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POGLAVLJE 188 : ISUSOVO TIJELO U GROBNICI |
THE CRUCIFIXION
POGLAVLJE 187 : RASPEĆE
1955 187:0.1 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.
2014 187:0.1 NAKON što su pripremili dvojicu zločinaca, vojnici su pod upravom satnika krenuli prema mjestu raspeća. Satnik na čelu ove dvanaestorice vojnika je bio isti onaj kapetan koji je prethodne noći vodio rimske vojnike da uhite Isusa u Getsemanskom vrtu. Kod Rimljana je bio običaj dodijeliti četiri vojnika da prate svakog osuđenika na smrt na križu. Dvojicu razbojnika su dobro izbičevali prije nego što će ih raspeti, dok Isusa više nisu fizički kažnjavali; kapetan je nesumnjivo zaključio da su ga već dovoljno bičevali, čak i prije njegove osude.
1955 187:0.3 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.”
2014 187:0.3 To što se Isus sada kani učiniti - podvrgnuti se smrti na križu - on čini dobrovoljno. Navješćujući ovo iskustvo, rekao je: “Zato me ljubi i čuva Otac moj što sam spreman dati život svoj
[2]. Ali ja ću ga opet uzeti. Nitko mi ga ne može oduzeti - ja ga sam od sebe dajem. Imam vlast dati ga, imam vlast opet ga uzeti. Takva je zapovijed koju sam primio od Oca svoga.”
1955 187:0.4 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.
2014 187:0.4 Bilo je nešto prije devet ujutro, kada su vojnici izveli Isusa iz upraviteljevog dvora na putu do Golgote[3]. Slijedili su ih mnogi koji su potajno suosjećali s Isusom, ali najveći dio ove skupine od nekih dvjesto osoba uglavnom se sastojao od Isusovih neprijatelja i znatiželjnih besposličara koji su samo htjeli uživati u šokantnom prizoru raspeća. Samo je nekoliko židovskih vođa došlo vidjeti kako Isus umire na križu[4]. Znajući da je Pilat predao Isusa rimskim vojnicima i da je bio osuđen na smrt, oni su najvećim brojem ostali u hramu planirajući što će učiniti s njegovim sljedbenicima.
¶ 1. NA PUTU ZA GOLGOTU
1. ON THE WAY TO GOLGOTHA
1. NA PUTU ZA GOLGOTU
1955 187:1.1 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.
2014 187:1.1 Prije nego što su napustili dvorište praetorija, vojnici su položili poprečnu gredu na Isusova ramena[5]. Bio je običaj prinuditi osuđenika da nosi poprečnu gredu do mjesta raspeća. Osuđenici nisu nosili cijeli križ, već samo njegovu kraću gredu. Dulji i uspravni stupovi križa već su bili prevezeni na Golgotu i u trenutku dolaska vojnika i njihovih zatočenika, bili su čvrsto zabijeni u zemlju.
1955 187:1.2 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.”
2014 187:1.2 Kapetan je prema običaju predvodio procesiju noseći bijele tablice na kojima su ugljenom pisana imena zločinaca i priroda zločina za koje su osuđeni. Za dvojicu zločinaca satnik je već imao obavijesti s njihovim imenima, ispod kojih je napisao samo jednu riječ: “Razbojnik.” Kako je nalagao običaj, nakon što je žrtva bio pribijena na prečku i podignuta na svoje mjesto na uspravnoj gredi, namjeravali su prikucati ovu obavijest na vrh križa kako bi svi svjedoci znali za koji je zločin čovjek raspet. Tablicu koju je satnik nosio na putu prema Golgoti ispisao je sam Pilat na latinskom, grčkom i aramejskom, i na njoj je pisalo: “Isus Nazarećanin - kralj židovski[6].”
1955 187:1.3 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.”
2014 187:1.3 Određeni pripadnici židovskih vlasti koji su bili nazočni kad je Pilat napisao ove riječi glasno su prosvjedovali što se Isusa naziva “kraljem židovskim.” Ali Pilat im je svratio pažnju na činjenicu da je ova tvrdnja bila dio optužbi koje su vodile k Isusovoj osudi. Kad su Židovi uvidjeli da nisu mogli nagovoriti Pilata da se predomisli, počeli su tražiti da ako ništa drugo promijeni natpis u:“Ovaj je rekao: kralj sam židovski.” Ali Pilat je bio nepopustljiv; nije htio promijeniti natpis. Na sve daljnje molbe samo je odgovorio, “Što sam napisao, napisao sam[7].”
1955 187:1.4 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.
