Knjiga Urantia na engleskom jeziku je javno vlasništvo diljem svijeta od 2006. godine..
Prijevodi: © 2014 Zaklada Urantia
| POGLAVLJE 95 : MELKIZEDEKOVA UČENJA NA LEVANTU |
Indeks
Jedna verzija |
POGLAVLJE 97 : EVOLUCIJA KONCEPTA BOGA MEĐUHEBREJIMA |
YAHWEH—GOD OF THE HEBREWS
POGLAVLJE 96 : JAHVE - BOG ŽIDOVA
1955 96:0.1 IN CONCEIVING of Deity, man first includes all gods, then subordinates all foreign gods to his tribal deity, and finally excludes all but the one God of final and supreme value. The Jews synthesized all gods into their more sublime concept of the Lord God of Israel. The Hindus likewise combined their multifarious deities into the “one spirituality of the gods” portrayed in the Rig-Veda, while the Mesopotamians reduced their gods to the more centralized concept of Bel-Marduk. These ideas of monotheism matured all over the world not long after the appearance of Machiventa Melchizedek at Salem in Palestine. But the Melchizedek concept of Deity was unlike that of the evolutionary philosophy of inclusion, subordination, and exclusion; it was based exclusively on creative power and very soon influenced the highest deity concepts of Mesopotamia, India, and Egypt.
2014 96:0.1 U procesu spoznaje Božanstva, čovjek prvo uključuje sve bogove, zatim podređuje strane bogove svom plemenskom božanstvu, te konačno isključuje sve bogove izuzev jednog Boga svih sublimnih i visokih vrijednosti. Židovi su sintetizirali sve bogove u uzvišenog Boga Izraela. Hindusi su također povezali svoja raznovrsna božanstva u “jednu duhovnost bogova” predočenu u Rigvedi, dok su žitelji Mezopotamije reducirali svoje bogove u centraliziranu ideju Bel Marduka. Ove su jednobožačke ideje bile u procesu sazrijevanja širom svijeta kad se Makiventa Melkizedek pojavio u palestinskom gradu Salemu. Ali Melkizedekov koncept Božanstva uveliko se razlikuje od evolutivne filozofije povezivanja, podređivanja i isključivanja; temelji se isključivo na stvaralačkoj moći i brzo ispoljava utjecaj na najviše ideje božanstva Mezopotamije, Indije i Egipta.
1955 96:0.2 The Salem religion was revered as a tradition by the Kenites and several other Canaanite tribes. And this was one of the purposes of Melchizedek’s incarnation: That a religion of one God should be so fostered as to prepare the way for the earth bestowal of a Son of that one God. Michael could hardly come to Urantia until there existed a people believing in the Universal Father among whom he could appear.
2014 96:0.2 Salemska religija je uživala veliko poštovanje kao tradicija među Kenitima i nekoliko drugih kanaanskih plemena. U ovom počiva razlog Melkizedekovog utjelovljenja: Da se tako unaprijedi religija jednog Boga kako bi se pripravio put za zemaljsko utjelovljenje Sina ovog Boga. Mihael je teško mogao doći na Urantiju prije nego se na Urantiji pojavio narod koji je vjerovao u Oca Svih, među kojim se mogao pojaviti.
1955 96:0.3 The Salem religion persisted among the Kenites in Palestine as their creed, and this religion as it was later adopted by the Hebrews was influenced, first, by Egyptian moral teachings; later, by Babylonian theologic thought; and lastly, by Iranian conceptions of good and evil. Factually the Hebrew religion is predicated upon the covenant between Abraham and Machiventa Melchizedek, evolutionally it is the outgrowth of many unique situational circumstances, but culturally it has borrowed freely from the religion, morality, and philosophy of the entire Levant. It is through the Hebrew religion that much of the morality and religious thought of Egypt, Mesopotamia, and Iran was transmitted to the Occidental peoples.
2014 96:0.3 Salemska religija se održala među Kenitima Palestine i ova religija koju su kasnije prihvatili Židovi, prvo je došla pod utjecaj egipatskih moralnih učenja, zatim babilonske teološke misli, te kasnije iranskih ideja o dobru i zlu
[1]. Treba naglasiti činjenicu da Židovska religija koja počiva na savezu između Abrahama i Makivente Melkizedeka, evolutivno predstavlja proizvod spleta mnogih jedinstvenih okolnosti, dok kulturno slobodno pozajmljuje utjecaje religije, moralnosti i filozofije cijelog Istoka. Upravo preko židovske religije prenesen je velik dio moralnosti i religiozne misli Egipta, Mezopotamije i Irana narodima Zapada.
¶ 1. IDEJE BOŽANSTVA MEĐU SEMITIMA
1. DEITY CONCEPTS AMONG THE SEMITES
1. IDEJE BOŽANSTVA MEĐU SEMITIMA
1955 96:1.1 The early Semites regarded everything as being indwelt by a spirit. There were spirits of the animal and vegetable worlds; annual spirits, the lord of progeny; spirits of fire, water, and air; a veritable pantheon of spirits to be feared and worshiped. And the teaching of Melchizedek regarding a Universal Creator never fully destroyed the belief in these subordinate spirits or nature gods.
2014 96:1.1 Rani Semiti su smatrali da je sve bilo prožeto duhovima. Vjerovali su u duhove životinjskog i biljnog svijeta; duhove godina, duha gospodara umnožavanja; duhove vatre, vode i zraka; imali su cijeli panteon bogova u koje su vjerovali i od kojih su strahovali. Melkizedekova učenja nikad nisu u cjelosti izbrisala vjerovanje u ove podređene duhove, bogove prirode.
1955 96:1.2 The progress of the Hebrews from polytheism through henotheism to monotheism was not an unbroken and continuous conceptual development. They experienced many retrogressions in the evolution of their Deity concepts, while during any one epoch there existed varying ideas of God among different groups of Semite believers. From time to time numerous terms were applied to their concepts of God, and in order to prevent confusion these various Deity titles will be defined as they pertain to the evolution of Jewish theology:
2014 96:1.2 Napredak Židova od politeizma kroz henoteizam do monoteizma ne predstavlja neprekinut i ravan put. Doživjeli su mnoge retrogresije pri evoluciji ideje božanstva, dok su se u svako doba među različitim grupama semitskih vjernika mogle naći različite ideje Boga. S vremena na vrijeme pripajali su različite termine svojim koncepcijama Boga i kako bi spriječili zbrku među ovim različitim konceptima koji obilježavaju naslove Božanstva, navodimo ih onako kako se odnose na evoluciju židovske teologije:
1955 96:1.3 1. Yahweh was the god of the southern Palestinian tribes, who associated this concept of deity with Mount Horeb, the Sinai volcano. Yahweh was merely one of the hundreds and thousands of nature gods which held the attention and claimed the worship of the Semitic tribes and peoples.
1955 96:1.4 2. El Elyon. For centuries after Melchizedek’s sojourn at Salem his doctrine of Deity persisted in various versions but was generally connoted by the term El Elyon, the Most High God of heaven. Many Semites, including the immediate descendants of Abraham, at various times worshiped both Yahweh and El Elyon.
2014 96:1.4 2. El Elion[3]. Stoljećima nakon Melkizedekovog boravka u Salemu, doktrina božanstva prevladala je u određenim verzijama, uglavnom vezana s konceptom El Eliona, Svevišnjeg boga neba. Mnogi Semiti, uključujući i neposredne potomke Abrahama, u različitim razdobljima su obožavali Jahvu i El Eliona.
1955 96:1.5 3. El Shaddai. It is difficult to explain what El Shaddai stood for. This idea of God was a composite derived from the teachings of Amenemope’s Book of Wisdom modified by Ikhnaton’s doctrine of Aton and further influenced by Melchizedek’s teachings embodied in the concept of El Elyon. But as the concept of El Shaddai permeated the Hebrew mind, it became thoroughly colored with the Yahweh beliefs of the desert.
2014 96:1.5 3. El Šadaj[4]. Teško je objasniti što je El Šadaj predstavljao. Ova ideja boga predstavlja mješana vjerovanja koja vuku porijeklo iz Amenotepove Knjige Mudrosti koja je modificirana Iknatonovim učenjem o Atonu, te dalje izmijenjena Melkizedekovim učenjima koja su utjelovljena u ideji El Eliona. Ali od kada je ideja El Šadaja prožela židovski um, nad njom su potpuno prevladala pustinjska učenja o Jahvi.
1955 96:1.6 One of the dominant ideas of the religion of this era was the Egyptian concept of divine Providence, the teaching that material prosperity was a reward for serving El Shaddai.
2014 96:1.6 Jedna od ideja koje su predladavale ovim područjem u ovom razdoblju bila je egipatsko učenje o proviđenju, ideja da materijalni prosperitet predstavlja nagradu El Šadaja.
