Book of Micah, Micheas彌迦書, Micheas

General Information 一般信息

Micah is the 6th of the 12 books of Minor Prophets in the Old Testament of the Bible.米卡是第6次的12個小先知書在舊約聖經。 Composed of both dire warnings and encouraging promises, this small but important book records the prophet Micah's preaching in Judah in the late 8th century BC.組成的可怕的警告和令人鼓舞的承諾,這本書雖小,但重要的記錄先知彌迦的說教在猶太後期公元前八世紀。 Micah observed the Assyrians' conquest of northern Israel and predicted the destruction of Jerusalem as punishment for social injustice and corruption among the priests and political leadership.米卡觀察亞述'征服以色列北部和預測銷毀耶路撒冷作為懲罰社會不公和腐敗之間的神職人員和政治領導。 His call for justice is tempered by the promise of a messianic ruler from Bethlehem (5:2 - 6) whose reign shall see swords beaten into plowshares (4:3).他呼籲正義是鍛煉的承諾救世主統治者從伯利恆( 5點02 - 6 )其在位應看到劍為犁毆打( 4:3 ) 。 Most scholars believe that chapters 4 - 7 were written after the time of Micah.多數學者認為,章節4 - 7寫的時間之後的米卡。

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Book of Micah, Micheas彌迦書, Micheas

Brief Outline簡要概述

  1. Desolation of Samaria and Jerusalem foretold (1:1-3:12)荒涼的撒馬利亞和耶路撒冷預言( 1:1-3:12 )
  2. Eventual blessings for Zion (4:1-8)最後祝福錫安( 4:1-8 )
  3. Invasions and deliverance by the Davidic ruler (4:9-5:15)入侵和解脫的Davidic統治者( 4:9-5:15 )
  4. Condemnation for sins (6:1-7:6)譴責捷聯慣導系統( 6:1-7:6 )
  5. Eventual help from God (7:7-20)最終幫助神( 7:7-20 )


Mi'cah

Advanced Information 先進的信息

Micah, a shortened form of Micaiah, who is like Jehovah?米卡,縮短形式Micaiah ,誰像耶和華? (1.) A man of Mount Ephraim, whose history so far is introduced in Judg. ( 1 。 )一位山埃弗拉伊姆的歷史迄今介紹Judg 。 17, apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judg. 18; 19:1-29; 21:25). (2.) The son of Merib-baal (Mephibosheth), 1 Chr. 17日,顯然是為了導致帳戶的解決部落丹在北巴勒斯坦,目的也說明了無法無天的時代中,他住( Judg. 18 ; 19:1-29 ; 21時25分) 。 ( 2 。 )的兒子Merib ,巴爾( Mephibosheth ) , 1個染色體。 8:34, 35. 8時34分, 35 。 (3.) The first in rank of the priests of the family of Kohathites (1 Chr. 23:20). ( 3 。 )中排名第一的神職人員的家人Kohathites ( 1染色體。 23:20 ) 。 (4.) A descendant of Joel the Reubenite (1 Chr. 5:5). ( 4 。 )的後裔,喬爾的Reubenite ( 1染色體。 5點05 ) 。 (5.) "The Morasthite," so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). ( 5 。 ) “的Morasthite , ”所謂的區別Micaiah他的兒子, Imlah (列王紀上22點08分) 。 He was a prophet of Judah, a contemporary of Isaiah (Micah 1:1), a native of Moresheth of Gath (1:14, 15).他是一個猶太先知的,當代的以賽亞(彌迦書1:1 ) ,一個土生土長的Moresheth的迦特(一時14分, 15 ) 。 Very little is known of the circumstances of his life (comp. Jer. 26:18, 19).很少人知道的情況,他的生命( comp.哲。 26:18 , 19 ) 。

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


Book of Mi'cah書Mi'cah

Advanced Information 先進的信息

The Book of Micah is the sixth in order of the so-called minor prophets.該彌迦書是第六,為了所謂的未成年人先知。 The superscription to this book states that the prophet exercised his office in the reigns of Jotham, Ahaz, and Hezekiah.該superscription這本書指出,先知在他的辦公室行使時期的喬薩姆, Ahaz ,並Hezekiah 。 If we reckon from the beginning of Jotham's reign to the end of Hezekiah's (BC 759-698), then he ministered for about fifty-nine years; but if we reckon from the death of Jotham to the accession of Hezekiah (BC 743-726), his ministry lasted only sixteen years.如果我們想從一開始的喬薩姆統治的結束Hezekiah的(公元前759-698 ) ,然後他事奉約五九年;但是,如果我們想從死亡的喬薩姆的加入Hezekiah (公元前743-726 ) ,他的部只持續了十六年。 It has been noticed as remarkable that this book commences with the last words of another prophet, "Micaiah the son of Imlah" (1 Kings 22:28): "Hearken, O people, every one of you."它已發現的顯著,這本書開始的最後幾句話的另一先知“ , Micaiah的Imlah的兒子” (列王紀上22:28 ) : “聽啊,人,每一個你。 ” The book consists of three sections, each commencing with a rebuke, "Hear ye," etc., and closing with a promise, (1) ch.這本書共分三節,每一個開始的指責, “聽葉”等,並關閉了承諾, ( 1 )總。 1; 2; (2) ch. 1 ; 2 ; ( 2 )總。 3-5, especially addressed to the princes and heads of the people; (3) ch. 6-7, in which Jehovah is represented as o the holding a controversy with his people: the whole concluding with a song of triumph at the great deliverance which the Lord will achieve for his people. 3月5日,特別是給王子和首長的人; ( 3 )總。 6月7日,在耶和華是為O代表舉行了爭議與他的人民:整個總結了一曲勝利的偉大解救其中主將實現為他的人民。

The closing verse is quoted in the song of Zacharias (Luke 1:72, 73).截止詩是這首歌中引用的扎哈里亞斯(路加福音1:72 , 73 ) 。 The prediction regarding the place "where Christ should be born," one of the most remarkable Messianic prophecies (Micah 5:2), is quoted in Matt.關於預測的地方“ ,其中應基督誕生了, ”一個最顯著的彌賽亞的預言(米卡五點02 ) ,是引用的馬特。 2:6. 2點06 。 There are the following references to this book in the New Testament:, 5:2, comp.有以下提到的這本書在新約: , 5時02 ,壓縮機。 Matt.馬特。 2:6; John 7:42. 2點06 ;約翰7時42分。 7:6, comp. 7時零六,壓縮機。 Matt.馬特。 10:21, 35, 36. 10時21分, 35 , 36 。 7:20, comp.七時20分,壓縮機。 Luke 1:72, 73.路加福音1:72 , 73 。

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


Book of Micah彌迦書

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

The little known of Micah is briefly stated.的鮮為人知的米卡簡要說明。 Calling himself a Morasthite indicates Moresheth, or Mareshah, as his birthplace in southwestern Judah, near Gath.自稱1 Morasthite表明Moresheth ,或Mareshah ,因為他的出生地在西南部猶太,近迦特。 The time of his prophesying is shown in the same verse by the reference to the kings of Judah, as between 758 to 700 BC He seems to have been the writer of his own book, if we may judge from the personal allusions in chapter 3:1, 8, and to have died in peace, judging by Jeremiah 26:18, 19.當時他的預言是顯示在同一詩句所提到的猶太國王,因為758到700之間公元前他似乎一直是作家,他自己的書,如果我們可能法官個人典故在第3章: 1 , 8 ,並已經死亡的和平,從耶利米26:18 , 19 。 He is frequently referred to as a prophet, and his utterances quoted, not only in the instances above given, but in Isaiah 2:2-4 and 41:15; Ezekiel 22: 27; Zephaniah 3:19; Matthew 2:5; and John 7:42. Jesus quotes him in Matthew 10:35, 36.他經常被稱為先知,他的話語引述,不僅是在上述情況下考慮,但在以賽亞書2:2-4和41:15 ;厄澤克爾22 : 27 ; Zephaniah 3點19 ;馬修2:5 ;和約翰7時42分。耶穌援引他在馬太10:35 , 36 。 For further references to his period, see our lessons on Isaiah.為進一步提到他的期間,看到我們的經驗教訓以賽亞。

