Book of Zechariah, Zacharias撒迦利亚书 书 中文 - Zhong Wen

General Information一般资料

The Book of Zechariah, one of the so - called Minor Prophets or shorter books of the Old Testament of the Bible, takes its name from a priest who returned to Jerusalem with the exiles from Babylon.从巴比伦流亡者返回到耶路撒冷的一个祭司,撒迦利亚书 - 所谓的小先知或较短的旧约圣经的书籍,从它的名字。Scholars generally acknowledge, however, that only the first eight chapters of the book, which date from 520 to 518 BC, were written by Zechariah.学者们普遍承认,但是,只有前八个章节的书,日期从520至518年,是由撒迦利亚书面。These chapters are apocalyptic in character, consisting principally of a series of eight visions devoted to eschatological themes.这些章节是世界末日的字符,主要包括一系列八个专门的末世论主题的愿景。Chapters 9 to 11 come from the hand of another author, "Second Zechariah" (c. 300 BC), and consist of sayings against foreign nations together with promises of power for the returning exiles. 9日至11章从另一位作者之手,“第二撒迦利亚书”(约公元前300年),并包括对外国熟语一起返回流亡权力的承诺。Chapters 12 to 14, which continue the message of Second Zechariah, are sometimes regarded as a separate unit labeled "Third Zechariah" and dated c. 12日至14章,继续第二撒迦利亚的消息,有时视为标有“三撒迦利亚”一个独立的单元中日C.250 BC.公元前250年。

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Bibliography 参考书目
D Baron, The Visions and Prophecies of Zechariah (1918); PD Hanson, The Dawn of Apocalypse (1975).ð男爵,撒迦利亚(1918年)的看法和预言; PD汉森,黎明的启示(1975年)。

Book of Zechariah, Zacharias预订撒迦利亚书,撒迦利亚

Brief Outline简述

  1. Series of eight symbolic night-visions (1-6)8个象征性的夜间的异象系列(1-6)
  2. Prophecies, spoken two years later than the above; exhortations and warnings (7-8)预言,两年后,除上述发言,规劝和警告(7-8)
  3. Judgment and mercy; the coming Day of the Lord (9-14)判断和怜悯;主日(9-14)


Advanced Information先进的信息

Zechariah, Jehovah is renowned or remembered.撒迦利亚,耶和华是知名的或记住。

(1.) A prophet of Judah, the eleventh of the twelve minor prophets. (1)犹大的先知,十二小先知的第十一届。Like Ezekiel, he was of priestly extraction.以西结一样,他的祭司提取。He describes himself (1:1) as "the son of Berechiah."他形容自己“比利家的儿子(1:1)。”In Ezra 5:1 and 6:14 he is called "the son of Iddo," who was properly his grandfather.在以斯拉记5:1和六时14分,他被称为“儿子易多,”谁是正确他的祖父。His prophetical career began in the second year of Darius (BC 520), about sixteen years after the return of the first company from exile.他预言的职业生涯开始于大流士(公元前520年)的第二年,十六年后,从流亡海外的第一家公司的回报。He was contemporary with Haggai (Ezra 5:1).他是当代与哈(以斯拉记5:1)。

His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end.他的著作包括两个不同的部分,(1)第1章8至,包容性,和(2)9月底。It begins with a preface (1:1-6), which recalls the nation's past history, for the purpose of presenting a solemn warning to the present generation.前言(1:1-6),回顾民族过去的历史,提出严正警告,现在这一代人的目的开始。Then follows a series of eight visions (1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds.接着一系列的八个异象(1:7-6:8),成功地在一个晚上,可视为以色列的一个象征性的历史,旨在提供安慰返回流亡和挑起的,希望在他们的心目中。 The symbolical action, the crowning of Joshua (6:9-15), describes how the kingdoms of the world become the kingdom of God's Christ.象征性的行动,约书亚(6:9-15),加冕介绍如何王国世界成为上帝的基督的王国。

Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God's presence and blessing.第七章和第八章,两年后交付,是这个问题的答案,对城市的破坏哀悼的日子是否应该再保持,给人们一个令人鼓舞的地址,确保他们的神的存在和祝福。 The second part of the book (ch. 9-14) bears no date.书(章9-14)的第二部分,不承担任何日期。It is probable that a considerable interval separates it from the first part.这是可能的,相当的时间间隔从第一部分分开。 It consists of two burdens.它由两个负担。The first burden (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the Advent.第一负担(章9-11)给他的人与上帝的天赐的交易过程中的轮廓的问世时间。The second burden (ch. 12-14) points out the glories that await Israel in "the latter day", the final conflict and triumph of God's kingdom.第二个负担(章12-14)指出,在“等待以色列的辉煌,后者的一天”,最后的冲突和神的国度的胜利。

(2.) The son or grandson of Jehoiada, the high priest in the times of Ahaziah and Joash. (2)耶何耶大的儿子或孙子,在亚哈谢和乔阿什时代的大祭司。After the death of Jehoiada he boldly condemned both the king and the people for their rebellion against God (2 Chr. 24:20), which so stirred up their resentment against him that at the king's commandment they stoned him with stones, and he died "in the court of the house of the Lord" (24:21).耶何耶大去世后,他大胆地谴责他们的反叛国王和人民对神(2 CHR 24:20),因此激起了他们对他的不满,在国王的诫命,他们投掷石块与石块他,他死“在耶和华殿的法庭”(24:21)。Christ alludes to this deed of murder in Matt.基督提到了这一谋杀在马特的契税。23:35, Luke 11:51. 23:35,路加福音11点51分。(See ZACHARIAS [2].) (见撒迦利亚[2]。)

(3.) A prophet, who had "understanding in the seeing of God," in the time of Uzziah, who was much indebted to him for his wise counsel (2 Chr. 26:5). (3)。先知,曾在乌西雅的时间,谁是他明智的建议(2 CHR。26:5),感谢他“看到了神,理解”。Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known.除了这些,还有大量的圣经轴承这其中没有什么是已知的名称中提及的人。

(4.) One of the chiefs of the tribe of Reuben (1 Chr. 5:7). (4)的首领之一的流便支派(1染色体。5:7)。

(5.) One of the porters of the tabernacle (1 Chr. 9:21).(5)。帐幕搬运工(1 CHR。9:21)。

(6.) 1 Chr.(6)1 CHR。9:37.9:37。

(7.) A Levite who assisted at the bringing up of the ark from the house of Obededom (1 Chr. 15:20-24).(7)协助从Obededom(1染色体。15:20-24)家里带来方舟的利未人。

(8.) A Kohathite Levite (1 Chr. 24:25).(8)。一个Kohathite列维特(1染色体。24:25)。

(9.) A Merarite Levite (1 Chr. 27:21).(9)一个Merarite列维特(1染色体。27:21)。

(10.) The father of Iddo (1 Chr. 27:21).(10)易多的父亲(1染色体。27:21)。

(11.) One who assisted in teaching the law to the people in the time of Jehoshaphat (2 Chr. 17:7).(11)协助教学时间约沙法(2 CHR 17:7)。的法律的人。

(12.) A Levite of the sons of Asaph (2 Chr. 20:14).(12)一个利未人亚萨的儿子(2 CHR 20:14)。

(13.) One of Jehoshaphat's sons (2 Chr. 21:2).(13)一(2 CHR。21:2)约沙法的儿子。

(14.) The father of Abijah, who was the mother of Hezekiah (2 Chr. 29:1). (14)父亲亚比雅,谁是希西家的母亲(2 CHR。29:1)。

