英語の Urantia Book は、2006 年以来、世界中でパブリック ドメインです。.
翻訳: © 2015 ウランティア財団
MACHIVENTA MELCHIZEDEK
メルキゼデクのマキヴェンタ
1955 93:0.1 THE Melchizedeks are widely known as emergency Sons, for they engage in an amazing range of activities on the worlds of a local universe. When any extraordinary problem arises, or when something unusual is to be attempted, it is quite often a Melchizedek who accepts the assignment. The ability of the Melchizedek Sons to function in emergencies and on widely divergent levels of the universe, even on the physical level of personality manifestation, is peculiar to their order. Only the Life Carriers share to any degree this metamorphic range of personality function.
2015 93:0.1 メルキゼデク体制は、局部宇宙世界で驚くべき活動分野に従事していることから非常時の息子として広く知られている。あらゆる並はずれた問題が起こるとき、あるいは何か異常なことが企てられるとき、たびたび任務に応じるのはメルキゼデクである。メルキゼデクの息子が、非常時や宇宙の拡散的段階において機能する能力、人格顕現の物理的段階においてさえも機能する能力は、メルキゼデクの息子の体制に固有である。生命搬送者だけが、幾らかの度合いで人格機能のこの変成範囲を共有する。
1955 93:0.2 The Melchizedek order of universe sonship has been exceedingly active on Urantia. A corps of twelve served in conjunction with the Life Carriers. A later corps of twelve became receivers for your world shortly after the Caligastia secession and continued in authority until the time of Adam and Eve. These twelve Melchizedeks returned to Urantia upon the default of Adam and Eve, and they continued thereafter as planetary receivers on down to the day when Jesus of Nazareth, as the Son of Man, became the titular Planetary Prince of Urantia.
2015 93:0.2 宇宙の息子関係のメルキゼデク体系は、ユランチアにおいて極めて活動的である。12名軍団は、生命搬送者と共同して仕えた。後の12名軍団は、カリガスティアの分離直後に、あなたの世界のための受託者になり、アダームとハヴァーの時代まで権力に居つづけた。これらの12名のメルキゼデクは、アダームとハヴァーの不履行の際ユランチアに戻り、その後ナザレのイエスが、人の息子として名義上のユランチアの惑星の王子になるその日まで惑星の受託者として続いた。
¶ 1. マキヴェンタの肉体化
1. THE MACHIVENTA INCARNATION
1. マキヴェンタの肉体化
1955 93:1.1 Revealed truth was threatened with extinction during the millenniums which followed the miscarriage of the Adamic mission on Urantia. Though making progress intellectually, the human races were slowly losing ground spiritually. About 3000 B.C. the concept of God had grown very hazy in the minds of men.
2015 93:1.1 顕示された真実は、アダームのユランチアにおける任務の失敗に続く何千年もの間消滅の危機に脅かされた。人類は、知的に進歩をしたものの、精神的に徐々に不利な立場に陥っていた。紀元前3,000年頃、神の概念は、人の心の中でひどく霞むようになった。
1955 93:1.2 The twelve Melchizedek receivers knew of Michael’s impending bestowal on their planet, but they did not know how soon it would occur; therefore they convened in solemn council and petitioned the Most Highs of Edentia that some provision be made for maintaining the light of truth on Urantia. This plea was dismissed with the mandate that “the conduct of affairs on 606 of Satania is fully in the hands of the Melchizedek custodians.” The receivers then appealed to the Father Melchizedek for help but only received word that they should continue to uphold truth in the manner of their own election “until the arrival of a bestowal Son,” who “would rescue the planetary titles from forfeiture and uncertainty.”
2015 93:1.2 12名のメルキゼデクの受託者は、それらの惑星でのミカエルのまじかに迫る贈与については認識していたが、いつ起こるかについては知らなかった。それゆえに、かれらは、厳粛な協議会を召集し、ユランチアにおいて真実の光を維持するために何らかの対策を講じるようエデンチアのいと高きものに要請した。この嘆願は、「サタニア606号における事務管理は、完全にメルキゼデクの管理者に託されている」という指令で退けられた。受託者等はそこで、父メルキゼデクに援助を求めたが、ただ「喪失と不確実性から惑星の称号を救うであろう」もの、すなわち、「贈与の息子の到着まで、」自身の選択手段で真実を守り続けるべきであるという言葉だけを受け取った。
1955 93:1.3 And it was in consequence of having been thrown so completely on their own resources that Machiventa Melchizedek, one of the twelve planetary receivers, volunteered to do that which had been done only six times in all the history of Nebadon: to personalize on earth as a temporary man of the realm, to bestow himself as an emergency Son of world ministry. Permission was granted for this adventure by the Salvington authorities, and the actual incarnation of Machiventa Melchizedek was consummated near what was to become the city of Salem, in Palestine. The entire transaction of the materialization of this Melchizedek Son was completed by the planetary receivers with the co-operation of the Life Carriers, certain of the Master Physical Controllers, and other celestial personalities resident on Urantia.
2015 93:1.3 すっかり機略を失ってしまったので、惑星受託者の12名中の一名であるメルキゼデクのマキヴェンタは、ネバドンの全歴史でかつて6回だけ為されたことを、つまり領域の一時的な人間として地球で人格化すること、世界奉仕の緊急時の息子として自分自身を与えようと申し出た。サルヴィントン当局は、この冒険のための許可を与えたので、後にパレスチナのシャレイムの都市になるところでメルキゼデクのマキヴェンタの実際の肉体化が、なされた。このメルキゼデクの息子の具体化の全執行は、生命搬送者、物質制御長、およびユランチア居住の他の天の人格との協力で惑星の受託者により成し遂げられた。
¶ 2. シャレイムの賢人
2. THE SAGE OF SALEM
2. シャレイムの賢人
1955 93:2.1 It was 1,973 years before the birth of Jesus that Machiventa was bestowed upon the human races of Urantia. His coming was unspectacular; his materialization was not witnessed by human eyes. He was first observed by mortal man on that eventful day when he entered the tent of Amdon, a Chaldean herder of Sumerian extraction. And the proclamation of his mission was embodied in the simple statement which he made to this shepherd, “I am Melchizedek, priest of El Elyon, the Most High, the one and only God.”
1955 93:2.2 When the herder had recovered from his astonishment, and after he had plied this stranger with many questions, he asked Melchizedek to sup with him, and this was the first time in his long universe career that Machiventa had partaken of material food, the nourishment which was to sustain him throughout his ninety-four years of life as a material being.
2015 93:2.2 牧夫は、驚きから覚め、この見知らぬ者に盛んに多くの質問をした後に、メルキゼデクを夕食に招待し、そしてこれは、長い宇宙経験において、マキヴェンタが、物質でできた食物を伴食した、すなわち有形の生き物としての94年の生活のなかで自身を支える滋養を摂取した最初であった。
1955 93:2.3 And that night, as they talked out under the stars, Melchizedek began his mission of the revelation of the truth of the reality of God when, with a sweep of his arm, he turned to Amdon, saying, “El Elyon, the Most High, is the divine creator of the stars of the firmament and even of this very earth on which we live, and he is also the supreme God of heaven.”
1955 93:2.4 Within a few years Melchizedek had gathered around himself a group of pupils, disciples, and believers who formed the nucleus of the later community of Salem. He was soon known throughout Palestine as the priest of El Elyon, the Most High, and as the sage of Salem. Among some of the surrounding tribes he was often referred to as the sheik, or king, of Salem. Salem was the site which after the disappearance of Melchizedek became the city of Jebus, subsequently being called Jerusalem.
1955 93:2.5 In personal appearance, Melchizedek resembled the then blended Nodite and Sumerian peoples, being almost six feet in height and possessing a commanding presence. He spoke Chaldean and a half dozen other languages. He dressed much as did the Canaanite priests except that on his breast he wore an emblem of three concentric circles, the Satania symbol of the Paradise Trinity. In the course of his ministry this insignia of three concentric circles became regarded as so sacred by his followers that they never dared to use it, and it was soon forgotten with the passing of a few generations.
2015 93:2.5 容姿の面でメルキゼデクは、身長1.83メートルほどの堂々たる風采をして、当時のノヅ系とシュメール人の混合民族に似ていた。かれは、カルデア語の他に6言語を話した。かれは、楽園の三位一体のサタニアの象徴である3同心円の紋章を胸につけている以外は、カナン人の聖職者とほぼ同様の装いをしていた。追随者達は、かれの任務の間、3同心円のこの記章を非常に神聖と見なされるようになり、敢えてそれを使用せず、しかも数世代の経過とともにすぐに忘れられた。
1955 93:2.6 Though Machiventa lived after the manner of the men of the realm, he never married, nor could he have left offspring on earth. His physical body, while resembling that of the human male, was in reality on the order of those especially constructed bodies used by the one hundred materialized members of Prince Caligastia’s staff except that it did not carry the life plasm of any human race. Nor was there available on Urantia the tree of life. Had Machiventa remained for any long period on earth, his physical mechanism would have gradually deteriorated; as it was, he terminated his bestowal mission in ninety-four years long before his material body had begun to disintegrate.