2014 187:1.4 Premda je bio običaj ići na Golgotu najduljim putem kako bi što veći broj ljudi mogao vidjeti osuđene kriminalce, ovom prilikom su išli najkraćim putem do kapije Damaska na putu koji je vodio iz grada na sjever i slijedeći ovaj put uskoro su stigli na Golgotu, službeno mjesto raspeća u Jeruzalemu. Iza Golgote nalazile su se vile bogatih, a na drugoj strani ceste su bile grobnice mnogih bogatih Židova.
1955 187:1.5 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.
2014 187:1.5 Raspeće nije bilo židovski način kažnjavanja. I Grci i Rimljani su usvojili ovu metodu od Feničana. Čak ni Herod, unatoč svojoj okrutnosti, nije pribjegavao raspeću. Rimljani nikad nisu razapinjali rimske državljane; ovom su nečasnom načinu smrti podvrgavali samo robove i podvrgnute narode. U vrijeme opsjede Jeruzalema, samo četrdeset godina nakon Isusovog raspeća, cijela Golgota je bila prekrivena tisućama i tisućama križeva na kojima je iz dana u dan stradao cvijet židovske rase. Bila je to uistinu grozna žetva koja je izrasla iz sjemena posijanog na ovaj dan.
1955 187:1.6 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.”
2014 187:1.6 Kako se smrtna povorka kretala uskim ulicama Jeruzalema, mnoge milosrdne židovke koje su čule Isusov nauk o dobrom raspoloženju i suosjećajnosti i koje su znale o njegovom životu brižnog služenja, nisu se mogle zdržati od plača kad su vidjele kako ga vode na tako nečasnu smrt. Dok je prolazio, mnoge od tih žena su plakale i naricale. A kad su se neke čak usudile slijediti uz njega, Učitelj je okrenuo glavu prema njima i rekao: “Kćeri jeruzalemske, ne plačite nada mnom, nego nad sobom plačite i nad djecom svojom! Moj se rad bliži kraju - uskoro trebam poći k svome Ocu - ali Jeruzalemu tek predstoje teška vremena[8]. Jer, evo, dolazi vrijeme kad će se reći: Blago nerotkinjama i sisama koje nisu dojile. Tada će se dovikivati gorama: 'Padnite ne nas!,' a brežuljcima: 'Pokrijte nas,' kako bi vas izručili od užasa vaših muka.”[9]
1955 187:1.7 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.
2014 187:1.7 Te jeruzalemske žene su doista pokazivale veliku hrabrost svojim javnim iskazanjem naklonosti prema Isusu, jer je bilo strogo protuzakonito pokazati prijateljsko raspoloženje prema osuđenicima na križnom putu. Svjetina je imala pravo pljuvati, vrijeđati i ismijavati optuženog, ali mu nije smjela pokazati simpatiju. Premda je Isus bio zahvalan za ispoljenje simpatije u tom mračnom satu dok su se njegovi prijatelji skrivali, on nije htio dopustiti da ove dobrodušne žene na sebe navuku nezadovoljstvo vlasti ovim javnim ukazanjem samilosti. Čak i u ovom trenutku Isus nije mislio o sebi, već samo o groznim i tragičnim danima koji su stajali pred Jeruzalemom i cijelom židovskom nacijom.
1955 187:1.8 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.
2014 187:1.8 Dok se Učitelj s mukom vukao na križnom putu, bio je jako iscrpljen; nalazio se na rubu snage. Nije ni jeo ni pio od Posljednje večere u kući Ilije Marka; niti mu je bio dopušten i trenutak počinka. Osim toga, prošao je kroz saslušanje za saslušanjem prije osude, da ne spominjemo ponižavajuća bičevanja s fizičkom patnjom i gubitkom krvi. Povrh svega toga osjećao je užasnu mentalnu tjeskobu, snažnu duhovnu napetost i grozan osjećaj ljudske usamljenosti.
1955 187:1.9 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.
2014 187:1.9 Ubrzo nakon prolaska kroz vrata na putu iz grada, dok je posrtao pod teretom poprečne grede, Isus je na trenutak ostao bez snage i pao pod težinom svog teškog tereta. Vojnici su počeli vikati i udarati ga nogama, ali on nije mogao ustati. Kad je kapetan to vidio, znajući kroz što je sve Isus prošao, naredio je vojnicima da prestanu. Zatim je naredio jednom prolazniku, nekom Šimunu Cirencu, da podigne poprečnu gredu s Isusovih ramena i da je nosi ostatak puta do Golgote[10].
1955 187:1.10 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.
