Book of Haggai, Aggeus哈该书

General Information一般资料

Haggai is one of the books of the Minor Prophets in the Old Testament of the Bible.哈是在圣经的旧约小先知书之一。It was written in 520 - 519 BC, but nothing is known of the author.它被写在520 - 519 BC,但没有什么是已知的作者。The book consists of four addresses aimed at promoting the rebuilding of the Temple after the Babylonian exile (586 - 537 BC) of the Jews.全书包括促进巴比伦放逐后的(586 - 537年)重建的圣殿,旨在四个地址的犹太人。 Even though the second Temple would lack the grandeur of Solomon's Temple, the prophet gave assurances that the glory of the second would be greater than the first.尽管第二圣殿将缺乏所罗门圣殿宏伟,先知了保证,第二的荣耀会比第一次大得多。The text was addressed to Zerubbabel, the governor of Judah, and to Joshua, the high priest.文字是写给所罗巴伯,犹大的省长,和约书亚,大祭司。

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Book of Haggai, Aggeus哈该书,Aggeus

Brief Outline简述

  1. Call and encouragement to build (1)呼叫和鼓励建设(1)
  2. The Messianic hope (2)救世主的希望(2)


Advanced Information先进的信息

Haggai, festive, one of the twelve so-called minor prophets.哈,节日,所谓的十二小先知之一。He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon.他是三个(撒迦利亚书,他的当代,并玛拉基,谁是约百年之后,被其他两个),其部属于犹太人的历史时期后所从囚禁在巴比伦返回开始第一。 Scarcely anything is known of his personal history.几乎没有任何人知道他的个人历史。He may have been one of the captives taken to Babylon by Nebuchadnezzar.他可能被采取的俘虏到巴比伦尼布甲尼撒之一。He began his ministry about sixteen years after the Return.他开始约16年后的返回他的部。The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans.重建圣殿工作已制止通过撒马利亚人的阴谋。After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government.经过十五年已被暂停,恢复工作是通过对哈该和撒迦利亚(以斯拉6:14),谁是他们的嘱托,激起他们的昏睡人民的努力,并诱导他们采取的有利机会,出现了优势在波斯语中的政府政策的改变。

Haggai's prophecies have thus been characterized:, "There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (2:4). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.'", Stanley's Jewish Church.哈的预言有这样的特点:“有一个沉重的有力的重申和简单的尊严都涉及到每一个社会阶层,王子,祭司,和人民,”要坚强,要坚强,要坚强“(2:4 。)“顺劈斩,坚持快,到了工作,你必须做的;”或再次,“考虑你的方法,考虑考虑,考虑”(1:5,7; 2:15,18)这是希伯来文词组为努力,对所有时代的天才预言家的特点,迫使他们的听众打开了他们的心里面向外自己,以期从他们的良心过的面具,以“看生活稳定,并看到它的全'“,赤柱的犹太人教堂。

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

Book of Haggai哈该书

Advanced Information先进的信息

The Book of Haggai consists of two brief, comprehensive chapters.而哈书由两个简单的,全面的章节。The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.先知对象普遍敦促人民着手重建寺庙。Chapter first comprehends the first address (2-11) and its effects (12-15).第一章领会第一个地址(2-11岁)及其影响(12-15)。Chapter second contains, (1.) The second prophecy (1-9), which was delivered a month after the first.第二章中,(1)第二个预言(1-9),这是交付后的第一个月。(2.) The third prophecy (10-19), delivered two months and three days after the second; and (3.) The fourth prophecy (20-23), delivered on the same day as the third. (2)第三个预言(10-19),交付之后的第二两个月三天;(3)第四个预言(20-23),在与第三当天交付。These discourses are referred to in Ezra 5:1; 6:14; Heb.这些话语被称为在以斯拉5:1; 6:14;希伯来书。12:26.12:26。(Comp. Hag. 2:7, 8, 22.) (Comp.女巫。2:7,8,22。)

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

Book of Haggai哈该书

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

This is the first of the post-Babylonian prophets-those who prophesied after the return from the seventy years' captivity.这是后巴比伦的先知 - 那些谁后,从“70年圈养返回第一个预言。To be interested in this book therefore, one needs to read Ezra afresh, particularly chapters 4 and 5, for the mission of Haggai was to stir up the people of that time to rebuild the temple.要在这本书有兴趣,因此,需要重新读以斯拉,特别是第四和第五章,为哈的任务是挑起了当时人民重建寺庙。What excuse did the people make for not engaging in the work (2)?没有什么理由不为人民的工作(2)从事?What showed their selfishness (4)?什么显示了他们的自私(4)?What showed their moral blindness (6)?什么显示自己的道德失明(6)?What remedy for the material conditions indicated does God propose (7)?什么条件的材料表明上帝提出补救(7)?How is the divine judgment upon their neglect extended in verses (9-11)?是如何在他们忽视神的判决延长诗句(9-11)?What is the result of the prophet's indictment against them (12), and its effect in heaven (13)?什么是先知的起诉书对他们(12),在天上的影响(13)的结果?

How shall we explain this result from the spiritual point of view (14)?我们怎样解释,从精神的角度来看(14)这样的结果?How much time is covered by the events of this chapter (compare first and last verses)?多少时间是本章所​​涵盖的事件(比较第一次和最后的诗句)?Note the date of the second message beginning chapter 2, and compare Ezra 3:8-13.注意第二个开始第2章信息的日期,并比较以斯拉记3:8-13。Some were discouraged because of their weakness and poverty, and felt that the temple could never be completed, and that in any event it would be outclassed by that of Solomon (3).有些气馁,因为他们的软弱和贫穷,并认为寺庙永远无法完成,并且在任何情况下这将是由所罗门(3)处于劣势。How does God inspire them (4, 5)?如何激发他们的神(4,5)?Verses 6-10 are messianic, in which the first and second advents of our Lord are blended.诗篇6-10是救世主,其中我们的主的第一和第二advents相互融合。

The "shaking of the nations" seems future.而“万国惊天”,似乎未来。"The desire of all nations" is taken as a personal designation of Christ, and yet the Revised Version renders it "the desirable things of all nations" which has a millennial flavor. “所有国家都希望”被当作一个基督个人称号,然而修订版呈现它其中有一个千年味“的所有国家的理想的东西”。Verse 9 is usually considered fulfilled by Christ's presence in this second temple.第9节通常被认为是由基督在第二圣殿的存在实现。 Note the date of the third message (2:10).请注意第三个消息(2:10)的日期。For the Levitical bearing of 11-13, compare the marginal references, Leviticus 10:10, 11; Deuteronomy 33: 10; Numbers 19:11; Malachi 2:7, etc. Moral cleanness was not communicated by contact, but the same was not true of uncleanness.对于11-13利未轴承,比较边际参考,利未记10:10,11;申命记33:10;号19时11;玛拉基书2:7,道德等清洁没有传达了接触,但同样是没有真正的污秽。 Israel was unclean in the spiritual sense, and all that they did in the way of divine service was correspondingly so (14), but in God was their help as the following verses prove.以色列是在精神意义上不洁,以及所有他们在神圣的服务方式所做的相应SO(14),但在上帝的帮助下面的诗句作为证明。

