Kapitel 187		Paper 187
Korsfæstelsen		The Crucifixion
187:0.1 (2004.1) Efter at de to røvere var blevet gjort klar, begav soldaterne under ledelse af en centurion officer på vej til skuepladsen for korsfæstelsen. Den officer, der havde ansvaret for disse tolv soldater var den samme kaptajn, som den foregående aften havde ført de romerske soldater ved anholdelsen af Jesus i Getsemane. Det var en romersk skik at tildele fire soldater for hver person, der skulle korsfæstes. De to røvere blev pisket grundigt, før de blev taget ud for at blive korsfæstet, men Jesus fik ikke mere fysisk afstraffelse. Kaptajnen tænkte uden tvivl, at han allerede var blevet slået nok, og inden han endda var blevet dømt.		187:0.1 (2004.1) AFTER the two brigands had been made ready, the soldiers, under the direction of a centurion, started for the scene of the crucifixion. The centurion in charge of these twelve soldiers was the same captain who had led forth the Roman soldiers the previous night to arrest Jesus in Gethsemane. It was the Roman custom to assign four soldiers for each person to be crucified. The two brigands were properly scourged before they were taken out to be crucified, but Jesus was given no further physical punishment; the captain undoubtedly thought he had already been sufficiently scourged, even before his condemnation.
187:0.2 (2004.2) De to tyve korsfæstet sammen med Jesus var associerede til Barabbas og ville senere have været henrettet sammen med deres leder, hvis Pilatus ikke havde løsladt ham som en benådning før påske. Jesus blev således korsfæstet i stedet for Barabbas.		187:0.2 (2004.2) The two thieves crucified with Jesus were associates of Barabbas and would later have been put to death with their leader if he had not been released as the Passover pardon of Pilate. Jesus was thus crucified in the place of Barabbas.
187:0.3 (2004.3) Hvad Jesus nu er ved at gøre, at underkaste sig døden på korset, gør han af egen fri vilje. Da han forudsagde denne begivenhed, sagde han: ”Faderen elsker og støtter mig, fordi jeg er villig til at nedlægge mit liv. Men jeg vil tage det op igen. Ingen tager mit liv væk fra mig - jeg lægger det ned af mig selv. Jeg har myndighed til at lægge det ned, og jeg har autoritet til at tage det op. Jeg har modtaget en sådan befaling fra min Fader.”		187:0.3 (2004.3) What Jesus is now about to do, submit to death on the cross, he does of his own free will. In foretelling this experience, he said: “The Father loves and sustains me because I am willing to lay down my life. But I will take it up again. No one takes my life away from me—I lay it down of myself. I have authority to lay it down, and I have authority to take it up. I have received such a commandment from my Father.”
187:0.4 (2004.4) Det var lidt før klokken ni denne morgen, da soldaterne førte Jesus fra pretoriet på vej til Golgata. De blev fulgt af mange, der i hemmelighed sympatiserede med Jesus, men de fleste af denne gruppe af to hundrede eller flere var enten hans fjender eller nysgerrige driverter, der kun søgte underholdning fra chokket over at bevidne korsfæstelserne. Kun få af de jødiske ledere gik ud for at se Jesus dø på korset. Da de vidste, at Pilatus havde overgivet ham til de romerske soldater, og at han var blevet dømt til døden, beskæftigede de sig på deres møde i templet med at diskutere, hvad der burde ske med hans tilhængere.		187:0.4 (2004.4) It was just before nine o’clock this morning when the soldiers led Jesus from the praetorium on the way to Golgotha. They were followed by many who secretly sympathized with Jesus, but most of this group of two hundred or more were either his enemies or curious idlers who merely desired to enjoy the shock of witnessing the crucifixions. Only a few of the Jewish leaders went out to see Jesus die on the cross. Knowing that he had been turned over to the Roman soldiers by Pilate, and that he was condemned to die, they busied themselves with their meeting in the temple, whereat they discussed what should be done with his followers.
1. På vej til golgata ^top		1. On the Way to Golgotha ^top
187:1.1 (2004.5) Før de forlod pretoriets gård placerede soldaterne korsets tværbjælke på Jesu skuldre. Det var skik, at gerningsmanden blev tvunget til at bære tværbjælken til stedet for korsfæstelsen. Sådan en dømt mand bar ikke hele kors, kun det kortere træ. De længere opretstående stykker af tømmer til de tre kors var allerede blevet transporteret til Golgata, og da soldaterne og deres fanger ankom, var de fast gravet ned i jorden.		187:1.1 (2004.5) Before leaving the courtyard of the praetorium, the soldiers placed the crossbeam on Jesus’ shoulders. It was the custom to compel the condemned man to carry the crossbeam to the site of the crucifixion. Such a condemned man did not carry the whole cross, only this shorter timber. The longer and upright pieces of timber for the three crosses had already been transported to Golgotha and, by the time of the arrival of the soldiers and their prisoners, had been firmly implanted in the ground.
187:1.2 (2004.6) Ifølge skikken førte kaptajnen processionen, og han bar små hvide trætavler, på hvilken man med et stykke kul havde skrevet de kriminelles navne og arten af deres forbrydelser, for hvilken de var dømt. For de to tyve på kaptajnens tavler var angivet deres navn, hvorunder stod et enkelt ord: ”røver”. Det var skik, efter at offeret var blevet naglet til korsets tværbjælken og løftet op til sin plads på det opretstående tømmer, at sømme denne tavle op på korset, direkte over den kriminelles hoved, så alle tilskuere fik at vide, for hvilken forbrydelser de dømte blev korsfæstet. Teksten på den tavle, som kaptajnen bar for at sætte på Jesu kors havde Pilatus selv skrevet på latin, græsk og aramæisk, og den lød: ” Jesus af Nazaret - jødernes konge.”		187:1.2 (2004.6) According to custom the captain led the procession, carrying small white boards on which had been written with charcoal the names of the criminals and the nature of the crimes for which they had been condemned. For the two thieves the centurion had notices which gave their names, underneath which was written the one word, “Brigand.” It was the custom, after the victim had been nailed to the crossbeam and hoisted to his place on the upright timber, to nail this notice to the top of the cross, just above the head of the criminal, that all witnesses might know for what crime the condemned man was being crucified. The legend which the centurion carried to put on the cross of Jesus had been written by Pilate himself in Latin, Greek, and Aramaic, and it read: “Jesus of Nazareth—the King of the Jews.”
