유란시아 책
IV 부. 예수의 생애와 교훈
Paper 122
Birth and Infancy of Jesus
Birth and Infancy of Jesus
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.
미가엘은, 격리된 세계들의 상태에 대해 멜기세덱들이 작성한 특별 보고서를 검토한 후, 가브리엘과 의논하여, 자신의 마지막 증여를 수행할 행성으로 유란시아를 최종 선택했다. 이렇게 결정한 후에, 가브리엘은 유란시아를 직접 방문하여, 인간 집단들에 대해 검토하고, 그 세계와 민족들의 영적, 지적, 인종적, 및 지리적 특색을 조사한 결과, 히브리인이 상대적 장점을 갖고 있기 때문에, 그들을 증여 종족으로 선택하는 것이 타당하다고 결정했다. 이 결정을 미가엘이 허락함에 따라서, 가브리엘은 유대인 가정생활에 대해 조사하는 과제를 위임받은 --높은 우주 인격체 계층들 중에서 선택된-- 12인 가족 위원단을 임명하여 유란시아로 파견했다. 이 위원단이 임무를 마쳤을 때 가브리엘은 유란시아에 있었으며, 위원단의 의견으로는, 세 쌍의 부부가, 미가엘의 기획된 육신화{肉身化}를 위하여 증여 가족이 되기에 똑같이 적합할 것이라는 보고를 받았다.
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.
예수(곧 요셉의 아들 예슈아)의 인간 아버지인 요셉은 정통 히브리인이었는데, 그럼에도 그의 선조들 중에서 여자 혈통 쪽으로, 이따금 비-유대인 종족 계통이 족보에 많이 첨가됐다. 예수의 아버지의 조상은, 아브라함 시대까지 거슬러 올라가고, 이 유서 깊은 족장 시대를 지나서 더 초기 유전 혈통 쪽으로 가면, 수메르인과 놋족속을 거쳐, 고대 청색인으로 이뤄진 남부 지방 부족들을 지나서, 안돈과 훤타까지 이어진다. 다윗과 솔로몬은 요셉 조상의 직계 혈통에 속하지 않았고, 요셉의 가계{家系}는 아담에게 직접 연결되지도 않았다. 요셉의 직계 선조는 기능공이었다--곧 건축가, 목수, 석공, 대장장이였다. 요셉 본인은 목수였고, 후에는 하청업자로서 일했다. 그의 가족은, 고귀한 평민 가운데 오래되고 저명한 혈통에 속했는데, 유란시아에서 종교 진보와 관련해 스스로 탁월함을 드러낸 비범한 인재들이 출현함으로써 이따금 돋보였다.
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.
예수의 이 세상 어머니인 마리아는, 유란시아 인종 역사 중에서 가장 주목할 만한 여자 가운데 다수를 포함하는, 독특한 조상으로 이뤄진 오래된 혈통의 후손이었다. 비록 마리아가 그 시대와 세대에서 평범한 여자였고, 상당히 전형적인 기질을 지니고 있었더라도, 그 선조 중에는, 아논, 다말, 룻, 밧세바, 앤시, 클로아, 이브, 엔타, 라타 등의 저명한 여자들이 있었다. 그 시대의 어떤 유대 여자도, 이보다 더 걸출한 공통 조상을 갖거나, 더 좋은 시조{始祖}로 거슬러 올라갈 만한 가계에 속하지 않았다. 요셉처럼 마리아의 조상도, 강하지만 평범한 개인들의 탁월성이 특징이었으며, 문명화에서 그리고 종교의 점진적 진화 행진에서 다수의 걸출한 개인으로 인해 때때로 돋보였다. 종족 면에서 본다면, 마리아를 유대인으로 간주하기에는 거의 적합하지 않다. 문화와 믿음에서는 유대인이었지만, 유전적 재능에서는, 시리아, 힛타이트, 페니키아, 그리스, 및 이집트 혈통에 더 가까웠는데, 마리아의 인종적 유전성은 요셉보다 더 평범했다.
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.
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.
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.
