Book of Zephaniah, Sophonias书西番雅书

General Information一般资料

Ninth of the 12 Minor Prophets of the Old Testament of the Bible, the Book of Zephaniah draws its name from the prophet Zephaniah, whose ministry places its authorship at c.12小先知的旧约圣经西番雅书的第九届绘制它的名字从先知西番雅,其部地方在其著作权C.630 BC in Jerusalem. 630公元前在耶路撒冷。The book comprises sayings attacking imitations of foreign religious practices, idolatry, and those who doubt the threat of the Lord's wrath.书中包括熟语攻击模仿外国的宗教习俗,偶像崇拜,和那些怀疑上帝的愤怒的威胁。The day of the Lord is thus a key concept, with possibility for deliverance if the people repent.因此,主的日子是一个关键概念,如果悔改的人解脱的可能性。The judgment on the day of the Lord will leave a humble remnant that will seek its refuge in the Lord.主的日子的判决,将留下一个不起眼的残余,将寻求在主其避难。The oracles against foreign nations (chaps. 2 - 3) are believed to contain some genuine sayings of the prophet, but other sayings in these chapters probably date from the postexilic period.神谕对外国国家(chaps. 2 - 3)被认为包含一些真正的先知的说法,但这些章节中的其他熟语可能日期从postexilic时期。

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Bibliography 参考书目
JH Eaton, Obadiah, Nahum, Habakkuk, and Zephaniah (1969); JA Soggin, Introduction to the Old Testament (1976).JH伊顿,俄巴底亚,那鸿,哈巴谷,西番雅(1969); JA Soggin,旧约导论(1976年)。


Book of Zephaniah, Sophonias预订西番雅Sophonias

Brief Outline简述

  1. Judgment on Judah and Jerusalem (1-2:3)犹大和耶路撒冷的判决(1-2:3)
  2. Judgment on Philistia, Moab, Ammon, Assyria (2:4-15)判断非利士,摩押,亚扪,亚述(2:4-15)
  3. Judgment on Jerusalem (3:1-8)关于耶路撒冷的审判(3:1-8)
  4. Effects of Judgment (3:9-13)审判的影响(3:9-13)
  5. Restoration of Israel (3:14-20)以色列恢复(3:14-20)


Zephaniah西番雅

Advanced Information先进的信息

Zephaniah, Jehovah has concealed, or Jehovah of darkness.西番雅书,耶和华隐瞒,或黑暗的耶和华。 (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets.(1)促使儿子希西家的玄孙,并在小先知为了第九届。He prophesied in the days of Josiah, king of Judah (BC 641-610), and was contemporary with Jeremiah, with whom he had much in common.他预言(公元前641-610年)犹大王约西亚的日子里,和当代耶利米,他有许多共通之处。

The book of his prophecies consists of: (a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions.他的预言的书,包括:(一)引入(1:1-6),宣布世界的判决,并要求以色列的判决,因为他们的越轨行为,。 (b) The description of the judgment (1:7-18).(二)判决的说明(1:7-18)。(c) An exhortation to seek God while there is still time (2:1-3).(C)告诫寻求神,而仍然有时间(2:1-3)。(d) The announcement of judgment on the heathen (2:4-15).(四)公布的异教徒(2:4-15)的判断。(e) The hopeless misery of Jerusalem (3:1-7).(e)在耶路撒冷的无望的痛苦(3:1-7)。(f) The promise of salvation (3:8-20).(六)承诺的救赎(3:8-20)。


(2.) The son of Maaseiah, the "second priest" in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire (Jer. 21:1) regarding the coming woes which he had denounced, and to entreat the prophet's intercession that the judgment threatened might be averted (Jer. 29:25, 26, 29; 37:3; 52:24). (2)玛西雅的儿子,“第二神父”在西底家在位,经常提到在耶利米被送往从国王询问(耶21:1)关于未来,他谴责的困境,并恳求先知的说情,威胁判断,可能是避免(耶利米书29:25,26,29; 37:3; 52:24)。He, along with some other captive Jews, was put to death by the king of Babylon "at Riblah in the land of Hamath" (2 Kings 25:21).他,以及与其他一些俘虏犹太人,被置于死地“巴比伦王在Riblah哈马地的”(2国王25:21)。

