Haggai is one of the books of the Minor Prophets in the Old Testament of the Bible.哈就是其中的书籍该未成年人的先知，在旧约的圣经。 It was written in 520 - 519 BC, but nothing is known of the author.这是写的520 -5 19年，但没有什么是已知的作者。 The book consists of four addresses aimed at promoting the rebuilding of the Temple after the Babylonian exile (586 - 537 BC) of the Jews.这本书包括四个地址，旨在促进重建庙宇后，巴比伦的流亡者（ 586 -5 37B C）的的犹太人。 Even though the second Temple would lack the grandeur of Solomon's Temple, the prophet gave assurances that the glory of the second would be greater than the first.即使在第二圣殿将缺乏宏伟的所罗门圣殿的，先知了保证的荣耀，第二会更大，比第一。 The text was addressed to Zerubbabel, the governor of Judah, and to Joshua, the high priest.案文是给所罗巴伯，总督的犹大，并约书亚，大祭司。
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Haggai, festive, one of the twelve so-called minor prophets.哈，节日，其中的12因此，所谓小先知。 He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon.他是第一位的三（撒迦利亚书，他的当代，和玛拉基，谁是约一百年后，被其他两个） ，其部属于时期犹太人的历史开始，香港回归后，从囚禁在巴比伦。 Scarcely anything is known of his personal history.几乎没有任何已知的是他个人的历史。 He may have been one of the captives taken to Babylon by Nebuchadnezzar.他可能已被一对俘虏采取的巴比伦由布恰德内扎尔。 He began his ministry about sixteen years after the Return.他开始了他的部约十六年后的回报。 The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans.的工作，重建庙宇已停止通过阴谋的撒玛利亚。 After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government.之后，已暂停为十五年，这项工作是通过恢复的努力，哈和撒迦利亚书（以斯拉6时14分） ，谁是由他们的嘱托，激起了人们从他们的嗜睡，并诱导他们要利用这个有利的机会已出现在一个变化，在政策的波斯政府。
Haggai's prophecies have thus been characterized:, "There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (2:4). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.'", Stanley's Jewish Church.哈的预言，因而特点是： “有是一个沉重而简单的尊严，在强调重申，无论是处理的每一个阶层的社会，太子，神父，和人民， '强，强，强' （ 2:4 ） 。 cleave ，坚持快速，工作，你必须这样做; '或再次， '考虑您的方式，考虑考虑，考虑' （ 1时05分， 7 ; 2点15 ， 18 ） 。它是希伯来语词组为努力的特点，资优seers所有的时代，迫使他们hearers把里面他们的心向外，以他们自己的看法，采取的面具从他们的良心，以'见生活稳步推进，才能看到它的全' “ ，赤柱的犹太人教堂。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Haggai consists of two brief, comprehensive chapters.该哈该书连续两个简短的，全面的章节。 The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.对象的先知一般促请人民进行重建庙宇。 Chapter first comprehends the first address (2-11) and its effects (12-15).本章首先comprehends的首份施政报告（ 2-11 ）及其影响（ 12月15日） 。 Chapter second contains, (1.) The second prophecy (1-9), which was delivered a month after the first.第二章的内容， （ 1 ）第二次预言（ 1-9 ） ，这是发表了一个月后第一次。 (2.) The third prophecy (10-19), delivered two months and three days after the second; and (3.) The fourth prophecy (20-23), delivered on the same day as the third. （ 2 ）第三次的预言（ 10月19日） ，发表了二个月和后3天内第二;及（ 3 ）第四次预言（ 20-23 ） ，所发表的同一天，作为第三个。 These discourses are referred to in Ezra 5:1; 6:14; Heb.这些论述，是指在以斯拉5时01分; 6时14分; heb 。 12:26. 12时26分。 (Comp. Hag. 2:7, 8, 22.) （ comp. hag 。 2时07分， 8 ， 22 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This is the first of the post-Babylonian prophets-those who prophesied after the return from the seventy years' captivity.这是首次对后巴比伦的先知-那些谁预言香港回归后，从七十年'圈养。 To be interested in this book therefore, one needs to read Ezra afresh, particularly chapters 4 and 5, for the mission of Haggai was to stir up the people of that time to rebuild the temple.向有兴趣在这本书中，因此，人们需要重新读以斯拉，尤其是章第4和第5 ，为的使命，哈是要挑起人民的那些日子里，重建庙宇。 What excuse did the people make for not engaging in the work (2)?是什么借口，没有人作出不从事的工作（ 2 ） ？ What showed their selfishness (4)?什么显示，他们的自私（ 4 ） ？ What showed their moral blindness (6)?什么显示，其道义上的盲目性（ 6 ） ？ What remedy for the material conditions indicated does God propose (7)?有什么补救的物质条件，表示上帝提出的（ 7 ） ？ How is the divine judgment upon their neglect extended in verses (9-11)?如何是神圣的判决后，他们忽略了延长在诗（ 9月11日） ？ What is the result of the prophet's indictment against them (12), and its effect in heaven (13)?结果是什么先知的起诉书中对他们（ 12 ） ，其效果在天堂（ 13 ） ？
How shall we explain this result from the spiritual point of view (14)?我们应如何解释这一结果，从精神的角度来看， （ 14 ） ？ How much time is covered by the events of this chapter (compare first and last verses)?还有多少时间是所涵盖的事件，这一章（比较第一个和最后一个诗） ？ Note the date of the second message beginning chapter 2, and compare Ezra 3:8-13.注日期的第二个讯息开始第2章，并比较以斯拉3:8-13 。 Some were discouraged because of their weakness and poverty, and felt that the temple could never be completed, and that in any event it would be outclassed by that of Solomon (3).有些人望而却步，因为它们的弱点和贫穷，以及认为该庙永远无法完成，并且在任何情况便outclassed由所罗门（ 3 ） 。 How does God inspire them (4, 5)?如何激发他们的上帝（ 4 ， 5 ） ？ Verses 6-10 are messianic, in which the first and second advents of our Lord are blended.诗6月10日是救世主，在其中的第一和第二advents我们的主是混纺。
The "shaking of the nations" seems future. “摇头的国家” ，似乎未来。 "The desire of all nations" is taken as a personal designation of Christ, and yet the Revised Version renders it "the desirable things of all nations" which has a millennial flavor. “的愿望，所有国家”采取的是作为一个个人指定的基督，但修订版本，使得“理想的东西，所有国家” ，其中有一个千年的味道了。 Verse 9 is usually considered fulfilled by Christ's presence in this second temple.诗九是通常被视为履行了基督的存在，在这第二圣殿。 Note the date of the third message (2:10).注的日期第三讯息（ 2点10分） 。 For the Levitical bearing of 11-13, compare the marginal references, Leviticus 10:10, 11; Deuteronomy 33: 10; Numbers 19:11; Malachi 2:7, etc. Moral cleanness was not communicated by contact, but the same was not true of uncleanness.对于利轴承11月13日，比较边缘的提述，利未记10时10分，第11条;申命记33 ： 10 ;编号19时11分;玛拉基2时07分，清正廉洁，道德等不沟通，接触，但同样不正确的uncleanness 。 Israel was unclean in the spiritual sense, and all that they did in the way of divine service was correspondingly so (14), but in God was their help as the following verses prove.以色列是不洁的，在精神意义上说，和所有他们的方式在神圣的服务也相应使（ 14 ） ，但在上帝的帮助，作为以下经文证明。
