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| Kapitel 150. Den Tredje Prædiketur |
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Kapitel 152. Hændelserne Som Førte Frem Til Krisen I Kafernaum |
TARRYING AND TEACHING BY THE SEASIDE
VENTEN OG UNDERVISNING VED SØEN
1955 151:0.1 BY MARCH 10 all of the preaching and teaching groups had forgathered at Bethsaida. Thursday night and Friday many of them went out to fish, while on the Sabbath day they attended the synagogue to hear an aged Jew of Damascus discourse on the glory of father Abraham. Jesus spent most of this Sabbath day alone in the hills. That Saturday night the Master talked for more than an hour to the assembled groups on “The mission of adversity and the spiritual value of disappointment.” This was a memorable occasion, and his hearers never forgot the lesson he imparted.
2015 151:0.1 FREM TIL den 10. marts var alle grupper af forkyndere og lærere samlet i Betsaida. Torsdag aften og fredag tog mange af dem ud for at fiske, men på sabbatten besøgte de synagogen for at høre en gammel jøde fra Damaskus forelæse om fader Abrahams lyksalighed. Jesus brugte det meste af denne sabbat alene i bjergene. Lørdag aften talte Mesteren i over en time til de forsamlede grupper om "modgangens betydning og åndelig værdi af skuffelse." Det var en mindeværdig lejlighed, og hans tilhørere glemte aldrig den lektie, han gav dem.
1955 151:0.2 Jesus had not fully recovered from the sorrow of his recent rejection at Nazareth; the apostles were aware of a peculiar sadness mingled with his usual cheerful demeanor. James and John were with him much of the time, Peter being more than occupied with the many responsibilities having to do with the welfare and direction of the new corps of evangelists. This time of waiting before starting for the Passover at Jerusalem, the women spent in visiting from house to house, teaching the gospel, and ministering to the sick in Capernaum and the surrounding cities and villages.
2015 151:0.2 Jesus havde ikke fuldt kommet sig over sorgen, af hans nylige afvisning i Nazaret. Apostlene bemærkede en mærkelig sorg blandet med hans sædvanlige muntre attitude. James og Johannes var med ham meget af tiden, mens Peter var mere end fuldt besat med de mange forpligtelser i forbindelse med de mange ansvarsområder som galt de nye evangelisters velfærd og ledelse. Denne ventetid inden de begav sig på vej til påsken i Jerusalem, brugte kvinderne til at gå fra hus til hus, undervise i evangeliet og betjene de syge i Kapernaum og de omkringliggende byer og landsbyer.
1. THE PARABLE OF THE SOWER
1. LIGNELSEN OM SÆDEMANDEN
1955 151:1.1 About this time Jesus first began to employ the parable method of teaching the multitudes that so frequently gathered about him. Since Jesus had talked with the apostles and others long into the night, on this Sunday morning very few of the group were up for breakfast; so he went out by the seaside and sat alone in the boat, the old fishing boat of Andrew and Peter, which was always kept at his disposal, and meditated on the next move to be made in the work of extending the kingdom. But the Master was not to be alone for long. Very soon the people from Capernaum and near-by villages began to arrive, and by ten o’clock that morning almost one thousand were assembled on shore near Jesus’ boat and were clamoring for attention. Peter was now up and, making his way to the boat, said to Jesus, “Master, shall I talk to them?” But Jesus answered, “No, Peter, I will tell them a story.” And then Jesus began the recital of the parable of the sower, one of the first of a long series of such parables which he taught the throngs that followed after him. This boat had an elevated seat on which he sat (for it was the custom to sit when teaching) while he talked to the crowd assembled along the shore. After Peter had spoken a few words, Jesus said:
2015 151:1.1 Omkring dette tidspunkt begyndte Jesus at anvende metoden med lignelser til at undervise folkeskarerne, som så ofte samledes om ham. Eftersom at Jesus havde talt med apostlene og andre til langt ud på natten, var meget få af dem denne søndag morgen oppe til morgenmad, så han gik ned til stranden og sad alene i en båd, Andreas og Peter gamle fiskekutter, der altid stod til hans rådighed og mediterede over, hvad der skulle være det næste træk i arbejdet med rigets udbredelse. Men Mesteren fik ikke lang tid til at være alene. Meget snart begyndte folk fra Kapernaum og de nærliggende landsbyer at ankomme, og klokken ti om formiddagen havde næsten tusind mennesker samlet sig på stranden nær båden, hvor Jesus sad og de råbte efter opmærksomhed. Peter var nu oppe, og da han nåede frem til båden, sagde han til Jesus: "Mester, skal jeg tale til dem?" Men Jesus svarede: "Nej, Peter, jeg vil fortælle en historie for dem." Og så begyndte Jesus at fortælle lignelsen om sædemanden, en af de første i en lang række af sådanne lignelser, som han underviste menneskemængden, der fulgte efter ham. Denne båd havde en forhøjet sæde, som han sad på (for det var skik at sidde, når man underviste), mens han talte til de mennesker, der havde samlet sig langs stranden[1]. Efter at Peter havde sagt et par ord, sagde Jesus:
1955 151:1.2 “A sower went forth to sow, and it came to pass as he sowed that some seed fell by the wayside to be trodden underfoot and devoured by the birds of heaven. Other seed fell upon the rocky places where there was little earth, and immediately it sprang up because there was no depth to the soil, but as soon as the sun shone, it withered because it had no root whereby to secure moisture. Other seed fell among the thorns, and as the thorns grew up, it was choked so that it yielded no grain. Still other seed fell upon good ground and, growing, yielded, some thirtyfold, some sixtyfold, and some a hundredfold.” And when he had finished speaking this parable, he said to the multitude, “He who has ears to hear, let him hear.”
2015 151:1.2 "En mand gik ud for at så, og da han såede, faldt noget på vejkanten, hvor det blev trådt på, og fugle fra himlen kom og spiste det op. Andre frø faldt på stenede steder, hvor det ikke var megen jord; og det kom op hurtigt, når jorden ikke var så dyb. Men så snart solen skinnede, visnede det, fordi det ikke havde rod til at suge fugt op med. Og nogle frø faldt iblandt tidslerne, og tidslerne voksede op og kvalte det, så det bar ikke afgrøde[2]. Men en del frø faldt i god jord, hvor det voksede og bar frugt, en del tredive, en del tres og nogle hundrede fold." Og da Jesus havde fremført denne lignelse, sagde han til de mange, "Hør, du der har ører at høre."