(3.) A Kohathite ancestor of the prophet Samuel (1 Chr. 6:36).(3)的先知撒母耳(1 CHR 6:36)。Kohathite祖先。

(4.) The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt (Zech. 6:10). (4)父亲约西亚,祭司谁住在耶路撒冷时,大流士发出的,应重建寺庙(撒迦利亚6:10)的法令。

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


Sophonias (Zephaniah)Sophonias(西番雅)

Catholic Information天主教信息

The ninth of the twelve Minor Prophets of the Canon of the Old Testament; preached and wrote in the second half of the seventh century BC He was a contemporary and supporter of the great Prophet Jeremias.佳能旧约十二小先知的第九届;鼓吹下半年在公元前七世纪中写道,他是当代伟大的先知赫雷米亚斯支持者。His name (Hebrew Zephanja, that is "the Lord conceals", "the Lord protects") might, on the analogy of Gottfried, be most briefly translated by the words God protect.戈特弗里德的比喻,他的名字(希伯来Zephanja,是“上帝隐藏”,“主保护”)可能是最简略翻译上帝保佑的话。 The only primary source from which we obtain our scanty knowledge of the personality and the rhetorical and literary qualities of Sophonias, is the short book of the Old Testament (containing only three chapters), which bears his name.唯一的主要来源,从中我们获得了我们的个性和Sophonias的修辞和文学素质的一知半解,是旧约(只包含三个章节),他的名字命名的小书。 The scene of his activity was the city of Jerusalem (i, 4-10; iii, 1 sqq.; 14 sqq.).他的活动现场,耶路撒冷城(我,4-10;三,1 SQQ; 14 SQQ)。

I. DATE I.日期

The date of the Prophet's activity fell in the reign of King Josias (641-11).先知的活动当日下跌在位国王Josias(641-11)。Sophonias is one of the few Prophets whose chronology is fixed by a precise date in the introductory verse of the book.Sophonias是几个先知的年表是由一个精确的日期固定在书中介绍的诗句之一。Under the two preceding kings, Amon and Manasse, idolatry had been introduced in the most shameful forms (especially the cult of Baal and Astarte) into the Holy City, and with this foreign cult came a foreign culture and a great corruption of morals.根据前两个国王,阿蒙和玛拿西,偶像崇拜已推出的最可耻的形式(尤其是巴力和阿施塔特邪教)进入圣城,这个外国的邪教来了一个外国的文化和伟大的道德腐败。 Josias, the king with the anointed sceptre, wished to put an end to the horrible devastation in the holy places.Josias,受膏者权杖国王,希望杜绝在圣地的可怕破坏。One of the most zealous champions and advisers of this reform was Sophonias, and his writing remains one of the most important documents for the understanding of the era of Josias.这项改革的最狂热的拥护者和顾问之一是Sophonias,和他的写作仍然Josias时代的理解最重要的文件之一。 The Prophet laid the axe at the root of the religious and moral corruption, when, in view of the idolatry which had penetrated even into the sanctuary, he threatened to "destroy out of this place the remnant of Baal, and the names of the . . . priests" (i, 4), and pleaded for a return to the simplicity of their fathers instead of the luxurious foreign clothing which was worn especially in aristocratic circles (i, 8).先知的宗教和道德的腐败的根源奠定了斧头时,渗透,即使进入圣域的偶像崇拜,他扬言“摧毁这个地方的巴力的残余,和的名字。 。祭司“(I,4),并承认了他们的父亲简单的回报,而不是豪华的外国服装,尤其是在贵族圈(8)穿。The age of Sophonias was also a most serious and decisive period, because the lands of Anterior Asia were overrun by foreigners owing to the migration of the Seythians in the last decades of the seventh century, and because Jerusalem, the city of the Prophets, was only a few decades before its downfall (586). Sophonias年龄也是一个最严重的和决定性的时期,因为前路地区的土地由外国人由于在第七世纪的最后十年Seythians迁移超支,而且因为耶路撒冷的先知的城市,只有倒闭前的几十年(586)。 The far-seeing watchman on Sion's battlements saw this catastrophe draw near: "for the day of the Lord is near" is the burden of his preaching (i, 7).锡安的城垛上远远看到更夫看到这场灾难的临近:“主的日子已接近”是他的说教的负担,(我7)。"The great day of the Lord is near, it is near and exceeding swift: . . . That day is a day of wrath, a day of tribulation and darkness and obscurity, a day of clouds and whirlwinds" (i, 14-15). “主的伟大的日子不远了,它已接近和超过迅速:。。那一天是一个发怒的日子,一个苦难的日子,黑暗和朦胧,云和龙卷风的一天”(I,14-15 )。

