Book of Obadiah, Abdias俄巴底亞書, Abdias

General Information 一般信息

The Book of Obadiah is the fourth book of the Twelve Minor Prophets in the Old Testament of the Bible.該俄巴底亞書是第四本書的12個小先知在舊約聖經。 This brief collection of sayings reflects the fall of Jerusalem in 587 BC.這份簡短的收集諺語反映了秋天的耶路撒冷公元前587 。 Obadiah ("servant of the Lord") is particularly vehement toward the Edomites, long - standing enemies of Israel who cooperated with the Babylonian conquerors. Obadiah ( “上帝的僕人” )尤其是對Edomites強烈,長期-站在敵人以色列誰配合巴比倫征服者。 He calls down divine judgment on the Edomites and predicts a final day of return from exile and triumph over Edom.他呼籲下跌神聖判斷和預測, Edomites最後一天返回流亡和戰勝以東。 The date of final compilation is uncertain.日期的最後彙編是不確定的。

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Book of Obadiah, Abdias俄巴底亞書, Abdias

Brief Outline簡要概述

  1. Judgment pronounced upon Edom (1-14)判決後,埃多姆( 1月14日)
  2. Israel's restoration in the day of Jehovah (15-21)以色列恢復在一天耶和華( 15-21 )


Obadi'ah

Advanced Information 先進的信息

Obadiah, servant of the Lord. Obadiah ,上帝的僕人。

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


Book of Obadi'ah書Obadi'ah

Advanced Information 先進的信息

The Book of Obadiah consists of one chapter, "concerning Edom," its impending doom (1-16), and the restoration of Israel (17-21).該俄巴底亞書包括一章, “關於以東, ”其即將到來的末日( 1月16日) ,並恢復以色列( 17-21 ) 。 This is the shortest book of the Old Testament.這是最短的圖書舊約。 There are on record the account of four captures of Jerusalem, (1) by Shishak in the reign of Rehoboam (1 Kings 14:25); (2) by the Philistines and Arabians in the reign of Jehoram (2 Chr. 21:16); (3) by Joash, the king of Israel, in the reign of Amaziah (2 Kings 14:13); and (4) by the Babylonians, when Jerusalem was taken and destroyed by Nebuchadnezzar (BC 586).有記錄的捕捉到耶路撒冷4 , ( 1 )由希沙克在統治Rehoboam (列王紀上14:25 ) ; ( 2 )的非利士人與阿拉伯人的統治Jehoram ( 2染色體。 21點16分) ; ( 3 )由喬阿什,國王,以色列的統治Amaziah (列王紀下十四時13分)和( 4 )由巴比倫人,當被帶到耶路撒冷和摧毀尼布甲尼撒(公元前586 ) 。 Obadiah (11-14) speaks of this capture as a thing past. Obadiah ( 11月14日)談到這個捕獲的事情過去。 He sees the calamity as having already come on Jerusalem, and the Edomites as joining their forces with those of the Chaldeans in bringing about the degradation and ruin of Israel.他認為,這場災難已經來作為對耶路撒冷和Edomites作為加入他們的部隊與那些迦勒帶來的退化和毀滅以色列。

We do not indeed read that the Edomites actually took part with the Chaldeans, but the probabilities are that they did so, and this explains the words of Obadiah in denouncing against Edom the judgments of God.我們不確實的Edomites閱讀實際參加與迦勒,但可能性是,他們這樣做,這說明了話Obadiah譴責對以東的判決上帝。 The date of his prophecies was thus in or about the year of the destruction of Jerusalem.的日期,因此他預言在約一年的破壞耶路撒冷。 Edom is the type of Israel's and of God's last foe (Isa. 63:1-4).益登的類型是以色列和上帝最後的敵人( Isa. 63:1-4 ) 。 These will finally all be vanquished, and the kingdom will be the Lord's (comp. Ps. 22:28).這些將最終都將被征服,而英國將上帝( comp.聚苯乙烯。 22:28 ) 。

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


Obadiah

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

In all probability this prophet's period was just after the conquest of Judah by Babylon, and prior to that of Edom by the same people, which it is his mission to proclaim (1).在所有的概率這先知的時期後,征服了巴比倫猶太,並在此之前的以東由同一人,這是他的使命宣布( 1 ) 。 Of all the nations afflicting the Jews the chief were the Assyrians, the Babylonians and Edomites; and although the last-named were their close relatives, they were the greatest enemies of all.所有國家的猶太人遭受首席是亞述人,巴比倫人和Edomites ;雖然過去命名是其近親屬,他們是最大的敵人所有。 The Edomites descended from Esau, the brother of Jacob, the ancestor of Israel.該Edomites後裔以掃的兄弟雅各,以色列的祖先。 Examine the map to familiarize yourself with their territory, and by the aid of the concordance or Bible dictionary, refresh your recollection of their relations with Israel in the past. Compare also Jeremiah 49: 7-22.審查地圖,熟悉他們的領土,以及援助的語詞或聖經字典,重新整理您的回憶其與以色列的關係在過去的。比較也耶利米49 : 7月22日。 The Edomites were not throught of very highly by their neighbors (2), but were conceited in their own eyes.該Edomites沒有思想的高度的鄰居( 2 ) ,但自負,在他們自己的眼睛。