A Description of Judgment說明判決

Chapters 1-3 contain a description of the approaching judgment on both kingdoms, Israel and Judah.章節1-3包含的描述接近判決都演義,以色列和猶太。 How do verses 1 and 5 of chapter 1 indicate that both kingdoms are under consideration?如何詩句1和第5第1章指出,這兩個王國正在考慮? Notice the order in which the three classes of hearers are addressed: (1) The people at large, chapter 1:2. (2) The princes, chapter 3.通知順序,而三類聽眾的問題: ( 1 )人在逃,章1:2 。 ( 2 )王子,第3章。 (3) The false prophets, 3:5. According to verse 11 what seems to have been the most crying sin of all? ( 3 )假先知,三時05分。根據詩句11什麼似乎已經是最迫切的罪孽嗎? And yet notwithstanding their covetousness and greed, how did they show either gross hypocrisy or gross ignorance of God (same verse, last part)?然而,儘管他們的貪婪和貪婪,他們怎麼也顯示總值虛偽或嚴重無知上帝(同一詩句,最後一部分) ? It is at this point that the declaration of judgment is expressed, and in language which has been literally fulfilled, verse 12.正是在這一點上,該聲明的判決表示,在語言已幾乎完成,詩12 。

A Vision of Hope憧憬希望

Chapters 4 and 5 unfold the future and happier, because holier, experience of the nation.第4和第5章展開的未來和幸福,因為神聖,經驗的國家。 The first four verses of chapter 4 are quoted almost verbatim in Isaiah 2, unless we reverse the order and say that Micah quoted Isaiah.前四個詩句的第4章幾乎逐字引用在以賽亞2 ,除非我們扭轉秩序和說,米卡引用以賽亞。 At what time are these better things to come to pass according to the beginning of this chapter?什麼時候這些更好的東西來通過根據這一章開始? How are these things figuratively expressed in verse 1?怎樣才能做到這一點比喻表達詩句1 ? It is not difficult to recognize in these figures of speech the exaltation of Jerusalem and Judah over all the nations in that day.不難認識到在這些數字的講話中提升耶路撒冷和猶太對所有的國家在這一天。 But how does verse 2 show that the exaltation will not be exacting and tyrannous, but the opposite?但是,如何詩句2表明,提升不會苛求和暴虐,但相反的?

What language shows that the millennial age is referred to, and no period which has yet appeared in the history of the world?什麼語言顯示,千年年齡是指,任何時期至今尚未出現在世界歷史上? How do verses 3 and 4 strengthen this conviction?如何經文3和第4加強這一信念? What expression in verse 7 almost directly states this to be the case?什麼表達的詩句7幾乎直接,這是國家的情況? In Joel we saw that prior to Israel's deliverance, and, as incident thereto, the Gentile nations will be besieging Jerusalem and desirous of seizing her, and that Jehovah will interpose on her behalf.在喬爾我們看到之前以色列的解救,並就此事件的詹蒂萊聯合國將包圍耶路撒冷,並希望抓住她,並耶和華將介入代表她。 How do the closing verses of this chapter parallel that prophecy?如何關閉詩句本章平行的預言?

Addressing ourselves to chapter 5, we discover what is the common teaching of the prophets that these good times coming for Israel and Judah are connected with the Person and work of the Messiah.處理自己第5章,我們發現什麼是共同的教學先知,這些美好的時光即將對以色列和猶太是與個人和工作的彌賽亞。 How is that led up to in verse 2?如何導致最多的詩句2 ? To be sure, these words are quoted in Matthew 2, to apply to the first coming of Christ, but that does not exclude His second coming.可以肯定的是,這些話被引用在馬太2 ,適用於第一次來的基督,但並不排除他第二次來。 Moreover, all the succeeding verses in this chapter point to events which did not occur at His first coming, but will be found to be uniformly predicated of His second coming.此外,所有成功的詩句本章指向事件沒有發生在他第一次來,但會發現,一律取決於他的第二次到來。

A Contrast Drawn對比抽紗

Chapters 6 and 7 present a "contrast between the reasonableness, purity and justice of the divine requirements, and the ingratitude, injustice and superstition of the people which caused their ruin."第6和第7章提出了“合理的對比,純度和正義的神聖要求,忘恩負義,不公正和迷信的人造成的破壞。 ” The closing chapter is peculiarly affecting, a kind of soliloquy of repentance on Israel's part.截止章特有的影響,一種獨白的懺悔以色列的一部分。 The better element among the people are confessing and lamenting their sinful condition in verses 1-6, but expressing confidence in God's returning favor (7, 8).更好的要素之間的人承認和感嘆自己罪孽深重條件詩句1月6日,但表示相信在上帝的返回青睞( 7 , 8 ) 。 Putting all together, there are few verses in the Bible more expressive of quiet hope and trust than these.把所有在一起,很少有在聖經詩句表達的更安靜的希望並相信超過這些。

It is beautiful to see the spirit of confession and submission in verse 9, and the certainty of triumph over every foe, verse 10.這是美麗的,看看招供的精神和提交的詩句9 ,和確定性戰勝一切敵人,詩10 。 Observe how Jehovah Himself speaks through the prophet in verses 11-13.觀察耶和華說自己通過先知的詩句11月13日。 (Revised Version). (修訂本) 。 See the promise of interposition on Israel's behalf in that day, verse 15; and the confusion of the Gentile nations at their triumph, and their own discomfiture, 16, 17.見的承諾干預以色列的代表在這一天,詩15 ;和混亂的詹蒂萊聯合國在其勝利,和他們自己的discomfiture , 16 , 17 。 Of course, the temporal blessings thus coming upon Israel are all predicated of their return to the Lord and His forgiveness of their sins (18, 19).當然,這樣的時間來祝福呼籲以色列都取決於他們的恢復和他的上帝寬恕他們的罪孽( 18日, 19日) 。 Nevertheless these things will take place on the ground of the original promise to Abraham (20).不過這些事情將在地面上原來的承諾,石禮( 20 ) 。

Questions 1. 問題 1 。 What can you say of the history of Micah?你可以說,歷史的米卡? 2. 2 。 Name the three great divisions of the book.姓名的三大部門的書。 3. 3 。 Analyze chapters 1-3.分析章節1-3 。 4. 4 。 With what future event is the deliverance of Israel always associated? 5.與將來發生的事件是以色列永遠解脫相關? 5 。 What makes the closing chapter particularly affecting?是什麼讓閉幕章特別影響?


