Kapitel 187		Paper 187
Korsfæstelsen		The Crucifixion
187:0.1 (2004.1) EFTER at de to røvere var blevet gjort klar, begyndte soldaterne under ledelse af en centurion at begive sig til stedet for korsfæstelsen. Centurionen, der havde ansvaret for disse tolv soldater, var den samme kaptajn, som havde ført de romerske soldater frem den foregående nat for at arrestere Jesus i Getsemane. Det var romersk skik at tildele fire soldater til hver person, der skulle korsfæstes. De to røvere blev pisket ordentligt, før de blev ført ud for at blive korsfæstet, men Jesus fik ikke yderligere fysisk afstraffelse; kaptajnen mente utvivlsomt, at han allerede var blevet pisket tilstrækkeligt, selv før han blev 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, der blev korsfæstet sammen med Jesus, var Barabbas’ medarbejdere og ville senere være blevet henrettet sammen med deres leder, hvis han ikke var blevet løsladt af Pilatus i forbindelse med påsken. 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) Det, Jesus nu skal til at gøre, underkaste sig døden på korset, gør han af egen fri vilje. Da han forudsagde denne oplevelse, sagde han: “Faderen elsker og opretholder mig, fordi jeg er villig til at give mit liv. Men jeg vil tage det op igen. Ingen tager mit liv fra mig—jeg lægger det fra mig af mig selv. Jeg har autoritet 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) Klokken var lidt i ni denne morgen, da soldaterne førte Jesus fra prætoriet på vej til Golgata. De blev fulgt af mange, som i hemmelighed sympatiserede med Jesus, men de fleste i denne gruppe på to hundrede eller flere var enten hans fjender eller nysgerrige dagdrivere, som blot ønskede at nyde chokket ved at være vidne til korsfæstelserne. Kun nogle 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 dømt til at dø, havde de travlt med deres møde i templet, hvor de diskuterede, hvad der skulle 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 soldaterne forlod prætoriet, lagde de korsbjælken på Jesu skuldre. Det var skik at tvinge den dødsdømte til at bære tværbjælken til korsfæstelsesstedet. En sådan dødsdømt mand bar ikke hele korset, kun dette kortere stykke tømmer. De længere og opretstående stykker tømmer til de tre kors var allerede blevet transporteret til Golgata, og da soldaterne og deres fanger ankom, var de blevet solidt plantet 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 an i processionen med små hvide tavler, hvorpå der med kul var skrevet navnene på forbryderne og arten af de forbrydelser, de var blevet dømt for. For de to tyve havde centurionen opslag med deres navne, og nedenunder var der skrevet det ene ord: “Brigand” Efter at offeret var blevet naglet til korsbjælken og hejst op på sin plads på det opretstående træ, var det skik at nagle denne tavle til toppen af korset, lige over forbryderens hoved, så alle vidner kunne vide, hvilken forbrydelse den dømte var blevet korsfæstet for. Teksten, som centurionen bar for at sætte på Jesu kors, var blevet skrevet af Pilatus selv på latin, græsk og aramæisk, og den lød: “Jesus fra 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 autoriteter, som endnu var til stede, da Pilatus skrev på denne tavle, protesterede kraftigt mod at kalde Jesus for “jødernes konge.” Men Pilatus mindede dem om, at en sådan anklage var en del af den anklage, der førte til hans fordømmelse. Da jøderne så, at de ikke kunne få Pilatus til at ændre mening, bad de om, at det i det mindste blev ændret, så der stod: “Han sagde: “Jeg er jødernes konge.’” Men Pilatus var urokkelig; han ville ikke ændre teksten. Til alle yderligere bønner svarede han blot: “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 rejse til Golgata ad den længste vej, så et stort antal mennesker kunne se den dømte forbryder, men denne dag gik de ad den mest direkte vej til Damaskusporten, som førte ud af byen mod nord, og ved at følge denne vej nåede de snart frem til Golgata, Jerusalems officielle korsfæstelsessted. Bag Golgata lå de riges villaer, og på den anden side af vejen lå mange velhavende jøders grave.		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 afstraffelsesform. Både grækerne og romerne havde lært denne henrettelsesmetode af fønikerne. Selv Herodes, med al sin grusomhed, tyede ikke til korsfæstelse. Romerne korsfæstede aldrig en romersk borger; kun slaver og underkastede folk blev udsat for denne vanærende dødsmetode. Under belejringen af Jerusalem, blot fyrre år efter korsfæstelsen af Jesus, var hele Golgata dækket af tusinder og atter tusinder af kors, hvor blomsten af den jødiske race omkom fra dag til dag. En frygtelig høst af denne dags såede frø.		