Monthly Archives: September 2020

9月27日-Zechariah’s Visions

撒迦利亚书

撒迦利亚的异象-Zechariah’s Visions

撒迦利亚的异象-Zechariah’s Visions

Exactly two months after Haggai’s last prophecy, Zechariah is shown a series of eight graphic visions, not unlike those shown to Daniel. They refer to many of the people and events of the present time but repeatedly appear to have dual significance, either messianic or apocalyptic. These visions are then followed by a symbolic occurrence involving Joshua the high priest. If there is one theme to all of the visions, it may be the theme of assurance.

In the first vision is assurance that Israel will be restored in prosperity.In the second vision is assurance that Israel’s oppressors will indeed be punished.In the third vision is assurance that God will be among his returning people.In the fourth vision is assurance that the sins of the people will be removed by him who is called the Branch.

In the fifth vision is assurance that God will complete his temple through his two anointed ones.In the sixth vision is assurance that wickedness will always be punished.In the seventh vision is assurance that wicked nations will be brought to their knees. In the eighth vision is assurance that there is to be rest at last!

Zechariah is now told to place a crown on the head of Joshua the high priest, an enactment which is symbolic of the Messiah, who will be both Priest and King over his people. As the office of high priest evolves in postexilic Israel, it will take on kinglike overtones. This change will prove to be significant when the Messiah comes to establish his own kingdom, for his “kingship” will threaten the priestly power structure and will lead ultimately to his death.

Do the carpenters and masons now laboring at the temple site have any idea of the majestic stage upon which they are playing their roles? Perhaps they do. If so, Zechariah’s visions must bring both comfort and incredible excitement!

