General Information 一般信息

In the Old Testament of the Bible the prophets were a succession of men whose inspired utterances molded the shape of Israelite history.在舊約聖經的預言是一個男子繼承的靈感話語形態塑造的以色列人的歷史。 The customary classification of the prophetical books of the Bible into Major Prophets (Isaiah, Jeremiah, and Ezekiel) and Minor Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi) is based on the length of the books.習慣分類的預言書聖經到大先知(以賽亞,耶利米,和基爾)和小先知(何西阿,喬爾,阿摩司,俄巴底亞,約拿,米卡,那鴻,哈巴谷,西番雅書,哈,撒迦利亞,和瑪拉基)是基於長度的書籍。

Chronologically, the prophets may be divided into four groups: (1) Amos, Hosea, Micah, and Isaiah, active in the 8th century BC; (2) Nahum, Zephaniah, Habakkuk, and Jeremiah, immediately preexilic (late 7th to early 6th century); (3) Ezekiel and Second Isaiah, exilic period; (4) the postexilic prophets.按時間順序,先知可分為四組: ( 1 )阿摩司,何西阿,彌迦,和以賽亞,活躍於公元前8世紀; ( 2 )那鴻,西番雅書,哈巴谷,並耶利米,立即preexilic ( 7月底至6月初世紀) ; ( 3 )基爾和第二以賽亞,放逐期; ( 4 ) postexilic先知。 The prophetic tradition, however, goes back at least as far as Samuel and includes such early figures as Elijah and Elisha.傳統的預言,但可追溯到至少就塞繆爾和包括早期的數字以利亞和以利沙。

All together the Old Testament prophets voiced a particular way of looking at history and world events.總之舊約先知表示某一特定方式來看待歷史和世界大事。 They spoke as the mouthpieces of God, addressing his people and revealing to them his divine plan.他們以作為上帝的代言人,解決他的人民和他們揭示他的神聖的計劃。 They relate the address of God to his people through the processes of history.它們涉及的地址上帝通過他的人民的歷史進程。 In admonishing the Israelites, calling them to repentance and redemption, the prophets stressed monotheism, morality, and messianism--themes carried forward into Christianity.在告誡以色列人,要求他們懺悔和贖罪,先知強調一神教,道德和彌賽亞-主題轉入基督教。

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The Old Testament prophets are similar to figures in other cultures of the ancient Near East.舊約先知類似的數字,其他文化的古代近東。 In the earlier texts, figures such as Samuel are called not only prophet but seer.在先前的文本,數字,如塞繆爾被稱為不僅先知,但先知。 The seer knew the technical skills of divination and could predict the course of future events; the trade appears in various surrounding cultures.知道的先知的技術技能,算命和可預測的過程中未來事件;的貿易中出現的各種周邊的文化。

The prophets of the other nations were on occasion ecstatic figures--persons who performed their tasks by whipping themselves into a state of ecstatic frenzy.先知的其他國家有機會欣喜若狂的數字-人誰履行其任務的鞭打自己成欣喜若狂的狂熱。 Whether the Israelite prophets were influenced by or even participants in ecstatic prophecy is a subject of scholarly debate. Another facet of the same debate concerns the relationship of the Old Testament prophets to official institutions within the fabric of Israelite society.無論是以色列人的先知的影響,甚至參加欣喜若狂的預言是一個主題的學術辯論。另一個方面相同的辯論涉及的關係舊約先知官方機構的結構以色列人的社會。 Some Old Testament prophets may have been cultic functionaries, and others, members of the royal court.有些舊約先知可能已邪教工作,和其他成員的宮廷。 Or they may have remained aloof from the institutional forms within which their counterparts in other cultures worked, free to develop criticism of cult or court according to the perception of the moment.或者他們可能仍然遠離各種形式的體制內的同行其他文化工作,自由發展的批評邪教或法院根據知覺的時刻。

Old Testament prophets expressed their perception in a number of stereotyped forms of speech.舊約先知表示他們的看法在一些刻板形式的講話。 One of the most common forms defines the prophetic message not simply as a word but also as an event: "The Word of the Lord came to me. . . ."最常見的形式界定了預言的信息並不只是作為一個詞,而且也是一個事件: “ Word中的上帝來找我。 。 。 。 ” Also common to the prophets is their ability to intercede for their people.還共同先知是他們的調解能力為自己的人民。 The prophets report their experiences of the call to action in a stereotyped form: commission, objection, reassurance.先知報告他們的經驗,呼籲採取行動,在一個刻板形式:佣金,反對,放心。 A typical form of prophetic speech is the oracle, or word from God, in which the expression of divine judgment is prefixed by an indictment that the prophet understands as his own explanation of cause for the divine judgment.一個典型的讖形式的講話,是甲骨文,或文字來自上帝,其中表達神聖的判決是由一個前綴的起訴書說,先知的理解作為自己的解釋原因,神聖的判決。 In addition to the oracle of judgment, the prophet employs a divine promise for deliverance.除了甲骨文的判斷,先知採用了神聖的承諾解脫。

In Christian belief the Holy Spirit "spake through the {Old Testament} prophets."在信仰基督教的聖靈“ spake通過( )舊約先知。 ” In the New Testament, prophesying, or ecstatic utterance, was regarded as a special gift bestowed on a select number of men and women.在新約聖經預言,或欣喜若狂話語,被視為一個特殊的禮物賦予一些選定的男子和婦女。 It was accorded great respect until the rise of Montanism in the 2d century AD discredited it in the eyes of the orthodox.這是十分尊重,直到崛起的孟他努在公元2世紀的信譽它眼中的正統。 Thereafter, it was associated primarily with mystics and millenarians, people and sects that were often (but by no means always) labeled as heretical. Among Protestants the Anabaptists and Quakers stress the gift of prophecy. In Islam, Muhammad is believed to be "the Seal of the Prophets," the last and greatest of God's human messengers.此後,這是相關的主要神秘主義和millenarians ,人民和教派的往往(但並非總是)標示為邪教。 新教徒中的Anabaptists和誼強調禮物的預言。在伊斯蘭教,穆罕默德被認為是“在密封的預言, “最後和最偉大的上帝的人類使者。

George W. Coats喬治布什大衣

Bibliography 目錄
Beauchamp, Evode, Prophetic Intervention in the History of Man (1970); Koch, K., The Prophets (1984); Kraeling, EG, The Prophets (1969); Kuhl, Curt, The Prophets of Israel, trans.波, Evode ,先知干預歷史上的人( 1970年) ;科赫,光,先知( 1984年) ; Kraeling ,如先知( 1969年) ; Kuhl ,柯特,先知,以色列轉運。 by RJ Ehrlich and JP Smith (1960); Robinson, TH, Prophecy and Prophets in Ancient Israel, 2d ed.艾氏的雷諾和JP史密斯( 1960年) ;羅賓遜,跳,和先知的預言在古代以色列, 2版。 (1978); Sawyer, F., Prophecy and Prophets of the Old Testament (1987). ( 1978年) ;索亞,樓和先知預言舊約( 1987年) 。


General Information 一般信息

A prophet is a spokesman for God.先知是上帝的發言人。 Old Testament prophets were not interpreters of God's will; they uttered the actual words which God gave them.舊約的先知沒有口譯天意,他們說出的話的實際上帝給了他們。 There are two main aspects to their work, forthtelling and foretelling.主要有兩個方面的工作, forthtelling和預告。

There were schools of the prophets, but little is known of them (1Sam. 19:19,20; 2Kings 2:3,5; 4:38; 6:1).有學校的先知,但很少人知道他們( 1Sam. 19:19,20 ; 2Kings 2:3,5 ; 4時38分; 6:1 ) 。 There were true and false prophets (Jer. 28:1ff).有真假先知( Jer. 28:1頁) 。

The prophets of the Old Testament were of two kinds.先知舊約有兩種。 The former, who wrote an interpretative history of the background of the period in which the great writing prophets lived and worked. The latter, also called writing prophets, were Isaiah, Jeremiah, Ezekiel, Daniel and the Twelve Minor Prophets.前,誰寫了解釋性的歷史背景,在這個時期的偉大先知書面生活和工作。後者,也稱為書面先知,是以賽亞,耶利米,以西結,丹尼爾和12個小先知。

Prophecy, Prophet預言,先知

Advanced Information 先進的信息

The word "prophet" comes from the Greek prophetes, from pro ("before" or "for") and phemi ("to speak").單詞“先知”來自希臘prophetes ,來自親( “前”或“對” )和phemi ( “說話” ) 。 The prophet is thus the one who speaks before in the sense of proclaim, or the one who speaks for, ie, in the name of (God).先知因此是一個誰說話前意義上的宣告,或一個誰講的,即在名稱(上帝) 。

In the OT there are three terms for the prophet: ro'eh, nabi', and hozeh.在加時賽有三個方面為先知: ro'eh ,彩蝶' ,和hozeh 。 The first and last are distinguished by nuances bearing on the habitual or temporary character of the vision.第一次和最後的特點是細微的影響慣常或臨時性質的遠見。 Nabi' (he who witnesses or testifies) is best adapted to characterize the prophetic mission.彩蝶' (他誰證人或證明)是最適合描述先知的使命。

Prophetic Inspiration先知的啟示

The originality of biblical prophecy derives from the phenomenon of inspiration.有獨創性聖經預言源自現象的靈感。 As distinct from the sacral figures of pagan antiquity the biblical prophet is not a magician.有別於骶數字異教徒古代聖經預言不是一個魔術師。 He does not force God.他沒有武力的上帝。 On the contrary, he is under divine constraint.相反,他是神聖的制約因素。 It is God who invites, summons, and impels him, eg, Jer.這是上帝誰邀請,傳票,並迫使他,例如哲。 20:7. 20時07分。

By inspiration God speaks to the nabi', who has to transmit exactly what he receives.上帝的靈感講的先知' ,誰也轉交正是他所收到的。 The mode of inspiration is verbal.該模式是口頭上的靈感。 The Bible depicts the mechanism of inspiration as the act by which God puts words (verba) in the mouth of the sacred writers.聖經中描繪的機制激勵的行為使上帝的話(維巴)在嘴裡的神聖作家。 God said to Moses: "I will raise them up a prophet from among their brethren, like unto thee, and will put my words (verba) in his mouth" (Deut. 18:18).上帝對摩西說: “我將提高他們先知從其兄弟,你喜歡你們,並把我的話(維巴)在他的嘴” (申命記18:18 ) 。 Similarly to Jeremiah: "I have put my words in thy mouth" (Jer. 1:9).同樣,以耶利米: “我已經把我的話你的嘴” ( Jer. 1時09分) 。 The NT confirms the verbal nature of prophetic inspiration (cf. Gal. 1:11-12; I Cor. 15:1-4; I Thess. 2:13; 4:8).新台幣證實了口頭性質的先知的啟示(見半乳糖。 1:11-12 ,我肺心病。 15:1-4我洛尼基。 2時13分;四時08分) 。