God did not wait until the outcome of their labors testified to their change of heart, but from the day of that change His blessing began to be visited upon them (19).上帝没有等到的结果，他们的劳动力，证明了他们改变主意，但是从创建之日起即改变他的祝福开始访问后，他们（ 19 ） 。 Previously, as the result of their disobedience, they reaped but ten measures of grain where they expected twenty, and twenty vessels of the fruit of the vine where they expected fifty; they had experienced blasting, and mildew and hail.此前，作为结果，他们的抗命，他们赚了，但10的措施，粮食的地方，他们预期20和20的船只的成果，葡萄的地方，他们预期50 ，他们经历了爆破，白粉病和冰雹。
But now all this would be changed, and the harvest plenteous.但现在这一切都将改变，收获充足。 Let them take it by faith before the seed was in the barn, or the blossoms had come upon the trees (19).让他们采取它的信仰之前，种子被分在马厩，或开花红艳艳已经到来后的树木（ 19 ） 。 Note the date of the fourth message (2:20).注的日期第四讯息（ 2点20分） 。 This is in the future, and recalls the forthcoming judgments on the Gentile nations of which the pre-exilic prophets have spoken.这是在未来的日子，并回顾即将举行的判断，该詹蒂莱联合国，其中前exilic先知发言。 The period referred to is the end time.所指的期间是结束时间。 There are those who regard verse 23 as a prophecy of Christ of whom Zerubbabel is the type, though others take the words literally as foreshadowing the resurrection of the governor himself.有那些方面谁诗23日作为一个预言基督的人所罗巴伯是类型，虽然有的字从字面上来看，作为铺垫的复活总督本人。
Questions 1.问题1 。 To what period does Haggai belong?什么时期，是否属于哈呢？ 2. 2 。 With what historical book is this contemporaneous?与什么历史书籍这是当代？ 3. 3 。 Have you re-read that book?你重新阅读这本书？ 4. 4 。 What was Haggai's mission?什么是哈的使命？ 5. 5 。 How many of the questions on chapter 1 were you able to answer?有多少的问题，对第1章被你能否回答？ 6. 6 。 How would you explain the purpose of the second message?你会如何解释的目的，第二个讯息？ 7. 7 。 To what period does the fourth message point?什么时期，是否第四讯息点？
VER.查看。 1-11 Observe the sin of the Jews, after their return from captivity in Babylon. 1月11日，观察单仲偕的犹太人，回国后从囚禁在巴比伦。 Those employed for God may be driven from their work by a storm, yet they must go back to it.这些受聘为上帝可能会被赶出他们的工作由一个风暴，但他们必须回去。 They did not say that they would not build a temple, but, Not yet.他们并没有说他们将不会建立一个庙，但现在还没有。 Thus men do not say they will never repent and reform, and be religious, but, Not yet.因此，男子不说，他们将永远不会悔改和改革，宗教，但现在还没有。 And so the great business we were sent into the world to do, is not done.因此，我们伟大的业务，被送往融入世界的事，是没有这样做。 There is a proneness in us to think wrongly of discouragements in our duty, as if they were a discharge from our duty, when they are only for the trial of our courage and faith.是有倾向性的，在我们认为是错的discouragements在我们的责任，作为，如果他们一放电，从我们的责任，当他们只为审判我们的勇气和信心。 They neglected the building of God's house, that they might have more time and money for worldly affairs.他们忽略了建设真主的屋子里，他们可能有更多的时间和金钱为人间的事了。
That the punishment might answer to the sin, the poverty they though to prevent by not building the temple, God brought upon them for not building it.该处罚的可能的答案罪恶，贫穷，他们虽然以防止不建设，庙，神后，他们所带来的不兴建。 Many good works have been intended, but not done, because men supposed the proper time was not come.很多很好的工程已打算，但不这样做，因为男人假定适当的时候是不会来。 Thus believers let slip opportunities of usefulness, and sinners delay the concerns of their souls, till too late.因此，信徒放过机会的效用，并延误罪人的关注，他们的灵魂，直到为时已晚。 If we labour only for themeat the perishes, as the Jews here, we are in danger of losing our labour; but we are sure it shall not be in vain in the Lord, if we labour for the meat which lasts to eternal life.如果我们的劳工只为themeat该perishes ，作为犹太人在这里，我们处于危险之中失去我们的劳工，但我们相信，它不得，妄图在主，如果我们的劳工，为肉类会持续到永恒的生命。 If we would have the comfort and continuance of temporal enjoyments, we must have God as our Friend.如果我们将有舒适和延续的时间享受，我们必须有上帝的作为我们的朋友。 See also Luke xii.也见路加福音十二。 33. 33 。
When God crosses our temporal affairs, and we meet with trouble and disappointment, we shall find the cause is, that the work we have to do for God and our own souls is left undone, and we seek our own things more than the things of Christ.当上帝的十字架我们的颞事务，和我们见面的麻烦和令人失望的是，我们会找到的原因是，这项工作我们要做的上帝和我们自己的灵魂，是左有所不为，我们寻求自己的东西多的东西基督。 How many, who plead that they cannot afford to give to pious or charitable designs, often lavish ten times as much in needless expenses on their houses and themselves!有多少，谁申辩，他们不能给虔诚的或慈善事业的设计，往往是奢侈的10倍之多，在不必要的开支，他们的房屋和自己！ But those are strangers to their own interests, who are full of care to adorn and enrich their own houses, while God's temple in their hearts lies waste.但这些都是陌生人，以自己的利益，谁是充分照顾到装饰和丰富自己的房子，而上帝的圣殿在他们心中是浪费。 It is the great concern of every one, to apply to the necessary duty of self-examination and communion with our own hearts concerning our spiritual state.这是十分关注的每一个，适用于必要的责任，自我检查和共融与我们自己心中关于我们的精神状态。 Sin is what we must answer for; duty is what we must do.单仲偕是我们必须回答;职责是什么，我们必须做的事。 But many are quick-sighted to pry into other people's ways, who are careless of their own.但许多是快速的眼光，以窥探到其他人的方式，谁是不小心自己。 If any duty has been neglected, that is no reason why it should still be so.如果任何责任被忽视，这是没有任何理由应该仍是如此。 Whatever God will take pleasure in when done, we ought to take pleasure in doing.无论上帝会很高兴在这样做时，我们应该采取很高兴在这样做的。 Let those who have put off their return to God, return with all their heart, while there is time.让那些谁提出过他们返回上帝，回报与所有他们的心脏，而有时间。
12-15 The people returned to God in the way of duty. 12月15日人民的回到上帝的路税。 In attending to God's ministers, we must have respect to him that sent them.在出席以上帝的部长们，我们必须有尊重他说，寄给他们。 The word of the Lord has success, when by his grace he stirs up our spirits to comply with it.这个词的主成功，当由他的恩典，他挑起了我们的精神，遵守它。 It is in the day of Divine power we are made willing.这是在一天中神圣的权力，我们愿意作出的。 When God has work to be done, he will either find or make men fit to do it.当上帝有工作要做，他会找或作出男子适合这样做。 Every one helped, as his ability was; and this they did with a regard to the Lord as their God.每一个帮助，因为他的能力;这和他们没有一个方面向耶和华为他们的神。 Those who have lost time, need to redeem time; and the longer we have loitered in folly, the more haste we should make.这些谁已失去的时间夺回来，需要赎回的时间和较长的，我们有loitered在愚蠢的，更匆忙，我们应该作出。 God met them in a way of mercy.上帝会见了他们在一种怜悯。 Those who work for him, have him with them; and if he be for us, who can be against us?这些谁的工作对他来说，他与他们;如果他对我们来说，谁可以对我们？ This should stir us up to be diligent.这应该引起我们的行动，勤政。