1955 93:2.7 This incarnated Melchizedek received a Thought Adjuster, who indwelt his superhuman personality as the monitor of time and the mentor of the flesh, thus gaining that experience and practical introduction to Urantian problems and to the technique of indwelling an incarnated Son which enabled this spirit of the Father to function so valiantly in the human mind of the later Son of God, Michael, when he appeared on earth in the likeness of mortal flesh. And this is the only Thought Adjuster who ever functioned in two minds on Urantia, but both minds were divine as well as human.
2015 93:2.7 この肉体を与えられたメルキゼデクは、時間の監視者と肉体の良き指導者としての超人の人格に内在する思考調整者を受け入れた。こうして人間の肉体に似せて地球に現れたとき、ユランチアの問題へ、後の神の息子ミカエルの人間の心でそれほどまで勇敢に父のこの精霊が機能することを可能にした肉体化の息子に宿る方法へのその経験と実地指導を獲得した。そして、これは、ユランチアで２つの心で機能した唯一の思考調整者であるが、２つの心は神らしくもあり人間らしくもあった。
1955 93:2.8 During the incarnation in the flesh, Machiventa was in full contact with his eleven fellows of the corps of planetary custodians, but he could not communicate with other orders of celestial personalities. Aside from the Melchizedek receivers, he had no more contact with superhuman intelligences than a human being.
2015 93:2.8 マキヴェンタは、人間の姿での期間、惑星の管理者軍団の仲間11名との十分な接触はあったが、天の人格の体系とは連絡はとれなかった。マキヴェンタは、メルキゼデク受託者は別として、人間との接触がなく、同様に超人の有識者との接触もなかった。
¶ 3. メルキゼデクの教え
3. MELCHIZEDEK’S TEACHINGS
3. メルキゼデクの教え
1955 93:3.1 With the passing of a decade, Melchizedek organized his schools at Salem, patterning them on the olden system which had been developed by the early Sethite priests of the second Eden. Even the idea of a tithing system, which was introduced by his later convert Abraham, was also derived from the lingering traditions of the methods of the ancient Sethites.
1955 93:3.2 Melchizedek taught the concept of one God, a universal Deity, but he allowed the people to associate this teaching with the Constellation Father of Norlatiadek, whom he termed El Elyon—the Most High. Melchizedek remained all but silent as to the status of Lucifer and the state of affairs on Jerusem. Lanaforge, the System Sovereign, had little to do with Urantia until after the completion of Michael’s bestowal. To a majority of the Salem students Edentia was heaven and the Most High was God.
1955 93:3.3 The symbol of the three concentric circles, which Melchizedek adopted as the insignia of his bestowal, a majority of the people interpreted as standing for the three kingdoms of men, angels, and God. And they were allowed to continue in that belief; very few of his followers ever knew that these three circles were emblematic of the infinity, eternity, and universality of the Paradise Trinity of divine maintenance and direction; even Abraham rather regarded this symbol as standing for the three Most Highs of Edentia, as he had been instructed that the three Most Highs functioned as one. To the extent that Melchizedek taught the Trinity concept symbolized in his insignia, he usually associated it with the three Vorondadek rulers of the constellation of Norlatiadek.
2015 93:3.3 大半の人々は、メルキゼデクが、贈与の記章として採用した３同心円の象徴を人間、天使、神の３つの王国を表すと解釈した。そして彼らは、その信念を持ち続けることを許された。メルキゼデクの追随者のごく少数しか、この３円が、神性の保守と指示に関る楽園三位一体の無限、永遠、普遍の象徴であることを決して知らなかった。アブラーハームでさえも、この表象を３名のいと高きものが１名として機能するように指令されて以来、エデンチアの３名のいと高きものを表していると、むしろ考えた。メルキゼデクは、自分の記章に象徴された三位一体の概念の程度まで教え、通常、それをノーランティアデクの星座の３名のヴォロンダデク支配者に関連づけた。
1955 93:3.4 To the rank and file of his followers he made no effort to present teaching beyond the fact of the rulership of the Most Highs of Edentia—Gods of Urantia. But to some, Melchizedek taught advanced truth, embracing the conduct and organization of the local universe, while to his brilliant disciple Nordan the Kenite and his band of earnest students he taught the truths of the superuniverse and even of Havona.
1955 93:3.5 The members of the family of Katro, with whom Melchizedek lived for more than thirty years, knew many of these higher truths and long perpetuated them in their family, even to the days of their illustrious descendant Moses, who thus had a compelling tradition of the days of Melchizedek handed down to him on this, his father’s side, as well as through other sources on his mother’s side.
2015 93:3.5 メルキゼデクが30年以上ともに暮らしたカートロー家族は、これらのより高度の真実の多くを理解し、長い間、傑出した子孫モーシェの時代にまでも家族内で永続させ、その結果、メルキゼデクの時代の強い伝統を持つモーシェは、母方の他の関係筋を介してはもとより父方にもこれを伝えた。
1955 93:3.6 Melchizedek taught his followers all they had capacity to receive and assimilate. Even many modern religious ideas about heaven and earth, of man, God, and angels, are not far removed from these teachings of Melchizedek. But this great teacher subordinated everything to the doctrine of one God, a universe Deity, a heavenly Creator, a divine Father. Emphasis was placed upon this teaching for the purpose of appealing to man’s adoration and of preparing the way for the subsequent appearance of Michael as the Son of this same Universal Father.
2015 93:3.6 メルキゼデクは、追随者には、受けて、理解する能力があると全てを教えた。多くの現代宗教の天地、人間、神、天使に関する考えさえも、メルキゼデクのこれらの教えからかけ離れてはいない。だが、この偉大な師は、すべてを一神、宇宙神、天の創造者、神性の父の教理に従属させた。この教えは、崇拝への人の注意を喚起し、この同じ宇宙なる父の息子としてのミカエルの後の出現のための道を準備する目的のために強調された。
1955 93:3.7 Melchizedek taught that at some future time another Son of God would come in the flesh as he had come, but that he would be born of a woman; and that is why numerous later teachers held that Jesus was a priest, or minister, “forever after the order of Melchizedek.”
1955 93:3.8 And thus did Melchizedek prepare the way and set the monotheistic stage of world tendency for the bestowal of an actual Paradise Son of the one God, whom he so vividly portrayed as the Father of all, and whom he represented to Abraham as a God who would accept man on the simple terms of personal faith. And Michael, when he appeared on earth, confirmed all that Melchizedek had taught concerning the Paradise Father.
2015 93:3.8 その結果、メルキゼデクは、一神の楽園の息子そのものの贈与のための道を準備させ、世界の風潮である一神論の舞台を整えた。かれは、すべての父としてとても生き生きと描き、また、個人の信仰の簡単な条件に基づいて人を受け入れる神としてアブラーハームに提示した。またミカエルは、地球に出現したとき、メルキゼデクが楽園の父に関して教えていたことをすべて確認した。
¶ 4. シャレイムの宗教
4. THE SALEM RELIGION
4. シャレイムの宗教
1955 93:4.1 The ceremonies of the Salem worship were very simple. Every person who signed or marked the clay-tablet rolls of the Melchizedek church committed to memory, and subscribed to, the following belief:
2015 93:4.1 シャレイム崇拝の儀式は、非常に簡単であった。メルキゼデク教会の粘土板の名簿に署名するか、印をつけたすべての者は、次のような思考体系の暗記に専心し、その体系を受け入れた。
1955 93:4.2 1. I believe in El Elyon, the Most High God, the only Universal Father and Creator of all things.
2015 93:4.2 1. 私は、エル・エリョン、いと高きもの、唯一の宇宙の父であり万物の創造者を信じる。
1955 93:4.3 2. I accept the Melchizedek covenant with the Most High, which bestows the favor of God on my faith, not on sacrifices and burnt offerings.
2015 93:4.3 2. 私は、生贄や焼いた供物ではなく、私の信仰に恩恵を授けるメルキゼデクのいと高きものとの盟約を受け入れる。
1955 93:4.4 3. I promise to obey the seven commandments of Melchizedek and to tell the good news of this covenant with the Most High to all men.
2015 93:4.4 3. 私は、メルキゼデクの7つの戒律に従い、すべての人にいと高きものとのこの盟約に関する朗報を告げることを約束する。
1955 93:4.5 And that was the whole of the creed of the Salem colony. But even such a short and simple declaration of faith was altogether too much and too advanced for the men of those days. They simply could not grasp the idea of getting divine favor for nothing—by faith. They were too deeply confirmed in the belief that man was born under forfeit to the gods. Too long and too earnestly had they sacrificed and made gifts to the priests to be able to comprehend the good news that salvation, divine favor, was a free gift to all who would believe in the Melchizedek covenant. But Abraham did believe halfheartedly, and even that was “counted for righteousness.”
