URANTIA RAAMAT - 122. Kiri. Jeesuse sünd ja imikuiga

(UF-EST-001-2010-1)

URANTIA RAAMAT   

IV OSA: Jeesuse elu ja Õpetused



122. Kiri. Jeesuse sünd ja imikuiga

Paper 122 : Birth and Infancy of Jesus

VAEVALT on võimalik ammendavalt selgitada neid paljusid põhjusi, mis viisid Palestiina valimisele Miikaeli annetumise maaks, ja eriti just seda, miks valiti selle Jumala Poja otseseks ilmumispaigaks Urantial Joosepi ja Maarja perekond.

122:0.1 (1344.1) IT WILL hardly be possible fully to explain the many reasons which led to the selection of Palestine as the land for Michael’s bestowal, and especially as to just why the family of Joseph and Mary should have been chosen as the immediate setting for the appearance of this Son of God on Urantia.

Olles uurinud koos Gabrieliga Melkisedekite koostatud eriaruannet isoleeritud maailmade seisundist, valis Miikael lõpuks Urantia planeediks, millel oma lõplik annetumine teoks teha. Selle otsuse järel külastas Gabriel isiklikult Urantiat ja pärast inimrühmadega tutvumist ning selle maailma ja tema rahvaste vaimsete, intellektuaalsete, rassiliste ja geograafiliste iseärasuste uurimist otsustas ta, et heebrealastel on suhtelisi eeliseid, millega oleks põhjendatav nende valimine annetumisrahvaks. Kui Miikael oli selle otsuse heaks kiitnud, nimetas Gabriel universumiisiksuste kõrgemate klasside seast kaheteistkümneliikmelise Pereelu Komisjoni ja lähetas selle Urantiale, tehes komisjonile ülesandeks uurida juutide perekonnaelu. Kui komisjon lõpetas töö, saabus Gabriel isiklikult Urantiale ja võttis vastu aruande, milles nimetati kolme võimalikku abielupaari, kes olid komisjoni arvates Miikaeli kavatsetavaks kehastumiseks võrdselt sobivad annetumisperekonnad.

122:0.2 (1344.2) After a study of the special report on the status of segregated worlds prepared by the Melchizedeks, in counsel with Gabriel, Michael finally chose Urantia as the planet whereon to enact his final bestowal. Subsequent to this decision Gabriel made a personal visit to Urantia, and, as a result of his study of human groups and his survey of the spiritual, intellectual, racial, and geographic features of the world and its peoples, he decided that the Hebrews possessed those relative advantages which warranted their selection as the bestowal race. Upon Michael’s approval of this decision, Gabriel appointed and dispatched to Urantia the Family Commission of Twelve — selected from among the higher orders of universe personalities — which was intrusted with the task of making an investigation of Jewish family life. When this commission ended its labors, Gabriel was present on Urantia and received the report nominating three prospective unions as being, in the opinion of the commission, equally favorable as bestowal families for Michael’s projected incarnation.

Kolmest nimetatud paarist valis Gabriel isiklikult välja Joosepi ja Maarja ning ilmus seejärel isiklikult Maarjale, teatades talle rõõmsa uudise, et ta on valitud annetumislapse maiseks emaks.

122:0.3 (1344.3) From the three couples nominated, Gabriel made the personal choice of Joseph and Mary, subsequently making his personal appearance to Mary, at which time he imparted to her the glad tidings that she had been selected to become the earth mother of the bestowal child.

1. Joosep ja Maarja

1. Joseph and Mary

Jeesuse (Joosua ben Joosepi) inimesest isa Joosep oli heebrealane heebrealaste seast, ehkki kandis endas ka palju mittejuudilikke rassitüvesid, mida tema esivanemate naisliinid olid aja jooksul tema sugupuusse lisanud. Jeesuse isa esivanemad pärinesid Aabrahami ajast ja selle auväärse patriarhi kaudu veelgi varasematest pärivusliinidest, mis viisid sumerite ja nodiitideni ning iidse sinise inimese lõunapoolsete hõimude kaudu Andonini ja Fontani. Taavet ja Saalomon Joosepi esivanemate otseliini ei kuulunud, samuti ei pärinenud Joosepi sugupuu otse Aadamast. Joosepi otsesed esiisad olid meistrimehed — ehitajad, puusepad, müürsepad ja sepad. Joosep ise oli puusepp ja hiljem iseseisev ettevõtja. Tema perekonnaliinis leidus eredaid ja üllaid lihtrahva esindajaid, aeg-ajalt ka ebatavalisi inimesi, kes paistsid silma seoses religiooni arenguga Urantial.

122:1.1 (1344.4) Joseph, the human father of Jesus (Joshua ben Joseph), was a Hebrew of the Hebrews, albeit he carried many non-Jewish racial strains which had been added to his ancestral tree from time to time by the female lines of his progenitors. The ancestry of the father of Jesus went back to the days of Abraham and through this venerable patriarch to the earlier lines of inheritance leading to the Sumerians and Nodites and, through the southern tribes of the ancient blue man, to Andon and Fonta. David and Solomon were not in the direct line of Joseph’s ancestry, neither did Joseph’s lineage go directly back to Adam. Joseph’s immediate ancestors were mechanics — builders, carpenters, masons, and smiths. Joseph himself was a carpenter and later a contractor. His family belonged to a long and illustrious line of the nobility of the common people, accentuated ever and anon by the appearance of unusual individuals who had distinguished themselves in connection with the evolution of religion on Urantia.

Jeesuse maine ema Maarja põlvnes ainulaadsete esivanemate iidsest soost, kuhu oli kuulunud palju Urantia rasside ajaloo kõige tähelepanuväärsemaid naisi. Kuigi Maarja oli oma aja ja põlvkonna tavaline naine, üsna hariliku loomuga, teadis ta oma esivanemate seast mitmeid tuntud naisi nagu Annon, Taamar, Rutt, Batseba, Ansie, Kloe, Eeva, Enta ja Ratta. Ühelgi teisel juudi naisel polnud tol ajal värvikamat ega soodsama algusega esivanemate liini. Maarja nagu ka Joosepi esivanemate seas olid ülekaalus tugevad, kuid tavalised inimesed, kelle hulgas tuli aeg-ajalt ette arvukaid tsivilisatsiooni ja religiooni arengus silma paistnud isiksusi. Rassi seisukohalt pole Maarjat kuigi õige juuditariks pidada. Kultuuri ja uskumuse poolest oli ta juut, kuid pärilikelt joontelt olid temas pigem segunenud süüria, hetiidi, foiniikia, kreeka ja egiptuse tüvikonnad ning tema rassipärand oli mitmekesisem kui Joosepil.

122:1.2 (1345.1) Mary, the earth mother of Jesus, was a descendant of a long line of unique ancestors embracing many of the most remarkable women in the racial history of Urantia. Although Mary was an average woman of her day and generation, possessing a fairly normal temperament, she reckoned among her ancestors such well-known women as Annon, Tamar, Ruth, Bathsheba, Ansie, Cloa, Eve, Enta, and Ratta. No Jewish woman of that day had a more illustrious lineage of common progenitors or one extending back to more auspicious beginnings. Mary’s ancestry, like Joseph’s, was characterized by the predominance of strong but average individuals, relieved now and then by numerous outstanding personalities in the march of civilization and the progressive evolution of religion. Racially considered, it is hardly proper to regard Mary as a Jewess. In culture and belief she was a Jew, but in hereditary endowment she was more a composite of Syrian, Hittite, Phoenician, Greek, and Egyptian stocks, her racial inheritance being more general than that of Joseph.

Kõigist Miikaeli kavandatava annetumise ajal Palestiinas elanud abielupaaridest olid Joosepil ja Maarjal kõige soodsamalt kombineerunud rassisidemed ja keskmisest kõrgemad isiksuseomadused. Miikael kavatses ilmuda maa peale tavalise inimesena, et lihtrahvas võiks temast aru saada ja teda vastu võtta, seepärast valiski Gabriel annetumisvanemateks just Joosepi ja Maarja.

122:1.3 (1345.2) Of all couples living in Palestine at about the time of Michael’s projected bestowal, Joseph and Mary possessed the most ideal combination of widespread racial connections and superior average of personality endowments. It was the plan of Michael to appear on earth as an average man, that the common people might understand him and receive him; wherefore Gabriel selected just such persons as Joseph and Mary to become the bestowal parents.

2. Gabriel ilmub Eliisabetile

2. Gabriel Appears to Elizabeth

Jeesuse elutööd Urantial alustas tegelikult Ristija Johannes. Johannese isa Sakarias kuulus juudi preesterkonda ja tema ema Eliisabet kuulus Jeesuse ema Maarjaga samasse suurde hõimurühma, kuid jõukamasse harusse. Sakarias ja Eliisabet olid olnud juba palju aastaid abielus, kuid lastetud.

