Eschatology, a term of Greek derivation meaning literally "discourse about last things," typically refers to the Judeo Christian doctrine of the coming of the kingdom of God and the transformation or transcendence of history.末世，任期希腊语派生字面上的意思"话语约上的东西" ， 通常是指以犹太教基督教教义的到来，神的国度和改造还是超越历史的进程。
The distinction between transformation and transcendence reflects the difference between Old Testament messianism, which looked for the coming of the kingdom of God within a historical framework, and New Testament apocalypticism, which expected the total dissolution of the world at the last judgment.区分转型与超越体现区别旧约messianism ，寻找未来的神的国度一种历史框架，以及新约圣经大卫教派，其中，预计总溶解世界上最后的判断。
The end of history in Western religions, however, is not a cyclical return to a primordial world outside history as it is in the eschatologies of non Western religions, such as Buddhism and Hinduism.历史的终结，在西方的宗教，但是，是不是一个周期性回归到原始世界历史之外，因为它是在eschatologies非西方宗教，如佛教和印度教。 In the Judeo Christian tradition, even the dissolution of history is based in a historical future.在犹太教和基督教的传统，即使在解散历史，是基于在一个历史的未来。 The New Testament concept of Parousia ("coming presence") appears to refer to both the present and the continuing Salvation among believers in Jesus Christ and the literal Second Coming of Christ that will bring an evil world to judgment before salvation.新约圣经的概念，达到圆满（下称"未来存在" ） ，似乎是指无论现在和持续救赎之间，信教耶稣基督和字面耶稣第二次来表示，将带来一个邪恶的世界，以判断前，救赎。 The latter view is reflected in Millenarianism, which also teaches an Antichrist. 后者的看法是，反映在millenarianism ，其中还教授的一个箴。
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Bibliography
参考书目
TJJ Altizer, The
Descent into Hell (1970); RK Bultmann, The Presence of Eternity: History and
Eschatology (1957); RH Charles, Eschatology: The Doctrine of the Future Life in
Israel, Judaism and Christianity (1899 - 1963); M Eliade, Cosmos and History
(1959); WH Gloer, ed., Eschatology and the New Testament (1988); D Gowan,
Eschatology in the Old Testament (1985); PC Phan, Eternity in Time
(1988). tjj altizer ，后裔入地狱（ 1970年） ;在RK布特曼，在场的永恒：历史与末世（ 1957年）
;铑查尔斯末世：中庸之道，未来生活在以色列，犹太教和基督教（ 1899 -1 963） ;米eliade ，宇宙的历史（ 1959年）
;格勒厄起，海关，末世和新约圣经（ 1988条） ， d gowan ，在末世旧约（ 1985年） ;筹委会藩，在永恒的时间（ 1988年） 。
Eschatology is literally "discourse about the last things," doctrine concerning life after death and the final stage of the world.末世是字面上的"话语约上的东西， "主义关于死后的生命，并在最后阶段对世界的看法。 The origin of this doctrine is almost as old as humanity; archaeological evidence of customs in the Old Stone Age indicates a rudimentary concept of immortality.起源学说，这几乎是同样久远的人类;考古证据的，海关在旧石器时代，标志着一个起码的概念不朽。 Even in early stages of religious development, speculation about things to come is not wholly limited to the fate of the individual.即使在早期阶段，宗教发展，炒作的东西来，是不是完全限于命运个人。 Such devastating natural phenomena as floods, conflagrations, cyclones, earthquakes, and volcanic eruptions have always suggested the possibility of the end of the world.这种毁灭性的自然现象，洪水，火灾，龙卷风，地震和火山喷发一直建议的可能性，世界的末了。 Higher forms of eschatological thought are the product of a complex social organism and an increased knowledge of natural science.更高形式的eschatological以为都是该产品的一个复杂的社会有机体，并增加了知识的自然科学。 Often myths of astrological origin, the concept of retribution, or the hope of deliverance from present oppressions provided the material or motive for highly developed eschatologies.常常神话星座起源，概念的报应，还是希望能救我们脱离目前的压迫提供了物质或动机为高度发达的eschatologies 。 Prolonged observation of planetary and solar movement made possible the conception of a recurrence, at the end of the present cycle, of the events connected with the origin of the world and a renovation of the world after its destruction.长期观察行星和太阳的运动成为可能的概念再次出现，到了最后，本周期，在该事件与世界的本源和改造世界上仅次于其销毁。
The development of eschatological speculation, therefore, generally reflects the growth of human intellectual and moral perceptions, the larger social experience of men and women, and their expanding knowledge of nature.发展eschatological投机，因此，普遍反映增长的人类智力和道德观念，较大的社会经验的男人和女人，以及他们的扩展知识的性质。 The outward forms of the doctrine of eschatology vary, however, according to the characteristics of the environment and of the peoples.向外形式的学说末世各有不同，但是，根据我的特点，环境和人民。
The ideas held throughout history concerning the future of the world and of humanity are only imperfectly known today.这个想法在整个历史上的关于世界的未来，以及人类是唯一不完美的知名今天。 The belief in a coming destruction of the world by fire or flood is found among groups in the Pacific islands as well as among American aborigines; this belief probably did not originate in astronomical speculation, but was rather engendered by some terrifying earthly experience of the past.相信在未来的世界将要毁灭的火灾或水灾，发现各组间在太平洋岛屿之间以及美洲原住民;这种信念可能没有起源于天文数字的投机活动，而是产生了一些可怕的人间过去的经验。 The ancient Persians, who adopted the doctrines of their religious teacher Zoroaster, developed the basic idea of the coming destruction of the world by fire into the concept of a great moral ordeal.古代波斯人，他们通过学说他们的宗教教师zoroaster ，发展的基本构想，未来世界将要毁灭的，由火灾的概念，一个伟大的道德磨难。 According to this belief, at the end of the world the worshipers of the lord Mazda will be distinguished from all other people by successfully enduring the ordeal of molten metal, and the good will then be rewarded.根据这一信念，在去年底的世界会众的主马自达将有别于其他所有的人，成功地承受磨难的熔融金属，以及良好的，然后得到回报。 This concept is found in the Gathas, the earliest part of the Avesta, the bible of Zoroastrianism.这个概念被发现在该gathas ，最早的一部分，该avesta ，圣经的zoroastrianism 。 It is not certain that the idea of a resurrection from death goes back to the period represent ed by the Gathas.这是不能肯定的想法一复活，从死亡追溯到期间代表署所gathas 。 But the Greek historian Herodotus seems to have heard of such a Persian belief in the 5th century BC, and Theopompus of Chios, the historian of Philip II, king of Macedon, described it as a Mazdayasnian doctrine.但希腊历史学家希罗多德似乎听到了这样一个波斯语的信仰是在公元前5世纪，并theopompus的流行病，历史学家菲利普二，国王macedon ，形容这是作为一个mazdayasnian教义。