1955 93:4.6 The seven commandments promulgated by Melchizedek were patterned along the lines of the ancient Dalamatian supreme law and very much resembled the seven commands taught in the first and second Edens. These commands of the Salem religion were:
2015 93:4.6 メルキゼデクが広めた7つの戒律は、古代のダラマティア憲法に沿う模範とされ、第一と第二のエーデンで教えられた7つの戒律に大変類似していた。シャレイム宗教のこの戒律は、次の通りであった。
2015 93:4.7 1. 天地の創造者のいと高きもの以外の神に仕えてはいけない。
2015 93:4.8 2.永遠の救済の唯一の必要条件は、信仰であるということを疑ってはいけない。
1955 93:4.9 3. You shall not bear false witness.
2015 93:4.9 3. 偽の目撃者になってはいけない。
1955 93:4.13 7. You shall not show disrespect for your parents and elders.
2015 93:4.13 7. 両親と年長者を蔑んではいけない。
1955 93:4.14 While no sacrifices were permitted within the colony, Melchizedek well knew how difficult it is to suddenly uproot long-established customs and accordingly had wisely offered these people the substitute of a sacrament of bread and wine for the older sacrifice of flesh and blood. It is of record, “Melchizedek, king of Salem, brought forth bread and wine.” But even this cautious innovation was not altogether successful; the various tribes all maintained auxiliary centers on the outskirts of Salem where they offered sacrifices and burnt offerings. Even Abraham resorted to this barbarous practice after his victory over Chedorlaomer; he simply did not feel quite at ease until he had offered a conventional sacrifice. And Melchizedek never did succeed in fully eradicating this proclivity to sacrifice from the religious practices of his followers, even of Abraham.
2015 93:4.14 居留地内でのいかなる犠牲も認められてはいないが、メルキゼデクは、昔からの習慣を突然根絶することがいかに困難であるかを熟知しており、昔の血肉の生贄に因んで、パンとワインの聖礼典の代用品を人々に適宜に、賢明に提供した。「メルキゼデク、シャレイムの王は、パンとワインを出した」と記録にある。しかしこの用心深い刷新さえ完全に成功していたというわけではない。様々な部族はみな、生贄と焼いた供物を提供する場所であるシャレイムの町外れにある予備の中心的場所を維持した。アブラーハームさえケドルラオメルに対する勝利後、この野蛮な習慣の助けをかりた。かれは、従来の犠牲を捧げるまではあまり簡単には気持ちが安ぐことはなかった。メルキゼデクは、追随者の宗教習慣から、アブラーハームの宗教習慣からさえ生贄へのこの性癖の完全な根絶に成功することは決してなかった。
[11][12]
1955 93:4.15 Like Jesus, Melchizedek attended strictly to the fulfillment of the mission of his bestowal. He did not attempt to reform the mores, to change the habits of the world, nor to promulgate even advanced sanitary practices or scientific truths. He came to achieve two tasks: to keep alive on earth the truth of the one God and to prepare the way for the subsequent mortal bestowal of a Paradise Son of that Universal Father.
2015 93:4.15 メルキゼデクは、イエスのように贈与の任務遂行に厳しく励んだ。かれは、慣習の改革、世界の習慣の変更、高度な衛生習慣、または科学的事実すら普及をしようとはしなかった。メルキゼデクは2つの課題の達成のために来た。神の真実を地球に生き続けさせ、その宇宙なる父の楽園の息子の人間としてのその後の贈与のための道を準備するために。
1955 93:4.16 Melchizedek taught elementary revealed truth at Salem for ninety-four years, and during this time Abraham attended the Salem school three different times. He finally became a convert to the Salem teachings, becoming one of Melchizedek’s most brilliant pupils and chief supporters.
2015 93:4.16 メルキゼデクは、シャレイムにおいて基本の啓示的な真実を94年間教え、またこの時期アブラーハームは、シャレイム学校に3回にわたって通った。アブラーハームは、メルキゼデクの最も才気あふれる生徒と主だった支持者の中の一人になり、最終的にはシャレイムの教えの転向者になった。
¶ 5. アブラーハームの選択
5. THE SELECTION OF ABRAHAM
5. アブラーハームの選択
1955 93:5.1 Although it may be an error to speak of “chosen people,” it is not a mistake to refer to Abraham as a chosen individual. Melchizedek did lay upon Abraham the responsibility of keeping alive the truth of one God as distinguished from the prevailing belief in plural deities.
1955 93:5.2 The choice of Palestine as the site for Machiventa’s activities was in part predicated upon the desire to establish contact with some human family embodying the potentials of leadership. At the time of the incarnation of Melchizedek there were many families on earth just as well prepared to receive the doctrine of Salem as was that of Abraham. There were equally endowed families among the red men, the yellow men, and the descendants of the Andites to the west and north. But, again, none of these localities were so favorably situated for Michael’s subsequent appearance on earth as was the eastern shore of the Mediterranean Sea. The Melchizedek mission in Palestine and the subsequent appearance of Michael among the Hebrew people were in no small measure determined by geography, by the fact that Palestine was centrally located with reference to the then existent trade, travel, and civilization of the world.
2015 93:5.2 マキヴェンタの活動場所としてのパレスチナの選択は、幾分かは指導者の可能性を有するある人間家族との接触を確立する願望に基づいていた。メルキゼデクの肉体化の時点でアブラーハームの家族のようにシャレイムの教義を受ける準備が整った多くの家族が、地球にはいた。等しく、赤色人種、黄色人種、それに西や北のアンド系子孫の間に授けられた家族がいた。しかし、こ場合も、地中海の東岸部ほどにはミカエルのその後の地球出現に適する場所は、これらのどこにもなかった。メルキゼデクのパレスチナにおける任務とヘブライ民族の間へのミカエルのとその後の出現が、地形により、つまりパレスチナが世界の当時の既存の貿易、旅行、および文明に関し中心に位置したという事実によって少なからず決定した。
1955 93:5.3 For some time the Melchizedek receivers had been observing the ancestors of Abraham, and they confidently expected offspring in a certain generation who would be characterized by intelligence, initiative, sagacity, and sincerity. The children of Terah, the father of Abraham, in every way met these expectations. It was this possibility of contact with these versatile children of Terah that had considerable to do with the appearance of Machiventa at Salem, rather than in Egypt, China, India, or among the northern tribes.
2015 93:5.3 メルキゼデク受託者は、ここしばらくの間アブラーハームの先祖を観察し続けてきており、知性、自発性、聡明さ、誠意によって特徴づけられる特定の世代の子孫に自信をもって期待した。アブラーハームの父であるテラの子供は、すべての面でこれらの期待を満たした。それは、エジプト、中国、インドよりはむしろシャレイムにおいて、もしくは北の部族の間において、マキヴェンタの出現に関係したテラの多才なこれらの子供との接触のこの可能性であった。
1955 93:5.4 Terah and his whole family were halfhearted converts to the Salem religion, which had been preached in Chaldea; they learned of Melchizedek through the preaching of Ovid, a Phoenician teacher who proclaimed the Salem doctrines in Ur. They left Ur intending to go directly through to Salem, but Nahor, Abraham’s brother, not having seen Melchizedek, was lukewarm and persuaded them to tarry at Haran. And it was a long time after they arrived in Palestine before they were willing to destroy all of the household gods they had brought with them; they were slow to give up the many gods of Mesopotamia for the one God of Salem.
2015 93:5.4 テラとその家族全体は、カルデアで伝道されていたシャレイム宗教への不熱心な改宗者であった。彼らは、ウルでシャレイムの教義を公布したフェニキア人教師であるオヴィディウスの説教を通してメルキゼデクについて学んだ。家族は、直接シャレイムに行くつもりでウルを去ったが、メルキゼデクを見ていないアブラーハームの兄弟ナホーは、乗り気ではなく、皆にハランに留まるように説得した。またかれらが、携えてきた家族の守護神のすべてを進んで破棄するまでにはパレスチナ到着後から長い時間があった。家族にとりシャレイムの神のためにメソポタミアの多くの神をあきらめるには時間が掛かった。
1955 93:5.5 A few weeks after the death of Abraham’s father, Terah, Melchizedek sent one of his students, Jaram the Hittite, to extend this invitation to both Abraham and Nahor: “Come to Salem, where you shall hear our teachings of the truth of the eternal Creator, and in the enlightened offspring of you two brothers shall all the world be blessed.” Now Nahor had not wholly accepted the Melchizedek gospel; he remained behind and built up a strong city-state which bore his name; but Lot, Abraham’s nephew, decided to go with his uncle to Salem.
1955 93:5.6 Upon arriving at Salem, Abraham and Lot chose a hilly fastness near the city where they could defend themselves against the many surprise attacks of northern raiders. At this time the Hittites, Assyrians, Philistines, and other groups were constantly raiding the tribes of central and southern Palestine. From their stronghold in the hills Abraham and Lot made frequent pilgrimages to Salem.
