The Book of Obadiah is the fourth book of the Twelve Minor Prophets in the Old Testament of the Bible.这本书的俄巴底亚书是第四本书的12小先知，在旧约的圣经。 This brief collection of sayings reflects the fall of Jerusalem in 587 BC.这简短的收集的说法反映了秋天，耶路撒冷在公元前587 。 Obadiah ("servant of the Lord") is particularly vehement toward the Edomites, long - standing enemies of Israel who cooperated with the Babylonian conquerors.俄巴底亚书（ “公仆主” ） ，尤其是强烈的对edomites ，长期-常委会的敌人以色列谁合作，与巴比伦的征服者。 He calls down divine judgment on the Edomites and predicts a final day of return from exile and triumph over Edom.他呼吁下跌神圣的判决对edomites和预测的最后一天，返回从流亡和战胜益登。 The date of final compilation is uncertain.日期的最后汇编是不确定的。
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Obadiah, servant of the Lord.俄巴底亚书，公仆主。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Obadiah consists of one chapter, "concerning Edom," its impending doom (1-16), and the restoration of Israel (17-21).这本书的俄巴底亚书组成，其中一章， “关于益登” ，其即将灭亡（ 1月16日） ，并恢复以色列（ 17-21 ） 。 This is the shortest book of the Old Testament.这是最短的书旧约。 There are on record the account of four captures of Jerusalem, (1) by Shishak in the reign of Rehoboam (1 Kings 14:25); (2) by the Philistines and Arabians in the reign of Jehoram (2 Chr. 21:16); (3) by Joash, the king of Israel, in the reign of Amaziah (2 Kings 14:13); and (4) by the Babylonians, when Jerusalem was taken and destroyed by Nebuchadnezzar (BC 586).有记录在案的帐户， 4捕获的耶路撒冷， （ 1 ）由希沙克在统治雷霍博姆（ 1国王14时25分） ; （ 2 ）由非利士人与阿拉伯人在统治jehoram （ 2人权委员会。 21时16分） ; （ 3 ）由乔阿什，国王以色列，在统治亚玛谢（ 2国王14时13分） ; （ 4 ）由巴比伦人，当耶路撒冷被带到和销毁布恰德内扎尔（公元前586 ） 。 Obadiah (11-14) speaks of this capture as a thing past.俄巴底亚书（ 11月14日）谈到这捕获作为一个过去的事。 He sees the calamity as having already come on Jerusalem, and the Edomites as joining their forces with those of the Chaldeans in bringing about the degradation and ruin of Israel.他认为，作为灾难已经来就耶路撒冷，以及edomites作为加入他们的力量，与那些对chaldeans ，使有关退化和毁灭以色列。
We do not indeed read that the Edomites actually took part with the Chaldeans, but the probabilities are that they did so, and this explains the words of Obadiah in denouncing against Edom the judgments of God.我们不确实看到了edomites其实是参加了与chaldeans ，但概率是，他们这样做，这说明的话，俄巴底亚书在谴责对益登的判决上帝。 The date of his prophecies was thus in or about the year of the destruction of Jerusalem.的日期，他的预言，因此在或即将在今年的破坏耶路撒冷。 Edom is the type of Israel's and of God's last foe (Isa. 63:1-4).益登的类型是以色列的和上帝的最后的敌人（以赛亚63:1-4 ） 。 These will finally all be vanquished, and the kingdom will be the Lord's (comp. Ps. 22:28).这些最终将全部战败国，和英国将成为主的（ comp.的PS 。 22时28分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
In all probability this prophet's period was just after the conquest of Judah by Babylon, and prior to that of Edom by the same people, which it is his mission to proclaim (1).在所有的概率，这先知的时期，只是后，征服犹大由巴比伦，和之前表示，益登由同一人，这是他的使命宣告（ 1 ） 。 Of all the nations afflicting the Jews the chief were the Assyrians, the Babylonians and Edomites; and although the last-named were their close relatives, they were the greatest enemies of all.所有国家的困扰犹太人行政被亚述人，巴比伦人和edomites ;虽然最后被命名为他们的近亲，他们最大的敌人。 The Edomites descended from Esau, the brother of Jacob, the ancestor of Israel.该edomites下降，从以扫，雅各的兄弟，祖先以色列。 Examine the map to familiarize yourself with their territory, and by the aid of the concordance or Bible dictionary, refresh your recollection of their relations with Israel in the past.研究地图，以熟悉自己与他们的领土，并借助语词或圣经字典，刷新您的回忆，他们与以色列的关系在过去的。 Compare also Jeremiah 49: 7-22.比较也耶利米49 ： 7月22日。 The Edomites were not throught of very highly by their neighbors (2), but were conceited in their own eyes.该edomites人没有想到的很高，他们的邻居（ 2 ） ，但自负在自己的眼睛。
Why (3)?为什么（ 3 ） ？ Would their supposedly impregnable situation save them (4)?将他们的假定牢不可破的情况，节省他们（ 4 ） ？ What figures of speech are used to show, by contrast, the thoroughness of the destruction to fall upon them (5, 6)?什么数字讲话，是用来显示，相比之下，彻底销毁下降后，他们（五日，六日） ？ Of what were they proud in addition to the physical features of their territory (8, 9)?什么是他们引以自豪，除了到的物理特征在其领土上（ 8 ， 9 ） ？ Why is this judgment to fall upon them (10)?为什么会这样的判断，落在他们（ 10 ） ？ Note what they did in the case of Judah in her day of need: (1) They stood aloof (verse 11); (2) they rejoiced in her calamity (verse 12): (3) they boasted against her (same verse); (4) they shared in her spoiling (verse 13); (5) they prevented the escape of some of her people (verse 14); and (6) they actually delivered up some of them as prisoners (same verse).注意：他们所做的，在案件犹大在她每天需要的： （ 1 ）他们站在超然（新诗11 ） ; （ 2 ）他们很高兴在她的灾难（新诗12 ） ： （ 3 ）他们自己吹嘘的对她（同一首诗） ; （ 4 ） ，他们共同在她的破坏（新诗13 ） ; （ 5 ）防止他们逃跑的她的一些人（诗14 ） ;及（ 6 ） ，他们实际交付了他们中的一些作为囚犯（同一首诗） 。
Is it to be wondered at that God should speak as He does (15, 16)?是否要知道在上帝应该发言，就要像他那样（ 15 ， 16 ） ？ And now mark the difference.马克和现在的差异。 Judah has been carried into captivity and her land was deserted, but was that condition in her case to continue (17)?犹大已进行到圈养的和她的土地被遗弃，但条件是，在她的案件继续（ 17 ） ？ On the contrary, what would be true of Edom (18)?与此相反，会有什么真正的益登科技（ 18 ） ？ In the day to come observe that while she will be swallowed up, Judah and Israel shall arise again, and possess not only their own land but that of Edom and Philistia as well (19, 20. It will be the day of the Messiah (21).在一天中来观察，虽然她将吞噬了，犹大和以色列应再次出现，不仅拥有自己的土地上，但益登和非利士以及（ 19日， 20日，这将是一天的弥赛亚（ 21 ） 。
Questions 1. 问题 1 。 What was Obadiah's period?什么是俄巴底亚书的时间？ 2. 2 。 What is his mission?什么是他的使命？ 3. 3 。 What relation existed between the Edomites and Israelites?是什么关系之间存在的edomites和以色列人？ 4. 4 。 Have you identified the territory of the first names on the map?你有确定的领土上首次名称在地图上？ 5. 5 。 How did they show enmity toward Israel?他们是如何显示对以色列的敌意？ 6. 6 。 What contrast will be seen in Edom and Israel in the time to come?什么对比中可以看出，在益登和以色列，在今后一段时间呢？ 7. 7 。 When will that be?何时会是这样的呢？
(A Minor Prophet). （未成年人的先知） 。
This name is the Greek form of the Hebrew `Obhádhyah, which means "the servant [or worshipper] of Yahweh".这个名字是希腊的形式，希伯来文` obhádhyah ，意思是“仆人[或信徒]雅巍” 。 The fourth and shortest of the minor prophetical books of the Old Testament (it contains only twenty-one verses) is ascribed to Abdias.第四和最短的未成年人prophetical书籍的旧约（它仅包含01年的诗）是归因于abdias 。 In the title of the book it is usually regarded as a proper name.在图书的书名，这是通常被看作一个适当的名称。 Some recent scholars, however, think that it should be treated as an appellative, for, on the one hand, Holy Writ often designates a true prophet under the appellative name of "the servant of Yahweh", and on the other, it nowhere gives any distinct information concerning the writer of the work ascribed to Abdias.最近的一些学者，但是，认为这应被视为一appellative ，为，一方面，神圣的令状，往往指定一个真正的先知下appellative的名称： “雅巍的公仆” ，另一方面，它没有给出任何明显的信息有关的作家的工作归功于abdias 。 It is true that in the absence of such authoritative information Jews and Christian traditions have been freely circulated to supply its place; but it remains none the less a fact that "nothing is known of Abdias; his family, station in life, place of birth, manner of death, are equally unknown to us" (Abbé Trochon, Les petits prophètes, 193).这是事实在没有这种权威的信息，犹太人和基督教传统已自由传阅的供应其位置，但它仍然没有少一个事实： “没有什么是已知的abdias ;他的家人，站在生活中，出生地点，地死亡，也同样不知道我们“ （ abbé特罗雄，本港就业辅导组petits prophètes ， 193号） 。 The only thing that may be inferred from the work concerning its author is that he belonged to the Kingdom of Juda.只有一件事，可以推断，从工作的关于其作者是，他属于王国juda 。 The short prophecy of Abdias deals almost exclusively with the fate of Edom as is stated in its opening words.短期的预言， abdias交易几乎完全与益登的命运一样，说明在其开放的话。 God has summoned the nations against her.上帝召见联合国反对她。 She trusts in her rocky fastnesses, but in vain.她相信在她的岩石牢度，但不成功。 She would be utterly destroyed, not simply spoiled as by thieves (1-6).她将完全摧毁，而不是仅仅作为惯坏了由小偷（ 1-6 ） 。 Her former friends and allies have turned against her (7), and her wisdom shall fail her in this extremity (8,9).她的前的朋友和盟国，使反对她的（ 7 ） ，和她的智慧，应失败，她在这四肢（ 8,9 ） 。 She is justly punished for her unbrotherly conduct towards Juda when foreigners sacked Jerusalem and cast lots over it (10-11).她是公正的惩罚，她unbrotherly进行对juda当外国人被解职耶路撒冷和铸造地段超过它（ 10-11 ） 。 She is bidden to desist from her unworthy conduct (12-14).她是bidden ，以停止从她的卑微的进行（ 12月14日） 。 The "day of Yahweh" is near upon "all the nations", in whose ruin Edom shall share under the united efforts of "the house of Jacob" and "the house of Joseph" (16-18). “天雅巍”是附近后， “所有国家” ，在其废墟益登的份额，应根据联合国的努力“众议院雅各布”和“众议院约瑟夫” （ 16-18 ） 。 As for Israel, her borders will be enlarged in every direction; "Saviours" shall appear on Mount Sion to "judge" the Mount of Esau, and the rule of Yahweh shall be established (19-20).至于以色列，她的边界将扩大在各个方向; “救星”应出现在山锡永，以“法官”山以扫和法治精神，雅巍应设立（ 19-20 ） 。
DATE OF THE PROPHECY OF ABDIAS日期预言的abdias
Besides the shortness of the book of Abdias and its lack of a detailed title such as is usually prefixed to the prophetical writings of the Old Testament, there are various reasons, literary and exegetical, which prevents scholars from agreeing upon the date of its composition.除了短促的书abdias和其缺乏一套详细的标题，例如通常是前缀向prophetical的著作旧约，原因是多方面的，文学和训诂，以防止学者从商定日期，它的组成。
Many among them (Keil, Orelli, Vigouroux, Trochon, Lesêtre, etc.) assign its composition to about the reign of Joram (ninth century BC).很多，其中（ Keil公司，我认为奥利尼， vigouroux ，特罗雄， lesêtre等）转让其组成约统治joram （公元前九世纪） 。 Their main ground for this position is derived from Abdias's reference (11-14) to a capture of Jerusalem which they identify with the sacking of the Holy City by the Philistines and the Arabians under Joram (2 Chronicles 21:16,17).他们的主要理由，这一立场是来自abdias的参考（ 11月14日）捕获的耶路撒冷，他们找出与裁员的圣城由非利士人与阿拉伯人下joram （ 2方志21:16,17 ） 。 The only other seizure of Jerusalem to which Abdias (11-14) could be understood to refer would be that which occurred during the lifetime of the prophet Jeremias and was effected by Nabuchodonosor (588-587 BC).唯一的其他海关检获耶路撒冷其中abdias （ 11月14日）可以被理解为是指将那些发生在一生的先知jeremias ，并影响nabuchodonosor （公元前588-587 ） 。 But such reference to this latter capture of the Jewish capital is ruled out, we are told, by the fact that Jeremias's description of this event (Jeremiah 49:7-22) is so worded as to betray its dependence on Abdias (11-14) as on an earlier writing.但这种参考这后者捕捉犹太资本是排除了，告诉我们，事实jeremias的描述这一事件（耶利米49:7-22 ）是这样的措辞，以出卖其依赖于abdias （ 11月14日）就较早的书面答复。 It is ruled out also by Abdias's silence concerning the destruction of the city or of the Temple which was carried out by Nabuchodonosor, and which, as far as we know, did not occur in the time of King Joram.这是排除也由abdias的沉默有关销毁的城市或对寺院进行了由nabuchodonosor ，并且，据我们所知，并没有出现在的时候，国王joram 。
A second argument for this early date of the prophecy is drawn from a comparison of its text with that of Amos and Joel.第二个论点，这为早日实现的预言是取自一比较，其文字与的阿莫斯和Joel 。 The resemblance is intimate and, when closely examined, shows, it is claimed, that Abdias was anterior to both Joel and Amos.该相似性是亲密，当仔细研究，表演，据称， abdias是前两个的Joel和Amos 。 In fact, in Joel 2:32 (Hebrews 3:5) "as the Lord hath said" introduces a quotation from Abdias (17).事实上，在约珥2时32分（希伯来书3时05分） “作为主祂所说： ”介绍报价从abdias （ 17 ） 。 Hence it is inferred that the prophecy of Abdias originated between the reign of Joram and the time of Joel and Amos, that is, about the middle of the ninth century BC The inference is said also to be confirmed by the purity of style of Abdias's prophecy.因此，这是推断，该预言abdias源自之间的统治joram和时间，约珥和Amos ，即约中第九世纪卑诗省的推理是说，还待证实，由纯度的作风， abdias的预言。
Other scholars, among whom may be mentioned Meyrick, Jahn, Ackerman, Allioli, etc., refer the composition of the book to about the time of the Babylonian Captivity, some three centuries after King Joram.其他学者，其中可能会提到meyrick ，的Jahn ，阿克曼，阿廖利等，是指组成的这本书约的时候，巴比伦的圈养，有些三个世纪后，国王joram 。 They think that the terms of Abdias (11-14) can be adequately understood only of the capture of Jerusalem by Nabuchodonosor; only this event could be spoken of as the day "when strangers carried away his [Juda's] army captive, and foreigners entered into his gates, and cast lots upon Jerusalem"; as "the day of his [Juda's] leaving his country . . . . the day of their [the children of Juda's] destruction"; "the day of their ruin"; etc. They also admit that Abdias (20) contains an implicit reference to the writer as one of the captives in Babylon.他们认为该条款abdias （ 11月14日）可以得到充分的理解，不仅捕获耶路撒冷的nabuchodonosor ;只有这个事件可以作为发言的一天： “当陌生人从现场抬出他的[ juda的]军队俘虏，和外国人进入到他的盖茨，并投下地段后，耶路撒冷“ ; ”天，他[ juda的]离开他的国家。 。一天他们的[儿童juda的]销毁“ ， ”天他们的破坏“ ;等。他们也承认， abdias （ 20 ）包含一个隐含的参考，作者之一的俘虏在巴比伦。
Others again, ascribe the present book of Abdias to a still later date.其他再次，归于本书abdias一个仍然较后的日期。 They agree with the defenders of the second opinion in interpreting Abdias (11-14) as referring to the capture of Jerusalem by Nabuchodonosor, but differ from them in holding that (20) does not really prove that the author of the book lived during the Babylonian exile.他们同意与维护者的第二个意见，在解释abdias （ 11月14日）是指捕捉耶路撒冷的nabuchodonosor ，但不同于他们在认为（ 20 ）并没有真正证明这本书的作者生活在巴比伦流亡国外。 They claim that a close study of Abdias (15-21), with its apocalyptic features (reference to the day of the Lord as being at hand upon all nations, to a restoration of all Israel, to the wonderful extent of territory and position in command which await the Jews in God's kingdom), connects necessarily the prophecy of Abdias with other works in Jewish literature [Joel, Daniel, Zechariah 9-14] which, as they think, belong to a date long after the return from Babylon.他们宣称，密切研究abdias （ 15-21 ） ，其世界末日的特点（参考主日作为在手后，所有国家，恢复了所有以色列，以精彩的程度和领土的立场命令，其中等待犹太人在上帝的英国） ，连接一定的预言， abdias与其他工程在犹太文学[的Joel ，丹尼尔，撒迦利亚书9月14日] ，因为他们认为，属于同一个日期后不久返回，从巴比伦。
These, then are the three leading forms of opinion which prevail at the present day regarding the date of composition of the book of Abdias, none of which conflicts with the prophetical import of the work concerning the utter ruin of Edom at a later date and concerning the Messianic times.这些，然后是三代领导形式的意见占上风，目前天就日期组成的这本书的abdias ，其中并无冲突与prophetical进口工作的有关彻底毁灭的益登科技在稍后的日期和有关该弥赛亚的时代。
Publication information Written by Francis E. Gigot.出版的资料，撰写的弗朗西斯e. gigot 。 Transcribed by Hilary Ho Sang.转录由希拉里议员桑。 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
Phillippe, in Dict. phillippe ，在翻译字典。 de la Bible; Selbie, in Hast., Dict.德香格里拉圣经;与塞尔比，在行事，翻译字典。 of Bible, sv Obadiah.圣经， sv俄巴底亚书。 Recent Commentaries: Trochon (1883); Peters (1892); Perowne (1898); Nowack (1897).最近的评论：特罗雄（ 1883 ） ;彼得斯（ 1892 ） ;扫（ 1898 ） ; nowack （ 1897 ） 。
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
-Critical View:关键的看法：
Relation to Jeremiah.有关耶利米。
Three Parts to the Prophecy.三个部分的预言。
Sepharad. sepharad 。
-Biblical Data: -圣经的数据：
This book, which bears the title "The Vision of Obadiah," consists of but twenty-one verses, which are devoted to a prophecy against Edom.这本书，负有标题“的视野，俄巴底亚书” ，构成的，但2001年的诗，这是专门讨论一个预言对益登。 The prophecy is usually divided into two parts: verses 1-9 and 10-21.预言通常是分为两部分：诗1月9日和10月21日。 In the first section Edom is pictured as sore pressed by foes.在第一部分，益登照片作为压疮的敌人。 She has become "small among the nations," and Yhwh is to bring her down from "the clefts of the rock" where she dwells.她已成为“小国家之间， ”和yhwh是把她从“裂缝的岩石” ，而她驻留。 Edom is further said to be overrun with thieves; and her own allies are destroying her.益登科技是进一步表示，要超支与小偷;和自己的盟国正在摧毁她。
In the second part it is declared that because of violence done by Edom to his brother Jacob, and especially because of the part taken by Edom on the day when "foreigners entered into his gates, and cast lots upon Jerusalem" (verse 11), "the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall burn among [AV "kindle in"] them, and devour them" (verse 18).在第二部分，这是宣布说，由于暴力所做的益登科技，以他的哥哥雅各布，尤其是因为部分所采取的益登科技在当天，当“外国人进入他的盖茨，并投下地段后，耶路撒冷” （诗11 ） ， “众议院雅各布应发生火警，和众议院的约瑟夫火焰，和众议院以扫为茬，他们应烧伤，其中[影音”点燃在“ ] ，并吃掉他们” （诗18 ） 。 The prophecy concludes with the declaration that Israelitish captives shall return from Sepharad and possess the cities of the South (Negeb), that saviors shall return to Mount Zion to judge Esau, and the kingdom shall be Yhwh's.预言最后的宣言israelitish俘虏应回报sepharad ，具备雄厚的南方城市（尼革） ，救世者，应返回到锡安山，以法官以扫，以及英国应yhwh的。
It should be noted that verses 1 to 6 closely resemble a number of verses in Jeremiah (xlix. 7-22), which also consist of a prophecy against Edom.应该指出的是，诗1至6相似的一些诗在耶利米（ xlix. 7月22日） ，这也构成了一个预言对益登。
-Critical View:关键的看法：
The resemblance to Jeremiah, referred to above, may mean that Jeremiah borrowed from Obadiah, or that the latter borrowed from the former, or that both borrowed from a still earlier prophet.该相似耶利米，上面提到的，可能意味着耶利米借来的，由俄巴底亚书，或者说，后者借用前，或双方借来的，从刚才还是先知。
Relation to Jeremiah.有关耶利米。
Arguments of much force have been presented for the priority of Obadiah.论据太大的力量已经为优先俄巴底亚书。 In Obadiah the opening of the prophecy seems to be in a more fitting place, the language is terser and more forcible than in Jeremiah; and parallels to the language of these passages appear in other parts of Obadiah, while they do not appear in Jeremiah.在俄巴底亚书开幕的预言，似乎是在一个较为恰当的地方，语言是terser和更强行比在耶利米;平行，以语言，这些通道出现在其他部分俄巴底亚书，虽然他们没有出现在耶利米。 For these reasons most scholars, except Hitzig and Vatke, believe that the passage appears in Obadiah in its more original form.基于这些原因，大多数学者，除希齐格和vatke ，相信通过出现在俄巴底亚书在其更原始的形式。 As the passage in Jeremiah dates from the fourth year of the reign of Jehoiakim (604 BC), and as Ob.作为通过在耶利米日期从第四年统治jehoiakim （ 604 BC ）的，并作为转播。 11-14 seems clearly to refer to the destruction of Jerusalem by Nebuchadnezzar (586 BC), it is evident that the Book of Obadiah did not lie before Jeremiah in its present form. 11月14日，似乎明确指破坏耶路撒冷的布恰德内扎尔（ 586 BC ）的，很显然，这本书的俄巴底亚书并不在于前耶利米以其目前的形式。 This appears also from the fact that in Ob.这似乎也从事实，即在转播。 10-21 there is much material which Jeremiah does not quote, and which, had he known it, would have suited his purpose admirably. 10月21日，有很多材料耶利米不引述，其中，他知道，会有适合他的目的，令人钦佩。 It is true that Wellhausen finds no difficulty in the date, believing with Stade, Smend, and Schwally that Jer.这是事实浩没有发现任何的困难，在日期，相信与比赛，斯门德， schwally认为，张哲。 xlvi.-li. is not the work of Jeremiah.是不是工作的耶利米。 Nowack holds with Giesebrecht that these chapters of Jeremiah contain many interpolations, one of which is xlix. nowack举行与吉泽布雷希特认为，这些章节耶利米包含许多插值，其中之一是xlix 。 