Habakkuk is one of the books of the Minor Prophets in the Old Testament of the Bible.哈巴谷书就是其中的书籍该未成年人的先知，在旧约的圣经。 It is named for the prophet Habakkuk, who probably lived during the 7th century BC, and contains a discussion of the problem of evil.这是命名为先知哈巴谷，谁可能是生活在公元前7世纪，并包含一个问题的讨论邪恶。 The prophet asks how God permits his will to be accomplished through oppression and lawlessness; the answer given is that individuals survive through fidelity to God, even when nations tumble.先知问上帝如何许可证，他将要完成，通过压迫和无法无天;的答案是，个人的生存，通过富达上帝，即使在联合国倒下。 Chapter 3, a poem, expresses the writer's unshakable confidence in divine deliverance.第3章，一首诗，表达了作家的不可动摇的信心，在神的解脱。 The Dead Sea Scrolls contain a commentary on the Book of Habakkuk.该死海古卷包含的一篇评论就哈巴谷书。
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Habakkuk, embrace, the eighth of the twelve minor prophets.哈巴谷书，拥抱，第八的12小先知。 Of his personal history we have no reliable information.他的个人历史，我们有没有可靠的资料。 He was probably a member of the Levitical choir.他可能是一个成员利合唱团。 He was contemporary with Jeremiah and Zephaniah.他是当代与耶利米和zephaniah 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Prophecies of Habakkuk were probably written about BC 650-627, or, as some think, a few years later.预言哈巴谷书大概的书面约公元前650-627 ，或如一些人认为，数年后。 This book consists of three chapters, the contents of which are thus comprehensively described: "When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (1:2-17). And on this occasion the future punishment of the Chaldeans was revealed to him (2). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised."这本书组成， 3个章节，内容，其中，从而全面描述： “当先知的精神，看到了可怕的权力，该chaldeans临近，威胁他的土地，看到的伟大邪恶，他们会导致在朱迪亚，他无端背负了他的投诉和疑虑之前，耶和华，公正和纯（ 1:2-17 ） 。并在此之际未来处罚的chaldeans被揭发向他（ 2 ） 。在第三章一presentiment的破坏，他的国家，在该灵感的心脏，先知，与争辩，他希望敌人会指责“ 。 The third chapter is a sublime song dedicated "to the chief musician," and therefore intended apparently to be used in the worship of God.第三章是一个崇高的宋专责“向行政音乐家” ，因此，打算显然是要用来在崇拜上帝。 It is "unequalled in majesty and splendour of language and imagery."它是“无与伦比的，在国王陛下和辉煌的语言和意象” 。 The passage in 2:4, "The just shall live by his faith," is quoted by the apostle in Rom.通过在2时04分， “刚刚将生活由他的信仰， ”是所引述的使徒在ROM 。 1:17. 1时17分。 (Comp. Gal. 3:12; Heb. 10:37, 38.) （ comp. GAL的。 3时12分; heb 。 10时37分， 38 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Nothing is known of the personal history of Habakkuk, and but little as to the time when he prophesied.什么是已知的个人历史，哈巴谷书，但以小的时候，他预言。 He is placed by some successor to Zephaniah, for he makes no mention of Assyria and yet refers to the approach of the Babylonian invasion.他是放在一些继任zephaniah ，因为他并没有提及亚述，但指的做法，巴比伦的入侵。 See 1:6; 2:3; 3:2, 16-19.见1时06分; 2:3 ; 3:2 ， 16-19 。 The book seems to have been written by himself, as we judge from 1: 2, and 2:1, 2.这本书似乎已书面自己，因为我们的法官从1 ： 2 ， 2时01分， 2 。 His "burden" begins by lamenting the iniquity of his people 1:1-4.他的“包袱”开始慨叹了不公正他的人民1:1-4 。 He then declares God's purpose of raising up the Chaldean nation as a scourge against them, 5-10.然后，他宣布上帝的目的，提高了chaldean民族作为一个对他们的祸害， 5月10日。 The probability is that the Chaldeans (or Babylonians) were still a friendly nation (see 2 Kings 20:12-19), but they were soon to march through the land as a ravaging enemy.概率是该chaldeans （或巴比伦人）仍是一个友好国家（见二国王20:12-19 ） ，但他们很快以3月通过的土地作为一个肆虐的敌人。
There were three invasions by the Babylonians, as the second book of Kings showed us; in the reigns of Jehoiakim, Jehoiachin and Zedekiah, and it is thought Habakkuk alludes to all three.有三个侵入巴比伦人，作为第二本书的国王向我们表明，在时期jehoiakim ， jehoiachin和泽德基亚，它被认为是哈巴谷书提到了所有三个。 Verse 11 of chapter 1 might be taken as a prophecy of the disease that came over Nebuchadnezzar when, as a punishment for his pride, his reason was taken from him for a season.韵文11第1章可能采取的作为一个预言，疾病来布恰德内扎尔时，作为一种惩罚，为他感到骄傲，他的理由是采取从他一个赛季。 The chapter concludes with an expostulation to the Holy One for inflicting such judgment on Judah and for using a nation to inflict them less righteous, as the prophet thinks, than themselves.本章最后一个谏，以神圣的一为造成这样的判决对犹大和使用一个民族要造成他们少正义，正如先知认为，比自己。 In chapter 2 he awaits God's answer to this expostulation (verse 1), and receives it (verses 2-4).在第2章，他正等待上帝的答案，这谏（诗1 ） ，并接收它（诗2月4日） 。
This is encouraging.这是令人鼓舞的。 "The vision shall surely come and the just shall live by faith and wait for it." “远见，肯定会来的正义，应生活的信心，等待它” 。 The continuation of the chapter is a prediction of the judgments that shall fall on the Babylonians for their cruelty and idolatry.继续章是一个预测的判决认为，应属于对巴比伦人，为他们的残暴和偶像崇拜。 "The prophet, hearing these promises and threatenings, concludes his book with a song, of praise and prayer (chapter 3). He celebrates past displays of the power and grace of Jehovah, supplicates God for the speedy deliverance of His people and closes by expressing a confidence in God which no change can destroy." “先知，听觉这些承诺和threatenings ，结束他的著作与一首歌，赞美和祷告（第3章） 。他庆祝过去显示器的权力和恩典，耶和华，上帝supplicates为迅速解脱他的人民和关闭所表达了信心，上帝没有改变，可以摧毁“ 。 Angus.安格斯。 Attention is called to the words in chapter 2, verse 3, which the writer of Hebrews, according to the law of double reference, applies to the second coming of Christ (Hebrews 10:37, 38).注意的是，所谓的到的话，在第2章，韵文3 ，作者希伯来书，依法治国的双重参考，适用于第二次来基督（希伯来书10时37分， 38岁） 。 In the same manner notice verse 4 of the same chapter, "The just shall live by faith," and the application of it in Romans 1:17; 5:1 and Galatians 3:24.在相同的方式通知韵文4同一章中“正义应生活信念， ”和资讯科技的应用在罗马1时17分;加拉太5时01分和3时24分。
Questions 1. 问题 1 。 What are the terms of the indictment against Judah, 1:1-4?什么是条款起诉犹大， 1:1-4 ？ 2. 2 。 What features of the military power of Babylon are noted 1:8?有什么特点军力指出，巴比伦是1:8呢？ 3. 3 。 How would you interpret 2:1?你会如何解释2:1呢？ 4. 4 。 Have you identified the New Testament reference in this lesson?你确定了新约圣经中提到这个教训呢？ 5. 5 。 What are the terms of indictment against Babylon, 2:5-19?什么是条款起诉，巴比伦， 2:5-19 ？ 6. 6 。 Memorize 3:17, 18.背诵3时17分， 18 。