Yet inspiration does not suppress individuality.然而,靈感不制止個性。 It is the miracle of theopneustia (II Tim. 3:16).這是奇蹟theopneustia (二蒂姆。三時16分) 。 To communicate his thoughts to men, God uses men of different culture, character, and status in order that his word might be accessible to all men.溝通他的想法男子,上帝用男人的不同文化,性格,地位,以便使他的話可能會向所有男性。 Inspiration safeguards individuality (cf. Moses in Exod. 3-4; Jeremiah in Jer. 20:14-18, etc.).個性化保障的啟示(見摩西在Exod 。 3-4 ;耶利米在哲。 20:14-18等) 。

The Prophets先知

The writing prophets of the OT are well known.寫作先知的催產素是眾所周知的。 They are usually divided into the four major (Isaiah, Jeremiah, Ezekiel, and Daniel) and the twelve minor (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi) according to the length of their writings.他們通常分為四個主要(以賽亞,耶利米,以西結,和丹尼爾)和12個未成年人(何西阿,喬爾,阿摩司,俄巴底亞,約拿,米卡,那鴻,哈巴谷,西番雅書,哈,撒迦利亞,和瑪拉基)根據篇幅的著作。

In addition there were many other prophets.此外還有許多其他的先知。 Moses, who wrote the law of God, was regarded as a nabi' without equal (Deut. 34:10-12). Prophetic voices were also raised in the days of the judges (Judg. 2:1-5; 3:9-11; 4:4; 6:8; I Sam. 3:1).摩西,誰寫的法律上帝,被視為先知'不等於(申命記34:10-12 ) 。先知的聲音也提出了在未來的日子法官( Judg. 2:1-5 ; 3點09分-11 ; 4點04 ; 6時08分,我山姆。 3:1 ) 。 Samuel came as a second Moses (Jer. 15:1; Ps. 99:6), and his work was continued by Gad and Nathan (II Sam. 12 and 24; I Kings 1).塞繆爾來到作為第二摩西( Jer. 15:1 ;物質。 99:6 ) ,以及他的工作繼續由蓋德及彌敦道(二山姆。 12日和24日,我國王1 ) 。 After the separation of the ten tribes Ahijah (I Kings 2), Elijah, and Elisha (I Kings 18-19; II Kings 5ff.) call for particular mention.分離後的10個部落Ahijah (一國王2 ) ,以利亞和以利沙(一國王18-19 ;二世國王5ff 。 )要求特別提及。

After four centuries of prophetic silence John the Baptist is the last of the prophets of the old covenant and the precursor of Jesus (Matt. 19:1; cf. Matt. 3:7ff.; Luke 3:16ff.; John 1:23, 29).經過四個世紀的預言沉默施洗約翰是最後的先知的舊契約和前體的耶穌(瑪特泰19:1 ;比照。馬特。 3:7頁。 ;路加3時16頁。 ;約翰1時23分29 ) 。 In addition to the Baptist, the NT also refers to a prophetic ministry exercised by both men and women.此外,浸會,新台幣也提到了先知部行使的男子和婦女。 After Pentecost, mention is made of Agabus (Acts 2:28; 21:10), Jude and Silas (Acts 15:32), and the four daughters of Philip (Acts 21:8-10).在聖靈降臨節,提到了Agabus (使徒2時28分; 21:10 ) ,裘德和西拉斯(使徒15:32 )和四個女兒的菲利普(使徒21:8-10 ) 。 We might also cite Anna the daughter of Phanuel (Luke 2:36).我們還可以舉出安娜的女兒Phanuel (路加2時36分) 。

The Prophetic Message預言訊息

The prophecies of the writing prophets of the OT may be divided into three main groups: (1) Prophecies concerning the internal destiny of Israel.該預言的書面先知的催產素可分為三大類: ( 1 )預言的關於內部命運的以色列。 These declare the judgment of God on the unbelief and iniquities of the people, but promise restoration after the testing period of the Exile.這些宣布的判決天主的不信教和iniquities的人,但承諾恢復後,測試期間的流亡生活。 (2) Messianic prophecies. ( 2 )彌賽亞的預言。 These point to the coming Redeemer of Israel and the world.這些指向未來的救世主,以色列和整個世界。 They attain an astonishing clarity and precision in the case of Micah (5:1) and especially Isaiah.他們實現了驚人的清晰和準確的情況下米卡( 5:1 ) ,尤其是以賽亞。 The latter gives us a striking summary of the saving life and work of Christ (52:13-53).後者為我們提供了三振總結節水工作和生活的基督( 52:13-53 ) 。 (3) Eschatological prophecies. These refer to the last days when the kingdom of God will be set up on earth. ( 3 )末世的預言。這些提及的最後幾天時,上帝的王國將成立地球上。

From a different standpoint we might adopt the following classification.從不同的角度來看,我們可以通過以下的分類。 (1) Prophecies already fulfilled. ( 1 )預言已經實現。 Two examples are the Exile, announced by Hosea, Amos, and Micah in the case of northern Israel (deported to Assyria in 722 BC) and Isaiah, Jeremiah, Ezekiel, Hosea, Amos, and Micah in the case of Judah (exiled in Babylon in 586 BC), and of course the coming of Christ himself.兩個例子是流放,宣布何西阿,阿莫斯和米卡的情況下以色列北部(驅逐到亞述在公元前722 )和以賽亞,耶利米,以西結,何西阿,阿莫斯和米卡的情況下猶太(在巴比倫流亡在公元前586 ) ,當然今後的基督自己。 (2) Prophecies in process of fulfillment. ( 2 )預言過程中完成。 A good case in point is the restoration of the modern state of israel.一個很好的例子是恢復現代以色列國。 The prophecy of Jer.該預言哲。 31:31 (cf. Isa. 27:12-13; Ezek. 37:21) found miraculous fulfillment on May 15, 1948, and the physical resurrection of the Israelite nation, as yet incomplete, is a new and up-to-date guarantee that other prophecies will come to realization. 31:31 (見伊薩。 27:12-13 ; Ezek 。 37:21 )發現奇蹟般地完成於5月15日, 1948 ,和身體復活的以色列人的國家,尚未完成,是一種新的,迄今為止保證其他的預言就會實現。 (3) Prophecies not yet fulfilled. ( 3 )預言尚未兌現。 We may refer to four. The first is the total recovery of Palestine by all the tribes of Israel (Isa. 27:12-13; Ezek. 37:11-14; Jer. 31:1-5, 31; etc.).我們可參考4 。首先是完全恢復對巴勒斯坦的所有部落的以色列(以賽亞書27:12-13 ; Ezek 。 37:11-14 ;哲。 31:1-5 , 31 ;等) 。 The second is the destruction of Israel's enemies (Jer. 30:11; Isa. 17:1-3; Ezek. 38-39).二是摧毀以色列的敵人( Jer. 30:11 ;伊薩。 17:1-3 ; Ezek 。 38-39 ) 。 The third is the collective conversion of Israel (Ezek. 37:6b, 10; Zech. 14:4-5; 12:10).三是集體轉換以色列( Ezek. 37:6 b , 10 ;撒加利亞。 14:4-5 ; 12:10 ) 。 The fourth is the establishment of the kingdom of God on earth.四是建立了王國的上帝在地球上。 Many prophecies describe the coming of the Messiah, the King of Israel, and the restoration of humanity to righteousness, peace, and happiness under his rule (cf. Isa. 2:4; 11:1-10; 65:19-23), the reconstitution of nature (Ezek. 47:13a; 48:1-35; cf. Rom. 8:19-21), and the reestablishment of converted Israel in the prerogatives of its original vocation (cf. Isa. 49:6; Rom. 11:15; Joel 2:28-32; Hab. 2:14; Isa. 55:4-5; Zech. 8:23).許多人預言描述了未來的救世主,國王,以色列和恢復人類的正義,和平和幸福在他的統治(參見伊薩。 2:4 ; 11:1-10 ; 65:19-23 ) ,改組本質( 1 Ezek. 47:13 ; 48:1-35 ;比照。光碟。 8:19-21 ) ,並重建轉換以色列的特權其原始的使命(參見伊薩。 49:6 ;光盤。 11:15 ;喬爾2:28-32 ;赤潮。 2時14分;伊薩。 55:4-5 ;撒加利亞。 8時23分) 。 Before the kingdom of God is set up, the earth will be the scene of the return and temporary reign of the Messiah (cf. Rev. 20:2b-3, 4b) and Israel will be God's instrument (Zech. 8:13) for the conversion of the nations.在上帝王國的建立,地球將現場返回和臨時統治彌賽亞(見牧師20點02 β - 3 , 4B )及以色列將上帝的文書( Zech. 8時13分)轉換的國家。

Prophets and Prophecy of the NT Period先知和預言新台幣期

The names of early Christian prophets are few (Acts 11:27-28; 15:30-32; 21:10; Martyrdom of Polycarp 12:3; 16:2), yet these prophets were nonetheless powerful persons within the church who spoke the word of the risen Lord with authority: (1) Their presence and activity were widespread (cf. Acts 20:23 with 21:10-11).姓名早期基督教先知很少(使徒11:27-28 ; 15:30-32 ; 21:10 ;殉難的波利卡普12點03分, 16時02分) ,但這些先知仍強大者,以教堂誰這個詞的上升主依據: ( 1 )他們的存在和活動的普遍(參見行為20:23與21:10-11 ) 。 (2) They worked within the framework of the church, perhaps becoming active only when Christians were at worship (Hermas, Mandate 11:9; Acts 13:1-2). ( 2 )他們的工作範圍內的教堂,也許成為活躍的只有當基督徒在禮拜(書,任務11點09分;行為13:1-2 ) 。 (3) They ranked in importance second only to the apostles (I Cor. 12:28-31; Eph. 4:11), and with them they were considered the foundation upon which the church was built (Eph. 2:20). (4) They belonged to and worked out from bands or brotherhoods which could be considered exclusive groups of charismatics (Acts 11:27; 13:1; Rev. 19:10; 22:9; I Cor. 12:29; cf. Barnabas 16:9). ( 3 )它們的重要性排名僅次於宗徒(我肺心病。 12:28-31 ;厄。 4時11分) ,並與他們被認為是基礎的教堂建(以弗所書2時20分) 。 ( 4 )他們屬於工作從樂隊或團可視為集團的獨家charismatics (使徒11:27 ; 13時01分;牧師19:10 ; 22點09分,我肺心病。 12:29 ;比照。巴拿巴16:9 ) 。 (5) They were people whose minds were saturated with the OT Scriptures. ( 5 )他們是人的頭腦是飽和的加時賽聖經。 Their prophetic utterances thus were influenced by and couched in the language of the Bible (Acts 7; cf. Rom. 11:27 with Isa. 27:9; I Cor. 15:51, 54-55, with Isa. 25:8; Hos. 13:14).他們預言話語因而影響和表述的語言聖經(使徒7 ;比照。光碟。 11:27與伊薩。 27:9 ,我肺心病。 15:51 , 54-55 ,與伊薩。 25:8 ;飯店。 13:14 ) 。 (6) Their ministry was distinguished from that of apostle, miracle worker, etc. (I Cor. 12:28-29), but closely associated with that of teacher (Acts 13:1; Rev. 2:20). ( 6 )及其部區別於的倡導者,奇蹟的工人,等等(我肺心病。 12:28-29 ) ,但密切相關的教師(使徒13時01分;牧師2時20分) 。 Their ministry also included prediction, revelation, identifying specific persons for specific Christian tasks and even equipping them with the spiritual gifts necessary to carry out these tasks (Acts 11:27-28; 13:1-2; I Tim. 4:14).它們還包括部預測,啟示,確定具體人的具體任務和基督教甚至使他們的精神禮物要完成這些任務(使徒11:27-28 ; 13:1-2我添。四點14 ) 。 (7) They were people whose words and actions were especially prompted by the Spirit (Acts 11:27-28; 21:11; Hermas, Mandate 11:8-9; Didache 11:7). ( 7 )他們是人民的言論和行動,尤其是促使精神(使徒11:27-28 ; 21時十一分;書,任務11:8-9 ;十二使徒遺訓11時07分) 。