# 撒迦利亚书(ZEC)
## 见乘马者之异象
[1:7] 大利乌第二年十一月,就是细罢特月二十四日,耶和华的话临到易多的孙子比利家的儿子先知撒迦利亚说:
[1:8] 「我夜间观看,见一人骑着红马,站在洼地番石榴树中间。在他身后,又有红马、黄马和白马。」
[1:9] 我对与我说话的天使说:「主啊,这是什么意思?」他说:「我要指示你这是什么意思。」
[1:10] 那站在番石榴树中间的人说:「这是奉耶和华差遣,在遍地走来走去的。」
[1:11] 那些骑马的对站在番石榴树中间耶和华的使者说:「我们已在遍地走来走去,见全地都安息平静。」
## 天使为耶路撒冷祈祷耶和华许以复施怜悯
[1:12] 于是,耶和华的使者说:「万军之耶和华啊,你恼恨耶路撒冷和犹大的城邑已经七十年,你不施怜悯要到几时呢?」
[1:13] 耶和华就用美善的安慰话回答那与我说话的天使。
[1:14] 与我说话的天使对我说:「你要宣告说:万军之耶和华如此说:『我为耶路撒冷,为锡安,心里极其火热。
[1:15] 我甚恼怒那安逸的列国。因我从前稍微恼怒我民,他们就加害过分。』
[1:16] 「所以耶和华如此说:『现今我回到耶路撒冷,仍施怜悯。我的殿必重建在其中,准绳必拉在耶路撒冷之上。』这是万军之耶和华说的。
[1:17] 「你要再宣告说:万军之耶和华如此说:『我的城邑必再丰盛发达。耶和华必再安慰锡安,拣选耶路撒冷。』」
## 撒迦利亚见四角
[1:18] 我举目观看,见有四角。
[1:19] 我就问与我说话的天使说:「这是什么意思?」他回答说:「这是打散犹大、以色列和耶路撒冷的角。」
## 撒迦利亚见四匠
[1:20] 耶和华又指四个匠人给我看。
[1:21] 我说:「他们来作什么呢?」他说:「这是打散犹大的角,使人不敢抬头.但这些匠人来威吓列国,打掉他们的角,就是举起打散犹大地的角。
# 撒迦利亚书(ZEC)
## 撒迦利亚见人拿准绳
[2:1] 我又举目观看,见一人手拿准绳。
[2:2] 我说:「你往那里去?」他对我说:「要去量耶路撒冷,看有多宽、多长。」
[2:3] 与我说话的天使去的时候,又有一位天使迎着他来,
[2:4] 对他说:「你跑去告诉那少年人说:『耶路撒冷必有人居住,好像无城墙的乡村,因为人民和牲畜甚多。』
[2:5] 耶和华说:『我要作耶路撒冷四围的火城,并要作其中的荣耀。』」
## 锡安得脱灾害
[2:6] 耶和华说:「我从前分散你们在天的四方,现在你们要从北方之地逃回。」这是耶和华说的。
[2:7] 「与巴比伦人同住的锡安民哪,应当逃脱。
[2:8] 万军之耶和华说:「在显出荣耀之后,差遣我去惩罚那掳掠你们的列国,摸你们的,就是摸他眼中的瞳人。
[2:9] 看哪!我要向他们抡手,他们就必作服事他们之人的掳物,你们便知道万军之耶和华差遣我了。
## 主许与同居
[2:10] 锡安城啊,应当欢乐歌唱,因为我来要住在你中间。」这是耶和华说的。
[2:11] 「那时,必有许多国归附耶和华,作他的子民。他要住在你中间,你就知道万军之耶和华差遣我到你那里去了。
[2:12] 耶和华必收回犹大作他圣地的分,也必再拣选耶路撒冷。
[2:13] 凡有血气的都当在耶和华面前静默无声。因为他兴起,从圣所出来了。」
# 撒迦利亚书(ZEC)
## 撒但敌大祭司约书亚
[3:1] 天使又指给我看,大祭司约书亚站在耶和华的使者面前,撒但也站在约书亚的右边,与他作对。
[3:2] 耶和华向撒但说:「撒但哪,耶和华责备你,就是拣选耶路撒冷的耶和华责备你,这不是从火中抽出来的一根柴吗?」
[3:3] 约书亚穿着污秽的衣服,站在使者面前。
[3:4] 使者吩咐站在面前的说:「你们要脱去他污秽的衣服。」又对约书亚说:「我使你脱离罪孽,要给你穿上华美的衣服。」
[3:5] 我说:「要将洁净的冠冕戴在他头上。」他们就把洁净的冠冕戴在他头上,给他穿上华美的衣服,耶和华的使者在旁边站立。
[3:6] 耶和华的使者诰诫约书亚说:
[3:7] 「万军之耶和华如此说:你若遵行我的道,谨守我的命令,你就可以管理我的家,看守我的院宇;我也要使你在这些站立的人中间来往。
## 主许大祭司约书亚必使名苗裔者发出
[3:8] 大祭司约书亚阿,你和坐在你面前的同伴都当听(他们是作预兆的)。我必使我仆人大卫的苗裔发出。
[3:9] 看哪!我在约书亚面前所立的石头,在一块石头上有七眼。万军之耶和华说,我要亲自雕刻这石头,并要在一日之间除掉这地的罪孽。
