The Book of Ezekiel in the Old Testament of the Bible is one of the books of the Major Prophets.该以西结书在旧约的圣经是一本书，主要是先知。 Its name is drawn from Ezekiel, a priest - prophet who lived in Jerusalem and was one of the Jews deported by Nebuchadnezzar II to Babylon at the beginning of the 6th century BC.它的名字是取自以西结书，一名牧师-先知谁住在耶路撒冷和一个犹太人驱逐出境布恰德内扎尔二巴比伦在开始的前6世纪。 The book is divided into three parts: (1) the threats against Judah and Jerusalem before the fall of Jerusalem (chaps. 1 - 24); the threats against foreign nations (chaps. 25 - 32); and (3) promises for the future restoration of Israel and the Temple (chaps. 33 - 48).这本书分为三部分： （ 1 ）的威胁，对犹大和耶路撒冷的垮台前耶路撒冷（第一章1 -2 4） ;的威胁，反对外国国家（第一章2 5- 32 ）;及（ 3 ）承诺为将来恢复以色列和庙（第一章33 -4 8） 。
The Book of Ezekiel describes the prophet's many visions and symbolic actions with vivid literary imagery.该以西结书描述了先知的许多构想和象征意义的行动，生动的文学意象。 The following well - known passages demonstrate the author's extraordinary imagination and gift for allegory: the vision of Yahweh's chariot (chap. 1); Ezekiel's symbolic acts of eating the scroll (2:1 - 3:15) and shaving his hair and beard (5:1 - 4); the sword of God's wrath (21); the allegory of the rusty pot (24:1 - 14); the lament over Egypt (31 - 32); and the vision of the dry bones (37:1 - 14).以下，以及-已知的通道，表现出作者的非凡的想象力和礼物的寓言：远景雅巍的战车（第一章1 ） ;以西结的象征性的行为，吃滚动（ 2 :1- 3: 15）和剃须他的头发和胡子（ 5点01分-4 ） ;剑，上帝的愤怒（ 2 1） ;寓言锈蚀一锅（ 2 4:1- 14 ）;慨叹超过埃及（3 1 -3 2） ;和远见干骨（ 3 7 ： 1 -1 4） 。
Written during the Babylonian Captivity (586 - 38 BC), the book links preexilic Israel and the Judaism of the restoration.书面期间，巴比伦的圈养（ 586 -3 8年代） ，这本书的联系p reexilic以色列和犹太教的恢复。 Ezekiel stressed the interior qualities of religion, as the earlier prophets had, but in the manner of later writers he looked to the Temple and to cultic observances.以西结书强调，内部素质的宗教，作为较早的先知了，但在方式稍后的作家，他期待到寺庙和邪教的纪念活动。 He described life in exile and preached a message of hope, striving to sustain his fellow deportees in their faith and traditions.他形容流亡生活和鼓吹一个希望的信息，努力维持他的同胞被驱逐出境，在他们的信仰和传统。 This message culminates in the final vision of the temple in the new Jerusalem and the restoration of Israel.此消息意味着，在最后的视野庙在新的耶路撒冷和以色列恢复。
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Bibliography
参考书目
W Eichrodt,
Ezekiel: A Commentary (1970); P Fairbain, Ezekiel (1988); H Jacobson, The
Exagogue of Ezekiel (1983); RW Klein, Ezekiel (1988).瓦特艾希罗特，以西结书：一评（
1970年） ; p fairbain ，以西结书（ 1988年） ; h雅各布森， exagogue的以西结书（ 1983年） ; RW光碟克莱因，以西结书（
1988年） 。
Ezekiel, God will strengthen.以西结书，上帝将加强。
The Book of Ezewkiel consists mainly of three groups of prophecies.这本书的ezewkiel主要的三组谶。 After an account of his call to the prophetical office (1-3:21), Ezekiel (1) utters words of denunciation against the Jews (3:22-24), warning them of the certain destruction of Jerusalem, in opposition to the words of the false prophets (4:1-3).后一帐户，他打电话给prophetical办公室（ 1-3:21 ） ，以西结书（ 1 ） utters的话，谴责对犹太人（ 3:22-24 ） ，警告他们有一定的破坏耶路撒冷，在反对以换言之的假先知（ 4:1-3 ） 。 The symbolical acts, by which the extremities to which Jerusalem would be reduced are described in ch.该象征性的行为，其中四肢哪耶路撒冷将减少所描述的，在CH 。 4,5, show his intimate acquaintance with the Levitical legislation. 4,5 ，表现出他的亲密熟人与利的法例。 (See Ex. 22:30; Deut. 14:21; Lev. 5:2; 7:18,24; 17:15; 19:7; 22:8, etc.) (2.) Prophecies against various surrounding nations: against the Ammonites (Ezek. 25:1-7), the Moabites (8-11), the Edomites (12-14), the Philistines (15-17), Tyre and Sidon (26-28), and against Egypt (29-32). （见特惠。 22时30分; deut 。 14时21分;列弗。 5时02分; 7:18,24 ; 17时15分; 19时07分; 22时08分，等） （ 2 ）预言，对各种周边国家：对菊石（ ezek. 25:1-7 ） ， moabites （ 8月11日） ， edomites （ 12月14日） ，非利士人（ 15-17 ） ，提尔和西顿（ 26-28 ） ，以及对埃及（ 29-32 ） 。 (3.) （ 3 ） 。
Prophecies delivered after the destruction of Jerusalem by Nebuchadnezzar: the triumphs of Israel and of the kingdom of God on earth (Ezek. 33-39); Messianic times, and the establishment and prosperity of the kingdom of God (40;48).预言发表后，破坏耶路撒冷的布恰德内扎尔：胜利的以色列和上帝的王国在地球上（ ezek. 33-39 ） ;弥赛亚的时代，并建立和繁荣的上帝的王国（ 40 48 ） 。 The closing visions of this book are referred to in the book of Revelation (Ezek. 38=Rev. 20:8; Ezek. 47:1-8=Rev. 22: 1,2).截止愿景，这本书是指在这本书中的启示（ ezek. 38 =牧师20时08分; ezek 。 47:1-8 =牧师22 ： 1,2 ） 。 Other references to this book are also found in the New Testament.其他的提述，这本书还发现，在新约圣经。 (Comp. Rom. 2:24 with Ezek. 36:2; Rom. 10:5, Gal. 3:12 with Ezek. 20:11; 2 Pet. 3:4 with Ezek. 12:22.) It may be noted that Daniel, fourteen years after his deportation from Jerusalem, is mentioned by Ezekiel (14:14) along with Noah and Job as distinguished for his righteousness, and some five years later he is spoken of as pre-eminent for his wisdom (28:3). （ comp.光盘。 2时24分与ezek 。 36:2 ;光碟。 10时05分，半乳糖。 3时12分与ezek 。 20时11分; 2宠物。 3时04分与ezek 。 12时22分） ，它可能丹尼尔指出，十四年后，他驱逐出耶路撒冷，是以西结书所提到的（ 14时14分）随着挪亚和就业作为杰出的，他正义，和一些五年后，他发言的是前著名的为他的智慧（ 28 ： 3 ） 。
Ezekiel's prophecies are characterized by symbolical and allegorical representations, "unfolding a rich series of majestic visions and of colossal symbols."以西结的预言的特点是象征和寓言交涉， “开展了丰富的一系列宏伟的愿景和庞大的符号” 。 There are a great many also of "symbolcal actions embodying vivid conceptions on the part of the prophet" (4:1-4; 5:1-4; 12:3-6; 24:3-5; 37:16, etc.) "The mode of representation, in which symbols and allegories occupy a prominent place, gives a dark, mysterious character to the prophecies of Ezekiel. They are obscure and enigmatical. A cloudy mystery overhangs them which it is almost impossible to penetrate. Jerome calls the book 'a labyrith of the mysteries of God.'有许多还“ symbolcal行动体现了鲜明的观念，对部分先知” （ 4:1-4 ; 5:1-4 ; 12:3-6 ; 24:3-5 ; 37:16等） “模式的代表性，在这种符号和寓言中占有突出地位，让一个黑暗，神秘性质的预言以西结书，他们是含糊和enigmatical 。多云谜overhangs他们，它几乎是不可能的渗透。杰罗姆呼吁书'一labyrith的奥秘，上帝。 It was because of this obscurity that the Jews forbade any one to read it till he had attained the age of thirty."这是因为这个默默无闻认为，犹太人禁止任何人以看到，他已经达到30岁“ 。 Ezekiel is singular in the frequency with which he refers to the Pentateuch (eg, Ezek. 27; 28:13; 31:8; 36:11, 34; 47:13, etc.).以西结书是在奇异的频率，他是指以pentateuch （例如， ezek 。 27 ; 28:13 ; 31:8 ; 36:11 ， 34 ; 47:13 ，等等） 。 He shows also an acquaintance with the writings of Hosea (Ezek. 37:22), Isaiah (Ezek. 8:12; 29:6), and especially with those of Jeremiah, his older contemporary (Jer. 24:7, 9; 48:37).他表明，也是一个熟人与著作何西阿（ ezek. 37:22 ） ，以赛亚书（ ezek. 8时12分; 29:6 ） ，特别是与那些耶利米，他的当代老年人（ jer. 24:7 ，九; 48:37 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Ezekiel, whose name, Yehézq'el signifies "strong is God", or "whom God makes strong" (Ezek. i, 3; iii, 8), was the son of Buzi, and was one of the priests who, in the year 598 BC, had been deported together with Joachim as prisoners from Jerusalem (2 Kings 24:12-16; cf. Ezekiel 33:21, 40:1).