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) Da dødsprocessionen passerede gennem Jerusalems smalle gader, kunne mange af de ømhjertede jødiske kvinder, som havde hørt Jesu ord om godt humør og medfølelse, og som kendte til hans liv med kærlig tjeneste, ikke lade være med at græde, da de så ham blive ført ud til en så uværdig død. Mens han gik forbi, jamrede og klagede mange af disse kvinder. Og da nogle af dem endda vovede at følge med ved hans side, vendte Mesteren sit hoved mod dem og sagde: “Jerusalems døtre, græd ikke over mig, men græd hellere over jer selv og jeres børn. Mit arbejde er ved at være færdigt—snart går jeg til min Fader—men de frygtelige tider for Jerusalem er lige begyndt. Se, de dage kommer, hvor I skal sige: Velsignede er de ufrugtbare og dem, hvis bryster aldrig har ammet deres børn. I de dage vil I bede bjergenes klipper om at falde ned over jer, så I kan blive befriet fra jeres nøds rædsler.”		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 Jerusalem var virkelig modige, da de viste sympati for Jesus, for det var strengt forbudt at vise venskabelige følelser for en, der blev ført frem til korsfæstelse. Det var tilladt pøblen at håne, spotte og latterliggøre den dødsdømte, men det var ikke tilladt at udtrykke sympati. Selvom Jesus satte pris på sympatitilkendegivelser i denne mørke stund, hvor hans venner gemte sig, ønskede han ikke, at disse godhjertede kvinder skulle pådrage sig myndighedernes mishag ved at vove at vise medfølelse på hans vegne. Selv på et tidspunkt som dette tænkte Jesus ikke meget på sig selv, kun på de forfærdelige tragediedage, der ventede forude 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) Da Mesteren slæbte sig af sted på vejen til korsfæstelsen, var han meget træt; han var næsten udmattet. Han havde hverken fået mad eller vand siden den sidste nadver hjemme hos Elias Markus, og han havde heller ikke fået lov til at sove et øjeblik. Derudover havde der været den ene høring efter den anden op til hans domfældelse, for ikke at nævne de voldsomme piskninger med dertilhørende fysiske lidelser og blodtab. Oven i alt dette kom hans ekstreme mentale kvaler, hans akutte åndelige anspændthed 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 efter at have passeret porten på vej ud af byen, da Jesus vaklede videre med korsbjælken, svigtede hans fysiske styrke et øjeblik, og han faldt under vægten af sin tunge byrde. Soldaterne råbte ad ham og sparkede til ham, men han kunne ikke rejse sig. Da kaptajnen så dette, og han vidste, hvad Jesus allerede havde udholdt, befalede han soldaterne at holde op. Så beordrede han en forbipasserende, en Simon fra Kyrene, til at tage tværbjælken fra Jesu skuldre og tvang ham til at bære den 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 det nordlige Afrika for at deltage i påsken. Han holdt sammen med andre kyrenere lige uden for bymuren og var på vej til tempelgudstjenesten i byen, da den romerske kaptajn beordrede ham til at bære Jesu korsbjælke. Simon blev hængende i alle de timer, hvor Mesteren døde på korset, og talte med mange af hans venner og med hans fjender. Efter opstandelsen og før han forlod Jerusalem, blev han en tapper tilhænger af evangeliet om riget, og da han vendte hjem, førte han sin familie ind i det himmelske rige. Hans to sønner, Alexander og Rufus, blev meget effektive lærere af det nye evangelium i Afrika. Men Simon vidste aldrig, at Jesus, hvis byrde han bar, og den jødiske lærer, som engang blev ven med hans sårede søn, 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) Klokken var kort efter ni, da dødsprocessionen ankom til Golgata, og de romerske soldater gik i gang med at nagle de to røvere og Menneskesønnen 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 først Mesterens arme med snore til tværbjælken, og derefter naglede de hans hænder til træet. Da de havde hejst denne tværbjælke op på stolpen, og efter at de havde sømmet den fast til korsets opretstående tømmer, bandt og sømmede de hans fødder fast til træet med et langt søm, der gik igennem begge fødder. Det opretstående træ havde en stor pind, der var sat