Ver.查看。 1-11 The servants of the Lord are deeply afflicted by seeing ungodliness and violence prevail; especially among those who profess the truth. 1月11日仆人的主深感困扰看到ungodliness和暴力为准;尤其是那些自称谁的真相。 No man scrupled doing wrong to his neighbour.没有人scrupled这样做是错误的他的邻居。 We should long to remove to the world where holiness and love reign for ever, and no violence shall be before us.我们应该长期移除世界上圣洁与爱的统治，为以往任何时候都和没有暴力，应摆在我们面前。 God has good reasons for his long-suffering towards bad men, and the rebukes of good men.上帝有很好的理由，他长期受苦受难的对坏男人，和驳斥良好的男人。 The day will come when the cry of sin will be heard against those that do wrong, and the cry of prayer for those that suffer wrong.一天，来时的呼声，单仲偕将听取对那些做是错误的，和哭泣祈祷，为那些受到错误的。
They were to notice what was going forward among the heathen by the Chaldeans, and to consider themselves a nation to be scourged by them.他们的通知是什么向前迈进之间heathen由chaldeans ，并认为自己是一个民族要scourged他们。 But most men presume on continued prosperity, or that calamities will not come in their days.但大多数男人假定对继续繁荣，或者说，灾难不会在他们的天。 They are a bitter and hasty nation, fierce, cruel, and bearing down all before them.他们是一个痛苦的和草率的国家，竞争激烈，残忍，同时所有在它们之前。 They shall overcome all that oppose them.他们应克服一切反对他们。 But it is a great offence, and the common offence of proud people, to take glory to themselves.但它是一个伟大的罪行，共同犯罪的人而感到自豪，采取自己的荣耀。 The closing words give a glimpse of comfort.关闭的话，让一瞥的舒适度。
12-17 However matters may be, yet God is the Lord our God, our Holy One. 12月17日，但事情可能，但上帝是主我们的上帝，我们的圣地之一。 We are an offending people, he is an offended God, yet we will not entertain hard thoughts of him, or of his service.我们是一个得罪人，他是一个得罪了上帝，但我们将不会受理，努力思考，他或他的服务。 It is great comfort that, whatever mischief men design, the Lord designs good, and we are sure that his counsel shall stand.这是很大的安慰，不管恶作剧的男子设计，主设计好的，我们确信，他的律师会的立场。 Though wickedness may prosper a while, yet God is holy, and does not approve the wickedness.虽然邪恶可能繁荣了一阵子，然而，上帝是神圣的，不批准的邪恶。 As he cannot do iniquity himself, so he is of purer eyes than to behold it with any approval.因为他不能做的不公正自己，所以他是纯的眼睛比看哪，它与任何审批。 By this principle we must abide, though the dispensations of his providence may for a time, in some cases, seem to us not to agree with it.这个原则我们必须遵守，虽然dispensations他的普罗维登斯，可一时间，在某些情况下，在我们看来似乎不同意。
The prophet complains that God's patience was abused; and because sentence against these evil works and workers was not executed speedily, their hearts were the more fully set in them to do evil.先知抱怨说，上帝的耐心被滥用;一句，因为对这些邪恶的工程和工人是不会被执行迅速，他们心中有更充分地设置在他们做的邪恶。 Some they take up as with the angle, one by one; others they catch in shoals, as in their net, and gather them in their drag, their enclosing net.一些他们采取了与角度看，一个又一个;赶上别人，他们在滩涂，在其净，并收集他们在他们的阻力，他们圈地网。 They admire their own cleverness and contrivance: there is great proneness in us to take the glory of outward prosperity to ourselves.他们佩服自己的聪明和contrivance ：有很大的倾向性，在我们采取的荣耀，离港繁荣自己。 This is idolizing ourselves, sacrificing to the drag-net because it is our own.这是idolizing自己，牺牲，以拖曳网，因为它是我们自己。 God will soon end successful and splendid robberies.上帝会即将结束的成功和灿烂的劫案。 Death and judgment shall make men cease to prey on others, and they shall be preyed on themselves.死亡和判断，应作出男子停止对他人的猎物，他们应preyed自己。 Let us remember, whatever advantages we possess, we must give all the glory to God.让我们记住，无论我们所拥有的优势，我们必须让所有的荣耀上帝。
Ver.查看。 1-4 When tossed and perplexed with doubts about the methods of Providence, we must watch against temptations to be impatient. 1月4日时，抛出和困惑与疑虑的方法，普罗维登斯，我们必须对观赏的诱惑，被不耐烦了。 When we have poured out complaints and requests before God, we must observe the answers God gives by his word, his Spirit, and providences; what the Lord will say to our case.当我们倾注了出来投诉，并请求上帝面前，我们必须遵守的答案上帝给了他的一句话，他的精神，和providences ;什么上帝会说，以我们的情况。 God will not disappoint the believing expectations of those who wait to hear what he will say unto them.上帝将不辜负期望，相信那些等待谁听到什么，他会说，祂他们。 All are concerned in the truths of God's word.所有关注，在真理的上帝的话语。 Though the promised favour be deferred long, it will come at last, and abundantly recompense us for waiting.虽然答应，赞成推迟长，但会在最后，和充分的赔偿我们等待。 The humble, broken-hearted, repenting sinner, alone seeks to obtain an interest in this salvation.该谦卑，打破了心，悔改的罪人，仅旨在获取利益，在这救赎。
He will rest his soul on the promise, and on Christ, in and through whom it is given.他将休息，他的灵魂上的承诺，以及对基督，并通过在其中，这是给予。 Thus he walks and works, as well as lives by faith, perseveresto the end, and is exalted to glory; while those who distrust or despise God's all-sufficiency will not walk uprightly with him.因此，他各界人士及工务局，以及生命的信念， perseveresto年底，是为了崇高的荣耀;而那些谁不信任或鄙视上帝的全部充足将不会走路uprightly与他。 The just shall live by faith in these precious promises, while the performance of them is deferred.刚刚将生活信仰在这些珍贵的承诺，而他们的表现是推迟。 Only those made just by faith, shall live, shall be happy here and for ever.只有那些只由信念，将生活，会乐意在这里和永远。
5-14 The prophet reads the doom of all proud and oppressive powers that bear hard upon God's people. 5月14日先知读取末日的所有骄傲和压迫的权力，承担努力后，上帝的人。 The lusts of the flesh, the lust of the eye, and the pride of life, are the entangling snares of men; and we find him that led Israel captive, himself led captive by each of these.该lusts的肉体，欲望的眼睛，和骄傲的生活，是纠缠在一起的圈套男子;我们觉得他率领的以色列俘虏，自己率领的专属自保，每个这些。 No more of what we have is to be reckoned ours, than what we come honestly by.没有更多的什么，我们是不可忽视的我们，比我们来诚实。 Riches are but clay, thick clay; what are gold and silver but white and yellow earth?财富不过是粘土，厚的粘土;什么是黄金和白银，但白色和黄色的地球？ Those who travel through thick clay, are hindered and dirtied in their journey; so are those who go through the world in the midst of abundance of wealth.这些谁的旅行，透过厚厚的粘土，是阻碍和dirtied在他们的旅程，因此，谁是那些通过在世界中丰富的财富。 And what fools are those that burden themselves with continual care about it; with a great deal of guilt in getting, saving, and spending it, and with a heavy account which they must give another day!什么阿斗，是那些与自己的负担，不断关心它;了大量的罪恶感在获得，保存和开支，并怀着沉重的帐户，该帐户必须放弃另一天！
They overload themselves with this thick clay, and so sink themselves down into destruction and perdition.他们超负荷自己与这厚厚的粘土，所以下沉自己成破坏和灭亡。 See what will be the end hereof; what is gotten by violence from others, others shall take away by violence.看看有什么会结束之日;什么是得到的暴力从别人的，别人应采取远离暴力。 Covetousness brings disquiet and uneasiness into a family; he that is greedy of gain troubles his own house; what is worse, it brings the curse of God upon all the affairs of it. covetousness带来的不安和不安，成为一个家庭，他是贪婪的增益麻烦，自己的房子;什么是更糟的是，它带来了诅咒，上帝的所有事务。 There is a lawful gain, which, by the blessing of God, may be a comfort to a house; but what is got by fraud and injustice, will bring poverty and ruin upon a family.有一个合法的增益，其中，由上帝的祝福，可能是一个舒适的房子，但什么是得到了欺诈和不公平，会带来贫困和破产后，一个家庭。