以西结书，他的姓名， yehézq'el ，标志着“强是上帝” ，或“人神使强” （ ezek. ，我3 ;三， 8 ） ，是儿子，布济，是一个祭司谁，在公元前598年，已被驱逐出境，连同约阿希姆作为囚犯从耶路撒冷（ 2国王24:12-16 ;比照以西结书33:21 ， 40:1 ） 。 With the other exiles he settled in Tell-Abib near the Chobar (Ezek. i,1; iii, 15) in Babylonia, and seems to have spent the rest of his life there.In the fifth year after the captivity of Joachim, and according to some, the thirtieth year of his life, Ezekiel received his call as a prophet (Ezek. i, 2, 4 etc) in the vision which he describes in the beginning of his prophecy (Ezek. i,4; iii, 15).与其他流亡者，他定居在告诉abib附近chobar （ ezek. ，我一;三， 15岁）在巴比伦，似乎已经度过余生there.in第五年后圈养的约阿希姆，据一些，第三十年他的生活，以西结书收到他的呼吁作为一个先知（ ezek.一，二，四等）的视野中的描述，他在开始时，他的预言（ ezek.一，四;三， 15 ） 。 From Ezek.从ezek 。 xxix, 17 it appears that he prophesied during at least twenty-two years.第29届， 17看来，他预言期间，至少有二十二年。 Ezekiel was called to foretell God's faithfulness in the midst of trials, as well as in the fulfilment of His promises.以西结书被称为预言上帝的忠诚，在审判中，以及在履行其承诺。 During the first period of his career, he foretold the complete destruction of the kingdom of Juda, and the annihilation of the city and temple.在第一期他职业生涯中，他预言完全销毁了王国juda ，消灭城市和庙。 After the fulfilment of these predictions, he was commanded to announce the future return from exile, the re-establishment of the people in their own country and, especially, the triumph of the Kingdom of the Messiah, the second David, so that the people would not abandon themselves to despair and perish as a nation, through contact with the Gentiles, whose gods had apparently triumphed over the God of Israel.后履行这些预言，他是指挥宣布，未来的回报，从流亡，重新建立人民群众在他们自己的国家，特别是胜利王国弥赛亚，第二国宝，让人民群众不会放弃自己的绝望和灭亡作为一个国家，通过接触与外邦人，其神显然战胜了以色列的上帝。 This is the principal burden of Ezekiel's prophecy, which is divided into three parts.这是主要的负担，以西结的预言，这是分为三个部分。 After the introduction, the vision of the calling of the prophet (Ezek. i-iii, 21), the first part contains the prophecies against Juda before the fall of Jerusalem (Ezek. iii, 22-xxiv).实施后，远见的呼唤先知（ ezek. I至III ， 21 ） ，第一部分包含的预言对juda垮台前耶路撒冷（ ezek.三， 22 - 24 ） 。 In this part the prophet declares the hope of saving the city, the kingdom, and the temple to be vain, and announces the approaching judgment of God upon Juda.在这部分先知宣布，希望以救国救民的城市，英国，和庙宇须白费，并宣布即将到来的判断上帝的后juda 。 This part may be subdivided into five groups of prophecies.这部分可分为五个组别的预言。
After a second revelation, in which God discloses to the prophet His course of action (iii, 22-27), the prophet foretells by symbolic acts (iv, v) and in words (vi-vii), the siege and capture of Jerusalem, and the banishment of Juda.之后，第二个启示，在上帝披露，以先知，他的行动过程（三， 22-27 ） ，先知预示着由象征性的行为， （四，五）和在口头上（六至七） ，围困和捕获耶路撒冷，和流放的juda 。
In a prophetic vision, in the presence of the elders of Israel, God reveals to him the cause of these punishments.在先知远见，在在场的长者，以色列，上帝揭示了他的事业，这些处分。 In spirit he witnesses the idolatry practiced in and near the temple (viii); God commands that the guilty be punished and the faithful be spared (ix); God's majesty departs from the temple (x), and also, after the announcement of guilt and punishment, from the city.在精神上，他目睹偶像崇拜和实行在观音庙附近（八） ;上帝命令有罪予以处罚和忠实地不遗余力（九） ;上帝的英国偏离庙（ x ）项，同时，公布后认罪和处罚，从城市。 With this the judgment which the prophet communicates to the exiles ends (xi).与此判决，其中先知传达给流亡结束（十一） 。
In the third group (xii-xix) many different prophecies are brought together, whose sole connection is the relation they bear to the guilt and punishment of Jerusalem and Juda.在第三组（十二-十九）许多不同的预言是聚集在一起，其唯一的连接关系，他们要承担罪责和惩罚耶路撒冷和juda 。 Ezekiel prophesies by symbolic actions the exile of the people, the flight of Sedecias, and the devastation of the land (xii, 1-20).以西结书prophesies由象征性的行动，流亡的人民群众，飞行sedecias ，和破坏的土地（十二， 1月20日） 。 Then follow Divine revelations regarding belief in false prophecies, and disbelief in the very presence of true prophecy.然后按照神的启示关于信仰在虚假的预言，和难以置信，在很存在真正的预言。 This was one of the causes of the horrors (xiii, 21-xiv, 11), to be visited upon the remnant of the inhabitants of Jerusalem (xiv, 12-23).这是原因之一恐怖（十三， 21 - 14 ， 11 ） ，要访问后，残余的耶路撒冷居民（十四， 12月23日） 。 The prophet likens Jerusalem to the dead wood of the vine, which is destined for the fire (xv); in an elaborate denunciation he represents Juda as a shameless harlot, who surpasses Samaria and Sodom in malice (xvi), and in a new simile, he condemns King Sedecias (xvii).先知likens耶路撒冷向枯木的葡萄，这是注定为消防（ XV ）号决议，在一个复杂的退出他所代表的juda作为一个无耻的harlot ，谁超越了撒马利亚和所多玛在恶意（十六） ，并在一个新的明喻他谴责国王sedecias （十七） 。 After a discourse on the justice of God (xviii), there follows a further lamentation over the princes and the people of Juda (xix).后一种话语对正义的上帝（十八） ，有如下进一步lamentation超过王子和人民的juda （十九） 。
In the presence of the elders the prophet denounces the whole people of Israel for the abominations they practiced in Egypt, in the Wilderness, and in Canaan (xx).在在场的长者先知谴责整个对以色列人民为abominations ，他们实行的在埃及，在旷野中，并在迦南（ XX ）号决议。 For these Juda shall be consumed by fire, and Jerusalem shall be exterminated by the sword (xxi).这些juda应消耗的火灾，和耶路撒冷应被消灭，由剑（ XXI ）号决议。 Abominable is the immorality of Jerusalem (xxii), but Juda is more guilty than Israel has ever been (xxiii).可恶的是不道德的耶路撒冷（ XXII ）号决议，但juda更有罪，比以色列从未（二十三） 。
On the day on which the siege of Jerusalem began, the prophet represents, under the figure of the rusty pot, what was to befall the inhabitants of the city.在当天对其中的围困耶路撒冷开始，先知的重要思想，根据数字的生锈的锅，什么是降临到居民的城市。 On the occasion of the death of his wife, God forbids him to mourn openly, in order to teach the exiles that they should be willing to lose that which is dearest to them without grieving over it (xxiv).在纪念死亡，他的妻子，上帝禁止他公开表示哀悼，在以教导流亡者，他们应该愿意失去指出，这是他们最亲近的无悲痛超过它（二十四） 。
In the second part (xxv-xxxii), are gathered together the prophecies concerning the Gentiles.在第二部分（二十五-三十二） ，是聚集预言，关于外邦人的。 He takes, first of all, the neighbouring peoples who had been exalted through the downfall of Juda, and who had humiliated Israel.他，首先，邻国人民谁已通过崇高的灭亡juda ，谁曾凌辱以色列。 The fate of four of these, the Ammonites, the Moabites, the Edomites, and the Philistines, is condensed in chapter xxv.命运四这些，菊石， moabites ， edomites ，和非利士人，是浓缩在章二十五。 He treats more at length of Tyre and its king (xxxvi-xxviii,19), after which he casts a glance at Sidon (xxviii, 20-26).他把更多的篇幅对轮胎和其景（三十六-二十八， 19 ） ，此后，他蒙上了一眼在西顿（二十八， 20-26 ） 。 Six prophecies against Egypt follow, dating from different years (xxix-xxxii. The third part (xxxiii-xlviii), is occupied with the Divine utterances on the subject of Israel's restoration. As introduction, we have a dissertation from the prophet, in his capacity of authorized champion of the mercy and justice of God, after which he addresses himself to those remaining in Juda, and to the perverse exiles (xxxiii). The manner in which God will restore His people is only indicated in a general way. The Lord will cause the evil shepherds to perish; He will gather in, guide, and feed the sheep by means of the second David, the Messiah (xxxiv). 6谶对埃及的后续，约会，从不同年（ xxix-xxxii.第三部分（三十三- XLVIII ）号决议，是被占领的与神的话语就此事以色列的恢复。介绍，我们有一个论文从先知，在他的能力的认可冠军的慈悲和正义的上帝，之后他谈到自己那些留在juda ，并倒行逆施，流亡者（三十三） 。何种方式在上帝会恢复他的人民，只是表示，在一般的方式。勋爵将导致邪恶的牧羊人，以亡;他将在收集好，引导好，饲料，羊的手段第二国宝，弥赛亚（三十四） 。
