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Á¦ 97 Æí
| Paper
97 Evolution of the God Concept Among the Hebrews | |
97:0.1 È÷ºê¸®ÀÎÀÇ
¿µÀû ÁöµµÀÚµéÀº ±×µé ÀÌÀü¿¡ ´Ù¸¥ ¾î¶² »ç¶÷µéµµ ¼º°øÇÏÁö ¸øÇÑ ÀÏÀ» Çس´١ª¿ÀÁ÷ öÇÐÀڵ鸸 ÀÌÇØÇÒ ¼ö ÀÖ´Â Ãß»óÀû
½Å(Deity) °³³äÀ» ¹Ù²ÙÁö ¾Ê°í¼ ±×µéÀÇ Çϳª´Ô °³³äÀ» º¯Çü½ÃÄ×´Ù. ÀϹÝÀε鵵 ¹ß´ÞµÈ ¾ß¿þÀÇ °³³ä, °³ÀÎÀÇ ¾Æ¹öÁö´Â
¾Æ´Ï´õ¶óµµ, Àû¾îµµ Á¾Á·ÀÇ ¾Æ¹öÁö·Î ¿©±æ ¼ö ÀÖ¾ú´Ù.
| The spiritual
leaders of the Hebrews did what no others before them had ever succeeded
in doing-they deanthropomorphized their God concept without converting
it into an abstraction of Deity comprehensible only to philosophers.
Even common people were able to regard the matured concept of Yahweh
as a Father, if not of the individual, at least of the race. | |
97:0.2 ¸á±â¼¼µ¦
½Ã´ë¿¡ »ì·½¿¡¼ ¶Ñ·ÇÇÏ°Ô °¡¸£ÃÆ´ø Çϳª´ÔÀÇ ¼º°ÝÀÚ(personality) °³³äÀº ÀÌÁýÆ®¿¡¼ Å»ÃâÇÏ´ø ´ç½Ã¿¡ ¸ðÈ£ÇÏ°í
È帴ÇßÀ¸¸ç, ¿µÀû ÁöµµÀÚµéÀÇ °¡¸£Ä§¿¡ ¹ÝÀÀÇÏ¿© ´ë´ë·Î È÷ºê¸®ÀÎÀÇ Áö¼º¿¡¼ Á¡Â÷ÀûÀ¸·Î ÁøÈÇßÀ» »ÓÀÌ´Ù. ¾ß¿þÀÇ ¼º°Ý
°³³äÀº ½Å(Deity)ÀÇ ¸¹Àº ´Ù¸¥ ¼Ó¼ºº¸´Ù ÈξÀ ´õ ¿¬¼ÓµÈ Á¡ÁøÀû ¹ß´ÞÀ̾ú´Ù. ¸ð¼¼·ÎºÎÅÍ ¸»¶ó±â¿¡ À̸£±â±îÁö, È÷ºê¸®ÀÎÀÇ
Áö¼º¿¡¼ Çϳª´ÔÀÇ ¼º°Ý¿¡ ´ëÇÑ °³³äÀº °ÅÀÇ ²÷ÀÓ¾øÀÌ ¼ºÀåÇÏ¿´°í, °á±¹ Çϴÿ¡ °è½Å ¾Æ¹öÁö¿¡ ´ëÇÑ ¿¹¼öÀÇ °¡¸£Ä§¿¡ ÀÇÇØ
´õ ³ô¾ÆÁö°í ¿µÈ·Ó°Ô µÇ¾ú´Ù.
| The concept
of the personality of God, while clearly taught at Salem in the
days of Melchizedek, was vague and hazy at the time of the flight
from Egypt and only gradually evolved in the Hebraic mind from generation
to generation in response to the teaching of the spiritual leaders.
The perception of Yahweh's personality was much more continuous
in its progressive evolution than was that of many other of the
Deity attributes. From Moses to Malachi there occurred an almost
unbroken ideational growth of the personality of God in the Hebrew
mind, and this concept was eventually heightened and glorified by
the teachings of Jesus about the Father in heaven. |
97:1.1 ÆÈ·¹½ºÅ¸ÀÎ ÁÖº¯ ¹ÎÁ·µéÀÇ Àû´ëÀûÀÎ ¾Ð·ÂÀº, °ð È÷ºê¸®ÀÎ Á·Àåµé¿¡°Ô ±×µéÀÌ ºÎÁ· Á¶Á÷À» Áß¾ÓÁý±ÇÈµÈ Á¤ºÎ·Î ¿¬ÇÕÇÏÁö ¾ÊÀ¸¸é »ì¾Æ³²À» ¼ö ¾ø´Ù´Â °ÍÀ» °¡¸£ÃÄ ÁÖ¾ú´Ù. ±×¸®°í ÀÌ·± ÇàÁ¤ ±ÇÇÑÀÇ Áß¾ÓÁý±ÇÈ´Â »ç¹«¿¤ÀÌ ¼±»ýÀÌÀÚ °³Çõ°¡·Î¼ È°µ¿ÇÒ ¼ö ÀÖ´Â ´õ ÁÁÀº ±âȸ¸¦ Á¦°øÇß´Ù. | 1. Samuel¡ªFirst of the Hebrew Prophets Hostile pressure of the surrounding peoples in Palestine soon taught the Hebrew sheiks they could not hope to survive unless they confederated their tribal organizations into a centralized government. And this centralization of administrative authority afforded a better opportunity for Samuel to function as a teacher and reformer. | |
97:1.2 »ç¹«¿¤Àº
¸á±â¼¼µ¦ÀÇ Áø¸®¸¦ ¿¹¹è ÇüÅÂÀÇ ÀϺηΠÁö¼Ó½ÃÄ×´ø »ì·½ ¼±»ýµéÀÇ ±ä Ç÷Åë¿¡¼ ¼Ú¾Æ³ª¿Ô´Ù. ÀÌ ¼±»ýÀº ¾¿¾¿ÇÏ°í °á´Ü·Â
ÀÖ´Â »ç¶÷À̾ú´Ù. ¸ð¼¼ ½ÃÀý¿¡ ¹Ï¾ú´ø ÃÖ°íÀÇ ¾ß¿þ¸¦ ¿¹¹èÇϵµ·Ï ±×°¡ ¿Â À̽º¶ó¿¤À» µ¹ÀÌÅ°±â ½ÃÀÛÇßÀ» ¶§ ±×´Â °ÅÀÇ
º¸ÆíÀû ¹Ý´ë¿¡ ºÎµúÃÆ°í, Ưº°ÇÑ °¢¿À¿Í ÇÔ²², ¿ÀÁ÷ ±×ÀÇ À§´ëÇÑ Çå½Å°ú ºñ¹üÇÑ °á´Ü·ÂÀ¸·Î ÀÌ ¹Ý´ë¸¦ °ßµô ¼ö ÀÖ°Ô
Çß´Ù. ±×¶§¿¡µµ ±×´Â ºÎºÐÀûÀ¸·Î¸¸ ¼º°øÇß´Ù; È÷ºê¸®ÀÎ Áß¿¡¼ Àý¹ÝÀÎ Áö½ÄÃþ¸¸ ³ôÀº ¾ß¿þ °³³äÀ» ¼¶±âµµ·Ï ¼³µæÇß´Ù;
³ª¸ÓÁö ¹ÝÀº ±× ³ª¶óÀÇ ºÎÁ· ½ÅµéÀ» ¼þ¹èÇÏ°í ¿µîÇÑ ¾ß¿þ °³³äÀ» °è¼Ó °£Á÷ÇÏ°í ÀÖ¾ú´Ù.
| Samuel sprang
from a long line of the Salem teachers who had persisted in maintaining
the truths of Melchizedek as a part of their worship forms. This
teacher was a virile and resolute man. Only his great devotion,
coupled with his extraordinary determination, enabled him to withstand
the almost universal opposition which he encountered when he started
out to turn all Israel back to the worship of the supreme Yahweh
of Mosaic times. And even then he was only partially successful;
he won back to the service of the higher concept of Yahweh only
the more intelligent half of the Hebrews; the other half continued
in the worship of the tribal gods of the country and in the baser
conception of Yahweh. | |
97:1.3 »ç¹«¿¤Àº
°ÅÄ£ À¯ÇüÀÇ »ç¶÷À¸·Î, ÇÏ·ç ¸¸¿¡ µ¿·áµé°ú ÇÔ²² ³ª°¡¼ ¼ö¸¹Àº ¹Ù¾Ë À¯ÀûÁö¸¦ ¹«³Ê¶ß¸± ¼ö ÀÖ´Â ½ÇÁúÀûÀÎ °³Çõ°¡¿´´Ù.
±×°¡ ÀÌ·é Áøº¸´Â ¼øÀüÈ÷ °¿ä¿¡ ÀÇÇÑ °ÍÀ̾ú´Ù. ±×´Â ¼³±³µµ °ÅÀÇ ÇÏÁö ¾Ê¾Ò°í, °¡¸£Ä§µµ °ÅÀÇ ÇÏÁö ¾Ê¾ÒÁö¸¸, ±×´Â
ÇൿÇß´Ù. ÇÏ·ç´Â ¹Ù¾Ë Á¦»çÀåÀ» Á¶·ÕÇÏ¿´´Ù; ´ÙÀ½ ³¯Àº »ç·ÎÀâÈù ¿ÕÀ» Âï¾î Á׿´´Ù. ±×´Â Çå½ÅÀûÀ¸·Î À¯ÀÏÇÑ Çϳª´ÔÀ»
¹Ï¾ú°í, õÁö¸¦ âÁ¶ÇÑ À¯ÀÏÇÑ Çϳª´Ô¿¡ ´ëÇÑ ¶Ñ·ÇÇÑ °³³äÀ» °¡Áö°í ÀÖ¾ú´Ù: ¡°¶¥ÀÇ ±âµÕµéÀº ÁÖÀÇ °ÍÀ̸ç, ±×°¡ ±×°Íµé
À§¿¡ ¼¼»óÀ» ³õÀ¸¼Ì´Ù.¡±[1]
* °¢ÁÖ[1] : »ç¹«¿¤»ó 2Àå 8Àý. | Samuel was
a rough-and-ready type of man, a practical reformer who could go
out in one day with his associates and overthrow a score of Baal
sites. The progress he made was by sheer force of compulsion; he
did little preaching, less teaching, but he did act. One day he
was mocking the priest of Baal; the next, chopping in pieces a captive
king. He devotedly believed in the one God, and he had a clear concept
of that one God as creator of heaven and earth: "The pillars
of the earth are the Lord's, and he has set the world upon them."
| |
97:1.4 ±×·¯³ª
»ç¹«¿¤ÀÌ ½Å(Deity) °³³äÀÇ ¹ßÀü¿¡ Å©°Ô À̹ÙÁöÇÑ °ÍÀº ¾ß¿þ°¡ º¯ÇÔÀÌ ¾øÀ¸¸ç, Ʋ¸²¾øÀÌ ¿ÏÀüÇÔ°ú ½Å¼ºÇÔÀ» ¿µ¿øÈ÷
¶È°°ÀÌ ±¸ÇöÇÑ´Ù´Â ¿ì··Âù ¼±¾ðÀ̾ú´Ù. ÀÌ ½ÃÀý¿¡ ¾ß¿þ´Â ÁúÅõÇÏ¸ç º¯´öÀ» ºÎ¸®´Â ½ÅÀ¸·Î ¿©°å´Ù; ±×·¯³ª ÀÌÁ¦, È÷ºê¸®ÀÎÀÌ
ÀÌÁýÆ®¸¦ ¶ÙÃijª¿Â ÀÌ·¡ óÀ½À¸·Î, ±×µéÀº ÀÌ·± ±ô¦ ³î¶ö ¸»¾¸À» µé¾ú´Ù, ¡°À̽º¶ó¿¤ÀÇ ÈûÀº °ÅÁþ¸»À» ÇÏÁö ¾ÊÀ¸¸ç µ¹ÀÌÅ°Áöµµ
¾ÊÀ¸´Ï, ±×°¡ »ç¶÷ó·³ ´µ¿ìÄ¡Áö ¾Ê±â ¶§¹®ÀÌ´Ù.¡± ½Å°ú °¡Áö´Â °Å·¡¿¡¼ ¾ÈÁ¤¼ºÀÌ ¼±¾ðµÇ¾ú´Ù. »ç¹«¿¤Àº ¸á±â¼¼µ¦ÀÌ ¾Æºê¶óÇÔ°ú
¸ÎÀº ¾ð¾àÀ» µÇÇ®ÀÌÇß°í, À̽º¶ó¿¤ÀÇ ÁÖ Çϳª´Ô(Lord God)ÀÌ ¸ðµç Áø¸®¤ý¾ÈÁ¤¤ýºÒº¯ÀÇ ±Ù¿øÀ̶ó°í ¼±¾ðÇß´Ù. È÷ºê¸®ÀÎÀº
Ç×»ó ±×µéÀÇ Çϳª´ÔÀ» »ç¶÷À¸·Î, ÃÊÀΰ£À¸·Î, ±â¿øÀ» ¾Ë ¼ö ¾ø´Â ³ôÀº ¿µÀ¸·Î ¹Ù¶óº¸¾Ò´Ù; ±×·¯³ª Áö±ÝÀº ÇѶ§ È£·¾
»êÀÇ ¿µ(spirit)ÀÌ ¿ÏÀüÇÑ Ã¢Á¶ÀÚ Çϳª´ÔÀ¸·Î ³ô¾ÆÁø °ÍÀ» µé¾ú´Ù. »ç¹«¿¤Àº ÁøÈÇÏ´Â Çϳª´Ô °³³äÀÌ º¯´ö½º·¯¿î
Àΰ£ÀÇ Áö¼º°ú ÇÊ»ç Á¸ÀçÀÇ ¿ì¿©°îÀý »óÅ¿¡¼ ³ôÀÌ ¿Ã¶ó°¡µµ·Ï µ½°í ÀÖ¾ú´Ù. ±×ÀÇ °¡¸£Ä§ ¾Æ·¡, È÷ºê¸®ÀÎÀÇ Çϳª´ÔÀº
ºÎÁ· ½Åµé(gods) ¼¿ÀÇ °³³ä¿¡¼ Àü´ÉÇÏ°í º¯ÇÔ¾ø´Â âÁ¶ÀÚ, ¸ðµç âÁ¶ÀÇ °¨µ¶ÀÚ¶ó´Â ÀÌ»óÀ¸·Î ¿Ã¶ó°¡°í ÀÖ¾ú´Ù.
| But the great
contribution which Samuel made to the development of the concept
of Deity was his ringing pronouncement that Yahweh was changeless,
forever the same embodiment of unerring perfection and divinity.
In these times Yahweh was conceived to be a fitful God of jealous
whims, always regretting that he had done thus and so; but now,
for the first time since the Hebrews sallied forth from Egypt, they
heard these startling words, "The Strength of Israel will not
lie nor repent, for he is not a man, that he should repent."
Stability in dealing with Divinity was proclaimed. Samuel reiterated
the Melchizedek covenant with Abraham and declared that the Lord
God of Israel was the source of all truth, stability, and constancy.
Always had the Hebrews looked upon their God as a man, a superman,
an exalted spirit of unknown origin; but now they heard the onetime
spirit of Horeb exalted as an unchanging God of creator perfection.
Samuel was aiding the evolving God concept to ascend to heights
above the changing state of men's minds and the vicissitudes of
mortal existence. Under his teaching, the God of the Hebrews was
beginning the ascent from an idea on the order of the tribal gods
to the ideal of an all-powerful and changeless Creator and Supervisor
of all creation. | |
97:1.5 ±×´Â Çϳª´ÔÀÌ
¼º½ÇÇϸç, °è¾àÀ» Áöų ¸¸Å ¹ÏÀ» ¸¸ÇÏ´Ù´Â À̾߱⸦ »õ·Ó°Ô ÀüÆÄÇß´Ù. »ç¹«¿¤Àº ¸»Çß´Ù: ¡°ÁÖ(Lord)´Â ±×ÀÇ ¹é¼ºÀ»
¹ö¸®Áö ¾ÊÀ» °ÍÀÌ´Ù.¡± ¡°±×´Â ¿ì¸®¿Í ¿µ¿øÇÑ ¾ð¾àÀ» Çϼ̰í, ÀÌ ¾à¼ÓÀº ¸ðµç °Í À§¿¡ ü°è ÀÖ°í È®½ÇÇÏ´Ù¡± ±×·¡¼
ÆÈ·¹½ºÅ¸ÀÎ Àü¿ª¿¡¼´Â ÃÖ°íÀÇ ¾ß¿þ ¼þ¹è¸¦ Ã˱¸ÇÏ´Â ¼Ò¸®°¡ µé·È´Ù. È°±â¿¡ ³ÑÄ£ ÀÌ ¼±»ýÀº ´Ã ¿ÜÃÆ´Ù. ¡°¿À ÁÖ Çϳª´Ô(Lord
God), ´ç½ÅÀº À§´ëÇϽôÏ, Çϳª´Ô °°Àº ÀÌ°¡ Çϳªµµ ¾ø°í, ´ç½Å ¿Ü¿¡ ¾î¶² ½Åµµ ¾ø³ªÀÌ´Ù.¡±
| And he preached
anew the story of God's sincerity, his covenant-keeping reliability.
Said Samuel: "The Lord will not forsake his people." "He
has made with us an everlasting covenant, ordered in all things
and sure." And so, throughout all Palestine there sounded the
call back to the worship of the supreme Yahweh. Ever this energetic
teacher proclaimed, "You are great, O Lord God, for there is
none like you, neither is there any God beside you." | |
97:1.6 ±×¶§±îÁö
È÷ºê¸®ÀÎÀº ¾ß¿þÀÇ ÀºÃÑÀ» ÁÖ·Î ¹°ÁúÀû ¹ø¿µ ¸é¿¡¼ º¸¾Ò´Ù. ÀÌ·¸°Ô °¨È÷ ¼±Æ÷ÇßÀ» ¶§, ÀÌ´Â À̽º¶ó¿¤¿¡°Ô Å« Ãæ°ÝÀ̾ú°í,
»ç¹«¿¤Àº ¸ñ¼ûÀ» °ÅÀÇ ÀÒÀ» »·ÇÏ¿´´Ù: ¡°ÁÖ´Â »ç¶÷À» ºÎ¿äÇÏ°Ôµµ ¸¸µé°í °¡³ÇÏ°Ôµµ ¸¸µå½Ã¸ç, ³·Ã߱⵵ ÇÏ°í ³ôÀ̱⵵
ÇϽŴÙ. ±×´Â Ƽ²ø ¼Ó¿¡¼ °¡³ÇÑ ÀÚ¸¦ ³ôÀ̽ðí, °¡³ÇÑ ÀÚµéÀ» µé¾î¿Ã·Á ¿µ±¤ÀÇ º¸Á¸¦ ¹°·Á¹Þ°Ô ÇÏ·Á°í ±ºÁÖµé »çÀÌ¿¡
±×µéÀ» ¼¼¿ì½Å´Ù.¡± ¸ð¼¼ ÀÌÈÄ·Î, °â¼ÕÇÑ ÀÚ¿Í º¹À» Àû°Ô ¹ÞÀº ÀÚ¿¡°Ô ±×·¸°Ô ¸¶À½À» À§·ÎÇÏ´Â ¾à¼ÓÀÌ ¼±Æ÷µÈ ÀûÀÌ ¾ø¾ú°í,
°¡³ÇÑ ÀÚµé °¡¿îµ¥¼ Àý¸ÁÇÏ´Â ¼ö¸¹Àº À̵éÀº ¿µÀû ÁöÀ§¸¦ °³¼±ÇÒ ¼ö ÀÖ´Ù´Â Èñ¸ÁÀ» ºñ·Î¼Ò °®°Ô µÇ¾ú´Ù.
| Theretofore
the Hebrews had regarded the favor of Yahweh mainly in terms of
material prosperity. It was a great shock to Israel, and almost
cost Samuel his life, when he dared to proclaim: "The Lord
enriches and impoverishes; he debases and exalts. He raises the
poor out of the dust and lifts up the beggars to set them among
princes to make them inherit the throne of glory." Not since
Moses had such comforting promises for the humble and the less fortunate
been proclaimed, and thousands of despairing among the poor began
to take hope that they could improve their spiritual status. | |
97:1.7 ±×·¯³ª
»ç¹«¿¤Àº ºÎÁ· ½Å(god) °³³äÀ» ³Ñ¾î¼ ±×´ÙÁö ¸Ö¸® ³ª¾Æ°¡Áö ¸øÇß´Ù. ¾ß¿þ°¡ ¸ðµç »ç¶÷À» ¸¸µé¾úÁö¸¸, ±×°¡ ÅÃÇÑ
¹ÎÁ·, ÁÖ·Î È÷ºê¸®Àε鿡°Ô ½ÉÃëÇØ °è½Å ¾ß¿þ¸¦ ¼±Æ÷ÇÏ¿´´Ù. ±×·¸±â´Â Çصµ, ¸ð¼¼ÀÇ ½ÃÀýó·³, ´Ù½Ã Çѹø Çϳª´Ô °³³äÀº
°Å·èÇÏ°í °ðÀº ½Å(Deity)À» ¹¦»çÇß´Ù. ¡°ÁÖ¿Í °°Àº °Å·èÇÑ ÀÌ°¡ Çϳªµµ ¾ø´Ù. ´©°¡ ÀÌ °Å·èÇÑ ÁÖ Çϳª´Ô(Lord
God)°ú ºñ±³ÇÒ ¼ö ÀÖ°Ú´À³Ä?¡±
| But Samuel
did not progress very far beyond the concept of a tribal god. He
proclaimed a Yahweh who made all men but was occupied chiefly with
the Hebrews, his chosen people. Even so, as in the days of Moses,
once more the God concept portrayed a Deity who is holy and upright.
"There is none as holy as the Lord. Who can be compared to
this holy Lord God?" | |
97:1.8 ¼¼¿ùÀÌ
È帣¸é¼, ¸Ó¸®°¡ Èñ²ýÈñ²ýÇØÁø ³ªÀÌ µç ÁöµµÀÚ´Â Çϳª´ÔÀ» ÀÌÇØÇÏ´Â µ¥ Áøº¸Çß°í, ÀÌ·¸°Ô ¼±¾ðÇÏ¿´´Ù: ¡°ÁÖ´Â Áö½ÄÀÇ
Çϳª´ÔÀ̽øç, ÇൿÀ» Àú¿ï·Î Àé´Ù. ÁÖ´Â ¶¥³¡±îÁö ½ÉÆÇÇϽðí, ÀÚºñ·Î¿î ÀÚ¿¡°Ô ÀÚºñ¸¦ º£Çª½Ã¸ç, ¶ÇÇÑ Á¤Á÷ÇÑ ÀÚ¿¡°Ô´Â
¹Ù¸£°Ô ´ëÇÏ½Ç °ÍÀÌ´Ù.¡± ÀÚºñ·Î¿î ÀÚ¿¡°Ô ±¹ÇѵÇÁö¸¸, ¿©±â¼µµ ÀÚºñÀÇ ºûÀÌ ¹à¾Æ¿Â´Ù. ±×´Â ÇÑ °ÉÀ½ ´õ ³ª¾Æ°¡, ±×µéÀÌ
°í³À» °Þ´Â °¡¿îµ¥¼µµ, ±×ÀÇ ¹ÎÁ·¿¡°Ô ´ÙÀ½°ú °°ÀÌ ±ÇÇß´Ù: ¡°ÀÌÁ¦ ÁÖ(Lord)ÀÇ ¼Õ¿¡ ¾È±âÀÚ, ±×ÀÇ ÀÚºñ°¡ À§´ëÇϽôÙ.¡±
¡°¸¹µç Àûµç ÁÖ²²¼ ±¸¿øÇϽɿ¡´Â ¾Æ¹« Á¦ÇÑÀÌ ¾ø´Ù.¡±
| As the years
passed, the grizzled old leader progressed in the understanding
of God, for he declared: "The Lord is a God of knowledge, and
actions are weighed by him. The Lord will judge the ends of the
earth, showing mercy to the merciful, and with the upright man he
will also be upright." Even here is the dawn of mercy, albeit
it is limited to those who are merciful. Later he went one step
further when, in their adversity, he exhorted his people: "Let
us fall now into the hands of the Lord, for his mercies are great."
"There is no restraint upon the Lord to save many or few."
| |
97:1.9 ¾ß¿þÀÇ
¼ºÇ°¿¡ ´ëÇÑ °³³äÀÇ ÀÌ·¯ÇÑ Á¡ÁøÀû ¹ßÀüÀº »ç¹«¿¤ ÈÄ°èÀÚµéÀÇ ¼¶±è ¾Æ·¡ °è¼ÓµÇ¾ú´Ù. ±×µéÀº ¾ß¿þ¸¦ ¾ð¾àÀ» ÁöÅ°´Â Çϳª´ÔÀ¸·Î
³»¼¼¿ì·Á ÇßÁö¸¸, ±×µéÀº »ç¹«¿¤ÀÇ °ÉÀ½°ú µµÀúÈ÷ ¹ßÀ» ¸ÂÃßÁö ¸øÇß´Ù. ±×µéÀº »ç¹«¿¤ÀÌ ³ªÁß¿¡ ÆľÇÇß´ø °Íó·³ Çϳª´ÔÀÌ
ÀÚºñ·Ó´Ù´Â °³³äÀ» °³¹ßÇÏÁö ¸øÇß´Ù. ¾ß¿þ°¡ ´©±¸º¸´Ùµµ ³ô´Ù°í ÁÖÀåÇϸ鼵µ, ´Ù¸¥ ½ÅµéÀ» ÀÎÁ¤ÇÏ´Â ¹æÇâÀ¸·Î ²ÙÁØÈ÷,
µÇµ¹¾Æ°¡´Â °æÇâÀÌ ÀÖ¾ú´Ù. ¡°¿À ÁÖ´Ô, ¿Õ±¹Àº ´ç½ÅÀÇ °ÍÀÌ´Ï. ´ç½ÅÀº ¸ðµç °Í À§¿¡ °¡Àå ³ôÀÌ °è½Ã³ªÀÌ´Ù.¡±
| And this gradual
development of the concept of the character of Yahweh continued
under the ministry of Samuel's successors. They attempted to present
Yahweh as a covenant-keeping God but hardly maintained the pace
set by Samuel; they failed to develop the idea of the mercy of God
as Samuel had later conceived it. There was a steady drift back
toward the recognition of other gods, despite the maintenance that
Yahweh was above all. "Yours is the kingdom, O Lord, and you
are exalted as head above all." | |
97:1.10 ÀÌ ½Ã´ëÀÇ
±âº» °³³äÀº ½Å¼ºÇÑ ´É·ÂÀ̾ú´Ù; ÀÌ ½Ã´ëÀÇ ¼±ÁöÀÚµéÀº È÷ºê¸®ÀÎÀÇ ¿ÕÁ¿¡ ¾ÉÀ» ¿ÕÀ» À°¼ºÇϱâ À§ÇØ °í¾ÈµÈ Á¾±³¸¦ ÀüÆÄÇß´Ù.
