Because we are born in sin and therefore cannot live up to God's righteous standards, condemnation (damnation, the older synonym, has other connotations today) hangs over our heads like the sword of Damocles (II Pet. 2:3; Rom. 1:18; Eph. 5:5-6; Col. 3:5-6).因为我们是诞生于罪过，因此不能辜负上帝的正义标准，谴责（ damnation ，老的代名词，有其他的内涵今日）笼罩在我们头上像达摩克利斯之剑（二宠物。 2:3 ;光碟1 ： 18岁;以弗所书5:5-6 ;上校3:5-6 ） 。 God himself is the one who condemns (Job 10:2; Jer. 42:18; John 12:48).上帝是一个人谴责（就业10时02分;哲。 42:18 ;约翰12:48 ） 。 His condemnation is based on his justice, and such condemnation is deserved (I Kings 8:32; Rom. 3:8; Gal. 1:8-9).他的谴责，是建立在对正义，而这种谴责是当之无愧（列王8时32分;光碟。 3时08分;加尔。 1:8-9 ） 。 Condemnation comes to the wicked and unrepentant (Matt. 12:41-42; Luke 11:31-32; John 5:29; Rom. 5:16, 18; II Thess. 2:12; Rev. 19:2) and results in eternal punishment (Matt. 23:33), but no OT believer who trusted in God (Ps. 34:22) or NT believer who trusts in Christ (John 3:18; 5:24) will be condemned.谴责，到了邪恶和死不悔改。 （ 12:41-42 ;路加福音11:31-32 ;约翰5点29分;光碟。 5:16 ， 18岁;第二帖2时12分;牧师19时02分）和结果在永恒的处罚。 （ 23时33分） ，但没有城市旅游局的信徒，他们所信赖的上帝（诗篇34:22 ） ，或新台币拥护者，他们相信，在基督里（约翰3点18分; 5时24分） ，将受到谴责。 Jesus came to save rather than to condemn (John 3:17), and he frees us from final condemnation (Rom. 8:1-2).耶稣来拯救，而不是谴责（约翰3点17分） ，而且他使我们从最后的谴责（罗马书8:1-2 ） 。
Conscience may cause us to condemn ourselves (I John 3:19-21), but no one can justly condemn the righteous if God is on his side (Isa. 50:9; Titus 2:7-8).良心可能使我们在谴责自己（约翰3:19-21 ） ，但没有人可以理直气壮地谴责正义的，如果是上帝对他身边（以赛亚50:9 ;弟兄2:7-8 ） 。 In fact, the Lord prevents or reverses unfair condemnation by our enemies (Pss. 37:33; 79:11; 102:19-20; 109:31).事实上，主，防止或逆转不公平的谴责，我们的敌人（ pss. 37:33 ; 79:11 ; 102:19-20 ; 109:31 ） 。 Self-righteous people should avoid condemning others (Job 32:3; Luke 6:37; Rom. 8:34; 14:3) because quickness to condemn may recoil on their own heads (Job 15:6; Ps. 34:21; Luke 6:37; Rom. 2:1; Titus 3:10-11).自我正义的人应该避免谴责别人（工作32:3 ;卢克6时37分;光碟。 8时34分; 14:3 ） ，因为快速谴责可能反冲对自己的头（就业15时06分;聚苯乙烯。 34:21 ;卢克6时37分;光碟。 2:1 ;弟兄3:10-11 ） 。 Needless to say, it is the height of arrogance and folly for sinful people to condemn a just and omnipotent God (Job 34:17, 29; 40:8).不用说，这是高度的傲慢和愚蠢为罪孽深重的人，谴责公正和万能的神（求职34:17 ， 29人; 40:8 ） 。
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It is not only human beings who are judged, however, God also judges other gods, real or imagined (Exod. 12:12; Num. 33:4; Jer. 10:14-15), and angels as well (II Pet. 2:4; Jude 6).它不仅是人类的人士判断，不过，上帝也法官别的神，真实或想象（ exod. 12时12分;序号。 33:4 ;哲。 10:14-15 ） ，和天使，以及（二宠物。 2时04分;裘德6 ） 。 The devil himself is not exempt from such judgment (I Tim. 3:6).魔鬼本身并非是免受这种判断（我添。 3时06分） 。 And although in the final analysis God is the only judge, he has chosen to allow us to participate with Christ in judging the world (Matt. 19:28; Luke 22:30; I Cor. 6:2; Rev. 20:4), including the angels (I Cor. 6:3).虽然在最后的分析中，神是唯一的法官，他选择的，以使我们能够参加与基督同在判断世界。 （ 19时28分;路加福音22:30 ，我肺心病。 6时02分;牧师20时04分） ，其中包括天使（我肺心病。 6:3 ） 。
