Book of Micah, Micheas书弥迦书

General Information一般资料

Micah is the 6th of the 12 books of Minor Prophets in the Old Testament of the Bible.米迦是12旧约圣经中的小先知书第六。Composed of both dire warnings and encouraging promises, this small but important book records the prophet Micah's preaching in Judah in the late 8th century BC.组成可怕的警告和令人鼓舞的承诺,这个小而重要的的书记载,在公元前8世纪后期的犹太先知弥迦的说教。Micah observed the Assyrians' conquest of northern Israel and predicted the destruction of Jerusalem as punishment for social injustice and corruption among the priests and political leadership.米迦观察到以色列北部的亚述人征服和预测销毁耶路撒冷作为惩罚社会不公和腐败之间的神​​职人员和政治领导。 His call for justice is tempered by the promise of a messianic ruler from Bethlehem (5:2 - 6) whose reign shall see swords beaten into plowshares (4:3).他为正义的呼声,是锻炼一个救世主统治者从伯利恒(5:2 - 6)的承诺,其在位应看到殴打剑为犁(4:3)。Most scholars believe that chapters 4 - 7 were written after the time of Micah.多数学者认为,第4 - 7章后写米迦的时间。

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Book of Micah, Micheas预订弥迦书,Micheas

Brief Outline简述

  1. Desolation of Samaria and Jerusalem foretold (1:1-3:12)苍凉的撒马利亚和耶路撒冷的预言(1:1-3:12)
  2. Eventual blessings for Zion (4:1-8)锡安最终祝福(4:1-8)
  3. Invasions and deliverance by the Davidic ruler (4:9-5:15)入侵和解脱的davidic统治者(4:9-5:15)
  4. Condemnation for sins (6:1-7:6)谴责捷联惯导系统(6:1-7:6)
  5. Eventual help from God (7:7-20)最终帮助神(7:7-20)


Micah米迦

Advanced Information先进的信息

Micah, a shortened form of Micaiah, who is like Jehovah?米迦,缩短了米该雅的形式,像耶和华是谁?(1.) A man of Mount Ephraim, whose history so far is introduced in Judg.(1)山以法莲的男子,其历史迄今在Judg介绍。 17, apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judg. 18; 19:1-29; 21:25). 17,显然是为领导解决巴勒斯坦北部的丹部落帐户的目的,并为目的,也说明无法无天的时代,他所居住(Judg. 18; 19:1-29; 21时25分)。(2.) The son of Merib-baal (Mephibosheth), 1 Chr.(2)Merib巴力的儿子(米非波设),1 CHR。8:34, 35.8时34分,35。(3.) The first in rank of the priests of the family of Kohathites (1 Chr. 23:20).(3)在哥辖的家庭(1 CHR 23点20分)。祭司排名第一。(4.) A descendant of Joel the Reubenite (1 Chr. 5:5).(4)。乔尔Reubenite(1 CHR。5时05分)的后裔。(5.) "The Morasthite," so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8).(5)。“Morasthite”,所谓的区分他从米该雅,Imla​​h的儿子(王下22:8)。He was a prophet of Judah, a contemporary of Isaiah (Micah 1:1), a native of Moresheth of Gath (1:14, 15).他是一个犹太先知,当代的以赛亚(弥1:1),土生土长的迦特Moresheth(1:14,15)。Very little is known of the circumstances of his life (comp. Jer. 26:18, 19).很少有人知道他的生活情况(comp.哲。26:18,19)。

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


Book of Micah预订米迦的

Advanced Information先进的信息

The Book of Micah is the sixth in order of the so-called minor prophets.为了所谓的小先知弥迦书是第六。The superscription to this book states that the prophet exercised his office in the reigns of Jotham, Ahaz, and Hezekiah.这本书的状态上标先知行使他的办公室在约坦,亚哈斯,希西家的统治。If we reckon from the beginning of Jotham's reign to the end of Hezekiah's (BC 759-698), then he ministered for about fifty-nine years; but if we reckon from the death of Jotham to the accession of Hezekiah (BC 743-726), his ministry lasted only sixteen years.如果我们从约坦的统治开始,估计到希西家(公元前759-698年)结束,那么他事奉约59个年,但如果我们估计死亡约坦,希西家的加入(公元前743-726 ),他的部历时只有16年。It has been noticed as remarkable that this book commences with the last words of another prophet, "Micaiah the son of Imlah" (1 Kings 22:28): "Hearken, O people, every one of you."它已初见成效,为显着,这本书开始与另一先知的遗言,“米该雅Imlah的儿子”(1国王22时28分):“倾听,O人,每一个你” The book consists of three sections, each commencing with a rebuke, "Hear ye," etc., and closing with a promise, (1) ch.这本书的三个部分,每一个斥责开始组成,“听到你们”等,和关闭的承诺,(1)CH。1; 2; (2) ch.1,2(2)CH。 3-5, especially addressed to the princes and heads of the people; (3) ch.3-5,特别是给诸侯和人民的负责人;(3)CH。 6-7, in which Jehovah is represented as o the holding a controversy with his people: the whole concluding with a song of triumph at the great deliverance which the Lord will achieve for his people.6-7,在耶和华为O代表他的人的争议:在伟大的拯救,其中主会为他的人民实现整个一首歌曲的胜利结束。

The closing verse is quoted in the song of Zacharias (Luke 1:72, 73).闭幕诗句是引用撒迦利亚(路加福音1:72,73)的歌曲。The prediction regarding the place "where Christ should be born," one of the most remarkable Messianic prophecies (Micah 5:2), is quoted in Matt.预测有关的地方“应需而生基督,”一个最显着的弥赛亚的预言(弥迦书5:2),是引述在马特。2:6.2:6。There are the following references to this book in the New Testament:, 5:2, comp.有在新约中的以下引用这本书,5:2,比赛。 Matt.马特。2:6; John 7:42. 7时42分2时06分;约翰。7:6, comp. 7:6,比赛。Matt.马特。10:21, 35, 36. 10时21分,35,36。7:20, comp.7:20,比赛。Luke 1:72, 73.路加福音1:72,73。

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


Book of Micah预订米迦的

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

The little known of Micah is briefly stated.米迦已知的简要说明。Calling himself a Morasthite indicates Moresheth, or Mareshah, as his birthplace in southwestern Judah, near Gath.自称为一个Morasthite表示Moresheth,或玛利沙,作为他的出生地在西南部犹太,近迦特。The time of his prophesying is shown in the same verse by the reference to the kings of Judah, as between 758 to 700 BC He seems to have been the writer of his own book, if we may judge from the personal allusions in chapter 3:1, 8, and to have died in peace, judging by Jeremiah 26:18, 19.他预言的时间显示在相同的诗句,提到犹大王,758至公元前700年之间,他似乎已被他自己的书的作家,如果我们可以判断,从第3章中的个人典故: 1,8,并在和平已经死亡,耶利米书26:18,19判断。He is frequently referred to as a prophet, and his utterances quoted, not only in the instances above given, but in Isaiah 2:2-4 and 41:15; Ezekiel 22: 27; Zephaniah 3:19; Matthew 2:5; and John 7:42.他经常被称为作为一个先知,并引述他的言论不仅在给出的实例,但在以赛亚书2:2-4和41:15;以西结书22:27;西番雅书3:19;马太福音2:5;约翰福音7:42。 Jesus quotes him in Matthew 10:35, 36.耶稣引述他在马太福音10:35,36。For further references to his period, see our lessons on Isaiah.对于他的期间进一步,看到以赛亚我们的教训。

