URANTIA RAAMAT - 187. Kiri. Ristilöömine

(UF-EST-001-2010-1)

URANTIA RAAMAT   

IV OSA: Jeesuse elu ja Õpetused



187. Kiri. Ristilöömine

Paper 187 : The Crucifixion

KUL kaks teeröövlit oli valmis seatud, asusid sõdurid tsentuurio juhtimisel ristilöömispaika teele. Neid kahtteist sõdurit juhtiv tsentuurio oli seesama kapten, kes oli viinud Rooma sõdurid eelmisel ööl Ketsemani Jeesust vahistama. Rooma kombe kohaselt määrati iga ristilöödava saatjaks neli sõdurit. Kaht röövlit piitsutati korrakohaselt enne nende ristilöömist, Jeesus aga enam ihunuhtlust ei saanud: kapten ilmselt arvas, et teda on juba enne süüdimõistmist piisavalt piitsutatud.

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.

Kaks koos Jeesusega ristilöödud röövlit olid Barabasi kaaslased, keda oleks hiljem hukatud koos nende juhiga, kui Pilatus poleks talle paasapüha puhul armu andnud. Seega löödi Jeesus risti Barabasi asemel.

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.

See, mis Jeesusega nüüd pidi toimuma, tema ristisurm, toimus tema enda vabal tahtel. Ta oli seda sündmust ette ennustades öelnud: „Isa armastab ja toetab mind, sest ma olen valmis oma elu andma. Aga ma võtan selle uuesti tagasi. Mitte keegi ei saa minult mu elu võtta — ma annan selle ise ära. Mul on õigus see ära anda ja õigus see tagasi võtta. Sain selleks korralduse oma Isalt.”

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.”

Just enne kella üheksat tol hommikul viisid sõdurid Jeesuse pretooriumist Kolgata teele. Neile järgnesid paljud, kes salaja Jeesusele kaasa tundsid, kuid enamik neist vähemalt kahesajast inimesest olid kas tema vaenlased või uudishimulikud logelejad, kes tahtsid lihtsalt ristilöömise nägemise vapustust nautida. Jeesuse ristisurma läksid vaatama ainult mõned juutide juhid. Teades, et Pilatus on Meistri Rooma sõduritele üle andnud ning et ta on surma määratud, pidasid nad templis koosolekut, et arutada, mida teha tema poolehoidjatega.

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. Kolgata teel

1. On the Way to Golgotha

Enne pretooriumi õuelt lahkumist seadsid sõdurid Jeesuse õlgadele risti põikpuu. Tava kohaselt pidi hukkamõistetu risti põikpuu ise ristilöömispaika viima. Ta ei pidanud kandma tervet risti, vaid ainult selle lühemat osa. Kolme risti püsttalad olid juba Kolgatale viidud ning sõdurite ja vangide kohale jõudes kindlalt maasse kinnitatud.

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.

Kombekohaselt kõndis rongkäigu ees kapten, kes hoidis käes väikesi valgeid tahvleid, millele olid söetükiga kirjutatud kurjategijate nimed ja kuriteod, mille eest nad olid süüdi mõistetud. Kahe röövli tahvlitel oli kirjas vaid nimi ja selle all sõna „Teeröövel”. Tavakohaselt löödi tahvel pärast ohvri risttalale naelutamist ja püsttalale paigaleseadmist risti tippu kurjategija pea kohale, et kõik pealtnägijad teaksid, missuguse kuriteo eest süüdimõistetu on risti löödud. Jeesuse risti teksti kandis tsentuurio ja sellele oli Pilatus ise ladina, kreeka ja aramea keeles kirjutanud „Jeesus Naatsaretlane — juutide kuningas”.

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.”