Yet that is not the worst; Thou hast sinned against thine own soul, hast endangered it.然而，这并不是最差的;祢罪对你的自己的灵魂，行事濒危。 Those who wrong their neighbours, do much greater wrong to their own souls.这些谁错了他们的邻居，做更大的错误，以自己的灵魂。 If the sinner thinks he has managed his frauds and violence with art and contrivance, the riches and possessions he heaped together will witness against him.如果罪人认为他已设法在他的欺诈行为和暴力行为与艺术和contrivance ，财富和财产，他堆在一起，将证人对他的。 There are not greater drudges in the world than those who are slaves to mere wordly pursuits.有没有更大的drudges在世界上比那些谁是奴隶仅仅wordly追求。 And what comes of it?什么来的呢？ They find themselves disappointed of it, and disappointed in it; they will own it is worse than vanity, it is vexation of spirit.他们发现自己的失望，和失望，在它，他们将自己的，这是不如虚荣心，这是烦恼的精神。 By staining andsinking earthy glory, God manifests and magnifies his own glory, and fills the earth with the knowledge of it, as plentifully as waters cover the sea, which are deep, and spread far and wide.由染色andsinking泥土荣耀，上帝的舱单和放大自己的荣耀，并填补了地球与资讯科技的知识，丰富的水域，作为涵盖海上，这是深，广为流传。
15-20 A severe woe is pronounced against drunkeness; it is very fearful against all who are guilty of drunkenness at any time, and in any place, from the stately palace to the paltry ale-house. 15-20严重的悲哀是突出对drunkeness ;这是非常可怕的打击所有谁犯有醉酒在任何时间，和在任何地方，从庄严宫向微不足道的ALE所。 To give one drink who is in want, who is thirsty and poor, or a weary traveller, or ready to perish, is charity; but to give a neighbour drink, that he may expose himself, may disclosesecret concerns, or be drawn into a bad bargain, or for any such purpose, this is wickedness.举一个酒后究竟是谁在想，谁是口渴和穷国，或疲惫的旅客，或准备亡，是慈善机构;但给邻居喝酒，他可能会暴露自己，可能disclosesecret关注的问题，或卷入一坏的讨价还价，或为任何目的等，这是邪恶。 To be guilty of this sin, to take pleasure in it, is to do what we can towards the murder both of soul and body.要承认这单仲偕，采取很高兴，是做什么，我们可以对谋杀双方的灵魂和身体。 There is woe to him, and punishment answering to the sin.有悲哀，他和惩罚回答到单仲偕。 The folly of worshipping idols is exposed.愚蠢的崇拜偶像是暴露无遗。 The Lord is in his holy temple in heaven, where we have access to him in the way he has appointed.耶和华是在他的圣殿在天上，我们在那里获得他的方式，他已委任。 May we welcome his salvation, and worship him in his earthly temples, through Christ Jesus, and by the influence of the Holy Spirit.可能我们欢迎他的救恩，和崇拜他，在他的俗世的庙宇，透过基督耶稣，以及影响的圣灵。
Ver.查看。 1,2 The word prayer seems used here for an act of devotion. 1,2字的祈祷，似乎用在这里为一法的献身精神。 The Lord would revive his work among the people in the midst of the years of adversity.耶和华将恢复他的工作的人民内部正处于多年来的逆境。 This may be applied to every season when the church, or believers, suffer under afflictions and trials.这可能是适用于每个季节时，教会，或信徒，下受苦受难苦难和考验。 Mercy is what we must flee to for refuge, and rely upon as our only plea.慈悲是什么，我们必须逃往避难，并依靠作为我们唯一的请求。 We must not say, Remember our merit, but, Lord, remember thy own mercy.我们绝不能说，请记住我们的优点，但是，主啊，请记住你自己的怜悯。
3-15 God's people, when in distress, and ready to despair, seek help by considering the days of old, and the years of ancient times, and by pleading them with God in prayer. 3月15日上帝的人，当在遇险，并准备绝望，求助考虑的日子岁，和多年的远古时代，并恳求他们与上帝在祈祷。 The resemblance between the Babylonish and Egyptian captivities, naturally presents itself to the mind, as well as the possibility of a like deliverance through the power of Jehovah.该相似性之间的babylonish和埃及captivities ，自然提出了自己的思想，以及作为一个可能性，想解脱通过的权力耶和华。
God appeared in his glory.上帝出现在他的荣耀。 All the powers of nature are shaken, and the course of nature changed, but all is for the salvation of God's own people.一切权力的性质是动摇，过程的性质改变，但一切是为了救赎上帝的自己的人民。 Even what seems least likely, shall be made to work for their salvation.甚至什么，似乎至少有可能，应作的工作为他们救赎。 Hereby is given a type and figure of the redemption of the world by Jesus Christ.在此给出了一类和数字赎回的世界由耶稣基督。 It is for salvation with thine anointed.这是为救亡与你的选定。 Joshua who led the armies of Israel, was a figure of Him whose name he bare, even Jesus, our Joshua.约书亚谁主导的军队以色列，这是一个数字，他的名字，他赤脚，甚至耶稣，我们的约书亚。 In all the salvations wrought for them, God looked upon Christ the Anointed, and brought deliverances to pass by him.在所有salvations造成的对他们来说，上帝看基督选定，并带来deliverances通过由他。 All the wonders done for Israel of old, were nothing to that which was done when the Son of God suffered on the cross for the sins of his people.所有的奥妙做的，以色列岁，均无关，那是做时，上帝的儿子遭受在十字架上为捷联惯导系统为他的人民。 How glorious his resurrection and ascension!如何光荣，他的复活和阿森松！ And how much more glorious will be his second coming, to put an end to all that opposes him, and all that causes suffering to his people!多少更加辉煌的将是他第二次来，以杜绝所有反对他，以及所有造成的苦难，他的人民！
16-19 When we see a day of trouble approach, it concerns us to prepare. 16日至19日，当我们看到一个天麻烦的方法，它涉及我们作好准备。 A good hope through grace is founded in holy fear.一个良好的，希望通过宽限期是成立于神圣的恐惧。 The prophet looked back upon the experiences of the church in former ages, and observed what great things God had done for them, and so was not only recovered, but filled with holy joy.先知回头看后的经验，在教会前的年龄，并观察有什么伟大的东西，上帝为他们做的，所以不仅是恢复，但充满了神圣的喜悦。 He resolved to delight and triumph in the Lord; for when all is gone, his God is not gone.他决心和胜利的喜悦在耶和华;时，所有走了，他的上帝是不会消失。 Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease.摧毁葡萄藤和无花果树，你尽一切mirth一个肉体的心脏停止。 But those who, when full, enjoyed God in all, when emptied and poor, can enjoy all in God.但那些谁时，充分，所享有的上帝在所有时，空和穷人，可以享受所有在上帝的。 They can sit down upon the heap of the ruins of their creature-comforts, and even then praise the Lord, as the God of their salvation, the salvation of the soul, and rejoice in him as such, in their greatest distresses.他们可以坐下来后，一堆废墟，他们的造物-舒适，甚至然后称赞勋爵，因为他们的上帝的救赎，拯救灵魂，和庆幸，在他这样，在他们最大的困扰。
