Monotheism and the OT一神教和催產素

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The book of Genesis begins by assuming that there is only one true God, and that assumption is maintained throughout the OT.這本書的成因首先假定只有一個真正的上帝,這種假設是保持整個加時賽。 Against materialism, which teaches that matter is everything and eternal, Gen.反對唯物主義,這教導我們,一切問題和永恆的,將軍 1 teaches that matter had a beginning and that God created it and is therefore above it.一教授認為此事已是一個開端,上帝創造它,因此它上面。 Against pantheism, which teaches that God is (or gods are) in everything, Gen. 1 teaches that God is above everything and separate from it.對泛神論,其中教授,上帝(或神)的一切,將軍一日教導我們,上帝是高於一切,並獨立於它。 Against dualism, which posits a continuing struggle between two gods or principles (one evil and the other good), Gen. 1 posits one benevolent God who declares each of his creative works to be "good" and summarizes the week of creation by proclaiming it "very good" (Gen. 1:31).反對二元論,它假定一個持續兩個之間的鬥爭神或原則(一邪惡的和其他的好) ,將軍一假定一個仁慈的上帝誰宣布他的每一個創作是“好的”和總結了一周的創造宣布它“非常好” (創1時31分) 。

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But other alternatives, commonly held by ancient Near Eastern religion in general, influenced the spiritual struggles of the Hebrew people from the patriarchal period and onward.但是,其他替代辦法,共同舉辦的古代近東的宗教一般,影響了精神文明的鬥爭希伯來人民的宗法期間及以後。 Polytheism characterized Abraham's ancestors (Josh. 24:2), kinsmen (Gen. 31:19), and descendants (Gen.35:2).多神教的特點亞伯拉罕的祖先( Josh. 24:2 ) ,麵團(創31:19 ) ,及其後代( Gen.35 : 2 ) 。 Although all three biblically derived monotheistic religions claim Abraham as their founder, Abraham's monotheism was perhaps more practical than theoretical. God monopolized his allegiance to the extent that Abraham had neither room nor time for competing deities, but nowhere in Genesis does he clearly deny their existence.雖然所有這三個聖經衍生一神教索賠亞伯拉罕作為其創始人,亞伯拉罕的一神教也許是更實際的不是理論。上帝壟斷效忠的程度亞伯拉罕房間既沒有時間也沒有競爭的神明,但沒有在成因,他明確否認它們的存在。

By contrast, Moses defined the nature of God in a clearly monotheistic fashion (Deut. 4:35,39; 32:39).相比之下,摩西的性質界定上帝在其報告中明確一神教時裝(申命記4:35,39 ; 32:39 ) 。 The first of the Ten Commandments, "You shall have no other gods before / besides me" (Exod. 20:3; Deut. 5:7), insists that Israel is to have only one object of faith and worship.第十誡: “你不應有任何其他神前/外箱” ( Exod.二十點03分; Deut 。 5時07分) ,堅持認為以色列是只有一個對象的信仰和崇拜。 Elijah on Mount Carmel likewise demanded that the people choose either the Lord or another god (see also Josh. 24:15), because it was both unseemly and unwise to continue to "waver between two opinions" (I Kings 18:21).以利亞在迦密山同樣要求,人民選擇主或其他神(又見喬希。 24:15 ) ,因為這是既不適宜的,也是不明智的,繼續“動搖兩國之間的意見” (我國王18:21 ) 。

The writing prophets of the eighth century BC and afterward strengthened monotheistic doctrine by constantly reminding Israel of the vast gulf that separated the Lord from pagan idols and the so called gods that they represented (Hos. 4:12; Isa. 2:8, 20; 17:8; 31:7; Jer. 10:5,10).寫作先知公元前八世紀和以後加強一神教理論,不斷提醒以色列的巨大鴻溝主從異教徒的偶像和所謂的神,他們代表( Hos. 4點12分;伊薩。 2點08分, 20 ;十七時08分; 31:7 ;哲。 10:5,10 ) 。 After Jerusalem was destroyed in 586 BC the people of Judah forsook idolatry once and for all.在耶路撒冷被摧毀在公元前586人民猶太放棄偶像崇拜一勞永逸的。 The excessive polytheism of Babylon was revolting to the exiles and helped to make the Jews a truly monotheistic people.過度巴比倫多神教是令人作嘔的流亡者和幫助,使猶太人的一個真正的神人。 Judaism today shares with Christianity a firm belief in the Lord's affirmation as mediated through Isaiah: "There is no God apart from me" (Isa. 45:21).今日股價猶太教與基督教的堅定信仰上帝肯定是通過以賽亞書介: “世上沒有真主除了我” (以賽亞書45:21 ) 。

(Elwell Evangelical Dictionary) (規矩福音字典)


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