Kapitel 186		Paper 186
Kort Før Korsfæstelsen		Just Before the Crucifixion
186:0.1 (1997.1) DA JESUS og hans anklagere gik hen til Herodes, vendte Mesteren sig mod apostlen Johannes og sagde: “Johannes, du kan ikke gøre mere for mig. Gå hen til min mor og få hende til at se mig, før jeg dør.” Da Johannes hørte sin Mesters anmodning, selv om han nødig ville efterlade ham alene blandt sine fjender, skyndte han sig til Betania, hvor hele Jesu familie var samlet og ventede hjemme hos Martha og Maria, 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 Maria og Martha om forløbet af Jesu retssag. Men Jesu familie nåede ikke frem til Betania før et par minutter før Johannes ankom med Jesu anmodning om at se sin mor, før han blev henrettet. Efter at Johannes Zebedæus havde fortalt dem alt, hvad der var sket, siden Jesus blev arresteret ved midnat, gik hans mor Maria straks sammen med Johannes for at se sin ældste søn. Da Maria og Johannes nåede frem til byen, var Jesus allerede ankommet til Golgata sammen med 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 Maria, Jesu mor, tog af sted med Johannes for at besøge sin søn, nægtede hans søster Ruth at blive tilbage sammen med resten af familien. Da hun var fast besluttet på at følge sin mor, gik hendes bror Jude med hende. Resten af Mesterens familie forblev i Betania under ledelse af James, og næsten hver time bragte David Zebedæus budbringere dem rapporter om, hvordan det gik med den frygtelige sag om at slå deres ældste bror, Jesus af Nazaret, ihjel.		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 Jesus foran Pilatus var slut, og Mesteren blev overgivet til de romerske soldater, som skulle korsfæste ham. Så snart romerne havde overtaget Jesus, marcherede kaptajnen for de jødiske vagter med sine mænd tilbage til deres hovedkvarter i templet. Ypperstepræsten og hans medarbejdere i det jødiske råd fulgte lige efter vagterne og gik direkte til deres sædvanlige mødested i templets hal af tilhuggede sten. Her fandt de mange andre medlemmer af rådsmedlemmerne, som ventede på at høre, hvad der var sket med Jesus. Mens Kajfas var i gang med at aflægge rapport til rådet om retssagen og dommen over Jesus, dukkede Judas op foran dem for at kræve sin belønning for den rolle, han havde spillet i sin Mesters 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 kun på forræderen med fuldkommen foragt. Under hele retssagen mod Jesus foran Kajfas og under hans optræden foran Pilatus blev Judas stukket i sin samvittighed over sin forræderiske opførsel. Og han var også begyndt at blive noget desillusioneret over den belønning, han skulle modtage som betaling for sine tjenester som Jesu forræder. Han brød sig ikke om de jødiske myndigheders kølighed og afstandtagen, men ikke desto mindre forventede han at blive rigeligt belønnet for sin feje opførsel. Han forventede at blive kaldt til rådets fulde møde og der høre sig selv lovprist, mens de tildelte ham passende æresbevisninger som tegn på den store tjeneste, som han smigrede sig selv med, at han havde ydet sin nation. Forestil dig derfor denne egoistiske forræders store overraskelse, da en af ypperstepræstens tjenere prikkede ham på skulderen, kaldte på ham lige uden for salen og sagde: “Judas, jeg er blevet udpeget til at betale dig for forræderiet mod Jesus. Her er din belønning.” Og med disse ord gav Kajfas’ tjener Judas en pose med tredive sølvstykker—den nuværende pris for 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 lamslået, forbløffet. Han skyndte sig tilbage for at komme ind i salen, men blev afvist af dørvogteren. Han ville appellere til rådet, men de ville ikke lukke ham ind. Judas kunne ikke tro, at disse jødernes herskere ville tillade ham at forråde sine venner og sin Mester og så tilbyde ham tredive sølvstykker som belønning. Han var ydmyget, desillusioneret og fuldstændig knust. Han gik væk fra templet, som var han i trance. Han lod automatisk pengeposen falde ned i sin dybe lomme, den samme lomme, hvor han så længe havde båret posen med de apostoliske midler. Og han vandrede ud gennem byen efter menneskemængden, som 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) På afstand så Judas dem rejse korsstykket med Jesus naglet til, og da han så det, skyndte han sig tilbage til templet og trængte forbi dørvogteren, så han stod foran forsamlingen, som stadig var i gang med sit møde. Forræderen var næsten stakåndet og meget fortvivlet, men det lykkedes ham at fremstamme disse ord: “Jeg har syndet, fordi jeg har forrådt uskyldigt blod. Du har fornærmet mig. Du har tilbudt mig penge som belønning for min tjeneste—prisen for en slave. Jeg angrer, at jeg har gjort dette; her er dine penge. Jeg ønsker at undslippe skylden for denne gerning.”		