Book of Jubilees禧年 盛宴

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(ta Iobelaia).(TA Iobelaia)。An apocryphal writing, so called from the fact that the narratives and stories contained in it are arranged throughout in a fanciful chronological system of jubilee-periods of forty-nine years each; each event is recorded as having taken place in such a week of such a month of such a Jubilee year.考虑这样一个星期等发生的一个未经证实的写作,所以从整个安排在四十九个年,每年的银禧期天马行空的时间顺序系统中所载的叙述和故事,其实所谓的;每个事件记录一个月这样一个禧年。 The author assumes an impossible solar year of 364 days (ie twelve months of thirty days each, and four intercalary days) to which the Jewish ecclesiastical year of thirteen months of twenty-eight days each exactly corresponds.笔者假设一个不可能的太阳能一年364天(即12个月,每三十天和4个闰月天)二十八个天,每个对应的13个月以来,犹太人教会年。 The whole chronology, for which the author claims heavenly authority, is based upon the number seven.整个年表,作者声称天上的权威,是基于数字7。Thus the week had 7 days; the month 4x7=28; the year 52x7=364; the year week 7 years; and the Jubilee 7x7=49.因此,一周7天; 4x7 = 28个月;年52x7 = 364;一年中的周7年;和银禧7X7 = 49。It is also called "Little Genesis" (he Lepte Genesis), or "Lepto-Genesis," not on account of its size, for it is considerably larger than the Canonical Genesis, but owing to its minor or inferior authority as compared with the latter.它也被称为“小创世记”(他Lepte创世记),或“Lepto - 创世记”,其大小的帐户上没有,因为它是比规范的成因大,但由于其未成年人或伪劣权威与比较后者。It is also called "Apocalypse of Moses," "The Life of Adam," and in Ethiopic it is called "Kufale."它也被称为“启示摩西”,“亚当的生命,”,在衣索比亚被称为“Kufale。”In the "Decretum Gelasianum" concerning the canonical and apocryphal books of Scripture, we find among the apocrypha a work entitled "Liber de filiabus Adae Leptogenesis" (Book of the daughters of Adam Little Genesis), which is probably a combination of two titles belonging to two separate works.在“Decretum Gelasianum”关于圣经的规范和杜撰的书籍,我们发现之间的伪经题为“LIBER filiabus Adae Leptogenesis”(创世记亚当的小女儿书),这可能是两个属于冠军的组合工作两个单独的作品。The book is also mentioned by Jerome, in his Epistle "ad Fabiolam," in connection with the name of a place called Rissa (Numbers 33:21), and by Epiphanius and by Didymus of Alexandria, which shows that it was well known both in the East and in the West.由Jerome书中还提到,在他的书信“Fabiolam广告”,在Rissa一个地方(33:21)的名称,和埃皮法尼乌斯和Didymus的亚历山德里亚,这表明,这是众所周知的两个在东方和西方。 The Book of Jubilees was originally written in Hebrew and, according to Charles ("Book of Jubilees," London, 1902), partly in verse; but it has come down to us in its complete form only in Ethiopic, and also in various fragments, Greek and Latin.最初是希伯来文写的书Jubilees,根据查尔斯(伦敦,1902年“的jubilees,书”),这部分的诗句,但已经向我们只有在衣索比亚的完整形式,并在各个片段也,希腊语和拉丁语。 The Ethiopic text was first edited by Dillmann in 1859 ("Kufale sive Liber Jubilaeorum, aethiopice ad duorum librorum manuscriptorum fidem, primum edidit Dillmann," Kiel, 1859), who in 1850-51 had already published a German version of it in Ewald's "Jahrbücher der Biblischen Wissenschaft," vol.埃塞俄比亚的文字首次Dillmann(“Kufale sive LIBER Jubilaeorum,aethiopice广告duorum librorum manuscriptorum fidem,primum edidit Dillmann,”基尔,1859年)于1859年,他在1850年至1851年已经出版了埃瓦尔德的德语版的编辑“ Jahrbücher DER Biblischen Wissenschaft,“卷。II, 1850, pp. 230-256; vol.二,1850年,页230-256;卷。III, 1851, pp.1-96.