In Western culture, which for the last 2,000 years has been dominated by the Judeo Christian tradition, the word God generally refers to one supreme holy being, the divine unity of ultimate reality and of ultimate goodness.在西方文化中，这在过去2000年来一直占主导地位的是犹太教和基督教的传统文化中，上帝一词，一般是指一个最高圣地，神圣的统一，最终现实和终极的善。 God, so conceived, is believed to have created the entire universe, to rule over it, and to bring it to its fulfillment.上帝，而构思中，被认为是创造了整个宇宙，统治它，并把它送到它的圆满。
In the Old Testament, God was called YHWH , pronounced Yahweh by most scholars; the exact pronunciation of the name was lost because it was rarely enunciated.在旧约中，上帝被称为yhwh ，突出雅威多数学者;准确发音的名称是失去了，因为它是罕见的阐述。 In its place was read Adonai ("Lord"). The written combination of the tetragrammaton YHWH with the vowels of Adonai was traditionally rendered as Jehovah in English Bibles. Although the meaning of YHWH is disputed, it is frequently translated as "He who is" and probably designates YHWH as creator.在取而代之的是阅读adonai （ "上帝" ） 。 书面相结合的耶和华yhwh与元音adonai传统，使作为耶和华在英文圣经，虽然意思yhwh有争议时，它常常翻译为"他是谁" ，并可能指定yhwh作为造物主。 In Islam, Allah stands for a similar notion.在伊斯兰教的真主站在一个类似的概念。
Thus, as a functioning word, God in the first instance refers to the central and sole object of religious commitment - and so to the center of Worship, Prayer, and religious Meditation.因此，作为一个正常运作的一句话，上帝在初审是指中央和唯一的目的，宗教的承诺-等，以该中心的礼拜，祈祷，宗教，打坐。 Secondarily, God has been the object of religious and philosophical reflection, the supreme object of Theology and of most forms of speculative metaphysics.其次，上帝一直是反对宗教和哲学思考，最高人民法院对象的神学和大多数形式的投机性形而上学。
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In Jewish and Christian belief, however, God is also in some way personal, righteous, or moral, concerned with people and their lives and therefore closely related to and active within the world and the course of history.在犹太教和基督教信仰，不过，上帝也是在某种程度上个人的，正义的，或者道德，关心人，他们的生命，因此有密切的关系，并积极与世界及历史过程。 The reflective problems in this concept of God, the subject of debates throughout Western history, therefore, have a dual source: God, whatever he may be, is unlike ordinary things that can be described, and the notion of God includes certain dialectical tensions or paradoxes (absolute - relative, impersonal - personal, eternal - temporal, changeless - changing) that defy ordinary powers of speech and of definition.反射问题，在这神的观念，主题辩论，在整个西方历史上，因此，具有双重来源：上帝，不管他可能是有别于一般的东西，可以说，概念的上帝包括某些辩证的紧张局势或悖论（绝对-相对的，人性-个人，永生-颞叶，固定不变-转换）表示，藐视普通的权力讲话的定义。 In approaching the divine, religiously or philosophically, one first of all encounters mystery and, with that, special forms or rules of speech - a characteristic as old as religion itself.在接近神圣的，宗教或哲学的，其中第一，大家都遇到神秘，就这样，特殊形式或规则的讲话-一个特点，为古老宗教本身。
In other ancient cultures that conceive of the person as unique and differentiated from natural and social forces and recognize the role of personal power in politics, these varied natural and cultural forces are personified or symbolized by gods and goddesses who control, work through, and manifest themselves in these powers.在其他古代文化受孕的人，作为独特的和有区别的，从自然和社会的力量，并认识到角色的个人权力，在政治上，这些不同的自然和文化力量是人格化或其象征神和女神的人的控制，通过工作，体现了在这些权力。 For example, Ares was the Greek god of thunder and of war; Aphrodite, the goddess of love and beauty; and Apollo, the god of light and order.举例来说，顷是希腊的神打雷和战争;爱，女神的爱与美;阿波罗，神轻和秩序。 The worship of many gods, known as Polytheism, characterized the religions of most of the ancient world.崇拜许多神，称为多神教，其特点是宗教大部分的古代世界。 In every case, a deepening sense of unifying order in reality was accompanied by a drive toward a unity of these plural forces, toward Monotheism.在任何情况下，感受到了团结，以便在现实中，伴随着由驱动走向统一的，这些文字的力量，对一神论。
In this notion of the divine the originating religious categories of power, person, and order are infinitely transcended as characteristics essentially related to finitude and therefore antithetical to the divine.在这种观念的神圣起源的宗教类的权力，任何人，并命令是无限超越作为特征基本上与有限性，因此，对立的神明。 Correspondingly, the religious practices of meditation and the religious hope of ultimate release also transcend relations to nature, tribe, society, the course of history, and even all religious praxis and symbols.相应地，宗教习俗的打坐和宗教界的希望最终版本也超越关系的性质，部落，社会，历史过程中，乃至所有的宗教实践和符号。 Such religions regard the Western notion of God, with its implication of personal being and its emphasis on the life of the self in this world, as an extremely inappropriate and even insulting way of regarding their own ultimate principle.这种宗教把西方的概念神，其含义是个人的福祉和其着重于生活中的自我，在这个世界上，作为一个极不恰当的，甚至侮辱的方式把自己的终极原则。
These aspects of the notion of God reappear, with some modification, in the New Testament.这些方面的观念的上帝，又何来作一些改动，在新的遗书。 There the one God is also concerned with history, judgment, and redemption, but his central manifestation is Jesus Christ, through whom God's will for mankind is revealed, his judgments are made known, and his power to save is effected.有一个上帝，也关心历史，判断和赎回，但他的中央体现的是耶稣基督，并通过上帝的意志，为人类揭示了，他的判断是众所周知的，他的权力，以挽救正在实施。 The New Testament writers generally use the word God to designate the God of the Old Testament.新约圣经的作家普遍使用这个词神来划定上帝的旧约。 Christ is understood as the fulfillment of the Messianic promise and as the Son, or Logos.基督是理解为履行该救世主的承诺，作为儿子，或徽标。 His relation to God the Father and the Holy Spirit led to the development of the Christian doctrine of the Trinity.他与圣父和圣灵导致发展的基督教教义的三位一体。 Both Jewish and Christian theology therefore display a dialectical tension between God's transcendence over nature and history as creator and ruler, and his personal, moral participation in history for the sake of humankind.无论犹太教和基督教神学，因此表现出的辩证关系紧张上帝的超越性和历史的创造者和统治者，以及他个人的，有道德的参与在历史上为人类的生活。
During the Reformation, which emphasized the primacy of Scripture, the personal, purposive, active side of the biblical God again achieved prominence, and the philosophical side receded: God's judgments and his mercy toward humans were considered his central attributes.在改革，其中强调的首要经文，个人，有目的，积极的一面，圣经神再次取得了突出的，与哲学方面减退：上帝的判决和他的怜悯人类被认为是他的中心属性。 The transcendent and eternal aspect of this personal God was expressed in the eternal mystery and changelessness of his all determining will, especially the electing and providential will, rather than in the mystery and changelessness of the divine being.超越和永恒方面的个人上帝有人表示，在永恒之谜，并changelessness他的所有决定，特别是选举和天赐会，而不是在神秘与changelessness的神圣。
The subsequent divergence of modern thought from Greco Roman traditions led to the introduction of new philosophical options emphasizing change, process, and relatedness.随后的分歧，现代思想，从希腊罗马的传统，导致采用新的哲学期权强调变化，过程和相关性。 They give expression to a new dynamic and immanent interpretation of God and can be found in systems such as Process Philosophy.他们体现了新的动力和内在的诠释上帝才能找到系统，如过程哲学。 While recognizing and affirming in some sense God's absoluteness, eternity, and invulnerability, many modern theologians emphasize his participation in the passing of time, active relatedness to events, and consequent changeableness; they argue that such a view is closer to the biblical notion than is the older Greek view.虽然承认和肯定，在一定意义上神的绝对性，永恒，抗毁，许多现代神学家强调，他参加在时间的推移，积极关联的事件，并作出相应的changeableness ;他们争辩说，这种看法是接近圣经中的概念比老希的看法。
Those who believe God can be known only by faith tend to be skeptical of such philosophical proofs and possess a perhaps more transcendent image of God.那些相信上帝可以被称为只有信仰往往被怀疑这样的哲学论证，并具备了，或许更超然的形象上帝。 For them, the God of rational theology, proved and tailored by thinking processes, is merely the creature of humanity's own wayward wisdom.对于他们来说，上帝的理性神学，事实证明，并适合由思维过程，只是造物的人类自己的任性的智慧。 God himself must speak to humankind if he is to be known rightly, or even at all, and therefore faith, as a response to divine Revelation, is the only path to a true knowledge of God.天主自己的发言必须以全人类的，如果他是被称为正确的，甚至在所有的，因此信念，作为回应神的启示，是唯一的道路，以一个真实的认识神。 Finally, there are those who assert that God can be known neither by reason nor by faith but only by direct experience.最后，有一些人断言，上帝可以被称为没有理由也没有信仰，但只有通过直接经验。
Langdon Gilkey兰登gilkey
Bibliography
参考书目
PA Angeles,
Problem of God: A Short Introduction (1974); J Bowker, The Sense of God (1977)
and The Religious Imagination and the Sense of God (1978); JD Collins, God in
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Leslie, The Future of Belief (1968); H Dumery, The Problem of God in Philosophy
of Religion (1964); AJ Freddoso, ed., The Existence and Nature of God (1984); L
Gilkey, Maker of Heaven and Earth (1959); JH Hick, ed., Existence of God (1964);
GD Kaufman, God the Problem (1972) and The Theological Imagination (1981); JC
Murray, The Problem of God: Yesterday and Today (1964); I Raez, The Unknown God
(1970); MS Smith, Early History of God (1990); K Ward, The Concept of God
(1975).坝洛杉矶的问题，上帝：一个简短的介绍（ 1974年） ; j bowker ，责任感神（ 1977年）和宗教的想象力和责任感的神（
1978年） ;第纳尔柯林斯，上帝在现代哲学（ 1959年） ; BJ的库克，上帝的空间和时间（ 1972年） ;德瓦特，莱斯利，未来的信念（ 1968年） ;
h dumery ，问题得到上帝的宗教哲学（ 1964 ） ;的AJ freddoso ，海关，存在和性质的上帝（ 1984年） ;升gilkey
，制造商天地（ 1959 ） ; JH的hick ，海关，上帝存在（ 1964 ） ;钆考夫曼，上帝的问题（ 1972年）和神学的想象（ 1981 ）
;时三十分默里，问题的上帝：昨天和今天（ 1964 ） ;我赖斯，未知的神（ 1970年） ;史密斯女士，早在历史上的神（ 1990年） ; k病房，神的观念（
1975年） 。
(AS and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. （和荷兰语上帝;丹。 gud ;胃食管反流。 gott ） ，其名称的神圣。 It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim.这是渲染（ 1 ）的希伯来语'下午，从字义是强大的; （ 2 ） ' eloah ，复数'耶洛因。 The singular form, Eloah, is used only in poetry.奇异的形式， eloah ，只用在诗歌。 The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (qv), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "Lord," printed in small capitals.复数形式，是较常用的各部分的圣经，希伯来字耶和华（请参阅） ，只有其他Word普遍受雇于是指具有最高福祉，是均匀，使在授权版的"魔戒" ，印在小省会。 The existence of God is taken for granted in the Bible.上帝存在的，是视为理所当然的，在圣经。 There is nowhere any argument to prove it.有没有任何论据来证明这一点。 He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).他的人disbelieves这个真理是口语的，因为一个缺乏了解（诗篇14时01分） 。
The arguments
generally adduced by theologians in proof of the being of God
are:,论据一般所引证的神学家，在举证的正神的是： ，
These arguments are,这些论点，
Conscience and human history testify that "verily there is a God that judgeth in the earth."良心和人类历史上作证说， "能众志成城，是有上帝说，裁判在地球上" 。 The attributes of God are set forth in order by Moses in Ex.属性是上帝的阐述，以便由摩西于异地。 34:6,7. 34:6,7 。 (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. （亦见deut 。六四; 10时17分;序号。 16时22分;特惠。 15时11分; 33:19 ;伊萨。 44:6 ;民政事务局。 3时06分;聚苯乙烯。 102:26 ;职位34 ： 12日） ，他们也是有系统分类，在牧师5点12分和7时12分。 God's attributes are spoken of by some as absolute, ie, such as belong to his essence as Jehovah, Jah, etc.; and relative, ie, such as are ascribed to him with relation to his creatures.上帝的属性是口语的一些作为绝对的，即，如属于他的本质，正如耶和华， jah等;相对的，即，如都归功于他与他的海洋生物。 Others distinguish them into communicable, ie, those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity.别人分辨他们成为常见的，即那些可以传授的程度，以他的动物：善良，纯洁，智慧等; incommunicable ，这是不能使传授：独立，不得变通，巨大的，与永恒。 They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.他们是由一些具体又分为自然属性，永恒的，巨大的，等等;道德，纯洁，善良等。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
God is an invisible, personal, and living Spirit, distinguished from all other spirits by several kinds of attributes: metaphysically God is self-existent, eternal, and unchanging; intellectually God is omniscient, faithful, and wise; ethically God is just, merciful, and loving; emotionally God detests evil, is long-suffering, and is compassionate; existentially God is free, authentic, and omnipotent; relationally God is transcendent in being immanent universally in providential activity, and immanent with his people in redemptive activity.上帝是一种无形的，个人化的，生活的精神，而有别于其他所有烈酒数种特质：形而上学的上帝是自我存在的，永恒的，不变的;智力神是无所不知，忠诚，智慧;伦理的上帝是公正，慈悲和爱好;感情上上帝detests邪恶的，是长期的痛苦，是值得同情的; existentially上帝是免费的，真实的，无所不能; relationally上帝是超越性，在被上苍普遍在天赐活动，而内在与他的人民在救赎的活动。
The essence of anything, simply put, equals its being (substance) plus its attributes.本质什么，简单地说，相当于其正（物质） ，再加上它的属性。 Since Kant's skepticism of knowing anything in itself or in its essence, many philosophers and theologians have limited their general ways of speaking to the phenomena of Jewish or Christian religious experience.自康德的怀疑论的一无所知，在本身或其精神实质，许多哲学家和神学家都有限，他们的一般方法，就以现象的犹太人或基督教的宗教体验。 Abandoning categories of essence, substance, and attribute, they have thought exclusively in terms of Person-to-person encounters, mighty acts of God, divine functions, or divine processes in history.弃类别的本质，内容和属性，他们有思想，在专用条款个人对个人的遭遇，浩浩荡荡的行为，神，神的功能，或神圣的进程中的历史。 God is indeed active in all these and other ways, but is not silent.上帝的确是活跃在所有这些以及其他方式，但不是沉默。 Inscripturated revelation discloses some truth about God's essence in itself. inscripturated启示披露了一些真理，对上帝的本质本身。 Conceptual truth reveals not only what God does, but who God is.概念性真理揭示不仅是什么神，但神是。
Biblical revelation teaches the reality not only of physical entities, but also of spiritual beings: angels, demons, Satan, and the triune God.圣经启示任教的现实，不仅物理实体，而且也是一种灵：天使，恶魔，撒旦和上帝的三位一体。 The Bible also reveals information concerning attributes or characteristics of both material and spiritual realities.圣经也揭示了信息的属性或特征的物质和精神现实。 In speaking of the attributes of an entity, we refer to essential qualtities that belong to or inhere in it.在谈到属性的一个实体，我们称之为必需qualtities属于或固有而已。 The being or substance is what stands under and unities the varied and multiple attributes in one unified entity.这项正在或实质是什么立场下，并统一多样和多重属性，在一个统一的实体。 The attributes are essential to distinguish the divine Spirit from all other spirits.属性是必不可少的，以分清神圣的精神，从所有其他烈酒。 The divine Spirit is necessary to unite all the attributes in one being.神的精神是要团结所有属性之一。 The attributes of God, then, are essential characteristics of the divine being.属性的上帝，那么，本质特征，神圣的福祉。 Without these qualities God would not be what he is, God.如果没有这些素质，上帝将不会有什么他可以说是上帝。
