Knjiga Urantia na engleskom jeziku je javno vlasništvo diljem svijeta od 2006. godine..
Prijevodi: © 2014 Zaklada Urantia
MONDAY IN JERUSALEM
POGLAVLJE 173 : PONEDJELJAK U JERUZALEMU
1955 173:0.1 EARLY on this Monday morning, by prearrangement, Jesus and the apostles assembled at the home of Simon in Bethany, and after a brief conference they set out for Jerusalem. The twelve were strangely silent as they journeyed on toward the temple; they had not recovered from the experience of the preceding day. They were expectant, fearful, and profoundly affected by a certain feeling of detachment growing out of the Master’s sudden change of tactics, coupled with his instruction that they were to engage in no public teaching throughout this Passover week.
2014 173:0.1 RANO u ponedjeljak ujutro, kako je bilo unaprijed dogovoreno, Isus i apostoli su se okupili u Šimunovoj kući u Betaniji i nakon kratkog vijećanja krenuli prema Jeruzalemu
[1]. Dvanaestorica su bili neobično tihi dok su putovali prema hramu; još se nisu bili oporavili od iskustava prethodnog dana. Bili su puni iščekivanja i straha, te duboko pogođeni nekim osjećajem odvojenosti od Učitelja zbog njegove iznenadne promjene taktike i upute da ne rade na javnom poučavanju naroda za pashalnog tjedna.
1955 173:0.2 As this group journeyed down Mount Olivet, Jesus led the way, the apostles following closely behind in meditative silence. There was just one thought uppermost in the minds of all save Judas Iscariot, and that was: What will the Master do today? The one absorbing thought of Judas was: What shall I do? Shall I go on with Jesus and my associates, or shall I withdraw? And if I am going to quit, how shall I break off?
2014 173:0.2 Dok su se spuštali niz padine Maslinske gore s Isusom na čelu, apostoli su bili obavijeni meditativnom tišinom. S izuzetkom Jude Iskariota, svi su imali samo jednu pomisao: Što će Učitelj danas učiniti? Judina je jedina pomisao bila: Što ću ja učiniti? Hoću li nastaviti ići za Isusom i mojim suradnicima, ili ću se distancirati? A ako se povućem, kako ću to učiniti?
1955 173:0.3 It was about nine o’clock on this beautiful morning when these men arrived at the temple. They went at once to the large court where Jesus so often taught, and after greeting the believers who were awaiting him, Jesus mounted one of the teaching platforms and began to address the gathering crowd. The apostles withdrew for a short distance and awaited developments.
2014 173:0.3 U hram su stigli oko devet ovog lijepog jutra[2]. Odmah su krenuli prema velikom dvoru gdje je Isus često učio narod i nakon što su pozdravili okupljene vjernike, Isus se popeo na učiteljski podij i počeo obraćati okupljenima. Apostoli su se povukli u stranu čekajući daljnji razvoj događaja.
¶ 1. ČIŠĆENJE HRAMA
1. CLEANSING THE TEMPLE
1. ČIŠĆENJE HRAMA
1955 173:1.1 A huge commercial traffic had grown up in association with the services and ceremonies of the temple worship. There was the business of providing suitable animals for the various sacrifices. Though it was permissible for a worshiper to provide his own sacrifice, the fact remained that this animal must be free from all “blemish” in the meaning of the Levitical law and as interpreted by official inspectors of the temple. Many a worshiper had experienced the humiliation of having his supposedly perfect animal rejected by the temple examiners. It therefore became the more general practice to purchase sacrificial animals at the temple, and although there were several stations on near-by Olivet where they could be bought, it had become the vogue to buy these animals directly from the temple pens. Gradually there had grown up this custom of selling all kinds of sacrificial animals in the temple courts. An extensive business, in which enormous profits were made, had thus been brought into existence. Part of these gains was reserved for the temple treasury, but the larger part went indirectly into the hands of the ruling high-priestly families.
2014 173:1.1 Velika trgovinska razmjena se razvila u hramu iz ceremonija i obreda bogoštovljenja. Sastojala se u ponudi prikladnih životinja za prinošenje različitih žrtvi[3]. Iako je štovateljima bilo dopušteno donijeti vlastite žrtvenice, te su životinje morale biti bez ikakve "mane" prema levitskom zakonu i tumačenju službenih inspektora hrama. Mnogi su štovatelji doživjeli veliko poniženje kad su inspektori odbacili njihove naočigled savršene životinje[4]. Stoga je kupnja žrtvenih životinja u hramu postala više ili manje opća praksa i premda su životinje prodavane na više lokacija na obližnjoj Maslinskoj gori, bilo je moda kupiti žrtvenice u hramu. Postupno je postalo opća praksa prodavati različite vrste žrtvenih životinja u samim odajama hrama. Tako se razvio vrlo složen i unosan komercijalni obrt koji je donosio ogroman profit. Dio tih prihoda je bio rezerviran za blagajnu hrama, ali je veći dio išao neizravno u ruke vladajućih obitelji visokih svećenika[5].
1955 173:1.2 This sale of animals in the temple prospered because, when the worshiper purchased such an animal, although the price might be somewhat high, no more fees had to be paid, and he could be sure the intended sacrifice would not be rejected on the ground of possessing real or technical blemishes. At one time or another systems of exorbitant overcharge were practiced upon the common people, especially during the great national feasts. At one time the greedy priests went so far as to demand the equivalent of the value of a week’s labor for a pair of doves which should have been sold to the poor for a few pennies. The “sons of Annas” had already begun to establish their bazaars in the temple precincts, those very merchandise marts which persisted to the time of their final overthrow by a mob three years before the destruction of the temple itself.
2014 173:1.2 Ova je prodaja životinja u hramu uveliko napredovala jer pri kupnji ovih životinja, iako su bile nešto skuplje, štovatelji ne samo što nisu morali platiti dodatne obaveze, već su mogli biti sugurni da odabrana žrtva neće biti odbačena na temelju stvarnih ili tobožnjih mana. S vremena na vrijeme, a naročito za velikih nacionalnih blagdana, obični ljudi su bili primorani platiti niz dodatnih obveza. U jednom su trenutku pohlepni svećenici otišli tako daleko da su tražili ekvivalent vrijednosti tjedne nadnice za par golubova koji je sirotinja mogla kupiti za nekoliko novčića. "Sinovi Anini" su već počeli osnivati svoje bazare u odajama hrama, trgovinske postojbe koje su se održale sve dok ih nije svrgnula bijesna svjetina tri godine prije uništenja samog hrama.
1955 173:1.3 But traffic in sacrificial animals and sundry merchandise was not the only way in which the courts of the temple were profaned. At this time there was fostered an extensive system of banking and commercial exchange which was carried on right within the temple precincts. And this all came about in the following manner: During the Asmonean dynasty the Jews coined their own silver money, and it had become the practice to require the temple dues of one-half shekel and all other temple fees to be paid with this Jewish coin. This regulation necessitated that money-changers be licensed to exchange the many sorts of currency in circulation throughout Palestine and other provinces of the Roman Empire for this orthodox shekel of Jewish coining. The temple head tax, payable by all except women, slaves, and minors, was one-half shekel, a coin about the size of a ten-cent piece but twice as thick. By the times of Jesus the priests had also been exempted from the payment of temple dues. Accordingly, from the 15th to the 25th of the month preceding the Passover, accredited money-changers erected their booths in the principal cities of Palestine for the purpose of providing the Jewish people with proper money to meet the temple dues after they had reached Jerusalem. After this ten-day period these money-changers moved on to Jerusalem and proceeded to set up their exchange tables in the courts of the temple. They were permitted to charge the equivalent of from three to four cents commission for the exchange of a coin valued at about ten cents, and in case a coin of larger value was offered for exchange, they were allowed to collect double. Likewise did these temple bankers profit from the exchange of all money intended for the purchase of sacrificial animals and for the payment of vows and the making of offerings.
