Proselyte 入教

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In Old Testament times, a proselyte was a foreign resident (Exod. 20:10; Deut. 5:14).在旧约时代,一个proselyte是一个外国居民(出20点10分;申命记5时14。)。In the New Testament, a proselyte was a person of Gentile (non-Jewish) origin who had accepted the Jewish religion, whether living in Palestine or elsewhere (Matt. 23:15; Acts 2:10; 6:5; 13:43).在新约,一个proselyte是一个外邦人(非犹太人)起源谁接受了犹太人的宗教,无论是在巴勒斯坦人居住或其他地方(太23:15,徒2:10,6:5; 13:43 )。

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Proselyte Proselyte

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Proselyte is used in the LXX.Proselyte用在lxx。for "stranger" (1 Chr. 22:2), ie, a comer to Palestine; a sojourner in the land (Ex. 12: 48; 20:10; 22:21), and in the New Testament for a convert to Judaism.为“陌生人”(1染色体22时02分。),即以巴勒斯坦后起之秀,一个寄居在土地(出12:48; 20:10,22:21),并在新约的转换犹太教。There were such converts from early times (Isa. 56:3; Neh. 10:28; Esther 8:17).从早期的时候有这样的转换(以赛亚书56:3;尼10:28;。以斯帖8:17)。The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites (Ex. 20: 10; 23:12; 12:19, 48; Deut. 5:14; 16; 11, 14, etc.).摩西的律法进入了犹太人教堂等方面的具体规定,如被录取不是天生的以色列人(出埃及记20:10。; 23时12,12时19分,48;申命记5点14分,16,11,14,等)。

The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites.基尼人,基遍人,基利提人,比利提人因此被接纳为以色列人的特权。Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians.因此,我们也听到谁在以色列上升到突出位置需要独立的proselytes,作为Doeg以东人,赫人乌利亚,耶布斯人亚劳拿,Zelek的菊石,Ithmah和Ebedmelech埃塞俄比亚人。 In the time of Solomon there were one hundred and fifty-three thousand six hundred strangers in the land of Israel (1 Chr. 22:2; 2 Chr. 2:17, 18).在所罗门时,有十五万三千六在以色列土地的陌生人(1染色体22点零二。2染色体2:17,18。)。

And the prophets speak of the time as coming when the strangers shall share in all the privileges of Israel (Ezek. 47:22; Isa. 2:2; 11:10; 56: 3-6; Micah 4:1).和先知发言的时间到来时,陌生人应分享以色列的一切权限(结47:22;赛2:2; 11:10,56:。3-6;弥迦4:1)。 Accordingly, in New Testament times, we read of proselytes in the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7; Luke 7:5).因此,在新约时代,我们读到的proselytes在犹太教堂,(使徒10时02分,7; 13:42,43,50,17:4,18:7,路加福音7:5)。The "religious proselytes" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate.“宗教的proselytes”这里讲的是正义的proselytes,从proselytes的门区分开来。The distinction between "proselytes of the gate" (Ex. 20:10) and "proselytes of righteousness" originated only with the rabbis.之间(出20:10)“proselytes的门”和“正义的proselytes”的区别起源于只与犹太教。According to them, the "proselytes of the gate" (half proselytes) were not required to be circumcised nor to comply with the Mosaic ceremonial law.据他们说,(半的proselytes)的“proselytes的门”是不须割礼,也不符合法律的马赛克仪式。They were bound only to conform to the so-called seven precepts of Noah, viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood, theft, and to yield obedience to the authorities.他们注定只能以符合所谓的七诺亚,即戒律。,放弃偶像崇拜,亵渎,流血,uncleaness,血液,盗窃进食,并产生服从当局。 Besides these laws, however, they were required to abstain from work on the Sabbath, and to refrain from the use of leavened bread during the time of the Passover.除了这些法律,但是,他们必须放弃在安息日工作,并避免了酵面包逾越节期间的使用时间。

The "proselytes of righteousness", religious of devout proselytes (Acts 13:43), were bound to all the doctrines and precepts of the Jewish economy, and were members of the synagogue in full communion.而“正义的proselytes”,宗教的虔诚的proselytes(徒13:43),被绑定到所有的教义和戒律的犹太人经济,并在完全共融的犹太教堂的成员。 The name "proselyte" occurs in the New Testament only in Matt.命名为“proselyte”发生在新约只在马特。23:15; Acts 2: 10; 6:5; 13:43. 23:15,徒二:10; 6:5; 13:43。The name by which they are commonly designated is that of "devout men," or men "fearing God" or "worshipping God."由他们通常指定名称为“。敬拜神”的是,“虔诚的人”,或男人“不怕神”或