122:2.1 (1345.3) Jesus’ lifework on Urantia was really begun by John the Baptist. Zacharias, John’s father, belonged to the Jewish priesthood, while his mother, Elizabeth, was a member of the more prosperous branch of the same large family group to which Mary the mother of Jesus also belonged. Zacharias and Elizabeth, though they had been married many years, were childless.

Aastal 8 eKr, juunikuu lõpus, ligikaudu kolm kuud pärast Joosepi ja Maarja abiellumist, ilmus ühel keskpäeval Eliisabetile Gabriel, samuti nagu ta hiljem Maarjale oma kohalviibimisest teada andis. Gabriel lausus:

122:2.2 (1345.4) It was late in the month of June, 8 B.C., about three months after the marriage of Joseph and Mary, that Gabriel appeared to Elizabeth at noontide one day, just as he later made his presence known to Mary. Said Gabriel:

„Sel ajal kui sinu mees Sakarias seisab Jeruusalemmas altari ees ja kokkutulnud inimesed palvetavad vabastaja saabumise eest, tulin mina, Gabriel, sulle teatama, et sa sünnitad peagi poja, kellest saab selle jumaliku õpetaja eelkäija, ja te panete oma pojale nimeks Johannes. Ta kasvab üles, pühendununa teie Issandale Jumalale, ja kui ta täiskasvanuks saab, siis rõõmustab ta teie südant, sest pöörab palju hingi Jumala poole ja kuulutab ette teie rahva hingetervendaja ja kogu inimkonna vaimse vabastaja saabumist. Sinu sugulane Maarja saab selle tõotatud lapse emaks ja ma ilmun ka temale.”

122:2.3 (1345.5) “While your husband, Zacharias, stands before the altar in Jerusalem, and while the assembled people pray for the coming of a deliverer, I, Gabriel, have come to announce that you will shortly bear a son who shall be the forerunner of this divine teacher, and you shall call your son John. He will grow up dedicated to the Lord your God, and when he has come to full years, he will gladden your heart because he will turn many souls to God, and he will also proclaim the coming of the soul-healer of your people and the spirit-liberator of all mankind. Your kinswoman Mary shall be the mother of this child of promise, and I will also appear to her.”

See nägemus kohutas Eliisabetti väga. Kui Gabriel oli lahkunud, mõtles ta endamisi sellest kogemusest ja arutles kaua majesteetliku külalise ütluste üle, kuid rääkis ilmutusest vaid oma abikaasale ja järgmise aasta veebruari algul Maarjat külastades ka temale.

122:2.4 (1345.6) This vision greatly frightened Elizabeth. After Gabriel’s departure she turned this experience over in her mind, long pondering the sayings of the majestic visitor, but did not speak of the revelation to anyone save her husband until her subsequent visit with Mary in early February of the following year.

Viis kuud hoidis Eliisabet oma saladust aga ainult enda teada. Kui Sakarias kuulis Gabrieli külaskäigust, oli ta väga skeptiline ja kahtles nädalate kaupa kogu selles kogemuses, nõustudes pooleldi uskuma Gabrieli külaskäiku oma naise juurde alles siis, kui polnud enam kahtlust, et naine ootab last. Sakarias oli Eliisabeti eelseisva emakssaamise üle suures hämmingus, kuid vaatamata oma kõrgele vanusele ei kahelnud naise aususes. Alles umbes kuus nädalat enne Johannese sündi, pärast üht muljetavaldavat unenägu, veendus Sakarias täielikult, et Eliisabet saab emaks tõotatud pojale, kes peab valmistama teed ette messia tulekuks.

122:2.5 (1345.7) For five months, however, Elizabeth withheld her secret even from her husband. Upon her disclosure of the story of Gabriel’s visit, Zacharias was very skeptical and for weeks doubted the entire experience, only consenting halfheartedly to believe in Gabriel’s visit to his wife when he could no longer question that she was expectant with child. Zacharias was very much perplexed regarding the prospective motherhood of Elizabeth, but he did not doubt the integrity of his wife, notwithstanding his own advanced age. It was not until about six weeks before John’s birth that Zacharias, as the result of an impressive dream, became fully convinced that Elizabeth was to become the mother of a son of destiny, one who was to prepare the way for the coming of the Messiah.

Maarjale ilmus Gabriel 8. a eKr novembri keskpaigas, kui ta oma kodus Naatsaretis tööd tegi. Hiljem, kui Maarja teadis juba ilma igasuguse kahtluseta, et ta emaks saab, veenis ta Joosepit, et see lubaks tal reisida Jeruusalemmast kuue kilomeetri kaugusel läänes mägedes asuvasse Juuda linna, et külastada Eliisabetti. Gabriel oli teatanud tulevastele emadele, et ilmub neile mõlemale. Muidugi soovisid nad teineteisega kohtuda, kogemusi vahetada ja rääkida oma poegade tõenäolisest tulevikust. Maarja jäi oma kauge nõbu juurde kolmeks nädalaks. Eliisabet aitas tugevdada Maarja usku nägemusse Gabrielist, nii et too oli koju tagasi pöördudes veelgi enam pühendunud kutsumusele saada emaks tõotatud lapsele, keda ta pidi peagi maailmale tutvustama abitu imikuna, oma maailma tavalise lapsena.

122:2.6 (1346.1) Gabriel appeared to Mary about the middle of November, 8 B.C., while she was at work in her Nazareth home. Later on, after Mary knew without doubt that she was to become a mother, she persuaded Joseph to let her journey to the City of Judah, four miles west of Jerusalem, in the hills, to visit Elizabeth. Gabriel had informed each of these mothers-to-be of his appearance to the other. Naturally they were anxious to get together, compare experiences, and talk over the probable futures of their sons. Mary remained with her distant cousin for three weeks. Elizabeth did much to strengthen Mary’s faith in the vision of Gabriel, so that she returned home more fully dedicated to the call to mother the child of destiny whom she was so soon to present to the world as a helpless babe, an average and normal infant of the realm.

Johannes sündis Juuda linnas 25. märtsil 7. a eKr. Sakarias ja Eliisabet rõõmustasid väga, kui said aru, et neile oli sündinud poeg, keda Gabriel oli neile tõotanud, ja kui nad kuuendal päeval lapse ümberlõikamisele andsid, ristisid nad ta ametlikult Johanneseks, nagu neil oli kästud teha. Üks Sakariase nõbudest oli juba asunud Naatsaretti teele, viima Eliisabetilt Maarjale sõnumit, et tal oli sündinud poeg ning et tema nimeks saab Johannes.

122:2.7 (1346.2) John was born in the City of Judah, March 25, 7 B.C. Zacharias and Elizabeth rejoiced greatly in the realization that a son had come to them as Gabriel had promised, and when on the eighth day they presented the child for circumcision, they formally christened him John, as they had been directed aforetime. Already had a nephew of Zacharias departed for Nazareth, carrying the message of Elizabeth to Mary proclaiming that a son had been born to her and that his name was to be John.

Johannese vanemad sisendasid poisile juba varasest lapsepõlvest saadik mõtet, et temast saab suureks saades vaimne juht ja usuõpetaja. Ning Johannese süda oli nendele nii sisenduslikele seemnetele vastuvõtlik pinnas. Lapsena viibis ta sageli isa jumalateenistuste ajal templis ja kõik, mida ta nägi, jättis talle sügava mulje.

122:2.8 (1346.3) From his earliest infancy John was judiciously impressed by his parents with the idea that he was to grow up to become a spiritual leader and religious teacher. And the soil of John’s heart was ever responsive to the sowing of such suggestive seeds. Even as a child he was found frequently at the temple during the seasons of his father’s service, and he was tremendously impressed with the significance of all that he saw.

3. Gabrieli teade Maarjale

3. Gabriel’s Announcement to Mary

Ühel õhtul pärast päikeseloojangut ja enne Joosepi kojutulekut ilmus Maarja kõrvale madala kivilaua äärde Gabriel ning kui naine oli meelerahu tagasi saanud, ütles: „Mind saatis minu Meister, keda sa peagi armastama ja üles kasvatama hakkad. Toon sulle, Maarja, rõõmsaid uudiseid, kui teatan sulle, et sinu rasedus on taevast ette määratud ning et kui su aeg täis saab, sünnib sul poeg. Sa annad talle nimeks Joosua ning ta juhatab sisse taevariigi maa peal ja inimeste seas. Ära kõnele sellest kellelegi peale Joosepi ja oma sugulase Eliisabeti, kellele ma samuti ilmusin ja kes sünnitab samuti peagi poja, kelle nimeks saab Johannes ja kes valmistab teed ette päästvaks sõnumiks, mida sinu poeg jõuliselt ja sügava veendumusega inimestele kuulutama hakkab. Ja ära kahtle mu sõnades, Maarja, sest see kodu on valitud tõotatud lapse surelikuks elupaigaks. Sinuga jääb minu õnnistus, Kõigekõrgemate vägevus annab sulle jõudu ja kogu maailma Issanda kaitse on sinu üle.”

