유란시아 책
III 부. 유란시아의 역사
신격을 생각할 때, 사람은 먼저 모든 신을 포함시키고, 그다음에는 외부의 모든 신을 자기 부족 신격 아래 복속시키고, 마지막으로는, 최종적이고 지고한 가치를 지닌 유일하신 하나님 외에 어떤 신도 인정하지 않는다. 유대인은 모든 신을 이스라엘의 주 하나님이라는 더 탁월한 개념으로 통합했다. 힌두인도 마찬가지로 다양한 신격을 리그-베다에 표현된 “신들의 한 가지 영성{靈性}”으로 합성시켰으며, 한편 메소포타미아인은, 벨-마르덕이라는 더 집중된 개념으로 그 신들을 축소시켰다. 이 일신교 관념은, 마키벤타 멜기세덱이 팔레스틴의 살렘 지역에 출현한 후 오래지 않아서 온 세계에 퍼졌다. 그러나 멜기세덱의 신격 개념은, 포함시키고 종속시키고 배제하는, 진화된 철학 개념과는 달랐으며;오로지 창조하는 능력에 기초했고, 메소포타미아와 인도와 이집트의 최고 신격 개념에 곧 영향을 미쳤다.
96:0.1 (1052.1)
IN CONCEIVING of Deity, man first includes all gods, then subordinates all foreign gods to his tribal deity, and finally excludes all but the one God of final and supreme value. The Jews synthesized all gods into their more sublime concept of the Lord God of Israel. The Hindus likewise combined their multifarious deities into the “one spirituality of the gods” portrayed in the Rig-Veda, while the Mesopotamians reduced their gods to the more centralized concept of Bel-Marduk. These ideas of monotheism matured all over the world not long after the appearance of Machiventa Melchizedek at Salem in Palestine. But the Melchizedek concept of Deity was unlike that of the evolutionary philosophy of inclusion, subordination, and exclusion; it was based exclusively on creative power and very soon influenced the highest deity concepts of Mesopotamia, India, and Egypt.
96:0.2 (1052.2)
The Salem religion was revered as a tradition by the Kenites and several other Canaanite tribes. And this was one of the purposes of Melchizedek’s incarnation: That a religion of one God should be so fostered as to prepare the way for the earth bestowal of a Son of that one God. Michael could hardly come to Urantia until there existed a people believing in the Universal Father among whom he could appear.
팔레스틴에서 겐족속이 살렘 종교를 자신의 신조{信條}로 유지해왔으며, 이 종교는 나중에 히브리인이 채택한 바와 같이, 처음에는 이집트인의 도덕적 교훈에 영향을 받았으며;나중에는 바벨론 신학 사고{思考}에;마지막으로는 선과 악에 대한 이란인 개념에 영향을 받았다. 히브리인 종교는, 실제로 아브라함과 마키벤타 멜기세덱 사이의 언약에 입각한 것이고, 진화적으로는 여러 독특한 상황에 알맞은 우연한 사건들의 결과물이지만, 문화적으로 보면, 전체 레반트의 종교와 도덕과 사상에서 거리낌 없이 빌려온 것이다. 히브리 종교를 통하여, 이집트와 메소포타미아와 이란의 도덕성과 종교적 사고의 많은 부분이 서양 민족들에게 전해졌다.
96:0.3 (1052.3)
The Salem religion persisted among the Kenites in Palestine as their creed, and this religion as it was later adopted by the Hebrews was influenced, first, by Egyptian moral teachings; later, by Babylonian theologic thought; and lastly, by Iranian conceptions of good and evil. Factually the Hebrew religion is predicated upon the covenant between Abraham and Machiventa Melchizedek, evolutionally it is the outgrowth of many unique situational circumstances, but culturally it has borrowed freely from the religion, morality, and philosophy of the entire Levant. It is through the Hebrew religion that much of the morality and religious thought of Egypt, Mesopotamia, and Iran was transmitted to the Occidental peoples.
96:1.1 (1052.4)
The early Semites regarded everything as being indwelt by a spirit. There were spirits of the animal and vegetable worlds; annual spirits, the lord of progeny; spirits of fire, water, and air; a veritable pantheon of spirits to be feared and worshiped. And the teaching of Melchizedek regarding a Universal Creator never fully destroyed the belief in these subordinate spirits or nature gods.
96:1.2 (1052.5)
The progress of the Hebrews from polytheism through henotheism to monotheism was not an unbroken and continuous conceptual development. They experienced many retrogressions in the evolution of their Deity concepts, while during any one epoch there existed varying ideas of God among different groups of Semite believers. From time to time numerous terms were applied to their concepts of God, and in order to prevent confusion these various Deity titles will be defined as they pertain to the evolution of Jewish theology:
96:1.4 (1053.2)
2. El Elyon. For centuries after Melchizedek’s sojourn at Salem his doctrine of Deity persisted in various versions but was generally connoted by the term El Elyon, the Most High God of heaven. Many Semites, including the immediate descendants of Abraham, at various times worshiped both Yahweh and El Elyon.
96:1.5 (1053.3)
3. El Shaddai. It is difficult to explain what El Shaddai stood for. This idea of God was a composite derived from the teachings of Amenemope’s Book of Wisdom modified by Ikhnaton’s doctrine of Aton and further influenced by Melchizedek’s teachings embodied in the concept of El Elyon. But as the concept of El Shaddai permeated the Hebrew mind, it became thoroughly colored with the Yahweh beliefs of the desert.
96:1.7 (1053.5)
4. El. Amid all this confusion of terminology and haziness of concept, many devout believers sincerely endeavored to worship all of these evolving ideas of divinity, and there grew up the practice of referring to this composite Deity as El. And this term included still other of the Bedouin nature gods.
