• In the first account in Genesis 1, The creation of human is clearly the climactic divine act: after this God can rest.

    在《创世纪》第一章中的第一种描述,人类的创造是上帝最具性的行为:,在此之后便可安息。

    耶鲁公开课 - 旧约导论课程节选

  • And eventually, God will be completely displaced and the community will be left in a godless state, without blessing or protection.

    到最后,上帝将会被替代,整个社会处于一个无的状态,失去的祝福和保护。

    耶鲁公开课 - 旧约导论课程节选

  • The focus of the Nativity Ode isn't even really on the Incarnation that's the theological doctrine of divinity's descent into humanity, how God becomes a mortal.

    圣诞清晨歌》的重点不在化身上,也就是的血统转换成人的这一学教义,上帝是怎么成为凡人的。

    耶鲁公开课 - 弥尔顿课程节选

  • I don't know what that means-- like God or the gods favor me and so I'm lucky or this is my lucky day.

    我不知道那是什么意思...,是说上帝或者众眷顾我,所以我很幸运,或者说这是我的幸运日

    耶鲁公开课 - 金融市场课程节选

  • They don't ask you to just be humble and throw yourself on the ground and consider yourself as nothing compared to the god,or the gods.

    希腊人不要求你表现得很谦卑,也不会把你一脚踩在地上,认为你与上帝或诸相比一无是处

    耶鲁公开课 - 古希腊历史简介课程节选

  • True godliness means imitation of God, the exercise of one's power In a manner that is godlike, good, life-affirming and so on.

    真正的性是效仿上帝,施展权力,用与上帝相仿的善良的方式。

    耶鲁公开课 - 旧约导论课程节选

  • The assertion is not that there is no other god, but that Israel will have no other god before Yahweh.

    这个主张并不是说这里没有其他的上帝,而是说犹太人不能再有除耶和华以外的

    耶鲁公开课 - 旧约导论课程节选

  • Because the difference here is that it's posited not only that this God is the only power but that he is only good. And that was not the case with the metadivine realm. Right? That was morally neutral.

    因为区别在于这里的上帝不仅是,唯一的能量来源,他也是唯一的,这和超领域,没有任何的联系,以色列的上帝在道德上是中立的。

    耶鲁公开课 - 旧约导论课程节选

  • In fact, in the book of Judges, you will read of a temple to Israel's God, the God of the Covenant, and that temple is called the Temple to the God of the Covenant or Baal Berit.

    事实上,《士师记》中,你会读到祭祀以色列的庙,订立契约的上帝,这座庙叫做,契约之庙或者太阳巴力之约。

    耶鲁公开课 - 旧约导论课程节选

  • And therefore as a system, the difference between Israel's God and the gods of Israel's neighbors was not merely quantitative. It was qualitative.

    而从系统上看来,以色列上帝和其他国家的之间的区别,不只是数量上的,更是性质上的。

    耶鲁公开课 - 旧约导论课程节选

  • It rejects the pagan idea of a realm beyond the deity, the source of mythology and magic. The affirmation that the will of God is supreme and absolutely free is a new and non-pagan category of thought".

    这推翻了异教中的观点,即存在超越性的,作为话和巫术之源的领域,上帝的意愿是无上,并且绝对自由的,这一论断,是一个全新的且与异教思想无关的内容,“

    耶鲁公开课 - 旧约导论课程节选

  • We don't have the image of this as a throne with the ark as God's footstool. So it seems to be a greater abstraction of the deity.

    我们也没有看到王冠和约柜作为上帝脚凳的画面,因此这似乎是对的进一步抽离。

    耶鲁公开课 - 旧约导论课程节选

  • It's merely limiting the number of gods worshipped to one, but it houses that God in a temple. It offers him sacrifices and so on.

    这仅仅是把崇拜的的数量缩减为一个,并且把这唯一的上帝供奉在寺庙里,对他进行供奉。

    耶鲁公开课 - 旧约导论课程节选

  • In one Psalm--it's great--he's one of the gods and he says, "You know, you guys don't know what you're doing. Let me take over."

    其中一篇写得很好,上帝是众的一员,他说道,“知道吗,你们根本不明白自己在做什么,还是让我来吧“

    耶鲁公开课 - 旧约导论课程节选

  • 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,“即使缩小了的数量,也和以色列的一论不同,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。

    耶鲁公开课 - 旧约导论课程节选

  • That's one line of interpretation So the very action that brought them a godlike awareness of their moral autonomy was an action that was taken in opposition to God.

    那是一种解读,而这个行为,带给他们对自身道德控制力的性意识,正是对上帝的违背。

    耶鲁公开课 - 旧约导论课程节选

  • They're not in themselves, however, divinities: They are merely God's creations.

    不存在于它们本身当中:,他们只是上帝的创造物。

    耶鲁公开课 - 旧约导论课程节选

  • 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,在一论体系中没有恶灵,能够形成一个可与他相抗衡的领域。

    耶鲁公开课 - 旧约导论课程节选

  • We should note that this notion, or this idea of a god who can even make and keep an eternal covenant is only possible on the view that God's word and will are absolute, insusceptible to nullification by some superior power or some divine antagonist.

    需要注意的一点是,可以签订和遵守契约,只有可能是,上帝言语和意愿是不可违背的,并不会因为高级权力和强大对手而受到影响。

    耶鲁公开课 - 旧约导论课程节选

  • Such where the deep transported mind may soar Above the wheeling poles, and at Heav'n's door Look in, and see each blissful Deity Now the graver subject that Milton is intending at some point to expound upon is clearly an epic one.

    埋藏于心底的思想会,冲天而上并到达上帝的门前,往里一瞥你会看到每个快乐的,现在弥尔顿正打算用更庄重的主题,详细点说就是史诗。

    耶鲁公开课 - 弥尔顿课程节选

  • However, over the course of time, some ancient Israelites, not all at once and not unanimously, broke with this view and articulated a different view, that there was one divine power, one god.

    然而随着时间推移一些犹太人,不是全体一致地,摒弃了这种,认同并信仰一种完全不同的,那就是世上只有一个上帝

    耶鲁公开课 - 旧约导论课程节选

  • So in sum, Kaufman's argument is this: Israel conceived of the divine in an entirely new way. Israel's God differed from the pagan gods in his essential nature. The pagan gods were natural gods.

    总而言之,考夫曼的观点就是:以色列从一种全新的角度,构想了的世界,以色列的上帝与异教的众,在本质上完全不同,异教的众是自然的

    耶鲁公开课 - 旧约导论课程节选

  • Whatever the actual origin of these various dietary taboos, they are here embedded in a larger ideological framework concerning the need for the Israelites to separate themselves and to be holy like their god. The dietary laws are connected then with this theme of imitatio dei, of imitation of God.

    不管这些饮食禁忌的实际起源是什么,它们都被嵌入一个庞大的思想框架,这个框架考虑到以色列人对区别他们自身,和他们圣的的需要,饮食教规,和对上帝的模仿有关系。

    耶鲁公开课 - 旧约导论课程节选

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