Book of Haggai, Aggeus哈該書, Aggeus

General Information 一般信息

Haggai is one of the books of the Minor Prophets in the Old Testament of the Bible.哈是一個未成年人的圖書先知在舊約聖經。 It was written in 520 - 519 BC, but nothing is known of the author.這是寫在520 - 519年,但沒有人知道作者。 The book consists of four addresses aimed at promoting the rebuilding of the Temple after the Babylonian exile (586 - 537 BC) of the Jews.這本書共分四地址旨在促進重建聖殿後巴比倫流亡( 586 - 537年)的猶太人。 Even though the second Temple would lack the grandeur of Solomon's Temple, the prophet gave assurances that the glory of the second would be greater than the first.儘管第二聖殿將缺乏宏偉的所羅門聖殿,先知保證,榮耀第二會大於第一。 The text was addressed to Zerubbabel, the governor of Judah, and to Joshua, the high priest.案文是給Zerubbabel ,猶太總督,並約書亞的大祭司。

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Book of Haggai, Aggeus哈該書, Aggeus

Brief Outline簡要概述

  1. Call and encouragement to build (1)呼籲和鼓勵建設( 1 )
  2. The Messianic hope (2)希望的救世主( 2 )


Hag'gai

Advanced Information 先進的信息

Haggai, festive, one of the twelve so-called minor prophets.哈,節日,一個12所謂輕微先知。 He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon.他是第一位的三個(撒迦利亞,他的當代,並瑪拉基,誰約一百年後,被其他兩個) ,其部屬於猶太人的歷史時期後,開始返回囚禁在巴比倫。 Scarcely anything is known of his personal history.幾乎沒有任何人知道他的個人歷史。 He may have been one of the captives taken to Babylon by Nebuchadnezzar.他可能已被一個俘虜帶到巴比倫的尼布甲尼撒。 He began his ministry about sixteen years after the Return.他開始了他的部約十六年後的回報。 The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans.重建工作的廟宇已制止通過陰謀的樂善好施。 After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government.之後被禁賽十五年,恢復工作的努力下哈和撒迦利亞(以斯拉6點14分) ,誰是他們的規勸激起人民從他們的昏睡,並誘導他們利用有利的機會而產生的在一個變化的政策波斯政府。

Haggai's prophecies have thus been characterized:, "There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (2:4). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.'", Stanley's Jewish Church.哈的預言就此特點: “有一種沉重和簡單的尊嚴在講話都強調重申每類社區,王子,神父和人民,堅強,有力,強大' (二時04分) 。劈開,堅持速度快,你的工作必須做的; '或再次,考慮你的方式,可以考慮考慮,考慮' ( 1:5 ,第7條; 2:15 , 18 ) 。這是希伯來文詞組的努力,天賦特徵的預言家的所有時間,以迫使他們聽,使他們的心裡面向外自己的觀點,採取面具從他們的良知,以'見生活穩定,並把它全' 。 “ ,赤柱的猶太人教堂。

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


Book of Hag'gai書Hag'gai

Advanced Information 先進的信息

The Book of Haggai consists of two brief, comprehensive chapters.該哈該書由兩個簡單的,全面的章節。 The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.對象的先知普遍敦促人民著手重建寺廟。 Chapter first comprehends the first address (2-11) and its effects (12-15).本章首先理解的首份施政報告中( 2-11歲)及其影響( 12月15日) 。 Chapter second contains, (1.) The second prophecy (1-9), which was delivered a month after the first.第二章載有( 1 。 )第二個預言( 1-9 ) ,這是一個月後交付第一。 (2.) The third prophecy (10-19), delivered two months and three days after the second; and (3.) The fourth prophecy (20-23), delivered on the same day as the third. ( 2 。 )的第三個預言( 10月19日) ,提供2個月和後3天內第二;和( 3 。 )第四個預言( 20-23 ) ,交付的同一天,第三次。 These discourses are referred to in Ezra 5:1; 6:14; Heb.這些論述中提到的以斯拉5:1 ; 6時14分;希伯來。 12:26. (Comp. Hag. 2:7, 8, 22.) 12時26分。 ( Comp.哈格。 2時07分, 8 , 22 。 )

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


Book of Haggai哈該書

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

This is the first of the post-Babylonian prophets-those who prophesied after the return from the seventy years' captivity.這是第一次後的巴比倫的先知,是誰預言返回後從七十年'圈養。 To be interested in this book therefore, one needs to read Ezra afresh, particularly chapters 4 and 5, for the mission of Haggai was to stir up the people of that time to rebuild the temple.有興趣在這本書因此,需要重新讀以斯拉,尤其是第4和第5章,對哈的任務是要挑起人民的時間,重建廟宇。 What excuse did the people make for not engaging in the work (2)?沒有什麼藉口的人作出不從事的工作( 2 ) ? What showed their selfishness (4)? What showed their moral blindness (6)?什麼顯示了他們的自私( 4 )什麼顯示其道義上的盲目性( 6 ) ? What remedy for the material conditions indicated does God propose (7)?有什麼補救的物質條件表明上帝建議( 7 ) ? How is the divine judgment upon their neglect extended in verses (9-11)?如何判斷其神聖忽視延長詩句( 9-11 ) ? What is the result of the prophet's indictment against them (12), and its effect in heaven (13)?什麼是因先知的起訴書對他們( 12 ) ,其效果在天堂( 13 ) ?

How shall we explain this result from the spiritual point of view (14)? How much time is covered by the events of this chapter (compare first and last verses)?我們應如何解釋這一結果從精神的角度看( 14 ) ?多少時間所涉及的事件本章(比較第一次和最後一次詩句) ? Note the date of the second message beginning chapter 2, and compare Ezra 3:8-13.注日期的第二個信息開始第2章,並比較以斯拉3:8-13 。 Some were discouraged because of their weakness and poverty, and felt that the temple could never be completed, and that in any event it would be outclassed by that of Solomon (3).一些人氣餒,因為他們的弱點和貧困,並認為廟永遠不能完成的,而且在任何情況下這將是第二次由所羅門( 3 ) 。 How does God inspire them (4, 5)?如何激發他們的上帝( 4 , 5 ) ? Verses 6-10 are messianic, in which the first and second advents of our Lord are blended. 6月10日是彌賽亞詩篇,其中第一次和第二次advents我們的主是混紡。

The "shaking of the nations" seems future.在“顫抖的國家” ,似乎未來。 "The desire of all nations" is taken as a personal designation of Christ, and yet the Revised Version renders it "the desirable things of all nations" which has a millennial flavor. “在所有國家的願望”是作為一個個人指定基督,但經修訂的文本使其“的理想外的所有國家”有著千年的味道。 Verse 9 is usually considered fulfilled by Christ's presence in this second temple.詩9通常被認為是履行基督的存在,在這第二聖殿。 Note the date of the third message (2:10).注日期的第三方消息( 2點10分) 。 For the Levitical bearing of 11-13, compare the marginal references, Leviticus 10:10, 11; Deuteronomy 33: 10; Numbers 19:11; Malachi 2:7, etc. Moral cleanness was not communicated by contact, but the same was not true of uncleanness.為Levitical軸承11月13日,比較邊際參考,利未記10:10 , 11 ;申命記33 : 10 ;民數記19:11 ;瑪拉基2點07 ,道德等不潔淨通報聯繫,但同樣是並非如此uncleanness 。 Israel was unclean in the spiritual sense, and all that they did in the way of divine service was correspondingly so (14), but in God was their help as the following verses prove.以色列是不潔在精神意義上說,和所有,他們在神的道路,使相應的服務( 14 ) ,但在上帝的幫助下面的詩句作為證明。