Book of Micheas書Micheas

Catholic Information 天主教新聞

Micheas (Hebr. Mikhah; Jeremiah 26:18: Mikhayah keth.), the author of the book which holds the sixth place in the collection of the Twelve Minor Prophets, was born at Moresheth (Micah 1:1; Jeremiah 26:18), a locality not far from the town of Geth (Micah 1:14). Micheas ( Hebr. Mikhah ;耶利米26:18 : Mikhayah keth 。 )一書的作者擁有第六位在收集的12個小先知,出生於Moresheth (彌迦書1:1 ;耶利米26:18 ) ,一個地方沒有遠離城鎮Geth (米卡1,14 ) 。 Jerusalem was the scene of his ministry, and it occurred, as we learn from the title of his book, under the Kings Joathan (c. 740-735 BC), Achaz (735-727?), and Ezechias (727-698?).耶路撒冷是現場的他說,與它發生,因為我們從他的書的標題下,國王Joathan (約740-735年) , Achaz ( 735-727 ? )和埃澤希亞甚( 727-698 ? ) 。 We do not, however, appear to possess any of his addresses prior to the reign of Ezechias.我們不這樣做,但是,似乎有他的任何地址之前統治埃澤希亞甚。 He was thus a contemporary of the Prophet Isaias.他因此成為了一個當代先知伊薩亞。 His book falls into three parts.他的書分為三個部分。

Part One (Chapters 1-3)第一部分(第一章1-3 )

The first part consists of chapters 1-3.第一部分包括1-3章。 Micheas begins by announcing the impending destruction of Samaria as a punishment for its sins, and Jerusalem also is threatened. Micheas一開始就宣布即將銷毀薩馬利亞作為懲罰的罪過,耶路撒冷也受到威脅。 In chapter 2 the prophet develops his threats against the Kingdom of Juda and gives his reasons for them.第2章先知開發了威脅猶大王國,讓他的原因。 In chapter 3 he utters his reproaches with greater distinctness against the chief culprits: the prophets, the priests, the princes, and the judges.第3章中,他行使他的指責更清晰的罪魁禍首:先知,祭司,王子,和法官。 Because of their transgressions, Sion shall be ploughed as a field, etc. (3, 12).因為他們的越軌,錫永,應撥作為外地,等( 3 , 12 ) 。 This passage was quoted by the defenders of Jeremias against those who wished to punish with death the boldness with which the latter had announced God's chastisements: Micheas of Morashti was not punished with death, but, on the contrary, Ezechias and the people did penance and the Lord withdrew his threat against Jerusalem (Jeremiah 16:18 sq.). There is a general consensus of opinion to attribute to the Prophet Micheas the authorship of this part of the book; serious doubts have been expressed only concerning 2:11-12.這段引述維護者赫雷米亞斯對那些誰希望懲罰死亡的膽略與後者已宣布上帝的chastisements : Micheas的Morashti不處以死刑,但與此相反,埃澤希亞甚和人民並沒有懺悔主撤回他威脅耶路撒冷(耶利米16點18平方米) 。有一個普遍共識,以屬性先知Micheas作者的這一部分圖書;嚴重懷疑有人表示只涉及2:11-12 。 Chapters 1-3 must have been composed shortly before the destruction of the Kingdom of Samaria by the Assyrians (722 BC). 1-3章節組成必須是前不久破壞王國薩馬利亞的亞述人( 722年) 。

Part Two (Chapters 4-5)第二部分(第一章4-5 )

In the second part (4-5), we have a discourse announcing the future conversion of the nations to the Law of Yahweh and describing the Messianic peace, an era to be inaugurated by the triumph of Israel over all its enemies, symbolized by the Assyrians.在第二部分( 4-5 ) ,我們有一個話語,宣布今後的轉換的國家的法律和描述耶和華救世主的和平,是一個時代的開始,以色列的勝利對所有的敵人,象徵的亞述人。 In 5:1 sq. (Hebr., 2 sq.), the prophet introduces the Messianic king whose place of origin is to be Bethlehem-Ephrata; Yahweh will only give up his people "till the time wherein she that travaileth shall bring forth", an allusion to the well-known passage of Isaiah 7:14.在5:1平( Hebr. , 2平方米) ,先知彌賽亞國王介紹了他的籍貫是伯利恆,埃夫拉塔;耶和華只能放棄他的人“到時候,她說,其中應帶來travaileth “ ,指的是眾所周知的通過以賽亞7時14分。 Several recent critics have maintained that chapters 4-5, either wholly or in part, are of post-exilic origin.最近的一些批評者堅持認為,章節4-5 ,全部或部分,是後放逐原籍。 But their arguments, principally based on considerations inspired by certain theories on the history of the Messianic doctrine, are not convincing. Neither is it necessary to suppose that in 4:8, the comparison of the citadel of Sion with the "tower of the flock" alludes to the ruinous condition of Judea and Jerusalem at the time of the composition of the address; this comparison merely refers to the moral situation held towards the rest of the country by the capital, whence Yahweh is presumed to keep watch.但是,他們的論點,主要是激勵的基礎上考慮的某些理論的歷史學說的救世主,是不能令人信服的。也不是必要的假設,在4時08分,比較堡壘錫安與“塔的羊群“提到的毀滅性條件Judea和耶路撒冷時組成的地址;這比較僅僅指的是道義上的局勢舉行的該國其他地區的資本,何處耶和華推定監視。 The connexion of ideas, it is true, is interrupted in 4:10, and in 5:4-5 (Vulgate 5-6), both of which may be later additions.聯接的想法,這是真的,是在4點10分中斷,並在5:4-5 (武加大5-6 ) ,這兩者可能是後來補充。 A characteristic trait of Micheas's style in chapter 1 is found in the puns on the names of localities, and it is noticeable that an entirely similar pun can be seen in 5:1 (Hebrews 4:14), particularly when the LXX version is taken into account.一個典型特徵Micheas的風格是在第1章中發現的雙關語的名字,地方,和值得注意的是,一個完全類似的雙關語中可以看到5:1 ( 4時14分希伯來) ,特別是當採取LXX版本到。 The reading supposed by the LXX suggests a very satisfactory interpretation of this difficult passage: "And now, surround thyself with a wall (gadher), Beth-Gader."閱讀理應由LXX提出了非常令人滿意的解釋,這個困難的一段: “現在,環繞你自己的牆( gadher ) ,貝斯, Gader 。 ” The difference of tone and contents clearly show that 4-5 must have been composed in other circumstances than 1-3. They probably date from shortly after the fall of Samaria in 722 BC In 1-3 Micheas had expressed the fear that after the conquest of Samaria the Assyrian army would invade Judea; but ?Yahweh withdrew His threat (Jeremiah 16:19), and the enemy left Palestine without attacking Jerusalem.差異的語氣和內容清楚地表明,必須有4-5組成比在其他情況下1-3 。他們大概日期垮台後不久薩馬利亞在公元前722年1月3日Micheas已表示擔心,在征服的撒馬利亞亞述軍隊入侵猶大;但?耶和華撤回了他的威脅(耶利米16:19 ) ,和敵人離開巴勒斯坦沒有攻擊耶路撒冷。 Chapters 4-5 have preserved us an echo of the joy caused in Jerusalem by the removal of the danger.章節4-5保存我們的迴聲造成的喜悅在耶路撒冷的取消的危險。

Part Three (Chapters 6-7)第三部分(第一章6-7 )