Mõned juudi ametiisikud, kes viibisid juures, kui Pilatus seda teksti kirjutas, protestisid ägedalt selle vastu, et Jeesust „juutide kuningaks” nimetatakse. Aga Pilatus tuletas neile meelde, et see oli üks süüdistustest, mille eest ta surma mõisteti. Kui juudid nägid, et neil ei õnnestu Pilatuse meelt muuta, palusid nad vähemalt kirjutada „Tema ütles: „Mina olen juutide kuningas.”” Aga Pilatus ei andnud järele, ta ei muutnud oma teksti. Edasistele palvetele vastas ta ainult: „Mida olen kirjutanud, seda olen kirjutanud.”

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.”

Harilikult mindi Kolgatale pikimat teed mööda, et süüdimõistetud kurjategijat näeksid paljud inimesed, kuid tol päeval valiti kõige otsem tee Damaskuse väravani, mis viis linnast välja põhja poole, ja seda teed mööda minnes jõutigi varsti Kolgatale, Jeruusalemma ametlikku ristilöömispaika. Kolgata taha jäid rikaste villad ja teisel pool teed olid paljude jõukate juutide hauad.

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.

Ristilöömine ei olnud juutide karistusviis. Nii kreeklased kui ka roomlased olid selle hukkamisviisi õppinud foiniiklastelt. Isegi Herodes ei hakanud kogu oma julmuse juures ristilöömist kasutama. Roomlased ei löönud kunagi risti Rooma kodanikke, see häbistav surm sai osaks ainult orjadele ja alistatud rahvastele. Jeruusalemma piiramise ajal, mis toimus täpselt nelikümmend aastat pärast Jeesuse ristilöömist, kaeti kogu Kolgata mitme tuhande ristiga, millel hukkusid päev päeva järel juudi rahva õied. See oli tolle päeva külvi tõeliselt kohutav lõikus.

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.

Kui surmarongkäik Jeruusalemma kitsaid tänavaid mööda edasi liikus, ei suutnud paljud õrnasüdamelised juudi naised, kes olid kuulnud Jeesuse virgutavaid ja kaastundlikke sõnu ning teadsid tema armastavast elutööst, hoiduda pisaratest, kui nägid teda nii autusse surma viidavat. Paljud naised nutsid ja halasid tema möödudes. Aga kui mõni neist tihkas talle järgneda ja tema kõrval käia, pööras Meister pead ja ütles: „Jeruusalemma tütred, ärge nutke minu pärast, nutke pigem iseenda ja oma laste pärast. Minu töö on juba peaaegu tehtud — varsti lähen ma oma Isa juurde —, aga Jeruusalemmal algavad nüüd kohutavad hädaajad. Vaata, tulevad päevad, mil te peate ütlema: õndsad on viljatud ja need, kelle rinnad pole kunagi oma lapsi imetanud. Neil päevil te palvetate veel selle eest, et mägede kaljud teie peale langeksid, et teid päästetaks teie kohutavatest hädadest.”

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.”

Need Jeruusalemma naised olid tõesti vaprad, et näitasid julgelt välja oma osavõtlikkust Jeesuse suhtes, sest ristilöömisele viidava vastu sõbralikkuse ilmutamine oli rangelt keelatud. Käratseval rahvamassil oli lubatud süüdimõistetut mõnitada, pilgata ja naeruvääristada, kuid polnud lubatud väljendada mingit kaastunnet. Jeesus oli küll tänulik nende kaastundeavalduste üle sel tumedal tunnil, mil ta sõbrad olid peidus, kuid ei tahtnud, et heasüdamlikud naised tõmbaksid endale kaela võimude rahulolematuse, söandades tema vastu osavõtlikkust ilmutada. Jeesus mõtles nüüdki väga vähe enda peale, vaid rohkem Jeruusalemma ja kogu juudi rahvast ees ootavate kohutavalt traagiliste päevade peale.

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.