1955 151:1.3 The apostles and those who were with them, when they heard Jesus teach the people in this manner, were greatly perplexed; and after much talking among themselves, that evening in the Zebedee garden Matthew said to Jesus: “Master, what is the meaning of the dark sayings which you present to the multitude? Why do you speak in parables to those who seek the truth?” And Jesus answered:
2015 151:1.3 Når apostlene og de, der var med dem hørte Jesus undervise folket på denne måde, blev de meget forvirret, og efter at de havde diskuteret en masse indbyrdes sagde Mattæus den aften i Zebedæus have: "Mester, hvad er meningen med disse obskure udtalelser, som du præsenterer til folket? Hvorfor taler du i lignelser til dem, der søger sandheden?" Og Jesus svarede:[3]
1955 151:1.4 “In patience have I instructed you all this time. To you it is given to know the mysteries of the kingdom of heaven, but to the undiscerning multitudes and to those who seek our destruction, from now on, the mysteries of the kingdom shall be presented in parables. And this we will do so that those who really desire to enter the kingdom may discern the meaning of the teaching and thus find salvation, while those who listen only to ensnare us may be the more confounded in that they will see without seeing and will hear without hearing. My children, do you not perceive the law of the spirit which decrees that to him who has shall be given so that he shall have an abundance; but from him who has not shall be taken away even that which he has. Therefore will I henceforth speak to the people much in parables to the end that our friends and those who desire to know the truth may find that which they seek, while our enemies and those who love not the truth may hear without understanding. Many of these people follow not in the way of the truth. The prophet did, indeed, describe all such undiscerning souls when he said: ‘For this people’s heart has waxed gross, and their ears are dull of hearing, and their eyes they have closed lest they should discern the truth and understand it in their hearts.’”
2015 151:1.4 "Med tålmodighed, har jeg undervist jer al denne tid. For dig er det blevet givet at kende himmelrigets hemmeligheder, men til de ukritiske og vildledte masser og for dem, der søger at ødelægge os, skal rigets hemmeligheder herefter blive præsenteret i lignelser. Og det gør vi for at dem, der virkelig ønsker at komme ind i riget kan skelne betydningen af undervisningen og dermed finde frelse, mens de, der kun lytter for at fange os skal blive endnu mere forvirret, når de ser uden at se og høre uden hørelse[4]. Mine børn, opfatter du ikke åndens lov som fastslår, at den person som har, han vil få, og det i overflod, men den, som ikke har, fra ham skal endog det tages, som han har[5]. Derfor taler jeg herefter ofte i lignelser til folket for at vores venner og dem, der ønsker at lære sandheden at kende, kan finde det, de søger efter, mens vores fjender og dem, der ikke elsker sandheden kan høre uden forståelse. Mange af disse mennesker følger ikke sandhedens vej[6]. Profeten beskrev faktisk alle disse ukritisk sjæle, da han sagde: "For dette folks hjerte er sløvet, og med ørene hører de tungt og lukker øjnene for ikke at skelne sandheden og forstå den i deres hjerter. '"
1955 151:1.5 The apostles did not fully comprehend the significance of the Master’s words. As Andrew and Thomas talked further with Jesus, Peter and the other apostles withdrew to another portion of the garden where they engaged in earnest and prolonged discussion.
2015 151:1.5 Apostlene forstod ikke fuldt ud betydningen af mesterens ord. Mens Andreas og Thomas fortsatte samtale med Jesus trak Peter og de andre apostle sig tilbage til en anden del af haven, hvor de havde en seriøs og langvarige diskussion.
2. INTERPRETATION OF THE PARABLE
2. TOLKNING AF LIGNELSEN
1955 151:2.1 Peter and the group about him came to the conclusion that the parable of the sower was an allegory, that each feature had some hidden meaning, and so they decided to go to Jesus and ask for an explanation. Accordingly, Peter approached the Master, saying: “We are not able to penetrate the meaning of this parable, and we desire that you explain it to us since you say it is given us to know the mysteries of the kingdom.” And when Jesus heard this, he said to Peter: “My son, I desire to withhold nothing from you, but first suppose you tell me what you have been talking about; what is your interpretation of the parable?”
2015 151:2.1 Peter og gruppen omkring ham kom til den konklusion, at lignelsen om sædemanden var en allegori, at hver del af den havde nogle skjulte betydninger, og derfor besluttede de at gå til Jesus for at få en forklaring. Derfor henvendte Peter sig til Mesteren og sagde: "Vi er ikke i stand til at trænge ind i betydningen af denne lignelse, og vi ønsker, at du forklare det for os, når du siger, at vi har fået lært riges hemmeligheder." Og da Jesus hørte dette, sagde han til Peter: "Min søn, jeg ønsker ikke at tilbageholde noget fra dig, men først, kan du fortælle mig, hvad i har talt om. Hvad er din fortolkning af lignelsen? "
1955 151:2.2 After a moment of silence, Peter said: “Master, we have talked much concerning the parable, and this is the interpretation I have decided upon: The sower is the gospel preacher; the seed is the word of God. The seed which fell by the wayside represents those who do not understand the gospel teaching. The birds which snatched away the seed that fell upon the hardened ground represent Satan, or the evil one, who steals away that which has been sown in the hearts of these ignorant ones. The seed which fell upon the rocky places, and which sprang up so suddenly, represents those superficial and unthinking persons who, when they hear the glad tidings, receive the message with joy; but because the truth has no real root in their deeper understanding, their devotion is short-lived in the face of tribulation and persecution. When trouble comes, these believers stumble; they fall away when tempted. The seed which fell among thorns represents those who hear the word willingly, but who allow the cares of the world and the deceitfulness of riches to choke the word of truth so that it becomes unfruitful. Now the seed which fell on good ground and sprang up to bear, some thirty, some sixty, and some a hundredfold, represents those who, when they have heard the truth, receive it with varying degrees of appreciation—owing to their differing intellectual endowments—and hence manifest these varying degrees of religious experience.”
2015 151:2.2 Efter et øjebliks stilhed, sagde Peter: "Mester, vi har talt meget om lignelsen, og det er den fortolkning, jeg er kommet op med: Sædemanden er den, der forkynder evangeliet; frøet er Guds ord. Frøet der faldt i vejkanten repræsenterer dem, der ikke forstår evangelieundervisningen. Fuglene der fløj bort med frøene der faldt på den hærdede jord repræsenterer Satan eller den onde, som stjæler hvad der er blevet sået i hjertet på disse uvidende. Frøene som faldt på stenede steder, og som hurtigt kom op, repræsenterer de overfladiske og tankeløse mennesker, der hører ordet og straks modtager det med glæde; men fordi sandheden ikke har nogen virkelig rodfæste i deres dybere forståelse, er deres hengivenhed kortvarig når den møder prøvelser og forfølgelse. Når problemerne kommer, snubler disse troende; de falder væk når de bliver fristet. Frøene som faldt iblandt tidsler repræsenterer dem, der gerne hører ordet, men lader verdslige bekymringer og fristelser af rigdom kvæle sandhedens ord, så det ikke bærer frugt. Men frøene der faldt på god jord, som sprang op til at bære, noget tredive, nogle tres, og hundredfold repræsentere dem, der, når de har hørt sandheden, modtager den med varierende grader af påskønnelse - på grund af deres forskellige intellektuelle begavelse - og derfor udviser disse varierende grader af religiøs erfaring[7]."
1955 151:2.3 Jesus, after listening to Peter’s interpretation of the parable, asked the other apostles if they did not also have suggestions to offer. To this invitation only Nathaniel responded. Said he: “Master, while I recognize many good things about Simon Peter’s interpretation of the parable, I do not fully agree with him. My idea of this parable would be: The seed represents the gospel of the kingdom, while the sower stands for the messengers of the kingdom. The seed which fell by the wayside on hardened ground represents those who have heard but little of the gospel, along with those who are indifferent to the message, and who have hardened their hearts. The birds of the sky that snatched away the seed which fell by the wayside represent one’s habits of life, the temptation of evil, and the desires of the flesh. The seed which fell among the rocks stands for those emotional souls who are quick to receive new teaching and equally quick to give up the truth when confronted with the difficulties and realities of living up to this truth; they lack spiritual perception. The seed which fell among the thorns represents those who are attracted to the truths of the gospel; they are minded to follow its teachings, but they are prevented by the pride of life, jealousy, envy, and the anxieties of human existence. The seed which fell on good soil, springing up to bear, some thirty, some sixty, and some a hundredfold, represents the natural and varying degrees of ability to comprehend truth and respond to its spiritual teachings by men and women who possess diverse endowments of spirit illumination.”
