Book of Obadiah, Abdias俄巴底亚书 书

General Information一般资料

The Book of Obadiah is the fourth book of the Twelve Minor Prophets in the Old Testament of the Bible.俄巴底亚书是旧约圣经中的十二小先知的第四册。This brief collection of sayings reflects the fall of Jerusalem in 587 BC.这简短的熟语集合,反映了公元前587耶路撒冷的下降。Obadiah ("servant of the Lord") is particularly vehement toward the Edomites, long - standing enemies of Israel who cooperated with the Babylonian conquerors.俄巴底亚(“耶和华的仆人”)是走向以东尤其激烈,长时间站在敌人 - 以色列合作与巴比伦的征服者。He calls down divine judgment on the Edomites and predicts a final day of return from exile and triumph over Edom.他呼吁以东下来神圣的判断和预测的回报超过以东从流放和胜利的最后一天。The date of final compilation is uncertain.最后编译日期是不确定的。

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Book of Obadiah, Abdias预订俄巴底亚书,Abdias

Brief Outline简述

  1. Judgment pronounced upon Edom (1-14)判决宣判后,以东(1-14)
  2. Israel's restoration in the day of Jehovah (15-21)恢复以色列在耶和华的日子(15-21)


Obadiah俄巴底亚

Advanced Information先进的信息

Obadiah, servant of the Lord.俄巴底亚,耶和华的仆人。

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


Book of Obadiah预订的俄巴底亚书

Advanced Information先进的信息

The Book of Obadiah consists of one chapter, "concerning Edom," its impending doom (1-16), and the restoration of Israel (17-21).俄巴底亚书由一章中,“关于以东,”濒死(1-16),以色列(17-21)恢复。This is the shortest book of the Old Testament.这是最短的旧约书。There are on record the account of four captures of Jerusalem, (1) by Shishak in the reign of Rehoboam (1 Kings 14:25); (2) by the Philistines and Arabians in the reign of Jehoram (2 Chr. 21:16); (3) by Joash, the king of Israel, in the reign of Amaziah (2 Kings 14:13); and (4) by the Babylonians, when Jerusalem was taken and destroyed by Nebuchadnezzar (BC 586).有耶路撒冷的四个捕获的帐户,记录(1)由希沙克(2)21点16分由非利士人及阿拉伯人统治的约兰(2 CHR王朝在罗波安(王上14:25); );(3),以色列王约阿施,亚玛谢(2国王14:13)的统治时期,;(4)由巴比伦人,当耶路撒冷和尼布甲尼撒(公元前586年)被毁。Obadiah (11-14) speaks of this capture as a thing past.俄巴底亚(11-14)讲过去的事情,这个捕获。He sees the calamity as having already come on Jerusalem, and the Edomites as joining their forces with those of the Chaldeans in bringing about the degradation and ruin of Israel.他认为,已经在耶路撒冷来的灾难,和以东人与迦勒底人的退化和毁灭以色列的加入自己的力量。

We do not indeed read that the Edomites actually took part with the Chaldeans, but the probabilities are that they did so, and this explains the words of Obadiah in denouncing against Edom the judgments of God.我们确实不读,以东人,实际参加与迦勒底人的一部分,但概率是,他们这样做,这说明俄巴底亚的话,在对以东的谴责上帝的判决。 The date of his prophecies was thus in or about the year of the destruction of Jerusalem.他的预言的日期,因此在有关耶路撒冷的毁灭的一年。Edom is the type of Israel's and of God's last foe (Isa. 63:1-4).以东是以色列和上帝的最后一个敌人(以赛亚书63:1-4)。These will finally all be vanquished, and the kingdom will be the Lord's (comp. Ps. 22:28).所有这些将最终被征服,而英国将主(comp. PS。22点28分)。

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


Obadiah俄巴底亚

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

In all probability this prophet's period was just after the conquest of Judah by Babylon, and prior to that of Edom by the same people, which it is his mission to proclaim (1).在所有的可能性,这先知的时期刚过征服巴比伦的犹大,和前以东,它是宣布他的使命(1)由同一人。 Of all the nations afflicting the Jews the chief were the Assyrians, the Babylonians and Edomites; and although the last-named were their close relatives, they were the greatest enemies of all.所有的困扰犹太人的国家行政亚述人,巴比伦人和以东;虽然最后的命名是其近亲属,他们最大的敌人。The Edomites descended from Esau, the brother of Jacob, the ancestor of Israel.以东人的后裔以扫,雅各的兄弟,以色列的祖先。 Examine the map to familiarize yourself with their territory, and by the aid of the concordance or Bible dictionary, refresh your recollection of their relations with Israel in the past.检查映射到自己熟悉其领土,并一致或圣经字典的帮助下,在过去刷新您的回忆与以色列的关系。Compare also Jeremiah 49: 7-22.也比较耶利米书49:7-22。The Edomites were not throught of very highly by their neighbors (2), but were conceited in their own eyes.以东人没有想到他们的邻居(2)非常高,但在自己的眼睛自负。