NT prophecy, therefore, was of more than one kind.新台幣的預言,因此,是一種以上。 It included prophetic words given for the improvement, encouragement, consolation, and general benefit of the Christian community (I Cor. 14:3-4).它包括預言果然應驗給予改善,鼓勵,安慰,和一般利益的基督教社區(我肺心病。 14:3-4 ) 。 But it also included another dimension, related directly to a special work of the Spirit upon the prophet by which the Spirit revealed to the prophet a word from the risen and exalted Christ (cf. John 16:12-14; Rev. 1:10 with 4:1-2a).但是,這也包括另一個層面,直接關係到一個特殊的工作精神的先知,其中精神透露給先知一個字的上升和崇高的基督(參見約翰16:12-14 ;牧師1:10與4:1 - 2A型) 。 When the prophet thus spoke, his word became the command of the Lord (I Cor. 14: 29-30, 37).當先知就此發言,他的話成為命令勳爵(我肺心病。 14 : 29日至30日, 37 ) 。 This part of the prophet's ministry was the result of a direct revelation of an aspect of the divine mind hitherto unknown (Eph. 3:5; Rev. 10:7; 22:6).這部分的先知部的結果直接啟示的一個方面牢記神聖未知(以弗所書3點05分;牧師10時07分, 22點零六) 。 Like OT prophecy, this new prophetic message was an immediate communication of God's (Christ's) word to his people through human lips (cf. Rev. 16:15; 22:7; see also Rev. 2-3).像催產素的預言,這種新的預言訊息立即通報上帝(基督)一詞他的人民通過人的嘴唇(見牧師16:15 ; 22點07 ;又見牧師2-3 ) 。

Since the prophet was such an authoritative figure and was held in such high regard by the people, abuses were bound to set in. Christ himself predicted that such abuses would arise (Matt. 24:11, 24). Eventually it became necessary for the church to establish regulations that would control not only the prophet's dress and teaching (I Cor. 11:4; 14:29-30), but also how long he could stay in any one place without being judged a false prophet (Hermas, Mandate 11:1-21; Didache 11).自先知是這樣一個權威性的人物,是在如此高的方面的人,虐待被捆綁進來,以確定自己預期基督,這種行為將產生(瑪特泰24:11 , 24 ) 。最終成為必要的教堂設立條例,將不僅控制了先知的衣服和教學(我肺心病。 11時04分; 14:29-30 ) ,而且還多久,他可以留在任何一個地方,而判斷一種虛假的先知(書,任務11:1-21 ;十二使徒遺訓11 ) 。

A Lamorte and GF Hawthorne阿Lamorte和石墨霍桑
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
M. Buber, The Prophetic Faith; AB Davidson, OT Prophecy; A. Guillaume, Prophecy and Divination Among the Hebrews and Other Semites; J. Lindblom, Prophecy in Ancient Israel; J. Skinner, Prophecy and Religion; WR Smith, The Prophets of Israel; AC Welch, Prophet and Priest in Old Israel; LJ Wood, The Prophets of Israel; E. Boring, "How May We Identify Oracles of Christian Prophets in the Synoptic Tradition?"布伯先生,預言信仰;戴維森公司,催產素預言的A.紀堯姆,預言和占卜在希伯來和其他閃米特人;學者林德布洛姆,古代預言以色列學者斯金納,預言和宗教;水利史密斯先知以色列;交流韋爾奇,先知和祭司在舊以色列軍木材,先知以色列;體育鏜, “我們如何可以識別甲骨文的基督教先知的天氣傳統? ” JBL 91:501-21, and "The Influence of Christian Prophecy," NTS 25:113-23; WD Davies, Paul and Rabbinic Judaism; JDG Dunn, Jesus and the Spirit and "Prophetic 'I' Sayings and the Jesus of Tradition," NTS 24:175-98; EE Ellis, "Luke 11:49-51: An Oracle of a Christian Prophet?"聆聽91:501-21 ,以及“影響的基督教預言, ”國稅25:113-23 ;西部戴維斯,保羅和拉比猶太教; JDG鄧恩,耶穌和精神和“先知'我'熟語和傳統的耶穌“國稅24:175-98 ;電子工程專輯埃利斯, ”盧克11:49-51 :甲骨文的一個基督教先知? “ ExpT 74:157, Prophecy and Hermeneutic in Early Christianity, "The Role of the Christian Prophet in Acts," in Apostolic History of the Gospel, ed. ExpT 74:157 ,預言,並闡釋在早期基督教“的作用基督教先知的行為, ”在使徒的歷史福音版。 WW Gasque and RP Martin, and "'Spiritual' Gifts in the Pauline Community," NTS 20:128-44; E. Fascher, TDNT, VI, 828-61; GF Hawthorne, "Christian Prophecy and the Sayings of Jesus," SBL Seminar Papers, II, 105-24: D. Hill, NT Prophecy and "On the Evidence for the Creative Role of Christian Prophets," NTS 20:262-74; JM Meyers and ED Freed, "Is Paul Also Among the Prophets?"二戰Gasque和RP馬丁,和“精神禮品在保共同體, ”國稅20:128-44 ;體育Fascher , TDNT ,六, 828-61 ;石墨霍桑, “基督教預言和熟語的耶穌” SBL研討會論文,二, 105-24 :希爾,新台幣預言和“關於證據的創造性的作用基督教先知, ”國稅20:262-74 ; JM邁耶斯和ED弗里德“ ,保羅也有先知? “ Int 20: 40-53.國際20 : 40-53 。


Advanced Information 先進的信息

(Heb. nabi, from a root meaning "to bubble forth, as from a fountain," hence "to utter", comp. Ps. 45:1). (希伯來書先知,從根本的意義“ ,以泡沫等等,從一個噴泉” ,因此“說出” ,補償。物質。 45:1 ) 。 This Hebrew word is the first and the most generally used for a prophet.這是希伯來文單詞的第一個和最普遍使用的先知。 In the time of Samuel another word, ro'eh, "seer", began to be used (1 Sam. 9:9).在時間的塞繆爾換句話說, ro'eh , “先知” ,開始使用( 1薩姆。 9點09分) 。 It occurs seven times in reference to Samuel.它發生的7次提到塞繆爾。 Afterwards another word, hozeh, "seer" (2 Sam. 24:11), was employed.後來另一個詞, hozeh , “預言家” ( 2薩姆。 24:11 ) ,是就業。 In 1 Ch.在1膽固醇。 29:29 all these three words are used: "Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer" (hozeh). 29:29所有這些三個詞被用來: “薩穆埃爾的先知( ro'eh ) ,彌敦道先知(先知' ) ,蓋德的先知” ( hozeh ) 。 In Josh.在喬希。 13:22 Balaam is called (Heb.) a kosem= "diviner," a word used only of a false prophet. 13時22巴蘭被稱為(希伯來書)一個kosem = “預言家” ,一個字只用一個假先知。

The "prophet" proclaimed the message given to him, as the "seer" beheld the vision of God.的“先知”的消息宣布給他,因為“預言家”的遠景看見上帝。 (See Num. 12:6, 8.) Thus a prophet was a spokesman for God; he spake in God's name and by his authority (Ex. 7:1). (見數。 12點06分, 8 。 )因此,先知是神的發言人,他spake上帝的名字和他的權威(出7:1 ) 。 He is the mouth by which God speaks to men (Jer. 1:9; Isa. 51:16), and hence what the prophet says is not of man but of God (2 Pet. 1:20, 21; comp. Heb. 3:7; Acts 4:25; 28:25).他是口腔上帝說話的男子( Jer.一點09分;伊薩。 51:16 ) ,因此,什麼先知說不是人,而是神( 2寵物。 1:20 21 ;補償。河北。 3:7 ;行為4:25 ; 28:25 ) 。 Prophets were the immediate organs of God for the communication of his mind and will to men (Deut. 18:18, 19).先知被立即機關上帝的溝通他的思想和意志,男子(申命記18:18 , 19 ) 。 The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation they communicated from God, no matter what its nature might be.整個天主的聖言可在此一般意義上談到的是作為預言,因為它的作者是誰收到男子的啟示,他們傳達來自上帝,不管其性質可能。 The foretelling of future events was not a necessary but only an incidental part of the prophetic office.該預告未來事件不是一個必要的,但只是一個偶然的一部分,預言辦公室。

The great task assigned to the prophets whom God raised up among the people was "to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government."偉大的任務分配給誰先知上帝提出了人民中間是“正確的道德和宗教行為,宣布偉大的道德和宗教的真理是與上帝的性質,並處於基礎的政府。 “ Any one being a spokesman for God to man might thus be called a prophet.任何一個被上帝的發言人對人類可能因此被稱為先知。 Thus Enoch, Abraham, and the patriarchs, as bearers of God's message (Gen. 20:7; Ex. 7:1; Ps. 105:15), as also Moses (Deut. 18: 15; 34:10; Hos. 12:13), are ranked among the prophets.因此伊諾克,亞伯拉罕和始祖,作為承擔上帝的訊息(創20時07分;惠。 7:1 ;物質。 105:15 ) ,這也是摩西(申命記18 : 15 ; 34:10 ;飯店。 12:13 ) ,排名之間的先知。 The seventy elders of Israel (Num. 11:16-29), "when the spirit rested upon them, prophesied;" Asaph and Jeduthun "prophesied with a harp" (1 Chr. 25:3). Miriam and Deborah were prophetesses (Ex. 15:20; Judg. 4:4). 70長者的以色列(民數記11:16-29 ) , “精神時,他們休息時,預言” ; Asaph和Jeduthun “預言與豎琴” ( 1染色體。 25:3 ) 。劉健儀和德博拉是prophetesses (惠。 15:20 ; Judg 。四點○四) 。

