Proselyte

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In Old Testament times, a proselyte was a foreign resident (Exod. 20:10; Deut. 5:14).在舊約時代,一個proselyte是一個外國居民( Exod. 20:10 ; Deut 。 5點14分) 。 In the New Testament, a proselyte was a person of Gentile (non-Jewish) origin who had accepted the Jewish religion, whether living in Palestine or elsewhere (Matt. 23:15; Acts 2:10; 6:5; 13:43).在新約,一個proselyte一個人的詹蒂萊(非猶太人)原籍誰接受了猶太人的宗教,不論是生活在巴勒斯坦還是在其他地方(瑪特泰23:15 ;行為2時10分, 6時05分; 13:43 ) 。

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Pro'selyte

Advanced Information 先進的信息

Proselyte is used in the LXX. Proselyte是用於LXX 。 for "stranger" (1 Chr. 22:2), ie, a comer to Palestine; a sojourner in the land (Ex. 12: 48; 20:10; 22:21), and in the New Testament for a convert to Judaism.為“陌生人” ( 1染色體。 22點02 ) ,即巴勒斯坦後起之秀,一個索杰納的土地(出12 : 48 ; 20:10 ; 22:21 ) ,並在新約的轉換猶太教。 There were such converts from early times (Isa. 56:3; Neh. 10:28; Esther 8:17).有這種轉換從早期時代(以賽亞書56:3 ;全國人文捐贈基金。 10:28 ;埃斯特8點17 ) 。 The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites (Ex. 20: 10; 23:12; 12:19, 48; Deut. 5:14; 16; 11, 14, etc.).該摩西律法提出了具體的規定就進入猶太人教堂,如沒有出生的以色列人(出20 : 10 ; 23:12 ; 12時19分, 48 ; Deut 。 5點14分; 16 ; 11日, 14日,等等) 。

The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites.該Kenites的Gibeonites的Cherethites ,並Pelethites ,從而承認特權的猶太人。 Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians.因此,我們也聽到個別proselytes誰上升到突出位置在以色列,截至Doeg的Edomite ,尤賴厄的赫梯, Araunah的Jebusite , Zelek的菊石, Ithmah和Ebedmelech埃塞俄比亞人。 In the time of Solomon there were one hundred and fifty-three thousand six hundred strangers in the land of Israel (1 Chr. 22:2; 2 Chr. 2:17, 18).在規定的時間內所羅門群島有153600陌生人在以色列土地上( 1染色體。 22時零二分, 2染色體。 2:17 , 18 ) 。

And the prophets speak of the time as coming when the strangers shall share in all the privileges of Israel (Ezek. 47:22; Isa. 2:2; 11:10; 56: 3-6; Micah 4:1).和先知發言的時間為即將到來的陌生人應分享的所有特權,以色列( Ezek. 47:22 ;伊薩。 2時02分; 11:10 ; 56 : 3-6 ;米卡4:1 ) 。 Accordingly, in New Testament times, we read of proselytes in the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7; Luke 7:5).因此,在新約時代,我們讀到的proselytes的猶太教堂, (使徒10時02分, 7個; 13時42分, 43和50 ; 17點04分, 18時○七;盧克7時05分) 。 The "religious proselytes" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate. “宗教proselytes ”這裡講的是proselytes的正氣,為區別於proselytes的大門。 The distinction between "proselytes of the gate" (Ex. 20:10) and "proselytes of righteousness" originated only with the rabbis.區分“ proselytes的門” (出20:10 )和“正義proselytes ”起源不僅與猶太教。 According to them, the "proselytes of the gate" (half proselytes) were not required to be circumcised nor to comply with the Mosaic ceremonial law.據他們說,在“ proselytes大門” ( 50 proselytes )不須割禮,也不符合法律花葉儀式。 They were bound only to conform to the so-called seven precepts of Noah, viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood, theft, and to yield obedience to the authorities.他們唯一的約束,以符合所謂的七戒律的諾亞,即。 ,避免盲目崇拜,褻瀆,流血, uncleaness ,吃的血液,盜竊,以及產量服從當局。 Besides these laws, however, they were required to abstain from work on the Sabbath, and to refrain from the use of leavened bread during the time of the Passover.除了這些法律,然而,他們必須放棄工作的安息日,並避免使用過程中,還有一些麵包的時候,逾越節。

