God上帝

General Information 一般資料

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，這在過去2000年來一直佔主導地位的是猶太教和基督教的傳統文化中，上帝一詞，一般是指一個最高聖地，神聖的統一，最終現實和終極的善。 God, so conceived, is believed to have created the entire universe, to rule over it, and to bring it to its fulfillment.上帝，而構思中，被認為是創造了整個宇宙，統治它，並把它送到它的圓滿。

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.在舊約中，上帝被稱為yhwh ，突出雅威多數學者;準確發音的名稱是失去了，因為它是罕見的闡述。 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.在取而代之的是閱讀adonai （ "上帝" ） 。 書面相結合的耶和華yhwh與元音adonai傳統，使作為耶和華在英文聖經，雖然意思yhwh有爭議時，它常常翻譯為"他是誰" ，並可能指定yhwh作為造物主。 In Islam, Allah stands for a similar notion.在伊斯蘭教的真主站在一個類似的概念。

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，作為一個正常運作的一句話，上帝在初審是指中央和唯一的目的，宗教的承諾-等，以該中心的禮拜，祈禱，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，上帝一直是反對宗教和哲學思考，最高人民法院對象的神學和大多數形式的投機性形而上學。

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God is a puzzling and elusive notion, by no means easy to define.上帝是一個令人困惑和難以捉摸的概念，絕非容易界定。 As the supreme being, the creator and ruler of all, God transcends all creaturely limits, distinctions, and characteristics.作為最高福祉，創造者和統治者的一切，上帝是超越一切creaturely界限，區別和特點。 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?如果事情是可定義只有其區別其他事物，其極限，其獨特之處，怎麼可能來確定來源的所有東西，這是不有限的，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.上帝是在既沒有時間也沒有空間;他/她/它超越一切物質和原因;既不依賴，也不影響到其他事情。 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，不能把他的發言純粹是一個被其他的人，恐怕會被看作是一種純粹的動物，因此沒有神。 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.基於這些原因，神的觀念，必然傾向，即超越的絕對太大的投機哲學：人性，無關的，獨立的，變動-少，永恆。 In some theologies, the concept moves into even more distant realms of abstraction.在一些神學，這種概念進入更為遙遠境界的抽象。 God can only be described negatively, as the negation of all that is experienced here and now, for example, as nontemporal, nonphysical, and unchanging.上帝只能說是負面的，因為否定了一切，是經歷了現在在這裡，舉例說，由於nontemporal ， nonphysical ，天長地久。

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.在猶太教和基督教信仰，不過，上帝也是在某種程度上個人的，正義的，或者道德，關心人，他們的生命，因此有密切的關係，並積極與世界及歷史過程。 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.反射問題，在這神的觀念，主題辯論，在整個西方歷史上，因此，具有雙重來源：上帝，不管他可能是有別於一般的東西，可以說，概念的上帝包括某些辯證的緊張局勢或悖論（絕對-相對的，人性-個人，永生-顳葉，固定不變-轉換）表示，藐視普通的權力講話的定義。 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.在接近神聖的，宗教或哲學的，其中第一，大家都遇到神秘，就這樣，特殊形式或規則的講話-一個特點，為古老宗教本身。

Variations in the Concept of God變異，在神的觀念

Ideas of god vary widely from religion to religion and from culture to culture.意念神的差別甚大，從宗教到宗教和從文化到文化。

Many Gods許多神

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.在這些文化受孕的人的生命完全支持和威脅（因而服從）的陌生和無法控制的自然和社會的權力，所有權力和力量-在動物中，圖騰，河流，樹木，山，國王和皇后區，部落，祖先，神聖的男人和女人-全面參與和表現神聖的權力。 Here the divine is undifferentiated; it is universally present in important objects and persons.在這裡，神聖的，是未分化的，它是普遍，目前在重要的物體和人。

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，作為獨特的和有區別的，從自然和社會的力量，並認識到角色的個人權力，在政治上，這些不同的自然和文化力量是人格化或其象徵神和女神的人的控制，通過工作，體現了在這些權力。 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.舉例來說，頃是希臘的神打雷和戰爭;愛，女神的愛與美;阿波羅，神輕和秩序。 The worship of many gods, known as Polytheism, characterized the religions of most of the ancient world.崇拜許多神，稱為多神教，其特點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.在任何情況下，感受到了團結，以便在現實中，伴隨著由驅動走向統一的，這些文字的力量，對一神論。

Impersonal World Order客觀世界秩序

In many advanced civilizations, the divine appears, not as a person, but as order or harmony; it is thus impersonal, universal, and omnipresent.在許多先進的文明，神聖出現，而不是作為一個人，但由於秩序或和諧;因此，它是客觀的，普遍的，無所不在的。 Clear examples of this view are the Tao of Taoism and the notion of the Logos in Stoicism.明顯的例子，這種看法是陶的道教思想與觀念的標識在生活儉樸。 Both are ultimately an impersonal and unifying principle of the world.無論最終是一個客觀的和統一的原則，對世界的看法。 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.其他形式的這一觀點似乎在聖歌，以因陀羅在印度教在崇拜的阿胡拉，馬自達，神輕，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.對於上述各宗教，有一個二元的原則是：一種非人格的秩序，和諧，或輕代表著神聖的，但無序，混亂，或無論是代表，其餘的現實。 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.在現代哲學和神學，過程中的思想阿爾弗雷德北白石還強調，作為神的命令，對另一種相反的原則，從實際出發，創造性。

Undifferentiated Unity未分化團結

Some religions conceive of the divine as the undifferentiated unity of all, a unity in and beyond all manifestations, powers, and persons.一些宗教受孕的神聖作為無差別的統一，一個統一，並在以後的所有表現形式，權力，和個人。 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.最終成為不僅是整個現實，它的統一和地面，但它的確是那麼遠遠超出了有限的現實，它成為相對不知所云和相對虛幻的。 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.在這種情況下，當然是神聖的，是徹底地超越了普通的講話，甚至超出了積極的類比，為語言處理與確定性和有限的。 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.最清晰的表達，這超越一切幸福和都以為是發現了大乘佛教，其中描述的終極原則，在消極的斷言和名稱，它從無到有，或無效。