2014 173:1.3 No, promet žrtvenim životinjama i raznovrsnom drugom robom nije bio jedino što je skvrnavilo odaje ovog hrama. U to je vrijeme u unutrašnjosti hrama cvjetao složeni sustav bankarstva i komercijalne razmjene[6]. Do svega toga je došlo na sljedeći način: U vrijeme asmonijske dinastije Židovi su kovali svoj srebrni novac, a ljudi su imali običaj platiti članarinu hramu od pola šekela, kao i sve druge obveze hramu koje se plaćane ovom židovskom valutom. Ovaj je propis zahtijevao da mjenjači novca imaju licencu da zamijene više vrsta novčanica koje su bile u upotrebi širom Palestine i drugih provincija Rimskog carstva za ovu židovsku kovanicu, ortodoksni šekel. Porez za hram je plaćan po glavi stanovnika za sve osim žena, robova i maloljetnika, a bio je pol šekela, po veličini sličan kovanici od deset centa, samo dvostruko deblji. U Isusovo doba svećenici su i dalje bili oslobođeni plaćanja novčane obveze hramu. Tako su od 15. do 25. u mjesecu koji je prethodio Pashi, ovlašteni mjenjači novca podizali postojbe u većim gradovima Palestine kako bi židovski narod imao priliku da po dolasku u Jeruzalem podmiri novčane obveze prema hramu u prihvatljivim novcima. Nakon ovog perioda od deset dana, ti su mjenjači novca prenosili svoje mjenjačke poslove u Jeruzalem, u odaje hrama. Bilo im je dopušteno naplatiti proviziju od tri do četiri centa za razmjenu kovanica od oko deset centa, a u slučaju razmjene većih suma mogli su naplatiti dvostruko više. Ovi su bankari također izvlačili profit iz svake druge razmjene novca za kupnju žrtvenih životinja, plaćanje zavjeta i prinošenje žrtvi.
1955 173:1.4 These temple money-changers not only conducted a regular banking business for profit in the exchange of more than twenty sorts of money which the visiting pilgrims would periodically bring to Jerusalem, but they also engaged in all other kinds of transactions pertaining to the banking business. Both the temple treasury and the temple rulers profited tremendously from these commercial activities. It was not uncommon for the temple treasury to hold upwards of ten million dollars while the common people languished in poverty and continued to pay these unjust levies.
2014 173:1.4 Ovi su mjenjači u hramu ubirali ne samo redovitu bankarsku proviziju u razmjeni više od dvadeset vrsta novca koji se hodočasnici donosili u Jeruzalem, već su sudjelovali i u svim drugim transakcijama bankarskog poslovanja. Ne samo riznica hrama već i njegovi vladari su jako profitirali od ovih komercijalnih aktivnosti. Nije bilo čudno da u riznici hrama bude više od deset milijuna dolara, dok su obični ljudi propadali u siromaštini i nastavili plaćati ove nepravedne namete.
1955 173:1.5 In the midst of this noisy aggregation of money-changers, merchandisers, and cattle sellers, Jesus, on this Monday morning, attempted to teach the gospel of the heavenly kingdom. He was not alone in resenting this profanation of the temple; the common people, especially the Jewish visitors from foreign provinces, also heartily resented this profiteering desecration of their national house of worship. At this time the Sanhedrin itself held its regular meetings in a chamber surrounded by all this babble and confusion of trade and barter.
2014 173:1.5 Usred ove bučne skupine mjenjača, trgovaca i prodavača stoke, Isus je ovog ponedjeljka ujutro pokušavao učiti narod o evanđelju nebeskog kraljevstva. On nije bio jedini koji se protivio ovom skrnavljenju hrama; obični ljudi, a pogotovo židovski posjetitelji iz inozemstva, su od srca zamjerali ovom profiterskom skrnavljenju njihove nacionalne kuće obožavanja. U ovom je trenutku i samo Veliko vijeće održavalo redovite sastanke u dvorani dok je bilo okruženo svim ovim blebetanjem i pometnjom od trgovine i razmjene robe.
1955 173:1.6 As Jesus was about to begin his address, two things happened to arrest his attention. At the money table of a near-by exchanger a violent and heated argument had arisen over the alleged overcharging of a Jew from Alexandria, while at the same moment the air was rent by the bellowing of a drove of some one hundred bullocks which was being driven from one section of the animal pens to another. As Jesus paused, silently but thoughtfully contemplating this scene of commerce and confusion, close by he beheld a simple-minded Galilean, a man he had once talked with in Iron, being ridiculed and jostled about by supercilious and would-be superior Judeans; and all of this combined to produce one of those strange and periodic uprisings of indignant emotion in the soul of Jesus.
2014 173:1.6 Upravo kad se Isus spremao obratiti narodu, njegovu pozornost su privukla dva događaja. Za stolom obližnjeg mjenjača došlo je do nasilne i žestoke rasprave jer je neki Židov iz Aleksandrije prevaren u razmjeni, dok se u istom trenutku začula rika nekih stotinjak goveda koji su prevođeni iz jednog tabora u drugi. Isus je na trenutak zastao bez riječi i duboko razmišljajući o ovoj trgovini i razmjeni, dok je u neposrednoj blizini mogao vidjeti kako jedan oholi i umišljeni judejac ismijava i maltretira jednog prostoumnoggalilejca s kojim je jednom prilikom govorio u Ironu; sve skupa, ovi su događaji proizveli jednu od onih neobičnih epizoda negodovanja koje su se povremeno javljale u Isusovoj duši.
1955 173:1.7 To the amazement of his apostles, standing near at hand, who refrained from participation in what so soon followed, Jesus stepped down from the teaching platform and, going over to the lad who was driving the cattle through the court, took from him his whip of cords and swiftly drove the animals from the temple. But that was not all; he strode majestically before the wondering gaze of the thousands assembled in the temple court to the farthest cattle pen and proceeded to open the gates of every stall and to drive out the imprisoned animals. By this time the assembled pilgrims were electrified, and with uproarious shouting they moved toward the bazaars and began to overturn the tables of the money-changers. In less than five minutes all commerce had been swept from the temple. By the time the near-by Roman guards had appeared on the scene, all was quiet, and the crowds had become orderly; Jesus, returning to the speaker’s stand, spoke to the multitude: “You have this day witnessed that which is written in the Scriptures: ‘My house shall be called a house of prayer for all nations, but you have made it a den of robbers.’”