1955 96:1.7 4. El. Amid all this confusion of terminology and haziness of concept, many devout believers sincerely endeavored to worship all of these evolving ideas of divinity, and there grew up the practice of referring to this composite Deity as El. And this term included still other of the Bedouin nature gods.
2014 96:1.7 4. El[5]. Usred zbrkane terminologije i pometnje nejasnih ideja, mnogi odani vjernici su iskreno nastojali iskazati obožavanje svim ovim evolutivnim idejama božansta, što je vodilo obilježju ovog složenog Božanstava imenom El. Ovo je ime pored toga bilo oznaka i drugih beduinskih bogova.
1955 96:1.8 5. Elohim. In Kish and Ur there long persisted Sumerian-Chaldean groups who taught a three-in-one God concept founded on the traditions of the days of Adam and Melchizedek. This doctrine was carried to Egypt, where this Trinity was worshiped under the name of Elohim, or in the singular as Eloah. The philosophic circles of Egypt and later Alexandrian teachers of Hebraic extraction taught this unity of pluralistic Gods, and many of Moses’ advisers at the time of the exodus believed in this Trinity. But the concept of the trinitarian Elohim never became a real part of Hebrew theology until after they had come under the political influence of the Babylonians.
2014 96:1.8 5. Elohim[6]. U Kišu i Uru su se dugo zadržale grupe sumeransko-kaldejskih vjernika koji su poučavale trojski koncept Boga utemeljen na učenjima Adama i Melkizedeka. Ovo je učenje preneseno u Egipat, gdje su ljudi poštovali Trojstvo pod imenom Elohim, ili u jednini Eloah. Filozofski krugovi Egipta, te kasnije aleksandrijski učitelji židovskog porijekla poučavali su ovu ideju mnogobožačkog jedinstva i mnogi Mojsijevi neprijatelji u vrijeme izlaska su vjerovali u ovo Trojstvo. Ali koncepcija Elohima kao trojstva nije postala dijelom židovske teologije sve dok Židovi nisu došli pod politički utjecaj Babilonaca.
1955 96:1.9 6. Sundry names. The Semites disliked to speak the name of their Deity, and they therefore resorted to numerous appellations from time to time, such as: The Spirit of God, The Lord, The Angel of the Lord, The Almighty, The Holy One, The Most High, Adonai, The Ancient of Days, The Lord God of Israel, The Creator of Heaven and Earth, Kyrios, Jah, The Lord of Hosts, and The Father in Heaven.
2014 96:1.9 6. Različita druga imena. Semiti nisu voljeli izgovarati ime Božanstva, te su tako s vremena na vrijeme pribjegavali mnogim drugim načinima obilježavanja njegovog imena, između ostalog: Duh Božji, Gospodin, Božji Anđeo, Svemoćni, Presveti, Svevišnji, Gospodar, Prastari, Gospodin Bog Izraela, Stvoritelj neba i zemlje, Jah, Jahve Sebast i Otac Nebeski[7].
1955 96:1.11 Up to about 2000 B.C., Mount Sinai was intermittently active as a volcano, occasional eruptions occurring as late as the time of the sojourn of the Israelites in this region. The fire and smoke, together with the thunderous detonations associated with the eruptions of this volcanic mountain, all impressed and awed the Bedouins of the surrounding regions and caused them greatly to fear Yahweh. This spirit of Mount Horeb later became the god of the Hebrew Semites, and they eventually believed him to be supreme over all other gods.
2014 96:1.11 Oko 2000. godine prije nove ere, Sinaj je bio povremeno aktivan vulkan, s erupcijama za vrijeme boravka Izrelita u ovom području. Vatra i dim, s munjevitim detonacijama povezanim s erupcijom vulkana, jako su impresionirale i zadivile Beduine obližnjih predjela i u njima pobudile strah od Jahve. Duh Horeba je kasnije postao bog židovskih Semita i s vremenom su počeli vjerovati u njega kao boga nad bogovima.
1955 96:1.12 The Canaanites had long revered Yahweh, and although many of the Kenites believed more or less in El Elyon, the supergod of the Salem religion, a majority of the Canaanites held loosely to the worship of the old tribal deities. They were hardly willing to abandon their national deities in favor of an international, not to say an interplanetary, God. They were not universal-deity minded, and therefore these tribes continued to worship their tribal deities, including Yahweh and the silver and golden calves which symbolized the Bedouin herders’ concept of the spirit of the Sinai volcano.
2014 96:1.12 Kanaaniti su dugo obožavali Jahvu i dok su mnogi Keniti više manje vjerovali u El Eliona, najvišeg boga salemske religije, većina drugih Kanaanita se blisko držala poštovanja starih plemenskih božanstava. Nisu se se bili voljni odreći svojih plemenskih božanstava u korist internacionalnog, da ne govorimo, interplanetarnog Boga. Nisu bili naklonjeni vjerovanju da je bog mogao biti bog svih ljudi, te su tako nastavili poštovati svoja plemenska božanstva, uključujući Jahvu i srebrnu i zlatnu jagnjad koja su predstavljala beduinsko-pastirsku koncepciju duha Sinajskog vulkana.
1955 96:1.14 As man advances in culture, the lesser gods are subordinated to a supreme deity; the great Jove persists only as an exclamation. The monotheists keep their subordinate gods as spirits, demons, fates, Nereids, fairies, brownies, dwarfs, banshees, and the evil eye. The Hebrews passed through henotheism and long believed in the existence of gods other than Yahweh, but they increasingly held that these foreign deities were subordinate to Yahweh. They conceded the actuality of Chemosh, god of the Amorites, but maintained that he was subordinate to Yahweh.
2014 96:1.14 Kako ljudi napreduju u razvoju kulture, niža božanstva postaju podređena višem; slavni Jovo danas postoji jedino kao engleski uzvik. Jednobožci zadržavaju svoje podređene bogove kao duhove, demone, personifikaciju sudbine, nereide, vile i vilenjake, dobre kućne duhove, patuljke, vile vjesnice smrti i urokljivo oko. Židovi su prošli kroz period henoteizma i dugo su vjerovali u postojanje drugih bogova pored Jahve, ali su sve više držali da su ova strana božanstva bila podređena Jahvi. Priznavali su postojanje Čemoša, boga Amorita, ali su ga smatrali podređenim Jahvi.
1955 96:1.15 The idea of Yahweh has undergone the most extensive development of all the mortal theories of God. Its progressive evolution can only be compared with the metamorphosis of the Buddha concept in Asia, which in the end led to the concept of the Universal Absolute even as the Yahweh concept finally led to the idea of the Universal Father. But as a matter of historic fact, it should be understood that, while the Jews thus changed their views of Deity from the tribal god of Mount Horeb to the loving and merciful Creator Father of later times, they did not change his name; they continued all the way along to call this evolving concept of Deity, Yahweh.
2014 96:1.15 Ideja Jahve je prošla procesom veće promjene od bilo koje druge ljudske teorije o Bogu. Njegova progresivna evolucija se jedino može usporediti s preobrazbom Bude u Aziji, koja je na kraju rezultirala idejom Univerzalnog Apsoluta, upravo kao što je koncepcija Jahve na kraju vodila ideji Oca Svih. Ali kao stvar povijesne činjenice, treba biti jasno da, dok su Židovi na taj način promijenili svoje viđenje Božanstva od plemenskog boga Horeba, do milostivog i suosjećajnog Stvoritelja Oca kasnijeg razdoblja, oni nisu promijenili njegovo ime; nastavili su zvati ovu evolutivnu koncepciju Božanstva Jahvom.
¶ 2. SEMITSKI NARODI
2. THE SEMITIC PEOPLES
2. SEMITSKI NARODI
1955 96:2.1 The Semites of the East were well-organized and well-led horsemen who invaded the eastern regions of the fertile crescent and there united with the Babylonians. The Chaldeans near Ur were among the most advanced of the eastern Semites. The Phoenicians were a superior and well-organized group of mixed Semites who held the western section of Palestine, along the Mediterranean coast. Racially the Semites were among the most blended of Urantia peoples, containing hereditary factors from almost all of the nine world races.
2014 96:2.1 Istočnjački Semiti su bili dobro organiziran narod pod snažnom upravom, privržen konjima, koji je okupirao istočne oblasti plodnog polumjeseca, gdje se ujedinio s Babilonjanima. Kaldejci blizu Ura su bili među najnaprednijim istočnim Semitima. Feničani su bili nadmoćna i dobro organizirana grupa mješanih Semita koji su naseljavali zapadni dio Palestine, duž Mediterana. U rasnom pogledu, Semiti su bili među najpodrobnije miješanim narodima Urantije i u sebi su nosili nasljedne činitelje gotovo skoro devet svjetskih rasa.
