Book of Zephaniah, Sophonias西番雅書, Sophonias

General Information 一般信息

Ninth of the 12 Minor Prophets of the Old Testament of the Bible, the Book of Zephaniah draws its name from the prophet Zephaniah, whose ministry places its authorship at c.第九屆的12個小先知的舊約聖經,西番雅書提請其名字從先知Zephaniah ,其部將其作者在角 630 BC in Jerusalem. 630年在耶路撒冷。 The book comprises sayings attacking imitations of foreign religious practices, idolatry, and those who doubt the threat of the Lord's wrath.這本書包括諺語攻擊模仿外國宗教習俗,偶像崇拜,誰的威脅,懷疑上帝的憤怒。 The day of the Lord is thus a key concept, with possibility for deliverance if the people repent.主日是一個關鍵概念,並有可能解脫如果人民懺悔。 The judgment on the day of the Lord will leave a humble remnant that will seek its refuge in the Lord.判決之日起,耶和華必留下一個謙虛的殘餘,將尋求避難的主。 The oracles against foreign nations (chaps. 2 - 3) are believed to contain some genuine sayings of the prophet, but other sayings in these chapters probably date from the postexilic period.對外國的神諭聯合國(第2 - 3 )被認為包含了一些真正的諺語先知,但其他的諺語在這些章節可能日postexilic時期。

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Bibliography 參考書目
JH Eaton, Obadiah, Nahum, Habakkuk, and Zephaniah (1969); JA Soggin, Introduction to the Old Testament (1976).紅伊頓, Obadiah ,內厄姆,哈巴谷,並Zephaniah ( 1969年) ;茉莉Soggin ,介紹舊約( 1976年) 。


Book of Zephaniah, Sophonias西番雅書, Sophonias

Brief Outline簡要概述

  1. Judgment on Judah and Jerusalem (1-2:3)判斷猶太和耶路撒冷( 1-2:3 )
  2. Judgment on Philistia, Moab, Ammon, Assyria (2:4-15)判斷非利士,莫阿布,阿蒙,亞述( 2:4-15 )
  3. Judgment on Jerusalem (3:1-8)判斷耶路撒冷( 3:1-8 )
  4. Effects of Judgment (3:9-13)影響判斷( 3:9-13 )
  5. Restoration of Israel (3:14-20)恢復以色列( 3:14-20 )


Zephani'ah

Advanced Information 先進的信息

Zephaniah, Jehovah has concealed, or Jehovah of darkness. Zephaniah ,耶和華隱瞞,或耶和華的黑暗。 (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. ( 1 。 )的兒子Cushi和曾孫的Hezekiah ,並在第九位的順序輕微先知。 He prophesied in the days of Josiah, king of Judah (BC 641-610), and was contemporary with Jeremiah, with whom he had much in common.他預言在未來的日子的約書亞,猶太國王(公元前641-610 ) ,是當代與耶利米,與他有很多共同點。

The book of his prophecies consists of: (a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions.這本書,他的預言包括: ( a )導言( 1:1-6 ) ,宣布該判決的世界,並呼籲以色列的判決,因為他們的越軌。 (b) The description of the judgment (1:7-18). ( b )說明判決( 1:7-18 ) 。 (c) An exhortation to seek God while there is still time (2:1-3). ( c )一個勸告尋求上帝,而現在還有時間( 2:1-3 ) 。 (d) The announcement of judgment on the heathen (2:4-15). (e) The hopeless misery of Jerusalem (3:1-7). ( d )在宣布判決的異教徒( 2:4-15 ) 。 ( e )在絕望的痛苦耶路撒冷( 3:1-7 ) 。 (f) The promise of salvation (3:8-20). ( f )在承諾的救贖( 3:8-20 ) 。


(2.) The son of Maaseiah, the "second priest" in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire (Jer. 21:1) regarding the coming woes which he had denounced, and to entreat the prophet's intercession that the judgment threatened might be averted (Jer. 29:25, 26, 29; 37:3; 52:24). He, along with some other captive Jews, was put to death by the king of Babylon "at Riblah in the land of Hamath" (2 Kings 25:21). ( 2 。 )的兒子Maaseiah , “第二神父”的統治Zedekiah ,經常提到的在耶利米已被送到了國王,以詢問( Jer. 21時01分)關於未來的困境,他進行了譴責,並為求先知的調解,判決威脅可能避免( Jer. 29:25 , 26日, 29日; 37:3 ; 52:24 ) 。他與其他一些俘虜猶太人,被處死的國王的巴比倫“在Riblah在哈馬的土地” (列王紀下25:21 ) 。

