Knjiga Urantije
DIO III. Povijest Urantije
POGLAVLJE 93 : MAKIVENTA MELKIZEDEK
Paper 93
Machiventa Melchizedek
Machiventa Melchizedek
Sections
- Introduction
- § 1. The Machiventa Incarnation
- § 2. The Sage of Salem
- § 3. Melchizedek’s Teachings
- § 4. The Salem Religion
- § 5. The Selection of Abraham
- § 6. Melchizedek’s Covenant with Abraham
- § 7. The Melchizedek Missionaries
- § 8. Departure of Melchizedek
- § 9. After Melchizedek’s Departure
- § 10. Present Status of Machiventa Melchizedek
MELKIZEDECI su nadaleko poznati kao Sinovi koji djeluju u izvanrednim situacijama, sudjelujući u zapanjujuće širokom rasponu djelatnosti na svjetovima lokalnog svemira. Kada se pojavi bilo kakav izvanredan problem ili kada treba poduzeti nešto neuobičajeno, vrlo često upravo Melkizedek preuzima takav zadatak. Sposobnost Sinova Melkizedeka da djeluju u hitnim okolnostima i na izrazito različitim razinama svemira, čak i na fizičkoj razini očitovanja ličnosti, obilježje je njihova reda. Samo Nositelji Života u određenoj mjeri dijele ovaj metamorfički raspon djelovanja ličnosti.
93:0.1 (1014.1)
THE Melchizedeks are widely known as emergency Sons, for they engage in an amazing range of activities on the worlds of a local universe. When any extraordinary problem arises, or when something unusual is to be attempted, it is quite often a Melchizedek who accepts the assignment. The ability of the Melchizedek Sons to function in emergencies and on widely divergent levels of the universe, even on the physical level of personality manifestation, is peculiar to their order. Only the Life Carriers share to any degree this metamorphic range of personality function.
Red Melkizedeka u svemirskom sinovstvu bio je iznimno aktivan na Urantiji. Jedan korpus od dvanaest služio je u suradnji s Nositeljima Života. Kasniji korpus od dvanaest preuzeo je ulogu primatelja vašega svijeta nedugo nakon Kaligastijine pobune i nastavio je djelovati u upravnoj ulozi sve do vremena Adama i Eve. Tih dvanaest Melkizedeka vratilo se na Urantiju nakon pada Adama i Eve te su potom nastavili djelovati kao planetarni primatelji sve do dana kada je Isus iz Nazareta, kao Sin Čovječji, postao naslovni Planetarni Princ Urantije.
93:0.2 (1014.2)
The Melchizedek order of universe sonship has been exceedingly active on Urantia. A corps of twelve served in conjunction with the Life Carriers. A later corps of twelve became receivers for your world shortly after the Caligastia secession and continued in authority until the time of Adam and Eve. These twelve Melchizedeks returned to Urantia upon the default of Adam and Eve, and they continued thereafter as planetary receivers on down to the day when Jesus of Nazareth, as the Son of Man, became the titular Planetary Prince of Urantia.
93:1.1 (1014.3)
Revealed truth was threatened with extinction during the millenniums which followed the miscarriage of the Adamic mission on Urantia. Though making progress intellectually, the human races were slowly losing ground spiritually. About 3000 b.c. the concept of God had grown very hazy in the minds of men.
Dvanaest Melkizedekovih primatelja znalo je za nadolazeće darovanje Mihaela na njihovom planetu, ali nisu znali kada će se to dogoditi; stoga su se okupili na svečanom vijeću i uputili molbu Svevišnjima Edentije da se poduzmu mjere za očuvanje svjetla istine na Urantiji. Ova je molba odbijena uz nalog da je “vođenje poslova na 606 u Sataniji u potpunosti u rukama Melkizedeka skrbnika.” Primatelji su se zatim obratili Ocu Melkizedeku za pomoć, ali su primili samo odgovor da trebaju nastaviti održavati istinu na način po vlastitom izboru “sve do dolaska darovnog Sina,” koji će "spasiti planetarne titule od propasti i neizvjesnosti."
93:1.2 (1014.4)
The twelve Melchizedek receivers knew of Michael’s impending bestowal on their planet, but they did not know how soon it would occur; therefore they convened in solemn council and petitioned the Most Highs of Edentia that some provision be made for maintaining the light of truth on Urantia. This plea was dismissed with the mandate that “the conduct of affairs on 606 of Satania is fully in the hands of the Melchizedek custodians.” The receivers then appealed to the Father Melchizedek for help but only received word that they should continue to uphold truth in the manner of their own election “until the arrival of a bestowal Son,” who “would rescue the planetary titles from forfeiture and uncertainty.”
I bilo je upravo kao posljedica toga što su bili tako potpuno prepušteni vlastitim resursima da se Makiventa Melkizedek, jedan od dvanaest planetarnih primatelja, dobrovoljno ponudio učiniti ono što je bilo učinjeno samo šest puta u cijeloj povijesti Nebadona: privremeno se očitovati na Zemlji kao čovjek ovog svijeta, darovati samoga sebe kao Sina za izvanrednu službu na planetu. Dopuštenje za ovaj pothvat dali su autoriteti Salvingtona, a stvarno utjelovljenje Makivente Melkizedeka ostvareno je u blizini mjesta koje će kasnije postati grad Salem, u Palestini. Cijeli postupak materijalizacije ovog Sina Melkizedeka dovršen je od strane planetarnih primatelja uz suradnju Nositelja Života, određenih Glavnih Fizikalnih Kontrolora i drugih nebeskih ličnosti nastanjenih na Urantiji.
93:1.3 (1014.5)
And it was in consequence of having been thrown so completely on their own resources that Machiventa Melchizedek, one of the twelve planetary receivers, volunteered to do that which had been done only six times in all the history of Nebadon: to personalize on earth as a temporary man of the realm, to bestow himself as an emergency Son of world ministry. Permission was granted for this adventure by the Salvington authorities, and the actual incarnation of Machiventa Melchizedek was consummated near what was to become the city of Salem, in Palestine. The entire transaction of the materialization of this Melchizedek Son was completed by the planetary receivers with the co-operation of the Life Carriers, certain of the Master Physical Controllers, and other celestial personalities resident on Urantia.
Bilo je to 1.973 godine prije rođenja Isusa kada je Makiventa darovan ljudskim rasama Urantije. Njegov dolazak bio je neupadljiv; njegova materijalizacija nije bila svjedočena ljudskim očima. Prvi put ga je smrtni čovjek opazio onog značajnog dana kada je ušao u šator Amdona, kaldejskog pastira sumerskog porijekla. A objava njegove misije bila je sadržana u jednostavnoj izjavi koju je uputio tom pastiru: „Ja sam Melkizedek, svećenik El Eliona, Svevišnjeg, jedinog pravog Boga.“
93:2.1 (1015.1)
It was 1,973 years before the birth of Jesus that Machiventa was bestowed upon the human races of Urantia. His coming was unspectacular; his materialization was not witnessed by human eyes. He was first observed by mortal man on that eventful day when he entered the tent of Amdon, a Chaldean herder of Sumerian extraction. And the proclamation of his mission was embodied in the simple statement which he made to this shepherd, “I am Melchizedek, priest of El Elyon, the Most High, the one and only God.”
Kada se pastir povratio od iznenađenja, i nakon što je ovog stranca zasuo mnogim pitanjima, pozvao je Melkizedeka da s njim večera, i to je bio prvi put u njegovoj dugoj svemirskoj karijeri da je Makiventa pojeo materijalnu hranu, koja će ga održavati tijekom njegovih devedeset i četiri godine života u materijalnom obličju.
93:2.2 (1015.2)
When the herder had recovered from his astonishment, and after he had plied this stranger with many questions, he asked Melchizedek to sup with him, and this was the first time in his long universe career that Machiventa had partaken of material food, the nourishment which was to sustain him throughout his ninety-four years of life as a material being.
I te noći, dok su razgovarali pod zvijezdama, Melkizedek je započeo svoju misiju objave istine o stvarnosti Boga kada se, zamahnuvši rukom, okrenuo Amdonu i rekao: „El Elion, Svevišnji, jest božanski stvoritelj zvjezdanog svoda i čak i ove same zemlje na kojoj živimo, i on je također vrhovni Bog neba.“
93:2.3 (1015.3)
And that night, as they talked out under the stars, Melchizedek began his mission of the revelation of the truth of the reality of God when, with a sweep of his arm, he turned to Amdon, saying, “El Elyon, the Most High, is the divine creator of the stars of the firmament and even of this very earth on which we live, and he is also the supreme God of heaven.”
U roku od nekoliko godina Melkizedek je oko sebe okupio skupinu učenika, sljedbenika i vjernika koji su činili jezgru kasnije zajednice Salema. Ubrzo je postao poznat diljem Palestine kao svećenik El Eliona, Svevišnjeg, i kao mudrac iz Salema. Među nekim okolnim plemenima često su ga nazivali šeikom ili kraljem Salema. Salem je bio mjesto koje je, nakon nestanka Melkizedeka, postalo grad Jebus, a kasnije nazvan Jeruzalem.
