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).也塞勒姆，以色列， jebus ， “上帝之城” ， “圣城”由现代阿拉伯人埃及khuds ，意思是“圣地” ;一旦“市犹大” （ 2人权委员会。 25:28 ） 。 This name is in the original in the dual form, and means "possession of peace," or "foundation of peace."这个名称是在原来的，在对偶形式和手段， “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).这是第一次提到在经文的名义下，塞勒姆（创14时18分;可比。常任秘书长。 76:2 ） 。 When first mentioned under the name Jerusalem, Adonizedek was its king (Josh. 10:1).时，首先提到的名义下，耶路撒冷， adonizedek是其国王（ josh. 10时01分） 。 the Tell-el-Amarna collection of tablets letters from Amorite king to Egypt, recording the attack of the Abiri about BC 1480.该告诉埃及阿玛尔纳收集片的信件，从亚摩利国王埃及，记录攻击的abiri约公元前1480年。 The name is spelt Uru-Salim ("city of peace").名称是说明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.这是名为之间的城市本杰明（ judg. 19时10分;一人权委员会。 11时04分） ;但是，在时间的国宝，它分为之间的本杰明和犹大。 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.去世后，约书亚，这是采取和放火烧毁由犹大（ judg. 1:1-8 ） ;耶布斯人，但没有完全赶出。 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).大卫带领他的部队对耶布斯人仍留在其墙壁，并把它们驱逐出境，他所谓的“市国宝” （ 2萨姆后，中断了英国对加入的宝座雷霍博姆，耶路撒冷成为资本对英国的两个部落，它是其后往往采取和夺回了由埃及人，亚述人，和由国王以色列（ 2国王14时13分，第14条; 18时15分，第16条; 23:33-35 ; 24 ： 14 ; 2 ，人权委员会。 12时09分; 26:9 ; 27:3 ，四; 29:3 ; 32:30 ; 33:11 ）后，围困三年，这是采取完全摧毁，由布恰德内扎尔，巴比伦王（ 2国王25日; 2 ，人权委员会。 36 ;哲。 39 ） ，公元前588 。荒凉的城市完成（ jer. 40-44 ） ，最后进行圈养到巴比伦的一切仍然是，这样它就是离开的居民（公元前582 ） 。
Jerusalem was again built, after a captivity of seventy years.耶路撒冷再次建成后，关押了七十年。 This restoration was begun BC 536, "in the first year of Cyrus" (Ezra 1:2, 3, 5-11).这是开始恢复公元前536 “ ，在第一年的赛勒斯” （以斯拉1时02分， 3 ， 5月11日） 。 This restoration of the kingdom of the Jews, consisted of a portion of all the tribes.这恢复对英国的犹太人，构成部分的所有部落。 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，从而构成是两个世纪下的统治波斯，到公元前331 ;此后，约一个半世纪，根据统治者，希腊帝国在亚洲，直到公元前167 。 For a century the Jews maintained their independence under native rulers, the Asmonean princes.一个世纪的犹太人保持其独立性下，本土的统治者， asmonean王子。 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.在结束这一时期，他们下跌的统治下，希律和家庭成员，但实际上根据罗马，到时候，破坏耶路撒冷，广告70 。 The city was then laid in ruins.市，当时摆在废墟中。
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AD 326, Helena, mother of the emperor Constantine,广告326 ，赫勒拿岛，母亲皇帝君士坦丁，
AD 614, the Persians, after defeating Roman emperor Heraclius广告614 ，波斯人，打败后，罗马皇帝heraclius
AD 637, it was taken by the Arabian Khalif Omar.广告637 ，它是由阿拉伯利夫奥马尔。
AD 960, under the dominion of the Fatimite khalifs of Egypt,广告960下，统治该fatimite khalifs埃及，
AD 1073 under the Turcomans.广告1073下turcomans 。
AD 1099 crusader Godfrey of Bouillon took the city from Moslems.广告1099十字军戈弗雷的bouillon了城市从穆斯林。
In AD 1187 the sultan Saladin wrested the city from the Christians.在广告1187年该苏丹萨拉丁wrested市从基督徒。 From that time to the present day, with few intervals, Jerusalem has remained in the hands of the Moslems.自那时起，以目前的一天，与数间隔，耶路撒冷一直留在手中的穆斯林。 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，不过，在此期间被一而再，再而采取的和夺回，拆卸，在很大一部分和重建，没有任何城市在世界上具有通过这么多的沧桑变化。 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，希腊和拉丁美洲的僧侣居住在耶路撒冷进行了激烈的争议，监护什么是所谓的“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.在这一争端的皇帝尼古拉斯，俄罗斯片面与希腊人，和路易拿破仑皇帝的法国，与拉丁美洲。 This led the Turkish authorities to settle the question in a way unsatisfactory to Russia.这导致土耳其当局解决该问题在一个不理想的方式到俄罗斯。 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.出于这种有兴起克里米亚战争，这是长期的和流血，但其中重要的后果的方式，打破障碍，土耳其的排他性。 Modern Jerusalem "lies near the summit of a现代耶路撒冷“ ，关键是附近的首脑会议1
