Book of Nahum那鴻書

General Information 一般信息

The Book of Nahum, seventh of the 12 minor prophetic books in the Old Testament of the Bible, probably dates from shortly after the destruction of Assyria in 612 BC, although the book is cast in the form of a prophecy of events yet to unfold.該那鴻書,第七的12個未成年人預言書舊約聖經,大概日期從後不久銷毀亞述在公元前612 ,雖然這本書是演員的形式,預言的事件尚未展開。

The prophet Nahum described the conquest of the oppressive Assyrians by the Medes and Babylonians, presenting their fall as the righteous judgment of Yahweh.先知內厄姆介紹了征服壓迫亞述人的瑪代和巴比倫,介紹他們的秋季的正義判決耶和華。 Unlike other prophets, Nahum did not apply his condemnation of wickedness to Israel itself.不像其他的先知,內厄姆並不適用,他譴責以色列的邪惡本身。

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Book of Nahum那鴻書

Brief Outline簡要概述

  1. Poem concerning the greatness of God (1:1-15)關於詩的偉大神( 1:1-15 )
  2. Poem detailing the overthrow of Nineveh (2:1-3:19)詩詳述推翻尼納瓦( 2:1-3:19 )


Na'hum

Advanced Information 先進的信息

Nahum, consolation, the seventh of the so-called minor prophets, an Elkoshite.內厄姆,安慰,第七屆所謂的未成年人的先知,一個Elkoshite 。 All we know of him is recorded in the book of his prophecies.我們都知道他是這本書記錄了他的預言。 He was probably a native of Galilee, and after the deportation of the ten tribes took up his residence in Jerusalem. Others think that Elkosh was the name of a place on the east bank of the Tigris, and that Nahum dwelt there.他可能是一個土生土長的加利利,並驅逐出境後的10個部落了他居住在耶路撒冷。另外一些人認為, Elkosh的名稱是一個地方東岸底格里斯河,並住有內厄姆。

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


Book of Na'hum書Na'hum

Advanced Information 先進的信息

Nahum prophesied, according to some, in the beginning of the reign of Ahaz (BC 743).內厄姆預言,根據一些,在年初的Ahaz時期(公元前743 ) 。 Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (about BC 709). This is the more probable opinion, internal evidences leading to that conclusion.但是,另一些人認為,他的預言是被稱為下半年的Hezekiah時期(約公元前709 ) 。這是更有可能認為,內部的證據,導致了這一結論。 Probably the book was written in Jerusalem (soon after BC 709), where he witnessed the invasion of Sennacherib and the destruction of his host (2 Kings 19:35).也許這本書是寫在耶路撒冷(後不久,公元前709 ) ,在那裡他看到了入侵森納赫里布和破壞他的主機(列王紀下19:35 ) 。 The subject of this prophecy is the approaching complete and final destruction of Nineveh, the capital of the great and at that time flourishing Assyrian empire. Assur-bani-pal was at the height of his glory.主題的這一預言是接近完全和最終銷毀尼納瓦,首都的偉大和繁榮,當時亞述帝國。亞述薩迪爾帕爾是在他輝煌的高度。 Nineveh was a city of vast extent, and was then the centre of the civilzation and commerce of the world, a "bloody city all full of lies and robbery" (Nah. 3:1), for it had robbed and plundered all the neighbouring nations.尼尼微是一個城市巨大的程度,以及當時的中心civilzation和商業的世界,一個“血腥的城市都充滿謊言和搶劫” ( Nah. 3:1 ) ,因為它已經搶劫和掠奪的所有鄰國聯合國。 It was strongly fortified on every side, bidding defiance to every enemy; yet it was to be utterly destroyed as a punishment for the great wickedness of its inhabitants.這是壁壘森嚴的每個方面,每個投標藐視敵人,但它是完全摧毀了作為一種懲罰的巨大邪惡的居民。

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


The Date of the Book of Nahum的日期那鴻書

Dr. Gordon H. Johnston約翰斯頓博士閣下戈登

Assistant Professor, Department of Old Testament Studies系助理教授舊約研究
Dallas Theological Seminary達拉斯神學院
The Book of Nahum prophesies the imminent demise of the Neo-Assyrian Empire and destruction of Nineveh its capital.該那鴻書prophesies即將消亡的新亞述帝國和銷毀尼納瓦資本。 Although it is impossible to be precise about the exact date of composition of the book, the terminus a quo may be set at 663 BC, while the terminus ad quem appears to be 612 BC.雖然不可能得到準確的確切日期組成的書,總站一現狀可能定在663年,而總站的廣告關於似乎是612年。 The fall of Thebes in 663 BC is viewed as a recent past event (3:8-10), while the fall of Nineveh in 612 BC and the final end of the Empire in 609 BC are both depicted as future events. 1秋天底比斯在公元前663被視為最近事件( 3:8-10 ) ,而在秋季尼納瓦612 BC和最後結束帝國在公元前609都描述為未來發生的事件。 1

Exactly where Nahum falls between 663-612 BC is debated. 2 However, several factors may help narrow the range.正是內厄姆屬於公元前663-612之間進行辯論。 2然而,一些因素可能有助於縮小範圍。 First, Nahum announced that Assyria would never again subjugate (1:12) nor invade Judah (1:15 [2:1]).首先,內厄姆宣布,亞述不會再次征服( 1:12 ) ,也沒有入侵猶太( 1:15 [ 2:1 ] ) 。 So he probably delivered his oracles after 640 BC, the date of the last known Assyrian campaign in the western territories when Ashurbanipal temporarily reasserted Assyrian suzerainty over Judah and other Syro-Palestinian vassals. Second, Nahum presents Assyria as a strong imperialistic tyrannt that was crushing its enemies and extracting oppressive tribute from its vassals (1:12; 2:13; 3:1).所以,他可能發表神諭公元前640後的日期,最後為人所知的亞述運動在西部地區時,亞述巴尼拔暫時重申亞述宗主國的猶太和其他Syro巴勒斯坦奴僕。第二,內厄姆提出作為一個強有力的亞述帝國tyrannt這是粉碎它的敵人和壓迫敬意提取其附庸( 1:12 ; 2時13分; 3:1 ) 。 This probably reflects the situation before the meteoric fall in Assyrian power after the death of Ashurbanipal in 627 BC.這大概反映情況之前,大氣中的亞述權力屬於去世後,亞述巴尼拔在公元前627 。 All of his successors - Ashur-etil-ilani (627-623), Sin-shum-lishir (623), Sin-shar-ishkun (623-612), and Ashur-uballit II (612-609) - were weak and ineffective. 3 So Nahum probably prophecied sometime during the reign of Ashurbanipal (668-627), the last powerful king of Assyria.他所有的繼任者-阿舒爾- etil - ilani ( 627-623 ) ,黃大仙琛- lishir ( 623 ) ,黃大仙,沙皮ishkun ( 623-612 ) ,和Ashur - uballit二( 612-609 ) -十分脆弱,無效的。 三日內厄姆可能prophecied的某個時期的亞述巴尼拔( 668-627 ) ,最後強大的國王亞述。