The "proselytes of righteousness", religious of devout proselytes (Acts 13:43), were bound to all the doctrines and precepts of the Jewish economy, and were members of the synagogue in full communion.該“ proselytes的正義” ,宗教的虔誠proselytes (使徒13:43 ) ,都必定要全部理論和戒律的猶太人經濟和成員的猶太教堂完全共融。 The name "proselyte" occurs in the New Testament only in Matt.命名為“ proselyte ”發生在新約只在馬特。 23:15; Acts 2: 10; 6:5; 13:43. 23:15 ;行為2 : 10 ; 6時05分; 13:43 。 The name by which they are commonly designated is that of "devout men," or men "fearing God" or "worshipping God."的名稱,它們通常是指定的是“虔誠的男人” ,或男人“不怕神”或“崇拜上帝。 ”

(Easton Illustrated Dictionary) (伊斯頓畫報詞典)


The Baptism of Proselytes的洗禮Proselytes

advanced Information 先進的信息

(from Appendix XII From Life and Times of Jesus the Messiah (從附錄十二從生活和時代的耶穌救世主
by Alfred Edersheim, 1886)由阿爾弗雷德愛德生, 1886年)

(See vol. i. Book II. ch. xi. p. 273.) ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. (見卷。島第二冊。通道。喜。第273頁) 。只有那些誰取得的研究可以有任何想法如何大,有時令人困惑,是文學的主題猶太Proselytes和洗禮。 Our present remarks will be confined to the Baptism of Proselytes.我們目前的言論將僅限於受洗Proselytes 。

1. 1 。 Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh ('sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).一般來說,關於proselytes ( Gerim ) ,我們必須區分德國公頃, Shaar ( proselyte大門)和德國Toshabh ( '索杰納,解決以色列之間) ,並再次德國hatstsedeq ( proselyte正義)和德國habberith ( proselyte該公約) 。 The former are referred to by Josephus (Ant. xiv. 7. 2), and frequently in the New Testament, in the Authorised Version under the designation of those who 'fear God,' Acts xiii.前者所提到的約瑟夫( Ant.十四。 7 。 2 ) ,並經常在新約,在授權下的版本指定的那些誰是恐懼上帝, '行為十三。 16, 26; are 'religious,' Acts xiii. 16日, 26日;是'宗教'行為十三。 43; 'devout,' Acts xiii. 43 ; '虔誠的'行為十三。 50; xvii. 50 ;十七。 4, 17; 'worship God,' Acts xvi. 4 , 17 '崇拜上帝, '行為十六。 14; xviii.第14條;十八。 7. 7 。

Whether the expression 'devout' and 'feared God' in Acts x.無論是表達'虔誠的'和'害怕上帝的行為十 2, 7 refers to proselytes of the gates is doubtful. 2日, 7日是指proselytes的大門是令人懷疑的。 As the 'proselytes of the gate' only professed their faith in the God of Israel, and merely bound themselves to the observance of theso-called seven Noachic commandments (on which in another place), the question of 'baptism' need not be discussed in connection with them, since they did not even undergo circumcision.正如' proselytes大門的唯一宣稱他們的信仰中的上帝,以色列,只是約束自己遵守theso所謂的七Noachic誡命(這在另一個地方) ,問題的'洗禮'沒有必要加以討論在與他們聯繫,因為他們甚至沒有接受割禮。

2. 2 。 It was otherwise with 'the proselytes of righteousness,' who became 'children of the covenant,' 'perfect Israelites,' Israelites in every respect, both as regarded duties and privileges.這是其他同'的proselytes的正氣, '誰是'兒童的公約' , '完美的猶太人,猶太人在各個方面,既作為視為職責和權限。 All writers are agreed that three things were required for the admission of such proselytes: Circumcision (Milah), Baptism (Tebhilah), and a Sacrifice (Qorban, in the case of women: baptism and sacrifice), the latter consisting of a burnt-offering of a heifer, or of a pair of turtle doves or of young doves (Maimonides, Hilkh. Iss. Biah xiii. 5).所有作者同意,三件事需要有接納這種proselytes :包皮環切( Milah ) ,洗禮( Tebhilah ) ,以及祭祀( Qorban ,如婦女:洗禮和犧牲) ,後者包括一個被燒毀的提供一個國際小母牛項目組織,或一對鴿子或海龜的青年鴿(邁蒙尼德, Hilkh 。國際空間站。 Biah十三。 5 ) 。

