The Pharisees were a major Jewish sect from the 2d century BC to the 2d century AD.法利赛是一项重大的犹太节从二维世纪到公元前2世纪的广告。 The seeds of Pharisaism were planted during the Babylonian Captivity (587 - 536 BC), and a clearly defined party emerged during the revolt of the Maccabees (167 - 165 BC) against the Seleucid rulers of Syria - Palestine.种子pharisaism种植在巴比伦囚禁（ 587 -5 36B C）的，并明确界定党的期间出现了反抗的玛加比（ 1 67- 16 5BC ）的对塞统治者的叙利亚-巴勒斯坦。 The origin of the name Pharisees is uncertain; one suggestion renders it as "those separated," meaning separation from impurity and defilement.原产地的名称法利是不确定的;一项建议，使其为“分离” ，也就是说分离杂质和污辱。 The name first appeared during the reign of John Hyrcanus (135 - 105 BC), whom the Pharisees opposed because of his assumption of both the royal and high - priestly titles and because of the general secularism of the court.名称首次出现统治期间约翰hyrcanus （ 135 -1 05B C）的人，法利反对，因为他的假设，双方的皇家和高- pr iestly标题和内容，因为一般的世俗的法庭。
The Pharisees' chief rival sect was the Sadducees. Whereas the Sadducees were drawn mainly from the conservative and aristocratic priestly class, the Pharisees tended to be middle class and open to religious innovation. In the interpretation of the law the Pharisees differed from the Sadducees in their use of oral legal tradition to supplement the Torah , although their interpretations, once given, were scrupulously adhered to. Pharisaic emphasis on divine providence led to a marked fatalism, and they adopted a belief in resurrection and an elaborate angelology, all of which was rejected by the Sadducees. The struggle for power between the two groups led to rancor and, in some cases, violence.法利赛'的主要竞争对手节是撒。 而撒制定的，主要是从保守和贵族priestly工人阶级，法利往往被中产阶层和开放的宗教创新，在解释法律的法利赛不同，从撒在他们使用口服的法律传统，以补充诵读经文 ，虽然他们的解释，一旦给予，被严格遵守。 pharisaic侧重于神的普罗维登斯，导致明显的宿命论，他们采取了复活的信念和精心angelology ，所有这些是拒绝由撒。争夺权力的斗争，两组间导致积怨，在某些情况下，暴力。
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The Pharisees held the Jews together after the destruction of the Temple in 70 AD.法利举行的犹太人后一起销毁庙在70个广告。 The sect continued into the 2d century, working on the redaction of the Talmud and looking for the restoration of Israel through divine intervention.该教派持续到二维的世纪，工作的节录的塔木德和展望为恢复以色列通过神的干预。
Douglas Ezell道格拉斯ezell
Bibliography
参考书目
I Abrahams,
Studies in Pharisees and the Gospels (1917 - 24); A Finkel, The Pharisees and
the Teacher of Nazareth (1964); L Finkelstein, The Pharisees: The Sociological
Background of Their Faith (1962); DS Russell, Between the Testaments
(1960). i亚伯拉罕，研究在法利和福音（ 1917 -2 4） ;一芬克尔，法利和教师的拿撒勒（ 1 964）
;升芬克尔斯坦，法利赛：社会学背景，他们的信仰（ 1 962年） ;局副局长罗素之间， testaments （ 1960年） 。
The Pharisees were an important Jewish group which flourished in Palestine from the late second century BC to the late first century AD法利的一个重要的犹太集团的蓬勃发展在巴勒斯坦从晚西元前二世纪至晚公元一世纪
It should be noted, however, that even the use of the explicit sources is problematical.应当指出，然而，即使是使用明确的来源是有问题。 Most of the NT is written from a point of view that is antagonistic to the tenets of Pharisaism.大部分的NT是从书面的角度来看，这是对立的信条pharisaism 。 The rabbinic traditions about the Pharisees are also shaped by polemical forces and are often anachronistic.该犹太法师传统有关法利也形成polemical势力，并且往往不合时宜。 The value of Josephus's information (traditionally regarded as the most helpful) is diminished by recent studies which suggest that Josephus was not a Pharisee before AD 70 and that his eventual conversion was motivated more by political realities than by careful study of the different Jewish sects.价值约瑟夫的信息（传统上被视为最有用的）是减少了最近的研究表明，约瑟夫是不是一个pharisee之前，广告70和他的最终转换的动机是更多的政治现实，而不是仔细研究不同教派的犹太人。 It certainly cannot be denied that Josephus's descriptions of the Pharisees are superficial.这当然不能否认，约瑟夫的说明法利是肤浅的。 In short, therefore, our sources provide neither a complete nor a straightforward picture of the Pharisees.在短期内，因此，我们的消息来源提供的既不是一个完整的，也不是简单的图片法利。