God did not wait until the outcome of their labors testified to their change of heart, but from the day of that change His blessing began to be visited upon them (19).上帝没有等到他们的劳动成果证明了他们的心改变,但自该变化日开始被他的祝福后,他们(19)参观。Previously, as the result of their disobedience, they reaped but ten measures of grain where they expected twenty, and twenty vessels of the fruit of the vine where they expected fifty; they had experienced blasting, and mildew and hail.此前,作为他们不服从的结果,但他们收获粮食十大措施,他们预计二十,二十的葡萄果实的船只,他们预计fifty,他们经历了爆破,霉变和冰雹。

But now all this would be changed, and the harvest plenteous.但现在这一切都将改变,收获丰硕。Let them take it by faith before the seed was in the barn, or the blossoms had come upon the trees (19).让他们采取的信仰前的种子在谷仓,或开花后,有树(19)来了。Note the date of the fourth message (2:20).注意第四消息(2:20)的日期。This is in the future, and recalls the forthcoming judgments on the Gentile nations of which the pre-exilic prophets have spoken.这是在未来,并回顾其中的詹蒂莱前放逐先知发言的国家即将举行的判断。The period referred to is the end time.所指的时期是结束时间。There are those who regard verse 23 as a prophecy of Christ of whom Zerubbabel is the type, though others take the words literally as foreshadowing the resurrection of the governor himself.还有那些谁认为这是人所罗巴伯是类型预言基督的23节,虽然其他作为铺垫总督自己复活的话字面上。

Questions 1.问题1。To what period does Haggai belong?在什么时期不属于哈?2.2。With what historical book is this contemporaneous?用什么历史书是本同时代?3.3。Have you re-read that book?你重新读这本书?4.4。What was Haggai's mission?什么是哈的使命是什么?5.5。How many of the questions on chapter 1 were you able to answer?如何在第一章中的许多问题是你能否回答?6.6。How would you explain the purpose of the second message?你会如何​​解释的第二个消息的目的何在?7.7。To what period does the fourth message point?在什么时期的第四个信息点不?

Book of Haggai哈该书

Henry Concise Commentary亨利简明解说

After the return from captivity, Haggai was sent to encourage the people to rebuild the temple, and to reprove their neglect.回归后,从囚禁,被送到哈鼓励人民重建庙宇,并谴责其忽视。To encourage their undertaking, the people are assured that the glory of the second temple shall far exceed that of the first, by the appearing therein of Christ, the Desire of all nations.为了鼓励他们的事业,人民放心,第二圣殿的荣耀应远远超过了基督,是所有国家都希望其中出现的最早。

Haggai 1哈1

Synopsis: Haggai reproves the Jews for neglecting the temple.简介:哈谴责对犹太人忽略了寺庙。(1-11) | He promises God's assistance to them.(1-11)|他承诺上帝的援助。(12-15)(12-15)

VER. VER。1-11 Observe the sin of the Jews, after their return from captivity in Babylon. 1-11观察犹太人的罪恶后,他们从囚禁在巴比伦的回报。Those employed for God may be driven from their work by a storm, yet they must go back to it.上帝就业者可能会从他们的工作推动了轩然大波,但他们必须回去吧。They did not say that they would not build a temple, but, Not yet.他们没有说他们不会盖庙,但目前还没有。Thus men do not say they will never repent and reform, and be religious, but, Not yet.因此,男人不说,他们将永远不会悔改和改革,是宗教,但是,还没有。And so the great business we were sent into the world to do, is not done.所以我们伟大的企业走向世界发出的事,是没有这样做。There is a proneness in us to think wrongly of discouragements in our duty, as if they were a discharge from our duty, when they are only for the trial of our courage and faith.有一个我们倾向性认为,在我们的职责discouragements错误,仿佛他们是从我们履行职责,当他们只为我们的勇气和信心受审。 They neglected the building of God's house, that they might have more time and money for worldly affairs.他们忽略了神的房屋建筑,他们可能有更多的时间和金钱的世俗事务。

That the punishment might answer to the sin, the poverty they though to prevent by not building the temple, God brought upon them for not building it.这种处罚可能回答的罪,他们虽然贫穷,防止不建寺庙,上帝给他们带来了不建设。Many good works have been intended, but not done, because men supposed the proper time was not come.许多优秀作品已经打算,但不这样做,因为男人应该在适当的时间不来。Thus believers let slip opportunities of usefulness, and sinners delay the concerns of their souls, till too late.因此信徒放过机会的用处,和罪人延迟到太晚,失去了灵魂的关注。If we labour only for themeat the perishes, as the Jews here, we are in danger of losing our labour; but we are sure it shall not be in vain in the Lord, if we labour for the meat which lasts to eternal life.如果我们劳动themeat只有灭亡,因为犹太人在这里,我们在失去我们的劳动的危险,但我们确信,不得在白白在主,如果我们的肉会持续到永生的劳动。 If we would have the comfort and continuance of temporal enjoyments, we must have God as our Friend.如果我们将有舒适和享受的时间延续,我们必须成为我们的朋友神。See also Luke xii.又见路加福音十二。33.33。

When God crosses our temporal affairs, and we meet with trouble and disappointment, we shall find the cause is, that the work we have to do for God and our own souls is left undone, and we seek our own things more than the things of Christ.当我们的上帝跨越世俗事务,而我们的麻烦和失望满足,我们将找到的原因是,这项工作我们必须做的神和我们自己的灵魂,是百废待兴,我们寻求我们自己的东西多的东西基督。 How many, who plead that they cannot afford to give to pious or charitable designs, often lavish ten times as much in needless expenses on their houses and themselves!有多少,谁申辩,他们不能给虔诚或慈善设计,经常大手大脚十倍之多不必要的开支就在他们的房子和自己!But those are strangers to their own interests, who are full of care to adorn and enrich their own houses, while God's temple in their hearts lies waste.但是,这些都是自己的利益陌生人,谁是照顾装饰和丰富自己的房子,而神的庙宇在他们的心中充满谎言的浪费。It is the great concern of every one, to apply to the necessary duty of self-examination and communion with our own hearts concerning our spiritual state.它是每个人的高度关注,有关申请我们的精神状态与我们自己心中的自我检查和共融必要的责任。Sin is what we must answer for; duty is what we must do.仙是我们必须回答;职责是我们必须做什么。But many are quick-sighted to pry into other people's ways, who are careless of their own.但许多快速短视窥探别人的方式,谁是自己不小心。If any duty has been neglected, that is no reason why it should still be so.如果任何责任被忽视,那就是没有理由也应该如此。Whatever God will take pleasure in when done, we ought to take pleasure in doing.无论神将在完成时的乐趣,我们应该采取这样的乐趣。 Let those who have put off their return to God, return with all their heart, while there is time.让那些谁也推迟了他们的回归上帝,返回所有的心,而有时间。

12-15 The people returned to God in the way of duty.12-15人回到神在执行任务的方式。In attending to God's ministers, we must have respect to him that sent them.出席上帝的部长,我们必须有尊重他,打发他们。 The word of the Lord has success, when by his grace he stirs up our spirits to comply with it.主的词已经成功,当由他的恩典,他激起了我们的精神,以遵守。It is in the day of Divine power we are made willing.它是在神圣的权力,我们愿意做一天。When God has work to be done, he will either find or make men fit to do it.当神的工作要做,他要么找到或让男人适合做。Every one helped, as his ability was; and this they did with a regard to the Lord as their God.每个人帮助,因为他的能力是,这与他们作为自己的主神就做到了。Those who have lost time, need to redeem time; and the longer we have loitered in folly, the more haste we should make.那些谁失去了时间,需要赎回时间,以及我们在较长的愚蠢,越急,我们应该闲逛。God met them in a way of mercy.神会见了怜悯他们。Those who work for him, have him with them; and if he be for us, who can be against us?谁那些为他工作,与他们他,如果他是对我们来说,谁可以对我们呢?This should stir us up to be diligent.这应该挑起了我们要勤奋。