Chapters 6-7 are cast in a dramatic shape.章6-7的演員都是在戲劇性的形狀。 Yahweh interpellates the people and reproaches them with ingratitude (6:3-5).耶和華interpellates人民和責備他們忘恩負義( 6:3-5 ) 。 The people ask by what offerings they can expiate their sin (6:6-7).人民要求的是什麼產品,他們可以補償他們的罪惡( 6:6-7 ) 。 The prophet answers that Yahweh claims the observance of the moral law rather than sacrifices (6:8).先知答案耶和華索賠遵守道德法律,而不是犧牲( 6時08 ) 。 But this law has been shamefully violated by the nation, which has thus brought on itself God's punishment (6:9 sqq.).但是,這項法律違反了可恥的國家,從而使自己上帝的懲罰( 6時09 sqq 。 ) 。 The passage 7:2-13 could be transposed to follow 7:6; in this way the justification of the punishments assumes a connected form in 6:6 to 7:6 and 7:11-13.通過7:2-13可以轉用於後續7點06分,這樣的理由的懲罰假定連接形式在6時06分至7點06分和7:11-13 。 The rest of chapter 7 (7-11 + 14 sqq.) contains a prayer in which the fallen city expresses hope in a coming restoration and confidence in God.其餘的第7章( 7月11日+ 14 sqq 。 )包含一個禱告,其中城市下降表示希望在今後的恢復和信心的上帝。 The opinions of critics are much divided on the composition of these chapters.批評的意見非常分歧的情況下組成的這些章節。 Several consider them a mere collection of detached fragments of more or less recent origin; but the analysis just given shows that there is a satisfactory connexion between them.有幾個考慮這些僅僅是收集脫落的碎片或多或少最近原籍;但分析表明,剛才有一個令人滿意的聯接關係。 The chief reason why critics find it difficult to attribute to Micheas the authorship of chapters 6-7, or at least of a large portion, is because they identify the fallen city of 7:7 sqq., with Jerusalem.首席原因批評很難屬性Micheas章節的著作權6-7 ,或者至少是有很大一部分,是因為他們確定下降城市7時07 sqq 。以耶路撒冷。 But the prophet never mentions Jerusalem, and there is no proof that Jerusalem is the city intended.但從來沒有提及耶路撒冷的先知,並沒有任何證據表明,耶路撒冷是該市打算。 On the contrary, certain traits are better explained on the supposition that the city in the prophet's mind is Samaria; see especially 6:16, and 7:14.相反,某些性狀好解釋的假設認為,城市中的先知的想法是撒馬利亞;見特別是6點16分,和7點十四。 According to this hypothesis, the prophet in 6-7:6 and 7:11-13, casts a retrospective look at the causes which brought about the fall of Samaria, and in 7:7-11 + 14 sqq., he expresses his desires for its return to the Lord's favour.根據這一假說,先知在6-7:6和7:11-13 ,投下了回顧性研究的原因帶來了秋天撒瑪利亞,在7:7-11 + 14 sqq 。 ,他表示慾望恢復上帝贊成。 As in the historical situation thus supposed there is nothing which does not exactly tally with the circumstances of Micheas's time, as there is no disagreement in ideas between Micheas 1 sqq., and 6-7 as on the contrary real affinities in style and vocabulary exist between Micheas 1 sqq., and 6-7, it seems unnecessary to deny to the Prophet Micheas the authorship of these two chapters.在這樣的歷史狀況理應沒有什麼不完全符合的情況下Micheas的時間,因為沒有任何分歧的想法之間Micheas 1 sqq 。 ,和6月7日作為相反真正親和力的風格和詞彙存在之間Micheas 1 sqq 。 ,和6月7日,它似乎沒有必要否認先知Micheas作者這兩個章節。

Publication information Written by A. Van Hoonacker.出版信息書面由A.凡Hoonacker 。 Transcribed by Sean Hyland.轉錄由Sean海侖。 Dedicated to Trish, my dear sister in Christ The Catholic Encyclopedia, Volume X. Published 1911.致力於Trish ,我親愛的姐姐在基督天主教百科全書,卷十,發布1911年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, October 1, 1911. Nihil Obstat , 1911年10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


Book of Micah彌迦書

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

-Biblical Data:聖經資料:

-Critical View:臨界查看:

Contents and Unity.目錄和統一。

Style.風格。

-Biblical Data:聖經資料:

The sixth book in the collection known as "The Twelve Minor Prophets"; it is ascribed to Micah the Morasthite (see Micah No. 1). It consists of seven chapters, the contents of which are as follows: Ch.第六本書收集稱為“十二小先知” ,這是歸因於米卡的Morasthite (見米卡第1號) 。它由七個章節,其內容如下:總。 i.: The idolatry of Samaria and Jerusalem are denounced; the prophet laments their fall and exhorts, the people to mourning.一:在偶像崇拜的撒馬利亞和耶路撒冷的譴責;先知感嘆他們的秋季和勸告,人民哀悼。 Ch. ii.: Denunciation of oppression; prediction of the punishment of the people therefor; the restoration of Israel foretold.總。二。 :退出壓迫;預測懲治人的說明;恢復以色列預言。 Ch.總。 iii.: The prophet reproves first the princes for their cruelty, then the false prophets, who are the cause of all the evil.三。 :先知reproves第一王子的殘酷,那麼,假先知,誰是事業的所有的邪惡。 He again reproves the princes for their oppression, which, he says, will cause the ruin of Jerusalem.他再次reproves王子的壓迫,而他說,將導致破產的耶路撒冷。 Ch.總。 iv.: In poetical language the restoration of Jerusalem and of the glory of the house of the Lord and the victory of Israel over the other nations are foretold.四。 :在詩意的語言恢復耶路撒冷和光榮院主的勝利,以色列對其他國家的預言。 Ch.總。 v.: Prediction that a powerful king of Judah will vanquish the other nations, particularly Ashur, and will destroyidolatry.訴:預測一個強大的國王猶太將征服其他國家,特別是亞述,並將destroyidolatry 。 Ch.總。 vi.: Israel is reproved for its sins, particularly its injustice; its punishment is prophesied.六。 :以色列是責備的罪過,尤其是其不公正,其懲罰是預言。 Ch.總。 vii.: The lack of righteous men and the corruption of Israel are lamented; the prophet comforts Israel, promising that it will be restored to its land and will triumph over its enemies.七。 :缺乏正直的男子和腐敗的以色列的哀嘆;先知舒適以色列,有前途,這將是恢復其土地和會戰勝敵人。

-Critical View:臨界查看:

With regard to the period of Micah's activity, it has been remarked under Micah (No. 1) that there is a difference between the superscription of the Book of Micah, where it is said that Micah began his prophetical career in the days of Jotham, and Jer.關於期間的海地文職支助團的活動,它一直表示根據米卡(第1號)是有區別superscription的彌迦書,據說海地文職支助團開始了他的預言生涯中的天喬薩姆,和哲。 xxvi. 18, where his prophecies are confined to Hezekiah's reign. 26 。 18日,他的預言只限於Hezekiah的統治地位。 But a closer examination of the prophecies themselves may lead to the acceptance of a period between the two; for it is evident from Mic. i.但仔細檢查預言自己可能導致接受一個時期兩國之間的;因為這是明顯的麥克風。島 2 et seq. 2起。 that Micah prophesied before the fall of Samaria, which, contrary to II Kings xviii.海地文職支助團預言垮台前撒馬利亞,這違背了二國王十八。 10, took place under the reign of Ahaz, as may be inferred from a comparison between II Kings xviii. 13 and the cuneiform inscriptions (see Hezekiah, Critical View). Hence it may be concluded that Micah prophesied as early as the reign of Ahaz; but nothing in his prophecies shows that they were pronounced earlier than that period. 10日,發生在統治Ahaz ,因為可以推斷從比較二國王十八。 13和楔形文字銘文(見Hezekiah ,批評的看法) 。因此,可以得出結論,米卡預言早在統治Ahaz ;但沒有在他的預言表明,他們明顯早於這一時期。 It does not follow, however, that the above-cited passage of Jeremiah really conflicts with this view; for it may be that Hezekiah's reign is mentioned alone either because it was more important than that of his predecessors or because the redaction of Micah's prophecies possibly took place during the rule of that king.不遵循,但是,上述通過耶利米真的衝突這一觀點,因為它可能是Hezekiah在位僅提到,可能是因為這是更重要的是因為他的前任或編輯米卡的預言可能發生在法治的國王。