2014 173:1.7 Na čuđenje njegovih apostola koji su stajali u blizini suzdržavajući se od sudjelovanja u ovim događajima, Isus je sišao s učiteljske govornice, otišao do dječaka koji je gonio stoku u drugi dio hrama, uzeo od njega bič od pletenog užeta i brzo otjerao životinje iz hrama. Ali to nije bilo sve; praćen upitnim pogledima više tisuća okupljenih u hramu, veličanstveno je otišao od tabora do tabora gdje su čuvane životinje, i sve ih istjerao vani. Kad su to vidjeli, okupljeni hodočasnici su bili preplavljeni uzbuđenjem i s gromkim povicima su krenuli prema bazaru i počeli prevrtati stolove mjenjača. Za manje od pet minuta sve trgovinske aktivnosti su bile izbačene iz hrama. U trenutku kad su tu stigli rimski stražari, sve je bilo mirno, a svjetina pod kontrolom; Isus je, vraćajući se za govornicu, rekao: "Danas ste bili svjedoci onoga što je napisano u Pismima: 'Kuća moja neka bude kuća molitve za sve nacije, a vi ste je pretvorili u pećinu razbojničku[7].'"[8][9]
1955 173:1.8 But before he could utter other words, the great assembly broke out in hosannas of praise, and presently a throng of youths stepped out from the crowd to sing grateful hymns of appreciation that the profane and profiteering merchandisers had been ejected from the sacred temple. By this time certain of the priests had arrived on the scene, and one of them said to Jesus, “Do you not hear what the children of the Levites say?” And the Master replied, “Have you never read, ‘Out of the mouths of babes and sucklings has praise been perfected’?” And all the rest of that day while Jesus taught, guards set by the people stood watch at every archway, and they would not permit anyone to carry even an empty vessel across the temple courts.
2014 173:1.8 No, prije nego što je mogao izustiti i riječi, svjetina je počela klicati hosane, a iz gomile se izdvojila skupina mladih koji su pjevali himnu zahvalnosti što su vulgarni i profiterski trgovci izbačeni iz svetog hrama. U to vrijeme neki od svećenika su stigli na mjesto događaja, a jedan od njih je rekao Isusu: "Zar nisi čuo što kažu djeca Levita?" A Učitelj je odgovorio, "Zar vi niste čitali: 'Iz usta djece i dojenčadi je pribavio sebi hvalu savršenu'?" I cijeli dan, dok je Isus poučavao, narod je čuvao stražu na svakom prolazu i nije dopuštao da se bilo što pronese odajama hrama, čak ni prazna posuda[10][11].
1955 173:1.9 When the chief priests and the scribes heard about these happenings, they were dumfounded. All the more they feared the Master, and all the more they determined to destroy him. But they were nonplused. They did not know how to accomplish his death, for they greatly feared the multitudes, who were now so outspoken in their approval of his overthrow of the profane profiteers. And all this day, a day of quiet and peace in the temple courts, the people heard Jesus’ teaching and literally hung on his words.
2014 173:1.9 Kad su glavari svećenički i pismoznanci čuli o tim događajima, ostali su bez riječi. Sve su se više bojali Učitelja i bili još odlučniji da ga unište. Ali bili su zapanjeni njegovim djelima. Nisu znali kako će ga uništiti, jer su se jako bojali naroda koji je sada glasno odobravao njegov izgon vulgarnih profitera[12]. Cijeli dan, koji je bio dan mira i tišine u odajama hrama, narod je slušao Isusova učenja i doslovce se držao svake njegove riječi.
1955 173:1.10 This surprising act of Jesus was beyond the comprehension of his apostles. They were so taken aback by this sudden and unexpected move of their Master that they remained throughout the whole episode huddled together near the speaker’s stand; they never lifted a hand to further this cleansing of the temple. If this spectacular event had occurred the day before, at the time of Jesus’ triumphal arrival at the temple at the termination of his tumultuous procession through the gates of the city, all the while loudly acclaimed by the multitude, they would have been ready for it, but coming as it did, they were wholly unprepared to participate.
2014 173:1.10 Apostoli nisu bili u stanju shvatiti ovaj Isusov iznenađujući čin. Bili su toliko zatečeni ovim iznenadnim i neočekivanim potezom svoga Učitelja da su kroz cijeli ovaj događaj ostali po strani u blizini govornice; nisu sudjelovali u ovom čišćenju hrama. Da se ovaj spektakularni događaj odigrao dan prije, za Isusova trijumfalnog ulaska u hram u burnoj procesiji koja je ušla kroz gradsku kapiju praćena glasnim pozdravima mnoštva, bili bi pripravni za te događaje, ali kako su stvari sada stajale, bili su posve nespremni za sudjelovanje.
1955 173:1.11 This cleansing of the temple discloses the Master’s attitude toward commercializing the practices of religion as well as his detestation of all forms of unfairness and profiteering at the expense of the poor and the unlearned. This episode also demonstrates that Jesus did not look with approval upon the refusal to employ force to protect the majority of any given human group against the unfair and enslaving practices of unjust minorities who may be able to entrench themselves behind political, financial, or ecclesiastical power. Shrewd, wicked, and designing men are not to be permitted to organize themselves for the exploitation and oppression of those who, because of their idealism, are not disposed to resort to force for self-protection or for the furtherance of their laudable life projects.
2014 173:1.11 Ovo čišćenje hrama pokazuje Učiteljev stav prema komercijaliziranju religiozne prakse, kao i njegov prezir prema svim oblicima nepravde i profiterstva na štetu siromašnih i neukih. Ova epizoda također pokazuje da se Isus nije protivio upotrebi sile kako bi zaštitio većinu bilo koje skupine ljudi koja je bila ugrožena nepravednom i tlačiteljskom praksom nepravedne manjine koja se krila iz zaklona političke, financijske ili crkvene moći.Promućurnim, pokvarenim i lukavim ljudima ne smije biti dopušteno da organiziraju eksploataciju onih koji zbog svog idealizma, nisu skloni upotrijebiti silu u cilju samozaštite i promocije svojih vrijednih životnih ideja.
¶ 2. PITANJE UČITELJEVA AUTORITETA
2. CHALLENGING THE MASTER’S AUTHORITY
2. PITANJE UČITELJEVA AUTORITETA
1955 173:2.1 On Sunday the triumphal entry into Jerusalem so overawed the Jewish leaders that they refrained from placing Jesus under arrest. Today, this spectacular cleansing of the temple likewise effectively postponed the Master’s apprehension. Day by day the rulers of the Jews were becoming more and more determined to destroy him, but they were distraught by two fears, which conspired to delay the hour of striking. The chief priests and the scribes were unwilling to arrest Jesus in public for fear the multitude might turn upon them in a fury of resentment; they also dreaded the possibility of the Roman guards being called upon to quell a popular uprising.
2014 173:2.1 Trijumfalni ulazak u Jeruzalem u nedjelju tako je zapanjio židovske vođe da su se uzdržali od svakog pokušaja da odvedu Isusa u pritvor. Ovo spektakularno čišćenje hrama je dalje učinkovito odgodilo Učiteljevo uhićenje. Iz dana u dan vladari Židova su bili sve odlučniji da ga unište, ali su bili izvan sebe strahujući od dvije bojazni koje su se urotile da odgode trenutak uhićenja. Glavari svećenički i pismoznanci nisu bili voljni da uhite Isusa u javnosti zbog straha da se mnoštvo u ljutnji ne okrene protiv njih; također su se bojali da Rimski stražari ne interveniraju da uguše narodni ustanak.