(15.) One of the sons of Asaph (2 Chr. 29:13).(15)。亚萨的儿子(2 CHR 29:13)。

(16.) One of the "rulers of the house of God" (2 Chr. 35:8).(16)一个“神的殿统治者”(2 CHR。35:8)。

(17.) A chief of the people in the time of Ezra, who consulted him about the return from captivity (Ezra 8:16); probably the same as mentioned in Neh. (17)的人以斯拉,征询他从囚禁的回报(以斯拉8:16)的时间长;在尼所说的可能是相同的。8:4,8:4,

(18.) Neh. (18)尼。11:12. 11时12分。(19.) Neh. (19)尼。12:16. 12点16分。(20.) Neh. (20)尼。12:35,41. 12:35,41。(21.) Isa. (21),伊萨。8:2. 8:2。

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


Catholic Information天主教信息

(Hebrew zekharyahu and zekharyah; meaning "Yahweh remembers", Sept. Zacharia and Zacharias), son of Barachias, son of Addo, a Prophet who rose in Israel in the eighth month of the seventh year of the reign of King Darius, 520 BC (Zechariah 1:1) just two months after Aggeus began to prophesy (Agg., i, 1). (希伯来zekharyahu和zekharyah,意思是“耶和华记得”九月Zacharia和撒迦利亚),儿子的Barachias,阿多的儿子,先知在以色列国王大流士,公元前520年在位的第七个年头八个月上升(撒迦利亚书1:1),短短的两个月内开始后Aggeus预言(Agg.,我,1)。 The urgings of the two Prophets brought about the building of the second temple (Ezra 5 and 6).两位先知的敦促带来第二圣殿(以斯拉5和6)的建设。Addo was one of the chief priests who, in the first year of the reign of Cyrus 538 BC, returned with Zorobabel from captivity (Nehemiah 12:4).阿多的祭司长,赛勒斯538年在位的第一年,从圈养(尼希米记12:4)Zorobabel返回。Sixteen years thereafter, during the high priesthood of Joacim (verse 12), Zacharia, of the family of Addo (Heb. of verse 16), is listed as a chief priest.十六年以后,在Joacim(12节),Zacharia,阿多(16节希伯来)系列高神父,被列为一个首席牧师。 This Zacharia is most likely the Prophet and author of the canonical book of the same name.这Zacharia是最有可能的先知和规范的同名书的作者。It is not at all probable that the Prophet Zacharias is referred to by Christ (Matthew 23:35; Luke 11:51) as having been slain by the Jews in the Temple; that Zacharias was the son of Joiada (2 Chronicles 24:20).这不是在所有可能先知撒迦利亚被称为基督(马太23时35分,卢克11时51)为犹太人被杀害在寺庙,撒迦利亚的儿子耶何耶大(2历代志下24:20 )。Moreover, the Jews of Zorobabel's time obeyed the Prophet Zacharias (Zechariah 6:7); nor is there, in the Books of Esdras, any trace of so heinous a crime perpetrated in the Temple court.此外,犹太人Zorobabel的时间服从先知撒迦利亚(撒迦利亚书6:7);埃斯德拉斯,任何一个在寺法庭犯下如此令人发指的犯罪痕迹的书籍,也不是没有。

The prophecy of Zacharias is one of the books admitted by both Jews and Christians into their canon of Sacred Writings, one of the Minor Prophets.撒迦利亚的预言是犹太人和基督徒都进入他们的神圣的著作,小先知之一的佳能的书籍之一。This article will treat its contents and interpretation, canonicity, author, time, place, and occasion.本文将其内容和解释,正规,作者,时间,地点和场合的治疗。


A. Part First (Chapters 1-8)A.第一部分(1-8章)

Introduction.导言。The purpose of the book, the return of the people to Yahweh (i, 1-6).书的目的,人们回归耶和华(I,1-6)。

(1) The eight visions of the Prophet, on the night of the twenty-fourth day of the eleventh month of the second year of the rule of Darius in Babylon (i, 7-vi, 8). (1)先知的愿景,大流士在巴比伦统治的第二年的第11个月的第二十四届的一天(I,7 - VI,8)日晚,。

The horsemen in the myrtle grove (i, 7-17).番石榴林(7-17)的骑兵。Their mounts are chestnut, bay, and white.他们的坐骑是板栗,湾,和白色。They bring the news from far and wide; all lands are at rest, nor is there any sign of an impending upheaval of the nations such as is to precede the liberation of Israel from thraldom.他们带来了由远及广泛的新闻;所有的土地都在休息,也没有任何即将发生巨变的国家的标志,如前面thraldom以色列从解放。 And yet Yahweh will comfort Sion, He will rebuild the city and the Temple.然而,耶和华将舒适锡安,他将重建城市和寺庙。

The four horns and four smiths (i, 18-21).四角和四个史密斯(I,18-21)。The former are the nations that have tossed to the winds Juda and Israel and Jerusalem; the latter are the powers that in their turn will batter down the foes of Yahweh.前者是有抛出风犹大和以色列和耶路撒冷的国家,后者的权力,在轮到自己将面糊耶和华的敌人。The man with the measuring line (ii, 1-13).测量线的人(二1-13)。He is bidden not to measure Jerusalem.他是bidden不来衡量耶路撒冷。The new Jerusalem will have no need of walls; Yahweh Himself will be unto it a wall of fire, He will dwell within it.新耶路撒冷将没有墙壁的需要;耶和华亲自将归这是一道火墙,他要住在。The vision now becomes Messianic, extends far beyond the immediate future, and represents all the nations of the world about the new Jerusalem.现在的设想变成弥赛亚,远远超出不久的将来,和代表关于新耶路撒冷的世界所有国家。

Jesus the high priest before the angel of Yahweh (iii, 1-10).耶稣前大祭司耶和华的使者(三1-10)。 Clothed in filthy garments, accused by Satan, the high priest stands in shame.穿着污秽的衣服,被指控受撒旦,大祭司站的耻辱。 His shame is taken away.带走他的耻辱。Clean raiment is put upon him.清洁的衣服是他。The promise is made to the rehabilitation of the high priest in the temple that Zorobabel is to build; and the Messianic forecast is uttered of the sprout (Hebrew çémáh), the servant of Yahweh (cf. Isaiah 4:2; Jeremiah 23:5; 33:15), who will be sent in the stead of the Levitic priesthood.承诺Zorobabel是建立在寺庙的大祭司的康复;和救世主的预测是说出的萌芽(希伯来文çémáh),耶和华的仆人(参见以赛亚书4:2;耶利米23时05分; 33:15),谁就会被发送Levitic祭司代替。

