God上帝

General Information 一般资料

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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God is a puzzling and elusive notion, by no means easy to define.上帝是一个令人困惑和难以捉摸的概念，绝非容易界定。 As the supreme being, the creator and ruler of all, God transcends all creaturely limits, distinctions, and characteristics.作为最高福祉，创造者和统治者的一切，上帝是超越一切creaturely界限，区别和特点。 If something is definable only by its distinctions from other things, its limits, and its special characteristics, how is it possible to define the source of all things, which is not limited, distinguished, or peculiar?如果事情是可定义只有其区别其他事物，其极限，其独特之处，怎么可能来确定来源的所有东西，这是不有限的，尊敬的，或奇特？ God is in neither time nor space; he / she / it transcends all substances and causes; is neither dependent on nor an effect of other things.上帝是在既没有时间也没有空间;他/她/它超越一切物质和原因;既不依赖，也不影响到其他事情。 Thus, he cannot be spoken of simply as a being among other beings lest he be conceived as a mere creature and thus not God.因此，不能把他的发言纯粹是一个被其他的人，恐怕会被看作是一种纯粹的动物，因此没有神。 For these reasons, the concept of God inevitably tends toward that of the transcendent absolute of much speculative philosophy: impersonal, unrelated, independent, change - less, eternal.基于这些原因，神的观念，必然倾向，即超越的绝对太大的投机哲学：人性，无关的，独立的，变动-少，永恒。 In some theologies, the concept moves into even more distant realms of abstraction.在一些神学，这种概念进入更为遥远境界的抽象。 God can only be described negatively, as the negation of all that is experienced here and now, for example, as nontemporal, nonphysical, and unchanging.上帝只能说是负面的，因为否定了一切，是经历了现在在这里，举例说，由于nontemporal ， nonphysical ，天长地久。

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。

Variations in the Concept of God变异，在神的观念

Ideas of god vary widely from religion to religion and from culture to culture.意念神的差别甚大，从宗教到宗教和从文化到文化。

Many Gods许多神

In those cultures that conceive of human life as totally supported and threatened by (and thus subordinate to) strange and uncontrollable natural and social powers, all such powers and forces - in animals, totems, rivers, trees, mountains, kings and queens, tribes, ancestors, holy men and women - participate in and manifest holy power.在这些文化受孕的人的生命完全支持和威胁（因而服从）的陌生和无法控制的自然和社会的权力，所有权力和力量-在动物中，图腾，河流，树木，山，国王和皇后区，部落，祖先，神圣的男人和女人-全面参与和表现神圣的权力。 Here the divine is undifferentiated; it is universally present in important objects and persons.在这里，神圣的，是未分化的，它是普遍，目前在重要的物体和人。

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。

Impersonal World Order客观世界秩序

In many advanced civilizations, the divine appears, not as a person, but as order or harmony; it is thus impersonal, universal, and omnipresent.在许多先进的文明，神圣出现，而不是作为一个人，但由于秩序或和谐;因此，它是客观的，普遍的，无所不在的。 Clear examples of this view are the Tao of Taoism and the notion of the Logos in Stoicism.明显的例子，这种看法是陶的道教思想与观念的标识在生活俭朴。 Both are ultimately an impersonal and unifying principle of the world.无论最终是一个客观的和统一的原则，对世界的看法。 Other forms of this view appear in the hymns to Indra in Hinduism and in the worship of Ahura Mazda, the god of light, in Zoroastrianism.其他形式的这一观点似乎在圣歌，以因陀罗在印度教在崇拜的阿胡拉，马自达，神轻，在zoroastrianism 。 In each of these religions, there is a dualistic principle: an impersonal order, harmony, or light represents the divine; but disorder, chaos, or matter represents the rest of reality.对于上述各宗教，有一个二元的原则是：一种非人格的秩序，和谐，或轻代表着神圣的，但无序，混乱，或无论是代表，其余的现实。 In modern philosophy and theology, the process thought of Alfred North Whitehead also emphasizes the divine as order, against an opposing principle of reality, creativity.在现代哲学和神学，过程中的思想阿尔弗雷德北白石还强调，作为神的命令，对另一种相反的原则，从实际出发，创造性。