Haggai 2哈2

Synopsis: Greater glory promised to the second temple than to the first.提要:更大的辉煌,而不是承诺第一至第二圣殿。(1-9) | Their sins hindered the work.(1-9)|阻碍了他们的罪孽工作。(10-19) | The kingdom of Christ foretold.(10-19)|王国基​​督预言。(20-23)(20-23)

Ver.版本。1-9 Those who are hearty in the Lord's service shall receive encouragement to proceed. 1-9那些谁是主的服务爽朗应接受鼓励继续进行。But they could not build such a temple then, as Solomon built.但他们不能建立这样一个寺庙那么,作为所罗门建。Though our gracious God is pleased if we do as well as we can in his service, yet our proud hearts will scarely let us be pleased, unless we do as well as others, whose abilities are far beyond ours.虽然我们的恩典的神,是高兴,如果我们这样做,以及我们可以在他的服务,但我们感到自豪的心将scarely让我们感到高兴的,除非我们和其他人,其能力远远超出我们的。 Encouragement is given the Jews to go on in the work notwithstanding.鼓励是给犹太人的工作中去,尽管。They have God with them, his Spirit and his special presence.他们有上帝与他们,他的精神和他的特殊的存在。Though he chastens their transgressions, his faithfulness does not fail.虽然他chastens他们的越轨行为,他的忠诚不会失败。The Spirit still remained among them.圣灵仍然在其中。And they shall have the Messiah among them shortly; "He that should come."他们应具有其中弥赛亚不久,“他应该来了。”Convulsions and changes would take place in the Jewish church and state, but first should come great revolutions and commotions among the nations.惊厥和变化将在犹太人教会与国家的地方,但首先应该伟大革命,各国之间的骚动。

He shall come, as the Desire of all nations; desirable to all nations, for in him shall all the earth be blessed with the best of blessings; long expected and desired by all believers.他必降临,为所有国家的愿望;可取所有国家,在他将所有的地球与最好的祝福祝福;早有预期,并得到所有需要的信徒。 The house they were building should be filled with glory, very far beyond Solomon's temple.他们正在建造的房子应该是充满了荣耀,很远超出所罗门圣殿。This house shall be filled with glory of another nature.这房子应充满了另一种性质的荣耀。If we have silver and gold, we must serve and honour God with it, for the property is his.如果我们有银,金,我们必须为神和荣誉与它的财产,是他的。If we have not silver and gold, we must honour him with such as we have, and he will accept us.如果我们没有金银,我们必须履行的,比如我们有他,他会接受我们。Let them be comforted that the glory of this latter house shall be greater than that of the former, in what would be beyond all the glories of the first house, the presence of the Messiah, the Son of God, the Lord of glory, personally, and in human nature.让他们得到安慰的是,后者的房子荣耀应比前更大,这将是超越一切辉煌的第一家,对存在的弥赛亚,是神的儿子,荣耀的主,个人,和人类的天性。 Nothing but the presence of the Son of God, in human form and nature, could fulfil this.不过是上帝的儿子的存在,人的形式和性质,可以实现这一点。

Jesus is the Christ, is He that should come, and we are to look for no other.耶稣是基督,是他应该来了,我们要寻找没有其他。This prophecy alone is enough to silence the Jews, and condemn their obstinate rejection of Him, concerning whom all their prophets spake.这个预言就足以沉默的犹太人,并谴责他们对他顽固拒绝,关于他们所有的先知说话。 If God be with us, peace is with us.如果上帝与我们同在,和平与我们同在。But the Jews under the latter temple had much trouble; but this promise is fulfilled in that spiritual peace which Jesus Christ has by his blood purchased for all believers.但根据后者寺庙犹太人大的麻烦,但这个承诺是在这和平的精神耶稣基督的所有信徒购买他的血已经完成。All changes shall make way for Christ to be desiredand valued by all nations.所有的变化应为基督这样才能desiredand所有国家重视。And the Jews shall have their eyes opened to behold how precious He is, whom they have hitherto rejected.而犹太人应开放给他们的眼睛注视他是多么珍贵,他们所迄今一直拒绝。

10-19 Many spoiled this good work, by going about it with unholy hearts and hands, and were likely to gain no advantage by it. 10-19许多宠坏这个良好的工作,它顺应了约邪恶的心和手,并有可能获得由它没有优势。The sum of these two rules of the law is, that sin is more easily learned from others than holiness.而在这两个法律规则的总和,即罪更容易学到比别人圣洁。The impurity of their hearts and lives shall make the work of their hands, and all their offerings, unclean before God.他们的心灵和生活杂质应充分利用他们手中的工作,和他们所有的产品,在神面前不洁净。The case is the same with us.目前,此案与我们一样。When employed in any good work, we should watch over ourselves, lest we render it unclean by our corruptions.当在任何好的工作就业,我们应该多看自己,以免使其我们的腐败不洁。When we begin to make conscience of duty to God, we may expect his blessing; and whoso is wise will understand the loving-kindness of the Lord.当我们开始作神的责任,良心,我们可以期待他的祝福和whoso是明智明白主的慈爱。God will curse the blessings of the wicked, and make bitter the prosperity of the careless; but he will sweeten the cup of affliction to those who diligently serve him.上帝会诅咒恶人的祝福,使苦的粗心繁荣,但他将怀柔杯的痛苦谁勤奋的为他服务。

20-23 The Lord will preserve Zerubbabel and the people of Judah, amidst their enemies. 20-23主会保留所罗巴伯和犹大人的浪潮中,他们的敌人。Here is also foretold the establishment and continuance of the kingdom of Christ; by union with whom his people are sealed with the Holy Ghost, sealed with his image, thus distinguished from all others.这里还预言了基督的国度建立和连续性;由工会与谁他的人都盖上了圣灵,与他的形象密封,从而从所有其他人区别开来。 Here also is foretold the changes, even to that time when the kingdom of Christ shall overthrow and occupy the place of all the empires which opposed his cause.这里还预言的变化,甚至到了那个时候,当基督的王国将推翻并占据了所有的帝国而反对他的事业的地方。The promise has special reference to Christ, who descended from Zerubbabel in a direct line, and is the sole Builder of the gospel temple.该承诺已特别提到基督,谁从所罗巴伯在直线下降,并且是唯一的福音寺生成器。Our Lord Jesus is the Signet on God's right hand, for all power is given to him, and derived from him.我们的主耶稣是上帝的右手徽记,为所有权力交给他,从他而得。By him, and in him, all the promises of God are yea and amen.通过他,在他看来,所有的神的承诺是是啊和阿门。Whatever changes take place on earth, all will promote the comfort, honour, and happiness of his servants.无论在地球上发生的变化需要,都将促进舒适,荣誉,和他的仆人的幸福。

Aggeus (Haggai)Aggeus(哈)

