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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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Now it's not entirely clear that Milton has been successful in sufficiently vilifying Mammon's project of the excavation of riches.
现在尚不清楚弥尔顿是否成功地,有力地咒骂贪神挖掘财富的这一行径。
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I think your word "vocation" is the key, certain kind of calling, And I signed the divine wisdom actually.
我认为你所说的“职业“是关键，这是一种召唤，我做的是宣扬神的智慧。
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He didn't believe it and in order to disprove the Oracle's statement he says he began a lifelong quest to find someone wiser than himself.
他不相信,且为了加以反驳神谕论述,他说自己开始了一趟终身的找寻,要找出一位比自己聪明的人。
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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,认为你与上帝或诸神相比一无是处
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And then he said at the end: "Do justice, love mercy and walk humbly with our God. " And the last value I talked about is faith.
最后他说：,坚持正义，学会宽容，谦逊地跟从神“,我要说的最后一种价值观是信仰。
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It brought Judean religion closer to monotheism because you have the insistence of worshiping one god in his one central sanctuary.
它使犹太人的宗教更接近于一神崇拜因为,对只崇拜一个神并且以他为祭祀中心的坚持。
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So priests, ministers or pastors -- we still call them pastors -had long been referred to as shepherds.
因此牧师，神官或教会牧师-我们仍然这样叫他们,很长一段时间都以牧羊人来代指。
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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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So a third way has emerged in the last 20 years, or 15 years or so, and it's one that seeks to avoid this dichotomy between polytheism and monotheism.
因此出现了第三种解释，在过去20年或15年间，它试图避免,将多神论和一神论一分为二。
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One of the things he claims is that in a polytheistic system, which is morally neutral, where you have some primordial realm that spawns demons, monsters, gods, evil is a permanent necessity.
他所提到的一件事是，在多神体系中，道德是中立的，这里有最原始的国度,生产恶魔，怪兽，神灵和邪恶是一种永久需求。
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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,也就是神的血统转换成人的这一神学教义，上帝是怎么成为凡人的。
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But the introduction, "You shall be holy for I the Lord your God am holy"--being holy in imitation of God is emphasized repeatedly as the purpose of the laws in the Holiness Code especially.
你们要圣洁，因为我耶和华你们的神是圣洁的“,这一引言就是教导人们要效仿上帝保持圣洁,作为法律的目的它被反复强调，特别是在圣洁法典里。
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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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But they possess wisdom as an attribute, not as an essential characteristic.
然而拥有这些能力只是神的一种属性,而非必要的特征。
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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，上帝是众神的一员，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“
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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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Hear, O Israel! Yahweh is our God, Yahweh alone. You shall love the Lord your God with all your heart and with all your soul and with all your might. Take to heart these instructions with which I charge you this day.
以色列啊！你要听：耶和华我们神是独一的主你要尽心,尽性，尽力爱耶和华你的神,我今日所吩咐你的话都要记在心上。
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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神，上帝。
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The heaven in this poem is so far from being the incorporeal - the spiritual heaven of orthodox Christianity that you have an image of an actual orgy, the festal orgy raging under the thyrsus .
这首诗所描绘的天堂与正统基督教所宣扬的,非物质的，精神的天堂是如此大相径庭,弥尔顿描绘了一副纵欲狂欢的场景,在神杖下纵欲狂欢。
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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,构想了神的世界，以色列的上帝与异教的众神,在本质上完全不同，异教的众神是自然的神。
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