Kapitel 186		Paper 186
Kort Før Korsfæstelsen		Just Before the Crucifixion
186:0.1 (1997.1) DA JESUS og hans anklagere gik bort for at møde Herodes vendte Mesteren sig til apostlen Johannes og sagde: ”Johannes, du kan ikke gøre noget mere for mig. Gå til min mor og bring hende til mig, før jeg dør.” Da Johannes hørte sin Mesters anmodning, selv om han modvilligt forlod ham alene blandt sine fjender, skyndte han ud til Betania, hvor hele Jesu familie var samlet og ventede i Martas og Marias hjem, søstrene til Lazarus, som Jesus havde oprejst fra de døde.		186:0.1 (1997.1) AS JESUS and his accusers started off to see Herod, the Master turned to the Apostle John and said: “John, you can do no more for me. Go to my mother and bring her to see me ere I die.” When John heard his Master’s request, although reluctant to leave him alone among his enemies, he hastened off to Bethany, where the entire family of Jesus was assembled in waiting at the home of Martha and Mary, the sisters of Lazarus whom Jesus raised from the dead.
186:0.2 (1997.2) Flere gange i løbet af morgenen, havde budbringere bragt nyheder til Marta og Maria om udviklingen i Jesu retssag. Men Jesu familie nåede først Betania et par minutter, før Johannes kom med Jesus anmodning om, at han ønskede at se sin mor, før han blev dræbt. Efter Johannes Zebedæus havde fortalt dem alt, hvad der var sket efter anholdelsen af Jesus ved midnat begav Jesu mor Maria sig straks sammen med Johannes for se sin ældste søn. Da Maria og Johannes nåede frem til byen, var Jesus allerede blevet ført til Golgata af de romerske soldater, der skulle korsfæste ham.		186:0.2 (1997.2) Several times during the morning, messengers had brought news to Martha and Mary concerning the progress of Jesus’ trial. But the family of Jesus did not reach Bethany until just a few minutes before John arrived bearing the request of Jesus to see his mother before he was put to death. After John Zebedee had told them all that had happened since the midnight arrest of Jesus, Mary his mother went at once in the company of John to see her eldest son. By the time Mary and John reached the city, Jesus, accompanied by the Roman soldiers who were to crucify him, had already arrived at Golgotha.
186:0.3 (1997.3) Da Jesus mor Maria ville gå ud med Johannes for at se sin søn, nægtede hans søster Ruth at forblive med resten af familien. Da hun var fast besluttet på at ledsage sin mor gik hendes bror Jude med hende. Resten af Mesterens familie forblev i Betania under James lederskab, og David Zebedæus budbringere bragte dem næsten hver time rapporter om forløbet af dette frygtelige foretagende til at tage livet af deres ældste bror, Jesus af Nazaret.		186:0.3 (1997.3) When Mary the mother of Jesus started out with John to go to her son, his sister Ruth refused to remain behind with the rest of the family. Since she was determined to accompany her mother, her brother Jude went with her. The rest of the Master’s family remained in Bethany under the direction of James, and almost every hour the messengers of David Zebedee brought them reports concerning the progress of that terrible business of putting to death their eldest brother, Jesus of Nazareth.
1. Judas iskariot når sin afslutning ^top		1. The End of Judas Iscariot ^top
186:1.1 (1997.4) Klokken var omkring halv ni denne fredag morgen, da høringen af Jesu foran Pilatus blev afsluttet og Jesus blev overdraget til de romerske soldater som skulle korsfæste ham. Så snart romerne havde taget sig af Jesus marcherede den jødiske vagtkaptajn med sine mænd tilbage til deres hovedkvarter i templet. Ypperstepræsten og hans ledsagere i det jødiske Råd fulgte umiddelbart efter vagterne og gik direkte til deres sædvanlige mødested i hallen af tilhuggede sten i templet. Her befandt de mange andre rådsmedlemmer sig, som ventede på at blive fortalt, hvad der var sket med Jesus. Da Kajfas var ved at aflægge rapport til rådet om retssagen mod Jesus og dommen over ham, viste Judas sig til dem for at kræve sin løn for den del, han havde spillet i Mesterens arrestation og dødsdom.		186:1.1 (1997.4) It was about half past eight o’clock this Friday morning when the hearing of Jesus before Pilate was ended and the Master was placed in the custody of the Roman soldiers who were to crucify him. As soon as the Romans took possession of Jesus, the captain of the Jewish guards marched with his men back to their temple headquarters. The chief priest and his Sanhedrist associates followed close behind the guards, going directly to their usual meeting place in the hall of hewn stone in the temple. Here they found many other members of the Sanhedrin waiting to learn what had been done with Jesus. As Caiaphas was engaged in making his report to the Sanhedrin regarding the trial and condemnation of Jesus, Judas appeared before them to claim his reward for the part he had played in his Master’s arrest and sentence of death.
