186. Kiri		Paper 186
Vahetult enne ristilöömist		Just Before the Crucifixion
186:0.1 (1997.1) KUI Jeesus ja tema süüdistajad olid Herodese juurde minemas, pöördus Meister apostel Johannese poole ja ütles: „Johannes, sa ei saa minu heaks enam midagi teha. Mine mu ema juurde ja too ta siia, et ta enne mu surma mind näeks.” Meistri palvet kuulnud, oli Johannesele küll vastumeelt teda vaenlaste sekka üksi jätta, kuid ta kiirustas Betaaniasse, kus surnuist üles äratatud Laatsaruse õdede Marta ja Maarja majja oli ootama kogunenud kogu Jeesuse pere.		186:0.1 (1997.1) AS JESUS and his accusers started off to see Herod, the Master turned to the Apostle John and said: “John, you can do no more for me. Go to my mother and bring her to see me ere I die.” When John heard his Master’s request, although reluctant to leave him alone among his enemies, he hastened off to Bethany, where the entire family of Jesus was assembled in waiting at the home of Martha and Mary, the sisters of Lazarus whom Jesus raised from the dead.
186:0.2 (1997.2) Sõnumitoojad olid hommikul mitu korda Martale ja Maarjale kohtumõistmise käigu kohta uudiseid toonud. Kuid Jeesuse perekond jõudis Betaaniasse alles mõni minut enne seda, kui Johannes saabus Meistri sooviga näha enne surma oma ema. Kui Johannes Sebedeus oli neile rääkinud kõigest, mis pärast Jeesuse kesköist vahistamist oli juhtunud, läks Maarja kohe Johannesega kaasa oma vanimat poega vaatama. Selleks ajaks kui Maarja ja Johannes linna jõudsid, oli Jeesus Rooma sõdurite saatel, kes pidid ta risti lööma, juba Kolgatale jõudnud.		186:0.2 (1997.2) Several times during the morning, messengers had brought news to Martha and Mary concerning the progress of Jesus’ trial. But the family of Jesus did not reach Bethany until just a few minutes before John arrived bearing the request of Jesus to see his mother before he was put to death. After John Zebedee had told them all that had happened since the midnight arrest of Jesus, Mary his mother went at once in the company of John to see her eldest son. By the time Mary and John reached the city, Jesus, accompanied by the Roman soldiers who were to crucify him, had already arrived at Golgotha.
186:0.3 (1997.3) Kui Jeesuse ema Maarja asus koos Johannesega teele, et oma poega näha, keeldus ka Meistri õde Rutt ülejäänud pereliikmetega maha jäämast. Et ta oli kindlalt otsustanud oma emaga kaasa minna, ühines temaga ka vend Juudas. Ülejäänud perekonnaliikmed jäid Betaaniasse Jaakobuse hoole alla ning Taavet Sebedeuse sõnumitoojad tõid neile peaaegu iga tund teateid selle kohta, kuidas nende vanima venna Jeesus Naatsaretlase surmasaatmisega seotud kohutavad toimingud kulgevad.		186:0.3 (1997.3) When Mary the mother of Jesus started out with John to go to her son, his sister Ruth refused to remain behind with the rest of the family. Since she was determined to accompany her mother, her brother Jude went with her. The rest of the Master’s family remained in Bethany under the direction of James, and almost every hour the messengers of David Zebedee brought them reports concerning the progress of that terrible business of putting to death their eldest brother, Jesus of Nazareth.
1. Juudas Iskarioti lõpp ^top		1. The End of Judas Iscariot ^top
186:1.1 (1997.4) Jeesuse ülekuulamine Pilatuse ees lõppes reede hommikul kella poole kaheksa paiku, kui Meister anti Rooma sõdurite valve alla, kes pidid ta risti lööma. Niipea kui roomlased Jeesuse enda hoolde võtsid, läks juudi valvurite kapten oma meestega templi keskusesse. Ülempreester ja tema Suurkohtu liikmetest kaaslased tulid kohe valvurite kannul ning siirdusid otse oma tavalisse kooskäimispaika, templi tahutud kividest saali. Siin ootasid neid ees paljud teised Suurkohtu liikmed, kes tahtsid teada, mis Jeesusega oli tehtud. Kui Kaifas parajasti Jeesuse ülekuulamisest ja süüdimõistmisest Suurkohtule aru andis, ilmus nende ette Juudas, kes nõudis tasu oma osa eest Meistri vahistamises ja surmamõistmises.		186:1.1 (1997.4) It was about half past eight o’clock this Friday morning when the hearing of Jesus before Pilate was ended and the Master was placed in the custody of the Roman soldiers who were to crucify him. As soon as the Romans took possession of Jesus, the captain of the Jewish guards marched with his men back to their temple headquarters. The chief priest and his Sanhedrist associates followed close behind the guards, going directly to their usual meeting place in the hall of hewn stone in the temple. Here they found many other members of the Sanhedrin waiting to learn what had been done with Jesus. As Caiaphas was engaged in making his report to the Sanhedrin regarding the trial and condemnation of Jesus, Judas appeared before them to claim his reward for the part he had played in his Master’s arrest and sentence of death.