(Easton Illustrated Dictionary)(伊斯顿图解词典)


The Baptism of Proselytes作者的proselytes洗礼

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(from Appendix XII From Life and Times of Jesus the Messiah (从附录十二从生活和时代的耶稣是弥赛亚
by Alfred Edersheim, 1886)由阿尔弗雷德爱德生,1886年)

(See vol. i. Book II. ch. xi. p. 273.) ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. (见第二卷。一,第二册。通道。十一。第273页。)只有那些谁拥有研究用其制成可有多大,有时令人困惑的观念,是对犹太人的proselytes和他们的洗礼主题文献。 Our present remarks will be confined to the Baptism of Proselytes.我们目前的发言将局限于的proselytes洗礼。

1. 1。Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh ('sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).一般来说,至于的proselytes(热林)我们必须区分德国公顷Shaar(proselyte的门)和德国Toshabh('寄居'在以色列定居),并再次德国hatstsedeq(proselyte正义)和德国habberith (proselyte该公约)。The former are referred to by Josephus (Ant. xiv. 7. 2), and frequently in the New Testament, in the Authorised Version under the designation of those who 'fear God,' Acts xiii.前者是指由约瑟夫(ant.十四。7。2),并经常在新约圣经版本的授权下,那些谁是敬畏神,'行为十三称号。16, 26; are 'religious,' Acts xiii.16,26;是'宗教'行为十三。43; 'devout,' Acts xiii. 43;'虔诚的,'行为十三。50; xvii. 50;十七。4, 17; 'worship God,' Acts xvi.4,17;'拜上帝,'徒十六。14; xviii.14;十八。7.7。

Whether the expression 'devout' and 'feared God' in Acts x.无论是表达'虔诚'和'怕神在十行为 2, 7 refers to proselytes of the gates is doubtful.2,7指的是盖茨的proselytes是令人怀疑的。As the 'proselytes of the gate' only professed their faith in the God of Israel, and merely bound themselves to the observance of theso-called seven Noachic commandments (on which in another place), the question of 'baptism' need not be discussed in connection with them, since they did not even undergo circumcision.由于只有宣称他们相信以色列的神,和'proselytes的门'只约束自己到theso所谓七Noachic遵守诫命(上在另一个地方),在'洗礼'问题不必讨论在与他们联系,因为他们甚至没有接受割礼。

2. 2。It was otherwise with 'the proselytes of righteousness,' who became 'children of the covenant,' 'perfect Israelites,' Israelites in every respect, both as regarded duties and privileges.否则它与'公义的proselytes,'谁是成为对儿童的公约','完美的以色列人,'以色列人在各个方面,既是把职责和权限。 All writers are agreed that three things were required for the admission of such proselytes: Circumcision (Milah), Baptism (Tebhilah), and a Sacrifice (Qorban, in the case of women: baptism and sacrifice), the latter consisting of a burnt-offering of a heifer, or of a pair of turtle doves or of young doves (Maimonides, Hilkh. Iss. Biah xiii. 5).所有的作家都一致认为,三件事情是这样的proselytes的入学要求:割礼(Milah),洗礼(Tebhilah)和一个牺牲(Qorban,在妇女的情况:洗礼和牺牲),后者包括一个被烧毁,提供一个小母牛,或一对斑鸠或青年鸽(迈蒙尼德,Hilkh。国际空间站。Biah十三。5)。

After the destruction of the Sanctuary were restored.后的保护区破坏得到恢复。On this and the ordinances about circumcision it is not necessary to enter further.就这个问题和有关割礼的条例,没有必要再进入。That baptism was absolutely necessary to make a proselyte is so frequently stated as not to be disputed (See Maimonides, us; the tractate Massekheth Gerim in Kirchheim's Septem Libri Talm. Parvi, pp. 38-44 [which, however, adds little to our knowledge]; Targum on Ex. xii. 44; Ber. 47 b; Kerith. 9 a; Jer. Yebam. p. 8d; Yebam. 45 b, 46 a and b, 48 b, 76 a; Ab. Sar. 57a, 59 a, and other passages).这洗礼是绝对必要作出如此proselyte经常说的不被争议(见迈蒙尼德,我们;。Massekheth热林的短文在Kirchheim的年九月份利布里Talm Parvi,第38-44 [其中,但是,增加了小到我们的知识];根对前十二44;。。误码率47 B组;。。Kerith 9日;耶Yebam第8D的。。。Yebam 45 b,46 a和b,48 b,76。。抗体范德萨57A条,59,和其他旅费)。

