Adoption is the giving to any one the name and place and privileges of a son who is not a son by birth.收养是给任何一个名称和地点及特权的一个儿子，是不是一个儿子出生。 (1.) Natural. （ 1 ）自然的。 Thus Pharaoh's daughter adopted Moses (Ex. 2:10), and Mordecai Esther (Esther 2:7).因此，法老王的女儿通过摩西（如： 2时10分） ，并mordecai埃丝特（埃丝特2时07分） 。 (2.) National. （ 2 ）国家。 God adopted Israel (Ex. 4:22; Deut. 7:6; Hos. 11:1; Rom. 9:4).上帝通过以色列（比如4时22分; deut 。比赛;居者有其屋。 11时01分;光盘。 9时04分） 。 (3.) Spiritual. （三） 精神的。 An act of God's grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connected therewith, viz., an interest in God's peculiar love (John 17:23; Rom. 5:5-8), a spiritual nature (2 Pet. 1:4; John 1:13), the possession of a spirit becoming children of God (1 Pet. 1:14; 2 John 4; Rom. 8:15-21; Gal. 5:1; Heb. 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Cor. 3:21-23; 2 Cor. 1:4), fatherly chastisements (Heb. 12:5-11), and a future glorious inheritance (Rom. 8:17,23; James 2:5; Phil. 3:21). 作为上帝的恩典，使他带来了一个男人变成了他的一些赎回家庭，使它们partakers所有祝福他已为他们提供通过代表新关系带入其中信奉的是推出的理由，与特权关连条文，即，有兴趣在上帝的奇特爱情（约翰17时23分;光碟。 5:5-8 ） ，而成为精神的本质（ 2宠物。 1:4 ;约翰1:13 ） ，藏有精神成为儿童上帝（ 1宠物。 1:14 2约翰4 ;光碟。 8:15-21 ;加尔。 5:1 ;以弗所书2时15分） ，目前的保护，安慰，用品（路加福音12:27-32 ;约翰。 14时18分， 1肺心病。 3:21-23 2肺心病。 1:4 ） ，象慈父chastisements （希伯来书12:5-11 ） ，而未来的光荣传承（罗马书8:17,23 ;詹姆斯2 ： 5 ;菲尔。 3时21分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
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A relatively infrequent term in the Scriptures, "adoption" is of theological importance, for it relates to how Israel and the Christian may be "sons" and "heirs" of God although they are not uniquely or by nature so, as in the case of Christ.一个比较生疏的任期在诵经， "收养"是神学的重要性，因为它涉及到如何以色列和基督教可能是"儿子" ， "继承人"的上帝，虽然他们并非绝无仅有，或按性质，所以，在案件基督的复活。
For Israel as a whole there was a consciousness of having been chosen by God as his "son" (Hos. 11:1; Isa. 1:2; Jer. 3:19).对于以色列作为一个整体，有一个意识，有被选为上帝作为他的"儿子" （ hos. 11时01分;伊萨。 1:2哲。 3:19 ） 。 Since Israel had no myth of descent from the gods as the surrounding cultures did, adoption was the obvious category into which this act, as well as the deliverance from slavery in Egypt, would fit, as Paul indicates in Rom.由于以色列没有神话的后裔，从神，因为周围没有文化，收养是明显的划分为哪个类别这项法令，以及为救我们脱离在埃及为奴，将合适的，正如保罗表明，在光盘。 9:4. 9时04分。 Likewise the kings succeeding David were God's "son" (II Sam. 7:14; I Chr. 28:6; Ps. 89:19).同样，国王接替大卫被神的"儿子" （二山姆。 7时14分，我人权委员会。 28:6 ;聚苯乙烯。 89:19 ） 。 Ps.聚苯乙烯。 2:7, eg, uses "You are my son," which is probably the adoption formula used in the enthronement ceremony of each successive Davidic ruler. 2时07分，如使用"您是我的儿子， "这也许是通过公式用在即位典礼上的每一个连续davidic统治者。 Together these ideas laid the basis for later NT usage of adoption imagery.连同这些构想奠定了基础，后来新台币用法通过意象。
In Greek and Roman society adoption was, at least among the upper classes, a relatively common practice.在希腊和古罗马社会领养，目前至少在上层阶级，一个比较普遍的做法。 Unlike the oriental cultures in which slaves were sometimes adopted, these people normally limited adoption to free citizens.不同于东方文化中的奴隶，有时通过，这些人通常是有限的通过，以自由公民。 But, at least in Roman law, the citizen so adopted became a virtual slave, for he came under the paternal authority of his adoptive father.不过，至少在罗马法，使公民通过成为一个虚拟的奴隶，因为他受到父亲的权威，他的养父。 Adoption conferred rights, but it came with a list of duties as well.通过赋予权利，但它来到了一份清单，列出的职务，以及。