Sennacherib's attack in BC 702.森纳赫里布的攻击，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,名称锡安（或锡永）似乎已经一样，以色列（ “炉膛上帝” ） ，诗的任期为耶路撒冷，
(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.起源，城市是失去了在古代，但证据的文明在该网站上可追溯到公元前3000年，以，和城市是指按姓名在埃及文本年初的第二个千禧年，根据ezek 。 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，该网站曾经居住的亚摩利和赫梯;及，如果是要确定与塞勒姆（创14时18分;的PS 。 76:2 ） ，这是排除在亚伯拉罕的天由小景melchizedek ，谁也“神父上帝的最高级” 。 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.有人认为“地区的莫利亚山” （创22时02分） ，石礼谦测试与牺牲，以撒，是什么，成为寺院的网站，但是这方面并没有得到证实。
The division of the kingdom immediately after Solomon's death marked the beginning of several stages of decline.该司的王国后，立即所罗门的死亡标志着几个阶段的跌幅。 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).现在的首都南部的英国只，耶路撒冷被掠夺的埃及人下希沙克早在第五个年头，雷霍博姆（我国王14:25-26 ） 。 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.新鲜的抢劫发生在jehoram的统治地位，这一次由一个演唱会的非利士人和阿拉伯人;和部分墙壁被摧毁，在冲突之间的亚玛谢的南部，英国和jehoash的北方。 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，使城市下亚哈斯承受的冲击，叙利亚和以色列，并再次城市providentially逃脱时，英国北部被摧毁由亚述人。 But eventually the city was captured (597 BC) and then destroyed (586 BC) by the Babylonians, and most of the inhabitants killed or transported.但最终市被抓（ 597年） ，然后销毁（ 586 BC ）的由巴比伦人，而大部分的居民丧生或运送。
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.波斯统治所带来的回报的几千犹太人的土地和城市，并竖立一个规模较小的庙，比在雄壮的中心建造的所罗门，但墙壁都没有重建，直至中五世纪的领导下，尼希米记。 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，继续下希腊人时，亚历山大大帝推翻了波斯帝国，但之后，他的早逝（ 323 BC ）的耶路撒冷，成为中心的野蛮之间的冲突，塞琉西王朝在北方和ptolemies ，埃及在南方。 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斗争，长于斯的犹太人起义由玛加比一，谁成功地rededicating庙在公元前165内讧和腐败作出贡献的决定性的失败，城市由罗马人在63年代和安抚其在54年代
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.希律的伟大上台后，在37年代作为一个附庸国王负责，罗马，走上了关于扩大和美化庙宇和其他建筑物，工程没有完成，直到几十年后，其死因。 The Jewish revolt that began in AD 66 inevitably led to the destruction of the city by the Romans in AD 70.犹太人起义开始在广告66不可避免地导致破坏城市由罗马人在广告70 。 A further revolt under Bar Cochba in AD 132 led to the city's destruction once again (135).进一步的反抗下，酒吧cochba在广告132导致城市的毁灭再一次（ 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.这个时候，罗马人重建的城市，规模较小，和作为一个异教的中心，禁止所有犹太人从生活在那里的，禁止这不是取消，直到统治君士坦丁。 From the early fourth century on, Jerusalem became a "Christian" city and the site of many churches and monasteries.从早期四分之一世纪的，耶路撒冷成为一个“基督教”的城市和网站的许多教堂和修道院。 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.连续占用人，波斯人，阿拉伯人，土耳其人，十字军，英国，以色列，已离开他们的宗教和文化的邮票上的城市，自1967年以来已统一下，以色列的军事实力。