The title thus has a general application to all who have messages from God to men.標題因此,一般適用於所有的郵件誰也來自上帝的男子。 But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel.但是,雖然預言的禮物,因此行使從一開始就預言秩序等開始塞繆爾。 Colleges, "schools of the prophets", were instituted for the training of prophets, who were constituted, a distinct order (1 Sam. 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to the close of the Old Testament.高校, “學校的先知” ,被提起的訓練先知,誰是構成一個獨特的秩序( 1薩姆。 19:18-24 ;列王紀下2:3 , 15 ; 4點38分) ,其中繼續密切舊約。 Such "schools" were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho.這種“學校”已確定為Ramah ,伯特利, Gilgal , Gibeah ,和傑里科。 The "sons" or "disciples" of the prophets were young men (2 Kings 5: 22; 9:1, 4) who lived together at these different "schools" (4:38-41).在“兒子”或“弟子”的預言是青年男子(列王紀下5 : 22 ; 9:1 , 4 )誰一起生活在這些不同的“學校” ( 4:38-41 ) 。 These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, "to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny."這些年輕人被教導不僅雛形世俗的知識,但他們長大行使辦公室的先知“ ,以純粹的道德說教和衷心的崇拜耶和華,並採取沿線和共同ordinately與鐸和君主立憲制國家的指導和檢查韙所有企圖非法和暴政。 “

In New Testament times the prophetical office was continued.在新約時代的預言辦事處仍在繼續。 Our Lord is frequently spoken of as a prophet (Luke 13:33; 24:19).我們的主經常談到的一個先知(路13:33 ; 24:19 ) 。 He was and is the great Prophet of the Church.他是偉大的先知的教會。 There was also in the Church a distinct order of prophets (1 Cor. 12:28; Eph. 2:20; 3:5), who made new revelations from God.還有在教會一個獨特秩序的先知( 1肺心病。 12:28 ;厄。 2時20 ; 3時05分) ,誰取得了新的啟示來自上帝。 They differed from the "teacher," whose office it was to impart truths already revealed.它們不同於“老師” ,他的辦公室是傳授真理已經發現。 Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon.舊約先知有16個,其預言的組成部分靈感佳能。 These are divided into four groups: (1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.這些都是分為四組: ( 1 ) 。先知北部王國(以色列) ,即。 ,何西阿,阿莫斯,喬爾,喬納。 (2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah. ( 2 。 )的猶太先知,即。 ,以賽亞,耶利米,俄巴底亞,米卡,那鴻,哈巴谷,西番雅書。 (3.) The prophets of Captivity, viz., Ezekiel and Daniel. ( 3 ) 。先知的籠養,即。 ,基爾和丹尼爾。 (4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi. ( 4 ) 。先知的恢復,即。 ,哈,撒迦利亞,和瑪拉基。

(Easton Illustrated Dictionary) (伊斯頓畫報詞典)


General Information 一般信息

Prophecy is a religious phenomenon in which a message is sent by God (or by a god) to human beings through an intermediary, or prophet. The message may contain a reference to future events, but it is often simply a warning, encouragement, or piece of information.預言是一種宗教現象的一個信息是上帝派來的(或神)的人通過中間人,或先知。郵件可能包含提及未來的事件,但它往往只是一個警告,鼓勵,或件的信息。 Prophecy in its fullest sense thus includes augury, divination, and oracles, which are techniques by which, it is believed, the will of the gods can be learned.預言在其充分的意義也包括占卜,算命,並簽,這是該技術的人們相信,意志的神可以學到。 Prophets have often spoken in ecstasy, a state that may be induced by various methods, including dance or music.先知經常講的搖頭丸,一個國家可能引起的各種方法,包括舞蹈或音樂。 The emphasis of the prophetic message has varied, some prophets stressing the cultic, others the moral, and still others the missionary aspect of religious life.的重點先知的信息各異,一些先知強調邪教,其他的道德,還有一些傳教士方面的宗教生活。 Prophets have appeared throughout history and in virtually all societies.先知出現了歷史上幾乎所有的社會。

Eastern Religions東方宗教

The scriptures of Hinduism contain several prophetic messages.在印度教經文包含若干先知的信息。 The Buddha's advent on earth is said to have been predicted long before his birth (see Buddhism).佛陀在地球上出現,據說是很久以前預測他出生(見佛教) 。 In China, prophecy, particularly the use of divination, was a common religious practice.在中國,預言,尤其是使用占卜,是一個共同的宗教活動。 The use of the I Ching, or Book of Changes, remained popular among all classes of Chinese society, even though the classical Confucian state religion (see Confucianism) stressed the superiority of reason to inspiration and divination.利用易經,或易經,一直很受歡迎各階層的中國社會,即使儒家經典的國家宗教(見儒學)強調優越的理由靈感和占卜。

Judaism and Christianity猶太教和基督教

Prophecy was elevated to an unprecedented religious significance in Judaism and Christianity.預言被提升到前所未有的宗教意義在猶太教和基督教。 According to Judaism, the prophet is an individual chosen by God, often against his will, to reveal God's intentions and plans to the people.根據猶太教,先知是個人選擇的上帝,常常對他的意願,顯示上帝的意圖和計劃的人。 As a bearer of divine revelation, he often experiences God's overwhelming presence and receives the strength to communicate to others what God has said, even though this may lead to persecution, suffering, and death.作為一個承載的神聖啟示,他常常經驗上帝的壓倒性的存在和收到的力量傳達給別人上帝說,儘管這可能導致迫害,痛苦和死亡。

Christianity inherited the idea of prophecy from Judaism, and Christians interpret Hebrew writings in light of the teachings of Christ, who is considered the prophet promised in Deuteronomy.基督教繼承的想法預言來自猶太教,基督教和希伯來文解釋著作鑑於基督的教誨,誰被認為是先知答應在申命記。 Indeed, in many respects Jesus was a typical Judaic prophet.事實上,在許多方面耶穌是一個典型的猶太先知。 Prophecy was recognized as a gift in apostolic times, but it gradually disappeared as the hierarchical structure of the church began to develop toward the end of the 1st century, discouraging individual inspiration.預言被確認為禮物在使徒時代,但它逐漸消失的層次結構的教堂開始發展走向結束的21世紀,阻止個人的靈感。 Christian visionaries throughout the ages have often been called prophetic, but they never achieved the status of the great prophets.整個基督教幻想的年齡往往被稱為先知,但他們從來沒有達到的地位,偉大的先知。


Islam accepts in principle the prophetic tradition of Judaism and regards Muhammad as the final prophet, the seal, or culmination, of a line of prophets running from Adam through Christ.伊斯蘭教原則上接受先知傳統的猶太教和關於穆罕默德的最後先知,印章,或高潮,一個先知線運行從亞當通過基督。 Despite this belief, followers of the Islamic mystical movement called Sufism have at times assumed a prophetic role.儘管這一信念,追隨者的伊斯蘭神秘主義運動稱為蘇菲主義有時承擔了預言的作用。

Explanations of Prophecy解釋預言

Prophecy has been the subject of much debate among scholars, whose discussion has often centered on the question of whether or not prophecy derives from some force external to the prophet.預言一直受到許多學者之間的辯論,他們討論常常集中在是否或不預言來自外部的一些部隊的先知。 One tendency is to view prophecy as an essentially subconscious psychological phenomenon, involving hallucination, wishful thinking, guesswork, and sometimes forgery.一個趨勢是,以查看預言作為一個基本上是下意識的心理現象,包括幻覺,妄想,猜測,有時甚至偽造。 Another theory also relates prophecy to the subconscious mind, but ultimately traces it to the workings of God. Some historians of religion regard the true prophet as one who, like the mystic, is raised to a supranormal psychological state by divine intervention.另一種理論的預言也涉及到潛意識,但最終的痕跡它的運作上帝。一些歷史學家的宗教方面的真正先知作為一個誰,像神秘的,是提高到一個超常的心理狀態由神的介入。

John A Saliba約翰阿薩利巴


Advanced Information 先進的信息

Prophecy, or prediction, was one of the functions of the prophet.預言或預測,是一個職能的先知。 It has been defined as a "miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture."它已被定義為“奇蹟的知識,聲明或說明,或代表未來的東西,超越了人類的力量,智慧,預見,辨別,或猜想。 ” (See Prophet, above.) The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. (見先知,最重要的。 )偉大的預測運行像金線在整個內容的舊約是關於未來和工作的彌賽亞;和偉大的使用預言是永久的信念在他的未來,並編寫世界的事件。 But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.但也有許多下屬和中間的預言也佔有重要地位的偉大一連串的事件,說明國家主權和所有明智推翻普羅維登斯的上帝。

Then there are many prophecies regarding the Jewish nation, its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.), and his posterity, Isaac and Jacob and their descendants (12:7; 13: 14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been fulfilled. 然後有許多預言關於猶太人的國家,其創始人亞伯拉罕(創12:1-3 ; 13時16分, 15時05分, 17時02 4-6等) ,以及他的子孫後代,以撒和雅各和他們的後裔( 12時07 ; 13 : 14 , 15 , 17 ; 15:18-21 ;惠。 3時08分, 17個) ,其中已全部完成。 The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled.第二十八章申命記包含了一系列的預測是即使是現在在當今正在履行。 In the writings of the prophets Isaiah (2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8), Daniel (8; 9:26, 27), Hosea (9:17), there are also many prophecies regarding the events which were to befall that people.在著作的先知以賽亞( 2:18-21 ) ,耶利米( 27:3-7 ; 29:11-14 ) ,基爾( 5時12分; 8 ) ,丹尼爾( 8 ; 9點26分, 27歲) ,何西阿( 9點17 ) ,也有許多預言的事件就被降臨的人。