Similarities can be seen between the ancient Greek concepts of heaven and hell and those of Christian doctrine.相似之处，可以看出，与古希腊的概念，天堂与地狱与基督教的教义。 The Homeric poems and those of Hesiod show how the Greek mind conceived of the future of the soul in Elysium or in Hades.在荷马的诗与那些赫希尔德查看如何希腊语记构思未来的灵魂，在elysium还是在地狱。 Through the Orphic and Eleusinian mysteries this thought was deepened.通过orphic和eleusinian奥秘，这一思想深化。 That the future of nations and the world also played an important role in Greek and Roman thought is evident from the prophecies of the Sibyls.指出，未来的国家和世界上也发挥了重要作用，在希腊罗马思想是显而易见的，从预言的sibyls 。 An eschatological philosophy dominated the epoch ushered in by the conquests of Alexander the Great, and Greco-Roman thought became suffused with Oriental ideas in its speculation upon the future of the world.一个eschatological哲学主宰的时代，迎来了所征服的亚历山大大帝，及希腊罗马式的思考，成为弥漫东方理念在其投机后，世界的未来。 In a similar manner the Scandinavian idea of the destruction of the earth by fire and its subsequent renovation under higher heavens-to be peopled by the descendants of the surviving pair, Lif and Lifthrasir (as set forth in the Elder Edda) - reflects an early Nordic interpretation of the idea of hell and heaven.以类似方式斯堪的纳维亚的想法毁灭地球的火灾及其以后的改造下，更高老天爷-被peopled由后裔尚存一双， LIF和lifthrasir （所列老edda ） -反映了早期北欧解释的想法地狱和天堂。
After the conquest of Palestine by the Roman general Pompey the Great in 63 BC, the Jews longed for a descendant of the line of David, king of Israel and Judah, who would break the Roman yoke, establish the empire of the Jews, and rule as a righteous king over the subject nations.之后，征服巴勒斯坦，由罗马将军pompey伟大，在公元前63 ，犹太人渴望能够有一个后代路线大卫，以色列的国王和犹大，他们将打破罗马枷锁，建立帝国的犹太人，而治之作为一个正义的国王超过主题国。 This desire ultimately led to the rebellion in AD 66-70 that brought about the destruction of Jerusalem.这一愿望最终导致叛乱专案66-70导致毁灭耶路撒冷。 When Jesus Christ proclaimed the coming of the kingdom of heaven, it was natural, therefore, that despite his disavowal, he should be understood by some to be a claimant to the kingship of the Jews.当耶稣宣布未来的天国，这是自然的事，因此，尽管他disavowal ，他应该明白，有些成为索赔人向王权的犹太人。 His disciples were convinced that he would return as the Messiah upon the clouds of heaven.他的弟子们都确信，他将回报以弥赛亚后，云彩的天堂。 It is unlikely, however, that the final judgment and the raising of the dead were ever conceived by an adherent of the Jewish faith as functions of the Messiah.这是不可能的，但是，最后的判决和提高死者都是以往所设想的一个坚持信仰犹太教作为职能的弥赛亚。
In Christian doctrine, eschatology has traditionally included the second advent of Christ, or Parousia, the resurrection of the dead, the last judgment, the immortality of the soul, concepts of heaven and hell, and the consummation of the kingdom of God.在基督教的教义，末世历来列入第二来临的基督，或圆满，死人复活，最后审判，灵魂，观念的天堂与地狱，并圆满的神的国度。 In the Roman Catholic church, eschatology includes, additionally, the beatific vision, purgatory, and limbo.在罗马天主教会，包括末世，此外， beatific视野，炼狱，而无所适从。
Although the great creeds of Christendom affirm the belief in a return to the son of God to judge the living and the dead, and in a resurrection of the just and the unjust, Christianity through the centuries has shown wide variation in its interpretation of eschatology.虽然伟大教义的基督教肯定的信念，回到上帝的儿子来判断活人与死人，而且在复活的公正和不公正，基督教经过数百年已表现出很大的差异在解释末世。 Conservative belief has usually emphasized a person's destiny after death and the way in which belief in the future life affects one's attitude toward life on earth.保守的信仰通常强调一个人的命运后，死亡和以何种方式信念，在今后的生活中影响一个人的态度，地球上的生命。 Occasionally certain sects have predicted the imminent end of the world.有时某些教派曾预测，即将结束的世界。
Islam adopted from Judaism and Christianity the doctrine of a coming judgment, a resurrection of the dead, and everlasting punishments and rewards.伊斯兰教通过从犹太教和基督教的教义是一位未来的判断，从死中复活的，永久的惩罚和奖励。 Later, contact with Persian thought greatly enriched Islamic eschatology.后来，接触波斯语思想，极大地丰富了伊斯兰末世。 Especially important was the belief in the reincarnation of some great prophet from the past.尤其重要的是信念，在轮回的一些伟大的先知，从过去。 Time and again the world of Islam has been stirred by the expectation of Mahdi, the Muslim messiah, to reveal more fully the truth, or to lead the faithful into better social conditions on earth.一次又一次的伊斯兰世界已经激起所期望的马赫迪，穆斯林弥赛亚，以揭示更充分事实，或带领信徒到更好的社会条件，在地球上。 Iran and Africa have had many such movements.伊朗和非洲曾经有过多次这样的动作。
In modern Judaism the return of Israel to its land, the coming of the Messiah, the resurrection of the dead, and everlasting retribution are still expected by the Orthodox, but the more liberal base the religious mission of Israel upon the regeneration of the human race and upon hope for immortal life independent of the resurrection of the body.在现代犹太教返回以色列对其土地，未来的弥赛亚，从死中复活的，永久的报应仍可望由东正教，但更自由基地的宗教使命以色列后，再生的人类经希望不朽的生命独立的复活的身体。
Eschatology is traditionally defined as the doctrine of the "last things" (Gr. eschata), in relation either to human individuals (comprising death, resurrection, judgment, and the afterlife) or to the world.末世是传统上被定义为教义的"最后的事物" （ gr. eschata ） ，在有关要么人类个体（包括死亡，复活，判断力差，来世） ，或到世界各地。 In this latter respect eschatology is sometimes restricted to the absolute end of the world, to the exclusion of much that commonly falls within the scope of the term.在这方面，后者是末世，有时还受到限制，以绝对世界的末了，而排除许多常见的是属于一词的范围。 This restriction is unwarranted by biblical usage: the Hebrew be'aharit hayyamim (LXX en tais eschatais hemerais, "in the last days") may denote the end of the present order or even, more generally, "hereafter."这项限制是不必要的，由圣经的用法：希伯来语be'aharit hayyamim （ lxx恩tais eschatais hemerais ， "在最后的日子" ） ，可能是指年底现行秩序或什至更一般地说， "来世" 。
The biblical concept of time is not cyclical (in which case eschatology could refer only to the completion of a cycle) or purely linear (in which case eschatology could refer only to the terminal point of the line); it envisions rather a recurring pattern in which divine judgment and redemption interact until this pattern attains its definitive manifestation.圣经中的概念，时间是不是周期性的（在这种情况下末世可能只是指完成一个周期） ，也不是单纯的线性（在这种情况下，可以末世仅指终点的路线） ，它的设想，而不是一再出现的格局这神圣的判断和赎回互动，直到这个模式达到，其最终的表现形式。 Eschatology may therefore denote the consummation of God's purpose whether it coincides with the end of the world (or of history) or not, whether the consummation is totally final or marks a stage in the unfolding pattern of his purpose.末世因此可能是指圆满的上帝的宗旨，是否符合世界的末了（或历史）与否，是否圆满，是完全最后还是标志着一个阶段，在开展模式，其目的。
According to Pss.据PSS的。 73 and 139 one who walks with God in life cannot be deprived of his presence in death: "If I make my bed in Sheol, thou art there!" 73条和第139条之一，社会各界人士与上帝，在生命不能被剥夺了他的存在，死亡的： "如果我让我的床sheol ，祢有" ！ (Ps. 139:8). （诗篇139:8 ） 。 While Job and his friends generally discount the possibility of life after death (Job 14:10 - 12) and do not suppose that the comforts of a future existence can compensate for the sufferings of the present, Job asserts, in a moment of triumphant faith, that if not in this life then after death he will see God rise up to vindicate him (Job 19:25 - 27).而就业和他的朋友们一般折扣的可能性后，生活死亡（求职14:10 -1 2） ，不要假设舒适的未来存在，可以弥补的痛苦，目前，求职断言，在一刹那间的战无不胜的信念说，如果不是在这生活，然后死亡后，他所见到的神起来，以证明他（指就业19时25分-2 7） 。