After the destruction of the Sanctuary were restored.經過破壞保護區得到恢復。 On this and the ordinances about circumcision it is not necessary to enter further.在此法令和有關割禮,沒有必要再進入。 That baptism was absolutely necessary to make a proselyte is so frequently stated as not to be disputed (See Maimonides, us; the tractate Massekheth Gerim in Kirchheim's Septem Libri Talm. Parvi, pp. 38-44 [which, however, adds little to our knowledge]; Targum on Ex. xii. 44; Ber. 47 b; Kerith. 9 a; Jer. Yebam. p. 8d; Yebam. 45 b, 46 a and b, 48 b, 76 a; Ab. Sar. 57a, 59 a, and other passages).這洗禮是絕對必要作出如此proselyte經常說,不要爭議(見邁蒙尼德,我們的論文Massekheth Gerim在基希海姆的七利布里Talm 。 Parvi ,頁。 38-44 [ ,但增加了我們的小知識] ;根對惠。十二。 44 ;蘇貝等。 47 B組; Kerith 。 9 ;哲。 Yebam 。山口8d ; Yebam 。 45 b , 46 a和b , 48 b , 76 ;抗體。特區。套, 59 ,和其他段落) 。

There was, indeed a difference between Rabbis Joshua and Eliezer, the former maintaining that baptism alone without circumcision, the latter that circumcision alone without baptism, sufficed to make a proselyte, but the sages decided in favour of the necessity of both rites (Yebam. 46 a and b).有的確是有區別的拉比約書亞和埃利澤,前者堅持認為沒有單獨的洗禮割禮,而後者僅僅是割禮沒有洗禮,足以作出proselyte ,但先賢決定贊成的必要性,既儀式( Yebam. 46 A和B ) 。 The baptism was to be performed in the presence of three witnesses, ordinarily Sanhedrists (Yebam. 47 b), but in case of necessity others might act.洗禮是要履行,在場的三名證人,通常Sanhedrists ( Yebam. 47 b )項,但在必要時其他人可能採取行動。 The person to be baptized, having cut his hair and nails, undressed completely, made fresh profession of his faith before what were 'the fathers of the baptism' (our Godfathers, Kethub. 11 a; Erub. 15 a), and then immersed completely, so that every part of the body was touched by the water.此人是受洗後,將自己的頭髮和指甲,完全脫去衣服,作出了新的職業之前,他的信仰是什麼'的父親的洗禮' (我們的教父, Kethub 。 11 ; Erub 。 15 ) ,然後浸泡完全,因此,每一個部分屍體被感動了水中。 The rite would, of course, be accompanied by exhortations and benedictions (Maimonides, Hilkh. Milah iii. 4; Hilkh. Iss. Biah xiv. 6).在儀式當然,輔之以規勸和benedictions (邁蒙尼德, Hilkh 。 Milah三。 4 ; Hilkh 。國際空間站。 Biah十四。 6 ) 。

Baptism was not to be administered at night, nor on a Sabbath or feast-day (Yebam. 46 b).洗禮是不能在夜間管理,也不在安息日或節日天( Yebam. 46 b )項。 Women were attended by those of their own sex, the Rabbis standing at the door outside.婦女參加了那些他們自己的性別,拉比站在門口外面。 Yet unborn children of proselytes did not require to be baptized, because they were born 'in holiness' (Yebam. 78 a).尚未出生的孩子proselytes並不需要將受洗,因為他們出生'在聖潔' ( Yebam. 78 ) 。 In regard to the little children of proselytes opinions differed.關於小孩子的proselytes意見不一。 A person under age was indeed received, but not regarded as properly an Isaelite till he had attained majority.一個人未滿確實收到,但不被視為適當的Isaelite直到他達到了多數。 Secret baptism, or where only the mother brought a child, was not acknowledged.秘密的洗禮,或只有媽媽帶著一個孩子,不承認。 In general, the statements of a proselyte about his baptism required attestation by witnesses.一般來說,報表的proselyte對他的洗禮需要證明的證人。 But the children of a Jewess or of a proselyte were regarded as Jews, even if the baptism of the father was doubtful.但是,兒童的Jewess或proselyte被視為猶太人,即使洗禮的父親是值得懷疑的。