186:1.2 (1997.5) Alle disse jøder afskyede Judas; de så på forræderen kun med en følelse af foragt. Gennem hele retssagen, hvor Jesus blev forhørt foran Kajfas, og da han viste sig for Pilatus, havde Judas følt et stik af samvittighed for hans forræderiske opførsel. Han begyndte også til en vis grad at miste sine illusioner om den belønning han ville modtage som betaling for sine ydelser som Jesu forræder. Han kunne ikke lide den reserverede og kølige holdning hos de jødiske myndigheder; alligevel forventede han at blive rundhåndet belønnet for sin feje adfærd. Han så frem til at blive kaldt frem foran et fuldtalligt møde i jødernes råd og der høre sig selv rost, mens de udstyrede ham med passende æresbevisninger for den storslåede tjeneste, som han smigrede sig selv, at han havde gjort for sit folk. Forestil jer derfor, hvilken stor overraskelse det var for denne egoistiske forræder, da en af præstens tjener klappede ham på skulderen, kaldte ham ud af retssalen og sagde: ”Judas, jeg er blevet pålagt at betale dig for at forråde Jesus. Her er din belønning.” Således sagde Kajfas tjener, da han rakte Judas en pose med tredive sølvpenge - den aktuelle pris på en god, sund slave.		186:1.2 (1997.5) All of these Jews loathed Judas; they looked upon the betrayer with only feelings of utter contempt. Throughout the trial of Jesus before Caiaphas and during his appearance before Pilate, Judas was pricked in his conscience about his traitorous conduct. And he was also beginning to become somewhat disillusioned regarding the reward he was to receive as payment for his services as Jesus’ betrayer. He did not like the coolness and aloofness of the Jewish authorities; nevertheless, he expected to be liberally rewarded for his cowardly conduct. He anticipated being called before the full meeting of the Sanhedrin and there hearing himself eulogized while they conferred upon him suitable honors in token of the great service which he flattered himself he had rendered his nation. Imagine, therefore, the great surprise of this egotistic traitor when a servant of the high priest, tapping him on the shoulder, called him just outside the hall and said: “Judas, I have been appointed to pay you for the betrayal of Jesus. Here is your reward.” And thus speaking, the servant of Caiaphas handed Judas a bag containing thirty pieces of silver—the current price of a good, healthy slave.
186:1.3 (1998.1) Judas var bedøvet, lamslået. Han skyndte sig tilbage ind i hallen, men blev forhindret af dørvogteren. Han ønskede at appellere til rådet, men de ville ikke lade ham komme ind. Judas kunne ikke tro, at disse jødernes herskere havde ladet ham forråde sine venner og sin Mester og derefter tilbyde ham en belønning på tredive sølvpenge. Han var ydmyget, desillusioneret, og aldeles knust. Han gik væk fra templet, som om han befandt sig i en trance. Han lod automatisk penge taske falde ned i hans dybe lomme, samme lomme, hvor han så længe havde båret posen med apostlenes penge. Han gik ud af byen efter folkemængderne, der var på vej for at overvære korsfæstelserne.		186:1.3 (1998.1) Judas was stunned, dumfounded. He rushed back to enter the hall but was debarred by the doorkeeper. He wanted to appeal to the Sanhedrin, but they would not admit him. Judas could not believe that these rulers of the Jews would allow him to betray his friends and his Master and then offer him as a reward thirty pieces of silver. He was humiliated, disillusioned, and utterly crushed. He walked away from the temple, as it were, in a trance. He automatically dropped the money bag in his deep pocket, that same pocket wherein he had so long carried the bag containing the apostolic funds. And he wandered out through the city after the crowds who were on their way to witness the crucifixions.
186:1.4 (1998.2) Fra en afstand så Judas, hvordan de løftede tværbjælken med Jesus naglet til den, og ved synet af dette, skyndte han sig tilbage til templet, tvang sig med magt forbi dørvogteren og fandt sig selv stående over for rådet, som stadig var i session. Forræderen var helt forpustet og ekstremt oprørt, men han formåede at fremstamme disse ord: ”Jeg har syndet, da jeg forrådte uskyldigt blod. Du har fornærmet mig. Du har som belønning for min tjeneste tilbudt mig penge - prisen på en slave. Jeg angrer, at jeg har gjort dette; her er dine penge. Jeg ønsker at slippe for skylden af denne handling.”		186:1.4 (1998.2) From a distance Judas saw them raise the cross piece with Jesus nailed thereon, and upon sight of this he rushed back to the temple and, forcing his way past the doorkeeper, found himself standing in the presence of the Sanhedrin, which was still in session. The betrayer was well-nigh breathless and highly distraught, but he managed to stammer out these words: “I have sinned in that I have betrayed innocent blood. You have insulted me. You have offered me as a reward for my service, money—the price of a slave. I repent that I have done this; here is your money. I want to escape the guilt of this deed.”
186:1.5 (1998.3) Da jødernes herskere hørte Judas spottede de ham. En af dem som sat i nærheden, hvor Judas stod gjorde tegn til ham til at forlade hallen og sagde: ”Din Mester er allerede blevet henrettet af romerne, og hvad angår din skyld, hvad angår den os? Det er din sag - kom ud!”!		186:1.5 (1998.3) When the rulers of the Jews heard Judas, they scoffed at him. One of them sitting near where Judas stood, motioned that he should leave the hall and said: “Your Master has already been put to death by the Romans, and as for your guilt, what is that to us? See you to that—and begone!”
