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Á¦ 96 Æí
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96 Yahweh¡ªGod of the Hebrews | |
96:0.1 ½Å(Deity)À»
»ý°¢ÇÒ ¶§, Àΰ£Àº ¸ÕÀú ¸ðµç ½Åµé(gods)À» Æ÷ÇÔÇϸç, ´ÙÀ½¿¡ ¸ðµç ¿Ü±¹ ½Åµé(gods)À» Àڱ⠺ÎÁ· ½Å(deity)¿¡
Á¾¼Ó½ÃÅ°°í, ¸¶Áö¸·¿¡´Â ÃÖÁ¾¤ýÃÖ»óÀÇ °¡Ä¡¸¦ °¡Áø ÇÑ ºÐ Çϳª´Ô(God) ¿Ü¿¡ ¾Æ¹« ½Åµµ ÀÎÁ¤ÇÏÁö ¾Ê´Â´Ù. À¯´ëÀÎÀº
¸ðµç ½Åµé(gods)À» À̽º¶ó¿¤ÀÇ ÁÖ Çϳª´Ô(Lord God)À̶ó´Â ¼þ°íÇÑ °³³äÀ¸·Î ÅëÇÕÇÏ¿´´Ù. ¸¶Âù°¡Áö·Î ÈùµÎÀÎÀº
±×µéÀÇ ½ÅµéÀ» ¡°½ÅµéÀÇ ¿µÀûÀÎ ÇÑ(one) ºÐ¡±À¸·Î ¹¦»çÇÏ¿© ¸¯-º£´Ù(Rig-Veda)¿¡ ÅëÇÕÇÏ¿´°í, ¹Ý¸é ¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÎÀº
±×µéÀÇ ½ÅµéÀ» ´õ Áß½ÉȽÃŲ º§-¸¶¸£µÏ(Bel-Marduk) °³³äÀ¸·Î Ãà¼ÒÇÏ¿´´Ù. ÀÌ·¯ÇÑ ÀϽű³ °³³äÀº ÆÈ·¹½ºÅ¸ÀÎ
Áö¹æÀÇ »ì·½¿¡¼ ¸¶Å°º¥Å¸ ¸á±â¼¼µ¦ÀÌ ³ªÅ¸³ µÚ ¿À·¡Áö ¾Ê¾Æ¼, ¿Â ¼¼°è¿¡¼ ³Î¸® ¹ß´ÞÇß´Ù. ±×·¯³ª ¸á±â¼¼µ¦ÀÇ ½Å(Deity)°³³äÀº,
Æ÷ÇÔÇÏ°í Á¾¼Ó½ÃÅ°°í ¹èÁ¦ÇÏ´Â ÁøÈµÈ Ã¶ÇÐ °³³ä°ú ´Þ¶ú´Ù; ±× °³³äÀº ¼øÀüÈ÷ âÁ¶ÇÏ´Â Èû¿¡ ±Ù°Å¸¦ µÎ¾ú°í, ¾ó¸¶ ¾È
µÇ¾î ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¤ýÀ嵤ýÀÌÁýÆ®¿¡¼ÀÇ °¡Àå ³ôÀº ½Å(deity) °³³ä¿¡ ¿µÇâÀ» ¹ÌÃÆ´Ù.
| In conceiving
of Deity, man first includes all gods, then subordinates all foreign
gods to his tribal deity, and finally excludes all but the one God
of final and supreme value. The Jews synthesized all gods into their
more sublime concept of the Lord God of Israel. The Hindus likewise
combined their multifarious deities into the "one spirituality
of the gods" portrayed in the Rig-Veda, while the Mesopotamians
reduced their gods to the more centralized concept of Bel-Marduk.
These ideas of monotheism matured all over the world not long after
the appearance of Machiventa Melchizedek at Salem in Palestine.
But the Melchizedek concept of Deity was unlike that of the evolutionary
philosophy of inclusion, subordination, and exclusion; it was based
exclusively on creative power and very soon influenced the highest
deity concepts of Mesopotamia, India, and Egypt. | |
96:0.2 ÄË Á¾Á·°ú
¸î¸î ´Ù¸¥ °¡³ª¾È ºÎÁ·Àº »ì·½ÀÇ Á¾±³¸¦ ÀüÅëÀ¸·Î¼ Á¸ÁßÇÏ¿´´Ù. ±×¸®°í ¸á±â¼¼µ¦ÀÇ À°½ÅÈ ¸ñÀû Áß Çϳª´Â ÀÌ°ÍÀ̾ú´Âµ¥:
¹Ù·Î ±× À¯ÀÏÇÑ Çϳª´ÔÀÇ Á¾±³´Â À¯ÀÏÇÑ Çϳª´ÔÀÇ ¾ÆµéÀÌ ¶¥¿¡ ¼ö¿©µÇ´Â °ÍÀ» À§ÇØ ±æÀ» ¿¹ºñÇϵµ·Ï À°¼ºµÇ¾î¾ß ÇÏ´Â °ÍÀ̾ú´Ù.
¹Ì°¡¿¤ÀÌ ³ªÅ¸³¯ ¼ö ÀÖµµ·Ï ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦ ¹Ï´Â »ç¶÷µéÀÌ Á¸ÀçÇϱâ Àü±îÁö ±×´Â À¯¶õ½Ã¾Æ¿¡ °ÅÀÇ ¿Ã ¼ö ¾ø¾ú´Ù.
| 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. | |
96:0.3 »ì·½ Á¾±³´Â
ÆÈ·¹½ºÅ¸ÀÎÀÇ ÄË Á¾Á· »çÀÌ¿¡¼ ±×µéÀÇ ½ÅÁ¶·Î Áö¼ÓµÇ¾ú°í, ³ªÁß¿¡ È÷ºê¸®Àε鿡°Ô äÅÃµÈ ÀÌ Á¾±³´Â óÀ½¿¡´Â ÀÌÁýÆ®ÀÇ
µµ´öÀû °¡¸£Ä§¿¡ ¿µÇâÀ» ¹Þ¾Ò´Ù; ³ªÁß¿¡´Â ¹Ùºô·Î´Ï¾Æ ½ÅÇÐ »ç»ó¿¡¼ ¿µÇâÀ» ¹Þ¾Ò´Ù; ¸¶Áö¸·À¸·Î À̶õÀÇ ¼±°ú ¾ÇÀÇ °³³ä¿¡
ÀÇÇØ ¿µÇâÀ» ¹Þ¾Ò´Ù. »ç½Ç È÷ºê¸® Á¾±³´Â ¾Æºê¶óÇÔ°ú ¸¶Å°º¥Å¸ ¸áÅ°¼¼µ¦ »çÀÌÀÇ ¾ð¾à¿¡ ±Ù°ÅÇÏ°í ÀÖÀ¸¸ç, ÁøÈÀûÀ¸·Î ±×°ÍÀº
¸¹Àº µ¶Æ¯ÇÑ »óȲ¿¡ µû¸¥ ȯ°æÀÇ °á°úÀÌÁö¸¸, ¹®ÈÀûÀ¸·Î´Â ·¹¹ÝÆ® ÀüüÀÇ Á¾±³, µµ´ö, öÇÐÀ¸·ÎºÎÅÍ ÀÚÀ¯·Ó°Ô ºô·Á ¿Ô´Ù.
ÀÌÁýÆ®, ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ, À̶õÀÇ µµ´ö°ú Á¾±³Àû »ç»óÀÇ ¸¹Àº ºÎºÐÀÌ ¼¾ç »ç¶÷µé¿¡°Ô ÀüÇØÁø °ÍÀº È÷ºê¸® Á¾±³¸¦ ÅëÇؼÀÌ´Ù.
| The Salem religion
persisted among the Kenites in Palestine as their creed, and this
religion as it was later adopted by the Hebrews was influenced,
first, by Egyptian moral teachings; later, by Babylonian theologic
thought; and lastly, by Iranian conceptions of good and evil. Factually
the Hebrew religion is predicated upon the covenant between Abraham
and Machiventa Melchizedek, evolutionally it is the outgrowth of
many unique situational circumstances, but culturally it has borrowed
freely from the religion, morality, and philosophy of the entire
Levant. It is through the Hebrew religion that much of the morality
and religious thought of Egypt, Mesopotamia, and Iran was transmitted
to the Occidental peoples. |
96:1.1 ÃʱâÀÇ ¼À Á¾Á·Àº ¸¸¹° ¾È¿¡ ¿µ(spirit)ÀÌ ±êµé¾î ÀÖ´Ù°í º¸¾Ò´Ù. µ¿¹°°ú ½Ä¹° ¼¼°èµé¿¡´Â ¿µµéÀÌ ÀÖ¾ú´Ù; °¢ Çظ¶´Ù ÀÚ¼ÕÀ» µ¹º¸¾Æ´Â ÁÖ´Â ¿µÀ̾ú´Ù; ºÒ¤ý¹°¤ý°ø±âÀÇ ¿µµéÀÌ ÀÖ¾ú´Ù; µÎ·Á¿öÇÏ°í ¼¶°Ü¾ß ÇÏ´Â ¿µÀÌ °¡µæÇÑ, ÁøÁ¤ÇÑ ¸¸½ÅÀüÀÌ ÀÖ¾ú´Ù. ¿ìÁÖÀÇ Ã¢Á¶ÀÚ¿¡ °üÇÑ ¸á±â¼¼µ¦ÀÇ °¡¸£Ä§Àº ÀÌ·¯ÇÑ ÇÏ±Þ ¿µÀ̳ª ÀÚ¿¬½Å¿¡ ´ëÇÑ ¹ÏÀ½À» °áÄÚ ¿ÏÀüÈ÷ ¾ø¾ÖÁö ¸øÇß´Ù. | 1. Deity Concepts Among the Semites The early Semites regarded everything as being indwelt by a spirit. There were spirits of the animal and vegetable worlds; annual spirits, the lord of progeny; spirits of fire, water, and air; a veritable pantheon of spirits to be feared and worshiped. And the teaching of Melchizedek regarding a Universal Creator never fully destroyed the belief in these subordinate spirits or nature gods. | |
96:1.2 ´Ù½Å±³·ÎºÎÅÍ
ÃÖ°í½Å±³¸¦ °ÅÃÄ ÀϽű³±îÁö È÷ºê¸®ÀÎÀÇ Áøº¸´Â ¿ÂÀüÇÏ°í Áö¼ÓÀûÀÎ °³³äÀû ¹ßÀüÀº ¾Æ´Ï¾ú´Ù. ½Å(Deity) °³³äµéÀÌ ÁøÈÇÏ´Â
µ¿¾È ±×µéÀº ¿©·¯ ¹ø Å𺸸¦ °æÇèÇß°í, ÇÑÆí ¾î´À ÇÑ ½Ã´ë¿¡³ª, ´Ù¸¥ Áý´ÜÀÇ ¼À Á¾Á· ½ÅÀÚµé »çÀÌ¿¡¼ ´Ù¸¥ Çϳª´Ô
°³³äµéÀÌ Á¸ÀçÇß´Ù. ¶§¶§·Î Çϳª´Ô¿¡ ´ëÇÑ ±×µéÀÇ °³³ä¿¡ ¼ö¸¹Àº ¸íĪÀÌ Àû¿ëµÇ¾ú°í, È¥¶õÀ» ÇÇÇϱâ À§Çؼ À¯´ë ½ÅÇÐÀÇ
ÁøÈ¿¡ °ü·ÃµÈ °ÍÀ¸·Î ÀÌ ´Ù¾çÇÑ ½Å(Deity) ĪȣµéÀÌ ´ÙÀ½°ú °°ÀÌ Á¤ÀÇµÉ °ÍÀÌ´Ù:
| 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: | |
1. ¾ß¿þ´Â ³²ÂÊ ÆÈ·¹½ºÅ¸ÀÎ
ºÎÁ·µéÀÇ ½ÅÀ¸·Î, ±×µéÀº ÀÌ ½Å(deity) °³³äÀ» È£·¾ »ê, °ð ½Ã³ªÀÌ È»ê°ú ¿¬°ü½ÃÄ×´Ù. ¾ß¿þ´Â ´Ù¸¸ ¼À ºÎÁ·°ú
Á¾Á·µéÀÇ ´«À» ²ø°í ¼þ¹è¸¦ ¿ä±¸ÇÑ ¼ö¹é¤ý¼öõÀÇ ÀÚ¿¬ ½Å °¡¿îµ¥ Çϳª¿´´Ù.