Footnotes:注:
1 Contrary to AS van der Woude, The Book of Nahum: A Letter Written in Exile, in Oudtestamentliche Studien, Deel XX, edited by AS van der Woude (Leiden: EJ Brill, 1977), 108-126. 1相反為范德爾Woude , 該那鴻書:信流亡國外,在Oudtestamentliche Studien , Deel第二十條,修改由AS范德爾Woude (萊頓:膀胱布里爾, 1977 ) , 108-126 。

2 For discussion, see Walter A. Maier, The Book of Nahum (Grand Rapids: Baker, 1959), 27-40, 87-139; WC van Wyk, Allusions to 'Prehistory' and History in the Book of Nahum, in De Fructo Oris Sui: Essays in Honor of Adrianus van Selms (Leiden: EJ Brill, 1971), 222-32; Richard D. Patterson, Nahum, Habakkuk, Zephaniah. The Wycliffe Exegetical Commentary (Chicago: Moody Press, 1991), 3-7. 2關於討論情況,見沃爾特答:邁爾,該那鴻書(急流城:貝克, 1959 ) , 27-40 , 87-139 ;廁所麵包車Wyk , 暗示'史前和歷史那鴻書,在者果糖馬奧里斯隨:散文款待內斯凡Selms (萊頓:膀胱布里爾, 1971年) , 222-32 ;理查德帕特森,內厄姆,哈巴谷, Zephaniah 。威克里夫訓詁的評注(芝加哥:穆迪出版社, 1991年) , 3 - 7 。

3 The chronology of the last half century of Assyrian history is filled with problems. 3年表,過去半個世紀的亞述歷史充滿了問題。 The system adopted here follows John Oates, Assyrian Chronology, 631-612 BC, Iraq 27 (1965): 135-59. See also Julian Reade, The Accession of Sinsharushkin, Journal of Cunieform Studies 23 (1970): 1-9.該系統在這裡通過如下約翰歐茨, 亞述年表,公元前631-612 ,伊拉克27日( 1965年) : 135-59 。又見朱利安里德, 加入Sinsharushkin , Cunieform研究雜誌23日( 1970年) : 1-9 。


Book of Nahum那鴻書

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

Isaiah concludes his work at about the end of Hezekiah's reign, which synchronizes with the captivity of the ten tribes of Israel by the Assyrians.以賽亞結束其工作的終結Hezekiah的統治地位,而同步的圈養的10個部落,以色列的亞述人。 At this period of perplexity, to quote Angus: "When the overthrow of Samaria (the capital of Israel), must have suggested to Judah fears for her own safety, when Jerusalem (the capital of Judah), had been drained of its treasure by Hezekiah in the vain hope of turning the fury of the Assyrians from her, and when rumors of the conquest of a part of Egypt by the same great power added still more to the general dismay, Nahum was raised up by Jehovah to reveal His tenderness and power (1:1-8), to foretell the subversion of the Assyrians (1: 9-12), the death of Sennacherib the Assyrian king and the deliverance of Hezekiah from his toils (1:10-15)."在此期間的困惑,安格斯的話: “當推翻薩馬里亞(以色列的首都) ,必須有建議猶太擔心自己的安全,當耶路撒冷(首都猶太) ,已耗盡了它的寶藏Hezekiah在妄想把憤怒的亞述人從她的,當謠言征服埃及的一部分,由同大國的加入,更向大會失望的是,內厄姆與會者提出了耶和華透露他的溫柔和功率( 1:1-8 ) ,預料顛覆亞述( 1 : 9月12日) ,死亡森納赫里布亞述國王和解脫的Hezekiah從他勞役( 1:10-15 ) 。 “

The name of the prophet means consolation.的名稱先知手段安慰。 After the consolatory introduction which covers the whole of chapter 1, the prophet predicts in detail, the destruction of Nineveh, the capital of the Assyrian empire.在consolatory介紹涵蓋整個第1章,先知預言的細節,銷毀尼納瓦,首都的亞述帝國。 Properly to grasp Nahum, one needs to compare it with Jonah, of which it is a continuation and supplement.正確把握內厄姆,需要比較與約拿,它是一個延續和補充。 "The two prophecies form parts of the same moral history; the remission of God's judgments being illustrated in Jonah, and the execution of them in Nahum. The city had one denunciation more given a few years later, by Zephaniah (2:13), and shortly afterwards (606 BC), the whole were fulfilled." “這兩個預言的形式部分相同的道德歷史;緩解上帝的判決正說明了約拿,並執行他們的內厄姆。這座城市有一個更給予退幾年後,由Zephaniah ( 2點13 ) ,此後不久( 606年) ,整個得到滿足。 “

Questions 1.問題1 。 Against what Gentile nation is this prophecy uttered according to verse 1?什麼詹蒂萊國家對這一預言的話是根據詩句1 ? 2. 2 。 Indicate the verses in chapter 1 that are particularly consolatory to Israel.說明第1章中的詩句是特別consolatory以色列。 3. How is Nahum 2:2 rendered in the Revised Version? 3 。如何內厄姆2時02分提供的修訂版? 4. 4 。 How does chapter 3:7, 19 show the ultimate utter destruction of Nineveh?如何章3點07分, 19個節目,最終徹底銷毀尼納瓦? 5. 5 。 How does 3:16 indicate the commercial greatness of that city?如何3:16表明商業偉大的城市?


Nahum內厄姆

Catholic Information 天主教新聞

One of the Prophets of the Old Testament, the seventh in the traditional list of the twelve Minor Prophets.一個預言舊約第七屆傳統名單12小先知。

NAME名稱

The Hebrew name, probably in the intensive form, Nahhum, signifies primarily "full of consolation or comfort", hence "consoler" (St. Jerome, consolator), or "comforter".希伯萊名字,可能是在密集的形式, Nahhum ,標誌著主要“充滿了安慰和舒適” ,因此“安慰” (聖杰羅姆, consolator ) ,或“被子” 。 The name Nahum was apparently of not rare occurrence.內厄姆的名稱顯然是不罕見。 Indeed, not to speak of a certain Nahum listed in the Vulgate and Douay Version (Nehemiah 7:7) among the companions of Zorobabel, and whose name seems to have been rather Rehum (Ezra 2:2; Heb. has Rehum in both places), St. Luke mentions in his genealogy of Our Lord a Nahum, son of Hesli and father of Amos (iii, 25); the Mishna also occasionally refers to Nahum the Mede, a famous rabbi of the second century (Shabb., ii, 1, etc.), and another Nahum who was a scribe or copyist (Peah, ii, 6); inscriptions show likewise the name was not uncommon among Phoenicians (Gesenius, "Monum. Phoen.", 133; Boeckh, "Corp. Inscript. Graec.", II, 25, 26; "Corp. Inscript. Semitic.", I, 123 a3 b3).事實上,不用說一定內厄姆列在武加大和Douay版本(尼希米記7點07 )在同伴的Zorobabel ,和他的名字似乎已經相當Rehum (以斯拉二點零二;希伯來。已Rehum兩地) ,聖路加提到在他的家譜我們的上帝一內厄姆,兒子和父親Hesli埃默斯(三, 25 ) ;的米示拿偶爾也指內厄姆的Mede ,著名的拉比的第二個世紀( Shabb. ,二, 1等) ,以及另一內厄姆誰是抄寫或抄寫( Peah ,二, 6 ) ;銘文顯示同樣的名字並不少見之間的腓尼基人( Gesenius , “ Monum 。 Phoen 。 ” , 133 ; Boeckh , “公司。 Inscript 。 Graec 。 “二, 25 , 26 ; ”公司Inscript 。主義者。 “我, 123 3號B3的) 。