i den rette højde, og som fungerede som en slags sadel til at støtte kroppens vægt. Korset var ikke højt, og Mesterens fødder var kun omkring en meter fra jorden. Han kunne derfor høre alt, hvad der blev sagt om ham i hån, og kunne tydeligt se udtrykket i ansigterne på alle dem, der så tankeløst hånede ham. Og de tilstedeværende kunne også nemt høre alt, hvad Jesus sagde i disse timer med 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 alt tøj fra dem, der skulle korsfæstes, men da jøderne havde store indvendinger mod den offentlige eksponering af det nøgne menneske, sørgede romerne altid for et passende lændeklæde til alle personer, der blev korsfæstet i Jerusalem. Efter at Jesus var blevet afklædt, blev han derfor klædt 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 brugt som en grusom og langvarig straf, og nogle gange døde offeret først efter flere dage. Der var stor modstand mod korsfæstelse i Jerusalem, og der fandtes et selskab af jødiske kvinder, som altid sendte en repræsentant til korsfæstelser med det formål at tilbyde bedøvet vin til offeret for at mindske hans lidelser. Men da Jesus smagte denne bedøvede vin, nægtede han at drikke den, så tørstig som han var. Mesteren valgte at beholde sin menneskelige bevidsthed helt til det sidste. Han ønskede at møde døden, selv i denne grusomme og umenneskelige form, og besejre den ved frivilligt at underkaste sig den fulde menneskelige 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 korset, var de to røvere allerede blevet sat på deres kors, mens de bandede og spyttede på deres bødler. Jesus’ eneste ord, da de naglede ham til korsbjælken, var: “Fader, tilgiv dem, for de ved ikke, hvad de gør.” Han kunne ikke have bedt så barmhjertigt og kærligt for sine bødler, hvis sådanne tanker om kærlig hengivenhed ikke havde været drivkraften i hele hans liv i uselvisk tjeneste. Et helt livs ideer, motiver og længsler bliver åbenlyst afsløret 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 hejst op på korset, sømmede kaptajnen titlen op over hans hoved, og der stod på tre sprog: “Jesus af Nazaret—jødernes konge.” Jøderne blev rasende over denne fornærmelse. Men Pilatus var irriteret over deres respektløse opførsel; han følte, at han var blevet skræmt og ydmyget, og han tog denne metode i brug for at få en lille hævn. Han kunne have skrevet “Jesus, en oprører.” Men han vidste godt, hvordan disse jøder i Jerusalem afskyede selve navnet Nazaret, og han var fast besluttet på at ydmyge dem på denne måde. Han vidste, at de også ville blive meget kede af at se denne henrettede galilæer blive kaldt “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) Mange af de jødiske ledere skyndte sig ud til Golgata, da de hørte, hvordan Pilatus havde forsøgt at håne dem ved at sætte denne inskription på Jesu kors, men de turde ikke forsøge at fjerne den, da de romerske soldater stod på vagt. Da de ikke kunne fjerne titlen, blandede disse ledere sig med folkemængden og gjorde deres yderste for at opildne til hån og latterliggørelse, så ingen tog inskriptionen alvorligt.		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 sammen med Maria, Jesu mor, Ruth og Jude til stedet, lige efter at Jesus var blevet hejst op på korset, og lige da kaptajnen var ved at sømme titlen fast over Mesterens hoved. Johannes var den eneste af de elleve apostle, der overværede korsfæstelsen, og selv han var ikke til stede hele tiden, da han løb ind i Jerusalem for at hente sin mor og hendes venner tilbage, kort efter at han havde bragt Jesu mor til stedet.		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 sin bror og søster, smilede han, men sagde ikke noget. I mellemtiden havde de fire soldater, der skulle korsfæste Mesteren, som det var skik, delt hans tøj mellem sig. En tog sandalerne, en turbanen, en bæltet og den fjerde kappen. Det efterlod tunikaen, eller den sømløse klædning, der nåede ned til knæene, til at blive skåret i fire stykker, men da soldaterne så, hvilken usædvanlig beklædningsgenstand det var, besluttede de at trække lod om den. Jesus så ned 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 godt, at de romerske soldater tog Mesterens tøj i besiddelse. Hvis hans tilhængere var kommet i besiddelse af disse klæder, ville de ellers have været fristet til at ty til overtroisk relikviedyrkelse. Mesteren ønskede, at hans tilhængere ikke skulle have noget materielt at forbinde med hans liv på jorden. Han ønskede kun at efterlade menneskeheden mindet om et menneskeliv dedikeret til det høje åndelige ideal om at være indviet 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) Omkring klokken halv ti denne fredag morgen da Jesus blev hængt op på korset. Før klokken elleve havde over tusind mennesker samlet sig for at overvære dette skue af korsfæstelsen af Menneskesønnen. I løbet af disse frygtelige timer stod universets usynlige hærskarer tavse, mens de betragtede dette ekstraordinære fænomen, hvor Skaberen døde skabningens død, selv den mest uværdige død som en dødsdømt forbryder.		