(3.) A Kohathite ancestor of the prophet Samuel (1 Chr. 6:36). ( 3 。 )甲Kohathite祖先先知塞繆爾( 1染色體。 6時36 ) 。

(4.) The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt (Zech. 6:10). ( 4 。 )的父親喬賽亞,神父誰住在耶路撒冷發表時,大流士的法令,該廟應重建(書6:10 ) 。

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


Sophonias (Zephaniah) Sophonias ( Zephaniah )

Catholic Information 天主教新聞

The ninth of the twelve Minor Prophets of the Canon of the Old Testament; preached and wrote in the second half of the seventh century BC He was a contemporary and supporter of the great Prophet Jeremias.第九屆的12小先知佳能舊約;鼓吹和中寫道下半年公元前七世紀,他是一個現代和支持者的偉大先知赫雷米亞斯。 His name (Hebrew Zephanja, that is "the Lord conceals", "the Lord protects") might, on the analogy of Gottfried, be most briefly translated by the words God protect.他的名字(希伯來文Zephanja ,這是“上帝掩蓋” , “保護神” )可能對類比戈特弗里德,最簡單地翻譯的話真主保佑。 The only primary source from which we obtain our scanty knowledge of the personality and the rhetorical and literary qualities of Sophonias, is the short book of the Old Testament (containing only three chapters), which bears his name.唯一的主要來源是我們獲得知識,我們微薄的個性和修辭和文學素質Sophonias ,是短期書舊約(只包含三個章節) ,其中有他的名字。 The scene of his activity was the city of Jerusalem (i, 4-10; iii, 1 sqq.; 14 sqq.).他的現場活動是耶路撒冷城(一, 4月10日;三, 1 sqq 。 ; 14 sqq 。 ) 。

I. DATE一,日期

The date of the Prophet's activity fell in the reign of King Josias (641-11). Sophonias is one of the few Prophets whose chronology is fixed by a precise date in the introductory verse of the book.的日期先知活動指數在國王統治時期Josias ( 641-11 ) 。 Sophonias是少數先知的順序是固定的確切日期的導言詩的書籍。 Under the two preceding kings, Amon and Manasse, idolatry had been introduced in the most shameful forms (especially the cult of Baal and Astarte) into the Holy City, and with this foreign cult came a foreign culture and a great corruption of morals.根據前兩個國王,阿蒙和Manasse ,介紹了偶像崇拜的最可恥的形式(尤其是邪教的巴爾和阿斯塔爾特)到聖城,以及與此外國邪教是外國的文化和巨大的道德腐敗。 Josias, the king with the anointed sceptre, wished to put an end to the horrible devastation in the holy places. Josias ,國王的受膏者權杖,希望制止恐怖破壞聖地。 One of the most zealous champions and advisers of this reform was Sophonias, and his writing remains one of the most important documents for the understanding of the era of Josias.其中最熱心的冠軍和顧問這一改革是Sophonias ,和他的寫作仍然是最重要的文件的理解時代的Josias 。 The Prophet laid the axe at the root of the religious and moral corruption, when, in view of the idolatry which had penetrated even into the sanctuary, he threatened to "destroy out of this place the remnant of Baal, and the names of the . . . priests" (i, 4), and pleaded for a return to the simplicity of their fathers instead of the luxurious foreign clothing which was worn especially in aristocratic circles (i, 8).先知奠定了斧頭的根源,宗教和道德的腐敗,當時,鑑於崇拜甚至已深入到避難所,他威脅要“摧毀了這個地方的殘餘巴爾和的名字。 。 。神父“ (一, 4 ) ,並請求恢復其父親簡單的,而不是豪華的外國服裝是穿特別是在貴族圈子(一, 8 ) 。 The age of Sophonias was also a most serious and decisive period, because the lands of Anterior Asia were overrun by foreigners owing to the migration of the Seythians in the last decades of the seventh century, and because Jerusalem, the city of the Prophets, was only a few decades before its downfall (586).年齡Sophonias也是最嚴重的和決定性的時期,因為土地的前亞洲超支由外國人由於移民的Seythians過去幾十年中的第七世紀,因為耶路撒冷,城市的先知,是只有在幾十年前下台( 586 ) 。 The far-seeing watchman on Sion's battlements saw this catastrophe draw near: "for the day of the Lord is near" is the burden of his preaching (i, 7).遠看到看守對錫永的城垛看到這場災難提請靠近: “有一天上帝接近”是他的負擔,鼓吹(一, 7 ) 。 "The great day of the Lord is near, it is near and exceeding swift: . . . That day is a day of wrath, a day of tribulation and darkness and obscurity, a day of clouds and whirlwinds" (i, 14-15). “偉大的一天天主臨近,這是迅速接近和超過: 。 。 。這一天是一天的憤怒,一天的苦難和黑暗和默默無聞,一天的雲彩,龍捲風” (一, 14日至15日) 。

