КУ: вавилоняне (Babylonians)
Словник Книги УрантииBabylon ► tower of Babel (Bablot) • Babylonians • Babylonian captivity
К 8-му тысячелетию до н. э. из-за всё большей засушливости горных регионов центральной Азии андиты стали перебираться в низовья рек и на побережье. Усиление засухи не только вытеснило их в долины Нила, Евфрата, Инда и Жёлтой Реки, но и привело к возникновению новой черты андитской цивилизации: появился и начал стремительно расти новый класс – класс торговцев. 79:1.3
Но всё усиливающаяся засуха постепенно привела к великому андитскому исходу из земель к югу и востоку от Каспийского моря. Волна миграции начала менять направление с северного на южное, и вавилонские всадники стали продвигаться [из Шумера/Аккада] в Месопотамию. 79:1.5
But ever-increasing drought gradually brought about the great Andite exodus from the lands south and east of the Caspian Sea. The tide of migration began to veer from northward to southward, and the Babylonian cavalrymen began to push into Mesopotamia.
Обычаи и верования
Египтяне замечательным образом сохранили учения об общественном долге, позаимствованные у более ранних андитских месопотамцев и в значительной степени утраченные поздними вавилонянами, занявшими Евфратскую долину. 95:1.11
The Egyptians remarkably preserved the teachings of social obligation derived from the earlier Andite Mesopotamians and so largely lost by the later Babylonians who occupied the Euphrates valley.
Человечество поклонялось земле, воздуху, воде и огню. ... Омовение стало религиозным обрядом в Вавилоне... 85:4.1
Mankind has worshipped earth, air, water, and fire. ... Baptism became a religious ceremonial in Babylon ...
В Вавилоне бог Мардук представлял собой увековеченную легенду об Адаме – представление о Божьем сыне, связующем звене между человеком и Богом. 92:5.6
In Babylon the god Marduk was a perpetuation of the Adam legend, the son-of-God idea, the connecting link between man and God.
?За исключением некоторых естественных пар, таких как прошлое и настоящее, день и ночь, горячее и холодное, мужчина и женщина, человек обычно склонен мыслить триадами: вчера, сегодня, завтра; рассвет, полдень, закат; отец, мать, ребенок (104:0.2). Вследствие этих естественных ассоциаций в человеческом опыте, триада появилась в религии – и это произошло задолго до того, как Райская Троица Божеств или хотя бы один из её представителей были раскрыты человечеству. Позднее триадные боги появились у персов, индусов, греков, египтян, вавилонян, римлян и скандинавов, однако это еще не были настоящие троицы. У всех триадных божеств было естественное происхождение.
?Как следствие этих естественных ассоциаций в человеческом опыте, триада появилась в религии, причем задолго до того, как человечеству была явлена Райская Троица божеств или хотя бы один из их представителей. Позже у персов, индусов, греков, египтян, вавилонян, римлян и скандинавов появились триадные боги, но это все еще не были истинные триединства. Все триадные божества имеют естественное происхождение и в то или иное время появлялись у большинства разумных народов Урантии. Иногда понятие эволюционной триады смешивается с понятием явленной Троицы; в таких случаях зачастую невозможно отличить одно от другого. 104:0.3
As a consequence of these natural associations in human experience, the triad made its appearance in religion, and this long before the Paradise Trinity of Deities, or even any of their representatives, had been revealed to mankind. Later on, the Persians, Hindus, Greeks, Egyptians, Babylonians, Romans, and Scandinavians all had triad gods, but these were still not true trinities. Triad deities all had a natural origin and have appeared at one time or another among most of the intelligent peoples of Urantia. Sometimes the concept of an evolutionary triad has become mixed with that of a revealed Trinity; in these instances it is often impossible to distinguish one from the other.