93:2.4 (1015.4)
Within a few years Melchizedek had gathered around himself a group of pupils, disciples, and believers who formed the nucleus of the later community of Salem. He was soon known throughout Palestine as the priest of El Elyon, the Most High, and as the sage of Salem. Among some of the surrounding tribes he was often referred to as the sheik, or king, of Salem. Salem was the site which after the disappearance of Melchizedek became the city of Jebus, subsequently being called Jerusalem.
Po osobnom izgledu, Melkizedek je nalikovao tada već izmiješanim noditskim i sumerskim narodima, kako je bio visok gotovo šest stopa i imao upečatljivu pojavu. Govorio je kaldejski i još pola tuceta drugih jezika. Odijevao se slično kanaanskim svećenicima, osim što je na prsima nosio znak triju koncentričnih krugova, satanijski simbol Rajskog Trojstva. Tijekom njegove službe ovaj znak triju koncentričnih krugova postao je toliko svet među njegovim sljedbenicima da se nikada nisu usudili koristiti ga, i ubrzo je bio zaboravljen s prolaskom nekoliko naraštaja.
93:2.5 (1015.5)
In personal appearance, Melchizedek resembled the then blended Nodite and Sumerian peoples, being almost six feet in height and possessing a commanding presence. He spoke Chaldean and a half dozen other languages. He dressed much as did the Canaanite priests except that on his breast he wore an emblem of three concentric circles, the Satania symbol of the Paradise Trinity. In the course of his ministry this insignia of three concentric circles became regarded as so sacred by his followers that they never dared to use it, and it was soon forgotten with the passing of a few generations.
Iako je Makiventa živio prema ondašnjim običajima, nikada se nije oženio, niti je mogao ostaviti potomstvo na Zemlji. Njegovo fizičko tijelo, premda je nalikovalo tijelima drugih muškaraca, u stvarnosti je pripadalo redu onih posebno konstruiranih tijela kakva su koristili stotinu materijaliziranih članova osoblja Princa Kaligastije, s tim da nije nosilo životnu plazmu nijedne ljudske rase. Na Urantiji također nije postojalo stablo života. Da je Makiventa ostao na Zemlji dulje vrijeme, njegov bi se fizički mehanizam postupno pogoršavao; kako jest, svoju je darovnu misiju završio za devedeset i četiri godine, mnogo prije nego što je njegovo materijalno tijelo počelo propadati.
93:2.6 (1015.6)
Though Machiventa lived after the manner of the men of the realm, he never married, nor could he have left offspring on earth. His physical body, while resembling that of the human male, was in reality on the order of those especially constructed bodies used by the one hundred materialized members of Prince Caligastia’s staff except that it did not carry the life plasm of any human race. Nor was there available on Urantia the tree of life. Had Machiventa remained for any long period on earth, his physical mechanism would have gradually deteriorated; as it was, he terminated his bestowal mission in ninety-four years long before his material body had begun to disintegrate.
Ovaj utjelovljeni Melkizedek primio je Ispravljača Misli, koji je prebivao u njegovoj nadljudskoj ličnosti kao nadzornik vremena i mentor tijela, te je tako stekao to iskustvo i praktičan uvod u urantijske probleme i u tehniku prebivanja u utjelovljenom Sinu, što je omogućilo tom duhu Oca da tako hrabro djeluje u ljudskom umu kasnijeg Sina Božjeg, Mihaela, kada se pojavio na Zemlji u obličju smrtnog tijela. I to je jedini Ispravljač Misli koji je ikada djelovao u dva uma na Urantiji, ali su oba uma bila božanska kao i ljudska.
93:2.7 (1016.1)
This incarnated Melchizedek received a Thought Adjuster, who indwelt his superhuman personality as the monitor of time and the mentor of the flesh, thus gaining that experience and practical introduction to Urantian problems and to the technique of indwelling an incarnated Son which enabled this spirit of the Father to function so valiantly in the human mind of the later Son of God, Michael, when he appeared on earth in the likeness of mortal flesh. And this is the only Thought Adjuster who ever functioned in two minds on Urantia, but both minds were divine as well as human.
93:2.8 (1016.2)
During the incarnation in the flesh, Machiventa was in full contact with his eleven fellows of the corps of planetary custodians, but he could not communicate with other orders of celestial personalities. Aside from the Melchizedek receivers, he had no more contact with superhuman intelligences than a human being.
93:3.1 (1016.3)
With the passing of a decade, Melchizedek organized his schools at Salem, patterning them on the olden system which had been developed by the early Sethite priests of the second Eden. Even the idea of a tithing system, which was introduced by his later convert Abraham, was also derived from the lingering traditions of the methods of the ancient Sethites.
Melkizedek je poučavao pojam jednoga Boga, sveopćeg Božanstva, ali je dopuštao ljudima da to učenje povezuju s Ocem Konstelacije Norlatiadeka, kojega je nazivao El Elion—Svevišnji. Melkizedek je uglavnom šutio o statusu Lucifera i stanju stvari na Jeruzemu. Lanaforg, Suveren Sustava, imao je malo veze s Urantijom sve do dovršetka Mihaelova darovanja. Za većinu učenika iz Salema Edentija je bila nebo, a Svevišnji je bio Bog.
93:3.2 (1016.4)
Melchizedek taught the concept of one God, a universal Deity, but he allowed the people to associate this teaching with the Constellation Father of Norlatiadek, whom he termed El Elyon—the Most High. Melchizedek remained all but silent as to the status of Lucifer and the state of affairs on Jerusem. Lanaforge, the System Sovereign, had little to do with Urantia until after the completion of Michael’s bestowal. To a majority of the Salem students Edentia was heaven and the Most High was God.
Simbol triju koncentričnih krugova, koji je Melkizedek usvojio kao oznaku svoje darovne misije, većina je ljudi tumačila kao prikaz triju kraljevstava: ljudi, anđela i Boga. I bilo im je dopušteno da ostanu u tom uvjerenju; vrlo je malo njegovih sljedbenika ikada znalo da ta tri kruga predstavljaju beskonačnost, vječnost i univerzalnost Rajskog Trojstva božanskog održavanja i usmjerenja; čak je i Abraham ovaj simbol prije smatrao prikazom triju Svevišnjih Edentije, budući da je bio poučen da tri Svevišnja djeluju kao jedno. U onoj mjeri u kojoj je Melkizedek poučavao pojam Trojstva simboliziran u njegovoj oznaci, obično ga je povezivao s trojicom Vorondadeka vladara konstelacije Norlatiadeka.
93:3.3 (1016.5)
The symbol of the three concentric circles, which Melchizedek adopted as the insignia of his bestowal, a majority of the people interpreted as standing for the three kingdoms of men, angels, and God. And they were allowed to continue in that belief; very few of his followers ever knew that these three circles were emblematic of the infinity, eternity, and universality of the Paradise Trinity of divine maintenance and direction; even Abraham rather regarded this symbol as standing for the three Most Highs of Edentia, as he had been instructed that the three Most Highs functioned as one. To the extent that Melchizedek taught the Trinity concept symbolized in his insignia, he usually associated it with the three Vorondadek rulers of the constellation of Norlatiadek.
Svojim učenicima iz redova običnih ljudi nije nastojao izlagati učenja koja bi nadilazila činjenicu vladavine Svevišnjih Edentije—Bogova Urantije. No nekima je Melkizedek poučavao naprednu istinu, obuhvaćajući poredak i organizaciju lokalnog svemira, dok je svog istaknutog učenika Nordana Kenita i njegovu skupinu predanih učenika poučavao istinama nadsvemira pa čak i Havone.
93:3.4 (1016.6)
To the rank and file of his followers he made no effort to present teaching beyond the fact of the rulership of the Most Highs of Edentia—Gods of Urantia. But to some, Melchizedek taught advanced truth, embracing the conduct and organization of the local universe, while to his brilliant disciple Nordan the Kenite and his band of earnest students he taught the truths of the superuniverse and even of Havona.
Članovi obitelji Katro, s kojima je Melkizedek živio više od trideset godina, poznavali su mnoge od tih viših istina i dugo ih očuvali u svojoj obiteljskoj tradiciji, sve do dana njihova znamenitog potomka Mojsija, koji je tako primio snažnu predaju o vremenima Melkizedeka, prenesenu mu s očeve strane, kao i putem drugih izvora s majčine strane.
93:3.5 (1016.7)
The members of the family of Katro, with whom Melchizedek lived for more than thirty years, knew many of these higher truths and long perpetuated them in their family, even to the days of their illustrious descendant Moses, who thus had a compelling tradition of the days of Melchizedek handed down to him on this, his father’s side, as well as through other sources on his mother’s side.