II.二。 CONTENTS目錄

The book of the Prophet naturally contains in its three chapters only a sketch of the fundamental ideas of the preaching of Sophonias.這本書的先知自然包含在其三個章節只有素描的基本思想,宣揚Sophonias 。 The scheme of the book in its present form is as follows:該計劃的圖書以其目前的形式如下:

(a) i, 2-ii, 3 (一)一, 2 - 2 , 3

The threatening of the "day of the Lord", a Dies irae dies illa of the Old Testament.威脅的“主日” ,一個模具irae模具illa舊約。 The judgment of the Lord will descend on Juda and Jerusalem as a punishment for the awful degeneracy in religious life (i, 4-7a); it will extend to all classes of the people (i, 7b-13), and will be attended with all the horrors of a frightful catastrophe (i, 14-18); therefore, do penance and seek the Lord (ii, 1-3).該判決將下降勳爵對猶大和耶路撒冷作為一種懲罰的可怕簡宗教生活(一, 4 - 7A條) ;這將擴大到所有類別的人(一, 7B條, 13條) ,以及將出席同所有的恐怖一個可怕的災難(一, 14日至18日) ;因此,做懺悔,並尋求上帝(二1-3 ) 。

(b) ii, 4-15 (二)二, 4月15日

Not only over Jerusalem, but over the whole world (urbi et orbi), over the peoples in all the four regions of the heavens, will the hand of the Lord be stretched--westwards over the Philistines (4-7), eastwards over the Moabites and Ammonites (8-11), southwards over the Ethiopians (12), and northwards over the Assyrians and Ninivites (13-15).不僅對耶路撒冷,但對整個世界( urbi等伯多祿) ,在各國人民在所有四個地區的天空,將手中的主延伸-向西的非利士人( 4-7 ) ,向東的在莫亞比特人及菊石( 8月11日) ,向南的埃塞俄比亞人( 12 ) ,並向北的亞述和Ninivites ( 13-15 ) 。

(c) With a special threat (iii, 1-8) ( c )在一個特別的威脅(三, 1月8日)

The Prophet then turns again to Jerusalem: "Woe to the provoking, and redeemed city. . . She hath not hearkened to the voice, neither hath she received discipline"; the severest reckoning will be required of the aristocrats and the administrators of the law (as the leading classes of the civil community), and of the Prophets and priests, as the directors of public worship.先知然後輪流再次耶路撒冷: “悲哀的挑釁,而且贖回的城市。 。 。她沒有悔罪上帝的聲音,既沒有上帝,她收到的紀律” ;最嚴重的推算,將需要的貴族和管理者的法律(作為領導階級的公民社會) ,和先知和祭司,作為董事的公共禮拜。

(d) iii, 9-20 (四)三, 9月20日

A consolatory prophecy, or prophetic glance at the Kingdom of God of the future, in which all the world, united in one faith and one worship, will turn to one God, and the goods of the Messianic Kingdom, whose capital is the daughter of Sion, will be enjoyed.阿consolatory預言,或先知一眼上帝王國的未來,所有的世界,聯合國在一個信仰,一個禮拜,將變成一個神,和貨物的彌賽亞英國,其資本的女兒錫永,將享受。 The universality of the judgment as well as of the redemption is so forcibly expressed in Sophonias that his book may be regarded as the "Catholic Epistle" of the Old Testament.普遍性的判斷以及強行贖回如此表示Sophonias ,他的書可能會被視為“天主教使徒”舊約。

(e) The last exhortation of Sophonias (3:9-20 ( e )在最後告誡的Sophonias ( 3:9-20

also has a Messianic colouring, although not to an extent comparable with Isaias.也有彌賽亞填色,雖然不是在一定程度可與伊薩亞斯。