Meister astus ristilöömisele väga väsinud sammul, ta oli äärmiselt kurnatud. Pärast viimset õhtusöömaaega Eelija Markuse majas ei olnud ta saanud ei süüa ega juua, tal polnud lastud ka hetkegi magada. Peale selle oli kuni tema süüdimõistmise tunnini toimunud üks kohtuistung teise järel, rääkimata julmast piitsutamisest, millega olid kaasnenud füüsilised kannatused ja verekaotus. Kõigele sellele lisandus äärmine meeleängistus, suur vaimne pinge ja kohutav inimlik üksildus.

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.

Veidi pärast linnaväravast väljumist lõi Jeesus risttala kandes vankuma, tema füüsiline jõud andis hetkeks järele ja ta kukkus oma raske koorma all. Sõdurid karjusid ta peale ja lõid teda jalaga, aga ta ei suutnud tõusta. Seda nähes mõistis kapten, et Jeesus on juba palju kannatanud, ja andis sõduritele käsu teda mitte tagant sundida. Ta käskis ühel möödujal, Küreene Siimonil, võtta risttala Jeesuse õlult ja kanda seda kogu ülejäänud tee Kolgatani.

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.

See mees Siimon oli tulnud paasapüha pidama kaugelt Küreenest, Põhja-Aafrikast. Ta peatus koos teiste küreenelastega väljaspool linnamüüre ja oli teel linna templiteenistusele, kui Rooma kapten andis talle käsu Jeesuse risttala kanda. Siimon jäi Kolgatale ka Jeesuse ristisurma tundideks, kõneldes paljude tema sõprade ja vaenlastega. Pärast ülestõusmist ja enne Jeruusalemmast lahkumist sai temast vapper taevariigi evangeeliumisse uskuja ning koju pöördudes juhtis ta taevariigi juurde ka oma perekonna. Tema kahest pojast, Aleksandrist ja Ruufusest, said uue evangeeliumi tegusad õpetajad Aafrikas. Aga Siimon ei saanudki teada, et Jeesus, kelle koormat ta kandis, ja juudi õpetaja, kes oli kunagi tema vigastatud pojaga sõbrunenud, olid üks ja seesama isik.

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.

Veidi pärast kella üheksat jõudis surmarongkäik Kolgatale ja Rooma sõdurid asusid kaht teeröövlit ning Inimese Poega nende ristidele naelutama.

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. Ristilöömine

2. The Crucifixion

Kõigepealt sidusid sõdurid Meistri käed köitega risttala külge, siis naelutasid need vastu puud. Risttala postile tõstnud, lõid nad selle kindlalt püsttala külge, sidusid ta jalad kinni ja naelutasid needki puu külge, läbistades mõlemad jalalabad ühe pika naelaga. Püsttalasse oli parajale kõrgusele pistetud suur pulk, mis toetas keharaskust nagu sadul. Rist polnud kõrge, Meistri jalad olid vaid meetri kõrgusel maast. Seepärast kuulis ta kõiki tema pihta suunatud pilkeid ja nägi selgesti nende näoilmeid, kes teda nii mõtlematult mõnitasid. Ja kõik kohalviibijad kuulsid hästi igat sõna, mis Jeesus neil pikkadel piina ja aeglase surma tundidel ütles.

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.

Tava kohaselt võeti ristilöödavatel kõik rõivad seljast, et aga juutidele oli palja inimkeha avalik näitamine väga vastumeelt, andsid roomlased kõigile Jeruusalemmas ristilöödavatele alati sündsa niudevöö. Seepärast kaeti ka Jeesus pärast lahtiriietamist ja enne ristile seadmist sellega.

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.

Ristilöömist kasutati, kui sooviti surmamõistetut julmalt ja kaua piinata, sest ohver suri sageli alles mitme päeva pärast. Jeruusalemmas oli üsna palju ristisurma vastaseid ja üks juudi naiste ühing saatis ristilöömise juurde alati oma esindaja, kes pakkus ohvrile uimasteid sisaldavat veini, mis kannatusi leevendas. Aga kui Jeesus oli uimastiga segatud veini maitsnud, keeldus ta suurest janust hoolimata seda joomast. Meister eelistas hoida oma inimteadvuse lõpuni erksa. Ta tahtis surma kogeda, kas või nii julma ja ebainimlikku surma, ning võita see, alistudes vabatahtlikult kõigile inimlikele läbielamistele.