Why (3)? (3)?Would their supposedly impregnable situation save them (4)?请问他们的所谓的坚不可摧的情况拯救他们(4)?What figures of speech are used to show, by contrast, the thoroughness of the destruction to fall upon them (5, 6)?修辞是用来显示,相比之下,彻底销毁后,他们(5,6)?Of what were they proud in addition to the physical features of their territory (8, 9)?他们除了其领土上的物理特性(8,9)而感到自豪吗?Why is this judgment to fall upon them (10)?为什么是这样的判断,落在他们(10)?Note what they did in the case of Judah in her day of need: (1) They stood aloof (verse 11); (2) they rejoiced in her calamity (verse 12): (3) they boasted against her (same verse); (4) they shared in her spoiling (verse 13); (5) they prevented the escape of some of her people (verse 14); and (6) they actually delivered up some of them as prisoners (same verse).注意他们在犹大在她需要一天的情况下:(1)他们站在超然(11节);(2)他们高兴在她的灾难(12节):(3)对她(同一诗句)吹嘘(4)他们分享她的破坏(13节);(5)他们阻止了她的一些人逃生(14节);(6)实际交付了其中一些囚犯(同样的诗句)。

Is it to be wondered at that God should speak as He does (15, 16)?是它在神想发言,因为他不(15,16)?And now mark the difference.现在商标的区别。Judah has been carried into captivity and her land was deserted, but was that condition in her case to continue (17)?犹大一直进行到圈养,她的土地被遗弃,但她的情况,条件继续(17)?On the contrary, what would be true of Edom (18)?与此相反,会有什么真正以东(18)?In the day to come observe that while she will be swallowed up, Judah and Israel shall arise again, and possess not only their own land but that of Edom and Philistia as well (19, 20. It will be the day of the Messiah (21).在当天来观察,虽然她将被吞没,犹大和以色列应再次出现,并拥有不仅在自己的土地,但以东和非利士(19,20,这将是弥赛亚的日子( 21)。

Questions 1.问题 1。What was Obadiah's period?什么是俄巴底亚的时期?2.2。What is his mission?他的使命是什么?3.3。What relation existed between the Edomites and Israelites?以东和以色列人之间存在什么关系?4.4。Have you identified the territory of the first names on the map?你有确定的领土在地图上的名字?5.5。How did they show enmity toward Israel?他们是如何显示对以色列的敌意?6.6。What contrast will be seen in Edom and Israel in the time to come?以东和以色列在今后一个时期将会看到什么样的对比?7.7。When will that be?什么时候会是?


