The Book of Jeremiah, second of the Major Prophets or longer books of the prophetic collection of the Old Testament of the Bible, derives its name from the prophet Jeremiah who lived in Anathoth, on the outskirts of Jerusalem.该耶利米书，第二个最重要的先知或更长一些书籍的预言收集旧约的圣经，源于它的名字从先知耶利米谁住在anathoth ，在耶路撒冷郊区。 His prophetic career ranged from about 626 BC, during the reign of Josiah, at least to the fall of Jerusalem (586 BC) and the deportation of the population; at this time Jeremiah was taken by the remaining Jewish community to Egypt, where he died.他的预言生涯不等，从大约626年，统治期间乔赛亚，至少在秋天耶路撒冷（公元前586 ）和递解出境的人口;在这个时候耶利米是由余下的犹太社区，以埃及，他在那里死亡。 The career of Jeremiah embraced the period of Josiah's reformation (626 - 622 BC); the years of resurgent Judaic nationalism (608 - 597 BC); the period leading to the final demise of Judah (597 - 586 BC); and the time in Egypt.职业耶利米拥抱时期的乔赛亚的改革（ 626 -6 22B C）的;多年的犹太民族主义抬头（ 6 08- 59 7BC ）的;时期，导致最后的消亡犹大（5 9 7-5 86 BC）的;和时间，在埃及。
The message of Jeremiah was a call to moral reform to establish a personal relationship between God and humankind. He advocated resignation in the face of political and religious crisis and denounced sin as a perversion of creation.信息耶利米是一个电话德育改革，以建立一个个人之间的关系上帝和人类，他辞职的主张，在面对政治和宗教危机，并谴责单作为一个反常的创作。 He called urgently for repentance so that turning to God might lead to a new creation; he thus prefigured the New Testament notion of the "new covenant."他呼吁迫切悔改，以便在谈到上帝可能导致一场新的创造;因此，他prefigured新约圣经的概念“新盟约” 。
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They reveal Jeremiah's dramatic inner conflict in his struggle to surrender himself to God.它们揭示了耶利米的戏剧冲突，在党内斗争中，他交出自己的上帝。 In addition, the book contains some royal sayings (21:13 - 14; 22:1 - 7, 10, 13 - 19, 24 - 27, 28, 29 - 30); a minor collection "concerning the prophets"; one of optimistic sayings; and a group of oracles against foreign nations (46 - 51).此外，这本书包含了一些皇家熟语（ 21时13 -1 4; 2 2时0 1分-第7 ，第1 0 ，1 3 -1 9， 24 - 27 ，2 8， 2 9- 3 0） ;轻微收集“关于先知” ;之一乐观的说法;和一组签反对外国国家（ 46 -5 1） 。
George W Coats乔治W外套
Bibliography
参考书目
S Blank,
Jeremiah: Man and Prophet (1961); SM Fettke, Messages to a Nation in Crisis: An
Introduction to the Prophecy of Jeremiah (1983); G Fohrer, Introduction to the
Old Testament (1968); WL Holladay, "Jeremiah the Prophet," in The Interpreter's
Dictionary of the Bible Supplement (1976), Jeremiah One (1986), Jeremiah Two
(1989), and Jeremiah: A Fresh Reading (1990); JA Soggin, Introduction to the Old
Testament (1976). s空白，耶利米：男子和先知（ 1961年） ;钐fettke ，邮件，一个民族在危机：简要介绍了预言耶利米（
1983年） ;克fohrer ，介绍了旧约（ 1968年） ;轮候册holladay ， “耶利米先知“ ，在翻译的字典的圣经补充（ 1976年）
，耶利米一（ 1986年） ，耶利米二（ 1989年） ，和耶利米：一个新读（ 1990年） ;司法机构政务长索金，介绍了旧约（ 1976年） 。
Jeremiah, raised up or appointed by Jehovah.耶利米，提出了或任命的耶和华。
In the fourth year of Jehoiakim he was commanded to write the predictions given to him, and to read them to the people on the fast-day.在第四个年头jehoiakim他指挥写的预言给他，并阅读他们以对人民对快速天。 This was done by Baruch his servant in his stead, and produced much public excitement.之所以能这样做， baruch他的仆人在他而起，并制作了不少市民的兴奋。 The roll was read to the king.登记册上宣读了国王。 In his recklessness he seized the roll, and cut it to pieces, and cast it into the fire, and ordered both Baruch and Jeremiah to be apprehended.在他的鲁莽，他抓住了轧辊，减少它件，及演员到消防，并下令双方baruch和耶利米被逮捕。 Jeremiah procured another roll, and wrote in it the words of the roll the king had destroyed, and "many like words" besides (Jer. 36:32).耶利米采购的另一个轧辊，并写在它的话，轧辊国王摧毁了， “很多想的话： ”除了（ jer. 36:32 ） 。 He remained in Jerusalem, uttering from time to time his words of warning, but without effect.他仍然在耶路撒冷，伪造不时他的话警告，但没有效果。 He was there when Nebuchadnezzar besieged the city (Jer. 37:4, 5), BC 589.他在那里当布恰德内扎尔被围困的城市（ jer. 37:4又要， 5 ） ，公元前589 。 The rumour of the approach of the Egyptians to aid the Jews in this crisis induced the Chaldeans to withdraw and return to their own land.谣言的做法，埃及人，以帮助犹太人在这场危机中诱导chaldeans撤回并返回到自己的土地上。
This, however, was only for a time.不过，这只是一个时间。 The prophet, in answer to his prayer, received a message from God announcing that the Chaldeans would come again and take the city, and burn it with fire (37:7, 8).先知，在回答他的祷告，收到一个讯息，来自上帝宣布，该chaldeans会再来，并采取市，烧伤与火警（ 37:7 ， 8 ） 。 The princes, in their anger at such a message by Jeremiah, cast him into prison (37:15-38:13).王子，在他们的愤怒，在这样一个讯息耶利米，投下他到监狱（ 37:15-38:13 ） 。 He was still in confinement when the city was taken (BC 588).他仍然在隔离时，该市采取（公元前588 ） 。 The Chaldeans released him, and showed him great kindness, allowing him to choose the place of his residence.该chaldeans释放了他，并表明他的厚爱，让他选择的地方，他的居住地。 He accordingly went to Mizpah with Gedaliah, who had been made governor of Judea.他因此到米斯帕与大利斋日，谁已经取得了总督的朱迪亚。 Johanan succeeded Gedaliah, and refusing to listen to Jeremiah's counsels, went down into Egypt, taking Jeremiah and Baruch with him (Jer. 43:6).约哈难成功大利斋日，并拒绝听取耶利米的律师，深入到埃及，以耶利米和baruch跟他（ jer. 43:6 ） 。 There probably the prophet spent the remainder of his life, in vain seeking still to turn the people to the Lord, from whom they had so long revolted (44).有可能是先知用余下的生命，在妄图谋求仍然把人给上帝，从他们有这么长的反抗， （ 44 ） 。 He lived till the reign of Evil-Merodach, son of Nebuchadnezzar, and must have been about ninety years of age at his death.他住到统治的邪恶- merodach的儿子，布恰德内扎尔，并且必须已约九十年的年龄在他的死因。
We have no authentic record of his death.我们没有真实的纪录，他的死因。 He may have died at Tahpanhes, or, according to a tradition, may have gone to Babylon with the army of Nebuchadnezzar; but of this there is nothing certain.他可能已经死亡，在tahpanhes ，或者，根据一项传统，可能去了巴比伦与陆军的布恰德内扎尔，但这个是没有一定的。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Jeremiah consists of twenty-three separate and independent sections, arranged in five books.该耶利米书组成， 2003年独立节，安排在五本书。 I. The introduction, ch.一，导言，甲烷。 1. 1 。 II.二。 Reproofs of the sins of the Jews, consisting of seven sections, (1.) ch. reproofs的捷联惯导系统的犹太人，其中包括七个部分， （ 1 ）的CH 。 2; (2.) ch. 2 ; （ 2 ）的CH 。 3-6; (3.) ch. 3月6日; （ 3 ）的CH 。 7-10; (4.) ch. 7月10日; （ 4 ）的CH 。 11-13; (5.) ch. 11月13日; （ 5 ）的CH 。 14-17:18; (6.) ch. 14-17:18 ; （ 6 ）的CH 。 17:19-ch. 17时19分通道。 20; (7.) ch. 20 ， （ 7 ）的CH 。 21-24. 21日至24日。 III.三。 A general review of all nations, in two sections, (1.) ch.一般性审查，所有国家，在两个区段， （ 1 ）的CH 。 46-49; (2.) ch. 46-49 ; （ 2 ）的CH 。 25; with an historical appendix of three sections, (1.) ch.第25条;与1的历史附录三部分， （ 1 ）的CH 。 26; (2.) ch. 26 ; （ 2 ）的CH 。 27; (3.) ch.第27条; （ 3 ）的CH 。 28, 29. 28 ， 29 。 IV.四。 Two sections picturing the hopes of better times, (1.) ch.两节想象，希望能更好的时代， （ 1 ）的CH 。 30, 31; (2.) ch. 30 ， 31 ; （ 2 ）的CH 。 32,33; to which is added an historical appendix in three sections, (1.) ch. 32,33 ;这是增添了一个历史的附录中三个部分， （ 1 ）的CH 。 34:1-7; (2.) ch. 34:1-7 ; （ 2 ）的CH 。 34:8-22; (3.) ch. 34:8-22 ; （ 3 ）的CH 。 35. 35 。 V. The conclusion, in two sections, (1.) ch.五，结论，在两个区段， （ 1 ）的CH 。 36; (2.) ch. 36 ; （ 2 ）的CH 。 45. 45 。 In Egypt, after an interval, Jeremiah is supposed to have added three sections, viz., ch.在埃及，后一区间，耶利米是为了增添了三个部分，即，甲烷。 37-39; 40-43; and 44. 37-39 ; 40-43 ;和44 。 The principal Messianic prophecies are found in 23:1-8; 31:31-40; and 33:14-26.主要弥赛亚的预言被发现在23:1-8 ; 31:31-40 ; 33:14-26 。 Jeremiah's prophecies are noted for the frequent repetitions found in them of the same words and phrases and imagery.耶利米的预言是指出，为频繁重复发现，在他们相同的单词和短语和图像。 They cover the period of about 30 years.他们包括，为期约30年。