A Description of 书弥迦书几篇文章。信息来源,以便更深入地了解宗教科目。"> Judgment判决的说明

Chapters 1-3 contain a description of the approaching judgment on both kingdoms, Israel and Judah.第1-3章包含了两个王国,以色列和犹大的临近判决的说明。How do verses 1 and 5 of chapter 1 indicate that both kingdoms are under consideration?怎样的诗句1和第1章5款表明,这两个王国正在考虑呢?Notice the order in which the three classes of hearers are addressed: (1) The people at large, chapter 1:2.请注意这三个班的听众解决的顺序为:(1)大,章1:2的人。(2) The princes, chapter 3. (2)王子,第3章。(3) The false prophets, 3:5.(3)假先知,3:5。According to verse 11 what seems to have been the most crying sin of all?根据第11节什么似乎一直是最重要的是哭罪?And yet notwithstanding their covetousness and greed, how did they show either gross hypocrisy or gross ignorance of God (same verse, last part)?尽管他们的贪婪和贪婪,怎么显示要么总值虚伪总值无知或神(相同的诗句,最后一部分)?It is at this point that the declaration of judgment is expressed, and in language which has been literally fulfilled, verse 12.正是在这一点上,判断的声明表示,语言已经从字面上完成,12节。

A Vision of Hope一个充满希望的远景

Chapters 4 and 5 unfold the future and happier, because holier, experience of the nation.第4和第5章展开的未来和幸福,因为圣洁,民族的经验。The first four verses of chapter 4 are quoted almost verbatim in Isaiah 2, unless we reverse the order and say that Micah quoted Isaiah.第4章的前四个诗句均以几乎一字不差,在以赛亚2,除非我们扭转秩序和说,米卡引用以赛亚。 At what time are these better things to come to pass according to the beginning of this chapter?什么时候这些更好的东西来传递按照本章开头?How are these things figuratively expressed in verse 1?这些东西是如何形象地表示在第一节?It is not difficult to recognize in these figures of speech the exaltation of Jerusalem and Judah over all the nations in that day.这不是在讲话中对所有的国家在这一天耶路撒冷和犹大的提高这些数字难以辨认。But how does verse 2 show that the exaltation will not be exacting and tyrannous, but the opposite?但如何显示,第2节的提高不会苛求和暴虐,但相反的?

What language shows that the millennial age is referred to, and no period which has yet appeared in the history of the world?什么语言显示,千年年龄的简称,和在世界历史上任何时期至今尚未出现吗?How do verses 3 and 4 strengthen this conviction?3和4节如何加强这种信念吗?What expression in verse 7 almost directly states this to be the case?第7节中的表达几乎是直接指出这是的情况下?In Joel we saw that prior to Israel's deliverance, and, as incident thereto, the Gentile nations will be besieging Jerusalem and desirous of seizing her, and that Jehovah will interpose on her behalf.在乔尔我们看到之前,以色列的解脱,作为事件及其外邦国家将围攻耶路撒冷,并希望抓住她,并耶和华将她的名义干预。 How do the closing verses of this chapter parallel that prophecy?如何本章平行的预言最后的诗句呢?

Addressing ourselves to chapter 5, we discover what is the common teaching of the prophets that these good times coming for Israel and Judah are connected with the Person and work of the Messiah.自己第5章中,我们发现是什么,这些为以色列和犹大未来的美好时光连接先知弥赛亚的人身和工作的共同教学。How is that led up to in verse 2?是如何导致了在第2节?To be sure, these words are quoted in Matthew 2, to apply to the first coming of Christ, but that does not exclude His second coming.可以肯定的是,这句话被引用在马太2,适用于基督再来的第一,但并不排除他第二次来。Moreover, all the succeeding verses in this chapter point to events which did not occur at His first coming, but will be found to be uniformly predicated of His second coming.此外,所有的事件没有发生在他第一次来的诗句在本章点成功,但会发现,他第二次来统一前提。

A Contrast Drawn绘制一个对比

Chapters 6 and 7 present a "contrast between the reasonableness, purity and justice of the divine requirements, and the ingratitude, injustice and superstition of the people which caused their ruin."第6和第7章“的合理性,纯度和正义的神圣要求,忘恩负义,不公正和迷信的人,造成他们的废墟之间的对比。”The closing chapter is peculiarly affecting, a kind of soliloquy of repentance on Israel's part.收盘章是独有的影响,是一种对以色列的一部分悔改的独白。The better element among the people are confessing and lamenting their sinful condition in verses 1-6, but expressing confidence in God's returning favor (7, 8).更好地在人民群众中的元素是请罪,并感叹其罪孽深重条件诗句1-6,但在上帝的返回青睐(7,8)表示有信心。Putting all together, there are few verses in the Bible more expressive of quiet hope and trust than these.放在一起,有几节经文在圣经不止这些,更宁静的希望和信任的表现。

It is beautiful to see the spirit of confession and submission in verse 9, and the certainty of triumph over every foe, verse 10.它是美丽的,看到精神的供述和提交,并在第9节的把握战胜每一个敌人,第10节。Observe how Jehovah Himself speaks through the prophet in verses 11-13.遵守耶和华自己如何通过先知诗句11-13说话。(Revised Version).(修订版)。 See the promise of interposition on Israel's behalf in that day, verse 15; and the confusion of the Gentile nations at their triumph, and their own discomfiture, 16, 17.见干预的承诺对以色列的代表在那一天,第15节;在他们胜利的外邦国家的混乱,和自己的尴尬,16,17。Of course, the temporal blessings thus coming upon Israel are all predicated of their return to the Lord and His forgiveness of their sins (18, 19).当然,所有的前提,因此呼吁以色列未来时空的祝福他们返回到上帝和他的宽恕他们的罪孽(18,19)。Nevertheless these things will take place on the ground of the original promise to Abraham (20).然而,这些东西将在原来的承诺,以亚伯拉罕(20)地面的地方。

Questions 1.问题 1。What can you say of the history of Micah?米迦的历史,你能说什么?2.2。Name the three great divisions of the book.书中的三个伟大部门的名称。3.3。Analyze chapters 1-3.分析第1-3章。4.4。With what future event is the deliverance of Israel always associated?用什么样的未来事件是以色列总是伴随解脱?5.5。What makes the closing chapter particularly affecting?是什么让闭幕章特别影响?


