유란시아 책
IV 부. 예수의 생애와 교훈
187:0.1 (2004.1)
AFTER the two brigands had been made ready, the soldiers, under the direction of a centurion, started for the scene of the crucifixion. The centurion in charge of these twelve soldiers was the same captain who had led forth the Roman soldiers the previous night to arrest Jesus in Gethsemane. It was the Roman custom to assign four soldiers for each person to be crucified. The two brigands were properly scourged before they were taken out to be crucified, but Jesus was given no further physical punishment; the captain undoubtedly thought he had already been sufficiently scourged, even before his condemnation.
187:0.3 (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.”
이날 아침 아홉 시 조금 전에, 병사들이 집정관 관저에서 골고다를 향한 길로 예수를 끌고 갔다. 예수를 몰래 동정하는 많은 사람도 그들을 따라왔지만, 200명이 넘는 이 무리 대부분은 그를 대적하는 자들이거나, 아니면 십자가형을 지켜봄으로써 짜릿한 충격을 즐기려는 호기심 많은 한심한 자들이었다. 유대인 지도자들 중에서는 단지 몇 명만이, 십자가 위에서 죽는 예수를 보려고 나왔다. 빌라도가 그를 로마 병사에게 넘겨줬다는 것과, 그가 사형 언도를 받았다는 것을 알았으므로, 그들은 성전에서 회의하느라 바빴고, 예수를 따르는 자들을 어떻게 처리할 것인지 의논했다.
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.
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.
지휘관은 관습에 따라서 행렬을 인도했고, 죄인의 이름과 선고받은 죄목의 특질을 그 위에 목탄으로 기록한, 하얀 색의 작은 판자를 들고 있었다. 백부장은 두 강도를 위해서 그들의 이름을 쓴 후에, 그 밑에 “강도”라는 한 마디를 적은 팻말들을 지니고 있었다. 죄수가 가로 들보에 못박히고 똑바로 세워진 나무 위 제자리에 끌어 올려진 후에는, 죄수의 머리 바로 위 십자가 꼭대기에 이 팻말을 못으로 박아 놓아서, 그 사형수가 무슨 죄로 십자가형에 처해졌는지, 보는 사람마다 알 수 있도록 하는 것이 관습이었다. 예수의 십자가에 붙이려고 백부장이 가져온 죄패{罪牌}에는 “나사렛 예수--유대인의 왕”이라고 적혀있었는데, 빌라도가 몸소 라틴어와 그리스어와 아람어로 기록했다.
187:1.2 (2004.6)
According to custom the captain led the procession, carrying small white boards on which had been written with charcoal the names of the criminals and the nature of the crimes for which they had been condemned. For the two thieves the centurion had notices which gave their names, underneath which was written the one word, “Brigand.” It was the custom, after the victim had been nailed to the crossbeam and hoisted to his place on the upright timber, to nail this notice to the top of the cross, just above the head of the criminal, that all witnesses might know for what crime the condemned man was being crucified. The legend which the centurion carried to put on the cross of Jesus had been written by Pilate himself in Latin, Greek, and Aramaic, and it read: “Jesus of Nazareth—the King of the Jews.”
187:1.3 (2005.1)
Some of the Jewish authorities who were yet present when Pilate wrote this legend made vigorous protest against calling Jesus the “king of the Jews.” But Pilate reminded them that such an accusation was part of the charge which led to his condemnation. When the Jews saw they could not prevail upon Pilate to change his mind, they pleaded that at least it be modified to read, “He said, ‘I am the king of the Jews.’” But Pilate was adamant; he would not alter the writing. To all further supplication he only replied, “What I have written, I have written.”
187:1.4 (2005.2)
Ordinarily, it was the custom to journey to Golgotha by the longest road in order that a large number of persons might view the condemned criminal, but on this day they went by the most direct route to the Damascus gate, which led out of the city to the north, and following this road, they soon arrived at Golgotha, the official crucifixion site of Jerusalem. Beyond Golgotha were the villas of the wealthy, and on the other side of the road were the tombs of many well-to-do Jews.
187:1.5 (2005.3)
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.