God did not wait until the outcome of their labors testified to their change of heart, but from the day of that change His blessing began to be visited upon them (19).上帝沒有等到他們的勞動成果,證明了他們改變了主意,但是從今天的祝福開始改變他要訪問它們( 19 ) 。 Previously, as the result of their disobedience, they reaped but ten measures of grain where they expected twenty, and twenty vessels of the fruit of the vine where they expected fifty; they had experienced blasting, and mildew and hail.此前,由於他們不服從,他們收穫的措施,但10的糧食,他們預計第二十五,第二十六船隻和果實的葡萄,他們預期50 ;他們經歷了爆破,並白粉病和冰雹。

But now all this would be changed, and the harvest plenteous.但現在這一切都將改變,收穫豐厚。 Let them take it by faith before the seed was in the barn, or the blossoms had come upon the trees (19).讓他們考慮它的理由,才能種子是在穀倉,或花已經到來的樹木( 19 ) 。 Note the date of the fourth message (2:20).注日期的第四屆消息( 2點20分) 。 This is in the future, and recalls the forthcoming judgments on the Gentile nations of which the pre-exilic prophets have spoken.這是在未來,並回顧判決對即將舉行的聯合國的詹蒂萊前放逐先知發言。 The period referred to is the end time. There are those who regard verse 23 as a prophecy of Christ of whom Zerubbabel is the type, though others take the words literally as foreshadowing the resurrection of the governor himself.所指的期間是結束時間。誰是這些方面的詩句23日作為一個預言基督其中Zerubbabel的類型,但其他的話作為鋪墊字面上的復活總督本人。

Questions 1.問題1 。 To what period does Haggai belong?什麼哈期間不屬於? 2. With what historical book is this contemporaneous? 2 。用什麼歷史書是本同時代? 3. 3 。 Have you re-read that book?你重新閱讀這本書? 4. 4 。 What was Haggai's mission?什麼是哈的使命? 5. 5 。 How many of the questions on chapter 1 were you able to answer? 6.有多少的問題,第1章是你能否回答? 6 。 How would you explain the purpose of the second message? 7.你會如何解釋的目的,第二個信息? 7 。 To what period does the fourth message point?期間沒有什麼第四屆信息點?


Book of Haggai哈該書

Henry Concise Commentary亨利的簡要評述

After the return from captivity, Haggai was sent to encourage the people to rebuild the temple, and to reprove their neglect. To encourage their undertaking, the people are assured that the glory of the second temple shall far exceed that of the first, by the appearing therein of Christ, the Desire of all nations.回歸後獲釋,被送往哈鼓勵人民重建廟宇,並責其忽視。以鼓勵他們的事業,人民放心,光榮的第二聖殿將遠遠超過第一,所有基督的出現,希望所有國家。

Haggai 1哈1

Synopsis: Haggai reproves the Jews for neglecting the temple.簡介:哈reproves忽視猶太人的聖殿。 (1-11) | He promises God's assistance to them. ( 1月11日) |他承諾上帝的援助。 (12-15) ( 12月15日)

VER.垂直。 1-11 Observe the sin of the Jews, after their return from captivity in Babylon. 1月11日觀察罪的猶太人,他們返回後,從囚禁在巴比倫。 Those employed for God may be driven from their work by a storm, yet they must go back to it.受僱者可能是上帝趕出他們的工作由一個風暴,但他們必須回到它。 They did not say that they would not build a temple, but, Not yet.他們沒有說,他們不會蓋廟,但目前還沒有。 Thus men do not say they will never repent and reform, and be religious, but, Not yet.因此,男人不說,他們將永遠不會後悔和改革,是宗教,但是,還沒有。 And so the great business we were sent into the world to do, is not done.因此,我們偉大的企業發出了融入世界的事,是沒有這樣做。 There is a proneness in us to think wrongly of discouragements in our duty, as if they were a discharge from our duty, when they are only for the trial of our courage and faith.有一種傾向在我們認為錯誤的discouragements中,我們有責任,因為如果他們是履行我們的職責,當他們只為審判我們的勇氣和信念。 They neglected the building of God's house, that they might have more time and money for worldly affairs.他們忽略了建設上帝的房子,他們可能有更多的時間和金錢的世俗事務。

That the punishment might answer to the sin, the poverty they though to prevent by not building the temple, God brought upon them for not building it.懲罰可能答案的罪惡,貧窮,他們雖然以防止不建設寺廟,上帝給他們帶來的不是建設它。 Many good works have been intended, but not done, because men supposed the proper time was not come. Thus believers let slip opportunities of usefulness, and sinners delay the concerns of their souls, till too late.許多很好的工程已打算,但不這樣做,因為男人理應適當的時候不來。因此,信徒放過機會的有用性,並毫不拖延地罪人的關切他們的靈魂,直到為時已晚。 If we labour only for themeat the perishes, as the Jews here, we are in danger of losing our labour; but we are sure it shall not be in vain in the Lord, if we labour for the meat which lasts to eternal life.如果我們只為themeat勞動的perishes ,作為猶太人在這方面,我們就有喪失的危險我們的勞動,但我們確信,應不會白費的上帝,如果我們的勞動力的肉類會持續到永恆的生命。 If we would have the comfort and continuance of temporal enjoyments, we must have God as our Friend.如果我們本來的舒適性和持續的時間享受,我們必須有上帝為我們的朋友。 See also Luke xii.又見路加福音十二。 33. 33 。

When God crosses our temporal affairs, and we meet with trouble and disappointment, we shall find the cause is, that the work we have to do for God and our own souls is left undone, and we seek our own things more than the things of Christ.當我們的上帝跨越世俗事務,我們會見了麻煩和失望,我們將找到的原因是,這項工作我們必須做的上帝和我們自己的靈魂是百廢,我們尋求我們自己的事情多的東西基督。 How many, who plead that they cannot afford to give to pious or charitable designs, often lavish ten times as much in needless expenses on their houses and themselves!有多少,誰認罪,他們不能給虔誠或慈善設計,往往奢侈10倍,在不必要的支出,他們的房屋和自己! But those are strangers to their own interests, who are full of care to adorn and enrich their own houses, while God's temple in their hearts lies waste.但是,這些都是陌生人自己的利益,誰是充分照顧到裝飾和豐富自己的住房,而神的廟宇在他們的心中是浪費。 It is the great concern of every one, to apply to the necessary duty of self-examination and communion with our own hearts concerning our spiritual state.這是極為關注的每一個,適用於必要的責任自我檢查和共融與我們自己的心中對我們的精神狀態。 Sin is what we must answer for; duty is what we must do.黃大仙是我們必須回答的;職責是我們必須做什麼。 But many are quick-sighted to pry into other people's ways, who are careless of their own. If any duty has been neglected, that is no reason why it should still be so.但許多快速短視窺探其他人的方式,誰是自己的粗心大意。如果任何責任被忽視,這是沒有任何理由應該仍然如此。 Whatever God will take pleasure in when done, we ought to take pleasure in doing.無論上帝會很高興地完成時,我們應該高興地這樣做。 Let those who have put off their return to God, return with all their heart, while there is time.讓那些誰也推遲了他們返回的上帝,返回他們的所有的心,雖然時間。

12-15 The people returned to God in the way of duty. 12月15日返回的人在上帝的方式工作。 In attending to God's ministers, we must have respect to him that sent them.參加天主的部長們,我們必須尊重他說,把他們送到。 The word of the Lord has success, when by his grace he stirs up our spirits to comply with it.這個詞的上帝已經成功時,他的恩典,他激起了我們的精神遵守它。 It is in the day of Divine power we are made willing.這是在一天的神聖權力,我們都願意。 When God has work to be done, he will either find or make men fit to do it.當上帝的工作要做,他將可以找到或使男子適合這樣做。 Every one helped, as his ability was; and this they did with a regard to the Lord as their God.每一個幫助,因為他的能力,以及他們這樣做,有關於上帝作為他們的神。 Those who have lost time, need to redeem time; and the longer we have loitered in folly, the more haste we should make.這些誰已經失去的時間,需要贖回時間;和長遠我們loitered的愚蠢,更急於要。 God met them in a way of mercy.上帝滿足他們的一種方式憐憫。 Those who work for him, have him with them; and if he be for us, who can be against us? This should stir us up to be diligent.這些誰為他工作,他與他們,如果他是對我們來說,誰可以對我們?這應當引起我們的行動是勤奮。