1955 96:2.2 Again and again the Arabian Semites fought their way into the northern Promised Land, the land that “flowed with milk and honey,” but just as often were they ejected by the better-organized and more highly civilized northern Semites and Hittites. Later, during an unusually severe famine, these roving Bedouins entered Egypt in large numbers as contract laborers on the Egyptian public works, only to find themselves undergoing the bitter experience of enslavement at the hard daily toil of the common and downtrodden laborers of the Nile valley.
2014 96:2.2 Toliko puta, arapski Semiti su pokušali prodrijeti u sjevernu Obećanu zemlju, zemlju kojom su “plovili med i mlijeko,” ali su uvijek bili poraženi od strane bolje organiziranih i naprednije civiliziranih sjevernih Semita i Hitita[10]. Kasnije, za vrijeme ozbiljne suše i gladi, ovi su mobilni Beduini počeli stizati u Egipat u velikom broju kao gosti-radnici pri izvedbi masivnih javnih radova, kako bi se našli porobljeni i prinuđeni na rad kao uniženi nekvalificirani radnici u dolini Nila.
1955 96:2.3 It was only after the days of Machiventa Melchizedek and Abraham that certain tribes of Semites, because of their peculiar religious beliefs, were called the children of Israel and later on Hebrews, Jews, and the “chosen people.” Abraham was not the racial father of all the Hebrews; he was not even the progenitor of all the Bedouin Semites who were held captive in Egypt. True, his offspring, coming up out of Egypt, did form the nucleus of the later Jewish people, but the vast majority of the men and women who became incorporated into the clans of Israel had never sojourned in Egypt. They were merely fellow nomads who chose to follow the leadership of Moses as the children of Abraham and their Semite associates from Egypt journeyed through northern Arabia.
2014 96:2.3 Bilo je to poslije Makivente Melkizedeka i Abrahama, da su određena plemena Semita zahvaljujući svojim osobenim religioznim vjerovanjima, bila prozvana djeca Izraela, dok su još skorije prozvani Jevrejima, Židovima i “izabranim narodom[11][12].” Abraham nije bio rasni otac svih Jevreja; štoviše, on nije bio ni genetski izvor svih beduinskih Semita koji su porobljeni u Egiptu[13]. Istina, njegovo potomstvo, po izlasku iz Egipta, jeste stvorilo jezgru kasnijeg židovskog naroda, ali velika većina muškaraca i žena koji su kasnije postali dijelom izraelskih klanova nikad nije prebivala u Egiptu[14]. Oni su jednostavno bili nomadi iz susjedstva koji su izabrali slijediti Mojsija dok su Abrahamova djeca i njihovi semitski prijatelji iz Egipta putovali sjevernom Arabijom.
1955 96:2.4 The Melchizedek teaching concerning El Elyon, the Most High, and the covenant of divine favor through faith, had been largely forgotten by the time of the Egyptian enslavement of the Semite peoples who were shortly to form the Hebrew nation. But throughout this period of captivity these Arabian nomads maintained a lingering traditional belief in Yahweh as their racial deity.
2014 96:2.4 Melkizedekova učenja o El Elionu, Svevišnjem Bogu i zavjet o božanskoj usluzi koja predstavlja nagradu za vjeru, uveliko su zabrovaljni u vrijeme egipatskog ropstva Semitskih naroda koji su nedugo zatim formirali Jevrejsku naciju. Ali za cijelog ovog perioda ropstva, ovi su arabijski nomadi zadržali svoje staro vjerovanje u Jahvu kao svoje rasno božanstvo.
1955 96:2.5 Yahweh was worshiped by more than one hundred separate Arabian tribes, and except for the tinge of the El Elyon concept of Melchizedek which persisted among the more educated classes of Egypt, including the mixed Hebrew and Egyptian stocks, the religion of the rank and file of the Hebrew captive slaves was a modified version of the old Yahweh ritual of magic and sacrifice.
2014 96:2.5 Jahve je predstavljao predmet obožavanja više od stotinu različitih arabijskih plemena i izuzev jednog tračka učenja o El Elionu, Melkizedekovog učenja koje se zadržalo među učenijim klasama Egipta, uključujući miješane jevrejske i egipatske rasne loze, široke narodne mase porobljenih Židova nastavile su održavati modificiranu verziju starih rituala magije i žrtvovanja u ime Jahve.
¶ 3. NEUSPOREDIVI MOJSIJE
3. THE MATCHLESS MOSES
3. NEUSPOREDIVI MOJSIJE
1955 96:3.1 The beginning of the evolution of the Hebraic concepts and ideals of a Supreme Creator dates from the departure of the Semites from Egypt under that great leader, teacher, and organizer, Moses. His mother was of the royal family of Egypt; his father was a Semitic liaison officer between the government and the Bedouin captives. Moses thus possessed qualities derived from superior racial sources; his ancestry was so highly blended that it is impossible to classify him in any one racial group. Had he not been of this mixed type, he would never have displayed that unusual versatility and adaptability which enabled him to manage the diversified horde which eventually became associated with those Bedouin Semites who fled from Egypt to the Arabian Desert under his leadership.
2014 96:3.1 Početak evolucije hebrejske koncepcije i ideala Vrhovnog Stvoritelja datira od povratka Semita iz Egipta pod upravom velikog vođe, učitelja i organizatora, Mojsija. Mojsijeva majka je bila iz egipatske kraljevske obitelji; otac mu je bio semitski oficir za vezu između vlade i beduinskih robova[15]. Mojsije je tako posjedovao osobine rasne nadmoći; njegovo je porijeklo bilo tako miješano da se on sam ne može svrstati u bilo koju pojedinu rasu. Da nije bio proizvod ovakve rasne mješavine, on ne bi bio u stanju ispoljiti tu nesvakidašnju svestranost i prilagodljivost zahvlajujući kojima je mogao upravljati miješanom masom naroda koji su s vremenom ušli u sastav beduinskih Semita koji su pod njegovom upravom izbjegli iz Egipta u Arabijsku pustinju.
1955 96:3.2 Despite the enticements of the culture of the Nile kingdom, Moses elected to cast his lot with the people of his father. At the time this great organizer was formulating his plans for the eventual freeing of his father’s people, the Bedouin captives hardly had a religion worthy of the name; they were virtually without a true concept of God and without hope in the world.
2014 96:3.2 Unatoč velike primamljivosti kulture koja je postojala u dolini Nila, Mojsije je odlučio okušati sreću s narodom svoga oca.U vrijeme kad je ovaj fenomenalni organizator kovao planove za oslobođenje naroda svoga oca, teško se može reći da su beduinski robovi imali religiju koja bi zasluživala ovo ime; bili su doslovce bez istinske koncepcije Boga i bez bilo kakve nade u svijetu.
1955 96:3.3 No leader ever undertook to reform and uplift a more forlorn, downcast, dejected, and ignorant group of human beings. But these slaves carried latent possibilities of development in their hereditary strains, and there were a sufficient number of educated leaders who had been coached by Moses in preparation for the day of revolt and the strike for liberty to constitute a corps of efficient organizers. These superior men had been employed as native overseers of their people; they had received some education because of Moses’ influence with the Egyptian rulers.
2014 96:3.3 Ni jedan vođa nije nikad pokušao reformirati i ohrabriti tako potištenu, snuždenu, pesimističnu i neuku grupu ljudskih bića. Ali ovi su robovi u svojim genima imali uspavani potencijal za bitna postignuća, kao i dovoljno velik broj obrazovanih vođa koje je Mojsije mogao preobraziti u djelotvorne vođe u procesu pripreme za dan pobune i oslobođenja. Ove je izuzetne ljude stavio na poziciju nadglednika njihovih naroda; svi su primili neki stupanj naobrazbe zahvaljujući Mojsijevim vezama među egipatskim vladarima.
1955 96:3.4 Moses endeavored to negotiate diplomatically for the freedom of his fellow Semites. He and his brother entered into a compact with the king of Egypt whereby they were granted permission peaceably to leave the valley of the Nile for the Arabian Desert. They were to receive a modest payment of money and goods in token of their long service in Egypt. The Hebrews for their part entered into an agreement to maintain friendly relations with the Pharaohs and not to join in any alliance against Egypt. But the king later saw fit to repudiate this treaty, giving as his reason the excuse that his spies had discovered disloyalty among the Bedouin slaves. He claimed they sought freedom for the purpose of going into the desert to organize the nomads against Egypt.