186:1.2 (1997.5) Kõik need juudid jälestasid Juudast, nad suhtusid reeturisse ülima põlgusega. Kogu Jeesuse üle toimunud kohtumõistmise aja Kaifase ja hiljem Pilatuse ees oli Juudas oma reeturliku käitumise pärast südametunnistusepiinu tundnud. Ja tasapisi hakkasid kahanema ka tema ootused tasu suhtes, mida ta Jeesuse äraandjana oma teenete eest lootis saada. Talle ei meeldinud juudi ametimeeste jahedus ja tõrjuvus, ent ta lootis siiski oma argpüksliku käitumise eest heldesti tasutud saada. Ta ootas, et teda kutsutaks Suurkohtu täiskogu ette, kus ta kuuleks ülistusi ja kohaseid austusavaldusi teene eest, mis ta enda arvates oma rahvale oli osutanud. Seepärast võib ette kujutada selle enesekeskse reeturi suurt üllatust, kui ülempreestri teener koputas talle õlale, kutsus ta saalist välja kõrvale ja ütles: „Juudas, mind määrati sulle Jeesuse reetmise eest tasuma. Siin on su palk.” Ja seda öeldes andis Kaifase teener Juudale koti kolmekümne hõbeseekliga — mis oli tol ajal hea ja terve orja hind.		186:1.2 (1997.5) All of these Jews loathed Judas; they looked upon the betrayer with only feelings of utter contempt. Throughout the trial of Jesus before Caiaphas and during his appearance before Pilate, Judas was pricked in his conscience about his traitorous conduct. And he was also beginning to become somewhat disillusioned regarding the reward he was to receive as payment for his services as Jesus’ betrayer. He did not like the coolness and aloofness of the Jewish authorities; nevertheless, he expected to be liberally rewarded for his cowardly conduct. He anticipated being called before the full meeting of the Sanhedrin and there hearing himself eulogized while they conferred upon him suitable honors in token of the great service which he flattered himself he had rendered his nation. Imagine, therefore, the great surprise of this egotistic traitor when a servant of the high priest, tapping him on the shoulder, called him just outside the hall and said: “Judas, I have been appointed to pay you for the betrayal of Jesus. Here is your reward.” And thus speaking, the servant of Caiaphas handed Judas a bag containing thirty pieces of silver—the current price of a good, healthy slave.
186:1.3 (1998.1) Juudas oli vapustatud, lausa sõnatu. Ta tormas tagasi, et saali siseneda, kuid uksehoidja tõkestas tal tee. Ta tahtis Suurkohtu poole pöörduda, aga teda ei lastud sisse. Juudas ei suutnud uskuda, et need juudi valitsejad lasid tal oma sõbrad ja oma Meistri reeta ning pakkusid seejärel tasuks kolmekümmet hõbeseeklit. Ta tundis end alandatuna, tema illusioonid olid purustatud ja ta oli ülimalt rusutud. Ta lahkus templist otsekui transis. Rahakoti poetas ta automaatselt oma sügavasse taskusse, samasse taskusse, kus ta oli nii kaua hoidnud kotti apostlite rahaga. Ja ta järgnes läbi linna rahvahulgale, kes oli teel ristilöömist vaatama.		186:1.3 (1998.1) Judas was stunned, dumfounded. He rushed back to enter the hall but was debarred by the doorkeeper. He wanted to appeal to the Sanhedrin, but they would not admit him. Judas could not believe that these rulers of the Jews would allow him to betray his friends and his Master and then offer him as a reward thirty pieces of silver. He was humiliated, disillusioned, and utterly crushed. He walked away from the temple, as it were, in a trance. He automatically dropped the money bag in his deep pocket, that same pocket wherein he had so long carried the bag containing the apostolic funds. And he wandered out through the city after the crowds who were on their way to witness the crucifixions.
186:1.4 (1998.2) Juudas nägi kaugelt, kuidas rist, millele Jeesus oli naelutatud, üles tõsteti, ning seda näinud, tormas templisse tagasi, trügis jõuga uksehoidjast mööda Suurkohtu ette, kes ikka veel oma istungit pidas. Reetur oli peaaegu hingetu ja suures segaduses, kuid suutis veel kogelda: „Ma olen patustanud, sest olen reetnud süütu vere. Te olete mind solvanud. Olete pakkunud mulle tasuks minu teo eest raha — ühe orja hinna. Ma kahetsen, et seda tegin; siin on teie raha. Ma tahan sellest süüst vabaneda.”		186:1.4 (1998.2) From a distance Judas saw them raise the cross piece with Jesus nailed thereon, and upon sight of this he rushed back to the temple and, forcing his way past the doorkeeper, found himself standing in the presence of the Sanhedrin, which was still in session. The betrayer was well-nigh breathless and highly distraught, but he managed to stammer out these words: “I have sinned in that I have betrayed innocent blood. You have insulted me. You have offered me as a reward for my service, money—the price of a slave. I repent that I have done this; here is your money. I want to escape the guilt of this deed.”
186:1.5 (1998.3) Kui juutide valitsejad Juuda sõnu kuulsid, irvitasid nad tema üle. Üks neist, kes istus Juuda lähedal, andis talle märku saalist lahkuda, sõnades: „Roomlased on sinu Meistri juba hukanud, miks peaks sinu süü meid huvitama? Hoolitse selle eest ise — ja tee, et minema saad!”		186:1.5 (1998.3) When the rulers of the Jews heard Judas, they scoffed at him. One of them sitting near where Judas stood, motioned that he should leave the hall and said: “Your Master has already been put to death by the Romans, and as for your guilt, what is that to us? See you to that—and begone!”