They are not recorded in the order of time.他们并没有记录在该命令的时间。 When and under what circumstances this book assumed its present form we know not.何时及在什么情况下，这本书的假设以其目前的形式，我们不知道。 The LXX.该lxx 。 Version of this book is, in its arrangement and in other particulars, singularly at variance with the original.版本的这本书是，在其安排，并在其他详情，奇异的差异与原来的。 The LXX.该lxx 。 omits 10:6-8; 27:19-22; 29:16-20; 33:14-26; 39:4-13; 52:2, 3, 15, 28-30, etc. About 2,700 words in all of the original are omitted.省略10:6-8 ; 27:19-22 ; 29:16-20 ; 33:14-26 ; 39:4-13 ; 52:2 ， 3 ， 15 ， 28-30 ，等约2700字，在所有对原来的是遗漏了。 These omissions, etc., are capricious and arbitrary, and render the version unreliable.这些遗漏，等等，都是反复无常和专横，和提供的版本是不可靠的。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(THE PROPHET.) （先知） 。
Jeremias lived at the close of the seventh and in the first part of the sixth century before Christ; a contemporary of Draco and Solon of Athens. jeremias住在结束第七和在第一部分的第六世纪之前，基督;当代的龙和梭伦的雅典。 In the year 627, during the reign of Josias, he was called at a youthful age to be a prophet, and for nearly half a century, at least from 627 to 585, he bore the burden of the prophetic office.在今年627 ，统治期间josias ，他被称为一个青春的年龄是一个先知，和近半个世纪的世纪，至少从627到585 ，他无端背负的负担预言办公室。 He belonged to a priestly (not a high-priestly) family of Anathoth, a small country town northeast of Jerusalem now called Anatâ; but he seems never to have performed priestly duties at the temple.他属于一个priestly （不高priestly ）家庭anathoth ，一个小国，城市东北部的耶路撒冷，现在所谓的anatâ ，但他似乎从未有表现priestly职责，在庙。 The scenes of his prophetic activity were, for a short time, his native town, for the greater part of his life, the metropolis Jerusalem, and, for a time after the fall of Jerusalem, Masphath (Jeremiah 40:6) and the Jewish colonies of the Dispersion in Egypt (Jeremiah 43:6 sqq.).的场面，他的预言活动，为一短的时间内，他的本土城市，大部份他的一生，都会耶路撒冷，并在今后一个时期沦陷后的耶路撒冷， masphath （耶利米40:6 ）和犹太殖民地分散在埃及（耶利米43:6 sqq ） 。 His name has received varying etymological interpretations ("Lofty is Jahwah" or "Jahweh founds"); it appears also as the name of other persons in the Old Testament.他的名字已收到不同词源的解释（ “崇高是jahwah ”或“ jahweh创建” ） ;看来，也正如其名其他人的旧约。 Sources for the history of his life and times are, first, the book of prophecies bearing his name, and, second, the Books of Kings and of Paralipomenon (Chronicles).来源的历史，他的生活和时代，首先是，这本书的预言轴承他的名字，及第二，图书的国王和paralipomenon （方志） 。 It is only when taken in connection with the history of his times that the external course of his life, the individuality of his nature, and the ruling theme of his discourses can be understood.这是只有当采取在结合历史时代，他认为，外部的过程中他的生命，个性，他的性质，和执政党的主题，他的话语是可以理解的。
I. PERIOD OF JEREMIAS一期jeremias
The last years of the seventh century and the first decades of the sixth brought with them a series of political catastrophes which completely changed national conditions in Western Asia.过去几年的第七世纪头几十年第六次与他们所带来的一系列政治灾难彻底改变了国情，在西亚。 The overthrow of the Assyrian Empire, which was completed in 606 by the conquest of Ninive, induced Nechao II of Egypt to attempt, with the aid of a large army, to strike a crushing blow at the ancient enemy on the Euphrates.推翻亚述帝国，这是完成在606所征服ninive ，诱导nechao第二埃及企图，借助一个大的军队，罢工遭到毁灭性的打击，在古代敌于幼发拉底河。 Palestine was in the direct route between the great powers of the world of that era on the Euphrates and the Nile, and the Jewish nation was roused to action by the march of the Egyptian army through its territory.巴勒斯坦是在直接的路线大国之间的世界，那个时代对幼发拉底河和尼罗河，和犹太民族是激起了行动，由3月的埃及军队通过其领土。 Josias, the last descendent of David, had begun in Jerusalem a moral and religious reformation "in the ways of David", the carrying out of which, however, was frustrated by the lethargy of the people and the foreign policy of the king. josias ，最后大卫的后裔，已经开始在耶路撒冷的道德和宗教的改革“的方式国宝” ，进行的，但感到很失望，由嗜睡的人民和外交政策的国王。 The attempt of Josias to check the advance of the Egyptians cost him his life at the battle of Mageddo, 608.企图josias检查前进的埃及人，他的生命在战役默基多， 608 。 Four years later, Nechao, the conqueror at Mageddo, was slain by Nabuchodonosor at Carchemish on the Euphrates.四年后， nechao ，征服者在默基多，被杀害，由nabuchodonosor在carchemish对幼发拉底河。 From that time Nabuchodonosor's eyes were fixed on Jerusalem.自那时起nabuchodonosor的眼睛被固定在耶路撒冷。 The last, shadowy kings upon the throne of David, the three sons of Josias–Joachaz, Joakim, and Sedecias–hastened the destruction of the kingdom by their unsuccessful foreign policy and their anti-religious or, at least, weak internal policy.最后，影子后，国王的宝座，国宝，三个儿子的josias - joachaz ， joakim ， sedecias -赶紧销毁王国由他们不成功的外交政策和他们的反宗教，或至少薄弱的内部政策。 Both Joakim and Sedecias, in spite of the warnings of the prophet Jeremias, allowed themselves to be misled by the war party in the nation into refusing to pay the tribute to the King of Babylon.双方joakim和sedecias ，尽管有警告的先知jeremias ，让自己被误导，因战争而党在全国的到拒绝支付的敬意巴比伦王。 The king's revenge followed quickly upon the rebellion.国王的报复后，接着很快的叛乱。 In the second great expedition Jerusalem was conquered (586) and destroyed after a siege of eighteen months, which was only interrupted by the battle with the Egyptian army of relief.在第二次大远征耶路撒冷的征服（ 586 ）和销毁后，围困18个月，这是唯一中断的战斗与埃及军队的救济。 The Lord cast aside his footstool in the day of his wrath and sent Juda into the Babylonian Captivity.主唾弃他footstool在一天中，他的愤怒和发送juda到巴比伦的圈养。
This is the historical background to the lifework of the Prophet Jeremias: in foreign policy an era of lost battles and other events preparatory to the great catastrophe; in the inner life of the people an era of unsuccessful attempts at reformation, and the appearance of fanatical parties such as generally accompany the last days of a declining kingdom.这是历史背景，向lifework的先知jeremias ：在外交政策上的时代，失去了作战和其他活动的筹备到的大灾难;在党内，人民生活的时代，不成功的尝试改革，外观和狂热各方如一般伴随的最后几天不断下降，英国。 While the kings from the Nile and the Euphrates alternately laid the sword on the neck of the Daughter of Sion, the leaders of the nation, the kings and priests, became more and more involved in party schemes; a Sion party, led by false prophets, deluded itself by the superstitious belief that the temple of Jahweh was the unfailing talisman of the capital; a fanatically foolhardy war party wanted to organize a resistance to the utmost against the great powers of the world; a Nile party looked to the Egyptians for the salvation of the country, and incited opposition to the Babylonian lordship.而国王从尼罗河和幼发拉底河交替奠定了剑上的脖子上的女儿，锡永，领导人对国家，国王和司铎，成为越来越多的涉及党的计划;锡永党的领导下，假先知，蒙骗本身所迷信认为，庙jahweh是有力的法宝资本;狂热鲁莽的战争，党要组织抵抗，以最大的反对大国的世界;尼罗河党的期望，埃及人为拯救国家，煽动反对巴比伦lordship 。 Carried away by human politics, the people of Sion forgot its religion, the national trust in God, and wished to fix the day and hour of its redemption according to its own will.从现场抬出人类政治，人民的锡永忘记了它的宗教，国家的信任上帝，并希望订定一天小时，其赎回按照自己的意愿。 Over all these factions the cup of the wine of wrath gradually grew full, to be finally poured from seven vessels during the Babylonian Exile laid upon the nation of the Prophets.所有这些派别杯葡萄酒愤怒的逐步增长，充分，最后倒在由七艘货船在巴比伦流亡后，奠定了民族的先知。