It was indeed a great thing when, in the words of Maimonides, a stronger sought shelter under the wings of the Shekhinah, and the change of condition which he underwent was regarded as complete.這確實是一個了不起的事情時的話來說,邁蒙尼德,一個更強有力的尋求庇護的翅膀下的Shekhinah和條件的變化,他經歷被視為完成。 The waters of baptism were to him in very truth, though in a far different from the Christian sense, the 'bath of regeneration' (Titus iii. 5).水域的洗禮是他在非常真實,但在一個完全不同的基督教意義上說, '浴再生' (泰特斯三。 5 ) 。 As he stepped out of these waters he was considered as 'born anew', in the language of the Rabbis, as if he were 'a little child just born' (Yeb. 22 a; 48 b, as 'a child of one day' (Mass. Ger. c. ii.). But this new birth was not 'a birth from above' in the sense of moral or spiritual renovation, but only as implying a new relationship to God, to Israel, and to his own past, present, and future.當他走出這些水域,他被視為'新出生的,在語言的拉比,因為如果他是'孩子剛剛出生的' ( Yeb. 22 ; 48 b ,作為'一個孩子的一天' (馬薩諸塞州浦江。角二) 。 。但是,這個新誕生不是'出生從上面'的意義道德或精神上的翻修,但只意味著一種新的關係上帝,以色列,和他自己的過去,現在和未來。

It was expressly enjoined that all the difficulties of his new citizenship should first be set before him, and if, after that, he took upon himself the yoke of the law, he should be told how all those sorrows and persecutions were intended to convey a greater blessing, and all those commandments to rebound to greater merit.這是明文禁止,所有的困難,他的新身份,首先應建立在他面前,如果,之後,他對自己的枷鎖的法律,他應如何告訴所有那些痛苦和迫害的目的是要傳達一個更大的祝福,所有這些戒律反彈更大的價值。 More especially was he to regard himself as a new man in reference to his past.尤其是他把自己作為一個新的男子在談到他的過去。 Country, home, habits, friends, and relation were all changed.國家,家庭,習慣,朋友和關係都發生變化。 The past, with all that had belonged to it, was past, and he was a new, man the old, with its defilements, was buried in the waters of baptism.過去,所有的屬於它,是過去,他是一個新的,舊的人,其污穢,被安葬在水域的洗禮。 This was carried out with such pitiless logic as not only to determine such questions as those of inheritance, but that it was declared that, except, for the sake of not bringing proselytism into contempt, as proselyte might have wedded his own mother or sister (comp. Yeb. 22 a; Sanh. 58 b).這是進行這種無情的邏輯不僅要確定等問題的繼承者,但它宣布,除了,為了不使改到蔑視,因為proselyte可能堅持自己的母親或姐妹(補償。 Yeb 。 22 ; Sanh 。 58 b )項。

It is a curious circumstances that marriage with a female proselyte was apparently very popular (Horay. 13 a, line 5 from bottom; see also Shem. R. 27), and the Talmud names at least three celebrated doctors who were the offspring of such unions (comp. Derenbourg, Hist. de la Palest., p. 223, note 2).這是一個奇怪的情況下,婚姻與女性proselyte顯然是非常受歡迎( Horay. 13 , 5號線從底部;又見閃。河27 ) ,以及塔木德的名字至少有三個著名的醫生誰是這些後代工會( comp. Derenbourg ,組織胺。德拉魯阿Palest 。 ,第223頁,注2 ) 。 The praises of proselytism are also sung in Vayy.歌頌宗教信仰也唱Vayy 。 R. 1.河1 。

If anything could have further enhanced the value of such proselytism, it would have been its supposed antiquity. Tradition traced it up to Abraham and Sarah, and the expression (Gen. xii. 5) 'the souls that they had gotten' was explained as referring to their proselytes, since 'every one that makes a proselyte is as if he made (created) him' (Ber. R. 39, comp also the Targums Pseudo-Jon. and Jerus. and Midr. on Cant. i. 3).如果什麼事情都可能進一步提高的價值,宗教信仰等,本來它的假定古物。傳統追溯到它亞伯拉罕和莎拉,並表達(創十二。 5 ) '的靈魂,它們已變得'被解釋為提到其proselytes ,因為,每一個使proselyte好像是他(創建)他( Ber.河39條,還比較Targums偽喬恩。與Jerus 。與Midr 。對公會。島3 ) 。 The Talmud, differing in this from the Targumim, finds in Exod.該塔木德,在這不同的Targumim ,發現Exod 。 ii.二。 5 a reference to the baptism of Pharaoh's daughter (Sotah 12 b, line 3; Megill. 13 a, line 11). 5提及的洗禮法老的女兒( Sotah 12個b , 3號線;梅吉爾。 13 ,線路11條) 。

