第188篇		Paper 188
坟墓中的时间		The Time of the Tomb
188:0.1 (2012.1) 耶稣的凡人身体躺在约瑟夫所拥有坟墓中的一天半，即在他十字架上的死亡和他复活之间的时期，是迈克尔的世上生涯中我们鲜少了解的一段时期。我们能够叙述人子的安葬，并在这篇记录中放入与他的复活相关的事件，不过我们却无法提供关于在这大约三十六小时的时期、即从周五下午三点到周日凌晨三点期间所真正发生之事的真正本质的太多信息。主的生涯中的这段时期，始于他被罗马人士兵从十字架上拿下之前不久。他在死后挂在十字架上大约一小时，要不是因为在处决两个盗贼过程中的耽搁，他本应更早被拿下来。		188:0.1 (2012.1) THE day and a half that Jesus’ mortal body lay in the tomb of Joseph, the period between his death on the cross and his resurrection, is a chapter in the earth career of Michael which is little known to us. We can narrate the burial of the Son of Man and put in this record the events associated with his resurrection, but we cannot supply much information of an authentic nature about what really transpired during this epoch of about thirty-six hours, from three o’clock Friday afternoon to three o’clock Sunday morning. This period in the Master’s career began shortly before he was taken down from the cross by the Roman soldiers. He hung upon the cross about one hour after his death. He would have been taken down sooner but for the delay in dispatching the two brigands.
188:0.2 (2012.2) 犹太人的掌管者们计划让耶稣的身体被扔到城南欣嫩谷的露天埋葬坑中，这样处理十字架刑的受刑者是惯例。若遵循这一计划，主的身体本会被曝露给野兽。		188:0.2 (2012.2) The rulers of the Jews had planned to have Jesus’ body thrown in the open burial pits of Gehenna, south of the city; it was the custom thus to dispose of the victims of crucifixion. If this plan had been followed, the body of the Master would have been exposed to the wild beasts.
188:0.3 (2012.3) 与此同时，阿里玛提亚的约瑟夫由尼哥德姆所陪伴，去到彼拉多那儿，请求耶稣的遗体被转交给他们以适当安葬。钉十字架人员的朋友提供贿赂给罗马人当权者以获得这些遗体之特权并非罕见。约瑟夫带了一大笔钱去到彼拉多面前，万一有必要支付以获准将耶稣遗体移到一个私人的安葬坟墓。不过彼拉多并不愿为此拿钱。当他听到请求，他快速签了命令授权约瑟夫前去各各他并立即而又完整地拿走主的遗体。与此同时，沙暴大大减弱了，一群代表犹太教公会的犹太人出去到各各他以确定耶稣的遗体伴随盗贼一起去到露天的公共埋藏坑。		188:0.3 (2012.3) In the meantime, Joseph of Arimathea, accompanied by Nicodemus, had gone to Pilate and asked that the body of Jesus be turned over to them for proper burial. It was not uncommon for friends of crucified persons to offer bribes to the Roman authorities for the privilege of gaining possession of such bodies. Joseph went before Pilate with a large sum of money, in case it became necessary to pay for permission to remove Jesus’ body to a private burial tomb. But Pilate would not take money for this. When he heard the request, he quickly signed the order which authorized Joseph to proceed to Golgotha and take immediate and full possession of the Master’s body. In the meantime, the sandstorm having considerably abated, a group of Jews representing the Sanhedrin had gone out to Golgotha for the purpose of making sure that Jesus’ body accompanied those of the brigands to the open public burial pits.
1. 耶稣的安葬 ^top		1. The Burial of Jesus ^top
188:1.1 (2012.4) 当约瑟夫和尼哥德姆抵达各各他时，他们发现士兵们正把耶稣从十字架上拿下来，犹太教公会的代表们站在一边以确保没有耶稣的追随者阻止他的遗体去往罪犯的埋藏坑。当约瑟夫将彼拉多关于耶稣遗体的命令呈给百夫长时，犹太人出现了骚动并喧嚷对它的占有。在他们的怒吼中，他们寻求暴力夺取遗体，当他们这样做时，百夫长命令他士兵中的四位到他身边，他们拔出剑站在主的遗体两边，因为它躺在地上那儿。百夫长命令其他士兵离开两个盗贼，同时他们将被激怒犹太人所形成的这群愤怒民众往后驱赶。当秩序被恢复时，百夫长向犹太人读了来自彼拉多的许可，并让到一边，对约瑟夫说：“这遗体是你的了，随你便处理了。我和我的士兵将站在一边，以确保无人干涉。”		188:1.1 (2012.4) When Joseph and Nicodemus arrived at Golgotha, they found the soldiers taking Jesus down from the cross and the representatives of the Sanhedrin standing by to see that none of Jesus’ followers prevented his body from going to the criminal burial pits. When Joseph presented Pilate’s order for the Master’s body to the centurion, the Jews raised a tumult and clamored for its possession. In their raving they sought violently to take possession of the body, and when they did this, the centurion ordered four of his soldiers to his side, and with drawn swords they stood astride the Master’s body as it lay there on the ground. The centurion ordered the other soldiers to leave the two thieves while they drove back this angry mob of infuriated Jews. When order had been restored, the centurion read the permit from Pilate to the Jews and, stepping aside, said to Joseph: “This body is yours to do with as you see fit. I and my soldiers will stand by to see that no man interferes.”