| Yahweh was
the god of the southern Palestinian tribes, who associated this
concept of deity with Mount Horeb, the Sinai volcano. Yahweh was
merely one of the hundreds and thousands of nature gods which held
the attention and claimed the worship of the Semitic tribes and
peoples. | |
2. ¿¤ ¿¤¸®¿æ. ¸á±â¼¼µ¦ÀÌ
»ì·½¿¡ ¸Ó¹® ÈÄ ¼ö ¼¼±â µ¿¾È ±×ÀÇ ½Å(Deity) ±³¸®´Â ´Ù¾çÇÑ ¹öÀüÀ¸·Î Áö¼ÓµÇ¾úÁö¸¸, ´ëü·Î ÇÏ´ÃÀÇ ÃÖ°í ½Å ¿¤
¿¤¸®¿æ À̶ó´Â ¸íĪÀ¸·Î ÇÔÃàµÇ¾ú´Ù. ¾Æºê¶óÇÔÀÇ Á÷°è ÈļÕÀ» Æ÷ÇÔÇÑ ¼À Á¾Á·ÀÇ ¸¹Àº »ç¶÷ÀÌ ¿©·¯ Â÷·Ê ¾ß¿þ¿Í ¿¤ ¿¤¸®¿æ,
ÀÌ µÑÀ» ¼þ¹èÇß´Ù.
| 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. ¿¤ »þ´ÙÀÌ. ¿¤
»þ´ÙÀÌ°¡ ¹«¾ùÀ» »ó¡ÇÏ´ÂÁö ¼³¸íÇϱ⠾î·Æ´Ù. ÀÌ Çϳª´Ô °³³äÀº ¾Æ¸Þ´Ï¸ðÇÇ ÁöÇý¼ÀÇ °¡¸£Ä§¿¡¼ À¯·¡ÇÑ °ÍÀ¸·Î, ÀÌÅ©³ªÅæÀÇ
¾ÆÅæ ±³¸®¿¡ ÀÇÇØ ¼öÁ¤µÇ°í, ÀÌ À§¿¡ ¿¤ ¿¤¸®¿æÀÇ °³³ä¿¡ ´ã±ä ¸á±â¼¼µ¦ÀÇ °¡¸£Ä§¿¡ ¿µÇâÀ» ¹Þ¾Ò´Ù. ±×·¯³ª ¿¤ »þ´ÙÀÌÀÇ
°³³äÀÌ È÷ºê¸®ÀεéÀÇ Áö¼º¿¡ ½º¸çµé¸é¼ »ç¸·ÀÇ ¾ß¿þ ½Å¾ÓÀ¸·Î ¿ÏÀüÈ÷ ¹°µé°Ô µÇ¾ú´Ù.
| 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. | |
96:1.6 ÀÌ ½Ã´ëÀÇ
Á¾±³¿¡¼ Áö¹èÇß´ø °³³ä ÁßÀÇ Çϳª´Â ÀÌÁýÆ®ÀÎÀÌ °¡Á³´ø ½Å¼ºÇÑ ¼·¸® °³³ä, °ð ¹°ÁúÀû ¹ø¿µÀº ¿¤ »þ´ÙÀ̸¦ ¼¶±â´Â °Í¿¡
´ëÇÑ º¸»óÀ̶ó´Â °¡¸£Ä§À̾ú´Ù.
| One of the
dominant ideas of the religion of this era was the Egyptian concept
of divine Providence, the teaching that material prosperity was
a reward for serving El Shaddai. | |
4. ¿¤. ¿ë¾îÀÇ È¥¶õ°ú
°³³äÀÇ ¸ðÈ£ÇÔ ¼Ó¿¡¼, ¸¹Àº °æ°ÇÇÑ ½ÅÀÚµéÀº ÁøÈÇÏ´Â ½Å¼ºÇÑ »ç»óµéÀ» ¸ðµÎ ¼þ¹èÇϱâ À§ÇØ Áø½ÉÀ¸·Î ³ë·ÂÇß°í, ÀÌ·¸°Ô
ÇÕ¼ºµÈ ½Å(Deity)À» ¿¤À̶ó°í ºÎ¸£´Â °ü½ÀÀÌ ÀÚ¶ó³µ´Ù. ±×¸®°í ÀÌ ¿ë¾î´Â ¿©ÀüÈ÷ ´Ù¸¥ º£µÎÀÎ ÀÚ¿¬ÀÇ ½Åµé(gods)À»
Æ÷ÇÔÇß´Ù.
| 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. ¿¤·ÎÈû. Å°½¬¿Í
¿ì¸£¿¡´Â ¾Æ´ã°ú ¸áÅ°¼¼µ¦ÀÇ ÀüÅëÀ» ¹ÙÅÁÀ¸·Î »ïÀÎÀÏü Çϳª´Ô °³³äÀ» °¡¸£Ä£ ¼ö¸Þ¸£-°¥´ë¾ÆÀÎ Áý´ÜÀÌ ¿À·§µ¿¾È Á¸¼ÓÇß´Ù.
ÀÌ ±³¸®´Â ÀÌÁýÆ®·Î ¿Å°ÜÁ³°í, °Å±â¼ ÀÌ »ïÀ§ÀÏü´Â ¿¤·ÎÈûÀ̶ó´Â À̸§À¸·Î, ¶Ç´Â ÇϳªÀÇ ¿¤·Î¾Æ·Î¼ ¼þ¹èµÇ¾ú´Ù. ÀÌÁýÆ®ÀÇ
öÇÐ Áý´Ü, ±×¸®°í È÷ºê¸® ÇÍÁÙÀ» °¡Áø, ÈÄÀÏ¿¡ ¾Ë·º»êµå¸®¾ÆÀÇ ¼±»ýµéÀº ¿©·¯ ½ÅÀÇ ÀÌ·± ÅëÀϼºÀ» °¡¸£ÃÆ°í, ÀÌÁýÆ®¸¦
Å»ÃâÇÏ´ø ½ÃÀý¿¡ ¸ð¼¼ÀÇ Á¶¾ðÀÚµé Áß¿¡¼ ¸¹Àº »ç¶÷ÀÌ ÀÌ »ïÀ§ÀÏü¸¦ ¹Ï¾ú´Ù. ±×·¯³ª »ïÀÚ°¡ ÀÏü°¡ µÈ ¿¤·ÎÈû °³³äÀº
±×µéÀÌ ¹Ùºô·Î´Ï¾ÆÀÎÀÇ Á¤Ä¡Àû ¿µÇ⠹ؿ¡ µé¾î¿À±â Àü±îÁö´Â È÷ºê¸® ½ÅÇÐÀÇ ½ÇÁúÀûÀÎ ºÎºÐÀÌ µÇÁö ¸øÇß´Ù.
| 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. Àâ´ÙÇÑ À̸§.
¼À Á¾Á·Àº ±×µéÀÇ ½Å(Deity) À̸§À» ÀÔ¿¡ ¿Ã¸®±â ²¨·ÁÇß°í, ±×·¡¼ ±×µéÀº ¶§¶§·Î ´ÙÀ½°ú °°Àº ¸¹Àº ȣĪÀ» »ç¿ëÇß´Ù:
Çϳª´ÔÀÇ ¿µ, ÁÖ(Lord), ÁÖ(ñ«)ÀÇ Ãµ»ç, Àü´ÉÀÚ, °Å·èÇϽŠºÐ, ÃÖ°íÀÚ, ¾Æµµ³ªÀÌ, ¿¾ÀûºÎÅÍ ´Ã °è½Å ÀÌ,
À̽º¶ó¿¤ÀÇ ÁÖ(ñ«) Çϳª´Ô, Çϴðú ¶¥ÀÇ Ã¢Á¶ÀÚ, Å°¸®¿À½º, ¾ß, ¸¸±ºÀÇ ÁÖ(ñ«), ÇÏ´ÃÀÇ ¾Æ¹öÁöÀÌ´Ù.
| Sundry names.
The Semites disliked to speak the name of their Deity, and they
therefore resorted to numerous appellations from time to time, such
as: The Spirit of God, The Lord, The Angel of the Lord, The Almighty,
The Holy One, The Most High, Adonai, The Ancient of Days, The Lord
God of Israel, The Creator of Heaven and Earth, Kyrios, Jah, The
Lord of Hosts, and The Father in Heaven. | |
96:1.10 ¿©È£¿Í´Â
È÷ºê¸®ÀÎÀÇ ¿À·£ üÇè¿¡¼ ¸¶Ä§³» ÁøÈÇÑ, ¿Ï¼ºµÈ ¾ß¿þ °³³äÀ» ³ªÅ¸³»±â À§ÇØ ÃÖ±Ù¿¡ »ç¿ëµÇ´Â ȣĪÀÌ´Ù. ±×·¯³ª ¿©È£¿ÍÀÇ
À̸§Àº ¿¹¼öÀÇ ½Ã´ë ÀÌÈÄ 1õ 5¹é ³âÀÌ Áö³ª¼ ¾²ÀÌ°Ô µÇ¾ú´Ù.
| Jehovah is
a term which in recent times has been employed to designate the
completed concept of Yahweh which finally evolved in the long Hebrew
experience. But the name Jehovah did not come into use until fifteen
hundred years after the times of Jesus. | |
96:1.11 ±â¿øÀü
¾à 2000³â±îÁö ½Ã³ªÀÌ »êÀº °£ÇæÀû È»ê È°µ¿ÀÌ ÀÖ¾ú°í, ÀÌ Áö¿ª¿¡¼ À̽º¶ó¿¤ »ç¶÷µéÀÌ ¸Ó¹«¸£´ø ½ÃÀý±îÁö, ¶§¶§·Î
ºÐÃâÀÌ ÀϾ±âµµ Çß´Ù. ÀÌ È»êÀÇ ºÐÃâ°ú °ü·ÃÇÏ¿© õµÕ Ä¡µí Æø¹ßÀÌ ÀÖ¾úÀ» ¶§ ºÒ°ú ¿¬±â´Â ¸ðµÎ, µÑ·¯½Ñ Áö¿ªÀÇ
º£µÎÀÎ Á¾Á·¿¡°Ô ±íÀº ÀλóÀ» ÁÖ°í °æ¿Ü°¨À» ÁÖ¾úÀ¸¸ç, ¾ß¿þ¸¦ Å©°Ô µÎ·Á¿öÇÏ°Ô ¸¸µé¾ú´Ù. ÀÌ È£·¾ »êÀÇ ¿µÀº ³ªÁß¿¡
È÷ºê¸®ÀÎ ¼À Á¾Á·ÀÇ ½Å(god)ÀÌ µÇ¾ú°í, ±×µéÀº °á±¹ ±× ½ÅÀÌ ¸ðµç ´Ù¸¥ ½Åµé º¸´Ù ÃÖ°í¶ó°í ¹Ï¾ú´Ù.
| 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. | |
96:1.12 °¡³ª¾È
Á¾Á·Àº ¿À·§µ¿¾È ¾ß¿þ¸¦ ¼¶°å°í, ºñ·Ï ÄË Á¾Á·¿¡¼ ¸¹Àº »ç¶÷ÀÌ »ì·½ Á¾±³ÀÇ ÃÊ¿ù½Å ¿¤ ¿¤¸®¿æÀ» ¾ó¸¶Å ¹Ï¾ú¾îµµ, °¡³ª¾È
Á¾Á·ÀÇ ´ë´Ù¼ö´Â Àû´çÈ÷ ¿¾ ºÎÁ· ½ÅµéÀÇ ¼þ¹è¸¦ °í¼öÇÏ¿´´Ù. ±×µéÀº Ç༺°ú Ç༺ »çÀÌ´Â ¸»ÇÒ °Íµµ ¾ø°í, ÇÑ ±¹Á¦ÀûÀÎ
½Å °¡¿îµ¥ ÀÖ´Â ±×µéÀÇ ±¹°¡ÀÇ ½ÅÀ» ¾Æ¿¹ ¹ö¸± Àǻ簡 ¾ø¾ú´Ù. ±×µéÀº ¿ìÁÖ-½Å¿¡ ´ëÇØ »ý°¢ÀÌ ¹ÌÄ¡Áö ¾Ê¾Ò°í, µû¶ó¼
ÀÌ ºÎÁ·µéÀº ¾ß¿þ¿Í ½Ã³ªÀÌ È»êÀÇ ¿µ¿¡ ´ëÇÑ º£µÎÀÎ ¸ñÀÚµéÀÇ °³³äÀ» »ó¡ÇÏ´Â ±Ý¤ýÀº ¼Û¾ÆÁö¸¦ Æ÷ÇÔÇÑ, ±×µéÀÇ ºÎÁ·
½Åµé(deities)À» °è¼Ó ¼þ¹èÇß´Ù.
