Book of Habakkuk, Habacuc书哈巴谷书

General Information一般资料

Habakkuk is one of the books of the Minor Prophets in the Old Testament of the Bible.哈巴谷是在圣经的旧约小先知书之一。It is named for the prophet Habakkuk, who probably lived during the 7th century BC, and contains a discussion of the problem of evil.它被命名为先知哈巴谷,谁可能是生活在公元前7世纪,并包含一个邪恶的问题进行讨论。The prophet asks how God permits his will to be accomplished through oppression and lawlessness; the answer given is that individuals survive through fidelity to God, even when nations tumble.先知问上帝允许他将如何将通过压迫和无法无天完成;所提供的答案是,个人通过高保真求生存,以神,即使倒下的国家。 Chapter 3, a poem, expresses the writer's unshakable confidence in divine deliverance.第3章,一首诗,表达了作者在神圣的解脱不可动摇的信心。The Dead Sea Scrolls contain a commentary on the Book of Habakkuk.死海古卷包含了关于哈巴谷书的评论。

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Book of Habakkuk, Habacuc哈巴谷书,Habacuc

Brief Outline简述

  1. Perplexity of the Prophet as to why the sinful Jews are not punished, and why God should use a heathen nation to punish the Jews.困惑了,为什么犹太人的有罪不究,以及为什么神要使用一个异教徒国家惩罚犹太人先知。(1)(1)
  2. God's answer that the proud Chaldeans will themselves be punished (2)上帝的回答是骄傲的迦勒底人将自己受到惩罚(2)
  3. Prayer of Habakkuk (3)哈巴谷祷告(3)


Habakkuk哈巴谷

Advanced Information先进的信息

Habakkuk, embrace, the eighth of the twelve minor prophets.哈巴谷书,拥抱,在十二小先知第八。 Of his personal history we have no reliable information.他个人的历史中,我们没有可靠的信息。He was probably a member of the Levitical choir.他可能是一个利未合唱团的成员。He was contemporary with Jeremiah and Zephaniah.他与当代耶利米和西番雅。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Prophecies of Habakkuk预言的哈巴谷

Advanced Information先进的信息

The Prophecies of Habakkuk were probably written about BC 650-627, or, as some think, a few years later.哈巴谷的预言很可能是公元前650-627写了,或者像一些人认为,几年后。This book consists of three chapters, the contents of which are thus comprehensively described: "When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (1:2-17). And on this occasion the future punishment of the Chaldeans was revealed to him (2). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised."这本书的三个章节,其中的内容也由此全面介绍包括:“当在精神先知看到了迦勒底逼近,威胁他的土地强大的力量,看到了伟大的罪恶,他们会导致在朱迪亚,他承担他的投诉前耶和华疑惑,刚刚和纯(1:2-17),而这次的迦勒底人透露,未来的处罚是他(2),在第三章对他的国家销毁预感,在先知的灵感心,争辩,与他的希望,敌人将惩戒“ The third chapter is a sublime song dedicated "to the chief musician," and therefore intended apparently to be used in the worship of God.第三章是一个崇高的歌曲专用“的首席音乐家”,因此意显然是在神的崇拜中。It is "unequalled in majesty and splendour of language and imagery."它是“无与伦比的威严和语言和图像的辉煌。”The passage in 2:4, "The just shall live by his faith," is quoted by the apostle in Rom.在2时04流逝,“刚刚必因他的信仰”,是引述在罗使徒。1:17.1:17。(Comp. Gal. 3:12; Heb. 10:37, 38.)(。Comp.加拉太3:12;希伯来书10:37,38。)

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Prophecies of Habakkuk预言的哈巴谷

From: Home Bible Study Commentary by James M. Gray来自:主页圣经研究评论詹姆斯M灰色

Nothing is known of the personal history of Habakkuk, and but little as to the time when he prophesied.没有什么是已知的哈巴谷个人的历史,但到时候他预言很少。He is placed by some successor to Zephaniah, for he makes no mention of Assyria and yet refers to the approach of the Babylonian invasion.他是放置一些西番雅的继任者,因为他是没有提到的亚述,但指的是巴比伦的入侵方法。 See 1:6; 2:3; 3:2, 16-19.见1:6; 2:3; 3:2,16-19。The book seems to have been written by himself, as we judge from 1: 2, and 2:1, 2.这本书似乎已经写了自己,我们从1判断:2和2:1,2。His "burden" begins by lamenting the iniquity of his people 1:1-4.他的“包袱”首先感叹他的人1:1-4罪孽。He then declares God's purpose of raising up the Chaldean nation as a scourge against them, 5-10.然后,他宣称上帝的目的,提高了作为对他们祸害的迦勒底民族,5-10。The probability is that the Chaldeans (or Babylonians) were still a friendly nation (see 2 Kings 20:12-19), but they were soon to march through the land as a ravaging enemy.的概率是,迦勒底人(或巴比伦人)仍是一个友好的国家(见王下20:12-19),但他们很快就通过一个敌人蹂躏的土地进军。

There were three invasions by the Babylonians, as the second book of Kings showed us; in the reigns of Jehoiakim, Jehoiachin and Zedekiah, and it is thought Habakkuk alludes to all three.有三个入侵的巴比伦人,作为国王的第二本书向我们展示,在约雅敬,约雅斤和西底家的统治,它被认为哈巴谷暗示三种。Verse 11 of chapter 1 might be taken as a prophecy of the disease that came over Nebuchadnezzar when, as a punishment for his pride, his reason was taken from him for a season.诗的第1章11条可能被视为一种疾病​​,超过尼布甲尼撒来到时,作为他的骄傲的惩罚,他的理由是从他采取了一个赛季的预言。 The chapter concludes with an expostulation to the Holy One for inflicting such judgment on Judah and for using a nation to inflict them less righteous, as the prophet thinks, than themselves.本章最后对造成犹大这样的判断,并使用一个民族造成他们少义,作为先知认为,除了本身具有的神圣一expostulation。 In chapter 2 he awaits God's answer to this expostulation (verse 1), and receives it (verses 2-4).在第二章中,他在等待上帝的回答这个expostulation(一节),并接收它(诗2-4)。

This is encouraging.这是令人鼓舞的。"The vision shall surely come and the just shall live by faith and wait for it."“应当肯定的眼光来刚刚将生活的信心,等待它”。 The continuation of the chapter is a prediction of the judgments that shall fall on the Babylonians for their cruelty and idolatry.本章的延续是判断上的应属于他们的残酷巴比伦人和偶像崇拜的预测。"The prophet, hearing these promises and threatenings, concludes his book with a song, of praise and prayer (chapter 3). He celebrates past displays of the power and grace of Jehovah, supplicates God for the speedy deliverance of His people and closes by expressing a confidence in God which no change can destroy."他说:“先知,听到这些承诺,threatenings,总结他的著作有一首歌曲的赞美和祈祷,(第3章),他的权力和庆祝耶和华的恩惠过去显示,supplicates为他的人,并关闭了迅速解脱神表达了对上帝的信心,没有任何变化可以摧毁。“ Angus.安格斯。Attention is called to the words in chapter 2, verse 3, which the writer of Hebrews, according to the law of double reference, applies to the second coming of Christ (Hebrews 10:37, 38).注意的是所谓的话在第2章第3节,其中希伯来书的作者,根据双重职权的法律,适用于基督第二次降临(希伯来书10:37,38)。 In the same manner notice verse 4 of the same chapter, "The just shall live by faith," and the application of it in Romans 1:17; 5:1 and Galatians 3:24.在同样的方式发出通知诗句的同一章4,“刚刚将生活的信心,”和它的应用在罗马书1时17分; 5:1和加拉太3时24分。

Questions 1.问题 1。What are the terms of the indictment against Judah, 1:1-4?什么是对犹大,1:1-4起诉的条款?2.2。What features of the military power of Babylon are noted 1:8?什么样的军事实力的巴比伦特点是注意到1时08分?3.3。How would you interpret 2:1?你会如何​​解释2:1?4.4。Have you identified the New Testament reference in this lesson?你是否确定了在这一课新约参考?5.5。What are the terms of indictment against Babylon, 2:5-19?什么是对巴比伦,2:5-19起诉的条款?6.6。Memorize 3:17, 18.记忆3:17 18。