There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19), Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36, 39, 57), the land of the Philistines (Jer. 47:4-7; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2: 4-7; Zech. 9:5-8), and of the four great monarchies (Dan. 2:39, 40; 7-17:24; 8; 9). 目前在一樣的方式了大量的預言有關這些國家的猶太人接觸到,作為輪胎( Ezek. 26:3-5 , 14-21 ) ,埃及( Ezek. 29:10 , 15 ; 30日:六,十二,十三) ,埃塞俄比亞(那鴻3:8-10 ) ,尼尼微(那鴻1:10 ; 2:8-13 ; 3:17-19 ) ,巴比倫(以賽亞書十三點04分;哲。 51:7 ;伊薩。 44:27 ;哲。 50:38 ; 51:36 , 39歲, 57歲) ,土地的非利士人( Jer. 47:4-7 ; Ezek 。 25:15-17 ;阿莫斯1:6-8 ; Zeph 。 2 : 4-7 ;撒加利亞。 9:5-8 ) ,以及四個偉大君主( Dan. 2點39分, 40個; 7-17:24 ; 8 ; 9 ) 。

But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Gen. 但是,偉大的機構,舊約的預言直接涉及的來臨,彌賽亞,從將軍 3:15, the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. "To him gave all the prophets witness." 3:15 ,第一個偉大的諾言,並擴大在日益豐富和清晰所有到非常密切的經典。 預言的彌賽亞罄竹難書引述。 “要他給所有先知的證人。 ” (Comp. Micah 5:2; Hag. 2:6-9; Isa. 7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.) ( Comp.米卡5點02分;哈格。 2:6-9 ;伊薩。七點14分, 9時06分, 7個; 11時01分, 2 ; 53 ; 60:10 , 13 ;物質。 16:11 ; 68 : 18 。 )

Many predictions also were delivered by Jesus and his apostles.許多人預測也由耶穌和他的使徒。 Those of Christ were very numerous.這些基督是非常多。 (Comp. Matt. 10: 23:24; 11:23; 19:28; 21:43, 44;24; 25: 31-46; 26:17-35, 46, 64; Mark 9:1; 10: 30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16: 17, etc.) ( Comp.馬特。 10 : 23:24 , 11:23 , 19:28 , 21:43 , 44 ; 24 ; 25 : 31-46 ; 26:17-35 , 46 , 64 ;馬克9:1 ; 10 : 30 ; 13 ; 11:1-6 , 14 ; 14:12-31 , 42 , 62 ; 16 : 17 ,等等)

(Easton Illustrated Dictionary) (伊斯頓畫報詞典)


Catholic Information 天主教新聞

As the term is used in mystical theology, it applies both to the prophecies of canonical Scripture and to private prophecies.由於長期使用神秘的神學,它適用於典型的讖語聖經和私人的預言。 Understood in its strict sense, it means the foreknowledge of future events, though it may sometimes apply to past events of which there is no memory, and to present hidden things which cannot be known by the natural light of reason.理解在其嚴格意義上來說,這意味著預知的未來事件,但有時可能會適用於過去發生的事件沒有任何記憶,並提出隱藏的東西,不能被熟知的自然光的原因。 St. Paul, speaking of prophecy in 1 Corinthians 14, does not confine its meaning to predictions of future events, but includes under it Divine inspirations concerning what is secret, whether future or not.聖保祿發言,預言在哥林多前書14 ,並不限於其含義預測未來事件,但它包括根據有關神的啟示是什麼秘密,無論是未來與否。 As, however, the manifestation of hidden present mysteries or past events comes under revelation, we have here to understand by prophecy what is in its strict and proper sense, namely the revelation of future events.正如然而,體現本神秘隱藏或過去的事件受到啟示,我們在這裡所預言的理解是什麼在其嚴格的和適當的意義,即揭示未來事件。 Prophecy consists in knowledge and in the manifestation of what is known.預言中的知識構成和表現什麼是眾所周知的。 The knowledge must be supernatural and infused by God because it concerns things beyond the natural power of created intelligence; and the knowledge must be manifested either by words or signs, because the gift of prophecy is given primarily for the good of others, and hence needs to be manifested.知識必須和注入超自然的上帝,因為它涉及的東西超越了自然的力量建立情報;和知識必須體現或者用文字或標誌,因為禮物的預言,主要是為他人的利益,因此需要要體現。 It is a Divine light by which God reveals things concerning the unknown future and by which these things are in some way represented to the mind of the prophet, whose duty it is to manifest them to others.這是一個神聖的光上帝揭示事物的不可知的未來和這些東西在某種程度上代表的心態先知,其責任是體現他們給他人。


Writers on mystical theology consider prophecies with reference to the illumination of the mind, to the objects revealed, and to the means by which the knowledge is conveyed to the human mind.作家的神秘預言神學考慮參照照明的考慮,對物體的顯示,並以何種方式的知識傳達給人類心靈。 By reason of the illumination of the mind prophecy may be either perfect or imperfect.由於光照心靈的預言可能是完美的或不完善的。 It is called perfect when not only the thing revealed, but the revelation itself, is made known -- that is, when the prophet knows that it is God who speaks.這就是所謂完美時,不僅揭示的事情,但本身的啟示,是已知的-也就是說,當先知知道,它是上帝誰說話。 The prophecy is imperfect when the recipient does not know clearly or sufficiently from whom the revelation proceeds, or whether it is the prophetic or individual spirit that speaks.預言是不完善的收件人時,並不知道或不夠明確的人所得的啟示,抑或是預言或個人的精神,講。 This is called the prophetic instinct, wherein it is possible that a man may be deceived, as it happened in the case of Nathan who said to David when he was thinking of building the Temple of God: "Go, do all that is in thy heart, because the Lord is with thee" (2 Samuel 7:3).這就是所謂的預言的本能,其中可能是一個人可能會被欺騙,因為它發生的情況彌敦道誰大衛說,當時他是思想建設的廟神: “去吧,盡一切是你心,因為上帝與你“ (撒母耳記下7:3 ) 。 But that very night the Lord commanded the Prophet to return to the king and say that the glory of the building of the temple was reserved, not for him, but for his son.但是,當天晚上勳爵指揮先知回到國王和說,榮耀的建設,寺院保留,而不是他,但他的兒子。 St. Gregory, as quoted by Benedict XIV, explains that some holy prophets, through the frequent practice of prophesying, have of themselves predicted some things, believing that therein they were influenced by the spirit of prophecy. By reason of the object there are three kinds of prophecy according to St. Thomas (Summa II-II:174:1): prophecy of denunciation, of foreknowledge, and of predestination.聖格里高利,引篤十四解釋說,一些神聖的先知,通過頻繁的實踐中預言,有自己的預測,一些事情,相信有他們的影響,精神的預言。通過原因的對象有三種各種預言的根據聖托馬斯(大全第二二: 174:1 ) :預言退的預卜,並命。

In the first kind God reveals future events according to the order of secondary causes, which may be hindered from taking effect by other causes which would require a miraculous power to prevent, and these may or may not happen, though the prophets do not express it but seem to speak absolutely. Isaias spoke thus when he said to Ezechias: "Take order with thy house, for thou shalt die, and not live" (Isaiah 38:1).在第一種上帝揭示未來事件按照順序次要原因,這可能是阻礙生效的其他原因需要奇蹟般的權力,以防止,這些可能會或不會發生,但先知不表達但似乎說話絕對。伊薩亞因此,當談到他埃澤希亞甚說: “以你的秩序與房子,你應該為死去,而不是生活” (以賽亞書38:1 ) 。 To this kind belongs the prophecy of promise, as that mentioned in 1 Kings, ii,30: "I said indeed that thy house, and the house of thy father should minister in my sight, forever", which was not fulfilled.這種屬於預言的承諾,因為中提到列王紀上,二, 30日: “我說你確實是房子,房子你父親的部長應在我眼前,永遠” ,這是沒有履行。 It was a conditional promise made to Heli which was dependent upon other causes which prevented its fulfilment.這是一個有條件的承諾,以合力這是取決於其他原因而無法履行。

The second, that of foreknowledge, takes place when God reveals future events which depend upon created free will and which he sees present from eternity. They have reference to life and death, to wars and dynasties, to the affairs of Church and State, as well as to the affairs of individual life. The third kind, the prophecy of predestination, takes place when God reveals what He alone will do, and what he sees present in eternity and in His absolute decree.第二,即預知,發生時,上帝揭示未來事件而取決於建立自由意志和他認為,從目前的永恆。他們提到生命和死亡,戰爭和朝代,事務的教會與國家,如以及對國際事務的個人生活。第三實物,預言的命,發生在上帝揭示什麼只有他本人將盡,而且他認為在目前的永恆和他的絕對命令。 This includes not only the secret of predestination to grace and to glory, but also those things which God has absolutely decreed to do by His own supreme power, and which will infallibly come to pass.這不僅包括秘密的命,以優雅和輝煌,但這些事情還上帝絕對命令這樣做他自己的最高權力,這將infallibly出現。

The objects of prophecy may also be viewed in respect to human knowledge:該物體的預言也可視為對人類的知識:

when an event may be beyond the possible natural knowledge of the prophet, but may be within the range of human knowledge and known to others who witness the occurrence, as, for instance, the result of the battle of Lepanto revealed to St.當一個事件可能超出了可能的自然知識的先知,但可能會範圍內,人類的知識和他人的知名誰證人的發生,因為,例如,由於戰鬥揭示的勒頒多聖 Pius V;皮烏斯五;

when the object surpasses the knowledge of all men, not that it is unknowable but that the human mind cannot naturally receive the knowledge, such as the mystery of the Holy Trinity, or the mystery of predestination;當對象超越了知識的所有男人,不,這是不可知的,但人的思想不能得到自然的知識,如神秘的聖三一,或神秘的命;

when the things that are beyond the power of the human mind to know are not in themselves knowable because their truth is not yet determined, such as future contingent things which depend upon free will.當事情超出了權力的人的心靈知道本身並不可知的,因為他們的真相尚未確定,如未來的特遣隊的事情取決於自由意志。 This is regarded as the most perfect object of prophecy, because it is the most general and embraces all events that are in themselves unknowable.這被看作是最完美對象的預言,因為它是最普遍和包括所有事件,本身就是不可知的。

God can enlighten the human mind in any way he pleases.上帝能啟發人的心靈以任何方式,他感到非常高興。 He often makes use of angelic ministry in prophetic communications, or He Himself may speak to the prophet and illuminate his mind.他常常利用天使部預言通訊,或他本人可能會說話的先知和照亮了主意。 Again the supernatural light of prophecy may be conveyed to the intellect or through the senses or the imagination.再次超自然根據的預言可能會轉達給智力或通過感官或想像力。 Prophecy may take place even when the senses are suspended in ecstasy, but this in mystical terminology is called rapture.預言可能發生,即使是感官暫停搖頭丸,但這個神秘的術語被稱為歡天喜地。 St. Thomas teaches that there is no suspension of the sense activities when anything is presented to the mind of the prophet through impressions of the senses, nor is it necessary when the mind is immediately enlightened that activity of the senses should be suspended; but it is necessary that this should be the case when the manifestation is made by imaginative forms, at least at the moment of the vision or of the hearing of the revelation, because the mind is then abstracted from external things in order to fix itself entirely on the object manifested to the imagination.聖托馬斯教授,沒有任何暫停活動的意義是什麼時,提出的想法先知通過展示的感官,它也不是必要時立即到這一活動開明的感官應暫停;但是必要的,這應該是案件的表現時,是由想像力的形式,至少在目前的遠見或聽證會的啟示,因為考慮到抽象,然後從外部的東西,以修正自己完全對象表現的想像力。 In such a case a perfect judgment cannot be formed of the prophetic vision during the transport of the soul, because then the senses which are necessary for a right understanding of things cannot act, and it is only when a man comes to himself and awakens from the ecstasy that he can properly know and discern the nature of his vision.在這種情況下,一個完美的判決不能成立的先知遠見運輸過程中的靈魂,因為當時的感官所必需的一種權利了解事情不能採取行動,只有當一個人到自己和提神從的狂喜,他可以適當的了解和辨別性質的他的遠見。