II.二。CONTENTS目录

The book of the Prophet naturally contains in its three chapters only a sketch of the fundamental ideas of the preaching of Sophonias.先知的书,自然包含在它的三个章节Sophonias说教的基本思想只有一个草图。The scheme of the book in its present form is as follows:计划书以其目前的形式如下:

(a) i, 2-ii, 3(一)我,2 - II,3

The threatening of the "day of the Lord", a Dies irae dies illa of the Old Testament. “主的日子”的威胁,模具irae死亡的旧约illa。The judgment of the Lord will descend on Juda and Jerusalem as a punishment for the awful degeneracy in religious life (i, 4-7a); it will extend to all classes of the people (i, 7b-13), and will be attended with all the horrors of a frightful catastrophe (i, 14-18); therefore, do penance and seek the Lord (ii, 1-3).主的判决将降落在犹大和耶路撒冷的宗教生活中的可怕的堕落(I,4 - 7A)的处罚;将延伸到所有的人都类(I,7B - 13),将出席一个可怕的灾难“(I,14-18)的所有恐怖,因此,做的忏悔和寻求主(二1-3)。

(b) ii, 4-15(二)二,4-15

Not only over Jerusalem, but over the whole world (urbi et orbi), over the peoples in all the four regions of the heavens, will the hand of the Lord be stretched--westwards over the Philistines (4-7), eastwards over the Moabites and Ammonites (8-11), southwards over the Ethiopians (12), and northwards over the Assyrians and Ninivites (13-15).不仅超过了耶路撒冷,但在整个世界(URBI et orbi - 罗马和世界),超过的天空在所有四个地区的人民,将主的手伸 - 向西在非利士人(4-7),超过向东摩押人和亚扪人(8-11),在埃塞俄比亚人向南(12),并在亚述和Ninivites(13-15)向北。

(c) With a special threat (iii, 1-8)(c)在一个特殊的威胁(III,1-8)

The Prophet then turns again to Jerusalem: "Woe to the provoking, and redeemed city. . . She hath not hearkened to the voice, neither hath she received discipline"; the severest reckoning will be required of the aristocrats and the administrators of the law (as the leading classes of the civil community), and of the Prophets and priests, as the directors of public worship.先知,然后再轮流到耶路撒冷:“荣辱与共的发人深省的,而赎回的城市,她未曾听从的声音,无论是祂所她收到的纪律。”最严厉的清算,将贵族和法律的管理员需要作为民间社会的领导阶级,以及作为公众崇拜的董事,先知和祭司。

(d) iii, 9-20(四)三,9-20

A consolatory prophecy, or prophetic glance at the Kingdom of God of the future, in which all the world, united in one faith and one worship, will turn to one God, and the goods of the Messianic Kingdom, whose capital is the daughter of Sion, will be enjoyed.一个安慰的预言,或在神的王国的未来的预言一目了然,在世界上所有的,团结在一个信仰和崇拜,会变成一个神,救世主的英国,其资本货物的女儿锡永,将享受。 The universality of the judgment as well as of the redemption is so forcibly expressed in Sophonias that his book may be regarded as the "Catholic Epistle" of the Old Testament.判断的普遍性以及赎回强行表示在他的书可以作为“天主教书信”旧约Sophonias。

(e) The last exhortation of Sophonias (3:9-20(E)Sophonias最后劝勉(3:9-20

also has a Messianic colouring, although not to an extent comparable with Isaias.也有一个救世主的着色,虽然不能与伊萨亚斯在一定程度上可比。

