In the Old Testament of the Bible the prophets were a succession of men whose inspired utterances molded the shape of Israelite history.在旧约的圣经先知的继承男子，其灵感话语塑造了形状israelite历史。 The customary classification of the prophetical books of the Bible into Major Prophets (Isaiah, Jeremiah, and Ezekiel) and Minor Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi) is based on the length of the books.习惯分类的prophetical书籍的圣经变成大先知（以赛亚书耶利米，以西结书）及轻微先知（何西阿的Joel阿摩司书，俄巴底亚书，约拿，弥迦，结果公布，哈巴谷书， zephaniah ，哈该书， zechariah ，玛拉基书）是基于这么长的书籍。
Chronologically, the prophets may be divided into four groups: (1) Amos, Hosea, Micah, and Isaiah, active in the 8th century BC; (2) Nahum, Zephaniah, Habakkuk, and Jeremiah, immediately preexilic (late 7th to early 6th century); (3) Ezekiel and Second Isaiah, exilic period; (4) the postexilic prophets.时序上，是先知，可分为4个组： （ 1 ）阿摩司，何西阿，弥迦，以赛亚书，活跃在第八世纪公元前; （ 2 ）结果公布， zephaniah哈巴谷书，耶利米，立即preexilic （晚7月初向第六届世纪） ; （ 3 ）以西结和第二以赛亚， exilic期; （四） postexilic先知。 The prophetic tradition, however, goes back at least as far as Samuel and includes such early figures as Elijah and Elisha.预言的传统，但是，可以追溯到至少就塞缪尔和包括诸如早期数字，因为以利亚和以利沙。
All together the Old Testament prophets voiced a particular way of looking at history and world events.所有一起旧约先知们表达了某种特定的方式看待历史和世界大事。 They spoke as the mouthpieces of God, addressing his people and revealing to them his divine plan.他们说，作为喉舌的上帝，解决他的人，并揭示了他们神圣的计划。 They relate the address of God to his people through the processes of history.它们涉及的地址是上帝给他的人民通过进程的历史。 In admonishing the Israelites, calling them to repentance and redemption, the prophets stressed monotheism, morality, and messianism--themes carried forward into Christianity.在劝说以色列人，要求他们忏悔和救赎，先知们强调，一神论，有道德，并messianism -主题结转到基督教。
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The prophets of the other nations were on occasion ecstatic figures--persons who performed their tasks by whipping themselves into a state of ecstatic frenzy.先知们对其他国家的人有时欣喜若狂数字-的人演出，他们的任务是由鞭笞自己，成为一个国家的狂喜狂。 Whether the Israelite prophets were influenced by or even participants in ecstatic prophecy is a subject of scholarly debate.是否israelite先知者的影响，甚至是参与者欣喜若狂的预言是一门学术辩论。 Another facet of the same debate concerns the relationship of the Old Testament prophets to official institutions within the fabric of Israelite society.另一种面貌的同时辩论关切的关系旧约先知官方机构内部结构israelite社会。 Some Old Testament prophets may have been cultic functionaries, and others, members of the royal court.一些旧约先知可能已被邪教机关工作，和其他成员的皇家法庭。 Or they may have remained aloof from the institutional forms within which their counterparts in other cultures worked, free to develop criticism of cult or court according to the perception of the moment.或者，他们可能仍然置身于从体制形式，使他们在其他文化工作，而自由发展的批判邪教或法院根据感知的当务之急。
Old Testament prophets expressed their perception in a number of stereotyped forms of speech.旧约先知们表达了他们的看法，在一些刻板形式的讲话。 One of the most common forms defines the prophetic message not simply as a word but also as an event: "The Word of the Lord came to me. . . ."其中最常见的形式界定了预言性的信息，不能简单地作为一个词，而且也因为它的事件： "天主圣言来找我… … 。 " Also common to the prophets is their ability to intercede for their people.还共同向先知，是他们的能力，为他们的人民。 The prophets report their experiences of the call to action in a stereotyped form: commission, objection, reassurance.先知们报告他们的经验行动呼吁在一个刻板形式：委员会，反对，放心。 A typical form of prophetic speech is the oracle, or word from God, in which the expression of divine judgment is prefixed by an indictment that the prophet understands as his own explanation of cause for the divine judgment.一个典型形式的先知性讲话，是甲骨文，或字，从神的，其中表达了神圣的判断，是由前缀的公诉书认为，先知理解，因为他自己的解释事业，为神圣的判断。 In addition to the oracle of judgment, the prophet employs a divine promise for deliverance.除了甲骨文的判决，先知雇用了神圣的诺言，为解脱。
In Christian belief the Holy Spirit "spake through the {Old Testament} prophets."在基督教信仰的圣灵" spake通过（旧约）先知" 。 In the New Testament, prophesying, or ecstatic utterance, was regarded as a special gift bestowed on a select number of men and women.在新约圣经预言，或欣喜若狂话语，被视为是一份特殊的礼物赐予的一个专责有多少男人和女人。 It was accorded great respect until the rise of Montanism in the 2d century AD discredited it in the eyes of the orthodox.这是非常尊重，直到崛起montanism在二维世纪广告抹黑，它在眼中的正统。 Thereafter, it was associated primarily with mystics and millenarians, people and sects that were often (but by no means always) labeled as heretical. Among Protestants the Anabaptists and Quakers stress the gift of prophecy. In Islam, Muhammad is believed to be "the Seal of the Prophets," the last and greatest of God's human messengers.此后，它是有联系的，主要是与神秘主义者和millenarians ，人民和各教派表示，往往（但绝非总是）打成邪教。 新教徒之间的anabaptists和贵格会强调礼物的预言。伊斯兰教，穆罕默德相信是"密封的先知， "最后一次和最伟大的神的人类使者。
George W. Coats乔治W外套
Bibliography
参考书目
Beauchamp, Evode,
Prophetic Intervention in the History of Man (1970); Koch, K., The Prophets
(1984); Kraeling, EG, The Prophets (1969); Kuhl, Curt, The Prophets of Israel,
trans. beauchamp ， evode ，先知性的介入，在历史上的人（ 1970年） ;科赫调，先知（ 1984年）
;克雷林，例如，先知（ 1969年） ; kuhl ，简短的，以色列的先知，跨。 by RJ Ehrlich and JP Smith (1960);
Robinson, TH, Prophecy and Prophets in Ancient Israel, 2d
ed.由个RJ艾氏和JP史密斯（ 1960年） ;罗宾逊，钍，预言与先知在古代以色列，二维海关。 (1978); Sawyer, F., Prophecy and
Prophets of the Old Testament (1987). （ 1978年） ;萨维耶楼的预言和先知的旧约（ 1987 ）
。
A prophet is a spokesman for God.先知是一个发言人，为上帝。 Old Testament prophets were not interpreters of God's will; they uttered the actual words which God gave them.旧约先知没有口译的上帝的意志，他们说出了实际的用语，上帝给了他们。 There are two main aspects to their work, forthtelling and foretelling.主要有两个方面，以他们的工作， forthtelling和预言。
There were schools of the prophets, but little is known of them (1Sam. 19:19,20; 2Kings 2:3,5; 4:38; 6:1).有些学校的先知，但很少人知道他们（ 1sam. 19:19,20 ; 2kings 2:3,5 ; 4时38分; 6:1 ） 。 There were true and false prophets (Jer. 28:1ff).有真和假先知（ jer. 28:1法郎） 。
The prophets of the Old Testament were of two kinds.先知们的旧约被两种。 The former, who wrote an interpretative history of the background of the period in which the great writing prophets lived and worked.前者，谁写解释性的历史背景时期，在这伟大的先知写作生活和工作。 The latter, also called writing prophets, were Isaiah, Jeremiah, Ezekiel, Daniel and the Twelve Minor Prophets.后者，又称为写作先知，以赛亚书耶利米，以西结，丹尼尔以及12项轻微先知。