The seven branched lamp of the temple (iv, 1-14).七支灯的寺庙(四1-14)。An olive tree on either side feeds the lamp.对任何一方的橄榄树饲料灯泡。The seven lamps and their lights are the seven eyes of Yahweh that run to and fro over the whole earth (verse 10).七盏灯,灯耶和华的七眼,运行和整个地球(10节)来回。The olive trees are "the two sons of oil", the anointed priest Jesus and King Zorobabel.橄榄树“油两个儿子”,膏抹耶稣牧师和国王Zorobabel。The picture is that of the providence of Yahweh and His two agents in the theocratic government of restored Jerusalem; this providence is a type of the economy of grace in the Messianic kingdom.图片是耶和华的普罗维登斯和他的两个代理人在耶路撒冷恢复政教合一的政府,这普罗维登斯是一种类型的弥赛亚王国的宽限期经济。 Verses 6b-10a seem to be out of place and to belong rather to the end of the chapter or after iii, 10; this latter is the opinion of Van Hoonacker, "Les douze petits prophètes" (Paris, 1908).诗篇6B - 10A似乎要走出的地方,而属于本章结束后三,10;后者是范Hoonacker认为,“杜兹小prophètes”(巴黎,1908年)。The flying parchment-roll (v, 1-4).飞行羊皮纸卷(V,1-4)。Upon it is the curse of Yahweh that enters in to consume the house of every thief and perjurer.当它是耶和华诅咒进入消费房子的每一个小偷和作伪证者。The scene of the prophetic vision has shifted backward several hundred years to the days of the thunderings and denunciations of Isaias, Amos, and Osee; from that distant viewpoint are seen the effects of Israel's sins and Yahweh's maledictions -- the Babylonian exile.先知先觉的场景已转向落后几百年的天雷轰和谴责伊萨亚斯,阿莫斯,Osee;从那个遥远的观点被视为以色列的罪,并耶和华的maledictions的影响 - 巴比伦流亡。

The woman in the epha (v, 5-11).来自Ëpha女人(V,5-11)。She is forced into the measure, the lid is shut to, a leaded weight is laid thereon; she is hurried off the land of Sennaar.她是被迫的措施,关闭盖子,含铅重量是奠定就此,她急忙Sennaar土地。The picture is symbolic of the wickedness of Israel transported perforce to Babylon.图片是运输的Perforce到巴比伦的以色列邪恶的象征。

The four chariots (vi, 1-8).四个战车(六1-8)。Bearing the wrath of Yahweh, to the four corners of the earth they are driven; and the one that goes to the north takes the vengeance of Yahweh upon the nations of the North who have kept His chosen people in captivity.轴承耶和华的愤怒,他们是驱动地球的四个角落去北方的一个耶和华复仇后的那些关押,他选择的人的北国家。It is to be noted that this series of eight visions begins and ends with similar pictures -- the horses of varied hues whose riders bring back work that all the earth is at rest and whose drivers, in like manner, are the bearers of the message of Yahweh.这是必须指出,这一系列八个异象的开始和结束类似的图片 - 车手带回工作,所有的地球是静止的,其驱动程序,在喜欢的方式不同色调的马,是消息的承担者耶和华。

(2) Sequel to the eight visions(2)的续集八愿景

As a sequel to the eight visions, especially to the fourth and fifth, Yahweh bids Zacharias take of the gold and silver brought from Babylon by a deputation of Jews of the captivity, and therewith to make crowns; to place these crown upon the head of Jesus the high priest, and then to hang them as a votive-offering in the Temple (vi, 9-15).作为续集八愿景,特别是第四和第五,耶和华出价撒迦利亚从巴比伦被掳的犹太人团体代表所带来的黄金和白银,以及相关的冠;到地方后的头冠耶稣的大祭司,然后挂一个在庙还愿祭(六9-15)。 The critics generally insist that it was Zorobabel and not Jesus who was to be crowned.评论家们普遍坚持,这是Zorobabel和耶稣不是被加冕。They err in missing the prophetic symbolism of the action.他们宁可在失踪预言的象征意义的行动。It is the high priest rather than the king that is the type of the priest of the Messianic kingdom, "the Man Whose name is the Sprout" (Heb. text), Who shall build up the Temple of the Church and in Whom shall be united the offices of priest and king.它是牧师的弥赛亚王国的国王,而不是大祭司,“人的姓名的萌芽”(希伯来书文本),谁应建立教会的神殿,并在谁应美国牧师和国王的办公室。

(3) The prophecy of the fourth day of the ninth month of the fourth year of the rule of Darius in Babylon (vii and viii)(3)大流士在巴比伦统治的第四个年头的第九届月第四天的预言(第七和第八)

Almost two years after the eight visions, the people ask the priests and Prophets if it be required still to keep the fasts of the exile.八愿景将近两年后,有人问祭司和先知,如果它仍然是需要保持流亡斋戒。Zacharias makes answer as revealed to him; they should fast from evil, show mercy, soften their hard hearts; abstinence from fraud and not from food is the service Yahweh demands.撒迦利亚透露,他的答案,他们应该快速从恶,开恩,软化他们的辛勤心中;禁欲从欺诈,而不是从食物中是服务耶和华要求。 As a motive for this true service of God, he pictures to them the glories and the joys of the rebuilt Jerusalem (vii, 1-9).这个真正的上帝服务的动机,他的照片给他们的荣耀和重建耶路撒冷(七1-9)的乐趣。The Prophet ends with a Messianic prediction of the gathering of the nations to Jerusalem (viii, 20-23).先知结束与一个收集各国的弥赛亚预测到耶路撒冷(八20-23日,)。

B. Part Second (Chapters 9-14): The Two BurdensB.部分第二段(9-14章):这两个负担

Many years have gone by.许多年过去了。The temple of Zorobabel is built.Zorobabel寺建成。The worship of Yahweh is restored.耶和华的崇拜是恢复。Zacharias peers into the faraway future and tells of the Messianic kingdom.撒迦利亚的同龄人到遥远的未来,并告诉弥赛亚王国。

(1) First burden, in Hadrach (ix-xi)(1)首先在Hadrach负担,(第九至十一)

The coming of the king (ix-x).未来的国王(IX - X)。The nations round about will be destroyed; the lands of the Syrians, Phoenicians, and Philistines will fall into the hands of invaders (ix, 1-7).联合国一轮将被销毁,叙利亚人,腓尼基人,非利士人的土地将下降到侵略者手中(九1-7)。Israel will be protected for the sake of her king, Who will come to her "poor and riding upon an ass".为了她的国王,谁还会来她的“穷人和后一屁股骑”将保护以色列。He Who was spoken of as the Sprout(iii, 8; vi, 12) will be to the new Jerusalem both priest and king (iii, 8; vi, 3).他是谁的萌芽发言(8三,六,12)将是新耶路撒冷祭司和王(8三,六,3)。

The shepherds of the nations (xi).(十一)各国的牧羊人。The literal, and typical meanings of this passage are very obscure, and variously interpreted by commentators.这段话的字面,和典型的意义是非常模糊的,由评论家和不同解释。The spoilation of the pride of the Jordan, the destruction of the land from the cedars of Lebanon to the oaks of Basan, south of the Sea of Galilee (verses 1-3) seems to refer to an event long passed -- the breaking up of the independence of the Jewish state 586 BC -- in the same was as does Jer., xxii, 6, 7. spoilation约旦,土地的破坏来自黎巴嫩的雪松把伞奥克斯,南部的加利利海(1-3节)的骄傲,似乎是指长通过一个事件 - 打破,独立的犹太国家的公元前586年 - 在相同的是一样耶,22,6,7。The allegory of the three shepherds cut off in one month (verses 4-8) is remarkably like to Jer., xxii and xxiii.切断在一个月内(诗句4-8)三个牧羊人的寓言是非常喜欢哲,22和第23。Probably these wicked rulers are: Sellum, who was deported into Egypt (Jeremiah 22:10-12); Joakim, son of Josias, who was "buried with the burial of an ass" (ibid., 12-19); and his son Jechonias who was cast out into the land of the stranger (ibid., 24-30).也许这些邪恶的统治者:Sellum,被驱逐出境到埃及(耶利米书22:10-12);乔金姆,Josias,谁是“(同上,12-19)”埋葬一屁股埋“的儿子;和他儿子谁是陌生人的土地(同上,24-30)转换为Jechonias。 The foolish shepherd (verses 15-17) is probably Sedecias.愚蠢的牧羊人(15-17节)是可能Sedecias的。In verses 9-14 we have Zacharias impersonating the shepherd of Juda and Israel, trying to be a good shepherd, falling outcast, sold for thirty pieces of silver, and in all this typifying the Good Shepherd of the Messianic kingdom.在诗句9-14中,我们有撒迦利亚模拟的犹大和以色列的牧人,努力成为一个好牧人,弃儿下降,为30银币出售,在所有这一切典型化善牧的弥赛亚王国。