1955 93:5.7 Not long after they had established themselves near Salem, Abraham and Lot journeyed to the valley of the Nile to obtain food supplies as there was then a drought in Palestine. During his brief sojourn in Egypt Abraham found a distant relative on the Egyptian throne, and he served as the commander of two very successful military expeditions for this king. During the latter part of his sojourn on the Nile he and his wife, Sarah, lived at court, and when leaving Egypt, he was given a share of the spoils of his military campaigns.
1955 93:5.8 It required great determination for Abraham to forgo the honors of the Egyptian court and return to the more spiritual work sponsored by Machiventa. But Melchizedek was revered even in Egypt, and when the full story was laid before Pharaoh, he strongly urged Abraham to return to the execution of his vows to the cause of Salem.
2015 93:5.8 アブラーハームにとり、エジプト王室からの名誉をはねつけ、マキヴェンタの後援するより精神的な仕事に戻るには大きな決断を必要とした。しかしメルキゼデクは、エジプトにおいてさえ敬われ、ファラオに全容が提示されると、かれは、シャレイムの大儀への誓いの実行に戻ることをアブラーハームに強く促した。
1955 93:5.9 Abraham had kingly ambitions, and on the way back from Egypt he laid before Lot his plan to subdue all Canaan and bring its people under the rule of Salem. Lot was more bent on business; so, after a later disagreement, he went to Sodom to engage in trade and animal husbandry. Lot liked neither a military nor a herder’s life.
1955 93:5.10 Upon returning with his family to Salem, Abraham began to mature his military projects. He was soon recognized as the civil ruler of the Salem territory and had confederated under his leadership seven near-by tribes. Indeed, it was with great difficulty that Melchizedek restrained Abraham, who was fired with a zeal to go forth and round up the neighboring tribes with the sword that they might thus more quickly be brought to a knowledge of the Salem truths.
2015 93:5.10 家族とシャレイムに戻るとアブラーハームは、軍事計画を完成し始めた。かれは、やがてシャレイム領土の民間支配者として認められ、その統率下に近隣の７部族をまとめた。まことに、周辺部族をより早くシャレイムの真実の知識に至らせるために旅立ち、かれらを剣で近隣種族を集めるための熱意をもつアブラーハームを拘束するということは、メルキゼデクにとり実に大きな困難を伴った。
1955 93:5.11 Melchizedek maintained peaceful relations with all the surrounding tribes; he was not militaristic and was never attacked by any of the armies as they moved back and forth. He was entirely willing that Abraham should formulate a defensive policy for Salem such as was subsequently put into effect, but he would not approve of his pupil’s ambitious schemes for conquest; so there occurred a friendly severance of relationship, Abraham going over to Hebron to establish his military capital.
1955 93:5.12 Abraham, because of his close connection with the illustrious Melchizedek, possessed great advantage over the surrounding petty kings; they all revered Melchizedek and unduly feared Abraham. Abraham knew of this fear and only awaited an opportune occasion to attack his neighbors, and this excuse came when some of these rulers presumed to raid the property of his nephew Lot, who dwelt in Sodom. Upon hearing of this, Abraham, at the head of his seven confederated tribes, moved on the enemy. His own bodyguard of 318 officered the army, numbering more than 4,000, which struck at this time.
1955 93:5.13 When Melchizedek heard of Abraham’s declaration of war, he went forth to dissuade him but only caught up with his former disciple as he returned victorious from the battle. Abraham insisted that the God of Salem had given him victory over his enemies and persisted in giving a tenth of his spoils to the Salem treasury. The other ninety per cent he removed to his capital at Hebron.
1955 93:5.14 After this battle of Siddim, Abraham became leader of a second confederation of eleven tribes and not only paid tithes to Melchizedek but saw to it that all others in that vicinity did the same. His diplomatic dealings with the king of Sodom, together with the fear in which he was so generally held, resulted in the king of Sodom and others joining the Hebron military confederation; Abraham was really well on the way to establishing a powerful state in Palestine.
2015 93:5.14 シッディムのこの戦いの後、アブラーハームは、11部族の第2の連合の指導者になり、メルキゼデクに10分の1税を納めるだけでなく、周辺の他のすべてのものが同様にすることを確実にした。セドムの王とのアブラーハームの外交取り引きは、アブラーハームが広く恐れられていたことと合わせてセドムの王や他のものが、ヘブロン軍事同盟者に合流する結果をもたらした。アブラーハームは、パレスチナに強力な国家を設立する道に向かっていた。
¶ 6. メルキゼデクのアブラーハームとの盟約
6. MELCHIZEDEK’S COVENANT WITH ABRAHAM
6. メルキゼデクのアブラーハームとの盟約
1955 93:6.1 Abraham envisaged the conquest of all Canaan. His determination was only weakened by the fact that Melchizedek would not sanction the undertaking. But Abraham had about decided to embark upon the enterprise when the thought that he had no son to succeed him as ruler of this proposed kingdom began to worry him. He arranged another conference with Melchizedek; and it was in the course of this interview that the priest of Salem, the visible Son of God, persuaded Abraham to abandon his scheme of material conquest and temporal rule in favor of the spiritual concept of the kingdom of heaven.
1955 93:6.2 Melchizedek explained to Abraham the futility of contending with the Amorite confederation but made it equally clear that these backward clans were certainly committing suicide by their foolish practices so that in a few generations they would be so weakened that the descendants of Abraham, meanwhile greatly increased, could easily overcome them.
2015 93:6.2 メルキゼデクは、エモール族連合と戦うことの無益の苦労についてアブラーハームに説明したが、進歩の遅い一族達は、自らの愚かな習慣により確実に死に追いつめられており、数世代のうちには大いに増加するアブラーハームの子孫が、たやすく打ち勝つことができるまでに、それ等は非常に弱くなるであろうということを等しく明確にした。
1955 93:6.3 And Melchizedek made a formal covenant with Abraham at Salem. Said he to Abraham: “Look now up to the heavens and number the stars if you are able; so numerous shall your seed be.” And Abraham believed Melchizedek, “and it was counted to him for righteousness.” And then Melchizedek told Abraham the story of the future occupation of Canaan by his offspring after their sojourn in Egypt.
1955 93:6.4 This covenant of Melchizedek with Abraham represents the great Urantian agreement between divinity and humanity whereby God agrees to do everything; man only agrees to believe God’s promises and follow his instructions. Heretofore it had been believed that salvation could be secured only by works—sacrifices and offerings; now, Melchizedek again brought to Urantia the good news that salvation, favor with God, is to be had by faith. But this gospel of simple faith in God was too advanced; the Semitic tribesmen subsequently preferred to go back to the older sacrifices and atonement for sin by the shedding of blood.
2015 93:6.4 メルキゼデクのアブラーハームとのこの盟約は、神がユランチア人の神性と人類の間でのすべてをすることに同意する重大な協定を表している。人は、神の約束を信じ、神の指示に従うことに同意するだけである。それまでは、働き—生贄と供え物—だけが、救済を保証できると信じられてきた。。今、メルキゼデクが、信仰によってもたらされる救済、つまり神の恩恵という福音を再びユランチアにもたらした。しかし、神への簡単な信仰のこの福音は高度であり過ぎた。後に、セムの部族民は、昔の生贄と罪と流血の償いに戻る方を望んだ。
1955 93:6.5 It was not long after the establishment of this covenant that Isaac, the son of Abraham, was born in accordance with the promise of Melchizedek. After the birth of Isaac, Abraham took a very solemn attitude toward his covenant with Melchizedek, going over to Salem to have it stated in writing. It was at this public and formal acceptance of the covenant that he changed his name from Abram to Abraham.
1955 93:6.6 Most of the Salem believers had practiced circumcision, though it had never been made obligatory by Melchizedek. Now Abraham had always so opposed circumcision that on this occasion he decided to solemnize the event by formally accepting this rite in token of the ratification of the Salem covenant.
1955 93:6.7 It was following this real and public surrender of his personal ambitions in behalf of the larger plans of Melchizedek that the three celestial beings appeared to him on the plains of Mamre. This was an appearance of fact, notwithstanding its association with the subsequently fabricated narratives relating to the natural destruction of Sodom and Gomorrah. And these legends of the happenings of those days indicate how retarded were the morals and ethics of even so recent a time.
1955 93:6.8 Upon the consummation of the solemn covenant, the reconciliation between Abraham and Melchizedek was complete. Abraham again assumed the civil and military leadership of the Salem colony, which at its height carried over one hundred thousand regular tithe payers on the rolls of the Melchizedek brotherhood. Abraham greatly improved the Salem temple and provided new tents for the entire school. He not only extended the tithing system but also instituted many improved methods of conducting the business of the school, besides contributing greatly to the better handling of the department of missionary propaganda. He also did much to effect improvement of the herds and the reorganization of the Salem dairying projects. Abraham was a shrewd and efficient business man, a wealthy man for his day; he was not overly pious, but he was thoroughly sincere, and he did believe in Machiventa Melchizedek.
