Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 186
NEPOSREDNO PRIJE RAZAPINJANJA
NEPOSREDNO PRIJE RAZAPINJANJA
Paper 186
Just Before the Crucifixion
Just Before the Crucifixion
KAD SU Isus i njegovi tužitelji krenuli Herodu, Učitelj se okrenuo prema apostolu Ivanu i rekao: “Ivane, ti mi više ne možeš pomoći. Idi i dovedi moju majku da me vidi prije smrti.” Kad je Ivan čuo Učiteljeve riječi, iako ga nije želio ostaviti samog među njegovim neprijateljima, smjesta je požurio u Betaniju gdje se okupila cijela Isusova obitelj u kući Marte i Marije, sestara Lazara kojeg je Isus podigao iz smrti.
186:0.1 (1997.1)
AS JESUS and his accusers started off to see Herod, the Master turned to the Apostle John and said: “John, you can do no more for me. Go to my mother and bring her to see me ere I die.” When John heard his Master’s request, although reluctant to leave him alone among his enemies, he hastened off to Bethany, where the entire family of Jesus was assembled in waiting at the home of Martha and Mary, the sisters of Lazarus whom Jesus raised from the dead.
Nekoliko puta tijekom prijepodneva glasnici su donijeli vijesti Marti i Mariji o napretku Isusovog suđenja. Ali Isusova obitelj je stigla u Betaniju samo nekoliko minuta prije nego je Ivan donio poziv Isusovoj majci da dođe vidjeti svoga sina prije njegove smrti. Nakon što im je Ivan Zebedejev ispričao sve što se dogodilo nakon Isusovog ponoćnog uhićenja, njegova majka Marija smjesta je otišla s Ivanom da vidi svog najstarijeg sina. Do trenutka kad su Marija i Ivan stigli do grada, Isus je već stigao na Golgotu u pratnji rimskih vojnika koji su ga trebali razapeti.
186:0.2 (1997.2)
Several times during the morning, messengers had brought news to Martha and Mary concerning the progress of Jesus’ trial. But the family of Jesus did not reach Bethany until just a few minutes before John arrived bearing the request of Jesus to see his mother before he was put to death. After John Zebedee had told them all that had happened since the midnight arrest of Jesus, Mary his mother went at once in the company of John to see her eldest son. By the time Mary and John reached the city, Jesus, accompanied by the Roman soldiers who were to crucify him, had already arrived at Golgotha.
Kad se Isusova majka Marija uputila s Ivanom do svoga sina, njegova sestra Ruta nije htjela ostati s ostatkom obitelji. Budući da je čvrsto odlučila ostati uz svoju majku, s njima je pošao njezin brat Juda. Ostatak Isusove obitelji ostao je u Betaniji pod nadzorom Jakova, a gotovo svaki sat glasnici Davida Zebedejevog su donosili vijesti o napretku tog groznog procesa kojim je njihov najstariji brat - Isus iz Nazareta - trebao doživjeti smrt.
186:0.3 (1997.3)
When Mary the mother of Jesus started out with John to go to her son, his sister Ruth refused to remain behind with the rest of the family. Since she was determined to accompany her mother, her brother Jude went with her. The rest of the Master’s family remained in Bethany under the direction of James, and almost every hour the messengers of David Zebedee brought them reports concerning the progress of that terrible business of putting to death their eldest brother, Jesus of Nazareth.
Oko pola osam u petak ujutro, Pilat je završio saslušanje Isusa i predao Učitelja rimskim vojnicima da ga razapnu. Čim su rimski vojnici preuzeli kontrolu nad Isusom, kapetan židovskih čuvara je otišao sa svojom jedinicom natrag u glavno sjediše u hramu. Glavni svećenik i ostali pripadniciVelikog vijeća pratili su čuvare do njihovog uobičajenog zborišta u dvorani od klesanog kamena koja se nalazila u hramu. Ovdje su zatekli i mnoge druge pripadnike Velikog vijeća koji su čekali da čuju što se dogodilo s Isusom. Dok je Kaifa sastavljao izvješće Velikom vijeću u vezi Isusovog suđenja i osude, Juda se pojavio pred njih tražeći nagradu za svoju ulogu u Učiteljevom uhićenju i osudi na smrt.
186:1.1 (1997.4)
It was about half past eight o’clock this Friday morning when the hearing of Jesus before Pilate was ended and the Master was placed in the custody of the Roman soldiers who were to crucify him. As soon as the Romans took possession of Jesus, the captain of the Jewish guards marched with his men back to their temple headquarters. The chief priest and his Sanhedrist associates followed close behind the guards, going directly to their usual meeting place in the hall of hewn stone in the temple. Here they found many other members of the Sanhedrin waiting to learn what had been done with Jesus. As Caiaphas was engaged in making his report to the Sanhedrin regarding the trial and condemnation of Jesus, Judas appeared before them to claim his reward for the part he had played in his Master’s arrest and sentence of death.