죽음의 행렬이 예루살렘의 좁은 길을 지나가자, 연민의 정과 즐거운 기운으로 가득한 예수의 말씀을 들었던, 그리고 사랑에 넘치는 그의 삶을 아는 인정 많은 다수의 유대인 여자가, 그런 야비한 죽음을 맞이하려고 끌려가는 그를 보면서 눈물을 감추지 못했다. 그가 옆으로 지나갈 때, 이 여자들 대부분은 어쩔 줄 몰라 하면서 애통해 했다. 그들 가운데 일부는 용감하게 그의 옆에서 따라가려했으나, 주님은 그들에게 고개를 돌리면서 말씀했다:“예루살렘의 딸들아, 나를 위하여 울지 말고, 오히려 너희 자신과 자녀를 위하여 슬퍼하라. 나의 일은 거의 끝났지만--즉 나는 곧 내 아버지께로 가지만-- 예루살렘에 극심한 고난의 때가 바로 시작될 것이다. 보라, 그날이 오면 너희가:아이를 낳지 못한 자와 자녀에게 젖을 먹여보지 못한 자가 복되다고 말할 것이다. 그때가 되면, 너희는 재난에 대한 공포에서 벗어나도록, 언덕 위의 바위가 너희에게 굴러 떨어지게 해달라고 기도할 것이다.”
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.”
십자가형을 받으러 가는 자에게 친근감을 나타내는 것은 엄격히 법에 어긋났으므로, 예루살렘 여자들이 예수에 대한 동정심을 보인 것은 정말로 용감한 행동이었다. 사람들이 사형수를 조롱하고 비웃고 놀리는 일은 허용됐지만, 조금이라도 동정심을 표현하는 것은 금지됐다. 예수께서는 친구들이 숨어있는 이 암담한 때에 보여주는 동정심에 고맙게 생각했으나, 마음씨 고운 이 여자들이 그에게 감히 동정심을 나타냄으로써 권세자들의 비위를 건드리지 않기를 원했다. 예수께서는, 이와 같은 때에도 자신에 대해서는 전혀 생각하지 않고, 오직 예루살렘과 온 유대 민족에게 임할 극도로 비극적인 날들을 생각했다.
187:1.7 (2005.5)
These women of Jerusalem were indeed courageous to manifest sympathy for Jesus, for it was strictly against the law to show friendly feelings for one who was being led forth to crucifixion. It was permitted the rabble to jeer, mock, and ridicule the condemned, but it was not allowed that any sympathy should be expressed. Though Jesus appreciated the manifestation of sympathy in this dark hour when his friends were in hiding, he did not want these kindhearted women to incur the displeasure of the authorities by daring to show compassion in his behalf. Even at such a time as this Jesus thought little about himself, only of the terrible days of tragedy ahead for Jerusalem and the whole Jewish nation.
187:1.8 (2006.1)
As the Master trudged along on the way to the crucifixion, he was very weary; he was nearly exhausted. He had had neither food nor water since the Last Supper at the home of Elijah Mark; neither had he been permitted to enjoy one moment of sleep. In addition, there had been one hearing right after another up to the hour of his condemnation, not to mention the abusive scourgings with their accompanying physical suffering and loss of blood. Superimposed upon all this was his extreme mental anguish, his acute spiritual tension, and a terrible feeling of human loneliness.
187:1.9 (2006.2)
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.
시몬이라는 이 사람은, 유월절에 참여하려고 북부 아프리카의 구레네에서 먼 길을 왔다. 로마 지휘관이 예수의 가로 들보를 지고 가도록 명했을 때, 그는 성{城} 안에 있는 성전으로 예배드리러 가던 도중에, 다른 구레네인과 함께 바로 성 밖에서 쉬고 있었다. 시몬은, 주님이 십자가 위에서 죽는 동안 내내 떠나지 않았고, 주님의 친구와 적들 가운데 여러 사람과 이야기를 나눴다. 부활이 있은 뒤에, 그리고 예루살렘을 떠나기 전에, 그는 천국 복음의 훌륭한 신자가 됐고, 고향으로 돌아간 후에는 온 가족을 하늘나라로 인도했다. 그의 두 아들 알렉산더와 루포는, 아프리카에서 새 복음을 가르치는 매우 훌륭한 선생이 됐다. 그러나 시몬은, 자기가 짐을 대신 져줬던 그 사람, 그리고 부상당했던 자기 아들과 한때 친구로 지냈던 그 유대인 개인 교사가, 이 예수와 동일 인물이었음을 전혀 알지 못했다.
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.