2015 93:6.8 厳粛な盟約成就におけるアブラーハームとメルキゼデクの間の和解は完全であった。アブラーハームは、再度シャレイム集落の民事と軍事の指揮を引き受け、その絶頂時には10万人の常時の10分の1税支払い者が、メルキゼデクの組合名簿に記載されていたアブラーハームは、シャレイムの寺院を大いに改修し、新しい学校全体に天幕を提供した。10分の1税制度の拡大だけではなく、学校業務を運営の多くの改善方法も設定し、その上に、宗教的宣伝活動の面のより良い取り扱いに大いに貢献した。また、牧畜の改善とシャレイムの酪農事業の再編成に大きな効果をもたらした。アブラーハームは、その時代の人としては抜け目のない有能な実業家、裕福な人であった。過度に敬虔ではなかったが、とことん誠実であり、またメルキゼデクのマキヴェンタを信じていた。
¶ 7. メルキゼデク宣教師
7. THE MELCHIZEDEK MISSIONARIES
7. メルキゼデク宣教師
1955 93:7.1 Melchizedek continued for some years to instruct his students and to train the Salem missionaries, who penetrated to all the surrounding tribes, especially to Egypt, Mesopotamia, and Asia Minor. And as the decades passed, these teachers journeyed farther and farther from Salem, carrying with them Machiventa’s gospel of belief and faith in God.
2015 93:7.1 メルキゼデクは、数年間自分の生徒に教え、特にエジプト、メソポタミアへ、小アジアの周辺の全部族に入り込むシャレイム宣教師の訓練を続けた。そして数十年の時が流れるにつれ、これらの教師は、マキヴェンタの神への信念と信仰を携え、シャレイムからより遠くへと旅をした。
1955 93:7.2 The descendants of Adamson, clustered about the shores of the lake of Van, were willing listeners to the Hittite teachers of the Salem cult. From this onetime Andite center, teachers were dispatched to the remote regions of both Europe and Asia. Salem missionaries penetrated all Europe, even to the British Isles. One group went by way of the Faroes to the Andonites of Iceland, while another traversed China and reached the Japanese of the eastern islands. The lives and experiences of the men and women who ventured forth from Salem, Mesopotamia, and Lake Van to enlighten the tribes of the Eastern Hemisphere present a heroic chapter in the annals of the human race.
2015 93:7.2 ヴァン湖岸に群がるアダムソンの子孫は、シャレイム教団のヘティテ人教師にとり意欲的な聞き手であった。教師達は、かつてのアンド系のこの中心地から、遠く離れたヨーロッパとアジアの両地域に派遣された。シャレイムの宣教師達は、全ヨーロッパに、イギリス諸島にさえ進出した。1集団は、フェロー諸島の住民経由でアイスランドのアンドン系へ行ったが、別集団は、中国を横断し、東方の島の日本人に達した。東半球の部族を啓発するためにシャレイム、メソポタミア、ヴァン湖から危険を冒した男女の人生と経験は、人類の年譜の英雄の章を提示している。
1955 93:7.3 But the task was so great and the tribes were so backward that the results were vague and indefinite. From one generation to another the Salem gospel found lodgment here and there, but except in Palestine, never was the idea of one God able to claim the continued allegiance of a whole tribe or race. Long before the coming of Jesus the teachings of the early Salem missionaries had become generally submerged in the older and more universal superstitions and beliefs. The original Melchizedek gospel had been almost wholly absorbed in the beliefs in the Great Mother, the Sun, and other ancient cults.
2015 93:7.3 しかし職務は、とても重大で、しかも部族は、非常に逆行的であったことから、結果は、曖昧かつ不明確であった。シャレイムの福音は、1世代から次世代へとあちらこちらに足場を見つけたが、全部族あるいは全人種からの一神の考えへの継続的な忠誠は、パレスチナを除き、決して獲得できなかった。イエス到来よりずっと以前に、初期のシャレイム宣教師の教えは、昔の、より一般的な迷信と思考体系に一様に潜航するようになった。メルキゼデクの本来の福音は、偉大な母、太陽、および他の古代の集団礼拝の思考体系にほぼ完全に吸収されていた。
1955 93:7.4 You who today enjoy the advantages of the art of printing little understand how difficult it was to perpetuate truth during these earlier times; how easy it was to lose sight of a new doctrine from one generation to another. There was always a tendency for the new doctrine to become absorbed into the older body of religious teaching and magical practice. A new revelation is always contaminated by the older evolutionary beliefs.
2015 93:7.4 今日、印刷技術の便宜を味わう者は、これらの初期の時代に真実を永続させることがいかに困難であるかをあまり理解していない。1世代から次世代までに新しい教義を見失うことは、いかに容易であったことか。新教義は、常に宗教教育と不思議な習慣の古い躯幹部に吸収される傾向があった。新顕示は、いつも古い進化的思考体系から悪影響を受ける。
¶ 8. メルキゼデクの出発
8. DEPARTURE OF MELCHIZEDEK
8. メルキゼデクの出発
1955 93:8.1 It was shortly after the destruction of Sodom and Gomorrah that Machiventa decided to end his emergency bestowal on Urantia. Melchizedek’s decision to terminate his sojourn in the flesh was influenced by numerous conditions, chief of which was the growing tendency of the surrounding tribes, and even of his immediate associates, to regard him as a demigod, to look upon him as a supernatural being, which indeed he was; but they were beginning to reverence him unduly and with a highly superstitious fear. In addition to these reasons, Melchizedek wanted to leave the scene of his earthly activities a sufficient length of time before Abraham’s death to insure that the truth of the one and only God would become strongly established in the minds of his followers. Accordingly Machiventa retired one night to his tent at Salem, having said good night to his human companions, and when they went to call him in the morning, he was not there, for his fellows had taken him.
2015 93:8.1 マキヴェンタがユランチアでその非常時の贈与を終わらせることを決めたのは、セドムとゴモラの滅亡直後であった。生身の姿での滞在を終えるというメルキゼデクの決定は、数多くの条件の影響をうけたが、その主要なものは、周辺部族、さらには直接の仲間がメルキゼデクを神人と見なす、すなわち超自然の存在、実際にそうであったのだが、と見る傾向が強まっていた。しかし、彼らは極度に、しかも非常に迷信深い恐怖でメルキゼデクを崇敬し始めていた。これらの理由に加えて、メルキゼデクは、自分を信奉する者の心に地球での自身の活動舞台に唯一無二の神の真実が強く確立されることを保証する十分な時間を、アブラーハームが死ぬ前に、残したかった。と言うわけで、ある夜マキヴェンタは、人間の仲間に就寝の挨拶をした後、シャレイムの自分の天幕に退いた。そして皆が朝呼びに行くと、仲間がすでに連れ去っていたので彼はそこにはいなかった。
¶ 9. メルキゼデクの出発後
9. AFTER MELCHIZEDEK’S DEPARTURE
9. メルキゼデクの出発後
1955 93:9.1 It was a great trial for Abraham when Melchizedek so suddenly disappeared. Although he had fully warned his followers that he must sometime go as he had come, they were not reconciled to the loss of their wonderful leader. The great organization built up at Salem nearly disappeared, though the traditions of these days were what Moses built upon when he led the Hebrew slaves out of Egypt.
2015 93:9.1 メルキゼデクが突然に姿を消したときは、アブラーハームにとっての重大な試練であった。メルキゼデクは、到着の際のように自分がそのうちに去らなければならないことを信奉者に十分に警告していたのであったが、皆は素晴らしい指導者の損失に諦めがつかなかった。当時の伝統は、モーシェがヘブライ人の奴隷をエジプトから率いた際にうちたてたにもかかわらず、シャレイムで確立された偉大な組織は、危うく姿を消すところであった。
1955 93:9.2 The loss of Melchizedek produced a sadness in the heart of Abraham that he never fully overcame. Hebron he had abandoned when he gave up the ambition of building a material kingdom; and now, upon the loss of his associate in the building of the spiritual kingdom, he departed from Salem, going south to live near his interests at Gerar.
1955 93:9.3 Abraham became fearful and timid immediately after the disappearance of Melchizedek. He withheld his identity upon arrival at Gerar, so that Abimelech appropriated his wife. (Shortly after his marriage to Sarah, Abraham one night had overheard a plot to murder him in order to get his brilliant wife. This dread became a terror to the otherwise brave and daring leader; all his life he feared that someone would kill him secretly in order to get Sarah. And this explains why, on three separate occasions, this brave man exhibited real cowardice.)