Melkizedek je poučavao svoje sljedbenike svemu što su imali sposobnost primiti i usvojiti. Čak ni mnoge suvremene religijske predodžbe o nebu i zemlji, o čovjeku, Bogu i anđelima, nisu daleko od ovih Melkizedekovih učenja. No ovaj veliki učitelj sve je podredio nauku o jednom Bogu, sveopćem Božanstvu, nebeskom Stvoritelju, božanskom Ocu. Naglasak je bio stavljen na ovo učenje kako bi se potaknulo čovjekovo štovanje i pripremio put za kasniju pojavu Mihaela kao Sina tog istog Oca Svih.
93:3.6 (1016.8)
Melchizedek taught his followers all they had capacity to receive and assimilate. Even many modern religious ideas about heaven and earth, of man, God, and angels, are not far removed from these teachings of Melchizedek. But this great teacher subordinated everything to the doctrine of one God, a universe Deity, a heavenly Creator, a divine Father. Emphasis was placed upon this teaching for the purpose of appealing to man’s adoration and of preparing the way for the subsequent appearance of Michael as the Son of this same Universal Father.
I tako je Melkizedek pripremio put i postavio monoteističku osnovu svjetskog usmjerenja za darovanje stvarnog Rajskog Sina jedinoga Boga, kojega je tako živo prikazivao kao Oca svih, i kojega je predstavio Abrahamu kao Boga koji prihvaća čovjeka pod jednostavnim uvjetom osobne vjere. A Mihael je, kada se pojavio na Zemlji, potvrdio sve što je Melkizedek poučavao o Rajskom Ocu.
93:3.8 (1017.2)
And thus did Melchizedek prepare the way and set the monotheistic stage of world tendency for the bestowal of an actual Paradise Son of the one God, whom he so vividly portrayed as the Father of all, and whom he represented to Abraham as a God who would accept man on the simple terms of personal faith. And Michael, when he appeared on earth, confirmed all that Melchizedek had taught concerning the Paradise Father.
To je činilo cjelokupno vjerovanje salemske kolonije. Ali i ova kratka i jednostavna izjava bila je previše zahtjevna i daleko naprednija od shvaćanja ondašnjih ljudi. Jednostavno nisu mogli pojmiti da čovjek može primiti božansku naklonost besplatno—vjerom. Bili su preduboko ukorijenjeni u uvjerenju da se čovjek rađa pod dugom prema bogovima. Predugo i preozbiljno su prinosili žrtve i darove svećenicima da bi mogli razumjeti radosnu vijest da je spasenje, božanska naklonost, besplatan dar svima koji će vjerovati u Melkizedekov savez. Ali Abraham je ipak vjerovao, makar i djelomično, te mu je i ovo „uračunato kao pravednost.”
93:4.5 (1017.7)
And that was the whole of the creed of the Salem colony. But even such a short and simple declaration of faith was altogether too much and too advanced for the men of those days. They simply could not grasp the idea of getting divine favor for nothing—by faith. They were too deeply confirmed in the belief that man was born under forfeit to the gods. Too long and too earnestly had they sacrificed and made gifts to the priests to be able to comprehend the good news that salvation, divine favor, was a free gift to all who would believe in the Melchizedek covenant. But Abraham did believe halfheartedly, and even that was “counted for righteousness.”
Iako u okviru kolonije nisu bile dopuštene žrtve, Melkizedek je dobro znao da je teško naglo iskorijeniti dugo ukorijenjene običaje, te je ljudima mudro ponudio zamjenu u obliku sakramenta kruha i vina umjesto starijih žrtava mesa i krvi. Zabilježeno je: “Melkizedek, kralj Salema, iznese kruh i vino.” No ni ova oprezno izrečena vijest nije bila posve uspješna; različita su plemena zadržala pomoćna središta na rubovima Salema gdje su prinosila žrtve i palili paljenice. Čak se i Abraham poslužio tom barbarskom praksom nakon svoje pobjede nad Kedorlaomerom; jednostavno se nije osjećao posve spokojno dok nije prinio uobičajenu žrtvu. A Melkizedek nikada nije u potpunosti uspio iskorijeniti tu sklonost žrtvovanju iz religijskih običaja svojih sljedbenika, čak ni kod samog Abrahama.
93:4.14 (1018.3)
While no sacrifices were permitted within the colony, Melchizedek well knew how difficult it is to suddenly uproot long-established customs and accordingly had wisely offered these people the substitute of a sacrament of bread and wine for the older sacrifice of flesh and blood. It is of record, “Melchizedek, king of Salem, brought forth bread and wine.” But even this cautious innovation was not altogether successful; the various tribes all maintained auxiliary centers on the outskirts of Salem where they offered sacrifices and burnt offerings. Even Abraham resorted to this barbarous practice after his victory over Chedorlaomer; he simply did not feel quite at ease until he had offered a conventional sacrifice. And Melchizedek never did succeed in fully eradicating this proclivity to sacrifice from the religious practices of his followers, even of Abraham.
Poput Isusa, Melkizedek se strogo držao misije svog darovanja. Nije pokušavao reformirati običaje, mijenjati navike svijeta, niti uvoditi čak ni napredne higijenske prakse ili znanstvene istine. Došao je ostvariti dva zadatka: održati na zemlji istinu o jednom Bogu i pripraviti put za kasnije smrtno darovanje Rajskog Sina toga Oca Svih.
93:4.15 (1018.4)
Like Jesus, Melchizedek attended strictly to the fulfillment of the mission of his bestowal. He did not attempt to reform the mores, to change the habits of the world, nor to promulgate even advanced sanitary practices or scientific truths. He came to achieve two tasks: to keep alive on earth the truth of the one God and to prepare the way for the subsequent mortal bestowal of a Paradise Son of that Universal Father.
Odabir Palestine kao centra Makiventinih aktivnosti djelomično je bio uvjetovan željom da se uspostavi kontakt s nekom ljudskom obitelji koja je posjedovala potencijale za vodstvo. U vrijeme Melkizedekove inkarnacije postojalo je mnogo obitelji na Zemlji jednako spremnih primiti nauk Salema kao što je bila Abrahamova. Jednako su nadarene obitelji postojale među crvenim ljudima, žutim ljudima i potomcima Andita na zapadu i sjeveru. No nijedno od tih područja nije bilo tako povoljno smješteno za kasniju pojavu Mihaela na Zemlji kao istočna obala Sredozemnog mora. Misija Melkizedeka u Palestini i kasnija pojava Mihaela među hebrejskim narodom uvelike su bile određene geografijom, činjenicom da je Palestina bila središnje smještena u odnosu na tadašnju trgovinu, putovanja i civilizaciju svijeta.
93:5.2 (1018.7)
The choice of Palestine as the site for Machiventa’s activities was in part predicated upon the desire to establish contact with some human family embodying the potentials of leadership. At the time of the incarnation of Melchizedek there were many families on earth just as well prepared to receive the doctrine of Salem as was that of Abraham. There were equally endowed families among the red men, the yellow men, and the descendants of the Andites to the west and north. But, again, none of these localities were so favorably situated for Michael’s subsequent appearance on earth as was the eastern shore of the Mediterranean Sea. The Melchizedek mission in Palestine and the subsequent appearance of Michael among the Hebrew people were in no small measure determined by geography, by the fact that Palestine was centrally located with reference to the then existent trade, travel, and civilization of the world.
Melkizedeci primatelji su već neko vrijeme promatrali Abrahamove pretke i s pouzdanjem očekivali da se u određenoj generaciji pojavi potomstvo koje će se odlikovati inteligencijom, inicijativom, razboritošću i iskrenošću. Djeca Teraha, Abrahamova oca, u svakom su pogledu ispunila ta očekivanja. Upravo je ta mogućnost uspostave kontakta s tom svestranom djecom Teraha uvelike utjecala na pojavu Makivente u Salemu, a ne u Egiptu, Kini, Indiji ili među sjevernim plemenima.
93:5.3 (1018.8)
For some time the Melchizedek receivers had been observing the ancestors of Abraham, and they confidently expected offspring in a certain generation who would be characterized by intelligence, initiative, sagacity, and sincerity. The children of Terah, the father of Abraham, in every way met these expectations. It was this possibility of contact with these versatile children of Terah that had considerable to do with the appearance of Machiventa at Salem, rather than in Egypt, China, India, or among the northern tribes.
Terah i cijela njegova obitelj bili su polovični obraćenici na salemsku religiju koja se propovijedala u Kaldeji; o Melkizedeku su saznali iz propovijedanja Ovida, feničkog učitelja koji je naviještao salemska učenja u Uru. Napustili su Ur s namjerom da izravno odu u Salem, ali je Abrahamov brat Nahor, budući da nije vidio Melkizedeka, bio manje uvjeren u istinu ovih učenja te ih je nagovorio da se zadrže u Haranu. I prošlo je mnogo vremena nakon što su stigli u Palestinu prije nego što su bili spremni uništiti sve kućne bogove koje su ponijeli sa sobom; dugo im je trebalo da napuste mnoge bogove Mezopotamije radi jednoga Boga Salema.
