《尤兰提亚之书》英文版自 2006 年起在全球范围内属于公共领域.
翻译： © 2015 Urantia Foundation
JUST BEFORE THE CRUCIFIXION
就在十字架刑之前
1955 186:0.1 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.
2015 186:0.1 当耶稣和他的控告者们动身去见希律时，主转向使徒约翰说道：“约翰，你不能为我做更多了。去到我母亲那儿，在我死之前带她来见我。”当约翰听到他主的请求，尽管不情愿留他独自在他的敌人中间，但他还是赶忙去伯大尼了。耶稣的一整家人被聚在耶稣从死中复活的拉撒路的姊妹玛莎和玛丽亚家中等候。
1955 186:0.2 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.
2015 186:0.2 在上午期间，信使们就耶稣审判的进程几次带消息给玛莎和玛利亚。不过直到约翰带着耶稣要在他被处死前见他母亲的请求到达之前就几分钟之时，耶稣的家人才抵达伯大尼。在约翰·西庇太告诉他们是从午夜耶稣被捕以来发生了一切之后，他的母亲玛利亚立即在约翰陪伴下去见她的长子。到玛利亚和约翰抵达城市之时，耶稣由将要把他钉十字架的罗马人士兵所陪伴，已经抵达了各各他。
1955 186:0.3 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.
2015 186:0.3 当耶稣的母亲玛利亚与约翰动身去到他儿子那儿时，他的妹妹露丝拒绝与家族其他人留在后面。由于她决意要伴随她母亲，她的哥哥犹大与她一起去了。主的家庭的其余人在詹姆斯的主管下留在伯大尼，几近每小时大卫·西庇太的信使们就带给他们关于那一处死他们长兄拿撒勒的耶稣的可怕事情的进展汇报。
¶ 1. 犹大·以斯加略的结局
1. THE END OF JUDAS ISCARIOT
1. 犹大·以斯加略的结局
1955 186:1.1 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.
1955 186:1.2 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.
2015 186:1.2 所有这些犹太人都厌恶犹大，他们都只怀着彻底蔑视的感觉看待这个出卖者。在该亚法面前对耶稣的审判，以及在他出现在彼拉多面前整个期间，犹大在良心上对于他背叛的行为感到被刺痛了。他也开始对关于他要接收的作为他担当耶稣出卖者服务报酬的报偿变得有些幻想破灭了。他不喜欢犹太人当权者们的冷酷和淡漠；尽管如此，他期待他的懦弱行为会被慷慨报偿。他预期被叫到犹太教公会的整个会议之前，在那儿听到他自己被称赞，同时他们会赋予他合适的荣誉，以表示他自认为自己为其民族所做的伟大服务。因此想象一下，这个自负的背叛者的极大吃惊，当大祭司的一个仆人拍拍他的肩膀，就把他叫到大厅外面并说道：“犹大，我受派来付给你出卖耶稣的报酬。这儿是你的报偿。”这样一边说，该亚法的仆人一边递给犹大一个装有三十枚银币的袋子 -- 这是一个优良健康奴隶的现价。
[2][3]
1955 186:1.3 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.
2015 186:1.3 犹大目瞪口呆说不出话。他冲回去要进入大厅，但却被守门人阻止了。他想要向犹太教公会上诉，但他们不想让他进入。犹大无法相信这些犹太人掌管者想让他出卖他的朋友们和他的主，之后给他三十枚银币作为报偿。他感觉蒙羞，幻想破灭并彻底心碎了。他好像是在一种恍惚状态中从圣殿走出的。他把钱袋无意识地放入他的深口袋中，他如此长时间携带装有使徒资金袋子的那同一口袋中。他跟随前去见证十字架刑的人群穿越城市漫步出去了。
1955 186:1.4 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.”
1955 186:1.6 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.
1955 186:1.7 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.
¶ 2. 主的态度
2. THE MASTER’S ATTITUDE
2. 主的态度
1955 186:2.1 When Jesus was arrested, he knew that his work on earth, in the likeness of mortal flesh, was finished. He fully understood the sort of death he would die, and he was little concerned with the details of his so-called trials.