II.二。 MISSION OF JEREMIAS使命jeremias
In the midst of the confusion of a godless policy of despair at the approach of destruction, the prophet of Anathoth stood as "a pillar of iron, and a wall of brass".在一片混乱的一个godless的政策，在绝望的做法破坏，先知anathoth站在“一个支柱的铁，和墙上的黄铜” 。 The prophet of the eleventh hour, he had the hard mission, on the eve of the great catastrophe of Sion, of proclaiming the decree of God that in the near future the city and temple should be overthrown.先知的最后一刻，他曾努力的使命，就前夕，伟大的灾难，锡永，宣布该法令上帝在不久的将来，城市和庙应被推翻。 From the time of his first calling in vision to the prophetic office, he saw the rod of correction in the hand of God, he heard the word that the Lord would watch over the execution of His decree (i, 11 sq.).从时间，他首先要求在远景预言办公室，他看到棒校正，在上帝之手，他听到这个词勋爵将观赏超过执行他的法令（一， 11平方米） 。 That Jerusalem would be destroyed was the constant assertion, the ceterum censeo of the Cato of Anathoth. ，耶路撒冷会被销毁的是不断的断言， ceterum censeo的卡托的anathoth 。 He appeared before the people with chains about his neck (cf. xxvii, xxviii) in order to give a drastic illustration of the captivity and chains which he foretold.他出现之前，人与链路有关他的脖子（参见二十七，二十八） ，为了使大幅插图的圈养和连锁店，他预言。 The false prophets preached only of freedom and victory, but the Lord said: "A liberty for you to the sword, to the pestilence, and to the famine" (xxxiv, 17).该假先知鼓吹，只有自由和胜利，但主说： “一个自由，你的剑，向瘟疫和饥荒” （第三十四， 17 ） 。 It was so clear to him that the next generation would be involved in the overthrow of the kingdom that he renounced marriage and the founding of a family for himself (xvi, 104), because he did not wish to have children who would surely be the victims of the sword or become the slaves of the Babylonians.它是那么清楚，他认为，下一代将参与在推翻王国，他放弃了婚姻和成立一个家庭为自己（十六， 104 ） ，因为他不希望有子女的谁一定会成为受害者的剑，或成为奴隶的巴比伦人。 His celibacy was consequently a declaration of his faith in the revelation granted him of the destruction of the city.他独身是因此声明自己的信仰，在启示给予他的毁灭城市。 Jeremias is thus the Biblical and historical counterpart of Cassandra in the Homeric poems, who foresaw the fall of Troy, but found no credence in her own house, yet was so strong in her conviction that she renounced marriage and all the joys of life. jeremias因此，圣经和历史的对应卡桑德拉，在荷马的诗歌，谁预见到秋天，特洛伊，但没有发现任何可信的，在她自己的房子，却是如此强大，在她的定罪，她放弃了婚姻和所有的欢乐生活。
Along with this first task, to prove the certainty of the catastrophe of 586, Jeremias had the second commission to declare that this catastrophe was a moral necessity, to proclaim it in the ears of the people as the inevitable result of the moral guilt since the days of Manasses (2 Kings 21:10-15); in a word, to set forth the Babylonian Captivity as a moral, not merely a historical, fact.随着这第一项任务，以证明确定性的灾难586 ， jeremias了第二委员会申报，这场灾难是道德的必要性，宣布它在耳朵，把人民群众作为的必然结果，道德罪恶感自天玛（ 2国王21:10-15 ） ;在一个字，阐述了巴比伦囚禁作为道德，而不仅仅是一个历史，事实。 It was only because the stubborn nation had thrown off the yoke of the Lord (Jeremiah 2:20) that it must bow its neck under the yoke of the Babylonians.这是不仅是因为顽固的国家已摆脱了枷锁勋爵（耶利米2时20分） ，它必须低头，其颈部的枷锁下巴比伦人。 In order to arouse the nation from its moral lethargy, and to make moral preparation for the day of the Lord, the sermons of the preacher of repentance of Anathoth emphasized this causal connection between punishment and guilt, until it became monotonous.以期引起国家从道义上嗜睡，并作出道德准备主日，布道的布道者忏悔anathoth强调，这之间的因果关系惩治和罪恶感，直到它成为单调。 Although he failed to convert the people, and thus to turn aside entirely the calamity from Jerusalem, nevertheless the word of the Lord in his mouth became, for some, a hammer that broke their stony hearts to repentance (xxiii, 29).虽然他未能转换为人民，从而把预留的灾难完全来自耶路撒冷，不过这个词的主在他的口中，成为了一些，一锤打破了他们的石心悔改（二十三， 29 ） 。 Thus, Jeremias had not only "to root up, and to pull down", he had also in the positive work of salvation "to build, and to plant" (i, 10).因此， jeremias不仅“根，并拉下” ，他还在积极工作的救赎“建设，以及植物” （我10 ） 。 These latter aims of the penitential discourses of Jeremias make plain why the religious and moral conditions of the time are all painted in the same dark tone: the priests do not inquire after Jahweh; the leaders of the people themselves wander in strange paths; the prophets prophesy in the name of Baal; Juda has become the meeting-place of strange gods; the people have forsaken the fountain of living water and have provoked the Lord to anger by idolatry and the worship of high places, by the sacrifice of children, desecration of the Sabbath, and by false weights.这些后者的目的，该penitential论述jeremias ，使平原为什么宗教和道德条件的时间，都是画在同一个黑暗的语气：祭司不询问后， jahweh ;领导人对人民自己徜徉在奇怪的路径;先知预言中的名称，巴力; juda已成为会议的地方，奇怪的神;人民有被遗弃的喷泉的生活用水，并已挑起主的愤怒由偶像崇拜与崇拜高的地方，所牺牲的儿童，亵渎的安息日，并以虚假的权重。 This severity in the discourses of Jeremias makes them the most striking type of prophetic declamation against sin.这严重性，在论述jeremias使他们中最引人注目的类型的预言declamation对单仲偕。 One well-known hypothesis ascribes to Jeremias also the authorship of the Books of Kings.一个著名的假说赋予jeremias ，也是作者的书籍国王。 In reality the thought forming the philosophical basis of the Books of Kings and the conception underlying the speeches of Jeremias complement each other, inasmuch as the fall of the kingdom is traced back in the one to the guilt of the kings, and in the other to the people's participation in this guilt.在现实的思想形成的哲学基础的书籍国王和概念背后的发言jeremias是相辅相成的，因为秋天王国是追溯到在一个以有罪的国王，并在其他以人民的参与在这方面有罪。
III.三。 LIFE OF JEREMIAS生活jeremias
A far more exact picture of the life of Jeremias has been preserved than of the life of any other seer of Sion.一个更确切的图片的生活jeremias已保存的比生命的任何其他季节能效比的锡永。 It was an unbroken chain of steadily growing outward and inward difficulties, a genuine "Jeremiad".这是一个完整的链条不断增加，离港及抵港的困难，真正的“ jeremiad ” 。 On account of the prophecies, his life was no longer safe among his fellow-citizens of Anathoth (xi, 21 sqq.), and of no teacher did the saying prove truer that "a prophet hath no honour in his own country".对帐户的预言，他的生活已经不再是安全之间的他的同胞公民anathoth （十一， 21 sqq ） ，和没有老师没有说证明真实的“先知祂所没有荣幸地在他自己的国家” 。 When he transferred his residence from Anathoth to Jerusalem his troubles increased, and in the capital of the kingdom he was doomed to learn by corporal suffering that veritas parit odium (truth draws hatred upon itself).当他转移他的住所，从anathoth到耶路撒冷，他的麻烦增加，并在王国首都，他是注定要学习下士的痛苦， Veritas已parit odium （真相后，提请仇恨本身） 。 King Joakim could never forgive the prophet for threatening him with punishment on account of his unscrupulous mania for building and for his judicial murders: "He shall be buried with the burial of an ass" (xxii, 13-19).国王joakim永远无法原谅先知威胁他的处分，交代他不择手段的热潮，为建设和他的司法谋杀： “他应被掩埋与埋葬一驴” （ 22 ， 13-19 ） 。 When the prophecies of Jeremias were read before the king, he fell into such a rage that he threw the roll into the fire and commanded the arrest of the prophet (xxxvi, 21-26).