Knjiga Urantije
DIO III. Povijest Urantije
POGLAVLJE 96 : JAHVE - BOG ŽIDOVA
U POIMANJU Božanstva, čovjek najprije obuhvaća sve bogove, zatim sve strane bogove podređuje božanstvu svojega plemena, a na kraju isključuje sve osim jednoga Boga konačne i vrhovne vrijednosti. Židovi su sve bogove saželi u svoj uzvišeniji pojam Gospoda Boga Izraela. Hindusi su isto tako svoja mnogobrojna božanstva sjedinili u “jednu duhovnost bogova” prikazanu u Rig-Vedi, dok su Mezopotamci svoje bogove sveli na usredotočeniji pojam Bela-Marduka. Te su zamisli monoteizma sazrijevale po cijelom svijetu nedugo nakon pojave Makivente Melkizedeka u Salemu u Palestini. Ali Melkizedekov pojam Božanstva bio je drukčiji od evolucijske filozofije uključivanja, podređivanja i isključivanja; on se temeljio isključivo na stvaralačkoj moći i vrlo je brzo utjecao na najviše pojmove Božanstva u Mezopotamiji, Indiji i Egiptu.
96:0.1 (1052.1)
IN CONCEIVING of Deity, man first includes all gods, then subordinates all foreign gods to his tribal deity, and finally excludes all but the one God of final and supreme value. The Jews synthesized all gods into their more sublime concept of the Lord God of Israel. The Hindus likewise combined their multifarious deities into the “one spirituality of the gods” portrayed in the Rig-Veda, while the Mesopotamians reduced their gods to the more centralized concept of Bel-Marduk. These ideas of monotheism matured all over the world not long after the appearance of Machiventa Melchizedek at Salem in Palestine. But the Melchizedek concept of Deity was unlike that of the evolutionary philosophy of inclusion, subordination, and exclusion; it was based exclusively on creative power and very soon influenced the highest deity concepts of Mesopotamia, India, and Egypt.
Salemska religija bila je poštovana kao predaja među Kenitima i nekoliko drugih kanaanskih plemena. A to je bila i jedna od svrha Melkizedekove inkarnacije: da se religija jednoga Boga tako njeguje kako bi pripravila put zemaljskom darovanju Sina toga jednoga Boga. Mihael je jedva mogao doći na Urantiju dok nije postojao narod koji je vjerovao u Oca Svih i među kojim se mogao pojaviti.
96:0.2 (1052.2)
The Salem religion was revered as a tradition by the Kenites and several other Canaanite tribes. And this was one of the purposes of Melchizedek’s incarnation: That a religion of one God should be so fostered as to prepare the way for the earth bestowal of a Son of that one God. Michael could hardly come to Urantia until there existed a people believing in the Universal Father among whom he could appear.
Salemska religija održala se među Kenitima u Palestini kao njihovo vjerovanje, a ta religija, kako su je kasnije prihvatili Hebreji, bila je najprije pod utjecajem egipatskih moralnih učenja, zatim babilonske teološke misli, i naposljetku iranskih predodžbi o dobru i zlu. Činjenično, hebrejska religija počiva na savezu između Abrahama i Makivente Melkizedeka; evolucijski, ona je izdanak mnogih jedinstvenih okolnosti; ali kulturno je slobodno posuđivala iz religije, morala i filozofije cijelog Levanta. Upravo se putem hebrejske religije velik dio moralne i religijske misli Egipta, Mezopotamije i Irana prenio zapadnim narodima.
96:0.3 (1052.3)
The Salem religion persisted among the Kenites in Palestine as their creed, and this religion as it was later adopted by the Hebrews was influenced, first, by Egyptian moral teachings; later, by Babylonian theologic thought; and lastly, by Iranian conceptions of good and evil. Factually the Hebrew religion is predicated upon the covenant between Abraham and Machiventa Melchizedek, evolutionally it is the outgrowth of many unique situational circumstances, but culturally it has borrowed freely from the religion, morality, and philosophy of the entire Levant. It is through the Hebrew religion that much of the morality and religious thought of Egypt, Mesopotamia, and Iran was transmitted to the Occidental peoples.
Rani Semiti smatrali su da je sve bilo prožeto duhom. Vjerovali su u duhove životinjskog i biljnog svijeta, u godišnje duhove, u gospodara plodnosti, u duhove vatre, vode i zraka — pravi panteon duhova kojih su se bojali i koje su štovali. Melkizedekovo učenje o Univerzalnom Stvoritelju nikada nije u potpunosti uklonilo vjerovanje u te podređene duhove, bogove prirode.
96:1.1 (1052.4)
The early Semites regarded everything as being indwelt by a spirit. There were spirits of the animal and vegetable worlds; annual spirits, the lord of progeny; spirits of fire, water, and air; a veritable pantheon of spirits to be feared and worshiped. And the teaching of Melchizedek regarding a Universal Creator never fully destroyed the belief in these subordinate spirits or nature gods.
Napredak Hebreja od politeizma preko henoteizma do monoteizma nije bio neprekinut ni kontinuiran pojmovni razvoj. Doživljavali su mnoga nazadovanja u razvoju svojih predodžbi o Božanstvu, dok su u bilo kojem pojedinom razdoblju među različitim skupinama semitskih vjernika postojale različite ideje o Bogu. S vremena na vrijeme brojni su nazivi primjenjivani na njihove pojmove Boga, pa će, kako bi se izbjegla zabuna, ovi različiti nazivi Božanstva biti definirani u skladu s njihovim mjestom u evoluciji židovske teologije:
96:1.2 (1052.5)
The progress of the Hebrews from polytheism through henotheism to monotheism was not an unbroken and continuous conceptual development. They experienced many retrogressions in the evolution of their Deity concepts, while during any one epoch there existed varying ideas of God among different groups of Semite believers. From time to time numerous terms were applied to their concepts of God, and in order to prevent confusion these various Deity titles will be defined as they pertain to the evolution of Jewish theology:
2. El Elion. Stoljećima nakon Melkizedekova boravka u Salemu njegovo je učenje o Božanstvu opstajalo u različitim inačicama, ali se općenito označavalo pojmom El Elion, Svevišnji Bog neba. Mnogi Semiti, uključujući neposredne Abrahamove potomke, u različitim su razdobljima štovali i Jahvu i El Eliona.
96:1.4 (1053.2)
2. El Elyon. For centuries after Melchizedek’s sojourn at Salem his doctrine of Deity persisted in various versions but was generally connoted by the term El Elyon, the Most High God of heaven. Many Semites, including the immediate descendants of Abraham, at various times worshiped both Yahweh and El Elyon.
3. El Šadaj. Teško je objasniti što je El Šadaj predstavljao. Ova ideja o Bogu bila je složenica nastala iz učenja Amenemopove Knjige mudrosti, izmijenjena Ekhnatonovom doktrinom Atona i dodatno prožeta Melkizedekovim učenjima utjelovljenima u pojmu El Eliona. No kako je pojam El Šadaja prodirao u hebrejski um, postajao je snažno oblikovan pustinjskim učenjima o Jahvi.