188:1.2 (2013.1) 一个被钉十字架的人无法被安葬在犹太人的公墓中；有一个严格的律法反对这一手续。约瑟夫和尼哥德姆知道这一律法，在离开各各他的路上，他们决定将耶稣安葬在约瑟夫的新家族坟墓中，它从坚硬的岩石中凿出，位于各各他北面不远，在通向撒玛利亚的大路对面。没有人曾安放在这一坟墓中，他们认为主应在那儿安息是适当的。约瑟夫真的相信耶稣会从死中复活，不过尼哥德姆却是怀疑的。这两个先前的犹太教公会成员，多多少少把他们对耶稣的信仰保持为一个秘密，尽管他们的同伴犹太教公会成员长时间怀疑他们，甚至在他们从公会退出之前。从此时起，他们在整个耶路撒冷是最直言不讳的耶稣门徒了。		188:1.2 (2013.1) A crucified person could not be buried in a Jewish cemetery; there was a strict law against such a procedure. Joseph and Nicodemus knew this law, and on the way out to Golgotha they had decided to bury Jesus in Joseph’s new family tomb, hewn out of solid rock, located a short distance north of Golgotha and across the road leading to Samaria. No one had ever lain in this tomb, and they thought it appropriate that the Master should rest there. Joseph really believed that Jesus would rise from the dead, but Nicodemus was very doubtful. These former members of the Sanhedrin had kept their faith in Jesus more or less of a secret, although their fellow Sanhedrists had long suspected them, even before they withdrew from the council. From now on they were the most outspoken disciples of Jesus in all Jerusalem.
188:1.3 (2013.2) 在大约四点半，拿撒勒的耶稣的安葬队伍从各各他出发前往路对面的约瑟夫的坟墓。当四个人搬运遗体时，他被裹在亚麻布当中，紧跟着来自加利利的忠诚女性守望者。将耶稣的物质性遗体运送到坟墓的凡人是：约瑟夫，尼哥德姆，约翰和罗马人百夫长。		188:1.3 (2013.2) At about half past four o’clock the burial procession of Jesus of Nazareth started from Golgotha for Joseph’s tomb across the way. The body was wrapped in a linen sheet as the four men carried it, followed by the faithful women watchers from Galilee. The mortals who bore the material body of Jesus to the tomb were: Joseph, Nicodemus, John, and the Roman centurion.
188:1.4 (2013.3) 他们将遗体送进坟墓，一个大约十英尺（约三米）见方的墓室中，他们匆忙准备了它用于安葬。犹太人并不真正埋葬他们的死者；他们实际上给他们涂香料。约瑟夫和尼哥德姆随身带了大量的没药和芦荟，他们此时用浸透了这些溶剂的绷带包裹遗体。当涂香料完成时，他们在脸周围系了一块布，以亚麻布单包裹遗体，并恭敬地将它放在坟墓中的一块搁板上。		188:1.4 (2013.3) They carried the body into the tomb, a chamber about ten feet square, where they hurriedly prepared it for burial. The Jews did not really bury their dead; they actually embalmed them. Joseph and Nicodemus had brought with them large quantities of myrrh and aloes, and they now wrapped the body with bandages saturated with these solutions. When the embalming was completed, they tied a napkin about the face, wrapped the body in a linen sheet, and reverently placed it on a shelf in the tomb.
188:1.5 (2013.4) 在将遗体放入坟墓之后，百夫长示意他的士兵们帮助把门石滚到坟墓的入口之前。士兵们之后带着两个盗贼的遗体前往欣嫩谷，而其他人则怀着悲痛返回耶路撒冷，依照摩西律法来庆祝逾越节。		188:1.5 (2013.4) After placing the body in the tomb, the centurion signaled for his soldiers to help roll the doorstone up before the entrance to the tomb. The soldiers then departed for Gehenna with the bodies of the thieves while the others returned to Jerusalem, in sorrow, to observe the Passover feast according to the laws of Moses.
188:1.6 (2013.5) 关于耶稣的安葬相当仓促匆忙，因为这是准备日，并且安息日飞快临近了。男人们匆忙返回城市，女人们则徘徊在坟墓周围直至天黑。		188:1.6 (2013.5) There was considerable hurry and haste about the burial of Jesus because this was preparation day and the Sabbath was drawing on apace. The men hurried back to the city, but the women lingered near the tomb until it was very dark.
188:1.7 (2013.6) 在所有这一切进行当中，女人们藏在附近，这样她们可以看到一切并观察到主被放在哪里。她们这样隐藏自己，是因为在这样一个事时间不允许女人伴随男人。这些女人认为耶稣未被适当准备好安葬，她们彼此同意返回约瑟夫家度过安息日，准备好香料和油膏，在周日早上返回，适当为主的遗体准备好死亡安息。这个周五晚上如此逗留在坟墓旁边的女人是：抹大拉的玛利亚，克罗帕（革罗罢）的妻子玛利亚，耶稣母亲的另一个姊妹玛莎，以及塞佛瑞斯的丽贝卡。		188:1.7 (2013.6) While all this was going on, the women were hiding near at hand so that they saw it all and observed where the Master had been laid. They thus secreted themselves because it was not permissible for women to associate with men at such a time. These women did not think Jesus had been properly prepared for burial, and they agreed among themselves to go back to the home of Joseph, rest over the Sabbath, make ready spices and ointments, and return on Sunday morning properly to prepare the Master’s body for the death rest. The women who thus tarried by the tomb on this Friday evening were: Mary Magdalene, Mary the wife of Clopas, Martha another sister of Jesus’ mother, and Rebecca of Sepphoris.
188:1.8 (2013.7) 除了大卫·西庇太和阿里玛提亚的约瑟夫，很少有耶稣的门徒真的相信或理解他预期在第三天从坟墓中复活。		188:1.8 (2013.7) Aside from David Zebedee and Joseph of Arimathea, very few of Jesus’ disciples really believed or understood that he was due to arise from the tomb on the third day.
2. 守卫坟墓 ^top		2. Safeguarding the Tomb ^top
188:2.1 (2014.1) 即使耶稣的追随者们不留意他在第三天从坟墓中复活的许诺，他的敌人们却并非这样。主祭司、法利赛人和撒都该人都记得他们收到了关于他说他会死而复生的汇报。		188:2.1 (2014.1) If Jesus’ followers were unmindful of his promise to rise from the grave on the third day, his enemies were not. The chief priests, Pharisees, and Sadducees recalled that they had received reports of his saying he would rise from the dead.