Prophecies of Habakkuk预言的哈巴谷

Henry Concise Commentary亨利简明解说

Book Synopsis: The subject of this prophecy is the destruction of Judea and Jerusalem for the sins of the people, and the consolation of the faithful under national calamities.图书简介:本预言的主题是为人民的罪恶破坏犹太和耶路撒冷,并在国家灾难的忠实的安慰。

Habakkuk 1哈巴谷书1

Synopsis: The wickedness of the land.梗概:邪恶的土地。The fearful vengeance to be executed.可怕的报复被执行。(1-11) | These judgments to be inflicted by a nation more wicked than themselves. (1-11)|这是由一个国家比自己更邪恶造成的判断。(12-17)(12-17)

Ver.版本。1-11 The servants of the Lord are deeply afflicted by seeing ungodliness and violence prevail; especially among those who profess the truth.1-11主的仆人深感困扰通过看邪恶和暴力为准;尤其是在那些谁信奉的真理。 No man scrupled doing wrong to his neighbour.没有人scrupled做错了他的邻居。We should long to remove to the world where holiness and love reign for ever, and no violence shall be before us.我们要长,消除了圣洁和爱的世界里永远统治,没有暴力,应摆在我们面前。God has good reasons for his long-suffering towards bad men, and the rebukes of good men.上帝对他的长期遭受苦难走向坏男人和好男人的责骂充分的理由。The day will come when the cry of sin will be heard against those that do wrong, and the cry of prayer for those that suffer wrong.这一天会到来的罪哭泣将是对那些做错误的一声,和祈祷为那些受到错误的哭了。

They were to notice what was going forward among the heathen by the Chaldeans, and to consider themselves a nation to be scourged by them.他们注意到发生了什么事情当中由迦勒异教徒前进,并认为自己被他们鞭打国家。But most men presume on continued prosperity, or that calamities will not come in their days.但大多数人相信的持续繁荣,或者说灾难不会进来的日子。They are a bitter and hasty nation, fierce, cruel, and bearing down all before them.他们是一个痛苦的和草率的国家,激烈,残酷和轴承都在他们面前了。They shall overcome all that oppose them.他们将克服一切反对。But it is a great offence, and the common offence of proud people, to take glory to themselves.但它是一个伟大的罪行,以及人民的共同骄傲的罪行,采取荣耀自己。The closing words give a glimpse of comfort.闭幕话给人一种舒适的一瞥。

12-17 However matters may be, yet God is the Lord our God, our Holy One. 12-17但是问题的可能,但神是耶和华我们的神,我们的圣地之一。We are an offending people, he is an offended God, yet we will not entertain hard thoughts of him, or of his service.我们是一个得罪人,他是得罪了上帝,但我们不会招待他硬的思想,或他的服务。It is great comfort that, whatever mischief men design, the Lord designs good, and we are sure that his counsel shall stand.这是莫大的安慰,不管恶作剧男装设计,主设计好了,我们相信,他的律师会的立场。Though wickedness may prosper a while, yet God is holy, and does not approve the wickedness.虽然邪恶可能繁荣一段时间,但神是圣洁的,不批准的邪恶。As he cannot do iniquity himself, so he is of purer eyes than to behold it with any approval.正如他自己不能做的罪孽,所以他的纯洁的眼睛是比谁知任何审批。By this principle we must abide, though the dispensations of his providence may for a time, in some cases, seem to us not to agree with it.根据这个原则,我们必须遵守,但一时间他的普罗维登斯可能特许,在某些情况下,似乎我们不同意。

The prophet complains that God's patience was abused; and because sentence against these evil works and workers was not executed speedily, their hearts were the more fully set in them to do evil.先知抱怨上帝的耐心被滥用,并且因为对这些邪恶的作品和工人判决没有执行迅速,他们的心是在他们更充分地设置为作恶。Some they take up as with the angle, one by one; others they catch in shoals, as in their net, and gather them in their drag, their enclosing net.他们采取了一些与角度,一个个,其他人,他们在滩涂捕捉,因为在他们的网络,并收集他们的拖累,其封闭网他们。They admire their own cleverness and contrivance: there is great proneness in us to take the glory of outward prosperity to ourselves.他们佩服自己的聪明和发明:有很大的倾向性在我们采取向外繁荣荣耀自己。This is idolizing ourselves, sacrificing to the drag-net because it is our own.这是idolizing自己,牺牲的拖净,因为它是我们自己。God will soon end successful and splendid robberies.神将很快结束成功和辉煌的抢劫。Death and judgment shall make men cease to prey on others, and they shall be preyed on themselves.死亡和裁决,应让男人停止对别人的猎物,他们应自己捕食。Let us remember, whatever advantages we possess, we must give all the glory to God.让我们记住,我们所拥有的任何优势,我们必须把所有的荣​​耀归给神。

Habakkuk 2哈巴谷书2

Synopsis: Habakkuk must wait in faith.提要:哈巴谷必须等待的信念。(1-4) | Judgments upon the Chaldeans.(1-4)|判决后,迦勒底人。(5-14) | Also upon drunkeness and idolatry.(5-14)|后drunkeness和偶像崇拜也。(15-20)(15-20)

Ver.版本。1-4 When tossed and perplexed with doubts about the methods of Providence, we must watch against temptations to be impatient.1-4当扔和有关普罗维登斯的方法疑虑困惑,我们必须注意对诱惑心急。When we have poured out complaints and requests before God, we must observe the answers God gives by his word, his Spirit, and providences; what the Lord will say to our case.当我们在神面前倒出来的投诉和要求,我们必须遵守的答案上帝通过他的话,他的精神,和providences给人;什么主会说我们的情况。 God will not disappoint the believing expectations of those who wait to hear what he will say unto them.上帝不会辜负那些等待谁听他会说对他们的期望,相信。All are concerned in the truths of God's word.所有关注在神的话语的真理。Though the promised favour be deferred long, it will come at last, and abundantly recompense us for waiting.虽然赞成推迟长期承诺,它会在最后,和丰富报答等待我们。The humble, broken-hearted, repenting sinner, alone seeks to obtain an interest in this salvation.不起眼的,心碎,悔改的罪人,独自寻求获得在这个救恩的兴趣。

He will rest his soul on the promise, and on Christ, in and through whom it is given.他将停留在他的灵魂的承诺,并在基督,并通过人,这是给定的。Thus he walks and works, as well as lives by faith, perseveresto the end, and is exalted to glory; while those who distrust or despise God's all-sufficiency will not walk uprightly with him.因此,他散步和作品,以及生活的信心,perseveresto到底,是崇高的荣耀,而那些谁不信任或轻视上帝的所有自给自足不会跟他走正直。 The just shall live by faith in these precious promises, while the performance of them is deferred.刚刚将生活在这些珍贵的承诺的信心,而他们的表现是推迟。Only those made just by faith, shall live, shall be happy here and for ever.只有那些刚刚真诚地提​​出,将生活,是很乐意在这里,永远。

5-14 The prophet reads the doom of all proud and oppressive powers that bear hard upon God's people.5-14先知读取所有的骄傲和压迫权力,承担在上帝的子民硬厄运。The lusts of the flesh, the lust of the eye, and the pride of life, are the entangling snares of men; and we find him that led Israel captive, himself led captive by each of these.肉体,眼睛的欲望,和今生的骄傲,是男人的情欲的纠缠圈套,而我们找到他,导致以色列俘虏,他自己为首的每个这些俘虏。 No more of what we have is to be reckoned ours, than what we come honestly by.没有什么,我们更多的是一股不可忽视比我们来通过我们的真诚。Riches are but clay, thick clay; what are gold and silver but white and yellow earth?财富不过是粘土,厚粘土;什么是黄金和白银,但白色和黄色的大地?Those who travel through thick clay, are hindered and dirtied in their journey; so are those who go through the world in the midst of abundance of wealth.那些谁通过厚厚的粘土旅行,是阻碍,在他们的旅途脏,所以是那些通过谁走在了世界的财富丰盈之中。And what fools are those that burden themselves with continual care about it; with a great deal of guilt in getting, saving, and spending it, and with a heavy account which they must give another day!什么是那些傻瓜负担约它不断照顾自己;与内疚中获得,保存和消费,很大,带着浓浓的帐户,他们必须给另一天!