96:1.5 (1053.3)
3. El Shaddai. It is difficult to explain what El Shaddai stood for. This idea of God was a composite derived from the teachings of Amenemope’s Book of Wisdom modified by Ikhnaton’s doctrine of Aton and further influenced by Melchizedek’s teachings embodied in the concept of El Elyon. But as the concept of El Shaddai permeated the Hebrew mind, it became thoroughly colored with the Yahweh beliefs of the desert.
96:1.7 (1053.5)
4. El. Amid all this confusion of terminology and haziness of concept, many devout believers sincerely endeavored to worship all of these evolving ideas of divinity, and there grew up the practice of referring to this composite Deity as El. And this term included still other of the Bedouin nature gods.
5. Elohim. U Kišu i Uru dugo su opstajale sumersko-kaldejske skupine koje su poučavale o trojedinom pojmu Boga utemeljenom na predajama iz vremena Adama i Melkizedeka. Ovo je učenje preneseno u Egipat, gdje se to Trojstvo štovalo pod imenom Elohim, ili u jednini kao Eloah. Filozofski krugovi u Egiptu, a kasnije i aleksandrijski učitelji hebrejskog porijekla, poučavali su o tom jedinstvu pluralnih bogova, i mnogi su Mojsijevi savjetnici u vrijeme izlaska vjerovali u ovo Trojstvo. No pojam trojedinog Elohima nikada nije postao stvarni dio hebrejske teologije sve dok nisu došli pod politički utjecaj Babilonaca.
96:1.8 (1053.6)
5. Elohim. In Kish and Ur there long persisted Sumerian-Chaldean groups who taught a three-in-one God concept founded on the traditions of the days of Adam and Melchizedek. This doctrine was carried to Egypt, where this Trinity was worshiped under the name of Elohim, or in the singular as Eloah. The philosophic circles of Egypt and later Alexandrian teachers of Hebraic extraction taught this unity of pluralistic Gods, and many of Moses’ advisers at the time of the exodus believed in this Trinity. But the concept of the trinitarian Elohim never became a real part of Hebrew theology until after they had come under the political influence of the Babylonians.
6. Razna imena. Semiti nisu voljeli izgovarati ime svojega Božanstva, pa su se s vremena na vrijeme služili brojnim nazivima, kao što su: Duh Božji, Gospodin, Anđeo Gospodnji, Svemogući, Svetac, Svevišnji, Adonaj, Stari Dana, Gospodin Bog Izraelov, Stvoritelj neba i zemlje, Kirios, Jah, Gospodar nad vojskama i Otac na nebu.
96:1.9 (1053.7)
6. Sundry names. The Semites disliked to speak the name of their Deity, and they therefore resorted to numerous appellations from time to time, such as: The Spirit of God, The Lord, The Angel of the Lord, The Almighty, The Holy One, The Most High, Adonai, The Ancient of Days, The Lord God of Israel, The Creator of Heaven and Earth, Kyrios, Jah, The Lord of Hosts, and The Father in Heaven.
Sve do otprilike 2000. pr. Kr. planina Sinaj povremeno je bila aktivan vulkan, s erupcijama koje su se javljale čak i u vrijeme boravka Izraelaca na tom području. Vatra i dim, zajedno s gromoglasnim detonacijama povezanim s erupcijama ove vulkanske planine, ostavljali su snažan dojam na beduine okolnih krajeva i ispunjavali ih strahom pred Jahvom. Taj duh planine Horeba kasnije je postao bog hebrejskih Semita, a oni su naposljetku povjerovali da je nadređen svim drugim bogovima.
96:1.11 (1054.1)
Up to about 2000 b.c., Mount Sinai was intermittently active as a volcano, occasional eruptions occurring as late as the time of the sojourn of the Israelites in this region. The fire and smoke, together with the thunderous detonations associated with the eruptions of this volcanic mountain, all impressed and awed the Bedouins of the surrounding regions and caused them greatly to fear Yahweh. This spirit of Mount Horeb later became the god of the Hebrew Semites, and they eventually believed him to be supreme over all other gods.
Kanaanci su odavna štovali Jahvu, i premda su mnogi Keniti u većoj ili manjoj mjeri vjerovali u El Eliona, nadboga salemske religije, većina Kanaanaca tek se labavo držala štovanja starih plemenskih božanstava. Nisu bili spremni odreći se svojih nacionalnih bogova u korist jednoga međunarodnog, a kamoli interplanetarnog Boga. Nisu bili skloni ideji univerzalnog Božanstva, pa su ova plemena nastavila štovati svoje plemenske bogove, uključujući Jahvu te srebrna i zlatna telad koja su u shvaćanju beduinskih pastira simbolizirala ideju duha sinajskog vulkana.
96:1.12 (1054.2)
The Canaanites had long revered Yahweh, and although many of the Kenites believed more or less in El Elyon, the supergod of the Salem religion, a majority of the Canaanites held loosely to the worship of the old tribal deities. They were hardly willing to abandon their national deities in favor of an international, not to say an interplanetary, God. They were not universal-deity minded, and therefore these tribes continued to worship their tribal deities, including Yahweh and the silver and golden calves which symbolized the Bedouin herders’ concept of the spirit of the Sinai volcano.
96:1.13 (1054.3)
The Syrians, while worshiping their gods, also believed in Yahweh of the Hebrews, for their prophets said to the Syrian king: “Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them on the plain, and surely we shall be stronger than they.”
Kako čovjek napreduje u kulturi, manja božanstva bivaju podređena jednom vrhovnom božanstvu; veliki Jupiter opstaje tek kao uzvik. Monoteisti svoja podređena božanstva zadržavaju kao duhove, demone, sudbine, nereide, vile, kućne duhove, patuljke, banshee i zlo oko. Hebreji su prošli kroz henoteizam i dugo vjerovali u postojanje bogova osim Jahve, ali su sve više držali da su ta strana božanstva podređena Jahvi. Priznavali su stvarnost Kemoša, boga Amorejaca, ali su tvrdili da je on podređen Jahvi.
96:1.14 (1054.4)
As man advances in culture, the lesser gods are subordinated to a supreme deity; the great Jove persists only as an exclamation. The monotheists keep their subordinate gods as spirits, demons, fates, Nereids, fairies, brownies, dwarfs, banshees, and the evil eye. The Hebrews passed through henotheism and long believed in the existence of gods other than Yahweh, but they increasingly held that these foreign deities were subordinate to Yahweh. They conceded the actuality of Chemosh, god of the Amorites, but maintained that he was subordinate to Yahweh.
Ideja Jahve doživjela je najopsežniji razvoj od svih smrtničkih teorija o Bogu. Njezina postupna evolucija može se usporediti jedino s preobrazbom pojma Bude u Aziji, koja je na kraju dovela do pojma Univerzalnog Apsoluta, baš kao što je pojam Jahve naposljetku doveo do ideje Oca Svih. No kao povijesnu činjenicu treba razumjeti da, premda su Židovi tako mijenjali svoje predodžbe o Božanstvu — od plemenskog boga planine Horeba do milosrdnog i brižnog Oca Stvoritelja kasnijih vremena — nisu mijenjali njegovo ime; nastavili su ovu razvijajuću predodžbu o Božanstvu nazivati Jahvom.