122:3.1 (1346.4) One evening about sundown, before Joseph had returned home, Gabriel appeared to Mary by the side of a low stone table and, after she had recovered her composure, said: “I come at the bidding of one who is my Master and whom you shall love and nurture. To you, Mary, I bring glad tidings when I announce that the conception within you is ordained by heaven, and that in due time you will become the mother of a son; you shall call him Joshua, and he shall inaugurate the kingdom of heaven on earth and among men. Speak not of this matter save to Joseph and to Elizabeth, your kinswoman, to whom I have also appeared, and who shall presently also bear a son, whose name shall be John, and who will prepare the way for the message of deliverance which your son shall proclaim to men with great power and deep conviction. And doubt not my word, Mary, for this home has been chosen as the mortal habitat of the child of destiny. My benediction rests upon you, the power of the Most Highs will strengthen you, and the Lord of all the earth shall overshadow you.”

Maarja mõtles oma südames mitu nädalat endamisi selle külaskäigu üle, kuni teadis kindlalt, et ootab last, ning söandas alles siis neid ebatavalisi sündmusi oma abikaasale avaldada. Kui Joosep kõigest sellest kuulis, häiris see teda väga ja ta ei saanud palju öid magada, olgugi et ta Maarjat väga usaldas. Algul oli Joosepil Gabrieli külaskäigu suhtes kahtlusi. Ja kui ta juba peaaegu uskuma hakkas, et Maarja oli tõepoolest jumaliku sõnumitooja häält kuulnud ja tema kuju näinud, jäi ta meelde kahtlus selle kohta, kuidas see ometi võis võimalik olla. Kuidas saab inimolendite järglane olla jumalik tõotatud laps? Joosep suutis nende vastuoluliste mõtetega leppida alles siis, kui oli juba mitu nädalat selle üle mõelnud ja kui nad mõlemad Maarjaga jõudsid järeldusele, et neid oli valitud messia vanemateks, ehkki juudi kontseptsiooni koha selt ei pidanud oodatud vabastaja sugugi jumaliku loomuga olema. Olles sellele ülitähtsale järeldusele jõudnud, kiirustas Maarja Eliisabetti külastama.

122:3.2 (1346.5) Mary pondered this visitation secretly in her heart for many weeks until of a certainty she knew she was with child, before she dared to disclose these unusual events to her husband. When Joseph heard all about this, although he had great confidence in Mary, he was much troubled and could not sleep for many nights. At first Joseph had doubts about the Gabriel visitation. Then when he became well-nigh persuaded that Mary had really heard the voice and beheld the form of the divine messenger, he was torn in mind as he pondered how such things could be. How could the offspring of human beings be a child of divine destiny? Never could Joseph reconcile these conflicting ideas until, after several weeks of thought, both he and Mary reached the conclusion that they had been chosen to become the parents of the Messiah, though it had hardly been the Jewish concept that the expected deliverer was to be of divine nature. Upon arriving at this momentous conclusion, Mary hastened to depart for a visit with Elizabeth.

Tagasi tulles läks ta külla oma vanematele Joakimile ja Hannale. Tema kaks venda ja kaks õde ning tema vanemad suhtusid Jeesuse jumalikku missiooni alati väga skeptiliselt, kuigi nad ei teadnud tol ajal muidugi midagi Gabrieli külaskäigust. Maarja usaldas siiski oma õele Saloomele, et tema arvates on ta poeg määratud saama suureks õpetajaks.

122:3.3 (1347.1) Upon her return, Mary went to visit her parents, Joachim and Hannah. Her two brothers and two sisters, as well as her parents, were always very skeptical about the divine mission of Jesus, though, of course, at this time they knew nothing of the Gabriel visitation. But Mary did confide to her sister Salome that she thought her son was destined to become a great teacher.

Gabriel andis oma teate Maarjale järgmisel päeval pärast Jeesuse eostamist ning see oli kogu tõotatud lapse kandmise ja sünnitamise kogemuse ajal ainus üleinimlik sündmus.

122:3.4 (1347.2) Gabriel’s announcement to Mary was made the day following the conception of Jesus and was the only event of supernatural occurrence connected with her entire experience of carrying and bearing the child of promise.

4. Joosepi unenägu

4. Joseph’s Dream

Joosep leppis mõttega, et Maarjast saab erakordse lapse ema, alles siis, kui nägi väga mõjuvat unenägu. Selles unenäos ilmus talle särav taevane sõnumitooja ja ütles muuhulgas järgmist: „Joosep, ma ilmun Tema käsul, kes praegu kõrgel valitseb, ja mul on kästud sulle rääkida pojast, kelle Maarja sünnitab ja kellest saab maailmale suur valgus. Temas saab olema elu ja tema elu saab inimkonnale valguseks. Ta tuleb kõigepealt omaenda rahva juurde, kuid need ei taha teda vastu võtta; ent neile, kes tema vastu võtavad, ilmutab ta, et nad on Jumala lapsed.” Pärast seda kogemust ei kahelnud Joosep enam kunagi Maarja jutus Gabrieli külaskäigust ja tõotuses, et veel sündimata lapsest saab maailmale jumalik sõnumitooja.

122:4.1 (1347.3) Joseph did not become reconciled to the idea that Mary was to become the mother of an extraordinary child until after he had experienced a very impressive dream. In this dream a brilliant celestial messenger appeared to him and, among other things, said: “Joseph, I appear by command of Him who now reigns on high, and I am directed to instruct you concerning the son whom Mary shall bear, and who shall become a great light in the world. In him will be life, and his life shall become the light of mankind. He shall first come to his own people, but they will hardly receive him; but to as many as shall receive him to them will he reveal that they are the children of God.” After this experience Joseph never again wholly doubted Mary’s story of Gabriel’s visit and of the promise that the unborn child was to become a divine messenger to the world.

Kõigis neis järelevalvekülastustes ei räägitud midagi Taaveti kojast. Kunagi ei vihjatud, et Jeesus saab „juutide vabastajaks”, ei mainitud, et temast saab kauaoodatud messias. Jeesus ei olnud see messias, keda juudid olid oodanud, kuid ta oli maailma vabastaja. Tema missioon oli suunatud kõigile rassidele ja rahvastele, mitte ainult ühele rühmale.

122:4.2 (1347.4) In all these visitations nothing was said about the house of David. Nothing was ever intimated about Jesus’ becoming a “deliverer of the Jews,” not even that he was to be the long-expected Messiah. Jesus was not such a Messiah as the Jews had anticipated, but he was the world’s deliverer. His mission was to all races and peoples, not to any one group.

Joosep ei põlvnenud kuningas Taavetist. Maarja oli oma esivanemate kaudu Taavetiga rohkem seotud kui Joosep. Joosep käis küll Taaveti linnas Petlemmas Rooma rahvaloenduse ajal ennast kirja panemas, kuid tegi seda sellepärast, et ühe Joosepi isapoolse esivanema oli kuus põlve tagasi orvuna lapsendanud keegi Zadoc, kes põlvnes otseselt Taavetist; seega arvati ka Joosep „Taaveti kotta” kuuluvaks.

122:4.3 (1347.5) Joseph was not of the line of King David. Mary had more of the Davidic ancestry than Joseph. True, Joseph did go to the City of David, Bethlehem, to be registered for the Roman census, but that was because, six generations previously, Joseph’s paternal ancestor of that generation, being an orphan, was adopted by one Zadoc, who was a direct descendant of David; hence was Joseph also accounted as of the “house of David.”

Enamikku Vana Testamendi ettekuulutusi niinimetatud messiast hakati seostama Jeesusega alles kaua pärast tema maist elu. Heebrea prohvetid olid sajandeid kuulutanud vabastaja saabumist ja järjestikused põlvkonnad olid tõlgendanud seda kui ettekuulutust uue juutide valitseja kohta, kes asub Taaveti troonile ja hakkab kuulu järgi Moosese imelisel viisil rajama Palestiinas võimsat juutide riiki, mis on vaba igasugusest välismaisest ülemvõimust. Ja veel kord: heebrea pühakirjades sisalduvaid paljusid kujundlikke lõike on hiljem vääralt seostatud Jeesuse eluülesandega. Paljusid Vana Testamendi ütlusi moonutati nii, et need sobiksid pealtnäha Meistri maise elu mõne episoodiga. Jeesus ise eitas kord avalikult igasugust seost Taaveti kuningakojaga. Isegi tekst „neiu toob ilmale poja” sõnastati ümber tekstiks „neitsi toob ilmale poja”. Sama kehtib ka nii Joosepi kui Maarja põlvnemise kohta, mille kirjeldus koostati alles pärast Miikaeli maist elujärku. Paljudes neist sugupuudest sisaldub enamik Meistri esivanematest, kuid tervikuna pole need ehtsad ja neid ei saa tõesteks pidada. Jeesuse varased jüngrid alistusid liigagi sageli kiusatusele näidata, nagu täituksid nende Issanda ja Meistri elus kõik vanaaja prohvetite ettekuulutused.