(2) Second burden, the apocalyptic vision of Jerusalem's future (xii-xiv) (2)第二的负担,耶路撒冷的未来启示录般的愿景(第十二至十四)

The nations shall be gathered against Jerusalem (xii, 1-3); but Yahweh shall smite them in His power, by means of the house of David (verses 4-9); and the inhabitants of Jerusalem will mourn as one mourneth for an only son (verses 10-14).联合国应收集对耶路撒冷(十二1-3);但耶和华应击打在他的权力,由大卫(4-9节)的房子,和耶路撒冷的居民将作为一个为一个悲哀的悼念唯一的儿子(10-14节)。 The prayers of the people of Jerusalem to Yahweh, Who says "they shall look upon me, whom they have pierced", and their grief at the wrongs that they have done Him are all typical of the Messianic kingdom.耶路撒冷的人民祈祷耶和华,谁说“他们会看不起我,他们所扎的”,和自己的悲伤在他们这样做他的错,都是典型的弥赛亚王国。 Yahweh is the type of Jesus, the prayers and mourning of Jerusalem are the type of the prayers and mourning that Jesus will inspire in the Church while its members look upon Him Whom they have pierced (cf. John 19:37).耶和华是耶稣的类型,祈祷和哀悼耶路撒冷的祈祷和哀悼,耶稣会在教会激发其成员,而他们所扎向他(参见约翰19时37分)。 As a result of Yahweh's victory over the nations, idolatry will be stamped out of Juda (xiii, 1-6).耶和华对国家的胜利,偶像崇拜,将加盖的犹大(十三1-6)。

The theme of the shepherds is taken up again.牧羊人的主题是采取了起来。Yahweh's shepherd shall be smitten; the sheep shall be scattered; two-thirds of them shall perish; one-third shall be gathered, to be refined as silver and tested as gold (xiii, 7-9).应重拳出击;耶和华的牧羊人,羊应分散,其中三分之二的生杀大权;三分之一应当收集,精制银和黄金(十三7-9)测试。 The prophetic scene suddenly shifts.预言的场景突然转变。Zacharias vividly depicts the details of the destruction of Jerusalem.撒迦利亚生动地再现了耶路撒冷的毁灭的细节。In the first part of his burden, he had foreseen the transference of the Holy City from Seleucids to Ptolemys and back again, the hellenizing and paganizing of Judaism under Antiochus Epiphanes (168 Bc), the profanation of the temple by Pompey and its sacking by Crassus (47 BC).第一部分在他的负担,他预见到了圣城的转移,从塞留西士Ptolemys,回来,hellenizing和犹太教下安提阿哥伊皮法尼斯(公元前168年),亵渎圣殿的庞培和其解雇paganizing克拉苏(47年)。 Now, after the casting out of the shepherd of Yahweh, the city is again in the power of the enemy; but, as of after "the Lord shall be king over all the earth: in that day there shall be one Lord, and his name shall be one".现在,在铸造耶和华的牧人,城市又是在敌人的力量,但作为后“主应当对所有的地球之王:在那一天须有一主,和他的名称应为一“。 The punishment of the foe shall be terrible (verses 8-19).可怕的敌人予以处罚(8-19节)。All things shall be holy to Yahweh (verses 20-21).所有的事情应是圣洁的耶和华(20-21节)。


Zacharias is contained in the canons of both Palestine and Alexandria; Jews and all Christians accept it as inspired.撒迦利亚是包含在巴勒斯坦和亚历山大的大炮;犹太人和所有的基督徒都接受它的启发。The book is found among the Minor Prophets in all the canonical lists down to those of Trent and the Vatican.发现其中特伦特和梵蒂冈的所有规范列出的小先知书。The New Testament writes often refer to the prophecies of the Book of Zacharias as fulfilled. “新约”写入经常提到作为履行撒迦利亚书的预言。Matthew (xxi, 5) says that in the triumphal entrance of Jesus into Jerusalem on Palm Sunday, the details were brought to pass that Zacharias (ix, 9) had predicted; and John (xii, 15) bears like witness.马修(XXI,​​5)表示,在耶稣进入耶路撒冷棕榈周日凯旋门,细节被带到传递撒迦利亚(IX,9)曾预言,和约翰(12,15)熊像的见证。 Although, in xxvii, 9, Matthew makes mention of Jeremias only-yet he refers to the fulfilment of two prophecies, that of Jeremias (xxxii, 6-9) about the purchase of the potter's field and that of Zacharias (xi, 12, 13) about the thirty pieces of silver, the price set upon the type of the Messias.虽然,在二十七,9,马修的赫雷米亚斯只提尚未他指的是实现两个预言,的赫雷米亚斯(三十二6-9)约购买波特的领域撒迦利亚(第十一,十二, 13)关于银30件,价格根据类型的messias。John (xix, 37) sees in the Crucifixion a fulfilling of Zacharias's words, "they shall look upon me, whom they have pierced" (xii, 10).约翰(19,37)在履行了撒迦利亚的话在十字架上看到,“他们会看不起我,他们所扎的”(十二,10)。Matthew (xxvi, 31) thinks that the Prophet (xiii, 7) foretold the scattering of the Lord's disciples.马修(26,31),认为先知(十三7)预言的散射主的门徒。


In the foregoing analysis of the contents of Zacharias, we have stated the author, time, place and occasion of the book.在上述撒迦利亚的内容分析中,我们指出作者,时间,地点和场合书。The author of the entire prophecy is Zacharias.整个预言的作者是撒迦利亚。The time of part first is the second and fourth years of the reign of Darius in Babylon (520 and 522 BC).第一部分的时间是大流士在巴比伦王朝(公元前520和522)的第二和第四年。The time of part second is probably toward the end of the reign of Darius or the beginning of that of Xerxes (485 BC).第二部分的时间大概是向统治或大流士,薛西斯(公元前485)开始结束。The place of the entire prophecy is Jerusalem.整个预言的地方就是耶路撒冷。The occasion of the first part is to bring about the building of the second Temple; that of the second part is perhaps the approach of the Prophet's death.第一部分之际,是把建设第二圣殿的第二部分,这或许是先知的死亡方式。The traditional view taken by Catholic exegetes on the unity of authorship of the book is due in part to the witness of all manuscripts of the original text and of the various versions; this unanimity shows that both in Judaism and the Church there has never been a serious doubt in the matter of the unity of authorship of Zacharias.书的作者的统一的天主教exegetes采取传统的观点认为是由于部分原始文本的手稿和各种版本的所有证人,这种一致显示,无论是在犹太教和教会从未有过一个在撒迦利亚的统一作者问题的严重怀疑。 Solid reason, and not mere conjecture, are necessary to shake confidence in this traditional view.坚实的理由,而不是单纯的猜想,有必要在这种传统观点的信心动摇。No such solid reasons are forthcoming.没有坚实的理由是即将举行的。Internal evidence is appealed to; but internal evidence does not here favour divine criticism.内部证据是呼吁,但内部的证据并不在这里赞成神圣的批评。Quite the reverse; scope and style are one in the prophecy.恰恰相反;范围和风格都在预言之一。