The word "prophet" comes from the Greek prophetes, from pro ("before" or "for") and phemi ("to speak").用"先知" ，来自希腊语prophetes ，由亲（ "之前"或"供" ）和phemi （ "说话" ） 。 The prophet is thus the one who speaks before in the sense of proclaim, or the one who speaks for, ie, in the name of (God).先知的，所以一个人说话之前，在意义上的宣告，或一个人的发言，即在名称（上帝） 。
In the OT there are three terms for the prophet: ro'eh, nabi', and hozeh.在城市旅游局有三个条件，为先知： ro'eh ，彩蝶' ，并hozeh 。 The first and last are distinguished by nuances bearing on the habitual or temporary character of the vision.第一个和最后一个区别细微差别轴承就习惯性的或临时性质的远见。 Nabi' (he who witnesses or testifies) is best adapted to characterize the prophetic mission.彩蝶' （他的人的证人或证明） ，是最适合特点的先知使命。
By inspiration God speaks to the nabi', who has to transmit exactly what he receives.启示上帝说话给彩蝶' ，他们已转交正是他所接受的。 The mode of inspiration is verbal.该模式的启示是口头的。 The Bible depicts the mechanism of inspiration as the act by which God puts words (verba) in the mouth of the sacred writers.圣经中描绘的机理启示，因为通过这种行为使上帝的话（ verba ） ，在河口，神圣的作家。 God said to Moses: "I will raise them up a prophet from among their brethren, like unto thee, and will put my words (verba) in his mouth" (Deut. 18:18).上帝对摩西说： "我一定会提出来了一个先知，从他们的弟兄们，像你们一样，将我的话（ verba ） ，在他的嘴" （申命记18时18分） 。 Similarly to Jeremiah: "I have put my words in thy mouth" (Jer. 1:9).同样地，以耶利米说： "我已经把我的话在你的嘴" （ jer. 1时09分） 。 The NT confirms the verbal nature of prophetic inspiration (cf. Gal. 1:11-12; I Cor. 15:1-4; I Thess. 2:13; 4:8).新台币证实了口头性的先知启示（参见加尔。 1:11-12 ，我肺心病。 15:1-4我帖2时13分; 4时08分） 。
Yet inspiration does not suppress individuality.但灵感并不压抑个性。 It is the miracle of theopneustia (II Tim. 3:16).这是一个奇迹theopneustia （二添。 3:16 ） 。 To communicate his thoughts to men, God uses men of different culture, character, and status in order that his word might be accessible to all men.沟通，他的思想，以男性，上帝用男人的不同的文化，性格，地位，使他所说的话，可能让所有男人。 Inspiration safeguards individuality (cf. Moses in Exod. 3-4; Jeremiah in Jer. 20:14-18, etc.).灵感保障个性（参见摩西在exod 3-4 ;耶利米在哲。 20:14-18等） 。
In addition there were many other prophets.此外还有许多其他的先知。 Moses, who wrote the law of God, was regarded as a nabi' without equal (Deut. 34:10-12).摩西，他写了上帝的法规，被视为彩蝶' ，没有平等（申命记34:10-12 ） 。 Prophetic voices were also raised in the days of the judges (Judg. 2:1-5; 3:9-11; 4:4; 6:8; I Sam. 3:1).先知性的声音，也有人提出，在几天的法官（ judg. 2:1-5 ; 3:9-11 ; 4时04分; 6时08分，我萨姆。 3:1 ） 。 Samuel came as a second Moses (Jer. 15:1; Ps. 99:6), and his work was continued by Gad and Nathan (II Sam. 12 and 24; I Kings 1).塞缪尔来到作为第二摩西（ jer. 15:1 ;聚苯乙烯。 99:6 ） ，以及他的工作是继续进行总装及弥敦道（二萨姆12和24 ，我的国王1 ） 。 After the separation of the ten tribes Ahijah (I Kings 2), Elijah, and Elisha (I Kings 18-19; II Kings 5ff.) call for particular mention.分离后的十个部落ahijah （王二） ，以利亚和以利沙（列王18-19 ;二国王5ff ）要求特别一提。
After four centuries of prophetic silence John the Baptist is the last of the prophets of the old covenant and the precursor of Jesus (Matt. 19:1; cf. Matt. 3:7ff.; Luke 3:16ff.; John 1:23, 29).经过四个世纪的预言果然沉默施洗约翰是最后的先知们的旧盟约和先导的耶稣。 （ 19时01分;比照马特。则为3:7几段;路加福音3:16几段;约翰1:23 ， 29 ） 。 In addition to the Baptist, the NT also refers to a prophetic ministry exercised by both men and women.此外，浸会，新台币也指先知财政部行使男女都一样。 After Pentecost, mention is made of Agabus (Acts 2:28; 21:10), Jude and Silas (Acts 15:32), and the four daughters of Philip (Acts 21:8-10).五旬后，提到了亚迦布（使徒2时28分; 21时10分） ，裘德和西拉斯（使徒行15:32 ） ，和四个女儿的弘（行为21:8-10 ） 。 We might also cite Anna the daughter of Phanuel (Luke 2:36).我们可能还举出安娜的女儿奴耳（路加福音2时36分） 。
From a different standpoint we might adopt the following classification.从一个不同的角度，我们可能会采取以下的分类。 (1) Prophecies already fulfilled. （ 1 ）的预言已经实现。 Two examples are the Exile, announced by Hosea, Amos, and Micah in the case of northern Israel (deported to Assyria in 722 BC) and Isaiah, Jeremiah, Ezekiel, Hosea, Amos, and Micah in the case of Judah (exiled in Babylon in 586 BC), and of course the coming of Christ himself.这两个例子是流亡政府宣布，由何西阿，阿莫斯，弥迦在案件以色列北部（驱逐到assyria在公元前722 ）和以赛亚书耶利米，以西结书，何西阿，阿莫斯，弥迦在案件犹大（流亡在巴比伦在公元前586 ） ，当然还有未来的基督自己。 (2) Prophecies in process of fulfillment. （ 2 ）在预言的过程中完成。 A good case in point is the restoration of the modern state of israel.一个很好的例子是恢复国家的现代以色列国。 The prophecy of Jer.预言的张哲。 31:31 (cf. Isa. 27:12-13; Ezek. 37:21) found miraculous fulfillment on May 15, 1948, and the physical resurrection of the Israelite nation, as yet incomplete, is a new and up-to-date guarantee that other prophecies will come to realization. 31:31 （参见伊萨。 27:12-13 ; ezek 。 37:21 ）发现了奇迹般的完成，对1948年5月15日，并以肉体复活的israelite民族，但不完整，是一个新的和先进的-日期保证其他预言终将实现。 (3) Prophecies not yet fulfilled. （ 3 ）的预言尚未实现。 We may refer to four.我们可以参考4个。 The first is the total recovery of Palestine by all the tribes of Israel (Isa. 27:12-13; Ezek. 37:11-14; Jer. 31:1-5, 31; etc.).第一项是总回收率由巴勒斯坦各部落的以色列（以赛亚书27:12-13 ; ezek 。 37:11-14 ;哲。 31:1-5 ， 31人;等） 。 The second is the destruction of Israel's enemies (Jer. 30:11; Isa. 17:1-3; Ezek. 38-39).二是摧毁以色列的敌人（ jer. 30:11 ;伊萨。 17:1-3 ; ezek 。 38-39 ） 。 The third is the collective conversion of Israel (Ezek. 37:6b, 10; Zech. 14:4-5; 12:10).三是集体转换以色列（ ezek. 37:6 b ， 10岁;撒加利亚14:4-5 ; 12:10 ） 。 The fourth is the establishment of the kingdom of God on earth.四是建立神的国度地球上。 Many prophecies describe the coming of the Messiah, the King of Israel, and the restoration of humanity to righteousness, peace, and happiness under his rule (cf. Isa. 2:4; 11:1-10; 65:19-23), the reconstitution of nature (Ezek. 47:13a; 48:1-35; cf. Rom. 8:19-21), and the reestablishment of converted Israel in the prerogatives of its original vocation (cf. Isa. 49:6; Rom. 11:15; Joel 2:28-32; Hab. 2:14; Isa. 55:4-5; Zech. 8:23).许多预言描述未来的弥赛亚，以色列的国王，并恢复人类的正义，和平与幸福，在他的统治下（参见伊萨。 2时04分; 11:1-10 ; 65:19-23 ） ，重组大自然（ ezek. 47:13 ; 48:1-35 ;比照光盘。 8:19-21 ） ，并重建改建以色列在特权的，其原有的天职（参见伊萨。 49:6 ;光碟。 11:15 ;的Joel 2:28-32 ;民政事务局。 2时14分;伊萨。 55:4-5 ;撒加利亚8时23分） 。 Before the kingdom of God is set up, the earth will be the scene of the return and temporary reign of the Messiah (cf. Rev. 20:2b-3, 4b) and Israel will be God's instrument (Zech. 8:13) for the conversion of the nations.之前，神的国度，是成立时，地球将现场的返回和临时统治弥赛亚（参见牧师20时02分的B - 3 ， 4 ）和以色列将上帝的文书（ zech. 8时13分）为转换的国家。