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.在這種觀念的神聖起源的宗教類的權力，任何人，並命令是無限超越作為特徵基本上與有限性，因此，對立的神明。 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.相應地，宗教習俗的打坐和宗教界的希望最終版本也超越關係的性質，部落，社會，歷史過程中，乃至所有的宗教實踐和符號。 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.這種宗教把西方的概念神，其含義是個人的福祉和其著重於生活中的自我，在這個世界上，作為一個極不恰當的，甚至侮辱的方式把自己的終極原則。

Paradoxes of the Biblical Concept弔詭的聖經觀

The paradoxes or dialectical tensions characteristic of the Western understanding of God are derived from the Bible.悖論或辯證緊張的特點，西部的了解，上帝是來自聖經。 In the Old Testament, God transcends all the limited and special forces and powers of the human experience.在舊約中，上帝是超越一切限制和特種部隊和權力的人的經驗。 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，他的中心特徵，或模式的自我表現，是他的關心和關係，向歷史負責。 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.雖然他表現他的權力性質，但主場館，為神聖的活動是序列的歷史事件涉及到要求，建立，並保護他的子民。 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.在這個活動中，此外，上帝揭示了自己的道德或正義，從源頭上的道德律，並迅速作出懲處，甚至他的選擇是對那些無視這一規律。 He is, however, also a God of mercy, patience, faithfulness, and Grace.但是，他又是上帝的慈悲，忍耐，誠實，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.這上帝的歷史，公約，判決書，並許諾贖回，假設為，而且往往明確確認，執政者的所有活動。

These aspects of the notion of God reappear, with some modification, in the New Testament.這些方面的觀念的上帝，又何來作一些改動，在新的遺書。 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.有一個上帝，也關心歷史，判斷和贖回，但他的中央體現的是耶穌基督，並通過上帝的意志，為人類揭示了，他的判斷是眾所周知的，他的權力，以挽救正在實施。 The New Testament writers generally use the word God to designate the God of the Old Testament.新約聖經的作家普遍使用這個詞神來劃定上帝的舊約。 Christ is understood as the fulfillment of the Messianic promise and as the Son, or Logos.基督是理解為履行該救世主的承諾，作為兒子，或徽標。 His relation to God the Father and the Holy Spirit led to the development of the Christian doctrine of the Trinity.他與聖父和聖靈導致發展的基督教教義的三位一體。 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.無論猶太教和基督教神學，因此表現出的辯證關係緊張上帝的超越性和歷史的創造者和統治者，以及他個人的，有道德的參與在歷史上為人類的生活。

Philosophic Approaches哲學辦法

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.作為象徵性的中心，西方基督教回落到啟示，並作為基本概念，在其認識自然，社會和人類生存的，是上帝的對象無休止的哲學和神學的投機活動。 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.在漫長的時期中，西方文化的理解本身和世界主要是通過框架希臘羅馬哲學（長200 -1 400） ，這一概念的神形與幫助首次柏拉圖，然後亞里士多德的類別。 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.由於希臘哲學的偏向超然，不變的，永恆的境界，這種宗教傳統，極大地強調了絕對性的上帝：上帝被理解為純粹的行為，完全獨立的，固定不變， nontemporal ，與無關。 The active, related, personal aspects of God manifested themselves chiefly in piety and through numerous angelic and saintly representatives.積極的，有關的，個人方面的上帝凸現出來，主要是在虔誠，並通過無數天使般和聖潔的代表。

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，其中強調的首要經文，個人，有目的，積極的一面，聖經神再次取得了突出的，與哲學方面減退：上帝的判決和他的憐憫人類被認為是他的中心屬性。 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.超越和永恆方面的個人上帝有人表示，在永恆之謎，並changelessness他的所有決定，特別是選舉和天賜會，而不是在神秘與changelessness的神聖。

The subsequent divergence of modern thought from Greco Roman traditions led to the introduction of new philosophical options emphasizing change, process, and relatedness.隨後的分歧，現代思想，從希臘羅馬的傳統，導致採用新的哲學期權強調變化，過程和相關性。 They give expression to a new dynamic and immanent interpretation of God and can be found in systems such as Process Philosophy.他們體現了新的動力和內在的詮釋上帝才能找到系統，如過程哲學。 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.雖然承認和肯定，在一定意義上神的絕對性，永恆，抗毀，許多現代神學家強調，他參加在時間的推移，積極關聯的事件，並作出相應的changeableness ;他們爭辯說，這種看法是接近聖經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.在整個歷史上的某些回流問題已經回答了在不同的神學和哲學術語。 Perhaps the most debated question has been whether God is to be known by reason, by faith, or by experience.或許是最受爭議的問題已獲得上帝是否是被稱為理由，由信仰，或由經驗。 Each solution has had powerful and persuasive adherents.每個解決方案都已經掌握了強大的和有說服力的附和。 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.那些認為上帝可以由已知的原因提供了一個版本，這個或那個經典的證明上帝的存在：宇宙證明，由所存在的世界; teleological證明，從常規的有限世界的本體論證明，從影響這個非常神的觀念，因為一個完美的和必要的情況;與道德證明的影響，道德體驗。 They argue that any theology intellectually respectable enough to speak to modern, intelligent men and women must be grounded in rational philosophy.他們爭辯說，任何神學智力尊敬不夠發言，以現代的，智能男人和女人必須建立在理性的哲學。

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稱為只有信仰往往被懷疑這樣的哲學論證，並具備了，或許更超然的形象上帝。 For them, the God of rational theology, proved and tailored by thinking processes, is merely the creature of humanity's own wayward wisdom.對於他們來說，上帝的理性神學，事實證明，並適合由思維過程，只是造物的人類自己的任性的智慧。 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.天主自己的發言必須以全人類的，如果他是被稱為正確的，甚至在所有的，因此信念，作為回應神的啟示，是唯一的道路，以一個真實的認識神。 Finally, there are those who assert that God can be known neither by reason nor by faith but only by direct experience.最後，有一些人斷言，上帝可以被稱為沒有理由也沒有信仰，但只有通過直接經驗。