Catholic Information天主教信息

Name and personal life名称和个人生活

Aggeus, the tenth among the minor prophets of the Old Testament, is called in the Hebrew text, Hággáy, and in the Septuagint Haggaios, whence the Latin form Aggeus. Aggeus,之间的旧约先知的未成年人的十分之一,被称为在希伯来文,Hággáy,并在七十Haggaios,何处拉美形式Aggeus。The exact meaning of his name is uncertain.他的名字的确切含义是不确定的。Many scholars consider it as an adjective signifying "the festive one" (born on feast-day), while others take it to be an abbreviated form of the noun Hággíyyah, "my feast is Yahweh", a Jewish proper name found in 1 Paralipomenon 6:15 (Vulgate: 1 Chronicles 6:30).许多学者认为作为一个形容词标志着“的节日之一”(在盛宴日出生),而另一些采取它是一个名词Hággíyyah缩写的形式,“耶和华是我的盛宴”,一个犹太正确的名称找到1 Paralipomenon 6点15(武加大:历代6时30分)。Great uncertainty prevails also concerning the prophet's personal life.很大的不确定性也普遍存在关于先知的个人生活。 The book which bears his name is very short, and contains no detailed information about its author.书里面蕴藏着他的名字很短,并且不包含关于其作者的详细信息。The few passages which speak of him refer simply to the occasion on which he had to deliver a divine message in Jerusalem, during the second year of the reign of the Persian King, Darius I (520 BC) And all that Jewish tradition tells of Aggeus does not seem to have much, if any, historical basis.他讲的这几段是指单纯的场合上,他曾在耶路撒冷提供一个神圣的消息,在对波斯国王大流士一世(公元前520年)在位第二年,所有的犹太传统的Aggeus告诉似乎并没有多大,如果有的话,历史依据。 It states that he was born in Chaldea during the Babylonian Captivity, was a young man when he came to Jerusalem with the returning exiles, and was buried in the Holy City among the priests.它指出,他在迦勒底出生在巴比伦囚禁,是一名年轻男子时,他想出了一个流亡者返回耶路撒冷,并在其中的祭司圣城安葬。 It also represents him as an angel in human form, as one of the men who were with Daniel when he saw the vision related in Daniel 10:7, as a member of the so-called Great Synagogue, as surviving until the entry of Alexander the Great into Jerusalem (331 BC), and even until the time of Our Saviour.它也代表作为一个人形的天使他,作为男人谁与丹尼尔是当他看到丹尼尔10点07分在相关的愿景之一,作为一个所谓的伟大的犹太教堂成员,直到亚历山大进入尚存进入耶路撒冷(公元前331年)大,甚至直到我们的救主的时间。 Obviously, these and similar traditions deserve but little credence.显然,这些和类似的传统,但很少值得信任。

Historical circumstances历史情况

Upon the return from Babylon (536 BC) the Jews, full of religious zeal, promptly set up an altar to the God of Israel, and reorganized His sacrificial worship.当从巴比伦(536年)的犹太人,宗教热情全额返还,尽快建立向以色列神的祭坛,并改组他的祭祀崇拜。They next celebrated the feast of Tabernacles, and some time later laid the foundation of the "Second" Temple, called also the Temple of Zorobabel.他们下一个庆祝住棚节,和一段时间以后奠定了“第二次”寺的基础上,还叫了Zorobabel寺。Presently the Samaritans -- that is, the mixed races which dwelt in Samaria -- prevented them, by an appeal to the Persian authorities, from proceeding further with the rebuilding of the Temple.目前撒玛利亚 - 也就是说,它住在撒马利亚混合比赛 - 阻止他们,通过向波斯当局呼吁,从出发与重建的圣殿进一步。 In fact, the work was interrupted for sixteen years, during which various circumstances, such as the Persian invasion of Egypt in 527 BC, a succession of bad seasons entailing the failure of the harvest and the vintage, the indulgence in luxury and self-seeking by the wealthier classes of Jerusalem, caused the Jews to neglect altogether the restoration of the House of the Lord.事实上,这项工作被打断了十六年,这期间的各种情况,如埃及公元前527波斯入侵,一个不好的季节有可能出现连续的歉收和葡萄酒,在豪华和自求放纵由耶路撒冷的富裕阶层,所造成的犹太人完全忽视了主的家恢复。 Toward the end of this period the political struggles through which Persia passed would have made it impossible for its rulers to interfere with the work of reconstruction in Jerusalem, even had they wished to do so, and this was distinctly realized by the Prophet Aggeus.朝着这一时期结束时通过的波斯通过政治斗争将使它不可能为它的统治者干预在耶路撒冷重建工作,甚至有他们希望这样做,这是明显的先知Aggeus实现。 At length, in the second year of the reign of Darius the son of Hystaspes (520 BC), Aggeus came forward in the name of the Lord to rebuke the apathy of the Jews, and convince them that the time had come to complete their national sanctuary, that outward symbol of the Divine presence among them.在长度,在大流士的Hystaspes(公元前520年)的儿子在位的第二年,Aggeus出面在训斥主的犹太人的冷漠的名称,并说服他们,现在已经到了完成其国家圣域,那它们之间存在向外神圣的象征。

The prophecies该预言

The book of Aggeus is made up of four prophetical utterances, each one headed by the date on which it was delivered.本书的Aggeus由四个预言的话语,由于它是每一个领导交付日期。

The first (1:1,2) is ascribed to the first day of the sixth month (August) of the second year of Darius' reign.第一(1:1,2)是归因于第六个月的第一天的大流士统治时期的第二年(八月)。It urges the Jews to resume the work of rearing the Temple, and not to be turned aside from this duty by the enjoyment of their luxurious homes.它敦促犹太人恢复饲养寺工作,而不是被打开这个责任除了由他们享受豪华住宅。 It also represents a recent drought as a divine punishment for their past neglect.它也代表了作为他们过去忽视神的惩罚最近的干旱。 This first utterance is followed by a brief account (1:12-14) of its effect upon the hearers; three weeks later work was started on the Temple.这首先发话之后是简单的介绍后,听众的效果(1:12-14),三个星期后的工作是在寺开始。

In his second utterance (2:1-9), dated the twentieth day of the same month, the prophet foretells that the new House, which then appears so poor in comparison with the former Temple of Solomon, will one day be incomparably more glorious.在他的第二个话语(2:1-9)日期为同月二十日,先知预言,新楼,然后会出现如此之差与所罗门圣殿前比较,总有一天会更加辉煌无比。

The third utterance (2:11-20), referred to the twenty-fourth of the ninth month (Nov.-Dec.), declares that as long as God's House is not rebuilt, the life of the Jews will be tainted and blasted, but that the divine blessing will reward their renewed zeal.第三话语(2:11-20),简称第九届月第二十四届(11月至12月),宣称只要上帝的房子不是重建,是犹太人的生命将被污染并抨击,但是这神圣的祝福将奖励他们再次热情。

The last utterance (2:20-23), ascribed to the same day as the preceding, tells of the divine favour which, in the approaching overthrow of the heathen nations, will be bestowed on Zorobabel, the scion and representative of the royal house of David.最后的话语(2:20-23),赋予与前面的同一天,道出了这神圣的青睐,在接近推翻异教徒国家,将在Zorobabel,接穗赋予和王室代表大卫。

The simple reading of these oracles makes one feel that although they are shaped into parallel clauses such as are usual in Hebrew poetry, their literary style is rugged and unadorned, extremely direct, and, therefore, most natural on the part of a prophet intent on convincing his hearers of their duty to rebuild the House of the Lord.这些神谕简单的阅读使人觉得虽然他们到诸如在希伯来文诗一般的​​平行条款形,其文学风格粗犷和朴实,非常直接,因此,大部分的先知意图对自然的一部分说服他们的职责他的听众重建主的家。

