Book of Zechariah, Zacharias撒迦利亞書,撒迦利亞

General Information 一般信息

The Book of Zechariah, one of the so - called Minor Prophets or shorter books of the Old Testament of the Bible, takes its name from a priest who returned to Jerusalem with the exiles from Babylon.該撒迦利亞書,一個如此-所謂小先知或較短書籍舊約聖經,以它的名字從一個牧師誰返回耶路撒冷同流亡者從巴比倫。 Scholars generally acknowledge, however, that only the first eight chapters of the book, which date from 520 to 518 BC, were written by Zechariah. These chapters are apocalyptic in character, consisting principally of a series of eight visions devoted to eschatological themes.學者普遍承認,但是,只有前8章的書,可以追溯到公元前520至518 ,寫的撒迦利亞。這些章節是世界末日的性質,組成,主要的一系列8願景致力於末世論主題。 Chapters 9 to 11 come from the hand of another author, "Second Zechariah" (c. 300 BC), and consist of sayings against foreign nations together with promises of power for the returning exiles.章9日至11日來自另一方面的另一作者, “第二次撒迦利亞” (約公元前300年) ,並包括對外國諺語一起承諾的力量返回流亡者。 Chapters 12 to 14, which continue the message of Second Zechariah, are sometimes regarded as a separate unit labeled "Third Zechariah" and dated c.章節12日至14日,其中的信息,繼續第二撒迦利亞,有時被視為一個單獨的單位標示為“第三撒迦利亞”和註明日期的角 250 BC.公元前250 。

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Bibliography 參考書目
D Baron, The Visions and Prophecies of Zechariah (1918); PD Hanson, The Dawn of Apocalypse (1975). D男爵,遠見和預言撒迦利亞( 1918年) ;放電漢森,黎明的啟示( 1975年) 。


Book of Zechariah, Zacharias撒迦利亞書,撒迦利亞

Brief Outline簡要概述

  1. Series of eight symbolic night-visions (1-6)系列八象徵夜間願景( 1-6 )
  2. Prophecies, spoken two years later than the above; exhortations and warnings (7-8)預言,兩年後的發言比以上;規勸和警告, ( 7-8 )
  3. Judgment and mercy; the coming Day of the Lord (9-14)判斷和憐憫;未來的主日( 9月14日)


Zechari'ah

Advanced Information 先進的信息

Zechariah, Jehovah is renowned or remembered.撒迦利亞,耶和華是知名或記住。

(1.) A prophet of Judah, the eleventh of the twelve minor prophets. ( 1 。 )的猶太先知,第十一屆的12輕微先知。 Like Ezekiel, he was of priestly extraction.像厄澤克爾,他是神父提取。 He describes himself (1:1) as "the son of Berechiah."他形容自己( 1:1 )為“ Berechiah的兒子。 ” In Ezra 5:1 and 6:14 he is called "the son of Iddo," who was properly his grandfather.在以斯拉5:1和六時14分,他被稱為“兒子Iddo , ”誰是適當的,他的祖父。 His prophetical career began in the second year of Darius (BC 520), about sixteen years after the return of the first company from exile.他預言的職業生涯開始於第二年大流士(公元前520 ) ,約十六年後返回的第一家從流亡。 He was contemporary with Haggai (Ezra 5:1).他是當代的哈(以斯拉5:1 ) 。

His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end.他的著作包括兩個不同的部分, ( 1 )章節1日至8日,包容,和( 2 ) 9月底。 It begins with a preface (1:1-6), which recalls the nation's past history, for the purpose of presenting a solemn warning to the present generation.它一開始就序( 1:1-6 ) ,其中回顧了國家過去的歷史,目的是提出了嚴正警告,目前這一代。 Then follows a series of eight visions (1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds.接著一系列的8願景( 1:7-6:8 )接替彼此在一個晚上,這可能被視為一種象徵以色列歷史上,旨在提供安慰返回的流亡者和挑起希望他們心中。 The symbolical action, the crowning of Joshua (6:9-15), describes how the kingdoms of the world become the kingdom of God's Christ.在象徵性行動,加冕約書亞( 6:9-15 ) ,介紹了如何在三國的世界成為神的國的基督。

Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God's presence and blessing.第7和第8章,交付兩年後,是一個問題的答案是否天的哀悼破壞城市應不再保留,和一個鼓舞人心的講話,人民,確保他們的上帝的存在和祝福。 The second part of the book (ch. 9-14) bears no date.第二部分的圖書(章9月14日)承擔任何日期。 It is probable that a considerable interval separates it from the first part.很可能有相當的間隔分開它的第一部分。 It consists of two burdens.它包括兩個負擔。 The first burden (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the Advent.第一負擔(章9月11日)給出了一個大綱的過程中上帝的天賜與他打交道的人,以時間的到來。 The second burden (ch. 12-14) points out the glories that await Israel in "the latter day", the final conflict and triumph of God's kingdom.第二負擔(章12月14日)所指出的那樣輝煌,以色列在等待“後的一天” ,最後的衝突和勝利,上帝的王國。


(2.) The son or grandson of Jehoiada, the high priest in the times of Ahaziah and Joash. ( 2 。 )的兒子或孫子Jehoiada ,高級神職人員在他的時代, Ahaziah和喬阿什。 After the death of Jehoiada he boldly condemned both the king and the people for their rebellion against God (2 Chr. 24:20), which so stirred up their resentment against him that at the king's commandment they stoned him with stones, and he died "in the court of the house of the Lord" (24:21).去世後,他大膽地Jehoiada譴責國王和人民的反抗上帝( 2染色體。 24:20 ) ,而這一點引起了他們的不滿對他說,在國王的命令,他們用石頭砸死他用石頭,和他死“在法院內部的主” ( 24:21 ) 。 Christ alludes to this deed of murder in Matt.基督提到這一契約謀殺馬特。 23:35, Luke 11:51. 23:35 ,路加福音11點51分。 (See ZACHARIAS [2].) (見撒迦利亞[ 2 ] 。 )

(3.) A prophet, who had "understanding in the seeing of God," in the time of Uzziah, who was much indebted to him for his wise counsel (2 Chr. 26:5). ( 3 。 )先知,誰在“諒解看到的上帝, ”時代的Uzziah ,誰是感激他的明智忠告( 2染色體。 26:5 ) 。 Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known.除了這些,還有許多人同時聖經中提到這個名字的人沒有人知道。

(4.) One of the chiefs of the tribe of Reuben (1 Chr. 5:7). ( 4 。 )的一個部落酋長的魯本( 1染色體。五點07 ) 。

(5.) One of the porters of the tabernacle (1 Chr. 9:21). ( 5 。 )一個搬運工的幕( 1染色體。 9時21分) 。

(6.) 1 Chr. ( 6 。 ) 1染色體。 9:37. 9時37分。

(7.) A Levite who assisted at the bringing up of the ark from the house of Obededom (1 Chr. 15:20-24). ( 7 。 )協助阿列維特誰在造就的方舟由眾議院Obededom ( 1染色體。 15:20-24 ) 。

(8.) A Kohathite Levite (1 Chr. 24:25). ( 8 。 )甲Kohathite列維特( 1染色體。 24:25 ) 。

(9.) A Merarite Levite (1 Chr. 27:21). ( 9 。 )甲Merarite列維特( 1染色體。 27:21 ) 。

(10.) The father of Iddo (1 Chr. 27:21). ( 10 。 )的父親Iddo ( 1染色體。 27:21 ) 。

(11.) One who assisted in teaching the law to the people in the time of Jehoshaphat (2 Chr. 17:7). ( 11 。 )一個誰協助的法律教學中的人的時間Jehoshaphat ( 2染色體。 17時07分) 。

(12.) A Levite of the sons of Asaph (2 Chr. 20:14). ( 12 。 )阿列維特的兒子Asaph ( 2染色體。 20:14 ) 。