Some have imagined that by defining the essence of God human thinkers confine God to their concepts.一些想象界定的本质上帝人类思想家局限于上帝观念。 That reasoning, however, confuses words conveying concepts with their referents.这一推理，但是，混淆的话传达观念与他们指称对象。 Does a definition of water limit the power of Niagara Falls?难道一个定义，水，限制权力的尼加拉大瀑布？ The word "God" has been used in so many diverse ways that it is incumbent upon a writer or speaker to indicate which of those uses is in mind.字的"神" ，已经被用于在这么多的不同方式，它是有责任的作家或喇叭，以表明它的这些用途是记。
As spirit, God is invisible.作为精神，上帝是看不见的。 No one has ever seen God or ever will (1 Tim. 6:16).从来没有人见过上帝或任何时候都将（ 1添。 6:16 ） 。 A spirit does not have flesh and bones (Luke 24:39).精神，没有肉和骨头（路加福音24:39 ） 。
As spirit, furthermore, God is personal.作为精神，而且，上帝是个人的。 Although some thinkers use "spirit" to designate impersonal principles or an impersonal absolute, in the biblical context the divine Spirit has personal capacities of intelligence, emotion, and volition.虽然一些思想家使用的"精神" ，以候客观原则或一种非人格的绝对的，在圣经的背景下神圣的精神，以个人身份参加的智力，情感，意志。 It is important to deny of the personal in God any vestiges of the physical and moral evil associated with fallen human persons.这是很重要的否认个人在上帝的任何残余物质和道德上的邪恶与塌人的。
In transcending the physical aspects of human personhood God thus trancends the physical aspects of both maleness and femaleness.在超越体能方面的人力人格神，因此trancends身心两方面男性和femaleness 。 However, since both male and female are created in God's image, we may think of both as like God in their distinctively nonphysical, personal male and female qualities.不过，由于男女双方都创造了上帝的形象，我们可能认为这两个作为想上帝在其鲜明nonphysical ，个人男性和女性特质。 In this context the Bible's use of masculine personal pronouns for God conveys primarily the connotation of God's vital personal qualities and secondarily any distinctive functional responsibilities males may have.在此背景下圣经的使用男性化人称代词为上帝传达的主要内涵上帝的切身个人素质，其次任何独特功能的责任，男性可能。
Christ's unique emphasis upon God as Father in the Lord's Prayer and elsewhere becomes meaningless if God is not indeed personal.基督的独特的着重点放在上帝的父亲在主祷文和其他地方变得毫无意义，如果上帝是不确实的个人。 Similarly, the great doctrines of mercy, grace, forgiveness, imputation, and justification can only be meaningful if God is genuinely personal.同样，伟大学说的怜悯，恩典，宽恕归责和理由只能是有意义的，如果上帝是真正的个人。 God must be able to hear the sinner's cry for salvation, be moved by it, decide and act to recover the lost.上帝要能听到罪人的呐喊，为救亡，动议，决定和行动，以收回丢失。 In fact, God is superpersonal, tripersonal.事实上，上帝是超人格， tripersonal 。 The classical doctrine of the Trinity coherently synthesizes the Bible's teaching about God.古典主义的三位一体，通盘考虑，综合圣经的教学关于上帝。 To place the name of God upon a baptismal candidate is to place upon the candidate the name of the Father and the Son and the Holy Spirit (Matt. 28:19).把上帝的名义经洗礼候选人，是把当候选人的名字，父亲和儿子和圣灵。 （ 28:19 ） 。
The unity of the one divine essence and being emphasized in the NT concept of a personal spirit implies simplicity or indivisibility.团结的一个神的本质和正强调，在新台币概念的个人精神，就意味着简单或不可分割性。 Neither the Trinitarian personal distinctions nor the multiple attributes divide the essential unity of the divine being.既不是三位一体的个人区别，也没有多属性划分基本统一的神圣。 And that essential, ontological oneness is not torn apart by the incarnation or even the death of Jesus.以及必要的，本体论的统一性，是不是四分五裂的化身，或什至死亡的耶稣。 Relationally or functionally (but not essentially) Jesus on the cross was separated from the Father who imputed to him the guilt and punishment of our sin. relationally或功能（而不是实质上）耶稣基督在十字架上是脱离父亲归功于他的罪责和惩罚我们的罪过。
In view of the indivisibility of the divine Spirit, how than are the attributes related to the divine being?鉴于不可分割的神圣精神，又如何比是属性关系到神吗？ The divine attributes are not mere names for human use with no referent in the divine Spirit (nominalism).神圣的属性，不是单纯的名称，供人类使用，没有指涉在神圣的精神（唯） 。 Nor are the attributes separate from each other within the divine being so that they could conflict with each other (realism).也不是单独的属性，从对方的神正，使他们能互相冲突（写实主义） 。 The attributes all equally qualify the entirety of the divine being and each other (a modified realism).属性都同样有资格对整神圣的福祉和对方（改良写实） 。 Preserving the divine simplicity or indivisibility, God's love is always holy love, and God's holiness is always loving holiness.维护神圣的简易性或不可分割性，天主的爱是永远神圣的爱，和上帝的圣洁是历来爱好成圣。 Hence it is futile to argue for the superiority of one divine attribute over another.因此，它是徒劳无益的争论，为的优越性，同一个神属性的一种标准。 Every attribute is essential; one cannot be more essential than another in a simple, nonextended being.每一个属性是必不可少的;一不可，也不可更重要，比另一种简单， nonextended 。
God as spirit, furthermore, is living and active.上帝作为精神，而且，是生活和活跃。 In contrast to the passive ultimates of Greek philosophies the God of the Bible actively creates, sustains, covenants with his people, preserves Israel and the Messiah's line of descent, calls prophet after prophet, send his Son into the world, provides the atoning sacrifice to satisfy his own righteousness, raises Christ from the dead, builds the church, and judges all justly.相反，被动ultimates古希腊哲学的神，圣经，积极创造，维系着，盟约与他的人，保留了以色列和弥赛亚的路线的后裔，来电后，先知预言家，送他的儿子到世界各地，提供atoning牺牲满足自己的正义感，引起基督从死里复活，建造教堂，和法官都公正。 Far from a passive entity like a warm house, the God of the Bible is an active architect, builder, freedom fighter, advocate of the poor and oppressed, just judge, empathetic counselor suffering servant, and triumphant deliverer.到目前为止，从被动的实体，像一个温暖的家，上帝的圣经是一个积极的建筑师，建设者，自由战士，主张穷人和被压迫者，公正，法官同情辅导员痛苦的仆人，并得意洋洋投递。
As an invisible, personal, living spirit, God is no mere passive object of human investigation.作为一种无形的，个人化的，生活的精神，上帝是不会仅仅是被动的对象人力进行调查。 Such writers as Pascal, Kierkegaard, Barth, and Brunner have helpfully reminded Christians that knowing God is like studying soils.这类作家帕斯卡尔，克尔凯郭尔，巴特，和布兰有裨益提醒基督徒，我知，神是想学习的土壤。 However, these writers go too far in claiming that God is merely a revealing subject in ineffable personal encounters and that no objective, propositional truth can be known of God.但是，这些作家走得太远声称上帝只是揭示课题无法形容的个人遭遇，并没有客观的，命题真理，可以被称为神的国。 Members of a creative artist's family may know him not only with passionate, personal subjectivity, but also objectively through examination of his works, careful reading of his writings, and assessment of his resume.成员的创造性艺术家的家人可能也知道，他不仅与激情的，个人的主体性，但客观上也通过研究他的作品，他仔细阅读他的著作，并评估他的恢复。 Similarly God may be known not only in passionate subjective commitment, but also by thought about his creative works (general revelation), his inspired Scripture (part of special revelation), and theological resumes of his nature and activity.同样上帝或可称之为不仅在激情的主观承诺，而且还以为对他的创作作品（一般启示） ，他的灵感经文（部分特殊启示） ，与神学恢复他的性质和活动。 Knowledge of God involves both objective, conceptual validity and subjective, personal fellowship.认识上帝既有客观的，在概念上的有效性和主观的，个人的奖学金。
We have considered the meaning of asserting that God is spirit: the divine being is one, invisible, personal, and thus capable of thinking, feeling, and willing, a living and active being.我们曾考虑过的意义，声称上帝是精神：神圣的，是一个无形的，个人化的，因此有能力的想法，感觉，而且愿意，生活和积极的作为。 There are, however, many spirits.然而，存在许多饱满的精神状态。 The subsequent discussion of the divine attributes is necessary to distinguish the divine Spirit from other spirit-beings.随后进行的讨论中的神圣属性，要区分神圣的精神从其他精神。
While considering the meaning of each attribute it is well to be aware of the relation of the attributes to the being of God.同时考虑的意思，每个属性是善意，他们必须明白的关系属性，向被上帝的。 In the Scriptures the divine attributes are not above God, beside God, or beneath God; they are predicted of God.在圣经中的神的属性，是不是凌驾于神，旁边的上帝，或下方上帝，他们预言的神。 God is holy; God is love.上帝是神圣的;天主是爱。 These characteristics do not simply describe what God does, they define what God is.这些特点，不要简单地描述什么神，他们界定什么是上帝。 To claim that recipients of revelation can know the attributes of God but not the being of God leaves the attributes un-unified and belonging to nothing.声称受助人的启示，可以知道属性的上帝，但不是被上帝的树叶属性联合国统一和归属感落空。 The Scriptures do not endorse worship of an unknown God but make God known.念经不认同崇拜的是一个未知的上帝，但上帝使已知的。 The attributes are inseparable from the being of God, and the divine spirit does not relate or act apart from the essential divine characteristics.属性是分不开的，从目前的神，神的精神，不涉及或行为，除了从本质神圣的特点。 In knowing the attributes, then, we know God as he has revealed himself to be in himself.在明知该属性，那么，我们知道，上帝，因为他发现自己被自己恢复的罢了。
This is not to say that through revelation we can know God fully as God knows himself.这并不是说，通过启示，我们可以知道，上帝也充分天晓得自己。 But it is to deny that all our knowledge of God is equivocal, something totally other than we understand by scripturally revealed concepts of holy love.但它否认这一切我们所知的，神是暧昧，而其他完全比我们所理解scripturally揭示概念的神圣的爱。 Much of our knowledge of God's attributes is analogical or figurative, where Scripture uses figures of speech.我们的许多知识，上帝的属性是类比或比喻，那里的经文用数字讲话。 Even then, however, the point illustrated can be stated in nonfigurative language.即使是这样，不过，这点说明了，可在nonfigurative语言。 So all our understanding of God is not exclusively analogical.所以我们所有的了解，神是不完全的类比。 The revealed, nonfigurative knowledge has at least one point of meaning the same for God's thought and revelationally informed human thought.审计发现， nonfigurative知识已至少有一个点的意义，同时为上帝的思想和revelationally告知人类的思考方式。 Some knowledge of God, then, is called univocal, because when we assert that God is holy love, we assert what the Bible (which originated, not with the will of man, but God) asserts.有些认识上帝的话，那么，是所谓univocal ，因为当我们说，上帝是神圣的爱，我们断言什么圣经（源自，而不是在意志为转移的，但上帝）的断言。 We may be far from fully comprehending divine holiness and divine love, but insofar as our assertions about God coherently convey relevant conceptually revealed meanings they are true of God and conform in part to God's understanding.我们可能远未得到充分地理解了神圣纯洁和神圣的爱，但至于我们断言约上帝有条理地传达有关概念上的意义，揭示了，他们是真正的上帝，并符合部分，以上帝的理解。
The divine attributes have been differently classified to help in relating and remembering them.神圣的属性一直有不同的分类，以帮助有关并记住他们。 Each classification has its strengths and weaknesses.每个分类都有其长处和短处。 We may distinguish those attributes that are absolute and immanent (Strong), incommunicable or communicable (Berkhof), metaphysical or moral (Gill), absolute, relative, and moral (Wiley), or personal and consitutional (Chafer).我们可以区分那些属性是绝对的和内在的（强） ， incommunicable或传播（ ，伯克霍夫） ，形而上学或道德（刺） ，是绝对的，相对的，道德（出版社） ，或者个人和宪法（金龟子） 。 Advantages and disadvantages of these groupings can be seen in those respective theologies.优势与劣势，这些集团可以看到，在这些各自的神学。 It is perhaps clearer and more meaningful to distinguish God's characteristics metaphysically, intellectually, ethically, emotionally, existentially, and relationally.因此，现在也许是更清晰和有意义的区别上帝的特色形而上学的，在理智上，道德上，情感上， existentially ， relationally 。
In Christianity, then, eternity is not an abstract timelessness, but the eternal is a characteristic of the living God who is present at all times and in all places, creating and sustaining the space-time world and accomplishing his redemptive purposes in the fullness of time.在基督教里，然后，永恒不是一个抽象的永恒，但永恒的一个特点是活着的上帝的人，是目前在任何时候和任何地方，创造和维持空间-时间的世界，完成他的救赎的目的，在丰满的时间。
God changelessly answers prayer in accord with his desires and purposes of holy love.上帝changelessly答案祈祷与他的愿望和目的的神圣的爱。 Hence, although speaking in terms of human experience God is sometimes said in Scripture to repent, it is in fact the unrepentant who have changed and become repentant or the faithful who have become unfaithful.因此，尽管在谈到在人的经验，上帝是说，有时在经文思悔改，这是事实，死不悔改的人已改变，并成为悔过或忠实的人，已成为不忠诚的表现。
God is the same, though everything else in creation becomes old like a garment (Ps. 102:25-27).上帝是一样的，虽然一切的创作，成为老想一间制衣（诗篇102:25-27 ） 。 Jesus shared that same unchanging nature (Heb. 1:10-12) and vividly exhibited it consistently throughout his active ministry in a variety of situations.耶稣共用同一不变的性质（希伯来书1:10-12 ） ，并生动地展示了它一贯在他的积极内政部在各种情形。
The immutability of God's character means that God never loses his own integrity or lets others down.不得变通上帝的性格就是上帝从来没有失去自己的完整性或出租他人。 With God is no variableness or shadow of turning (James 1:17).与上帝没有variableness或幕后的转折（詹姆斯1时17分） 。 God's unshakable nature and word provide the strongest ground of faith and bring strong consolation (Heb. 6: 17-18).上帝的不可动摇的性质和Word提供最强地面的信仰和带来强大的慰藉（希伯来书六： 17-18 ） 。 God is not a man that he should lie (Num. 23:19) or repent (I Sam. 15:29).上帝不是一个男人，他应该谎言（ num. 23时19分） ，或悔过， （我心。 15时29分） 。 The counsel of the Lord stands forever (Ps. 33:11).律师工作的主站在永远（诗篇33:11 ） 。 Though heaven and earth pass away, God's words will not fail (Matt. 5:18; 24:35).虽然天地去世，上帝的话，将不能失败。 （ 5时18分; 24:35 ） 。