187:1.3 (2005.1) Nogle af de jødiske myndigheder, der var til stede, da Pilatus skrev på tavlen protesteret kraftigt imod at kalde Jesus ”jødernes konge”. Men Pilatus mindede dem om, at en sådan beskyldning var en del af anklageskriftet, der førte til at Jesus blev dømt. Da jøderne så at de ikke kunne få Pilatus til at ændre hans sind, bad de, at teksten i det mindste ville blive ændret til: ”Han sagde: ”Jeg er jødernes konge.’” Men Pilatus var urokkelig; han ønskede ikke at ændre teksten. Til alle deres yderligere bønfaldelser besvarede han kun med: ”Hvad jeg har skrevet, har jeg skrevet.”		187:1.3 (2005.1) Some of the Jewish authorities who were yet present when Pilate wrote this legend made vigorous protest against calling Jesus the “king of the Jews.” But Pilate reminded them that such an accusation was part of the charge which led to his condemnation. When the Jews saw they could not prevail upon Pilate to change his mind, they pleaded that at least it be modified to read, “He said, ‘I am the king of the Jews.’” But Pilate was adamant; he would not alter the writing. To all further supplication he only replied, “What I have written, I have written.”
187:1.4 (2005.2) Normalt var det skik at gå til Golgata langs den længste vej så et stort antal mennesker kunne se de dømte kriminelle, men på denne dag tog de den mest direkte vej til Damaskusporten, som førte ud af byen mod nord, og langs den vej, kom de snart til Golgata, den officielle korsfæstelse plads i Jerusalem. Bag Golgata havde de rige deres hjem, og på den anden side af vejen var der mange velhavende jødiske gravkamre.		187:1.4 (2005.2) Ordinarily, it was the custom to journey to Golgotha by the longest road in order that a large number of persons might view the condemned criminal, but on this day they went by the most direct route to the Damascus gate, which led out of the city to the north, and following this road, they soon arrived at Golgotha, the official crucifixion site of Jerusalem. Beyond Golgotha were the villas of the wealthy, and on the other side of the road were the tombs of many well-to-do Jews.
187:1.5 (2005.3) Korsfæstelse var ikke en jødisk afstraffelses form. Både grækerne og romerne lærte denne henrettelsesmetode fra fønikerne. Ikke engang Herodes i al sin grusomhed, brugte korsfæstelse. Romerne korsfæstede aldrig en romersk borger; kun slaver og underordnede folk blev udsat for en sådan vanærende måde at dø. Under belejringen af Jerusalem, kun fyrre år efter Jesu korsfæstelse, var hele Golgata dækket af tusinder og atter tusinder af kors, hvorpå dag efter dag, blomsten af det jødiske folk døde. Sandelig en frygtelig høst fra det frø, der blev sået på denne dag.		187:1.5 (2005.3) Crucifixion was not a Jewish mode of punishment. Both the Greeks and the Romans learned this method of execution from the Phoenicians. Even Herod, with all his cruelty, did not resort to crucifixion. The Romans never crucified a Roman citizen; only slaves and subject peoples were subjected to this dishonorable mode of death. During the siege of Jerusalem, just forty years after the crucifixion of Jesus, all of Golgotha was covered by thousands upon thousands of crosses upon which, from day to day, there perished the flower of the Jewish race. A terrible harvest, indeed, of the seed-sowing of this day.
187:1.6 (2005.4) Som dødsprocessionen gik langs de smalle gader i Jerusalem, kunne mange af de godhjertede jødiske kvinder, der havde hørt Jesu opmuntrende ord og medfølelse, og som kendte til hans liv i kærlig tjeneste, ikke lade være med at græde da de så ham ført frem til sådan en uværdig død. Da han gik forbi klagede og stønnede mange af disse kvinder. Og da nogle af dem endda vovet at følge ved hans side, drejede Mesteren hovedet mod dem og sagde: ”I Jerusalems døtre! Græd ikke over mig, men græd snarere for jer selv og for jeres børn. Mit arbejde er så godt som gjort - snart går jeg til min Fader - men for Jerusalem er de frygtelige tider med smerte først lige begyndt. Se, der vil komme dage, hvor I vil sige: Salige er de ufrugtbare og dem, hvis bryster aldrig har ammet nogle små. I de dage vil I bede om at bakkernes klipper må falde over jer for at befri jer fra rædslerne af jeres problemer.”		187:1.6 (2005.4) As the death procession passed along the narrow streets of Jerusalem, many of the tenderhearted Jewish women who had heard Jesus’ words of good cheer and compassion, and who knew of his life of loving ministry, could not refrain from weeping when they saw him being led forth to such an ignoble death. As he passed by, many of these women bewailed and lamented. And when some of them even dared to follow along by his side, the Master turned his head toward them and said: “Daughters of Jerusalem, weep not for me, but rather weep for yourselves and for your children. My work is about done—soon I go to my Father—but the times of terrible trouble for Jerusalem are just beginning. Behold, the days are coming in which you shall say: Blessed are the barren and those whose breasts have never suckled their young. In those days will you pray the rocks of the hills to fall on you in order that you may be delivered from the terrors of your troubles.”
187:1.7 (2005.5) Disse kvinder i Jerusalems var faktisk modige når de viste sympati for Jesus, for det var ved lov forbudt at vise venlige følelser for en, der blev ledt ud til korsfæstelse. Det var tilladt for pøbelen at håne, spotte, og latterliggøre den dødsdømte, men det var ikke tilladt at udtrykke nogen sympati. Selvom Jesus værdsatte demonstrationen af sympati for ham i denne mørke time, når hans venner var i skjul, ønskede han ikke, at disse godhjertede kvinder skulle pådrage sig myndighedernes mishag som følge af at de turde vise medfølelse for ham. Selv i et øjeblik som dette tænkte Jesus lidt på sig selv, kun for de frygtelige, tragiske dage, der lå forud for Jerusalem og hele den jødiske nation.		187:1.7 (2005.5) These women of Jerusalem were indeed courageous to manifest sympathy for Jesus, for it was strictly against the law to show friendly feelings for one who was being led forth to crucifixion. It was permitted the rabble to jeer, mock, and ridicule the condemned, but it was not allowed that any sympathy should be expressed. Though Jesus appreciated the manifestation of sympathy in this dark hour when his friends were in hiding, he did not want these kindhearted women to incur the displeasure of the authorities by daring to show compassion in his behalf. Even at such a time as this Jesus thought little about himself, only of the terrible days of tragedy ahead for Jerusalem and the whole Jewish nation.