병사들은 먼저 주님의 팔을 끈으로 가로 들보에 묶었고, 그후에 그의 손을 나무에 못박았다. 그들은 이 가로 들보를 기둥 위로 끌어올리고, 똑바로 세워진 십자가 나무에 견고히 못박은 후에, 발도 나무에 묶고 못박았으며, 한 개의 긴 못으로 두 발을 관통하도록 했다. 똑바로 세워진 나무에는 큰 쐐기 못이 적당한 높이에 박혀있어서, 몸의 무게를 지탱할 수 있는 발판 역할을 했다. 그 십자가는 높지 않았으므로, 주님의 발끝에서 땅까지는 약 3피트밖에 되지 않았다. 그러므로 그는 자기를 비웃는 모든 말을 들을 수 있었고, 인정머리 없이 조롱하는 모든 사람의 얼굴 표정을 확실히 볼 수 있었다. 또한 거기에 있던 사람들은, 오래 지속되는 심한 고통을 겪으면서 서서히 죽어가는 긴 시간 동안 예수께서 말씀하는 것을 전부 들을 수 있었다.
187:2.1 (2006.5)
The soldiers first bound the Master’s arms with cords to the crossbeam, and then they nailed his hands to the wood. When they had hoisted this crossbeam up on the post, and after they had nailed it securely to the upright timber of the cross, they bound and nailed his feet to the wood, using one long nail to penetrate both feet. The upright timber had a large peg, inserted at the proper height, which served as a sort of saddle for supporting the body weight. The cross was not high, the Master’s feet being only about three feet from the ground. He was therefore able to hear all that was said of him in derision and could plainly see the expression on the faces of all those who so thoughtlessly mocked him. And also could those present easily hear all that Jesus said during these hours of lingering torture and slow death.
187:2.2 (2007.1)
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.
십자가형은 오래 지속되게 하는 잔인한 형벌로서 이용됐고, 사형수가 며칠 동안 죽지 않는 경우도 있을 정도였다. 예루살렘에서는 십자가형을 상당히 반대하는 분위기가 있었고, 사형수의 고통을 덜어주도록 약을 탄 포도주를 마시게 하려고, 십자가 형장에 늘 대표자를 보내는 유대인 부인회{婦人會}가 있었다. 그러나 예수께서는 마취제가 섞인 이 포도주를 맛봤을 때, 몹시 목이 말랐지만 마시기를 거절했다. 주님은 마지막 순간까지 인간 의식{意識}을 유지하기로 선택했다. 이런 잔인하고 비인간적인 형식 속에서도 죽음에 대처하고, 충분한 인간 체험에 자발적으로 순종함으로써 그것을 극복하려했다.
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.
예수께서 십자가에 못박히기 전에, 두 강도가 이미 각자의 십자가에 달려있었고, 그동안 내내 형 집행자들을 저주하면서 침을 뱉었다. 그들이 예수를 십자가에 못박을 때, 예수는 오직 “아버지여, 저들이 무엇을 하는지 알지 못하니, 저들을 용서해주십시오”라고 말했을 뿐이다. 애정 어린 헌신을 보여주는 그런 생각이, 애타적으로 봉사한 자신의 삶 전체의 주요 동기가 아니었다면, 형을 집행하는 자들을 위하여 그토록 자비롭고 사랑스럽게 중보 기도를 드리지 못했을 것이다. 평소에 하던 생각과 동기와 동경은, 결정적 순간에 분명하게 드러나는 법이다.
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.
주님이 십자가 위로 끌어올려진 후에, 지휘관이 그의 머리 위쪽 십자가에 죄패를 못으로 박았고, 세 나라 말로, “나사렛 예수--유대인의 왕”이라고 적혀있었다. 유대인은 이것이 자기네를 모욕하는 것이라고 믿고 크게 분노했다. 그러나 빌라도는 그들의 무례한 태도에 약이 올랐으며;자기가 협박당하고 굴욕감을 맛봤던 것을 생각하고, 보잘것없기는 하지만 이런 방법으로라도 보복하고자 했다. “예수, 반역자”라고 쓸 수도 있었다. 그러나 그는, 예루살렘의 유대인들이 나사렛이라는 바로 그 이름을 얼마나 싫어하는지 잘 알았으므로, 이렇게 해서 그들에게 굴욕감을 느끼게 하려고 작정했다. 처형되는 이 갈릴리인을 “유대인의 왕”이라고 부르는 것을 봄으로써, 그들이 골수까지 쓰리게 되리라는 것을 알았다.