Ver.查看。 1-9 Those who are hearty in the Lord's service shall receive encouragement to proceed. 1月9日，这些是谁的衷心在主的服务，应领取的鼓励继续进行。 But they could not build such a temple then, as Solomon built.但他们不能建立这样一个庙，然后，作为所罗门建造的。 Though our gracious God is pleased if we do as well as we can in his service, yet our proud hearts will scarely let us be pleased, unless we do as well as others, whose abilities are far beyond ours.虽然我们的殷勤上帝很高兴，如果我们做的以及我们可以在他的服务，然而，我们引以自豪的心将scarely让我们高兴的，除非我们做的以及其他人，其能力是远远超出了我们的。 Encouragement is given the Jews to go on in the work notwithstanding.鼓励是由于犹太人去对在工作中，尽管。 They have God with them, his Spirit and his special presence.他们与他们的上帝，他的精神和他的特别的存在。 Though he chastens their transgressions, his faithfulness does not fail.虽然他chastens他们的越轨行为，他的忠诚没有失败。 The Spirit still remained among them.精神仍然是其中之一。 And they shall have the Messiah among them shortly; "He that should come."他们应具有弥赛亚它们之间在短期内; “他应该来” 。 Convulsions and changes would take place in the Jewish church and state, but first should come great revolutions and commotions among the nations.惊厥和变化，会发生在犹太人的教会与国家，但首先应该是伟大的革命和commotions各国之间。
He shall come, as the Desire of all nations; desirable to all nations, for in him shall all the earth be blessed with the best of blessings; long expected and desired by all believers.他应来，由于欲望的所有国家;可取的所有国家，因为在他的全地何其幸运，能够拥有最好的祝福;长期的预期和期望的所有信徒。 The house they were building should be filled with glory, very far beyond Solomon's temple.内务他们建设应是充满荣耀，非常远远超出了所罗门圣殿的。 This house shall be filled with glory of another nature.这家应充满荣耀的另一个性质。 If we have silver and gold, we must serve and honour God with it, for the property is his.如果我们有银色和金色，我们必须服务和荣幸上帝有了它，为财产是他。 If we have not silver and gold, we must honour him with such as we have, and he will accept us.如果我们没有金银，我们必须履行他与如我们，他将接受我们。 Let them be comforted that the glory of this latter house shall be greater than that of the former, in what would be beyond all the glories of the first house, the presence of the Messiah, the Son of God, the Lord of glory, personally, and in human nature.让他们得到安慰，说的荣耀，这后者内务应大于关于前者，在什么会超越所有的辉煌的第一家，在场的弥赛亚，上帝的儿子，上帝的荣耀，亲自，并在人的本性。 Nothing but the presence of the Son of God, in human form and nature, could fulfil this.只是在场的上帝的儿子，在人类的形式和性质，能够履行这一点。
Jesus is the Christ, is He that should come, and we are to look for no other.耶稣是基督，是他应该来，我们正在寻求没有其他。 This prophecy alone is enough to silence the Jews, and condemn their obstinate rejection of Him, concerning whom all their prophets spake.这个预言，单是不够的沉默犹太人，并谴责他们的顽固拒绝他，谁所有有关他们的先知spake 。 If God be with us, peace is with us.如果上帝与我们在一起，和平是我们的。 But the Jews under the latter temple had much trouble; but this promise is fulfilled in that spiritual peace which Jesus Christ has by his blood purchased for all believers.但犹太人下，后者的庙宇有很大的麻烦，但这个承诺是履行在这方面的精神和平耶稣基督已经由他的血液中购买的所有信徒。 All changes shall make way for Christ to be desiredand valued by all nations.所有的变化，应作出的方式为基督要desiredand的重视，所有国家。 And the Jews shall have their eyes opened to behold how precious He is, whom they have hitherto rejected.和犹太人应享有其眼睛开看哪如何珍贵，他是，他们至今拒绝。
10-19 Many spoiled this good work, by going about it with unholy hearts and hands, and were likely to gain no advantage by it. 10月19日，许多惯坏了这良好的工作，去约，它与非神圣的心和手，并有可能获得任何优势。 The sum of these two rules of the law is, that sin is more easily learned from others than holiness.的总和，这两个法律规则是，单是更容易了解，从别人的多，成圣。 The impurity of their hearts and lives shall make the work of their hands, and all their offerings, unclean before God.杂质他们的心和生命安全，应使工作的手中，和所有他们的产品，不洁的上帝面前。 The case is the same with us.此案是相同的，与我们。 When employed in any good work, we should watch over ourselves, lest we render it unclean by our corruptions.当受聘于任何良好的工作，我们应该注意自己，否则我们要使其不洁我们的腐败。 When we begin to make conscience of duty to God, we may expect his blessing; and whoso is wise will understand the loving-kindness of the Lord.当我们开始作的良知，责任，向上帝，我们可以预期他的祝福;凡是明智的明白爱-爱心的上帝。 God will curse the blessings of the wicked, and make bitter the prosperity of the careless; but he will sweeten the cup of affliction to those who diligently serve him.上帝会诅咒的祝福恶人，并作出痛苦的繁荣不小心，但他将sweeten杯痛苦的那些谁认真，服务他。
20-23 The Lord will preserve Zerubbabel and the people of Judah, amidst their enemies. 20-23日，主会保存所罗巴伯和人民的犹大，由于他们的敌人。 Here is also foretold the establishment and continuance of the kingdom of Christ; by union with whom his people are sealed with the Holy Ghost, sealed with his image, thus distinguished from all others.这里亦是预言的建立和延续王国的基督;由联盟与谁他的人民是密封与圣灵，密封，与他的形象，从而有别于其他所有。 Here also is foretold the changes, even to that time when the kingdom of Christ shall overthrow and occupy the place of all the empires which opposed his cause.在这里，也是预言的变化，甚至说的时候，英国基督教会推翻占领的地方，所有帝国反对他的事业。 The promise has special reference to Christ, who descended from Zerubbabel in a direct line, and is the sole Builder of the gospel temple.承诺已特别提到基督，谁的后裔所罗巴伯在直接路线，是唯一的建设者福音庙。 Our Lord Jesus is the Signet on God's right hand, for all power is given to him, and derived from him.我们的主耶稣基督是signet对上帝的右手，一切权力是交给他，和来自他。 By him, and in him, all the promises of God are yea and amen.由他和在他身上，所有的承诺是上帝的雅及Amen 。 Whatever changes take place on earth, all will promote the comfort, honour, and happiness of his servants.什么变化发生在地球上，都将促进舒适，名誉，和幸福，他的仆人。
Name and personal life名称和个人生活