Joy in the Lord is especially seasonable when we meet with losses and crosses in the world.喜悦，耶和华是季节性特别是当我们见面的损失和十字架，在世界上。 Even when provisions are cut off, to make it appear that man live not by bread alone, we may be supplied by the graces and comforts of God's Spirit.甚至当条文被切断，使其出现该男子居住的不是单靠面包，我们可能所提供的青睐和舒适上帝的精神。 Then we shall be strong for spiritual warfare and work, and with enlargement of heart may run the way of his commandments, and outrun our troubles.然后，我们将会强烈的精神战和工作，并与扩大的心脏可能运行的方式，他的诫命，并超过我们的麻烦。 And we shall be successful in spiritual undertakings.我们会成功的精神事业。 Thus the prophet, who began his prayer with fear and trembling, ends it with joy and triumph.因此，先知，谁开始了他的祈祷与恐惧和颤抖，结束它与喜悦和胜利。 And thus faith in Christ prepares for every event.因此，在基督信仰的准备，每事件。 The name of Jesus, when we can speak of Him as ours, is balm for every wound, a cordial for every care.奉主耶稣基督的名，当我们可以说他来说，是膏，每伤口，亲切为每照顾。 It is as ointment poured forth, shedding fragrance through the whole soul.这是作为软膏倾注提出，脱落香水通过整个的灵魂。 In the hope of a heavenly crown, let us sit loose to earthly possessions and comforts, and cheerfully bear up under crosses.在希望的天堂冠，让我们坐松散，以俗世的财产和舒适，愉快地承担下的十字架。 Yet a little while, and He that shall come will come, and will not tarry; and where he is, we shall be also.然而，一会儿，他说，自会来，并不会焦油状废液;和他在哪里，我们应也。
The eighth of the Minor Prophets, who probably flourished towards the end of the seventh century BC第八届该未成年人的先知，谁可能蓬勃发展在接近年底时的公元前七世纪
I. NAME AND PERSONAL LIFE一，名称和个人生活
In the Hebrew text (i,1; iii, 1), the prophet's name presents a doubly intensive form Hàbhàqqûq, which has not been preserved either in the Septuagint: Ambakoum, or in the Vulgate: Habacuc.在希伯来文文（我一;三， 1 ） ，先知的名字提出了一种双密集的形式hàbhàqqûq ，一直没有保存，无论是在septuagint ： ambakoum ，或在武加大： habacuc 。 Its resemblance with the Assyrian hambakûku, which is the name of a plant, is obvious.其相似性与亚述人hambakûku ，这是名称的植物，是显而易见的。 Its exact meaning cannot be ascertained: it is usually taken to signify "embrace" and is at times explained as "ardent embrace", on account of its intensive form.其确切含义不能确定：这是通常采取的意味“拥抱” ，是在时代的解释为“殷切的怀抱” ，是考虑到其密集的形式。 Of this prophet's birth-place, parentage, and life we have no reliable information.这先知的出生地点，父母子女关系，和我们的生活有没有可靠的资料。 The fact that in his book he is twice called "the prophet" (i, 1; iii, 1) leads indeed one to surmise that Habacuc held a recognized position as prophet, but it manifestly affords no distinct knowledge of his person.事实上，在他的书中，他是两次所谓的“先知” （我一;三， 1 ） ，导致事实上，一到推测habacuc举行了公认的地位，先知，但它明显地使没有明显的知识，他的人。 Again, some musical particulars connected with the Hebrew text of his Prayer (ch. iii) may possibly suggest that he was a member of the Temple choir, and consequently a Levite: but most scholars regard this twofold inference as questionable.再次，一些音乐的细节与希伯来文，他祈祷（ ch.三）可能表明，他是成员之一，庙合唱团，并因此一利：但大多数学者认为这是双重的推论值得商榷。 Hardly less questionable is the view sometimes put forth, which identifies Habacuc with the Judean prophet of that name, who is described in the deuterocanonical fragment of Bel and the Dragon (Dan., xiv, 32 sqq.), as miraculously carrying a meal to Daniel in the lion's den.难以质疑的是，少的看法，有时提出的，其中确定了habacuc与犹太先知的名字，谁是描述在该次经片段对BEL和龙（ dan. ，第十四届， 32 sqq ） ，奇迹般地携带餐丹尼尔在狮子的书斋。
In this absence of authentic tradition, legend, not only Jewish but also Christian, has been singularly busy about the prophet Habacuc.在这方面缺乏真实的传统，传说，不仅犹太人，而且基督教，一直忙碌的奇约先知habacuc 。 It has represented him as belonging to the tribe of Levi and as the son of a certain Jesus; as the child of the Sunamite woman, whom Eliseus restored to life (cf. 2 Kings 4:16 sqq.); as the sentinel set by Isaias (cf. Isaiah 21:6; and Habakkuk 2:1) to watch for the fall of Babylon.它代表了他是属于部落利维和作为儿子的某一个耶稣;作为儿童的sunamite女子，其中eliseus恢复生命（参见2国王4时16分sqq ） ;作为定点定的伊萨亚斯（参见以赛亚书21时06分;哈巴谷2:1 ） ，以观赏为属于巴比伦。 According to the "Lives" of the prophets, one of which is ascribed to St. Epiphanius, and the other to Dorotheus, Habacuc was of the tribe of Simeon, and a native of Bethsocher, a town apparently in the tribe of Juda.根据“生命”的先知，其中之一是归因于圣埃皮法尼乌斯，和其他以dorotheus ， habacuc是该部落的西蒙，和土生土长的bethsocher ，一个市镇，显然在部落juda 。 In the same works it is stated that when Nabuchodonosor came to besiege Jerusalem, the prophet fled to Ostrakine (now Straki, on the Egyptian coast), whence he returned only after the Chaldeans had withdrawn; that he then lived as a husbandman in his native place, and died there two years before Cyrus's edict of Restoration (538 BC).在相同的工程，这是说，当nabuchodonosor来围攻耶路撒冷，先知逃到ostrakine （现在straki ，对埃及海岸） ， whence他返回后，才chaldeans已撤回;说，他当时住作为一个husbandman在他的祖国的地方，在那里死亡的前两年赛勒斯的法令，恢复（ 538 BC ）的。 Different sites are also mentioned as his burial-place.不同的网站中也提到了他的埋葬地点。 The exact amount of positive information embodied in these conflicting legends cannot be determined at the present day.准确地计算出的积极信息，体现了在这些矛盾的传说，无法确定目前天。 The Greek and Latin Churches celebrate the feast of the prophet Habacuc on 15 January.希腊和拉丁美洲教会庆祝的节日先知habacuc 1月15日。
II.二。 CONTENTS OF PROPHECY内容预言
Apart from its short title (i, 1) the Book of Habacuc is commonly divided into two parts: the one (i,2-ii, 20) reads like a dramatic dialogue between God and His prophet; the other (chap. iii) is a lyric ode, with the usual characteristics of a psalm.除了其简称为（一， 1 ）这本书的habacuc是常见的分为两部分：一（ 2 -二， 20 ）读起来就像戏剧性之间的对话，上帝和他的先知;其他（第三章）是一个抒情赋，与一般的特点，一诗篇。 The first part opens with Habacuc's lament to God over the protracted iniquity of the land, and the persistent oppression of the just by the wicked, so that there is neither law nor justice in Juda: How long is the wicked thus destined to prosper?第一部分开放与habacuc的慨叹上帝以上的长期不公正的土地，并持续压迫的正义由邪恶的，因此既不是法律也不是正义的juda ：多久，是邪恶的，因此注定要繁荣？ (i, 2-4). （一，二月四日） 。 Yahweh replies (i, 5-11) that a new and startling display of His justice is about to take place: already the Chaldeans -- that swift, rapacious, terrible, race -- are being raised up, and they shall put an end to the wrongs of which the prophet has complained.雅巍的答复（一， 5月11日）表示，一个新的和惊人的显示他的正义是即将采取的地方：已经chaldeans -即迅速，贪婪，可怕的，种族-现正提出，并应杜绝向的是非曲直，其中先知抱怨。 Then Habacuc remonstrates with Yahweh, the eternal and righteous Ruler of the world, over the cruelties in which He allows the Chaldeans to indulge (i, 12-17), and he confidently waits for a response to his pleading (ii, 1).然后habacuc remonstrates与雅巍，永恒的和正义的统治者的世界，残酷他在其中允许chaldeans沉迷（一， 12月17日） ，他满怀信心地等待回应，他恳求（二， 1 ） 。 God's answer (ii, 2-4) is in the form of a short oracle (verse 4), which the prophet is bidden to write down on a tablet that all may read it, and which foretells the ultimate doom of the Chaldean invader.