Monotheism and the OT一神教和城市旅游局

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设只有一个，那便是真神，并且这种假设是保持整个城市旅游局。 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.对唯物论，其中教授说，无论是一切和永恒，将军一日教导我们，此事已是一个开始，并认为上帝创造它，并因此它上面的。 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（或神）的一切，将军一日教导我们，上帝是高于一切的，并独立于它。 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).对二元论，即，持续奋斗两神或原则（一个邪恶和其他优良） ，将军一日posits一个仁慈的上帝的人宣布每次他的创作作品，以"好" ，并总结了一周的创作，宣告它"非常好" （创1时31分） 。

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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.但其他的替代品，普遍持有的古代近东宗教一般，影响了精神文明的奋斗，在希伯来人从宗法期间从不间断。 Polytheism characterized Abraham's ancestors (Josh. 24:2), kinsmen (Gen. 31:19), and descendants (Gen.35:2).多神教的特点是亚伯拉罕的祖先（ josh. 24:2 ） ，亲人致敬（创31:19 ） ，并后裔（ gen.35 ： 2 ） 。 Although all three biblically derived monotheistic religions claim Abraham as their founder, Abraham's monotheism was perhaps more practical than theoretical.虽然所有这三个圣经衍生一神教索赔亚伯拉罕的，作为其创始人，亚伯拉罕的神，也许是更为实际比理论。 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.上帝垄断了他的效忠程度，亚伯拉罕既没有空间也没有时间为竞神，但都行不通。成因他是否清楚地否认他们的存在。

By contrast, Moses defined the nature of God in a clearly monotheistic fashion (Deut. 4:35,39; 32:39).相比之下，摩西界定天主的本性在其报告中明确一神教时装（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.首次十诫" ，你不可有别的神前/除了我" （ exod. 20时03分; deut 。 5:7 ） ，坚持认为以色列是只有一个对象的信仰和崇拜。 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人们可选择主或另一神（也见乔什。 24:15 ） ，因为它是既得体，是不明智的继续"之间游移两种意见： " （我国王18时21分） 。

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).写作先知的公元前8世纪，并随后加强了一神教学说不断提醒以色列的广大海湾失散主从异教偶像以及所谓的神，他们代表（ hos. 4时12分;伊萨。 2时08分， 20 ; 17时08分; 31:7 ;哲。 10:5,10 ） 。 After Jerusalem was destroyed in 586 BC the people of Judah forsook idolatry once and for all.之后，耶路撒冷被摧毁，在公元前586人犹大舍弃，偶像崇拜是一劳永逸的。 The excessive polytheism of Babylon was revolting to the exiles and helped to make the Jews a truly monotheistic people.过多的多神教的巴比伦是厌恶向流亡人士和帮助，使犹太人是一个真正的神人。 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).犹太教今日股价与基督教的一个坚定的信念在上帝的誓词导透过以赛亚书： "没有神，除了我" （以赛亚书45:21 ） 。

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