当预言jeremias宣读了前国王，他陷入了这种愤怒，他投掷轧辊到消防及指挥逮捕先知（三十六， 21-26 ） 。 Then the word of the Lord came to Jerermias to let Baruch the scribe write again his words (xxxvi, 27-32).然后的话，上帝来jerermias让baruch该刀再次写他的话（三十六， 27-32 ） 。 More than once the prophet was in prison and in chains without the word of the Lord being silenced (xxxvi, 5 sqq.); more than once he seemed, in human judgment, doomed to death, but, like a wall of brass, the word of the Almighty was the protection of his life: "Be not afraid . . . they shall not prevail: for I am with thee, saith the Lord, to deliver thee" (i, 17-19).一次以上的先知是在监狱中和在链路没有的话，上帝被压制（三十六， 5 sqq ） ;多于一次，他似乎，在人类的判断，注定要死亡，但是，像一堵墙黄铜， Word中的全能的是保护他的生命： “不害怕。 。 。他们应不会得逞：我与你， saith主，提供你” （我， 17-19 ） 。 The religious opinion he maintained, that only by a moral change could a catastrophe in outward conditions prepare the way for improvement, brought him into bitter conflict with the political parties of the nation.宗教的意见，他坚持，只有在道义上的变化可能的灾难在离港条件准备的方式改善，使他成为激烈的冲突与政党的民族。 The Sion party, with its superstitious confidence in the temple (vii, 4), incited the people to open revolt against Jeremias, because, at the gate and in the outer court of the temple, he prophesied the fate of the holy place in Silo for the house of the Lord; and the prophet was in great danger of violent death at the hands of the Sionists (xxvi; cf. vii).该锡永党，其迷信的信心，在庙（第七章， 4 ） ，煽动人民的公开反抗jeremias ，因为在门口，并在法院外的庙，他预言命运的神圣的地方，在筒仓为众议院主;和先知是在很大的危险的暴力致死在手中的犹太复国主义者（二十六;比照第七节） 。 The party friendly to Egypt cursed him because he condemned the coalition with Egypt, and presented to the King of Egypt also the cup of the wine of wrath (xxv, 17-19); they also hated him because, during the siege of Jerusalem, he declared, before the event, that the hopes placed on an Egyptian army of relief were delusive (xxxvi, 5-9).党的友好埃及诅咒他，因为他谴责联军与埃及，并提交给埃及王也杯酒的愤怒（ 25 ， 17-19 ） ;他们也痛恨他，因为，在围困耶路撒冷，他宣称，在活动之前，即希望放置在一埃及军队的救济delusive （三十六， 5-9 ） 。 The party of noisy patriots calumniated Jeremias as a morose pessimist (cf. xxvii, xxviii), because they had allowed themselves to be deceived as to the seriousness of the crisis by the flattering words of Hananias of Gabaon and his companions, and dreamed of freedom and peace while exile and war were already approaching the gates of the city.党的嘈杂爱国者calumniated jeremias作为一个morose悲观（参见二十七，二十八） ，因为他们不允许自己被欺骗，以严重性危机所奉承的话， hananias的gabaon和他的同伴，和梦想的自由与和平的同时，流亡海外战争已接近大门的城市。 The exhortation of the prophet to accept the inevitable, and to choose voluntary submission as a lesser evil than a hopeless struggle, was interpreted by the war party as a lack of patriotism.告诫的先知接受不可避免的，选择自愿提交作为一个较小的邪恶比无望的斗争中，被解释为因战争而党作为一个缺乏爱国主义。 Even at the present day, some commentators wish to regard Jeremias as a traitor to his country–Jeremias, who was the best friend of his brethren and of the people of Israel (II Mach. xv, 14), so deeply did he feel the weal and woe of his native land.即使在今天，一些评论家希望把jeremias作为一个汉奸，以他的国家- jeremias ，谁是最好的朋友，他的兄弟和人民的以色列（二马赫。十五， 14 ） ，因此，他深深感受到的疾苦，他的祖国的土地。 Thus was Jeremias loaded with the curses of all parties as the scapegoat of the blinded nation.因此，被jeremias装货与诅咒各方作为代罪羔羊的利欲熏心的国家。 During the siege of Jerusalem he was once more condemned to death and thrown into a miry dungeon; this time a foreigner rescued him from certain death (xxxvii-xxxix).在围困耶路撒冷，他再次谴责死刑，扔进一miry地牢;这个时候一个外国人获救，他从某些死亡（三十七- XXXIX ）号决议。
Still more violent than these outward battles were the conflicts in the soul of the prophet.还有更多的暴力，比这些离港战役分别是冲突中的灵魂，先知。 Being in full sympathy with the national sentiment, he felt that his own fate was bound up with that of the nation; hence the hard mission of announcing to the people the sentence of death affected him deeply; hence his opposition to accepting this commission (i, 6).目前在充分的同情与民族情感，他认为他自己的命运被捆绑起来，与该国，因此，硬任务，宣布向人民负责该判处死刑的影响，他深感;因此，他反对接受这个委员会的（我， 6 ） 。 With all the resources of prophetic rhetoric he sought to bring back the people to "the old paths" (vi, 16), but in this endeavour he felt as though he were trying to effect that "the Ethopian change his skin, or the leopard his spots" (xiii, 23).与所有资源的预言修辞他要求带回人民的“旧路径” （六， 16 ） ，但在这方面的努力，他觉得好像他正在努力，大意是“ ethopian改变他的皮肤，或豹他的点“ （第十三章， 23条） 。 He heard the sins of his people crying to heaven for vengeance, and forcibly expresses his approval of the judgment pronounced upon the blood-stained city (cf. vi).他听到了捷联惯导系统其人民的哭声升天报复，并强行表示，他已批准的判决后，染有血迹的城市（参见六） 。 The next moment, however, he prays the Lord to let the cup pass from Jerusalem, and wrestles like Jacob with God for a blessing upon Sion.未来的时刻，不过，他祈祷上帝让杯通过从耶路撒冷，以及wrestles像雅各与神的祝福后，锡永。 The grandeur of soul of the great sufferer appears most plainly in the fervid prayers for his people (cf. especially xiv, 7-9, 19-22), which were often offered directly after a fiery declaration of coming punishment.宏伟的灵魂，伟大的患者出现的最明显，在fervid祈祷，为他的人民（参见特别是十四， 7月9日， 19日至22日） ，往往提供的直接后，火热的宣言来处罚。 He knows that with the fall of Jerusalem the place that was the scene of revelation and salvation will be destroyed.他知道，与秋季在耶路撒冷的地方，这是现场的启示和救赎会被销毁。 Nevertheless, at the grave of the religious hopes of Israel, he still has the expectation that the Lord, notwithstanding all that has happened, will bring His promises to pass for the sake of His name.不过，在严重的宗教，希望以色列，他仍然有期望，即主，尽管所有发生的事情，将带来他的承诺，通过为他的名字。 The Lord thinks "thoughts of peace, and not of affliction", and will let Himself be found of those who seek (xxix, 10-14).勋爵认为， “思考和平，而不是痛苦” ，将让自己找到那些谁寻求（第29号， 10月14日） 。 As He watched to destroy, so will He likewise watch to build up (xxxi, 28).他观看了销毁，所以他将同样观赏建立（三十一， 28 ） 。 The prophetic gift does not appear with equal clearness in the life of any other prophet as alike a psychological problem and a personal task.预言的礼物似乎并不与平等的晴空，在生活的任何其他先知一样，作为一个心理问题和个人的任务。 His bitter outward and inward experiences give the speeches of Jeremias a strongly personal tone.他痛苦的外向与内向的经验给予的发言jeremias强烈的个人的语调。 More than once this man of iron seems in danger of losing his spiritual balance.多过一次，这名男子的铁，似乎在的危险，失去了精神的平衡。 He calls down punishment from heaven upon his enemies (cf. xii, 3; xviii, 23).他呼吁下跌处罚从天上后，他的敌人（参见第十二，三;十八， 23 ） 。 Like a Job among the prophets, he curses the day of his birth (xv, 10; xx, 14-18); he would like to arise, go hence, and preach instead to the stones in the wilderness: "Who will give me in the wilderness a lodging place . . . and I will leave my people, and depart from them?"就像一个工作之间的先知，他诅咒的日子，他出生（十五，第10条; XX条， 14日至18日） ;他想出现，请转到因此，鼓吹，而是以石块在旷野： “谁给我在旷野中一住宿的地方。 。 。我将离开我的人，和偏离“ ？ (ix, 2; Heb. text, ix, 1). （九，二; heb 。文本，九， 1 ） 。 It is not improbable that the mourning prophet of Anathoth was the author of many of the Psalms that are full of bitter reproach.这不是琢磨说，莫宁先知anathoth是作者很多的诗篇是充满痛苦的非议。