Though Mount Seir shall remain a waste, Israel shall return unto its own.虽然摩的SEIR应仍是一个废物，以色列应归还祂自己。 There God will purify His people, animate the nation with a new spirit, and re-establish it in its former splendour for the glory of His name (xxxv-xxxvii).有上帝会净化自己的人民，动画，民族与一种新的精神，并重新建立它在其前的辉煌，为的荣耀，他的名字（三十五-三十七） 。 Israel, though dead, shall rise again, and the dry bones shall be covered with flesh and endowed with life before the eyes of the prophet.以色列，虽然死了，应再次攀升，和奄奄一息的应涵盖与肉体和得天独厚的生活面前先知。 Ephraim and Juda shall, under the second David, be united into one kingdom, and the Lord shall dwell in their midst (xxxvii). ephraim和juda应根据第二国宝，团结成一个英国和主应住在他们中间（ XXXVII ）号决议。 The invincibleness and indestructibility of the restored kingdom are then symbolically presented in the war upon Gog, his inglorious defeat, and the annihilation of his armies (xxxviii-xxxix).该invincibleness和indestructibility的恢复，英国，然后象征性陈述，在战争后， gog ，他的不光彩的失败，和消灭他的军队（三十八- XXXIX ）号决议。 In the last prophetic vision, God shows the new temple (xl-xliii), the new worship (xliii-xlvi), the return to their own land, and the new division thereof among the twelve tribes (xlvii-xlviii), as a figure of His foundation of a kingdom where He shall dwell among His people, and where He shall be served in His tabernacle according to strict rules, by priests of His choice, and by the prince of the house of David.在过去的先知远见，上帝显示新庙（四十- XLIII ）号，新的崇拜（四十三- XLVI ）号，返回自己的土地，以及新科别，其中有12部落（四十七- XLVIII ）号决议，作为一个数字他的基金会的一个英国，他应谈论他的人，并在他的请求应送达在他的帐幕，根据严格的规则，由祭司他所选择的，由亲王的众院大卫。
From this review of the contents of the prophecy, it is evident that the prophetic vision, the symbolic actions and examples, comprise a considerable portion of the book.从这个检讨的内容预言，很显然，预言的抱负，象征性的行动和例子，包括相当一部分图书。 The completeness of the description of the vision, action and similes, is one of the many causes of the obscurity of the book of Ezekiel.完整性描述的远见，行动和喻，就是其中的原因很多，对默默无闻的以西结书。 It is often difficult to distinguish between what is essential to the matter represented, and what serves merely to make the image more vivid.它往往是很难区分什么是至关重要的事代表，以及什么服务，只是为了使形象更生动。 On this account it happens that, in the circumstantial descriptions, words are used, the meaning of which, inasmuch as they occur in Ezekiel only, is not determined.此帐户的发生，即在环境说明，换句话说，使用的意义，因为它们发生在以西结书只，是没有决心。 Because of this obscurity, a number of copyist mistakes have crept into the text, and that at an early date, since the Septuagint has some of them in common with the earliest Hebrew text we have.正因为如此不了了之，一些复制错误出现的文本，并在早期的日期，自septuagint有一些，他们在共同与最早的希伯来文，我们有。 The Greek version, however, includes several readings which help to fix the meaning.希腊的版本，不过，包括几个读哪些帮助解决的意思。 The genuineness of the book of Ezekiel is generally conceded.真实性的以西结书，是一般让步。 Some few consider chapters xl-xlviii to be apocryphal, because the plan there described in the building of the temple was not followed, but they overlook the fact that Ezekiel here gives a symbolic representation of the temple, that was to find spiritual realization in God's new kingdom.一些很少考虑章节xl -四十八要猜测，因为该计划有描述，在建设有庙没有遵循，但他们忽略了一个事实以西结书在这里给出了一个象征性的代表性寺庙，即是要找到精神的实现，在上帝的新的英国。 The Divine character of the prophecies was recognized as early as the time of Jesus the son of Sirach (Eccles. xlix, 10, 11).神性质的预言，被确认为早的时候，耶稣的儿子西拉奇（ eccles. xlix ， 10 ， 11 ） 。 In the New Testament, there are no verbatim references, but allusions to the prophecy and figures taken from it are prominent.在新约圣经，有没有逐字引用，但暗示的预言和数字，从它是突出。 Compare St. John x etc. with Ezek.比较圣约翰x等ezek 。 xxxiv, 11 etc.; St. Matthew xxii, 32, with Ezek.第三十四， 11等;圣马太22 ， 32 ，与ezek 。 xvii, 23.十七， 23 。 In particular St. John, in the Apocalypse, has often followed Ezekiel.特别是圣约翰，在启示，之后往往是以西结书。 Compare Apoc.比较载脂蛋白C 。 xviii-xxi with Ezek.十八-二十一世纪与ezek 。 xxvii, xxxviii etc., xlvii etc.二十七，三十八等，四十七等。
Publication information Written by Jos. Schets.出版的资料，撰写jos. schets 。 Transcribed by Sean Hyland.转录由Sean海仑。 The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书，货量五出版的1909年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
ARTICLE HEADINGS:文章标题：
"Dooms" of the Nations. “注定”的国家。
The Composition.组成。
Style.作风。
Ezekiel's book is one of the most original in the sacred literature of Israel.以西结书的书就是其中的最原始的在神圣的文学以色列。 Its principal features are its systematic arrangement and homogeneity.其主要特点是它的制度安排和均匀性。 The book falls into two principal parts, i.-xxiv.这本书分为两个主要部分，一-二十四。 and xxv.-xlviii., corresponding to the two principal themes of Ezekiel's prophetic preaching-repentance and salvation, judgment and restoration.和xxv. -四十八，相应的两个主要的主题，以西结的预言说教-忏悔和救赎，判断和恢复。 It is introduced by a vision, i.据介绍，由一个远景，一 1-iii. 1 -三。 15. 15 。 At the River Chebar the glory of the Lord appears to Ezekiel on the chariot of the cherubim and consecrates him a prophet, sent to a "rebellious house" to preach only wailing, sighing, and misery.在河chebar荣耀上帝似乎以西结书上的战车上基路伯和consecrates他的先知，发送到“叛逆之家”鼓吹，只有哭，叹息，和痛苦。 Chaps.章。 iii.三。 16-xxiv. 16 - 24条。 27 show the prophet fulfilling this mission. 27显示先知履行这一使命。 Here Ezekiel is merely a "reprover" (iii. 26); he confronts the people as if he were not one of them; he shows no emotion, not a suggestion of pity, throughout the delivery of his dreadful tidings.在这里以西结书仅仅是一个“ reprover ” （ iii. 26 ） ;他所面临的人民的作为，如果他不是其中一人，他表明，没有情感，而不是一个建议，可惜，整个交付他的可怕的福音。 He symbolizes the siege and conquest of Jerusalem, the leading of the people into exile (iv.-v.); on all the hills of Israel idolatry is practised (vi.), and therefore "the end" will come (vii.).他象征着围困和征服耶路撒冷，领导人民的流亡（ iv.-v. ） ;对所有的山丘，以色列实行的是偶像崇拜（ vi. ） ，因此“年底”会来（ vii. ） 。 The Temple is defiled with abominations of every description; therefore the glory of the Lord departs from it and from the city, and dedicates them to flames (viii-xi.).庙是defiled与abominations每描述;因此，荣耀上帝背离了它，并从市，专他们的火焰（ viii-xi. ） 。 Ezekiel represents the final catastrophe symbolically; judgment will not tarry, but approaches to immediate fulfilment (xii.).以西结书代表最后灾难的象征;判断不会焦油状废液，但办法立即履行（ xii. ） 。 No one will mount into the breach.没有人会挂载到违规行为。 On the contrary, prophets and prophetesses will lead the people completely astray (xiii.); even a true prophet could not avail now, as God will not be questioned by idolaters.与此相反，先知和prophetesses将带领全国人民完全误入歧途（ xiii. ） ;即使是一个真正的先知不能不得要领，现在，由于上帝将不会质疑，拜偶像。