“너의 남편 사가랴가 예루살렘에서 제단 앞에 서 있고, 거기 모인 사람들이 구원자의 도래를 염원하는 중에, 나 가브리엘은 이 신성한 선생의 선구자가 될 아들을 네가 곧 잉태하게 되리라는 것을 알리러 왔는데, 아들의 이름을 요한이라고 해라. 그 아이가 자라서 주 너의 하나님께 헌신할 것이고, 장성한 후에는 “너의 마음을 기쁘게 할 것인데, 그 아이가 많은 혼을 하나님께로 돌아오게 하고, 또한 네 민족의 혼을-치유하는 자, 온 인류의 영을-해방시키는 자의 도래를 선포할 것이기 때문이다. 네 친척 마리아가, 이 약속된 아이의 어머니가 될 것이며, 나는 마리아에게도 나타날 것이다.”
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.”
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.
아무튼, 엘리사벳은 남편에게조차 다섯 달 동안 비밀로 간직했다. 가브리엘의 방문에 대한 이야기를 털어놓았을 때, 사가랴는 매우 회의적이었고, 그 체험 전부를 여러 주 동안 믿지 않았으며, 아내가 아이를 낳게 됐음을 더 이상 의심할 수 없게 되자, 자기 아내에게 가브리엘이 왔던 것을 비로소 반신반의하는 정도가 됐다. 사가랴는, 엘리사벳이 장차 어머니가 되리라는 것에 대하여 무척 혼란스러워했으나, 자신의 나이가 고령이지만 아내의 성실함을 의심하지 않았다. 사가랴는 요한이 태어나기 약 6주 전이 됐을 때에야, 어떤 인상적인 꿈을 꾼 결과로, 엘리사벳이 운명의 아들 곧 메시야의 도래를 위하여 길을 준비하는 자의 어머니가 되리라는 것을 온전히 확신하게 됐다.
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.
기원전 8년 11월 중순쯤에, 마리아가 나사렛 집에서 일하고 있을 때 가브리엘이 나타났다. 나중에, 마리아는 자신이 어머니가 될 것임을 확실히 알게 된 후에, 예루살렘에서 서쪽으로 4마일 떨어진, 유다의 성읍 언덕에 거주하는 엘리사벳에게 다녀오도록 허락해 달라고 요셉을 설득했다. 가브리엘은 어머니가-될 이 두 사람 각자에게, 자신이 상대방에게도 출현할 것이라고 알렸었다. 자연히, 그들은 서로 만나서 체험을 비교하고, 자기 아들의 유망한 미래에 대해 이야기하고 싶어서 안달이 났다. 마리아는 먼 친척인 엘리사벳의 집에서 3주 동안 머물렀다. 엘리사벳은, 가브리엘을 본 것에 대한 마리아의 신앙을 견고히 하도록 많은 역할을 했고, 그리하여 마리아는, 아무 힘도 없는, 즉 그 영역의 평범하고 정상적인 갓난아이로 세상에 곧 출현할, 그 운명적 아이의 어머니가 되도록 자신이 부름 받았음을, 더 온전히 확신하면서 집으로 돌아갔다.
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.
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.
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.
어느 날 저녁 해 질 무렵에 요셉이 아직 집에 돌아오지 않았을 때, 가브리엘은 돌로 만든 낮은 식탁 옆에서 마리아에게 나타났고, 마리아가 평정을 되찾은 뒤에 말했다:“나는, 내 주님이시요 네가 앞으로 사랑하고 양육하게 될 그분의 분부로 왔다. 마리아야, 너에게 희소식을 가져왔는데, 너의 임신은 하늘이 정한 것이고, 기한이 되면 네가 한 아들의 어머니가 될 것이며;그를 예슈아라 불러야하고, 그가 이 세상에서 사람들 가운데 하늘 나라를 펼칠 것임을 예고한다. 내가 이미 방문했던 “너의 친척 엘리사벳과 요셉 외에는 아무에게도 이 사실을 말하지 않아야하고, 엘리사벳 또한 요한이라고 부를 아들을 곧 낳을 것이며, 그는, “너의 아들이 위대한 권능과 깊은 신념으로 사람들에게 선포할 구출 메시지를 위한 길을 예비할 것이다. 그리고 마리아야, 내 말을 의심하지 말라. 이 집이 운명의 어린아이가 필사자로서 거주할 곳으로 선택됐기 때문이다. 내 축복이 너에게 머물고, 지고자{至高者}의 권능이 너의 기운을 북돋울 것이며, 또한 온 땅의 주{主}께서 너를 보호하실 것이다.”