NT prophecy, therefore, was of more than one kind.新台币预言，因此，被一个以上的实物。 It included prophetic words given for the improvement, encouragement, consolation, and general benefit of the Christian community (I Cor. 14:3-4).它包括的预言果然应验，给予改善，鼓励，安慰，和一般受益的基督教社区（我肺心病。 14:3-4 ） 。 But it also included another dimension, related directly to a special work of the Spirit upon the prophet by which the Spirit revealed to the prophet a word from the risen and exalted Christ (cf. John 16:12-14; Rev. 1:10 with 4:1-2a).但它也包括了另一个层面，直接关系到专项整治工作的精神后，先知，其中精神透露给先知的话复活和崇高的基督（参见约翰16:12-14 ;牧师1:10与4:1二A ） 。 When the prophet thus spoke, his word became the command of the Lord (I Cor. 14: 29-30, 37).当先知，因此在发言中提出，他所说的话，成为指挥部的主（林前14 ： 29日至30日， 37 ） 。 This part of the prophet's ministry was the result of a direct revelation of an aspect of the divine mind hitherto unknown (Eph. 3:5; Rev. 10:7; 22:6).这部分的先知的内政部是由于直接暴露的一个方面神圣的心前所未有（以弗所书3时05分;牧师10时07分; 22时06分） 。 Like OT prophecy, this new prophetic message was an immediate communication of God's (Christ's) word to his people through human lips (cf. Rev. 16:15; 22:7; see also Rev. 2-3).像城市旅游局预言，这种新的先知性的讯息是一个即时通讯的上帝的（基督的）一词，以他的人民通过人的嘴唇（参见牧师16:15 ; 22时07分，还见牧师2-3 ） 。
Since the prophet was such an authoritative figure and was held in such high regard by the people, abuses were bound to set in. Christ himself predicted that such abuses would arise (Matt. 24:11, 24).自从先知是这样一个权威数字，并举办了这么高的方面是由人民，滥用权力必然小巫见大巫。基督本人预言，此种滥权会出现。 （ 24:11 ， 24 ） 。 Eventually it became necessary for the church to establish regulations that would control not only the prophet's dress and teaching (I Cor. 11:4; 14:29-30), but also how long he could stay in any one place without being judged a false prophet (Hermas, Mandate 11:1-21; Didache 11).最终，它成为必要的，为教会建立法规，将控制不仅先知的着装和教学（一肺心病。 11时04分; 14:29-30 ） ，但也有多长，他可以留在任何一个地方，没有被被判为故意假先知（ hermas ，任务11:1-21 ; didache 11 ） 。
A Lamorte and GF
Hawthorne 1拉莫尔特和绿霍桑
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
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'精神'礼物在宝莲共同体" ，国税厅20:128-44 ;体育法舍尔， tdnt ，六， 828-61 ;绿，霍桑， "基督信仰的预言和熟语的耶稣，
"证券借贷研讨会论文，二， 105-24 ：四山，新台币预言， "关于证据的有关创意的角色，基督教先知， "新界南总区20:262-74 ;
jm迈耶斯和ED自由， "是保罗也属于先知" ？ Int 20: 40-53.诠释20 ： 40-53
。
(Heb. nabi, from a root meaning "to bubble forth, as from a fountain," hence "to utter", comp. Ps. 45:1). （希伯来书彩蝶，从根本的意义" ，以泡沫了，因为从喷泉" ，因而也是"安慰" ，可比。聚苯乙烯。 45:1 ） 。 This Hebrew word is the first and the most generally used for a prophet.这希伯来字是第一个并且是最普遍使用的一个先知。 In the time of Samuel another word, ro'eh, "seer", began to be used (1 Sam. 9:9).在时间的塞缪尔换而言之， ro'eh ， "预言者" ，开始应用于（ 1萨姆。 9时09分） 。 It occurs seven times in reference to Samuel.它发生的7倍，在谈到塞缪尔。 Afterwards another word, hozeh, "seer" (2 Sam. 24:11), was employed.后来换而言之， hozeh ， "预言者" （ 2萨姆。 24:11 ） ，是受雇于。 In 1 Ch. 1甲烷。 29:29 all these three words are used: "Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer" (hozeh). 29:28 ，所有这3个字是用说： "塞缪尔的季节能效比（ ro'eh ） ，弥敦道的先知（彩蝶' ） ，总装的预言者" （ hozeh ） 。 In Josh.在说笑。 13:22 Balaam is called (Heb.) a kosem= "diviner," a word used only of a false prophet. 13时22 balaam是所谓的（希伯来书）柯塞姆= " diviner ， "一言只用了一个假先知。
The "prophet" proclaimed the message given to him, as the "seer" beheld the vision of God. "先知者"的讯息给他，作为"预言者"看到远景的上帝。 (See Num. 12:6, 8.) Thus a prophet was a spokesman for God; he spake in God's name and by his authority (Ex. 7:1). （见序号。 12时06分， 8 ） ，因此先知是一个发言人，为上帝; spake他在上帝的名义和他的权威（如7:1 ） 。 He is the mouth by which God speaks to men (Jer. 1:9; Isa. 51:16), and hence what the prophet says is not of man but of God (2 Pet. 1:20, 21; comp. Heb. 3:7; Acts 4:25; 28:25).他是从口入，其中神说，以男性（ jer. 1时09分;伊萨。 51:16 ） ，因此，有什么先知说，是不是人，但上帝（ 2宠物。 1:20 ， 21个;可比。以弗所书。则为3:7 ;行为四时二十五分; 28:25 ） 。 Prophets were the immediate organs of God for the communication of his mind and will to men (Deut. 18:18, 19).先知们被眼前的机关上帝沟通的主意，将男子（申命记18时18分， 19 ） 。 The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation they communicated from God, no matter what its nature might be.整个上帝的话，可能在这个一般意义上被谈及，因为先知性的，因为它是由男子，他们收到了启示，他们的沟通，从神的，不管遇到什么样的性质，可能的。 The foretelling of future events was not a necessary but only an incidental part of the prophetic office.该预言的未来事件是不是一个必要的，但这只是一个附带部分的先知性办公室。
The great task assigned to the prophets whom God raised up among the people was "to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government."伟大的任务指派给谁先知上帝提出了其中的人是"以正确的道德和宗教的滥用，宣告伟大的道德和宗教真理，这是与性格的上帝，而在于在基金会的他的政府。 " Any one being a spokesman for God to man might thus be called a prophet.任何一个正在发言人神到人，因而有可能被称为先知。 Thus Enoch, Abraham, and the patriarchs, as bearers of God's message (Gen. 20:7; Ex. 7:1; Ps. 105:15), as also Moses (Deut. 18: 15; 34:10; Hos. 12:13), are ranked among the prophets.因此伊诺克，石礼谦，以及长者，作为承担者的上帝的讯息（创20时07分;特惠。 7:1 ;聚苯乙烯。 105:15 ） ，也正如摩西（申命记18 ： 15 ; 34:10 ;居者有其屋。 12时13分） ，名列其中的先知。 The seventy elders of Israel (Num. 11:16-29), "when the spirit rested upon them, prophesied;" Asaph and Jeduthun "prophesied with a harp" (1 Chr. 25:3).第七十一长老以色列（ num. 11:16-29 ） ， "当精神休息后，他们预言" ; asaph和jeduthun "预言与竖琴" （ 1人权委员会。 25:3 ） 。 Miriam and Deborah were prophetesses (Ex. 15:20; Judg. 4:4).刘健仪和德博拉分别prophetesses （例如： 15:20 ; judg 。 4时04分） 。
The title thus has a general application to all who have messages from God to men.标题，因此有一般适用于所有的人的讯息，从神的男人。 But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel.不过，尽管预言性的礼物，因此行使从一开始， prophetical秩序等开始与塞缪尔。 Colleges, "schools of the prophets", were instituted for the training of prophets, who were constituted, a distinct order (1 Sam. 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to the close of the Old Testament.高校" ，学校的先知" ，分别建立了用于培训的先知，他们构成了一个独特的命令（ 1萨姆。 19:18-24 ; 2 ，国王队2:3 ， 15人; 4时38分） ，其中继续结束旧约。 Such "schools" were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho.这样的"学校" ，成立于ramah ，贝瑟尔， gilgal ， gibeah ，和杰里科。 The "sons" or "disciples" of the prophets were young men (2 Kings 5: 22; 9:1, 4) who lived together at these different "schools" (4:38-41). "儿子"或"弟子"的先知们被青年男子（ 2国王队5 ： 22 ; 9:1 ， 4 ）的人一起生活，在这些不同的"学校" （ 4:38-41 ） 。 These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, "to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny."这些年轻男子被教导不仅雏形世俗知识，但他们被带起来，以行使该办公室的先知" ，鼓吹纯粹的道德和发自内心的崇拜耶和华，并采取行动一直和合作ordinately与神职人员和君主制在指导国家的戒律，并检查所有企图非法性和暴政" 。