187:1.8 (2006.1) Som Mesteren slæbte sig frem på vej til korsfæstelsen, var han meget træt; han var næsten helt udmattet. Han havde hverken fået mad eller vand, siden den sidste nadver i Elijah Markus hjem; han havde heller ikke været forundt et enkelt øjeblik af søvn. Desuden havde han været udsat for den ene høring efter den anden, indtil det øjeblik, hvor han blev idømt, for ikke at nævne den forsmædelige piskning med tilhørende fysisk lidelse og tab af blod. Og oven i alt dette var hans ekstreme psykiske smerter, hans intense åndelige spænding, og en frygtelig følelse af menneskelig ensomhed.		187:1.8 (2006.1) As the Master trudged along on the way to the crucifixion, he was very weary; he was nearly exhausted. He had had neither food nor water since the Last Supper at the home of Elijah Mark; neither had he been permitted to enjoy one moment of sleep. In addition, there had been one hearing right after another up to the hour of his condemnation, not to mention the abusive scourgings with their accompanying physical suffering and loss of blood. Superimposed upon all this was his extreme mental anguish, his acute spiritual tension, and a terrible feeling of human loneliness.
187:1.9 (2006.2) Kort tid efter at de var kommet ud gennem porten på vej ud fra byen, mens Jesus vaklede frem bærende på tværbjælken, gav hans fysiske styrke efter og han faldt midlertidigt under vægten af sin tunge byrde. Soldaterne råbte til ham og sparkede ham, men han kunne ikke komme op. Da kaptajnen så dette, og han vidste, hvad Jesus allerede havde udholdt, befalede han soldaterne til at stoppe. Så gav han ordre til en forbipasserende, en vis Simon fra Kyrene, at tage tværbjælken fra Jesu skuldre og tvang ham til at bære den under resten af vejen til Golgata.		187:1.9 (2006.2) Shortly after passing through the gate on the way out of the city, as Jesus staggered on bearing the crossbeam, his physical strength momentarily gave way, and he fell beneath the weight of his heavy burden. The soldiers shouted at him and kicked him, but he could not arise. When the captain saw this, knowing what Jesus had already endured, he commanded the soldiers to desist. Then he ordered a passerby, one Simon from Cyrene, to take the crossbeam from Jesus’ shoulders and compelled him to carry it the rest of the way to Golgotha.
187:1.10 (2006.3) Denne mand Simon var kommet hele vejen fra Kyrene i Nordafrika for at deltage i påske festlighederne. Han var sammen med andre fra Kyrene stoppet lige uden for bymurene og var på vej til tempeltjenesterne i byen, da den romerske kaptajn befalede ham at bære korsets tværbjælke til Jesu kors. Simon dvælede hele tiden under timerne for Mesterens død på korset og talte med mange af hans venner og hans fjender. Efter opstandelsen og før han forlod Jerusalem, blev han en tapper troende i rigets evangelium, og da han vendte hjem, førte han sin familie ind i Himmelriget. Hans to sønner, Alexander og Rufus, blev meget effektive lærere i det nye evangelium i Afrika. Men Simon vidste aldrig, at Jesus, hvis byrde han bar, og den jødiske vejleder, der engang hjalp og viste hans sårede søn venlighed, var den samme person.		187:1.10 (2006.3) This man Simon had come all the way from Cyrene, in northern Africa, to attend the Passover. He was stopping with other Cyrenians just outside the city walls and was on his way to the temple services in the city when the Roman captain commanded him to carry Jesus’ crossbeam. Simon lingered all through the hours of the Master’s death on the cross, talking with many of his friends and with his enemies. After the resurrection and before leaving Jerusalem, he became a valiant believer in the gospel of the kingdom, and when he returned home, he led his family into the heavenly kingdom. His two sons, Alexander and Rufus, became very effective teachers of the new gospel in Africa. But Simon never knew that Jesus, whose burden he bore, and the Jewish tutor who once befriended his injured son, were the same person.
187:1.11 (2006.4) Tiden var lidt over ni, da dødsprocessionen ankom Golgata, og de romerske soldater påtog sig opgaven med at sømme de to røvere og Menneskesønnen fast til deres respektive kors.		187:1.11 (2006.4) It was shortly after nine o’clock when this procession of death arrived at Golgotha, and the Roman soldiers set themselves about the task of nailing the two brigands and the Son of Man to their respective crosses.
2. Korsfæstelsen ^top		2. The Crucifixion ^top
187:2.1 (2006.5) Soldaterne bandt første Mesterens arme med snore til tværbjælken, og derefter naglede de hans hænder fast i træet. Da de havde løftet tværbjælken op på sin plads og efter at de havde naglet den sikkert til korsets opretstående tømmer bandt de hans fødder og naglede dem til træet, ved hjælp af et langt søm, der gennemborede begge fødder. Den opretstående bjælke havde en stor træpind indsat ved den rette højde, der fungerede som en slags sadel, der bar vægten af kroppen. Korset var ikke højt, Mesterens fødder var kun en meter fra jorden. Han var derfor i stand til at høre alt, hvad der blev sagt om ham i hån og kunne tydeligt se udtrykket i ansigtet hos alle dem, der så tankeløst spottede ham. De, der var til stede kunne også nemt høre alt det, Jesus sagde under disse timer af dvælende tortur og langsom død.		187:2.1 (2006.5) The soldiers first bound the Master’s arms with cords to the crossbeam, and then they nailed his hands to the wood. When they had hoisted this crossbeam up on the post, and after they had nailed it securely to the upright timber of the cross, they bound and nailed his feet to the wood, using one long nail to penetrate both feet. The upright timber had a large peg, inserted at the proper height, which served as a sort of saddle for supporting the body weight. The cross was not high, the Master’s feet being only about three feet from the ground. He was therefore able to hear all that was said of him in derision and could plainly see the expression on the faces of all those who so thoughtlessly mocked him. And also could those present easily hear all that Jesus said during these hours of lingering torture and slow death.
187:2.2 (2007.1) Det var skik at fjerne alle tøj fra dem, der skulle korsfæstes, men da jøderne kraftigt modsatte sig den offentlige eksponering af den nøgne menneskelige form, tilvejebragte romerne altid et egnet lændeklæde til alle personer, korsfæstet i Jerusalem. Efter at Jesu tøj var blevet fjernet, blev han således iklædt på denne måde før han blev sat på korset.		187:2.2 (2007.1) It was the custom to remove all clothes from those who were to be crucified, but since the Jews greatly objected to the public exposure of the naked human form, the Romans always provided a suitable loin cloth for all persons crucified at Jerusalem. Accordingly, after Jesus’ clothes had been removed, he was thus garbed before he was put upon the cross.