After the destruction of Jerusalem, Jeremias was not carried away into the Babylonian exile.后销毁耶路撒冷， jeremias没有运走到巴比伦的流亡。 He remained behind in Chanaan, in the wasted vineyard of Jahweh, that he might continue his prophetic office.他仍然落后于chanaan ，在浪费的葡萄园jahweh ，他可能会继续他的预言办公室。 It was indeed a life of martyrdom among the dregs of the nation that had been left in the land.它的确是一个生命的烈士之间的沉渣该国已留在土地。 At a later date, he was dragged to Egypt by emigrating Jews (xi-xliv).在稍后的日期，他被拖到由埃及移民的犹太人（十一- XLIV ）号决议。 According to a tradition first mentioned by Tertullian (Scorp., viii), Jeremias was stoned to death in Egypt by his own countrymen on account of his discourses threatening the coming punishment of God (cf. Hebrews 11:37), thus crowning with martyrdom a life of steadily increasing trials and sorrows.根据传统，首先提到的德尔图良（ scorp. ，第八章） ， jeremias被用石头打死在埃及，由他自己的同胞就交代他的话语威胁未来上帝的惩罚（参见希伯来书11时37分） ，从而加冕与殉道生活稳步增加审判和悲伤。 Jeremias would not have died as Jeremias had he not died a martyr. jeremias不会死亡jeremias他没有死亡，成为烈士。 The Roman Martyrology assigns his name to 1 May.罗马martyrology指派他的名字，至5月1日。 Posterity sought to atone for the sins his contemporaries had committed against him.后人寻求赎罪，为捷联惯导系统，他同时代人曾承诺对他的。 Even during the Babylonian Captivity his prophecies seem to have been the favourite reading of the exiles (2 Chronicles 36:21; Ezra 1:1; Daniel 9:2).即使在巴比伦囚禁他的预言，似乎已经喜欢读的流亡者（ 2方志36:21 ;以斯拉1时01分;丹尼尔9时02分） 。 In the later books compare Ecclus., xlix, 8 sq.; 2 Maccabees 2:1-8; 15:12-16; Matthew 16:14.在后来的书籍比较ecclus ， xlix ， 8平方米; 2玛加比2:1-8 ; 15:12-16 ;马修16时14分。
IV.四。 CHARACTERISTIC QUALITIES OF JEREMIAS特点素质jeremias
The delineation in II and III of the life and task of Jeremias has already made plain the peculiarity of his character.划分在第二和第三的生命和任务jeremias已作出平原的特殊性他的性格。 Jeremias is the prophet of mourning and of symbolical suffering. jeremias是先知的哀悼和象征意义的痛苦。 This distinguishes his personality from that of Isaias, the prophet of ecstasy and the Messianic future, of Ezechiel, the prophet of mystical (not typical) suffering, and of Daniel, the cosmopolitan revealer of apocalyptic visions of the Old Covenant.这个区别他的个性，从即伊萨亚斯，先知的迷魂药和弥赛亚的未来， ezechiel ，先知神秘（不典型）的痛苦，和丹尼尔，大都会revealer的世界末日的愿景，旧的盟约。 No prophet belonged so entirely to his age and his immediate surroundings, and no prophet was so seldom transported by the Spirit of God from a dreary present into a brighter future than the mourning prophet of Anathoth.没有先知，所以完全属于他的年龄和他周围的环境，并没有先知，所以很少被运往由上帝的精神，从阴沉，目前进入一个更加美好的未来，比哀悼先知anathoth 。 Consequently, the life of no other prophet reflects the history of his times so vividly as the life of Jeremias reflects the time immediately preceding the Babylonian Captivity.因此，生活没有其他先知反映的历史时代，所以他生动地为生命的jeremias反映时间，立即前的巴比伦囚禁。 A sombre, depressed spirit overshadows his life, just as a gloomy light overhangs the grotto of Jeremias in the northern part of Jerusalem.一个极为暗淡，消沉的精神overshadows他的一生，正如一位黯淡的光overhangs石窟的jeremias在北部的一部分，耶路撒冷。 In Michelangelo's frescoes on the ceilings of the Sistine chapel there is a masterly delineation of Jeremias as the prophet of myrrh, perhaps the most expressive and eloquent figure among the prophets depicted by the great master.在米开朗基罗的壁画对天花西斯廷教堂有一个巧妙的划分jeremias作为先知没药，也许是最传神和雄辩的数字之间的先知所描述的伟大的师父。 He is represented bent over like a tottering pillar of the temple, the head supported by the right hand, the disordered beard expressive of a time of intense sorrow, and the forehead scored with wrinkles, the entire exterior a contrast to the pure soul within.他是代表执意要超过就像一个tottering的支柱，庙头的支持，右手，无序的胡须表达的时候，激烈的悲伤，和前额的成绩与皱纹，整个外观的对比，以纯的灵魂内。 His eyes seem to see blood and ruins, and his lips appear to murmur a lament.他的眼神似乎看到鲜血和废墟，和他的嘴唇出现杂音1慨叹。 The whole picture strikingly portrays a man who never in his life laughed, and who turned aside from scenes of joy, because the Spirit told him that soon the voice of mirth should be silenced (xvi, 8 sq.).整个图片突出描绘了一名男子谁从来没有在他的生命笑了，谁把除了场面的喜悦，因为精神告诉他，尽快的声音， mirth应该沉默（十六， 8平方米） 。
Equally characteristic and idiosyncratic is the literary style of Jeremias.同样的特点和个性是文学风格的jeremias 。 He does not use the classically elegant language of a Deutero-Isaias or an Amos, nor does he possess the imagination shown in the symbolism and elaborate detail of Ezechiel, neither does he follow the lofty thought of a Daniel in his apocalyptic vision of the history of the world.他不使用古典优雅的语言，一deutero -伊萨亚斯或一阿莫斯，也不是他拥有的想象力表现在象征意义，并详细说明细节， ezechiel ，也没有按照他的崇高思想，一个丹尼尔在他的世界末日的愿景历史整个世界。 The style of Jeremias is simple, without ornament and but little polished.作风jeremias很简单，没有饰品，但很少和抛光。 Jerome speaks of him as "in verbis simplex et facilis, in majestate sensuum profundissimus" (simple and easy in words, most profound in majesty of thought).杰罗姆谈到他为“在verbis简单等facilis ，在majestate sensuum profundissimus ” （简单及容易在换句话说，最深刻，在国王陛下的思想） 。 Jeremias often speaks in jerky, disjointed sentences, as if grief and excitement of spirit had stifled his voice. jeremias常常讲在干，不连贯的句子，如悲伤和兴奋的精神，已经扼杀了他的声音。 Nor did he follow strictly the laws of poetic rhythm in the use of the Kînah, or elegiac, verse, which had, moreover, an anacoluthic measure of its own.他也没有严格遵守法律的诗意节奏，在使用该kînah ，或挽歌，韵文，其中，此外，一anacoluthic衡量其自己的。 Like these anacoluthæ so are also the many, at times even monotonous, repetitions for which he has been blamed, the only individual expressions of the mournful feeling of his soul that are correct in style.像这些anacoluthæ ，所以也有很多，有时甚至单调，重复他一直责怪，只有个别的表达了哀痛的感觉，他的灵魂是正确的作风。 Sorrow inclines to repetition, in the manner of the prayers on the Mount of Olives.悲哀倾向重复，在方式祈祷就在橄榄山。 Just as grief in the East is expressed in the neglect of the outward appearance, so the great representative of elegiac verse of the Bible had neither time nor desire to adorn his thoughts with a carefully chosen diction.正如悲痛在东部地区，是表示在忽略了外观，使伟大的代表挽歌诗的圣经既没有时间也没有愿望，装饰他的思想与精心挑选的措词。
Jeremias also stands by himself among the prophets by his manner of carrying on and developing the Messianic idea. jeremias也主张由他本人之间的先知，他的方式继承和发展了救世主的想法。 He was far from attaining the fullness and clearness of the Messianic gospel of the Book of Isaias; he does not contribute as much as the Book of Daniel to the terminology of the gospel.他远没有达到丰满和清晰的弥赛亚的福音书伊萨亚斯;他不贡献高达一书的丹尼尔以术语福音。 Above all the other great prophets, Jeremias was sent to his age, and only in very isolated instances does he throw a prophetic light in verbal prophecy on the fullness of time, as in his celebrated discourse of the Good Shepherd of the House of David (xxiii, 1-5), or when he most beautifully, in chapters xxx-xxxiii, proclaims the deliverance from the Babylonian Captivity as the type and pledge of the Messianic deliverance.上述的所有其他伟大的先知， jeremias被送往他的年龄，只有在非常孤立的个体，他是否丢先知光在口头上的预言就丰满的时间，正如他在庆祝话语善牧的众院大卫（二十三， 1月5日） ，或当他最美丽的，在三十章-三十三，宣布解脱，从巴比伦的圈养作为类型，并保证该弥赛亚解脱。 This lack of actual Messianic prophecies by Jeremias has its compensation; for his entire life became a living personal prophecy of the suffering Messias, a living illustration of the predictions of suffering made by the other prophets.这缺乏实际的弥赛亚的预言由jeremias有其补偿;他的整个生命，成为生活的预言，个人的苦难messias ，生活说明预测的痛苦所提出的其他先知。 