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, hånede de ham. En af dem sad tæt på, hvor Judas stod, og bad ham forlade salen og sagde: “Din mester er allerede blevet dræbt af romerne, og hvad angår din skyld, hvad kommer det os ved? Sørg for det—og forsvind!”		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 sølvstykker op af tasken og kastede dem ud over tempelgulvet. Da forræderen forlod templet, var han næsten ude af sig selv. Judas gennemgik nu oplevelsen af at indse syndens sande natur. Alt det glamourøse, fascinerende og berusende ved forseelsen var forsvundet. Nu stod den onde alene og ansigt til ansigt med dommen fra sin desillusionerede og skuffede sjæl. Synden var fortryllende og eventyrlig, når den blev begået, men nu måtte man se de nøgne og uromantiske kendsgerninger i øjnene.		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 tidligere ambassadør for himmeriget på jorden gik nu gennem Jerusalems gader, forladt og alene. Hans fortvivlelse var desperat og næsten total. Han gik videre gennem byen og uden for murene, ned i den frygtelige ensomhed i Hinnoms dal, hvor han klatrede op ad de stejle klipper og tog bæltet fra sin kappe, bandt den ene ende fast til et lille træ, bandt den anden om halsen og kastede sig ud over afgrunden. Før han var død, gav den knude, som hans nervøse hænder havde bundet, efter, og forræderens krop blev slået i stykker, da den faldt ned på de forrevne 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 skikkelse af dødeligt kød, var færdigt. Han forstod fuldt ud, hvilken slags død han ville få, og han bekymrede sig ikke meget om detaljerne i sine såkaldte prøvelser.		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 svare på falske vidners udsagn. Der var kun ét spørgsmål, som altid ville fremkalde et svar, uanset om det blev stillet af ven eller fjende, og det var spørgsmålet om arten og guddommeligheden af hans mission på jorden. Når han blev spurgt, om han var Guds søn, svarede han altid. Han nægtede standhaftigt at tale, da han var i nærvær af den nysgerrige og onde Herodes. Over for Pilatus talte han kun, når han mente, at Pilatus eller en anden oprigtig person kunne blive hjulpet til et bedre kendskab til sandheden af det, han sagde. Jesus havde lært sine apostle, at det var nytteløst at kaste deres perler for svin, og nu vovede han at praktisere det, han havde lært. Hans opførsel på dette tidspunkt eksemplificerede den menneskelige naturs tålmodige underkastelse kombineret med den guddommelige naturs majestætiske stilhed og højtidelige værdighed. Han var helt villig til at diskutere ethvert spørgsmål med Pilatus, som havde med de politiske anklager mod ham at gøre—ethvert spørgsmål, som han anerkendte som hørende under 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 skulle underkaste sig det naturlige og almindelige forløb af menneskelige begivenheder ligesom alle andre dødelige skabninger, og derfor nægtede han at bruge selv sine rent menneskelige evner til overbevisende veltalenhed for at påvirke udfaldet af sine socialt nærsynede og åndeligt forblændede meddødeliges intriger. Selvom Jesus levede og døde på Urantia, var hele hans menneskelige karriere, fra først til sidst, et forehavende designet til at påvirke og instruere hele det univers, han havde skabt og uophørligt opretholdt.		