The gift of prophecy is an extraordinary grace bestowed by God.禮物的預言是不平凡的寬限期賦予上帝。 It has never been confined to any particular tribe, family, or class of persons.它從未被局限在任何特定的部落,家庭,或任何類別的人。 There is no distinct faculty in human nature by which any normal or abnormal person can prophesy, neither is any special preparation required beforehand for the reception of this gift.有沒有明顯的教員人類本性中的任何正常或異常的人可以預言,也不是任何特殊需要事先準備接收這個禮物。 Hence Cornely remarks: "Modern authors speak inaccurately of 'schools of prophets', an expression never found in the Scriptures or the Fathers" (Comp. Introduct. in NT, n. 463).因此Cornely說: “現代作家講不準確的'學校的先知' ,表達從來沒有發現在聖經或父親” ( Comp.簡介。新界,北463 ) 。 Neither was there ever any external rite by which the office of prophet was inaugurated; its exercise was always extraordinary and depended on the immediate call of God.也不是有過任何外部的儀式,其中先知辦公室的成立,其工作是非凡的,並始終依靠立即呼籲上帝。 The prophetic light, according to St. Thomas, is in the soul of the prophet not as a permanent form or habit, but after the manner of a passion or passing impression (Summa II-II:171:2).輕的預言,根據聖托馬斯,是靈魂,是先知而不是一個永久性的形式或習慣,但之後的方式,或激情傳遞印象(二大全二: 171:2 ) 。 Hence the ancient prophets by their prayers petitioned for this Divine light (1 Kings 8:6; Jeremiah 32:16; 23:2 sq.; 42:4 sq.), and they were liable to error if they gave an answer before invoking God (2 Samuel 7:2,3).因此,古代先知的祈禱請願這一神聖的光(列王紀上8時06分;耶利米32:16 ; 23點02分平方米; 42:4平方米) ,並有可能錯誤,如果他們給的答案之前援引神(撒母耳記下7:2,3 ) 。

Writing on the recipients of prophecy, Benedict XIV (Heroic Virtue, III, 144, 150) says: "The recipients of prophecy may be angels, devils, men, women, children, heathens, or gentiles; nor is it necessary that a man should be gifted with any particular disposition in order to receive the light of prophecy provided his intellect and senses be adapted for making manifest the things which God reveals to him. Though moral goodness is most profitable to a prophet, yet it is not necessary in order to obtain the gift of prophecy."寫作的接受者預言,本篤十四(英雄美德,三, 144 , 150 )說: “接受者的預言可能是天使,魔鬼,男人,婦女,兒童,異教徒,或異教徒,也不是必要的,一個男人天賦應該與任何特定的處置,以收到鑑於他的預言提供了智力和感官相適應的決策體現了上帝的事情暴露給他。雖然道義上的善良是最有利可圖的先知,但沒有必要為了獲得禮物的預言。 “ He also tells us that the angels by their own natural penetration cannot know future events whch are undermined and contingent or uncertain, neither can they know the secrets of the heart of another, whether man or angel.他還告訴我們,天使自己的自然滲透不知道未來事件whch受到破壞和特遣隊或不確定,也不能知道的秘密,另一個核心,無論是男人還是天使。 When therefore God reveals to an angel as the medium through which the future is made known to man, the angel also becomes a prophet.因此,當發現上帝的天使,以作為媒介的未來是眾所周知的男子,天使也成為先知。 As to the Devil, the same author tells us that he cannot of his own natural knowledge foretell future events which are the proper objects of prophecy, yet God may make use of him for this purpose.至於魔鬼,同樣的作者告訴我們,他不能對自己的自然知識預言未來發生的事件是正確的物體的預言,但上帝可以利用他的這一目的。 Thus we read in the Gospel of St. Luke that when the Devil saw Jesus he fell down before Him and, crying out with a loud voice, said: "What have I to do with thee, Jesus, Son of the most high God?"因此,我們閱讀的福音聖盧克,當魔鬼,他看到耶穌下降,並在他面前,哭了一個響亮的聲音,說: “我跟你,耶穌的兒子,最高上帝? “ (Luke 8:28). (路加8點28分) 。 There are instances of women and children prophesying in Holy Scripture.在有些情況婦女和兒童的預言在聖經。 Mary, the sister of Moses, is called a prophetess; Anna, the mother of Samuel, prophesied; Elizabeth, the mother of John the Baptist, by a Divine revelation recognized and confessed Mary as the Mother of God.瑪麗的妹妹,摩西,被稱為預言家;安娜的母親薩穆埃爾,預言;伊麗莎白施洗約翰的母親,一個神聖的啟示和坦白承認瑪麗作為天主之母。 Samuel and Daniel as boys prophesied; Balaam, a Gentile, foretold the advent of the Messias and the devastation of Assyria and Palestine. St.塞繆爾和丹尼爾男孩預言;巴蘭,一個詹蒂萊,預言的來臨,弭賽亞和破壞的亞述和巴勒斯坦。街 Thomas, in order to prove that the heathens were capable of prophecy, refers to the instance of the Sybils, who make clear mention of the mysteries of the Trinity, of the Incarnation of the Word, of the Life, Passion, and Resurrection of Christ.托馬斯,為了證明異教徒有能力的預言,指的是實例Sybils ,誰明確提到了神秘的三一,在道成肉身的Word ,生命,激情和基督的復活。 It is true that the Sybilline poems now extant became in course of time interpolated; but, as Benedict XIV remarks, this does not hinder much of them, especially what the early Fathers referred to, from being genuine and in no wise apocryphal.誠然,現在Sybilline詩現存成為課程的時間插;但是,正如本篤十四話,這並不妨礙他們的大部分,尤其是如何早日提到父親,從真正的和未經任何明智的。

That the gift of private prophecy exists in the Church is clear from Scripture and the acts of canonization of the saints in every age.這禮物的私人預言存在於教會是從聖經和行為的冊封聖人在每一個時代。 To the question, what credence is to be given to these private prophecies, Cardinal Cajetan answers, as stated by Benedict XIV: "Human actions are of two kinds, one of which relates to public duties, and especially to ecclesiastical affairs, such as preaching, celebrating Mass, pronouncing judicial decisions, and the like; with respect to these the question is settled in the canon law, where it is said that no credence is to be publicly given to him who says he has privately received a mission from God, unless he confirms it by a miracle or a special testimony of Holy Scripture. The other class of human actions consists of those of private persons, and speaking of these, he distinguishes between a prophet who enjoins or advises them, according to the universal laws of the Church, and a prophet who does the same without reference to those laws. In the first case every man may abound in his own sense whether or not to direct his actions according to the will of the prophet; in the second case a prophet is not to be listened to" (Heroic Virtue, III, 192).的問題,什麼可信性是考慮到這些私營的預言,紅衣主教Cajetan答案,如本篤十四: “人類行動是兩種,其中之一涉及到公共職責,特別是對教會事務,如宣揚慶祝彌撒,發音的司法決定,等;對這些問題是安置在教會法,它是說,沒有任何可信性是公開給他誰說,他已經私下收到了上帝的使者,除非他證實了它的一個奇蹟或一個特殊的證詞聖經。其他類別的人類活動包括那些私人,並講這些,他區分誰先知或建議責成他們按照法律的普遍性教會,並預言誰做同樣沒有提及這些法律。在第一種情況下每個人可能很多在自己的意識與否直接根據他的行動的意願先知;在第二種情況下是先知不聽“ (英雄美德,三, 192 ) 。

It is also important that those who have to teach and direct others should have rules for their guidance to enable them to distinguish true from false prophets. A summary of those prescribed by theologians for our guidance may be useful to show practically how the doctrine is to be applied to devout souls in order to save them from errors or diabolical delusions:同樣重要的是,那些誰也教和其他直接應該有規則的指導,使他們能夠區分真正的假先知。總結這些明的神學家對我們的指導可能是有益的實踐表明如何學說是適用於虔誠的靈魂,以拯救他們的錯誤或惡魔的錯覺:

the recipient of the gift of prophecy should, as a rule, be good and virtuous, for all mystical writers agree that for the most part this gift is granted by God to holy persons.接受禮品應當預言,作為一項規則,是良好的和良性的所有神秘的作家一致認為,在大多數情況下這份禮物是天賜神聖的人。 The disposition or temperament of the person should also be considered, as well as the state of health and of the brain;處置或氣質的人也應考慮,以及健康狀況和大腦;

the prophecy must be conformable to Christian truth and piety, because if it propose anything against faith or morals it cannot proceed from the Spirit od Truth;預言必須符合基督教真理和虔誠,因為如果它提出任何對信仰或道德不能從精神神的真相;

the prediction should concern things outside the reach of all natural knowledge, and have for its object future contingent things or those things which God alone knows;預測應該關注的事情以外的所有接觸自然知識,並為今後的特遣隊對象的東西或那些事物只有上帝知道;

it should also concern something of a grave and important nature, that is something for the good of the Church or the good of souls.它也應該關注一些嚴重和重要的性質,這是好教會或良好的靈魂。 This and the preceding rule will help to distinguish true prophecies from the puerile, senseless, and useless predictions of fortune-tellers, crystal-gazers, spiritualists, and charlatans.這和前面的規則將有助於區分真正的預言從幼稚的,毫無意義的,和無用的預測算命,晶體gazers ,招魂,並騙子。 These may tell things beyond human knowledge and yet within the scope of the natural knowledge of demons, but not those things that are strictly speaking the objects of prophecy;這些東西可以告訴超越人類的知識和尚未範圍內的自然知識的惡魔,而不是那些東西,嚴格地說對象的預言;

prophecies or revelations which make known the sins of others, or which announce the predestination or reprobation of souls are to be suspected.預言或啟示,使已知的罪過他人,或宣布預定或非難的靈魂是被懷疑。 Three special secrets of God have always to be deeply respected as they are very rarely revealed, namely: the state of conscience in this life, the state of souls after death unless canonized by the Church, and the mystery of predestination.三個特殊的秘密神總是深切尊重他們是很少發現,即:國家的良心在此生活,國家的靈魂,除非死亡後冊封的教會,以及神秘的命。 The secret of predestination has been revealed only in exceptional cases, but that of reprobation has never been revealed, because so long as the soul is in this life, its salvation is possible.這個秘密的預定已顯示只在特殊情況下,而且是非難從來沒有發現,因為只要靈魂在此生活,其救贖是可能的。 The day of General Judgment is also a secret which has never been revealed;這一天一般判斷也是一個秘密從未發現;

we have afterwards to ascertain whether the prophecy has been fulfilled in the way foretold.我們以後,以確定是否預言已經實現的方式預言。 There are some limitations to this rule: (1) if the prophecy was not absolute, but containing threats only, and tempered by conditions expressed or understood, as exemplified in the prophecy of Jonas to the Ninivites, and that of Isaias to King Ezechias; (2) it may sometimes happen that the prophecy is true and from God, and the human interpretation of it is false, as men may interpret it otherwise than God intended.也有一些限制,這條規則: ( 1 )預言,如果不是絕對的,但只載有威脅,和鍛煉的條件,或表示理解,如在預言喬納斯的Ninivites ,而伊薩亞國王埃澤希亞甚; ( 2 )它有時會發生這樣的預言是真實的,來自上帝,人類的解釋是虛假的,因為男子可能解釋上帝以外的其他目的。