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.”
마리아는, 이 이상한 일을 남편에게 감히 밝히기 전에, 자신이 아이를 가졌다는 사실을 확실히 알게 될 때까지, 이 방문에 대해 여러 주 동안 은밀히 마음 속으로 숙고했다. 이 모든 것에 대해 들었을 때, 요셉은 마리아를 대단히 신임했음에도 불구하고 매우 동요했으며, 여러 날 잠을 잘 수 없었다. 요셉은 처음에는 가브리엘의 방문을 의심했다. 그리고 나서, 마리아가 신성한 사자{使者}의 음성을 정말로 들었고 그의 모습을 봤다는 사실이 거의 믿어지게 됐을 때, 어떻게 그런 일이 일어날 수 있는지 숙고하면서 괴로워했다. 인간의 후손이 어떻게 신성한 운명의 자녀가 될 수 있단 말인가? 요셉은 대립되는 이 관념을 받아들일 수 없었지만, 여러 주 동안 고심한 끝에, 그와 마리아는, 도래할 구원자는 신성한 본성을 지녀야한다는 유대인의 개념과 다름에도, 자신들이 메시야의 부모로 선택됐다는 결론에 이르게 됐다. 이런 중대한 결론에 이르자, 마리아는 엘리사벳을 방문하려고 서둘러 떠났다.
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.
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.
요셉은, 자신이 매우 인상적인 꿈을 꾸기 전에는, 마리아가 특별한 아이의 어머니가 될 것이라는 생각을 받아들일 수 없었다. 밝게 빛나는 천상의 사자가 꿈속에 나타나서, 다른 여러 가지와 함께 이렇게 말했다:“요셉아, 나는 저 높은 곳을 지배하시는 그분의 명령에 따라 나타났는데, 장차 세상의 위대한 빛이 되실 아들에 대해, 그리고 마리아가 그를 잉태하게 될 것에 대해 너에게 설명해주라는 지시를 받았다. 그의 안에 생명이 있을 것이며, 그의 삶은 인류의 빛이 될 것이다. 그는 먼저 자기 민족에게 오겠지만, 그들은 그를 거의 영접하지 않을 것이며;그러나 그를 받아들이는 모든 사람에게는, 저희가 하나님의 자녀임을 그가 계시할 것이다.” 이 체험이 있은 후에, 요셉은 가브리엘의 방문과, 태어날 그 아이가 세상에게 신의 사자{使者}가 되리라는 약속에 대한 마리아의 이야기를, 다시 전적으로 의심하는 일은 없었다.
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.
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.
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.”
구약 성경에서 소위 메시야 예언 대부분은, 예수가 이 땅에 거한 지 오랜 세월이 흐른 뒤에 그에게 맞도록 정돈됐다. 히브리 선지자들은 수세기 동안 구원자의 도래{到來}를 선포해왔고, 이런 약속은 여러 세대를 거치면서, 다윗 왕의 권좌를 계승할 새 유대 통치자가 도래할 것이며, 모세 같은 기적적인 방법으로 팔레스틴에 강력한 나라를 세우고, 모든 외국의 지배에서 유대인을 해방시킬 것이라고 해석했다. 그 외에도, 히브리 성서 전반에 걸쳐서 발견되는 많은 상징적 구절이, 후대에 이르러 예수의 생애 사명에 잘못 적용됐다. 구약 성경에서 여러 구절이, 마치 주님의 이 세상 생애에서 어떤 사건과 일치하게 보일 정도로 심하게 왜곡됐다. 자신과 다윗 왕가의 모든 관련성을 예수께서 직접 공개적으로 부인한 적이 한 번 있었다. 심지어 “한 여자가 아들을 잉태할 것이라”는 문장마저, “한 처녀가 아들을 잉태할 것이라”고 해석했다. 요셉과 마리아의 족보 중에서 많은 부분이, 미가엘의 이 세상 생애 이후에 작성된 것 역시 사실이다. 이런 족보에는 주님의 실제 조상도 많이 포함돼있지만, 전체적으로 볼 때 그것은 진짜가 아니며, 사실이라고 믿어서는 안 된다. 초기에 예수를 추종했던 모든 사람은, 고대의 예언 기사들 전부가, 그들의 주시요 스승이신 그분의 생애에서 성취된 것처럼 보이게 하려는 유혹에 너무 자주 빠졌다.