1955 173:2.2 At the noon session of the Sanhedrin it was unanimously agreed that Jesus must be speedily destroyed, inasmuch as no friend of the Master attended this meeting. But they could not agree as to when and how he should be taken into custody. Finally they agreed upon appointing five groups to go out among the people and seek to entangle him in his teaching or otherwise to discredit him in the sight of those who listened to his instruction. Accordingly, about two o’clock, when Jesus had just begun his discourse on “The Liberty of Sonship,” a group of these elders of Israel made their way up near Jesus and, interrupting him in the customary manner, asked this question: “By what authority do you do these things? Who gave you this authority?”
2014 173:2.2 Podnevna sjednica Velikog vijeća jednoglasno je odlučila da Isus mora biti brzo uništen, a niti jedan Učiteljev prijatelj nije prisustvovao ovom sastanku. Ali oni se nisu mogli dogovoriti kako i kada ga odvesti u protvor. Na kraju su imenovali pet skupina da odu među narod i da ga pokušaju uhvatiti u zamku pri učenju ili ga na neki drugi način diskreditirati u očima onih koji su slušali njegova učenja. Tako mu je oko dva popodne, upravo kad je Isus počeo govoriti o "Slobodi sinova," prišla jedna skupina ovih izraelskih starješina koja je, prekidajući ga na uobičajen način, pitala: "Kakvom vlasti sve to činiš? Tko ti dade taj autoritet?"[13]
1955 173:2.3 It was altogether proper that the temple rulers and the officers of the Jewish Sanhedrin should ask this question of anyone who presumed to teach and perform in the extraordinary manner which had been characteristic of Jesus, especially as concerned his recent conduct in clearing the temple of all commerce. These traders and money-changers all operated by direct license from the highest rulers, and a percentage of their gains was supposed to go directly into the temple treasury. Do not forget that authority was the watchword of all Jewry. The prophets were always stirring up trouble because they so boldly presumed to teach without authority, without having been duly instructed in the rabbinic academies and subsequently regularly ordained by the Sanhedrin. Lack of this authority in pretentious public teaching was looked upon as indicating either ignorant presumption or open rebellion. At this time only the Sanhedrin could ordain an elder or teacher, and such a ceremony had to take place in the presence of at least three persons who had previously been so ordained. Such an ordination conferred the title of “rabbi” upon the teacher and also qualified him to act as a judge, “binding and loosing such matters as might be brought to him for adjudication.”
2014 173:2.3 Bilo je sasavim prikladno da vladari hrama i službenici židovskog Velikog vijeća postave ovo pitanje svakome tko se odvaži učiti i raditi na nesvakidašnji način na koji se Isus tipično držao, pogotovo nakon njegova skorašnjeg čišćenja hrama od svih komercijalnih aktivnosti. Ovi trgovci i mjenjači su radili u hramu s licencom koju su primali direktno od najviših vladara, a određeni postotak njihovih prihoda je trebao ići izravno u riznicu hrama. Ne zaboravite da je pitanje autoriteta bilo sama parola svih Židova. Proroci su uvijek stvarali probleme jer su se drznuli učiti bez autoriteta, jer nisu bili temeljno učeni u rabinskim akademijama i onda propisno zaređeni od strane Velikog vijeća. Nedostatak ovog autoriteta u pretenciozoj javnoj pouci se smatrao bilo činom neznanja ili otvorenom pobunom. U ovom je trenutku samo Veliko vijeće moglo zarediti starješinu ili učitelja u prikladnoj ceremoniji u prisustvunamjanje tri ovako zaređene osobe. Takvim je činom ređenja učitelj primao naslov "rabina” i bio osposobljen biti sudac u "vezivanju i razvezivanju pitanja koja su mogla biti dovedena pred njega za odlučivanje."
1955 173:2.4 The rulers of the temple came before Jesus at this afternoon hour challenging not only his teaching but his acts. Jesus well knew that these very men had long publicly taught that his authority for teaching was Satanic, and that all his mighty works had been wrought by the power of the prince of devils. Therefore did the Master begin his answer to their question by asking them a counter-question. Said Jesus: “I would also like to ask you one question which, if you will answer me, I likewise will tell you by what authority I do these works. The baptism of John, whence was it? Did John get his authority from heaven or from men?”
2014 173:2.4 Vladari hrama su došli pred Isusa ovog popodneva dovodeći u pitanje ne samo njegovo učenje, već i njegova djela. Isus je dobro znao da su ti ljudi već odavno javno učili da je njegov autoritet za učenje bio sotonski i da su sva njegova čudesa bila učinjena snagom kneza zlih duhova. Učitelj je stoga započeo svoj odgovor na njihovo pitanje tako što je postavio protupitanje. Isus je rekao: "Ja također želim vama postaviti jedno pitanje i ako mi odgovorite, ja ću vam kazati kojom vlašću radim ova djela. Kakvom je snagom Ivan krstio? Odakle je Ivan dobio svoj autoritet, s neba ili od ljudi?"[14]
1955 173:2.5 And when his questioners heard this, they withdrew to one side to take counsel among themselves as to what answer they might give. They had thought to embarrass Jesus before the multitude, but now they found themselves much confused before all who were assembled at that time in the temple court. And their discomfiture was all the more apparent when they returned to Jesus, saying: “Concerning the baptism of John, we cannot answer; we do not know.” And they so answered the Master because they had reasoned among themselves: If we shall say from heaven, then will he say, Why did you not believe him, and perchance will add that he received his authority from John; and if we shall say from men, then might the multitude turn upon us, for most of them hold that John was a prophet; and so they were compelled to come before Jesus and the people confessing that they, the religious teachers and leaders of Israel, could not (or would not) express an opinion about John’s mission. And when they had spoken, Jesus, looking down upon them, said, “Neither will I tell you by what authority I do these things.”
2014 173:2.5 Kad su njegovi ispitivači čuli ovo pitanje, povukli su se u stranu da se među sobom savjetuju kako će odgovoriti. Oni su mislili osramotiti Isusa pred mnoštvom, ali sada su se našli zbunjeni pred svima koji su bili okupljeni u hramu. A njihova je zbunjenost bila još očitija kad su se vratili Isusu, govoreći: "Što se tiče Ivanova krštenja, ne možemo odgovoriti jer ne znamo odgovora." Tako su odgovorili Učitelju jer su mislili među sobom: Ako reknemo da je s neba, može reći, ‘Zašto mu niste vjerovali?,’ a može dodati da je dobio svoj autoritet od Ivana; ako reknemo da je od ljudi, onda se ljudi mogu okrenuti protiv nas, jer većina smatra da je Ivan bio prorok; i tako su bili primorani doći pred Isusa i narod s priznanjem da oni, vjerski učitelji i vođe Izraela, nisu mogli (ili nisu htjeli) izraziti svoje mišljenje o Ivanovoj misiji. I kad su tako odgovorili, Isus je rekao, gledajući na njih odozgora, "Ni ja vama neću kazati s kakvim autoritetom ovo činim."[15]
1955 173:2.6 Jesus never intended to appeal to John for his authority; John had never been ordained by the Sanhedrin. Jesus’ authority was in himself and in his Father’s eternal supremacy.