2015 186:2.1 当耶稣被捕时，他知道他以凡人肉身之形在世上的工作已经完成了。他完全理解他要去死的死法，他对他所谓审判的细节很少关心。
1955 186:2.2 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.
2015 186:2.2 在犹太教公会法庭之前，耶稣拒绝对作伪证证人的证词做出回答。只有一个问题总是会引出一个回答，无论被朋友还是敌人问及，那就是涉及他世上使命之本质和神性的问题。当被问及他是否是神子时，他不倦地做出回答。他在好奇而又邪恶的希律面前时坚决拒绝讲话。在彼拉多面前，仅当他认为彼拉多或某个其他真诚个人因他所说或许被帮助对真理有一种更好的认识时他才说话。耶稣教导过他的使徒们将珍珠投在猪前的无用性，他此时敢于践行他所教导的。他在此时的行为例示了人性本质的耐心顺从，加上神性本质的庄严沉默和庄重尊严。他完全愿意与彼拉多讨论任何与强加给他的政治指控相关的问题 -- 他认为属于这个总督管辖的任何问题。[8][9][10][11]
1955 186:2.3 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.
2015 186:2.3 耶稣确信他就如同每个其他凡人受造物一样，让自己顺从于人类事件的自然平常进程是父的意志，因此他甚至拒绝采用他有说服力的口才这种纯人性能力来影响他社交上目光短浅和灵性上视而不见的同伴凡人的阴谋诡计之结果。尽管耶稣在玉苒厦(Urantia)上活过和死过，但他的整个人类生涯自始至终都是一场盛大演出，旨在影响和指示他的整个造物宇宙和永不停息的支撑。
1955 186:2.4 These shortsighted Jews clamored unseemlily for the Master’s death while he stood there in awful silence looking upon the death scene of a nation—his earthly father’s own people.
2015 186:2.4 这些目光短浅的犹太人不合时宜地为主的死亡喧嚷，而他则怀着令人敬畏的沉默站在那儿，看待一个民族 -- 他世上父亲的自己民族的死亡景象。
1955 186:2.5 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.
2015 186:2.5 耶稣已经获得了那种能在面对持续而又无端的侮辱面前保持其镇静并维护其尊严的人类品格类型。他无法被吓到，当最初被亚那的仆人攻击时，他只是提议传唤可以适当指证他的证人的适当性。
1955 186:2.6 From first to last, in his so-called trial before Pilate, the onlooking celestial hosts could not refrain from broadcasting to the universe the depiction of the scene of “Pilate on trial before Jesus.”
2015 186:2.6 自始至终，在彼拉多面前的他的所谓的审判中，旁观的天界大军忍不住向宇宙广播对“彼拉多在耶稣面前受审”的叙述。
1955 186:2.7 When before Caiaphas, and when all the perjured testimony had broken down, Jesus did not hesitate to answer the question of the chief priest, thereby providing in his own testimony that which they desired as a basis for convicting him of blasphemy.
2015 186:2.7 当在该亚法面前，当所有作伪证的证词失效时，耶稣毫不犹豫回答了主祭司的问题，并藉此提供了他自己的证词，他们想要用它作为宣告他有渎神罪的一个基础。
1955 186:2.8 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.
2015 186:2.8 主对彼拉多想要引发他释放的出于好意但却半心的努力从未展现出丝毫的兴趣。他真的同情彼拉多，并真诚努力来启发他昏暗的心智。他对这位罗马人总督向犹太人做出的撤回他们对他犯罪指控的呼吁是完全被动的，在整个痛苦的折磨中，他表现出简朴的尊严和不虚饰的威严。当想要谋杀他的人问他是否是“犹太人的王”时，他甚至不愿将不真诚的印象投射到他们身上。伴随仅很少包含细条说明的解释，他接受了这个名称，知道尽管他们选择拒绝了他，但他将会是在灵性意义上给他们真正民族领导的最后一个人。
1955 186:2.9 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.