| 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 ½Ã¸®¾ÆÀεéÀº
±×µéÀÇ ½Åµé(gods)À» ¼¶±â¸é¼ ¶ÇÇÑ È÷ºê¸®ÀÎÀÇ ¾ß¿þ¸¦ ¹Ï¾ú´Âµ¥, ±×µéÀÇ ¼±ÁöÀÚµéÀÌ ½Ã¸®¾ÆÀÇ ¿Õ¿¡°Ô ÀÌ·¸°Ô ¸»Çß±â
¶§¹®ÀÌ´Ù: ¡°±×µéÀÇ ½ÅµéÀº »êÀÇ ½ÅµéÀÌ´Ù; ±×·¯¹Ç·Î ±×µéÀÌ ¿ì¸®º¸´Ù °ÇÏ´Ù; ¿ì¸®´Â Æò¾ß¿¡¼ ±×µé°ú ½Î¿ìÀÚ. ±×¸®Çϸé
ºÐ¸íÈ÷ ¿ì¸®°¡ ±×µéº¸´Ù °ÇÒ °ÍÀÌ´Ù.¡±
| 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." | |
96:1.14 Àΰ£ÀÌ
¹®È¸¦ ¹ßÀü½Ãų¼ö·Ï, ÀÛÀº ½Åµé(gods)Àº ÃÖ°íÀÇ ½Å(deity)¿¡°Ô Á¾¼ÓµÈ´Ù; À§´ëÇÑ Á¶ºê´Â[1] °Ü¿ì °¨Åº ¼Ò¸®·Î¼
³²¾Æ ÀÖ´Ù. ÀϽű³¸¦ ¹Ï´Â ÀÚµéÀº ±×µéÀÇ ÇÏ±Þ ½ÅÀ» ¿µ¤ý¾Ç¸¶¤ý¿î¸í, ³×·¹À̵å¤ý¿äÁ¤¤ýºê¶ó¿ì´Ï[2], ³ÀïÀ̤ý¹Ý½¬[3],
¾ÇÇÑ ´«À¸·Î¼ °£Á÷ÇÑ´Ù. È÷ºê¸®ÀÎÀº ÃÖ°í½Å±³¸¦ °ÅÃÆ°í, ¿À·§µ¿¾È ¾ß¿þ ¿Ü¿¡ ´Ù¸¥ ½ÅµéÀÌ Á¸ÀçÇÑ´Ù°í ¹Ï¾úÁö¸¸, ±×µéÀº
Á¡Á¡ ´õ ÀÌ ¿Ü±¹ ½ÅµéÀÌ ¾ß¿þ¿¡ Á¾¼ÓµÈ´Ù°í »ý°¢Çß´Ù. ±×µéÀº ¾Æ¸ð¸®ÀÎÀÇ ½Å Äɸð½ºÀÇ ½Çü¸¦ ÀÎÁ¤ÇßÁö¸¸, ±×°¡ ¾ß¿þ
¹Ø¿¡ ÀÖ´Ù°í ÁÖÀåÇß´Ù.
*°¢ÁÖ[1] Á¶ºê : ÁÖÇÇÅ͸¦ °¡¸®Å°°í, by Jove!Çϸé¼, ÀÌÅ©, ¾ÆÂ÷! ÇÏ´Â ¶æÀ¸·Î ¾²ÀδÙ. *°¢ÁÖ[2] ºê¶ó¿ì´Ï : ¹ã¿¡ ³ªÅ¸³ª ³²¸ô·¡ ÀÏÇØ Áشٰí ÇÏ´Â °¥»ö ¿äÁ¤(èíïñ). *°¢ÁÖ[3] ¹Ý½¬ : ¿ïÀ½¼Ò¸®·Î °¡Á·¿¡°Ô Á×À» »ç¶÷ÀÌ ÀÖÀ½À» ¾Ë¸°´Ù´Â ¾ÆÀÏ·£µå »ç¶÷ÀÇ ¿©ÀÚ À¯·É. | 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. | |
96:1.15 ¾ß¿þ
»ç»óÀº Çϳª´Ô¿¡ °üÇÑ ÇÊ»çÀÚÀÇ ¸ðµç ÀÌ·Ð °¡¿îµ¥ °¡Àå ±¤¹üÀ§ÇÏ°Ô ¹ßÀüÇÏ¿´´Ù. ±× Á¡ÁøÀû ÁøÈ´Â ¿ÀÁ÷ ¾Æ½Ã¾Æ¿¡¼ ÀÖ¾ú´ø
ºÎó °³³äÀÇ º¯È¿Í ºñ±³ÇÒ ¼ö Àִµ¥, ÀÌ°ÍÀº ¾ß¿þ °³³äÀÌ ¸¶Áö¸·¿¡ ¿ìÁÖÀÇ ¾Æ¹öÁö °³³äÀ¸·Î ÀεµÇÑ °Í °°ÀÌ, ³¡¿¡´Â
¿ìÁÖ Àý´ëÀÚ °³³äÀ¸·Î À̲ø¾ú´Ù. ±×·¯³ª ÇÑ ¿ª»çÀû »ç½ÇÀÇ ¹®Á¦¿¡¼, À¯´ëÀÎÀÌ ÀÌ·¸°Ô È£·¾ »êÀÇ ºÎÁ· ½Å(god)À¸·ÎºÎÅÍ
ÈÄÀÏ¿¡ ÀÚ¾Ö·Ó°í ÀÚºñ·Î¿î âÁ¶ÀÚÀÎ ¾Æ¹öÁö¿¡ À̸£±â±îÁö ½Å(Deity)À» º¸´Â °üÁ¡À» ¹Ù²Ù¾úÁö¸¸, ±×ÀÇ À̸§À» ¹Ù²ÙÁö´Â
¾Ê¾Ò´Ù; ±×µéÀº °è¼ÓÇÏ¿© ³»³», ÀÌ ÁøÈÇÏ´Â ½Å(Deity) °³³äÀ» ¾ß¿þ¶ó°í ºÒ·¶´Ù.
| The idea of
Yahweh has undergone the most extensive development of all the mortal
theories of God. Its progressive evolution can only be compared
with the metamorphosis of the Buddha concept in Asia, which in the
end led to the concept of the Universal Absolute even as the Yahweh
concept finally led to the idea of the Universal Father. But as
a matter of historic fact, it should be understood that, while the
Jews thus changed their views of Deity from the tribal god of Mount
Horeb to the loving and merciful Creator Father of later times,
they did not change his name; they continued all the way along to
call this evolving concept of Deity, Yahweh. |
96:2.1 µ¿¹æÀÇ ¼À Á¾Á·Àº Àß Á¶Á÷µÇ°í ÈƷùÞÀº,
¸» Ÿ´Â »ç¶÷µéÀ̾ú°í, ºñ¿ÁÇÑ ÃÊ»ý´ÞÀÇ[4] µ¿ºÎ Áö¿ª¿¡ Ãĵé¾î°¡¼, °Å±â¼ ¹Ùºô·Î´Ï¾ÆÀΰú ÇÔ²² ¹¶ÃÆ´Ù. ¿ì¸£
°¡±îÀ̼ °¥´ë¾ÆÀÎÀº µ¿ÂÊ ¼À Á¾Á· °¡¿îµ¥ °¡Àå Áøº¸ÇÑ Æí¿¡ ¼ÓÇß´Ù. Æä´ÏÅ°¾ÆÀÎÀº ÁöÁßÇØÀÇ ¹Ù´å°¡¸¦ µû¶ó¼ ÆÈ·¹½ºÅ¸ÀÎÀÇ
¼ºÎ Áö¿ªÀ» Â÷ÁöÇß´ø È¥ÇÕµÈ ¼À Á· Áý´Ü, ¿ì¼öÇÏ°í Á¶Á÷ÀÌ Àß µÈ Áý´ÜÀ̾ú´Ù. Á¾Á· ¸é¿¡¼ ¼À Á¾Á·Àº À¯¶õ½Ã¾Æ
¹ÎÁ·µé °¡¿îµ¥ °¡Àå ¸¹ÀÌ È¥ÇÕµÈ Ãà¿¡ ¼ÓÇß°í, ¾ÆÈ© ¼¼°è ¹ÎÁ· °¡¿îµ¥ °ÅÀÇ ¸ðµÎ·ÎºÎÅÍ ¾òÀº À¯Àü ¿ä¼Ò¸¦ Æ÷ÇÔÇÏ¿´´Ù. | 2. The Semitic Peoples The Semites of the East were well-organized and well-led horsemen who invaded the eastern regions of the fertile crescent and there united with the Babylonians. The Chaldeans near Ur were among the most advanced of the eastern Semites. The Phoenicians were a superior and well-organized group of mixed Semites who held the western section of Palestine, along the Mediterranean coast. Racially the Semites were among the most blended of Urantia peoples, containing hereditary factors from almost all of the nine world races. | |
96:2.2 ¾Æ¶óºñ¾ÆÀÇ
¼À Á¾Á·Àº °ÅµìÇؼ ºÏÂÊ¿¡ ¾à¼ÓÀÇ ¶¥, ¡°Á¥°ú ²ÜÀÌ È帣´Â¡± ¶¥À¸·Î ½Î¿ì¸é¼ µé¾î°¬Áö¸¸, ´õ Á¶Á÷ÀÌ Àß µÇ¾î ÀÖ°í
³ôÀÌ ¹®¸íÈµÈ ºÏÂÊÀÇ ¼À Á¾Á·°ú Èý Á¾Á·¿¡°Ô ¹ø¹øÀÌ ¹Ð·Á³µ´Ù. ³ªÁß¿¡, µå¹°°Ô ½ÉÇÑ ±â±ÙÀÌ ÀÖ´Â µ¿¾È¿¡, ¹æ¶ûÇÏ´Â
ÀÌ º£µÎÀÎ Á¾Á·Àº ÀÌÁýÆ®ÀÇ °ø°ø»ç¾÷¿¡ °è¾à ³ëµ¿Àڷμ Å« ¶¼¸¦ Áö¾î ÀÌÁýÆ®·Î µé¾î°¬°í, ³ªÀÏ ° À¯¿ª¿¡¼ Æò¹üÈ÷ Áþ¹âÈù
ÀϲÛÀ¸·Î¼ ³¯¸¶´Ù Èûµç ³ëµ¿¿¡ Á¾ÀÌ µÇ´Â, ¾²¶ó¸° üÇèÀ» °Þ´Â ½Å¼¼°¡ µÇ¾úÀ» »ÓÀÌ´Ù.
| 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. | |
96:2.3 ¸¶Å°º¥Å¸
¸á±â¼¼µ¦°ú ¾Æºê¶óÇÔ ½Ã´ë¿¡ À̸£·¯¼¾ß ¼À Á¾Á·ÀÇ Æ¯Á¤ ÁöÆÄ°¡ Á¾±³Àû ¹ÏÀ½ ¶§¹®¿¡, À̽º¶ó¿¤ÀÇ ÀÚ³à·Î ºÒ¸®°Ô µÇ¾ú°í,
ÀÌÈÄ È÷ºê¸®ÀÎ, À¯´ëÀÎ, ±×¸®°í ¡°¼±ÅÃµÈ ¹ÎÁ·¡±À¸·Î ºÒ¸®°Ô µÇ¾ú´Ù. ¾Æºê¶óÇÔÀº ¸ðµç È÷ºê¸®Àο¡°Ô Á¾Á·ÀÇ Á¶»óÀÌ ¾Æ´Ï¾ú°í,
ÀÌÁýÆ®¿¡¼ Æ÷·Î·Î ÀâÇô ÀÖ´ø ¸ðµç º£µÎÀÎ ¼À Á¾Á·ÀÇ Á¶»óµµ ¾Æ´Ï¾ú´Ù. »ç½Ç ±×ÀÇ ÀÚ¼ÕÀº ÀÌÁýÆ®¿¡¼ ¿Ã¶ó¿Í ÈÄ´ë À¯´ëÀÎÀÇ
Áß½ÉÀ» ÀÌ·ç¾úÁö¸¸, À̽º¶ó¿¤ ÀÚ¼ÕÀÇ ´ë´Ù¼ö´Â ÀÌÁýÆ®¿¡ ü·ùÇÑ ÀûÀÌ ¾ø¾ú´Ù. ±×µéÀº ´ÜÁö ¾Æºê¶óÇÔ°ú ±×µéÀÇ ¼À Á¾Á·µéÀÌ
¾Æ¶óºñ¾Æ ºÏºÎ¸¦ ¿©ÇàÇÏ¸é¼ ¸ð¼¼ÀÇ ÁöÈÖ¸¦ µû¸£±â·Î °áÁ¤ÇÑ °°Àº À¯¸ñ¹Î¿¡ ºÒ°úÇß´Ù.
| It was only
after the days of Machiventa Melchizedek and Abraham that certain
tribes of Semites, because of their peculiar religious beliefs,
were called the children of Israel and later on Hebrews, Jews, and
the "chosen people." Abraham was not the racial father
of all the Hebrews; he was not even the progenitor of all the Bedouin
Semites who were held captive in Egypt. True, his offspring, coming
up out of Egypt, did form the nucleus of the later Jewish people,
but the vast majority of the men and women who became incorporated
into the clans of Israel had never sojourned in Egypt. They were
merely fellow nomads who chose to follow the leadership of Moses
as the children of Abraham and their Semite associates from Egypt
journeyed through northern Arabia. | |
96:2.4 ¿¤ ¿¤¸®¿æ,
°¡Àå ³ôÀ¸½Å ºÐ, ¹ÏÀ½À» ÅëÇÑ ½ÅÀÇ ÀºÃÑÀÇ ¾ð¾à¿¡ °üÇÑ ¸áÅ°¼¼µ¦ÀÇ °¡¸£Ä§Àº °ð È÷ºê¸® ¹ÎÁ·À» Çü¼ºÇÑ ¼ÀÁ·ÀÇ ÀÌÁýÆ®
³ë¿¹ ½Ã´ë¿¡ ´ëºÎºÐ ÀØÇôÁ³´Ù. ±×·¯³ª ÀÌ Æ÷·Î ±â°£ µ¿¾È ÀÌ ¾Æ¶óºñ¾Æ À¯¸ñ¹ÎµéÀº ¾ß¿þ¸¦ ±×µéÀÇ Á¾Á· ½ÅÀ¸·Î ¿©°å´ø
ÀüÅëÀûÀÎ ¹ÏÀ½À» À¯ÁöÇß´Ù.