In Shem.在閃。 R. 27 Jethro is proved to have been a convert, from the circumstances that his original name had been Jether (Exod. iv. 18), an additional letter (Jethro).河27 Jethro證明了轉換,從這種情況下,他原來的名字已經Jether ( Exod.四。 18 ) ,額外的信( Jethro ) 。 as in the case of Abraham, having been added to his name when became a proselyte (comp. also Zebhach. 116 a and Targum Ps.-Jon. on Exod. xviii. 6, 27, Numb. xxiv. 21. To pass over other instances, we are pointed to Ruth (Targum on Ruth i. 10, 15). and to Nebuzaradan, who is also described as a proselyte (Sanh. 96 b, line 19 form the bottom). But is is said that in the days of David and Solomon proselytes were not admitted by the Sanhedrin because their motives were suspected (Yeb. 76 a), or that at least they were closely, watched.如亞伯拉罕,被添加到自己的名字時,成為proselyte ( comp.也Zebhach 。 116 a和根詩篇,喬恩。對Exod 。十八。 6日, 27歲,麻木了。 24 。 21 。要超越其他情況下,我們指出,露絲(根島的露絲10年, 15年) 。並Nebuzaradan ,誰也稱為proselyte ( Sanh. 96 b , 19日線形成底部) 。但這是說,在天的大衛和所羅門proselytes不承認的公會,因為他們的動機被懷疑( Yeb. 76 ) ,或至少他們密切關注。

But although the baptism of proselytes seems thus far beyond doubt, Christian theologians have discussed the question, whether the rite was practised at the time of Christ, or only introduced after the destruction of the Temple and its Services, to take the place of the Sacrifice previously offered.但是,儘管洗禮的proselytes迄今似乎毫無疑問,基督教神學討論過這個問題,是否實行儀式的時候基督,或只介紹後銷毀寺和其服務,以取代祭祀以前提出。 The controversy, which owed its origin chiefly to dogmatic prejudices on the part of Lutherans, Calvinists, and Baptist, has since been continued on historical or quasi-historical grounds.爭議,其中拖欠其來源主要是教條式的偏見的一部分路德教,加爾文教派,並浸信會,一直持續在歷史或準歷史的理由。 The silence of Josephus and Philo can scarcely be quoted in favour of the later origin of the rite.沉默的約瑟夫和斐羅簡直是引用了贊成票,後來起源的儀式。 On the other hand, it may be urged that, as Baptism did not take the place of sacrifices in any other instance, it would be difficult account for the origin of such a rite in connection with the admission of proselytes.另一方面,它可能會敦促,作為洗禮並沒有取代犧牲,任何其他例如,將難以帳戶的起源這樣一個禮儀方面的接納proselytes 。

Again, if a Jew who had become Levitically defiled, required immersion, it is difficult to suppose that a heathen would have been admitted to all the services of the Sanctuary without a similar purification.同樣,如果一個猶太人誰已成為Levitically污損,需要浸泡,很難設想,一個異教徒將被接納為所有的服務區沒有類似的淨化。 But we have also positive testimony (which the objections of Winer, Keil, and Leyrer, in my opinion do not invalidate), that the baptism of proselytes existed in the time of Hillel and Shammai.但是,我們也積極的證詞(其中反對納, Keil公司,並Leyrer ,我認為不失效) ,該proselytes洗禮中存在的時間希勒爾和Shammai 。 For, whereas the school of Shammai is said to have allowed a proselyte who was circumcised on the eve of the Passover, to partake after baptism of the Passover, [1 The case supposed by the school of Shammai would, however, have been impossible, since, according to Rabbinic directions, a certain time must have elapsed between circumcision and baptism.] the school of Hillel forbade it.為,而學校的Shammai據說已允許proselyte誰是割禮的前夕,逾越節,參與洗禮後的逾越節, [ 1案件理應由學校的Shammai但是,已經不可能,因為根據拉比的方向,在一定時間必須相隔割禮和洗禮。 ]學校的希勒爾禁止它。

This controversy must be regarded as providing that at that time (previous to Christ) the baptism of proselytes was customary [2 The following notice from Josephus (Ant. xviii. 5. 2) is not only interesting in itself, but for the view which it presents of baptism.這爭議必須被視為提供,當時(前基督)的洗禮proselytes習慣[ 2以下通知,約瑟夫( Ant.十八。 5 。 2 )不僅是有趣的本身,而是認為這它提出的洗禮。 It shows what views rationalising Jews took of the work of the Baptist, and how little such were able to enter into the real meaning of his baptism.這表明什麼意見,理順了猶太人的工作,浸信會,以及如何等沒有能夠進入真正的意義,他的洗禮。 'But to some of the Jews it appeared, that the destruction of Herod's army came from God, and, indeed, as a righteous punishment on account of what had been done to John, who was surnamed the Baptist.但是一些猶太人看來,該銷毀的希律王的軍隊來自上帝,的確,作為一個正義的懲罰到已經完成的工作,以約翰,誰是姓浸會。 for Herod ordered him to be killed, a good man, and who commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism.希律王下令為他被殺害,一個好人,誰指揮的猶太人行使美德,都以正義對彼此和對上帝的虔誠,所以來的洗禮。

