Book of Jubilees這本書的jubilees

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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.一個未經證實的寫作,所謂的事實的敘述和故事中包含的排列在整個週年紀念期間49年一個愛幻想的年代系統,記錄每個事件發生在一個星期之一個月這樣的禧年。 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.筆者假設是不可能的太陽年364天(即12個月的每個30天,和4個閏日),猶太人教會一年13個月的每次28天完全對應。 The whole chronology, for which the author claims heavenly authority, is based upon the number seven.整個年表,提交人所聲稱神聖的權威,是基於數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,每週有7天的4X7 = 28個月,一年52x7 = 364;年每週7年的銀禧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.它也被稱為“小創世紀”(他Lepte創世紀),或“ - 創世記Lepto,”不考慮它的大小,因為它是相當大的比典型創世紀,但由於它的次要或劣質的權威相比,後者。 It is also called "Apocalypse of Moses," "The Life of Adam," and in Ethiopic it is called "Kufale."它也被稱為“啟示摩西”,“生命的亞當”,在ethiopic它被稱為“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”關於規範和猜測“聖經”的書,我們找到其中的偽經“”LIBER的filiabus Adae Leptogenesis“(圖書亞當小成因的女兒),這可能是一個組合的兩個冠軍屬於工作兩個獨立的作品。 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.這本書也提到,由Jerome,在他的書信“廣告Fabiolam,”有個地方叫Rissa(33:21)的名稱,埃皮法尼烏斯和亞歷山大Didymus的,這表明,這是人所共知的在東方和西方。 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.這本書的jubilees原本是希伯來文寫的,根據查爾斯(“書的jubilees,”倫敦,1902年),部分詩句,但它已回落到我們在其完整的形式,只有在衣索比亞,並在不同的片段,希臘語和拉丁語。 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. ethiopic文本編輯Dillmann於1859年(“Kufale西伯LIBER Jubilaeorum,aethiopice duorum librorum manuscriptorum fidem,原發孔edidit Dillmann,”基爾,1859年),他在1850年至1851年已經出版了德語版的埃瓦爾德的“ Jahrbücher得Biblischen Wissenschaft“,第二卷。 II, 1850, pp. 230-256; vol.二,1850年,頁230-256;卷。 III, 1851, pp.1-96.三,1851年,頁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.不完整的拉丁版本首次發現於1861年,由已故主教切里亞尼的編輯,知府的安布羅西亞,在他的“古蹟遺址薩克拉等Profana”,第二卷。 I, fasc.我FASC。 I, pp. 15-54. I,第15-54頁。 The Greek fragments are scattered in the writings of various Byzantine chroniclers such as Syncellus, Cedrenus, Zonoras, and Glycas.希臘的碎片散落在各種拜占庭編年史如Syncellus,Cedrenus,Zonoras,Glycas,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).不完整的拉丁版本,像埃塞俄比亞的從希臘,於1874年重新編輯,由Rönsch,伴隨著拉丁美洲的渲染Dillmann在ethiopic版本的相應部分,具有非常寶貴的評論和一些附記(“達斯布赫DERJubiläen奧德模小創等,“萊比錫,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博士發表在是Kautzsch的“Apocryphen和Pseudoepigraphen,”第3版,第一個新的德國版本的ethiopic文本。 III, pp. 274 sqq., and, in 1888, Dr. Schodde published the first English version of the book ("Book of Jubilees," Oberlin, Ohio, 1888). III,第274 SQQ。,並於1888年,Schodde博士出版了第一本中文版的書(“書的jubilees,”俄亥俄州的奧伯林,1888)。 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). 1895年ethiopic文本重新編輯,在經修訂的形式由查爾斯,和由他翻譯成英文,在1893-5中的“猶太評論季刊”(1893年10月,日,1894年元月,1895年),隨後在一個單獨的卷上有許多的補充說明和討論(“書的jubilees,”倫敦,1902年)。 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."法語翻譯時所承諾的神甫F.馬丁,在巴黎天主教學院教授的反猶的語言,在他的珍貴藏品“文件”倒L'練習曲德拉聖經“。 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.的內容,這本書的jubilees處理中的典型書的起源,富含豐富的傳說和故事出現在大眾的想像中,猶太人民在幾百年的過程中,與事件有關的事實和書面的剛性pharisaic的角度來看的作者和他的年齡和作者旨在重現歷史的原始時代的精神,他自己的一天,他在一個非常自由的方式處理聖經的文本。 According to him, Hebrew was the language originally spoken by all creatures, animals and man, and is the language of Heaven.據他介紹,希伯來語,是說所有的動物,動物和人類最初的語言,是語言的天堂。 After the destruction of the tower of Babel, it was forgotten until Abraham was taught it by the angels.巴別塔被破壞後,它被人遺忘,直到亞伯拉罕被教導的天使。 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.過敏是第一個男人的天使,在開始寫作的藝術,並寫下來,因此,所有的秘密,天文學,年表,世界的時代。 Four classes of angels are mentioned, viz.四個班級的天使,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,天使的sanctifications,對個人的守護天使,天使主持的自然現象。 As regards demonology the writer's position is largely that of the New Testament and of the Old-Testament apocryphal writings.至於鬼神的作家的地位,在很大程度上是新約和舊約猜測的著作。 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.所有這些傳奇色彩的細節,它聲稱,揭示了上帝對摩西的天使的存在(可能是邁克爾)法律,所有這一切本來是眾所周知的,但很少舊約的先祖,如過敏,Methusala,挪亞,閃,亞伯拉罕,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. .這是有些難以確定屬於其作者的特別Judaistic學校;他公開否認復活的屍體,他不相信在書面的傳統,他沒有墮落的動物的犧牲,等。 . . and the fact that he wrote in Hebrew excludes the hypothesis of his Hellenistic tendencies.在希伯來文寫的事實,他排除了他的希臘化傾向的假設。 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.同樣站不住腳的,是先進的啤酒,他是一個撒瑪利亞人,他排除了山Garizim,從列表中的四個地方,即在地球上的上帝的神聖的山,撒瑪利亞人的假設。 the Garden of Eden, the Mount of the East, Mount Sinai, and Mount Sion.伊甸園,山東,西奈山,山錫永。 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).如果作者屬於任何特定的學校,他一定是在所有的可能性的時候,約翰hyrcanus最嚴格的法利賽人(密hasidæan),在其統治學者普遍認為,這本書是寫(135-105 BC)。 Dr. Headlam suggests that the author was a fervent opponent of the Christian Faith (see Hastings, "Dictionary of the Bible").海德蘭博士建議,作者是基督教信仰(見黑斯廷斯,“字典的聖經”)的一員猛將。 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,如果筆者,因為它建議在這一點,而不可能的假設,住在早期基督教時代,他必須寫他的書耶路撒冷和聖殿被毀前的秋天,因為後者是假定在整個依然存在作為猶太人的崇拜中心。 Publication information Written by Gabriel Oussani.出版信息寫加布里埃爾Oussani。 Transcribed by Alison S. Britton.轉錄由Alison S.布里頓。 For the Triumph of the Immaculate Heart of Mary The Catholic Encyclopedia, Volume VIII.凱旋的聖母聖心天主教百科全書,音量八。 Published 1910.發布時間1910年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 Nihil Obstat, October 1, 1910. Nihil Obstat,1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort,性病,檢查員。 Imprimatur.的認可。 +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. +約翰紅衣主教法利,大主教新的紐約參考書目除了文章正文中提到的文獻,看到的各種物品上的字典“聖經”的主題,並特別Schürer的歷史的猶太人民的基督,TR時代,V,134-141。

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