There was, indeed a difference between Rabbis Joshua and Eliezer, the former maintaining that baptism alone without circumcision, the latter that circumcision alone without baptism, sufficed to make a proselyte, but the sages decided in favour of the necessity of both rites (Yebam. 46 a and b).有,的确是一个拉比约书亚和埃利泽之间,差异前者仅维持的洗礼未受割礼的,后者认为割礼没有单独的洗礼,足以使proselyte,但圣人在这两个仪式的必要性(Yebam.有利的决定46 A和B)。The baptism was to be performed in the presence of three witnesses, ordinarily Sanhedrists (Yebam. 47 b), but in case of necessity others might act.洗礼是在三个证人面前进行,通常Sanhedrists(Yebam. 47 b)项,但在必要时其他人可能的行为。The person to be baptized, having cut his hair and nails, undressed completely, made fresh profession of his faith before what were 'the fathers of the baptism' (our Godfathers, Kethub. 11 a; Erub. 15 a), and then immersed completely, so that every part of the body was touched by the water.要受洗的人,有切断了他的头发和指甲,完全脱去衣服,取得新前是什么'的洗礼的父亲对他的职业信仰(我们的教父,Kethub 11日。。Erub 15),然后浸泡完全,使身体的每一个部分被感动了的水。The rite would, of course, be accompanied by exhortations and benedictions (Maimonides, Hilkh. Milah iii. 4; Hilkh. Iss. Biah xiv. 6).该仪式,当然,伴随着规劝和benedictions(迈蒙尼德,Hilkh Milah三4;。。。。Hilkh国际空间站Biah十四6)。。

Baptism was not to be administered at night, nor on a Sabbath or feast-day (Yebam. 46 b).洗礼是不能在夜间管理,也不在安息日或节日天(Yebam. 46 b)项。Women were attended by those of their own sex, the Rabbis standing at the door outside.妇女参加了自己的性别,拉比在门外站着的。Yet unborn children of proselytes did not require to be baptized, because they were born 'in holiness' (Yebam. 78 a).然而,未出世的孩子的proselytes并不需要接受洗礼,因为他们出生在圣洁'(Yebam. 78)。In regard to the little children of proselytes opinions differed.各不相同,考虑到小孩子的proselytes意见。A person under age was indeed received, but not regarded as properly an Isaelite till he had attained majority.根据年龄的人确实收到,但不是作为一个Isaelite视为正常,直到他已达到多数。Secret baptism, or where only the mother brought a child, was not acknowledged.秘密的洗礼,或者只有妈妈带着一个孩子,并没有承认。In general, the statements of a proselyte about his baptism required attestation by witnesses.一般来说,一个关于他的洗礼proselyte报表所需的证人认证。But the children of a Jewess or of a proselyte were regarded as Jews, even if the baptism of the father was doubtful.但是,一个犹太女人或proselyte的孩子被视为犹太人,即使父亲的洗礼是怀疑。

It was indeed a great thing when, in the words of Maimonides, a stronger sought shelter under the wings of the Shekhinah, and the change of condition which he underwent was regarded as complete.这确实是一个伟大的事情时,在迈蒙尼德,具有较强的Shekhinah下寻求庇护的翅膀,文字和条件的变化,他接受了为完成认为。 The waters of baptism were to him in very truth, though in a far different from the Christian sense, the 'bath of regeneration' (Titus iii. 5).洗礼的水都对他很真实,但在远离基督教意义上的不同,在'再生巴斯(提三。5)。As he stepped out of these waters he was considered as 'born anew', in the language of the Rabbis, as if he were 'a little child just born' (Yeb. 22 a; 48 b, as 'a child of one day' (Mass. Ger. c. ii.). But this new birth was not 'a birth from above' in the sense of moral or spiritual renovation, but only as implying a new relationship to God, to Israel, and to his own past, present, and future.当他走出了这片水域,他被视为'重生',在拉比的语言,好像他是'一个小孩刚出生'(Yeb. 22日,48 B为'的一个孩子,一天'(马萨诸塞州德国。三二)。。但这个新诞生不是'从上面的'在道德或精神上的装修意识的诞生,但只是作为一种新的关系意味着上帝,以色列,和他自己过去,现在和未来。