THE PROPHET先知

The little we know touching the Prophet Nahum must be gathered from his book, for nowhere else in the canonical Scriptures does his name occur, and extracanonical Jewish writers are hardly less reticent.我們知道的很少觸及先知內厄姆必須收集到他的著作,為在其他地方的典型聖經沒有他的名字出現,並extracanonical猶太作家幾乎不到沉默寡言。 The scant positive information vouchsafed by these sources is in no wise supplemented by the worthless stories concerning the Prophet put into circulation by legend-mongers. We will deal only with what may be gathered from the canonical Book of Nahum, the only available first-hand document at our disposal.很少積極vouchsafed這些信息的來源是在沒有明智的補充毫無價值故事關於先知投入流通的傳說失算。我們將只處理可能是收集到的典型那鴻書,唯一可用的第一手資料文件供我們使用。 From its title (i,1), we learn that Nahum was an Elcesite (so DV; AV, Elkoshite).從它的名稱(一, 1 ) ,我們了解到,內厄姆是Elcesite (所謂數碼,影音, Elkoshite ) 。 On the true import of this statement commentators have not always been of one mind.的真正進口本聲明評論家並不總是萬眾一心。 In the prologue to his commentary of the book, St. Jerome informs us that some understood `Elqoshite as a patronymic indication: "the son of Elqosh"; he, however, holds the commonly accepted view that the word `Elqoshite shows that the Prophet was a native of Elqosh.在他的評注序幕的書,聖杰羅姆告訴我們,有些人理解` Elqoshite作為父表明: “兒子Elqosh ” ;不過,他認為,普遍接受的觀點,即這個詞` Elqoshite表明,先知是一個土生土長的Elqosh 。

But even understood in this way, the intimation given by the title is disputed by biblical scholars.但即使在這樣的理解,所給予的暗示的標題是有爭議的聖經學者。 Where, indeed, should this Elqosh, nowhere else referred to in the Bible, be sought?在那裡,事實上,如果這一Elqosh ,無處中所提到的聖經,尋求?

Some have tried to identify it with `Alqush, 27 miles north of Mossul, where the tomb of Nahum is still shown.有些人企圖以確定它與` Alqush , 27公里Mossul ,那裡的墳墓內厄姆仍然顯示。 According to this opinion, Nahum was born in Assyria, which would explain his perfect acquaintance with the topography and customs of Ninive exhibited in the book.根據這一意見,內厄姆出生於亞述,這將解釋他的完美結識的地形和習俗Ninive展出的這本書。 But such an acquaintance may have been acquired otherwise; and it is a fact that the tradition connecting the Prophet Nahum with that place cannot be traced back beyond the sixteenth century, as has been conclusively proven by Assemani.但是這樣的一個熟人可能被收購,否則,它是一個事實,即傳統的先知內厄姆連接的那個地方不能追溯到16世紀以後,因為一直在地證明了Assemani 。 This opinion is now generally abandoned by scholars.這個意見是現在普遍被遺棄的學者。

Still more recent and hardly more credible is the view advocated by Hitzig and Knobel, who hold that Elqosh was the old name of the town called Capharnaum (ie, "the village of Nahum") in the first century: a Galilean origin, they claim, would well account for certain slight peculiarities of the Prophet's diction that smack of provincialism.不過最近,幾乎是更可信的觀點所主張的希齊格和克諾貝爾,誰認為Elqosh是舊名鎮要求Capharnaum (即“內厄姆村” )中的第一個世紀:一個伽利略出身,他們聲稱,以及帳戶將某些輕微特殊性先知的詞僅僅省籍。 Apart from the somewhat precarious etymology, it may be objected against this identification that Capharnaum, however well known a place it was at the New Testament period, is never mentioned in earlier times, and, for all we know, may have been founded at a relatively recent date; moreover, the priests and the Pharisees would most likely have asserted less emphatically "that out of Galilee a prophet riseth not" (John 7:52) had Capharnaum been associated with our Prophet in the popular mind.除了詞源有點不穩定,可能是反對針對這一識別Capharnaum ,然而眾所周知的地方是在新約全書期間,從來都不是在較早時候提到,以及我們都知道,可能是成立一個相對近期的日期;此外,司鐸和法利賽極有可能主張少強調“ ,在加利利先知riseth不” (約7時五十二)已Capharnaum伴隨著我們的先知的流行銘記。

Still, it is in Galilee that St. Jerome located the birthplace of Nahum ("Comment. in Nah." in PL, XXV, 1232), supposed to be Elkozeh, in northern Galilee; but "out of Galilee doth a prophet rise?"然而,正是在加利利,聖杰羅姆的發祥地,位於內厄姆( “評論。在羅。 ”在特等,二十五, 1232年) ,應該Elkozeh ,在加利利北部;但“從加利利doth先知崛起? “ might we ask again. The author of the "Lives of the Prophets" long attributed to St. Epiphanius tells us "Elqosh was beyond Beth-Gabre, in the tribe of Simeon" (PG, XLIII, 409).可能我們再問。作者的“生命的先知”長期歸於聖埃皮法尼烏斯告訴我們“ Elqosh超出貝絲- Gabre ,部落中的西蒙” (指引,四十三, 409 ) 。 He unquestionably means that Elqosh was in the neighbourhood of Beth-Gabre (Beit Jibrin), the ancient Eleutheropolis, on the borders of Juda and Simeon.他無疑意味著Elqosh在居民區貝絲- Gabre (拜Jibrin ) ,古Eleutheropolis ,邊界上的猶大和Simeon 。 This view has been adopted in the Roman Martyrology (1 December; "Begabar" is no doubt a corrupt spelling of Beth-Gabre), and finds more and more acceptance with modern scholars.這一觀點已被通過在羅馬Martyrology ( 12月1日; “ Begabar ”無疑是一個腐敗的拼寫貝絲- Gabre ) ,並發現越來越多的接受與現代學者。

THE BOOK圖書

Contents目錄

The Book of Nahum contains only three chapters and may be divided into two distinct parts.該那鴻書只包含三個章節和可分為兩個截然不同的部分。