Svi ovi Židovi su se gnušali od pomisli na Judu; nisu imali drugih osjećaja prema izdajniku osim najdubljeg prezira. Tijekom Isusovog suđenja pred Kaifom, kao i za vrijeme saslušanja pred Pilatom, Judu je mučila savjest zbog njegovog izdajničkog čina. On je također postajao sve trijezveniji u pogledu nagrade kojoj se nadao za Isusovu izdaju. Nije mu se sviđala rezerviranost i uzdržanost židovskih vlasti; unatoč tome, nadao se bogatoj nagradi za svoj kukavički čin. Očekivao je da će biti pozvan pred cijelo Veliko vijeće i da će primiti zahvalu i prikladne počasti radi velike pomoći koju si je laskavo pripisivao i koju je smatrao svojom uslugom cijeloj naciji. Zamislite, dakle, veliko iznenađenje ove egotistične izdajice kad ga je sluga velikog svećenika potaškao po ramenu pozivajući ga da iziđe u predvorje i govoreći:“Juda, primio sam dužnost da te isplatim za izdaju Isusa. Evo ti nagrade.” I tako govoreći, Kaifin sluga je dao Judi vreću s trideset srebrnjaka - što je bilo jednako cijeni dobrog, zdravog roba.
186:1.2 (1997.5)
All of these Jews loathed Judas; they looked upon the betrayer with only feelings of utter contempt. Throughout the trial of Jesus before Caiaphas and during his appearance before Pilate, Judas was pricked in his conscience about his traitorous conduct. And he was also beginning to become somewhat disillusioned regarding the reward he was to receive as payment for his services as Jesus’ betrayer. He did not like the coolness and aloofness of the Jewish authorities; nevertheless, he expected to be liberally rewarded for his cowardly conduct. He anticipated being called before the full meeting of the Sanhedrin and there hearing himself eulogized while they conferred upon him suitable honors in token of the great service which he flattered himself he had rendered his nation. Imagine, therefore, the great surprise of this egotistic traitor when a servant of the high priest, tapping him on the shoulder, called him just outside the hall and said: “Judas, I have been appointed to pay you for the betrayal of Jesus. Here is your reward.” And thus speaking, the servant of Caiaphas handed Judas a bag containing thirty pieces of silver—the current price of a good, healthy slave.
Juda je bio zapanjen, zaprepašten. Požurio je natrag prema ulazu u dvoranu, ali mu je portir zapriječio ulaz. Htio se požaliti pripadnicima Velikog vijeća, ali ga oni nisu htjeli primiti. Juda nije mogao vjerovati da bi mu židovski vladari dopustili da izda svoje prijatelje i svoga Učitelja i da bi mu kao nagradu ponudili trideset srebrnjaka. Bio je ponižen, razočaran i potpuno slomljen. Otišao je iz hrama tako reći u transu. Automatski je stavio vreću s novcima u džep, u isti džep u koji je tako dugo stavljao vreću s apostolskim novcima. I lutato je kroz grad, slijedeći svjetinu koja je bila na putu da posvjedoči razapinjanje.
186:1.3 (1998.1)
Judas was stunned, dumfounded. He rushed back to enter the hall but was debarred by the doorkeeper. He wanted to appeal to the Sanhedrin, but they would not admit him. Judas could not believe that these rulers of the Jews would allow him to betray his friends and his Master and then offer him as a reward thirty pieces of silver. He was humiliated, disillusioned, and utterly crushed. He walked away from the temple, as it were, in a trance. He automatically dropped the money bag in his deep pocket, that same pocket wherein he had so long carried the bag containing the apostolic funds. And he wandered out through the city after the crowds who were on their way to witness the crucifixions.
Iz daljine Juda je vidio kako su podizali križ sa raspetim Isusom i pod utjecajem ovog prizora požurio je natrag u hram, gurajući se mimo portira da dođe pred Veliko vijeće koje je još uvijek držalo sjednicu. Izdajnik je bio gotovo bez daha i izvan sebe, ali se nekako uspio sabrati i izmucati ove riječi: “Sagriješih jer izdadoh nevinu krv. Vi me uvrijediste. Dali ste mi novac kao nagradu za moju službu - u vrijednosti roba. Kajem se što sam to učinio; evo vam vašeg novca. Želim izbjeći krivnju zbog ovog čina.”