III.三。CHARACTER OF THE PROPHET字符的先知

Sophonias' prophecy is not strongly differentiated from other prophecies like that of Amos or Habacuc, it is confined to the range of thought common to all prophectic exhortations: threats of judgment, exhortation to penance, promise of Messianic salvation.强烈Sophonias“的预言是不是像阿莫斯或Habacuc预言区别,它是只以为共同所有prophectic嘱托范围:判断威胁,告诫苦修,弥赛亚救赎的承诺。 For this reason Sophonias might be regarded as the type of Hebrew Prophets and as the final example of the prophetic terminology.出于这个原因Sophonias可能被视为希伯来先知的预言术语的最后一个例子。He does not seek the glory of an original writer, but borrows freely both ideas and style from the older Prophets (especially Isaias and Jeremias).他不寻求原始的作家的荣耀,而是借用自由地从旧的先知(特别是伊萨亚斯和赫雷米亚斯)思想和风格。The resemblances to the Book of Deuteronomy may be explained by the fact that this book, found in the Josian reform, was then the centre of religious interest.申命记书的相似之处,可以解释的事实,这本书,在Josian改革中发现,当时的宗教利益的中心。The language of Sophonias is vigorous and earnest, as become the seriousness of the period, but is free from the gloomy elegiac tone of Jeremias. Sophonias语言是积极和认真的,成为这一时期的严重性,但赫雷米亚斯阴沉挽联音。In some passages it becomes pathetic and poetic, without however attaining the classical diction or poetical flight of a Nahum or Deutero-Isaias.在一些段落变得可怜和诗意,但没有实现的古典文辞诗意的航班,或一个Nahum说或第二伊萨亚斯。 There is something solemn in the manner in which the Lord is so frequently introduced as the speaker, and the sentence of judgment falls on the silent earth (i, 7).也有一些是在庄严,其中主是如此频繁地推出扬声器的方式,以及判断句子属于沉默的大地上(I,7)。Apart from the few plays on words (cf. especially ii, 4), Sophonias eschews all rhetorical and poetical ornamentation of language.除了几戏剧的话(参见尤其是二,四),Sophonias避开所有语言的修辞和诗意的装饰。As to the logical and rhythmical build of the various exhortations, he has two strophes of the first sketch (i, 7 and 14) with the same opening ("the day of the Lord is near"), and closes the second sketch with a hymn (ii, 15)--a favourite practice of his prototype, Jeremias.至于各种嘱托的逻辑和节奏的建立,他有两个相同的开放(“主的日子近”)的第一张草图(I,7日和14日)strophes,并关闭了与第二个草图赞美诗(II,15) - 一个最喜欢他的原型,赫雷米亚斯的做法。A graduated development of the sentiment to a climax in the scheme is expressed by the fact that the last sketch contains an animated and longer lyrical hymn to Jerusalem (iii, 14 sqq.).一个毕业的发展是在该计划的高潮情绪表达的事实最后草图包含动画和较长的抒情的赞歌耶路撒冷(III,14 SQQ)。。 In Christian painting Sophonias is represented in two ways; either with the lantern (referring to i, 12: "I will search Jerusalem with lamps") or clad in a toga and bearing a scroll bearing as text the beginning of the hymn "Give praise, O daughter of Sion" (iii, 14).在基督教的绘画Sophonias是代表两种方式,要么灯笼(指的是我,12:“我将搜索灯耶路撒冷”),或在一个TOGA包和轴承作为文本的赞美诗开始滚动轴承“给予表扬O子锡安“(三14)。

