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。 Existence itself, or at least individual existence, is the primary evil; and the craving for existence, with the many forms of desire it begets, is the source of all the misery in which life is inextricably involved.存在本身，或者至少是个体存在，是主要的邪恶和渴求的存在，许多形式的欲望，它产生，是从源头上的一切苦难，在生活中是密不可分的。 Salvation, or the state of Nirvana, is to be attained by the utter extinction of every kind of desire, and this is possible by knowledge -- not the knowledge of God or the soul, as in Brahminism, but the purely philosophical knowledge of the real truth of things.救国国，或极乐世界，是为了达到所完全灭绝，每一种愿望，而这是有可能的是由知识-而不是知识的上帝或灵魂，因为在b rahminism，但纯粹的哲学知识含量真理教的东西。 For all who do not reach this state of philosophic enlightenment or who fail to live up to its requirements -- that is to say for the vast bulk of mankind -- there is nothing in prospect save a dreary cycle of deaths and rebirths with intercalated heavens and hells; and in Buddhism this doctrine takes on a still more dread and inexorable character than pre-Buddhistic Brahminism.所有那些没有达到这一状态的哲学启示或谁辜负了自己的要求-这就是说，为大量的人类-有什么展望节省悲凉周期的死亡和r e births与插老天爷和hells以及在佛教这种学说问题就显得更加恐惧和必然性格较前佛教brahminism 。 (See BUDDHISM) （见佛教）
(d) Persian （四）波斯语
In the ancient Persian religion (Zoroastrianism, Mazdaism, Parseeism) we meet with what is perhaps, in its better elements, the highest type of ethnic eschatology.在古代波斯宗教（ zoroastrianism ， mazdaism ， parseeism ）我们见面是什么，也许，在其更好要素中，最高类型的民族末世。 But as we know it in the Parsee literature, it contains elements that were probably borrowed from other religions; and as some of this literature is certainly post-Christian, the possibility of Jewish and even Christian ideas having influenced the later eschatological developments is not to be lost sight of.但是，正如我们知道它在parsee文学，它包含的内容很可能是借来的，由其他宗教的，并且随着一些本文学当然是后基督教，就有可能被犹太人和基督徒甚至设想既影响了后来eschatological发展，是不以被忽略的。 The radical defect of the Persian religion was its dualistic conception of deity.激进缺损的波斯宗教是它的二元对立观神。 The physical and moral world is the theatre of a perpetual conflict between Ahura Mazda (Ormuzd), the good, and Angra-Mainyu (Ahriman), the evil, principle, co-creators of the universe and of man.身体和道德世界，是戏剧的永恒矛盾阿胡拉马自达（ ormuzd ） ，善， angra -曼纽（ ahriman ） ，恶，原则上，共同创造宇宙和人类的。 Yet the evil principle is not eternal ex parte post; he will finally be vanquished and exterminated.然而，邪恶的原则，是不是永恒的单方面后，他将最终战胜和消灭。 A pure monotheistic Providence promises at times to replace dualism, but never quite succeeds -- the latest effort in this direction being the belief in Zvran Akarana, or Boundless Time as the supreme deity above both Ahriman and Ormuzd.一个单纯的一神教普罗维登斯的诺言，有时以取代二元论，但从来没有相当成功-最新朝着这个方向努力，作为信仰z vrana karana，或无限的时候，作为最高神，上述两a hriman和o rmuzd。 Morality has its sanction not merely in future retribution, but in the present assurance that every good and pious deed is a victory for the cause of Ahura Mazda; but the call to the individual to be active in this cause, though vigorous and definite enough, is never quite free from ritual and ceremonial conditions, and as time goes on becomes more and more complicated by these observances, especially by the laws of purity.道德有其制裁，而不仅仅是在未来的报应，但在目前的保证，一切美好和虔诚的契约，是一个胜利的原因是阿胡拉马自达，但要求个人积极参与这项事业，虽然充满生机和一定不够的，绝不是相当不受祭祀和礼仪条件下，随着时间的推移变得越来越复杂了这些纪念活动，特别是受瑞士法律的纯洁性。 Certain elements are holy (fire, earth, water), certain others unholy or impure (dead bodies, the breath, and all that leaves the body, etc.); and to defile oneself or the holy elements by contact with the impure is one of the deadliest sins.某些元素都是圣（火，土，水） ，某些其他非神圣或不纯（死人，呼吸，而所有剩下的只有身体，等等） ;及强奸自己或他人神圣的元素与不纯，是一个最致命的罪孽。 