186:1.6 (1998.4) Da Judas forlod rådssalen, tog han de tredive sølvpenge fra posen og smed dem ud over tempel gulvet. Da forræderen forlod templet, var han næsten ude af sig selv. Judas var nu passerer gennem oplevelsen af at realisere den sande natur af synd. Hele glansen, fascinationen, og beruselse i at gøre uret var forsvundet. Nu stod misdæderen alene og ansigt til ansigt med sin desillusionerede og skuffede sjæls dom. Synd var fortryllende og eventyrlig, da den blev udført, men nu måtte høsten i form af nøgne og uromantisk fakta blive konfronteret.		186:1.6 (1998.4) As Judas left the Sanhedrin chamber, he removed the thirty pieces of silver from the bag and threw them broadcast over the temple floor. When the betrayer left the temple, he was almost beside himself. Judas was now passing through the experience of the realization of the true nature of sin. All the glamor, fascination, and intoxication of wrongdoing had vanished. Now the evildoer stood alone and face to face with the judgment verdict of his disillusioned and disappointed soul. Sin was bewitching and adventurous in the committing, but now must the harvest of the naked and unromantic facts be faced.
186:1.7 (1998.5) Denne engang tidligere ambassadør for himmelriget på jorden gik nu gennem gaderne i Jerusalem, forladt og alene. Hans fortvivlelse var desperat og så godt som absolut. Han gik gennem byen og ud forbi murerne og ned i den frygtelige ensomhed af Hinnomdalen, hvor han klatrede op på de stejle klipper, tog bæltet fra sin kappe, fastgjort den ene ende til et lille træ, og den anden om sin hals og kastede sig ud over afgrunden. Knuden han havde bundet med sine nervøse hænder gav efter før han var død, og forræderens krop blev smadret, da den faldt på de takkede klipper nedenfor.		186:1.7 (1998.5) This onetime ambassador of the kingdom of heaven on earth now walked through the streets of Jerusalem, forsaken and alone. His despair was desperate and well-nigh absolute. On he journeyed through the city and outside the walls, on down into the terrible solitude of the valley of Hinnom, where he climbed up the steep rocks and, taking the girdle of his cloak, fastened one end to a small tree, tied the other about his neck, and cast himself over the precipice. Ere he was dead, the knot which his nervous hands had tied gave way, and the betrayer’s body was dashed to pieces as it fell on the jagged rocks below.
2. Mesterens attitude ^top		2. The Master’s Attitude ^top
186:2.1 (1999.1) Da Jesus blev arresteret, vidste han, at hans arbejde på jorden i lighed med dødeligt kød var forbi. Han forstod helt hvilken slags død han ville få, og han interesserede sig kun lidt for detaljerne under den såkaldte retssag mod ham.		186:2.1 (1999.1) When Jesus was arrested, he knew that his work on earth, in the likeness of mortal flesh, was finished. He fully understood the sort of death he would die, and he was little concerned with the details of his so-called trials.
186:2.2 (1999.2) Foran jødernes rådsdomstol nægtede Jesus at besvare vidneudsagn fra de falske vidner. Der var et spørgsmål, der altid fik et svar, uanset om det blev spurgt af ven eller fjende, og det var vedrørende hans jordiske mission og arten af guddommelighed. Da han blev spurgt, om han var Guds Søn, gav han et ufejlbarligt svar. Han nægtede standhaftigt at sige noget, da han blev konfronteret med den nysgerrige og ondskabsfulde Herodes. Foran Pilatus talte han kun når han mente, at det, han sagde, kunne hjælpe Pilatus eller en anden oprigtig person til en bedre forståelse af sandheden. Jesus havde lært sine apostle, hvor nytteløst det var for dem at kaste deres perler for svin, og han besluttede nu at anvende i praksis, hvad han havde lært dem. Hans adfærd på dette tidspunkt eksemplificerede den menneskelige naturs tålmodige underkastelse i forbindelse med den guddommelige naturs majestætiske stilhed og alvorlige værdighed. Han var helt villig til at diskutere med Pilatus ethvert spørgsmål vedrørende de politiske anklager mod ham - alle spørgsmål, som han vidste tilhørte guvernørens jurisdiktion.		186:2.2 (1999.2) Before the Sanhedrist court Jesus declined to make replies to the testimony of perjured witnesses. There was but one question which would always elicit an answer, whether asked by friend or foe, and that was the one concerning the nature and divinity of his mission on earth. When asked if he were the Son of God, he unfailingly made reply. He steadfastly refused to speak when in the presence of the curious and wicked Herod. Before Pilate he spoke only when he thought that Pilate or some other sincere person might be helped to a better knowledge of the truth by what he said. Jesus had taught his apostles the uselessness of casting their pearls before swine, and he now dared to practice what he had taught. His conduct at this time exemplified the patient submission of the human nature coupled with the majestic silence and solemn dignity of the divine nature. He was altogether willing to discuss with Pilate any question related to the political charges brought against him—any question which he recognized as belonging to the governor’s jurisdiction.
186:2.3 (1999.3) Jesus var overbevist om, at det var Faderens vilje, at han underkastede sig virkningen af den naturlige og almindelige gang i menneskernes verden, ligesom alle andre dødelige må gøre, og derfor nægtede han at bruge selv sin rent menneskelige evne med overbevisende veltalenhed til at påvirke resultatet af rænkespillet blandt hans socialt nærsynede og åndeligt forblindede med dødelige. Selvom Jesus levede og døde på Urantia, var hele hans menneskelige liv, fra først til sidst, en forestilling designet til at påvirke og instruere hele det univers, som han har skabt og uophørligt opretholder.		186:2.3 (1999.3) Jesus was convinced that it was the will of the Father that he submit himself to the natural and ordinary course of human events just as every other mortal creature must, and therefore he refused to employ even his purely human powers of persuasive eloquence to influence the outcome of the machinations of his socially nearsighted and spiritually blinded fellow mortals. Although Jesus lived and died on Urantia, his whole human career, from first to last, was a spectacle designed to influence and instruct the entire universe of his creation and unceasing upholding.