2015 151:2.3 Efter at Jesus havde lyttet til Peters fortolkning af lignelsen, spurgte han de andre apostle, om de også havde forslag til fortolkninger. Kun Natanael svarede på denne invitation. Han sagde: "Mester, selv om jeg indrømmer, at Peters fortolkning af lignelsen har mange gode punkter, er jeg ikke helt enig med ham. Min idé om lignelsen er som følger: Frøet repræsenterer evangeliet om riget, mens sædemanden står for rigets budbringere. Frøet der faldt i vejkanten på den hærdede jord repræsenterer dem, der kun har hørt en lille del af evangeliet, sammen med dem, der er ligeglade med det budskab, og som har forhærdet deres hjerter. Fuglene i himlen, der snupper, hvad der falder i vejkanten repræsenterer ens vaner, fristelsen af det onde og kødets lyster. Frøet der faldt blandt klipperne står for de følelsesmæssige sjæle, som er hurtige til at modtage nye undervisning og lige så hurtig til at opgive sandheden, når de konfronteres med de vanskeligheder og realiteter, det er at leve op til denne sandhed; de mangler åndelig opfattelsesevne. Frøene som faldt iblandt tidslerne repræsenterer dem, der er tiltrukket af evangeliets sandheder; de er sat til at følge dens lære, men forhindres af stoltheden i deres liv og af mistro, misundelse og af den menneskelige eksistens bekymringer[8]. Frøet på god jord, der gav høstudbytte på tredive, nogle tres, og nogle hundredfold repræsenterer de naturlige og varierende grader af kapaciteten hos mænd og kvinder, som er udstyret med forskellige åndelig oplysning, for at forstå sandheden og blive påvirket af dens åndelige lære."
1955 151:2.4 When Nathaniel had finished speaking, the apostles and their associates fell into serious discussion and engaged in earnest debate, some contending for the correctness of Peter’s interpretation, while almost an equal number sought to defend Nathaniel’s explanation of the parable. Meanwhile Peter and Nathaniel had withdrawn to the house, where they were involved in a vigorous and determined effort the one to convince and change the mind of the other.
2015 151:2.4 Da Nataniel havde talt færdigt kom apostlene og deres medarbejdere i en seriøs diskussion og livlig debat, hvor nogle argumenterede, at Peters fortolkning var korrekt, mens næsten lige så mange søgte at forsvare Nataniel fortolkning af lignelsen. Imens trak Peter og Nataniel sig tilbage ind i huset, hvor de blev engageret i en livlig og beslutsom forsøg på at overbevise hinanden for at få den anden til at skifte mening.
1955 151:2.5 The Master permitted this confusion to pass the point of most intense expression; then he clapped his hands and called them about him. When they had all gathered around him once more, he said, “Before I tell you about this parable, do any of you have aught to say?” Following a moment of silence, Thomas spoke up: “Yes, Master, I wish to say a few words. I remember that you once told us to beware of this very thing. You instructed us that, when using illustrations for our preaching, we should employ true stories, not fables, and that we should select a story best suited to the illustration of the one central and vital truth which we wished to teach the people, and that, having so used the story, we should not attempt to make a spiritual application of all the minor details involved in the telling of the story. I hold that Peter and Nathaniel are both wrong in their attempts to interpret this parable. I admire their ability to do these things, but I am equally sure that all such attempts to make a natural parable yield spiritual analogies in all its features can only result in confusion and serious misconception of the true purpose of such a parable. That I am right is fully proved by the fact that, whereas we were all of one mind an hour ago, now are we divided into two separate groups who hold different opinions concerning this parable and hold such opinions so earnestly as to interfere, in my opinion, with our ability fully to grasp the great truth which you had in mind when you presented this parable to the multitude and subsequently asked us to make comment upon it.”
2015 151:2.5 Mesteren lod denne forvirring fortsætte indtil den passerede sin mest intense fase; så klappede han i hænderne og kaldte dem alle til sig. Da de alle igen, var samlet omkring ham, sagde han: "Har nogen af jer noget at sige, før jeg fortælle jer om denne lignelse?" Efter et øjebliks stilhed, tog Thomas ordet: "Ja, Mester, jeg vil gerne sige et par ord. Jeg kan huske du engang fortalte os at passe på netop dette. Du lærte os, at når vi brugte illustrationer i vores forkyndelse, skulle vi bruge sande historier, ikke fabler, og at vi skulle vælge en historie bedst egnet til at illustrere den centrale og afgørende sandhed, som vi ønskede at lære menneskerne, og efter at vi har brugt historien på denne måde skulle vi ikke forsøge at gøre en åndelig tilpasning af alle små detaljer i den berettede historie. Jeg tror, at både Peter og Nataniel er forkert i deres forsøg på at fortolke denne lignelse. Jeg beundrer deres evne til at gøre ting, men jeg er lige så sikker på, at alle sådanne forsøg på at få en naturlig lignelse i alle detaljer tilpasset til åndelige analogier, kun kan føre til forvirring og en alvorlig misforståelse om det egentlige formål med en sådan lignelse. At jeg har ret bevises helt af det faktum, at mens vi alle for en time siden var enige, er vi nu opdelt i to separate grupper, der har forskellige meninger om denne lignelse, og fastholder sådanne udtalelser, som, efter min mening forstyrrer vores evne til fuldt ud at forstå den store sandhed, som du havde i tankerne, da du udførte denne lignelse til de mange og efterfølgende bad os om at kommentere den."
1955 151:2.6 The words which Thomas spoke had a quieting effect on all of them. He caused them to recall what Jesus had taught them on former occasions, and before Jesus resumed speaking, Andrew arose, saying: “I am persuaded that Thomas is right, and I would like to have him tell us what meaning he attaches to the parable of the sower.” After Jesus had beckoned Thomas to speak, he said: “My brethren, I did not wish to prolong this discussion, but if you so desire, I will say that I think this parable was spoken to teach us one great truth. And that is that our teaching of the gospel of the kingdom, no matter how faithfully and efficiently we execute our divine commissions, is going to be attended by varying degrees of success; and that all such differences in results are directly due to conditions inherent in the circumstances of our ministry, conditions over which we have little or no control.”