Reality of God現實的上帝

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.世俗的氣氛，今天的世界已經發生，引發了一場复議的老問題，現實的上帝，而被剝奪了許多人性化的自由主義者和最現代的馬克思主義者。 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.出現了所謂的死亡-的-上帝神學在2 0世紀60年代引進的問題，到了猶太人和基督教的宗教傳統本身，而一直是激烈辯論的主題。 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.雖然大多數神學家還沒有跟上，帶頭的"上帝死了"學校，有一點問題，今天沒有神學可以進行，無論是由理由，信仰，或經驗，如果沒有提高，並在一定程度上回答這個首要的質疑現實上帝的。 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，其中關聯如此緊密與自我理解人類的，不僅僅是一個投影人類的自我意識上的一個不佳的宇宙？ Many solutions have been proposed to this question, but the answer ultimately rests on faith.許多解決方案已經提出了這個問題，但答案最終落在信仰。

Langdon Gilkey蘭登gilkey

Bibliography 參考書目
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).壩洛杉磯的問題，上帝：一個簡短的介紹（ 1974年） ; j bowker ，責任感神（ 1977年）和宗教的想像力和責任感的神（ 1978年） ;第納爾柯林斯，上帝在現代哲學（ 1959年） ; BJ的庫克，上帝的空間和時間（ 1972年） ;德瓦特，萊斯利，未來的信念（ 1968年） ; h dumery ，問題得到上帝的宗教哲學（ 1964 ） ;的AJ freddoso ，海關，存在和性質的上帝（ 1984年） ;升gilkey ，製造商天地（ 1959 ） ; JH的hick ，海關，上帝存在（ 1964 ） ;钆考夫曼，上帝的問題（ 1972年）和神學的想像（ 1981 ） ;時三十分默里，問題的上帝：昨天和今天（ 1964 ） ;我賴斯，未知的神（ 1970年） ;史密斯女士，早在歷史上的神（ 1990年） ; k病房，神的觀念（ 1975年） 。

God上帝

Advanced Information - I 先進的信息-我

(AS and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. （和荷蘭語上帝;丹。 gud ;胃食管反流。 gott ） ，其名稱的神聖。 It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim.這是渲染（ 1 ）的希伯來語'下午，從字義是強大的; （ 2 ） ' eloah ，複數'耶洛因。 The singular form, Eloah, is used only in poetry.奇異的形式， eloah ，只用在詩歌。 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.複數形式，是較常用的各部分的聖經，希伯來字耶和華（請參閱） ，只有其他Word普遍受僱於是指具有最高福祉，是均勻，使在授權版的"魔戒" ，印在小省會。 The existence of God is taken for granted in the Bible.上帝存在的，是視為理所當然的，在聖經。 There is nowhere any argument to prove it.有沒有任何論據來證明這一點。 He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).他的人disbelieves這個真理是口語的，因為一個缺乏了解（詩篇14時01分） 。

The arguments generally adduced by theologians in proof of the being of God are:,論據一般所引證的神學家，在舉證的正神的是： ，

  1. The a priori argument, which is the testimony afforded by reason.該先驗的說法，這是證詞給予的理由。
  2. The a posteriori argument, by which we proceed logically from the facts of experience to causes.在事後的說法，其中，我們合乎邏輯地從事實的經驗的原因。

These arguments are,這些論點，

Conscience and human history testify that "verily there is a God that judgeth in the earth."良心和人類歷史上作證說， "能眾志成城，是有上帝說，裁判在地球上" 。 The attributes of God are set forth in order by Moses in Ex.屬性是上帝的闡述，以便由摩西於異地。 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. （亦見deut 。六四; 10時17分;序號。 16時22分;特惠。 15時11分; 33:19 ;伊薩。 44:6 ;民政事務局。 3時06分;聚苯乙烯。 102:26 ;職位34 ： 12日） ，他們也是有系統分類，在牧師5點12分和7時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.上帝的屬性是口語的一些作為絕對的，即，如屬於他的本質，正如耶和華， jah等;相對的，即，如都歸功於他與他的海洋生物。 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.別人分辨他們成為常見的，即那些可以傳授的程度，以他的動物：善良，純潔，智慧等; incommunicable ，這是不能使傳授：獨立，不得變通，巨大的，與永恆。 They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.他們是由一些具體又分為自然屬性，永恆的，巨大的，等等;道德，純潔，善良等。

(Easton Illustrated Dictionary) （伊斯頓說明字典）

Attributes of God屬性的神

Advanced Information - II 先進的信息-二

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.上帝是一種無形的，個人化的，生活的精神，而有別於其他所有烈酒數種特質：形而上學的上帝是自我存在的，永恆的，不變的;智力神是無所不知，忠誠，智慧;倫理的上帝是公正，慈悲和愛好;感情上上帝detests邪惡的，是長期的痛苦，是值得同情的; existentially上帝是免費的，真實的，無所不能; relationally上帝是超越性，在被上蒼普遍在天賜活動，而內在與他的人民在救贖的活動。

The essence of anything, simply put, equals its being (substance) plus its attributes.本質什麼，簡單地說，相當於其正（物質） ，再加上它的屬性。 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.自康德的懷疑論的一無所知，在本身或其精神實質，許多哲學家和神學家都有限，他們的一般方法，就以現象的猶太人或基督教的宗教體驗。 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.棄類別的本質，內容和屬性，他們有思想，在專用條款個人對個人的遭遇，浩浩蕩盪的行為，神，神的功能，或神聖的進程中的歷史。 God is indeed active in all these and other ways, but is not silent.上帝的確是活躍在所有這些以及其他方式，但不是沉默。 Inscripturated revelation discloses some truth about God's essence in itself. inscripturated啟示披露了一些真理，對上帝的本質本身。 Conceptual truth reveals not only what God does, but who God is.概念性真理揭示不僅是什麼神，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.聖經啟示任教的現實，不僅物理實體，而且也是一種靈：天使，惡魔，撒旦和上帝的三位一體。 The Bible also reveals information concerning attributes or characteristics of both material and spiritual realities.聖經也揭示了信息的屬性或特徵的物質和精神現實。 In speaking of the attributes of an entity, we refer to essential qualtities that belong to or inhere in it.在談到屬性的一個實體，我們稱之為必需qualtities屬於或固有而已。 The being or substance is what stands under and unities the varied and multiple attributes in one unified entity.這項正在或實質是什麼立場下，並統一多樣和多重屬性，在一個統一的實體。 The attributes are essential to distinguish the divine Spirit from all other spirits.屬性是必不可少的，以分清神聖的精神，從所有其他烈酒。 The divine Spirit is necessary to unite all the attributes in one being.神的精神是要團結所有屬性之一。 The attributes of God, then, are essential characteristics of the divine being.屬性的上帝，那麼，本質特徵，神聖的福祉。 Without these qualities God would not be what he is, God.如果沒有這些素質，上帝將不會有什麼他可以說是上帝。

