旧约圣经中耶稣作为以别雅威的背景

Moses Adeleke Adeoye
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引用次数: 0

摘要

犹太教关于耶和华和弥赛亚的观点,其任务是修复耶和华和他的人民之间的错误联系,引导他们走向上帝通过他的任命赋予他们的性格。以赛亚所提到的以别人,实现了他的理想,最终回到耶路撒冷,继续他的预言工作,这不是不可信的。耶和华的品质,邪恶的问题,神正论只是旧约哲学家对整个古代以色列宗教的观点所涵盖的几个主题。为了确定耶稣是否在《申命记》和《以赛亚书》中提到的上帝的仆人,本文将《以赛亚书》53章和61章置于背景中。Heilsgeschichte的演变暗示了以伯德·耶和华的形象。研究人员得出的结论是,即使在巴勒斯坦和主流的关键要素思想可以表明这样一个概念的存在,它充其量是不可能的和脆弱的。然而,这并不能改变上帝受苦的仆人和受苦的先知是联系在一起的事实。《对观福音书》确实把死亡和以别与上帝和他的子民之间的复辟之约的观念应用到他自己身上。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Old Testament Biblical Context of Jesus as Ebed Yahweh
Judaism's ideas of Ebed Yahweh and the Messiah are tasked with mending the false connection between Yahweh and his people and guiding them toward the disposition God has given them via his appointment. It's not implausible to think that the Ebed figure Deutero-Isaiah refers to lived up to his ideals and eventually went back to Jerusalem to continue his prophetic work. The qualities of Yahweh, the issue of evil, and theodicy are just a few of the topics covered in the writings of the Old Testament philosopher viewpoints on the entire ancient Israelite religion. To determine if Jesus serves as the Servant of God referred to in Deutero-Isaiah, the paper contextualizes Isaiah chapters 53 and 61. The evolution of Heilsgeschichte alludes to Ebed Yahweh’s figure. The researcher concluded that even in Palestine and mainstream crucial element thought could show that such a concept existed, it was, at best, improbable and flimsy. However, this does not change the reality that the Suffering Servant of God and the Suffering Prophet are linked. The Synoptic did apply ideas, death and Ebed's restoration covenant between God and his people to himself.
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