Aggeus, the tenth among the minor prophets of the Old Testament, is called in the Hebrew text, Hággáy, and in the Septuagint Haggaios, whence the Latin form Aggeus. aggeus ，第十届之间的未成年人的先知旧约，是所谓在希伯来文的文字， hággáy ，并在septuagint haggaios ， whence拉丁美洲的形式aggeus 。 The exact meaning of his name is uncertain.的确切含义，他的名字是不确定的。 Many scholars consider it as an adjective signifying "the festive one" (born on feast-day), while others take it to be an abbreviated form of the noun Hággíyyah, "my feast is Yahweh", a Jewish proper name found in 1 Paralipomenon 6:15 (Vulgate: 1 Chronicles 6:30).许多学者认为这是作为一个形容词，标志着“节日之一， ” （出生于盛宴-天） ，而另采取这是一个缩写形式的名词hággíyyah ， “我的盛宴，是雅巍” ，一个犹太适当的名称，发现在一paralipomenon 6时15分（武加大： 1方志6时30分） 。 Great uncertainty prevails also concerning the prophet's personal life.很大的不确定性普遍存在的，也有关先知的个人生活。 The book which bears his name is very short, and contains no detailed information about its author.这本书带有他的名字很短，和不包含的详细资料，其作者。 The few passages which speak of him refer simply to the occasion on which he had to deliver a divine message in Jerusalem, during the second year of the reign of the Persian King, Darius I (520 BC) And all that Jewish tradition tells of Aggeus does not seem to have much, if any, historical basis.少数通道发言，他只提及之际，对他提供的神的讯息，在耶路撒冷，在第二年的统治的波斯国王大流士一世（公元前520 ）和所有的犹太传统告诉的aggeus似乎没有很多，如有的话，历史的基础上。 It states that he was born in Chaldea during the Babylonian Captivity, was a young man when he came to Jerusalem with the returning exiles, and was buried in the Holy City among the priests.该国表示，他出生于新巴比伦王国，在巴比伦的圈养，是一个年轻的男子，当他来到耶路撒冷与流亡者回国，被安葬在圣城之间的神父。 It also represents him as an angel in human form, as one of the men who were with Daniel when he saw the vision related in Daniel 10:7, as a member of the so-called Great Synagogue, as surviving until the entry of Alexander the Great into Jerusalem (331 BC), and even until the time of Our Saviour.它也代表了他作为一个天使，在人类形式，作为其中一名男子谁分别与Daniel当他看到的视野相关的丹尼尔在10时07分，作为一个成员，那些所谓的伟大的犹太教堂，作为尚存，直到进入亚历山大大到耶路撒冷（ 331 BC ）的，甚至直到的时候，我们的救主。 Obviously, these and similar traditions deserve but little credence.显然，这些话和类似的传统值得，但很少轻信。
Historical circumstances的历史条件下，
Upon the return from Babylon (536 BC) the Jews, full of religious zeal, promptly set up an altar to the God of Israel, and reorganized His sacrificial worship.后返回从巴比伦（ 536 BC ）的犹太人，充满了宗教热情，及时成立了一个祭坛，向以色列的上帝，和重组，他崇拜的牺牲品。 They next celebrated the feast of Tabernacles, and some time later laid the foundation of the "Second" Temple, called also the Temple of Zorobabel.他们在明年庆祝住棚节，和一段时间后，奠定了基础“第二个”庙，也是所谓的庙zorobabel 。 Presently the Samaritans -- that is, the mixed races which dwelt in Samaria -- prevented them, by an appeal to the Persian authorities, from proceeding further with the rebuilding of the Temple.目前撒玛利亚-那就是，混合比赛，其中详述在撒马利亚-阻止他们，上诉到波斯当局，从程序进一步与重建庙宇。 In fact, the work was interrupted for sixteen years, during which various circumstances, such as the Persian invasion of Egypt in 527 BC, a succession of bad seasons entailing the failure of the harvest and the vintage, the indulgence in luxury and self-seeking by the wealthier classes of Jerusalem, caused the Jews to neglect altogether the restoration of the House of the Lord.事实上，在工作中断十六年，其间的各种情况，如入侵的波斯，埃及在公元前527 ，继承坏的季节，导致失败的收获和美酒，放纵在豪华和自我追求由富裕阶层的耶路撒冷，犹太人所造成的忽视，共有恢复众议院主。 Toward the end of this period the political struggles through which Persia passed would have made it impossible for its rulers to interfere with the work of reconstruction in Jerusalem, even had they wished to do so, and this was distinctly realized by the Prophet Aggeus.对这一时期结束时的政治斗争通过波斯，通过将已不可能，其统治者的干预与重建工作在耶路撒冷，甚至他们希望这样做，这是明显的实现先知aggeus 。 At length, in the second year of the reign of Darius the son of Hystaspes (520 BC), Aggeus came forward in the name of the Lord to rebuke the apathy of the Jews, and convince them that the time had come to complete their national sanctuary, that outward symbol of the Divine presence among them.在长度，在第二年的统治大流士的儿子，他斯伯（ 520 BC ）的， aggeus出面，在名称上主责备的冷漠的犹太人，并说服他们认为时机已经到来，完成其国家庇护所，即离港的象征，神圣的存在，它们之间。
The prophecies预言
The book of Aggeus is made up of four prophetical utterances, each one headed by the date on which it was delivered.这本书的aggeus是成立的4 prophetical话语，每一个为首的日期，它是交付。
The first (1:1,2) is ascribed to the first day of the sixth month (August) of the second year of Darius' reign.第一（ 1:1,2 ）是归因于第一天的第6个月（八月）的第二个年头大流士统治。 It urges the Jews to resume the work of rearing the Temple, and not to be turned aside from this duty by the enjoyment of their luxurious homes.它敦促犹太人恢复工作的饲养庙，而不是上缴除了这个责任由享受其豪华的家园。 It also represents a recent drought as a divine punishment for their past neglect.它也代表了最近的干旱作为一个神的惩罚，他们在过去的疏忽。 This first utterance is followed by a brief account (1:12-14) of its effect upon the hearers; three weeks later work was started on the Temple.这首先是话语随后简要介绍（ 1:12-14 ） ，其效果后， hearers ;三个星期后的工作是开始对庙。
In his second utterance (2:1-9), dated the twentieth day of the same month, the prophet foretells that the new House, which then appears so poor in comparison with the former Temple of Solomon, will one day be incomparably more glorious.在他的第二个话语（ 2:1-9 ） ，日期为20天的同一个月内，先知预示着这新房子，然后出现，使穷人的比较与前庙所罗门，将有一天会更加辉煌无比。
The third utterance (2:11-20), referred to the twenty-fourth of the ninth month (Nov.-Dec.), declares that as long as God's House is not rebuilt, the life of the Jews will be tainted and blasted, but that the divine blessing will reward their renewed zeal.第三话语（ 2:11-20 ） ，转介到20四分之一的第九个月（ 11月-12月） ，宣称只要真主的屋子里，是不是重建，生活的犹太人将污点和炮轰，但神的祝福将奖励他们重新热情。
The last utterance (2:20-23), ascribed to the same day as the preceding, tells of the divine favour which, in the approaching overthrow of the heathen nations, will be bestowed on Zorobabel, the scion and representative of the royal house of David.最后话语（ 2:20-23 ） ，归因于同一天前，讲述了神，赞成的，在即将到来的推翻该heathen联合国，将赐予的对zorobabel ，接穗和代表皇家内务大卫。