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.
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.
마리아의 기질은 남편과는 정 반대였다. 늘 쾌활했고, 의기소침한 적이 거의 없었고, 항상 밝은 성격을 지녔다. 마리아는 자신의 감정적인 느낌을 자유롭게 수시로 표현하곤 했고, 요셉이 갑작스럽게 죽기 전에는, 슬픔에 잠긴 모습을 보인 적이 전혀 없었다. 그리고 이 충격에서 거의 회복되자마자, 맏아들의 범상치 않은 생애로 말미암아 염려와 의문이 마리아에게 밀어닥쳤으며, 아들의 생애는, 놀라워하는 마리아의 눈앞에서 몹시 빠르게 펼쳐지고 있었다. 그러나 범상치 않은 이 모든 체험 내내, 이상하고 이해하기 힘든 맏-아들과의 관계에서, 그리고 그의 형제 및 자매와의 관계에서, 마리아는 침착하고 용감하고 상당히 현명했다.
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.
예수는, 남다른 부드러움, 그리고 인간 본성에 공감하는 경이로운 이해심을 아버지로부터 물려받았으며;어머니로부터는, 위대한 선생으로서의 재능, 그리고 의분을 느낄 수 있는 엄청난 능력을 물려받았다. 어른으로서-살던 환경에 대해 보인 감정적 반응에서, 예수는 한때 아버지처럼 묵상에 잠기고 경건하며, 가끔씩은 슬픈 듯 보이는 특징이 있었지만;어머니의 낙천적이고 결단력 있는 성향의 방식으로 추진하는 경우가 더 많았다. 전반적으로 보면, 신의 아들이 성장하여 성인생활의 중대한 발걸음을 내딛는 동안, 마리아의 기질이 그의 생애를 지배하는 경향이 있었다. 어떤 특별한 경우에는 예수가 부모 두 사람의 특징이 혼합된 면을 보였고;또 다른 면에서는 두 사람의 상반되는 기질의 특징을 보이기도 했다.
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.
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.
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.
요셉이 스물한 살 되던 해에, 요셉과 마리아는 나사렛 근처 마리아의 집에서 유대인 관습에 따라 결혼식을 올렸다. 이 결혼은, 거의 2년 동안에 걸친 정상적인 정혼{定婚} 지속기간이 끝날 때 치러졌다. 그후에 그들은 곧 나사렛에서 새 집으로 이사했으며, 이 집은 요셉이 두 형제의 도움을 받아서 지은 것이었다. 이 집은, 사방에 펼쳐진 시골 풍경이 무척 매력적으로 내려다보이는, 가까운 구릉지{丘陵地} 밑에 있었다. 곧 부모가 될 이 두 젊은 부부는, 집을 떠나서 유대지방 베들레헴에 가 있는 동안, 한 우주의 이 중대한 사건이 이뤄질 것이라는 사실을 거의 깨닫지 못한 채, 이 집에서 약속의 아이를 맞이할 수 있으리라고 생각하면서 만반의 준비를 했다.
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.
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.