(13.) One of Jehoshaphat's sons (2 Chr. 21:2). ( 13 。 )一個Jehoshaphat的兒子( 2染色體。 21時02分) 。

(14.) The father of Abijah, who was the mother of Hezekiah (2 Chr. 29:1). ( 14 。 )的父親Abijah ,誰是孩子的母親Hezekiah ( 2染色體。 29:1 ) 。

(15.) One of the sons of Asaph (2 Chr. 29:13). ( 15 。 )的兒子Asaph ( 2染色體。 29:13 ) 。

(16.) One of the "rulers of the house of God" (2 Chr. 35:8). ( 16 。 ) “之一統治者眾議院上帝” ( 2染色體。 35:8 ) 。

(17.) A chief of the people in the time of Ezra, who consulted him about the return from captivity (Ezra 8:16); probably the same as mentioned in Neh. ( 17 。 )股長人民以斯拉的時候,誰徵詢他返回獲釋(以斯拉8時16分) ;可能同中提到Neh 。 8:4, 8時04 ,

(18.) Neh. ( 18 ) 。 Neh 。 11:12. 11時12分。 (19.) Neh. ( 19 ) 。 Neh 。 12:16. 12點16分。 (20.) Neh. ( 20 ) 。 Neh 。 12:35,41. 12:35,41 。 (21.) Isa. ( 21 。 )伊薩。 8:2. 8:2 。

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


Zacharias撒迦利亞

Catholic Information 天主教新聞

(Hebrew zekharyahu and zekharyah; meaning "Yahweh remembers", Sept. Zacharia and Zacharias), son of Barachias, son of Addo, a Prophet who rose in Israel in the eighth month of the seventh year of the reign of King Darius, 520 BC (Zechariah 1:1) just two months after Aggeus began to prophesy (Agg., i, 1). (希伯來文zekharyahu和zekharyah ;意思是“耶和華記得” , 9月Zacharia和撒迦利亞) ,兒子Barachias ,兒子多,誰上漲先知在以色列八個月的第七個年頭的在位國王大流士,公元前520 (撒迦利亞1:1 )僅僅兩個月後Aggeus開始預言( Agg. ,我, 1 ) 。 The urgings of the two Prophets brought about the building of the second temple (Ezra 5 and 6).在敦促兩個先知帶來的建設,第二聖殿(以斯拉5和6 ) 。 Addo was one of the chief priests who, in the first year of the reign of Cyrus 538 BC, returned with Zorobabel from captivity (Nehemiah 12:4). Sixteen years thereafter, during the high priesthood of Joacim (verse 12), Zacharia, of the family of Addo (Heb. of verse 16), is listed as a chief priest. This Zacharia is most likely the Prophet and author of the canonical book of the same name.阿多是誰的祭司長,在頭一年的統治賽勒斯公元前538 ,返回Zorobabel獲釋(尼希米記12:4 ) 。 16年之後,在高鐸的Joacim (詩12 ) , Zacharia ,家庭的多( Heb.的詩16 ) ,被列為首席神父。 Zacharia這很可能是先知和作者的典型書同名。 It is not at all probable that the Prophet Zacharias is referred to by Christ (Matthew 23:35; Luke 11:51) as having been slain by the Jews in the Temple; that Zacharias was the son of Joiada (2 Chronicles 24:20).它不是在所有可能的先知撒迦利亞是指由基督(馬太23:35 ;路加福音十一點五十一)已被殺害的猶太人的聖殿;這撒迦利亞的父親是Joiada (歷代誌下24:20 ) 。 Moreover, the Jews of Zorobabel's time obeyed the Prophet Zacharias (Zechariah 6:7); nor is there, in the Books of Esdras, any trace of so heinous a crime perpetrated in the Temple court.此外,猶太人Zorobabel的時間服從先知撒迦利亞(撒迦利亞6時07分) ;也沒有,在帳簿埃斯德拉斯,任何踪跡如此令人髮指的犯罪行為在寺法庭。

The prophecy of Zacharias is one of the books admitted by both Jews and Christians into their canon of Sacred Writings, one of the Minor Prophets.撒迦利亞的預言是書籍承認猶太人和基督徒都納入其佳能的聖書,一個未成年人的先知。 This article will treat its contents and interpretation, canonicity, author, time, place, and occasion.本文將對待它的內容和解釋,正規,作者,時間,地點和場合。

I. CONTENTS AND INTERPRETATION一,目錄及釋義

A. Part First (Chapters 1-8)答:第一部分(第一章1-8 )

Introduction.導言。 The purpose of the book, the return of the people to Yahweh (i, 1-6).的目的,這本書,歸還人民耶和華(一, 1月6日) 。

(1) The eight visions of the Prophet, on the night of the twenty-fourth day of the eleventh month of the second year of the rule of Darius in Babylon (i, 7-vi, 8). ( 1 ) 8設想的先知,在當晚的第二十四天的第十一屆一個月的第二年法治大流士在巴比倫(一, 7六, 8 ) 。

The horsemen in the myrtle grove (i, 7-17).該俑的默特爾格羅夫(一, 7月17日) 。 Their mounts are chestnut, bay, and white.他們的坐騎是栗子,灣,和白色。 They bring the news from far and wide; all lands are at rest, nor is there any sign of an impending upheaval of the nations such as is to precede the liberation of Israel from thraldom.他們帶來的消息甚廣;所有土地都在休息,也沒有任何跡象即將動盪的國家,如是解放之前,以色列從thraldom 。 And yet Yahweh will comfort Sion, He will rebuild the city and the Temple.然而,耶和華將舒適錫永,他將重建城市和寺。

The four horns and four smiths (i, 18-21).四個喇叭和四個史密斯(一, 18日至21日) 。 The former are the nations that have tossed to the winds Juda and Israel and Jerusalem; the latter are the powers that in their turn will batter down the foes of Yahweh. The man with the measuring line (ii, 1-13).前者是國家已拋出的風猶大和以色列耶路撒冷,後者的權力,在他們反過來將麵糊了敵人的耶和華。該名男子的測量線(二, 1月13日) 。 He is bidden not to measure Jerusalem.他是不是來衡量bidden耶路撒冷。 The new Jerusalem will have no need of walls; Yahweh Himself will be unto it a wall of fire, He will dwell within it.新耶路撒冷將沒有必要的牆;耶和華本人將是你們這牆火災,他將住在這。 The vision now becomes Messianic, extends far beyond the immediate future, and represents all the nations of the world about the new Jerusalem.現在的設想成為救世主,遠遠超出在不久的將來,並代表所有國家的世界的新耶路撒冷。

Jesus the high priest before the angel of Yahweh (iii, 1-10).耶穌的大祭司面前的天使耶和華(三, 1月10日) 。 Clothed in filthy garments, accused by Satan, the high priest stands in shame.穿著臟衣服,被告的撒旦的大祭司站的恥辱。 His shame is taken away.他的恥辱帶走。 Clean raiment is put upon him.清潔服飾是把他。 The promise is made to the rehabilitation of the high priest in the temple that Zorobabel is to build; and the Messianic forecast is uttered of the sprout (Hebrew çémáh), the servant of Yahweh (cf. Isaiah 4:2; Jeremiah 23:5; 33:15), who will be sent in the stead of the Levitic priesthood.承諾是為了恢復大祭司在寺廟的Zorobabel ,是建立和彌賽亞預測說出的萌芽(希伯來文çémáh ) ,耶和華的僕人(見以賽亞4點02 ;耶利米23時05分; 33:15 ) ,誰將會發送的而起的Levitic鐸。