A. Unity of scopeA.统一的范围

The entire prophecy has the same scope; it is permeated throughout with the very same Messianic forecasting.整个预言具有相同的范围,它是贯穿整个非常相同的弥赛亚预测。The kingdom and priesthood of the Messias are obscurely depicted in the visions of the first part; vividly in the two burdens of the second part.英国和神职人员的messias是隐晦地描绘在第一部分的愿景;生动地展现在第二部分的两个负担。Both sections insist upon the vengeance to be wrought against foes of Juda (cf. i, 14, and vi, 8, with ix, 1 sq.); the priesthood and kingship united in the Christ (cf. iii, 8 and vi, 12 with ix, 9-17); the conversion of the gentiles (cf. ii, 11; vi, 15, and viii, 22, with xiv, 16, 17); the return of Israel from captivity (cf. viii, 7, 8, with ix, 11-16; x, 8 sq.); the holiness of the new kingdom (cf. iii, 1, and v, 1 sq., with xiii, 1); its prosperity (cf. i, 17; iii, 10; viii, 3 sq., with xi, 16; xiv, 7 sq.).两部分都坚持要对敌人的犹大(参见我,14,和六,八,九,1平方)造成复仇后,神职人员和基督王权美国(参见第三,8和VI, 12九,9-17);外邦人的转换(见二,11;六,15,和22日,八,第十四,16,17);以色列从圈养返回(参见第八,7 ,八,九,11-16; X,8平方米);新王国的圣洁(参见三,1,和V,1平方米,与十三,1);(参见我的繁荣, 17;三,10; 3平方米,与16席,八,十四,7平方米)。

B. Unity of styleB.统一的风格

Whatever slight differences there are in the style of the two sections can be readily enough explained by the fact that the visions are in prose and the burdens in poetry.无论细微的差别有两部分的风格,可以很容易地足以解释事实的愿景是在散文和诗歌的负担。We can understand that one and the same writer may show differences in form and mode of expression, if, after a period of thirty-five years, he works out in exultant and exuberant poetical form the theme which, long before and under very different circumstances, he had set forth in calmer language and prosaic mould.我们可以理解,同一作家可能会显示在形式和表达方式的差异,如果,经过三十五年期间,他的作品在欢欣鼓舞和旺盛的诗的形式的主题,长之前,并根据不同的情况下,他曾载于平静的语言和平凡的模具。 To counterbalance these slight stylistic differences, we have indubitable evidence of unity of style.为了抵消这些轻微的文体差异,我们有不容置疑的证据风格的统一。Modes of expression occur in both parts which are distinctive of Zacharias.表达的方式发生在撒迦利亚鲜明的两个部分。Such are, for instance: the very pregnant clause "and after them the land was left desolate of any that crossed over and of any that returned into it" -- Hebrew me'ober umisshab (vii, 14, ad ix, 8); the use of the Hiphil of 'abar in the sense of "taking away iniquity" (iii, 4, and xiii, 2); the metaphor of "the eye of God" for His Providence (iii, 9; i, 10; and ix, 1); the designations of the chosen people, "house of Juda and house of Israel", "Juda, Israel, Jerusalem", "Juda and Ephraim", "Juda and Joseph" (cf. i, 2, 10; vii, 15 etc., and ix, 13; x, 6; xi, 14 etc.).这样的是,例如:非常孕妇条款“后,他们的土地被留下任何交叉和任何它返回的荒凉” - 希伯来语me'ober umisshab(14七,九,八,广告);在“远离罪孽”的意义上使用“abar Hiphil(三,四,和第十三条,2); I,10;他的普罗维登斯(三,9”神眼“的比喻和九,1);指定所选择的人,“犹大和以色列家的房子”,“犹大,以色列,耶路撒冷”,“犹大和以法莲”,“犹大和约瑟”(参见我,2,10;七,15等,13 IX,X,6席,14等)。Moreover, verses and portions of verses of the first part are identical with verses and portions of verses of the second part (cf. ii, 10, and ix, 9; ii, 6, and ix, 12, 13; vii, 14, and ix, 8; viii, 14, and xiv, 5).此外,第一部分经文,经文和部分和第二部分(参见二,10,和九,9诗句与诗句部分相同;二,六,九,12,13;七,14,九,八,八,14日,5号和第XIV)。

C. Divisive CriticismC.分裂的批评

It is generally allowed that Zacharias is the author of the first part of the prophecy (chapters i-viii).它一般是允许的,撒迦利亚是笔者的预言的第一部分(第一至第八章)。The second part (ix-xiv) is attributed by the critics to one or many other writers.第二部分(IX - 14)是由于一个或多个其他作家的批评。Joseph Mede, and Englishman, started the issue, in his "Fragmenta sacra" (London, 1653), 9. Mede,约瑟夫和英国人,开始的问题,在他的“Fragmenta萨克拉”(伦敦,1653年),9。Wishing to save from error Matt., xxvii, 9, 19, he attributed the latter portion of Zacharias to Jeremias.希望保存错误马特,二十七,9,19的,他撒迦利亚后者部分赫雷米亚斯。In this exegesis, he was seconded by Kidder, "The demonstration of the Messias" (London, 170), 199, and Whiston, "An essay towards restoring the true text of the Old Testament" (London, 1722), 92.在此训诂,他被借调由基德尔,“示范的messias”(伦敦,170),199,和惠斯顿(伦敦,1722年),92个“迈向恢复旧约的真实文本的散文”。 In this way was the Deutero-Zacharias idea begotten.这样的第二撒迦利亚想法的独生子。The idea waxed strong as was prolific.打蜡强是一位多产的想法。Divisive criticism in due time found many different authors for ix-xiv.在适当的时候分化批评IX - 14发现了许多不同的作者。 By the end of the eighteenth century, Flugge, "Die Weissagungen, welche den Schriften des Zacharias beigebogen sind" (Hamburg, 1788), had discovered nine disparate prophecies in these six chapters.十八世纪末,Flugge,“模具Weissagungen,welche巢穴Schriften撒迦利亚beigebogen信德”(汉堡,1788年),发现了9个不同的预言,在这六个章节。 A single or a manifold Deutero-Zacharias is defended also by Bauer, Augusti, Bertholdt, Eichorn (4th. ed.), De Wette (though not after 3rd ed.), Hitzig, Ewald, Maurer, Knobel, Bleck, Stade, Nowack, Wellhousen, Driver etc. The critics are not agreed, however, as to whether the disputed chapters are pre-exilic or post-exilic.一个单一或多方面的第二撒迦利亚辩护也鲍尔,Augusti,Bertholdt,Eichorn(4th.版),德Wette(后虽然不是第3版)。,希齐格,埃瓦尔德,毛雷尔,克诺贝尔,Bleck,体育场,Nowack Wellhousen,驱动器等的批评是不同意,但是,有争议的章节是否放逐前或后exilic。Catholic Biblical scholars are almost unanimous against this view.天主教圣经学者几乎一致反对这种观点。The arguments in its favour are given by Van Hoonacker (op. cit., pp. 657 sq.) and answered convincingly.对其有利的论据是由Van Hoonacker(同上,第657平方米),令人信服的回答。