188:2.2 (2014.2) 这个周五晚上，在逾越节晚餐之后，大约午夜，一群犹太人领袖聚在该亚法家中，他们在那儿讨论了他们关于主断言他会在第三天死而复生的担心。这一会议以任命一个犹太教公会成员委员会而告终，他们要在第二天一早去造访彼拉多，负有犹太教公会的正式请求，即一个罗马护卫队要驻在耶稣墓前，以阻止他的朋友们对它动手脚。这一委员会的发言人对彼拉多说：“阁下，我们记得这个欺骗者，拿撒勒的耶稣，在他还活着的时候说过，‘在三天之后我会再次复活。’因此我们来到你面前，请求你发布这样的命令，以令坟墓安全提防他的追随者们，至少直到第三天之后。我们极为担心，以免他的门徒夜晚前来把他偷走，之后向人们宣称他已经死而复生了。若我们允许这一切发生，这个错误将会比让他活着更糟糕的多。”		188:2.2 (2014.2) This Friday night, after the Passover supper, about midnight a group of the Jewish leaders gathered at the home of Caiaphas, where they discussed their fears concerning the Master’s assertions that he would rise from the dead on the third day. This meeting ended with the appointment of a committee of Sanhedrists who were to visit Pilate early the next day, bearing the official request of the Sanhedrin that a Roman guard be stationed before Jesus’ tomb to prevent his friends from tampering with it. Said the spokesman of this committee to Pilate: “Sir, we remember that this deceiver, Jesus of Nazareth, said, while he was yet alive, ‘After three days I will rise again.’ We have, therefore, come before you to request that you issue such orders as will make the sepulchre secure against his followers, at least until after the third day. We greatly fear lest his disciples come and steal him away by night and then proclaim to the people that he has risen from the dead. If we should permit this to happen, this mistake would be far worse than to have allowed him to live.”
188:2.3 (2014.3) 当彼拉多听到犹太教公会成员的请求，他说道：“我会给你们一个由十名士兵组成的护卫队。你们前去令坟墓安全。”他们回到圣殿，弄了十个他们自己的守卫，之后，就在这个安息日早上，带着这十个犹太人守卫和十个罗马人士兵前往约瑟夫的坟墓，将他们设为墓前的看守人。这些人又将另一块石头滚到墓前，并将彼拉多的封条设在这些石头上以及石头周围，以免它们未经他们所知就被弄乱。这二十个人留下守望直至复活的时刻，犹太人送给他们食物和饮水。		188:2.3 (2014.3) When Pilate heard this request of the Sanhedrists, he said: “I will give you a guard of ten soldiers. Go your way and make the tomb secure.” They went back to the temple, secured ten of their own guards, and then marched out to Joseph’s tomb with these ten Jewish guards and ten Roman soldiers, even on this Sabbath morning, to set them as watchmen before the tomb. These men rolled yet another stone before the tomb and set the seal of Pilate on and around these stones, lest they be disturbed without their knowledge. And these twenty men remained on watch up to the hour of the resurrection, the Jews carrying them their food and drink.
3. 在安息日期间 ^top		3. During the Sabbath Day ^top
188:3.1 (2014.4) 在这整个安息日当中，门徒和使徒们仍在躲藏，而整个耶路撒冷都在讨论耶稣在十字架上的死。有几近一百五十万犹太人此时在耶路撒冷，来自罗马帝国的所有地区以及美索不达米亚。这是逾越节周的开始，所有这些朝圣者想要在城中得知耶稣的复活，并将这个报告带回他们的家园。		188:3.1 (2014.4) Throughout this Sabbath day the disciples and the apostles remained in hiding, while all Jerusalem discussed the death of Jesus on the cross. There were almost one and one-half million Jews present in Jerusalem at this time, hailing from all parts of the Roman Empire and from Mesopotamia. This was the beginning of the Passover week, and all these pilgrims would be in the city to learn of the resurrection of Jesus and to carry the report back to their homes.
188:3.2 (2014.5) 周六深夜，约翰·马可召唤十一使徒秘密来到他父亲家，在那儿，就在午夜之前，他们都聚集在他们两晚前与他们的主共进最后晚餐的同一上层房间中。		188:3.2 (2014.5) Late Saturday night, John Mark summoned the eleven apostles secretly to come to the home of his father, where, just before midnight, they all assembled in the same upper chamber where they had partaken of the Last Supper with their Master two nights previously.
188:3.3 (2014.6) 耶稣的母亲玛利亚与露丝和犹大在一起，就在这个周六傍晚日落之前返回了伯大尼，去加入他们的家人。大卫·西庇太则留在尼哥德姆家，在那儿他已安排好了他的信使们周日一早聚集。准备了香料以用于对耶稣的遗体进一步涂香料的加利利的女人们，则在阿里玛提亚的约瑟夫家中逗留。		188:3.3 (2014.6) Mary the mother of Jesus, with Ruth and Jude, returned to Bethany to join their family this Saturday evening just before sunset. David Zebedee remained at the home of Nicodemus, where he had arranged for his messengers to assemble early Sunday morning. The women of Galilee, who prepared spices for the further embalming of Jesus’ body, tarried at the home of Joseph of Arimathea.