2015 151:2.6 De ord, som Thomas sagde, havde en beroligende effekt på dem. Han fik dem til at huske, hvad Jesus havde lært dem ved tidligere lejligheder, og inden Jesus fortsatte med at tale, rejste Andreas sig og sagde: "Jeg er overbevist om, at Thomas har ret, og jeg vil gerne høre ham fortælle os, hvad betydning han tillægger lignelsen om sædemanden." Og da Jesus havde lavet en gestus til Thomas om at tale, sagde Thomas: "Mine brødre, jeg ønsker ikke at forlænge diskussionen, men hvis du ønsker det, vil jeg sige, at jeg tror, denne lignelse blev udført for at lære en stor sandhed, nemlig at uanset hvor trofast og effektivt vi end udføre vores guddommelige mission, kommer vores forkyndelsen af rigets evangelium til at føre til varierende grader af succes, og at alle sådanne forskelle i resultaterne er direkte afhængig af de betingelser, som er en del af vores omstændigheder, og som vi har lidt eller ingen kontrol over."
1955 151:2.7 When Thomas had finished speaking, the majority of his fellow preachers were about ready to agree with him, even Peter and Nathaniel were on their way over to speak with him, when Jesus arose and said: “Well done, Thomas; you have discerned the true meaning of parables; but both Peter and Nathaniel have done you all equal good in that they have so fully shown the danger of undertaking to make an allegory out of my parables. In your own hearts you may often profitably engage in such flights of the speculative imagination, but you make a mistake when you seek to offer such conclusions as a part of your public teaching.”
2015 151:2.7 Da Thomas var færdig med at tale, var de fleste af hans kolleger prædikanter næsten klar til at blive enige med ham, selv Peter og Nathaniel var på vej over til at tale med ham, da Jesus stod op og sagde: "Godt gået, Thomas; du indser den virkelige betydning af lignelsen, men både Peter og Nataniel har gjort jer alle lige så meget godt, idet de så tydeligt har vist faren for at lave en allegori ud af mine lignelser. I jeres egne hjerter kan du ofte med fordel indgå i at lade den spekulative fantasi flyve, men du laver en fejl, når du forsøger at tilbyde sådanne konklusioner som en del af din offentlige undervisning."
1955 151:2.8 Now that the tension was over, Peter and Nathaniel congratulated each other on their interpretations, and with the exception of the Alpheus twins, each of the apostles ventured to make an interpretation of the parable of the sower before they retired for the night. Even Judas Iscariot offered a very plausible interpretation. The twelve would often, among themselves, attempt to figure out the Master’s parables as they would an allegory, but never again did they regard such speculations seriously. This was a very profitable session for the apostles and their associates, especially so since from this time on Jesus more and more employed parables in connection with his public teaching.
2015 151:2.8 Nu, hvor spændingen var over, lykønskede Peter og Nathaniel hinanden gensidigt for deres fortolkninger, og med undtagelse af Alpheus tvillingerne vovede hver af apostlene at udtrykke en fortolkning af lignelsen om sædemanden, før de trak sig tilbage for natten. Selv Judas Iskariot kom op med en meget rimelig fortolkning. De tolv ville ofte i deres egen kreds forsøge at finde ud Mesterens lignelser, som om de var allegorier, men aldrig igen betragtede de sådanne spekulationer alvorligt. Dette var et meget nyttigt møde for apostlene og deres medarbejdere, eftersom at Jesus fra dette tidspunkt mere og mere anvendte lignelser i forbindelse med hans offentlige undervisning.
3. MORE ABOUT PARABLES
3. MERE OM LIGNELSER
1955 151:3.1 The apostles were parable-minded, so much so that the whole of the next evening was devoted to the further discussion of parables. Jesus introduced the evening’s conference by saying: “My beloved, you must always make a difference in teaching so as to suit your presentation of truth to the minds and hearts before you. When you stand before a multitude of varying intellects and temperaments, you cannot speak different words for each class of hearers, but you can tell a story to convey your teaching; and each group, even each individual, will be able to make his own interpretation of your parable in accordance with his own intellectual and spiritual endowments. You are to let your light shine but do so with wisdom and discretion. No man, when he lights a lamp, covers it up with a vessel or puts it under the bed; he puts his lamp on a stand where all can behold the light. Let me tell you that nothing is hid in the kingdom of heaven which shall not be made manifest; neither are there any secrets which shall not ultimately be made known. Eventually, all these things shall come to light. Think not only of the multitudes and how they hear the truth; take heed also to yourselves how you hear. Remember that I have many times told you: To him who has shall be given more, while from him who has not shall be taken away even that which he thinks he has.”
2015 151:3.1 Apostlene i særdeleshed var meget interesse i spørgsmålet om lignelser, så hele den næste aften blev afsat til yderligere at drøfte lignelser. Jesus indledte aftensmødet ved at sige: "Min kære, du skal altid differentiere din undervisning, så din præsentation af sandhed egner sig til de sind og hjerter, du har foran dig. Når du står foran en flok med varierende intellekt og temperamenter, kan du ikke tale forskellige ord for hver gruppe af lyttere, men du kan fortælle en historie som formidler din undervisning; og så har hver gruppe, selv enkelte, mulighed for at lave deres egen fortolkning af din lignelse i overensstemmelse med deres egne intellektuelle og åndelige begavelse. I bør lade jeres lys skinne, men gør det med visdom og diskretion. Ingen tænder en lampe og skjuler den med en krukke eller sætter den under en seng, men sætter den på en holder, så alle kan se lyset[9]. Lad mig fortælle dig, at intet er skjult i himmelriget, som ikke skal åbenbares; heller ikke er der nogen hemmeligheder, der ikke i sidste ende bliver kendt. I sidste ende skal alle disse ting kommer frem i lyset. Tænk ikke kun på folkemængderne og hvordan de hører sandheden; tag også dig selv i agt hvordan du hører[10]. Husk, at mange gange har jeg sagt til dig: Den, der har, skal gives mere, mens den, der ikke har, fra ham skal endog det tages, som han tror, han har."[11]
1955 151:3.2 The continued discussion of parables and further instruction as to their interpretation may be summarized and expressed in modern phraseology as follows:
2015 151:3.2 Den fortsatte diskussion af lignelser og yderligere instruktion om deres fortolkning kan sammenfattes og udtrykkes i moderne formulering som følger:
1955 151:3.3 1. Jesus advised against the use of either fables or allegories in teaching the truths of the gospel. He did recommend the free use of parables, especially nature parables. He emphasized the value of utilizing the analogy existing between the natural and the spiritual worlds as a means of teaching truth. He frequently alluded to the natural as “the unreal and fleeting shadow of spirit realities.”
2015 151:3.3 1. Jesus frarådede brugen enten af fabler eller allegorier i undervisningen af evangeliets sandheder. Han anbefalede dog, frit brug af lignelser, især naturens lignelser. Han understregede værdien af at bruge den analogi, der eksisterer mellem den naturlige verden og den åndelige verden som en hjælp i at undervise i sandheden. Han hentydede ofte til den naturlige verden som "den uvirkelige og flygtige skygge af ånde virkeligheder."
1955 151:3.4 2. Jesus narrated three or four parables from the Hebrew scriptures, calling attention to the fact that this method of teaching was not wholly new. However, it became almost a new method of teaching as he employed it from this time onward.
2015 151:3.4 2. Jesus fortalte tre eller fire lignelser fra de hebraiske skrifter og henledte opmærksomheden på at denne undervisningsmetode ikke var helt ny. Den blev imidlertid næsten en ny metode til undervisning, som han anvendte den fra dette tidspunkt fremad.
