先知 中文 - Zhong Wen

Prophet先知 中文 - Zhong Wen

General Information一般资料

In the Old Testament of the Bible the prophets were a succession of men whose inspired utterances molded the shape of Israelite history.在圣经旧约先知,一个男人的塑造了以色列历史上的形状的启发话语继承。The customary classification of the prophetical books of the Bible into Major Prophets (Isaiah, Jeremiah, and Ezekiel) and Minor Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi) is based on the length of the books.对圣经的几种主要的先知(以赛亚,耶利米,以西结书)及小先知(何西阿,约珥,阿摩司书,俄巴底亚,约拿,弥迦,那鸿,哈巴谷,西番雅,哈该书,撒迦利亚,玛拉基书)预言书习惯的分类基于长度的书籍。

Chronologically, the prophets may be divided into four groups: (1) Amos, Hosea, Micah, and Isaiah, active in the 8th century BC; (2) Nahum, Zephaniah, Habakkuk, and Jeremiah, immediately preexilic (late 7th to early 6th century); (3) Ezekiel and Second Isaiah, exilic period; (4) the postexilic prophets.时序上,先知可分为四类:(1)阿摩司,何西阿,弥迦,和以赛亚,在公元前八世纪活跃;(2)结果公布,西番雅,哈巴谷,耶利米,6月初立即preexilic(晚7世纪);(3)以西结和第二以赛亚,放逐期;(4)postexilic先知。 The prophetic tradition, however, goes back at least as far as Samuel and includes such early figures as Elijah and Elisha.预言的传统,但是,至少可以追溯到据塞缪尔和包括以利亚和以利沙这种早期的数字。

All together the Old Testament prophets voiced a particular way of looking at history and world events.所有一起旧约先知表达了在历史和世界大事寻找特定的方式。They spoke as the mouthpieces of God, addressing his people and revealing to them his divine plan.他们说,作为上帝的代言人,解决他的人民,揭示了他们神圣的计划。They relate the address of God to his people through the processes of history.它们涉及神的地址给他的人民,通过历史的进程。 In admonishing the Israelites, calling them to repentance and redemption, the prophets stressed monotheism, morality, and messianism--themes carried forward into Christianity.在劝说以色列人,要求他们忏悔和救赎,先知强调一神论,道德和弥赛亚 - 主题进行到基督教前进。

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The Old Testament prophets are similar to figures in other cultures of the ancient Near East.旧约的先知都是类似的古代近东其他文化的数字。In the earlier texts, figures such as Samuel are called not only prophet but seer.在早期的文本,如塞缪尔数字不仅被称为先知,但先知。The seer knew the technical skills of divination and could predict the course of future events; the trade appears in various surrounding cultures.先见知道占卜的技能和可以预测未来活动的过程;周围的各种文化贸易出现。

The prophets of the other nations were on occasion ecstatic figures--persons who performed their tasks by whipping themselves into a state of ecstatic frenzy.其他国家的先知,有时欣喜若狂数字 - 人谁执行的鞭打成狂热状态欣喜若狂自行任务。Whether the Israelite prophets were influenced by or even participants in ecstatic prophecy is a subject of scholarly debate.无论是由以色列的先知,甚至影响参与者欣喜若狂的预言是学术辩论的主题。Another facet of the same debate concerns the relationship of the Old Testament prophets to official institutions within the fabric of Israelite society.另一个相同的辩论是关于旧约先知关系在社会结构的以色列人官方机构方面。Some Old Testament prophets may have been cultic functionaries, and others, members of the royal court.一些旧约先知可能已被邪教工作人员,以及其他的王室成员。Or they may have remained aloof from the institutional forms within which their counterparts in other cultures worked, free to develop criticism of cult or court according to the perception of the moment.或者,他们可能已经从体制形式仍然在这在其他文化背景的同行合作,自由发展的批判邪教或法院根据这一时刻的感知之外。

Old Testament prophets expressed their perception in a number of stereotyped forms of speech.旧约先知们表达了多种形式的讲话千篇一律他们的看法。One of the most common forms defines the prophetic message not simply as a word but also as an event: "The Word of the Lord came to me. . . ."最常见的形式界定了预言信息不是简单地作为一个词,但也可作为活动:“耶和华的话临到我。。。。”Also common to the prophets is their ability to intercede for their people.也是常见的先知是能够为他们说情的人。The prophets report their experiences of the call to action in a stereotyped form: commission, objection, reassurance.先知报告称他们的经验,在行动刻板形式:委员会,反对,放心。A typical form of prophetic speech is the oracle, or word from God, in which the expression of divine judgment is prefixed by an indictment that the prophet understands as his own explanation of cause for the divine judgment.一个典型的先知讲话的形式是甲骨文,或字,从神,其中表达了神圣的判断是先知的起诉书,作为他的事业,为神圣的判断自己的解释理解为前缀。 In addition to the oracle of judgment, the prophet employs a divine promise for deliverance.除了判断神谕,先知采用了解脱神圣的诺言。

In Christian belief the Holy Spirit "spake through the {Old Testament} prophets."在基督教信仰的圣灵“,通过{}旧约先知说话。”In the New Testament, prophesying, or ecstatic utterance, was regarded as a special gift bestowed on a select number of men and women.在新约中,预言,或欣喜若狂的话语,被视为对男性和女性选择号码赐予的一份特殊的礼物。It was accorded great respect until the rise of Montanism in the 2d century AD discredited it in the eyes of the orthodox.这是非常尊重,直至给予的montanism在公元2世纪无颜眼中的正统它上升。Thereafter, it was associated primarily with mystics and millenarians, people and sects that were often (but by no means always) labeled as heretical. Among Protestants the Anabaptists and Quakers stress the gift of prophecy. In Islam, Muhammad is believed to be "the Seal of the Prophets," the last and greatest of God's human messengers.此后,它主要与神秘主义者和千禧年,人们往往和教派的(但并不总是)打成邪教。 新教徒之间的anabaptists和谊强调预言礼物。在伊斯兰教,穆罕默德被认为是“印章的先知,“上帝的最后的,最伟大的人类使者。

George W. Coats乔治W科茨

Bibliography 参考书目
Beauchamp, Evode, Prophetic Intervention in the History of Man (1970); Koch, K., The Prophets (1984); Kraeling, EG, The Prophets (1969); Kuhl, Curt, The Prophets of Israel, trans.波尚,Evode,在人类历史(1970年)先知干预;科赫,光,先知(1984); Kraeling,例如,先知(1969年);库尔,柯特,以色列的先知,跨。by RJ Ehrlich and JP Smith (1960); Robinson, TH, Prophecy and Prophets in Ancient Israel, 2d ed.使用RJ埃利希和JP史密斯(1960年);罗宾逊,钍,预言与古代以色列的先知,2版。(1978); Sawyer, F., Prophecy and Prophets of the Old Testament (1987). (1978年);索耶,楼,预言和旧约的先知(1987年)。


General Information一般资料

A prophet is a spokesman for God.先知是神的代言人。Old Testament prophets were not interpreters of God's will; they uttered the actual words which God gave them.旧约先知不是神的旨意传译员,他们说出了上帝给他们实际的话。There are two main aspects to their work, forthtelling and foretelling.有两个主要方面的工作,forthtelling和预言。

There were schools of the prophets, but little is known of them (1Sam. 19:19,20; 2Kings 2:3,5; 4:38; 6:1).有学校的先知,但很少是其中已知(1Sam. 19:19,20;列王记下2:3,5; 4:38; 6:1)。There were true and false prophets (Jer. 28:1ff).有真,假先知(耶28:1法郎)。

The prophets of the Old Testament were of two kinds.旧约的先知,两种。The former, who wrote an interpretative history of the background of the period in which the great writing prophets lived and worked.前者,是谁写的,在这伟大的写作先知生活和工作的时代背景解释性的历史。The latter, also called writing prophets, were Isaiah, Jeremiah, Ezekiel, Daniel and the Twelve Minor Prophets.后者,也称为写作先知,是以赛亚书,耶利米,以西结,丹尼尔和十二小先知。

Prophecy, Prophet预言,先知

Advanced Information先进的信息

The word "prophet" comes from the Greek prophetes, from pro ("before" or "for") and phemi ("to speak").单词“先知”,来自希腊语prophetes,从Pro(“前”或“”)和phemi(“说话”)。The prophet is thus the one who speaks before in the sense of proclaim, or the one who speaks for, ie, in the name of (God).先知是这样一个谁讲以前在宣告,或者说,一个谁讲的,即在(上帝)的名字。

In the OT there are three terms for the prophet: ro'eh, nabi', and hozeh.在加时赛有三个条件,为先知:ro'eh,彩蝶',和谷何。The first and last are distinguished by nuances bearing on the habitual or temporary character of the vision.第一个和最后的特点是对视觉习惯性的或临时性质轴承的细微差别。Nabi' (he who witnesses or testifies) is best adapted to characterize the prophetic mission.彩蝶'(他谁证人或证明)的特点是最适合的先知的使命。

Prophetic Inspiration先知的启示

The originality of biblical prophecy derives from the phenomenon of inspiration.原创性的圣经预言的灵感来源于现象。As distinct from the sacral figures of pagan antiquity the biblical prophet is not a magician.由古代的异教骶数字明显圣经先知不是一个魔术师。He does not force God.他没有力量的神。On the contrary, he is under divine constraint.相反,他是根据神的约束。It is God who invites, summons, and impels him, eg, Jer.这是上帝谁邀请,传票,并迫使他,例如,张哲。20:7.20时07分。

By inspiration God speaks to the nabi', who has to transmit exactly what he receives.灵感上帝说话的彩蝶',谁也正是他所接受的传输。The mode of inspiration is verbal.该模式是口头的灵感。The Bible depicts the mechanism of inspiration as the act by which God puts words (verba) in the mouth of the sacred writers.圣经描绘的行为激励机制,把上帝的神圣的作家口字(维巴)。God said to Moses: "I will raise them up a prophet from among their brethren, like unto thee, and will put my words (verba) in his mouth" (Deut. 18:18).神对摩西说:“我会提出来了一个在他们弟兄中间先知像你,并会把我的话(维巴)在他的嘴”(申命记18点18分)。 Similarly to Jeremiah: "I have put my words in thy mouth" (Jer. 1:9).同样以耶利米:“我已经把我的话在你口中”(耶利米书1:9)。 The NT confirms the verbal nature of prophetic inspiration (cf. Gal. 1:11-12; I Cor. 15:1-4; I Thess. 2:13; 4:8).新台币证实了预言的启示口头性质(参见加拉太1:11-12。我肺心病15:1-4。我帖时13分;。4:8)。