Besides this harmony of the style with the general tone of the book of Aggeus, strong internal data occur to confirm the traditional date and authorship of that sacred writing.除了这个与一般的Aggeus书音风格和谐,强有力的内部数据,以确认发生的传统日期和作者写作的神圣。 In particular, each portion of the work is supplied with such precise dates and ascribed so expressly to Aggeus, that each utterance bears the distinct mark of having been written soon after it was delivered.特别是,每个部分的工作是提供这样精确的日期和冲高如此明文Aggeus,每个话语负有已被写入后不久就被送到不同的标记。 It should also be borne in mind that although the prophecies of Aggeus were directly meant to secure the immediate rearing of the Lord's House, they are not without a much higher import.还应当记住,虽然Aggeus的预言直接目的是确保主的家立即饲养,他们没有一个更高的进口没有。The three passages which are usually brought forth as truly Messianic, are 2:7-8, 2:10, and 2:21-24.三是通常带来的是真正的弥赛亚来回机票,是2:7-8,2:10,和2:21-24。It is true that the meaning of the first two passages in the original Hebrew differs somewhat from the present rendering of the Vulgate, but all three contain a reference to Messianic times.诚然,对前两个在原来希伯来经文的意思有所不同,从目前的武加大渲染,但所有这三个包含对弥赛亚时代的参考。The primitive text of the book of Aggeus has been particularly well preserved.而书的Aggeus原始文字一直特别保存完好。 The few variations which occur in the manuscripts are due to errors in transcribing, and do not affect materially the sense of the prophecy.而这在手稿发生一些变化是由于抄写错误,不影响重大的预言意义。

Besides the short prophetical work which bears his name, Aggeus has also been credited, but wrongly, with the authorship of Psalms 111 and 145.除了短期预言工作,他的名字命名,Aggeus也被记入,但他们的错误,在诗篇111和145的作者。(See PSALMS.)(见诗篇。)

Publication information Written by FE Gigot.出版信息FE Gigot写。Transcribed by John G. Orr.转录由约翰G奥尔。The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书,体积一发布1907年。New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, March 1, 1907. Nihil Obstat,1907年3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


Commentaries; KNABENBAUER (1886); PEROWNE (1886); TROCHON (1883); ORELLI (1888; tr. 1803); NOWACK (1897); SMITH (1901), Introductions to the Old Testament: VIGOUROUX RAULT; TROCHON-LESETRE; KEIL; BLEEK-WELLHAUSEN; KAULEN; CORNELY; DRIVER; GIGOT.评; KNABENBAUER(1886年),扫管笏(1886年); TROCHON(1883年); ORELLI(1888;训练班1803); NOWACK(1897年),史密斯(1901),以旧约简介:VIGOUROUX RAULT; TROCHON - LESETRE; KEIL ; BLEEK -豪森;考伦; CORNELY;驱动程序; GIGOT。

Book of Haggai哈该书

Jewish Perspective Information犹太人的角度看信息


The Four Discourses.四大话语。

Haggai's Style.哈的风格。

"Variæ Lectiones."“Variæ Lectiones。”

The Historical Background.的历史背景。

Rebuilding of the Temple.重建的圣殿。

One of the so-called minor prophetical books of the Old Testament.一个所谓的未成年人的旧约预言书。It contains four addresses.它包含四个地址。The first (i. 2-11), dated the first day of the sixth month of the second year of Darius Hystaspes (520 BC), described as directed against, or to, Zerubbabel the governor and Joshua the high priest (i. 1), is designed to arouse the people from their indifference to the rebuilding of the Temple, an indifference in glaring contrast to the care taken to secure comfortable and well-appointed private dwellings (i. 4); drought and dearth are announced as a penalty (i. 5-6, 10-11).第(一2-11),日期为的是大流士Hystaspes(公元前520年)第二年六月份的第一天,称为针对,或向省长所罗巴伯和约书亚的大祭司(岛1 ),目的是唤起人们从他们的冷漠到圣殿重建,一个明显的对比,采取安全舒适,设备齐全的私人住宅(一4)护理冷漠,干旱和缺乏公布的处罚(一5-6,10-11)。 Their failure to rebuild the Temple is the cause of their disappointment (i. 9).他们的失败,重建圣殿是他们失望的原因(一9)。 This brief discourse has the desired effect (i. 12).这个简短的话语已达到预期效果(一12)。Haggai announces that Yhwh is with them.哈宣布,耶和华与他们的。In the twenty-fourth day of the sixth month (520) work on the Temple begins.在六月份的第二十四届天(520)在寺庙的工作开始。

The Four Discourses.四大话语。

The second address is dated the twenty-first day of the seventh month, and strikes the note of encouragement.第二个地址的日期是在第七个月第21天,鼓励和罢工的注意。It seems that many had again become despondent; the prophet assures these that God's spirit, in accordance with the covenant made at the time of the exodus from Egypt, is with them.看来,许多人再次成为沮丧;先知保证这些上帝的精神,与在从埃及出走时所作的公约的规定,与他们的。Yet a little while, and Yhwh's power will become manifest.然而,一小会儿,和耶和华的力量将变得明显。All the nations will bring tribute to make this house glorious.所有的国家将带来赞扬使这个房子光荣。What the nations now call their own is in fact Yhwh's.什么国家现在叫自己其实是耶和华的。Thus the glory of the later house will be greater than that of the earlier, which so many despair of equaling.因此,后来房子的荣耀将超过较早,这让许多等于绝望更大。Peace will reign in the Second Temple (ii. 1-9).和平将统治在第二圣殿(白介素1-9)。

The third discourse is dated the twenty-fourth day of the ninth month of Darius.第三个话语给了大流士第九个月第二十四届天。It is prefaced by questions addressed to the priests concerning certain applications of the law of Levitical purity.它是由开头给祭司利未涉及的某些法律应用问题的纯洁性。The answers of the priests to his questions furnish the text for his exposition of the people's sin in not erecting the Temple.对他的问题祭司为他提供答案的人在不架设寺罪的论述文字。These shortcomings are the reason for the dearth.这些缺点是缺乏理由的。Their removal, therefore, will bring Yhwh's blessing (ii. 10-19).他们的搬迁,因此,会带来耶和华的祝福(白介素10-19)。

On the same day (the twenty-fourth of the ninth month) Haggai addresses another (the fourth) discourse to Zerubbabel, announcing Yhwh's determination to bring to pass great political upheavals, resulting in the dethroning of kings and the defeating of their armies.就在同一天(第九届月第二十四届)哈另一个地址(第四)话语所罗巴伯,宣布耶和华的决心带来巨大的政治动荡传递,从而在国王拉下马,以及他们的军队击败。 In consequence of these wonderful reversals of the prevailing political conditions, Zerubbabel will become the "signet" as the one chosen of Yhwh; that is, Zerubbabel will be crowned as the independent (Messianic) king of independent Judea (ii. 20-23).鉴于当时的政治条件下,这些精彩的逆转的后果,所罗巴伯将成为“印”为耶和华所选择的一个,也就是说,所罗巴伯将作为独立的(弥赛亚)的独立犹太国王(白介素20-23)加冕。