2014 187:1.10 Ovaj čovjek Šimun je došao iz daleke Cirene u sjevernoj Africi, da prisustvuje Pashi. Kad mu je rimski zapovjednik naredio da nosi Isusovu poprečnu gredu, stajao je pred gradskim zidinama s drugim Cirencima na putu u grad kako bi sudjelovao u religioznim obredima. Šimun je ostao uz Učitelja do sata njegove smrti na križu, u razgovoru s mnogim njegovim prijateljima i neprijateljima. Nakon uskrsnuća i neposredno prije odlaska iz Jeruzalema, Šimun je postao hrabar vjernik u evanđelje kraljevstva koji je po povratku kući uveo cijelu svoju obitelj u nebesko kraljevstvo. Njegova dva sina, Aleksandar i Rufus, postali su vrlo učinkoviti učitelji novog evanđelja u Africi[11]. Ali Šimun nije znao da je Isus, čiji je teret ovom prilikom nosio, bio isti onaj židovski mentor koji se nekoć sprijateljio s njegovim povrijeđenim sinom.
1955 187:1.11 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. RASPEĆE
2. THE CRUCIFIXION
2. RASPEĆE
1955 187:2.1 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.
2014 187:2.1 Vojnici su prvo privezali Učiteljeve ruke za poprečnu gredu, a onda su mu pribili dlanove za drvo. Kad su podigli poprečnu gredu i pričvrstili je za uspravni stup, privezali su i prikovali Isusove noge jednim dugačkim čavlom koji je prošao kroz oba stopala. Uspravni stup je imao veliki klin usađen na odgovarajućoj visini kao potporu tjelesnoj težini. Križ nije bio visok, tako da su Učiteljeva stopala bila manje od metra iznad zemlje. Stoga je bio u mogućnosti čuti svaku riječ podsmijeha i jasno vidjeti izraz na licima onih koji su mu se tako nepromišljeno rugali. A svi su okupljeni isto tako mogli čuti svaku Isusovu riječ izrečenu tijekom ovih sati polagane muke i spore smrti[13].
1955 187:2.2 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.
2014 187:2.2 Vladao je običaj da se ukloni sva odjeća s onih kojima je predstojala smrt na križu, ali budući su se Židovi uveliko protivili javnom prikazivanju golotinje, Rimljani su imali običaj stavili komad tkanine oko bokova svih žrtava raspeća uJeruzalemu. Tako su s Isusa skinuli njegovu odjeću i on je bio na taj način odjeven prije nego što je stavljen na križ.
1955 187:2.3 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.
2014 187:2.3 Raspeću se pribjegavalo samo kao okrutnoj i sporoj smrtnoj kazni, jer je žrtva ponekad bila u životu nekoliko dana. U Jeruzalemu je vladalo veliko protivljenje raspeću, a postojalo je i društvo židovskih žena koje su obilazile osuđenike i davale im vino s drogama kako bi umanjile njihovu patnju. Ali kad je Isus okusio to narkotizirano vino, premda je bio vrlo žedan, odbio ga je piti[14]. Učitelj je bio donio odluku da će zadržati svoju ljudsku svijest do samog kraja. On je želio susresti smrt, čak i u ovom okrutnom i nečovječnom obliku, i izvojevati pobjedu nad njom svojim dobrovoljnim predavanjem punom iskustvu ljudskog življenja.
1955 187:2.4 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.
2014 187:2.4 Prije nego što je Isus stavljen na križ, raspeli su dvojicu razbojnika na njihove križeve, a oni su cijelo vrijeme psovali i pljuvali na svoje pogubitelje[15]. Kad su ga pribili na prečku, Isus je samo rekao, “Oče, oprosti im, jer ne znaju što čine!” On se ne bi mogao tako milostivo i brižno zauzeti za svoje pogubitelje da cijela njegova nesebična služba nije počivala na upravo takvim mislima ljubavi i odanosti[16]. Ideje, motivi i čežnje cijelog čovjekovog života postaju obznanjene u kriznim situacijama.
1955 187:2.5 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.”
2014 187:2.5 Nakon što su Učitelja podigli na križ, kapetan je prikovao tablicu iznad njegove glave na kojoj je na tri jezika pisalo: “Isus Nazarećanin - kralj židovski[17].” Židovi su se razbjesnili zbog te tobožnje uvrede. No, Pilata je iritiralo njihovo neuljudno ponašanje; osjećao se ucjenjenim i poniženim, te je na taj način nastojao dobiti sitnu osvetu. Mogao je napisati “Isus, buntovnik.” Ali on je dobro znao koliko su ovi jeruzalemski Židovi mrzili sam spomen Nazareta, i ovim ih je nastojao poniziti. Znao je da će dirnuti njihovu osjetljivu žicu ako nazove ovog osuđenog Galilejca “kraljem židovskim.”