122:4.4 (1347.6) Most of the so-called Messianic prophecies of the Old Testament were made to apply to Jesus long after his life had been lived on earth. For centuries the Hebrew prophets had proclaimed the coming of a deliverer, and these promises had been construed by successive generations as referring to a new Jewish ruler who would sit upon the throne of David and, by the reputed miraculous methods of Moses, proceed to establish the Jews in Palestine as a powerful nation, free from all foreign domination. Again, many figurative passages found throughout the Hebrew scriptures were subsequently misapplied to the life mission of Jesus. Many Old Testament sayings were so distorted as to appear to fit some episode of the Master’s earth life. Jesus himself onetime publicly denied any connection with the royal house of David. Even the passage, “a maiden shall bear a son,” was made to read, “a virgin shall bear a son.” This was also true of the many genealogies of both Joseph and Mary which were constructed subsequent to Michael’s career on earth. Many of these lineages contain much of the Master’s ancestry, but on the whole they are not genuine and may not be depended upon as factual. The early followers of Jesus all too often succumbed to the temptation to make all the olden prophetic utterances appear to find fulfillment in the life of their Lord and Master.

5. Jeesuse maised vanemad

5. Jesus’ Earth Parents

Joosep oli pehme loomuga mees, äärmiselt kohusetundlik ja igas suhtes ustav oma rahva usutraditsioonidele ja -tavadele. Ta rääkis vähe, kuid mõtles palju. Juudi rahva õnnetu saatus tegi teda väga kurvaks. Noorena oli ta oma kaheksa venna ja õe hulgas üsna rõõmsameelne olnud, kuid abielu algusaastatel (Jeesuse lapsepõlves) tekkis tal kergeid vaimse masenduse perioode. Ta meelelaad muutus tunduvalt rõõmsamaks vahetult pärast seda, kui tema tõus puusepast jõukaks ettevõtjaks oli perekonna majanduslikku olukorda parandanud, see toimus veidi aega enne tema enneaegset surma.

122:5.1 (1348.1) Joseph was a mild-mannered man, extremely conscientious, and in every way faithful to the religious conventions and practices of his people. He talked little but thought much. The sorry plight of the Jewish people caused Joseph much sadness. As a youth, among his eight brothers and sisters, he had been more cheerful, but in the earlier years of married life (during Jesus’ childhood) he was subject to periods of mild spiritual discouragement. These temperamental manifestations were greatly improved just before his untimely death and after the economic condition of his family had been enhanced by his advancement from the rank of carpenter to the role of a prosperous contractor.

Maarja oli hoopis teistsugune kui tema mees. Tavaliselt oli ta rõõmsameelne, vaid harva tujutu, ning mõjus alati elurõõmsana. Maarja väljendas vabalt ja sageli oma emotsioone ning teda ei nähtud kuni Joosepi ootamatu surmani kunagi kurvameelsena. Ning vaevalt oli ta sellest löögist toibunud, kui tal tuli tegemist teha oma vanima poja erakordsest, tema hämmastunud silmade all nii kiiresti avanevast elukäigust tulenevate murede ja kahtlustega. Ent kogu selle ebatavalise kogemuse jooksul jäi Maarja tasakaalukaks, julgeks ja õige arukaks, suheldes oma kummalise ja vähemõistetud esmasündinud pojaga ning tema ellujäänud vendade ja õdedega.

122:5.2 (1348.2) Mary’s temperament was quite opposite to that of her husband. She was usually cheerful, was very rarely downcast, and possessed an ever-sunny disposition. Mary indulged in free and frequent expression of her emotional feelings and was never observed to be sorrowful until after the sudden death of Joseph. And she had hardly recovered from this shock when she had thrust upon her the anxieties and questionings aroused by the extraordinary career of her eldest son, which was so rapidly unfolding before her astonished gaze. But throughout all this unusual experience Mary was composed, courageous, and fairly wise in her relationship with her strange and little-understood first-born son and his surviving brothers and sisters.

Jeesuse ebatavaline leebus ja imeline osavõtlik inimloomusest arusaamine pärinesid suures osas tema isalt; suure õpetajaande ja määratu võime tunda õiglast meelepaha päris ta oma emalt. Oma täiskasvanuelus oli Jeesus emotsionaalsetes reageeringutes mõnikord isa moodi mõtlik ja palveldav ning näis vahel kurvameelne, ent sagedamini oli ta ajendatud ema optimistlikust ja otsusekindlast meelelaadist. Üldiselt, kui Jeesus suureks kasvas ja täiskasvanuelus tähtsaid samme astus, kaldus jumaliku Poja elukäigus domineerima Maarja meelelaad. Mõnes mõttes olid Jeesuses segunenud mõlema vanema omadused; teisalt ilmnes temas ühe vanema jooni, mis vastandusid teise vanema omadele.

122:5.3 (1348.3) Jesus derived much of his unusual gentleness and marvelous sympathetic understanding of human nature from his father; he inherited his gift as a great teacher and his tremendous capacity for righteous indignation from his mother. In emotional reactions to his adult-life environment, Jesus was at one time like his father, meditative and worshipful, sometimes characterized by apparent sadness; but more often he drove forward in the manner of his mother’s optimistic and determined disposition. All in all, Mary’s temperament tended to dominate the career of the divine Son as he grew up and swung into the momentous strides of his adult life. In some particulars Jesus was a blending of his parents’ traits; in other respects he exhibited the traits of one in contrast with those of the other.

Joosepilt sai Jeesus range koolituse juudi tseremooniatavade alal ja heebrea pühakirjade ebatavaliselt hea tundmise; Maarjalt sai ta avarama vaatepunkti usuelule ja liberaalsema arusaama isiklikust vaimsest vabadusest.

122:5.4 (1348.4) From Joseph Jesus secured his strict training in the usages of the Jewish ceremonials and his unusual acquaintance with the Hebrew scriptures; from Mary he derived a broader viewpoint of religious life and a more liberal concept of personal spiritual freedom.

Nii Joosepi kui ka Maarja pere olid oma aja kohta hea haridusega. Joosepil ja Maarjal oli oma aja ja positsiooni kohta keskmisest tunduvalt kõrgem haridus. Mees oli mõtleja; naine oli kavandaja, oskuslik kohandaja ja vahetu elluviija. Joosep oli mustasilmne brünett, Maarja pruunisilmne ja peaaegu blond.

122:5.5 (1349.1) The families of both Joseph and Mary were well educated for their time. Joseph and Mary were educated far above the average for their day and station in life. He was a thinker; she was a planner, expert in adaptation and practical in immediate execution. Joseph was a black-eyed brunet; Mary, a brown-eyed well-nigh blond type.

Kui Joosep oleks kauem elanud, oleks ta kindlasti hakanud oma vanima poja jumalikku missiooni uskuma. Maarja kord uskus, kord jälle kahtles selles, teda mõjutasid väga tema teiste laste, tuttavate ja sugulaste seisukohad, kuid tema lõplikku hoiakut toetas alati mälestus Gabrieli ilmumisest kohe pärast lapse eostamist.

122:5.6 (1349.2) Had Joseph lived, he undoubtedly would have become a firm believer in the divine mission of his eldest son. Mary alternated between believing and doubting, being greatly influenced by the position taken by her other children and by her friends and relatives, but always was she steadied in her final attitude by the memory of Gabriel’s appearance to her immediately after the child was conceived.

Maarja oli meisterlik kangakuduja ja oskas tolleaegseid majapidamistöid tavalisest paremini, ta oli hea majapidaja ja suurepärane perenaine. Nii Joosep kui ka Maarja olid head õpetajad ning hoolitsesid selle eest, et nende lapsed tolleaegsel tasemel head õpetust saaksid.

122:5.7 (1349.3) Mary was an expert weaver and more than averagely skilled in most of the household arts of that day; she was a good housekeeper and a superior homemaker. Both Joseph and Mary were good teachers, and they saw to it that their children were well versed in the learning of that day.

Noorena töötas Joosep Maarja isa juures, tehes tema majale juurdeehitust, ja paar, kellele oli määratud saada Jeesuse vanemateks, saigi tegelikult lähemalt tuttavaks siis, kui Maarja tõi kord Joosepile lõunasöögi ajal kruusiga vett.

122:5.8 (1349.4) When Joseph was a young man, he was employed by Mary’s father in the work of building an addition to his house, and it was when Mary brought Joseph a cup of water, during a noontime meal, that the courtship of the pair who were destined to become the parents of Jesus really began.