5. 엘로힘. 수메르-갈대아인 집단들이 키쉬와 우르에 오랫동안 존속했는데, 이들은 아담과 멜기세덱 시대의 전승에 기초한, 세-분이-하나이신 하나님 개념을 가르쳤다. 이 교리는 이집트로 전수됐고, 이 삼위일체는 거기서 엘로힘이라는 이름으로, 또는 단수{單數} 형태의 엘로아로서 숭배됐다. 이집트에서 철학을 하는 무리들과 히브리 혈통의 후대 알렉산드리아 선생들은, 다원적 하나님들이 이렇게 통일됐다고 가르쳤으며, 출애굽 당시에 모세의 조언자들 중에서 다수가 이 삼위일체를 믿었다. 그러나 삼위일체적 엘로힘 개념은, 그들이 바벨론인의 정치 권세 아래 놓이게 되기까지는, 히브리인 신학의 실제 부분이 된 적이 결코 없었다.
96:1.8 (1053.6)
5. Elohim. In Kish and Ur there long persisted Sumerian-Chaldean groups who taught a three-in-one God concept founded on the traditions of the days of Adam and Melchizedek. This doctrine was carried to Egypt, where this Trinity was worshiped under the name of Elohim, or in the singular as Eloah. The philosophic circles of Egypt and later Alexandrian teachers of Hebraic extraction taught this unity of pluralistic Gods, and many of Moses’ advisers at the time of the exodus believed in this Trinity. But the concept of the trinitarian Elohim never became a real part of Hebrew theology until after they had come under the political influence of the Babylonians.
96:1.9 (1053.7)
6. Sundry names. The Semites disliked to speak the name of their Deity, and they therefore resorted to numerous appellations from time to time, such as: The Spirit of God, The Lord, The Angel of the Lord, The Almighty, The Holy One, The Most High, Adonai, The Ancient of Days, The Lord God of Israel, The Creator of Heaven and Earth, Kyrios, Jah, The Lord of Hosts, and The Father in Heaven.
96:1.11 (1054.1)
Up to about 2000 b.c., Mount Sinai was intermittently active as a volcano, occasional eruptions occurring as late as the time of the sojourn of the Israelites in this region. The fire and smoke, together with the thunderous detonations associated with the eruptions of this volcanic mountain, all impressed and awed the Bedouins of the surrounding regions and caused them greatly to fear Yahweh. This spirit of Mount Horeb later became the god of the Hebrew Semites, and they eventually believed him to be supreme over all other gods.
가나안족속은 오랫동안 야훼를 숭배했고, 비록 겐족속 가운데 많은 사람이 살렘 종교의 초월신 엘 엘리온을 다소 믿기는 했으나, 대다수 가나안족속은 옛 부족의 신격들을 느슨하게 숭배하고 있었다. 그들은, 행성 간{行星 間} 하나님은 고사하고, 국제적 하나님을 지지하려고 자기네 민족의 신격들을 기꺼이 버릴 생각이 거의 없었다. 우주의-신격을 받아들일만한 정신을 갖지 못했고, 그렇기 때문에 이 부족들은 계속 자신의 부족 신격들을 숭배했는데, 야훼는 물론, 베두인족 목자들의 시나이 화산 영 개념을 상징화한, 금과 은으로 만든 송아지도 포함됐다.
96:1.12 (1054.2)
The Canaanites had long revered Yahweh, and although many of the Kenites believed more or less in El Elyon, the supergod of the Salem religion, a majority of the Canaanites held loosely to the worship of the old tribal deities. They were hardly willing to abandon their national deities in favor of an international, not to say an interplanetary, God. They were not universal-deity minded, and therefore these tribes continued to worship their tribal deities, including Yahweh and the silver and golden calves which symbolized the Bedouin herders’ concept of the spirit of the Sinai volcano.
96:1.13 (1054.3)
The Syrians, while worshiping their gods, also believed in Yahweh of the Hebrews, for their prophets said to the Syrian king: “Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them on the plain, and surely we shall be stronger than they.”
사람의 문화가 앞으로 나아가게 되면, 작은 신들은 최고 신격에게 종속되며;위대한 죠브(즉 주피터)는 겨우 감탄사로서 존속할 뿐이다. 일신교를 지지하는 사람들은, 자신의 하급 신들을, 영, 귀신, 운명, 네레이즈, 요정, 농가{農家}의 요정, 난쟁이, 여자 요정, 흉안{凶眼} 등으로 유지시킨다. 히브리인은 단일신교 단계를 지나왔고, 야훼 외에도 다른 신들이 있음을 오랫동안 믿어왔으나, 점점 더 이런 이방 신격들이 야훼보다 밑에 있다고 믿게 됐다. 그들은 아모리족속의 신{神} 케모쉬의 존재를 인정했지만, 그 신이 야훼보다 밑에 있다고 주장했다.
96:1.14 (1054.4)
As man advances in culture, the lesser gods are subordinated to a supreme deity; the great Jove persists only as an exclamation. The monotheists keep their subordinate gods as spirits, demons, fates, Nereids, fairies, brownies, dwarfs, banshees, and the evil eye. The Hebrews passed through henotheism and long believed in the existence of gods other than Yahweh, but they increasingly held that these foreign deities were subordinate to Yahweh. They conceded the actuality of Chemosh, god of the Amorites, but maintained that he was subordinate to Yahweh.
하나님에 관한 필사자의 모든 이론 중에서, 야훼 관념이 가장 광범하게 발전해왔다. 그런 발전적 진화에 비길 수 있는 것은, 아시아에서 있었던 부다 개념의 변모밖에 없는데, 야훼 개념이 마침내 우주 아버지 관념으로 인도된 것처럼, 부다 개념은 결국 우주 절대자 개념으로 인도됐다. 그러나 역사적 사실로 볼 때, 유대인은 이렇게 하여 자신의 신격 관점을, 호렙산의 부족{部族} 신으로부터 자비롭고 사랑 많으신 후대의 창조주 아버지로 바꿨으나, 그 이름을 바꾸지 않았다는 사실을 알아야하는데;그들은 이런 진화하는 신격 개념을 줄기차게 야훼라고 불렀다.