Consequently corpses could not be buried or cremated, and were accordingly exposed on platforms erected for the purpose, so that birds of prey might devour them.因此尸体无法安葬或火化，并因此而暴露于搭建平台为目的，使猛禽可能吃掉它们。 When the soul leaves the body it has to cross the bridge of Chinvat (or Kinvad), the bridge of the Gatherer, or Accountant.当灵魂离开身体，既要过桥的chinvat （或kinvad ）和桥的采集，或会计师。 For three days good and evil spirits contend for the possession of the soul, after which the reckoning is taken and the just men is rejoiced by the apparition, in the form of a fair maiden, of his good deeds, words, and thoughts, and passes over safely to a paradise of bliss, while the wicked man is confronted by a hideous apparition of his evil deeds, and is dragged down to hell.为期三天的善良与邪恶的精神，争取拥有灵魂，然后由清算是采取以及刚刚男人是欢欣鼓舞，由apparition ，其形式是一个公平的处女作，他的善行，文字，思考，通过以上的安全天堂的极乐世界，而邪恶的人是面对一个丑陋apparition他的劣迹，并拖累了地狱之路。 If the judgment is neutral the soul is reserved in an intermediate state (so at least in the Pahlavi books) till the decision at the last day.如果该判决是中性的灵魂，是保留在一个中间状态（这样至少在巴列维书籍） ，直到决定在最后一天。 The developed conception of the last days, as it appears in the later literature, has certain remarkable affinities with Jewish Messianic and millennial expectations.发达的构想过去几天来，因为它似乎是在后来的文学，有一定的显着亲和力与犹太弥赛亚和千年的期望。 A time during which Ahriman will gain the ascendancy is to be followed by two millennial periods, in each of which a great prophet will appear to herald the coming of Soshyant (or Sosioch), the Conqueror and Judge who will raise the dead to life.一段时间，期间ahriman将获得向上提升，是应遵循的两个千年时期，在其中的每一个伟大的先知会出现，将预示着未来的soshyant （或sosioch ） ，征服者和判断，他们会提出这些死者的生活。 The resurrection will occupy fifty-seven years and will be followed by the general judgement, the separation of the good from the wicked, and the passing of both through a purgatorial fire gentle for the just, terrible for sinners, but leading to the restoration of all.复活就会去占领57年，随后将一般的判断是，分离良好，从恶人，并通过双方通过purgatorial消防温柔，为公正，可怕的罪人，但导致恢复所有。 Next will follow the final combat between the good and the evil spirits, in which the latter will perish, all except Ahriman and the serpent Azhi, whose destruction is reserved to Ahura Mazda and Scraosha, the priest-god.明年将按照最后作战之间的良好的和邪灵，其中后者将亡，除ahriman和毒蛇azhi ，其破坏是保留给阿胡拉马自达和scraosha ，牧师-神。 And last of all hell itself will be purged, and the earth renewed by purifying fire.最后，所有的地狱本身将受到整肃，大地延长净化火灾。
(e) Greek （五）希腊
Greek eschatology as reflected in the Homeric poems remains at a low level.希腊末世反映在荷马诗歌仍然处于较低的水平。 It is only very vaguely retributive and is altogether cheerless in its outlook.它只是非常含糊其辞的报复性的，是完全cheerless在其视野。 Life on earth, for all its shortcomings, is the highest good for men, and death the worst of evils.地球上的生命，为所有有其缺点，这是最高的好男人，和死亡最坏的邪恶。 Yet death is not extinction.然而，死亡是不会灭绝。 The psyche survives - not the purely spiritual soul of later Greek and Christian thought, but an attenuated, semi-material ghost, or shade, or image, of the earthly man; and the life of this shade in the underworld is a dull, impoverished, almost functionless existence.心理生存-而不是纯粹精神的灵魂，后来希腊和基督教思想，而是一种减毒，半导体材料的鬼，或遮荫，或形象，对俗世的人，以及生活的这个阴影，在当地黑社会是一个枯燥，贫困几乎无功能的存在。 Nor is there any distinction of fates either by way of happiness or of misery in Hades.也不是有什么区别的命运借幸福或痛苦，在地狱。 The judicial office of Minos is illusory and has nothing to do with earthly conduct; and there is only one allusion to the Furies suggestive of their activity among the dead (Iliad XIX, 258-60).司法办公室米诺斯是虚幻的，并已完全与俗世的行为;现时只有一个典故以极大愤慨暗示他们的活动中丧生（伊利亚特第十九258-60 ） 。 Tartarus, the lower hell, is reserved for a few special rebels against the gods, and the Elysian Fields for a few special favourites chosen by divine caprice. tartarus ，下地狱，是保留给少数特别叛军对神明，以及伊利森领域，为一些特殊的收藏选择，以神反复无常。