[3:10] 当那日,你们各人要请邻舍坐在葡萄树和无花果树下。这是万军之耶和华说的。」
# 撒迦利亚书(ZEC)
## 见金灯台得知所罗巴伯建殿蒙主佑助
[4:1] 那与我说话的天使又来叫醒我,好像人睡觉被唤醒一样。
[4:2] 他问我说:「你看见了什么?」我说:「我看见了一个纯金的灯台,顶上有灯盏,灯台上有七盏灯,每盏有七个管子。
[4:3] 旁边有两棵橄榄树,一棵在灯盏的右边,一棵在灯盏的左边。」
[4:4] 我问与我说话的天使说:「主啊,这是什么意思?」
[4:5] 与我说话的天使回答我说:「你不知道这是什么意思吗?」我说:「主阿,我不知道。」
[4:6] 他对我说:「这是耶和华指示所罗巴伯的。万军之耶和华说:不是倚靠势力,不是倚靠才能,乃是倚靠我的灵,方能成事。』
[4:7] 「大山哪,你算什么呢?在所罗巴伯面前,你必成为平地。他必搬出一块石头,安在殿顶上。人且大声欢呼说:『愿恩惠恩惠归与这殿!
[4:8] 耶和华的话又临到我说:
[4:9] 「所罗巴伯的手立了这殿的根基,他的手也必完成这工。你就知道万军之耶和华差遣我到你们这里来了。
[4:10] 「谁藐视这日的事为小呢?这七眼乃是耶和华的眼睛,遍察全地,见所罗巴伯手拿线铊就欢喜。」
## 得知二橄榄树指二受膏者
[4:11] 我又问天使说:「这灯台左右的两棵橄榄树是什么意思?」
[4:12] 我二次问他说:「这两根橄榄枝在两个流出金色油的金嘴旁边是什么意思?」
[4:13] 他对我说:「你不知道这是什么意思吗?」我说:「主啊,我不知道。」
[4:14] 他说:「这是两个受膏者,站在普天下主的旁边。」
# 撒迦利亚书(ZEC)
## 见飞卷得知盗窃者妄起誓者必如卷文见除
[5:1] 我又举目观看,见有一飞行的书卷。
[5:2] 他问我说:「你看见什么?」我回答说:「我看见一飞行的书卷,长二十肘,宽十肘。」
[5:3] 他对我说:「这是发出行在遍地上的咒诅。凡偷窃的,必按卷上这面的话除灭;凡起假誓的,必按卷上那面的话除灭。
[5:4] 万军之耶和华说:『我必使这书卷出去,进入偷窃人的家和指我名起假誓人的家,必常在他家里,连房屋带木石都毁灭了。』」
## 见量器中之妇
[5:5] 与我说话的天使出来,对我说:「你要举目观看,见所出来的是什么?」
[5:6] 我说:「这是什么呢?」他说:「这出来的是量器。」他又说:「这是恶人在遍地的形状。」
[5:7] (我见有一片圆铅被举起来。)这坐在量器中的是个妇人。
[5:8] 天使说:「这是罪恶。」他就把妇人扔在量器中,将那片圆铅扔在量器的口上。
[5:9] 我又举目观看,见有两个妇人出来,在他们翅膀中有风,飞得甚快,翅膀如同鹳鸟的翅膀。她们将量器抬起来,悬在天地中间。
[5:10] 我问与我说话的天使说:「她们要将量器抬到那里去呢?」
[5:11] 他对我说:「要往示拿地去,为他盖造房屋。等房屋齐备,就把他安置在自己的地方。」
# 撒迦利亚书(ZEC)
## 见四车
[6:1] 我又举目观看,见有四辆车从两山中间出来,那山是铜山。
[6:2] 第一辆车套着红马,第二辆车套着黑马,
[6:3] 第三辆车套着白马,第四辆车套着有斑点的壮马。
[6:4] 我就问与我说话的天使说:「主啊,这是什么意思。」
[6:5] 天使回答我说:「这是天的四风,是从普天下的主面前出来的。」
[6:6] 套着黑马的车往北方去,白马跟随在后;有斑点的马往南方去。
[6:7] 壮马出来,要在遍地走来走去。天使说:「你们只管在遍地走来走去。」牠们就照样行了。
[6:8] 他又呼叫我说:「看哪!往北方去的,已在北方安慰我的心。」
## 为大祭司约书亚制金冠冕以示主殿必成
[6:9] 耶和华的话临到我说:
[6:10] 「你要从被掳之人中取黑玳、多比雅、耶大雅的金银。这三人是从巴比伦来到西番雅的儿子约西亚的家里。当日你要进他的家,
[6:11] 取这金银作冠冕,戴在约撒答的儿子大祭司约书亚的头上。
[6:12] 对他说,万军之耶和华如此说:『看哪!那名称为大卫苗裔的,他要在本处长起来,并要建造耶和华的殿。
[6:13] 他要建造耶和华的殿,并担负尊荣,坐在位上掌王权。又必在位上作祭司,使两职之间筹定和平。』
[6:14] 这冠冕要归希连、多比雅、耶大雅和西番雅的儿子贤,放在耶和华的殿里为纪念。
[6:15] 远方的人也要来建造耶和华的殿,你们就知道万军之耶和华差遣我到你们这里来。你们若留意听从耶和华你们神的话,这事必然成就。」