That the judgment is fully merited will be demonstrated by the godliness of the few who survive the catastrophe (xiv.).该判决是完全值得将所表现出来的虔诚的数谁的生存灾难（ xiv. ） 。 Jerusalem is a useless vine, good only to be burned (xv.).耶路撒冷是一个无用的藤蔓，良好的只有被烧毁（ xv. ） 。 And thus it has ever been: Jerusalem has ever requited the mercies and benefits of the Lord with blackest ingratitude and shameless infidelity (xvi.).因此，它从未：耶路撒冷曾否requited了怜悯和效益，主与黑暗ingratitude和无耻的不忠（ xvi. ） 。 The ruling king, Zedekiah, particularly, has incurred the judgment through his perjury (xvii.).执政的国王，泽德基亚，特别是引起了判断，通过他的伪证罪（ xvii. ） 。 God rewards each one according to his deeds, and He will visit upon the heads of the present generation, not the sins of the fathers, but their own sins (xviii.).上帝奖励每一个根据他的事迹，以及他将访问后，元首现在这一代，而不是罪过的父亲，但他们自己的捷联惯导系统（ xviii. ） 。 Therefore the prophet is to sound a dirge over the downfall of royalty and the people (xix.).因此，先知是健全的一哀乐超过下台的专营权费和人民的（ xix. ） 。 In an oration he once more brings before the people all the sins committed by them from the Exodus to the present time (xx.).在一个演讲，他曾经带来更多的人民之前，所有的罪过由他们从逃亡到现在的时间（ xx. ） 。 Nebuchadnezzar approaches to execute the divine judgment (xxi.).布恰德内扎尔的办法来执行神的判断（ xxi. ） 。 Jerusalem is a city full of blood-guiltiness and impurity, all classes being equally debased (xxii.), and far lower than Samaria's (xxiii.).耶路撒冷是一个城市充满血液guiltiness和杂质，各阶层具有同等debased （ xxii. ） ，远远低于撒马利亚的（ xxiii. ） 。 The city is a rusty kettle the impurities of which can be removed only by fire.城市是一个生锈的水壶杂质，其中可以删除，只有小心防火。 The exiles, who still boast of the sanctity and inviolability of Jerusalem, will be amazed by the news of its fall (xxiv.).流亡者，谁仍然夸耀的神圣和不可侵犯的耶路撒冷，一定会感到惊讶，由新闻，秋季（ xxiv. ） 。
"Dooms" of the Nations. “注定”的国家。
Then follows (xxv.-xxxii.) a group of threatening prophecies against seven foreign nations: the Ammonites (xxv. 1-7), Moabites (xxv. 8-11), Edomites (xxv. 12-14), Philistines (xxv. 15-17), Tyrenes (xxvi.-xxviii. 19), Zidonians (xxviii. 20-23), andEgyptians (xxix.-xxxii.).然后如下（ xxv. -三十二。 ）的一组威胁的预言对七名外籍联合国：菊石（ xxv. 1-7 ） ， moabites （ xxv. 8月11日） ， edomites （ xxv. 12月14日） ，非利士人（二十五。 15日至17日） ， tyrenes （ xxvi. -二十八。十九日） ， zidonians （ xxviii. 20-23 ） ， andegyptians （ xxix. -三十二） 。 This division belongs to the promise of salvation as detailed in xxviii.这个师所属的承诺，救国，详情载于二十八。 24-26; for it refers to the punishment visited on the neighboring nations because of their aggressions against Judah. 24日至26日;它是指以处罚访问对周边国家，因为他们的侵略对犹大。 It also indicates that Israel may yet be restored to fulfil its sacred mission, a mission which can be accomplished only when the nation lives in security.它也表明，以色列还可能恢复履行其神圣使命，任务可以完成，只有当民族生活在安全的。 Ch.的CH 。 xxxiii.三十三。 announces the downfall of Jerusalem, and the prophet now freely speaks words of consolation and promise to the people.宣布下台，耶路撒冷，先知现在自由发言的话，安慰，并承诺向人民负责。 The shepherds hitherto placed over Israel have thriven, but have neglected their flock, which God will now take under His protection, appointing a new David as a shepherd over it (xxxiv.).牧羊人迄今放在以色列有thriven ，但忽略了他们的羊群，上帝现在将对他的保护下，任命新的国宝作为一个牧羊人，超过它（ xxxiv. ） 。 The Edomites, who have seized certain portions of the Holy Land, will be annihilated (xxxv.); Israel will be restored (xxxvi.); that is, Judah and Joseph will be merged into one (xxxvii.).该edomites ，谁抢占了某些部分的圣地，将歼灭（ xxxv. ） ;以色列将恢复（ xxxvi. ） ，即是犹大和约瑟夫将合并为一（ xxxvii. ） 。 The last on-slaught of the pagan world against the newly established kingdom of God will be victoriously repelled by the Almighty Himself, who will manifest His sanctity among the nations (xxxviii.-xxxix.).最后对- slaught的异教世界对新成立的上帝的王国将胜利击退了由万能的自己，谁表现他的神圣不可侵犯的国家之间（ xxxviii. -第39届） 。 The final division, xl.-xlviii., embodying the celebrated vision of the new Temple and the new Jerusalem, contains a description of the future era of salvation with its ordinances and conditions, which are epitomized in the final sentence: "And the name of the city from that day shall be, The Lord is there" (xlviii. 35).最后表决， xl. -四十八，体现了庆祝的视野，新庙和新的耶路撒冷，包含一个描述未来的时代，救亡与条例和条件，这是体现在最后一句： “和名称该城从那天起应，耶和华是有“ （ xlviii. 35 ） 。
The Composition.组成。
The evident unity of the whole work leaves only one question open in regard to its authorship: Did Ezekiel, as some maintain, write the whole book at one time, or is it a homogeneous compilation of separate parts written at different times?明显的团结，整个工作叶片上只有一个开放的问题，在关于其作者：以西结书，正如一些保持，写整本书在同一时间，抑或是均匀的汇编单独的部分写在不同的时间呢？ A number of pieces were dated by the prophet himself, in accordance with the number of years after the abduction of Jehoiachin: i. 1件数则的日期由先知自己，在按照年数后，绑架jehoiachin ：一。 1, in the fifth; viii. 1 ，在第五;八。 1, in the sixth; xx. 1 ，在第六;第XX 。 1, in the seventh; xxiv. 1 ，在第七;二十四。 1, in the ninth; xxix. 1 ，在第九届;二十九。 1, in the tenth; xxvi. 1 ，在第十届;二十六。 1, xxx. 1 ，三十。 20, xxxi. 20 ，三十一。 1, xxxiii. 1 ，三十三。 21 (LXX.), in the eleventh; xxxii. 21 （ lxx. ） ，在第十一届;三十二。 1, 19 and xxxiii. 1日， 19日和三十三。 21 (Hebr.), in the twelfth; xl. 21 （ hebr. ） ，在第十二届; xl 。 1, in the twenty-fifth; and xxix. 1 ，在第二十五届和第29届。 17, in the twenty-seventh year. 17日，在二十一世纪的第七个年头。 The last-mentioned passage (xxix. 17-21) is evidently an appendix to the already completed book; and the twenty-fifth year (572), the date of the important division xl.-xlviii., is probably the date when the work was completed.最后提到的通过（ xxix. 17日至21日）是明显的附录已经完成的图书，以及20 -第五个年头， （ 572 ） ，该日期的重要部xl. -四十八，大概是何时工作已完成。 If it were true, however, that the whole book was written at that time all previous dates would be merely literary embellishments, and this view is difficult because of the importance of the dating in several instances where the prophet claims to transcend ordinary human knowledge.如果属实，不过，整本书是写在当时的所有以前的日期将只是文学的装饰，这种看法是很困难，因为重要的约会在若干情况下，先知索赔超越普通人类的知识。 Examples of such instances are: xi.的例子，这种情况是：十一。 13, where Ezekiel at the Chebar is cognizant of the death of Pelatiah, the idolater, in Jerusalem; xxiv. 13 ，其中以西结书在chebar认识到死亡的佩拉泰亚， idolater ，在耶路撒冷;二十四。 2, where he knows the exact day on which the siege of Jerusalem will begin; and xxxiii.二，在那里他知道确切的日子于围困耶路撒冷将开始;三十三。 21, where he predicts to a day the arrival of the messenger bearing tidings of the capture of Jerusalem. 21日，他在那里预测，到一天的到来，信差轴承福音的捕获耶路撒冷。