2015 186:2.9 耶稣在这些审判期间说得很少，但他所说却足以向所有凡人展示人在与神合作过程中所能完美化的人类品格类型，以及像整个宇宙启示神能在受造物生活中显现的方式，当这样一个受造物真正选择履行父的意志，由此变成永活之神的一个活跃子民。
1955 186:2.10 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.”
1955 186:2.11 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.
2015 186:2.11 彼拉多说的比他了解的更为真实，当他在耶稣被鞭打之后将他呈现在群众面前时大喊，“看这个人！”确实，受恐惧折磨的这个罗马人总督很少想到，就在那一刻，宇宙伫立凝视这一独特场景，它挚爱的君主这样怀着耻辱，遭受他混乱而又退化的凡人臣民的嘲弄和打击。当彼拉多讲话时，在整个内巴顿(Nebadon)回响着，“看神和人！”在一整个宇宙中，无数存有自从那天以来持续看那个人，而哈沃纳之神，众多宇宙所组成宇宙的至高支配者，接受了拿撒勒的这个人作为这个时空地方宇宙凡人受造物理想之满足。在他无与伦比的生活中，他从未失败于将神启示给人。此时，在他凡人生涯的这些最终情节中，以及在他随后的死亡中，他对神做出了关于人的一种崭新而又动人的展示。[13]
¶ 3. 可信赖的大卫·西庇太
3. THE DEPENDABLE DAVID ZEBEDEE
3. 可信赖的大卫·西庇太
1955 186:3.1 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.
2015 186:3.1 在耶稣在彼拉多面前的审讯结束之际被转交给罗马人士兵之后不久，圣殿守卫的一支分遣队便匆忙出去到客西马尼以驱散或逮捕主的追随者们。不过在他们抵达之前很长时间，这些追随者就已散开了。使徒们已经退隐到指定的躲藏地，希腊人已经分开并去到耶路撒冷不同的家中；其他门徒也同样消失了。大卫·西庇太相信耶稣的敌人会返回；因此他很早就将五六个帐篷移到附近的沟壑中，主曾经经常退到那儿祈祷和崇拜。他提议在这儿隐藏并同时为他的信使服务保有一个中心或协调站。大卫刚离开营地，这时圣殿守卫就抵达了。由于未能找到任何人在那儿，他们烧了营地以令自己满足，之后匆忙返回到圣殿。在听到他们的汇报之际，犹太教公会满意于耶稣的追随者们是彻底吓坏并屈服了，以至不会有任何起义的危险或任何想要从耶稣处决者的手中营救他的尝试。他们至少能轻松呼吸了，因此他们休会了，每个人各自去为逾越节准备了。
1955 186:3.2 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.
2015 186:3.2 耶稣刚被彼拉多移交给罗马人士兵受十字架刑，一个信使就匆忙离开去客西马尼通知大卫，在五分钟之内，送信人就上路去往伯赛大、佩拉、费拉德菲亚、西顿、示剑、希伯仑、大马士革和亚历山大。这些信使带了以下消息，即在犹太人掌管者们的迫切请求下，耶稣就要被罗马人钉十字架了。
1955 186:3.3 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.
2015 186:3.3 在这悲惨的一整天中，直至主已被安放进坟墓的信息最终出去之时，大卫大约每半小时打发信使带着汇报去往使徒们、希腊人和聚集在伯大尼的拉撒路家中的耶稣的世上家人。当信使们带着耶稣已被埋葬的消息动身时，大卫解散了他本地送信人的团队去准备逾越节庆祝和即将到来的安息日，指示他们在周日早上在尼哥德姆家中悄悄地向他汇报，他打算去到那儿与安德鲁和西蒙·彼得一起躲几天。
1955 186:3.4 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.
1955 186:3.5 And so these followers of Jesus, scattered throughout Jerusalem and its environs, that night partook of the Passover and the following day remained in seclusion.
2015 186:3.5 因此耶稣的这些追随者们散布在整个耶路撒冷及其周围，那晚参加了逾越节筵席，接下一天仍保持隐遁。
¶ 4. 为十字架刑的准备
4. PREPARATION FOR THE CRUCIFIXION
4. 为十字架刑的准备
1955 186:4.1 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.