上帝的答案（二， 2月4日）是在形式，在短期内，甲骨文（新诗四） ，先知是bidden写下在Tablet所有可以阅读它，并预示了最终灭亡的chaldean侵略者。 Content with this message, Habacuc utters a taunting song, triumphantly made up of five "woes" which he places with dramatic vividness on the lips of the nations whom the Chaldean has conquered and desolated (ii, 5-20).内容与此讯息， habacuc utters一taunting宋，胜利作出了五个“疾苦” ，他的地方，戏剧性的形象化对嘴唇的联合国人chaldean已征服和desolated （二， 5月20日） 。 The second part of the book (chap. iii) bears the title: "A prayer of Habacuc, the prophet, to the music of Shigionot."第二部分，这本书（第三章）熊的标题： “一项祷告habacuc ，先知，音乐shigionot ” 。 Strictly speaking, only the second verse of this chapter has the form of a prayer.严格来说，只有第二首诗的这个章节的形式祈祷。 The verses following (3-16) describe a theophany in which Yahweh appears for no other purpose than the salvation of His people and the ruin of His enemies.该诗以下（三月十六日）在描述一个神在其中雅巍看来，为任何其他目的，比拯救他的人民和毁灭他的敌人。 The ode concludes with the declaration that even though the blessings of nature should fail in the day of dearth, the singer will rejoice in Yahweh (17-19).颂最后宣言认为，即使祝福的性质，不应该在当天的缺乏，歌手会庆幸在雅巍（ 17-19 ） 。 Appended to chap.附加到第一章。 iii is the statement: "For the chief musician, on my stringed instruments."三是声明说： “为行政的音乐家，对我的弦乐器文书” 。
III.三。 DATE AND AUTHORSHIP日期和作者
Owing chiefly to the lack of reliable external evidence, there has been in the past, and there is even now, a great diversity of opinions concerning the date to which the prophecy of Habacuc should be ascribed.由于主要是由于缺乏可靠的外部证据，已在过去的，并有即使是现在，一个伟大不同的意见，有关日期，其中的预言， habacuc应归咎于。 Ancient rabbis, whose view is embodied in the Jewish chronicle entitled Seder olam Rabbah, and is still accepted by many Catholic scholars (Kaulen, Zschokke, Knabenbauer, Schenz, Cornely, etc.), refer the composition of the book to the last years of Manasses's reign.古代的拉比，他们的看法是，体现在犹太纪事题为seder的OLAM安曼，并仍然是获得许多天主教学者（考伦， zschokke ， knabenbauer ， schenz ， cornely等） ，是指组成本书的最后几年玛的统治地位。 Clement of Alexandria says that "Habacuc still prophesied in the time of Sedecias" (599-588 BC), and St. Jerome ascribes the prophecy to the time of the Babylonian Exile.克莱门特在亚历山大说： “ habacuc仍预言，在时间的sedecias ” （公元前599-588 ） ，和圣杰罗姆赋予预言到的时候，巴比伦的流亡。 Some recent scholars (Delitzsch and Keil among Protestants, Danko, Rheinke, Holzammer, and practically also Vigouroux, among Catholics, place it under Josias (641-610 BC). Others refer it to the time of Joakim (610-599 BC), either before Nabuchodonosor's victory at Carchemish in 605 BC (Catholic: Schegg, Haneberg; Protestant: Schrader, S. Davidson, König, Strack, Driver, etc.); while others, mostly out-and-out rationalists, ascribe it to the time after the ruin of the Holy City by the Chaldeans. As might be expected, these various views do not enjoy the same amount of probability, when they are tested by the actual contents of the Book of Habacuc. Of them all, the one adopted by St. Jerome, and which is now that propounded by many rationalists, is decidedly the least probable: to ascribe, as that view does, the book to the Exile, is, on the one hand, to admit for the text of Habacuc an historical background to which there is no real reference in the prophecy, and, on the other, to ignore the prophet's distinct references to events connected with the period before the Bablyonian Captivity (cf. i, 2-4, 6, etc.). All the other opinions have their respective degrees of probability, so that it is no easy matter to choose among them. It seems, however, that the view which ascribes the book to 605-600 BC "is best in harmony with the historical circumstances under which the Chaldeans are presented in the prophecy of Habacuc, viz. as a scourge which is imminent for Juda, and as oppressors whom all know have already entered upon the inheritance of their predecessors" (Van Hoonacker).最近的一些学者（ delitzsch和Keil公司之间的新教徒，丹寇， rheinke ， holzammer ，切实还vigouroux ，其中包括天主教徒，将其放置下josias （公元前641-610 ） 。别人把它转交的时候， joakim （公元前610-599 ） ，前nabuchodonosor的胜利在carchemish在公元前605 （天主教主教： schegg ，汉尼伯格;新教：施拉德，美国戴维森，柯尼希， strack ，司机等） ;而其他国家，大多是地地道道的理性，归于它的时间后废墟圣城由chaldeans 。可以预料，这些不同的意见，不享有同样数额的概率，当他们进行测试的实际内容，这本书的habacuc 。他们所有，一通过圣杰罗姆，这是现在所提出的许多理性，绝对是最有可能：归于，这种看法是否，这本书向流亡，是，一方面，承认为文habacuc一历史背景有没有真正的参考预言，并在另一方面，无视先知的独特的提述事件与前的时期bablyonian圈养（参见我2月4日， 6 ，等） 。所有其他意见有各自程度的概率，因此它是不容易的事，选择其中之一。看来，不过，观点赋予这本书以公元前605-600 “ ，最好是在和谐与历史情况下，该chaldeans介绍，在预言habacuc ，即作为一个祸害，这是为即将juda ，并作为压迫者的人都知道，已经进入后，继承他们的前辈“ （范hoonacker ） 。
During the nineteenth century, objections have oftentimes been made against the genuineness of certain portions of the Book of Habacuc.在十九世纪，反对有很多时候取得了对真实性的某些部分的书habacuc 。 In the first part of the work, the objections have been especially directed against i, 5-11.在第一部分的工作，反对已尤其是针对我5月11日。 But, however formidable they may appear at first sight, the difficulties turn out to be really weak, on a closer inspection; and in point of fact, the great majority of critics look upon them as not decisive.但，但艰巨的，他们可能会出现骤眼看来，困难又出来，真正做到薄弱，对更紧密的检查;和在点，事实上，绝大部份的批评的眼光来看待他们不是决定性的。 The arguments urged against the genuineness of chapter ii, 9-20, are of less weight still.论据，呼吁反对的真实性，第二章， 9月20日，是重量轻，仍然。 Only in reference to chapter iii, which forms the second part of the book, can there be a serious controversy as to its authorship by Habacuc.只有在参考第三章，表格的第二部分，这本书，能有一个严重的争议，作为其著作权由habacuc 。 Many critics treat the whole chapter as a late and independent poem, with no allusions to the circumstances of Habacuc's time, and still bearing in its liturgical heading and musical directions (vv. 3, 9, 13, 19) distinct marks of the collection of sacred songs from which it was taken.很多批评者对待整章作为一个后期和独立的诗，没有暗示的情况habacuc的时间，仍然轴承在其礼仪的标题和音乐剧方向（ vv. 3日， 9日， 13日， 19日）显着马克的收集神圣的歌曲从它采取的。 According to them, it was appended to the Book of Habacuc because it had already been ascribed to him in the title, just as certain psalms are still referred in the Septuagint and in the Vulgate to some prophets.据他们说，这是附加到这本书的habacuc ，因为它已被归因于他在标题中，正如某些诗篇仍然提到，在septuagint ，以及在武加大一些先知。 Others, indeed in smaller number, but also with greater probability, regard only the last part of the chapter iii, 17-19 as a later addition to Habacuc's work: in reference to this last part only does it appear true to say that it has no definite allusions to the circumstances of Habacuc's time.其他，事实上，在较小的数目，不过，也有更大的概率，就只有最后部分的第三章， 17日至19日作为一个后来除了habacuc的工作：在提到这一点的最后部分，它不仅出现真正的说，它已没有明确的典故，以的情况下habacuc的时间。 All things considered, it seems that the question whether chapter iii be an original portion of the prophecy of Habacuc, or an independent poem appended to it at a later date, cannot be answered with certainty: too little is known in a positive manner concerning the actual circumstances in the midst of which Habacuc composed his work, to enable one to feel confident that this portion of it must or must not be ascribed to the same author as the rest of the book.所有的事情考虑，似乎这个问题是否第三章是一个原始部分的预言， habacuc ，或一个独立的诗附加到它在稍后的日期，不能肯定地回答：太少，是已知的一种积极的方式有关在实际情况中，其中habacuc组成他的工作，使一，以自信地认为，这部分必须或绝不能归因于同一作者，因为其余的图书。