Publication information Written by Walter Drum.出版信息写沃尔特鼓。Transcribed by Michael T. Barrett.转录由迈克尔巴雷特。The Catholic Encyclopedia, Volume XV.天主教百科全书,卷十五。Published 1912.发布1912年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, October 1, 1912. Nihil Obstat,1912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


The prophecy of Zacharias has been interpreted by ST.撒迦利亚的预言已经解释ST。EPHRAIM and ST.以法莲和ST。 JEROME; cf.JEROME;比照。 the commentaries on the Minor Prophets by RIBERA (Antwerp, 1571, etc.); MONTANUS (Antwerp, 1571, 1582); DE PALACIO (Cologne, 1588); MESSAN (Antwerp, 1597); SANCTIUS (Lyons, 1621); DE CASTRO (Lyons, 1615, etc.); DE CALANO (Palermo, 1644); MAUCORPS (Paris, 1614); SCHOLZ (Frankfurt, 1833); SCHEGG (Ratisbon, 1854 and 1862); TROCHON (Paris, 1883); KNABENBAUER (Paris, 1886); GRIESBACH (Lille, 1901); LEIMBACH in Bibl.评论蒙塔努斯(安特卫普,1571年,1582年);德帕拉西奥(科隆,1588); MESSAN(安特卫普,1597年); SANCTIUS(里昂,1621年);德卡斯特罗德拉里韦拉(安特卫普,1571年,等)的小先知(里昂,1615年,等); DE CALANO(巴勒莫,1644年); MAU​​CORPS(巴黎,1614年); SCHOLZ(法兰克福,1833年); SCHEGG(拉蒂斯邦,1854年和1862); TROCHON(巴黎,1883年); KNABENBAUER(巴黎,1886); GRIESBACH(里尔,1901年);在Bibl莱姆巴赫。Volksbucher, IV (Fulda, 1908), PATRIZI (Rome, 1852) treated the Messianic prophecies of Zacharias. Volksbucher,四(富尔达,1908年),柏德(罗马,1852年)处理撒迦利亚的弥赛亚的预言。The Protestant commentaries have been mentioned in the course of the article.在文章中已经提到新教评论。The Catholic writers of general introductions are of service in regard to the authorship of Zacharias; cf.关于作者撒迦利亚;比照一般引进的天主教作家服务。CORNELY; KAULEN, GIGOT. CORNELY;考伦,GIGOT。

Book of Zechariah预订是撒迦利雅的

Jewish Perspective Information犹太透视信息


-Biblical Data:- 圣经的数据:


-Critical View:- 批评的看法:

The Second Zechariah.第二撒迦利亚。

Date of the Second Zechariah.第二撒迦利亚书的日期。

-Biblical Data:- 圣经的数据:

Prophetical book composed of fourteen chapters; the eleventh in the order of the Minor Prophets, following Haggai and preceding Malachi.预言书14章组成;小先知为了11,以下哈和前玛拉基。 Ch.CH。i.-viii.一,第八。comprise three prophecies: (1) an introduction (i. 1-6); (2) a complex of visions (i. 7-vi.); and (3) the seed of Peace (vii.-viii.).包括三个预言:(1)介绍(一1-6);(2)复杂的愿景(一7 - VI);(3)和平(vii. - VIII)。种子。

(1) The introduction, dated in the eighth month of the second year of King Darius, is an admonition to repentance addressed to the people and rendered impressive by reference to the consequences of disobedience, of which the experience of the fathers is a witness. (1)介绍,在国王大流士第二年的第八个月,是一个人,因不服从的后果令人印象深刻的悔过书告诫,其中父亲的经验是一个见证。Contents.内容。

(2) This introductory exhortation is followed on the twenty-fourth day of the month of Shebaṭ by eight symbolic visions: (a) angel-horsemen (i. 7-17); (b) the four horns and the four smiths (i. 18-21 [English], ii. 1-4 [Hebrew]); (c) the city of peace (ii. 1-5 [English]); (d) the high priest and the Satan (iii.); (e) the Temple candlestick and the olive-trees (iv.); (f) the winged scroll (v. 1-4); (g) the woman in the barrel (v. 5-11); (h) the chariots of the four winds (vi. 1-8).(2)本介绍告诫其次是8个象征性的愿景Shebaṭ一个月的第二十四届天:(一)天使骑兵(一7-17);(b)在四角和四个史密斯(I 18-21 [英文],II 1-4 [希伯来语]);(三)和平之城(白介素1-5 [英文]);(四)大祭司和撒旦(III.); (E)寺烛台和橄榄树(iv.);(F)的翼滚动(五1-4);(G)在每桶女人(5-11节);(八)四方战车(VI. 1-8)。To these is added a historical appendix, in which the prophet speaks of the divine command to turn the gold and silver offered by some of the exiles into a crown for Joshua (or Zerubbabel ?), and reiterates the promise of the Messiah (vi. 9-15).为了这些是添加了一个历史的附录,其中先知谈到神的命令转成冠约书亚(或罗巴伯?)由一些流亡者提供的黄金和白银,并重申承诺的弥赛亚(VI. 9-15)。

(3) The next two chapters (vii.-viii.) are devoted to censuring fasting and mourning (vii.) when obedience to God's moral law is essential, and to describing the Messianic future.(3)在接下来的两章(vii. - VIII)。致力于指责空腹和哀悼(vii.)时服从神的道德律是必不可少的,并描述弥赛亚的未来。Ch.CH。ix.-xiv.ix. - XIV。contain:包括:

(1) A prophecy concerning the judgment about to fall upon Damascus, Hamath, Tyre, Zidon, and the cities of the Philistines (ix.). (1)关于落在大马士革,哈马,提尔,西顿,和非利士人(ix.)城市的判决一语成谶。

(2) Exhortation of the people to seek help not from Teraphim and diviners but from Yhwh. (2)的人劝Teraphim和占卜者,但不是耶和华寻求帮助。

(3) Announcement of war upon unworthy tyrants, followed by an allegory in which the faithless people is censured and the brotherhood between Israel and Judah is declared to be at an end; fate of the unworthy shepherd (xi.). (3)战争后公布愧对霸,移情别恋人谴责和被​​宣布为结束以色列和犹大之间的兄弟情谊的寓言;卑微的牧羊人(xi.)的命运。To this chapter xiii.为了达到这个第十三章。7-9 seems to belong, as descriptive of a process of purification by the sword and fire, two-thirds of the people being consumed.7-9似乎属于剑与火,有三分之二的人被消耗的净化过程的描述。

(4) Judah versus Jerusalem (xii. 1-7).(4)犹大与耶路撒冷(xii. 1-7)。

(5) Results, four in number, of Jerusalem's deliverance (xii. 8-xiii. 6). (5)的结果,在耶路撒冷的解脱(xii. 8 - 6 XIII)。

(6) The judgment of the heathen and the sanctification of Jerusalem (xiv.). (6)判决的异教徒和耶路撒冷(xiv.)成圣。