187:2.5 (2007.4)
After the Master was hoisted on the cross, the captain nailed the title up above his head, and it read in three languages, “Jesus of Nazareth—the King of the Jews.” The Jews were infuriated by this believed insult. But Pilate was chafed by their disrespectful manner; he felt he had been intimidated and humiliated, and he took this method of obtaining petty revenge. He could have written “Jesus, a rebel.” But he well knew how these Jerusalem Jews detested the very name of Nazareth, and he was determined thus to humiliate them. He knew that they would also be cut to the very quick by seeing this executed Galilean called “The King of the Jews.”
187:2.6 (2007.5)
Many of the Jewish leaders, when they learned how Pilate had sought to deride them by placing this inscription on the cross of Jesus, hastened out to Golgotha, but they dared not attempt to remove it since the Roman soldiers were standing on guard. Not being able to remove the title, these leaders mingled with the crowd and did their utmost to incite derision and ridicule, lest any give serious regard to the inscription.
187:2.7 (2007.6)
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.
예수께서는, 요한과 남동생 및 여동생과 함께 있는 어머니를 보자 미소를 띠었지만, 아무 말도 하지 않았다. 그러는 동안, 주님의 십자가형을 집행하던 병사들은 관습에 따라 그의 옷을 서로 나눴으며, 한 사람은 신발을, 한 사람은 머리에 두르는 수건을, 한 사람은 허리띠를, 그리고 넷째 사람은 외투를 택했다. 무릎 아래까지 닿는 이음매 없는 남겨진 이 속옷 하나를 네 조각으로 나누려하다가, 흔히 볼 수 있는 옷이 아님을 본 병사들은, 제비를 뽑아서 갖기로 결정했다. 예수께서는 자기 옷을 나누는 그들과 자기를 조롱하는 경솔한 사람들을 내려다봤다.
187:2.8 (2007.7)
As Jesus saw his mother, with John and his brother and sister, he smiled but said nothing. Meanwhile the four soldiers assigned to the Master’s crucifixion, as was the custom, had divided his clothes among them, one taking the sandals, one the turban, one the girdle, and the fourth the cloak. This left the tunic, or seamless vestment reaching down to near the knees, to be cut up into four pieces, but when the soldiers saw what an unusual garment it was, they decided to cast lots for it. Jesus looked down on them while they divided his garments, and the thoughtless crowd jeered at him.
187:2.9 (2008.1)
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.
187:3.1 (2008.2)
At about half past nine o’clock this Friday morning, Jesus was hung upon the cross. Before eleven o’clock, upward of one thousand persons had assembled to witness this spectacle of the crucifixion of the Son of Man. Throughout these dreadful hours the unseen hosts of a universe stood in silence while they gazed upon this extraordinary phenomenon of the Creator as he was dying the death of the creature, even the most ignoble death of a condemned criminal.
187:3.2 (2008.3)
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.
지나가던 많은 사람이 머리를 흔들면서 그를 조롱했다:“네가 성전을 허물고 3일 만에 다시 세우겠다고 했으니, 너 자신부터 구원해 봐라. 네가 하나님의 아들이라면, 왜 십자가에서 내려오지 못하느냐?” 또한 어떤 유대인 관리들도 비슷한 태도로 조롱했다:“저가 다른 사람들은 구원했어도, 자기는 구원하지 못하는구나.” 더러는, “네가 유대인의 왕이라면 십자가에서 내려와라, 그러면 우리가 너를 믿겠다”고 말했다. 시간이 지나면서, 저들은 그를 더욱 조롱하면서 말했다:“그는 하나님이 자기를 구출해줄 것이라고 믿었다. 자기가 하나님의 아들이라고 주장했는데, --자, 저를 봐라,-- 두 강도 사이에서 십자가에 달려있지 않느냐.” 심지어 두 강도 역시 그를 조롱하고 비난했다.
187:3.3 (2008.4)
Many who passed by wagged their heads and, railing at him, said: “You who would destroy the temple and build it again in three days, save yourself. If you are the Son of God, why do you not come down from your cross?” In like manner some of the rulers of the Jews mocked him, saying, “He saved others, but himself he cannot save.” Others said, “If you are the king of the Jews, come down from the cross, and we will believe in you.” And later on they mocked him the more, saying: “He trusted in God to deliver him. He even claimed to be the Son of God—look at him now—crucified between two thieves.” Even the two thieves also railed at him and cast reproach upon him.