The seven branched lamp of the temple (iv, 1-14).七個分支燈寺(四, 1月14日) 。 An olive tree on either side feeds the lamp.一個橄欖樹兩邊供稿燈。 The seven lamps and their lights are the seven eyes of Yahweh that run to and fro over the whole earth (verse 10).七個燈和照明燈,七眼耶和華運行來回整個地球(詩10 ) 。 The olive trees are "the two sons of oil", the anointed priest Jesus and King Zorobabel.橄欖樹是“兩個兒子的石油” ,牧師的受膏者耶穌和國王Zorobabel 。 The picture is that of the providence of Yahweh and His two agents in the theocratic government of restored Jerusalem; this providence is a type of the economy of grace in the Messianic kingdom.圖片是在普羅維登斯的耶和華和他的兩個代理人在神權政府恢復耶路撒冷;這個靜宜是一種經濟的寬限期在彌賽亞王國。 Verses 6b-10a seem to be out of place and to belong rather to the end of the chapter or after iii, 10; this latter is the opinion of Van Hoonacker, "Les douze petits prophètes" (Paris, 1908). The flying parchment-roll (v, 1-4).詩篇型- 10A條似乎是不合時宜的,並屬於而是章末或以後三,第10 ,這是後者的意見,凡Hoonacker , “歌聲douze小prophètes ” (巴黎, 1908年) 。飛行羊皮紙輥(五, 1月4日) 。 Upon it is the curse of Yahweh that enters in to consume the house of every thief and perjurer.它是詛咒耶和華進入到消費的房子每小偷和作偽證。 The scene of the prophetic vision has shifted backward several hundred years to the days of the thunderings and denunciations of Isaias, Amos, and Osee; from that distant viewpoint are seen the effects of Israel's sins and Yahweh's maledictions -- the Babylonian exile.現場的先知遠見已轉向落後幾百年的天thunderings和譴責伊薩亞阿莫斯納曼,並Osee ;從那個遙遠的觀點被視為影響以色列的罪孽和耶和華的maledictions -巴比倫流亡。

The woman in the epha (v, 5-11).該名女子在epha (五, 5月11日) 。 She is forced into the measure, the lid is shut to, a leaded weight is laid thereon; she is hurried off the land of Sennaar.她是被迫的措施,關上蓋子是一個含鉛重量奠定就此;她急忙從土地Sennaar 。 The picture is symbolic of the wickedness of Israel transported perforce to Babylon.圖片是象徵著邪惡的以色列運輸必然巴比倫。

The four chariots (vi, 1-8).四戰車(六, 1月8日) 。 Bearing the wrath of Yahweh, to the four corners of the earth they are driven; and the one that goes to the north takes the vengeance of Yahweh upon the nations of the North who have kept His chosen people in captivity.軸承的怒火耶和華,四個角落是驅動;和一個去北方採取的報復的耶和華的聯合國北誰一直在他選擇的人綁架。 It is to be noted that this series of eight visions begins and ends with similar pictures -- the horses of varied hues whose riders bring back work that all the earth is at rest and whose drivers, in like manner, are the bearers of the message of Yahweh.但必須指出的是,這一系列的8個願景開始和結束類似圖片-馬的不同色調的騎手帶回的工作,所有的地球上的休息和其驅動程序,在同樣的方式,是旗手的消息的耶和華。

(2) Sequel to the eight visions ( 2 )續八個願景

As a sequel to the eight visions, especially to the fourth and fifth, Yahweh bids Zacharias take of the gold and silver brought from Babylon by a deputation of Jews of the captivity, and therewith to make crowns; to place these crown upon the head of Jesus the high priest, and then to hang them as a votive-offering in the Temple (vi, 9-15).作為續集的八個觀點,特別是第四次和第五次,耶和華出價撒迦利亞採取的黃金和白銀來自巴比倫的猶太人派遣的囚禁和條文,使冠;將這些官方的負責人耶穌的大祭司,然後掛作為votive ,提供在廟(六, 9月15日) 。 The critics generally insist that it was Zorobabel and not Jesus who was to be crowned.評論家們普遍堅持認為這是耶穌Zorobabel ,而不是誰是圓滿。 They err in missing the prophetic symbolism of the action.他們寧可在失踪的預言象徵意義的行動。 It is the high priest rather than the king that is the type of the priest of the Messianic kingdom, "the Man Whose name is the Sprout" (Heb. text), Who shall build up the Temple of the Church and in Whom shall be united the offices of priest and king.這是大祭司,而不是國王,這是類型的牧師的彌賽亞英國, “他的名字是萌芽” ( Heb.文字) ,他應建立寺教會和在人應聯合國辦事處的牧師和國王。

(3) The prophecy of the fourth day of the ninth month of the fourth year of the rule of Darius in Babylon (vii and viii) ( 3 )預言了第四天的第9個月的第四個年頭法治大流士在巴比倫(七和八)

Almost two years after the eight visions, the people ask the priests and Prophets if it be required still to keep the fasts of the exile.近兩年後8遠見的人問祭司和先知如果仍然需要保持齋戒的流亡生活。 Zacharias makes answer as revealed to him; they should fast from evil, show mercy, soften their hard hearts; abstinence from fraud and not from food is the service Yahweh demands.撒迦利亞使答案透露給他,他們應該迅速從邪惡,容情,軟化其強硬的心;禁慾欺詐和食品是不是從耶和華的服務需求。 As a motive for this true service of God, he pictures to them the glories and the joys of the rebuilt Jerusalem (vii, 1-9).作為一個真正的動機,這個服務的上帝,他的照片給他們的光榮和愉快的重建耶路撒冷(七, 1月9日) 。 The Prophet ends with a Messianic prediction of the gathering of the nations to Jerusalem (viii, 20-23).先知結束救世主預測收集的聯合國耶路撒冷(八, 20日至23日) 。

B. Part Second (Chapters 9-14): The Two Burdens B.第一部分第二(第一章9月14日) :兩負擔

Many years have gone by.多年已經過去。 The temple of Zorobabel is built.廟Zorobabel的基礎。 The worship of Yahweh is restored.崇拜耶和華恢復。 Zacharias peers into the faraway future and tells of the Messianic kingdom.撒迦利亞同行到遙遠的未來,並告訴英國的救世主。

(1) First burden, in Hadrach (ix-xi) ( 1 )第一負擔,在Hadrach (九至十一)

The coming of the king (ix-x).未來的國王(九,十) 。 The nations round about will be destroyed; the lands of the Syrians, Phoenicians, and Philistines will fall into the hands of invaders (ix, 1-7).國家周圍將被銷毀;的土地的敘利亞人,腓尼基人,和非利士人將落入侵略者(九, 1月7日) 。 Israel will be protected for the sake of her king, Who will come to her "poor and riding upon an ass".以色列將得到保護,為了她的國王,他將到她的“窮人和騎馬時一屁股” 。 He Who was spoken of as the Sprout(iii, 8; vi, 12) will be to the new Jerusalem both priest and king (iii, 8; vi, 3).他講的是誰的萌芽(三, 8 ;六, 12 )將是新的耶路撒冷都牧師和國王( 3 , 8 ;六, 3 ) 。