¡°¿À ÁÖ´Ô, ´ç½ÅÀº À§´ëÇÏ°í, ´É·Â ÀÖ°í, ¿µ±¤½º·´°í, ½Â¸®ÇϽŠÀå¾öÇÑ ºÐÀ̽ʴϴÙ. ÁÖ´ÔÀÇ ¼Õ¿¡´Â Èû°ú ±Ç¼¼°¡ ÀÖ°í,
¿ì¸®¸¦ À§´ëÇÏ°í °ÇÏ°Ô ¸¸µé ¼ö ÀÖ³ªÀÌ´Ù.¡± ÀÌ°ÍÀÌ »ç¹«¿¤°ú ±× Á÷°è ÈÄ°èÀÚµéÀÇ ½Ã´ë¿¡ Çϳª´Ô °³³äÀÇ »óȲÀ̾ú´Ù.
| The keynote
of this era was divine power; the prophets of this age preached
a religion designed to foster the king upon the Hebrew throne. "Yours,
O Lord, is the greatness and the power and the glory and the victory
and the majesty. In your hand is power and might, and you are able
to make great and to give strength to all." And this was the
status of the God concept during the time of Samuel and his immediate
successors. |
97:2.1 ±â¿øÀü 10¼¼±â¿¡ È÷ºê¸® ¹ÎÁ·Àº µÎ ¿Õ±¹À¸·Î ºÐ¸®µÇ¾ú´Ù. ÀÌ·¯ÇÑ Á¤Ä¡Àû ºÐ¿¿¡¼ ¸¹Àº Áø¸®ÀÇ ¼±»ýµéÀº ¿µÀûÀÎ ÅðÆóÀÇ ¹Ýµ¿ÀûÀÎ È帧À» ¸·±â À§ÇØ ³ë·ÂÇß°í, ÀÌ´Â ºÐ¸® ÀüÀï ÀÌÈÄ Ã³ÂüÇÏ°Ô °è¼ÓµÇ¾ú´Ù. ±×·¯³ª È÷ºê¸®ÀÎÀÇ Á¾±³¸¦ ¹ßÀü½ÃÅ°±â À§ÇÑ ÀÌ·¯ÇÑ ³ë·ÂÀº ´ÜÈ£ÇÏ°í µÎ·Á¿ò ¾ø´Â ÀÇ(ëù)ÀÇ Åõ»ç ¿¤¸®¾ßÀÇ °¡¸£Ä§ÀÌ ½ÃÀÛµÉ ¶§±îÁö ¹ø¿µÇÏÁö ¸øÇß´Ù. ¿¤¸®¾ß´Â »ç¹«¿¤ÀÇ ½Ã´ë¿Í °ßÁÙ¸¸ÇÑ Çϳª´Ô °³³äÀ» ºÏÂÊ ¿Õ±¹¿¡¼ ȸº¹½ÃÄ×´Ù. ¿¤¸®¾ß´Â Áøº¸µÈ Çϳª´Ô °³³äÀ» Á¦½ÃÇÒ ±âȸ°¡ °ÅÀÇ ¾ø¾ú´Ù. ±×º¸´Ù ¸ÕÀú ÀÖ´ø »ç¹«¿¤Ã³·³ ±×´Â ºÐÁÖÇØÁ³°í, ¹Ù¾ËÀÇ Á¦´ÜµéÀ» µÚ¾þ°í °ÅÁþ ½ÅµéÀÇ ¿ì»óÀ» ±ú ¹ö·È´Ù. ¿ì»óÀ» ¼þ¹èÇÏ´Â ±ºÁÖÀÇ ¹Ý´ë¸¦ ¹«¸¨¾²°í °³ÇõÀ» ½ÇÇàÇß´Ù; ±×ÀÇ °úÁ¦´Â »ç¹«¿¤ÀÌ Á÷¸éÇß´ø °Íº¸´Ù ´õ¿í Å©°í ¾î·Á¿ü´Ù. | 2. Elijah and Elisha 97:2.1 In the tenth century before Christ the Hebrew nation became divided into two kingdoms. In both of these political divisions many truth teachers endeavored to stem the reactionary tide of spiritual decadence that had set in, and which continued disastrously after the war of separation. But these efforts to advance the Hebraic religion did not prosper until that determined and fearless warrior for righteousness, Elijah, began his teaching. Elijah restored to the northern kingdom a concept of God comparable with that held in the days of Samuel. Elijah had little opportunity to present an advanced concept of God; he was kept busy, as Samuel had been before him, overthrowing the altars of Baal and demolishing the idols of false gods. And he carried forward his reforms in the face of the opposition of an idolatrous monarch; his task was even more gigantic and difficult than that which Samuel had faced. | |
97:2.2 ¿¤¸®¾ß°¡
ºÎ¸§¹Þ¾Æ ¶°³µÀ» ¶§, Ãæ½ÇÇÑ µ¿·á ¿¤¸®»ç´Â ±×ÀÇ ÀÏÀ» ¶°¸Ã¾Ò°í, °ÅÀÇ ¾Ë·ÁÁöÁö ¾ÊÀº ¹Ì°¡¾ßÀÇ ±ÍÁßÇÑ µµ¿òÀ¸·Î, ÆÈ·¹½ºÅ¸Àο¡
Áø¸®ÀÇ ºûÀ» »ì·È´Ù.
| When Elijah
was called away, Elisha, his faithful associate, took up his work
and, with the invaluable assistance of the little-known Micaiah,
kept the light of truth alive in Palestine. | |
97:2.3 ±×·¯³ª
À̶§´Â ½Å(Deity)ÀÇ °³³äÀÌ Áøº¸ÇÏ´ø ½ÃÀýÀÌ ¾Æ´Ï¾ú´Ù. È÷ºê¸®ÀεéÀº ¸ð¼¼ÀÇ ÀÌ»ó±îÁö ¾ÆÁ÷ ¿Ã¶ó°¡Áö ¸øÇß´Ù. ¿¤¸®¾ß¿Í
¿¤¸®»çÀÇ ½Ã´ë´Â »ó·ù °èÃþÀÌ ÃÖ°íÀÇ ¾ß¿þ ¼þ¹è·Î µ¹¾Æ¿È°ú ÇÔ²² ¸·À» ³»·È°í, »ç¹«¿¤ÀÌ ¶°³ ÀÚ¸®Âë±îÁö, ¿ìÁÖÀÇ Ã¢Á¶ÀÚ
°³³äÀÌ È¸º¹µÈ °ÍÀ» ¸ñ°ÝÇÏ¿´´Ù.
| But these were
not times of progress in the concept of Deity. Not yet had the Hebrews
ascended even to the Mosaic ideal. The era of Elijah and Elisha
closed with the better classes returning to the worship of the supreme
Yahweh and witnessed the restoration of the idea of the Universal
Creator to about that place where Samuel had left it. |
3. Yahweh and Baal The long-drawn-out controversy between the
believers in Yahweh and the followers of Baal was a socioeconomic
clash of ideologies rather than a difference in religious beliefs.
| ||
97:3.2 ÆÈ·¹½ºÅ¸ÀÎ
ÁֹεéÀº ÅäÁöÀÇ »çÀ¯ Àç»ê±Ç¿¡ ´ëÇÏ¿© ŵµ°¡ ´Þ¶ú´Ù. ³²ÂÊ ºÎÁ·, °ð À¯¶ûÇÏ´Â ¾Æ¶óºñ¾Æ ºÎÁ·µé(¾ß¿þÆÄ)Àº ¶¥À» ¾çµµÇÒ
¼ö ¾ø´Â °Í¡ª½ÅÀÌ ¾¾Á·¿¡°Ô ÁÖ´Â ¼±¹°¡ªÀ̶ó°í º¸¾Ò´Ù. ±×µéÀº ¶¥À» ÆȰųª Àú´ç ÀâÈú ¼ö ¾ø´Ù°í ÁÖÀåÇß´Ù. ¡°¾ß¿þ°¡
¡®¶¥Àº ³» °ÍÀÌ´Ï ÆÈÁö ¸øÇÒ°ÍÀÌ¶ó¡¯ ¸»¾¸Çϼ̴Ù.¡±
| The inhabitants
of Palestine differed in their attitude toward private ownership
of land. The southern or wandering Arabian tribes (the Yahwehites)
looked upon land as an inalienable¡ªas a gift of Deity to the clan.
They held that land could not be sold or mortgaged. "Yahweh
spoke, saying, `The land shall not be sold, for the land is mine.'"
| |
97:3.3 ºÏÂÊ¿¡
Á¤ÂøÇÑ °¡³ª¾È Á¾Á·(¹Ù¾ËÆÄ)Àº ÀÚÀ¯·Ó°Ô ¶¥À» »ç°íÆÈ°í Àú´ç ÀâÇû´Ù. ¹Ù¾ËÀ̶ó´Â ¸»Àº ÁÖÀÎÀ» ÀǹÌÇÑ´Ù. ¹Ù¾Ë Á¾ÆÄ´Â
µÎ °¡Áö ÁÖ¿ä ±³¸®¿¡ ±âÃʸ¦ µÎ¾ú´Ù. ù°´Â Àç»êÀÇ ±³È¯¤ý°è¾à¤ý¾à¼Ó¡ª¶¥À» »ç°í ÆÄ´Â ±Ç¸®¡ª¸¦ Á¤´çÈÇÑ °ÍÀÌ´Ù. µÑ°·Î,
¹Ù¾ËÀÌ ºñ¸¦ º¸³½´Ù°í »ý°¢Çß´Ù¡ª±×´Â ¶¥À» ºñ¿ÁÇÏ°Ô ¸¸µå´Â ½ÅÀ̾ú´Ù. ÁÁÀº ¼öÈ®À» °ÅµÎ´Â °ÍÀº ¹Ù¾ËÀÇ ÀºÇý¿¡ ´Þ·Á ÀÖ¾ú´Ù.
±× Á¾ÆÄ´Â ´ëü·Î ¶¥¤ý¼ÒÀ¯±Ç¤ýºñ¿ÁÇÔ¿¡ °ü½ÉÀ» °¡Á³´Ù.
| The northern
and more settled Canaanites (the Baalites) freely bought, sold,
and mortgaged their lands. The word Baal means owner. The Baal cult
was founded on two major doctrines: First, the validation of property
exchange, contracts, and covenants-the right to buy and sell land.
Second, Baal was supposed to send rain¡ªhe was a god of fertility
of the soil. Good crops depended on the favor of Baal. The cult
was largely concerned with land, its ownership and fertility. | |
97:3.4 ÀϹÝÀûÀ¸·Î
¹Ù¾ËÆÄ´Â Áý¤ý¶¥¤ý³ë¿¹¸¦ ¼ÒÀ¯Çß´Ù. ±×µéÀº ±ÍÁ·ÀÎ ÁöÁÖ¿´°í µµ½Ã¿¡¼ »ì¾Ò´Ù. °¢ ¹Ù¾ËÀº ½Å¼ºÇÑ Àå¼Ò¿Í »çÁ¦, ±×¸®°í
¡°°Å·èÇÑ ¿©ÀÚ,¡± °ð ÀǽĿ¡ ¾²ÀÌ´Â ¸ÅÃáºÎµéÀ» °Å´À¸®°í ÀÖ¾ú´Ù.
| In general,
the Baalites owned houses, lands, and slaves. They were the aristocratic
landlords and lived in the cities. Each Baal had a sacred place,
a priesthood, and the " holy women, " the ritual prostitutes.
| |
97:3.5 ¶¥¿¡ ´ëÇÑ
ÀÌ·¯ÇÑ ±âº»Àû Â÷À̷κÎÅÍ °¡³ª¾È Á¾Á·°ú È÷ºê¸®ÀεéÀÌ º¸¿©ÁÖ´Â »çȸ¤ý°æÁ¦¤ýµµ´ö¤ýÁ¾±³Àû ŵµÀÇ ¾²¶ó¸° Àû´ë°¨ÀÌ ¹ßÀüÇß´Ù.
ÀÌ »çȸ°æÁ¦Àû ³íÀïÀº ¿¤¸®¾ßÀÇ ½Ã´ë±îÁö ºÐ¸íÇÑ Á¾±³Àû ÀïÁ¡ÀÌ µÇÁö ¾Ê¾Ò´Ù. ÀÌ °ø°ÝÀû ¼±ÁöÀÚÀÇ ½ÃÀýºÎÅÍ, ´õ ¾ö¹ÐÇÏ°Ô
Á¾±³Àû ³ë¼±¿¡¼¡ª¾ß¿þ ´ë ¹Ù¾Ë¡ª³íÀïÀÌ ÀÖ¾ú°í, ±×¸®°í ÀÌ°ÍÀº ¾ß¿þÀÇ ½Â¸®·Î ³¡³µ°í, ±× µÚ¿¡ ÀϽű³¸¦ ÇâÇÑ ¿îµ¿À¸·Î
À̾îÁ³´Ù.
| Out of this
basic difference in the regard for land, there evolved the bitter
antagonisms of social, economic, moral, and religious attitudes
exhibited by the Canaanites and the Hebrews. This socioeconomic
controversy did not become a definite religious issue until the
times of Elijah. From the days of this aggressive prophet the issue
was fought out on more strictly religious lines-Yahweh vs. Baal-and
it ended in the triumph of Yahweh and the subsequent drive toward
monotheism. | |
97:3.6 ¿¤¸®¾ß´Â
¾ß¿þ¿Í ¹Ù¾ËÀÇ ÅäÁö ¹®Á¦·ÎºÎÅÍ È÷ºê¸®Àΰú °¡³ª¾È Á¾Á·ÀÇ À̳äÀû Á¾±³Àû Ãø¸éÀ¸·Î ³íÀïÀ» ¹Ù²Ù¾ú´Ù. ¾ÆÇÕÀÌ ³ªº¿ ÀÏ°¡ÀÇ
¶¥À» Â÷ÁöÇϱâ À§ÇØ ±×µéÀ» »ìÇØÇÏÀÚ, ¿¤¸®¾ß´Â ¿¾ ÅäÁö °ü½ÀÀ¸·ÎºÎÅÍ µµ´öÀû ÀïÁ¡À» ¸¸µé¾ú°í, ¹Ù¾Ë ÆÄ¿¡ ¸Â¼¼ °Ý·ÄÇÑ
ÅõÀïÀ» ¹ú¿´´Ù. ÀÌ°ÍÀº ¶ÇÇÑ µµ½ÃÀÇ Áö¹è¿¡ ¸Â¼¼ ½Ã°ñ »ç¶÷µéÀÌ ¹úÀÎ ½Î¿òÀ̾ú´Ù. ÁÖ·Î ¿¤¸®¾ß ¹Ø¿¡¼ ¾ß¿þ´Â ¿¤·ÎÈûÀÌ
µÇ¾ú´Ù. ±× ¼±ÁöÀÚ´Â ÅäÁö °³ÇõÀڷμ ½ÃÀÛÇß°í, ½Å(Deity)À» ³ôÀÓÀ¸·Î ³¡À» ¸Î¾ú´Ù. ¹Ù¾Ë ½ÅÀº ¿©·µÀ̾ú°í, ¾ß¿þ´Â
Çϳª¿´´Ù¡ªÀϽű³°¡ ´Ù½Å±³¸¦ ¹°¸®ÃÆ´Ù.
| Elijah shifted
the Yahweh-Baal controversy from the land issue to the religious
aspect of Hebrew and Canaanite ideologies. When Ahab murdered the
Naboths in the intrigue to get possession of their land, Elijah
made a moral issue out of the olden land mores and launched his
vigorous campaign against the Baalites. This was also a fight of
the country folk against domination by the cities. It was chiefly
under Elijah that Yahweh became Elohim. The prophet began as an
agrarian reformer and ended up by exalting Deity. Baals were many,
Yahweh was one-monotheism won over polytheism. |
97:4.1 ºÎÁ· ½Å¡ªÈñ»ýÁ¦¹°°ú ¿¹½ÄÀ¸·Î ¾ÆÁÖ ¿À·§µ¿¾È ¼¶±èÀ» ¹Þ´ø ½Å(god), Ãʱâ È÷ºê¸®ÀÎÀÇ ¾ß¿þ¡ª°¡ ÀÚ½ÅÀÇ ¹ÎÁ· ¾È¿¡¼µµ ¹üÁË¿Í ºÎµµ´öÀ» ó¹úÇÏ´Â Çϳª´Ô(God)À¸·Î º¯ÈÇÑ Å« ¹ß°ÉÀ½Àº ³²ÂÊ »êÁö¿¡¼ ³ªÅ¸³ ¾Æ¸ð½º¿¡ ÀÇÇØ ÀÌ·ç¾îÁ³´Ù. ¸ð¼¼ÀÇ ½Ã´ë ÀÌÈÄ·Î, ÀÌó·³ ¿ï·Á ÆÛÁö´Â Áø¸®°¡ ÆÈ·¹½ºÅ¸Àο¡¼ ¼±Æ÷µÈ ÀûÀÌ ¾ø¾ú´Ù. | 4. Amos and Hosea A great step in the transition of the tribal god¡ªthe god who had so long been served with sacrifices and ceremonies, the Yahweh of the earlier Hebrews¡ªto a God who would punish crime and immorality among even his own people, was taken by Amos, who appeared from among the southern hills to denounce the criminality, drunkenness, oppression, and immorality of the northern tribes. Not since the times of Moses had such ringing truths been proclaimed in Palestine. | |
97:4.2 ¾Æ¸ð½º´Â
´ÜÁö ȸº¹ÀÚ³ª °³ÇõÀÚ°¡ ¾Æ´Ï¾ú´Ù; ±×´Â »õ·Î¿î ½Å(Deity) °³³äÀ» ¹ß°ßÇÑ ÀÚ¿´´Ù. ±×´Â ÀÌÀü »ç¶÷µéÀÌ ¹ßÇ¥ÇÑ Çϳª´Ô¿¡
°üÇÏ¿© ¸¹ÀÌ ¼±Æ÷ÇÏ¿´°í, À̸¥¹Ù ¼±¹Î »çÀÌ¿¡¼ Á˸¦ ¹¬ÀÎÇÏ´Â ½Å¼ºÇÑ Á¸Àç(Divine Being)¸¦ ¹Ï´Â °ÍÀ» ¿ë°¨È÷
°ø°ÝÇß´Ù. ¸á±â¼¼µ¦ ½ÃÀý ÀÌÈÄ¿¡ óÀ½À¸·Î, ¹ÎÁ·ÀÇ °øÁ¤°ú µµ´öÀÇ 2Áß Àã´ë¸¦ ÀÌ¿ëÇÏ¿© ºñ³ÇÏ´Â ¼Ò¸®°¡ »ç¶÷ÀÇ ±Í¿¡
µé·È´Ù. ±×µéÀÇ ¿ª»ç¿¡¼ óÀ½À¸·Î, ¹Ù·Î ±×µéÀÇ Çϳª´Ô ¾ß¿þ°¡ ±×µéÀÇ »ýÈ°¿¡¼ »ý±â´Â ¹üÁË¿Í Á˸¦ ¾î¶² ´Ù¸¥ ¹ÎÁ·ÀÇ
°æ¿ìº¸´Ù ´õ Âü°í ³Ñ¾î°¡Áö ¾Ê´Â´Ù´Â ¼±¾ðÀÌ È÷ºê¸®ÀÎÀÇ ±Í¿¡ µé·È´Ù. ¾Æ¸ð½º´Â »ç¹«¿¤°ú ¿¤¸®¾ßÀÇ ¾öÇÏ°í °øÁ¤ÇÑ Çϳª´ÔÀ»
»ó»óÇßÁö¸¸, ¶ÇÇÑ À߸øÇÑ °ÍÀ» ¹úÁÙ ¶§ È÷ºê¸®Àΰú ¾î´À ´Ù¸¥ ¹ÎÁ·À» Á¶±Ýµµ ´Þ¸® »ý°¢ÇÏÁö ¾Ê´Â Çϳª´ÔÀ» º¸¾Ò´Ù. ÀÌ°ÍÀº
À̱âÀûÀÎ ¡°¼±¹Î¡± ±³¸®¿¡ ´ëÇÑ Á¤¸é °ø°ÝÀ̾ú°í, ´ç½Ã ¸¹Àº È÷ºê¸®ÀεéÀº ÀÌ°Í¿¡ ´ëÇØ ¸÷½Ã ºÐ°³ÇÏ¿´´Ù.
| Amos was not
merely a restorer or reformer; he was a discoverer of new concepts
of Deity. He proclaimed much about God that had been announced by
his predecessors and courageously attacked the belief in a Divine
Being who would countenance sin among his so-called chosen people.
For the first time since the days of Melchizedek the ears of man
heard the denunciation of the double standard of national justice
and morality. For the first time in their history Hebrew ears heard
that their own God, Yahweh, would no more tolerate crime and sin
in their lives than he would among any other people. Amos envisioned
the stern and just God of Samuel and Elijah, but he also saw a God
who thought no differently of the Hebrews than of any other nation
when it came to the punishment of wrongdoing. This was a direct
attack on the egoistic doctrine of the "chosen people,"
and many Hebrews of those days bitterly resented it. | |
97:4.3 ¾Æ¸ð½º°¡
¸»ÇÏ¿´´Ù: ¡°»êÀ» ÀÌ·ç°í ¹Ù¶÷À» ÀÏÀ¸Å°½Ã´Â ÀÌ, ÀÏ°öº°°ú ¿À¸®¿ÂÀ» Çü¼ºÇÑ À̸¦ ãÀ¸¶ó, ±×´Â Á×À½ÀÇ ±×¸²ÀÚ¸¦ ¾ÆħÀ¸·Î
¹Ù²Ù°í ³·µµ ¹ãó·³ ¾îµÓ°Ô ¸¸µå½Å´Ù.¡± °Ç¼ºÀ¸·Î Á¾±³¸¦ ¹Ï´Â ±âȸÁÖÀÇÀÚ¿Í ¶§¶§·Î ºÎµµ´öÇÑ µ¿·áµéÀ» ºñ³Çϸé¼, º¯Ä¡
¾Ê´Â ¾ß¿þÀÇ ¾î±è¾ø´Â °øÁ¤À» ³ªÅ¸³»·Á°í ¾Ö¾²¸é¼ ±×´Â Çà¾ÇÀڵ鿡°Ô ¸»Çß´Ù: ¡°ºñ·Ï ±×µéÀÌ Áö¿ÁÀ¸·Î ÆÄ°í µé¾î°¡µµ °Å±â¼
±×µéÀ» Àâ¾Æ ³»¸®¶ó, ºñ·Ï ±×µéÀÌ Çϴ÷Π±â¾î¿À¸£´õ¶óµµ, °Å±â¼ ±×µéÀ» ²ø¾î³»¸®¸®¶ó.¡± ¡°±×¸®°í Àûµé ¾Õ¿¡ Æ÷·Î°¡
µÇ¾î ²ø·Á°¡µµ, °Å±â¼ ³ª´Â °øÁ¤ÀÇ Ä®À» °Ü´©¸ç, ±× Ä®ÀÌ ÀúÈñ¸¦ Á×ÀÏ °ÍÀÌ´Ù.¡± ¾Æ¸ð½º´Â ¶Ç ±×µéÀ» ²Ù¢°í ºñ³ÇÏ´Â
¼Õ°¡¶ôÀ¸·Î ±×µéÀ» °¡¸®Å°¸é¼ ¾ß¿þÀÇ À̸§À¸·Î Ã¥¸ÁÇÏ°í °í¹ßÇÏ¿´´Ù. ¡°ºÐ¸íÄÁ´ë, ³ÊÈñ°¡ ÇÑ ÀÏÀ» Çϳªµµ °áÄÚ ÀØÁö ¾ÊÀ»
°ÍÀÌ´Ù,¡± ¡°±×¸®°í ¹ÐÀ» üÁúÇÏ´Â °Í °°ÀÌ, ³ª´Â À̽º¶ó¿¤ÀÇ ÁýÀ» ¸ðµç ³ª¶ó »çÀÌ¿¡ üÁúÇϸ®¶ó¡±ÇÏ°í ¾ß¿þÀÇ À̸§À¸·Î
¼±¾ðÇßÀ» ¶§, ¾Æ¸ð½º´Â ûÁßÀ» ´õ¿í ³î¶ó°Ô Çß´Ù.
| Said Amos:
"He who formed the mountains and created the wind, seek him
who formed the seven stars and Orion, who turns the shadow of death
into the morning and makes the day dark as night." And in denouncing
his half-religious, timeserving, and sometimes immoral fellows,
he sought to portray the inexorable justice of an unchanging Yahweh
when he said of the evildoers: "Though they dig into hell,
thence shall I take them; though they climb up to heaven, thence
will I bring them down." "And though they go into captivity
before their enemies, thence will I direct the sword of justice,
and it shall slay them." Amos further startled his hearers
when, pointing a reproving and accusing finger at them, he declared
in the name of Yahweh: "Surely I will never forget any of your
works." "And I will sift the house of Israel among all
nations as wheat is sifted in a sieve." | |
97:4.4 ¾Æ¸ð½º´Â
¾ß¿þ°¡ ¡°¸ðµç ³ª¶óÀÇ Çϳª´Ô¡±À̶ó°í ¼±Æ÷ÇÏ°í, ÀÇ½Ä ÇàÀ§·Î ÀÇ(ëù)¸¦ ´ë½ÅÇؼ´Â ¾È µÈ´Ù°í À̽º¶ó¿¤ »ç¶÷µé¿¡°Ô °æ°íÇß´Ù.