三,1851年,,1 - 96。The incomplete Latin version was first discovered and edited in 1861, by the late Monsignor Ceriani, prefect of the Ambrosiana, in his "Monumenta Sacra et Profana," vol.不完整的拉丁版本是首次发现,并于1861年由已故主教Ceriani,编辑,知府的Ambrosiana,在他的“萨克拉纪念馆等Profana”第一卷。 I, fasc.我FASC。I, pp. 15-54.一,页15-54。 The Greek fragments are scattered in the writings of various Byzantine chroniclers such as Syncellus, Cedrenus, Zonoras, and Glycas.希腊的碎片散落在Syncellus,Cedrenus,Zonoras和Glycas如各种拜占庭式的编年史著作。 The incomplete Latin version, which like the Ethiopic was made from the Greek, was re-edited in 1874 by Rönsch, accompanied with a Latin rendering by Dillmann of the corresponding portion in the Ethiopic version, with a very valuable commentary and several excursus ("Das Buch der Jubiläen oder die kleine Genesis etc.," Leipzig, 1874).像埃塞俄比亚是从希腊,不完整的拉丁版本,是重新编辑Rönsch由Dillmann在埃塞俄比亚的版本的相应部分的拉丁渲染的陪同下,与一个非常有价值的评论和几个附记(1874年“达斯布赫DER Jubiläen奥德死小成因等,“莱比锡,1874年)。In 1900 Dr. Littmann published a newer German version of the Ethiopic text in Kautzsch's "Apocryphen und Pseudoepigraphen," 3rd ed., vol.在1900年的Littmann博士发表了一个新的衣索比亚文本Kautzsch的德国版“Apocryphen和Pseudoepigraphen,”第3版,第 III, pp. 274 sqq., and, in 1888, Dr. Schodde published the first English version of the book ("Book of Jubilees," Oberlin, Ohio, 1888).三,第274 SQQ,并于1888年,博士Schodde出版该书的第一个英文版本(“书Jubilees,”奥伯林,俄亥俄州,1888年)。In 1895 the Ethiopic text was re-edited in a revised form by Charles, and by him translated into English in 1893-5 in the "Jewish Quarterly Review" (Oct., 1893, July, 1894, January, 1895), and subsequently in a separate volume with many additional notes and discussions ("The Book of Jubilees," London, 1902).埃塞俄比亚的文字是在1895年重新编辑在修订后的形式,由查尔斯,他在1893-5翻译成英文中的“犹太季刊”(,1893年10月,日,1894年,月,1895年),并随后在许多额外的说明和讨论(“书Jubilees,”伦敦,1902年)的一个单独的卷。 A French translation is promised by the Abbé F. Martin, professor of Semitic languages at the Catholic Institute of Paris, in his valuable collection entitled "Documents pour l'Etude de la Bible."法语翻译是由阿贝F.马丁,闪米特语言在巴黎天主教学院的教授,答应在他宝贵的题为收集“文件POUR L'练习曲DE LA圣经。”The contents of the Book of Jubilees deal with the facts and events related in the canonical Book of Genesis, enriched by a wealth of legends and stories which had arisen in the course of centuries in the popular imagination of the Jewish people, and written from the rigid Pharisaic point of view of the author and of his age; and as the author seeks to reproduce the history of primitive times in the spirit of his own day, he deals with the Biblical text in a very free fashion.处理的jubilees书的内容与在创世记规范书的事实和相关的事件,丰富的传说和故事百年的过程中出现了犹太人民大众的想象丰富,并从书面作者和他的年龄刚性Pharisaic点;作者​​旨在重现原始时代在他自己的一天精神的历史,他与“圣经”在一个非常自由的的方式文本。 According to him, Hebrew was the language originally spoken by all creatures, animals and man, and is the language of Heaven.据他介绍,希伯来文最初是由所有的动物,动物和人使用的语言,是天坛的语言。After the destruction of the tower of Babel, it was forgotten until Abraham was taught it by the angels.通天塔的破坏后,它被人遗忘,直到亚伯拉罕教天使。Henoch was the first man initiated by the angels in the art of writing, and wrote down, accordingly, all the secrets of astronomy, of chronology, and of the world's epochs.过敏是天使发起的第一人,在写作的艺术,并写下来,因此,所有的天文秘密,年表,和世界的时代。Four classes of angels are mentioned, viz.