186:1.4 (1998.2)
From a distance Judas saw them raise the cross piece with Jesus nailed thereon, and upon sight of this he rushed back to the temple and, forcing his way past the doorkeeper, found himself standing in the presence of the Sanhedrin, which was still in session. The betrayer was well-nigh breathless and highly distraught, but he managed to stammer out these words: “I have sinned in that I have betrayed innocent blood. You have insulted me. You have offered me as a reward for my service, money—the price of a slave. I repent that I have done this; here is your money. I want to escape the guilt of this deed.”
186:1.5 (1998.3)
When the rulers of the Jews heard Judas, they scoffed at him. One of them sitting near where Judas stood, motioned that he should leave the hall and said: “Your Master has already been put to death by the Romans, and as for your guilt, what is that to us? See you to that—and begone!”
Dok je Juda izlazio iz dvorane Velikog vijeća, izvadio je trideset srebrnjaka iz torbe i bacio ih na pod hrama. Kad je napustio hram, izdajnik je bio gotovo izvan sebe. Juda je ovom prilikom doživljavao iskustvo spoznaje istinske prirode grijeha. Već se izgubio svaki osjećaj glamura, fascinacije i opijenosti njegova prijestupa. Ovom prilikom zločinac je stajao sam i licem u lice s osudom svoje otriježnjene i razočarane duše. Grijeh se mogao učiniti primamljivim i pustolovnim u izvršenju, ali sada se trebao suočiti s plodovima golih i neromantičnih činjenica.
186:1.6 (1998.4)
As Judas left the Sanhedrin chamber, he removed the thirty pieces of silver from the bag and threw them broadcast over the temple floor. When the betrayer left the temple, he was almost beside himself. Judas was now passing through the experience of the realization of the true nature of sin. All the glamor, fascination, and intoxication of wrongdoing had vanished. Now the evildoer stood alone and face to face with the judgment verdict of his disillusioned and disappointed soul. Sin was bewitching and adventurous in the committing, but now must the harvest of the naked and unromantic facts be faced.
Tako je ovaj negdašnji veleposlanik nebeskog kraljevstva hodao ulicama Jeruzalema odbačen i usamljen. Bio je preplavljen beznadežnim i gotovo apsolutnim osjećajem očajanja. Tumarao je gradom dok nije ostavio za sobom gradske zidine i našao se okružen užasnom osamom Hinomske doline gdje se popeo na strme stijene, izvukao pojas iz ogrtača, pričvrstio jedan kraj za manje drvo, vezao drugi oko vrata i bacio se u provaliju. Prije nego što je imao priliku ugledati smrt, razriješio se čvor koji je svezao drhtavim rukama i izdajnikovo se tijelo razbilo u komade na nazubljenim stijenama provalije.
186:1.7 (1998.5)
This onetime ambassador of the kingdom of heaven on earth now walked through the streets of Jerusalem, forsaken and alone. His despair was desperate and well-nigh absolute. On he journeyed through the city and outside the walls, on down into the terrible solitude of the valley of Hinnom, where he climbed up the steep rocks and, taking the girdle of his cloak, fastened one end to a small tree, tied the other about his neck, and cast himself over the precipice. Ere he was dead, the knot which his nervous hands had tied gave way, and the betrayer’s body was dashed to pieces as it fell on the jagged rocks below.
Pred sudom Velikog vijeća, Isus nije želio odgovoriti na optužbe lažnih svjedoka. Samo jedno pitanje je uvijek moglo izmamiti njegov odgovor, bilo prijatelju ili neprijatelju, a to je bilo pitanje prirode i božanstvenosti njegove zemaljske misije. Na pitanje da li je bio Sin Božji, on je uvijek davao odgovor. Odlučno je odbijao govoriti u prisutnosti znatiželjnog i opakog Heroda. Pred Pilatom je govorio samo kad je mislio da je svojim riječima mogao pomoći Pilatu ili nekoj drugoj iskrenoj osobi da postigne bolje poznavanje istine. Isus je učio svoje apostole o uzaludnosti bacanja dragulja pred svinje i ovom je prilikom imao hrabrosti da se povede za svojim učenjima. Njegovo ponašanje u ovom trenutku daje primjera strpljivoj pokornosti ljudske naravi i veličanstvenoj tišini i svečanom dostojanstvu božanske naravi. Bio je posve spreman razgovarati s Pilatom o svakom pitanju vezanom uz političke optužbe koje su podignute protiv njega - svakom pitanju za koje je smatrao da je bilo u guvernerovoj nadležnosti.
186:2.2 (1999.2)
Before the Sanhedrist court Jesus declined to make replies to the testimony of perjured witnesses. There was but one question which would always elicit an answer, whether asked by friend or foe, and that was the one concerning the nature and divinity of his mission on earth. When asked if he were the Son of God, he unfailingly made reply. He steadfastly refused to speak when in the presence of the curious and wicked Herod. Before Pilate he spoke only when he thought that Pilate or some other sincere person might be helped to a better knowledge of the truth by what he said. Jesus had taught his apostles the uselessness of casting their pearls before swine, and he now dared to practice what he had taught. His conduct at this time exemplified the patient submission of the human nature coupled with the majestic silence and solemn dignity of the divine nature. He was altogether willing to discuss with Pilate any question related to the political charges brought against him—any question which he recognized as belonging to the governor’s jurisdiction.