187:3.4 (2008.5)
Inasmuch as Jesus would make no reply to their taunts, and since it was nearing noontime of this special preparation day, by half past eleven o’clock most of the jesting and jeering crowd had gone its way; less than fifty persons remained on the scene. The soldiers now prepared to eat lunch and drink their cheap, sour wine as they settled down for the long deathwatch. As they partook of their wine, they derisively offered a toast to Jesus, saying, “Hail and good fortune! to the king of the Jews.” And they were astonished at the Master’s tolerant regard of their ridicule and mocking.
187:3.5 (2008.6)
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.
강도들 가운데 하나가 예수를 조롱하면서, “네가 하나님의 아들이라면 왜 너 자신과 우리를 구하지 않느냐?” 그러나 그가 예수를 비난하자, 여러 번 주님의 가르침을 들었던 다른 강도가 말했다:“너는 하나님조차 두려워하지 않느냐? 우리는 우리가 저지른 일로 마땅히 고통 받지만, 이 사람은 부당하게 수난당하고 있는 것을 모르겠느냐? 우리 죄를 용서하고 우리 혼을 구원하도록 요청하는 것이 나을 것이다.” 그 강도가 이렇게 말하는 것을 들은 예수께서는, 그에게 얼굴을 돌리고 만족스러운 미소를 띠었다. 예수께서 자기에게 고개를 돌린 것을 본 그 죄수는 용기를 내어, 꺼질 듯한 신앙의 불길에 부채질 하면서, “주님, 당신의 나라에 들어가시면 나를 기억해주십시오”라고 말했다. 그러자 예수께서는, “진실로 진실로 내가 오늘 너에게 말하는데, 네가 언젠가 낙원에서 나와 함께 있을 것이라”고 말씀했다.
187:4.1 (2008.8)
One of the brigands railed at Jesus, saying, “If you are the Son of God, why do you not save yourself and us?” But when he had reproached Jesus, the other thief, who had many times heard the Master teach, said: “Do you have no fear even of God? Do you not see that we are suffering justly for our deeds, but that this man suffers unjustly? Better that we should seek forgiveness for our sins and salvation for our souls.” When Jesus heard the thief say this, he turned his face toward him and smiled approvingly. When the malefactor saw the face of Jesus turned toward him, he mustered up his courage, fanned the flickering flame of his faith, and said, “Lord, remember me when you come into your kingdom.” And then Jesus said, “Verily, verily, I say to you today, you shall sometime be with me in Paradise.”
187:4.2 (2009.1)
The Master had time amidst the pangs of mortal death to listen to the faith confession of the believing brigand. When this thief reached out for salvation, he found deliverance. Many times before this he had been constrained to believe in Jesus, but only in these last hours of consciousness did he turn with a whole heart toward the Master’s teaching. When he saw the manner in which Jesus faced death upon the cross, this thief could no longer resist the conviction that this Son of Man was indeed the Son of God.
187:4.3 (2009.2)
During this episode of the conversion and reception of the thief into the kingdom by Jesus, the Apostle John was absent, having gone into the city to bring his mother and her friends to the scene of the crucifixion. Luke subsequently heard this story from the converted Roman captain of the guard.
187:4.4 (2009.3)
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.
이 젊은이 곧 참회한 강도는, 강도 행위야말로 정치적 압제와 사회의 부당함에 대항하는 효과적인 애국 항거라고 찬미하는 사람들 때문에, 폭력과 범죄로 얼룩진 인생 속으로 휘말려 들어갔었다. 이런 종류의 가르침은, 모험하고 싶은 충동과 함께 많은 선의의 젊은이를 이끌어서, 강도 원정대에 기꺼이 참여하게 했다. 이 젊은이도 바라바를 영웅으로 추앙했다. 그는 이제 자신이 실수했음을 알았다. 자기 옆에서 십자가에 달려있는, 정말로 위대한 한 사람, 참된 영웅을 봤다. 그의 열정을 불타게 하고, 도덕적 자존감이라는 가장 고상한 관념을 심어주고, 용기와 남자다움과 용맹에 대한 그의 모든 이상{理想}을 되살린 영웅이 여기에 있었다. 예수를 바라보면서, 사랑과 충성심과 참된 위대함에 대한 강력한 깨달음이 그의 마음 속에서 솟아났다.