Why (3)?為什麼( 3 ) ? Would their supposedly impregnable situation save them (4)?理應將其保存堅不可摧情況( 4 ) ? What figures of speech are used to show, by contrast, the thoroughness of the destruction to fall upon them (5, 6)?什麼修辭格是用來表明,相比之下,徹底銷毀屬於他們( 5日, 6日) ? Of what were they proud in addition to the physical features of their territory (8, 9)?什麼是他們的驕傲之外,身體特徵其領土( 8日, 9日) ? Why is this judgment to fall upon them (10)?為什麼會出現這樣的判斷,落在他們( 10 ) ? Note what they did in the case of Judah in her day of need: (1) They stood aloof (verse 11); (2) they rejoiced in her calamity (verse 12): (3) they boasted against her (same verse); (4) they shared in her spoiling (verse 13); (5) they prevented the escape of some of her people (verse 14); and (6) they actually delivered up some of them as prisoners (same verse).說明他們做了什麼的情況下猶太在她每天的需要: ( 1 )他們站在超脫(詩11 ) ; ( 2 )他們感到高興,她的災難(詩12 ) : ( 3 )他們自己吹噓的對她(同一詩) ( 4 ) ,他們共同在她溺愛(詩13 ) ; ( 5 ) ,他們無法逃避的一些她的人(詩14 ) ;和( 6 )他們實際交付了其中的一些囚犯(同一詩句) 。

Is it to be wondered at that God should speak as He does (15, 16)?難道是想知道,在上帝應該說像他那樣( 15 , 16 ) ? And now mark the difference.現在商標的區別。 Judah has been carried into captivity and her land was deserted, but was that condition in her case to continue (17)?猶太已進行到關押和她的土地被荒蕪,但條件是,在她的案件,繼續( 17 ) ? On the contrary, what would be true of Edom (18)?相反,這將是真正的以東( 18 ) ? In the day to come observe that while she will be swallowed up, Judah and Israel shall arise again, and possess not only their own land but that of Edom and Philistia as well (19, 20. It will be the day of the Messiah (21).在一天的到來觀察,雖然她將被吞沒了,猶太和以色列應再次出現,並擁有不僅在自己的土地,但對以東和非利士以及( 19日, 20日。這將是一天的彌賽亞( 21 ) 。

Questions 1. 問題 1 。 What was Obadiah's period?什麼是Obadiah的時期? 2. 2 。 What is his mission?他的使命是什麼? 3. 3 。 What relation existed between the Edomites and Israelites?怎樣的關係之間存在著Edomites和以色列人? 4. 4 。 Have you identified the territory of the first names on the map?你有沒有確定的領土名字在地圖上? 5. 5 。 How did they show enmity toward Israel? 6.他們怎麼查看敵意對以色列? 6 。 What contrast will be seen in Edom and Israel in the time to come?什麼對比可以看到在以東和以色列在今後一個時期? 7. 7 。 When will that be?當將可能呢?