How can God know the end from the beginning?怎样才能神不知年底从一开始？ In a way greater than illustrated in a person's knowledge of a memorized psalm, Augustine suggested.在某种程度上大于说明一个人的知识，一个背诗篇，奥古斯丁建议。 Before quoting Psalm 23 we have it all in mind.然后引用诗篇23 ，我们都铭记。 Then we quote the first half of it and we know the part that is past and the part that remains to be quoted.当时我们竞标上半年，它和我们熟悉的一部分，这是历史和现实的一部分，这仍然是被引用。 God knows the whole of history at once, simultaneously because not limited by time and succession, but God also knows what part of history is past today and what is future, for time is not unreal or umimportant to God (Confessions XI, 31).天晓得整个历史上一次，同时，因为不是受限于时间和继承，但上帝也知道什么是历史的一部分，是过去的今天，什么是前途，时间是不是虚幻或umimportant上帝（自白书喜， 31 ） 。
The belief that God knows everything--past, present, and future, is of little significance, however, if God's knowledge is removed from human knowledge by an infinite, qualitative distinction.相信上帝才知道一切-过去，现在和未来，是没有多大意义的，但是，如果上帝的知识去掉，人的认识也由一个无限的，质的区别。 The frequent claim that God's knowledge is totally other than ours implies that God's truth may be contradictory of our truth.经常声称上帝的知识是完全没有其他比我们意味着上帝的真理可能是相互矛盾的，我们的真理。 That is, what may be true for us is false for God or what is false for us may be true for God.这就是，什么可能是事实，我们是假的，为上帝，什么是假的，我们可以真正为神。 Defenders of this position argue that because God is omniscient, God does not think discursively line upon line, or use distinct concepts connected by the verb "to be" in logical propositions.捍卫这一立场的争辩说，因为上帝是无所不知，上帝不认为discursively线后，线路，或者使用不同的概念相连，动词" ，以"逻辑的主张。 This view of divine transcendence provided an effective corrective in the hands of Barth and Bultmann against the continuity modernism alleged between the highest human thought and God's thought.这种看法是神圣的超越性提供了有效的纠正措施在政府手中巴特和布特曼对连续性的现代主义指称之间最高人类的思维和上帝的思想。 And that influence finds additional support from the Eastern mystics who deny any validity to conceptual thinking in reference to the eternal.并影响认定的额外支持来自东部的神秘主义者，他们否认有任何效力，以概念思维，在参考了永恒。 Relativists from many fields also deny that any human assertions, including the Bible's, are capable of expressing the truth concerning God. relativists从许多领域也否认有任何人的言论，其中包括圣经中的，有能力的表达真相关于上帝。
From a biblical perspective, however, the human mind has been created in the divine image to think God's thoughts after him, or to receive through both general and special revelation truth from God.从圣经的角度来看，然而，人们头脑里已经创造了在神圣的形象，以为神的想法后，他，或者得到通过一般及特殊启示真理来自上帝。 Although the fall has affected the human mind, this has not been eradicated.虽然秋季已经影响到人的头脑，这并没有被根除。 The new birth involves the Holy Spirit's renewal of the person in knowledge after the image of the Creator (Col. 3:10).新诞生涉及圣灵的重建该人的知识后，形象造物主（上校下午3点10分） 。 Contextually, the knowledge possible to the regenerate includes the present position and nature of the exalted Christ (Col. 1:15-20) and knowledge of God's will (Col. 1:9).内容中，知识不可能再生，包括现在的位置和性质以及崇高的基督（歌1:15-20 ）和知识的上帝的意志（上校1时09分） 。 With this knowledge Christians can avoid being deceived by mere fine-sounding arguments (Col. 2:4).与这种知识的基督徒，可避免被愚弄的仅仅美其名曰论据（歌2:4 ） 。 They are to strengthen the faith they were taught in concepts and words (Col. 2:7).他们是：加强信仰他们学习，在观念与词（上校2时07分） 。 And the content of the word of Christ can inform their teaching and worship (Col. 3:16).和内容字基督的，可以通知其教学和崇拜（歌3:16 ） 。
In these and many other ways the Scriptures presuppose an informative revelation from God, verbally inspired and Spirit illumined, to minds created and renewed in the divine image for the reception of this divine truth.在这些和许多其他方式念经假定一个翔实的启示来自上帝，在口头上的灵感和精神照亮，以头脑创造，并再次在神圣的形象，以便接收这个神圣真理。 Insofar as we have grasped the contextual meaning given by the original writers of Scripture, our scripturally based assertions that God is spirit, God is holy, or God is love are true.据我们掌握的背景意义给予原作家的经文，我们scripturally基于断言说，上帝是精神，上帝是圣洁的，还是天主是爱的都是事实。 They are true for God as he is in himself.他们是真正的上帝，因为他是在自己。 They are true for the faith and life of Christians and churches.它们是真正为信仰和生活的基督信徒和教会。
The propositional truth that the Bible conveys in indicative sentences that affirm, deny, contend, maintain, assume, and infer is fully true for God and for mankind.该命题的真理，圣经中传达指示的句子，肯定，否定，争鸣，维持，假设，并推断是完全属实，为上帝和人类的祸害。 Of course God's omniscience is not limited to the distinctions between subjects and predicates, logical sequence, exegetical research, or discursive reasoning.当然，上帝的无所不知，是不是仅限于区分科目和谓词，逻辑顺序，训诂学研究，或散漫的推理。 But God knows the difference between a subject and a predicate, relates to logical sequence as much as to temporal sequence, encourages exegetical research and revelationally based discursive reasoning.但天晓得区别主体与上位，涉及到的逻辑顺序一样，以时间序列，鼓励训诂学研究和revelationally基于论述的道理。 Although God's mind is unlimited and knows everything, it is not totally different in every respect from human minds made in his image.虽然上帝的心是无限的，而且知道的一切，这不是完全不同，在每一个方面，从人们的思想中取得了他的形象。 As omniscient then, God's judgments are formed in the awareness of all the relevant data.作为无所不知，然后，上帝的判断，是形成于意识的所有相关数据。 God knows everything that bears upon the truth concerning any person or event.上帝才知道的一切，熊后，真相有关的任何人或事件。 Our judgements are true insofar as they conform to God's by being coherent or faithful to all the relevant evidence.我们的判断是真实，只要符合上帝的，由被相干或忠实于所有相关的证据。
We may hold unsweringly to our hope because he who promised is faithful (Heb. 10:23), He is faithful to forgive our sins (1 John 1:9), sanctify believers until the return of Christ (1 Thess. 5:23-24), strengthen and protect from the evil one (II Thess. 3:3), and not let us be tempted beyond what we can bear (1 Cor. 10:13).我们可以举行unsweringly对我们的期望，因为在他的人许诺，是忠实（希伯来书10时23分） ，他是忠于人民原谅我们的罪过（ 1约翰1时09分） ，圣化的信徒，直到回到基督（ 1帖5时23分-24 ） ，加强和保护从邪恶一（二帖3点03分） ，而不是让我们受到诱惑而不仅仅是我们所能承受的（ 1肺心病。 10:13 ） 。 Even if we are faithless, he remains faithful, for he cannot disown himself (II Tim. 2:13).即使我们背信，但他仍然是忠诚，因为他无法不承认自己（二添。 2时13分） 。
Not one word of all the good promises God gave through Moses failed (1 Kings 8:56).没有一个字的所有良好的诺言了上帝通过摩西失败（ 1国王8时56分） 。 Isaiah praises the name of God, for in perfect faithfulness God did marvelous things planned long ago (Isa. 25:1).以赛亚书赞美真主的名义，在完善信上帝是神乎其神的东西，计划在不久前（以赛亚书25:1 ） 。 Passages like these convey a basic divine integrity in both life and thought.通道喜欢这些传达的一个基本完整的神圣无论生活和思想。 No contrast can be drawn between what God is in himself and what God is in relation to those who trust him.无从对比，可以区分什么是上帝对自己和神是与那些信任他。 God does not contradict his promises in his works or in other teaching by dialectic, paradox, or mere complementarity.上帝不违背他的承诺，在他的作品中，或在其他教学辩证法，矛盾，或仅仅互补性。 God knows everything, and nothing can come up that was not already taken into account before God revealed his purposes.上帝才知道一切，没有什么能想出那是不是已经考虑到上帝面前暴露他的目的。
Because God is faithful and consistent, we ought to be faithful and consistent.因为上帝是信实的，一贯的，我们应该互相忠实，和一贯的。 Jesus said, "Simply let your Yes be Yes and your No, No" (Matt. 5:37).耶稣说： "干脆让你的肯定是肯定的，你没有，没有" 。 （ 5:37 ） 。 Paul exhibited this logical authenticity in his teaching about God.保罗展示了这个合乎逻辑的真实性，在他的教学中关于上帝。 As surely as God is faithful, he said, our message to you is not Yes and No (II Cor. 1:18).肯定的，因为神是信实的，他说，我们的信息传播给你的是，没有对与不对（二肺心病。 1:18 ） 。 Those who imagine that talk about God in human language must affirm and deny the same thing at the same time and in the same respect (in dialectic or paradox) have a different view of the relation between the divine mind and the godly person's mind than did Paul.那些想象谈论上帝在人类的语言是应该予以肯定和否定同样的事情在同一时间内，并在同样的尊重（在辩证或悖论） ，有不同意见的关系，牢记神圣和神圣的人的心灵比保罗。 Because God is faithful, we must be faithful in our message about him.因为上帝是信实的，我们必须忠于我们的讯息，对他的。 Since God cannot deny himself, we ought not to deny ourselves in speaking to God.因为上帝不能否定自己，我们不应该否认自己在谈到上帝。
Knowing the connection between personal and conceptual faithfulness in God we know that the idea that faithful persons ought not to contradict themselves did not originate with Aristotle.明知之间的联系，个人和概念忠诚上帝，我们知道，这一构想表示忠诚的人不应该违背本身并不源自亚里士多德。 He may have formulated the law of non-contradiction in a way that has been quoted ever since, but the ultimate source of the challenge to human fidelity in person and word is rooted in God himself.他可能已经制定的法律不矛盾的方式已被引用自那以后，而最终的来源，挑战人类保真的人与文字是植根于上帝。 The universal demand for intellectual honesty reflects in the human heart the ultimate integrity of the Creator's heart.普遍的需求，诚实表现在人的心中，最终完整的造物者的心。
Although we may not fully understand divine wisdom, we have good reason to trust it.虽然我们并不完全明白神的智慧，我们有充足的理由相信它。 After writing on the great gift of the righteousness that comes from God, Paul exclaims, "To the only wise God be glory forever through Jesus Christ! Amen."后，以书面形式于伟大的礼物的正义感来自上帝，保罗exclaims ， "唯一明智的上帝的荣耀永远透过耶稣基督！阿门" 。 (Rom. 16:27). （罗马书16时27分） 。 He had earlier alluded to the incomprehensible depth of the riches of the wisdom and knowledge of God (Rom. 11:33).他较早时曾提到过该难以理解的深度财富的智慧和知识的神（罗马书11时33分） 。
The interrelation of the attributes is already evident as the divine omniscience is aware not only of what is but also of what ought to be (morally); divine faithfulness and consistency involve moral integrity and no hypocrisy; and wisdom makes decisions for action toward certain ends and means in terms of the highest values.相互关联的属性已经很明显，作为神无所不知知道，不仅是什么，而且什么样的，应予（道义） ;神圣的忠诚和一致性涉及的道德操守，并没有任何的虚伪和智慧作出决定，采取行动，对某些完和手段来看，最高的价值观。 It is not so strange then when we read that the fear of the Lord is the beginning of knowledge (Prov. 1:7).也不是那么奇怪，那么当我们读到敬畏耶和华，是年初的知识（ prov. 1时07分） 。
Holiness is not solely the product of God's will, but a changeless characteristic of his eternal nature.成圣是并非纯粹的产物，上帝的意志为转移，而是一个固定不变的特点，他的永恒性。 The question Plato asked therefore needs to be reworded to apply to the Christian God: "Is the good good because God wills it? Or does God will it because it is good?"问题柏拉图问，因此需要改写，以适用于基督教上帝说： "是很好的一件好事，因为上帝的意志，它还是神将，是因为它是好的" ？ The question relates not to God's will or to some principle of goodness above God, but to God's essence.这个问题关乎不是上帝的意志，或一些原则的善良以上上帝，但上帝的本质。 The good, the just, the pure, the holy is holy, not by reason of an arbitrary act of the divine will, nor of a principle independent of God, but because it is an outflow of his nature.良好的，公正，纯洁，神圣的，是圣洁的，不因一个任意行事的神意，也没有一个独立的原则，上帝的，而是因为它是一个流出他的天性。 God always wills in accord with his nature consistenly.上帝总是在遗嘱同他的性consistenly 。 He wills the good because he is good.他的遗嘱的好，因为他是好的。 And because God is holy, he consistently hates sin and is repulsed by all evil without respect of persons.因为上帝是圣洁的，他始终痛恨单，并击退了所有的邪恶，不尊重的人的问题。 The Holy Spirit is called holy not only because as a member of the divine Trinity he shares the holiness of the divine nature, but because the Spirit's distinctive function is to produce holy love in God's redeemed people.圣灵就是所谓的神圣的，这不仅是因为作为一个共产党员的神圣三一他一样圣洁的神性，而是因为精神的独特功能，是制作神圣的爱，在上帝的救赎的人。 We are to seek to be morally spotless in character and action, upright, and righteous like the God we worship.我们正设法在道义上一尘不染，在品格和行动，一身正气，正义如神，我们崇拜。
God's wrath is revealed as sinners suppress his truth and hold it down in unrighteousness (Rom. 1:18-32), both Jews and Gentiles (Rom. 2:1-3:20).上帝的愤怒，是揭示了作为罪人压制他的真理和持有它放下，在不正（罗马书1:18-32 ） ，无论是犹太人和外邦人（罗马书2:1-3:20 ） 。 In the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last (Rom. 1:17; 3:21).在福音一义由上帝显示，公义，就是因信，从第一到最后（罗马书1时17分; 3时21分） 。 Believers are justified freely by God's grace that came by Jesus Christ, who provided the sacrifice of atonement (Rom. 3:24).信徒们有理由对自由，由上帝的恩典来到基督耶稣的，他们提供的牺牲赎罪（罗马书3点24分） 。 Hence like Abraham, those who are fully persuaded that God can do what he has promised (Rom. 4:21) find their faith credited to them for righteousness (Rom. 4:3, 24).因此像亚伯拉罕，对于那些完全相信上帝可以做什么，他已经答应（罗马书4时21分）发现了他们的信仰贷记他们为义（罗马书4:3 ， 24 ） 。 God in his justice graciously provides for the just status of believers in Christ.上帝在他的正义宽宏大量规定，为公正地位的信徒在基督里。 Righteousness in God is not unrelated to mercy, grace, and love.正义的上帝，是不无怜悯，恩典和爱。
In mercy God withholds or modifies deserved judgment, and in grace God freely gives undeserved benefits to whom he chooses.慈悲上帝扣留或修改当之无愧的判断，而且在上帝的恩典自如地给毫无道理的好处，其中他选择。 All of these moral characteristics flow from God's great love.所有这些道德特征流从上帝的大爱。 In contrast to his transcendent self-existence is his gracious self-giving, agape love.相反，以他超越自我的存在，是他的殷勤自我奉献，爱德爱。 He who lives forever as holy, high, and lofty also lives with him who is contrite and lowly in spirit (Isa. 57:15).他的人的生命永远是圣洁的，高，而高尚的生活也与他的人是contrite和卑贱，在精神（以赛亚书57:15 ） 。
It is not that God is lacking something in himself (Acts 17:25), but that God desires to give of himself for the well-being of those loved, in spite of the fact that they are unlovely and undeserving.这并不是说上帝是缺乏的东西在自己（的行为， 17时25分） ，但上帝的欲望付出自己，为市民的福祉那些被爱，尽管事实上他们是unlovely和undeserving 。 God not only loves but is in himself love (1 John 4:8).上帝不仅是爱，而是在自己的爱（ 1约翰4点08分） 。
His love is like that of a husband toward his wife, a father toward his son, and a mother toward her unweaned baby.他的爱是一样的，丈夫对妻子，父亲对他的儿子和一位母亲对她的unweaned婴儿。 In love God chose Israel (Deut. 7:7) and predestined believeing members of the church to be adopted as sons through Jesus Christ (Eph. 1:4-5).在爱上帝选择了以色列（申命记7时07分）和命中注定believeing教会的成员予以采纳的儿子透过耶稣基督（以弗所书1:4-5 ） 。 God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life (John 3:16).神爱世人，甚至将他给他唯一的一首儿子说，谁信他的不至灭亡，但有永恒的生命（约翰福音3:16 ） 。