96:1.15 (1054.5)
The idea of Yahweh has undergone the most extensive development of all the mortal theories of God. Its progressive evolution can only be compared with the metamorphosis of the Buddha concept in Asia, which in the end led to the concept of the Universal Absolute even as the Yahweh concept finally led to the idea of the Universal Father. But as a matter of historic fact, it should be understood that, while the Jews thus changed their views of Deity from the tribal god of Mount Horeb to the loving and merciful Creator Father of later times, they did not change his name; they continued all the way along to call this evolving concept of Deity, Yahweh.
Istočni Semiti bili su dobro organizirani i vođeni konjanici koji su prodrli u istočne krajeve plodnog polumjeseca i ondje se ujedinili s Babiloncima. Kaldejci u blizini Ura bili su među najnaprednijima od istočnih Semita. Feničani su bili nadmoćna i dobro organizirana skupina miješanih Semita koja je držala zapadni dio Palestine uz obalu Sredozemnog mora. Po rasnom sastavu, Semiti su bili među najizmiješanijim narodima Urantije, noseći nasljedne čimbenike gotovo svih devet svjetskih rasa.
96:2.1 (1054.6)
The Semites of the East were well-organized and well-led horsemen who invaded the eastern regions of the fertile crescent and there united with the Babylonians. The Chaldeans near Ur were among the most advanced of the eastern Semites. The Phoenicians were a superior and well-organized group of mixed Semites who held the western section of Palestine, along the Mediterranean coast. Racially the Semites were among the most blended of Urantia peoples, containing hereditary factors from almost all of the nine world races.
Iznova i iznova arapski Semiti probijali su se prema sjevernoj Obećanoj zemlji, zemlji koja “teče mlijekom i medom,” ali su jednako često bili potiskivani od bolje organiziranih i razvijenijih sjevernih Semita i Hetita. Kasnije, tijekom osobito teške gladi, ovi lutajući beduini u velikom su broju ušli u Egipat kao ugovorni radnici na egipatskim javnim radovima, samo da bi se našli suočeni s gorkim iskustvom ropstva u teškom svakodnevnom radu običnih i potlačenih radnika u dolini Nila.
96:2.2 (1054.7)
Again and again the Arabian Semites fought their way into the northern Promised Land, the land that “flowed with milk and honey,” but just as often were they ejected by the better-organized and more highly civilized northern Semites and Hittites. Later, during an unusually severe famine, these roving Bedouins entered Egypt in large numbers as contract laborers on the Egyptian public works, only to find themselves undergoing the bitter experience of enslavement at the hard daily toil of the common and downtrodden laborers of the Nile valley.
Tek nakon vremena Makivente Melkizedeka i Abrahama određena su semitska plemena, zbog svojih posebnih religijskih vjerovanja, nazvana sinovima Izraela, a kasnije Hebrejima, Židovima i “izabranim narodom.” Abraham nije bio rasni otac svih Hebreja; nije bio čak ni praotac svih beduinskih Semita koji su bili zarobljeni u Egiptu. Istina, njegovi su potomci, izlazeći iz Egipta, činili jezgru kasnijeg židovskog naroda, ali velika većina muškaraca i žena koji su se kasnije uključili u izraelska plemena nikada nije boravila u Egiptu. Bili su jednostavno nomadi koji su odlučili slijediti Mojsijevo vodstvo, dok su Abrahamovi potomci i njihovi semitski suputnici iz Egipta putovali kroz sjevernu Arabiju.
96:2.3 (1055.1)
It was only after the days of Machiventa Melchizedek and Abraham that certain tribes of Semites, because of their peculiar religious beliefs, were called the children of Israel and later on Hebrews, Jews, and the “chosen people.” Abraham was not the racial father of all the Hebrews; he was not even the progenitor of all the Bedouin Semites who were held captive in Egypt. True, his offspring, coming up out of Egypt, did form the nucleus of the later Jewish people, but the vast majority of the men and women who became incorporated into the clans of Israel had never sojourned in Egypt. They were merely fellow nomads who chose to follow the leadership of Moses as the children of Abraham and their Semite associates from Egypt journeyed through northern Arabia.
Melkizedekovo učenje o El Elionu, Svevišnjem, i o savezu božanske naklonosti kroz vjeru bilo je uvelike zaboravljeno do vremena egipatskog porobljavanja semitskih naroda koji su ubrzo trebali oblikovati hebrejsku naciju. No tijekom cijelog tog razdoblja zarobljeništva među ovim nomadima s Arabijskog poluotoka tinjalo je tradicionalno vjerovanje u Jahvu kao njihovo rasno božanstvo.
96:2.4 (1055.2)
The Melchizedek teaching concerning El Elyon, the Most High, and the covenant of divine favor through faith, had been largely forgotten by the time of the Egyptian enslavement of the Semite peoples who were shortly to form the Hebrew nation. But throughout this period of captivity these Arabian nomads maintained a lingering traditional belief in Yahweh as their racial deity.
Jahvu je štovalo više od stotinu različitih plemena s Arabijskog poluotoka, i osim traga pojma El Eliona iz Melkizedekova učenja, koji se održao među obrazovanijim slojevima Egipta, uključujući miješane hebrejsko-egipatske skupine, religija običnih hebrejskih robova bila je izmijenjena verzija starog obreda magije i žrtvovanja u ime Jahve.
96:2.5 (1055.3)
Yahweh was worshiped by more than one hundred separate Arabian tribes, and except for the tinge of the El Elyon concept of Melchizedek which persisted among the more educated classes of Egypt, including the mixed Hebrew and Egyptian stocks, the religion of the rank and file of the Hebrew captive slaves was a modified version of the old Yahweh ritual of magic and sacrifice.
Početak razvoja hebrejskih predodžbi i ideala o vrhovnom Stvoritelju datira od odlaska Semita iz Egipta pod vodstvom onog velikog vođe, učitelja i organizatora, Mojsija. Njegova majka potjecala je iz kraljevske egipatske obitelji; njegov otac bio je semitski časnik za vezu između vlasti i beduinskih zarobljenika. Mojsije je tako posjedovao osobine proizašle iz nadmoćnih rasnih izvora; njegovo je porijeklo bilo toliko izmiješano da ga je nemoguće svrstati u bilo koju pojedinu rasnu skupinu. Da nije bio takva mješovitog tipa, nikada ne bi pokazao onu neobičnu svestranost i prilagodljivost koja mu je omogućila da upravlja raznolikom gomilom koja se naposljetku pridružila onim beduinskim Semitima koji su pod njegovim vodstvom pobjegli iz Egipta u arabijsku pustinju.