1955 151:3.5 3. In teaching the apostles the value of parables, Jesus called attention to the following points:
2015 151:3.5 3. Når Jesus underviste sine apostle om værdien af lignelser, gjorde han opmærksom på følgende punkter:
1955 151:3.6 The parable provides for a simultaneous appeal to vastly different levels of mind and spirit. The parable stimulates the imagination, challenges the discrimination, and provokes critical thinking; it promotes sympathy without arousing antagonism.
2015 151:3.6 Lignelsen henvender sig samtidigt til meget forskellige niveauer af sind og ånd. Lignelsen stimulerer fantasien, udfordrer diskrimination og fører til kritisk tænkning; den fremmer sympati uden at vække antagonisme.
1955 151:3.7 The parable proceeds from the things which are known to the discernment of the unknown. The parable utilizes the material and natural as a means of introducing the spiritual and the supermaterial.
2015 151:3.7 Lignelsen udgår fra det velkendte og fører til viden om det ukendte. Lignelsen udnytter det materielle og naturligt som et middel til at introducere det åndelige og det overnaturlige.
1955 151:3.8 Parables favor the making of impartial moral decisions. The parable evades much prejudice and puts new truth gracefully into the mind and does all this with the arousal of a minimum of the self-defense of personal resentment.
2015 151:3.8 Lignelser gør det nemmere at tage uvildige moralske beslutninger. Lignelsen undgår mange fordomme, og sætter nye sandhed yndefuldt ind i sindet og gør alt dette på en måde, der rejser et minimum af selvforsvar forårsaget af personlig vrede.
1955 151:3.9 To reject the truth contained in parabolical analogy requires conscious intellectual action which is directly in contempt of one’s honest judgment and fair decision. The parable conduces to the forcing of thought through the sense of hearing.
2015 151:3.9 For at afvise den sandhed, som den parabolske analogi indeholder, kræver en bevidst intellektuel handling, som direkte foragter ens ærlige mening og upartiske afgørelse. Lignelsen bidrager til at tvinge tanken gennem høresansen.
1955 151:3.10 The use of the parable form of teaching enables the teacher to present new and even startling truths while at the same time he largely avoids all controversy and outward clashing with tradition and established authority.
2015 151:3.10 Når læreren anvender lignelser som undervisning form bliver det muligt for ham at præsentere nye og endnu overraskende sandheder, mens han i høj grad undgår al polemik og ekstern kollision med tradition og etablerede myndighed.
1955 151:3.11 The parable also possesses the advantage of stimulating the memory of the truth taught when the same familiar scenes are subsequently encountered.
2015 151:3.11 Lignelsen har også den fordel at den stimulerer hukommelsen af den lærte sandhed, når de samme velkendte situationer senere mødes.
1955 151:3.12 In this way Jesus sought to acquaint his followers with many of the reasons underlying his practice of increasingly using parables in his public teaching.
2015 151:3.12 På denne måde søgte Jesus at informere sine tilhængere om mange af de underliggende årsager til hans praksis med i stigende grad at bruge lignelser i sin offentlige undervisning.
1955 151:3.13 Toward the close of the evening’s lesson Jesus made his first comment on the parable of the sower. He said the parable referred to two things: First, it was a review of his own ministry up to that time and a forecast of what lay ahead of him for the remainder of his life on earth. And second, it was also a hint as to what the apostles and other messengers of the kingdom might expect in their ministry from generation to generation as time passed.
2015 151:3.13 Mod slutningen af aftenens undervisning kommenterede Jesus for første gang lignelsen om sædemanden. Han sagde, at lignelsen henviste til to ting: For det første var det en redegørelse for sin egen tjeneste hidtil, og en prognose for, hvad der lå forude for ham i resten af hans liv på jorden. Og for det andet, var det også en antydning af, hvad apostlene og andre budbringere af riget kunne forvente i deres tjeneste fra generation til generation under tidens gang.
1955 151:3.14 Jesus also resorted to the use of parables as the best possible refutation of the studied effort of the religious leaders at Jerusalem to teach that all of his work was done by the assistance of demons and the prince of devils. The appeal to nature was in contravention of such teaching since the people of that day looked upon all natural phenomena as the product of the direct act of spiritual beings and supernatural forces. He also determined upon this method of teaching because it enabled him to proclaim vital truths to those who desired to know the better way while at the same time affording his enemies less opportunity to find cause for offense and for accusations against him.
2015 151:3.14 Jesus tyede også til anvendelse af lignelser som den bedst mulige måde at tilbagevise Jerusalems religiøse leders udsøgte anstrengelser, at alt hans arbejde blev udført med hjælp fra dæmoner og djævlenes prins. Henvisningen til naturen var i strid med sådanne forklaringer, fordi folk dengang troede, at alle naturfænomener var resultatet af direkte påvirkning fra åndelige væsener og overnaturlige kræfter. Han besluttede sig også for at denne måde at undervise på, fordi det gjorde det muligt for ham at forkynde de væsentlige sandheder for dem, der ønskede at kende den bedre vej, mens det gav hans fjender mindre mulighed for at finde grund for lovovertrædelse, og for anklager mod ham.
1955 151:3.15 Before he dismissed the group for the night, Jesus said: “Now will I tell you the last of the parable of the sower. I would test you to know how you will receive this: The kingdom of heaven is also like a man who cast good seed upon the earth; and while he slept by night and went about his business by day, the seed sprang up and grew, and although he knew not how it came about, the plant came to fruit. First there was the blade, then the ear, then the full grain in the ear. And then when the grain was ripe, he put forth the sickle, and the harvest was finished. He who has an ear to hear, let him hear.”
2015 151:3.15 Før Jesus lod gruppen sprede sig for natten, sagde han: "Nu vil jeg fortælle dig den sidste del af lignelsen om sædemanden. Jeg vil teste dig, for at vide, hvordan du modtager følgende: Himmelriget er også som en mand, der sår god frø i jorden; og mens han sov om natten og passede sine gøremål om dagen, spirede frøene og voksede, og selv om han ikke vidste, hvordan det gik til, modnede planterne og bar frugt. Først var der strået, så aks, så det fulde korn i øret. Og da kornet var moden tog han segl i hånden, og høsten blev bragt ind. Hør, du der har ører at høre med[12]."
1955 151:3.16 Many times did the apostles turn this saying over in their minds, but the Master never made further mention of this addition to the parable of the sower.
2015 151:3.16 Mange gange vendte og drejede apostlene disse ord i deres sind, men Mesteren nævnt aldrig igen denne tilføjelse til lignelsen om sædemanden.
4. MORE PARABLES BY THE SEA
4. FLERE LIGNELSER VED SØBREDDEN
1955 151:4.1 The next day Jesus again taught the people from the boat, saying: “The kingdom of heaven is like a man who sowed good seed in his field; but while he slept, his enemy came and sowed weeds among the wheat and hastened away. And so when the young blades sprang up and later were about to bring forth fruit, there appeared also the weeds. Then the servants of this householder came and said to him: ‘Sir, did you not sow good seed in your field? Whence then come these weeds?’ And he replied to his servants, ‘An enemy has done this.’ The servants then asked their master, ‘Would you have us go out and pluck up these weeds?’ But he answered them and said: ‘No, lest while you are gathering them up, you uproot the wheat also. Rather let them both grow together until the time of the harvest, when I will say to the reapers, Gather up first the weeds and bind them in bundles to burn and then gather up the wheat to be stored in my barn.’”