Haggai 2哈2

Synopsis: Greater glory promised to the second temple than to the first. (1-9) | Their sins hindered the work.簡介:大榮耀答應第二聖殿,而不是第一次。 ( 1-9 ) |他們的罪孽阻礙了工作。 (10-19) | The kingdom of Christ foretold. ( 10月19日) |王國基督預言。 (20-23) ( 20-23 )

Ver.查看。 1-9 Those who are hearty in the Lord's service shall receive encouragement to proceed. 1月9日,這些誰是衷心的上帝服務應得到鼓勵著手。 But they could not build such a temple then, as Solomon built.但是,他們不能建立這樣一個寺廟然後,所羅門建造。 Though our gracious God is pleased if we do as well as we can in his service, yet our proud hearts will scarely let us be pleased, unless we do as well as others, whose abilities are far beyond ours.雖然我們的盛情上帝很高興,如果我們以及我們可以在他的服務,然而,我們感到自豪的心將scarely讓我們高興的,除非我們以及其他人,其能力遠遠超出我們的。 Encouragement is given the Jews to go on in the work notwithstanding.鼓勵,鑑於猶太人去的工作雖有。 They have God with them, his Spirit and his special presence.他們與他們的上帝,他的精神和他的特別的存在。 Though he chastens their transgressions, his faithfulness does not fail.雖然他chastens他們的越軌,他的忠誠沒有失敗。 The Spirit still remained among them.的精神仍然是其中之一。 And they shall have the Messiah among them shortly; "He that should come."並應具有彌賽亞其中不久, “他應該來。 ” Convulsions and changes would take place in the Jewish church and state, but first should come great revolutions and commotions among the nations.抽搐和變化將在猶太人教會與國家,但首先應該是偉大的革命和騷動的國家之一。

He shall come, as the Desire of all nations; desirable to all nations, for in him shall all the earth be blessed with the best of blessings; long expected and desired by all believers.他應是作為慾望的所有國家;可取的所有國家,他應為所有的地球是得天獨厚的最好的祝福;長期預期和理想的所有信徒。 The house they were building should be filled with glory, very far beyond Solomon's temple.他們的房子應該是建設充滿了光榮,非常遠遠超出所羅門聖殿。 This house shall be filled with glory of another nature.這所房子應充滿榮耀的另一種性質。 If we have silver and gold, we must serve and honour God with it, for the property is his.如果我們有金,銀,我們必須服務和榮譽的上帝,因為是他的財產。 If we have not silver and gold, we must honour him with such as we have, and he will accept us.如果我們沒有金,銀,我們必須履行他如我們,他會接受我們。 Let them be comforted that the glory of this latter house shall be greater than that of the former, in what would be beyond all the glories of the first house, the presence of the Messiah, the Son of God, the Lord of glory, personally, and in human nature.讓他們得到安慰的榮耀後者所應大於前者,這將是以後所有的輝煌的第一家,在場的彌賽亞,上帝的兒子,上帝的榮耀,個人,並在人類的本性。 Nothing but the presence of the Son of God, in human form and nature, could fulfil this.不過在場的上帝之子,在人類形式和性質,能夠完成這一點。

Jesus is the Christ, is He that should come, and we are to look for no other.耶穌是基督,是他認為應該是,我們正在尋找沒有其他。 This prophecy alone is enough to silence the Jews, and condemn their obstinate rejection of Him, concerning whom all their prophets spake.這個預言本身是不夠的沉默的猶太人,並譴責其頑固拒絕他,他所有的關於先知spake 。 If God be with us, peace is with us.如果上帝與我們同,和平與我們同在。 But the Jews under the latter temple had much trouble; but this promise is fulfilled in that spiritual peace which Jesus Christ has by his blood purchased for all believers.但是,猶太人在後者寺了很多麻煩,但是這個承諾是在履行和平的精神耶穌基督已經購買了他的血液的所有信徒。 All changes shall make way for Christ to be desiredand valued by all nations.所有的改變應讓路基督是desiredand價值的所有國家。 And the Jews shall have their eyes opened to behold how precious He is, whom they have hitherto rejected.和猶太人應開放給他們的眼睛看他是如何珍貴,他們迄今一直拒絕。

10-19 Many spoiled this good work, by going about it with unholy hearts and hands, and were likely to gain no advantage by it. 10月19日,許多破壞這一良好的工作,將它與邪惡的心和手,並有可能取得優勢,它沒有。 The sum of these two rules of the law is, that sin is more easily learned from others than holiness.總和這兩個法律規則,即罪惡更容易從其他國家比成聖。 The impurity of their hearts and lives shall make the work of their hands, and all their offerings, unclean before God.雜質的心靈和生活應使他們手中的工作,和他們所有的產品,不潔上帝面前。 The case is the same with us.該案件是同與我們聯繫。 When employed in any good work, we should watch over ourselves, lest we render it unclean by our corruptions.當受僱於任何良好的工作,我們應該關注自己,否則我們使它不潔我們的腐敗。 When we begin to make conscience of duty to God, we may expect his blessing; and whoso is wise will understand the loving-kindness of the Lord.當我們開始良知責任上帝,我們可能會期望他的祝福和whoso是明智將了解仁愛的上帝。 God will curse the blessings of the wicked, and make bitter the prosperity of the careless; but he will sweeten the cup of affliction to those who diligently serve him.上帝會詛咒的祝福惡人,使痛苦的繁榮小心,但他將懷柔杯的痛苦誰勤奮這些服務他。

20-23 The Lord will preserve Zerubbabel and the people of Judah, amidst their enemies. 20日至23日,耶和華必維護Zerubbabel和猶太人民,這是由於他們的敵人。 Here is also foretold the establishment and continuance of the kingdom of Christ; by union with whom his people are sealed with the Holy Ghost, sealed with his image, thus distinguished from all others.這裡也預言建立和繼續王國基督;的聯盟與他們自己的人民是密封的聖靈,蓋上他的形象,從而區別於其他所有。 Here also is foretold the changes, even to that time when the kingdom of Christ shall overthrow and occupy the place of all the empires which opposed his cause.這裡還預言的變化,甚至對當時的英國基督應推翻和佔領地的所有帝國反對他的事業。 The promise has special reference to Christ, who descended from Zerubbabel in a direct line, and is the sole Builder of the gospel temple.承諾了特別提到基督,誰的後裔Zerubbabel直接路線,是唯一的建設者福音寺。 Our Lord Jesus is the Signet on God's right hand, for all power is given to him, and derived from him.我們的主耶穌基督是神的紋章上的右手,對所有權力交給他,和來自他。 By him, and in him, all the promises of God are yea and amen.由他和他的,所有的承諾上帝是高雅和阿門。 Whatever changes take place on earth, all will promote the comfort, honour, and happiness of his servants.無論發生改變地球上,所有將促進舒適,榮譽,和幸福,他的僕人。


Aggeus (Haggai) Aggeus (哈)