In later Greek thought touching the future life there are notable advances beyond the Homeric state, but it is doubtful whether the average popular faith ever reached a much higher level.在以后的希腊思想感人的未来生活有显着的进步，超越了荷马州，但它是有疑问的平均民众信心任何时候都达到了较高水平。 Among early philosophers Anaxagoras contributes to the notion of a purely spiritual soul; but a more directly religious contribution is made by the Eleusinian and Orphic mysteries, to the influence of which in brightening and moralizing the hope of a future life we have the concurrent witness of philosophers, poets, and historians.其中早期哲学家阿那克萨戈拉有助于概念的一个纯粹的精神灵魂，但更直接的贡献，宗教是由eleusinian和orphic奥秘，以影响，其中在光大和道德说教，希望未来的生活，我们有共同的见证哲学家，诗人，史学家。 In the Eleusinian mysteries there seems to have been no definite doctrinal teaching - merely the promise or assurance for the initiated of the fullness of life hereafter.在eleusinian之谜似乎已经没有确切的理论教学-只是承诺或保证，为倡导的丰满的人生来世。 With the Orphic, on the other hand, the divine origin and pre- existence of the soul, for which the body is but a temporary prison, and the doctrine of a retributive transmigration are more or less closely associated.与orphic ，另一方面，神圣的起源和预先存在的灵魂，而身体只不过是一个临时监狱，并学说一个报复性的轮回是较多或较少紧密联系在一起的。 It is hard to see how far the common belief of the people was influenced by these mysteries, but in poetical and philosophical literature their influence is unmistakable.这是难以看到多远的共同信仰的人是受这些谜，但在诗学和哲学文学的影响是明白无误的。 This is seen especially in Pindar among the poets, and in Plato among the philosophers.普遍认为这是特别是在pindar之间的诗人，而在柏拉图之间的哲学家。 Pindar has a definite promise of a future life of bliss for the good or the initiated, and not merely for a few, but for all. pindar有一个明确的承诺，提出了一个今后的生活中的极乐世界，为良好或发起的，而不是仅仅为少数人，而是为所有人。 Even for the wicked who descend to Hades there is hope; having, purged their wickedness they obtain rebirth on earth, and if, during three successive existences, they prove themselves worthy of the boon, they will finally attain to happiness in the Isles of the Blest.即使是恶人的人沦落到地狱是有希望的;过，整肃自己的邪恶，他们获得重生地球上，如果在连续3存在的，他们证明自己值得的福音，他们将最终达到幸福的，在那利群岛的blest 。 Though Plato's teaching is vitiated by the doctrine of pre-existence, metempsychosis, and other serious errors it represents the highest achievement of pagan philosophic speculation on the subject of the future life.虽然柏拉图的教学是无效的，由学说的预先存在， metempsychosis ，以及其他严重错误，它代表着最高成就的异教哲学投机关于这一主题的未来生活。 The divine dignity, spirituality, and essential immortality of the soul being established, the issues of the future for every soul are made clearly dependent on its moral conduct in the present life in the body.神圣的尊严，灵性，和必要的灵魂不会被建立起来，问题的，将来每个灵魂都作出了明确依赖于它的道德操守，在目前生活中的身体。 There is a divine judgment after death, a heaven, a hell, and an intermediate state for penance and purification; and rewards and punishments are graduated according to the merits and demerits of each.有一种神圣的判决亡故后，天堂，地狱，及一个中间状态忏悔和净化和奖惩都毕业于根据的优点和缺点。 The incurably wicked are condemned to everlasting punishment in Tartarus; the less wicked or indifferent go also to Tartarus or to the Acherusian Lake, but only for a time; those eminent for goodness go to a happy home, the highest reward of all being for those who have purified themselves by philosophy.该治愈的十恶不赦的人注定要永远的处罚tartarus ;较差的恶人或冷淡还要向tartarus或向acherusian湖，但只有一个时间，那些杰出的，为善去一个快乐的家庭中，最高的奖赏都被那些有净化自己的哲学。