2015 151:4.1 Den følgende dag underviste Jesus igen folk fra båden og sagde: "Himmelriget ligner en mand, der såede god sæd i sin mark; men mens han sov, kom hans fjender og såede ukrudt blandt hveden og gik sin vej. Da de unge blade voksede op og senere var ved at bære frugt, dukkede ukrudtet også op. Da gik de ansatte til deres herre, og sagde: Herre, var det ikke god sæd du såede i din mark? Hvorfra kommer ukrudtet?" og han svarede tjenerne, ’det er en fjende som har gjort dette." Tjenerne spurgte deres herre: 'Skal vi så gå og rense ukrudtet ud?" Han svarede dem og sagde: "Nej, mens du udrydder ukrudtet, rydder du også hveden. Lad dem begge vokse sammen indtil tidspunktet for høst; hvor jeg vil sige til høstfolket 'saml først ukrudtet og bind det i bundter for at brænde det, og saml derefter hveden, der skal opbevares i min lade."[13]
1955 151:4.2 After the people had asked a few questions, Jesus spoke another parable: “The kingdom of heaven is like a grain of mustard seed which a man sowed in his field. Now a mustard seed is the least of seeds, but when it is full grown, it becomes the greatest of all herbs and is like a tree so that the birds of heaven are able to come and rest in the branches thereof.”
2015 151:4.2 Efter at folk havde spurgt et par spørgsmål, fortalte Jesus en anden lignelse: ”Himmelriget ligner et sennepsfrø, som en mand såede i sin mark. Det er det mindste af alle frø, men når det er fuldt udvokset, er det større end alle urter og bliver som et træ, så fuglene kan komme til at hvile på dets grene[14]."
1955 151:4.5 “The kingdom of heaven is also like a merchant seeking goodly pearls; and having found one pearl of great price, he went out and sold everything he possessed that he might be able to buy the extraordinary pearl.”
1955 151:4.6 “Again, the kingdom of heaven is like a sweep net which was cast into the sea, and it gathered up every kind of fish. Now, when the net was filled, the fishermen drew it up on the beach, where they sat down and sorted out the fish, gathering the good into vessels while the bad they threw away.”
1955 151:4.7 Many other parables spoke Jesus to the multitudes. In fact, from this time forward he seldom taught the masses except by this means. After speaking to a public audience in parables, he would, during the evening classes, more fully and explicitly expound his teachings to the apostles and the evangelists.
2015 151:4.7 Mange andre lignelser fremførte Jesus for folkemængderne[19]. Faktisk fra dette tidspunkt underviste han dem sjældent på nogen anden måde. Efter at have talt i lignelser til den brede offentlighed, brugte han aftenundervisningen, til mere fuldstændigt og udtrykkeligt at udlægge sin lære til apostlene og evangelisterne.
5. THE VISIT TO KHERESA
5. BESØGET I HERESA
1955 151:5.1 The multitude continued to increase throughout the week. On Sabbath Jesus hastened away to the hills, but when Sunday morning came, the crowds returned. Jesus spoke to them in the early afternoon after the preaching of Peter, and when he had finished, he said to his apostles: “I am weary of the throngs; let us cross over to the other side that we may rest for a day.”
2015 151:5.1 Folkemængden fortsatte med at vokse i løbet af ugen. På sabbatten skyndte Jesus sig op til bakkerne, men da søndag morgen kom, vendte folkemængderne tilbage. Jesus talte til dem i den tidlige eftermiddag efter at Peter havde prædiket, og når han var færdig, sagde han til apostlene: "Folkemængden har gjort mig træt; lad os gå over til den anden side, så vi kan hvile for en dag[20]."
1955 151:5.2 On the way across the lake they encountered one of those violent and sudden windstorms which are characteristic of the Sea of Galilee, especially at this season of the year. This body of water is almost seven hundred feet below the level of the sea and is surrounded by high banks, especially on the west. There are steep gorges leading up from the lake into the hills, and as the heated air rises in a pocket over the lake during the day, there is a tendency after sunset for the cooling air of the gorges to rush down upon the lake. These gales come on quickly and sometimes go away just as suddenly.
2015 151:5.2 På vej over søen, mødte de en af disse voldsomme og pludselige storme som er typiske for Genesaret sø, især på denne tid af året[21]. Denne vandmasse er lidt over to hundrede meter under havets overflade og er omgivet af høje banker, især i vest. Der er dybe kløfter, der fører op fra søen i bjergene, og når den opvarmede luft i løbet af dagen stiger og forbliver over søen, er der en tendens efter solnedgang for den koldere luft i kløfterne til at styrte ned mod søen. Disse storme opstår pludseligt og forsvinder til tider lige så hurtigt.
1955 151:5.3 It was just such an evening gale that caught the boat carrying Jesus over to the other side on this Sunday evening. Three other boats containing some of the younger evangelists were trailing after. This tempest was severe, notwithstanding that it was confined to this region of the lake, there being no evidence of a storm on the western shore. The wind was so strong that the waves began to wash over the boat. The high wind had torn the sail away before the apostles could furl it, and they were now entirely dependent on their oars as they laboriously pulled for the shore, a little more than a mile and a half distant.
2015 151:5.3 Det var netop sådan en aftenstorm, der fangede den båd, der førte Jesus til den anden side på denne søndag aften. Tre andre både med nogle af de yngre evangelister fulgte efter. Stormen var kraftig, selvom den holdt sig til denne del af søen, og ingen tegn på storm dukkede op på den vestlige bred. Stormen var så voldsom, at bølgerne begyndte at skylle ind over båden. Den stærke vind havde revet sejlet løs før apostlene kunne nå at folde det, og de var nu helt afhængige af deres årer, mens de møjsommeligt arbejdede sig frem mod stranden som lå i næsten tre kilometers afstand.
1955 151:5.4 Meanwhile Jesus lay asleep in the stern of the boat under a small overhead shelter. The Master was weary when they left Bethsaida, and it was to secure rest that he had directed them to sail him across to the other side. These ex-fishermen were strong and experienced oarsmen, but this was one of the worst gales they had ever encountered. Although the wind and the waves tossed their boat about as though it were a toy ship, Jesus slumbered on undisturbed. Peter was at the right-hand oar near the stern. When the boat began to fill with water, he dropped his oar and, rushing over to Jesus, shook him vigorously in order to awaken him, and when he was aroused, Peter said: “Master, don’t you know we are in a violent storm? If you do not save us, we will all perish.”
2015 151:5.4 Imens lå Jesus og sov i agterstavnen af båden under en lille baldakin. Mesteren var træt, da de forlod Betsaida, og det var for at få hvile, at han havde bedt dem om at tage ham over til den anden side af søen. Disse tidligere fiskere var stærke og erfarne roere, men det var en af de værste storme de nogensinde havde mødt. Selvom vinden og bølgerne kastede deres båd frem og tilbage som var det et legetøjsskib, sov Jesus uforstyrret. Peter sad ved den højre åre nær agterstavnen. Da båden begyndte at blive fyldt med vand, forlod han sin åre, skyndte sig over til Jesus, rystede ham kraftigt for at vække ham, og da Jesus vågnede sagde Peter: "Mester, ved du ikke, at vi er midt i en voldsom storm? Hvis du ikke redder os, gå vi alle under[22]."
