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hebrew
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  希伯来
    The Comparison Between Hebrew Myth and Ancient Chinese Myth
    希伯来神话与中国古代神话之比较
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    Hebrew Myth in Religious Culture Angle
    宗教文化视角中的希伯来神话
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    The Comparison of Flood Myth in Ancient Greece and Hebrew
    古希伯来和古希腊民族洪水神话之比较
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    Hebrew is the founder of time culture.
    希伯来民族开创了时间的文化,“历史”首次以一种全新的面目展现在人神之间。
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    According to different definitions in Encyclopedia of Judaism and the regulations on charity in Hebrew Bible and Talmud, the definition of Jewish charity is summarized in three aspects. This thesis will discuss the theories of Jewish charity and charity practice on the second aspect.
    通过对《犹太百科》中“慈善”的各种定义,《希伯来圣经》和《塔木德》中的“慈善”行为的规定,笔者总结出犹太教“慈善”的三层定义,并且本文将在第二层意义上探讨犹太教的慈善理论和实践。
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  “hebrew”译为未确定词的双语例句
    A glimpse of Hebrew's attitudes towards marriage through Genesis
    从《创世纪》看古希伯来人的原始婚姻观
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  相似匹配句对
    Hebrew is the founder of time culture.
    希伯来民族开创了时间的文化,“历史”首次以一种全新的面目展现在人神之间。
短句来源
    Hebrew Myth in Religious Culture Angle
    宗教文化视角中的希伯来神话
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  hebrew
A third anthropological view that tries to make that understandable is the anthropology of the Hebrew Bible.
      
There is no Hebrew word for 'mind' in contrast to 'body' or vice versa.
      
A rational system of vernacular animal names, as exemplified by Hebrew amphibian and reptile names
      
The reviving Hebrew language requires an artificially enriched vocabulary for animals.
      
Already Todros Todrosi, who translated Ibn Ru?d into Hebrew in the fourteenth century, tried to emend it.
      
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he Christian concept of“original sin”is one of its central ideas and fundamentalfeatures. For integration and mutual learning between Chinese and Western Cultures. itis highly significant to have a clear explanation and meaning of the concepts of “sin”'and“feeling of sin”in the traditional thought and its contemporary development. This essayoffers a three level discussion of the subject. First, the mythological explanation of vi-olations and criminal offences by the earliest ancestors of the human being in the...

he Christian concept of“original sin”is one of its central ideas and fundamentalfeatures. For integration and mutual learning between Chinese and Western Cultures. itis highly significant to have a clear explanation and meaning of the concepts of “sin”'and“feeling of sin”in the traditional thought and its contemporary development. This essayoffers a three level discussion of the subject. First, the mythological explanation of vi-olations and criminal offences by the earliest ancestors of the human being in the conceptof original sin; it points out that such a concept of original sins based on Hebrew mythsis lacking in traditional Chinese Culture , but the “gloomy consciousness”in the ChineseConfucianist spirit can be a concealed thread for contacting and linking up this concept oforiginal sin, making it possible to eliminate the absolute antagonism and incompati-bility. Second, the breaking of relations as reflected by the concept of original sin, i. e.the break of relations between man and God and the resulted sabotage of the relationsbetween man and man. This understanding can deepen the understanding of “sin”from“human behaviour”to the “human condition”, which would be easier to be accepted inlinking up of Chinese and Western Cultures. The essence of culture reflects the variousrelations between human being , and the break of these relations will inevitably result insocial disorder and harm to the human being as a whole. Third, the exploration of themeaning of“absence”or“staying away from the goal”in the concept of original sin revealsthe contradiction between the ideal pursuit of man and his limited ability and the dilem-ma in which he is eager for perfection but fails to reach his goal, hence indicating thesubstantial difference between the relativity of the human being and the superb absoluteexistence. However, this understanding has replaced the pure denial and pure negativemeaning of “sin”, and its analysis of the humanity contains active humanist spirit andrealistic concern. Therefore it can provide greater space for the exchange of and dialoguebetween the Chinese and Western Thinking.

《老子想尔注》及其思想钟肇鹏TheConceptofOriginalSinintheCulturalEncounterbetweentheEastandtheWest¥ZhouXinpingTheChristianconceptof“original...

Abstract Philo's epoch-making contribution is in his expounding of the holy scriptural theology with Plato's philosophy, and in introducing Greek spirit of the Logos into Hebrew faith of the God, and thus establishing the doctrines of Divine Logos as the medium between the God and the world, and therefore he became the founder of Christian theology. As the self-manifestation of God, the Divine Logos is a way by which the God creates the world, and a way as well by which the God redeems the human being,...

Abstract Philo's epoch-making contribution is in his expounding of the holy scriptural theology with Plato's philosophy, and in introducing Greek spirit of the Logos into Hebrew faith of the God, and thus establishing the doctrines of Divine Logos as the medium between the God and the world, and therefore he became the founder of Christian theology. As the self-manifestation of God, the Divine Logos is a way by which the God creates the world, and a way as well by which the God redeems the human being, and thus it is a cornerstone of the whole Christian theology. Philo's doctrines of the Logos had very deep influence upon the early Christian Fathers, has become later the theoretical basis of Christian Augustinism. In the expression of modern Christian theology in respect to God's creation and redemption, Philo's doctrines of the Logos still has important significance that can not be underestimated. Born in 1958, the author is currently a Ph.D. candidate in the Department of Religion of Faculty of Philosophy, Wuhan University.

斐洛的划时代贡献在于用柏拉图哲学阐释圣经神学,将希腊的逻各斯精神注入希伯莱的上帝信仰,提出关于作为上帝与世界之中介的神圣逻各斯的学说,成为基督教神学的奠基人。神圣逻各斯作为上帝的自我显现,是上帝的创世之道,同时是上帝的救赎之道,因而是全部基督教神学的...

As for the problem that how the Christian theology became the dominative culture in the early peroid of European Middle Ages, the former scholars have all acknowledged that was the result from Hellenic-Roman and Hebrew culture affection. However, why these two kinds of culture which belong to different ancient cultural patterns constituted special medieval culture of Europe? The article below bringsforth that the radical cause of the change from primitive religion to theological religion was that human's...

As for the problem that how the Christian theology became the dominative culture in the early peroid of European Middle Ages, the former scholars have all acknowledged that was the result from Hellenic-Roman and Hebrew culture affection. However, why these two kinds of culture which belong to different ancient cultural patterns constituted special medieval culture of Europe? The article below bringsforth that the radical cause of the change from primitive religion to theological religion was that human's thinking changed from mythological to religious. Meanwhile, the action of the synthetical.factors, such as the theological evaluation out of the Hellenic-Roman culture summarized by reason, the agreement between christianity and the human's historical need by that time, some internal consonance of christian theories with western encient cultural spirits and the huge capacity of Christianity to absorb different cultures, made Hellenic-Hebrew cultures medieval.

关于基督教神学如何成为欧洲中世纪初期占主导地位文化的原因问题,以往的学者均看到希腊罗马和希伯来文化(二希)的影响。但是,二者究竟怎样从分属不同的上古文化形态造就了欧洲中世纪文化的独特构成,本文提出,人类从神话思维到宗教思维是造成原始宗教向神学宗教转变的根本原因。同时,还有希腊罗马文化被理性总结时的神学价值取向、基督教与当时人们的历史需求的契合、基督教学说与西方远古文化精神某些内在的一致性以及基督教自身巨大的文化包容性等原因。正是这些因素的综合作用,造成了“二希”文化的中世纪化

 
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