1955 186:4.2 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.
1955 186:4.3 By the time the soldiers were ready to depart with Jesus for Golgotha, they had begun to be impressed by his unusual composure and extraordinary dignity, by his uncomplaining silence.
2015 186:4.3 到士兵们准备好与耶稣一起动身前往各各他之时，他们开始被他不寻常的镇静和非凡的尊严，以及他毫无怨言的沉默所打动了。
1955 186:4.4 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.
1955 186:4.5 As soon as the thieves could be made ready, they were led into the courtyard, where they gazed upon Jesus, one of them for the first time, but the other had often heard him speak, both in the temple and many months before at the Pella camp.
2015 186:4.5 这两个盗贼刚能准备好，他们就被领到庭院中，他们在那儿看到了耶稣，他们中的一个是第一次，不过另一个人在圣殿以及多个月之前在佩拉营地经常听过他讲话。
¶ 5. 耶稣之死与逾越节的关系
5. JESUS’ DEATH IN RELATION TO THE PASSOVER
5. 耶稣之死与逾越节的关系
1955 186:5.1 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.
2015 186:5.1 耶稣的死和犹太人逾越节之间没有直接的关系。诚然，主的确在这天、犹太人逾越节的准备日，在逾越节羔羊在圣殿中祭献的大约时间，放下了他肉身中的生命。不过这种巧合的发生并不以任何方式表明人子在世上的死与犹太人的祭献体系有任何关联。耶稣是一个犹太人，但作为人子，他是诸域的一个凡人。已经叙述的和导向主即将到来十字架刑时刻的事件，足以表明他在大约此时的死是一种纯自然而又人为的事务。
1955 186:5.2 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.
2015 186:5.2 是人而不是神计划并执行了耶稣在十字架上的死刑。诚然，父拒绝了干预玉苒厦(Urantia)上的人类事件的进展，不过天堂之父并未命令、要求或需要他儿子的死按这样在世上得以执行。事实是，耶稣迟早会以某种方式迫使自己放弃他的凡人身体、他在肉身中的化身，不过他本可以无数方式执行这样一个任务，而无需死在两个盗贼中间的十字架上。所有一切都是人的作为而非神的。
1955 186:5.3 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.
2015 186:5.3 在主的洗礼之时，他已经完成了在世上和肉体中所需的体验手段，这对他第七次也是最后一次宇宙赠与的完成是必须的。就在此时，耶稣在世上的职责完成了。之后，他过的所有生活，甚至他的死亡方式，于他而言是对这个世界和其他世界上他的凡人受造物之福祉和提升的一种纯个人侍奉。
1955 186:5.5 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.
2015 186:5.5 人子在世上一切所说所做极大点缀了与神的亲子关系之教义和人们的兄弟情谊之教义，不过神与人的这些必要关系是固有于神对其受造物的爱和神子的天性仁慈这些宇宙事实中的。在这个世界和遍及众多宇宙所组成宇宙的所有其他世界上，人与他的创造者之间的这些动人而又神圣美好的关系，自永恒之初就存在了；它们没有在任何意义上有赖于神的造物之子这些定期性赠与的设定，他们以此方式获得他们受造智能物的本性和相似性，作为他们为最终获得对其各自地方宇宙的无限制主权必须要付出代价的一部分。
1955 186:5.6 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.
2015 186:5.6 天上的父在耶稣在玉苒厦(Urantia)上的生与死之前对世上凡人的爱，就如同这一人与神合作者关系的卓越展现之后他的爱一样多。内巴顿(Nebadon)之神化身为玉苒厦上的一个人的这一强大事务，无法增益永恒、无限而又遍在之父的属性，不过它的确充实并启发了内巴顿宇宙的所有其他管理者和受造物。尽管天上的父不会因为迈克尔的这一赠与而爱我们更多，但所有其他天界智能存有却会这样。这是因为耶稣不仅将神启示给人，而且他也同样向众多宇宙所组成宇宙的诸神和天界智能存有做出了有关人的一种崭新展示。
1955 186:5.7 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.