Isus je bio uvjeren da je to bilo Očeva volja da se prepustiti prirodnom i normalnom tijeku ljudskih događaja kao što svaki drugi smrtnik neminovno mora učiniti i zato je odbio upotrijebiti čak i svoje posve ljudske moći izražavanja kako bi utjecao na ishod makinacija ovih društveno kratkovidih i duhovno zaslijepljenih bližnjih smrtnika. Iako je Isus živio i umro na Urantiji, cijeli njegov zemaljski život od početka do svršetka imao je za cilj da ostvari utjecaj i pruži uputu cijelom svemiru koji je on sam stvorio i održavao.
186:2.3 (1999.3)
Jesus was convinced that it was the will of the Father that he submit himself to the natural and ordinary course of human events just as every other mortal creature must, and therefore he refused to employ even his purely human powers of persuasive eloquence to influence the outcome of the machinations of his socially nearsighted and spiritually blinded fellow mortals. Although Jesus lived and died on Urantia, his whole human career, from first to last, was a spectacle designed to influence and instruct the entire universe of his creation and unceasing upholding.
Isus je uspio razviti tip ljudskog karaktera koji je bio u stanju očuvati sabranost i ispoljiti dostojanstvo čak i kad je bio licem u lice s neprestanim i bespotrebnim uvredama. On se nije dao zastrašiti. Kad su ga Anine sluge počele vrijeđati, on je samo predložio da pozovu svjedoke koji doista mogu posvjedočiti protiv njega.
186:2.5 (1999.5)
Jesus had acquired that type of human character which could preserve its composure and assert its dignity in the face of continued and gratuitous insult. He could not be intimidated. When first assaulted by the servant of Annas, he had only suggested the propriety of calling witnesses who might duly testify against him.
Učitelj nikada nije pokazao ni najmanji interes za Pilatova dobronamjerna, ali nesvesrdna nastojanja da ga oslobodi. Osjećao je iskreno sažaljenje prema Pilatu i iskreno je nastojao prosvijetliti njegov potamnjeli um. Isus je bio posve ravnodušan pred nastojanjima rimskog upravitelja da uvjeri Židove da povuku svoje kriminalne optužbe protiv njega. Tijekom cijelog ovog tužnog suđenja Isus se držao s jednostavnim dostojanstvom i neusiljenim veličanstvom. Nije se osvrnuo na neiskrenost u riječima njegovih optužitelja kad su pitali da li je on “kralj Židova.” Uz manje objašnjenje prihvatio je taj naslov, znajući da su oni odbacivali njega koji je bio posljednji koji će im pružiti priliku za stvarno nacionalno vodstvo, čak u duhovnom smislu.
186:2.8 (1999.8)
The Master never displayed the least interest in Pilate’s well-meant but halfhearted efforts to effect his release. He really pitied Pilate and sincerely endeavored to enlighten his darkened mind. He was wholly passive to all the Roman governor’s appeals to the Jews to withdraw their criminal charges against him. Throughout the whole sorrowful ordeal he bore himself with simple dignity and unostentatious majesty. He would not so much as cast reflections of insincerity upon his would-be murderers when they asked if he were “king of the Jews.” With but little qualifying explanation he accepted the designation, knowing that, while they had chosen to reject him, he would be the last to afford them real national leadership, even in a spiritual sense.
Isus je malo govorio prilikom tih ispitivanja, ali njegove riječi su bile dovoljne da oslikaju svim smrtnicima onu vrstu ljudskog karaktera koju čovjek može usavršiti u partnerstvu s Bogom i da pokažu cijelom svemiru način na koji se Bog može očitovati u životu stvorenog bića koje se iskreno posveti izvršenju Očeve volje i na taj način postane aktivnim sinom živoga Boga.
186:2.9 (2000.1)
Jesus said little during these trials, but he said enough to show all mortals the kind of human character man can perfect in partnership with God and to reveal to all the universe the manner in which God can become manifest in the life of the creature when such a creature truly chooses to do the will of the Father, thus becoming an active son of the living God.
186:2.10 (2000.2)
His love for ignorant mortals is fully disclosed by his patience and great self-possession in the face of the jeers, blows, and buffetings of the coarse soldiers and the unthinking servants. He was not even angry when they blindfolded him and, derisively striking him in the face, exclaimed: “Prophesy to us who it was that struck you.”