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.
언젠가 낙원에서 서로 만날 것이라는 주님의 약속을, 회개한 강도가 들은 직후에, 요한이 성에서 돌아왔고, 예수의 어머니와 거의 열두 여신도가 따라왔다. 요한이 예수의 어머니 마리아 곁에 서서 부축했다. 아들 유다는 다른 편에 서 있었다. 예수께서 이 광경을 내려다본 것은 정오 무렵이었고, “여인이여, 보십시오, 당신의 아들입니다!”라고 어머니에게 말했다. 그리고 요한에게는, “얘야, 보라, 네 어머니다!”라고 말했다. 그리고 나서 둘 다에게, “이 자리를 떠나기 바란다”고 말했다. 그리하여 요한과 유다는 마리아를 겟세마네에서 모시고 내려갔다. 요한은, 자기가 예루살렘에 머물고 있던 곳으로 예수의 어머니를 안내한 후에, 서둘러 십자가 형장으로 돌아왔다. 마리아는 유월절이 지난 후에 벳새다로 돌아갔고, 거기에 있는 요한의 집에서 여생을 보냈다. 마리아는 예수께서 돌아가신 후 1년이 되기 전에 죽었다.
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.
열두 시가 조금 지났을 때, 이런 현상이 일어나기에는 조금 이를 때이기는 했으나, 고운 모래가 바람에 날렸으므로 하늘이 어두워졌다. 예루살렘 사람들은, 아라비아 사막에서 뜨거운 바람과 함께 모래 폭풍이 다가오는 것을 예고하는 현상임을 알았다. 한 시가 채 못됐을 때 해가 가려져서 무척 어두웠고, 남아있던 인파도 서둘러 성으로 돌아갔다. 이 시각 후 얼마 안 되어 주님이 숨을 거뒀을 때에는, 30명 미만의 사람 곧 로마 병사 13명과 15명 정도의 신자 무리만 남아있었다. 이 신자들은 두 남자, 즉 예수의 형제 유다와, 주님이 숨을 거두기 직전에 돌아온 요한 세베대 외에는 모두 여자였다.
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.
한 시 조금 지나서, 강한 모래 폭풍으로 점점 더 어두워질 때, 예수께서는 점차 인간 의식이 희미해지기 시작했다. 그는 자비와 용서와 훈계의 마지막 말씀을 이미 했다. 그의 마지막 소망--곧 어머니를 돌보는 것에 관한 소망--을 이미 표현했다. 죽음이 다가오는 동안에 예수의 인간 정신은, 히브리 성서 구절, 특히 시편에서 여러 구절을 반복해서 떠올렸다. 인간 예수께서는 마지막 의식 속에서 시편의 어떤 부분을 마음 속으로 되풀이했는데, 현재 시편 20편, 21편, 22편으로 알려진 내용이다. 입술을 가끔 움직이기는 했으나, 가슴에 잘 새겨진 이 구절들이 마음 속에 떠오르곤 할 때 소리 내어 말하지 못할 만큼 너무 쇠약했다. 그 가운데 몇 마디만, 서 있는 사람들에게 들렸는데, “기름 부은 자를 주께서 구원하실 줄을 내가 압니다,” “나의 모든 대적에게 당신의 손이 임할 것입니다,” 그리고 “나의 하나님, 나의 하나님, 어찌하여 나를 버리셨습니까?”라는 구절이었다. 예수께서는 아버지 뜻대로 살았음에 대해 한 순간도 의심하지 않았으며;지금 아버지 뜻에 따라서 육신의 삶을 마치고 있음을 결코 의심하지 않았다. 그는 아버지께 버림받았다고 느끼지 않았으며;다만 희미해지는 의식 속에서 여러 성서 구절을 기억했을 뿐이고, 그것들 중에 “나의 하나님, 나의 하나님, 어찌하여 나를 버리셨습니까?”라고 시작하는 시편 22편이 포함됐을 뿐이다. 그리고 이것은, 곁에 있던 사람들이 확실히 들을 수 있을 만한 소리로 말함으로써 우연히 들린, 세 구절 가운데 하나였다.