96:1.15 (1054.5)
The idea of Yahweh has undergone the most extensive development of all the mortal theories of God. Its progressive evolution can only be compared with the metamorphosis of the Buddha concept in Asia, which in the end led to the concept of the Universal Absolute even as the Yahweh concept finally led to the idea of the Universal Father. But as a matter of historic fact, it should be understood that, while the Jews thus changed their views of Deity from the tribal god of Mount Horeb to the loving and merciful Creator Father of later times, they did not change his name; they continued all the way along to call this evolving concept of Deity, Yahweh.
96:2.1 (1054.6)
The Semites of the East were well-organized and well-led horsemen who invaded the eastern regions of the fertile crescent and there united with the Babylonians. The Chaldeans near Ur were among the most advanced of the eastern Semites. The Phoenicians were a superior and well-organized group of mixed Semites who held the western section of Palestine, along the Mediterranean coast. Racially the Semites were among the most blended of Urantia peoples, containing hereditary factors from almost all of the nine world races.
96:2.2 (1054.7)
Again and again the Arabian Semites fought their way into the northern Promised Land, the land that “flowed with milk and honey,” but just as often were they ejected by the better-organized and more highly civilized northern Semites and Hittites. Later, during an unusually severe famine, these roving Bedouins entered Egypt in large numbers as contract laborers on the Egyptian public works, only to find themselves undergoing the bitter experience of enslavement at the hard daily toil of the common and downtrodden laborers of the Nile valley.
마키벤타 멜기세덱과 아브라함 시대 이후가 돼서야, 그들의 독특한 종교적 신념 때문에, 어떤 셈족속 부족들을 이스라엘 자손이라고, 그리고 나중에는 히브리인, 유대인, 및 “선택받은 민족”이라고 부르게 됐다. 아브라함은, 히브리인 전체의 인종적 조상이 아니었으며;이집트에 포로 됐던 베두인 셈족속 전체의 조상도 아니었다. 이집트에서 나온 그의 자손이 후대에 유대인 민족의 핵심을 이룬 것은 사실이지만, 이스라엘 씨족으로 편입된 거의 대부분의 남녀는 이집트에 머문 적이 없었다. 그들은, 이집트에서 온 아브라함 후손과 그들의 셈족속 동료들이 아라비아 북부를 거쳐서 여행하는 동안, 모세의 지휘체제를 따르기로 선택한 동료 유목민에 불과했다.
96:2.3 (1055.1)
It was only after the days of Machiventa Melchizedek and Abraham that certain tribes of Semites, because of their peculiar religious beliefs, were called the children of Israel and later on Hebrews, Jews, and the “chosen people.” Abraham was not the racial father of all the Hebrews; he was not even the progenitor of all the Bedouin Semites who were held captive in Egypt. True, his offspring, coming up out of Egypt, did form the nucleus of the later Jewish people, but the vast majority of the men and women who became incorporated into the clans of Israel had never sojourned in Egypt. They were merely fellow nomads who chose to follow the leadership of Moses as the children of Abraham and their Semite associates from Egypt journeyed through northern Arabia.
96:2.4 (1055.2)
The Melchizedek teaching concerning El Elyon, the Most High, and the covenant of divine favor through faith, had been largely forgotten by the time of the Egyptian enslavement of the Semite peoples who were shortly to form the Hebrew nation. But throughout this period of captivity these Arabian nomads maintained a lingering traditional belief in Yahweh as their racial deity.
96:2.5 (1055.3)
Yahweh was worshiped by more than one hundred separate Arabian tribes, and except for the tinge of the El Elyon concept of Melchizedek which persisted among the more educated classes of Egypt, including the mixed Hebrew and Egyptian stocks, the religion of the rank and file of the Hebrew captive slaves was a modified version of the old Yahweh ritual of magic and sacrifice.
최상급 창조주라는 히브리 개념과 이상{理想}이 진화하기 시작한 것은, 위대한 지도자요 선생이요 조직가인 모세의 지도하에, 셈족속이 이집트에서 떠날 때부터였다. 그의 어머니는 이집트 왕족{王族} 출신이었고, 그의 아버지는 베두인족 포로와 정부{政府} 사이에서 연락 업무를 맡은 셈족속 혈통의 관리였다. 그리하여 모세는 우수한 종족 근원에서 유래된 자질을 소유했으며;그의 조상은 피가 아주 많이 섞였으므로, 어느 한 집단에 속한다고 할 수 없다. 그가 이런 혼합된 유형이 아니었다면, 그의 지휘 하에 이집트에서 아라비아 사막으로 도망친 그 베두인 셈족속과 결국 연합하게 된, 다양한 유랑민 무리를 잘 다루도록 했던 그런 특이한 다재다능함과 융통성을 보여주지 못했을 것이다.
96:3.1 (1055.4)
The beginning of the evolution of the Hebraic concepts and ideals of a Supreme Creator dates from the departure of the Semites from Egypt under that great leader, teacher, and organizer, Moses. His mother was of the royal family of Egypt; his father was a Semitic liaison officer between the government and the Bedouin captives. Moses thus possessed qualities derived from superior racial sources; his ancestry was so highly blended that it is impossible to classify him in any one racial group. Had he not been of this mixed type, he would never have displayed that unusual versatility and adaptability which enabled him to manage the diversified horde which eventually became associated with those Bedouin Semites who fled from Egypt to the Arabian Desert under his leadership.
96:3.2 (1055.5)
Despite the enticements of the culture of the Nile kingdom, Moses elected to cast his lot with the people of his father. At the time this great organizer was formulating his plans for the eventual freeing of his father’s people, the Bedouin captives hardly had a religion worthy of the name; they were virtually without a true concept of God and without hope in the world.