Pilat je izrazio više istine nego što je znao kad ga je, nakon što je Isus bio bičevan, izveo pred mnoštvo govoreći, “Evo čovjeka.” Ustrašeni rimski upravitelj doista nije ni sanjao da je u tom trenutku cijeli svemir pažljivo promatrao ovaj jedinstveni prozor - svog voljenog Suverenog Vladara podvrgnutog poniženju poruge i udaraca njegovih potamnjelih i degradiranih smrtnih podanika. I dok je Pilat govorio, njegove su riječi odjekivale cijelim Nebadonom, “Evo Boga i čovjeka!” Širom svemira, nebrojeni milijuni još i danas smatraju ovog čovjeka - Boga s Havone - vrhovnim vladarom svemira nad svemirima, prihvaćaju ovog Nazarećanina kao utjelovljenje ideala smrtnog bića ovog lokalnog svemira vremena i prostora. U svom neusporedivom životu on je zauvijek uspio obznaniti Boga čovjeku. Sada, u ovim posljednjim epizodama njegove smrtne karijere i naknadne smrti, on je napravio novo i dirljivo otkrivenje čovjeka Bogu.
186:2.11 (2000.3)
Pilate spoke more truly than he knew when, after Jesus had been scourged, he presented him before the multitude, exclaiming, “Behold the man!” Indeed, the fear-ridden Roman governor little dreamed that at just that moment the universe stood at attention, gazing upon this unique scene of its beloved Sovereign thus subjected in humiliation to the taunts and blows of his darkened and degraded mortal subjects. And as Pilate spoke, there echoed throughout all Nebadon, “Behold God and man!” Throughout a universe, untold millions have ever since that day continued to behold that man, while the God of Havona, the supreme ruler of the universe of universes, accepts the man of Nazareth as the satisfaction of the ideal of the mortal creatures of this local universe of time and space. In his matchless life he never failed to reveal God to man. Now, in these final episodes of his mortal career and in his subsequent death, he made a new and touching revelation of man to God.
Nedugo nakon što je Isus bio predan rimskim vojnicima na kraju saslušanja pred Pilatom, čuvari hrama su pojurili u Getsemaniju da bilo rastjeraju ili uhite Učiteljeve sljedbenike. No, dugo prije njihovog dolaska ovi su se sljedbenici raspršili. Apostoli su se povukli u unaprijed utvrđena skrovišta; Grci su se rasuli po raznim kućama u Jeruzalemu; ostali učenici su se jednako raštrkali. David Zebedejev je vjerovao da su se Isusovi neprijatelji uskoro trebali vratiti; on je stoga stavio u zaklon nekih pet ili šest tabora nedaleko od klanca u blizini mjesta gdje se Učitelj često povlačio u molitvu i iskazanje obožavanja. Ovdje je odlučio potražiti utočište i u isto vrijeme tu podići centar ili koordinativnu stanicu za svoju glasničku službu. David je jedva napustio tabor kad su stigli čuvari iz hrama. Kako tu nisu nikoga zatekli, zadovoljili su se spaljivanjem tabora i pojurili natrag u hram. Čuvši ovo izvješće, Veliko vijeće je bilo uvjereno da su Isusovi učenici bili tako isprepadani i poniženi, da nije bilo opasnosti od pobune ili bilo kakva pokušaja Isusovog izručenja od krvnika. Konačno su mogli odahnuti i tako su okončali sjednicu, svaki idući svojim putem u pripremi za Pašu.
186:3.1 (2000.4)
Shortly after Jesus was turned over to the Roman soldiers at the conclusion of the hearing before Pilate, a detachment of the temple guards hastened out to Gethsemane to disperse or arrest the followers of the Master. But long before their arrival these followers had scattered. The apostles had retired to designated hiding places; the Greeks had separated and gone to various homes in Jerusalem; the other disciples had likewise disappeared. David Zebedee believed that Jesus’ enemies would return; so he early removed some five or six tents up the ravine near where the Master so often retired to pray and worship. Here he proposed to hide and at the same time maintain a center, or co-ordinating station, for his messenger service. David had hardly left the camp when the temple guards arrived. Finding no one there, they contented themselves with burning the camp and then hastened back to the temple. On hearing their report, the Sanhedrin was satisfied that the followers of Jesus were so thoroughly frightened and subdued that there would be no danger of an uprising or any attempt to rescue Jesus from the hands of his executioners. They were at last able to breathe easily, and so they adjourned, every man going his way to prepare for the Passover.
Čim je Isus bio predan rimskim vojnicima i Pilatu da ga razapnu, glasnik je pojurio u Getzemaniju da obavijesti Davida, a u roku od pet minuta glasnici su krenuli za Betsaidu, Pelu, Filadelfiju, Sidon, Šekem, Hebron, Damaskus i Aleksandriju. A ovi glasnici su nosili vijesti o Isusovom predstojećem razapinjanju na neumoljivi zahtjev židovskih vladara.
