希伯来人

Jude, II Peter, II and III John; these, like Origen, Eusebius wished to be admitted to the Canon, but was forced to record their uncertain status; the Antilegomena of the inferior sort were Barnabas, the Didache, Gospel of the Hebrews, the Acts of Paul, the Shepherd, the Apocalypse of Peter.

较好的是在教会中的圣雅各福群会和圣犹大书第一，二彼得第一，第二和第三约翰；这些一样，渊源，尤西比乌斯希望被接纳为佳能，但被迫将记录他们的不确定状态； antilegomena的劣排序分别巴纳巴斯， didache ，福音的希伯来人，行为的保罗，牧羊人，启示彼得。

The Scrolls are for the most part, written in Hebrew, but there are many written in Aramaic.

古卷很大程度上是希伯来人书写的，但是许多是用亚拉姆语写的。

Cahill is very enthusiastic about the Hebrews, which is another way of saying that he's very biased.

卡希尔是非常关注的希伯来人，这是另一种说法，他很偏颇的方式热烈。

Cahill doesn't know and therefore attributes a number of "new" world views incorrectly to the Hebrews.

卡希尔不知道，因此属性的"新"世界排名看法不正确的希伯来人。

God was with Moses and the children of Israel...

上帝曾与摩西和希伯来人在一起。。。

And she had compassion on him, and said, This is one of the Hebrews' children.

孩子哭了，她就可怜他，说，这是希伯来人的一个孩子。

And she had compassion on him and said, This is one of the Hebrews' children.

孩子哭了，她就怜惜他，说，这是希伯来人的一个孩子。

As concerns your more particular questions, I do not see any basic contradiction between the Greek and Socratic belief that there is an immortal mind in a mortal body, and the emphasis on unity of life which we find in ancient Hebrews,- on the condition that the immortal mind in question not be regarded (in the Platonic or Hindu manner) as a spirit prisoner in an alien place or a bird in a cage, but as a spirit substantially one with the body it animates (according to the Aristotelian notions of "form" or "entelechy", which Thomas Aquinas has made classical in Catholic theology).

对于你特别提到的问题，我并不认为在东正教的信仰和苏格拉底派的信仰之间有任何基本的冲突或矛盾，它们都相信在一个有限肉体中存在着一个不朽的灵魂，并强调二者的统一，古希伯来人也如此认为。在这种情况下，我们所谈的不朽的灵魂并不被认为（如同在柏拉图主义者和印度人的思想方式里一样）是禁锢于异己处的"囚徒"，如同关在笼中的鸟，而是赋予肉体生命的实质上的精神存在（根据亚里士多德关于"形式"和"生命圆满"的观念，圣。

The order of books follows that of the Bull of Eugenius IV, except that Acts was moved from a place before Apocalypse to its present position, and Hebrews put at the end of St.

该命令的书籍如下是牛市的eugenius四，除表示行为是一个从一个地方才启示，到现在的位置，并把希伯来人在去年底圣保禄的书信。

Goestあ? And I said: I seek a midwife of the Hebrews.

我回答说：我寻求一个助产士的希伯来人。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。