It is by these limitations we have to explain the prophecy of St. Bernard regarding the success of the Second Crusade, and that of St. Vincent Ferrer regarding the near approach of the General Judgment in his day.正是通過這些限制,我們必須解釋預言的聖伯納德就成功的第二次十字軍東征,而聖文森關於費雷爾附近的辦法一般判斷在他的一天。


The last prophetic work which the Church acknowledges as Divinely inspired is the Apocalypse.最後預言的工作,教會承認為神聖的是啟示。 The prophetic spirit did not disappear with the Apostolic times, but the Church has not pronounced any work prophetic since then, though she has canonized numberless saints who were more or less endowed with the gift of prophecy.精神的預言並未消失與使徒時代,但是教會並沒有明顯的預言的任何工作自那時以來,儘管她已經無數冊封聖人誰或多或少賦予的禮物的預言。 The Church allows freedom in accepting or rejecting particular or private prophecies according to the evidence for or against them.教會可以自由接受或拒絕特定或私人預言根據的證據支持或反對他們。 We should be slow to admit and slow to reject them, and in either case treat them with respect when they come to us from trustworthy sources, and are in accordance with Catholic doctrine and the rules of Catholic morality.我們應該緩慢承認和緩慢的拒絕他們,並在兩種情況對待他們尊重時,他們來到我們從可信賴的來源,並符合天主教教義和規則的天主教道德。 The real test of these predictions is their fulfilment; they may be only pious anticipations of the ways of Providence, and they may sometimes be fulfilled in part and in part contradicted by events.真正的考驗的這些預測是他們的履行,他們可能只是虔誠的預期的普羅維登斯的方式,他們有時可能會得到履行的部分,一部分是矛盾的事件。 The minatory prophecies which announce calamities, being for the most part conditional, may or may not be fulfilled. Many private prophecies have been verified by subsequent events, some have not; others have given rise to a good deal of discussion as to their genuineness. Most of the private prophecies of the saints and servants of God were concerned with individuals, their death, recovery from illness, or vocations.預言的指摘而宣布災害,目前大部分是有條件的,可以或不可以實現的。許多私營的預言已經驗證了隨後發生的事件,有些還沒有其他已引起了不少討論,其真實性。大多數的私人預言的聖人和上帝的僕人涉及個人,他們的死亡,復甦的疾病,或職業。 Some foretold things which would affect the fate of nations, as France, England, and Ireland.有些預言的事情會影響到國家的命運,如法國,英國,愛爾蘭。 A great number have reference to popes and to the papacy; and finally we have many such prophecies relating to the end of the world and the approach of the Day of Judgment.大量有參考教皇和教皇,最後我們有許多這樣的預言與世界的盡頭和方法的審判日。

The more noteworthy of the prophecies bearing upon "latter times" seem to have one common end, to announce great calamities impending over mankind, the triumph of the Church, and the renovation of the world.更值得注意的時讖軸承“後時代”似乎有一個共同的目的,宣布即將到來的大災難對人類的勝利教會,和裝修的世界。 All the seers agree in two leading features as outlined by EH Thompson in his "Life of Anna Maria Taigi" (ch. 18): "First they all point to some terrible convulsion, to a revolution springing from most deep-rooted impiety, consisting in a formal opposition to God and His truth, and resulting in the most formidable persecution to which the Church has ever been subject. Secondly, they all promise for the Church a victory more splendid than she has ever achieved here below. We may add another point in which there is a remarkable agreement in the catena of modern prophecies, and that is the peculiar connection between the fortunes of France and those of the Church and the Holy See, and also the large part which that country has still to play in the history of the Church and of the world, and will continue to play to the end of time."所有的預言家同意在兩個主要特點概述高血壓湯普森在他的“生命的安娜瑪麗亞Taigi ” (章18 ) : “首先,他們都指向一些可怕的抽搐,到革命雨後春筍般從最根深蒂固的impiety組成在正式的反對上帝和他的真相,以及由此產生的最可怕的迫害該教會過的問題。其次,他們都希望教會的勝利更加輝煌,她比以往任何時候都在這裡取得了下文。我們可能會再增加點在那裡是一個了不起的協議系列現代的預言,那就是特殊關係的命運,法國和這些教會和羅馬教廷,還有很大一部分該國仍然可以在歷史上的教會和世界,而且將繼續發揮結束的時間。 “

Some prophetic spirits were prolific in the forecasts of the future.一些預言精神多產在預測未來。 The biographer of St. Philip Neri states that if all the prophecies attributed to this saint were narrated, they alone would fill entire volumes.在傳記作家聖菲利普內裡指出,如果所有的預言歸因於本聖徒的敘述,他們僅將填補整個卷。 It is sufficient to give the following as examples of private prophecies.這是足以讓下面的例子私人預言。

(1) Prophecy of St. Edward the Confessor ( 1 )預言的聖愛德華

Ambrose Lisle Philipps in a letter to the Earl of Shrewsbury dated 28 October, 1850, in giving a sketch of English Catholic history, relates the following vision or prophecy made by St. Edward: "During the month of January, 1066, the holy King of England St. Edward the Confessor was confined to his bed by his last illness in his royal Westminster Palace. St. Ælred, Abbott of Rievaulx, in Yorkshire, relates that a short time before his happy death, this holy king was wrapt in ecstasy, when two pious Benedictine monks of Normandy, whom he had known in his youth, during his exile in that country, appeared to him, and revealed to him what was to happen to England in future centuries, and the cause of the terrible punishment. They said: 'The extreme corruption and wickedness of the English nation has provoked the just anger of God. When malice shall have reached the fullness of its measure, God will, in His wrath, send to the English people wicked spirits, who will punish and afflict them with great severity, by separating the green tree from its parent stem the length of three furlongs. But at last this same tree, through the compassionate mercy of God, and without any national (governmental) assistance, shall return to its original root, reflourish and bear abundant fruit.'劉漢銓李思兒菲利普寫信給伯爵舒茲伯利月一八五〇年10月28號,在給予示意圖英語天主教的歷史,涉及以下遠見或預言所作的聖愛德華: “在1月份, 1066年,羅馬國王英國聖愛德華被局限在他的床,他去年在他生病皇家威斯敏斯特宮。街Ælred ,雅培的Rievaulx ,在約克郡,涉及這很短的時間之前,他高興死亡,這個神聖國王在忘我wrapt ,當兩個虔誠的本篤會僧侶的諾曼底,他知道在他的青年,在他流亡在該國,似乎他,發現他是發生在英格蘭隊在今後的幾個世紀,並造成可怕的懲罰。他們說: '這種極端的腐敗和邪惡的英語國家已挑起了剛才的憤怒的上帝。當惡意應已達到豐滿的措施,上帝將他的憤怒,向英語的人邪惡的精神,誰將懲罰和折磨他們懷著極大的嚴重性,分開的綠色樹從母公司幹的長度三個furlongs 。但在去年同樣的樹,通過富有同情心憐憫的上帝,沒有任何國家(政府)的援助,應恢復其原來根,並承擔reflourish豐富的水果。 After having heard these prophetic words, the saintly King Edward opened his eyes, returned to his senses, and the vision vanished. He immediately related all he had seen and heard to his virgin spouse, Edgitha, to Stigand, Archbishop of Canterbury, and to Harold, his successor to the throne, who were in his chamber praying around his bed."在聽了這些預言果然應驗,在聖潔的英國國王愛德華睜開了眼睛,回到自己的感官,和遠見消失。他立即與所有他看到和聽到他的處女配偶, Edgitha ,以Stigand ,坎特伯雷大主教,並哈羅德,他的繼任王位,是誰在他的祈禱室圍繞他的床。 “ (See "Vita beati Edwardi regis et confessoris", from manuscript Selden 55 in Bodleian Library, Oxford.) (見“簡歷beati Edwardi吉斯等confessoris ” ,從手稿塞爾登55伯德雷恩圖書館,牛津大學。 )

The interpretation given to this prophecy is remarkable when applied to the events which have happened.在解釋這一預言的是,當適用於事件發生。 The spirits mentioned in it were the Protestant innovators who pretended, in the sixteenth century, to reform the Catholic Church in England.神提到它是新教誰假裝創新,在十六世紀,改革天主教會在英格蘭。 The severance of the green tree from its trunk signifies the separation of the English Church from the root of the Catholic Church, from the Roman See.遣散的綠色樹從樹幹標誌著分離教會的英文從根本上天主教會,來自羅馬教廷。 This tree, however, was to be separated from its life-giving root the distance of "three furlongs".這樹,然而,要脫離生命根源的距離“三furlongs ” 。 These three furlongs are understood to signify three centuries, at the end of which England would again be reunited to the Catholic Church, and bring forth flowers of virtue and fruits of sanctity.這三個furlongs被理解為表明三個世紀結束時,英格蘭將再次團聚的天主教會,並帶來鮮花和水果美德的神聖。 The prophecy was quoted by Ambrose Lisle Philipps on the occasion of the reestablishment of the Catholic hierarchy in England by Pope Pius IX in 1850.預言引述劉漢銓李思兒菲利普之際重建天主教在英國等級由教皇庇護九於1850年。