Moreover, it can be shown from the contradictions which the various divisions of the Book of Ezekiel contain that they were written at different periods.此外，它还可以显示从矛盾，其中各部门的以西结书包含他们写在不同的时期。 This is particularly true of the Messianic prophecy, which, although kept somewhat in the background in Ezekiel, is nevertheless directly expressed in xvii.这是特别真实的弥赛亚的预言，其中，虽然有些在不断的背景下，在以西结书，却是直接表示，在十七。 22-24, xxi. 22日至24日，二十一世纪。 32, xxxiv. 32 ，三十四。 23-24, xxxvii. 23日至24日，三十七。 22-24, and xxv. 22日至24日，和二十五。 14 (where Edom is referred to: "And I will lay my vengeance upon Edom by the hand of my people Israel"). 14 （其中益登是指： “我将为我的报复后，由益登的手，我的人民以色列” ） 。 In xl.-xlviii.-that grand panorama of the future-this feature has entirely disappeared.在xl. - xlviii. ，即大全景未来此功能已完全消失。 There is still some reference to a prince, but his sole function is to defray from the people's taxes the expenses of worship; there is no longer room for a Messianic king.还有一些参考一王子，但他唯一的功能是，以支付从人民群众的税收费用的崇拜;不再存在的余地，一弥赛亚国王。 Nevertheless, Ezekiel permitted the earlier passages to remain.不过，以西结书准许较早通道留下来。 Even more significant is xxix.更重要的是，第29届。 17-21, which can be understood only as an appendix to the already complete book. 17日至21日，这是可以理解的，只有作为附录已经完成预订。 In xxvi.-xxviii.在xxvi. -二十八。 Ezekiel had positively prophesied the capture and destruction of Tyre by Nebuchadnezzar, but after thirteen years of fruitless labor the latter had to raise the siege and to arrange terms of peace with the city.以西结书预言了积极捕捉和销毁轮胎由布恰德内扎尔，但经过十三年的徒劳无功的劳动，后者已提出的围困，并安排条款的和平与城市。 Thereupon, in the above-mentioned passage, Ezekiel promises Egypt to Nebuchadnezzar as an indemnity.于是，在上面提到的通过，以西结书的承诺，埃及，以布恰德内扎尔作为赔偿。 Here, then, is an oracle the non-fulfilment, of which the prophet himself is destined to see.在这里，那么，是甲骨文公司不履行，其中先知自己是注定要看到的。 Yet he does not venture to change or to expunge it.但他并不冒昧地改变或删除它。 Incidentally it may be stated that the transmission of oracles of which the prophets themselves were doomed to see the non-fulfilment is the strongest proof that they regarded these as messages for which they were not personally responsible, and which, consequently, they did not venture to change; they regarded them as God's word, the responsibility for the non-fulfilment of which rested with God, not with themselves.顺便提一句，它可能会指出，传输签，其中先知自己是注定要看到不履行是最强的证据，证明他们把这些邮件，而他们并没有亲自负责，并，因此，他们没有风险要改变;他们把他们当作上帝的话语，责任不履行，其中休息与上帝，而不是自己。 In view of these facts it must be assumed that although Ezekiel completed his book in 572, he availed himself of earlier writings, which he allowed to remain practically unchanged.鉴于这些事实，它必须假定，虽然以西结书完成他的著作在572 ，他利用自己以前的著作，他获准留几乎维持不变。
Style.作风。
Not only is the whole artistically arranged, but the separate parts are also distinguished by careful finish.不仅是艺术的整体安排，但单独的部分，也是杰出的周密完成。 The well-defined and deliberate separation of prose and poetry is particularly conspicuous.在清楚界定的和蓄意的分离，散文和诗歌，尤其是突出。 The poetic passages are strictly rhythmical in form, while the didactic parts are written in pure, elegant prose.诗意的通道，严格节奏的形式，而教学的部分写的纯净，优雅的散文。 The author prefers parables, and his use of them is always lucid.作者喜欢的比喻，他使用他们始终是清晰的。 In xx.在第XX 。 49 he even makes his audience say: "Doth he not speak parables?" 49 ，他甚至使他的听众说： “ doth他不说话比喻” ？ Very striking are the numerous symbolical actions by which the prophet illustrates his discourse.非常引人注目的是众多的象征意义的行动，其中的先知，说明他的话语。 Nine unique examples may be distinguished; indeed at the very beginning of his prophetic activity there are not fewer than four by which he describes the siege, capture, and destruction of Jerusalem and the banishment of the people (iv. and v.). 9独特的例子，可以区分;确实在开始时，他的预言活动，有不少于4个，其中描述了他的围困，捕获，摧毁耶路撒冷和流放的人（ iv.和五） 。 The two in xii.两国在第十二。 and the two in xxiv.和两个在二十四。 refer to the same subject, while that in xxxvii.是指同一主题，而在三十七。 refers to the future redemption.是指以未来的赎回权。 Here, also, there is no question of mere literary embellishment, for Ezekiel undoubtedly actually performed the symbolic actions; indeed, he was the first to introduce symbolism into Hebrew literature, and therefore has been called the "father of apocalypse."在这里，此外，也没有问题，只是文学的点缀，以西结书，无疑是实际执行的象征性行动;事实上，他是第一个引进的象征到希伯莱文学，因此被称为“父亲的启示” 。 The picture of the chariot ("merkabah") in i., and the concluding division of xl.-xlviii., are full of deep symbolism; and, according to the Rabbis, neither should be read by any one younger than thirty.图片的战车（ “ merkabah ” ）在一，和总结的分工xl. -四十八，充满了深刻的象征意义; ，而根据拉比，也不应读任何一个年轻的比30 。 The celebrated vision of Gog, the Prince of Rosh Meshech (AV "the chief princeof Meshech") and Tubal (xxxviii. and xxxix.), is also symbolical.著名的视野gog ，王子的Rosh米设（的AV “行政princeof米设” ）和输卵管（ xxxviii.和第39届） ，亦是象征意义。 The Book of Ezekiel shows throughout the touch of the scholar.该以西结书表明，在整个接触的学者。
The Talmud (Ḥag. 13a) relates that in consequence of the contradictions to the Torah contained in xl.-xlviii.该塔木德（ ḥag. 13 A条）有关，在后果的矛盾，向圣经所载的xl. -四十八。 Ezekiel's book would have remained unknown had not Hananiah b.以西结书的书一直处于未知没有哈拿尼雅乙 Hezekiah come to expound it. hezekiah来阐述它。 Nevertheless it has never been appreciated as it deserves; and it is probably due to this fact that the text of the work has been transmitted in a particularly poor and neglected form.不过，一直没有得到赞赏，因为它值得;它可能是由于这一事实，该文本的工作已经转递给在一个特别贫穷和被忽视的形式。 The Septuagint, however, affords an opportunity to correct many of the errors in the Hebrew text.该septuagint ，不过，提供了一个机会，以纠正许多错误，在希伯来文的文字。
The statement of Josephus ("Ant." x. 5, § 1) that Ezekiel wrote two books is entirely enigmatical.声明约瑟夫（ “蚂蚁”十，五， § 1 ）以西结书撰写了两本书是完全enigmatical 。 The doubt cast upon the authenticity of the book by Zunz, Seinecke, and Vernes has rightly never been taken seriously; but the authorship of several parts, such as iii.疑点后，投下的真实性，这本书由聪茨， seinecke ， vernes正确从未认真考虑，但作者的几个部分，如三。 16b-21, x. 16B条- 21 ，十。 8-17, xxiv. 8月17日，二十四。 22-23, and xxvii. 22日至23日，二十七。 9b-25a, has, with more or less justification, sometimes been questioned. 9B条- 25A条，已与更多或更少的理由，有时受到质疑。 That the book consists of two divergent versions compiled by an editor, a hypothesis recently advanced by Kraetzschmar, has yet to be demonstrated.这本书组成，两个不同的版本所编纂的一名编辑，一个假设最近先进的由克雷奇马尔，尚待证实。
Emil G. Hirsch, Karl Heinrich Cornill埃米尔g.赫希，卡尔海因里希cornill
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