From the foregoing sketch we are able to judge both of the merits and defects of ethnic systems of eschatology.从前述素描，我们可以判断双方的优点和缺陷的种族制度的末世。 Their merits are perhaps enhanced when they are presented, as above, in isolation from the other features of the religions to which they belonged.其优点是提高了，也许，当他们介绍，由于上述情况，孤立地从其他特点的宗教与他们所属的。 Yet their defects are obvious enough; and even those of them that were best and most promising turned out, historically, to be failures.但其缺陷是显而易见的不够;即使是那些他们认为最优秀和最有前途的，原来，从历史上看，要失败。 The precious elements of eschatological truth contained in the Egyptian religion were associated with error and superstition, and were unable to save the religion from sinking to the state of utter degeneration in which it is found at the approach of the Christian Era.珍贵的要素eschatological真理包含在埃及宗教与误差与迷信，无力挽救宗教沉降到国家的完全变性，因为它发现，在临近的基督教时代。 Similarly, the still richer and more profound eschatologies of the Persian religion, vitiated by dualism and other corrupting influences, failed to realize the promise it contained, and has survived only as a ruin in modern Parseeism.同样，还有更加丰富，更加深刻eschatologies的波斯宗教，无效，由二元和其他败坏风气的影响，未能实现承诺，它载，并已存活仅作为断送在现代parseeism 。 Plato's speculative teaching failed to influence in any notable degree the popular religion of the Greco-Roman world; it failed to convert even the philosophical few; and in the hands of those who did profess to adopt it, Platonism, uncorrected by Christianity ran to seed in Pantheism and other forms of error.柏拉图的投机性教学没有影响，在任何明显的程度上民间宗教的希腊罗马世界，它无法转换，甚至哲学数，而且在手上那些曾经自称对采用它，柏拉图，未由基督教洋洋种子在泛神论和其他形式的误差。
II.二。 OLD-TESTAMENT ESCHATOLOGY老遗嘱末世
Without going into details either by way of exposition or of criticism, it will be sufficient to point out how Old Testament eschatology compares with ethnic systems, and how notwithstanding its deficiencies in point of clearness and completeness, it was not an unworthy preparation for the fullness of Christian Revelation.撇开细节借博览会或批评，这将足以指出，如何旧约末世与之相比，种族系统，以及如何尽管有其不足之点的晴空和完整性，它不是一个卑微的准备，为丰满基督教的启示。
(1) Old Testament eschatology, even in its earliest and most imperfect form, shares in the distinctive character which belongs to Old Testament religion generally. （ 1 ）旧约末世，即使在其最早和最完美的形式，股份，在鲜明的时代特色，其中属于旧约宗教普遍。 In the first place, as a negative distinction, we note the entire absence of certain erroneous ideas and tendencies that have a large place in ethnic religions.摆在首位，作为一个消极的区分，我们注意到，在整个缺乏某些错误思想和倾向，即有一个大的地方，在民族宗教。 There is no pantheism or dualism no doctrine of pre-existence (Wisdom 8:17-20 does not necessarily imply this doctrine, as has sometimes been contended) or of metempsychosis; nor is there any trace, as might have been expected, of Egyptian ideas or practices.有没有泛神论或二元论，没有理论的预先存在（智慧8:17-20 ，并不一定意味着这种学说，因为有时被人争辩）或metempsychosis ;也不会有任何痕迹，可能是在人们意料之中，埃及想法或做法。 In the next place, on the positive side, the Old Testament stands apart from ethnic religions in its doctrine of God and of man in relation to God.在未来的地方，就积极方面而言，旧约停机除民族宗教，在其教义的上帝和人的天主间的关系。 Its doctrine of God is pure and uncompromising monotheism; the universe is ruled by the wisdom, Justice, and omnipotence of the one, true God.其学说的上帝是纯洁和不妥协的一神论;宇宙是法治的智慧，正义，和全能的一个，真正的上帝。 And man is created by God in His own image and likeness, and destined to relations of friendship and fellowship with Him.与人是上帝创造的在其自身的形象和相似性，并注定要友好关系和团契他。 Here we have revealed in clear and definite terms the basal doctrines which are at the root of eschatological truth, and which, once they had taken hold of the life of a people, were bound, even without new additions to the revelation, to safeguard the purity of an inadequate eschatology and to lead in time to richer and higher developments.