The story of Noah's flood contains several principles concerning divine judgment that are worth careful consideration.故事中的挪亚洪水包含几个原则问题上神圣的判断，是值得慎重考虑。 (1) God's judgments are never arbitrary. （ 1 ）上帝的判决永远不会武断。 Man's sin is God's sorrow (Gen. 6:5-6).人的罪过，是上帝的悲哀（创6:5-6 ） 。 The Lord is not capricious when he judges.耶和华是不是反复无常，当他的法官。 He makes a considered and deliberate decision before unleashing his punishment.他提出了审议，并商议决定之前释放他的处罚。 (2) God can be counted on always to judge sin (Gen. 6:7). （ 2 ）神能指望总是来判断单（创6时07分） 。 No sin escapes his notice; his judgment on sin is inevitable (Rom. 2:3; Heb. 9:27-27).没有单梯上他的通知，他的判断，单是不可避免的（罗马书2:3 ;以弗所书9:27-27 ） 。 (3) God always announces judgment beforehand (Gen. 6:13). （ 3 ）上帝总是宣布判决之前（创6时13分） 。 He informs us that our evil deeds are condemned by him and will be judged by him.他在信中通知我们，我们的劣迹谴责他，并会判断，由他来决定。 (4) God always gives sinners an opportunity to repent before judging them (see Acts 17:30-31; Rom. 2:4; II Pet. 3:9). （ 4 ）上帝总是给人罪人的一个机会之前，有悔改表现来看，他们（见行为17:30-31 ;光碟。 2时04分;第二宠物。 3时09分） 。 There was a period of 120 years of grace for the people of Noah's day (Gen. 6:3).曾有一段时期， 120年的宽限期，为人民的挪亚的一天（创6:3 ） 。 (5) God always follows through on his decision to judge (cf. Gen. 7:4 with vss. 12 and 23), once he has announced it and once people have had an opportunity to repent. （ 5 ）上帝总是如下通过对他的决定来判断（参见将军7时04分与VSS的12和23 ） ，一旦他宣布，它和人们一旦有机会悔改。 His judgments are irreversible.他的判断是不可逆转的。 (6) God's judgments always lead to death (see Jer. 51:18; Hos. 6:5). （ 6 ）上帝的判断总是导致死亡（见哲。 51:18 ;居者有其屋。 6时05分） 。 Gen. 7:17-24, the only paragraph in the flood narrative that does not contain the name of God, reeks with the smell of death.将军7:17-24 ，唯一段在洪水叙述，不包含以上帝的名义，该书作者Jeffrey Young与嗅觉的死因。 When judgment results in death, God is no longer there.当判决结果在死亡，上帝不再存在。
But the flood story teaches us also that (7) God's judgments always include elements of both justice and grace.但洪水的故事告诉我们，也表示， （ 7 ）上帝的判决中一定要包括的内容既公义和恩典。 Though the story of the flood begins with judgment, it ends with redemption; though it begins with a curse (Gen. 6:7), it ends with a covenant (9:11).虽然故事的防洪始于判断，它两端与赎回，虽然它是从一种诅咒（创6时07分） ，它的最后一盟约（ 9时11分） 。 If judgment always issues life.如果判断问题，始终生活。 Judgment is never God's last or best word to those who believe in him, because "mercy triumphs over judgment" (James 2:13).判断是从来没有上帝的最后还是最好的词来那些相信他，因为"慈悲战胜判断" （詹姆斯2时13分） 。
R
Youngblood r杨布拉德
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
L. Morris, The
Biblical Doctrine of Judgment; R. Youngblood, How It All Began; F. Buchsel,
TDNT, III, 921-54; W. Schneider et al., NIDNTT, II,
361-71.属莫里斯，圣经教义的判断;传译杨布拉德，这一切是如何开始的;楼buchsel ， tdnt ，三， 921-54 ;总统施耐德等人，
nidntt ，二， 361-71 。
This subject will be treated under two heads:这个问题会在治疗下，两国元首：
I. Divine Judgment Subjectively and Objectively Considered;一，神圣的主观判断和客观地考虑;
II.二。 Pre-Christian Beliefs Concerning Judgment after Death.前基督教信仰有关判决后死亡。
Particular Judgment and General Judgment will be treated in separate articles.特别是判断和一般判断，将处理单独条款。
I. DIVINE JUDGMENT SUBJECTIVELY AND OBJECTIVELY CONSIDERED一，神圣的主观判断和客观地考虑
Divine judgment (judicium divinum), as an immanent act of God, denotes the action of God's retributive justice by which the destiny of rational creatures is decided according to their merits and demerits.神圣的判决（ judicium divinum ） ，作为一个内在的上帝的旨意，是指行动的上帝的报复性正义其中命运理性的动物，是决定根据自己的长处和短处。 This includes:这包括：