Catholic Information 天主教新聞

Name and personal life姓名和個人生活

Aggeus, the tenth among the minor prophets of the Old Testament, is called in the Hebrew text, Hággáy, and in the Septuagint Haggaios, whence the Latin form Aggeus. Aggeus ,第十屆的未成年人先知舊約,被稱為在希伯來文的文字, Hággáy ,並在七十Haggaios ,因而拉美形式Aggeus 。 The exact meaning of his name is uncertain.的確切含義的名字是不確定的。 Many scholars consider it as an adjective signifying "the festive one" (born on feast-day), while others take it to be an abbreviated form of the noun Hággíyyah, "my feast is Yahweh", a Jewish proper name found in 1 Paralipomenon 6:15 (Vulgate: 1 Chronicles 6:30). Great uncertainty prevails also concerning the prophet's personal life.許多學者認為,作為一個形容詞標誌著“節日之一” (出生於節日天) ,而另一些是否可以成為一個縮寫形式的名詞Hággíyyah , “我是耶和華盛宴” ,一個猶太中找到適當的名稱1 Paralipomenon 6:15 (拉丁文聖經:歷代誌上6:30 ) 。很大的不確定性也普遍存在關於先知的個人生活。 The book which bears his name is very short, and contains no detailed information about its author.這本書是他的名字命名很短,並沒有包含詳細信息的作者。 The few passages which speak of him refer simply to the occasion on which he had to deliver a divine message in Jerusalem, during the second year of the reign of the Persian King, Darius I (520 BC) And all that Jewish tradition tells of Aggeus does not seem to have much, if any, historical basis.其中的幾段談論他只提及的機會,他要提供一個神聖的消息在耶路撒冷,在第二年的統治波斯國王大流士一世(公元前520 )和所有的猶太傳統講述了Aggeus似乎沒有多少,如果有的話,歷史基礎。 It states that he was born in Chaldea during the Babylonian Captivity, was a young man when he came to Jerusalem with the returning exiles, and was buried in the Holy City among the priests.它說,他出生於Chaldea圈養在巴比倫,是一名年輕男子時,他來到耶路撒冷返回的流亡者,以及被埋葬在聖城的牧師。 It also represents him as an angel in human form, as one of the men who were with Daniel when he saw the vision related in Daniel 10:7, as a member of the so-called Great Synagogue, as surviving until the entry of Alexander the Great into Jerusalem (331 BC), and even until the time of Our Saviour.這也是他作為一個天使在人類的形式,作為一個男人誰是丹尼爾當他看到有關的遠見在丹尼爾10時07分,作為所謂的大會堂,為倖存的,直到進入亞歷山大大到耶路撒冷( 331年) ,甚至到時我們的救世主。 Obviously, these and similar traditions deserve but little credence.顯然,這些和類似的傳統,但幾乎沒有值得信任。

Historical circumstances歷史情況

Upon the return from Babylon (536 BC) the Jews, full of religious zeal, promptly set up an altar to the God of Israel, and reorganized His sacrificial worship.返回時從巴比倫( 536年)的猶太人,充滿宗教熱情,迅速成立了一個祭壇的神,以色列和改組他的祭祀禮拜。 They next celebrated the feast of Tabernacles, and some time later laid the foundation of the "Second" Temple, called also the Temple of Zorobabel. Presently the Samaritans -- that is, the mixed races which dwelt in Samaria -- prevented them, by an appeal to the Persian authorities, from proceeding further with the rebuilding of the Temple.他們下一個慶祝住棚節,和一段時間以後奠定了基礎,將“第二個”廟,稱為廟也Zorobabel 。目前撒瑪利亞-即混合比賽的住在撒馬利亞-阻止他們,由呼籲波斯當局,從程序進一步重建聖殿。 In fact, the work was interrupted for sixteen years, during which various circumstances, such as the Persian invasion of Egypt in 527 BC, a succession of bad seasons entailing the failure of the harvest and the vintage, the indulgence in luxury and self-seeking by the wealthier classes of Jerusalem, caused the Jews to neglect altogether the restoration of the House of the Lord.事實上,這項工作被中斷了16年,在這期間的各種情況,如波斯入侵埃及在公元前527 ,繼承壞季節造成失敗的收穫和美酒,在豪華的放縱和自我追求富裕階層的耶路撒冷,猶太人造成忽視完全恢復眾議院主。 Toward the end of this period the political struggles through which Persia passed would have made it impossible for its rulers to interfere with the work of reconstruction in Jerusalem, even had they wished to do so, and this was distinctly realized by the Prophet Aggeus.對這一時期結束時通過的政治鬥爭而波斯通過這樣做不可能的統治者干擾的重建工作在耶路撒冷,甚至他們希望這樣做,這是明顯的,實現先知Aggeus 。 At length, in the second year of the reign of Darius the son of Hystaspes (520 BC), Aggeus came forward in the name of the Lord to rebuke the apathy of the Jews, and convince them that the time had come to complete their national sanctuary, that outward symbol of the Divine presence among them.終於,在第二年的統治大流士的兒子斯伯( 520年) , Aggeus走上前的名義,主責備的冷漠的猶太人,並說服他們,現在已經到了完成其國家避難所,即外向象徵神聖的存在其中。

The prophecies預言

The book of Aggeus is made up of four prophetical utterances, each one headed by the date on which it was delivered.這本書的Aggeus由四個預言的話語,每一個領導的日期是交付。

The first (1:1,2) is ascribed to the first day of the sixth month (August) of the second year of Darius' reign.第一( 1:1,2 )原因是第一天的6個月( 8月)的第二年大流士'統治。 It urges the Jews to resume the work of rearing the Temple, and not to be turned aside from this duty by the enjoyment of their luxurious homes.它敦促猶太人恢復工作飼養寺,而不是被拒絕除了這一職責享受其豪華的住宅。 It also represents a recent drought as a divine punishment for their past neglect.這也是最近的乾旱作為一種神聖的懲罰他們過去忽視。 This first utterance is followed by a brief account (1:12-14) of its effect upon the hearers; three weeks later work was started on the Temple.這是第一次話語隨後簡要介紹( 1:12-14 )其時生效聽眾;三個星期後開始工作的廟。

In his second utterance (2:1-9), dated the twentieth day of the same month, the prophet foretells that the new House, which then appears so poor in comparison with the former Temple of Solomon, will one day be incomparably more glorious.在他的第二次話語( 2:1-9 ) ,日期為20日同月,先知預言,新的家,然後會出現如此糟糕的比較與前所羅門聖殿,將有一天會更加輝煌無比。

The third utterance (2:11-20), referred to the twenty-fourth of the ninth month (Nov.-Dec.), declares that as long as God's House is not rebuilt, the life of the Jews will be tainted and blasted, but that the divine blessing will reward their renewed zeal.第三話語( 2:11-20 ) ,提到了第二十四的第9個月( 11月, 12月) ,申明,只要上帝的房屋沒有重建,生活的猶太人將被污染並抨擊,但神聖的祝福將獎勵他們再次熱情。

The last utterance (2:20-23), ascribed to the same day as the preceding, tells of the divine favour which, in the approaching overthrow of the heathen nations, will be bestowed on Zorobabel, the scion and representative of the royal house of David.最後話語( 2:20-23 ) ,歸因於同一天前,講述了這神聖的贊成票,在接近推翻異教徒的國家,將被賦予Zorobabel的接穗,並代表王室大衛。

The simple reading of these oracles makes one feel that although they are shaped into parallel clauses such as are usual in Hebrew poetry, their literary style is rugged and unadorned, extremely direct, and, therefore, most natural on the part of a prophet intent on convincing his hearers of their duty to rebuild the House of the Lord.最簡單的閱讀這些神諭使人們感到,儘管他們形成平行的條款,如通常是在希伯來詩歌,他們的文體崎嶇不平,樸實,非常直接,因此,最自然的一部分先知意圖令人信服的他聽,他們有義務重建眾議院主。