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 uhæmmet på Mesterens død, mens han stod der i frygtelig tavshed og betragtede 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 tilegnet sig den type menneskelig karakter, som kunne bevare fatningen og hævde sin værdighed over for fortsatte og umotiverede fornærmelser. Han lod sig ikke skræmme. Da han først blev overfaldet af Annas’ tjener, havde han blot foreslået, at man skulle indkalde vidner, som 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 først til sidst, i hans såkaldte retssag foran Pilatus, kunne de himmelske værter ikke lade være med at udsende en skildring til universet af scenen med “Pilatus på anklagebænken 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 han stod foran Kajfas, og da alle de falske vidnesbyrd var brudt sammen, tøvede Jesus ikke med at svare på ypperstepræstens spørgsmål og gav dermed 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 for Pilatus’ velmenende, men halvhjertede forsøg på at få ham løsladt. Han havde virkelig medlidenhed med Pilatus og forsøgte oprigtigt at oplyse hans formørkede sind. Han var fuldstændig passiv over for alle den romerske guvernørs appeller til jøderne om at trække deres kriminelle anklager mod ham tilbage. Gennem hele den sørgelige prøvelse bar han sig selv med enkel værdighed og uprætentiøs majestæt. Han ville ikke så meget som kaste et blik af uoprigtighed på sine potentielle mordere, da de spurgte, om han var “jødernes konge.” Han accepterede betegnelsen med en meget lidt kvalificerende forklaring, vel vidende at selv om de havde valgt at afvise ham, ville han være den sidste til at give dem et reelt 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 ikke meget under disse prøvelser, men han sagde nok til at vise alle dødelige, hvilken slags menneskelig karakter mennesket kan perfektionere i partnerskab med Gud, og til at afsløre for hele universet, hvordan Gud kan manifestere sig i skabningens liv, når en sådan skabning virkelig vælger at gøre Faderens vilje og dermed blive 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 afsløres fuldt ud af hans tålmodighed og store selvbeherskelse over for de grove soldaters og de tankeløse tjeneres hån, slag og prygl. Han blev ikke engang vred, da de gav ham bind for øjnene og hånligt slog ham i ansigtet og udbrød: “Profeter 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 pisket, præsenterede ham for folkemængden og udbrød: “Se manden!” Den frygtindgydende romerske guvernør drømte næppe om, at universet netop i dette øjeblik stod parat og stirrede på denne enestående scene, hvor dets elskede hersker ydmyget blev udsat for hån og slag fra sine formørkede og fornedrede dødelige undersåtter. Og mens Pilatus talte, lød der et ekko gennem hele Nebadon: “Se Gud og menneske!” I hele universet har utallige millioner lige siden den dag fortsat med at betragte denne mand, mens Havonas Gud, den øverste hersker over universernes univers, accepterer manden fra Nazaret som opfyldelsen af idealet for de dødelige skabninger i dette lokale univers af tid og rum. I sit uforlignelige liv undlod han aldrig at åbenbare Gud for mennesket. Nu, i disse sidste episoder af hans dødelige karriere og i hans efterfølgende død, gav han en ny og rørende åbenbaring af 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 var blevet overgivet til de romerske soldater ved afslutningen af retsmødet med Pilatus, skyndte en afdeling af tempelvagterne sig ud til Getsemane for at sprede eller arrestere Mesterens tilhængere. Men længe før deres ankomst var disse tilhængere blevet spredt. Apostlene havde trukket sig tilbage til bestemte skjulesteder; grækerne havde skilt sig ud og var taget til forskellige hjem i Jerusalem; de andre disciple var også forsvundet. David Zebedæus troede, at Jesu fjender ville vende tilbage, så han flyttede tidligt fem eller seks telte op i kløften nær det sted, hvor Mesteren så ofte trak sig tilbage for at bede og tilbede. Her ville han skjule sig og samtidig opretholde et center eller en koordineringsstation for sin budbringertjeneste. David havde knap nok forladt lejren, da tempelvagterne ankom. Da de ikke fandt nogen der, nøjedes de med at brænde lejren ned og skyndte sig derefter tilbage til templet. Da jødernes råd hørte deres rapport, var de overbeviste om, at Jesu tilhængere var så grundigt skræmte og underkuede, at der ikke ville være nogen fare for et oprør eller noget forsøg på at redde Jesus fra hans bødlers hænder. De kunne endelig ånde lettet op, og så hævede de mødet, og hver mand gik sin vej for at forberede 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 overgivet Jesus til de romerske soldater med henblik på korsfæstelse, skyndte et sendebud sig 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, at Jesus var ved at blive korsfæstet af romerne på insisterende foranledning af jødernes herskere.		