188:3.4 (2014.7) 我们不能完全解释在这一天半时期期间，究竟什么发生在拿撒勒的耶稣身上，此时他本被认为在约瑟夫的新坟墓中安息。显然他就像相同情况下的任何其他凡人一样，在十字架上经历了同样的自然死亡。我们听到他说，“父啊，我把我的灵托付到您手中了。”我们并不完全理解这样一种陈述的意涵，因为他的思想调整者长久以来就被人格化了，并由此保持了一种与耶稣的肉身相分离的存在。主的人格化调整者决不会被他十字架上的肉身死亡所影响。耶稣暂时托付到父手中的那一切必定是调整者在灵性化凡人心智以便为把人类经验的副本转移到宅厦世界做好准备的早期工作之属灵对应物。在耶稣的经验中必定有某种灵性实相，它类似于信仰成长的各域凡人的属灵本质或灵魂。不过这仅是我们的观点 -- 我们真的不知道耶稣将什么托付给了他的父。		188:3.4 (2014.7) We are not able fully to explain just what happened to Jesus of Nazareth during this period of a day and a half when he was supposed to be resting in Joseph’s new tomb. Apparently he died the same natural death on the cross as would any other mortal in the same circumstances. We heard him say, “Father, into your hands I commend my spirit.” We do not fully understand the meaning of such a statement inasmuch as his Thought Adjuster had long since been personalized and so maintained an existence apart from Jesus’ mortal being. The Master’s Personalized Adjuster could in no sense be affected by his physical death on the cross. That which Jesus put in the Father’s hands for the time being must have been the spirit counterpart of the Adjuster’s early work in spiritizing the mortal mind so as to provide for the transfer of the transcript of the human experience to the mansion worlds. There must have been some spiritual reality in the experience of Jesus which was analogous to the spirit nature, or soul, of the faith-growing mortals of the spheres. But this is merely our opinion—we do not really know what Jesus commended to his Father.
188:3.5 (2015.1) 我们知道主的肉身形体在约瑟夫的坟墓中那儿安息直至周日凌晨三点，但就耶稣的人格在那三十六小时时期期间的状态而言，我们完全不确定。我们有时敢于对我们自己稍微解释这些事情如下：		188:3.5 (2015.1) We know that the physical form of the Master rested there in Joseph’s tomb until about three o’clock Sunday morning, but we are wholly uncertain regarding the status of the personality of Jesus during that period of thirty-six hours. We have sometimes dared to explain these things to ourselves somewhat as follows:
188:3.6 (2015.2) 1．迈克尔的造物者意识必定已在很大程度上摆脱了它相关联的肉体化身的凡人心智。		188:3.6 (2015.2) 1. The Creator consciousness of Michael must have been at large and wholly free from its associated mortal mind of the physical incarnation.
188:3.7 (2015.3) 2．我们知道耶稣的先前思想调整者在这段时期期间在世上并亲身指挥聚集起来的天界大军。		188:3.7 (2015.3) 2. The former Thought Adjuster of Jesus we know to have been present on earth during this period and in personal command of the assembled celestial hosts.
188:3.8 (2015.4) 3．拿撒勒的这个人获得的属灵身份，在他肉身毕生期间被构建起来，起初靠他思想调整者的直接努力，后来靠他自己在理想凡人存在的物质必需物和灵性必需物之间的完美调整，因为它是靠他对父之意志的永不停息选择所引发的。它必定已被托付给天堂之父保管。这一属灵实相是否返回去成为复活人格体的一部分，我们并不知道，不过我们相信它如此。不过宇宙中有些存有认为耶稣的这一灵魂身份此时在父的怀中休眠，随后要被释放，在内巴顿(Nebadon)终局性团队与外部空间未组织领域的未创造宇宙相关的未揭露天命中担任领导权。		188:3.8 (2015.4) 3. The acquired spirit identity of the man of Nazareth which was built up during his lifetime in the flesh, first, by the direct efforts of his Thought Adjuster, and later, by his own perfect adjustment between the physical necessities and the spiritual requirements of the ideal mortal existence, as it was effected by his never-ceasing choice of the Father’s will, must have been consigned to the custody of the Paradise Father. Whether or not this spirit reality returned to become a part of the resurrected personality, we do not know, but we believe it did. But there are those in the universe who hold that this soul-identity of Jesus now reposes in the “bosom of the Father,” to be subsequently released for leadership of the Nebadon Corps of the Finality in their undisclosed destiny in connection with the uncreated universes of the unorganized realms of outer space.
188:3.9 (2015.5) 4．我们认为耶稣的人性或凡人意识在这三十六小时期间沉睡了。我们有理由相信人性耶稣对这段时期期间发生在宇宙中的事情一无所知。对于凡人意识来说，似乎没有时间的消逝；紧随死亡沉睡的生命复活就像同一瞬间。		188:3.9 (2015.5) 4. We think the human or mortal consciousness of Jesus slept during these thirty-six hours. We have reason to believe that the human Jesus knew nothing of what transpired in the universe during this period. To the mortal consciousness there appeared no lapse of time; the resurrection of life followed the sleep of death as of the same instant.
188:3.10 (2015.6) 这就是关于耶稣在坟墓这段时期期间的状态我们所能记录在案的一切，有许多我们能略微提及的相关事实，然而我们却很难有能力从事对它们的阐释。		188:3.10 (2015.6) And this is about all we can place on record regarding the status of Jesus during this period of the tomb. There are a number of correlated facts to which we can allude, although we are hardly competent to undertake their interpretation.
188:3.11 (2015.7) 在撒旦尼亚第一宅厦世界复活大厅的巨大庭院中，此时可以观察到一个被称为“迈克尔纪念碑”的壮丽物质性兼灵质性构造物，此时负有加百列的封印。这一纪念碑是在迈克尔从这一世界离开后不久被创建的，它负有这一题词：“纪念玉苒厦(Urantia)上的拿撒勒的耶稣的凡人过渡。”		188:3.11 (2015.7) In the vast court of the resurrection halls of the first mansion world of Satania, there may now be observed a magnificent material-morontia structure known as the “Michael Memorial,” now bearing the seal of Gabriel. This memorial was created shortly after Michael departed from this world, and it bears this inscription: “In commemoration of the mortal transit of Jesus of Nazareth on Urantia.”