93:5.4 (1019.1)
Terah and his whole family were halfhearted converts to the Salem religion, which had been preached in Chaldea; they learned of Melchizedek through the preaching of Ovid, a Phoenician teacher who proclaimed the Salem doctrines in Ur. They left Ur intending to go directly through to Salem, but Nahor, Abraham’s brother, not having seen Melchizedek, was lukewarm and persuaded them to tarry at Haran. And it was a long time after they arrived in Palestine before they were willing to destroy all of the household gods they had brought with them; they were slow to give up the many gods of Mesopotamia for the one God of Salem.
Nekoliko tjedana nakon smrti Abrahamova oca, Teraha, Melkizedek je poslao jednog od svojih učenika, hetita po imenu Džaram, da uputi ovaj poziv Abrahamu i Nahoru: “Dođite u Salem, da čujete naša učenja o istini vječnog Stvoritelja, i u prosvijećenom potomstvu vas dvojice braće sav će svijet biti blagoslovljen.” No Nahor nije u potpunosti prihvatio Melkizedekovo evanđelje; ostao je i izgradio snažnu grad-državu koja je nosila njegovo ime; ali Lot, Abrahamov nećak, odlučio je poći sa svojim stricem u Salem.
93:5.5 (1019.2)
A few weeks after the death of Abraham’s father, Terah, Melchizedek sent one of his students, Jaram the Hittite, to extend this invitation to both Abraham and Nahor: “Come to Salem, where you shall hear our teachings of the truth of the eternal Creator, and in the enlightened offspring of you two brothers shall all the world be blessed.” Now Nahor had not wholly accepted the Melchizedek gospel; he remained behind and built up a strong city-state which bore his name; but Lot, Abraham’s nephew, decided to go with his uncle to Salem.
Po dolasku u Salem, Abraham i Lot odabrali su utvrdu u brdima blizu grada gdje su se mogli braniti od čestih iznenadnih napada sjevernih pljačkaša. U to su vrijeme Hetiti, Asirci, Filistejci i druge skupine neprestano napadali plemena središnje i južne Palestine. Iz svog uporišta u brdima Abraham i Lot često su putovali na hodočašće u Salem.
93:5.6 (1019.3)
Upon arriving at Salem, Abraham and Lot chose a hilly fastness near the city where they could defend themselves against the many surprise attacks of northern raiders. At this time the Hittites, Assyrians, Philistines, and other groups were constantly raiding the tribes of central and southern Palestine. From their stronghold in the hills Abraham and Lot made frequent pilgrimages to Salem.
Nedugo nakon što su se nastanili u blizini Salema, Abraham i Lot otputovali su u dolinu Nila kako bi nabavili zalihe hrane, budući da je u Palestini tada vladala suša. Tijekom svog kratkog boravka u Egiptu Abraham je pronašao dalekog rođaka na egipatskom prijestolju te je služio kao zapovjednik dviju vrlo uspješnih vojnih pohoda za toga kralja. Tijekom posljednjeg dijela boravka na Nilu on i njegova žena Sara živjeli su na dvoru, a pri odlasku iz Egipta dobio je dio plijena svojih vojnih pohoda.
93:5.7 (1019.4)
Not long after they had established themselves near Salem, Abraham and Lot journeyed to the valley of the Nile to obtain food supplies as there was then a drought in Palestine. During his brief sojourn in Egypt Abraham found a distant relative on the Egyptian throne, and he served as the commander of two very successful military expeditions for this king. During the latter part of his sojourn on the Nile he and his wife, Sarah, lived at court, and when leaving Egypt, he was given a share of the spoils of his military campaigns.
Abrahamu nije bilo lako okrenuti leđa počastima koje je primio od egipatskog faraona i vratiti se duhovnijem djelovanju koje je podupirao Makiventa. No Melkizedek je bio poštovan čak i u Egiptu, i kada je faraonu bila izložena cijela priča, snažno je potaknuo Abrahama da se vrati ispunjenju svojih zavjeta u službi Salema.
93:5.8 (1019.5)
It required great determination for Abraham to forgo the honors of the Egyptian court and return to the more spiritual work sponsored by Machiventa. But Melchizedek was revered even in Egypt, and when the full story was laid before Pharaoh, he strongly urged Abraham to return to the execution of his vows to the cause of Salem.
Abraham je imao grandiozne ambicije te je po povratku iz Egipta predočio Lotu svoje planove da pokori sav Kanaan i dovede njegove narode pod vlast Salema. Lot je bio više sklon poslovima; stoga je, nakon kasnijeg razilaženja, otišao u Sodomu kako bi se bavio trgovinom i stočarstvom. Lot nije bio sklon ni vojničkom ni stočarskom životu.
93:5.9 (1019.6)
Abraham had kingly ambitions, and on the way back from Egypt he laid before Lot his plan to subdue all Canaan and bring its people under the rule of Salem. Lot was more bent on business; so, after a later disagreement, he went to Sodom to engage in trade and animal husbandry. Lot liked neither a military nor a herder’s life.
Po povratku sa svojom obitelji u Salem, Abraham je počeo dorađivati svoje bojne planove. Uskoro je bio priznat kao građanski vladar salemskog područja te je pod svojim vodstvom ujedinio sedam obližnjih plemena. Doista, Melkizedek je s velikom mukom obuzdavao Abrahama, koji je bio ispunjen žarom da krene i mačem podčini susjedna plemena kako bi ih tako brže doveo do spoznaje salemskih istina.
93:5.10 (1019.7)
Upon returning with his family to Salem, Abraham began to mature his military projects. He was soon recognized as the civil ruler of the Salem territory and had confederated under his leadership seven near-by tribes. Indeed, it was with great difficulty that Melchizedek restrained Abraham, who was fired with a zeal to go forth and round up the neighboring tribes with the sword that they might thus more quickly be brought to a knowledge of the Salem truths.
Melkizedek je održavao miroljubive odnose sa svim obližnjim plemenima; nije bio sklon ratovanju i, unatoč prolascima mnogih vojski, nikada nije bio napadnut. Bio je suglasan s Abrahamovim planom obrambene spremnosti, koji je kasnije i usvojen u Salemu, ali nije odobravao ambiciozne militarističke ideje svoga učenika; tako je došlo do prijateljskog razdvajanja, nakon čega je Abraham otišao utemeljiti svoju vojnu utvrdu u Hebronu.
93:5.11 (1019.8)
Melchizedek maintained peaceful relations with all the surrounding tribes; he was not militaristic and was never attacked by any of the armies as they moved back and forth. He was entirely willing that Abraham should formulate a defensive policy for Salem such as was subsequently put into effect, but he would not approve of his pupil’s ambitious schemes for conquest; so there occurred a friendly severance of relationship, Abraham going over to Hebron to establish his military capital.
Abraham je, zbog svoje bliske povezanosti s uglednim Melkizedekom, imao veliku prednost nad okolnim sitnim kraljevima; svi su poštovali Melkizedeka i pretjerano se bojali Abrahama. Abraham je bio svjestan toga straha i samo je čekao povoljnu priliku da napadne svoje susjede; taj je povod našao kada je jedan obližnji vladar napao imovinu njegova nećaka Lota, koji je živio u Sodomi. Kad je za to čuo, Abraham je na čelu konfederacije sedam plemena poveo oružani pohod na neprijatelje. Njegova osobna straža od 318 ljudi zapovijedala je vojskom koja je brojila više od 4.000 ljudi.
93:5.12 (1020.1)
Abraham, because of his close connection with the illustrious Melchizedek, possessed great advantage over the surrounding petty kings; they all revered Melchizedek and unduly feared Abraham. Abraham knew of this fear and only awaited an opportune occasion to attack his neighbors, and this excuse came when some of these rulers presumed to raid the property of his nephew Lot, who dwelt in Sodom. Upon hearing of this, Abraham, at the head of his seven confederated tribes, moved on the enemy. His own bodyguard of 318 officered the army, numbering more than 4,000, which struck at this time.
Kada je Melkizedek čuo za Abrahamovu objavu rata, pošao ga je odvratiti, ali ga je sustigao tek kada se njegov nekadašnji učenik vraćao kao pobjednik iz bitke. Abraham je tvrdio da je pobjedu primio od Boga Salema te je ustrajao u tome da prinese desetinu u salemsku riznicu. Ostatak je pohranio u svojoj utvrdi u Hebronu.
93:5.13 (1020.2)
When Melchizedek heard of Abraham’s declaration of war, he went forth to dissuade him but only caught up with his former disciple as he returned victorious from the battle. Abraham insisted that the God of Salem had given him victory over his enemies and persisted in giving a tenth of his spoils to the Salem treasury. The other ninety per cent he removed to his capital at Hebron.
Nakon ove bitke u dolini Sidim, Abraham je postao vođa druge konfederacije od jedanaest plemena te nije samo davao desetinu Melkizedeku nego je i osigurao da svi ostali u tom području čine isto. Zahvaljujući svojim diplomatskim odnosima s kraljem Sodome, kao i strahu koji je ulijevao, kralj Sodome i kraljevi drugih plemena pridružili su se hebronskom vojnom savezu; Abraham je bio na putu da utemelji moćnu državu u Palestini.