God's knowledge of the moral worth of the acts of free creatures (scientia approbationis et reprobationis), and His decree determining the just consequences of such acts;上帝的知识，道德价值的行为自由的动物（科学approbationis等reprobationis ） ，和他的法令，确定刚才的后果，这种行为;
the Divine verdict upon a creature amenable to the moral law, and the execution of this sentence by way of reward and punishment.神圣的判决书后，某种生物屈从道德律，并执行这句话的方式，奖励和惩罚。
It is clear, of course, that the judgment, as it is in God, cannot be a process of distinct and successive acts; it is a single eternal act identical with the Divine Essence.很显然的，当然，这项判决，因为它是上帝，不能是一个过程，具有鲜明的，并连续行为，它是一个单一的永恒法完全相同的神圣本质。 But the effects of the judgment, since they take place in creatures, follow the sequence of time.但这种影响的判断，因为它们发生在动物的，按照顺序的时候。 The Divine judgment is manifested and fulfilled at the beginning, during the progress, and at the end of time.神圣的判断是体现和履行在开始时，在进步，并在去年底的时候。 In the beginning, God pronounced judgment upon the whole race, as a consequence of the fall of its representatives, the first parents (Genesis 3).在开始时，上帝判决宣判后，整场比赛，作为一个后果是秋天，它的代表，首先家长说（ 3 ） 。 Death and the infirmities and miseries of this were the consequences of that original sentence.死神与软弱和苦楚是这个人的后果，认为原判决。 Besides this common judgment there have been special judgments on particular individuals and peoples.除了这个共同的判断有特殊的判断，尤其是个人和人民的意愿。 Such great catastrophes as the flood (Genesis 6:5), the destruction of Sodom (Genesis 28:20), the earthquake that swallowed up Core and his followers (Numbers 16:30), the plagues of Egypt (Exodus 6:6; 12:12), and the evil that came upon other oppressors of Israel (Ezekiel 25:11; 28:22) are represented in the Bible as Divine judgments.这么大的灾难，因为洪水（创6时05分） ，销毁据路透社11 （创28:20 ） ，地震吞噬了核心和他的追随者（数字16:30 ） ，瘟疫的埃及（出埃及记6时06分; 12时12分） ，与邪恶来到后，其他压迫者的以色列（以西结书25:11 ; 28:22 ）都派代表参加圣经作为神的判决结果。 The fear of God is such a fundamental idea in the Old Testament that it insists mainly on the punitive aspect of the judgment (cf. Proverbs 11:31; Ezekiel 14:21).害怕神的是这样一个基本的理念在旧约它要坚持主要就惩罚性方面的判断（参见谚语11时31分;以西结14时21分） 。 An erroneous view of these truths led many of the rabbis to teach that all the evil which befalls man is a special chastisement from on high, a doctrine which was declared false by Christ.这样一种错误的看法，这些真理，导致很多的拉比教导所有邪恶的遭遇，其中一名是一个特殊的责罚，从高，一个学说被宣布为假基督。
There is also a judgment of God in the world that is subjective.还有一个神的审判，在世界上是主观的。 By his acts man adheres to or deviates from the law of God, and thereby places himself within the sphere of approval or condemnation.由于其行为人，坚持还是背离了上帝的法规，从而使地方自己内部领域的审批或谴责。 In a sense, then, each individual exercises judgment on himself.在一定意义上，然后，每个人练习判断自己。 Hence it is declared that Christ came not to judge but to save (John 3:17; 8:15; 12:47).因此，我们不能宣布基督来到并非判断，但为了节省（约翰3点17分; 8:15 ; 12时47分） 。 The internal judgment proceeds according to a man's attitude: towards Christ (John 3:18).内部收益判断，根据一个人的态度：实现人人共享的基督（约翰3点18分） 。 Though all the happenings of life cannot be interpreted as the outcome of Divine judgment, whose external manifestation is therefore intermittent, the subjective judgment is coextensive with the life of the individual and of the race.虽然都在发生的生活不能被解释为成果的神圣判断，其外部表现，因此，间歇性的，主观的判断是共存与个人的生活和比赛。 