Abdias Abdias

Catholic Information天主教信息

(A Minor Prophet).(A小调先知)。

This name is the Greek form of the Hebrew `Obhádhyah, which means "the servant [or worshipper] of Yahweh".这个名字是希伯来文`Obhádhyah,这意味着“仆人[或崇拜者]耶和华”的希腊形式。The fourth and shortest of the minor prophetical books of the Old Testament (it contains only twenty-one verses) is ascribed to Abdias.第四,最短的旧约(只包含二十一诗句)未成年人的预言书是归因Abdias。In the title of the book it is usually regarded as a proper name.在书的标题,它通常被认为是一个合适的名字。Some recent scholars, however, think that it should be treated as an appellative, for, on the one hand, Holy Writ often designates a true prophet under the appellative name of "the servant of Yahweh", and on the other, it nowhere gives any distinct information concerning the writer of the work ascribed to Abdias.然而,最近的一些学者认为,应该把它作为一个通称治疗,,一方面,圣经常常指定下一个真正的先知的“耶和华的仆人”的通称名,而另一方面,它无处使任何不同的信息,关于作家的冲高Abdias工作。 It is true that in the absence of such authoritative information Jews and Christian traditions have been freely circulated to supply its place; but it remains none the less a fact that "nothing is known of Abdias; his family, station in life, place of birth, manner of death, are equally unknown to us" (Abbé Trochon, Les petits prophètes, 193).等权威信息,犹太人和基督教传统的情况下已免费发给供应它的地方,它是真实的的,但它仍然没有少一个众所周知的事实,“什么是Abdias;他的家人,在生活中站,出生地,死亡方式,也同样给我们的未知“(阿贝Trochon,”小prophètes,193)。 The only thing that may be inferred from the work concerning its author is that he belonged to the Kingdom of Juda.唯一可能推断从关于它的作者工作是,他属于犹大王国。The short prophecy of Abdias deals almost exclusively with the fate of Edom as is stated in its opening words.Abdias短的预言几乎全部涉及以东的命运是在其开放的话表示。God has summoned the nations against her.上帝召唤了对她的国家。She trusts in her rocky fastnesses, but in vain.她相信在她的岩石牢度,但不成功。She would be utterly destroyed, not simply spoiled as by thieves (1-6).她会被彻底破坏,而不是简单的盗贼(1-6)宠坏了。Her former friends and allies have turned against her (7), and her wisdom shall fail her in this extremity (8,9).她以前的朋友和盟国纷纷转向对她(7),她的智慧失败在她的下肢(8,9)。She is justly punished for her unbrotherly conduct towards Juda when foreigners sacked Jerusalem and cast lots over it (10-11).她是公正惩罚她对犹大unbrotherly的行为当外国人被解职以上(10-11)耶路撒冷和阄。 She is bidden to desist from her unworthy conduct (12-14).她是bidden停止从她的不肖行为(12-14)。The "day of Yahweh" is near upon "all the nations", in whose ruin Edom shall share under the united efforts of "the house of Jacob" and "the house of Joseph" (16-18). “耶和华日”呼吁“所有国家”附近,在其废墟以东应分享的团结努力下的“房子”雅各和约瑟的“房子”(16-18)。As for Israel, her borders will be enlarged in every direction; "Saviours" shall appear on Mount Sion to "judge" the Mount of Esau, and the rule of Yahweh shall be established (19-20).至于以色列,她的边界将扩大在各个方向;“Saviours”应出现锡安山,以“法官”以扫山,耶和华的规则,应建立(19-20)。

DATE OF THE PROPHECY OF ABDIAS日期的ABDIAS预言

Besides the shortness of the book of Abdias and its lack of a detailed title such as is usually prefixed to the prophetical writings of the Old Testament, there are various reasons, literary and exegetical, which prevents scholars from agreeing upon the date of its composition.除了书Abdias和缺乏详细的标题,通常为前缀,以旧约的预言著作,气短,有种种原因,文学和训诂,防止商定其组成之日起的学者​​。

Many among them (Keil, Orelli, Vigouroux, Trochon, Lesêtre, etc.) assign its composition to about the reign of Joram (ninth century BC).其中许多(KEIL,Orelli,Vigouroux,Trochon,Lesêtre等)将其组成,约兰王朝(公元前九世纪)。 Their main ground for this position is derived from Abdias's reference (11-14) to a capture of Jerusalem which they identify with the sacking of the Holy City by the Philistines and the Arabians under Joram (2 Chronicles 21:16,17).他们的这一立场的主要理由是派生Abdias参考(11-14)捕获了耶路撒冷,他们认同的约兰(21:16,17历代)非利士人下的阿拉伯圣城洗劫。 The only other seizure of Jerusalem to which Abdias (11-14) could be understood to refer would be that which occurred during the lifetime of the prophet Jeremias and was effected by Nabuchodonosor (588-587 BC).耶路撒冷扣押Abdias(11-14)可以理解为是指将发生在一生的先知赫雷米亚斯Nabuchodonosor(588-587 BC)的影响。But such reference to this latter capture of the Jewish capital is ruled out, we are told, by the fact that Jeremias's description of this event (Jeremiah 49:7-22) is so worded as to betray its dependence on Abdias (11-14) as on an earlier writing.但这样的参考后者捕捉到这个犹太资本被排除了,我们被告知,赫雷米亚斯此事件的说明(耶利米书49:7-22)是这样的措辞,以出卖其Abdias依赖(11-14 )作为较早写作。It is ruled out also by Abdias's silence concerning the destruction of the city or of the Temple which was carried out by Nabuchodonosor, and which, as far as we know, did not occur in the time of King Joram. Abdias的有关破坏的城市或进行Nabuchodonosor寺的沉默也排除了,并且,据我们所知,没有发生在王约兰的时间。