93:5.14 (1020.3)
After this battle of Siddim, Abraham became leader of a second confederation of eleven tribes and not only paid tithes to Melchizedek but saw to it that all others in that vicinity did the same. His diplomatic dealings with the king of Sodom, together with the fear in which he was so generally held, resulted in the king of Sodom and others joining the Hebron military confederation; Abraham was really well on the way to establishing a powerful state in Palestine.
Abraham je imao viziju osvajanja cijelog Kanaana. Njegovu je odlučnost oslabila jedino činjenica da Melkizedek nije odobravao taj pothvat. No Abraham je bio nadomak odluke da započne s tim naumom kada ga je počela mučiti pomisao da nije imao sina koji bi ga naslijedio kao vladar tog zamišljenog kraljevstva. Stoga je dogovorio još jedan susret s Melkizedekom; i upravo je tijekom tog razgovora svećenik Salema, vidljivi Sin Boga, uvjerio Abrahama da napusti svoj plan materijalnog osvajanja i vremenske vlasti u korist duhovnog poimanja kraljevstva nebeskog.
93:6.1 (1020.4)
Abraham envisaged the conquest of all Canaan. His determination was only weakened by the fact that Melchizedek would not sanction the undertaking. But Abraham had about decided to embark upon the enterprise when the thought that he had no son to succeed him as ruler of this proposed kingdom began to worry him. He arranged another conference with Melchizedek; and it was in the course of this interview that the priest of Salem, the visible Son of God, persuaded Abraham to abandon his scheme of material conquest and temporal rule in favor of the spiritual concept of the kingdom of heaven.
Melkizedek je objasnio Abrahamu uzaludnost sukoba s amorejskom konfederacijom, ali je jednako jasno istaknuo da ta zaostala plemena svojim nerazboritim običajima zapravo sama sebe vode u propast, tako da će za nekoliko generacija biti toliko oslabljena da će ih Abrahamovi potomci, u međuvremenu znatno umnoženi, lako nadvladati.
93:6.2 (1020.5)
Melchizedek explained to Abraham the futility of contending with the Amorite confederation but made it equally clear that these backward clans were certainly committing suicide by their foolish practices so that in a few generations they would be so weakened that the descendants of Abraham, meanwhile greatly increased, could easily overcome them.
I Melkizedek je u Salemu sklopio formalni savez s Abrahamom. Rekao mu je: “Pogledaj sada prema nebu i izbroji zvijezde ako možeš; tako će brojno biti tvoje potomstvo.” I Abraham je vjerovao Melkizedeku, “i to mu je uračunato kao pravednost.” Zatim je Melkizedek ispričao Abrahamu o budućem zauzimanju Kanaana od strane njegovih potomaka nakon njihova boravka u Egiptu.
93:6.3 (1020.6)
And Melchizedek made a formal covenant with Abraham at Salem. Said he to Abraham: “Look now up to the heavens and number the stars if you are able; so numerous shall your seed be.” And Abraham believed Melchizedek, “and it was counted to him for righteousness.” And then Melchizedek told Abraham the story of the future occupation of Canaan by his offspring after their sojourn in Egypt.
Ovaj savez Melkizedeka s Abrahamom predstavlja veliki urantijski sporazum između božanskog i ljudskog, prema kojem Bog pristaje učiniti sve, dok čovjek pristaje samo vjerovati Božjim obećanjima i slijediti njegove upute. Dotad se vjerovalo da se spasenje može postići jedino djelima — žrtvama i prinosima; sada je Melkizedek ponovno donio na Urantiju radosnu vijest da se spasenje, Božja naklonost, zadobiva vjerom. No to je evanđelje jednostavne vjere u Boga bilo previše napredno; semitska su se plemena brzo vratila svojim starim običajima prinošenja žrtava i okajanja grijeha prolijevanjem krvi.
93:6.4 (1020.7)
This covenant of Melchizedek with Abraham represents the great Urantian agreement between divinity and humanity whereby God agrees to do everything; man only agrees to believe God’s promises and follow his instructions. Heretofore it had been believed that salvation could be secured only by works—sacrifices and offerings; now, Melchizedek again brought to Urantia the good news that salvation, favor with God, is to be had by faith. But this gospel of simple faith in God was too advanced; the Semitic tribesmen subsequently preferred to go back to the older sacrifices and atonement for sin by the shedding of blood.
Nedugo nakon sklapanja tog saveza rođen je Izak, sin Abrahamov, u skladu s Melkizedekovim obećanjem. Nakon Izakova rođenja Abraham je zauzeo vrlo ozbiljan stav prema svom savezu s Melkizedekom te je otišao u Salem kako bi ga dao zapisati. Upravo je prilikom tog javnog i formalnog prihvaćanja saveza promijenio svoje ime iz Abrama u Abrahama.
93:6.5 (1021.1)
It was not long after the establishment of this covenant that Isaac, the son of Abraham, was born in accordance with the promise of Melchizedek. After the birth of Isaac, Abraham took a very solemn attitude toward his covenant with Melchizedek, going over to Salem to have it stated in writing. It was at this public and formal acceptance of the covenant that he changed his name from Abram to Abraham.
93:6.6 (1021.2)
Most of the Salem believers had practiced circumcision, though it had never been made obligatory by Melchizedek. Now Abraham had always so opposed circumcision that on this occasion he decided to solemnize the event by formally accepting this rite in token of the ratification of the Salem covenant.
Upravo nakon tog stvarnog i javnog odricanja od svojih osobnih ambicija u korist većih planova Melkizedeka, ukazala su mu se tri nebeska bića na ravnicama Mamre. To je bilo stvarno ukazanje, unatoč njegovoj povezanosti s kasnije izmišljenim pričama o prirodnom uništenju Sodome i Gomore. Ove legende svjedoče o nazadnosti moralnih i etičkih načela čak i u tako nedavnom vremenu.
93:6.7 (1021.3)
It was following this real and public surrender of his personal ambitions in behalf of the larger plans of Melchizedek that the three celestial beings appeared to him on the plains of Mamre. This was an appearance of fact, notwithstanding its association with the subsequently fabricated narratives relating to the natural destruction of Sodom and Gomorrah. And these legends of the happenings of those days indicate how retarded were the morals and ethics of even so recent a time.
Pri sklapanju ovog svečanog saveza došlo je do potpunog pomirenja između Abrahama i Melkizedeka. Abraham je ponovno preuzeo građansko i vojno vodstvo salemske kolonije koja je, prema popisu, na svom vrhuncu brojala stotinu tisuća redovitih davatelja desetine. Abraham je uvelike unaprijedio salemski hram i osigurao nove šatore za cijelu školu. Ne samo da je proširio sustav desetine nego je uveo i mnoge poboljšane načine vođenja poslova ove škole, a također je uvelike pridonio boljem organiziranju odjela misionarskog djelovanja. Također je znatno unaprijedio brigu o stadima i reorganizirao salemsku mljekaru. Abraham je bio pronicljiv i učinkovit poslovni čovjek, bogat za svoje vrijeme; nije bio pretjerano pobožan, ali je bio iskren i uistinu je vjerovao u Makiventu Melkizedeka.
93:6.8 (1021.4)
Upon the consummation of the solemn covenant, the reconciliation between Abraham and Melchizedek was complete. Abraham again assumed the civil and military leadership of the Salem colony, which at its height carried over one hundred thousand regular tithe payers on the rolls of the Melchizedek brotherhood. Abraham greatly improved the Salem temple and provided new tents for the entire school. He not only extended the tithing system but also instituted many improved methods of conducting the business of the school, besides contributing greatly to the better handling of the department of missionary propaganda. He also did much to effect improvement of the herds and the reorganization of the Salem dairying projects. Abraham was a shrewd and efficient business man, a wealthy man for his day; he was not overly pious, but he was thoroughly sincere, and he did believe in Machiventa Melchizedek.
Melkizedek je još godinama nastavio poučavati svoje učenike i obučavati salemske misionare koji su se širili među sva okolna plemena, osobito u Egipat, Mezopotamiju i Malu Aziju. Kako su desetljeća prolazila, ovi su učitelji putovali sve dalje od Salema, noseći sa sobom evanđelje Makivente — vjeru i pouzdanje u Boga.
93:7.1 (1021.5)
Melchizedek continued for some years to instruct his students and to train the Salem missionaries, who penetrated to all the surrounding tribes, especially to Egypt, Mesopotamia, and Asia Minor. And as the decades passed, these teachers journeyed farther and farther from Salem, carrying with them Machiventa’s gospel of belief and faith in God.
Potomci Adamsona, okupljeni uz obale jezera Van, bili su spremni slušatelji hetitskih učitelja salemskog kulta. Iz tog nekadašnjeg anditskog središta učitelji su slani u udaljene krajeve Europe i Azije. Salemski misionari prodrli su diljem Europe, sve do Britanskih otoka. Jedna je skupina krenula preko Farskih otoka do Andonita na Islandu, dok je druga prošla kroz Kinu i stigla do Japanaca na istočnim otocima. Životi i iskustva muškaraca i žena koji su iz Salema, Mezopotamije i područja jezera Van krenuli prosvijetliti plemena istočne hemisfere predstavljaju herojsko poglavlje u analima ljudskog roda.