By: Lydia ٩(●˙▿˙●)۶…⋆ฺ

9月26日-Preaching of Haggai and Zechariah

哈该书,撒迦利亚书

哈该和撒迦利亚的讲道-Preaching of Haggai and Zechariah

哈该和撒迦利亚的讲道-Preaching of Haggai and Zechariah

From this point on, finishing the temple ought to be easy. But the cessation of official opposition does not eliminate all the problems besetting the project. The people of Israel themselves are still part of the problem. They are having droughts and famine and are putting off work on the temple until they are prosperous enough to give it their attention.

The two men who come to the rescue of the temple project are Haggai and Zechariah, both prophets of God. Little is known about Haggai, but it is surmised that he is one of the exiles who remembers the former temple before its destruction. If so, he is probably at least 75 years old. His very young associate, Zechariah, was evidently born in Babylonia into the priestly family of Iddo, his grandfather. It was Haggai and Zechariah, of course, who had initiated the renewal of the work which led to Tattenai’s letter and Darius’ decree. Now, over a four-month period, they will continue to encourage the construction effort.

Through Haggai, God tells the people why they have been facing such economic problems. It is because they have set their own selfish interests as the highest priority rather than totally committing themselves to construction of the temple. This message comes to Haggai in the summer of 520 B.C. It is addressed to Zerubbabel, who has become governor, and Joshua (Jeshua) the high priest, but it is meant for all the people.

Within three weeks the people respond favorably to Haggai’s preaching and the work is renewed in earnest.

A month later God asks Haggai to address the concern of the older exiles, who had wept when the temple foundation was laid. Remembering the beauty of the great temple of Solomon, they know that its replacement will be smaller and less ornate. God’s words of comfort are perhaps messianic in nature. He promises that, even though the architectural appointments will not compare with those of Solomon’s temple, God will one day fill this new temple with an even greater glory. Perhaps the message alludes symbolically to another temple, or possibly to the fact that the Messiah will personally walk through the very building they are now erecting.

In the next month Zechariah is given a brief message for the people to remind them how their forefathers had fallen time and again into sinful practices. Now that the work on the temple is underway, there can be no turning back, except a turning back to God.

At the end of the following month Haggai continues Zechariah’s theme. Haggai contends that the temple workers cannot claim to be righteous simply because they are working on the house of the Lord. In fact, if their personal lives are not holy, their involvement in the temple’s construction will actually desecrate the holy sanctuary. Haggai brings his lessons in the form of two hypothetical questions to the priests.

Later in the same day God brings a special message, ostensibly for Zerubbabel the governor. However, there is reason to believe that Zerubbabel himself is not being referred to in the prophetic wording, but rather another leader of God’s people—the coming Messiah.

The work on the temple now fully underway, Haggai slips from further notice in the historical record. Brief as his recorded ministry may have been, it has filled a most significant need in the restoration of the nation and its religious life.