IV.四。CRITICAL PROBLEMS OFFERED BY SOPHONIASSOPHONIAS提供的关键问题

The question of authorship is authoritatively answered by the introductory verse of the book.书中介绍的诗句署名权的问题是权威性的回答。Even radical higher critics like Marti acknowledge that no reason exists for doubting that the author of this prophecy is the Sophonias (Zephaniah) mentioned in the title ("Das Dodekapropheton"), Tübingen, 1904, 359).甚至激进的批评像马蒂承认,没有理由怀疑这一预言的作者是在标题中提到的Sophonias(西番雅)(“达斯Dodekapropheton”),蒂宾根大学,1904年,359)的存在。 The fact that this Prophet's name is mentioned nowhere else in the Old Testament does not affect the conclusive force of the first verse of the prophecy.无处在旧约先知的名字被提及的事实并不影响确凿的预言的第一首诗歌的力量。Sophonias is the only Prophet whose genealogy is traced back into the fourth generation. Sophonias是唯一的先知,其家谱是追溯到到第四代。From this has been inferred that the fourth and last ancestor mentioned Ezechias (Hizkiah) is identical with the king of the same name (727-698).从这个已推断,第四个和最后的祖先提到埃泽希亚什(Hizkiah)与相同的名称(727-698)王相同。 In this case, however, the explanatory phrase "King of Judah" would undoubtedly have been put in apposition to the name.然而,在这种情况下,解释短语“犹大王”无疑已在并置的名称。Consequently the statement concerning the author of the book in the first part of the introductory verse appears entirely worthy of belief, because the statement concerning the chronology of the book given in the second half of the same verse is confirmed by internal criteria.因此,声明书的作者在第一部分介绍诗句似乎完全值得相信的,因为内部标准确认的声明,关于下半年在相同的诗句书年表。 The descriptions of customs, especially in the first chapter, showing the state of religion and morals at Jerusalem are, in point of fact, a true presentation of conditions during the first years of the reign of King Josias.海关的描述,尤其是在第一章,在耶路撒冷的宗教和道德的状态,在点,事实上,在位国王Josias的第一年期间的条件真实演示。 The worship of the stars upon the flat roofs, mentioned in i, 5, and imitation of the Babylonian worship of the heavens that had become the fashion in Palestine from the reign of Manasses is also mentioned by the contemporary Prophet, Jeremias (xix, 13; xxxii, 29), as a religious disorder of the Josianic era.根据我提到的平屋顶,5,并在巴勒斯坦,它已成为时尚Manasses统治天空的巴比伦崇拜模仿明星的崇拜也提到当代先知,赫雷米亚斯(XIX,13三十二,29),作为一种宗教障碍的Josianic时代。 All this confirms the credibility of the witness of i, 1, concerning authorship of Sophonias.这一切都证实了我,1,关于Sophonias作者证人的可信性。

Critical investigations, as to where the original texts in the Book of Sophonias end and the glosses, revisions of the text, and still later revisions begin, have resulted in a unanimous declaration that the first chapter of the book is the work of Sophonias; the second chapter is regarded as not so genuine, and the third still less so. Sophonias结束的图书和粉饰,文本的修订,再后来修订的原文开始,关键的调查,已导致在一个一致的宣言书的第一章是Sophonias工作;第二章被视为不那么真正的,第三仍然较少。 In separating what are called the secondary layers of the second chapter nearly all the higher critics have come to different conclusions -- quot capita, tot sensus.在区分什么是所谓的几乎所有批评家们得出不同的结论第二章第二层 - quot人均TOT共识。Each individual verse cannot be investigated here as in the detailed analysis of a commentator.每一个人的诗句,不能这里考察,在详细分析评论员。However, it may be pointed out in general that the technical plan in the literary construction of the speeches, especially the symmetrical arrangement of the speeches mentioned in section II, and the responses spoken of in section III, forbid any large excisions.但是,它可能是一般指出,在文学建设的发言,尤其是第二节中所提到的发言对称布置,并在第三节发言的回应技术计划,禁止任何大的删剪。 The artistic form used in the construction of the prophetic addresses is recognized more and more as an aid to literary criticism.艺术形式,用于在建的预言地址是越来越多的认可作为文学批评的援助。