The simple reading of these oracles makes one feel that although they are shaped into parallel clauses such as are usual in Hebrew poetry, their literary style is rugged and unadorned, extremely direct, and, therefore, most natural on the part of a prophet intent on convincing his hearers of their duty to rebuild the House of the Lord.很简单，读这些签，使一认为，虽然他们是形成平行的条文，例如是一般的希伯来文诗歌，他们的文学风格是崎岖不平， unadorned ，非常直接，因此，最自然的对部分先知的意图就有说服力的，他hearers的，他们有责任重建众议院主。
Besides this harmony of the style with the general tone of the book of Aggeus, strong internal data occur to confirm the traditional date and authorship of that sacred writing.此外，这和谐的作风，与一般的语调书aggeus ，强有力的内部数据发生，以确认传统的日期和作者的这种神圣的书面答复。 In particular, each portion of the work is supplied with such precise dates and ascribed so expressly to Aggeus, that each utterance bears the distinct mark of having been written soon after it was delivered.特别是，每个部分的工作是提供这样的确切日期和归因，使明文aggeus ，每个话语熊显着的标志，已书面后不久，这是交付。 It should also be borne in mind that although the prophecies of Aggeus were directly meant to secure the immediate rearing of the Lord's House, they are not without a much higher import.它也应紧记，虽然预言aggeus直接的意思，以确保即时的饲养主的房子，他们不是没有一个高得多的进口。 The three passages which are usually brought forth as truly Messianic, are 2:7-8, 2:10, and 2:21-24.三个通道，这通常是提出了作为真正的救世主，是2:7-8 ， 2时10分， 2:21-24 。 It is true that the meaning of the first two passages in the original Hebrew differs somewhat from the present rendering of the Vulgate, but all three contain a reference to Messianic times.这是事实的意义，首两个通道，在原来的希伯来语有点不同，从目前的绘制的武加大，但所有这三个包含一个参考弥赛亚的时代。 The primitive text of the book of Aggeus has been particularly well preserved.原始文本书aggeus已尤其是保存完好的。 The few variations which occur in the manuscripts are due to errors in transcribing, and do not affect materially the sense of the prophecy.数的变化发生在该手稿是由于错误的转录，并且不影响重大的责任感预言。
Besides the short prophetical work which bears his name, Aggeus has also been credited, but wrongly, with the authorship of Psalms 111 and 145.除了短期prophetical工作，事关他的名字， aggeus也被记入，但错误的，与作者的诗篇111和145 。 (See PSALMS.) （见诗篇） 。
Publication information Written by FE Gigot.出版信息的书面铁gigot 。 Transcribed by John G. Orr.转录由约翰g.奥尔。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3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; KNABENBAUER (1886); PEROWNE (1886); TROCHON (1883); ORELLI (1888; tr. 1803); NOWACK (1897); SMITH (1901), Introductions to the Old Testament: VIGOUROUX RAULT; TROCHON-LESETRE; KEIL; BLEEK-WELLHAUSEN; KAULEN; CORNELY; DRIVER; GIGOT.评论; knabenbauer （ 1886年） ;扫（ 1886年） ;特罗雄（ 1883 ） ;我认为奥利尼（ 1888年;的TR 。 1803 ） ; nowack （ 1897 ） ;史密斯（ 1901 ） ，介绍旧约： vigouroux rault ;特罗雄- lesetre ;的Keil ; bleek -浩;考伦; cornely ;驱动器; gigot 。
ARTICLE HEADINGS:文章标题：
The Four Discourses.四论述。
Haggai's Style.哈的作风。
"Variæ Lectiones." “ variæ lectiones ” 。
The Historical Background.历史背景。
Rebuilding of the Temple.重建庙宇。
One of the so-called minor prophetical books of the Old Testament.之一，即所谓小prophetical书籍的旧约。 It contains four addresses.它包含四个地址。 The first (i. 2-11), dated the first day of the sixth month of the second year of Darius Hystaspes (520 BC), described as directed against, or to, Zerubbabel the governor and Joshua the high priest (i. 1), is designed to arouse the people from their indifference to the rebuilding of the Temple, an indifference in glaring contrast to the care taken to secure comfortable and well-appointed private dwellings (i. 4); drought and dearth are announced as a penalty (i. 5-6, 10-11).第一（一， 2月11日） ，月的第一天， 6个月的第二个年头大流士斯伯（ 520 BC ）的，形容为是针对，或以，所罗巴伯总督和约书亚高神父（一1 ） ，旨在调动人民群众从他们的冷漠到重建庙宇，一冷漠，在明显的对比，以照顾而采取的安全和舒适，以及委任的私人住宅（一4 ） ;干旱和缺乏是宣布，作为惩罚（一， 5月6日， 10月11日） 。 Their failure to rebuild the Temple is the cause of their disappointment (i. 9).他们的失败，重建庙宇的原因是他们的失望（一9 ） 。 This brief discourse has the desired effect (i. 12).这简短的话语已达到预期效果（一12 ） 。 Haggai announces that Yhwh is with them.哈宣布yhwh是与他们。 In the twenty-fourth day of the sixth month (520) work on the Temple begins.在二十一世纪的第四天， 6个月（ 520 ）的工作，对庙开始。
The Four Discourses.四论述。
The second address is dated the twenty-first day of the seventh month, and strikes the note of encouragement.第二个地址的日期是二十一世纪的第一天，第7个月，和罢工的说明，鼓励。 It seems that many had again become despondent; the prophet assures these that God's spirit, in accordance with the covenant made at the time of the exodus from Egypt, is with them.似乎很多已再次成为灰心;先知保证这些上帝的精神，按照该公约在时间的流失，从埃及，是与他们。 Yet a little while, and Yhwh's power will become manifest.然而，一会儿， yhwh的权力，将成为体现。 All the nations will bring tribute to make this house glorious.所有国家将带来的敬意，使这家的光荣。 What the nations now call their own is in fact Yhwh's.什么国家现在请他们自己其实是在yhwh的。 Thus the glory of the later house will be greater than that of the earlier, which so many despair of equaling.因此，荣耀，后来众议院将有更大的比对先前的，因为这样可以使许多绝望的平。 Peace will reign in the Second Temple (ii. 1-9).和平时期将在第二圣殿（ ii. 1月9日） 。
The third discourse is dated the twenty-fourth day of the ninth month of Darius.第三话语的日期是二十一世纪的第四天第九届一个月的大流士。 It is prefaced by questions addressed to the priests concerning certain applications of the law of Levitical purity.这是序的问题，给祭司有关的某些应用法律的利纯洁性。 The answers of the priests to his questions furnish the text for his exposition of the people's sin in not erecting the Temple.答案的祭司他的问题提交的案文为他的论断，人民群众的单仲偕在没有架设庙。 These shortcomings are the reason for the dearth.这些缺点的原因缺乏。 Their removal, therefore, will bring Yhwh's blessing (ii. 10-19).他们的搬迁，因此，会带来yhwh的祝福（ ii. 10月19日） 。