The hope of national resurrection finds earlier expression than that of individual resurrection.民族的希望复活认定较早表达比个别复活。 In Ezekiel's vision of the valley of dry bones, where the divine breath breathes new life into corpses, a national resurrection is in view: "These bones are the whole house of Israel" (Ezek. 37:11).在以西结的远见山谷干骨头，而神圣的气息呼吸注入新的生命体，一个国家的复活，是在观点： "这些人骨是整个以色列家" （ ezek. 37:11 ） 。 National resurrection may also be promised in Isa.全国复活也可能答应在伊萨。 26:19: "Thy dead shall live, their bodies shall rise." 26:19 ： "你死不得活，他们的身体会上升" 。 Individual resurrection first becomes explicit in Dan.个别复活首次成为明确丹。 12:2. 12:2 。
The persecution of martyrs under Antiochus Epiphanes gave a powerful impetus to the resurrection hope.迫害烈士下安提阿古epiphanes了强大的动力，以复活的希望。 Henceforth belief in the future resurrection of at least the righteous dead became part of orthodox Judaism, except among the Sadducees, who claimed to champion the oldtime religion against Pharisaic innovations.从此相信，在未来的复活，至少正义死成了一部分正统犹太教，除其中撒都该人，他们自称是冠军了oldtime宗教反pharisaic创新。 With this new emphasis goes a sharper distinction between the posthumous fortunes of the righteous and the wicked, in Paradise and Gehenna respectively.这一新的工作重点有云锐利的区别追授命运的正义与邪恶，在天堂和地狱之分别。
In the earliest significant mention of this "day of the Lord" (Amos 5:18 - 20) the Israelites are rebuked for desiring it so eagerly because it will bring not light and joy (as they hope) but darkness and mourning.在最早的显着提这个"主日" （阿莫斯5时18 -2 0）以色列人都斥责为渴望如此急切，因为它会带来不轻与喜悦（他们希望） ，但黑暗和哀伤。 Since Yahweh is utterly righteous, his intervention to vindicate his cause must involve his judgment on unrighteousness wherever it appears, especially among his own people, who had exceptional opportunities of knowing his will.由于雅威是完全正义的，他的干预，以维护他的事业，必须有他的判断，对不正的地方，它出现时，尤其是在他自己的人，曾在特殊的机会，不知他的意志。
Psalmists and prophets recognized that, while Yahweh's kingship was exercised in many ways, the reality which they saw fell short of what they knew to be the ideal. psalmists和先知们认识到，虽然雅威的王位是行使在许多方面，现实的，他们看到了低于他们知道自己有哪些必须的理想。 Even in Israel Yahweh's sovereignty was inadequately acknowledged.即使是在以色列雅威的主权是不够公认的事实。 But one day the tension between ideal and reality would be resolved; on the day of Yahweh his kingship would be universally acknowledged, and the earth would be filled with "the knowledge of the Lord" (Isa. 11:9; Hab. 2:14).但一天的紧张局势在理想与现实之间将得到解决;公布之日雅威他的王位，将成为举世公认的，大地将充满了"知识的上帝" （以赛亚书11时09分;民政事务局2 ： 14 ） 。 His effective recognition as "king over all the earth" is portrayed in terms of a theophany in Zech.他有效地识别为"国王所有地球"是描绘在计算一个theophany在撒加利亚。 14:3 - 9. 14时03 -9 。
The decline of the Davidic monarchy emphasized the contrast between what was and what ought to be.下降的davidic君主立宪强调反差，是什么和什么应当做的。 That monarchy represented the divine kingship on earth, but its capacity to do so worthily was impaired by political disruption, social injustice, and foreign oppression.认为君主立宪制为代表的神圣王权地球上的，但它有能力这样做的抱负是受损的政治混乱，社会不公，以及外来的压迫。 As the fortunes of David's house sank ever lower, however, there emerged with increasing clarity the figure of a coming Davidic king in whom the promises made to David would be fulfilled and the vanished glories of earlier times would be restored and surpassed (Isa. 9:6 - 7; 11:1 - 10; 32:1 - 8; Mic. 5:2 - 4; Amos 9:11 - 12; Jer. 23:5 - 6; 33:14 - 22).作为财富的大卫的房子沉没越来越低，不过，涌现出越来越清晰的数字是一位未来davidic国王在其中所作出的承诺，以大卫可以达到这个消失的辉煌时代将恢复并超过（以赛亚九日： 6 -7 ; 1 1时0 1分- 10岁; 3 2 :1-八;麦克风。5时0 2分-四;阿莫斯9时11分- 12岁;哲。2 3时0 5分-六;3 3 :1 4 - 22）。
This hope of a Davidic Messiah, Yahweh's permanent vicegerent, dominates much subsequent Jewish eschatology.这个愿望是一个davidic弥赛亚，雅威的永久vicegerent ，主宰得多随后犹太末世。 In some portrayals of the new age, however, the Davidic ruler is overshadowed by the priesthood, as in Ezekiel's new commonwealth (Ezek. 46:1 - 10) and later in the Dead Sea Scrolls, where the Davidic Messiah is subordinate to the chief priest, who will be head of state in the coming age.在一些描绘的新时代，然而， davidic统治者是蒙上了神职人员，在以西结的新的英联邦（ ezek. 46:1 -1 0）和后来在死海古卷，那里d avidic弥赛亚是从属于行政教士，他们将国家元首，在即将到来的时代。
Another form of eschatological hope appears in Daniel.另一种形式的eschatological希望出现在丹尼尔。 No king reigns in Jerusalem, but the Most High still rules the kingdom of men and successive world emperors attain power by his will and hold it so long as he permits.没有国王笼罩在耶路撒冷，但最高级的规则仍王国的男子和历届世界帝王权力达到他的意志和持有它，只要他的许可证。 The epoch of pagan dominion is limited; on its ruins the God of heaven will set up an indestructible kingdom.具有划时代意义的异教统治是有限的;其废墟上的神，天国将设立一个坚不可摧的王国。 In Dan.在丹。 7:13 this eternal and universal dominion is given at the end time to "one like a son of man," who is associated, if not identified, with "the saints of the Most High" (Dan. 7:18, 22, 27). 7时13分，这永恒的和普遍的统治，是由于在去年底的时候，以"一个像人子" ，他们是有联系的，如果不是确定了以"圣人的最高级" （ dan. 7点18 ， 22 ， 27 ） 。
Jesus' Galilean preaching, summarized in Mark 1:15 ("The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel"), declares the fulfillemnt of Daniel's vision: "The time came when the saints received the kingdom" (Dan. 7:22).耶稣'伽利略的说教，总结了在商标1:15 （以下简称"时间就是完成后，和神的国度，是在手;思悔改，并相信在福音" ） ，宣告了fulfillemnt丹尼尔的抱负： "时间来到时，圣人收到王国" （ dan. 7时22分） 。 In one sense the kingdom was already present in Jesus' ministry: "If it is by the finger of God that I cast out demons, then the kingdom of God has come upon you" (Luke 11:20; cf. Matt. 12:28).从某种意义来说，王国已经是目前在耶稣'部说： "如果它是由手指的神，让我投出魔，那神的国度已经来到你" （路加福音11:20 ;比照马特12 ： 28 ） 。 But in another sense it was yet future.不过，从另一个意义上讲，它是尚未未来。 Jesus taught his disciples to pray, "Thy kingdom come" (Luke 11:2).耶稣教导他的弟子们祈祷， "你的英国回来" （路加福音11时02分） 。 In this sense it would come "with power" (Mark 9:1), an event variously associated with the resurrection of the Son of man or with his advent "with great power and glory" (Mark 13:26).从这个意义上讲，它会来"与权力" （马克9:1 ） ，一个事件相关的各种与复活的人子，或与他的到来， "以极大的权力和荣耀" （马克13:26 ） 。