93:7.2 (1021.6)
The descendants of Adamson, clustered about the shores of the lake of Van, were willing listeners to the Hittite teachers of the Salem cult. From this onetime Andite center, teachers were dispatched to the remote regions of both Europe and Asia. Salem missionaries penetrated all Europe, even to the British Isles. One group went by way of the Faroes to the Andonites of Iceland, while another traversed China and reached the Japanese of the eastern islands. The lives and experiences of the men and women who ventured forth from Salem, Mesopotamia, and Lake Van to enlighten the tribes of the Eastern Hemisphere present a heroic chapter in the annals of the human race.
No zadatak je bio golem, a plemena su bila toliko zaostala da su rezultati bili blijedi i nejasni. Iz naraštaja u naraštaj evanđelje Salema nalazilo je uporište tu i tamo, ali, osim u Palestini, ideja o jednom Bogu nikada nije uspjela zadobiti trajnu odanost čitavog plemena ili naroda. Mnogo prije Isusovog dolaska učenja ranih salemskih misionara bila su uglavnom potisnuta starijim i raširenijim praznovjerjima i vjerovanjima. Izvorno Melkizedekovo evanđelje bilo je gotovo u potpunosti stopljeno s vjerovanjima u Veliku Majku, Sunce i druge drevne kultove.
93:7.3 (1022.1)
But the task was so great and the tribes were so backward that the results were vague and indefinite. From one generation to another the Salem gospel found lodgment here and there, but except in Palestine, never was the idea of one God able to claim the continued allegiance of a whole tribe or race. Long before the coming of Jesus the teachings of the early Salem missionaries had become generally submerged in the older and more universal superstitions and beliefs. The original Melchizedek gospel had been almost wholly absorbed in the beliefs in the Great Mother, the Sun, and other ancient cults.
Vi koji danas uživate u blagodatima tiskane riječi teško možete zamisliti teškoće koje su pratile širenje istine u tim ranim vremenima; teško je shvatiti kako se lako nova doktrina gubi smjenom generacija. Uvijek postoji sklonost da se nova doktrina uklopi u okvire starijih religijskih učenja i pomiješa s magijskim praksama. Novo je otkrivenje uvijek prožeto starijim evolucijskim vjerovanjima.
93:7.4 (1022.2)
You who today enjoy the advantages of the art of printing little understand how difficult it was to perpetuate truth during these earlier times; how easy it was to lose sight of a new doctrine from one generation to another. There was always a tendency for the new doctrine to become absorbed into the older body of religious teaching and magical practice. A new revelation is always contaminated by the older evolutionary beliefs.
Bilo je to nedugo nakon uništenja Sodome i Gomore kada je Makiventa odlučio okončati svoje izvanredno darovanje na Urantiji. Melkizedekovu odluku da okonča svoj boravak u tijelu uvjetovali su brojni razlozi, od kojih je najvažniji bio sve izraženiji sklon okolnih plemena, pa čak i njegovih neposrednih suradnika, da ga smatraju polubogom i nadnaravnim bićem — što on uistinu i jest bio; ali počeli su ga štovati pretjerano i sa snažnim praznovjernim strahom. Uz to, Melkizedek je želio napustiti mjesto svojih zemaljskih aktivnosti dovoljno dugo prije Abrahamove smrti kako bi osigurao da istina o jednom Bogu bude duboko ukorijenjena u umovima njegovih sljedbenika. Stoga se Makiventa jedne noći povukao u svoj šator u Salemu, poželjevši laku noć svojim ljudskim suradnicima; a kada su ga ujutro došli potražiti, nije ga bilo — njegovi su ga nebeski drugovi uzeli.
93:8.1 (1022.3)
It was shortly after the destruction of Sodom and Gomorrah that Machiventa decided to end his emergency bestowal on Urantia. Melchizedek’s decision to terminate his sojourn in the flesh was influenced by numerous conditions, chief of which was the growing tendency of the surrounding tribes, and even of his immediate associates, to regard him as a demigod, to look upon him as a supernatural being, which indeed he was; but they were beginning to reverence him unduly and with a highly superstitious fear. In addition to these reasons, Melchizedek wanted to leave the scene of his earthly activities a sufficient length of time before Abraham’s death to insure that the truth of the one and only God would become strongly established in the minds of his followers. Accordingly Machiventa retired one night to his tent at Salem, having said good night to his human companions, and when they went to call him in the morning, he was not there, for his fellows had taken him.
Bilo je to veliko iskušenje za Abrahama kada je Melkizedek tako iznenada nestao. Iako je svojim sljedbenicima unaprijed nagovijestio da će jednoga dana otići kao što je i došao, nisu se mogli pomiriti s gubitkom ovog izvanrednog vođe. Velika organizacija izgrađena u Salemu gotovo je nestala, premda su predaje iz tog vremena poslužile kao temelj na kojem je Mojsije kasnije gradio kada je poveo hebrejske robove iz Egipta.
93:9.1 (1022.4)
It was a great trial for Abraham when Melchizedek so suddenly disappeared. Although he had fully warned his followers that he must sometime go as he had come, they were not reconciled to the loss of their wonderful leader. The great organization built up at Salem nearly disappeared, though the traditions of these days were what Moses built upon when he led the Hebrew slaves out of Egypt.
Gubitak Melkizedeka unio je veliku tugu u Abrahamovo srce koju nikada nije u potpunosti uspio nadvladati. On je već bio napustio Hebron kada je odustao od ambicije izgradnje materijalnog kraljevstva; a sada, nakon gubitka svog suradnika u izgradnji duhovnog kraljevstva, napustio je Salem i otišao na jug živjeti u blizini svojih posjeda kod Gerara.
93:9.2 (1022.5)
The loss of Melchizedek produced a sadness in the heart of Abraham that he never fully overcame. Hebron he had abandoned when he gave up the ambition of building a material kingdom; and now, upon the loss of his associate in the building of the spiritual kingdom, he departed from Salem, going south to live near his interests at Gerar.
Abraham je nakon Melkizedekova nestanka postao bojažljiv i nesiguran. Po dolasku u Gerar prešutio je svoj identitet, pa je Abimelek uzeo njegovu ženu. (Nedugo nakon ženidbe sa Sarom, Abraham je jedne noći doznao za urotu da ga ubiju kako bi se domogli njegove lijepe žene. Taj se strah pretvorio u trajni užas kod inače hrabrog i odvažnog vođe; cijeloga se života bojao da će ga netko potajno ubiti kako bi se domogao Sare. To objašnjava zašto je u tri odvojena navrata ovaj hrabri čovjek pokazao stvarni kukavičluk.)
93:9.3 (1022.6)
Abraham became fearful and timid immediately after the disappearance of Melchizedek. He withheld his identity upon arrival at Gerar, so that Abimelech appropriated his wife. (Shortly after his marriage to Sarah, Abraham one night had overheard a plot to murder him in order to get his brilliant wife. This dread became a terror to the otherwise brave and daring leader; all his life he feared that someone would kill him secretly in order to get Sarah. And this explains why, on three separate occasions, this brave man exhibited real cowardice.)
No Abraham nije dugo bio spriječen u svojoj misiji kao nasljednik Melkizedeka. Uskoro je pridobio obraćenike među Filistejcima i Abimelekovim narodom, sklopio s njima savez te se, zauzvrat, zarazio mnogim njihovim praznovjerjima, osobito praksom žrtvovanja prvorođenih sinova. Tako je Abraham ponovno postao veliki vođa u Palestini. Bio je poštovan među svim skupinama i cijenjen od svih kraljeva. Bio je duhovni vođa svih okolnih plemena, a njegov se utjecaj zadržao još neko vrijeme nakon njegove smrti. Tijekom posljednjih godina života ponovno se vratio u Hebron, mjesto svojih ranijih djelovanja i mjesto gdje je surađivao s Melkizedekom. Abrahamov posljednji čin bio je poslati pouzdane sluge u grad svoga brata Nahora, na granici Mezopotamije, kako bi pronašli ženu iz njegova naroda za njegova sina Izaka. U Abrahamovu je narodu već dugo bio običaj sklapati brakove među rođacima. Abraham je umro čvrst u vjeri u Boga koju je naučio od Melkizedeka u negdašnjim školama Salema.
93:9.4 (1023.1)
But Abraham was not long to be deterred in his mission as the successor of Melchizedek. Soon he made converts among the Philistines and of Abimelech’s people, made a treaty with them, and, in turn, became contaminated with many of their superstitions, particularly with their practice of sacrificing first-born sons. Thus did Abraham again become a great leader in Palestine. He was held in reverence by all groups and honored by all kings. He was the spiritual leader of all the surrounding tribes, and his influence continued for some time after his death. During the closing years of his life he once more returned to Hebron, the scene of his earlier activities and the place where he had worked in association with Melchizedek. Abraham’s last act was to send trusty servants to the city of his brother, Nahor, on the border of Mesopotamia, to secure a woman of his own people as a wife for his son Isaac. It had long been the custom of Abraham’s people to marry their cousins. And Abraham died confident in that faith in God which he had learned from Melchizedek in the vanished schools of Salem.