186:1.6 (1998.4) Suurkohtu saalist lahkudes võttis Juudas kotist kolmkümmend hõbeseeklit ja viskas need templipõrandale laiali. Templist lahkudes oli äraandja lausa endast väljas. Juudas oli aru saamas patu tõelisest olemusest. Kadunud oli kogu selle pahateo võlu ja lumm ning joobumus sellest. Nüüd seisis pahategija üksi, silmitsi oma illusioonid kaotanud ja pettunud hinge kohtuotsusega. Patu sooritamine oli lummav ja seiklusrikas, kuid nüüd tuli tal olla vastakuti selle tagajärjega — paljaste ja ebaromantiliste faktidega.		186:1.6 (1998.4) As Judas left the Sanhedrin chamber, he removed the thirty pieces of silver from the bag and threw them broadcast over the temple floor. When the betrayer left the temple, he was almost beside himself. Judas was now passing through the experience of the realization of the true nature of sin. All the glamor, fascination, and intoxication of wrongdoing had vanished. Now the evildoer stood alone and face to face with the judgment verdict of his disillusioned and disappointed soul. Sin was bewitching and adventurous in the committing, but now must the harvest of the naked and unromantic facts be faced.
186:1.7 (1998.5) Kunagine maapealse taevariigi saadik kõndis nüüd Jeruusalemma tänavail hüljatuna ja üksi. Tema ahastus oli meeleheitlik ja peaaegu täielik. Ta eksles läbi linna väljapoole linnamüüre, Hinnomi oru kohutavasse üksildusse, kus ronis järskudest kaljudest üles, võttis oma rüült vöö, sidus selle ühe otsa väikese puu külge ja teise oma kaela ümber ning hüppas kuristikku. Enne kui ta suri, andis tema närviliste käte seotud sõlm järele ja äraandja keha purunes vastu teravaid kaljunukke.		186:1.7 (1998.5) This onetime ambassador of the kingdom of heaven on earth now walked through the streets of Jerusalem, forsaken and alone. His despair was desperate and well-nigh absolute. On he journeyed through the city and outside the walls, on down into the terrible solitude of the valley of Hinnom, where he climbed up the steep rocks and, taking the girdle of his cloak, fastened one end to a small tree, tied the other about his neck, and cast himself over the precipice. Ere he was dead, the knot which his nervous hands had tied gave way, and the betrayer’s body was dashed to pieces as it fell on the jagged rocks below.
2. Meistri suhtumine ^top		2. The Master’s Attitude ^top
186:2.1 (1999.1) Kui Jeesus vahistati, teadis ta, et tema töö maa peal sureliku inimesena on lõpule jõudnud. Ta sai selgesti aru, missugust surma sureb, ja tema üle peetava niinimetatud kohtumõistmise üksikasjad huvitasid teda vähe.		186:2.1 (1999.1) When Jesus was arrested, he knew that his work on earth, in the likeness of mortal flesh, was finished. He fully understood the sort of death he would die, and he was little concerned with the details of his so-called trials.
186:2.2 (1999.2) Enne Suurkohtu liikmete poolt korraldatud kohtuistungit keeldus Jeesus valet vandunud tunnistajate tunnistustele vastamast. Temalt saadi alati vastus ainult ühele küsimusele, olenemata sellest, kas selle oli esitanud sõber või vaenlane — küsimusele, mis puudutas tema maise missiooni olemust ja jumalikkust. Kui talt küsiti, kas ta on Jumala Poeg, vastas ta alati. Uudishimuliku ja õela Herodese juuresolekul keeldus ta visalt suud avamast. Pilatuse ees rääkis ta vaid siis, kui tema sõnad võisid aidata Pilatusel või mõnel teisel siiral inimesel paremini tõde ära tunda. Jeesus oli oma apostlitele õpetanud, et pärleid sigade ette heita on asjatu, ja nüüd julges ta oma õpetust ka tegelikkuses rakendada. Tema käitumine neil hetkedel oli parim näide inimloomuse kannatlikust alistuvusest, millega liitus jumaliku olemuse majesteetlik vaikus ja pühalik väärikus. Ta oli täiesti valmis arutama Pilatusega kõiki küsimusi, mis olid seotud tema vastu esitatud poliitiliste süüdistustega — ükskõik millist küsimust, mis tema arvates maavalitseja pädevusse kuulus.		186:2.2 (1999.2) Before the Sanhedrist court Jesus declined to make replies to the testimony of perjured witnesses. There was but one question which would always elicit an answer, whether asked by friend or foe, and that was the one concerning the nature and divinity of his mission on earth. When asked if he were the Son of God, he unfailingly made reply. He steadfastly refused to speak when in the presence of the curious and wicked Herod. Before Pilate he spoke only when he thought that Pilate or some other sincere person might be helped to a better knowledge of the truth by what he said. Jesus had taught his apostles the uselessness of casting their pearls before swine, and he now dared to practice what he had taught. His conduct at this time exemplified the patient submission of the human nature coupled with the majestic silence and solemn dignity of the divine nature. He was altogether willing to discuss with Pilate any question related to the political charges brought against him—any question which he recognized as belonging to the governor’s jurisdiction.
186:2.3 (1999.3) Jeesus oli veendunud, et Isa soovis tema alistumist kõigi teiste surelike loodudolendite kombel inimeste maailmas loomulikule ja tavapärasele sündmusteahelale, ning keeldus seepärast rakendamast oma sotsiaalselt lühinägelike ja vaimupimedate kaassurelike intriigide tagajärgede mõjutamiseks isegi oma puhtinimlikku veenmisoskust. Jeesus küll elas ja suri Urantial, aga kogu tema inimlik elutee oli algusest lõpuni vaatepilt, mis pidi mõjutama ja õpetama kogu tema loodud ja katkematult alal hoitud universumi.		186:2.3 (1999.3) Jesus was convinced that it was the will of the Father that he submit himself to the natural and ordinary course of human events just as every other mortal creature must, and therefore he refused to employ even his purely human powers of persuasive eloquence to influence the outcome of the machinations of his socially nearsighted and spiritually blinded fellow mortals. Although Jesus lived and died on Urantia, his whole human career, from first to last, was a spectacle designed to influence and instruct the entire universe of his creation and unceasing upholding.
