit had been in progress, and it was finished during the eventful sojourn on Mount Hermon.
2015 134:9.9 Men en stor forandring var kommet over Jesus. Kun få af de mennesker, der havde haft gavn af hans besøg og ydelser, da han gik frem og tilbage over hele landet kendte nogensinde senere igen den offentligt fremtrædende lærer som den samme private person som de i tidligere år havde kendt og elsket. Der var en grund til, at de, der engang havde haft gavn af hans godgørenhed ikke genkendte ham i hans senere rolle som offentlig og autoritativ lærer. I mange år havde denne transformation af sind og ånd været i gang, og den blev afsluttet under det begivenhedsrige ophold på Hermonbjerget.