As we have observed many times befo

As we have observed many times before, the OT writers were not concerned to formulate general truths about God or humanity, but spoke primarily about their own times and people and the ways of God as they perceived them in Israel’s experience. Therefore, many of the biblical texts do not lend themselves simply or religious instruction for modern readers, and it is difficult to move directly from Isaiah 40 and Ezekiel 34 to our own situation. They are concerned, after all, with the conditions and prospects of Israel in the sixth century B.C. One of our responsibilities as interpreters of the Bible is to acknowledge the time-bound features of these texts and not try to force them to speak to us in ways they were not meant to do. Nevertheless, there are elements in them which can illuminate our understanding of God.
God is the savior in Isaiah 40 and Ezekiel 34. This is the understanding of God that dominates the story of Israel in the Pentateuch and the Psalms, and it reappears again and again in the prophets. Christians are often unaware of this, or disregard it. It is common for Christians to exalt the NT at the expense of the OT, by contrasting the NT message of salvation with “the OT message of judgment.” However, this is an inadequate interpretation of the Bible. There is judgment in both testaments, but both are founded in faith in God as creator and redeemer. The story of Israel is a story of salvation. The prophecy of salvation in Isaiah 40 and Ezekiel 34 is a renewal of God’s promise to Abraham (Genesis 12) and to Moses (Exodus 3), and it is the message that unites the OT, as well as the NT. The primary relevance of these two texts (and the others we have discussed) for modern readers lies in this understanding of God as creator and savior. The basic meaning of these texts was what they said to Judean exiles 2500 years ago about their situation, their prospects, and their faith. Their meaning for us is twofold. We can see the witness of faith in God as it worked in ancient Israel, and we can reaffirm that faith ourselves. The fruits of God’s word are always appropriate to the time in which it is spoken, and they may not be the same in every age. And yet, it is the same God whose word is spoken. Knowledge of the prophets’ faith in God, which found expression in their writings but which even more undergirded them, is the principal meaning of these texts for us.

結果 (中文) 1:

As we have observed many times before, the OT writers were not concerned to formulate general truths about God or humanity, but spoke primarily about their own times and people and the ways of God as they perceived them in Israel’s experience. Therefore, many of the biblical texts do not lend themselves simply or religious instruction for modern readers, and it is difficult to move directly from Isaiah 40 and Ezekiel 34 to our own situation. They are concerned, after all, with the conditions and prospects of Israel in the sixth century B.C. One of our responsibilities as interpreters of the Bible is to acknowledge the time-bound features of these texts and not try to force them to speak to us in ways they were not meant to do. Nevertheless, there are elements in them which can illuminate our understanding of God.神是救主在以赛亚书 40 和以西结书 34。这是占主导地位的以色列在摩西五经和诗篇上所记，故事的神的理解，它又一次再现先知。基督徒往往意识不到这一点，或无视它。这是救赎的常见的基督徒来赞美牺牲 OT，NT 通过对比 NT 消息与"判断的 OT 消息"。然而，这是圣经 》 不足解释。在这两个旧约，判断，但都建基于对上帝作为造物主与救赎主的信仰。以色列的故事就是救赎的故事。在以赛亚书 40 和以西结书 34 救赎的预言是神的应许给亚伯拉罕 (创世记 12) 和 Moses (出埃及记 3)，更新并团结 OT，NT 的消息。这两个文本 (和我们已经讨论的其他) 的主要关联为现代读者在于这种理解上帝是造物主和救主。这些文本的基本含义是什么他们说到犹太流亡者 2500 年前关于他们的情况，他们的前景和他们的信仰。他们对我们的意义是双重的。它工作在古代以色列，和我们可以重申相信我们自己，我们可以看到对上帝的信仰的见证。神的话语的水果都是适当时间说，和他们可能不相同在每个年龄段。然而，它是同一位神的说话。先知的对神，在他们的著作中发现表达但其中更博大他们，知识是信心的为我们这些文本的主要意义。

結果 (中文) 2:

正如我们之前观察过很多次，OT作家不关心制订神或人类普遍的真理，但主要是讲关于他们自己的时代和人民的上帝，因为他们认为他们在以色列的经历的方式。因此，许多圣经文本本身不能简单地或宗教指令现代读者，而且很难直接从以赛亚书40和以西结书34移动到我们自己的情况。他们担心，毕竟，随着条件和以色列在公元前六世纪的一个前景，我们的责任是对圣经的解释是承认这些文本的时间限制功能，而不是试图强迫他们说话我们方面，他们并没有打算这样做。不过，也有他们的元素，可以照亮我们的上帝的理解。
上帝是救世主在以赛亚书40和以西结书34这是神的支配以色列在摩西五经和诗篇的故事的理解，并再次重新出现，并再次在先知。基督徒往往没有意识到这一点，或者忽略它。这是常见的基督徒高举NT在旧约的代价，通过对比救赎的NT消息“的判断OT消息。”不过，这是圣经的解释不够。有两个遗嘱的判断，但两者都成立于对上帝的信仰作为创造者和救赎。以色列的故事是救赎的故事。救恩以赛亚书40和以西结34的预言是上帝的应许亚伯拉罕（创12）和摩西（出埃及记3）更新，它是团结的OT，以及新台币的消息。这两个文本（以及其他一些我们已经讨论）为现代读者的主要意义在于，这种理解上帝的作为创造者和救世主。这些文本的基本含义是什么，他们要流亡犹太2500年前对自己的处境，他们的前景，和他们的信仰说。其意义对我们来说是双重的。我们可以看到信神的见证，因为它曾在古代以色列，我们可以重申了自己的信念。神的话语的果实总是适合于它所讲的时候，他们可能不会在每一个时代一样。然而，这是神一样的词是口头的。知识先知“对上帝的信仰，这表现在他们的著作，但它更undergirded他们，是这些文本对我们的主要意义。

結果 (中文) 3:

正如我们已经观察过很多次，OT作家是不是有关制定关于神或人类的一般真理，但主要谈了自己的时代，人与神的道，因为他们认为他们在以色列的经验。因此，许多圣经的经文都不能简单地为现代读者提供宗教指导，很难将直接从以赛亚40和以西结书34到我们自己的情况。他们担心，毕竟，条件和前景以色列在公元前6世纪一个我们的责任作为翻译的圣经是承认的时间约束特征的这些文本，不要强迫他们说我们的方式他们不应该做的。然而，他们有可以照亮我们认识神的元素。
神在以赛亚40和以西结书34救世主。这是对神的认识，主要在五经以色列的故事和诗篇，它出现在一次又一次的先知。基督徒往往不知道这一点，或无视它。基督徒尊崇NT在OT费用是很常见的，通过对“判决的传递信息”与“救赎”的新信息进行对比，这是对圣经的解释不足。这是新约和旧约的判断，但两者都是建立在神的创造者和救赎主的信仰。以色列的故事是一个救赎的故事。的预言以赛亚书40和以西结书34更新神应许亚伯拉罕（创12），摩西（出埃及记3），它是消息，联合OT的救赎，以及NT。现代读者对这2个文本（以及我们所讨论过的其他文本）的主要相关性在于，在这个理解中，上帝是造物主和救世主。