Abdias

Catholic Information 天主教新聞

(A Minor Prophet). ( A小調先知) 。

This name is the Greek form of the Hebrew `Obhádhyah, which means "the servant [or worshipper] of Yahweh".這個名字是希形式希伯來` Obhádhyah ,意思是“僕人[或信徒]的耶和華” 。 The fourth and shortest of the minor prophetical books of the Old Testament (it contains only twenty-one verses) is ascribed to Abdias.第四和最短的未成年人的預言書舊約(它僅包含21詩句)原因是Abdias 。 In the title of the book it is usually regarded as a proper name.在圖書的書名,通常被視為一個適當的名稱。 Some recent scholars, however, think that it should be treated as an appellative, for, on the one hand, Holy Writ often designates a true prophet under the appellative name of "the servant of Yahweh", and on the other, it nowhere gives any distinct information concerning the writer of the work ascribed to Abdias. It is true that in the absence of such authoritative information Jews and Christian traditions have been freely circulated to supply its place; but it remains none the less a fact that "nothing is known of Abdias; his family, station in life, place of birth, manner of death, are equally unknown to us" (Abbé Trochon, Les petits prophètes, 193).最近的一些學者,但是,認為它應被視為一個稱呼,因為,一方面,羅馬令狀往往指定一個真正的先知在呼喚名為“耶和華的僕人” ,另一方面,它沒有給出任何不同的資料,作家的工作為其Abdias 。誠然,如果沒有這種權威信息猶太人和基督教傳統已被分發給自由地供應,但它仍然然而事實上, “沒有人知道的Abdias ;他的家人,在生活中站,出生地點,方式的死亡,也同樣不知道的我們“ (布沙尼Trochon ,法國小prophètes , 193 ) 。 The only thing that may be inferred from the work concerning its author is that he belonged to the Kingdom of Juda. The short prophecy of Abdias deals almost exclusively with the fate of Edom as is stated in its opening words.惟一可以推斷的工作有關的作者,是因為他屬於猶大王國。短期預言幾乎完全Abdias交易的命運以東的是在其開頭語。 God has summoned the nations against her.上帝召見聯合國對她。 She trusts in her rocky fastnesses, but in vain.她相信在她的岩石牢度,但都是徒勞的。 She would be utterly destroyed, not simply spoiled as by thieves (1-6).她將是完全摧毀,而不是僅僅慣壞了的小偷( 1-6 ) 。 Her former friends and allies have turned against her (7), and her wisdom shall fail her in this extremity (8,9).她以前的朋友和盟友們否決了她( 7 ) ,她的智慧應失敗她在這端( 8,9 ) 。 She is justly punished for her unbrotherly conduct towards Juda when foreigners sacked Jerusalem and cast lots over it (10-11).她理所當然地懲罰她unbrotherly行為時,外國人對猶大解僱耶路撒冷和演員很多權( 10月11日) 。 She is bidden to desist from her unworthy conduct (12-14).她是bidden停止她不配行為( 12月14日) 。 The "day of Yahweh" is near upon "all the nations", in whose ruin Edom shall share under the united efforts of "the house of Jacob" and "the house of Joseph" (16-18). “明天的耶和華”是附近呼籲“所有國家” ,在其破產以東份額應根據聯合國的努力“的房子雅各布”和“約瑟夫的房子” ( 16-18 ) 。 As for Israel, her borders will be enlarged in every direction; "Saviours" shall appear on Mount Sion to "judge" the Mount of Esau, and the rule of Yahweh shall be established (19-20).至於以色列,她的邊界將擴大在各個方向; “救世主”將出現在錫安山,以“法官”山上的以掃,和法治的耶和華應設立( 19-20 ) 。

DATE OF THE PROPHECY OF ABDIAS日期預言ABDIAS

Besides the shortness of the book of Abdias and its lack of a detailed title such as is usually prefixed to the prophetical writings of the Old Testament, there are various reasons, literary and exegetical, which prevents scholars from agreeing upon the date of its composition.除了急促的書Abdias及缺乏詳細的標題,如通常是前綴的預言著作舊約,有各種原因,文學和訓詁,防止學者商定的日期,其組成。

Many among them (Keil, Orelli, Vigouroux, Trochon, Lesêtre, etc.) assign its composition to about the reign of Joram (ninth century BC).他們中許多人( Keil公司, Orelli , Vigouroux , Trochon , Lesêtre等)轉讓其組成約Joram時期(公元前9世紀) 。 Their main ground for this position is derived from Abdias's reference (11-14) to a capture of Jerusalem which they identify with the sacking of the Holy City by the Philistines and the Arabians under Joram (2 Chronicles 21:16,17).其主要理由,這一立場是來自Abdias的參考( 11月14日) ,以捕獲的耶路撒冷,他們認同解僱聖城的非利士人與阿拉伯人所Joram (歷代誌下21:16,17 ) 。 The only other seizure of Jerusalem to which Abdias (11-14) could be understood to refer would be that which occurred during the lifetime of the prophet Jeremias and was effected by Nabuchodonosor (588-587 BC).唯一的其他奪取耶路撒冷的Abdias ( 11月14日)可被理解為是指將這一期間發生的壽命和先知赫雷米亞斯是由Nabuchodonosor ( 588-587年) 。 But such reference to this latter capture of the Jewish capital is ruled out, we are told, by the fact that Jeremias's description of this event (Jeremiah 49:7-22) is so worded as to betray its dependence on Abdias (11-14) as on an earlier writing.但是,這種提法後者捕捉猶太資本排除,我們被告知,這一事實赫雷米亞斯的描述這一事件(耶利米49:7-22 )是如此措辭背叛依賴Abdias ( 11月14日)作為提前書面形式。 It is ruled out also by Abdias's silence concerning the destruction of the city or of the Temple which was carried out by Nabuchodonosor, and which, as far as we know, did not occur in the time of King Joram.這是排除也Abdias的沉默關於破壞城市或寺進行了Nabuchodonosor ,而且,據我們所知,並沒有出現在國王的時候Joram 。