III.三。 CHARACTER OF THE PROPHET特徵先知

Sophonias' prophecy is not strongly differentiated from other prophecies like that of Amos or Habacuc, it is confined to the range of thought common to all prophectic exhortations: threats of judgment, exhortation to penance, promise of Messianic salvation. Sophonias '的預言並不強烈區別於其他的預言一樣,阿莫斯納曼或Habacuc ,它的範圍限於思想共同所有prophectic規勸:威脅的判斷,告誡懺悔,承諾彌賽亞救贖。 For this reason Sophonias might be regarded as the type of Hebrew Prophets and as the final example of the prophetic terminology.出於這個原因Sophonias可能被視為類型的希伯來先知,並作為最後的例子,預言術語。 He does not seek the glory of an original writer, but borrows freely both ideas and style from the older Prophets (especially Isaias and Jeremias).他不尋求榮耀的原始作家,但都借用了自由的思想和作風的老先知(特別是伊薩亞和赫雷米亞斯) 。 The resemblances to the Book of Deuteronomy may be explained by the fact that this book, found in the Josian reform, was then the centre of religious interest.的相似之處書申命記可能解釋是,這本書,發現在Josian改革,當時的中心,宗教利益。 The language of Sophonias is vigorous and earnest, as become the seriousness of the period, but is free from the gloomy elegiac tone of Jeremias. Sophonias的語言是有力和真誠,為成為嚴重的時期,但不受悲觀論調赫雷米亞斯輓歌。 In some passages it becomes pathetic and poetic, without however attaining the classical diction or poetical flight of a Nahum or Deutero-Isaias.在有些段落成為可憐和詩意,但並沒有實現古典詞或詩飛行的內厄姆或Deutero -伊薩亞。 There is something solemn in the manner in which the Lord is so frequently introduced as the speaker, and the sentence of judgment falls on the silent earth (i, 7).也有一些是莊嚴的方式,上帝是如此頻繁的一位發言人介紹,和判刑判決落在沉默地球(一, 7 ) 。 Apart from the few plays on words (cf. especially ii, 4), Sophonias eschews all rhetorical and poetical ornamentation of language.除了少數上發揮的話(見特別是二,四) , Sophonias避開了所有修辭和詩歌風格的語言。 As to the logical and rhythmical build of the various exhortations, he has two strophes of the first sketch (i, 7 and 14) with the same opening ("the day of the Lord is near"), and closes the second sketch with a hymn (ii, 15)--a favourite practice of his prototype, Jeremias.至於邏輯和節奏建立各種規勸,他有兩個strophes第一素描(一, 7日和14日)以同樣的開幕式( “主日已接近” ) ,並關閉了第二素描讚美詩(二15 ) -最喜歡的做法,他的原型,赫雷米亞斯。 A graduated development of the sentiment to a climax in the scheme is expressed by the fact that the last sketch contains an animated and longer lyrical hymn to Jerusalem (iii, 14 sqq.).漸進發展的情緒推向高潮的計劃表示了這樣一個事實,即去年素描包含動畫和更長的抒情歌,以耶路撒冷(三, 14 sqq 。 ) 。 In Christian painting Sophonias is represented in two ways; either with the lantern (referring to i, 12: "I will search Jerusalem with lamps") or clad in a toga and bearing a scroll bearing as text the beginning of the hymn "Give praise, O daughter of Sion" (iii, 14).在基督教繪畫Sophonias的代表在兩個方面;無論燈籠(指一, 12 : “我將尋找耶路撒冷燈” ) ,或在一個身著長袍和軸承滾動軸承作為文本的開頭讚美詩“給好評啊,錫永的女兒“ (三, 14 ) 。