| The Melchizedek
teaching concerning El Elyon, the Most High, and the covenant of
divine favor through faith, had been largely forgotten by the time
of the Egyptian enslavement of the Semite peoples who were shortly
to form the Hebrew nation. But throughout this period of captivity
these Arabian nomads maintained a lingering traditional belief in
Yahweh as their racial deity. | |
96:2.5 ¾ß¿þ´Â
1¹éÀÌ ³Ñ´Â ¾Æ¶óºñ¾Æ ºÎÁ·µé¿¡ ÀÇÇØ ¼þ¹èµÇ¾ú°í, È÷ºê¸®¿Í ÀÌÁýÆ®ÀÇ È¥ÇÕµÈ ÇÍÁÙÀ» Æ÷ÇÔÇÏ¿©, ÀÌÁýÆ®ÀÇ Áö½Ä °è±Þ »çÀÌ¿¡¼
Áö¼ÓÇÏ´ø ¸á±â¼¼µ¦ÀÇ ¿¤ ¿¤¸®¿æ °³³ä¿¡ ¹°µç °ÍÀ» Á¦¿ÜÇÏ°í, È÷ºê¸® Æ÷·Î ³ë¿¹µéÀÇ °è±Þ°ú ±×µéÀÌ °¡Á³´ø ¿À·¡µÈ Á¾±³
¸¶¹ý°ú Èñ»ý¹°À» ¹ÙÄ¡´ø ¿¾ ¾ß¿þ ÀǽÄÇàÀ§ÀÇ ¼öÁ¤ÆÇÀ̾ú´Ù.
| 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. |
96:3.1 ÃÖ»ó âÁ¶ÀÚ(a Supreme Creator)¿¡ °üÇÑ È÷ºê¸®ÀÎÀÇ °³³ä°ú ÀÌ»óÀÇ ÁøÈ°¡ ½ÃÀÛµÈ °ÍÀº ±× À§´ëÇÑ ÁöµµÀÚÀÌÀÚ ¼±»ýÀÌÀÚ Á¶Á÷ÀÚÀÎ ¸ð¼¼ ¹Ø¿¡¼, ¼À Á¾Á·ÀÌ ÀÌÁýÆ®¸¦ ¶°³ ±×¶§·Î °Å½½·¯ ¿Ã¶ó°£´Ù. ±×ÀÇ ¾î¸Ó´Ï´Â ÀÌÁýÆ®ÀÇ ¿ÕÁ·¿¡ ¼ÓÇß°í, ¾Æ¹öÁö´Â Á¤ºÎ¿Í º£µÎÀÎ Æ÷·Îµé »çÀÌ¿¡ ¼À Á¾Á·ÀÇ ¿¬¶ô Àå±³¿´´Ù. ÀÌó·³ ¸ð¼¼´Â ¿ì¼öÇÑ Á¾Á· ±Ù¿ø¿¡¼ ³»·Á¿Â ÀÚÁúÀ» °¡Áö°í ÀÖ¾ú´Ù; ±×ÀÇ Á¶»óÀº ³Ê¹« ¸¹ÀÌ ¼¯¿©¼ ±×¸¦ ¾î´À ÇÑ Á¾Á· Áý´ÜÀ¸·Î ºÐ·ùÇϱâ Èûµé´Ù. ±×°¡ ÀÌ·¸°Ô ¼¯ÀÎ ºÎ·ù°¡ ¾Æ´Ï¾ú´Ù¸é, ±Ã±Ø¿¡ ±×ÀÇ ÁöÈÖ ÇÏ¿¡ ÀÌÁýÆ®¿¡¼ ¾Æ¶óºñ¾Æ »ç¸·±îÁö ´Þ¾Æ³ º£µÎÀÎ ¼À Á¾Á·°ú, ¸¶Ä§³» ¿¬°üµÇ°Ô µÈ ´Ù¾çÇÑ ¹«¸®µéÀ» °ü¸®ÇÒ ¼ö ÀÖ¾ú´ø ºñ¹üÇÑ Àç´É°ú ÀûÀÀ·ÂÀ» °áÄÚ º¸¿©ÁÖÁö ¸øÇßÀ» °ÍÀÌ´Ù. | 3. The Matchless Moses The beginning of the evolution of the Hebraic concepts and ideals of a Supreme Creator dates from the departure of the Semites from Egypt under that great leader, teacher, and organizer, Moses. His mother was of the royal family of Egypt; his father was a Semitic liaison officer between the government and the Bedouin captives. Moses thus possessed qualities derived from superior racial sources; his ancestry was so highly blended that it is impossible to classify him in any one racial group. Had he not been of this mixed type, he would never have displayed that unusual versatility and adaptability which enabled him to manage the diversified horde which eventually became associated with those Bedouin Semites who fled from Egypt to the Arabian desert under his leadership. | |
96:3.2 ³ªÀÏ ¿Õ±¹ÀÇ
¹®ÈÀÇ À¯È¤¿¡µµ ºÒ±¸ÇÏ°í, ¸ð¼¼´Â ±×ÀÇ ¾Æ¹öÁö ¹é¼ºµé°ú ¿î¸íÀ» °°ÀÌ Çϱ⸦ °áÁ¤Çß´Ù. À̶§ ÀÌ À§´ëÇÑ Á¶Á÷ÀÚ´Â ¾Æ¹öÁöÀÇ
¹ÎÁ·À» ±Ã±Ø¿¡ Çعæ½ÃÅ°·Á´Â °èȹÀ» ²Ù¹Ì°í ÀÖ¾ú´Âµ¥, ÀÌ º£µÎÀÎ Æ÷·ÎµéÀº µµÀúÈ÷ ±× À̸§¿¡ ¸¶¶¥ÇÑ Á¾±³°¡ ¾ø¾ú´Ù; ±×µéÀº
»ç½Ç»ó Çϳª´Ô¿¡ ´ëÇÑ ÁøÁ¤ÇÑ °³³äÀÌ °ÅÀÇ ¾ø¾ú°í, ¼¼»ó¿¡¼ Èñ¸Áµµ ¾ø¾ú´Ù.
| Despite the
enticements of the culture of the Nile kingdom, Moses elected to
cast his lot with the people of his father. At the time this great
organizer was formulating his plans for the eventual freeing of
his father's people, the Bedouin captives hardly had a religion
worthy of the name; they were virtually without a true concept of
God and without hope in the world. | |
96:3.3 ¾î¶² ÁöµµÀÚµµ
ÀÏÂïÀÌ À̺¸´Ù ´õ ¹ö¸²¹Þ°í Ç®ÀÌ ²ªÀÌ°í ±â°¡ Á×°í ¹«ÁöÇÑ Àΰ£ Áý´ÜÀ» °³ÇõÇÏ°í °Ý·ÁÇÏ´Â ÀÏ¿¡ °áÄÚ ¼ÕÀ» ´í ÀûÀÌ ¾ø¾ú´Ù.
±×·¯³ª ÀÌ ³ë¿¹µéÀº À¯Àü Ç÷Åë¿¡ ÀáÀÚ´Â ¹ßÀü °¡´É¼ºÀ» Áö³æ°í, ¹Ý¶õÀ» ÀÏÀ¸Å°°í ÀÚÀ¯¸¦ ¾òÀ¸·Á°í ÅõÀïÇÏ´Â ³¯¿¡ ´ëºñÇÏ¿©
À¯´ÉÇÑ Á¶Á÷ÀÚ ´Üü¸¦ ±¸¼ºÇÒ ¸¸Å ¸ð¼¼°¡ ÁöµµÇÑ, ±³À°¹ÞÀº ÁöµµÀÚµéÀÌ ÃæºÐÈ÷ ÀÖ¾ú´Ù. ÀÌ ¿ì¼öÇÑ »ç¶÷µéÀº ±× ¹ÎÁ·ÀÇ
ÅäÂø¹Î °¨µ¶Àڷμ °í¿ëµÇ¾î ÀÖ¾ú´Ù. ¸ð¼¼°¡ ÀÌÁýÆ®ÀÇ ÅëÄ¡Àڵ鿡°Ô ¿µÇâ·ÂÀÌ ÀÖ¾ú±â ¶§¹®¿¡ ±×µéÀº ¾ó¸¶Å ±³À°À» ¹Þ¾Ò´Ù.
| 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. | |
96:3.4 ¸ð¼¼´Â
µ¿Æ÷ ¼À Á¾Á·¿¡°Ô ÀÚÀ¯¸¦ ÁÖ±â À§Çؼ ¿Ü±³·Î Çù»óÇÏ·Á°í ¾Ö½è´Ù. ±×¿Í µ¿»ýÀº ÀÌÁýÆ® ¿Õ°ú ÇùÁ¤À» ¸Î¾ú°í, ±×¿¡ µû¸£¸é
±×µéÀº ¾Æ¶óºñ¾Æ »ç¸·À» ÇâÇؼ ³ªÀÏ ° À¯¿ªÀ» ÆòÈ·Ó°Ô ¶°³ªµµ·Ï Çã¶ôÀ» ¹Þ¾Ò´Ù. ÀÌÁýÆ®¿¡¼ ¿À·§µ¿¾È ¼ö°íÇÑ °Í¿¡ ´ëÇÑ
Ç¥½Ã·Î ±×µéÀº ¸¹Áö ¾ÊÀº µ·°ú ¹°°ÇÀ» ¹Þ±â·Î µÇ¾ú´Ù. È÷ºê¸®ÀÎ Æí¿¡¼´Â ÆĶó¿À¿Í Ä£¼± °ü°è¸¦ À¯ÁöÇÏ°í ÀÌÁýÆ®¿¡ ¸Â¼´Â
¾î¶² ¿¬¹æ¿¡µµ °¡ÀÔÇÏÁö ¾Ê±â·Î ÇùÁ¤À» ¸Î¾ú´Ù. ±×·¯³ª ±× ¿ÕÀº ³ªÁß¿¡ ÀÌ Á¶¾àÀ» ±ú´Â °ÍÀÌ ÁÁ´Ù°í º¸¾Ò°í, ±×ÀÇ °£Ã¸µéÀÌ
º£µÎÀÎ ³ë¿¹µé »çÀÌ¿¡¼ ºÒÃæÇÔÀ» ¹ß°ßÇß´Ù´Â Çΰ踦 ÀÌÀ¯·Î ³»¹Ð¾ú´Ù. ±×µéÀÌ ÀÌÁýÆ®¿¡ ¸Â¼¼ À¯¸ñ¹ÎÀ» Á¶Á÷ÇÏ·Á°í »ç¸·À¸·Î
°¥ ¸ñÀûÀ¸·Î ÀÚÀ¯¸¦ ã´Â´Ù°í ±×´Â ÁÖÀåÇß´Ù.
| 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. | |
96:3.5 ±×·¯³ª
¸ð¼¼´Â ³«½ÉÇÏÁö ¾Ê¾Ò´Ù; ±×´Â ¶§¸¦ ±â´Ù·È°í, 1³âÀÌ Ã¤ ¾È µÇ¾î ÀÌÁýÆ® ±º´ë´Â ³²ÂÊ¿¡¼ ¸®ºñ¾ÆÀÎÀÌ °·ÂÇÏ°Ô ¹Ð°í
µé¾î¿À°í, ºÏÂÊ¿¡¼ ±×¸®½º ÇرºÀÌ Ä§ÀÔÇÏ¿© µ¿½Ã¿¡ °ø°ÝÇÏ´Â µ¥ ÀúÇ×ÇÏ´À¶ó°í ³ÌÀÌ ºüÁ® ÀÖÀ» ¶§, ÀÌ ¿ë°¨ÇÑ Á¶Á÷ÀÚ´Â
È·ÁÇÑ ¾ß°£ µµÁÖ·Î µ¿Æ÷¸¦ À̲ø¾î ÀÌÁýÆ®¿¡¼ Å»Ãâ½ÃÄ×´Ù. ÀÚÀ¯¸¦ ÇâÇÑ ÀÌ µ¹ÁøÀº öÀúÈ÷ °èȹµÇ°í ´É¼÷ÇÏ°Ô ÁýÇàµÇ¾ú´Ù.