在这里，我们已经发现，在明确的条款基底学说是在治本eschatological坚持解放思想，实事求是，其中，一旦他们抓住了一个民族的生活，是有限定的，即使没有新增的启示，以保障纯度不足的末世，并率先在时间，以更丰富和更高的发展。 Such additions and developments occur in Old Testament teaching; but before noticing them it is well to call attention to the two chief defects, or limitations, which attach to the earlier eschatology and continue, by their persistence in popular belief, to hinder more or less the correct understanding and acceptance by the Jewish people as a whole of the highest eschatological utterances of their own inspired teachers.例如，补充和发展，发生在旧约教学;但在此之前看见他们来说，这是好，以提醒人们注意两个主要缺陷，或局限，重视较早末世并继续，他们的毅力，在民间信仰，阻碍较多或较少能否正确认识和接受，犹太人民作为一个整体的最高eschatological话语他们自己的灵感教师。
(2) The first of these defects is the silence of the earlier and of some of the later books on the subject of moral retribution after death, or at least the extreme vagueness of such passages in these books as might be understood to refer to this subject. （ 2 ）第一，这些缺陷是沉默的更早一些后来的书籍关于这一主题的道德报应死亡后，或者至少是极端含混的，如机票，在这些书籍可能会被理解为是指本课题。 Death is not extinction; but Sheol, the underworld of the dead, in early Hebrew thought is not very different from the Babylonian Aralu or the Homeric Hades, except that Jahve is God even there.死亡不是灭绝，但sheol ，黑社会性质的死者，在早期希伯来思想并不十分不同，从巴比伦aralu或荷马地狱，除表示jahve是上帝，即使在那里。 It is a dreary abode in which all that is prized in life, including friendly intercourse with God, comes to an end without any definite promise of renewal.这是一个悲凉的居留权，其中所有这就是珍贵的，在生活中，其中包括友好交往与神，将告结束，没有任何明确的承诺，重建等。 Dishonour incurred in life or in death, clings to a man in Sheol, like the honour he may have won by a virtuous life on earth; but otherwise conditions in Sheol are not represented as retributive, except in the vaguest way.拒付招致生命或死亡，抱住一名男子在sheol ，如有幸他可能赢得良性地球上的生命，但其他条件sheol都没有派代表作为报复，但在模糊的方式。 Not that a more definite retribution or the hope of renewal to a life of blessedness is formally denied and excluded; it simply fails to find utterance in earlier Old Testament records.没有一个较明确的报应或希望延续到生命的幸福是正式否定和排斥，而是根本无法找到话语中较早旧约记录。 Religion is pre-eminently an affair of this life, and retribution works out here on earth.宗教最重要的作用是一个内政的现世生活，并遭报应的作品出来就在地球上。 This idea which to us seems so strange, must, to be fairly appreciated, be taken in conjunction with the national as opposed to the individual viewpoint [see under (3) of this section]; and allowance must also be made for its pedagogic value for a people like the early Hebrews.这一构想，我们似乎很奇怪，要，可算是相当欣赏，而应采取与国家作为反对个人观点[见（ 3 ）本节]和免税额也必须为它的教学价值一个人喜欢早期希伯来人。 Christ himself explains why Moses permitted divorce ("by reason of the hardness of your heart", Matthew 19:8); revelation and legislation had to be tempered to the capacity of a singularly practical and unimaginative people, who were more effectively confirmed in the worship and service of God by a vivid sense of His retributive providence here on earth than they would have been but a higher and fuller doctrine of future immortality with its postponement of moral rewards.基督本人解释了为什么摩西准许离婚（下称" ，因硬度，你的心" ，马修19时08分） ;启示和立法都必须经受锻炼，以身份是奇实际和枯燥呆板的人注册，这些人更有效地证实，在崇拜和天主服务的一个生动的责任感，他的报复性普罗维登斯就在地球上比，他们将被而是一个更高和更充分的理论将来不死其推迟道德重奖。 Nor must we exaggerate the insufficiency of this early point of view.我们也不能夸大功能不全的这一早期的观点。 It gave a deep religious value and significance to every event of the present life, and raised morality above the narrow, utilitarian standpoint.它发表了深厚的宗教价值和意义，以每一个事件的现在的生活，并提出上述道德狭隘，功利的立场。 Not worldly prosperity as such was the ideal of the pious Israelite, but prosperity bestowed by God as the gracious reward of fidelity in keeping His Commandments.没有世俗的繁荣，因此是理想的虔诚israelite ，但繁荣赐予的，上帝为殷勤悬赏富达保持他的诫命。 Yet, when all has been said, the inadequacy of this belief for the satisfaction of individual aspirations must be admitted; and this inadequacy was bound to prove itself sooner or later in experience.然而，当一切已经说了，不足之处，这个信念，为满足个人的愿望必须承认和不足之处，这是必然要证明自己是迟早的事，在经验。 Even the substitution of the national for the individual standpoint could not indefinitely hinder this result.甚至取代国家对于个人的立场不能无限期地阻碍了这一结果。