µ¹·Î ÃÄÁ×ÀÓÀ» ´çÇϱâ Àü¿¡, ÀÌ ¿ë°¨ÇÑ ¼±»ýÀº ÃÖ°íÀÇ ¾ß¿þ ±³¸®¸¦ »ì¸®±â¿¡ ³Ë³ËÇÑ Áø¸®ÀÇ ´©·èÀ» Æ۶߷ȴÙ. ±×´Â ¸á±â¼¼µ¦ÀÇ
°è½Ã°¡ ´õ¿í ÁøÀüµÇ´Â °ÍÀ» º¸ÀåÇß´Ù.
| Amos proclaimed
Yahweh the "God of all nations" and warned the Israelites
that ritual must not take the place of righteousness. And before
this courageous teacher was stoned to death, he had spread enough
leaven of truth to save the doctrine of the supreme Yahweh; he had
insured the further evolution of the Melchizedek revelation. | |
97:4.5 È£¼¼¾Æ´Â
¸ð¼¼°¡ °¡¸£Ä£ »ç¶ûÀÇ Çϳª´Ô °³³äÀ» ºÎÈ°½ÃÅ´À¸·Î, º¸ÆíÀû °øÁ¤ÀÇ Çϳª´ÔÀ̶ó´Â ¾Æ¸ð½ºÀÇ ±³¸®¸¦ µû¶ú´Ù. È£¼¼¾Æ´Â Èñ»ý¹°ÀÌ
¾Æ´Ï¶ó ´µ¿ìħÀ» ÅëÇؼ ¿ë¼¹Þ±â¸¦ ¿ÜÃÆ´Ù. ±×´Â Çϳª´ÔÀÌ ÀÎÀÚÇÏ°í ÀÚºñ·Ó´Ù´Â º¹À½À» ¼±Æ÷ÇÏ¸ç ¸»Çß´Ù, ¡°³»°¡ ³Ê¿Í
¾ðÁ¦±îÁö³ª ¾àÈ¥ÇÒ °ÍÀÌ´Ù; ¿Ç´Ù, ³ª´Â ÀÇ(ëù)¿Í ½ÉÆÇ °¡¿îµ¥, ÀÎÀÚÇÏ°í ÀÚºñ·Ó°Ô ³ÊÈñ¿Í ¾àÈ¥ÇÒ °ÍÀÌ´Ù. ³ª´Â Ãæ½ÇÇÏ°Ô
³ÊÈñ¿Í ¾àÈ¥±îÁö Çϸ®¶ó,¡± ¡°³ª´Â ³ªÀÇ ºÐ³ë¸¦ Ç®±â À§ÇØ, ³ÊÈñ¸¦ ¾Æ³¦¾øÀÌ »ç¶ûÇÒ °ÍÀÌ´Ù.¡±
| Hosea followed
Amos and his doctrine of a universal God of justice by the resurrection
of the Mosaic concept of a God of love. Hosea preached forgiveness
through repentance, not by sacrifice. He proclaimed a gospel of
loving-kindness and divine mercy, saying: "I will betroth you
to me forever; yes, I will betroth you to me in righteousness and
judgment and in loving-kindness and in mercies. I will even betroth
you to me in faithfulness." "I will love them freely,
for my anger is turned away." | |
97:4.6 È£¼¼¾Æ´Â
Ãæ½ÇÇÏ°Ô ¾Æ¸ð½ºÀÇ µµ´öÀû °æ°í¸¦ °è¼ÓÇß°í, Çϳª´Ô¿¡ ´ëÇÏ¿© ÀÌ·¸°Ô ¸»Çß´Ù. ¡°ÀúÈñ¸¦ ²Ù¢´Â °ÍÀÌ ³»°¡ ¹Ù¶ó´Â ¹ÙÀÌ´Ù.¡±
±×·¯³ª ¡°³» ¹é¼ºÀÌ ¾Æ´Ñ Àڵ鿡°Ô ¡®³ÊÈñ´Â ³» ¹é¼ºÀÌ´Ù¡¯ ¸»ÇÒ °ÍÀÌ´Ù. ±×µéÀº ¡®ÁÖ´Â ¿ì¸®ÀÇ Çϳª´ÔÀÌ´Ù¡¯¶ó°í ¸»ÇÒ
°ÍÀÌ´Ù,¡± ÀÌ·¸°Ô ¸»ÇßÀ» ¶§ À̽º¶ó¿¤ »ç¶÷µéÀº À̸¦ ¹Ý¿ªÁË¿¡ °¡±õ°Ô ÀÜÀÎÇÑ °ÍÀ¸·Î ¿©°å´Ù. ±×´Â °è¼Ó ȸ°³¿Í ¿ë¼¸¦
¼³±³ÇÏ¸ç ¸»Çß´Ù, ¡°³ª´Â ±×µéÀÇ Å¸¶ôÀ» °íÄ¥ °ÍÀÌ´Ù; ³ª´Â ³ªÀÇ ºÐ³ë¸¦ Ç®±â À§ÇØ, ±×µéÀ» ¾Æ³¦¾øÀÌ »ç¶ûÇÒ °ÍÀÌ´Ù.¡±
È£¼¼¾Æ´Â ´Ã Èñ¸Á°ú ¿ë¼¸¦ ¼±Æ÷Çß´Ù. ±×ÀÇ ¸»¾¸ÀÇ ¿äÁ¡Àº ´Ã ÀÌ°ÍÀ̾ú´Ù: ¡°³ª´Â ³ªÀÇ ¹é¼º¿¡°Ô ÀÚºñ¸¦ º£Ç® °ÍÀÌ´Ù.
ÀúÈñ´Â ³ª ¿ÜÀÇ Çϳª´ÔÀ» ¾ËÁö ¸øÇϸ®´Ï, ³ª ¿Ü¿¡´Â ±¸¿øÀÚ°¡ ¾øµµ´Ù.¡±
| Hosea faithfully
continued the moral warnings of Amos, saying of God, "It is
my desire that I chastise them." But the Israelites regarded
it as cruelty bordering on treason when he said: "I will say
to those who were not my people, `you are my people'; and they will
say, `you are our God.'" He continued to preach repentance
and forgiveness, saying, "I will heal their backsliding; I
will love them freely, for my anger is turned away." Always
Hosea proclaimed hope and forgiveness. The burden of his message
ever was: "I will have mercy upon my people. They shall know
no God but me, for there is no savior beside me." | |
97:4.7 ¾Æ¸ð½º´Â
±×µéÀÌ ¼±ÅÃµÈ ¹é¼ºÀ̶ó »ý°¢µÈ´Ù°í Çؼ ¾ß¿þ°¡ ±×µé Áß¿¡¼ ¹üÁË¿Í Á˸¦ ¹¬ÀÎÇÏ·Á ÇÏÁö ¾Ê´Â´Ù´Â °ÍÀ» ±ú´Ýµµ·Ï È÷ºê¸®ÀÎÀÇ
¹ÎÁ· ¾ç½ÉÀ» ±ú¿ìÃÆ´Ù. ÇÑÆí È£¼¼¾Æ´Â ½Å¼ºÇÑ µ¿Á¤½ÉÀÌ °¡µæÇÑ ÀÚ¾Ö·Ó´Ù´Â ÀÚºñ·Î¿î ÈÀ½ÀÇ Ã¹ À½Á¤À» ½ÃÀÛÇß°í, ÈÄÀÏ¿¡
ÀÌ»ç¾ß¿Í ±× µ¿·áµéÀº ÀÌ ÈÀ½À» ¾ÆÁÖ ¾Æ¸§´ä°Ô ³ë·¡Çß´Ù.
| Amos quickened
the national conscience of the Hebrews to the recognition that Yahweh
would not condone crime and sin among them because they were supposedly
the chosen people, while Hosea struck the opening notes in the later
merciful chords of divine compassion and loving-kindness which were
so exquisitely sung by Isaiah and his associates. |
5. The First Isaiah These were the times when some were proclaiming threatenings of punishment against personal sins and national crime among the northern clans while others predicted calamity in retribution for the transgressions of the southern kingdom. It was in the wake of this arousal of conscience and consciousness in the Hebrew nations that the first Isaiah made his appearance. | ||
97:5.2 ÀÌ»ç¾ß´Â
°è¼ÓÇÏ¿© Çϳª´ÔÀÇ ¿µ¿øÇÑ º»¼º, °ð ¹«ÇÑÇÑ ÁöÇý, º¯ÇÔ¾ø´Â ¿ÏÀüÇÑ ½Å·Ú¸¦ ¼³ÆÄÇÏ¿´´Ù. ±×´Â À̽º¶ó¿¤ÀÇ Çϳª´ÔÀ» ´ëÇ¥ÇÑ´Ù°í
¸»ÇÏ¿´´Ù: ¡°³»°¡ ³õÀº ¼±À» µû¶ó ½ÉÆÇÇÏ°í ´Ù¸²Ãß ´ë·Î ÀÇ(ëù)¸¦ ÆîÄ¥ °ÍÀÌ´Ù.¡± ¡°³ÊÈñÀÇ ½½ÇÄ°ú µÎ·Á¿ò¿¡¼, ³ÊÈñ°¡
¼ö°íÇÏ´Â °íµÈ ¼Ó¹ÚÀÇ Ã³Áö¿¡¼ ¹þ¾î³ªµµ·Ï ÁÖ°¡ ³ÊÈñ¿¡°Ô ÈÞ½ÄÀ» ÁÙ °ÍÀÌ´Ù.¡± ¡°±×¸®°í ³ÊÈñÀÇ ±Í´Â ¡®ÀÌ°ÍÀÌ ±æÀ̶ó,
±× ±æ·Î °¡¶ó¡¯ ÇÏ´Â ¸»¾¸À» ³ÊÈñ µÚ¿¡¼ µè°Ô µÉ °ÍÀÌ´Ù.¡± ¡°º¸¶ó, Çϳª´ÔÀº ³ªÀÇ ±¸¿øÀÌ´Ù; ³ª´Â ¹Ï°í µÎ·Á¿öÇÏÁö
¾ÊÀ» °ÍÀº, ÁÖ°¡ ³ªÀÇ ÈûÀÌ½Ã¸ç ³ªÀÇ ³ë·¡À̱⠶§¹®ÀÌ´Ù.¡± ¡°¡®ÀÌÁ¦ ¿Í¼ ÇÔ²² ÀdzíÇÏÀÚ¡¯ ¡®³ÊÈñÀÇ ÁË°¡ ÁøÈ« °°À»Áö¶óµµ,
´«Ã³·³ ÇϾé°Ô µÉ °ÍÀÌ´Ù; ÁøÈ«»öó·³ ºÓ¾îµµ ¾çÅÐ °°ÀÌ µÉ °ÍÀÌ´Ù¡¯ ÁÖ°¡ ¸»¾¸ÇϽŴÙ.¡±
| Isaiah went
on to preach the eternal nature of God, his infinite wisdom, his
unchanging perfection of reliability. He represented the God of
Israel as saying: "Judgment also will I lay to the line and
righteousness to the plummet." "The Lord will give you
rest from your sorrow and from your fear and from the hard bondage
wherein man has been made to serve." "And your ears shall
hear a word behind you, saying, `this is the way, walk in it.'"
"Behold God is my salvation; I will trust and not be afraid,
for the Lord is my strength and my song." "`Come now and
let us reason together,' says the Lord, `though your sins be as
scarlet, they shall be as white as snow; though they be red like
the crimson, they shall be as wool.'" | |
97:5.3 ÀÌ ¿¹¾ðÀÚ´Â
µÎ·Á¿ò¿¡ ¶³°í È¥ÀÌ °¥±ÞÇÑ È÷ºê¸®Àο¡°Ô ¸»Çß´Ù. ¡°ÀϾ ºûÀ» ¹ßÇ϶ó. ³ÊÈñÀÇ ºûÀÌ ´Ù°¡¿Ô°í, ÁÖÀÇ ¿µ±¤ÀÌ ³ÊÈñ¿¡°Ô
ÀÓÇÏ¿´´Ù.¡± ¡°ÁÖÀÇ ¿µÀÌ ³»°Ô ÀÓÇÏ¿´À¸´Ï, º¹µÈ ¼Ò½ÄÀ» ¿ÂÀ¯ÇÑ ÀÚ¿¡°Ô ÀüÆÄÇ϶ó°í ±×°¡ ³»°Ô ±â¸§À» ºÎÀ¸¼Ì´Ù; ±×´Â
³ª¸¦ º¸³»¼Å¼ ¸¶À½ÀÌ »óÇÑ ÀÚ¸¦ µ¿¿©¸Å°í, Æ÷·ÎµÈ ÀÚ¿¡°Ô ÀÚÀ¯¸¦, °¤Èù ÀÚ¿¡°Ô ¹®ÀÌ ¿·ÈÀ½À» ¼±Æ÷ÇÏ°Ô Çϼ̴Ù.¡± ¡°³ª´Â
ÁÖ(Lord) ¾È¿¡¼ Å©°Ô ±â»µÇÒ °ÍÀ̸ç, ³» È¥ÀÌ ³» Çϳª´Ô ¾È¿¡¼ Áñ°Å¿ö ÇÏ´Â °ÍÀº, ÁÖ²²¼ ³ª¿¡°Ô ±¸¿øÀÇ ¿ÊÀ»
ÀÔÇô Áֽðí, ±×ÀÇ ÀÇ·Î¿î ¿ÊÀ¸·Î ³ª¸¦ °¨½Î Áּ̱⠶§¹®ÀÌ´Ù.¡± ¡°±×µéÀÇ ¸ðµç °í³ °¡¿îµ¥¼µµ ±×´Â °í³À» ´çÇÏ¿´°í,
±×ÀÇ ¾Õ¿¡ ÀÖ´ø õ»ç°¡ ±×µéÀ» ±¸¿øÇÏ¿´´Ù. ±×ÀÇ »ç¶û°ú µ¿Á¤½ÉÀ¸·Î ±×µéÀ» ±¸¼ÓÇÏ¿´´Ù.¡±
| Speaking to
the fear-ridden and soul-hungry Hebrews, this prophet said: "Arise
and shine, for your light has come, and the glory of the Lord has
risen upon you." "The spirit of the Lord is upon me because
he has anointed me to preach good tidings to the meek; he has sent
me to bind up the brokenhearted, to proclaim liberty to the captives
and the opening of the prison to those who are bound." "I
will greatly rejoice in the Lord, my soul shall be joyful in my
God, for he has clothed me with the garments of salvation and has
covered me with his robe of righteousness." "In all their
afflictions he was afflicted, and the angel of his presence saved
them. In his love and in his pity he redeemed them." | |
97:5.4 ÀÌ ÀÌ»ç¾ß
µÚ¸¦ ¹Ì°¡¿Í ¿À¹Ùµð¾Æ°¡ µû¶ú°í, À̵éÀº È¥À» Àû¼ÅÁÖ´Â ±×ÀÇ º¹À½À» È®ÀÎÇÏ°í ¾Æ¸§´ä°Ô ¸¸µé¾ú´Ù. ±×¸®°í ¿ë°¨ÇÑ ÀÌ µÎ
Àü·ÉÀº »çÁ¦µé¿¡°Ô Áö¹èµÈ È÷ºê¸®ÀÎ ¿¹½ÄÀ» ´ë´ãÇÏ°Ô ºñ³ÇÏ°í, µÎ·Á¿ò ¾øÀÌ Èñ»ý Á¦µµ Àüü¸¦ °ø°ÝÇß´Ù.
| This Isaiah
was followed by Micah and Obadiah, who confirmed and embellished
his soul-satisfying gospel. And these two brave messengers boldly
denounced the priest-ridden ritual of the Hebrews and fearlessly
attacked the whole sacrificial system. | |
97:5.5 ¹Ì°¡´Â
¡°º¸»óÀ» ¹Þ°í ÀçÆÇÇÏ´Â ÅëÄ¡ÀÚ, º¸¼ö¸¦ ¹Þ°í °¡¸£Ä¡´Â »çÁ¦, µ·À» ¹Þ°í Á¡Ä¡´Â ¿¹¾ðÀڵ顱À» ºñÆÇÇß´Ù. ±×´Â ¹Ì½Å°ú
Á¦»ç¿¡¼ ¹þ¾î³ª ÀÚÀ¯·Î¿î ³¯À» °¡Áö¶ó°í °¡¸£Ä¡¸ç ¸»Çß´Ù: ¡°±×·¯³ª °¢ »ç¶÷ÀÌ ÀÚ±âÀÇ ³ÕÄð ¾Æ·¡¿¡ ¾ÉÀ¸¸ç, ¾Æ¹«µµ ±×¿¡°Ô
°ÌÀ» ÁÖÁö ¸»°í, ÀÌ´Â °¢ÀÚ°¡ Çϳª´ÔÀ» ÀÌÇØÇÏ´Â ´ë·Î ¸ðµç »ç¶÷ÀÌ »ì °ÍÀÌ´Ù.¡±
| Micah denounced
"the rulers who judge for reward and the priests who teach
for hire and the prophets who divine for money." He taught
of a day of freedom from superstition and priestcraft, saying: "But
every man shall sit under his own vine, and no one shall make him
afraid, for all people will live, each one according to his understanding
of God." | |
97:5.6 ¹Ì°¡°¡
ÀüÇÑ ¸Þ½ÃÁö´Â ´ÙÀ½°ú °°´Ù: ¡°³»°¡ ¹øÁ¦¸¦ °¡Áö°í Çϳª´Ô ¾Õ¿¡ ¿Ã±î? ÁÖ°¡ ¼ý¾ç 1õ ¸¶¸®³ª 1¸¸ °¿¡ °¡µæ Âù ±â¸§À¸·Î
±â»µÇϽDZî? ³»°¡ ÁöÀº ÁË ¶§¹®¿¡ ³» ù ¾ÆÀ̸¦, ³» È¥ÀÌ ÁöÀº ÁË ¶§¹®¿¡ ³» ¸öÀÇ ¿¸Å¸¦ ¹ÙÄ¥±î? ¾Æ, »ç¶÷¾Æ,
±×´Â ³ª¿¡°Ô ¹«¾ùÀÌ ÁÁÀºÁö º¸¿©Á̴ּÙ; °øÁ¤ÇÏ°Ô ÇàÇÏ°í ÀÚºñ¸¦ »ç¶ûÇϸç, °â¼ÕÇÏ°Ô ³ÊÈñ Çϳª´Ô°ú ÇÔ²² °È´Â °Í ¸»°í
ÁÖ°¡ ³ÊÈñ¿¡°Ô ¹«¾ùÀ» ¿ä±¸ÇϽðڴÀ³Ä?¡± À̶§´Â À§´ëÇÑ ½Ã´ë¿´´Ù; À̶§´Â Á¤¸» dz¿îÀÇ ½ÃÀýÀ̾úÀ¸´Ï, ½ÇÁ¦·Î ÇÊ»ç Àΰ£Àº
2õ 5¹é³â Àü¿¡ ±×·¯ÇÑ ÇعæÇÏ´Â ¸»¾¸À» µé¾ú°í, ½ÉÁö¾î À̸¦ ¹Ï±âµµ ÇÏ¿´´Ù. »çÁ¦µéÀÇ ²öÁú±ä ÀúÇ×ÀÌ ¾ø¾ú´Ù¸é, ÀÌ
¼±»ýµéÀº È÷ºê¸®ÀÎÀÇ ¿¹¹è ÀǽĿ¡¼ ÇǺñ¸°³» ³ª´Â ¿¹½ÄÀ» Åëä·Î ÆóÁöÇßÀ» °ÍÀÌ´Ù.
| Ever the burden
of Micah's message was: "Shall I come before God with burnt
offerings? Will the Lord be pleased with a thousand rams or with
ten thousand rivers of oil? Shall I give my first-born for my transgression,
the fruit of my body for the sin of my soul? He has shown me, O
man, what is good; and what does the Lord require of you but to
do justly and to love mercy and to walk humbly with your God."
And it was a great age; these were indeed stirring times when mortal
man heard, and some even believed, such emancipating messages more
than two and a half millenniums ago. And but for the stubborn resistance
of the priests, these teachers would have overthrown the whole bloody
ceremonial of the Hebrew ritual of worship. |
6. Jeremiah the Fearless While several teachers continued to expound the gospel of Isaiah, it remained for Jeremiah to take the next bold step in the internationalization of Yahweh, God of the Hebrews. | ||
97:6.2 ¿¹·¹¹Ì¾ß´Â
È÷ºê¸®ÀÎÀÌ ´Ù¸¥ ³ª¶ó¿Í ÀüÀïÇÒ ¶§ ¾ß¿þ°¡ ±×µé ÆíÀ» µéÁö ¾Ê´Â´Ù°í µÎ·Á¿ò ¾øÀÌ ¼±¾ðÇß´Ù. ±×´Â ¾ß¿þ°¡ ¿Â ¶¥, ¸ðµç
³ª¶ó¿Í ¸ðµç ¹ÎÁ·ÀÇ Çϳª´ÔÀ̶ó°í ÁÖÀåÇÏ¿´´Ù. ¿¹·¹¹Ì¾ßÀÇ °¡¸£Ä§Àº À̽º¶ó¿¤ÀÇ Çϳª´ÔÀ» ±¹Á¦ÈÇÏ´Â, ¿Ã¶ó°¡´Â ¹°°áÀÌ ÃÖ°íÁ¶¿¡
´ÞÇÑ °ÍÀ̾ú´Ù. ¸¶Ä§³», ¾ðÁ¦±îÁö³ª, ÀÌ ´ë´ãÇÑ ¼³±³ÀÚ´Â ¾ß¿þ°¡ ¸ðµç ³ª¶óÀÇ Çϳª´ÔÀÌ´Ù, ÀÌÁýÆ®Àο¡°Ô ¿À½Ã¸®½º, ¹Ùºô·Î´Ï¾ÆÀο¡°Ô
º§, ¾Ñ½Ã¸®¾ÆÀο¡°Ô ¾Æ½´¸£, ¶Ç ºí·¹¼ÂÀο¡°Ô ´Ù°ïÀÌ µµ¹«Áö ¾ø´Ù°í ¼±Æ÷Çß´Ù. ÀÌ·¸°Ô È÷ºê¸®ÀÎÀÇ Á¾±³´Â ÀÌ ¹«·Æ¿¡,
±×¸®°í ±× ÀÌÈÄ·Î ¼¼°è¿¡ µÎ·ç, ÀϽű³ÀÇ ºÎÈïÀ» ÇÔ²² ÇÏ°Ô µÇ¾ú´Ù; ¸¶Ä§³» ¾ß¿þ °³³äÀº Ç༺ÀÇ ½Å ¼öÁØÀ¸·Î, ¿ìÁÖÀÇ
À§¾öÀ» °¡Áø ³ôÀ̱îÁöµµ ¿Ã¶ó°¬´Ù. ±×·¯³ª ¿¹·¹¹Ì¾ßÀÇ µ¿·á Áß¿¡ ¸¹Àº »ç¶÷Àº È÷ºê¸® ¹ÎÁ·À» Á¦¿ÜÇÏ°í ¾ß¿þ¸¦ »ý°¢ÇÑ´Ù´Â
°ÍÀÌ ¾î·Æ´Ù´Â °ÍÀ» ±ú´Þ¾Ò´Ù.
| Jeremiah fearlessly
declared that Yahweh was not on the side of the Hebrews in their
military struggles with other nations. He asserted that Yahweh was
God of all the earth, of all nations and of all peoples. Jeremiah's
teaching was the crescendo of the rising wave of the internationalization
of the God of Israel; finally and forever did this intrepid preacher
proclaim that Yahweh was God of all nations, and that there was
no Osiris for the Egyptians, Bel for the Babylonians, Ashur for
the Assyrians, or Dagon for the Philistines. And thus did the religion
of the Hebrews share in that renaissance of monotheism throughout
the world at about and following this time; at last the concept
of Yahweh had ascended to a Deity level of planetary and even cosmic
dignity. But many of Jeremiah's associates found it difficult to
conceive of Yahweh apart from the Hebrew nation. | |
97:6.3 ¿¹·¹¹Ì¾ß´Â
¶ÇÇÑ ÀÌ»ç¾ß°¡ ¹¦»çÇÑ Á¤ÀÇ·Ó°í »ç¶ûÇÏ´Â Çϳª´ÔÀ» ÀüÆÄÇÏ¸é¼ ÀÌ·¸°Ô ¼±¾ðÇß´Ù: ¡°¿Ç´Ù, ³ª´Â ¿µ¿øÇÑ »ç¶ûÀ¸·Î ³ÊÈñ¸¦
»ç¶ûÇÏ¿´´Ù; ±×·¯¹Ç·Î ÀÎÀÚÇÔÀ¸·Î ³»°¡ ³ÊÈñ¸¦ ²ø¾úµµ´Ù.¡± ¡°ÀÌ´Â ±×°¡ ±â²¨ÀÌ »ç¶÷ÀÇ Àڳ࿡°Ô °íÅë Áֱ⸦ ±â»µÇÏÁö
¾Ê±â ¶§¹®ÀÌ´Ù.¡±
| Jeremiah also
preached of the just and loving God described by Isaiah, declaring:
"Yes, I have loved you with an everlasting love; therefore
with loving-kindness have I drawn you." "For he does not
afflict willingly the children of men." | |
97:6.4 µÎ·Á¿ò
¾ø´Â ÀÌ ¿¹¾ðÀÚ´Â ¸»Çß´Ù: ¡°¿ì¸®ÀÇ ÁÖ´Â ÀǷοì½Ã°í, ¸»¾¸Àº À§´ëÇϽðí, ÀÏ¿¡¼´Â °·ÂÇÏ´Ù. »ç¶÷¸¶´Ù °¡´Â ±æ¿¡ µû¶ó¼,
»ç¶÷ÀÌ ÇÑ ÀÏÀÇ ¿¸Å¿¡ µû¶ó¼ ÁÖ·Á°í, »ç¶÷ÀÇ ¸ðµç ÀÚ¼ÕÀÌ °¡´Â ±æÀ» ´Ù ´« ¶ß°í º¸½Å´Ù.¡± ±×·¯³ª ¿¹·ç»ì·½ÀÌ Æ÷À§µÈ
µ¿¾È, ¡°±×¸®°í ÀÌÁ¦ ³»°¡ ÀÌ ¶¥À» ¹Ùºô·ÐÀÇ ÀÓ±Ý ´ÀºÎ°«³×»ì, ³» Á¾ÀÇ ¼Õ¿¡ ÁÖ¾ú´Ù¡±ÇÏ°í ¸»ÇßÀ» ¶§ ±×°ÍÀº ½Å¼ºÀ»
¸ðµ¶ÇÏ´Â ¹Ý¿ªÁË·Î »ý°¢µÇ¾ú´Ù. ¿¹·¹¹Ì¾ß°¡ ±× µµ½ÃÀÇ Ç׺¹À» Á¶¾ðÇßÀ» ¶§, »çÁ¦¿Í ±¹°¡ ÅëÄ¡ÀÚµéÀº ±×¸¦ ÄÄÄÄÇÑ ÁöÇÏ
°¨¹æÀÇ ´õ·¯¿î ±¸µ¢ÀÌ ¼ÓÀ¸·Î ³»´øÁ³´Ù.