Book of Micheas预订的Micheas

Catholic Information天主教信息

Micheas (Hebr. Mikhah; Jeremiah 26:18: Mikhayah keth.), the author of the book which holds the sixth place in the collection of the Twelve Minor Prophets, was born at Moresheth (Micah 1:1; Jeremiah 26:18), a locality not far from the town of Geth (Micah 1:14).Micheas(Hebr. Mikhah;耶利米书26:18:Mikhayah keth),持有第六位,在收集十二小先知书的作者,是出生在Moresheth(弥1:1;耶利米书26:18)一个地方不远处的Geth的镇(弥迦书1:14)。 Jerusalem was the scene of his ministry, and it occurred, as we learn from the title of his book, under the Kings Joathan (c. 740-735 BC), Achaz (735-727?), and Ezechias (727-698?).耶路撒冷是他的部现场,和它发生,因为我们从他的著作的标题下学习的国王Joathan(公元前740-735年),Achaz(735-727?),和埃泽希亚什(727-698? )。We do not, however, appear to possess any of his addresses prior to the reign of Ezechias.,但是,我们不出现任何埃泽希亚统治之前拥有自己的地址。He was thus a contemporary of the Prophet Isaias.因此,他是当代先知伊萨亚。His book falls into three parts.他的书分为三个部分。

Part One (Chapters 1-3)第一部分(第1-3章)

The first part consists of chapters 1-3.第一部分包括第1-3章。Micheas begins by announcing the impending destruction of Samaria as a punishment for its sins, and Jerusalem also is threatened.Micheas开始宣布即将销毁萨马利亚作为惩罚的罪,耶路撒冷也受到威胁。In chapter 2 the prophet develops his threats against the Kingdom of Juda and gives his reasons for them.在第2章先知​​的发展对他的犹大王国​​的威胁,并给出了他们他的理由。In chapter 3 he utters his reproaches with greater distinctness against the chief culprits: the prophets, the priests, the princes, and the judges.更大的特异性,对罪魁祸首第3章,他说出了他的责备:先知,祭司,诸侯,和法官。 Because of their transgressions, Sion shall be ploughed as a field, etc. (3, 12).由于他们的越轨行为,锡安应拨作为字段等(3 12)。This passage was quoted by the defenders of Jeremias against those who wished to punish with death the boldness with which the latter had announced God's chastisements: Micheas of Morashti was not punished with death, but, on the contrary, Ezechias and the people did penance and the Lord withdrew his threat against Jerusalem (Jeremiah 16:18 sq.).这段话是引述对那些有意惩罚与死亡的与后者已宣布上帝的chastisements气魄赫雷米亚斯的维护者:对Morashti Micheas是不是与死亡惩罚,但相反,埃泽希亚什和人民做的忏悔和耶和华对耶路撒冷(耶16点十八平方米)撤回了他的威胁。There is a general consensus of opinion to attribute to the Prophet Micheas the authorship of this part of the book; serious doubts have been expressed only concerning 2:11-12.有一个普遍的共识意见属性先知Micheas这部分书的作者;只涉及2:11-12已表示严重怀疑。Chapters 1-3 must have been composed shortly before the destruction of the Kingdom of Samaria by the Assyrians (722 BC).第1-3章必须已经由前不久的撒马利亚亚述人(公元前722年)王国的毁灭。

Part Two (Chapters 4-5)第二部分(4-5章)

In the second part (4-5), we have a discourse announcing the future conversion of the nations to the Law of Yahweh and describing the Messianic peace, an era to be inaugurated by the triumph of Israel over all its enemies, symbolized by the Assyrians.在第二部分(4-5),我们有一个话语宣布国家的未来“耶和华的转换和描述弥赛亚的和平,以色列对所有的敌人的胜利开幕的时代,象征由,亚述人。 In 5:1 sq. (Hebr., 2 sq.), the prophet introduces the Messianic king whose place of origin is to be Bethlehem-Ephrata; Yahweh will only give up his people "till the time wherein she that travaileth shall bring forth", an allusion to the well-known passage of Isaiah 7:14.在5点01平方米(Hebr.,2平方米),先知介绍救世主的国王,其籍贯是伯利恒,埃夫拉塔;耶和华只能放弃其中她travaileth应带来的时间,直到他的人“ “,暗指知名的通过以赛亚书7:14。Several recent critics have maintained that chapters 4-5, either wholly or in part, are of post-exilic origin.最近的一些批评者认为,章节4-5,无论是全部或部分,后exilic出身。But their arguments, principally based on considerations inspired by certain theories on the history of the Messianic doctrine, are not convincing.但他们的论据,主要考虑的弥赛亚主义历史上的某些理论的启发,是没有说服力的的。Neither is it necessary to suppose that in 4:8, the comparison of the citadel of Sion with the "tower of the flock" alludes to the ruinous condition of Judea and Jerusalem at the time of the composition of the address; this comparison merely refers to the moral situation held towards the rest of the country by the capital, whence Yahweh is presumed to keep watch.无论是必要的假设,在4时08分,锡安城堡“与”羊群塔比较暗示犹大和耶路撒冷的毁灭性的条件组成的地址时,这种比较仅仅是指对其余的资金由国家举行的道德状况,何处耶和华推定继续观看。 The connexion of ideas, it is true, is interrupted in 4:10, and in 5:4-5 (Vulgate 5-6), both of which may be later additions.联接的思想,这是真的,中断4:10,5:4-5(5-6武加大),这两者都可能是后来增加。A characteristic trait of Micheas's style in chapter 1 is found in the puns on the names of localities, and it is noticeable that an entirely similar pun can be seen in 5:1 (Hebrews 4:14), particularly when the LXX version is taken into account. Micheas的风格,在第一章中的一个特征性状发现在地方的名称的双关语,值得注意的是一个完全类似的双关语可以看出,5:1(希伯来书4:14),尤其是当采取LXX版本考虑。 The reading supposed by the LXX suggests a very satisfactory interpretation of this difficult passage: "And now, surround thyself with a wall (gadher), Beth-Gader."的lxx应该阅读的建议这个很难通过一个非常令人满意的解释:“现在,环绕在墙上(gadher),伯Gader你自己。” The difference of tone and contents clearly show that 4-5 must have been composed in other circumstances than 1-3.清楚地表明,必须有4-5比1-3在其他情况下组成的语气和内容的差异。They probably date from shortly after the fall of Samaria in 722 BC In 1-3 Micheas had expressed the fear that after the conquest of Samaria the Assyrian army would invade Judea; but ?Yahweh withdrew His threat (Jeremiah 16:19), and the enemy left Palestine without attacking Jerusalem.他们可能后不久,在公元前722年秋天的撒马利亚1-3 Micheas已表示担心,后征服的撒马利亚亚述军队入侵犹太日期,但耶和华撤回了他的威胁(耶利米书16:19),和?敌人攻击耶路撒冷没有离开巴勒斯坦。 Chapters 4-5 have preserved us an echo of the joy caused in Jerusalem by the removal of the danger.章4-5保留我们的喜悦在耶路撒冷拆除的危险引起的回声。

Part Three (Chapters 6-7)第三部分(6-7章)