Some have imagined that by defining the essence of God human thinkers confine God to their concepts.一些想像界定的本質上帝人類思想家局限於上帝觀念。 That reasoning, however, confuses words conveying concepts with their referents.這一推理，但是，混淆的話傳達觀念與他們指稱對象。 Does a definition of water limit the power of Niagara Falls?難道一個定義，水，限制權力的尼加拉大瀑布？ 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" ，已經被用於在這麼多的不同方式，它是有責任的作家或喇叭，以表明它的這些用途是記。

God Is an Invisible, Personal, Living, and Active Spirit上帝是一種無形的，人身，居住，並主動精神

Jesus explained to the Samaritian woman why she should worship God in spirit and in truth.耶穌解釋了samaritian女子她為什麼要崇拜上帝在精神上和真理。 God is spirit (John 4:24).上帝是精神（約翰4時24分） 。 The noun pneuma occurs first in the sentence for emphasis.名詞pneuma先發生在句中強調。 Although some theologies consider "spirit" an attribute, grammatically in Jesus' statement it is a substantive.雖然有些神學認為， "精神"的屬性，而文法，在耶穌的聲明，這是一個實質性的。 In the pre-Kantian, first century world of the biblical authors, spirits were not dismissed with an a priori, skeptical assumption.在預康德，首先世紀世界的聖經作者，烈酒沒有解僱一個先驗的，持懷疑態度的假設。

As spirit, God is invisible.作為精神，上帝是看不見的。 No one has ever seen God or ever will (1 Tim. 6:16).從來沒有人見過上帝或任何時候都將（ 1添。 6:16 ） 。 A spirit does not have flesh and bones (Luke 24:39).精神，沒有肉和骨頭（路加福音24:39 ） 。

As spirit, furthermore, God is personal.作為精神，而且，上帝是個人的。 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.雖然一些思想家使用的"精神" ，以候客觀原則或一種非人格的絕對的，在聖經的背景下神聖的精神，以個人身份參加的智力，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.這是很重要的否認個人在上帝的任何殘餘物質和道德上的邪惡與塌人的。

In transcending the physical aspects of human personhood God thus trancends the physical aspects of both maleness and femaleness.在超越體能方面的人力人格神，因此trancends身心兩方面男性和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.不過，由於男女雙方都創造了上帝的形象，我們可能認為這兩個作為想上帝在其鮮明nonphysical ，個人男性和女性特質。 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.在此背景下聖經的使用男性化人稱代詞為上帝傳達的主要內涵上帝的切身個人素質，其次任何獨特功能的責任，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.基督的獨特的著重點放在上帝的父親在主禱文和其他地方變得毫無意義，如果上帝是不確實的個人。 Similarly, the great doctrines of mercy, grace, forgiveness, imputation, and justification can only be meaningful if God is genuinely personal.同樣，偉大學說的憐憫，恩典，寬恕歸責和理由只能是有意義的，如果上帝是真正的個人。 God must be able to hear the sinner's cry for salvation, be moved by it, decide and act to recover the lost.上帝要能聽到罪人的吶喊，為救亡，動議，決定和行動，以收回丟失。 In fact, God is superpersonal, tripersonal.事實上，上帝是超人格， tripersonal 。 The classical doctrine of the Trinity coherently synthesizes the Bible's teaching about God.古典主義的三位一體，通盤考慮，綜合聖經的教學關於上帝。 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).把上帝的名義經洗禮候選人，是把當候選人的名字，父親和兒子和聖靈。 （ 28:19 ） 。

The unity of the one divine essence and being emphasized in the NT concept of a personal spirit implies simplicity or indivisibility.團結的一個神的本質和正強調，在新台幣概念的個人精神，就意味著簡單或不可分割性。 Neither the Trinitarian personal distinctions nor the multiple attributes divide the essential unity of the divine being.既不是三位一體的個人區別，也沒有多屬性劃分基本統一的神聖。 And that essential, ontological oneness is not torn apart by the incarnation or even the death of Jesus.以及必要的，本體論的統一性，是不是四分五裂的化身，或什至死亡的耶穌。 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（而不是實質上）耶穌基督在十字架上是脫離父親歸功於他的罪責和懲罰我們的罪過。

In view of the indivisibility of the divine Spirit, how than are the attributes related to the divine being?鑑於不可分割的神聖精神，又如何比是屬性關係到神嗎？ The divine attributes are not mere names for human use with no referent in the divine Spirit (nominalism).神聖的屬性，不是單純的名稱，供人類使用，沒有指涉在神聖的精神（唯） 。 Nor are the attributes separate from each other within the divine being so that they could conflict with each other (realism).也不是單獨的屬性，從對方的神正，使他們能互相衝突（寫實主義） 。 The attributes all equally qualify the entirety of the divine being and each other (a modified realism).屬性都同樣有資格對整神聖的福祉和對方（改良寫實） 。 Preserving the divine simplicity or indivisibility, God's love is always holy love, and God's holiness is always loving holiness.維護神聖的簡易性或不可分割性，天主的愛是永遠神聖的愛，和上帝的聖潔是歷來愛好成聖。 Hence it is futile to argue for the superiority of one divine attribute over another.因此，它是徒勞無益的爭論，為的優越性，同一個神屬性的一種標準。 Every attribute is essential; one cannot be more essential than another in a simple, nonextended being.每一個屬性是必不可少的;一不可，也不可更重要，比另一種簡單， nonextended 。

God as spirit, furthermore, is living and active.上帝作為精神，而且，是生活和活躍。 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，被動ultimates古希臘哲學的神，聖經，積極創造，維繫著，盟約與他的人，保留了以色列和彌賽亞的路線的後裔，來電後，先知預言家，送他的兒子到世界各地，提供atoning犧牲滿足自己的正義感，引起基督從死裡復活，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.到目前為止，從被動的實體，像一個溫暖的家，上帝的聖經是一個積極的建築師，建設者，自由戰士，主張窮人和被壓迫者，公正，法官同情輔導員痛苦的僕人，並得意洋洋投遞。