Yet inspiration does not suppress individuality.然而,灵感不抑制个性。It is the miracle of theopneustia (II Tim. 3:16).这是theopneustia奇迹(二添。3:16)。To communicate his thoughts to men, God uses men of different culture, character, and status in order that his word might be accessible to all men.为了传达他的思想的人,上帝用他的话,以便用户可访问的所有男性不同的文化,性格和身份的男子。Inspiration safeguards individuality (cf. Moses in Exod. 3-4; Jeremiah in Jer. 20:14-18, etc.).启示保障个性(参见在exod 3-4摩西。。耶利米耶20:14-18等)。

The Prophets先知

The writing prophets of the OT are well known.催产素的写作先知是众所周知的。They are usually divided into the four major (Isaiah, Jeremiah, Ezekiel, and Daniel) and the twelve minor (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi) according to the length of their writings.他们通常分为四大(以赛亚,耶利米,以西结,丹尼尔)和十二小(何西阿,约珥,阿摩司俄巴底亚,约拿,弥迦,那鸿,哈巴谷,西番雅,哈该书,撒迦利亚,玛拉基书)据他们的著作的长度。

In addition there were many other prophets.此外还有许多其他的先知。Moses, who wrote the law of God, was regarded as a nabi' without equal (Deut. 34:10-12).摩西是谁写的神的律法,被视为一个没有平等的(申命记34:10-12)彩蝶'。Prophetic voices were also raised in the days of the judges (Judg. 2:1-5; 3:9-11; 4:4; 6:8; I Sam. 3:1).先知的声音也提出了在评委的日子(Judg. 2:1-5; 3:9-11;四时04,6点08分,我心3:1。)。Samuel came as a second Moses (Jer. 15:1; Ps. 99:6), and his work was continued by Gad and Nathan (II Sam. 12 and 24; I Kings 1).塞缪尔来到作为第二摩西(耶15点01分。诗99:6),和他的工作是由总装及弥敦道续(二山姆12和24;。我的国王1)。 After the separation of the ten tribes Ahijah (I Kings 2), Elijah, and Elisha (I Kings 18-19; II Kings 5ff.) call for particular mention.后的十个部落分离亚希雅(王二),以利亚和以利沙(我国王18-19。二世国王5ff)为特别提到的呼吁。

After four centuries of prophetic silence John the Baptist is the last of the prophets of the old covenant and the precursor of Jesus (Matt. 19:1; cf. Matt. 3:7ff.; Luke 3:16ff.; John 1:23, 29).经过四年的沉默施洗约翰的预言是百年的老公约先知和耶稣的前体(太19:1最后;比照马特3:7法郎;。。。路加福音3:16几段。约翰1:23 ,29)。In addition to the Baptist, the NT also refers to a prophetic ministry exercised by both men and women.此外,浸会,新台币也指的是一个预言部由男女双方行使。After Pentecost, mention is made of Agabus (Acts 2:28; 21:10), Jude and Silas (Acts 15:32), and the four daughters of Philip (Acts 21:8-10).五旬节之后,提到了亚迦布(使徒2时28分,21点10分),裘德和西拉斯(徒15:32),和菲利普(徒21:8-10)四个女儿。 We might also cite Anna the daughter of Phanuel (Luke 2:36).我们还可以举出安娜的Phanuel(路加福音2:36)的女儿。

The Prophetic Message预言的信息

The prophecies of the writing prophets of the OT may be divided into three main groups: (1) Prophecies concerning the internal destiny of Israel.对城市旅游局写作先知的预言,可分为三大类:(1)预言关于以色列内部的命运。 These declare the judgment of God on the unbelief and iniquities of the people, but promise restoration after the testing period of the Exile.这些宣布在信和人民的罪孽,但在测试期间的流亡承诺恢复神的审判。(2) Messianic prophecies. (2)弥赛亚的预言。These point to the coming Redeemer of Israel and the world.这些对以色列的未来和世界的救世主点。 They attain an astonishing clarity and precision in the case of Micah (5:1) and especially Isaiah.他们达到了惊人的清晰度在米迦(5:1),尤其是以赛亚案件和精度。The latter gives us a striking summary of the saving life and work of Christ (52:13-53).后者给了我们一个拯救生命和基督(52:13-53)的工作引人注目的总结。(3) Eschatological prophecies. (3)末世论的预言。These refer to the last days when the kingdom of God will be set up on earth.这些涉及到当上帝的王国会在地球上最后的日子。

From a different standpoint we might adopt the following classification.从不同的角度来看,我们可能采取以下分类。(1) Prophecies already fulfilled.(1)预言已经实现。Two examples are the Exile, announced by Hosea, Amos, and Micah in the case of northern Israel (deported to Assyria in 722 BC) and Isaiah, Jeremiah, Ezekiel, Hosea, Amos, and Micah in the case of Judah (exiled in Babylon in 586 BC), and of course the coming of Christ himself.两个例子是在流放,由何西阿,阿莫斯,弥迦宣布在以色列北部案(驱逐到亚述在公元前722)和以赛亚,耶利米,以西结,何西阿,阿莫斯,弥迦在犹大的情况(在巴比伦流亡在公元前586年),当然在未来的基督自己。 (2) Prophecies in process of fulfillment.在履行过程(2)预言。A good case in point is the restoration of the modern state of israel.一个很好的例子是现代国家对以色列的恢复。The prophecy of Jer.对耶的预言。31:31 (cf. Isa. 27:12-13; Ezek. 37:21) found miraculous fulfillment on May 15, 1948, and the physical resurrection of the Israelite nation, as yet incomplete, is a new and up-to-date guarantee that other prophecies will come to realization. 31:31(参见伊萨27:12-13。。以西结书37:21)发现1948年5月15日奇迹般的完成,以及以色列人的民族身体复活,尚未完成,是一个新的注册到日期保证其他的预言会来实现。 (3) Prophecies not yet fulfilled.(3)的预言尚未兑现。We may refer to four.我们可以参考四个。The first is the total recovery of Palestine by all the tribes of Israel (Isa. 27:12-13; Ezek. 37:11-14; Jer. 31:1-5, 31; etc.).第一个是巴勒斯坦,以色列的所有部落的总回收率(以赛亚书27:12-13,以西结书37:11-14。耶31:1-5,31;。等)。 The second is the destruction of Israel's enemies (Jer. 30:11; Isa. 17:1-3; Ezek. 38-39).第二是以色列的敌人毁灭(耶30:11;赛17:1-3。以西结书38-39。)。The third is the collective conversion of Israel (Ezek. 37:6b, 10; Zech. 14:4-5; 12:10).第三是以色列集体改(结37:6 B座10;撒加利亚14:4-5。12:10)。The fourth is the establishment of the kingdom of God on earth.四是神的国度在地球上建立。Many prophecies describe the coming of the Messiah, the King of Israel, and the restoration of humanity to righteousness, peace, and happiness under his rule (cf. Isa. 2:4; 11:1-10; 65:19-23), the reconstitution of nature (Ezek. 47:13a; 48:1-35; cf. Rom. 8:19-21), and the reestablishment of converted Israel in the prerogatives of its original vocation (cf. Isa. 49:6; Rom. 11:15; Joel 2:28-32; Hab. 2:14; Isa. 55:4-5; Zech. 8:23).许多预言描述未来的弥赛亚,以色列的王,并恢复人类正义,和平和幸福在他统治下(参见伊萨2:4;。11:1-10; 65:19-23) ,自然重组(结47:13一; 48:1-35。。比照罗8:19-21)。,以及以色列在转换其原始使命(参见伊萨重建49:6的特权;罗11时15分。乔尔2:28-32;哈2:14;。赛55:4-5;。撒加利亚8:23)。。 Before the kingdom of God is set up, the earth will be the scene of the return and temporary reign of the Messiah (cf. Rev. 20:2b-3, 4b) and Israel will be God's instrument (Zech. 8:13) for the conversion of the nations.在上帝的王国成立后,地球将是返回现场和弥赛亚(参见牧师20时02分的B - 3,4B)及以色列临时统治将是上帝的乐器(亚8时13分)对于各国的转换。

Prophets and Prophecy of the NT Period先知和预言时期的新台币

The names of early Christian prophets are few (Acts 11:27-28; 15:30-32; 21:10; Martyrdom of Polycarp 12:3; 16:2), yet these prophets were nonetheless powerful persons within the church who spoke the word of the risen Lord with authority: (1) Their presence and activity were widespread (cf. Acts 20:23 with 21:10-11).早期基督教先知的名字很少(徒11:27-28; 1​​5:30-32; 21时10;殉难的利卡尔普12:3; 16:2),但这些先知是教会内的人仍然强大谁说话复活的主的权威的话:(1)他们的存在和活动是十分普遍(参见行为与21:10-11 20:23)。 (2) They worked within the framework of the church, perhaps becoming active only when Christians were at worship (Hermas, Mandate 11:9; Acts 13:1-2). (2)他们曾在教堂内的框架,也许只有当基督徒成为活跃在崇拜(hermas,任务11时09分,徒13:1-2)的。(3) They ranked in importance second only to the apostles (I Cor. 12:28-31; Eph. 4:11), and with them they were considered the foundation upon which the church was built (Eph. 2:20). (三)排名中的重要性仅次于使徒(我肺心病12:28-31。。弗4:11),并与他们,他们被认为是赖以建立的基础,教会(弗2:20) 。(4) They belonged to and worked out from bands or brotherhoods which could be considered exclusive groups of charismatics (Acts 11:27; 13:1; Rev. 19:10; 22:9; I Cor. 12:29; cf. Barnabas 16:9). (4)他们属于并制定了从乐队或兄弟会可能被视为灵恩独家组(使徒11时27分,13时01分;牧师19点10分,22时09分,我肺心病12时29分。比照。巴拿巴16:9)。 (5) They were people whose minds were saturated with the OT Scriptures.(5)他们是与人的圣经旧约饱和的头脑。Their prophetic utterances thus were influenced by and couched in the language of the Bible (Acts 7; cf. Rom. 11:27 with Isa. 27:9; I Cor. 15:51, 54-55, with Isa. 25:8; Hos. 13:14).因此,他们的预言的言论影响了在语言的圣经(使徒7措辞。比照与赛罗11:27 27:9。。我肺心病15:51,54-55,与赛25:8。。 ;居屋13:14)。。(6) Their ministry was distinguished from that of apostle, miracle worker, etc. (I Cor. 12:28-29), but closely associated with that of teacher (Acts 13:1; Rev. 2:20). (6)他们的部是有别于使徒,奇迹工人等,但是与老师密切(使徒13时01分;启示录2:20)相关的(林前12:28-29。)。Their ministry also included prediction, revelation, identifying specific persons for specific Christian tasks and even equipping them with the spiritual gifts necessary to carry out these tasks (Acts 11:27-28; 13:1-2; I Tim. 4:14).其部还包括预测,启示,确定特定的基督教任务的特定的人,甚至配备的精神礼物,要进行这些工作他们(徒11:27-28; 1​​3:1-2。我添4:14) 。(7) They were people whose words and actions were especially prompted by the Spirit (Acts 11:27-28; 21:11; Hermas, Mandate 11:8-9; Didache 11:7).(7),他们的人,尤其是他们的话语,并提示行动所体现的精神(徒11:27-28; 21:11;黑马,任务11:8-9;十二使徒遗训11:7)。