H. Ewald, Die Propheten des Alten Bundes, 1841; F. Hitzig, Der Prophet Ezechiel, 1847; SD Luzzatto, Perush 'al Yirmeyah we-Yehezeḳel, 1876; R. Smend, Der Prophet Ezechiel, 1880; Cornill, Das Buch des Propheten Ezechiel, 1886; DH Müller, Ezechielstudien, 1895; AB Davidson, The Book of the Prophet Ezekiel, Cambridge, 1896; A. Bertholet, Das Buch Hezekiel, 1897; CH Toy, The Book of Ezekiel in Hebrew, 1899; idem, The Book of the Prophet Ezekiel, new Eng.每小时埃瓦尔德，模具propheten万alten bundes ， 1841年;楼希齐格，明镜先知ezechiel ， 1847年;的SD luzzatto ， perush '基地yirmeyah我们- yehezeḳel ， 1876年; r.斯门德，明镜先知ezechiel ， 1880年; cornill ，之buch万propheten ezechiel ， 1886年;生署米勒， ezechielstudien ， 1895年;抗体戴维森，这本书的先知以西结书，剑桥， 1896年;甲贝尔托莱，之buch hezekiel ， 1897年;的CH玩具，以西结书在希伯来文， 1899年;同上，这本书的先知以西结书，新的工程。 transl. transl 。 with notes, 1899; R. Kraetzschmar, Das Buch Ezechiel, 1900.EGHKHC与债券， 1899年; r.克雷奇马尔，之buch ezechiel ， 1900.eghkhc
ARTICLE HEADINGS:文章标题：
His Influence.他的影响力。
-Biblical Data: -圣经的数据：
The Prophet's Spiritual Mission.先知的精神使命。
His Individualistic Tendency.他的个人主义倾向。
His Description of God's Throne.他描述上帝的宝座。
-In Rabbinical Literature: -在犹太教文献：
The Dead Revived by Ezekiel.死者复苏以西结书。
The Book of Ezekiel.该以西结书。
His Influence.他的影响力。
-Biblical Data: -圣经的数据：
Concerning the life of Ezekiel there are but a few scattered references contained in the book bearing his name.关于生活以西结书，但有几个分散的提述载于该书轴承他的名字。 He was the son of Buzi, a priest of Jerusalem (Ezek. i. 3), and consequently a member of the Zadok family, As such he was among the aristocracy whom Nebuchadnezzar (597 BC), after the first capture of Jerusalem, carried off to be exiles in Babylonia (II Kings xxiv. 14).他的儿子布济，一名神父的耶路撒冷（ ezek.一3 ） ，因此，成员之一的扎多克家族，因为这样他是贵族，其中布恰德内扎尔（公元前597 ）后，首次捕获耶路撒冷，进行小康被流亡在巴比伦（二国王24 。 14 ） 。 Ezekiel therefore reckons the years from the abduction of Jehoiachin (Ezek. i. 2, xxxiii. 21, xl. 1).以西结书，因此估计这些年来从绑架jehoiachin （ ezek.一，二，三十三。 21 ， xl 1款） 。 He lived among a colony of fellow sufferers in or near Tel-abib on the River Chebar (not the River Chaboras), which probably formed an arm of the extensive Babylonian network of canals (iii. 15).他住之间的一个殖民地，同乡患者或附近的电话- abib对河chebar （不河chaboras ） ，这可能形成的一个分部，广泛巴比伦网络运河（ iii. 15 ） 。 Ezekiel was married (xxiv. 16-18), and lived in his own house (iii. 24, viii. 1).以西结书是已婚（ xxiv. 16日至18日） ，和住在自己的房子（ iii. 24日，第八条1款） 。 On the fifth day of the fourth month in the fifth year of his exile (Tammuz, 592 BC), he beheld on the banks of the Chebar the glory of the Lord, who consecrated him as His prophet (i. 1-iii. 13).在第五天的第4个月，在第五个年头，他的流亡（ Tammuz ） ， 592 BC ）的，他看到对银行的chebar荣耀上帝，谁consecrated他作为他的先知（一，一-三13 ） 。 The latest date in his book is the first day of the first month in the twenty-seventh year of his exile (Nisan, 570); consequently, his prophecies extended over twenty-twoyears.最迟在他的著作是第一天的第一个月，在二十一世纪的第七个年头，他流亡（尼散， 570 ） ;因此，他预言，延长超过二十二年。 The elders of the exiles repeatedly visited him to obtain a divine oracle (viii., xiv., xx.).长老的流亡者多次探望他获得神的甲骨文公司（ viii. ，第十四，第XX ） 。 He exerted no permanent influence upon his contemporaries, however, whom he repeatedly calls the "rebellious house" (ii. 5, 6, 8; iii. 9, 26, 27; and elsewhere), complaining that although they flock in great numbers to hear him they regard his discourse as a sort of esthetic amusement, and fail to act in accordance with his words (xxxiii. 30-33).他施加没有常任理事国的影响力后，他的同时代人，不过，他一再呼吁“叛逆之家” （ ii. 5 ， 6 ， 8 ;三，九， 26日， 27日;和其他地方的） ，抱怨说，虽然他们在一群伟大的编号，以听到他把他的话语作为一种审美娱乐，以及不采取行动，在按照他的话（ xxxiii. 30-33 ） 。 If the enigmatical date, "the thirtieth year" (i. 1), be understood to apply to the age of the prophet-and this view still has the appearance of probability-Ezekiel must have been born exactly at the time of the reform in the ritual introduced by Josiah.如果enigmatical日期， “第三十年” （一1 ） ，被理解为适用于该时代的先知和这个看法仍然有出现的概率以西结书，必须是被出生的，正是在时间的改革在仪式所提出的乔赛亚。 Concerning his death nothing is known.关于他的死亡无关，是众所周知的。
Ezekiel occupies a distinct and unique position among the Hebrew Prophets.以西结书占有一个独特的和独特的地位之间的希伯来语先知。 He stands midway between two epochs, drawing his conclusions from the one and pointing out the path toward the other.他站中间，两个时代，绘画他的结论，从一和指出，道路对其他。 Through the destruction of the city and the Temple, the downfall of the state, and the banishment of the people the natural development of Israel was forcibly interrupted.通过破坏城市和庙，下台，国家和流放的人的自然发展，以色列强行中断。 Prior to these events Israel was a united and homogeneous nation.之前，这些事件的以色列是美国和均匀的民族。 True, it was characterized by a spirit totally unlike that of any other people; and the consciousness of this difference had ever been present in the best and noblest spirits of Israel.诚然，它的特点是精神完全不同，任何其他人;和意识，这种差异，从来未被目前在最好的和最崇高的精神，以色列。 The demands of state and people, however, had to be fulfilled, and to this end the monarchical principle was established.的要求，国家和人民，但是，必须履行的，并为此目的，君权的原则，成立了。 There is undoubtedly an element of truth in the opinion that the human monarchy was antagonistic to the dominion of God, and that the political life of Israel would tend to estrange the nation from its eternal spiritual mission.有，无疑是一元的真理在认为人类君主立宪制是对立的统治上帝，并认为政治生活中，以色列将趋于疏远民族其永恒的精神使命。 The prophecy of the pre-exilic period was compelled to take these factors into account, and ever addressed itself either to the people as a nation or to its leaders-king, princes, priests-and sometimes to a distinguished individual, such as Shebna, the minister of the royal house mentioned in Isa xxii.预言的前exilic期间强迫考虑到这些因素的帐户，和以往任何时候都处理本身不是向人民负责作为一个国家或其领导人的国王，王子，祭司和有时一位杰出的个人，如shebna ，部长皇家内务提到，在ISA二十二。 15-25; so that the opinion arose that the Prophets themselves were merely a sort of statesmen. 15-25 ;使民意出现，该先知本身只是一个排序的政治家。
The Prophet's Spiritual Mission.先知的精神使命。
With the Exile, monarchy and state were annihilated, and a political and national life was no longer possible.与流亡，君主立宪制和国家被歼灭，政治和国家生活中已不再可能。 In the absence of a worldly foundation it became necessary to build upon a spiritual one.在缺乏一个世俗化的基础，它成为必要建立后，一种精神。 This mission Ezekiel performed by observing the signs of the time and by deducing his doctrines from them.这个使命以西结书的表现观察的迹象的时间和由他的理论推导，从他们。 In conformity with the two parts of his book his personality and his preaching are alike twofold.在符合两部分，他的著作他的个性和他的说教是完全一样的两个方面。 The events of the past must be explained.过去的事件，必须加以解释。 If God has permitted His city and His Temple to be destroyed and His people to be led into exile, He has thereby betrayed no sign of impotency or weakness.如果上帝允许，他都会和他的寺庙被摧毁，他的人民被领导流亡海外，他从而背叛，没有迹象显示阳痿或软弱的表现。 He Himself has done it, and was compelled to do it, because of the sins of the people of Israel, who misunderstood His nature and His will.他自己也这样做，并强迫他这样做，因为该罪对以色列人民来说，谁误解了他的性质和他的意愿。 Nevertheless, there is no reason to despair; for God does not desire the death of the sinner, but his reformation.不过，我们没有理由绝望;上帝不愿望死刑的罪人，但他的改革。 The Lord will remain the God of Israel, and Israel will remain His people.耶和华将仍然是以色列的上帝，以色列将继续他的人民。 As soon as Israel recognizes the sovereignty of the Lord and acts accordingly, He will restore the people, in order that they may fulfil their eternal mission and that He may truly dwell in the midst of them.尽快以色列承认的主权主的行为，因此，他将会恢复人民，使他们可在履行其使命和永恒的，他可能真正住在中他们。 This, however, can not be accomplished until every individual reforms and makes the will of the Lord his law.不过，这不能完成，直至每一个人的改革和使意志主他的律师。