Love cares for the aged, the oppressed, the poor, the orphans, and others in need.爱关怀老人，被压迫，穷人，孤儿，和其他有需要的。 The loving God of the Bible is not unmoved by people with real needs (or impassible).该爱上帝的圣经是不为之所动的人，与实际需要（或impassible ） 。 The God of Abraham, Isaac, Jacob, Job, Jeremiah, Jesus, Judas, Peter, and Paul suffered, indeed was long-suffering.亚伯拉罕的神，以撒，雅各，工作，耶利米，耶稣，犹大，彼得，保罗和遭受的，事实上是长期的痛苦。 In empathy God enters through imagination into the feelings of his creatures.在移情神进入通过想象到的感情，他的海洋生物。 Beyond that, God incarnate entered through participation into our temptations and sufferings.除此之外，神肉身进入，透过参与到我们的诱惑和痛苦。 As HW Robinson has said, "The only way in which moral evil can enter into the consciousness of the morally good is as suffering."作为硬件罗宾逊说， "唯一的办法在道德上的邪恶就可进入意识的道德好，是因为痛苦" 。 In all Israel's afflictions God was afflicted (Isa. 63:9).在所有以色列的苦难上帝是折磨（以赛亚书63:9 ） 。 What meaning can there be, Robinson asks, in a love that is not costly to the lover?什么意思可以有，罗宾逊要求，在爱情这是不昂贵的情人吗？ The God of the Bible is far from apathetic in regard to the vast suffering of people in the world.神，圣经是远远精神萎靡对于广大的人的痛苦，在世界上。 In love God sent his Son to die that ultimately suffering might be done away and righteousness restored throughout the earth as the waters cover the seas.在爱上帝派他的儿子死亡，最终痛苦可能被取消和正义恢复整个地球作为水域涵盖公海。
Since love involves commitment for the well-being of others, a responsible commitment, a faithful commitment, it is not classed as primarily emotional.因为爱涉及承诺，为造福他人的，作为一个负责任的承诺，忠实的承诺，这是不被列为主要是情绪化。 Love is settled purpose of will involving the whole person in seeking the well-being of others.爱情是定居的目的，将涉及整个人在谋求福祉等。
Jesus and the Scriptures in general speak more often of God's wrath at injustices such as persistent mistreatment of the poor and needy than of love and heaven.耶稣会念经一般多讲一些常上帝的愤怒，在不公正，例如持久性虐待的穷人和贫苦的爱情和天堂。 Although the Lord is slow to anger, he will in no way leave the guilty unpunished, but will pour out his fury upon them (Nah. 1:3).虽然主是缓慢的愤怒，他绝不会离开有罪者逍遥法外，而且会倾诉他的愤怒后，他们（ nah. 1:3 ） 。 None can withstand his indignation, which is poured out like fire and shatters rocks before him (Nah. 1:6).没有人能够经受住他的愤慨，这是倾注了像消防和粉碎的岩石在他面前（ nah. 1时06分） 。 Apart from understanding God's wrath against evil, it is impossible to understand the extent of divine love in the incarnation, the extent of Christ's suffering on the cross, the propitiatory nature of his sacrifice, the prophetic Scriptures speaking of the great day of God's wrath, the great tribulation, or the book of Revelation.除了了解上帝的愤怒，反对邪恶，这是无法理解的程度，神爱的化身，其范围基督在十字架上的痛苦， propitiatory性质的，他的牺牲，先知书经文谈到这个伟大的日子，上帝的愤怒，伟大的磨难，还是这本书的启示。
God is patient and long-suffering.上帝是耐心和长期的痛苦。 Properly jealous for the well-being of the objects of his love, God is angry at injustice done to them but suffers without losing heart.适当的妒忌，为造福的对象，他的爱，上帝是气愤，不公平行为，以他们，但患有无亏损的心。 Long-suffering with evildoers God, without condoning their sin, graciously provides them with undeserved temporal and spiritual benefits.长期遭受苦难与恶神，没有宽恕他们的罪过，慷慨地为他们提供毫无道理的时间和精神效益。 God promised the land to Abraham, but the iniquity of the Amorites was not yet full (Gen. 15:16).上帝许诺的土地，以亚伯拉罕的，但不公平的amorites尚未充分（创15:16 ） 。 After over four hundred years of long-suffering restraint God in the fullness of time allowed the armies of Israel to bring just judgment upon the Amorites' wickedness.经过四百年的长期受苦受难的克制，上帝在丰满的时候，让两军的以色列实现公正判决后， amorites '说着什么。 Later Israel worshipped the golden calf and deserved divine judgment like other idolators.后来以色列崇拜金犊和当之无愧的神圣判断像其他idolators 。 But God revealed himself at the second giving of the law as "the Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Exod. 34:6).但上帝发现自己在第二次给予该法的"主啊，主啊，是上帝仁慈大方，缓慢的愤怒，并abounding在坚定的爱与忠诚" （ exod. 34:6 ） 。 The Psalmist could write, "But Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness" (Ps. 86:15).诗人可以写" ，但是，主啊，艺术是上帝仁慈大方，缓慢的愤怒和abounding在坚定的爱与忠诚" （诗篇86:15 ） 。 However, the day of God's grace has an end.然而，这一天上帝的恩典已结束。 Eventually, without respect of persons, God's just judgment fell upon Israel for its pervasive evils.最终，如果没有尊重的人，上帝的公正判断下跌后，以色列为它无孔不入的邪恶。 God's long-suffering is a remarkable virtue, but it does not exclude or contradict God's justice.上帝的长期受苦的是一个了不起的美德，但它并不排斥或矛盾，上帝的公义。
Although theologians in the Thomistic tradition have taught the impassibility of God, the Scriptures do not hesitate to call God compassionate.虽然神学家在thomistic传统，有教授impassibility的神，诵经不要再犹豫，请上帝富有同情心。 Because of his great love we are not consumed, for his compassions never fail (Lam. 3:22).因为他的大爱，我们都没有消耗，因为他的compassions从未失败（ lam. 3时22分） 。 Even after Israel's captivity God will again have compassion on her (Mic. 7:19).即使在以色列的圈养上帝将再次有同情她（ mic. 7时19分） 。 The God of the Bible is not an apathetic God, but one who deeply cares when the sparrow falls.上帝的圣经，是不是精神萎靡上帝，但一个人深深关怀时，麻雀会跌倒。 Jesus beautifully displayed this divine-human compassion for the hungry (Matt. 15:32), the blind (Matt. 20:34), the sorrowing (Luke 7:13).耶稣精美展示这个神圣的人类同情心救济饥民。 （ 15:32 ） ，失明。 （ 20时34分） ， sorrowing （路加福音7时13分） 。 And Jesus taught the importance of compassion in the account of the good Samaritan (Luke 10:33) and that of the father's concern for his lost son (Luke 15:20).耶稣教导的重要性，同情心，在该帐户的好撒玛利亚人（路10:33 ） ，而且对父亲的关心，他失去了儿子（路加福音15:20 ） 。
The incarnate Christ felt what humans feel in all respects but did not yield to the temptations involved.肉身的基督感受到什么人觉得在各方面，但没有屈服于诱惑。 As God in literal human experience, Jesus wept with those who wept and rejoiced with those who rejoiced.因为上帝在字面上的人的经验，耶稣哭那些哭泣，并高兴地与那些欢欣鼓舞。 He remembered the joyful glory he had with the Father before the foundation of the world (John 17:5, 13).他想起了欢乐的荣耀，他与父亲前立党之本，世界（约翰17时05分， 13 ） 。 The divine-human author of our salvation, however, was made perfect or complete through suffering in this life (Heb. 2:10).神圣的人类作者的我们的拯救，但是，取得了完美的或完全通过苦难在这人生（希伯来书2时10分） 。 Because he himself suffered, he can help those who suffer and are tempted (Heb. 2:18).因为他本人受到损害，他可以帮助那些受苦，是诱惑（希伯来书2时18分） 。 The God revealed in Jesus Christ is no apathetic, uninvolved, impersonal first cause.神显示在耶稣基督里，没有对政治漠不关心，不闻不问，客观的第一个原因。 The Father who Jesus disclosed is deeply moved by everything that hurts his children.父亲耶稣透露，是深受感动的一切，伤害了他的孩子们。
Existentially, God Is Free, Authentic, and Omnipotent. existentially ，上帝是免费的，真实的，无所不能。 The modern concerns for freedom, authenticity, fulfilment should not be limited to mankind.现代关注，对自由，真实性，履行不应仅限于人类。 Biblical writers seem even more concerned that God be understood to be free, authentic, and fulfilled.圣经的作家似乎更关注的是上帝被理解为自由，真实，并完成了。
God is not free to approve sin, to be unloving, to be unwise, to ignore the hard facts of reality, to be unfaithful to what is or ought to be, to be uncompassionate or unmerciful.上帝不是免费审批单，以unloving ，是不明智的，无视事实的实际出发，将不忠究竟是什么，或应该是，以uncompassionate或unmerciful 。 God cannot deny himself.上帝不能否定自己。 God is free to be himself, his personal, eternal, living, intellectual, ethical, emotional, volitional self.上帝是免费将自己的，他个人的，永恒的，生活，思想，道德，情感，意志自律。
God knows that he is the ultimate being, that there are in reality none to compare with him.上帝才知道他是最终的，有在现实中无以比拟的。 In calling upon people to turn from idols, therefore, God in no way is asking something of us not in accord with reality.在呼吁的人，以从偶像，所以，上帝绝不是要求的东西，我们不符合现实。 In steadfastly opposing idolatry he seeks to protect people from ultimate concerns destined to disillusion and disappoint.在坚定不移地反对偶像崇拜，他的目的是保护人们免受终极关切注定幻灭和失望。 God desires our worship for our sakes, that we not succumb eventually to despair as one after another of our finite gods lets us down.上帝的欲望，我们崇拜的是为了我们好，我们不会屈服，最终绝望，因为一个又一个的，我们有限的神，让我们失望。
In the next place, God is omnipotent (Mark 14:36; Luke 1:37).在未来的地方，上帝是万能的（马克14:36 ;路加1时37分） 。 God is able to do whatever he wills in the way in which he wills it.上帝是能够为所欲为，他在遗嘱的方式，其中他的遗嘱。 God does not choose to do anything contrary to his nature of wisdom and holy love.上帝不选择做任何违背他的本性的智慧和神圣的爱。 God cannot deny himself, and God does not choose to do everything by his own immediate agency without intermediate angelic and human agents.上帝不能否定自己，上帝不选择尽一切由他自己的切身机构，没有中间天使和人的代理人。 Although God determines some things to come to pass unconditionally (Isa. 14:24-27), most events in history are planned conditionally, through the obedience of people or their permitted disobedience to divine precepts (II Chr. 7:14; Luke 7:30; Rom. 1:24).虽然上帝决定了一些东西，来通过无条件（以赛亚书14:24-27 ） ，大多数的事件在历史上是有计划，有条件通过顺从的人或其允许的抗命，以神圣的戒律（二人权委员会。 7时14分;卢克七日： 30 ;光碟。 1:24 ） 。 In any case, God's eternal purposes for history are not frustrated, but fulfilled in the way he chose to accomplish them (Eph. 1:11).在任何情况下，上帝的永恒宗旨，为历史，是不会受到阻挠，但在实现方式，他选择了完成这些任务（以弗所书1时11分） 。
God has not only the strength to effect all his purposes in the way in which he purposes them, but also the authority in the entire realm of his kingdom to do what he will.上帝已不仅是实力的影响，他的目的在以何种方式，他的目的，而且还要求当局在整个境界，他的王国做他的意愿。 God is not a subject of another's dominion, but is King or Lord of all.上帝是不是受他人支配，但国王或所有的人的主。 By virtue of all his other attributes, his wisdom, justice, and love, for example, God is fit for the ruling of all that he created and sustains.凭借他的所有其他属性，他的智慧，正义和仁爱，举例来说，上帝是适合于执政党的全部，他创造和维持。 God is a wise, holy, and gracious sovereign.上帝是一个明智的，是圣洁的，并殷勤主权。 As just, the power of God itself cannot punish sinners more than they deserve.刚才，有上帝的力量本身不能惩治罪人超过他们应得的。 To whom much is given, of him much shall be required; to whom little is given, of him little shall be required.人多是给予，他的很多均须;向谁少，给出了他的小均须。 But in the bestowing of undeserved benefits and gifts God is free to dispense them as he pleases (Ps. 135:6).但在赐予的毫无道理的好处和礼品上帝是免费的，以免除他们，因为他我行我素（诗篇135:6 ） 。 Having permitted sin, God is great enough to limit its furious passions and to overrule it for greater good, as at Calvary (Acts 4:24-28).经许可单，真主是伟大的，足以限制其疯狂热情和推翻它更大良好，截至calvary （使徒4:24-28 ） 。 God can defeat the nations and demonic hosts that rage against him.上帝能打败国和恶魔般的主机愤怒反对他。 No one can exist independent of divine sovereignty.任何人都不能独立存在的神圣主权。 The attempt to go one's own way independent of God is sinful insolence on the part of creatures who in him live and move and have their being.试图去一个人的以自己的方式独立的，神是罪孽深重的狂悖对部分动物的人对他的生活和举措，并把他们的福祉。 Only a fool could say that there is no God, when God sustains the breath the atheist uses to deny divine dominion over him.只有傻瓜，可以说是没有上帝时，上帝维持呼吸的无神论者用途否认神的统治。
The incomparable divine transcendence involves a radical dualism between God and the world that ought not be blurred by a resurgent monism and pantheism.无比神圣的超越性，涉及一个激进二元神和世界之间，应该也是无法模糊的一个回潮的一元论与泛神论。 Although made like God and in the divine image, mankind is not (like Christ) begotten of God or an emanation from God of the same divine nature.虽然取得了像上帝和神圣的形象，对人类是不是（像基督）造物主的神或泄漏来自上帝的相同的神性。 The ultimate goal of salvation is not reabsorption into the being of God but unbroken fellowship with God.最终目标的救恩是不能再吸收到目前的上帝，但从未间断团契与上帝。 The unity Christians seek is not a metaphysical unity with God but a relational unity, a oneness of mind, desire, and will.团结基督徒所寻求的是不是一个形而上的团结与上帝，但在关系团结，同一性的态度，欲望和意志。 To seek to be as God in a biblical perspective is not deeper spirituality but rebellious idolatry or blasphemy.设法得到，因为神在圣经的角度来看，是不是更深的灵性，但叛逆偶像崇拜或亵渎。 Christians may respect nature as a divine creation but not worship nature as divine.基督徒五月尊重大自然作为一个神圣的创造，而不是崇拜自然神。 Christians may respect the founders of the world's religions but cannot bow to any guru as the divine manifest in human form.基督徒可能尊重的缔造者世界宗教的，但不能屈服于任何大师作为神圣体现在人类形式。 Only Jesus Christ is from above; all others are from below (John 8:23).只有耶稣基督是由以上;其他全都是从下面（约翰8时23分） 。 Because God is separate from the world, Christians cannot bow to any earthly power as God, whether that power be economic, political, religious, scientific, educational, or cultural.因为上帝是脱离世界，基督徒不能屈服于任何人间的权力当作上帝，不管这种力量是经济，政治，宗教，科学，教育，文化等。 The inestimable benefit of bowing to a transcendent Lord of all is that it frees one from every finite, fallen tyranny.不可估量的利益屈从于一个超越所有的人的主，是它释放一名来自每一个有限的，塌暴政。
A biblical theist not only believes that the one, living God is separate from the world, as against pantheism and panentheism, but also that God is continuously active throughout the world providentially, in contrast to deism.一个圣经者不仅认为，一个，活着的上帝是脱离世界，因为对泛神论和panentheism ，但也相信上帝是不断地活跃在世界各地的providentially ，形成对比的自然神论。 God is not so exalted that he cannot know, love, or relate to natural law in the world of everyday experience.上帝是不那么崇高的，他可以不知道，爱，或涉及到自然法，在世界上的日常经验。 A study of divine providence as taught in Scripture shows that God sustains, guides, and governs all that he created.一项研究是神圣的，因为教经文表明神支撑，指南和管了所有他一手制造的。 The nature psalms reflect upon God's activity in relation to every aspect of the earth, the atmosphere, vegetation, and animal (eg, Ps. 104).性质诗篇反映后，神的活动有关的各个方面，地球，大气，植被和动物（如聚苯乙烯104 ） 。 God also preserves and governs human history, judging corrupt societies and blessing the just and the unjust with temporal benefits like the sunshine, rain, food and drink.上帝也保留了，执政是人类历史上来看，腐败的社会和祝福公正和不公正颞好处，如阳光，雨，食品和饮品。 Through God's universal providential activity the cosmos holds together and his wise purposes of common grace are achieved.透过上帝的普遍天赐活动宇宙搁置起来，他的明智的目的，共同的恩典得以实现。