Салимские учителя значительно сократили число богов Месопотамии, разом сведя число главных божеств до семи: Бел, Шамаш, Набу, Ану, Эа, Мардук и Син. На пике нового учения они возвысили троих из этих богов до верховенства над всеми другими – вавилонскую триаду: Бел, Эа и Ану – боги земли, моря и неба. 95:1.4
The Salem teachers greatly reduced the number of the gods of Mesopotamia, at one time bringing the chief deities down to seven: Bel, Shamash, Nabu, Anu, Ea, Marduk, and Sin. At the height of the new teaching they exalted three of these gods to supremacy over all others, the Babylonian triad: Bel, Ea, and Anu, the gods of earth, sea, and sky.
За поражением салемского евангелия сразу же последовало значительное усиление культа Иштар, ритуала, который уже проник в Палестину как Ашторет, в Египет как Исида, в Грецию как Афродита, а в северные племена как Астарта. Именно в связи с этим возрождением почитания Иштар вавилонские жрецы
• вновь обратились к звездочётству,
• астрология пережила своё последнее великое месопотамское возрождение,
• гадания стали модой, а
• жречество на протяжении веков всё больше деградировало. 95:1.7
This defeat of the Salem gospel was immediately followed by a great increase in the cult of Ishtar, a ritual which had already invaded Palestine as Ashtoreth, Egypt as Isis, Greece as Aphrodite, and the northern tribes as Astarte. And it was in connection with this revival of the worship of Ishtar that the Babylonian priests turned anew to stargazing; astrology experienced its last great Mesopotamian revival, fortune-telling became the vogue, and for centuries the priesthood increasingly deteriorated.
?Аравийская пустыня оставалась такой же, какой она была тысячелетиями. Каждое племя поклонялось своему древнему фетишу, и во многих семьях были свои домашние боги. В течение долгого времени продолжалась борьба между вавилонской Иштар, иудейским Ягве, иранским Ахурой и христианским Отцом Господа Иисуса Христа. Ни разу ни одна из этих концепций не смогла полностью вытеснить другие.
?Даже в Китае или Риме учение Мелхиседека не потерпело такого полного провала, как в этом пустынном регионе, расположенном совсем рядом с Салемом. Спустя долгое время после того, как большинство народов Востока и Запада стали соответственно буддистами и христианами, в пустыне Аравии все продолжалось так же, как и тысячи лет назад. Каждое племя поклонялось своему старому фетишу, а у многих семей были свои домашние боги. Долго продолжалась борьба между вавилонской Иштар, древнееврейским Яхве, иранским Ахурой и христианским Отцом Господа Иисуса Христа. Ни одна из концепций так и не смогла полностью вытеснить другие. 95:7.2
Not even in China or Rome did the Melchizedek teachings fail more completely than in this desert region so very near Salem itself. Long after the majority of the peoples of the Orient and Occident had become respectively Buddhist and Christian, the desert of Arabia continued as it had for thousands of years. Each tribe worshipped its olden fetish, and many individual families had their own household gods. Long the struggle continued between Babylonian Ishtar, Hebrew Yahweh, Iranian Ahura, and Christian Father of the Lord Jesus Christ. Never was one concept able fully to displace the others.
?Вавилонский бог воздуха – Рамман.
?Небольшой город Риммон когда-то был посвящен поклонению вавилонскому богу воздуха Рамману. В верованиях риммонитов все еще присутствовали многие из прежних вавилонских и более поздних зороастрийских учений; поэтому Иисус и 24 человека посвятили много времени тому, чтобы наглядно показать разницу между этими старыми верованиями и новым Евангелием Царства. Петр произнес здесь одну из величайших проповедей своей ранней карьеры на тему "Аарон и золотой телец". 146:1.1
The small city of Rimmon had once been dedicated to the worship of a Babylonian god of the air, Ramman. Many of the earlier Babylonian and later Zoroastrian teachings were still embraced in the beliefs of the Rimmonites; therefore did Jesus and the 24 devote much of their time to the task of making plain the difference between these older beliefs and the new gospel of the kingdom. Peter here preached one of the great sermons of his early career on “Aaron and the Golden Calf.”