186:3.2 (2000.5)
As soon as Jesus was turned over to the Roman soldiers by Pilate for crucifixion, a messenger hastened away to Gethsemane to inform David, and within five minutes runners were on their way to Bethsaida, Pella, Philadelphia, Sidon, Shechem, Hebron, Damascus, and Alexandria. And these messengers carried the news that Jesus was about to be crucified by the Romans at the insistent behest of the rulers of the Jews.
David je tijekom ovog tragičnog dana, sve do vijesti o Učiteljevom pogrebu, slao glasnike svakih pola sata s izvješćima apostolima, Grcima, kao i Isusovoj zemaljskoj obitelji koja se okupila u kući Lazara u Betaniji. Kad su glasnici otišli s vijestima o Isusovom pogrebu, David je otpustio lokalni zbor glasnika u pripremi za prosavu Pashe i predstojeću subotu koja je bila dan odmora, s uputom da se potajno okupe u nedjelju ujutro u kući Nikodemusa, gdje je tražio skrovište nekoliko dana s Andrijom i Šimunom Petrom.
186:3.3 (2001.1)
Throughout this tragic day, until the message finally went forth that the Master had been laid in the tomb, David sent messengers about every half hour with reports to the apostles, the Greeks, and Jesus’ earthly family, assembled at the home of Lazarus in Bethany. When the messengers departed with the word that Jesus had been buried, David dismissed his corps of local runners for the Passover celebration and for the coming Sabbath of rest, instructing them to report to him quietly on Sunday morning at the home of Nicodemus, where he proposed to go in hiding for a few days with Andrew and Simon Peter.
Ovaj je David Zebedejev sa svojim naročitim načinom razmišljanja je bio jedini od Isusovih vodećih učenika koji je bio sklon doslovce i činjenički prihvatiti Isusovu tvrdnju da će umrijeti i da će “uskrsnuti treći dan.” David je jednom čuo ove riječi i kako je bio doslovnog razumijevanja, sada je namjeravao okupiti svoje glasnike rano u nedjelju ujutro u kući Nikodema tako da mogu biti na raspolaganju za širenje vijesti u slučaju da Isus uskrsne trećeg dana. David je nedugo zatim uvidjeo da nitko od Isusovih učenika nije očekivao da se ovaj uskoro podigne iz groba; stoga je odlučio ne govoriti o svom uvjerenju i mobilizaciji glasnika u nedjelju ujutro, osim svojim glasnicima koje je poslao u petak prijepodne do udaljenih gradova i vjerničkih centara.
186:3.4 (2001.2)
This peculiar-minded David Zebedee was the only one of the leading disciples of Jesus who was inclined to take a literal and plain matter-of-fact view of the Master’s assertion that he would die and “rise again on the third day.” David had once heard him make this prediction and, being of a literal turn of mind, now proposed to assemble his messengers early Sunday morning at the home of Nicodemus so that they would be on hand to spread the news in case Jesus rose from the dead. David soon discovered that none of Jesus’ followers were looking for him to return so soon from the grave; therefore did he say little about his belief and nothing about the mobilization of all his messenger force on early Sunday morning except to the runners who had been dispatched on Friday forenoon to distant cities and believer centers.
Nakon što je Pilat oprao ruke pred svjetinom, čime je htio izbjeći krivnju za razapinjanje nevinog čovjeka zbog strahova od buke i galame židovskih vladara, on je naredio da Učitelja predaju rimskim vojnicima i naredio njihovom kapetanu da ga smjesta razapnu. Nakon što su vojnici ugrabili Isusa, poveli su ga natrag u dvorište pretorija i nakon što su s njega skinuli ogtač koji mu je Herod obukao, odjeli su ga u njegovu odjeću. Ovi su ga vojnici izrugivali i ismijavali, ali mu više nisu nanosili tjelesno kažnjavanje. Isus je sada bio nasamo s rimskim vojnicima. Njegovi prijatelji su bili u bijegu; njegovi neprijatelji su se razišli; čak ni Ivan Zebedejev više nije bio uz njega.
186:4.1 (2001.4)
After Pilate had washed his hands before the multitude, thus seeking to escape the guilt of delivering up an innocent man to be crucified just because he feared to resist the clamor of the rulers of the Jews, he ordered the Master turned over to the Roman soldiers and gave the word to their captain that he was to be crucified immediately. Upon taking charge of Jesus, the soldiers led him back into the courtyard of the praetorium, and after removing the robe which Herod had put on him, they dressed him in his own garments. These soldiers mocked and derided him, but they did not inflict further physical punishment. Jesus was now alone with these Roman soldiers. His friends were in hiding; his enemies had gone their way; even John Zebedee was no longer by his side.