A second argument for this early date of the prophecy is drawn from a comparison of its text with that of Amos and Joel.第二个参数是一个为这个预言早日得出一个比较,其文字与阿莫斯和乔尔。The resemblance is intimate and, when closely examined, shows, it is claimed, that Abdias was anterior to both Joel and Amos.相似之处是亲密的,仔细检查时,显示,它宣称,Abdias前Joel和阿莫斯。In fact, in Joel 2:32 (Hebrews 3:5) "as the Lord hath said" introduces a quotation from Abdias (17).事实上,在乔尔2:32(希伯来书3:5)“耶和华说:”介绍Abdias(17)的报价。Hence it is inferred that the prophecy of Abdias originated between the reign of Joram and the time of Joel and Amos, that is, about the middle of the ninth century BC The inference is said also to be confirmed by the purity of style of Abdias's prophecy.因此,它是推断,起源的约兰在位和乔尔和阿莫斯,就是有关的BC推理第九世纪中叶时之间Abdias的预言是说也以被Abdias的预言风格的纯度证实。

Other scholars, among whom may be mentioned Meyrick, Jahn, Ackerman, Allioli, etc., refer the composition of the book to about the time of the Babylonian Captivity, some three centuries after King Joram.其他学者,其中可能会提到蛾,雅恩,阿克曼,Allioli等,是指书的组成对巴比伦圈养的时间,约三个世纪后王约兰。 They think that the terms of Abdias (11-14) can be adequately understood only of the capture of Jerusalem by Nabuchodonosor; only this event could be spoken of as the day "when strangers carried away his [Juda's] army captive, and foreigners entered into his gates, and cast lots upon Jerusalem"; as "the day of his [Juda's] leaving his country . . . . the day of their [the children of Juda's] destruction"; "the day of their ruin"; etc. They also admit that Abdias (20) contains an implicit reference to the writer as one of the captives in Babylon.他们认为,能充分理解Nabuchodonosor耶路撒冷捕捉Abdias(11-14)的条款;只有这个事件可以为天“,当陌生人抬走他犹大的军队俘虏的发言,以及外国人进入到他的大门,并呼吁耶路撒冷投很多“;”他[犹大的]离开他的国家的日子当天他们破坏[犹大的的儿童]。。。。“;”他们毁掉的日子“;等。他们也承认,Abdias(20)包含在巴比伦的俘虏之一的隐式引用作家。

Others again, ascribe the present book of Abdias to a still later date.还有一些人,归因于目前仍然日后Abdias的书。They agree with the defenders of the second opinion in interpreting Abdias (11-14) as referring to the capture of Jerusalem by Nabuchodonosor, but differ from them in holding that (20) does not really prove that the author of the book lived during the Babylonian exile.他们同意第二种意见的解释为提及耶路撒冷Nabuchodonosor捕捉Abdias(11-14)的捍卫者,但他们从不同控股(20)并没有真正证明,住在一书的作者巴比伦流亡。 They claim that a close study of Abdias (15-21), with its apocalyptic features (reference to the day of the Lord as being at hand upon all nations, to a restoration of all Israel, to the wonderful extent of territory and position in command which await the Jews in God's kingdom), connects necessarily the prophecy of Abdias with other works in Jewish literature [Joel, Daniel, Zechariah 9-14] which, as they think, belong to a date long after the return from Babylon.他们声称,仔细研究了Abdias(15-21)世界末日的功能(参考一天主在手,呼吁所有国家,恢复了所有以色列领土和地位的精彩程度,等候在神的国度犹太人的命令),连接一定要与其他犹太文学作品的预言Abdias [乔尔,但以理,撒迦利亚9-14],因为他们认为,这属于一个日期后,从巴比伦返回。

These, then are the three leading forms of opinion which prevail at the present day regarding the date of composition of the book of Abdias, none of which conflicts with the prophetical import of the work concerning the utter ruin of Edom at a later date and concerning the Messianic times.这些,然后是三个主要形式的意见,在目前的一天为准Abdias书组成之日起,其中没有关于在稍后的日期以东完全毁灭和有关工作的预言进口的冲突与救世主的时代。

Publication information Written by Francis E. Gigot.弗朗西斯大肠杆菌Gigot编写的出版物信息。 Transcribed by Hilary Ho Sang.转录由何生希拉里。The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书,第I卷出版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

Bibliography参考书目

Phillippe, in Dict.菲利普,在快译通。de la Bible; Selbie, in Hast., Dict.德拉圣经; Selbie,在HAST,快译通。of Bible, sv Obadiah.圣经“,俄巴底亚SV。Recent Commentaries: Trochon (1883); Peters (1892); Perowne (1898); Nowack (1897).最近评:Trochon(1883年);彼得斯(1892年);扫管笏(1898年); Nowack(1897年)。


Book of Obadiah预订的俄巴底亚书

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:

Relation to Jeremiah.耶利米的关系。

Three Parts to the Prophecy.三个部分的预言。

Sepharad. Sepharad。

-Biblical Data:- 圣经的数据:

This book, which bears the title "The Vision of Obadiah," consists of but twenty-one verses, which are devoted to a prophecy against Edom.这本书,它的标题是“俄巴底亚的愿景”,但二十一诗句,这是专门针对以东的预言。The prophecy is usually divided into two parts: verses 1-9 and 10-21.通常分为两部分:1-9和10-21节的预言。In the first section Edom is pictured as sore pressed by foes.在第一部分,以东是由敌人描绘成疮按下。She has become "small among the nations," and Yhwh is to bring her down from "the clefts of the rock" where she dwells.她已经成为“小的国家之间的,”耶和华是把她从她住“岩石裂缝”。Edom is further said to be overrun with thieves; and her own allies are destroying her.进一步说,以东是与盗贼​​溢出;和她自己的盟友正在摧毁她。

In the second part it is declared that because of violence done by Edom to his brother Jacob, and especially because of the part taken by Edom on the day when "foreigners entered into his gates, and cast lots upon Jerusalem" (verse 11), "the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall burn among [AV "kindle in"] them, and devour them" (verse 18).在第二部分,它是因暴力以东他的兄弟雅各,特别是由于部分以东当“外国人进入他的门,并阄后,耶路撒冷”(11节)当天宣布, “雅各家应是火了,约瑟家的火焰,以扫茬房子,和他们应之间的烧伤[影音”点燃“]他们,吞噬他们”(18节)。The prophecy concludes with the declaration that Israelitish captives shall return from Sepharad and possess the cities of the South (Negeb), that saviors shall return to Mount Zion to judge Esau, and the kingdom shall be Yhwh's.预言的最后宣言Israelitish俘虏应当从Sepharad返回,并拥有南(Negeb),救星应返回锡安山判断扫城市,和英国应耶和华​​的。

It should be noted that verses 1 to 6 closely resemble a number of verses in Jeremiah (xlix. 7-22), which also consist of a prophecy against Edom.应该指出,1至6节酷似在耶利米的诗句(xlix. 7-22),其中也包括对以东的预言。

-Critical View:- 批评的看法:

The resemblance to Jeremiah, referred to above, may mean that Jeremiah borrowed from Obadiah, or that the latter borrowed from the former, or that both borrowed from a still earlier prophet.的相似耶利米,上面提到的,可能意味着俄巴底亚书耶利米从借来的,或借用了前者,或后者,都从早期的先知,借来的。

Relation to Jeremiah.耶利米的关系。

Arguments of much force have been presented for the priority of Obadiah.用力过猛的参数已提交俄巴底亚的优先级。In Obadiah the opening of the prophecy seems to be in a more fitting place, the language is terser and more forcible than in Jeremiah; and parallels to the language of these passages appear in other parts of Obadiah, while they do not appear in Jeremiah.在俄巴底亚开放的预言似乎是在一个更加合适的地方,语言terser和强行超过耶利米;和相似之处这些经文的语言出现在其他地区的俄巴底亚,而它们不会出现在耶利米。 For these reasons most scholars, except Hitzig and Vatke, believe that the passage appears in Obadiah in its more original form.多数学者基于这些原因,除了希齐格和Vatke,相信通过其更原始的形式出现在俄巴底亚。As the passage in Jeremiah dates from the fourth year of the reign of Jehoiakim (604 BC), and as Ob.正如耶利米通过日期从约雅敬(公元前604年)统治时期的第四个年头,为OB。11-14 seems clearly to refer to the destruction of Jerusalem by Nebuchadnezzar (586 BC), it is evident that the Book of Obadiah did not lie before Jeremiah in its present form. 11-14似乎显然是指耶路撒冷的尼布甲尼撒二世(公元前586年)的破坏,这是显而易见的,俄巴底亚书之前没有耶利米在于以其目前的形式。This appears also from the fact that in Ob.这似乎也从事实上,在OB。10-21 there is much material which Jeremiah does not quote, and which, had he known it, would have suited his purpose admirably.10-21有多少耶利米不引述材料,并且,他知道它,将有适合他的目的,令人钦佩。It is true that Wellhausen finds no difficulty in the date, believing with Stade, Smend, and Schwally that Jer.豪森发现的日期没有困难,与体育场,Smend,Schwally,哲相信这是事实。xlvi.-li.xlvi.-li.is not the work of Jeremiah.是不是耶利米的工作。Nowack holds with Giesebrecht that these chapters of Jeremiah contain many interpolations, one of which is xlix.Nowack认为耶利米这些章节包含了许多插值,其中之一是XLIX Giesebrecht。7-22.7-22。These scholars are, therefore, able to hold that the Jeremiah passage is dependent upon Obadiah, and also to hold that Obadiah is post-exilic.,因此,这些学者都认为耶利米通过后,俄巴底亚,也认为,俄巴底后exilic。 On the whole the view of Ewald, GA Smith, and Selbie, that both Jeremiah and the present Obadiah have quoted an older oracle, and that Obadiah has quoted it with least change, seems the most probable.埃瓦尔德,GA史密斯和Selbie认为,从总体上看,耶利米和目前的俄巴底亚所引述的一个旧的甲骨文,俄巴底亚引述至少改变它,似乎最有可能的。