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.

Enne Jeesuse ristilöömist pandi ristile kaks teeröövlit, kes kogu aeg oma hukkajate peale sülitasid ja neid sõimasid. Ainsad sõnad, mis Jeesus ütles, kui teda risttalale naelutati, olid: „Isa, anna neile andeks, sest nad ei tea, mida teevad.” Ta poleks saanud oma hukkajate eest nii halastavalt ja armastavalt kosta, kui säärased armastavad pühendunud mõtted poleks juhtinud kogu tema isetut elu. Kriisiolukorras tulevad varjamatult ilmsiks eluaegsed ideed, ajendid ja igatsused.

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.

Kui Meister oli ristile tõstetud, naelutas kapten tema pea kohale tahvli, kus oli kirjas kolmes keeles „Jeesus Naatsaretlane — juutide kuningas”. Juudid pidasid seda solvavaks ja see vihastas neid väga. Pilatus oli aga nende lugupidamatu käitumise pärast ärritatud: ta ju tundis, et teda oli hirmutatud ja alandatud, ning kasutas seda väiklaseks kättemaksuks. Ta oleks võinud kirjutada „Jeesus, mässaja”. Aga ta teadis hästi, kui väga need Jeruusalemma juudid põlgavad isegi Naatsareti nime, ning otsustas neid sellega alandada. Ta teadis, et neid haavab väga sügavalt ka selle hukatud galilealase nimetamine „juutide kuningaks”.

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.”

Kuulda saanud, kuidas Pilatus neid selle Jeesuse ristile seatud sildiga mõnitada püüab, kiirustasid paljud juutide juhid Kolgatale, kuid nad ei julgenud silti eemaldada, sest Rooma sõdurid seisid valves. Et silti ära võtta ei saanud, jäid nad rahva sekka ja püüdsid igati Jeesuse mõnitamist ning naeruvääristamist õhutada, et keegi seda teksti tõsiselt ei võtaks.

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.

Apostel Johannes jõudis koos Jeesuse ema Maarja, Ruti ja Juudaga kohale siis, kui Jeesus oli juba ristile tõstetud ja kapten lõi parajasti Meistri pea kohale silti. Johannes oli ainus üheteistkümnest apostlist, kes ristilöömise tunnistajaks oli, ning temagi polnud seal kogu aeg, sest varsti pärast Jeesuse ema kohaletoomist jooksis ta tagasi Jeruusalemma oma ema ja tema sõprade järele.

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.

Nähes ema koos Johannese ja oma venna ning õega, Jeesus naeratas, kuid ei öelnud midagi. Meistri risti löönud neli sõdurit olid tema rõivad vahepeal omavahel ära jaganud, nagu oli tavaks: üks võttis sandaalid, teine turbani, kolmas vöö ja neljas rüü. Neljaks tükiks oli jäänud jagada veel tuunika ehk peaaegu põlvini ulatuv õmblusteta riie, ent sõdurid pidasid seda nii ebatavaliseks esemeks, et otsustasid selle peale liisku heita. Jeesus vaatas nende poole alla, kui nad tema rõivaid jagasid, ja mõtlematu rahvahulk pilkas teda.

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.

Oli hea, et Rooma sõdurid Meistri rõivad endale võtsid. Kui need oleksid tema poolehoidjatele jäänud, võinuks neil tekkida kiusatus hakata Jeesuse säilmeid ebausklikult kummardama. Meister ei tahtnud jätta maha midagi ainelist, mida tema poolehoidjad saaksid tema maise eluga seostada. Ta tahtis jätta inimkonnale ainult mälestuse inimelust, mis oli pühendatud kõrgele vaimsele ideaalile — Isa tahte täitmisele.