96:3.3 (1055.6)
No leader ever undertook to reform and uplift a more forlorn, downcast, dejected, and ignorant group of human beings. But these slaves carried latent possibilities of development in their hereditary strains, and there were a sufficient number of educated leaders who had been coached by Moses in preparation for the day of revolt and the strike for liberty to constitute a corps of efficient organizers. These superior men had been employed as native overseers of their people; they had received some education because of Moses’ influence with the Egyptian rulers.
모세는 셈족속 동포를 해방시키기 위하여 외교적으로 협상하려고 애썼다. 그와 그의 형제는 이집트의 왕과 협정을 맺었고, 이로 인해 그들은 평화적으로 나일 강 유역을 떠나서 아라비아 사막으로 들어가도록 허락받았다. 그들은 이집트에서 오랫동안 노동한 대가{代價}로 적당한 양의 돈과 물질을 받게 돼있었다. 히브리인 편에서는, 바로와 친선 관계를 유지하고, 이집트에 대적하는 어떤 동맹에도 가담하지 않기로 협정을 맺었다. 그러나 그 왕은 나중에, 그의 첩자들이 베두인족 노예들 가운데서 불충함을 발견했다고 핑계를 대면서 이 조약을 파기하기로 결정했다. 그들이 이집트에 맞서서 유목민을 조직하기 위해 사막으로 들어갈 목적으로 자유를 찾는다고, 그 왕은 주장했다.
96:3.4 (1056.1)
Moses endeavored to negotiate diplomatically for the freedom of his fellow Semites. He and his brother entered into a compact with the king of Egypt whereby they were granted permission peaceably to leave the valley of the Nile for the Arabian Desert. They were to receive a modest payment of money and goods in token of their long service in Egypt. The Hebrews for their part entered into an agreement to maintain friendly relations with the Pharaohs and not to join in any alliance against Egypt. But the king later saw fit to repudiate this treaty, giving as his reason the excuse that his spies had discovered disloyalty among the Bedouin slaves. He claimed they sought freedom for the purpose of going into the desert to organize the nomads against Egypt.
그러나 모세는 낙심하지 않았으며;때를 기다리다가, 한 해가 지나가기 전에, 강력한 리비아 군대가 남쪽에서 들이닥치고 그리스 해군이 북쪽에서 침입하는, 동시적 맹공을 물리치는 일에 이집트 군대가 충분히 전념하게 됐을 때, 이 대담한 조직가는 자기 동포를 이끌고 극적인 야간도주{夜間逃走}를 감행함으로 이집트에서 빠져나왔다. 자유를 위한 이 행진은 신중하게 계획됐고 능숙하게 수행됐다. 그리고 그들은, 작은 규모의 이집트 부대와 바로가 맹렬하게 추격해왔지만 도망자들의 반항 앞에 모두 무릎을 꿇어 많은 전리품을 안겨줬고, 이 모든 것 외에도, 사막에 있는 조상의 고향을 향해서 행진하는 탈출 노예 무리의 노획물이 더해짐으로 성공할 수 있었다.
96:3.5 (1056.2)
But Moses was not discouraged; he bided his time, and in less than a year, when the Egyptian military forces were fully occupied in resisting the simultaneous onslaughts of a strong Libyan thrust from the south and a Greek naval invasion from the north, this intrepid organizer led his compatriots out of Egypt in a spectacular night flight. This dash for liberty was carefully planned and skillfully executed. And they were successful, notwithstanding that they were hotly pursued by Pharaoh and a small body of Egyptians, who all fell before the fugitives’ defense, yielding much booty, all of which was augmented by the loot of the advancing host of escaping slaves as they marched on toward their ancestral desert home.
96:4.1 (1056.3)
The evolution and elevation of the Mosaic teaching has influenced almost one half of all the world, and still does even in the twentieth century. While Moses comprehended the more advanced Egyptian religious philosophy, the Bedouin slaves knew little about such teachings, but they had never entirely forgotten the god of Mount Horeb, whom their ancestors had called Yahweh.
모세는 아버지와 어머니로부터 마키벤타 멜기세덱의 교훈을 들어서 알고 있었는데, 왕족 핏줄의 여자와 포로 된 인종의 남자가 보기 드물게 결합하게 된 것을, 그들의 공통된 종교 신념이 설명해준다. 모세의 장인은 엘 엘리온을 숭배하는 겐족속이었지만, 이 해방자의 부모는 엘 샤다이를 믿었다. 그래서 모세는 엘 샤다이를 믿는 사람으로서 교육받았으며;장인{丈人}의 영향을 받아서 엘 엘리온을 추종하는 사람이 됐고, 히브리인이 이집트에서 도망친 후에 시내 산에 머물 무렵이 되자, (전에 가졌던 그의 모든 믿음으로부터) 그는 새롭고 확장된 신격 개념을 형성했고, 현명하게도 이것을 자기 민족에게, 확장된 전통적 부족 신 야훼 개념으로 선포하기로 작정했다.
96:4.2 (1056.4)
Moses had heard of the teachings of Machiventa Melchizedek from both his father and his mother, their commonness of religious belief being the explanation for the unusual union between a woman of royal blood and a man from a captive race. Moses’ father-in-law was a Kenite worshiper of El Elyon, but the emancipator’s parents were believers in El Shaddai. Moses thus was educated an El Shaddaist; through the influence of his father-in-law he became an El Elyonist; and by the time of the Hebrew encampment about Mount Sinai after the flight from Egypt, he had formulated a new and enlarged concept of Deity (derived from all his former beliefs), which he wisely decided to proclaim to his people as an expanded concept of their olden tribal god, Yahweh.