2014 173:2.6 Isus se nije namjeravao pozvati na Ivana u objavi svoga autoriteta; Ivan nikada nije bio zaređen od Velikog vijeća. Isusov autoritet je bio u njemu samome i u Očevoj vječnoj prevlasti.
1955 173:2.7 In employing this method of dealing with his adversaries, Jesus did not mean to dodge the question. At first it may seem that he was guilty of a masterly evasion, but it was not so. Jesus was never disposed to take unfair advantage of even his enemies. In this apparent evasion he really supplied all his hearers with the answer to the Pharisees’ question as to the authority behind his mission. They had asserted that he performed by authority of the prince of devils. Jesus had repeatedly asserted that all his teaching and works were by the power and authority of his Father in heaven. This the Jewish leaders refused to accept and were seeking to corner him into admitting that he was an irregular teacher since he had never been sanctioned by the Sanhedrin. In answering them as he did, while not claiming authority from John, he so satisfied the people with the inference that the effort of his enemies to ensnare him was effectively turned upon themselves and was much to their discredit in the eyes of all present.
2014 173:2.7 Služeći se ovom metodom u obraćanju svojim protivnicima, Isus nije namjeravao izvrdati odgovor. Ovo isprva može djelovati kao vješto izbjegavanje odgovora, ali to nije bio slučaj. Isus nikada nije koristio nepravednu prednost čak ni nad svojim neprijateljima. Ovim je prividnim izvrdavanjem doista dao svojim slušateljima odgovor na pitanje farizeja o autoritetu njegove misije. Oni su tvrdili da je obavljao svoja djela autoritetom kneza zlih duhova. Isus je više puta rekao da su sva njegova učenja i djela sprovedena s autotitetom njegova Oca na nebu. Ovi židovski vladari nisu htjeli prihvatiti ovaj odgovor i tražili su načina da ga navedu da prizna da nije bio redovni učitelj zato što nije primio autoritet od Velikog vijeća. Ovim odgovorom, iako nije tvrdio da je primio autoritet od Ivana, pružio je zadovoljstvo ljudima tako što je pokazao da su se nastojanja njegovih neprijatelja da ga uhvate u zamku učinkovito okrenula protiv njih samih, čime su uveliko diskreditirani u očima svih prisutnih.
1955 173:2.8 And it was this genius of the Master for dealing with his adversaries that made them so afraid of him. They attempted no more questions that day; they retired to take further counsel among themselves. But the people were not slow to discern the dishonesty and insincerity in these questions asked by the Jewish rulers. Even the common folk could not fail to distinguish between the moral majesty of the Master and the designing hypocrisy of his enemies. But the cleansing of the temple had brought the Sadducees over to the side of the Pharisees in perfecting the plan to destroy Jesus. And the Sadducees now represented a majority of the Sanhedrin.
2014 173:2.8 Upravo je ova Učiteljeva domišljatost u nošenju s njegovim protivnicima bila razlog zašto su od njega toliko strahovali. Taj dan više nije bilo novih pitanja; povukli su se u stranu da se posavjetuju među sobom. Ali ljudima nije dugo trebalo da uvide nepoštenje i neiskrenost u pitanjima koja su postavili židovski vladari. Čak i obični ljudi nisu mogli da ne vide razliku između Učiteljeva moralnog veličanstva i promućurnog licemjerja njegovih neprijatelja. Ali čišćenje hrama je dovelo saduceje na stranu farizeja u kovanju plana za uništenje Isusa. Saduceji su sada bili u većini u Velikom vijeću.
¶ 3. USPOREDBA O DVA SINA
3. PARABLE OF THE TWO SONS
3. USPOREDBA O DVA SINA
1955 173:3.1 As the caviling Pharisees stood there in silence before Jesus, he looked down on them and said: “Since you are in doubt about John’s mission and arrayed in enmity against the teaching and the works of the Son of Man, give ear while I tell you a parable: A certain great and respected landholder had two sons, and desiring the help of his sons in the management of his large estates, he came to one of them, saying, ‘Son, go work today in my vineyard.’ And this unthinking son answered his father, saying, ‘I will not go’; but afterward he repented and went. When he had found his older son, likewise he said to him, ‘Son, go work in my vineyard.’ And this hypocritical and unfaithful son answered, ‘Yes, my father, I will go.’ But when his father had departed, he went not. Let me ask you, which of these sons really did his father’s will?”
2014 173:3.1 Dok su sitničavi farizeji u tišini stajali ispred Isusa, on ih je s visine pogledao i rekao: " Budući da ste u dvojbi oko Ivanova poslanja i puni neprijateljstva prema učenjima i djelima Sina Čovječjega, poslušajte ovu usporedbu: Neki je moćni i ugledni zemljoposjednik imao dva sina i želeći pomoć od sinova u upravljanju svojim velikim posjedima, ode prvom sinu, govoreći, 'Sine, idi i radi danas u vinogradu.' A ovaj nepromišljeni sin odgovori ocu, "Neću da idem"; a kasnije se predomisli i ode. Onda nađe svog starijeg sina i isto tako reče, 'Sine, idi raditi u vinogradu.' A ovaj licemjerni i nevjerni sin odgovori: 'Da, oče, ja ću ići.' No, kada se njegov otac udalji, on ne ode. Dopustite mi da vas pitam, koji je od tih sinova doista učinio volju njegova oca?"[16]
1955 173:3.2 And the people spoke with one accord, saying, “The first son.” And then said Jesus: “Even so; and now do I declare that the publicans and harlots, even though they appear to refuse the call to repentance, shall see the error of their way and go on into the kingdom of God before you, who make great pretensions of serving the Father in heaven while you refuse to do the works of the Father. It was not you, the Pharisees and scribes, who believed John, but rather the publicans and sinners; neither do you believe my teaching, but the common people hear my words gladly.”
2014 173:3.2 A narod je jednodušno odgovorio, "Prvi sin." Onda je Isus rekao: "Tako i jeste; a sad mi je izjaviti da će carinici i bludnice, iako se čini da odbijaju poziv na pokajanje, vidjeti pogrešku svoga puta i ići u kraljevstvo Božje prije vas koji se pravite da služite Oca na nebesima, a ne žele činiti Očeva djela. Niste vi, farizeji i pismoznanci, vjerovali Ivanu, negosu to činili carinici i grešnici; niti vjerujete mojim učenjima, a obični ljudi rado slušaju moje riječi."[17]
1955 173:3.3 Jesus did not despise the Pharisees and Sadducees personally. It was their systems of teaching and practice which he sought to discredit. He was hostile to no man, but here was occurring the inevitable clash between a new and living religion of the spirit and the older religion of ceremony, tradition, and authority.
2014 173:3.3 Isus nije osobno prezirao farizeje i saduceje. On je prije nastojao diskreditirati njihov sustav učenja i prakse.On ni prema kome nije osjećao neprijateljstvo, ali tu dolazi do neizbježnog sukoba između nove i živuće religije duha i starije religije ceremonija, tradicije i autoriteta.
1955 173:3.4 All this time the twelve apostles stood near the Master, but they did not in any manner participate in these transactions. Each one of the twelve was reacting in his own peculiar way to the events of these closing days of Jesus’ ministry in the flesh, and each one likewise remained obedient to the Master’s injunction to refrain from all public teaching and preaching during this Passover week.