Практики чародеев, волшебников, магов и колдунов были заимствованы из суеверий египтян, ассирийцев, вавилонян и древних ханаанеев. 150:3.11
The practices of the enchanters, the wizards, the magicians, and the sorcerers, were derived from the superstitions of the Egyptians, the Assyrians, the Babylonians, and the ancient Canaanites.
Астрология. Эта псевдонаука Вавилона превратилась в религию во всей греко-римской империи. Даже в XX веке человек ещё не полностью избавился от этого суеверного убеждения. 121:5.5
Astrology. This pseudo science of Babylon developed into a religion throughout the Graeco-Roman Empire. Even in the XX century man has not been fully delivered from this superstitious belief.
?Вавилоняне, которые непосредственно общались с уцелевшими представителями цивилизации адамитов, расширили и приукрасили рассказ о сотворении человека; они учили, что люди происходят непосредственно от богов. Они придерживались представления об аристократическом происхождении своей расы, которое было абсолютно несовместимо с доктриной о сотворении человека из глины.
?Вавилоняне, благодаря непосредственному контакту с остатками цивилизации адамитов, расширили и приукрасили историю сотворения человека; они учили, что он произошел непосредственно от богов. Они придерживались аристократического происхождения расы, которое было несовместимо даже с доктриной сотворения человека из глины. 74:8.6
The Babylonians, because of immediate contact with the remnants of the civilization of the Adamites, enlarged and embellished the story of man’s creation; they taught that he had descended directly from the gods. They held to an aristocratic origin for the race which was incompatible with even the doctrine of creation out of clay.
?Салимским проповедникам так и не удалось преодолеть популярность Иштар – матери богов и духа сексуальной плодовитости. Они сделали многое для того, чтобы облагородить поклонение этой богине, однако вавилоняне и их соседи не смогли полностью отказаться от замаскированных форм сексуального поклонения. По всей Месопотамии женщины придерживались распространенного обычая хотя бы один раз в юности отдаваться незнакомцам. Они полагали, что этого требовала от них Иштар, и верили, что их плодовитость в основном зависела от этой сексуальной жертвы.
?Салемские учителя так и не смогли полностью преодолеть популярность Иштар, матери богов и духа сексуального плодородия. Они сделали многое, чтобы усовершенствовать поклонение этой богине, но вавилоняне и их соседи так и не смогли полностью избавиться от замаскированных форм поклонения сексу. По всей Месопотамии было принято, чтобы все женщины хотя бы раз в раннем возрасте отдавались в объятия чужаков; считалось, что этого требовала Иштар, и плодородие во многом зависело от этого сексуального жертвоприношения.95:1.5
Never did the Salem teachers fully overcome the popularity of Ishtar, the mother of gods and the spirit of sex fertility. They did much to refine the worship of this goddess, but the Babylonians and their neighbours had never completely outgrown their disguised forms of sex worship. It had become a universal practice throughout Mesopotamia for all women to submit, at least once in early life, to the embrace of strangers; this was thought to be a devotion required by Ishtar, and it was believed that fertility was largely dependent on this sex sacrifice.
Иудеи были частью более древней семитской расы, включавшей также вавилонян, финикийцев и более поздних врагов Рима – карфагенян. 121:2.1
The Jews were a part of the older Semitic race, which also included the Babylonians, the Phoenicians, and the more recent enemies of Rome, the Carthaginians.
Иудеи восприняли многое в их представлении о сотворении мира от вавилонян ... 95:2.1
The Jews received much of their idea of the creation of the world from the Babylonians ...
Но понятие тринитарного Элохима так и не стало реальной частью древнееврейской теологии до того, как они попали под политическое влияние вавилонян. 96:1.8
But the concept of the trinitarian Elohim never became a real part of Hebrew theology until after they had come under the political influence of the Babylonians.
Семиты Востока были хорошо организованными и хорошо управляемыми всадниками; вторгшись в восточные области плодородного полумесяца, они объединились там с вавилонянами. 96:2.1
The Semites of the East were well-organized and well-led horsemen who invaded the eastern regions of the fertile crescent and there united with the Babylonians.
Иеремия... провозгласил, что Яхве – Бог всех народов, и что не существует Осириса для египтян, Бела для вавилонян, Ашура для ассирийцев или Дагона для филистимлян. 97:6.2
Jeremiah ... 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.
?После свержения Нехао Навуходоносором Иудея попала под власть Вавилона и была оставлена в покое на 10 лет, но вскоре восстала. Когда Навуходоносор выступил против Иудеи, её жители, чтобы повлиять на Ягве, стали проводить социальные реформы, в частности, освобождать рабов. После временного вывода вавилонской армии евреи возрадовались, поверив в то, что волшебная сила реформы принесла им избавление. Именно тогда Иеремия предупредил их о неминуемой гибели, и вскоре Навуходоносор вернулся.
?После свержения Нехо Навуходоносором Иудея попала под власть Вавилона и получила десять лет милости, но вскоре восстала. Когда Навуходоносор выступил против них, иудеи начали социальные реформы, например освободили рабов, чтобы повлиять на Яхве. Когда вавилонская армия на время отступила, евреи радовались, что магия реформ избавила их. Именно в этот период Иеремия рассказал им о надвигающейся гибели, и вскоре Навуходоносор вернулся. 97:9.25
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.
Конец Иудеи пришел внезапно. Город был разрушен, а народ угнан в Вавилон. Противостояние Ягве и Ваала закончилось пленом, и плен стал тем потрясением, которое привело остатки Израиля к монотеизму. 97:9.26
В Вавилоне иудеи пришли к выводу, что они не могут существовать как небольшая группа в Палестине со своими особенными социально-экономическими обычаями, и что, если их мировоззрениям нужно возобладать, они должны обратить иноверцев/язычников. Так возникло их новое представление о судьбе – идея о том, что иудеи должны стать избранными слугами Яхве. Иудейская религия Ветхого Завета по-настоящему образовалась в Вавилоне во время плена. 97:9.27
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.
Доктрина бессмертия также сформировалась в Вавилоне. Иудеи считали, что идея будущей жизни умаляла значение их евангелия социальной справедливости. Тут впервые теология вытеснила социологию и экономику. Религия принимала очертания как некая система человеческой мысли и поведения, всё более и более отделявшаяся от политики, социологии и экономики. 97:9.28
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.
Исторические факты были настолько изменены в Вавилоне еврейскими священниками, что обыденная светская история их народа превратилась в вымышленную священную историю. 97:8.7
74:8.9 The Hebrews had no written language in general usage for a long time after they reached Palestine. They learned the use of an alphabet from the neighbouring Philistines, who were political refugees from the higher civilization of Crete. The Hebrews did little writing until about 900 B.C., and having no written language until such a late date, they had several different stories of creation in circulation, but after the Babylonian captivity they inclined more toward accepting a modified Mesopotamian version.
77:4.12 Mount Ararat was the sacred mountain of northern Mesopotamia, and since much of your tradition of these ancient times was acquired in connection with the Babylonian story of the flood, it is not surprising that Mount Ararat and its region were woven into the later Jewish story of Noah and the universal flood.
78:7.3Almost 5,000 years later, as the Hebrew priests in Babylonian captivity sought to trace the Jewish people back to Adam, they found great difficulty in piecing the story together; and it occurred to one of them to abandon the effort, to let the whole world drown in its wickedness at the time of Noah’s flood, and thus to be in a better position to trace Abraham right back to one of the three surviving sons of Noah.
78:7.4 The traditions of a time when water covered the whole of the earth’s surface are universal. Many races harbour the story of a world-wide flood some time during past ages. The Biblical story of Noah, the ark, and the flood is an invention of the Hebrew priesthood during the Babylonian captivity. There has never been a universal flood since life was established on Urantia. The only time the surface of the earth was completely covered by water was during those Archeozoic ages before the land had begun to appear.
93:9.8 The Hebrew narratives of Isaac, Jacob, and Joseph are far more reliable than those about Abraham, although they also contain many diversions from the facts, alterations made intentionally and unintentionally at the time of the compilation of these records by the Hebrew priests during the Babylonian captivity. Keturah was not a wife of Abraham; like Hagar, she was merely a concubine. All of Abraham’s property went to Isaac, the son of Sarah, the status wife. Abraham was not so old as the records indicate, and his wife was much younger. These ages were deliberately altered in order to provide for the subsequent alleged miraculous birth of Isaac.
93:9.9The national ego of the Jews was tremendously depressed by the Babylonian captivity. In their reaction against national inferiority they swung to the other extreme of national and racial egotism, in which they distorted and perverted their traditions with the view of exalting themselves above all races as the chosen people of God; and hence they carefully edited all their records for the purpose of raising Abraham and their other national leaders high up above all other persons, not excepting Melchizedek himself. The Hebrew scribes therefore destroyed every record of these momentous times which they could find, preserving only the narrative of the meeting of Abraham and Melchizedek after the battle of Siddim, which they deemed reflected great honour upon Abraham.
95:1.2 But the custom of the early Adamite peoples in honouring the seventh day of the week never completely disappeared in Mesopotamia. Only, during the Melchizedek era, the seventh day was regarded as the worst of bad luck. It was taboo-ridden; it was unlawful to go on a journey, cook food, or make a fire on the evil seventh day. The Jews carried back to Palestine many of the Mesopotamian taboos which they had found resting on the Babylonian observance of the seventh day, the Shabattum.
95:1.10It was the Salem missionaries of the period following the rejection of their teaching who wrote many of the Old Testament Psalms, inscribing them on stone, where later-day Hebrew priests found them during the captivity and subsequently incorporated them among the collection of hymns ascribed to Jewish authorship. These beautiful psalms from Babylon were not written in the temples of Bel-Marduk; they were the work of the descendants of the earlier Salem missionaries, and they are a striking contrast to the magical conglomerations of the Babylonian priests. The Book of Job is a fairly good reflection of the teachings of the Salem school at Kish and throughout Mesopotamia.
96:0.3 The Salem religion persisted among the Kenites in Palestine as their creed, and this religion as it was later adopted by the Hebrews was influenced, first, by Egyptian moral teachings; later, by Babylonian theologic thought; and lastly, by Iranian conceptions of good and evil. Factually the Hebrew religion is predicated upon the covenant between Abraham and Machiventa Melchizedek, evolutionally it is the outgrowth of many unique situational circumstances, but culturally it has borrowed freely from the religion, morality, and philosophy of the entire Levant. It is through the Hebrew religion that much of the morality and religious thought of Egypt, Mesopotamia, and Iran was transmitted to the Occidental peoples.
97:7.2 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 honour and glory upon the ancestry and history of Israel.
97:8.1 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.
121:6.8 Throughout the whole wide world, no matter where the Jews found themselves dispersed by commerce or oppression, all with one accord kept their hearts centred on the holy temple at Jerusalem. Jewish theology did survive as it was interpreted and practised at Jerusalem, notwithstanding that it was several times saved from oblivion by the timely intervention of certain Babylonian teachers.
121:6.9 As many as 2,500,000 of these dispersed Jews used to come to Jerusalem for the celebration of their national religious festivals. And no matter what the theologic or philosophic differences of the Eastern (Babylonian) and the Western (Hellenic) Jews, they were all agreed on Jerusalem as the centre of their worship and in ever looking forward to the coming of the Messiah.
122:5.11 Joseph held vigorously to the Eastern, or Babylonian, views of the Jewish religion; Mary leaned strongly toward the more liberal and broader Western, or Hellenistic, interpretation of the law and the prophets.