188:3.12 (2016.1) 有现存记录表明，在这段时期期间，萨尔文顿的至高性委员会，为数一百员，在加百列的主掌下举行了一场在玉苒厦(Urantia)上的执行会议。也有记录表明，尤沃萨(Uversa)的亘古常在者在这段时期期间就内巴顿(Nebadon)宇宙的状况与迈克尔交流过。		188:3.12 (2016.1) There are records extant which show that during this period the supreme council of Salvington, numbering one hundred, held an executive meeting on Urantia under the presidency of Gabriel. There are also records showing that the Ancients of Days of Uversa communicated with Michael regarding the status of the universe of Nebadon during this time.
188:3.13 (2016.2) 我们知道，当主的遗体躺在坟墓中时，至少有一条讯息在迈克尔和萨尔文顿的以马内利之间传递过。		188:3.13 (2016.2) We know that at least one message passed between Michael and Immanuel on Salvington while the Master’s body lay in the tomb.
188:3.14 (2016.3) 有充分理由相信，在耶稣的遗体在坟墓中安息的同时，在耶路瑟姆召开的行星君王系统会议中，某个人格体坐在了卡里迦夏的位子上。		188:3.14 (2016.3) There is good reason for believing that some personality sat in the seat of Caligastia in the system council of the Planetary Princes on Jerusem which convened while the body of Jesus rested in the tomb.
188:3.15 (2016.4) 伊甸厦的记录表明，诺拉歇德的星座之父在玉苒厦上，他在这段坟墓的时间期间接受了来自迈克尔的指示。		188:3.15 (2016.4) The records of Edentia indicate that the Constellation Father of Norlatiadek was on Urantia, and that he received instructions from Michael during this time of the tomb.
188:3.16 (2016.5) 还有许多其他证据暗示，在这段看似的肉体死亡的时间期间，并非耶稣的整个人格都是沉睡的和无意识的。		188:3.16 (2016.5) And there is much other evidence which suggests that not all of the personality of Jesus was asleep and unconscious during this time of apparent physical death.
4. 十字架上之死的意义 ^top		4. Meaning of the Death on the Cross ^top
188:4.1 (2016.6) 尽管耶稣在十字架上经历这场死亡并非为了凡人的种族罪疚赎罪，也并非要提供某种对一个原本受到冒犯而又不宽恕之神的有效接近；即使人子并未将自己提供作为一种牺牲来安抚神的暴怒以及来为罪人获得拯救开启道路；尽管这些赎罪和安抚的观念是错误的，但仍有一些不应被忽视的重大意义附于这场耶稣在十字架上的死亡之上。玉苒厦(Urantia)在其他邻近居住性行星中间作为“十字架的世界”而闻名，这是一个事实。		188:4.1 (2016.6) Although Jesus did not die this death on the cross to atone for the racial guilt of mortal man nor to provide some sort of effective approach to an otherwise offended and unforgiving God; even though the Son of Man did not offer himself as a sacrifice to appease the wrath of God and to open the way for sinful man to obtain salvation; notwithstanding that these ideas of atonement and propitiation are erroneous, nonetheless, there are significances attached to this death of Jesus on the cross which should not be overlooked. It is a fact that Urantia has become known among other neighboring inhabited planets as the “World of the Cross.”
188:4.2 (2016.7) 耶稣想要在玉苒厦(Urantia)上过一种完整的肉身凡人生活。死亡通常是生活的一部分。死亡是凡人剧本的最后一幕。在你们想要摆脱这十字架之死的意义错误诠释所形成的迷信错误的出于善意的努力中，你们应该小心不要犯下未能察觉主之死真正意涵和真实要义的极大错误。		188:4.2 (2016.7) Jesus desired to live a full mortal life in the flesh on Urantia. Death is, ordinarily, a part of life. Death is the last act in the mortal drama. In your well-meant efforts to escape the superstitious errors of the false interpretation of the meaning of the death on the cross, you should be careful not to make the great mistake of failing to perceive the true significance and the genuine import of the Master’s death.
188:4.3 (2016.8) 凡人从不是主欺者们的所有物。耶稣死去并非为了将人类从各个星球叛逆支配者和堕落君王的把控中赎回。天上之父从未设想因祖先的恶行而诅咒一个凡人灵魂这样一种愚钝的不公。主在十字架上的死也不是构成一种偿还人类积欠神债务之努力的牺牲。		188:4.3 (2016.8) Mortal man was never the property of the archdeceivers. Jesus did not die to ransom man from the clutch of the apostate rulers and fallen princes of the spheres. The Father in heaven never conceived of such crass injustice as damning a mortal soul because of the evil-doing of his ancestors. Neither was the Master’s death on the cross a sacrifice which consisted in an effort to pay God a debt which the race of mankind had come to owe him.
188:4.4 (2016.9) 在耶稣在世上生活之前，你们在相信这样一个神上或许可能是有正当理由的，不过自从主在你们同伴凡人中间活过和死过以来却并非如此了。摩西教导了一个造物之神的尊严和公平；不过耶稣却描绘了天父的慈爱与仁慈。		188:4.4 (2016.9) Before Jesus lived on earth, you might possibly have been justified in believing in such a God, but not since the Master lived and died among your fellow mortals. Moses taught the dignity and justice of a Creator God; but Jesus portrayed the love and mercy of a heavenly Father.
188:4.5 (2016.10) 动物本性 -- 即趋向于作恶的倾向，可能是遗传的，不过罪恶却不会从父母传给孩子。罪恶是由个体意志受造物违背上父之意志和上子之律法的有意识而又故意的反叛行为。		188:4.5 (2016.10) The animal nature—the tendency toward evil-doing—may be hereditary, but sin is not transmitted from parent to child. Sin is the act of conscious and deliberate rebellion against the Father’s will and the Sons’ laws by an individual will creature.
188:4.6 (2017.1) 耶稣为了一整个宇宙而活过和死过，而非只为了这一个世界的各个种族。尽管各域的凡人甚至在耶稣在玉苒厦(Urantia)上活过和死过之前就拥有了拯救，然而他在这个世界的赠与却极大地照亮了拯救的道路，却是一个事实；他的死对令凡人肉体死亡之后的续存之确定性永远变清晰做了许多。		188:4.6 (2017.1) Jesus lived and died for a whole universe, not just for the races of this one world. While the mortals of the realms had salvation even before Jesus lived and died on Urantia, it is nevertheless a fact that his bestowal on this world greatly illuminated the way of salvation; his death did much to make forever plain the certainty of mortal survival after death in the flesh.