The one, including i and ii, 2 (Heb., i-ii, 1-3), and the other consisting of ii,1, 3-ii (Heb., ii, 2, 4-iii).一,包括I和II , 2 ( Heb. ,第一和第二, 1月3日) ,和其他組成二, 1 , 3 - 2 ( Heb. ,二, 2 , 4 ,三) 。 The first part is more undetermined in tone and character.第一部分是更不確定的語氣和性質。 After the twofold title indicating the subject-matter and the author of the book (i, 1), the writer enters upon his subject by a solemn affirmation of what he calls the Lord's jealousy and revengefulness (i, 2, 3), and a most forceful description of the fright which seizes all nature at the aspect of Yahweh coming into judgment (i, 3-6).在雙重的標題表明的主題事項和本書的作者(一, 1 ) ,作者在他的主題進入了莊嚴的肯定他所說的上帝的嫉妒和revengefulness (一,二,三) ,以及最有力的說明怯場而抓住所有性質方面耶和華進入判決(一,下午3:00-6:00 ) 。 Contrasting admirably with this appalling picture is the comforting assurance of God's loving-kindness towards His true and trustful servants (7-8); then follows the announcement of the destruction of His enemies, among whom a treacherous, cruel, and god-ridden city, no doubt Ninive (although the name is not found in the text), is singled out and irretrievably doomed to everlasting ruin (8-14); the glad tidings of the oppressor's fall is the signal of a new era of glory for the people of God (1:15; 2:2; Hebrews 2:1, 3).與此相反的令人欽佩的是令人震驚的圖片安慰保證上帝的仁愛對他的真實和值得信賴的公務員( 7-8 ) ;然後如下宣布銷毀他的敵人,其中有奸詐,殘忍,上帝充滿城市毫無疑問, Ninive (雖然名字是找不到的文字) ,是挑出來,並不可逆轉地注定要永遠毀滅( 8月14日) ;的喜訊的壓迫者的秋天是信號的一個新時代的光榮的人民上帝( 1:15 ; 2點02分;希伯來書2:1 , 3 ) 。

The second part of the book is more directly than the other a "burden of Ninive"; some of the features of the great Assyrian city are described so accurately as to make all doubt impossible, even f the name Ninive were not explicitly mentioned in ii, 8.第二部分的這本書是更直接地比其他的“負擔Ninive ” ;一些特點的偉大亞述城,以便準確地描述,使所有的疑問是不可能的,甚至樓名稱Ninive人中沒有明確提到二8 。 In a first section (ii), the Prophet dashes off in a few bold strokes three successive sketches: we behold the approach of the besiegers, the assault on the city, and, within, the rush of its defenders to the walls (2:1, 3-3; Hebrews 2:2, 4-6); then the protecting dams and sluices of the Tigris being burst open, Ninive, panic-stricken, has become an easy prey to the victor: her most sacred places are profaned, her vast treasures plundered (6-9); Heb., 7-10); and now Ninive, once the den where the lion hoarded rich spoils for his whelps and his lionesses, has been swept away forever by the mighty hand of the God of hosts (10-13; Hebrews 11-13).在第一款(二) ,先知破折號關閉在幾個大膽桿連續三次素描:我們看的辦法, besiegers ,攻擊城市,並且在,匆忙的維護者的牆壁( 2 : 1 , 3月3日;希伯來書2點02分, 4月6日) ;然後保護水壩和水閘底格里斯河被爆裂開放, Ninive ,驚惶失措,已成為一個很容易的勝利者:她最神聖的地方褻瀆,她的巨大寶藏掠奪( 6-9 ) ;希伯來。 , 7月10日) ;現在Ninive ,一旦旦在獅子儲藏豐富的戰利品,他whelps和他lionesses ,已被洪水沖走永遠的威武之手上帝的主機( 10月13日;希伯來書11月13日) 。 The second section (iii) develops with new details the same theme.第二部分(三)開發新的細節同樣的主題。 The bloodthirstiness, greed, and crafty and insidious policy of Ninive are the cause of her overthrow, most graphically depicted (1-4); complete and shameful will be her downfall and no one will utter a word of pity (5-7).該bloodthirstiness ,貪婪,狡猾和陰險的政策Ninive是她事業的推翻,最生動地描繪( 1-4 ) ;完整的和可恥的將是她的垮台和任何人都不會說出一個字的憐憫( 5-7 ) 。 As No-Ammon was mercilessly crushed, so Ninive likewise will empty to the dregs the bitter cup of the divine vengeance (8-11).因為沒有,阿蒙被無情地粉碎,所以Ninive同樣將空的沉渣泛起的痛苦杯神聖復仇( 8月11日) 。 In vain does she trust in her strongholds, her warriors, her preparations for a siege, and her officials and scribes (12-17).徒勞的,她相信在她的大本營,她的勇士,她準備包圍,和她的官員和文士( 12月17日) 。 Her empire is about to crumble, and its fall will be hailed by the triumphant applause by the whole universe (18-19).她的帝國即將崩潰,其下跌將是歡呼勝利的掌聲整個宇宙( 18-19 ) 。

Critical Questions關鍵問題

Until a recent date, both the unity and authenticity of the Book of Nahum were undisputed, and the objections alleged by a few against the genuineness of the words "The burden of Ninive" (i, 1) and the description of the overthrow of No-Ammon (iii, 8-10) were regarded as trifling cavils not worth the trouble of an answer.直到最近為止,雙方的團結和真實性那鴻書是無可爭議的,並反對由少數據稱對真實性改為“負擔Ninive ” (一, 1 )和說明推翻無-阿蒙(三, 8月10日)被認為是不值得的小事cavils的麻煩答案。 In the last few years, however, things have taken a new turn: facts hitherto unnoticed have added to the old problems concerning authorship, date, etc.在過去的幾年裡,但是,事情已經採取了新的轉折:以前被忽視的事實增加了舊問題,作者,日期等 It may be well here for us to bear in mind the twofold division of the book, and to begin with the second part (ii, 1, 3-iii), which, as has been noticed, unquestionably deals with the overthrow of Ninive.它可以很好地為我們在這裡要牢記的雙重司書,並開始的第二部分(二, 1 , 3 - 3 ) ,因為已經發現,無疑涉及推翻Ninive 。 That these two chapters of the prophecy constitute a unit and should be attributed to the same author, Happel is the only one to deny; but his odd opinion, grounded on unwarranted alterations of the text, cannot seriously be entertained.這兩個章節的預言構成單位,應歸功於作者,哈佩爾是唯一一個拒絕,但他的奇怪的意見的基礎上,無端改建的文字,不能認真受理。