모세는 이 베두인족에게 엘 엘리온 관념을 가르치려고 애썼지만, 그들이 이 교리를 충분히 납득할 수 없을 것이라고, 이집트를 떠나기 전에 확신하게 됐다. 그래서 그는, 그 부족이 섬기는 사막의 신을, 추종자들의 유일한 신으로 절충하여 채택하기로 신중하게 결정했다. 모세는 다른 민족이나 나라들이 다른 신을 가져서는 안 된다고 명확하게 가르치지는 않았으나, 야훼가 모든 존재보다 우월하다고, 특히 히브리인에게는 그렇다고 단호하게 주장했다. 그러나 그는, 베두인 부족들의 금송아지로 늘 상징되던 야훼라는 옛 이름을 가장하여, 새롭고 더 높은 신격 관념을 이 무지한 노예들에게 제시하려고 애써야하는 곤란한 지경에 늘 처해 있었다.
96:4.3 (1056.5)
Moses had endeavored to teach these Bedouins the idea of El Elyon, but before leaving Egypt, he had become convinced they would never fully comprehend this doctrine. Therefore he deliberately determined upon the compromise adoption of their tribal god of the desert as the one and only god of his followers. Moses did not specifically teach that other peoples and nations might not have other gods, but he did resolutely maintain that Yahweh was over and above all, especially to the Hebrews. But always was he plagued by the awkward predicament of trying to present his new and higher idea of Deity to these ignorant slaves under the guise of the ancient term Yahweh, which had always been symbolized by the golden calf of the Bedouin tribes.
96:4.4 (1056.6)
The fact that Yahweh was the god of the fleeing Hebrews explains why they tarried so long before the holy mountain of Sinai, and why they there received the ten commandments which Moses promulgated in the name of Yahweh, the god of Horeb. During this lengthy sojourn before Sinai the religious ceremonials of the newly evolving Hebrew worship were further perfected.
96:4.5 (1057.1)
It does not appear that Moses would ever have succeeded in the establishment of his somewhat advanced ceremonial worship and in keeping his followers intact for a quarter of a century had it not been for the violent eruption of Horeb during the third week of their worshipful sojourn at its base. “The mountain of Yahweh was consumed in fire, and the smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.” In view of this cataclysm it is not surprising that Moses could impress upon his brethren the teaching that their God was “mighty, terrible, a devouring fire, fearful, and all-powerful.”
모세는, 야훼가 직접 히브리인을 유일한 선민{選民}으로 택하신 이스라엘의 주 하나님이라고 선포했으며;새 민족을 세우고 있었고, 현명하게도 자신의 종교 교훈을 민족의 것으로 만들었고, 야훼가 엄격한 감독관 곧 “질투하는 하나님”이라고 추종자들에게 가르쳤다. 그럼에도, 야훼가 “모든 육신의 영들의 하나님”이라고 가르쳤을 때, 그리고 “영원하신 하나님은 너희 피난처시며 영원한 팔로 보호하신다”고 말했을 때, 그들의 신성 개념을 확장시키려고 애썼다. 모세는, 야훼가 언약을 지키는 하나님이라고 가르쳤으며;“주께서는 너희를 사랑하기 때문에, 너희를 저버리지 않고, 너희를 멸하지도 않을 뿐만 아니라, 너희 조상과 맺은 언약을 잊지 않을 것이고, 너희 조상에게 맹세한 그 맹세를 잊지 않으실 것이라”고 가르쳤다.
96:4.6 (1057.2)
Moses proclaimed that Yahweh was the Lord God of Israel, who had singled out the Hebrews as his chosen people; he was building a new nation, and he wisely nationalized his religious teachings, telling his followers that Yahweh was a hard taskmaster, a “jealous God.” But nonetheless he sought to enlarge their concept of divinity when he taught them that Yahweh was the “God of the spirits of all flesh,” and when he said, “The eternal God is your refuge, and underneath are the everlasting arms.” Moses taught that Yahweh was a covenant-keeping God; that he “will not forsake you, neither destroy you, nor forget the covenant of your fathers because the Lord loves you and will not forget the oath by which he swore to your fathers.”
96:4.7 (1057.3)
Moses made a heroic effort to uplift Yahweh to the dignity of a supreme Deity when he presented him as the “God of truth and without iniquity, just and right in all his ways.” And yet, despite this exalted teaching, the limited understanding of his followers made it necessary to speak of God as being in man’s image, as being subject to fits of anger, wrath, and severity, even that he was vengeful and easily influenced by man’s conduct.
96:4.8 (1057.4)
Under the teachings of Moses this tribal nature god, Yahweh, became the Lord God of Israel, who followed them through the wilderness and even into exile, where he presently was conceived of as the God of all peoples. The later captivity that enslaved the Jews in Babylon finally liberated the evolving concept of Yahweh to assume the monotheistic role of the God of all nations.
96:4.9 (1057.5)
The most unique and amazing feature of the religious history of the Hebrews concerns this continuous evolution of the concept of Deity from the primitive god of Mount Horeb up through the teachings of their successive spiritual leaders to the high level of development depicted in the Deity doctrines of the Isaiahs, who proclaimed that magnificent concept of the loving and merciful Creator Father.
96:5.1 (1057.6)
Moses was an extraordinary combination of military leader, social organizer, and religious teacher. He was the most important individual world teacher and leader between the times of Machiventa and Jesus. Moses attempted to introduce many reforms in Israel of which there is no record. In the space of one man’s life he led the polyglot horde of so-called Hebrews out of slavery and uncivilized roaming while he laid the foundation for the subsequent birth of a nation and the perpetuation of a race.
모세가 이집트인과 주변의 레반트 부족들의 종교보다 앞서서 이룩한 진보 가운데 다수는, 멜기세덱 시대의 겐족속 전승 때문이었다. 아브라함과 그의 동시대{同時代} 사람에게 마키벤타가 가르침을 주지 않았다면, 히브리인은 아무 희망 없는 암흑 속에서 이집트를 빠져나왔을 것이다. 모세와 그의 장인 이드로는, 멜기세덱 시대의 전승 가운데 남은 것들을 수집했고, 이 교훈은 이집트인의 학문과 결합되어 이스라엘족속의 개량된 종교와 제례식을 창안하도록 모세를 인도했다. 모세는 조직가였으며;이집트와 팔레스틴의 종교 및 사회관행에서 가장 우수한 것들을 선택했고, 이 풍습을 멜기세덱 교훈의 전승과 결합시켜서, 히브리인 경배 예식절차 체계를 조직했다.