187:2.3 (2007.2) Korsfæstelse blev anvendt i den hensigt at give en grusom og dvælende langvarig straf, for det tog ofte flere dage før offeret døde. Der var en betydelig stemning mod korsfæstelse i Jerusalem, og der eksisterede et samfund af jødiske kvinder, der altid sendte en repræsentant til korsfæstelserne for at tilbyde ofret at drikke bedøvende vin og dermed reducere hans lidelser. Men da Jesus smagte denne vin tilsat narkotika, nægtede han at drikke det, hvor tørstig han end var. Mesteren besluttede at beholde sin menneskelige bevidsthed indtil den bitre ende. Han ønskede at møde døden, selv i denne grusomme og umenneskelige form og erobre den ved frivilligt at underkaste sig alt, som hørte til menneskets erfaring.		187:2.3 (2007.2) Crucifixion was resorted to in order to provide a cruel and lingering punishment, the victim sometimes not dying for several days. There was considerable sentiment against crucifixion in Jerusalem, and there existed a society of Jewish women who always sent a representative to crucifixions for the purpose of offering drugged wine to the victim in order to lessen his suffering. But when Jesus tasted this narcotized wine, as thirsty as he was, he refused to drink it. The Master chose to retain his human consciousness until the very end. He desired to meet death, even in this cruel and inhuman form, and conquer it by voluntary submission to the full human experience.
187:2.4 (2007.3) Før Jesus blev sat på sit kors, var de to røvere allerede placeret på deres kors alt imens de forbandede og spyttede på deres bødler. Jesu eneste ord, da de naglede ham til tværbjælken var: ”Fader tilgiv dem, for de ved ikke, hvad de gør.” Han ville ikke have været i stand til så barmhjertig og kærligt at gå i forbøn for sine bødler, hvis sådanne tanker af kærlig hengivenhed ikke havde været drivkraften i hele hans liv i uselvisk tjeneste. De livslange idéer, motiver og længsler kommer åbent for dagen i en krise.		187:2.4 (2007.3) Before Jesus was put on his cross, the two brigands had already been placed on their crosses, all the while cursing and spitting upon their executioners. Jesus’ only words, as they nailed him to the crossbeam, were, “Father, forgive them, for they know not what they do.” He could not have so mercifully and lovingly interceded for his executioners if such thoughts of affectionate devotion had not been the mainspring of all his life of unselfish service. The ideas, motives, and longings of a lifetime are openly revealed in a crisis.
187:2.5 (2007.4) Efter at Mesteren var blevet løftet op på korset, naglede kaptajnen navneskiltet over hovedet, og der stod på tre sprog, ”Jesus af Nazaret - Jødernes Konge.” Jøderne var rasende over denne formodede fornærmelse. Men Pilatus var ophidset over deres respektløse måde. Han følte, at han var blevet truet og ydmyget, og han tog til denne metode for at få en smålig hævn. Han kunne have skrevet ”Jesus, en rebel.” Men han vidste meget godt, hvordan disse Jerusalem jøder afskyede selve navnet Nazaret, og han havde besluttet at ydmyge dem på denne måde. Han vidste, at det også ville skære dem lige i hjertet at se denne henrettet Galilæer kaldet ”jødernes konge”.		187:2.5 (2007.4) After the Master was hoisted on the cross, the captain nailed the title up above his head, and it read in three languages, “Jesus of Nazareth—the King of the Jews.” The Jews were infuriated by this believed insult. But Pilate was chafed by their disrespectful manner; he felt he had been intimidated and humiliated, and he took this method of obtaining petty revenge. He could have written “Jesus, a rebel.” But he well knew how these Jerusalem Jews detested the very name of Nazareth, and he was determined thus to humiliate them. He knew that they would also be cut to the very quick by seeing this executed Galilean called “The King of the Jews.”
187:2.6 (2007.5) Da mange af de jødiske ledere blev bekendt med hvordan Pilatus forsøgte at latterliggøre dem, da han placeret denne inskription på Jesu kors, skyndte mange af dem sig ud til Golgata, men de turde ikke forsøge at fjerne den, da de romerske soldater stod vagt. Da de ikke kunne fjerne navneskiltet blandede disse ledere sig med folkemængden og gjorde deres yderste for at opildne hån og latterliggørelse, for at ingen skulle tage titlen alvorlig.		187:2.6 (2007.5) Many of the Jewish leaders, when they learned how Pilate had sought to deride them by placing this inscription on the cross of Jesus, hastened out to Golgotha, but they dared not attempt to remove it since the Roman soldiers were standing on guard. Not being able to remove the title, these leaders mingled with the crowd and did their utmost to incite derision and ridicule, lest any give serious regard to the inscription.
187:2.7 (2007.6) Apostlen Johannes ankom med Jesus mor Maria, Ruth, og Juda til scenen umiddelbart efter at Jesus var blevet løftet på plads på korset, og lige da kaptajnen naglede navneskiltet over Mesterens hoved. Johannes var den eneste af de elleve apostle, der bevidnede korsfæstelsen, og selv var han ikke til stede hele tiden, fordi han løb ind til Jerusalem for at hente sin mor og hendes venner kort efter at han havde bragt Jesu mor til pladsen.		187:2.7 (2007.6) The Apostle John, with Mary the mother of Jesus, Ruth, and Jude, arrived on the scene just after Jesus had been hoisted to his position on the cross, and just as the captain was nailing the title above the Master’s head. John was the only one of the eleven apostles to witness the crucifixion, and even he was not present all of the time since he ran into Jerusalem to bring back his mother and her friends soon after he had brought Jesus’ mother to the scene.
187:2.8 (2007.7) Da Jesus så sin mor, sammen med Johannes og hans bror og søster, smilede han, men sagde ikke noget. Imens de fire soldater, som var udstationeret til Mesterens korsfæstelse, opdelte hans tøj som det som var skik mellem sig, så at en tog sandalerne, en turban, en hoftebæltet og den fjerde tog kappen. Tunikaen blev tilovers, den sømløse beklædningsgenstand, der nåede næsten til knæene, og den ville være blevet opdelt i fire dele, men da soldaterne så, hvilken usædvanlig beklædningsgenstand det var, besluttede de at kaste lod om den. Jesus så på dem, mens de delte hans klæder, og den tankeløse folkemængde hånede ham.		187:2.8 (2007.7) As Jesus saw his mother, with John and his brother and sister, he smiled but said nothing. Meanwhile the four soldiers assigned to the Master’s crucifixion, as was the custom, had divided his clothes among them, one taking the sandals, one the turban, one the girdle, and the fourth the cloak. This left the tunic, or seamless vestment reaching down to near the knees, to be cut up into four pieces, but when the soldiers saw what an unusual garment it was, they decided to cast lots for it. Jesus looked down on them while they divided his garments, and the thoughtless crowd jeered at him.