The expression "the Son of man" figures prominently in Jesus' teaching about the kingdom of God, especially after Peter's confession at Caesarea Philippi (Mark 8:29).表达"人子"显要在耶稣的教学神的国度，尤其是在彼得的供述，在caesarea Philippi撰写（马克8时29分） 。 It echoes Daniel's "one like a son of man" (Dan. 7:13).它呼应丹尼尔的"一个像人子" （ dan. 7时13分） 。 In Jesus' teaching he himself is the Son of man.在耶稣的教学，他本人是人子。 But while he speaks occasionally, in Daniel's terms, of the Son of man as "coming with the clouds of heaven" (Mark 14:62), he more often speaks of the Son of man as destined to suffer, in language reminiscent of the servant of Yahweh in Isa.不过，虽然他说话有时，在丹尼尔的用语，是人子"来与云的天堂" （马克14:62 ） ，他更常讲的人子，作为注定要吃亏，在语言上让人想起了仆人雅威在伊萨。 52:13 - 53:12. 52:13 -5 3:12。 This protrayal of the Son of man in terms of the servant is quite distinctive, in that Jesus undertook to fulfill personally what was written of both.这protrayal的人子而言仆人，是相当独特的，在这耶稣承诺履行个人是什么书面两种方式。 As Daniel's "one like a son of man" receives dominion from the Ancient of Days, so Jesus receives it from his Father.作为丹尼尔的"一个像人子"收到的Dominion从古代的日子，所以耶稣收到它从他的父亲。 As Daniel's "saints of the Most High" receive dominion, so Jesus shares his dominion with his followers, the "little flock" (Luke 12:32; 22:29 - 30).作为丹尼尔的"圣人的最高级"接受统治，所以耶稣分享他的统治与他的追随者， "小群" （路加福音12时32分; 22时29分-3 0） 。 But its fullness must await the suffering of the Son of man (Luke 17:25).但其丰满必须等待的痛苦人子（卢克17时25分） 。
Sometimes Jesus uses "life" or "eternal life" (the life of the age to come) as a synonym for "the kingdom of God"; to enter the kingdom is to enter into life.有时耶稣使用的"生命"或"永恒的生命" （生命的年龄来）作为一个别名为"神的国度" ，进入英国是进入生活。 This links the kingdom with the new age, when the righteous are brought back from death to enjoy resurrection life.这是连接英国与新的时代，站在正义是带回了死刑享有复活的生命。
In the apostolic teaching this eternal life may be enjoyed here and now, although its full flowering awaits a future consummation.在使徒的教诲，这永恒的生命，可享受现在在这里，虽然其全面开花，有待未来的圆满。 The death and resurrection of Christ have introduced a new phase of the kingdom, in which those who believe in him share his risen life already, even while they live on earth in mortal body.死亡和复活的基督，出台了新一期的王国，其中那些相信他分享他的人生增加了，尽管他们生活在地球上，在凡人身体。 There is an indeterminate interval between Christ's resurrection and parousia, and during this interval the age to come overlaps the present age.还有一个不确定的间隔基督的复活，并圆满，并在此区间年龄来重叠当今时代。 Christians live spiritually in "this age" while they live temporally in "this age"; through the indwelling Spirit of God they enjoy the resurrection life of "that age" in anticipation.基督徒活在精神上， "这个年龄" ，而他们居住过暂时性的，在"这个时代" ，通过留置上帝的精神，他们享受生命复活的"时代"的预期。
This outlook has been called "realized eschatology."这面貌发生了被称为"实现了末世" 。 But the realized eschatology of the NT does not exclude an eschatological consummation to come.但实现的末世新台币不排除一个eschatological圆满来。
According to Albert Schweitzer's "consistent eschatology," Jesus, believing himself to be Israel's Messiah, found that the consummation did not come when he expected it (cf. Matt. 10:23) and embraced death in order that his parousia as the Son of man might be forcibly brought to pass.根据史怀哲的"末世一致的， "耶稣，相信他已经成为以色列的弥赛亚，发现该圆满没有来时，他预计，它（参见马特。 [ 10:23 ] ）拥抱死亡，令他圆满，因为儿子名男子可能被强行带到通过。 Since the wheel of history would not respond to his hand and turn round to complete its last revolution, he threw himself on it and was broken by it, only to dominate history more decisively by his failure than he could have done by attaining his misconceived ambition.由于历史的车轮不会回应他的手和转身，以完成其上的革命，他义无返顾地自己的意见，并打破了由它，只有主宰历史上更果断，他的失败，比他本来可以做的，达到他所引用的野心。 His message, Schweitzer held, was thoroughly eschatological in the sense exemplified by the crudest contemporary apocalypticism.他的贺词中，施魏策尔举行的，是彻底地eschatological在意义上所体现crudest当代大卫教派。 His ethical teaching was designed for the interim between the beginning of his ministry and his manifestation in glory.他的伦理教学，是专为中期之间开始他的部和他的表现，再创辉煌。 Later, when his death was seen to have destroyed the eschatological conditions instead of bringing them in, the proclamation of the kingdom was replaced by the teaching of the church.后来，当他的去世被认为是破坏了eschatological条件，而不是将它们彼此，宣布王朝所取代，教学的教会。
Schewitzer's interpretation of Jesus's message was largely a reaction against the liberal nineteenth century interpretation, but it was equally one sided and distorted in its selection from the gospel data. schewitzer的诠释耶稣的讯息，主要是反应对自由，十九世纪的解释，但同样一个片面和歪曲其选择从福音的数据。
Later Rudolf Otto and CH Dodd propounded a form of realized eschatology.后来鲁道夫奥托和CH多德提出的一种形式实现了末世。 Dodd interpreted Jesus' parables in terms of the challenge to decision which confronted his hearers in his announcement that the kingdom of God had arrived.多德解释耶稣' parables而言，面临的挑战，以决定面对他的hearers在他宣布神的国度已经到来。 Dodd viewed the kingdom as coming in Jesus' life, death, and resurrection; to proclaim these events in their proper perspective was to proclaim the good news of the kingdom of God.多德认为，王国如来，在耶稣的生命，死亡，与复活;宣布这些事件在他们的正确观点是宣布好消息的神的国度。 Jesus' future coming did not, at first, come into the picture.耶稣的未来前途没有，首先接触到的图片。 His redeeming work constituted the decisive or eschatological manifestation of the power of God operating for the world's salvation; the later concentration on a further "last thing" in the future betokened a relapse into Jewish apocalypticism, which relegated to a merely "preliminary" role those elements of the gospel which were distinctive of Jesus' message.他的挽救工作构成了决定性或eschatological体现上帝的力量经营，为世界的救赎;后来浓度就进一步"上的事" ，今后betokened复发成犹太大卫教派，它降低到仅仅是"初步"的角色，那些要素的福音，其中独特的耶稣'信息。
(As time went on, Dodd made more room for a future consummation: what came to earth with Christ's incarnation was finally decisive for the meaning and purpose of human existence, so that, at the ultimate winding up of history, humankind will encounter God in Christ.) （随着时间的推移，多德取得了更大的空间，为今后的圆满：什么来到地球与基督的化身，最后是决定性的意义和目的，人的存在，所以说，在最终清盘的历史，人类还会遇到上帝基督） 。
Joachim Jeremias, who acknowledges indebtedness to Dodd, found that Jesus' parables express an eschatology "in process of realization"; they proclaim that the hour of fulfillment has struck and compel hearers to make up their minds about Jesus' person and mission.约阿希姆jeremias ，谁承认欠债多德，发现耶稣' parables发表末世"的过程中实现" ，他们宣称小时圆满已迫使hearers ，以弥补自己的头脑，对耶稣的人的使命。
Dodd's pupil, JAT Robinson, interprets Christ's parousia not as a literal event of the future but as a symbolical or mythological presentation of what happens whenever Christ comes in love and power, displaying the signs of his presence and the marks of his cross.多德的瞳孔，李祖泽罗宾逊诠释基督的圆满并非如字面意思，一旦未来，但作为一个具有象征意义的神话或陈述会发生什么，每当说到基督在爱情与权力，展现了他的存在的迹象和标志他的十字架。 Judgment day is a dramatic picture of every day.末世论是一个戏剧性的照片每一天。 Robinson denies that Jesus used language implying his return to earth from heaven.罗宾逊否认耶稣用语言暗示他返回地球时，从天堂。 His sayings which have been so understood express the twin themes of vindication and visitation, notably his reply to the high priest's question at his trial (Mark 14:62), where the added phrase "from now on" (Luke 22:69) or "hereafter" (Matt. 26:64) is taken to be an authentic part of the reply.他的语录，其中有这么理解，表达两个主题平反，并探视，尤其是他的答复，以最高祭司的问题，对他的审判（标记14:62 ） ，在那里，再加上一句： "从现在开始" （路加福音22:69 ） "来世" 。 （ 26:64 ） ，是采取的是一个真实的部份的答复。 The Son of man, condemned by earthly judges, will be vindicated in the divine law court; his consequent visitation of his people in judgment and redemption will take place "from now on" as surely as his vindication.人子，谴责俗世的法官，将被平反，在神圣的法庭，其相应的探视他的人，在判断和赎回，将采取地方" ，从现在起就"肯定的，因为他争口气。