The second point of view is a relatively recent development.第二点看法是比较近期的发展。 Proponents of this position argue that when the inherent limitations and tendencies of our sources are taken into account, the Pharisees come across not as the creators and shapers of Judaism but merely as one of its many expressions.倡议者，这一立场认为，当内在的局限性和倾向我们的消息来源顾及，法利碰到不作为创作者和犹太教的塑造，而只是作为它的许多词句。 In essence, according to this view, the Pharisees were a rather tightly knit sect organized around the observance of purity and tithing laws; on most other issues the Pharisees reflected the range of views present within Judaism.在本质上，根据这种观点，法利是一个相当严密的节举办前后遵守的纯洁性和邻法律;对大多数其他问题法利反映了多方面的意见，目前内部的犹太教。 Since Josephus and the Gospels carefully distinguish between the Pharisees and the scribes, scholars of this persuasion argue that it is better not to confuse Pharisaism with the ideology of the scribes.自约瑟夫和福音仔细区分法利和文士，学者的劝导，这争辩说，最好是不要混淆pharisaism与思想的文士。 Pharisaism must be seen as a movement which drew from all walks of life. pharisaism必须被看作是一场运动，引起了来自社会各阶层的生活。 There were Pharisees who were political and religious leaders, but their positions of influence were due to other factors besides sectarian affiliation.有法利谁被政治和宗教领袖，但他们的立场的影响是由于其他因素，除了宗派背景。 Proponents of this second view posit that the Judaism of Christ's day was much more dynamic and variegated than the traditional view allows and that the Pharisees were only one of several sects that influenced the development of Judaism.倡议者，这第二种看法posit认为，犹太教基督的一天，更充满活力和斑比传统的观点认为，允许和法利赛人只有一个几个教派影响发展的犹太教。
Of course, not all scholars subscribe to one of these two views; many hold mediating positions.当然，并非所有的学者订阅之一，这两个意见;很多举行调解的立场。 Nevertheless, these two views constitute the foundations upon which the modern study of Pharisaism is based.不过，这两个意见，构成基础后，其中的现代研究pharisaism是基于。
Whatever its origins, the Pharisaic movement seems to have undergone a two-stage development.不管其起源， pharisaic运动似乎已经历了两个阶段的发展。 During the reign of Salome Alexandra the Pharisees as a group were heavily involved in politics and national policy making.统治期间撒罗米亚历山德拉法利作为一个群体被大量参与在政治上和国家的决策。 Sometime after this, possibly when Herod the Great rose to power (37 BC), the Pharisees withdrew from politics.有时在此之后，可能当希律王的伟大上升到权力（ 37年代） ，法利退出政治。 Individual Pharisees remained politically involved, but there was no longer any official Pharisaic political agenda.个别法利仍然是政治参与，但已不再是任何官方pharisaic的政治议程。 This seems to have been the situation during the time of Christ.这似乎已的情况，在时间的基督。
The Pharisees were divided over the issue of Roman rule.法利分歧的问题，罗马统治。 Josephus tells us that a Pharisee named Zaddok was instrumental in forming a "fourth philosophy" which was violently opposed to Roman rule.约瑟夫告诉我们，一pharisee命名zaddok是器乐的形成， “第四次哲学” ，这是粗暴地反对罗马统治。 Elsewhere, however, Josephus records that at a later time certain well-placed Pharisees sought to forestall the Jews' rush toward revolt against the empire.在其他地方，不过，约瑟夫的记录，在稍后的时间，以及一定的地位，法利要求，以犹太人急于走向反抗帝国。 It is impossible to tell which tendency reflected the conviction of the majority of the Pharisees.这是不可能告诉其中的趋势，反映的信念，绝大多数的法利。