예수의 집은, 나사렛 북쪽 지역의 높은 언덕에서 그리 멀지 않고, 성읍 동쪽 지역의 마을 우물에서 조금 떨어진 곳에 있었다. 예수의 가족은 도시 외곽에 거주했으며, 이로 인해 그는 나중에 시골길 산책을 수시로 즐기거나 근처 고원지대 꼭대기에 오르기가 훨씬 쉬웠는데, 이곳은 동쪽으로 다볼산 줄기, 그리고 비슷한 높이의 나인 언덕을 제외하고는, 남부 갈릴리의 모든 언덕 중에서 가장 높았다. 그들의 집은 이 언덕의 남쪽 구릉에서 약간 남동쪽에 위치했고, 이 언덕의 기슭과 나사렛에서 가나 쪽으로 가는 길 중간쯤에 위치했다. 예수는 언덕을 오르는 것 외에도, 세포리로 가는 길과 만나게 되는 지점을 향해 북동쪽 방향으로 자리잡은, 언덕 기슭 주변을 구불구불 돌아가는 좁은 길을 따라서 산책하기를 즐겼다.
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.
요셉과 마리아의 집은 지붕이 평평하고 방이 하나 있는 석조 건물이었고, 축사{畜舍} 하나가 붙어있었다. 가구로는, 낮은 식탁, 질그릇과 돌로 된 접시와 냄비들, 베틀, 등잔, 몇 개의 작은 의자, 그리고 돌바닥에 깔고 잘 수 있는 돗자리들이 있었다. 축사가 가까이 있는 뒷마당에는, 곡식을 가는데 필요한 맷돌과 화덕을 보관해 두는 창고가 있었다. 이런 맷돌을 사용하기 위해서는, 한 사람이 돌리고 다른 사람은 곡물을 집어넣어야했으므로, 두 사람이 필요했다. 어린 시절에 예수는, 어머니가 맷돌을 돌리는 동안 곡물을 집어넣는 일을 자주 도왔다.
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.
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.
기원전 8년 3월에(곧 요셉과 마리아가 결혼한 그 달에), 가이사 아우구수투스가 로마 제국의 모든 거주민에게 인구조사를 받도록 명령했는데, 인구조사는 세금을 더 효과적으로 거둬들이기 위한 것이었다. 유대인은 “자기 민족을 계수{計數}하려는” 어떤 시도에 대해서도 강력한 편견으로 항상 반대해왔으며, 이것은 유대지방의 왕 헤롯이 국내의 심각한 어려운 여건들과 관련하여, 유대에서 이 인구조사 시행이 1년간 연기되도록 만들었다. 로마 제국 전역에서는 이 인구조사가 기원전 8년에 실시됐으나, 유독 헤롯이 지배하는 팔레스틴 왕국만 예외였는데, 거기서는 1년 후인 기원전 7년에 실시됐다.
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.
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.
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.
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.
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.
8월 19일 밝은 이른 아침에, 요셉과 마리아는 다시 길을 떠났다. 그들은 요단 계곡이 내려다보이는 사르타바산 기슭에서 점심을 먹었으며, 여행을 계속해서 그날 밤에 여리고에 도착했고, 그 성읍{城邑} 변두리 도로변에 자리잡은 여인숙에 묵었다. 나사렛에서 온 이 여행자들은, 저녁식사를 마치고, 로마 통치의 억압, 헤롯, 인구조사 등록, 그리고 유대 교육과 문화의 중심지로서 예루살렘과 알렉산드리아의 상대적 영향력 등에 대해 많이 토론한 후, 잠자리에 들었다. 8월 20일 아침 일찍 그들은 다시 길을 떠나서, 정오가 되기 전에 예루살렘에 도착하여 성전을 방문하고, 다시 길을 재촉하여, 목적지인 베들레헴에는 오후 중반에 도착했다.
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.