Chapters 6-7 are cast in a dramatic shape.章6-7投中一个戏剧性的形状。Yahweh interpellates the people and reproaches them with ingratitude (6:3-5).耶和华interpellates人民和责备他们忘恩负义(6:3-5)。The people ask by what offerings they can expiate their sin (6:6-7).有人问什么产品,他们可以赎他们的罪(6:6-7)。The prophet answers that Yahweh claims the observance of the moral law rather than sacrifices (6:8).先知回答耶和华索赔遵守道德法律,而不是牺牲(6:8)。But this law has been shamefully violated by the nation, which has thus brought on itself God's punishment (6:9 sqq.).但此法已被可耻地违反了由国家,因此本身带来了上帝的惩罚(6时09 SQQ。)。The passage 7:2-13 could be transposed to follow 7:6; in this way the justification of the punishments assumes a connected form in 6:6 to 7:6 and 7:11-13.通过7:2-13可以调换遵循7时06分,以这种方式惩罚的理由假定连接形式,在6时06分至7时06分和7:11-13。 The rest of chapter 7 (7-11 + 14 sqq.) contains a prayer in which the fallen city expresses hope in a coming restoration and confidence in God.第7章的其余部分(7-11 + 14 SQQ。)包含了祈祷倾城之恋表示希望在今后的恢复和对上帝的信心。The opinions of critics are much divided on the composition of these chapters.批评者的意见是多少划分这些章节组成。 Several consider them a mere collection of detached fragments of more or less recent origin; but the analysis just given shows that there is a satisfactory connexion between them.几个考虑他们或多或少最近的起源仅仅是分离的片段集合,但刚才的分析表明,它们之间有一个满意的联接。The chief reason why critics find it difficult to attribute to Micheas the authorship of chapters 6-7, or at least of a large portion, is because they identify the fallen city of 7:7 sqq., with Jerusalem.行政之所以批评很难属性Micheas作者的章节6-7,或至少一大截,是因为他们识别7:7 SQQ倾城之恋,以耶路撒冷。But the prophet never mentions Jerusalem, and there is no proof that Jerusalem is the city intended.但先知从来没有提到耶路撒冷,并没有任何证据表明,耶路撒冷是城市打算。On the contrary, certain traits are better explained on the supposition that the city in the prophet's mind is Samaria; see especially 6:16, and 7:14.相反,某些性状更好地解释上的假设,在先知的脑海里城是撒玛利亚;看到,尤其是6点16分,7点十四。According to this hypothesis, the prophet in 6-7:6 and 7:11-13, casts a retrospective look at the causes which brought about the fall of Samaria, and in 7:7-11 + 14 sqq., he expresses his desires for its return to the Lord's favour.根据这一假说,先知在6-7:6和7:11-13,投下了回顾撒马利亚的下降带来的原因,其中约,并在7:7-11 + 14 SQQ,他表示他欲望其返回到主的青睐。As in the historical situation thus supposed there is nothing which does not exactly tally with the circumstances of Micheas's time, as there is no disagreement in ideas between Micheas 1 sqq., and 6-7 as on the contrary real affinities in style and vocabulary exist between Micheas 1 sqq., and 6-7, it seems unnecessary to deny to the Prophet Micheas the authorship of these two chapters.至于历史情况,因此应该没有什么Micheas的时间的情况并不完全相符,有没有Micheas 1 SQQ,和6-7之间的想法相反真正的亲和的风格和词汇存在分歧Micheas 1 SQQ,和6-7之间,似乎没有必要否认先知Micheas这两章的作者。

Publication information Written by A. Van Hoonacker.A.凡Hoonacker编写的出版物信息。 Transcribed by Sean Hyland.转录由Sean海仑。Dedicated to Trish, my dear sister in Christ The Catholic Encyclopedia, Volume X. Published 1911.专用特里什,我亲爱的姐姐在基督天主教百科全书,卷十,发布1911年。New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, October 1, 1911. Nihil Obstat,1911年10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


Book of Micah预订米迦的

Jewish Perspective Information犹太透视信息

ARTICLE HEADINGS:文章标题:

-Biblical Data:- 圣经的数据:

-Critical View:- 批评的看法:

Contents and Unity.内容和统一。

Style.风格。

-Biblical Data:- 圣经的数据:

The sixth book in the collection known as "The Twelve Minor Prophets"; it is ascribed to Micah the Morasthite (see Micah No. 1).第六册称为“十二小先知”的集合;是归因于米卡Morasthite(见弥迦书第1号)。It consists of seven chapters, the contents of which are as follows: Ch.它由七个章节,其中的内容如下:总。i.: The idolatry of Samaria and Jerusalem are denounced; the prophet laments their fall and exhorts, the people to mourning.一:撒马利亚和耶路撒冷的偶像是谴责;先知感叹他们的秋季和劝告,人民哀悼。Ch.CH。ii.: Denunciation of oppression; prediction of the punishment of the people therefor; the restoration of Israel foretold.(二):退出压迫人民的惩罚预测;恢复对以色列的预言。Ch.CH。iii.: The prophet reproves first the princes for their cruelty, then the false prophets, who are the cause of all the evil.三:先知谴责首先他们的残酷的诸侯,那么假先知,谁是一切邪恶的原因。He again reproves the princes for their oppression, which, he says, will cause the ruin of Jerusalem.他再次谴责对他们的压迫,他说,将导致耶路撒冷的毁灭的诸侯。Ch.CH。iv.: In poetical language the restoration of Jerusalem and of the glory of the house of the Lord and the victory of Israel over the other nations are foretold.四:在诗意的语言恢复耶路撒冷耶和华殿的荣耀,在其他国家和以色列的胜利预言。Ch.CH。v.: Prediction that a powerful king of Judah will vanquish the other nations, particularly Ashur, and will destroyidolatry.诉:预测一个强大的犹太国王征服其他国家,特别是亚述,将destroyidolatry。Ch.CH。vi.: Israel is reproved for its sins, particularly its injustice; its punishment is prophesied.第六:以色列是责备的罪,特别是其不公正的惩罚是预言。Ch.CH。vii.: The lack of righteous men and the corruption of Israel are lamented; the prophet comforts Israel, promising that it will be restored to its land and will triumph over its enemies.七:缺乏正义的男子和以色列的腐败,都感叹;先知舒适以色列,并承诺将恢复到其土地,并会战胜它的敌人。

-Critical View:- 批评的看法:

With regard to the period of Micah's activity, it has been remarked under Micah (No. 1) that there is a difference between the superscription of the Book of Micah, where it is said that Micah began his prophetical career in the days of Jotham, and Jer.关于Micah的活动期间,它已经表示下米迦(第1号),有一个弥迦书,它是说,米迦在约坦的日子开始了他的预言生涯上标之间的差异,哲。 xxvi.二十六。18, where his prophecies are confined to Hezekiah's reign.18日,他的预言是局限于希西家的统治。But a closer examination of the prophecies themselves may lead to the acceptance of a period between the two; for it is evident from Mic.但仔细审查的预言本身可能会导致接受两者之间的时期,这是显而易见的,从话筒。 i.2 et seq.2起。that Micah prophesied before the fall of Samaria, which, contrary to II Kings xviii.撒马利亚秋季之前,米卡预言,相反II国王十八。10, took place under the reign of Ahaz, as may be inferred from a comparison between II Kings xviii. 10,亚哈斯统治下的地方,可以推断从之间二世国王第十八的比较。13 and the cuneiform inscriptions (see Hezekiah, Critical View).13日和楔形文字铭文(见希西家,批判的观点)。Hence it may be concluded that Micah prophesied as early as the reign of Ahaz; but nothing in his prophecies shows that they were pronounced earlier than that period.因此,它可能得出的结论是弥迦预言早亚哈斯在位,但在他的预言没有任何显示,他们明显早于这一时期。It does not follow, however, that the above-cited passage of Jeremiah really conflicts with this view; for it may be that Hezekiah's reign is mentioned alone either because it was more important than that of his predecessors or because the redaction of Micah's prophecies possibly took place during the rule of that king.然而,它不,上面列举通过耶利米真的这种观点的冲突;为它可能是希西家统治提到单独或者因为比他的前任更重要的还是因为在Micah的预言节录可能国王统治期间发生。