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) I nærheden af korset stod på et eller andet tidspunkt under korsfæstelsen Maria, Ruth, Jude, Johannes, Salome (Johannes mor) og en gruppe troende kvinder, deriblandt Maria, Klopas kone og søster til Jesus mor, Maria Magdalene, og Rebecca, der engang var fra Sepphoris. Disse og andre af Jesu venner holdt deres mund, mens de var vidner til hans store tålmodighed og styrke og så 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 af de forbipasserende vippede med hovedet og rakkede ned på ham og sagde: “Du, som vil ødelægge templet og bygge det op igen på tre dage, frels dig selv. Hvis du er Guds søn, hvorfor stiger du så ikke ned fra dit kors?” På samme måde hånede nogle af jødernes herskere ham og sagde: “Han frelste andre, men sig selv kan han ikke frelse.” Andre sagde: “Hvis du er jødernes konge, så kom ned fra korset, og vi vil tro på dig.” Og senere hånede de ham endnu mere og sagde: “Han stolede på, at Gud ville udfri ham. Han hævdede endda at være Guds søn—se ham nu—korsfæstet mellem to tyve.” Selv de to tyve skældte ud på ham og hånede 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) Da Jesus ikke ville svare på deres hån, og da det nærmede sig middagstid på denne særlige forberedelsesdag, var det meste af den spøgefulde og hånlige skare gået sin vej klokken halv tolv; mindre end halvtreds personer var tilbage på stedet. Soldaterne gjorde sig nu klar til at spise frokost og drikke deres billige, sure vin, mens de lagde sig til rette til den lange dødsvagt. Mens de drak deres vin, udbragte de hånligt en skål for Jesus og sagde: “Hil og lykke! til jødernes konge.” Og de var forbløffede over Mesterens tolerance over for 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 den mættede svampeprop på enden af et spyd og rakte det op til Jesus, så han kunne fugte sine udtørrede 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 besluttet sig for at leve uden at bruge sine overnaturlige kræfter, og han valgte også at dø som en almindelig dødelig på korset. Han havde levet som et menneske, og han ville dø som et menneske—ved 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) En af røverne skældte Jesus ud og sagde: “Hvis du er Guds søn, hvorfor frelser du så ikke dig selv og os?” Men da han havde bebrejdet Jesus, sagde den anden tyv, som mange gange havde hørt Mesteren undervise: “Frygter du ikke engang Gud? Kan du ikke se, at vi lider retfærdigt for vores gerninger, men at denne mand lider uretfærdigt? Det er bedre, at vi søger tilgivelse for vores synder og frelse for vores sjæle.” Da Jesus hørte tyven sige dette, vendte han sit ansigt mod ham og smilede anerkendende. Da forbryderen så Jesu ansigt vendt mod ham, tog han mod til sig, tændte sin tros flakkende flamme og sagde: “Herre, husk på mig, når du kommer til dit rige.” Og så sagde Jesus: “Sandelig, sandelig, jeg siger dig i dag, at du engang skal være sammen med mig i Paradis.”		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) Midt i dødens kvaler havde Mesteren tid til at lytte til den troende røvers trosbekendelse. Da denne tyv rakte ud efter frelse, fandt han udfrielse. Mange gange før dette var han blevet tvunget til at tro på Jesus, men først i disse sidste timer af bevidstheden vendte han sig af hele sit hjerte mod Mesterens undervisning. Da han så den måde, hvorpå Jesus så døden i øjnene på korset, kunne tyven ikke længere modstå overbevisningen om, at denne Menneskesøn virkelig 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, hvor Jesus omvender tyven og modtager ham i sit rige, var apostlen Johannes fraværende, da han var taget ind til byen for at bringe sin mor og hendes venner til stedet, hvor korsfæstelsen fandt sted. Lukas hørte efterfølgende denne