IV.四。 LITERARY AND TEXTUAL FEATURES文学和行文特点
In the composition of his book, Habacuc displays a literary power which has often been admired.在组成他的著作， habacuc显示一个文学的权力，经常被人钦佩。 His diction is rich and classical, and his imagery is striking and appropriate.他的用词是丰富多彩的古典乐，和他的意象是惊人的和恰当的。 The dialogue between God and him is highly oratorical, and exhibits to a larger extent than is commonly supposed, the parallelism of thought and expression which is the distinctive feature of Hebrew poetry.之间的对话，上帝和他是非常演讲，和展品，以在更大的程度上比是常见的假定，并行思想和言论自由，这是鲜明特点希伯来语诗歌。 The Mashal or taunting song of five "woes" which follows the dialogue, is placed with powerful dramatic effect on the lips of the nations whom the Chaldeans have cruelly oppressed.该马沙尔或taunting歌五国“疾苦” ，如下的对话，是放在与强大的巨大影响嘴唇的联合国人chaldeans有残酷的压迫。 The lyric ode with which the book concludes, compares favourably in respect to imagery and rhythm with the best productions of Hebrew poetry.抒情赋与这本书的结论是，相比，毫不逊色，在尊重意象和节奏与最佳制作希伯来语诗歌。 These literary beauties enable us to realize that Habacuc was a writer of high order.这些文学美女，使我们认识到， habacuc是一个作家的高阶。 They also cause us to regret that the original text of his prophecy should not have come down to us in all its primitive perfection.它们还使我们感到遗憾的是，原来的案文，他的预言不应该有回落，我们在其所有的原始完善。 As a matter of fact, recent interpreters of the book have noticed and pointed out numerous alterations, especially in the line of additions, which have crept in the Hebrew text of the prophecy of Habacuc, and render it at times very obscure.作为一个的问题，事实上，最近的口译这本书已经注意到，并指出了许多改动，尤其是在路线，增补，已悄悄在希伯来文的案文预言的habacuc ，并使其在时代的非常模糊。 Only a fair number of those alterations can be corrected by a close study of the context; by a careful comparison of the text with the ancient versions, especially the Septuagint; by an application of the rules of Hebrew parallelism, etc. In the other places, the primitive reading has disappeared and cannot be recovered, except conjecturally, by the means which Biblical criticism affords in the present day.只有一个公平的数目，这些改动能得到纠正密切研究的背景下，通过仔细比较文本与古代版本，特别是septuagint ;由一个规则的适用希伯来语并行等，在其他地方，原始读已经消失且无法复原，除conjecturally ，手段，其中圣经的批评，给予在目前的天。
V. PROPHETICAL TEACHING五， prophetical教学
Most of the religious and moral truths that can be noticed in this short prophecy are not peculiar to it.大部分的宗教和道德的真理，即可以看到在这短短的预言并非独有。 They form part of the common message which the prophets of old were charged to convey to God's chosen people.他们的组成部分共同的讯息，其中的先知岁被落案起诉转达上帝的人选择。 Like the other prophets, Habacuc is the champion of ethical monotheism.跟其他先知， habacuc是冠军的伦理一神教。 For him, as for them, Yahweh alone is the living God (ii, 18-20); He is the Eternal and Holy One (i, 12), the Supreme Ruler of the Universe (i, 6, 17; ii, 5 sqq.; iii, 2-16), Whose word cannot fail to obtain its effect (ii, 3), and Whose glory will be acknowledged by all nations (ii, 14).对他来说，作为对他们来说，雅巍，单是活着的上帝（第二组， 18-20 ） ;他是永恒的和神圣的一（ 12 ） ，最高统治者的宇宙（我， 6日， 17日;二，五sqq 。 ;三， 2月16日） ，其字不能不取得它的效果（二，三） ，其荣耀，将是大家公认的国家（第二组， 14 ） 。 In his eyes, as in those of the other prophets, Israel is God's chosen people whose unrighteousness He is bound to visit with a signal punishment (i, 2-4).在他眼中，作为在那些其他的先知，以色列是上帝的选择不正的人，他是必然的访问与一个信号，处罚（一，二月四日） 。 The special people, whom it was Habacuc's own mission to announce to his contemporaries as the instruments of Yahweh's judgment, were the Chaldeans, who will overthrow everything, even Juda and Jerusalem, in their victorious march (i, 6 sqq.).特别的人，谁是habacuc自己的使命，宣布他的同时代人作为文书雅巍的判断，分别是chaldeans ，谁推翻一切，甚至juda和耶路撒冷，在他们的胜利3月（一，六sqq ） 。 This was indeed at the time an incredible prediction (i, 5), for was not Juda God's kingdom and the Chaldean a world-power characterized by overweening pride and tyranny?这的确是在当时的一个不可思议的预测（一， 5 ） ，为不juda上帝的英国和chaldean一个世界权力的特点是overweening的自豪感和暴政？ Was not therefore Juda the "just" to be saved, and the Chaldean really the "wicked" to be destroyed?是不是因此juda “只是”被保存，和chaldean真正的“恶人”被摧毁？ The answer to this difficulty is found in the distich (ii, 4) which contains the central and distinctive teaching of the book.回答了这个困难，被发现在该distich （二，四） ，其中包含中央和独特的教学图书。 Its oracular form bespeaks a principle of wider import than the actual circumstances in the midst of which it was revealed to the prophet, a general law, as we would say, of God's providence in the government of the world: the wicked carries in himself the germs of his own destruction; the believer, on the contrary, those of eternal life.其oracular形式bespeaks的原则，更广泛的进口比的实际情况，中，其中据透露，以先知，一般规律，正如我们会说，上帝的普罗维登斯在政府的世界：恶人进行在自己细菌他自己的毁灭;信徒，相反，那些永恒的生命。 It is because of this, that Habacuc applies the oracle not only to the Chaldeans of his time who are threatening the existence of God's kingdom on earth, but also to all the nations opposed to that kingdom who will likewise be reduced to naught (ii, 5-13), and solemnly declares that "the earth shall be filled with the knowledge of the glory of Yahweh, as the waters cover the sea" (ii, 15).正因为如此， habacuc适用于甲骨文公司不仅向chaldeans他的时间，谁是威胁的存在，上帝的王国在地球上，而且所有国家的反对，认为英国谁也将减少到化为乌有（二， 5月13日） ，并庄严宣告： “地球应充满知识的荣耀，雅巍，由于水域，包括海” （二， 15岁） 。 It is because of this truly Messianic import that the second part of Habacuc's oracle (ii, 4b) is repeatedly treated in the New Testament writings (Romans 1:17; Galatians 3:11; Hebrews 10:38) as being verified in the inner condition of the believers of the New Law.正因为如此，真正的救世主汇入的第二部分habacuc的甲骨文（二， 4B条）是多次治疗，在新约圣经的著作（罗马1时17分;加拉太3时11分;希伯来书10时38分）作为正在核实，在党内条件信徒的新法律。