As the opening words of the book, "Hear, all ye people!"至于书的开头语,“听,所有你们的人!”are the same as those terminating the prophecy of Micaiah, the son of Imlah (I Kings xxii. 28), it may be that the latter was identified with Micah by the compiler of the Book of Kings, as he was later by pseudo-Epiphanius (see Micah No. 1).终止米该雅的预言,Imla​​h儿子(我国王XXII 28)相同,它可能是由国王书的编译器,后者则是确定米迦,因为他后来是由伪埃皮法尼乌斯(见弥迦书第1号)。The termination of Micaiah's prophecy with the identical words of the beginning of the Book of Micah seems to indicate in the former an allusion to the latter (comp. end of II Chron. with beginning of Ezra).终止米该雅的预言弥迦书的开头相同的话似乎表明前一个典故后者(以斯拉开始comp.结束二专栏。)。Hengstenberg ("Christologic des Alten Testaments," i. 475) and Keil ("Lehrbuch der Historisch-Kritischen Einleitung in die Schriften des Alten Testaments," §§ 92, 93), however, suppose that the words of Micaiah in I Kings (lc) were added later, in the eighth century BC韩斯坦堡(“Christologic DES Alten圣经”,一475)和Keil(“Lehrbuch DER历史,Kritischen在死Schriften Alten旧约导论”,§ § 92,93),但是,假设我国王米该雅的话( LC)后,在公元前八世纪

Contents and Unity.内容和统一。

With regard to the division of the contents modern critics do not agree.关于内容的现代批评家分工不同意。Some divide them into three parts, ch.有的分为三个部分,CH。i.-ii.; iii.-v.; vi-vii.; others, into two main divisions: prophetic-political, ch.i.-ii.; iii.-v.; VI - VII;人,分为两个主要部门:先知的政治,CH。iv.; and reflective, ch.四;和反思,CH。vi-vii.VI - VII。The question arises whether the whole of the book was written by Micah.问题在于是否整个书的书面米迦。It is generally accepted that the first three chapters, apart from ii.人们普遍接受,前三章,除了二。12-13, belong to him. 12-13日,属于他的。He begins with announcing the divine judgment upon Samaria and Judah (ch. i.), and then states the reason for that judgment (ii.-iii).他开始用神圣的判决宣布后,撒马利亚和犹大(章一),然后国家这一判断的原因(白介素- III)。The two verses ii.两节经文II。 12-13 are considered by Stade and Kuenen as of the exilic, and by Wellhausen as of the post-exilic, period; and Micah's authorship of them is denied by all the critics. 12-13被认为是由体育场和Kuenen的放逐,并豪森后放逐,期间; Micah的作者,他们是所有的批评家否认。Ch.CH。iv.-v., which refer to the Messianic time, seem to have emanated from some other hand, for the following reasons: (1) the contrast of these chapters with iii. iv.-v.,是指以救世主的时间,似乎有一些另一方面,由于下列原因所产生的:(1)与第三这些章节的对比。12; (2) the nature of certain verses-for instance, "and thou shalt come to Babylon" (iv. 10)-shows clearly that they were not pronounced by Micah (comp. Hartmann, "Das Buch Micha Neu Uebersetzt und Erklärt," 1800); (3) the ideas set forth in certain passages (eg, iv. 11-13, v. 9-13) were not current in the time of Micah. 12;(2)的性质,例如某些诗句为“和你必来到巴比伦”(iv. 10)清楚地表明,他们没有明显米迦(comp.哈特曼,“资本布赫米莎神经Uebersetzt和Erklärt ,“1800);(3)在某些段落中提出的想法(例如,四11-13,五9-13)没有在目前米迦的时间。Ch.CH。vi.-vii.VI. - VII。6 representing Yhwh's controversy with Israel, the denunciation of the corruption of the people, and the prophet's lament over the decay of the Israelites, might from their contents proceed from Micah; but vii. 6代表耶和华与以色列的争论,谴责的人的腐败,和先知的悲叹,在以色列人的衰变,可能从米迦进行其内容,但第七。7 and the following verses are considered by most of the critics as spurious, inasmuch as the fall of Jerusalem, which is foretold in the preceding chapter, is here stated as having already taken place (comp. Driver, "Introduction," pp. 310 et seq.). 7和下面的诗句被认为是最批评家作为寄生,因为耶路撒冷,这是在前一章预言,秋季,这里表示已经发生(comp.驱动,“导言”,第310及以下)。

Other theories concerningthe composition of the book are advanced, among which that of Elhorst, in his "De Profetie van Micha" (1891), is the most peculiar.关于书组成的其他理论是先进的,其中Elhorst,在他的“德Profetie面包车米莎”(1891年),是最奇特的。 He thinks that, owing to a misunderstanding on the part of the transcriber, the arrangement of the chapters is a confused one, and that the true order should be: i.; ii.他认为,由于手写的误解,各章节的安排是一个混乱的,而且,真正的顺序应该是:一,二。1-5; iii.1-5;三。1-5; ii.1-5; II。6-11; iii.6-11; III。 6-11; ii.6-11; II。12 et seq.; iii.12等以下; III。12; vi. 12;六。1-5; vii. 1-5;第七。1-6; vi. 1-6; VI。6-16; vii. 6-16;第七。13, 7-12, 14-20; iv.13,7-12,14-20; IV。1-8; v. 1-7; iv.1-8;五1-7; IV。9-14; v. 8-14.9-14; 8-14诉。He admits, however, that iv.但是,他承认,四。9-14 and v. 8 are post-exilic. 9-14和诉8后放逐。This arrangement is plausible to a certain extent, but the location of iii.这种安排在一定程度上是合理的,但第三的位置。12 after ii.12后二。13 and of vii.13日和的第七。 13 before vii.13前七。 7 is impossible.七是不可能的。 Finally, it may be remarked that the words of iv.最后,它可能会说,第四话。1-3 are identical with those of Isa.1-3 ISA的相同。ii.II。2-4, and that most probably they were interpolated later by the transcriber.2-4,最有可能他们插后的手写。