It was expressly enjoined that all the difficulties of his new citizenship should first be set before him, and if, after that, he took upon himself the yoke of the law, he should be told how all those sorrows and persecutions were intended to convey a greater blessing, and all those commandments to rebound to greater merit.这是明确受命说,所有的困难,其新身份,首先应设置在他面前,如果在此之后,他对自己拿了法律的枷锁,他应该被告知所有的痛苦和迫害的目的是要传达一种更大的祝福,而所有这些戒律反弹更大的好处。 More especially was he to regard himself as a new man in reference to his past.更尤其是被他视为一个新的人在提到他过去的自己。Country, home, habits, friends, and relation were all changed.国家,家庭,生活习惯,朋友和关系都改变了。The past, with all that had belonged to it, was past, and he was a new, man the old, with its defilements, was buried in the waters of baptism.与所有那些原本属于它过去,是过去,他是一个新的,旧人与烦恼,在该水域的洗礼掩埋。 This was carried out with such pitiless logic as not only to determine such questions as those of inheritance, but that it was declared that, except, for the sake of not bringing proselytism into contempt, as proselyte might have wedded his own mother or sister (comp. Yeb. 22 a; Sanh. 58 b).这是进行了这样无情的逻辑不仅要确定为继承者等问题,但它宣布,除了,为了不使改变宗教信仰的人轻视,因为proselyte可能拘泥于自己的母亲或姐妹的份上( 。比赛Yeb 22。。葬身58号B)。

It is a curious circumstances that marriage with a female proselyte was apparently very popular (Horay. 13 a, line 5 from bottom; see also Shem. R. 27), and the Talmud names at least three celebrated doctors who were the offspring of such unions (comp. Derenbourg, Hist. de la Palest., p. 223, note 2).这是一个奇怪的情况下,婚姻与女性proselyte显然是非常受欢迎(Horay. 13日,从底部5行,又见闪河27。),和塔木德的名字至少有三个谁是著名的医生这样的后代工会(可比德朗堡,历史。德拉苍白。,第223页,注2)。 The praises of proselytism are also sung in Vayy.在歌颂也在Vayy唱传教。R. 1.河1。

If anything could have further enhanced the value of such proselytism, it would have been its supposed antiquity.如果什么事情都可能进一步增强了这种改变宗教信仰的价值,它会被它的假定古物。Tradition traced it up to Abraham and Sarah, and the expression (Gen. xii. 5) 'the souls that they had gotten' was explained as referring to their proselytes, since 'every one that makes a proselyte is as if he made (created) him' (Ber. R. 39, comp also the Targums Pseudo-Jon. and Jerus. and Midr. on Cant. i. 3).它的传统追溯到亚伯拉罕和撒拉,表达(创十二。五)为指他们的proselytes解释',他们已经得到灵魂',因为'每个人,使一个proselyte是因为如果他(创建)他'(Ber.河39条,比赛也Targums伪乔恩。与Jerus。与Midr。论斜面。一3)。 The Talmud, differing in this from the Targumim, finds in Exod.犹太法典,从这个不同的Targumim,发现在exod。ii.二。5 a reference to the baptism of Pharaoh's daughter (Sotah 12 b, line 3; Megill. 13 a, line 11). 5参考法老的女儿洗礼(Sotah 12 b,3号线。梅吉尔13日,第11行)。