96:5.3 (1058.1)
Many of the advances which Moses made over and above the religion of the Egyptians and the surrounding Levantine tribes were due to the Kenite traditions of the time of Melchizedek. Without the teaching of Machiventa to Abraham and his contemporaries, the Hebrews would have come out of Egypt in hopeless darkness. Moses and his father-in-law, Jethro, gathered up the residue of the traditions of the days of Melchizedek, and these teachings, joined to the learning of the Egyptians, guided Moses in the creation of the improved religion and ritual of the Israelites. Moses was an organizer; he selected the best in the religion and mores of Egypt and Palestine and, associating these practices with the traditions of the Melchizedek teachings, organized the Hebrew ceremonial system of worship.
모세는 섭리를 믿었으며;초자연적 힘이 나일 강 및 다른 자연 요소들을 통제한다는 이집트 교리로 철저히 오염됐었다. 그는 하나님에 대해 대단한 식견을 가졌으나, 더할 나위 없이 진지한 마음으로 히브리인에게 이렇게 가르쳤다:하나님께 복종하면, “그가 너희를 사랑하고 축복하시며 창대하게 하실 것이다. 그가 너희 태{胎}의 열매와 너희 땅의 소산물을--곧 곡식, 포도주, 기름, 가축 떼를-- 배가시킬 것이다. 너희는 모든 민족보다 번영할 것이며, 너희 하나님이신 주께서 너희의 모든 병을 물리치고, 이집트의 악한 질병들 중에서 하나도 임하지 않게 하실 것이다.” 그는 심지어:“너희 하나님이신 주를 기억하라, 그가 너희에게 재물 얻는 능력을 주시기 때문이다.” “너희는 여러 민족에게 빌려주겠으나, 너희는 빌리지 않을 것이다. 너희는 여러 민족을 다스리겠으나, 그들은 너희를 다스리지 못할 것이라”고 말했다.
96:5.4 (1058.2)
Moses was a believer in Providence; he had become thoroughly tainted with the doctrines of Egypt concerning the supernatural control of the Nile and the other elements of nature. He had a great vision of God, but he was thoroughly sincere when he taught the Hebrews that, if they would obey God, “He will love you, bless you, and multiply you. He will multiply the fruit of your womb and the fruit of your land—the corn, wine, oil, and your flocks. You shall be prospered above all people, and the Lord your God will take away from you all sickness and will put none of the evil diseases of Egypt upon you.” He even said: “Remember the Lord your God, for it is he who gives you the power to get wealth.” “You shall lend to many nations, but you shall not borrow. You shall reign over many nations, but they shall not reign over you.”
그러나, 무지하고 무식한 히브리인이 납득하도록, 엘 엘리온 곧 지고자에 대한 자신의 고귀한 개념을 조화시키려고, 위대한 정신을 지닌 이 모세가 애쓰는 모습은 정말로 애처로웠다. 그는 모여 있는 지도자들에게, “너희 주 하나님은 유일하신 하나님이시며;그 외에 다른 하나님은 없다”고 우레같이 소리쳤고, 한편 혼합된 군중을 향해서는, “모든 신 중에서 너희 하나님 같으신 이가 누구냐?”고 선언했다. 모세는, 주물과 우상 숭배에 용감하게 대항하는 데 어느 정도는 성공했고, “하나님이 불 가운데로부터 나와서 호렙 산에서 너희에게 말씀하신 그날에 견줄만한 것을 너희가 본 일이 없다”고 선언했다. 또한 그는 어떤 종류의 형상도 만들지 못하도록 금지시켰다.
96:5.5 (1058.3)
But it was truly pitiful to watch this great mind of Moses trying to adapt his sublime concept of El Elyon, the Most High, to the comprehension of the ignorant and illiterate Hebrews. To his assembled leaders he thundered, “The Lord your God is one God; there is none beside him”; while to the mixed multitude he declared, “Who is like your God among all the gods?” Moses made a brave and partly successful stand against fetishes and idolatry, declaring, “You saw no similitude on the day that your God spoke to you at Horeb out of the midst of the fire.” He also forbade the making of images of any sort.
모세는, 야훼가 자비롭다고 선포하기를 두려워했고, 하나님의 응보를 두려워하게 하여 민족을 다스리기를 선호했기 때문에 이렇게 말했다:“주 너희 하나님은 가장 높은 하나님이시고, 가장 높은 주, 위대한 하나님, 강력하고 무서운 하나님이요, 사람을 하찮게 여기신다.” 게다가 그는, “너희가 하나님께 복종하지 않으면 그가 너희를 죽이실 것이며;너희가 복종하면 고쳐주고 생명을 주실 것이라”고 선언하면서, 거친 씨족들을 통제하려고 애썼다. 그러나 모세는, 오직 “그의 모든 계명을 지키고 모든 법령에 복종하는” 조건에서만, 이 부족들이 하나님의 선택받은 민족이 되리라고 가르쳤다.
96:5.6 (1058.4)
Moses feared to proclaim the mercy of Yahweh, preferring to awe his people with the fear of the justice of God, saying: “The Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and terrible God, who regards not man.” Again he sought to control the turbulent clans when he declared that “your God kills when you disobey him; he heals and gives life when you obey him.” But Moses taught these tribes that they would become the chosen people of God only on condition that they “kept all his commandments and obeyed all his statutes.”
96:5.7 (1058.5)
Little of the mercy of God was taught the Hebrews during these early times. They learned of God as “the Almighty; the Lord is a man of war, God of battles, glorious in power, who dashes in pieces his enemies.” “The Lord your God walks in the midst of the camp to deliver you.” The Israelites thought of their God as one who loved them, but who also “hardened Pharaoh’s heart” and “cursed their enemies.”