For that the baptizing would be acceptable to Him, if they made use of it, not for the putting away (remission) of some sins, but for the purification of the body, after that the soul had been previously cleansed by righteousness.對於的洗禮是可以接受他,如果他們使用了它,而不是推桿以外(緩解)的一些罪過,但對淨化身體,之後的靈魂先前已經清洗的正氣。 And when others had come in crowds, for they were exceedingly moved by hearing these words, Herod, fearing lest such influence of his over the people might lead to some rebellion, for they seemed ready to do any thing by his council, deemed it best, before anything new should happen through him, to put him to death, rather than that, when a change should arise in affairs, he might have to repent,' &c.當別人已經在人群中,因為它們是非常感動,聽這些話,希律王,擔心等,以免影響他的人可能會導致一些叛亂,他們似乎準備做任何事情,他理事會,認為最好的之前,任何新的東西應該發生通過他,使他死刑,而不是說,當一個改變應該出現的事務,他可能會後悔, ' &角 On the credibility of this testimony see the Article on Josephus, in Smith's Dictionary of Christian Biography,' vol.論信譽的這一證詞看到文章的約瑟夫,在史密斯的詞典基督教傳記,第二卷。 iii.三。 pp.頁。 441-460 (see especially pp. 458, 159).] (Pes. viii. 8, Eduy. v. 2). 441-460 (尤其見頁。 458 , 159 ) 。 ] ( Pes.八。 8 Eduy 。訴2 ) 。


Author Edersheim refers to MANY reference sources in his works.作者愛德生提到許多參考資料在他的作品。 As a Bibliography resource, we have created a separate Edersheim References list. All of his bracketed references indicate the page numbers in the works referenced.作為一個書目資源,我們創建了一個單獨的愛德生參考清單。所有提到他的括號內顯示頁碼的作品中引用。


Proselyte

Catholic Information 天主教新聞

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

The English term "proselyte" occurs only in the New Testament where it signifies a convert to the Jewish religion (Matthew 23:15; Acts 2:11; 6:5; etc.), though the same Greek word is commonly used in the Septuagint to designate a foreign sojourner in Palestine.英文術語“ proselyte ”只發生在新約在它標誌著皈依猶太宗教(馬太23:15 ;行為2時11 ; 6時05分;等) ,但同希臘詞是常用的七十指定一名外國索杰納在巴勒斯坦。 Thus the term seems to have passed from an original local and chiefly political sense, in which it was used as early as 300 BC, to a technical and religious meaning in the Judaism of the New Testament epoch. Besides the proselytes in the strict sense who underwent the rite of circumcision and conformed to the precepts of the Jewish Law, there was another class often referred to in the Acts as "fearers of God" (Acts 10:2, 22; 13:16, 26), "worshippers of God" (Acts 16:14), "servers of God" (Acts 13:43; 17:4, 17). These were sympathetic adherents attracted by the Monotheism and higher ideals of the Jewish religion.因此,短期似乎已經過去了從原來的地方和主要政治意義,它被用來作為早在公元前300個,在技術和宗教含義的猶太教新約時代。 proselytes除了嚴格意義上的誰經歷了割禮儀式,並符合戒律的猶太人法,但另一個階級經常提到的行為是“ fearers上帝” (使徒10點02分, 22 ; 13點16分, 26歲) , “上帝的信徒“ (使徒16:14 ) , ”上帝的服務器“ (使徒13:43 ; 17時04分, 17 ) 。同情這些都是吸引信徒的一神教和更高的理想的猶太宗教。 St. Paul addressed himself especially to them in his missionary journeys, and from them he formed the beginning of many of his Churches.聖保祿給自己尤其是對他們在他的傳教行程,並從他們形成了他開始了他的許多基督教協進會。

Publication information Written by James F. Driscoll.出版信息撰稿:詹姆斯F德里斯科爾。 Transcribed by Sean Hyland. The Catholic Encyclopedia, Volume XII.轉錄的肖恩海侖。天主教百科全書,卷十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, June 1, 1911. Nihil Obstat , 11年6月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利樞機主教,大主教紐約


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