NT prophecy, therefore, was of more than one kind.新台币预言,因此,是一种以上。It included prophetic words given for the improvement, encouragement, consolation, and general benefit of the Christian community (I Cor. 14:3-4).它包括为改善预言的话,鼓励,安慰,并给出了基督教社会的普遍受益(我肺心病。14:3-4)。But it also included another dimension, related directly to a special work of the Spirit upon the prophet by which the Spirit revealed to the prophet a word from the risen and exalted Christ (cf. John 16:12-14; Rev. 1:10 with 4:1-2a).但它也包括另一个层面,直接关系到一个精神的专项整治工作后,先知的精神,其中透露,从先知复活的一个字和崇高的基督(参见约翰16:12-14;牧师1时10分与4:1 - 2A)条。When the prophet thus spoke, his word became the command of the Lord (I Cor. 14: 29-30, 37).因此当先知发言,他的话成为主的命令(我肺心病14:。29-30,37)。This part of the prophet's ministry was the result of a direct revelation of an aspect of the divine mind hitherto unknown (Eph. 3:5; Rev. 10:7; 22:6).这种先知的部的一部分,是一个神圣的心灵的前所未有的结果方面直接启示(弗3:5;牧师10时07分,22时06分)。 Like OT prophecy, this new prophetic message was an immediate communication of God's (Christ's) word to his people through human lips (cf. Rev. 16:15; 22:7; see also Rev. 2-3).就像旧约的预言,这种新的预言信息是神的(基督)的话给他的人民通过人的嘴唇即时通信(参见牧师16点15,22点07,还见牧师2-3)。

Since the prophet was such an authoritative figure and was held in such high regard by the people, abuses were bound to set in. Christ himself predicted that such abuses would arise (Matt. 24:11, 24).自从先知是这样一个权威数字,在这样高的尊敬的人,注定要虐待基督自己设置英寸预言会出现此种滥用(太24:11,24)。 Eventually it became necessary for the church to establish regulations that would control not only the prophet's dress and teaching (I Cor. 11:4; 14:29-30), but also how long he could stay in any one place without being judged a false prophet (Hermas, Mandate 11:1-21; Didache 11).最后,它成为了教会要建立法规,将控制不仅是先知的着装和教学(我肺心病11:4。14:29-30),而且还可以留多久,他在任何一个地方没有被评为一假先知(hermas,任务11:1-21;十二使徒遗训11)。

A Lamorte and GF Hawthorne阿Lamorte和GF霍索恩
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
M. Buber, The Prophetic Faith; AB Davidson, OT Prophecy; A. Guillaume, Prophecy and Divination Among the Hebrews and Other Semites; J. Lindblom, Prophecy in Ancient Israel; J. Skinner, Prophecy and Religion; WR Smith, The Prophets of Israel; AC Welch, Prophet and Priest in Old Israel; LJ Wood, The Prophets of Israel; E. Boring, "How May We Identify Oracles of Christian Prophets in the Synoptic Tradition?"米布伯,先知性的信仰;抗体戴维森,加班预言的A.纪尧姆,预言和在希伯来和其它闪米特人占卜的J.林德布洛姆,预言在古代以色列的J.斯金纳,预言与宗教;西铁史密斯,先知以色列,交流韦尔奇,先知和以色列老祭司凖基木,以色列的先知;大肠杆菌乏味,“我们如何确定在传统的基督教先知天气签?” JBL 91:501-21, and "The Influence of Christian Prophecy," NTS 25:113-23; WD Davies, Paul and Rabbinic Judaism; JDG Dunn, Jesus and the Spirit and "Prophetic 'I' Sayings and the Jesus of Tradition," NTS 24:175-98; EE Ellis, "Luke 11:49-51: An Oracle of a Christian Prophet?"美国JBL 91:501-21,和“基督教预言的影响,”新界南总区25:113-23;的WD戴维斯,保罗和拉比犹太教; jdg邓恩,耶稣的精神和“先知'我'的传统说法和耶稣,“国税24:175-98; EE的埃利斯,”卢克11:49-51:对一个基督教先知的预言“? ExpT 74:157, Prophecy and Hermeneutic in Early Christianity, "The Role of the Christian Prophet in Acts," in Apostolic History of the Gospel, ed.ExpT 74:157,在早期基督教的预言和诠释学“的行为,在基督教先知的角色,”在历史的福音使徒,主编。WW Gasque and RP Martin, and "'Spiritual' Gifts in the Pauline Community," NTS 20:128-44; E. Fascher, TDNT, VI, 828-61; GF Hawthorne, "Christian Prophecy and the Sayings of Jesus," SBL Seminar Papers, II, 105-24: D. Hill, NT Prophecy and "On the Evidence for the Creative Role of Christian Prophets," NTS 20:262-74; JM Meyers and ED Freed, "Is Paul Also Among the Prophets?"二战加斯克和RP马丁,“在宝莲共同体'精神'礼物”,国税厅20:128-44;大肠杆菌Fascher,TDNT,六,828-61;绿霍桑,“基督耶稣的预言和熟语”借券研讨会论文,二,105-24:四山,新台币预言,“关于为基督教先知创新作用的证据”,国税厅20:262-74; JM迈耶斯和ED束缚中解脱出来,“是保罗也列在先知?“Int 20: 40-53.诠释20:40-53。


Advanced Information先进的信息

(Heb. nabi, from a root meaning "to bubble forth, as from a fountain," hence "to utter", comp. Ps. 45:1).(希伯来书彩蝶,从根本的意义“泡出来,如从喷泉”,因此“说出”,可比的。ps。45:1)。This Hebrew word is the first and the most generally used for a prophet.这个希伯来字是第一个和最普遍使用的一个先知。In the time of Samuel another word, ro'eh, "seer", began to be used (1 Sam. 9:9).在塞缪尔换句话说,ro'eh,“先知”,时间就开始使用(1萨姆。9:9)。It occurs seven times in reference to Samuel.它发生在参考塞缪尔七次。Afterwards another word, hozeh, "seer" (2 Sam. 24:11), was employed.后来一个字,谷何,“预言者”(2萨姆。24:11),是就业。In 1 Ch.在一章。29:29 all these three words are used: "Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer" (hozeh).29:29所有这三个词被用于:“先见撒母耳(ro'eh),拿单先知(彩蝶'),总装的预言者”(谷何)。In Josh.在乔什。13:22 Balaam is called (Heb.) a kosem= "diviner," a word used only of a false prophet.13时22巴兰是所谓的(希伯来书)一kosem =“占卜师”,一个字只用一个假先知。

The "prophet" proclaimed the message given to him, as the "seer" beheld the vision of God.在“先知”宣布为“先知”送给他的消息,看到神的远见。(See Num. 12:6, 8.) Thus a prophet was a spokesman for God; he spake in God's name and by his authority (Ex. 7:1).(。。见编号12点06分,8),因此,一个先知是上帝发言人,他在上帝的名字和他的权威说话(出埃及记7:1)。He is the mouth by which God speaks to men (Jer. 1:9; Isa. 51:16), and hence what the prophet says is not of man but of God (2 Pet. 1:20, 21; comp. Heb. 3:7; Acts 4:25; 28:25).他是嘴,​​其中神说话的人(耶1:9;赛51:16。),因此,什么先知说不是人,而是神(2宠物1:20,21。。比赛希伯来书。3:7,徒4:25,28:25)。 Prophets were the immediate organs of God for the communication of his mind and will to men (Deut. 18:18, 19).先知是为他的心灵沟通上帝的意愿,立即机关和男子(申命记18时18分,19)。The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation they communicated from God, no matter what its nature might be.神的整个Word可能在这个一般意义上被口语的,因为先知,因为它是由男人谁收到了他们从神,无论其性质,可能是书面传达的启示。 The foretelling of future events was not a necessary but only an incidental part of the prophetic office.未来事件的预言是不是必要的,但只是一个偶然的预言办公室的一部分。

The great task assigned to the prophets whom God raised up among the people was "to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government."伟大的任务分配给神所提出的先知在人民的生活是“正确的道德和宗教的权力滥用,宣告了伟大的道德和宗教这是与神的性格,这在他的政府的基础在于真理。 “Any one being a spokesman for God to man might thus be called a prophet.任何一个是神人,因而有可能发言人被称为先知。Thus Enoch, Abraham, and the patriarchs, as bearers of God's message (Gen. 20:7; Ex. 7:1; Ps. 105:15), as also Moses (Deut. 18: 15; 34:10; Hos. 12:13), are ranked among the prophets.因此伊诺克,亚伯拉罕和始祖,作为上帝的消息携带者(创20时07分;前7:1;诗105:15。。),如同摩西(申命记18:15; 34:10;居屋。 12:13),排名列在先知。The seventy elders of Israel (Num. 11:16-29), "when the spirit rested upon them, prophesied;" Asaph and Jeduthun "prophesied with a harp" (1 Chr. 25:3).以色列(民数记11:16-29),七十个长老“当他们休息的精神后,预言,”亚萨和耶杜顿(1染色体25:3)。“预言与竖琴”。 Miriam and Deborah were prophetesses (Ex. 15:20; Judg. 4:4).仪和德博拉分别prophetesses(出十五时20分; Judg 4时04分。)。