2014 173:3.4 Apostoli su cijelo vrijeme stajali u blizini Učitelja, a nisu sudjelovali u tim poslovima. Svaki je reagirao na svoj osebujan način na događaje tih završnih dana Isusove službe u tijelu, i svaki je ostao poslušan Učiteljevoj uputi da se uzdrži od svih javnih poučavanja i propovijedi za tjedna Pashe.
¶ 4. USPOREDBA O ODSUTNOM DOMAĆINU
4. PARABLE OF THE ABSENT LANDLORD
4. USPOREDBA O ODSUTNOM DOMAĆINU
1955 173:4.1 When the chief Pharisees and the scribes who had sought to entangle Jesus with their questions had finished listening to the story of the two sons, they withdrew to take further counsel, and the Master, turning his attention to the listening multitude, told another parable:
2014 173:4.1 Kad su glavari farizeja i pismoznanaca koji su tražili načina da uhvate Isusa u riječi čuli priču o dva sina, povukli su se da se dalje posavjetuju, a Učitelj je ponovo okrenuo pozornost na mnoštvo slušatelja i ispričao ovu uspredbu:
1955 173:4.2 “There was a good man who was a householder, and he planted a vineyard. He set a hedge about it, dug a pit for the wine press, and built a watchtower for the guards. Then he let this vineyard out to tenants while he went on a long journey into another country. And when the season of the fruits drew near, he sent servants to the tenants to receive his rental. But they took counsel among themselves and refused to give these servants the fruits due their master; instead, they fell upon his servants, beating one, stoning another, and sending the others away empty-handed. And when the householder heard about all this, he sent other and more trusted servants to deal with these wicked tenants, and these they wounded and also treated shamefully. And then the householder sent his favorite servant, his steward, and him they killed. And still, in patience and with forbearance, he dispatched many other servants, but none would they receive. Some they beat, others they killed, and when the householder had been so dealt with, he decided to send his son to deal with these ungrateful tenants, saying to himself, ‘They may mistreat my servants, but they will surely show respect for my beloved son.’ But when these unrepentant and wicked tenants saw the son, they reasoned among themselves: ‘This is the heir; come, let us kill him and then the inheritance will be ours.’ So they laid hold on him, and after casting him out of the vineyard, they killed him. When the lord of that vineyard shall hear how they have rejected and killed his son, what will he do to those ungrateful and wicked tenants?”
2014 173:4.2 "Bio neki dobar čovjek koji bijaše domaćin i koji posadi vinograd. On ga ogradi, iskopa u njemu tijesak i sagradi kulu za stražare. Potom dade vinograd u zakup vinogradarima, a on ode na dugo putovanje u drugu zemlju. Kad se približilo vrijeme berbe, posla sluge vinogradarima da uzmu plodove. Ali oni su se međusobno savjetovali i odbili dati tim slugama plodove koje su dugovali njihovu gospodaru; umjesto toga navališe na njegove sluge udarajući jednog, kamenujući drugog, a ostale poslaše nazad praznih ruku. A kad je domaćin čuo o svemu tome, on posla druge pouzdane službenike da se nose sa ovim zlim vinogradarima, a oni i ove izranjavaše i jednako sramno s njima postupiše. A onda domaćin posla svog najmilijeg slugu, svoga upravitelja, pa i njega ubiše. U postojanosti i strpljivosti, on dalje posla mnoge druge sluge, ali oni ni jednog ne htjedoše primiti. Nekog izmlatiše, nekog ubiše, a kad su tako s njima postupali, domaćin odluči poslati svog sina da se nosi s ovim nezahvalnim vinogradarima, u sebi govoreći: 'Mogu zlostavljati moje sluge, ali će sigurno pokazati poštovanje prema mom voljenom sinu." Ali kad ti nepokajnički i zli vinogradari ugledaše sina, oni se zamisliše među sobom, govoreći: 'Ovo je baštinik! Hajde da ga ubijemo, pa će baština biti naša.' Tako su ga uhvatili, izbacili iz vinograda i tu ubili. Kada gospodar toga vinograda čuje kako su odbacili i ubili njegova sina, što će učiniti s tim nezahvalnim i zlim vinogradarima?"[18]
1955 173:4.3 And when the people heard this parable and the question Jesus asked, they answered, “He will destroy those miserable men and let out his vineyard to other and honest farmers who will render to him the fruits in their season.” And when some of them who heard perceived that this parable referred to the Jewish nation and its treatment of the prophets and to the impending rejection of Jesus and the gospel of the kingdom, they said in sorrow, “God forbid that we should go on doing these things.”
2014 173:4.3 A kad su ljudi čuli tu usporedbu i Isusovo pitanje, odgovorili su, "On će uništiti te bjednike i dati da se vinograd iznajmi drugim i poštenim vinogradarima koji će mu davati uroda od berbe[19]." A kad su neki koji su čuli ove usporedbe razumjeli da se one odnose na židovsku naciju i način na koji je postupala s prorocima i na predstojeće odbacivanje Isusa i evanđelja kraljevstva i oni žalosno rekoše: "Ne daj Bože da nastavimo tako činiti."[20]
1955 173:4.4 Jesus saw a group of the Sadducees and Pharisees making their way through the crowd, and he paused for a moment until they drew near him, when he said: “You know how your fathers rejected the prophets, and you well know that you are set in your hearts to reject the Son of Man.” And then, looking with searching gaze upon those priests and elders who were standing near him, Jesus said: “Did you never read in the Scripture about the stone which the builders rejected, and which, when the people had discovered it, was made into the cornerstone? And so once more do I warn you that, if you continue to reject this gospel, presently will the kingdom of God be taken away from you and be given to a people willing to receive the good news and to bring forth the fruits of the spirit. And there is a mystery about this stone, seeing that whoso falls upon it, while he is thereby broken in pieces, shall be saved; but on whomsoever this stone falls, he will be ground to dust and his ashes scattered to the four winds.”
2014 173:4.4 Isus je vidio skupinu saduceja i farizeja koja se gurala kroz gomilu i zastao na trenutak da mu se približe, a onda rekao: "Znate kako su oci vaši odbacili proroke i dobro znate da ste u svojim srcima odlučili odbaciti Sina Čovječjega." A onda je Isus rekao, gledajući upitno na svećenike i starješine koji su stajali pored njega: "Zar niste nigdje čitali u Pismu o kamenu kojeg odbaciše graditelji, a koji je, kad su ga ljudi otkrili, postao ugaonim kamenom? I tako vas još jednom moram upozoriti da ako nastavite odbijati ovo evanđelje, s vremenom će Božje kraljevstvo biti oduzeto od vas i dato ljudima koji će biti spremni primiti radosnu vijest i roditi plodove duha[21]. A ovaj je kamen obavijen otajstvom, jer kako vidim, ako se tko spotakne o njega, iako će biti razbijen u komadiće, spasit će se; a na koga ovaj kamen padne, taj će se pretvoriti u prašinu, a njegov će pepeo vjetar raznijeti na sve četiri strane svijeta[22][23]."
1955 173:4.5 When the Pharisees heard these words, they understood that Jesus referred to themselves and the other Jewish leaders. They greatly desired to lay hold on him then and there, but they feared the multitude. However, they were so angered by the Master’s words that they withdrew and held further counsel among themselves as to how they might bring about his death. And that night both the Sadducees and the Pharisees joined hands in the plan to entrap him the next day.