As an invisible, personal, living spirit, God is no mere passive object of human investigation.作為一種無形的，個人化的，生活的精神，上帝是不會僅僅是被動的對象人力進行調查。 Such writers as Pascal, Kierkegaard, Barth, and Brunner have helpfully reminded Christians that knowing God is like studying soils.這類作家帕斯卡爾，克爾凱郭爾，巴特，和布蘭有裨益提醒基督徒，我知，神是想學習的土壤。 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，這些作家走得太遠聲稱上帝只是揭示課題無法形容的個人遭遇，並沒有客觀的，命題真理，可以被稱為神的國。 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.成員的創造性藝術家的家人可能也知道，他不僅與激情的，個人的主體性，但客觀上也通過研究他的作品，他仔細閱讀他的著作，並評估他的恢復。 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.同樣上帝或可稱之為不僅在激情的主觀承諾，而且還以為對他的創作作品（一般啟示） ，他的靈感經文（部分特殊啟示） ，與神學恢復他的性質和活動。 Knowledge of God involves both objective, conceptual validity and subjective, personal fellowship.認識上帝既有客觀的，在概念上的有效性和主觀的，個人的獎學金。

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.我們曾考慮過的意義，聲稱上帝是精神：神聖的，是一個無形的，個人化的，因此有能力的想法，感覺，而且願意，生活和積極的作為。 There are, however, many spirits.然而，存在許多飽滿的精神狀態。 The subsequent discussion of the divine attributes is necessary to distinguish the divine Spirit from other spirit-beings.隨後進行的討論中的神聖屬性，要區分神聖的精神從其他精神。

While considering the meaning of each attribute it is well to be aware of the relation of the attributes to the being of God.同時考慮的意思，每個屬性是善意，他們必須明白的關係屬性，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.在聖經中的神的屬性，是不是凌駕於神，旁邊的上帝，或下方上帝，他們預言的神。 God is holy; God is love.上帝是神聖的;天主是愛。 These characteristics do not simply describe what God does, they define what God is.這些特點，不要簡單地描述什麼神，他們界定什麼是上帝。 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.聲稱受助人的啟示，可以知道屬性的上帝，但不是被上帝的樹葉屬性聯合國統一和歸屬感落空。 The Scriptures do not endorse worship of an unknown God but make God known.念經不認同崇拜的是一個未知的上帝，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.屬性是分不開的，從目前的神，神的精神，不涉及或行為，除了從本質神聖的特點。 In knowing the attributes, then, we know God as he has revealed himself to be in himself.在明知該屬性，那麼，我們知道，上帝，因為他發現自己被自己恢復的罷了。

This is not to say that through revelation we can know God fully as God knows himself.這並不是說，通過啟示，我們可以知道，上帝也充分天曉得自己。 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.但它否認這一切我們所知的，神是曖昧，而其他完全比我們所理解scripturally揭示概念的神聖的愛。 Much of our knowledge of God's attributes is analogical or figurative, where Scripture uses figures of speech.我們的許多知識，上帝的屬性是類比或比喻，那裡的經文用數字講話。 Even then, however, the point illustrated can be stated in nonfigurative language.即使是這樣，不過，這點說明了，可在nonfigurative語言。 So all our understanding of God is not exclusively analogical.所以我們所有的了解，神是不完全的類比。 The revealed, nonfigurative knowledge has at least one point of meaning the same for God's thought and revelationally informed human thought.審計發現， nonfigurative知識已至少有一個點的意義，同時為上帝的思想和revelationally告知人類的思考方式。 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.有些認識上帝的話，那麼，是所謂univocal ，因為當我們說，上帝是神聖的愛，我們斷言什麼聖經（源自，而不是在意志為轉移的，但上帝）的斷言。 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.我們可能遠未得到充分地理解了神聖純潔和神聖的愛，但至於我們斷言約上帝有條理地傳達有關概念上的意義，揭示了，他們是真正的上帝，並符合部分，以上帝的理解。

The divine attributes have been differently classified to help in relating and remembering them.神聖的屬性一直有不同的分類，以幫助有關並記住他們。 Each classification has its strengths and weaknesses.每個分類都有其長處和短處。 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).我們可以區分那些屬性是絕對的和內在的（強） ， incommunicable或傳播（ ，伯克霍夫） ，形而上學或道德（刺） ，是絕對的，相對的，道德（出版社） ，或者個人和憲法（金龜子） 。 Advantages and disadvantages of these groupings can be seen in those respective theologies.優勢與劣勢，這些集團可以看到，在這些各自的神學。 It is perhaps clearer and more meaningful to distinguish God's characteristics metaphysically, intellectually, ethically, emotionally, existentially, and relationally.因此，現在也許是更清晰和有意義的區別上帝的特色形而上學的，在理智上，道德上，情感上， existentially ， relationally 。

Metaphysically, God Is Self-existent, Eternal, and Unchanging形而上學的，神是自我存在的，永恆的，天長地久

Other spirits are invisible, personal, one, living, and active.其他精神，是無形的，個人，其中，生活，並積極。 How does the divine spirit differ?如何得知是否神聖精神，有不同？ Significant differences appear in several respects, but we first focus upon the metaphysically distinctive characteristics of God.顯著性差異出現在好幾個方面，但我們先集中後形而上學明顯的一個特徵就是上帝。

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，是創造的，所以有一個開端。 They owe their existence to another.他們欠自己的存在到另一個地方。 God does not depend upon the world or anyone in it for his existence.上帝不取決於世界或任何人在為他的存在。 The world depends on God for its existence.世界上取決於上帝的存在。 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，那些神學家的人說，我們可以不知道什麼神自己，耶穌透露，神生活在自己（約翰5點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，有沒有什麼更多的最終超過自己。 God is uncaused, the one who always is (Exod. 3:14).上帝是uncaused ，誰始終是（ exod. 3時14分） 。 To ask who caused God is to ask a self-contradictory question in terms of Jesus' view of God.請問誰造成的，神是想問一個自我矛盾的問題，無論在耶穌的看法，上帝的。 Another term conveying the concept of God's self-existence is "aseity."另一個詞傳達神的觀念的自我存在，是" aseity " 。 It comes from the Latin a, meaning from, and se, meaning oneself.它來自拉丁語，含義，色，意思是自己的努力。 God is underived, necessary, nondependent existence.上帝是underived ，必要時， 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於理解神是怎麼的，是不受任何東西，或無限的，自由的，自我決定的，而不是取決於任何事情，除了自己違背了自己的主權的目的。