The title thus has a general application to all who have messages from God to men.标题因此有所有谁从神一般适用于男子的消息。But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel.不过,虽然预言的礼物,因此从一开始行使,因此开始与塞缪尔prophetical秩序。Colleges, "schools of the prophets", were instituted for the training of prophets, who were constituted, a distinct order (1 Sam. 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to the close of the Old Testament.高校“,学校的先知”,被提起的先知,谁是构成一个独特的命令训练(1萨姆19:18-24;。2国王2:3,15; 4:38),一直持续到在旧约的关闭。Such "schools" were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho.这样的“学校”,建立在拉玛,伯特利,吉甲,基比亚,和杰里科。The "sons" or "disciples" of the prophets were young men (2 Kings 5: 22; 9:1, 4) who lived together at these different "schools" (4:38-41).在“儿子”或“弟子”先知,年轻男性(2国王队5:22; 9:1,4)谁住在这些不同的“学校”(4:38-41)在一起。These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, "to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny."这些年轻人被教导不仅世俗知识的雏形,但他们从小就锻炼的先知办公室“,鼓吹纯粹的道德和发自内心的崇拜耶和华,并采取行动沿线,并与神职人员ordinately和君主制国家中正确地指导和检查的非法性和暴政的企图。“

In New Testament times the prophetical office was continued.在新约时代的预言办公室继续进行。Our Lord is frequently spoken of as a prophet (Luke 13:33; 24:19).我们的主是经常谈到作为一个先知(路加福音13时33分; 24:19)。 He was and is the great Prophet of the Church.他是教会的伟大先知。There was also in the Church a distinct order of prophets (1 Cor. 12:28; Eph. 2:20; 3:5), who made new revelations from God.也有在教会的先知独特的命令(1肺心病12:28;。弗2时20分。3:5),谁取得新的启示来自上帝。They differed from the "teacher," whose office it was to impart truths already revealed.它们不同于“老师”,他的办公室里被传授已经揭示真理。Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon.其中有十六个,其预言的形式部分的启发佳能旧约先知。These are divided into four groups: (1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.这些被分为四组:(1。)北方王国(以色列),即先知,何西阿,阿莫斯,约珥,约拿。。(2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah. (2)。犹太先知的,即。,以赛亚,耶利米,俄巴底亚,弥迦,那鸿,哈巴谷,西番雅。(3.) The prophets of Captivity, viz., Ezekiel and Daniel.(3。)对圈养的先知,即。,以西结和丹尼尔。(4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.(4。)的恢复,即先知。,哈,撒迦利亚,玛拉基书。

(Easton Illustrated Dictionary)(伊斯顿图解词典)


General Information一般资料

Prophecy is a religious phenomenon in which a message is sent by God (or by a god) to human beings through an intermediary, or prophet.预言是宗教现象,邮件发送的神(或神)通过中间人,或先知给人类。The message may contain a reference to future events, but it is often simply a warning, encouragement, or piece of information.该消息可能包含一个参考的未来事件,但它往往只是一个警告,鼓励,或一条信息。Prophecy in its fullest sense thus includes augury, divination, and oracles, which are techniques by which, it is believed, the will of the gods can be learned.预言其最广泛意义上因此包括征兆,占卜,预言,这是其中,人们相信,在神的意志可以学到技术。Prophets have often spoken in ecstasy, a state that may be induced by various methods, including dance or music.先知经常跟在忘我,一个可以通过各种方法,包括舞蹈,音乐引起的状态。The emphasis of the prophetic message has varied, some prophets stressing the cultic, others the moral, and still others the missionary aspect of religious life.该预言信息重点各不相同,有几位先知强调邪教,别人的道德,还有一些传教士的宗教生活方面。Prophets have appeared throughout history and in virtually all societies.先知出现在整个历史,并在几乎所有的社会。

Eastern Religions东方宗教

The scriptures of Hinduism contain several prophetic messages.印度教的经文包含几个预言的消息。The Buddha's advent on earth is said to have been predicted long before his birth (see Buddhism).佛陀的出现,是地球上据说已经预言他出生之前很久(见佛教)。In China, prophecy, particularly the use of divination, was a common religious practice.在中国,预言,特别是占卜的使用,是一种共同的宗教活动。The use of the I Ching, or Book of Changes, remained popular among all classes of Chinese society, even though the classical Confucian state religion (see Confucianism) stressed the superiority of reason to inspiration and divination.作者:易经,易经或使用,仍然深受广大中国社会各阶层,即使古典儒家国教(见儒学)强调理性对灵感和占卜的优越性。

Judaism and Christianity犹太教和基督教

Prophecy was elevated to an unprecedented religious significance in Judaism and Christianity.预言被提升到一个前所未有的,在犹太教和基督教的宗教意义。According to Judaism, the prophet is an individual chosen by God, often against his will, to reveal God's intentions and plans to the people.根据犹太教,先知是神所选择的,对他的意志往往是个人,以揭示上帝的意图和计划的人。As a bearer of divine revelation, he often experiences God's overwhelming presence and receives the strength to communicate to others what God has said, even though this may lead to persecution, suffering, and death.作为神的启示旗手,他常常经历神的压倒性的存在,并收到力量传达给别人说什么上帝,即使这可能导致迫害,折磨和死亡。

Christianity inherited the idea of prophecy from Judaism, and Christians interpret Hebrew writings in light of the teachings of Christ, who is considered the prophet promised in Deuteronomy.基督教继承了犹太教预言的想法,解释基督徒对基督,谁被认为是在申命记承诺的先知的教诲光希伯来语著作。 Indeed, in many respects Jesus was a typical Judaic prophet.事实上,在许多方面是一个典型的犹太耶稣先知。Prophecy was recognized as a gift in apostolic times, but it gradually disappeared as the hierarchical structure of the church began to develop toward the end of the 1st century, discouraging individual inspiration.预言被确认为在使徒时代的礼物,但渐渐地消失了,因为教会的层次结构开始向发展的第一世纪末,阻碍个人灵感。 Christian visionaries throughout the ages have often been called prophetic, but they never achieved the status of the great prophets.在整个中世纪基督教幻想常常被称为先知,但他们从来没有取得伟大的先知的状态。


Islam accepts in principle the prophetic tradition of Judaism and regards Muhammad as the final prophet, the seal, or culmination, of a line of prophets running from Adam through Christ.原则上接受了伊斯兰教,犹太教先知的传统,将其视为最后的先知,密封,或高潮,一个从亚当先知线横贯基督,穆罕默德。 Despite this belief, followers of the Islamic mystical movement called Sufism have at times assumed a prophetic role.尽管有这样的信念,伊斯兰神秘主义运动的追随者称为苏菲主义有时摆出一副先知的角色。

Explanations of Prophecy预言的解释

Prophecy has been the subject of much debate among scholars, whose discussion has often centered on the question of whether or not prophecy derives from some force external to the prophet.预言一直是备受争议的学者,他们的讨论往往对是否从一些预言先知外部力量源于问题为中心议题。One tendency is to view prophecy as an essentially subconscious psychological phenomenon, involving hallucination, wishful thinking, guesswork, and sometimes forgery.一种趋势是将其视为一个基本上潜意识心理现象,涉及的幻觉,妄想,猜测,有时甚至伪造,预言。Another theory also relates prophecy to the subconscious mind, but ultimately traces it to the workings of God.另一种理论也涉及到潜意识的预言,但最终的痕迹,它的神的运作。Some historians of religion regard the true prophet as one who, like the mystic, is raised to a supranormal psychological state by divine intervention.一些历史学家认为,宗教为一体的谁一样,神秘的,是神的干预,提出一个supranormal心理状态的真正的先知。

John A Saliba约翰一萨利巴


Advanced Information先进的信息

Prophecy, or prediction, was one of the functions of the prophet.预言,或预测,是对先知的职能之一。It has been defined as a "miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture."它已被定义为“知识,声明或说明,或奇迹的东西未来的表现超出人类远见卓识的预见能力,辨别,或猜想。” (See Prophet, above.) The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. (见先知以上。)的伟大预言像一个金线贯穿整个内容旧约是,关于未来和弥赛亚工作,以及大量使用的预言是为了延续在他的未来信心,筹备这一事件的世界。 But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.但也有许多下属和中间预言,也占据着的事件说明的主权和全智推翻普罗维登斯的上帝伟大链中的重要场所。

Then there are many prophecies regarding the Jewish nation, its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.), and his posterity, Isaac and Jacob and their descendants (12:7; 13: 14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been fulfilled. 然后有许多预言犹太民族有关,其创办人亚伯拉罕(创12:1-3,13:16,15:5,17:2,4-6等),和他的后代,以撒,雅各及他们的后代(12:7,13:14。,15,17; 15:18-21;前3:8,17),目前都已完成。The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled.在申命记第二十八届章包含了现在的预测是,即使在现今没有兑现系列。In the writings of the prophets Isaiah (2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8), Daniel (8; 9:26, 27), Hosea (9:17), there are also many prophecies regarding the events which were to befall that people.在先知以赛亚(2:18-21),耶利米的著作(27:3-7; 29:11-14),以西结(5:12; 8),丹尼尔(8; 9点26分,27),何西阿(9点17),也有关于其中的事件降临到许多人预言说。

There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19), Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36, 39, 57), the land of the Philistines (Jer. 47:4-7; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2: 4-7; Zech. 9:5-8), and of the four great monarchies (Dan. 2:39, 40; 7-17:24; 8; 9).有这样一个方式是接触,大到数的预言与这些国家与犹太人之际,该轮胎(结26:3-5,14-21),埃及(结29:10,15; 30: 6,12,13),埃塞俄比亚(内厄姆3:8-10),尼尼微(内厄姆1:10; 2:8-13; 3:17-19),巴比伦(以赛亚书13:4;耶51:7。 ;赛44:27。耶50:38。51:36,39,57,非利士人(耶利米书47:4-7土地);以西结书25:15-17。阿摩司书1:6-8 ; Zeph 2:4-7;撒加利亚9:5-8),以及四大君主(Dan. 2点39分,40; 7-17:24,8,9)。。。