187:2.9 (2008.1) Det var i orden, at de romerske soldater tog Mesterens tøj. Ellers, hvis hans tilhængere havde fået disse beklædningsgenstande i deres besiddelse, ville de have været fristet til at ty til overtroisk relikvie tilbedelse. Mesteren ønskede at hans tilhængere ikke skulle have noget materielt, der kunne være forbundet med hans liv på jorden. Han ønskede at forlade menneskeheden kun med mindet om et liv viet og dedikeret til det høje åndelige ideal, at være helliget til at gøre Faderens vilje.		187:2.9 (2008.1) It was well that the Roman soldiers took possession of the Master’s clothing. Otherwise, if his followers had gained possession of these garments, they would have been tempted to resort to superstitious relic worship. The Master desired that his followers should have nothing material to associate with his life on earth. He wanted to leave mankind only the memory of a human life dedicated to the high spiritual ideal of being consecrated to doing the Father’s will.
3. De som så korsfæstelsen ^top		3. Those Who Saw the Crucifixion ^top
187:3.1 (2008.2) Klokken var omkring halv ti denne fredag morgen, da Jesus hang på korset. Før klokken elleve var over tusind mennesker forsamlet for at overvære denne forestilling af korsfæstelsen af Menneskesønnen. Gennem disse forfærdelige timer stod et univers usynlige hærskarer i tavshed, mens de stirrede på dette højst usædvanlige fænomen af Skaberen mens han døde de skabtes død, endda selv den højeste uværdige død som en dødsdømt kriminel.		187:3.1 (2008.2) At about half past nine o’clock this Friday morning, Jesus was hung upon the cross. Before eleven o’clock, upward of one thousand persons had assembled to witness this spectacle of the crucifixion of the Son of Man. Throughout these dreadful hours the unseen hosts of a universe stood in silence while they gazed upon this extraordinary phenomenon of the Creator as he was dying the death of the creature, even the most ignoble death of a condemned criminal.
187:3.2 (2008.3) De, der stod nær korset på et eller andet tidspunkt i løbet af korsfæstelsen var Maria, Ruth, Juda, Johannes, Salome (Johannes mor), og en gruppe inderligt troende kvinder, herunder Klopas hustru Maria, der var søster til Jesu mor, Maria Magdalene og Rebecca, tidligere fra Sepphoris. Disse og andre venner af Jesus holdt sig tavse, mens de bevidnede hans store tålmodighed og udholdenhed og stirrede på hans intense lidelser.		187:3.2 (2008.3) Standing near the cross at one time or another during the crucifixion were Mary, Ruth, Jude, John, Salome (John’s mother), and a group of earnest women believers including Mary the wife of Clopas and sister of Jesus’ mother, Mary Magdalene, and Rebecca, onetime of Sepphoris. These and other friends of Jesus held their peace while they witnessed his great patience and fortitude and gazed upon his intense sufferings.
187:3.3 (2008.4) Mange som passerende forbi rystede på hovedet, og sagde hånligt til ham: ”Du, som ville rive templet ned og bygge det op igen på tre dage, frels dig selv. Hvis du er Guds søn, hvorfor kommer du så ikke ned fra dit kors?” På samme måde hånede nogle af jødernes herskere ham og sagde: ”Andre har han frelst, men sig selv kan han ikke frelse.” Andre sagde: ”Hvis du er jødernes konge, kom ned fra korset, og vi vil tro på dig.” Senere, latterliggjort de ham endnu mere og sagde: ”Han stolede på at Gud ville befri ham. Han hævdede selv at være Guds Søn - se på ham nu - korsfæstet mellem to tyve.” Selv de to tyve tilråbte ham og slyngede bebrejdelser over ham.		187:3.3 (2008.4) Many who passed by wagged their heads and, railing at him, said: “You who would destroy the temple and build it again in three days, save yourself. If you are the Son of God, why do you not come down from your cross?” In like manner some of the rulers of the Jews mocked him, saying, “He saved others, but himself he cannot save.” Others said, “If you are the king of the Jews, come down from the cross, and we will believe in you.” And later on they mocked him the more, saying: “He trusted in God to deliver him. He even claimed to be the Son of God—look at him now—crucified between two thieves.” Even the two thieves also railed at him and cast reproach upon him.
187:3.4 (2008.5) Eftersom at Jesus ikke reagerede på deres hån, og da det snart var midt på denne særlige forberedelsesdag, var de fleste af denne spottende og hujende menneskemængde gået deres vej ved halv tolvtiden; forblev mindre end halvtreds personer på pladsen. Soldaterne begyndte at spise deres middagsmåltid og drikke deres billige, sure vin mens de slog sig ned for den lange dødsvagt. Da de drak deres vin tilbød de spottende en skål for Jesus og sagde: ”Sundhed og velstand til jødernes konge!” De var overrasket over, hvor tolerant Mesteren reagerede på deres latterliggørelse og hån.		187:3.4 (2008.5) Inasmuch as Jesus would make no reply to their taunts, and since it was nearing noontime of this special preparation day, by half past eleven o’clock most of the jesting and jeering crowd had gone its way; less than fifty persons remained on the scene. The soldiers now prepared to eat lunch and drink their cheap, sour wine as they settled down for the long deathwatch. As they partook of their wine, they derisively offered a toast to Jesus, saying, “Hail and good fortune! to the king of the Jews.” And they were astonished at the Master’s tolerant regard of their ridicule and mocking.
187:3.5 (2008.6) Da Jesus så dem spise og drikke, så han ned på dem og sagde: ”Jeg tørster.” Da vagtkaptajnen hørte Jesus sige, ”Jeg tørster” tog han noget af vinen fra sin flaske, og satte en mættet svamp på enden af et spyd og løftede den op til Jesus, så han kunne fugte sine sprukne læber.		187:3.5 (2008.6) When Jesus saw them eat and drink, he looked down upon them and said, “I thirst.” When the captain of the guard heard Jesus say, “I thirst,” he took some of the wine from his bottle and, putting the saturated sponge stopper upon the end of a javelin, raised it to Jesus so that he could moisten his parched lips.
187:3.6 (2008.7) Jesus havde til hensigt at leve uden at anvende sin overnaturlige magt, og han valgte ligeledes at dø som en almindelig dødelig på korset. Han havde levet som et menneske, og han ønskede at dø som et menneske - han ønskede at gøre Faderens vilje.		187:3.6 (2008.7) Jesus had purposed to live without resort to his supernatural power, and he likewise elected to die as an ordinary mortal upon the cross. He had lived as a man, and he would die as a man—doing the Father’s will.