Besides this harmony of the style with the general tone of the book of Aggeus, strong internal data occur to confirm the traditional date and authorship of that sacred writing.除了和諧的風格與總的調子書Aggeus ,強有力的內部資料出現,以確認日期和傳統著作權的這種神聖的書面答复。 In particular, each portion of the work is supplied with such precise dates and ascribed so expressly to Aggeus, that each utterance bears the distinct mark of having been written soon after it was delivered. It should also be borne in mind that although the prophecies of Aggeus were directly meant to secure the immediate rearing of the Lord's House, they are not without a much higher import.特別是,每一部分的工作是提供這種精確的日期和原因,以便明確Aggeus ,每一個話語負有不同的標誌被寫入後不久,有人交付。還應該牢記的是,雖然預言Aggeus直接意味著,以確保立即飼養主的家,他們也不是沒有更高的進口。 The three passages which are usually brought forth as truly Messianic, are 2:7-8, 2:10, and 2:21-24.這三個段落通常提出了作為真正的救世主,是2:7-8 , 2時10分,並2:21-24 。 It is true that the meaning of the first two passages in the original Hebrew differs somewhat from the present rendering of the Vulgate, but all three contain a reference to Messianic times. The primitive text of the book of Aggeus has been particularly well preserved. The few variations which occur in the manuscripts are due to errors in transcribing, and do not affect materially the sense of the prophecy.誠然,所指的兩個步驟,首先在原來的希伯來文不盡相同從目前渲染的武加大,但所有這三個提到彌賽亞次。原始文字的書籍的Aggeus一直特別保存完好。該一些變化發生在手稿是由於抄寫錯誤,並且不影響重大的意義上的預言。

Besides the short prophetical work which bears his name, Aggeus has also been credited, but wrongly, with the authorship of Psalms 111 and 145.除了短期前兆的工作,他的名字命名, Aggeus也被記入,但他們的錯誤在於,與作者的詩篇111和145 。 (See PSALMS.) (見PSALMS 。 )

Publication information Written by FE Gigot.出版信息書面鐵吉戈特。 Transcribed by John G. Orr. The Catholic Encyclopedia, Volume I. Published 1907.轉錄由約翰G奧爾。天主教百科全書,體積一發布1907年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, March 1, 1907. Nihil Obstat , 1907年3月1號。 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; KNABENBAUER (1886); PEROWNE (1886); TROCHON (1883); ORELLI (1888; tr. 1803); NOWACK (1897); SMITH (1901), Introductions to the Old Testament: VIGOUROUX RAULT; TROCHON-LESETRE; KEIL; BLEEK-WELLHAUSEN; KAULEN; CORNELY; DRIVER; GIGOT.評注; KNABENBAUER ( 1886年) ;掃( 1886年) ; TROCHON ( 1883年) ; ORELLI ( 1888 ;文。 1803年) ; NOWACK ( 1897 ) ;史密斯( 1901 ) ,介紹舊約: VIGOUROUX曦; TROCHON - LESETRE ; Keil公司; BLEEK -豪森; KAULEN ; CORNELY ;司機; GIGOT 。


Book of Haggai哈該書

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

The Four Discourses.四話語。

Haggai's Style.哈的風格。

"Variæ Lectiones." “ Variæ Lectiones 。 ”

The Historical Background.的歷史背景。

Rebuilding of the Temple.重建聖殿。

One of the so-called minor prophetical books of the Old Testament. It contains four addresses.一個所謂的未成年人預言書籍舊約。它包含四個地址。 The first (i. 2-11), dated the first day of the sixth month of the second year of Darius Hystaspes (520 BC), described as directed against, or to, Zerubbabel the governor and Joshua the high priest (i. 1), is designed to arouse the people from their indifference to the rebuilding of the Temple, an indifference in glaring contrast to the care taken to secure comfortable and well-appointed private dwellings (i. 4); drought and dearth are announced as a penalty (i. 5-6, 10-11).第一次(一2月11日) ,月的第一天, 6個月的第二年大流士斯伯( 520年) ,描述為針對,或, Zerubbabel總督和Joshua的大祭司(一1 ) ,目的是調動人民群眾從他們的漠不關心重建寺,一個冷漠的明顯對比的是照顧採取安全舒適,以及任命的私人住宅(一4 ) ;乾旱和缺乏公佈的處罰(一, 5月6日, 10月11日) 。 Their failure to rebuild the Temple is the cause of their disappointment (i. 9).他們未能重建聖殿的原因是他們的失望(一9 ) 。 This brief discourse has the desired effect (i. 12).這一簡短的話語已預期的效果(一12 ) 。 Haggai announces that Yhwh is with them.哈宣布, Yhwh是他們。 In the twenty-fourth day of the sixth month (520) work on the Temple begins.在第二十四天的第6個月( 520 )工作寺開始。

The Four Discourses.四話語。

The second address is dated the twenty-first day of the seventh month, and strikes the note of encouragement.第二個地址的日期是第21天的7個月,和罷工說明鼓勵。 It seems that many had again become despondent; the prophet assures these that God's spirit, in accordance with the covenant made at the time of the exodus from Egypt, is with them.看來,許多人再次成為沮喪;保證這些先知,上帝的精神,根據公約時所作的大量外流來自埃及,是他們。 Yet a little while, and Yhwh's power will become manifest.然而,一段時間,並Yhwh的力量將變得明顯。 All the nations will bring tribute to make this house glorious.所有國家帶來的敬意,使這所房子光榮。 What the nations now call their own is in fact Yhwh's.哪些國家現在請他們自己實際上是Yhwh的。 Thus the glory of the later house will be greater than that of the earlier, which so many despair of equaling.這樣的光榮,後來房子將大於前,如此眾多的絕望追平。 Peace will reign in the Second Temple (ii. 1-9).和平時期將在第二聖殿(白介素1月9日) 。

The third discourse is dated the twenty-fourth day of the ninth month of Darius.第三話語日的第二十四天的第9個月的大流士。 It is prefaced by questions addressed to the priests concerning certain applications of the law of Levitical purity.這是前面的問題給祭司的某些應用程序的法律Levitical純潔性。 The answers of the priests to his questions furnish the text for his exposition of the people's sin in not erecting the Temple. These shortcomings are the reason for the dearth.這些問題的答案的司鐸,他的問題提交的案文,他闡述了人民群眾的罪孽而不是樹立聖殿。這些缺陷的原因是缺乏。 Their removal, therefore, will bring Yhwh's blessing (ii. 10-19).消除,因此,將Yhwh的祝福(白介素10月19日) 。

On the same day (the twenty-fourth of the ninth month) Haggai addresses another (the fourth) discourse to Zerubbabel, announcing Yhwh's determination to bring to pass great political upheavals, resulting in the dethroning of kings and the defeating of their armies.在同一天(第二十四屆的第9個月)哈另一個地址(第四)話語來Zerubbabel ,宣布Yhwh的決心,將通過重大的政治動盪,導致dethroning國王和打敗他們的軍隊。 In consequence of these wonderful reversals of the prevailing political conditions, Zerubbabel will become the "signet" as the one chosen of Yhwh; that is, Zerubbabel will be crowned as the independent (Messianic) king of independent Judea (ii. 20-23).因此,這些美好的逆轉當前的政治條件, Zerubbabel將成為“印”作為一個選擇的Yhwh ,即Zerubbabel將取得圓滿的獨立(救世主)的獨立猶太國王(白介素20日至23日) 。