186:2.4 (1999.4) Need lühinägelikud juudid nõudsid sündsusetu lärmakusega Meistri surma, seevastu tema seisis seal kohutavas vaikuses ühe rahva — tema enda maise isa rahva — surmastseeni jälgides.		186:2.4 (1999.4) These shortsighted Jews clamored unseemlily for the Master’s death while he stood there in awful silence looking upon the death scene of a nation—his earthly father’s own people.
186:2.5 (1999.5) Jeesus oli omandanud iseloomu, mis suutis jätkuvate tarbetute solvangutega silmitsi seistes meelerahu säilitada ja oma väärikuse maksma panna. Teda ei hirmutanud miski. Kui Hannase teener teda algul ründas, märkis ta ainult, et tuleks kutsuda tunnistajad, kes korrakohaselt tema vastu tunnistaksid.		186:2.5 (1999.5) Jesus had acquired that type of human character which could preserve its composure and assert its dignity in the face of continued and gratuitous insult. He could not be intimidated. When first assaulted by the servant of Annas, he had only suggested the propriety of calling witnesses who might duly testify against him.
186:2.6 (1999.6) Niinimetatud kohtumõistmist Pilatuse ees algusest lõpuni pealt vaadanud taevaväed pidid kirjeldama seda kogu universumile kui stseeni „Pilatus Jeesuse kohtu ees”.		186:2.6 (1999.6) From first to last, in his so-called trial before Pilate, the onlooking celestial hosts could not refrain from broadcasting to the universe the depiction of the scene of “Pilate on trial before Jesus.”
186:2.7 (1999.7) Kui Kaifase ees olid kõik valetunnistused kokku varisenud, ei kõhelnud Jeesus vastamast ülempreestri küsimusele, tunnistades ise seda, mille alusel nad tahtsid teda jumalateotuses süüdi mõista.		186:2.7 (1999.7) When before Caiaphas, and when all the perjured testimony had broken down, Jesus did not hesitate to answer the question of the chief priest, thereby providing in his own testimony that which they desired as a basis for convicting him of blasphemy.
186:2.8 (1999.8) Meister ei ilmutanud Pilatuse heasoovlike, kuid loidude katsete vastu teda vabastada kordagi vähimatki huvi. Ta tundis Pilatusele tõesti kaasa ja püüdis siiralt tema tumedat meelt valgustada. Kõigisse Rooma maavalitseja üleskutsetesse, et juudid loobuksid Jeesuse vastu esitatud kuriteosüüdistustest, suhtus ta täiesti ükskõikselt. Kogu selle kurva katsumuse aja käitus ta lihtsa väärikuse ja tagasihoidliku majesteetlikkusega. Ta ei pannud kahtluse alla isegi oma tulevaste mõrvarite siirust, kui need küsisid, kas ta on „juutide kuningas”. Vaid väga väheste täpsustustega võttis ta selle nimetuse omaks, teades, et ehkki nad on otsustanud ta tagasi lükata, jääb tema nende rahva viimaseks tõeliseks juhiks, ja just vaimses mõttes.		186:2.8 (1999.8) The Master never displayed the least interest in Pilate’s well-meant but halfhearted efforts to effect his release. He really pitied Pilate and sincerely endeavored to enlighten his darkened mind. He was wholly passive to all the Roman governor’s appeals to the Jews to withdraw their criminal charges against him. Throughout the whole sorrowful ordeal he bore himself with simple dignity and unostentatious majesty. He would not so much as cast reflections of insincerity upon his would-be murderers when they asked if he were “king of the Jews.” With but little qualifying explanation he accepted the designation, knowing that, while they had chosen to reject him, he would be the last to afford them real national leadership, even in a spiritual sense.
186:2.9 (2000.1) Jeesus ei rääkinud nende kohtuistungite ajal peaaegu midagi, kuid tema vähestest sõnadest piisas, et näidata kõigile surelikele, milline täiuslik inimloomus võib välja kujuneda partnerluses Jumalaga, ja ilmutada kogu universumile, kuidas Jumal saab avalduda loodud-olendi elus, kui loodud-olend tõesti otsustab Isa tahet täita ja elava Jumala aktiivseks pojaks saada.		186:2.9 (2000.1) Jesus said little during these trials, but he said enough to show all mortals the kind of human character man can perfect in partnership with God and to reveal to all the universe the manner in which God can become manifest in the life of the creature when such a creature truly chooses to do the will of the Father, thus becoming an active son of the living God.
186:2.10 (2000.2) Tema armastuse teadmatute surelike vastu tõi täielikult esile kannatlikkus ja suur enesevalitsemine tooreste sõdurite ja mõtlematute teenrite pilgete, hoopide ja tõugete all. Ta isegi ei vihastanud, kui nad ta silmad kinni sidusid ja teda näkku lüües pilkavalt hüüdsid: „Kuuluta meile, kes see oli, kes sind lõi.”		186:2.10 (2000.2) His love for ignorant mortals is fully disclosed by his patience and great self-possession in the face of the jeers, blows, and buffetings of the coarse soldiers and the unthinking servants. He was not even angry when they blindfolded him and, derisively striking him in the face, exclaimed: “Prophesy to us who it was that struck you.”