2014 96:3.4 Mojsije je nastojao diplomatski pregovarati s vlastima kako bi postigao oslobođenje svojih sunarodnjaka Semita. Zajedno sa svojim bratom sklopio je ugovor s egipatskim kraljem kako bi dobio dopuštenje da mirno iziđe iz doline Nila i ode u Arapsku pustinju. Prema dogovoru su trebali primiti skromnu sumu novca i namirnica kao nagradu za dugu službu Egiptu.Židovi su također pristali održati prijateljske odnose s faraonima i ne ulaziti u savez s neprijateljima Egipta. Ali kralj je kasnije odlučio zanijekati svoje obećanje, navodeći kao izgovor da su njegove uhode otkrile nelojalnost među beduinskim robovima. Tvrdio je da su tražili slobodu kako bi u pustinji organizirali nomade u pobunu protiv Egipta.
1955 96:3.5 But Moses was not discouraged; he bided his time, and in less than a year, when the Egyptian military forces were fully occupied in resisting the simultaneous onslaughts of a strong Libyan thrust from the south and a Greek naval invasion from the north, this intrepid organizer led his compatriots out of Egypt in a spectacular night flight. This dash for liberty was carefully planned and skillfully executed. And they were successful, notwithstanding that they were hotly pursued by Pharaoh and a small body of Egyptians, who all fell before the fugitives’ defense, yielding much booty, all of which was augmented by the loot of the advancing host of escaping slaves as they marched on toward their ancestral desert home.
2014 96:3.5 Ali Mojsije se nije dao obeshrabriti; sačekao je na pravo vrijeme i kroz manje od godinu dana ukazala mu se prilika kad su egipatske vojne snage bile u cjelosti okupirane s jedne strane pokušajem gušenja snažnog libijskog napada s juga, a s druge strane grčke invazije sa sjevera, kad je ovaj neustrašivi organizator izveo svoje sunarodnjake iz Egipta u fenomenalnom noćnom bijegu[16]. Ovaj je potez oslobođenja bio pažljivo planiran i vješto izveden. Završio je uspjehom, unatoč tome što su za njim u potjeru krenuli sam faraon i manja grupa Egipćana koje su spremno porazili i porobili, a njihovu imovinu pretvorili u plijen, što je sve bilo na ponos ovim odbjeglim robovima koji su putovali prema domovini svojih predaka.
¶ 4. PROGLAŠENJE JAHVE
4. THE PROCLAMATION OF YAHWEH
4. PROGLAŠENJE JAHVE
1955 96:4.1 The evolution and elevation of the Mosaic teaching has influenced almost one half of all the world, and still does even in the twentieth century. While Moses comprehended the more advanced Egyptian religious philosophy, the Bedouin slaves knew little about such teachings, but they had never entirely forgotten the god of Mount Horeb, whom their ancestors had called Yahweh.
2014 96:4.1 Evolucija i uzvišenje Mojsijevih učenja imali su snažan utjecaj među narodima gotovo polovine svijeta, a ovaj se utjecaj nastavlja i danas u dvadesetom stoljeću. Dok je Mojsije bio u stanju razumjeti napredniju egipatsku religioznu filozofiju, beduinski robovi koji su teško razumjeli ova učenja, nikad nisu u cjelosti zaboravili boga Horeba, kojeg su njihovi preci nazivali Jahvom.
1955 96:4.2 Moses had heard of the teachings of Machiventa Melchizedek from both his father and his mother, their commonness of religious belief being the explanation for the unusual union between a woman of royal blood and a man from a captive race. Moses’ father-in-law was a Kenite worshiper of El Elyon, but the emancipator’s parents were believers in El Shaddai. Moses thus was educated an El Shaddaist; through the influence of his father-in-law he became an El Elyonist; and by the time of the Hebrew encampment about Mount Sinai after the flight from Egypt, he had formulated a new and enlarged concept of Deity (derived from all his former beliefs), which he wisely decided to proclaim to his people as an expanded concept of their olden tribal god, Yahweh.
2014 96:4.2 Mojsija su njegov otac i majka upoznali s učenjima Makivente Melkizedeka, dok njihova zajednička vjera objašnjava nesvakidašnji brak između žene kraljevskog porijekla i muškarca iz porobljenog naroda. Mojsijev tast je bio kenitski vjernik u El Eliona, dok su njegovi roditelji vjerovali u El Šadaja. Mojsije je tako bio obrazovan kao vjernik u El Šadaja; pod tastovim utjecajem primio je vjerovanje u El Eliona; i u vrijeme kad su se Židovi utaborili na Sinaju nakon bijega iz Egipta, izgradio je novi i napredniji koncept Božanstva (kao rezultat svih svojih ranijih vjerovanja), koji je mudro odlučio proglasiti svom narodu kao prošireni koncept vjerovanja u njihovog starog plemenskog boga, Jahvu.
1955 96:4.3 Moses had endeavored to teach these Bedouins the idea of El Elyon, but before leaving Egypt, he had become convinced they would never fully comprehend this doctrine. Therefore he deliberately determined upon the compromise adoption of their tribal god of the desert as the one and only god of his followers. Moses did not specifically teach that other peoples and nations might not have other gods, but he did resolutely maintain that Yahweh was over and above all, especially to the Hebrews. But always was he plagued by the awkward predicament of trying to present his new and higher idea of Deity to these ignorant slaves under the guise of the ancient term Yahweh, which had always been symbolized by the golden calf of the Bedouin tribes.
2014 96:4.3 Mojsije je nastojao poučiti ove beduine ideji El Eliona, ali prije nego što će napustiti Egipat, postao je uvjeren da oni nikad neće biti u stanju u cjelosti shvatiti ovu doktrinu. Tako se svjesno opredjelio za kompromis i proglasio svojim učenicima njihovog starog plemenskog boga pustinje kao jedinog boga. Mojsije nije izričito pomenuo da drugi narodi i nacije nisu mogli imati druge bogove, ali je odlučno tvrdio da je Jahve bio iznad svih drugih bogova, naročitoŽidovima. Ali bezizlazno je bio suočen s nezgodnom pozicijom kad god je pokušao predočiti svoju novu i višu ideju Božanstva ovim nazadnim robovima pod krinkom prastarog boga Jahve koji je među ovim beduinskim plemenima uvijek bio predočen u vidu zlatnog jagnjeta.
1955 96:4.4 The fact that Yahweh was the god of the fleeing Hebrews explains why they tarried so long before the holy mountain of Sinai, and why they there received the ten commandments which Moses promulgated in the name of Yahweh, the god of Horeb. During this lengthy sojourn before Sinai the religious ceremonials of the newly evolving Hebrew worship were further perfected.
2014 96:4.4 Činjenica da je Jahve bio bog ovih izbjeglih Židova objašnjava zašto su se tako dugo zadržali pred svetim brdom Sinajem i zašto im je upravo ovdje Mojsije predao Deset zapovijedi u ime Jahve, boga Horeba. Za ovog dugog putovanja do Sinaja, usavršene su religiozne ceremonije skorije evolucije židovskog rituala obožavanja.
1955 96:4.5 It does not appear that Moses would ever have succeeded in the establishment of his somewhat advanced ceremonial worship and in keeping his followers intact for a quarter of a century had it not been for the violent eruption of Horeb during the third week of their worshipful sojourn at its base. “The mountain of Yahweh was consumed in fire, and the smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.” In view of this cataclysm it is not surprising that Moses could impress upon his brethren the teaching that their God was “mighty, terrible, a devouring fire, fearful, and all-powerful.”
2014 96:4.5 Čini se da Mojsije nikad ne bi uspio pri pokušaju utemeljenja ove nešto naprednije ceremonije obožavanja i očuvanju ove tradicije među svojim učenicima tijekom četvrtine stoljeća, da prilikom trećeg tjedna njihovog boravka na padinama Horeba nije došlo do snažne erupcije vulkana. “Brdo Sinaj zavilo se u dim, jer je Jahve u obliku ognja sišao na nj[17]. Dizao se dim kao dim iz peći[18]. Sve se brdo silno treslo.” S obzirom na ovu kataklizmičnu situaciju, nije se čuditi što je Mojsije uspio impresionirati svoju braću učenjem da je njihov Bog bio “velik i jak, oganj što proždire, strašan i svemoćan.”
1955 96:4.6 Moses proclaimed that Yahweh was the Lord God of Israel, who had singled out the Hebrews as his chosen people; he was building a new nation, and he wisely nationalized his religious teachings, telling his followers that Yahweh was a hard taskmaster, a “jealous God.” But nonetheless he sought to enlarge their concept of divinity when he taught them that Yahweh was the “God of the spirits of all flesh,” and when he said, “The eternal God is your refuge, and underneath are the everlasting arms.” Moses taught that Yahweh was a covenant-keeping God; that he “will not forsake you, neither destroy you, nor forget the covenant of your fathers because the Lord loves you and will not forget the oath by which he swore to your fathers.”