As the opening words of the book, "Hear, all ye people!"作為開頭語,這本書, “聽,所有的人你們! ” are the same as those terminating the prophecy of Micaiah, the son of Imlah (I Kings xxii. 28), it may be that the latter was identified with Micah by the compiler of the Book of Kings, as he was later by pseudo-Epiphanius (see Micah No. 1).是相同的終止預言Micaiah的兒子Imlah (王二十二。 28 ) ,可能是後者確定米卡編譯的圖書的國王,因為他後來的偽埃皮法尼烏斯(見米卡第1號) 。 The termination of Micaiah's prophecy with the identical words of the beginning of the Book of Micah seems to indicate in the former an allusion to the latter (comp. end of II Chron. with beginning of Ezra).終止Micaiah的預言與相同的話開始彌迦書似乎表明,前指的是後者( comp.結束二專欄。與年初以斯拉) 。 Hengstenberg ("Christologic des Alten Testaments," i. 475) and Keil ("Lehrbuch der Historisch-Kritischen Einleitung in die Schriften des Alten Testaments," §§ 92, 93), however, suppose that the words of Micaiah in I Kings (lc) were added later, in the eighth century BC亨斯( “ Christologic萬老聖經”一475 )和Keil ( “德國歷史教科書, Kritischen導論在模具文集之老聖經” § § 92 , 93 ) ,但是,假設的話Micaiah在王(立法會)的補充後,於公元前八世紀

Contents and Unity.目錄和統一。

With regard to the division of the contents modern critics do not agree.關於分工的現代批評的內容不同意。 Some divide them into three parts, ch.有些分為三個部分,總。 i.-ii.; iii.-v.; vi-vii.; others, into two main divisions: prophetic-political, ch. iv.; and reflective, ch. i.-ii. ; iii.-v. ;六,七。 ;其他人,分為兩個主要部門:預言,政治,甲烷。四。 ;和反思,甲烷。 vi-vii.六,七。 The question arises whether the whole of the book was written by Micah.問題在於是否整個書的作者是米卡。 It is generally accepted that the first three chapters, apart from ii.人們普遍認為,前三個章節,除了二。 12-13, belong to him. He begins with announcing the divine judgment upon Samaria and Judah (ch. i.), and then states the reason for that judgment (ii.-iii). The two verses ii. 12月13日,屬於他。他首先宣布判決時的神聖撒馬利亞和猶太(章一) ,然後國的原因,該判決(白介素- 3 ) 。這兩個詩句二。 12-13 are considered by Stade and Kuenen as of the exilic, and by Wellhausen as of the post-exilic, period; and Micah's authorship of them is denied by all the critics. 12月13日被認為是由體育場和Kuenen截至放逐,並豪森作為後的放逐,期間;和米卡的著作權他們被剝奪了所有的批評。 Ch.總。 iv.-v., which refer to the Messianic time, seem to have emanated from some other hand, for the following reasons: (1) the contrast of these chapters with iii. iv.-v. ,其中提到彌賽亞時間,似乎都出自一些另一方面,由於下列原因: ( 1 )對照這些章節與三。 12; (2) the nature of certain verses-for instance, "and thou shalt come to Babylon" (iv. 10)-shows clearly that they were not pronounced by Micah (comp. Hartmann, "Das Buch Micha Neu Uebersetzt und Erklärt," 1800); (3) the ideas set forth in certain passages (eg, iv. 11-13, v. 9-13) were not current in the time of Micah. 12 ; ( 2 )的性質,某些詩句,例如, “和你應該到巴比倫” ( iv. 10 ) ,清楚地表明,他們沒有明顯的米卡( comp.哈特曼, “達斯圖書米莎神經Uebersetzt與Erklärt , “ 1800 ) ; ( 3 )規定的想法,在某些段落(例如,四。 11月13日,五, 9月13日)未在規定的時間內目前的米卡。 Ch.總。 vi.-vii. vi.第七。 6 representing Yhwh's controversy with Israel, the denunciation of the corruption of the people, and the prophet's lament over the decay of the Israelites, might from their contents proceed from Micah; but vii. 6代表Yhwh的爭議與以色列,譴責腐敗行為的人,和先知的悲嘆衰變的猶太人,可能由它們的內容從米卡;但七。 7 and the following verses are considered by most of the critics as spurious, inasmuch as the fall of Jerusalem, which is foretold in the preceding chapter, is here stated as having already taken place (comp. Driver, "Introduction," pp. 310 et seq.). 7 ,下列詩句被認為是大多數評論家虛偽,因為秋天耶路撒冷,這是預言在前一章,這裡說的是已經發生的( comp.驅動, “導言” ,頁。 310起。 ) 。

Other theories concerning the composition of the book are advanced, among which that of Elhorst, in his "De Profetie van Micha" (1891), is the most peculiar.其他理論的組成本書是先進的,其中的Elhorst ,在他的“德Profetie麵包車米莎” ( 1891年) ,是最獨特的。 He thinks that, owing to a misunderstanding on the part of the transcriber, the arrangement of the chapters is a confused one, and that the true order should be: i.; ii.他認為,由於誤解的部分transcriber ,安排的是一個混亂的章節之一,而真正的秩序應該是:一,二。 1-5; iii. 1-5; ii. 1月5日;三。 1-5 ;二。 6-11; iii. 6月11日;三。 6-11; ii. 6月11日;二。 12 et seq.; iii. 12起。 ;三。 12; vi. 12 ;六。 1-5; vii. 1-6; vi. 1月5日;七。 1-6 ;六。 6-16; vii. 6月16日;七。 13, 7-12, 14-20; iv. 13日, 7月12日, 14日至20日;四。 1-8; v. 1-7; iv. 1月8日;訴1-7 ;四。 9-14; v. 8-14. 9月14日;五, 8月14日。 He admits, however, that iv.他承認,但是,四。 9-14 and v. 8 are post-exilic. This arrangement is plausible to a certain extent, but the location of iii.五, 9月14日和8後放逐。這項安排是可行的,以在一定程度上,但第三的位置。 12 after ii. 12後二。 13 and of vii. 13和七。 13 before vii. 13前七。 7 is impossible. Finally, it may be remarked that the words of iv. 7日是不可能的。最後,它可說的話四。 1-3 are identical with those of Isa. 1月3日是完全相同的同赫伊薩。 ii.二。 2-4, and that most probably they were interpolated later by the transcriber. 2月4日,而且最有可能被插值後的transcriber 。