Instead of realized eschatology, Robinson (following Georges Florovsky) speaks of an "inaugurated eschatology", an eschatology inaugurated by Jesus' death and resurrection, which released and initiated a new phase of the kingdom in which "hereafter" God's redeeming purpose would achieve its fulfillment.而不是实现了末世，鲁滨逊（以下乔治florovsky ）讲的是"上台末世" ，末世开幕耶稣的死亡和复活，该公司发行，并引发了一场新的阶段王国中， "来世"上帝的救赎目的，将实现其圆满。 To Jesus' ministry before his passion Robinson applies the term "proleptic eschatology" because in that ministry the signs of the age to come were visible in anticipation.以耶稣的前部，他的激情罗宾逊适用而言， " proleptic末世" ，因为在该部标志的年龄来清晰可见，在期待。
There is a tension between the "already" and the "not yet" of the Christian hope, but each is essential to the other.有一种紧张关系"已经"和"尚未"的基督徒的希望，但每次必须为另一方。 In the language of the seer of Patmos, the Lamb that was slain has by his death won the decisive victory (Rev. 5:5), but its final outworking, in reward and judgment, lies in the future (Rev. 22:12).在语文的季节能效比patmos ，羊肉，这是已被杀害他的逝世，赢得决定性胜利（启示录5:5 ） ，但其最后outworking ，在奖励和判断，就在于未来（启示录22:12 ） 。 The fact that we now "see Jesus crowned with glory and honor" is guarantee enough that God "has put all things under his feet" (Heb. 2:8 - 9).事实是，我们现在是"见耶稣加冕荣耀尊贵" ，是保证足够的，神是"把所有的东西在他的脚下" （希伯来书2时08 -9 ） 。 His people already share his risen life, and those who reject him are "condemned already" (John 3:18).他的人就已经分享他的人生上升，而那些拒绝他，是"千夫所指已经" （约翰3点18分） 。 For the Fourth Evangelist, the judgment of the world coincided with the passion of the incarnate Word (John 12:31); yet a future resurrection to judgment is contemplated as well as a resurrection to life (John 5:29).为第四届传道，判决的世界正好与激情的化身字（约翰12:31 ） ，但将来的复活，以判断是争议以及一个复活的生命（约翰5点29分） 。
Some much canvassed questions, such as the chronological relation of the parousia to the great distress of Mark 13:19, to the manifestation of the man of lawlessness of 2 Thess.一些非常广泛征询的问题，如以时间顺序排列的关系，圆满向伟大遇险的马克13时19分，以体现该名男子的无法无天2帖。 2:3 - 8, or to the millennial reign of Rev. 20, are marginal to the main course of NT eschatological teaching, belonging rather to the detailed exegesis of the passages concerned. 2:3 -八，或以千年统治牧师2 0，是边缘至主过程新台币e schatological教学，归属感，而不是为了详细注释的通道。 The eschatological outlook of the NT is well summed up in the words: "Christ Jesus our hope" (1 Tim. 1:1).该eschatological展望新台币很好地总结了在的话： "基督耶稣里，我们希望" （ 1添。 1:1 ） 。
FF
Bruce法郎布鲁斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
GR Beasley -
Murray, Jesus and the Future and The Coming of God; RH Charles, A Critical
History of the Doctrine of a Future Life; O Cullmann, Christ and Time; CH Dodd,
The Parables of the Kingdom, The Apostolic Preaching and Its Developments, and
The Coming of Christ; JE Fison, The Christian Hope; TF Glasson, The Second
Advent; J Jeremias, The Parables of Jesus; WG Kummel, Promise and Fulfilment; GE
Ladd, The Presence of the Future; R Otto, The Kingdom of God and the Son of Man;
H Ridderbos, The Coming of the Kingdom; JAT Robinson, In the End,
God.遗传资源比斯利-美利，耶稣和前途和未来的上帝;铑查尔斯，一个关键的历史主义的未来生活; o c ullmann，基督和时间;甲烷多德， p
arables的王国，宗座传教及其发展，以及未来的基督是法伊森，基督教希望;的TF格拉森，第二次来临; j jeremias ，
parables耶稣;小组库慕尔，承诺和履行;葛雷德，在场的前途与r奥托，神的国度和人子; h ridderbos
，未来的王国;李祖泽罗宾逊，在年底前，上帝。 . 。 . 。 and Jesus and His Coming; A Schweitzer,
The Quest of the Historical Jesus; EF Sutcliffe, The OT and the Future Life; G
Vos, The Pauline Eschatology.与耶稣和他的未来;施魏策尔，追求历史的耶稣;英法sutcliffe
，职能治疗及今后的生活中的100你，宝莲末世。
This concept should be contrasted with futurist or thoroughgoing eschatology, in which the teaching of Jesus about the kingdom of God is viewed as significantly influenced by Jewish apocalyptic.这个概念，应该对照未来或深入末世，在基督的教导对神的国度被认为是显着的影响，犹太人世界末日。 While continental scholarship has focused on the latter, the Anglo-American tradition has often urged that the futurist aspects of the kingdom be reduced to a bare minimum.而大陆奖学金侧重于后者，英美的传统，经常呼吁说，未来方面王国减少到最低限度。 Some have dismissed this apocatyptic note as an early Christian accretion, but many NT scholars have viewed the apocalyptic language as symbolic of a profound theological reality.有些人被解雇，这apocatyptic说明作为早期基督教的堆积，但许多新台币学者观看了世界末日的语言作为象征性的一个深刻的神学思想建设的现实。 Instead, they argue, Jesus viewed his ministry as inaugurating the kingdom: that is, this eschatological reality was realized within Christ's own ministry.相反，他们认为，耶稣看他的部作为开创英国：那就是这个eschatological现实，是实现基督自己的部。
CH Dodd is often identified with realized eschatology because of his epoch-making challenge to the apocalytic interpreters of Jesus.甲烷多德是往往被确定可变现末世因为他的，具有划时代的挑战，给apocalytic口译员的耶稣。 Dodd's chief contribution was published in 1935 (The Parables of the Kingdom), in which he examined various texts that spoke of the kingdom as already present.多德的总贡献是发表在1935年（ parables的王国） ，其中他考察了各种文本谈到王国已经存在。 This does not mean that Jesus merely pointed to the sovereignty of God in human history and labeled this the kingdom, but rather that Jesus viewed the kingdom as arriving in an unparalleled, decisive way.这并不意味着耶稣只是指出，该国的主权，上帝在人类历史上，并标记这个王国，而是耶稣观看英国抵达一个空前的，果断的方式。 The eschatological power of God had come into effective operation within his present life and was released through his death.该eschatological上帝的力量已经生效的有效运作，他现在的生活，并通过公布他的死因。 Hence in Luke 11:20 we learn that Jesus himself is revealing this new power: "If it is by the finger of God that I cast out demons, then the kingdom of God has come upon you."因此，在路加福音11:20我们知道耶稣自己是揭示这种新的动力： "如果它是由手指的神，让我投出魔，那神的国度已经来到你" 。 Luke 17:20ff.路加福音17:20以后。 is similar in that Jesus seems to deny the observable signs of apocalyptic: "for behold, the kingdom of God is in the midst of you."类似耶稣似乎否认有瞄头的迹象，世界末日： "看哪，神的国度，是我们在复杂多变的你" 。 Dodd particularly stressed the parables of growth (the weeds among wheat, the mustard seed, the sower; see esp. Matt. 13), which find their meaning in a this-wordly event of decisive importance.多德特别强调parables的增长（杂草，其中小麦，芥菜种子，播种，见电除尘器。马特13 ） ，其中找到自己的意思，在这- wordly活动具有决定性的意义。