In New Testament times the prophetical office was continued.在新约圣经倍prophetical办公室继续进行。 Our Lord is frequently spoken of as a prophet (Luke 13:33; 24:19).我们的主是经常发言的，因为先知（卢克13时33分; 24:19 ） 。 He was and is the great Prophet of the Church.他是伟大的先知的教堂。 There was also in the Church a distinct order of prophets (1 Cor. 12:28; Eph. 2:20; 3:5), who made new revelations from God.此外，还有在教会里一个独特的命令先知（ 1肺心病。 12:28 ;以弗所书2时20分; 3时05分） ，他们取得了新的启示来自上帝。 They differed from the "teacher," whose office it was to impart truths already revealed.它们不同于"老师" ，他的办公室被灌输的真理，已经表露无遗。 Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon.的旧约先知，有16个，其预言的组成部分激发的佳能公司。 These are divided into four groups: (1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.这些都是分成四个组： （ 1 ） ，先知的北方王国（以色列） ，即，何西阿，阿莫斯，约珥，约拿。 (2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah. （ 2 ）先知的犹大，即以赛亚书耶利米，俄巴底亚书，弥迦，结果公布，哈巴谷书， zephaniah 。 (3.) The prophets of Captivity, viz., Ezekiel and Daniel. （ 3 ）的先知圈养的，即，以西结和丹尼尔。 (4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi. （四）先知的恢复，即哈该书， zechariah ，玛拉基书。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Prophecy is a religious phenomenon in which a message is sent by God (or by a god) to human beings through an intermediary, or prophet.谶是一种宗教现象，便是一个信息，他是神的用人（或神）的人通过中间人，或先知。 The message may contain a reference to future events, but it is often simply a warning, encouragement, or piece of information.该消息可能含有一个参考未来发生的事件，但它是往往只是一个警告，鼓励，或一条信息。 Prophecy in its fullest sense thus includes augury, divination, and oracles, which are techniques by which, it is believed, the will of the gods can be learned.预言其最广泛的含义，因此包括征兆，占卜，并签，这是技术，其中，人们相信，意志的神灵可以学到。 Prophets have often spoken in ecstasy, a state that may be induced by various methods, including dance or music.先知经常在忘我，一国可能诱发的各种方法，包括舞蹈或音乐。 The emphasis of the prophetic message has varied, some prophets stressing the cultic, others the moral, and still others the missionary aspect of religious life.重点预言讯息不尽相同，有些是先知，强调邪教，别人的道德，还有传教方面的宗教生活。 Prophets have appeared throughout history and in virtually all societies.先知出现在整个历史上，并在几乎所有的社团。
Christianity inherited the idea of prophecy from Judaism, and Christians interpret Hebrew writings in light of the teachings of Christ, who is considered the prophet promised in Deuteronomy.基督教继承的概念预言，从犹太教和基督教的诠释希伯来语著作结合的遗训基督，他们被认为是先知答应在申命记。 Indeed, in many respects Jesus was a typical Judaic prophet.实际上，在许多方面耶稣是一个典型的犹太先知。 Prophecy was recognized as a gift in apostolic times, but it gradually disappeared as the hierarchical structure of the church began to develop toward the end of the 1st century, discouraging individual inspiration.预言被确认为一项礼物，在使徒时代，但它逐渐消失了，因为层次结构的教会开始的发展方向在年底前1世纪，阻碍个人的灵感。 Christian visionaries throughout the ages have often been called prophetic, but they never achieved the status of the great prophets.基督教幻想家在整个历史上经常被人称为先知性，但他们从未达到的地位，伟大的先知。
John A Saliba约翰一萨利巴
Prophecy, or prediction, was one of the functions of the prophet.谶，或预测，是其中一项职能的先知。 It has been defined as a "miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture."它已被定义为"奇迹的知识，申报或说明，或代表性的东西，将来，超越权力的人的远见卓识的预见，辨别，或猜想" 。 (See Prophet, above.) The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. （见先知以上）伟大预言背道而驰像金线通过整个内容旧约的是关于未来工作的弥赛亚;伟大使用预言是永久的信念在他的未来，为筹备世界，为这个活动。 But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.但也有许多下属和中间预言，也占据着重要的地位，在大连锁的事件，说明主权和全英明推翻普罗维登斯的上帝。
Then there are many prophecies regarding the Jewish nation, its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.), and his posterity, Isaac and Jacob and their descendants (12:7; 13: 14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been fulfilled. 当时有很多预言对于犹太民族，其创办人亚伯拉罕（创12:1-3 ; 13时16分; 15时05分; 17时02分， 4-6等） ，和他的后代，以撒，雅各及他们的后代（ 12时07分， 13 ： 14 ， 15 ， 17 ; 15:18-21 ;特惠。 3时08分， 17 ） ，目前都已实现。 The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled.第二十八章申命记包含一系列的预言，这是即使是现在，在现今社会没有兑现。 In the writings of the prophets Isaiah (2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8), Daniel (8; 9:26, 27), Hosea (9:17), there are also many prophecies regarding the events which were to befall that people.在该著作的先知以赛亚书（ 2:18-21 ） ，耶利米（ 27:3-7 ; 29:11-14 ） ，以西结（ 5时12分; 8 ） ，丹尼尔（ 8 ; 9时26分， 27 ） ，何西阿（ 9时17分） ，所以也有许多预言，对于事件，其中降临到人。
There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19), Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36, 39, 57), the land of the Philistines (Jer. 47:4-7; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2: 4-7; Zech. 9:5-8), and of the four great monarchies (Dan. 2:39, 40; 7-17:24; 8; 9). 有在地的大量预言，有关这些国家与犹太人接触到，作为轮胎（ ezek. 26:3-5 ， 14-21 ） ，埃及（ ezek. 29:10 ， 15人; 30日： 6 ， 12 ， 13 ） ，埃塞俄比亚（公布在3:8-10 ） ，尼尼微（公布在1:10 ; 2:8-13 ; 3:17-19 ） ，巴比伦（以赛亚书13时04分;哲。 51:7 ;伊萨。 44:27 ;哲。 50:38 ; 51:36 ， 39 ， 57 ） ，土地的philistines （ jer. 47:4-7 ; ezek 。 25:15-17 ;阿莫斯1:6-8 ; zeph 2 ： 4-7 ;撒加利亚9:5-8 ） ，和四个伟大君主（ dan. 2时39分，第40条; 7-17:24 ; 8 ; 9 ） 。
But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Gen. 3:15, the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. "To him gave all the prophets witness." 但伟大机构的旧约圣经的预言，直接关系到来临的弥赛亚，从将军3:15 ，第一次大的承诺，并扩大在不断增加fulness和洁净度都要求贯穿到非常接近的佳能。弥赛亚的预言更是不胜枚举引用的" ，他给所有的先知证" 。 (Comp. Micah 5:2; Hag. 2:6-9; Isa. 7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.) （ comp.弥迦5时02分; hag 。 2:6-9 ;伊萨。 7时14分; 9时06分， 7 ; 11时01分， 2 53人; 60:10 ， 13岁;聚苯乙烯。 16:11 ; 68 ： 18 ） 。
Many predictions also were delivered by Jesus and his apostles.许多预言也作了耶稣和他的门徒。 Those of Christ were very numerous.这些基督的人非常多。 (Comp. Matt. 10: 23:24; 11:23; 19:28; 21:43, 44;24; 25: 31-46; 26:17-35, 46, 64; Mark 9:1; 10: 30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16: 17, etc.) （ comp.马特10 ： 23时24分; 11时23分; 19时28分; 21时43分， 44 ， 24 ， 25 ： 31-46 ; 26:17-35 ， 46 ， 64 ;马克9:1 ， 10 ： 30 ， 13 ; 11:1-6 ， 14 ; 14:12-31 ， 42 ， 62 ， 16 ： 17 ，等等）