여인숙이 손님들로 가득 찼으므로, 요셉은 먼 친척과 함께 기거할 수 있는 집을 찾으려했으나, 베들레헴에서 모든 방은 이미 만원이었다. 그 여인숙 안마당으로 돌아오면서, 그는 여인숙 바로 아래쪽에, 바위를 깎아내고 대상{隊商}들을 위하여 지어놓은 마구간들을, 숙박객을 위하여 짐승을 치우고 깨끗이 청소해 놓았음을 알았다. 요셉은 당나귀를 여인숙 안마당에 매놓은 후, 옷 보따리와 식량을 어깨에 메고 아래쪽 숙소를 향해 마리아와 함께 돌계단을 내려갔다. 그들의 숙소는 전에 곡물창고로 사용하던 곳이었고, 앞에는 마구간과 구유들이 있었다. 천막 휘장이 드리워져있었고, 그들은 이런 안락한 장소나마 얻을 수 있었던 것에 대해 운이 좋았다고 생각했다.
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.
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.
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.
예수가 태어난 후 둘째 날에, 마리아는 아이가 태어났다는 전갈을 엘리사벳에게 보냈고 요셉을 초청한다는 회답을 받았는데, 예루살렘에 와서 그들이 당면한 모든 일에 대해 사가랴와 함께 상의하자는 내용이었다. 그다음 주에 요셉은 사가랴와 상의하기 위하여 예루살렘으로 갔다. 사가랴와 엘리사벳은, 예수가 진실로 유대인의 구원자 곧 메시야이며, 아들 요한은 조력자의 최고책임자로서 그의 오른팔 역할을 할 운명이라는 것에 대해 확고한 신념을 갖게 됐다. 그리고 마리아도 똑같은 생각을 가졌기 때문에, 예수가 자라서 다윗의 뒤를 이어, 온 이스라엘의 왕좌에 오를 수 있도록 다윗의 성읍인 베들레헴에 남아있어야한다고, 요셉을 설득시키기에 별로 어렵지 않았다. 따라서, 그들은 베들레헴에 1년 이상 머물렀고, 요셉은 그동안 목수 일로 생계를 꾸려 나갔다.
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.
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.
메소포타미아에서 온 이 사제들은, 유대인 가운데서 “생명의 빛”이 아기의 모습으로 곧 나타날 것이라는 꿈을 꿨다는 이야기를, 그들의 나라에서 기이한 종교 교사로부터 얼마 전에 들었다. 그래서 세 명의 이 선생들은 그 “생명의 빛”을 찾아 나섰던 것이다. 예루살렘에서 찾아보려던 여러 주간의 수고가 허사로 끝난 후에, 그들이 막 우르로 돌아가려 할 때 사가랴를 만나게 됐고, 그는 그들이 찾는 대상이 바로 예수임에 틀림없다는 생각을 털어놨으며, 그들을 베들레헴으로 보냈고, 거기서 아기를 발견한 그들은, 아기의 이 세상 어머니인 마리아에게 선물을 전해줬다. 그들이 방문했을 때, 아기는 태어난 지 3주 정도 됐었다.
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.
이 현자{賢者}들은 별을 따라서 베들레헴에 온 것이 아니었다. 베들레헴의 별에 대한 아름다운 전설은 이렇게 유래됐다:예수는 기원전 7년 8월 21일 정오에 태어났다. 기원전 7년 5월 29일에, 물고기 별자리에서 목성과 토성이 유례없이 겹쳐지는 현상이 있었다. 같은 해 9월 29일과 12월 5일에도 이와 비슷한 겹쳐지는 현상이 있었던 것은 주목할 만한 천문적 사실이다. 선의{善意}를 가진 후세대의 열광적 신자들은, 이런 특수하지만 또한 전적으로 자연적인 사건을 바탕으로, 베들레헴의 별에 대한, 그리고 동방박사들이 그것으로 인해 구유로 안내되어 갓 태어난 아기를 보고 경배 드렸다는, 매력적인 전설을 만들어 냈다. 동양적이거나 거의-동양적인 마음을 지닌 자들은, 요술 같은 이야기를 좋아하며, 종교 지도자나 정치적 영웅의 생애에 관해서 아름다운 신화를 계속 지어낸다. 인쇄술이 없던 시절에는, 대부분의 인간 지식이 한 세대로부터 다음 세대에게 구전{口傳}으로 전달되면서, 신화가 전통으로 바뀌고, 또한 그 전통이 결국에는 사실로 인정되기가 무척 쉬웠다.
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.