| Said this fearless
prophet: "Righteous is our Lord, great in counsel and mighty
in work. His eyes are open upon all the ways of all the sons of
men, to give every one according to his ways and according to the
fruit of his doings." But it was considered blasphemous treason
when, during the siege of Jerusalem, he said: "And now have
I given these lands into the hand of Nebuchadnezzar, the king of
Babylon, my servant." And when Jeremiah counseled the surrender
of the city, the priests and civil rulers cast him into the miry
pit of a dismal dungeon. |
97:7.1 È÷ºê¸® ±¹°¡ÀÇ ¸ê¸Á°ú ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿¡¼ÀÇ Æ÷·Î »ýÈ°Àº ±× »çÁ¦µéÀÇ ±»°Ô °áÀÇÇÑ ÇൿÀÌ ¾Æ´Ï¾ú´Ù¸é, ±×µéÀÇ È®´ëµÇ´Â ½ÅÇп¡ Å« À¯ÀÍÀÌ µÇ¾úÀ» °ÍÀÌ´Ù. ±×µéÀÇ ³ª¶ó´Â ¹Ùºô·ÐÀÇ ±º´ë ¾Õ¿¡¼ ¹«³ÊÁ³°í, ±×µéÀÇ ¹ÎÁ·ÁÖÀÇÀûÀÎ ¾ß¿þ´Â ¿µÀû ÁöµµÀÚµéÀÇ ±¹Á¦Àû ¼³±³·Î ½Ã´Þ·È´Ù. »õ·Ó°í È®´ëµÈ °³³äÀÇ Çϳª´ÔÀε¥µµ, ±×µéÀº ¹ÎÁ· ½Å(god)À» ÀÒ¾î¹ö¸° °ÍÀ» ºÐ°³Ç߱⠶§¹®¿¡, ±¹Á¦ÈµÈ ³ª¶óµéÀÇ Çϳª´ÔÀÌ À¯´ëÀÎÀ» ¼±ÅÃÇÑ ¹é¼ºÀ¸·Î ȸº¹½ÃÅ°·Á´Â ³ë·ÂÀ¸·Î¼, À¯´ëÀÎ »çÁ¦µéÀº È÷ºê¸®ÀÎÀÇ ¿ª»ç¿¡¼ ¿ìȵéÀ» ¸¸µé¾î³»°í ±âÀûÀ¸·Î º¸ÀÌ´Â »ç°ÇµéÀ» µ¡ºÙ¿´´Ù. | 7. The Second Isaiah The destruction of the Hebrew nation and their captivity in Mesopotamia would have proved of great benefit to their expanding theology had it not been for the determined action of their priesthood. Their nation had fallen before the armies of Babylon, and their nationalistic Yahweh had suffered from the international preachments of the spiritual leaders. It was resentment of the loss of their national god that led the Jewish priests to go to such lengths in the invention of fables and the multiplication of miraculous appearing events in Hebrew history in an effort to restore the Jews as the chosen people of even the new and expanded idea of an internationalized God of all nations. | |
97:7.2 Æ÷·Î »ýÈ°
±â°£¿¡ À¯´ëÀÎÀº ¹Ùºô·Î´Ï¾ÆÀÇ ÀüÅë°ú Àü¼³¿¡ ¸¹ÀÌ ¿µÇâÀ» ¹Þ¾Ò´Ù. ÇÏÁö¸¸ À̽º¶ó¿¤ÀÇ Á¶»ó¤ý¿ª»ç¿¡ ¸í¿¹¿Í ¿µ±¤À» µ¹¸®·Á°í
ÀÌ·¯ÇÑ Àü¼³À» Ç×»ó ¿Ö°îÇßÀ½¿¡µµ, ±×µéÀº äÅÃÇÑ °¥´ë¾ÆÀÎ À̾߱âÀÇ µµ´öÀû ¹ÙÅÁ°ú ¿µÀû Àǹ̸¦ ¾î±è¾øÀÌ °³¼±Çß´Ù´Â °ÍÀ»
ÁÖ¸ñÇØ¾ß ÇÑ´Ù.
| During the
captivity the Jews were much influenced by Babylonian traditions
and legends, although it should be noted that they unfailingly improved
the moral tone and spiritual significance of the Chaldean stories
which they adopted, notwithstanding that they invariably distorted
these legends to reflect honor and glory upon the ancestry and history
of Israel. | |
97:7.3 ÀÌ È÷ºê¸®ÀÎ
»çÁ¦¿Í ¼±â°üµéÀÇ Áö¼º¿¡ ´Ü ÇϳªÀÇ »ý°¢À» Ç°°í ÀÖ¾ú´Âµ¥, ÀÌ´Â À¯´ë ³ª¶ó¸¦ º¹±¸ÇÏ°í, È÷ºê¸®ÀÎÀÇ ÀüÅëÀ» ¿µÈ·Ó°Ô
ÇÏ°í, Á¾Á·ÀÇ ¿ª»ç¸¦ ³ôÀÌ´Â °ÍÀ̾ú´Ù. ÀÌ »çÁ¦µéÀÌ ÀڽŵéÀÇ À߸øµÈ »ý°¢À» ¼¾ç ¼¼°èÀÇ ¸¹Àº ºÎºÐ¿¡ µÎ°í ÀÖ´Ù´Â »ç½Ç¿¡¼
ºÐ°³½ÉÀ» °¡Áø´Ù¸é, ±×µéÀÌ ÀǵµÀûÀ¸·Î ±×·¸°Ô ÇÑ °ÍÀÌ ¾Æ´Ï¸ç, ¿µ°¨À» ¹Þ¾Æ¼ ½è´Ù°í ¿ì±âÁö ¾Ê¾Ò°í, ½Å¼ºÇÑ Ã¥À» ¾´´Ù°í
°ø¾ðÇÏÁöµµ ¾Ê¾Ò´Ù´Â °ÍÀ» ±â¾ïÇØ¾ß ÇÑ´Ù. ±×µéÀº ´Ù¸¸ Æ÷·Î »ýÈ°À» ÇÏ´ø µ¿Æ÷ÀÇ ¿À±×¶óµå´Â ¿ë±â¸¦ ºÏµ¸¾Æ ÁÖ·Á°í °í¾ÈµÈ
±³°ú¼¸¦ ÁغñÇÏ°í ÀÖ¾ú´Ù. ±×µéÀº ºÐ¸íÈ÷ ¹ÎÁ·Á¤½Å°ú °Ü·¹ÀÇ »ç±â¸¦ ³ôÀÌ´Â °ÍÀ» °Ü³ÉÇÏ°í ÀÖ¾ú´Ù. ÈÄÀÏÀÇ »ç¶÷µéÀÌ ÀÌ°Í°ú
±âŸ ±â·ÏµéÀ» ¸ð¾Æ¼, ¿À·ù°¡ ÀÖÀ» ¼ö ¾ø´Ù°í »ý°¢µÈ °¡¸£Ä§À» ÀûÀº ¾È³»¼·Î ¸¸µé°Ô µÇ¾ú´Ù.
| These Hebrew
priests and scribes had a single idea in their minds, and that was
the rehabilitation of the Jewish nation, the glorification of Hebrew
traditions, and the exaltation of their racial history. If there
is resentment of the fact that these priests have fastened their
erroneous ideas upon such a large part of the Occidental world,
it should be remembered that they did not intentionally do this;
they did not claim to be writing by inspiration; they made no profession
to be writing a sacred book. They were merely preparing a textbook
designed to bolster up the dwindling courage of their fellows in
captivity. They were definitely aiming at improving the national
spirit and morale of their compatriots. It remained for later-day
men to assemble these and other writings into a guide book of supposedly
infallible teachings. | |
97:7.4 À¯´ëÀÎ »çÁ¦µéÀº Æ÷·Î »ýÈ°ÀÌ ³¡³ µÚ¿¡ ÀÌ ±â·ÏµéÀ» ¾Æ³¦¾øÀÌ ÀÌ¿ëÇØ ¸Ô¾úÁö¸¸, ±×µéÀº ±â¸¦ ²ªÀ» ¼ö ¾ø´Â ÀþÀº ¼±ÁöÀÚ, µÑ° ÀÌ»ç¾ß°¡ ÀÖ¾ú±â ¶§¹®¿¡ µ¿·á Æ÷·Îµé¿¡°Ô ¿µÇâÀ» ¹ÌÄ¡´Â µ¥ Å©°Ô ¹æÇظ¦ ¹Þ¾Ò´Ù. µÑ° ÀÌ»ç¾ß´Â ù ÀÌ»ç¾ß°¡ ¿ÜÄ£, °øÁ¤¤ý»ç¶û¤ýÀÇ(ëù)¤ýÀÚºñÀÇ Çϳª´ÔÀ» ¿ÏÀüÈ÷ ¹Ï´Â ½ÅÀÚ°¡ µÇ¾ú´Ù. ±×´Â ¶ÇÇÑ ¿¹·¹¹Ì¾ß¿Í ÇÔ²², ¾ß¿þ°¡ ¸¸±¹ÀÇ Çϳª´ÔÀÌ µÇ¾úÀ½À» ¹Ï¾ú´Ù. ±×´Â Çϳª´ÔÀÇ º»¼º¿¡ °üÇÑ ÀÌ À̷еéÀ» ¾ÆÁÖ È¿°ú ÀÖ°Ô ¼³ÆÄÇß°í, ±×°¡ À¯´ëÀΰú Á¤º¹ÀÚµéÀ» ¶È°°ÀÌ °³Á¾½ÃÄ×´Ù´Â °ÍÀÌ À̸¦ ³ªÅ¸³½´Ù. ÀÌ ÀþÀº ÀüµµÀÚ´Â ±×ÀÇ °¡¸£Ä§À» ±â·ÏÀ¸·Î ³²°Ü´Âµ¥, Àû´ëÀûÀÌ°í ¿ë¼ ¾ø´Â »çÁ¦µéÀº ±× °¡¸£Ä§À» ±×¿Í ÀüÇô »ó°ü¾ø°Ô ¸¸µé·Á°í ¾Ö½èÁö¸¸, ±× ¾Æ¸§´Ù¿ò°ú ¿õ´ëÇÔÀ» ¼øÀüÈ÷ Á¸°æÇÏ´Â ¸¶À½À¸·Î ÀÌ ±â·ÏÀ» ¿¹ÀüÀÇ ÀÌ»ç¾ß°¡ ¾´ ±â·Ï »çÀÌ¿¡ Áý¾î³Ö°Ô µÇ¾ú´Ù. ÀÌó·³ ÀÌ µÑ° ÀÌ»ç¾ßÀÇ ±â·ÏÀº ±× À̸§À» Áö´Ñ Ã¥¿¡¼ ¹ß°ßµÉ ¼öµµ ÀÖ°í, 40Àå¿¡¼ 55Àå ³¡±îÁö Æ÷ÇÔÇÑ´Ù. | The Jewish
priesthood made liberal use of these writings subsequent to the
captivity, but they were greatly hindered in their influence over
their fellow captives by the presence of a young and indomitable
prophet, Isaiah the second, who was a full convert to the elder
Isaiah's God of justice, love, righteousness, and mercy. He also
believed with Jeremiah that Yahweh had become the God of all nations.
He preached these theories of the nature of God with such telling
effect that he made converts equally among the Jews and their captors.
And this young preacher left on record his teachings, which the
hostile and unforgiving priests sought to divorce from all association
with him, although sheer respect for their beauty and grandeur led
to their incorporation among the writings of the earlier Isaiah.
And thus may be found the writings of this second Isaiah in the
book of that name, embracing chapters forty to fifty-five inclusive. | |
97:7.5 ¸¶Å°º¥Å¸·ÎºÎÅÍ
¿¹¼öÀÇ ½ÃÀý±îÁö, ¾î¶² ¼±ÁöÀÚ³ª Á¾±³ ½º½Âµµ ÀÌ Æ÷·Î »ýÈ° ½ÃÀý¿¡ µÑ° ÀÌ»ç¾ß°¡ ¼±Æ÷Çß´ø ³ôÀº Çϳª´Ô °³³ä¿¡ À̸£Áö
¸øÇß´Ù. ÀÌ ¿µÀû ÁöµµÀÚ°¡ ¼±Æ÷ÇÑ °ÍÀº ÀÛ°í, »ç¶÷ÀÌ ¸¸µç »ç¶÷ ¸ð½ÀÀ» ÇÑ Çϳª´ÔÀº ÀüÇô ¾Æ´Ï¾ú´Ù. ¡°º¸¶ó, ±×´Â
¼¶µéÀ» Ƽ²øó·³ µé¾î ¿Ã¸®½Å´Ù.¡± ¡°±×¸®°í ÇÏ´ÃÀÌ ¶¥º¸´Ù ³ôÀº °Í °°ÀÌ, ³ªÀÇ ±æÀº ³ÊÈñÀÇ ±æº¸´Ù ³ô°í ³ªÀÇ »ý°¢Àº
³ÊÈñÀÇ »ý°¢º¸´Ù ³ô´Ù.¡±
| No prophet
or religious teacher from Machiventa to the time of Jesus attained
the high concept of God that Isaiah the second proclaimed during
these days of the captivity. It was no small, anthropomorphic, man-made
God that this spiritual leader proclaimed. "Behold he takes
up the isles as a very little thing." "And as the heavens
are higher than the earth, so are my ways higher than your ways
and my thoughts higher than your thoughts." | |
97:7.6 ¸¶Ä§³»
¸¶Å°º¥Å¸ ¸á±â¼¼µ¦Àº ÁøÂ¥ Çϳª´ÔÀ» ÇÊ»ç Àΰ£¿¡°Ô ¼±Æ÷ÇÏ´Â Àΰ£ ¼±»ýµéÀ» ¹Ù¶óº¸¾Ò´Ù. ù ÀÌ»ç¾ßó·³, ÀÌ ÁöµµÀÚ´Â ¿ìÁÖ¸¦
âÁ¶ÇÏ°í ÁöÁöÇÏ´Â Çϳª´ÔÀ» ÀüÆÄÇß´Ù. ¡°³ª´Â ¶¥À» ¸¸µé°í, ±× À§¿¡ »ç¶÷À» µÎ¾ú´Ù. ³»°¡ ÇêµÇÀÌ Ã¢Á¶ÇÑ °ÍÀÌ ¾Æ´Ï´Ù;
»ç¶÷ÀÌ »ì¶ó°í ¶¥À» âÁ¶ÇÏ¿´´Ù.¡± ¡°³ª´Â óÀ½ÀÌ¿ä ¸¶Áö¸·ÀÌ´Ï, ³ª ¿Ü¿¡ ¾î¶² ½Åµµ ¾ø´Ù.¡± ÀÌ »õ·Î¿î ¼±ÁöÀÚ´Â À̽º¶ó¿¤ÀÇ
ÁÖ Çϳª´ÔÀ» ´ë½ÅÇÏ¿© ¸»Çß´Ù; ¡°ÇÏ´ÃÀÌ »ç¶óÁö°í ¶¥ÀÌ °í°¥µÉÁö¶óµµ ³ªÀÇ ÀǷοòÀº ´ë´ë·Î ¿µ¿øÇÒ °ÍÀ̸ç, ³ªÀÇ ±¸¿øÀº
³Ê¿Í ÇÔ²² ÀÖÀ» °ÍÀÌ´Ù.¡± ¡°³Ê´Â µÎ·Á¿ö ¸»¶ó, ³»°¡ ³ÊÈñ¿Í ÇÔ²² ÇÔÀ̶ó; Àý¸ÁÇÏÁö ¸»¶ó, ³»°¡ ³ÊÈñÀÇ Çϳª´ÔÀÎ ±î´ßÀÌ´Ù.¡±
¡°³ª ¿Ü¿¡ Çϳª´ÔÀº ¾ø´Ù¡ª¹Ù·Î Çϳª´ÔÀÌ½Ã°í ±¸¿øÀÚÀ̽ôÙ.¡±
| At last Machiventa
Melchizedek beheld human teachers proclaiming a real God to mortal
man. Like Isaiah the first, this leader preached a God of universal
creation and upholding. "I have made the earth and put man
upon it. I have created it not in vain; I formed it to be inhabited."
"I am the first and the last; there is no God beside me."
Speaking for the Lord God of Israel, this new prophet said: "The
heavens may vanish and the earth wax old, but my righteousness shall
endure forever and my salvation from generation to generation."
"Fear you not, for I am with you; be not dismayed, for I am
your God." "There is no God beside me-a just God and a
Savior." | |
97:7.7 ÀÌ¿Í °°Àº
¸»¾¸À» µè´Â °ÍÀº Æ÷·Î°¡ µÈ À¯´ëÀο¡°Ô À§·Î°¡ µÇ¾ú°í, ¸¶Âù°¡Áö·Î ±× µÚ·Î ´Ã Çã´ÙÇÑ »ç¶÷µéÀ» À§·ÎÇß´Ù: ¡°ÁÖ°¡ ÀÌ·¸°Ô
¸»¾¸ÇϽŴÙ, ¡®³ª´Â ³Ê¸¦ ¸¸µé¾ú°í, ³Ê¸¦ µÇã°í ³ÊÀÇ À̸§À¸·Î ³Ê¸¦ ºÒ·¶´Ù, ³Ê´Â ³» °ÍÀÌ´Ù.¡¯¡± ¡°³ÊÈñ°¡ ¹Ù´Ù¸¦
Áö³ª°¥ ¶§ ³»°¡ ³ÊÈñ¿Í ÇÔ²² ÇÒ °ÍÀÌ´Ï, ³» ´«¾Õ¿¡¼ ³ÊÈñ´Â ±ÍÁßÇÏ´Ù.¡± ¡°¿©ÀÚ°¡ Á¦ ¾ÆµéÀ» µ¿Á¤ÇÏ´Â ¸¶À½ÀÌ ¾ø´Ù°í
Çؼ, Á¥ ¸Ô´Â Á¦ ¾ÆÀ̸¦ ÀØÀ» ¼ö ÀÖ´À³Ä? ¿Ç´Ù, ¿©ÀÚ´Â ÀØÀ»Áö ¸ô¶óµµ, ³ª´Â ³» ¾ÆÀ̵éÀ» ÀØÁö ¾Ê´Â´Ù, º¸¶ó,
³»°¡ ÀúÈñ¸¦ ³» ¼Õ¹Ù´Ú¿¡ »õ°å´Ù. ³ª´Â ³» ¼ÕÀÇ ±×¸²ÀÚ·Î ÀúÈñ¸¦ °¡¸®±â±îÁö ÇÏ¿´´Ù.¡± ¡°¾ÇÇÑ ÀÚ´Â ÀÚ±âÀÇ ±æÀ» ¹ö¸±
°ÍÀ̸ç, ºÒÀÇÇÑ »ç¶÷Àº ÀÚ±âÀÇ »ý°¢À» ¹ö¸®°í, ÁÖ²²·Î µ¹¾Æ¿À°Ô Ç϶ó. ±×·¯¸é ÁÖ´Â ±×¿¡°Ô ÀÚºñ¸¦ º£Çª½Ç °ÍÀÌ´Ù, ¿ì¸®
Çϳª´ÔÇÑÅ× µ¹¾Æ¿À°Ô Ç϶ó, ±×°¡ ³ÑÄ¡°Ô ¿ë¼ÇÒ °ÍÀÌ´Ù.¡±
| And it comforted
the Jewish captives, as it has thousands upon thousands ever since,
to hear such words as: "Thus says the Lord, `I have created
you, I have redeemed you, I have called you by your name; you are
mine.'" "When you pass through the waters, I will be with
you since you are precious in my sight." "Can a woman
forget her suckling child that she should not have compassion on
her son? Yes, she may forget, yet will I not forget my children,
for behold I have graven them upon the palms of my hands; I have
even covered them with the shadow of my hands." "Let the
wicked forsake his ways and the unrighteous man his thoughts, and
let him return to the Lord, and he will have mercy upon him, and
to our God, for he will abundantly pardon." | |
97:7.8 »ì·½ÀÇ
Çϳª´Ô¿¡ ´ëÇØ ÀÌ·¸°Ô »õ·Î µå·¯³»´Â º¹À½À» ´Ù½Ã µé¾î º¸¶ó: ¡°±×´Â Á¦ ¾ç ¶¼¸¦ ¸ñÀÚó·³ ¸ÔÀÏ °ÍÀÌ´Ù; ¾çµéÀ» ÆÈ
¾È¿¡ ¸ðÀ¸°í °¡½¿¿¡ Ç°¾î ³ª¸¦ °ÍÀÌ´Ù. ±×´Â ¾àÇÑ ÀÚ¿¡°Ô ÈûÀ» ÁÖ°í, ÈûÀÌ ¾ø´Â ÀÚ¿¡°Ô ÈûÀ» Å°¿ö ÁֽŴÙ. ÁÖ¸¦ ¼¶±â´Â
ÀÚ´Â ´Ù½Ã °ÇØÁú °ÍÀÌ´Ù; µ¶¼ö¸®Ã³·³ ³¯°³ Ä¡¸ç ¿Ã¶ó°¥ °ÍÀÌ´Ù; ÀúÈñ°¡ ´Þ·Áµµ ÁöÄ¡Áö ¾ÊÀ» °ÍÀ̸ç, °ÉÀ»Áö¶óµµ ¾²·¯ÁöÁö
¾ÊÀ» °ÍÀÌ´Ù.¡±
| Listen again
to the gospel of this new revelation of the God of Salem: "He
shall feed his flock like a shepherd; he shall gather the lambs
in his arms and carry them in his bosom. He gives power to the faint,
and to those who have no might he increases strength. Those who
wait upon the Lord shall renew their strength; they shall mount
up with wings as eagles; they shall run and not be weary; they shall
walk and not faint." | |
97:7.9 ÀÌ ÀÌ»ç¾ß´Â
È®´ëµÇ´Â ÃÖ°íÀÇ ¾ß¿þ °³³äÀ» ´ãÀº º¹À½À» ¸Ö¸®±îÁö ÆÛÁö°Ô Çß´Ù. À̽º¶ó¿¤ÀÇ ÁÖ Çϳª´ÔÀ» ¿ìÁÖÀÇ Ã¢Á¶ÀÚ·Î ¹¦»çÇÔÀ¸·Î
±×´Â ¸ð¼¼¿Í ¿õº¯À¸·Î °æÀïÇÏ¿´´Ù. ¿ìÁÖ ¾Æ¹öÁöÀÇ ¹«ÇÑÇÑ ¼Ó¼ºÀ» ±×¸° ±×ÀÇ ±ÛÀº ½Ã¿Í °°¾Ò´Ù. Çϴÿ¡ °è½Å ¾Æ¹öÁö¿¡
°üÇÏ¿© À̺¸´Ù ´õ ¾Æ¸§´Ù¿î ¸»ÀÌ ÀÔ¿¡¼ ³ª¿Â ÀûÀÌ ¾ø´Ù. ½ÃÆíó·³, ÀÌ»ç¾ßÀÇ ±ÛÀº ¹Ì°¡¿¤ÀÌ À¯¶õ½Ã¾Æ¿¡ ¿À½Ã±â Àü¿¡
ÇÊ»ç Àΰ£ÀÇ ±Í°¡ µéÀº¹Ù, ¿µÀû Çϳª´Ô °³³äÀ» °¡Àå ¼þ°íÇÏ°í ÂüµÇ°Ô ¹ßÇ¥ÇÑ °Í¿¡ ¼ÓÇÑ´Ù. ±×°¡ ½ÅÀ» ¹¦»çÇÑ °ÍÀ» µé¾î
º¸¶ó: ¡°³ª´Â ¿µ¿ø¿¡¼ °ÅÇÏ´Â ³ô°í ³ôÀº Á¸ÀçÀÌ´Ù.¡± ¡°³ª´Â óÀ½ÀÌ¿ä ¸¶Áö¸·ÀÌ´Ï, ³ª ¿Ü¿¡ ¾Æ¹« ´Ù¸¥ Çϳª´ÔÀÌ ¾ø´Ù.¡±
¡°±×¸®°í ÁÖÀÇ ¼ÕÀÌ Âª¾ÆÁ®¼ »ç¶÷À» ±¸¿øÇÒ ¼ö ¾ø´Â °ÍÀÌ ¾Æ´Ï¸ç, ±Í°¡ ¾îµÎ¿ö¼ µéÀ» ¼ö ¾ø´Â °ÍÀÌ ¾Æ´Ï´Ù.¡± ºÎµå·¯¿öµµ
À§¾ö ÀÖ´Â ÀÌ ¼±ÁöÀÚ°¡ ½ÅÀÌ º¯Ä¡ ¾Ê°í Çϳª´ÔÀÌ Ãæ½ÇÇÔÀ» ²öÁú±â°Ô ÀüÆÄÇÑ °ÍÀº À¯´ë ¹ÎÁ· »çÀÌ¿¡ »õ·Î¿î ±³¸®¿´´Ù.