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) I løbet af denne tragiske dag, indtil budskabet om, at Mesteren var blevet lagt i graven, endelig nåede frem, 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 tog af sted med budskabet om, at Jesus var blevet begravet, afskedigede David sit korps af lokale løbere til påskefejringen og den kommende hvilesabbat og instruerede dem i at melde sig stille hos ham søndag morgen hos Nikodemus, hvor han foreslog at gå i skjul i et par dage sammen 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 sært tænkende David Zebedæus var den eneste af Jesu ledende disciple, der var tilbøjelig til at tage Mesterens påstand om, at han ville dø og “opstå igen på den tredje dag,” bogstaveligt og helt nøgternt. David havde engang hørt ham komme med denne forudsigelse, og da han var bogstaveligt anlagt, foreslog han nu at samle sine budbringere tidligt søndag morgen i Nikodemus hjem, så de kunne være klar til at sprede nyheden, hvis Jesus stod op fra de døde. David opdagede hurtigt, at ingen af Jesu tilhængere forventede, at han ville vende tilbage så hurtigt fra graven; derfor sagde han ikke meget om sin tro og intet om mobiliseringen af hele sin budbringerstyrke tidligt søndag morgen, undtagen til de løbere, der var blevet sendt af sted fredag formiddag til fjerne byer og troende centre.		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, der var spredt ud over Jerusalem og omegn, spiste påske den aften og forblev afsondret den følgende dag.		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 at Pilatus havde vasket sine hænder foran folkemængden og dermed søgt at undslippe skylden for at udlevere en uskyldig mand til korsfæstelse, blot fordi han frygtede at modsætte sig jødernes herskeres råb, beordrede han Mesteren overgivet til de romerske soldater og gav deres kaptajn ordre til, at han straks skulle korsfæstes. Da soldaterne havde overtaget Jesus, førte de ham tilbage til prætoriets gård, og efter at have fjernet den kappe, Herodes havde givet ham på, iklædte de ham hans egne klæder. Soldaterne hånede og spottede ham, men de gav ham ikke yderligere fysisk afstraffelse. Jesus var nu alene med disse romerske soldater. Hans venner havde gemt sig, hans fjender var gået deres vej, og 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 klokken ni, da de begav sig mod stedet for korsfæstelsen. I løbet af denne periode på mere end en halv time sagde Jesus ikke et ord. Den udøvende virksomhed i et stort univers var praktisk talt gået i stå. Gabriel og de øverste herskere i Nebadon var enten samlet her på Urantia, eller også fulgte de nøje med i ærkeenglenes rumrapporter i et forsøg på at holde sig underrettet om, 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 tage af sted med Jesus til Golgata, var de begyndt at blive imponerede over hans usædvanlige ro og ekstraordinære værdighed, over hans ukomplicerede 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) En stor del af forsinkelsen med at tage af sted med Jesus til stedet for korsfæstelsen skyldtes kaptajnens beslutning i sidste øjeblik om at tage to dødsdømte tyve med sig. Eftersom Jesus skulle korsfæstes samme morgen, mente den romerske kaptajn, at de to lige så godt kunne dø sammen med ham som at vente på, at påskefestlighederne sluttede.		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, den ene af dem for første gang, men den anden havde ofte hørt ham tale, både i templet og mange måneder tidligere i Pella-lejren.		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 forbindelse mellem Jesu død og den jødiske påske. Det er sandt, at Mesteren nedlagde sit liv i kødet på denne dag, dagen for forberedelsen til den jødiske påske, og omtrent på tidspunktet for ofringen af påskelammene i templet. Men denne tilfældige begivenhed indikerer ikke på nogen måde, at Menneskesønnens død på jorden har nogen forbindelse med det jødiske offersystem. Jesus var jøde, men som Menneskesønnen var han en dødelig fra de jordiske riger. De begivenheder, der allerede er fortalt, og som førte op til denne time med Mesterens forestående korsfæstelse, er tilstrækkelige til at indikere, at hans død omkring dette tidspunkt var en rent naturlig og menneskestyret affære.		