186:2.11 (2000.3) Pilatus ei teadnud isegi oma sõnades sisalduva tõe määra, kui ta Jeesust pärast piitsutamist rahvahulga ette tuues hüüdis: „Ennäe inimest!” Hirmust haaratud Rooma maavalitseja ei osanud tõesti aimata, et universum vaatas sel hetkel hinge pidades seda ainulaadset vaatepilti oma armastatud Suveräänist, kes pidi taluma oma pimestatud ja allakäinud surelike alamate mõnituste ja hoopide alandust. Ning Pilatuse sõnad kajasid kõikjalt Nebadonist tagasi: „Ennäe Jumalat ja inimest!” Sellest päevast saadik on loendamatud miljonid vaadanud seda inimest ja Havona Jumal, universumite universumi kõrgeim valitseja, peab meest Naatsaretist selle aja ja ruumi kohaliku universumi surelike loodud-olendite ideaaliks. Kogu oma võrratu elu ilmutas ta alati inimesele Jumalat. Nüüd, neis oma sureliku elujärgu viimastes episoodides ja sellele järgnenud surmas ilmutas ta uuesti ja liigutavalt inimest Jumalale.		186:2.11 (2000.3) Pilate spoke more truly than he knew when, after Jesus had been scourged, he presented him before the multitude, exclaiming, “Behold the man!” Indeed, the fear-ridden Roman governor little dreamed that at just that moment the universe stood at attention, gazing upon this unique scene of its beloved Sovereign thus subjected in humiliation to the taunts and blows of his darkened and degraded mortal subjects. And as Pilate spoke, there echoed throughout all Nebadon, “Behold God and man!” Throughout a universe, untold millions have ever since that day continued to behold that man, while the God of Havona, the supreme ruler of the universe of universes, accepts the man of Nazareth as the satisfaction of the ideal of the mortal creatures of this local universe of time and space. In his matchless life he never failed to reveal God to man. Now, in these final episodes of his mortal career and in his subsequent death, he made a new and touching revelation of man to God.
3. Usaldusväärne Taavet Sebedeus ^top		3. The Dependable David Zebedee ^top
186:3.1 (2000.4) Varsti pärast seda, kui Jeesus oli pärast ülekuulamist Pilatuse ees Rooma sõduritele üle antud, kiirustas templivalvurite salk Ketsemani Meistri poolehoidjaid laiali ajama või vahistama. Ent poolehoidjad olid juba ammu enne nende saabumist laiali läinud. Apostlid olid taandunud valitud peidupaikadesse, kreeklased hargnenud erinevatesse Jeruusalemma kodudesse; ka ülejäänud jüngrid olid kadunud. Taavet Sebedeus oligi arvanud, et Jeesuse vaenlased tulevad tagasi, seepärast viis ta juba varakult viis-kuus telki jäärakust üles kohta, kus Meister oli nii sageli omaette palvetamas ja palveldamas käinud. Ta tahtis siin peidus olla ja samal ajal oma sõnumitoojate keskust või koordineerimispunkti pidada. Vaevalt oli Taavet laagrist lahkunud, kui saabusidki templivalvurid. Leidmata kedagi eest, leppisid nad laagri mahapõletamisega ja kiirustasid templisse tagasi. Nende ettekannet kuuldes tõdes Suurkohus rahuloluga, et Jeesuse poolehoidjad on hirmunud ja alistunud ega ole mingit ohtu, et puhkeb mäss või Jeesust püütakse hukkajate käest päästa. Lõpuks ometi said nad kergemalt hingata ja nii läksid nad laiali, igaüks oma teed, paasapühaks valmistuma.		186:3.1 (2000.4) Shortly after Jesus was turned over to the Roman soldiers at the conclusion of the hearing before Pilate, a detachment of the temple guards hastened out to Gethsemane to disperse or arrest the followers of the Master. But long before their arrival these followers had scattered. The apostles had retired to designated hiding places; the Greeks had separated and gone to various homes in Jerusalem; the other disciples had likewise disappeared. David Zebedee believed that Jesus’ enemies would return; so he early removed some five or six tents up the ravine near where the Master so often retired to pray and worship. Here he proposed to hide and at the same time maintain a center, or co-ordinating station, for his messenger service. David had hardly left the camp when the temple guards arrived. Finding no one there, they contented themselves with burning the camp and then hastened back to the temple. On hearing their report, the Sanhedrin was satisfied that the followers of Jesus were so thoroughly frightened and subdued that there would be no danger of an uprising or any attempt to rescue Jesus from the hands of his executioners. They were at last able to breathe easily, and so they adjourned, every man going his way to prepare for the Passover.
186:3.2 (2000.5) Niipea kui Pilatus oli Jeesuse Rooma sõduritele ristilöömiseks üle andnud, kiirustas üks sõnumitooja Ketsemani sellest Taavetile teatama ja viie minuti pärast olid jooksjad juba teel Betsaidasse, Pellasse, Filadelfiasse, Siidonisse, Sekkemisse, Hebronisse, Damaskusesse ja Aleksandriasse. Ning need sõnumitoojad viisid kõigile teate, et roomlased löövad juudi juhtide tungival nõudmisel Jeesuse risti.		186:3.2 (2000.5) As soon as Jesus was turned over to the Roman soldiers by Pilate for crucifixion, a messenger hastened away to Gethsemane to inform David, and within five minutes runners were on their way to Bethsaida, Pella, Philadelphia, Sidon, Shechem, Hebron, Damascus, and Alexandria. And these messengers carried the news that Jesus was about to be crucified by the Romans at the insistent behest of the rulers of the Jews.