They overload themselves with this thick clay, and so sink themselves down into destruction and perdition.他们与本厚厚的粘土超载自己,因此陷入破坏和毁灭自己了。See what will be the end hereof; what is gotten by violence from others, others shall take away by violence.看看到底将本合同,还有的是通过暴力得到别人,别人应采取暴力了。Covetousness brings disquiet and uneasiness into a family; he that is greedy of gain troubles his own house; what is worse, it brings the curse of God upon all the affairs of it.贪婪成一个家庭带来不安和不安,他说是他自己的房子获得的麻烦贪婪,更糟糕的是,它带来后,它的所有事务的神的诅咒。There is a lawful gain, which, by the blessing of God, may be a comfort to a house; but what is got by fraud and injustice, will bring poverty and ruin upon a family.有一个合法的收益,其中,由上帝的祝福,可能是一个舒适的房子,但什么是欺诈和不公平了,会带来贫困和毁灭后,一个家庭。

Yet that is not the worst; Thou hast sinned against thine own soul, hast endangered it.然而,这还不是最坏的;祢对你自己的灵魂犯罪,HAST濒危它。Those who wrong their neighbours, do much greater wrong to their own souls.这些谁错了他们的邻居,做更大的错误给自己的灵魂。 If the sinner thinks he has managed his frauds and violence with art and contrivance, the riches and possessions he heaped together will witness against him.如果罪人认为他已设法与他的欺诈行为和暴力行为艺术和发明,他的财富和财产堆在一起将见证反对他。There are not greater drudges in the world than those who are slaves to mere wordly pursuits.有没有在更大的世界苦力比那些谁是单纯的wordly追求的奴隶。And what comes of it?在谈到什么?They find themselves disappointed of it, and disappointed in it; they will own it is worse than vanity, it is vexation of spirit.他们发现自己失望的是,在失望,他们将自己它比虚荣心更糟的是,它是精神的烦恼。By staining andsinking earthy glory, God manifests and magnifies his own glory, and fills the earth with the knowledge of it, as plentifully as waters cover the sea, which are deep, and spread far and wide.通过染色andsinking朴实的荣耀,上帝舱单和放大自己的荣耀,充满了它的知识地上,如同plentifully作为水域涵盖了海,这是深,广为流传。

15-20 A severe woe is pronounced against drunkeness; it is very fearful against all who are guilty of drunkenness at any time, and in any place, from the stately palace to the paltry ale-house. 15-20一个严重荣辱与共的发音是对drunkeness,它是非常反对所有谁在任何时间酗酒有罪,在任何地方可怕,从庄严的宫殿到微不足道的啤酒内部。 To give one drink who is in want, who is thirsty and poor, or a weary traveller, or ready to perish, is charity; but to give a neighbour drink, that he may expose himself, may disclosesecret concerns, or be drawn into a bad bargain, or for any such purpose, this is wickedness.举一个喝谁在想,谁是渴差,或疲惫的旅客,还是准备灭亡,是慈善机构,但给邻居喝,他可能会暴露自己,可能disclosesecret关注,或成画赔本的买卖,或为任何目的,这是邪恶。 To be guilty of this sin, to take pleasure in it, is to do what we can towards the murder both of soul and body.为了犯此罪,参加它的乐趣,就是做对双方的灵魂和身体的谋杀我们。There is woe to him, and punishment answering to the sin.有荣辱与共的他,回答的罪处罚。The folly of worshipping idols is exposed.愚蠢的崇拜偶像是暴露无遗。The Lord is in his holy temple in heaven, where we have access to him in the way he has appointed.耶和华是他在天上的圣殿,在那里我们已经在他任命的方式与他接触。May we welcome his salvation, and worship him in his earthly temples, through Christ Jesus, and by the influence of the Holy Spirit.愿我们欢迎他的救恩,和崇拜他在地上的寺庙通过基督耶稣,并在圣灵的影响力。

Habakkuk 3哈巴谷3

Synopsis: The prophet beseeches God for his people.梗概:先知beseeches上帝为他的人民。(1,2) | He calls to mind former deliverances.(1,2)|他呼吁心前deliverances。(3-15) | His firm trust in the Divine mercy.(3-15)|信任他的公司在神圣的怜悯。(16-19)(16-19)

Ver.版本。1,2 The word prayer seems used here for an act of devotion.1,2这个词用在这里祈祷,似乎为一种奉献行为。The Lord would revive his work among the people in the midst of the years of adversity.主会恢复之间在逆境之中的人们多年来他的工作。This may be applied to every season when the church, or believers, suffer under afflictions and trials.这可能是适用于每一个季节,教堂,或信徒,在遭受苦难和考验。Mercy is what we must flee to for refuge, and rely upon as our only plea.慈悲是我们必须逃往避难,并依靠作为我们唯一的请求时。 We must not say, Remember our merit, but, Lord, remember thy own mercy.我们不能说,请记住我们的优点,但是,主啊,请记住你自己的怜悯。

3-15 God's people, when in distress, and ready to despair, seek help by considering the days of old, and the years of ancient times, and by pleading them with God in prayer.3-15神的人,当处于困境,并准备好绝望,寻求帮助,考虑老的日子里,和古代多年,并恳请他们在祈祷上帝。The resemblance between the Babylonish and Egyptian captivities, naturally presents itself to the mind, as well as the possibility of a like deliverance through the power of Jehovah.在巴比伦和埃及之间的笼养的相似性,自然提出了自己的头脑,以及像解脱通过耶和华的权力的可能性。

God appeared in his glory.上帝出现在他的荣耀。All the powers of nature are shaken, and the course of nature changed, but all is for the salvation of God's own people.所有的自然权力动摇,和大自然的过程中改变,但一切为上帝的救恩是自己的人。Even what seems least likely, shall be made to work for their salvation.即使什么似乎最有可能,应以工作为他们的救赎。Hereby is given a type and figure of the redemption of the world by Jesus Christ.特此给出一个世界耶稣基督救赎的类型和数字。 It is for salvation with thine anointed.它是为thine受膏者得救。Joshua who led the armies of Israel, was a figure of Him whose name he bare, even Jesus, our Joshua.约书亚谁领导的以色列军队,他是一个人物的名字,他光秃秃的,连耶稣,我们的约书亚。In all the salvations wrought for them, God looked upon Christ the Anointed, and brought deliverances to pass by him.在所有的salvations为他们锻造,神的受膏者基督白眼,并提请deliverances通过由他。All the wonders done for Israel of old, were nothing to that which was done when the Son of God suffered on the cross for the sins of his people.所有的旧以色列完成的奇迹,是没什么可说的做的时候,神的儿子在十字架上为他的人民遭受的罪。How glorious his resurrection and ascension!如何辉煌的复活和升天!And how much more glorious will be his second coming, to put an end to all that opposes him, and all that causes suffering to his people!而如何更辉煌将是他第二次来,以杜绝所有反对他,所有的痛苦,导致他的人!