96:3.1 (1055.4)
The beginning of the evolution of the Hebraic concepts and ideals of a Supreme Creator dates from the departure of the Semites from Egypt under that great leader, teacher, and organizer, Moses. His mother was of the royal family of Egypt; his father was a Semitic liaison officer between the government and the Bedouin captives. Moses thus possessed qualities derived from superior racial sources; his ancestry was so highly blended that it is impossible to classify him in any one racial group. Had he not been of this mixed type, he would never have displayed that unusual versatility and adaptability which enabled him to manage the diversified horde which eventually became associated with those Bedouin Semites who fled from Egypt to the Arabian Desert under his leadership.
Unatoč privlačnostima kulture kraljevstva u dolini Nila, Mojsije je odlučio stati uz narod svoga oca. U vrijeme kada je ovaj veliki organizator oblikovao svoje planove za konačno oslobođenje naroda svoga oca, beduinski zarobljenici jedva da su imali religiju dostojnu toga imena; bili su gotovo bez pravog pojma o Bogu i bez nade u svijetu.
96:3.2 (1055.5)
Despite the enticements of the culture of the Nile kingdom, Moses elected to cast his lot with the people of his father. At the time this great organizer was formulating his plans for the eventual freeing of his father’s people, the Bedouin captives hardly had a religion worthy of the name; they were virtually without a true concept of God and without hope in the world.
Nijedan vođa nikada nije pokušao uzdići tako beznadnu, klonulu, potištenu i neuku skupinu ljudi. No ti su robovi u svojim nasljednim crtama nosili skrivene mogućnosti razvoja, a među njima je bilo dovoljno obrazovanih vođa koje je Mojsije pripremao za dan pobune i borbe za slobodu, tako da su mogli sačinjavati jezgru učinkovitih organizatora. Ti su nadareniji ljudi bili zaposleni kao domaći nadglednici svoga naroda; zahvaljujući Mojsijevu utjecaju na egipatske vladare stekli su i određeno obrazovanje.
96:3.3 (1055.6)
No leader ever undertook to reform and uplift a more forlorn, downcast, dejected, and ignorant group of human beings. But these slaves carried latent possibilities of development in their hereditary strains, and there were a sufficient number of educated leaders who had been coached by Moses in preparation for the day of revolt and the strike for liberty to constitute a corps of efficient organizers. These superior men had been employed as native overseers of their people; they had received some education because of Moses’ influence with the Egyptian rulers.
Mojsije je nastojao diplomatskim putem ishoditi slobodu svojih sunarodnjaka Semita. On i njegov brat sklopili su sporazum s egipatskim kraljem kojim im je bilo dopušteno mirno napustiti dolinu Nila i otići u pustinju arabijskog poluotoku. Trebali su primiti skromnu naknadu u novcu i dobrima kao priznanje za svoju dugogodišnju službu u Egiptu. Hebreji su se sa svoje strane obvezali održavati prijateljske odnose s faraonima i ne stupati ni u kakav savez protiv Egipta. No kralj je kasnije odlučio poništiti taj sporazum, uz izgovor da su njegovi uhode otkrili nelojalnost među beduinskim robovima. Tvrdio je da oni traže slobodu kako bi otišli u pustinju i organizirali nomade protiv Egipta.
96:3.4 (1056.1)
Moses endeavored to negotiate diplomatically for the freedom of his fellow Semites. He and his brother entered into a compact with the king of Egypt whereby they were granted permission peaceably to leave the valley of the Nile for the Arabian Desert. They were to receive a modest payment of money and goods in token of their long service in Egypt. The Hebrews for their part entered into an agreement to maintain friendly relations with the Pharaohs and not to join in any alliance against Egypt. But the king later saw fit to repudiate this treaty, giving as his reason the excuse that his spies had discovered disloyalty among the Bedouin slaves. He claimed they sought freedom for the purpose of going into the desert to organize the nomads against Egypt.
Ali Mojsije se nije dao obeshrabriti; čekao je pravi trenutak i za manje od godinu dana ukazala mu se prilika kada su egipatske vojne snage bile potpuno zauzete odbijanjem istodobnih napada — snažnog libijskog prodora s juga i grčke pomorske invazije sa sjevera — ovaj neustrašivi organizator poveo je svoje sunarodnjake iz Egipta u spektakularnom noćnom bijegu. Taj je prodor u slobodu bio pažljivo isplaniran i vješto izveden. Uspjeli su, premda su ih progonili faraon i manja skupina Egipćana, koji su pali pred obranom bjegunaca, ostavivši za sobom plijen koji su odbjegli robovi dalje uvećavali na svom putu prema domovini svojih predaka.
96:3.5 (1056.2)
But Moses was not discouraged; he bided his time, and in less than a year, when the Egyptian military forces were fully occupied in resisting the simultaneous onslaughts of a strong Libyan thrust from the south and a Greek naval invasion from the north, this intrepid organizer led his compatriots out of Egypt in a spectacular night flight. This dash for liberty was carefully planned and skillfully executed. And they were successful, notwithstanding that they were hotly pursued by Pharaoh and a small body of Egyptians, who all fell before the fugitives’ defense, yielding much booty, all of which was augmented by the loot of the advancing host of escaping slaves as they marched on toward their ancestral desert home.
Razvoj i uzdizanje Mojsijeva učenja utjecali su na gotovo polovicu svijeta, i taj utjecaj traje i u dvadesetom stoljeću. Premda je Mojsije razumio napredniju egipatsku religijsku filozofiju, beduinski robovi malo su znali o takvim učenjima, ali nikada nisu potpuno zaboravili boga planine Horeba, kojega su njihovi preci nazivali Jahve.
96:4.1 (1056.3)
The evolution and elevation of the Mosaic teaching has influenced almost one half of all the world, and still does even in the twentieth century. While Moses comprehended the more advanced Egyptian religious philosophy, the Bedouin slaves knew little about such teachings, but they had never entirely forgotten the god of Mount Horeb, whom their ancestors had called Yahweh.
Mojsije je za učenja Makivente Melkizedeka čuo i od svoga oca i od svoje majke, a njihova zajednička religijska uvjerenja objašnjavaju neobičan savez između žene kraljevskog porijekla i muškarca iz zarobljenog naroda. Mojsijev tast bio je kenitski štovatelj El Eliona, ali su roditelji ovog osloboditelja vjerovali u El Šadaja. Mojsije je tako bio odgojen kao sljedbenik El Šadaja; pod utjecajem svoga tasta postao je sljedbenik El Eliona; a do vremena hebrejskog logorovanja oko planine Sinaj nakon bijega iz Egipta, oblikovao je novu i proširenu predodžbu o Božanstvu (proizašlu iz svih svojih prijašnjih vjerovanja), koju je mudro odlučio objaviti svome narodu kao prošireni pojam njihova starog plemenskog boga, Jahve.
96:4.2 (1056.4)
Moses had heard of the teachings of Machiventa Melchizedek from both his father and his mother, their commonness of religious belief being the explanation for the unusual union between a woman of royal blood and a man from a captive race. Moses’ father-in-law was a Kenite worshiper of El Elyon, but the emancipator’s parents were believers in El Shaddai. Moses thus was educated an El Shaddaist; through the influence of his father-in-law he became an El Elyonist; and by the time of the Hebrew encampment about Mount Sinai after the flight from Egypt, he had formulated a new and enlarged concept of Deity (derived from all his former beliefs), which he wisely decided to proclaim to his people as an expanded concept of their olden tribal god, Yahweh.
