The vision in isaiah 65 spoke of ya

The vision in isaiah 65 spoke of yahweh’s creating “jurusalem a rejoicing.” close to the heart of every visionary was the restoration of the holy city to a state of holiness and splendor intended salely to glorify god. Zechariah 14 develops this theme in detail.
The chapter begins with yahweh’s announcing a day when he will gather “all the nations” to attack the holy city, jurusalem. The devastation of life and property will be terrible. But then there will occur a stunning reversal:” then yahweh, my god, will come, and all the holy ones with him.” the result of yahweh’s intervention will be the inauguration of a totally new era of peace and blessing, which we shall describe shortly.
But first it is important to note that this chapter is building upon a very old tradition and using it to shed light on the ambiguities of the world of many faithful jews of the early post-exilic era. Though we are unable to establish the provenance of zechariah 14 with precision, it likely reflects the experience of visionary dissidents of the fifth century. They struggled with the twin trials of subjugation under the persian empire and the dominance within the jerusalem cult of a priesthood the deemed defiled and thus responsible for the low state of righteousness and morale in the jewish community. Their hopes worn thin by repeated setbacks, they no longer felt empowered to initiate reform measures that could reestablish justice and religious freedom in the nation. To keep faith alive they adopted an apocalyptic outlook and turned to the divine warrior for deliverance.
The specific tradition they adopted has deep roots in ancient near eastern myth, though it had already been used within the royal theology of the davidic dynasty to explain the election and special divine favor enjoyed by the kin gs of judah. In its original form this myth described the attack of hostile deities on the mountainous habitation of the patron god of a given city-state or empire. The mountain in question was of central importance both for the welfare of the nation and for the stability of the cosmos, for from it the god both reigned over the cosmic hosts and showered prosperity on the earth. An attack on this mountain was thus an attack on the very order and harmony upon which human life depended.
The protagonists of zechariah felt that the situation within which they lived was just that serious: adversaries within the community and enemies from foreign lands had formed an ungodly coalition that threatened the very existence of the world. Life was locked in a deadly struggle, most vividly describable in terms of the conflict myth.
The experience of a world permeated with evil not only led to the adoption of this mythic tradition to explain their suffering but also to the shaping of the future hope with which they came to identify themselves. For evil to be defeated and for peace and justice to prevail, nothing less that a new creation was necessary. The form of this new creation would be quite unusual: the polarities at the heart of the old order, such as winter and summer or day and night, would be overcome. There would be continuous light, warmth, and fertility. And the source of this beneficence would be yahweh’s jurusalem, whence the living waters that fructify the earth would pour forth.
The key to this entire picture of a healed and regenerated creation is found in verse 9:” then yahweh will become king over all the earth: on that day yahweh will be one and his name one”.

結果 (中文) 1:

视觉在以赛亚 65 谈到耶和华的创建"jurusalem"的喜悦。 每一个有远见的人心中是恢复圣城的圣洁和辉煌意的状态 salely 来荣耀神。撒迦利亚 14 发展这一主题的详细信息。这一章开始从耶和华的宣布时，他会收集"所有国家"一天攻击圣城，jurusalem。生命和财产造成的破坏将是可怕的。但然后会出现一个惊人逆转:"耶和华我的神，不会来，然后和所有圣者同他。"耶和华的干预的结果将是一个完全新的时代，和平与祝福，我们将简要说明的就职典礼。但首先，重要的是要注意到这一章是非常古老的传统建筑和用它来阐明含糊性的许多忠实犹太人的早期流放后时代的世界。虽然我们无法建立撒迦利亚 14 与精度的出处，它有可能反映了有远见的持不同政见者的五个世纪的经验。他们挣扎着，双审判下波斯帝国的征服、 优势在耶路撒冷邪教的祭司当作玷污和因此负责公义和士气在犹太社区的低状态。他们希望穿薄被一再受挫，他们不再认为有权启动可以重新建立正义与宗教自由的国家的改革措施。要保持信念活着他们通过世界末日的 outlook 并转向为拯救神圣的战士。The specific tradition they adopted has deep roots in ancient near eastern myth, though it had already been used within the royal theology of the davidic dynasty to explain the election and special divine favor enjoyed by the kin gs of judah. In its original form this myth described the attack of hostile deities on the mountainous habitation of the patron god of a given city-state or empire. The mountain in question was of central importance both for the welfare of the nation and for the stability of the cosmos, for from it the god both reigned over the cosmic hosts and showered prosperity on the earth. An attack on this mountain was thus an attack on the very order and harmony upon which human life depended. The protagonists of zechariah felt that the situation within which they lived was just that serious: adversaries within the community and enemies from foreign lands had formed an ungodly coalition that threatened the very existence of the world. Life was locked in a deadly struggle, most vividly describable in terms of the conflict myth. The experience of a world permeated with evil not only led to the adoption of this mythic tradition to explain their suffering but also to the shaping of the future hope with which they came to identify themselves. For evil to be defeated and for peace and justice to prevail, nothing less that a new creation was necessary. The form of this new creation would be quite unusual: the polarities at the heart of the old order, such as winter and summer or day and night, would be overcome. There would be continuous light, warmth, and fertility. And the source of this beneficence would be yahweh’s jurusalem, whence the living waters that fructify the earth would pour forth. The key to this entire picture of a healed and regenerated creation is found in verse 9:” then yahweh will become king over all the earth: on that day yahweh will be one and his name one”.