# 哈该书(HAG)
## 哈该责犹大人延不建殿
[1:1] 大利乌王第二年六月初一日,耶和华的话藉先知哈该,向犹大省长撒拉铁的儿子所罗巴伯,和约撒答的儿子大祭司约书亚说:
[1:2] 万军之耶和华如此说:「这百姓说:『建造耶和华殿的时候尚未来到。』」
[1:3] 那时耶和华的话临到先知哈该说:
[1:4] 「这殿仍然荒凉,你们自己还住天花板的房屋吗?
[1:5] 现在万军之耶和华如此说:你们要省察自己的行为。
[1:6] 你们撒的种多,收的却少;你们吃,却不得饱;喝,却不得足;穿衣服,却不得暖;得工钱的,将工钱装在破漏的囊中。」
## 勉其速兴厥工
[1:7] 万军之耶和华如此说:「你们要省察自己的行为。
[1:8] 你们要上山取木料建造这殿,我就因此喜乐,且得荣耀。」这是耶和华说的。
[1:9] 「你们盼望多得,所得的却少;你们收到家中,我就吹去。这是为什么呢?因为我的殿荒凉,你们各人却顾自己的房屋。」这是万军之耶和华说的。
[1:10] 「所以为你们的缘故,天就不降甘露,地也不出土产。
[1:11] 我命干旱临到地土、山冈、五谷、新酒和油,并地上的出产、人民、牲畜,以及人手一切劳碌得来的。」
## 许以主必佑助
[1:12] 那时,撒拉铁的儿子所罗巴伯和约撒答的儿子大祭司约书亚,并剩下的百姓,都听从耶和华他们神的话,和先知哈该奉耶和华他们神差来所说的话;百姓也在耶和华面前存敬畏的心。
[1:13] 耶和华的使者哈该奉耶和华差遣对百姓说:「耶和华说,我与你们同在。」
[1:14] 耶和华激动犹大省长撒拉铁的儿子所罗巴伯和约撒答的儿子大祭司约书亚,并剩下之百姓的心,他们就来为万军之耶和华他们神的殿作工。
[1:15] 这是在大利乌王第二年六月二十四日。
# 哈该书(HAG)
## 示以后建之殿较前建者荣美尤大
[2:1] 七月二十一日,耶和华的话临到先知哈该说:
[2:2] 「你要晓谕犹大省长撒拉铁的儿子所罗巴伯和约撒答的儿子大祭司约书亚,并剩下的百姓说:
[2:3] 『你们中间存留的,有谁见过这殿从前的荣耀呢?现在你们看着如何?岂不在眼中看如无有吗?』」
[2:4] 耶和华说:『所罗巴伯啊,虽然如此,你当刚强!约撒答的儿子大祭司约书亚啊,你也当刚强!这地的百姓,你们都当刚强作工,因为我与你们同在。这是万军之耶和华说的。
[2:5] 这是照着你们出埃及我与你们立约的话。那时,我的灵住在你们中间.你们不要惧怕。』
[2:6] 「万军之耶和华如此说:『过不多时,我必再一次震动天地、沧海与旱地。
[2:7] 我必震动万国。万国的珍宝必都运来,我就使这殿满了荣耀。』这是万军之耶和华说的。
[2:8] 万军之耶和华说:『银子是我的,金子也是我的。
[2:9] 这殿后来的荣耀必大过先前的荣耀。在这地方我必赐平安。』这是万军之耶和华说的。」
## 未建殿以前民所献者不洁故诸事不利
[2:10] 大利乌王第二年九月二十四日,耶和华的话临到先知哈该说:
[2:11] 「万军之耶和华如此说:『你要向祭司问律法说:
[2:12] 若有人用衣襟兜圣肉,这衣襟挨着饼,或汤,或酒,或油,或别的食物,便算为圣吗?』」祭司说:「不算为圣。」
[2:13] 哈该又说:「若有人因摸死尸染了污秽,然后挨着这些物的那一样,这物算污秽吗?」祭司说:「必算污秽。」
[2:14] 于是哈该说:「耶和华说:『这民这国,在我面前也是如此;他们手下的各样工作都是如此;他们在坛上所献的也是如此。
[2:15] 『现在你们要追想此日以前,耶和华的殿没有一块石头垒在石头上的光景。
[2:16] 在那一切日子,有人来到谷堆,想得二十斗,只得了十斗;有人来到酒池,想得五十桶,只得了二十桶。
[2:17] 在你们手下的各样工作上,我以旱风、霉烂、冰雹攻击你们,你们仍不归向我。』这是耶和华说的。
[2:18] 你们要追想此日以前,就是从这九月二十四日起,追想到立耶和华殿根基的日子。
[2:19] 仓里有谷种吗?葡萄树、无花果树、石榴树、橄榄树都没有结果子。「『从今日起,我必赐福与你们。』」
## 主许简所罗巴伯
[2:20] 这月二十四日,耶和华的话二次临到哈该说:
[2:21] 「你要告诉犹大省长所罗巴伯说,我必震动天地;
[2:22] 我必倾覆列国的宝座,除灭列邦的势力,并倾覆战车和坐在其上的。马必跌倒,骑马的败落,各人被弟兄的刀所杀。
[2:23] 「万军之耶和华说:我仆人撒拉铁的儿子所罗巴伯啊,到那日,我必以你为印,因我拣选了你。这是万军之耶和华说的。」
# 撒迦利亚书(ZEC)
## 撒迦利亚劝民归主
[1:1] 大利乌王第二年八月,耶和华的话临到易多的孙子比利家的儿子先知撒迦利亚说:
[1:2] 「耶和华曾向你们列祖大大发怒。
[1:3] 所以你要对以色列人说:万军之耶和华如此说:『你们要转向我,我就转向你们。』」这是万军之耶和华说的。
[1:4] 「不要效法你们列祖。从前的先知呼叫他们说:万军之耶和华如此说:『你们要回头离开你们的恶道恶行!』他们却不听,也不顺从我。这是耶和华说的。
[1:5] 你们的列祖在那里呢?那些先知能永远存活吗?
[1:6] 只是我的言语和律例,就是所吩咐我仆人众先知的,岂不临到你们列祖吗?」他们就回头说:「万军之耶和华定意按我们的行动作为向我们怎样行,他已照样行了。」