Mojsije je nastojao poučiti ove beduine ideji El Eliona, ali se još prije odlaska iz Egipta uvjerio da oni nikada neće u potpunosti razumjeti tu doktrinu. Stoga je svjesno odlučio na kompromisno prihvaćanje njihova pustinjskog plemenskog boga kao jedinog Boga svojih sljedbenika. Mojsije nije izričito učio da drugi narodi i nacije nemaju druge bogove, ali je odlučno tvrdio da je Jahve iznad svih, osobito za Hebreje. No uvijek se suočavao s nezgodnim problemom kako tim neukim robovima predstaviti svoju novu i uzvišeniju ideju o Božanstvu pod okriljem starog naziva Jahve, koji je oduvijek bio simboliziran zlatnim teletom beduinskih plemena.
96:4.3 (1056.5)
Moses had endeavored to teach these Bedouins the idea of El Elyon, but before leaving Egypt, he had become convinced they would never fully comprehend this doctrine. Therefore he deliberately determined upon the compromise adoption of their tribal god of the desert as the one and only god of his followers. Moses did not specifically teach that other peoples and nations might not have other gods, but he did resolutely maintain that Yahweh was over and above all, especially to the Hebrews. But always was he plagued by the awkward predicament of trying to present his new and higher idea of Deity to these ignorant slaves under the guise of the ancient term Yahweh, which had always been symbolized by the golden calf of the Bedouin tribes.
Činjenica da je Jahve bio bog odbjeglih Hebreja objašnjava zašto su se tako dugo zadržali pred svetom planinom Sinaj i zašto su ondje primili Deset zapovijedi koje je Mojsije proglasio u ime Jahve, boga Horeba. Tijekom ovog dugotrajnog boravka pred Sinajem, dodatno su usavršeni religijski obredi novonastajućeg hebrejskog štovanja.
96:4.4 (1056.6)
The fact that Yahweh was the god of the fleeing Hebrews explains why they tarried so long before the holy mountain of Sinai, and why they there received the ten commandments which Moses promulgated in the name of Yahweh, the god of Horeb. During this lengthy sojourn before Sinai the religious ceremonials of the newly evolving Hebrew worship were further perfected.
Nema naznaka da bi Mojsije ikada uspio uspostaviti svoj donekle napredni ceremonijalni oblik štovanja niti održati svoje sljedbenike na okupu tijekom četvrt stoljeća da nije bilo silovite erupcije Horeba tijekom trećeg tjedna njihova pobožnog boravka u njegovu podnožju. „Planina Jahvina bila je obavijena ognjem, i dim se dizao kao dim iz peći, a cijela se planina silno tresla.” S obzirom na ovu kataklizmu, nije čudno što je Mojsije mogao snažno utisnuti u svijest svoje braće učenje da je njihov Bog „moćan, strašan, oganj koji proždire, silan i svemoćan.”
96:4.5 (1057.1)
It does not appear that Moses would ever have succeeded in the establishment of his somewhat advanced ceremonial worship and in keeping his followers intact for a quarter of a century had it not been for the violent eruption of Horeb during the third week of their worshipful sojourn at its base. “The mountain of Yahweh was consumed in fire, and the smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.” In view of this cataclysm it is not surprising that Moses could impress upon his brethren the teaching that their God was “mighty, terrible, a devouring fire, fearful, and all-powerful.”
Mojsije je proglasio da je Jahve Gospod Bog Izraela, koji je izdvojio Hebreje kao svoj izabrani narod; stvarao je novu naciju i mudro je nacionalizirao svoja religijska učenja, govoreći svojim sljedbenicima da je Jahve strog gospodar, „ljubomoran Bog.” Ipak, nastojao je proširiti njihovo shvaćanje božanstva kada ih je učio da je Jahve „Bog duhova svakoga tijela” i kada je rekao: „Vječni Bog je tvoje utočište, a pod tobom su vječne ruke.” Mojsije je učio da je Jahve Bog koji drži savez; da „neće te ostaviti niti uništiti, niti će zaboraviti savez kojim se zakleo tvojim ocima.”
96:4.6 (1057.2)
Moses proclaimed that Yahweh was the Lord God of Israel, who had singled out the Hebrews as his chosen people; he was building a new nation, and he wisely nationalized his religious teachings, telling his followers that Yahweh was a hard taskmaster, a “jealous God.” But nonetheless he sought to enlarge their concept of divinity when he taught them that Yahweh was the “God of the spirits of all flesh,” and when he said, “The eternal God is your refuge, and underneath are the everlasting arms.” Moses taught that Yahweh was a covenant-keeping God; that he “will not forsake you, neither destroy you, nor forget the covenant of your fathers because the Lord loves you and will not forget the oath by which he swore to your fathers.”
Mojsije je uložio herojski napor da uzdigne Jahvu do dostojanstva vrhovnog Božanstva kada ga je predstavio kao „Boga istine i bez nepravde, pravednog i ispravnog u svim svojim putovima.” Pa ipak, unatoč ovom uzvišenom učenju, zbog ograničenog razumijevanja njegovih sljedbenika bio je primoran govoriti o Bogu kao o biću nalik čovjeku, podložnom naletima ljutnje, bijesa i strogosti, pa čak i osvetoljubivom, lako podložan ljudskim postupcima.
96:4.7 (1057.3)
Moses made a heroic effort to uplift Yahweh to the dignity of a supreme Deity when he presented him as the “God of truth and without iniquity, just and right in all his ways.” And yet, despite this exalted teaching, the limited understanding of his followers made it necessary to speak of God as being in man’s image, as being subject to fits of anger, wrath, and severity, even that he was vengeful and easily influenced by man’s conduct.
Pod utjecajem Mojsijevih učenja ovaj plemenski bog prirode, Jahve, postao je Gospod Bog Izraela, koji ih je pratio kroz pustinju pa čak i u progonstvo, gdje je naposljetku bio shvaćen kao Bog svih naroda. Kasnije sužanjstvo koje je Židove zarobilo u Babilonu napokon je oslobodilo razvijajući pojam Jahve da preuzme monoteističku ulogu Boga svih nacija.
96:4.8 (1057.4)
Under the teachings of Moses this tribal nature god, Yahweh, became the Lord God of Israel, who followed them through the wilderness and even into exile, where he presently was conceived of as the God of all peoples. The later captivity that enslaved the Jews in Babylon finally liberated the evolving concept of Yahweh to assume the monotheistic role of the God of all nations.
Najjedinstvenija i najizvanrednija značajka religijske povijesti Hebreja jest ova duga evolucija pojma Božanstva, od primitivnog boga s Horeba, kroz učenja uzastopnih duhovnih vođa, do visoke razine izražene u doktrinama proroka Izaije, koji je proglasio veličanstveni pojam milosrdnog i brižnog Oca Stvoritelja.