The date of this second part cannot be determined to the year; however, from the data furnished by the text, it seems that a sufficiently accurate approximation is obtainable.這一日期的第二部分無法確定的一年,但是,從這些數據中所提供的文字,似乎不夠準確逼近索取。 First, there is a higher limit which we have no right to overstep, namely, the capture of No-Ammon referred to in iii, 8-10.首先,有較高的限制,我們也無權超越,即捕捉無阿蒙中提到三, 8月10日。 In the Latin Vulgate (and the Douay Bible) No-Ammon is translated by Alexandria, whereby St. Jerome meant not the great Egyptian capital founded in the fourth century BC, but an older city occupying the site where later on stood Alexandria ("Comment. in Nah.", iii,8: PL, XXV, 1260; cf. "Ep. CVIII ad Eustoch.", 14: PL, XXII, 890; "In Is.", XVIII: PL, XXIV, 178; "In Os.", IX, 5-6: PL, XXV, 892).在拉丁語武加大(和Douay聖經)無安蒙是翻譯亞歷山大,即聖杰羅姆意味著偉大的埃及首都開羅成立於公元前四世紀,但較舊的城市佔領的地點為後來亞歷山大( “評論。在羅。 “ ,三, 8 :特等,二十五, 1260年;比照。 ”內啡肽。 CVIII廣告Eustoch 。 “ , 14 :特等, 22 , 890 ; ”的是。 “十八:特等, 24 , 178 ; ”在OS 。 “九, 5月6日:特等, 25 , 892 ) 。 He was mistaken, however, and so were who thought that No-Ammon should be sought in Lower Egypt; Assyrian and Egyptian discoveries leave no doubt whatever that No-Ammon is the same as Thebes in Upper Egypt.他想錯了,然而,誰做了思想,沒有阿蒙應尋求下埃及,亞述和埃及發現離開毫無疑問,沒有安蒙是一樣的底比斯在上埃及。 Now Thebes was captured and destroyed by Assurbanipal in 664-663 BC, whence it follows that the opinion of Nicephorus (in the edition of Geo. Syncell, "Chronographia", Bonn, 1829, I, 759), making Nahum a contemporary of Phacee, King of Israel, the early tradition according to which this prophecy was uttered 115 years before the fall of Ninive (about 721 BC; Josephus, "Ant. Jud.", IX, xi, 3), and the conclusions of those modern scholars who, as Pusey, Nagelsbach, etc., date the oracle in the reign of Ezechias or the earlier years of Manasses, ought to be discarded as impossible. The lower limit which it is allowable to assign to this part of the book of Nahum is, of course, the fall of Ninive, which a well-known inscription of Nabonidus permits us to fix at 607 or 606 BC, a date fatal to the view adopted by Eutychius, that Nahum prophesied five years after the downfall of Jerusalem (therefore about 583-581; "Annal." in PG, CXI, 964).現在底比斯被抓獲,並摧毀了阿蘇爾巴尼帕在公元前664-663 ,何處有如下的意見Nicephorus (在版本的地球同步軌道。 Syncell , “ Chronographia ” ,波恩, 1829年,我, 759 ) ,使內厄姆當代的Phacee國王以色列,早期傳統根據這一預言115年前的話秋季Ninive (約公元前721 ;約瑟夫, “螞蟻。珠德。 ” ,九,十一, 3 ) ,並得出的結論是現代學者誰,因為蒲賽, Nagelsbach等,到目前為止,甲骨文中的統治埃澤希亞甚或前幾年的Manasses ,應該拋棄的是不可能的。下限它允許分配給這部分是本書的內厄姆當然,秋天Ninive ,其中一個眾所周知的題詞Nabonidus使我們能夠解決在公元前607或606 ,日期致命的觀點通過Eutychius ,即內厄姆預言五年後的倒台耶路撒冷(因此有關583-581 ; “年鑑” 。在指引, CXI , 964 ) 。

Within these limits it is difficult to fix the date more precisely.在這些限度內難以修復的日期更加精確。 It has been suggested that the freshness of the allusion to the fate of Thebes indicates an early date, about 660 BC, according to Schrader and Orelli; but the memory of such a momentous event would long dwell in the minds of men, and we find Isaias, for instance, in one of his utterances delivered about 702 or 701 BC recalling with the same vividness of expression Assyrian conquests achieved thirty or forty years earlier (Isaiah 10:5-34).有人認為,新鮮的典故的命運底比斯早日表明,大約660年,據施拉德和Orelli ;但記憶的一個重大事件,例如將長期住在人的頭腦中,我們發現伊薩亞斯,例如,在他的話語交付約702或701年回顧與同一生動的表達亞述人征服取得30或四十年前(以賽亞書10:5-34 ) 。 Nothing therefore compels us to assign, within the limits set above, 664-606, an early date to the two chapters, if there are cogent reasons to conclude to a later date.因此迫使我們沒有指定,確定的限度內上述情況, 664-606 ,早日到兩章,如果有令人信服的理由結束到稍後的日期。 One of the arguments advanced is that Ninive is spoken of as having lost a great deal of her former prestige and sunk into a dismal state of disintegration; she is, moreover, represented as beset by mighty enemies and powerless to avert the fate threatening her.其中一個論據是, Ninive講的是失去了大量的聲望和她的前陷入低迷狀態的解體;她,此外,代表作為受到強大的敵人和無力避免的命運威脅她。 Such conditions existed when, after the death of Assurbanipal, Babylonia succeeded in regaining her independence (625), and the Medes aims a first blow at Ninive (623).這些條件存在時,去世後阿蘇爾巴尼帕,東風成功地找回獨立( 625 ) ,和瑪代的目標是一個打擊Ninive ( 623 ) 。 Modern critics appear more and more inclined to believe that the data furnished by the Prophet lead to the admission of a still lower date, namely "the moment between the actual invasion of Assyria by a hostile force and the commencement of the attack on its capital" (Kennedy).現代批評似乎越來越傾向於認為,所提供的數據先知導致接納仍低於日期,即“目前的實際之間的亞述入侵的敵對勢力,並開始攻擊其資本” (肯尼迪) 。 The "mauler", indeed, is already on his way (2:1; Hebrews 2); frontier fortresses have opened their gates (iii, 12-13); Ninive is at bay, and although the enemy has not yet invested the city, to all appearances her doom is sealed.該“ mauler ” ,事實上,已經是他的方式( 2:1 ;希伯來書2 ) ;前沿堡壘已經敞開大門(三, 12月13日) ; Ninive是在灣,雖然敵人尚未投資城市,她的所有表現注定是密封的。