In Shem.在闪。R. 27 Jethro is proved to have been a convert, from the circumstances that his original name had been Jether (Exod. iv. 18), an additional letter (Jethro). 27叶忒罗河已被证明是一个转换的情况下,他原来的名字已经被益帖(出四。18),额外的信(杰思罗)。as in the case of Abraham, having been added to his name when became a proselyte (comp. also Zebhach. 116 a and Targum Ps.-Jon. on Exod. xviii. 6, 27, Numb. xxiv. 21. To pass over other instances, we are pointed to Ruth (Targum on Ruth i. 10, 15). and to Nebuzaradan, who is also described as a proselyte (Sanh. 96 b, line 19 form the bottom). But is is said that in the days of David and Solomon proselytes were not admitted by the Sanhedrin because their motives were suspected (Yeb. 76 a), or that at least they were closely, watched.正如亚伯拉罕的情况下,已被添加到他的名字时,成为proselyte(comp.也Zebhach。A和116根诗篇,乔恩。论Exod。十八。六,27,麻木了。二十四。21。为了越过其他情况下,我们指出,露丝(露丝岛根在10,15)。以及Nebuzaradan,谁也可作为proselyte(Sanh. 96 b,19行形成底部)中所述。但是,据说在这大卫和所罗门的proselytes天不承认的公会,因为他们的动机被怀疑(Yeb. 76),或至少他们还密切关注。

But although the baptism of proselytes seems thus far beyond doubt, Christian theologians have discussed the question, whether the rite was practised at the time of Christ, or only introduced after the destruction of the Temple and its Services, to take the place of the Sacrifice previously offered.但是,虽然洗礼的proselytes迄今似乎毫无疑问,基督教神学家们所讨论的问题,是否实行了成年礼在基督的时间,或只后庙和服务,销毁介绍采取了牺牲的地方以前提供。 The controversy, which owed its origin chiefly to dogmatic prejudices on the part of Lutherans, Calvinists, and Baptist, has since been continued on historical or quasi-historical grounds.这场争论,其中欠它的起源主要是为了对路德,加尔文教派,教条式的偏见,浸会的一部分,已经被历史或准继续历史的理由。 The silence of Josephus and Philo can scarcely be quoted in favour of the later origin of the rite.约瑟夫和斐罗的沉默几乎可以被引用在仪式后的起源青睐。On the other hand, it may be urged that, as Baptism did not take the place of sacrifices in any other instance, it would be difficult account for the origin of such a rite in connection with the admission of proselytes.另一方面,它可能会敦促,作为洗礼,也没有参加任何其他实例中牺牲的地方,将难以解释这样的仪式在与原产地的proselytes入场连接。

Again, if a Jew who had become Levitically defiled, required immersion, it is difficult to suppose that a heathen would have been admitted to all the services of the Sanctuary without a similar purification.同样,如果一个犹太人谁已成为Levitically污损,需要浸泡,很难设想,一个异教徒会被接纳未经净化的所有类似的保护区服务。 But we have also positive testimony (which the objections of Winer, Keil, and Leyrer, in my opinion do not invalidate), that the baptism of proselytes existed in the time of Hillel and Shammai.但是,我们也积极的证词(其中温纳,Keil和Leyrer的反对,在我看来,不坏),它的的proselytes洗礼的希勒尔和Shammai时间存在。 For, whereas the school of Shammai is said to have allowed a proselyte who was circumcised on the eve of the Passover, to partake after baptism of the Passover, [1 The case supposed by the school of Shammai would, however, have been impossible, since, according to Rabbinic directions, a certain time must have elapsed between circumcision and baptism.] the school of Hillel forbade it.因为,鉴于沙麦学校,据说已允许谁是对的逾越节前夕割礼proselyte,以分享的逾越节之后,[1由学校将沙麦,但已不可能假定的情况下的洗礼,因为根据拉比的方向,有一定的时间必须相隔割礼和洗礼。]学校的希勒尔禁止它。

This controversy must be regarded as providing that at that time (previous to Christ) the baptism of proselytes was customary [2 The following notice from Josephus (Ant. xviii. 5. 2) is not only interesting in itself, but for the view which it presents of baptism.这样的争议必须被视为提供当时(前向基督)的proselytes洗礼的习惯[2由约瑟夫通​​知如下(Ant.十八。5。2)不仅本身有趣,但认为这它提出了洗礼。 It shows what views rationalising Jews took of the work of the Baptist, and how little such were able to enter into the real meaning of his baptism.这表明什么意见合理化犹太人注意到浸会工作,以及如何少等能够进入到他的洗礼的真正意义。'But to some of the Jews it appeared, that the destruction of Herod's army came from God, and, indeed, as a righteous punishment on account of what had been done to John, who was surnamed the Baptist.'但对犹太人看来,这是希律王的军队破坏来自上帝,而事实上作为一个已经做了什么约翰,谁是姓浸会考虑正义的惩罚,有的。 for Herod ordered him to be killed, a good man, and who commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism.希律王下令为他被杀害,一个好人,谁指挥的犹太人行使美德,对彼此都以公义,和对上帝的虔诚,所以来的洗礼。