As verse 7 is not quoted in Jeremiah, and as it seems difficult to refer it to any time prior to the Exile, GA Smith with much probability makes the post-exilic portion begin with verse 7.由于第7节中没有报价在耶利米书,因为它似乎很难它交给流亡前的任何时间,GA多的概率史密斯与第7节开始后exilic部分。 Most critics hold that verses 11-14 refer to thedestruction of Jerusalem by Nebuchadnezzar.多数评论家认为,经文11-14尼布甲尼撒对耶路撒冷的thedestruction。As the Assyrians and Babylonians are not referred to, it is probable that the "nations" who were plundering Edom were Arabic tribes.由于亚述人,巴比伦人没有提及,这是可能的“民族”谁是掠夺以东是阿拉伯部落。Winckler (in "Altorientalische Forschungen," ii. 455, and in Schrader, "KAT" 3d ed., pp. 294 et seq.) places the episode in the reign of Darius.Winckler(“Altorientalische Forschungen,”二455,并在施拉德,“吉”的3D版,第294及以下)的地方在大流士统治时期的情节。Wellhausen is probably right in believing that reference is made in verses 1-15 to the same epoch of Edom's history as that referred to in Mal.豪森可能是正确的,相信在引用诗句1-15以东的历史时代,在马尔。i.2-5, and that the inroads of these "nations" were the beginning of the northern movement of the Nabatæans. 2-5,和这些“国家”的侵蚀北部的纳巴泰运动的开始。If this be correct, this part of the prophecy comes from the early post-exilic period.如果这是正确的,这部分的预言是从早期的后放逐期间。

Cheyne ("Encyc. Bibl.") holds that the references to the Negeb in the concluding verses of the prophecy indicate for the latter part of the book a date considerably later than the Exile, after the Edomites had been pushed out into the Negeb and southern Judah.进益(“百科全书。Bibl。”)持有,预言的结论诗句引用的Negeb显示的日期大大书的后半部分比流亡国外后,以东人后,已被推迟到Negeb和南部的犹大。 This view, which had been previously expressed by Nowack and has since been adopted independently by Marti, is confirmed by the eschatological character of the contents of verses 16-21.这种观点,由Nowack先前已表示,并一直通过马蒂独立,确认的末世论的诗句16-21的内容性质。Marti is probably right in regarding these verses as a later appendix to the prophecy.马蒂可能是正确的,在这些经文的预言以后的附录。The position of the Edomites would indicate that the verses date from the Greek period; and the approaching conquest of the Idumean Negeb points to a Hasmonean date.以东的位置表明,从希腊时期的诗句日期; Idumean Negeb接近征服点到哈斯蒙尼日期。

Three Parts to the Prophecy.三个部分的预言。

There thus appear to be three parts to this short prophecy: (1) a pre-exilic portion, verses 1-6, quoted by Jeremiah and also readapted, with (2) additions, by another Obadiah in the early post-exilic days; and (3) an appendix, which probably dates from Maccabean times.因此,似乎是三个部分,这个简短的预言:(1)前放逐部分,诗句1-6,引耶利米和也readapted,(2)增加另一个俄巴底,在早期的后放逐天; (3)一个附录,这可能是从马加比时代的日期。As to the exact date of the pre-exilic portion, it is difficult to speak.至于前放逐部分的确切日期,这是很难讲。Some have dated it as early as the reign of Jehoshaphat; others, in the reign of Joram of Judah.一些月如约沙法的统治的早期,在犹大的约兰在位。The circumstances appear to be too little known now to enable one to fix a date.出现的情况太少现在使一个固定的日期。 Arabs have surged up from central Arabia from time immemorial.阿拉伯人飙升从中央王国,从远古时代。The Nabatæan invasion of Edom was probably not the first time that Edom had been overrun with plunderers from that direction.以东的纳巴泰入侵可能不是第一次,以东已经从那个方向与强盗溢出。Verses 1-6 probably refer to an earlier experience of a similar character, the circumstances of which can not now be traced.诗篇1-6大概是指类似性质的早期经验,其中的情况下不能现在可以追溯到。