His Individualistic Tendency.他的个人主义倾向。
Herein lies that peculiar individualistic tendency of Ezekiel which distinguishes him from all his predecessors.这里的谎言特有的个性化的趋势，以西结书，其中的区别，他从所有他的前任。 He conceives it as his prophetic mission to strive to reach his brethren and compatriots individually, to follow them, and to win them back to God; and he considers himself personally responsible for every individual soul.他的构思是他的先知使命，努力达到他的兄弟和同胞个别，跟随他们，赢得他们回神，他认为自己亲自负责每一个人的灵魂。 Those redeemed were to form the congregation of the new Temple, and to exemplify by their lives the truth of the word that Israel was destined to become a "kingdom of priests" (Ex. xix. 6).这些被赎回，形成聚集的新庙，并举例说明，由他们的生命的真相，这个词，以色列是注定要成为一个“英国的神父” （例如十九。 6 ） 。 Law and worship-these are the two focal points of Ezekiel's hope for the future.法律和崇拜-这是两个联络点以西结书的未来的希望。 The people become a congregation; the nation, a religious fraternity.人民群众成为聚集;民族，宗教博爱。 Political aims and tasks no longer exist; and monarchy and state have become absorbed in the pure dominion of God.政治目的和任务已不复存在;君主立宪制国家，已成为吸纳在单纯的统治神。 Thus Ezekiel has stamped upon post-exilic Judaism its peculiar character; and herein lies his unique religio-historical importance.因此，以西结书已盖章后，后exilic犹太教其特有的品格;这是他独特的religio历史的重要性。 Another feature of Ezekiel's personality is the pathological.另一个特点以西结书的人格是病态。 With no other prophet are vision and ecstasy so prominent; and he repeatedly refers to symptoms of severe maladies, such as paralysis of the limbs and of the tongue (iii. 25 et seq.), from which infirmities he is relieved only upon the announcement of the downfall of Jerusalem (xxiv. 27, xxxiii. 22).没有其他的先知是远见和迷魂药，使突出的;和他一再提到的症状，严重的弊端，如瘫痪，四肢和舌头（ iii. 25等以下各段） ，从其中的毛病，他是纾缓，只有公布后该下台，耶路撒冷（ xxiv. 27日，三十三22段） 。 These statements are to be taken not figuratively, but literally; for God had here purposely ordained that a man subject to physical infirmities should become the pliant instrument of His will.EGHKHC His Description of God's Throne.这些陈述是对将要采取的不是形象，但在字面上;上帝故意在这里祝圣一名男子受到身体的毛病，应该成为pliant的文书，他will.eghkhc他的描述上帝的宝座。
-In Rabbinical Literature: -在犹太教文献：
Ezekiel, like Jeremiah, is said to have been a descendant of Joshua by his marriage with the proselyte Rahab (Meg. 14b; Sifre, Num. 78).以西结书，如耶利米，说是已的后代，约书亚由他的婚姻与proselyte拉哈伯（ meg. 14b ; sifre ， NUM个78段） 。 Some even say that he was the son of Jeremiah, who was also called "Buzi" because he was despised-"buz"-by the Jews (Targ. Yer., quoted by Ḳimḥi on Ezek. i. 3).有些人甚至说，他的儿子耶利米，谁是也被称为“布济， ”因为他是鄙视“ buz ” -由犹太人（ targ. yer ，所引述的ḳimḥi对ezek ：一， 3 ） 。 He was already active as a prophet while in Palestine, and he retained this gift when he was exiled with Jehoiachin and the nobles of the country to Babylon (Josephus, "Ant." x. 6, § 3: "while he was still a boy"; comp. Rashi on Sanh. 92b, above).他已积极作为一个先知，而在巴勒斯坦，他保留这份礼物时，他被流放与jehoiachin和贵族的国家巴比伦（约瑟夫， “蚂蚁” 。十，六， § 3 ： “虽然他仍然是一个男童“ ;可比。 rashi对sanh 。 92b段） 。 Had he not begun his career as a prophet in the Holy Land, the spirit of prophecy would not have come upon him in a foreign land (Mek., Bo, i. ; Targ. Ezek. i. 3; comp. M. Ḳ. 25a).他没有开始他的职业生涯作为一个先知在圣地，精神的预言会不会来后，他在外国的土地（ mek. ，公报，一; targ 。 ezek一，三;可比。米ḳ 。 25A条） 。 Therefore the prophet's first prophecy does not form the initial chapter in the Book of Ezekiel, but the second: according to some, it is the third (Mek., Shirah, 7).因此，先知的预言第一并不构成初步章，在以西结书，但第二：根据对一些人来说，这是我们第三次（ mek. ， shirah ， 7 ） 。 Although in the beginning of the book he very clearly describes the throne of God, this is not due to the fact that he had seen more than Isaiah, but because the latter was more accustomed to such visions; for the relation of the two prophets is that of a courtier to a peasant, the latter of whom would always describe a royal court more floridly than the former, to whom such thingswould be familiar (Ḥag. 13b).虽然在开始的这本书，他很清楚地描述了上帝的宝座，这是不是由于这一事实，即他曾看到以上的以赛亚书，但因为后者是更习惯了这样的愿景;关系的两个先知是这一个courtier一个农民，后者的人都会描述一个宫廷更多floridly比前，向谁等thingswould熟悉（ ḥag. 13 B条） 。 Ezekiel, like all the other prophets, has beheld only a blurred reflection of the divine majesty, just as a poor mirror reflects objects only imperfectly (Lev. R. i. 14, toward the end).以西结书，如所有其他先知，已看到只是一个模糊反映了神圣的国王陛下，正如一个贫穷的一面镜子，反映的物体，只有不完善（ lev. r.一14 ，对完） 。 God allowed Ezekiel to behold the throne in order to demonstrate to him that Israel had no reason to be proud of the Temple; for God, who is praised day and night by the hosts of the angels, does not need human offerings and worship (Lev. R. ii. 8; Tanna debe Eliyahu R. vi.).上帝让以西结书要看哪宝座，以显示他说，以色列没有理由感到自豪庙;上帝，谁是赞扬了一天一夜，由主持人天使，并不需要人类的产品和崇拜（列弗。 r.二，八; tanna debe资源□伊里亚湖r.六） 。
Three occurrences in the course of Ezekiel's prophetic activity deserve especial mention.三发生在这个过程中以西结的预言活动，值得特别一提。 It was he whom the three pious men, Hananiah, Mishael, and Azariah, asked for advice as to whether they should resist Nebuchadnezzar's command and choose death by fire rather than worship his idol.这是他的人虔诚的3名男子，哈拿尼雅， mishael ，亚撒利雅，要求的意见，以决定他们是否应该抵制布恰德内扎尔的指挥和选择死亡的火灾，而非崇拜的偶像。 At first God revealed to the prophet that they could not hope for a miraculous rescue; whereupon the prophet was greatly grieved, since these three men constituted, the remnant of Judah.在第一上帝透露给先知，他们不能希望一个奇迹般的拯救;这种情况下，先知是十分痛心，因为这些三名男子组成，残余的犹大。 But after they had left the house of the prophet, fully determined to sacrifice their lives to God, Ezekiel received this revelation: "Thou dost believe indeed that I will abandon them. That shall not happen; but do thou let them carry out their intention according to their pious dictates, and tell them nothing" (Cant. R. vii. 8; comp. Azariah in Rabbinical Literature).但之后，他们已经离开众议院先知，充分决心牺牲自己的生命给上帝，以西结书收到此启示： “你多斯特相信，事实上，我会放弃他们。认为，应不会发生;但是你让他们执行其意图根据他们的虔诚的决定，并告诉他们无关“ （ cant. r.七，八月;可比。亚撒利雅在犹太教文献） 。
The Dead Revived by Ezekiel.死者复苏以西结书。