모세는, 우주적이고 인자한 신격을 이스라엘 자녀들에게 거의 보여주지 못한 반면, 그들의 일상적 야훼 개념은 대체로, 주변에 있는 민족들의 부족 신들보다 나을 것이 거의 없는 하나님 개념이었다. 그들의 하나님 개념은, 원시적이고, 미숙하고, 사람의 모습을 닮은 상태였으며;모세가 죽은 후에 이 베두인 부족들은, 자신들이 그전에 섬겼던 호렙 산과 사막의 신들에 대한, 어느 정도 미개한 관념으로 신속히 돌아갔다. 모세가 지도자들에게 수시로 제시했던, 확장된 더 탁월한 하나님에 대한 환상은 곧 사라졌으며, 한편 대부분의 사람은 그들의 주물이었던 금송아지 숭배로 돌아섰는데, 금송아지는 팔레스틴 목동들에게 야훼를 상징했다.
96:5.8 (1058.6)
While Moses presented fleeting glimpses of a universal and beneficent Deity to the children of Israel, on the whole, their day-by-day concept of Yahweh was that of a God but little better than the tribal gods of the surrounding peoples. Their concept of God was primitive, crude, and anthropomorphic; when Moses passed on, these Bedouin tribes quickly reverted to the semibarbaric ideas of their olden gods of Horeb and the desert. The enlarged and more sublime vision of God which Moses every now and then presented to his leaders was soon lost to view, while most of the people turned to the worship of their fetish golden calves, the Palestinian herdsman’s symbol of Yahweh.
96:5.9 (1059.1)
When Moses turned over the command of the Hebrews to Joshua, he had already gathered up thousands of the collateral descendants of Abraham, Nahor, Lot, and other of the related tribes and had whipped them into a self-sustaining and partially self-regulating nation of pastoral warriors.
96:6.1 (1059.2)
Upon the death of Moses his lofty concept of Yahweh rapidly deteriorated. Joshua and the leaders of Israel continued to harbor the Mosaic traditions of the all-wise, beneficent, and almighty God, but the common people rapidly reverted to the older desert idea of Yahweh. And this backward drift of the concept of Deity continued increasingly under the successive rule of the various tribal sheiks, the so-called Judges.
모세라는 비범한 인물의 매력이, 점점 확장되는 하나님 개념의 영감{靈感}을 추종자들의 마음 속에 생생하게 유지시켰지만;그들이 일단 팔레스틴의 비옥한 땅에 도착하자, 유목민 목축업자에서 재빨리 변화하여, 기틀이 잡히고 어느 정도 안정된 농민이 됐다. 그리고 이런 생활 풍습의 진화와 종교 관점의 변화는, 그들의 하나님인 야훼의 본성에 대한 개념의 특성에 다소 전면적인 변화를 요구했다. 시내 산의 엄격하고 미숙하고 가혹하고 우레같이 소리치는 사막의 신{神}이 변형되어, 후대에 나타난, 사랑과 응보와 자비의 하나님 개념으로 바뀌는 동안에, 히브리인은 모세의 고귀한 교훈을 거의 잊게 됐다. 그들은 일신교 개념을 거의 다 잃어버렸으며;유란시아의 영적 진화에서 지극히 중대한 연결고리 역할을 감당하게 될 민족, 즉 만유의 아버지의 증여 아들이 육신화하기까지, 유일하신 하나님에 대한 멜기세덱의 가르침을 보존하는 집단이 될 기회를 거의 잃어버릴 뻔했다.
96:6.2 (1059.3)
The spell of the extraordinary personality of Moses had kept alive in the hearts of his followers the inspiration of an increasingly enlarged concept of God; but when they once reached the fertile lands of Palestine, they quickly evolved from nomadic herders into settled and somewhat sedate farmers. And this evolution of life practices and change of religious viewpoint demanded a more or less complete change in the character of their conception of the nature of their God, Yahweh. During the times of the beginning of the transmutation of the austere, crude, exacting, and thunderous desert god of Sinai into the later appearing concept of a God of love, justice, and mercy, the Hebrews almost lost sight of Moses’ lofty teachings. They came near losing all concept of monotheism; they nearly lost their opportunity of becoming the people who would serve as a vital link in the spiritual evolution of Urantia, the group who would conserve the Melchizedek teaching of one God until the times of the incarnation of a bestowal Son of that Father of all.
예슈아는 절망적 상태가 되어, 부족원의 정신 속에 지존자 야훼 개념을 유지시키려 애썼고, 그 결과로 이렇게 선포했다:“내가 모세와 함께 했듯이, 나는 너희와 함께 있을 것이며;너희를 실망시키지 않고 버리지도 않을 것이다.” 예슈아는, 믿지 않는 자기 민족에게 단호한 복음을 전하는 것이 필요함을 깨달았는데, 사람들은 모두 자신이 가졌던 원래의 옛 종교를 아주 기꺼이 믿으려했으나, 신앙과 정의를 찾는 종교에서는 한 발짝도 나가지 않으려고 했다. 예슈아의 가르침의 요지는 이랬다:“야훼는 거룩하신 하나님이며;질투하는 하나님이며;너희의 범죄와 죄악을 용서하지 않으실 것이다.” 이 시대에 가장 높았던 개념은, 야훼를 “권능과 심판과 응보의 하나님”으로 묘사했다.
96:6.3 (1059.4)
Desperately Joshua sought to hold the concept of a supreme Yahweh in the minds of the tribesmen, causing it to be proclaimed: “As I was with Moses, so will I be with you; I will not fail you nor forsake you.” Joshua found it necessary to preach a stern gospel to his disbelieving people, people all too willing to believe their old and native religion but unwilling to go forward in the religion of faith and righteousness. The burden of Joshua’s teaching became: “Yahweh is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins.” The highest concept of this age pictured Yahweh as a “God of power, judgment, and justice.”