1955 187:2.6 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.
2014 187:2.6 Mnogi od židovskih vođa, kad su saznali kako ih je Pilat nastojao ismijati ovim natpisom na križu, pojurili su prema Golgoti, ali nisu se usudili skinuti tablicu jer su rimski vojnici bili na straži. Kako nisu mogli ukloniti natpis, ovi su se lideri pomiješali sGomilom da na svaki način potaknu ruganje i ismijavanje, kako ljudi ne bi ozbiljno uzeli taj natpis.
1955 187:2.7 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.
2014 187:2.7 Apostol Ivan, s Isusovom majkom Marijom, Rutom i Judom, stigao je na scenu upravo kad su vojnici podigli Isusa na križ, u času kad je kapetan prikovao natpis iznad Učiteljeve glave[18]. Ivan je bio jedini od jedanaestorice apostola koji je svjedočio raspeće, a čak ni on nije ostao uz Isusa cijelo vrijeme, već je nakon što je doveo Isusovu majku, požurio natrag u Jeruzalem po svoju majku i njezine prijateljice.
1955 187:2.8 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.
2014 187:2.8 Kad je Isus vidio svoju majku u pratnji Ivana i svoga brata i sestre, on se nasmiješio, ali nije ništa rekao.U međuvremenu su četiri vojnika koja su prema običaju pratila Isusa na raspeće, među sobom razdijelila njegovu odjeću[19]. Jedan je uzeo sandale, drugi turban, treći pojas, a četvrti ogrtač. Ostala je njegova tunika bez šavova koja je dosezala do koljena i nju su htjeli rasparčati na četiri dijela, ali kad su vojnici vidjeli ovaj neobični odjevni predmet, odlučili su za nju baciti ždrijeb. Isus ih je promatrao s križa dok su među sobom dijelili njegovu odjeću, dok mu se cijelo vrijeme rugala lakomislena svjetina.
1955 187:2.9 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.
2014 187:2.9 Dobro je što su rimski vojnici uzeli Učiteljevu odjeću. Inače, da je pripala Isusovim sljedbenicima, ona bi postala predmetom praznovjernog relikvijskog obožavanja. Učitelj nije želio da njegovim sljedbenicima ostanu bilo kakvi materijalni predmeti povezani s njegovim zemaljskim životom. Želio je čovječanstvu ostaviti jedino sjećanje na svoj ljudski život posvećen visokom duhovnom idealu izvršenja Očeve volje.
¶ 3. ONI KOJI SU PRISUSTVOVALI RASPEĆU
3. THOSE WHO SAW THE CRUCIFIXION
3. ONI KOJI SU PRISUSTVOVALI RASPEĆU
1955 187:3.1 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.
2014 187:3.1 U petak ujutro oko devet i pol, vojnici su raspeli Isusa na križ[20]. Nešto prije jedanaest, oko njega se okupilo preko tisuću osoba koje su došle svjedočili ovaj spektakl raspeća Sina Čovječjega. Tijekom tih užasnih sati, nevidljiva kozmička mnoštva su nijemo promatrala ovaj nesvakidašnji prizor svoga Stvoritelja koji je umirao kao ljudsko biće - i to na najružniji mogući način - kao osuđeni zločinac.
[1]
1955 187:3.2 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.
2014 187:3.2 Pored križa su u različitim trenucima bili Marija, Ruta, Juda, Ivan, Šaloma (Ivanova majka) i skupina odanih vjernica među kojima su bile Marija Kleofina i sestra Isusove majke, Marija Magdalena i Rebeka iz Sefore[21]. Ovi i drugi Isusovi prijatelji mirno su promatrali njegovo veliko strpljenje i hrabrost i užasnu fizičku patnju koju je podnosio.
1955 187:3.3 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.
2014 187:3.3 Mnogi prolaznici su ga grdili mašući glavom i govoreći: “Ti, koji hram razvaljuješ i u tri ga dana opet sagrađuješ, spasi sam sebe. Ako si uistinu Sin Čovječji, zašto ne siđeš s križa?” Na sličan način neki od židovskih vladara su se rugali Isusu govoreći, “Druge je spasio, a sebe ne može spasiti.” Drugi su govorili, “Ako si uistinu kralj Izraelov, siđi s križa, da vidimo i da vjerujemo.” I dalje su mu se nastavili ismijavati govoreći: “On se uzdao u Boga da ga oslobodi. Još je tvrdio da je Sin Božji - pogledaj ga sada - raspetog između dvojice razbojnika.” Vrijeđali su ga i razbojnici koji su bili s njim razapeti[22].
1955 187:3.4 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.