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. Ristilöömise pealtnägijad

3. Those Who Saw the Crucifixion

Tol reede hommikul kella poole kümne ajal pandi Jeesus ristile. Kella üheteistkümneks oli kogunenud Inimese Poja ristisurma vaatama juba üle tuhande inimese. Nende kohutavate tundide jooksul seisid nähtamatud universumiväed vaikides, silmitsedes seda harukordset nähtust — Loojat suremas loodud-olendi surma, süüdimõistetud kurjategija autuimat surma.

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.

Risti lähedal viibisid ristisurma aegu mingi aja Maarja, Rutt, Juudas, Johannes, Saloome (Johannese ema) ja rühm tõsimeelseid naisusklikke, kelle hulgas olid ka Jeesuse ema õde ja Kloopase naine Maarja, Maarja Magdaleena ja Rebeka Sepphorisest. Need ja teisedki Jeesuse sõbrad vaikisid, olles tunnistajaks Jeesuse suurele kannatlikkusele ja meelekindlusele ning jälgides tema raskeid kannatusi.

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.

Paljud vangutasid mööda minnes pead ja sõimasid: „Sina, kes sa tahtsid hävitada templi ja selle kolme päevaga üles ehitada, päästa end. Miks sa ristilt alla ei tule, kui oled Jumala Poeg?” Samamoodi pilkasid teda ka juutide valitsejad: „Teisi ta päästis, aga iseennast päästa ei suuda.” Mõned ütlesid: „Kui sa oled juutide kuningas, tule ristilt alla ja me hakkame sind uskuma.” Hiljem pilkasid nad teda veel: „Ta uskus, et Jumal ta päästab. Ta nimetas end isegi Jumala Pojaks — vaadake teda nüüd, ta on kahe röövli vahele risti löödud.” Isegi need kaks röövlit sõimasid teda ja tegid talle etteheiteid.

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.

Et Jeesus ei vastanud mõnitustele midagi ning kuna selle erilise ettevalmistustepäeva lõunaaeg lähenes, oli suurem osa pilkavast ja mõnitavast rahvahulgast poole kaheteistkümneks oma teed läinud, kohale oli jäänud alla viiekümne inimese. Ka sõdurid valmistusid lõunatama ja oma odavat haput veini jooma, seades end sisse pikaks surmavalveks. Veini juues tervitasid nad Jeesust pilkava toostiga, öeldes: „Ole tervitatud, juutide kuningas, ja head õnne sulle!” Meistri kannatlik suhtumine nende naeruvääristustesse ja pilgetesse hämmastas aga neid.

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.

Kui Jeesus neid söömas ja joomas nägi, vaatas ta nende poole ja ütles: „Mul on janu.” Kui valvurite kapten kuulis Jeesust ütlemas „Mul on janu”, võttis ta oma pudelist veidi veini, pistis veiniga immutatud käsnast pudelikorgi oda otsa ja tõstis selle Jeesuse juurde, et too saaks oma kuivanud huuli niisutada.

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.

Jeesus oli otsustanud elada oma üleloomulikke võimeid kasutamata ja soovis ka ristil surra nagu tavaline surelik. Ta oli elanud nagu inimene ja tahtis surra nagu inimene — täites Isa tahet.

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. Röövel ristil

4. The Thief on the Cross

Üks teeröövel sõimas Jeesust: „Kui sa oled Jumala Poeg, siis miks sa ennast ja meid ei päästa?” Aga kuulnud tema etteheiteid Jeesusele, ütles teine, kes oli Meistrit palju kordi õpetamas näinud: „Kas sa ei karda isegi Jumalat? Kas sa ei näe, et meie kannatame oma tegude eest õiglaselt, aga see mees kannatab ebaõiglaselt? Parem püüame oma patud andeks saada ja hinged päästa.” Kuulnud röövlit selliselt kõnelemas, pööras Jeesus näo tema poole ja naeratas heakskiitvalt. Kui kurjategija nägi Jeesuse nägu, mis oli tema poole pööratud, puhus ta oma usu võbiseva leegi lõkkele ja ütles: „Issand, tuleta mind meelde, kui sa oma kuningriigi kätte saad.” Ja Jeesus vastas seepeale: „Tõesti, tõesti, ma ütlen sulle täna, kord oled sa koos minuga Paradiisis.”