IV.四。 CRITICAL PROBLEMS OFFERED BY SOPHONIAS關鍵問題提供的SOPHONIAS

The question of authorship is authoritatively answered by the introductory verse of the book.著作權問題的回答是權威性的介紹詩的書籍。 Even radical higher critics like Marti acknowledge that no reason exists for doubting that the author of this prophecy is the Sophonias (Zephaniah) mentioned in the title ("Das Dodekapropheton"), Tübingen, 1904, 359).激進的批評者甚至更高像馬蒂承認,沒有理由懷疑存在的作者說,這一預言是Sophonias ( Zephaniah )中所提到的標題( “達斯Dodekapropheton ” ) ,圖賓根, 1904年, 359 ) 。 The fact that this Prophet's name is mentioned nowhere else in the Old Testament does not affect the conclusive force of the first verse of the prophecy.這一事實先知的名字是提到無處舊約中並不影響結論武力第一詩的預言。 Sophonias is the only Prophet whose genealogy is traced back into the fourth generation. Sophonias是唯一的先知,其家譜是上溯到第四代。 From this has been inferred that the fourth and last ancestor mentioned Ezechias (Hizkiah) is identical with the king of the same name (727-698).從這個已經被推斷,第四和最後的祖先提到埃澤希亞甚( Hizkiah )是相同的國王同名( 727-698 ) 。 In this case, however, the explanatory phrase "King of Judah" would undoubtedly have been put in apposition to the name.在這種情況下,然而,解釋性短語“猶太王” ,無疑已在沉積的名稱。 Consequently the statement concerning the author of the book in the first part of the introductory verse appears entirely worthy of belief, because the statement concerning the chronology of the book given in the second half of the same verse is confirmed by internal criteria.因此,聲明本書的作者中的第一部分介紹詩似乎完全值得相信的,因為聲明中的關於這本書的時間順序考慮在今年下半年同詩確認內部標準。 The descriptions of customs, especially in the first chapter, showing the state of religion and morals at Jerusalem are, in point of fact, a true presentation of conditions during the first years of the reign of King Josias.海關的說明,特別是在第一章,顯示國家的宗教和道德在耶路撒冷的,事實上,一個真正的條件,在介紹的前幾年,國王統治時期Josias 。 The worship of the stars upon the flat roofs, mentioned in i, 5, and imitation of the Babylonian worship of the heavens that had become the fashion in Palestine from the reign of Manasses is also mentioned by the contemporary Prophet, Jeremias (xix, 13; xxxii, 29), as a religious disorder of the Josianic era.崇拜的明星的平面屋頂,所提到的我, 5 ,和模仿巴比倫崇拜天,它已成為時尚的巴勒斯坦統治Manasses也提到了當代先知,赫雷米亞斯( 19 , 13 ;三十二, 29歲) ,作為一個宗教障礙的Josianic的時代。 All this confirms the credibility of the witness of i, 1, concerning authorship of Sophonias.所有這一切都證實了信譽證人的I , 1 ,關於著作權Sophonias 。

Critical investigations, as to where the original texts in the Book of Sophonias end and the glosses, revisions of the text, and still later revisions begin, have resulted in a unanimous declaration that the first chapter of the book is the work of Sophonias; the second chapter is regarded as not so genuine, and the third still less so.關鍵的調查,並在原文中的書Sophonias年底和粉飾,修改文本,修改後仍開始,造成了一致聲明,第一章的書是工作Sophonias ;的第二章被看作是不那麼真正的,第三次仍然如此。 In separating what are called the secondary layers of the second chapter nearly all the higher critics have come to different conclusions -- quot capita, tot sensus.在區分什麼是所謂的二級層第二章幾乎所有的高來批評不同的結論-報價人均托特感覺。 Each individual verse cannot be investigated here as in the detailed analysis of a commentator.每個詩不能在這裡進行的詳細分析評論員。 However, it may be pointed out in general that the technical plan in the literary construction of the speeches, especially the symmetrical arrangement of the speeches mentioned in section II, and the responses spoken of in section III, forbid any large excisions.然而,可以指出在一般的技術計劃中的文學建設的講話,特別是對稱佈置的演講中提到的第二節和答复談到第三節中,禁止任何大的刪剪。 The artistic form used in the construction of the prophetic addresses is recognized more and more as an aid to literary criticism.藝術形式用於建造先知地址是越來越多的認識到作為一個援助文學批評。