Sljedećoj je generaciji bilo teško razumjeti priču o Melkizedeku; u roku od petsto godina mnogi su cijeli taj prikaz smatrali mitom. Izak se prilično držao učenja svoga oca i održavao evanđelje salemske kolonije, ali Jakovu je bilo teže shvatiti značenje tih predaja. Josip je bio čvrst vjernik u Melkizedeka i upravo je zbog toga među svojom braćom često bio smatran sanjarom. Josipov ugled u Egiptu uvelike je bio posljedica sjećanja na njegova pradjeda Abrahama. Josipu je bilo ponuđeno vojno zapovjedništvo nad egipatskim vojskama, ali kao čvrst sljedbenik predaja Melkizedeka i kasnijih učenja Abrahama i Izaka odlučio je služiti kao građanski upravitelj, vjerujući da tako može bolje pridonijeti napretku kraljevstva nebeskog.
93:9.5 (1023.2)
It was hard for the next generation to comprehend the story of Melchizedek; within five hundred years many regarded the whole narrative as a myth. Isaac held fairly well to the teachings of his father and nourished the gospel of the Salem colony, but it was harder for Jacob to grasp the significance of these traditions. Joseph was a firm believer in Melchizedek and was, largely because of this, regarded by his brothers as a dreamer. Joseph’s honor in Egypt was chiefly due to the memory of his great-grandfather Abraham. Joseph was offered military command of the Egyptian armies, but being such a firm believer in the traditions of Melchizedek and the later teachings of Abraham and Isaac, he elected to serve as a civil administrator, believing that he could thus better labor for the advancement of the kingdom of heaven.
93:9.6 (1023.3)
The teaching of Melchizedek was full and replete, but the records of these days seemed impossible and fantastic to the later Hebrew priests, although many had some understanding of these transactions, at least up to the times of the en masse editing of the Old Testament records in Babylon.
Ono što zapisi Starog zavjeta opisuju kao razgovore između Abrahama i Boga u stvarnosti su bili susreti između Abrahama i Melkizedeka. Kasniji su pisari pojam Melkizedek smatrali sinonimom za Boga. Zapisi o brojnim susretima Abrahama i Sare s “anđelom Gospodnjim” odnose se na njihove mnogobrojne posjete Melkizedeku.
93:9.7 (1023.4)
What the Old Testament records describe as conversations between Abraham and God were in reality conferences between Abraham and Melchizedek. Later scribes regarded the term Melchizedek as synonymous with God. The record of so many contacts of Abraham and Sarah with “the angel of the Lord” refers to their numerous visits with Melchizedek.
Hebrejski prikazi o Izaku, Jakovu i Josipu mnogo su pouzdaniji od onih o Abrahamu, iako i oni sadrže mnoga odstupanja od činjenica te izmjene nastale namjerno i nenamjerno tijekom sastavljanja tih zapisa od strane hebrejskih svećenika za vrijeme babilonskog sužanjstva. Ketura nije bila Abrahamova žena; poput Hagare, bila je tek inoča. Sva Abrahamova imovina pripala je Izaku, sinu Sare, zakonite žene. Abraham nije bio toliko star koliko zapisi navode, a njegova je žena bila znatno mlađa. Te su dobi namjerno izmijenjene kako bi se poduprla kasnija tvrdnja o navodno čudesnom rođenju Izaka.
93:9.8 (1023.5)
The Hebrew narratives of Isaac, Jacob, and Joseph are far more reliable than those about Abraham, although they also contain many diversions from the facts, alterations made intentionally and unintentionally at the time of the compilation of these records by the Hebrew priests during the Babylonian captivity. Keturah was not a wife of Abraham; like Hagar, she was merely a concubine. All of Abraham’s property went to Isaac, the son of Sarah, the status wife. Abraham was not so old as the records indicate, and his wife was much younger. These ages were deliberately altered in order to provide for the subsequent alleged miraculous birth of Isaac.
Židovski nacionalni ego bio je duboko povrijeđen babilonskim sužanjstvom. U svojoj reakciji na osjećaj nacionalne inferiornosti, otišli su u drugu krajnost — u nacionalni i rasni egotizam — pri čemu su iskrivili i izopačili svoje predaje s namjerom da se uzdignu iznad svih naroda kao Božji izabrani narod; stoga su pažljivo uređivali sve svoje zapise kako bi uzvisili Abrahama i druge narodne vođe iznad svih drugih osoba, ne izuzimajući ni samog Melkizedeka. Hebrejski su pisari zato uništili svaki zapis o tim značajnim vremenima do kojeg su mogli doći, sačuvavši samo pripovijest o susretu Abrahama i Melkizedeka nakon bitke kod Sidima, koju su smatrali prikazom velike časti za Abrahama.
93:9.9 (1023.6)
The national ego of the Jews was tremendously depressed by the Babylonian captivity. In their reaction against national inferiority they swung to the other extreme of national and racial egotism, in which they distorted and perverted their traditions with the view of exalting themselves above all races as the chosen people of God; and hence they carefully edited all their records for the purpose of raising Abraham and their other national leaders high up above all other persons, not excepting Melchizedek himself. The Hebrew scribes therefore destroyed every record of these momentous times which they could find, preserving only the narrative of the meeting of Abraham and Melchizedek after the battle of Siddim, which they deemed reflected great honor upon Abraham.
Kad su izgubili iz vida Melkizedeka, izgubili su i uvid u učenje ovog Sina koji djeluje u izvanrednim situacijama, o duhovnoj misiji obećanog Sina koji je tek trebao biti podaren ljudskom rodu; tako su potpuno izgubili iz vida prirodu tog poslanja da je vrlo malo njihovih potomaka bilo sposobno ili spremno prepoznati i prihvatiti Mihaela kada se, u skladu s Makiventinim proročanstvom, pojavio na zemlji i u tijelu.
93:9.10 (1024.1)
And thus, in losing sight of Melchizedek, they also lost sight of the teaching of this emergency Son regarding the spiritual mission of the promised bestowal Son; lost sight of the nature of this mission so fully and completely that very few of their progeny were able or willing to recognize and receive Michael when he appeared on earth and in the flesh as Machiventa had foretold.
Ali jedan od pisaca Poslanice Hebrejima razumio je poslanje Melkizedeka, jer je zapisano: “Ovaj Melkizedek, svećenik Svevišnjega, bio je i kralj mira; bez oca, bez majke, bez rodoslovlja, bez početka dana ni svršetka života, nego nalik Sinu Božjemu, ostaje svećenik zauvijek.” Taj je pisac Melkizedeka označio kao predoznaku kasnijeg dolaska Mihaela, tvrdeći da je Isus “služitelj zauvijek po redu Melkizedekovu.” Iako ova usporedba nije bila posve sretna, bila je doslovno točna utoliko što je Krist doista primio privremeni naslov nad Urantijom “po nalogu dvanaestorice Melkizedekovih primatelja” koji su bili na dužnosti u vrijeme njegova darivanja na svijetu.
93:9.11 (1024.2)
But one of the writers of the Book of Hebrews understood the mission of Melchizedek, for it is written: “This Melchizedek, priest of the Most High, was also king of peace; without father, without mother, without pedigree, having neither beginning of days nor end of life but made like a Son of God, he abides a priest continually.” This writer designated Melchizedek as a type of the later bestowal of Michael, affirming that Jesus was “a minister forever on the order of Melchizedek.” While this comparison was not altogether fortunate, it was literally true that Christ did receive provisional title to Urantia “upon the orders of the twelve Melchizedek receivers” on duty at the time of his world bestowal.
Za vrijeme Makiventinog utjelovljenja, na Urantiji je djelovala jedanaestočlana skupina Melkizedeka primatelja. Kada je Makiventa procijenio da je njegovo poslanje u ulozi Sina koji djeluje u izvanrednim situacijama dovršeno, to je naznačio jedanaestorici svojih suradnika te su oni odmah pripremili postupak kojim je trebao biti oslobođen tijela i sigurno vraćen u svoj izvorni status Melkizedeka. Trećeg dana nakon njegova nestanka iz Salema pojavio se među svojih jedanaest urantijskih suradnika i nastavio svoju prekinutu karijeru kao jedan od planetarnih primatelja 606 u Sataniji.
93:10.1 (1024.3)
During the years of Machiventa’s incarnation the Urantia Melchizedek receivers functioned as eleven. When Machiventa considered that his mission as an emergency Son was finished, he signalized this fact to his eleven associates, and they immediately made ready the technique whereby he was to be released from the flesh and safely restored to his original Melchizedek status. And on the third day after his disappearance from Salem he appeared among his eleven fellows of the Urantia assignment and resumed his interrupted career as one of the planetary receivers of 606 of Satania.