16-19 When we see a day of trouble approach, it concerns us to prepare. 16-19当我们看到每天的麻烦的方法,它涉及我们做准备。A good hope through grace is founded in holy fear.一个良好的风度希望通过成立于神圣的恐惧。The prophet looked back upon the experiences of the church in former ages, and observed what great things God had done for them, and so was not only recovered, but filled with holy joy.先知回头一看后,年龄在教堂前的经验,并观察神伟大的事情为他们做的,所以不仅恢复,但充满神圣的喜悦。He resolved to delight and triumph in the Lord; for when all is gone, his God is not gone.他决心在主喜悦和胜利,因为当一切都消失了,他的神还没有走。Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease.销毁葡萄和无花果树,你让所有的肉体的心脏停止欢笑。But those who, when full, enjoyed God in all, when emptied and poor, can enjoy all in God.但是,这些谁,当满,享受在所有的神,当空差,可以在神所有。They can sit down upon the heap of the ruins of their creature-comforts, and even then praise the Lord, as the God of their salvation, the salvation of the soul, and rejoice in him as such, in their greatest distresses.他们可以坐下来后,其生物,舒适的废墟堆,即使这样赞美主,作为他们得救,灵魂的拯救神,飘柔在他因此在他们最大的苦恼。

Joy in the Lord is especially seasonable when we meet with losses and crosses in the world.在主的喜乐是及时,特别是当我们的损失和世界杂交满足。Even when provisions are cut off, to make it appear that man live not by bread alone, we may be supplied by the graces and comforts of God's Spirit.即使规定被切断,使之出现,人活的面包并不孤单,我们可以提供的青睐和圣灵的安慰。Then we shall be strong for spiritual warfare and work, and with enlargement of heart may run the way of his commandments, and outrun our troubles.然后,我们应负责的工作精神和强烈的战争,并与心脏扩大可能会遇到他的诫命方式,逃脱我们的麻烦。And we shall be successful in spiritual undertakings.此外,我们会取得成功的精神事业。Thus the prophet, who began his prayer with fear and trembling, ends it with joy and triumph.因此,先知,谁开始与恐惧和颤抖他的祈祷,结束时的喜悦和胜利的。And thus faith in Christ prepares for every event.因而在基督信仰准备每一个事件。The name of Jesus, when we can speak of Him as ours, is balm for every wound, a cordial for every care.耶稣的名字,当我们可以对他讲我们的,是每一个伤口,对每一个护理亲切唇膏。It is as ointment poured forth, shedding fragrance through the whole soul.这是因为药膏喷涌而出,脱落在整个灵魂的香味。 In the hope of a heavenly crown, let us sit loose to earthly possessions and comforts, and cheerfully bear up under crosses.在天堂冠的希望,让我们坐在地上的财产,以宽松和舒适,并愉快地承担下穿越了。Yet a little while, and He that shall come will come, and will not tarry; and where he is, we shall be also.然而,一小会儿,和他的自会来,也不会柏油和他在哪里,我们也应适用。


Habacuc (Habakkuk)Habacuc(哈巴谷)

Catholic Information天主教信息

The eighth of the Minor Prophets, who probably flourished towards the end of the seventh century BC该未成年人的先知第八,谁可能在接近年底公元前七世纪蓬勃发展

I. NAME AND PERSONAL LIFE一,名称和个人生活

In the Hebrew text (i,1; iii, 1), the prophet's name presents a doubly intensive form Hàbhàqqûq, which has not been preserved either in the Septuagint: Ambakoum, or in the Vulgate: Habacuc.在希伯来文(一,1,三,1),先知的名义提出了双重密集的形式Hàbhàqqûq,它并没有被保存在七十之一:Ambakoum,还是在武加大:Habacuc。 Its resemblance with the Assyrian hambakûku, which is the name of a plant, is obvious.它与亚述人hambakûku,这是一种植物的名称,相似是显而易见的。Its exact meaning cannot be ascertained: it is usually taken to signify "embrace" and is at times explained as "ardent embrace", on account of its intensive form.它的确切含义,不能确定的:它通常采取的表示“拥抱”,是有时解释为“热烈拥抱”的形式,其密集的帐户。Of this prophet's birth-place, parentage, and life we have no reliable information.其中先知的出生地,出生和生活中,我们没有可靠的信息。The fact that in his book he is twice called "the prophet" (i, 1; iii, 1) leads indeed one to surmise that Habacuc held a recognized position as prophet, but it manifestly affords no distinct knowledge of his person.而在他的书,他两次被称为“先知”(一,1,三,1)事实上确实导致一个推测Habacuc举行的先知公认的地位,但它显然affords没有他的人不同的知识。 Again, some musical particulars connected with the Hebrew text of his Prayer (ch. iii) may possibly suggest that he was a member of the Temple choir, and consequently a Levite: but most scholars regard this twofold inference as questionable.再次,随着他的祈祷希伯来文(章三)连接一些音乐资料有可能表明,他是圣殿合唱团的成员,因此利未人:但多数学者认为这个问题有两个推论。 Hardly less questionable is the view sometimes put forth, which identifies Habacuc with the Judean prophet of that name, who is described in the deuterocanonical fragment of Bel and the Dragon (Dan., xiv, 32 sqq.), as miraculously carrying a meal to Daniel in the lion's den.几乎少质疑的是,有时提出的观点,标识与该名犹太先知,谁是阐述贝尔和龙次经片段(但,十四,32 SQQ)作为奇迹般地背着餐,Habacuc但以理在狮子的巢穴。

In this absence of authentic tradition, legend, not only Jewish but also Christian, has been singularly busy about the prophet Habacuc.在这种情况下的真正的传统,传说,不仅犹太人而且基督教,一直对先知Habacuc奇忙。It has represented him as belonging to the tribe of Levi and as the son of a certain Jesus; as the child of the Sunamite woman, whom Eliseus restored to life (cf. 2 Kings 4:16 sqq.); as the sentinel set by Isaias (cf. Isaiah 21:6; and Habakkuk 2:1) to watch for the fall of Babylon.它表示为属于利未支派和某耶稣的儿子他,作为Sunamite女人,谁Eliseus恢复生命(参王下4点16 SQQ)子女;作为定点设置伊萨亚斯(参见以赛亚书21:6;和哈巴谷书2:1)观看了巴比伦下降。According to the "Lives" of the prophets, one of which is ascribed to St. Epiphanius, and the other to Dorotheus, Habacuc was of the tribe of Simeon, and a native of Bethsocher, a town apparently in the tribe of Juda.据“生活”的先知,其中之一是归因于圣埃皮法尼乌斯,以及对Dorotheus其他Habacuc是西缅支派,以及Bethsocher人,在部落的犹大镇明显。 In the same works it is stated that when Nabuchodonosor came to besiege Jerusalem, the prophet fled to Ostrakine (now Straki, on the Egyptian coast), whence he returned only after the Chaldeans had withdrawn; that he then lived as a husbandman in his native place, and died there two years before Cyrus's edict of Restoration (538 BC).在同一作品中指出,当Nabuchodonosor来到围攻耶路撒冷,先知逃到Ostrakine(现在Straki,在埃及海岸),他从那里返回后,才迦勒底人已撤回;他那么作为农夫住在他的家乡地方,死在那里的前两年居鲁士的恢复(538年)诏令。 Different sites are also mentioned as his burial-place.不同的网站也提到他的埋葬地点。The exact amount of positive information embodied in these conflicting legends cannot be determined at the present day.在这些冲突的传说所体现的积极信息的确切数额无法确定在今天。The Greek and Latin Churches celebrate the feast of the prophet Habacuc on 15 January.希腊和拉丁教会庆祝1月15日先知Habacuc盛宴。