2014 187:3.4 Budući da Isus nije odgovarao na njihove uvrede i kako se bližilo podne tog posebnog dana priprave za blagdan, oko pola dvanaest razišao se najveći dio svjetine koja ga je ismijavala i vrijeđala; ostalo je manje od pedeset osoba. Vojnici su se spremali početi s ručkom uz koji su pili jeftino kiselo vino u čekanju na polaganu smrt osuđenika. Dok su pili vino, podrugljivo su nudili zdravicu Isusu, govoreći: “Usreću i uzdravlje židovskom kralju[23].” I bili su zapanjeni Učiteljevim mirnim promatranjem njihove podruge i ismijavanja.
1955 187:3.5 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.
1955 187:3.6 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.
2014 187:3.6 Kako je Isus nakanio da živi bez pribjegavanja svojim nadnaravnim moćima, on je isto tako odabrao da umre kao svaki drugi smrtnik na križu. Živio je kao čovjek i namjeravao je umrijeti kao čovjek - izvršavajući Očevu volju.
¶ 4. RASPETI ZLOČINAC
4. THE THIEF ON THE CROSS
4. RASPETI ZLOČINAC
1955 187:4.1 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.”
2014 187:4.1 Jedan od razbojnika vrijeđao je Isusa govoreći, “Ako si ti Sin Čovječji, zašto ne spasiš sebe i nas?” Ali kad je ovaj tako ukorio Isusa, drugi, koji je mnogo puta čuo Isusove propovijedi, rekao je: “Zar se ni Boga ne bojiš?Zar ne vidiš da smo mi ovdje po pravdi, jer primamo zasluženu plaću za svoja djela, ali ovaj nije nikakva zla učinio? Bolje da tražimo oprost za grijehe i spasenje svojim dušama[25][26].” Kad je Isus čuo ove riječi, okrenuo se prema razbojniku i nasmiješio se s odobravanjem. Kad je zločinac vidio kako se Isus okrenuo prema njemu, smogao je hrabrosti da potpali pritajeni plamen svoje vjere i kaže, “Gospodine, sjeti me se kad dođeš u kraljevstvo svoje.” A onda je Isus rekao, “Zaista, zaista, danas ti kažem, jednom ćeš biti sa mnom u Raju[27].”
1955 187:4.2 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.
2014 187:4.2 Učitelj je imao vremena usred smrtnih muka slušati ispovijed vjere ovog vjernika razbojnika. Kad je ovaj lopov potražio spasenje, on ga je našao. On je već više puta bio ponukan vjerovati u Isusa, ali se tek u ovim posljednjim satima svijesti cijelim srcem predao Učiteljevom nauku. Kad je vidio način na koji se Isus suočio sa svojom smrti na križu, ovaj zločinac više nije mogao odoljeti uvjerenju da je taj Sin Čovječji doista bio Sin Božji.
1955 187:4.3 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.
2014 187:4.3 Tijekom ove epizode Isusovog prijema lopova u nebesko kraljevstvo, apostol Ivan nije bio pored križa, jer je otišao u grad da dovede svoju majku i njezine prijateljice na mjesto raspeća. Luka je kasnije čuo priču o ovim događajima od rimskog zapovjednika straže koji je postao vjernikom.
1955 187:4.4 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.
2014 187:4.4 Apostol Ivan je govorio o raspeću onako kako se sjećao ovog događaja poslije otprilike dvije trećine stoljeća. Drugi zapisi temelje se na svjedočanstvu rimskog satnika koji je bio na dužnosti i koji je - nakon što je vidio i čuo ove događaje - vjerovao u Isusa i ušao u punu bratsku zajednicu nebeskog kraljevstva na zemlji.
1955 187:4.5 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.
2014 187:4.5 Ovog su mladića - razbojnika koji se pokajao - na život nasilja i zločina naveli oni koji su veličali nasilje i zlodjela kao učinkovit domoljubni prosvjed protiv političke represije i društvene nepravde. I ova je filozofija, zajedno s pustolovnim duhom, navela mnoge inače dobronamjerne mladiće na smjele razbojničke ekspedicije. Ovaj je mladić smatrao Barabu herojem. Sada je shvatio da je pogriješio. Ovdje je na križu pored sebe vidio uistinu velikog čovjeka, pravog heroja. Bio je to upravo onaj heroj koji je pobudio njegov zanos, nadahnuo ga njegovim najvišim idejama moralnog samopoštovanja i potaknuo sve njegove ideale hrabrosti, muževnosti i odvažnosti. Dok je gledao Isusa, u njegovom se srcu probudio neodoljivi osjećaj ljubavi, odanosti i istinske veličine.
1955 187:4.6 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.