The shepherds of the nations (xi).牧羊人的國家(十一) 。 The literal, and typical meanings of this passage are very obscure, and variously interpreted by commentators.字面和典型意義,這一段是非常模糊,和不同的解釋,評論家。 The spoilation of the pride of the Jordan, the destruction of the land from the cedars of Lebanon to the oaks of Basan, south of the Sea of Galilee (verses 1-3) seems to refer to an event long passed -- the breaking up of the independence of the Jewish state 586 BC -- in the same was as does Jer., xxii, 6, 7.該spoilation的驕傲約旦,破壞土地,黎巴嫩的雪松的橡樹的Basan以南的加利利海(詩句1-3 )似乎是指一個事件早已過去-解體獨立的猶太國家公元前586 -在相同的是一樣哲。 , 22 , 6 , 7 。 The allegory of the three shepherds cut off in one month (verses 4-8) is remarkably like to Jer., xxii and xxiii.該寓言三個牧羊人切斷1個月(詩句4-8 )非常喜歡哲。 ,二十二和二十三。 Probably these wicked rulers are: Sellum, who was deported into Egypt (Jeremiah 22:10-12); Joakim, son of Josias, who was "buried with the burial of an ass" (ibid., 12-19); and his son Jechonias who was cast out into the land of the stranger (ibid., 24-30).也許這些邪惡的統治者是: Sellum ,誰被遣送到埃及(耶利米22:10-12 ) ; Joakim兒子Josias ,誰是“埋在墓地的屁股” (同上, 12月19日) ;和他誰是兒子Jechonias投出的土地上的陌生人(同上,第24-30 ) 。 The foolish shepherd (verses 15-17) is probably Sedecias.愚蠢的牧羊人(詩句15-17 )可能是Sedecias 。 In verses 9-14 we have Zacharias impersonating the shepherd of Juda and Israel, trying to be a good shepherd, falling outcast, sold for thirty pieces of silver, and in all this typifying the Good Shepherd of the Messianic kingdom.在9月14日的詩句,我們撒迦利亞假冒的牧人猶大和以色列,試圖成為一個好牧人,下降棄兒,售出30件銀,並在所有這一切典型化善牧的彌賽亞王國。

(2) Second burden, the apocalyptic vision of Jerusalem's future (xii-xiv) ( 2 )第二次負擔,世界末日設想耶路撒冷的未來(第十二至十四)

The nations shall be gathered against Jerusalem (xii, 1-3); but Yahweh shall smite them in His power, by means of the house of David (verses 4-9); and the inhabitants of Jerusalem will mourn as one mourneth for an only son (verses 10-14).各國應收集對耶路撒冷(十二, 1月3日) ;但耶和華應撾他們在他的權力,通過眾議院大衛(詩4月9日) ;和耶路撒冷的居民將哀悼作為一個mourneth的唯一的兒子(詩10月14日) 。 The prayers of the people of Jerusalem to Yahweh, Who says "they shall look upon me, whom they have pierced", and their grief at the wrongs that they have done Him are all typical of the Messianic kingdom.祈禱人民耶路撒冷耶和華,他說: “他們應視我,他們有穿” ,和他們一樣感到悲痛的錯誤,他們這樣做他是典型的所有彌賽亞王國。 Yahweh is the type of Jesus, the prayers and mourning of Jerusalem are the type of the prayers and mourning that Jesus will inspire in the Church while its members look upon Him Whom they have pierced (cf. John 19:37).耶和華是耶穌的類型,在祈禱和哀悼耶路撒冷是類型的祈禱和哀悼,耶穌將激勵在教會而其成員期待賦予他們有穿(參見約翰19:37 ) 。 As a result of Yahweh's victory over the nations, idolatry will be stamped out of Juda (xiii, 1-6).由於耶和華戰勝的民族,崇拜將蓋上的猶大(十三, 1月6日) 。

The theme of the shepherds is taken up again.會議的主題是牧羊人採取起來。 Yahweh's shepherd shall be smitten; the sheep shall be scattered; two-thirds of them shall perish; one-third shall be gathered, to be refined as silver and tested as gold (xiii, 7-9).耶和華的牧羊人應一見鍾情;羊應分散;其中三分之二將亡;三分之一應收集,改進和測試的銀金(十三, 7月9日) 。 The prophetic scene suddenly shifts.預言現場突然轉變。 Zacharias vividly depicts the details of the destruction of Jerusalem.撒迦利亞生動地描繪了詳細的銷毀耶路撒冷。 In the first part of his burden, he had foreseen the transference of the Holy City from Seleucids to Ptolemys and back again, the hellenizing and paganizing of Judaism under Antiochus Epiphanes (168 Bc), the profanation of the temple by Pompey and its sacking by Crassus (47 BC).在第一部分中,他的負擔,他已預見到移情聖城從Seleucids以Ptolemys和背部再次hellenizing和paganizing猶太教下安提阿哥伊皮法尼斯( 168年) ,褻瀆聖殿的龐培和解僱的克拉蘇( 47年) 。 Now, after the casting out of the shepherd of Yahweh, the city is again in the power of the enemy; but, as of after "the Lord shall be king over all the earth: in that day there shall be one Lord, and his name shall be one".現在,經過鑄造出的牧人耶和華,該市又在權力的敵人,但是,作為對在“上帝應國王的所有地球:在這一天,須一主,和他的名稱應為“ 。 The punishment of the foe shall be terrible (verses 8-19).情節嚴重的,可怕的敵人,應(詩8月19日) 。 All things shall be holy to Yahweh (verses 20-21).所有的事情應由聖地耶和華(詩20-21 ) 。

II.二。 CANONICITY正規

Zacharias is contained in the canons of both Palestine and Alexandria; Jews and all Christians accept it as inspired.撒迦利亞的情況載於大砲的巴勒斯坦和亞歷山大;猶太人和基督徒都接受它的啟發。 The book is found among the Minor Prophets in all the canonical lists down to those of Trent and the Vatican.這本書是中發現的小先知在所有名單,以典型的特倫特和梵蒂岡。 The New Testament writes often refer to the prophecies of the Book of Zacharias as fulfilled.新約寫道經常提及的預言撒迦利亞書作為履行。 Matthew (xxi, 5) says that in the triumphal entrance of Jesus into Jerusalem on Palm Sunday, the details were brought to pass that Zacharias (ix, 9) had predicted; and John (xii, 15) bears like witness.馬修( 21 , 5 )說,在凱旋門入口處耶穌到耶路撒冷的聖枝主日,詳情被通過的扎哈里亞斯(九, 9 )曾預測和John ( 12 , 15 )熊一樣的證人。 Although, in xxvii, 9, Matthew makes mention of Jeremias only-yet he refers to the fulfilment of two prophecies, that of Jeremias (xxxii, 6-9) about the purchase of the potter's field and that of Zacharias (xi, 12, 13) about the thirty pieces of silver, the price set upon the type of the Messias.雖然,在二十七, 9日,馬修使提及赫雷米亞斯只,但他指的是實現兩個預言,即赫雷米亞斯(三十二, 6月9日)關於購買哈利波特的外地和撒迦利亞(十一,十二, 13 )的30件銀,價格設定的類型弭賽亞。 John (xix, 37) sees in the Crucifixion a fulfilling of Zacharias's words, "they shall look upon me, whom they have pierced" (xii, 10).約翰( 19 , 37 )認為,在耶穌受難充實的撒迦利亞的話來說, “他們應看我,他們有穿” (十二, 10 ) 。 Matthew (xxvi, 31) thinks that the Prophet (xiii, 7) foretold the scattering of the Lord's disciples.馬修( 26月31日)認為,先知(十三, 7 )預言的散射主的門徒。