On the same day (the twenty-fourth of the ninth month) Haggai addresses another (the fourth) discourse to Zerubbabel, announcing Yhwh's determination to bring to pass great political upheavals, resulting in the dethroning of kings and the defeating of their armies.就在同一天（ 20 -第四的第九个月）哈地址，另一个（四）话语，以所罗巴伯，宣布yhwh的决心，使通过很大的政治动乱，结果在两度国王和战胜他们的军队。 In consequence of these wonderful reversals of the prevailing political conditions, Zerubbabel will become the "signet" as the one chosen of Yhwh; that is, Zerubbabel will be crowned as the independent (Messianic) king of independent Judea (ii. 20-23).在后果，这些精彩的逆转当时的政治条件下，所罗巴伯将成为“ signet ”作为一个选择的yhwh ，即是所罗巴伯将加冕为独立（弥赛亚）国王独立朱迪亚（ ii. 20-23 ） 。
Haggai's Style.哈的作风。
Contrasted with the flow and fervor of the utterances of other prophets, Haggai's style certainly justifies the rabbinical observation that he marks the period of decline in prophecy (Yoma 9b).对比与流动和热情的话语其他先知，哈的作风，当然有理由犹太教的观察，他马克时期的下降，预言（ yoma 9B条） 。 He scarcely ever rises above the level of good prose.他几乎都上升，市级以上的好散文。 The critics have found in this a confirmation of the assumption that Haggai wrote and spoke only after having reached a very ripe old age.评论家们也发现，在这确认的假设是哈写并发表讲话后，才达到了一个非常成熟的晚年。 Certain turns of phraseology are characteristically affected by him: (i. 5, 7; ii. 15, 18a, b); = "and now," introducing an appeal (i. 5; ii. 4, 15).某些原来的措辞是典型的受他： （一，五，七;二， 15 ， 18A条， b ）款; = “现在， ”引进一个上诉（一，五;二，四， 15岁） 。 Repetitions of words are frequent: (i. 7, 8); [ (ii. 4a, b, c, 6, 7, 8a, b, 14, 17, 23a, b, c); (ii. 22, twice); (ii. 4, thrice).重复的话是频繁： （一， 7 ， 8 ） ; [ （ ii.的第4 A ，乙，丙， 6 ， 7 ， 8 ，乙， 14 ， 17 ， 23A条，乙，丙） ; （ ii. 22日，两次） ; （ ii. 4 ，三次） 。 Haggai loves to recall in one final word the preceding idea: i.哈爱记得在最后一个字前面的想法：一。 2b, 12b; ii. 2B卫星， 12 B条;二。 5b (), 19b ( ).第5 B （ ） ， 19B条（段） 。
"Variæ Lectiones." “ variæ lectiones ” 。
The text is in good condition, and the versions do not exhibit important variants.案文是在良好的条件，以及版本不展品重要的变种。 The Septuagint has additions in ii.该septuagint已增补在二。 10-15, and several omissions, one (ii. 5) very extensive. 10月15日，和几个遗漏，一（ ii. 5 ）非常广泛。 "Be-mal'akut" (i. 13) is represented by έν ἀγγέλοις = "be-mal'ake." “ - mal'akut ” （一13 ）是代表έν ἀγγέλοις = “ - mal'ake ” 。 The Peshiṭta presents the reading "ḥereb" (sword) for "ḥoreb" (drought) in i.该peshiṭta介绍读“ ḥereb ” （剑） “ ḥoreb ” （抗旱）在一。 11, and the "hif'il" instead of the "ḳal" in "u-ba'u"-(ii. 7; comp. L. Reinke, "Der Prophet Haggai," pp. 23 et seq., Münster, 1868, on the text of Haggai). 11 ，和“ hif'il ” ，而不是“ ḳal ”在“ U型ba'u ” -（ i i.七;可比。 r einke的影响， “明镜先知哈” ，页2 3条及以下各条，明斯特， 1868年，对文哈） 。 Of emendations proposed by modern scholars, the following may be noted: In ch.对emendations所提出的现代学者，以下可能注意到：在CH 。 i.我。 2 the first should be read ("now"), or, still better, corrected into ("as yet"); the versions omit i. 2第一，应改为（ “现在” ） ，或者是，仍然更好，更正到（ “尚未” ） ;版本省略一 10. 10 。 is probably a dittogram of the preceding .可能是dittogram的前面。 For ("their God") in i. （ “他们的上帝” ）在一。 12, the Septuagint, the Peshiṭta, and the Vulgate present ("unto them"), which is preferable. 12 ， septuagint ， peshiṭta ，和武加大本（ “所不欲，他们” ） ，这是可取的。 Ch.的CH 。 i.我。 13 is held to be suspicious as a later gloss (Böhme, in Stade's "Zeitschrift," vii. 215; Nowack, "Die Kleinen Propheten," in "Handkommentar zum Alten Testament," p. 305, Göttingen, 1897). 13日举行，以可疑作为一个后来光泽（ böhme ，在比赛的“ zeitschrift ， ”七。 215 ; nowack ， “模具kleinen propheten ” ，在“ handkommentar zum alten证明， ” 305页，哥廷根， 1897 ） 。 Ch.的CH 。 ii.二。 5a is grammatically of difficult construction; the Revised Version inserts "remember"; the Septuagint omits it. 5 ，是文法的艰苦建设;修订版本，插入“记住” ; septuagint忽略了它。 It is in all likelihood an interpolation (see Nowack, lcp 306).这是在所有的可能性一插值（见nowack ， LCP的306 ） 。 (ii. 6) is doubtful; the Septuagint reads instead of . （ ii. 6 ） ，令人怀疑; septuagint内容不是。 Wellhausen's observation ("Die Kleinen Propheten," ad loc.), that the verse combines two originally distinct readings, one as the Septuagint has it and the other that of the Masoretic text, with omitted, is probably based on fact.浩的观察（ “死kleinen propheten ， ”广告同上。 ） ，诗歌相结合的两个原本不同的读，一为septuagint它和其他认为该masoretic文本，省略，可能是基于事实。 In verse 8 has been taken to refer to the Messiah (comp. the name "Mohammed"); but the allusion is distinctly to the "precious possessions" of the nations; perhaps it should be vocalized "ḥamudot."在韵文8已采取指弥赛亚（ comp.命名为“穆罕默德” ） ;但是明显的典故，以“珍贵的遗物”的国家，也许应该vocalized “ ḥamudot ” 。 For ii.为二。 9 the Septuagint has a much more complete text, probably originally included (see Wellhausen, lc, ad loc.). 9 septuagint有一个更为完整的文字，可能原本包括（见浩，立法会，广告同上。 ） 。 The Septuagint addition to ii.该septuagint除了二。 14 is partly taken from Amos v. 10, and the whole looks like a gloss. 14 ，部分是采取由阿莫斯五，十，整个看起来像光泽。 In ii.在第二组。 16 something seems to have dropped out of the text (see Nowack, lcp 309). 16一些似乎已跌出的案文（见nowack ， LCP的309 ） 。 (ii. 17) is clearly corrupt; is the better reading proposed (Nowack, lc). （ ii. 17 ） ，显然是腐败;是更好的阅读建议（ nowack ，立法会） 。 In ii.在第二组。 18, from to must be considered as an explanatory gloss by a later reader. 18 ，从到必须被视为一种解释性光泽由后来的读者。 At the end of verse 22 some verb seems to be required.在去年底韵文22一些动词，似乎需要。 Wellhausen supplies "shall fall."威尔浩生用品“应属于” 。 Instead of , in reference to the horses' undoing, Grätz ("Emendationes," ad loc.) proposes ("tremble").不是，在参考马匹的'打倒， grätz （ “ emendationes ， ”广告同上。 ）建议（ “颤抖” ） 。
The authenticity of ii.的真实性，二。 20-23 has been impugned by Böhme (Stade's "Zeitschrift," vii. 215 et seq.) on the ground that (a) differences of expression indicate a different authorship, and that (b) their contents merely repeat Haggai's former assurances; yet this conclusion is not warranted. 20日至23日已被非难的，由böhme （比赛的“ zeitschrift ， ”七。 215等及以下各段） ，所持理由是（一）在表达上的差别表明，不同的作者，以及（ b ）它们的内容，只是重复哈的前保证;仍未这个结论是没有必要。 The concluding discourse is marked in the text as addressed to Zerubbabel alone.最后话语是显着的案文给所罗巴伯单。 This accounts for the repetitions, if there be any; the differences in style are not so striking as to be incompatible with Haggai's authorship.此帐户为重复，如果有任何;分歧，在作风不那么突出，以不符合哈该书的作者。