Joosep ja Maarja abiellusid juudi kombe kohaselt Maarja kodus Naatsareti lähedal, kui Joosep oli kahekümne ühe aastane. Sellele abielule eelnes peaaegu kaks aastat kestnud tavaline lähem tutvus. Varsti pärast pulmi kolisid nad oma uude kodusse Naatsaretis, mille Joosep oli kahe venna abiga ehitanud. Maja asus kõrgendiku jalamil, mis nii kaunilt ümbruskonnale alla vaatas. Selles nende jaoks valmistatud kodus lootsid noored ja ootusärevad vanemad tõotatud lapse vastu võtta, aimamata, et see universumile ülitähtis sündmus toimub ajal, mil nad on kodust eemal, Juudamaal Petlemmas.

122:5.9 (1349.5) Joseph and Mary were married, in accordance with Jewish custom, at Mary’s home in the environs of Nazareth when Joseph was twenty-one years old. This marriage concluded a normal courtship of almost two years’ duration. Shortly thereafter they moved into their new home in Nazareth, which had been built by Joseph with the assistance of two of his brothers. The house was located near the foot of the near-by elevated land which so charmingly overlooked the surrounding countryside. In this home, especially prepared, these young and expectant parents had thought to welcome the child of promise, little realizing that this momentous event of a universe was to transpire while they would be absent from home in Bethlehem of Judea.

Suurem osa Joosepi perest hakkas Jeesuse õpetusi uskuma, kuid Maarja suguvõsast uskusid teda kuni tema lahkumiseni siit maailmast väga vähesed. Joosep kaldus pigem vaimse käsituse poole oodatud messiast, kuid Maarja ja tema suguvõsa, eriti ta isa, ootasid messiat kui ilmalikku vabastajat ja poliitilist valitsejat. Maarja esivanemad olid silma paistnud veidi enne seda tegutsenud Makkabi poolehoidjatena.

122:5.10 (1349.6) The larger part of Joseph’s family became believers in the teachings of Jesus, but very few of Mary’s people ever believed in him until after he departed from this world. Joseph leaned more toward the spiritual concept of the expected Messiah, but Mary and her family, especially her father, held to the idea of the Messiah as a temporal deliverer and political ruler. Mary’s ancestors had been prominently identified with the Maccabean activities of the then but recent times.

Joosep pooldas tuliselt juudi religiooni idapoolse ehk baabüloni suuna seisukohti; Maarja kaldus tugevasti seaduste ja prohvetite ettekuulutuste palju liberaalsema ning avarama läänepoolse ehk hellenistliku tõlgendamise poole.

122:5.11 (1349.7) Joseph held vigorously to the Eastern, or Babylonian, views of the Jewish religion; Mary leaned strongly toward the more liberal and broader Western, or Hellenistic, interpretation of the law and the prophets.

6. Kodu Naatsaretis

6. The Home at Nazareth

Jeesuse kodu oli üsna lähedal Naatsareti põhjaosas paiknevale kõrgele mäele, veidi maad eemal linna idaosas asuvast küla allikast. Jeesuse pere elas linna serval ja seepärast oli neil hea käia hiljem sagedasti maal jalutamas ja rännata läheduses asuva kõrgustiku tippu, mis oli kõrgeim kõigist Lõuna-Galilea mägedest, kui mitte arvestada Tabori mäeahelikku idas ja Naini mäge, mis oli ligikaudu niisama kõrge. Nende kodu asus selle mäe lõunapoolsest jalamist veidi kagu pool ja umbes poolel teel kõrgendiku jalami ja Naatsaretist Kaanasse suunduva tee vahel. Lisaks mäkke ronimisele jalutas Jeesus meeleldi kitsal teel, mis lookles mäe jalami ümber kirde suunas kuni tee ristumiseni Sepphorisse viiva maanteega.

122:6.1 (1349.8) The home of Jesus was not far from the high hill in the northerly part of Nazareth, some distance from the village spring, which was in the eastern section of the town. Jesus’ family dwelt in the outskirts of the city, and this made it all the easier for him subsequently to enjoy frequent strolls in the country and to make trips up to the top of this near-by highland, the highest of all the hills of southern Galilee save the Mount Tabor range to the east and the hill of Nain, which was about the same height. Their home was located a little to the south and east of the southern promontory of this hill and about midway between the base of this elevation and the road leading out of Nazareth toward Cana. Aside from climbing the hill, Jesus’ favorite stroll was to follow a narrow trail winding about the base of the hill in a northeasterly direction to a point where it joined the road to Sepphoris.

Joosepi ja Maarja kodu oli lameda katusega ühetoaline kiviehitis, mille kõrval asetses laut. Sisustuseks olid üks kivilaud, savinõud ning kivikeraamikast nõud ja potid, kangasteljed, lambialus, mitu väikest pinki ja matid kivipõrandal magamiseks. Tagaõues oli lauda juures varjualune, mille all oli ahi ja viljaveski. Seda tüüpi veskiga pidi töötama kahekesi — üks jahvatas ja teine pani teri sisse. Väikese poisina pani Jeesus sageli sellesse veskisse teri, samal ajal kui ta ema veskit ringi ajas.

122:6.2 (1350.1) The home of Joseph and Mary was a one-room stone structure with a flat roof and an adjoining building for housing the animals. The furniture consisted of a low stone table, earthenware and stone dishes and pots, a loom, a lampstand, several small stools, and mats for sleeping on the stone floor. In the back yard, near the animal annex, was the shelter which covered the oven and the mill for grinding grain. It required two persons to operate this type of mill, one to grind and another to feed the grain. As a small boy Jesus often fed grain to this mill while his mother turned the grinder.

Hilisematel aastatel, kui pere suurenes, kükitasid kõik süües pikendatud kivilaua ääres, võttes toitu ühisest anumast või potist. Talvel põles õhtusöögi ajal väike madal savilamp, mida täideti oliiviõliga. Pärast Marta sündi ehitas Joosep majale juurde suure ruumi, mida kasutati päeval puusepatöökojana ja öösel magamiseks.

122:6.3 (1350.2) In later years, as the family grew in size, they would all squat about the enlarged stone table to enjoy their meals, helping themselves from a common dish, or pot, of food. During the winter, at the evening meal the table would be lighted by a small, flat clay lamp, which was filled with olive oil. After the birth of Martha, Joseph built an addition to this house, a large room, which was used as a carpenter shop during the day and as a sleeping room at night.

7. Reis Petlemma

7. The Trip to Bethlehem

Kaheksandal aastal enne Kristust, märtsikuul (Joosepi ja Maarja abiellumiskuul) andis keiser Augustus korralduse kõik Rooma impeeriumi elanikud üle lugeda, et oleks võimalik maksustamist tõhustada. Juudid olid suhtunud igasugustesse katsetesse „rahvast lugeda” alati suure eelarvamusega ja see asjaolu koos Juudamaa kuninga Herodese tõsiste siseriiklike raskustega oli loendust juutide riigis aasta võrra edasi lükanud. Kogu Rooma riigis toimus loendus 8. a eKr, välja arvatud Herodese Palestiina kuningriigis, kus see toimus aasta hiljem, 7. a eKr.

122:7.1 (1350.3) In the month of March, 8 B.C. (the month Joseph and Mary were married), Caesar Augustus decreed that all inhabitants of the Roman Empire should be numbered, that a census should be made which could be used for effecting better taxation. The Jews had always been greatly prejudiced against any attempt to “number the people,” and this, in connection with the serious domestic difficulties of Herod, King of Judea, had conspired to cause the postponement of the taking of this census in the Jewish kingdom for one year. Throughout all the Roman Empire this census was registered in the year 8 B.C., except in the Palestinian kingdom of Herod, where it was taken in 7 B.C., one year later.

Maarjal ei olnud vaja minna ennast Petlemma kirja panema — Joosepil oli lubatud registreerida kogu oma pere —, kuid seiklushimulise ja otsusekindla inime sena soovis ta tingimata kaasa minna. Ta kartis üksi jääda, sest laps võis sündida Joosepi äraolekul, ja Petlemm ei olnud ka kaugel Juuda linnast, kus Maarja lootis võimaluse korral teha meeldiva külaskäigu oma sugulase Eliisabeti juurde.

122:7.2 (1350.4) It was not necessary that Mary should go to Bethlehem for enrollment — Joseph was authorized to register for his family — but Mary, being an adventurous and aggressive person, insisted on accompanying him. She feared being left alone lest the child be born while Joseph was away, and again, Bethlehem being not far from the City of Judah, Mary foresaw a possible pleasurable visit with her kinswoman Elizabeth.

Joosep lausa keelas Maarjal endaga kaasa tulla, kuid sellest polnud kasu; pakkides kolmeks-neljaks päevaks toitu kaasa, pani naine valmis topeltportsjonid ja valmistus ka ise reisiks. Ent enne tegelikku teeleasumist leppis Joosep Maarja kaasatulekuga ja nad lahkusid koidu ajal rõõmsalt Naatsaretist.

