Also Salem, Ariel, Jebus, the "city of God," the "holy city;" by the modern Arabs el-Khuds, meaning "the holy;" once "the city of Judah" (2 Chr. 25:28).此外萨利姆，碧浪，“神的城市”，耶布斯“圣城”;由现代阿拉伯人EL - Khuds，意为“圣洁的，”一次“城市犹大”（2 CHR 25:28）。This name is in the original in the dual form, and means "possession of peace," or "foundation of peace."这个名字是在原来的双重形式，手段“藏和平”，或“和平的基础。”
It is first mentioned in Scripture under the name Salem (Gen. 14:18; comp. Ps. 76:2).这是第一次提到在圣经的名义塞勒姆（创14:18;。排版诗76:2）。When first mentioned under the name Jerusalem, Adonizedek was its king (Josh. 10:1).当第一次提到耶路撒冷的名义下，Adonizedek是它的国王（约书亚记10:1）。the Tell-el-Amarna collection of tablets letters from Amorite king to Egypt, recording the attack of the Abiri about BC 1480.从信件的片亚摩利人告诉埃及王- EL -阿玛尔纳收集，记录了公元前1480年左右Abiri攻击。 The name is spelt Uru-Salim ("city of peace").这个名字拼写URU - 萨利姆（“和平之城”）。
It is named among the cities of Benjamin (Judg. 19:10; 1 Chr. 11:4); but in the time of David it was divided between Benjamin and Judah.它被命名的城市之间的本杰明（Judg. 19:10; 1 CHR 11:4），但在大卫的时间和犹大本杰明之间划分。After the death of Joshua, it was taken and set on fire by Judah (Judg. 1:1-8); but the Jebusites were not wholly driven out of it.后约书亚的死亡，它是采取和放火的犹大（Judg. 1:1-8），但不完全的耶布斯人赶出来。David led his forces against the Jebusites still residing within its walls, and drove them out, which he called "the city of David" (2 Sam. After the disruption of the kingdom on the accession to the throne of Rehoboam, Jerusalem became the capital of the kingdom of the two tribes. It was subsequently often taken and retaken by the Egyptians, the Assyrians, and by the kings of Israel (2 Kings 14:13, 14; 18:15, 16; 23:33-35; 24:14; 2 Chr. 12:9; 26:9; 27:3, 4; 29:3; 32:30; 33:11) after a siege of three years, it was taken and utterly destroyed, by Nebuchadnezzar, the king of Babylon (2 Kings 25; 2 Chr. 36; Jer. 39), BC 588. The desolation of the city was completed (Jer. 40-44), the final carrying captive into Babylon all that still remained, so that it was left without an inhabitant (BC 582).大卫领导的打击，仍然在其居住耶布斯人墙，他的部队，并开车出来，他被称为“大卫城”（2山姆后王国就到罗波安宝座加入中断，耶路撒冷成为资本，在这两个部落王国随后有人往往采取由埃及人，亚述人夺回，并经以色列国王（2国王14时13，14; 18:15，16; 23:33-35; 24 ：14; 2 CHR 12点09分，26:9，27:3，4; 29:3，32:30，33:11后三年围困），它是采取和彻底销毁尼布甲尼撒的。巴比伦王（王下25; 2 CHR 36;耶39），公元前588城市的荒凉完成（耶40-44），最后进行到巴比伦俘虏所有仍然存在，因此，它剩下没有居民（公元前582）。
Jerusalem was again built, after a captivity of seventy years.耶路撒冷再次建成，经过70年囚禁。 This restoration was begun BC 536, "in the first year of Cyrus" (Ezra 1:2, 3, 5-11).这恢复公元前536年开始，“在古列元年”（以斯拉记1:2，3，5-11）。This restoration of the kingdom of the Jews, consisted of a portion of all the tribes.这个犹太人的王国恢复，包括了所有部落的一部分。The kingdom thus constituted was for two centuries under the dominion of Persia, till BC 331; and thereafter, for about a century and a half, under the rulers of the Greek empire in Asia, till BC 167.王国从而构成了两个世纪的波斯统治下，直到公元前331;其后，约一个世纪半，根据亚洲希腊帝国的统治者，直到公元前167。 For a century the Jews maintained their independence under native rulers, the Asmonean princes.一个世纪以来，犹太人保持其根据当地统治者，Asmonean诸侯的独立性。At the close of this period they fell under the rule of Herod and of members of his family, but practically under Rome, till the time of the destruction of Jerusalem, AD 70.在这一时期的结束，他们倒在了希律和他的家庭成员的规则，但实际上在罗马，到了耶路撒冷，公元70年毁灭的时间。The city was then laid in ruins.这个城市当时打下一片废墟。