A second argument for this early date of the prophecy is drawn from a comparison of its text with that of Amos and Joel.第二個參數為早日預言取自比較其文字與阿莫斯納曼和Joel 。 The resemblance is intimate and, when closely examined, shows, it is claimed, that Abdias was anterior to both Joel and Amos.是親密的相似,並在仔細檢查,發現,據稱,這是前Abdias都喬爾和Amos 。 In fact, in Joel 2:32 (Hebrews 3:5) "as the Lord hath said" introduces a quotation from Abdias (17).事實上,在喬爾2點32分(希伯來3時05分) “作為主上帝說: ”介紹引自Abdias ( 17 ) 。 Hence it is inferred that the prophecy of Abdias originated between the reign of Joram and the time of Joel and Amos, that is, about the middle of the ninth century BC The inference is said also to be confirmed by the purity of style of Abdias's prophecy.因此,推斷,起源預言Abdias統治之間的Joram和時間喬爾和Amos ,也就是說,中期左右公元前9世紀的推論是說也應確認的純度作風Abdias的預言。

Other scholars, among whom may be mentioned Meyrick, Jahn, Ackerman, Allioli, etc., refer the composition of the book to about the time of the Babylonian Captivity, some three centuries after King Joram.其他學者,其中可能會提到蛾,雅恩,阿克曼, Allioli等,指的組成本書的時候,巴比倫圈養,有些三個世紀之後國王Joram 。 They think that the terms of Abdias (11-14) can be adequately understood only of the capture of Jerusalem by Nabuchodonosor; only this event could be spoken of as the day "when strangers carried away his [Juda's] army captive, and foreigners entered into his gates, and cast lots upon Jerusalem"; as "the day of his [Juda's] leaving his country . . . . the day of their [the children of Juda's] destruction"; "the day of their ruin"; etc. They also admit that Abdias (20) contains an implicit reference to the writer as one of the captives in Babylon.他們認為,該條款Abdias ( 11月14日)能充分理解只捕獲對耶路撒冷的Nabuchodonosor ;僅此事件可能談到的一天“當陌生人帶走他[猶大的]軍隊俘虜,和外國人進入他的門,和演員很多時耶路撒冷“ ;為”一天,他[猶大的]離開他的國家。 。 。 。一天的[兒童的猶大的]毀滅“ , ”一天的毀滅“等他們還承認, Abdias ( 20 )載有暗指作家作為一個俘虜在巴比倫。

Others again, ascribe the present book of Abdias to a still later date.還有一些人,賦予本書Abdias到一個稍後的日期。 They agree with the defenders of the second opinion in interpreting Abdias (11-14) as referring to the capture of Jerusalem by Nabuchodonosor, but differ from them in holding that (20) does not really prove that the author of the book lived during the Babylonian exile.他們同意辯護人的意見解釋Abdias ( 11月14日) ,它是指攻占耶路撒冷Nabuchodonosor ,但不同於他們認為( 20 )並沒有真正證明了本書的作者生活在巴比倫流亡。 They claim that a close study of Abdias (15-21), with its apocalyptic features (reference to the day of the Lord as being at hand upon all nations, to a restoration of all Israel, to the wonderful extent of territory and position in command which await the Jews in God's kingdom), connects necessarily the prophecy of Abdias with other works in Jewish literature [Joel, Daniel, Zechariah 9-14] which, as they think, belong to a date long after the return from Babylon.他們聲稱,密切研究Abdias ( 15-21 ) ,其世界末日功能(參考主日為手頭上所有的國家,為恢復所有以色列,精彩程度的領土和立場命令其中等待猶太人在上帝的王國) ,連接一定預言Abdias與其他工程的猶太文學[喬爾,丹尼爾,撒迦利亞9-14 ]其中,因為他們認為,屬於一個日期後不久返回巴比倫。

These, then are the three leading forms of opinion which prevail at the present day regarding the date of composition of the book of Abdias, none of which conflicts with the prophetical import of the work concerning the utter ruin of Edom at a later date and concerning the Messianic times.這些,然後是三個主要形式的意見佔上風目前每天的日期組成的書Abdias ,其中沒有衝突的預言進口工作的徹底破產以東在稍後的日期和有關在彌賽亞次。

Publication information Written by Francis E. Gigot.出版信息作者弗朗西斯大腸桿菌吉戈特。 Transcribed by Hilary Ho Sang. The Catholic Encyclopedia, Volume I. Published 1907.轉錄的希拉里何相。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

Phillippe, in Dict.菲利普,在快譯通。 de la Bible; Selbie, in Hast., Dict.德拉薩聖經; Selbie ,在你。 ,快譯通。 of Bible, sv Obadiah. Recent Commentaries: Trochon (1883); Peters (1892); Perowne (1898); Nowack (1897).聖經,希沃特Obadiah 。最近評: Trochon ( 1883年) ;彼得斯( 1892 ) ;掃( 1898 ) ; Nowack ( 1897 ) 。


Book of Obadiah俄巴底亞書

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:

Relation to Jeremiah.有關耶利米。

Three Parts to the Prophecy.三個部分的預言。

Sepharad. Sepharad 。

-Biblical Data:聖經資料:

This book, which bears the title "The Vision of Obadiah," consists of but twenty-one verses, which are devoted to a prophecy against Edom.這本書,它的標題是“視野Obadiah , ”包括但2001年的詩句,這是專門針對以東的預言。 The prophecy is usually divided into two parts: verses 1-9 and 10-21.預言通常分為兩部分: 1月9日和10月21日的詩句。 In the first section Edom is pictured as sore pressed by foes.第一節以東是想像的疼痛壓力敵人。 She has become "small among the nations," and Yhwh is to bring her down from "the clefts of the rock" where she dwells.她已成為“小的國家之一” ,並Yhwh是把她從“的裂隙岩石”她居住。 Edom is further said to be overrun with thieves; and her own allies are destroying her.益登還表示,將充斥著小偷;和自己的盟友正在摧毀她。

In the second part it is declared that because of violence done by Edom to his brother Jacob, and especially because of the part taken by Edom on the day when "foreigners entered into his gates, and cast lots upon Jerusalem" (verse 11), "the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall burn among [AV "kindle in"] them, and devour them" (verse 18).在第二部分中宣布,由於暴力所做以東給他的弟弟雅各,尤其是由於所採取的一部分以東的一天, “外國人進入他的門,和演員很多時耶路撒冷” (詩11 ) , “雅各布的房子應是火,眾議院約瑟夫的火焰,和眾議院以掃的茬,他們之間應燒傷[影音”點燃了“ ] ,並吃掉他們” (詩18 ) 。 The prophecy concludes with the declaration that Israelitish captives shall return from Sepharad and possess the cities of the South (Negeb), that saviors shall return to Mount Zion to judge Esau, and the kingdom shall be Yhwh's.預言最後的宣言Israelitish俘虜應返回Sepharad和擁有城市南( Negeb ) ,即救世主應返回錫安山判斷以掃,和英國應Yhwh的。

It should be noted that verses 1 to 6 closely resemble a number of verses in Jeremiah (xlix. 7-22), which also consist of a prophecy against Edom.應當指出的是, 1至6詩句相似的一些詩句在耶利米( xlix. 7月22日) ,其中還包括一個預言對以東。

-Critical View:臨界查看:

The resemblance to Jeremiah, referred to above, may mean that Jeremiah borrowed from Obadiah, or that the latter borrowed from the former, or that both borrowed from a still earlier prophet.耶利米的相似,上面提到的,可能意味著耶利米借用Obadiah ,或後者借用前,或者說雙方借用仍然早些時候先知。

Relation to Jeremiah.有關耶利米。

Arguments of much force have been presented for the priority of Obadiah.論點用力提出了優先的Obadiah 。 In Obadiah the opening of the prophecy seems to be in a more fitting place, the language is terser and more forcible than in Jeremiah; and parallels to the language of these passages appear in other parts of Obadiah, while they do not appear in Jeremiah.在Obadiah開放的預言似乎是在一個更恰當的地方,語言和更強行terser比耶利米;和Parallels的語言,這些通道出現在其他地方的Obadiah ,雖然他們沒有出現在耶利米。 For these reasons most scholars, except Hitzig and Vatke, believe that the passage appears in Obadiah in its more original form.由於這些原因多數學者,除了希齊格和Vatke ,相信通過中出現Obadiah在其更原始形式。 As the passage in Jeremiah dates from the fourth year of the reign of Jehoiakim (604 BC), and as Ob.由於通行耶利米日期從第四年統治Jehoiakim ( 604年) ,並作為對象。 11-14 seems clearly to refer to the destruction of Jerusalem by Nebuchadnezzar (586 BC), it is evident that the Book of Obadiah did not lie before Jeremiah in its present form. 11月14日似乎明確提及摧毀耶路撒冷的尼布甲尼撒二世(公元前586 ) ,很明顯,俄巴底亞書沒有擺在耶利米以其目前的形式。 This appears also from the fact that in Ob.這似乎也從一個事實,即在對象。 10-21 there is much material which Jeremiah does not quote, and which, had he known it, would have suited his purpose admirably. 10月21日有許多材料耶利米不回复,其中,他知道了,會適合他的目的欽佩。 It is true that Wellhausen finds no difficulty in the date, believing with Stade, Smend, and Schwally that Jer.誠然,沒有任何困難豪森認定的日期,相信與體育場, Smend ,並Schwally說哲。 xlvi.-li. is not the work of Jeremiah. Nowack holds with Giesebrecht that these chapters of Jeremiah contain many interpolations, one of which is xlix.沒有工作的耶利米。 Nowack持有與Giesebrecht ,這些章節耶利米包含許多插值,其中之一是xlix 。 7-22. 7月22日。 These scholars are, therefore, able to hold that the Jeremiah passage is dependent upon Obadiah, and also to hold that Obadiah is post-exilic.這些學者,因此,可以認為,耶利米通行取決於Obadiah ,同時也認為, Obadiah是後放逐。 On the whole the view of Ewald, GA Smith, and Selbie, that both Jeremiah and the present Obadiah have quoted an older oracle, and that Obadiah has quoted it with least change, seems the most probable.總體上看來埃瓦爾德,遺傳史密斯和Selbie ,這兩個耶利米和本Obadiah引用舊甲骨文,而且Obadiah援引它至少變化,似乎是最有可能的。