Makiventa je okončao svoje utjelovljenje kao biće od krvi i mesa jednako iznenada i bez ceremonije kao što ga je i započeo. Ni njegov dolazak ni njegov odlazak nisu bili popraćeni nikakvom neobičnom objavom ili očitovanjem; ni prozivka uskrsnuća ni završetak neke planetarne epohe nisu obilježili njegov dolazak na Urantiju; njegovo je bilo izvanredno darivanje. No Makiventa nije okončao svoj boravak u tijelu ljudskih bića sve dok nije bio uredno razriješen od strane Oca Melkizedeka i obaviješten da je njegovo izvanredno darivanje dobilo odobrenje glavnog izvršnog upravitelja Nebadona, Gabrijela iz Salvingtona.
93:10.2 (1024.4)
Machiventa terminated his bestowal as a creature of flesh and blood just as suddenly and unceremoniously as he had begun it. Neither his appearance nor departure were accompanied by any unusual announcement or demonstration; neither resurrection roll call nor ending of planetary dispensation marked his appearance on Urantia; his was an emergency bestowal. But Machiventa did not end his sojourn in the flesh of human beings until he had been duly released by the Father Melchizedek and had been informed that his emergency bestowal had received the approval of the chief executive of Nebadon, Gabriel of Salvington.
93:10.3 (1024.5)
Machiventa Melchizedek continued to take a great interest in the affairs of the descendants of those men who had believed in his teachings when he was in the flesh. But the progeny of Abraham through Isaac as intermarried with the Kenites were the only line which long continued to nourish any clear concept of the Salem teachings.
Makiventa je nastavio djelovati kao planetarni primatelj sve do vremena Mihaelove pobjede na Urantiji. Nakon toga bio je pridružen službi Urantije na Jeruzemu kao jedan od dvadeset i četvorice upravitelja, a nedavno je unaprijeđen na položaj osobnog ambasadora Sina Stvoritelja sa sjedištem na Jeruzemu, djelujući pod naslovom Zamjenika Planetarnog Princa Urantije. Vjerujemo da, dok god na Urantiji postoji život, Makiventa Melkizedek neće biti vraćen dužnostima svoga reda sinovstva, nego će nastaviti djelovati, govoreći u okvirima vremena, zauvijek kao planetarni služitelj u ulozi predstavnika Krista Mihaela.
93:10.5 (1025.1)
Machiventa continued as a planetary receiver up to the times of the triumph of Michael on Urantia. Subsequently, he was attached to the Urantia service on Jerusem as one of the four and twenty directors, only just recently having been elevated to the position of personal ambassador on Jerusem of the Creator Son, bearing the title Vicegerent Planetary Prince of Urantia. It is our belief that, as long as Urantia remains an inhabited planet, Machiventa Melchizedek will not be fully returned to the duties of his order of sonship but will remain, speaking in the terms of time, forever a planetary minister representing Christ Michael.
Budući da je njegovo bilo izvanredno darivanje na Urantiji, iz zapisa ne možemo izvući pouzdane zaključke o njegovim budućim djelatnostima. Moguće je da je zbor Melkizedeka trajno izgubio jednog od svojih članova. Nedavne odluke Svevišnjih Edentije, kao i potvrde Starih Dana Uverse, snažno upućuju na to da je ovo Melkizedekovo darivanje određeno da nadomjesti neuspjeh palog Planetarnog Princa Kaligastije. Ako su naša nagađanja u tom pogledu točna, posve je moguće da se Makiventa Melkizedek ponovno osobno pojavi na Urantiji i na neki izmijenjen način preuzme ulogu svrgnutog Planetarnog Princa, ili da se pojavi na zemlji kao zamjenički Planetarni Princ i predstavnik Krista Mihaela, koji sada uistinu nosi naslov Planetarnog Princa Urantije. Iako nam nije posve jasno kakva bi mogla biti Makiventina sudbina, događaji koji su se nedavno zbili snažno upućuju na to da ova nagađanja vjerojatno nisu daleko od istine.
93:10.6 (1025.2)
As his was an emergency bestowal on Urantia, it does not appear from the records what Machiventa’s future may be. It may develop that the Melchizedek corps of Nebadon have sustained the permanent loss of one of their number. Recent rulings handed down from the Most Highs of Edentia, and later confirmed by the Ancients of Days of Uversa, strongly suggest that this bestowal Melchizedek is destined to take the place of the fallen Planetary Prince, Caligastia. If our conjectures in this respect are correct, it is altogether possible that Machiventa Melchizedek may again appear in person on Urantia and in some modified manner resume the role of the dethroned Planetary Prince, or else appear on earth to function as vicegerent Planetary Prince representing Christ Michael, who now actually holds the title of Planetary Prince of Urantia. While it is far from clear to us as to what Machiventa’s destiny may be, nevertheless, events which have so recently taken place strongly suggest that the foregoing conjectures are probably not far from the truth.
Dobro razumijemo kako je Mihael, svojom pobjedom na Urantiji, postao nasljednik i Kaligastije i Adama; kako je postao Planetarni Princ Mira i drugi Adam. A sada promatramo dodjelu ovom Melkizedeku naslova Zamjeničkog Planetarnog Princa Urantije. Hoće li on također biti postavljen kao Zamjenički Materijalni Sin Urantije? Ili postoji mogućnost da će se dogoditi neki neočekivan i bez presedana događaj—povratak na planet Adama i Eve ili nekih od njihovih potomaka kao predstavnika Mihaela s naslovima zamjenika drugog Adama Urantije?
93:10.7 (1025.3)
We well understand how, by his triumph on Urantia, Michael became the successor of both Caligastia and Adam; how he became the planetary Prince of Peace and the second Adam. And now we behold the conferring upon this Melchizedek of the title Vicegerent Planetary Prince of Urantia. Will he also be constituted Vicegerent Material Son of Urantia? Or is there a possibility that an unexpected and unprecedented event is to take place, the sometime return to the planet of Adam and Eve or certain of their progeny as representatives of Michael with the titles vicegerents of the second Adam of Urantia?
A sva ova nagađanja, povezana sa sigurnošću budućih dolazaka Sudbenih Sinova i Trojstvenih Učiteljskih Sinova, zajedno s izričitim obećanjem Sina Stvoritelja da će se jednom vratiti, čine Urantiju planetom neizvjesne budućnosti i čine je jednom od najzanimljivijih i najintrigantnijih sfera u cijelom svemiru Nebadona. Posve je moguće da ćemo u nekom budućem dobu, kada se Urantija bude približavala eri svjetla i života, nakon što poslovi Luciferove pobune i Kaligastijinog otcjepljenja budu konačno razriješeni, svjedočiti prisutnosti na Urantiji, istodobno, Makivente, Adama, Eve i Krista Mihaela, kao i Sudbenog Sina ili čak Trojstvenih Učiteljskih Sinova.
93:10.8 (1025.4)
And all these speculations associated with the certainty of future appearances of both Magisterial and Trinity Teacher Sons, in conjunction with the explicit promise of the Creator Son to return sometime, make Urantia a planet of future uncertainty and render it one of the most interesting and intriguing spheres in all the universe of Nebadon. It is altogether possible that, in some future age when Urantia is approaching the era of light and life, after the affairs of the Lucifer rebellion and the Caligastia secession have been finally adjudicated, we may witness the presence on Urantia, simultaneously, of Machiventa, Adam, Eve, and Christ Michael, as well as either a Magisterial Son or even Trinity Teacher Sons.
Već dugo vlada mišljenje u našem redu da Makiventina prisutnost u jeruzemskom zboru urantijskih upravitelja, dvadeset i četvorice savjetnika, predstavlja dovoljan dokaz za vjerovanje da mu je suđeno slijediti smrtnike Urantije kroz svemirski plan napredovanja i uzašašća sve do Rajskog Korpusa Konačnosti. Znamo da je Adamu i Evi također suđeno pratiti svoje zemaljske suputnike u rajskoj pustolovini kada se Urantija ustali u dobu svjetla i života.
93:10.9 (1025.5)
It has long been the opinion of our order that Machiventa’s presence on the Jerusem corps of Urantia directors, the four and twenty counselors, is sufficient evidence to warrant the belief that he is destined to follow the mortals of Urantia on through the universe scheme of progression and ascension even to the Paradise Corps of the Finality. We know that Adam and Eve are thus destined to accompany their earth fellows on the Paradise adventure when Urantia has become settled in light and life.
Prije manje od tisuću godina ovaj isti Makiventa Melkizedek, nekoć mudrac iz Salema, bio je nevidljivo prisutan na Urantiji tijekom razdoblja od sto godina, djelujući kao stalni generalni upravitelj planeta; i ako se sadašnji sustav upravljanja planetarnim poslovima nastavi, bit će mu određeno da se vrati u istom svojstvu za nešto više od tisuću godina.
93:10.10 (1025.6)
Less than a thousand years ago this same Machiventa Melchizedek, the onetime sage of Salem, was invisibly present on Urantia for a period of one hundred years, acting as resident governor general of the planet; and if the present system of directing planetary affairs should continue, he will be due to return in the same capacity in a little over one thousand years.