Bilo je malo poslije osam sati kad je Pilat predao Isusa vojnicima i malo prije devet kad su krenuli prema mjestu razpeća. U ovom razdoblju od više od pola sata Isus nije progovorio ni riječi. Izvršni poslovi velikog svemira praktično su bili u zastoju. Gabrijel i glavni vladari Nebadona su se bilo nalazili na Urantiji ili su pažljivo pratili kozmičke vijesti arhanđela u nastojanju da saznaju o tome što se događalo sa Sinom Čovječjim na Urantiji.
186:4.2 (2001.5)
It was a little after eight o’clock when Pilate turned Jesus over to the soldiers and a little before nine o’clock when they started for the scene of the crucifixion. During this period of more than half an hour Jesus never spoke a word. The executive business of a great universe was practically at a standstill. Gabriel and the chief rulers of Nebadon were either assembled here on Urantia, or else they were closely attending upon the space reports of the archangels in an effort to keep advised as to what was happening to the Son of Man on Urantia.
Isus je morao čekati da krene na mjesto raspeća zato što je kapetan u posljednji čas odlučio povesti i dva razbojnika koji su bili osuđeni na smrti; kako su Isusa trebali razapeti tog jutra, rimski kapetan je mislio da je bolje razapeti i ovu dvojicu da umru s njim nego ih pustiti da čekaju na svršetak pashalnih blagdanskih svečanosti.
186:4.4 (2001.7)
Much of the delay in starting off with Jesus for the site of the crucifixion was due to the last-minute decision of the captain to take along two thieves who had been condemned to die; since Jesus was to be crucified that morning, the Roman captain thought these two might just as well die with him as wait for the end of the Passover festivities.
Ne postoji izravna veza između Isusove smrti i židovske Pashe. Istina, Isus je položio svoj život u tijelu na ovaj dan, dana pripreme za židovsku Pashu, otprilike u vijeke žrtvovanja blagdanske janjadi u hramu. No, ta slučajnost ni na koji način ne ukazuje na povezanost smrti Sina Čovječjega s židovskim žrtvenim običajima. Isus je bio Židov, ali kao Sin Čovječji bio je kao svaki drugi zemaljski smrtnik. Događaji koje smo ispripovijedali i koji vode do ovog časa Učiteljevog predstojećeg raspeća, nude dovoljno dokaza da je njegova smrt u ovom trenutku bila posve prirodan događaj sproveden ljudskom rukom.
186:5.1 (2002.2)
There is no direct relation between the death of Jesus and the Jewish Passover. True, the Master did lay down his life in the flesh on this day, the day of the preparation for the Jewish Passover, and at about the time of the sacrificing of the Passover lambs in the temple. But this coincidental occurrence does not in any manner indicate that the death of the Son of Man on earth has any connection with the Jewish sacrificial system. Jesus was a Jew, but as the Son of Man he was a mortal of the realms. The events already narrated and leading up to this hour of the Master’s impending crucifixion are sufficient to indicate that his death at about this time was a purely natural and man-managed affair.
To je bio čovjek, a ne Bog, koji stoji iza planova i sprovedbe Isusove smrti na križu. Istina, Otac se nije htio uplitati u tijek ljudskih događaja na Urantiji, ali Otac na Raju ni na koji način nije uzrokovao, tražio ili zahtijevao smrt svoga Sina na zemlji. To je činjenica da se Isus prije ili kasnije da neki način morao osloboditi svog smrtnog tijela - svoje zemaljske inkarnacije - ali je ovo mogao izvršiti na bezbroj načina, bez umiranja na križu između dvojice razbojnika. Sve to je djelo čovjeka, a ne Boga.
186:5.2 (2002.3)
It was man and not God who planned and executed the death of Jesus on the cross. True, the Father refused to interfere with the march of human events on Urantia, but the Father in Paradise did not decree, demand, or require the death of his Son as it was carried out on earth. It is a fact that in some manner, sooner or later, Jesus would have had to divest himself of his mortal body, his incarnation in the flesh, but he could have executed such a task in countless ways without dying on a cross between two thieves. All of this was man’s doing, not God’s.
Učitelj je u vrijeme krštenja već stekao iskustvo koje se traži od ljudskih bića za zemaljskog života i koje je bilo potrebno za završetak njegovog sedmog i završnog kozmičkog darivanja. U ovom trenutku Isusova zadaća na Zemlji je završena. Sav njegov zemaljski život poslije ovog događaja, pa čak i način njegove smrti, bio je stvar osobnog služenja za dobrobit i unaprijeđenje njegovih zemaljskih stvorenja na ovom i drugim svjetovima.