The suffering Lamb of God in the Book of Isaias (liii, 7) becomes in Jeremias a human being: "I was as a meek lamb, that is carried to be a victim" (Jeremiah 11:19).痛苦的上帝的羔羊在这本书中的伊萨亚斯（ liii ， 7 ） ，成为在jeremias一个人说： “我作为一个温柔的羔羊，这是进行是一个受害者” （耶利米11时19分） 。 The other seers were Messianic prophets; Jeremias was a Messianic prophecy embodied in flesh and blood.其他seers被弥赛亚先知; jeremias是一个弥赛亚的预言体现在血肉。 It is, therefore, fortunate that the story of his life has been more exactly preserved than that of the other prophets, because his life had a prophetic significance.因此，这是幸运的是故事，他的生命已被更准确地保存较其他先知，因为他的生活有一个先知的意义。 The various parallels between the life of Jeremias and of the Messias are known: both one and the other had at the eleventh hour to proclaim the overthrow of Jerusalem and its temple by the Babylonians or Romans; both wept over the city which stoned the prophets and did not recognize what was for its peace; the love of both was repaid with hatred and ingratitude.各平行之间的生活jeremias和该messias是众所周知的：双方一和其他曾在最后一刻宣布推翻耶路撒冷及其庙由巴比伦人或罗马人都在哭泣超过城市投掷石块先知和不承认有什么是它的和平;爱双方的偿还与仇恨和ingratitude 。 Jeremias deepened the conception of the Messias in another regard. jeremias深化概念的messias在另一个方面。 From the time the prophet of Anathoth, a man beloved of God, was obliged to live a life of suffering in spite of his guiltlessness and holiness from birth, Israel was no longer justified in judging its Messias by a mechanical theory of retribution and doubting his sinlessness and acceptableness to God because of his outward sorrows.从时间先知的anathoth ，一名男子在心爱的上帝，是被迫居住生活的痛苦，尽管他的guiltlessness与圣德从出生起，以色列已不再是合理的判断，其messias由力学理论的报应和怀疑他清白和acceptableness给上帝，因为他的外向的辛酸。 Thus the life of Jeremias, a life as bitter as myrrh, was gradually to accustom the eye of the people to the suffering figure of Christ, and to make clear in advance the bitterness of the Cross.因此，生活jeremias ，生活的痛苦，因为没药，逐步适应的眼睛，以人民的痛苦，数字基督，并作出明确的，在前进的辛酸两岸。 Therefore it is with a profound right that the Offices of the Passion in the Liturgy of the Church often use the language of Jeremias in an applied sense.因此，这是一个深刻的权利，该办事处的激情在礼仪中的教会经常使用的语言jeremias在一个应用常识。
V. THE BOOK OF THE PROPHECIES OF JEREMIAS五，本书的预言jeremias
A. Analysis of Contents答：分析内容
The book in its present form has two main divisions: chapters i-xiv, discourses threatening punishment which are aimed directly against Juda and are intermingled with narratives of personal and national events, and chapters xlvi-li, discourses containing threats against nine heathen nations and intended to warn Juda indirectly against the polytheism and policy of these peoples.这本书以其目前的形式主要有两部分：第一章- 14 ，话语威胁惩罚的目的是直接对juda ，并相互交织与说明个人和国家的活动，和章节四十六-李，论述，载有威胁的9 heathen国家和打算警告juda间接对多神教和政策对这些国家人民的。 In chapter i is related the calling of the prophet, in order to prove to his suspicious countrymen that he was the ambassador of God.在第一章是有关的呼唤先知，为了证明他可疑的同胞，他是上帝的大使。 Not he himself had assumed the office of prophet, but Jahweh had conferred it upon him notwithstanding his reluctance.不是他本人曾担任办公室先知，但jahweh已赋予它后，他尽管他不愿意。 Chapters ii-vi contain rhetorical and weighty complaints and threats of judgment on account of the nation's idolatry and foreign policy.第二章至第六包含修辞和有份量的投诉和威胁的判断帐户该国的偶像崇拜和外交政策。 The very first speech in ii-iii may be said to present the scheme of the Jeremianic discourse.非常的第一次讲话，在第二和第三节，可以说，目前该计划的jeremianic话语。 Here also appears at once the conception of Osee which is typical as well of Jeremias: Israel, the bride of the Lord, has degraded herself into becoming the paramour of strange nations.在这里也出现一次的概念， osee这是典型的，以及对jeremias ：以色列，新娘的主，已退化到自己成为paramour奇怪的国家。 Even the temple and sacrifice (vii-x), without inward conversion on the part of the people, cannot bring salvation; while other warnings are united like mosaics with the main ones.甚至庙和牺牲（七- x ）的，如果没有外来的转换对部分人民的，不能带来救赎; ，而其他的警告是美国一样的马赛克与主要的。 The "words of the covenant" in the Thorah recently found under Josias contain threatenings of judgment; the enmity of the citizens of Anathoth against the herald of this Thorah reveals the infatuation of the nation (xi-xii). “的话盟约” ，在thorah最近发现下josias包含threatenings判断;敌意的公民anathoth反对的先声，这thorah揭示了痴迷的国家（十一-十二） 。 Jeremias is commanded to hide a linen girdle, a symbol of the priestly nation of Sion, by the Euphrates and to let it rot there, to typify the downfall of the nation in exile on the Euphrates (xiii). jeremias是指挥隐藏亚麻腰带，象征的priestly的民族锡永，由幼发拉底河和让它腐病在那里，以典型的灭亡，民族流亡海外的对幼发拉底河（十三） 。 The same stern symbolism is expressed later by the earthen bottle which is broken on the rocks before the Earthen Gate (xix, 1-11).同时，斯特恩的象征意义是表示，稍后由土瓶这是打破对岩石之前，土门（十九， 1月11日） 。 According to the custom of the prophets (1 Kings 11:29-31; Isaiah 8:1-4; Ezekiel 5:1-12), his warnings are accompanied by forcible pantomimic action.根据习俗，先知（ 1国王11:29-31 ;以赛亚书8:1-4 ;以西结书5:1-12 ） ，他警告的陪同下强行pantomimic行动。 Prayers at the time of a great drought, statements which are of much value for the understanding of the psychological condition of the prophet in his spiritual struggles, follow (xiv-xv).祈祷的时候，一个伟大的旱灾，声明这是多大的价值的认识，心理状况先知在他的斗争精神，遵循（十四- XV ）号决议。 The troubles of the times demand from the prophet an unmarried and joyless life (xvi-xvii).麻烦的时代需求，从先知未婚和joyless生活（十六-十七） 。 The creator can treat those he has created with the same supreme authority that the potter has over clay and earthen vessels.创作者可以把那些他创造了具有相同的最高权威认为，波特已超过粘土和土的船只。 Jeremias is ill-treated (xviii-xx). jeremias是病患者治疗（十八-二十） 。 A condemnation of the political and ecclesiastical leaders of the people and, in connection with this, the promise of a better shepherd are uttered (xxi-xxiii).谴责政治和宗教领导人对人民，在这方面，承诺一个更好的牧羊人，是说出了（ 21 -二十三） 。 The vision of the two baskets of figs is narrated in chapter xxiv.远景两个篮子无花果是叙述在章24条。 The repeated declaration (ceterum censeo) that the land will become a desolation follows (xxv).一再声明（ ceterum censeo ）表示，该土地将成为荒凉如下（二十五） 。 Struggles with the false prophets, who take wooden chains off the people and lead them instead with iron ones, are detailed.斗争与假先知，谁采取的木制链路人民的小康，带领他们，而不是用铁的，是详细。 Both in a letter to the exiles in Babylon, and by word of mouth, Jeremias exhorts the captives to conform to the decrees of Jahweh (xxvi-xxix).无论是在写信给流亡在巴比伦，并口碑相传， jeremias力促俘虏，以符合法令jahweh （ 26 - XXIX ）号决议。 Compare with this letter the "epistle of Jeremias" in Baruch, vi.比较本函“书信的jeremias ”在baruch ，六。 A prophecy of consolation and salvation in the style of a Deutero-Isaias, concerning the return of God's favour to Israel and of the new, eternal covenant, is then given (xxx-xxxiii).一的预言，慰藉和救赎，在作风一deutero -伊萨亚斯，有关回报上帝的赞成，以色列和新的，永恒的盟约，然后给出了（三十- XXXIII ）号决议。 The chapters following are taken up largely with narratives of the last days of the siege of Jerusalem and of the period after the conquest with numerous biographical details concerning Jeremias (xxxiv-xlv).章节以下是采取行动，主要是与叙述的最后几天围困耶路撒冷和以后的时期征服无数的简历细节jeremias （三十四- XLV ）号结论。
B. Literary Criticism of the Book乙的文学批评这本书