Publication information Written by Francis E. Gigot.出版的资料，撰写的弗朗西斯e. gigot 。 Transcribed by Thomas J. Bress.转录由托马斯j. bress 。 The Catholic Encyclopedia, Volume VII.天主教百科全书，量七。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1910. nihil obstat ， 1910年6月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
COMMENTARIES:评论：
CATHOLIC:--SHEGG (2nd ed., Ratisbon, 1862); RHEINKE (Brixen, 1870); TROCHON (Paris, 1883); KNABENBAUER (Paris, 1886);天主教： -s hegg（第二版，拉蒂斯邦， 1 862） ; r heinke（ b rixen， 1 870） ;特罗雄（巴黎， 1 883） ; k nabenbauer（巴黎， 1 886） ;
NON-CATHOLIC:--DELITZSCH (Leipzig, 1843); VON ORELLI (Eng. tr. Edinburgh, 1893); KLEINERT (Leipzig, 1893); WELLHAUSEN (3rd ed., Berlin, 1898); DAVIDSON (Cambridge, 1899); MARTI (Freiburg im Br., 1904); NOWACK (2nd ed., Göttingen, 1904); DUHM (Tübingen, 1906); VAN HOONACKER (Paris, 1908).非天主教： -d elitzsch（莱比锡， 1 843） ;冯我认为奥利尼（英的T R。爱丁堡， 1 893） ;莱内特（莱比锡， 1 893） ;浩（第三教育署，柏林， 1 898） ;戴维森（剑桥， 1 899） ;马蒂（弗赖堡即时通讯溴， 1904 ） ; nowack （第二版，哥廷根， 1904 ） ; duhm （蒂宾根大学， 1906 ） ;车hoonacker （巴黎， 1908年） 。
ARTICLE HEADINGS:文章标题：
Contents.内容。
-Biblical Data: -圣经的数据：
Style.作风。
-Critical View:关键的看法：
Contents.内容。
-Biblical Data: -圣经的数据：
One of the twelve minor prophetical books.其中的12小prophetical书籍。 It readily falls into two parts: (1) ch.它很容易跌倒分为两部分： （ 1 ）的CH 。 i.我。 and ii.; (2) ch.第一和第二。 ; （ 2 ）的CH 。 iii.三。 The first part is a "massa" (a condemnatory prophecy).第一部分是一个“马萨” （ 1谴责的预言） 。 But contrary to the usage in other prophetical books, it is not stated against what people the prophecy is spoken.但相反的使用在其他prophetical的书籍，这是没有说明对什么人的预言是发言。 As it now stands in the Masoretic text, the first part is in the form of a dialogue.因为它现在的立场，在masoretic文字，第一部分是在形式的对话。 Ch.的CH 。 i.我。 2-4 laments the prevailing moral corruption, which God does not seem to heed; i. 2-4感叹普遍的道德腐败，上帝似乎并不理会;一。 5-11 contains the divine announcement of an impending judgment through the Chaldeans; i. 5月11日载有神圣的宣布即将到来的判断，通过chaldeans ;一。 12-17 gives the prophet's complaint of the excessive pride and cruelty of the enemy. 12月17日给先知的投诉，过度的骄傲和残酷的敌人。 In ch.在CH 。 ii.二。 God admonishes Habakkuk not to judge hastily that evil is triumphant, but to remain confident (1-4).上帝admonishes哈巴谷不是法官匆匆邪恶的是胜利，而是要保持信心（ 1-4 ） 。 Five "wos," the contents of the "mashal" or "taunting proverb" (5-6), phrased by the very people oppressed by the conqueror, are enumerated (6, 9, 12, 13, 19).五国“ wos ， ”内容“马沙尔”或“ taunting谚语” （ 5-6 ） ，其措辞是由非常受压迫的人民由征服者，列举（ 6 ， 9 ， 12 ， 13 ， 19 ） 。 Ch.的CH 。 iii.三。 is a psalm reciting various theophanies, describing God's warlike power, which bends earth, mountains, and rivers to His purposes-yea, even sun and moon, in behalf of His people.是一个诗篇背诵各种theophanies ，描述上帝的好战的权力，这弯地球，山脉，河流和他的目的-雅，即使是太阳和月亮，在代表他的人民。 The song concludes with a declaration that though the blessings of nature shall fail in days of dearth, the singer will rejoice in the Lord (17-19).这首歌最后声明，表示虽然祝福的性质，应在不天的缺乏，歌手会感到高兴，在主（ 17-19 ） 。
Style.作风。
The book abounds in striking expressions and rare words, eg, the description of the invasion of the Chaldeans (i. 6 et seq.); of God as having "eyes too pure to behold evil" (i. 13); of "men as fishes of the sea" (i. 14); of the worship of the fisherman's implements (i. 16); of "the stone that crieth out" (ii. 11); of the folly of idolatry (ii. 18-19).这本书比比皆是，在引人注目的表现形式和罕见的话，例如，描述入侵的chaldeans （一，六等以下各段） ;上帝的作为有“眼睛太纯，以看哪邪” （一13 ） ; “男作为鱼类的海洋“ （一14 ） ;崇拜渔夫的实施（一16 ） ; ”石crieth “ （ ii. 11 ） ;愚蠢的偶像崇拜（ ii. 18-19 ） 。 Ch.的CH 。 iii.三。 especially is rich in striking similes (14-15).尤其是丰富的突出喻（ 14-15 ） 。 The book is remarkable also for originality.这本书是了不起的，也是原创性。 The author departs from the usual method of the Prophets.作者偏离惯常的方法先知。 In their addresses the nation is central; in Habakkuk's itis God and His government of the world.在他们的地址，民族，是中央;在哈巴谷的itis上帝和他的政府的世界。 He attempts to unravel the meaning of God's tolerance of tyranny and wrong.他企图瓦解的意义上帝的宽容的暴政和错误的。 In his questions Habakkuk voices doubts to God, though not against God (GA Smith, "The Twelve Prophets," ii. 130 et seq.).在他的问题哈巴谷的声音，怀疑上帝，虽然不是对上帝（大会史密斯， “ 12先知， ”二130条及以下各条） 。
-Critical View:关键的看法：
Ch.的CH 。 i.我。 and ii., on the whole, are regarded as the work of one prophet.第一和第二，就整体而言，被视为工作的一个先知。 Still, the text as now presented has been found to contain certain difficulties.还有，案文现在已发现含有一定的困难。 Taking i.以一 2-4 to be descriptive of Israel's moral corruption, critics have argued that this section could not have been part of a prophecy devoted to the setting forth of the wrongs under which Israel was suffering, a different sense thus attaching to the "wicked" and "righteous" in i. 2月4日被描述以色列的道德腐败，评论家认为，本节不能已的一个组成部分，预言专门设置提出的是非下，以色列的苦难，不同的意识，因此，附加到“邪恶”和“正义”在一 4 and i. 4和一。 13 respectively. 13 。 Giesebrecht ("Beiträge zur Jesaiakritik," pp. 197 et seq.) and Wellhausen ("Kleine Propheten," in "Vorarbeiten und Skizzen") therefore consider i.吉泽布雷希特（ “ beiträge zur jesaiakritik ， ”页。 197等及以下各段）和浩（ “ kleine propheten ” ，在“ vorarbeiten und skizzen ” ） ，因此，考虑一 5-11 to be an older and independent prophecy written previous to the remainder of i. 5月11日是一个老年人和独立的预言的书面前，以剩余的一 and ii.; ch.第一和第二。 ;的CH 。 i.我。 12 is regarded as the sequel to i. 12月被看作是续集一。 4. 4 。 The subject of the complaint in i.遭投诉的，在一 2 is different from that in ii.二是不同的，在第二组。 1. 1 。 Kirkpatrick ("Doctrine of the Prophets," p. 268) holds the book as a whole to be the fruit of religious reflection, giving conclusions reached only "after a prolonged mental struggle."柯克帕特里克（ “中庸先知” ，页268 ）认为，这本书作为一个整体，成为水果的宗教反思，使达成的结论，只有“经过长时间的心理斗争” 。