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.”

Meistril oli isegi surmapiinasid kannatades aega kuulata, kuidas uskujast teeröövel oma usku tunnistab. Kui see röövel haaras hingepääste järele, leidis ta lunastuse. Enne seda oli tema usk Jeesusesse piiratud, aga nüüd, neil viimastel teadvuseloleku tundidel, pöördus ta Meistri õpetuse poole kogu südamega. Nähes, kuidas Jeesus ristil surmale vastu astus, hakkas see röövel täielikult uskuma, et Inimese Poeg on tõepoolest Jumala Poeg.

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.

Röövli pöördumise ja kuningriiki vastuvõtmise ajal ei olnud apostel Johannest kohal, sest ta oli läinud linna, et tuua oma ema ja tema sõbrad ristisurma vaatama. Luukas kuulis sellest loost hiljem Rooma valvurite uskupöördunud kaptenilt.

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.

Apostel Johannes jutustas ristilöömisest nii, nagu ta mäletas seda sündmust kaks kolmandikku sajandit hiljem. Muud ürikud on koostatud valves olnud Rooma tsentuurio jutu järgi, kes hakkas seal nähtu ja kuuldu tagajärjel Jeesusesse uskuma ning astus maapealse taevariigi vennaskonna täieõiguslikuks liikmeks.

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.

Selle noormehe, pattukahetseva teeröövli, olid viinud vägivalla ja kuritegevuseni need, kes olid ülistanud röövlielu kui tõhusat patriootlikku protesti poliitilise rõhumise ja sotsiaalse ebaõigluse vastu. Niisugune lõhenemine koos seiklusjanuga meelitas paljud muidu heade kavatsustega noored neis julgetes röövretkedes osalema. Noormees oli Barabasi kangelaseks pidanud. Nüüd ta tõdes, et oli eksinud. Ristil olles nägi ta enda kõrval tõeliselt suurt meest, tõelist kangelast. Siin oli kangelane, kes sütitas teda ja avas talle moraalse eneseaustuse kõrgemad ideed ning elavdas kõiki tema julguse-, mehelikkuse- ja vapruseideaale. Jeesust nähes tärkas tema südames ülevoolav armastus ja ustavus ning tõeline õilsus.

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.

Kui veel keegi mõnitava rahva seast oleks tundnud oma hinges usku tärkamas ja Jeesuselt halastust palunud, oleks ta võetud vastu sama armastava osavõtlikkusega, mida ilmutati uskujast teeröövli suhtes.

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.

Kohe pärast seda, kui kahetsev röövel kuulis Meistri tõotust, et nad kohtuvad kunagi Paradiisis, tuli Johannes linnast tagasi, kaasas ema ja peaaegu tosin naisuskujat. Johannes võttis koha sisse Jeesuse ema Maarja lähedale, et teda toetada. Maarja poeg Juudas seisis teisel pool. Kui Jeesus seda pilti vaatas, oli juba keskpäev ja ta ütles emale: „Naine, vaata oma poega!” Ja Johannesele ütles ta: „Mu poeg, vaata oma ema!” Ja siis pöördus ta nende mõlema poole, öeldes: „Tahan, et te siit lahkuksite.” Ja nii talutasid Johannes ja Juudas Maarja Kolgatalt ära. Johannes viis Jeesuse ema tema peatuspaika Jeruusalemmas ja kiirustas ise ristilöömiskohale tagasi. Pärast paasapüha pöördus Maarja tagasi Betsaidasse, kus elas oma loomuliku elu lõpuni Johannese majas. Maarja ei elanud pärast Jeesuse surma enam aastatki.