God is eternal and omnipresent (ubiquitous)上帝是永恆的和無所不在的（無所不在）

God's life is from within himself, not anything that had a beginning in the space-time world.上帝的生命是來自自己，而不是任何一個開端，在空間和時間的世界。 God has no beginning, period of growth, old age, or end.上帝沒有開始，生育期，年老或結束。 The Lord is enthroned as King forever (Ps. 29:10).耶和華是enthroned作為國王永遠（詩篇29:10 ） 。 This God is our God forever and forever (Ps. 48:14).這個神是我們的上帝，永遠，永遠（詩篇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.雖然上帝不是有限的空間或時間，或繼承事件的時候，他創造了世界同空間和時間。 God sustains the changing realm of succeeding events and is conscious of every movement in history.上帝維繫著不斷變化的領域，成功的事件信息，並且是有意識的每個動作的歷史。 The observable, changing world is not unimportant or unreal (maya in Hinduism) to the omnipresent Lord of all.可見，不斷變化的世界，是不是不重要或不真實的（瑪雅在印度教） ，以鋪天蓋地所有的人的主。 No tribe, nation, city, family, or personal life is valueless, however brief or apparently insignificant.沒有部落，一個民族，一個城市，家庭或個人生活是毫無價值，但簡短或顯然微不足道。 God's eternal nature is not totally other than time or totally removed from everything in time and space.上帝的永恆性是不完全以外的其他時間，或完全撤銷一切時間和空間。 The space-time world is not foreign or unknown to God.空間-時間世界，是不是外來的或未知的上帝。 History is the product of God's eternally wise planning, creative purpose, providential preservation, and common grace.歷史的產物，上帝的大智大覺的規劃，創新的宗旨，天賜保存，並共同恩典。 God fills space and time with his presence, sustains it, and gives it purpose and value.上帝填補了空間和時間與他的存在，維繫著它，並給出了它的目的和價值。 The omnipresent and ubiquitous One is Lord of time and history, not vice versa.鋪天蓋地，無所不在的，一個是上帝了時間和歷史的，而不是相反。 God does not negate time but fulfills it.上帝不否定，但滿足了。 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.在基督教裡，然後，永恆不是一個抽象的永恆，但永恆的一個特點是活著的上帝的人，是目前在任何時候和任何地方，創造和維持空間-時間的世界，完成他的救贖的目的，在豐滿的時間。

God is unchanging in nature, desire, and purpose上帝是不變的性質，慾望與目的

To say that God is immutable is not to contradict the previous truth that God is living and active.說上帝是一成不變的，是不違背先前的真理就是神，是生活和活躍。 It is to say that all the uses of divine power and vitality are consistent with his attributes such as wisdom, justice, and love.這是說，所有使用的神聖權力和活力，正符合他的屬性，例如智慧，正義和愛。 God's acts are never merely arbitrary, although some may be for reasons wholly within himself rather than conditioned upon human response.神的行為從來都不是純粹任意的，雖然有部分可能的原因完全在自己，而不是取決於人的回應。 Underlying each judgement of the wicked and each pardon of the repentant is his changeless purpose concerning sin and conversion.背後的每一個判斷的惡人和每個赦免的懺悔，是他不變的宗旨有關單和成果轉化。 Unlike the Stoic's concept of divine immutability, God is not indifferent to human activity and need.不同於斯多葛的概念神聖不可改變，上帝不是漠不關心，人類活動和需要。 Rather, we can always count upon God's concern for human righteousness.相反，我們總能指望當上帝的關心人類正義的。

God changelessly answers prayer in accord with his desires and purposes of holy love.上帝changelessly答案祈禱與他的願望和目的的神聖的愛。 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，儘管在談到在人的經驗，上帝是說，有時在經文思悔改，這是事實，死不悔改的人已改變，並成為悔過或忠實的人，已成為不忠誠的表現。

God is the same, though everything else in creation becomes old like a garment (Ps. 102:25-27).上帝是一樣的，雖然一切的創作，成為老想一間製衣（詩篇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.耶穌共用同一不變的性質（希伯來書1:10-12 ） ，並生動地展示了它一貫在他的積極內政部在各種情形。

The immutability of God's character means that God never loses his own integrity or lets others down.不得變通上帝的性格就是上帝從來沒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).與上帝沒有variableness或幕後的轉折（詹姆斯1時17分） 。 God's unshakable nature and word provide the strongest ground of faith and bring strong consolation (Heb. 6: 17-18).上帝的不可動搖的性質和Word提供最強地面的信仰和帶來強大的慰藉（希伯來書六： 17-18 ） 。 God is not a man that he should lie (Num. 23:19) or repent (I Sam. 15:29).上帝不是一個男人，他應該謊言（ num. 23時19分） ，或悔過， （我心。 15時29分） 。 The counsel of the Lord stands forever (Ps. 33:11).律師工作的主站在永遠（詩篇33:11 ） 。 Though heaven and earth pass away, God's words will not fail (Matt. 5:18; 24:35).雖然天地去世，上帝的話，將不能失敗。 （ 5時18分; 24:35 ） 。

Intellectually, God Is Omniscient, Faithful, and Wise在理智上，神是無所不知，忠誠，智慧

God differs from other spirits not only in being but also in knowledge.上帝不同於其他烈酒不僅在正，而且在知識。 God's intellectual capabilities are unlimited, and God uses them fully and perfectly.上帝的能力是無限的，上帝用他們充分和完美。

God is Omniscient上帝是無所不知

God knows all things (I John 3:20).上帝才知道一切事物（約翰一默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).耶穌有這種屬性的神另外，對於彼得說： "主啊，你知道所有的事情，你知道我愛你" （約翰福音21時17分） 。 God knows all inward thoughts and outward acts of humanity (Ps. 139).天曉得所有外來的思想和行為向外人道（詩篇139 ） 。 Nothing in all creation is hidden from God's sight.沒有在所有的創造物是隱藏妝飾。 Everything is uncovered and laid bare before the one to whom we must give account (Heb. 4:13).萬事查獲戳穿之前，一人，我們必須給帳號（希伯來書4時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).以賽亞書區分所有的人的主從偶像由主的能力，以預測未來（以賽亞書44:7-8 ， 25-28 ） 。 Clearly the Lord's knowledge of the future was communicable in human concepts and words.顯然上帝的知識，將來是常見的，在人的概念和詞句。 In the context Isaiah made predictions concerning Jerusalem, Judah, Cyrus, and the temple.在這個背景下作出以賽亞預言關於耶路撒冷，猶大，居魯士，寺。 These concepts were inspired in the original language and are translatable in the languages of the world.這些觀念，無不感到歡欣鼓舞，在原文和翻譯，在世界的語言。