Haggai's Style.哈的風格。

Contrasted with the flow and fervor of the utterances of other prophets, Haggai's style certainly justifies the rabbinical observation that he marks the period of decline in prophecy (Yoma 9b).對比的流動和熱情的話語其他先知,哈的風格當然有理由猶太教的觀察,他標誌著期間下降的預言(山脈9B條) 。 He scarcely ever rises above the level of good prose.他幾乎從未超出水平的好散文。 The critics have found in this a confirmation of the assumption that Haggai wrote and spoke only after having reached a very ripe old age.評論家們已經發現在這證實了這一假設,即哈寫道和以後,才達到了一個非常成熟的老年生活。 Certain turns of phraseology are characteristically affected by him: (i. 5, 7; ii. 15, 18a, b); = "and now," introducing an appeal (i. 5; ii. 4, 15).某些原來的用語都受他的特點: (一5日, 7日;二。 15 , 18A條, b )款; = “現在, ”引進上訴(一5 ;二。 4 , 15 ) 。 Repetitions of words are frequent: (i. 7, 8); [ (ii. 4a, b, c, 6, 7, 8a, b, 14, 17, 23a, b, c); (ii. 22, twice); (ii. 4, thrice).重複的話十分頻繁: (一7日, 8日) ; [ (白介素4A條, B , C三, 6 , 7 , 8A條,乙, 14 , 17 , 23A條,乙,丙) (白介素22 ,兩次) (白介素4 ,三次) 。 Haggai loves to recall in one final word the preceding idea: i.哈喜歡記得在最後一個字前面的想法:一, 2b, 12b; ii. 2b干擾素, 12B條;二。 5b (), 19b ( ). 5B號( ) ,乙( ) 。

"Variæ Lectiones." “ Variæ Lectiones 。 ”

The text is in good condition, and the versions do not exhibit important variants.案文是處於良好狀態,和版本不展覽重要變種。 The Septuagint has additions in ii.該譯本已增加在二。 10-15, and several omissions, one (ii. 5) very extensive. 10月15日,一些遺漏, 1 (白介素5 )非常廣泛。 "Be-mal'akut" (i. 13) is represented by έν ἀγγέλοις = "be-mal'ake." “鈹mal'akut ” (一13 )是由έν ἀγγέλοις = “即將mal'ake 。 ” The Peshiṭta presents the reading "ḥereb" (sword) for "ḥoreb" (drought) in i.該Peshiṭta介紹了讀“ ḥereb ” (劍)的“霍雷布” (乾旱)在一 11, and the "hif'il" instead of the "ḳal" in "u-ba'u"-(ii. 7; comp. L. Reinke, "Der Prophet Haggai," pp. 23 et seq., Münster, 1868, on the text of Haggai). 11 ,和“ hif'il ”而不是“卡爾”中的“ U型ba'u ” - (白介素7 ;補償。屬克, “哈得先知”頁。 23起。 ,明斯特, 1868年,對案文的哈) 。 Of emendations proposed by modern scholars, the following may be noted: In ch.所提議的emendations現代學者,下列可以注意到:在CH 。 i.字母i. 2 the first should be read ("now"), or, still better, corrected into ("as yet"); the versions omit i. 2第一次應改為( “現在” ) ,或者更好,糾正成( “還” ) ;版本省略島 10. is probably a dittogram of the preceding . 10 。可能是dittogram前面。 For ("their God") in i. 12, the Septuagint, the Peshiṭta, and the Vulgate present ("unto them"), which is preferable.為( “他們的神” )在一, 12日,七十的Peshiṭta和武加大本( “對他們” ) ,這是可取的。 Ch.總。 i.字母i. 13 is held to be suspicious as a later gloss (Böhme, in Stade's "Zeitschrift," vii. 215; Nowack, "Die Kleinen Propheten," in "Handkommentar zum Alten Testament," p. 305, Göttingen, 1897). 13日舉行有可疑作為後來光澤(伯梅,在體育場的“雜誌, ”七。 215 ; Nowack , “模具Kleinen Propheten ” ,在“老Handkommentar zum全書” ,第305頁,哥廷根, 1897年) 。 Ch.總。 ii.二。 5a is grammatically of difficult construction; the Revised Version inserts "remember"; the Septuagint omits it. 5A型是語法的困難建設;的修訂稿插入“記住” ;的七十忽略它。 It is in all likelihood an interpolation (see Nowack, lcp 306).這是完全可能的插值(見Nowack ,液晶306 ) 。 (ii. 6) is doubtful; the Septuagint reads instead of . Wellhausen's observation ("Die Kleinen Propheten," ad loc.), that the verse combines two originally distinct readings, one as the Septuagint has it and the other that of the Masoretic text, with omitted, is probably based on fact. (白介素6 )是令人懷疑的;的七十內容不是。豪森的意見( “模具Kleinen Propheten , ”廣告同上。 ) ,該詩結合了兩種截然不同的最初讀數, 1人是在七十了它和其他的馬所拉的文字,漏報,可能是基於事實。 In verse 8 has been taken to refer to the Messiah (comp. the name "Mohammed"); but the allusion is distinctly to the "precious possessions" of the nations; perhaps it should be vocalized "ḥamudot."詩8已提及彌賽亞( comp.命名為“穆罕默德” ) ;但典故是明顯的“貴重物品”的國家,也許應該vocalized “ ḥamudot 。 ” For ii.為二。 9 the Septuagint has a much more complete text, probably originally included (see Wellhausen, lc, ad loc.). 9七十有一個更加完整的文字,可能最初列入(見豪森,立法會,廣告同上。 ) 。 The Septuagint addition to ii.在七十除了二。 14 is partly taken from Amos v. 10, and the whole looks like a gloss. 14 ,部分取自阿莫斯納曼訴10 ,整個看起來像光澤。 In ii.在二。 16 something seems to have dropped out of the text (see Nowack, lcp 309). 16東西似乎已經放棄了對案文(見Nowack ,液晶309 ) 。 (ii. 17) is clearly corrupt; is the better reading proposed (Nowack, lc). (白介素17 )顯然是腐敗;是更好地閱讀建議( Nowack ,立法會) 。 In ii.在二。 18, from to must be considered as an explanatory gloss by a later reader. 18日,來自以必須視為解釋性光澤了後來的讀者。 At the end of verse 22 some verb seems to be required.在22日結束詩句一些動詞看來需要。 Wellhausen supplies "shall fall."豪森用品“應下降。 ” Instead of , in reference to the horses' undoing, Grätz ("Emendationes," ad loc.) proposes ("tremble").相反的,在提到馬的撤消,格拉茨( “ Emendationes , ”廣告同上。 )建議( “發抖” ) 。

The authenticity of ii.的真實性,二。 20-23 has been impugned by Böhme (Stade's "Zeitschrift," vii. 215 et seq.) on the ground that (a) differences of expression indicate a different authorship, and that (b) their contents merely repeat Haggai's former assurances; yet this conclusion is not warranted. 20日至23日已被指責的伯梅(體育場的“雜誌, ”七。 215起。 ) ,理由是(一)不同的表達顯示出不同的作者,而且( b )它們的內容只是重複哈前保證;尚未這一結論是沒有正當理由的。 The concluding discourse is marked in the text as addressed to Zerubbabel alone.結論話語十分顯著的文字給Zerubbabel獨立。 This accounts for the repetitions, if there be any; the differences in style are not so striking as to be incompatible with Haggai's authorship.此帳戶的重複,如果有任何的差異,作風不那麼引人注目的是不符合哈的著作權。