모세는, 모든 첫-태생 아들은 주{主}께 속했다고 유대인에게 가르쳤으며, 이방 국가들 중에서 관습으로 행해지는 것처럼 그를 희생제물로 바치는 대신, 정식으로 인가된 어느 제사장에게든지 그의 부모가 다섯 세겔을 바침으로써, 그 아들이 살아남을 수 있게 했다. 또한 아기의 어머니에게는, 어떤 일정한 시간이 경과한 다음 성전에 직접 나와서 (아니면 다른 사람이 적당한 희생제물을 바치게 해서) 정화{淨化}를 받도록 하는 모세의 율례가 있었다. 이 두 가지 예식을 동시에 행하는 것이 관습이었다. 따라서, 요셉과 마리아도, 제사장들에게 예수를 보이고 그에 대한 속전{贖錢}을 바치기 위하여, 그리고 아이의 출산으로 인해 추정되는 마리아의 부정{不淨}함을 정결하게 하는 예식절차로서 희생제사를 드리기 위하여, 예루살렘 성전으로 직접 올라갔다.
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.
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.
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.
그러나 헤롯의 정탐꾼들도 가만히 있지만은 않았다. 우르의 사제들이 베들레헴을 방문했다는 보고를 받자, 헤롯은 그 갈대아인들을 자기 앞에 출두시켰다. 그는 이 현자{賢者}들에게, 새 “유대인의 왕”에 대해 자세히 캐물었지만 그들은 그를 전혀 만족시켜주지 않았으며, 인구조사에 응하러 남편을 따라 온 한 여자가 베들레헴에서 아기를 출산했다고 설명했다. 이 대답에 만족할 수 없었던 헤롯은, 그의 나라는 세속적이 아닌 영적인 것이 될 것이라고 그들이 주장했기 때문에, 그들에게 돈을 주고 보내면서, 헤롯 자신도 그 아기에게 가서 경배할 수 있도록 그 아기를 찾아서 보고하라고 지시했다. 그러나 이 현자들이 다시 돌아오지 않자, 헤롯의 의심은 더욱 깊어졌다. 그가 이 일에 대해 마음 속으로 숙고하고 있을 때, 그의 정탐꾼들이 돌아와, 성전에서 최근에 생긴 일에 대해 보고했고, 예수의 속전예식{贖錢禮式}에서 시므온이 노래한 가사 가운데 일부의 사본도 가져왔다. 그러나 그들은 요셉과 마리아를 추적하기에 실패했으며, 헤롯은 그 부부가 아기를 어디로 데리고 갔는지 알아 내지 못했으므로, 그들에게 크게 화를 냈다. 그리고 나서 그는 요셉과 마리아를 찾도록 사람들을 보냈다. 사가랴와 엘리사벳은, 나사렛에서 온 그 가족을 헤롯이 좇고 있음을 알게 되자, 베들레헴에 가까이 가지 않았다. 아기 예수를 요셉의 친척들 집으로 몰래 옮겼다.
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.
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.
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.
이 아기들의 집단 살해는, 예수가 겨우 한 살 조금 넘었던 기원전 6년 10월 중순에 일어났다. 그러나 헤롯의 측근 중에도 도래할 메시야를 믿는 사람이 있었으며, 그들 가운데 하나가, 베들레헴에서 아기들을 살해할 계획을 사가랴에게 알렸고, 그는 곧바로 요셉에게 전갈을 보냈으며;살해 사건이 있던 전날 밤에, 요셉과 마리아는 아기를 데리고 베들레헴을 떠나서, 이집트의 알렉산드리아로 갔다. 그들은 사람의 눈을 피하려고 자신들만 예수를 데리고 이집트로 여행했다. 사가랴가 마련해준 돈으로 알렉산드리아로 갔으며, 마리아와 예수가 요셉의 한 부유한 친척 집에 머무는 동안, 요셉은 자기 직업에 맞는 일을 했다. 그들은 꼬박 2년 동안 알렉산드리아에 머물렀고, 헤롯이 죽을 때까지 베들레헴으로 돌아오지 않았다.
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.