That i.即一 5-6, where the power of the Chaldeans is represented as still of the future, and i. 5月6日，那里的权力，该chaldeans是代表仍对未来的，和一 13-16, ii. 13日至16日，二。 10, 17 disagree, though their descriptions of foreign nations appear to be based on actual observation, is another difficulty raised by critical scholars. 10日， 17日同意，虽然他们的描述，外国的国家似乎是根据实际观察，是另一项困难所提出的批判的学者。 Budde (in "Studien und Kritiken," 1893, pp. 383 et seq.), reverting to a certain extent to Kuenen's disinclination to assume an earlier and a later section (see Kuenen, "Historisch-Critisch Onderzoek," ii. 386 et seq., Leyden, 1889), showed that Habakkuk had in mind two world-powers: an oppressor (i. 2-4), and the Chaldeans, appointed to punish him (i. 5 et seq.).布德（在“ studien und kritiken ， ” 1893年，第383条及以下各条） ，恢复到一定程度kuenen的不愿承担较早和稍后科（见kuenen ， “ historisch - critisch onderzoek ， ”二386等以下各段，莱登， 1889年） ，表明哈巴谷已考虑到两个世界的权力： 1压迫者（一，二月四日） ，和chaldeans ，获委任为惩罚他（一，五等及以下各段） 。 But this necessitates the placing of i.不过，这需要把一 5-11 after ii. 5月11日之后，二。 4. 4 。 The oppressor to be destroyed is Assyria, and the Chaldeans are the implement of God's judgment.压迫者被摧毁，是亚述，和chaldeans是执行上帝的判决。 It is of the Assyrian's pride that the prophet speaks, not of the Chaldeans' presumptuousness.这是亚述人的自豪感先知说话，而不是该chaldeans ' presumptuousness 。
Ch.的CH 。 iii.三。 is a psalm, not free from mythological elements and not by Habakkuk.是一个诗篇，而不是免费从神话的内容而不是由哈巴谷。 It must have formed part of a liturgical collection, accidentally incorporated with Habakkuk's prophecies (Stade's "Zeitschrift," iv. 157 et seq.).它必须形成的一个组成部分，礼仪收集，意外地纳入与哈巴谷的预言（比赛的“ zeitschrift ， ”四。 157条及以下各条） 。 The text is corrupt in many places (Wellhausen, "Die Kleinen Propheten," 3d ed.).案文是腐败现象在许多地方（浩， “模具kleinen propheten ， ”三维教育署） 。 Verses 17-19 are additions by later hands, verse 18 being a eulogy, such as is frequently found at the close of liturgical songs.韵文17日至19日是后来增加的手中，韵文18日作为一个悼词，如经常发现在结束对礼仪歌曲。
Emil G. Hirsch埃米尔g.赫希
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：
Nowack, Die Kleinen Propheten, Göttingen, 1897; Rothstein, in Studien und Kritiken, 1894; Budde, in The Expositor, May, 1895.EGH nowack ，模具kleinen propheten ，哥廷根大学， 1897年; rothstein ，在studien und kritiken ， 1894年;布德，在expositor ，五月， 1895.egh
ARTICLE HEADINGS:文章标题：
The Age and Home of Habakkuk.年龄和家哈巴谷。
Prophet; author of the eighth in the collection of the twelve minor prophetical books.先知;作者第八，在收集的12小prophetical书籍。 The etymology of the name of the prophet is not clear.该语言的名称，先知是不明确。 It seems to be a loan-word representing the Assyrian "hambaḳûḳu," a garden-plant (Friedrich Delitzsch, "Prolegomena," p. 84; König, "Historisch-Kritisches Lehrgebäude der Hebräischen Sprache," ii. 1. 473, on the vocalization), and has the appearance of being a writer's pseudonym (FE Peiser, "Der Prophet Habakuk," in "Mitteilungen der Vorderasiatischen Gesellschaft," 1903, i. 12).它似乎是一个贷款字代表亚述人“ hambaḳûḳu ， ”花园式工厂（弗里德里希delitzsch ， “绪论” ，第84页;柯尼希， “ historisch - kritisches lehrgebäude明镜hebräischen sprache ， ”二： 1 。 473 ，就该发声） ，并已出现了作为一个作家的笔名（铁peiser ， “明镜先知habakuk ” ，在“ mitteilungen明镜vorderasiatischen gesellschaft ， ” 1903年，一12 ） 。 That he was a Levite has been urged on the strength of the postscript to ch.他是一个利已呼吁对强度的PostScript到的CH 。 iii.三。 (verse 19, "on my stringed instruments"), which indicates that he owned instruments: only a Levite was authorized to use an instrument to accompany his songs in the Temple. （新诗19日， “就我的弦乐器文书” ） ，这表明他拥有的文书：只有利被授权使用的工具，伴随着他的歌曲在庙。 The superscription of the Septuagint apocryphon Βὴλ καὶ Δράκωυ, in the Codex Chisianus, also designates him a Levite.该superscription的septuagint apocryphon βὴλ καὶ δράκωυ ，在食品法典委员会chisianus ，还指定他利。 The absence of exact information concerning his life left a vacuum that has been filled by myths and legends (see Franz Delitzsch, "De Habacuci Prophetæ Vita").没有确切的资料，有关他的生活留下了真空，已填补神话和传说（见弗朗茨delitzsch ， “德habacuci prophetæ简历” ） 。 The above-named apocryphon makes him a contemporary of Daniel, whom he was miraculously privileged to visit in the lion's den and supply with food.上述名为apocryphon使他成为当代的丹尼尔，他是奇迹般的特权访问，在狮子的书斋和供应的食物。 In this Greek story his father's name is given as "Jesus" (Joshua).在这希腊的故事，他父亲的名字是作为“耶稣” （约书亚） 。 Jewish tradition makes him the son of the Shunammite woman (see Elisha), but nevertheless a contemporary of Daniel (see "Seder ha-Dorot"; Abravanel's commentary to Habakkuk; Zohar, Lek Leka; Neubauer, "The Book of Tobit," Appendix).犹太人的传统，使他儿子的书念妇人女子（见以利沙） ，但无论如何，一个当代的丹尼尔（见“ seder公顷-多罗特” ; abravanel的评哈巴谷书;佐哈尔计划，沥leka ;纽鲍尔， “这本书的Tobit回归， ”附录） 。 Of the many conceits current among the cabalists with reference to this prophet, the most curious was that which declared him to be the reincarnation of Adam.在众多的conceits目前之间的cabalists参考这个先知，最好奇的是，宣布他是转世亚当。 His grave was shown at several places (See Hukkok).他的严重结果表明，在几个地方（见hukkok ） 。
The Age and Home of Habakkuk.年龄和家哈巴谷。
Peiser (lc) contends that Habakkuk is the pseudonym of a Judean prince held as a hostage in Nineveh, and who witnessed the attack of the Medes, in alliance with Chaldea and Babylon, in 625 BC But his book announces a second attack. peiser （立法会）认为，哈巴谷是一个化名朱迪亚举行的王子作为人质，在尼尼微，谁目睹了攻击的玛代，在联盟与新巴比伦王国和巴比伦，在625年，但他的著作宣布的第二次攻击。 This prince may have been the son or grandson of Manasseh.这王子可能已被儿子或孙子的玛。 Peiser shows that Habakkuk displays remarkable familiarity with Assyrian literature, his similes indicating quotations from, and adaptations of, Assyrian mythological writings. peiser表明，哈巴谷显示了显着的熟悉，亚述人文学，他喻，说明报价，和适应的，亚述人的神话著作。 By others, Habakkuk is made the contemporary of Jeremiah and a resident of Jerusalem, after the "discovery" of Deuteronomy (621 BC), but before the death of Josiah (609 BC).由他人，哈巴谷是当代耶利米和居民耶路撒冷后， “发现”申命记（ 621 BC ）的，但前死亡的乔赛亚（ 609 BC ）的。 By many Jewish commentators he is assigned to the reign of Manasseh.许多犹太评论家，他是分配给统治玛。 He is, however, clearly under the influence of Isaiah; and the view which makes him a younger disciple of the greater prophet, advanced by Walter K. Betteridge in "Journal of American Theology," Oct., 1903, seems to meet best the situation reflected in the book.他是，但是，显然的影响下，以赛亚书;和看法，这使他年轻弟子的更大的先知，先进的沃尔特k. betteridge在“杂志的美国神学， ” 10月， 1903年，似乎以满足最佳情况反映在这本书。 The Assyrians, originally regarded by the Prophets as appointed agents of Yhwh, looked upon themselves as "gods" (Isa. xiv.); but under Sennacherib, through a rebellion of the Babylonians (the Chaldeans), the plans of the conqueror are thwarted.亚述人，原本视为先知委任的代理人yhwh ，看自己是“神” （以赛亚十四） ;但根据森纳赫里布，通过一个叛乱的巴比伦人（ chaldeans ） ，计划征服者挫败。 EGH欧洲加沙医院
Emil G. Hirsch埃米尔g.赫希
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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