186:2.4 (1999.4) Disse kortsynede jøder råbte upassende på Mesterens død, mens han stod der i en frygtelig stilhed og kiggede ud over en nations dødsscene - hans jordiske fars eget folk.		186:2.4 (1999.4) These shortsighted Jews clamored unseemlily for the Master’s death while he stood there in awful silence looking upon the death scene of a nation—his earthly father’s own people.
186:2.5 (1999.5) Jesus havde erhvervet den type af menneskelig karakter, som kunne bevare sin ro og hævde sin værdighed på trods af en fortsat og ufortjent fornærmelse. Han lod sig ikke skræmme. Da han først blev angrebet af Hannas tjenere, havde han kun antydet, at det ville være hensigtsmæssigt at indkalde vidner, der måske behørigt kunne vidne mod ham.		186:2.5 (1999.5) Jesus had acquired that type of human character which could preserve its composure and assert its dignity in the face of continued and gratuitous insult. He could not be intimidated. When first assaulted by the servant of Annas, he had only suggested the propriety of calling witnesses who might duly testify against him.
186:2.6 (1999.6) Fra start til slut i løbet af hans såkaldte retssag foran Pilatus, kunne de himmelske hærskarer, som fulgte begivenhederne ikke lade være med i deres udsendelser til universet at beskrive scenen som ”Pilatus i rettergang foran Jesus.”		186:2.6 (1999.6) From first to last, in his so-called trial before Pilate, the onlooking celestial hosts could not refrain from broadcasting to the universe the depiction of the scene of “Pilate on trial before Jesus.”
186:2.7 (1999.7) Da Jesus stod foran Kajfas, og når alle de falske vidneudsagn var brudt sammen, tøvede han ikke med at besvare ypperstepræstens spørgsmål og tilbød derfor i sit eget vidnesbyrd, det som de ønskede som grundlag for at dømme ham for blasfemi.		186:2.7 (1999.7) When before Caiaphas, and when all the perjured testimony had broken down, Jesus did not hesitate to answer the question of the chief priest, thereby providing in his own testimony that which they desired as a basis for convicting him of blasphemy.
186:2.8 (1999.8) Mesteren viste aldrig den mindste interesse i Pilatus velmente, men halvhjertede indsats for at påvirke hans løsladelse. Han følte virkelig medlidenhed med Pilatus og prøvede alvorligt at oplyse hans formørkede sind. Han forholdt sig helt passiv til den romerske guvernørs appeller til alle jøderne, at de ville trække deres anklager mod ham tilbage. Gennem hele den sørgelige prøvelse bar han sig med enkle værdighed og stilfærdig majestæt. Han gjorde ikke så meget, som at kaste en skygge af uærlighed over sine potentielle mordere, når de spurgte, om han var ”jødernes konge”. Med kun en mindre modificerende forklaring accepterede han betegnelsen, vel vidende, at, mens de havde valgt at afvise ham, var han den sidste person, til at give dem virkelig nationalt lederskab, selv i åndelig forstand.		186:2.8 (1999.8) The Master never displayed the least interest in Pilate’s well-meant but halfhearted efforts to effect his release. He really pitied Pilate and sincerely endeavored to enlighten his darkened mind. He was wholly passive to all the Roman governor’s appeals to the Jews to withdraw their criminal charges against him. Throughout the whole sorrowful ordeal he bore himself with simple dignity and unostentatious majesty. He would not so much as cast reflections of insincerity upon his would-be murderers when they asked if he were “king of the Jews.” With but little qualifying explanation he accepted the designation, knowing that, while they had chosen to reject him, he would be the last to afford them real national leadership, even in a spiritual sense.
186:2.9 (2000.1) Jesus sagde lidt under disse forsøg, men han sagde nok til at vise alle dødelige hvilken slags menneskelig karakter mennesket kan perfektionere i partnerskab med Gud, og at åbenbare for hele universet den måde, hvorpå Gud kan komme til udtryk i den skabtes liv, når denne virkelig vælger at gøre Faderens vilje og dermed bliver en aktiv søn af den levende Gud.		186:2.9 (2000.1) Jesus said little during these trials, but he said enough to show all mortals the kind of human character man can perfect in partnership with God and to reveal to all the universe the manner in which God can become manifest in the life of the creature when such a creature truly chooses to do the will of the Father, thus becoming an active son of the living God.
186:2.10 (2000.2) Hans kærlighed til uvidende dødelige fremstår fuldstændig af hans tålmodighed og store selvbeherskelse, da han blev udsat for hån, slag og stød fra de rå soldater og de tankeløse tjenere. Han var ikke engang vred, når de dækkede hans øjne, hånligt slog ham i ansigtet og råbte: ”Profetér for os, hvem det var, der slog dig.”		186:2.10 (2000.2) His love for ignorant mortals is fully disclosed by his patience and great self-possession in the face of the jeers, blows, and buffetings of the coarse soldiers and the unthinking servants. He was not even angry when they blindfolded him and, derisively striking him in the face, exclaimed: “Prophesy to us who it was that struck you.”