¡°Çϳª´ÔÀº ÀØÁö ¾ÊÀ» °ÍÀ̸ç, ¹ö¸®Áö ¾ÊÀ» °ÍÀÌ´Ù¡±¶ó°í ¼±¾ðÇß´Ù.
| This Isaiah
conducted a far-flung propaganda of the gospel of the enlarging
concept of a supreme Yahweh. He vied with Moses in the eloquence
with which he portrayed the Lord God of Israel as the Universal
Creator. He was poetic in his portrayal of the infinite attributes
of the Universal Father. No more beautiful pronouncements about
the heavenly Father have ever been made. Like the Psalms, the writings
of Isaiah are among the most sublime and true presentations of the
spiritual concept of God ever to greet the ears of mortal man prior
to the arrival of Michael on Urantia. Listen to his portrayal of
Deity: "I am the high and lofty one who inhabits eternity."
"I am the first and the last, and beside me there is no other
God." "And the Lord's hand is not shortened that it cannot
save, neither his ear heavy that it cannot hear." And it was
a new doctrine in Jewry when this benign but commanding prophet
persisted in the preachment of divine constancy, God's faithfulness.
He declared that "God would not forget, would not forsake." | |
97:7.10 ÀÌ ´ë´ãÇÑ
¼±»ýÀº »ç¶÷ÀÌ Çϳª´Ô°ú ¹«Ã´ °¡±î¿î »çÀ̶ó°í ¼±Æ÷Çß°í, ÀÌ·¸°Ô ¸»Çß´Ù. ¡°³» À̸§À¸·Î ºÎ¸£´Â ÀÚ¸¶´Ù ³» ¿µ±¤À» À§ÇÏ¿©
âÁ¶Çß°í, ±×µéÀº ³ªÀÇ Âù¾çÀ» º¸ÀÏ °ÍÀÌ´Ù. ³ªÁ¶Â÷µµ ³ª¸¦ À§ÇÏ¿© ÀúÈñÀÇ ÁöÀº Á˸¦ Áö¿ö¹ö¸°´Ù, ³ª´Â ÀúÈñÀÇ Á˸¦
±â¾ïÇÏÁö ¾ÊÀ» °ÍÀÌ´Ù.¡±
| This daring
teacher proclaimed that man was very closely related to God, saying:
"Every one who is called by my name I have created for my glory,
and they shall show forth my praise. I, even I, am he who blots
out their transgressions for my own sake, and I will not remember
their sins." | |
97:7.11 ÀÌ À§´ëÇÑ
È÷ºê¸®ÀÎÀÌ ¹ÎÁ·ÀÇ Çϳª´Ô °³³äÀ» ¶§·Á ºÎ¼ö°í, ÇÑÆí ¿µÈ·Ó°Ô ¿ìÁÖ ¾Æ¹öÁöÀÇ ½Å¼ºÀ» ¼±Æ÷ÇÏ´Â °ÍÀ» µé¾î º¸¶ó. ±×´Â
¿ìÁÖÀÇ ¾Æ¹öÁö¿¡ ´ëÇؼ ÀÌ·¸°Ô ¸»ÇÑ´Ù. ¡°ÇÏ´ÃÀº ³ªÀÇ º¸Á¿ä, ¶¥Àº ¹ßÆÇÀ̶ó.¡± ±×·±µ¥µµ ÀÌ»ç¾ßÀÇ Çϳª´ÔÀº °Å·èÇÏ°í,
ÈǸ¢ÇÏ°í, °øÁ¤Çϸç, »ç¶÷Àº ±×¸¦ Çì¾Æ¸± ¼ö ¾ø¾ú´Ù. »ç¸·ÀÇ º£µÎÀÎ Á·¼ÓÀÌ °¡Á³´ø °³³ä, Áø³ë·Î Â÷ ÀÖ°í º¹¼ö½ÉÀÌ
°¡µæÇÏ°í ÁúÅõÇÏ´Â ¾ß¿þ °³³äÀº °ÅÀÇ »ç¶óÁ³´Ù. ÃÖ°íÀÌ¸ç º¸ÆíÀûÀÎ »õ·Î¿î ¾ß¿þ °³³äÀÌ ÇÊ»ç Àΰ£ÀÇ Áö¼º¿¡ ³ªÅ¸³µ°í,
Àΰ£ÀÇ ´«¾Õ¿¡¼ °áÄÚ »ç¶óÁöÁö ¾Ê°Ô µÇ¾ú´Ù. ½Å¼ºÇÑ °øÁ¤À» ±ú´Ý´Â °ÍÀº ¿ø½ÃÀû ¸¶¹ý°ú »ý¹°ÇÐÀû µÎ·Á¿òÀ» Æı«Çϱ⠽ÃÀÛÇß´Ù.
¸¶Ä§³», »ç¶÷¿¡°Ô ¿ìÁÖÀû ¹ý°ú Áú¼, ¹ÏÀ» ¼ö ÀÖ°í ÃÖÁ¾Àû ¼Ó¼ºÀ» °¡Áø ¿ìÁÖÀû Çϳª´Ô(God)ÀÌ ¼Ò°³µÇ¾ú´Ù.
| Hear this great
Hebrew demolish the concept of a national God while in glory he
proclaims the divinity of the Universal Father, of whom he says,
"The heavens are my throne, and the earth is my footstool."
And Isaiah's God was none the less holy, majestic, just, and unsearchable.
The concept of the angry, vengeful, and jealous Yahweh of the desert
Bedouins has almost vanished. A new concept of the supreme and universal
Yahweh has appeared in the mind of mortal man, never to be lost
to human view. The realization of divine justice has begun the destruction
of primitive magic and biologic fear. At last, man is introduced
to a universe of law and order and to a universal God of dependable
and final attributes. | |
97:7.12 ¼þ°íÇÑ
Çϳª´ÔÀ» ¿ÜÄ¡´Â ÀÌ ÀüµµÀÚ´Â ±×Ä¥ ÁÙ ¸ð¸£°í ÀÌ »ç¶ûÀÇ Çϳª´ÔÀ» ¼±Æ÷ÇÏ¿´´Ù. ¡°³ª´Â ³ô°í °Å·èÇÑ °÷¿¡ °ÅÇϸç, ¶ÇÇÑ
´µ¿ìÄ¡°í °â¼ÕÇÑ ¿µ(spirit)À» °¡Áø ÀÚ¿Í ÇÔ²² ÇÑ´Ù.¡± ÀÌ À§´ëÇÑ ¼±»ýÀº °°Àº ½Ã´ëÀÇ »ç¶÷µé¿¡°Ô À§·ÎÇÏ´Â ¸»¾¸À»
´õ ÁÖ¾ú´Ù: ¡°±×¸®°í ÁÖ°¡ ³Ê¸¦ ÁÙ°ð ¾È³»ÇÏ°í ³ÊÀÇ È¥À» ä¿ö ÁÖ½Ç °ÍÀÌ´Ù. ³Ê´Â ¹° ´í µ¿»ê °°°í ±×ħ ¾øÀÌ È帣´Â
»ù¹°°ú °°À» °ÍÀÌ´Ù. ±×¸®°í ÀûÀÌ È«¼öó·³ ¿ÃÁö¶óµµ, ÁÖÀÇ ¿µÀÌ ±×¿¡ ¸Â¼¼ ´ãÀ» ³ôÀÌ ¼¼¿ï °ÍÀÌ´Ù.¡± µÎ·Á¿òÀ» ¾ø¾Ö´Â
¸á±â¼¼µ¦ÀÇ º¹À½°ú ½Å·Ú¸¦ ³º´Â »ì·½ÀÇ Á¾±³°¡ Àηù¿¡°Ô ÃູÀ» ³»¸®·Á°í ´Ù½Ã Çѹø ¾ÕÀ» ºñÃß¾ú´Ù.
| And this preacher
of a supernal God never ceased to proclaim this God of love. "I
dwell in the high and holy place, also with him who is of a contrite
and humble spirit." And still further words of comfort did
this great teacher speak to his contemporaries: "And the Lord
will guide you continually and satisfy your soul. You shall be like
a watered garden and like a spring whose waters fail not. And if
the enemy shall come in like a flood, the spirit of the Lord will
lift up a defense against him." And once again did the fear-destroying
gospel of Melchizedek and the trust-breeding religion of Salem shine
forth for the blessing of mankind. | |
97:7.13 ¸Ö¸®
³»´Ùº¸°í ¿ë±âÀÖ´Â ÀÌ»ç¾ß´Â ÃÖ°íÀÇ ¾ß¿þ, »ç¶ûÀÇ Çϳª´Ô, ¿ìÁÖÀÇ ÅëÄ¡ÀÚ, ¾ÖÁ¤À» °¡Áø, ¿Â ÀηùÀÇ ¾Æ¹öÁöÀÇ À§¾ö°ú
º¸ÆíÀû Àü´ÉÀ» ¼þ°íÇÏ°Ô ±×¸²À¸·Î½á ¹ÎÁ·ÁÖÀÇÀû ¾ß¿þ¸¦ ½ÇÁ¦·Î ¾ÐµµÇß´Ù. ±× Áß´ëÇÑ ½ÃÀý ÀÌÈÄ·Î, ¼¾ç¿¡¼ °¡Àå ³ôÀº
Çϳª´Ô °³³äÀº ¿ìÁÖÀÇ °øÁ¤, ½Å¼ºÇÑ ÀÚºñ, ¿µ¿øÇÑ ÀÇ(ëù)¸¦ Æ÷ÇÔÇß´Ù. ÈǸ¢ÇÑ ¾ð¾î·Î, ºñÇÒ µ¥ ¾ø´Â Ç°À§¸¦ °®Ãß°í
ÀÌ À§´ëÇÑ ¼±»ýÀº Àü´ÉÇÑ Ã¢Á¶ÀÚ¸¦ ¸¸ÀÎÀ» »ç¶ûÇÏ´Â ¾Æ¹öÁö·Î ¹¦»çÇß´Ù.
| The farseeing
and courageous Isaiah effectively eclipsed the nationalistic Yahweh
by his sublime portraiture of the majesty and universal omnipotence
of the supreme Yahweh, God of love, ruler of the universe, and affectionate
Father of all mankind. Ever since those eventful days the highest
God concept in the Occident has embraced universal justice, divine
mercy, and eternal righteousness. In superb language and with matchless
grace this great teacher portrayed the all-powerful Creator as the
all-loving Father. | |
97:7.14 Æ÷·Î·Î
ÀâÇô ÀÖ´ø ÀÌ ¼±ÁöÀÚ´Â ¹Ùºô·ÐÀÇ °°¡¿¡¼ »ç¶÷µéÀÌ ±Í¸¦ ±â¿ï¿´À» ¶§ ±×ÀÇ ¹ÎÁ·¿¡°Ô, ±×¸®°í ¹µ ³ª¶óÀÇ ¹ÎÁ·µé¿¡°Ô ÀüÆÄÇÏ¿´´Ù.
±×¸®°í ÀÌ µÑ° ÀÌ»ç¾ß´Â ¾à¼ÓµÈ ¸Þ½Ã¾ÆÀÇ ÀÓ¹«¿¡ ´ëÇÏ¿©, Á¾Á· ¸é¿¡¼ À߸øµÈ À̱âÀû ¸¹Àº °³³äµéÀ» ¾ø¾Ö´Âµ¥ Å©°Ô ±â¿©Çß´Ù.
±×·¯³ª ÀÌ ³ë·ÂÀº ¿ÏÀüÈ÷ ¼º°øÇÏÁö ¸øÇß´Ù. »çÁ¦µéÀÌ ±×¸©µÈ »ý°¢À¸·Î ¹ÎÁ·ÁÖÀǸ¦ Å°¿ì´Â ÀÏ¿¡ Çå½ÅÇÏÁö ¾Ê¾Ò´õ¶ó¸é, µÎ
ÀÌ»ç¾ßÀÇ °¡¸£Ä§Àº ¾à¼ÓµÈ ¸Þ½Ã¾Æ¸¦ ¾Ë¾Æº¸°í ¹Þ¾ÆµéÀ̱â À§ÇÏ¿© ±æÀ» ¿¹ºñÇßÀ» °ÍÀÌ´Ù.
| This prophet
of the captivity preached to his people and to those of many nations
as they listened by the river in Babylon. And this second Isaiah
did much to counteract the many wrong and racially egoistic concepts
of the mission of the promised Messiah. But in this effort he was
not wholly successful. Had the priests not dedicated themselves
to the work of building up a misconceived nationalism, the teachings
of the two Isaiahs would have prepared the way for the recognition
and reception of the promised Messiah. |
97:8.1 ½Å¼ºÇÑ ¿ª»ç·Î¼ È÷ºê¸®ÀÎÀÇ Ã¼Çè ±â·ÏÀ» º¸´Â °ü½À°ú ³ª¸ÓÁö ¼¼°èµéÀÇ °Å·¡µé¿¡ ´ëÇØ Àΰ£ÀÇ Áö¼º¿¡¼ ¸¹Àº È¥¶õÀÌ Á¸ÀçÇÏ´Â °ÍÀº ¿ª»ç¸¦ Çؼ®Çϴµ¥ ±× Ã¥ÀÓÀÌ ÀÖ´Ù. ÀÌ·¯ÇÑ ¾î·Á¿òÀº À¯´ëÀο¡ ´ëÇÑ ½Ã´ëÀû ¿ª»ç°¡ ¾ø±â ¶§¹®¿¡ ¹ß»ýÇÑ´Ù. ¹Ùºô·Î´Ï¾Æ¿¡ Ãß¹æµÈ ½ÃÀý¿¡ »çÁ¦µéÀÌ, Çϳª´ÔÀÌ È÷ºê¸®Àΰú °¡Á³´ø, ±âÀûÀ̶ó°í »ý°¢µÈ °Å·¡ÀÇ ±â·Ï, ±¸¾à¿¡ ¹¦»çµÈ À̽º¶ó¿¤ÀÇ ½Å¼ºÇÑ ¿ª»çÀÇ »õ·Î¿î ±â·ÏÀ» ÁغñÇÑ ÈÄ¿¡, ±×µéÀº È÷ºê¸®ÀεéÀÇ Àϵé-¡°À̽º¶ó¿¤ ¿ÕµéÀÇ ¾÷Àû¡±, ¡°À¯´Ù ¿ÕµéÀÇ ¾÷Àû¡±°ú °°Àº Ã¥µé¡ªÀ» È÷ºê¸® ¿ª»ç¿¡¼ ¾ó¸¶Å Á¤È®ÇÑ ¸î °¡Áö ´Ù¸¥ ±â·Ï°ú ÇÔ²² Á¸ÀçÇÏ´Â ±â·ÏµéÀ» Á¶½É½º·´°Ô, »ô»ôÀÌ ¾ø¾Ö¹ö·È´Ù. | 8. Sacred and Profane History The custom of looking upon the record of
the experiences of the Hebrews as sacred history and upon the
transactions of the rest of the world as profane history is responsible
for much of the confusion existing in the human mind as to the
interpretation of history. And this difficulty arises because
there is no secular history of the Jews. After the priests of
the Babylonian exile had prepared their new record of God's supposedly
miraculous dealings with the Hebrews, the sacred history of Israel
as portrayed in the Old Testament, they carefully and completely
destroyed the existing records of Hebrew affairs-such books as
"The Doings of the Kings of Israel" and "The Doings
of the Kings of Judah," together with several other more
or less accurate records of Hebrew history. | |
97:8.2 ½Ã´ëÀû
¿ª»çÀÇ Åë·ÄÇÑ ¾Ð·Â¿¡ ´¸®°í ÇÇÇÒ ¼ö ¾øÀÌ °¿ä´çÇÑ °ÍÀÌ ¾î¶»°Ô, Æ÷·Î°¡ µÇ°í ¿Ü±¹Àο¡°Ô Áö¹è¹Þ´Â À¯´ëÀÎÀ» ¾ÆÁÖ °øÆ÷¿¡
ºüÁö°Ô ¸¸µé¾ú´ÂÁö, ±×·¡¼ ±×µéÀÌ ÀÚ±â³× ¿ª»ç¸¦ ¿ÏÀüÈ÷ »õ·Î ¾²°í °³ÀÛÇÏ·Á°í ¾Ö½è´ÂÁö ÀÌÇØÇϱâ À§Çؼ, ¿ì¸®´Â º¹ÀâÇÑ
±×µé ¹ÎÁ· üÇèÀÇ ±â·ÏÀ» °£´ÜÈ÷ »ìÆ캸¾Æ¾ß ÇÑ´Ù. À¯´ëÀÎÀº ½ÅÇÐÀ» ¶°³ª¼ »î¿¡ ´ëÇÏ¿© Àû´çÇÑ Ã¶ÇÐÀ» ¹ßÀü½ÃÅ°Áö ¸øÇß´Ù´Â
°ÍÀ» ±â¾ïÇØ¾ß ÇÑ´Ù. ±×µéÀº »ç¶÷ÀÌ Á˸¦ ÁöÀ¸¸é ²ûÂïÇÑ ¹úÀ» ¹Þ°í, ¾Æ¿ï·¯ ÀǷοì¸é ½ÅÀÌ º¸»óÇÑ´Ù´Â °³³ä, ÃÖÃÊÀÇ
ÀÌÁýÆ®ÀÎÀÇ °³³ä°ú ¾¾¸§Çß´Ù. ¿éÀÇ µå¶ó¸¶´Â ÀÌ·± À߸øµÈ öÇп¡ ¸Â¼± ÀÏÁ¾ÀÇ Ç×ÀÇ¿´´Ù. Àüµµ¼¿¡ ´ã±ä ¼ÖÁ÷ÇÑ ºñ°üÁÖÀÇ´Â
½ÅÀÇ ¼·¸®¸¦ ¹Ï´Â Áö³ªÄ£ ÀÌ ³«°üÀû ¹ÏÀ½¿¡ ´ëÇÑ Çö¸íÇÑ ½Ã´ëÀû ¹ÝÀÀÀ̾ú´Ù.
| In order to
understand how the devastating pressure and the inescapable coercion
of secular history so terrorized the captive and alien-ruled Jews
that they attempted the complete rewriting and recasting of their
history, we should briefly survey the record of their perplexing
national experience. It must be remembered that the Jews failed
to evolve an adequate nontheologic philosophy of life. They struggled
with their original and Egyptian concept of divine rewards for righteousness
coupled with dire punishments for sin. The drama of Job was something
of a protest against this erroneous philosophy. The frank pessimism
of Ecclesiastes was a worldly wise reaction to these overoptimistic
beliefs in Providence. | |
97:8.3 ±×·¯³ª
¿Ü·¡ ÅëÄ¡ÀÚÀÇ ¾ÐÁ¦ ¹Ø¿¡¼ Áö³½ 5¹é ³âÀº ÂüÀ»¼º ÀÖ°í ¿À·¡ °ßµð´Â À¯´ëÀο¡°Ôµµ ³Ê¹« Áö³ªÃÆ´Ù. ¼±ÁöÀÚ¿Í »çÁ¦µéÀº
¿ÜÄ¡±â ½ÃÀÛÇß´Ù: ¡°¾ðÁ¦±îÁö, ¾Æ ÁÖ¿©, ¾ðÁ¦±îÁöÀԴϱî?¡± ¼º¼¸¦ Ž±¸ÇÏ´Â µ¿¾È¿¡, Á¤Á÷ÇÑ À¯´ëÀÎÀÇ È¥¶õÀº ´õ¿í ½ÉÇØÁ³´Ù.
¾î´À ¿¾ ¿¹¾ðÀÚ´Â Çϳª´ÔÀÌ ±×°¡ ¡°ÅÃÇÑ ¹é¼º¡±À» º¸È£ÇÏ°í ±¸¿øÇϸ®¶ó°í ¾à¼ÓÇß´Ù. ¾Æ¸ð½º´Â ±×µéÀÌ ¹ÎÁ·ÀÇ ÀÇ·Î¿î ±âÁØÀ»
´Ù½Ã ¼¼¿ìÁö ¾ÊÀ¸¸é, Çϳª´ÔÀÌ À̽º¶ó¿¤À» ¹ö¸± °ÍÀ̶ó Àü¿¡ À§ÇùÇß´Ù. ½Å¸í±âÀÇ ¼±â°üÀº¡ª¼±°ú ¾Ç, Ãູ°ú ÀúÁÖ¿Í °°ÀÌ¡ªÅ«
¼±ÅÃÀÌ ÀÖÀ½À» ¹¦»çÇÏ¿´´Ù. ù ÀÌ»ç¾ß´Â ÀÎÀÚÇÑ ¿ÕÀÌÀÚ ±¸¿øÀÚ¿¡ ´ëÇÏ¿© ¼³ÆÄÇÏ¿´´Ù. ¿¹·¹¹Ì¾ß´Â ÀÇ·Î¿î ¸¶À½À» °¡Áö´Â¡ª°¡½¿
¼Ó ¼ÆÇ¿¡ ¾à¼ÓÀ» Àû´Â¡ª½Ã´ë¸¦ ¼±Æ÷ÇÏ¿´´Ù. µÑ° ÀÌ»ç¾ß´Â Èñ»ý¹°À» ¹ÙÄ¡°í ´ë¼ÓÇÔÀ¸·Î »ç¶÷ÀÌ ±¸¿ø¹Þ´Â °ÍÀ» ¸»Çß´Ù.
¿¡½º°ÖÀº Çå½ÅÀû ºÀ»ç¸¦ ÅëÇÏ¿© ±¸¿ø¹ÞÀ½À» ¼±Æ÷Çß°í, ¿¡Áî¶ó´Â À²¹ýÀ» ÁöÅ´À¸·Î ¹ø¿µÇÒ °ÍÀ» ¾à¼ÓÇß´Ù. ±×·¯³ª ÀÌ ¸ðµç
ÀÏÀÌ ÀÖ¾ú´Âµ¥µµ, ±×µéÀº ±¸¼ÓµÈ ä·Î ³²¾Æ ÀÖ°í, ±¸¿øÀº µÚ·Î ¹Ì·ç¾îÁ³´Ù. ±×¸®°í ³ª¼ ´Ù´Ï¿¤Àº ´Ù°¡¿À´Â ¡°À§±â¡±¡ªÅ«
»ó»óÀ» ºÎ½¤¹ö¸®°í Áï½Ã ¿µ¿øÇÑ ÀǷοî ÅëÄ¡, Áï ¸Þ½Ã¾ÆÀÇ ¿Õ±¹ÀÌ ¼¼¿öÁö´Â¡ª °¢º»À» Á¦½ÃÇß´Ù.
| But five hundred
years of the overlordship of alien rulers was too much for even
the patient and long-suffering Jews. The prophets and priests began
to cry: "How long, O Lord, how long?" As the honest Jew
searched the Scriptures, his confusion became worse confounded.
An olden seer promised that God would protect and deliver his "chosen
people." Amos had threatened that God would abandon Israel
unless they re-established their standards of national righteousness.
The scribe of Deuteronomy had portrayed the Great Choice-as between
the good and the evil, the blessing and the curse. Isaiah the first
had preached a beneficent king-deliverer. Jeremiah had proclaimed
an era of inner righteousness-the covenant written on the tablets
of the heart. The second Isaiah talked about salvation by sacrifice
and redemption. Ezekiel proclaimed deliverance through the service
of devotion, and Ezra promised prosperity by adherence to the law.
But in spite of all this they lingered on in bondage, and deliverance
was deferred. Then Daniel presented the drama of the impending "crisis"-the
smiting of the great image and the immediate establishment of the
everlasting reign of righteousness, the Messianic kingdom. | |
97:8.4 ÀÌ ¸ðµç
À߸øµÈ Èñ¸ÁÀº ÀÎÁ¾Àû ½Ç¸Á°ú ÁÂÀý·Î À̾îÁ³°í, À¯´ëÀÎ ÁöµµÀÚµéÀº ³Ê¹«³ª È¥¶õ½º·¯¿ö¼ ±×°¡ ÇÊ»ç À°Ã¼ÀÇ ¸ð½ÀÀ» ÀÔ°í¡ª»ç¶÷ÀÇ
¾Æµé(Son of Man)·Î À°½ÅȵǾ¸ÓÁö¾Ê¾Æ ±×µé¿¡°Ô ¿ÔÀ» ¶§, ½Å¼ºÇÑ ÆĶó´ÙÀ̽º ¾ÆµéÀÇ »ç¸í°ú ºÀ»ç¸¦ ¹Þ¾ÆµéÀ̴µ¥
½ÇÆÐÇß´Ù.
| And all of
this false hope led to such a degree of racial disappointment and
frustration that the leaders of the Jews were so confused they failed
to recognize and accept the mission and ministry of a divine Son
of Paradise when he presently came to them in the likeness of mortal
flesh¡ªincarnated as the Son of Man. | |
97:8.5 ¸ðµç Çö´ë
Á¾±³´Â Àΰ£ ¿ª»çÀÇ ¾î¶² ½Ã´ë¸¦ ±âÀûÀ¸·Î Çؼ®ÇÏ·Á°í ¾Ö¾¸À¸·Î ½É°¢ÇÑ ½Ç¼ö¸¦ ÀúÁú·¯ ¿Ô´Ù. Çϳª´ÔÀÌ ¼·¸®·Î¼ ¾Æ¹öÁöÀÇ
°£¼·ÇÏ´Â ¼ÕÀ» ¿©·¯ ¹ø Àΰ£»çÀÇ È帧 ¼Ó¿¡ ¹Ð¾î³ÖÀº °ÍÀÌ Âü¸»ÀÌÁö¸¸, ½ÅÇÐÀÇ µ¶´Ü°ú Á¾±³Àû ¹Ì½ÅÀ» ÀÌ Àΰ£ÀÇ ¿ª»çÀÇ
È帧 ¼Ó¿¡¼ ±âÀû ÇàÀ§·Î ÀÎÇÏ¿© ³ªÅ¸³ª´Â ÃÊÀÚ¿¬Àû ħÀü¹°·Î °£ÁÖÇÏ´Â °ÍÀº À߸øÀÌ´Ù. ¡°ÃÖ°íÀÚµéÀÌ »ç¶÷ÀÇ ³ª¶ó¿¡¼ ´Ù½º¸°´Ù¡±´Â
»ç½ÇÀº ¼¼¼ÓÀÇ ¿ª»ç¸¦ À̸¥¹Ù ½Å¼ºÇÑ ¿ª»ç·Î ¹Ù²ÙÁö ¾Ê´Â´Ù.
| All modern
religions have seriously blundered in the attempt to put a miraculous
interpretation on certain epochs of human history. While it is true
that God has many times thrust a Father's hand of providential intervention
into the stream of human affairs, it is a mistake to regard theologic
dogmas and religious superstition as a supernatural sedimentation
appearing by miraculous action in this stream of human history.