2014 173:4.5 Kad su farizeji čuli te riječi, razumjeli su da je Isus govorio o njima i drugim židovskim vođama. Jako su željeli da ga uhvate na licu mjesta, ali su se bojali mnoštva[24]. Međutim, toliko su ih razljutile Učiteljeve riječi da su se povukli i dalje međusobno savjetovali kako ga dovesti do smrti. Saduceji i farizeji su se te noći udružili u planu da ga sutradan uhvate.
¶ 5. USPOREDBA O SVADBI
5. PARABLE OF THE MARRIAGE FEAST
5. USPOREDBA O SVADBI
1955 173:5.1 After the scribes and rulers had withdrawn, Jesus addressed himself again to the assembled crowd and spoke the parable of the wedding feast. He said:
2014 173:5.1 Nakon što su se pismoznanci i vladari povukli, Isus se ponovo obratio okupljenom narodu i ispričao usporedbu o svadbi. On je rekao:
1955 173:5.2 “The kingdom of heaven may be likened to a certain king who made a marriage feast for his son and dispatched messengers to call those who had previously been invited to the feast to come, saying, ‘Everything is ready for the marriage supper at the king’s palace.’ Now, many of those who had once promised to attend, at this time refused to come. When the king heard of these rejections of his invitation, he sent other servants and messengers, saying: ‘Tell all those who were bidden, to come, for, behold, my dinner is ready. My oxen and my fatlings are killed, and all is in readiness for the celebration of the forthcoming marriage of my son.’ But again did the thoughtless make light of this call of their king, and they went their ways, one to the farm, another to the pottery, and others to their merchandise. Still others were not content thus to slight the king’s call, but in open rebellion they laid hands on the king’s messengers and shamefully mistreated them, even killing some of them. And when the king perceived that his chosen guests, even those who had accepted his preliminary invitation and had promised to attend the wedding feast, had finally rejected his call and in rebellion had assaulted and slain his chosen messengers, he was exceedingly wroth. And then this insulted king ordered out his armies and the armies of his allies and instructed them to destroy these rebellious murderers and to burn down their city.
2014 173:5.2 "Kraljevstvo je nebesko slično nekom kralju koji je priredio svadbu svome sinu i poslao glasnike da pozovu uzvanike na gozbu, govoreći: 'Sve je spremno za svadbenu gozbu u kraljevoj palači.' Sada, mnogi od onih koji su nekoć obećali da će sudjelovati, više nisu htjeli doći. Kad je kralj čuo da ti odbacuju njegov poziv, on posla druge sluge i glasnike, govoreći: 'Recite svima onima koji su bili moji uzvanici da dođu, jer, evo, spremna je večera. Junci su moji i tovljena telad poklani i sve je spremno za proslavu predstojećeg braka moga sina.' Ali opet neki nepromišljeni uzvanici ne htjedoše čuti poziv svoga kralja nego odoše svaki svojim putom, jedan na njivu, drugi da pravi lončariju, a ostali u svoje trgovine[25]. Drugima, pak, nije bilo dovoljno što se nisu odazvali kraljevu pozivu, već u otvorenoj pobuni pograbe kraljeve poslanike i sramno ih počeše maltretirati i čak poubijaše neke od njih. A kada je kralj doznao da su njegovi izabrani gosti, čak i oni koji su isprva prihvatili njegov poziv, u pobuni napali i poubijali njegove izabrane glasnike, veoma se razljuti. A onda je taj uvrijeđeni kralj zapovjedio da njegove vojske i vojske njegovih saveznika uđu u grad i unište te buntovne ubojice i da spale grad.[26]
1955 173:5.3 “And when he had punished those who spurned his invitation, he appointed yet another day for the wedding feast and said to his messengers: ‘They who were first bidden to the wedding were not worthy; so go now into the parting of the ways and into the highways and even beyond the borders of the city, and as many as you shall find, bid even these strangers to come in and attend this wedding feast.’ And then these servants went out into the highways and the out-of-the-way places, and they gathered together as many as they found, good and bad, rich and poor, so that at last the wedding chamber was filled with willing guests. When all was ready, the king came in to view his guests, and much to his surprise he saw there a man without a wedding garment. The king, since he had freely provided wedding garments for all his guests, addressing this man, said: ‘Friend, how is it that you come into my guest chamber on this occasion without a wedding garment?’ And this unprepared man was speechless. Then said the king to his servants: ‘Cast out this thoughtless guest from my house to share the lot of all the others who have spurned my hospitality and rejected my call. I will have none here except those who delight to accept my invitation, and who do me the honor to wear those guest garments so freely provided for all.’”
2014 173:5.3 "I kad je kaznio one koji su prezreli njegov poziv, odredi jedan drugi dan za svadbu i reče svojim poslanicima: 'Oni koji su bili prvi uzvanici nisu bili dostojni; idite sada na široke ceste i raskršća, pa čak i van grada i koje god nađete, pozovite ih da dođu, pa neka i stranci dođu prisustvovati ovoj gozbi.' Onda sluge iziđoše na putove i odoše na udaljena mjesta i dovedoše sve koje su pronašli, dobre i zle, bogate i siromašne, tako da je na kraju svadbena dvorana bila ispunjena voljnim gostima. Kad je sve bilo spremno, uđe kralj da pogleda goste i na svoje veliko iznenađenje on tamo vidje nekog čovjeka koji nije bio obučen u svadbeno odijelo[27]. Kralj, koji je besplatno dao svadbenu odjeću za svoje goste, obrati se ovom čovjeku i reče: 'Prijatelju, kako to da si došao u moje svadbene odaje bez svadbenog ruha?' A taj je nepripremljeni čovjek ostao bez riječi. Tada kralj reče svojim slugama: 'Otjerajte tog nepromišljenog gosta iz moje kuće i neka dijeli sudbinu svih koji su prezreli moje gostoprimstvo i odbili moj poziv. Ja neću nikoga ovdje osim onih koji su spremni prihvatiti moj poziv i koji mi žele ukazati čast noseći svečanu odjeću koju sam svima badava dao.'"[28]
1955 173:5.4 After speaking this parable, Jesus was about to dismiss the multitude when a sympathetic believer, making his way through the crowds toward him, asked: “But, Master, how shall we know about these things? how shall we be ready for the king’s invitation? what sign will you give us whereby we shall know that you are the Son of God?” And when the Master heard this, he said, “Only one sign shall be given you.” And then, pointing to his own body, he continued, “Destroy this temple, and in three days I will raise it up.” But they did not understand him, and as they dispersed, they talked among themselves, saying, “Almost fifty years has this temple been in building, and yet he says he will destroy it and raise it up in three days.” Even his own apostles did not comprehend the significance of this utterance, but subsequently, after his resurrection, they recalled what he had said.
2014 173:5.4 Nakon što je završio ovu usporedbu, Isus se spremao raspustiti mnoštvo, kad se jedan prijateljski vjernik progurao kroz gomilu i upitao: "Ali Učitelju, kako ćemo znati o tim stvarima? kako ćemo biti spremni za kraljev poziv? kakav ćeš nam znak dati da znamo da si ti Sin Božji?" A kad je Učitelj čuo te riječi, rekao je, "Samo jedan znak ću dati." A onda je pokazujući na svoje tijelo, nastavio: "Razvalite ovaj hram i za tri dana ću ga podići[29]."Ali oni ga nisu razumjeli i dok su se razilazili, razgovarali su među sobom, govoreći: "Gotovo pedeset godina je ovaj hram bio u izgradnji, a on kaže da će ga uništiti i podići na treći dan." Čak ni njegovi apostoli nisu shvatili značenje ovih riječi, ali su se naknadno, nakon uskrsnuća, prisjetili onoga što je rekao.