We may now return to the first part of the book.我們現在可以回到第一部分的圖書。 This first chapter, on account of the transcendent ideas it deals with, and of the lyric enthusiasm which pervades it throughout has not inappropriately been called a psalm.這第一章,就到了超越它涉及思想,並熱情的抒情它充滿整個沒有不適當地被稱為詩篇。 Its special interest lies in the fact that it is an alphabetical poem.其特殊的興趣在於,它是一個字母詩。 The first to call attention to this feature was Frohnmeyer, whose observations, however, did not extend beyond vv.首先請注意,此功能是Frohnmeyer的意見,但是,並沒有延伸到的VV 。 3-7. 3月7日。 Availing himself of this key, Bickell endeavoured to find out if the process of composition did not extend to the whole passage and include the twenty-two letters of the alphabet, and he attempted repeatedly but without great success ("Zeitschr. der deutsch. morg. Gesell.", 1880, p. 559; "Carmina Vet. Test. metrice", 1882; "Zeitschr. fur kath. Theol.", 1886), to restore the psalm to its pristine integrity.利用自己的這一關鍵, Bickell努力找出如果這一進程的組成並沒有擴展到整個通道,其中包括22字母,他試圖多次,但沒有取得巨大成功( “ Zeitschr 。德國德語。 morg 。格塞爾。 “ , 1880年,第559 ; ”布蘭獸醫。測試。 metrice “ , 1882年; ” Zeitschr 。毛皮kath 。 Theol 。 “ , 1886年) ,恢復其原始的詩篇完整。 This failure did not discourage Gunkel who declared himself convinced that the poem is alphabetical throughout, although it is difficult, owing to the present condition of the text, to trace the initial letters X to X (Zeitschr. fur alttest. Wissensch., 1893, 223 sqq.). This was for Bickell an incentive to a fresh study (Das alphab. Lied in Nah. i-ii, 3, in "Sitzungsberichte der philos.-hist. Classe der kaiser. Akademie der Wissensch.", Vienna, 894, 5 Abhandl.), the conclusions of which show a notable improvement on the former attempts, and suggested to Gunkel a few corrections (Schopfung und Chaos, 120).這方面的失敗並沒有阻止貢克爾誰宣布自己深信,詩是按字母順序排列的整個,雖然很難,因為當前的文字,來追踪的首字母X至第十章( Zeitschr.毛皮alttest 。 Wissensch 。 , 1893年, 223 sqq 。 ) 。這是為Bickell鼓勵新的研究報告(達斯alphab 。撒謊羅。第一和第二,三,在“ Sitzungsberichte之philos. -歷史。工人階級之凱澤。科學院之Wissensch 。 ” ,維也納, 894 , 5 Abhandl 。 )的結論,這顯示出顯著的改進前的嘗試,並建議貢克爾幾個更正( Schopfung與混沌, 120 ) 。 Since then Nowack (Die kleinen Propheten, 1897), Gray ("The Alphab. Poem in Nah." in "The Expositor" for Sept. 1898, 207 sqq.), Arnold (On Nahum 1:1-2:3, in "Zeitschr. fur alttest. Wissensch.", 1901, 225 sqq.), Happel (Das Buch des Proph. Nah., 1903), Marti (Dodekaproph. erklart, 1904), Lohr (Zeitschr. fur alttest. Wissensch., 1905, I, 174), and Van Hoonacker (Les douze petits proph., 1908), have more or less successfully undertaken the difficult task of extricating the original psalm from the textual medley in which it is entangled.自那時以來Nowack (模具kleinen Propheten , 1897年) ,格雷( “的Alphab 。詩羅。 ”在“ Expositor ”於9月1898年, 207 sqq 。 ) ,阿諾德(論內厄姆1:1-2:3 ,在“ Zeitschr 。毛皮alttest 。 Wissensch 。 ” , 1901年, 225 sqq 。 )哈佩爾(達斯圖書公司Proph 。羅。 , 1903年) ,馬蒂( Dodekaproph. erklart , 1904年) , Lohr ( Zeitschr.毛皮alttest 。 Wissensch 。 , 1905年,我, 174 ) ,和Van Hoonacker (法國douze小proph 。 , 1908年) ,都或多或少地成功地開展了艱鉅的任務,脫困從原來的詩篇中的文字混合泳它糾纏。 There is among them, a sufficient agreement as to the first part of the poem; but the second part still remains a classical ground for scholarly tilts.它們之間有一個充分的協議的第一部分,這首詩,但第二部分仍然是一個傳統的地面學術傾斜。

Wellhausen (Die kleinen Proph., 1898) holds that the noteworthy difference between the two parts from the point of view of poetical construction is due to the fact that the writer abandoned halfway his undertaking to write acrostically.豪森(模具kleinen Proph 。 , 1898 )認為,值得注意的兩者之間的差額部分從的角度來看,詩歌建設是由於這樣一個事實,即他的作家中途放棄承諾收件acrostically 。 Happel believes both parts were worked out separately from an unacrostic original.哈佩爾認為這兩個部分分別制定了從unacrostic原始。 sentence closed on the word XX, he noted in the title that his revision extended from XX to XX; and so the mysterious XX-XX (later on misconstrued and misspelled XXXXX) has neither a patronymic nor a gentile connotation.一句封閉的字第XX號,他指出在標題中,他的修訂延長至第XX號至第XX等等神秘二十,二十(後來誤解和拼錯XXXXX )既沒有父,也不是一個猶太人的內涵。 --> Critics are inclined to hold that the disorder and corruption which disfigure the poem are mostly due to the way it was tacked on to the prophecy of Nahum: the upper margin was first used, and then the side margin; and as, in the latter instance, the text must have been overcrowded and blurred, this later on caused in the second part of the psalm an inextricable confusion from which the first was preserved. - “批評傾向於認為,混亂和腐敗變醜,這首詩主要是由於它的執行方式是上漲的預言內厄姆:上緣首次使用,然後一邊保證金;和作為,在後者例如,文字必須已人滿為患,模糊,這導致在以後的第二部分,不可分割的混亂詩篇從第一是保存。 This explanation of the textual condition of the poem implies the assumption that this chapter is not to be attributed to Nahum, but is a later addition.這一解釋的文字條件的詩意味著假定這一章是不能歸咎於內厄姆,但稍後此外。 So much indeed was granted by Bickell, and Van Hoonacker (not to speak of non-Catholic scholars) is inclined to a like concession.這麼多的確是由Bickell ,和Van Hoonacker (不談論非天主教學者)傾向於類似的讓步。 On the one hand, the marked contrast between the abstract tome of the composition and the concrete character of the other two chapters, we are told, bespeaks a difference of authorship; and, on the other hand, the artificiality of the acrostic form is characteristic of a late date.一方面,明顯的對比摘要聖多美和普林西比的組成和具體特點,其他兩個章節,我們被告知, bespeaks不同的作者,以及在另一方面,人為的acrostic形式的特點一晚。 These arguments, however, are not unanswerable.這些論點,但是,沒有回答。 In any case it cannot be denied that the psalm is a most fitting preface to the prophecy.在任何情況下,不能否認的詩篇是最合適的序言預言。