The fact that the "Most Highs rule in the kingdoms of men"
does not convert secular history into so-called sacred history.
| |
97:8.6 ½Å¾àÀÇ
ÀúÀÚ¿Í ÈÄÀÏ¿¡ ±âµ¶±³ ÀÛ°¡µéÀº À¯´ëÀÎ ¼±ÁöÀÚµéÀ» ÃÊ¿ùÀû Á¸Àç·Î ¸¸µé·Á´Â ½Ãµµ·Î, ¶æÀº ÁÁ¾ÒÁö¸¸ È÷ºê¸®ÀÎ ¿ª»çÀÇ ¿Ö°îÀ¸·Î
´õ¿í º¹ÀâÇÏ°Ô µÇ¾ú´Ù. ÀÌó·³ È÷ºê¸®ÀÎÀÇ ¿ª»ç´Â À¯´ëÀÎ ÀúÀÚ¿Í ±âµ¶±³ ÀúÀڵ鿡°Ô ºñÂüÇÏ°Ô ÀÌ¿ëµÇ¾ú´Ù. Çö¼¼ÀÇ È÷ºê¸®ÀÎ
¿ª»ç´Â öÀúÈ÷ ±³¸®È µÇ¾ú´Ù. Ç㱸ÀûÀÎ ½Å¼ºÇÑ ¿ª»ç·Î ¹Ù²î¾ú°í, À̸¥¹Ù ±âµ¶±³ ±¹°¡µéÀÇ µµ´ö °³³ä°ú Á¾±³Àû °¡¸£Ä§°ú
Çì¾î³¯ ¼ö ¾øÀÌ ÇÔ²² ¹ÀÌ°Ô µÇ¾ú´Ù.
| New Testament
authors and later Christian writers further complicated the distortion
of Hebrew history by their well-meant attempts to transcendentalize
the Jewish prophets. Thus has Hebrew history been disastrously exploited
by both Jewish and Christian writers. Secular Hebrew history has
been thoroughly dogmatized. It has been converted into a fiction
of sacred history and has become inextricably bound up with the
moral concepts and religious teachings of the so-called Christian
nations. | |
97:8.7 È÷ºê¸®ÀÎÀÇ
¿ª»ç¿¡¼ Áß´ëÇÑ ½ÃÁ¡À» °£´ÜÈ÷ µÇ»õ±â´Â °ÍÀº ±× ¹ÎÁ·ÀÇ ÀÏ»óÀûÀÎ ½Ã´ëÀû ¿ª»ç¸¦ Ç㱸ÀûÀÌ°í ½Å¼ºÇÑ ¿ª»ç·Î ¹Ù²Ù±â À§ÇØ
À¯´ëÀÎ »çÁ¦µéÀÌ ±â·ÏµÈ »ç½ÇÀ» ¹Ùºô·Ð¿¡¼ ¾î¶»°Ô º¯Áú½ÃÄ×´ÂÁö¸¦ º¸¿©ÁÙ °ÍÀÌ´Ù.
| A brief recital
of the high points in Hebrew history will illustrate how the facts
of the record were so altered in Babylon by the Jewish priests as
to turn the everyday secular history of their people into a fictitious
and sacred history. |
97:9.1 À̽º¶ó¿¤ »ç¶÷µé¿¡°Ô´Â °áÄÚ 12 ºÎÁ·ÀÌ ¾ø¾ú´Ù¡ª°Ü¿ì ¼³Ê ºÎÁ·ÀÌ ÆÈ·¹½ºÅ¸Àο¡¼ Á¤ÂøÇß´Ù. È÷ºê¸®ÀÎÀÇ ±¹°¡´Â À̸¥¹Ù À̽º¶ó¿¤ »ç¶÷µé°ú °¡³ª¾È »ç¶÷µéÀÌ ¿¬ÇÕÇÑ °á°ú·Î Á¸ÀçÇÏ°Ô µÇ¾ú´Ù. ¡°±×¸®°í À̽º¶ó¿¤ÀÇ ¾ÆµéµþÀº °¡³ª¾È »ç¶÷µé »çÀÌ¿¡¼ »ì¾Ò´Ù. À̽º¶ó¿¤ »ç¶÷µéÀº ÀúÈñÀÇ µþµéÀ» ¾Æ³»·Î »ï°í, Àڱ⠵þµéÀ» °¡³ª¾È »ç¶÷ÀÇ ¾Æµéµé¿¡°Ô ÁÖ¾ú´Ù.¡± »çÁ¦µéÀÇ ±â·Ï¿¡¼ È÷ºê¸®ÀÎÀÌ °¡³ª¾È »ç¶÷µéÀ» ÆÈ·¹½ºÅ¸Àο¡¼ ¸ô¾Æ³Â´Ù°í ¼½¿Áö ¾Ê°í ¼±Æ÷ÇßÁö¸¸, ±×µéÀ» °áÄÚ ¸ô¾Æ³½ ÀûÀÌ ¾ø¾ú´Ù. | 9. Hebrew History There never were twelve tribes of the Israelites-only three or four tribes settled in Palestine. The Hebrew nation came into being as the result of the union of the so-called Israelites and the Canaanites. "And the children of Israel dwelt among the Canaanites. And they took their daughters to be their wives and gave their daughters to the sons of the Canaanites." The Hebrews never drove the Canaanites out of Palestine, notwithstanding that the priests' record of these things unhesitatingly declared that they did. | |
97:9.2 À̽º¶ó¿¤
»ç¶÷µéÀÇ ÀǽÄÀº ¿¡ºê¶óÀÓÀÇ »êÁö¿¡¼ ½ÃÀ۵Ǿú°í, ÈÄÀÏÀÇ À¯´ëÀÎ ÀǽÄÀº ³²ÂÊ À¯´ÙÀÇ ¾¾Á·¿¡¼ ½ÃÀ۵Ǿú´Ù. À¯´ëÀÎ(À¯´Ù
»ç¶÷)Àº ¾ðÁ¦³ª ºÏÂÊ À̽º¶ó¿¤ (¿¡ºê¶óÀÓ) ¹ÎÁ·ÀÇ ±â·ÏÀ» ´õ·´È÷°í ±× ±â·Ï¿¡ ¸ÔÄ¥ÇÏ·Á°í ¾Ö½è´Ù.
| The Israelitish
consciousness took origin in the hill country of Ephraim; the later
Jewish consciousness originated in the southern clan of Judah. The
Jews (Judahites) always sought to defame and blacken the record
of the northern Israelites (Ephraimites). | |
97:9.3 °úÀåµÈ
È÷ºê¸®ÀÎÀÇ ¿ª»ç´Â ¾Ï¸ó Á·¼ÓÀÌ ¿ä´Ü ° µ¿ÂÊ¿¡ »ç´Â µ¿Æ÷ ºÎÁ· »ç¶÷µé¡ª±æ¸£¾Ñ »ç¶÷µé¡ªÀ» °ø°ÝÇÏ´Â µ¥ ÀúÇ×ÇÏ·Á°í »ç¿ïÀÌ
ºÏºÎÀÇ ¾¾Á·µéÀ» ºÒ·¯ ¸ðÀ½À¸·Î ºñ·ÔµÈ´Ù. ±×´Â 3õ ¸í ³²ÁþÇÑ ±º´ë·Î ÀûÀ» ¹«Âñ·¶°í, ÀÌ °øÈÆÀÌ »êÁöÀÇ ºÎÁ·µé¿¡°Ô
±×¸¦ ¿ÕÀ¸·Î ¸¸µéµµ·Ï À̲ø¾ú´Ù. Ãß¹æµÈ »çÁ¦µéÀÌ ÀÌ À̾߱⸦ ´Ù½Ã ½èÀ» ¶§, ±×µéÀº »ç¿ïÀÇ ±º´ë¸¦ 330,000¸íÀ¸·Î
´Ã¸®°í, ±× ½Î¿ò¿¡ Âü¿©ÇÑ ÁöÆÄ ¸í´Ü¿¡ ¡°À¯´Ù¡±¸¦ Ãß°¡½ÃÄ×´Ù.
| Pretentious
Hebrew history begins with Saul's rallying the northern clans to
withstand an attack by the Ammonites upon their fellow tribesmen-the
Gileadites-east of the Jordan. With an army of a little more than
three thousand he defeated the enemy, and it was this exploit that
led the hill tribes to make him king. When the exiled priests rewrote
this story, they raised Saul's army to 330,000 and added "Judah"
to the list of tribes participating in the battle. | |
97:9.4 ¾Ï¸ó Á·¼ÓÀ»
¹«Â Á÷ÈÄ¿¡, »ç¿ïÀº ±× ±º´ëÀÇ Àα⸦ ¾ò¾î¼ ¿ÕÀÌ µÇ¾ú´Ù. ÀÌ »ç°Ç¿¡ ¾î¶² »çÁ¦³ª ¼±ÁöÀÚ°¡ ³¢Áö ¾Ê¾Ò´Ù. ±×·¯³ª
³ªÁß¿¡ »çÁ¦µéÀº ½Å¼ºÇÑ Áö½Ã¿¡ µû¶ó¼ »ç¹«¿¤ ¼±Áö°¡ »ç¿ïÀ» ÀÓ±ÝÀ¸·Î ¼¼¿ü´Ù°í ±â·Ï¿¡ ³Ö¾ú´Ù. ±×µéÀº ´ÙÀÀÇ À¯´Ù ¿Õ±ÇÀ»
À§ÇÏ¿© ¡°½Å¼ºÇÑ ÈÄ°è ±¸µµ¡±¸¦ ¼¼¿ì±â À§Çؼ ÀÌ·¸°Ô Çß´Ù.
| Immediately
following the defeat of the Ammonites, Saul was made king by popular
election by his troops. No priest or prophet participated in this
affair. But the priests later on put it in the record that Saul
was crowned king by the prophet Samuel in accordance with divine
directions. This they did in order to establish a "divine line
of descent" for David's Judahite kingship. | |
97:9.5 À¯´ëÀÎ
¿ª»ç¿¡¼ °¡Àå Å« ¿Ö°îÀº ´ÙÀ°ú °ü·ÃÀÌ ÀÖ¾ú´Ù. »ç¿ïÀÌ ¾Ï¸ó Á·¼ÓÀ» ¹«Â µÚ¿¡ (ÀÌ °øÀ» ±×´Â ¾ß¿þ¿¡°Ô µ¹·ÈÁö¸¸),
ºí·¹¼Â Á·¼ÓÀÌ ³î¶ó¼ ºÏÂÊ ¾¾Á·µéÀ» °ø°ÝÇϱ⠽ÃÀÛÇß´Ù. ´ÙÀ°ú »ç¿ïÀº °áÄÚ ¶æÀ» Çѵ¥ ¸ðÀ» ¼ö ¾ø¾ú´Ù. 6¹é ¸íÀ»
°Å´À¸° ´ÙÀÀº ºí·¹¼Â ¿¬¸Í¿¡ µé¾î°¬°í, ¹Ù´å°¡¸¦ µû¶ó¼ ¿¡½ºµå·¤·Ð±îÁö ÇàÁøÇß´Ù. °¡½º¿¡¼ ºí·¹¼Â Á·¼ÓÀÌ ´ÙÀ¿¡°Ô µéÀ»
¶°³ª¶ó°í ¸í·ÉÇß´Ù; ±×µéÀº ±×°¡ »ç¿ï¿¡°Ô·Î ³Ñ¾î°¥±î µÎ·Á¿öÇß´Ù. ´ÙÀÀº ¹°·¯³µ°í, ºí·¹¼Â Á·¼ÓÀº »ç¿ïÀ» °ø°ÝÇؼ ¹°¸®ÃÆ´Ù.
´ÙÀÀÌ À̽º¶ó¿¤¿¡ Ã漺Çß´õ¶ó¸é, ±×µéÀº ÀÌ·± ÁþÀ» ÇÒ ¼ö ¾ø¾ú´Ù. ´ÙÀÀÇ ±º´ë´Â ¿©·¯ ³ª¶ó ¸»À» ÇÏ´Â ºÒÆò²ÛÀÇ ÁýÇÕÀ̾ú°í,
´ëü·Î »çȸ¿¡ ÀûÀÀÇÏÁö ¸øÇÏ´Â ÀÚ¿Í ¹ýÀ» ÇÇÇÑ ÀÚµé·Î ÀÌ·ç¾îÁ® ÀÖ¾ú´Ù.
| The greatest
of all distortions of Jewish history had to do with David. After
Saul's victory over the Ammonites (which he ascribed to Yahweh)
the Philistines became alarmed and began attacks on the northern
clans. David and Saul never could agree. David with six hundred
men entered into a Philistine alliance and marched up the coast
to Esdraelon. At Gath the Philistines ordered David off the field;
they feared he might go over to Saul. David retired; the Philistines
attacked and defeated Saul. They could not have done this had David
been loyal to Israel. David's army was a polyglot assortment of
malcontents, being for the most part made up of social misfits and
fugitives from justice. | |
97:9.6 »ç¿ïÀÌ
±æº¸¾Æ¿¡¼ ºí·¹¼Â Á·¼Ó¿¡°Ô ÆйèÇÑ ºñ±ØÀº µÑ·¯½Ñ °¡³ª¾È »ç¶÷µéÀÇ ´«¿¡ ÀÖ´Â ½Åµé(gods) »çÀÌ¿¡¼ ¾ß¿þ¸¦ ³·Àº ÀÚ¸®·Î
¶³¾î¶ß¸° °ÍÀ̾ú´Ù. º¸ÅëÀº »ç¿ïÀÇ Æй踦 ¾ß¿þ¸¦ ¹è¹ÝÇÑ Å¿À¸·Î µ¹·È°ÚÁö¸¸, À̹ø¿¡ À¯´ÙÀÇ ÆíÁýÀÚµéÀº ¿¹½ÄÇàÀ§¸¦ À߸øÇÑ
°ÍÀ¸·Î µ¹·È´Ù. ÀÌ ÆíÁýÀÚµéÀº ´ÙÀÀÇ ¿Õ±ÇÀ» ¼¼¿ì±â À§ÇÑ ¹è°æÀ¸·Î »ç¿ï°ú »ç¹«¿¤ÀÇ ÀüÅëÀÌ ÇÊ¿äÇß´Ù.
| Saul's tragic
defeat at Gilboa by the Philistines brought Yahweh to a low point
among the gods in the eyes of the surrounding Canaanites. Ordinarily,
Saul's defeat would have been ascribed to apostasy from Yahweh,
but this time the Judahite editors attributed it to ritual errors.
They required the tradition of Saul and Samuel as a background for
the kingship of David. | |
97:9.7 ´ÙÀÀº
±×ÀÇ ÀÛÀº ±º´ë¿Í ÇÔ²² È÷ºê¸®ÀÎÀÇ µµ½Ã°¡ ¾Æ´Ñ Çìºê·Ð¿¡¼ º»ºÎ¸¦ Â÷·È´Ù. À̳» ±×ÀÇ µ¿·áµéÀº ±×¸¦ »õ·Î¿î À¯´Ù ¿Õ±¹ÀÇ
¿ÕÀ¸·Î ¼±Æ÷Çß´Ù. À¯´Ù´Â ´ëü·Î È÷ºê¸®ÀÎÀÌ ¾Æ´Ñ ¿ä¼Ò¡ªÄˤý°¥·¾¤ý¿¹ºÎ½º ¹× ±âŸ °¡³ª¾È »ç¶÷µé·Î¡ª ±¸¼ºµÇ¾ú´Ù. À̵éÀº
À¯¸ñ¹Î¡ª¾ç Ä¡´Â »ç¶÷µé¡ªÀ̾ú°í, ±×·¡¼ È÷ºê¸®ÀÎÀÇ ÅäÁö ¼ÒÀ¯ °³³ä¿¡ Ãæ½ÇÇß´Ù. ±×µéÀº »ç¸·¿¡ »ç´Â ¾¾Á·µéÀÇ À̳äÀ»
Áö´Ï°í ÀÖ¾ú´Ù.
| David with
his small army made his headquarters at the non-Hebrew city of Hebron.
Presently his compatriots proclaimed him king of the new kingdom
of Judah. Judah was made up mostly of non-Hebrew elements-Kenites,
Calebites, Jebusites, and other Canaanites. They were nomads-herders-and
so were devoted to the Hebrew idea of land ownership. They held
the ideologies of the desert clans. | |
97:9.8 ½Å¼ºÇÑ
¿ª»ç¿Í ½Ã´ëÀû ¿ª»çÀÇ Â÷ÀÌÁ¡Àº ´ÙÀ ¿ÕÀ» ¸¸µå´Â °Í¿¡ °üÇÏ¿© ±¸¾à¿¡¼ ¹ß°ßµÇ´Â µÎ °¡Áö ´Ù¸¥ À̾߱Ⱑ Àß ¼³¸íÇØ ÁØ´Ù.
±×ÀÇ Á÷°è ÃßÁ¾ÀÚµéÀÌ (±×ÀÇ ±º´ë°¡) ¾î¶»°Ô ±×¸¦ ¿ÕÀ¸·Î ¸¸µé¾ú´ÂÁö ÇÏ´Â ´ç½Ã À̾߱âÀÇ ÀϺΰ¡ »çÁ¦µéÀÌ ¸¸µç ±â·Ï¿¡
¶æÇÏÁö ¾Ê°Ô ³²°Ô µÇ¾ú´Ù. À̵éÀº ³ªÁß¿¡ ½Å¼ºÇÑ ¿ª»ç¿¡ °üÇÏ¿© ±æ°íµµ Áö·çÇÑ ¼³¸íÀ» ÁغñÇß°í, °Å±â¿¡´Â »ç¹«¿¤ ¼±Áö°¡
½ÅÀÇ Áö½Ã·Î ¾î¶»°Ô ´ÙÀÀ» ±×ÀÇ ÇüÁ¦µé »çÀÌ¿¡¼ °ñ¶ú´ÂÁö, °ø½ÄÀ¸·Î ÁøÇàÇÏ¿© Á¤±³ÇÏ°í ¾ö¼÷ÇÑ ¿¹½Ä¿¡ µû¶ó¼ È÷ºê¸®ÀÎÀÇ
¿ÕÀÌ µÇµµ·Ï ±×¿¡°Ô ±â¸§À» ºÎ¾ú°í, ±×·± ´ÙÀ½ ±×¸¦ »ç¿ïÀÇ ÈÄ°èÀÚ·Î ¼±Æ÷Çß´ÂÁö ±×·ÁÁ® ÀÖ´Ù.
| The difference
between sacred and profane history is well illustrated by the two
differing stories concerning making David king as they are found
in the Old Testament. A part of the secular story of how his immediate
followers (his army) made him king was inadvertently left in the
record by the priests who subsequently prepared the lengthy and
prosaic account of the sacred history wherein is depicted how the
prophet Samuel, by divine direction, selected David from among his
brethren and proceeded formally and by elaborate and solemn ceremonies
to anoint him king over the Hebrews and then to proclaim him Saul's
successor. | |
97:9.9 ±×·¸°Ô
»çÁ¦µéÀº ¸¹Àº ½Ã´ëµé¿¡ ´ëÇØ Çϳª´ÔÀÌ À̽º¶ó¿¤°ú ±âÀûÀûÀ¸·Î °Å·¡ÇÑ °Í¿¡ ´ëÇÑ Ç㱸ÀûÀÎ À̾߱⸦ ÁغñÇÑ ÈÄ, ÀÌ¹Ì ±â·Ï¿¡
³²¾Æ ÀÖ´Â Æò¹üÇÏ°í »ç½ÇÀûÀÎ Áø¼úÀ» ¿ÏÀüÈ÷ »èÁ¦ÇÏ´Â µ¥ ½ÇÆÐÇÏ´Â °æ¿ì°¡ ¸¹¾Ò´Ù.
| So many times
did the priests, after preparing their fictitious narratives of
God's miraculous dealings with Israel, fail fully to delete the
plain and matter-of-fact statements which already rested in the
records. | |
97:9.10 ´ÙÀÀº
óÀ½¿¡ »ç¿ïÀÇ µþ, ´ÙÀ½¿¡´Â ºÎÀ¯ÇÑ ¿¡µ¼ »ç¶÷ ³ª¹ßÀÇ °úºÎ, ±× ´ÙÀ½¿¡´Â °Ô¼ö¸£ÀÇ ¿Õ Å»¸¶ÀÌÀÇ µþ°ú °áÈ¥ÇÔÀ¸·Î, Á¤Ä¡ÀûÀ¸·Î
ÀÚ½ÅÀ» Å°¿ì·Á°í ¾Ö½è´Ù. ±×´Â Èý Á·¼ÓÀÇ ¾Æ³» ¹å¼¼¹Ù´Â ¸»ÇÒ °Íµµ ¾ø°í, ¿¹ºÎ½ºÀÇ ¿©Àεé·ÎºÎÅÍ ¿©¼¸ ¾Æ³»¸¦ °ñ¶ú´Ù.
| David sought
to build himself up politically by first marrying Saul's daughter,
then the widow of Nabal the rich Edomite, and then the daughter
of Talmai, the king of Geshur. He took six wives from the women
of Jebus, not to mention Bathsheba, the wife of the Hittite. | |
97:9.11 ±×·±
¹æ¹ýÀ¸·Î ±×·± ¹ÎÁ·À¸·ÎºÎÅÍ, ´ÙÀÀº ¿¡ºê¶óÀÓ Á·¼ÓÀÇ À̽º¶ó¿¤ ¿Õ±¹, »ç¶óÁö´Â ºÏÂÊ ¿Õ±¹ÀÇ À¯»ê°ú ÀüÅëÀ» À̾î¹ÞÀº ½Å¼ºÇÑ
À¯´Ù ¿Õ±¹À̶ó´Â Ç㱸¸¦ ¸¸µé¾ú´Ù. ´ÙÀÀÌ °Å´À¸° À¯´ÙÀÇ ±¹Á¦Àû ºÎÁ·Àº À¯´ëÀÎÀ̱⺸´Ù ¿ÀÈ÷·Á À̹æÀÎÀ̾ú´Ù. ±×·±µ¥µµ
¿¡ºê¶óÀÓÀÇ ¾ï¾Ð¹ÞÀº Àå·ÎµéÀÌ ³»·Á¿Í¼ ¡°±×¿¡°Ô ±â¸§À» ºÎ¾î À̽º¶ó¿¤ÀÇ ¿ÕÀ» ¸¸µé¾ú´Ù.¡± ±º»çÀû À§ÇùÀÌ ÀÖÀº ÈÄ¿¡,
´ÙÀÀº ±×¶§ ¿¹ºÎ½º Á·¼Ó°ú Á¶¾àÀ» ¸Î¾ú°í, ¿¬ÇÕ ¿Õ±¹ÀÇ ¼öµµ¸¦ ¿¹ºÎ½º(¿¹·ç»ì·½)¿¡ ¼¼¿ü´Âµ¥, ÀÌ°÷Àº À¯´Ù¿Í À̽º¶ó¿¤ÀÇ
Áß°£ ÁöÁ¡¿¡ Æ°Æ°È÷ ´ãÀ» ½×Àº µµ½Ã¿´´Ù. ºí·¹¼Â Á·¼ÓÀÌ ÈïºÐÇß°í °ð ´ÙÀÀ» °ø°ÝÇß´Ù. Ä¡¿ÇÑ ÀüÅõ°¡ ÀÖÀº ÈÄ¿¡ ±×µéÀ»
¹°¸®ÃÆ°í, ´Ù½Ã Çѹø ¾ß¿þ´Â ¡°¸¸±ºÀÇ ÁÖ Çϳª´Ô¡±À¸·Î ÀÚ¸®¸¦ Àâ¾Ò´Ù.
| And it was
by such methods and out of such people that David built up the fiction
of a divine kingdom of Judah as the successor of the heritage and
traditions of the vanishing northern kingdom of Ephraimite Israel.