historie fra den omvendte 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, som han huskede begivenheden to tredjedele af et århundrede efter, at den fandt sted. De andre optegnelser var baseret på beretningen fra den vagthavende romerske centurion, som på grund af det, han så og hørte, efterfølgende troede på Jesus og trådte ind i det fulde fællesskab i Himmeriget 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) Denne unge mand, den angrende røver, var blevet ledt ind i et liv med vold og forseelser af dem, der hyldede en sådan røverkarriere som en effektiv patriotisk protest mod politisk undertrykkelse og social uretfærdighed. Og den slags undervisning, plus trangen til eventyr, fik mange ellers velmenende unge til at melde sig til disse dristige røverekspeditioner. Denne unge mand havde set Barabbas som en helt. Nu så han, at han havde taget fejl. Her på korset ved siden af ham så han en virkelig stor mand, en sand helt. Her var en helt, som tændte hans iver og inspirerede hans højeste ideer om moralsk selvrespekt og satte skub i alle hans idealer om mod, mandighed og tapperhed. Da han så Jesus, opstod der 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) Og hvis en hvilken som helst anden person i den hånende folkemængde havde oplevet troens fødsel i sin sjæl og havde appelleret til Jesu barmhjertighed, ville han være blevet modtaget med den samme kærlige opmærksomhed, som blev udvist over for den troende 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 havde hørt Mesterens løfte om, at de engang skulle mødes i Paradis, vendte Johannes tilbage fra byen og medbragte sin mor og et selskab på næsten et dusin troende kvinder. Johannes stillede sig op ved siden af Maria, Jesu mor, og støttede hende. Hendes søn Jude stod på den anden side. Da Jesus så ned på denne scene, var det middag, og han sagde til sin mor: “Kvinde, se din søn!” Og til Johannes sagde han: “Min søn, se din mor!” Og så henvendte han sig til dem begge og sagde: “Jeg ønsker, at I går bort fra dette sted.” Og så førte Johannes og Jude Maria væk fra Golgata. Johannes tog Jesu mor med til det sted, hvor han opholdt sig i Jerusalem, og skyndte sig derefter tilbage til stedet for korsfæstelsen. Efter påsken vendte Maria tilbage til Betsaida, hvor hun boede i Johannes’ hjem resten af sit liv. Maria levede ikke helt et 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 var gået, trak de andre kvinder sig lidt tilbage og blev hos Jesus, indtil han døde på korset, og de var stadig til stede, da Mesterens lig blev taget ned til begravelse.		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) Selvom det var tidligt på sæsonen for et sådant fænomen, blev himlen mørkere kort efter klokken tolv på grund af det fine sand i luften. Jerusalems indbyggere vidste, at det betød, at en af de varme sandstorme fra den arabiske ørken var på vej. Før klokken et var himlen så mørk, at solen var skjult, og resten af menneskemængden skyndte sig tilbage til byen. Da Mesteren opgav sit liv kort efter denne time, var der mindre end tredive mennesker til stede, kun de tretten romerske soldater og en gruppe på omkring femten troende. Disse troende var alle kvinder på nær to, Jude, Jesus bror, og Johannes Zebedæus, som vendte tilbage til stedet, 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 i det tiltagende mørke fra den voldsomme sandstorm, begyndte Jesus at svigte i menneskets bevidsthed. Hans sidste ord om barmhjertighed, tilgivelse og formaning var blevet sagt. Hans sidste ønske—om at tage sig af sin mor—var blevet udtrykt. I denne time, hvor døden nærmede sig, tyede Jesu menneskelige sind til gentagelser af mange passager i de hebraiske skrifter, især Salmerne. Den sidste bevidste tanke fra mennesket Jesus handlede om gentagelsen i hans sind af en del af Salmernes Bog, der nu er kendt som den tyvende, enogtyvende og toogtyvende salme. Mens hans læber ofte bevægede sig, var han for svag til at udtale ordene, når disse passager, som han så godt kunne udenad, passerede gennem hans sind. Kun nogle få gange opfangede de, der stod ved siden af, nogle ytringer, såsom: “Jeg ved, at Herren vil frelse sin salvede,” “Din hånd skal finde alle mine fjender,” og “Min Gud, min Gud, hvorfor har du forladt mig?” Jesus nærede ikke et øjeblik den mindste tvivl om, at han havde levet i overensstemmelse med Faderens vilje; og han tvivlede aldrig på, at han nu gav sit liv i kødet i overensstemmelse med Faderens vilje. Han følte ikke, at Faderen havde forladt ham; han reciterede blot i sin forsvindende bevidsthed mange skriftsteder, blandt dem denne toogtyvende salme, som begynder med “Min Gud, min Gud, hvorfor har du forladt mig?” Og det var tilfældigvis en af de tre passager, der blev sagt med tilstrækkelig klarhed til at blive hørt af dem, der stod ved siden af.		