2014 187:4.6 A da je bilo koja druga osoba među ovom podrugljivom svjetinom doživjela rođenje vjere u svojoj duši i da se obratila Isusu za milost, bila bi primljena s istom brižnom ljubavlju koja je ukazana ovom vjerniku koji je bio razbojnik.
1955 187:4.7 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.
2014 187:4.7 Upravo kad je lopov koji se pokajao čuo Učiteljevo obećanje o susretu u Raju, Ivan se vratio iz grada u pratnji svoje majke i nekih desetak vjernica. Ivan je stao pored Isusove majke Marije da joj da potporu. Njezin sin Juda je stajao s druge strane. Gledajući na njih s visine, negdje oko podneva, Isus je rekao svojoj majci: "Ženo, evo ti sina!” Onda je rekao Ivanu, “Sine, evo ti majke!” A zatim se obratio oboma, rekavši, “Želim da odete odavde.”I tako su Ivan iJuda poveli Mariju s Golgote. Ivan je Isusovu majku poveo u svoje boravište u Jeruzalemu, a zatim je požurio natrag na mjesto raspeća[28]. Marija se nakon Pashe vratila u Betsaidu, gdje je živjela u Ivanovoj kući do kraja svog prirodnog života. Nije poživjela ni godinu dana nakon Isusove smrti.
1955 187:4.8 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.
2014 187:4.8 Kad je Marija otišla, druge žene su se povukle malo dalje i ostale su pored Isusa ne samo do njegove smrti na kižu, već i do časa kad je Učiteljevo tijelo skinuto za ukop.
¶ 5. POSLJEDNJI SAT NA KRIŽU
5. LAST HOUR ON THE CROSS
5. POSLJEDNJI SAT NA KRIŽU
1955 187:5.1 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.
2014 187:5.1 Premda se to obično događa kasnije u godini, nedugo poslije podneva nebo se zamračilo od sitnog pijeska u zraku[29]. Stanovnici Jeruzalema su znali da je to značilo dolazak jedne od onih toplih oluja iz Arapske pustinje.Prije jedan popodne nebo se tako zamračilo da je sunca potpuno nestalo, a ostatak mnoštva je požurio natrag u grad. Kada je Učitelj izdahnuo nedugo nakon podneva, uz njega je bilo manje od trideset ljudi, od kojih su njih trinaest bili rimski vojnici i skupina od petnaestak vjernika. Među ovim vjernicima su najvećim dijelom bile žene, izuzev Isusovog brata Jude i Ivana Zebedejevog, koji su se na Golgotu vratili neposredno prije Učiteljeve smrti.
1955 187:5.2 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.
2014 187:5.2 Nedugo poslije jedan sat u sve većoj tami pješčane oluje, Isus je počeo gubiti ljudsku svijest. On je već izgovorio svoje posljednje riječi milosti, oprosta i upozorenja. Njegova posljednju želja - o brizi za njegovu majku Mariju - već je bila saopćena. Tijekom ovog posljednjeg sata prije smrti, Isusov ljudski um je pribjegao recitiranju mnogih odlomaka iz židovskih spisa, a osobito Psalma[30]. Posljednja svjesna misao Isusovog ljudskog uma odnosila se na ponavljanje onog dijela iz Knjige psalma koji je danas poznat kao dvadeseti, dvadeset prvi i dvadeset drugi psalm. Dok je mogao micati usnama, bio je suviše slab da izgovori riječi ovih odlomaka koje je poznavao napamet. Samo nekoliko puta su oni koji su stajali najbliže do njega mogli čuti poneku riječ, kao što je: “Znam evo, Gospodin će spasenje dati svom pomazaniku,” “Tvoja ruka nek pronađe sve dušmane moje,” i “Bože moj, Bože moj, zašto si me ostavio?” Isus nije ni jednog trenutka sumnjao u činjenicu da je živio u skladu s Očevom voljom; on nikada nije sumnjao da je sada polagao svoj zemaljski život u skladu s voljom svoga Oca[31][32][33]. On nije osjećao da ga je Otac ostavio; samo je u svojoj sve slabijoj svijesti recitirao mnoge odlomke iz Svetog pisma, a među njima i ovaj dvadeset drugi psalam koji počinje riječima, “Bože moj, Bože moj, zašto si me ostavio?” A dogodilo se da je to bio jedan od tri odlomka koje je izgovorio dovoljno jasno da su ga okupljeni mogli čuti.
1955 187:5.3 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.
1955 187:5.4 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.