Style.风格。

Micah's language is classical.Micah的语言是古典的。With regard to rhetorical peculiarity he stands between Hosea and Isaiah, but nearer to the latter than to the former; for although, like the former, he is sometimes abrupt, he is similar to the latter in the mingling of mildness and strength, of gentleness and elevation.关于修辞特点,他身高何西阿书和以赛亚书之间,但较接近前者比后者虽然,像前,他有时会突然,他是类似后者的温和和力量相互交织,温柔,和高程。 Another point of similarity between Micah and Isaiah is the frequent use of paronomasia (comp. Mic. i. 10-15, ii. 4), with the difference that Isaiah's scope is greater than that of Micah, who in his prophecies lingers among the towns of the maritime plain, wherein was his birthplace.弥迦和以赛亚书之间的相似的另一点是频繁使用的双关语(comp.麦克风一10-15,二4)的差异,以赛亚的范围是大于米迦的,谁在他的预言中徘徊之中海事平原,其中城镇是他的出生地。 As to his message, Micah, like Isaiah, attacks the false prophets (ib. iii. 6-8; comp. Isa. xxix. 10 et seq.), but he goes even further than Isaiah in warning against the overvaluation of sacrifices (Mic. vi. 6-8; comp. Isa. i. 11 et seq.), and in showing that the family of David must lose the throne before the most perfect scion will be born (Mic. v. 1 et seq.; comp. Isa. xi. 1 et seq.).至于他的消息,弥迦,以赛亚一样,攻击的假先知(ib.三6-8。。。比赛ISA XXIX 10及以下),但他又进一步对牺牲的价值高估的警告甚至比以赛亚(麦克风VI 6-8;比赛。ISA一11等SEQ),并显示出大卫的家庭,必须失去王位,将诞生前最完美的接穗(Mic.诉1起。第十一比赛。伊萨。。1起。)

Isidore Singer, M. Seligsohn伊西多尔歌手,M. Seligsohn

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

Bibliography:参考书目:

Baudissin, Einleitung in die Bücher des Alten Testaments, 1901, sections 132 et seq.; Cornill, Einleitung, section 2, pp. 182 et seq.; Nowack, Erklärung des Zwölfprophetenbuches, in Handkommentar zum Alten Testament, 1897; GA Smith, The Twelve Minor Prophets, in The Expositor's Bible.SM Sel.Baudissin,死书刊DES Alten旧约,1901年,第132及其后各导论; Cornill,导论,第2,第182页起; Nowack,Erklärung DES Zwölfprophetenbuches,Handkommentar ZUM Alten约,1897年,GA史密斯,十二小先知,在解释者Bible.SM SEL。


Micah米迦

Jewish Perspective Information犹太透视信息

ARTICLE HEADINGS:文章标题:

-In Rabbinical Literature:在犹太教文学:

-Critical View:- 批评的看法:

1. 1。Prophet; author of the sixth book in the collection known as "The Twelve Minor Prophets" (Mic. i. 1).先知;在收集称为“十二小先知”(M​​ic.一,1)第六届书的作者。The name of the prophet appears to be a shortened form of , "Micaiah" (= "Who is like Yhwh?"), and is so written in Jer.先知的名字出现了,“米该雅”(=“谁能像耶和华呢?”)的缩写形式,是这样写在哲。xxvi.二十六。18 (comp. also Micah No. 2). 18(comp.也米迦的第2号)。The only data concerning Micah are those given in the superscription of the book bearing his name.有关米迦的唯一数据是在他的名字命名的书上标的。He was a Morasthite; that is to say, a native of Moreshethgath (Mic. i. 14); and he prophesied in the days of Jotham, Ahaz, and Hezekiah, kings of Judah-a period covering at the most fifty-nine years (756-697 BC).他Morasthite;这就是说,一个土生土长Moreshethgath(Mic.一14);,他预言在约坦,亚哈斯天,和希西家,国王犹大一个时期,覆盖在59个年(公元前756-697)。 In the above-cited passage of Jeremiah, however, only the reign of Hezekiah is given as the period of Micah's activity.在上述引耶利米通过,但是,只有希西家在位Micah的活动期间。

Pseudo-Epiphanius ("Opera," ii. 245) makes Micah an Ephraimite.伪埃皮法尼乌斯(“歌剧”二245)米迦一个Ephraimite。Confounding him with Micaiah, son of Imlah (I Kings xxii. 8 et seq.), he states that Micah, for his inauspicious prophecy, was killed by order of Ahab through being thrown from a precipice, and was buried at Morathi (Maroth?; Mic. i. 12), near the cemetery of Enakim (Ένακεὶμ Septuagint rendering of ; ib. i. 10).混杂Imlah(我国王XXII 8及以下)。的儿子米该雅,他,他说,弥迦,他的不祥预言,被杀害亚哈为了从悬崖掷,被埋葬在Morathi(Maroth?麦克风一12),近Enakim(Ένακεὶμ译本呈现的墓地;。IB一10)。 According to "Gelilot Ereẓ Yisrael" (quoted in "Seder ha-Dorot," i. 118, Warsaw, 1889), Micah was buried in Chesil, a town in southern Judah (Josh. xv. 30).据“Gelilot埃雷兹Yisrael”(在“家宴公顷Dorot,”一118,华沙,1889年报价),米卡是埋在Chesil,镇南部的犹太(约书亚记十五30)。

2. 2。Biblical Data: A resident of Mount Ephraim who, having stolen 1,100 pieces of silver from his mother, restored them to her on hearing her curses at the theft.圣经的数据:一个以法莲山的居民,偷他的母亲从1100银币,恢复他们对她在听到她在盗窃的诅咒。The mother had dedicated the silver to Yhwh; and she accordingly gave 200 pieces to a founder, who made a molten image which was placed in Micah's house.母亲专用的银耶和华;和她相应的创始人,熔融的形象,这是放置在Micah的房子了200件。Micah thus established a house of idols with an ephod and teraphim, and consecrated one of his sons to be his priest (Judges xvii. 1-5).米迦从而建立了一个以弗得和teraphim房子的偶像,和奉献他的一个儿子是他的牧师(法官十七。1-5)。In the course of time a young Levite named Jonathan, son of Gershon, happened to come to the house, and he was appointed by Micah as his priest (ib. xvii. 7-13).名为乔纳森,革顺的儿子,一个年轻的利未人,在时间的过程中发生来的房子,和他的牧师(同上十七7-13),他被任命为米迦。 The image, together with the priest, was captured by the Danites, who set it up at Dan, where it continued to be an object of worship as long as the Tabernacle was at Shiloh (ib. xviii.; See Jonathan No. 1).图像,与牧师一起,被抓获的Danites,定于丹,在那里继续被崇拜的对象,只要在示罗的帐幕(同上十八;见乔纳森1号) 。 In Judges xvii.在法官十七。 1, 4, the name "Micah" appears in the form .SM Sel.1,4,命名为“弥迦书”的形式出现。SM SEL。

-In Rabbinical Literature:在犹太教文学:

Micah is identified by the Rabbis with Sheba, son of Bichri, and with Nebat, the father of Jeroboam (Sanh. 101b).米迦是确定Bichri儿子,并与巴,尼八,父亲耶罗波安(Sanh. 101B)的拉比。His name, derived by them from is interpreted as meaning "the crushed one," an appellation due to a miracle which happened to him.他的名字,他们从派生被解释为,意思是“粉碎之一,”由于一个奇迹发生在他身上的称谓。According to a haggadah, the Israelites, when unable to complete the tale of bricks required from them by the Egyptians, were compelled to put their children in the brickwork in place of the bricks that were lacking.根据一个哈加达,以色列人,当无法完成所需的砖由埃及人从他们的故事,被迫把他们的子女在砖砌砖,缺乏地方。Moses withdrew one child (Micah), already crushed, and revived him; but, as God had foretold, he grew up to be an idolater (Tan., Yelammedenu, Ki Tissa; comp. Rashi to Sanh. lc).摩西撤回一个孩子(弥),已经粉碎,并恢复了他,但是,作为神曾预言,他长大是一个偶像崇拜者(Tan.,Yelammedenu,文Tissa。比赛Rashi Sanh LC)。

The Rabbis all agree that Micah was among those who crossed the Red Sea with Moses; but they differ with regard to his idol.拉比们都同意,米迦是那些越过红海的摩西;但他们不同,关于他的偶像。 According to Sanh.据Sanh。 103b and Tan., Yelammedenu (lc), Micah had the idol with him; but according to Ex. 103B和谭,Yelammedenu(LC),弥迦曾与他的偶像;但根据前。R. (xli. 1) he took with him only the silver of which the idol was afterward made.R.(xli. 1)他带着只有其中的偶像是后来的银。A passage in Pesaḥim (117a) seems to support the latter opinion.Pesaḥim(117A)通道,以支持后者的意见。There is also a tradition that it was Micah who made the golden calf in the wilderness, and in the following manner: Moses, in order to bring Joseph's coffin to the surface of the Nile, wrote on a splinter (= "Come up, ox"; Joseph being compared to an ox; see Deut. xxxiii. 17) and threw it into the water.还有一个传统,它是米迦谁提出的在荒野中的黄金小腿,并在以下方式:摩西,为了以带来约瑟的棺木表面尼罗河,一个分裂写道(=“来最多,牛“;约瑟夫正在相比,牛,见申命记三十三17),并全身心地投入到水。 Micah found the splinter, and, later, when Aaron cast the gold into the fire (Ex. xxxii. 24), threw the splinter after it.米迦发现的碎片,和,后来,当亚伦投入火(出三十二24)金,全身心地投入后的碎片。As a result a calf came out (Tan., Yelammedenu, lc; see also Jew. Encyc. iii. 509a, sv Calf, Golden).因此小牛出来(Tan.,Yelammedenu,立法会也见犹百科全书III 509A,SV小牛,金。)Micah, though an idolater, was praised for his hospitality to travelers.米迦的,但一个偶像崇拜者,被称赞为他的热情款待旅客。Gareb, where his idol was set up, was three miles distant from Shiloh, where the Tabernacle stood; and the smoke of the two altars mingled on account of their proximity. Gareb,成立了自己的偶像,是从希洛,在会幕站在遥远的三英里;两个祭坛的烟雾夹杂着他们接近。The angels wished to throw down the idol; but God said to them, "Leave it alone; for Micah offers bread to travelers."希望天使丢下的偶像,但上帝对他们说,“不要管它;米迦为旅客提供面包。”Micah is even supposed to have a share in the future world (Sanh. 103b); it is for this reason that his name is twice written "Micaiah" (see Micah No. 2, Biblical Data), that is, with a part of the Tetragrammaton, like the names of the just (Num. R. x. 14).SSM Sel.米迦甚至是应该有一个在未来世界的份额(Sanh. 103B),正是由于这个原因是他的名字是两次书面的一部分“米该雅”(见米迦2号,圣经资料),也就是, Tetragrammaton,刚刚(民数记R. X. 14)。SSM的SEL的名字一样。

-Critical View:- 批评的看法:

The narrative of Micah's idol, the historical basis of which is undoubted, was apparently written with the object of showing the origin of the temple of Dan (comp. I Kings xii. 29).At the same time it throws much light on the state of the Yhwh cult and of the Levites in the time of the Judges.米迦的偶像的叙事,历史基础,这是勿庸置疑的,显然是书面丹寺的由来(comp.我国王十二29)的对象,同时它抛出远光的状态耶和华邪教和利的时候,法官。 The author expressly points out that Micah was a worshiper of Yhwh, for whose cult he had his private shrine with a regular priestly service.作者明确指出,米迦的耶和华的崇拜者,他以一个普通的祭司服务的私人靖国神社的邪教。 Although the laws of Yhwh forbade the erection of any shrine besides the one in the chosen place and the making of any image of Him (Ex. xx. 4 et passim; Deut. xii. 5 et seq.), Micah, evidently ignorant of the Law, not only set up engraved and molten images representing the divinity he worshiped, but added other idols, the teraphim for instance.虽然耶和华的法律禁止任何神社除了在选定的地方之一,任何使他的形象(例如:XX 4等各处。勃起申12 5等以下),弥迦,显然是无知的法,不仅设立了刻和熔融图像代表他所崇拜的神性,但添加了其他的偶像,例如teraphim。The narrative further shows that the Levites, being deprived of a share in the land, had to wander from place to place, accepting the office of family priest in order to procure a livelihood.进一步的叙述显示,利未人,被剥夺了土地的份额,不得不从地方游荡,接受牧师家庭办公室,以促使一个民生。

The account itself presents many difficulties in regard to its construction.该帐户本身在其建设方面的许多困难。Besides several discrepancies, in the text there are absolute contradictions.除了若干差异,在文中有绝对的矛盾。Thus in Judges xvii.因此,在法官十七。7 the Levite is a young man who lived in the neighborhood of Micah, while in the following verse he is a wandering Levite.7利未人是一名年轻男子谁住在米迦的附近,而在下面的诗句,他是一个流浪的利未人。There is also a discrepancy between verses 19 and 27 of ch.的CH 19和27之间的诗句也有差异。xviii.十八。and between verses 30 and 31 of the same chapter concerning the duration of the cult of the idol at Dan.关于于丹的偶像崇拜时间的同一章中的30和31之间的诗句。According to Oort, Wellhausen, and Kuenen, the text has received many interpolations, with the object of throwing contempt upon the cult of Dan.据奥尔特,豪森,以及Kuenen,文本已收到许多插值,与邪教丹后扔蔑视的对象。On the other hand, Vatke ("Alttestamentliche Theologie," 1835, p. 268) and Berthau, followed by other critics, recognize two parallel narratives united by a redactor.另一方面,Vatke(“Alttestamentliche神学”,1835年,第268页)Berthau,其次是其他批评,承认一个redactor的美国的两个平行叙述。 While there is some disagreement as to the component parts of the two versions, Budde's division seems to be the most acceptable; he holds, namely, that the first narrative consists of Judges xvii.虽然有一些分歧,这两个版本的组成部分,布德的分裂似乎是最容易被接受的;即,他认为,第一叙事法官十七。1, 5, 8-11a, 12, beginning, 13; xviii.1,5,8 - 11A,12日开始,13;十八。1, part of 2, 3b, 4b-6, 8-10, part of 11, 12, part of 13, 14, 16, 18a, 19-29, 31; and that the intervening verses form the second narrative.1,部分2,3B,4B - 6,8-10,11,12,13,14,16,18A,19-29,31;和干预的诗句第二叙事。Budde is of opinion that the first narrative belongs to E; but he does not find sufficient grounds for ascribing the second to J. Moore thinks that the first version belongs to J. In the second version (ib. xviii. 30) the cult at Dan is indicated as having lasted "till the day of the captivity of the land," which is supposed by Moore to refer to the deportation by Tiglath-pileser (734 BC).布德是认为第一叙事属于至E;但他没有找到足够的理由归咎于第二J.摩尔认为的第一个版本属于j.在第二个版本(同上十八30)。邪教丹表示,持续“一天,直至圈养的土地,”这是由摩尔应该是指由Tiglath pileser(734 BC)在被驱逐出境。