±×µéÀº ÆĶó¿À¿Í ÀÛÀº ¹«¸®ÀÇ ÀÌÁýÆ®ÀεéÀÌ ¿½ÉÈ÷ ÂÑ¾Æ ¿Ô´Âµ¥µµ ¼º°øÇß´Ù. À̵éÀº Çdz¹ÎÀÇ ¹æ¾î¿¡ ºÎµúÃÄ ¸ðµÎ ¾²·¯Á³°í
¸¹Àº Àü¸®Ç°À» ³²°Ü ÁÖ¾úÀ¸¸ç, ÀÌ ¸ðµÎ°¡ »ç¸·¿¡ ÀÖ´Â Á¶»óÀÇ ÁýÀ» ÇâÇؼ ÇàÁøÇÏ´Â µ¿¾È, µµ¸ÁÃÄ ÀüÁøÇÏ´Â ³ë¿¹ Áý´ÜÀÇ
¾àÅ»·Î ºÒ¾î³µ´Ù.
| But Moses was
not discouraged; he bided his time, and in less than a year, when
the Egyptian military forces were fully occupied in resisting the
simultaneous onslaughts of a strong Libyan thrust from the south
and a Greek naval invasion from the north, this intrepid organizer
led his compatriots out of Egypt in a spectacular night flight.
This dash for liberty was carefully planned and skillfully executed.
And they were successful, notwithstanding that they were hotly pursued
by Pharaoh and a small body of Egyptians, who all fell before the
fugitives' defense, yielding much booty, all of which was augmented
by the loot of the advancing host of escaping slaves as they marched
on toward their ancestral desert home. |
96:4.1 Áøȵǰí Çâ»óµÈ ¸ð¼¼ÀÇ °¡¸£Ä§Àº ¿Â ¼¼°èÀÇ °ÅÀÇ Àý¹Ý¿¡ ¿µÇâÀ» ¹ÌÃÆ°í, 20¼¼±â¿¡µµ ¾ÆÁ÷ ¿µÇâÀ» ¹ÌÄ£´Ù. ¸ð¼¼´Â ´õ Áøº¸µÈ ÀÌÁýÆ®ÀÇ Á¾±³ öÇÐÀ» ÀÌÇØÇß°í, ÇÑÆí º£µÎÀÎ ³ë¿¹µéÀº ±×·¯ÇÑ °¡¸£Ä§¿¡ °üÇÏ¿© °ÅÀÇ ¾Æ´Â °ÍÀÌ ¾ø¾úÁö¸¸, ±× ¼±Á¶µéÀº ¾ß¿þ¶ó°í ºÎ¸¥ È£·¾ »êÀÇ ½Å(god)À» °áÄÚ ¿ÏÀüÈ÷ ÀØÀº ÀûÀÌ ¾ø´Ù. | 4. The Proclamation of Yahweh 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. | |
96:4.2 ¸ð¼¼´Â
¾Æ¹öÁö¿Í ¾î¸Ó´Ï·ÎºÎÅÍ ¸¶Å°º¥Å¸ ¸á±â¼¼µ¦ÀÇ °¡¸£Ä§À» µéÀº ÀûÀÌ ÀÖ¾ú°í, ±×µéÀÇ °øÅëµÈ Á¾±³°üÀº ¿ÕÁ·ÀÇ ÇǸ¦ °¡Áø ¿©ÀÚ¿Í
Æ÷·Î°¡ µÈ ¹ÎÁ·ÀÇ ³²ÀÚ »çÀÌ¿¡ º¸±â µå¹® °áÇÕÀÌ ÀÌ·ç¾îÁø °ÍÀ» ¼³¸íÇÑ´Ù. ¸ð¼¼ÀÇ ÀåÀÎÀº ¿¤ ¿¤¸®¿æÀ» ¼¶±â´Â ÄË »ç¶÷À̾úÁö¸¸,
ÇعæÀÚÀÇ ºÎ¸ð´Â ¿¤ »þ´ÙÀ̸¦ ¹Ï¾ú´Ù. ÀÌó·³ ¸ð¼¼´Â ¿¤ »þ´ÙÀÌ ½ÅÀÚ·Î ±³À°À» ¹ÞÀº »ç¶÷À̾ú´Ù. ÀåÀÎÀÇ ¿µÇâÀ» ÅëÇؼ
±×´Â ¿¤ ¿¤¸®¿æ ½ÅÀÚ°¡ µÇ¾ú´Ù. È÷ºê¸®ÀÎÀÌ ÀÌÁýÆ®¿¡¼ Å»ÃâÇÑ µÚ¿¡ ½Ã³ªÀÌ »ê ±Ùó¿¡¼ ¾ß¿µÇÒ ¶§°¡ µÇÀÚ, (¸ðµç ±×ÀÇ
¿¾ °³³äÀ¸·ÎºÎÅÍ) ±×´Â »õ·Ó°í È®´ëµÈ ½Å(Deity) °³³äÀ» Çü¼ºÇß°í, ÀÌ°ÍÀ» ÁöÇý·Ó°Ô ±×ÀÇ ¹ÎÁ·¿¡°Ô, È®´ëµÈ ¿¾
ºÎÁ· ½Å(god) ¾ß¿þ °³³äÀ¸·Î ¼±Æ÷Çϱâ·Î ÀÛÁ¤Çß´Ù.
| 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.
| |
96:4.3 ¸ð¼¼´Â
ÀÌ º£µÎÀÎ Á¾Á·¿¡°Ô ¿¤ ¿¤¸®¿æÀÇ °³³äÀ» °¡¸£Ä¡·Á°í ¾Ö½èÁö¸¸, ÀÌÁýÆ®¸¦ ¶°³ª±â Àü¿¡ ±×µéÀÌ °áÄÚ ÀÌ ±³¸®¸¦ ¿ÏÀüÈ÷ ÀÌÇØÇÏÁö
¸øÇÒ °ÍÀ̶ó°í È®½ÅÇÏ°Ô µÇ¾ú´Ù. ±×·¡¼ ±× ºÎÁ·ÀÌ ¼¶±â´Â »ç¸·ÀÇ ½Å(god)À» ÃßÁ¾ÀÚµéÀÇ À¯ÀÏÇÑ ½ÅÀ¸·Î¼ ÀýÃæÇؼ
äÅÃÇϱâ·Î ±×´Â »ý°¢ ³¡¿¡ °áÁ¤Çß´Ù. ¸ð¼¼´Â ´Ù¸¥ ¹ÎÁ·°ú ³ª¶ó°¡ ´Ù¸¥ ½ÅÀ» °¡Áö¸é ¾È µÈ´Ù°í ²¿Áý¾î °¡¸£Ä¡Áö ¾Ê¾ÒÁö¸¸,
¾ß¿þ°¡ ¸¸¹° À§¿¡ À¸¶äÀÌ°í, ƯÈ÷ È÷ºê¸®Àο¡°Ô ±×·¸´Ù°í È®°íÈ÷ ÁÖÀåÇß´Ù. ±×·¯³ª ¿¾ À̸§ ¾ß¿þÀÇ Å» ¹Ø¿¡¼, »õ·Ó°í
´õ ³ôÀº ½Å(Deity) °³³äÀ» ÀÌ ¹«ÁöÇÑ ³ë¿¹µé¿¡°Ô Á¦½ÃÇÏ·Á°í ¾Ö¾²´Â °ÅºÏÇÑ ¹®Á¦·Î ±×´Â ´Ã °ñÄ¡¸¦ ¾Î¾ÒÀ¸¸ç, ¾ðÁ¦³ª
º£µÎÀÎ ºÎÁ·µéÀÇ ±Ý ¼Û¾ÆÁö°¡ ÀÌ ¾ß¿þ¸¦ »ó¡Çß´Ù.
| Moses had
endeavored to teach these Bedouins the idea of El Elyon, but before
leaving Egypt, he had become convinced they would never fully comprehend
this doctrine. Therefore he deliberately determined upon the compromise
adoption of their tribal god of the desert as the one and only god
of his followers. Moses did not specifically teach that other peoples
and nations might not have other gods, but he did resolutely maintain
that Yahweh was over and above all, especially to the Hebrews. But
always was he plagued by the awkward predicament of trying to present
his new and higher idea of Deity to these ignorant slaves under
the guise of the ancient term Yahweh, which had always been symbolized
by the golden calf of the Bedouin tribes. | |
96:4.4 ¾ß¿þ°¡
´Þ¾Æ³ª´Â È÷ºê¸®ÀÎÀÇ ½Å(god)À̾ú´Ù´Â »ç½ÇÀº ¿Ö ±×µéÀÌ °Å·èÇÑ ½Ã³ªÀÌ »ê ¾Õ¿¡¼ ±×¸® ¿À·¡ ¸Ó¹°·¶´ÂÁö, ¿Ö °Å±â¼
±×µéÀÌ ½Ê°è¸íÀ» ¹Þ¾Ò´ÂÁö ¼³¸íÇϸç, ÀÌ°ÍÀ» ¸ð¼¼´Â È£·¾ »êÀÇ ½Å(god) ¾ß¿þÀÇ À̸§À¸·Î ¼±Æ÷ÇÏ¿´´Ù. ½Ã³ªÀÌ »ê ¾Õ¿¡¼
ÀÌ·¸°Ô ¿À·¡ ¸Ó¹«¸£´Â µ¿¾È, »õ·ÎÀÌ ÁøÈÇÏ´Â È÷ºê¸®ÀÎ ¿¹¹èÀÇ Á¾±³ ÀǽÄÀÌ ´õ¿í ´Ùµë¾îÁ³´Ù.
| The fact that
Yahweh was the god of the fleeing Hebrews explains why they tarried
so long before the holy mountain of Sinai, and why they there received
the ten commandments which Moses promulgated in the name of Yahweh,
the god of Horeb. During this lengthy sojourn before Sinai the religious
ceremonials of the newly evolving Hebrew worship were further perfected.
| |
96:4.5 ±×µéÀÌ
»ê¹Ø¿¡¼ °æ°ÇÇÑ ¸¶À½À¸·Î ¸Ó¹«¸£´ø ¼Â° ÁÖ¿¡ È£·¾ »êÀÌ »ç³³°Ô ºÐÃâÇÏÁö ¾Ê¾Ò´õ¶ó¸é, ¸ð¼¼´Â ¾ó¸¶Å Áøº¸µÈ ¿¹¹è ¿¹½ÄÀ»
È®¸³ÇÏ°í, 4ºÐÀÇ 1¼¼±â µ¿¾È ÃßÁ¾ÀÚµéÀ» ±×´ë·Î À¯ÁöÇÏ´Â µ¥ °áÄÚ ¼º°øÇÏÁö ¸øÇßÀ» µíÇÏ´Ù. ¡°¾ß¿þÀÇ »êÀº ºÒ ¼Ó¿¡
È۽ο´°í, È·ÎÀÇ ¿¬±âó·³ ¿¬±â°¡ ¶°¿À¸£°í »ê Àüü°¡ Å©°Ô ¶³¾ú´õ¶ó.[5]¡± ÀÌ ÃµÀçÁöº¯À» º¸°Ç´ë, ±×µéÀÇ Çϳª´ÔÀº
¡°¸·°ÇÏ°í ¹«¼¿ì¸ç, »ïÅ°´Â ºÒÀÌ¿ä, µÎ·Æ°í Àü´ÉÇÏ´Ù¡±ÇÏ´Â °¡¸£Ä§À» ¸ð¼¼°¡ µ¿Æ÷¿¡°Ô ¸í½ÉÇÏ°Ô ÇÒ ¼ö ÀÖ¾ú´ø °ÍÀº ³î¶øÁö
¾Ê´Ù.