But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Gen. 3:15, the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. "To him gave all the prophets witness." 但预言实现伟大机构的旧直接关系到弥赛亚来临了,开始与创3:15,第一次大的承诺,并清晰延长日益丰满,并全部通过的非常接近的佳能。【难点弥赛亚的预言是不胜枚举被引用。“要他给所有的先知的见证。” (Comp. Micah 5:2; Hag. 2:6-9; Isa. 7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.) (可比弥迦5:2;黑格2:6-9;赛7:14,9:6,7; 11:1,2; 53; 60:10,13;诗16:11; 68。。。: 18。)

Many predictions also were delivered by Jesus and his apostles.许多预测也已交付耶稣和他的门徒。 Those of Christ were very numerous.基督啊,那是无数。(Comp. Matt. 10: 23:24; 11:23; 19:28; 21:43, 44;24; 25: 31-46; 26:17-35, 46, 64; Mark 9:1; 10: 30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16: 17, etc.) (comp.马特10:23时24分,11时23分,19点28分,21时43分,44,24,25:。31-46; 26:17-35,46,64,马可福音9:1; 10: 30; 13; 11:1-6,14; 14:12-31,42,62,16:17,等)

(Easton Illustrated Dictionary)(伊斯顿图解词典)


Catholic Information天主教新闻

As the term is used in mystical theology, it applies both to the prophecies of canonical Scripture and to private prophecies.由于长期使用,是在神秘的神学,它同时适用于典型的经文的预言和私人的预言。Understood in its strict sense, it means the foreknowledge of future events, though it may sometimes apply to past events of which there is no memory, and to present hidden things which cannot be known by the natural light of reason.其严格的意义上理解,它意味着预知未来事件,尽管它有时可能适用于其中有没有记忆过去的事件,并提出不能由已知的自然光的原因隐藏的东西。 St. Paul, speaking of prophecy in 1 Corinthians 14, does not confine its meaning to predictions of future events, but includes under it Divine inspirations concerning what is secret, whether future or not.圣保罗,预言在哥林多前书14日说,它的含义不拘泥于对未来事件的预测,但包括其下的神圣启示关于什么是秘密,无论是没有未来。 As, however, the manifestation of hidden present mysteries or past events comes under revelation, we have here to understand by prophecy what is in its strict and proper sense, namely the revelation of future events.但是,由于目前的隐藏的奥秘,或过去的事件来表现的启示下,我们在这里预言来理解什么是它的严格和适当的意义,即对未来事件的启示。 Prophecy consists in knowledge and in the manifestation of what is known.预言组成,在知识和对什么是已知的体现。The knowledge must be supernatural and infused by God because it concerns things beyond the natural power of created intelligence; and the knowledge must be manifested either by words or signs, because the gift of prophecy is given primarily for the good of others, and hence needs to be manifested.超自然的知识必须是由神注入,因为它涉及创造的智慧超越了自然的力量的东西;和知识,既要体现要么用文字或符号,因为预言的恩赐,给予他人的良好为主,因此需要中加以体现。 It is a Divine light by which God reveals things concerning the unknown future and by which these things are in some way represented to the mind of the prophet, whose duty it is to manifest them to others.这是一个神圣的光,其中神揭示事物关于不可知的未来,和这些东西都在某种程度上代表的先知,其职责是要表现给他人的想法。


Writers on mystical theology consider prophecies with reference to the illumination of the mind, to the objects revealed, and to the means by which the knowledge is conveyed to the human mind.作家对神秘神学考虑参照心灵的照明,预言揭示的对象,并以何种方式传达到的知识是人的心灵。By reason of the illumination of the mind prophecy may be either perfect or imperfect.通过心灵的预言照明的原因可能是完美或不完美的。It is called perfect when not only the thing revealed, but the revelation itself, is made known -- that is, when the prophet knows that it is God who speaks.它被称为完美的时候,不仅揭示的东西,但本身的启示,是众所周知 - 也就是说,当先知知道这是上帝谁说话。The prophecy is imperfect when the recipient does not know clearly or sufficiently from whom the revelation proceeds, or whether it is the prophetic or individual spirit that speaks.预言是不完美的当收件人不知道清楚或不够从谁的启示收益,或者无论是先知或个人精神说话。This is called the prophetic instinct, wherein it is possible that a man may be deceived, as it happened in the case of Nathan who said to David when he was thinking of building the Temple of God: "Go, do all that is in thy heart, because the Lord is with thee" (2 Samuel 7:3).这就是所谓的先知性本能,其中有可能是一个人可能被欺骗,因为它是在弥敦道的情况下谁对大卫说,当他是神的殿建设思想发生了:“去,做一切在你的心,因为主与你“(2塞缪尔7:3)。 But that very night the Lord commanded the Prophet to return to the king and say that the glory of the building of the temple was reserved, not for him, but for his son.但就在那天晚上主指挥先知返回到国王,并说,该庙建筑保留的荣耀不是他,而是他的儿子。St. Gregory, as quoted by Benedict XIV, explains that some holy prophets, through the frequent practice of prophesying, have of themselves predicted some things, believing that therein they were influenced by the spirit of prophecy.圣格雷戈里,由本笃十四引述指出,有些神圣的先知预言,通过频繁的实践中,有些事情本身也预测,认为它们是由其中的预言精神的影响。 By reason of the object there are three kinds of prophecy according to St. Thomas (Summa II-II:174:1): prophecy of denunciation, of foreknowledge, and of predestination.通过对对象的原因有三种预言根据圣托马斯(总结二,二:174:1):废止的预言,预知,和宿命。

In the first kind God reveals future events according to the order of secondary causes, which may be hindered from taking effect by other causes which would require a miraculous power to prevent, and these may or may not happen, though the prophets do not express it but seem to speak absolutely.在第一种上帝揭示未来事件根据次要原因,这可能是由其他原因采取这将需要一个神奇的力量,以防止阻碍秩序的影响,而这些可能会或可能不会发生,尽管它不表达先知但似乎说话绝对。 Isaias spoke thus when he said to Ezechias: "Take order with thy house, for thou shalt die, and not live" (Isaiah 38:1).因此,当他谈到伊萨亚斯说埃泽希亚什:“带上你的房子为了让你自己必死,而不是活”(以赛亚书38:1)。To this kind belongs the prophecy of promise, as that mentioned in 1 Kings, ii,30: "I said indeed that thy house, and the house of thy father should minister in my sight, forever", which was not fulfilled.属于这一类预言的承诺,因为这在列王纪,二,30中提到:“我说确实是你的房子,和你父亲应该部长在我的视线,永远的家”,这是没有得到履行。 It was a conditional promise made to Heli which was dependent upon other causes which prevented its fulfilment.这是一个有条件的诺言,以直升机后,这是妨碍其履行其他原因而定。

The second, that of foreknowledge, takes place when God reveals future events which depend upon created free will and which he sees present from eternity.第二个,即预知,发生时,上帝揭示这取决于创建的自由意志,而他认为目前从永恒的未来事件。They have reference to life and death, to wars and dynasties, to the affairs of Church and State, as well as to the affairs of individual life.他们有参考生命和死亡,战争和朝代,到教会和国家事务,以及对个体生命的事务。 The third kind, the prophecy of predestination, takes place when God reveals what He alone will do, and what he sees present in eternity and in His absolute decree.第三类,预言的宿命,发生时,上帝揭示了什么只有他会做的,他所看到的永恒的法令,并在他的绝对存在。This includes not only the secret of predestination to grace and to glory, but also those things which God has absolutely decreed to do by His own supreme power, and which will infallibly come to pass.这不仅包括宿命的秘密恩典和荣耀,还有那些是上帝绝对下令由他自己做的最高权力,哪些事情会绝对无误应验。

The objects of prophecy may also be viewed in respect to human knowledge:预言的对象也可以被视为在尊重人的知识:

when an event may be beyond the possible natural knowledge of the prophet, but may be within the range of human knowledge and known to others who witness the occurrence, as, for instance, the result of the battle of Lepanto revealed to St. Pius V;当一个事件可能会超越先知可能的自然知识,但可能是在人类知识范围和已知的其他人谁见证的发生,因为,例如,在勒班陀战役的结果显示到圣比约五;

when the object surpasses the knowledge of all men, not that it is unknowable but that the human mind cannot naturally receive the knowledge, such as the mystery of the Holy Trinity, or the mystery of predestination;当对象超越了所有男人的知识,而不是它是不可知,但是,人的头脑不能自然会收到如三位一体的奥秘,或神秘的宿命知识;

when the things that are beyond the power of the human mind to know are not in themselves knowable because their truth is not yet determined, such as future contingent things which depend upon free will.当事情超出了人的头脑知道权力是其本身并不可知的,因为他们的真相尚未确定,如未来的自由意志,取决于队伍后的事情。This is regarded as the most perfect object of prophecy, because it is the most general and embraces all events that are in themselves unknowable.这被认为是最完美的预言的对象,因为它是最普遍和拥抱所有的事件本身是不可知的。

God can enlighten the human mind in any way he pleases.上帝可以以任何方式开导他讨好人的心灵。He often makes use of angelic ministry in prophetic communications, or He Himself may speak to the prophet and illuminate his mind.他经常使用的天使般的预言通讯部,或者其本身可能会说话的先知,照亮他的心。Again the supernatural light of prophecy may be conveyed to the intellect or through the senses or the imagination.再次预言超自然的光线可能会转达给智力或通过感官或想象。Prophecy may take place even when the senses are suspended in ecstasy, but this in mystical terminology is called rapture.预言可能发生,即使在忘我的感觉是暂停,但在神秘的术语,这就是所谓的狂喜。St. Thomas teaches that there is no suspension of the sense activities when anything is presented to the mind of the prophet through impressions of the senses, nor is it necessary when the mind is immediately enlightened that activity of the senses should be suspended; but it is necessary that this should be the case when the manifestation is made by imaginative forms, at least at the moment of the vision or of the hearing of the revelation, because the mind is then abstracted from external things in order to fix itself entirely on the object manifested to the imagination.圣托马斯教导我们,没有活动的意义是什么时,提出暂停通过感官印象的心灵的先知,也不是必要的时候,心是立刻开明的感官的活动应该暂停,但它是必要的,这应该是案件时,表现形式是由富有想象力的,至少在目前的远见或听证会的启示,因为心是那么抽象,从外在的东西,以便对自己完全修复对象表现的想象力。 In such a case a perfect judgment cannot be formed of the prophetic vision during the transport of the soul, because then the senses which are necessary for a right understanding of things cannot act, and it is only when a man comes to himself and awakens from the ecstasy that he can properly know and discern the nature of his vision.在这种情况下一个完美的判决不能成立的预言家的远见,在灵魂的运输,因为那时的感觉是一正确的事情的理解不能作为必要的,它是只有当一个人来到自己和警醒,从狂喜,他可以适当地了解和洞悉他的远见性。