1955 151:5.5 As Jesus came out in the rain, he looked first at Peter, and then peering into the darkness at the struggling oarsmen, he turned his glance back upon Simon Peter, who, in his agitation, had not yet returned to his oar, and said: “Why are all of you so filled with fear? Where is your faith? Peace, be quiet.” Jesus had hardly uttered this rebuke to Peter and the other apostles, he had hardly bidden Peter seek peace wherewith to quiet his troubled soul, when the disturbed atmosphere, having established its equilibrium, settled down into a great calm. The angry waves almost immediately subsided, while the dark clouds, having spent themselves in a short shower, vanished, and the stars of heaven shone overhead. All this was purely coincidental as far as we can judge; but the apostles, particularly Simon Peter, never ceased to regard the episode as a nature miracle. It was especially easy for the men of that day to believe in nature miracles inasmuch as they firmly believed that all nature was a phenomenon directly under the control of spirit forces and supernatural beings.
2015 151:5.5 Da Jesus kom ud i regnen, så han først på Peter, og skimtede så ind i mørket de kæmpende roere, vendte igen øjnene tilbage mod Simon Peter, som i sin ophidselse endnu ikke var vendt tilbage til sin åre, og sagde: "Hvorfor er i alle så fulde af frygt? Hvor er din tro? Fred, vær stille." Jesus havde næppe sagt denne irettesættelse til Peter og de andre apostle, han havde knap bedt Peter søger fred, for at berolige hans ophidsede sjæl, da den forstyrrede atmosfæren, havde etableret sin ligevægt, stillende ned til en stor ro. De vrede bølger ophørte næsten øjeblikkeligt, mens de mørke skyer, der havde tømt sig i en kort brusebad, forsvandt, og stjernerne skinnede på himlen over[23]. Så vidt vi kan bedømme, var alt dette bare tilfældigheder, men apostlene, især Peter, holdt altid denne begivenhed for et naturligt mirakel. Det var især let for den tids mennesker at tro på naturmirakler, da de var fast overbevist om, at hele naturen var et fænomen, som direkte blev styret af kræfter og overnaturlige væsener.
1955 151:5.6 Jesus plainly explained to the twelve that he had spoken to their troubled spirits and had addressed himself to their fear-tossed minds, that he had not commanded the elements to obey his word, but it was of no avail. The Master’s followers always persisted in placing their own interpretation on all such coincidental occurrences. From this day on they insisted on regarding the Master as having absolute power over the natural elements. Peter never grew weary of reciting how “even the winds and the waves obey him.”
2015 151:5.6 Jesus forklarede tydeligt til de tolv, at han havde talt til deres ophidsede ånd og henvendt sig til deres frygt baseret sind, at han ikke havde befalet elementer til at adlyde hans ord, men det var til ingen nytte. Mesterens efterfølgere gav altid stædigt deres egen fortolkning på alle sådanne begivenheder, der afhang af tilfældigheder. Fra denne dag, insisterede de definitivt på, at Mesteren havde absolut magt over naturens elementer. Peter blev aldrig træt af at fortælle, hvordan "selv vindene og bølgerne adlyder ham."
1955 151:5.7 It was late in the evening when Jesus and his associates reached the shore, and since it was a calm and beautiful night, they all rested in the boats, not going ashore until shortly after sunrise the next morning. When they were gathered together, about forty in all, Jesus said: “Let us go up into yonder hills and tarry for a few days while we ponder over the problems of the Father’s kingdom.”
2015 151:5.7 Det var sent om aftenen, da Jesus og hans medarbejdere nåede kysten, og da det var en rolig og smuk aften, tilbragte de alle natten i bådene og gik først i land kort efter solopgang næste morgen. Da de var samlet, omkring fyrre i alt, sagde Jesus: "Lad os gå ind i bjergene derovre og bo i et par dage, mens vi tænker på problemerne i Faderens rige.”
6. THE KHERESA LUNATIC
6. DEN VANVITTIGE I HERESA
1955 151:6.1 Although most of the near-by eastern shore of the lake sloped up gently to the highlands beyond, at this particular spot there was a steep hillside, the shore in some places dropping sheer down into the lake. Pointing up to the side of the near-by hill, Jesus said: “Let us go up on this hillside for our breakfast and under some of the shelters rest and talk.”
2015 151:6.1 Selv om de fleste af de nærliggende østlige strande steg let op mod højlandet længere væk, var der lige på dette sted en stejl bjergskråning ved stranden, hvor den nogle steder faldt stejlt ned i søen[24]. Jesus pegede op mod siden af den nærliggende bjerg bakke og sagde: "Lad os gå op på denne bjergside for vores morgenmad og tage hvile og tale på et beskyttet sted."
1955 151:6.2 This entire hillside was covered with caverns which had been hewn out of the rock. Many of these niches were ancient sepulchres. About halfway up the hillside on a small, relatively level spot was the cemetery of the little village of Kheresa. As Jesus and his associates passed near this burial ground, a lunatic who lived in these hillside caverns rushed up to them. This demented man was well known about these parts, having onetime been bound with fetters and chains and confined in one of the grottoes. Long since he had broken his shackles and now roamed at will among the tombs and abandoned sepulchres.
2015 151:6.2 Hele denne bjergskråning var fuld af huler, der var blevet hugget ud af klippen. Mange af disse nicher var ældgamle gravkamre. Omtrent halvvejs op ad bjergsiden på et lille, relativt jævnt sted var den lille landsby Heresas kirkegård. Da Jesus og hans medarbejdere passerede denne gravplads styrtede en galning, der boede i disse bjerghuler hen til dem[25]. Denne gale mand var kendt i nabolaget og havde tidligere været bundet med lænker og kæder i en af hulerne. Han var for længst brudt sine lænker og strejfede nu frit omkring gravene og de forladte gravkamre[26].
1955 151:6.3 This man, whose name was Amos, was afflicted with a periodic form of insanity. There were considerable spells when he would find some clothing and deport himself fairly well among his fellows. During one of these lucid intervals he had gone over to Bethsaida, where he heard the preaching of Jesus and the apostles, and at that time had become a halfhearted believer in the gospel of the kingdom. But soon a stormy phase of his trouble appeared, and he fled to the tombs, where he moaned, cried out aloud, and so conducted himself as to terrorize all who chanced to meet him.
2015 151:6.3 Denne mand, hvis navn var Amos, led af en periodisk form for sindssyge. Der var lange perioder, hvor han kunne erhverve sig noget tøj og klare sig ganske godt blandt sine medmennesker. Under en af disse lysere mellem perioder, havde han gået over til Betsaida, hvor han havde hørt Jesus og apostlene prædike, og på det tidspunkt var blevet en halvhjertet troende på rigets evangelium. Men snart begyndte en stormfuld fase igen af hans lidelser, og han flygtede til gravene, hvor han jamrede sig, skreg højt og opførte sig så skrækkeligt at han jagede frygt i alle der tilfældigvis mødte ham[27].