186:2.11 (2000.3) Pilatus talte mere sandt end han vidste, da han, efter at Jesus var blevet slået, introducerede ham til mængden og udbrød: ”Se mennesket” Næppe anede denne frygtplaget romerske guvernør, at hele universet i det øjeblik stod med opmærksomhed og kiggede på denne unikke forestilling, da deres elskede Hersker således blev udsat for ydmygende hån og slag fra sine formørkede og nedværdige dødelige undersåtter. Da Pilatus talte, ekkoede det gennem hele Nebadon ”Se Gud og mennesker!” Overalt i hele universet har utallige millioner siden den dag fortsat med at betragte det menneske, samtidig som Havonas Gud, den øverste hersker af universernes univers, accepterer manden fra Nazaret som det fuldendte ideal for de dødelige væsener i dette lokalunivers af tid og rum. I sit mageløse liv, undlod han aldrig at åbenbare Gud til mennesket. Nu i disse sidste begivenheder i sit jordiske liv og i hans død som snart fulgte efter, åbenbarede han på en ny og bevægende måde mennesket for Gud.		186:2.11 (2000.3) Pilate spoke more truly than he knew when, after Jesus had been scourged, he presented him before the multitude, exclaiming, “Behold the man!” Indeed, the fear-ridden Roman governor little dreamed that at just that moment the universe stood at attention, gazing upon this unique scene of its beloved Sovereign thus subjected in humiliation to the taunts and blows of his darkened and degraded mortal subjects. And as Pilate spoke, there echoed throughout all Nebadon, “Behold God and man!” Throughout a universe, untold millions have ever since that day continued to behold that man, while the God of Havona, the supreme ruler of the universe of universes, accepts the man of Nazareth as the satisfaction of the ideal of the mortal creatures of this local universe of time and space. In his matchless life he never failed to reveal God to man. Now, in these final episodes of his mortal career and in his subsequent death, he made a new and touching revelation of man to God.
3. Den pålidelige david zebedæus ^top		3. The Dependable David Zebedee ^top
186:3.1 (2000.4) Kort efter at Jesus blev overdraget til de romerske soldater, da forhøret foran Pilatus var afsluttet, skyndte en gruppe tempelvagter sig ud til Getsemane for at sprede eller arrestere Mesterens tilhængere. Men længe før de ankom, havde tilhængerne spredt sig. Apostlene havde trukket sig tilbage til deres bestemte skjulesteder. Grækerne havde delt sig og var gået til forskellige hjem i Jerusalem. De andre disciple var ligeledes forsvundet. David Zebedæus mente, at Jesu fjender ville vende tilbage; derfor flyttede han tidligt fem eller seks telte op i slugten nær det sted, hvor Mesteren så ofte havde trukket sig tilbage for bøn og tilbedelse. Hvor han ville skjule og samtidig opretholde et center eller en koordinerings station, for sin budbringer tjeneste. David havde knap forladt lejren, da tempelvagterne ankom. Da de ikke fandt nogen der, nøjedes de med brænde lejren og skyndte sig derefter tilbage til templet. Da jødernes råd fik deres rapport følte rådet sig overbevist om, at Jesus tilhængere var så grundigt bange og afdæmpet, at der ikke var nogen fare for en opstand eller andre forsøg på at redde Jesus fra hænderne på hans bøddel. De kunne endelig ånde lettere op. De endte mødet og gik hver til deres forberedelser for påsken.		186:3.1 (2000.4) Shortly after Jesus was turned over to the Roman soldiers at the conclusion of the hearing before Pilate, a detachment of the temple guards hastened out to Gethsemane to disperse or arrest the followers of the Master. But long before their arrival these followers had scattered. The apostles had retired to designated hiding places; the Greeks had separated and gone to various homes in Jerusalem; the other disciples had likewise disappeared. David Zebedee believed that Jesus’ enemies would return; so he early removed some five or six tents up the ravine near where the Master so often retired to pray and worship. Here he proposed to hide and at the same time maintain a center, or co-ordinating station, for his messenger service. David had hardly left the camp when the temple guards arrived. Finding no one there, they contented themselves with burning the camp and then hastened back to the temple. On hearing their report, the Sanhedrin was satisfied that the followers of Jesus were so thoroughly frightened and subdued that there would be no danger of an uprising or any attempt to rescue Jesus from the hands of his executioners. They were at last able to breathe easily, and so they adjourned, every man going his way to prepare for the Passover.
186:3.2 (2000.5) Så snart Pilatus havde overladt Jesus til de romerske soldater for at blive korsfæstet skyndte en af budbringerne sig væk til Getsemane for at informere David, og inden for fem minutter var løbere på vej til Betsaida, Pella, Filadelfia, Sidon, Sikem, Hebron, Damaskus og Alexandria. Og disse budbringere bragte nyheden om romerne, på de jødiske herskers foranledning, var ved at korsfæste Jesus.		186:3.2 (2000.5) As soon as Jesus was turned over to the Roman soldiers by Pilate for crucifixion, a messenger hastened away to Gethsemane to inform David, and within five minutes runners were on their way to Bethsaida, Pella, Philadelphia, Sidon, Shechem, Hebron, Damascus, and Alexandria. And these messengers carried the news that Jesus was about to be crucified by the Romans at the insistent behest of the rulers of the Jews.