122:7.3 (1350.5) Joseph virtually forbade Mary to accompany him, but it was of no avail; when the food was packed for the trip of three or four days, she prepared double rations and made ready for the journey. But before they actually set forth, Joseph was reconciled to Mary’s going along, and they cheerfully departed from Nazareth at the break of day.

Joosep ja Maarja olid vaesed ning et neil oli koormakandjaks vaid üks loom, istus lapseootel Maarja koos toidumoonaga looma seljas, Joosep aga vedas looma ohjest. Kodu ehitamine ja sisustamine oli olnud Joosepile üsna kurnav, sest ta isa oli hiljuti invaliidistunud ja ta pidi ka oma vanemaid toetama. Nii asus see juudi abielupaar 18. augustil 7. a eKr oma tagasihoidlikust kodust varahommikul Petlemma poole teele.

122:7.4 (1350.6) Joseph and Mary were poor, and since they had only one beast of burden, Mary, being large with child, rode on the animal with the provisions while Joseph walked, leading the beast. The building and furnishing of a home had been a great drain on Joseph since he had also to contribute to the support of his parents, as his father had been recently disabled. And so this Jewish couple went forth from their humble home early on the morning of August 18, 7 B.C., on their journey to Bethlehem.

Nende reisi esimene päev viis neid Gilboa mäe eelmäestikku, kus nad veetsid Jordani jõe ääres lageda taeva all öö ja arutlesid palju selle üle, missugune poeg neile sünnib; Joosep lootis, et temast saab vaimne õpetaja, Maarja aga pooldas juudi messia, heebrea rahva vabastaja ideed.

122:7.5 (1351.1) Their first day of travel carried them around the foothills of Mount Gilboa, where they camped for the night by the river Jordan and engaged in many speculations as to what sort of a son would be born to them, Joseph adhering to the concept of a spiritual teacher and Mary holding to the idea of a Jewish Messiah, a deliverer of the Hebrew nation.

19. augusti selgel varahommikul olid Joosep ja Maarja jälle teel. Nad sõid lõunat Jordani jõe oru kohal kõrguva Sartaba mäe jalamil ja rändasid edasi, jõudes õhtuks Jeeriko linna, kus peatusid linnaserval ühes teeäärses võõrastemajas. Pärast õhtusööki ja pikki arutelusid roomlaste rõhumise, Herodese, rahvaloenduse ning Jeruusalemma ja Aleksandria kui kahe juudi hariduse ja kultuuri keskuse erinevate mõjude üle, jäid naatsaretlastest rändajad ööseks puhkama. 20. augusti varahommikul jätkasid nad teed ja jõudsid enne lõunat Jeruusalemma, külastasid seal templit ja liikusid edasi sihtkoha poole, jõudes pärast lõunat Petlemma.

122:7.6 (1351.2) Bright and early the morning of August 19, Joseph and Mary were again on their way. They partook of their noontide meal at the foot of Mount Sartaba, overlooking the Jordan valley, and journeyed on, making Jericho for the night, where they stopped at an inn on the highway in the outskirts of the city. Following the evening meal and after much discussion concerning the oppressiveness of Roman rule, Herod, the census enrollment, and the comparative influence of Jerusalem and Alexandria as centers of Jewish learning and culture, the Nazareth travelers retired for the night’s rest. Early in the morning of August 20 they resumed their journey, reaching Jerusalem before noon, visiting the temple, and going on to their destination, arriving at Bethlehem in midafternoon.

Võõrastemaja oli rahvast täis ja Joosep otsis öömaja kaugete sugulaste juures, kuid Petlemmas ei olnud ühtki vaba tuba. Kui ta võõrastemaja õue tagasi pöördus, teatati talle, et otse võõrastemaja all asuv kaljusse raiutud karavanitall on loomadest tühjaks tehtud ja ööbijate vastuvõtmiseks puhastatud. Joosep jättis eesli õue, võttis kotid rõivaste ja toidumoonaga õlale ning läks koos Maarjaga kivitrepist alla ööbimiskohta. Nad leidsid end tallide ja sõimede ees asuvast endisest teraviljalaost. Sinna olid üles riputatud telgikardinad ja nad otsustasid, et neil on vedanud, sest said nii mugava ruumi.

122:7.7 (1351.3) The inn was overcrowded, and Joseph accordingly sought lodgings with distant relatives, but every room in Bethlehem was filled to overflowing. On returning to the courtyard of the inn, he was informed that the caravan stables, hewn out of the side of the rock and situated just below the inn, had been cleared of animals and cleaned up for the reception of lodgers. Leaving the donkey in the courtyard, Joseph shouldered their bags of clothing and provisions and with Mary descended the stone steps to their lodgings below. They found themselves located in what had been a grain storage room to the front of the stalls and mangers. Tent curtains had been hung, and they counted themselves fortunate to have such comfortable quarters.

Joosep tahtis küll kohe minna end kirja panema, aga Maarja oli väsinud; ta oli üsna tujutu ja palus Joosepil enda juurde jääda, mida see ka tegi.

122:7.8 (1351.4) Joseph had thought to go out at once and enroll, but Mary was weary; she was considerably distressed and besought him to remain by her side, which he did.

8. Jeesuse sünd

8. The Birth of Jesus

Maarja oli kogu öö nii rahutu, et kumbki neist ei saanud eriti magada. Koidu ajaks olid sünnitusvalud selgelt tunda ja 21. augusti lõunaks 7. a eKr sünnitas Maarja kaasreisijatest naiste abi ja lahke hoolitsuse toel poisslapse. Jeesus Naatsaretlane sündis maailma, mähiti linadesse, mida Maarja oli igaks juhuks kaasa võtnud, ja asetati sealsamas asuvasse sõime.

122:8.1 (1351.5) All that night Mary was restless so that neither of them slept much. By the break of day the pangs of childbirth were well in evidence, and at noon, August 21, 7 B.C., with the help and kind ministrations of women fellow travelers, Mary was delivered of a male child. Jesus of Nazareth was born into the world, was wrapped in the clothes which Mary had brought along for such a possible contingency, and laid in a near-by manger.

Tõotatud laps oli sündinud ilma just samamoodi nagu kõik imikud enne ja pärast teda ning kaheksandal päeval lõigati ta juudi kombe kohaselt ümber ja ta sai ametlikult nimeks Joosua (Jeesus).

122:8.2 (1351.6) In just the same manner as all babies before that day and since have come into the world, the promised child was born; and on the eighth day, according to the Jewish practice, he was circumcised and formally named Joshua (Jesus).

Järgmisel päeval pärast Jeesuse sündi pani Joosep end kirja. Kui ta kohtas meest, kellega nad olid kaks õhtut varem Jeerikos vestelnud, viis too Joosepi oma jõuka sõbra juurde, kellel oli võõrastemajas tuba ja kes ütles, et vahetab heameelega naat saretlastest abielupaariga ööbimiskohad. Samal õhtupoolikul kolisid nad võõrastemajja, kus elasid peaaegu kolm nädalat, kuni leidsid majutuskoha ühe Joosepi kauge sugulase juures.

122:8.3 (1351.7) The next day after the birth of Jesus, Joseph made his enrollment. Meeting a man they had talked with two nights previously at Jericho, Joseph was taken by him to a well-to-do friend who had a room at the inn, and who said he would gladly exchange quarters with the Nazareth couple. That afternoon they moved up to the inn, where they lived for almost three weeks until they found lodgings in the home of a distant relative of Joseph.

Ülejärgmisel päeval pärast Jeesuse sündi saatis Maarja Eliisabetile sõna, et tema laps on sündinud, ja vastuseks kutsuti Joosep Jeruusalemma kõigest Sakariasega vestlema. Joosep läkski järgmisel nädalal Jeruusalemma Sakariase juurde. Nii Sakarias kui ka Eliisabet olid nüüdseks siiralt veendunud, et Jeesusest saab tõepoolest juutide vabastaja, messias, ning et nende pojal Johannesel on määratud saada tema abiliste juhiks ja paremaks käeks. Kuna Maarja pooldas samu ideid, ei olnud neil raske veenda Joosepit jääma Petlemma, Taaveti linna, et Jeesus võiks kasvada Taaveti järeletulijaks kogu Iisraeli troonil. Seepärast jäid nad enam kui aastaks Petlemma, kus Joosep tegi sel ajal veidi puusepatööd.

122:8.4 (1351.8) The second day after the birth of Jesus, Mary sent word to Elizabeth that her child had come and received word in return inviting Joseph up to Jerusalem to talk over all their affairs with Zacharias. The following week Joseph went to Jerusalem to confer with Zacharias. Both Zacharias and Elizabeth had become possessed with the sincere conviction that Jesus was indeed to become the Jewish deliverer, the Messiah, and that their son John was to be his chief of aides, his right-hand man of destiny. And since Mary held these same ideas, it was not difficult to prevail upon Joseph to remain in Bethlehem, the City of David, so that Jesus might grow up to become the successor of David on the throne of all Israel. Accordingly, they remained in Bethlehem more than a year, Joseph meantime working some at his carpenter’s trade.