II. II。CONTENTS OF PROPHECY录的预言

Apart from its short title (i, 1) the Book of Habacuc is commonly divided into two parts: the one (i,2-ii, 20) reads like a dramatic dialogue between God and His prophet; the other (chap. iii) is a lyric ode, with the usual characteristics of a psalm.除了它的简称(I,1)Habacuc书通常分为两部分:一个(我,2 - II,20)像神与祂的先知戏剧性的对话读,其他(第三章)是抒情的颂歌,用了诗一般的特性。The first part opens with Habacuc's lament to God over the protracted iniquity of the land, and the persistent oppression of the just by the wicked, so that there is neither law nor justice in Juda: How long is the wicked thus destined to prosper?第一部分打开,Habacuc的感叹上帝对土地长期的罪孽,并持续压迫的正义的邪恶,让既没有法律也没有在犹大正义:多长时间因此注定要繁荣恶人? (i, 2-4).(I,2-4)。Yahweh replies (i, 5-11) that a new and startling display of His justice is about to take place: already the Chaldeans -- that swift, rapacious, terrible, race -- are being raised up, and they shall put an end to the wrongs of which the prophet has complained.耶和华篇(I,5-11),一个新的和令人吃惊他的正义显示即将发生:已经是迦勒底人 - 即迅速,贪婪,可怕的种族 - 正在兴起,并应制止对其中的先知抱怨委屈。Then Habacuc remonstrates with Yahweh, the eternal and righteous Ruler of the world, over the cruelties in which He allows the Chaldeans to indulge (i, 12-17), and he confidently waits for a response to his pleading (ii, 1).然后用耶和华,世界永恒和正义的标尺过的残酷,他在使迦勒放纵(I,12-17),和他Habacuc remonstrates自信地等待他的恳求反应(二,1)。God's answer (ii, 2-4) is in the form of a short oracle (verse 4), which the prophet is bidden to write down on a tablet that all may read it, and which foretells the ultimate doom of the Chaldean invader.上帝的回答(二,2-4)是在很短的甲骨文(第4节),其中先知是bidden写在Tablet下来,所有可能读它,并预言了迦勒底侵略者最终灭亡的形式。 Content with this message, Habacuc utters a taunting song, triumphantly made up of five "woes" which he places with dramatic vividness on the lips of the nations whom the Chaldean has conquered and desolated (ii, 5-20).与此消息的内容,Habacuc说出a嘲弄歌,胜利由五个“连环套”,他与戏剧生动地对人的迦勒底征服和荒凉(二,5-20)国家的嘴唇了。 The second part of the book (chap. iii) bears the title: "A prayer of Habacuc, the prophet, to the music of Shigionot."该书的第二部分(第三章)的标题是:“一个Habacuc,先知的祷告,对Shigionot音乐。”Strictly speaking, only the second verse of this chapter has the form of a prayer.严格地说,只有本章第二首诗歌具有一种祈祷的形式。The verses following (3-16) describe a theophany in which Yahweh appears for no other purpose than the salvation of His people and the ruin of His enemies.下面的诗句(3-16)中​​,描述了theophany耶和华不超过他的人民和他的敌人破坏拯救其他目的出现。 The ode concludes with the declaration that even though the blessings of nature should fail in the day of dearth, the singer will rejoice in Yahweh (17-19). ODE的结尾的声明,即使大自然的祝福要失败的缺乏一天,歌手将在耶和华欢呼(17-19)。Appended to chap.附加到第二章。 iii is the statement: "For the chief musician, on my stringed instruments."三是声明:“对于我的首席音乐家弦乐器。”

III. III。DATE AND AUTHORSHIP日期和作者

Owing chiefly to the lack of reliable external evidence, there has been in the past, and there is even now, a great diversity of opinions concerning the date to which the prophecy of Habacuc should be ascribed.由于主要以可靠的外部证据不足,出现了在过去,甚至有现在,有很多不同意见,有关的日期,以其中Habacuc预言应归因。 Ancient rabbis, whose view is embodied in the Jewish chronicle entitled Seder olam Rabbah, and is still accepted by many Catholic scholars (Kaulen, Zschokke, Knabenbauer, Schenz, Cornely, etc.), refer the composition of the book to the last years of Manasses's reign.古代拉比,其观点是体现在题为家宴奥兰拉巴犹太编年史,仍然被许多天主教学者(考伦,Zschokke,Knabenbauer,Schenz,Cornely等)所接受,是指书的组成,在过去几年Manasses的统治。 Clement of Alexandria says that "Habacuc still prophesied in the time of Sedecias" (599-588 BC), and St. Jerome ascribes the prophecy to the time of the Babylonian Exile.克莱门特亚历山大说,“Habacuc还预言在Sedecias时间”(599-588年),和圣杰罗姆归因于预言到巴比伦流亡的时间。 Some recent scholars (Delitzsch and Keil among Protestants, Danko, Rheinke, Holzammer, and practically also Vigouroux, among Catholics, place it under Josias (641-610 BC). Others refer it to the time of Joakim (610-599 BC), either before Nabuchodonosor's victory at Carchemish in 605 BC (Catholic: Schegg, Haneberg; Protestant: Schrader, S. Davidson, König, Strack, Driver, etc.); while others, mostly out-and-out rationalists, ascribe it to the time after the ruin of the Holy City by the Chaldeans. As might be expected, these various views do not enjoy the same amount of probability, when they are tested by the actual contents of the Book of Habacuc. Of them all, the one adopted by St. Jerome, and which is now that propounded by many rationalists, is decidedly the least probable: to ascribe, as that view does, the book to the Exile, is, on the one hand, to admit for the text of Habacuc an historical background to which there is no real reference in the prophecy, and, on the other, to ignore the prophet's distinct references to events connected with the period before the Bablyonian Captivity (cf. i, 2-4, 6, etc.). All the other opinions have their respective degrees of probability, so that it is no easy matter to choose among them. It seems, however, that the view which ascribes the book to 605-600 BC "is best in harmony with the historical circumstances under which the Chaldeans are presented in the prophecy of Habacuc, viz. as a scourge which is imminent for Juda, and as oppressors whom all know have already entered upon the inheritance of their predecessors" (Van Hoonacker).一些(Delitzsch和Keil新教徒之间,丹科,Rheinke,Holzammer,切实还Vigouroux,其中天主教徒,置于Josias(641-610 BC)它,其他的交给了乔金姆(610-599年)时间最近的学者,无论是前Nabuchodonosor的在公元前605年Carchemish(天主教:Schegg,Haneberg;新教:施拉德,S.戴维森,柯尼希,施特拉克,驱动程序等);胜利,而其他人,大多是出于和出理性主义,赋予它的时间后由迦勒圣城的毁灭。正如所料,这些不同的意见,不享受的概率是相同的,当他们通过对Habacuc书的实际内容进行测试,其中所有,一个通过圣杰罗姆,哪些是现在许多理性主义propounded,绝对是最有可能:以归因,因为这种看法呢,到流亡的书,是,一方面,承认为Habacuc历史的文字背景,其中有没有真正的预言参考,而且,另一方面,忽视对前连接Bablyonian圈养的时期(见我,2-4,6等)事件的先知的不同参考,所有其他意见的概率各自的程度,所以,这是不容易的事情,选择其中的,似乎,然而,认为这归因于书605-600 BC“是最好的和谐与历史情况下,迦勒底呈现在Habacuc,即预言。视为洪水猛兽这对犹大迫在眉睫,而作为压迫者人都知道已经在前人的继承“(范Hoonacker)进入。

During the nineteenth century, objections have oftentimes been made against the genuineness of certain portions of the Book of Habacuc.在十九世纪,反对意见常常作出反对的Habacuc书的某些部分的真实性。In the first part of the work, the objections have been especially directed against i, 5-11.在工作​​的第一部分,反对意见,特别是针对我,5-11。But, however formidable they may appear at first sight, the difficulties turn out to be really weak, on a closer inspection; and in point of fact, the great majority of critics look upon them as not decisive.但是,尽管他们可能会出现巨大的第一眼,困难变成真正弱上仔细检查,以及在事实来看,绝大多数的批评后,他们看起来不是决定性的。 The arguments urged against the genuineness of chapter ii, 9-20, are of less weight still.对第二章,敦促9-20真实性的论点,是重量轻之中。Only in reference to chapter iii, which forms the second part of the book, can there be a serious controversy as to its authorship by Habacuc.只有在参照第三章,这构成了本书的第二部分,可以有一个严重的争议,对其所Habacuc作者。Many critics treat the whole chapter as a late and independent poem, with no allusions to the circumstances of Habacuc's time, and still bearing in its liturgical heading and musical directions (vv. 3, 9, 13, 19) distinct marks of the collection of sacred songs from which it was taken.许多评论家视为迟到,独立诗全篇,没有对Habacuc的时间典故的情况下,仍然在其礼仪标题(vv. 3,9,13,19)音乐方向轴承的鲜明标记的集合从它被带到神圣的歌曲。According to them, it was appended to the Book of Habacuc because it had already been ascribed to him in the title, just as certain psalms are still referred in the Septuagint and in the Vulgate to some prophets.据他们说,这是追加到Habacuc本书,因为它已经被赋予的称号给他,只是因为某些诗篇仍然在七十和一些先知武加大转介。 Others, indeed in smaller number, but also with greater probability, regard only the last part of the chapter iii, 17-19 as a later addition to Habacuc's work: in reference to this last part only does it appear true to say that it has no definite allusions to the circumstances of Habacuc's time.其他人,确实在数量较少,但也有更大的可能性,认为以后除了Habacuc的工作仅仅是第三章,17-19的最后一部分:在参考这最后一部分不仅看起来确实可以说,它已到Habacuc的当时的情况没有明确的典故。 All things considered, it seems that the question whether chapter iii be an original portion of the prophecy of Habacuc, or an independent poem appended to it at a later date, cannot be answered with certainty: too little is known in a positive manner concerning the actual circumstances in the midst of which Habacuc composed his work, to enable one to feel confident that this portion of it must or must not be ascribed to the same author as the rest of the book.所有的事情考虑,似乎质疑第三章是对的Habacuc预言,或一个独立的诗附加在以后的日子到它原来的一部分,不能肯定地回答:太少是一个积极的态度已知有关在中间,其中Habacuc组成了他的工作,使一个有信心,这其中的一部分必须或不得归因于作为本书的其余部分作者的实际情况。