Undifferentiated Unity未分化团结

Some religions conceive of the divine as the undifferentiated unity of all, a unity in and beyond all manifestations, powers, and persons.一些宗教受孕的神圣作为无差别的统一，一个统一，并在以后的所有表现形式，权力，和个人。 The ultimate becomes not only the whole of reality as its unity and ground, but it is so far beyond finite reality that it becomes relatively unintelligible and relatively unreal.最终成为不仅是整个现实，它的统一和地面，但它的确是那么远远超出了有限的现实，它成为相对不知所云和相对虚幻的。 In these cases, of course, the divine is thoroughly beyond ordinary speech and even beyond positive analogies, for language deals with the determinate and the finite.在这种情况下，当然是神圣的，是彻底地超越了普通的讲话，甚至超出了积极的类比，为语言处理与确定性和有限的。 The clearest expression of this transcendence of all being and all thought is found in Mahayana Buddhism, which describes the ultimate principle in negative assertions and names it a Nothingness, or Voidness.最清晰的表达，这超越一切幸福和都以为是发现了大乘佛教，其中描述的终极原则，在消极的断言和名称，它从无到有，或无效。

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。

Paradoxes of the Biblical Concept吊诡的圣经观

The paradoxes or dialectical tensions characteristic of the Western understanding of God are derived from the Bible.悖论或辩证紧张的特点，西部的了解，上帝是来自圣经。 In the Old Testament, God transcends all the limited and special forces and powers of the human experience.在旧约中，上帝是超越一切限制和特种部队和权力的人的经验。 On the other hand, his central characteristic, or mode of self manifestation, is his concern for and relation to history.在另一方面，他的中心特征，或模式的自我表现，是他的关心和关系，向历史负责。 Although he manifests his power in nature, the main arena for divine activity is the sequence of historical events related to the calling, the establishment, and the protection of his chosen people.虽然他表现他的权力性质，但主场馆，为神圣的活动是序列的历史事件涉及到要求，建立，并保护他的子民。 In this activity, moreover, God reveals himself as moral or righteous, the source of the moral law, and is quick to punish those, even his chosen ones, who defy this law.在这个活动中，此外，上帝揭示了自己的道德或正义，从源头上的道德律，并迅速作出惩处，甚至他的选择是对那些无视这一规律。 He is, however, also a God of mercy, patience, faithfulness, and Grace.但是，他又是上帝的慈悲，忍耐，诚实，和恩典。 This God of history, Covenant, judgment, and promised redemption is assumed to be, and often clearly affirmed to be, the ruler of all events.这上帝的历史，公约，判决书，并许诺赎回，假设为，而且往往明确确认，执政者的所有活动。

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。

Philosophic Approaches哲学办法

As the symbolic center of Western Christendom down to the Enlightenment, and as the fundamental concept in its understanding of nature, society, and human existence, God was the object of endless philosophical and theological speculation.作为象征性的中心，西方基督教回落到启示，并作为基本概念，在其认识自然，社会和人类生存的，是上帝的对象无休止的哲学和神学的投机活动。 During the long period in which Western culture understood itself and the world largely through the framework of Greco Roman philosophy (c. 200 - 1400), the notion of God was shaped with the help first of Platonic and then of Aristotelian categories.在漫长的时期中，西方文化的理解本身和世界主要是通过框架希腊罗马哲学（长200 -1 400） ，这一概念的神形与帮助首次柏拉图，然后亚里士多德的类别。 Because of Greek philosophy's bias toward transcendent, changeless, eternal realms of being, this religious tradition greatly emphasized the absolute nature of God: God was understood as pure act, utterly independent, changeless, nontemporal, and unrelated.由于希腊哲学的偏向超然，不变的，永恒的境界，这种宗教传统，极大地强调了绝对性的上帝：上帝被理解为纯粹的行为，完全独立的，固定不变， nontemporal ，与无关。 The active, related, personal aspects of God manifested themselves chiefly in piety and through numerous angelic and saintly representatives.积极的，有关的，个人方面的上帝凸现出来，主要是在虔诚，并通过无数天使般和圣洁的代表。

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。

Knowability of God可知上帝

Throughout history certain returning questions have been answered in different theological and philosophical terms.在整个历史上的某些回流问题已经回答了在不同的神学和哲学术语。 Perhaps the most debated question has been whether God is to be known by reason, by faith, or by experience.或许是最受争议的问题已获得上帝是否是被称为理由，由信仰，或由经验。 Each solution has had powerful and persuasive adherents.每个解决方案都已经掌握了强大的和有说服力的附和。 Those who argue that God can be known by reason offer one version or another of the classical proofs of God's existence: the cosmological proof from the existence of the world; the teleological proof from the order of the finite world; the ontological proof from the implications of the very concept of God as a perfect and necessary being; and the moral proof from the implications of moral experience.那些认为上帝可以由已知的原因提供了一个版本，这个或那个经典的证明上帝的存在：宇宙证明，由所存在的世界; teleological证明，从常规的有限世界的本体论证明，从影响这个非常神的观念，因为一个完美的和必要的情况;与道德证明的影响，道德体验。 They argue that any theology intellectually respectable enough to speak to modern, intelligent men and women must be grounded in rational philosophy.他们争辩说，任何神学智力尊敬不够发言，以现代的，智能男人和女人必须建立在理性的哲学。