*°¢ÁÖ[5] ¡°Àο뱸Àý¡± : ±¸¾à¼º°æ Ãâ¾Ö±Á±â 19Àå 18Àý | 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." | |
96:4.6 ¾ß¿þ´Â
À̽º¶ó¿¤ÀÇ ÁÖ Çϳª´ÔÀÌ°í, Çϳª´ÔÀÌ È÷ºê¸®ÀÎÀ» ¼±¹ÎÀ¸·Î °ñ¶ú´Ù°í ¸ð¼¼´Â ¼±Æ÷Çß´Ù. ±×´Â »õ·Î¿î ¹ÎÁ·À» ¼¼¿ì°í ÀÖ¾ú°í,
ÁöÇý·Ó°Ôµµ Á¾±³Àû °¡¸£Ä§À» ¹ÎÁ·ÀÇ °ÍÀ¸·Î ¸¸µé¾úÀ¸¸ç, ¾ß¿þ°¡ ¾öÇÑ °¨µ¶ÀÚ¿ä ¡°ÁúÅõÇÏ´Â Çϳª´Ô¡±À̶ó°í ÃßÁ¾Àڵ鿡°Ô ÀÏ·¯
ÁÖ¾ú´Ù. ±×·³¿¡µµ, ¾ß¿þ°¡ ¡°¸ðµç À°Ã¼ÀÇ ¿µÀÇ Çϳª´Ô¡±À̶ó°í °¡¸£ÃÆ°í, ¡°¿µ¿øÇÑ Çϳª´ÔÀº ³ÊÈñÀÇ ÇdzóÀ̸ç, ±× ¾Æ·¡¿¡
¿µ¿øÇÑ ÆÈÀÌ ÀÖµµ´Ù¡±ÇÏ°í ¸»ÇßÀ» ¶§, ¸ð¼¼´Â ±×µéÀÇ ½Å¼ºÇÑ °³³äÀ» È®´ëÇÏ·Á°í ¾Ö½è´Ù. ¸ð¼¼´Â ¾ß¿þ°¡ ¾ð¾àÀ» ÁöÅ°´Â
Çϳª´ÔÀ̶ó°í °¡¸£ÃÆ´Ù; ±×´Â ¡°³ÊÈñ¸¦ ¹ö¸®Áö ¾Ê°í, ³ÊÈñ¸¦ ¸ê¸Á½ÃÅ°°Å³ª ³ÊÈñ ¼±Á¶¿Í ÇÑ ¾à¼ÓÀ» ÀØÁö ¾ÊÀ» °ÍÀÌ´Ï,
ÀÌ´Â ÁÖ°¡ ³ÊÈñ¸¦ »ç¶ûÇÏ°í, ³ÊÈñ Á¶»óµé¿¡°Ô ÇÑ ¸Í¼¼¸¦ ÀØÁö ¾ÊÀ» °ÍÀÌ´Ù¡±¶ó°í ÇÏ¿´´Ù.
| 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
none the less he sought to enlarge their concept of divinity when
he taught them that Yahweh was the "God of the spirits of all
flesh," and when he said, "The eternal God is your refuge,
and underneath are the everlasting arms." Moses taught that
Yahweh was a covenant-keeping God; that he "will not forsake
you, neither destroy you, nor forget the covenant of your fathers
because the Lord loves you and will not forget the oath by which
he swore to your fathers." | |
96:4.7 ¸ð¼¼´Â
¾ß¿þ¸¦ "¸ðµç ¸é¿¡¼ Á˾ÇÀÌ ¾ø°í Á¤ÀÇ·Ó°í ÀÇ·Î¿î ½Å"À¸·Î Á¦½ÃÇÏ¸é¼ ±×¸¦ ÃÖ°íÀÇ Çϳª´ÔÀÇ À§¾ö±îÁö
²ø¾î¿Ã¸®±â À§ÇØ ¿µ¿õÀûÀÎ ³ë·ÂÀ» ±â¿ï¿´´Ù. ÀÌ·¯ÇÑ ³ôÀº °¡¸£Ä§¿¡µµ ºÒ±¸ÇÏ°í, ÃßÁ¾ÀÚµéÀÇ ÀÌÇØ·ÂÀÌ Á¦ÇÑµÈ °ÍÀº ½ÅÀ»
Àΰ£ ¸ð½ÀÀ» ÇÑ Á¸Àç·Î, ¼º³»°í, Áø³ëÇÏ°í, °¡È¤ÇÔÀ¸·Î ³¯¶Ù¸ç, ½ÉÁö¾î º¹¼ö½É¿¡ Â÷ ÀÖ°í, Àΰ£ÀÇ Çൿ¿¡ ½±°Ô ¿µÇâÀ»
¹Þ´Â´Ù°í ¸»Çϱâ À§ÇØ ±× Çʿ伺À» ¸¸µé¾ú´Ù.
| Moses made
a heroic effort to uplift Yahweh to the dignity of a supreme Deity
when he presented him as the "God of truth and without iniquity,
just and right in all his ways." And yet, despite this exalted
teaching, the limited understanding of his followers made it necessary
to speak of God as being in man's image, as being subject to fits
of anger, wrath, and severity, even that he was vengeful and easily
influenced by man's conduct. | |
96:4.8 ¸ð¼¼ÀÇ
°¡¸£Ä§ ¹Ø¿¡¼, ÀÌ ºÎÁ·ÀÇ ÀÚ¿¬½Å ¾ß¿þ´Â À̽º¶ó¿¤ÀÇ ÁÖ Çϳª´ÔÀÌ µÇ¾î ±¤¾ß¸¦ Áö³ª À¯¹èÁö±îÁö ±×µéÀ» µû¶ó°¬À¸¸ç, °Å±â¼
°ð ÁÖ Çϳª´ÔÀº ¸ðµç ¹ÎÁ·ÀÇ Çϳª´ÔÀ̶ó°í »ý°¢µÇ¾ú´Ù. ÈÄÀÏ¿¡ À¯´ëÀÎÀÌ ¹Ùºô·Ð¿¡¼ Á¾À¸·Î¼ Æ÷·Î »ýÈ°À» ÇÑ °ÍÀº, ¸¶Ä§³»
ÁøÈÇÏ´Â ¾ß¿þ °³³äÀ» Çعæ½ÃÄÑ ¸ðµç ¹ÎÁ·ÀÇ Çϳª´ÔÀÌ µÇ´Â ÀϽű³ÀÇ ¿ªÇÒÀ» ¸Ã°Ô µÇ¾ú´Ù.
| Under the teachings
of Moses this tribal nature god, Yahweh, became the Lord God of
Israel, who followed them through the wilderness and even into exile,
where he presently was conceived of as the God of all peoples. The
later captivity that enslaved the Jews in Babylon finally liberated
the evolving concept of Yahweh to assume the monotheistic role of
the God of all nations. | |
96:4.9 È÷ºê¸®ÀÎÀÇ
Á¾±³ ¿ª»ç¿¡¼ °¡Àå µ¶Æ¯ÇÏ°í ³î¶ó¿î ¸ð½ÀÀº È£·¾ »êÀÇ ¿ø½Ã ½ÅÀ¸·ÎºÎÅÍ, µÚÀÌÀº ¿µÀû ÁöµµÀÚµéÀÇ °¡¸£Ä§À» °ÅÃļ, µÎ
ÀÌ»ç¾ßÀÇ ½Å(Deity) ±³¸®¿¡ ¹¦»çµÈ ³ôÀº ¼öÁØÀ¸·Î ¹ßÀüÇϱâ±îÁö, ½Å °³³äÀÌ ÀÌ·¸°Ô °è¼Ó ÁøÈÇÑ °Í°ú °ü°èµÇ¸ç,
µÎ ÀÌ»ç¾ß´Â »ç¶ûÀÌ ³ÑÄ¡°í ÀÚºñ·Î¿î âÁ¶ÀÚ ¾Æ¹öÁö(Creator Father)¸¦ ¹¦»çÇÏ´Â ÈǸ¢ÇÑ °³³äÀ» ¼±Æ÷Çß´Ù.
| The most unique
and amazing feature of the religious history of the Hebrews concerns
this continuous evolution of the concept of Deity from the primitive
god of Mount Horeb up through the teachings of their successive
spiritual leaders to the high level of development depicted in the
Deity doctrines of the Isaiahs, who proclaimed that magnificent
concept of the loving and merciful Creator Father. |
96:5.1 ¸ð¼¼´Â ±º´ë ÁöµµÀÚ, »çȸ Á¶Á÷ÀÚ, Á¾±³ ¼±»ýÀÌ Æ¯º°È÷ ÅëÇÕµÈ »ç¶÷À̾ú´Ù. ±×´Â ¸¶Å°º¥Å¸¿Í ¿¹¼ö »çÀÌÀÇ ½ÃÀý¿¡, °³ÀÎÀ¸·Î¼ °¡Àå Áß¿äÇÑ ¼¼°èÀû ½º½ÂÀ̾ú´Ù. ¸ð¼¼´Â À̽º¶ó¿¤¿¡¼ ¸¹Àº °³Çõ Á¶Ä¡¸¦ µµÀÔÇÏ·Á°í ¾Ö½è´Âµ¥, ÀÌ¿¡ °üÇÏ¿©´Â ¾Æ¹« ±â·ÏÀÌ ¾ø´Ù. ±×ÀÇ ÇÑ Àΰ£ÀÇ »î¿¡¼, ¼ÒÀ§ È÷ºê¸®ÀεéÀÌ ³ë¿¹·ÎºÎÅÍ ÀÚÀ¯·Î¿öÁö°í, ¹æ¶ûÇÏ´Â ¹Ì°³ÇÑ ´Ù¹ÎÁ· Áý´ÜÀ» À̲ø¾úÀ¸¸ç, ÀÌÈÄ ±¹°¡ÀÇ Åº»ý°ú ¹ÎÁ·ÀÇ ¿µ¼Óȸ¦ À§ÇÑ ±âÃʸ¦ ´Û¾Ò´Ù. | 5. The Teachings of Moses 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. | |
96:5.2 ¸ð¼¼ÀÇ
À§´ëÇÑ ¾÷ÀûÀº È÷ºê¸®ÀεéÀÇ Ãâ¾Ö±Á ½Ã±â¿¡ ±ÛÀÚ°¡ ¾ø¾ú±â ¶§¹®¿¡ °ÅÀÇ ±â·ÏÀÌ ¾ø´Ù. ¸ð¼¼ÀÇ ½Ã´ë¿Í ÇàÀû¿¡ ´ëÇÑ ±â·ÏÀº
À§´ëÇÑ ÁöµµÀÚÀÇ Á×À½ ÀÌÈÄ 1,000³âµµ ´õ Áö³ª Á¸ÀçÇÏ´ø ÀüÅë¿¡¼ À¯·¡µÇ¾ú´Ù.
| There is so
little on record of the great work of Moses because the Hebrews
had no written language at the time of the exodus. The record of
the times and doings of Moses was derived from the traditions extant
more than one thousand years after the death of the great leader. | |
96:5.3 ¸ð¼¼°¡
ÀÌÁýÆ®Àΰú µÑ·¯½Ñ ·¹¹ÝÆ® ºÎÁ·ÀÇ Á¾±³µéº¸´Ù ¾Õ¼¼ ¸¹ÀÌ ÁøÇàÇÑ °ÍÀº ¸á±â¼¼µ¦ ½ÃÀýÀÇ ÄË Á¾Á·ÀÇ ÀüÅë ¶§¹®À̾ú´Ù. ¸¶Å°º¥Å¸°¡
¾Æºê¶óÇÔ, ±×¸®°í °°Àº ½Ã´ë¿¡ »ì´ø »ç¶÷µé¿¡°Ô °¡¸£Ä§À» ÁÖÁö ¾Ê¾Ò´õ¶ó¸é, È÷ºê¸®ÀÎÀº ÀÌÁýÆ®¿¡¼ Èñ¸Á ¾ø´Â ¾îµÒ ¼ÓÀ¸·Î
³ª¿ÔÀ» °ÍÀÌ´Ù. ¸ð¼¼¿Í ±×ÀÇ ÀåÀÎ ¿¹µå·Î´Â ¸á±â¼¼µ¦ ½ÃÀý¿¡ ÀÖ´ø ÀüÅëÀÇ ÀÜÀ縦 °ÅµÎ¾îµé¿´°í, ÀÌ °¡¸£Ä§Àº ÀÌÁýÆ®ÀÎÀÇ
Çй®°ú ÇÕÃļ, À̽º¶ó¿¤ÀÎÀÇ °³·®µÈ Á¾±³¿Í ÀǽÄÀ» ¸¸µéµµ·Ï ¸ð¼¼¸¦ ÀεµÇÏ¿´´Ù. ¸ð¼¼´Â Á¶Á÷ÇÏ´Â »ç¶÷À̾ú´Ù; ±×´Â ÀÌÁýÆ®¿Í
ÆÈ·¹½ºÅ¸ÀÎÀÇ Á¾±³¿Í dz½À¿¡¼ ÃÖ¼±À» ¼±ÅÃÇÏ¿´°í, ÀÌ·¯ÇÑ °ü½ÀµéÀ» ¸á±â¼¼µ¦ÀÇ °¡¸£Ä§¿¡¼ ³»·Á¿Â ÀüÅë°ú ¿¬ÇÕÇÏ¿©, È÷ºê¸®ÀÎÀÇ
¿¹¹è ÀÇ½Ä Ã¼°è¸¦ ¸¸µé¾ú´Ù.
| 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. | |
96:5.4 ¸ð¼¼´Â
¼·¸®¸¦ ¹Ï´Â »ç¶÷À̾ú´Ù; ±×´Â ÃÊÀÚ¿¬ÀÇ ÈûÀÌ ³ªÀÏ °°ú ÀÚ¿¬ÀÇ ´Ù¸¥ ¿ä¼ÒµéÀ» ÅëÁ¦ÇÑ´Ù´Â ÀÌÁýÆ®ÀÇ ±³¸®¿¡ È컶 Á¥°Ô
µÇ¾ú´Ù. ±×´Â Çϳª´Ô¿¡ °üÇÑ Å« ȯ»óÀ» °¡Á³°í, ¼Ó¼ÓµéÀÌ ÁøÁöÇÑ ¸¶À½À¸·Î ÀÌ·¸°Ô °¡¸£ÃÆ´Ù. È÷ºê¸®ÀÎÀÌ Çϳª´Ô²² º¹Á¾Çϸé,
¡°±×´Â ³ÊÈñ¸¦ »ç¶ûÇÏ°í º¹À» ÁÖ°í ¹ø¼ºÄÉ ÇÒ °ÍÀÌ´Ù. ±×´Â ³ÊÈñÀÇ ÅÂ¿Í ¶¥ÀÇ ¼Ò»ê¡ª¿Á¼ö¼ö¿Í Æ÷µµÁÖ, ±â¸§°ú ³ÊÈñ ¾ç
¶¼¡ª¸¦ Áõ½Ä½Ãų °ÍÀÌ´Ù. ³ÊÈñ¸¦ ¸ðµç ¹ÎÁ· À§¿¡ ¹ø¼ºÇÏ°Ô ÇÒ °ÍÀ̸ç, ÁÖ ³ÊÈñ Çϳª´ÔÀº ³ÊÈñ¿¡°Ô¼ ¸ðµç º´À» ¶°³ª°Ô
ÇÏ°í, ÀÌÁýÆ®ÀÇ ¾î¶² ³ª»Û º´µµ ³ÊÈñ¿¡°Ô ³»¸®Áö ¾ÊÀ» °ÍÀÌ´Ù.¡± ±×´Â ¶Ç ÀÌ·¸°Ô ¸»ÇÏ¿´´Ù: ¡°ÁÖ ³ÊÈñ Çϳª´ÔÀ» ±â¾ïÇ϶ó,
±×´Â ³ÊÈñ¿¡°Ô Àç¹°À» ¾òÀ» ¼ö ÀÖ´Â ´É·ÂÀ» ÁֽŠºÐÀ̽ôÙ.¡± ¡°¿©·¯ ¹ÎÁ·¿¡°Ô ºô·ÁÁ־, ³ÊÈñ´Â ºô¸®Áö ¾ÊÀ» °ÍÀÌ´Ù.