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AD 326, Helena, mother of the emperor Constantine,公元326，拿，皇帝君士坦丁的母亲，
AD 614, the Persians, after defeating Roman emperor Heraclius公元614，波斯人，罗马击败皇帝赫拉克留
AD 637, it was taken by the Arabian Khalif Omar.公元637，它是由阿拉伯哈利奥马尔。
AD 960, under the dominion of the Fatimite khalifs of Egypt,公元960年，在埃及的Fatimite khalifs统治，
AD 1073 under the Turcomans.公元1073下Turcomans。
AD 1099 crusader Godfrey of Bouillon took the city from Moslems.公元1099戈弗雷十字军从穆斯林的布永城市了。
In AD 1187 the sultan Saladin wrested the city from the Christians.公元1187年萨拉丁夺取苏丹从基督徒的城市。From that time to the present day, with few intervals, Jerusalem has remained in the hands of the Moslems.从这个到现在一天的时间，很少有时间间隔，耶路撒冷一直保持在穆斯林手中。It has, however, during that period been again and again taken and retaken, demolished in great part and rebuilt, no city in the world having passed through so many vicissitudes.它，然而，在此期间被一再采取和夺回，在很大程度上拆除重建，世界上没有一个城市有这么多经过沧桑。In the year 1850 the Greek and Latin monks residing in Jerusalem had a fierce dispute about the guardianship of what are called the "holy places."在1850年希腊和拉丁僧人居住在耶路撒冷有一个关于什么是所谓的监护激烈纠纷“圣地”。In this dispute the emperor Nicholas of Russia sided with the Greeks, and Louis Napoleon, the emperor of the French, with the Latins.在这一争端，俄罗斯皇帝尼古拉站在希腊人，和路易拿破仑，法国皇帝，与拉丁人。This led the Turkish authorities to settle the question in a way unsatisfactory to Russia.这导致土耳其当局的方式来解决对俄罗斯不理想的问题。Out of this there sprang the Crimean War, which was protracted and sanguinary, but which had important consequences in the way of breaking down the barriers of Turkish exclusiveness.出于这种有窜出的克里米亚战争，这是长期和流血，但曾在土耳其的打破排他性的壁垒的方式产生重要影响。 Modern Jerusalem "lies near the summit of a现代耶路撒冷“谎言附近的一次首脑会议
Sennacherib's attack in BC 702.西拿基立的攻击在公元前702。The name Zion (or Sion) appears to have been, like Ariel ("the hearth of God"), a poetical term for Jerusalem,锡安的名称（或锡永）似乎已像林依晨（“神炉”），任期为耶路撒冷诗，
(Easton Illustrated Dictionary)（伊斯顿说明字典）
The origins of the city are lost in antiquity; but evidence of civilization on the site stretches back to 3000 BC, and the city is referred to by name in Egyptian texts as early as the beginning of the second millennium BC According to Ezek.城市的起源迷失在古代，但在网站上文明的证据可追溯到公元前3000年，城市是指在埃及文字的名称只要在公元前第二个千年开始根据以西结书早。 16:3, the site was once populated by Amorites and Hittites; and, if it is to be identified with Salem (Gen. 14:18; Ps. 76:2), it was ruled in Abraham's day by the petty king Melchizedek, who was also "priest of God Most High." 16时03分，该网站曾一度被亚摩利人居住和赫梯;，如果它要与萨利姆（创14:18;诗76:2）确定，这是排除在亚伯拉罕的日子由小王麦基洗德，谁也“上帝至高的祭司。” Some hold that the "region of Moriah" (Gen. 22:2), where Abraham was tested with the sacrifice of Isaac, was what became the temple site, but this connection has not been proved.有舆论认为，“莫利亚山地区”（创22时02分），其中亚伯拉罕与以撒的牺牲测试，是什么成为了寺庙的网站，但此方面还没有得到证实。