(Easton Illustrated Dictionary) （伊斯顿说明字典）
As the term is used in mystical theology, it applies both to the prophecies of canonical Scripture and to private prophecies.由于任期是用来在神秘的神学，它不仅适用于以预言典型的经文和私人谶。 Understood in its strict sense, it means the foreknowledge of future events, though it may sometimes apply to past events of which there is no memory, and to present hidden things which cannot be known by the natural light of reason.理解，在其严格的意义上讲，它是指foreknowledge未来事件的，虽然它有时可能适用于过去的事件，其中有没有记忆，并以目前隐藏的东西，不能被称为是由自然光的原因。 St. Paul, speaking of prophecy in 1 Corinthians 14, does not confine its meaning to predictions of future events, but includes under it Divine inspirations concerning what is secret, whether future or not.圣保禄，说到预言，在哥林多前书14 ，不自限于它的含义，以预测未来事件，但包括其下的神圣启示关于什么是秘密，无论将来是不是。 As, however, the manifestation of hidden present mysteries or past events comes under revelation, we have here to understand by prophecy what is in its strict and proper sense, namely the revelation of future events.作为，但是，体现了隐藏的奥秘，目前或过去的事件一旦受到启示，我们在这里要了解所预言的是什么，在其严格的和正确的意识，即揭示未来事件。 Prophecy consists in knowledge and in the manifestation of what is known.预言存在于知识创新和体现了什么是众所周知的。 The knowledge must be supernatural and infused by God because it concerns things beyond the natural power of created intelligence; and the knowledge must be manifested either by words or signs, because the gift of prophecy is given primarily for the good of others, and hence needs to be manifested.知识必须与超自然渗透着上帝，因为它牵涉的东西，超越了自然的力量创造的智力和知识，既要体现要么用语言或符号，因为礼品的预言是由于主要是为好别人的，因此需要中加以体现。 It is a Divine light by which God reveals things concerning the unknown future and by which these things are in some way represented to the mind of the prophet, whose duty it is to manifest them to others.这是一个神圣的光，其中神揭示事物关于不可知的未来，并通过这些东西是在以某种方式代表向心目中的先知，其职责是要表现给他人。
DIVISION司
Writers on mystical theology consider prophecies with reference to the illumination of the mind, to the objects revealed, and to the means by which the knowledge is conveyed to the human mind.作家对神秘神学考虑谶参考照度的头脑，以物体显示，并能想办法使知识就是转达了人的头脑。 By reason of the illumination of the mind prophecy may be either perfect or imperfect.原因照度的心灵预言既可以是完美或不完美的。 It is called perfect when not only the thing revealed, but the revelation itself, is made known -- that is, when the prophet knows that it is God who speaks.它被称为完美的时候，不仅是这件事披露，但披露本身，是众所周知的，那就是-当先知知道这是神的人说话。 The prophecy is imperfect when the recipient does not know clearly or sufficiently from whom the revelation proceeds, or whether it is the prophetic or individual spirit that speaks.预言是不完美的，当受赠人并不清楚或不够从谁的启示收益，或者是否是先知性或个别精神发表讲话。 This is called the prophetic instinct, wherein it is possible that a man may be deceived, as it happened in the case of Nathan who said to David when he was thinking of building the Temple of God: "Go, do all that is in thy heart, because the Lord is with thee" (2 Samuel 7:3).这就是所谓的先知性本能，那是很有可能的是，男方也可以被欺骗，因为它发生在案件弥敦道人士说，朱的时候，他是思想建设庙宇的神： "去，尽一切，这就是你的心，因为主是祢" （ 2塞缪尔7:3 ） 。 But that very night the Lord commanded the Prophet to return to the king and say that the glory of the building of the temple was reserved, not for him, but for his son.但当夜主指挥先知回给国王，并说荣耀建设庙宇被保留，而不是为他，而是为他的儿子。 St. Gregory, as quoted by Benedict XIV, explains that some holy prophets, through the frequent practice of prophesying, have of themselves predicted some things, believing that therein they were influenced by the spirit of prophecy.圣格雷戈里，引述本笃十四解释说，有些神圣的先知，通过频繁的实践中预言，有自己的预测，一些事情，认为那里他们受到精神的预言。 By reason of the object there are three kinds of prophecy according to St. Thomas (Summa II-II:174:1): prophecy of denunciation, of foreknowledge, and of predestination.因该物体有三种谶据圣托马斯（总结二-二： 174:1 ） ：预言的声讨， foreknowledge ，以及宿命。
In the first kind God reveals future events according to the order of secondary causes, which may be hindered from taking effect by other causes which would require a miraculous power to prevent, and these may or may not happen, though the prophets do not express it but seem to speak absolutely.在第一类上帝揭示未来事件，根据该命令的二次原因，这可能是阻碍采取效应等种种原因，这将需要一个神奇的权力，以防止，而这些可能或不可能发生的，虽然是先知，不表示它但似乎说话绝对。 Isaias spoke thus when he said to Ezechias: "Take order with thy house, for thou shalt die, and not live" (Isaiah 38:1).伊萨亚斯说，所以当他说要埃泽希亚什说： "采取命令，你用你的房子，为你死，而不是活的" （以赛亚书38:1 ） 。 To this kind belongs the prophecy of promise, as that mentioned in 1 Kings, ii,30: "I said indeed that thy house, and the house of thy father should minister in my sight, forever", which was not fulfilled.这种属于预言的承诺，因为这在提及国王一，二， 30 ：他说： "我确实认为你的房子，和众议院你父应该部长在我的视线，永远" ，这是没有得到履行。 It was a conditional promise made to Heli which was dependent upon other causes which prevented its fulfilment.这是一个有条件的承诺，以直升机，这取决于其他方面的原因而阻止其履行。
The second, that of foreknowledge, takes place when God reveals future events which depend upon created free will and which he sees present from eternity.第二，也就是foreknowledge ，发生时，上帝揭示未来事件而取决于创造了自由意志，而他认为，目前从永恒。 They have reference to life and death, to wars and dynasties, to the affairs of Church and State, as well as to the affairs of individual life.他们参考，以生命和死亡，战争和朝代的，以该事务的教会与国家，以及向事务的个体生命。 The third kind, the prophecy of predestination, takes place when God reveals what He alone will do, and what he sees present in eternity and in His absolute decree.第三类，预言的宿命，发生时，上帝揭示了什么，他仅会做什么，他认为，目前在永恒，并在他的绝对命令。 This includes not only the secret of predestination to grace and to glory, but also those things which God has absolutely decreed to do by His own supreme power, and which will infallibly come to pass.这不仅包括秘密的宿命，以恩典和荣耀，而且这些东西，上帝有绝对命令，这样做的，他自己的最高权力，而且还会infallibly来通过。
The objects of prophecy may also be viewed in respect to human knowledge:该物体的预言也可能被认为是在尊重人的知识：
when an event may be beyond the possible natural knowledge of the prophet, but may be within the range of human knowledge and known to others who witness the occurrence, as, for instance, the result of the battle of Lepanto revealed to St. Pius V;当一个事件可能会超越可能的自然知识的先知，但可能范围内，随着人类知识和已知的其他人见证的发生，因为，举例来说，其结果的战役lepanto透露，圣比约v ;