186:5.3 (2002.4)
At the time of the Master’s baptism he had already completed the technique of the required experience on earth and in the flesh which was necessary for the completion of his seventh and last universe bestowal. At this very time Jesus’ duty on earth was done. All the life he lived thereafter, and even the manner of his death, was a purely personal ministry on his part for the welfare and uplifting of his mortal creatures on this world and on other worlds.
Sve što je Sin Čovječji rekao ili učinio na zemlji uveliko je uljepšalo doktrinu da je čovjek sin Boga i doktrinu bratstva ljudi, ali ti bitni odnosi između Boga i čovjeka počivaju u kozmičkoj činjenici Božje ljubavi prema njegovim stvorenjima i urođene milosti božanskih Sinova. Ti dirljivi i božanski lijepi odnosi između čovjeka i njegovog Stvoritelja na ovom svijetu i na svim ostalim svjetovima svemira nad svemirima su postojali od vječnosti; i oni ni na koji način ne ovise o povremenim utjelovljenjima Stvoriteljskih Sinova Boga, koji na ovaj način preuzimaju prirodu i priliku svojih stvorenih inteligencija kao dio cijene koju moraju platiti za konačno stjecanje neograničenog suvereniteta nad svojim svemirima.
186:5.5 (2002.6)
All that the Son of Man said or did on earth greatly embellished the doctrines of sonship with God and of the brotherhood of men, but these essential relationships of God and men are inherent in the universe facts of God’s love for his creatures and the innate mercy of the divine Sons. These touching and divinely beautiful relations between man and his Maker, on this world and on all others throughout the universe of universes, have existed from eternity; and they are not in any sense dependent on these periodic bestowal enactments of the Creator Sons of God, who thus assume the nature and likeness of their created intelligences as a part of the price which they must pay for the final acquirement of unlimited sovereignty over their respective local universes.
Otac na nebu je jednako volio zemaljske smrtnike prije Isusovog života i smrti na Urantiji kao što to čini poslije ovog transcendentnog predočenja suradnje između čovjeka i Boga. Ovaj veličanstveni događaj utjelovljenja Boga Nebadona u obličju čovjeka na Urantiji nije mogao povećati atribute vječnog, beskonačnog i univerzalnog Oca, ali je obogatio i prosvijetlio sve druge administrativne osobe i stvorena bića u svemiru Nebadonu. Dok nas Otac na nebu ne voli ništa više poslije ovog darivanja Mihaela, sve ostale nebeske inteligencije to čine. A to je zato što je Isus ne samo učinio obznanu Boga čovjeku, već je također napravio novu objavu čovjeka Bogovima i nebeskim inteligencijama svemira nad svemirima.
186:5.6 (2002.7)
The Father in heaven loved mortal man on earth just as much before the life and death of Jesus on Urantia as he did after this transcendent exhibition of the copartnership of man and God. This mighty transaction of the incarnation of the God of Nebadon as a man on Urantia could not augment the attributes of the eternal, infinite, and universal Father, but it did enrich and enlighten all other administrators and creatures of the universe of Nebadon. While the Father in heaven loves us no more because of this bestowal of Michael, all other celestial intelligences do. And this is because Jesus not only made a revelation of God to man, but he also likewise made a new revelation of man to the Gods and to the celestial intelligences of the universe of universes.
186:5.7 (2003.1)
Jesus is not about to die as a sacrifice for sin. He is not going to atone for the inborn moral guilt of the human race. Mankind has no such racial guilt before God. Guilt is purely a matter of personal sin and knowing, deliberate rebellion against the will of the Father and the administration of his Sons.
Božje spasenje smrtnika Urantije bi bilo jednako učinkovito i neminovno da Isus nije pogubljen u okrutnim rukama neukih smrtnika. Da su zemaljski smrtnici pozitivno primili Učitelja i da je on napustio Urantiju dobrovoljnim napuštanjem svog života u tijelu, to ne bi utjecalo na činjenicu Božje ljubavi i Sinove milosti - činjenicu da je čovjek sin Boga. Smrtnici su sinovi Božji i samo je jedno potrebno da pretvori ovu činjenicu u istinu u vašem osobnom iskustvu, a to je vjera koja se rađa od duha.
186:5.9 (2003.3)
The salvation of God for the mortals of Urantia would have been just as effective and unerringly certain if Jesus had not been put to death by the cruel hands of ignorant mortals. If the Master had been favorably received by the mortals of earth and had departed from Urantia by the voluntary relinquishment of his life in the flesh, the fact of the love of God and the mercy of the Son—the fact of sonship with God—would have in no wise been affected. You mortals are the sons of God, and only one thing is required to make such a truth factual in your personal experience, and that is your spirit-born faith.