To be sure, this alters the entire scheme of futurist eschatology wherein the kingdom ushers in the end.可以肯定的是，这改变了整项计划的未来在哪里末世王国迎来到底。 "The eschaton has moved from the future to the present, from the sphere of expectation into that of realized experience" (Parables of the Kingdom, p. 50). " eschaton已经从未来到现在，从球的期望成为即实现经验" （ parables的王国，第50页） 。 For Dodd, this must become a fixed point in interpretation because it is these teachings of Jesus that are explicit and unequivocal.为多德，这要成为一个固定点，在解释，因为这是这些遗训耶稣是明确的和毫不含糊的。 "It represents the ministry of Jesus as 'realized eschatology'; as the impact upon this world of the 'powers of the world to come' in a series of events, unprecedented and unrepeatable, now in actual progress" (ibid., p. 51). "它代表了财政部耶稣为'实现末世' ;因为经济影响后，这个世界上的'世界强国来'在一连串的事件，空前绝后的，现在在实际的进展" （同上，第51 ） 。 Thus when Jesus says, "Blessed are the eyes which see what you see" (Luke 10:23), he is referring to his messianic acts which in themselves are ushering in the eschatological kingdom of God.因此，当耶稣说： "人有福了眼看到你所看到的" （路加福音10时23分） ，他是指他的救世主式的行为，本身就迎来了eschatological神的国度。 "It is no longer imminent; it is here" (ibid., p. 49). "它不再是迫在眉睫的，它是这里" （同上，第49页） 。
It must be said at once that realized eschatology has suffered many criticisms.应该说，在一次实现了末世遭受了许多批评。 Scholars have quickly pointed out that Dodd was less than fair in his exegesis of many futurist texts (eg, Mark 9:1; 13:1ff.; 14:25).学者们也很快指出，多德低于公平，在他的训诂学的许多未来派的文本（例如，马克9:1 ;十三法郎。 ; 14时25分） 。 Still, in a later response to his critics (The Coming of Christ, 1951) Dodd accepted the futurist sayings but reinterpreted them as predictions of a transcendent age.但是，在后来的回应他的批评者（未来的基督， 1951年）多德在接受了未来主义的说法重新解释，但他们的预言一个超越年龄。 Norman Perrin for one has successfully shown how Judaism employed no such transcendent concept of the kingdom and that Dodd again has misrepresented the text by applying a foreign Greek category to Jesus' Hebrew teaching.波伦诺曼为一已成功地表现如何犹太教雇用没有这样的超越性的概念王国，并多德一再歪曲文本中的一个外国希腊语类，以耶稣的希伯来语教学。
Most interpreters have argued for a synthesis of realized and futurist components in eschatology.最口译员辩称为合成的实现和未来的组成部分，在末世。 Dodd convincingly demonstrated that Jesus' appearance brought to bear on history an eschatological crisis in the present; however, we would add that history still awaits its consummation in the future, when the kingdom will come in apocalyptic power.多德令人信服地表明，耶稣的外观所承受的历史上一个eschatological危机，在目前的;但是，我们想补充一点，历史上还有待完善，其在未来的日子，当英国将在世界末日的权力。
GM
Burge通用汽车burge
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
GE Ladd, Crucial
Questions About the Kingdom of God; WG Kummel, Promise and Fulfillment; G.
Lundstrom, The Kingdom of God in the Teaching of Jesus; N. Perrin, The Kingdom
of God in the Teaching of Jesus; R. Schnackenburg, God's Rule and
Kingdom.葛雷德，关键问题，对神的国度;小组库慕尔，承诺和履行; g. lundstrom
，神的国度在基督的教导;波伦12月31日，英国的上帝在基督的教导;传译施诺肯保，上帝的统治和英国。
That branch of systematic theology which deals with the doctrines of the last things (ta eschata).该分公司的系统神学，其中涉及与学说上的东西（电讯局长eschata ） 。 The Greek title is of comparatively recent introduction, but in modern usage it has largely supplanted its Latin equivalent De Novissimis.希腊标题属于较近期推出，但在现代用法，它已在很大程度上supplanted其拉丁语相当于德novissimis 。 As the numerous doctrinal subjects belonging to this section of theology will be treated ex professo under their several proper titles, it is proposed in this article merely to take such a view of the whole field as will serve to indicate the place of eschatology in the general framework of religion, explain its subject-matter and the outlines of its content in the various religions of mankind, and illustrate by comparison the superiority of Christian eschatological teaching.由于许多理论科目属于本节的神学，将治疗前professo下，他们几个适当的称呼，建议在这一条仅仅采取这种看法的整个领域，将有助于说明地点在末世一般框架的宗教，解释其主题以及纲要的内容，在各种宗教的人类，并说明是由比较优势的基督教eschatological教学。
As a preliminary indication of the subject-matter, a distinction may be made between the eschatology of the individual and that of the race and the universe at large.作为一个初步的迹象显示主题事项时，可区分之间必须作出末世的个人及整个种族和宇宙在逃。 The former, setting out from the doctrine of personal immortality, or at least of survival in some form after death, seeks to ascertain the fate or condition, temporary or eternal, of individual souls, and how far the issues of the future depend on the present life.前，订下从教义的个人不死的，或者至少是生存在某种形式死后，其目的是确定的命运或条件下，暂时的或永恒的，个人的心灵，有多远的问题，未来在很大程度上依赖于现在的生活。 The latter deals with events like the resurrection and the general judgment, in which, according to Christian Revelation, all men will participate, and with the signs and portents in the moral and physical order that are to precede and accompany those events.后者涉及的事件一样，复活和一般的判断，而根据基督教的启示，所有官兵将参加，并与交通标志和印在道义上和物质秩序是先于和伴随这些活动。 Both aspects -- the individual and the universal -- belong to the adequate concept of eschatology; but it is only in Christian teaching that both receive due and proportionate recognition.这两个方面-个人与世界-属于足够的概念末世;但是，我们只有在基督教教义都得到应有的和相称的承认。 Jewish eschatology only attained its completion in the teaching of Christ and the Apostles; while in ethnic religion eschatology seldom rose above the individual view, and even then was often so vague, and so little bound up with any adequate notion of Divine justice and of moral retribu- tion, that it barely deserves to be ranked as religious teaching.犹太末世只达到其完成在教学中的耶稣和使徒，而在民族宗教末世鲜玫瑰上述个人看法，而且即便如此，往往是含糊的，这么少的约束与任何充分的概念是神圣的正义和道德retribu要害，它几乎值得将之列为宗教教职。
I. ETHNIC ESCHATOLOGIES一，民族eschatologies
Uncivilized societies不文明社团