Kui Jeesus keskpäeval sündis, tulid Urantia seeravid koos oma suunajatega kokku ja nad laulsid Petlemma sõime kohal ülistuslaule, kuid inimkõrvad neid kiiduavaldusi ei kuulnud. Petlemma imikule ei tulnud austust avaldama ükski karjus ega muu surelik olend kuni päevani, mil Uurist saabusid preestrid, keda oli Jeruusalemmast lähetanud Sakarias.

122:8.5 (1352.1) At the noontide birth of Jesus the seraphim of Urantia, assembled under their directors, did sing anthems of glory over the Bethlehem manger, but these utterances of praise were not heard by human ears. No shepherds nor any other mortal creatures came to pay homage to the babe of Bethlehem until the day of the arrival of certain priests from Ur, who were sent down from Jerusalem by Zacharias.

Neile Mesopotaamia preestritele oli üks nende riigi kummaline usuõpetaja rääkinud kunagi unenäost, milles talle oli öeldud, et peagi ilmub juutide sekka maa peale imikuna „elu valgus”. Ja seepärast läksid need kolm õpetajat seda „elu valgust” otsima. Pärast nädalatepikkust asjatut otsimist Jeruusalemmas pidid nad juba Uuri tagasi pöörduma, kui Sakarias neid kohtas ja rääkis end uskuvat, et Jeesus on see, keda nad otsivad. Ta saatis nad Petlemma, kus nad leidsid imiku ja jätsid Maarjale, tema maisele emale, oma kingitused. Imik oli nende külaskäigu ajal peaaegu kolmenädalane.

122:8.6 (1352.2) These priests from Mesopotamia had been told sometime before by a strange religious teacher of their country that he had had a dream in which he was informed that “the light of life” was about to appear on earth as a babe and among the Jews. And thither went these three teachers looking for this “light of life.” After many weeks of futile search in Jerusalem, they were about to return to Ur when Zacharias met them and disclosed his belief that Jesus was the object of their quest and sent them on to Bethlehem, where they found the babe and left their gifts with Mary, his earth mother. The babe was almost three weeks old at the time of their visit.

Need targad mehed ei näinud ühtki tähte, mis neid Petlemma oleks juhatanud. Kaunis legend Petlemma tähest tekkis järgmiselt: Jeesus sündis keskpäeval, 21. augustil 7. a eKr. Sama aasta 9. mail oli Kalade tähtkujus Jupiteri ja Saturni vahel tekkinud erakordne ühendus. Ning on tähelepanuväärne astronoomiline fakt, et samasugused ühendused tekkisid ka sama aasta 29. septembril ja 5. detsembril. Neile erakordsetele, kuid täiesti looduslikele sündmustele ehitasidki järgmise põlvkonna innukad ja heade kavatsustega usklikud veetleva legendi Petlemma tähest, mis juhtis imetlevad Hommikumaa targad sõime juurde, kus nad nägid vastsündinud imikut ja kummardasid teda. Idamaa ja idamaa-lähedaste inimeste meel tunneb muinaslugudest rõõmu ning nad loovad pidevalt oma usujuhtide ja poliitiliste kangelaste elust selliseid kauneid müüte. Trükisõna puudumisel, kui enamikku inimteadmisi edastati põlvest põlve suuliselt, muutusid müüdid kergesti pärimusteks ja lõpuks said need omakorda aktsepteeritud faktideks.

122:8.7 (1352.3) These wise men saw no star to guide them to Bethlehem. The beautiful legend of the star of Bethlehem originated in this way: Jesus was born August 21 at noon, 7 B.C. On May 29, 7 B.C., there occurred an extraordinary conjunction of Jupiter and Saturn in the constellation of Pisces. And it is a remarkable astronomic fact that similar conjunctions occurred on September 29 and December 5 of the same year. Upon the basis of these extraordinary but wholly natural events the well-meaning zealots of the succeeding generation constructed the appealing legend of the star of Bethlehem and the adoring Magi led thereby to the manger, where they beheld and worshiped the newborn babe. Oriental and near-Oriental minds delight in fairy stories, and they are continually spinning such beautiful myths about the lives of their religious leaders and political heroes. In the absence of printing, when most human knowledge was passed by word of mouth from one generation to another, it was very easy for myths to become traditions and for traditions eventually to become accepted as facts.

9. Jeesus viiakse templisse

9. The Presentation in the Temple

Mooses oli juutidele õpetanud, et iga esmasündinud poeg kuulub Issandale, aga teda pole tarvis ohverdada, nagu seda tegid paganlikud rahvad, vaid ta võib elama jääda, kui tema vanemad ta välja lunastavad, makstes mõnele selleks volitatud preestrile viis seeklit. Moosese käsuseaduse järgi pidi ka ema minema teatud aja möödudes templisse end puhastama (või laskma kellelgi enda eest korrakohase ohvri tuua). Tavapäraselt sooritati need kaks tseremooniat üheaegselt. Seepärast läksid Joosep ja Maarja isiklikult Jeruusalemma templisse, et esitleda Jeesust preestritele ja ta välja lunastada ning tuua ka korrakohane ohver Maarja tseremooniaks, millega ta sünnitamise väidetavast ebapuhtusest puhastati.

122:9.1 (1352.4) Moses had taught the Jews that every first-born son belonged to the Lord, and that, in lieu of his sacrifice as was the custom among the heathen nations, such a son might live provided his parents would redeem him by the payment of five shekels to any authorized priest. There was also a Mosaic ordinance which directed that a mother, after the passing of a certain period of time, should present herself (or have someone make the proper sacrifice for her) at the temple for purification. It was customary to perform both of these ceremonies at the same time. Accordingly, Joseph and Mary went up to the temple at Jerusalem in person to present Jesus to the priests and effect his redemption and also to make the proper sacrifice to insure Mary’s ceremonial purification from the alleged uncleanness of childbirth.

Templi õuedel võis pidevalt näha kaht tähelepanuväärset isikut, laulja Siimeoni ja poetess Hannat. Siimeon oli Juudamaalt, kuid Hanna Galileast. Paar oli sageli koos ja nad mõlemad olid väga lähedased preester Sakariale, kes oli neile usaldanud saladuse Johannesest ja Jeesusest. Siimeon ja Hanna ootasid igatsusega messia tulekut ning usaldasid Sakariast piisavalt uskumaks, et Jeesus on juudi rahva oodatud vabastaja.

122:9.2 (1353.1) There lingered constantly about the courts of the temple two remarkable characters, Simeon a singer and Anna a poetess. Simeon was a Judean, but Anna was a Galilean. This couple were frequently in each other’s company, and both were intimates of the priest Zacharias, who had confided the secret of John and Jesus to them. Both Simeon and Anna longed for the coming of the Messiah, and their confidence in Zacharias led them to believe that Jesus was the expected deliverer of the Jewish people.

Sakarias teadis, millal Joosep ja Maarja Jeesusega templisse tulevad, ja leppis Siimeoni ning Hannaga kokku, et annab neile käetõstega märku, kes sisenevate esmasündinud laste reas on Jeesus.

122:9.3 (1353.2) Zacharias knew the day Joseph and Mary were expected to appear at the temple with Jesus, and he had prearranged with Simeon and Anna to indicate, by the salute of his upraised hand, which one in the procession of first-born children was Jesus.

Hanna oli kirjutanud selleks puhuks luuletuse, mida Siimeon hakkas Joosepi, Maarja ja kõigi templiõuele kogunenute hämmastuseks laulma. Ja see oli nende ülistuslaul esmasündinud poja lunastamise puhuks:

122:9.4 (1353.3) For this occasion Anna had written a poem which Simeon proceeded to sing, much to the astonishment of Joseph, Mary, and all who were assembled in the temple courts. And this was their hymn of the redemption of the first-born son:

Kiidetud olgu Issand, Iisraeli Jumal,

122:9.5 (1353.4) Blessed be the Lord, the God of Israel,

et ta on tulnud külastama oma rahvast ja on toonud talle lunastuse;

122:9.6 (1352.5) For he has visited us and wrought redemption for his people;

ja on meile kõigile tõstnud päästesarve

122:9.7 (1353.6) He has raised up a horn of salvation for all of us

oma sulase Taaveti soost,

122:9.8 (1353.7) In the house of his servant David.

nagu ta on rääkinud oma pühade prohvetite suu läbi —

122:9.9 (1353.8) Even as he spoke by the mouth of his holy prophets —

päästmist meie vaenlastest ja kõigi nende käest, kes meid vihkavad;

122:9.10 (1353.9) Salvation from our enemies and from the hand of all who hate us;

et halastust anda meie vanematele ja pidada meeles püha lepingut —

122:9.11 (1353.10) To show mercy to our fathers, and remember his holy covenant —

vannet, mille ta on vandunud meie isale Aabrahamile,

122:9.12 (1353.11) The oath which he swore to Abraham our father,

et ta laseb meid, vaenlaste käest päästetuid,

122:9.13 (1353.12) To grant us that we, being delivered out of the hand of our enemies,

kartmatult teenida teda

122:9.14 (1353.13) Should serve him without fear,

pühaduses ja õigluses tema ees kõik meie elupäevad.