4. Tyven på korset ^top		4. The Thief on the Cross ^top
187:4.1 (2008.8) Den ene af røverne råbte til Jesus og sagde: ”Hvis du er Guds søn, hvorfor redder du så ikke dig selv og os” Men, da han havde bebrejdet Jesus sagde den anden tyv, der ofte havde hørt Jesus undervise: ”Har du ingen frygt selv for Gud? Kan du ikke se, at vi lider retfærdigt for hvad vi har gjort, men denne mand lider uretfærdigt? Det ville være bedre for os at søge tilgivelse for vore synder og frelse for vore sjæle.” Da Jesus hørte tyven sige dette, vendte han ansigtet mod ham og smilede bifaldende. Da misdæderen så Jesus ansigt vendte mod sig, samlede han sit mod, pustede på sin flakkende flamme af tro og sagde: ”Herre, husk mig, når du kommer ind i dit rige.” Jesus sagde: ”Sandelig, sandelig, siger jeg til dig: en gang skal du være med mig i Paradiset.”		187:4.1 (2008.8) One of the brigands railed at Jesus, saying, “If you are the Son of God, why do you not save yourself and us?” But when he had reproached Jesus, the other thief, who had many times heard the Master teach, said: “Do you have no fear even of God? Do you not see that we are suffering justly for our deeds, but that this man suffers unjustly? Better that we should seek forgiveness for our sins and salvation for our souls.” When Jesus heard the thief say this, he turned his face toward him and smiled approvingly. When the malefactor saw the face of Jesus turned toward him, he mustered up his courage, fanned the flickering flame of his faith, and said, “Lord, remember me when you come into your kingdom.” And then Jesus said, “Verily, verily, I say to you today, you shall sometime be with me in Paradise.”
187:4.2 (2009.1) Mesteren havde tid til midt under sin voldsomme jordiske død til at lytte til den troende røver, der bekendte sin tro. Da denne tyv rakte ud efter frelse, fandt han befrielse. Mange gange før, havde han følt sig tvunget til at tro på Jesus, men kun i disse sidste timer af bevidsthed, vendte han hele sit hjerte til Mesterens undervisning. Da denne tyv så den måde, hvorpå Jesus mødte døden på korset, kunne han ikke længere modstå den overbevisning, at Menneskesønnen faktisk var Guds Søn.		187:4.2 (2009.1) The Master had time amidst the pangs of mortal death to listen to the faith confession of the believing brigand. When this thief reached out for salvation, he found deliverance. Many times before this he had been constrained to believe in Jesus, but only in these last hours of consciousness did he turn with a whole heart toward the Master’s teaching. When he saw the manner in which Jesus faced death upon the cross, this thief could no longer resist the conviction that this Son of Man was indeed the Son of God.
187:4.3 (2009.2) Under denne episode, da tyven omvendte sig og blev modtaget i riget af Jesus, var apostlen Johannes fraværende, fordi han var gået ind i byen for at bringe sin mor og hendes venner til stedet for korsfæstelsen. Lukas hørte efterfølgende denne historie fra den konverterede romerske vagtkaptajn.		187:4.3 (2009.2) During this episode of the conversion and reception of the thief into the kingdom by Jesus, the Apostle John was absent, having gone into the city to bring his mother and her friends to the scene of the crucifixion. Luke subsequently heard this story from the converted Roman captain of the guard.
187:4.4 (2009.3) Apostlen Johannes fortalte om korsfæstelsen, så som han huskede hændelsen næsten halvfjerds år senere. De øvrige optegnelser var baseret på redegørelser fra den tjenestegørende romerske centurion, som på grund af, hvad han så og hørte senere begyndte at tro på Jesus og gik helt ind i himmelrigets fulde fællesskab på jorden.		187:4.4 (2009.3) The Apostle John told about the crucifixion as he remembered the event two thirds of a century after its occurrence. The other records were based upon the recital of the Roman centurion on duty who, because of what he saw and heard, subsequently believed in Jesus and entered into the full fellowship of the kingdom of heaven on earth.
187:4.5 (2009.4) Den unge mand, den angrende røver, var blevet ført ind i et liv med vold og forseelser af dem, der lovpriste sådan en karriere af røveri som en effektiv patriotisk protest mod politisk undertrykkelse og social uretfærdighed. Og denne form for læring sammen med trangen til eventyr havde fået mange ellers velmenende unge til at deltage i disse dristige røveritogter. Denne unge mand havde set op til Barabbas som en helt. Nu så han, at han havde taget fejl. Her på korset ved siden af så han en virkelig stor mand, en sand helt. Her var en helt, der tændte hans iver, inspirerede hans moralske selvrespekts højeste idéer og vækkede til live alle hans idealer om mod, manddom, og tapperhed. Når han så Jesus væltede der op i hans hjerte en overvældende følelse af kærlighed, loyalitet og ægte storhed.		187:4.5 (2009.4) This young man, the penitent brigand, had been led into a life of violence and wrongdoing by those who extolled such a career of robbery as an effective patriotic protest against political oppression and social injustice. And this sort of teaching, plus the urge for adventure, led many otherwise well-meaning youths to enlist in these daring expeditions of robbery. This young man had looked upon Barabbas as a hero. Now he saw that he had been mistaken. Here on the cross beside him he saw a really great man, a true hero. Here was a hero who fired his zeal and inspired his highest ideas of moral self-respect and quickened all his ideals of courage, manhood, and bravery. In beholding Jesus, there sprang up in his heart an overwhelming sense of love, loyalty, and genuine greatness.
187:4.6 (2009.5) Om nogen anden person i den hujende menneskemængde havde oplevet, at troen blev født i hans sjæl og havde appelleret til nåde af Jesus, ville han være blevet modtaget med den samme kærlige pleje, der blev vist den trofaste røver.		187:4.6 (2009.5) And if any other person among the jeering crowd had experienced the birth of faith within his soul and had appealed to the mercy of Jesus, he would have been received with the same loving consideration that was displayed toward the believing brigand.
187:4.7 (2009.6) Lige efter at den angrende tyv hørte Mesterens løfte om, at de en dag ville mødes i Paradiset, kom Johannes tilbage fra byen, medbringende sin mor og et selskab af næsten en halv snes troende kvinder. Johannes stod nær Jesu mor Maria, og støttede hende. Hendes søn Juda stod på hendes anden side. Da Jesus så ned på denne scene, ved middagstid, sagde han til sin mor: ”Kvinde, se din søn!” Og henvendt til Johannes, sagde han: ”Min søn, se din mor!” Så henvendte han sig til dem begge og sagde: ”Jeg vil have at I gå dig væk fra dette sted.” Johannes og Juda førte Maria bort fra Golgata. Johannes tog Jesu mor til det sted, hvor han holdt til i Jerusalem og skyndte sig derefter tilbage til pladsen for korsfæstelsen. Efter påsken vendte Maria tilbage til Betsaida, hvor hun boede i Johannes hjem under resten af sit naturlige liv. Maria levede ikke et helt år efter Jesu død.		187:4.7 (2009.6) Just after the repentant thief heard the Master’s promise that they should sometime meet in Paradise, John returned from the city, bringing with him his mother and a company of almost a dozen women believers. John took up his position near Mary the mother of Jesus, supporting her. Her son Jude stood on the other side. As Jesus looked down upon this scene, it was noontide, and he said to his mother, “Woman, behold your son!” And speaking to John, he said, “My son, behold your mother!” And then he addressed them both, saying, “I desire that you depart from this place.” And so John and Jude led Mary away from Golgotha. John took the mother of Jesus to the place where he tarried in Jerusalem and then hastened back to the scene of the crucifixion. After the Passover Mary returned to Bethsaida, where she lived at John’s home for the rest of her natural life. Mary did not live quite one year after the death of Jesus.