2014 96:4.6 Mojsije je proglasio da je Jahve bio Gospodin Bog Izraela koji je proglasio Židove izabranim narodom; bio je u procesu izgradnje nove nacije i mudro je nacionalizirao svoja religiozna učenja kad je rekao svojim učenicima da je Jahve bio zahtijevan kao “ljubomoran Bog[19].” Ali svejedno je nastojao proširiti njihov koncept božanstva kad je rekao da je Jahve “Bog životnog duhova u svakom tijelu,” te “Bog vječni tvoje je utočište, a na zemlji drevna njegova mišica[20][21].” Mojsije je poučio narod da Bog čuva svoje saveze i obećanja; da “neće te on zapustiti ni upropastiti, niti će zaboraviti saveza što ga je pod zakletvom sklopio s ocima tvojim[22].”
1955 96:4.7 Moses made a heroic effort to uplift Yahweh to the dignity of a supreme Deity when he presented him as the “God of truth and without iniquity, just and right in all his ways.” And yet, despite this exalted teaching, the limited understanding of his followers made it necessary to speak of God as being in man’s image, as being subject to fits of anger, wrath, and severity, even that he was vengeful and easily influenced by man’s conduct.
2014 96:4.7 Mojsije je učinio herojski pokušaj da uzdigne Jahvu na poziciju dostojanstva vrhovnog Božanstva kad je predočio da “Bog je on istine vjeran i bez zloće, pravedan je on i pravičan[23].” A pored toga, unatoč ovom uzvišenom učenju, zbog ograničenog razumijevanja svojih učenika bio je primoran govoriti o Bogu kao biću ljudskog obličja koje je kao takvo bilo predmet naleta ljutnje, bijesa i oštrine, kao i osvetoljubivosti i podložnosti reagiranju na ljudska djela.
1955 96:4.8 Under the teachings of Moses this tribal nature god, Yahweh, became the Lord God of Israel, who followed them through the wilderness and even into exile, where he presently was conceived of as the God of all peoples. The later captivity that enslaved the Jews in Babylon finally liberated the evolving concept of Yahweh to assume the monotheistic role of the God of all nations.
2014 96:4.8 Zahvaljujući učenjima Mojsija ovaj je plemenski bog prirode, Jahve, postao Gospodin Bog Izraela koji ih je pratio pustinjom i bio s njima pri progonu i kojeg su na koncu spoznali kao Boga svih naroda. Kad su Židovi kasnije pali u ropstvo Babilona konačno je oslobođen ovaj evolutivni koncept Jahve kako bi mogao primiti jednobožačku ulogu Boga svih nacija.
1955 96:4.9 The most unique and amazing feature of the religious history of the Hebrews concerns this continuous evolution of the concept of Deity from the primitive god of Mount Horeb up through the teachings of their successive spiritual leaders to the high level of development depicted in the Deity doctrines of the Isaiahs, who proclaimed that magnificent concept of the loving and merciful Creator Father.
2014 96:4.9 Najjedinstvenija i najizvanrednija crta religiozne povijesti Židova tiče se ove duge evolucije koncepta Božanstva, od primitivnog boga brda Heroba kroz učenja slijeda duhovnih vođa, do visokih razina razvoja predočenih u božanskim doktrinama proroka Izaije koji je proglasio veličanstveni koncept suosjećajnog i milostivog Stvoritelja Oca.
¶ 5. MOJSIJEVA UČENJA
5. THE TEACHINGS OF MOSES
5. MOJSIJEVA UČENJA
1955 96:5.1 Moses was an extraordinary combination of military leader, social organizer, and religious teacher. He was the most important individual world teacher and leader between the times of Machiventa and Jesus. Moses attempted to introduce many reforms in Israel of which there is no record. In the space of one man’s life he led the polyglot horde of so-called Hebrews out of slavery and uncivilized roaming while he laid the foundation for the subsequent birth of a nation and the perpetuation of a race.
2014 96:5.1 Mojsije je bio izvanredni spoj vojnog vođe, društvenog organizatora i religioznog učitelja. Bio je najbitniji individualni svjetski učitelj i vođa između Makivente i Isusa. Mojsije je pokušao uvesti mnoge reforme u Izrael koje nisu ostale zabilježene. Za vrijeme jednog ljudskog života poveo je višejezičku hordu takozvanih Židova iz ropstva i neciviliziranog tumaranja dok je istovremeno položio temelje budućem rođenju nacije i ovjekovječenju ljudske rase.
1955 96:5.2 There is so little on record of the great work of Moses because the Hebrews had no written language at the time of the exodus. The record of the times and doings of Moses was derived from the traditions extant more than one thousand years after the death of the great leader.
2014 96:5.2 Malo je zabilježeno o Mojsijevom izuzetnom djelovanju zbog toga što Židovi u vrijeme izlaska nisu imali pisanog jezika. Zabilješke o Mojsijevom vremenu i djelovanju vuku porijeklo iz razdoblja tisuću godina poslije smrti ovog velikog vođe.
1955 96:5.3 Many of the advances which Moses made over and above the religion of the Egyptians and the surrounding Levantine tribes were due to the Kenite traditions of the time of Melchizedek. Without the teaching of Machiventa to Abraham and his contemporaries, the Hebrews would have come out of Egypt in hopeless darkness. Moses and his father-in-law, Jethro, gathered up the residue of the traditions of the days of Melchizedek, and these teachings, joined to the learning of the Egyptians, guided Moses in the creation of the improved religion and ritual of the Israelites. Moses was an organizer; he selected the best in the religion and mores of Egypt and Palestine and, associating these practices with the traditions of the Melchizedek teachings, organized the Hebrew ceremonial system of worship.
2014 96:5.3 Mnoge napredne crte koje je Mojsije uveo, a koje su bile iznad egipatske religije kao i religije istočnjačkih plemena, vuku porijeklo iz kenitskih tradicija iz Melkizedekovog vremena. Bez učenja koja je Melkizedek prenio Abrahamu i njegovim suvremenicima, Židovi bi izišli iz Egipta u stanju beznadežne tame. Mojsije i njegov tast Jetro su povezali ostatke tradicija iz Melkizedekovog vremena i ova su učenja, povezana s učenjima Egipćana, vodila Mojsija pri stvaranju naprednije religije i rituala Izraelaca. Mojsije je bio organizator; odabrao je najbolja učenja i običaje Egipta i Palestine, te je zatim povezao ove tradicije s Melkizdekovim učenjima, čime je oblikovao židovski ceremonijalni sustav iskazanja obožavanja.
1955 96:5.4 Moses was a believer in Providence; he had become thoroughly tainted with the doctrines of Egypt concerning the supernatural control of the Nile and the other elements of nature. He had a great vision of God, but he was thoroughly sincere when he taught the Hebrews that, if they would obey God, “He will love you, bless you, and multiply you. He will multiply the fruit of your womb and the fruit of your land—the corn, wine, oil, and your flocks. You shall be prospered above all people, and the Lord your God will take away from you all sickness and will put none of the evil diseases of Egypt upon you.” He even said: “Remember the Lord your God, for it is he who gives you the power to get wealth.” “You shall lend to many nations, but you shall not borrow. You shall reign over many nations, but they shall not reign over you.”
2014 96:5.4 Mojsije je verovao u Proviđenje; na njega su snažno utjecale egipatske doktrine u vezi nadnaravne uprave Nilom i drugim elementima prirode. Imao je veličanstvenu viziju Boga, ali je bio posve iskren kao je učio Židove da ako budu vjerovali u Boga, “Ljubit će te, blagoslivljati i razmnožavati; blagoslivljat će plod utrobe tvoje i rod zemlje tvoje - žito tvoje, vino tvoje, ulje tvoje, mlad krava tvojih I prirast stoke tvoje u zemlji na koju se zakleo ocima tvojim da će je tebi dati. Bit ćeš blagoslivljen nad sve narodea Jahve će od tebe maknuti svaku bolest; neće na te pustiti ni jedno od strašnih zala.” Također je rekao: “Sjeti se Jahve, Boga svoga, ta on ti je dao snagu da stješež bogatstvo[24].” “Ti ćeš moći zajmove davati mnogim narodima, a sam ih nećeš morati uzimati, nad mnogim ćeš narodima vladati, dok oni nad tobom neće gospodariti[25].”[26]
1955 96:5.5 But it was truly pitiful to watch this great mind of Moses trying to adapt his sublime concept of El Elyon, the Most High, to the comprehension of the ignorant and illiterate Hebrews. To his assembled leaders he thundered, “The Lord your God is one God; there is none beside him”; while to the mixed multitude he declared, “Who is like your God among all the gods?” Moses made a brave and partly successful stand against fetishes and idolatry, declaring, “You saw no similitude on the day that your God spoke to you at Horeb out of the midst of the fire.” He also forbade the making of images of any sort.