Analogous to this bifocal casting of Jerusalem's symbolic significance stands the prophetic intertwining of threatened destruction and promised eschatological blessing.类似这双部位铸造耶路撒冷的象征意义的立场预言交织的威胁，破坏和承诺eschatological祝福。 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).因为耶路撒冷是使有罪的，它必须判断和销毁（以赛亚1时21分; 32:13-14 ; ezek 。 22:19 ） ;有罪必须被绳之以法帐户（ zeph. 1时12分） 。 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).在这一个层次的判断是，在执行的恐怖流放（二国王24:13 ，第20条;哲。 42:18 ; 44:13 ;林。 1月5日） ;但根据耶稣，这是不是唯一的判断，耶路撒冷必须面对的（ matt. 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).虽然有频繁的需求，耶路撒冷（和转喻的所有以色列）悔改作为一个预示的eschatological的荣耀，但最终耶路撒冷的荣耀，在于对上帝的节能干预（以赛亚62 ; 66:10-15 ） 。 He it is who washes away the filth of Zion's sin (Isa. 4:4).他是谁冲走了污物锡安的单仲偕（以赛亚4时04分） 。 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eschatological资本（以赛亚16时01分; 45:14 ） ，将获颁发一个新的名称表达雅巍的喜悦和权利（以赛亚62:4 ， 12岁;哲。 3时17分; 33:16 ; ezek 。 48:35 ;撒加利亚8时03分） ，将兴建与深奥的富裕（以赛亚54:11-17 ） ，并会在安全的从所有的敌人（以赛亚52:1 ;的Joel 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).该赎回谁返回锡安，构成了神圣的遗物（二国王19时31分;伊萨。 4:3 ; 35:10 ; 51:11 ） ，一个主题，这表明该早日返回耶路撒冷后，流亡构成预期1 eschatological回报（以赛亚27:13 ; 62:11 ;撒加利亚6时08分， 15岁） 。 The temple is central to the city (Ezek. 40-48; cf. Isa. 44:28; Zech. 1:16).庙是中央向市（ ezek. 40-48 ;比照的ISA 。 44:28 ;撒加利亚1时16分） 。
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).该eschatological辉煌必须具备丰富的经验，由锡安是伴随着转型的性质和长期的和丰富的生活，英雄的实力，经济繁荣，欢乐，感谢赞美（以赛亚11人; 12:4-6 ; 61:3 ; 62 ： 8月9日; 65:20 ;哲。 33:11 ;撒加利亚2时04分， 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).虽然有反复保证说，联合国有savaged耶路撒冷将自己被蹂躏的，在另一重点是国家的地球，失败后，运动对耶路撒冷（以赛亚月29日： 7月8日;麦克风。 4时11分） ，参加在伟大的朝圣锡安，他们在那里上课，雅巍的生活，据他将（以赛亚2:2-4 ;哲。 33:9 ;麦克风。 4:1-3 ;撒加利亚2时11分） 。 In all this Jerusalem retains a central place.在所有这一切耶路撒冷保留一个中心位置。
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.仍然更深连接链接职能治疗治疗耶路撒冷的“天上的耶路撒冷” （希伯来书12时22分） ，其中基督教信徒已经来了， “耶路撒冷以上” （ gal. 4时26分） ，其中在延长的类型学拥抱新的盟约信徒和relegates地理耶路撒冷及其子女奴役：耶稣履行，并认为程度取代了酒店的类型和阴影，预计他。 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).耶稣进入耶路撒冷为弥赛亚国王（马克11:1-11杆） ，并关切地看到耶路撒冷的圣殿纯（马克11:15-17杆） ，正是因为城市和庙预期自己即将死亡和复活，事件转移焦点，会议地点之间的上帝和人耶稣自己（马克14:57-58 ;约翰2:19-22 ） 。 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).这构成的一个组成部分，更广泛的模式，计算出来的一些细节，在书信向希伯来人，在这种福音及其entailments同时履行职能治疗机构和期望，使其过时的（例如， heb 。 8时13分） 。 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，经常集中于更换主题（迪士尼公司戴维斯，福音和土地） ，或使用城市作为一个密码，为丰富多彩的交织的社会学和barthianism （ j.埃吕尔，所指的城市） 。 Conservatives tend to dispute how much of the OT promises regarding Jerusalem's restoration are taken up in NT typological fulfillment.保守派倾向于争端有多少该酒店的承诺，关于耶路撒冷的恢复采取了在新台币类型学完成。 Positions range from a thoroughgoing affirmation of typology (various forms of amillennialism) to equally thoroughgoing disjunction (various forms of dispensationalism) .职位从深入的肯定，类型学（各种形式的amillennialism ） ，以同样彻底的分离（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.该类型学不能忽视，也不能新台币的大幅沉默，耶路撒冷的未来和土地，但一些段落，特别是路加福音21:21-24 ，似乎预期恢复耶路撒冷的命运。
DA
Carson大卡森
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
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;测佩恩，鸡传染性法氏囊病，二， 752-60 ; jb佩恩， zpeb ，三， 459-95 ; gnh彼得斯，英国的神，三， 32-63
;净重porteous ， “耶路撒冷-锡安：增长的一个象征， ”在生活的奥秘;遗传算法史密斯，耶路撒冷，第2卷;耀果亚丁，教育署，耶路撒冷透露。
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