1955 173:5.5 About four o’clock this afternoon Jesus beckoned to his apostles and indicated that he desired to leave the temple and to go to Bethany for their evening meal and a night of rest. On the way up Olivet Jesus instructed Andrew, Philip, and Thomas that, on the morrow, they should establish a camp nearer the city which they could occupy during the remainder of the Passover week. In compliance with this instruction the following morning they pitched their tents in the hillside ravine overlooking the public camping park of Gethsemane, on a plot of ground belonging to Simon of Bethany.
2014 173:5.5 Oko četiri popodne Isus je pozvao svoje apostole i kazao da je planirao napustiti hram i otići u Betaniju na večeru i na počinak[30]. Dok su se penjali Maslinskom gorom Isus je rekao Andriji, Filipu i Tomi da sutradan podignu tabor nešto bliže gradu, da tu ostanu za ostatka pashalnog tjedna. U skladu s ovom uputom sljedećeg jutra su podigli tabor u klancu na obronku gore, na mjestu koje je imalo pogled na javni park Getsemaniju koji je pripadao Šimunu iz Betanije.
1955 173:5.6 Again it was a silent group of Jews who made their way up the western slope of Olivet on this Monday night. These twelve men, as never before, were beginning to sense that something tragic was about to happen. While the dramatic cleansing of the temple during the early morning had aroused their hopes of seeing the Master assert himself and manifest his mighty powers, the events of the entire afternoon only operated as an anticlimax in that they all pointed to the certain rejection of Jesus’ teaching by the Jewish authorities. The apostles were gripped by suspense and were held in the firm grasp of a terrible uncertainty. They realized that only a few short days could intervene between the events of the day just passed and the crash of an impending doom. They all felt that something tremendous was about to happen, but they knew not what to expect. They went to their various places for rest, but they slept very little. Even the Alpheus twins were at last aroused to the realization that the events of the Master’s life were moving swiftly toward their final culmination.
2014 173:5.6 Opet je to bila tiha skupina Židova koji su putovali zapadnim padinama Maslinske gore ovaj ponedjeljak navečer. Ovih je dvanaest ljudi, kao nikada prije, počelo osjećati da se nešto tragično trebalo dogoditi. Dok je dramatično čišćenje hrama u ranim jutarnjim satima probudilo njihove nade da će vidjeti kako Učitelj potvrđuje svoju vlast i manifestira svoje moći, ono što se dogodilo tijekom ostatka ovog podneva samo je djelovalo kao antiklimaks jer je ukazalo na definitivno odbacivanje Isusovih učenja od strane židovskih vlasti. Apostoli su bili puni neizvjesnosti i obuzeti čvrstim zahvatom zastrašujuće nesigurnosti. Oni su shvatili da je samo nekoliko kratkih dana moglo proći između današnjih događaja i nadolazeće katastrofe. Svi su osjećali da se nešto strašno spremalo dogoditi, ali nisu znali što će očekivati. Razišli su se svaki na svoju stranu na počinak, ali su vrlo malo spavali. Čak su i Alfejevi blizanci konačno bili uznemireni spoznajom da su se događaji Učiteljeva života brzo kretali u smjeru njihova konačnog vrhunca.
¶ Reference
¶ Biblija
- ↑ 173:0.1 Isus ide u Jeruzalem: Mk 11:12a; Iv 2:13.
- ↑ 173:0.3 Dolazak u hram: Mt 21:12a; Mk 11:15a; Lk 19:45a.
- ↑ 173:1.1 Prodaja životinja bez mane: Mt 21:12a; Mk 11:15a; Lk 19:45b; Iv 2:14a.
- ↑ 173:1.1 Žrtvujte životinje „bez mane“: Lev 22:18-25.
- ↑ 173:1.1 Trgovina u hramskim dvorovima: Iv 2:14a.
- ↑ 173:1.3 Mjenjači novca: Mt 21:12b; Mk 11:15b; Lk 19:45b; Iv 2:14.
- ↑ 173:1.7 Isus čisti hram: Mt 21:12-13; Mk 11:15-17; Lk 19:45-46; Iv 2:15-16.
- ↑ 173:1.7 Očev dom molitve: Iz 56:7.
- ↑ 173:1.7 Očeva kuća: jazbina lopova: Jr 7:11.
- ↑ 173:1.8 Himne zahvalnosti: Mt 21:15-16.
- ↑ 173:1.8 Iz usta beba: Ps 8:2.
- ↑ 173:1.9 Dužnosnici su ljuti i odlučuju skovati Isusovu smrt: Mk 11:18; Lk 19:47b-48.
- ↑ 173:2.2 „Kojim ovlaštenjem činiš te stvari?“: Mt 21:23; Mk 11:27-28; Lk 20:1-2. Pokaži nam znak: Iv 2:18.
- ↑ 173:2.4 Isus postavlja pitanja: Mt 21:24-25a; Mk 11:29-30; Lk 20:3-4.
- ↑ 173:2.5 Ne dobiva odgovore: Mt 21:25b-27; Mk 11:31-33; Lk 20:5-8.
- ↑ 173:3.1 Prispodoba o dva sina (1. dio): Mt 21:28-31a.
- ↑ 173:3.2 Prispodoba o dva sina (2. dio): Mt 21:31b-32.
- ↑ 173:4.2 Prispodoba o odsutnom stanodavcu (1. dio): Mt 21:33-40; Mk 12:1-9a; Lk 20:9-16a.
- ↑ 173:4.3 Prispodoba o odsutnom stanodavcu (2. dio): Mt 21:41; Mk 12:9b.
- ↑ 173:4.3 Prispodoba o odsutnom stanodavcu (3. dio): Lk 20:16b.
- ↑ 173:4.4 Prispodoba o odbačenom kamenu: Mt 21:42-44; Mk 12:10; Lk 20:17-18.
- ↑ 173:4.4 Tko padne na taj kamen, bit će spašen: Dn 2:35.
- ↑ 173:4.4 Kamen postaje temeljni kamen: Ps 118:22.
- ↑ 173:4.5 Farizeji se boje ljudi: Mt 21:45-46; Mk 12:12; Lk 21:19.
- ↑ 173:5.2 Prispodoba o svadbenoj gozbi (1. dio): Mt 22:2-4; Lk 14:16-20.
- ↑ 173:5.2 Prispodoba o svadbenoj gozbi (2. dio): Mt 22:5-7.
- ↑ 173:5.3 Bez vjenčane odjeće: Mt 22:11-14.
- ↑ 173:5.3 Prispodoba o svadbenoj gozbi (3. dio): Mt 22:8-10; Lk 14:21-24.
- ↑ 173:5.4 Jedini znak: uskrsnuće trećeg dana: Iv 2:18-22.
- ↑ 173:5.5 Isus se vraća u Betaniju na noć: Mk 11:19; Lk 21:37b.