As verse 7 is not quoted in Jeremiah, and as it seems difficult to refer it to any time prior to the Exile, GA Smith with much probability makes the post-exilic portion begin with verse 7. Most critics hold that verses 11-14 refer to thedestruction of Jerusalem by Nebuchadnezzar.正如詩句7不是引用耶利米,並因為它似乎很難把它轉交之前的任何時間的流亡,大會史密斯非常概率使得後部分開始放逐詩7 。多數評論家認為,詩11月14日參閱以thedestruction對耶路撒冷的尼布甲尼撒。 As the Assyrians and Babylonians are not referred to, it is probable that the "nations" who were plundering Edom were Arabic tribes.作為亞述人和巴比倫人沒有提及,這是可能的“聯合國”誰是掠奪以東的阿拉伯部落。 Winckler (in "Altorientalische Forschungen," ii. 455, and in Schrader, "KAT" 3d ed., pp. 294 et seq.) places the episode in the reign of Darius. Winckler (在“古代Forschungen , ”二。 455 ,並在施拉德, “ KAT ”的3D版。頁。 294起。 )地方插曲在達賴統治。 Wellhausen is probably right in believing that reference is made in verses 1-15 to the same epoch of Edom's history as that referred to in Mal.豪森可能是正確的認為,提到了詩句1月15日同一時代以東的歷史中提到的這條。 i.字母i. 2-5, and that the inroads of these "nations" were the beginning of the northern movement of the Nabatæans. 2月5日,而且打入了這些“國家”的開始了北部運動Nabatæans 。 If this be correct, this part of the prophecy comes from the early post-exilic period.如果這是正確的,這一部分的預言來自後早期放逐期間。

Cheyne ("Encyc. Bibl.") holds that the references to the Negeb in the concluding verses of the prophecy indicate for the latter part of the book a date considerably later than the Exile, after the Edomites had been pushed out into the Negeb and southern Judah.陳( “ Encyc 。 Bibl 。 ” )認為,提及Negeb的結論詩句的預言表明,後者的一部分,這本書的日期大大遲於流亡後, Edomites已被趕出到Negeb和南部的猶太。 This view, which had been previously expressed by Nowack and has since been adopted independently by Marti, is confirmed by the eschatological character of the contents of verses 16-21.這種觀點認為,這是以前所表示Nowack並一直通過獨立的馬蒂,也證實了末世論的性質,內容詩句16-21 。 Marti is probably right in regarding these verses as a later appendix to the prophecy.馬蒂可能是正確的就這些詩句作為後來附錄的預言。 The position of the Edomites would indicate that the verses date from the Greek period; and the approaching conquest of the Idumean Negeb points to a Hasmonean date.的立場Edomites表明詩句日期從希臘時期;和接近征服Idumean Negeb點至Hasmonean日期。

Three Parts to the Prophecy.三個部分的預言。

There thus appear to be three parts to this short prophecy: (1) a pre-exilic portion, verses 1-6, quoted by Jeremiah and also readapted, with (2) additions, by another Obadiah in the early post-exilic days; and (3) an appendix, which probably dates from Maccabean times.有這樣似乎是三個部分,以這麼短的預言: ( 1 )預先放逐部分, 1月6日的詩句,引用耶利米也readapted ,與( 2 )增加,由另一Obadiah在後早期放逐天; ( 3 )一個附錄,這可能追溯到Maccabean次。 As to the exact date of the pre-exilic portion, it is difficult to speak.至於確切日期前放逐的部分,很難講。 Some have dated it as early as the reign of Jehoshaphat; others, in the reign of Joram of Judah.有些人月它早在統治Jehoshaphat ;其他人,在時代的猶太Joram 。 The circumstances appear to be too little known now to enable one to fix a date.這種情況下似乎是太少,現在已知,使一個確定一個日期。 Arabs have surged up from central Arabia from time immemorial.阿拉伯人上漲從中央沙特阿拉伯從遠古時代。 The Nabatæan invasion of Edom was probably not the first time that Edom had been overrun with plunderers from that direction. Verses 1-6 probably refer to an earlier experience of a similar character, the circumstances of which can not now be traced.該Nabatæan入侵以東很可能不是第一次以東一直充斥著強盜從這個方向努力。詩篇1月6日可能是指先前經驗的性質類似的,它的情況現在不能進行追踪。