David's cosmopolitan tribe of Judah was more gentile than Jewish;
nevertheless the oppressed elders of Ephraim came down and "anointed
him king of Israel." After a military threat, David then made
a compact with the Jebusites and established his capital of the
united kingdom at Jebus (Jerusalem), which was a strong-walled city
midway between Judah and Israel. The Philistines were aroused and
soon attacked David. After a fierce battle they were defeated, and
once more Yahweh was established as "The Lord God of Hosts."
| |
97:9.12 ±×·¯³ª
¾ß¿þ´Â ¾î¿ ¼ö ¾øÀÌ °¡³ª¾ÈÀÇ ½Åµé°ú ÀÌ ¿µ±¤À» ¾ó¸¶Å ³ª´©¾î¾ß Çߴµ¥, ´ÙÀ ±º´ëÀÇ ´ëºÎºÐÀÌ È÷ºê¸®ÀÎÀÌ ¾Æ´Ï¾ú±â
¶§¹®ÀÌ´Ù. ±×·¡¼ ³ÊÈñ ±â·Ï¿¡ (À¯´ÙÀÇ ÆíÁýÀÚµéÀÌ ³õÃļ) ³»¸·À» µå·¯³»´Â ÀÌ ¸»ÀÌ ³ªÅ¸³´Ù: ¡°¾ß¿þ°¡ ³» ¾Õ¿¡¼
³» ÀûµéÀ» ºÎ¼ö¾úµµ´Ù. ±×·±Áï ±×´Â ±×°÷ÀÇ À̸§À» ¹Ù¾Ë Æä¶óÁüÀ̶ó ºÒ·¶´õ¶ó.¡±[2] ´ÙÀÀÇ º´»çµé °¡¿îµ¥ 80%°¡
¹Ù¾ËÀÇ ½Åµµ¿´±â ¶§¹®¿¡ ±×µéÀº ÀÌ·¸°Ô Çß´Ù.
*°¢ÁÖ[2] : ÁÖ(¾ß¿þ)°¡ ¾Æ´Ï¶ó ¡°¹Ù¾ËÀÌ µ¹ÆÄ¡±Çß´Ù´Â ¶æ. | But Yahweh
must, perforce, share some of this glory with the Canaanite gods,
for the bulk of David's army was non-Hebrew. And so there appears
in your record (overlooked by the Judahite editors) this telltale
statement: "Yahweh has broken my enemies before me. Therefore
he called the name of the place Baal-Perazim." And they did
this because eighty per cent of David's soldiers were Baalites.
| |
97:9.13 ±âºê¿Â
Á·¼ÓÀº ¿¡ºê¶óÀÓ Á·¼Ó°ú ÆòÈ Á¶¾àÀ» ¸Î¾ú´Âµ¥, »ç¿ïÀº °¡³ª¾È µµ½Ã ±âºê¿ÂÀ» ÃÆ´Ù, ÀÌ ¶§¹®¿¡ ¾ß¿þ°¡ ±×¸¦ ¹ö·È´Ù°í
ÁöÀûÇÔÀ¸·Î »ç¿ïÀÌ ±æº¸¾Æ¿¡¼ Á³´Ù°í ´ÙÀÀº ¼³¸íÇß´Ù. »ç¿ïÀÇ ½ÃÀý¿¡µµ ´ÙÀÀº ºí·¹¼Â Á·¼Ó¿¡ ´ëÇ×ÇÏ¿© °¡³ª¾È µµ½Ã ÄÉÀ϶ó¸¦
¹æ¾îÇß°í, ´ÙÀ½¿¡ Àڱ⠼öµµ¸¦ ÇÑ °¡³ª¾È µµ½Ã¿¡ Á¤Çß´Ù. °¡³ª¾È Á·¼Ó°ú ÈÇØÇÏ´Â Á¤Ã¥°ú °ÉÀ½À» ¸ÂÃß¾î, ´ÙÀÀº »ç¿ïÀÇ
ÈÄ¼Õ ÀÏ°ö ¸íÀ» ±³¼ö´ë¿¡ ´Þ¸®µµ·Ï ±âºê¿Â Á·¼Ó¿¡°Ô ³Ñ°ÜÁÖ¾ú´Ù.
| David explained
Saul's defeat at Gilboa by pointing out that Saul had attacked a
Canaanite city, Gibeon, whose people had a peace treaty with the
Ephraimites. Because of this, Yahweh forsook him. Even in Saul's
time David had defended the Canaanite city of Keilah against the
Philistines, and then he located his capital in a Canaanite city.
In keeping with the policy of compromise with the Canaanites, David
turned seven of Saul's descendants over to the Gibeonites to be
hanged. | |
97:9.14 ºí·¹¼Â
Á·¼ÓÀ» ¹°¸®Ä£ ÈÄ¿¡ ´ÙÀÀº ¡°¾ß¿þÀÇ »óÀÚ¡±¸¦ ¼Õ¿¡ ³Ö¾ú°í, ¿¹·ç»ì·½À¸·Î °¡Á®¿Í¼, ±×ÀÇ ¿Õ±¹¿¡¼ °ø½ÄÀ¸·Î ¾ß¿þ¸¦ ¼þ¹èÇÏ°Ô
ÇÏ¿´´Ù. ´ÙÀ½¿¡ ±×´Â ÀÌ¿ô ºÎÁ·µé¡ª¿¡µ¼ Á·¼Ó, ¸ð¾Ð Á·¼Ó, ¾Ï¸ó Á·¼Ó, ½Ã¸®¾ÆÀΡª¿¡°Ô ¹«°Å¿î Á¶°øÀ» ¹ÙÄ¡°Ô ÇÏ¿´´Ù.
| After the defeat
of the Philistines, David gained possession of the "ark of
Yahweh," brought it to Jerusalem, and made the worship of Yahweh
official for his kingdom. He next laid heavy tribute on the neighboring
tribes-the Edomites, Moabites, Ammonites, and Syrians. | |
97:9.15 ´ÙÀÀÇ
ºÎÆÐÇÑ Á¤Ä¡ Á¶Á÷Àº, È÷ºê¸®ÀÎÀÇ µµ´ö °ü½À¿¡ ¾î±ß³ª°Ô, ºÏÂÊ¿¡¼ ¶¥ÀÇ °³ÀÎ ¼ÒÀ¯¸¦ ½ÃÀÛÇß°í, ºí·¹¼Â Á·¼ÓÀÌ ÀÌÀü¿¡
°ÅµÎ¾ú´ø Ä«¶ó¹Ý °ü¼¼¸¦ ´ë¹ø¿¡ Àå¾ÇÇß´Ù. ±×¸®°í ³ª¼ ¿ì¸®¾Æ¸¦ °á±¹ Á×ÀÎ ÀÏ·ÃÀÇ ²ûÂïÇÑ ÀϵéÀÌ »ý°å´Ù. ¸ðµç »ç¹ý
»ó¼Ò´Â ¿¹·ç»ì·½¿¡¼ ÆÇ°áµÇ¾ú°í, ¡°Àå·Î¡±µéÀº ÀÌÁ¦ ´õ ÆÇ°áÀ» ³»¸± ¼ö ¾ø¾ú´Ù. ¹Ý¶õÀÌ ÅÍÁø °ÍÀº ³î¶ó¿î ÀÏÀÌ ¾Æ´Ï´Ù.
¿À´Ã³¯ ¾Ð»ì·ÒÀ» ¼±µ¿ÀÚ·Î ºÎ¸¦Áö ¸ð¸¥´Ù. ±×ÀÇ ¾î¸Ó´Ï´Â °¡³ª¾È »ç¶÷À̾ú´Ù. ¹å¼¼¹ÙÀÇ ¾Æµé¡ª¼Ö·Î¸ó¡ª¿Ü¿¡µµ ¿ÕÁ¸¦ ¾òÀ¸·Á°í
´ÙÅõ´Â ÀÚ°¡ ¿©¼¸À̳ª ÀÖ¾ú´Ù.
| David's corrupt
political machine began to get personal possession of land in the
north in violation of the Hebrew mores and presently gained control
of the caravan tariffs formerly collected by the Philistines. And
then came a series of atrocities climaxed by the murder of Uriah.
All judicial appeals were adjudicated at Jerusalem; no longer could
"the elders" mete out justice. No wonder rebellion broke
out. Today, Absalom might be called a demagogue; his mother was
a Canaanite. There were a half dozen contenders for the throne besides
the son of Bathsheba-Solomon. | |
97:9.16 ´ÙÀÀÌ
Á×Àº µÚ¿¡ ¼Ö·Î¸óÀº ¸ðµç ºÏÂÊ ¼¼·ÂÀÇ Á¤Ä¡ Á¶Á÷À» ¾ø¾Ö¹ö·ÈÁö¸¸, ¾Æ¹öÁöÀÇ Ã¼Á¦¿¡ ÀÖ´ø ¸ðµç ÆøÁ¤°ú ¼¼±ÝÀ» °è¼ÓÇÏ¿´´Ù.
¼Ö·Î¸óÀº »çÄ¡½º·± ¿Õ±Ã°ú °øµéÀÎ °ÇÃà »ç¾÷À¸·Î ³ª¶ó¸¦ ÆÄ»ê½ÃÄ״µ¥, ·¹¹Ù³íÀÇ Áý, ÆĶó¿À µþÀÇ ±ÃÀü, ¾ß¿þÀÇ ¼ºÀü,
ÀÓ±ÝÀÇ ±ÃÀü, ±×¸®°í ¸¹Àº µµ½ÃÀÇ ´ãÀ» °³ÃàÇÏ´Â °ø»ç°¡ ÀÖ¾ú´Ù. ½Ã¸®¾Æ ¼±¿øµé¿¡ ÀÇÇØ ¿î¿ëµÇ°í Àü ¼¼°è¿Í ±³¿ªÇÏ´Â
¹æ´ëÇÑ È÷ºê¸® ÇرºÀ» ¸¸µé¾ú´Ù. ±×ÀÇ ÈıõéÀº °ÅÀÇ 1õ ¸í¿¡ À̸£·¶´Ù.
| After David's
death Solomon purged the political machine of all northern influences
but continued all of the tyranny and taxation of his father's regime.
Solomon bankrupted the nation by his lavish court and by his elaborate
building program: There was the house of Lebanon, the palace of
Pharaoh's daughter, the temple of Yahweh, the king's palace, and
the restoration of the walls of many cities. Solomon created a vast
Hebrew navy, operated by Syrian sailors and trading with all the
world. His harem numbered almost one thousand. | |
97:9.17 À̶§°¡
µÇÀÚ ½Ç·Î¿¡ ÀÖ´ø ¾ß¿þÀÇ ¼ºÀüÀº ½Å¿ëÀ» ÀÒ¾ú°í, ³ª¶óÀÇ ¸ðµç ¼þ¹è´Â ¿¹ºÎ½º¿¡, È·ÁÇÑ ¿Õ½Ç ¿¹¹è´ç¿¡ ÁýÁߵǾú´Ù. ºÏÂÊ
¿Õ±¹Àº ¿¤·ÎÈûÀ» ¼þ¹èÇÏ´Â ÂÊÀ¸·Î µ¹¾Æ°¬´Ù. ±×µéÀº ÆĶó¿ÀÀÇ ÀºÇý¸¦ ´©·È°í, ÆĶó¿ÀµéÀº ³ªÁß¿¡ À¯´Ù¸¦ ³ë¿¹·Î ¸¸µé°í
³²ÂÊ ¿Õ±¹ÀÌ Á¶°øÀ» ¹ÙÄ¡°Ô Çß´Ù.
| By this time
Yahweh's temple at Shiloh was discredited, and all the worship of
the nation was centered at Jebus in the gorgeous royal chapel. The
northern kingdom returned more to the worship of Elohim. They enjoyed
the favor of the Pharaohs, who later enslaved Judah, putting the
southern kingdom under tribute. | |
97:9.18 À̽º¶ó¿¤°ú
À¯´Ù »çÀÌ¿¡´Â dzÆÄ°¡¡ª¿©·¯ ¹ø ÀüÀïÀÌ¡ªÀÖ¾ú´Ù. 4³â µ¿¾È ³»¶õÀÌ ÀÖ°í ¼¼ ¿ÕÁ¶°¡ Áö³ ÈÄ¿¡, À̽º¶ó¿¤Àº ¶¥À» »ç°í
Æȱ⠽ÃÀÛÇÑ, µµ½ÃÀÇ ÀüÁ¦ ±ºÁÖÀÇ ÅëÄ¡¸¦ ¹Þ¾Ò´Ù. ¿À¹Ç¸® ¿ÕÁ¶Â÷ ¼¼¸Þ¸£ÀÇ ÅäÁö¸¦ »ç·Á°í Çß´Ù. ±×·¯³ª ¼£¸¶´ÏÀú 3¼¼°¡
ÁöÁßÇØ ¹Ù´å°¡¸¦ Àå¾ÇÇÏ·Á°í ÀÛÁ¤ÇßÀ» ¶§, Á¾¸»ÀÌ ´Ù°¡¿Ô´Ù. ¿¡ºê¶óÀÓÀÇ ¾ÆÇÕ ÀÓ±ÝÀº ´Ù¸¥ ¿ Áý´ÜÀ» ¸ð¾Æ¼ Ä«¸£Ä«¸£¿¡¼
ÀúÇ×Çß°í, ±× ½Î¿òÀº ¹«½ÂºÎ¿´´Ù. ¾Ñ½Ã¸®¾ÆÀÎÀº Á¦ÁöµÇ¾úÁö¸¸, ¿¬ÇÕ±ºÀº ¸¹Àº »ç¶÷À» ÀÒ¾ú´Ù. ÀÌ Å« ½Î¿òÀº ±¸¾à¿¡ ¾ð±ÞµÇÁöµµ
¾Ê¾Ò´Ù.
| There were
ups and downs¡ªwars between Israel and Judah. After four years of
civil war and three dynasties, Israel fell under the rule of city
despots who began to trade in land. Even King Omri attempted to
buy Shemer's estate. But the end drew on apace when Shalmaneser
III decided to control the Mediterranean coast. King Ahab of Ephraim
gathered ten other groups and resisted at Karkar; the battle was
a draw. The Assyrian was stopped but the allies were decimated.
This great fight is not even mentioned in the Old Testament. | |
97:9.19 ¾ÆÇÕ
ÀÓ±ÝÀÌ ³ªº¿¿¡°Ô¼ ¶¥À» »ç·Á°í ÇßÀ» ¶§ »õ·ÎÀÌ ¹®Á¦°¡ ÅÍÁ³´Ù. ±×ÀÇ Æä´ÏÅ°¾ÆÀÎ ¾Æ³»´Â ³ªº¿ÀÌ ¡°¿¤·ÎÈû°ú Àӱݡ±ÀÇ À̸§À»
¸ðµ¶Çß´Ù´Â Á˸íÀ¸·Î ³ªº¿ÀÇ ¶¥À» ¸ô¼öÇÒ °ÍÀ» Áö½ÃÇÏ´Â ¼·ù¿¡, ¾ÆÇÕÀÇ À̸§À» À§Á¶Çß´Ù. ³ªº¿°ú ±×ÀÇ ¾ÆµéµéÀº À绡¸®
ÁýÇàµÇ¾ú´Ù. È°±â¿¡ Âù ¿¤¸®¾ß°¡ ±× Àå¸é¿¡ ³ªÅ¸³ª¼ ¾ÆÇÕÀÌ ³ªº¿ °¡Á·À» Á×ÀÎ °ÍÀ» ºñ³ÇÏ¿´´Ù. °¡Àå Å« ¼±ÁöÀÚµé °¡¿îµ¥
ÇϳªÀÎ ¿¤¸®¾ß´Â, ¶¥À» ÆÄ´Â ¹Ù¾ËÆÄÀÇ Åµµ¿¡ ´ëÇ×ÇÏ¿©, ½Ã°ñÀ» Á¤º¹ÇÏ·Á´Â µµ½ÃÀÇ ½Ãµµ¿¡ ¸Â¼, ¿¾ ÅäÁö °ü½ÀÀÇ ¼öÈ£Àڷμ
ÀÌó·³ ±×ÀÇ °¡¸£Ä§À» ½ÃÀÛÇß´Ù. ±×·¯³ª »ç¸¶¸®¾Æ¿¡ ÀÖ´ø ¹Ù¾Ë ¼±ÁöÀÚ(ºÎµ¿»ê ´ë¸®ÀÎ)µéÀ» Á×ÀÌ·Á°í ½Ã°ñÀÇ ÁöÁÖ ¿¹ÈÄ°¡
Áý½ÃÀÇ Á·Àå ¿¹È£³ª´ä°ú ÇÕ¼¼Çϱâ±îÁö ±× °³ÇõÀº ¼º°øÇÏÁö ¸øÇß´Ù.
| New trouble
started when King Ahab tried to buy land from Naboth. His Phoenician
wife forged Ahab's name to papers directing that Naboth's land be
confiscated on the charge that he had blasphemed the names of "Elohim
and the king." He and his sons were promptly executed. The
vigorous Elijah appeared on the scene denouncing Ahab for the murder
of the Naboths. Thus Elijah, one of the greatest of the prophets,
began his teaching as a defender of the old land mores as against
the land-selling attitude of the Baalim, against the attempt of
the cities to dominate the country. But the reform did not succeed
until the country landlord Jehu joined forces with the gypsy chieftain
Jehonadab to destroy the prophets (real estate agents) of Baal at
Samaria. | |
97:9.20 ¿¹È£¾ÆÇϽº¿Í
±× ¾Æµé ¿¹·Îº¸¾ÏÀÌ À̽º¶ó¿¤À» Àûµé·ÎºÎÅÍ ±¸¿øÇÏÀÚ, »õ »ýÈ°ÀÌ µîÀåÇß´Ù. ±×·¯³ª À̶§°¡ µÇÀÚ ¾î´À ¾Ç´ç ±ÍÁ·ÀÌ »ç¸¶¸®¾Æ¿¡¼
´Ù½º·È°í, ±×ÀÇ ¾àÅ» ÇàÀ§´Â ¿¾ ½ÃÀýÀÇ ´ÙÀ ¿ÕÁ¶¿¡ ÇÊÀûÇß´Ù. ±¹°¡¿Í ±³È¸´Â ¼ÕÀ» Àâ°í µû¶ó°¬´Ù. ¾ð·ÐÀÇ ÀÚÀ¯¸¦ ´©¸£·Á´Â
½Ãµµ´Â ¿¤¸®¾ß¤ý¾Æ¸ð½º¤ýÈ£¼¼¾Æ·Î ÇÏ¿©±Ý ºñ¹Ð ±â·ÏÀ» ½ÃÀÛÇÏ¿´°í, ÀÌ°ÍÀº À¯´ë±³¿Í ±âµ¶±³ ¼º°æÀÇ ÁøÂ¥ ½ÃÀÛÀ̾ú´Ù.
| New life appeared
as Jehoash and his son Jeroboam delivered Israel from its enemies.
But by this time there ruled in Samaria a gangster-nobility whose
depredations rivaled those of the Davidic dynasty of olden days.
State and church went along hand in hand. The attempt to suppress
freedom of speech led Elijah, Amos, and Hosea to begin their secret
writing, and this was the real beginning of the Jewish and Christian
Bibles. | |
97:9.21 ±×·¯³ª
À̽º¶ó¿¤ ¿ÕÀÌ ÀÌÁýÆ® ¿Õ°ú °è±³¸¦ ²Ù¹Ì°í ¾Ñ½Ã¸®¾Æ¿¡ ´õ Á¶°ø ¹ÙÄ¡±â¸¦ °ÅÀýÇÒ ¶§±îÁö, ºÏÂÊ ¿Õ±¹Àº ¿ª»ç¿¡¼ »ç¶óÁöÁö
¾Ê¾Ò´Ù. ±×¸®°í ³ª¼ 3³â µ¿¾È Æ÷À§°¡ ½ÃÀ۵Ǿú°í, µÚÀÌ¾î ºÏÂÊ ¿Õ±¹ÀÌ ¿ÂÅë ºÐ»êµÇ¾ú´Ù. ÀÌ·¸°Ô ¿¡ºê¶óÀÓ(À̽º¶ó¿¤)Àº
»ç¶óÁ³´Ù. ¡°Áý¿¡ ÁýÀ» ´õÇÏ°í ¹ç¿¡ ¹çÀ» ´õÇÑ´Ù¡±°í ÀÌ»ç¾ß°¡ ¸»ÇÑ °Í °°ÀÌ, À¯´Ù¡ªÀ¯´ëÀÎ, ¡°À̽º¶ó¿¤ÀÇ ³²Àº ÀÚ¡±¡ª´Â
¸î »ç¶÷ÀÇ ¼Õ¿¡ ÅäÁö¸¦ ÁýÁßÇϱ⠽ÃÀÛÇß´Ù. À̳», ¾ß¿þÀÇ ¼ºÀü°ú ³ª¶õÈ÷, ¹Ù¾ËÀÇ ¼ºÀüÀÌ ¿¹·ç»ì·½¿¡ »ý°å´Ù. ÀÌ °øÆ÷ÀÇ
ÅëÄ¡´Â ¼Ò³â ÀÓ±Ý ¿ä¾Æ½º°¡ À̲ö ÀϽű³ Æøµ¿À¸·Î ÀÎÇÏ¿© ¸·À» ³»·È°í, ±×´Â 35³â µ¿¾È ¾ß¿þ¸¦ À§ÇÑ ÅõÀïÀ» ¹ú¿´´Ù.
| But the northern
kingdom did not vanish from history until the king of Israel conspired
with the king of Egypt and refused to pay further tribute to Assyria.
Then began the three years' siege followed by the total dispersion
of the northern kingdom. Ephraim (Israel) thus vanished. Judah-the
Jews, the "remnant of Israel"-had begun the concentration
of land in the hands of the few, as Isaiah said, "Adding house
to house and field to field." Presently there was in Jerusalem
a temple of Baal alongside the temple of Yahweh. This reign of terror
was ended by a monotheistic revolt led by the boy king Joash, who
crusaded for Yahweh for thirty-five years. | |
97:9.22 ´ÙÀ½
ÀÓ±Ý ¾Æ¸¶½Ã¾Æ´Â ¼¼±ÝÀ» ³»°í Ç×°ÅÇÏ´Â ¿¡µ¼ Á·¼Ó ¹× ±× ÀÌ¿ôµé°ú ¹®Á¦°¡ ÀÖ¾ú´Ù. Å« ½Â¸®¸¦ °ÅµÐ µÚ¿¡ ±×´Â ºÏÂÊ¿¡
ÀÖ´Â ÀÌ¿ôµéÀ» Ä¡·Á°í µîÀ» µ¹·È°í, ¶È°°ÀÌ Å« Æй踦 ¸Àº¸¾Ò´Ù. ±×¸®°í ³ª¼ ½Ã°ñ »ç¶÷µéÀÌ Æøµ¿À» ÀÏÀ¸Ä×´Ù. ±×µéÀº
¿ÕÀ» »ìÇØÇÏ°í ±×ÀÇ ¿¿©¼¸ »ì ³ ¾ÆµéÀ» ¿ÕÁ¿¡ ¾ÉÇû´Ù. ÀÌ »ç¶÷ÀÌ ¾ÆÀÚ¸®¾Æ¿´°í, ÀÌ»ç¾ß´Â ±×¸¦ ¿ô½Ã¾ß¶ó ºÒ·¶´Ù.
¿ô½Ã¾ß ÀÌÈÄ¿¡, ÇüÆíÀº ´õ¿í ³ªºüÁ³°í, À¯´Ù´Â ¾Ñ½Ã¸®¾Æ Àӱݵ鿡°Ô Á¶°øÀ» ¹ÙħÀ¸·Î 1¹é ³â µ¿¾È Á¸ÀçÇß´Ù. ù ÀÌ»ç¾ß´Â
¿¹·ç»ì·½ÀÌ ¾ß¿þÀÇ µµ½ÃÀ̴ϱî, °áÄÚ ¹«³ÊÁöÁö ¾ÊÀ¸¸®¶ó°í ±×µé¿¡°Ô ¸»Çß´Ù. ±×·¯³ª ¿¹·¹¹Ì¾ß´Â ¼½¿Áö ¾Ê°í ¿¹·ç»ì·½ÀÌ
¸ÁÇϸ®¶ó°í ¼±Æ÷Çß´Ù.
| The next king,
Amaziah, had trouble with the revolting tax-paying Edomites and
their neighbors. After a signal victory he turned to attack his
northern neighbors and was just as signally defeated. Then the rural
folk revolted; they assassinated the king and put his sixteen-year-old
son on the throne. This was Azariah, called Uzziah by Isaiah. After
Uzziah, things went from bad to worse, and Judah existed for a hundred
years by paying tribute to the kings of Assyria. Isaiah the first
told them that Jerusalem, being the city of Yahweh, would never
fall. But Jeremiah did not hesitate to proclaim its downfall. | |
97:9.23 À¯´ÙÀÇ
ÁøÁ¤ÇÑ ½ÇÆд ¼Ò³â ¿Õ ¹Ç³´¼¼ÀÇ ÅëÄ¡ÇÏ¿¡¼ È°µ¿ÇÏ´ø ºÎÆÐÇÏ°í ºÎÀ¯ÇÑ Á¤Ä¡ÀεéÀÇ Áý´Ü¿¡ ÀÇÇØ ¿µÇâÀ» ¹Þ¾Ò´Ù. º¯ÈÇÏ´Â
°æÁ¦´Â ¹Ù¾Ë ¼þ¹è°¡ µ¹¾Æ¿À´Â °ÍÀ» À¯¸®ÇÏ°Ô ¸¸µé¾ú°í, ¹Ù¾ËÀÇ °³ÀÎ ÅäÁö °Å·¡´Â ¾ß¿þÀÇ À̳信 ¾î±ß³µ´Ù. ¾Ñ½Ã¸®¾ÆÀÇ
¸ê¸Á°ú ÀÌÁýÆ®ÀÇ ¿ì¼¼´Â Çѵ¿¾È À¯´Ù¿¡°Ô ±¸¿øÀ» °¡Á®¿Ô°í, ½Ã°ñ »ç¶÷µéÀÌ ÁÖµµ±ÇÀ» Àâ¾Ò´Ù. ¿ä½Ã¾Æ ¹Ø¿¡¼ ±×µéÀº ºÎÆÐÇÑ
Á¤Ä¡ÀεéÀÇ ¿¹·ç»ì·½ °í¸®µéÀ» Æı«Çß´Ù.
| The real undoing
of Judah was effected by a corrupt and rich ring of politicians
operating under the rule of a boy king, Manasseh. The changing economy
favored the return of the worship of Baal, whose private land dealings
were against the ideology of Yahweh. The fall of Assyria and the
ascendency of Egypt brought deliverance to Judah for a time, and
the country folk took over. Under Josiah they destroyed the Jerusalem
ring of corrupt politicians. | |
97:9.24 ±×·¯³ª
¹Ùºô·Ð¿¡ ´ëÇ×ÇÏ¿© ¾Ñ½Ã¸®¾Æ¸¦ µµ¿ì·Á°í ³×ÄÚÀÇ ¸·°ÇÑ ±º´ë°¡ ÀÌÁýÆ®¿¡¼ºÎÅÍ ¹Ù´å°¡¸¦ µû¶ó ¿Ã¶ó¿ÀÀÚ, ¿ä½Ã¾Æ°¡ ³ª°¡¼
°¨È÷ ±× ±º´ë¸¦ °¡·Î¸·À¸·Á°í ÇßÀ» ¶§, ÀÌ ½Ã´ë´Â ºñ±ØÀÇ ¸·À» ³»·È´Ù. ±×´Â ¼ÒÅÁµÇ¾î ¹ö·È°í, À¯´Ù´Â ÀÌÁýÆ®¿¡ Á¶°øÀ»
¹ÙÄ¡´Â óÁö·Î ¶³¾îÁ³´Ù. ¹Ù¾ËÀÇ Á¤´çÀÌ ¿¹·ç»ì·½¿¡¼ ´Ù½Ã ±Ç·ÂÀ» Àâ¾Ò°í, ÀÌó·³ ÁøÂ¥ ÀÌÁýÆ® Á¾»ìÀÌ°¡ ½ÃÀ۵Ǿú´Ù.