結果 (中文) 2:

以赛亚书65远景谈到耶和华的创造“jurusalem一个大喜。”接近每一个有远见的心脏是圣城的圣洁与辉煌的状态打算salely荣耀神的恢复。撒迦利亚14发展这个主题的细节。
本章从耶和华的宣布，他将收集“所有国家”攻打圣城，jurusalem一天。生命和财产的破坏将是可怕的。但随后会出现惊人的逆转：“耶和华，我的上帝，就来了，所有的圣者与他”耶和华干预的结果将是平安和祝福的一个全新时代的就职典礼，这是我们应描述不久，
但首先要注意的是这章是建立在一个非常古老的传统，用它来 ​​揭示早期的后放逐时代的许多忠实的 ​​犹太人世界的含糊之处轻是很重要的。虽然我们无法建立撒迦利亚14精确的出处，它可能反映了第五世纪有远见的持不同政见者的经验。他们在波斯帝国与征服的双重审判挣扎和祭司的耶路撒冷崇拜中的主导地位视为亵渎，因而负责对公义和士气的犹太社区的低状态。他们希望磨薄了反复的挫折，他们不再觉得有权启动改革措施，可以重新建立公正和宗教自由的国家。为了保持信心活着就收养了一个世界末日的世界观和转向神圣的战士为救我们。
他们采用的特殊的传统在古代近东的神话渊源颇深，虽然它已经被使用了大卫王朝的皇家神学中解释选和特殊神恩享有犹大的亲属GS。在其原来的形式这个神话在描述一个特定的城市，州或帝国的守护神的山区居住敌对神的攻击。在考虑中的山是至关重要既为国家的福利和对宇宙的稳定性，从 ​​它神既统治宇宙的主机和洗澡的繁荣在地上。。在这山上的攻击是如此的很秩序与和谐在人的生命依赖的攻击
撒迦利亚的主角认为，在他们生活的情况只是那么严重：从异域社区内的对手和敌人已经形成恶人联盟，威胁到生存的世界。生活被锁在一个致命的斗争中，淋漓尽致地可描述冲突的神话而言，
世界的经验渗透着邪恶不仅导致通过这个神话传说来解释他们的痛苦，同时也给未来的希望与整形他们来到了自己的身份。邪恶被击败，争取和平与正义占上风，不啻是一个新的创造是必要的。这个新创建的形式是相当不寻常的：极性在旧秩序的心脏，比如冬季和夏季或白天和黑夜，将被克服。会有连续的光，温暖和生育能力。。而这个慈善的来源是耶和华的jurusalem，那里的活水是结实，地球就会滔滔不绝
的关键愈合和再生创造这一整个画面被发现在第9节：“然后，耶和华必成为国王在所有地球：在那天耶和华将之一，他的名字一“。

結果 (中文) 3:

在以赛亚65视觉说上主的创造”jurusalem欣喜。“贴近每个有远见的心脏是圣城的圣洁和辉煌的一个国家打算salely荣耀神的恢复。撒迦利亚14发展这个主题进行了详细的介绍。
首先宣布与上主的一天他将“万民”来攻击圣城，jurusalem。生命和财产的破坏将是可怕的。但是，有一个惊人的逆转：“那么，我的上帝，我的上帝，将要来，和所有的神圣的，”这是上主的干预的结果将是一个完全新时代的和平与祝福，我们将很快地描述。但首先要注意的是，本章是建立在一个非常古老的传统，用它来揭示的早期流放后时期许多忠诚的犹太人世界重要的歧义。虽然我们无法精确建立撒迦利亚14的来源，这可能反映了有远见的持不同政见者第五世纪的经验。他们挣扎在两次征服波斯帝国的统治下，在一个神职人员被玷污并且负责义和士气低状态在犹太社区的耶路撒冷崇拜的优势。他们的希望被反复的挫折所穿，他们不再觉得有权启动的改革措施，在国家重建正义与宗教自由。保持信念，他们收养了一个末世观转向救赎的神圣战士。
他们采用特定的传统在古代近东神话的深根，虽然它已经在大卫王朝的皇家神学来解释选举和特殊神恩的犹大Kin GS享受。在其原来的形式，这个神话描述了敌对的神对一个给定的城邦或帝国的守护神的山地居住的攻击。问题中的山是至关重要的为国家的福利和宇宙的稳定性，从它的上帝统治宇宙的主人和沐浴在地球繁荣。在这座山上的一次攻击是这样一种攻击，对人类赖以生存的秩序与和谐。
撒迦利亚的主角感到情况在他们生活只是严重：敌人在社区内和敌人从国外已经形成了一个邪恶的联盟，威胁世界的存在。生活是你死我活的斗争，最生动的描述在神话方面的冲突。
一个世界充满罪恶不仅LED的神话传统通过解释他们的痛苦也是对未来的希望，他们来确定自己的整形经验。为了邪恶被击败，以和平与正义为准，没有什么能创造一个新的创造是必要的。这种新创造形式的形式是相当不寻常的：在旧秩序的心的极性，如冬季和夏季的白天和晚上，都是可以克服的。将有持续的光，温暖和生育。和这个慈善的来源是上主的jurusalem，哪里来的活水，结实的地球会倾注。在9节中找到一个愈合和再生的创作的完整图像的关键：上主必作全地的王，在那日，上主必为一个，就是他的名。