III.三。 AUTHOR作者

In the foregoing analysis of the contents of Zacharias, we have stated the author, time, place and occasion of the book.在上述分析的內容,撒迦利亞,我們已經指出的作者,時間,地點和場合的書籍。 The author of the entire prophecy is Zacharias.作者整個預言是撒迦利亞。 The time of part first is the second and fourth years of the reign of Darius in Babylon (520 and 522 BC).當時的第一部分是第二和第四多年的統治大流士在巴比倫(公元前520和522 ) 。 The time of part second is probably toward the end of the reign of Darius or the beginning of that of Xerxes (485 BC).在第二部分的時間可能是快要結束的時期大流士或開始的薛西斯( 485年) 。 The place of the entire prophecy is Jerusalem.地點的整個預言是耶路撒冷。 The occasion of the first part is to bring about the building of the second Temple; that of the second part is perhaps the approach of the Prophet's death.之際,第一部分是為實現建設的第二聖殿,這第二部分的辦法也許是先知去世。 The traditional view taken by Catholic exegetes on the unity of authorship of the book is due in part to the witness of all manuscripts of the original text and of the various versions; this unanimity shows that both in Judaism and the Church there has never been a serious doubt in the matter of the unity of authorship of Zacharias.傳統的觀點所採取的天主教exegetes的團結著作權的書籍的部分原因是證人的所有手稿的原始文本和不同版本,這都一致表明,在猶太教和教會從來沒有發生過嚴重懷疑在這個問題上的團結著作權撒迦利亞。 Solid reason, and not mere conjecture, are necessary to shake confidence in this traditional view.堅實的理由,而不是僅僅是猜測,是必要的信心,動搖這一傳統觀點。 No such solid reasons are forthcoming.沒有這種牢固的原因是即將召開的。 Internal evidence is appealed to; but internal evidence does not here favour divine criticism.內部證據呼籲;但內部證據並不贊成在這裡神聖批評。 Quite the reverse; scope and style are one in the prophecy.恰恰相反;範圍和風格是在預言。

A. Unity of scope答:統一的範圍

The entire prophecy has the same scope; it is permeated throughout with the very same Messianic forecasting.整個預言具有相同的範圍,它是貫穿整個與同一彌賽亞預測。 The kingdom and priesthood of the Messias are obscurely depicted in the visions of the first part; vividly in the two burdens of the second part.王國和司祭的弭賽亞是隱晦描述的理想的第一部分,生動地在這兩個負擔的第二部分。 Both sections insist upon the vengeance to be wrought against foes of Juda (cf. i, 14, and vi, 8, with ix, 1 sq.); the priesthood and kingship united in the Christ (cf. iii, 8 and vi, 12 with ix, 9-17); the conversion of the gentiles (cf. ii, 11; vi, 15, and viii, 22, with xiv, 16, 17); the return of Israel from captivity (cf. viii, 7, 8, with ix, 11-16; x, 8 sq.); the holiness of the new kingdom (cf. iii, 1, and v, 1 sq., with xiii, 1); its prosperity (cf. i, 17; iii, 10; viii, 3 sq., with xi, 16; xiv, 7 sq.).這兩節的報復堅持要對敵人造成的猶大(見我, 14日,六,八,與九, 1平方米) ;鐸和王權聯合國在基督(參見三,第8條和第六, 12九, 9月17日) ;的轉換外邦人(見二, 11人;六,第15 ,和第八章,第22 ,與14 , 16 , 17 ) ;返回以色列從被關押(見八, 7 , 8 ,與九, 11月16日;十, 8平方米) ;的神聖新王國(參見三, 1 ,和V , 1平,與十三, 1 ) ;繁榮(見我, 17 ;三, 10 ;八, 3平方米,與喜, 16 ;十四, 7平方米) 。

B. Unity of style灣統一風格

Whatever slight differences there are in the style of the two sections can be readily enough explained by the fact that the visions are in prose and the burdens in poetry.不管有略有不同的風格的兩個部分可以很容易足夠的事實,解釋了的看法是在散文和詩歌中的負擔。 We can understand that one and the same writer may show differences in form and mode of expression, if, after a period of thirty-five years, he works out in exultant and exuberant poetical form the theme which, long before and under very different circumstances, he had set forth in calmer language and prosaic mould.我們可以理解,同一個作家可能會顯示不同的形式和表達方式,如果經過一段時間的三十五年,他的作品在歡欣鼓舞和旺盛的詩歌形式的主題,早在和非常不同的情況下,他提出了在平靜的語言和平凡的模具。 To counterbalance these slight stylistic differences, we have indubitable evidence of unity of style.為了抵消這些輕微文體的差異,我們必須明白的證據,統一的風格。 Modes of expression occur in both parts which are distinctive of Zacharias.表達方式出現在這兩個部分是獨特的撒迦利亞。 Such are, for instance: the very pregnant clause "and after them the land was left desolate of any that crossed over and of any that returned into it" -- Hebrew me'ober umisshab (vii, 14, ad ix, 8); the use of the Hiphil of 'abar in the sense of "taking away iniquity" (iii, 4, and xiii, 2); the metaphor of "the eye of God" for His Providence (iii, 9; i, 10; and ix, 1); the designations of the chosen people, "house of Juda and house of Israel", "Juda, Israel, Jerusalem", "Juda and Ephraim", "Juda and Joseph" (cf. i, 2, 10; vii, 15 etc., and ix, 13; x, 6; xi, 14 etc.).這種是,例如:在懷孕的條款“ ,並在他們的土地被荒蕪的左邊越過任何情況和任何返回到它” -希伯來me'ober umisshab (七,十四,廣告九, 8 ) ;使用Hiphil的' abar意義上的“帶走不公正” (三,四,十三, 2 ) ;的比喻“上帝的眼睛”為他的普羅維登斯(三,第9條;一,第10條;和九, 1 ) ;所用所選擇的人, “猶大眾議院和參議院以色列” , “猶大,以色列,耶路撒冷” , “猶大和以法蓮” , “猶大和約瑟夫” (見一, 2日, 10日;七,第15等,和第九章, 13人;十, 6 ;十一, 14等) 。 Moreover, verses and portions of verses of the first part are identical with verses and portions of verses of the second part (cf. ii, 10, and ix, 9; ii, 6, and ix, 12, 13; vii, 14, and ix, 8; viii, 14, and xiv, 5).此外,部分詩句和詩句的第一部分是相同的詩句和部分經文第二部分(見二, 10 ,和第九章,第9條;二, 6 ,和第九章, 12 , 13 ;七, 14 ,和第九章,第8 ;八,十四,和十四, 5 ) 。

C. Divisive Criticism角分裂批評

It is generally allowed that Zacharias is the author of the first part of the prophecy (chapters i-viii).人們普遍允許該撒迦利亞是作者的第一部分的預言(第一至第八) 。 The second part (ix-xiv) is attributed by the critics to one or many other writers.第二部分(第九至十四)是歸咎於批評的一個或許多其他作家。 Joseph Mede, and Englishman, started the issue, in his "Fragmenta sacra" (London, 1653), 9.約瑟夫Mede ,和英國,開始了問題,在他的“ Fragmenta薩克拉” (倫敦, 1653年) , 9 。 Wishing to save from error Matt., xxvii, 9, 19, he attributed the latter portion of Zacharias to Jeremias. In this exegesis, he was seconded by Kidder, "The demonstration of the Messias" (London, 170), 199, and Whiston, "An essay towards restoring the true text of the Old Testament" (London, 1722), 92.希望挽救錯誤馬特。 ,二十七,第9 ,第19 ,他認為後者的部分撒迦利亞對赫雷米亞斯。在這個註釋,他被借調的基德說: “示範弭賽亞” (倫敦, 170 ) , 199 ,和惠斯頓“的文章,以恢復真正的文字舊約” (倫敦, 1722年) , 92 。 In this way was the Deutero-Zacharias idea begotten.以這種方式是Deutero -撒迦利亞想法生。 The idea waxed strong as was prolific.起初的想法是多產強勁。 Divisive criticism in due time found many different authors for ix-xiv.分裂的批評,在適當的時候發現,許多不同的作者為第九至十四。 By the end of the eighteenth century, Flugge, "Die Weissagungen, welche den Schriften des Zacharias beigebogen sind" (Hamburg, 1788), had discovered nine disparate prophecies in these six chapters.到了十八世紀,草, “模具Weissagungen , welche旦文集之撒迦利亞beigebogen信德” (漢堡, 1788年) ,發現了9個不同的預言,在這六個章節。 A single or a manifold Deutero-Zacharias is defended also by Bauer, Augusti, Bertholdt, Eichorn (4th. ed.), De Wette (though not after 3rd ed.), Hitzig, Ewald, Maurer, Knobel, Bleck, Stade, Nowack, Wellhousen, Driver etc.一次或多方面Deutero -撒迦利亞的辯護也鮑爾, Augusti , Bertholdt , Eichorn ( 4th.版。 )者Wette (儘管不是在第3版。 ) ,希齊格,埃瓦爾德,莫伊雷爾,克諾貝爾, Bleck ,體育場, Nowack , Wellhousen ,驅動器等 The critics are not agreed, however, as to whether the disputed chapters are pre-exilic or post-exilic.批評者不同意,但是,是否有爭議的章節是預先放逐或後放逐。 Catholic Biblical scholars are almost unanimous against this view.天主教聖經學者們幾乎一致反對這一觀點。 The arguments in its favour are given by Van Hoonacker (op. cit., pp. 657 sq.) and answered convincingly.論點贊成票給出了範Hoonacker (同前。頁。 657平方米) ,並回答了令人信服。