The Historical Background.的歷史背景。

It is clear that in 520 BC, according to Haggai's explicit statement, the reerection of the Temple had not begun.顯然,在520年,根據哈的明確聲明, reerection聖殿尚未開始。 This is contrary to the common opinion that the work of rebuilding the Temple had been undertaken immediately after the return under Cyrus. Ezra iii.這是違背了共同認為,重建工作已經進行了廟之後立即下返回賽勒斯。以斯拉三。 (and iv. 1-5) names the second year after the return as the date when the machinations of the Samaritans brought the enterprise to a standstill. (和第四。 1-5 )名字的第二個年頭後,返回的日期時的陰謀詭計撒瑪利亞使企業陷於停頓。 For this reason Haggai has been held to plead merely for the "resumption," not for the "undertaking," of the (interrupted) building operations.出於這個原因哈舉行了認罪僅僅是“恢復” ,而不是為“承諾”的(打斷)建設行動。 Still, neither in Haggai nor in Zechariah is there any indication to justify this modification. Haggai is silent concerning the previous laying of a corner-stone. Far from laying the blame to foreign interference, he is emphatic in denouncing, as the sole cause of the deplorable state of affairs, the indifference and despondency of the Jews.不過,無論是在哈也不撒迦利亞沒有任何跡象證明這一修改。哈是無聲的關於前奠定基石。遠離奠定指責外國勢力干涉,他強烈譴責,作為唯一的原因可悲的狀況,冷漠和絕望的猶太人。 In ii.在二。 18 the laying of the corner-stone is described, either by himself or by a glossarist (see above), as taking place in his own time (Winckler, in Schrader, "KAT" 3d ed., p. 293, does not take this view, urging against it Haggai ii. 3, "how do ye see it now"). 18鋪設基石介紹,不論是由其本人或由一個註解(見上文) ,因為發生在他自己的時間( Winckler ,在施拉德, “ KAT ”的3D版。 ,第293頁,沒有考慮這一觀點,敦促反對哈二。 3 , “怎麼你們現在看到了這個” ) 。 Probably on the return of the exiles only an altar was set up.可能的返回的流亡者只是一個祭壇成立。 Ezra iii.以斯拉三。 and iv., written much later, ascribe the later occurrences to an earlier date.和四。書面更晚,歸因於後來出現的情況,以一個較早的日期。 WH Koster ("Het Herstel," 1894, German ed. 1895) argues, partly on these grounds, that no exiles returned under Cyrus, and that the Temple was built by Jews who had been left at Jerusalem (see against him Wellhausen, "Die Rückkehr der Juden," 1895, and Eduard Meyer, "Die Entstehung des Judentums," 1896).武漢科斯特( “雜Herstel , ” 1894年,德語版。 1895年)認為,部分基於這些理由,沒有流亡下返回賽勒斯,而且建廟猶太人誰一直留在耶路撒冷(見對他豪森“模具Rückkehr德國猶太人, “ 1895年,愛德華梅耶, ”模具Entstehung萬Judentums , “ 1896年) 。 This extreme view is inadmissible.這種極端的觀點是不能接受的。 But Haggai makes it evident that the Temple was erected only in his time (during Darius Hystaspes' reign, not that of Cyrus), and that its erection was largely due to his and Zechariah's efforts.但哈使它明顯,寺建在他的時間只有(在大流士斯伯'統治,而不是居魯士) ,它的勃起主要是由於他和撒迦利亞的努力。

Rebuilding of the Temple.重建聖殿。

Haggai's description reveals the difficulties with which the small community had to contend; drought and dearth (i. 9 et seq., ii. 15) were among them; and the population must have been small.哈的描述揭示了困難,其中小社區不得不;乾旱和缺乏(一9起。 ,二。 15日)是其中;和人口必須已經很小。 Under these disheartening circumstances, what encouraged the prophet to urge his people to the enterprise?在這些令人沮喪的情況下,鼓勵先知,敦促他的人民的企業? The conditions of the Persian empire furnish a clue to the answer (comp. Isa.lx.); in the impending disruption of the Persian power he sees Yhwh's purpose to reestablish Judea's independence under the (Messianic) king Zerubbabel.條件的波斯帝國提供了線索的答案( comp. Isa.lx. ) ;在即將中斷波斯灣權力,他認為Yhwh的目的是重新建立猶太獨立的(救世主)國王Zerubbabel 。

In the large Behistun inscription, Darius has left the record of these disturbances, caused by the assassination of pseudo-Smerdis in 521.在大貝希斯敦銘文,大流士留下的記錄,這些干擾,所造成的暗殺偽Smerdis的521 。 While Darius was busy fighting the Babylonian usurper Nidintubal, Persia, Susiana, Media, Assyria, Armenia, and other provinces, under various leaders, rose in rebellion against him. These campaigns kept Darius engaged during 520-519, the period of Haggai's first appeals (see Ed. Meyer, "Die Entstehung des Judentums").雖然大流士忙於戰鬥巴比倫逆賊Nidintubal ,波斯, Susiana ,媒體,亞述,亞美尼亞,和其他省份,在不同的領導人,上升反抗他。這些運動保持在520-519大流士從事期間,哈的第一次上訴(見埃德。羅邁耶, “模具Entstehung萬Judentums ” ) 。 Nevertheless, Nowack contends that the predictions in Haggai concerning the great upheavals which, while troubling and overturning all other nations, will result in establishing permanent peace in Jerusalem (ii. 9), are of the nature of eschatological apocalyptic speculations.然而, Nowack認為,中哈關於預測的巨大動盪,而令人不安和傾覆的所有其他國家,將導致建立永久和平的耶路撒冷(白介素9 ) ,是的性質末世啟示揣測。 Haggai, according to him, was the first to formulate the notion of an ultimate opposition between God's rule and that of the heathen nations.哈,據他說,是第一個制訂的概念,最終對立上帝的規則和聯合國的異教徒。 The rôle clearly assigned to Zerubbabel in the prediction of Haggai does not seem to be compatible with this assumption.的作用明確分配給Zerubbabel在哈的預測似乎並不符合這一假設。 He is too definite and too real a historical personage in the horizon of Haggai to admit of this construction.他是太明確,太真實的歷史人物的視野哈承認這一建築。 The "ideal" Messiah is always central in apocalyptic visions. “理想”彌賽亞始終是中央在世界末日的看法。

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:

WA Böhme, in Stade's Zeitschrift, vii.西澳伯梅,在體育場的雜誌,七。 215 et seq.; Dillmann, Jesaja, Leipsic, 1898; Duhm, Die Theologie der Propheten, Bonn, 1875; Hitzig, Die Kleinen Propheten, Leipsic, 1881; Eugene Hühn, Die Messianischen Weissagungen, Freiburg-im-Breisgau, 1899; A. 215起。 ; Dillmann , Jesaja , Leipsic , 1898 ; Duhm ,模具神學之Propheten ,波恩, 1875年;希齊格,模具Kleinen Propheten , Leipsic , 1881年;尤金Hühn ,模具Messianischen Weissagungen ,弗賴堡進出口,布賴斯, 1899年;阿。 Köhler, Die Weissagungen Haggai's, Erlangen, 1860; Koster, Het Herstel van Israel in het Perzische Tijdvak, Leyden, 1894; Ed.科勒,模具Weissagungen哈的埃爾蘭根, 1860年;科斯特報Herstel凡以色列在報Perzische Tijdvak ,萊頓, 1894年;埃德。 Meyer, Die Entstehung des Judentums, Halle, 1895; Nowack, Kleine Propheten, Göttingen, 1897; W.邁耶,模具Entstehung萬Judentums ,哈雷, 1895年; Nowack ,克萊納Propheten ,哥廷根, 1897年;總統 Pressel, Kommentar zu den Schriften der Propheten Haggai, etc., Gotha, 1870; TT Perowne, Haggai and Zechariah, Cambridge, 1888; Reinke, Der Prophet Haggai, Münster, 1868; Sellin, Serubbabel, Leipsic, 1898; George Adam Smith, The Book of the Twelve Prophets, New York, 1901; Wellhausen, Skizzen und Vorarbeiten, 2d ed., vol.普雷塞爾, Kommentar祖旦文集之Propheten哈等,戈塔, 1870年;特掃,哈和撒迦利亞,劍橋, 1888年;克,明鏡先知哈,穆斯特, 1868年; Sellin , Serubbabel , Leipsic , 1898 ;喬治亞當斯密,圖書十二先知,紐約, 1901年;豪森, Skizzen與Vorarbeiten ,二維版。 ,第二卷。 v., Berlin, 1893.EGH五,柏林, 1893.EGH