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.

Pärast Maarja lahkumist tõmbusid ka teised naised veidi kaugemale ning jälgisid Jeesust, kuni ta ristil hinge heitis; nad seisid seal ikka veel, kui Meistri keha matmiseks alla võeti.

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. Viimne tund ristil

5. Last Hour on the Cross

Ehkki aastaaeg oli niisuguseks ilmastikunähtuseks veel varajane, tõmbus veidi pärast kella kahteteist taevas süngeks, sest õhus oli palju peent liiva. Jeruusalemma elanikud teadsid, et see tähendab Araabia kõrbest soojade tuultega saabuvat liivatormi. Kella üheks oli taevas nii tume, et päikest polnud enam näha, ja ka ülejäänud rahvas kiirustas linna tagasi. Kui Meister varsti pärast seda tundi hinge heitis, oli seal alla kolmekümne inimese — ainult kolmteist Rooma sõdurit ja umbes viisteist uskujat. Kõik need uskujad peale kahe — Jeesuse venna Juuda ja Johannes Sebedeuse — olid naised. Johannes oli naasnud just enne Meistri surma.

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.

Veidi pärast kella ühte hakkas Jeesuse inimteadvus kaduma, samal ajal läks tugeva liivatormi tõttu üha pimedamaks. Meistri viimased halastus-, andestus-ja manitsussõnad olid juba öeldud. Ta oli juba väljendanud oma viimast soovi — mis puudutas tema ema eest hoolitsemist. Sel surma lähenemise tunnil kordas Jeesuse inimmeel paljusid lõike heebrea pühakirjadest, eriti psalme. Jeesuse kui inimese viimane teadlik mõttetegevus oli seotud Psalmide raamatu nende osade kordamisega, mida praegu nimetatakse kahekümnendaks, kahekümne esimeseks ja kahekümne teiseks psalmiks. Ta huuled küll liikusid sageli, aga ta oli liiga nõrk, et lausuda sõnu, kui need tal nii hästi peas olevad lõigud läbi mõtete käisid. Lähedalseisjad tabasid vaid mõned korrad teda midagi ütlemas, näiteks: „Ma tean, et Issand oma võitud päästab”, „Su käsi leiab kõik mu vaenlased” ja „Mu Jumal, mu Jumal, miks oled sa mind maha jätnud?” Jeesus ei kahelnud hetkekski, et ta oli elanud vastavalt Isa tahtele; ta ei kahelnud kordagi, et oli nüüd andmas oma lihalikku elu kooskõlas Isa tahtega. Ta ei tundnud, et Isa oleks teda hüljanud, vaid tuletas lihtsalt oma hääbuvas teadvuses meelde paljusid pühakirju, muu hulgas seda kahekümne teist psalmi, mis algab sõnadega „Mu Jumal, mu Jumal, miks oled sa mind maha jätnud?” Ning see oli juhtumisi üks kolmest lõigust, mida ta ütles nii selgesti, et seda kuulsid ka lähedalolijad.

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.

Surelik Jeesus esitas oma kaaslastele viimase palve kella poole kahe paiku, mil ta ütles teist korda: „Mul on janu.” Sama valvurite kapten niisutas taas tema huuli sellesama hapusse veinisse — mida tol ajal nimetati tavaliselt äädikaks — kastetud käsnast korgiga.

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.

Liivatorm tugevnes ja taevas läks üha pimedamaks. Sõdurid ja väike rühm uskujaid seisid aga ikka veel seal. Sõdurid tõmbusid risti läheduses üksteise vastu kössi, et end lõikava liiva eest kaitsta. Johannese ema ja teised vaatasid toimuvat kaugemalt, kus kaljueend neid mõnevõrra kaitses. Meistri viimase hingetõmbe ajal viibisid tema risti all Johannes Sebedeus, tema vend Juudas ja ta õde Rutt, Maarja Magdaleena ja Rebeka Sepphorisest.