Publication information Written by Walter Drum.出版信息書面由Walter鼓。 Transcribed by Michael T. Barrett. The Catholic Encyclopedia, Volume XV.轉錄的邁克爾巴雷特。天主教百科全書,卷十五。 Published 1912.發布時間1912年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, October 1, 1912. Nihil Obstat , 12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

Bibliography參考書目

The prophecy of Zacharias has been interpreted by ST.撒迦利亞的預言被解釋由ST 。 EPHRAIM and ST. EPHRAIM和ST 。 JEROME; cf. JEROME ;比照。 the commentaries on the Minor Prophets by RIBERA (Antwerp, 1571, etc.); MONTANUS (Antwerp, 1571, 1582); DE PALACIO (Cologne, 1588); MESSAN (Antwerp, 1597); SANCTIUS (Lyons, 1621); DE CASTRO (Lyons, 1615, etc.); DE CALANO (Palermo, 1644); MAUCORPS (Paris, 1614); SCHOLZ (Frankfurt, 1833); SCHEGG (Ratisbon, 1854 and 1862); TROCHON (Paris, 1883); KNABENBAUER (Paris, 1886); GRIESBACH (Lille, 1901); LEIMBACH in Bibl.評注的小先知的RIBERA (安特衛普, 1571年等) ;蒙塔努斯(安特衛普, 1571年, 1582年) ;德帕(科隆, 1588年) ; MESSAN (安特衛普, 1597年) ; SANCTIUS (里昂, 1621年) ;德卡斯特羅(里昂, 1615年等) ;可選擇丟棄CALANO (巴勒莫, 1644年) ; MAUCORPS (巴黎, 1614年) ; SCHOLZ (法蘭克福, 1833年) ; SCHEGG ( Ratisbon , 1854年和1862年) ; TROCHON (巴黎, 1883年) ; KNABENBAUER (巴黎, 1886年) ; GRIESBACH (里爾, 1901年) ; LEIMBACH在Bibl 。 Volksbucher, IV (Fulda, 1908), PATRIZI (Rome, 1852) treated the Messianic prophecies of Zacharias. Volksbucher ,四(福爾達, 1908年) ,柏德(羅馬, 1852年)對待彌賽亞預言撒迦利亞。 The Protestant commentaries have been mentioned in the course of the article.新教的評論中已經提到的過程中,文章。 The Catholic writers of general introductions are of service in regard to the authorship of Zacharias; cf.天主教作家一般引進的服務,關於著作權撒迦利亞;比照。 CORNELY; KAULEN, GIGOT. CORNELY ; KAULEN , GIGOT 。


Book of Zechariah撒迦利亞書

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

-Biblical Data:聖經資料:

Contents.目錄。

-Critical View:臨界查看:

The Second Zechariah.第二撒迦利亞。

Date of the Second Zechariah.日期第二撒迦利亞。

-Biblical Data:聖經資料:

Prophetical book composed of fourteen chapters; the eleventh in the order of the Minor Prophets, following Haggai and preceding Malachi. Ch.預言書由14章; 11的順序排列小先知,以下哈和前瑪拉基。總。 i.-viii.一至八。 comprise three prophecies: (1) an introduction (i. 1-6); (2) a complex of visions (i. 7-vi.); and (3) the seed of Peace (vii.-viii.).包括三個預言: ( 1 )導言(一1-6 ) ; ( 2 )一個複雜的設想(一7六。 )和( 3 )種子的和平( vii.至第八。 ) 。

(1) The introduction, dated in the eighth month of the second year of King Darius, is an admonition to repentance addressed to the people and rendered impressive by reference to the consequences of disobedience, of which the experience of the fathers is a witness. Contents. ( 1 )介紹, 8月在一個月的第二年國王大流士,是一個告誡悔改給人民提供令人印象深刻的參照不服從的後果,其中的經驗,父親是一個證人。目錄。

(2) This introductory exhortation is followed on the twenty-fourth day of the month of Shebaṭ by eight symbolic visions: (a) angel-horsemen (i. 7-17); (b) the four horns and the four smiths (i. 18-21 [English], ii. 1-4 [Hebrew]); (c) the city of peace (ii. 1-5 [English]); (d) the high priest and the Satan (iii.); (e) the Temple candlestick and the olive-trees (iv.); (f) the winged scroll (v. 1-4); (g) the woman in the barrel (v. 5-11); (h) the chariots of the four winds (vi. 1-8). To these is added a historical appendix, in which the prophet speaks of the divine command to turn the gold and silver offered by some of the exiles into a crown for Joshua (or Zerubbabel ?), and reiterates the promise of the Messiah (vi. 9-15). ( 2 )本介紹告誡之後的第二十四天,一個月Shebaṭ由8個象徵性的看法: (一)天使騎兵(一7月17日) ; ( b )在四個喇叭和四個史密斯(一。 18-21 [英語] ,二。 1-4 [希伯來語] ) ; ( c )在和平之城(白介素1月5日[英文] ) ; ( d )在大祭司和撒旦( iii. ) ; ( e )在廟燭台和橄欖油樹( iv. ) ; ( f )在翼滾動(五1-4 ) ; ( g )該女子在每桶(五5月11日) ; ( h )在戰車的四個風( vi. 1月8日) 。為了這些被添加的歷史附錄,其中談到了先知的神聖命令把黃金和白銀提供一些流亡到王冠約書亞(或Zerubbabel ? ) ,並重申承諾彌賽亞( vi. 9月15日) 。

(3) The next two chapters (vii.-viii.) are devoted to censuring fasting and mourning (vii.) when obedience to God's moral law is essential, and to describing the Messianic future. Ch. ( 3 )未來兩章( vii.至第八。 )用於指責空腹和莫寧( vii. )當服從上帝的道德律是必要的,並描述了救世主的未來。總。 ix.-xiv. ix.至十四。 contain:包含:

(1) A prophecy concerning the judgment about to fall upon Damascus, Hamath, Tyre, Zidon, and the cities of the Philistines (ix.). ( 1 )一個預言的判決即將降臨大馬士革,哈馬,輪胎, Zidon ,和城市的非利士人( ix. ) 。

(2) Exhortation of the people to seek help not from Teraphim and diviners but from Yhwh. ( 2 )勸勉的人尋求幫助,而不是從Teraphim和diviners ,而是來自Yhwh 。

(3) Announcement of war upon unworthy tyrants, followed by an allegory in which the faithless people is censured and the brotherhood between Israel and Judah is declared to be at an end; fate of the unworthy shepherd (xi.). ( 3 )公佈後,不配暴君戰爭,其次是一個寓言,其中不忠實人譴責和以色列之間的兄弟情誼和猶太被宣布為結束;命運不配牧羊人( xi. ) 。 To this chapter xiii.本章十三。 7-9 seems to belong, as descriptive of a process of purification by the sword and fire, two-thirds of the people being consumed. 7-9似乎屬於描述進程的淨化用劍和火,三分之二的人被消耗。