2014 96:5.5 Ali bilo je uistinu tužno vidjeti kako je ovaj Mojsije, čovjek veličanstvenog uma, pokušavao prilagoditi svoj blaženi koncept El Eliona, Svevišnjeg, shvaćanju neukih i nepismenih Židova. Svojim okupljenim vođama gromko se obratio riječima: “Jahve je Bog naš, Jahve je jedan jedini”; dok je okupljnom narodu rekao: “Tko je kao ti, Jahve, među bogovima?” Mojsije je zauzeo odvažan i djelomično uspješan stav protiv kumina I idolotarstva, govoreći: “Kad vam je Bog vaš govorio ispred ognja na Horebu, niste vidjeli nikakva lika[27][28][29].” Također je zabranio pravljenje bilo kakvih likova[30].
1955 96:5.6 Moses feared to proclaim the mercy of Yahweh, preferring to awe his people with the fear of the justice of God, saying: “The Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and terrible God, who regards not man.” Again he sought to control the turbulent clans when he declared that “your God kills when you disobey him; he heals and gives life when you obey him.” But Moses taught these tribes that they would become the chosen people of God only on condition that they “kept all his commandments and obeyed all his statutes.”
2014 96:5.6 Mojsije se bojao proglasiti Jahvinu milost na mjesto koje je u svoj narod usadio strahopoštovanje pred Božjom pravdom, govoreći: “Gospodin Bog vaš, Bog je nad bogovima, Gospodar nad gospodarima, Bog velik, jak i strašan, koji se ne obazire na čovjeka[31].” Ponovo je pokušao ispoljiti kontrolu nad nepokornim plemenima kad je rekao “vaš Bog usmrćuje kad ga ne poslušate; on oživljava i iscjeljuje kad ga poslušate[32].”Ali Mojsije je učio plemena da će postati izabrani narod Boga jedino pod uvjetom da “drže sve njegove zapovijedi, zakone i uredbe[33][34].”
1955 96:5.7 Little of the mercy of God was taught the Hebrews during these early times. They learned of God as “the Almighty; the Lord is a man of war, God of battles, glorious in power, who dashes in pieces his enemies.” “The Lord your God walks in the midst of the camp to deliver you.” The Israelites thought of their God as one who loved them, but who also “hardened Pharaoh’s heart” and “cursed their enemies.”
2014 96:5.7 On nije učio Židove za ovih ranih dana o Božjoj milosti. Naučili su da je Bog bio “Svesilni; Jahve je ratnik hrabar, veličanstvom svojim obara protivnike[35].” “Jahve, Bog tvoj, ide posred tvoga tabora da te štiti i da ti predaje tvoje neprijatelje[36].” Izraeliti su vidjeli svoga Boga kao osobu koja ih je voljela, ali I tao onoga koji je “[37][38]
1955 96:5.8 While Moses presented fleeting glimpses of a universal and beneficent Deity to the children of Israel, on the whole, their day-by-day concept of Yahweh was that of a God but little better than the tribal gods of the surrounding peoples. Their concept of God was primitive, crude, and anthropomorphic; when Moses passed on, these Bedouin tribes quickly reverted to the semibarbaric ideas of their olden gods of Horeb and the desert. The enlarged and more sublime vision of God which Moses every now and then presented to his leaders was soon lost to view, while most of the people turned to the worship of their fetish golden calves, the Palestinian herdsman’s symbol of Yahweh.
2014 96:5.8 Dok je Mojsije predočio prolazne tračke univerzalnog i blagonaklonog Božanstva djeci Izraela, u cjelosti, njihov svagdašnji koncept Jahve svodio se na ideju Boga koji je bio neznatno bolji od plemenskih bogova obližnjih naroda. Njihov je koncept Boga bio primitivan, grub i antropomofičan; nakon Mojsijeve smrti, beduini su se brzo vratili svojim polubarbarskim idejama svojih starih bogova Horeba i pustinje. Prošireniji i sublimniji koncept Boga koji je Mojsije s vremena na vrijeme predstavljao svojim vođama nedugo nakon njegove smrti je zaboravljen, dok se većina ljudi okrenula iskazanju obožavanja svojih fetiša zlatne jagnjadi, palestinskog pastirskog simbola Jahve.
1955 96:5.9 When Moses turned over the command of the Hebrews to Joshua, he had already gathered up thousands of the collateral descendants of Abraham, Nahor, Lot, and other of the related tribes and had whipped them into a self-sustaining and partially self-regulating nation of pastoral warriors.
2014 96:5.9 Kad je Mojsije predao upravu nad Židovima Jošui, ovaj je već pozvao tisuće potomaka Abrahama, Nahora, Lota i drugih vezanih oplemena koja je konsolidirao u samostalnu i djelomično samoupravnu naciju pastoralnih ratnika.
¶ 6. KONCEPT BOGA POSLIJE MOJSIJEVE SMRTI
6. THE GOD CONCEPT AFTER MOSES’ DEATH
6. KONCEPT BOGA POSLIJE MOJSIJEVE SMRTI
1955 96:6.1 Upon the death of Moses his lofty concept of Yahweh rapidly deteriorated. Joshua and the leaders of Israel continued to harbor the Mosaic traditions of the all-wise, beneficent, and almighty God, but the common people rapidly reverted to the older desert idea of Yahweh. And this backward drift of the concept of Deity continued increasingly under the successive rule of the various tribal sheiks, the so-called Judges.
2014 96:6.1 Poslije Mojsijeve smrti njegov je plemeniti koncept Jahve brzo unižen. Jošua i vođe Izraela nastavili se se držati Mojsijevih tradicija o svemudrom, blagonaklonom i svemoćnom Bogu, dok se svagdašnji narod brzo vratio zastarjelim idejama Jahve. I ovaj se nazadni pravac u razvoju koncepta Božanstva nastavio brzati pod sukcesivnom vlasti različitih plemenskih šeika, takozvanih Sudaca.
1955 96:6.2 The spell of the extraordinary personality of Moses had kept alive in the hearts of his followers the inspiration of an increasingly enlarged concept of God; but when they once reached the fertile lands of Palestine, they quickly evolved from nomadic herders into settled and somewhat sedate farmers. And this evolution of life practices and change of religious viewpoint demanded a more or less complete change in the character of their conception of the nature of their God, Yahweh. During the times of the beginning of the transmutation of the austere, crude, exacting, and thunderous desert god of Sinai into the later appearing concept of a God of love, justice, and mercy, the Hebrews almost lost sight of Moses’ lofty teachings. They came near losing all concept of monotheism; they nearly lost their opportunity of becoming the people who would serve as a vital link in the spiritual evolution of Urantia, the group who would conserve the Melchizedek teaching of one God until the times of the incarnation of a bestowal Son of that Father of all.
2014 96:6.2 Sjaj Mojsijeve izvanredne osobnosti održao je u srcima njegovih učenika nadahnuće koje je bilo potrebno za održanje proširenog koncepta Boga; ali kad su stigli u plodne zemlje Palestine, brzo su se preobrazili od nomadskih pastira u stabilne i više-manje permanentno naseljene zemljoradnike. I ova je evolucija u načinu života i promjeni religioznih stavova zahtijevala više-manje potpunu promjenu u načinu njihove koncepcije prirode njihovog Boga Jahve. U početku ove promjene oštrog, grubog, zahtijevnog i munjevitog pustinjskog boga Sinaja u kasniji koncept Boga ljubavi, pravde i milosti, Židovi su gotovo izgubili iz vida Mojsijeva plemenita učenja. Primakli su se samom gubitku jednoboštva; umalo su izgubili priliku da postanu narod koji će poslužiti kao vitalna spona u procesu duhovne evolucije Urantije, grupa koja je trebala poslužiti kao očuvatelj Melkizedekovih učenja o jednom Bogu do utjelovljenja darovanog Sina Oca Svih.
1955 96:6.3 Desperately Joshua sought to hold the concept of a supreme Yahweh in the minds of the tribesmen, causing it to be proclaimed: “As I was with Moses, so will I be with you; I will not fail you nor forsake you.” Joshua found it necessary to preach a stern gospel to his disbelieving people, people all too willing to believe their old and native religion but unwilling to go forward in the religion of faith and righteousness. The burden of Joshua’s teaching became: “Yahweh is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins.” The highest concept of this age pictured Yahweh as a “God of power, judgment, and justice.”