Much light is thrown on the production and genuineness of the book by the testimony of chapter xxxvi; Jeremias is directed to write down, either personally or by his scribe Baruch, the discourses he had given up to the fourth year of Joakim (604 BC).许多轻掷对生产和真实性，这本书的证词章三十六; jeremias是针对写下来，亲自出席或由他的刀baruch ，论述，他已放弃了到第四个年头joakim （ 604 BC ）的。 In order to strengthen the impression made by the prophecies as a whole, the individual predictions are to be united into a book, thereby preserving documentary proof of these discourses until the time in which the disasters threatened in them should actually come to pass.为了加强对的印象所作的预言，作为一个整体，个人的预测，要到美国的一本书，从而维护的证明文件，这些话语，直到时间在其中的自然灾害威胁，他们其实应该来通过。 This first authentic recension of the prophecies forms the basis of the present Book of Jeremias.这首真实的recension的预言形式的基础上本书jeremias 。 According to a law of literary transmission to which the Biblical books are also subject–habent sua fata libelli (books have their vicissitudes)–the first transcript was enlarged by various insertions and additions from the pen of Baruch or of a later prophet.根据一项法律，文学传输，其中圣经的书籍也受到- habent它的塔libelli （图书有其沧桑） -第一誊本，扩大各插入和补充，从笔baruch或稍后一个先知。 The attempts of commentators to separate these secondary and tertiary additions in different cases from the original Jeremianic subject-matter have not always led to as convincing proof as in chapter lii.企图评论家分开，这些中学及大专增补在不同情况下从原来的jeremianic主题事项并非总是导致作为令人信服的证据，作为在崇礼章。 This chapter should be regarded as an addition of the post-Jeremianic period based on 2 Kings 24:18-25:30, on account of the concluding statement of li: "Thus far are the words of Jeremias."这一章，应被视为加入后jeremianic期间，基于2国王24:18-25:30 ，对帐户的总结声明李说： “迄今为止，是的话， jeremias ” 。 Cautious literary criticism is obliged to observe the principle of chronological arrangement which is perceptible in the present composition of the book, notwithstanding the additions: chapters i-vi belong apparently to the reign of King Josias (cf. the date in iii, 6); vii-xx belong, at least largely, to the reign of Joakim; xxi-xxxiii partly to the reign of Sedecias (cf. xxi, 1; xxvii, 1; xxviii, 1; xxxii, 1), although other portions are expressly assigned to the reigns of other kings: xxxiv-xxxix to the period of the siege of Jerusalem; xl-xlv to the period after the destruction of that city.谨慎的文学批评有义务遵守的原则，顺序的安排，这是明显在目前的组成本书，尽管增加：第一章至第六属于显然是为了统治国王josias （参见日期在三，六） ;七是属于第XX ，至少在很大程度上，向统治joakim ; 21 -三十三，部分统治sedecias （参见二十一， 1 ;二十七， 1 ;二十八， 1 ;三十二， 1 ） ，虽然其他部分都明确分配该时期的其他国王：第三十四-第39届，以期包围耶路撒冷; xl - xlv ，以期后，销毁该城。 Consequently, the chronology must have been considered in the arrangement of the material.因此，年表，必须是被考虑在安排材料。 Modern critical analysis of the book distinguishes between the portions narrated in the first person, regarded as directly attributable to Jeremias, and those portions which speak of Jeremias in the third person.现代的批判性分析这本书区分部分叙述了在第一人，被视为可直接归因于jeremias ，和那些部分，其中发言的jeremias在第三人。 According to Scholz, the book is arranged in "decades", and each larger train of thought or series of speeches is closed with a song or prayer.据scholz ，这本书是安排在“十年” ，每个较大的思路或一系列讲话是封闭，与一首歌或祈祷。 It is true that in the book parts classically perfect and highly poetic in character are often suddenly followed by the most commonplace prose, and matters given in the barest outline are not seldom succeeded by prolix and monotonous details.这是事实，在这本书的部分经典完善和高度诗意的性质，往往是突然其次是最常见的散文，和事项，给出了最起码的大纲是不是很少成功地由prolix和单调的细节。 After what has been said above concerning elegiac verse, this difference in style can only be used with the greatest caution as a criterion for literary criticism.之后，已表示，上述有关挽歌诗，这种差异在作风，只能用于与最大的谨慎作为一个标准的文学批评。 In the same way, investigation, of late very popular, as to whether a passage exhibits a Jeremianic spirit or not, leads to vague subjective results.在同样的方式，调查，最近很受欢迎，至于是否通过展品一jeremianic的精神，或没有，导致模糊的主观结果。 Since the discovery (1904) of the Assuan texts, which strikingly confirm Jer., xliv, 1, has proved that Aramaic, as the koine (common dialect) of the Jewish colony in Egypt, was spoken as early as the fifth and sixth centuries BC, the Aramaic expressions in the Book of Jeremias can no longer be quoted as proof of a later origin of such passages.自从发现（ 1904 ）的assuan文本，其中引人注目的确认哲，四十四， 1 ，已经证明，阿拉姆语，作为koine （共同方言）犹太人的殖民地，在埃及，当时的发言，早在第五和第六世纪卑诗省，阿拉姆语的表达在这本书中的jeremias再也不能引用，以证明稍后的起源等通道。 Also, the agreement, verbal or conceptual, of texts in Jeremias with earlier books, perhaps with Deuteronomy, is not in itself a conclusive argument against the genuineness of these passages, for the prophet does not claim absolute originality.此外，协议，口头或概念，案文在jeremias与早前的书籍，或许与申命记，本身并非是决定性的论据反对的真实性，这些通道，为先知，并不要求绝对的原创性。
Notwithstanding the repetition of earlier passages in Jeremias, chapters l-li are fundamentally genuine, although their genuineness has been strongly doubted, because, in the series of discourses threatening punishment to the heathen nations, it is impossible that there should not be a prophecy against Babylon, then the most powerful representative of paganism.尽管重复以前的通道，在jeremias ，章升利是从根本上真正的，虽然他们的真实性一直在强烈怀疑，因为在一系列论述，威胁惩罚向heathen国家，是不可能有不应该成为预言反对巴比伦，当时最强大的代表异教。 These chapters are, indeed, filled with the Deutero-Isaian spirit of consolation, somewhat after the manner of Is., xlvii, but they do not therefore, as a matter of course, lack genuineness, as the same spirit of consolation also inspires xxx-xxxiii.这些章节，确实充满了deutero -伊萨扬的精神安慰，有点后的方式是，四十七，但他们并不因此，作为一个理所当然的事，缺乏真实性，本着同样的精神安慰，也激励着三十-三十三。
C. Textual Conditions of the Book长文本条件书
The arrangement of the text in the Septuagint varies from that of the Hebrew text and the Vulgate; the discourses against the heathen nations, in the Hebrew text, xlvi-li, are, in the Septuagint, inserted after xxv, 13, and partly in different order.安排的案文，在septuagint不同的是希伯来文的文字和武加大;话语对heathen联合国，在希伯来文的文字，四十六-李，是中，在septuagint ，插入后，二十五， 13 ，和部分在不同的秩序。 Great differences exist also as to the extent of the text of the Book of Jeremias.很大的差异存在，也作为向程度的案文书jeremias 。 The text of the Hebrew and Latin Bibles is about one-eighth larger than that of the Septuagint.文希伯来文和拉丁文圣经是约1 -第八大于该septuagint 。 The question as to which text has preserved the original form cannot be answered according to the theory of Streane and Scholz, who declare at the outset that every addition of the Hebrew version is a later enlargement of the original text in the Septuagint.至于其中的文字保留了原有的形式不能回答，根据理论streane和scholz ，谁申报在开始时，每增加希伯来文的版本是后来扩大的原文，在septuagint 。 Just as little can the difficulty be settled by avowing, with Kaulen, an a priori preference for the Masoretic text.正如小的困难可以得到解决avowing ，与考伦，一先验偏好为masoretic文本。 In most cases the Alexandrian translation has retained the better and original reading; consequently, in most cases the Hebrew text is glossed.在大多数情况下，亚历山大翻译保留了更好的和原来的读;因此，在大多数情况下，希伯来文的文字是掩饰。 In a book as much read as Jeremias the large number of glosses cannot appear strange.在一本书，多读，作为jeremias大量的美化不能出现奇怪。 But in other cases the shorter recension of the Septuagint, amounting to about 100 words, which can be opposed to its large lacunæ, as compared with the Masorah, are sufficient proof that considerable liberty was taken in its preparation.但在其他情况下，较短的recension的septuagint ，数额约100字，可以反对将其大lacunæ ，相比与masorah ，足以证明有相当的自由采取了在其准备。 Consequently, it was not made by an Aquila, and it received textual changes in the literary transmission.因此，它并非由一Aquila ） ，它收到的词句的变化，在文学的传播。 The dogmatic content of the discourses of Jeremias is not affected by these variations in the text.教条式的内容论述的jeremias是不会受这些变化在文本中。