Little will be found in the teaching of the book of Nahum that is really new and original.很少能找到教學中的這本書的內厄姆這確實是新的和原來的。 The originality of Nahum is that his mind is so engrossed by the iniquities and impending fate of Ninive, that he appears to lose sight of the shortcomings of his own people.有獨創性內厄姆的是,他心裡是如此全神貫注的罪孽和即將到來的命運Ninive ,他似乎忽視的缺點,他自己的人民。 The doom of Ninive was nevertheless in itself for Juda an object-lesson which the impassioned language of the Prophet was well calculated to impress deeply upon the minds of thoughtful Israelites.末日論的Ninive卻是本身的對象為猶大課的慷慨激昂的語言以及先知是計算後留下深刻印象深刻的思想見地以色列人。 Despite the uncertainty of the text in several places, there is no doubt that the book of Nahum is truly "a masterpiece" (Kaulen) of literature.儘管不確定性的案文的幾個地方,但毫無疑問,這本書的內厄姆是真正的“傑作” ( Kaulen )的文獻。 The vividness and picturesqueness of the Prophet's style have already been pointed out; in his few short, flashing sentences, most graphic word-pictures, apt and forceful figures, grand, energetic, and pathetic expressions rush in, thrust vehemently upon one another, yet leaving the impression of perfect naturalness.如畫的生動和先知的風格已經指出,在他短短的,閃光的句子,大多數生動的文字圖片, APT和有力的數字,大,精力充沛,和可憐的表達高峰在推力一個強烈呼籲,但留下的印象是完美的自然。 Withal the language remains ever pure and classical, with a tinge of partiality for alliteration (i, 10; ii, 3, 11) and the use of prim and rare idioms; the sentences are perfectly balanced; in a word Nahum is a consummate master of his art, and ranks among the most accomplished writers of the Old Testament. Withal的語言仍然是以往純古典,以色彩偏袒韻(一, 10 ;二, 3日, 11日)和使用普里姆和罕見的成語;的判決是完全平衡的;在一個詞內厄姆是一個完善的主他的藝術,並躋身於最有成就的作家舊約。

Publication information Written by Charles L. Souvay.出版信息作者查爾斯L Souvay 。 Transcribed by Sean Hyland. The Catholic Encyclopedia, Volume X. Published 1911.轉錄由Sean海侖。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 Nahum那鴻書

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

Contents.目錄。

Time and Place of Writing.時間和地點的寫作。

Historical Character.歷史人物。

One of the Minor Prophetical works which centers about the overflow of Nineveh.一個未成年人預言的作品為中心的溢出尼納瓦。 The dispirited people of Judah are aroused and encouraged by the announcement of the downfall of the oppressive empire seated on the upper Tigris.在猶太人民的沮喪是引起和鼓舞的是,宣布下台的壓迫帝國坐在上層底格里斯河。 The book consists of three chapters, of which the following is a summary:這本書包括三個章節,其中概述如下:

Ch.總。 i: After the superscription (verse 1), the prophet describes (2-6) a superb theophany in judgment, with the awful results to nature.一:在superscription (詩1 ) ,先知介紹( 2-6 )超級神的判斷,與可怕的結果的性質。 The apparent universality of this destruction leads the writer to point out (7) a real refuge for those who trust in Yhwh. The Assyrian power (8-12a) shall be completely overthrown, and its yoke broken from off the neck of Judah (12b-14).明顯的普遍性,這種破壞導致作家指出, ( 7 )一個真正的避難者誰信任Yhwh 。亞述功率( 8 - 12A條)應完全推翻,它的枷鎖打破由起飛的頸部猶太( 12B條-14 ) 。 The prophetic eye even now (15) sees the welcome messenger heralding the good news to his hitherto oppressed people.預言眼睛即使是現在( 15 )看到了歡迎信使預示著好消息,他一直被壓迫人民。

Contents.目錄。

Ch.總。 ii.: In brilliant colors and in rapid succession are shown the enemies of Nineveh assaulting its battlements (1-5), the gates of the river yielding to the foe, the palace dissolving in fierce flames (6), the consternation reigning among the city's population (7-8), the abundance of booty, and the effect of Nineveh's fall upon all who considered it (9-10); the question asked about "the old lion," and answered by the desolation (11-13).二。 :在燦爛的顏色和顯示快速繼承的敵人尼納瓦毆打其城垛( 1-5 ) ,蓋茨的河流向敵人屈服,故宮溶解在激烈的火焰( 6 ) ,衛冕的驚愕城市的人口( 7-8 ) ,豐富的戰利品,並影響尼納瓦秋季籲請所有誰認為它( 9月10日) ;這個問題問到“老獅子” ,並回答了荒涼( 11月13日) 。

Ch.總。 iii.: The reason for Nineveh's swift downfall is in part recited: she has been a city of blood, always cruel and rapacious (1); her streets are now full of the slain, cut down by the victors because she has been the seducer of the nations (2-6); her destruction will not be lamented (7); resistance is as fruitless as was that of the impregnable Noamon (Thebes), and the vengeance of the victors no less terrible (8-12); all attempts at resistance are futile (13-15); the multitude of merchants and scribes shall disappear as grasshoppers on a warm day (16-17); the rulers are at rest, and the people scattered upon the mountains; the destruction is complete and a cause of rejoicing among all the nations (18-19).三。 :原因尼納瓦的迅速衰敗是部分背誦:她一直是城市的血液,總是殘酷和貪婪( 1 ) ;她現在街道充分的被殺,減少的勝利者,因為她一直是seducer在聯合國( 2-6 ) ;她的破壞將不會感到遺憾( 7 ) ;抵抗是徒勞的是,在堅不可摧Noamon (底比斯) ,和復仇的勝利者不可怕( 8月12日) ;所有企圖抵抗是徒勞的( 13-15 ) ;的眾多商家和文士應消失蝗蟲的熱烈天( 16-17日) ;統治者都在休息,和人民的分散的山區;銷毀已經完成,令人欣喜各國之間( 18-19 ) 。