The division of the kingdom immediately after Solomon's death marked the beginning of several stages of decline.王国后，立即所罗门死后分裂标志着下降几个阶段的开始。Now the capital of the southern kingdom only, Jerusalem was plundered by Egyptians under Shishak as early as the fifth year of Rehoboam (I Kings 14:25-26).现在，仅南部王国的首都，耶路撒冷被掠夺下希沙克只要在罗波安第五个年头（列王记14:25-26）早期的埃及人。 Fresh looting took place in Jehoram's reign, this time by a concert of Philistines and Arabs; and part of the walls were destroyed in skirmishes between Amaziah of the southern kingdom and Jehoash of the north.新鲜抢劫发生在约兰的统治，这一次地点由非利士人与阿拉伯人的音乐会，以及城墙的一部分人之间的小冲突亚玛谢王国和南部的北约阿施销毁。 Repairs enabled the city under Ahaz to withstand the onslaught of Syria and Israel, and again the city providentially escaped when the northern kingdom was destroyed by the Assyrians.维修亚哈斯下启用的城市承受叙利亚和以色列猛攻，并再次逃脱城市天意当北方王国被亚述人摧毁。But eventually the city was captured (597 BC) and then destroyed (586 BC) by the Babylonians, and most of the inhabitants killed or transported.但最终这个城市被抓获（597 BC），然后毁于巴比伦人和杀害或运送居民最（586 BC）。
Persian rule brought about the return of a few thousand Jews to the land and city, and the erection of a smaller temple than the majestic center built by Solomon; but the walls were not rebuilt until the middle of the fifth century under the leadership of Nehemiah.波斯统治所带来的数千犹太人返回到土地和城市，和一个比所罗门建造了雄伟的中心小寺庙勃起，但墙壁直到第五世纪中叶重建的领导下，尼希米。 Jerusalem's vassal status continued under the Greeks when Alexander the Great overthrew the Persian Empire; but after his untimely death (323 BC) Jerusalem became the center of a brutal conflict between the Seleucid dynasty in the north and the Ptolemies of Egypt in the south.耶路撒冷的附庸地位继续在希腊亚历山大大帝时，推翻了波斯帝国，但他的英年早逝之后（公元前323年）耶路撒冷成为之间的塞琉古王朝在北方和南方的埃及托勒密的残酷冲突的中心。 The struggle bred the Jewish revolt led by the Maccabees, who succeeded in rededicating the temple in 165 BC Infighting and corruption contributed to the decisive defeat of the city by the Romans in 63 BC and its pacification in 54 BC这场斗争孕育了犹太人起义的马加比，谁在重新致力于在公元前165内讧和贡献的，在公元前63年罗马人及其绥靖的城市决定性的失败在公元前54导致腐败的寺庙成功
Herod the Great came to power in 37 BC as a vassal king responsible to Rome, and embarked on the enlargement and beautification of the temple and other buildings, projects not completed until decades after his death.希律王大上台在公元前37年作为一个诸侯王负责罗马，并在扩大和庙宇等建筑物的美化开始，项目没有完成，直到他去世之后几十年。 The Jewish revolt that began in AD 66 inevitably led to the destruction of the city by the Romans in AD 70.犹太人的起义，在公元66开始不可避免地造成破坏的城市由罗马人在公元70年。A further revolt under Bar Cochba in AD 132 led to the city's destruction once again (135).一个由律师Cochba于公元132进一步的反抗导致了城市的毁灭再一次（135）。This time the Romans rebuilt the city on a smaller scale and as a pagan center, banning all Jews from living there, a ban that was not lifted until the reign of Constantine.这一次，罗马人重建的规模较小，并作为异教的中心城市，禁止所有生活在那里的犹太人，一个是直到君士坦丁统治解除禁令。 From the early fourth century on, Jerusalem became a "Christian" city and the site of many churches and monasteries.从第四世纪初，耶路撒冷成了“基督徒”的城市，许多教堂和修道院的网站。Successive occupiers, Persians, Arabs, Turks, Crusaders, British, Israelis, have left their religious and cultural stamp on the city, which since 1967 has been unified under Israeli military might.连续占用，波斯人，阿拉伯人，土耳其人，十字军，英国，以色列，都留在城市，自1967年以来一直处于以色列的军事实力统一他们的宗教和文化的印记。