The Historical Background.历史背景。
It is clear that in 520 BC, according to Haggai's explicit statement, the reerection of the Temple had not begun.很显然，在520年，根据哈的明确声明， reerection的庙宇尚未开始。 This is contrary to the common opinion that the work of rebuilding the Temple had been undertaken immediately after the return under Cyrus.这是有违共同认为，重建工作的庙宇已承诺后，立即返回下，赛勒斯。 Ezra iii.以斯拉三。 (and iv. 1-5) names the second year after the return as the date when the machinations of the Samaritans brought the enterprise to a standstill. （四1-5 ）的名字，第二年后，返回的日期时，阴谋诡计的撒玛利亚会带来企业处于停顿状态。 For this reason Haggai has been held to plead merely for the "resumption," not for the "undertaking," of the (interrupted) building operations.基于这个原因，哈已举行的答辩，只是为“恢复” ，不为“承诺， ” （中断）建设行动。 Still, neither in Haggai nor in Zechariah is there any indication to justify this modification.尽管如此，无论是在哈在撒迦利亚书，也不是有任何迹象证明这一修改。 Haggai is silent concerning the previous laying of a corner-stone.哈是沉默的关于前奠定了一个基石。 Far from laying the blame to foreign interference, he is emphatic in denouncing, as the sole cause of the deplorable state of affairs, the indifference and despondency of the Jews.到目前为止，从奠定了责任推到外国势力的干涉，他强调，在谴责，作为唯一的事业，可悲的国政，冷漠和绝望的犹太人。 In ii.在第二组。 18 the laying of the corner-stone is described, either by himself or by a glossarist (see above), as taking place in his own time (Winckler, in Schrader, "KAT" 3d ed., p. 293, does not take this view, urging against it Haggai ii. 3, "how do ye see it now"). 18铺设的基石，是形容，无论是由自己或由一个glossarist （见上文） ，作为考虑的地方，在他自己的时间（ winckler ，在施拉德， “吉”的三维版，第293页，不采取这种看法，敦促反对哈二。 3 ， “如何做叶见，现在” ） 。 Probably on the return of the exiles only an altar was set up.大概就返回流亡者只有一神龛，是成立。 Ezra iii.以斯拉三。 and iv., written much later, ascribe the later occurrences to an earlier date.及四。书面晚得多，归于后来出现的情况，以较早的日期。 WH Koster ("Het Herstel," 1894, German ed. 1895) argues, partly on these grounds, that no exiles returned under Cyrus, and that the Temple was built by Jews who had been left at Jerusalem (see against him Wellhausen, "Die Rückkehr der Juden," 1895, and Eduard Meyer, "Die Entstehung des Judentums," 1896).褔利koster （ “ het herstel ， ” 1894年，德国海关。 1895 ）辩称，这部分是基于这些理由，没有流亡返回下，赛勒斯，并庙兴建犹太人谁一直留在耶路撒冷（见对他浩， “模具rückkehr明镜juden ， “ 1895年，爱德华迈耶， ”模具entstehung万judentums ， “ 1896 ） 。 This extreme view is inadmissible.这个极端的看法是，不予受理。 But Haggai makes it evident that the Temple was erected only in his time (during Darius Hystaspes' reign, not that of Cyrus), and that its erection was largely due to his and Zechariah's efforts.但哈使得可见庙竖立，只有在他的时间（在大流士斯伯'统治，而不是对赛勒斯） ，其勃起，主要是由于他和撒迦利亚书的努力。
Rebuilding of the Temple.重建庙宇。
Haggai's description reveals the difficulties with which the small community had to contend; drought and dearth (i. 9 et seq., ii. 15) were among them; and the population must have been small.哈的描述，揭示了困难，其中的小社区，不得不争鸣;干旱和缺乏（一，九等法律，二15 ） ，其中;和人口，必须是被小。 Under these disheartening circumstances, what encouraged the prophet to urge his people to the enterprise?根据这些令人沮丧的情况下，有什么鼓励的先知，他促请人民给企业呢？ The conditions of the Persian empire furnish a clue to the answer (comp. Isa.lx.); in the impending disruption of the Persian power he sees Yhwh's purpose to reestablish Judea's independence under the (Messianic) king Zerubbabel.条件波斯帝国提供了线索答案（ comp. isa.lx. ） ;在即将中断的波斯的权力，他认为yhwh的宗旨，以重建朱迪亚的独立性下（弥赛亚）国王所罗巴伯。
In the large Behistun inscription, Darius has left the record of these disturbances, caused by the assassination of pseudo-Smerdis in 521.在大贝希斯敦碑文，大流士留下的纪录，这些干扰，所造成的暗杀伪smerdis在521 。 While Darius was busy fighting the Babylonian usurper Nidintubal, Persia, Susiana, Media, Assyria, Armenia, and other provinces, under various leaders, rose in rebellion against him.而大流士忙于战斗巴比伦篡权nidintubal ，波斯， susiana ，媒体，亚述，亚美尼亚，和其他省份，根据不同的领导人，玫瑰在反抗他。 These campaigns kept Darius engaged during 520-519, the period of Haggai's first appeals (see Ed. Meyer, "Die Entstehung des Judentums").这些运动不断大流士从事期间， 520-519 ，期间哈的第一次上诉（见教育署。迈耶， “模具entstehung万judentums ” ） 。 Nevertheless, Nowack contends that the predictions in Haggai concerning the great upheavals which, while troubling and overturning all other nations, will result in establishing permanent peace in Jerusalem (ii. 9), are of the nature of eschatological apocalyptic speculations.不过， nowack争辩说，预测在关于哈大动荡，而令人不安的和推翻所有其他国家，将会导致在建立永久和平在耶路撒冷（ ii. 9 ） ，是性质eschatological世界末日的揣测。 Haggai, according to him, was the first to formulate the notion of an ultimate opposition between God's rule and that of the heathen nations.哈，据他讲，是最早制订的概念，最终的对立，上帝的规则和该heathen联合国。 The rôle clearly assigned to Zerubbabel in the prediction of Haggai does not seem to be compatible with this assumption.该rôle清楚地分配给所罗巴伯在预测中哈似乎并不兼容这个假设。 He is too definite and too real a historical personage in the horizon of Haggai to admit of this construction.他是太明确，太真实的历史人物，在地平线上哈承认这个建筑。 The "ideal" Messiah is always central in apocalyptic visions. “理想”弥赛亚始终是中央在世界末日的愿景。
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：
WA Böhme, in Stade's Zeitschrift, vii.华böhme ，在比赛的zeitschrift ，第七章。 215 et seq.; Dillmann, Jesaja, Leipsic, 1898; Duhm, Die Theologie der Propheten, Bonn, 1875; Hitzig, Die Kleinen Propheten, Leipsic, 1881; Eugene Hühn, Die Messianischen Weissagungen, Freiburg-im-Breisgau, 1899; A. Köhler, Die Weissagungen Haggai's, Erlangen, 1860; Koster, Het Herstel van Israel in het Perzische Tijdvak, Leyden, 1894; Ed. 215条及以下各条。 ; dillmann ，叶塞亚， leipsic ， 1898年; duhm ，模具theologie明镜propheten ，波恩， 1875年;希齐格，模具kleinen propheten ， leipsic ， 1881年;尤金hühn ，模具messianischen weissagungen ，弗赖堡-即时通讯-布赖斯高， 1899年; 。科勒，模具weissagungen哈的，埃尔兰根， 1860年; koster ， het herstel范以色列在het perzische tijdvak ，莱登， 1894年;海关。 Meyer, Die Entstehung des Judentums, Halle, 1895; Nowack, Kleine Propheten, Göttingen, 1897; W. Pressel, Kommentar zu den Schriften der Propheten Haggai, etc., Gotha, 1870; TT Perowne, Haggai and Zechariah, Cambridge, 1888; Reinke, Der Prophet Haggai, Münster, 1868; Sellin, Serubbabel, Leipsic, 1898; George Adam Smith, The Book of the Twelve Prophets, New York, 1901; Wellhausen, Skizzen und Vorarbeiten, 2d ed., vol.迈耶，模具entstehung万judentums ，哈勒， 1895年; nowack ， kleine propheten ，哥廷根大学， 1897年;瓦特普雷塞尔， kommentar祖书斋schriften明镜propheten哈等，哥达， 1870年;特扫，哈和撒迦利亚书，剑桥， 1888年; reinke ，明镜先知哈，明斯特， 1868年; sellin ， serubbabel ， leipsic ， 1898年;乔治亚当斯密，这本书的12先知，纽约， 1901年;浩， skizzen und vorarbeiten ，二维，教育署，第一卷。 v., Berlin, 1893.EGH五，柏林， 1893.egh