The gift of prophecy is an extraordinary grace bestowed by God.礼品的预言是不平凡的恩典,上帝赐予的。It has never been confined to any particular tribe, family, or class of persons.它从来没有被局限在某个部落,家庭,或一类人。There is no distinct faculty in human nature by which any normal or abnormal person can prophesy, neither is any special preparation required beforehand for the reception of this gift.没有人性的不同教师,其中任何正常或异常的人可以预言,也不是任何特殊的准备所需的这份礼物事先接待。Hence Cornely remarks: "Modern authors speak inaccurately of 'schools of prophets', an expression never found in the Scriptures or the Fathers" (Comp. Introduct. in NT, n. 463).因此Cornely备注:“现代作家讲不准确的,从来没有在念经或父亲找到了表达的先知学校”(可比公司简介新界,注463。)。 Neither was there ever any external rite by which the office of prophet was inaugurated; its exercise was always extraordinary and depended on the immediate call of God.也不曾有过任何外部仪式,由该办事处成立的先知,其非凡的运动总是与对上帝的直接调用而定。The prophetic light, according to St. Thomas, is in the soul of the prophet not as a permanent form or habit, but after the manner of a passion or passing impression (Summa II-II:171:2).预言的光线,根据圣托马斯,是不是作为一个永久的形式或习惯,但经过一个激情或传递印象(总结二,二:171:2)的方式在先知的灵魂。 Hence the ancient prophets by their prayers petitioned for this Divine light (1 Kings 8:6; Jeremiah 32:16; 23:2 sq.; 42:4 sq.), and they were liable to error if they gave an answer before invoking God (2 Samuel 7:2,3).因此,这个神圣的光通过他们的祈祷请愿古代先知(王上8时06分;耶利米32:16,23点02分平方米; 42:4平方米),而且他们犯错误之前调用,如果他们给了一个答案神(2塞缪尔7:2,3)。

Writing on the recipients of prophecy, Benedict XIV (Heroic Virtue, III, 144, 150) says: "The recipients of prophecy may be angels, devils, men, women, children, heathens, or gentiles; nor is it necessary that a man should be gifted with any particular disposition in order to receive the light of prophecy provided his intellect and senses be adapted for making manifest the things which God reveals to him. Though moral goodness is most profitable to a prophet, yet it is not necessary in order to obtain the gift of prophecy."对受助人的预言写作,本笃十四(英雄美德,三,144,150)说:“得奖者的预言可能是天使,魔鬼,男人,女人,儿童,异教徒,或外邦人,也不是必要的,一个男人应与任何特定的配置优,以获得他的预言提供了智力和感官光适应制作体现了东西,上帝揭示了他。虽然道德善,是最有利可图的一个先知,但它不是为了必要的获得礼物的预言。“ He also tells us that the angels by their own natural penetration cannot know future events whch are undermined and contingent or uncertain, neither can they know the secrets of the heart of another, whether man or angel.他还告诉我们,他们自己的自然渗透无法知道whch未来事件的天使是破坏和特遣队或不确定的,他们也不能知道别人的心的秘密,无论是男人还是天使。 When therefore God reveals to an angel as the medium through which the future is made known to man, the angel also becomes a prophet.因此,当上帝揭示了一个作为它的未来是由人类已知的介质天使,天使也成为一个先知。As to the Devil, the same author tells us that he cannot of his own natural knowledge foretell future events which are the proper objects of prophecy, yet God may make use of him for this purpose.至于魔鬼,同一作者告诉我们,他不能对他自己的自然知识的预言是正确的预言未来事件的对象,但上帝可能利用他作此用途。 Thus we read in the Gospel of St. Luke that when the Devil saw Jesus he fell down before Him and, crying out with a loud voice, said: "What have I to do with thee, Jesus, Son of the most high God?"因此,我们在阅读福音的圣路加,当他看见耶稣魔鬼俯伏在他面前,就大声哭着出来,说:“什么,我与你,耶稣,至高神的儿子? “ (Luke 8:28).(路加福音8:28)。 There are instances of women and children prophesying in Holy Scripture.有许多妇女和儿童圣经预言的实例。Mary, the sister of Moses, is called a prophetess; Anna, the mother of Samuel, prophesied; Elizabeth, the mother of John the Baptist, by a Divine revelation recognized and confessed Mary as the Mother of God.玛丽,摩西的姐姐,被称为预言家,安娜的母亲的萨穆埃尔,预言,伊丽莎白,在施洗约翰的母亲,一个神圣的启示认可和承认为神的母亲玛利亚。 Samuel and Daniel as boys prophesied; Balaam, a Gentile, foretold the advent of the Messias and the devastation of Assyria and Palestine.塞缪尔和丹尼尔的预言男孩;巴兰,一詹蒂莱,预言了弥赛亚的到来和亚述和巴勒斯坦的破坏。 St. Thomas, in order to prove that the heathens were capable of prophecy, refers to the instance of the Sybils, who make clear mention of the mysteries of the Trinity, of the Incarnation of the Word, of the Life, Passion, and Resurrection of Christ.圣托马斯,为了证明异教徒的预言能力,是指在Sybils实例,谁利用三位一体的奥秘明确提到了的生命,激情话语,化身,和复活基督。 It is true that the Sybilline poems now extant became in course of time interpolated; but, as Benedict XIV remarks, this does not hinder much of them, especially what the early Fathers referred to, from being genuine and in no wise apocryphal.诚然,现在的Sybilline诗现存成为插在时间过程;但是,正如本笃十四言论,这并不妨碍他们多,尤其是什么早期父亲被称为真正的,在任何明智的猜测。

That the gift of private prophecy exists in the Church is clear from Scripture and the acts of canonization of the saints in every age. ,私营预言存在的礼物是从圣经及在每一个时代的封圣的行为明确了教会。To the question, what credence is to be given to these private prophecies, Cardinal Cajetan answers, as stated by Benedict XIV: "Human actions are of two kinds, one of which relates to public duties, and especially to ecclesiastical affairs, such as preaching, celebrating Mass, pronouncing judicial decisions, and the like; with respect to these the question is settled in the canon law, where it is said that no credence is to be publicly given to him who says he has privately received a mission from God, unless he confirms it by a miracle or a special testimony of Holy Scripture. The other class of human actions consists of those of private persons, and speaking of these, he distinguishes between a prophet who enjoins or advises them, according to the universal laws of the Church, and a prophet who does the same without reference to those laws. In the first case every man may abound in his own sense whether or not to direct his actions according to the will of the prophet; in the second case a prophet is not to be listened to" (Heroic Virtue, III, 192).这个问题,什么凭证,是考虑到这些私人预言,枢机cajetan答案,如本笃十四说:“人类的行为有两类,其中涉及公共职责,特别是要教会事务,如说教,庆祝弥撒,宣告司法判决,以及类似;就这些问题是在教会法,它是说,没有信任,是公开谁给他说,他曾私下收到了来自上帝的使命解决,除非他证实了一个奇迹,还是一个特殊的见证这神圣的经文。人类行动的其他类的私人的组成,以及这些时,他区分了先知谁责成或劝告他们,按照普遍规律教会,和先知谁没有提及这些法律同样在第一种情况下每个人可以在他自己的感觉比比皆是与否,直接他的行为根据先知会。在第二个案例是先知不被倾听“(英雄美德,三,192)。

It is also important that those who have to teach and direct others should have rules for their guidance to enable them to distinguish true from false prophets.同样重要的是,那些谁也教导和指挥他人应该有他们的指导规则,以使他们能够分辨假先知如此。A summary of those prescribed by theologians for our guidance may be useful to show practically how the doctrine is to be applied to devout souls in order to save them from errors or diabolical delusions:一个由神学家,为我们指引订明的摘要,显示可能是有用的学说实际上是如何被应用到虔诚的灵魂,以拯救他们的错误或残忍的错觉:

the recipient of the gift of prophecy should, as a rule, be good and virtuous, for all mystical writers agree that for the most part this gift is granted by God to holy persons.在接受礼物的预言,应作为一项规则,善于和善良,对所有神秘作家的同意,对于大部分这份礼物是由上帝赋予神圣的人。 The disposition or temperament of the person should also be considered, as well as the state of health and of the brain;处置或气质的人也应考虑,以及健康状况和大脑;

the prophecy must be conformable to Christian truth and piety, because if it propose anything against faith or morals it cannot proceed from the Spirit od Truth;预言必须相适应,以基督教真理和虔诚,因为如果它提出对信仰或道德的什么东西都不能进行外径从圣灵真理;

the prediction should concern things outside the reach of all natural knowledge, and have for its object future contingent things or those things which God alone knows;预测应关注外的所有自然知识达到的东西,并为其未来的队伍事物或对象的那些东西,只有上帝知道了;

it should also concern something of a grave and important nature, that is something for the good of the Church or the good of souls.还应该关注的一个严重和重要的性质,这是教会的灵魂好还是好一些东西。This and the preceding rule will help to distinguish true prophecies from the puerile, senseless, and useless predictions of fortune-tellers, crystal-gazers, spiritualists, and charlatans.这和前面的规则将有助于区别于算命,水晶拐走,招魂,骗子和幼稚,毫无意义的,没用的预测真实的预言。These may tell things beyond human knowledge and yet within the scope of the natural knowledge of demons, but not those things that are strictly speaking the objects of prophecy;这些可能会告诉内鬼的自然知识的范围,但超越人类知识的东西,而不是那些东西是严格意义上说的预言的对象;

prophecies or revelations which make known the sins of others, or which announce the predestination or reprobation of souls are to be suspected.这使已知的预言或者其他人的罪恶,或揭露宣布宿命或非难的灵魂是被怀疑。Three special secrets of God have always to be deeply respected as they are very rarely revealed, namely: the state of conscience in this life, the state of souls after death unless canonized by the Church, and the mystery of predestination.三神的特殊秘密始终以深深的尊重,因为他们很少发现,即:国家在这生命的良心,死后的灵魂状态,除非册封的教堂,以及神秘的宿命。 The secret of predestination has been revealed only in exceptional cases, but that of reprobation has never been revealed, because so long as the soul is in this life, its salvation is possible.秘密的宿命已发现只有在特殊情况下,但这种非难从未被公开,因为只要在这生命的灵魂,它的救赎是可能的。The day of General Judgment is also a secret which has never been revealed;当天的总体判断,也是一个具有从未被公开的秘密;

we have afterwards to ascertain whether the prophecy has been fulfilled in the way foretold.我们事后,以确定是否预言已经应验预言的方式。There are some limitations to this rule: (1) if the prophecy was not absolute, but containing threats only, and tempered by conditions expressed or understood, as exemplified in the prophecy of Jonas to the Ninivites, and that of Isaias to King Ezechias; (2) it may sometimes happen that the prophecy is true and from God, and the human interpretation of it is false, as men may interpret it otherwise than God intended.也有一些限制,这条规则:(1)如果预言是不是绝对的,但含有威胁而已,并表达或理解的条件锻炼,如体现在预言的Jonas的Ninivites和伊萨亚斯到国王埃泽希亚什; (2)有时会出现这样的预言是真实的,从神,它的人的解释是假的,它可以解释为男性,但并非上帝的旨意。

