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信仰 means firm belief, faith, persuasion, conviction, and sometimes religion or creed in Chinese, Japanese Kanji and old Korean Hanja.
信仰 clearly fits religious connotation of the English word "devotion."
信仰 is often used to refer to a person of faith or a religious person.
This can be directly translated as "firm belief," "creed," "conviction" or simply as "religious" depending on context.
Some will also use this to mean "trust in God" in Japanese (though the term for God is not actually in this title).
It should be noted that this word is a little strange alone on a wall scroll.
While this can be pronounced in Japanese, it's not a great selection for a wall scroll if your audience is Japanese.
神を信ぜよ is a way to express, "Trust in God" in Japanese.
The first character is "God."
The second character is a particle that links the ideas here.
The last three characters are a word that means, "to believe," "to believe in," "to place trust in," "to confide in," "to have faith in."
Basically, this is the Japanese phrase for, "Have faith in God," "Believe in God," or "Trust in God."
Note: Because this selection contains some special Japanese Hiragana characters, it should be written by a Japanese calligrapher.
神の信仰 is the simplest way to express, "Trust in God" in Japanese.
The first character means God, deity, divinity, or spirit (in this case, it will be read as God).
The second character is a particle that links the ideas.
The last two characters mean faith, belief, or creed, in religious context.
相信上帝 means exactly what the title suggests. The first two characters mean "trust" or "believe" and the second two mean "God" (as in the God of Abraham and the God of Zion).
相信上帝 is also how the American phrase "In God We Trust" as seen on U.S. Currency would be translated into Chinese. It would also be correct to say that this means "Believe in God," though in this arrangement/context, one would be more likely to interpret it as "trust."
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The following table may be helpful for those studying Chinese or Japanese...
|Title||Characters||Romaji (Romanized Japanese)||Various forms of Romanized Chinese|
Faith in God
|信仰||shin kou / shinkou / shin ko / shinko||xìn yǎng / xin4 yang3 / xin yang / xinyang||hsin yang / hsinyang|
|Trust in God|
Faith in God
|神を信ぜよ||kami wo shin ze yo|
|Trust in God|
Belief in God
|神の信仰||kami no shin kou|
kami no shin ko
|Trust in God||信靠上帝||xìn kào shàng dì|
xin4 kao4 shang4 di4
xin kao shang di
|hsin k`ao shang ti
hsin kao shang ti
|Trust in God|
In God We Trust
|相信上帝||xiāng xìn shàng dì|
xiang1 xin4 shang4 di4
xiang xin shang di
|hsiang hsin shang ti
Below are some entries from our dictionary that may match your faith in god search...
If shown, 2nd row is Simp. Chinese
|Simple Dictionary Definition|
| lì yì / li4 yi4
rieki(p);riyaku / りえき(P);りやく
benefit; (in sb's) interest; CL:個|个[ge4]
(noun/participle) (1) profit; gains; (2) benefit; advantage; interest (of the public, etc.); (3) (りやく only) grace (of God, Buddha, etc.) (esp. as attained through rightful actions, prayer, adherence to one's faith, etc.); blessing; miracle; (personal name) Toshimasu
Benefit, aid, to bless; hence 利益妙 the wonder of Buddha's blessing, in opening the minds of all to enter the Buddha-enlightenment; efficacy
| wén shū / wen2 shu1
Monju / もんじゅ
Manjushri, the Bodhisattva of keen awareness
(Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju
(文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N; Mañjuśrī
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Professional calligraphers are getting to be hard to find these days.
Instead of drawing characters by hand, the new generation in China merely type roman letters into their computer keyboards and pick the character that they want from a list that pops up.
There is some fear that true Chinese calligraphy may become a lost art in the coming years. Many art institutes in China are now promoting calligraphy programs in hopes of keeping this unique form of art alive.
Even with the teachings of a top-ranked calligrapher in China, my calligraphy will never be good enough to sell. I will leave that to the experts.
The same calligrapher who gave me those lessons also attracted a crowd of thousands and a TV crew as he created characters over 6-feet high. He happens to be ranked as one of the top 100 calligraphers in all of China. He is also one of very few that would actually attempt such a feat.
Check out my lists of Japanese Kanji Calligraphy Wall Scrolls and Old Korean Hanja Calligraphy Wall Scrolls.
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