Style.風格。

Micah's language is classical.米卡的語言是古典。 With regard to rhetorical peculiarity he stands between Hosea and Isaiah, but nearer to the latter than to the former; for although, like the former, he is sometimes abrupt, he is similar to the latter in the mingling of mildness and strength, of gentleness and elevation.至於他主張修辭特點和以賽亞何西阿之間,但接近後者高於前者,因為雖然,像前,他有時是突然的,他是類似後者的混合溫和和強度,以溫柔和海拔。 Another point of similarity between Micah and Isaiah is the frequent use of paronomasia (comp. Mic. i. 10-15, ii. 4), with the difference that Isaiah's scope is greater than that of Micah, who in his prophecies lingers among the towns of the maritime plain, wherein was his birthplace.另一點之間的相似米卡和以賽亞是經常使用的雙關語( comp.麥克風。島10月15日,二。 4 ) ,與不同之處在於以賽亞的範圍大於米卡,誰在他的預言中徘徊城鎮海上平原,在那裡是他的出生地。 As to his message, Micah, like Isaiah, attacks the false prophets (ib. iii. 6-8; comp. Isa. xxix. 10 et seq.), but he goes even further than Isaiah in warning against the overvaluation of sacrifices (Mic. vi. 6-8; comp. Isa. i. 11 et seq.), and in showing that the family of David must lose the throne before the most perfect scion will be born (Mic. v. 1 et seq.; comp. Isa. xi. 1 et seq.).至於他的消息,海地文職支助團,如以賽亞,攻擊的假先知( ib.三。 6-8 ;補償。赫伊薩。二十九。 10起。 ) ,但他甚至還比以賽亞在預警對過高的犧牲(麥克風。六。 6月8日;補償。赫伊薩。島11起。 ) ,並在顯示,家庭的大衛必須失去王位之前最完美的接穗將誕生( Mic.訴1起。 ;壓縮機。赫伊薩。十一。 1起。 ) 。

Isidore Singer, M. Seligsohn伊西多爾辛格先生Seligsohn

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:

Baudissin, Einleitung in die Bücher des Alten Testaments, 1901, sections 132 et seq.; Cornill, Einleitung, section 2, pp. Baudissin導論在模具Bücher萬老聖經, 1901年,第132頁起。 ; Cornill導論,第2款,第。 182 et seq.; Nowack, Erklärung des Zwölfprophetenbuches, in Handkommentar zum Alten Testament, 1897; GA Smith, The Twelve Minor Prophets, in The Expositor's Bible.SM Sel. 182起。 ; Nowack , Erklärung萬Zwölfprophetenbuches ,在Handkommentar zum老全書, 1897年;大會史密斯,十二小先知,在Expositor的Bible.SM服務器。


Micah米卡

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

-In Rabbinical Literature: ,在猶太教文學:

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1. 1 。 Prophet; author of the sixth book in the collection known as "The Twelve Minor Prophets" (Mic. i. 1).先知;作者第六本書收集稱為“十二小先知” ( Mic.一1 ) 。 The name of the prophet appears to be a shortened form of , "Micaiah" (= "Who is like Yhwh?"), and is so written in Jer.的名稱先知似乎是縮短形式, “ Micaiah ” ( = “誰是像Yhwh ? ” ) ,是這樣寫的哲。 xxvi.二十六。 18 (comp. also Micah No. 2). 18 ( comp.還米卡第2號) 。 The only data concerning Micah are those given in the superscription of the book bearing his name.唯一的數據米卡是那些中給出superscription該書同時他的名字。 He was a Morasthite; that is to say, a native of Moreshethgath (Mic. i. 14); and he prophesied in the days of Jotham, Ahaz, and Hezekiah, kings of Judah-a period covering at the most fifty-nine years (756-697 BC).他是一個Morasthite ;這就是說,一個土生土長的Moreshethgath ( Mic.一14 ) ;和他預言在未來的日子的喬薩姆, Ahaz和Hezekiah ,國王猶太一期間在最五九年( 756-697年) 。 In the above-cited passage of Jeremiah, however, only the reign of Hezekiah is given as the period of Micah's activity.在上述通過耶利米,但是,只有在位Hezekiah給出期間,海地文職支助團的活動。

Pseudo-Epiphanius ("Opera," ii. 245) makes Micah an Ephraimite. Confounding him with Micaiah, son of Imlah (I Kings xxii. 8 et seq.), he states that Micah, for his inauspicious prophecy, was killed by order of Ahab through being thrown from a precipice, and was buried at Morathi (Maroth?; Mic. i. 12), near the cemetery of Enakim (Ένακεὶμ Septuagint rendering of ; ib. i. 10).偽埃皮法尼烏斯( “歌劇, ”二。 245 )使米卡一個Ephraimite 。混雜Micaiah他的兒子, Imlah (王二十二。 8起。 )時,他指出,米卡,他不吉利的預言,被打死的命令的亞哈通過被拋出從懸崖,並埋葬在Morathi (瑪羅斯? ;麥克風。一12 ) ,靠近墓地Enakim ( Ένακεὶμ七十繪製;國際文憑。一10 ) 。 According to "Gelilot Ereẓ Yisrael" (quoted in "Seder ha-Dorot," i. 118, Warsaw, 1889), Micah was buried in Chesil, a town in southern Judah (Josh. xv. 30).據“ Gelilot埃雷茲以色列” (引自“ Seder河Dorot , ”一118 ,華沙, 1889年) ,米卡被安葬在Chesil鎮南部猶太( Josh.十五。 30 ) 。

2. 2 。 Biblical Data: A resident of Mount Ephraim who, having stolen 1,100 pieces of silver from his mother, restored them to her on hearing her curses at the theft.聖經數據:駐地山埃弗拉伊姆誰,偷1100塊銀牌由他的母親,她的恢復他們的聽力她咒罵盜竊。 The mother had dedicated the silver to Yhwh; and she accordingly gave 200 pieces to a founder, who made a molten image which was placed in Micah's house.母親專用的銀色Yhwh ; ,她因此給了200件的創始人,誰發了熔融形象,被安放在米卡的家。 Micah thus established a house of idols with an ephod and teraphim, and consecrated one of his sons to be his priest (Judges xvii. 1-5).米卡從而建立了一個內部的偶像與ephod和teraphim和神聖他的一個兒子是他的牧師(法官十七。 1-5 ) 。 In the course of time a young Levite named Jonathan, son of Gershon, happened to come to the house, and he was appointed by Micah as his priest (ib. xvii. 7-13).隨著時間的推移一個年輕的喬納森列命名的兒子,傑爾森,事情來的房子,和他被任命為他的米卡神父( ib.十七。 7月13日) 。 The image, together with the priest, was captured by the Danites, who set it up at Dan, where it continued to be an object of worship as long as the Tabernacle was at Shiloh (ib. xviii.; See Jonathan No. 1).的形象,加上牧師,被抓獲的Danites ,誰設置在丹,它仍然是一個對象的崇拜,只要是在會幕夏伊洛( ib.十八。見喬納森第1號) 。 In Judges xvii.法官十七。 1, 4, the name "Micah" appears in the form .SM Sel. 1 , 4 ,名稱為“米卡”的形式出現。釤硒。