1955 93:9.4 But Abraham was not long to be deterred in his mission as the successor of Melchizedek. Soon he made converts among the Philistines and of Abimelech’s people, made a treaty with them, and, in turn, became contaminated with many of their superstitions, particularly with their practice of sacrificing first-born sons. Thus did Abraham again become a great leader in Palestine. He was held in reverence by all groups and honored by all kings. He was the spiritual leader of all the surrounding tribes, and his influence continued for some time after his death. During the closing years of his life he once more returned to Hebron, the scene of his earlier activities and the place where he had worked in association with Melchizedek. Abraham’s last act was to send trusty servants to the city of his brother, Nahor, on the border of Mesopotamia, to secure a woman of his own people as a wife for his son Isaac. It had long been the custom of Abraham’s people to marry their cousins. And Abraham died confident in that faith in God which he had learned from Melchizedek in the vanished schools of Salem.
2015 93:9.4 にもかかわらず、アブラーハームは、長い間メルキゼデクの後継者としての任務を思いとどまろうとはしなかった。やがてペリシテ人とアビメレクの人々を改宗させ、彼等と条約を結び、それがまた、彼等の迷信の多くにより、特に長男の生贄の習慣によってアブラーハームは汚されるようになった。こうしてアブラーハームは、パレスチナで再び最高実力者になった。すべての集団に敬われ、すべての王に称賛された。かれは、周囲の全部族の精神的指導者であり、その影響は彼の死後しばらく続いた。人生の終わりの数年間、アブラーハームはもう一度、初期の活動の現場であり、またメルキゼデクと共同で働いた場所ヘブロンへ戻った。アブラーハームの最後の行為は、自身の民の女性を息子イシャークの妻として確保するために、メソポタミアの境界の兄弟ナホーの都市に信用のできる使用人を送ることであった。長い間、いとこと結婚するのがアブラーハームの民の慣習であった。アブラーハームは、シャレイムの消滅した学校でメルキゼデクから学んだ神への信仰に確信を持って死んでいった。[38][39][40][41][42]
1955 93:9.5 It was hard for the next generation to comprehend the story of Melchizedek; within five hundred years many regarded the whole narrative as a myth. Isaac held fairly well to the teachings of his father and nourished the gospel of the Salem colony, but it was harder for Jacob to grasp the significance of these traditions. Joseph was a firm believer in Melchizedek and was, largely because of this, regarded by his brothers as a dreamer. Joseph’s honor in Egypt was chiefly due to the memory of his great-grandfather Abraham. Joseph was offered military command of the Egyptian armies, but being such a firm believer in the traditions of Melchizedek and the later teachings of Abraham and Isaac, he elected to serve as a civil administrator, believing that he could thus better labor for the advancement of the kingdom of heaven.
2015 93:9.5 次の世代にとってメルキゼデクの話を理解することは難しかった。500年のうちには多くの者が、物語全体を神話と見なした。イシャークは、父の教えをかなりよく保持し、シャレイムの居留地からの福音を助長したが、ヤコブにはこれらの伝統の意味は理解しにくかった。ヨセフは、メルキゼデクの強い信者で、主にはこのために兄弟達には夢想家と見なされた。エジプトにおけるヨセフの栄誉は、主に曾祖父アブラーハームの記憶によるものであった。ヨセフにはエジプト軍の軍の指揮にとの申し出があったが、メルキゼデクの伝統とアブラーハームとイシャークの後の教えの強い信者であったことから、天の王国の前進のためにさらに働くことができると信じ、民間管理者としての役目を果たすことを選んだ。[43][44]
1955 93:9.6 The teaching of Melchizedek was full and replete, but the records of these days seemed impossible and fantastic to the later Hebrew priests, although many had some understanding of these transactions, at least up to the times of the en masse editing of the Old Testament records in Babylon.
2015 93:9.6 メルキゼデクの教えは、完全かつ十分なものであったが、後のヘブライの聖職者にとり当時の記録は、不可能で空想的であったらしいとはいえ、多くの者が、これらのやりとりの幾つかについては、少なくともバビロンでの旧約聖書の記録の総括編集の時代までは理解していた。
1955 93:9.7 What the Old Testament records describe as conversations between Abraham and God were in reality conferences between Abraham and Melchizedek. Later scribes regarded the term Melchizedek as synonymous with God. The record of so many contacts of Abraham and Sarah with “the angel of the Lord” refers to their numerous visits with Melchizedek.
1955 93:9.8 The Hebrew narratives of Isaac, Jacob, and Joseph are far more reliable than those about Abraham, although they also contain many diversions from the facts, alterations made intentionally and unintentionally at the time of the compilation of these records by the Hebrew priests during the Babylonian captivity. Keturah was not a wife of Abraham; like Hagar, she was merely a concubine. All of Abraham’s property went to Isaac, the son of Sarah, the status wife. Abraham was not so old as the records indicate, and his wife was much younger. These ages were deliberately altered in order to provide for the subsequent alleged miraculous birth of Isaac.
2015 93:9.8 事実からの多くの転換も包含し、バビロン捕囚の間のヘブライ人聖職者によるこれらの記録の編集時点の故意の、あるいは故意ではない変更を含んではいるものの、イシャーク、ヤコブ、ヨセフのヘブライの物語は、アブラーハームに関するそれらの物語よりもはるかに信頼できる。ケツーラは、アブラーハームの妻ではなく、ハーガールと同じく単に妾であった。アブラーハームの所有地のすべては、イシャーク、妻の身分のサラの息子のものになった。アブラーハームは、記録が示しているほどの年ではなく、妻ははるかに若かった。これらの年齢は、その後に申し立てられるイシャークの奇跡的出生に備えて故意に変更された。[47][48][49][50][51]
1955 93:9.9 The national ego of the Jews was tremendously depressed by the Babylonian captivity. In their reaction against national inferiority they swung to the other extreme of national and racial egotism, in which they distorted and perverted their traditions with the view of exalting themselves above all races as the chosen people of God; and hence they carefully edited all their records for the purpose of raising Abraham and their other national leaders high up above all other persons, not excepting Melchizedek himself. The Hebrew scribes therefore destroyed every record of these momentous times which they could find, preserving only the narrative of the meeting of Abraham and Melchizedek after the battle of Siddim, which they deemed reflected great honor upon Abraham.
2015 93:9.9 ユダヤ人の国家的自尊心は、バビロン捕囚により途方もなく押圧された。国家の劣勢への反発において、全く正反対の国家的、人種的自己中心へ移り変わり、すべての人種の上に神の選民として自分たちを高める目的で自らの伝統を歪め、正道からそれた。そのような訳で、彼らは、他のすべての人々の上に、メルキゼデク自身の上にさえも、アブラーハームと国家の他の指導者を高める目的のために自分達のすべての記録を慎重に編集した。ヘブライ人の筆記者は、それ故に、アブラーハームに大変な名誉をもたらしたと考えるシッディム戦の後のアブラーハームとメルキゼデクの出会いの物語だけを保存し、見つけ得るこれらの重要な時代に関するあらゆる記録を処分した。[52]
1955 93:9.10 And thus, in losing sight of Melchizedek, they also lost sight of the teaching of this emergency Son regarding the spiritual mission of the promised bestowal Son; lost sight of the nature of this mission so fully and completely that very few of their progeny were able or willing to recognize and receive Michael when he appeared on earth and in the flesh as Machiventa had foretold.
2015 93:9.10 またその結果、メルキゼデクを見失うことで、約束された贈与の息子の精神的任務に関しこの緊急時の息子の教えをも見失った。マキヴェンタの予言通り生身の姿でミカエルが地上に現れたとき、かれを見分けたり受け入れることができる、あるいは進んでする子孫は、ほとんどないまでに完全にこの任務の本質を見失った。
1955 93:9.11 But one of the writers of the Book of Hebrews understood the mission of Melchizedek, for it is written: “This Melchizedek, priest of the Most High, was also king of peace; without father, without mother, without pedigree, having neither beginning of days nor end of life but made like a Son of God, he abides a priest continually.” This writer designated Melchizedek as a type of the later bestowal of Michael, affirming that Jesus was “a minister forever on the order of Melchizedek.” While this comparison was not altogether fortunate, it was literally true that Christ did receive provisional title to Urantia “upon the orders of the twelve Melchizedek receivers” on duty at the time of his world bestowal.
2015 93:9.11 しかし、ヘブライ書の著者の一人は、メルキゼデクの任務を理解した。「このメルキゼデクも、いと高きものの聖職者もまた平和の王であった。父はなく、母はなく、系図はなく、生涯の初めも命の終わりもなく、しかし神の息子のようであって、絶えず、聖職者でいる。」と記述されているので。この著者は、イエスは、「メルキゼデクの命令への永遠の聖職者」であったと確言し、ミカエルの後の贈与の予示の例としてメルキゼデクを明示した。この比較は概して好都合ではなかったが、キリストが、世界贈与の時点で「12名のメルキゼデク受託者の命令」のユランチアの暫定的称号を受け取ったのは、文字通り本当であった。[53][54]
¶ 10. メルキゼデクのマキヴェンタの現状
10. PRESENT STATUS OF MACHIVENTA MELCHIZEDEK
10. メルキゼデクのマキヴェンタの現状
1955 93:10.1 During the years of Machiventa’s incarnation the Urantia Melchizedek receivers functioned as eleven. When Machiventa considered that his mission as an emergency Son was finished, he signalized this fact to his eleven associates, and they immediately made ready the technique whereby he was to be released from the flesh and safely restored to his original Melchizedek status. And on the third day after his disappearance from Salem he appeared among his eleven fellows of the Urantia assignment and resumed his interrupted career as one of the planetary receivers of 606 of Satania.