Besides the above-mentioned discrepancies certain points remain unsettled by the critics.除了上述差异的某些点仍未批评。Ḳimḥi explains the discrepancy between verses 3 and 4 of Judges xvii.Ḳimḥi解释法官十七经文3和4之间的差异。by suggesting that the 200 shekels were an additional artisan's fee, while the whole amount of the silver was used in the fabrication of the idol.200谢克尔工匠的一个额​​外的费用,而整个银量被用于制造的偶像。 Kuenen, however, thinks that the author intended to show that the mother broke her vow, and that Micah desired to throw contempt on the idol cult of Dan.然而,Kuenen认为,作者意在表明,母亲打破了她的誓言,并米卡所需的蔑视扔在丹的偶像崇拜。Further, the critics do not explain precisely the name of Micah's residence, nor the phenomenon of a Levite descended from Judah.此外,批评者不正是解释Micah的官邸的名称,也没有一个利未人的现象从犹太后裔。 Wellhausen's opinion that the term means not a Levite, but one exercised in the cult of a divinity, is shown by the context to be an erroneous one.豪森的意见的意思是不是一个利未人,但在一个神的崇拜行使,是显示的情况下,是一个错误的。Halévy's theory is that the whole narrative belongs to one author, whose object was to show the origin of both temples, that of Beth-el and that of Dan, and who twice mentions Mount Ephraim, meaning thereby Beth-el (comp. Josh. xvi. 1). Halévy的理论是整个叙事属于作者之一,其目的是显示两个寺庙的起源,伯特利和丹,和谁两次提到以法莲山,意义,从而伯特利(comp.乔希。十六,1)。 Thus Beth-el, having previously been the place of a private shrine which was subsequently transported to Dan, became, like Dan, the place of a public temple.因此,伯特利,在此之前一直是一个私人的靖国神社,随后被运到丹的地方,如丹,公共庙宇的地方,成了。The Judah from whom the Levite was descended (Judges xvii. 7) was not the patriarch, but the ancestor of a Levite family (comp. Neh. xii. 8; in Ezra ii. 40 may be an anagram of ).从谁的利未人的祖先犹大(法官第十七7)是不是族长,但一个利未人家族的祖先(comp. NEH第十二8。以斯拉二40可能是一个字谜)。The residence of a Levite at Beth-lehem, which was not among the cities allotted to the Levites, shows that a temple of Yhwh with a Levitical service existed there (comp. Judges xix. 18).在伯利恒,这是不分配给利未人的城市,显示,存在有与利未服务的耶和华寺(comp.法官十九18)之间的一个利未人居住。 The author points out that the Levite was of the tribe of Levi, namely, a descendant of Moses, in whose name a suspended "nun" was interpolated by the Masorites out of respect for the lawgiver (see Jonathan No. 1).作者指出,利未支派,利未人,即,摩西的后裔,在其名称暂停的“尼姑”插Masorites尊重立法者(见乔纳森第1号)。 With regard to the apparent discrepancy between verses 30 and 31 of Judges xviii., the word in verse 30 was corrected to by Ḳimḥi, then by Hävernick, Hengstenberg, and Bleek, the passage thus reading "till the deportation of the Ark," referring to the capture of the Ark in the battle with the Philistines described in I Sam.关于第十八法官的诗句30和31之间的明显差异。,在第30节的话得到纠正Ḳimḥi,然后Hävernick,韩斯坦堡,和Bleek,因此,通过阅读“,直至驱逐方舟”,指方舟在与非利士人的战斗中捕获的描述,在我心。 iv.IV。4, 11.4,11。This renders possible a perfect agreement between the two verses.这使得两节经文之间的一个完美的协议。

Isidore Singer, M. Seligsohn, Solomon Schechter, Emil G. Hirsch Jewish Encyclopedia, published between 1901-1906.伊西多尔歌手,M. Seligsohn,索罗门谢克特,埃米尔赫斯基犹太百科全书,1901至1906年之间出版的。

Bibliography:参考书目:

J. Halévy, in REJ xxi.J. Halévy,REJ XXI。207-217; Moore, Judges, pp. 366 et seq.; idem, Judges, notes to ch.207-217;穆尔,法官,第366页起;同上,法官,CH笔记。 xvii.-xviii., in Polychrome Bible, Eng.xvii.十八,多彩圣经,英文。ed.SM Sel.ed.SM SEL。 3.3。Son of Merib-baal (I Chron. viii. 34, 35; ix. 40, 41) or Mephibosheth (II Sam. ix. 12; AV "Micah"; RV "Mica"), and grandson of Jonathan.Merib巴尔( 我专栏VIII 34,35; IX 40,41)的儿子或米非波设(二12三IX;影音“米迦”房车“云母”),和乔纳森的孙子。4.4。Head of the Uzziel branch of the Kohathite Levites in the time of David (I Chron. xxiii. 20; xxiv. 24, 25).在大卫的时间(我专栏XXIII 20。。XXIV 24日,25)Kohathite利乌薛分公司的主管。5.5。A Reubenite; ancestor of the prince of that tribe, Beerah, whom Tiglath-pileser carried into captivity (ib. v. 5-6).一个Reubenite;王子的部落,Beerah,Tiglath - pileser进行到圈养(同上诉5-6)的祖先。 6.6。Contemporary of Josiah, and father of Abdon, one of Josiah's messengers to Huldah (II Chron. xxxiv. 20).当代约西亚,和父亲的阿夫东,户勒大(二专栏。XXXIV 20)约西亚的使者之一。In the parallel account of II Kings xxii.二世国王XXII平行帐户。12 he is called "Micaiah," and his son's name is given as "Achbor."12他是所谓的“米该雅”,和他的儿子的名字是“Achbor。” 7.7。A Levite of the family of Asaph whose descendants lived in Jerusalem (I Chron. ix. 15; Neh. xi. 17, 22).一个利未人亚萨家族的后裔住在耶路撒冷。NEH第十一17日,22余专栏IX 15。8.8。A Simeonite; father of Ozias, one of the rulers of Bethulia (Judith vi. 15).EGHM Sel.一个Simeonite; Ozias,Bethulia(朱六15)EGHM SEL统治者之一的父亲。



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