2014 96:6.3 Jošua se očajnički borio da održi ideju Jahvine vrhovne moći u umovima svojih suplemenika i s ovim je nastojanjima povezan proglas: “Ja ću s tobom biti kao što sam bio s Mojsijem i nikad te neću napustiti niti ću te ostaviti[39].” Jošua je smatrao potrebnim predočiti oštro evanđelje svom nevjernom narodu koji je bio odveć spreman vjerovati u svoju staru domaću religiju, a nije bio voljan učiniti korak naprijed, prema religiji vjere i ispravnosti. U ovom počiva bit Jošuinog učenja: “Jahve je Bog sveti, Bog ljubomorni, koji ne može podnijeti vaših prijestupa niti vaših grijeha[40].” Najviša ideja iz ovog razdoblja predočila je Jahvu kao “Boga moći, suđenja i pravednosti[41].”
1955 96:6.4 But even in this dark age, every now and then a solitary teacher would arise proclaiming the Mosaic concept of divinity: “You children of wickedness cannot serve the Lord, for he is a holy God.” “Shall mortal man be more just than God? shall a man be more pure than his Maker?” “Can you by searching find out God? Can you find out the Almighty to perfection? Behold, God is great and we know him not. Touching the Almighty, we cannot find him out.”
2014 96:6.4 I u ovo mračno doba s vremena na vrijeme javljali su se učitelji koji su proglašavali Mojsijev koncepta božanstva: “Kao djeca pokvarenosti, ne možete služiti Jahvi jer je on Bog sveti[42].” “Zar je smrtnik od Boga pravedniji? Zar je čovjek čistiji od svog stvoritelja?” “Možeš li dubine Božje proniknuti? Dokučiti savršenstvo Svesilnog? Pogledaj, Bog je veći no što pojmit možemo[43]. Svesilnog doseći ne možemo, neizmjeran je u moći i sudu.”[44]
¶ 7. PSALMI I KNJIGA JOBOVA
7. PSALMS AND THE BOOK OF JOB
7. PSALMI I KNJIGA JOBOVA
1955 96:7.1 Under the leadership of their sheiks and priests the Hebrews became loosely established in Palestine. But they soon drifted back into the benighted beliefs of the desert and became contaminated with the less advanced Canaanite religious practices. They became idolatrous and licentious, and their idea of Deity fell far below the Egyptian and Mesopotamian concepts of God that were maintained by certain surviving Salem groups, and which are recorded in some of the Psalms and in the so-called Book of Job.
2014 96:7.1 Pod upravom šeika i svećenika, Židovi su labavo utemeljeni u Palestini. Ali nije dugo prošlo kad su se vratili tamnim pustinjskim običajima i postali zaraženi nazadnijim kanaanskim religioznim običajima. Vratili su se idolopoklonstvu i raspuštenosti, dok je njihova koncepcija Božanstva postala nazadnija od koncepta Boga koji je održan među određenim grupama salemskih predaka u Egiptu i Mezopotamiji, koji je zabilježen u određenim Psalmima i u takozvanoj Knjizi Jobovoj.
1955 96:7.2 The Psalms are the work of a score or more of authors; many were written by Egyptian and Mesopotamian teachers. During these times when the Levant worshiped nature gods, there were still a goodly number who believed in the supremacy of El Elyon, the Most High.
2014 96:7.2 Psalmi su rad dvadesetak, ako ne i više, različitih autora; mnoge su napisali egipatski i mezopotamijski učitelji. U ovom razdoblju, dok je Zapad obožavao bogove prirode, na Istoku je postojao velik broj vjernika u nadmoć El Eliona, Svevišnjeg Boga.
1955 96:7.3 No collection of religious writings gives expression to such a wealth of devotion and inspirational ideas of God as the Book of Psalms. And it would be very helpful if, in the perusal of this wonderful collection of worshipful literature, consideration could be given to the source and chronology of each separate hymn of praise and adoration, bearing in mind that no other single collection covers such a great range of time. This Book of Psalms is the record of the varying concepts of God entertained by the believers of the Salem religion throughout the Levant and embraces the entire period from Amenemope to Isaiah. In the Psalms God is depicted in all phases of conception, from the crude idea of a tribal deity to the vastly expanded ideal of the later Hebrews, wherein Yahweh is pictured as a loving ruler and merciful Father.
2014 96:7.3 Ni postoji ni jedna druga zbirka zapisa koja daje izraza tolikom bogatstvu odanosti i nadahnuća Bogom kao što su Psalmi. Bilo bi uistinu korisno pri čitanju ove izvanredne zbirke duhovne poezije uzeti u obzir izvore i kronološki slijed pojedinih napjeva zahvalnosti i obožavanja i pri tome imati na umu činjenicu da na svijetu ne postoji druga zbirka pjesama koja pokriva tako dugo vremensko razdoblje. Ovi Psalmi predstavljaju zabilješku različitih ideja Boga među vjernicima salemske religije širom cijelog Istoka i pokriva razdoblje od Amenotepa do Izaije. U Psalmima, Bog je prikazan u svim fazama koncepcije, od grube ideje plemenskog božanstva do daleko šireg ideala kasnijih Židova koji doživljavaju Jahvu kao blagog vladara i suosjećajnog Oca.
1955 96:7.4 And when thus regarded, this group of Psalms constitutes the most valuable and helpful assortment of devotional sentiments ever assembled by man up to the times of the twentieth century. The worshipful spirit of this collection of hymns transcends that of all other sacred books of the world.
2014 96:7.4 I kad se ovako promatra, ova grupa Psalma predstavlja najvrijedniju i najkorisniju zbirku duhovnih osjećaja koju su ljudska bića skupila tijekom dvadesetog stoljeća. Duh bogoštovljenja koji prožima ovu zbirku pjesama lebdi nad duhom svih drugih svetih knjiga iz cijeloga svijeta.
1955 96:7.5 The variegated picture of Deity presented in the Book of Job was the product of more than a score of Mesopotamian religious teachers extending over a period of almost three hundred years. And when you read the lofty concept of divinity found in this compilation of Mesopotamian beliefs, you will recognize that it was in the neighborhood of Ur of Chaldea that the idea of a real God was best preserved during the dark days in Palestine.
2014 96:7.5 Mnogostrana slika Božanstva koja se nalazi u Knjizi Jobovoj predstavlja proizvod više od dvadesetak mezopotamijskih religioznih učitelja preko razdoblja od skoro tri stotine godina. I dok budete čitali plemeniti koncept božanstvenosti koji se krije u ovoj zbirci mezopotamijskih vjerovanja, vidjećete da je u kaldejskom Uru ideja stvarnog Boga najbolje očuvana za tamnog razdoblja Palestine.
1955 96:7.6 In Palestine the wisdom and all-pervasiveness of God was often grasped but seldom his love and mercy. The Yahweh of these times “sends evil spirits to dominate the souls of his enemies”; he prospers his own and obedient children, while he curses and visits dire judgments upon all others. “He disappoints the devices of the crafty; he takes the wise in their own deceit.”
2014 96:7.6 U Palestini, ljudi su često dobro shvaćali koncept Božje mudrosti i univerzalnosti, ali su rijetko svaćali koncept njegove ljubavi i milosti. Jahve iz ovog vremena “šalje zle duhove da uđu u duše njegovih neprijatelja”; on daje prosperitet svojoj vlastitoj, poslušnoj djeci, dok druge proklinje i ljuto kažnjava[45]. “redom ruši ono što lukavci smisle, što god započeli, on im izjalovi[46].”
1955 96:7.7 Only at Ur did a voice arise to cry out the mercy of God, saying: “He shall pray to God and shall find favor with him and shall see his face with joy, for God will give to man divine righteousness.” Thus from Ur there is preached salvation, divine favor, by faith: “He is gracious to the repentant and says, ‘Deliver him from going down in the pit, for I have found a ransom.’ If any say, ‘I have sinned and perverted that which was right, and it profited me not,’ God will deliver his soul from going into the pit, and he shall see the light.” Not since the times of Melchizedek had the Levantine world heard such a ringing and cheering message of human salvation as this extraordinary teaching of Elihu, the prophet of Ur and priest of the Salem believers, that is, the remnant of the onetime Melchizedek colony in Mesopotamia.
2014 96:7.7 Jedino se u Uru podigao glas u proglasu molosti Božje: “Vapije Bogu I Bog ga uslišaradosno on ga pogleda u lice, vrati čovjeku pravednost njegovu[47].” Tako je iz Ura izišlo učenje o slasenju, božanskoj naklonosti koju čovjek postiže vjerom: “On se sažali nad njim i pomoli: ‘Izbavi ga da u jamu ne ide; za život njegov nađoh ptkupninu. ’ Ako čovjek pred njim zapjeva: ‘Griješio sam I pravo izvrtao, ali mi Bog zlom nije uzvratio,’ Bog će mu dušu spasiti od jame a život će mu vidjeti svjetlosti[48].” Od Melkizedekova doba Istok nije čuo tako zvonku i vedru poruku ljudskog spasenja kao što je ovo neusporedivo učenje oElihe, urskog proroka i svećenika salemskih vjernika koji predstavljaju ostatak negdašnje Melkizedekove kolonije u Mezopotamiji[49].