How can God know the end from the beginning?怎樣才能神不知年底從一開始？ In a way greater than illustrated in a person's knowledge of a memorized psalm, Augustine suggested.在某種程度上大於說明一個人的知識，一個背詩篇，奧古斯丁建議。 Before quoting Psalm 23 we have it all in mind.然後引用詩篇23 ，我們都銘記。 Then we quote the first half of it and we know the part that is past and the part that remains to be quoted.當時我們競標上半年，它和我們熟悉的一部分，這是歷史和現實的一部分，這仍然是被引用。 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).天曉得整個歷史上一次，同時，因為不是受限於時間和繼承，但上帝也知道什麼是歷史的一部分，是過去的今天，什麼是前途，時間是不是虛幻或umimportant上帝（自白書喜， 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-過去，現在和未來，是沒有多大意義的，但是，如果上帝的知識去掉，人的認識也由一個無限的，質的區別。 The frequent claim that God's knowledge is totally other than ours implies that God's truth may be contradictory of our truth.經常聲稱上帝的知識是完全沒有其他比我們意味著上帝的真理可能是相互矛盾的，我們的真理。 That is, what may be true for us is false for God or what is false for us may be true for God.這就是，什麼可能是事實，我們是假的，為上帝，什麼是假的，我們可以真正為神。 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.捍衛這一立場的爭辯說，因為上帝是無所不知，上帝不認為discursively線後，線路，或者使用不同的概念相連，動詞" ，以"邏輯的主張。 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.這種看法是神聖的超越性提供了有效的糾正措施在政府手中巴特和布特曼對連續性的現代主義指稱之間最高人類的思維和上帝的思想。 And that influence finds additional support from the Eastern mystics who deny any validity to conceptual thinking in reference to the eternal.並影響認定的額外支持來自東部的神秘主義者，他們否認有任何效力，以概念思維，在參考了永恆。 Relativists from many fields also deny that any human assertions, including the Bible's, are capable of expressing the truth concerning God. relativists從許多領域也否認有任何人的言論，其中包括聖經中的，有能力的表達真相關於上帝。

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.從聖經的角度來看，然而，人們頭腦裡已經創造了在神聖的形象，以為神的想法後，他，或者得到通過一般及特殊啟示真理來自上帝。 Although the fall has affected the human mind, this has not been eradicated.雖然秋季已經影響到人的頭腦，這並沒有被根除。 The new birth involves the Holy Spirit's renewal of the person in knowledge after the image of the Creator (Col. 3:10).新誕生涉及聖靈的重建該人的知識後，形象造物主（上校下午3點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).內容中，知識不可能再生，包括現在的位置和性質以及崇高的基督（歌1:15-20 ）和知識的上帝的意志（上校1時09分） 。 With this knowledge Christians can avoid being deceived by mere fine-sounding arguments (Col. 2:4).與這種知識的基督徒，可避免被愚弄的僅僅美其名曰論據（歌2:4 ） 。 They are to strengthen the faith they were taught in concepts and words (Col. 2:7).他們是：加強信仰他們學習，在觀念與詞（上校2時07分） 。 And the content of the word of Christ can inform their teaching and worship (Col. 3:16).和內容字基督的，可以通知其教學和崇拜（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.在這些和許多其他方式念經假定一個翔實的啟示來自上帝，在口頭上的靈感和精神照亮，以頭腦創造，並再次在神聖的形象，以便接收這個神聖真理。 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.據我們掌握的背景意義給予原作家的經文，我們scripturally基於斷言說，上帝是精神，上帝是聖潔的，還是天主是愛的都是事實。 They are true for God as he is in himself.他們是真正的上帝，因為他是在自己。 They are true for the faith and life of Christians and churches.它們是真正為信仰和生活的基督信徒和教會。

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.該命題的真理，聖經中傳達指示的句子，肯定，否定，爭鳴，維持，假設，並推斷是完全屬實，為上帝和人類的禍害。 Of course God's omniscience is not limited to the distinctions between subjects and predicates, logical sequence, exegetical research, or discursive reasoning.當然，上帝的無所不知，是不是僅限於區分科目和謂詞，邏輯順序，訓詁學研究，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.但天曉得區別主體與上位，涉及到的邏輯順序一樣，以時間序列，鼓勵訓詁學研究和revelationally基於論述的道理。 Although God's mind is unlimited and knows everything, it is not totally different in every respect from human minds made in his image.雖然上帝的心是無限的，而且知道的一切，這不是完全不同，在每一個方面，從人們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.作為無所不知，然後，上帝的判斷，是形成於意識的所有相關數據。 God knows everything that bears upon the truth concerning any person or event.上帝才知道的一切，熊後，真相有關的任何人或事件。 Our judgements are true insofar as they conform to God's by being coherent or faithful to all the relevant evidence.我們的判斷是真實，只要符合上帝的，由被相干或忠實於所有相關的證據。

God is Faithful and True神是信實的真實

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).因為上帝是忠實和真實（牧師19時11分） ，他的判決（牧師19時02分）和他的話，在人類的語言是忠實和真實（牧師21時05分; 22時06分） 。 There is no lack of fidelity in God's person, thought, or promise.大家不是沒有富達在上帝的人，思想，或許諾。 God is not hypocritical and inconsistent.上帝不是虛偽和不一致的。

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).我們可以舉行unsweringly對我們的期望，因為在他的人許諾，是忠實（希伯來書10時23分） ，他是忠於人民原諒我們的罪過（ 1約翰1時09分） ，聖化的信徒，直到回到基督（ 1帖5時23分-24 ） ，加強和保護從邪惡一（二帖3點03分） ，而不是讓我們受到誘惑而不僅僅是我們所能承受的（ 1肺心病。 10:13 ） 。 Even if we are faithless, he remains faithful, for he cannot disown himself (II Tim. 2:13).即使我們背信，但他仍然是忠誠，因為他無法不承認自己（二添。 2時13分） 。