四班的天使被提及,即。angels of the presence, angels of sanctifications, guardian angels over individuals, and angels presiding over the phenomena of nature.天使的存在,主持自然现象的sanctifications,对个人的守护天使,和天使的天使。 As regards demonology the writer's position is largely that of the New Testament and of the Old-Testament apocryphal writings.至于恶魔作家的立场是,在很大程度上,新约和老遗嘱未经著作。All these legendary details, it claims, were revealed by God to Moses through the angel of the presence (probably Michael) together with the Law, all of which was originally known to but few of the Old Testament patriarchs, such as Henoch, Methusala, Noah, Shem, Abraham, Isaac, Jacob, and Levi.它声称,所有这些传说中的的细节,揭示神对摩西通过天使的存在(可能是迈克尔)有关法律规定,所有这些原本是已知的,但旧约圣经的始祖数,如过敏,Methusala,闪,诺亚,亚伯拉罕,以撒,雅各,和Levi。 It is somewhat difficult to determine the particular Judaistic school its author belonged to; he openly denies the resurrection of the body; he does not believe in the written tradition; he does not reprobate animal sacrifices, etc. .这是有点困难,以确定其作者所属的特别Judaistic学校;他公开否认复活的身体,他不相信在书面的传统,他不堕落的动物牺牲,等等。 ..and the fact that he wrote in Hebrew excludes the hypothesis of his Hellenistic tendencies.事实上,他在希伯来文中写道,排除了他的希腊化倾向的假设。Equally untenable is the hypothesis advanced by Beer, that he was a Samaritan, for he excludes Mount Garizim, the sacred mount of the Samaritans from the list of the four places of God upon earth, viz.同样站不住脚的是啤酒先进的假说,他是一个撒玛利亚人,他排除了,神圣的坐骑在地上,即神的四个地方名单撒玛利亚山Garizim。 the Garden of Eden, the Mount of the East, Mount Sinai, and Mount Sion.伊甸之东,西奈山,和山锡安山花园。If the author belonged to any particular school he must have been in all probability a Pharisee (Hasidaean) of the most rigid type of the time of John Hyrcanus, in whose reign scholars generally agree the book was written (135-105 BC).如果作者属于任何特别的学校,他必须有一个法利赛人(Hasidaean)约翰Hyrcanus最严格的类型,在其在位的学者普遍认同书中写(135-105 BC)在所有的概率。Dr. Headlam suggests that the author was a fervent opponent of the Christian Faith (see Hastings, "Dictionary of the Bible"). Headlam博士建议,作者是基督教信仰的猛将(见黑斯廷斯,“圣经辞典”)。But if the author, as it is suggested in this rather improbable hypothesis, lived in early Christian times, he must have written his book before the fall of Jerusalem and the destruction of the Temple, since the latter is assumed throughout to be still in existence as the great center of Jewish worship.但是,如果在早期基督教时代的作者,因为它是在这个相当不可能的假设提出,住,他必须有书面耶路撒冷和圣殿被毁前的秋天他的书,因为后者是假设整个仍然存在作为犹太人崇拜的伟大中心。 Publication information Written by Gabriel Oussani.加布里埃尔Oussani编写的出版物信息。Transcribed by Alison S. Britton.转录由Alison S.布里顿。For the Triumph of the Immaculate Heart of Mary The Catholic Encyclopedia, Volume VIII.凯旋的圣母圣心天主教百科全书,音量八。 Published 1910.发布1910。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, October 1, 1910. Nihil Obstat,1910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 Bibliography Besides the literature mentioned in the body of the article, see the various articles on the subject in the Dictionaries of the Bible, and especially Schürer's History of the Jewish People in the Time of Christ, tr., V, 134-141. +约翰主教法利,大主教新纽约参考书目除了文献体内的文章中提到,在“圣经”的字典中关于这一主题的各种物品,和特别是Schürer的历史基督,TR的时候了犹太人民,V,134-141。

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