The passage most frequently considered an addition of a later date is iii, 14-20, because the tone of a herald of salvation here adopted does not agree with that of the prophecies of the threatening judgment of the two earlier chapters.最常考虑日后的另外的话是14-20,第三,一个预示着救恩的基调,因为在这里通过了不同意的前两个章节的威胁判断的预言。 It is, however, the custom of the Prophets after a terrifying warning of the judgments of Jahve to close with a glimpse of the brilliant future of the Kingdom of God, to permit, as it were, the rainbow to follow the thunder-storm.它是,但是,关闭窥见上帝的王国的辉煌未来,允许定制Jahve判断一个可怕的警告后,先知,因为它是,彩虹遵循雷暴。 Joel first utters prophetic denunciations which are followed by prophetic consolations (Joel in Vulgate, i-ii, 17; ii, 19-iii); Isaias in ch.乔尔首先说出的预言是预言的安慰(乔尔在武加大,I - II,第17条;二,19 - III);谴责在CH伊萨亚斯。i calls Jerusalem a city like Sodom and directly afterwards a city of justice, and Micheas, whose similarity to Sophonias is remarked upon by critics, also allows his threats of judgment to die away in an announcement of salvation.我调用一个城市像所多玛和直接事后一个正义的城市耶路撒冷,Micheas,Sophonias的相似,是说批评后,也可以让他的威胁判断死在宣布救恩。 One of the guiding eschatological thoughts of all the Prophets is this: The judgment is only the way of transition to salvation and the consummation of the history of the world will be the salvation of what is left of the seed.末世论的所有先知的指导思想之一是这样的:判断是唯一的方式过渡到拯救和世界历史上的圆满,将是拯救是什么种子。For this reason, therefore, Sophonias, iii, 14-20 cannot be rejected.因此,基于这个原因,Sophonias,14日至20日三,不能被拒绝。 The entire plan of the book seems to be indicated in a small scale in the first address, which closes ii, 1-3, with an exhortation to seek the Lord that is with a consolatory theme directly after the terrible proclamation of the Day of the Lord.书的整个计划似乎是在一个小规模的首地址,关闭II 1-3告诫寻求一个安慰的主题是可怕的一天宣布后直接主表示,主。

The queries raised by the textual criticism of the Book of Sophonias are far simpler and nearer solution than those connected with the higher criticism. Sophonias图书考据学提出的疑问是简单得多,比连接与较高的批评的接近解决方案。The conditions of the text, with exception of a few doubtful passages, is good and there are few books of the Biblical canon which offer so few points of attack to Biblical hypercriticism as the Book of Sophonias.除了几个可疑的段落,文本的条件是好的,有一些书籍的圣经佳能的攻击提供了这么几点,作为“圣经”的Sophonias书hypercriticism。

Written by M. Faulhaber.写由M.冯哈伯。Transcribed by Thomas M. Barrett.转录由托马斯M巴雷特。The Catholic Encyclopedia, Volume XIV.天主教百科全书,第十四卷。Published 1912.发布1912年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, July 1, 1912. Nihil Obstat,1912年7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

REINKE, Der Prophet Zephanja (Munster, 1868); KNABENBAUER, Comment. REINKE,明镜先知Zephanja(明斯特,1868年); KNABENBAUER,评论。In proph.在proph。min.分。(Paris, 1886); VAN HOONACKER, Les douze pet.(巴黎,1886年);范HOONACKER,莱斯杜兹宠物。proph.proph。(Paris, 1908); LIPPL, Das Buch des Proph.(巴黎,1908年); LIPPL,DAS布赫DES Proph。Sophon.梭蓬。(Freiburg, 1910), containing (pp. ix-xvi) an excellent bibliography; SCHWALLY, Das Buch Zephanja (Giessen, 1890); SCHULZ, Comment uber den Proph.(弗赖堡,1910年),载(第IX - XVI)一个优秀书目; SCHWALLY,达斯布赫Zephanja(吉森,1890年),舒尔茨,评论尤伯杯巢穴Proph。Zephanja (Hanover, 1892); ADAMS, The Minor Proph.Zephanja(汉诺威,1892年),亚当斯小调Proph。(New York, 1902); DROVER, The Min.(纽约,1902年);家畜赶到市集,最小。Proph.Proph。(Nahum, Habakkuk, Zephaniah)(Edinburgh, 1907); the complete commentaries of STRACK-ZOCKLER, NOWACK; MARTI; and GA SMITH.(那鸿,哈巴谷,西番雅)(爱丁堡,1907年);马蒂;和GA史密斯施特拉克ZOCKLER,NOWACK完整的评论。


