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You also read an article by Milgrom where Milgrom talks about Priestly cultic imagery serving as a kind of theodicy.
在米尔格罗姆的一篇文章中,这篇文章讲到祭司的宗教仪式,被形象化为一种神义论。
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What do we make of these allusions to divine colleagues or subordinates in light of Kaufman's claims regarding biblical monotheism?
参照考夫曼的一神论主张，我们如何理解这些暗示？,他们的地位等同于，还是次于上帝？
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To write any kind of epic at all might very well seem to be embracing an inappropriately sensual paganism at the expense of the higher discipline of good, old-fashioned monotheistic Christianity.
不论你想写好任何形式的史诗,你都要接受一些不太恰当的异教信仰,违反一些基督教中好的教条，和过时的一神论思想。
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He argued that monotheism and polytheism are so radically distinct that one could not possibly have evolved from the other.
他认为一神论和多神论是截然不同的,不可能是一个由另一个进化而来。
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It might be darkness. It might be spirit. Or in ancient Greek religion, a more sort of philosophical polytheism, it might be fate.
它可以是黑暗，也可以是一种精神，在古希腊的一个，偏向于哲学上多神论的宗教中，它可以是命运。
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And it's that picture of the universe, Kaufman wants to argue, that is challenged by the monotheistic revolution. Again he sees this as a revolution of ancient Israel.
考夫曼提出，正是这个宇宙的大致框架，受到了来自一神论革命的挑战，在考夫曼看来,这是古以色列的一次革命。
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Each of these phenomena he says is transformed by the basic Israelite idea of one supreme transcendent God whose will is absolute and all of these things relate to the direct word and will of God.
所有的这些现象都随着以色列一神论概念的建立而改变,只有一位至高无上的上帝，他的意愿是不能被人改变的,世间万物都随上帝的意愿而生。
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Well according to one school of thought ; there isn't anything particularly revolutionary about monotheism; and the classical account of the rise of monotheism, that has prevailed for a very long time, runs as follows, and I have a little flow chart here to illustrate it for you.
曾经某个思想学派告诉我们,一神论其实没有什么独特的新颖之处;,而它却能飞速崛起，备受重视，盛行了很长一段时间，正如我下面要提到的，我这儿有一些图来帮助你们理解。
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Well, so far we've had two models that have been thrown out to you: From polytheism's worship of many gods there's a natural evolution to henotheism's elevation of one god to a supreme position.
目前，我已经给你们提出了两种模型：,从崇拜众多神灵的多神论,自然进化到一神论,唯一的至高无上的神。
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Now since God is himself the transcendent source of all being and since he is good, in a monotheistic system there are no evil agents that constitute a realm that opposes God as an equal rival.
因为上帝的力量超越万物,也因为他是上帝，在一神论体系中没有恶灵,能够形成一个可与他相抗衡的领域。
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It's going to lead to a lot of interesting things. It's also going to create a really huge problem for monotheistic thought they're going to struggle with for centuries and actually still do struggle with today.
并会引发一系列的有趣事件，它也将给一神论思想,带来一个相当大的问题，这个问题,他们纠结了好几个世纪，直到现在依然存在。
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He says the pagan idea, and I quote, "does not approach Israelite monotheism as it diminishes the number of its gods. The Israelite conception of God's unity entails His sovereign transcendence over all." That's the real issue.
考夫曼认为，异教思想，“即使缩小了神的数量，也和以色列的一神论不同,以色列中上帝的概念还包含了他对世间万物,至高无上的统治，“这是一个实际问题。
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We're going to read these stories with an eye to Israel's adaptation of Near Eastern motifs and themes to sort of monotheize those motifs and themes and express a new conception of God and the world and humankind.
我们将阅读这些故事，并关注,以色列是怎样把一神论从近东时期的宗教主题中分离出来,并创造出一个关于神、世界和人类的崭新观点的。
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But monotheism was judged to be the best and purest form of religion.
而一神论则被认为是最好最纯净的宗教形式。
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The ritual cult of the Israelites may look like that of their neighbors but it functioned very differently; its purpose was drastically different from that of Israel's neighbors. The Israelites like their neighbors may have set up a king over themselves. But Israelite monarchy differed from Canaanite monarchy in significant ways because of their monotheism.
从祭拜仪式上看，以色列人和邻国类似,但操作起来很不一样，而目的则完全相反,以色列人可能会像邻国那样,拥立一位君主，然而受一神论的影响,以色列的君主政体和迦南地区的有明显差异。
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There's a clear tendency in this story towards monotheism in the abstract terms that Kaufman described.
这里有明显的一神论倾向,在Kaufman言辞抽象的表述中。
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So, the Garden of Eden story communicates what Kaufman would identify as a basic idea of the monotheistic worldview: That evil isn't a metaphysical reality, it's a moral reality.
因此，伊甸园的故事里传达了Kaufman所说的,基本的一神论世界观：,邪恶并不是形而上学的存在，而是道德的现实。
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