After the Jewish revolt of AD 70 many scholars with Pharisaic leanings gathered at the city of Jamnia to form a school for the preservation and redefinition of Judaism.之后，犹太人起义广告的70多位学者与pharisaic倾向聚集在城市雅麦尼亚，形成一所学校，为维护和重新界定，犹太教。 There is evidence that the Jamnia school was not exclusively Pharisaic.有证据表明，雅麦尼亚学校并不完全pharisaic 。 Nevertheless, it can be safely said that the Pharisees were the single most powerful sectarian element at Jamnia.不过，它可以安全地说，法利赛人的单一功能最强大的宗派元素雅麦尼亚。 Thus they played an important role at the beginning of the century-long process which transformed second temple Judaism into rabbinic Judaism.因此，他们发挥了重要作用，在本世纪初，长的过程，转化为第二圣殿犹太教的犹太法师到犹太教。
Yet there is little evidence to suggest that these were distinctively Pharisaic beliefs.然而，很少有证据表明，这些都是鲜明pharisaic信念。 To the best of our knowledge these beliefs were the common heritage of most Jews.要尽我们所知，这些信仰的共同遗产，大部分犹太人。 To some scholars this fact is proof that the Pharisees were the dominant religious force in Judaism; to others it is only another indication that the Pharisees' distinguishing mark was nothing but the scrupulous observance of purity and tithing laws.一些学者这一事实证明，法利赛人占主导地位的宗教力量在犹太教;他人，这是唯一的另一迹象表明，法利'区分马克只不过是严格遵守的纯洁性和邻法律。
Nevertheless, Pharisaic opposition to Jesus is a persistent theme in all four Gospels.不过， pharisaic反对耶稣是一个持久的主题，在所有四个福音。 This opposition has been explained differently by those who hold differing views on the nature and influence of the Pharisees.这个反对派一直有不同的解释，那些谁持有不同意见的性质和影响法利。 Those who see the Pharisees as a class of political leaders posit that Jesus came to be understood as a political liability or threat.这些谁见法利作为一类的政治领袖posit耶稣来理解，作为一种政治责任或威胁。 Those who understand the Pharisees as a society of legal and religious experts suggest that Jesus became viewed as a dangerous rival, a false teacher with antinomian tendencies.这些谁明白法利作为一个社会的法律和宗教专家建议，耶稣成为看成是一个危险的竞争对手，虚假的教师与antinomian倾向。 To the extent that there were Pharisaic leaders and scribes, both these factors probably played a part.向程度有pharisaic领导人和文士，无论是这些因素可能起到了一部分。 Yet other scholars point out that according to the Gospels the disputes between Jesus and the Pharisees centered primarily on the validity and application of purity, tithing, and sabbath laws (eg, Matt. 12:2, 12-14; 15:1-12; Mark 2:16; Luke 11:39-42).但其他学者指出，根据福音之间的纠纷耶稣和法利为本，主要的有效性和应用纯洁性，邻，和安息日的法律（例如，马特。 12时02分， 12月14日; 15:1-12 ;马克2时16分;路加福音11:39-42 ） 。 In the light of this evidence it would seem that at least part of the Pharisaic opposition to Jesus was occasioned by the obvious disparity between Jesus' claims about himself and his disregard for observances regarded by the Pharisees as necessary marks of piety.在根据这一证据，它似乎至少有部分的pharisaic反对耶稣是因明显的差距，耶稣声称，他本人和无视纪念活动视为法利必要马克的虔诚。 In the end, the Pharisees could not reconcile Jesus, his actions and his claims, with their own understanding of piety and godliness.在年底，法利无法调和耶稣，他的行动和他的索赔，用自己的理解和虔诚的信徒的虔诚。
S Taylor
s泰勒
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
J. Bowker, Jesus
and the Pharisees; E. Rivkin, "Defining the Pharisees; The Tannaitic Sources,"
HUCA 40-41:205-49, and A Hidden Revolution; L. Finkelstein, The Pharisees: The
Sociological Background of Their Faith, 2 vols.; RT Herford, The Pharisees; E.