Not one word of all the good promises God gave through Moses failed (1 Kings 8:56).沒有一個字的所有良好的諾言了上帝通過摩西失敗（ 1國王8時56分） 。 Isaiah praises the name of God, for in perfect faithfulness God did marvelous things planned long ago (Isa. 25:1).以賽亞書讚美真主的名義，在完善信上帝是神乎其神的東西，計劃在不久前（以賽亞書25:1 ） 。 Passages like these convey a basic divine integrity in both life and thought.通道喜歡這些傳達的一個基本完整的神聖無論生活和思想。 No contrast can be drawn between what God is in himself and what God is in relation to those who trust him.無從對比，可以區分什麼是上帝對自己和神是與那些信任他。 God does not contradict his promises in his works or in other teaching by dialectic, paradox, or mere complementarity.上帝不違背他的承諾，在他的作品中，或在其他教學辯證法，矛盾，或僅僅互補性。 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，沒有什麼能想出那是不是已經考慮到上帝面前暴露他的目的。

Because God is faithful and consistent, we ought to be faithful and consistent.因為上帝是信實的，一貫的，我們應該互相忠實，和一貫的。 Jesus said, "Simply let your Yes be Yes and your No, No" (Matt. 5:37).耶穌說： "乾脆讓你的肯定是肯定的，你沒有，沒有" 。 （ 5:37 ） 。 Paul exhibited this logical authenticity in his teaching about God.保羅展示了這個合乎邏輯的真實性，在他的教學中關於上帝。 As surely as God is faithful, he said, our message to you is not Yes and No (II Cor. 1:18).肯定的，因為神是信實的，他說，我們的信息傳播給你的是，沒有對與不對（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.那些想像談論上帝在人類的語言是應該予以肯定和否定同樣的事情在同一時間內，並在同樣的尊重（在辯證或悖論） ，有不同意見的關係，牢記神聖和神聖的人的心靈比保羅。 Because God is faithful, we must be faithful in our message about him.因為上帝是信實的，我們必須忠於我們的訊息，對他的。 Since God cannot deny himself, we ought not to deny ourselves in speaking to God.因為上帝不能否定自己，我們不應該否認自己在談到上帝。

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.明知之間的聯繫，個人和概念忠誠上帝，我們知道，這一構想表示忠誠的人不應該違背本身並不源自亞里士多德。 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.他可能已經制定的法律不矛盾的方式已被引用自那以後，而最終的來源，挑戰人類保真的人與文字是植根於上帝。 The universal demand for intellectual honesty reflects in the human heart the ultimate integrity of the Creator's heart.普遍的需求，誠實表現在人的心中，最終完整的造物者的心。

God is not only omniscient and consistent in person and word, but also perfectly wise上帝不僅是無所不知和一貫的，在人與Word ，但也絕對明智

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.除了了解所有相關的數據對任何話題，上帝選擇結束與鑑別力和行為在和諧與他的宗旨神聖的愛。 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.我們未必能夠看到的事件在我們的生活中的工作，共同努力，建設一個明智的目的，但我們知道，上帝選擇，從一切可能的替代品最好的目的和手段，為實現這些目標。 God not only chooses the right ends but also for the right reasons, the good of his creatures and thus his glory.上帝不僅是選擇正確的目標，而且為正確的理由，好他的動物，因此他的榮耀。

Although we may not fully understand divine wisdom, we have good reason to trust it.雖然我們並不完全明白神的智慧，我們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."後，以書面形式於偉大的禮物的正義感來自上帝，保羅exclaims ， "唯一明智的上帝的榮耀永遠透過耶穌基督！阿門" 。 (Rom. 16:27). （羅馬書16時27分） 。 He had earlier alluded to the incomprehensible depth of the riches of the wisdom and knowledge of God (Rom. 11:33).他較早時曾提到過該難以理解的深度財富的智慧和知識的神（羅馬書11時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.相互關聯的屬性已經很明顯，作為神無所不知知道，不僅是什麼，而且什麼樣的，應予（道義） ;神聖的忠誠和一致性涉及的道德操守，並沒有任何的虛偽和智慧作出決定，採取行動，對某些完和手段來看，最高的價值觀。 It is not so strange then when we read that the fear of the Lord is the beginning of knowledge (Prov. 1:7).也不是那麼奇怪，那麼當我們讀到敬畏耶和華，是年初的知識（ prov. 1時07分） 。

Ethically, God Is Holy, Righteous, and Loving在倫理上，上帝是神聖的，正義的，熱愛

God is distinct from and transcendent to all his creatures, not only metaphysically and epistemologically, but also morally.上帝是有別於與超越，以他的所有動物，而不是只有形而上學和認識論，而且在道義上。 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，一塵不染的性質和行動，一身正氣，純潔性和廉潔自持，與邪惡的慾望，動機，思想，言論，或行為。

God is Holy上帝是神聖的

God is holy, and as such is the source and standard of what is right.上帝是神聖的，正因為如此，是從源頭上和標準什麼是正確的。 God is free from all evil, loves all truth and goodness.上帝是不受一切邪惡，所有熱愛真理和善良。 He values purity and detests impurity and inauthenticity.他的價值觀的純潔性和detests雜質和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惡，不喜悅邪惡（雅歌5時04分） ，並不能姑息邪惡（ hab. 1:13 ） 。 God abhors evil and cannot encourage sin in any way (James 1:13-14).神憎惡邪惡和不能鼓勵單以任何方式（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).基督徒不主張敬畏的聖地，作為一種抽象的，而是由聖地之一（以賽亞書40:25 ） 。 The Holy One is not merely an object of emotional fascination, but of intellectual hearing and volitional obedience.聖地之一，不僅是一個對象的情感魅力，但智力聽覺和意志的服從。

Holiness is not solely the product of God's will, but a changeless characteristic of his eternal nature.成聖是並非純粹的產物，上帝的意志為轉移，而是一個固定不變的特點，他的永恆性。 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?"問題柏拉圖問，因此需要改寫，以適用於基督教上帝說： "是很好的一件好事，因為上帝的意志，它還是神將，是因為它是好的" ？ The question relates not to God's will or to some principle of goodness above God, but to God's essence.這個問題關乎不是上帝的意志，或一些原則的善良以上上帝，但上帝的本質。 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, b