187:4.8 (2010.1) Da Maria havde forladt stedet trak de andre kvinder sig tilbage i en kort afstand og holdt sig tæt til Jesus, indtil han udåndede på korset, og de var der stadig, da Mesterens krop blev taget ned for at blive placeret i graven.		187:4.8 (2010.1) After Mary left, the other women withdrew for a short distance and remained in attendance upon Jesus until he expired on the cross, and they were yet standing by when the body of the Master was taken down for burial.
5. Den sidste time på korset ^top		5. Last Hour on the Cross ^top
187:5.1 (2010.2) Selv om det var tidligt på året for sådanne fænomener, formørkede himlen kort efter middag, fordi luften var fyldt med fint sand. Befolkningen i Jerusalem vidste, at det betød, at en varm sandstorm nærmede sig fra den arabiske ørken. Før klokken et var himmel så mørkt, at solen var skjult, og resten af de tilstedeværende skyndte sig tilbage til byen. Da Mesteren opgav sit liv hurtigt efter denne time var der færre end tredive mennesker på pladsen: kun de tretten romerske soldater og en gruppe på omkring femten troende. Disse troende var alle kvinder, undtagen to, Juda, Jesu bror og Johannes Zebedæus, der vendte tilbage til scenen lige før Mesteren udåndede.		187:5.1 (2010.2) Although it was early in the season for such a phenomenon, shortly after twelve o’clock the sky darkened by reason of the fine sand in the air. The people of Jerusalem knew that this meant the coming of one of those hot-wind sandstorms from the Arabian Desert. Before one o’clock the sky was so dark the sun was hid, and the remainder of the crowd hastened back to the city. When the Master gave up his life shortly after this hour, less than thirty people were present, only the thirteen Roman soldiers and a group of about fifteen believers. These believers were all women except two, Jude, Jesus’ brother, and John Zebedee, who returned to the scene just before the Master expired.
187:5.2 (2010.3) Kort efter klokken et, midt under den tiltagende mørke voldsomme sandstorm, begyndte Jesus menneskelige bevidsthed at aftage. Hans sidste ord af barmhjertighed, tilgivelse og formaning var blevet talt. Hans sidste ønske - om pleje af sin mor - var kommet til udtryk. I løbet af denne time da døden nærmede tog Jesu menneskesind sin tilflugt til at gentage mange steder i de hebraiske skrifter, især salmerne. Den sidste bevidste tanke hos mennesket Jesus beskæftigede sig med gentagelsen i hans sind af en del af Salmernes Bog nu kendt som den tyvende, enogtyvende og toogtyvende salme. Selvom hans læber ofte bevægede sig, var han for svag til at sige ordene hørbart når disse tekster, som han så godt kendte udenad passere gennem hans sind. Kun et par gange opfangede de stående i nærheden en udtalelse, såsom: ”Jeg ved, at Herren redder sine salvede,” ”Din hånd skal finde alle mine fjender”, ”Min Gud, min Gud, hvorfor har du forladt mig?” Jesus underholdt ikke et øjeblik den mindste tvivl om, at han ikke skulle have levet i overensstemmelse med Faderens vilje, og han tvivlede aldrig på, at han nu overgav sit liv i kødet i overensstemmelse med sin Faders vilje. Han følte ikke, at Faderen havde forladt ham. Han mindede kun i sin aftagende bevidsthed mange steder i skriften, blandt dem den toogtyvende salme som begynder med ordene: ”Min Gud, min Gud, hvorfor har du forladt mig?” Dette var tilfældigvis en af de tre passager, som blev sagt tydeligt nok til at blive forstået af dem, der stod i nærheden.		187:5.2 (2010.3) Shortly after one o’clock, amidst the increasing darkness of the fierce sandstorm, Jesus began to fail in human consciousness. His last words of mercy, forgiveness, and admonition had been spoken. His last wish—concerning the care of his mother—had been expressed. During this hour of approaching death the human mind of Jesus resorted to the repetition of many passages in the Hebrew scriptures, particularly the Psalms. The last conscious thought of the human Jesus was concerned with the repetition in his mind of a portion of the Book of Psalms now known as the twentieth, twenty-first, and twenty-second Psalms. While his lips would often move, he was too weak to utter the words as these passages, which he so well knew by heart, would pass through his mind. Only a few times did those standing by catch some utterance, such as, “I know the Lord will save his anointed,” “Your hand shall find out all my enemies,” and “My God, my God, why have you forsaken me?” Jesus did not for one moment entertain the slightest doubt that he had lived in accordance with the Father’s will; and he never doubted that he was now laying down his life in the flesh in accordance with his Father’s will. He did not feel that the Father had forsaken him; he was merely reciting in his vanishing consciousness many Scriptures, among them this twenty-second Psalm, which begins with “My God, my God, why have you forsaken me?” And this happened to be one of the three passages which were spoken with sufficient clearness to be heard by those standing by.
187:5.3 (2010.4) Det sidste ønske, som den dødelige Jesus fremsagde til sine medmennesker, blev udtalt ved halvtotiden da han for anden gang sagde: ”Jeg tørster”, og den samme vagtkaptajn fugtede igen hans læber med samme svamp, som var blevet gennemblødt i den sure vin, på den tid almindeligvis kaldet vineddike.		187:5.3 (2010.4) The last request which the mortal Jesus made of his fellows was about half past one o’clock when, a second time, he said, “I thirst,” and the same captain of the guard again moistened his lips with the same sponge wet in the sour wine, in those days commonly called vinegar.
187:5.4 (2010.5) Sandstormen voksede i styrke og himlen blev mere og mere formørket. Alligevel var soldaterne og den lille gruppe af troende på pladsen. Soldaterne krøb sammen nær korset og pressede sig tæt sammen for at beskytte sig mod det skærende sand. Johannes mor og de andre holdt vagt et stykke derfra, hvor de havde en vis beskyttelse af en overhængende klippe. Når Mesteren til sidst tog sit sidste åndedrag var der ved foden af hans kors Johannes Zebedæus, hans bror Juda, hans søster Ruth, Maria Magdalene, og Rebecca, tidligere fra Sepphoris.		187:5.4 (2010.5) The sandstorm grew in intensity and the heavens increasingly darkened. Still the soldiers and the small group of believers stood by. The soldiers crouched near the cross, huddled together to protect themselves from the cutting sand. The mother of John and others watched from a distance where they were somewhat sheltered by an overhanging rock. When the Master finally breathed his last, there were present at the foot of his cross John Zebedee, his brother Jude, his sister Ruth, Mary Magdalene, and Rebecca, onetime of Sepphoris.