187:5.2 (2010.3)
Shortly after one o’clock, amidst the increasing darkness of the fierce sandstorm, Jesus began to fail in human consciousness. His last words of mercy, forgiveness, and admonition had been spoken. His last wish—concerning the care of his mother—had been expressed. During this hour of approaching death the human mind of Jesus resorted to the repetition of many passages in the Hebrew scriptures, particularly the Psalms. The last conscious thought of the human Jesus was concerned with the repetition in his mind of a portion of the Book of Psalms now known as the twentieth, twenty-first, and twenty-second Psalms. While his lips would often move, he was too weak to utter the words as these passages, which he so well knew by heart, would pass through his mind. Only a few times did those standing by catch some utterance, such as, “I know the Lord will save his anointed,” “Your hand shall find out all my enemies,” and “My God, my God, why have you forsaken me?” Jesus did not for one moment entertain the slightest doubt that he had lived in accordance with the Father’s will; and he never doubted that he was now laying down his life in the flesh in accordance with his Father’s will. He did not feel that the Father had forsaken him; he was merely reciting in his vanishing consciousness many Scriptures, among them this twenty-second Psalm, which begins with “My God, my God, why have you forsaken me?” And this happened to be one of the three passages which were spoken with sufficient clearness to be heard by those standing by.
187:5.4 (2010.5)
The sandstorm grew in intensity and the heavens increasingly darkened. Still the soldiers and the small group of believers stood by. The soldiers crouched near the cross, huddled together to protect themselves from the cutting sand. The mother of John and others watched from a distance where they were somewhat sheltered by an overhanging rock. When the Master finally breathed his last, there were present at the foot of his cross John Zebedee, his brother Jude, his sister Ruth, Mary Magdalene, and Rebecca, onetime of Sepphoris.
187:5.5 (2011.1)
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.
예수께서는 --살았을 때와 마찬가지로-- 왕답게 죽었다. 그는 자신의 왕권을 거리낌 없이 인정했고, 그 비극의 날 내내, 그런 상황에서도 여전히 주인이었다. 자신이 택한 사도들의 안전을 도모한 후에, 치욕스런 죽음을 기꺼이 맞이했다. 문제를 일으킬 수 있는 베드로의 폭력을 현명하게 제지했고, 요한에게는 자신의 필사자 실존이 끝나는 순간까지 곁에 있도록 했다. 잔인한 산헤드린에게 자신의 참 본성을 나타냈고, 빌라도에게는 하나님의 아들로서 주권적 권세의 근원을 상기시켰다. 가로 들보를 지고 골고다를 향해 출발했고, 필사자 획득물에 속하는 자신의 영을 낙원 아버지께 위탁함으로써, 애정이 깃든 증여를 마쳤다. 그런 삶을 마치면서--곧 그런 죽음에 즈음하여-- 주님은 정말로 “다 이뤘다”고 말할 수 있었다.
187:5.6 (2011.2)
Jesus died royally—as he had lived. He freely admitted his kingship and remained master of the situation throughout the tragic day. He went willingly to his ignominious death, after he had provided for the safety of his chosen apostles. He wisely restrained Peter’s trouble-making violence and provided that John might be near him right up to the end of his mortal existence. He revealed his true nature to the murderous Sanhedrin and reminded Pilate of the source of his sovereign authority as a Son of God. He started out to Golgotha bearing his own crossbeam and finished up his loving bestowal by handing over his spirit of mortal acquirement to the Paradise Father. After such a life—and at such a death—the Master could truly say, “It is finished.”
187:5.7 (2011.3)
Because this was the preparation day for both the Passover and the Sabbath, the Jews did not want these bodies to be exposed on Golgotha. Therefore they went before Pilate asking that the legs of these three men be broken, that they be dispatched, so that they could be taken down from their crosses and cast into the criminal burial pits before sundown. When Pilate heard this request, he forthwith sent three soldiers to break the legs and dispatch Jesus and the two brigands.
187:5.8 (2011.4)
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.
187:6.1 (2011.5)
In the midst of the darkness of the sandstorm, about half past three o’clock, David Zebedee sent out the last of the messengers carrying the news of the Master’s death. The last of his runners he dispatched to the home of Martha and Mary in Bethany, where he supposed the mother of Jesus stopped with the rest of her family.
187:6.2 (2011.6)
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.