±×¸®°í ³ª¼ ¹Ù¾Ë Á¤Ä¡°¡µéÀÌ ±ÃÀü°ú »çÁ¦¸¦ ¸ðµÎ Àå¾ÇÇÑ ½Ã±â°¡ µÚµû¶ú´Ù. ¹Ù¾Ë ¼þ¹è´Â ÅäÁöÀÇ ºñ¿ÁÇÔ°ú °ü·ÃµÉ »Ó ¾Æ´Ï¶ó,
Àç»ê±ÇÀ» ´Ù·ç´Â °æÁ¦ ¹× »çȸ Á¦µµ¿´´Ù.
| But this era
came to a tragic end when Josiah presumed to go out to intercept
Necho's mighty army as it moved up the coast from Egypt for the
aid of Assyria against Babylon. He was wiped out, and Judah went
under tribute to Egypt. The Baal political party returned to power
in Jerusalem, and thus began the real Egyptian bondage. Then ensued
a period in which the Baalim politicians controlled both the courts
and the priesthood. Baal worship was an economic and social system
dealing with property rights as well as having to do with soil fertility. | |
97:9.25 ´ÀºÎ°«³×»ìÀÌ
³×ÄÚ¸¦ ŸµµÇÑ ÈÄ¿¡, À¯´Ù´Â ¹Ùºô·ÐÀÇ ÅëÄ¡¸¦ ¹Þ°Ô µÇ¾ú°í, 10³âÀÇ À¯¿¹ ±â°£À» ÁÖ¾úÀ¸³ª °ð ¹Ý¶õÀ» ÀÏÀ¸Ä×´Ù. ´ÀºÎ°«³×»ìÀÌ
±×µéÀ» Ä¡·Á°í ¿ÔÀ» ¶§, À¯´Ù Á·¼ÓÀº ¾ß¿þ¿¡°Ô ¿µÇâÀ» ¹ÌÄ¡·Á°í ³ë¿¹¸¦ Ç®¾îÁÖ´Â µî »çȸ °³ÇõÀ» ½ÃÀÛÇß´Ù. ¹Ùºô·Î´Ï¾Æ
±º´ë°¡ ÀϽÃÀûÀ¸·Î ö¼öÇßÀ» ¶§, È÷ºê¸®ÀεéÀº °³ÇõÀÇ ¸¶¹ýÀÌ ±×µéÀ» ±¸¿øÇß´Ù°í ±â»µÇß´Ù. ÀÌ ±â°£¿¡ ¿¹·¹¹Ì¾ß°¡ ±×µé¿¡°Ô
°ð ´ÚÄ¥ Á¾¸»À» ¸»Çß°í, Áï½Ã ´ÀºÎ°«³×»ìÀº µ¹¾Æ¿Ô´Ù.
| With the overthrow
of Necho by Nebuchadnezzar, Judah fell under the rule of Babylon
and was given ten years of grace, but soon rebelled. When Nebuchadnezzar
came against them, the Judahites started social reforms, such as
releasing slaves, to influence Yahweh. When the Babylonian army
temporarily withdrew, the Hebrews rejoiced that their magic of reform
had delivered them. It was during this period that Jeremiah told
them of the impending doom, and presently Nebuchadnezzar returned.
| |
97:9.26 ±×·¡¼
À¯´ÙÀÇ Á¾¸»ÀÌ °©ÀÚ±â ã¾Æ¿Ô´Ù. µµ½Ã´Â Æı«µÇ¾ú°í, »ç¶÷µéÀº ¹Ùºô·ÐÀ¸·Î ²ø·Á°¬´Ù. ¾ß¿þ¿Í ¹Ù¾ËÀÇ ½Î¿ò¿¡¼ Æ÷·Î »ýÈ°·Î
³¡ÀÌ ³µ´Ù. Æ÷·Î »ýÈ°Àº À̽º¶ó¿¤ÀÇ ³²Àº Àڵ鿡°Ô Ãæ°ÝÀ» ÁÖ¾ú°í ÀϽű³·Î ³»¸ô·È´Ù.
| And so the
end of Judah came suddenly. The city was destroyed, and the people
were carried away into Babylon. The Yahweh-Baal struggle ended with
the captivity. And the captivity shocked the remnant of Israel into
monotheism. | |
97:9.27 ¹Ùºô·Ð¿¡¼
À¯´ëÀεéÀº ±×µé¸¸ÀÇ µ¶Æ¯ÇÑ »çȸ¿Í °æÁ¦ °ü½ÀÀ» °¡Áø ÆÈ·¹½ºÅ¸Àο¡¼ ÀÛÀº Áý´ÜÀ¸·Î¼ Á¸ÀçÇÒ ¼ö ¾øÀ¸¸ç, ±×µéÀÇ À̳äÀÌ
À̱â·Á¸é À̹æÀÎÀ» °³Á¾½ÃÄÑ¾ß ÇÑ´Ù´Â °á·Ð¿¡ µµ´ÞÇß´Ù. ÀÌó·³ ¿î¸í¿¡ °üÇÑ »õ·Î¿î °³³ä¡ªÀ¯´ëÀÎÀº ¾ß¿þ°¡ ¼±ÅÃÇÑ Á¾ÀÌ
µÇ¾î¾ß ÇÑ´Ù´Â »ý°¢¡ªÀÌ ½ÏÅÕ´Ù. ±¸¾àÀÇ À¯´ë Á¾±³´Â ¹Ùºô·Ð¿¡¼ Æ÷·Î »ýÈ°À» ÇÏ´Â µ¿¾È¿¡ Á¤¸»·Î ÁøÈÇß´Ù.
| In Babylon
the Jews arrived at the conclusion that they could not exist as
a small group in Palestine, having their own peculiar social and
economic customs, and that, if their ideologies were to prevail,
they must convert the gentiles. Thus originated their new concept
of destiny-the idea that the Jews must become the chosen servants
of Yahweh. The Jewish religion of the Old Testament really evolved
in Babylon during the captivity. | |
97:9.28 ºÒ¸êÀÇ
±³¸®´Â ¶ÇÇÑ ¹Ùºô·Ð¿¡¼ Çü¼ºµÇ¾ú´Ù. À¯´ëÀÎÀº ¹Ì·¡ÀÇ »î¿¡ ´ëÇÑ »ç»óÀÌ »çȸÀû °øÁ¤¿¡ ´ëÇÑ ±×µéÀÇ º¹À½ÀÇ °Á¶·Î ÀÎÇØ
¼Õ»óµÈ´Ù°í »ý°¢Çß´Ù. ÀÌÁ¦ óÀ½À¸·Î ½ÅÇÐÀÌ »çȸÇаú °æÁ¦ÇÐÀ» ¹Ð¾î³Â´Ù. Á¾±³´Â Àΰ£ÀÇ »ç°í ü°è·Î¼ ±¸Ã¼ÈµÇ°í ÀÖ¾ú°í,
Á¤Ä¡, »çȸÇÐ, °æÁ¦Çаú Á¡Á¡ ´õ ºÐ¸®µÇ±â À§ÇØ ÇàÇØÁö°í ÀÖ¾ú´Ù.
| The doctrine
of immortality also took form at Babylon. The Jews had thought that
the idea of the future life detracted from the emphasis of their
gospel of social justice. Now for the first time theology displaced
sociology and economics. Religion was taking shape as a system of
human thought and conduct more and more to be separated from politics,
sociology, and economics. | |
97:9.29 ±×·¡¼
À¯´ë ¹ÎÁ·¿¡ °üÇÑ Áø½ÇÀº ½Å¼ºÇÑ ¿ª»ç·Î ¿©°Ü ¿Ô´ø ¸¹Àº °ÍÀÌ Æò¹üÇÑ ½Ã´ëÀû ¿ª»ç¸¦ ÀûÀº ¿¬´ë±â¿¡ Áö³ªÁö ¾ÊÀ½À» µå·¯³½´Ù.
À¯´ë±³ÀÇ Åä¾çÀ¸·ÎºÎÅÍ ±âµ¶±³°¡ ÀÚ¶ó³µÁö¸¸, À¯´ëÀÎÀº ±âÀûÀÇ ¹ÎÁ·ÀÌ ¾Æ´Ï¾ú´Ù.
| And so does
the truth about the Jewish people disclose that much which has been
regarded as sacred history turns out to be little more than the
chronicle of ordinary profane history. Judaism was the soil out
of which Christianity grew, but the Jews were not a miraculous people.
|
97:10.1 À̽º¶ó¿¤ »ç¶÷µéÀÇ ÁöµµÀÚµéÀº ¹é¼ºµé¿¡°Ô ±×µéÀÌ ¼±ÅùÞÀº ¹ÎÁ·ÀÓÀ» °¡¸£Ãƴµ¥, À̴ Ưº°ÇÑ ¸éÁ˺γª ½ÅÀÇ ÀºÃÑÀ» µ¶Â÷ÁöÇϱâ À§ÇÑ °ÍÀÌ ¾Æ´Ï¶ó, ¸ðµç ¹ÎÁ·¿¡°Ô À¯ÀÏÇϽŠÇϳª´ÔÀÇ Áø¸®¸¦ ÀüÇϴ Ưº°ÇÑ ºÀ»ç¸¦ À§ÇÑ °ÍÀ̾ú´Ù. ±×µéÀº À¯´ëÀε鿡°Ô ÀÌ ¿î¸íÀ» ÀÌ·ç¸é ¸ðµç ¹ÎÁ·ÀÇ ¿µÀû ÁöµµÀÚ°¡ µÉ °ÍÀ̸ç, °ð ´Ù°¡¿Ã ¸Þ½Ã¾Æ°¡ ±×µé°ú ¿Â ¼¼»óÀ» ÆòÈÀÇ ±ºÁÖ·Î ´Ù½º¸± °ÍÀ̶ó°í ¾à¼ÓÇß´Ù. | 10. The Hebrew Religion Their leaders had taught the Israelites that they were a chosen people, not for special indulgence and monopoly of divine favor, but for the special service of carrying the truth of the one God over all to every nation. And they had promised the Jews that, if they would fulfill this destiny, they would become the spiritual leaders of all peoples, and that the coming Messiah would reign over them and all the world as the Prince of Peace. | |
97:10.2 Æ丣½Ã¾ÆÀÎÀÌ
À¯´ëÀÎÀ» ÇعæÇßÀ» ¶§, ±×µéÀº ÆÈ·¹½ºÅ¸ÀÎÀ¸·Î µ¹¾Æ°¡¼ ¿ÀÁ÷ »çÁ¦°¡ Áö¹èÇÏ´Â À²¹ý¤ýÈñ»ýÁ¦¹°¤ýÀÇ½Ä ÇàÀ§ÀÇ ±ÔÀ²¿¡ ¹ÀÌ°Ô
µÇ¾úÀ» »ÓÀÌ´Ù. Èñ»ýÁ¦¹°À» ¹ÙÄ¡°í ¼ÓÁËÇÏ´Â ÀÇ½Ä ÇàÀ§¸¦ ÁöÁöÇÏ´À¶ó°í È÷ºê¸® ¾¾Á·µéÀÌ ¸ð¼¼°¡ ÀÛº° ¿õº¯¿¡¼ Á¦½ÃÇÑ ³î¶ó¿î
Çϳª´Ô À̾߱⸦ ¹°¸®Ä£ °Í °°ÀÌ, ÀÌ È÷ºê¸® ¹ÎÁ·ÀÇ ÀÜÀç´Â ¼ºÀåÇÏ´Â »çÁ¦ ÃþÀÇ ±ÔÀ²¤ý±ÔÄ¢¤ýÀǽÄÀ» ÁöÁöÇÏ¸ç µÑ° ÀÌ»ç¾ßÀÇ
ÈǸ¢ÇÑ °³³äÀ» °ÅºÎÇß´Ù.
| When the Jews
had been freed by the Persians, they returned to Palestine only
to fall into bondage to their own priest-ridden code of laws, sacrifices,
and rituals. And as the Hebrew clans rejected the wonderful story
of God presented in the farewell oration of Moses for the rituals
of sacrifice and penance, so did these remnants of the Hebrew nation
reject the magnificent concept of the second Isaiah for the rules,
regulations, and rituals of their growing priesthood. | |
97:10.3 ¹ÎÁ·ÀÇ
Àڱ⠺»À§, ¸Þ½Ã¾ÆÀÇ ¿À½ÉÀ» ¿ÀÇØÇÑ °ÅÁþ ¹ÏÀ½, »çÁ¦ ÃþÀÇ ´Ã¾î³ª´Â ¼Ó¹Ú°ú ÆøÁ¤Àº (´Ù´Ï¿¤¤ý¿¡½º°Ö¤ýÇа³¤ý¸»¶ó±â¸¦ Á¦¿ÜÇÏ°í)
¿µÀû ÁöµµÀÚµé·Î ÇÏ¿©±Ý ¾ðÁ¦±îÁö³ª ÀÔÀ» ´Ù¹°°Ô ÇÏ¿´´Ù; ±×³¯ºÎÅÍ ¼¼·ÊÀÚ ¿äÇÑÀÇ ½ÃÀý±îÁö, ¿Â À̽º¶ó¿¤Àº ¿µÀû ÈÄÅð°¡
½ÉÇØÁö´Â °ÍÀ» üÇèÇÏ¿´´Ù. ±×·¯³ª À¯´ëÀÎÀº ¿ìÁÖÀÇ ¾Æ¹öÁö °³³äÀ» °áÄÚ ÀÒÁö ¾Ê¾Ò´Ù; ±â¿øÈÄ 20¼¼±â¿¡ À̸£±â±îÁöµµ,
±×µéÀº ÀÌ ½Å(Deity) °³³äÀ» °è¼ÓÇؼ µû¶ú´Ù.
| National egotism,
false faith in a misconceived promised Messiah, and the increasing
bondage and tyranny of the priesthood forever silenced the voices
of the spiritual leaders (excepting Daniel, Ezekiel, Haggai, and
Malachi); and from that day to the time of John the Baptist all
Israel experienced an increasing spiritual retrogression. But the
Jews never lost the concept of the Universal Father; even to the
twentieth century after Christ they have continued to follow this
Deity conception. | |
97:10.4 ÇÑ ¼¼´ë·ÎºÎÅÍ
´ÙÀ½ ¼¼´ë±îÁö ÀϽű³ÀÇ È¶ºÒÀ» ³Ñ°ÜÁØ Ãæ½ÇÇÑ ¼±»ýµéÀÌ ²÷ÀÌÁö ¾Ê°í ¸ð¼¼·ÎºÎÅÍ ¼¼·ÊÀÚ ¿äÇѱîÁö À̾îÁ³°í, ÇÑÆí ±×µéÀº
ÀýÁ¦ ¾ø´Â ÅëÄ¡ÀÚµéÀ» ±×ħ ¾øÀÌ ²Ù¢°í, Á¾±³¸¦ »ó¾÷ÈÇÏ´Â »çÁ¦µéÀ» ºñ³ÇÏ°í, ÃÖ°íÀÇ ¾ß¿þ, À̽º¶ó¿¤ÀÇ ÁÖ Çϳª´Ô(Lord
God)ÀÇ ¼þ¹è¸¦ °í¼öÇ϶ó°í »ç¶÷µé¿¡°Ô ´Ã Ã˱¸Çß´Ù.
| From Moses
to John the Baptist there extended an unbroken line of faithful
teachers who passed the monotheistic torch of light from one generation
to another while they unceasingly rebuked unscrupulous rulers, denounced
commercializing priests, and ever exhorted the people to adhere
to the worship of the supreme Yahweh, the Lord God of Israel. | |
97:10.5 ÇÑ ±¹°¡·Î¼,
°á±¹ À¯´ëÀÎÀº Á¤Ä¡Àû ½ÅºÐÀ» ÀÒ¾úÁö¸¸, ÇÑ ºÐ ¿ìÁÖÀÇ Çϳª´ÔÀ» ¼º½ÇÇÏ°Ô ¹Ï´Â È÷ºê¸® Á¾±³´Â Èð¾îÁø À¯¶ûÀÚµéÀÇ °¡½¿
¼Ó¿¡ ÁÙ°ð »ì¾Æ ÀÖ´Ù. ÀÌ Á¾±³°¡ »ì¾Æ³²Àº °ÍÀº ±×°ÍÀÌ ÃßÁ¾ÀÚµéÀÇ °¡Àå ³ôÀº °¡Ä¡ ±âÁØÀ» º¸Á¸Çϵµ·Ï È¿°ú ÀÖ°Ô ÀÛ¿ëÇß±â
¶§¹®ÀÌ´Ù. À¯´ë Á¾±³´Â ÇÑ ¹ÎÁ·ÀÇ ÀÌ»óÀ» º¸Á¸ÇßÁö¸¸, Áø¸®ÀÇ ¿µ¿ª¿¡¼ Áøº¸¸¦ À°¼ºÇÏ°í öÇÐÀ¸·Î âÁ¶Àû ¹ß°ßÀ» ºÏµ¸Áö
¸øÇß´Ù. À¯´ë Á¾±³´Â ¸¹Àº °áÇÔÀÌ ÀÖ¾ú´Ù¡ªÃ¶ÇÐÀÌ ¸ðÀÚ¶ú°í ¹ÌÇÐÀû ¼ºÁúÀÌ °ÅÀÇ ºüÁ® ÀÖ¾ú´Ù¡ªÇÏÁö¸¸ µµ´öÀû °¡Ä¡¸¦ º¸Á¸Çß´Ù;
±×·¡¼ Áö¼ÓµÇ¾ú´Ù. ´Ù¸¥ ½Å(Deity) °³³äµé°ú ºñ±³Çؼ, ÃÖ°íÀÇ ¾ß¿þ´Â ¶Ñ·ÇÇÏ°í, ¼±¸íÇÏ°í, °³ÀÎÀûÀÌ°í µµ´öÀûÀ̾ú´Ù.
| As a nation
the Jews eventually lost their political identity, but the Hebrew
religion of sincere belief in the one and universal God continues
to live in the hearts of the scattered exiles. And this religion
survives because it has effectively functioned to conserve the highest
values of its followers. The Jewish religion did preserve the ideals
of a people, but it failed to foster progress and encourage philosophic
creative discovery in the realms of truth. The Jewish religion had
many faults-it was deficient in philosophy and almost devoid of
aesthetic qualities-but it did conserve moral values; therefore
it persisted. The supreme Yahweh, as compared with other concepts
of Deity, was clear-cut, vivid, personal, and moral. | |
97:10.6 À¯´ëÀÎÀº
°ÅÀÇ ¾Æ¹« ¹ÎÁ·µµ µû¸¥ ÀûÀÌ ¾øÀ» Á¤µµ·Î, °øÁ¤¤ýÁöÇý¤ýÁø¸®¤ýÀÇ(ëù)¸¦ »ç¶ûÇßÁö¸¸, ÀÌ·¯ÇÑ ½Å¼ºÇÑ ÀÚÁú¿¡ ´ëÇÑ ¿µÀûÀÎ
ÀÌÇØ¿¡¼ ¸ðµç ¹ÎÁ· Áß °¡Àå Àû°Ô ±â¿©ÇÏ¿´´Ù. È÷ºê¸® ½ÅÇÐÀº ¼ºÀåÀ» °ÅºÎÇßÁö¸¸, ´Ù¸¥ µÎ ¼¼°è Á¾±³, ±âµ¶±³¿Í ¸ðÇϸ޵屳ÀÇ
¹ßÀü¿¡ Áß¿äÇÑ ¿ªÇÒÀ» ÇÏ¿´´Ù.
| The Jews loved
justice, wisdom, truth, and righteousness as have few peoples, but
they contributed least of all peoples to the intellectual comprehension
and to the spiritual understanding of these divine qualities. Though
Hebrew theology refused to expand, it played an important part in
the development of two other world religions, Christianity and Mohammedanism.
| |
97:10.7 À¯´ë
Á¾±³´Â ¶ÇÇÑ ±× Á¦µµ ¶§¹®¿¡ Áö¼ÓµÇ¾ú´Ù. °í¸³µÈ °³ÀεéÀÇ »ç»ç·Î¿î °ü½ÀÀ¸·Î¼ Á¾±³°¡ »ì¾Æ³²±â´Â ¾î·Æ´Ù. ÀÌ°ÍÀº ´Ã
Á¾±³ ÁöµµÀÚµéÀÇ ½Ç¼ö¿´´Ù: Á¦µµÈµÈ Á¾±³ÀÇ À߸øÀ» º¸°í¼, ±×µéÀº Áý´Ü È°µ¿ÀÇ ±â¹ýÀ» ¾ø¾Ö·Á ÇÑ´Ù. ¸ðµç ÀǽÄÀ» ¾ø¾Ö´Â
°Íº¸´Ù ÀǽÄÀ» °³ÇõÇÏ´Â °ÍÀÌ ´õ ³ªÀ» °ÍÀÌ´Ù. ÀÌ Á¡¿¡¼ ¿¡½º°ÖÀº µ¿½Ã´ëÀÇ »ç¶÷µéº¸´Ù Çö¸íÇß´Ù. °³ÀÎÀÇ µµ´öÀû Ã¥ÀÓÀ»
ÁÖÀåÇÏ´Â µ¥ ±×µé°ú ÇÔ²²ÇßÁö¸¸, ±×´Â ¶ÇÇÑ ¿ì¿ùÇÏ°í Á¤ÈµÈ ÀÇ½Ä ÇàÀ§¿¡ ´ëÇÑ Ãæ½ÇÇÑ Áؼö¸¦ È®¸³Çϱ⠽ÃÀÛÇß´Ù.
| The Jewish
religion persisted also because of its institutions. It is difficult
for religion to survive as the private practice of isolated individuals.
This has ever been the error of the religious leaders: Seeing the
evils of institutionalized religion, they seek to destroy the technique
of group functioning. In place of destroying all ritual, they would
do better to reform it. In this respect Ezekiel was wiser than his
contemporaries; though he joined with them in insisting on personal
moral responsibility, he also set about to establish the faithful
observance of a superior and purified ritual. | |
97:10.8 ÀÌó·³
¿¬´Þ¾Æ À̽º¶ó¿¤ÀÇ ¼±»ýµéÀº, ÀÏÂïÀÌ À¯¶õ½Ã¾Æ¿¡¼ ÀÖ¾ú´ø Á¾±³ÀÇ ÁøÈ¿¡¼ °¡Àå Å« °øÀûÀ» ÀÌ·ç¾ú´Ù: Æø¹ßÇÏ´Â ½Ã³ªÀÌ
È»êÀÇ ½Ã»ùÇÏ´Â ÀÜÀÎÇÑ ¿µ(spirit), ¾ß¸¸½º·¯¿î ¾Ç±Í ¾ß¿þ¶ó´Â ¹Ì°³ÇÑ °³³äÀ¸·ÎºÎÅÍ, ³ªÁß¿¡ °í»óÇÏ°í ÇÏ´Ã °°Àº
ÃÖ°íÀÇ ¾ß¿þ °³³ä, ¸¸¹°ÀÇ Ã¢Á¶ÀÚ¿ä, »ç¶ûÀÌ °¡µæÇÏ°í ÀÚºñ·Î¿î, ¿Â ÀηùÀÇ ¾Æ¹öÁö °³³äÀÌ µÇ±â±îÁö Á¡ÁøÀûÀÌÁö¸¸ °è¼ÓµÈ
º¯È°¡ ÀÖ¾ú´Ù. È÷ºê¸®ÀÎÀÇ ÀÌ Çϳª´Ô °³³äÀº ±×ÀÇ ¾Æµé, ³×¹Ùµ· ¹Ì°¡¿¤ÀÌ Ä£È÷ ÁֽŠ°¡¸£Ä§°ú »îÀÇ º»º¸±â·Î ÀÎÇÏ¿©
´õ¿í Ä¿Áö°í ¾ÆÁÖ ¾Æ¸§´ä°Ô È®´ëµÉ ¶§±îÁö, ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦ Àΰ£ÀÌ °¡Àå ³ô°Ô »ó»óÇÑ °ÍÀ̾ú´Ù.
| And thus the
successive teachers of Israel accomplished the greatest feat in
the evolution of religion ever to be effected on Urantia: the gradual
but continuous transformation of the barbaric concept of the savage
demon Yahweh, the jealous and cruel spirit god of the fulminating
Sinai volcano, to the later exalted and supernal concept of the
supreme Yahweh, creator of all things and the loving and merciful
Father of all mankind. And this Hebraic concept of God was the highest
human visualization of the Universal Father up to that time when
it was further enlarged and so exquisitely amplified by the personal
teachings and life example of his Son, Michael of Nebadon. | |
97:10.9 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |