Monotheism and the OT一神教和催产素 中文 - Zhong Wen

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The book of Genesis begins by assuming that there is only one true God, and that assumption is maintained throughout the OT.这本书的成因首先假定只有一个真神,并且这种假设在整个加时赛维持。 Against materialism, which teaches that matter is everything and eternal, Gen. 1 teaches that matter had a beginning and that God created it and is therefore above it.反对唯物主义,它教导我们,无论是一切和永恒,将军一教那件事情一开始,上帝创造了它们,因此以上。Against pantheism, which teaches that God is (or gods are) in everything, Gen. 1 teaches that God is above everything and separate from it.对泛神论,它教导我们,上帝是一切(或神),创一教导我们,上帝高于一切,并从中分离的。 Against dualism, which posits a continuing struggle between two gods or principles (one evil and the other good), Gen. 1 posits one benevolent God who declares each of his creative works to be "good" and summarizes the week of creation by proclaiming it "very good" (Gen. 1:31).反对二元论,这两个假定一个神或原则(一个邪恶和其他好)持续斗争,创一假定一个仁慈的上帝谁宣称他的每一个创意作品是“好”,宣布它总结了一周的创作“非常好”(创1:31)。

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But other alternatives, commonly held by ancient Near Eastern religion in general, influenced the spiritual struggles of the Hebrew people from the patriarchal period and onward.但是,其他的替代品普遍持有的古代近东宗教一般,影响了精神上的希伯来人从宗法斗争期间及以后。Polytheism characterized Abraham's ancestors (Josh. 24:2), kinsmen (Gen. 31:19), and descendants (Gen.35:2).多神教的特点亚伯拉罕的祖先(Josh. 24:2),亲属(创31:19),和后代(Gen.35:2)。 Although all three biblically derived monotheistic religions claim Abraham as their founder, Abraham's monotheism was perhaps more practical than theoretical.尽管所有的圣经得出三个一神教索赔他们的创始人亚伯拉罕,亚伯拉罕的一神教也许比理论更实用。God monopolized his allegiance to the extent that Abraham had neither room nor time for competing deities, but nowhere in Genesis does he clearly deny their existence.他效忠上帝垄断的程度,亚伯拉罕既没有竞争的余地,也没有神的时间,但在创世记无处没有他清楚地否定自己的存在。

By contrast, Moses defined the nature of God in a clearly monotheistic fashion (Deut. 4:35,39; 32:39).相比之下,摩西在明确界定一神教时尚的上帝的本质(申命记4:35,39; 32:39)。The first of the Ten Commandments, "You shall have no other gods before / besides me" (Exod. 20:3; Deut. 5:7), insists that Israel is to have only one object of faith and worship.该十诫第一“,你不可有别的神前/除了我”(出20:3;。申命记5:7),坚持认为以色列是唯一一个有信仰和崇拜的对象。 Elijah on Mount Carmel likewise demanded that the people choose either the Lord or another god (see also Josh. 24:15), because it was both unseemly and unwise to continue to "waver between two opinions" (I Kings 18:21).以利亚在迦密山同样要求的人选择无论是主或其他神(也见乔什。24:15),因为它是既得体和不明智的继续“两种意见之间的徘徊”(我国王18:21)。

The writing prophets of the eighth century BC and afterward strengthened monotheistic doctrine by constantly reminding Israel of the vast gulf that separated the Lord from pagan idols and the so called gods that they represented (Hos. 4:12; Isa. 2:8, 20; 17:8; 31:7; Jer. 10:5,10).公元前八世纪的先知和后来的写​​作,不断加强提醒广大鸿沟脱离异教偶像和所谓的神,他们代表(Hos. 4:12耶和华以色列的神论学说。赛2:8,20 ; 17:8,31:7;耶10:5,10)。。After Jerusalem was destroyed in 586 BC the people of Judah forsook idolatry once and for all.耶路撒冷被摧毁后,在公元前586年,犹大离弃偶像崇拜的人一劳永逸的。The excessive polytheism of Babylon was revolting to the exiles and helped to make the Jews a truly monotheistic people.过度的多神教的巴比伦是厌恶的流亡者和帮助,使一个真正的犹太人一神教的人。Judaism today shares with Christianity a firm belief in the Lord's affirmation as mediated through Isaiah: "There is no God apart from me" (Isa. 45:21).犹太教与基督教的股票在今天主透过以赛亚书介导的肯定坚定的信念:“有没有上帝和我分开”(以赛亚书45:21)。

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