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。

Reality of God现实的上帝

The secular climate of today's world has led to a reconsideration of the old issue of the reality of God, which has been denied by many humanistic liberals and by most modern Marxists.世俗的气氛，今天的世界已经发生，引发了一场复议的老问题，现实的上帝，而被剥夺了许多人性化的自由主义者和最现代的马克思主义者。 The appearance of the so called death - of - God theologies in the 1960s introduced the issue into the Jewish and the Christian religious traditions themselves where it has been the subject of considerable debate.出现了所谓的死亡-的-上帝神学在2 0世纪60年代引进的问题，到了犹太人和基督教的宗教传统本身，而一直是激烈辩论的主题。 Although most theologians have not followed the lead of the "God is dead" school, there is little question that today no theology can proceed, either by reason, faith, or experience, without raising and in some measure answering this primary query about the reality of God.虽然大多数神学家还没有跟上，带头的"上帝死了"学校，有一点问题，今天没有神学可以进行，无论是由理由，信仰，或经验，如果没有提高，并在一定程度上回答这个首要的质疑现实上帝的。 Is the notion of God, which correlates so closely with the self understanding of humankind, merely a projection of humanity's self consciousness onto an unresponding cosmos?概念是上帝的，其中关联如此紧密与自我理解人类的，不仅仅是一个投影人类的自我意识上的一个不佳的宇宙？ Many solutions have been proposed to this question, but the answer ultimately rests on faith.许多解决方案已经提出了这个问题，但答案最终落在信仰。

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 Modern Philosophy (1959); BJ Cooke, The God of Space and Time (1972); Dewart, 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） 。

God上帝

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(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： ，

  1. The a priori argument, which is the testimony afforded by reason.该先验的说法，这是证词给予的理由。
  2. The a posteriori argument, by which we proceed logically from the facts of experience to causes.在事后的说法，其中，我们合乎逻辑地从事实的经验的原因。

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）

Attributes of God属性的神

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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。

God Is an Invisible, Personal, Living, and Active Spirit上帝是一种无形的，人身，居住，并主动精神

Jesus explained to the Samaritian woman why she should worship God in spirit and in truth.耶稣解释了samaritian女子她为什么要崇拜上帝在精神上和真理。 God is spirit (John 4:24).上帝是精神（约翰4时24分） 。 The noun pneuma occurs first in the sentence for emphasis.名词pneuma先发生在句中强调。 Although some theologies consider "spirit" an attribute, grammatically in Jesus' statement it is a substantive.虽然有些神学认为， "精神"的属性，而文法，在耶稣的声明，这是一个实质性的。 In the pre-Kantian, first century world of the biblical authors, spirits were not dismissed with an a priori, skeptical assumption.在预康德，首先世纪世界的圣经作者，烈酒没有解雇一个先验的，持怀疑态度的假设。

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 。

Metaphysically, God Is Self-existent, Eternal, and Unchanging形而上学的，神是自我存在的，永恒的，天长地久

Other spirits are invisible, personal, one, living, and active.其他精神，是无形的，个人，其中，生活，并积极。 How does the divine spirit differ?如何得知是否神圣精神，有不同？ Significant differences appear in several respects, but we first focus upon the metaphysically distinctive characteristics of God.显着性差异出现在好几个方面，但我们先集中后形而上学明显的一个特征就是上帝。

First, God is self-existent第一，神是自我存在

All other spirits are created and so have a beginning.其他一切精神，是创造的，所以有一个开端。 They owe their existence to another.他们欠自己的存在到另一个地方。 God does not depend upon the world or anyone in it for his existence.上帝不取决于世界或任何人在为他的存在。 The world depends on God for its existence.世界上取决于上帝的存在。 Contrary to those theologians who say we cannot know anything about God in himself, Jesus revealed that God has life in himself (John 5:26).相反，那些神学家的人说，我们可以不知道什么神自己，耶稣透露，神生活在自己（约翰5点26分） 。 The ground of God's being is not in others, for there is nothing more ultimate than himself.地面上的神的，是不是在其他方面，有没有什么更多的最终超过自己。 God is uncaused, the one who always is (Exod. 3:14).上帝是uncaused ，谁始终是（ exod. 3时14分） 。 To ask who caused God is to ask a self-contradictory question in terms of Jesus' view of God.请问谁造成的，神是想问一个自我矛盾的问题，无论在耶稣的看法，上帝的。 Another term conveying the concept of God's self-existence is "aseity."另一个词传达神的观念的自我存在，是" aseity " 。 It comes from the Latin a, meaning from, and se, meaning oneself.它来自拉丁语，含义，色，意思是自己的努力。 God is underived, necessary, nondependent existence.上帝是underived ，必要时， nondependent存在。 Understanding that God is noncontingent helps to understand how God is unlimited by anything, or infinite, free, self-determined, and not determined by anything other than himself contrary to his own sovereign purposes.了解上帝非一致性有助于理解神是怎么的，是不受任何东西，或无限的，自由的，自我决定的，而不是取决于任何事情，除了自己违背了自己的主权的目的。