186:3.3 (2001.1) Kogu selle traagilise päeva saatis Taavet umbes iga poole tunni tagant sõnumitoojatega apostlitele, kreeklastele ja Betaaniasse Laatsaruse majja kogunenud Jeesuse maisele perele teateid, kuni lõpuks läks teele teade, et Meister on hauda sängitatud. Kui nad lahkusid uudisega, et Jeesus on maetud, lubas Taavet oma kohalike jooksjate rühma paasapüha ja sabatit pidama ning puhkama, käskides neil tulla pühapäeva hommikul vaikselt tema juurde Nikodeemose majja, kuhu ta kavatses Andrease ja Siimon Peetrusega mõneks päevaks varjuda.		186:3.3 (2001.1) Throughout this tragic day, until the message finally went forth that the Master had been laid in the tomb, David sent messengers about every half hour with reports to the apostles, the Greeks, and Jesus’ earthly family, assembled at the home of Lazarus in Bethany. When the messengers departed with the word that Jesus had been buried, David dismissed his corps of local runners for the Passover celebration and for the coming Sabbath of rest, instructing them to report to him quietly on Sunday morning at the home of Nicodemus, where he proposed to go in hiding for a few days with Andrew and Simon Peter.
186:3.4 (2001.2) See iseäraliku mõttelaadiga Taavet Sebedeus oli ainus Jeesuse juhtivatest jüngritest, kes kaldus Meistri väidet, et ta sureb ja „tõuseb kolmandal päeval jälle üles”, sõna-sõnalt ja iseenesestmõistetavana võtma. Taavet oli kunagi kuulnud Meistrit seda ennustamas ning et ta võttis kõike sõna-sõnalt, tegi ta nüüd ettepaneku koguda oma sõnumitoojad pühapäeva varahommikul Nikodeemose majja kokku, et nad oleksid käepärast ja saaksid uudist Jeesuse surnuist ülestõusmisest kohe levitama asuda. Taavet avastas varsti, et ükski Jeesuse poolehoidja ei looda, et ta nii ruttu hauast tagasi pöördub, seepärast rääkis ta oma usust vähe ja teavitas kogu sõnumitoojate väe kokkukoondamisest pühapäeva varahommikuks ainult jooksjaid, kes olid saadetud reede ennelõunal kaugematesse linnadesse ja uskujate keskustesse.		186:3.4 (2001.2) This peculiar-minded David Zebedee was the only one of the leading disciples of Jesus who was inclined to take a literal and plain matter-of-fact view of the Master’s assertion that he would die and “rise again on the third day.” David had once heard him make this prediction and, being of a literal turn of mind, now proposed to assemble his messengers early Sunday morning at the home of Nicodemus so that they would be on hand to spread the news in case Jesus rose from the dead. David soon discovered that none of Jesus’ followers were looking for him to return so soon from the grave; therefore did he say little about his belief and nothing about the mobilization of all his messenger force on early Sunday morning except to the runners who had been dispatched on Friday forenoon to distant cities and believer centers.
186:3.5 (2001.3) Nii pidasid Jeruusalemma ja selle ümbrusesse laiali paisatud Jeesuse poolehoidjad tol ööl paasapüha ja jäid ka järgmisel päeval igaüks omaette.		186:3.5 (2001.3) And so these followers of Jesus, scattered throughout Jerusalem and its environs, that night partook of the Passover and the following day remained in seclusion.
4. Ettevalmistused ristilöömiseks ^top		4. Preparation for the Crucifixion ^top
186:4.1 (2001.4) Kui Pilatus oli rahvahulga ees oma käed puhtaks pesnud, püüdes nii pääseda süüst, et oli lasknud süütu mehe risti lüüa, sest kartis juudi valitsejate käratsemisele vastu astuda, käskis ta Meistri Rooma sõduritele üle anda ning nende kaptenil Jeesus kohe risti lüüa. Saanud Jeesuse enda valve alla, viisid sõdurid Meistri tagasi pretooriumi õue, võtsid tal Herodese antud rüü seljast ja riietasid ta tema enda rõivastesse. Sõdurid pilkasid ja mõnitasid teda, kuid füüsiliselt enam ei nuhelnud. Nüüd oli Jeesus Rooma sõdurite seas üksi. Ta sõbrad varjasid end, ta vaenlased olid oma teed läinud, isegi Johannes Sebedeust polnud enam tema kõrval.		186:4.1 (2001.4) After Pilate had washed his hands before the multitude, thus seeking to escape the guilt of delivering up an innocent man to be crucified just because he feared to resist the clamor of the rulers of the Jews, he ordered the Master turned over to the Roman soldiers and gave the word to their captain that he was to be crucified immediately. Upon taking charge of Jesus, the soldiers led him back into the courtyard of the praetorium, and after removing the robe which Herod had put on him, they dressed him in his own garments. These soldiers mocked and derided him, but they did not inflict further physical punishment. Jesus was now alone with these Roman soldiers. His friends were in hiding; his enemies had gone their way; even John Zebedee was no longer by his side.
186:4.2 (2001.5) Veidi pärast kaheksat andis Pilatus Jeesuse sõduritele üle ja natuke enne üheksat asuti teele ristilöömispaika. Selle enam kui poole tunni pikkuse teekonna vältel ei lausunud Jeesus sõnagi. Suure universumi haldusasjad olid peaaegu seiskunud. Gabriel ja Nebadoni tähtsaimad valitsejad olid kas Urantiale kogunenud või jälgisid mujal tähelepanelikult peainglite ettekandeid, püüdes hoida end kursis sellega, mis juhtub Urantial Inimese Pojaga.		186:4.2 (2001.5) It was a little after eight o’clock when Pilate turned Jesus over to the soldiers and a little before nine o’clock when they started for the scene of the crucifixion. During this period of more than half an hour Jesus never spoke a word. The executive business of a great universe was practically at a standstill. Gabriel and the chief rulers of Nebadon were either assembled here on Urantia, or else they were closely attending upon the space reports of the archangels in an effort to keep advised as to what was happening to the Son of Man on Urantia.