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) Den sidste anmodning, som den dødelige Jesus kom med til sine medmennesker, var omkring klokken halv et, da han for anden gang sagde: “Jeg tørster,” og den samme vagtkaptajn fugtede igen hans læber med den samme svamp, der var fugtet med den sure vin, som dengang blev kaldt 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 tog til i styrke, og himlen blev stadig mørkere. Alligevel stod soldaterne og den lille gruppe troende klar. Soldaterne sad på hug nær korset og krøb sammen for at beskytte sig mod det skærende sand. Johannes mor og andre så til på afstand, hvor de var i nogenlunde læ af en udhængende klippe. Da Mesteren endelig udåndede, var der ved foden af hans kors Johannes Zebedæus, hans bror Jude, hans søster Ruth, Maria Magdalene og Rebecca, engang fra Sepphoris, til stede.		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 i tre, da Jesus med høj røst råbte: “Det er fuldbragt! Fader, i dine hænder overgiver jeg min ånd.” Og da han havde talt sådan, bøjede han hovedet og opgav livskampen. Da den romerske centurion så, hvordan Jesus døde, slog han sig for brystet og sagde: “Dette var sandelig en retfærdig mand; han må virkelig have været Guds søn.” Og fra den time 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 frit sit kongedømme og forblev herre over situationen hele den tragiske dag. Han gik villigt ind til sin skændige død, efter at han havde sørget for sine udvalgte apostles sikkerhed. Han lagde klogeligt en dæmper på Peters voldsomme problemer og sørgede for, at Johannes kunne være i nærheden af ham lige til slutningen af hans dødelige eksistens. Han afslørede sin sande natur for det morderiske jødiske råd og mindede Pilatus om kilden til sin suveræne autoritet som Guds søn. Han begav sig af sted til Golgata med sin egen korsbjælke og afsluttede sin kærlige overdragelse ved at overdrage sin ånd af dødelig erhvervelse til Paradisets Fader. Efter et sådant liv—og ved en sådan død—kunne Mesteren i sandhed 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 dette var forberedelsesdagen for både påsken og sabbatten, ønskede jøderne ikke, at disse lig skulle udstilles på Golgata. Derfor gik de til Pilatus og bad om, at disse tre mænds ben blev brækket, at de blev sendt væk, så de kunne blive taget ned fra deres kors og kastet i forbrydergravene inden solnedgang. Da Pilatus hørte denne anmodning, sendte han straks tre soldater af sted for at brække benene på Jesus og de to røvere og sende dem af sted.		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 det samme med de to tyve, men til deres store overraskelse fandt de Jesus død. Men for at sikre sig, at han var død, gennemborede en af soldaterne hans venstre side med sit spyd. Selvom det var almindeligt, at ofre for korsfæstelse blev hængende i live på korset i to eller tre dage, gjorde Jesu overvældende følelsesmæssige smerte og akutte åndelige kvaler en ende på hans jordiske liv i kødet på lidt mindre end fem 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 sandstormens mørke, omkring klokken halv fire, sendte David Zebedæus de sidste budbringere ud med nyheden om Mesterens død. Den sidste af sine løbere sendte han til Martas og Marias hjem i Betania, hvor han formodede, at Jesu mor opholdt sig 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, som under ledelse af Jude, til Elias Markus’ hjem, hvor de opholdt sig sabbatten over. Johannes selv, som på dette tidspunkt var velkendt af den romerske centurion, blev på Golgata, indtil Josef og Nikodemus ankom til stedet med en ordre fra Pilatus, der gav dem tilladelse 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 sluttede en dag med tragedie og sorg for et stort univers, hvis myriader af intelligenser havde gyst ved det chokerende syn af korsfæstelsen af den menneskelige inkarnation af deres elskede hersker; de var lamslåede over denne udstilling af dødelig 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.