96:4.9 (1057.5)
The most unique and amazing feature of the religious history of the Hebrews concerns this continuous evolution of the concept of Deity from the primitive god of Mount Horeb up through the teachings of their successive spiritual leaders to the high level of development depicted in the Deity doctrines of the Isaiahs, who proclaimed that magnificent concept of the loving and merciful Creator Father.
Mojsije je bio izvanredna kombinacija vojnog vođe, društvenog organizatora i religijskog učitelja. Bio je najvažniji svjetski učitelj i vođa između vremena Makivente i Isusa. Mojsije je pokušao uvesti mnoge reforme u Izraelu o kojima nema zapisa. Tijekom jednog ljudskog života poveo je višejezičnu skupinu takozvanih Židova iz ropstva i neciviliziranog lutanja, istodobno postavljajući temelje za buduće oblikovanje nacije i očuvanje ovog naroda.
96:5.1 (1057.6)
Moses was an extraordinary combination of military leader, social organizer, and religious teacher. He was the most important individual world teacher and leader between the times of Machiventa and Jesus. Moses attempted to introduce many reforms in Israel of which there is no record. In the space of one man’s life he led the polyglot horde of so-called Hebrews out of slavery and uncivilized roaming while he laid the foundation for the subsequent birth of a nation and the perpetuation of a race.
Mnogi napreci koje je Mojsije ostvario u odnosu na religiju Egipćana i okolnih levantskih plemena potjecali su iz kenitskih predaja iz vremena Melkizedeka. Bez učenja Makivente Melkizedeka, prenesenih Abrahamu i njegovim suvremenicima, Hebreji bi izašli iz Egipta u beznadnoj tami. Mojsije i njegov tast Jetro prikupili su ostatke predaja iz dana Melkizedeka, a ta su učenja, sjedinjena s egipatskim znanjem, usmjerila Mojsija u oblikovanju unaprijeđene religije i obreda Izraelaca. Mojsije je bio organizator; izabrao je najbolje iz religije i običaja Egipta i Palestine te ih je povezao s predajama Melkizedekovih učenja i uobličio u hebrejski obredni sustav štovanja.
96:5.3 (1058.1)
Many of the advances which Moses made over and above the religion of the Egyptians and the surrounding Levantine tribes were due to the Kenite traditions of the time of Melchizedek. Without the teaching of Machiventa to Abraham and his contemporaries, the Hebrews would have come out of Egypt in hopeless darkness. Moses and his father-in-law, Jethro, gathered up the residue of the traditions of the days of Melchizedek, and these teachings, joined to the learning of the Egyptians, guided Moses in the creation of the improved religion and ritual of the Israelites. Moses was an organizer; he selected the best in the religion and mores of Egypt and Palestine and, associating these practices with the traditions of the Melchizedek teachings, organized the Hebrew ceremonial system of worship.
Mojsije je vjerovao u Providnost; bio je pod snažnim utjecajem egipatskih učenja o nadnaravnom upravljanju Nilom i drugim silama prirode. Imao je uzvišenu predodžbu o Bogu, ali je bio posve iskren kada je Hebrejima učio da, budu li slušali Boga, „on će vas ljubiti, blagosloviti i umnožiti. Umnožit će plod vaše utrobe i plod vaše zemlje—žito, vino, ulje i vaša stada. Bit ćete napredniji od svih naroda i Gospodin, vaš Bog, uklonit će od vas svaku bolest i neće na vas pustiti nijednu od zlih bolesti Egipta.” Čak je govorio: „Sjećajte se Gospodina, svoga Boga, jer on vam daje snagu da stječete bogatstvo.” „Posuđivat ćete mnogim narodima, ali od njih nećete posuđivati. Vladat ćete nad mnogim narodima, ali oni neće vladati nad vama.”
96:5.4 (1058.2)
Moses was a believer in Providence; he had become thoroughly tainted with the doctrines of Egypt concerning the supernatural control of the Nile and the other elements of nature. He had a great vision of God, but he was thoroughly sincere when he taught the Hebrews that, if they would obey God, “He will love you, bless you, and multiply you. He will multiply the fruit of your womb and the fruit of your land—the corn, wine, oil, and your flocks. You shall be prospered above all people, and the Lord your God will take away from you all sickness and will put none of the evil diseases of Egypt upon you.” He even said: “Remember the Lord your God, for it is he who gives you the power to get wealth.” “You shall lend to many nations, but you shall not borrow. You shall reign over many nations, but they shall not reign over you.”
Doista je bilo žalosno promatrati kako je ovaj veliki Mojsijev um pokušavao prilagoditi svoj uzvišeni pojam El Eliona, Svevišnjeg, razumijevanju neukih i nepismenih Hebreja. Svojim okupljenim vođama gromko je objavljivao: „Gospodin, vaš Bog, jedan je Bog; nema drugoga osim njega,” dok je mnoštvu govorio: „Tko je kao vaš Bog među svim bogovima?” Mojsije se hrabro, i djelomično uspješno, suprotstavio fetišizmu i idolopoklonstvu, govoreći: „Niste vidjeli nikakav lik onoga dana kada vam je vaš Bog govorio na Horebu iz ognja.” Također je zabranio izradu bilo kakvih likova.
96:5.5 (1058.3)
But it was truly pitiful to watch this great mind of Moses trying to adapt his sublime concept of El Elyon, the Most High, to the comprehension of the ignorant and illiterate Hebrews. To his assembled leaders he thundered, “The Lord your God is one God; there is none beside him”; while to the mixed multitude he declared, “Who is like your God among all the gods?” Moses made a brave and partly successful stand against fetishes and idolatry, declaring, “You saw no similitude on the day that your God spoke to you at Horeb out of the midst of the fire.” He also forbade the making of images of any sort.
Mojsije se bojao otvoreno govoriti o milosrđu Jahvea, radije ulijevajući strahopoštovanje prema Božjoj pravdi, govoreći: „Gospodin, vaš Bog, Bog je nad bogovima i Gospodar nad gospodarima, veliki Bog, silan i strašan, koji ne gleda tko je tko među ljudima.” Nastojao je obuzdati nemirna plemena kad je izjavio: „vaš Bog ubija kad ga ne slušate; liječi i daje život kad mu se pokoravate.” Ali Mojsije je učio ta plemena da će postati izabrani narod Božji samo pod uvjetom da „drže sve njegove zapovijedi i vrše sve njegove odredbe.”
96:5.6 (1058.4)
Moses feared to proclaim the mercy of Yahweh, preferring to awe his people with the fear of the justice of God, saying: “The Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and terrible God, who regards not man.” Again he sought to control the turbulent clans when he declared that “your God kills when you disobey him; he heals and gives life when you obey him.” But Moses taught these tribes that they would become the chosen people of God only on condition that they “kept all his commandments and obeyed all his statutes.”
U tim ranim vremenima Hebreji su malo učeni o Božjem milosrđu. Učili su o Bogu kao o „Svemogućem; Gospodin je ratnik, Bog bojeva, slavan u snazi, koji razbija svoje neprijatelje.” „Gospodin, vaš Bog, hodi usred tabora da vas izbavi.” Izraelci su svojega Boga doživljavali kao onoga koji ih voli, ali i kao onoga koji je „otvrdnuo faraonovo srce” i „prokleo njihove neprijatelje.”