186:3.3 (2001.1) Under hele denne tragiske dag, indtil meddelelsen om at Mesteren var blevet lagt i graven, sendte David bud hver halve time med rapporter til apostlene, grækerne, og Jesu jordiske familie som var samlet i Lazarus hjem i Betania. Da budbringerne begav sig væk med det budskab, at Jesus var blevet lagt i graven afsendte David sine lokale løbere til at fejre påske og hvile i den kommende sabbat, samtidig som han instruerede dem til at rapportere til ham stille og roligt søndag morgen hjemme hos Nikodemus, hvor han agtede at gemme sig i et par dage med Andreas og Simon Peter.		186:3.3 (2001.1) Throughout this tragic day, until the message finally went forth that the Master had been laid in the tomb, David sent messengers about every half hour with reports to the apostles, the Greeks, and Jesus’ earthly family, assembled at the home of Lazarus in Bethany. When the messengers departed with the word that Jesus had been buried, David dismissed his corps of local runners for the Passover celebration and for the coming Sabbath of rest, instructing them to report to him quietly on Sunday morning at the home of Nicodemus, where he proposed to go in hiding for a few days with Andrew and Simon Peter.
186:3.4 (2001.2) Denne særpræget David Zebedæus var den eneste af de førende Jesu disciple, der var tilbøjelige til bogstaveligt og klart objektivt betragtning af Mesterens påstand om, at han ville dø og ”opstå igen på tredje dagen.” David havde engang hørt ham gøre denne forudsigelse og hans bogstavelige tankegang foreslog han nu at samle sine budbringere tidligt søndag morgen i Nikodemus hjem, så de var klar til at sprede nyheden i tilfælde af at Jesus opstod fra de døde. David opdagede hurtigt, at ingen af Jesu disciple havde forventet, at han ville vende tilbage så snart fra graven. Derfor sagde han kun lidt om, hvad han mente, og intet om mobiliseringen af hele budbringer styrken tidligt søndag morgen undtagen til de løbere, der fredag morgen var blevet sendt til afsides liggende byer og centre for troende.		186:3.4 (2001.2) This peculiar-minded David Zebedee was the only one of the leading disciples of Jesus who was inclined to take a literal and plain matter-of-fact view of the Master’s assertion that he would die and “rise again on the third day.” David had once heard him make this prediction and, being of a literal turn of mind, now proposed to assemble his messengers early Sunday morning at the home of Nicodemus so that they would be on hand to spread the news in case Jesus rose from the dead. David soon discovered that none of Jesus’ followers were looking for him to return so soon from the grave; therefore did he say little about his belief and nothing about the mobilization of all his messenger force on early Sunday morning except to the runners who had been dispatched on Friday forenoon to distant cities and believer centers.
186:3.5 (2001.3) Så disse tilhængere af Jesus, som var spredt ud over Jerusalem og dens omegn, tog denne aften del i påskemåltidet og den følgende dag forblev i afsondrethed.		186:3.5 (2001.3) And so these followers of Jesus, scattered throughout Jerusalem and its environs, that night partook of the Passover and the following day remained in seclusion.
4. Forberedelserne for korsfæstelsen ^top		4. Preparation for the Crucifixion ^top
186:4.1 (2001.4) Efter Pilatus havde vasket sine hænder foran mængden, og dermed forsøgte at undgå skylden for overgivelse af en uskyldig mand til at blive korsfæstet, bare fordi han ikke turde modsætte sig de jødiske herskers højtråbende krav, befalede han at Mesteren skulle overgives til de romerske soldater og gav ordrer til deres kaptajn, at han straks blev korsfæstet. Da soldaterne havde overtaget ansvaret for Jesus, førte de ham tilbage til pretoriets gård, og efter at have taget kåben fra ham som Herodes havde sat på ham, iklædte de ham i hans eget tøj. Disse soldater hånede og spottede ham, men forårsagede ingen yderligere fysisk afstraffelse. Jesus var nu alene med disse romerske soldater. Hans venner var i skjul, hans fjender var gået; selv Johannes Zebedæus var ikke længere ved hans side.		186:4.1 (2001.4) After Pilate had washed his hands before the multitude, thus seeking to escape the guilt of delivering up an innocent man to be crucified just because he feared to resist the clamor of the rulers of the Jews, he ordered the Master turned over to the Roman soldiers and gave the word to their captain that he was to be crucified immediately. Upon taking charge of Jesus, the soldiers led him back into the courtyard of the praetorium, and after removing the robe which Herod had put on him, they dressed him in his own garments. These soldiers mocked and derided him, but they did not inflict further physical punishment. Jesus was now alone with these Roman soldiers. His friends were in hiding; his enemies had gone their way; even John Zebedee was no longer by his side.
186:4.2 (2001.5) Klokken var lidt over otte, da Pilatus overgav Jesus til soldaterne og lidt før ni, da de begav sig på vej til skuepladsen for korsfæstelsen. I løbet af mere end en halv time sagde Jesus ikke et ord. Den udøvende forvaltning af et stort univers var praktisk taget gået i stå. Gabriel og de vigtigste udøvere af Nebadon var enten samlet her på Urantia ellers de lyttede opmærksomt til ærkeenglenes rum budskaber, og forsøgte at holde sig ajour med, hvad der skete med Menneskesønnen på Urantia.		186:4.2 (2001.5) It was a little after eight o’clock when Pilate turned Jesus over to the soldiers and a little before nine o’clock when they started for the scene of the crucifixion. During this period of more than half an hour Jesus never spoke a word. The executive business of a great universe was practically at a standstill. Gabriel and the chief rulers of Nebadon were either assembled here on Urantia, or else they were closely attending upon the space reports of the archangels in an effort to keep advised as to what was happening to the Son of Man on Urantia.