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Micah is identified by the Rabbis with Sheba, son of Bichri, and with Nebat, the father of Jeroboam (Sanh. 101b).米卡是確定了與巴拉比的兒子, Bichri ,並Nebat的父親耶羅波安( Sanh. 101b ) 。 His name, derived by them from is interpreted as meaning "the crushed one," an appellation due to a miracle which happened to him.他的名字,導出了它們的解釋為“一個在粉碎”的稱謂,由於一個奇蹟發生了。 According to a haggadah, the Israelites, when unable to complete the tale of bricks required from them by the Egyptians, were compelled to put their children in the brickwork in place of the bricks that were lacking. Moses withdrew one child (Micah), already crushed, and revived him; but, as God had foretold, he grew up to be an idolater (Tan., Yelammedenu, Ki Tissa; comp. Rashi to Sanh. lc).據哈加達,以色列人,當無法完成的故事磚需要從他們的埃及人,被迫把他們的子女在磚代替磚缺乏。摩西退席一個孩子(海地文職支助團) ,已粉碎,並恢復了他,但作為上帝已經預言,他長大,是一個偶像崇拜者( Tan. , Yelammedenu ,文提莎;補償。 Rashi以Sanh 。立法會) 。

The Rabbis all agree that Micah was among those who crossed the Red Sea with Moses; but they differ with regard to his idol.的拉比都同意,米卡屬於那些誰越過紅海的摩西,但他們不同方面對他的偶像。 According to Sanh.據Sanh 。 103b and Tan., Yelammedenu (lc), Micah had the idol with him; but according to Ex. 103b和談。 , Yelammedenu (立法會) ,米卡已經與他的偶像,但根據前。 R. (xli. 1) he took with him only the silver of which the idol was afterward made.河( xli. 1 ) ,他與他只有銀的偶像是後發。 A passage in Pesaḥim (117a) seems to support the latter opinion.一段Pesaḥim ( 117a )似乎支持後者的意見。 There is also a tradition that it was Micah who made the golden calf in the wilderness, and in the following manner: Moses, in order to bring Joseph's coffin to the surface of the Nile, wrote on a splinter (= "Come up, ox"; Joseph being compared to an ox; see Deut. xxxiii. 17) and threw it into the water.還有一個傳統,這是誰提出米卡金小腿在荒野,並以下列方式:摩西,以使約瑟夫的棺木表面尼羅河上說分裂( = “來修飾“ ;約瑟夫正在相比,牛,見Deut 。三十三。 17 ) ,把它入水。 Micah found the splinter, and, later, when Aaron cast the gold into the fire (Ex. xxxii. 24), threw the splinter after it.米卡發現的分裂,以及後來,當阿倫的黃金鑄造的消防(例如:三十二。 24 ) ,把分裂後。 As a result a calf came out (Tan., Yelammedenu, lc; see also Jew. Encyc. iii. 509a, sv Calf, Golden). Micah, though an idolater, was praised for his hospitality to travelers.由於小腿出來( Tan. , Yelammedenu ,立法會;又見猶太人。 Encyc 。三。 509a ,希沃特小牛,勇士) 。米卡,但一個偶像崇拜者,有人稱讚他的招待旅客。 Gareb, where his idol was set up, was three miles distant from Shiloh, where the Tabernacle stood; and the smoke of the two altars mingled on account of their proximity. Gareb ,在那裡他的偶像成立,是3英里遠離夏伊洛,如果幕站在;和煙霧兩個祭壇混上考慮他們的接近。 The angels wished to throw down the idol; but God said to them, "Leave it alone; for Micah offers bread to travelers."天使想丟下的偶像,但上帝對他們說, “離開單獨的米卡為旅客提供麵包。 ” Micah is even supposed to have a share in the future world (Sanh. 103b); it is for this reason that his name is twice written "Micaiah" (see Micah No. 2, Biblical Data), that is, with a part of the Tetragrammaton, like the names of the just (Num. R. x. 14).SSM Sel.米卡甚至理應分享在世界的未來( Sanh. 103b ) ;正是由於這個原因,他的名字是兩次書面“ Micaiah ” (見第2號米卡,聖經的數據) ,即以部分在Tetragrammaton ,如姓名,只是( Num.河十14 ) 。模塊服務器。

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The narrative of Micah's idol, the historical basis of which is undoubted, was apparently written with the object of showing the origin of the temple of Dan (comp. I Kings xii. 29).At the same time it throws much light on the state of the Yhwh cult and of the Levites in the time of the Judges.說明海地文職支助團的偶像,歷史基礎,這是不容置疑的,顯然是書面的對象顯示的起源寺丹( comp.王十二。 29 ) 。與此同時,全大量光的狀態的Yhwh邪教和利時代的法官。 The author expressly points out that Micah was a worshiper of Yhwh, for whose cult he had his private shrine with a regular priestly service.作者明確指出,米卡是一個崇拜者的Yhwh ,對他的崇拜他的私人參拜經常祭司服務。 Although the laws of Yhwh forbade the erection of any shrine besides the one in the chosen place and the making of any image of Him (Ex. xx. 4 et passim; Deut. xii. 5 et seq.), Micah, evidently ignorant of the Law, not only set up engraved and molten images representing the divinity he worshiped, but added other idols, the teraphim for instance.雖然法律Yhwh禁止建造任何神社除了在所選擇的地點和作出任何對他的形象(例如: XX元。 4等各處; Deut 。十二。 5起。 ) ,米卡,顯然不知道該法的規定,不僅設立了刻和熔融圖像代表神崇拜他,但其他的偶像,例如在teraphim 。 The narrative further shows that the Levites, being deprived of a share in the land, had to wander from place to place, accepting the office of family priest in order to procure a livelihood.進一步的說明表明,利,被剝奪了該公司的土地,不得不遊蕩在位置,接受牧師家庭辦公室,以便採購生計。

The account itself presents many difficulties in regard to its construction.該賬戶本身存在許多困難,就其建設。 Besides several discrepancies, in the text there are absolute contradictions.除了一些差異,在文本中有絕對的矛盾。 Thus in Judges xvii.因此,在法官十七。 7 the Levite is a young man who lived in the neighborhood of Micah, while in the following verse he is a wandering Levite. 7列是一個年輕人,誰住在附近的米卡,而在下面的詩句,他是一個流浪列。 There is also a discrepancy between verses 19 and 27 of ch.也有差異的詩句19日和27日的CH 。 xviii.十八。 and between verses 30 and 31 of the same chapter concerning the duration of the cult of the idol at Dan.之間的詩句30日和31日同一章有關期限崇拜的偶像在丹。 According to Oort, Wellhausen, and Kuenen, the text has received many interpolations, with the object of throwing contempt upon the cult of Dan.據奧爾特,豪森,以及Kuenen ,案文已收到許多插值,目的投擲蔑視的邪教丹。 On the other hand, Vatke ("Alttestamentliche Theologie," 1835, p. 268) and Berthau, followed by other critics, recognize two parallel narratives united by a redactor.另一方面, Vatke ( “ Alttestamentliche神學” , 1835年,第268頁)和Berthau ,其次是其他批評,承認兩個平行的說明聯合國的redactor 。 While there is some disagreement as to the component parts of the two versions, Budde's division seems to be the most acceptable; he holds, namely, that the first narrative consists of Judges xvii.雖然有一些分歧的組成部分的兩個版本,布德司似乎是最容易被接受的;他認為,即第一敘事由法官十七。 1, 5, 8-11a, 12, beginning, 13; xviii. 1 , 5 , 8 - 11A條,第12 ,一開始, 13人;十八。 1, part of 2, 3b, 4b-6, 8-10, part of 11, 12, part of 13, 14, 16, 18a, 19-29, 31; and that the intervening verses form the second narrative. 1 ,部分2 ,三號乙, 4B條- 6 , 8月10日的一部分, 11 , 12 ,部分13 , 14 , 16 , 18A條, 19-29 , 31 ;和干預形式的詩句第二敘事。 Budde is of opinion that the first narrative belongs to E; but he does not find sufficient grounds for ascribing the second to J. Moore thinks that the first version belongs to J. In the second version (ib. xviii. 30) the cult at Dan is indicated as having lasted "till the day of the captivity of the land," which is supposed by Moore to refer to the deportation by Tiglath-pileser (734 BC).布德是認為第一敘事屬於E類;但他沒有找到足夠的理由歸咎於第二至莫爾認為,第一個版本屬於j.在第二個版本( ib.十八。 30 )邪教在丹表明具有持續“ ,直到一天的飼養的土地, ”這是假設的摩爾提及驅逐Tiglath - pileser ( 734年) 。