Sepharad. Sepharad。

The captivity in Sepharad (verse 20) has occasioned much discussion.在Sepharad圈养(20节)已经引起了不少讨论。In ancient times "Sepharad" was believed to be a name for Spain.“Sepharad”在古代被认为是对西班牙的名称。The Targum of Onḳelos renders it , ie, Hispania.昂克罗斯Targum呈现,即,Hispania。Schrader (lc 2d ed., p. 445) identifies it with Saparda, a town in Media mentioned in the inscriptions of Sargon.施拉德(LC 2版,第445页)标识与Saparda镇,在萨尔贡的铭文中提到的媒体。If there was a Jewish colony of captives here, however, nothing is otherwise known of it; nor are any circumstances evident which would render probable the existence at this point of a colony of sufficient importance to be referred to in the terms used by Obadiah.如果有一个犹太殖民地,这里的俘虏,然而,没有或称为它也不是任何情况下,显然将呈现一个由俄巴底亚中使用的术语被称为殖民地足够的重视这一点可能存在。

WR Smith and many recent writers have identified it with the Saparda which Darius in his inscriptions mentions between Cappadocia and Ionia as though it were, like them, a province. WR史密斯和最近的许多作家已确定与Saparda大流士之间卡帕多西亚和爱奥尼亚提到,就好像是在他的题字,像他们一样,一个省。It is mentioned again in an inscription of the thirty-seventh year of the kings Antiochus and Seleucus, ie, 275 BC This region was somewhere in the neighborhood of Phrygia, Galatia, or Bithynia.国王安提阿哥塞琉古,即275的第三十七个年头的题词中提到,这个地区在公元前弗吕家,加拉太,或庇推尼附近的某处。 When it is remembered that Joel (Joel iii. 6) had complained that Hebrews were being sold to Greeks, it does not seem improbable that the late writer who added the appendix to Obadiah predicted the return of these captives and foretold the Israelitish conquest of Idumea which John Hyrcanus (c. 130 BC) accomplished.时候才想起,乔尔(珥三6),希伯来人被卖给希腊人曾经抱怨,它不似乎不大可能,增加了附录俄巴底亚书的已故女作家预测这些俘虏的回归,并预言Idumea Israelitish征服约翰Hyrcanus(约公元前130年)完成。Cheyne's view that "Sepharad" is dittography for , another name of Jerahmeel, is hardly convincing.进益的“Sepharad”dittography,另一名耶拉篾,是难以令人信服的。

Emil G. Hirsch, George A. Barton埃米尔G.赫希,乔治巴顿

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

Bibliography:参考书目:

In addition to the introductions of Driver, Cornill, König, Strack, and others, compare Wellhausen, Die Kleinen Propheten, 1893; Nowack, Die Kleinen Propheten, 1897; GA Smith, Book of the Twelve Prophets, 1898, ii.; and Marti, Dodekapropheton, 1903, iE GHGAB除了司机介绍,Cornill,柯尼格施特拉克,和其他人,比较Kleinen Propheten模具,1893年; Nowack,模具Kleinen Propheten,1897年,豪森; GA史密斯,十二先知书,1898年,第二和马蒂Dodekapropheton,1903年,即GHGAB


Obadiah俄巴底亚

Jewish Perspective Information犹太透视信息

ARTICLE HEADINGS:文章标题:

-In Rabbinical Literature:在犹太教文学:

The name of thirteen different persons mentioned in the Bible. “圣经”中提到的13个不同的人的名字。As vocalized in the Masoretic text, it means "worshiper of Yhwh."正如马所拉文本vocalized的,它的意思是“耶和华的崇拜者。”1.1。Head steward to King Ahab of Israel.总管家的以色列国王亚哈。At the time of the persecution of the prophets of Yhwh by Jezebel, Obadiah succeeded in concealing one hundred of them in caves (I Kings xviii. 4-6).在迫害耶洗别,耶和华的先知的时候,俄巴底成功藏在山洞里的其中一人一百(我国王十八4-6)。During the great famine he was sent by Ahab to search for food.在大饥荒中,他被送往由亚哈寻找食物。He met the prophet Elijah, and brought Ahab the message that the famine was at an end (ib. 6 et seq.).他会见了先知以利亚,并带来了亚哈,饥荒结束的消息(同上6起)。2.2。A descendant of Jeduthun (I Chron. ix. 16).一个耶杜顿的后代(我专栏。九,16)。3.3。One of the grandchildren of the last king, Jeconiah (ib. iii. 21).其中最后一位国王的孙子女,耶哥尼雅(ib.三21)。4.4。A descendant of the tribe of Issachar, and one of David's heroes (ib. vii. 3).一个以萨迦支派的后裔,和大卫的英雄(ib.七3)之一。 5.5。A descendant of Saul (ib. viii. 38, ix. 44).扫罗(同上VIII 38,九,44)的后裔。6.6。A Gadite, the second in the list of David's heroes who joined him in the desert before the capture of Ziklag (ib. xii. 9).一个Gadite,在大卫的英雄名单,他之前捕获的洗革拉(同上第十二9)在沙漠中加入的第二个。7.7。Father of Ishmaiah, who was appointed representative of the tribe of Zebulun, under David (ib. xxvii. 19).父亲Ishmaiah,谁被任命为西布伦支派的代表,根据大卫(同上二十七19),。8.8。One of the officers sent by Jehoshaphat to teach in the different towns of Judea (II Chron. xvii. 7).一个由约沙法送教在朱迪亚(二专栏第十七7)不同的城镇人员。9.9。A Levite, who, during the reign of Josiah, was placed over the workmen repairing the Temple (ib. xxxiv. 12).利未人,人,约西亚在位期间,被放置在修复神殿(同上12)三十四。工人。10.10。Son of Jehiel; chief of 218 men who returned with Ezra to Palestine (Ezra viii. 9).儿子的杰希勒;行政218名男子与以斯拉返回巴勒斯坦(第八。以斯拉9)。11.11。One of those who signed, with Nehemiah, the covenant to live according to the doctrines of the law of Moses (Neh. x. 6).谁签字,与尼希米,根据摩西(尼十6)法律教义生活的公约。12.12。One of the porters of the gates in the porticoes of the new Temple (ib. xii. 25).盖茨(同上十二,25)在新寺的柱廊搬运工。 13.13。A prophet who lived probably about 587 BC (Ob. 1).EGHSO可能生活在大约公元前587(Ob. 1)先知EGHSO。

-In Rabbinical Literature:在犹太教文学:

Obadiah was a proselyte of Edomite origin (Sanh. 39b), and is said to have been a descendant of Eliphaz, the friend of Job (Yalḳ. ii. 549).俄巴底亚是一个proselyte以东人的起源(Sanh. 39B),并说已经是一个以利法的后裔,约伯的朋友(Yalḳ.II 549)。He is identified with the Obadiah who prophesied against Edom (Ob. 1).他是确定与俄巴底亚对以东(Ob. 1)预言。It is said that he was chosen to prophesy against Edom because he was himself an Edomite.这是说,他选择对以东的预言,因为他是自己一个以东人。Moreover, having lived with two such godless persons as Ahab and Jezebel without learning to act as they did, he seemed the most suitable person to prophesy against Esau (Edom), who, having been brought up by two pious persons, Isaac and Rebekah, had not learned to imitate their good deeds.此外,如亚哈和耶洗别不信神的人​​生活而学习作为他们的,他似乎最合适的人对以扫(以东),被两个虔诚的人,以​​撒和利百加的预言,没有学会模仿他们的善行。 Obadiah is supposed to have received the gift of prophecy for having hidden the hundred prophets from the persecution of Jezebel.俄巴底应该有收到了隐藏耶洗别迫害一百先知预言的恩赐。He hid the prophets in two caves, so that if those in one cave should be discovered those in the other might yet escape (Sanh. lc).他藏在两个洞穴中的先知,所以,如果在一个洞穴的人应该发现那些可能会在其他尚未逃脱(Sanh. LC)。Obadiah was very rich, but all his wealth was expended in feeding the poor prophets, until, in order to be able to continue to support them, finally he had to borrow money at interest from Ahab's son Jehoram (Ex. R. xxxi. 3).俄巴底亚是非常丰富,但他的财富是花费在喂养穷人的先知,直到,为了能够继续支持他们,最后他不得不借款利息从亚哈的儿子约兰(不包括R. XXXI钱。3 )。Obadiah's fear of God was one degree higher than that of Abraham; and if the house of Ahab had been capable of being blessed, it would have been blessed for Obadiah's sake (Sanh. lc).ECJZL俄巴底亚神的恐惧程度比亚伯拉罕;如果亚哈的房子已经被祝福的,它已经为俄巴底的缘故祝福(Sanh. LC)ECJZL。

Emil G. Hirsch, Schulim Ochser, Executive Committee of the Editorial Board, Jacob Zallel LauterbachG.埃米尔赫斯基,Schulim Ochser,编委会执行委员会,雅各Zallel劳特巴赫

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



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