Zephaniah西番雅

Jewish Perspective Information犹太透视信息

One of the twelve Minor Prophets who describes himself as "the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah, the son of Amon, King of Judah" (Zeph. i. 1).自己描述为“粗石的儿子,儿子基大利,亚玛利雅的儿子,希西家的儿子,约西亚的日子里,阿蒙的儿子,犹大王”的十二小先知之一(Zeph.我1)。 He seems, therefore, to have been a descendant of Hezekiah, King of Judah, since otherwise only the name of his father would have been given (comp. Isa. i. 1; Ezek. i. 3; Joel i. 1).因此,他似乎已后裔,犹大王希西家,因为只有他的父亲的名字,否则会被赋予(comp.伊萨一,1。以西结书一3;乔尔一1)。 If he was of royal descent, he probably lived in Jerusalem; and evidence of this is seen in his prophecies, where he describes various parts of the city.如果他的王室血统,他可能住在耶路撒冷和这方面的证据是在他的预言,他介绍了城市的各个部分。According to the first verse of the book which bears his name, he flourished during the reign of Josiah, and on the basis of his utterances the majority of modern scholars date his activity prior to the reforms so rigorously inaugurated and promulgated after 621, the pictures of corruption and the approaching foe being most appropriately referred to the situation in Judah during the early years of Josiah and the Scythian invasion.根据他的书,他的名字命名的第一首诗歌,蓬勃发展约西亚在位期间,他的言论的基础上大多数现代学者的日期之前,如此严格的落成和621后颁布的改革,他的活动照片腐败和接近敌人最适当时提到约西亚和西徐亚人入侵早年在犹大的情况。 The contents of the book of this prophet fall into two parts: i.落在这个先知书的内容分为两部分:一,1-iii.1 - III。8, the coming judgment on the world, including Israel and the nations; and iii. 8,对世界未来的判断,包括以色列和国家;和第三。9-20, a promise of universal salvation.9日至20日,普渡众生的承诺。

Zephaniah's special denunciations are directed against false worship and irreligion.西番雅的特殊谴责针对虚假的崇拜和无神论。The calamity will find every one, even in the hiding-places of Jerusalem; Philistia, Moab, Ammon, Cush, and Assyria shall be overwhelmed by punishment and disaster; Jerusalem in particular, being rebellious, corrupt, and disobedient to the word of Yhwh, shall fall under the divine wrath.灾难将每一个发现,即使在耶路撒冷的藏身之地;非利士,摩押,亚扪,古实,和亚述应惩罚和灾难所压倒,特别是耶路撒冷,逆反心理,腐败和不听话的YHWH字,应当属于神的愤怒。 Yet, on the other hand, God's promise is made known to the nations, that He will so purify them that they may call on Him, and all shall bring Him offerings.然而,另一方面,上帝的承诺是众所周知的国家,因此,他将净化他们,他们可能会请他,并应当给他带来的产品。 After the storm of judgment Israel shall be humble, and shall trust in Yhwh alone.判断以色列风暴后,应谦虚,应仅在耶和华信任。New social conditions shall arise, and justice and righteousness shall prevail, so that the redeemed shall rejoice in the Lord.不得出现新的社会条件,公平和正义为准,使赎回应飘柔主。

Zephaniah is a forceful book.西番雅是一个有力的书。Its language is vigorous and picturesque, and betrays an acquaintance with the Earlier Prophets.它的语言是充满活力和如诗如画的的的,和背叛与先前的先知的一个熟人。The ideas most emphasized are the providential control of the nations of the world, the necessity of purity and justice as opposed to the prevalent corruption and injustice of the day, and the refining value of judgment and suffering.最强调的观点是天赐的世界各国的控制,纯度的必要性和正义,反对普遍的腐败和不公正的一天,和炼油价值判断和痛苦。

Emil G. Hirsch, Ira Maurice Price埃米尔G.赫希,IRA莫里斯价格
Jewish Encyclopedia, published between 1901-1906.1901至1906年之间出版的犹太百科全书。

Bibliography:参考书目:

Davidson, Nahum, Habakkuk, and Zephaniah, in The Cambridge Bible for Schools, 1896; Nowack, Die Kleinen Propheten, in Handkommentar zum Alten Testament, 1897; Smith, The Book of the Twelve Prophets, ii., in The Expositor's Bible, 1898.EGHIMP戴维森,那鸿,哈巴谷书,和西番雅的学校,1896剑桥圣经; Nowack,模具Kleinen Propheten Handkommentar ZUM Alten旧约,1897;史密斯,“在十二先知书,第二,在解释者的圣经,1898。 。EGHIMP



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