³ÊÈñ´Â ¿©·¯ ¹ÎÁ·À» ´Ù½º¸®µÇ, ±×µéÀº ³ÊÈñ¸¦ ´Ù½º¸®Áö ¸øÇÑ´Ù.¡±
| 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." | |
96:5.5 ±×·¯³ª
ÀÌ À§´ëÇÑ Àΰ£ ¸ð¼¼°¡ ¹«ÁöÇÏ°í ¹«½ÄÇÑ È÷ºê¸®ÀÎÀÌ ¾Ë¾Æµèµµ·Ï ±×ÀÇ µå³ôÀº ¿¤ ¿¤¸®¿æ, ÃÖ°íÀÚ °³³äÀ» ÀûÀÀÇÏ·Á°í ¾Ö¾²´Â
°ÍÀ» ±¸°æÇϱâ´Â ÂüÀ¸·Î µüÇß´Ù. ¸ð¿©µç ÁöµµÀڵ鿡°Ô ±×´Â ¿ì·Úó·³ ¼Ò¸®ÃÆ´Ù, ¡°ÁÖ ³ÊÈñ Çϳª´ÔÀº ÇÑ ºÐ Çϳª´ÔÀÌ¿ä,
±× ¿Ü¿¡ ¾Æ¹«µµ ¾ø´Ù.¡± ÇÑÆí È¥ÇÕµÈ ±ºÁß¿¡°Ô ¼±Æ÷Çß´Ù, ¡°¸ðµç ½Å °¡¿îµ¥ ´©°¡ ³ÊÈñÀÇ Çϳª´Ô°ú °°°Ú´À³Ä?¡± ¸ð¼¼´Â
¿ë°¨ÇÏ°Ô ÁÖ¹°°ú ¿ì»ó ¼þ¹è¿¡ ÀúÇ×ÇÏ´Â µ¥ ¾î´À Á¤µµ ¼º°øÇß°í, ÀÌ·¸°Ô ¼±¾ðÇß´Ù, ¡°È£·¾ »ê¿¡¼ ºÒ ÇÑ°¡¿îµ¥¼ ³ÊÈñ
Çϳª´ÔÀÌ ³ÊÈñ¿¡°Ô ¸»¾¸ÇϽŠ³¯, ³ÊÈñ´Â ¾î¶² ¸ð½Àµµ º¼ ¼ö ¾ø¾ú´Ù.¡± ±×´Â ¶ÇÇÑ ¾î¶² Á¾·ùÀÇ Çü»óÀ» ¸¸µå´Â °Íµµ ±ÝÇß´Ù.
| 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. | |
96:5.6 ¸ð¼¼´Â
¾ß¿þÀÇ ÀÚºñ¸¦ ¼±Æ÷ÇÏ´Â °Í¿¡ µÎ·Á¿òÀÌ ÀÖ¾ú°í, ¡°ÁÖ(Lord) ³ÊÈñ Çϳª´Ô(God)Àº °¡Àå ³ôÀº ½ÅÀ̸ç, °¡Àå ³ôÀº
ÁÖ, À§´ëÇÑ Çϳª´Ô, ¸·°ÇÏ°í ¹«¼¿î Çϳª´ÔÀ̸ç, »ç¶÷À» Áß½ÃÇÏÁö ¾ÊÀ¸½Å´Ù¡±ÇÏ°í ¸»Çϸé¼, Çϳª´ÔÀÇ °øÁ¤À» µÎ·Á¿öÇÏ¿©
±×ÀÇ ¹ÎÁ·ÀÌ °æ¿Ü°¨¿¡ ºüÁö°Ô ¸¸µé±â¸¦ ´õ ¼±È£Çß´Ù. ¶Ç ¡°³ÊÈñ°¡ º¹Á¾ÇÏÁö ¾ÊÀ» ¶§ ³ÊÈñ Çϳª´ÔÀº ³ÊÈñ¸¦ Á×ÀδÙ. ³ÊÈñ°¡
º¹Á¾ÇÒ ¶§ ±×´Â ³ÊÈñ¸¦ °íÄ¡°í »ý¸íÀ» ÁֽŴ١±ÇÏ°í ¼±Æ÷Çϸé¼, ±×´Â ³ÆøÇÑ ºÎÁ·µéÀ» ´Ù·ç·Á°í ¾Ö½è´Ù. ±×·¯³ª ¸ð¼¼´Â
ÀÌ ºÎÁ·µéÀÌ ¡°±×ÀÇ ¸ðµç °è¸íÀ» ÁöÅ°°í ¸ðµç °èÀ²¿¡ º¹Á¾Çϴ¡± Á¶°ÇÀ¸·Î ±×µéÀÌ Çϳª´ÔÀÌ ÅÃÇÑ ¹é¼ºÀÌ µÉ °ÍÀ̶ó°í ±×µé¿¡°Ô
°¡¸£ÃÆ´Ù.
| Moses feared
to proclaim the mercy of Yahweh, preferring to awe his people with
the fear of the justice of God, saying: "The Lord your God
is God of Gods, and Lord of Lords, a great God, a mighty and terrible
God, who regards not man." Again he sought to control the turbulent
clans when he declared that "your God kills when you disobey
him; he heals and gives life when you obey him." But Moses
taught these tribes that they would become the chosen people of
God only on condition that they "kept all his commandments
and obeyed all his statutes." | |
96:5.7 ÀÌ ¿¾
½ÃÀý¿¡ È÷ºê¸®ÀÎÀº Çϳª´ÔÀÇ ÀÚºñ·Î¿ò¿¡ ´ëÇÏ¿© °ÅÀÇ °¡¸£Ä§À» ¹ÞÁö ¾Ê¾Ò´Ù. ±×µéÀº ¡°Àü´ÉÀÚ, ÁÖ(ñ«)´Â ÀüÀïÇÏ´Â ºÐ,
ÀüÀïÀÇ Çϳª´Ô, ´É·Â ¾È¿¡¼ ¿µÈ·Ó°í, ±×ÀÇ ÀûµéÀ» °¡·ç·Î ¸¸µå½Ã´Â¡± Çϳª´Ô¿¡ ´ëÇÏ¿© ¹è¿ü´Ù. ¡°ÁÖ(ñ«) ³ÊÈñ Çϳª´ÔÀº
³ÊÈñ¸¦ ±¸¿øÇÏ·Á°í À帷 °¡¿îµ¥¼ °ÉÀ¸½Å´Ù.¡± À̽º¶ó¿¤ »ç¶÷µéÀº Çϳª´ÔÀÌ ±×µéÀ» »ç¶ûÇßÁö¸¸, ¶ÇÇÑ ¡°ÆĶó¿ÀÀÇ ¸¶À½À»
±»¾îÁö°Ô ¸¸µé°í,¡± ¡°±×µéÀÇ ÀûÀ» ÀúÁÖÇϴ¡± ºÐÀ̶ó°í »ý°¢Çß´Ù.
| 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." | |
96:5.8 ¸ð¼¼´Â
À̽º¶ó¿¤ÀÇ ¾Æµéµþ¿¡°Ô º¸ÆíÀûÀ̸ç ÀÎÀÚÇÑ ½ÅÀ» ¾óÇÍ º¸¿©ÁÖ¾úÁö¸¸, ´ëü·Î, ±×µéÀÇ ÀÏ»óÀû ¾ß¿þ °³³äÀº µÑ·¯½Ñ ¹ÎÁ·µéÀÇ
ºÎÁ· ½Åº¸´Ù °ÅÀÇ ³´Áö ¾ÊÀº Çϳª´Ô °³³äÀ̾ú´Ù. ±×µéÀÇ Çϳª´Ô °³³äÀº ¿ø½ÃÀûÀÌ°í Åõ¹ÚÇÏ°í, »ç¶÷°ú ºñ½ÁÇÏ¿´´Ù. ¸ð¼¼°¡
Á×¾úÀ» ¶§, ÀÌ º£µÎÀÎ ºÎÁ·µéÀº ¿¾³¯ È£·¾ »ê°ú »ç¸·ÀÇ ½ÅµéÀÇ °³³ä, ¾î´À Á¤µµ ¹Ì°³ÇÑ °³³äÀ¸·Î À绡¸® µÇµ¹¾Æ°¬´Ù.
¸ð¼¼°¡ ÁöµµÀڵ鿡°Ô À̵û±Ý Á¦½ÃÇÑ È¯»ó, È®´ëµÇ°í ´õ ¼þ°íÇÑ Çϳª´ÔÀÇ È¯»óÀº °ð ´«¾Õ¿¡¼ »ç¶óÁ³°í, ÇÑÆí ´ëºÎºÐÀÇ
»ç¶÷µéÀº ±×µéÀÇ ÁÖ¹°À̾ú´ø ±Ý¼Û¾ÆÁö ¼þ¹è·Î µ¹¾Æ¼¹´Âµ¥, ÀÌ°ÍÀº ÆÈ·¹½ºÅ¸ÀÎ ¸ñÀڵ鿡°Ô ¾ß¿þÀÇ »ó¡À̾ú´Ù.
| 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 ¸ð¼¼°¡
È÷ºê¸®ÀÎÀÇ ÁöÈÖ¸¦ ¿©È£¼ö¾Æ¿¡°Ô ³Ñ°åÀ» ¶§, ¸ð¼¼´Â ¾Æºê¶óÇÔ¤ý³ªÈ¦¤ý·ÔÀÇ °£Á¢ ÀÚ¼Õ, ±×¸®°í °ü°èµÈ ´Ù¸¥ ºÎÁ·µé ¾È¿¡¼
¸îõ ¸íÀ» ÀÌ¹Ì ¸ð¾Ò°í, ±×µéÀ» äÂïÁúÇÏ¿© ½º½º·Î ÁöÅÊÇÏ°í ¾î´À Á¤µµ ÀÚÄ¡ÇÏ¸ç ¸ñÀÚ »ýÈ°À» ÇÏ´Â Åõ»çµéÀÇ ¹ÎÁ·À¸·Î
¸¸µé¾ú´Ù.
| When Moses
turned over the command of the Hebrews to Joshua, he had already
gathered up thousands of the collateral descendants of Abraham,
Nahor, Lot, and other of the related tribes and had whipped them
into a self-sustaining and partially self-regulating nation of pastoral
warriors. |
96:7.1 Á·Àå°ú »çÁ¦µéÀÇ Áöµµ ¾Æ·¡ È÷ºê¸®ÀÎÀº ÆÈ·¹½ºÅ¸Àο¡¼ Çã¼úÇÏ°Ô ÀÚ¸®¸¦ Àâ¾Ò´Ù. ±×·¯³ª ±×µéÀº °ð, »ç¸·¿¡¼ °¡Á³´ø µÚ¶³¾îÁø ½Å¾ÓÀ¸·Î µµ·Î µ¹¾Æ°¬°í, ´ú Áøº¸µÈ °¡³ª¾ÈÀÇ Á¾±³ dz½À¿¡ ¿À¿°µÇ¾ú´Ù. ±×µéÀº ¿ì»ó ¼þ¹è¿¡ ºüÁö°í ¹æÁ¾ÇÏ°Ô µÇ¾ú°í, ±×µéÀÇ Çϳª´Ô °³³äÀº ¾î¶² »ì¾Æ³²Àº »ì·½ Áý´ÜÀÌ À¯ÁöÇß´ø, ÀÌÁýÆ®¿Í ¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÇ Çϳª´Ô °³³äº¸´Ù ÈξÀ ¹ØÀ¸·Î ¶³¾îÁ³À¸¸ç, ÀÌ°ÍÀº ½ÃÆíÀÇ ¾î´À ºÎºÐ°ú À̸¥¹Ù ¿é±â¿¡ ±â·ÏµÇ¾î ÀÖ´Ù. | 7. Psalms and the Book of Job 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. | |
96:7.2 ½ÃÆíÀº
20¸í ÀÌ»óÀÇ ÀúÀÚµéÀÌ ¾´ ÀÛÇ°ÀÌ´Ù. ¸¹Àº °ÍÀ» ÀÌÁýÆ®¿Í ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ ¼±»ýµéÀÌ ½è´Ù. ·¹¹ÝÆ®°¡ ÀÚ¿¬½ÅµéÀ» ¼þ¹èÇÏ´ø
ÀÌ ½ÃÀý¿¡, ¿¤ ¿¤¸®¿æ, ÃÖ°íÀÚ(Most High)°¡ ÃÖ°íÀÚ·Î ¹ÏÀº »ç¶÷µéÀÌ ¾ÆÁ÷µµ »ó´çÈ÷ ÀÖ¾ú´Ù.