Haggai's Style.哈的风格。

Contrasted with the flow and fervor of the utterances of other prophets, Haggai's style certainly justifies the rabbinical observation that he marks the period of decline in prophecy (Yoma 9b).与流动和其他先知的话语热情对比,哈的风格当然有理由犹太教的观察,他标志着在预言(山脉9B)衰退期。He scarcely ever rises above the level of good prose.他几乎不断上升的好散文以上水平。The critics have found in this a confirmation of the assumption that Haggai wrote and spoke only after having reached a very ripe old age.批评者发现在这个假设哈撰写和发言后,达到了相当耄耋之年才确认。Certain turns of phraseology are characteristically affected by him: (i. 5, 7; ii. 15, 18a, b); = "and now," introducing an appeal (i. 5; ii. 4, 15).某些原来的用语是典型受他:(一,五,七;二15,18A,B); =“,现在,”引进上诉(一5,二4,15)。Repetitions of words are frequent: (i. 7, 8); [ (ii. 4a, b, c, 6, 7, 8a, b, 14, 17, 23a, b, c); (ii. 22, twice); (ii. 4, thrice).频繁重复的话:(一7,8); [(白介素4A,B,C,6,7,8A,B,14,17,23A,B,C),(白介素22,两次) (白介素4,三次)。Haggai loves to recall in one final word the preceding idea: i.哈喜欢记得在最后一个字前面的想法:一, 2b, 12b; ii.2B,12B;二。 5b (), 19b ( ). 5B(),19B()。

"Variæ Lectiones."“Variæ Lectiones。”

The text is in good condition, and the versions do not exhibit important variants.该文本是在良好的状态,而版本不展览重要变种。The Septuagint has additions in ii.该译本在第二补充。10-15, and several omissions, one (ii. 5) very extensive.10-15,和几个遗漏,一(白介素5)非常广泛。"Be-mal'akut" (i. 13) is represented by έν ἀγγέλοις = "be-mal'ake."“BE - mal'akut”(一13)为代表的ένἀγγέλοις=“BE - mal'ake。”The Peshiṭta presents the reading "ḥereb" (sword) for "ḥoreb" (drought) in i.在培熹托列出“何烈山”(干旱)在一读“ḥereb”(剑)11, and the "hif'il" instead of the "ḳal" in "u-ba'u"-(ii. 7; comp. L. Reinke, "Der Prophet Haggai," pp. 23 et seq., Münster, 1868, on the text of Haggai).11,和“hif'il”而不是“KAL”中的“U - ba'u” - (白介素7,比赛L. Reinke,“明镜先知哈,”第23页起,明斯特,。 1868年,对哈文)。Of emendations proposed by modern scholars, the following may be noted: In ch.由现代学者提出emendations,下面可能会注意到:在CH。i.2 the first should be read ("now"), or, still better, corrected into ("as yet"); the versions omit i. 2,首先应读(“现在”),或者更好,纠正成(“尚未”);的版本省略岛10.10。is probably a dittogram of the preceding .可能是前面的dittogram。For ("their God") in i.对于(“他们的神”)在一12, the Septuagint, the Peshiṭta, and the Vulgate present ("unto them"), which is preferable. 12日,七十,在培熹托,和武加大存在(“对他们”),这是可取的。Ch.CH。i.13 is held to be suspicious as a later gloss (Böhme, in Stade's "Zeitschrift," vii. 215; Nowack, "Die Kleinen Propheten," in "Handkommentar zum Alten Testament," p. 305, Göttingen, 1897).13被认定为可疑作为后来光泽(伯梅,在体育场的“(杂志),”七215; Nowack,“模具Kleinen Propheten,”在“Handkommentar ZUM Alten约”,第305页,哥廷根,1897年)。Ch.CH。ii.II。5a is grammatically of difficult construction; the Revised Version inserts "remember"; the Septuagint omits it.5A是语法的施工难度大;修订版插入“记住”;七十忽略它。It is in all likelihood an interpolation (see Nowack, lcp 306).这是一个插值(见Nowack,LCP 306)在所有的可能性。(ii. 6) is doubtful; the Septuagint reads instead of .(白介素6)是令人怀疑的;而不是读的译本。 Wellhausen's observation ("Die Kleinen Propheten," ad loc.), that the verse combines two originally distinct readings, one as the Septuagint has it and the other that of the Masoretic text, with omitted, is probably based on fact.豪森的观察(“模具Kleinen Propheten,”广告同上),即诗结合了两种截然不同的最初读数,一个为七十有它和其他的马所拉文本,省略了,大概是基于事实。In verse 8 has been taken to refer to the Messiah (comp. the name "Mohammed"); but the allusion is distinctly to the "precious possessions" of the nations; perhaps it should be vocalized "ḥamudot."在第8节已采取指弥赛亚(comp.命名为“穆罕默德”),但这个典故是明显的“宝贵的财富”的国家,也许应该vocalized“ḥamudot。” For ii.为二。9 the Septuagint has a much more complete text, probably originally included (see Wellhausen, lc, ad loc.).9七十有一个更加完整的文本,可能最初包括(见豪森,LC,广告同上)。The Septuagint addition to ii.七十除了二。14 is partly taken from Amos v. 10, and the whole looks like a gloss.14,部分取自阿莫斯10节,整个看起来像一个光泽。In ii.在II。16 something seems to have dropped out of the text (see Nowack, lcp 309).16东西似乎已经退出了文本(见Nowack,LCP 309)。 (ii. 17) is clearly corrupt; is the better reading proposed (Nowack, lc). (白介素17),显然是腐败;是更好的阅读建议(Nowack,LC)。In ii.在II。18, from to must be considered as an explanatory gloss by a later reader.18,从必须考虑到作为一个后来的读者解释性光泽。 At the end of verse 22 some verb seems to be required.在22日结束的诗句一些动词似乎是必需的。Wellhausen supplies "shall fall."豪森用品“应下降。”Instead of , in reference to the horses' undoing, Grätz ("Emendationes," ad loc.) proposes ("tremble").相反的,在参考了马的撤消,格拉茨(“Emendationes,”广告同上。)建议(“战栗”)。

The authenticity of ii.非法入境的真实性。20-23 has been impugned by Böhme (Stade's "Zeitschrift," vii. 215 et seq.) on the ground that (a) differences of expression indicate a different authorship, and that (b) their contents merely repeat Haggai's former assurances; yet this conclusion is not warranted. 20-23一直受到指责的伯梅(体育场的“(杂志),”七215页起),理由是(一)表达的差异表明不同的作者,并且(b)其内容只是重复哈前保证;但这个结论是不值得的。 The concluding discourse is marked in the text as addressed to Zerubbabel alone.话语标记的结论给所罗巴伯作为单独的文本。 This accounts for the repetitions, if there be any; the differences in style are not so striking as to be incompatible with Haggai's authorship.这对重复帐户,如果有任何,在风格上的差异并没有那么突出,以与哈的作者是不相容的。