2014 187:5.4 Pješčana oluja se pojačavala i nebo se sve više zamračivalo. Pored Isusa su još uvijek stajali vojnici i mala skupina vjernika. Vojnici su čučali pored križa, šćućureni jedni pored drugih da se zaštite od razorne navale pijeska. Ivanova majka i ostale vjernice promatrale su izdaleka, iz zaklona jedne izbočene stijene. Kad je Učitelj na kraju izdahnuo, pored križa su stajali Ivan Zebedejev, njegov brat Juda i sestra Ruta, Marija Magdalena i Rebeka, nekoć iz Sefore[35].
1955 187:5.5 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.
2014 187:5.5 Bilo je to nešto prije tri, kada je Isus jakim glasom povikao, “Svršeno je! Oče, u ruke tvoje predajem duh svoj.” A kad je to izgovorio, pognuo je glavu i izdahnuo. Kad je rimski stotnik vidio kako je Isus umro, udario se po prsima i rekao, “Zaista, ovaj je čovjek bio pravednik; doista je bio Sin Božji[36].” I od tada je počeo vjerovati u Isusa.
1955 187:5.6 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.”
2014 187:5.6 Isus je izdahnuo na kraljevski način - onako kako je i živio. Otvoreno je pokazao svoje kraljevsko dostojanstvo i ostao gospodar situacije tijekom ovog tragičnog dana. Spremno se suočio sa svojom sramotnom smrću, nakon što je prvo osigurao sigurnost svojih odabranih apostola. Mudro je suzbio Petrove nasilne tendencije i tražio da Ivan ostane uz njega do kraja njegove smrtne egzistencije. Otkrio je svoju pravu prirodu ubojitom Velikom vijeću i podsjetio je Pilata na ono što je bilo izvor njegove suverene moći koju je imao kao Sin Čovječji. Na Golgotu je krenuo noseći svoju poprečnu gredu i završio je svoje darivanje ljubavi prepuštajući svoj duh smrtničkog postignuća u ruke Rajskog Oca. Nakon takvog života - i takve smrti - Učitelj je doista mogao reći, “Svršeno je[37].”
1955 187:5.7 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.
2014 187:5.7 Budući da je to bio dan priprave za Pashu i subotu, Židovi nisu htjeli ostaviti raspeta tijela na Golgoti[38]. Zato su otišli Pilatu tražeći da se slome noge trojici razapetih, da ih se otpremi i skine s križeva i baci u kazneničke grobnice prije zalaska sunca. Kad je Pilat čuo ovu molbu, poslao je trojicu vojnika da slome noge i da skinu Isusa i dvojicu razbojnika s njihovih križeva[39].
1955 187:5.8 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.
2014 187:5.8 Kad su ti vojnici stigli na Golgotu, učinili su kako im je bilo rečeno s dvojicom razbojnika, ali su na svoje iznenađenje zatekli Isusa mrtvog[40]. Međutim, kako bi bili sigurni u njegovu smrt, jedan od vojnika je kopljem probio Isusovu lijevu stranu. Iako su nekom prilikom žrtve raspeća znale ostati u životu po dva ili tri dana, ogromna emocionalna agonija i duboka duhovna tjeskoba okončali su Isusovsmrtni život za manje od pet i pol sati.
¶ 6. POSLIJE RASPEĆA
6. AFTER THE CRUCIFIXION
6. POSLIJE RASPEĆA
1955 187:6.1 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.
2014 187:6.1 Usred tame izazvane pješčanom olujom, oko pola četiri poslije podne, David Zebedejev je poslao posljednje glasnike da raznesu vijest o Učiteljevoj smrti[41]. Posljednji glasnici su otišli u dom Marte i Marije u Betaniji, gdje se trebala nalaziti Isusova majka s ostakom njezine obitelji.
1955 187:6.2 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.
2014 187:6.2 Poslije Isusove smrti, Ivan je poslao žene u pratnji Jude do kuće Ilije Marka, gdje su ostale preko subote. Ivan, koji je do sada već bio dobro poznat rimskom satniku, ostao je na Golgoti sve dok nisu stigli Josip i Nikodem s Pilatovim ovlašćenjem da uzmu u posjed Isusovo tijelo.
1955 187:6.3 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.
2014 187:6.3 Tako je završio ovaj dan patnje i tragedije cijelog svemira čija su bezbrojna inteligentna bića nijemo stajala pred ovim šokantnim prizorom raspeća ljudskog utjelovljenja njihovog voljenog Vladara; bili su užasnuti ovim prikazom smrtne bezdušnosti i ljudske izopačenosti.
| POGLAVLJE 186 : NEPOSREDNO PRIJE RAZAPINJANJA |
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POGLAVLJE 188 : ISUSOVO TIJELO U GROBNICI |
¶ Reference
¶ Biblija
- ↑ 187:0.2 Isus obješen s dvojicom zločinaca: Mt 27:38; Mk 15:27; Lk 23:32; Iv 19:18.