But God is immanent in the lives of his people who repent of their sin and live by faith to accomplish the goals of his redemptive grace.但上帝是内在的，在其人民的生命忏悔自己的罪过和生活信念，为完成目标，他救赎的恩典。 "For this is what the high and lofty One says, he who lives forever, whose name is holy; I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite" (Isa. 57:15). "这是什么高级和高尚的人说，他的生命永远，他的名字是神圣的，我生活在一个高和神圣的地方，而且也与他的人是contrite和卑贱，在精神，使之重振精神卑微并恢复心脏的contrite " （以赛亚书57:15 ） 。 Just as persons may be present to one another in varying degrees, God may be present to the unjust in one sense and to the just in a richer way.正如人，可现在对另外一个人在不同程度上，上帝，可现在到不公正的，在某种意义来说，并刚刚在一个较富裕的途径。 A person may simply be present as another rider on a bus, or much more significantly as a godly mother who has prayed daily for you all of your life.一个人可能只是作为当前和另一骑一辆公共汽车，或更为显着作为一个母亲的神圣，他们已经每天祈祷，为你所有你的生活。 God is graciously present in forgiving love with the converted, who by faith have been propitiated, reconciled, and redeemed by Christ's precious blood.上帝是仁慈目前在包容与爱与转换，他们的信仰已经propitiated ，重新修好，并赎回基督的宝血。 They become his people, he becomes their God.他们成了他的人，他成了他们的神。 God dwells in them as his holy place or temple.上帝整篇都在他们为他的神圣的地方，或庙。 The relational oneness of thoughts, desires, and purposes grows through the years.关联同一性的思想，欲望和目的的成长经过多年的。 That unity is shared by other members of Christ's body who are gifted to build each other up to become progressively more like the God they worship, not metaphysically, but intellectually, ethically, emotionally, and existentially.团结就是共享其他成员的基督身体的人都是天才，以互相建立，以逐步成为更象神，他们崇拜，而不是形而上学的，但在理智上，道德上，情感上，和existentially 。
Unlimited by space, God nevertheless created and sustains the cosmos, scientific laws, geographical and political boundaries.无限空间，但上帝创造和维系着宇宙，科学规律，地理和政治的界限。
Beyond time, God nevertheless actively relates to time, to each human life, home, city, nation, and to human history in general.以后的时间，上帝不过积极关乎时间，以每个人的生命，家庭，城市，我们的民族，以及对人类历史上的一般问题。
Transcendent to discursive knowledge and conceptual truth, God nevertheless intelligently relates to propositional thought and verbal communication, objective validity, logical consistency, factual reliability, coherence and clarity, as well as subjective authenticity and existential integrity.超然以话语的知识与概念的真理，上帝不过是理智关乎命题思想和语言交际的，客观的有效性，逻辑一致，事实的可靠性，一致性和清晰度，以及主观的真实性和存在的完整性。
Unlimited by a body, God is nevertheless providentially related to physical power in nature and society, industrially, agriculturally, socially, and politically.无限是由一个机构，上帝不过providentially与有形的权力，在自然与社会，工业，农业，社会和政治上。 God knows and judges human stewardship in the use of all the earth's energy resources.天晓得和法官的人的指导，在使用的所有地球的能源资源。
God transcends every attempt to achieve justice in the world, but righteously relates to every good endeavor of his creatures personally, economically, socially, academically, religiously, and politically.上帝是超越一切的尝试，以实现正义，在世界上，但理直气壮地涉及到每一个很好的奋斗，他的动物，我个人来说，在经济，社会，学术，宗教，政治建设。
Although free from unworthy and uncontrolled emotions, God is caringly related to the poor, the unfortunate, the lonely, the sorrowing, the sick, the victims of prejudice, injustice, anxiety, and despair.虽然免费，从卑微的和不受控制的情感，上帝是caringly与穷人，不幸的，孤独的， sorrowing ，患病者，受害者的偏见，不公平，焦虑和绝望。
Beyond all the apparent meaninglessness and purposelessness of human existence, God personally gives significance to the most insignificant life.超越一切显然意义和purposelessness人类存在的，神亲自赋予的意义，以最微不足道的生活。
GR
Lewis遗传资源刘易斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
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The most fundamental teaching of the Bible and Christian theology is that God exists and is ultimately in control of the universe.最根本的教学中的圣经和基督教神学是上帝存在，并最终控制了宇宙。 This is the foundation on which all Christian theologizing is built.这是基础，对所有的基督教神学化的基础。
The Scriptures do recognize the existence of a professed atheism.圣经中的确认识存在着一个自称无神论。 But such atheism is considered primarily a moral rather than an intellectual problem.但这种无神论被认为是主要是一个道德，而不是一个智力问题。 The fool who denies God (Ps. 14:1) does so not from philosophical reasons (which are, in any case, incapable of disproving the absolute except by affirming such), but from the practical supposition that he can live without considering God (Ps. 10:4).傻子，他们否认神（诗篇14时01分） ，这样做是不是从哲学上的原因（这是在任何情况下，不能否定绝对除申明这样的） ，但是从实际的假设他能活而不考虑神（聚苯乙烯。 10:4 ） 。 The Scriptures also recognize the possibility of a willful and therfore culpable "suppressing" of the knowledge of God (Rom. 1:18).圣经中也承认，可能会引发恣意和下方应受谴责， "打压"的知识的神（罗马书1:18 ） 。
God has also revealed something of himself in his creation and preservation of the universe (Rom. 1:20), and to the extent that human reason yields a concept of a god it is undoubtedly related to this general or natural revelation.上帝也暴露出一些自己在他的创作和保存的宇宙（罗马书1:20 ） ，并扩及人类理性收益率的概念，是上帝，这无疑是与此相关的一般或自然流露。 But the entrance of sin and its alienating effect blinds man from truly seeing God through this means (Rom. 1:18; Eph. 4:18).但入口处的罪恶和疏远，其效果百叶窗男子从真正目睹了上帝通过这一手段（罗马书1:18 ;以弗所书4时18分） 。 Moreover, the Bible indicates that even prior to the fall man's knowledge of God was derived not solely from the creation surrounding him, but from a direct personal communication with God.此外，圣经表明，即使事先向属于人的知识的上帝导出不能仅仅从创作周围他的意思，但由个人直接沟通与上帝。
While God communicates himself to man through a variety of means, including actions and words, human knowledge is fundamentally a conceptual matter and therefore the Word is the primary means of God's revelation.而神传达自己的人通过各种手段，包括行动和换句话说，人类的知识基本上是一个概念性问题，所以这个词是首要的是指上帝的启示。 Even his actions are not left as mute works but are accompanied by the interpretive Word to give their true meaning.连他的行动并没有离开，因为静音工程，但伴之以诠释字，让他们真正的意思。 The revelation of God climaxed in the person of Jesus Christ, who was not simply the bearer of the revelatory Word of God as were all who spoke God's Word prior to his coming, but the personal divine Word.启示上帝的高潮，在人的耶稣基督，他们不只是简单的持票人的启示上帝的话，因为都是人以神的话语之前，他的到来，但个人神圣的字眼。 In him "all the fullness of deity" dwelt in bodily form (Col. 2:9).在他的" ，所有的丰满的神"白景富在身体形态（上校2时09分） 。 Thus in his work as Creator and Redeemer and through his words, God makes himself known to man.因此，在他的工作作为创建者和救赎主，并通过他的话，上帝能使自己知道的人。
The revelation of God does not totally exhaust his being and activity.启示上帝不完全的废气，他正在和活动。 He remains the incomprehensible one that man cannot totally fathom, both in his essence and ways (Job 36:26; Isa. 40:13, 28; cf. Deut. 29:29).他依然是难以理解的是一个人不能完全量度，无论是在他的本质和方法（职务36:26 ;伊萨。 40:13 ， 28条;比照deut 。 29:28 ） 。 Finitude cannot comprehend infinity, nor can human thought patterns, which are associated with the created environment, completely grasp the transcendent realm of God.有限性，不能领悟无穷，也不可能人类的思考模式，这是与创造的环境中，完全掌握超然境界神。
On the basis of this limitation of human reason modern rationalism has at times argued for the unknowability of God.在此基础上限制人类理性的现代理性主义过去有时会辩称，为unknowability的上帝。 Man's knowledge is said to be limited to the world of human experience, thus excluding the knowledge of a transcedent God.人的知识是说，仅限于世界的人的经验，从而排除了知识的一个transcedent上帝。 Such an equation of the incomprehensibility of God with unknowability is valid only on the premise that man's knowledge of God is derived through human reason.这种方程的incomprehensibility上帝与unknowability仅适用于前提，即人的知识的上帝是源自透过人的理智。 But the incomprehensible God of the Scriptures is the God who reaches out to man with the revelation of himself.但令人费解的神圣经是上帝的人达到了人类与启示自己。 The knowledge thus derived, although limited according to his good pleasure, is nevertheless a true knowledge of his being and work.有关知识，从而衍生，尽管是有限的，据他好高兴，不过是一个真实的了解，他正在与工作。
In giving us a knowledge of himself God gives his Word a finite form compatible with human creatureliness.在给我们一个认识自己的上帝给了他的字一个有限的形式符合人的creatureliness 。 Despite this necessary accommodation to the limitations of human understanding, the revealed knowledge of God is nevertheless an authentic knowledge of God.尽管有此需要住宿的局限性，人与人之间的相互谅解，揭示了知识的上帝却是一个真实的认识神。 Theories which use the difference between God and man to deny the possibility of a genuine communication of true knowledge do not do justice to at least two biblical facts: (1) the truth that God created man in his own image, which certainly includes a likeness sufficient for communication; (2) the omnipotence of God, which implies that he can make a creature to whom he can truthfully reveal himself if he so wills.理论使用区别人与上帝否认可能会引发真正的沟通真正的知识，不正义，以至少有两个圣经的事实： （ 1 ）一条真理：上帝创造了人，在他自己的形象，这当然包括一个形似充分沟通; （ 2 ）全能的上帝，这意味着他可以作出造物的人，他能如实地揭示了自己的话，给他的遗嘱。 To be sure, there remains a hiddenness in relation to the total comprehension of God.可以肯定的是，仍有hiddenness关系到总能力的上帝。 But God himself does not remain hidden, for he has given true though partial knowledge of himself through self-revelation understandable to man.但上帝不留隐患，因为他给了真实，虽然部分知识，通过自己的自我启示可以理解的人。
The nature of our knowledge of God has been the subject of much discussion in Christian theology.性质认识上帝一直受到了很多讨论，在基督教神学。 Some have emphasized the negative character of our knowledge, eg, God is infinite, nontemporal, incorporeal.有的强调负面性格就我们所知，例如，上帝是无限的， nontemporal ，无形资产。 Others, notably Aquinas, have advocated an analogical knowledge that is similar to God's knowledge and yet dissimilar because of his infinite greatness.其他人，尤其是阿奎那，都主张一个类比知识就是类似上帝的知识，但不同的是因为他的无限伟大。 Suffice it to say that even the negative (such as infinite) conveys a positive concept of greatness, and, while the position of analogy may be used to acknowledge a distinction in depth and breadth of understanding, there is finally a sense in which man's knowledge of divine things is the same as God's.足以说明问题，甚至否定（例如无限） ，传达了一个积极的概念伟大，而地位的比喻可能被用来承认有区别，在深度和广度的了解，现时终于某种意义上说，在这名男子的知识神圣的东西是相同的，因为神的。 For if man does not know God's meaning, he does not know the true meaning.因为如果人不知道上帝的意思，他不知道真正的意义。 Interestingly, the Scriptures view the problem of a true knowledge of God as moral rather than noetic.有趣的是，圣经的观点的问题，真正的知识上帝的道义，而不是思维。
The personhood of God has been called into question on the basis of our use of the word "person" with respect to human beings.该人格的神，被称为质疑和讨论的基础上，我们使用了"人" ，尊重人的人。 Human personhood involves limitation that allows relationship with another person or the world.人的人格涉及限制，即允许与他人或世界。 To be a person means to be an individual among individuals.是一个人的手段，是一个单独的个体间。 All of this cautions us against an erroneous anthropomorphizing of God.所有这一切都告诫我们，对一个错误的anthropomorphizing的上帝。 Biblically it is more proper to see the personhood of God as having priority over that of man and therefore to understand human personhood theomorphously, ie, a finite replica of the infinite divine person.圣经是较适当见到人格神作为优先比的男子，并因此理解人的人格theomorphously ，即在一个有限的复制品无限神圣的人。 Despite the final incomprehensibility of God's suprahuman personhood, the Scriptures portray him as a real person who gives himself in reciprocal relationship to us as a genuine Thou.尽管最后incomprehensibility上帝的suprahuman人格，经文描绘出他作为一个真正的人将自己在互惠关系到我们作为一个真正的你。
The biblical concept of the personhood of God refutes all abstract philosophical ideas of God as merely First Cause or Prime Mover as well as all naturalistic and pantheistic concepts.圣经中的概念，在人格神的驳斥所有抽象的哲学理念的上帝看作仅仅是第一个原因或原动机以及一切自然和pantheistic概念。 Modern equations of God with immanent personal relations (eg, love) are also rejected.现代方程的上帝与内在的个人关系（如爱情） ，也遭到拒绝。
As spirit, God is the living God.作为精神，上帝是活着的上帝。 He is the possessor of an infinite life in himself (Ps. 36:9; John 5:26).他是拥有无限的生命在他（诗篇36:9 ;约翰5点26分） 。 Matter is activated by spirit, but God is pure spirit.无论是由精神，但上帝是纯粹的精神。 He is fully life.他完全生活。 As such he is the source of all other life (Job 33:4; Ps. 104:30).因此，他的根源在于所有其他生活（求职33:4 ;聚苯乙烯。 104:30 ） 。 The spiritual nature also prohibits any limitations of God derived from a materialistic conception.精神性也禁止任何限制的上帝来自于功利观。 For this reason images of God are prohibited (Exod. 20:4; Deut. 4:12, 15-18).基于这个原因，图象的上帝是禁止（ exod. 20时04分; deut 。 4点12分， 15-18 ） 。 He cannot be restricted to any particular place or in any sense be brought under man's control as a physical object.他不能局限于任何特定地点或在任何意义上受到人为的控制权作为一种实物。 He is the invisible transcedent living power from whom all derive existence (Acts 17:28).他是无形transcedent住权力，从谁所有衍生的存在（行为， 17时28分） 。
The transcendence of God expresses the truth that God in himself is infinitely exalted above all creation.超越神的体现真理就是神，在自己的是无限崇高的上述所有的创造物。 The concept of revelation presupposes a transcendent God who must unveil himself to be known.这个概念启示预示着一个超越神的人一定要揭开他已经成为众所周知的。 Transcendence is further seen in God's position as Creator and Sovereign Lord of the universe.超越是进一步看到，在上帝的位置，作为创作者和主权主的宇宙。 As the former he distinguishes himself from all creation (Rom. 1:25), and in his sovereignty he evidences his transcendent supremacy.作为前者，他自己与众不同，从所有的创造物（罗马书25 ） ，并在他的主权，他的证据，他的超然优势。
