By Johannes Henricus Scholten
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Extra info for A Comparative View of Religions by Scholten
3; Ezek. vi. 3; xx. 28.  1 Kings, xii. 28, 33. Comp. Ex. xxxii. 4, 19.  Levit. xviii. 21; xx. 2; Deut. xii. 31.  Gen. xxiv, xxviii.  Gen. xiv. 18-20; xx. 3, 4.  Gen. xxxi. 19, 30, et seq; xxxv. 2-4; Joshua, xxiv. 2, 14.  Judges, xviii. 14, et seq; 1 Sam. xix. 13; 2 Kings, xviii. 4; Ezek. xx. 7.  Ex. iii. 13, et seq; vi. 2.  Ex. xx. 2, 3.  Ex. viii. 10; xv. 11; xviii. 11; xx. 3.  Deut vi. 4; iv. 28, 35; xxxii. 39; Isaiah, xliv. 6, 8; xlv. 5, 6.  Amos, vii.
The wise), the ancient genii of the country, Zarathustra developed the belief of one highest God, Ahura-Mazda (Ormuzd, Greek, [Greek: Osompzês]), a doctrine which he received by divine inspiration through the mediation of the spirit Srasha. Ahura-Mazda, surrounded by the Amesha-Spenta (Amshaspands), or the holy immortals, not until later reduced to seven, is the creator of light and life. The hurtful and evil, on the contrary, is non-existence (akem), and in the oldest parts of the Avesta, the Gathas, which go back to Zarathustra and his first followers, is not yet conceived as a personal being.
5, 6.  Amos, vii. 14.  Isa. i. 11-18; Jer. vii. 21-23. —Tr. —Tr.  Jer. xxxi. 31, et seq; Isa. ii. 2-4; Amos, ix. 12; Isa. xxv. 6; lii. 15; lvi. 6, 7; lxvi. 23; Zech. viii. 23; xiv. 9, 16.  Isa. liii. —Tr.  The most original sources of the Christian religion are the Synoptic Gospels, in which, however, criticism must distinguish between the older and later portions. The fourth Gospel is marked by a more profound speculation upon the person and the work of Christ, by which the Christian mind freed itself entirely from the Jewish forms in which Jesus, as a popular teacher in Israel, had set forth his doctrine.
A Comparative View of Religions by Scholten by Johannes Henricus Scholten