(4) Judah versus Jerusalem (xii. 1-7). ( 4 )與耶路撒冷猶太( xii. 1-7 ) 。

(5) Results, four in number, of Jerusalem's deliverance (xii. 8-xiii. 6). ( 5 )結果, 4個號碼,耶路撒冷的解脫( xii. 8 - 13 。 6 ) 。

(6) The judgment of the heathen and the sanctification of Jerusalem (xiv.). ( 6 )的判決異教徒和神聖的耶路撒冷( xiv. ) 。

-Critical View:臨界查看:

Inspection of its contents shows immediately that the book readily divides into two parts; namely, i.-viii.檢查的內容顯示立即這本書容易分為兩部分,即一至八。 and ix.-xiv., each of which is distinguished from the other by its method of presenting the subject and by the range of the subject presented.和ix. - 14 。 ,每個有別於其他的方法問題,並提出了一系列的問題提出。 In the first part Israel is the object of solicitude; and to encourage it to proceed with the rearing of the Temple and to secure the recognition of Zerubbabel and Joshua are the purposes of the prophecy.在第一部分中,以色列的目的是慰問,並鼓勵它繼續進行飼養聖殿,並確保承認Zerubbabel和Joshua的宗旨的預言。 Visions, which are described and construed so as to indicate Yhwh's approval of the prophet's anxiety, predominate as the mediums of the prophetic message, and the lesson is fortified by appeals to Israel's past history, while stress is laid on righteousness versus ritualism.遠見,這是描述和解釋,以表明Yhwh批准先知的焦慮,佔主導地位的媒介的預言消息,教訓是強化了呼籲以色列過去的歷史,而強調的是放在正義與形式主義。 The date is definitely assigned to the second year of King Darius Hystaspes.日期肯定是分配到第二年的國王大流士斯伯。 The historical background is the condition which confronted the Jews who first returned from the Exile (see, however, Koster's "Herstel von Israel," 1894).的歷史背景條件是面對誰第一個猶太人流亡回國(見然而,科斯特的“ Herstel馮以色列, ” 1894年) 。 Some event-according to Stade, the revolt of Smerdis; but more probably the second conquest of Babylon under Darius-seems to have inspired buoyant hopes in the otherwise despondent congregation in Jerusalem, thus raising their Messianic expectations (Zech. ii. 10 [AV 6] et seq. vi. 8) to a firm belief in the reestablishing of David's throne and the universal acknowledgment of the supremacy of Yhwh.有些事件據體育場,反感Smerdis ,但更可能是第二次征服巴比倫根據大流士,似乎啟發浮力希望寄託在其他沮喪聚集在耶路撒冷,從而提高他們的彌賽亞的期望(書二。 10 [影音6 ]頁起。六。 8 ) ,以一個堅定的信念在重建的大衛的寶座,並普遍承認至高無上的Yhwh 。 Angels and Satan are intermediaries and actors.天使與撒旦的中介機構和行為者。

The Second Zechariah.第二撒迦利亞。

In the second part the method is radically different.在第二部分的方法是截然不同的。 Apocalyptic visions are altogether lacking, and historical data and chronological material are absent.世界末日的看法是完全缺乏,歷史數據和時間的材料也沒有。 The style is fantastic and contains many obscure allusions.夢幻般的風格,並載有許多模糊的典故。 That the two parts are widely divergent in date and authorship is admitted by all modern critics, but while there is general agreement that the first part is by the prophet Zechariah, no harmony has yet been attained concerning the identity or the date of the second part.這兩個部分是大相徑庭的日期和作者是承認所有的現代的批評,但同時人們普遍認為,第一部分是由先知撒迦利亞,沒有和諧,尚未達到有關其身份或日期的第二部分。

Many recent commentators regard the second part as older than the first, and as preexilic in date.最近許多評論家認為,作為第二部分的第一個以上,並作為preexilic日期。 They would divide it, furthermore, into at least two parts, ix.-xi.他們將鴻溝它,此外,至少兩部分, ix.-xi. and xii.-xiv., the former by an author contemporary with Amos and Hosea.和xii.至十四。前由當代作家與Amos和何西阿。 This assignment is based on the facts that both Israel and Judah are mentioned, and that the names of Assyria, Egypt, and the contiguous nations are juxtaposed, much as they are in Amos.這項任務是基於事實,以色列和猶太也提到,這名的亞述,埃及和毗連的國家相提並論,但因為它們是在阿莫斯納曼。 The sins censured are falseprophecy and idolatry (xiii. 1-6).譴責的罪惡是falseprophecy和偶像崇拜( xiii. 1-6 ) 。 This group of chapters (xii.-xiv.), containing the denunciations familiar in all preexilic prophets, is regarded as later than the other division, since only Judah is mentioned.這個小組的章節( xii. - 14 。 ) ,載有譴責熟悉所有preexilic先知,被看作是晚於其他司,因為只有猶太提到。 It is therefore assigned to the period after the fall of the Northern Kingdom, and more specifically, on account of xii.因此,分配給以後的時期秋季北方王國,更具體地說,對到十二。 11, to the last days of the Southern Kingdom after the battle of Megiddo and the death of King Josiah. 11 ,到最後幾天後,英國南部的戰鬥,米吉多,死亡的國王喬賽亞。

Date of the Second Zechariah.日期第二撒迦利亞。

Other scholars have argued with much plausibility for the hypothesis that the second part belongs to a very late period of Jewish history.其他學者都認為非常可信的假設,即第二部分屬於很晚時期猶太人的歷史。 In the first place, the theology (see Eschatology) of these chapters shows tendencies which are not found in Amos, Hosea, Isaiah, or Jeremiah, but are due to Ezekiel's influence, such as the war on Jerusalem preceding the Messianic triumph.擺在首位,神學(見末世)這些章節表明傾向是不存在於阿莫斯納曼,何西阿,以賽亞,或耶利米,但由於厄澤克爾的影響力,如戰爭前關於耶路撒冷彌賽亞勝利。 Again, the Temple service (xiv.) is focal even in the Messianic age, and this suggests the religious atmosphere of the Sadducean and Maccabean theocracy with Zion as its technical designation.同樣,廟服務( xiv. )是重點,即使在彌賽亞年齡,這意味著宗教氣氛Sadducean和Maccabean神與錫安作為其技術稱號。 A mixture of races is also mentioned, a reminiscence of conditions described by Nehemiah (Neh. xiii. 23 et seq.), while deliverance from Babylonian exile underlies such promises as occur in ix.混合物的比賽也提到,懷舊的條件所描述的尼希米記( Neh.十三。 23起。 ) ,而從巴比倫放逐解救這些諾言的背後發生在九。 12. 12 。 The advent of a king is expected, though as yet only a Davidic family is known in Jerusalem (xii. 7, 12).出現一個國王預計,雖然還只是一個家庭被稱為Davidic在耶路撒冷( xii. 7日, 12日) 。

