-
Well, this view, this evolutionary view, or evolutionary model, was challenged by man a named Yehezkel Kaufmann in the 1930's.
这个改进了的观点，或者说改进了的模型，在20世纪30年代受到了来自考夫曼的质疑。
-
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？
-
So magic in a pagan system, Kaufman claims, is a way of getting around the gods, circumventing the capricious will of the gods and demons.
考夫曼宣称，异教系统中的法术，可以用来应付众神,能使反复无常的神谕和恶魔的诅咒失灵。
-
The last few pages are a schedule of the actual readings, and the assignment that you'll have for the weekend and for next week's lectures are the readings by Kaufman.
后面的几张是关于真正要去读的材料和，周末作业的安排,为下一周讲课安排的阅读材料是考夫曼写的。
-
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。
-
What is Kaufman claiming? Okay. That's exactly the kind of stuff that should be popping into your head-What about...what about?--okay, and in section, you're going to be discussing exactly that story. Okay?
考夫曼对此是怎么看的等等，这些都的确是,你们不假思索应该想到的，怎么看待这个，怎么看待那个，在这个章节里你们会详细地讨论这个故事？
-
I really, really need you to read that before the next class, and I want you to read it critically.Kaufman's ideas are important, but they are also overstated, and so they're going to be interesting for us.
我非常非常需要你们在下一次课前读完，要带有批判性的去读，考夫曼的思想是很重要的，但也有夸张的成分在里面，所以阅读他的作品对我们来说是很有趣的。
-
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。
-
Second, he says, because humans also emerge ultimately from this primordial realm there's a confusion of the boundary between he chooses the word "confusion"--that's common in pagan religion.
其次，考夫曼说，因为人类最终也是起源于这个原始领域,所以对于怎么划分神族和凡人,-考夫曼选择了异教中常见的“困惑“来形容此界限。
-
The pagan cult, Kaufman claims, is a system of rites.
考夫曼认为，异教祭仪，是一个仪式系统。
-
Pagan religions contain theogonies, birth of a god, "theogony", accounts of the births of gods. Now this impersonal primordial realm, Kaufman declares, contains the seeds of all beings.
异教有神谱，神族谱系，用来记载诸神的诞生的，考夫曼认为，这个可观存在的原始领域包含了万物的本源。
-
Kaufman asserts that mythology is basic to pagan religions.
考夫曼宣称，神话是异教的基础。
-
And that's an aspect that is really not entertained by Kaufman.
而这个观点并不为考夫曼所接受。
-
So, Kaufman says that the pagan worldview is one of an amoral universe ; Not a moral universe; not an immoral universe; but an amoral universe. It is morally neutral.
因此据考夫曼所说，异教认为,既不是道德的宇宙，也不是不道德的宇宙;,而是与道德无关的宇宙，它从道德上中立。
-
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。
-
What that means, Kaufman asserts, is that in pagan religion there's very often a fluid boundary between the divine, the human, and the natural worlds. They blur into one another because they all emerge ultimately from the same primordial world stuff.
考夫曼认为，在异教概念里,神族、人类和自然世界的划分标准通常是不固定的，三者之间互相影响，因为从根本上来说,它们都是从同一个世界本源上发展而来。
-
Now in Kaufman's view the similarities, therefore, between the Israelites and Ancient Near Eastern religion and cultures that everyone was so busily finding and celebrating, these were in the end similarities in form and external structure, appearance. They weren't essential similarities.
在考夫曼看来，人们苦苦寻找的,犹太与古近东宗教文化的相似点,只是在形式和外部结构上相同罢了,这些并不是必要的。
应用推荐