The transcendence of God is frequently expressed biblically in terms of time and space.超越神是经常表示的圣经，在时间上和空间。 He exists before all creation (Ps. 90:2), and neither the earth nor the highest heavens can contain him (I Kings 8:27).他的存在，摆在了所有创作（诗篇90:2 ） ，二者缺一，地球也不是最高老天爷能够遏制他（指王8时27分） 。 A certain anthropomorphic sense must be recognized in such expressions lest God's transcendence be conceived in terms of our time and space, as though he lives in a time and space like ours only beyond that of creation.某拟人的意识，必须承认，在这些词句，以免上帝的超越构想而言，我们的时间和空间，仿佛他就是生活在时间和空间一样，我们只有超越的创作风格。 On the other hand, it is biblically incorrect to conceive of God in his transcendence as existing in a realm of timeless nowhereness outside of creation.在另一方面，它是圣经不正确设想上帝在他的超越性，因为现有的一个境界永恒nowhereness以外的创作风格。 In a manner that exceeds our finite understanding God exists in his own infinite realm as transcendent Lord over all creaturely time and space.在地超出了我们有限的理解上存在上帝在他自己的无限境界，为超越主所有creaturely的时间和空间。
God's transcendent holiness is biblically balanced with the teaching of his immanence, which signifies that he is wholly present in his being and power in every part and moment of the created universe.上帝的超越性成圣是圣经均衡与教学他的内在性，这意味着他是完全在他的幸福和权力的每一个部门和时刻的创造宇宙。 He is "over all and through all and in all" (Eph. 4:6).他是"所有，并通过所有，并在所有" （以弗所书4:6 ） 。 Not only does everything exist in him (Acts 17:28), but there is no place where his presence is absent (Ps. 139:1-10).不仅所做的一切就是存在于他（指行为17时28分） ，但没有人的地方，他的存在是缺席（诗篇139:1-10 ） 。 His immanence is seen especially in relation to man.他的内在是见过，尤其是有关的人。 The Holy One who lives in a high and holy place also dwells with the "contrite and lowly of spirit" (Isa. 57:15).圣地之一，他住在一个高和神圣的地方，也是整篇都与" contrite和卑微的精神" （以赛亚书57:15 ） 。 This dual dimension of God is seen clearly in the description "the Holy One of Israel" as well as in the name Yahweh, which describes both his transcendent power and his personal presence with and for his people.这种双重层面的，神是看不清楚，在描述"圣地之一，以色列"以及在名称雅威，其中描述了他的超然力量以及他个人的存在，并为他的人民。
The biblical teaching of both God's transcendence and immanence counters the human tendency throughout history to emphasize one or the other.圣经教学双方的上帝的超越性与内在性柜台人的倾向，在整个历史上，以强调其中一个或另一个。 A one-sided transcendence is seen in the Greek philosophers' concept of the ultimate ground of being as well as the later deists of the seventeenth and eighteenth centuries.一个片面超越，是从希腊哲学家的法制观念和最终的地面被以及后来deists的十七世纪和十八世纪。 The various forms of pantheism throughout history give evidence of the opposite emphasis on immanence.各种形式的泛神论整个历史提供证据的对面注重内在。 The attractiveness of these exaggerations to sinful man is in the fact that in both man no longer stands before God in any practical sense as a responsible creature.的吸引力，这些夸张到罪孽深重的人是一个事实，即在这两个男子不再站在上帝面前，在任何实际意义上作为一个负责任的造物。
The doctrine of the Trinity flows from the self-revelation of God in biblical salvation history.中庸三位一体流动，从自我启示的上帝在圣经救赎的历史。 As the one God successively reveals himself in his saving action in the Son and the Holy Spirit, each is recognized as God himself in personal manifestation.作为一个上帝先后揭示了自己在他的拯救行动，并在圣子与圣灵，每个被公认是天主自己在个人表现。 It is thus in the fullness of NT revelation that the doctrine of the Trinity is seen most clearly.因此，它是在丰满新台币启示教义的三位一体，是看到最清楚。 God is one (Gal. 3:20; James 2:19), but the Son (John 1:1; 14:9; Col. 2:9) and the Spirit (Acts 5:3-4; I Cor. 3:16) are also fully God.上帝是一个（ gal. 3时20分;詹姆斯19:2 ） ，但儿子（约翰1:1 ， 14时09分;上校2时09分）和精神（行为5:3-4我肺心病3 。 ： 16 ） ，同样得到了充分的上帝。 Yet they are distinct from the Father and each other.但他们却有别于父亲和对方。 The Father sends the Son and the Spirit, while the Son also sends the Spirit (Gal. 4:4; John 15:26).父亲送儿子和精神，而儿子也送精神（ gal. 4时04分;约翰15:26 ） 。 This unified equality and yet distinctness is seen in the triadic references to the three persons.这个统一的平等的，但区别是出现在triadic提述3人。 Christian baptism is in the name of the Father, Son, and Holy Spirit (Matt. 28:19).基督教洗礼，是在父亲的姓名，儿子，和圣灵。 （ 28:19 ） 。 Likewise, all three are joined in the Pauline benediction in a different order suggesting the total equality of persons (II Cor. 13:14; cf. Eph. 4:4-6; I Pet. 1:2).同样，三者缺投身于宝莲功德在一个不同的命令，暗示完全平等的人（二肺心病。 13时14分;比照以弗所书4:4-6 ，我的宠物。 1:2 ） 。 Although the Trinity finds its clearest evidence in the NT, suggestions of a fullness of plurality are already found in the OT revelation of God.虽然三一认定，其最明显的证据显示在新台币，建议一个丰满的多元性已经发现，在酒店的启示上帝。 The plural form of the name of God (Elohim) as well as the use of plural pronouns (Gen. 1:26; 11:7) and verbs (Gen. 11:7; 35:7) point in this direction.复数形式，以真主的名义（耶洛因） ，以及使用复数代词（创1时26分; 11时07分）和动词（创11时07分; 35:7 ）点，在这个方向去做。 So also do the identity of the angel of the Lord as God (Exod. 3:2-6; Judg. 13:21-22) and the hypostatization of the Word (Ps. 33:6; 107:20) and Spirit (Gen. 1:2; Isa. 63:10).也有身份的主的使者，作为神（ exod. 3:2-6 ; judg 。 13:21-22 ）和hypostatization的字（诗篇33:6 ; 107:20 ）和精神（将军1:2伊萨。 63:10 ） 。 The Word is not simply communication about God nor is the Spirit divine power.字，不单纯是沟通神，也不是精神的神圣权力。 They are rather the acting God himself.他们，而不是代理天主自己。
As the product of the self-revelation of God, the Trinitarian formulation is not intended to exhaust his incomprehensible nature.作为产品的自我启示的上帝，三位一体的表述是不打算排气他难以理解的性质。 Objections to the doctrine come from a rationalism that insists on dissolving this mystery into human understanding, ie, by thinking of the oneness and threeness in mathematical terms and human personality.反对人士的学说来自理性主义认为，坚持解散这个奥秘，为人类认识，即由思想的统一性和threeness在数学计算和人的个性。 Attempts have been made to draw analogies of the Trinity from nature and the constitution of man.已经作出提请类比的三位一体，从性质和宪法的男子。 The most notable of these is Augustine's trinity of lover, the object of love, and the love which binds the two together.最显着的就是奥古斯丁的三位一体的情人，该物体的爱情，以及爱情约束，两者结合起来。 While this argues strongly for a plurality within God if he is eternally a God of love apart from creation, it along with all other suggestions from the creaturely realm proves finally inadequate to explain the divine being.而这一点证明我们强烈一个多元性与上帝，如果他永远是上帝的爱，除了创作，它与所有其他的建议，从creaturely境界，终于证明不足以解释神的福祉。
The doctrine of the Trinity developed out of the church's desire to safeguard the biblical truths of the God who is the transcendent Lord over all history and yet who gives himself in person to act within history.该学说的三位一体开发出了教会的欲望，以维护圣经真理的神谁是超然主超过一切历史，但谁给自己的人采取行动的历史。 The natural human tendencies toward either a nonhistorical divine transcendence or the absorption of the divine into the historical process are checked by the orthodox concept of the Trinity.在人类自然倾向无论是nonhistorical神圣超越或吸收的神入历史过程是由该公司免费检查正统观念三位一体。 The first is the ultimate error of the primary distortions of the Trinity.首先是最终的误差主要扭曲的三位一体。 Subordinationism, which made Christ less than God, and adoptionism, which understood Christ only as a human endowed with God's Spirit for a time, both denied that God truly entered history to confront man in person. subordinationism ，这使得基督不到上帝，并adoptionism ，理解基督只是作为一个人，赋予了与上帝的精神，今后一个时期，无论是否认上帝真正进入历史，以对抗男子的人。 Modalism or Sabellianism makes the persons of Christ and the Holy Spirit to be only historical roles or modifications of the one God.模态论或sabellianism使得人的基督和圣灵将只具有历史的角色或修改的一个神。 This error likewise tends to separate man from God; he is encountered not directly as he is in person, but as a role player who remains hidden behind a mask.这个错误同样倾向于单独男子来自上帝，他是遇到了不直接，因为他是在人，但作为一个角色球员，他们仍然是背后隐藏的面具。
The Trinitarian doctrine is thus central to the salvation kerygma of Scripture, according to which the transcendent God acts personally in history to redeem and share himself with his creatures.三位一体的教义，因此中央到救赎kerygma的经文，其中显示超然上帝的行为，个人在历史上赎回并分享自己与他的海洋生物。 Origen rightly drew the conclusion that the believer "will not attain salvation if the Trinity is not complete."渊源正确地得出结论认为，信奉"绝不会达到救赎，如果三一是不全面的" 。
Although Augustine's view was more balanced with a view of the personal immanent, condescending God in the revelation of Christ, this philosophical understanding of God dominated until the Reformation, reaching its climax in Thomas Aquinas and the medieval scholastics.虽然奥古斯丁的看法是，更为均衡，以期对个人内在的，上帝的恩赐在启示基督的，这哲学理解上帝的主宰，直到改造，达到了高潮，在托马斯阿奎那与中世纪scholastics 。 Aquinas held that philosophical human reason could attain to the knowledge of the existence of God.阿奎那认为，哲学的人的理智可以达到加强知识的上帝存在。 His stress, however, was on the transcendence of God and how little he could be known.他强调，但是，是对超越的神，以及如何小，他可以被称为。
With an emphasis on biblical rather than philosophical categories, the Reformers brought more recognition of the immanence of God within human history but maintained a strong emphasis on his transcendence, as evidenced in the definition of the Westminister Confession of Faith.一个侧重于圣经，而不是哲学范畴，改革者带来了更多的承认了内在的神在人类历史上，但都保持了强劲的重点放在他的超越性，从而显示其在定义的westminister供认信念。
Reaction to the traditional Protestant and Catholic understanding of God with its stress on the transcendence of God came with the rise of liberal theology in the eighteenth and nineteenth centuries.反应，以传统的新教和天主教的理解上帝与应激对超越上帝来到与崛起的自由神学，在十八世纪和十九世纪。 The combination of new philosophies (eg, Kant, Hegel) making the mind of man supreme for true knowledge, scientific advances that seemed to substantiate human abilities, and a new historical perspective that tended to relativize all tradition, including the Scriptures, led to a new understanding of ultimate reality.结合新的哲学（如康德，黑格尔） ，使心中的男子最高为真正的知识，科技进步日新月异，这似乎证实人类的能力，以及一个新的历史角度出发，倾向于relativize所有传统，包括诵经，引发了一场新的认识，最终的现实。 Because, as Kant argued, human reason could no longer establish the existence of a transcendent God, God became increasingly identified with the ideals of human experience.因为，正如康德认为，人类理性可以不再设立存在着一个超然上帝，上帝变得越来越确定与理想的人类经验。 Talk of religious dependency (Schleiermacher) or ethical values (Kant, Ritschl) became talk of God.谈宗教属地（施莱尔马赫）或伦理价值（康德，里奇尔）成为对话的上帝。 There was an almost exclusive emphasis on the immanence of God, with a tendency to see an essential kinship between the human and divine spirit.有一个几乎完全着重于内在的神，同一种倾向看到的一个基本亲情之间人类与神灵的精神。
World events including two world wars and the rise of totalitarian regimes brought the collapse of old liberalism with its immanentistic understanding of God and the reassertion of divine transcendence.世界的事件，包括两次世界大战和崛起的专制政权带来的崩溃，旧的自由主义与immanentistic了解上帝和重新神圣的跃迁。 Led by Karl Barth, theology sought to return not to the earlier philosophical concepts of God but to the categories of the Judeo-Christian Scriptures.为首的卡尔巴特，神学寻求回报，不向先前哲学概念的上帝，但到类别的犹太教和基督教圣经。 Based upon a radical separation between eternity and time, the transcendence of God was exaggerated to the point that a direct revelation of God in human history was denied.根据一个激进的分离和永恒的时间，超越的上帝是夸张到如此地步，直接启示的上帝在人类历史上是无可否认的。 According to this neoorthodox theology God did not speak directly in Scripture.根据这一neoorthodox神学上帝不发言，直接在经文。 As a result of this denial of a direct cognitive communication, with the consequent skepticism of any knowledge of God in himself, the accent on transcendence was gradually lost.由于这种剥夺直接认知的沟通，不断的怀疑任何知识的神，他本人，口音就超越正在逐步丧失。 The religious experience of man, usually interpreted according to existential philosophy, became increasingly viewed as the key to theological knowledge.宗教经验的人，通常解释为根据，以生存哲学，成为越来越被视为关键的神学知识。 God was understood primarily as the meaning he holds for the "existential experiences" of man.上帝被理解，主要是因为这意味着他主张，为"生存经验"的男子。
This movement can be traced from Barth, whose theology maintained a strong divine transcendence, to Bultmann, who, while not denying God's transcendence, nevertheless focused almost entirely on God in the human existential experience, and finally to Tillich, who denied entirely the traditional God "out there" in favor of an immanent God as the "ground" of all being.这一运动可追溯到从巴特的神学都保持了强劲的神圣超越性，以布特曼，世卫组织，而并非否认上帝的超越性，但是重点几乎完全是上帝在人类生存的经验，并最终以蒂里希，他们完全否定传统的神"外面有" ，主张一种内在的神为"地面"的所有福利。 Thus the transcendence of God has been lost in much of contemporary thought which seeks to do theology in the existential philosophical framework.因此，超越上帝已经失去了很多的当代思想，旨在做神学生存论哲学框架。 Divine transcendence is simply equated with the hidden self-transcendence of human existence.神圣的超越性，是简单地等同于隐性自我超越人类存在的。
Other contemporary theologians seek to reconstruct theology in terms of the modern scientific evolutionary understanding of the universe.其他当代神学家寻求重建神学而言，现代科学进化对宇宙的理解。 Such process theology, based on the philosophy of AN Whitehead, sees the fundamental nature of all reality as process or becoming rather than being or unchanging substance.这种过程神学的基础上，哲学的一个白石，看到的根本性质，一切从实际过程中，还是成为而非正在或不变的物质。 Although there is an abstract eternal dimension of God which provides the potential for the process, he also is understood to encompass all changing entities in his own life and therefore to be in the process of change himself.虽然是一个抽象的永恒的维度上帝提供了潜力过程中，他也了解，以涵盖所有实体转变，在珍惜自己的生命，因此必须在这一过程中转变自己。 As the universe is dynamic and changing, actualizing its potentialities, so also is God.作为宇宙是动态和不断变化的， actualizing其潜力，因此也就是神灵。
The wide variety of contemporary formulations of God that tend to define God in ways in which he is no longer the personal Creator and sovereign Lord of human history are the direct result of denying a knowledge of God through his cognitive self-revelation in the Scriptures and the sinful human propensity to autonomy.五花八门的现代剂型的上帝往往以界定上帝的方式，而他已经不再是个人的创造者和享有主权的上帝是人类历史上是直接的结果，否定知识的上帝通过他的认知自我启示，在经典和该罪孽深重的人的倾向，以自主权。
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Bibliography
参考书目
K. Barth, Church
Dogmatics, II/1 and 2; H. Bavinck, The Doctrine of God; E. Brunner, The
Christian Doctrine of God; JS Candlish, The Christian Doctrine of God; W.