The second part of the book may thus be recognized to be a compilation rather than a unit, all its components being post-exilic in character.第二部分的書可能會因此被承認是一個彙編,而不是一個單位,其所有組成部分後放逐的性質。 Two groups, ix.-xi.兩組, ix.-xi. and xii.-xiv., are clearly indicated.和xii.至十四。 ,有明確表示。 The second group (xii.-xiv.) is eschatological and has no individual coloring, although from the contrast between Jerusalem and the country of Judah a situation may be inferred which recalls the conditions of the early stages of the Maccabean rebellion.第二組( xii. - 14 。 )是末世論,也沒有個人色彩,雖然從對比耶路撒冷和猶太國的情況可以推斷它回顧條件的早期階段, Maccabean叛亂。 The first group may likewise be subdivided into two sections, ix.第一組也可分為兩部分,九。 1-xi. 3 and xi. 1喜。三和十一。 4-17 and xiii. 4月17日和第十三。 7-9. 7月9日。 The Greeks (see Javan) are described in ix.希臘人(見賈範)中所描述九。 13 as enemies of Judea, and the Assyrians and Egyptians are similarly mentioned in x., these names denoting the Syrians (Seleucidæ) and the Ptolemies. 13視為敵人的朱迪亞,以及亞述人,埃及人也同樣提到的十,這些名稱標示敘利亞人( Seleucidæ )和托勒密。 In ix.在九。 1-2 Damascus, Hamath, and Hadrach are seats of the Seleucid kings, a situation which is known to have existed in 200-165 BC The internal conditions of the Jewish community immediately before the Maccabean uprising appear in the second subdivision, where the shepherds are the tax-farmers (see Tobiads; Menelaus). 1-2大馬士革,哈馬和Hadrach是個席位的塞流西國王,這種情況是已知存在於公元前200-165內部條件的猶太社區前夕Maccabean起義出現在第二細分,那裡的牧羊人是稅務農民(見Tobiads ;墨涅拉俄斯) 。 In xi.在西安。 13 there seems to be an allusion to Hyrcanus, son of Tobias, who was an exception among the rapacious shepherds. 13似乎暗指Hyrcanus的兒子托比亞斯,誰是一個例外的貪婪的牧羊人。

Emil G. Hirsch埃米爾灣赫希

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

Bibliography:參考書目:

Wright, Zechariah and His Prophecies, 2d ed., London, 1879, which gives earlier literature; Stade, Deuterozachariah, in Zeitschrift für Alttestamentliche Wissenschaft, 1881-82; the commentaries by Marti, Nowack, and Wellhausen; GA Smith, Twelve Prophets, ii.; Bredenkamp, Der Prophet Sacharya, 1879; Sellin, Studien zur Entstehungszeit der Jüdischen Gemeinde, 1901; Stärk, Untersuchungen über die Komposition und Abfassungszeit von Zachariah, 1891, ix.-xiv.EGH賴特,撒迦利亞和他的預言,二維版。 ,倫敦, 1879年,這使早期文獻;體育場, Deuterozachariah ,在雜誌Alttestamentliche科學, 1881年至1882年;評注的馬蒂, Nowack和豪森;遺傳史密斯, 12個先知,二。 ;登坎普報先知Sacharya , 1879年; Sellin , Studien楚Entstehungszeit之Jüdischen教區, 1901年;鮮明, Untersuchungen黚er死於Komposition與Abfassungszeit馮海象, 1891年, ix. - xiv.EGH


Zechariah撒迦利亞

Jewish Perspective Information 猶太透視信息

One of the Minor Prophets, to whom is attributed the collection of prophecies and apocalyptic visions constituting the book bearing his name.一個小先知,他們是因為收集和世界末日預言的看法構成了本書同時他的名字。 He was a son of Berechiah and a grandson of Iddo (Zech. i. 1), and was loosely called the son of Iddo (Ezra v. 1, vi. 14); the latter was possibly identical with the Iddo mentioned as high priest in Neh.他的一個兒子和一個孫子Berechiah的Iddo (書一1 ) ,是鬆散的所謂的兒子Iddo (以斯拉五1 ,六。 14 ) ,後者可能是相同的Iddo提到大祭司在Neh 。 xii.十二。 4, which would make the prophet himself the high priest named in Neh. 4 ,這將使自己的先知大祭司命名的Neh 。 xii.十二。 16. 16 。 Zechariah was probably born during the Captivity, but was brought back early to Palestine.撒迦利亞可能期間出生的,但被帶回早期巴勒斯坦。 He began his prophetic ministry in the second year of King Darius Hystaspes, a little later than Haggai (Zech. i. 1; Hag. i. 1), his preoccupation being the rebuilding of the Temple.他開始了他的預言部第二年國王大流士斯伯,有點遲於哈(書一1 ;哈格。島1 ) ,他的當務之急是重建聖殿。 According to the contents of that part of the book which without doubt is by him (i.-viii.; see Zechariah, Book of-Critical View), Zechariah received Yhwh's messages largely through the medium of visions (i. 8; ii. 2, 5; and elsewhere), which excited his curiosity, and which, in answer to his inquiries, were interpreted to him as significant monitions bearing on the condition of the colony and the timeliness of proceeding with the rearing of the sanctuary (i. 16, ii. 14).根據這部分內容的書,毫無疑問是由他(一至八。 ;見撒迦利亞,圖書的批評的看法) ,撒迦利亞Yhwh收到的信息主要是通過媒體的看法(一8 ;二。 2日, 5日;和其他地方) ,這激發他的好奇心,並且,在回答他的詢問,向他解釋了重大monitions影響狀況的殖民地和及時著手培育聖殿(一16 ,二。 14 ) 。 He appeals for loyalty on the part of Joshua the high priest toward the Messianic prince, the "Branch" (iii. 8) or Zerubbabel (iv. 9).他呼籲忠誠的一部分的大祭司約書亞對彌賽亞王子的“處” ( iii. 8 )或Zerubbabel ( iv. 9 ) 。 As the mediator of his visions, theprophet names an angel of Yhwh, called sometimes "the" angel, and it is he who introduces also "the" Satan in the rôle of a mischief-maker confirming the people's hesitation and discouraged mood (iii. 1, 2).作為調解人,他的理想, theprophet名字的天使的Yhwh ,有時要求“的”天使,是誰介紹他還“的”撒旦的角色,挑撥離間,製造商證實了人們的猶豫和沮喪的情緒( iii. 1 , 2 ) 。 His method thus borders on the apocalyptic.他的方法使邊界上的啟示。 His style is not lacking in directness in some passages, but in others it leans toward involved obscurity.他的風格並不缺乏直接的一些段落,但在另一些國家傾向於參與默默無聞。 Zechariah, however, proves himself to be an uncompromising critic of the ritual substitutes for true piety, such as fasting and mourning (vii. 5); and he reiterates the admonitions for mercy and righteousness, which according to the Prophets constitute the essence of the service of Yhwh (vii. 8, 9). For neglect of this service Israel was visited with the sufferings that befell it (vii. 13, 14).撒迦利亞,然而,證明自己是一個不妥協的批評儀式替代真正的虔誠,如禁食,莫寧( vii. 5 ) ;他重申,告誡的憐憫和正義,根據先知構成的本質服務Yhwh ( vii. 8日, 9日) 。忽略這項服務是訪問以色列的苦難降臨它( vii. 13日, 14日) 。 Jerusalem is to be called the city of truth (viii. 3), and shall dwell in peace, so that old men and old women shall be found in its streets (verse 4), together with boys and girls (verse 5), and prosperity shall abound in the land (verses 7 et seq.).耶路撒冷是被稱為城市的真相( viii. 3 ) ,並應生活在和平,使老人和老年婦女應在街道(詩4 ) ,以及男孩和女孩(詩5 ) ,繁榮應比比皆是的土地(詩句7起。 ) 。

While Zechariah lacks originality, he is distinguished from his contemporaries by the "gift of plain speech" (GA Smith).雖然撒迦利亞缺乏原創性,他是有別於他同時代的“禮物平原講話” (大會史密斯) 。 But while some of the obscurities and repetitions which mark his visions are probably due to other hands, there remain enough of these defects that come from him to indicate that the visions were not the spontaneous outflow of ecstasy, but the labored effort of a strained and artificial imagination.但是,在一些obscurities和重複這標誌著他的看法可能是由於其他的手,但仍有足夠的這些缺陷,來自他的看法表明,不是自發流出的迷魂藥,但辛勤努力的緊張,人工想像力。 He was a prophet, but of a period when prophecy was rapidly running to its own extinction.他是一個先知,而是一個時期的預言正在迅速運行它自己的滅絕。 EGH歐洲加沙醫院

Emil G. Hirsch埃米爾灣赫希

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


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