The passage most frequently considered an addition of a later date is iii, 14-20, because the tone of a herald of salvation here adopted does not agree with that of the prophecies of the threatening judgment of the two earlier chapters.通過最常考慮增加了日後是三, 14日至20日,因為基調的先驅救贖這裡通過不同意,在預言的威脅判斷,前兩個章節。 It is, however, the custom of the Prophets after a terrifying warning of the judgments of Jahve to close with a glimpse of the brilliant future of the Kingdom of God, to permit, as it were, the rainbow to follow the thunder-storm. Joel first utters prophetic denunciations which are followed by prophetic consolations (Joel in Vulgate, i-ii, 17; ii, 19-iii); Isaias in ch.然而,自定義先知可怕的警告後,該判決與Jahve關閉看到的光輝未來的上帝,允許,因為它是,彩虹遵循雷暴雨。喬爾首次行使先知廢除其次是先知慰藉(喬爾在武加大,第一和第二, 17人;二, 19至三) ;伊薩亞斯在CH 。 i calls Jerusalem a city like Sodom and directly afterwards a city of justice, and Micheas, whose similarity to Sophonias is remarked upon by critics, also allows his threats of judgment to die away in an announcement of salvation.字母i呼籲耶路撒冷一個城市像所多瑪和直接以後城市的司法制度,並Micheas ,其相似Sophonias是經批評說,也可以讓他的威脅判斷,消失在宣布救贖。 One of the guiding eschatological thoughts of all the Prophets is this: The judgment is only the way of transition to salvation and the consummation of the history of the world will be the salvation of what is left of the seed.一個指導思想的末世所有先知是這樣的:只有判決的方式過渡到救恩和完善的歷史,世界將拯救所剩下的種子。 For this reason, therefore, Sophonias, iii, 14-20 cannot be rejected.出於這個原因,因此, Sophonias ,三, 14-20不能拒絕。 The entire plan of the book seems to be indicated in a small scale in the first address, which closes ii, 1-3, with an exhortation to seek the Lord that is with a consolatory theme directly after the terrible proclamation of the Day of the Lord.整個計劃的書籍似乎表明在一個小規模的首份施政報告,關閉二, 1月3日,並告誡尋求上帝是一個consolatory主題的可怕後直接宣布日主。

The queries raised by the textual criticism of the Book of Sophonias are far simpler and nearer solution than those connected with the higher criticism.提出的詢問的考據學的書Sophonias簡單,遠遠高於臨近的解決方案與更高的批評。 The conditions of the text, with exception of a few doubtful passages, is good and there are few books of the Biblical canon which offer so few points of attack to Biblical hypercriticism as the Book of Sophonias.條件的文字,除少數幾個可疑的通道,是良好的,有幾本書的聖經佳能提供這麼幾點攻擊聖經hypercriticism作為圖書的Sophonias 。

Written by M. Faulhaber.書面由M.福爾哈貝爾。 Transcribed by Thomas M. Barrett. The Catholic Encyclopedia, Volume XIV.轉錄由托馬斯M巴雷特。天主教百科全書,體積十四。 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, July 1, 1912. Nihil Obstat , 1912年7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

REINKE, Der Prophet Zephanja (Munster, 1868); KNABENBAUER, Comment.克,明鏡先知Zephanja (明斯特, 1868年) ; KNABENBAUER ,評論。 In proph. min.在proph 。分鐘。 (Paris, 1886); VAN HOONACKER, Les douze pet. (巴黎, 1886年) ;加值型網路HOONACKER ,法國douze寵物。 proph. proph 。 (Paris, 1908); LIPPL, Das Buch des Proph. (巴黎, 1908年) ; LIPPL ,達斯圖書公司Proph 。 Sophon. Sophon 。 (Freiburg, 1910), containing (pp. ix-xvi) an excellent bibliography; SCHWALLY, Das Buch Zephanja (Giessen, 1890); SCHULZ, Comment uber den Proph. (弗賴堡, 1910 ) ,載(第九,十六)一個很好的書目; SCHWALLY ,達斯圖書Zephanja (吉森, 1890年) ;舒爾茨評論尤伯杯旦Proph 。 Zephanja (Hanover, 1892); ADAMS, The Minor Proph. Zephanja (漢諾威, 1892年) ; ADAMS的,未成年人Proph 。 (New York, 1902); DROVER, The Min. (紐約, 1902年) ; DROVER ,最小。 Proph. Proph 。 (Nahum, Habakkuk, Zephaniah)(Edinburgh, 1907); the complete commentaries of STRACK-ZOCKLER, NOWACK; MARTI; and GA SMITH. (內厄姆,哈巴谷, Zephaniah ) (愛丁堡, 1907年) ;完整的評注施特拉克- ZOCKLER , NOWACK ; MARTI ;和GA史密斯。