God is eternal and omnipresent (ubiquitous)上帝是永恒的和无所不在的（无所不在）

God's life is from within himself, not anything that had a beginning in the space-time world.上帝的生命是来自自己，而不是任何一个开端，在空间和时间的世界。 God has no beginning, period of growth, old age, or end.上帝没有开始，生育期，年老或结束。 The Lord is enthroned as King forever (Ps. 29:10).耶和华是enthroned作为国王永远（诗篇29:10 ） 。 This God is our God forever and forever (Ps. 48:14).这个神是我们的上帝，永远，永远（诗篇48:14 ） 。 Although God is not limited by space or time, or the succession of events in time, he created the world with space and time.虽然上帝不是有限的空间或时间，或继承事件的时候，他创造了世界同空间和时间。 God sustains the changing realm of succeeding events and is conscious of every movement in history.上帝维系着不断变化的领域，成功的事件信息，并且是有意识的每个动作的历史。 The observable, changing world is not unimportant or unreal (maya in Hinduism) to the omnipresent Lord of all.可见，不断变化的世界，是不是不重要或不真实的（玛雅在印度教） ，以铺天盖地所有的人的主。 No tribe, nation, city, family, or personal life is valueless, however brief or apparently insignificant.没有部落，一个民族，一个城市，家庭或个人生活是毫无价值，但简短或显然微不足道。 God's eternal nature is not totally other than time or totally removed from everything in time and space.上帝的永恒性是不完全以外的其他时间，或完全撤销一切时间和空间。 The space-time world is not foreign or unknown to God.空间-时间世界，是不是外来的或未知的上帝。 History is the product of God's eternally wise planning, creative purpose, providential preservation, and common grace.历史的产物，上帝的大智大觉的规划，创新的宗旨，天赐保存，并共同恩典。 God fills space and time with his presence, sustains it, and gives it purpose and value.上帝填补了空间和时间与他的存在，维系着它，并给出了它的目的和价值。 The omnipresent and ubiquitous One is Lord of time and history, not vice versa.铺天盖地，无所不在的，一个是上帝了时间和历史的，而不是相反。 God does not negate time but fulfills it.上帝不否定，但满足了。 In it his purposes are accomplished.在他的，它的目的是完成了。

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 is unchanging in nature, desire, and purpose上帝是不变的性质，欲望与目的

To say that God is immutable is not to contradict the previous truth that God is living and active.说上帝是一成不变的，是不违背先前的真理就是神，是生活和活跃。 It is to say that all the uses of divine power and vitality are consistent with his attributes such as wisdom, justice, and love.这是说，所有使用的神圣权力和活力，正符合他的属性，例如智慧，正义和爱。 God's acts are never merely arbitrary, although some may be for reasons wholly within himself rather than conditioned upon human response.神的行为从来都不是纯粹任意的，虽然有部分可能的原因完全在自己，而不是取决于人的回应。 Underlying each judgement of the wicked and each pardon of the repentant is his changeless purpose concerning sin and conversion.背后的每一个判断的恶人和每个赦免的忏悔，是他不变的宗旨有关单和成果转化。 Unlike the Stoic's concept of divine immutability, God is not indifferent to human activity and need.不同于斯多葛的概念神圣不可改变，上帝不是漠不关心，人类活动和需要。 Rather, we can always count upon God's concern for human righteousness.相反，我们总能指望当上帝的关心人类正义的。

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 ） 。

Intellectually, God Is Omniscient, Faithful, and Wise在理智上，神是无所不知，忠诚，智慧

God differs from other spirits not only in being but also in knowledge.上帝不同于其他烈酒不仅在正，而且在知识。 God's intellectual capabilities are unlimited, and God uses them fully and perfectly.上帝的能力是无限的，上帝用他们充分和完美。