Schurer, The History of the Jewish People in the Age of Jesus Christ; HD Mantel,
"The Sadducees and the Pharisees," in The World History of the Jewish People,
VIII; M. Avi-Yonah and Z. Baras, eds., Society and Religion in the Second Temple
Period; J. Neusner, From Politics to Piety: The Emergence of Pharisaic
Judaism. j. bowker ，耶稣和法利; e.里夫金， “确定法利; tannaitic消息人士透露， ” huca
40-41:205-49 ，和一个隐藏的革命;研究芬克尔斯坦，法利赛：社会学的背景，他们的信仰。 ， 2卷;逆转录黑尔福德，法利; e. schurer
，犹太人历史的人的年龄耶稣基督;房署曼特尔， “撒和法利赛， ”在世界历史上的犹太人民，第八;米的AVI - Yonah的和Z
baras编，社会和宗教在第二圣殿时期的J. neusner ，从政治到孝道：出现pharisaic犹太教。
The Pharisees were separatists (Heb. persahin, from parash, "to separate").法利被分离主义分子（希伯来书persahin ，从parash ， “分开” ） 。 They were probably the successors of the Assideans (ie, the "pious"), a party that originated in the time of Antiochus Epiphanes in revolt against his heathenizing policy.他们可能的接班人的assideans （即“虔诚” ） ，党起源于的时候，安提阿哥伊皮法尼斯在反抗他的heathenizing政策。 The first mention of them is in a description by Josephus of the three sects or schools into which the Jews were divided (BC 145).第一提及他们是在描述由约瑟夫的三个支派或学校成为其中犹太人有分歧（公元前145 ） 。 The other two sects were the Essenes and the Sadducees.其他两个教派的人essenes和撒。 In the time of our Lord they were the popular party (John 7:48).在时间，我们的主，他们分别是人民党（约翰7时48分） 。 They were extremely accurate and minute in all matters appertaining to the law of Moses (Matt. 9:14; 23:15; Luke 11:39; 18:12).他们都非常准确和分钟的所有事项appertaining ，以法律郑慕智（ matt. 9时14分; 23时15分;卢克11时39分; 18时12分） 。 Paul, when brought before the council of Jerusalem, professed himself a Pharisee (Acts 23:6-8; 26:4, 5).郑明训时，所带来的摆在安理会面前的耶路撒冷， professed自己是一个pharisee （ 23:6-8行为; 26:4 ， 5 ） 。
There was much that was sound in their creed, yet their system of religion was a form and nothing more.有很多，这是健全的在其信条，但他们的制度，宗教是一种形式而已。 Theirs was a very lax morality (Matt. 5:20; 15:4, 8; 23:3, 14, 23, 25; John 8:7).他们是一个非常宽松的道德（ matt. 5时20分; 15时04分， 8 ; 23时03分， 14 ， 23 ， 25 ;约翰8时07分） 。 On the first notice of them in the New Testament (Matt. 3:7), they are ranked by our Lord with the Sadducees as a "generation of vipers."关于第一通知他们在新约圣经（ matt. 3:7 ） ，他们的排名是由我们的主与撒都作为“一代vipers ” 。 They were noted for their self-righteousness and their pride (Matt. 9:11; Luke 7: 39; 18: 11, 12).他们指出，为他们的自我正义和他们的骄傲（ matt. 9时11分;路加福音7 ： 39 ; 18 ： 11 ， 12 ） 。 They were frequently rebuked by our Lord (Matt. 12:39; 16:1-4).他们经常骂我们的上帝（ matt. 12时39分; 16:1-4 ） 。 From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord.从一开始他的部法利表明自己的痛苦和持久的敌人，我们的主。 They could not bear his doctrines, and they sought by every means to destroy his influence among the people.他们无法忍受他的学说，和他们所寻求的一切手段来摧毁他的影响力在人民中间。
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