The Historical Background.的历史背景。

It is clear that in 520 BC, according to Haggai's explicit statement, the reerection of the Temple had not begun.很显然,在公元前520年,根据哈的明确声明,该庙reerection尚未开始。This is contrary to the common opinion that the work of rebuilding the Temple had been undertaken immediately after the return under Cyrus.这是违背了共同认为,重建圣殿的工作已经进行下赛勒斯后立即返回。Ezra iii.以斯拉三。(and iv. 1-5) names the second year after the return as the date when the machinations of the Samaritans brought the enterprise to a standstill. (和四1-5)名称后的日期时,撒玛利亚阴谋诡计所带来的企业陷入瘫痪第二年的回报。For this reason Haggai has been held to plead merely for the "resumption," not for the "undertaking," of the (interrupted) building operations.出于这个原因哈至今已举办申辩的仅仅是“恢复”不为“的承诺,”在(被打断)建设行动。Still, neither in Haggai nor in Zechariah is there any indication to justify this modification.不过,无论是在哈也不撒迦利亚有任何迹象证明这一修改。Haggai is silent concerning the previous laying of a corner-stone.哈是无声的关于一个基石以前铺设。Far from laying the blame to foreign interference, he is emphatic in denouncing, as the sole cause of the deplorable state of affairs, the indifference and despondency of the Jews.远离奠定指责外国干涉,他是在谴责言之凿凿,作为事务可悲的状态,冷漠和绝望的犹太人的唯一原因。In ii.在II。18 the laying of the corner-stone is described, either by himself or by a glossarist (see above), as taking place in his own time (Winckler, in Schrader, "KAT" 3d ed., p. 293, does not take this view, urging against it Haggai ii. 3, "how do ye see it now"). 18对角奠基介绍,无论是由他本人或由辞典编纂者(见上文),由于参加了自己的时间地点(Winckler在施拉德,“吉”的3D版,第293页,不走鉴于此,敦促反对哈二,三,“你们怎么看现在”)。 Probably on the return of the exiles only an altar was set up.也许对流亡者返回只是一个祭坛成立。Ezra iii.以斯拉三。and iv., written much later, ascribe the later occurrences to an earlier date.和四,书面晚得多,归因于后来出现到一个较早的日期。 WH Koster ("Het Herstel," 1894, German ed. 1895) argues, partly on these grounds, that no exiles returned under Cyrus, and that the Temple was built by Jews who had been left at Jerusalem (see against him Wellhausen, "Die Rückkehr der Juden," 1895, and Eduard Meyer, "Die Entstehung des Judentums," 1896).WH科斯特(“HET Herstel,”1894年,德国版1895年)认为,一方面是基于这些理由,没有流亡在赛勒斯回来了,这个寺是由犹太人谁一直留在耶路撒冷(对他见豪森,建成“模具Rückkehr DER Juden,“1895年,爱德华迈耶,”模具Entstehung DES Judentums,“1896年)。This extreme view is inadmissible.这种极端的观点是不可接受的。But Haggai makes it evident that the Temple was erected only in his time (during Darius Hystaspes' reign, not that of Cyrus), and that its erection was largely due to his and Zechariah's efforts.但哈使它明显,寺建于他的时间只有(在大流士Hystaspes“统治,而不是居鲁士的),它的勃起,主要是由于他和撒迦利亚的努力。

Rebuilding of the Temple.重建的圣殿。

Haggai's description reveals the difficulties with which the small community had to contend; drought and dearth (i. 9 et seq., ii. 15) were among them; and the population must have been small.哈的描述揭示了其中的困难与小社会必须抗衡;干旱和缺乏(。岛9页起,二15),其中;及人口必须已经很小。Under these disheartening circumstances, what encouraged the prophet to urge his people to the enterprise?在这些令人沮丧的情况下,有什么鼓励先知敦促他的人给企业?The conditions of the Persian empire furnish a clue to the answer (comp. Isa.lx.); in the impending disruption of the Persian power he sees Yhwh's purpose to reestablish Judea's independence under the (Messianic) king Zerubbabel.在波斯帝国的条件提供一个答案(comp. Isa.lx.)线索;在波斯湾权力即将中断,他看到耶和华的目的是要重新建立犹太的根据(救世主)国王所罗巴伯的独立性。

In the large Behistun inscription, Darius has left the record of these disturbances, caused by the assassination of pseudo-Smerdis in 521.在大贝希斯敦铭文,大流士留下了这些干扰记录,由伪Smerdis暗杀造成521。While Darius was busy fighting the Babylonian usurper Nidintubal, Persia, Susiana, Media, Assyria, Armenia, and other provinces, under various leaders, rose in rebellion against him.虽然大流士忙于战斗巴比伦逆贼Nidintubal,波斯,Susiana,媒体,亚述,亚美尼亚等省,以各种领导人,对他的叛乱上升。 These campaigns kept Darius engaged during 520-519, the period of Haggai's first appeals (see Ed. Meyer, "Die Entstehung des Judentums").这些运动保持在520-519大流士从事,对哈的首次上诉期(见埃德。迈尔,“模具Entstehung DES Judentums”)。Nevertheless, Nowack contends that the predictions in Haggai concerning the great upheavals which, while troubling and overturning all other nations, will result in establishing permanent peace in Jerusalem (ii. 9), are of the nature of eschatological apocalyptic speculations.然而,Nowack辩称,在哈的预测有关的,而令人不安和倾覆的所有其他国家的大动荡,将导致建立在耶路撒冷(白介素9)永久和平的末世启示揣测性质。 Haggai, according to him, was the first to formulate the notion of an ultimate opposition between God's rule and that of the heathen nations.哈,据他介绍,是第一个制定一个与上帝的统治和反对异教徒国家的终极概念。The rôle clearly assigned to Zerubbabel in the prediction of Haggai does not seem to be compatible with this assumption.明确分配中的哈预测到所罗巴伯的作用似乎并没有与此假设兼容。He is too definite and too real a historical personage in the horizon of Haggai to admit of this construction.他是太明确,太真实了,在地平线的哈历史人物承认这方面的建设。The "ideal" Messiah is always central in apocalyptic visions.“理想”弥赛亚始终是中央在世界末日的愿景。

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。


WA Böhme, in Stade's Zeitschrift, vii.WA伯梅,在体育场的(杂志),七。215 et seq.; Dillmann, Jesaja, Leipsic, 1898; Duhm, Die Theologie der Propheten, Bonn, 1875; Hitzig, Die Kleinen Propheten, Leipsic, 1881; Eugene Hühn, Die Messianischen Weissagungen, Freiburg-im-Breisgau, 1899; A. Köhler, Die Weissagungen Haggai's, Erlangen, 1860; Koster, Het Herstel van Israel in het Perzische Tijdvak, Leyden, 1894; Ed.215及以下; Dillmann,Jesaja,Leipsic,1898年; Duhm,模具神学DER Propheten,波恩,1875年;希齐格,模具Kleinen Propheten,Leipsic,1881年,尤金Hühn,模具Messianischen Weissagungen,弗赖堡- IM -布赖斯高,1899年,一个。科勒,模具Weissagungen哈的,埃尔兰根,1860年,科斯特,HET Herstel面包车以色列HET Perzische Tijdvak,莱顿,1894年,埃德。Meyer, Die Entstehung des Judentums, Halle, 1895; Nowack, Kleine Propheten, Göttingen, 1897; W. Pressel, Kommentar zu den Schriften der Propheten Haggai, etc., Gotha, 1870; TT Perowne, Haggai and Zechariah, Cambridge, 1888; Reinke, Der Prophet Haggai, Münster, 1868; Sellin, Serubbabel, Leipsic, 1898; George Adam Smith, The Book of the Twelve Prophets, New York, 1901; Wellhausen, Skizzen und Vorarbeiten, 2d ed., vol.迈耶,模具Entstehung DES Judentums,哈雷,1895; Nowack,克莱Propheten,哥廷根,1897年,W.普雷塞尔,Kommentar祖书房Schriften DER Propheten哈等,哥达,1870; TT扫管笏,哈该和撒迦利亚,剑桥,1888; Reinke,明镜先知哈,明斯特,1868年,塞林,Serubbabel,Leipsic,1898年,乔治亚当,十二先知,纽约,1901年图书史密斯;豪森,Skizzen UND Vorarbeiten,第2版,第一卷。v., Berlin, 1893.EGH诉,柏林,1893.EGH