For that the baptizing would be acceptable to Him, if they made use of it, not for the putting away (remission) of some sins, but for the purification of the body, after that the soul had been previously cleansed by righteousness.对于该会接受洗礼他,如果他们在使用它,不是为了收拾一些罪孽(缓解),为净化身体,之后的灵魂已被清洗,但以前义。 And when others had come in crowds, for they were exceedingly moved by hearing these words, Herod, fearing lest such influence of his over the people might lead to some rebellion, for they seemed ready to do any thing by his council, deemed it best, before anything new should happen through him, to put him to death, rather than that, when a change should arise in affairs, he might have to repent,' &c.当其他人进来的人群中,他们极其通过听这些话,希律王,免得他担心对人民这种影响可能会导致一些叛乱,他们似乎准备做任何事情由他会感动,认为最好之前,任何新的东西应该发生通过他,把他死刑,而不是说,当一个改变应该出现的事务,他可能要悔改,'&角 On the credibility of this testimony see the Article on Josephus, in Smith's Dictionary of Christian Biography,' vol.在此证词可信度上看到一篇文章,约瑟夫史密斯的基督教传记辞典,'卷。iii.三。pp. 441-460 (see especially pp. 458, 159).] (Pes. viii. 8, Eduy. v. 2). 441-460页(见特别是第458,159)。](Pes.八。八,Eduy。五2)。


Author Edersheim refers to MANY reference sources in his works.作者爱德生是指在他的许多作品参考来源。As a Bibliography resource, we have created a separate Edersheim References list.作为一个书目资源,我们创建了一个单独的爱德生参考清单。 All of his bracketed references indicate the page numbers in the works referenced.所有提到他的括号内注明的作品中引用的页码。


Proselyte Proselyte

Catholic Information天主教新闻

(proselytos, stranger or newcomer; Vulgate, advena). (proselytos,陌生人或新人;武加大,advena)。

The English term "proselyte" occurs only in the New Testament where it signifies a convert to the Jewish religion (Matthew 23:15; Acts 2:11; 6:5; etc.), though the same Greek word is commonly used in the Septuagint to designate a foreign sojourner in Palestine.英文术语“proselyte”只发生在新约在它标志着皈依犹太宗教(马太23:15,徒2:11; 6:5;等),虽然同希腊字是常用于七十指定外国寄居在巴勒斯坦。Thus the term seems to have passed from an original local and chiefly political sense, in which it was used as early as 300 BC, to a technical and religious meaning in the Judaism of the New Testament epoch.因此,这个词似乎已经从原来的地方和主要政治意义上讲,它是作为早在公元前300使用,传递给在新约时代的技术和犹太教宗教含义。 Besides the proselytes in the strict sense who underwent the rite of circumcision and conformed to the precepts of the Jewish Law, there was another class often referred to in the Acts as "fearers of God" (Acts 10:2, 22; 13:16, 26), "worshippers of God" (Acts 16:14), "servers of God" (Acts 13:43; 17:4, 17).除了在严格意义上的proselytes谁经历了割礼仪式,符合犹太律法的戒律,还有一个类通常被称为(使徒10时02分,22“上帝fearers”中的行为; 13:16 ,26),“拜上帝”(徒16:14),(使徒13时43分“上帝的服务器”; 17时04分,17)。These were sympathetic adherents attracted by the Monotheism and higher ideals of the Jewish religion.这是由一神信仰和宗教的更高理想的犹太信徒吸引同情。St. Paul addressed himself especially to them in his missionary journeys, and from them he formed the beginning of many of his Churches.圣保罗给自己,尤其是他们在他的传教行程,从他们那里,他形成了许多对他的教会的开始。

Publication information Written by James F. Driscoll.出版信息撰稿:詹姆斯F德里斯科尔。Transcribed by Sean Hyland.转录由Sean海仑。The Catholic Encyclopedia, Volume XII.天主教百科全书,卷十二。Published 1911.1911年出版。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, June 1, 1911. Nihil Obstat,1911年6月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰法利枢机主教,大主教纽约



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