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 mennesker og ikke Gud, der planlagde og udførte Jesu død på korset. Det er sandt, at Faderen nægtede at blande sig i de menneskelige begivenheder på Urantia, men Faderen i Paradis bestemte, krævede eller forlangte ikke sin Søns død, som den blev udført på jorden. Det er en kendsgerning, at Jesus på en eller anden måde, før eller siden, ville have været nødt til at skille sig af med sin dødelige krop, sin inkarnation i kødet, men han kunne have udført en sådan opgave på utallige måder uden at dø på et kors mellem to tyve. Alt dette var menneskets værk, 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 Mesterens dåb havde han allerede fuldført teknikken til den nødvendige erfaring på jorden og i kødet, som var nødvendig for fuldførelsen af hans syvende og sidste universoverdragelse. På netop dette tidspunkt var Jesu pligt på jorden gjort. Hele det liv, han levede derefter, og selv den måde, han døde på, var en rent personlig tjeneste fra hans side til gavn for og opløftelse af hans dødelige skabninger 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) Evangeliet om den gode nyhed, at det dødelige menneske ved tro kan blive bevidst om, at det er Guds søn, er ikke afhængig af Jesu død. Det er sandt, at hele dette evangelium om riget er blevet enormt oplyst af Mesterens død, men i endnu højere grad 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, forskønnede i høj grad doktrinerne om slægtskab med Gud og om menneskenes broderskab, men disse væsentlige relationer mellem Gud og mennesker er iboende i universets kendsgerninger om Guds kærlighed til sine skabninger og de guddommelige Sønners medfødte barmhjertighed. Disse rørende og guddommeligt smukke relationer mellem mennesket og dets Skaber, på denne verden og på alle andre i universernes univers, har eksisteret fra evighed af; og de er ikke på nogen måde afhængige af disse periodiske overdragelser fra Guds Skabersønner, som således påtager sig deres skabte intelligensers natur og lighed som en del af den pris, de må betale for den endelige erhvervelse af 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 han gjorde efter denne transcendente udstilling af menneskets og Guds partnerskab. Denne mægtige transaktion med inkarnationen af Nebadons Gud som et menneske på Urantia kunne ikke forøge den evige, uendelige og universelle Faders egenskaber, men den berigede og oplyste alle andre administratorer og skabninger i Nebadons univers. Mens Faderen i himlen ikke elsker os mere på grund af Mikaels overdragelse, gør alle andre himmelske intelligenser det. Og det er, fordi Jesus ikke kun åbenbarede Gud for mennesket, men også på samme måde åbenbarede mennesket for guderne og de himmelske intelligenser i universernes univers.		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 kommer ikke til at sone for menneskeslægtens medfødte moralske skyld. Menneskeheden har ikke en sådan racemæssig skyld over for Gud. Skyld er udelukkende et spørgsmål om personlig synd og bevidst, overlagt oprør mod Faderens vilje og administrationen af hans sønner.		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 overdragelsesplan af Guds Paradissønner, selvom det ser ud til, at redningsplanen er et midlertidigt element 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, hvis Jesus ikke var blevet dræbt af uvidende dødeliges grusomme hænder. Hvis Mesteren var blevet positivt modtaget af de dødelige på jorden og havde forladt Urantia ved frivilligt at give afkald på sit liv i kødet, ville Guds kærlighed og Sønnens barmhjertighed—det at være søn af Gud—på ingen måde være blevet påvirket. I dødelige er Guds sønner, og der kræves kun én ting for at gøre en sådan sandhed til en kendsgerning i jeres personlige erfaring, og det er jeres åndsfødte 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.