187:5.5 (2011.1) Klokken var lidt før tre da Jesus råbte med høj røst: ”Det er fuldbragt! Fader, i dine hænder betror jeg min ånd.” Da han havde sagt dette, bøjede han hovedet og opgav livskampen. Da den romerske centurion så, hvordan Jesus døde, slog han sig for brystet og sagde: ”Han var virkelig en retfærdig mand; han må virkelig have været en Guds søn ”, og fra det øjeblik begyndte han at tro på Jesus.		187:5.5 (2011.1) It was just before three o’clock when Jesus, with a loud voice, cried out, “It is finished! Father, into your hands I commend my spirit.” And when he had thus spoken, he bowed his head and gave up the life struggle. When the Roman centurion saw how Jesus died, he smote his breast and said: “This was indeed a righteous man; truly he must have been a Son of God.” And from that hour he began to believe in Jesus.
187:5.6 (2011.2) Jesus døde kongeligt - som han havde levet. Han indrømmede ærligt sit kongedømme og forblev herre over situationen hele den tragiske dag. Han mødte villigt sin vanærende død da han så, at hans apostle var i sikkerhed. Han beherskede klogt Peters heftighed, som førte til bekymringer, og ordnede det så Johannes kunne være i nærheden af ham lige op til slutningen af hans jordiske tilværelse. Han åbenbarede sin sande natur til det morderiske jødernes råd og mindede Pilatus om kilden til hans suveræne myndighed som Guds søn. Han begyndte sin vandring til Golgata med at bære sin egen tværbjælke og afsluttede sin kærlige overdragelse med at overgive sin ånd, som han havde erhvervet som en dødelig, til Paradisfaderen. Efter sådan et liv - og på sådan en død - kunne Mesteren virkelig sige, ”Det er fuldbragt!”		187:5.6 (2011.2) Jesus died royally—as he had lived. He freely admitted his kingship and remained master of the situation throughout the tragic day. He went willingly to his ignominious death, after he had provided for the safety of his chosen apostles. He wisely restrained Peter’s trouble-making violence and provided that John might be near him right up to the end of his mortal existence. He revealed his true nature to the murderous Sanhedrin and reminded Pilate of the source of his sovereign authority as a Son of God. He started out to Golgotha bearing his own crossbeam and finished up his loving bestowal by handing over his spirit of mortal acquirement to the Paradise Father. After such a life—and at such a death—the Master could truly say, “It is finished.”
187:5.7 (2011.3) Fordi det var forberedelsesdagen for både påsken og sabbatten, ønskede jøderne ikke at have kroppene til offentlig beskuelse på Golgata. Derfor gik de til Pilatus og bad om at benknoglerne fra disse tre mænd blev knækket, at de ville blive taget af dage, så de kunne blive taget ned fra deres kors og smidt i nedgravningshullet for kriminelle før solnedgang. Da Pilatus hørte denne anmodning sendte han straks tre soldater for at brække benene på Jesus, og de to røvere for at aflive dem.		187:5.7 (2011.3) Because this was the preparation day for both the Passover and the Sabbath, the Jews did not want these bodies to be exposed on Golgotha. Therefore they went before Pilate asking that the legs of these three men be broken, that they be dispatched, so that they could be taken down from their crosses and cast into the criminal burial pits before sundown. When Pilate heard this request, he forthwith sent three soldiers to break the legs and dispatch Jesus and the two brigands.
187:5.8 (2011.4) Da soldaterne ankom til Golgata, gjorde de efter ordrer sådan med de to tyve, men til deres overraskelse fandt de, at Jesus allerede var død. Men for at sikre, at han virkelig var død gennemborede en af soldaterne hans venstre side med sit spyd. Selv om det var almindeligt for ofrene for korsfæstelsen at overleve på korset selv to eller tre dage, medførte den overvældende følelsesmæssige dødskamp og den intense åndelige smerte hos Jesus en ende på hans liv i kødet på lidt mindre end fem og en halv time.		187:5.8 (2011.4) When these soldiers arrived at Golgotha, they did accordingly to the two thieves, but they found Jesus already dead, much to their surprise. However, in order to make sure of his death, one of the soldiers pierced his left side with his spear. Though it was common for the victims of crucifixion to linger alive upon the cross for even two or three days, the overwhelming emotional agony and the acute spiritual anguish of Jesus brought an end to his mortal life in the flesh in a little less than five and one-half hours.
6. Efter korsfæstelsen ^top		6. After the Crucifixion ^top
187:6.1 (2011.5) Midt i mørket i sandstormen, ved halvfiretiden, sendte David Zebedæus de sidste budbringere ud med nyheden om Mesterens død. Den sidste løber sendt han til Martas og Marias hjem i Betania, hvor han antog at Jesu mor var stoppet med resten af sin familie.		187:6.1 (2011.5) In the midst of the darkness of the sandstorm, about half past three o’clock, David Zebedee sent out the last of the messengers carrying the news of the Master’s death. The last of his runners he dispatched to the home of Martha and Mary in Bethany, where he supposed the mother of Jesus stopped with the rest of her family.
187:6.2 (2011.6) Efter Mesterens død sendte Johannes kvinderne under ledelse af Juda til Elijah Markus hjem, hvor de opholdt sig over sabbatten. Johannes selv, der nu var velkendt af den romerske centurion, forblev på Golgata indtil Josef og Nikodemus ankom til pladsen med en ordre fra Pilatus, der berettigede dem til at tage Jesu legeme i besiddelse.		187:6.2 (2011.6) After the death of the Master, John sent the women, in charge of Jude, to the home of Elijah Mark, where they tarried over the Sabbath day. John himself, being well known by this time to the Roman centurion, remained at Golgotha until Joseph and Nicodemus arrived on the scene with an order from Pilate authorizing them to take possession of the body of Jesus.
187:6.3 (2011.7) Således endte en dag med tragedie og sorg for et stort univers, hvis myriader af intelligenser havde gyset ved det chokerende syn af korsfæstelsen af den menneskelige inkarnation af deres elskede Hersker. De var bedøvet over denne udstilling af de dødeliges afstumpethed og menneskelig perversitet.		187:6.3 (2011.7) Thus ended a day of tragedy and sorrow for a vast universe whose myriads of intelligences had shuddered at the shocking spectacle of the crucifixion of the human incarnation of their beloved Sovereign; they were stunned by this exhibition of mortal callousness and human perversity.