Hai cercato la traduzione di tell us the city you usally s... da Inglese a Indonesiano

lecture one hundred and forty-sixth zechariah 7:1-3 1. et factus est (datus est,) anno quarto darii regis, sermo iehovae ad zachariam, quarta die mensis noni chisleu; 1. and it came to pass in the fourth year of king darius, that the word of the lord came unto zechariah in the fourth day of the ninth month, even in chisleu; 2. nam miserat in domum dei (hoc est, templum) sareezer et regem-melech et 2. when they had sent unto the house of god sherezer and regemmelech, and their men, to pray before the lord, viros ejus ad deprecandam faciem iehovae (aut, miserat in domum dei sareezer et regem-melech, in nominativo casu, et viri ejus ad deprecandam faciem iehovae:) 3. ad dicendum sacerdotibus qui erant in domo iehovae exercituum, et prophetis, 3. and to speak unto the priests which were in the house of the lord of hosts, and to the prophets, saying, should i weep in the dicendo, an flebo mense, quinto? separabo fifth month, separating myself, as i have me? quemadmodum feci his annis? (est done these so many years? turbata series verborum, quemadmodum solitus sum facere his annis?) there is no vision here, but the answer which zechariah was commanded to give to the messengers of the captives: for he says that some had been sent from chaldea to offer sacrifices to god, and at the same time to inquire whether the fast, which they had appointed when the city was taken and destroyed, was to be observed. but there is some ambiguity in the words of the prophet, for it is doubtful whether the two whom he names, even sherezer and regem-melech, together with the others, had sent the messengers of whom mention is made, or they themselves came and brought the message from the captives. but this is a matter of no great moment. as to the question itself, i am disposed to adopt their view, who think that these two came with their associates to jerusalem, and in the name of them all inquired respecting the fast, as we shall hereafter see. 68 the jews think that these were persian princes; but this opinion is frivolous. they are thus accustomed to draw whatever occurs to the glory of their own nation without any discretion or judgment, as though it had been an object much desired by the jews, that two persian should go up to the temple. but there is no need here of a long discussion; for if we regard the prophet’s design, we may easily conclude that these were jews who had been sent by the exiles, both to offer gifts and to inquire about the fast, as the prophet tells us. the sum of the whole then is, that sherezer and regem-melech, and their companions, came to the temple, and that they also asked counsel of the priests and prophets, whether the fast of the fifth month was still to be observed. it must first be observed, that though all had not so much courage as to return to their own country as soon as leave was given them, they were not yet gross despisers of god, and wholly destitute of all religion. it was indeed no light fault to remain torpid among the babylonians when a free return was allowed them; for it was an invaluable kindness on the part of god to stretch forth his hand to the wretched exiles, who had wholly despaired of a return. since then god was prepared to bring them home, such a favor could not have been neglected without great ingratitude. but it was yet the lord’s will that some sparks of grace should continue in the hearts of some, though their zeal was not so fervid as it ought to have been. the same sloth we see in the present day to be in many, who continue in the filth of popery; and yet they groan there, and the lord preserves them, so that they do not shake off every concern for religion, nor do they wholly fall away. all then are not to be condemned as unfaithful, who are slothful and want vigor; but they are to be stimulated. for they who indulge their torpor act very foolishly; but at the same time they ought to be pitied, when there is not in them that desirable alacrity in devoting themselves to god, which they ought to have. such an instance then we see in the captives, who ought to have immediately prepared themselves for the journey, when a permission was given them by the edicts of cyrus and darius. they however remained in exile, but did not wholly renounce the worship of god; for they sent sacred offerings, by which they professed their faith; and they also inquired what they were to do, and showed deference to the priests and prophets then at jerusalem. it hence appears, that they were not satisfied with themselves, though they did not immediately amend what was wrong. there are many now, who, in order to exculpate themselves, or rather to wipe away (as they think) all disgrace, despise god’s word, and treat us with derision; nay, they devise crimes with which they charge us, with the view of vilifying the word of the lord in the estimation of the simple. but the prophet shows that the captives of whom he speaks, though not so courageous as they ought to have been were yet true servants of god; for they sent sacrifices to the temple, and also wished to hear and to learn what they were to do. he says first, that messengers were sent to entreat the face of jehovah. here by the word entreating or praying, the prophet means also sacrifices. for it is certain that the jews prayed in exile, as there could have been no religion in them had they not exercised themselves in prayer. but the mention made here is of that stated prayer, connected with sacrifices, by which they professed themselves to be god’s people. we may hence also learn, that sacrifices of themselves are of no great importance, since prayer, or calling on god, has ever the first place. sacrifices then, and other offerings, were, as we may say, additions; (accessoria — accessions;) for this command ought ever to be regarded by the faithful, “offer to me the sacrifice of praise.” (psalm 50:14.) he says, in the second place, that messengers were sent, that they might learn from the priests and the prophets what was to them doubtful. we hence conclude, that it was no gross dissimulation, such as is found in hypocrites who pretend to pray to god, but that there was a real desire to obey. and, doubtless, when god’s word and celestial truth are despised, there is then neither any real prayer, nor any other religious exercise; for unbelief pollutes and contaminates whatever is otherwise in its nature sacred. whosoever then desires rightly to pray to god, let him add faith, that is, let him come to god in a teachable frame of mind, and seek to be ruled by his word. for the prophet in telling us what was done, no doubt keeps to the method or the order observed by the captives. it was then worthy of praise that they not only were anxious to seek god’s favor by prayers and sacrifices, but that they also sought to know what was pleasing to cod. nor was it a matter of wonder that they sent to jerusalem on this account, for they knew that that place had been chosen by god as the place from which they were to seek the right knowledge of religion. since then jerusalem was the sanctuary of god, the captives sent there their messengers, particularly as they knew that the priests were the ambassadors of god, and that the interpretation of the law was to be sought from their mouth. they indeed knew that the time was not yet come when the doctrine of salvation was to be disseminated through the whole world. but the prophet says, that the captives not only inquired of the priests, but also of the prophets. it hence appears, that it was a thing commonly known, that god had raised up prophets, which he had ceased to do for a long time. for it was not without reason that isaiah said, that god would yet speak by his prophets, when he would again comfort his people. (isaiah 40:1.) there had been then a mournful silence for seventy years, when no prophets were sent forth, according to what is said in the book of psalms,
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