Zephaniah

Jewish Perspective Information 猶太透視信息

One of the twelve Minor Prophets who describes himself as "the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah, the son of Amon, King of Judah" (Zeph. i. 1).一個12小先知誰形容自己“的兒子Cushi的兒子Gedaliah的兒子Amariah的兒子Hezekiah ,在以後的日子裡的喬賽亞的兒子亞蒙,猶太國王” ( Zeph.字母i 。 1 ) 。 He seems, therefore, to have been a descendant of Hezekiah, King of Judah, since otherwise only the name of his father would have been given (comp. Isa. i. 1; Ezek. i. 3; Joel i. 1).他似乎因此,已後裔Hezekiah ,猶太國王,否則只有他父親的名字將被賦予( comp.赫伊薩。島1 ;結。島3 ;喬爾一1 ) 。 If he was of royal descent, he probably lived in Jerusalem; and evidence of this is seen in his prophecies, where he describes various parts of the city.如果他的皇家血統,他可能住在耶路撒冷,並證明了這一點是在他的預言,在那裡他描述了各地區的城市。 According to the first verse of the book which bears his name, he flourished during the reign of Josiah, and on the basis of his utterances the majority of modern scholars date his activity prior to the reforms so rigorously inaugurated and promulgated after 621, the pictures of corruption and the approaching foe being most appropriately referred to the situation in Judah during the early years of Josiah and the Scythian invasion. The contents of the book of this prophet fall into two parts: i. 1-iii.根據第一詩的書,他的名字命名,他蓬勃發展時期的約書亞,並在此基礎上他的話語大多數現代學者日期之前,他的活動的改革,嚴格落成並頒布後, 621 ,圖片腐敗和正在逼近的敵人最適當提到的情況猶太在最初幾年的喬賽亞和西徐亞人入侵。的內容本先知書分為兩部分:一, 1至三。 8, the coming judgment on the world, including Israel and the nations; and iii. 8 ,未來的判決對世界,包括以色列和聯合國和三。 9-20, a promise of universal salvation. 9月20日,承諾的普遍救贖。

Zephaniah's special denunciations are directed against false worship and irreligion. Zephaniah特別譴責針對虛假禮拜和無神論。 The calamity will find every one, even in the hiding-places of Jerusalem; Philistia, Moab, Ammon, Cush, and Assyria shall be overwhelmed by punishment and disaster; Jerusalem in particular, being rebellious, corrupt, and disobedient to the word of Yhwh, shall fall under the divine wrath.災難會發現每個人,即使是在藏身之地的耶路撒冷;非利士,莫阿布,阿蒙, Cush ,和亞述應受到懲罰和災害;耶路撒冷,特別是正在反抗,腐敗,不聽話的話Yhwh應屬於神聖憤怒。 Yet, on the other hand, God's promise is made known to the nations, that He will so purify them that they may call on Him, and all shall bring Him offerings.然而,另一方面,上帝的承諾是眾所周知的國家,他將因此淨化他們,他們可以請他,和所有應把他的產品。 After the storm of judgment Israel shall be humble, and shall trust in Yhwh alone.在風暴過後的判斷以色列應謙虛,並應信任Yhwh的。 New social conditions shall arise, and justice and righteousness shall prevail, so that the redeemed shall rejoice in the Lord.新的社會條件下應出現,公平和正義的規定為準,因此,贖回應歡欣鼓舞主。

Zephaniah is a forceful book. Zephaniah是一個有力的書。 Its language is vigorous and picturesque, and betrays an acquaintance with the Earlier Prophets. The ideas most emphasized are the providential control of the nations of the world, the necessity of purity and justice as opposed to the prevalent corruption and injustice of the day, and the refining value of judgment and suffering.它的語言是有力的和風景如畫,和背叛熟人與先前的先知。最強調的想法是天賜控制世界各國,有必要的純度和正義,而不是普遍的腐敗和不公正的一天,煉油價值判斷和痛苦。

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:

Davidson, Nahum, Habakkuk, and Zephaniah, in The Cambridge Bible for Schools, 1896; Nowack, Die Kleinen Propheten, in Handkommentar zum Alten Testament, 1897; Smith, The Book of the Twelve Prophets, ii., in The Expositor's Bible, 1898.EGHIMP戴維森,內厄姆,哈巴谷,並Zephaniah ,在劍橋聖經學校, 1896年; Nowack ,模具Kleinen Propheten ,在Handkommentar zum老全書, 1897年;史密斯,這本書的12個先知,二。 ,在Expositor的聖經, 1898 。 EGHIMP


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