96:5.7 (1058.5)
Little of the mercy of God was taught the Hebrews during these early times. They learned of God as “the Almighty; the Lord is a man of war, God of battles, glorious in power, who dashes in pieces his enemies.” “The Lord your God walks in the midst of the camp to deliver you.” The Israelites thought of their God as one who loved them, but who also “hardened Pharaoh’s heart” and “cursed their enemies.”
Dok je Mojsije povremeno pružao sinovima Izraelovim kratke uvide u univerzalno i dobrohotno Božanstvo, njihova svakodnevna predodžba Jahvea bila je, u cjelini, tek malo uzvišenija od plemenskih bogova okolnih naroda. Njihov pojam Boga bio je primitivan, grub i antropomorfan; nakon Mojsijeve smrti ta su se beduinska plemena brzo vratila polubarbarskim predodžbama svojih starih bogova s Horeba i iz pustinje. Proširena i uzvišenija vizija Boga, koju je Mojsije s vremena na vrijeme iznosio svojim vođama, ubrzo je nestala iz vidokruga, dok se većina naroda okrenula štovanju zlatnih telaca, svojih fetiša koji su među palestinskim pastirima simbolizirali Jahvea.
96:5.8 (1058.6)
While Moses presented fleeting glimpses of a universal and beneficent Deity to the children of Israel, on the whole, their day-by-day concept of Yahweh was that of a God but little better than the tribal gods of the surrounding peoples. Their concept of God was primitive, crude, and anthropomorphic; when Moses passed on, these Bedouin tribes quickly reverted to the semibarbaric ideas of their olden gods of Horeb and the desert. The enlarged and more sublime vision of God which Moses every now and then presented to his leaders was soon lost to view, while most of the people turned to the worship of their fetish golden calves, the Palestinian herdsman’s symbol of Yahweh.
96:5.9 (1059.1)
When Moses turned over the command of the Hebrews to Joshua, he had already gathered up thousands of the collateral descendants of Abraham, Nahor, Lot, and other of the related tribes and had whipped them into a self-sustaining and partially self-regulating nation of pastoral warriors.
Nakon Mojsijeve smrti njegova uzvišena predodžba Jahvea brzo je nazadovala. Jošua i vođe Izraela još su neko vrijeme čuvali Mojsijeve predaje o sveznajućem, dobrohotnom i svemogućem Bogu, ali se običan narod ubrzo vratio starijoj pustinjskoj slici Jahvea. Taj povratak unatrag u shvaćanju Božanstva sve se više produbljivao tijekom vladavine uzastopnih plemenskih poglavara, takozvanih Sudaca.
96:6.1 (1059.2)
Upon the death of Moses his lofty concept of Yahweh rapidly deteriorated. Joshua and the leaders of Israel continued to harbor the Mosaic traditions of the all-wise, beneficent, and almighty God, but the common people rapidly reverted to the older desert idea of Yahweh. And this backward drift of the concept of Deity continued increasingly under the successive rule of the various tribal sheiks, the so-called Judges.
Utjecaj Mojsijeve izvanredne ličnosti održavao je u srcima njegovih sljedbenika nadahnuće sve šireg poimanja Boga; ali čim su stigli u plodne krajeve Palestine, brzo su se preobrazili iz nomadskih pastira u trajno i više-manje stalno naseljene zemljoradnike. Ta promjena načina života i vjerskog pogleda zahtijevala je uglavnom potpunu promjenu u njihovu shvaćanju prirode njihova Boga, Jahvea. U razdoblju preobrazbe strogog, grubog, zahtjevnog i gromovitog pustinjskog boga sa Sinaja u kasnije poimanje Boga ljubavi, pravde i milosrđa, Hebreji su gotovo izgubili iz vida uzvišena Mojsijeva učenja. Zamalo su izgubili svaki pojam monoteizma; gotovo su izgubili priliku postati narod koji će služiti kao ključna karika u duhovnoj evoluciji Urantije, skupina koja će sačuvati Melkizedekovo učenje o jednom Bogu sve do vremena utjelovljenja darovanog Sina toga Oca Svih.
96:6.2 (1059.3)
The spell of the extraordinary personality of Moses had kept alive in the hearts of his followers the inspiration of an increasingly enlarged concept of God; but when they once reached the fertile lands of Palestine, they quickly evolved from nomadic herders into settled and somewhat sedate farmers. And this evolution of life practices and change of religious viewpoint demanded a more or less complete change in the character of their conception of the nature of their God, Yahweh. During the times of the beginning of the transmutation of the austere, crude, exacting, and thunderous desert god of Sinai into the later appearing concept of a God of love, justice, and mercy, the Hebrews almost lost sight of Moses’ lofty teachings. They came near losing all concept of monotheism; they nearly lost their opportunity of becoming the people who would serve as a vital link in the spiritual evolution of Urantia, the group who would conserve the Melchizedek teaching of one God until the times of the incarnation of a bestowal Son of that Father of all.
Jošua je očajnički nastojao održati pojam vrhovnog Jahvea u mislima plemena, pa je dao proglasiti: „Kao što sam bio s Mojsijem, tako ću biti i s tobom; neću te iznevjeriti niti ostaviti.” Ipak, našao je potrebnim propovijedati strogu poruku svome nevjernom narodu, narodu koji je rado prihvaćao svoju staru, zavičajnu religiju, ali nije bio voljan napredovati u religiji vjere i pravednosti. Središnja misao Jošuina nauka bila je: „Jahve je sveti Bog; on je ljubomoran Bog; neće oprostiti vaše prijestupe ni vaše grijehe.” Najviši pojam toga doba prikazivao je Jahvea kao „Boga moći, suda i pravde.”
96:6.3 (1059.4)
Desperately Joshua sought to hold the concept of a supreme Yahweh in the minds of the tribesmen, causing it to be proclaimed: “As I was with Moses, so will I be with you; I will not fail you nor forsake you.” Joshua found it necessary to preach a stern gospel to his disbelieving people, people all too willing to believe their old and native religion but unwilling to go forward in the religion of faith and righteousness. The burden of Joshua’s teaching became: “Yahweh is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins.” The highest concept of this age pictured Yahweh as a “God of power, judgment, and justice.”
I u to mračno doba s vremena na vrijeme javljali su se usamljeni učitelji koji su proglašavali Mojsijev pojam božanstva: „Kao djeca pokvarenosti, ne možete služiti Jahvi jer je on sveti Bog.” „Zar je smrtnik pravedniji od Boga? Zar je čovjek čistiji od svoga Stvoritelja?” „Možeš li proniknuti dubine Božje? Možeš li dokučiti savršenstvo Svesilnog? Gle, Bog je velik, a mi ga ne poznajemo. Svesilnog doseći ne možemo.”
96:6.4 (1059.5)
But even in this dark age, every now and then a solitary teacher would arise proclaiming the Mosaic concept of divinity: “You children of wickedness cannot serve the Lord, for he is a holy God.” “Shall mortal man be more just than God? shall a man be more pure than his Maker?” “Can you by searching find out God? Can you find out the Almighty to perfection? Behold, God is great and we know him not. Touching the Almighty, we cannot find him out.”