Sepharad. Sepharad 。

The captivity in Sepharad (verse 20) has occasioned much discussion. In ancient times "Sepharad" was believed to be a name for Spain.在被關押在Sepharad (詩20 )已引起廣泛的討論。在遠古時代“ Sepharad ”被認為是西班牙的名稱。 The Targum of Onḳelos renders it , ie, Hispania.在根的Onḳelos使其,即Hispania 。 Schrader (lc 2d ed., p. 445) identifies it with Saparda, a town in Media mentioned in the inscriptions of Sargon.施拉德(立法會的2D版。 ,第445頁)確定它Saparda鎮在媒體中提到的銘文薩爾貢。 If there was a Jewish colony of captives here, however, nothing is otherwise known of it; nor are any circumstances evident which would render probable the existence at this point of a colony of sufficient importance to be referred to in the terms used by Obadiah.如果有一個猶太殖民地俘虜這裡,但是,沒有什麼是已知的,否則它也不是任何情況下,顯然這將使其有可能存在著在這一點上的一個殖民地的足夠重視交由在使用的術語Obadiah 。

WR Smith and many recent writers have identified it with the Saparda which Darius in his inscriptions mentions between Cappadocia and Ionia as though it were, like them, a province.水利史密斯和最近的許多作家已經確定它Saparda其中大流士在他的碑文中提到的卡帕多西亞和愛奧尼亞,就好像是,像他們一樣,一個省。 It is mentioned again in an inscription of the thirty-seventh year of the kings Antiochus and Seleucus, ie, 275 BC This region was somewhere in the neighborhood of Phrygia, Galatia, or Bithynia.這是再次提到在題詞第三十七一年的國王安提歐和塞魯克斯,即公元前275某處該地區在附近的Phrygia ,加拉提亞,或螺。 When it is remembered that Joel (Joel iii. 6) had complained that Hebrews were being sold to Greeks, it does not seem improbable that the late writer who added the appendix to Obadiah predicted the return of these captives and foretold the Israelitish conquest of Idumea which John Hyrcanus (c. 130 BC) accomplished.當它被記住,喬爾(喬爾三。 6 )抱怨說希伯來被出售給希臘人,似乎沒有難以置信的是,已故作家誰補充附錄Obadiah預測歸還這些俘虜和預言的Israelitish征服Idumea其中約翰Hyrcanus (約130年)完成。 Cheyne's view that "Sepharad" is dittography for , another name of Jerahmeel, is hardly convincing.陳認為, “ Sepharad ”是dittography的,另一名Jerahmeel ,是難以令人信服。

Emil G. Hirsch, George A. Barton埃米爾赫斯基灣,喬治巴頓

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:

In addition to the introductions of Driver, Cornill, König, Strack, and others, compare Wellhausen, Die Kleinen Propheten, 1893; Nowack, Die Kleinen Propheten, 1897; GA Smith, Book of the Twelve Prophets, 1898, ii.; and Marti, Dodekapropheton, 1903, iE GHGAB除了引進的驅動程序, Cornill ,柯尼格,施特拉克和其他比較豪森,模具Kleinen Propheten , 1893年; Nowack ,模具Kleinen Propheten , 1897年;大會史密斯圖書十二先知, 1898年,二。 ;和馬蒂, Dodekapropheton , 1903年,即GHGAB


Obadiah

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

-In Rabbinical Literature: ,在猶太教文學:

The name of thirteen different persons mentioned in the Bible. 13名不同的人所提到的聖經。 As vocalized in the Masoretic text, it means "worshiper of Yhwh."作為vocalized的馬所拉文本,這意味著“崇拜者的Yhwh 。 ” 1. Head steward to King Ahab of Israel. 1 。總管國王亞哈以色列。 At the time of the persecution of the prophets of Yhwh by Jezebel, Obadiah succeeded in concealing one hundred of them in caves (I Kings xviii. 4-6).在時間上的迫害的先知Yhwh的Jezebel , Obadiah成功地隱瞞100人在洞穴(王十八。 4月6日) 。 During the great famine he was sent by Ahab to search for food.在大飢荒,他發出的亞哈來尋找食物。 He met the prophet Elijah, and brought Ahab the message that the famine was at an end (ib. 6 et seq.).他會見了先知以利亞,並把亞哈的信息,即飢荒結束( ib. 6起。 ) 。 2. 2 。 A descendant of Jeduthun (I Chron. ix. 16).子孫Jeduthun (一專欄。九。 16 ) 。 3. One of the grandchildren of the last king, Jeconiah (ib. iii. 21). 4. 3 。一個孫子的末代, Jeconiah ( ib.三。 21 ) 。 4 。 A descendant of the tribe of Issachar, and one of David's heroes (ib. vii. 3).後裔部落薩迦,其中大衛的英雄( ib.七。 3 ) 。 5. 5 。 A descendant of Saul (ib. viii. 38, ix. 44).後裔的掃羅( ib.八。 38 ,第九章。 44 ) 。 6. 6 。 A Gadite, the second in the list of David's heroes who joined him in the desert before the capture of Ziklag (ib. xii. 9).阿Gadite ,第二個列表中的大衛的英雄誰加入了他在沙漠中捕獲之前Ziklag ( ib.十二。 9 ) 。 7. 7 。 Father of Ishmaiah, who was appointed representative of the tribe of Zebulun, under David (ib. xxvii. 19).父親Ishmaiah ,誰被任命為代表部落的Zebulun ,根據大衛( ib.二十七。 19 ) 。 8. 8 。 One of the officers sent by Jehoshaphat to teach in the different towns of Judea (II Chron. xvii. 7).一名軍官發出的Jehoshaphat教授在不同的城鎮朱迪亞(二專欄。十七。 7 ) 。 9. 9 。 A Levite, who, during the reign of Josiah, was placed over the workmen repairing the Temple (ib. xxxiv. 12).阿列維特,誰,在統治的約書亞,是放在工人修理寺( ib.三十四。 12 ) 。 10. 10 。 Son of Jehiel; chief of 218 men who returned with Ezra to Palestine (Ezra viii. 9).兒子Jehiel ;長218男子誰一起返回以斯拉巴勒斯坦(以斯拉八。 9 ) 。 11. 11 。 One of those who signed, with Nehemiah, the covenant to live according to the doctrines of the law of Moses (Neh. x. 6). 12.其中一人誰簽字,與尼希米記,盟約生活根據理論摩西律法( Neh.十, 6 ) 。 12 。 One of the porters of the gates in the porticoes of the new Temple (ib. xii. 25).一個搬運工的蓋茨在柱廊新寺( ib.十二。 25 ) 。 13. 13 。 A prophet who lived probably about 587 BC (Ob. 1).EGHSO先知誰住大概公元前587 ( Ob. 1 ) 。 EGHSO

-In Rabbinical Literature: ,在猶太教文學:

Obadiah was a proselyte of Edomite origin (Sanh. 39b), and is said to have been a descendant of Eliphaz, the friend of Job (Yalḳ. ii. 549). Obadiah是一個proselyte的Edomite原產地( Sanh. 39b ) ,以及據說是子孫Eliphaz ,朋友的工作( Yalḳ.二。 549 ) 。 He is identified with the Obadiah who prophesied against Edom (Ob. 1).他是確定誰與Obadiah預言對以東( Ob. 1 ) 。 It is said that he was chosen to prophesy against Edom because he was himself an Edomite.這是說,他被選為預言對以東因為他是自己一個Edomite 。 Moreover, having lived with two such godless persons as Ahab and Jezebel without learning to act as they did, he seemed the most suitable person to prophesy against Esau (Edom), who, having been brought up by two pious persons, Isaac and Rebekah, had not learned to imitate their good deeds. Obadiah is supposed to have received the gift of prophecy for having hidden the hundred prophets from the persecution of Jezebel.此外,他們共住有兩個這樣的godless人亞哈和Jezebel不學習,作為他們,他似乎最合適的人預言對以掃(以東) ,誰,已經提出了兩個虔誠的人,伊薩克和Rebekah ,還沒有學會模仿他們行善。 Obadiah理應收到的禮物預言了隱藏的100先知從迫害Jezebel 。 He hid the prophets in two caves, so that if those in one cave should be discovered those in the other might yet escape (Sanh. lc). Obadiah was very rich, but all his wealth was expended in feeding the poor prophets, until, in order to be able to continue to support them, finally he had to borrow money at interest from Ahab's son Jehoram (Ex. R. xxxi. 3).他躲在先知在兩個洞穴,因此,如果那些應該在一個洞穴中發現的其他可能尚未逃脫( Sanh.立法會) 。 Obadiah非常豐富,但他所有的財富支出餵養窮人先知,直到為了能夠繼續支持他們,最後他不得不借錢在興趣亞哈的兒子Jehoram (例如河三十一。 3 ) 。 Obadiah's fear of God was one degree higher than that of Abraham; and if the house of Ahab had been capable of being blessed, it would have been blessed for Obadiah's sake (Sanh. lc).ECJZL Obadiah害怕上帝是一個程度高於亞伯拉罕;如果眾議院亞哈已經能夠被祝福,本來幸福的Obadiah的緣故( Sanh.立法會) 。 ECJZL

Emil G. Hirsch, Schulim Ochser, Executive Committee of the Editorial Board, Jacob Zallel Lauterbach埃米爾赫斯基灣, Schulim Ochser ,執行委員會的編委會,雅各布Zallel勞特巴赫

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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