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.

Just enne kella kolme hüüdis Jeesus valjusti: „See on lõppenud! Isa, sinu kätte usaldan ma oma vaimu!” Ja seda öelnud, langetas ta pea ja loobus eluvõitlusest. Kui Rooma tsentuurio nägi, kuidas Jeesus suri, lõi ta endale vastu rinda ja ütles: „See oli tõesti vaga mees, ta pidi tõepoolest olema Jumala Poeg.” Ja alates sellest tunnist hakkas ta Jeesusesse uskuma.

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.

Jeesus suri kuninglikult — nagu oli ka elanud. Ta tunnistas vabalt oma kuningaseisust ja jäi kogu selle traagilise päeva jooksul olukorra peremeheks. Ta oli valmis minema autusse surma, kui oli hoolitsenud enne oma valitud apostlite ohutuse eest. Ta oli hoidnud targasti Peetrust vägivalla tõttu raskustesse sattumast ja hoolitsenud selle eest, et Johannes jääks tema sureliku elu lõpuni lähedusse. Ta oli ilmutanud mõrvarlikule Suurkohtule oma tõelist olemust ja tuletanud Pilatusele meelde enda kui Jumala Poja suveräänse võimu allikat. Ta oli alustanud Kolgata teed omaenda ristipuud kandes ja lõpetanud oma armastava annetumise sureliku vaimu üleandmisega Paradiisi-Isale. Pärast niisugust elu — ja selliselt surres — võis Meister tõesti öelda: „See on lõpetatud.”

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.”

Et see oli nii paasapühaks kui ka sabatiks valmistumise päev, ei tahtnud juudid surnukehi Kolgatale nähtavale jätta. Seepärast läksid nad Pilatuse juurde ja palusid, et nende kolme mehe jalad murtaks ning neile lõpp tehtaks, et nad saaks ristidelt alla võtta ja enne päikeseloojangut kurjategijatele mõeldud haudadesse heita. Seda palvet kuuldes saatis Pilatus kohe kolm sõdurit Jeesuse ja kahe teeröövi jalgu murdma ning neile lõppu tegema.

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.

Kolgatale jõudes talitasid sõdurid kahe röövliga vastavalt saadud käsule, kuid leidsid oma suureks üllatuseks Jeesuse juba surnud olevat. Et tema surmas kindlad olla, läbistas üks sõdur odaga tema vasaku külje. Ehkki ristilöömise ohvrid jäid tavaliselt isegi kaheks-kolmeks päevaks elavaina ristile, lõpetas Jeesuse tugev emotsionaalne agoonia ja vaimne ängistus tema sureliku lihaliku elu vähem kui viie ja poole tunniga.

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. Pärast ristilöömist

6. After the Crucifixion

Liivatormi pimeduses saatis Taavet Sebedeus kella poole nelja paiku viimased sõnumitoojad Meistri surma kohta teateid viima. Viimased jooksjad saatis ta Marta ja Maarja majja Betaaniasse, kus arvas peatuvat Jeesuse ema koos ülejäänud pereliikmetega.

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.

Pärast Meistri surma saatis Johannes naised koos Juudaga Eelija Markuse majja, kuhu nad jäid kogu sabatipäevaks. Et Rooma tsentuurio Johannest selleks ajaks juba hästi tundis, jäi Johannes Kolgatale seniks, kuni saabusid Joosep ja Nikodeemos, kes olid saanud Pilatuselt loa Jeesuse keha oma valdusse võtta.

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.

Nii lõppes see traagiline ja kurb päev hiiglasuures universumis, mille intellektiolendite müriaadid olid vaadanud õudusvärinaga oma inimeseks kehastunud armastatud Suverääni ristilöömise ehmatavat vaatepilti; neid vapustas surelike inimeste kalkus ja rikutus, mis selles avaldus.

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.





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