186:4.3 (2001.6) Da soldaterne var klar til at gå med Jesus til Golgata, var de begyndt at blive imponeret over hans usædvanlige ro og ekstraordinære værdighed, af hans ubeklagelige tavshed.		186:4.3 (2001.6) By the time the soldiers were ready to depart with Jesus for Golgotha, they had begun to be impressed by his unusual composure and extraordinary dignity, by his uncomplaining silence.
186:4.4 (2001.7) Meget af forsinkelsen med at begive sig af sted med Jesus til stedet for korsfæstelsen skyldtes kaptajnens afgørelse til i sidste øjeblik at tage to tyve med, der var blevet dømt til døden. Da Jesus ville blive korsfæstet samme formiddag mente den romerske kaptajn, at disse to lige så godt kunne dø sammen med Jesus som at vente til påske festlighederne var slut.		186:4.4 (2001.7) Much of the delay in starting off with Jesus for the site of the crucifixion was due to the last-minute decision of the captain to take along two thieves who had been condemned to die; since Jesus was to be crucified that morning, the Roman captain thought these two might just as well die with him as wait for the end of the Passover festivities.
186:4.5 (2002.1) Så snart tyvene kunne gøres klar, blev de ført ind i gården, hvor de stirrede på Jesus, en af dem for første gang, men den anden ofte havde hørt ham tale, både i templet og mange måneder tidligere i lejren ved Pella.		186:4.5 (2002.1) As soon as the thieves could be made ready, they were led into the courtyard, where they gazed upon Jesus, one of them for the first time, but the other had often heard him speak, both in the temple and many months before at the Pella camp.
5. Jesu død i forhold til påsken ^top		5. Jesus’ Death in Relation to the Passover ^top
186:5.1 (2002.2) Der er ingen direkte sammenhæng mellem Jesu død og den jødiske påske. Det er rigtigt, at Mesteren har lagt sit kødelige liv ned på denne dag, forberedelsesdagen for den jødiske påske, og omkring det tidspunkt, hvor påskelammet blev ofret i templet. Men dette utilsigtet sammenfald indikerer ikke på nogen måde, at Menneskesønnens død på jorden har nogen forbindelse med det jødiske offersystem. Jesus var en jøde, men som Menneskesønnen var han en af verdens dødelige. De begivenheder, der allerede er fortalt og som fører frem til dette øjeblik af Mesterens forestående korsfæstelse, er tilstrækkelig til at vise, at hans død på omkring dette tidspunkt var en ren naturlig og menneskelig styret begivenhed.		186:5.1 (2002.2) There is no direct relation between the death of Jesus and the Jewish Passover. True, the Master did lay down his life in the flesh on this day, the day of the preparation for the Jewish Passover, and at about the time of the sacrificing of the Passover lambs in the temple. But this coincidental occurrence does not in any manner indicate that the death of the Son of Man on earth has any connection with the Jewish sacrificial system. Jesus was a Jew, but as the Son of Man he was a mortal of the realms. The events already narrated and leading up to this hour of the Master’s impending crucifixion are sufficient to indicate that his death at about this time was a purely natural and man-managed affair.
186:5.2 (2002.3) Det var mennesket og ikke Gud, som planlagde og udførte Jesu død på korset. Sandt nok, Faderen nægtede at blande sig i udviklingen blandt befolkningen i Urantia, men Faderen i Paradiset påbød, forlangte eller krævede ikke sin Søns død på korset på den måde, det blev udført på Urantia. Det er en kendsgerning, at Jesus på en eller anden måde, før eller senere ville have været tvunget til at frigøre sig fra sit dødelige legeme, fra sin inkarnation på jorden, men han kunne have udført opgaven på utallige måder uden at dø på et kors mellem to tyve. Alt dette var menneskets gøren, ikke Guds.		186:5.2 (2002.3) It was man and not God who planned and executed the death of Jesus on the cross. True, the Father refused to interfere with the march of human events on Urantia, but the Father in Paradise did not decree, demand, or require the death of his Son as it was carried out on earth. It is a fact that in some manner, sooner or later, Jesus would have had to divest himself of his mortal body, his incarnation in the flesh, but he could have executed such a task in countless ways without dying on a cross between two thieves. All of this was man’s doing, not God’s.
186:5.3 (2002.4) På tidspunktet for hans dåb havde Mesteren allerede fuldført teknikken af den krævende erfaring på jorden og i kødet, og som var nødvendigt for gennemførelsen af hans syvende og sidste overdragelse i universet. På netop det tidspunkt havde Jesus opfyldt sin pligt på jorden. Hele livet han levede derefter, og selv den måde, hvorpå han døde, var for ham en rent personlig tjeneste, for velfærd og opbyggelse af hans dødelige væsener i denne verden og i andre verdener.		186:5.3 (2002.4) At the time of the Master’s baptism he had already completed the technique of the required experience on earth and in the flesh which was necessary for the completion of his seventh and last universe bestowal. At this very time Jesus’ duty on earth was done. All the life he lived thereafter, and even the manner of his death, was a purely personal ministry on his part for the welfare and uplifting of his mortal creatures on this world and on other worlds.