| The Psalms
are the work of a score or more of authors; many were written by
Egyptian and Mesopotamian teachers. During these times when the
Levant worshiped nature gods, there were still a goodly number who
believed in the supremacy of El Elyon, the Most High. | |
96:7.3 ¾î¶² Á¾±³Àû
±â·ÏÀÇ ¼öÁýµµ ½ÃÆíó·³, Çϳª´ÔÀ» ¿¹¹èÇÏ°í °¨µ¿À» ÁÖ´Â Çϳª´Ô °³³äÀ» ±×·¸°Ô dzºÎÈ÷ Ç¥ÇöÇÏÁö ¸øÇß´Ù. ÀÌ ³î¶ó¿î ¿¹¹è
¹®ÇåÀÇ ¼öÁýÀ» ÈȾ¸é¼, ¾î¶² ´Ù¸¥ ´ÜÀÏ ¹®Áýµµ ±×·¸°Ô ±ä ¼¼¿ù¿¡ °ÉÃÄ ¾²ÀÌÁö ¾Ê¾ÒÀ½À» ±â¾ïÇϸé¼, Âù¼ÛÇÏ°í Âù¾çÇÏ´Â
µ¶¸³µÈ °¢ ³ë·¡ÀÇ ±Ù¿ø°ú ¿¬´ë¸¦ °í·ÁÇÒ ¼ö ÀÖ´Ù¸é ¹«Ã´ µµ¿òÀÌ µÉ °ÍÀÌ´Ù. ÀÌ ½ÃÆíÀº ·¹¹ÝÆ®¿¡ µÎ·ç, »ì·½ Á¾±³¸¦
¹Ï´ø »ç¶÷µéÀÌ Ç°¾ú´ø ´Ù¸¥ Çϳª´Ô °³³äÀ» ±â·ÏÇÑ °ÍÀ̸ç, ¾Æ¸Þ´Ï¸ðÇÇ¿Í ÀÌ»ç¾ß »çÀÌÀÇ ±â°£ Àüü¸¦ Æ÷ÇÔÇÑ´Ù. ½ÃÆí¿¡´Â
Åõ¹ÚÇÑ ºÎÁ· ½Å(deity)°³³äÀ¸·ÎºÎÅÍ ³ªÁß¿¡ È÷ºê¸®¼¿¡ ¾öû³ª°Ô È®´ëµÈ ÀÌ»ó¿¡ À̸£±â±îÁö ¿Â°® ´Ü°èÀÇ Çϳª´Ô °³³äÀÌ
¹¦»çµÇ¾úÀ¸¸ç, È÷ºê¸®¼¿¡´Â ¾ß¿þ°¡ »ç¶ûÀÌ °¡µæÇÑ ÅëÄ¡ÀÚÀ̸ç, ÀÚºñ·Î¿î ¾Æ¹öÁö·Î ¹¦»çµÈ´Ù.
| 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 ÀÌ·¸°Ô
º¼ ¶§, ÀÌ·¯ÇÑ Âù¼Û°¡ÀÇ ÁýÇÕÀº 20¼¼±â¿¡ À̸£±â±îÁö »ç¶÷ÀÌ ÀÏÂïÀÌ ¸ðÀº, °¡Àå ±ÍÁßÇÏ°í À¯ÀÍÇÑ ¿¹¹è °¨Á¤À» ¼öÁýÇÑ
°ÍÀÌ´Ù. ÀÌ Âù¼Û°¡Áý¿¡ ´ã±ä ¿¹¹èÇÏ´Â ¿µ(spirit)Àº ¼¼»óÀÇ ¸ðµç ´Ù¸¥ ½Å¼ºÇÑ Ã¥¿¡ ÀÖ´Â °ÍÀ» ¶Ù¾î³Ñ´Â´Ù.
| And when thus
regarded, this group of Psalms constitutes the most valuable and
helpful assortment of devotional sentiments ever assembled by man
up to the times of the twentieth century. The worshipful spirit
of this collection of hymns transcends that of all other sacred
books of the world. | |
96:7.5 ¿é±â¿¡
Á¦½ÃµÈ ¾ó·è´ú·èÇÑ ½Å(Deity)ÀÇ ±×¸²Àº °ÅÀÇ 3¹é ³â¿¡ °ÉÃļ, 20¸íÀÌ ³Ñ´Â ¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÇ Á¾±³ ½º½ÂµéÀÌ ÁöÀº
°ÍÀÌ´Ù. ÀÌ ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ ½Å¾ÓÀÇ ¼öÁý¿¡¼ ¹ß°ßµÇ´Â µå³ôÀº ½Å¼ºÇÑ °³³äÀ» ÀÐÀ» ¶§, ³ÊÈñ´Â ÆÈ·¹½ºÅ¸ÀÎÀÇ ¾îµÎ¿î ½ÃÀý,
°¥´ë¾Æ Áö¹æÀÇ ¿ì¸£ ±Ùó¿¡¼ ÁøÁ¤ÇÑ Çϳª´ÔÀÇ °³³äÀÌ ÃÖ¼±À¸·Î °£Á÷µÇ¾úÀ½À» ±ú´ÞÀ» °ÍÀÌ´Ù.
| The variegated
picture of Deity presented in the Book of Job was the product of
more than a score of Mesopotamian religious teachers extending over
a period of almost three hundred years. And when you read the lofty
concept of divinity found in this compilation of Mesopotamian beliefs,
you will recognize that it was in the neighborhood of Ur of Chaldea
that the idea of a real God was best preserved during the dark days
in Palestine. | |
96:7.6 ÆÈ·¹½ºÅ¸Àο¡¼
»ç¶÷µéÀÌ Çϳª´ÔÀÇ ÁöÇý¿Í ¸¸¹°¿¡ ħÅõÇÏ´Â º»ÁúÀ» ÈçÈ÷ ÆľÇÇßÁö¸¸, ±×ÀÇ »ç¶û°ú ÀÚºñ¸¦ ÆľÇÇÑ ÀûÀº µå¹°´Ù. ÀÌ ½ÃÀýÀÇ
¾ß¿þ´Â ¡°±×ÀÇ ÀûµéÀÇ È¥À» Áö¹èÇÏ·Á°í ¾Ç·ÉµéÀ» º¸³»¸ç,¡± ÀÚ±âÀÇ º¹Á¾ÇÏ´Â ¾ÆÀ̵éÀ» ¹ø¼ºÄÉ ÇÏ°í ÇÑÆí ¸ðµç ´Ù¸¥ »ç¶÷À»
ÀúÁÖÇÏ°í ±×µé¿¡°Ô ²ûÂïÇÑ ½ÉÆÇÀ» ³»¸°´Ù. ¡°±×´Â ±³È°ÇÑ ÀÚÀÇ °è±³¸¦ ÁÂÀý½ÃŲ´Ù; ÁöÇý·Ó´Ù ÇÏ´Â ÀÚ´Â ½º½º·Î ¸¸µç ¼ÓÀÓ¼ö¿¡
ºüÁø´Ù.¡±
| 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." | |
96:7.7 ¿ÀÁ÷ ¿ì¸£¿¡¼
Çϳª´ÔÀÇ ÀÚºñ¸¦ ¿ÜÄ¡´Â ÇÑ ¸ñ¼Ò¸®°¡ ÀϾ ¸»Çß´Ù. ¡°Çϳª´Ô²² ±âµµÇÒ °ÍÀÌ´Ï ±×¿¡°Ô ÀºÃÑÀ» ¾ò°í ±â»ÝÀ¸·Î ±×ÀÇ ¾ó±¼À»
º¼ °ÍÀÌ´Ù, ÀÌ´Â Çϳª´ÔÀÌ Àΰ£¿¡°Ô ½Å¼ºÇÑ ÀÇ(ëù)¸¦ ÁÖ½Ç °ÍÀÌ´Ù.¡± ÀÌ·¸°Ô ¿ì¸£¿¡¼´Â ¹ÏÀ½À¸·Î ±¸¿ø¹Þ°í, ½Å¼ºÇÑ
ÀºÇý¸¦ ¾ò´Â´Ù´Â °ÍÀÌ ÀüÆĵǾú´Ù: ¡°±×´Â ȸ°³ÇÏ´Â ÀÚ¿¡°Ô ÀºÇý¸¦ º£Ç®°í ¸»¾¸ÇϽŴÙ, ¡®³»°¡ ¸ö°ªÀ» ã¾ÒÀ¸´Ï, ±¸··À¸·Î
³»·Á°¡Áö ¸øÇÏ°Ô ±×¸¦ ±¸¿øÇϸ®¶ó¡¯ ´©±¸µçÁö ¡®³ª´Â Á˸¦ Áö¾ú°í ¿ÇÀº °ÍÀ» ¿Ö°îÇÏ¿´À¸¸ç, ±×°ÍÀÌ ³ª¸¦ ÀÌ·Ó°Ô ÇÏÁö ¾Ê¾Ò´Ù¡¯ÇÏ°í
¸»Çϸé, Çϳª´ÔÀº ±×ÀÇ È¥À» ±¸··¿¡¼ ±¸¿øÇÏ½Ç °ÍÀ̸ç, ±×´Â ºûÀ» º¸°Ô µÉ °ÍÀÌ´Ù.¡± ¸á±â¼¼µ¦ÀÇ ½ÃÀý ÀÌÈÄ·Î, ·¹¹ÝÆ®
¼¼°è´Â ¿ì¸£(Ur), Áï ÇѶ§ ¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÇ ¸áÅ°¼¼µ¦ °Å·ùÁö¿¡ ³²¾Æ ÀÖ´ø ¼±ÁöÀÚÀÌÀÚ »ì·½ ½ÅÀÚµéÀÇ »çÁ¦ÀÎ ¿¤¸®ÈÄ(Elihu)ÀÇ
ÀÌ Æ¯º°ÇÑ °¡¸£Ä§, ¿ï¸®°í ȯȣÇÏ´Â »ç¶÷µéÀ» ±¸¿øÇÏ´Â ¸Þ½ÃÁö¸¦ µèÁö ¸øÇß´Ù.
| Only at Ur
did a voice arise to cry out the mercy of God, saying: "He
shall pray to God and shall find favor with him and shall see his
face with joy, for God will give to man divine righteousness."
Thus from Ur there is preached salvation, divine favor, by faith:
"He is gracious to the repentant and says, `Deliver him from
going down in the pit, for I have found a ransom.' If any say, `I
have sinned and perverted that which was right, and it profited
me not,' God will deliver his soul from going into the pit, and
he shall see the light." Not since the times of Melchizedek
had the Levantine world heard such a ringing and cheering message
of human salvation as this extraordinary teaching of Elihu, the
prophet of Ur and priest of the Salem believers, that is, the remnant
of the onetime Melchizedek colony in Mesopotamia. | |
96:7.8 ÀÌó·³
¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÇ »ì·½ ¼±±³»çµéÀÇ ÀÜÀç´Â, ±æ°Ô À̾îÁø À̽º¶ó¿¤ ¼±»ýµéÀÇ ¼±±¸ÀÚ°¡ ³ªÅ¸³¯ ¶§±îÁö, È÷ºê¸® ¹ÎÁ·ÀÇ ºÐ¿±â¿¡
Áø¸®ÀÇ ºûÀ» À¯ÁöÇß´Ù. ÀÌ ¼±»ýµéÀº ¸¸¹°ÀÇ ¿ìÁÖ Ã¢Á¶ÀÚ ¾Æ¹öÁöÀÇ ÀÌ»ó, °ð ¾ß¿þ °³³äÀÇ ÁøÈ°¡ ÀýÁ¤¿¡ À̸¦ ¶§±îÁö,
°³³äÀ» Çϳª¾¿ ½×À¸¸é¼ °áÄÚ ¸ØÃßÁö ¾Ê¾Ò´Ù.
| 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. | |
96:7.9 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |