Book of Habakkuk, Habacuc哈巴谷書, Habacuc

General Information 一般信息

Habakkuk is one of the books of the Minor Prophets in the Old Testament of the Bible.哈巴谷是書籍的小先知在舊約聖經。 It is named for the prophet Habakkuk, who probably lived during the 7th century BC, and contains a discussion of the problem of evil.它被命名為先知哈巴谷,誰可能是生活在公元前7世紀,並包含一個討論問題的邪惡。 The prophet asks how God permits his will to be accomplished through oppression and lawlessness; the answer given is that individuals survive through fidelity to God, even when nations tumble.先知問上帝允許他的將是通過壓迫和無法無天;的答复是,個人的生存,通過忠實於上帝,即使聯合國下跌。 Chapter 3, a poem, expresses the writer's unshakable confidence in divine deliverance.第3章,一首詩,表達了作者的不可動搖的信心,神解脫。 The Dead Sea Scrolls contain a commentary on the Book of Habakkuk.死海古卷包含評注哈巴谷書。

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Book of Habakkuk, Habacuc哈巴谷書, Habacuc

Brief Outline簡要概述

  1. Perplexity of the Prophet as to why the sinful Jews are not punished, and why God should use a heathen nation to punish the Jews.困惑先知,為什麼罪孽深重的猶太人沒有受到懲罰,為什麼上帝應該使用異教徒國家懲罰猶太人。 (1) ( 1 )
  2. God's answer that the proud Chaldeans will themselves be punished (2)上帝回答說,自己感到自豪迦勒將受到懲罰( 2 )
  3. Prayer of Habakkuk (3)禱告哈巴谷( 3 )


Hab'akkuk

Advanced Information 先進的信息

Habakkuk, embrace, the eighth of the twelve minor prophets.哈巴谷,擁抱,第八的12輕微先知。 Of his personal history we have no reliable information.他個人的歷史,我們沒有可靠的信息。 He was probably a member of the Levitical choir.他可能是一個成員Levitical合唱團。 He was contemporary with Jeremiah and Zephaniah.他是當代的耶利米和Zephaniah 。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Prophecies of Hab'akkuk預言Hab'akkuk

Advanced Information 先進的信息

The Prophecies of Habakkuk were probably written about BC 650-627, or, as some think, a few years later.哈巴谷的預言可能書面約公元前650-627 ,或者在一些人認為,在幾年之後。 This book consists of three chapters, the contents of which are thus comprehensively described: "When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (1:2-17). And on this occasion the future punishment of the Chaldeans was revealed to him (2). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised."這本書包括三個章節,其內容,因此全面描述: “當先知在看到了強大的精神力量,迦勒臨近,威脅他的土地,並看到了巨大的罪惡,他們會在朱迪亞,他承擔他的投訴並懷疑前耶和華,公正和純( 1:2-17 ) 。而在此之際未來懲治迦勒發現他( 2 ) 。第三章預感的破壞他的國家,在核心的激勵先知,爭辯,他希望將敵人的批評。 “ The third chapter is a sublime song dedicated "to the chief musician," and therefore intended apparently to be used in the worship of God.第三章是一個崇高的歌曲專用“ ,對行政長官的音樂家” ,因此打算顯然是用來崇拜的神。 It is "unequalled in majesty and splendour of language and imagery."這是“女王陛下和無與倫比的輝煌語言和圖像。 ” The passage in 2:4, "The just shall live by his faith," is quoted by the apostle in Rom.通過在2點04分, “正義應靠自己的信仰, ”是引述宗徒在ROM 。 1:17. 1點17分。 (Comp. Gal. 3:12; Heb. 10:37, 38.) ( Comp.半乳糖。 3點12分;希伯來。 10:37 , 38 。 )

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Prophecies of Habakkuk預言哈巴谷

From: Home Bible Study Commentary by James M. Gray 來自:主頁聖經研究評論詹姆斯M灰色

Nothing is known of the personal history of Habakkuk, and but little as to the time when he prophesied.沒有人知道的個人歷史哈巴谷,並卻沒有作為的時候,他預言。 He is placed by some successor to Zephaniah, for he makes no mention of Assyria and yet refers to the approach of the Babylonian invasion.他是把一些繼承Zephaniah ,因為他沒有提到亞述和尚未提到的辦法,巴比倫入侵。 See 1:6; 2:3; 3:2, 16-19.見1點06分; 2時03分; 3:2 , 16-19 。 The book seems to have been written by himself, as we judge from 1: 2, and 2:1, 2. His "burden" begins by lamenting the iniquity of his people 1:1-4.這本書似乎是自己寫的,因為我們的法官從1 : 2和2:1 , 2 。他的“包袱”首先感嘆的不公正他的人民1:1-4 。 He then declares God's purpose of raising up the Chaldean nation as a scourge against them, 5-10.然後,他宣布上帝的宗旨,提高了加爾丁民族對他們的禍害, 5月10日。 The probability is that the Chaldeans (or Babylonians) were still a friendly nation (see 2 Kings 20:12-19), but they were soon to march through the land as a ravaging enemy.的概率是,迦勒(或巴比倫人)仍然是友好國家(見列王紀下20:12-19 ) ,但他們很快將3月通過的土地作為蹂躪敵人。

There were three invasions by the Babylonians, as the second book of Kings showed us; in the reigns of Jehoiakim, Jehoiachin and Zedekiah, and it is thought Habakkuk alludes to all three. Verse 11 of chapter 1 might be taken as a prophecy of the disease that came over Nebuchadnezzar when, as a punishment for his pride, his reason was taken from him for a season. The chapter concludes with an expostulation to the Holy One for inflicting such judgment on Judah and for using a nation to inflict them less righteous, as the prophet thinks, than themselves.有三種入侵的巴比倫人,作為國王的第二本書向我們展示;在統治Jehoiakim , Jehoiachin和Zedekiah ,它被認為哈巴谷提到的所有三個。新詩11第1章可作為一個預言的疾病過來尼布甲尼撒時,作為一種懲罰,他的驕傲,他的理由是從他的一個賽季。本章最後一個諫羅馬一對造成這種判斷猶太和使用國家造成他們少義作為先知認為,比自己。 In chapter 2 he awaits God's answer to this expostulation (verse 1), and receives it (verses 2-4).在第二章中,他在等待上帝的回答這個諫(詩1 ) ,並得到它(詩2月4日) 。

This is encouraging.這是令人鼓舞的。 "The vision shall surely come and the just shall live by faith and wait for it." “的構想一定會來的只是將生活的信念和等待。 ” The continuation of the chapter is a prediction of the judgments that shall fall on the Babylonians for their cruelty and idolatry.繼續章是一個預測的判決應落在巴比倫人的殘酷和崇拜。 "The prophet, hearing these promises and threatenings, concludes his book with a song, of praise and prayer (chapter 3). He celebrates past displays of the power and grace of Jehovah, supplicates God for the speedy deliverance of His people and closes by expressing a confidence in God which no change can destroy." Angus. “先知,聽到這些承諾和threatenings ,得出的結論與他的書一首歌,讚美和祈禱(第3章) 。慶祝過去顯示他的力量和恩典耶和華, supplicates上帝迅速解救他的人民和關閉的表達了對上帝的信心沒有改變可以摧毀。 “安格斯。 Attention is called to the words in chapter 2, verse 3, which the writer of Hebrews, according to the law of double reference, applies to the second coming of Christ (Hebrews 10:37, 38).請注意的話在第2章,詩3 ,希伯來書的作者,根據法律的雙重範圍,適用於第二次來的基督(希伯來書10:37 , 38 ) 。 In the same manner notice verse 4 of the same chapter, "The just shall live by faith," and the application of it in Romans 1:17; 5:1 and Galatians 3:24.以同樣的方式通知詩4同一章中, “正義應生活的信念, ”和它的應用在羅馬書1時17分; 5:1和加拉太3時24分。

Questions 1. 問題 1 。 What are the terms of the indictment against Judah, 1:1-4?什麼是條件起訴猶太, 1:1-4 ? 2. 2 。 What features of the military power of Babylon are noted 1:8?哪些功能軍事力量巴比倫是指出1:8 ? 3. 3 。 How would you interpret 2:1?你會如何解釋2:1 ? 4. Have you identified the New Testament reference in this lesson? 4 。您是否確定了新約聖經中提到這一課? 5. 5 。 What are the terms of indictment against Babylon, 2:5-19?什麼是起訴條件巴比倫, 2:5-19 ? 6. 6 。 Memorize 3:17, 18.背誦3時17分, 18 。


Prophecies of Habakkuk預言哈巴谷

Henry Concise Commentary亨利的簡要評述

Book Synopsis: The subject of this prophecy is the destruction of Judea and Jerusalem for the sins of the people, and the consolation of the faithful under national calamities.圖書簡介:主題這一預言是破壞Judea和耶路撒冷的罪過的人,和安慰的忠實根據國家災難。

Habakkuk 1哈巴谷1

Synopsis: The wickedness of the land.簡介:在邪惡的土地。 The fearful vengeance to be executed.害怕報復的被處決。 (1-11) | These judgments to be inflicted by a nation more wicked than themselves. ( 1月11日) |這些判決是對一個國家比自己更壞。 (12-17) ( 12月17日)

Ver.查看。 1-11 The servants of the Lord are deeply afflicted by seeing ungodliness and violence prevail; especially among those who profess the truth. 1月11日僕人勳爵深感困擾看到ungodliness和暴力佔上風;尤其是那些誰信奉的真理。 No man scrupled doing wrong to his neighbour.沒有人scrupled做錯了,他的鄰居。 We should long to remove to the world where holiness and love reign for ever, and no violence shall be before us.我們應該長期消除的世界裡,神聖和熱愛永遠統治,並沒有發生暴力事件,應擺在我們面前。 God has good reasons for his long-suffering towards bad men, and the rebukes of good men.上帝有良好的理由,他長期遭受苦難的對壞男人,和指責的好男人。 The day will come when the cry of sin will be heard against those that do wrong, and the cry of prayer for those that suffer wrong.總有一天當哭的罪孽將聽取對那些錯了,而且哭的祈禱那些受氣。

They were to notice what was going forward among the heathen by the Chaldeans, and to consider themselves a nation to be scourged by them.他們對發生了什麼事情前瞻性的異教徒的迦勒,並認為自己是一個民族要scourged他們。 But most men presume on continued prosperity, or that calamities will not come in their days.但大多數男人推定的繼續繁榮,或者說災難不會在其內。 They are a bitter and hasty nation, fierce, cruel, and bearing down all before them.他們是一個痛苦的和草率的國家,激烈,殘酷的,並考慮了所有之前。 They shall overcome all that oppose them.他們將克服一切反對他們。 But it is a great offence, and the common offence of proud people, to take glory to themselves.但它是一個偉大的罪行,共同犯罪人的驕傲,採取自己的榮耀。 The closing words give a glimpse of comfort.截止話一展舒適。

12-17 However matters may be, yet God is the Lord our God, our Holy One. 12月17日然而事項可能,但上帝是耶和華我們的神,我們神聖的一個。 We are an offending people, he is an offended God, yet we will not entertain hard thoughts of him, or of his service. It is great comfort that, whatever mischief men design, the Lord designs good, and we are sure that his counsel shall stand. Though wickedness may prosper a while, yet God is holy, and does not approve the wickedness.我們是一個得罪人,他是得罪上帝,但我們將不會受理艱苦思考,他或他的服務。這是極大的安慰,無論惡作劇男子設計,主設計好的,我們相信,他的律師應立場。雖然邪惡可能繁榮了一段時間,但上帝是神聖的,不批准的邪惡。 As he cannot do iniquity himself, so he is of purer eyes than to behold it with any approval.由於他不能做到的不公正自己,所以他是純潔的眼睛,而不是看它的任何批准。 By this principle we must abide, though the dispensations of his providence may for a time, in some cases, seem to us not to agree with it.這一原則我們必須遵守,但特許他普羅維登斯可能有一段時間,在某些情況下,在我們看來,不同意它。

The prophet complains that God's patience was abused; and because sentence against these evil works and workers was not executed speedily, their hearts were the more fully set in them to do evil.先知抱怨說,上帝的忍耐是濫用;和因為一句對這些邪惡的作品和工人沒有執行迅速,他們的心是更充分地確定他們這樣的罪惡。 Some they take up as with the angle, one by one; others they catch in shoals, as in their net, and gather them in their drag, their enclosing net.他們採取了一些與角度,一個接一個,其他的,他們趕上的灘塗,在其淨,並收集他們的拖累,其內附淨。 They admire their own cleverness and contrivance: there is great proneness in us to take the glory of outward prosperity to ourselves.他們欣賞自己的聰明和發明:有很大的傾向性在我們採取的榮耀外向繁榮自己。 This is idolizing ourselves, sacrificing to the drag-net because it is our own.這是崇拜自己,犧牲的拖放淨,因為它是我們自己。 God will soon end successful and splendid robberies. Death and judgment shall make men cease to prey on others, and they shall be preyed on themselves.上帝將很快結束的成功和輝煌的搶劫。死亡和判斷應停止男子獵物他人,並應折磨自己。 Let us remember, whatever advantages we possess, we must give all the glory to God.讓我們記住,無論我們擁有的優勢,我們必須讓所有的榮耀上帝。

Habakkuk 2哈巴谷2

Synopsis: Habakkuk must wait in faith.簡介:哈巴谷必須等待的信念。 (1-4) | Judgments upon the Chaldeans. (5-14) | Also upon drunkeness and idolatry. ( 1-4 ) |判決後迦勒。 ( 5月14日) |還取決於drunkeness和崇拜。 (15-20) ( 15-20 )

Ver.查看。 1-4 When tossed and perplexed with doubts about the methods of Providence, we must watch against temptations to be impatient. 1月4日當扔和困惑與疑慮方法靜宜,我們必須對誘惑觀賞感到不耐煩。 When we have poured out complaints and requests before God, we must observe the answers God gives by his word, his Spirit, and providences; what the Lord will say to our case.當我們投入了投訴,並請上帝面前,我們必須遵守的答案上帝給他的一句話,他的精神,和providences ;什麼上帝會說我們的情況。 God will not disappoint the believing expectations of those who wait to hear what he will say unto them.上帝不會辜負期望,相信那些誰等待聽聽他會說對他們。 All are concerned in the truths of God's word. Though the promised favour be deferred long, it will come at last, and abundantly recompense us for waiting.大家都關心的真理和天主聖言的。雖然答應贊成推遲長,這將是在去年,和充分的補償我們久等了。 The humble, broken-hearted, repenting sinner, alone seeks to obtain an interest in this salvation.簡陋,傷懷,悔改的罪人,僅要求獲得的利益在這個救贖。

He will rest his soul on the promise, and on Christ, in and through whom it is given.他將他的靈魂休息的諾言,並在基督,並通過人給出。 Thus he walks and works, as well as lives by faith, perseveresto the end, and is exalted to glory; while those who distrust or despise God's all-sufficiency will not walk uprightly with him.因此,他行走和工作,以及生活的信念, perseveresto的目的,是崇高的,以榮耀;而誰不信任或輕視上帝的所有自給自足不會走路uprightly了他。 The just shall live by faith in these precious promises, while the performance of them is deferred.剛剛將生活的信心,這些珍貴的諾言,而他們的表現是推遲。 Only those made just by faith, shall live, shall be happy here and for ever.只有那些作出公正的信念,將生活,很高興在這裡和永遠。

5-14 The prophet reads the doom of all proud and oppressive powers that bear hard upon God's people. 5月14日先知讀取末日所有驕傲和壓迫的權力而承受難以根據上帝的子民。 The lusts of the flesh, the lust of the eye, and the pride of life, are the entangling snares of men; and we find him that led Israel captive, himself led captive by each of these.在情慾的肉體,慾望的眼睛,和生命的驕傲,是男子糾纏圈套,我們找到他,導致以色列俘虜,他領導的俘虜每個。 No more of what we have is to be reckoned ours, than what we come honestly by.沒有更多的我們是不可忽視我們,比我們來誠實的。 Riches are but clay, thick clay; what are gold and silver but white and yellow earth?財富只是粘土,厚粘土;什麼是黃金和白銀,但白色和黃色的地球? Those who travel through thick clay, are hindered and dirtied in their journey; so are those who go through the world in the midst of abundance of wealth.這些誰穿過厚厚的泥土,是阻礙和弄髒他們的行程中,所以是誰通過世界處於豐富的財富。 And what fools are those that burden themselves with continual care about it; with a great deal of guilt in getting, saving, and spending it, and with a heavy account which they must give another day!什麼是那些傻瓜自己負擔不斷關心它與大量的內疚讓,節約和支出,並懷著沉重的帳戶,他們必須放棄另一天!

They overload themselves with this thick clay, and so sink themselves down into destruction and perdition.他們超負荷本厚厚的泥土,使匯本身分為破壞和毀滅。 See what will be the end hereof; what is gotten by violence from others, others shall take away by violence. Covetousness brings disquiet and uneasiness into a family; he that is greedy of gain troubles his own house; what is worse, it brings the curse of God upon all the affairs of it.看看年底將於此;什麼是得到他人的暴力,其他應帶走的暴力。貪婪帶來憂慮和不安到一個家庭,他是貪婪的增益麻煩自己的房子;更糟的是,它帶來的上帝詛咒的所有事務的。 There is a lawful gain, which, by the blessing of God, may be a comfort to a house; but what is got by fraud and injustice, will bring poverty and ruin upon a family.有合法利益,這是上帝的祝福,可以是一個舒適的房子,但什麼是有欺詐和不公平,將貧困和毀滅了一個家庭。

Yet that is not the worst; Thou hast sinned against thine own soul, hast endangered it.然而,這並不是最糟糕的;你對你自己的罪的靈魂,你瀕危它。 Those who wrong their neighbours, do much greater wrong to their own souls.這些誰錯了他們的鄰居,做更大的錯誤,以自己的靈魂。 If the sinner thinks he has managed his frauds and violence with art and contrivance, the riches and possessions he heaped together will witness against him.如果罪人認為他已經設法他的欺詐和暴力行為藝術和發明,財富和物品堆在一起,他將看到他。 There are not greater drudges in the world than those who are slaves to mere wordly pursuits.有沒有更大的drudges在世界上誰是比奴隸僅僅wordly追求。 And what comes of it?和是什麼呢? They find themselves disappointed of it, and disappointed in it; they will own it is worse than vanity, it is vexation of spirit.他們發現自己的失望,並感到失望的是,他們將擁有比這更糟糕的是虛榮心,這是煩惱的精神。 By staining andsinking earthy glory, God manifests and magnifies his own glory, and fills the earth with the knowledge of it, as plentifully as waters cover the sea, which are deep, and spread far and wide.染色andsinking泥土的榮耀,上帝的表現和放大自己的榮耀,並填補了地球的知識,因為豐富的水域包括海洋,這是深,廣為流傳。

15-20 A severe woe is pronounced against drunkeness; it is very fearful against all who are guilty of drunkenness at any time, and in any place, from the stately palace to the paltry ale-house. 15-20嚴重災難宣告對drunkeness ;這是非常可怕的打擊所有誰犯有醉酒在任何時候和任何地方,從宏偉的宮殿微不足道啤酒內部。 To give one drink who is in want, who is thirsty and poor, or a weary traveller, or ready to perish, is charity; but to give a neighbour drink, that he may expose himself, may disclosesecret concerns, or be drawn into a bad bargain, or for any such purpose, this is wickedness.舉一個喝誰是想要的,誰是口渴和窮國,或疲憊的旅客,或準備滅亡,是慈善機構,但給一個鄰居喝,他可能會暴露自己,可能disclosesecret問題,或捲入壞討價還價,或供任何這種目的,這是邪惡。 To be guilty of this sin, to take pleasure in it, is to do what we can towards the murder both of soul and body.犯此罪,採取高興,是盡一切可能爭取謀殺兩個靈魂和身體。 There is woe to him, and punishment answering to the sin.有休戚與共他說,和懲罰回答的罪孽。 The folly of worshipping idols is exposed.這種愚蠢的崇拜偶像是暴露無遺。 The Lord is in his holy temple in heaven, where we have access to him in the way he has appointed.上帝在他的聖殿在天上,我們在那裡有與他接觸的方式,他已任命。 May we welcome his salvation, and worship him in his earthly temples, through Christ Jesus, and by the influence of the Holy Spirit. 5月,我們歡迎他的救贖,和崇拜他的塵世寺廟,通過基督耶穌,以及影響聖靈。

Habakkuk 3哈巴谷3

Synopsis: The prophet beseeches God for his people.簡介:先知beseeches上帝為他的人民。 (1,2) | He calls to mind former deliverances. ( 1,2 ) |他想起前deliverances 。 (3-15) | His firm trust in the Divine mercy. ( 3月15日) |他的堅定信任神恩。 (16-19) ( 16-19 )

Ver.查看。 1,2 The word prayer seems used here for an act of devotion. 1,2祈禱似乎這個詞用在這裡的行為的獻身精神。 The Lord would revive his work among the people in the midst of the years of adversity.上帝能恢復他的工作在人民群眾中處於多年的逆境。 This may be applied to every season when the church, or believers, suffer under afflictions and trials.這可能是適用於每一個賽季時,教堂,或信徒,遭受苦難和審判。 Mercy is what we must flee to for refuge, and rely upon as our only plea.慈善是我們必須逃往避難,並依靠我們的唯一請求。 We must not say, Remember our merit, but, Lord, remember thy own mercy.我們絕不能說,請記住我們的優點,但是,上帝,請記住你自己的憐憫。

3-15 God's people, when in distress, and ready to despair, seek help by considering the days of old, and the years of ancient times, and by pleading them with God in prayer. 3月15日上帝的子民,在困境中,並準備絕望,尋求幫助,考慮幾天歲,和多年的遠古時代,並請求他們與上帝祈禱。 The resemblance between the Babylonish and Egyptian captivities, naturally presents itself to the mind, as well as the possibility of a like deliverance through the power of Jehovah.之間的相似性Babylonish和埃及captivities ,自然提出了自己的思想,以及有可能像解脫的力量耶和華。

God appeared in his glory.上帝似乎在他的榮耀。 All the powers of nature are shaken, and the course of nature changed, but all is for the salvation of God's own people.一切權力性質的動搖和改變的自然過程,但所有的拯救上帝的人。 Even what seems least likely, shall be made to work for their salvation.即使是看起來最不可能,須作出安排,以工作的救贖。 Hereby is given a type and figure of the redemption of the world by Jesus Christ.特此給予類型和數字贖回世界耶穌基督。 It is for salvation with thine anointed.這是你的救贖與受膏者。 Joshua who led the armies of Israel, was a figure of Him whose name he bare, even Jesus, our Joshua.約書亞誰領導的軍隊,以色列是一個人物,他的名字,他裸露,甚至耶穌,我們的約書亞。 In all the salvations wrought for them, God looked upon Christ the Anointed, and brought deliverances to pass by him.在所有的salvations對他們造成的,視基督上帝的受膏者,並提請deliverances經過他。 All the wonders done for Israel of old, were nothing to that which was done when the Son of God suffered on the cross for the sins of his people.所有的奇蹟所做的以色列歲,只不過這是在做上帝的兒子在十字架上所受的罪孽他的人民。 How glorious his resurrection and ascension!如何光榮復活和升天! And how much more glorious will be his second coming, to put an end to all that opposes him, and all that causes suffering to his people!以及如何更加輝煌將是他第二次來,以結束所有反對他,所有的痛苦,導致他的人民!

16-19 When we see a day of trouble approach, it concerns us to prepare. 16日至19日當我們看到了一天的麻煩的方法,它涉及到我們做準備。 A good hope through grace is founded in holy fear.希望通過一個很好的寬限期是成立於羅馬恐懼。 The prophet looked back upon the experiences of the church in former ages, and observed what great things God had done for them, and so was not only recovered, but filled with holy joy.先知回頭的經驗教堂前的年齡,並指出什麼偉大的事情上帝為他們所做的,所以不僅是恢復,但充滿了神聖的歡樂。 He resolved to delight and triumph in the Lord; for when all is gone, his God is not gone.他決心和勝利的喜悅勳爵;時,一切都過去了,他的神是沒有。 Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease.摧毀葡萄和無花果樹,你讓所有的歡笑的肉體心臟停止。 But those who, when full, enjoyed God in all, when emptied and poor, can enjoy all in God.但是,這些誰時,充分享有所有上帝時,空和窮人,可以享受所有的上帝。 They can sit down upon the heap of the ruins of their creature-comforts, and even then praise the Lord, as the God of their salvation, the salvation of the soul, and rejoice in him as such, in their greatest distresses.他們可以坐下來後,一堆廢墟的怪物,舒適,而且即便如此,讚美上帝,因為上帝的救贖,拯救的靈魂,在他的喜悅,例如,在其最大的困擾。

Joy in the Lord is especially seasonable when we meet with losses and crosses in the world.歡樂主尤其是季節性,當我們會見損失和跨越世界。 Even when provisions are cut off, to make it appear that man live not by bread alone, we may be supplied by the graces and comforts of God's Spirit.即使在規定被切斷,使其顯示,人類生活不能單靠麵包,我們可能提供的青睞和舒適的上帝的精神。 Then we shall be strong for spiritual warfare and work, and with enlargement of heart may run the way of his commandments, and outrun our troubles.然後,我們將堅定的精神戰和工作,並與擴大的心臟可能運行的方式,他的誡命,並超出我們的麻煩。 And we shall be successful in spiritual undertakings.我們將成功的精神事業。 Thus the prophet, who began his prayer with fear and trembling, ends it with joy and triumph.因此,先知,誰開始了他的祈禱與恐懼和顫抖,結束它的喜悅和勝利。 And thus faith in Christ prepares for every event.因此基督準備的每一個事件。 The name of Jesus, when we can speak of Him as ours, is balm for every wound, a cordial for every care.耶穌的名字時,我們可以說他是我們的,是慰藉,每一個傷口,一個親切的每照顧。 It is as ointment poured forth, shedding fragrance through the whole soul.這是作為軟膏噴湧而出, 11,6,5香水整個靈魂。 In the hope of a heavenly crown, let us sit loose to earthly possessions and comforts, and cheerfully bear up under crosses.希望天堂冠,讓我們坐下來人間鬆散財產和舒適,並愉快地承擔下穿過。 Yet a little while, and He that shall come will come, and will not tarry; and where he is, we shall be also.然而,一段時間,和他說,自會來的,並不會耽擱;和他在哪裡,我們應也。


Habacuc (Habakkuk) Habacuc (哈巴谷)

Catholic Information 天主教新聞

The eighth of the Minor Prophets, who probably flourished towards the end of the seventh century BC第八屆未成年先知,誰可能蓬勃發展快結束時公元前七世紀

I. NAME AND PERSONAL LIFE一,名稱和個人生活

In the Hebrew text (i,1; iii, 1), the prophet's name presents a doubly intensive form Hàbhàqqûq, which has not been preserved either in the Septuagint: Ambakoum, or in the Vulgate: Habacuc.在希伯來文文(一, 1 ;三, 1 ) ,先知的名字提出了雙重密集的形式Hàbhàqqûq ,一直沒有保存無論是在七十: Ambakoum ,或在拉丁文聖經: Habacuc 。 Its resemblance with the Assyrian hambakûku, which is the name of a plant, is obvious.它與同亞述hambakûku ,它的名字是一種植物,是顯而易見的。 Its exact meaning cannot be ascertained: it is usually taken to signify "embrace" and is at times explained as "ardent embrace", on account of its intensive form.其確切含義無法確定:這是通常採取意味著“擁抱” ,是在次解釋為“熱烈擁抱” ,考慮到其密集形式。 Of this prophet's birth-place, parentage, and life we have no reliable information.這一預言的出生地點,父母,生活,我們沒有可靠的信息。 The fact that in his book he is twice called "the prophet" (i, 1; iii, 1) leads indeed one to surmise that Habacuc held a recognized position as prophet, but it manifestly affords no distinct knowledge of his person.事實上,在他的書中,他兩次被稱為“先知” (一, 1 ;三, 1 )導致事實上一個猜測, Habacuc舉行了公認的地位先知,但它顯然沒有明顯的知識使他的人。 Again, some musical particulars connected with the Hebrew text of his Prayer (ch. iii) may possibly suggest that he was a member of the Temple choir, and consequently a Levite: but most scholars regard this twofold inference as questionable.再次,一些音樂細節與希伯來文他祈禱(章三)可能表明,他是一個成員寺合唱團,因此,一列:但大多數學者認為,這雙重的推理作為懷疑。 Hardly less questionable is the view sometimes put forth, which identifies Habacuc with the Judean prophet of that name, who is described in the deuterocanonical fragment of Bel and the Dragon (Dan., xiv, 32 sqq.), as miraculously carrying a meal to Daniel in the lion's den.幾乎沒有疑問的是少的看法有時提出,其中確定Habacuc與猶太先知的名字,誰是中描述的deuterocanonical片段貝爾與龍( Dan. ,十四, 32 sqq 。 )作為奇蹟般地攜帶食物丹尼爾在獅子窩。

In this absence of authentic tradition, legend, not only Jewish but also Christian, has been singularly busy about the prophet Habacuc.在這種情況下真正的傳統,傳說,不僅猶太人而且基督教,一直奇繁忙的先知Habacuc 。 It has represented him as belonging to the tribe of Levi and as the son of a certain Jesus; as the child of the Sunamite woman, whom Eliseus restored to life (cf. 2 Kings 4:16 sqq.); as the sentinel set by Isaias (cf. Isaiah 21:6; and Habakkuk 2:1) to watch for the fall of Babylon.它代表他屬於部落利維和的兒子一定耶穌;作為兒童的Sunamite女子,其中Eliseus恢復到生命(見列王紀下4時16 sqq 。 ) ;作為哨兵確定伊薩亞斯(參見以賽亞書21時06分;和哈巴谷2:1 ) ,以觀察秋天巴比倫。 According to the "Lives" of the prophets, one of which is ascribed to St. Epiphanius, and the other to Dorotheus, Habacuc was of the tribe of Simeon, and a native of Bethsocher, a town apparently in the tribe of Juda.據“生命”的預言,其中之一是歸因於聖埃皮法尼烏斯,和其他以Dorotheus , Habacuc是該部落的西門,和一個土生土長的Bethsocher鎮,顯然在部落的猶大。 In the same works it is stated that when Nabuchodonosor came to besiege Jerusalem, the prophet fled to Ostrakine (now Straki, on the Egyptian coast), whence he returned only after the Chaldeans had withdrawn; that he then lived as a husbandman in his native place, and died there two years before Cyrus's edict of Restoration (538 BC).在同一工程指出,當Nabuchodonosor來圍攻耶路撒冷,先知逃到Ostrakine (現Straki ,在埃及海岸) ,何處回來後,才迦勒已撤回; ,他當時作為一個生活在他的祖國husbandman地方,在那裡死亡的前兩年,賽勒斯的法令,恢復( 538年) 。 Different sites are also mentioned as his burial-place.不同的網站中也提到了他的埋葬地點。 The exact amount of positive information embodied in these conflicting legends cannot be determined at the present day.的具體數額,積極的信息體現在這些相互矛盾的傳說無法確定目前的一天。 The Greek and Latin Churches celebrate the feast of the prophet Habacuc on 15 January.希臘和拉丁教會的節日慶祝先知Habacuc 1月15日。

II.二。 CONTENTS OF PROPHECY目錄預言

Apart from its short title (i, 1) the Book of Habacuc is commonly divided into two parts: the one (i,2-ii, 20) reads like a dramatic dialogue between God and His prophet; the other (chap. iii) is a lyric ode, with the usual characteristics of a psalm.除了短期標題(一, 1 )書Habacuc一般分為兩個部分:一( 1 ,2 - 2 , 20 )讀起來就像戲劇性對話真主和先知;其他(第三章)是一種抒情模式,與通常的特點詩篇。 The first part opens with Habacuc's lament to God over the protracted iniquity of the land, and the persistent oppression of the just by the wicked, so that there is neither law nor justice in Juda: How long is the wicked thus destined to prosper?第一部分開篇Habacuc的感嘆上帝的長期不公正的土地,並持續壓迫的正義的邪惡,因此既不是法律,也沒有正義的猶大:多久惡人從而注定要繁榮? (i, 2-4). (一, 2月4日) 。 Yahweh replies (i, 5-11) that a new and startling display of His justice is about to take place: already the Chaldeans -- that swift, rapacious, terrible, race -- are being raised up, and they shall put an end to the wrongs of which the prophet has complained.耶和華的答复(一, 5月11日)表示,新的和驚人的顯示他的正義是即將舉行:已經迦勒-迅速,貪婪的,可怕的種族-正在提高,並應制止對錯誤的先知曾抱怨。 Then Habacuc remonstrates with Yahweh, the eternal and righteous Ruler of the world, over the cruelties in which He allows the Chaldeans to indulge (i, 12-17), and he confidently waits for a response to his pleading (ii, 1).然後Habacuc remonstrates與耶和華,永恆的和正義的統治者的世界,在殘酷的,他讓迦勒沉迷(一, 12月17日) ,他滿懷信心地等待回應其狀(二, 1 ) 。 God's answer (ii, 2-4) is in the form of a short oracle (verse 4), which the prophet is bidden to write down on a tablet that all may read it, and which foretells the ultimate doom of the Chaldean invader.上帝的答案(二, 2月4日)是為形式的短期甲骨文(詩4 ) ,這是先知bidden寫下的片劑,所有可以閱讀它,它預示著最終滅亡的加爾丁入侵者。 Content with this message, Habacuc utters a taunting song, triumphantly made up of five "woes" which he places with dramatic vividness on the lips of the nations whom the Chaldean has conquered and desolated (ii, 5-20).內容與此郵件, Habacuc行使一份嘲弄歌曲,勝利了五個“困境” ,他的地方戲劇生動的嘴唇的聯合國人加爾丁征服和荒蕪(二, 5月20日) 。 The second part of the book (chap. iii) bears the title: "A prayer of Habacuc, the prophet, to the music of Shigionot."第二部分的書(第三章)的標題是: “一個禱告Habacuc ,先知,對音樂的Shigionot 。 ” Strictly speaking, only the second verse of this chapter has the form of a prayer.嚴格地說,只有第二個詩的本章的形式祈禱。 The verses following (3-16) describe a theophany in which Yahweh appears for no other purpose than the salvation of His people and the ruin of His enemies.的詩句以下( 3月16日)描述了在耶和華神似乎沒有其它目的不是拯救他的人民和毀滅他的敵人。 The ode concludes with the declaration that even though the blessings of nature should fail in the day of dearth, the singer will rejoice in Yahweh (17-19). Appended to chap.頌最後的宣言,儘管大自然的恩惠要失敗的一天匱乏,歡欣鼓舞的歌手將在耶和華( 17-19 ) 。附加到第二章。 iii is the statement: "For the chief musician, on my stringed instruments."三是在聲明中說: “為行政音樂家,在我的弦樂器。 ”

III.三。 DATE AND AUTHORSHIP日期和AUTHORSHIP

Owing chiefly to the lack of reliable external evidence, there has been in the past, and there is even now, a great diversity of opinions concerning the date to which the prophecy of Habacuc should be ascribed.由於主要是缺乏可靠的外部證據,已在過去,現在即使是現在,各式各樣的意見,關於日期的預言Habacuc應歸因。 Ancient rabbis, whose view is embodied in the Jewish chronicle entitled Seder olam Rabbah, and is still accepted by many Catholic scholars (Kaulen, Zschokke, Knabenbauer, Schenz, Cornely, etc.), refer the composition of the book to the last years of Manasses's reign.古代猶太教,其觀點是體現在猶太紀事題為Seder olam安曼,並仍在接受許多天主教學者( Kaulen , Zschokke , Knabenbauer , Schenz , Cornely等) ,是指組成的這本書的最後幾年Manasses的統治地位。 Clement of Alexandria says that "Habacuc still prophesied in the time of Sedecias" (599-588 BC), and St. Jerome ascribes the prophecy to the time of the Babylonian Exile.克萊門特亞歷山大說, “ Habacuc仍預言的時間Sedecias ” ( 599-588年) ,和聖杰羅姆賦予的預言的時候,巴比倫流亡。 Some recent scholars (Delitzsch and Keil among Protestants, Danko, Rheinke, Holzammer, and practically also Vigouroux, among Catholics, place it under Josias (641-610 BC). Others refer it to the time of Joakim (610-599 BC), either before Nabuchodonosor's victory at Carchemish in 605 BC (Catholic: Schegg, Haneberg; Protestant: Schrader, S. Davidson, König, Strack, Driver, etc.); while others, mostly out-and-out rationalists, ascribe it to the time after the ruin of the Holy City by the Chaldeans. As might be expected, these various views do not enjoy the same amount of probability, when they are tested by the actual contents of the Book of Habacuc. Of them all, the one adopted by St. Jerome, and which is now that propounded by many rationalists, is decidedly the least probable: to ascribe, as that view does, the book to the Exile, is, on the one hand, to admit for the text of Habacuc an historical background to which there is no real reference in the prophecy, and, on the other, to ignore the prophet's distinct references to events connected with the period before the Bablyonian Captivity (cf. i, 2-4, 6, etc.). All the other opinions have their respective degrees of probability, so that it is no easy matter to choose among them. It seems, however, that the view which ascribes the book to 605-600 BC "is best in harmony with the historical circumstances under which the Chaldeans are presented in the prophecy of Habacuc, viz. as a scourge which is imminent for Juda, and as oppressors whom all know have already entered upon the inheritance of their predecessors" (Van Hoonacker).最近的一些學者(德里和Keil新教徒之間,照剛, Rheinke , Holzammer ,切實還Vigouroux ,其中天主教徒,將其放置下Josias ( 641-610年) 。其他指它的時間Joakim ( 610-599年) ,前後Nabuchodonosor的勝利在Carchemish在公元前605 (天主教: Schegg , Haneberg ;新教:施拉德,南戴維森,柯尼格,施特拉克,驅動器等) ;而其他國家,主要是徹頭徹尾的理性主義,賦予它的時間後的廢墟聖城的迦勒。這種情況是可以預想,這些不同的意見,不享有相同的概率,當他們測試的實際內容的書Habacuc 。所有這些,一個通過聖杰羅姆,這是現在提出了許多理性主義,絕對是最有可能:歸咎於,因為這種觀點不,這本書對流亡藏人,是,一方面,必須承認的案文Habacuc歷史背景有沒有真正的中提及的預言,而另一方面,忽略先知的獨特提及事件與之前的期間Bablyonian圈養(見一, 2月4日, 6 ,等) 。所有其他意見有其各自的程度的概率,因此它絕不是一件輕而易舉的事,選擇其中之一。看來不過,認為這歸因於這本書以605-600公元前“最好是在和諧的歷史情況下,提出的迦勒的預言Habacuc ,即。作為禍害這是迫在眉睫的猶大,並作為壓迫者的人都知道已經進入後繼承其前任“ (範Hoonacker ) 。

During the nineteenth century, objections have oftentimes been made against the genuineness of certain portions of the Book of Habacuc.在十九世紀,反對往往對已取得的真實性某些部分圖書的Habacuc 。 In the first part of the work, the objections have been especially directed against i, 5-11.在第一部分的工作,特別是反對意見已針對我, 5月11日。 But, however formidable they may appear at first sight, the difficulties turn out to be really weak, on a closer inspection; and in point of fact, the great majority of critics look upon them as not decisive.但是,無論他們可能會出現可怕的一見鍾情,困難變成真正薄弱,對建立更密切的檢查;並在事實上,絕大多數的批評看待他們不是決定性的。 The arguments urged against the genuineness of chapter ii, 9-20, are of less weight still.反對的論點敦促真實性第二章, 9月20日,是重量輕仍在。 Only in reference to chapter iii, which forms the second part of the book, can there be a serious controversy as to its authorship by Habacuc.只有在提及第三章形式的第二部分,這本書,才能有嚴重爭議的著作權由Habacuc 。 Many critics treat the whole chapter as a late and independent poem, with no allusions to the circumstances of Habacuc's time, and still bearing in its liturgical heading and musical directions (vv. 3, 9, 13, 19) distinct marks of the collection of sacred songs from which it was taken.許多評論家把整章的後期和獨立的詩,沒有典故的情況Habacuc的時間,並且仍然考慮在其標題和音樂禮儀方向( vv. 3 , 9 , 13 , 19 )不同的標誌收集神聖的歌曲它採取。 According to them, it was appended to the Book of Habacuc because it had already been ascribed to him in the title, just as certain psalms are still referred in the Septuagint and in the Vulgate to some prophets.據他們說,這是附在書Habacuc ,因為它已被賦予給他的頭銜,就像某些詩篇還提到在譯本和武加大一些先知。 Others, indeed in smaller number, but also with greater probability, regard only the last part of the chapter iii, 17-19 as a later addition to Habacuc's work: in reference to this last part only does it appear true to say that it has no definite allusions to the circumstances of Habacuc's time.其他人,確實在數目較少,但也有更大的概率,就只有最後部分第三章, 17日至19日作為一個後來除了Habacuc的工作:在提及這個最後一部分似乎只有它真正地說,它已沒有明確的暗示的情況Habacuc的時間。 All things considered, it seems that the question whether chapter iii be an original portion of the prophecy of Habacuc, or an independent poem appended to it at a later date, cannot be answered with certainty: too little is known in a positive manner concerning the actual circumstances in the midst of which Habacuc composed his work, to enable one to feel confident that this portion of it must or must not be ascribed to the same author as the rest of the book.全面考慮,看來,是否第三章是一個原始的部分預言Habacuc ,或一個獨立的詩附在在日後,不能肯定地回答:太少是在一種積極的方式有關在實際情況中這Habacuc組成他的工作,使一個自信地認為,這部分必須或絕不能歸因於同一作者的其他圖書。

IV.四。 LITERARY AND TEXTUAL FEATURES文學和文字特徵

In the composition of his book, Habacuc displays a literary power which has often been admired.在組成上的這本書中, Habacuc顯示文學權力往往被欽佩。 His diction is rich and classical, and his imagery is striking and appropriate.他的詞是富國和古典音樂,和他的圖像是驚人的和適當的。 The dialogue between God and him is highly oratorical, and exhibits to a larger extent than is commonly supposed, the parallelism of thought and expression which is the distinctive feature of Hebrew poetry.之間的對話,他是上帝和高度演說,並展示在更大的程度比一般假定,並行的思想和言論自由,這是顯著特點希伯來詩歌。 The Mashal or taunting song of five "woes" which follows the dialogue, is placed with powerful dramatic effect on the lips of the nations whom the Chaldeans have cruelly oppressed.馬沙勒或嘲笑的歌五個“困境”的如下的對話,被置於強大的戲劇性效果的嘴唇的聯合國人迦勒的殘酷壓迫。 The lyric ode with which the book concludes, compares favourably in respect to imagery and rhythm with the best productions of Hebrew poetry.抒情賦與這本書的結論是,在尊重媲美,以圖像和節奏的最佳製作希伯來詩歌。 These literary beauties enable us to realize that Habacuc was a writer of high order.這些文學美女使我們認識到, Habacuc是一名作家高階。 They also cause us to regret that the original text of his prophecy should not have come down to us in all its primitive perfection.它們還使我們感到遺憾的是,原來的案文,他的預言不應該歸結為我們的所有原始完美。 As a matter of fact, recent interpreters of the book have noticed and pointed out numerous alterations, especially in the line of additions, which have crept in the Hebrew text of the prophecy of Habacuc, and render it at times very obscure. Only a fair number of those alterations can be corrected by a close study of the context; by a careful comparison of the text with the ancient versions, especially the Septuagint; by an application of the rules of Hebrew parallelism, etc.事實上,最近口譯的書已經注意到,並指出了許多改變,特別是在線路的補充,這些悄悄在希伯來文文預言Habacuc ,並使其有時非常模糊。只有一個公平一些改動可以糾正密切研究的範圍內;通過仔細比較,文字的古老的版本,尤其是七十;由一個規則的適用希伯來語並行等 In the other places, the primitive reading has disappeared and cannot be recovered, except conjecturally, by the means which Biblical criticism affords in the present day.在其他地方,原始的閱讀已經消失,無法恢復,除非conjecturally ,由聖經批評的手段,使本一天。

V. PROPHETICAL TEACHING五預言教學

Most of the religious and moral truths that can be noticed in this short prophecy are not peculiar to it.大多數的宗教和道德真理,可以發現在這短暫的預言並不奇怪它。 They form part of the common message which the prophets of old were charged to convey to God's chosen people.他們的組成部分共同的信息的先知歲被指控向上帝的選民。 Like the other prophets, Habacuc is the champion of ethical monotheism.像其他先知, Habacuc是冠軍的倫理一神教。 For him, as for them, Yahweh alone is the living God (ii, 18-20); He is the Eternal and Holy One (i, 12), the Supreme Ruler of the Universe (i, 6, 17; ii, 5 sqq.; iii, 2-16), Whose word cannot fail to obtain its effect (ii, 3), and Whose glory will be acknowledged by all nations (ii, 14).對他來說,作為對他們來說,耶和華僅是活著的上帝(二18-20 ) ;他是永恆的和神聖的一(一, 12 ) ,最高統治者的宇宙(一, 6日, 17日;二, 5 sqq 。 ;三, 2月16日) ,其詞不能不取得的效果( 2 , 3 ) ,其輝煌將承認所有國家(二14 ) 。 In his eyes, as in those of the other prophets, Israel is God's chosen people whose unrighteousness He is bound to visit with a signal punishment (i, 2-4).在他看來,在那些其他先知,以色列是上帝的選擇的人的不義,他必定會訪問一個信號處罰(一, 2月4日) 。 The special people, whom it was Habacuc's own mission to announce to his contemporaries as the instruments of Yahweh's judgment, were the Chaldeans, who will overthrow everything, even Juda and Jerusalem, in their victorious march (i, 6 sqq.).特別的人,是誰Habacuc自己的使命,以宣布他同時代的文書耶和華的判斷,是迦勒,誰將推翻一切,甚至猶大和耶路撒冷,在他們的勝利日(一, 6 sqq 。 ) 。 This was indeed at the time an incredible prediction (i, 5), for was not Juda God's kingdom and the Chaldean a world-power characterized by overweening pride and tyranny?這是在當時確實令人難以置信的預測(一, 5 ) ,為沒有猶大上帝的王國和加爾丁世界權力的特點是過分驕傲和暴政? Was not therefore Juda the "just" to be saved, and the Chaldean really the "wicked" to be destroyed?因此沒有猶大的“公正” ,以保存和加爾丁真正的“惡人”被摧毀? The answer to this difficulty is found in the distich (ii, 4) which contains the central and distinctive teaching of the book.回答這個問題被發現在該句(二, 4 ) ,其中包含了中央和獨特的教學圖書。 Its oracular form bespeaks a principle of wider import than the actual circumstances in the midst of which it was revealed to the prophet, a general law, as we would say, of God's providence in the government of the world: the wicked carries in himself the germs of his own destruction; the believer, on the contrary, those of eternal life.其oracular形式bespeaks的原則更廣泛的進口比實際情況中顯示它的先知,一般規律,我們會說,上帝的普羅維登斯在政府的世界:在本人進行邪惡的細菌破壞自己的信仰,相反,那些永恆的生命。 It is because of this, that Habacuc applies the oracle not only to the Chaldeans of his time who are threatening the existence of God's kingdom on earth, but also to all the nations opposed to that kingdom who will likewise be reduced to naught (ii, 5-13), and solemnly declares that "the earth shall be filled with the knowledge of the glory of Yahweh, as the waters cover the sea" (ii, 15).正因為如此,這Habacuc適用於甲骨文不僅迦勒的時間誰威脅的存在,上帝的王國在地球上,而且還向所有的國家反對這一英國誰也將減少到一事無成(二, 5月13日) ,並鄭重宣布, “地球應充滿知識耶和華的榮耀,作為水域包括海洋” (二15 ) 。 It is because of this truly Messianic import that the second part of Habacuc's oracle (ii, 4b) is repeatedly treated in the New Testament writings (Romans 1:17; Galatians 3:11; Hebrews 10:38) as being verified in the inner condition of the believers of the New Law.正是由於這種真正的救世主進口的第二部分Habacuc的甲骨文公司(二,四號乙)是反复治療在新約著作(羅馬書1時17 ;加拉太3時11 ;希伯來書10:38 ) ,作為正在核實內條件信徒的新法律。

Publication information Written by Francis E. Gigot.出版信息作者弗朗西斯大腸桿菌吉戈特。 Transcribed by Thomas J. Bress. The Catholic Encyclopedia, Volume VII.轉錄由托馬斯J Bress 。天主教百科全書,體積七。 Published 1910.發布時間1910年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, June 1, 1910. Nihil Obstat , 1910年6月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利紅衣主教,大主教紐約

Bibliography參考書目

COMMENTARIES: COMMENTARIES :

CATHOLIC:--SHEGG (2nd ed., Ratisbon, 1862); RHEINKE (Brixen, 1870); TROCHON (Paris, 1883); KNABENBAUER (Paris, 1886);天主教: - SHEGG (第二版。 , Ratisbon , 1862年) ; RHEINKE ( Brixen , 1870年) ; TROCHON (巴黎, 1883年) ; KNABENBAUER (巴黎, 1886年) ;

NON-CATHOLIC:--DELITZSCH (Leipzig, 1843); VON ORELLI (Eng. tr. Edinburgh, 1893); KLEINERT (Leipzig, 1893); WELLHAUSEN (3rd ed., Berlin, 1898); DAVIDSON (Cambridge, 1899); MARTI (Freiburg im Br., 1904); NOWACK (2nd ed., Göttingen, 1904); DUHM (Tübingen, 1906); VAN HOONACKER (Paris, 1908).非天主教: -德里(萊比錫, 1843年) ;馮ORELLI ( Eng.文。愛丁堡, 1893年) ;萊內特(萊比錫, 1893年) ;豪森(第3版。 ,柏林, 1898年) ;戴維森(劍橋, 1899年) ; MARTI (弗賴堡一二。 , 1904年) ; NOWACK (第二版。 ,哥廷根, 1904年) ; DUHM (圖賓根, 1906年) ;加值型網路HOONACKER (巴黎, 1908年) 。


Book of Habakkuk哈巴谷書

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

Contents.目錄。

-Biblical Data:聖經資料:

Style.風格。

-Critical View:臨界查看:

Contents.目錄。

-Biblical Data:聖經資料:

One of the twelve minor prophetical books.一個12未成年人預言書籍。 It readily falls into two parts: (1) ch.它隨時準備分為兩個部分: ( 1 )總。 i.字母i. and ii.; (2) ch.和二。 ; ( 2 )總。 iii.三。 The first part is a "massa" (a condemnatory prophecy).第一部分是“馬薩” (一譴責預言) 。 But contrary to the usage in other prophetical books, it is not stated against what people the prophecy is spoken.但相反的使用情況在其他預言書,這不是說對什麼人講的預言。 As it now stands in the Masoretic text, the first part is in the form of a dialogue.因為它現在的馬所拉文本,第一部分是進行對話的形式。 Ch.總。 i.字母i. 2-4 laments the prevailing moral corruption, which God does not seem to heed; i. 2-4感嘆普遍道德腐敗,上帝似乎並沒有聽從;島 5-11 contains the divine announcement of an impending judgment through the Chaldeans; i. 5月11日載有神聖宣布即將判決通過迦勒;島 12-17 gives the prophet's complaint of the excessive pride and cruelty of the enemy. 12月17日給出了先知的投訴過分驕傲和殘忍的敵人。 In ch.在CH 。 ii.二。 God admonishes Habakkuk not to judge hastily that evil is triumphant, but to remain confident (1-4).上帝admonishes哈巴谷不能倉促作出判斷,邪惡的勝利,但仍然有信心( 1-4 ) 。 Five "wos," the contents of the "mashal" or "taunting proverb" (5-6), phrased by the very people oppressed by the conqueror, are enumerated (6, 9, 12, 13, 19).五國“ wos ”的內容, “火炬”或“嘲弄諺語” ( 5-6 ) ,其措辭的被壓迫的人民的征服者,列舉( 6 , 9 , 12 , 13 , 19 ) 。 Ch.總。 iii.三。 is a psalm reciting various theophanies, describing God's warlike power, which bends earth, mountains, and rivers to His purposes-yea, even sun and moon, in behalf of His people.是一個詩篇背誦各種theophanies ,說明上帝的好戰力量,彎曲地球,山脈,河流,他的目的,是啊,甚至太陽和月亮,在代表他的人民。 The song concludes with a declaration that though the blessings of nature shall fail in days of dearth, the singer will rejoice in the Lord (17-19).這首歌的最後聲明說,雖然大自然的恩惠應在天內不缺乏,歡欣鼓舞的歌手將在主( 17-19 ) 。

Style.風格。

The book abounds in striking expressions and rare words, eg, the description of the invasion of the Chaldeans (i. 6 et seq.); of God as having "eyes too pure to behold evil" (i. 13); of "men as fishes of the sea" (i. 14); of the worship of the fisherman's implements (i. 16); of "the stone that crieth out" (ii. 11); of the folly of idolatry (ii. 18-19).在這本書有許多驚人的表現和罕見的話,例如,說明入侵迦勒(一6起。 ) ;上帝有“眼睛太純的外表邪惡” (一13 ) ;的“男子作為魚類的海洋“ (一14 ) ;的崇拜漁民實施(一16 ) ; ”的石頭是crieth了“ (白介素11 ) ;的愚蠢的偶像崇拜(白介素18-19 ) 。 Ch.總。 iii.三。 especially is rich in striking similes (14-15).特別是具有豐富的顯著明喻( 14-15 ) 。 The book is remarkable also for originality.這本書是顯著的也是原創。 The author departs from the usual method of the Prophets.作者背離通常的方法先知。 In their addresses the nation is central; in Habakkuk's itis God and His government of the world.在他們的地址是中央民族;在哈巴谷的炎神和他的政府的世界。 He attempts to unravel the meaning of God's tolerance of tyranny and wrong.他試圖解開的含義,上帝的寬容的專制和錯誤的。 In his questions Habakkuk voices doubts to God, though not against God (GA Smith, "The Twelve Prophets," ii. 130 et seq.).在他的問題哈巴谷懷疑上帝的聲音,儘管不是對上帝(大會史密斯, “十二先知, ”二。 130起。 ) 。

-Critical View:臨界查看:

Ch.總。 i.字母i. and ii., on the whole, are regarded as the work of one prophet.和二。總的來說,被視為工作的一個先知。 Still, the text as now presented has been found to contain certain difficulties.不過,現在的案文提交已發現含有一定的困難。 Taking i.以一 2-4 to be descriptive of Israel's moral corruption, critics have argued that this section could not have been part of a prophecy devoted to the setting forth of the wrongs under which Israel was suffering, a different sense thus attaching to the "wicked" and "righteous" in i. 2月4日是描述以色列的道義上的腐敗,批評人士認為,本節不能一直是一個預言專門列出的錯誤是根據以色列的痛苦,一個不同的感覺從而附屬於“邪惡”和“正義”的一 4 and i. 4和一 13 respectively. 13日分別。 Giesebrecht ("Beiträge zur Jesaiakritik," pp. 197 et seq.) and Wellhausen ("Kleine Propheten," in "Vorarbeiten und Skizzen") therefore consider i. Giesebrecht ( “ Beiträge楚Jesaiakritik , ”頁。 197起。 )和威爾浩( “克萊納Propheten , ”在“ Vorarbeiten與Skizzen ” )因此,一 5-11 to be an older and independent prophecy written previous to the remainder of i. 5月11日是老年人和獨立預言書面以前剩餘的一 and ii.; ch.和二。 ;總。 i.字母i. 12 is regarded as the sequel to i. 12被認為是續集一 4. 4 。 The subject of the complaint in i.該申訴標的的中島 2 is different from that in ii.二是不同的,在二。 1. 1 。 Kirkpatrick ("Doctrine of the Prophets," p. 268) holds the book as a whole to be the fruit of religious reflection, giving conclusions reached only "after a prolonged mental struggle."柯克帕特里克(學說“先知” ,第268頁)持有這本書作為一個整體,是水果的宗教反射,從而得出的結論只有“經過長時間的心理鬥爭。 ”

That i.這島 5-6, where the power of the Chaldeans is represented as still of the future, and i. 5月6日,在那裡的力量迦勒仍然是派的未來,和一 13-16, ii. 13日至16日,二。 10, 17 disagree, though their descriptions of foreign nations appear to be based on actual observation, is another difficulty raised by critical scholars. Budde (in "Studien und Kritiken," 1893, pp. 383 et seq.), reverting to a certain extent to Kuenen's disinclination to assume an earlier and a later section (see Kuenen, "Historisch-Critisch Onderzoek," ii. 386 et seq., Leyden, 1889), showed that Habakkuk had in mind two world-powers: an oppressor (i. 2-4), and the Chaldeans, appointed to punish him (i. 5 et seq.). 10日, 17日同意,但其描述的外國國家似乎是根據實際觀察,另一個困難是關鍵學者提出的。布德(在“ Studien與Kritiken , ” 1893年,頁。 383起。 ) ,恢復到某一多大程度上Kuenen的不願承擔先前和以後的部分(見Kuenen , “歷史, Critisch Onderzoek , ”二。 386起。 ,萊頓, 1889年) ,表明哈巴谷想到兩個世界大國:一個壓迫者(一。 2-4 ) ,以及迦勒,任命為懲罰他(島5起。 ) 。 But this necessitates the placing of i. 5-11 after ii.但是,這需要一, 5月11日配售後二。 4. 4 。 The oppressor to be destroyed is Assyria, and the Chaldeans are the implement of God's judgment.壓迫者被摧毀是亞述和迦勒是執行上帝的判決。 It is of the Assyrian's pride that the prophet speaks, not of the Chaldeans' presumptuousness.這是亞述人的驕傲,因為先知說話,而不是迦勒' presumptuousness 。

Ch.總。 iii.三。 is a psalm, not free from mythological elements and not by Habakkuk.是一個詩篇,沒有擺脫神話的內容,而不是由哈巴谷。 It must have formed part of a liturgical collection, accidentally incorporated with Habakkuk's prophecies (Stade's "Zeitschrift," iv. 157 et seq.).它必須形成的一個組成部分禮儀收集,意外結合哈巴谷的預言(體育場的“雜誌, ”四。 157起。 ) 。 The text is corrupt in many places (Wellhausen, "Die Kleinen Propheten," 3d ed.).案文是腐敗在許多地方(豪森, “模具Kleinen Propheten ”的3D版。 ) 。 Verses 17-19 are additions by later hands, verse 18 being a eulogy, such as is frequently found at the close of liturgical songs.詩篇17日至19日是後來增加的手中,是一個詩18悼詞,如經常發現結束時禮儀歌曲。

Emil G. Hirsch埃米爾灣赫希

Jewish Encyclopedia, published between 1901-1906.猶太百科全書出版01年至1906年之間。

Bibliography:參考書目:

Nowack, Die Kleinen Propheten, Göttingen, 1897; Rothstein, in Studien und Kritiken, 1894; Budde, in The Expositor, May, 1895.EGH Nowack ,模具Kleinen Propheten ,哥廷根, 1897年;羅斯坦,在Studien與Kritiken , 1894年;布德,在Expositor , 5月, 1895.EGH


Habakkuk哈巴谷

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

The Age and Home of Habakkuk.的年齡和家庭的哈巴谷。

Prophet; author of the eighth in the collection of the twelve minor prophetical books.先知;作者第八屆在收集的12個未成年人預言書籍。 The etymology of the name of the prophet is not clear.的詞源的名稱先知是不明確的。 It seems to be a loan-word representing the Assyrian "hambaḳûḳu," a garden-plant (Friedrich Delitzsch, "Prolegomena," p. 84; König, "Historisch-Kritisches Lehrgebäude der Hebräischen Sprache," ii. 1. 473, on the vocalization), and has the appearance of being a writer's pseudonym (FE Peiser, "Der Prophet Habakuk," in "Mitteilungen der Vorderasiatischen Gesellschaft," 1903, i. 12). That he was a Levite has been urged on the strength of the postscript to ch.這似乎是一個貸款字代表亞述“ hambaḳûḳu ”的花園式工廠(弗里德里希德里, “緒論” ,第84頁;柯尼格, “歷史, Kritisches Lehrgebäude之Hebräischen語言, ”二。 1 。 473 ,對的發音) ,並已出現了作為一個作家的筆名(遠東Peiser , “明鏡先知Habakuk ” ,在“通報之Vorderasiatischen協會” , 1903年,一12 ) 。他是一個一直在敦促利未的力量在後記中,以總。 iii.三。 (verse 19, "on my stringed instruments"), which indicates that he owned instruments: only a Levite was authorized to use an instrument to accompany his songs in the Temple. (詩19 , “在我的弦樂器” ) ,這表明他擁有文書:僅列維特被授權使用的一種手段,陪同他的歌曲在聖殿。 The superscription of the Septuagint apocryphon Βὴλ καὶ Δράκωυ, in the Codex Chisianus, also designates him a Levite. The absence of exact information concerning his life left a vacuum that has been filled by myths and legends (see Franz Delitzsch, "De Habacuci Prophetæ Vita").該superscription的七十apocryphon Βὴλ καὶ Δράκωυ ,在法典Chisianus ,他還指定列。缺乏確切的資料,他的生命留下了一個真空,已填補了神話和傳說(見弗蘭茲德里“者Habacuci Prophetæ簡歷“ ) 。 The above-named apocryphon makes him a contemporary of Daniel, whom he was miraculously privileged to visit in the lion's den and supply with food.上述apocryphon使他當代的丹尼爾,他奇蹟般地有幸被訪問的大部分旦和供應糧食。 In this Greek story his father's name is given as "Jesus" (Joshua).在這希臘故事他父親的名字是作為“耶穌” (約書亞) 。 Jewish tradition makes him the son of the Shunammite woman (see Elisha), but nevertheless a contemporary of Daniel (see "Seder ha-Dorot"; Abravanel's commentary to Habakkuk; Zohar, Lek Leka; Neubauer, "The Book of Tobit," Appendix).猶太傳統使他的兒子Shunammite女子(見以利沙) ,但當代的丹尼爾(見“ Seder河Dorot ” ;阿布拉瓦內爾的評注哈巴谷;佐哈爾,瀝Leka ;紐鮑爾, “這本書的托比書” ,附錄) 。 Of the many conceits current among the cabalists with reference to this prophet, the most curious was that which declared him to be the reincarnation of Adam.許多conceits目前的cabalists參照本先知,最好奇的是,宣布他的轉世亞當。 His grave was shown at several places (See Hukkok).他的墳墓被顯示在幾個地方(見Hukkok ) 。

The Age and Home of Habakkuk.的年齡和家庭的哈巴谷。

Peiser (lc) contends that Habakkuk is the pseudonym of a Judean prince held as a hostage in Nineveh, and who witnessed the attack of the Medes, in alliance with Chaldea and Babylon, in 625 BC But his book announces a second attack. Peiser (立法會)認為,哈巴谷是假名一個猶太王子作為人質舉行的尼尼微,誰看到了攻擊的瑪代人,在聯盟與Chaldea和巴比倫,但在公元前625一書中宣布了第二次攻擊。 This prince may have been the son or grandson of Manasseh.這可能是親王的兒子或孫子梅納西索。 Peiser shows that Habakkuk displays remarkable familiarity with Assyrian literature, his similes indicating quotations from, and adaptations of, Assyrian mythological writings. By others, Habakkuk is made the contemporary of Jeremiah and a resident of Jerusalem, after the "discovery" of Deuteronomy (621 BC), but before the death of Josiah (609 BC). Peiser表明,哈巴谷顯示顯著熟悉亞述文學,他的明喻,表明報價,並改編,亞述神話著作。他人,哈巴谷是當代耶利米和耶路撒冷的居民,在“發現”申命記( 621卑詩省) ,但去世前約書亞( 609年) 。 By many Jewish commentators he is assigned to the reign of Manasseh.許多猶太評論家,他被派往統治瑪。 He is, however, clearly under the influence of Isaiah; and the view which makes him a younger disciple of the greater prophet, advanced by Walter K. Betteridge in "Journal of American Theology," Oct., 1903, seems to meet best the situation reflected in the book.他是,但是,明確的影響下,以賽亞;並認為這使得他的年輕弟子的更大的先知,由Walter先進光Betteridge在“雜誌美國神學” , 10月, 1903年,似乎達到最佳的情況反映在這本書。 The Assyrians, originally regarded by the Prophets as appointed agents of Yhwh, looked upon themselves as "gods" (Isa. xiv.); but under Sennacherib, through a rebellion of the Babylonians (the Chaldeans), the plans of the conqueror are thwarted.亞述人,原先認為的先知委任代理人Yhwh ,視自己為“神” ( Isa.十四。 ) ;但在森納赫里布通過一項叛亂的巴比倫人(在迦勒) ,該計劃的征服者挫敗。 EGH歐洲加沙醫院

Emil G. Hirsch埃米爾灣赫希

Jewish Encyclopedia, published between 1901-1906.猶太百科全書出版01年至1906年之間。


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