96:6.4 (1059.5)
But even in this dark age, every now and then a solitary teacher would arise proclaiming the Mosaic concept of divinity: “You children of wickedness cannot serve the Lord, for he is a holy God.” “Shall mortal man be more just than God? shall a man be more pure than his Maker?” “Can you by searching find out God? Can you find out the Almighty to perfection? Behold, God is great and we know him not. Touching the Almighty, we cannot find him out.”
96:7.1 (1060.1)
Under the leadership of their sheiks and priests the Hebrews became loosely established in Palestine. But they soon drifted back into the benighted beliefs of the desert and became contaminated with the less advanced Canaanite religious practices. They became idolatrous and licentious, and their idea of Deity fell far below the Egyptian and Mesopotamian concepts of God that were maintained by certain surviving Salem groups, and which are recorded in some of the Psalms and in the so-called Book of Job.
수집된 어떤 종교 문서도, 헌신하게 하고 영감을 주는 하나님 관념을, 시편 기록만큼 그렇게 풍성히 표현하지 못한다. 그리고 놀랄만하게 수집된 이 경건한 문헌을 정독{情讀}하는 동안, 어떤 다른 단일 수집품도 그렇게 긴 세월을 망라하지 못한다는 것을 염두에 두면서, 독립된 각각의 찬양과 경배의 시의 출처와 연대{年代}를 고려할 수만 있다면, 무척 도움이 될 것이다. 이 시편은, 아메네몹 부터 이사야 때에 이르는 전체 기간을 포함하고, 레반트 전역에서 살렘 종교 신자들이 환영했던, 다양한 하나님 개념을 기록했다. 시편에서는, 미개한 부족 신격 개념으로부터 후대 히브리인의 크게 확장된 이상{理想}에 이르기까지, 온갖 국면의 하나님 개념이 서술돼있는데, 그중에 야훼는 사랑 많은 통치자이면서도 자비로운 아버지로서 묘사된다.
96:7.3 (1060.3)
No collection of religious writings gives expression to such a wealth of devotion and inspirational ideas of God as the Book of Psalms. And it would be very helpful if, in the perusal of this wonderful collection of worshipful literature, consideration could be given to the source and chronology of each separate hymn of praise and adoration, bearing in mind that no other single collection covers such a great range of time. This Book of Psalms is the record of the varying concepts of God entertained by the believers of the Salem religion throughout the Levant and embraces the entire period from Amenemope to Isaiah. In the Psalms God is depicted in all phases of conception, from the crude idea of a tribal deity to the vastly expanded ideal of the later Hebrews, wherein Yahweh is pictured as a loving ruler and merciful Father.
96:7.4 (1060.4)
And when thus regarded, this group of Psalms constitutes the most valuable and helpful assortment of devotional sentiments ever assembled by man up to the times of the twentieth century. The worshipful spirit of this collection of hymns transcends that of all other sacred books of the world.
96:7.5 (1060.5)
The variegated picture of Deity presented in the Book of Job was the product of more than a score of Mesopotamian religious teachers extending over a period of almost three hundred years. And when you read the lofty concept of divinity found in this compilation of Mesopotamian beliefs, you will recognize that it was in the neighborhood of Ur of Chaldea that the idea of a real God was best preserved during the dark days in Palestine.
96:7.6 (1060.6)
In Palestine the wisdom and all-pervasiveness of God was often grasped but seldom his love and mercy. The Yahweh of these times “sends evil spirits to dominate the souls of his enemies”; he prospers his own and obedient children, while he curses and visits dire judgments upon all others. “He disappoints the devices of the crafty; he takes the wise in their own deceit.”
우르에서만 하나님의 자비를 외치는 목소리가 일어나서 말했다:“하나님께 기도하는 자는 그의 은혜를 얻게 되고 기쁨으로 그를 만나게 될 것인데, 하나님은 사람에게 신성한 정의를 베푸실 것이기 때문이다.” 신앙으로 구원받음 곧 신의 은혜가 우르에서 전파됐다:“그는 뉘우치는 자에게 인자하시며, ‘내가 몸값을 받았으니, 무저갱{無低坑}에 들어가지 않게 그를 구출하라’고 말씀하신다. 누구든지 ‘내가 죄를 지었고 옳은 것을 악용했으며, 그것이 내게 유익이 되지 못했다’고 말하면, 하나님이 그의 혼을 무저갱에 들어가지 않도록 구출하시고, 그는 빛을 볼 것이다.” 멜기세덱 이후로, 레반트 세계는 엘리후의 이 놀라운 교훈만큼, 그렇게 울려 퍼지면서 격려하는 메시지, 인간이 구원받는다는 메시지를 들은 적이 없었는데, 엘리후는 우르의 선지자였고, 살렘 신자들의 사제 곧 한때 메소포타미아에서 멜기세덱 거류지에 남아있던 사람들의 사제였다.
96:7.7 (1060.7)
Only at Ur did a voice arise to cry out the mercy of God, saying: “He shall pray to God and shall find favor with him and shall see his face with joy, for God will give to man divine righteousness.” Thus from Ur there is preached salvation, divine favor, by faith: “He is gracious to the repentant and says, ‘Deliver him from going down in the pit, for I have found a ransom.’ If any say, ‘I have sinned and perverted that which was right, and it profited me not,’ God will deliver his soul from going into the pit, and he shall see the light.” Not since the times of Melchizedek had the Levantine world heard such a ringing and cheering message of human salvation as this extraordinary teaching of Elihu, the prophet of Ur and priest of the Salem believers, that is, the remnant of the onetime Melchizedek colony in Mesopotamia.
96:7.8 (1061.1)
And thus did the remnants of the Salem missionaries in Mesopotamia maintain the light of truth during the period of the disorganization of the Hebrew peoples until the appearance of the first of that long line of the teachers of Israel who never stopped as they built, concept upon concept, until they had achieved the realization of the ideal of the Universal and Creator Father of all, the acme of the evolution of the Yahweh concept.