186:4.3 (2001.6) Selleks ajaks kui sõdurid olid valmis koos Jeesusega Kolgatale minema, oli Meistri ebatavaline meelerahu ja erakordne väärikus, tema kaebusteta vaikimine, neile muljet avaldanud.		186:4.3 (2001.6) By the time the soldiers were ready to depart with Jesus for Golgotha, they had begun to be impressed by his unusual composure and extraordinary dignity, by his uncomplaining silence.
186:4.4 (2001.7) Viivituse enne Jeesusega ristilöömispaika teele asumist oli põhjustatud kapteni viimasel hetkel tehtud otsus võtta kaasa ka kaks surmamõistetud röövlit; Rooma kapten arvas, et kui Jeesus sel hommikul risti lüüakse, siis võivad need kaks koos temaga surra, ootamata paasapüha pidustuste lõppu.		186:4.4 (2001.7) Much of the delay in starting off with Jesus for the site of the crucifixion was due to the last-minute decision of the captain to take along two thieves who had been condemned to die; since Jesus was to be crucified that morning, the Roman captain thought these two might just as well die with him as wait for the end of the Passover festivities.
186:4.5 (2002.1) Niipea kui röövlid olid ette valmistatud, viidi nad õuele, kus nad üksisilmi Jeesust vaatasid, üks neist nägi teda esimest korda, teine aga oli teda sageli kõnelemas kuulnud, nii templis kui ka palju varem Pella laagris.		186:4.5 (2002.1) As soon as the thieves could be made ready, they were led into the courtyard, where they gazed upon Jesus, one of them for the first time, but the other had often heard him speak, both in the temple and many months before at the Pella camp.
5. Jeesuse surma seos paasapühaga ^top		5. Jesus’ Death in Relation to the Passover ^top
186:5.1 (2002.2) Jeesuse surmal pole juutide paasapühaga otsest seost. Meister andis, tõsi küll, oma lihaliku elu sellel päeval, juutide paasapühaks valmistumise päeval, peaaegu samal ajal paasalammaste ohverdamisega templis. Ent see kokkusattumus ei tähenda, et Inimese Poja surm maa peal oli kuidagi seotud juutide ohverdamiskorraga. Jeesus oli juut, kuid Inimese Pojana maailmade surelik. Eelpool kirjeldatud sündmused, mis viisid Meistri ristilöömistunnini, näitavad piisavalt selgesti, et tema surm sel ajal oli täiesti loomulik inimeste juhitud asjadekäik.		186:5.1 (2002.2) There is no direct relation between the death of Jesus and the Jewish Passover. True, the Master did lay down his life in the flesh on this day, the day of the preparation for the Jewish Passover, and at about the time of the sacrificing of the Passover lambs in the temple. But this coincidental occurrence does not in any manner indicate that the death of the Son of Man on earth has any connection with the Jewish sacrificial system. Jesus was a Jew, but as the Son of Man he was a mortal of the realms. The events already narrated and leading up to this hour of the Master’s impending crucifixion are sufficient to indicate that his death at about this time was a purely natural and man-managed affair.
186:5.2 (2002.3) See oli inimene, mitte Jumal, kes kavandas ja viis läbi Jeesuse hukkamise ristil. Tõsi, Isa keeldus küll sekkumast inimlike sündmuste kulgu Urantial, kuid Paradiisi-Isa ei käskinud ega nõudnud oma Poja surma, nii nagu see maa peal toimus. Jeesus oleks pidanud igal juhul varem või hiljem mingil moel oma surelikust kehast, lihalikust elust loobuma, aga ta oleks võinud seda teha loendamatutel muudel viisidel, pidamata surema ristil kahe röövli vahel. Kõik see oli inimeste, mitte Jumala tegu.		186:5.2 (2002.3) It was man and not God who planned and executed the death of Jesus on the cross. True, the Father refused to interfere with the march of human events on Urantia, but the Father in Paradise did not decree, demand, or require the death of his Son as it was carried out on earth. It is a fact that in some manner, sooner or later, Jesus would have had to divest himself of his mortal body, his incarnation in the flesh, but he could have executed such a task in countless ways without dying on a cross between two thieves. All of this was man’s doing, not God’s.
186:5.3 (2002.4) Ristimise ajaks oli Meister juba omandanud maa peal ja lihas talle vajaliku kogemuse, mis oli tarvilik tema seitsmenda ja viimase universumiannetumise lõpuleviimiseks. Selleks ajaks oli Jeesuse maapealne ülesanne täidetud. Kogu tema hilisem elu ja isegi surm oli tema puhtisiklik hoolekandetöö selle ja teiste maailmade surelike loodud-olendite heaoluks ja ülendamiseks.		186:5.3 (2002.4) At the time of the Master’s baptism he had already completed the technique of the required experience on earth and in the flesh which was necessary for the completion of his seventh and last universe bestowal. At this very time Jesus’ duty on earth was done. All the life he lived thereafter, and even the manner of his death, was a purely personal ministry on his part for the welfare and uplifting of his mortal creatures on this world and on other worlds.