when the object surpasses the knowledge of all men, not that it is unknowable but that the human mind cannot naturally receive the knowledge, such as the mystery of the Holy Trinity, or the mystery of predestination;当对象是超越知识的所有男人，而不是它是不可知，但人的头脑，不能自然地接受知识，如神秘的圣三一，或神秘的宿命;
when the things that are beyond the power of the human mind to know are not in themselves knowable because their truth is not yet determined, such as future contingent things which depend upon free will.当事情超出了权力的人的头脑，以了解本身不是可知的，因为他们的真相尚未确定，如将来队伍的事情，取决于自由意志。 This is regarded as the most perfect object of prophecy, because it is the most general and embraces all events that are in themselves unknowable.这被看作是最完美的对象的预言，因为它是最普遍和拥抱所有的事件都在自己不可知。
God can enlighten the human mind in any way he pleases.神能启迪人的头脑，在任何方式，他十分满意。 He often makes use of angelic ministry in prophetic communications, or He Himself may speak to the prophet and illuminate his mind.他常利用当归部预言果然通讯，或他本人可就向先知和照亮了他的心。 Again the supernatural light of prophecy may be conveyed to the intellect or through the senses or the imagination.再次超自然轻的预言可能会转达给智力或通过感官或想象。 Prophecy may take place even when the senses are suspended in ecstasy, but this in mystical terminology is called rapture.预言可能发生的，甚至当感官悬浮在忘我的，但在这神秘的术语称为破裂。 St. Thomas teaches that there is no suspension of the sense activities when anything is presented to the mind of the prophet through impressions of the senses, nor is it necessary when the mind is immediately enlightened that activity of the senses should be suspended; but it is necessary that this should be the case when the manifestation is made by imaginative forms, at least at the moment of the vision or of the hearing of the revelation, because the mind is then abstracted from external things in order to fix itself entirely on the object manifested to the imagination.圣托马斯教授说，不存在中止的意识活动的时候，什么是向心目中的先知通过印象的感官，它也不是必要的时候，心是立刻开明这项活动的感官应暂缓执行，但它是必要的，这应该是案件时，表现所作出的富有想象力的形式，至少在目前的远见或听证会的启示，因为心是那么抽象，从外在的东西，以确定自己完全对物体的表现，以想象力。 In such a case a perfect judgment cannot be formed of the prophetic vision during the transport of the soul, because then the senses which are necessary for a right understanding of things cannot act, and it is only when a man comes to himself and awakens from the ecstasy that he can properly know and discern the nature of his vision.在这种情况下，一个完美的判决不能成立的先知性眼光运输期间的灵魂，是因为当时的感官，这是必要的权利，对事物的认识，不能采取行动，而且是只有当一个男人和自己的警醒，从迷魂药，他可以适当地了解和识别的性质，他的远见。
RECIPIENT OF PROPHECY受赠人的预言
The gift of prophecy is an extraordinary grace bestowed by God.礼品的预言是一个不平凡的恩典赐予的神安排的。 It has never been confined to any particular tribe, family, or class of persons.它从未被局限在某个部落，家庭，或阶级的人的问题。 There is no distinct faculty in human nature by which any normal or abnormal person can prophesy, neither is any special preparation required beforehand for the reception of this gift.有没有明显的学院在人的本性，使任何正常或异常的人可以预言，也不是什么特别的准备工作，事前需要对收到的这种礼物。 Hence Cornely remarks: "Modern authors speak inaccurately of 'schools of prophets', an expression never found in the Scriptures or the Fathers" (Comp. Introduct. in NT, n. 463).因此cornely备注： "现代作家的发言不正确的'学校的先知' ，表达了从未发现在念经或父亲" （ comp.简介。新台币， 12月31日， 463 ） 。 Neither was there ever any external rite by which the office of prophet was inaugurated; its exercise was always extraordinary and depended on the immediate call of God.既不是曾经有过任何外来的成年礼，由该厅的先知上台后，它的运动总是不平凡的，并依赖于切身的呼唤上帝。 The prophetic light, according to St. Thomas, is in the soul of the prophet not as a permanent form or habit, but after the manner of a passion or passing impression (Summa II-II:171:2).这个预言果然轻，根据圣托马斯的，是灵魂的先知，不作为永久形式或习惯，但经过地的热情，或者通过印象（总结二-二： 171:2 ） 。 Hence the ancient prophets by their prayers petitioned for this Divine light (1 Kings 8:6; Jeremiah 32:16; 23:2 sq.; 42:4 sq.), and they were liable to error if they gave an answer before invoking God (2 Samuel 7:2,3).因此，古代先知，他们的祈祷请愿，为这个神圣的光（ 1国王8时06分;耶利米32:16 ; 23时02平方; 42:4平方） ，也有可能会作出错误的，如果他们作出了回答，才引用上帝（ 2塞缪尔7:2,3 ） 。
Writing on the recipients of prophecy, Benedict XIV (Heroic Virtue, III, 144, 150) says: "The recipients of prophecy may be angels, devils, men, women, children, heathens, or gentiles; nor is it necessary that a man should be gifted with any particular disposition in order to receive the light of prophecy provided his intellect and senses be adapted for making manifest the things which God reveals to him. Though moral goodness is most profitable to a prophet, yet it is not necessary in order to obtain the gift of prophecy."写作对受助者的预言，本笃十四（英雄美德，三， 144 ， 150 ）说： "受助者的预言可能是天使，魔鬼，男人，女人，儿童， heathens ，或外邦人，也不是必要的，一个男人应天才与任何特定配置，以获得轻的预言提供了他的智慧和理智加以改装以供制作舱单的东西揭示了上帝给他，虽然道德善，是最有利可图的一个先知，但也没有必要为了获得礼品的预言" 。 He also tells us that the angels by their own natural penetration cannot know future events whch are undermined and contingent or uncertain, neither can they know the secrets of the heart of another, whether man or angel.他还告诉我们，天使由他们自己的自然渗透，可以不知道未来事件whch破坏和特遣队或不确定的，也不能知道的秘密心脏的另一个，无论是男人还是天使。 When therefore God reveals to an angel as the medium through which the future is made known to man, the angel also becomes a prophet.因此，当上帝揭示了一个天使作为媒介究竟未来是众所周知的人，是天使，也成为一个先知。 As to the Devil, the same author tells us that he cannot of his own natural knowledge foretell future events which are the proper objects of prophecy, yet God may make use of him for this purpose.至于魔鬼，同一作者还告诉我们，他不能在自己的自然知识预知未来发生的事件，这是正确的物体的预言，但在神面前，可利用他作此用途。 Thus we read in the Gospel of St. Luke that when the Devil saw Jesus he fell down before Him and, crying out with a loud voice, said: "What have I to do with thee, Jesus, Son of the most high God?"因此，我们在阅读福音的圣卢克当魔鬼看见了耶稣，他倒下之前，他和哭出来大声说： "这有什么，我做祢，耶稣的儿子，最高上帝吗？ " (Luke 8:28). （卢克8时28分） 。 There are instances of women and children prophesying in Holy Scripture.还有一些妇女和儿童的预言，在神圣的经文。 Mary, the sister of Moses, is called a prophetess; Anna, the mother of Samuel, prophesied; Elizabeth, the mother of John the Baptist, by a Divine revelation recognized and confessed Mary as the Mother of God.玛丽，妹妹的摩西，是所谓的预言家;安娜时，母亲的萨穆埃尔，预言;伊丽莎白时，母亲的施洗约翰，由神启示承认并供述玛利亚为天主之母。 Samuel and Daniel as boys prophesied; Balaam, a Gentile, foretold the advent of the Messias and the devastation of Assyria and Palestine.塞缪尔和Daniel ，因为男孩预言; balaam ， gentile ，预言来临的messias和摧残assyria和巴勒斯坦。 St. Thomas, in order to prove that the heathens were capable of prophecy, refers to the instance of the Sybils, who make clear mention of the mysteries of the Trinity, of the Incarnation of the Word, of the Life, Passion, and Resurrection of Christ.圣托马斯，以证明该heathens能够预言，是指以举例的sybils ，谁作出明确提及的奥秘三位一体，化身字，对人的生命，有激情，与复活基督的复活。 It is true that the Sybilline poems now extant became in course of time interpolated; but, as Benedict XIV remarks, this does not hinder much of them, especially what the early Fathers referred to, from being genuine and in no wise apocryphal.这是事实的sybilline诗，现在已成为现存的过程中的时间内插;但是，正如本笃十四言论，这并不妨碍很多人，特别是什么早期父亲提到的，从真正的，在任何明智的猜测。