124:0.1 Although Jesus might have enjoyed a better opportunity for schooling at Alexandria than in Galilee, he could not have had such a splendid environment for working out his own life problems with a minimum of educational guidance, at the same time enjoying the great advantage of constantly contacting with such a large number of all classes of men and women hailing from every part of the civilized world. Had he remained at Alexandria, his education would have been directed by Jews and along exclusively Jewish lines. At Nazareth he secured an education and received a training which more acceptably prepared him to understand the gentiles, and which gave him a better and more balanced idea of the relative merits of the Eastern, or Babylonian, and the Western, or Hellenic, views of Hebrew theology.
128:5.3 The spokesmen for this committee explained to Jesus that Alexandria was destined to become the headquarters of Jewish culture for the entire world; that the Hellenistic trend of Jewish affairs had virtually outdistanced the Babylonian school of thought. They reminded Jesus of the ominous rumblings of rebellion in Jerusalem and throughout Palestine and assured him that any uprising of the Palestinian Jews would be equivalent to national suicide, that the iron hand of Rome would crush the rebellion in three months, and that Jerusalem would be destroyed and the temple demolished, that not one stone would be left upon another.
135:5.2 About one hundred years before the days of Jesus and John a new school of religious teachers arose in Palestine, the apocalyptists. These new teachers evolved a system of belief that accounted for the sufferings and humiliation of the Jews on the ground that they were paying the penalty for the nation’s sins. They fell back onto the well-known reasons assigned to explain the Babylonian and other captivities of former times. But, so taught the apocalyptists, Israel should take heart; the days of their affliction were almost over; the discipline of God’s chosen people was about finished; God’s patience with the gentile foreigners was about exhausted. The end of Roman rule was synonymous with the end of the age and, in a certain sense, with the end of the world. These new teachers leaned heavily on the predictions of Daniel, and they consistently taught that creation was about to pass into its final stage; the kingdoms of this world were about to become the kingdom of God. To the Jewish mind of that day this was the meaning of that phrase — the kingdom of heaven — which runs throughout the teachings of both John and Jesus. To the Jews of Palestine the phrase “kingdom of heaven” had but one meaning: an absolutely righteous state in which God (the Messiah) would rule the nations of earth in perfection of power just as he ruled in heaven — “Your will be done on earth as in heaven.”
143:4.2 The religious enmity between the Jews and the Samaritans dated from the return of the former from the Babylonian captivity, when the Samaritans worked to prevent the rebuilding of Jerusalem. Later they offended the Jews by extending friendly assistance to the armies of Alexander. In return for their friendship Alexander gave the Samaritans permission to build a temple on Mount Gerizim, where they worshipped Yahweh and their tribal gods and offered sacrifices much after the order of the temple services at Jerusalem. At least they continued this worship up to the time of the Maccabees, when John Hyrcanus destroyed their temple on Mount Gerizim. The Apostle Philip, in his labours for the Samaritans after the death of Jesus, held many meetings on the site of this old Samaritan temple.
146:1.3 Many of the better of the Babylonian and Persian ideas of light and darkness, good and evil, time and eternity, were later incorporated in the doctrines of so-called Christianity, and their inclusion rendered the Christian teachings more immediately acceptable to the peoples of the Near East. In like manner, the inclusion of many of Plato’s theories of the ideal spirit or invisible patterns of all things visible and material, as later adapted by Philo to the Hebrew theology, made Paul’s Christian teachings more easy of acceptance by the western Greeks.
166:5.4 It was the apparent misfortune of Abner to be at variance with all of the leaders of the early Christian church. He fell out with Peter and James (Jesus’ brother) over questions of administration and the jurisdiction of the Jerusalem church; he parted company with Paul over differences of philosophy and theology. Abner was more Babylonian than Hellenic in his philosophy, and he stubbornly resisted all attempts of Paul to remake the teachings of Jesus so as to present less that was objectionable, first to the Jews, then to the Graeco-Roman believers in the mysteries.