188:4.7 (2017.2) 尽管把耶稣说成一个牺牲者，一个赎身者，或一个赎罪者，很难是恰当的，但称他为一个拯救者却是完全正确的。他永远令拯救（续存）道路更为清晰和确定；他的确更好而又更为确定地为内巴顿(Nebadon)宇宙的所有世界的所有凡人展示了拯救之路。		188:4.7 (2017.2) Though it is hardly proper to speak of Jesus as a sacrificer, a ransomer, or a redeemer, it is wholly correct to refer to him as a savior. He forever made the way of salvation (survival) more clear and certain; he did better and more surely show the way of salvation for all the mortals of all the worlds of the universe of Nebadon.
188:4.8 (2017.3) 一旦当你们把握了神作为一个真实而又慈爱之父的观念，即耶稣所曾教导过的唯一概念，你们必定会立即以完全一致的方式彻底放弃所有那些关于作为一个被冒犯君王、一个严厉而又全能统治者的原始见解，其主要乐趣是在恶行上探测其臣民，以确保他们受到足够惩罚，除非某个几近与他自己同等的存在自愿为他们受苦，作为一个替代者代替他们死去。赎身和赎罪的整个观念与拿撒勒的耶稣所教导的和例示的关于神的概念是不相容的。神的无限之爱不会次于神性本质上的任何东西。		188:4.8 (2017.3) When once you grasp the idea of God as a true and loving Father, the only concept which Jesus ever taught, you must forthwith, in all consistency, utterly abandon all those primitive notions about God as an offended monarch, a stern and all-powerful ruler whose chief delight is to detect his subjects in wrongdoing and to see that they are adequately punished, unless some being almost equal to himself should volunteer to suffer for them, to die as a substitute and in their stead. The whole idea of ransom and atonement is incompatible with the concept of God as it was taught and exemplified by Jesus of Nazareth. The infinite love of God is not secondary to anything in the divine nature.
188:4.9 (2017.4) 赎罪和牺牲性拯救的所有这一切概念都根植于并基于自私。耶稣教导对一个人同伴的服务是属灵信奉者关于兄弟情谊的最高概念。拯救会被那些相信神之父亲身份的人视为理所当然。信奉者的主要关注不应是针对个人拯救的自私愿望，而是去爱的无私冲动，因此，就要像耶稣热爱和服务凡人一样服务一个人的同伴。		188:4.9 (2017.4) All this concept of atonement and sacrificial salvation is rooted and grounded in selfishness. Jesus taught that service to one’s fellows is the highest concept of the brotherhood of spirit believers. Salvation should be taken for granted by those who believe in the fatherhood of God. The believer’s chief concern should not be the selfish desire for personal salvation but rather the unselfish urge to love and, therefore, serve one’s fellows even as Jesus loved and served mortal men.
188:4.10 (2017.5) 真正的信奉者并不令自己过多烦恼于未来的罪恶惩罚。真正的信奉者只担心当下与神的分离。诚然，明智的父亲或许会惩戒他们的子女，不过他们以爱的方式并出于矫正的目的而做所有这一切。他们并不怀着愤怒而惩罚，他们也并不以报应方式严惩。		188:4.10 (2017.5) Neither do genuine believers trouble themselves so much about the future punishment of sin. The real believer is only concerned about present separation from God. True, wise fathers may chasten their sons, but they do all this in love and for corrective purposes. They do not punish in anger, neither do they chastise in retribution.
188:4.11 (2017.6) 即使神是一个公平占至高地位的宇宙中严厉而又依照律法的君王，他必定不会满足于用一个无辜受害者代替一个有罪冒犯者的幼稚计划。		188:4.11 (2017.6) Even if God were the stern and legal monarch of a universe in which justice ruled supreme, he certainly would not be satisfied with the childish scheme of substituting an innocent sufferer for a guilty offender.
188:4.12 (2017.7) 关于耶稣之死的伟大之事，正如它与人类体验之丰富和拯救道路之扩展相关，不是他死亡的事实，而是他迎接死亡上的出色态度和无比精神。		188:4.12 (2017.7) The great thing about the death of Jesus, as it is related to the enrichment of human experience and the enlargement of the way of salvation, is not the fact of his death but rather the superb manner and the matchless spirit in which he met death.
188:4.13 (2017.8) 这整个的有关赎罪之赎回观念，将拯救置于一个非实相的层面上；这样一个概念纯粹是哲学性的。人类的拯救是真实的；它基于两个可被受造物的信仰所把握并藉此被并入个人人类体验的实相之上：神的父亲身份这一事实及其相关真相，即人类的兄弟情谊。毕竟，以下是真实的，“你要被赦免你的债，恰如你要赦免你的债务人。”		188:4.13 (2017.8) This entire idea of the ransom of the atonement places salvation upon a plane of unreality; such a concept is purely philosophic. Human salvation is real; it is based on two realities which may be grasped by the creature’s faith and thereby become incorporated into individual human experience: the fact of the fatherhood of God and its correlated truth, the brotherhood of man. It is true, after all, that you are to be “forgiven your debts, even as you forgive your debtors.”
5. 来自十字架的教训 ^top		5. Lessons from the Cross ^top
188:5.1 (2017.9) 耶稣的十字架描绘了真正牧羊人对他羊群中不值得成员的足量至高奉献。它永远将所有神与人之间的关系置于家庭基础之上。神是父亲；人是他的孩子。爱，即一个父亲对他孩子的爱，成了造物主和受造物之宇宙关系中的核心真相 -- 而非寻求在作恶臣民的痛苦和惩罚中寻求满足的一个国王的审判。		188:5.1 (2017.9) The cross of Jesus portrays the full measure of the supreme devotion of the true shepherd for even the unworthy members of his flock. It forever places all relations between God and man upon the family basis. God is the Father; man is his son. Love, the love of a father for his son, becomes the central truth in the universe relations of Creator and creature—not the justice of a king which seeks satisfaction in the sufferings and punishment of the evil-doing subject.