Judean prophet of the early post-exilic period; contemporary with Zechariah (Ezra v. 1; III Ezra [I Esd.] vi. 1, vii. 3).(Hilprecht, in "Pal. Explor. Fund Quarterly," Jan., 1898, p. 55).犹太先知战后初期exilic期;当代与撒迦利亚书（以斯拉五一;三，以斯拉[我公共服务电子化计划。 ]六，一，七。 3 ） 。 （希尔普雷希特，在“帕尔。 explor 。基金按季， ”一月， 1898 ，第55页） 。 = "Aggeus" in I Esd.; "Aggæus, "Ἀγγαιος = "festal" (born on feast-day) or "feast of Yah" (Olshausen, "Grammatik," § 277b); Wellhausen, in Bleek, "Einleitung," 4th ed., p. = “ aggeus ”在I公共服务电子化计划。 ; “ aggæus ， ” ἀγγαιος = “节日” （出生于盛宴-天）或“七七yah ” （ olshausen ， “ grammatik ， ” § 277b ） ;浩，在bleek ， “ einleitung ， “第四教育署。页 434, takes "Haggai" to be equivalent to "Ḥagariah" (= "God girdeth"). 434 ，以“哈”等于“ ḥagariah ” （ = “上帝girdeth ” ） 。 The name is found on Semitic inscriptions-Phenician, Palmyrene, Aramaic, Hebrew; comp.名称是发现对犹太人的题字- phenician ， palmyrene ，阿拉姆语，希伯来语;可比。 "CIS" lxviii. “独联体” lxviii 。 1 and Lidzbarski, "Handbuch der Nordsemitischen Epigraphik," p. 1和lidzbarski ， “ handbuch明镜nordsemitischen epigraphik ， ”体育 270, Weimar, 1898; it occurs as "Ḥagga" on a tablet from Nippur 270 ，魏玛， 1898年;出现的“ ḥagga ”在Tablet从尼普尔
Very little is known of Haggai's life.很少是已知的哈的生命。 Ewald ("Propheten des Alten Bundes," p. 178, Göttingen, 1868) concludes from Hag.埃瓦尔德（ “ propheten万alten bundes ， ” 178页，哥廷根， 1868 ）的结论，从hag 。 ii.二。 3 that he had seen the first Temple, in which case he would have been a very old man at the time of Darius Hystaspes, in the second year of whose reign (520 BC) Haggai appears as a prophetic preacher to stir the people to the work of rebuilding the Temple (Hag. i. 1 et seq.).三，他看到的第一个庙，在这种情况下，他将是一个非常岁男子的时候，大流士斯伯，在第二年，其统治（ 520 BC ）的哈看来作为一个先知的布道者，挑起人民群众向工作重建庙（ hag.一， 1条及以下各条） 。 It is not certain that Haggai was ever in Babylonia.这是不肯定的是，哈是以往任何时候都在巴比伦。 He may have lived continuously at Jerusalem (comp. Lam. ii. 9).他可能有生活不断在耶路撒冷（ comp.林二。 9 ） 。 At all events, to judge by the extent of his book, his public ministry was brief.在所有的活动，来判断的程度，他的著作，他的公共事务部是简短。 That Zechariah was the leading prophet of those times (Zech. vii. 1-4) lends plausibility to the assumption that Haggai was nearing death when he made his appeal to the people.撒迦利亚书认为，被领导者的先知时代（ zech.七。 1-4 ）借给可信，以假设哈已接近死亡时，他作出了他的上诉，以人民的。 According to tradition he was born in Chaldea during the Captivity, and was among those that returned under Zerubbabel.根据传统，他出生于新巴比伦王国，在圈养的，是那些返回下，所罗巴伯。 It has even been claimed that he was an angel of Yhwh, sent temporarily to earth to move the indifferent congregation (see Hag. i. 13).它甚至有人声称，他是一个天使yhwh ，发出暂时地球动议漠不关心，聚集（见hag一13 ） 。 He was remembered as a singer of psalms, and as the first to use the term "Hallelujah."他记得，作为一个歌手的诗篇，并为首次使用“哈利” 。 In fact, his name is mentioned in the Septuagint superscriptions to Psalms cxii., cxlv.-cxlix., though not in all manuscripts alike (Köhler, "Die Weissagungen Haggais," p. 32; Wright, "Zechariah and His Prophecies," xix. et seq.; B. Jacob, in Stade's "Zeitschrift," xvi. 290; Cheyne and Black, "Encyc. Bibl." ii. 1935, note 2, in reference to Epiphanius, "Vitæ Prophetarum").事实上，在他的名字是提到，在septuagint superscriptions ，以诗篇cxii ， cxlv. - cxlix ，虽然不是在所有的手稿都（科勒， “模具weissagungen haggais ， ”第32页;赖特， “撒迦利亚书和他的预言， ”十九。等法律。 ;乙雅各布，在比赛的“ zeitschrift ， ”十六， 290 ;进益及黑色， “ encyc 。 bibl ” 。二， 1935年，注2 ，在参考埃皮法尼乌斯， “ vitæ prophetarum ” ） 。 By Jewish historiography Haggai is numbered among the "men of the Great Synagogue" (BB 15a), or among those that "transmitted revelation" (see Cabala) from their prophetic predecessors to the "men of the Great Synagogue" (Ab. RN i. [recension A, p. 2, ed. Schechter]; comp. Yoma 9b).犹太史学哈编号之间的“男人的伟大犹太教堂” （ BB心跳15A条） ，或在那些“传送的启示” （见cabala ）从他们的先知前辈，以“官兵的伟大犹太教堂” （ ab.氡i [ recension 1 ，第2页，教育署。 Schechter已] ;可比。 yoma 9B条） 。 In his days prophetic inspiration was growing less frequent (ib.).在他的天预言的启示是越来越少频繁（ ib. ） 。 Haggai is credited with having instituted certain practical decisions("taḳḳanot").哈贷记拥有了某些实际的决定（ “ taḳḳanot ” ） 。 Among these were a provision for the intercalation of the month of Adar (RH 19b); a decision in favor of enlarging the altar; a decision permitting the bringing of sacrifices independently of the existence or presence of the Temple (Mid. iii. 1; Zeb. 62; Yer. Naz. ii. 7).其中一个为插月份的鸟（铑19B条） ;一项决定有利于扩大祭坛;一项决定，允许把牺牲独立的存在或在场的庙（ mid.三，一; zeb 。 62 ; yer 。 naz二。 7 ） 。 The organization of the priestly service into twenty-four relays (Tosef., Ta'an. ii.; 'Ar. 12b), and the regulation of the wood-contributions (Tosef., Ta'an. iii.; Ta'an. 28; comp. Neh. x. 35), are traced to him.该组织的priestly服务到2004年继电器（ tosef. ， ta'an二。 ; '氩。 12 B条） ，以及规管木材的贡献（ tosef. ， ta'an三。 ; ta'an 。 28 ;可比。 neh 。十， 35岁） ，追查到他。 Other references to Haggai's legislative influence are given in RH 9; Yeb.其他的提述，哈的立法的影响，给出了在相对湿度九; yeb 。 16a; Ḳid. 16A条; ḳid 。 43a; Ḥul. 43 A条; ḥul 。 137b; Bek. 137b ; bek 。 57; Naz. 57个; naz 。 53a.第53A 。 The "seat" () on which he sat as legislator is mentioned (Yeb. 16a).EGH “座位” （ ）上，他坐在至于立委提及（ yeb. 16A条） 。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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