186:5.4 (2002.5) Den gode nyhed af evangeliet, at det dødelige menneske kan ved tro, blive åndelig bevidst om, at det er barn af Gud, er ikke afhængig af Jesu død. Vist er det sandt, at hele dette rigets evangelium i høj grad er blevet belyst af Mesterens død, men endnu mere af hans liv.		186:5.4 (2002.5) The gospel of the good news that mortal man may, by faith, become spirit-conscious that he is a son of God, is not dependent on the death of Jesus. True, indeed, all this gospel of the kingdom has been tremendously illuminated by the Master’s death, but even more so by his life.
186:5.5 (2002.6) Alt, hvad Menneskesønnen sagde eller gjorde på jorden forskønner i høj grad lærdommen om menneskelig sønskab til Gud og broderskabet mellem mennesker, men disse væsentlige forhold vedrørende Gud og mennesket er en naturlig del af universet, at Gud elsker sine skabninger, og de guddommelige Sønners medfødte barmhjertighed. Disse rørende og guddommeligt smukke relationer mellem mennesket og dets Skaber i denne verden og i alle andre overalt i universet af universer har eksisteret fra evighed; og de er ikke på nogen måde afhængig af disse periodiske overdragelser af Guds Skabersønner, der således iklæder sig deres skabte intelligensers natur og form som en del af den pris, de skal betale for endelig at opnå ubegrænset suverænitet over deres respektive lokaluniverser.		186:5.5 (2002.6) All that the Son of Man said or did on earth greatly embellished the doctrines of sonship with God and of the brotherhood of men, but these essential relationships of God and men are inherent in the universe facts of God’s love for his creatures and the innate mercy of the divine Sons. These touching and divinely beautiful relations between man and his Maker, on this world and on all others throughout the universe of universes, have existed from eternity; and they are not in any sense dependent on these periodic bestowal enactments of the Creator Sons of God, who thus assume the nature and likeness of their created intelligences as a part of the price which they must pay for the final acquirement of unlimited sovereignty over their respective local universes.
186:5.6 (2002.7) Faderen i himlen elskede det dødelige menneske på jorden lige så meget før Jesu liv og død på Urantia som efter denne transcendente manifestation af partnerskabet mellem Gud og mennesket. Denne imponerende præstation da Nebadons Gud inkarnerede som menneske på Urantia kunne ikke forbedre de attributter af den evige, uendelige, og universelle Fader, men den berigede og oplyste faktisk alle de andre administratorer og væsner i universet Nebadon. Selv om Faderen i himlen ikke elsker os mere på grund af Mikaels overdragelse, så gør alle andre himmelske intelligenser det. Årsagen er, at Jesus ikke kun gav mennesket en åbenbaring fra Gud, men at han også gav guderne og de himmelske intelligenser i universet af universer, en ny åbenbaring af mennesket.		186:5.6 (2002.7) The Father in heaven loved mortal man on earth just as much before the life and death of Jesus on Urantia as he did after this transcendent exhibition of the copartnership of man and God. This mighty transaction of the incarnation of the God of Nebadon as a man on Urantia could not augment the attributes of the eternal, infinite, and universal Father, but it did enrich and enlighten all other administrators and creatures of the universe of Nebadon. While the Father in heaven loves us no more because of this bestowal of Michael, all other celestial intelligences do. And this is because Jesus not only made a revelation of God to man, but he also likewise made a new revelation of man to the Gods and to the celestial intelligences of the universe of universes.
186:5.7 (2003.1) Jesus er ikke ved at dø som et offer for synd. Han vil ikke dø for at sone for menneskehedens medfødte moralske skyld. Menneskeheden har ikke en sådan race skyld for Gud. Skyld er udelukkende et spørgsmål om personlig synd og bevidsthed, bevidst oprør mod Faderens vilje og hans Sønners administration.		186:5.7 (2003.1) Jesus is not about to die as a sacrifice for sin. He is not going to atone for the inborn moral guilt of the human race. Mankind has no such racial guilt before God. Guilt is purely a matter of personal sin and knowing, deliberate rebellion against the will of the Father and the administration of his Sons.
186:5.8 (2003.2) Synd og oprør har intet at gøre med den grundlæggende overdragelse plan af Guds Paradissønner, selv om det rent faktisk forekommer os, at frelser planen ville være en midlertidig hjælp i overdragelsesplanen.		186:5.8 (2003.2) Sin and rebellion have nothing to do with the fundamental bestowal plan of the Paradise Sons of God, albeit it does appear to us that the salvage plan is a provisional feature of the bestowal plan.
186:5.9 (2003.3) Guds frelse for de dødelige på Urantia ville have været lige så effektiv og usvigelig sikker, selvom Jesu død ikke var forårsaget af uvidende dødelige grusomme hænder. Hvis Mesteren var blevet positivt modtaget af de dødelige på jorden og havde forladt Urantia ved frivilligt at opgive sit liv i kødet, ville Guds kærlighed og Sønnens barmhjertighed - sønskab med Gud som kendsgerning - på ingen måde blive påvirket. I dødelige er Guds sønner og kun en ting er nødvendige for at gøre denne sandhed faktuel i din personlige erfaring, og det er din i ånden fødte tro.		186:5.9 (2003.3) The salvation of God for the mortals of Urantia would have been just as effective and unerringly certain if Jesus had not been put to death by the cruel hands of ignorant mortals. If the Master had been favorably received by the mortals of earth and had departed from Urantia by the voluntary relinquishment of his life in the flesh, the fact of the love of God and the mercy of the Son—the fact of sonship with God—would have in no wise been affected. You mortals are the sons of God, and only one thing is required to make such a truth factual in your personal experience, and that is your spirit-born faith.