The judgment at the end of time will complement the previous visitations of Divine retribution and will manifest the final result of the daily secret judgment.该判决在去年底的时候，将配合以往visitations的神灵的惩罚，并会表现出最后的结果，每天秘密的判断。 By its sentence the eternal destiny of creatures will be decided.其一句永恒命运的动物，将待决定。 As there is a twofold end of time, so there is likewise a twofold eternal judgment: the particular judgment, at the hour of death, which is the end of time for the individual, and the general judgment, at the final epoch of the world's existence, which is the end of time for the human race.这里存在一个双重的结束时间，所以同样具有双重永恒的判断：特定的判断，在一小时的死亡，这是最后的时间，让个人，和一般的判断，在最后一次划时代的世界存在的，这是去年底的时候，为人类。
II.二。 PRE-CHRISTIAN BELIEFS CONCERNING JUDGMENT AFTER DEATH前基督教信仰有关判决后死亡
The idea of a final readjustment beyond the grave, which would rectify the sharp contrast so often observed between the conduct and the fortune of men, was prevalent among all nations in pre-Christian times.构思最后调整超出了严重的，这将改善形成鲜明对比的，所以常常观察之间的行为与财富的男人，是普遍存在的所有国家之间在前基督教时代。 Such was the doctrine of metempsychosis or the transmigration of souls, as a justification of the ways of God to man, prevailing among the Hindus of all classes and sects, the Pythagoreans, the Orphic mystics, and the Druids.这是中庸metempsychosis或轮回的灵魂，作为一个理由的方式上帝男子，当时其中印度教徒的各阶层和各教派， pythagoreans ， orphic神秘主义者和druids 。 The doctrine of a forensic judgment in the unseen world, by which the eternal lot of departed souls is determined, was also widely prevalent in pre-Christian times.该学说的一个法医的判断，在看不见的世界，其中有很多永恒的灵魂离开了决心，也获得广泛流行的前基督教时代。
The Egyptian idea of the judgment is set forth with great precision of detail in the "Book of the Dead", a collection of formulae designed to aid the dead in their passage through the underworld (EGYPT).埃及的想法判决提出了非常精密的细节，在"书的死亡" ，这是一个收集公式旨在帮助死者在他们通过黑社会（埃及） 。 The Babylonians and the Assyrians make no distinction between the good and the bad so far as the future habitation is concerned.巴比伦人和亚述人不区分好的和坏的，所以对于将来的居住情况感到关注。 In the Gilgames epic the hero is marked as judge of the dead, but whether his rule was the moral value of their actions is not clear.在gilgames史诗英雄，其标志是担任法官的死，但无论他的统治是道德价值对他们的行为并不很清楚。 An unerring judgment and compensation in the future life was a cardinal point in the mythologies of the Persians, Greeks, and Romans.一个无误的判断和补偿，在今后的生活中是一个最基本的一点，在神话的波斯人，希腊人，罗马人。 But, while these mythological schemes were credited as strict verities by the ignorant body of the people, the learned saw in them only the allegorical presentation of truth.但是，尽管这些神话计划被记为严格verities由无知身体的人，据悉，从他们身上看到了，只有寓言陈述事实。 There were always some who denied the doctrine of a future life, and this unbelief went on increasing till, in the last days of the Republic, skepticism regarding immortality prevailed among Greeks and Romans.有总是有些人否认该学说作为未来的生活，这不信者又增加至，在过去几天的共和国，持怀疑态度，对于普遍存在的不朽之间希腊人和罗马人。