Eichrodt, Theology of the OT,I; CFH Henry, God, Revelation and Authority, II; C.
Hodge, Systematic Theology, I; Kleinknecht, Quell, Stauffer, Kuhn, TDNT, III,
65-123; GL Prestige, God in Patristic Thought; H. Thielicke, The Evangelical
Faith, II; O. Weber, Foundations of Dogmatics, I. k.巴特，教会dogmatics ，二/
1和2 ;每小时巴文克，这个学说的上帝;体育布兰，基督教教义的上帝; js坎德利什，基督教教义的上帝;总统艾希罗特，神学的职能治疗，一;
cfh亨利，上帝，启示性和权威性，二;丙Hodge的，有系统的神学，我; kleinknecht ，平息，忙着做库恩， tdnt ，三， 65-123 ;
GL的威望，上帝在教父的思想;每小时thielicke ，福音派信仰，二;澳韦伯，基金会的dogmatics ，一。
Efforts to find the origins and significance of the Hebrew divine names in other ancient Near Eastern cultures have yielded generally disappointing results.努力寻找的起源及意义，希伯莱神的名字在其他古代近东文化，已经取得了普遍令人失望的结果。 One of the major reasons for this is that the ancient Hebrew theology invested these names with a uniqueness that renders investigation outside the narratives of the OT incapable of exploring fully their historical and religious significance.其中一个重要原因，这主要是因为古代希伯来神学投资这些名字与独特性，使其调查外叙述部分城市旅游局无能的探索，充分的历史和宗教意义。
Basic to ancient Hebrew religion is the concept of divine revelation.基本以古代希伯来宗教的概念是神的启示。 While God is conceived of as revealing his attributes and will in a number of ways in the OT, one of the most theologically significant modes of the divine self-disclosure is the revelation inherent in the names of God.而上帝是构思的，因为暴露了他的属性，并会在若干方面，在职能治疗，其中最显着的theologically模式的神圣自我揭露的是启示固有的名字神。
This aspect of divine revelation is established in the words of Exod.这方面的神圣启示，是在既定的话exod 。 6:3, "I appeared to Abraham, to Isaac and to Jacob, as God Almighty, but by my name the Lord [Yahweh] I did not make myself known to them."选手： "我似乎亚伯拉罕，以撒和雅各，因为真主，但我的名，主[雅威] ，我没有让自己知道他们的" 。 According to classical literary criticism, the verse teaches that the name Yahweh was unknown to the patriarchs.根据古典文学批评，诗教这一名称雅威是未知向patriarchs 。 Thus, an ideological conflict exists between the Priestly author and the earlier Yahwist, who frequently put the name Yahweh on the lips of the patriarchs.因此，意识形态的冲突之间存在的司铎作者及早前yahwist ，往往把名字雅威对嘴唇的patriarchs 。
However, the words "by my name Yahweh I did not make myself known to them" have a somewhat hollow ring if the name Yahweh is understood only as an appellative.但是，下列文字： "我的名字雅威，我没有让自己已知告诉他们"有一个有点靠不住的，虚伪的，如果名称雅威了解，只是作为一个称谓。 The reason for this is that Moses asks in Exod.这一现象的原因是，摩西询问exod 。 3:13, "What is his name?" 3时13分， "什么是他的名字" ？ (mah-semo). （麻将semo ） 。 M. Buber has demonstrated that the syntax of this question does not connote an inquiry as to the name of God but an inquiry into the character revealed by the name.米布伯已经证明，语法，这个问题并不含意调查，以上帝的名义，但调查的性质透露真实姓名。 He says, "Where the word 'what' is associated with the word 'name' the question asked is what finds expression in or lies concealed behind that name" (The Revelation and the Covenant, p. 48).他说， "如果这个字是什么' ，是与词'名字'的问题，问的是什么表现还是谎言背后隐藏着这个名字" （启示和盟约，第48页） 。 J. Motyer also concludes, "In every case where ma is used with a personal association it suggests enquiry into sort or quality or character, whereas mi expects an answer instacing individuals, or, as in the case of rhetorical questions, calling attention to some external feature" (The Revelation of the Divine Name, 19). j.莫提尔教授还得出结论， "在每一个案件中，马，是用一台个人会提示查询到排序或品质或特性，而宓期待一个答案instacing或个人，如在案件修辞问题，要求注意一些外部特征" （启示的神的名字， 19 ） 。
Exod. exod 。 14:4 also supports the view that the name Yahweh embodies aspects of God's character. 14时04分，也支持这一观点，即名称雅威方面体现了上帝的性格。 It says, "and the Egyptians will know that I am Yahweh."它说， "埃及人会知道我雅威" 。 It is hardly likely that the intent of this assertion is that they would learn only the name of the Hebrew God.这是绝不可能说的意图，这种说法，他们会了解，只有名称的希伯来文的上帝。
In the light of these observations, the use of the concepts of the name of God in the early narratives of the book of Exodus is far broader than simply the name by which the Hebrew God was known.在根据这些意见后，其使用的概念，以上帝的名义，在早期的叙述这本书的出埃及记的是甚广，远远超过单纯的名字，其中希伯来上帝是众所周知的。 It has a strong element of divine self-disclosure within it.它具有强烈的元素神圣的自我披露。
The corpus of divine names compounded with el and a descriptive adjunct also support this concept.胼神圣的名字更加复杂与el和描述附属物也支持这个概念。 The very fact that the adjunctive element is descriptive is an indication of its value as a source of theological content.非常事实，即辅助元素是描述性，是表明自己的价值作为来源的神学内容。
Typical of this type of name is el rot ("God who sees"; Gen. 16:13) and el olam ("God eternal"; Gen. 21:33).典型的这种类型的名字是下午腐（ "上帝的人看见" ;将军16:13 ）和El olam （ "上帝永恒的" ;上将21时33分） 。 These el names sometimes emerge from a specific historical situation that illuminates their significance.这些下午的名字有时出现从一个特定的历史情况，这说明了它们的意义。
Mowinckel proposed the theory that the tetragrammaton should be understood as consisting of the ejaculatory element and the third person pronoun hu,' meaning "O He!"莫温克尔提出的理论，即耶和华应被理解为构成的射精管元素和第三人称代词胡'的含义划" O他" ！
Another approach to the problem is to understand the tetragrammaton as a form of paronomasia.另一种解决方法，是要通过认识耶和华是一种形式的paronomasia 。 This view takes account of the broad representation of the name ya in extrabiblical cultures of the second millennium BC The name Yahweh is thus understood as a quadriliteral form, and the relationship of the name of haya ("to be") in Exod.这种观点考虑对广泛代表性的名称娅在extrabiblical文化的第二个千禧年卑诗省的名称雅威因此理解为一个quadriliteral形式，与关系的名义haya （ "能" ）在exod 。 3:14-15 is not intended to be one of etymology but paronomasia. 3:14-15不打算成为一个名词，但paronomasia 。
The most common view is that the name is a form of a triliteral verb, hwy.最普遍的看法是，名字是一个形式的triliteral动词，他们的。 It is generally regarded as a 3 p.它被普遍认为是一个3页 Qal stem imperfect or a 3 p.堡干不完善或3页 imperfect verb in a causative stem.完美的发音在一个使役干。 Another suggestion is that it is a causative participle with ay preformative that should be translated "Sustainer, Maintainer, Establisher."另一项建议是，它是一个使役participle同分preformative认为应译成" sustainer ，维护者， establisher " 。
With regard to the view that the tetragrammaton is an elongated form of an ejaculatory cry, it may be pointed out that Semitic proper names tend to shorten; they are not normally prolonged.至于认为耶和华是一个细长的形式是射精管哭的，它可能需要指出的是，犹太人的专有名词，往往缩短，他们一般都不会延长。 The theory that the name is paronomastic is attractive, but when appeal is made to the occurrences of forms of ya or yw in ancient cultures, several problems arise.该理论认为，名字是paronomastic是有吸引力的，不过，当上诉作出的发生形式的雅或中，最古老的文化，并出现若干问题。 It is difficult to explain how the original form could have lengthened into the familiar quadriliteral structure.这是很难解释如何原来的版本，可以延长到熟悉quadriliteral结构。 Mowinckel's suggestion is attractive, but speculative.莫温克尔的建议是有吸引力的，但投机性。 It is also difficult to understand how the name Yahweh could have such strong connotations of uniqueness in the OT if it is a form of a divine name that found representation in various cultures in the second millennium BC人们还很难理解如何名义雅威能有如此强大的内涵，气质，在城市旅游局，如果这是一种形式的神的名字，发现代表性，在各种文化在第二个千禧年公元前
The derivation of the tetragrammaton from a verbal root is also beset with certain difficulties.推导了耶和华从口头上的根源，也是面临一定的困难。 The root hwy on which the tetragrammaton would be based in this view is unattested in West Semitic languages before the time of Moses, and the form of the name is not consonant with the rules that govern the formation of lamed he verbs as we know them.从根本上他们对其中耶和华将设在这个看法是unattested在西闪族语言面前的时候，摩西，方式和名称，是不符合规则的管辖形成lamed他动词，因为我们知道他们。
It is evident that the problem is a difficult one.很显然，这个问题是一个棘手的问题。 It is best to conclude that the use of etymology to determine the theological content of the name Yahweh is tenuous.最好是在得出结论认为，使用语言，以确定神学思想建设的内容，名称雅威是牵强的。 If one is to understand the theological significance of the divine name, it can be only be determining the theological content with which the name was invested in Hebrew religion.如果一个人要了解神学意义神圣的名字时，它才能够确定的神学内容与该名称是投资在希伯莱宗教。
The compounding of yah with Yahweh in Isa.复合的阎与雅威在伊萨。 12:2 (yah yhwh) indicates a separate function for the form yah, but at the same time an identification of the form with Yahweh. 12:2 （阎yhwh ） ，显示一个单独的函数形式，阎，但在同一时间，一个鉴定的形式与雅威。
The name El Elyon occurs only in Gen. 14: 18-22 and Ps.姓名下午elyon只发生在将军14 ： 18-22和PS 。 78:35, although God is known by the shorter title Elyon in a significant number of passages. 78:35 ，虽然上帝是众所周知的，由短标题elyon在相当多的旅费。
There is a superlative connotation in the word 'elyon.有一个文字的内涵字' elyon 。 In each case in which the adjective occurs it denotes that which is highest or uppermost.在每一个案件中，涉案的形容词的出现，它意味着这是最高或最上部。 In Deut.在deut 。 26:19 and 28:1 the superlative idea is apparent in the fact that Israel is to be exalted above the nations. 26:19和28:1最高级的想法是明显的事实，那就是以色列要开天辟地以上。 The use of the word in I Kings 9:8 and II Chr.使用这个词在王9时08分和第二人权委员会。 7:21 may not seem to reflect a superlative idea, but there is, as CF Keil suggests, an allusion to Deut. 7点21分就显得不反映文字的想法，但也存在，作为比照的Keil顾名思义，暗指deut 。 26:19 and 28:1, where the superlative idea exists. 26:19和28:1 ，而最高级的想法存在。 The superlative is also evident in the use of the word in Ps.最高级也很明显，在使用这个词在PS 。 97:9, where it connotes Yahweh's supremacy over the other gods. 97:9 ，而它蕴含雅威的优势战胜了其他众神。
The name Shaddai frequently appears apart from El as a divine title.名称shaddai经常出现的，除了由El作为一个神圣的称号。
Critical to the understanding of the meaning of the word is the suffix ay.关键的理解一词的含义是后缀是。 It is commonly suggested that the ending is the first person possessive suffix on a plural form of 'adon ("my lord").人们普遍认为，该是结束的第一个人占有后缀上的复数形式' adon （ "我的主" ） 。 This is plausible for the form adonay, but the heightened form adonay, which also appears in the Massoretic text, is more difficult to explain, unless it represents an effort on the part of the Massoretes "to mark the word as sacred by a small external sign."这是可行的，为形式adonay ，但高涨的形式adonay ，同时也出现在massoretic文本中，更难以解释，除非它代表了一种努力，对部分的massoretes " ，以标志词作为神圣的一小外部登录" 。
Attention has been drawn to the Ugaritic ending -ai, which is used in that language "as a reinforcement of a basic word," However, it is doubtful that this explanation should be applied in all cases.已提请注意该乌加里特文结束爱，这是在用这种语言" ，作为增援的一个基本词， "不过，这是令人怀疑的这一解释，应适用于所有情况。 The plural construction of the name is evident when the word occurs in the construct as it does in the appellation "Lord of lords" ('adone ha adonim) in Deut.复数施工的名字是显而易见的，当这个词出现在兴建，因为它在称谓的"主之主" （ '阿多内公顷adonim ）在deut 。 10:17. 10时17分。 And the translation "my Lord" seems to be required in such vocative addresses as "my Lord Yahweh, what will you give me?"和翻译"我的主" ，似乎需要在这样的呼地址， "我的主雅威，请问你给我的" ？ (Gen. 15:2; see also Exod. 4:10). （创15时02分，还见exod 。 4:10 ） 。
It appears, then, that it is best to understand the word as a plural of majesty with a first person suffixual ending that was altered by the Massoretes to mark the sacred character of the name.看来，那么，最好是在了解这个词作为一个多元的陛下以第一人称suffixual结束，这是变造的，由massoretes标志神圣品格的真实姓名。
Ancient of Days is an appellation applied to God in Dan. 古老的天是一个称谓适用于上帝丹。 7. 7 。 It occurs with other depictions of great age (vs. 9) to create the impression of noble venerability.它发生在与其他描写的伟大时代（相对于9 ） ，以造成一种印象的崇高venerability 。
Abba is an alternate Aramaic term for "father." 雅伯金曲是一个候补阿拉姆语词语， "爸爸" 。 It is the word that Jesus used to address God in Mark 14:36.它是一个字耶稣用来处理神标志11:24 。 Paul pairs the word with the Greek word for "father" in Rom.保罗对这个词与希腊语意为"父亲"的光盘。 8:15 and Gal. 8:15和GAL 。 4:6.四比六。
The 'alep that terminates the form 'abba' functions as both a demonstrative and a vocative particle in Aramaic. ' alep即终止形式'雅伯金曲职能既是一种示范和呼粒子在阿拉姆语。 In the time of Jesus the word connoted both the emphatic concept, "the father," and the more intimate "my father, our father."在时间的耶稣字connoted都强调概念， "父亲" ，以及更亲密的"我的父亲，我们的父亲" 。