It is by these limitations we have to explain the prophecy of St. Bernard regarding the success of the Second Crusade, and that of St. Vincent Ferrer regarding the near approach of the General Judgment in his day.它是由这些限制,我们必须解释圣伯纳德预言就成功了第二次东征,而圣文森特费雷尔关于一般判断,他在一天接近的方法。


The last prophetic work which the Church acknowledges as Divinely inspired is the Apocalypse.最后预言的工作,教会承认,作为神圣的启发是启示。The prophetic spirit did not disappear with the Apostolic times, but the Church has not pronounced any work prophetic since then, though she has canonized numberless saints who were more or less endowed with the gift of prophecy.预言的精神没有消失,与使徒时代,但教会并没有任何明显的预言,因为当时的工作,虽然她有册封谁是或多或少的预言礼物赋予无数圣人。 The Church allows freedom in accepting or rejecting particular or private prophecies according to the evidence for or against them.教会可以接受或拒绝特定的或私人的预言根据他们的证据支持或反对的自由。We should be slow to admit and slow to reject them, and in either case treat them with respect when they come to us from trustworthy sources, and are in accordance with Catholic doctrine and the rules of Catholic morality.我们应该承认,慢慢拒绝他们,在任何情况下尊重地对待他们,当他们来到我们从可靠来源,并与天主教教义和天主教道德规则一致。 The real test of these predictions is their fulfilment; they may be only pious anticipations of the ways of Providence, and they may sometimes be fulfilled in part and in part contradicted by events.这些预测是他们实现真正的考验,他们可能是唯一的途径普罗维登斯虔诚预期,他们有时会在活动中的一部分,实现矛盾的一部分。 The minatory prophecies which announce calamities, being for the most part conditional, may or may not be fulfilled.该minatory预言,其中公布的灾难,大部分是有条件的,也可能无法实现。Many private prophecies have been verified by subsequent events, some have not; others have given rise to a good deal of discussion as to their genuineness.许多私人预言已经验证了随后发生的事件,有些人不是;其他人给出自己的真实性引起了不少讨论。Most of the private prophecies of the saints and servants of God were concerned with individuals, their death, recovery from illness, or vocations.作者:圣人和神仆人的预言大多是私人与个人而言,他们的死,因疾病,或职业康复。Some foretold things which would affect the fate of nations, as France, England, and Ireland.有些预言这件事会影响到国家的命运如法国,英国和爱尔兰。A great number have reference to popes and to the papacy; and finally we have many such prophecies relating to the end of the world and the approach of the Day of Judgment.一个伟大的数目有参考教皇和教皇,最后我们有很多关于世界的末日和复活日处理这一预言。

The more noteworthy of the prophecies bearing upon "latter times" seem to have one common end, to announce great calamities impending over mankind, the triumph of the Church, and the renovation of the world.越后的轴承值得注意的预言“后时代”,似乎有一个共同的目的,宣布即将在人类大灾难,教会的胜利,世界的改造。All the seers agree in two leading features as outlined by EH Thompson in his "Life of Anna Maria Taigi" (ch. 18): "First they all point to some terrible convulsion, to a revolution springing from most deep-rooted impiety, consisting in a formal opposition to God and His truth, and resulting in the most formidable persecution to which the Church has ever been subject. Secondly, they all promise for the Church a victory more splendid than she has ever achieved here below. We may add another point in which there is a remarkable agreement in the catena of modern prophecies, and that is the peculiar connection between the fortunes of France and those of the Church and the Holy See, and also the large part which that country has still to play in the history of the Church and of the world, and will continue to play to the end of time."所有的预言家同意由EH汤普森作为中概述他的“安娜玛丽亚Taigi生活”(章18)两个主要特点:“首先,他们都指出了一些可怕的痉挛,在革命的最根深蒂固的不虔诚雨后春笋,其中包括在正式反对上帝和他的真理,并在最可怕的后果而受到迫害的教会历来受到。其次,他们都承诺为教会的胜利比她在这里取得过辉煌的下面。我们可以添加其他点,其中有一个在现代连锁非凡的预言一致,那就是法国之间的命运和教会和罗马教廷的特殊联系,这也是该国很大一部分仍然在发挥历史的教会和世界,并将继续发挥到时间的尽头。“

Some prophetic spirits were prolific in the forecasts of the future.有些人预言的精神多产在未来的预测。The biographer of St. Philip Neri states that if all the prophecies attributed to this saint were narrated, they alone would fill entire volumes.内里的圣菲州的传记,如果所有的预言圣人被归因于这一叙述,只有他们将填补整个卷。It is sufficient to give the following as examples of private prophecies.它足以让预言的例子,作为私人以下。

(1) Prophecy of St. Edward the Confessor(1)预言圣爱德华的忏悔

Ambrose Lisle Philipps in a letter to the Earl of Shrewsbury dated 28 October, 1850, in giving a sketch of English Catholic history, relates the following vision or prophecy made by St. Edward: "During the month of January, 1066, the holy King of England St. Edward the Confessor was confined to his bed by his last illness in his royal Westminster Palace. St. Ælred, Abbott of Rievaulx, in Yorkshire, relates that a short time before his happy death, this holy king was wrapt in ecstasy, when two pious Benedictine monks of Normandy, whom he had known in his youth, during his exile in that country, appeared to him, and revealed to him what was to happen to England in future centuries, and the cause of the terrible punishment. They said: 'The extreme corruption and wickedness of the English nation has provoked the just anger of God. When malice shall have reached the fullness of its measure, God will, in His wrath, send to the English people wicked spirits, who will punish and afflict them with great severity, by separating the green tree from its parent stem the length of three furlongs. But at last this same tree, through the compassionate mercy of God, and without any national (governmental) assistance, shall return to its original root, reflourish and bear abundant fruit.'刘汉铨在里尔给人一种英国天主教会历史素描信为什鲁斯伯里伯爵10月28日,1850年,菲利普斯,涉及以下远见或预言的圣爱德华提出:在一月,1066月“,圣景英格兰的圣爱德华的忏悔,仅限于他的床上他最后患病在他的皇家西敏寺宫。圣Ælred,雅培的里沃在约克郡,关乎一个幸福的死在他短暂的时间,这个神圣的国王在摇头丸缠住当两个虔诚的本笃会的诺曼底,其中他在他的青年,在他知道在该国流亡僧侣出现在他面前,并透露,他会有什么事情发生在未来世纪的英格兰,以及可怕的惩罚的原因。他们说:'极端腐败和邪恶的英语国家已引起愤怒的上帝只有当恶意应达到其测量,丰满上帝的意志,在他的愤怒,发送到英国人邪恶的精灵,谁惩罚。而苦待他们以极大的严重性,通过分离从其父绿树干。但最后同样的树长了三个弗隆通过上帝慈悲怜悯,并没有任何国家(政府)的协助下,应恢复其原来的根,并结出丰硕果实reflourish。' After having heard these prophetic words, the saintly King Edward opened his eyes, returned to his senses, and the vision vanished. He immediately related all he had seen and heard to his virgin spouse, Edgitha, to Stigand, Archbishop of Canterbury, and to Harold, his successor to the throne, who were in his chamber praying around his bed."在听取这些预言果然应验,圣洁的国王爱德华睁开眼睛,回到了他的感官,视觉消失了。他立即与所有他所看到的和听到他的处女配偶,Edgitha,以Stigand,坎特伯雷大主教,并哈罗德,他的继任王位,谁在他的祈祷室在他的床了。“ (See "Vita beati Edwardi regis et confessoris", from manuscript Selden 55 in Bodleian Library, Oxford.) (见“简历beati Edwardi寄存器等confessoris”,从手稿在牛津大学图书馆,牛津塞尔登55。)

The interpretation given to this prophecy is remarkable when applied to the events which have happened.考虑到这个预言的解释是显着的当应用到已发生的事件。The spirits mentioned in it were the Protestant innovators who pretended, in the sixteenth century, to reform the Catholic Church in England.在它所说的精神是他假装,在十六世纪,改革英国的天主教会Protestant创新。The severance of the green tree from its trunk signifies the separation of the English Church from the root of the Catholic Church, from the Roman See.该树的树干绿色遣散标志着英国教会从天主教教会的根从罗马教廷,分离。This tree, however, was to be separated from its life-giving root the distance of "three furlongs".这树,不过,是要由它赋予生命的根“三个弗隆”距离分隔。These three furlongs are understood to signify three centuries, at the end of which England would again be reunited to the Catholic Church, and bring forth flowers of virtue and fruits of sanctity.这三个弗隆是可以理解的,以示三个世纪,在其中英格兰将再次团聚的天主教教会结束,带出花朵的美德和神圣的果实。 The prophecy was quoted by Ambrose Lisle Philipps on the occasion of the reestablishment of the Catholic hierarchy in England by Pope Pius IX in 1850.预言援引刘汉铨利勒菲利普斯对在英格兰天主教教皇庇护九世于1850年重建之际层次。