Ezekiel's greatest miracle consisted in his resuscitation of the dead, which is recounted in Ezek.以西结书最大的奇迹，构成他在复苏的死亡，这是重新在ezek 。 xxxvii.三十七。 There are different traditions as to the fate of these men, both before and after their resurrection, and as to the time at which it happened.有不同的传统，以命运的这些男子，之前和之后，他们的复活，至于时间，在它发生。 Some say that they were godless people, who in their lifetime had denied the resurrection, and committed other sins; others think they were those Ephraimites who tried to escape from Egypt before Moses and perished in the attempt (comp. Ephraim in Rabbinical Literature).有人说，他们godless人，谁在其一生中都否认复活，并承诺其他捷联惯导系统;别人认为他们那些ephraimites谁企图逃走，从埃及之前，摩西和灭亡在企图（ comp. ephraim在犹太教文献） 。 There are still others who maintain that after Nebuchadnezzar had carried the beautiful youths of Judah to Babylon, he had them executed and their bodies mutilated, because their beauty had entranced the Babylonian women, and that it was these youths whom Ezekiel called back to life.还有其他人谁保持后布恰德内扎尔进行了美丽的青年犹大，以巴比伦，他已被处决，他们和他们的尸体肢解，因为他们的美容已entranced巴比伦的妇女，这是这些青少年，其中以西结书所谓回到生活。 The miracle was performed on the same day on which the three men were cast into the fiery furnace; namely, on the Sabbath and the Day of Atonement (Cant. R. vii. 9).奇迹是表现在同一天对其中三名男子投下到火热的炉;即，对安息日和赎罪日（ cant. r.七，九） 。 Nebuchadnezzar, who had made a drinking-cup from the skull of a murdered Jew, was greatly astonished when, at the moment that the three men were cast into the furnace, the bodies of the dead boys moved, and, striking him in the face, cried out: "The companion of these three men revives the dead!"布恰德内扎尔，谁作出了饮水杯，从头骨一个被杀害的犹太人，是十分惊讶时，目前，该三名男子共投入炉，尸体死亡男孩动议，并打他，在面对，呼喊着： “同伴这些三名男子复苏死” ！ (see a Karaite distortion of this episode in Judah Hadasi's "Eshkol ha-Kofer," 45b, at foot; 134a, end of the section). （见1 karaite失真的这次事件在犹大hadasi的“埃什科尔公顷- kofer ， ” 45 B ，在足;烃-134 a ，结束该节） 。 When the boys awakened from death, they rose up and joined in a song of praise to God for the miracle vouchsafed to them; later, they went to Palestine, where they married and reared children.当男孩从死亡中惊醒，他们奋起，并加入了一首歌的赞美上帝的奇迹vouchsafed给它们的任务;后来，他们到巴勒斯坦，他们在那里结婚，并饲养的儿童。 As early as the second century, however, some authorities declared this resurrection of the dead was a prophetic vision: an opinion regarded by Maimonides ("Moreh Nebukim," ii. 46; Arabic text, 98a) and his followers as the only rational explanation of the Biblical passage (comp. Abravanel's commentary on the passage).早在第二世纪，然而，有些当局宣布，这复活的死亡是一个先知远见：一项民意视为迈蒙尼德（ “ moreh nebukim ， ”二46 ;阿拉伯文文本，第98 A ）和他的追随者，作为唯一合理的解释对圣经通过（ comp. abravanel的评论对通过） 。 An account of the varying from these stories of the Talmud (Sanh. 92b), found in Pirḳe R. El.一个帐户的不同，从这些故事的塔木德（ sanh. 92b ） ，发现在pirḳe r.下午。 xxxiii., runs as follows: "When the three men had been rescued by God from the fiery furnace, Nebuchadnezzar, turning to the other Jews who had obeyed his commands and worshiped the idol, said: 'You knew that you had a helping and saving God, yet you deserted Him in order to worship an idol that is nothing. This shows that, just as you destroyed your own country through your evil deeds, you now attempt to destroy my country'; and at his command they were all killed, to the number of 600,000."三十三，运行如下： “当三名男子已被救出，上帝从火热的熔炉，布恰德内扎尔，至于其他的犹太人谁曾服从他的命令和崇拜的偶像，说： '你知道你有帮助，节省上帝，但你遗弃他在以崇拜的偶像是一无所获。这表明，正如你摧毁自己的国家通过您的劣迹，你现在企图摧毁我的国家' ;和在他的指挥他们都被打死，人数600000 “ 。 Twenty years later God took the prophet to the place where the dead boys were buried, and asked him whether he believed that He could awaken them.二十年后，上帝了先知到的地方，死亡的男孩被埋葬，并询问他是否相信他可以唤醒他们。 Instead of answering with a decisive "Yes," the prophet replied evasively, and as a punishment he was doomed to die "on foreign soil."而不是在回答同一个决定性“是的， ”先知的回答闪烁其词，并作为一种惩罚，他是注定要死亡“在外国的土地上” 。 Again, when God asked him to prophesy the awakening of these dead, he replied: "Will my prophecy be able to awaken them and those dead ones also which have been torn and devoured by wild beasts?"再次，当上帝问他预言的觉醒，这些死了，他回答说： “将我的预言能够唤醒他们和那些死的，也有被撕裂和吞噬，由野兽” ？ His doubts were unfounded, for the earth shook and brought the scattered bones together; a heavenly voice revived them; four winds flew to the four corners of the heavens, opened the treasure-house of the souls, and brought each soul to its body.他的怀疑是没有根据的，为地球带来的震撼和散落的骨头一起;天堂的声音，恢复他们;康莱飞往四个角落的天空，打开了宝库众议院的灵魂，和所带来的每一个灵魂，它的身体。 One only among all the thousands remained dead, and he, as it was revealed to the prophet, had been a usurer, who by his actions had shown himself unworthy of resurrection.一，只有各数千仍然死了，他，因为它是透露，先知，已usurer ，谁由他的行动表明，自己辜负复活。 The resurrected ones at first wept because they thought that they would now have no part in the final resurrection, but God said to Ezekiel: "Go and tell them that I will awakenthem at the time of the resurrection and will lead them with the rest of Israel to Palestine" (comp. Tanna debe Eliyahu R. v.).复活后的第一哭，因为他们认为他们现在没有的一部分，在最后的复活，但上帝说要以西结书： “去告诉他们，我将awakenthem在时间的复活，并会导致他们与其他以色列向巴勒斯坦“ （ comp. tanna debe资源□伊里亚湖R.诉） 。
The Book of Ezekiel.该以西结书。
Among the doctrines that Ezekiel set down in his book, the Rabbis noted the following as especially important: He taught "the soul that sinneth, it [alone] shall die" (Ezek. xviii. 4), although Moses had said (Ex. xxxiv. 7) that God would visit "the iniquity of the fathers upon the children."其中理论以西结书订下在他的著作，拉比指出，以下作为特别重要的：他教“的灵魂sinneth ， [单]应死” （ ezek.十八。 4 ） ，虽然郑慕智曾表示， （例如：三十四。 7 ） ，神将访问“不公正的父亲后，孩子们” 。 Another important teaching of Ezekiel is his warning not to lay hands on the property of one's neighbor, which he considers the greatest sin among the twenty-four that he enumerates (Ezek. xxii. 2 et seq.), and therefore repeats (Eccl. R. i. 13) at the end of his index of sins (Ezek. xxii. 12).另一项重要的教学以西结书是他的警告没有打好手中的财产之一的近邻，他认为最大的单间2004年，他列举了（ ezek.二十二。 2等及以下各段） ，因此，重复序列（ eccl. r.一13 ）在结束其指数捷联惯导系统（ ezek.二十二12段） 。 In ritual questions the Book of Ezekiel contains much that contradicts the teachings of the Pentateuch, and therefore it narrowly escaped being declared as "apocryphal" by the scholars shortly before the destruction of the Temple (Shab. 13b; Men. 45a).在仪式问题以西结书包含了许多违背教义的pentateuch ，因此狭义逃脱被宣布为“猜测” ，由学者前不久销毁庙（ shab. 13 B条;男子。 45 A条） 。 No one was allowed to read and explain publicly the first chapter of the book (Ḥag. ii. 1; ib. Gem. 13a), because it dealt with the secrets of God's throne (comp. Ma'aseh Merkabah).SSLG没有人被允许阅读和公开解释第一章的这本书（ ḥag.二，一;兴业。创业板上市。 13 A条） ，因为它处理的秘密上帝的宝座（ comp. ma'aseh merkabah ） 。 sslg
Emil G. Hirsch, Karl Heinrich Cornill, Solomon Schechter, Louis Ginzberg埃米尔g.赫希，卡尔海因里希cornill ，索罗门Schechter已，路易ginzberg
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
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