-Critical View:- 批评的看法:

Inspection of its contents shows immediately that the book readily divides into two parts; namely, i.-viii.立即检查其内容显示,这本书很容易分成两部分,即一至第八。and ix.-xiv., each of which is distinguished from the other by its method of presenting the subject and by the range of the subject presented.ix. - 14,其中每个是区别于其他由它提出这个问题的方法和所提出的问题的范围。In the first part Israel is the object of solicitude; and to encourage it to proceed with the rearing of the Temple and to secure the recognition of Zerubbabel and Joshua are the purposes of the prophecy.以色列在第一部分是慰问对象,并鼓励它进行养育的圣殿,并争取承认所罗巴伯和约书亚的预言的目的。Visions, which are described and construed so as to indicate Yhwh's approval of the prophet's anxiety, predominate as the mediums of the prophetic message, and the lesson is fortified by appeals to Israel's past history, while stress is laid on righteousness versus ritualism.视野,这是描述和解释,以便为以表明耶和华的先知的焦虑的批准,占主导地位介质预言的消息有关,和教训是强化呼吁以色列过去的历史,同时强调是公义与形式主义奠定。 The date is definitely assigned to the second year of King Darius Hystaspes.日期是绝对分配到第二年的国王大流士Hystaspes。 The historical background is the condition which confronted the Jews who first returned from the Exile (see, however, Koster's "Herstel von Israel," 1894).的历史背景下的条件,面临着犹太人谁首先从流亡(见然而,科斯特的“Herstel冯以色列,”1894)返回。Some event-according to Stade, the revolt of Smerdis; but more probably the second conquest of Babylon under Darius-seems to have inspired buoyant hopes in the otherwise despondent congregation in Jerusalem, thus raising their Messianic expectations (Zech. ii. 10 [AV 6] et seq. vi. 8) to a firm belief in the reestablishing of David's throne and the universal acknowledgment of the supremacy of Yhwh.有些事件根据体育场的Smerdis起义,但更可能的第二个征服巴比伦下大流士似乎启发了在耶路撒冷,否则沮丧众蓬勃的希望,从而提高他们(撒迦利亚II 10 [AV救世主的期望。 6]等SEQ(六)8)在大卫的宝座和普遍承认的至高无上的耶和华重建的坚定信念。Angels and Satan are intermediaries and actors.天使和撒旦是中介机构和演员。

The Second Zechariah.第二撒迦利亚。

In the second part the method is radically different.在第二部分中的方法是完全不同的。Apocalyptic visions are altogether lacking, and historical data and chronological material are absent.世界末日的愿景是完全缺乏,和历史的数据和时间顺序材料均缺席。The style is fantastic and contains many obscure allusions.的风格更是别出心裁,包含了许多晦涩的典故。That the two parts are widely divergent in date and authorship is admitted by all modern critics, but while there is general agreement that the first part is by the prophet Zechariah, no harmony has yet been attained concerning the identity or the date of the second part.两个零件广泛的日期和作者是所有现代批评家承认分歧,但同时人们普遍同意,第一部分是由先知撒迦利亚,没有和谐尚未达到有关其身份或第二部分的日期。

Many recent commentators regard the second part as older than the first, and as preexilic in date.最近许多评论家认为,年纪比第一位的,日期preexilic的第二部分。They would divide it, furthermore, into at least two parts, ix.-xi.此外,他们将它划分成至少两个部分,ix.-xi.and xii.-xiv., the former by an author contemporary with Amos and Hosea.xii. - 14,前者由作者与当代阿摩司和何西阿。This assignment is based on the facts that both Israel and Judah are mentioned, and that the names of Assyria, Egypt, and the contiguous nations are juxtaposed, much as they are in Amos.这种分配的基础上,以色列和犹大提到的事实,亚述,埃及和毗邻国家的名字并列,更因为他们在阿莫斯。The sins censured are falseprophecy and idolatry (xiii. 1-6).谴责的罪过是falseprophecy和偶像崇拜(xiii. 1-6)。This group of chapters (xii.-xiv.), containing the denunciations familiar in all preexilic prophets, is regarded as later than the other division, since only Judah is mentioned.这一章节(xii. - 14。)组,包含在所有preexilic的先知熟悉的谴责,被视为比其他事业部后,因为只有犹大是提及。It is therefore assigned to the period after the fall of the Northern Kingdom, and more specifically, on account of xii.因此,分配期间北方王国倒台后,更具体,第十二帐户。11, to the last days of the Southern Kingdom after the battle of Megiddo and the death of King Josiah. 11,米吉多的战役和约西亚王的死亡后的南王国的最后几天。

Date of the Second Zechariah.第二撒迦利亚书的日期。

Other scholars have argued with much plausibility for the hypothesis that the second part belongs to a very late period of Jewish history.其他学者认为多为假设的合理性,第二部分是属于一个非常后期犹太人的历史。In the first place, the theology (see Eschatology) of these chapters shows tendencies which are not found in Amos, Hosea, Isaiah, or Jeremiah, but are due to Ezekiel's influence, such as the war on Jerusalem preceding the Messianic triumph.摆在首位,这些章节的神学(见末世)阿摩司,何西阿,以赛亚,耶利米或不符合的倾向,但由于以西结的影响,如耶路撒冷前面的救世主胜利的战争,。 Again, the Temple service (xiv.) is focal even in the Messianic age, and this suggests the religious atmosphere of the Sadducean and Maccabean theocracy with Zion as its technical designation.再次,庙服务(xiv.)是焦距,甚至在弥赛亚时代,这表明,与锡安Sadducean和马加比作为其技术指定的政教合一的宗教气氛。 A mixture of races is also mentioned, a reminiscence of conditions described by Nehemiah (Neh. xiii. 23 et seq.), while deliverance from Babylonian exile underlies such promises as occur in ix.也提到种族的混合,是怀旧的尼希米(尼十三,23及以下)。中所述的条件,而解脱这样的承诺,从巴比伦流亡基础发生在第九。 12.12。The advent of a king is expected, though as yet only a Davidic family is known in Jerusalem (xii. 7, 12).预计,虽然在耶路撒冷(xii. 7,12),但只有一个davidic家庭是一个国王的到来。

The second part of the book may thus be recognized to be a compilation rather than a unit, all its components being post-exilic in character.本书的第二部分,因此,可确认,而不是一个单位的编制,其所有组成部分,被放逐后的字符。Two groups, ix.-xi.两个组,ix.-xi.and xii.-xiv., are clearly indicated.xii. - 14,明确表示。The second group (xii.-xiv.) is eschatological and has no individual coloring, although from the contrast between Jerusalem and the country of Judah a situation may be inferred which recalls the conditions of the early stages of the Maccabean rebellion.第二组(xii. - 14)。末世论,没有任何个人色彩,虽然从耶路撒冷和犹太国家之间的对比情况可以推断,这使人想起马加比叛乱的初期阶段的条件。The first group may likewise be subdivided into two sections, ix.第一组同样可能被分为两部分,IX。1-xi.1玺。3 and xi.3和第十一。4-17 and xiii.4-17和第十三。 7-9.7-9。The Greeks (see Javan) are described in ix.希腊人(见爪哇)描述在第九。13 as enemies of Judea, and the Assyrians and Egyptians are similarly mentioned in x., these names denoting the Syrians (Seleucidæ) and the Ptolemies. 13朱迪亚,亚述人,埃及人的敌人也同样提到在X,这些名称表示叙利亚人(Seleucidæ)和托勒密。In ix.在第九。1-2 Damascus, Hamath, and Hadrach are seats of the Seleucid kings, a situation which is known to have existed in 200-165 BC The internal conditions of the Jewish community immediately before the Maccabean uprising appear in the second subdivision, where the shepherds are the tax-farmers (see Tobiads; Menelaus). 1-2大马士革,哈马和Hadrach塞琉古国王的席位,这是已知的情况已存在的犹太社区的内部条件,立即在200-165公元前马加比起义前出现在第二个细分,其中的牧羊人税务农民(见Tobiads;墨涅拉俄斯)。 In xi.在西安。13 there seems to be an allusion to Hyrcanus, son of Tobias, who was an exception among the rapacious shepherds.13似乎是暗指Hyrcanus,托比亚斯,谁是贪婪的牧羊人之间的异常的儿子。