By: Lydia ٩(●˙▿˙●)۶…⋆ฺ

9月25日-Opposition to Temple’s Construction

以斯拉记

反对修建圣殿-Opposition to Temple’s Construction

反对修建圣殿-Opposition to Temple’s Construction

From 536 B.C. until 522 B.C., work on the temple comes to a halt. The opposition of Israel’s enemies is in part the problem, but another part is the priority given by the settlers to building their own houses and preparing the land for crops. The record of the opposition contains various correspondence between Israel’s enemies and the Persian leaders by whom the resettlement is being permitted. The first formal accusation against Israel is apparently lodged during the reign of Cambyses, who took control of the Persian Empire when his father, Cyrus, died in 530 B.C. Like his father, Cambyses is basically a good man. He is an apt ruler during his seven-year reign. He is referred to in this brief account as Xerxes, a name which applies to his position and is not to be confused with a later Persian ruler better known by that name.

There is no indication that Cambyses takes any official action to stop the reconstruction program. In 525 B.C. he leads his forces into Egypt and takes Memphis from Pharaoh Amasis and his son Psamtik II. This Persian dominance must surely be at least the beginning of the fulfillment of the many prophecies concerning Egypt’s fall. Egypt will come under complete domination during the next six years. While Cambyses is involved in the Egyptian campaign, back home his half-brother, Smerdis, has been killed by Cambyses’ aides to prevent any chance of a coup. However, a Mede by the name of Guamata, claiming to be Smerdis, does in fact lead a revolt and rules for about ten months in 522 B.C. It is this pseudo-Smerdis to whom the historical record evidently refers as Artaxerxes in the following account of the letters between the local commanding officer and this usurper. Again, there should be no confusion between this titular name and the better-known Artaxerxes to come 60 years later.

No sooner has the order to stop construction been given than there is a shake-up in the Persian power structure. When Cambyses dies, near Mount Carmel (possibly by suicide), a distant relative named Darius moves against Guamata and assumes control of the empire here in 522 B.C. Darius moves quickly to pull together his shaky kingdom and creates a code of laws to be enforced throughout his empire. It is not surprising, then, that under circumstances soon to appear Darius is receptive to a plea by the people of Israel to be permitted to continue work on the temple. The issue is raised when the prophets Haggai and Zechariah defy the earlier order of Guamata.

Once again God works through a Persian ruler to implement the promised restoration. The Persian government is even supplying funds for the temple’s construction and the sacrifices to be made in it! This sounds highly unusual, but it is consistent with the Persian policy of promoting polytheism throughout the empire. Darius’ decree suggests that he welcomes the goodwill of any god, including this “God of heaven.”