2015 93:10.1 マキヴェンタの肉体化の数年間、ユランチアのメルキゼデク受託者は、11名で機能した。マキヴェンタが、非常時の息子としての任務を終えたと考えたとき、この事実を11名の仲間に信号を送ると、彼らはすぐに、彼が肉体から解放され安全に元のメルキゼデクの状態に戻る手段を整えた。また、シャレイムからの失踪後の3日目、マキヴェンタは、ユランチア配置の11名の仲間の間に現れ、サタニア606号の惑星受託者の1名として中断されている自分の生涯の仕事を再開した。
1955 93:10.2 Machiventa terminated his bestowal as a creature of flesh and blood just as suddenly and unceremoniously as he had begun it. Neither his appearance nor departure were accompanied by any unusual announcement or demonstration; neither resurrection roll call nor ending of planetary dispensation marked his appearance on Urantia; his was an emergency bestowal. But Machiventa did not end his sojourn in the flesh of human beings until he had been duly released by the Father Melchizedek and had been informed that his emergency bestowal had received the approval of the chief executive of Nebadon, Gabriel of Salvington.
2015 93:10.2 マキヴェンタは、それを始めたのと同じくらい突然に、出し抜けに生身の人間の生物としての贈与をを終えた。その出現にも出発にも何の異例の発表、あるいは実演も伴わなかった。マキヴェンタのユランチアへの出現は、復活点呼にも惑星の配剤の結末にも記されなかった。マキヴェンタの贈与は、非常時のものであった。しかしマキヴェンタは、父メルキゼデクが正式に発表するまで、それと非常時の贈与が、ネバドンの主要な経営者であるサルヴィントンのガブリエルの承認を受けたと知らされるまで人間の肉体での滞在を終えなかった。
1955 93:10.3 Machiventa Melchizedek continued to take a great interest in the affairs of the descendants of those men who had believed in his teachings when he was in the flesh. But the progeny of Abraham through Isaac as intermarried with the Kenites were the only line which long continued to nourish any clear concept of the Salem teachings.
2015 93:10.3 メルキゼデクのマキヴェンタは、肉体時代の自分の教えを信じた人間の子孫の事情に大きな関心を持ち続けた。しかしながら、ケニーテ人と結婚するアブラーハームからイシャークの子孫は、シャレイムの教えの明確な概念を長い間抱き続けた唯一の血統であった。
1955 93:10.4 This same Melchizedek continued to collaborate throughout the nineteen succeeding centuries with the many prophets and seers, thus endeavoring to keep alive the truths of Salem until the fullness of the time for Michael’s appearance on earth.
2015 93:10.4 この同じメルキゼデクは、続く19世紀に渡って多くの予言者と占い師と共働し続け、このように、例として地球へのミカエルの出現の予定の時までシャレイムの真実を生かし続ける努力をした。
1955 93:10.5 Machiventa continued as a planetary receiver up to the times of the triumph of Michael on Urantia. Subsequently, he was attached to the Urantia service on Jerusem as one of the four and twenty directors, only just recently having been elevated to the position of personal ambassador on Jerusem of the Creator Son, bearing the title Vicegerent Planetary Prince of Urantia. It is our belief that, as long as Urantia remains an inhabited planet, Machiventa Melchizedek will not be fully returned to the duties of his order of sonship but will remain, speaking in the terms of time, forever a planetary minister representing Christ Michael.
2015 93:10.5 マキヴェンタは、ユランチアのミカエルの勝利の時代まで惑星の受託者として続いた。次に、かれは、24名の管理者の1名としてジェルーセムにおけるユランチア奉仕に配属され、ユランチアの惑星王子の代理の称号を携えて、つい最近創造者の息子のジェルーセムの個人的大使の地位に登用された。ユランチアが棲息惑星のままである限り、メルキゼデクのマキヴェンタは、息子の身分に関する命令義務に完全に返されるというわけではないが、時間の観点から言えば、いつまでも惑星聖職者であるキリスト・ミカエルの代理をするというのが我々の信じるところである。
1955 93:10.6 As his was an emergency bestowal on Urantia, it does not appear from the records what Machiventa’s future may be. It may develop that the Melchizedek corps of Nebadon have sustained the permanent loss of one of their number. Recent rulings handed down from the Most Highs of Edentia, and later confirmed by the Ancients of Days of Uversa, strongly suggest that this bestowal Melchizedek is destined to take the place of the fallen Planetary Prince, Caligastia. If our conjectures in this respect are correct, it is altogether possible that Machiventa Melchizedek may again appear in person on Urantia and in some modified manner resume the role of the dethroned Planetary Prince, or else appear on earth to function as vicegerent Planetary Prince representing Christ Michael, who now actually holds the title of Planetary Prince of Urantia. While it is far from clear to us as to what Machiventa’s destiny may be, nevertheless, events which have so recently taken place strongly suggest that the foregoing conjectures are probably not far from the truth.
2015 93:10.6 彼の贈与は、ユランチアの非常時のものであり、マキヴェンタの将来がいかなるものかは、記録には現れていない。ネバドンのメルキゼデク軍団は、その集団の1つの永久的損失を被ってしまうということになるかもしれない。エデンチアのいと高きものが言い渡し、その後ユヴァーサの高齢者達が承認した最近の判決は、この贈与のメルキゼデクが、堕落した惑星王子カリガスティアに代わる運命にあることを強く示している。我々の憶説が、この点で正しいならば、ユランチアに再び本人自らが現れ、何らかの変更された方法で廃位の惑星王子の役割を再開するか、さもなくば、メルキゼデクのマキヴェンタは、現在、実際にユランチアの惑星王子の肩書きを保持するキリスト・ミカエルを代理する惑星王子の代理として機能するために地球に登場することが全く可能である。我々にはマキヴェンタの運命が何であるかに関し、て決して明確ではないが、それにもかかわらず、つい最近起こった出来事は、前述の憶説がおそらく真実からは遠くないことを強く示している。
1955 93:10.7 We well understand how, by his triumph on Urantia, Michael became the successor of both Caligastia and Adam; how he became the planetary Prince of Peace and the second Adam. And now we behold the conferring upon this Melchizedek of the title Vicegerent Planetary Prince of Urantia. Will he also be constituted Vicegerent Material Son of Urantia? Or is there a possibility that an unexpected and unprecedented event is to take place, the sometime return to the planet of Adam and Eve or certain of their progeny as representatives of Michael with the titles vicegerents of the second Adam of Urantia?
1955 93:10.8 And all these speculations associated with the certainty of future appearances of both Magisterial and Trinity Teacher Sons, in conjunction with the explicit promise of the Creator Son to return sometime, make Urantia a planet of future uncertainty and render it one of the most interesting and intriguing spheres in all the universe of Nebadon. It is altogether possible that, in some future age when Urantia is approaching the era of light and life, after the affairs of the Lucifer rebellion and the Caligastia secession have been finally adjudicated, we may witness the presence on Urantia, simultaneously, of Machiventa, Adam, Eve, and Christ Michael, as well as either a Magisterial Son or even Trinity Teacher Sons.
2015 93:10.8 権威ある息子と三位一体の教師たる息子の両方の将来の出現の確実性に関連したこれらのすべての思惑は、創造者の息子のいつの日かの帰還の明白な約束に関して、ユランチアを将来が不安定な惑星にし、ネバドンの全宇宙の中で最も興味深く、好奇心をそそる球体の1つにしている。後のいつの世にか、ユランチアが光と生命の時代に近づくとき、ルーキフェーレンスの反逆とカリガスティア脱退問題が、最終的に裁かれた後に、われわれが、行政長官の息子か、または三位一体の教師たる息子はもちろん、同時にマキヴェンタ、アダーム、ハヴァー、キリスト・ミカエルのユランチア臨場を目撃することは、全く可能なのである。
1955 93:10.9 It has long been the opinion of our order that Machiventa’s presence on the Jerusem corps of Urantia directors, the four and twenty counselors, is sufficient evidence to warrant the belief that he is destined to follow the mortals of Urantia on through the universe scheme of progression and ascension even to the Paradise Corps of the Finality. We know that Adam and Eve are thus destined to accompany their earth fellows on the Paradise adventure when Urantia has become settled in light and life.