While the word was the common form of address for children, there is much evidence that in the time of Jesus the practice was not limited only to children.虽然这个词是常见的形式，为解决儿童，有许多证据表明，在当时是犹太人的做法并不只限于儿童。 The childish character of the word ("daddy") thus receded, and 'abba' acquired the warm, familiar ring which we may feel in such an expression as "dear father."幼稚特征字（ "爸爸" ） ，从而逐渐减退，和'雅伯金曲'后天热情，熟悉环，我们可能会觉得在这样的一种表现为"亲爱的爸爸" 。
The clause 'ehyeh'aser 'ehyeh has been translated in several ways, "I am that I am" (AV), "I am who I am" (RSV, NIV), and "I will be what I will be" (RSV margin).该条款' ehyeh'aser ' ehyeh已被翻译成几种方式， "我是我" （影音） ， "我就是我" （ RSV的，为证） ，和"我会什么，我会" （呼吸道合胞病毒保证金） 。 Recently the translation "I am (the) One who is" has been suggested.最近翻译： "我（的）一个人，是"有人提议。 The latter translation has much in its favor grammatically and fits the context well.后者翻译有很多对它有利而文法，并符合语境。
The main concern of the context is to demonstrate that a continuity exists in the divine activity from the time of the patriarchs to the events recorded in Exod.主要关注的背景下，是表明某种连续性存在，在神圣的活动，从时间的patriarchs向事件记录在exod 。 3. 3 。 The Lord is referred to as the God of the fathers (vss. 13, 15, 16).耶和华是被称为神的父亲（ vss. 13 ， 15 ， 16 ） 。 The God who made the gracious promises regarding Abraham's offspring is the God who is and who continues to be.神亲自作出殷勤许诺对于亚伯拉罕的子孙，是上帝谁是谁继续保持。 The affirmation of vs. 17 is but a reaffirmation of the promise made to Abraham.肯定比17 ，只不过是重新确认所作出的承诺，以亚伯拉罕。 The name Yahweh may thus affirm the continuing activity of God on behalf of his people in fealty to his promise.名称雅威因而可能申明继续活动的上帝代表他的人民的忠诚，以他的诺言。
Jesus' application of the words "I am" to himself in John 8:58 not only denoted his preexistence but associated him with Yahweh.耶稣的应用的话， "我" ，以自己在约翰8时58分，不仅包含他的preexistence但相关他雅威。 Jesus was the fulfillment of the promise given to Abraham, the fulfillment of which Abraham anticipated (John 8:56).耶稣是履行该承诺给予亚伯拉罕，圆满其中亚伯拉罕预期（约翰8时56分） 。
In the Pentateuch, Yahweh denotes that aspect of God's character that is personal rather than transcendent.在pentateuch ，雅威是指这方面的上帝的品格，是个人，而不是超越。 It occurs in contexts in which the covenantal and redemptive aspects of God predominate.它发生在语境中，其中covenantal和救赎方面上帝为主。 Cassuto says, "The name YHWH is employed when God is presented to us in His personal character and in direct relationship to people or nature; and 'Elohim, when the Deity is alluded to as a Transcendental Being who exists completely outside and above the physical universe" (The Documentary Hypothesis, p. 31).卡苏托说， "名字yhwh是受雇当上帝向我们介绍他的个人品格和在直接关系到人民或性质; '耶洛因，当神看，是暗示作为一个先验的人，存在着完全不在以上物理宇宙" （纪录片假说，第31页） 。 This precise distinction does not always obtain outside the Pentateuch, but Yahweh never loses its distinct function as the designation of the God of Israel.这个精确的区分并不总是得到外pentateuch ，但雅威从来没有失去其独特的职能，作为指定神的以色列。
The name Yahweh Sabaoth appears for the first time in Israel's history in connection with the cult center at Shiloh (1 Sam. 1:3).名称雅威sabaoth看来，为第一次在以色列的历史，他涉嫌与邪教中心希洛（ 1萨姆。 1:3 ） 。 It is there that the tent of meeting was set up when the land of Canaan had been subdued by the Israelites (Josh. 18:1).它的存在表示，在帐篷里的会议上成立的时候，土地的迦南已被制服以色列人（ josh. 18:1 ） 。 The name apparently had its origin in the period of the conquest or the postconquest period.名称显然有其原产地在这段期间的征服或postconquest时期。 It does not occur in the Pentateuch.它不发生在pentateuch 。
It is possible that the name was attributed to Yahweh as a result of the dramatic appearance to Joshua of an angelic being called the "commander of the host of Yahweh" at the commencement of the conquest (Josh. 5:13-15).这是有可能的名称是由于雅威由于戏剧性的外观，以约书亚的一种天使般的被称为"指挥官所在的雅威" ，在展开征服（ josh. 5:13-15 ） 。 The name would thus depict the vast power at Yahweh's disposal in the angelic hosts.姓名，因此，描绘了广阔的权力雅威的处置，在天使的主持人。
The association of this name with the ark of the covenant in I Sam.该协会的这一名称与方舟的盟约在I萨姆。 4:4 is significant in that Yahweh is enthroned above the angelic figures known as the cherubim (II Sam. 6:2). 4时04分的意义，就在于雅威是enthroned以上天使数字称为基路伯（二山姆。 6时02分） 。 Because the name was associated with the ark of the covenant, David addressed the people in that name when the ark was recovered from the Philistines (II Sam. 6:18).因为这个名字与方舟的盟约，大卫讲话的人在这名字的时候，方舟，是从philistines （二山姆。 6:18 ） 。 The name is often associated with the military activities of Israel (I Sam. 15:2-3; II Sam. 5:10).该名称通常是与军事活动的以色列（我心。 15:2-3 ;二，三。 17:10 ） 。
The almighty power of Yahweh displayed in this name is manifested in the sphere of history (Pss. 46:6-7; 59:5).至高无上的权力，雅威显示，在这个名字就是体现在球的历史（ pss. 46:6-7 ; 59:5 ） 。 His power may be displayed in the life of the individual (Ps. 69:6) as well as the nation (Ps. 80:7).他的权力，可能会显示在个人生活（诗篇69:6 ） ，以及作为民族（诗篇80:7 ） 。 Sometimes he is simply referred to as "the Almighty."有时他干脆称为"法力无边"
The military connotation of the name was not lost, even in the eighth century, for Isaiah appeals to that name to depict the hosts of heaven that accompany Yahweh in his intervention in history (Isa. 13:4).军事内涵的名字是不会丧失，即使是在8世纪，为以赛亚书呼吁这名字描绘主持人天堂伴随雅威在他的干预，在历史上（以赛亚书13:4 ） 。
Throughout Genesis and the early chapters of Exodus elohim is used most often as a proper name.整个成因，并尽早章节逃亡耶洛因，是最常用的是一个适当的名称。 After Exod.经过exod 。 3 the name begins to occur with increasing frequency as an appellative, that is, "the God of," or "your God." 3名字开始出现的次数越来越作为一个称谓，那就是"财神" ，或是"你的上帝" 。 This function is by far the most frequent mode of reference to God in the book of Deuteronomy.这个功能是目前最常见的模式参考，以上帝在这本书的申命记。 When used in this fashion the name denotes God as the supreme deity of a person or people.使用时，在这个时尚的名字是指上帝作为最高神的一个人或人民。 Thus, in the frequent expression, "Yahweh your God," Yahweh functions as a proper name, while "God" functions as the denominative of deity.因此，在频繁的表达， "雅威你的上帝， "雅威职能作为一个适当的名称，而"上帝"的职能为denominative的神。
The appellative elohim connotes all that God is.该称谓耶洛因蕴含所有上帝。 As God he is sovereign, and that sovereignty extends beyond Israel into the arena of the nations (Deut. 2:30, 33; 3:22; Isa. 52:10).作为上帝，他是一个主权及主权范围超出以色列进入舞台上的国家（申命记2:30 ， 33 ; 3时22分;伊萨。 52:10 ） 。 As God to his people he is loving and merciful (Deut. 1:31; 2:7; 23:5; Isa. 41:10, 13, 17; 49:5; Jer. 3:23).作为上帝，以他的人，他是爱和慈悲（申命记1时31分; 2时07分; 23时05分;伊萨。 41:10你， 13日， 17日; 49:5 ;哲。 3时23分） 。 He establishes standards of obedience (Deut. 4:2; Jer. 11:3) and sovereignly punishes disobedience (Deut. 23:21).他确立了标准的顺从（申命记4时02分;哲。 11时03分）和sovereignly处罚抗命（申命记23时21分） 。 As God, there is no one like him (Isa. 44:7; 45:5-21).作为上帝，没有一个像他一样（以赛亚书44:7 ; 45:5-21 ） 。
The same connotations obtain in the use of the shorter form el.同样的内涵，获得在使用较短的形式下午。 He is the God who sees (el ro i; Gen. 16:13) and he is el the God of Israel (Gen. 33:20).他是上帝的人看到（滚装;将军16:13 ） ，他是下午的神，以色列（创33:20 ） 。
As El Elyon, God is described in his exaltation over all things.萨尔瓦多elyon ，上帝是在形容他的提升超过所有的东西。 There are two definitive passages for this name.有两个明确的通道，为这个名字。 In Ps.在PS 。 83:18 Yahweh is described as "Most High over the earth," and Isa. 83:18雅威说成是"最高级超过地球" ，和ISA 。 14:14 states, "I will ascend above the heights of the clouds, I will make myself like the Most High." 14时14分， "我将继承皇位以上高峰的云层，我会在自己最喜欢的高" 。
However, in the majority of cases the attributes of this name are indistinguishable from other usages of El or Elohim.然而，在大多数情况下属性这个名字是无法区分的其他惯例萨尔瓦多或耶洛因。 He fixed the boundaries of the nations (Deut. 32:8).他固定的边界的国家（申命记32:8 ） 。 He effects changes in the creation (Ps. 18:13).他的影响变化，在创造（诗篇18:12 ） 。 El Shaddai occurs most frequently in the Book of Job, where it functions as a general name for the deity.下午shaddai发生最频繁，在这本书的工作，而其作用是作为一个普通的名字，为神。 As El Shaddai, God disciplines (Job 5:17); he is to be feared (Job 6:14); he is just (Job 8:3); he hears prayer (Job 8:5); and he creates (Job 33:4).萨尔瓦多shaddai ，上帝学科（工作5时17分） ，他是为了怕（职务6时14分） ，他是刚刚（求职8点03分） ;他听到祈祷（求职8时05分）和他创建（求职33:4 ） 。
This name occurs six times in the patriarchal narratives.这个名字出现的6倍，在重男轻女的叙述。 In most of those instances it is associated with the promise given by God to the patriarchs.在大多数的这些事例中，它是与承诺给予上帝给patriarchs 。 Yet the name is often paired with Yahweh in the poetic material, and thus shares the personal warmth of that name.然而，名字是经常搭配雅威在诗意的素材，因此股价个人温暖的名字。 He is known for his steadfast love (Ps. 21:7) and his protection (Ps. 91:9-10).他知道他坚定的爱（诗篇21时07分）和他的保护（诗篇91:9-10 ） 。
The root of Adonai means "lord" and, in its secular usage, always refers to a superior in the OT.根adonai意思是"上帝" ，并在其世俗的用法，总是指的是一个优越的，在城市旅游局。 The word retains the sense of "lord" when applied to God.这个词保留的责任感"主"的时候，适用于神。 The present pointing of the word in the Massoretic text is late; early manuscripts were written without vowel pointing.目前指向这个词在massoretic文本已晚;早期手稿是写在没有元音指向。
In Ps.在PS 。 110:1 the word is pointed in the singular, as it usually is when it applies to humans rather than God. 110:1一词，是指在奇异，因为它通常是当它适用于人类，而不是上帝。 Yet Jesus used this verse to argue for his deity.然而耶稣用了这首诗辩称他的神。 The pointing is Massoretic, and no distinction would be made in the consonantal texts.指向是massoretic ，并没有区分会在consonantal文本。 Since the word denotes a superior, the word must refer to one who is superior to David and who bears the messianic roles of king and priest (vs. 4).自从这个词是指上级字必须是指一个人，是优于大卫和谁承担救世主的角色，国王和牧师（而不是4 ） 。
The name Abba connotes the fatherhood of God.名称雅伯金曲蕴含了父亲的上帝。 This is affirmed by the accompanying translation ho pater ("father") which occurs in each usage of the name in the NT (Mark 14:36; Rom. 8:15; Gal. 4:6).这是肯定的随行翻译何的父亲（ "父亲" ） ，其中发生在每一个使用该名称在新台币（马克14:36 ;光碟。 8:15 ;加尔。 4:6 ） 。
The use of this name as Jesus' mode of address to God in Mark 14:36 is a unique expression of Jesus' relationship to the Father.使用这个名字，因为耶稣'的模式解决，以上帝的标志11:24是一个独特的表达耶稣的关系，以父亲的。 Jeremias says, "He spoke to God like a child to its father, simply, inwardly, confidently. Jesus' use of abba in addressing God reveals the heart of his relationship with God" (The Prayers of Jesus, p. 62). jeremias说， "他谈到上帝就像一个孩子的父亲，简单地说，内心，信心十足。耶稣的使用雅伯金曲在处理上帝揭示的核心，他与天主的关系" （祈祷的耶稣，第62页） 。
The same relationship is sustained by the believer with God.同一关系，是由信徒与上帝。 It is only because of the believer's relationship with God, established by the Holy Spirit, that he can address God with this name that depicts a relationship of warmth and filial love.这不仅是因为信仰的关系，与神，成立了由圣灵，他才能解决上帝与这个名字描绘关系的温暖与孝顺。
In a sense the relationship designated by this name is the fulfillment of the ancient promise given to Abraham's offspring that the Lord will be their God, and they his people (Exod. 6:7; Lev. 26:12; Jer. 24:7; 30:22).在一定意义上的关系，指定由这个名字是圆满的古代许诺给亚伯拉罕的子孙说，耶和华将他们的神，他们自己的人民（ exod. 6时07分;列弗。 26:12 ;哲。 24:7 ; 30:22 ） 。
TE
McComiskey德麦可米斯基
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
WF Albright, From
Stone Age to Christianity; W. Eichrodt, Theology of the OT,I, 178ff.; L.
Koehler, OT Theology; J. Schneider et al., NIDNTT, II, 66ff.; G. Oehler,
Theology of the OT; M. Reisel, The Mysterious Name of YHWH; HH Rowley, The Faith
of Israel; H. Schultz, OT Theology, II, 116ff.; T. Vriezen, An Outline of OT
Theology; H. Kleinknecht et al., TDNT, III, 65ff.
WF号奥尔布赖特，从石器时代到基督教;总统艾希罗特，神学的职能治疗，我， 178ff 。 ;属克勒，城市旅游局神学的J.施耐德等人， nidntt ，二，
66ff 。 ; g. oehler ，神学职能治疗;米reisel ，神秘的名称yhwh ;个HH rowley
，信仰，以色列;每小时舒尔茨，城市旅游局神学，二， 116ff 。 ;汤匙vriezen ，概述了城市旅游局神学;每小时kleinknecht等人， tdnt
，三， 65ff 。
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