Jewish Perspective Information犹太人的角度看信息

Judean prophet of the early post-exilic period; contemporary with Zechariah (Ezra v. 1; III Ezra [I Esd.] vi. 1, vii. 3).(Hilprecht, in "Pal. Explor. Fund Quarterly," Jan., 1898, p. 55).犹太先知后早期放逐期;​​(Hilprecht,在“。帕尔勘探基金季刊”一月;与撒迦利亚(。三以斯拉[我防静电]六一,七3以斯拉诉1)当代1898年,第55页)。 = "Aggeus" in I Esd.; "Aggæus, "Ἀγγαιος = "festal" (born on feast-day) or "feast of Yah" (Olshausen, "Grammatik," § 277b); Wellhausen, in Bleek, "Einleitung," 4th ed., p. =“Aggeus”在我防静电;“Aggæus,”Ἀγγαιος=“节日”(在盛宴日出生)或“盐田盛宴”(Olshausen,“Grammatik,”§ 277B);豪森,在Bleek,“导论, “第4版,第434, takes "Haggai" to be equivalent to "Ḥagariah" (= "God girdeth"). 434,以“哈”被等同于“Ḥagariah”(=“上帝girdeth”)。The name is found on Semitic inscriptions-Phenician, Palmyrene, Aramaic, Hebrew; comp.这个名字是犹太人的铭文上发现,Phenician,Palmyrene,亚拉姆语,希伯来语;比赛。"CIS" lxviii. “CIS”LXVIII。1 and Lidzbarski, "Handbuch der Nordsemitischen Epigraphik," p.1,Lidzbarski,“手册下载DER Nordsemitischen Epigraphik”,第270, Weimar, 1898; it occurs as "Ḥagga" on a tablet from Nippur270,魏玛,1898年,它作为“Ḥagga”发生在从尼普尔片剂

Very little is known of Haggai's life.很少人知道哈的生命。Ewald ("Propheten des Alten Bundes," p. 178, Göttingen, 1868) concludes from Hag.埃瓦尔德(“Propheten DES Alten Bundes,”第178页,哥廷根,1868年)的结论,从女巫。ii.II。3 that he had seen the first Temple, in which case he would have been a very old man at the time of Darius Hystaspes, in the second year of whose reign (520 BC) Haggai appears as a prophetic preacher to stir the people to the work of rebuilding the Temple (Hag. i. 1 et seq.). 3,他看到了第一个庙,在这种情况下,他会一直在大流士Hystaspes时间很老的人在其在位第二年(公元前520年)哈作为一个先知传道似乎激起人们对,工作重建寺(Hag.一1及以下)。 It is not certain that Haggai was ever in Babylonia.这是不能肯定哈是在巴比伦不断。He may have lived continuously at Jerusalem (comp. Lam. ii. 9).他可能生活不断在耶路撒冷(comp.林二9)。At all events, to judge by the extent of his book, his public ministry was brief.在所有的事件,来判断他的书的程度,他的公共事务部是短暂的。That Zechariah was the leading prophet of those times (Zech. vii. 1-4) lends plausibility to the assumption that Haggai was nearing death when he made his appeal to the people.这撒迦利亚是那个时代的领先先知(撒迦利亚七。1-4)借给合理性的假设,哈已接近死亡时,他做了他的上诉于民。According to tradition he was born in Chaldea during the Captivity, and was among those that returned under Zerubbabel.根据传统,他出生在迦勒底在圈养,并在那些在所罗巴伯返回了。It has even been claimed that he was an angel of Yhwh, sent temporarily to earth to move the indifferent congregation (see Hag. i. 13).甚至有人声称,他是一个耶和华的使者,向地球发出暂时移动无动于衷众(见女巫,一13)。He was remembered as a singer of psalms, and as the first to use the term "Hallelujah."他记忆中的诗篇歌手,并作为第一个使用“哈利路亚”。In fact, his name is mentioned in the Septuagint superscriptions to Psalms cxii., cxlv.-cxlix., though not in all manuscripts alike (Köhler, "Die Weissagungen Haggais," p. 32; Wright, "Zechariah and His Prophecies," xix. et seq.; B. Jacob, in Stade's "Zeitschrift," xvi. 290; Cheyne and Black, "Encyc. Bibl." ii. 1935, note 2, in reference to Epiphanius, "Vitæ Prophetarum").事实上,他的名字被提及的译本superscriptions以诗篇cxii,cxlv. - cxlix,虽然在所有手稿都没有(科勒,“模具Weissagungen Haggais,”第32页;。赖特,“撒迦利亚和他的预言,”第十九及以下; B.雅各布,在体育场的“(杂志),”十六290;进益和黑色“。百科全书Bibl”二1935年注2参考,以埃皮法尼乌斯,“简历Prophetarum”)。 By Jewish historiography Haggai is numbered among the "men of the Great Synagogue" (BB 15a), or among those that "transmitted revelation" (see Cabala) from their prophetic predecessors to the "men of the Great Synagogue" (Ab. RN i. [recension A, p. 2, ed. Schechter]; comp. Yoma 9b).犹太史学哈的编号之间(BB 15A)的“伟大的犹太教堂的人”,或在那些“传播的启示”(见Cabala)从他们的预言前人的“伟大的犹太教堂的人”(Ab. RN我[校订A,第2版谢克特];比赛山脉9B)。In his days prophetic inspiration was growing less frequent (ib.).在他的日子是越来越少预言灵感频繁(同上)。Haggai is credited with having instituted certain practical decisions("taḳḳanot").哈是赞誉有一定的实行(“taḳḳanot”)实际的决策。Among these were a provision for the intercalation of the month of Adar (RH 19b); a decision in favor of enlarging the altar; a decision permitting the bringing of sacrifices independently of the existence or presence of the Temple (Mid. iii. 1; Zeb. 62; Yer. Naz. ii. 7).其中有一个对的阿达尔(RH 19B)月份插规定,在祭坛的扩大有利于决定;决定允许的存在或存在的庙(Mid.三1带来的牺牲独立;瑞伯62;。也门里亚尔纳兹二7)。The organization of the priestly service into twenty-four relays (Tosef., Ta'an. ii.; 'Ar. 12b), and the regulation of the wood-contributions (Tosef., Ta'an. iii.; Ta'an. 28; comp. Neh. x. 35), are traced to him.而进入24继电器祭司服务机构(Tosef.,Ta'an二;。“AR 12B),和木捐款调节(Tosef.,Ta'an三;。Ta'an 28;。排版尼十35),是追踪到他。Other references to Haggai's legislative influence are given in RH 9; Yeb.以哈立法影响的其他参考刊载于RH 9; YEB。16a; Ḳid. 16A;孩子。43a; Ḥul. 43A;讫。137b; Bek. 137B; BEK。57; Naz. 57,纳兹。53a. 53A。The "seat" () on which he sat as legislator is mentioned (Yeb. 16a).EGH “座位”()上,他坐了作为立委提到(Yeb. 16A)。EGH

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。

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