# 以斯拉记(EZR)
[4:24] 于是,在耶路撒冷神殿的工程就停止了,直停到波斯王大利乌第二年。
# 以斯拉记(EZR)
## 再兴建圣殿之工
[5:1] 那时,先知哈该和易多的孙子撒迦利亚奉以色列神的名,向犹大和耶路撒冷的犹大人说劝勉的话。
[5:2] 于是,撒拉铁的儿子所罗巴伯和约萨达的儿子耶书亚,都起来动手建造耶路撒冷神的殿,有神的先知在那里帮助他们。
[5:3] 当时,河西的总督达乃和示他波斯乃,并他们的同党来问说:「谁降旨让你们建造这殿,修成这墙呢?」
[5:4] 我们便告诉他们,建造这殿的人叫什么名字。
[5:5] 神的眼目看顾犹大的长老,以致总督等没有叫他们停工,直到这事奏告大利乌,得着他的回谕。
## 达乃上本大利乌王
[5:6] 河西的总督达乃和示他波斯乃,并他们的同党,就是住河西的亚法萨迦人,上本奏告大利乌王。
[5:7] 本上写着说:「愿大利乌王诸事平安!
[5:8] 王该知道,我们往犹大省去,到了至大神的殿,这殿是用大石建造的,梁木插入墙内,工作甚速,他们手下亨通。
[5:9] 我们就问那些长老说:『谁降旨让你们建造这殿、修成这墙呢?』
[5:10] 又问他们的名字,要记录他们首领的名字,奏告于王。
[5:11] 他们回答说:『我们是天地之神的仆人,重建前多年所建造的殿,就是以色列的一位大君王建造修成的。
[5:12] 只因我们列祖惹天上的神发怒,神把他们交在迦勒底人巴比伦王尼布甲尼撒的手中,他就拆毁这殿,又将百姓掳到巴比伦。
[5:13] 然而巴比伦王古列元年,他降旨允准建造神的这殿。
[5:14] 神殿中的金,银器皿,就是尼布甲尼撒从耶路撒冷的殿中掠去带到巴比伦庙里的,古列王从巴比伦庙里取出来,交给派为省长的,名叫设巴萨,
[5:15] 对他说:可以将这些器皿带去,放在耶路撒冷的殿中,在原处建造神的殿。
[5:16] 于是,这设巴萨来建立耶路撒冷神殿的根基.这殿从那时直到如今,尚未造成。』」
## 犹太人请稽古列之诏
[5:17] 现在王若以为美,请察巴比伦王的府库,看古列王降旨,允准在耶路撒冷建造神的殿没有。王的心意如何,请降旨晓谕我们。
# 以斯拉记(EZR)
## 大利乌王得先王之诏书
[6:1] 于是,大利乌王降旨,要寻察典籍库内,就是在巴比伦藏宝物之处,
[6:2] 在玛代省亚马他城的宫内寻得一卷,其中记着说:
[6:3] 古列王元年,他降旨论到耶路撒冷神的殿,要建造这殿为献祭之处,坚立殿的根基。殿高六十肘,宽六十肘,
[6:4] 用三层大石头、一层新木头,经费要出于王库。
[6:5] 并且神殿的金银器皿,就是尼布甲尼撒从耶路撒冷的殿中掠到巴比伦的,要归还带到耶路撒冷的殿中,各按原处放在神的殿里。
## 大利乌王命勿拦阻建圣殿
[6:6] 现在河西的总督达乃和示他波斯乃,并你们的同党,就是住河西的亚法萨迦人,你们当远离他们,
[6:7] 不要拦阻神殿的工作,任凭犹大人的省长和犹大人的长老在原处建造神的这殿。
[6:8] 我又降旨,吩咐你们向犹大人的长老为建造神的殿当怎样行,就是从河西的款项中,急速拨取贡银作他们的经费,免得耽误工作。
[6:9] 他们与天上的神献燔祭所需用的公牛犊、公绵羊,绵羊羔,并所用的麦子、盐、酒、油,都要照耶路撒冷祭司的话,每日供给他们,不得有误!
[6:10] 好叫他们献馨香的祭给天上的神,又为王和王众子的寿命祈祷。
[6:11] 我再降旨,无论谁更改这命令,必从他房屋中拆出一根梁来,把他举起,悬在其上,又使他的房屋成为粪堆。
[6:12] 若有王和民伸手更改这命令,拆毁这殿,愿那使耶路撒冷的殿作为他名居所的神,将他们灭绝。我大利乌降这旨意,当速速遵行。
## 圣殿建造完毕
[6:13] 于是,河西总督达乃和示他波斯乃,并他们的同党,因大利乌王所发的命令,就急速遵行。

By: Lydia ٩(●˙▿˙●)۶…⋆ฺ