Emil G. Hirsch埃米尔G.赫希

Jewish Encyclopedia, published between 1901-1906.1901至1906年之间出版的犹太百科全书。


Wright, Zechariah and His Prophecies, 2d ed., London, 1879, which gives earlier literature; Stade, Deuterozachariah, in Zeitschrift für Alttestamentliche Wissenschaft, 1881-82; the commentaries by Marti, Nowack, and Wellhausen; GA Smith, Twelve Prophets, ii.; Bredenkamp, Der Prophet Sacharya, 1879; Sellin, Studien zur Entstehungszeit der Jüdischen Gemeinde, 1901; Stärk, Untersuchungen über die Komposition und Abfassungszeit von Zachariah, 1891, ix.-xiv.EGH赖特,撒迦利亚和他的预言,第2版,伦敦,1879年,这给早期文献; Deuterozachariah体育场,在(杂志)毛皮Alttestamentliche Wissenschaft,1881年至1882年,马蒂,Nowack,并豪森的评论; GA史密斯,十二先知, ; Bredenkamp,DER先知Sacharya,1879年;塞林,DER Jüdischen Gemeinde楚Entstehungszeit(研究),1901年;斯塔克,Untersuchungen超级模具Komposition和Abfassungszeit冯撒迦利亚,1891年,ix. xiv.EGH


Jewish Perspective Information犹太透视信息

One of the Minor Prophets, to whom is attributed the collection of prophecies and apocalyptic visions constituting the book bearing his name.小先知,谁是由于收集的预言世界末日的愿景,并构成他的名字命名的书。He was a son of Berechiah and a grandson of Iddo (Zech. i. 1), and was loosely called the son of Iddo (Ezra v. 1, vi. 14); the latter was possibly identical with the Iddo mentioned as high priest in Neh.他是比利家的儿子和一个孙子易多(亚一1),是松散的所谓易多的儿子(以斯拉诉1,六14);后者可能是相同的大祭司提到的易多在尼。 xii.XII。4, which would make the prophet himself the high priest named in Neh.4,这将使先知本人在尼命名的大祭司。xii.XII。16.16。Zechariah was probably born during the Captivity, but was brought back early to Palestine.撒迦利亚可能是出生在囚禁,但带回早期向巴勒斯坦。He began his prophetic ministry in the second year of King Darius Hystaspes, a little later than Haggai (Zech. i. 1; Hag. i. 1), his preoccupation being the rebuilding of the Temple.他开始了他在第二年的国王大流士Hystaspes,比哈(撒迦利亚一,1。女巫一1)稍晚的预言事工,他的当务之急是重建寺。 According to the contents of that part of the book which without doubt is by him (i.-viii.; see Zechariah, Book of-Critical View), Zechariah received Yhwh's messages largely through the medium of visions (i. 8; ii. 2, 5; and elsewhere), which excited his curiosity, and which, in answer to his inquiries, were interpreted to him as significant monitions bearing on the condition of the colony and the timeliness of proceeding with the rearing of the sanctuary (i. 16, ii. 14).撒迦利亚收到的根据,毫无疑问,他是书的一部分内容(一至第八。撒迦利亚书批判的观点),主要是通过介质的构想(一8耶和华的消息;第二。 2,5,和其他地方),他的好奇心,其中,兴奋在回答他的询问,向他解释,作为殖民地的条件,并及时进行饲养的庇护所(一轴承的重大monitions 16日,二14)。He appeals for loyalty on the part of Joshua the high priest toward the Messianic prince, the "Branch" (iii. 8) or Zerubbabel (iv. 9).他呼吁忠诚对救世主的王子,“科”(III. 8)或所罗巴伯(iv. 9)大祭司约书亚的一部分。As the mediator of his visions, theprophet names an angel of Yhwh, called sometimes "the" angel, and it is he who introduces also "the" Satan in the rôle of a mischief-maker confirming the people's hesitation and discouraged mood (iii. 1, 2).作为调解人,他的视野,theprophet名耶和华的天使,有时称为“”天使,这是他还介绍了一个恶作剧者证实了人们的犹豫和气馁情绪的作用“的”撒旦(III. 1,2)。His method thus borders on the apocalyptic.因此,他的方法边界世界末日。His style is not lacking in directness in some passages, but in others it leans toward involved obscurity.在直接因果关系,他的风格是不缺乏在一些段落,但在其他涉及默默无闻走向倾斜。Zechariah, however, proves himself to be an uncompromising critic of the ritual substitutes for true piety, such as fasting and mourning (vii. 5); and he reiterates the admonitions for mercy and righteousness, which according to the Prophets constitute the essence of the service of Yhwh (vii. 8, 9).然而,撒迦利亚,证明自己是一个真正的虔诚,如禁食和哀悼(5 vii.),祭祀的替代品的不妥协的评论家,他重申怜悯和公义的告诫,根据先知构成的精髓耶和华服务(vii. 8,9)。For neglect of this service Israel was visited with the sufferings that befell it (vii. 13, 14).对于忽视这项服务的以色列访问的苦难降临(vii. 13,14)。Jerusalem is to be called the city of truth (viii. 3), and shall dwell in peace, so that old men and old women shall be found in its streets (verse 4), together with boys and girls (verse 5), and prosperity shall abound in the land (verses 7 et seq.).耶路撒冷是被称为真理的城市(viii. 3),住在和平岁的男子和老年妇女应在它的街道(第4节)发现,与男孩和女孩(5节)一起,和繁荣应比比皆是,在土地(诗句7等以下)。

While Zechariah lacks originality, he is distinguished from his contemporaries by the "gift of plain speech" (GA Smith).而撒迦利亚缺乏原创性,他是区别于他同时代的“礼物平原讲话”(GA史密斯)。 But while some of the obscurities and repetitions which mark his visions are probably due to other hands, there remain enough of these defects that come from him to indicate that the visions were not the spontaneous outflow of ecstasy, but the labored effort of a strained and artificial imagination.但一些晦涩和重复,这标志着他的愿景可能是因为其他的手,仍然有足够的这些缺陷,从他来表明的愿景没有忘我的自发流出,但紧张的辛勤努力和人工想象力。 He was a prophet, but of a period when prophecy was rapidly running to its own extinction.他是一个先知,但一个时期的预言迅速运行自身的灭绝。EGHEGH

Emil G. Hirsch埃米尔G.赫希

Jewish Encyclopedia, published between 1901-1906.1901至1906年之间出版的犹太百科全书。

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