(2) Prophecies of St. Malachy ( 2 )預言的聖Malachy

Concerning Ireland關於愛爾蘭

This prophecy, which is distinct from the prophecies attributed to St. Malachy concerning the popes, is to the effect that his beloved native isle would undergo at the hands of England oppression, persecution, and calamities of every kind, during a week of centuries; but that she would preserve her fidelity to God and to His Church amidst all her trials.這預言,這是有別於預言歸因於聖Malachy關於教皇,是其大意是,他心愛的天然小島將接受的手中英格蘭的壓迫,迫害,和災難的每一種,在一個星期的世紀;但是,她將保留她的忠實於上帝和他的教會由於她所有的審判。 At the end of seven centuries she would be delivered from her oppressors (or oppressions), who in their turn would be subjected to dreadful chastisements, and Catholic Ireland would be instrumental in bringing back the British nation to that Divine Faith which Protestant England had, during three hundred years, so rudely endeavoured to wrest from her.在結束了數百年,她將交付從她的壓迫者(或壓迫) ,誰在輪到他們將受到可怕的chastisements ,和天主教愛爾蘭將有助於帶回英國國家的神聖的信仰新教英格蘭,在三百年,所以粗暴努力奪取她。 This prophecy is said to have been copied by the learned Dom Mabillon from an ancient manuscript preserved at Clairvaux, and transmitted by him to the martyred successor of Oliver Plunkett.這個預言,據說是複製的教訓大教堂Mabillon從一個古老的手稿保存在伯爾納,並轉交了他繼承烈士的奧利弗布朗克。

Concerning the Popes關於教皇

The most famous and best known prophecies about the popes are those attributed to St. Malachy.最有名的和最有名的預言有關教皇是歸因於聖Malachy 。 In 1139 he went to Rome to give an account of the affairs of his diocese to the pope, Innocent II, who promised him two palliums for the metropolitan Sees of Armagh and Cashel.在1139年他到羅馬交代的事務,他教區的教皇,無辜的二,誰答應他的兩個palliums大都市看見阿瑪和卡舍爾。 While at Rome, he received (according to the Abbé Cucherat) the strange vision of the future wherein was unfolded before his mind the long list of illustrious pontiffs who were to rule the Church until the end of time.雖然在羅馬,他收到(根據神甫Cucherat )奇怪的對未來的展望,其中被展現在他心裡的一長串顯赫pontiffs誰是教會的統治結束之前的時間。 The same author tells us that St. Malachy gave his manuscript to Innocent II to console him in the midst of his tribulations, and that the document remained unknown in the Roman Archives until its discovery in 1590 (Cucherat, "Proph. de la succession des papes", ch. xv).同樣的作者告訴我們,街Malachy了他的手稿給無辜的二控制台他處於他的磨難,以及該文件仍然下落不明在羅馬檔案,直到其發現在1590 ( Cucherat , “ Proph 。德拉魯阿繼承萬papes “膽固醇。 XV )號決議。 They were first published by Arnold de Wyon, and ever since there has been much discussion as to whether they are genuine predictions of St. Malachy or forgeries.他們首先出版的阿諾德德懷恩,此後有很多討論他們是否是真正的預測街Malachy或偽造的。 The silence of 400 years on the part of so many learned authors who had written about the popes, and the silence of St. Bernard especially, who wrote the "Life of St. Malachy", is a strong argument against their authenticity, but it is not conclusive if we adopt Cucherat's theory that they were hidden in the Archives during those 400 years.沉默的400多年的一部分,這麼多的經驗教訓作者誰寫了有關教皇,以及沉默的聖伯納德尤其是誰寫的“生命的聖Malachy ” ,是一個有力的論據反對其真實性,但它沒有下結論,如果我們通過Cucherat的理論,它們隱藏在這些檔案在400多年。

These short prophetical announcements, in number 112, indicate some noticeable trait of all future popes from Celestine II, who was elected in the year 1143, until the end of the world.這些短期前兆的通知,數量112 ,表明一些明顯的特點今後所有教皇從巴巴亞羅二,誰當選的一年1143 ,直到世界的盡頭。 They are enunciated under mystical titles.他們闡述了神秘的標題下。 Those who have undertaken to interpret and explain these symbolical prophecies have succeeded in discovering some trait, allusion, point, or similitude in their application to the individual popes, either as to their country, their name, their coat of arms or insignia, their birth-place, their talent or learning, the title of their cardinalate, the dignities which they held etc. For example, the prophecy concerning Urban VIII is Lilium et Rosa (the lily and the rose); he was a native of Florence and on the arms of Florence figured a fleur-de-lis; he had three bees emblazoned on his escutcheon, and the bees gather honey from the lilies and roses.這些誰進行了解釋和解釋這些象徵性的預言已經成功地發現一些特點,典故,點,或相似適用於個人教皇,無論是作為自己的國家,他們的名字,他們的國徽或徽章,他們的出生位,其人才,或學習,其所有權紅衣主教的貴賓,他們舉行了等例如,關於城市的預言八是百合與玫瑰(百合和玫瑰) ;他是一個土生土長的佛羅倫薩和武器的佛羅倫薩佔有一鳶尾花,他有三個標誌蜜蜂他escutcheon ,和蜜蜂收集蜂蜜的百合花和玫瑰花。 Again, the name accords often with some remarkable and rare circumstance in the pope's career; thus Peregrinus apostolicus (pilgrim pope), which designates Pius VI, appears to be verified by his journey when pope into Germany, by his long career as pope, and by his expatriation from Rome at the end of his pontificate.此外,協定的名字往往與一些顯著的和罕見的情況下在教皇的職業生涯,因此官apostolicus (朝聖教皇) ,其中指定的庇護六,似乎驗證了他的行程時,教宗到德國,他的職業生涯長期教皇,並他從羅馬離結束時,他的教皇。 Those who have lived and followed the course of events in an intelligent manner during the pontificates of Pius IX, Leo XIII, and Pius X cannot fail to be impressed with the titles given to each by the prophecies of St.這些誰生活和隨後事態的發展過程中一種智能的方式在pontificates的庇護九,利奧十三世,並皮烏斯X可以不能不留下深刻印象的頭銜給每所預言的聖 Malachy and their wonderful appropriateness: Crux de Cruce (Cross from a Cross) Pius IX; Lumen in caelo (Light in the Sky) Leo XIII; Ignis ardens (Burning Fire) Pius X. There is something more than coincidence in the designations given to these three popes so many hundred years before their time. We need not have recourse either to the family names, armorial bearings or cardinalatial titles, to see the fitness of their designations as given in the prophecies. Malachy和他們的美好適宜:癥結德Cruce (十字交叉從)碧岳九;管腔中caelo (輕天空)利奧十三世; Ignis ardens (燃燒的火)碧岳十有點多巧合的名稱給予這三個教皇這麼多百年前的時間。我們不必訴諸或者家庭名稱,徽章或cardinalatial冠軍,看到他們的健身給出指定的預言。 The afflictions and crosses of Pius IX were more than fell to the lot of his predecessors; and the more aggravating of these crosses were brought on by the House of Savoy whose emblem was a cross.苦難和十字架的庇護九以上下降到了許多他的前任和更嚴重的是這些跨越所帶來的眾議院的薩沃伊的會徽是一個跨。 Leo XIII was a veritable luminary of the papacy.利奧十三世是一個名副其實的傑出人物的教皇。 The present pope is truly a burning fire of zeal for the restoration of all things to Christ.本教皇是一個真正的火燃燒的熱情,為恢復所有的事情基督。

The last of these prophecies concerns the end of the world and is as follows: "In the final persecution of the Holy Roman Church there will reign Peter the Roman, who will feed his flock amid many tribulations, after which the seven-hilled city will be destroyed and the dreadful Judge will judge the people. The End."最後這些預言關注世界的盡頭,是如下: “在最後迫害的神聖羅馬教會的統治將彼得羅馬,誰將提供給他的羊群由於許多磨難,在此之後,七城市將hilled被摧毀的可怕法官將法官的人。終結。 “ It has been noticed concerning Petrus Romanus, who according to St. Malachy's list is to be the last pope, that the prophecy does not say that no popes will intervene between him and his predecessor designated Gloria olivæ.已注意到有關彼羅馬,誰根據街Malachy的名單將是最後教宗的預言並不認為教皇將不會干預他和他的前任指定的凱萊olivæ 。 It merely says that he is to be the last, so that we may suppose as many popes as we please before "Peter the Roman".它只是說,他是最後的,所以我們可以假設許多教皇因為我們之前請“彼得羅馬” 。 Cornelius a Lapide refers to this prophecy in his commentary "On the Gospel of St. John" (C. xvi) and "On the Apocalypse" (cc. xvii-xx), and he endeavours to calculate according to it the remaining years of time.科尼利厄斯1 Lapide提到這一預言在他的評注“論福音聖約翰” (角十六)和“啟示錄” ( cc. 17 - 20 ) ,他的努力來計算它根據剩餘時間內時間。

(3) Prophecy of St. Paul of the Cross ( 3 )預言聖保羅十字架

During more than fifty years St. Paul of the Cross was accustomed to pray for the return of England to the Catholic Faith, and on several occasions had visions and revelations about its re-conversion.在五十多年聖保祿跨習慣於祈求返回英格蘭的天主教信仰,並多次了看法和披露其重新轉換。 In spirit he saw the Passionists established in England and labouring there for the conversion and sanctification of souls.在精神上,他看到Passionists設立在英格蘭和勞動存在的轉換和神聖的靈魂。 It is well known that several leaders of the Oxford Movement, including Cardinal Newman, and thousands of converts have been received into the Church in England by the Passionist missionaries. There are many other private prophecies concerning the remote and proximate signs which will precede the General Judgment and concerning Antichrist, such as those attributed to St. Hildegarde, St. Bridget of Sweden, Blessed Anna Maria Taigi (the "three days' darkness"), the Curé d'Ars, and many others.眾所周知,一些領導人的牛津運動,包括紅衣主教紐曼,成千上萬的轉換已收到教會在英格蘭的Passionist傳教士。還有許多其他私人的預言關於邊遠和近因標誌,一般先判斷和關於反基督,如歸因於聖Hildegarde ,聖布里奇特瑞典,有福安娜瑪麗亞Taigi (以下簡稱“三天黑暗” ) ,治愈率德藝術,以及其他許多人。 These do not enlighten us any more than do the Scriptural prophecies as to the day and the hour of that judgment, which still remains a Divine secret.這些沒有任何啟發我們做以上的聖經預言,以一天的時間判斷,這仍然是一個神聖的秘密。

Publication information Written by Arthur Devine.出版信息撰稿阿瑟迪瓦恩。 Transcribed by Marie Jutras. The Catholic Encyclopedia, Volume XII.轉錄的瑪麗Jutras 。天主教百科全書,卷十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, June 1, 1911. Nihil Obstat , 1911年6月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利樞機主教,大主教紐約

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