That the gift of private prophecy exists in the Church is clear from Scripture and the acts of canonization of the saints in every age.此项馈赠的私人预言存在于教会是清楚的经文和行为的册封圣人，在每一个年龄。 To the question, what credence is to be given to these private prophecies, Cardinal Cajetan answers, as stated by Benedict XIV: "Human actions are of two kinds, one of which relates to public duties, and especially to ecclesiastical affairs, such as preaching, celebrating Mass, pronouncing judicial decisions, and the like; with respect to these the question is settled in the canon law, where it is said that no credence is to be publicly given to him who says he has privately received a mission from God, unless he confirms it by a miracle or a special testimony of Holy Scripture. The other class of human actions consists of those of private persons, and speaking of these, he distinguishes between a prophet who enjoins or advises them, according to the universal laws of the Church, and a prophet who does the same without reference to those laws. In the first case every man may abound in his own sense whether or not to direct his actions according to the will of the prophet; in the second case a prophet is not to be listened to" (Heroic Virtue, III, 192).对于这项问题，有什么轻信，是考虑到这些私人谶，枢机cajetan答案，如由本笃十四说： "人类行为有两类，其中之一是涉及到公共责任，尤其是要教会事务，如说教，在庆祝弥撒，宣告了司法判决，以及类似;方面的这些问题是定居于佳能法律，如果有人说，没有轻信是要公开给他的人说，他曾私下收到使命来自上帝，除非他证实，它是一个奇迹，还是一个特殊的见证神圣的经文。其他阶层的人的行动构成的，这些私有的人，而在谈到这些，他区分了先知，他们责成或劝告他们，根据普遍规律教堂，和先知，他们也获得了同样的，没有提到那些法律。在第一种情况下每个人都可能比比皆是，在他自己的意识，有没有向他的直接行动，根据该会的先知，在第二个案例先知是不要被听到" （英雄美德，三， 192页） 。
It is also important that those who have to teach and direct others should have rules for their guidance to enable them to distinguish true from false prophets.它也是重要的是，那些曾教导和指挥他人应该有规则，为自己的指导，使他们能够辨别真假先知。 A summary of those prescribed by theologians for our guidance may be useful to show practically how the doctrine is to be applied to devout souls in order to save them from errors or diabolical delusions:综述那些由神学家，为我们的指导，可能是有用的，以表明实际上如何学说，是适用于虔诚的心灵，以节省他们的错误或邪恶的幻觉：
the recipient of the gift of prophecy should, as a rule, be good and virtuous, for all mystical writers agree that for the most part this gift is granted by God to holy persons.领取礼品的预言，应作为一项规则，善于和善良的，为所有神秘作家的同意，对于大多数这个礼物是理所当然的是由上帝神圣的人。 The disposition or temperament of the person should also be considered, as well as the state of health and of the brain;处置或气质的人也应予以考虑，以及为国家的健康问题，以及脑部;
the prophecy must be conformable to Christian truth and piety, because if it propose anything against faith or morals it cannot proceed from the Spirit od Truth;预言必须符合基督教真理和虔诚的，因为如果它提出任何反对信仰或道德的，它不能从精神中的真理;
the prediction should concern things outside the reach of all natural knowledge, and have for its object future contingent things or those things which God alone knows;预测是应该关注的东西外达成的所有自然知识，并为它的对象未来特遣队的东西还是那些东西，只有上帝知道;
it should also concern something of a grave and important nature, that is something for the good of the Church or the good of souls.还应该关注的东西的一个严重和重要的性质，这是为了整个教会或良好的灵魂。 This and the preceding rule will help to distinguish true prophecies from the puerile, senseless, and useless predictions of fortune-tellers, crystal-gazers, spiritualists, and charlatans.这和前面的规则，将有助于辨别预言，从幼稚的，无聊的，没用的预言算命，水晶- gazers ， spiritualists ， charlatans 。 These may tell things beyond human knowledge and yet within the scope of the natural knowledge of demons, but not those things that are strictly speaking the objects of prophecy;这些可能会告诉东西超越人类知识的，但内部的范畴自然知识的妖魔，而不是那些事情是严格来说，物体的预言;
prophecies or revelations which make known the sins of others, or which announce the predestination or reprobation of souls are to be suspected.预言或启示，使已知的罪过他人，或宣布宿命或reprobation的心灵，是被怀疑。 Three special secrets of God have always to be deeply respected as they are very rarely revealed, namely: the state of conscience in this life, the state of souls after death unless canonized by the Church, and the mystery of predestination.三个特殊的秘密，上帝一向以深深的尊重，因为他们很少披露，即：国家的良心，在这生命的，国家的灵魂在死后除非所册封的教堂，以及神秘的宿命。 The secret of predestination has been revealed only in exceptional cases, but that of reprobation has never been revealed, because so long as the soul is in this life, its salvation is possible.秘密的宿命已被发现，只有在特殊情况下，但对reprobation从来没有被透露，因为只要灵魂，是这辈子，其救赎是可能的。 The day of General Judgment is also a secret which has never been revealed;当天的总体判断，也是一个秘密，其中有从未被发现;
we have afterwards to ascertain whether the prophecy has been fulfilled in the way foretold.我们事后，以确定是否预言已经得到实现，在方法预言。 There are some limitations to this rule: (1) if the prophecy was not absolute, but containing threats only, and tempered by conditions expressed or understood, as exemplified in the prophecy of Jonas to the Ninivites, and that of Isaias to King Ezechias; (2) it may sometimes happen that the prophecy is true and from God, and the human interpretation of it is false, as men may interpret it otherwise than God intended.也有一些局限性，以这样一个规矩： （ 1 ）如果预言是不是绝对的，而是载有威胁的唯一，和锻炼条件表示理解，正如在预言的Jonas向ninivites ，即伊萨亚斯罗国王埃泽希亚什; （ 2 ）有时可能出现这样的预言是真实而来自天主的爱，以及人类对它的解释是假的，因为男子可能将它解释，否则比上帝的原意。
It is by these limitations we have to explain the prophecy of St. Bernard regarding the success of the Second Crusade, and that of St. Vincent Ferrer regarding the near approach of the General Judgment in his day.正是通过这些限制，我们必须解释的预言，圣伯纳德就成功的第二次十字军东征，并圣文森特福瑞关于近期的做法，一般的判断，在他那一天。