Even among uncivilized cultures the universality of religious beliefs, including belief in some kind of existence after death, is very generally admitted by modern anthropologists.即使是不文明的文化普遍性的宗教信仰，包括信仰某种存在亡故后，是非常普遍承认，由现代人类学家。 Some exceptions, it is true, have been claimed to exist; but on closer scrutiny the evidence for this claim has broken down in so many cases that we are justified in presuming against any exception.一些例外情况，这是真的，都自称以存在的，不过更详细的证据，这项索赔打破了下来，所以很多情况下，我们有理由假设对任何例外。 Among the uncivilized the truth and purity of eschatological beliefs vary, as a rule, with the purity of the idea of God and of the moral standards that prevail.其中一些不文明的真相和纯洁性eschatological信仰不同，作为一项规则，与纯洁的上帝观和道德标准为准。 Some savages seem to limit existence after death to the good (with extinction for the wicked), as the Nicaraguas, or to men of rank, as the Tongas; while the Greenlanders, New Guinea negroes, and others seem to hold the possibility of a second death, in the other world or on the way to it.一些野蛮人似乎极限存在死亡后，以良好（濒临绝种的物种，为恶人） ，作为nicaraguas ，或男职级高低，作为tongas而格陵兰，新几内亚的黑人，和其他人似乎掌握有可能发生第二次的死，在其他世界的路上还是给它。 The next world itself is variously located -- on the earth, in the skies, in the sun or moon -- but most commonly under the earth; while the life led there is conceived either as a dull and shadowy and more or less impotent existence, or as an active continuation in a higher or idealized form of the pursuits and pleasures of earthly life.未来世界本身就是各种位于-对地球，在天空下，在太阳或月亮-但最常见的下地球的，而生活中，导致有构思要么作为一个沉闷的阴影和更多或更少无能存在或者作为一个积极的延续，在一个更高或理想化形式的追求和享乐的俗世生活。 In most savage religions there is no very high or definite doctrine of moral retribution after death; but it is only in the case of a few of the most degraded cultures, whose condition is admittedly the result of degeneration, that the notion of retribution is claimed to be altogether wanting.在最野蛮的宗教是没有非常高的或明确的教义的道德报应后死亡，但它只是在案件数的最退化的文化，其条件是无可否认的结果豆状核变性，这一概念的报应，号称要完全不想。 Sometimes mere physical prowess, as bravery or skill in the hunt or in war, takes the place of a strictly ethical standard; but, on the other hand, some savage religions contain unexpectedly clear and elevated ideas of many primary moral duties.有时仅仅武艺高强，英勇或技能，在狩猎或战争中，以代替一个严格的道德标准，但是，在另一方面，一些野蛮的宗教含有出人意料地明确和高架的想法，许多小学的道德义务。
Civilized Cultures文明文化
Coming to the higher or civilized societies, we shall glance briefly at the eschatology of the Babylonian and Assyrian, Egyptian, Indian, Persian, and Greek religions.来越高，或文明社会中，我们将简要一眼，在末世的巴比伦和亚述，埃及，印度，波斯，希腊宗教。 Confucianism can hardly be said to have an eschatology, except the very indefinite belief involved in the worship of ancestors, whose happiness was held to depend on the conduct of their living descendants.儒学很难说有一个末世中，除极无限期信仰参与崇拜祖先，他们的幸福举行很大程度上依赖于以进行他们的生活子孙。 Islamic eschatology contains nothing distinctive except the glorification of barbaric sensuality.伊斯兰末世载有什么与众不同的，除了美化野蛮的性感。
(a) Babylonian and Assyrian （一）巴比伦和亚述
In the ancient Babylonian religion (with which the Assyrian is substantially identical) eschatology never attained, in the historical period, any high degree of development.在古巴比伦的宗教（与该亚述是大体相同）末世从未达到，在历史时期，任何高度的发展。 Retribution is confined almost, if not quite, entirely to the present life, virtue being rewarded by the Divine bestowal of strength, prosperity, long life, numerous offspring, and the like, and wickedness punished by contrary temporal calamities.报应是限于差不多，如果不相当，完全以现在的生活，凭借正在评奖工作由神的恩赐的力量，繁荣，寿命长，众多的后代，就如同和邪恶的惩罚，相反态灾难。 Yet the existence of an hereafter is believed in. A kind of semi-material ghost, or shade, or double (ekimmu), survives the death of the body, and when the body is buried (or, less commonly, cremated) the ghost descends to the underworld to join the company of the departed.然而，存在着一种来世相信英寸一种半物质鬼，或遮荫，或双（ ekimmu ） ，生存死亡的尸体，当尸体被埋葬（或者，较少人，火化）的幽灵降，以黑社会加入公司后离去。 In the "Lay of Ishtar" this underworld, to which she descended in search of her deceased lover and of the "waters of life", is described in gloomy colours; and the same is true of the other descriptions we possess.在"外行的ishtar "这个黑社会性质，而她的后裔在搜索她已故的爱人和"水之都" ，是描述在灰暗的色彩;也是一样，至于其他的描述，我们所拥有的。 It is the "pit", the "land of no return", the "house of darkness", the "place where dust is their bread, and their food is mud"; and it is infested with demons, who, at least in Ishtar's case, are empowered to inflict various chastisements for sins committed in the upper world.明明是"坑" ， "土地的不归路" ， "屋内的黑暗" ， "地方，灰尘是他们的面包，其食品是泥" ，以及它是带有魔，人，至少在ishtar的情况下，均有权对其它各chastisements为罪孽，在世界上。
Though Ishtar's case is held by some to be typical in this respect, there is otherwise no clear indication of a doctrine of moral penalties for the wicked, and no promise of rewards for the good.虽然ishtar的情况下举行的是由一些被典型，在这方面，有否则，没有明确说明的是主义道德的惩罚恶人，并没有承诺的报酬好的方向发展。 Good and bad are involved in a common dismal fate.好的和坏的是参与一个共同的暗淡命运。 The location of the region of the dead is a subject of controversy among Assyriologists, while the suggestion of a brighter hope in the form of a resurrection (or rather of a return to earth) from the dead, which some would infer from the belief in the "waters of life" and from references to Marduk, or Merodach, as "one who brings the dead to life", is an extremely doubtful conjecture.所在地区域内的死者是一个争论的主题之一assyriologists ，而建议的一个更光明的希望，在形式的复活（或更确切地说一个返回地球）从死里复活，其中有些人会推断，从信仰"水域生活" ，从参考马杜克，或merodach ，为"一人带出死者生命" ，是一个非常可疑的猜测。 On the whole there is nothing hopeful or satisfying in the eschatology of this ancient religion.就整体而言，有没有什么希望，或满足于末世这个古老的宗教。
(b) Egyptian （二）埃及
On the other hand, in the Egyptian religion, which for antiquity competes with the Babylonian, we meet with a highly developed and comparatively elevated eschatology.在另一方面，在埃及宗教，而为古物竞争对手巴比伦的，我们见面一个高度发达和比较高架末世。 Leaving aside such difficult questions as the relative priority and influence of different, and even conflicting, elements in the Egyptian religion, it will suffice for the present purpose to refer to what is most prominent in Egyptian eschatology taken at its highest and best.姑且不论这种困难的问题，因为相对优先程度和影响力的不同，甚至相互矛盾，分子在埃及宗教，它足以为目前目的是指什么，是最为突出的埃及采取了末世，在其最高及最佳。 In the first place, then, life in its fullness, unending life with 0siris, the sun-god, who journeys daily through the underworld, even identification with the god, with the right to be called by his name, is what the pious Egyptian looked forward to as the ultimate goal after death.摆在首位，那么，生活是充实的，永无终结的生命与0siris ，太阳神，他们的旅程每天通过黑社会，甚至鉴定与上帝，并享有被称为由他的名字，这才是虔诚的埃及期待着为终极目标后死亡。 The departed are habitually called the "living"; the coffin is the "chest of the living", and the tomb the "lord of life".离去是惯常所谓的"生活" ;棺材是"胸部的生活" ，并发表墓"上帝的生命" 。 It is not merely the disembodied spirit, the soul as we understand it, that continues to live, but the soul with certain bodily organs and functions suited to the conditions of the new life.它不仅是disembodied精神，灵魂，我们所理解的，即继续生活，但灵魂与身体的某些器官和功能适合条件的新生活。 In the elaborate anthropology which underlies Egyptian eschatology, and which we find it hard to understand, several constituents of the human person are distinguished, the most important of which is the Ka, a kind of semi-material double; and to the justified who pass the judgment after death the use of these several constituents, separated by death is restored.在阐释人类学，其中强调了埃及末世，我们不难明了，几个选区的人都是杰出的，而其中最重要的是家，一类半双材料，并合理通过判决死刑后，使用这几个组别，失散的死刑予以恢复。 