Besides the above-mentioned discrepancies certain points remain unsettled by the critics.除了上述差異某些尚未解決的批評。 Ḳimḥi explains the discrepancy between verses 3 and 4 of Judges xvii. Ḳimḥi解釋之間的差異經文3和第4法官十七。 by suggesting that the 200 shekels were an additional artisan's fee, while the whole amount of the silver was used in the fabrication of the idol. ,建議200謝克爾是一個額外的Artisan的費用,而整個數額白銀用於製造的偶像。 Kuenen, however, thinks that the author intended to show that the mother broke her vow, and that Micah desired to throw contempt on the idol cult of Dan. Kuenen ,但是,作者認為,意在表明,打破了她母親的誓言,並米卡希望扔蔑視的偶像崇拜丹。 Further, the critics do not explain precisely the name of Micah's residence, nor the phenomenon of a Levite descended from Judah.此外,批評不準確解釋的名稱米卡的住所,也沒有這種現象的列猶太後裔。 Wellhausen's opinion that the term means not a Levite, but one exercised in the cult of a divinity, is shown by the context to be an erroneous one.豪森的意見,認為這個詞是指不是列,但行使邪教的神,是所表現出的背景是一個錯誤之一。 Halévy's theory is that the whole narrative belongs to one author, whose object was to show the origin of both temples, that of Beth-el and that of Dan, and who twice mentions Mount Ephraim, meaning thereby Beth-el (comp. Josh. xvi. 1).哈萊維的理論是,整個敘事屬於作者之一,其目的是為了顯示的起源都廟宇,即貝絲,薩爾瓦多和丹,誰兩次提到山埃弗拉伊姆,意義從而貝絲,薩爾瓦多( comp.喬希。十六。 1 ) 。 Thus Beth-el, having previously been the place of a private shrine which was subsequently transported to Dan, became, like Dan, the place of a public temple.因此貝絲,薩爾瓦多,在較早前已被取代私人參拜隨後運往丹,成為像丹,地方公共寺。 The Judah from whom the Levite was descended (Judges xvii. 7) was not the patriarch, but the ancestor of a Levite family (comp. Neh. xii. 8; in Ezra ii. 40 may be an anagram of ). The residence of a Levite at Beth-lehem, which was not among the cities allotted to the Levites, shows that a temple of Yhwh with a Levitical service existed there (comp. Judges xix. 18).從他們的猶太後裔的列維特(法官十七。 7 )不是主教,但祖先的列科( comp. Neh 。十二。 8 ;在以斯拉二。 40可能是一個字謎的) 。官邸一列維特在貝絲- lehem ,這不是城市之間的分配給利,結果表明,寺廟的Yhwh與Levitical服務存在有( comp.法官十九。 18 ) 。 The author points out that the Levite was of the tribe of Levi, namely, a descendant of Moses, in whose name a suspended "nun" was interpolated by the Masorites out of respect for the lawgiver (see Jonathan No. 1).作者指出,列維特是該部落的列維,即子孫,摩西,在他的名字被暫停的“尼姑”是插值的Masorites的尊重立法者(見喬納森第1號) 。 With regard to the apparent discrepancy between verses 30 and 31 of Judges xviii., the word in verse 30 was corrected to by Ḳimḥi, then by Hävernick, Hengstenberg, and Bleek, the passage thus reading "till the deportation of the Ark," referring to the capture of the Ark in the battle with the Philistines described in I Sam.對於明顯的差異, 30日和31日的詩句法官十八。 ,這個詞在30日得到糾正詩句所Ḳimḥi ,然後由Hävernick ,亨斯和Bleek ,因此讀通過“直至驅逐方舟” ,指在捕獲的方舟在戰鬥中所描述的非利士人本人山姆。 iv.四。 4, 11. 4 , 11 。 This renders possible a perfect agreement between the two verses.這使得可能的一個完美的協議,兩國之間的詩句。

Isidore Singer, M. Seligsohn, Solomon Schechter, Emil G. Hirsch Jewish Encyclopedia, published between 1901-1906.伊西多爾辛格先生Seligsohn ,索羅門謝克特,埃米爾赫斯基灣猶太百科全書出版的1901年至一九○六年。

Bibliography:參考書目:

J. Halévy, in REJ xxi.學者哈萊維,在REJ二十一。 207-217; Moore, Judges, pp. 207-217 ;穆爾,法官,頁。 366 et seq.; idem, Judges, notes to ch. 366起。 ;同上,法官,總說明。 xvii.-xviii., in Polychrome Bible, Eng. ed.SM Sel. 3. xvii. - 18 。 ,在多彩的聖經工程。 ed.SM服務器。 3 。 Son of Merib-baal (I Chron. viii. 34, 35; ix. 40, 41) or Mephibosheth (II Sam. ix. 12; AV "Micah"; RV "Mica"), and grandson of Jonathan.兒子Merib ,巴爾(一專欄。八。 34 , 35 ;九。 40 , 41 )或Mephibosheth (二山姆。九。 12 ;影音“米卡” ;輪狀病毒“雲母” ) ,和孫子喬納森。 4. 4 。 Head of the Uzziel branch of the Kohathite Levites in the time of David (I Chron. xxiii. 20; xxiv. 24, 25).團長Uzziel處Kohathite利時代的大衛(一專欄。二十三。 20 ;二十四。 24日, 25日) 。 5. A Reubenite; ancestor of the prince of that tribe, Beerah, whom Tiglath-pileser carried into captivity (ib. v. 5-6). 5 。阿Reubenite ;祖先王子的部落, Beerah ,其中Tiglath - pileser帶入圈養( ib.五5-6 ) 。 6. 6 。 Contemporary of Josiah, and father of Abdon, one of Josiah's messengers to Huldah (II Chron. xxxiv. 20).當代的約書亞,和父親的阿夫東,一個喬賽亞的信使Huldah (二專欄。三十四。 20 ) 。 In the parallel account of II Kings xxii.平行到二國王二十二。 12 he is called "Micaiah," and his son's name is given as "Achbor." 12日,他被稱為“ Micaiah , ”和他的兒子的名字作為“ Achbor 。 ” 7. A Levite of the family of Asaph whose descendants lived in Jerusalem (I Chron. ix. 15; Neh. xi. 17, 22). 7 。阿列維特的家庭Asaph ,其後裔居住在耶路撒冷(一專欄。九。 15 ; Neh 。十一。 17日, 22日) 。 8. 8 。 A Simeonite; father of Ozias, one of the rulers of Bethulia (Judith vi. 15).EGHM Sel.阿Simeonite ;父親Ozias ,一個統治者Bethulia (朱迪六。 15 ) 。 EGHM服務器。


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