CHIEF PARTICULAR PROPHECIES行政特别谶
The last prophetic work which the Church acknowledges as Divinely inspired is the Apocalypse.最后先知性的工作，教会承认，作为神圣的，是启示。 The prophetic spirit did not disappear with the Apostolic times, but the Church has not pronounced any work prophetic since then, though she has canonized numberless saints who were more or less endowed with the gift of prophecy.预言的精神没有消失，与使徒时代，但教会并没有任何明显的先知性工作，自那时以来，虽然她有无数册封圣人的人较多或较少天赋礼物的预言。 The Church allows freedom in accepting or rejecting particular or private prophecies according to the evidence for or against them.教会，让他们可以自由接受或拒绝特定或私人谶根据证据支持或反对他们。 We should be slow to admit and slow to reject them, and in either case treat them with respect when they come to us from trustworthy sources, and are in accordance with Catholic doctrine and the rules of Catholic morality.我们应该缓慢承认并缓慢向他们拒诸门外，而在这两种情况下把他们与尊重时，他们主动与我们接触，从值得信赖的消息来源，并根据天主教教义和规则的天主教道德。 The real test of these predictions is their fulfilment; they may be only pious anticipations of the ways of Providence, and they may sometimes be fulfilled in part and in part contradicted by events.真正的考验，这些预言是其履行，他们可能只是虔诚预期的方式普罗维登斯的，他们有时候可能实现部分和部分相矛盾的事件。 The minatory prophecies which announce calamities, being for the most part conditional, may or may not be fulfilled.该minatory预言，其中公布的灾难，正在为最部分有条件的，可能或不可能实现。 Many private prophecies have been verified by subsequent events, some have not; others have given rise to a good deal of discussion as to their genuineness.很多私人的预言已经验证了后来发生的事件，有些则不是;他人已引起了不少讨论，以确定它们的真实性。 Most of the private prophecies of the saints and servants of God were concerned with individuals, their death, recovery from illness, or vocations.大部分的私人预言圣徒和仆人上帝的人关注个人，他们的死，恢复从生病，或职业。 Some foretold things which would affect the fate of nations, as France, England, and Ireland.有人预言，这件事会影响命运的国家，如法国，英国和爱尔兰。 A great number have reference to popes and to the papacy; and finally we have many such prophecies relating to the end of the world and the approach of the Day of Judgment.大量有参考教皇和教皇国;最后，我们有很多这样的预言涉及到去年底，世界和本办法的审判的日子。
The more noteworthy of the prophecies bearing upon "latter times" seem to have one common end, to announce great calamities impending over mankind, the triumph of the Church, and the renovation of the world.较值得注意的预言轴承后， "后时代" ，似乎有一个共同的目的，宣布巨大的灾难即将超过人类，凯旋的教会，并翻新的世界。 All the seers agree in two leading features as outlined by EH Thompson in his "Life of Anna Maria Taigi" (ch. 18): "First they all point to some terrible convulsion, to a revolution springing from most deep-rooted impiety, consisting in a formal opposition to God and His truth, and resulting in the most formidable persecution to which the Church has ever been subject. Secondly, they all promise for the Church a victory more splendid than she has ever achieved here below. We may add another point in which there is a remarkable agreement in the catena of modern prophecies, and that is the peculiar connection between the fortunes of France and those of the Church and the Holy See, and also the large part which that country has still to play in the history of the Church and of the world, and will continue to play to the end of time."所有seers同意，在两个主要特点勾划嗯汤普森在他的"生命的安娜玛丽亚taigi " （ 18章）说： "首先，他们都指向了一些可怕的抽搐，以革命雨后春笋般从最根深蒂固的不虔诚，构成在一个正式的反对党，以上帝和他的真理，并造成了最艰巨的迫害，而教会却从未受到第二，他们都承诺，对于教会的胜利更加辉煌的，比她以往任何时候都在这里取得了下面，我们可能会再增加点，其中有是一个了不起的协议，在catena现代预言，那就是奇特关系的命运，法国人与教会和教廷，同时，也是对大的部分，该国政府还没有发挥在教会的历史和世界的，而且将继续发挥至年底的时候" 。
Some prophetic spirits were prolific in the forecasts of the future.有人预言果然灵分别多产在预测未来。 The biographer of St. Philip Neri states that if all the prophecies attributed to this saint were narrated, they alone would fill entire volumes.该传记的圣菲里说，如果所有的预言归功于这个圣分别叙述，他们仅将补全卷。 It is sufficient to give the following as examples of private prophecies.这是足以让以下作为例子私人谶。
(1) Prophecy of St. Edward the Confessor （ 1 ）预言的圣爱德华的忏悔
Ambrose Lisle Philipps in a letter to the Earl of Shrewsbury dated 28 October, 1850, in giving a sketch of English Catholic history, relates the following vision or prophecy made by St. Edward: "During the month of January, 1066, the holy King of England St. Edward the Confessor was confined to his bed by his last illness in his royal Westminster Palace. St. Ælred, Abbott of Rievaulx, in Yorkshire, relates that a short time before his happy death, this holy king was wrapt in ecstasy, when two pious Benedictine monks of Normandy, whom he had known in his youth, during his exile in that country, appeared to him, and revealed to him what was to happen to England in future centuries, and the cause of the terrible punishment. They said: 'The extreme corruption and wickedness of the English nation has provoked the just anger of God. When malice shall have reached the fullness of its measure, God will, in His wrath, send to the English people wicked spirits, who will punish and afflict them with great severity, by separating the green tree from its parent stem the length of three furlongs. But at last this same tree, through the compassionate mercy of God, and without any national (governmental) assistance, shall return to its original root, reflourish and bear abundant fruit.'刘汉铨lisle philipps在了一封信给伯爵的shrewsbury日期为1850年10月28日，在给予示意图英语天主教历史上，涉及以下远见或预言所作的圣爱德华说： "在1月份期间， 1066 ，圣景英格兰的圣爱德华的忏悔，仅限于他的床上，由他最后一次生病在他的皇家西敏寺宫，圣ælred ，雅培公司的rievaulx ，在约克郡，是关乎这需要很短的时间，他很乐意死亡，这个神圣国王wrapt迷魂药当两个虔诚的本笃会僧侣的诺曼底人，他知道在他的青年，在他流亡在该国，出现在他面前时，并透露他的是什么，是发生在英格兰，在未来的几百年，而造成这一可怕的惩罚。他们说： '极端腐败和邪恶的英语国家已挑起只是愤怒的上帝时，有恶意，应已达到丰满的，其衡量，神将，在他的愤怒，发送到英语的人邪恶的灵魂，他们将严惩和折磨，他们怀着极大的严重性，由分离绿树来自其母公司干的长度三furlongs ，但在去年同一树中，通过富有同情心怜悯的上帝，也没有任何国家（政府）提供的协助，应恢复其原来的根， reflourish并结出丰盛的果实。 After having heard these prophetic words, the saintly King Edward opened his eyes, returned to his senses, and the vision vanished. He immediately related all he had seen and heard to his virgin spouse, Edgitha, to Stigand, Archbishop of Canterbury, and to Harold, his successor to the throne, who were in his chamber praying around his bed."在听取了这些预言果然应验，德雷克英国国王爱德华开了眼，回到了他的理智和远见消失了，他立即与所有他所看到的和听到他的处女配偶， edgitha ，斯蒂甘德，坎特伯雷大主教，并以哈罗德，他的继任王位