2015 93:10.9 ユランチア管理者であるジェルーセム軍団、つまり24名の相談役のマキヴェンタの在籍は、ユランチアの死すべき者に宇宙計画の前進と上昇に、楽園の終成者軍団にさえずっとついていく運命にあるという信念の保証に十分な証拠であるというのが、長い間の我々の系列に関しての意見である。我々は、アダームとハヴァーが、ユランチアが光と生命に定着してしまうとき、楽園の冒険において地球の仲間に同伴する運命にあるということを知っている。
1955 93:10.10 Less than a thousand years ago this same Machiventa Melchizedek, the onetime sage of Salem, was invisibly present on Urantia for a period of one hundred years, acting as resident governor general of the planet; and if the present system of directing planetary affairs should continue, he will be due to return in the same capacity in a little over one thousand years.
2015 93:10.10 この同じメルキゼデクのマキヴェンタ、シャレイムのかつての賢人は、1,000年もたたない間気づかれずに100年間ユランチアに存在し、惑星の居住総督として務めた。そして、惑星の業務を指示する現体制が続くとすれば、彼は1,000年あまりのうちに、同じ地位で戻ることになるであろう。
1955 93:10.11 This is the story of Machiventa Melchizedek, one of the most unique of all characters ever to become connected with the history of Urantia and a personality who may be destined to play an important role in the future experience of your irregular and unusual world.
2015 93:10.11 これは、不規則で風変わりなあなた方の世界の今後の経験において重要な役割を果たすように運命づけられているかもしれないユランチアの歴史と人格に関連づけられるようになるメルキゼデクのマキヴェンタについての、これまでのすべての存在体の中の最も類まれなものについての話である。
1955 93:10.12 [Presented by a Melchizedek of Nebadon.]
2015 93:10.12 [ネバドンのメルキゼデクによる提示]
¶ 参照
¶ 聖書
- ↑ 93:2.1 メルキゼデク: ヘブ 7:3. 至高の司祭、メルキゼデク: 創 14:18-20.
- ↑ 93:2.3 最も高い神: 詩 7:17; 詩 9:2; 詩 46:4; 詩 78:17,35,56; 詩 82:6; 詩 91:1,9; 詩 92:1,8; イザ 14:14; 哀 3:35,38; 民 24:16; ダニ 3:26; ダニ 4:2,17,24-25,32; ダニ 4:32; ダニ 5:18,21; ダニ 7:18,22,25,27; ホセ 7:16; ホセ 11:7; 申 32:8; マルコ 5:7; ルカ 8:28; 使徒 7:48; 使徒 16:17; ヘブ 7:1; マナ 1:7; サム下 22:14. 最も高い神 (El Elyon): 創 14:18-20,22.
- ↑ 93:2.4 メルキゼデクの別名: 創 14:18; 詩 110:4; ヘブ 5:6; ヘブ 7:1-3.
- ↑ 93:2.6 メルキゼデクの体: ヘブ 7:3.
- ↑ 93:3.1 什分の一制度: 創 14:20; 創 28:22; 代下 31:5-6,12; レビ 27:30-32; マラ 3:8-10.
- ↑ 93:3.2 El Elyon、最も高い: 創 14:18-20; ヘブ 7:1.
- ↑ 93:3.2 最高: 創 14:18-20,22; 詩 7:17; 詩 9:2; 詩 46:4; 詩 78:17,35,56; 詩 82:6; 詩 91:1,9; 詩 92:1,8; イザ 14:14; 哀 3:35,38; 民 24:16; ダニ 3:26; ダニ 4:2,17,24-25,32; ダニ 4:32; ダニ 5:18,21; ダニ 7:18,22,25,27; ホセ 7:16; ホセ 11:7; 申 32:8; マルコ 5:7; ルカ 8:28; 使徒 7:48; 使徒 16:17; ヘブ 7:1; マナ 1:7; サム下 22:14.
- ↑ 93:3.4 男性の王国ではほとんどの高値が支配します。: ダニ 4:17,25,32; ダニ 5:21.
- ↑ 93:3.7 メルキゼデクのように、永遠に司祭: 詩 110:4; ヘブ 5:6,10; ヘブ 6:20; ヘブ 7:11,17,21.
- ↑ 93:4.5 正義のために数えられた: 創 15:6; 詩 106:31; ロマ 4:3,5; ガラ 3:6; ヤコ 2:23.
- ↑ 93:4.14 犠牲への信念: 創 15:9-10; 創 22:2-13; 創 31:54.
- ↑ 93:4.14 セイラムの王、メルキゼデク: 創 14:18ff.
- ↑ 93:5.1 選ばれた人々: 王上 3:8; 代上 17:21-22; 詩 33:12; 詩 105:6,43; 詩 135:4; イザ 41:8-9; イザ 43:20-21; イザ 44:1; 申 7:6; 申 14:2.
- ↑ 93:5.5 テラの死: 創 11:32.
- ↑ 93:5.5 セーラムに来て、真実を聞く: 創 12:1-2.
- ↑ 93:5.5 ロトとエイブラムからセーラムへ: 創 12:4-5.
- ↑ 93:5.6 アブラム到着: 創 12:8.
- ↑ 93:5.7 エジプトへの旅: 創 12:10.
- ↑ 93:5.7 良い関係: 創 12:16; 創 13:1-2.
- ↑ 93:5.9 ソドムへのロト: 創 13:5-12.
- ↑ 93:5.11 アブラムからヘブロン: 創 13:18.
- ↑ 93:5.12 キングスキャプチャロット: 創 14:8-12.
- ↑ 93:5.12 エイブラムがキングスを敗走: 創 14:13-16.
- ↑ 93:5.13 メルキゼデクにアブラムの十分の一: 創 14:18-20; ヘブ 7:2.
- ↑ 93:6.1 相続人が気になる: 創 15:1-3.
- ↑ 93:6.3 コヴナント: 星を見上げて: 創 13:14-17; 創 15:4-5; 創 17:1-9.
- ↑ 93:6.3 信仰は義として彼に認められた: 創 15:6.
- ↑ 93:6.3 カナンで種を予言: 創 15:15-16,18-21. エジプトでの滞在を予告: 創 15:12-14.
- ↑ 93:6.5 イサクの誕生: 創 15:2-4; 創 17:4-7,16-21; 創 18:10-14; 創 21:1-8.
- ↑ 93:6.5 正式な契約: 創 17:10-12,23-27.
- ↑ 93:6.5 名前をエイブラハムに変更: 創 17:5.
- ↑ 93:6.6 割礼: 創 17:10-13.
- ↑ 93:6.7 3 つの天体: 創 18:1-16.
- ↑ 93:6.7 事実と神話: 創 18:16-33; 創 19:1-29.
- ↑ 93:9.2 旅南: 創 20:1.
- ↑ 93:9.3 アブラハムは臆病を示します: 創 12:11-20; 創 20:2-14.
- ↑ 93:9.3 アビメレクに連れ去られたサラ: 創 20:2.
- ↑ 93:9.4 条約: 創 21:22-32.
- ↑ 93:9.4 迷信: 創 22:1-2.
- ↑ 93:9.4 ヘブロンに戻る: 創 23:2,17-20.
- ↑ 93:9.4 アイザックを妻にした: 創 24:2-4,9; 創 24:36-38,51.
- ↑ 93:9.4 アブラハムの死: 創 25:8.
- ↑ 93:9.5 ドリーマー: 創 37:19.
- ↑ 93:9.5 行政官: 創 41:41.
- ↑ 93:9.7 メルキゼデクとの会話: 創 12:7; 創 13:14; 創 15:1,4,7; 創 16:9-13; 創 17:1-22; 創 18:1,9-10,13; 創 18:17,20,23.
- ↑ 93:9.7 主の天使: 創 16:7,9-11; 創 22:11,15.
- ↑ 93:9.8 ケトゥラは妻ではありませんでした: 創 25:1; 代上 1:32.
- ↑ 93:9.8 アイザックの遺産: 創 25:5.
- ↑ 93:9.8 アブラハムの年齢: 創 17:1,17; 創 18:11; 創 21:2,5; 創 24:1; 創 25:7-8.
- ↑ 93:9.8 サラの年齢: 創 17:17; 創 18:11; 創 23:1.
- ↑ 93:9.8 アイザックの奇跡的な誕生: 創 17:16-17; 創 18:10-12; 創 21:1-8.
- ↑ 93:9.9 記録漏れ: 創 14:18-20; ヘブ 7:1-2.
- ↑ 93:9.11 平和の王、両親なし: ヘブ 7:1-3.
- ↑ 93:9.11 永遠の大臣: 詩 110:4; ヘブ 5:6,20; ヘブ 6:20; ヘブ 7:17,21. メルキゼデクの注文後: ヘブ 5:10; ヘブ 7:11.
- ↑ 93:10.7 平和の王子: イザ 9:6.
- ↑ 93:10.7 第二のアダム: 一コリ 15:45-47.
¶ 
その他の書籍
- ↑ 93:6.5 93:6.5: Qur'an, ---, 章 37, p. v103