This judgment which each undergoes is described in detail in chapter 125 of the Book of the Dead.这个判断，即每个经历了详细的描述，在第125章的这本书的死者。 The examination covers a great variety of personal, social, and religious duties and observances; the deceased must be able to deny his guilt in regard to forty-two great categories of sins, and his heart (the symbol of conscience and morality) must stand the test of being weighed in the balance against the image of Maat, goddess of truth or justice.考试涵盖丰富，形式多样的个人，社会及宗教职责和纪念活动;死者必须能够否认自己有罪，至于42大类罪，和他的心（象征着良知与道德） ，必须站在考验正在权衡在平衡对形象玛阿特，气派不凡的真理或正义。 But the new life that begins after a favourable judgment is not at first any better or more spiritual than life on earth.但新的生活开始后，一个有利的判断是不是第一次有更好或更精神比地球上的生命。 The justified is still a wayfarer with a long and difficult journey to accomplish before he reaches bliss and security in the fertile fields of Aalu.正当仍然是一个wayfarer一个漫长而艰难的旅程，以完成前，他到极乐世界与安全方面的沃野的aalu 。 On this journey he is exposed to a variety of disasters, for the avoidance of which he depends on the use of his revivified powers and on the knowledge he has gained in life of the directions and magical charms recorded in the Book of the Dead, and also, and perhaps most of all, on the aids provided by surviving friends on earth.对这一历程，是他所接触到的各种灾害，为免生他，就看用他的revivified权力和对知识的他获得了人生的方向，而神奇的魅力记录在这本书的死难者，另外，也许最重要的是，对艾滋病提供幸存的朋友在地球上。 It is they who secure the preservation of his corpse that he may return and use it, who provide an indestructible tomb as a home or shelter for his Ka, who supply food and drink for his sustenance, offer up prayers and sacrifices for his benefit, and aid his memory by inscribing on the walls of the tomb, or writing on rolls of papyrus enclosed in the wrappings of the mummy, chapters from the Book of the Dead.正是他们的安全保存他的尸体，他可能会回到和使用，谁提供一个坚不可摧的墓为家庭或住所为他的家，他们供应食物和饮料，他的寄托，提供了祈祷和牺牲个人的利益，和援助他的记忆写就的墙壁墓穴中，或以书面形式对卷纸纸莎草纸密封，在包装纸的妈咪，章节，从本书的死者。 It does not, indeed, appear that the dead were ever supposed to reach a state in which they were independent of these earthly aids.它没有，而事实上，似乎认定，死者被以往任何时候都假定，以达到国家，这使得他们独立于这些俗世的艾滋病。 At any rate they were always considered free to revisit the earthly tomb, and in making the journey to and fro the blessed had the power of transforming themselves at will into various animal-shapes.无论如何，他们一向被认为是自由地重温俗世的墓，并在作出西游记驶过该有福了电力改造自己会变成各种动物的形状。 It was this belief which, at the degenerate stage at which he encountered it, Herodotus mistook for the doctrine of the transmigration of souls.正是这种信念，在堕落在哪个阶段，他遇到了它，希罗多德误认为中庸的轮回的灵魂。 It should be added that the identification of the blessed with Osiris ("Osiris NN" is a usual form of inscription) did not, at least in the earlier and higher stage of Egyptian religion, imply pantheistic absorption in the deity or the loss of individual personality.应当补充说，确定的祝福与摄（ "日签署的神经网络"是一个通常形式的题词）没有，至少在较早走向更高的埃及宗教，意味着pantheistic吸收，在神或丧失个人个性。 Regarding the fate of those who fail in the judgment after death, or succumb in the second probation, Egyptian eschatology is less definite in its teaching.关于命运的人不能在判决后死亡，或就范，在第二感化，埃及是末世少，在一定的教学。 "Second death" and other expressions applied to them might seem to suggest annihilation; but it is sufficiently clear from the evidence as a whole that continued existence in a condition of darkness and misery was believed to be their portion. "第二次的死"等词句适用于她们可能似乎暗示湮灭，但它是不够清楚，从证据作为一个整体，即继续存在的一个条件的黑暗与苦难，相信在他们身上。 And as there were degrees in the happiness of the blessed, so also in the punishment of the lost (Book of the Dead, tr. Budge, London, 1901).正如有度，在幸福的有福了，所以也应在处罚的损失（账面的死者，的TR 。让步，伦敦， 1901年） 。
(c) Indian （三）印度
In the Vedic, the earliest historical form of the Indian religion, eschatological belief is simpler and purer than in the Brahministic and Buddhistic forms that succeeded it.在吠陀，最早的历史形态的印度宗教， eschatological信念是简单和纯洁，比在brahministic和佛教的形式成功。 Individual immortality is clearly taught.个别不死的，是明确教导。 There is a kingdom of the dead under the rule of Yama, with distinct realms for the good and the wicked.有一个英国的死者的统治下，阎王，具有鲜明的境界，为善，恶人。 The good dwell in a realm of light and share in the feasts of the gods; the wicked are banished to a place of "nethermost darkness".好纠缠在一个境界轻和分享在席间的神灵;恶人都是被流放到一个地方的" nethermost黑暗" 。 Already, however, in the later Vedas, where these beliefs and developed expression, retribution begins to be ruled more by ceremonial observances than by strictly moral tests.已经然而，在后来的vedas ，而这些信念和发达的表达，报应就开始排除，更受到礼仪纪念活动较严格的道德考验。 On the other hand, there is no trace as yet of the dreary doctrine of transmigration, but critics profess to discover the germs of later pantheism.在另一方面，不存在微量仍未的悲凉学说的轮回，但批评者自称对发现的细菌后来泛神论。
In Brahminism retribution gains in prominence and severity, but becomes hopelessly involved in transmigration, and is made more and more dependent either on sacrificial observances or on theosophical knowledge.在brahminism报应收益在突出和严重程度，但成为绝望参与轮回，并正使越来越多的依赖要么牺牲纪念活动或theosophical知识。 Though after death there are numerous heavens and hells for the reward and punishment of every degree of merit and demerit, these are not final states, but only so many preludes to further rebirths in higher or lower forms.虽然死亡后，存在着许多天hells为奖励和处罚的，每度的优点，并给予记过处分，这些都不是最后的国家，但只有这么多首前奏曲，以进一步rebirths在较高或较低的形式。 Pantheistic absorption in Brahma, the world- soul and only reality, with the consequent extinction of individual personalities - this is the only final solution of the problem of existence, the only salvation to which man may ultimately look forward. pantheistic吸收布拉马，世界灵魂，只有现实，具有相应灭绝的个别人物-这是唯一的最终解决了生存问题，唯一的救赎，其中男子最终可能向前看。 But it is a salvation which only a few may hope to reach after the present life, the few who have acquired a perfect knowledge of Brahma.但它是一个救赎，其中只有极少数可能会希望达成后，现在的生活，少数人获得了完美的知识布拉马。 The bulk of men who cannot rise to this high philosophic wisdom may succeed, by means of sacrificial observances, in gaining a temporary heaven, but they are destined to further births and deaths.大部分的男人不能产生这种高智慧的哲学可能得逞的，即通过祭祀纪念活动，在获得暂时的天堂，但他们注定要进一步出生和死亡。
Buddhist eschatology still further develops and modifies the philosophical side of the Brahministic doctrine of salvation, and culminates in what is, strictly speaking, the negation of eschatology and of all theology -- a religion without a God, and a lofty moral code without hope of reward or fear of punishment hereafter.佛教末世仍有进一步发展和修改的哲学方面的brahministic学说的救赎，并处处表现出什么，严格来说，是要否定和末世一切神学-一种宗教，没有一个神和崇高的道德准则是没有希望的奖励或害怕惩罚，来世。