Paul combines several of these pictures in his thought.郑明训结合几个这些照片在他的思想。 While Gal.而半乳糖。 4 begins with a picture of the law enslaving the heirs until a given date (eg, majority or the death of the father), there is a shift in vs. 4 to the adoption image in which one who was truly a slave (not a minor as in vss. 1-3) becomes a son and thus an heir through redemption.四日开始，以了解有关的法律奴化的继承人，直到某一特定日期（如多数或死亡的父亲） ，有一个转变，在主场迎战四旨在通过形象，其中一人是一个真正的奴隶（而非小象的VSS 1-3 ）变成一个儿子，因此，继承人通过赎回权。 The former slave, empowered by the Spirit, now uses the address of a son, "Abba! Father!"前者奴隶，所赋予的权力的精神，现在使用的地址是一个儿子， "雅伯金曲！父" ！
The reason for adoption is given in Eph.原因是通过给予厄。 1:5: God's love. 1:5 ：神的爱。 It was not due to his nature or merit that the Christian was adopted (and thus receives the Spirit and the inheritance, Eph. 1:14-15), but to God's will acting through Christ.这是不是因为他的性质或优点，基督教获得通过（从而获得精神和继承，以弗所书2:14-15 ） ，但上帝的意志行事，通过基督。 Adoption is a free grant to undeserving people solely from God's grace.收养是一个自由的补助金，以undeserving人全部来自上帝的恩典。
As in Galatians and Ephesians, adoption is connected to the Spirit in Romans as well.至于在加拉太书和以弗所，通过连接到精神，在罗马人一样。 It is those who are "led by the Spirit" who are sons, who have received the "spirit of sonship," not that of slavery (Rom. 8:14-15).这是那些领导的"精神"谁是儿子，曾接受"的精神sonship ， "这不是说的奴役（罗马书8:14-15 ） 。 Again the Spirit produces the cry "Abba!"再次精神产生喊出"雅伯金曲" ！ and indicates by his presence the reality of the coming inheritance.并表示，由他的存在的现实，未来的继承权。
Adoption, however, is not entirely a past event.领养，但不完全是过去的事件。 The legal declaration may have been made, and the Spirit may have been given as a down payment, but the consummation of the adoption awaits the future, for the adoption of sons includes "the redemption of our bodies" (Rom. 8:23).法律声明可能已经作出，精神可能已经给予作为首期付款，但也不断的通过等待未来，为收养的儿子将包括以"赎回自己的身体" （罗马书8时23分） 。 Thus adoption is something hoped for as well as something already possessed.因此，通过对一些希望，以及一些已经拥有。
Adoption, then, is deliverance from the past (similar to regeneration and justification), a status and way of life in the present (walking by the Spirit, sanctification), and a hope for the future (salvation, resurrection).通过，那么，是救我们脱离过去（类似再生和理由） ，地位和生活的方式，在目前（步行所体现的精神，成圣） ，以及对未来的希望（救赎，复活） 。 It describes the process of becoming a son of God (cf. John 1:12; 1 John 3:1-2) and receiving an inheritance from God (cf. Col. 3:24).它描述的过程中，成为上帝的儿子（参见约翰1:12 ;约翰一3:1-2 ） ，并接受继承上帝（参见上校3时24分） 。
PH Davids
pH值戴维斯
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
JI Cook, "The
Concept of Adoption in the Theology of Paul," in Saved by Hope,
ed.姬库克"的概念，通过在神学的保罗， "得救的希望，教育署。 JI Cook; F. Lyall, "Roman Law in the
Writings of Paul, Adoption," JBL 88:458-66; LH Marshall, The Challenge of NT
Ethics; W. v. Martitz and E. Schweizer, TDNT, VIII, 397-99; WH Rossell, "New
Testament Adoption, Graeco-Roman or Semitic?"姬库克楼lyall ， "罗马法在著作的保罗，收养， "
jbl 88:458-66 ; LH的马歇尔，挑战新台币道德;总统诉martitz和E 。 schweizer ， tdnt ，第八条， 397 -99 ;
rossell起， "新约全书通过，希腊-罗马或反犹" ？ JBL 71:233-34; DJ Theron, "Adoption' in
the Pauline Corpus," EvQ 28:6-14; J. van Seters, "The Problem of Childlessness
in Near Eastern Law and the Patriarchs of Israel," JBL 87:401-8. jbl
71:233-34 ;的DJ塞隆， "通过' ，在宝莲语料库" ， evq 28:6-14的J.车seters
"的问题，生育的，在近东国际法和patriarchs ，以色列飞机对" jbl 87 ： 401-8 。
This subject presentation in the original English language这一主题演讲，在原有的英语
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