IV. IV。LITERARY AND TEXTUAL FEATURES文学和文本特征

In the composition of his book, Habacuc displays a literary power which has often been admired.在他的著作组成,Habacuc显示了文学权力,常常被推崇。His diction is rich and classical, and his imagery is striking and appropriate.他的文辞丰富,古典,他的形象是惊人的和适当的。 The dialogue between God and him is highly oratorical, and exhibits to a larger extent than is commonly supposed, the parallelism of thought and expression which is the distinctive feature of Hebrew poetry.上帝和他之间的对话是非常演说,并在更大程度上表现出比通常假定,思想和表达并行这是希伯来诗歌的显着特点。 The Mashal or taunting song of five "woes" which follows the dialogue, is placed with powerful dramatic effect on the lips of the nations whom the Chaldeans have cruelly oppressed.五“连环套”,它遵循对话马沙尔或嘲弄的歌曲,是摆在与强大的国家的人都残酷压迫的迦勒底人的嘴唇产生巨大影响。 The lyric ode with which the book concludes, compares favourably in respect to imagery and rhythm with the best productions of Hebrew poetry.抒情诗的抒情与该书的结论是,在尊重媲美的图像,并与希伯来诗歌最好的生产节奏。These literary beauties enable us to realize that Habacuc was a writer of high order.这些文学美女使我们认识到,Habacuc是一个高层次的作家。They also cause us to regret that the original text of his prophecy should not have come down to us in all its primitive perfection.它们还使我们遗憾的是,他的预言原文应该不会有回落的所有原始完美给我们。As a matter of fact, recent interpreters of the book have noticed and pointed out numerous alterations, especially in the line of additions, which have crept in the Hebrew text of the prophecy of Habacuc, and render it at times very obscure.由于事实上,最近翻译的书已经注意到,并指出许多改变,特别是在增加线路,已在希伯来文的Habacuc预言蹑手蹑脚,并呈现有时很模糊了。 Only a fair number of those alterations can be corrected by a close study of the context; by a careful comparison of the text with the ancient versions, especially the Septuagint; by an application of the rules of Hebrew parallelism, etc. In the other places, the primitive reading has disappeared and cannot be recovered, except conjecturally, by the means which Biblical criticism affords in the present day.只有那些相当数量的改变,可以纠正的上下文仔细研究,通过对文本与古老的版本,尤其是七十仔细比较,由平行的希伯来文等规则在其他地方应用,原始读数消失,无法恢复,除非conje​​cturally,由手段,圣经批评,至今affords。

V. PROPHETICAL TEACHING五,预言教学

Most of the religious and moral truths that can be noticed in this short prophecy are not peculiar to it.在宗教和道德,可以在这短短的预言发现真理大部分都没有它特有的。They form part of the common message which the prophets of old were charged to convey to God's chosen people.他们形成共同的讯息,老先知被指控传达给上帝的选民的一部分。Like the other prophets, Habacuc is the champion of ethical monotheism.像其他先知,Habacuc是伦理一神教冠军。For him, as for them, Yahweh alone is the living God (ii, 18-20); He is the Eternal and Holy One (i, 12), the Supreme Ruler of the Universe (i, 6, 17; ii, 5 sqq.; iii, 2-16), Whose word cannot fail to obtain its effect (ii, 3), and Whose glory will be acknowledged by all nations (ii, 14).对他来说,作为对他们来说,耶和华单是活着的上帝(二,18-20),他是永恒的和神圣一(I,12),宇宙的最高统治者(I,6,17;二,5 SQQ;三,2-16),其字不能不获得其效果(二,3),其荣耀将被所有国家承认(二,14)。In his eyes, as in those of the other prophets, Israel is God's chosen people whose unrighteousness He is bound to visit with a signal punishment (i, 2-4).在他眼里,如同在其他先知者,以色列是上帝的选民,其不义,他必然要参观一个信号处罚(I,2-4)。The special people, whom it was Habacuc's own mission to announce to his contemporaries as the instruments of Yahweh's judgment, were the Chaldeans, who will overthrow everything, even Juda and Jerusalem, in their victorious march (i, 6 sqq.).特殊的人,谁是Habacuc自己的使命,宣布要为耶和华的判决文书他同时代的,是迦勒底人,谁就会推翻一切,甚至犹大和耶路撒冷的胜利进军(I,6 SQQ)。This was indeed at the time an incredible prediction (i, 5), for was not Juda God's kingdom and the Chaldean a world-power characterized by overweening pride and tyranny?这在当时的确是一个令人难以置信的预测(I,5),为犹大不是神的国度和迦勒底世界权力唯我独尊的傲慢与专制的特点? Was not therefore Juda the "just" to be saved, and the Chaldean really the "wicked" to be destroyed?因此没有犹大“只是”被保存,并迦勒底真的是“恶人”被破坏?The answer to this difficulty is found in the distich (ii, 4) which contains the central and distinctive teaching of the book.对这个困难的回答是发现在对联(二,4),其中包含了本书的中心和独特的教学。Its oracular form bespeaks a principle of wider import than the actual circumstances in the midst of which it was revealed to the prophet, a general law, as we would say, of God's providence in the government of the world: the wicked carries in himself the germs of his own destruction; the believer, on the contrary, those of eternal life.其oracular形式四起了广泛的进口比在它被发现的先知,一般规律,我们会说上帝的普罗维登斯,在世界各国政府当中的实际情况的原则:恶人在自己的执行他自己破坏细菌;信徒,相反,那些永恒的生命。 It is because of this, that Habacuc applies the oracle not only to the Chaldeans of his time who are threatening the existence of God's kingdom on earth, but also to all the nations opposed to that kingdom who will likewise be reduced to naught (ii, 5-13), and solemnly declares that "the earth shall be filled with the knowledge of the glory of Yahweh, as the waters cover the sea" (ii, 15).正是因为如此,该Habacuc应用甲骨文不仅给他的时间谁是威胁着神在地上的王国existence迦勒底人,也给所有反对,谁就会同样被降低到零王国的国家(二, 5-13),并郑重宣布,“地球应充满了耶和华荣耀的知识,好像水充满洋海”(二,15)。It is because of this truly Messianic import that the second part of Habacuc's oracle (ii, 4b) is repeatedly treated in the New Testament writings (Romans 1:17; Galatians 3:11; Hebrews 10:38) as being verified in the inner condition of the believers of the New Law.这是,Habacuc的甲骨文(二,4B)的第二部分是多次在新的(罗马书1:17;加拉太书3:11,希伯来书10:38)约书卷治疗,因为这是真正的救世主导入为在内部验证条件对新税法的信徒。

Publication information Written by Francis E. Gigot.出版信息写弗朗西斯E. Gigot。Transcribed by Thomas J. Bress.转录由托马斯J. Bress。The Catholic Encyclopedia, Volume VII.天主教百科全书,体积七。Published 1910.发布1910年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, June 1, 1910. Nihil Obstat,1910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farley枢机主教,大主教纽约