Analogous to this bifocal casting of Jerusalem's symbolic significance stands the prophetic intertwining of threatened destruction and promised eschatological blessing.类似于这样的耶路撒冷的象征意义双光铸造矗立着预言破坏的威胁，并承诺末世祝福交织。Because Jerusalem is so sinful, it must be judged and destroyed (Isa. 1:21; 32:13-14; Ezek. 22:19); the guilty must be brought to account (Zeph. 1:12).由于耶路撒冷是如此罪孽深重，必须判断和销毁（以赛亚书1:21; 32:13-14;以西结书22:19）;罪犯必须受到帐户（Zeph. 1:12）。At one level this judgment is executed in the horrors of the Exile (II Kings 24:13, 20; Jer. 42:18; 44:13; Lam. 1-5); but according to Jesus this is not the only judgment Jerusalem must face (Matt. 23:37-39).在一个层面上执行这个判决是在流亡的惨状（二国王24:13，20;耶42:18; 44:13;林1-5），但根据耶稣，这是不是唯一的判断耶路撒冷必须面对的（太23:37-39）。
Although there are frequent demands that Jerusalem (and by metonymy all Israel) repent as a presage of the eschatological glory, yet ultimately Jerusalem's glory rests on God's saving intervention (Isa. 62; 66:10-15).虽然也有频繁的要求，耶路撒冷（和转喻所有以色列）悔改作为预示着末世的荣耀，但最终耶路撒冷的荣耀上帝的拯救干预（以赛亚书62; 66:10-15）休息。He it is who washes away the filth of Zion's sin (Isa. 4:4).他是谁冲走了锡安的罪（赛4:4）藏污纳垢。Jerusalem will become the eschatological capital (Isa. 16:1; 45:14), will be awarded a new name expressive of Yahweh's delight and rights (Isa. 62:4, 12; Jer. 3:17; 33:16; Ezek. 48:35; Zech. 8:3), will be built with unfathomable opulence (Isa. 54:11-17), and will be secure from all enemies (Isa. 52:1; Joel 2:32; 3:17).耶路撒冷将成为末世论资本（赛16:1; 45:14），将获得一个新的名字耶和华的喜悦和权利（以赛亚书62:4，12个表现;耶3:17;。33:16;以西结书。48:35;撒加利亚8:3），将建成与深不可测的富裕（赛54:11-17），并会确保所有敌人（以赛亚书52:1;乔尔2时32分，3时17分）。 The redeemed who return to Zion constitute the holy remnant (II Kings 19:31; Isa. 4:3; 35:10; 51:11), a theme which suggests that the early return to Jerusalem after the Exile constitutes an anticipation of an eschatological return (Isa. 27:13; 62:11; Zech. 6:8, 15).谁的赎回返回锡安构成神圣残余（二国王19:31;赛4:3; 35:10，51:11），一个主题，表明早日回归后，流亡国外耶路撒冷构成的预期末世论的回报（以赛亚书27:13; 62:11;撒加利亚6点08分，15岁）。The temple is central to the city (Ezek. 40-48; cf. Isa. 44:28; Zech. 1:16).寺庙是中央的城市（结40-48;比照赛44:28;撒加利亚1:16）。
The eschatological glory to be experienced by Zion is accompanied by a transformation of nature and by long and abundant life, heroic strength, economic prosperity, joy, and thankful praise (Isa. 11; 12:4-6; 61:3; 62:8-9; 65:20; Jer. 33:11; Zech. 2:4, 5).荣耀的末世论是由经验丰富的锡安是伴随着对自然的改造和长和丰富的生活，英雄的力量，经济繁荣，欢乐，赞美和感谢（以赛亚书11; 12:4-6，61:3，62： 8-9; 65:20;耶33:11;撒加利亚2:4，5）。Although there is repeated assurance that the nations that have savaged Jerusalem will themselves be ravaged, in another emphasis the nations of the earth, after an unsuccessful campaign against Jerusalem (Isa. 29: 7-8; Mic. 4:11), join in a great pilgrimage to Zion, where they are taught by Yahweh to live according to his will (Isa. 2:2-4; Jer. 33:9; Mic. 4:1-3; Zech. 2:11).虽然一再保证，有savaged耶路撒冷被蹂躏的国家将自己在另一个重点，地球后，国家对耶路撒冷不成功运动（以赛亚书29：7-8;麦克风4:11），加入一个伟大的朝圣锡安，耶和华在那里他们被教导要根据他的生活会（以赛亚书2:2-4;耶33:9;麦克风4:1-3;撒加利亚2:11）。 In all this Jerusalem retains a central place.在所有这耶路撒冷保留了中心位置。
