火教

Some of the most striking parallels to Jewish-Christian eschatology can be shown to be very late developments in Zoroastrianism.

一些最引人注目的相似之处犹太基督教的末世论可以证明是非常晚的事态发展，拜火教。

Heaven and hell, the final renovation of the world, including the bodily resurrection, were elements in Zoroastrian eschatology.

天堂与地狱，最后的装修世界，包括身体的复活，是元素的拜火教末世论。

On the other hand, it would not do violence to a high view of inspiration to admit that God could have used Zoroastrianism as a means of stimulating the Jewish mind to think on these subjects even as he used hellenism to prepare the Jewish mind for the Christian revelation.

另一方面，它不会做暴力高鉴於灵感承认上帝可以使用拜火教的一种手段刺激犹太人铭记想就这些问题，即使他用希腊准备犹太人铭记基督教启示。

This seems the favourite doctrine of the modern Parsees of Bombay, as may be seen in Mr. Navroji Maneckji Kanga's article in the "Babylonian and Oriental Record" for May, 1900 (VIII, 224-28), and it is claimed to be strictly founded on teaching of the Gathas; but although such a development of thought a real monotheism with the Zoroastrian dualism, these theories cannot really be called Avestic at all, except in so far as Zrvana Akarana is an Avestic term.

这似乎是最喜欢的学说现代Parsees孟买，可以看出先生Navroji Maneckji阿卡勒的文章在"东方巴比伦和记录" 5月， 1900年（第八224-28 ），它声称是严格成立於教学的Gathas ；但是，尽管这样的发展思路真正一神教的拜火教二元论，这些理论不能真正被称为Avestic所有，但在迄今为止的Zrvana Akarana是一个Avestic任期。

This word, which designates the high priest of the Zoroastrian religion, is composed of mas ,'great', and moghn , which means ' Magian '.

这个字，其中指定大祭司的拜火教的宗教，是由马斯，'伟大的'，和 moghn ，这意味著' Magian '。

This conquest (637-651) was fatal to the Iranian religion, and caused Zoroastrianism to be supplanted by Mohammedanism and the Avesta by the Koran.

这征服（ 637-651 ）是致命的伊朗宗教，并造成拜火教被取代的Mohammedanism和阿维斯塔的古兰经。

On account of Persia's political influence in the north-eastern part of Arabia, it is natural to find Zoroastrian elements in the Koran.

考虑到波斯的政治影响力在东北部的一部分，沙特阿拉伯，这是很自然找到拜火教内容可兰经。

The great problem of the origin of evil which has ever been the main stumbling-block of religious systems, was solved in the Zoroastrian Reform by the trenchant, if illogical, device of two separate creators and creations: one good, the other evil.

伟大的起源问题的邪恶而过的主要绊脚石的宗教体系，是解决改革中的拜火教的锋利，如果不符合逻辑的，装置的两个独立的创作者和作品：一个良好的，其他的罪恶。

For wellnigh five hundred years after the Macedonian invasion the Parsee scriptures remained in a scattered condition, much being preserved only by memory, until the great Zoroastrian under the Sassanian dynasty (AD 226-651), when the texts were again collected, codified, translated into Pahlavi, and interpreted.

为wellnigh五百年入侵后，马其顿的帕西经文仍处於分散状态，但只有保存记忆，直至伟大的拜火教的波斯萨珊王朝（公元226-651 ）时，文本再次收集，整理，翻译到巴列维，并解释。

Besides, it must be noted that there are scholars who date Zarathustra in the mid-first millennium, which makes it very implausible that there is continuity from the BMAC to Zoroastrianism.

此外，必须指出的是，有学者谁查拉图斯特拉之日起在中第一个千年，这使得它非常难以置信的，有连续性在BMAC以拜火教。

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。