1955 151:6.4 When Amos recognized Jesus, he fell down at his feet and exclaimed: “I know you, Jesus, but I am possessed of many devils, and I beseech that you will not torment me.” This man truly believed that his periodic mental affliction was due to the fact that, at such times, evil or unclean spirits entered into him and dominated his mind and body. His troubles were mostly emotional—his brain was not grossly diseased.
2015 151:6.4 Da Amos genkendte Jesus, faldt han ned foran hans fødder og udbrød: "Jeg kender dig, Jesus, men jeg er besat af mange djævle, og jeg beder dig om ikke at pine mig[28]." Denne mand troede virkelig, at hans lejlighedsvise psykiske lidelse var forårsaget af den onde eller urene ånder, der på sådanne tidspunkter trængte ind i ham og dominerede hans sind og krop. Hans problemer var for det meste følelsesmæssige - hans hjerne var ikke alvorligt skadet.
1955 151:6.5 Jesus, looking down upon the man crouching like an animal at his feet, reached down and, taking him by the hand, stood him up and said to him: “Amos, you are not possessed of a devil; you have already heard the good news that you are a son of God. I command you to come out of this spell.” And when Amos heard Jesus speak these words, there occurred such a transformation in his intellect that he was immediately restored to his right mind and the normal control of his emotions. By this time a considerable crowd had assembled from the near-by village, and these people, augmented by the swine herders from the highland above them, were astonished to see the lunatic sitting with Jesus and his followers, in possession of his right mind and freely conversing with them.
2015 151:6.5 Jesus kiggede ned på den mand, der lå krøllet op som et dyr ved hans fødder, bøjede sig ned, tog ham ved hånden, løftede ham op og sagde: ”Amos, du er ikke besat af en djævel; du har allerede hørt den gode nyhed, at du er Guds søn. Jeg befaler dig at komme ud af denne magi." Og da Amos hørte Jesus tale disse ord skete der en sådan forandring i hans intellekt, at han straks genvandt sine fulde sind og den normale kontrol over sine følelser[29]. På dette tidspunkt havde en betydelig menneskemængde samlet sig fra den nærliggende landsby, og disse mennesker, forøget med svinehyrderne fra højlandet overfor dem, blev overrasket over at se den vanvittige sidde sammen med Jesus og hans tilhængere, i besiddelse af sit fulde sind og i fri samtale med dem[30].
1955 151:6.6 As the swine herders rushed into the village to spread the news of the taming of the lunatic, the dogs charged upon a small and untended herd of about thirty swine and drove most of them over a precipice into the sea. And it was this incidental occurrence, in connection with the presence of Jesus and the supposed miraculous curing of the lunatic, that gave origin to the legend that Jesus had cured Amos by casting a legion of devils out of him, and that these devils had entered into the herd of swine, causing them forthwith to rush headlong to their destruction in the sea below. Before the day was over, this episode was published abroad by the swine tenders, and the whole village believed it. Amos most certainly believed this story; he saw the swine tumbling over the brow of the hill shortly after his troubled mind had quieted down, and he always believed that they carried with them the very evil spirits which had so long tormented and afflicted him. And this had a good deal to do with the permanency of his cure. It is equally true that all of Jesus’ apostles (save Thomas) believed that the episode of the swine was directly connected with the cure of Amos.
2015 151:6.6 Da svinehyrderne styrtede ind i landsbyen for at sprede nyheden om tæmningen af den sindssyge, gik hundene til angreb mod en lille og ubevogtet besætning på omkring tredive svin og drev de fleste af dem ud over afgrunden i havet. Det var denne tilfældige begivenhed, i samarbejde med tilstedeværelsen af Jesus og den formodede mirakuløse helbredelse af den sindssyge, der gav anledning til den legende, at Jesus havde helbredt Amos ved at drive en legion af djævle ud fra ham, og at djævlene var gået ind i svinene, og fået dem til straks hovedkulds at springe til deres undergang i havet nedenfor. Før dagen var ovre havde svinehyrderne spredt oplysninger om denne episode, og hele landsbyen troede på det. Amos troede meget på denne historie. Han så svinene tumle ud over klippekanten kort efter hans urolige sind var faldet til ro, og han mente altid, at de tog med sig selve de onde ånder, der så længe havde pint og plaget ham. Dette havde en hel del at gøre med hans permanente helbredelse[31]. Det er også sandt, at Jesu apostle (undtagen Thomas) mente, at episoden med svinene var direkte relateret til, at Amos blev helbredt.
1955 151:6.7 Jesus did not obtain the rest he was looking for. Most of that day he was thronged by those who came in response to the word that Amos had been cured, and who were attracted by the story that the demons had gone out of the lunatic into the herd of swine. And so, after only one night of rest, early Tuesday morning Jesus and his friends were awakened by a delegation of these swine-raising gentiles who had come to urge that he depart from their midst. Said their spokesman to Peter and Andrew: “Fishermen of Galilee, depart from us and take your prophet with you. We know he is a holy man, but the gods of our country do not know him, and we stand in danger of losing many swine. The fear of you has descended upon us, so that we pray you to go hence.” And when Jesus heard them, he said to Andrew, “Let us return to our place.”
2015 151:6.7 Jesus fik ikke den hvile han søgte. For det meste af dagen, blev han opsøgt af mennesker, der kom, fordi de havde hørt, at Amos var blevet helbredt, og tiltrukket af historien, om at dæmonerne var gået ud af den gale og ind i svineflokken. Så efter kun en nats hvile, tidligt tirsdag morgen, blev Jesus og hans venner vækket af en delegation af disse svineopdrættende ikke jøder, som var kommet for at opfordre ham til tage bort derfra. Deres talsmand sagde til Peter og Andreas: "Fiskere fra Galilæa, fjern jer fra os og tage jeres profet med jer. Vi ved, han er en hellig mand, men guderne i vores land kender ham ikke, og der er risiko for, at vi mister mange svin. Frygten for jer er kommet over os, og vi beder dig om at gå væk herfra. "Da Jesus hørte dem, sagde han til Andreas," Lad os vende tilbage til vores sted[32]."
1955 151:6.8 As they were about to depart, Amos besought Jesus to permit him to go back with them, but the Master would not consent. Said Jesus to Amos: “Forget not that you are a son of God. Return to your own people and show them what great things God has done for you.” And Amos went about publishing that Jesus had cast a legion of devils out of his troubled soul, and that these evil spirits had entered into a herd of swine, driving them to quick destruction. And he did not stop until he had gone into all the cities of the Decapolis, declaring what great things Jesus had done for him.
2015 151:6.8 Da de var klar til at gå deres vej bad Amos inderligt Jesus om at følge med dem tilbage, men Mesteren ville ikke samtykke. Jesus sagde til Amos: "Glem ikke, at du er en Guds søn. Vend tilbage til dit folk og vis dem, hvad store ting Gud har gjort for dig." Og Amos vandrede omkring og fortalte at Jesus havde kastet en legion af djævle ud fra hans tortureret sjæl, og at disse onde ånder var gået ind i en flok svin og drevet dem til en hurtig ødelæggelse. Og han stoppede ikke, før han var gået ind i alle byerne i Decapolis, og forkyndt hvilken store ting Jesus havde gjort for ham[33].
| Kapitel 150. Den Tredje Prædiketur |
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Kapitel 152. Hændelserne Som Førte Frem Til Krisen I Kafernaum |