A still deeper connection links OT treatment of Jerusalem to the "heavenly Jerusalem" (Heb. 12:22), to which Christian believers have already come, and to "Jerusalem above" (Gal. 4:26), which in an extended typology embraces new covenant believers and relegates geographical Jerusalem and its children to slavery: Jesus fulfills and to that extent replaces the OT types and shadows that anticipated him.一个OT耶路撒冷治疗仍更深的联系链接到“天上的耶路撒冷”（希伯来书12:22），对此基督教信徒已经来了，并以“耶路撒冷以上”（加拉太书4:26），这在一个扩展类型拥抱新约信徒和relegates地理耶路撒冷及其子奴隶：耶稣履行的程度，并取代OT类型和阴影预期他。 Jesus enters Jerusalem as messianic king (Mark 11:1-11 par.) and is concerned to see Jerusalem's temple pure (Mark 11:15-17 par.) precisely because the city and temple anticipate his own impending death and resurrection, events that shift the focal meeting place between God and man to Jesus himself (Mark 14:57-58; John 2:19-22).耶稣作为救世主进入国王（马克11:1-11相提并论。）耶路撒冷，并关切地看到耶路撒冷的圣殿纯（马克11:15-17相提并论。）正是因为这个城市和寺庙预见自己即将到来的死亡和复活，事件移神与人之间，以耶稣（马可福音14:57-58;约翰2:19-22）联络聚会场所。 This constitutes part of a broader pattern, worked out in some detail in the Epistle to the Hebrews, in which the gospel and its entailments simultaneously fulfill OT institutions and expectations and render them obsolete (eg, Heb. 8:13).这就构成了更广泛的模式的一部分，工作中的一些书信中详细列出的希伯来人，其中福音，同时履行其蕴含OT机构和期望，使它们过时的（例如，希伯来书8:13）。 The ultimate goal is the new Jerusalem.最终的目标是新耶路撒冷。
Modern theological treatments frequently focus on the replacement theme (WD Davies, Gospel and Land) or use the city as a cipher for a colorful intermingling of sociology and Barthianism (J. Ellul, The Meaning of the City).现代神学的治疗常常集中在更换主题（WD戴维斯，福音和土地）或使用作为一个社会学和Barthianism（J.埃吕尔，城市的意思）多彩的交织密码的城市。 Conservatives tend to dispute how much of the OT promises regarding Jerusalem's restoration are taken up in NT typological fulfillment.保守党往往纠纷就如何将OT耶路撒冷的恢复承诺有多少是采取NT类型的实现了。 Positions range from a thoroughgoing affirmation of typology (various forms of amillennialism) to equally thoroughgoing disjunction (various forms of dispensationalism) .位置范围从类型学彻底的肯定（各种形式的amillennialism），以同样彻底分离（各种形式的dispensationalism）。 The typological cannot be ignored, nor can the NT's substantial silence on the future of Jerusalem and the land; but some passages, notably Luke 21:21-24, seem to anticipate the restoration of Jerusalem's fortunes.该类型的不可忽视的，也可以在NT的对耶路撒冷和土地未来相当沉默，但一些段落，尤其是路加福音21:21-24，似乎预见到耶路撒冷的命运恢复。
DA Carson
DA卡森
(Elwell
Evangelical Dictionary)（Elwell宣布了福音字典）
Bibliography
参考书目
FF Bruce, "Paul
and Jerusalem," TB 19:3-23; M. Burrows, IDB, II, 843-66; G. Fohrer and E. Lohse,
TDNT, VII, 292-338; J. Jeremias, Jerusalem in the Time of Jesus; KM Kenyon,
Digging up Jerusalem B. Mazar, The Mountain of the Lord; J. Munck, Paul and the
Salvation of Mankind; GF Oehler, Theology of the OT, 509-21; DF Payne, IBD, II,
752-60; JB Payne, ZPEB, III, 459-95; GNH Peters, The Theocratic Kingdom, III,
32-63; NW Porteous, "Jerusalem-Zion: the Growth of a Symbol," in Living the
Mystery; GA Smith, Jerusalem, 2 vols.; Y. Yadin, ed., Jerusalem Revealed.
FF布鲁斯，“保罗和耶路撒冷，”结核病19:3-23; M.挖洞，美洲开发银行，二，843-66; G. Fohrer和E.
Lohse，TDNT，VII，292-338; J.赫雷米亚斯，耶路撒冷耶稣的时间; KM凯尼恩，挖耶路撒冷B.马扎，耶和华的山; J.
Munck，保罗和人类的救赎; GF奥勒尔，对OT，509-21神学; DF佩恩，鸡传染性法氏囊病，II ，752-60;
JB佩恩，中原石油勘探局，三，459-95; GNH彼得斯，神权王国，三，32-63; NW波蒂厄斯，“耶路撒冷锡安：符号的增长”，在生活的奥秘;
GA史密斯，耶路撒冷，2卷;。Y.也丁主编，耶路撒冷显现出来。
This subject presentation in the original English language这在原来的主题演讲， 英语