(2) Prophecies of St. Malachy圣(2)预言马拉奇

Concerning Ireland关于爱尔兰

This prophecy, which is distinct from the prophecies attributed to St. Malachy concerning the popes, is to the effect that his beloved native isle would undergo at the hands of England oppression, persecution, and calamities of every kind, during a week of centuries; but that she would preserve her fidelity to God and to His Church amidst all her trials.这个预言,这是从预言distinct归因于圣马拉奇有关教皇,是他心爱的大意是本土岛将在英国进行的压迫,迫害的手里,各种calamities在一个世纪的一周,;但是,她会保持她的忠实于上帝和他的教会中她所有的审判。 At the end of seven centuries she would be delivered from her oppressors (or oppressions), who in their turn would be subjected to dreadful chastisements, and Catholic Ireland would be instrumental in bringing back the British nation to that Divine Faith which Protestant England had, during three hundred years, so rudely endeavoured to wrest from her.在7将交付她从她的压迫者(或压迫),谁在轮到自己会遭到可怕的惩罚,和天主教的爱尔兰将在英国国家带回那神圣的信仰新教的英格兰有器乐世纪末,在三百年,所以毫不客气地努力夺取她。 This prophecy is said to have been copied by the learned Dom Mabillon from an ancient manuscript preserved at Clairvaux, and transmitted by him to the martyred successor of Oliver Plunkett.这个预言,据说已被复制据悉大教堂马毕伦在克莱尔沃从一个古老的手稿保存,由他转交的奥利弗宾吉烈属,继任者。

Concerning the Popes关于教皇

The most famous and best known prophecies about the popes are those attributed to St. Malachy.关于教皇最有名和最有名的预言是那些归因于圣马拉奇。In 1139 he went to Rome to give an account of the affairs of his diocese to the pope, Innocent II, who promised him two palliums for the metropolitan Sees of Armagh and Cashel.在1139年他到罗马给了他的教区的教宗,无辜二,谁答应他的阿玛和卡舍尔都会看到两个palliums事务的帐户。 While at Rome, he received (according to the Abbé Cucherat) the strange vision of the future wherein was unfolded before his mind the long list of illustrious pontiffs who were to rule the Church until the end of time.虽然在罗马,他收到(根据神甫Cucherat)未来的奇怪眼光,其中被他的心灵展现了一长串显赫教宗谁是统治,直到时间的尽头教会。 The same author tells us that St. Malachy gave his manuscript to Innocent II to console him in the midst of his tribulations, and that the document remained unknown in the Roman Archives until its discovery in 1590 (Cucherat, "Proph. de la succession des papes", ch. xv).同一作者告诉我们,圣马拉奇给他的手稿给无辜的二控制台在他的磨难之中他,该文件仍然留在罗马档案馆中发现未知的,直到其1590(Cucherat,“Proph。德拉继承德大殿“,甲烷。十五)。 They were first published by Arnold de Wyon, and ever since there has been much discussion as to whether they are genuine predictions of St. Malachy or forgeries.他们首先公布的阿诺德德Wyon,自从出现了至于他们是否是真正的圣马拉奇或伪造预测的讨论。The silence of 400 years on the part of so many learned authors who had written about the popes, and the silence of St. Bernard especially, who wrote the "Life of St. Malachy", is a strong argument against their authenticity, but it is not conclusive if we adopt Cucherat's theory that they were hidden in the Archives during those 400 years.对这么多的了解谁写了作者对教皇400年的沉默,而圣伯纳德尤其是谁写的“圣马拉奇生活”的沉默,是对它们的真实性有力的论据,但它是不是决定性的,如果我们采取Cucherat的理论,他们在档案馆隐藏在那400年。

These short prophetical announcements, in number 112, indicate some noticeable trait of all future popes from Celestine II, who was elected in the year 1143, until the end of the world.这些短期预言公告,在号码112,表明一些来自于天青石II的所有未来的教皇,谁当选,在1143年之前,世界的尽头,显着特征。 They are enunciated under mystical titles.他们阐述了下神秘的冠军。Those who have undertaken to interpret and explain these symbolical prophecies have succeeded in discovering some trait, allusion, point, or similitude in their application to the individual popes, either as to their country, their name, their coat of arms or insignia, their birth-place, their talent or learning, the title of their cardinalate, the dignities which they held etc. For example, the prophecy concerning Urban VIII is Lilium et Rosa (the lily and the rose); he was a native of Florence and on the arms of Florence figured a fleur-de-lis; he had three bees emblazoned on his escutcheon, and the bees gather honey from the lilies and roses.这些谁已承诺解释和解释这些具有象征意义的预言已经成功地发现在他们的应用程序的一些特点,典故,点,或相似的个体教皇,无论是作为自己的国家,他们的名字,他们的武器或徽章,其出生位,他们的才华或学习,他们的红衣主教称号,尊严,他们举行例如等,预言关于市区八是百合等罗莎(百合与玫瑰),他是佛罗伦萨和在本机佛罗伦萨武器想出一个鸢尾花,他对他的盾素雅三蜜蜂,蜜蜂采集的百合和玫瑰蜂蜜。 Again, the name accords often with some remarkable and rare circumstance in the pope's career; thus Peregrinus apostolicus (pilgrim pope), which designates Pius VI, appears to be verified by his journey when pope into Germany, by his long career as pope, and by his expatriation from Rome at the end of his pontificate.再次,往往与一些在教皇的职业生涯出色和​​稀有的情况下该名称相符;从而Peregrinus apostolicus(朝圣者教宗),其中指定比约六,似乎是他的旅程验证时,教皇到德国,由他长久的事业,离国他从罗马教皇在他的结束。Those who have lived and followed the course of events in an intelligent manner during the pontificates of Pius IX, Leo XIII, and Pius X cannot fail to be impressed with the titles given to each by the prophecies of St. Malachy and their wonderful appropriateness: Crux de Cruce (Cross from a Cross) Pius IX; Lumen in caelo (Light in the Sky) Leo XIII; Ignis ardens (Burning Fire) Pius X. There is something more than coincidence in the designations given to these three popes so many hundred years before their time.那些曾经生活和谁比约九时,利奥十三世和庇护X的pontificates遵循了一种智能的方式在事件过程中不能不与圣马拉奇给予他们的精彩和适宜的预言到每个标题印象深刻:症结德克鲁斯(从跨跨)比约九;流明在caelo利奥十三世(天空中的光);鬼火ardens(烈火)碧岳十,也有一些是比巧合更因为有如此多几百到这三个教皇的称号几年前他们的时间。 We need not have recourse either to the family names, armorial bearings or cardinalatial titles, to see the fitness of their designations as given in the prophecies.我们无须求助于无论对家人的姓名,国徽或cardinalatial标题,看到自己的健康,并指定在给定的预言。 The afflictions and crosses of Pius IX were more than fell to the lot of his predecessors; and the more aggravating of these crosses were brought on by the House of Savoy whose emblem was a cross.的苦难和十字架的庇护九以上下降到了很多他的前任,以及更多的这些十字架所带来的萨伏依王室的会徽是一个跨在加重。Leo XIII was a veritable luminary of the papacy.利奥十三世是一个名副其实的教宗灵魂人物。The present pope is truly a burning fire of zeal for the restoration of all things to Christ.目前教宗确实是一个热情为万物复兴基督燃烧的火。

The last of these prophecies concerns the end of the world and is as follows: "In the final persecution of the Holy Roman Church there will reign Peter the Roman, who will feed his flock amid many tribulations, after which the seven-hilled city will be destroyed and the dreadful Judge will judge the people. The End."这些预言是关于世界末日的最后,是如下:“在神圣罗马教会的迫害最终将有彼得的罗马统治时期,谁养活他的羊群中的许多磨难后,其中7 - hilled城市将被销毁的可怕法官将判断的人。到底“。It has been noticed concerning Petrus Romanus, who according to St. Malachy's list is to be the last pope, that the prophecy does not say that no popes will intervene between him and his predecessor designated Gloria olivæ.它已注意到有关佩特鲁斯罗曼努斯,谁根据圣马拉奇的名单是最后教宗,该预言不说,没有教皇会介入他与他的前任指定凯莱olivæ。 It merely says that he is to be the last, so that we may suppose as many popes as we please before "Peter the Roman".它只是说,他将是最后一次,让我们可以假设,我们尽可能多的教皇在“彼得的罗马”请。Cornelius a Lapide refers to this prophecy in his commentary "On the Gospel of St. John" (C. xvi) and "On the Apocalypse" (cc. xvii-xx), and he endeavours to calculate according to it the remaining years of time.科尼利厄斯一个Lapide是指这个预言在他的评论“论的圣约翰福音”(三十六)及“启示录”(cc.十七- XX)号,并根据他的努力来计算它的剩余年时间。

(3) Prophecy of St. Paul of the Cross(3)预言,圣十字保罗

During more than fifty years St. Paul of the Cross was accustomed to pray for the return of England to the Catholic Faith, and on several occasions had visions and revelations about its re-conversion.在圣十字比保罗习惯于祈求英国返回到天主教信仰,并多次有愿景,并关注其重新转换揭露五十多年。In spirit he saw the Passionists established in England and labouring there for the conversion and sanctification of souls.在精神上,他看到Passionists在英国建立和劳动的转换和圣洁的灵魂那里。It is well known that several leaders of the Oxford Movement, including Cardinal Newman, and thousands of converts have been received into the Church in England by the Passionist missionaries.这是人所共知的几位领导人的牛津运动,包括红衣主教纽曼,和成千上万的转换已收到到教会在英格兰的受难传教士。 There are many other private prophecies concerning the remote and proximate signs which will precede the General Judgment and concerning Antichrist, such as those attributed to St. Hildegarde, St. Bridget of Sweden, Blessed Anna Maria Taigi (the "three days' darkness"), the Curé d'Ars, and many others.还有很多其他的私人谶关于边远和近因体征,将先于一般的判断和关于反基督者,如归因于圣希尔德加德,圣瑞典布里奇特,圣安娜玛丽亚Taigi(以下简称“三天的黑暗”)的人, ,治愈德人工鱼礁,等等。These do not enlighten us any more than do the Scriptural prophecies as to the day and the hour of that judgment, which still remains a Divine secret.这些启示我们不要做任何超过圣经的预言至于日和判断,这仍然是一个神圣的秘密小时。

Publication information Written by Arthur Devine.出版信息的书面阿瑟迪瓦恩。Transcribed by Marie Jutras.转录由Marie Jutras。The Catholic Encyclopedia, Volume XII.天主教百科全书,卷十二。Published 1911.1911年出版。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, June 1, 1911. Nihil Obstat,1911年6月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰法利枢机主教,大主教纽约

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