- ↑ 187:0.3 Polažem svoj život: Iv 10:17-18.
- ↑ 187:0.4 Vrijeme kada je Isus odveden: Iv 19:16b.
- ↑ 187:0.4 Šminka za gledatelje: Lk 23:27.
- ↑ 187:1.1 Nošenje križa: Iv 19:16b-17.
- ↑ 187:1.2 Znak: KRALJ ŽIDOVA: Mt 27:37; Mk 15:26; Lk 23:38; Iv 19:19-20.
- ↑ 187:1.3 Pilat: „Napisao sam“: Iv 19:21-22.
- ↑ 187:1.6 Kćeri, plačite nad sobom: Lk 23:27-30.
- ↑ 187:1.6 Molite se da kamenje padne: Hoš 10:8.
- ↑ 187:1.9 Nošenje Isusovog križa: Mt 27:32; Mk 15:21; Lk 23:26.
- ↑ 187:1.10 Aleksandar i Rufus: Mk 15:21.
- ↑ 187:1.11 Mjesto raspeća: Mt 27:33; Mk 15:22; Lk 23:33a; Iv 19:17.
- ↑ 187:2.1 Raspeće: Mt 27:35a; Mk 15:24a; Lk 23:33b; Iv 19:18a.
- ↑ 187:2.3 Isus odbija narkotike: Mt 27:34; Mk 15:23.
- ↑ 187:2.4 Dva zločinca: Mt 27:38; Mk 15:27; Lk 23:32; Iv 19:18b.
- ↑ 187:2.4 Oče, oprosti im: Lk 23:34a.
- ↑ 187:2.5 Znak: KRALJ ŽIDOVA: Mt 27:37; Mk 15:26; Lk 23:38; Iv 19:19-20.
- ↑ 187:2.7 Isusova obitelj stiže: Mt 27:56.
- ↑ 187:2.8 Dijeljenje Isusove odjeće: Ps 22:18; Mt 27:35b; Mk 15:24b; Lk 23:34b; Iv 19:23-24.
- ↑ 187:3.1 Vrijeme raspeća: Mk 15:25.
- ↑ 187:3.2 Promatranje ljudi: Mt 27:55-56; Mk 15:40-41; Lk 23:48-49; Iv 19:25.
- ↑ 187:3.3 Zadirkujući, okrutni razgovor: Mt 27:39-44; Mk 15:29-32; Lk 23:35-37,39.
- ↑ 187:3.4 Vojnici se smještaju i promatraju: Mt 27:36.
- ↑ 187:3.5 Isus: „Žedan sam“: Lk 23:36.
- ↑ 187:4.1 Prvi razbojnikov izazov: Lk 23:39.
- ↑ 187:4.1 Obrana drugog biganda: Lk 23:40-42.
- ↑ 187:4.1 Isusov spasonosni odgovor: Lk 23:43.
- ↑ 187:4.7 Pruža skrb za Mariju: Iv 19:26-27.
- ↑ 187:5.1 Tama; pješčana oluja: Mt 27:45; Mk 15:33; Lk 23:44-45a.
- ↑ 187:5.2 Isus citira stihove iz Svetog pisma: Mt 27:46; Mk 15:34.
- ↑ 187:5.2 Gospodin će spasiti svoga pomazanika: Ps 20:6.
- ↑ 187:5.2 Tvoja ruka za otkrivanje neprijatelja: Ps 21:8.
- ↑ 187:5.2 Bože moj, zašto me ostavljaš?: Ps 22:1.
- ↑ 187:5.3 Opet, „žedan sam“: Mt 27:48; Mk 15:36a; Iv 19:28-30a.
- ↑ 187:5.4 Oni koji su gledali Isusa kako umire: Lk 23:49.
- ↑ 187:5.5 Uistinu Sin Božji: Mt 27:54; Mk 15:39; Lk 23:47.
- ↑ 187:5.6 Gotovo je.: Iv 19:30.
- ↑ 187:5.7 Dan pripreme: Mk 15:42; Lk 23:54; Iv 19:31ab,42a.
- ↑ 187:5.7 Zahtjev za lomljenje Isusovih nogu: Iv 19:31c.
- ↑ 187:5.8 Nema kostiju, koplje probija stranu: Iv 19:32-34.
- ↑ 187:6.1 Tama pješčane oluje: Mt 27:45; Mk 15:33; Lk 23:44-45a.
¶ Druge knjige
- ↑ 187:3.1 187:3.1: Qur'an, ---, poglavlje 4, p. v157