7-22. 7月22日。 These scholars are, therefore, able to hold that the Jeremiah passage is dependent upon Obadiah, and also to hold that Obadiah is post-exilic.这些学者，因此能够认为耶利米通过取决于俄巴底亚书，也认为是俄巴底亚书后exilic 。 On the whole the view of Ewald, GA Smith, and Selbie, that both Jeremiah and the present Obadiah have quoted an older oracle, and that Obadiah has quoted it with least change, seems the most probable.就整体而言，鉴于埃瓦尔德，遗传算法史密斯，与塞尔比，双方耶利米和目前的俄巴底亚书所引述的一老年人，甲骨文，以及俄巴底亚书引用了它与最少的变化，似乎最有可能的。
As verse 7 is not quoted in Jeremiah, and as it seems difficult to refer it to any time prior to the Exile, GA Smith with much probability makes the post-exilic portion begin with verse 7.作为诗七是没有引述在耶利米，因为它似乎很难把它转交之前的任何时间流放，史密斯与遗传算法的概率很大，使后exilic部分开始与诗7 。 Most critics hold that verses 11-14 refer to thedestruction of Jerusalem by Nebuchadnezzar.大多数批评认为，韵文11月14日是指thedestruction耶路撒冷的布恰德内扎尔。 As the Assyrians and Babylonians are not referred to, it is probable that the "nations" who were plundering Edom were Arabic tribes.作为亚述人及巴比伦人都没有提到，这是有可能的“联合国”谁被掠夺益登被阿拉伯语部落。 Winckler (in "Altorientalische Forschungen," ii. 455, and in Schrader, "KAT" 3d ed., pp. 294 et seq.) places the episode in the reign of Darius. winckler （在“ altorientalische forschungen ， ”二455 ，并在施拉德， “吉”三维教育署，第294条及以下各条） 。地方的插曲，在大流士统治。 Wellhausen is probably right in believing that reference is made in verses 1-15 to the same epoch of Edom's history as that referred to in Mal.浩可能是正确的，以为参考了在诗1月15日到同一时代的益登科技的历史提到，在仲裁法。 i.我。 2-5, and that the inroads of these "nations" were the beginning of the northern movement of the Nabatæans. 2月5日，并侵害了这些“国家”开始北部运动的nabatæans 。 If this be correct, this part of the prophecy comes from the early post-exilic period.如果这是正确的，这部分的预言，来自于战后初期exilic时期。
Cheyne ("Encyc. Bibl.") holds that the references to the Negeb in the concluding verses of the prophecy indicate for the latter part of the book a date considerably later than the Exile, after the Edomites had been pushed out into the Negeb and southern Judah.进益（ “ encyc 。 bibl 。 ” ）认为，参考向尼革，在总结诗的预言表明，对于后者的一部分，这本书的日期相当不迟于流亡后， edomites已被推到尼革和南部的犹大。 This view, which had been previously expressed by Nowack and has since been adopted independently by Marti, is confirmed by the eschatological character of the contents of verses 16-21.这一观点，已被先前所表达的nowack ，并已获得通过以来，独立马蒂，证实是由eschatological性质的内容，诗16-21 。 Marti is probably right in regarding these verses as a later appendix to the prophecy.马蒂可能是正确的就这些诗作为一个后附录的预言。 The position of the Edomites would indicate that the verses date from the Greek period; and the approaching conquest of the Idumean Negeb points to a Hasmonean date.立场的edomites会表明，该诗的日期从希腊时期;和接近征服的idumean尼革点，以一hasmonean日期。
Three Parts to the Prophecy.三个部分的预言。
There thus appear to be three parts to this short prophecy: (1) a pre-exilic portion, verses 1-6, quoted by Jeremiah and also readapted, with (2) additions, by another Obadiah in the early post-exilic days; and (3) an appendix, which probably dates from Maccabean times.因此，有似乎是三个部分，以这短短的预言： （ 1 ）前exilic部分，韵文1月6日，所引述的耶利米，也readapted ， （ 2 ）增补，由另一俄巴底亚书在战后初期exilic天;及（ 3 ）附录一，可能的日期从maccabean倍。 As to the exact date of the pre-exilic portion, it is difficult to speak.至于确切日期前exilic部分，是很难发言。 Some have dated it as early as the reign of Jehoshaphat; others, in the reign of Joram of Judah.有些过时，它早在统治的有约沙法;他人，在统治joram的犹大。 The circumstances appear to be too little known now to enable one to fix a date.情况似乎是太少，现在已知，使一，以订定日期。 Arabs have surged up from central Arabia from time immemorial.阿拉伯人高涨，从中央阿拉伯从远古时代。 The Nabatæan invasion of Edom was probably not the first time that Edom had been overrun with plunderers from that direction.该nabatæan入侵，益登，大概已经不是第一次了益登已超支与plunderers从这个方向前进。 Verses 1-6 probably refer to an earlier experience of a similar character, the circumstances of which can not now be traced.诗1月6日，大概是指到一个较早的经验，一个类似的性质，情况，不能现在是有迹可寻的。
Sepharad. sepharad 。
The captivity in Sepharad (verse 20) has occasioned much discussion.该囚禁在sepharad （新诗20 ） occasioned了很多讨论。 In ancient times "Sepharad" was believed to be a name for Spain.在远古时代“ sepharad ”被认为是一个名称为西班牙。 The Targum of Onḳelos renders it , ie, Hispania.该尔的onḳelos ，使其，即hispania 。 Schrader (lc 2d ed., p. 445) identifies it with Saparda, a town in Media mentioned in the inscriptions of Sargon.施拉德（立法会第2版，第445页）确定它与saparda ，一个城市在媒体提到，在题字萨尔贡。 If there was a Jewish colony of captives here, however, nothing is otherwise known of it; nor are any circumstances evident which would render probable the existence at this point of a colony of sufficient importance to be referred to in the terms used by Obadiah.如果有一个犹太人的殖民地，俘虏在这里，不过，没有什么是众所周知的，否则它;也不是任何情况下，明显会使可能的存在，在这一点上的一个殖民地，有足够的重要性，被称为在所使用的术语是由俄巴底亚书。
WR Smith and many recent writers have identified it with the Saparda which Darius in his inscriptions mentions between Cappadocia and Ionia as though it were, like them, a province.西铁的史密斯和最近的许多作家，已确定它与saparda ，其中大流士在他的题字提到之间的卡帕多西亚和爱奥尼亚好像被，和他们一样，一个省。 It is mentioned again in an inscription of the thirty-seventh year of the kings Antiochus and Seleucus, ie, 275 BC This region was somewhere in the neighborhood of Phrygia, Galatia, or Bithynia.这是再次提到在题词的第三十七年的国王安提奥和琉，即公元前275本地区的某处是在附近的phrygia ，加拉太，或bithynia 。 When it is remembered that Joel (Joel iii. 6) had complained that Hebrews were being sold to Greeks, it does not seem improbable that the late writer who added the appendix to Obadiah predicted the return of these captives and foretold the Israelitish conquest of Idumea which John Hyrcanus (c. 130 BC) accomplished.当它记得的Joel （约珥三，六）抱怨说，希伯来人被出售给希腊人，它似乎并不难以琢磨的说，已故的作家，谁补充，附录俄巴底亚书预测的回报，这些俘虏和预言该israelitish征服idumea其中约翰hyrcanus （长130 BC ）的完成。 Cheyne's view that "Sepharad" is dittography for , another name of Jerahmeel, is hardly convincing.进益的看法，认为“ sepharad ”是dittography ，另一个名称jerahmeel ，是难以令人信服的。
Emil G. Hirsch, George A. Barton埃米尔g.赫希，乔治巴顿
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：
In addition to the introductions of Driver, Cornill, König, Strack, and others, compare Wellhausen, Die Kleinen Propheten, 1893; Nowack, Die Kleinen Propheten, 1897; GA Smith, Book of the Twelve Prophets, 1898, ii.; and Marti, Dodekapropheton, 1903, iE GHGAB此外，该引进的司机， cornill ，柯尼希， strack ，和其他人，比较浩，模具kleinen propheten ， 1893年; nowack ，模具kleinen propheten ， 1897年;遗传算法史密斯，预订的12先知， 1898年第一，第二。 ;马蒂， dodekapropheton ， 1903年，即ghgab
ARTICLE HEADINGS:文章标题：
-In Rabbinical Literature: -在犹太教文献：
The name of thirteen different persons mentioned in the Bible.名称13不同的人所提到的圣经。 As vocalized in the Masoretic text, it means "worshiper of Yhwh."作为vocalized ，在masoretic文本，这意味着“ worshiper的yhwh ” 。 1. 1 。 Head steward to King Ahab of Israel.头部斯图尔德国王ahab以色列。 At the time of the persecution of the prophets of Yhwh by Jezebel, Obadiah succeeded in concealing one hundred of them in caves (I Kings xviii. 4-6).在时间的迫害的先知yhwh由jezebel ，俄巴底亚书成功地隐瞒100 ，他们在山洞里（我国王十八。 4月6日） 。 During the great famine he was sent by Ahab to search for food.在大饥荒的他被送往由ahab来搜寻食物。 He met the prophet Elijah, and brought Ahab the message that the famine was at an end (ib. 6 et seq.).他会见了先知以利亚，以及所带来的ahab讯息饥荒是在一月底（ ib. 6条及以下各条） 。 2. 2 。 A descendant of Jeduthun (I Chron. ix. 16).后代jeduthun （我慢性第九16段） 。 3. 3 。 One of the grandchildren of the last king, Jeconiah (ib. iii. 21).其中一个孙子最后国王约雅斤（ ib.三21段） 。 4. 4 。 A descendant of the tribe of Issachar, and one of David's heroes (ib. vii. 3).的后代，部落萨迦，其中大卫的英雄（ ib.七。 3 ） 。 5. 5 。 A descendant of Saul (ib. viii. 38, ix. 44).的后代，娑罗双树（ ib.八38 ，九44段） 。 6. 6 。 A Gadite, the second in the list of David's heroes who joined him in the desert before the capture of Ziklag (ib. xii. 9). 1 gadite ，第二次在名单大卫的英雄，谁加入了他在沙漠中前捕获ziklag （ ib.第十二9段） 。 7. 7 。 Father of Ishmaiah, who was appointed representative of the tribe of Zebulun, under David (ib. xxvii. 19).父亲ishmaiah ，谁被任命为代表的部落西布伦下，朱（ ib.二十七19段） 。 8. 8 。 One of the officers sent by Jehoshaphat to teach in the different towns of Judea (II Chron. xvii. 7).一对有关人员发出的有约沙法教授在不同的城镇朱迪亚（二慢性第十七7段） 。 9. 9 。 A Levite, who, during the reign of Josiah, was placed over the workmen repairing the Temple (ib. xxxiv. 12).利，谁，统治期间乔赛亚，是放在工人修复庙（ ib.第三十四12段） 。 10. 10 。 Son of Jehiel; chief of 218 men who returned with Ezra to Palestine (Ezra viii. 9).儿子耶歇;总长218男子谁返回以斯拉向巴勒斯坦（以斯拉八，九） 。 11. 11 。 One of those who signed, with Nehemiah, the covenant to live according to the doctrines of the law of Moses (Neh. x. 6).其中一人谁签署，尼希米记，该公约的生活根据该理论，我国的法律规定，郑慕智（ neh.十6 ） 。 12. 12 。 One of the porters of the gates in the porticoes of the new Temple (ib. xii. 25).其中的搬运工的盖茨，在porticoes的新庙（ ib.第十二25段） 。 13. 13 。 A prophet who lived probably about 587 BC (Ob. 1).EGHSO先知谁住，大概约公元前587 （ ob. 1 ） 。 eghso
-In Rabbinical Literature: -在犹太教文献：
Obadiah was a proselyte of Edomite origin (Sanh. 39b), and is said to have been a descendant of Eliphaz, the friend of Job (Yalḳ. ii. 549).俄巴底亚书是一个proselyte的edomite原产地国（ sanh. 39 B ） ，并说已的后代， eliphaz ，朋友的就业（ yalḳ.二549 ） 。 He is identified with the Obadiah who prophesied against Edom (Ob. 1).他是确定了与俄巴底亚书谁预言对益登科技（ ob. 1 ） 。 It is said that he was chosen to prophesy against Edom because he was himself an Edomite.这是说，他被选为预言对益登，因为他是自己一edomite 。 Moreover, having lived with two such godless persons as Ahab and Jezebel without learning to act as they did, he seemed the most suitable person to prophesy against Esau (Edom), who, having been brought up by two pious persons, Isaac and Rebekah, had not learned to imitate their good deeds.此外，居住与两个这样的godless人ahab和jezebel没有学习，以作为他们那样，他似乎最合适的人预言对以扫（益登） ，谁，已提出了由两个虔诚的人，艾萨克和rebekah ，没有据悉，模仿他们的善行。 Obadiah is supposed to have received the gift of prophecy for having hidden the hundred prophets from the persecution of Jezebel.俄巴底亚书是为了收到的礼物预言有隐藏100先知，从迫害jezebel 。 He hid the prophets in two caves, so that if those in one cave should be discovered those in the other might yet escape (Sanh. lc).他躲在先知在两个洞穴，因此，如果那些在一洞穴，应该发现那些在其他的可能，但逃脱（ sanh.立法会） 。 Obadiah was very rich, but all his wealth was expended in feeding the poor prophets, until, in order to be able to continue to support them, finally he had to borrow money at interest from Ahab's son Jehoram (Ex. R. xxxi. 3).俄巴底亚书十分丰富，但所有他的财富是花费在喂养穷人的先知，直至，在为了能够继续支持他们，最后他不得不借钱，在利益从ahab的儿子jehoram （例如r.三十一。 3 ） 。 Obadiah's fear of God was one degree higher than that of Abraham; and if the house of Ahab had been capable of being blessed, it would have been blessed for Obadiah's sake (Sanh. lc).ECJZL俄巴底亚书的恐惧上帝是一个程度高于亚伯拉罕;如果众议院ahab已能够被有福了，它已为俄巴底亚书有福的，为了（ sanh.立法会） 。 ecjzl
Emil G. Hirsch, Schulim Ochser, Executive Committee of the Editorial Board, Jacob Zallel Lauterbach埃米尔g.赫希， schulim ochser ，执行委员会的编委会，雅各布扎莱尔lauterbach
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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