Bibliography参考书目

COMMENTARIES:评注:

CATHOLIC:--SHEGG (2nd ed., Ratisbon, 1862); RHEINKE (Brixen, 1870); TROCHON (Paris, 1883); KNABENBAUER (Paris, 1886);天主教: - SHEGG(第二版,拉蒂斯邦,1862年); RHEINKE(布雷萨诺内,1870年); TROCHON(巴黎,1883年); KNABENBAUER(巴黎,1886年);

NON-CATHOLIC:--DELITZSCH (Leipzig, 1843); VON ORELLI (Eng. tr. Edinburgh, 1893); KLEINERT (Leipzig, 1893); WELLHAUSEN (3rd ed., Berlin, 1898); DAVIDSON (Cambridge, 1899); MARTI (Freiburg im Br., 1904); NOWACK (2nd ed., Göttingen, 1904); DUHM (Tübingen, 1906); VAN HOONACKER (Paris, 1908).非天主教: - DELITZSCH(莱比锡,1843); VON ORELLI(工程学入门爱丁堡,1893年);莱内特(莱比锡,1893年);豪森(第3版,柏林,1898年); DAVIDSON(剑桥,1899年);马蒂(弗赖堡IM溴,1904年); NOWACK(第二版,哥廷根,1904年); DUHM(图宾根,1906年); VAN HOONACKER(巴黎,1908年)。


Book of Habakkuk哈巴谷书

Jewish Perspective Information犹太人的角度看信息

ARTICLE HEADINGS:第标题:

Contents.内容。

-Biblical Data:圣经的数据:

Style.风格。

-Critical View:临界查看:

Contents.内容。

-Biblical Data:圣经的数据:

One of the twelve minor prophetical books.其中十二小先知书。It readily falls into two parts: (1) ch.它很容易分为两部分:(1)CH。i.and ii.; (2) ch.和二;(2)CH。 iii.三。The first part is a "massa" (a condemnatory prophecy).第一部分是“马萨”(一处罚的预言)。But contrary to the usage in other prophetical books, it is not stated against what people the prophecy is spoken.但相反的其他预言书的使用,它不是针对什么人说的预言是口语。As it now stands in the Masoretic text, the first part is in the form of a dialogue.由于现在在马所拉文本站,第一部分是在一个对话的形式。Ch.CH。i.2-4 laments the prevailing moral corruption, which God does not seem to heed; i. 2-4感叹当时的道德堕落,上帝似乎并不理会;岛5-11 contains the divine announcement of an impending judgment through the Chaldeans; i. 5-11包含通过迦勒底即将发生的判断神圣的公告;岛12-17 gives the prophet's complaint of the excessive pride and cruelty of the enemy. 12-17给出了先知的过度骄傲和敌人的残酷投诉。In ch.在CH。ii.II。God admonishes Habakkuk not to judge hastily that evil is triumphant, but to remain confident (1-4).上帝告诫哈巴谷不要贸然判断是邪恶的胜利,但仍然有信心(1-4)。Five "wos," the contents of the "mashal" or "taunting proverb" (5-6), phrased by the very people oppressed by the conqueror, are enumerated (6, 9, 12, 13, 19).五“WOS,”的“马沙尔”或“嘲弄谚语”(5-6)由由征服者被压迫人民的措辞非常的内容,列举(6,9,12,13,19)。 Ch.CH。iii.三。is a psalm reciting various theophanies, describing God's warlike power, which bends earth, mountains, and rivers to His purposes-yea, even sun and moon, in behalf of His people.是诗朗诵各种theophanies,描述上帝的好战的权力,这弯大地,山川,河流,以他的目的,是啊,连太阳和月亮,在他的人民代表。 The song concludes with a declaration that though the blessings of nature shall fail in days of dearth, the singer will rejoice in the Lord (17-19).歌曲结尾的声明,虽然大自然的祝福将失败的缺乏天,歌手将飘柔的主(17-19)。

Style.风格。

The book abounds in striking expressions and rare words, eg, the description of the invasion of the Chaldeans (i. 6 et seq.); of God as having "eyes too pure to behold evil" (i. 13); of "men as fishes of the sea" (i. 14); of the worship of the fisherman's implements (i. 16); of "the stone that crieth out" (ii. 11); of the folly of idolatry (ii. 18-19).书中盛产引人注目的表情和生僻字,例如,对入侵的迦勒底人(一6及以下)的说明;为有“眼睛太纯以谁知恶”(一13)神的“男作为海洋鱼类“(一14);的渔夫的实现崇拜(一16);的”石头的crieth出“(白介素11);愚蠢的偶像崇拜(白介素18-19 )。Ch. CH。iii.三。especially is rich in striking similes (14-15).尤其是在(14-15)引人注目的比喻丰富。The book is remarkable also for originality.该书是显着的也独具匠心。The author departs from the usual method of the Prophets.笔者背离的先知通常的方法。In their addresses the nation is central; in Habakkuk's itis God and His government of the world.在他们的地址是中央民族,在哈巴谷的炎神和他的世界政府。He attempts to unravel the meaning of God's tolerance of tyranny and wrong.他试图解开神的暴政和错误的宽容的意义。In his questions Habakkuk voices doubts to God, though not against God (GA Smith, "The Twelve Prophets," ii. 130 et seq.).在他的问题哈巴谷怀疑上帝的声音,虽然不反对神(GA史密斯,“十二先知,”二130及以下)。

-Critical View:临界查看:

Ch. CH。i. and ii., on the whole, are regarded as the work of one prophet.和二,就整体而言,被认为是一个先知的工作。Still, the text as now presented has been found to contain certain difficulties.不过,像现在提出的文本已被发现含有一定的困难。 Taking i.以一2-4 to be descriptive of Israel's moral corruption, critics have argued that this section could not have been part of a prophecy devoted to the setting forth of the wrongs under which Israel was suffering, a different sense thus attaching to the "wicked" and "righteous" in i. 2-4成为以色列的道德腐败的描述,评论家认为,这部分不可能被专门的不法行为下,以色列遭受的设置提出了预言的一部分,不同的感觉从而所附的“邪恶”和“正义”的一 4 and i.4,一13 respectively.13分别。 Giesebrecht ("Beiträge zur Jesaiakritik," pp. 197 et seq.) and Wellhausen ("Kleine Propheten," in "Vorarbeiten und Skizzen") therefore consider i. Giesebrecht(“Beiträge楚Jesaiakritik,”第197页起)和豪森(“克莱Propheten,”在“Vorarbeiten UND Skizzen”),因此认为一5-11 to be an older and independent prophecy written previous to the remainder of i. 5-11是一个独立的预言书面老年人和以前的一,其余and ii.; ch.和二;。通道。i.12 is regarded as the sequel to i.12被认为是向岛续集4.4。The subject of the complaint in i.在岛的投诉事项2 is different from that in ii.二是从二不同。1.1。Kirkpatrick ("Doctrine of the Prophets," p. 268) holds the book as a whole to be the fruit of religious reflection, giving conclusions reached only "after a prolonged mental struggle."柯克帕特里克(“先知的学说”第268页)认为,作为一个整体要对宗教的反思水果的书,给人得出的结论只有“经过长时间的心理斗争。”