Haggai

Jewish Perspective Information 猶太透視信息

Judean prophet of the early post-exilic period; contemporary with Zechariah (Ezra v. 1; III Ezra [I Esd.] vi. 1, vii. 3).(Hilprecht, in "Pal. Explor. Fund Quarterly," Jan., 1898, p. 55). = "Aggeus" in I Esd.; "Aggæus, "Ἀγγαιος = "festal" (born on feast-day) or "feast of Yah" (Olshausen, "Grammatik," § 277b); Wellhausen, in Bleek, "Einleitung," 4th ed., p.猶太先知後早期放逐期;當代與撒迦利亞(以斯拉訴1 ;三以斯拉[我可持續發展教育。 ]六。 1 ,七。 3 ) 。 ( Hilprecht ,在“八。 Explor 。基金季刊” , 1月, 1898年,第55頁) 。 = “ Aggeus ”在I可持續發展教育。 “ Aggæus , ” Ἀγγαιος = “節日” (出生於節日天)或“七七嚴” ( Olshausen , “語法” , § 277b ) ;豪森,在Bleek , “導論” ,第4版。山口 434, takes "Haggai" to be equivalent to "Ḥagariah" (= "God girdeth"). 434 ,以“哈”是等同於“ Ḥagariah ” ( = “上帝girdeth ” ) 。 The name is found on Semitic inscriptions-Phenician, Palmyrene, Aramaic, Hebrew; comp. "CIS" lxviii.這個名稱上發現反猶太題詞- Phenician , Palmyrene ,亞拉姆語,希伯來語;補償。 “獨聯體” lxviii 。 1 and Lidzbarski, "Handbuch der Nordsemitischen Epigraphik," p. 1和Lidzbarski , “手冊Nordsemitischen Epigraphik , ”第 270, Weimar, 1898; it occurs as "Ḥagga" on a tablet from Nippur 270 ,魏瑪, 1898年,它出現的“ Ḥagga ”的石碑從尼普爾

Very little is known of Haggai's life.很少人知道哈的生命。 Ewald ("Propheten des Alten Bundes," p. 178, Göttingen, 1868) concludes from Hag.埃瓦爾德( “ Propheten萬老的Bundes , ”第178頁,哥廷根, 1868年)的結論從哈格。 ii.二。 3 that he had seen the first Temple, in which case he would have been a very old man at the time of Darius Hystaspes, in the second year of whose reign (520 BC) Haggai appears as a prophetic preacher to stir the people to the work of rebuilding the Temple (Hag. i. 1 et seq.). It is not certain that Haggai was ever in Babylonia. 3 ,他已經看到了第一聖殿,在這種情況下,他會是一個非常歲男子的時候,大流士斯伯,在第二年其在位( 520年)哈顯示為先知傳道的人挑起的重建工作的廟( Hag.島1起。 ) 。但是不能肯定哈是以往任何時候都巴比倫。 He may have lived continuously at Jerusalem (comp. Lam. ii. 9).他可能已經連續居住在耶路撒冷( comp.林。二。 9 ) 。 At all events, to judge by the extent of his book, his public ministry was brief. That Zechariah was the leading prophet of those times (Zech. vii. 1-4) lends plausibility to the assumption that Haggai was nearing death when he made his appeal to the people.總之,判斷的程度,他的書,他的公共事務部是短暫的。這是領導撒迦利亞先知的時代(書七。 1-4 )借給可信的假設,哈已接近死亡時,他他呼籲人民。 According to tradition he was born in Chaldea during the Captivity, and was among those that returned under Zerubbabel.按照傳統,他出生在Chaldea圈養期間,是屬於那些下返回Zerubbabel 。 It has even been claimed that he was an angel of Yhwh, sent temporarily to earth to move the indifferent congregation (see Hag. i. 13).甚至有人聲稱他是一個天使的Yhwh ,發出暫時地球移動無動於衷眾(見哈格。一13 ) 。 He was remembered as a singer of psalms, and as the first to use the term "Hallelujah."他想起作為一名歌手的詩篇,並成為第一個使用“哈利路亞。 ” In fact, his name is mentioned in the Septuagint superscriptions to Psalms cxii., cxlv.-cxlix., though not in all manuscripts alike (Köhler, "Die Weissagungen Haggais," p. 32; Wright, "Zechariah and His Prophecies," xix. et seq.; B. Jacob, in Stade's "Zeitschrift," xvi. 290; Cheyne and Black, "Encyc. Bibl." ii. 1935, note 2, in reference to Epiphanius, "Vitæ Prophetarum").事實上,他的名字中所提到的七十superscriptions到詩篇cxii 。 , cxlv. - cxlix 。 ,但不是在所有手稿都(科勒, “模具Weissagungen Haggais ” ,第32頁;賴特, “撒迦利亞和他的預言, ”十九。起。 ;灣雅各,在體育場的“雜誌, ”十六。 290 ;進益和黑色, “ Encyc 。 Bibl 。 ”二。 1935年,注2 ,在提到埃皮法尼烏斯“ Vitæ Prophetarum ” ) 。 By Jewish historiography Haggai is numbered among the "men of the Great Synagogue" (BB 15a), or among those that "transmitted revelation" (see Cabala) from their prophetic predecessors to the "men of the Great Synagogue" (Ab. RN i. [recension A, p. 2, ed. Schechter]; comp. Yoma 9b).猶太史學哈的編號為“男人的大堂” ( BB心跳15A條) ,或屬於那些“轉交的啟示” (見Cabala )由他們的預言前任的“男女大堂” ( Ab.護士字母i 。 [ recension甲,第2頁,教育署。 Schechter已] ;補償。山脈9B條) 。 In his days prophetic inspiration was growing less frequent (ib.). Haggai is credited with having instituted certain practical decisions("taḳḳanot").在他的天先知靈感越來越少頻繁( ib. ) 。貸記與哈建立了一些實際的決定( “ taḳḳanot ” ) 。 Among these were a provision for the intercalation of the month of Adar (RH 19b); a decision in favor of enlarging the altar; a decision permitting the bringing of sacrifices independently of the existence or presence of the Temple (Mid. iii. 1; Zeb. 62; Yer. Naz. ii. 7).其中有一項規定,以插在每月的阿達爾(相對濕度19B條) ;的決定有利於擴大祭壇;決定允許把犧牲獨立的存在或存在寺( Mid.三。 1 ;瑞伯。 62 ;層。納茲。二。 7 ) 。 The organization of the priestly service into twenty-four relays (Tosef., Ta'an. ii.; 'Ar. 12b), and the regulation of the wood-contributions (Tosef., Ta'an. iii.; Ta'an. 28; comp. Neh. x. 35), are traced to him.該組織的牧師服務到2004年繼電器( Tosef. , Ta'an 。二。 ; '氬。 12B條) ,以及規管木捐款( Tosef. , Ta'an 。三。 ; Ta'an 。 28 ;補償。 Neh 。十, 35歲) ,正在追查到他。 Other references to Haggai's legislative influence are given in RH 9; Yeb.其他參考資料,以哈立法的影響給出了相對濕度9 ; Yeb 。 16a; Ḳid. 16A條;孩子。 43a; Ḥul.四十三;豪。 137b; Bek. 137b ;建立更廣泛的聯繫。 57; Naz. 57 ;納茲。 53a. 53A條。 The "seat" () on which he sat as legislator is mentioned (Yeb. 16a).EGH的“座位” ( )上週六,他提到作為立法者( Yeb. 16A條) 。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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