188:5.2 (2018.1) 十字架永远表明了耶稣对罪者的态度既不是定罪也不是赦免，而是永恒而又慈爱的拯救。耶稣真的是一位拯救者，从某种意义上说，他的生与死的确将人们赢向良善和正义的续存。耶稣如此热爱人们，以致他的爱唤醒了人们心中爱的回应。爱真正是有感染性并永恒有创造性的，耶稣在十字架上的死例示了一种足够强大和神圣来宽恕罪恶并吞没所有恶行的爱。耶稣向这个世界展现了一种更高品质的正义而非公平 -- 只是手段上的对与错。神性之爱并不是宽恕恶行，它吸收并实际摧毁它们。爱之宽恕完全超越了仁慈之宽恕。仁慈将恶行之罪疚移到一边；但爱却永远摧毁罪恶以及由那产生的所有弱点。耶稣将一种崭新的生活方式带到了玉苒厦(Urantia)。他教导我们不要抵抗邪恶，而是在他身中找到一种能有效摧毁邪恶的良善。耶稣的宽恕不是赦免；它是从定罪中的拯救。拯救不会忽略恶行；它令它们改正。真正之爱既不妥协，也不赦免仇恨；它摧毁仇恨。耶稣的爱从不满足于单纯的宽恕。主的爱意味着复原，永恒的续存。若你们意思是指这种永恒的复原，那么把拯救说成救赎是完全恰当的。		188:5.2 (2018.1) The cross forever shows that the attitude of Jesus toward sinners was neither condemnation nor condonation, but rather eternal and loving salvation. Jesus is truly a savior in the sense that his life and death do win men over to goodness and righteous survival. Jesus loves men so much that his love awakens the response of love in the human heart. Love is truly contagious and eternally creative. Jesus’ death on the cross exemplifies a love which is sufficiently strong and divine to forgive sin and swallow up all evil-doing. Jesus disclosed to this world a higher quality of righteousness than justice—mere technical right and wrong. Divine love does not merely forgive wrongs; it absorbs and actually destroys them. The forgiveness of love utterly transcends the forgiveness of mercy. Mercy sets the guilt of evil-doing to one side; but love destroys forever the sin and all weakness resulting therefrom. Jesus brought a new method of living to Urantia. He taught us not to resist evil but to find through him a goodness which effectually destroys evil. The forgiveness of Jesus is not condonation; it is salvation from condemnation. Salvation does not slight wrongs; it makes them right. True love does not compromise nor condone hate; it destroys it. The love of Jesus is never satisfied with mere forgiveness. The Master’s love implies rehabilitation, eternal survival. It is altogether proper to speak of salvation as redemption if you mean this eternal rehabilitation.
188:5.3 (2018.2) 耶稣凭借他对人们的亲身之爱的力量，能够打破罪恶和邪恶的把控。他藉此令人们自由去选择更好的生活方式。耶稣描绘了一种自过去的解脱，它自身取得了一种对未来的胜利。宽恕就这样提供了拯救。神性之爱的美好，一旦完全被人心所承认，会永远摧毁罪恶之魅力和邪恶之力量。		188:5.3 (2018.2) Jesus, by the power of his personal love for men, could break the hold of sin and evil. He thereby set men free to choose better ways of living. Jesus portrayed a deliverance from the past which in itself promised a triumph for the future. Forgiveness thus provided salvation. The beauty of divine love, once fully admitted to the human heart, forever destroys the charm of sin and the power of evil.
188:5.4 (2018.3) 耶稣的痛苦并不限于十字架刑。实际上，拿撒勒的耶稣在一种真实而又紧张的凡人生存的十字架上度过了超过二十五年。十字架的真实价值在于这一事实，它是对他之爱的至高而又最终表达，对他之仁慈的完满展示。		188:5.4 (2018.3) The sufferings of Jesus were not confined to the crucifixion. In reality, Jesus of Nazareth spent upward of twenty-five years on the cross of a real and intense mortal existence. The real value of the cross consists in the fact that it was the supreme and final expression of his love, the completed revelation of his mercy.
188:5.5 (2018.4) 在百千万居住世界上，受诱惑放弃道德奋斗以及终止美好信仰之战的成万亿进化受造物，再看一眼十字架上的耶稣之后继续稳步向前，因看到神放下他的化身生命以献身于对人的无私服务而受到鼓舞。		188:5.5 (2018.4) On millions of inhabited worlds, tens of trillions of evolving creatures who may have been tempted to give up the moral struggle and abandon the good fight of faith, have taken one more look at Jesus on the cross and then have forged on ahead, inspired by the sight of God’s laying down his incarnate life in devotion to the unselfish service of man.
188:5.6 (2018.5) 十字架上之死的胜利都被总结在耶稣对那些攻击他之人的态度精神上。他令十字架变成一种爱战胜恨和真理胜过邪恶的永恒象征，当他祈祷，“父啊，宽恕他们吧，因为他们不知道他们做了什么。”那种爱的奉献在整个庞大的宇宙中是有感染性的；门徒们从他们的主身上捕捉到了它。被召唤在这一服务中放下生命的他福音的第一个导师，当他们用石头砸死他时，说道，“不要将这罪归于他们负担。”		188:5.6 (2018.5) The triumph of the death on the cross is all summed up in the spirit of Jesus’ attitude toward those who assailed him. He made the cross an eternal symbol of the triumph of love over hate and the victory of truth over evil when he prayed, “Father, forgive them, for they know not what they do.” That devotion of love was contagious throughout a vast universe; the disciples caught it from their Master. The very first teacher of his gospel who was called upon to lay down his life in this service, said, as they stoned him to death, “Lay not this sin to their charge.”