Pod vodstvom svojih poglavara i svećenika Hebreji su se donekle ustalili u Palestini. No ubrzo su ponovno skliznuli u mračne pustinjske predaje i prihvatili manje razvijene kanaanske religijske običaje. Vratili su se idolopoklonstvu i razuzdanosti, a njihova je predodžba o Božanstvu pala daleko ispod egipatskih i mezopotamskih pojmova Boga koje su održavale neke preostale salemske skupine, a koji su zabilježeni u nekim psalmima i u takozvanoj Knjizi o Jobu.
96:7.1 (1060.1)
Under the leadership of their sheiks and priests the Hebrews became loosely established in Palestine. But they soon drifted back into the benighted beliefs of the desert and became contaminated with the less advanced Canaanite religious practices. They became idolatrous and licentious, and their idea of Deity fell far below the Egyptian and Mesopotamian concepts of God that were maintained by certain surviving Salem groups, and which are recorded in some of the Psalms and in the so-called Book of Job.
Nijedna zbirka religijskih spisa ne izražava takvo bogatstvo pobožnosti i dubokih ideja o Bogu kao Knjiga Psalama. I bilo bi od velike koristi kada bi se, pri čitanju ove izvanredne zbirke štovateljske književnosti, uzelo u obzir porijeklo i vrijeme nastanka svakog pojedinog psalma hvale i klanjanja, imajući na umu da nijedna druga zbirka ne obuhvaća tako širok vremenski raspon. Knjiga Psalama predstavlja zapis različitih poimanja Boga kakva su njegovali vjernici salemske religije diljem Levanta i obuhvaća čitavo razdoblje od Amenemopea do Izaije. U Psalmima je Bog prikazan u svim fazama poimanja, od grubog pojma plemenskog božanstva do znatno proširenog ideala kasnijih Hebreja, u kojem se Jahve prikazuje kao blagi vladar i milosrdni Otac pun ljubavi.
96:7.3 (1060.3)
No collection of religious writings gives expression to such a wealth of devotion and inspirational ideas of God as the Book of Psalms. And it would be very helpful if, in the perusal of this wonderful collection of worshipful literature, consideration could be given to the source and chronology of each separate hymn of praise and adoration, bearing in mind that no other single collection covers such a great range of time. This Book of Psalms is the record of the varying concepts of God entertained by the believers of the Salem religion throughout the Levant and embraces the entire period from Amenemope to Isaiah. In the Psalms God is depicted in all phases of conception, from the crude idea of a tribal deity to the vastly expanded ideal of the later Hebrews, wherein Yahweh is pictured as a loving ruler and merciful Father.
96:7.4 (1060.4)
And when thus regarded, this group of Psalms constitutes the most valuable and helpful assortment of devotional sentiments ever assembled by man up to the times of the twentieth century. The worshipful spirit of this collection of hymns transcends that of all other sacred books of the world.
Raznolika slika Božanstva prikazana u Knjizi o Jobu rezultat je rada više od dvadeset mezopotamskih religijskih učitelja tijekom razdoblja od gotovo tristo godina. Kada se čita uzvišeni pojam božanstva sadržan u ovoj zbirci mezopotamskih vjerovanja, postaje jasno da se upravo u području Ura Kaldejskog ideja pravog Boga najbolje očuvala tijekom mračnih dana u Palestini.
96:7.5 (1060.5)
The variegated picture of Deity presented in the Book of Job was the product of more than a score of Mesopotamian religious teachers extending over a period of almost three hundred years. And when you read the lofty concept of divinity found in this compilation of Mesopotamian beliefs, you will recognize that it was in the neighborhood of Ur of Chaldea that the idea of a real God was best preserved during the dark days in Palestine.
U Palestini su ljudi često dobro shvaćali Božju mudrost i sveprisutnost, ali su rijetko razumijevali njegovu ljubav i milosrđe. Jahve tog vremena „šalje zle duhove da zavladaju dušama svojih neprijatelja;” on daje blagostanje svojoj poslušnoj djeci, dok druge proklinje i teško kažnjava. „On osujećuje naume lukavih; hvata mudre u njihovoj prijevari.”
96:7.6 (1060.6)
In Palestine the wisdom and all-pervasiveness of God was often grasped but seldom his love and mercy. The Yahweh of these times “sends evil spirits to dominate the souls of his enemies”; he prospers his own and obedient children, while he curses and visits dire judgments upon all others. “He disappoints the devices of the crafty; he takes the wise in their own deceit.”
Samo se u Uru podigao glas koji je naviještao Božje milosrđe, govoreći: „Molit će se Bogu i naći će milost kod njega, i gledat će njegovo lice s radošću, jer Bog će čovjeku dati božansku pravednost.” Tako se iz Ura propovijedalo spasenje, božanska naklonost, po vjeri: „On je milostiv pokajnicima i kaže: ‘Izbavi ga da ne siđe u jamu, jer sam našao otkupninu.’ Ako tko kaže: ‘Sagriješio sam i izopačio ono što je pravo, ali mi nije koristilo,’ Bog će izbaviti njegovu dušu da ne siđe u jamu i on će gledati svjetlost.” Od vremena Melkizedeka levantski svijet nije čuo tako snažnu i ohrabrujuću poruku ljudskog spasenja kao u ovom izvanrednom učenju Elihua, proroka iz Ura i svećenika vjernika Salema, ostatka nekadašnje Melkizedekove kolonije u Mezopotamiji.
96:7.7 (1060.7)
Only at Ur did a voice arise to cry out the mercy of God, saying: “He shall pray to God and shall find favor with him and shall see his face with joy, for God will give to man divine righteousness.” Thus from Ur there is preached salvation, divine favor, by faith: “He is gracious to the repentant and says, ‘Deliver him from going down in the pit, for I have found a ransom.’ If any say, ‘I have sinned and perverted that which was right, and it profited me not,’ God will deliver his soul from going into the pit, and he shall see the light.” Not since the times of Melchizedek had the Levantine world heard such a ringing and cheering message of human salvation as this extraordinary teaching of Elihu, the prophet of Ur and priest of the Salem believers, that is, the remnant of the onetime Melchizedek colony in Mesopotamia.
Tako su ostaci salemskih misionara u Mezopotamiji održavali svjetlo istine tijekom razdoblja rasula hebrejskog naroda, sve do pojave prvog u dugom nizu izraelskih učitelja koji nisu prestajali graditi, pojam na pojam, dok nisu dosegli spoznaju ideala sveopćeg i Stvoriteljskog Oca Svih, vrhunac evolucije pojma Jahvea.
96:7.8 (1061.1)
And thus did the remnants of the Salem missionaries in Mesopotamia maintain the light of truth during the period of the disorganization of the Hebrew peoples until the appearance of the first of that long line of the teachers of Israel who never stopped as they built, concept upon concept, until they had achieved the realization of the ideal of the Universal and Creator Father of all, the acme of the evolution of the Yahweh concept.