186:5.4 (2002.5) Heade sõnumite evangeelium, mille järgi inimene võib usu kaudu saada vaimus teadlikuks endast kui Jumala pojast, ei sõltu Jeesuse surmast. Meistri surm on küll taevariigi evangeeliumile tohutult valgust heitnud, kuid ta elu tegi seda veel enam.		186:5.4 (2002.5) The gospel of the good news that mortal man may, by faith, become spirit-conscious that he is a son of God, is not dependent on the death of Jesus. True, indeed, all this gospel of the kingdom has been tremendously illuminated by the Master’s death, but even more so by his life.
186:5.5 (2002.6) Kõik, mis Inimese Poeg maa peal ütles või tegi, kaunistas suuresti õpetust sellest, et inimene on Jumala poeg ja et kõik inimesed on vennad. Kuid need Jumala ja inimeste vahelised tähtsad suhted sisalduvad juba universumi tõsiasjades, et Jumal armastab oma loodud-olendeid ja et tema jumalikud Pojad on loomuomaselt armulikud. Need inimese ja tema Looja vahelised liigutavad ja jumalikult kaunid suhted selles maailmas ja kõigis muudes maailmades üle kogu universumite universumi on olemas olnud igavesti ega sõltu mitte mingil moel aeg-ajalt toimuvatest Jumala Loojate-Poegade annetumistest, kes võtavad endale nende loodud intellektide olemuse ja kuju osana hinnast, mida nad peavad maksma piiramatu suveräänsuse lõpliku saavutamise eest oma kohalikes universumites.		186:5.5 (2002.6) All that the Son of Man said or did on earth greatly embellished the doctrines of sonship with God and of the brotherhood of men, but these essential relationships of God and men are inherent in the universe facts of God’s love for his creatures and the innate mercy of the divine Sons. These touching and divinely beautiful relations between man and his Maker, on this world and on all others throughout the universe of universes, have existed from eternity; and they are not in any sense dependent on these periodic bestowal enactments of the Creator Sons of God, who thus assume the nature and likeness of their created intelligences as a part of the price which they must pay for the final acquirement of unlimited sovereignty over their respective local universes.
186:5.6 (2002.7) Taevane Isa armastas maailma surelikku inimest enne Jeesuse elu ja surma maa peal täpselt sama palju kui pärast seda inimese ja Jumala partnerluse transtsendentset ilmutust. See Nebadoni Jumala Urantial inimesena kehastumise vägev toiming ei saanud täiustada igavest, lõpmatut ja kõikset Isa, ent see rikastas ja valgustas kõiki teisi Nebadoni universumi haldajaid ja loodud-olendeid. Taevane Isa ei armasta meid Miikaeli annetumise tõttu rohkem, küll aga kõik teised taevased intellektiolendid. Ning seda seepärast, et Jeesus mitte ainult ei ilmutanud Jumalat inimesele, vaid ta ilmutas uuesti ka inimest Jumalatele ja universumite universumi taevastele intellektiolenditele.		186:5.6 (2002.7) The Father in heaven loved mortal man on earth just as much before the life and death of Jesus on Urantia as he did after this transcendent exhibition of the copartnership of man and God. This mighty transaction of the incarnation of the God of Nebadon as a man on Urantia could not augment the attributes of the eternal, infinite, and universal Father, but it did enrich and enlighten all other administrators and creatures of the universe of Nebadon. While the Father in heaven loves us no more because of this bestowal of Michael, all other celestial intelligences do. And this is because Jesus not only made a revelation of God to man, but he also likewise made a new revelation of man to the Gods and to the celestial intelligences of the universe of universes.
186:5.7 (2003.1) Jeesus ei surnud ohvrina patu lunastamiseks. Ta ei lepitanud mingit inimsoo sünnipärast moraalset süüd. Inimsool pole Jumala ees niisugust süüd. Süü puudutab puhtisiklikku pattu ja teadlikku, tahtlikku mässu Isa tahte ja tema Poegade valitsemise vastu.		186:5.7 (2003.1) Jesus is not about to die as a sacrifice for sin. He is not going to atone for the inborn moral guilt of the human race. Mankind has no such racial guilt before God. Guilt is purely a matter of personal sin and knowing, deliberate rebellion against the will of the Father and the administration of his Sons.
186:5.8 (2003.2) Jumala Paradiisi-Poegade annetumiskaval pole patu ja mässuga mingit seost, ehkki meile näib, et päästmiskava on annetumiskava ajutine osa.		186:5.8 (2003.2) Sin and rebellion have nothing to do with the fundamental bestowal plan of the Paradise Sons of God, albeit it does appear to us that the salvage plan is a provisional feature of the bestowal plan.
186:5.9 (2003.3) Jumal oleks Urantia surelikud päästnud täpselt sama tõhusalt ja eksimatu kindlusega, kui teadmatute surelike julmad käed poleks Jeesust surmanud. Kui maapealsed surelikud oleksid võtnud Meistri meelsasti vastu ja ta oleks lahkunud Urantialt oma lihalikku elu vabatahtlikult loovutades, siis poleks see kahjustanud Jumala armastuse ja Poja halastuse — Jumala poja seisuse — fakti. Teie, surelikud, olete Jumala pojad, ja selle tõe muudab teie tegelikuks isiklikuks kogemuseks ainult üks asi, teie vaimust sündinud usk.		186:5.9 (2003.3) The salvation of God for the mortals of Urantia would have been just as effective and unerringly certain if Jesus had not been put to death by the cruel hands of ignorant mortals. If the Master had been favorably received by the mortals of earth and had departed from Urantia by the voluntary relinquishment of his life in the flesh, the fact of the love of God and the mercy of the Son—the fact of sonship with God—would have in no wise been affected. You mortals are the sons of God, and only one thing is required to make such a truth factual in your personal experience, and that is your spirit-born faith.