Time and Place of Writing.時間和地點的寫作。

The book furnishes few data for a settlement of the time and place of writing.這本書提供了一些數據,解決的時間和地點的書面答复。 It is evident from iii.由此可見三。 8-10 that its "terminus a quo" is the fall of Noamon (Thebes) in Upper Egypt before the successful arms of Assurbanipal (668-626 BC) just after 664 BC In i. 8月10日,其“總站一現狀”是秋天Noamon (底比斯)之前,在上埃及的成功武器的阿蘇爾巴尼帕( 668-626年) 664年後,在一 9 it is foretold that the destruction of Assyria will be complete. 9這是預言,亞述的破壞將是完整的。 This was accomplished about 606; and it constitutes the "terminus ad quem" of Nahum.這是約606 ;和它構成了“關於總站廣告”的內厄姆。 Somewhere between these two points the date of the book is to be sought for.地方這兩點之間的日期,本書是要尋求。 The two prevailing dates selected are (1) about 650 and (2) about 608.這兩個當前選定的日期是: ( 1 )約650 ( 2 )約608人。 The reference to the fall of Thebes does not argue for the earlier date, as that disastrous battle would long remain in the memories of the adjoining peoples.提到秋天底比斯並不主張較早的日期,因為這災難性的戰爭將長期留在記憶毗鄰人民。 Neither, on the other hand, does the vividness of descriptive detail fix absolutely the later time as the true date.既不,另一方面,也生動描述詳細修復以後絕對的真正日期。 The probabilities, however, are in favor of about 608 as the time of composition. "Nahum the Elkoshite" is the designation of the prophet.的概率,但是,主張約608人的時間組成。 “內厄姆的Elkoshite ”是指定的先知。 His vivid description of Nineveh and his definiteness of detail have led scholars to search for his home somewhere within reach of that city. Alḳush, a place near Mosul, contains a grave said to be that of Nahum; but the tradition of this place does not seem to be older than the sixteenth century.他生動的描述和他的定性尼納瓦的細節,導致學者尋找他的家的地方可以達到的這個城市。 Alḳush ,摩蘇爾附近的地方,載有說是嚴重的內厄姆;但傳統的這個地方不似乎以上的16世紀。 On the other hand, Eusebius in his "Onomasticon" (ed. Lagarde) mentions an 'Eλκσέ of Jerome; and Jerome says, in his commentary, "Elcese usque hodie viculus in Galilæa." These statements would seem to locate an Elkosh in Galilee.另一方面,優西比烏在他的“ Onomasticon ” (編拉加德)提到的' Eλκσέ的杰羅姆;和杰羅姆說,在他的評注, “ Elcese usque hodie viculus在Galilæa 。 ”這些聲明似乎找到Elkosh加利利。 In answer to the statement that the Northern Kingdom was carried into captivity, it may be said that probably, as in the Southern Kingdom (II Kings xxv. 12), the poor were left in the land.在回答的聲明說,北到英國進行圈養,可以說,也許,作為南方英國(二國王二十五。 12 ) ,窮人則仍留在土地上。 The active commercial relations between the peoples of the East and of the West, and the opportunities for acquaintance with each other's customs and habits of life, as well as the few peculiarities of language in this book, make it probable that the prophet Nahum was a Galilean, who had his home at a village called Elkosh.積極的商業關係人民之間的東方和西方,和機會結識對方的風俗,習慣的生活方式,以及少數特殊的語言在這本書,使之有可能先知內厄姆是一個加利利人,誰在他的家在村Elkosh 。 His prophecies were doubtless uttered at Jerusalem, in the presence of Judah.他的預言無疑說出在耶路撒冷,猶太的存在。

The prophecy reads quite as if some one had tampered with its original order.預言內容相當如一些人篡改,其原有的秩序。 It may be that this apparent mixture is due to modern logical literary strictures.這也許是因為這種明顯的混合物是由於現代邏輯文學狹窄。 But the following order, which seems to follow modern methods of thought, may be suggested: (1) ch. i.但是,按下列順序,這似乎遵循現代避孕方法的思想,可能會建議: ( 1 )總。島 1-14; (2) ch. 1月14日; ( 2 )總。 iii.三。 1-17; (3) ch. 1月17日; ( 3 )總。 ii.二。 1-5, 13, 6-12; (4) ch. 1月5日, 13日, 6月12日; ( 4 )總。 iii. 18, 19; i.三。 18日, 19日;一 15. 15 。

Historical Character.歷史人物。

Of all the Minor Prophets the Book of Nahum has received the greatest and strongest light from the discoveries of the last half-century.所有的小先知的那鴻書已收到的最大和最強烈的光線從發現過去半個世紀。 The exact location of Nineveh, its fortifications, some of its palaces, its means of defense, its invincible kings, its armies, its amusements, its libraries, and its indescribable cruelty are now known.的確切位置,尼納瓦,其防禦工事,它的一些宮殿,它的防禦手段,其不可戰勝的國王,其軍隊,它的娛樂公司,它的圖書館,它的無法形容的殘酷,現在不得而知。 "The den of the lions" was an appalling reality, which let loose its terrors to the sorrow of every surrounding nation. “書房的獅子”是一個令人震驚的現實,讓鬆散的恐怖的悲傷每個周邊國家。 The character of the Assyrians, as depicted here, is true to the picture preserved in their own documents.性質的亞述人,在這裡所描述,是真正的圖片保存在自己的文件。

This compact, pointed, dramatic prophecy has no superior in vivid and rapid movement.這個緊湊的,指出,戲劇性的預言沒有上級的生動和快速流動。 Its quick succession of statement and thought give it a peculiar power over the reader.其快速繼承聲明和思想給它一個特殊的權力讀者。 It delineates the swift and unerring execution of Yhwh's laws upon His merciless foes and those of His people, and also points to Him as the sure refuge and security of those who obey and trust Him.它勾畫了迅速無誤執行Yhwh的法律對他無情的敵人和他的人民,同時也指出,他為確保庇護和安全的人誰服從和信任他。

Emil G. Hirsch, Ira Maurice Price埃米爾赫斯基灣,艾拉莫里斯價格

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:

Otto Strauss, Nahumi de Nino Vaticinium, 1853; the commentaries on the Minor Prophets of Orelli, GA Smith, and Nowack; Billerbeck and Jeremias, Der Untergang Nineveh's und die Weissagungschrift des Nahum, in Beiträge zur Assyriologie, iii. 87-188; AB Davidson, Nahum, Habakkuk, and Zephaniah, in The Cambridge Bible for Schools, 1896; Gunkel, in Zeitschrift für die Alttestamentliche Wissenschaft, 1893, pp.奧托•施特勞斯, Nahumi日厄爾尼諾Vaticinium , 1853 ;評注的小先知Orelli ,美國佐治亞史密斯和Nowack ;比勒貝克和赫雷米亞斯,帝國的毀滅尼尼微的和死Weissagungschrift沙漠內厄姆在Beiträge楚Assyriologie ,三。 87-188 ;公司戴維森,內厄姆,哈巴谷,並Zephaniah ,在劍橋聖經學校, 1896年;貢克爾,在雜誌死於Alttestamentliche科學, 1893年,頁。 223 et seq.; Bickell, in Sitzungsberichte der KK Akademie der Wissenschaft zu Wien (Philos. Hist. Cl.), vol. 223起。 ; Bickell ,德國KK公司在Sitzungsberichte科學學院之祖維恩( Philos.組織胺。氯。 ) ,第二卷。 cxxxi., part v., pp. cxxxi 。 ,部分訴,頁。 1 et seq.; Gunkel, Schöpfung und Chaos, p. 1起。 ;貢克爾, Schöpfung與混沌,第 102, note 1.EGHIMP 102 ,說明1.EGHIMP


Nahum內厄姆

Jewish Perspective Information 猶太透視信息

One of the so-called Minor Prophets.一個所謂的小先知。 He is called, in the title of his book, "Nahum the Elkoshite."他呼籲,標題中的這本書中, “內厄姆的Elkoshite 。 ” Where Elkosh was is not definitely known.凡Elkosh是不是絕對的。 The supposition that Nahum was a native of Judah agrees well with his keen sense of Judah's affliction under Assyrian domination and with his intense hatred of her oppressor.EGHJF McL.是假定內厄姆是一個土生土長的猶太同意與他敏銳的猶太的折磨下亞述統治和他激烈的仇恨,她oppressor.EGHJF McL 。

Emil G. Hirsch, JF McLaughlin埃米爾赫斯基灣,怡富麥克勞克林

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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