With the Jews.与犹太人。 the judgment of the living was a far more prominent idea than the judgment of the dead.判决的生活是一个更为突出的想法比判断死者。 The Pentateuch contains no express mention of remuneration in the future life, and it was only at a comparatively late period, under the influence of a fuller revelation, that the belief in resurrection and judgment began to play a capital part in the faith of Judaism.该pentateuch并无明文提及的报酬，在今后的生活中，它只是在一个相对后期的影响下，更全面的启示，相信在复活和判断能力，开始发挥资本的一部分，在信仰犹太教。 The traces of this theological development are plainly visible in the Machabean era.的痕迹，这神学发展，是赤裸裸地看见在machabean时代。 Then arose the two great opposing parties, the Pharisees and the Sadducees, whose divergent interpretations of Scripture led to heated controversies, especially regarding the future life.当时产生了两个伟大的反对党派，法利赛和撒都该人，其不同的解释经文导致了激烈的争论，尤其是关于未来的生活。 The Sadducees denied all reward and penalty in the hereafter, while there opponents encumbered the truth with ludicrous details.该撒都该人否认了所有的奖励与惩罚，在来世，而对手作保真理与荒谬的细节。 Thus some of the rabbis asserted that the trumpet which would summon the world to judgment would be one of the horns of the ram which Abraham offered up instead of his son Isaac.因此，一些拉比声称小号将召集世界各地的判决将会是其中一个角的羊，其中亚伯拉罕优惠，而不是他的儿子以撒。 Again they said: "When God judges the Israelites, He will stand, and make the judgment brief and mild; when He judges the Gentiles, he will sit and make it long and severe."再次，他们说： "当上帝法官以色列人，他将立场，并作出判断短暂和温和的，当他的法官外邦人，他将参加并使其长期和严重的" 。 Apart from such rabbinical fables, the current belief reflected in the writings of the rabbis and the pseudographs at the beginning of the Christian Era was that of a preliminary judgment and of a final judgment to occur at the consummation of the world, the former to be executed against the wicked by the personal prowess of the Messiah and of the saints of Israel, the latter to be pronounced as an eternal sentence by God or the Messiah.除了这些犹太教寓言，目前的信仰，反映在著作的拉比和pseudographs在开始的基督教时代是一个初步的判断和对最后判决将发生在圆满的世界，前者被处决反对邪恶，由个人大显神通的弥赛亚和圣徒的以色列，而后者要突出它作为一个永恒的刑期由上帝或弥赛亚。 The particular judgment of the individual person is lost sight of in the universal judgment by which the Messiah vindicate the wrongs endured by Israel.具体的判断，就个别人抛诸脑后，在普遍判断，其中弥赛亚平反错误所经受的以色列。 With Alexandrian Judaism, on the contrary, with that at least of which Philo is the exponent, the dominant idea was that of an immediate retribution after death.与亚历山大犹太教，与此相反，同表示，至少其中斐洛是指数，主导思想是，一个即时报应后死亡。 The two dissenting sects of Israel, the Essenes and the Samaritans, were in agreement with the majority of Jews as to the existence of a discriminating retribution in the life to come.两个教派的反对以色列， essenes和撒玛利亚，分别在协定与大多数犹太人，以确实存在一种歧视，遭报应的生命来。 The Essenes believed in the preexistence of souls, but taught that the after-existence was an unchanging state of bliss or woe according to the deeds done in the body.该essenes相信在preexistence的心灵，但教授表示，离职后的存在是一个不变的状态布利斯或灾据事迹做了身体。 The eschatological tenets of the Samaritans were at first few and vague.该eschatological原理撒玛利亚人，在最初数和模糊的。 Their doctrine of the resurrection and of the day of vengeance and recompense was a theology patterned after the model of Judaism, and first formulated for the sect by its greatest theologian, Marka (AD fourth century)其学说的复活和一天的复仇和赔偿是一个神学的图案后，该模型的犹太教，并首先制定了为教派，其最大的神学家，马尔卡（公元4世纪）
Publication information Written by JA McHugh.出版信息书面司法机构政务长mchugh 。 Transcribed by Donald J. Boon.转录由现任j.好事。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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