VI.六。 LAMENTATIONS悲叹
In the Greek and Latin Bibles there are five songs of lament bearing the name of Jeremias, which follow the Book of the Prophecy of Jeremias.在希腊和拉丁语圣经，有5首歌曲的慨叹轴承的名称jeremias ，按照预订的预言jeremias 。 In the Hebrew these are entitled Kinôth.在希伯来文，这些都是题为kinôth 。 from their elegiac character, or the 'Ekhah songs after the first word of the first, second, and fourth elegies; in Greek they are called Threnoi, in Latin they are known as Lamentationes.从他们的挽歌的性格，或' ekhah歌曲后的第一个字的第一，第二，第四和elegies ;在希腊，他们是所谓的threnoi ，在拉丁美洲，他们被称为lamentationes 。
A. Position and Genuineness of Lamentations答：地位和真实性的悲叹
The superscription to Lamentations in the Septuagint and other versions throws light on the historical occasion of their production and on the author: "And it came to pass, after Israel was carried into captivity, and Jerusalem was desolate, that Jeremias the prophet sat weeping, and mourned with this lamentation over Jerusalem, and with a sorrowful mind, sighing and moaning, he said".该superscription到悲叹，在septuagint和其他版本全光照对历史之际，他们的生产和对作者说： “和它来通过后，以色列进行到圈养，和耶路撒冷是荒凉， jeremias先知坐在哭泣，和哀悼与此lamentation超过耶路撒冷，并与一个令人伤心的心目中，叹息和呻吟，他说“ 。 The inscription was not written by the author of Lamentations, one proof of this being that it does not belong to the alphabetical form of the elegies.题词是不写，由作者悲叹，一证明了这一点被认为不属于按英文字母顺序排列形式的elegies 。 It expresses, however, briefly, the tradition of ancient times which is also confirmed both by the Targum and the Talmud.它表示，不过，简单来说，传统的远古时代，这也是双方确认由尔和犹太法典。 To a man like Jeremias, the day on which Jerusalem became a heap of ruins was not only a day of national misfortune, as was the day of the fall of Troy to the Trojan, or that of the destruction of Carthage to the Carthaginian, it was also a day of religious inanition.一男子想jeremias ，每天上，耶路撒冷成为一堆废墟不仅是天的国家的不幸，是天的秋季，以特洛伊木马，或者是破坏迦太基向carthaginian ，也是天的宗教inanition 。 For, in a religious sense, Jerusalem had a peculiar importance in the history of salvation, as the footstool of Jahweh and as the scene of the revelation of God and of the Messias.为，在一个宗教意义上说，耶路撒冷的一个奇特的重要性，在历史的救赎，作为footstool的jahweh ，并作为现场的启示和上帝的messias 。 Consequently, the grief of Jeremias was personal, not merely a sympathetic emotion over the sorrow of others, for he had sought to prevent the disaster by his labours as a prophet in the streets of the city.因此，悲痛jeremias是个人，不只是同情，情感的悲哀，超过别人的，他曾要求，以防止灾害，由他的劳动作为一个先知在街道上的城市。 All the fibres of his heart were bound up with Jerusalem; he was now himself crushed and desolate.所有的纤维，他的心被约束与耶路撒冷，他是现在自己粉碎和荒凉。 Thus Jeremias more than any other man was plainly called–it may be said, driven by an inner force–to lament the ruined city as threnodist of the great penitential period of the Old Covenant.因此， jeremias比任何其他男子显然是所谓的-可以说，驱动一内力到痛惜破坏城市作为threnodist的伟大penitential时期，旧的盟约。 He was already prepared by his lament upon the death of King Josias (2 Chronicles 35:25) and by the elegiac songs in the book of his prophecies (cf. xiii, 20-27, a lament over Jerusalem).他已准备由他慨叹去世后国王josias （ 2方志35:25 ）和由挽歌歌曲，在这本书中，他的预言（参见十三， 20日至27日，慨叹超过耶路撒冷） 。 The lack of variety in the word-forms and in the construction of the sentences, which, it is claimed, does not accord with the character of the style of Jeremias, may be explained as a poetic peculiarity of this poetic book.缺乏品种在字的形式和在建设的判刑，其中，据称，不符合的性格作风jeremias ，可能被解释为充满诗意的特殊性，这本书的诗意。 Descriptions such as those in i, 13-15, or iv, 10, seem to point to an eye witness of the catastrophe, and the literary impression made by the whole continually recalls Jeremias.说明，例如那些在我13-15 ，或IV ， 10 ，似乎指向一个目击者的灾难，和文学的印象，所提出的整体，不断回顾jeremias 。 To this conduce the elegiac tone of the Lamentations, which is only occasionally interrupted by intermediate tones of hope; the complaints against false prophets and against the striving after the favour of foreign nations; the verbal agreements with the Book of Prophecy of Jeremias; finally the predilection for closing a series of thoughts with a prayer warm from the heart–cf.这有助于该挽歌的语调的悲叹，这是只是偶尔中断的中间色调的希望;投诉，假先知，和反对的努力后，赞成外国国家;口头协议，这本书的预言， jeremias ;最后偏好闭幕了一系列的思想与祈祷的热情从心- CF的。 iii, 19-21, 64-66, and chapter v, which, like a Miserere Psalm of Jeremias, forms a close to the five lamentations.三， 19-21 ， 64-66 ，和第五章，其中，像一个miserere诗篇的jeremias ，形成了接近五个悲叹。 The fact that in the Hebrew Bible the Kinôth was removed, as a poetic work, from the collection of prophetic books and placed among the Keth&úhîm, or Hagiographa, cannot be quoted as a decisive argument against its Jeremiac origin, as the testimony of the Septuagint, the most important witness in the forum of Biblical criticism, must in a hundred other cases correct the decision of the Masorah.事实上，在希伯来文圣经的kinôth已被删除，作为一个诗意的工作，从收集的预言书籍和放置之间的keth ＆ úhîm ，或hagiographa ，不能引用作为一个决定性的反对其jeremiac原产地，作为证词的septuagint ，最重要的证人在论坛圣经的批评，必须在1 100其他案件正确的决定，该masorah 。 Moreover, the superscription of the Septuagint seems to presuppose a Hebrew original.此外， superscription的septuagint似乎假定一希伯来语原。
B. Technical Form of the Poetry of Lamentations B.技术形式的诗歌悲叹
(1) In the first four laments the Kînah measure is used in the construction of the lines. （ 1 ）在首四年遗憾kînah措施，是用在建设的方针。 In this measure each line is divided into two unequal members having respectively three and two stresses, as for example in the introductory first three lines of the book.在这方面的措施，每一行分为两个不平等的成员分别为3和2讲，例如在介绍头三行这本书。
(2) In all five elegies the construction of the verses follows an alphabetical arrangement. （ 2 ）在所有五个elegies建造该诗如下按字母顺序排列的安排。 The first, second, fourth, and fifth laments are each composed of twenty-two verses, to correspond with the number of letters in the Hebrew alphabet; the third lament is made up of three times twenty-two verses.第一，第二，第四，第五和感叹是，每个组成的22韵文，对应与字母数在希伯来文字母表;第三慨叹是成立的3倍2002年的诗。 In the first, second, and fourth elegies each verse begins with a letter of the Hebrew alphabet, the letters following in order, as the first verse begins with Aleph, the second with Beth, etc.; in the third elegy every fourth verse begins with a letter of the alphabet in due order.在第一，第二，第四和elegies每首诗开始与信希伯来文的字母，英文字母在以下秩序，作为第一首诗开始列，第二个与什么，等等;在第三挽歌每第四诗开始与信的英文字母排列在适当的秩序。 Thus, with a few exceptions and changes (Pê, the seventeenth, precedes Ayin the sixteenth letter), the Hebrew alphabet is formed from the initial letters of the separate verses.因此，除少数例外情况和变化（ pê ，第十七，先导ayin第十六信） ，希伯来文字母表，