1955 96:7.8 And thus did the remnants of the Salem missionaries in Mesopotamia maintain the light of truth during the period of the disorganization of the Hebrew peoples until the appearance of the first of that long line of the teachers of Israel who never stopped as they built, concept upon concept, until they had achieved the realization of the ideal of the Universal and Creator Father of all, the acme of the evolution of the Yahweh concept.
2014 96:7.8 I tako su ostaci salemskih misionara u Mezopotamiji održali svjetlo istine za ovog razdoblja zbrke i pometnje među židovskim narodima, sve do pojave prvog iz duge linije izraelskih učitelja koji nisu stali dok nisu ostvarili, koncept po koncept, ideju za idejom, izgradnju ideala Oca Stvoritelja Svih Ljudi, a ovo je najviša točka u idejnoj evoluciji Jahve.
1955 96:7.9 [Presented by a Melchizedek of Nebadon.]
2014 96:7.9 [Predočio Melkizedek iz Nebadona.]
| POGLAVLJE 95 : MELKIZEDEKOVA UČENJA NA LEVANTU |
Indeks
Jedna verzija |
POGLAVLJE 97 : EVOLUCIJA KONCEPTA BOGA MEĐUHEBREJIMA |
¶ Reference
¶ Biblija
- ↑ 96:0.3 Hebrejska religija: Post 17:2-9.
- ↑ 96:1.3 Jahve: Post 22:14; Izl 6:3.
- ↑ 96:1.4 El Elyon: Post 14:18-22; Heb 7:1.
- ↑ 96:1.5 El Šadai: Post 17:1; Post 28:3; Izl 6:3.
- ↑ 96:1.7 El: Post 31:13; Pnz 4:24.
- ↑ 96:1.8 Elohim: Post 1:1; Izl 6:2.
- ↑ 96:1.9 Duh Božji: Post 1:2. Gospodin: Post 18:27. Anđeo Gospodnji: Post 16:7. Svemogući: Post 49:25. Sveti: 2 Kr 19:22; Job 6:10; Ps 71:22; Iz 1:4. Svevišnji: Br 24:16. Adonai: Jš 3:11,13. Pradavni od dana: Dn 7:9,13,22. Gospodin, Bog Izraelov: Izl 5:1. Stvoritelj neba i zemlje: Post 1:1; Post 2:4. Kyrios: Dj 19:20. Da: Ps 68:4. Gospod nad vojskama: 1 Sam 1:3. Otac na nebu: Mt 5:16,45; Lk 11:2.
- ↑ 96:1.10 Jehova (Jahve): Post 22:14; Izl 6:3; Ps 83:18; Iz 12:2; Iz 26:4.
- ↑ 96:1.13 Njihovi bogovi su bogovi brda: 1 Kr 20:23.
- ↑ 96:2.2 Teče medom i mlijekom: Izl 3:8,17.
- ↑ 96:2.3 Djeca Izraela: Post 32:32; Post 45:21.
- ↑ 96:2.3 Odabrani ljudi: 1 Kr 3:8; 1 Ljet 17:21-22; Ps 33:12; Ps 105:6,43; Ps 135:4,; Iz 41:8-9; Iz 43:20-21; Iz 44:1; Pnz 7:6; Pnz 14:2.
- ↑ 96:2.3 Hebrejima: Post 40:15.
- ↑ 96:2.3 Židovi: 2 Kr 16:6.
- ↑ 96:3.1 Mojsijevi roditelji: Izl 2:1-10.
- ↑ 96:3.5 Izlazak: Izl 14:8-29.
- ↑ 96:4.5 Planina Jahve u plamenu: Izl 19:18.
- ↑ 96:4.5 Snažan: Ps 29:4. Moćan, strašan: Neh 9:32; Jr 20:11; Pnz 7:21; Pnz 10:17. Strašljiv: Pnz 28:58. Proždiruća vatra: Izl 24:17; Iz 29:6; Iz 30:27,30.
- ↑ 96:4.6 Ljubomorni Bog: Izl 20:5; Pnz 6:15. Ljubomoran/ljubomorna: Ez 39:25; Jl 2:18; Zah 1:14; Zah 8:2. Ljubomoran na ...: Izl 34:14; Nah 1:2; Pnz 4:24; Pnz 5:9; Jš 24:19.
- ↑ 96:4.6 Bog duhova svakog tijela: Br 16:22; Br 27:16.
- ↑ 96:4.6 Vječni Bog je moje utočište: Pnz 33:27. Bog Jakovljev je utočište moje: Ps 46:7,11.
- ↑ 96:4.6 Bog neće ostaviti niti uništiti: Pnz 4:31. Ne zaboravi savez: Pnz 7:8.
- ↑ 96:4.7 Bog istine i bez nepravde: Pnz 32:4.
- ↑ 96:5.4 Voljet će te, blagoslovit će te: Pnz 7:13-15.
- ↑ 96:5.4 Sjeti se Gospodina, Boga svoga: Pnz 8:18.
- ↑ 96:5.4 Posuđivati mnogim narodima: Pnz 15:6.
- ↑ 96:5.5 Gospodin je jedan Bog: Pnz 6:4. Nema nikoga pored: Pnz 4:35,39.
- ↑ 96:5.5 Tko je kao Bog naš među svima: Izl 15:11.
- ↑ 96:5.5 Nisi vidio sličnosti tog dana: Pnz 4:15.
- ↑ 96:5.5 Gospodin je jedan Bog: 2 Kr 19:19; 1 Ljet 17:20; Neh 9:6; Ps 86:10; Sir 36:5; Iz 37:16; Iz 44:6,8; Iz 45:5-6,21; Mk 12:29,32; Iv 17:3; Rim 3:30; 1 Kor 8:4-6; Gal 3:20; Ef 4:6; 1 Tim 2:5; Jak 2:19; 1 Sam 2:2; 2 Sam 7:22.
- ↑ 96:5.6 Bog nad bogovima, Gospodar nad gospodarima: Pnz 10:17.
- ↑ 96:5.6 Bog ubija kad ne poslušaš: Pnz 1; Pnz 32:39.
- ↑ 96:5.6 Izabrani Božji narod: 1 Kr 3:8; 1 Ljet 17:21-22; Ps 33:12; Ps 105:6,43; Ps 135:4; Iz 41:8-9; Iz 43:20-21; Iz 44:1; Pnz 7:6; Pnz 14:2.
- ↑ 96:5.6 Drži sve zapovijedi: Pnz 7:11; Pnz 10:12-13; Pnz 12:25,28,32; Pnz 13:18.
- ↑ 96:5.7 Svemogući: Post 35:11. Čovjek rata: Izl 15:3. Bog bitaka: Ps 24:8. Slavan u moći: Izl 15:6. Uništava neprijatelje u komadiće: Izl 15:6.
- ↑ 96:5.7 Šetnje usred kampa: Pnz 23:14.
- ↑ 96:5.7 Otvrdnuto faraonovo srce: Izl 7:13.
- ↑ 96:5.7 Proklinjali su svoje neprijatelje: Pnz 30:7.
- ↑ 96:6.3 Kao što sam bio s Mojsijem: Jš 1:5.
- ↑ 96:6.3 Jahve sveti, ljubomorni, Bog: Jš 24:19.
- ↑ 96:6.3 Bog moći: Izl 9:15; Ez 8:22; Pnz 9:29. Bog moći, suda: Job 37:23. Bog pravde: Ps 33:5; Pnz 1:17; Pnz 32:4; 2 Sam 22:23. Bog suda: Ps 89:14; Pnz 33:21.
- ↑ 96:6.4 Zli ne mogu služiti Gospodinu: Jš 24:19.
- ↑ 96:6.4 Je li čovjek pravedniji od Boga?: Job 4:17.
- ↑ 96:6.4 Možete li pronaći Boga?: Job 11:7. Gle, Bog je velik: Job 36:26. Dodirivanje Svemogućeg: Job 37:23.
- ↑ 96:7.6 Šalje zle duhove: Suci 9:23; 1 Sam 16:14-16.
- ↑ 96:7.6 Razočarava lukave naprave: Job 5:12-13.
- ↑ 96:7.7 Molit će se Bogu: Job 33:26.
- ↑ 96:7.7 Milostiv prema pokajnicima: Job 33:24. Ako tko kaže „Sagriješio sam“: Job 33:27-28.
- ↑ 96:7.7 Elihu, prorok, svećenik Salema: Job 32:2ff.