That i.那岛5-6, where the power of the Chaldeans is represented as still of the future, and i. 5-6,这里的迦勒底功率表示为仍然是未来,岛13-16, ii.13-16,II。 10, 17 disagree, though their descriptions of foreign nations appear to be based on actual observation, is another difficulty raised by critical scholars. 10日,17不同意,虽然外国的描述似乎是实际观测为基础,通过批判学者提出另一个困难。Budde (in "Studien und Kritiken," 1893, pp. 383 et seq.), reverting to a certain extent to Kuenen's disinclination to assume an earlier and a later section (see Kuenen, "Historisch-Critisch Onderzoek," ii. 386 et seq., Leyden, 1889), showed that Habakkuk had in mind two world-powers: an oppressor (i. 2-4), and the Chaldeans, appointed to punish him (i. 5 et seq.).布德(在“家庭研究UND Kritiken,”1893年,第383页起),恢复到一定程度Kuenen的不愿承担较早和后面的部分(见Kuenen,“历史,Crit​​isch Onderzoe​​k,”二。386等。SEQ,莱顿,1889),表明哈巴谷心中​​有两个世界大国:一个压迫者(一2-4),并迦勒底人,获委任为惩罚他(一5及以下)。 But this necessitates the placing of i.但是这需要放置的一5-11 after ii.5-11后二。 4.4。The oppressor to be destroyed is Assyria, and the Chaldeans are the implement of God's judgment.将要被销毁压迫者是亚述和迦勒底是上帝的判决执行。It is of the Assyrian's pride that the prophet speaks, not of the Chaldeans' presumptuousness.正因为如此,先知说话,迦勒底“presumptuousness不是亚述人的骄傲。

Ch. CH。iii.三。is a psalm, not free from mythological elements and not by Habakkuk.是诗篇,没有摆脱神话元素和哈巴谷没有。It must have formed part of a liturgical collection, accidentally incorporated with Habakkuk's prophecies (Stade's "Zeitschrift," iv. 157 et seq.).它必须形成一个集意外礼仪与哈巴谷的预言(体育场的“(杂志),”四,157页起)合并,组成部分。The text is corrupt in many places (Wellhausen, "Die Kleinen Propheten," 3d ed.).该文本是在许多地方损坏(豪森,“模具Kleinen Propheten,”3D版)。Verses 17-19 are additions by later hands, verse 18 being a eulogy, such as is frequently found at the close of liturgical songs.诗篇17-19被新增加的手,第18节是一个悼词,如经常在附近发现的礼仪歌曲。

Emil G. Hirsch埃米尔赫斯基G.

Jewish Encyclopedia, published between 1901-1906.犹太百科全书,1901至1906年间出版。

Bibliography:参考书目:

Nowack, Die Kleinen Propheten, Göttingen, 1897; Rothstein, in Studien und Kritiken, 1894; Budde, in The Expositor, May, 1895.EGHNowack,模具Kleinen Propheten,哥廷根,1897年,罗斯坦,在北达科Kritiken(研究),1894年,布德,在解释者,五月,1895.EGH


Habakkuk哈巴谷

Jewish Perspective Information犹太人的角度看信息

ARTICLE HEADINGS:第标题:

The Age and Home of Habakkuk.在年龄和家庭的哈巴谷。

Prophet; author of the eighth in the collection of the twelve minor prophetical books.先知,是在十二小先知书的作者收集第八。The etymology of the name of the prophet is not clear.而先知的名字词源不明确。It seems to be a loan-word representing the Assyrian "hambaḳûḳu," a garden-plant (Friedrich Delitzsch, "Prolegomena," p. 84; König, "Historisch-Kritisches Lehrgebäude der Hebräischen Sprache," ii. 1. 473, on the vocalization), and has the appearance of being a writer's pseudonym (FE Peiser, "Der Prophet Habakuk," in "Mitteilungen der Vorderasiatischen Gesellschaft," 1903, i. 12).这似乎是个贷字代表亚述人“hambaḳûḳu,”花园式工厂(弗里德里希Delitzsch,“绪论”,页84;。柯尼希,“历史,Kritisches Lehrgebäude DER Hebräischen Sprache,”二1 473上在发声),并在被一个作家的笔名外观(FE Peiser,“明镜先知Habakuk”,“Mitteilungen DER Vorderasiatischen GESELLSCHAFT,”1903年,一12)。That he was a Levite has been urged on the strength of the postscript to ch.他是一个利未人一直对后记实力CH要求。iii.三。(verse 19, "on my stringed instruments"), which indicates that he owned instruments: only a Levite was authorized to use an instrument to accompany his songs in the Temple. (19节,“在我的弦乐器”),这表明他拥有的工具:只有一个利未人被授权使用的工具陪伴他的歌曲在寺庙。The superscription of the Septuagint apocryphon Βὴλ καὶ Δράκωυ, in the Codex Chisianus, also designates him a Levite.该译本apocryphon上标ΒὴλκαὶΔράκωυ,在食品Chisianus,也指他一个利未人。The absence of exact information concerning his life left a vacuum that has been filled by myths and legends (see Franz Delitzsch, "De Habacuci Prophetæ Vita").有关的确切信息的情况下他的生活留下了已被充满神话和传说(见弗朗茨Delitzsch,“德Habacuci Prophetæ维他”)的真空。The above-named apocryphon makes him a contemporary of Daniel, whom he was miraculously privileged to visit in the lion's den and supply with food.上述命名apocryphon使他的丹尼尔,他奇迹般地人有幸参观了狮子的巢穴和食物供应当代。In this Greek story his father's name is given as "Jesus" (Joshua).在这个希腊故事他父亲的名字表示为“耶稣”(书)。Jewish tradition makes him the son of the Shunammite woman (see Elisha), but nevertheless a contemporary of Daniel (see "Seder ha-Dorot"; Abravanel's commentary to Habakkuk; Zohar, Lek Leka; Neubauer, "The Book of Tobit," Appendix).犹太人的传统使他的书念妇人女子(见以利沙)的儿子,但仍然是丹尼尔当代(见“家宴公顷Dorot”;阿布拉瓦内尔的评注哈巴谷;佐哈尔,沥乐卡;纽鲍尔,附录“的托比书,书” )。Of the many conceits current among the cabalists with reference to this prophet, the most curious was that which declared him to be the reincarnation of Adam.在这当中,参照本先知cabalists目前许多自负,最好奇的是,宣布他是亚当的轮回。His grave was shown at several places (See Hukkok).他的坟墓被显示在(见Hukkok)的几个地方。

The Age and Home of Habakkuk.在年龄和家庭的哈巴谷。

Peiser (lc) contends that Habakkuk is the pseudonym of a Judean prince held as a hostage in Nineveh, and who witnessed the attack of the Medes, in alliance with Chaldea and Babylon, in 625 BC But his book announces a second attack. Peiser(LC)认为哈巴谷是一个犹太王子化名为在尼尼微人质,谁见证了玛代人的攻击,在迦勒底和巴比伦的联盟在625 BC,但他的书宣布了第二次攻击。This prince may have been the son or grandson of Manasseh.这王子也许是玛拿西的儿子或孙子。Peiser shows that Habakkuk displays remarkable familiarity with Assyrian literature, his similes indicating quotations from, and adaptations of, Assyrian mythological writings. Peiser显示,哈巴谷与亚述文献显示,他的比喻说明,从报价,和,亚述神话著作改编显着的熟悉程度。By others, Habakkuk is made the contemporary of Jeremiah and a resident of Jerusalem, after the "discovery" of Deuteronomy (621 BC), but before the death of Josiah (609 BC).其他人,哈巴谷是取得了耶利米和耶路撒冷居民的当代,在“发现”申命记(621年),但在约西亚(609 BC)死亡。By many Jewish commentators he is assigned to the reign of Manasseh.许多犹太评论家,他被分配到玛拿西统治。He is, however, clearly under the influence of Isaiah; and the view which makes him a younger disciple of the greater prophet, advanced by Walter K. Betteridge in "Journal of American Theology," Oct., 1903, seems to meet best the situation reflected in the book.他是,但是,明确的影响下,以赛亚书,并认为这让他的年轻弟子大先知,由Walter K. Betteridge先进的“美国神学杂志”10月,1903年,似乎达到最佳的情况反映在书中。The Assyrians, originally regarded by the Prophets as appointed agents of Yhwh, looked upon themselves as "gods" (Isa. xiv.); but under Sennacherib, through a rebellion of the Babylonians (the Chaldeans), the plans of the conqueror are thwarted.亚述人,最初是由指定的代理商,作为耶和华的先知认为,看低自己是“神”(赛十四);但在森纳赫里布,通过对巴比伦人叛乱(迦勒底),在征服者的计划受挫。 EGHEGH

Emil G. Hirsch埃米尔赫斯基G.

Jewish Encyclopedia, published between 1901-1906.犹太百科全书出版1901-1906之间。



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