God is Omniscient上帝是无所不知

God knows all things (I John 3:20).上帝才知道一切事物（约翰一默3:20 ） 。 Jesus has this attribute of deity also, for Peter says, "Lord, you know all things; you know that I love you" (John 21:17).耶稣有这种属性的神另外，对于彼得说： "主啊，你知道所有的事情，你知道我爱你" （约翰福音21时17分） 。 God knows all inward thoughts and outward acts of humanity (Ps. 139).天晓得所有外来的思想和行为向外人道（诗篇139 ） 。 Nothing in all creation is hidden from God's sight.没有在所有的创造物是隐藏妆饰。 Everything is uncovered and laid bare before the one to whom we must give account (Heb. 4:13).万事查获戳穿之前，一人，我们必须给帐号（希伯来书4时13分） 。 Isaiah distinguished the Lord of all from idols by the Lord's ability to predict the future (Isa. 44:7-8, 25-28).以赛亚书区分所有的人的主从偶像由主的能力，以预测未来（以赛亚书44:7-8 ， 25-28 ） 。 Clearly the Lord's knowledge of the future was communicable in human concepts and words.显然上帝的知识，将来是常见的，在人的概念和词句。 In the context Isaiah made predictions concerning Jerusalem, Judah, Cyrus, and the temple.在这个背景下作出以赛亚预言关于耶路撒冷，犹大，居鲁士，寺。 These concepts were inspired in the original language and are translatable in the languages of the world.这些观念，无不感到欢欣鼓舞，在原文和翻译，在世界的语言。

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。

God is Faithful and True神是信实的真实

Because God is faithful and true (Rev. 19:11), his judgements (Rev. 19:2) and his words in human language are faithful and true (Rev. 21:5; 22:6).因为上帝是忠实和真实（牧师19时11分） ，他的判决（牧师19时02分）和他的话，在人类的语言是忠实和真实（牧师21时05分; 22时06分） 。 There is no lack of fidelity in God's person, thought, or promise.大家不是没有富达在上帝的人，思想，或许诺。 God is not hypocritical and inconsistent.上帝不是虚伪和不一致的。

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。

God is not only omniscient and consistent in person and word, but also perfectly wise上帝不仅是无所不知和一贯的，在人与Word ，但也绝对明智

In addition to knowing all the relevant data on any subject, God selects ends with discernment and acts in harmony with his purposes of holy love.除了了解所有相关的数据对任何话题，上帝选择结束与鉴别力和行为在和谐与他的宗旨神圣的爱。 We may not always be able to see that events in our lives work together for a wise purpose, but we know that God chooses from among all the possible alternatives the best ends and means for achieving them.我们未必能够看到的事件在我们的生活中的工作，共同努力，建设一个明智的目的，但我们知道，上帝选择，从一切可能的替代品最好的目的和手段，为实现这些目标。 God not only chooses the right ends but also for the right reasons, the good of his creatures and thus his glory.上帝不仅是选择正确的目标，而且为正确的理由，好他的动物，因此他的荣耀。

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） 。

Ethically, God Is Holy, Righteous, and Loving在伦理上，上帝是神圣的，正义的，热爱

God is distinct from and transcendent to all his creatures, not only metaphysically and epistemologically, but also morally.上帝是有别于与超越，以他的所有动物，而不是只有形而上学和认识论，而且在道义上。 God is morally spotless in character and action, upright, pure, and untainted with evil desires, motives, thought, words, or acts.上帝是不道德的，一尘不染的性质和行动，一身正气，纯洁性和廉洁自持，与邪恶的欲望，动机，思想，言论，或行为。

God is Holy上帝是神圣的

God is holy, and as such is the source and standard of what is right.上帝是神圣的，正因为如此，是从源头上和标准什么是正确的。 God is free from all evil, loves all truth and goodness.上帝是不受一切邪恶，所有热爱真理和善良。 He values purity and detests impurity and inauthenticity.他的价值观的纯洁性和detests杂质和inauthenticity 。 God cannot approve of any evil, has no pleasure in evil (Ps. 5:4), and cannot tolerate evil (Hab. 1:13).上帝不能批准的任何邪恶，不喜悦邪恶（雅歌5时04分） ，并不能姑息邪恶（ hab. 1:13 ） 。 God abhors evil and cannot encourage sin in any way (James 1:13-14).神憎恶邪恶和不能鼓励单以任何方式（詹姆斯1:13-14 ） 。 Christians do not stand in awe of the holy as an abstraction, but of the Holy One (Isa. 40:25).基督徒不主张敬畏的圣地，作为一种抽象的，而是由圣地之一（以赛亚书40:25 ） 。 The Holy One is not merely an object of emotional fascination, but of intellectual hearing and volitional obedience.圣地之一，不仅是一个对象的情感魅力，但智力听觉和意志的服从。

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