1955 186:5.8 Sin and rebellion have nothing to do with the fundamental bestowal plan of the Paradise Sons of God, albeit it does appear to us that the salvage plan is a provisional feature of the bestowal plan.
2015 186:5.8 罪恶和反叛与天堂神子的根本性赠与计划没有任何关系，尽管在我们看来，救助计划是赠与计划的一个临时性特征。
1955 186:5.9 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.
2015 186:5.9 若耶稣未被无知凡人的残酷双手处死，神对玉苒厦(Urantia)凡人的救赎将会既有效而又无误确定。若主被世上的凡人好意接纳并依靠他肉身中生命的自愿放弃而离开玉苒厦，那么神之爱和子之慈的事实与神之亲子关系的事实就决不会被影响。你们凡人是神的子女，只需一件事让这样一个真理在你们的个人体验中变成事实性的，那就是你们出于灵的信仰。
¶ 参考
¶ 圣经
- ↑ 186:1.1 耶稣被钉在十字架上: 马太福音 27:26b,31b; 马可福音 15:20b; 路加福音 23:25b; 约翰福音 19:16.
- ↑ 186:1.2 犹大的悔恨: 马太福音 27:3a.
- ↑ 186:1.2 三十块银子: 马太福音 26:15.
- ↑ 186:1.4 返回公会: 马太福音 27:3b-4a.
- ↑ 186:1.5 犹大断然拒绝: 马太福音 27:4b.
- ↑ 186:1.6 犹大归还银子: 马太福音 27:5a.
- ↑ 186:1.7 犹大的自杀: 马太福音 27:5b; 使徒行传 1:16-18.
- ↑ 186:2.2 耶稣拒绝为自己辩护: 马太福音 26:60-62a; 马可福音 14:56-61a.
- ↑ 186:2.2 耶稣回答有关他的神性的问题: 马太福音 26:63b-64a; 马太福音 27:11; 马可福音 14:61b-62a; 马可福音 15:2; 路加福音 22:67-70; 路加福音 23:3; 约翰福音 18:33-37.
- ↑ 186:2.2 没有回答希律王的问题: 路加福音 23:9.
- ↑ 186:2.2 明珠暗投: 马太福音 7:6.
- ↑ 186:2.10 耶稣没有感到愤怒: 马太福音 26:67-68; 马可福音 14:65; 路加福音 22:63-65; 约翰福音 19:2-3.
- ↑ 186:2.11 看这个人！: 约翰福音 19:5.
- ↑ 186:3.4 第三天再次复活: 马太福音 16:21; 马太福音 17:23a; 马太福音 20:19b; 马太福音 27:63; 马可福音 8:31; 马可福音 9:31; 马可福音 10:34b; 路加福音 9:22; 路加福音 18:33; 路加福音 24:7,46; 约翰福音 20:9.
- ↑ 186:4.1 彼拉多洗手: 马太福音 27:24.
- ↑ 186:4.1 彼拉多：立即把他钉在十字架上: 马太福音 27:26c; 马可福音 15:15c; 约翰福音 19:16.
- ↑ 186:4.1 耶稣被嘲笑但没有被击中: 马太福音 27:31ab; 马可福音 15:20ab.
- ↑ 186:4.2 出发时间: 马太福音 27:31c; 马可福音 15:20c.
- ↑ 186:4.4 两名罪犯: 马太福音 27:38; 马可福音 15:27; 路加福音 23:32; 约翰福音 19:18.
- ↑ 186:5.4 国度福音: 马太福音 4:23; 马太福音 9:35; 马太福音 24:14; 马可福音 1:14-15.
- ↑ 186:5.7 反对“赎罪”观念: 马太福音 20:28; 马可福音 10:45; 罗马书 3:25-26; 罗马书 5:6; 哥林多前书 15:3; 哥林多后书 5:21; 加拉太书 3:13; 提摩太前书 2:6; 希伯来书 2:17-18; 约翰一书 2:2; 约翰一书 4:10.