122:9.15 (1353.14) In holiness and righteousness before him all our days.

Ja sina, tõotatud lapsuke, sind hüütakse Kõigekõrgema prohvetiks;

122:9.16 (1353.15) Yes, and you, child of promise, shall be called the prophet of the Most High;

sest sina lähed Issanda palge eel valmistama tema kuningriiki,

122:9.17 (1353.16) For you shall go before the face of the Lord to establish his kingdom;

et anda tema rahvale taibata päästmist

122:9.18 (1353.17) To give knowledge of salvation to his people

nende pattude andeksandmises.

122:9.19 (1353.18) In the remission of their sins.

Rõõmustage meie Jumala südamliku halastuse üle, millega meid on tulnud külastama päevatõus kõrgest,

122:9.20 (1353.19) Rejoice in the tender mercy of our God because the dayspring from on high has now visited us

paistma neile, kes istuvad pimeduses ja surmavarjus,

122:9.21 (1353.20) To shine upon those who sit in darkness and the shadow of death;

juhtima meie jalgu rahuteele.

122:9.22 (1353.21) To guide our feet into ways of peace.

Oo Issand, nüüd sa lased oma sulase lahkuda rahus, oma ütlust mööda,

122:9.23 (1353.22) And now let your servant depart in peace, O Lord, according to your word,

sest mu silmad on näinud sinu päästet,

122:9.24 (1353.23) For my eyes have seen your salvation,

mis sa oled valmistanud kõigi rahvaste silme ees;

122:9.25 (1353.24) Which you have prepared before the face of all peoples;

valgust, mis on ilmutuseks paganaile

122:9.26 (1353.25) A light for even the unveiling of the gentiles

ja kirkust sinu rahvale Iisraelile.

122:9.27 (1353.26) And the glory of your people Israel.

Tagasiteel Petlemma olid Joosep ja Maarja sõnaahtrad — segaduses ja täis aukartust. Maarjas tekitas suurt ärevust eaka poetessi Hanna hüvastijätutervitus ja Joosep ei suutnud leppida selle enneaegse katsega teha Jeesusest juudi rahva kauaoodatud messiat.

122:9.28 (1353.27) On the way back to Bethlehem, Joseph and Mary were silent — confused and overawed. Mary was much disturbed by the farewell salutation of Anna, the aged poetess, and Joseph was not in harmony with this premature effort to make Jesus out to be the expected Messiah of the Jewish people.

10. Herodes tegutseb

10. Herod Acts

Kuid Herodese valvurid ei istunud käed rüpes. Kui nad Herodesele Uuri preestrite Petlemma-käigust rääkisid, kutsus too kaldealased enda juurde. Ta küsitles neid tarku mehi põhjalikult uue „juutide kuninga” kohta, kuid need ei andnud talle rahuldavat vastust, selgitades ainult, et ühel naisel, kes oli tulnud koos oma mehega Petlemma rahvaloendusele, sündis laps. Herodes ei jäänud selle vastusega rahule, andis neile raha ja saatis nad last otsima, et ka tema saaks minna seda last kummardama, sest kaldealaste sõnul pidi tulevase valitseja kuningriik olema vaimne, mitte ilmalik. Kui aga targad mehed tagasi ei tulnud, tekkis Herodeses kahtlus. Sel ajal, kui ta asja üle järele mõtles, tulid tema informaatorid tagasi ja esitasid talle äsja templis toimunud sündmustest täieliku ettekande, olles üles kirjutanud ka mõned osad Siimeoni laulust, mida Jeesuse lunastamistseremooniatel lauldi. Kuid nad olid Joosepi ja Maarja silmist kaotanud ja Herodes oli väga vihane, et nad ei osanud talle öelda, kuhu imik oli viidud. Siis saatis ta inimesed Joosepit ja Maarjat otsima. Teades, et Herodes otsib naatsaretlaste perekonda, hoidusid Sakarias ja Eliisabet Petlemmast eemale. Poisslast hoiti peidus Joosepi sugulaste juures.

122:10.1 (1353.28) But the watchers for Herod were not inactive. When they reported to him the visit of the priests of Ur to Bethlehem, Herod summoned these Chaldeans to appear before him. He inquired diligently of these wise men about the new “king of the Jews,” but they gave him little satisfaction, explaining that the babe had been born of a woman who had come down to Bethlehem with her husband for the census enrollment. Herod, not being satisfied with this answer, sent them forth with a purse and directed that they should find the child so that he too might come and worship him, since they had declared that his kingdom was to be spiritual, not temporal. But when the wise men did not return, Herod grew suspicious. As he turned these things over in his mind, his informers returned and made full report of the recent occurrences in the temple, bringing him a copy of parts of the Simeon song which had been sung at the redemption ceremonies of Jesus. But they had failed to follow Joseph and Mary, and Herod was very angry with them when they could not tell him whither the pair had taken the babe. He then dispatched searchers to locate Joseph and Mary. Knowing Herod pursued the Nazareth family, Zacharias and Elizabeth remained away from Bethlehem. The boy baby was secreted with Joseph’s relatives.

Joosep kartis tööd otsida ja nende vähesed säästud olid kiiresti kahanemas. Ka templis puhastustseremooniate ajal pidas Joosep end küllalt vaeseks ja ohverdas Maarja heaks vaid kaks noort tuvi, nagu Mooses oli vaeste emade puhastamiseks lubanud.

122:10.2 (1354.1) Joseph was afraid to seek work, and their small savings were rapidly disappearing. Even at the time of the purification ceremonies at the temple, Joseph deemed himself sufficiently poor to warrant his offering for Mary two young pigeons as Moses had directed for the purification of mothers among the poor.

Ehkki Herodese nuhid polnud Jeesust pärast enam kui aastapikkust otsimist leidnud, kahtlustas ta siiski, et imikut peidetetakse ikka veel Petlemmas, ja andis korralduse otsida süstemaatiliselt läbi kõik Petlemma majad ja tappa kõik alla kahe aasta vanused poisslapsed. Herodes lootis sellega kindlustada tulevase „juutide kuninga” hävitamise. Nii hukkusid ühe päevaga Juuda linnas Petlemmas kuusteist poisslast. Kuid Herodese õukonnas olid intriigid ja mõrvad isegi tema enda perekonnaliikmete seas igapäevased sündmused.

122:10.3 (1354.2) When, after more than a year of searching, Herod’s spies had not located Jesus, and because of the suspicion that the babe was still concealed in Bethlehem, he prepared an order directing that a systematic search be made of every house in Bethlehem, and that all boy babies under two years of age should be killed. In this manner Herod hoped to make sure that this child who was to become “king of the Jews” would be destroyed. And thus perished in one day sixteen boy babies in Bethlehem of Judea. But intrigue and murder, even in his own immediate family, were common occurrences at the court of Herod.

Need lapsed tapeti 6. a eKr oktoobri keskpaigas, kui Jeesus oli veidi üle aasta vana. Kuid ka Herodese õukonna saadikute seas oli peatselt tuleva messia uskujaid, ja üks neist, kes oli saanud Petlemma poisslaste tapmise käsust teada, teatas sellest Sakariasele, kes saatis omakorda sõna Joosepile; ning ööl enne seda veretööd lahkusid Joosep ja Maarja lapsega Aleksandriasse. Et mitte tähelepanu äratada, rändasid nad koos Jeesusega Egiptusesse üksi. Sakarias oli andnud neile Aleksandriasse rändamiseks raha ja Joosep tegi seal oma tööd, sel ajal kui Maarja ja Jeesus elasid Joosepi jõukate sugulaste juures. Nad jäid Aleksandriasse tervelt kaheks aastaks ja naasid Petlemma alles pärast Herodese surma.

122:10.4 (1354.3) The massacre of these infants took place about the middle of October, 6 B.C., when Jesus was a little over one year of age. But there were believers in the coming Messiah even among Herod’s court attachés, and one of these, learning of the order to slaughter the Bethlehem boy babies, communicated with Zacharias, who in turn dispatched a messenger to Joseph; and the night before the massacre Joseph and Mary departed from Bethlehem with the babe for Alexandria in Egypt. In order to avoid attracting attention, they journeyed alone to Egypt with Jesus. They went to Alexandria on funds provided by Zacharias, and there Joseph worked at his trade while Mary and Jesus lodged with well-to-do relatives of Joseph’s family. They sojourned in Alexandria two full years, not returning to Bethlehem until after the death of Herod.





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