188:5.7 (2018.6) 十字架对人类中的至善者形成了一种至高的吸引力，因为它展示了一个在对其同伴人类服务中愿意放下其生命之人。没有人能拥有比这更伟大的爱了；他愿意为他的朋友放下他的生命 -- 耶稣拥有这样一种爱，以至他愿意为他的敌人放下他的生命，一种与世上迄今所知的任何爱相比更伟大的爱。		188:5.7 (2018.6) The cross makes a supreme appeal to the best in man because it discloses one who was willing to lay down his life in the service of his fellow men. Greater love no man can have than this: that he would be willing to lay down his life for his friends—and Jesus had such a love that he was willing to lay down his life for his enemies, a love greater than any which had hitherto been known on earth.
188:5.8 (2019.1) 在其他世界上，就像在玉苒厦(Urantia)上一样，人类耶稣在各各他的十字架上之死这一崇高景象已经激发了凡人的情感，同时它也引发了天使们的最高奉献。		188:5.8 (2019.1) On other worlds, as well as on Urantia, this sublime spectacle of the death of the human Jesus on the cross of Golgotha has stirred the emotions of mortals, while it has aroused the highest devotion of the angels.
188:5.9 (2019.2) 十字架是神圣服务、将一个人生命献身于一个人同伴们的福祉和拯救的那种极高象征。十字架并不是无辜的神子代替罪疚的罪者牺牲的象征，以及为了安抚被冒犯之神的暴力，而是它的确作为一种善将自身赠与到恶身上，并藉此通过这种爱的奉献而拯救它们的神圣象征，而永远立于世上以及一整个庞大宇宙中。十字架的确作为最高形式的无私服务、将正义生命全然赠与到全新侍奉服务中乃至死亡、十字架的死亡中的至高奉献的标志而立。看到耶稣赠与生命的这一伟大象征，真正会鼓舞我们所有人想去那样做。		188:5.9 (2019.2) The cross is that high symbol of sacred service, the devotion of one’s life to the welfare and salvation of one’s fellows. The cross is not the symbol of the sacrifice of the innocent Son of God in the place of guilty sinners and in order to appease the wrath of an offended God, but it does stand forever, on earth and throughout a vast universe, as a sacred symbol of the good bestowing themselves upon the evil and thereby saving them by this very devotion of love. The cross does stand as the token of the highest form of unselfish service, the supreme devotion of the full bestowal of a righteous life in the service of wholehearted ministry, even in death, the death of the cross. And the very sight of this great symbol of the bestowal life of Jesus truly inspires all of us to want to go and do likewise.
188:5.10 (2019.3) 当有思考力的男男女女看到耶稣将他的生命奉献在十字架上，他们很难再让自己抱怨甚至最严峻的生活困苦，更少抱怨琐碎的骚扰和他们的许多纯假想的不满。他的生是如此的荣耀，他的死是如此的胜利，以至我们都被诱使到一种要分享二者的意愿中。在迈克尔的整个赠与中有一种真正的吸引力，从他的青年岁月到他在十字架上的死这一压倒性景象。		188:5.10 (2019.3) When thinking men and women look upon Jesus as he offers up his life on the cross, they will hardly again permit themselves to complain at even the severest hardships of life, much less at petty harassments and their many purely fictitious grievances. His life was so glorious and his death so triumphant that we are all enticed to a willingness to share both. There is true drawing power in the whole bestowal of Michael, from the days of his youth to this overwhelming spectacle of his death on the cross.
188:5.11 (2019.4) 那么，确保当你们将十字架设为一种对神的启示时，你们不要以原始人的眼光，也不要以后来野蛮人的视角去看待，他们二者都将神视为一个拥有严厉司法和严格执法的无情君王。反而，要确保你们在十字架上看到耶稣对他赠与到其庞大宇宙凡人种族身上这一毕生使命之爱和献身的最终显现。在人子的死上看到父的神性之爱为其凡间各域子民展现之顶峰。十字架由此描绘了甘愿深情和自愿拯救对那些愿意接受这些赠与和奉献之人的奉献和赠与。十字架上并没有父所要求的任何东西，只有耶稣如此甘愿给出、他拒绝避免的一切。		188:5.11 (2019.4) Make sure, then, that when you view the cross as a revelation of God, you do not look with the eyes of the primitive man nor with the viewpoint of the later barbarian, both of whom regarded God as a relentless Sovereign of stern justice and rigid law-enforcement. Rather, make sure that you see in the cross the final manifestation of the love and devotion of Jesus to his life mission of bestowal upon the mortal races of his vast universe. See in the death of the Son of Man the climax of the unfolding of the Father’s divine love for his sons of the mortal spheres. The cross thus portrays the devotion of willing affection and the bestowal of voluntary salvation upon those who are willing to receive such gifts and devotion. There was nothing in the cross which the Father required—only that which Jesus so willingly gave, and which he refused to avoid.
188:5.12 (2019.5) 若人类无法以其他方式领会耶稣并理解他在世上赠与的意义，他至少可以理解他凡人痛苦的共同经历。没有人再会担心造物主不知道他世间苦难的本质及程度了。		188:5.12 (2019.5) If man cannot otherwise appreciate Jesus and understand the meaning of his bestowal on earth, he can at least comprehend the fellowship of his mortal sufferings. No man can ever fear that the Creator does not know the nature or extent of his temporal afflictions.
188:5.13 (2019.6) 我们知道，十字架上的死并非要去引发人对神的和解，而是推激励人对父的永恒之爱和他儿子的无尽仁慈的认知，并将这些普遍真相传播到一整个宇宙。		188:5.13 (2019.6) We know that the death on the cross was not to effect man’s reconciliation to God but to stimulate man’s realization of the Father’s eternal love and his Son’s unending mercy, and to broadcast these universal truths to a whole universe.