(3) The tendency to sink the individual in the nation and to treat the latter as the religious unit was one of the most marked characteristics of Hebrew faith. （ 3 ）趋势向下沉沦，个人在全国和对待后者作为宗教股，其中最显着的特点，希伯来的信仰。 And this helped very much to support and prolong the other limitation just noticed, according to which retribution was looked for in this life.这有助于十分支持，并延长其他限制刚刚注意到，根据该报应的，是找在这生活。 Deferred and disappointed personal hopes could be solaced by the thought of their present or future realization in the nation.递延和失望，个人希望能solaced所想到的，他们现在或将来的实现居全国第一。 It was only when the national calamities, culminating in the exile, had shattered for a time the people's hope of a glorious theocratic kingdom that the eschatology of the individual became prominent; and with the restoration there was a tendency to revert to the national point of view.它是只有当国家灾难，终于在流亡，已经粉碎了今后一个时期人民的希望的光辉神英国末世的个人突出，并与恢复，有一个倾向是回复到全国点看法。 It is true of the 0.T.这是真正的0.t. as a whole that the eschatology of the people overshadows that of the individual, though it is true at the same time that, in and through the former, the latter advances to a clear and definite assurance of a personal resurrection from the dead, at least for the children of Israel who are to share, if found worthy, in the glories of the Messianic Age.作为一个整体，即末世的人黯然失色，即个体，虽然这是事实，在同一时间，并通过前者，而后者的进步，以明确的保证，一个个人的复活，从死了，至少为儿童的以色列人士分享，如果发现值得，在辉煌的救世主的时代。
It is beyond the scope of this article to attempt to trace the growth or describe the several phases of this national eschatology, which centres in the hope of the establishment of a theocratic and Messianic kingdom on earth (see MESSIAS).它超越了这一条的范围，试图追查增长或描述几个阶段，这次全国末世，中心希望建立一个神权和救世主英国地球上（见messias ） 。 However spiritually this idea may be found expressed in Old Testament prophecies, as we read them now in the light of their progressive fulfillment in the New Testament Dispensation, the Jewish people as a whole clung to a material and political interpretation of the kingdom, coupling their own domination as a people with the triumph of God and the worldwide establishment of His rule.然而精神上这一想法可能发现表示，在旧约圣经的预言，正如我们看过他们，现在是鉴于它们逐步完成，在新约圣经配药，犹太人民作为一个整体，醉心于物质和政治的诠释王国，其耦合自己的统治，作为一个人的胜利上帝和全世界建立自己的一票。 There is much, indeed, to account for this in the obscurity of the prophecies themselves.有很多，而事实上，以户口本，在朦胧的预言。 The Messias as a distinct person is not always mentioned in connexion with the inauguration of the kingdom, which leaves room for the expectation of a theophany of Jahve in the character of judge and ruler.该messias作为一个独特的人并不总是提到，在与Connexion公司就职的王国，其中的余地期望一个theophany的jahve在性质判断和统治者。 But even when the person and place of the Messias are distinctly foreshadowed, the fusion together in prophecy of what we have learned to distinguish as His first and His second coming tends to give to the whole picture of the Messianic kingdom an eschatological character that belongs in reality only to its final stage.但即使是当这个人，并代替了messias明显的预示，融合在一起的预言是什么，我们学会了分辨，因为他的第一次和他的第二次来临，往往给整个图片的救世主英国一个eschatological性格属于实际上只进行到最后阶段。 It is thus the resurrection of the dead in Isaias, xxvi, 19, and Daniel, xii, 2, is introduced; and many of the descriptions foretelling "the day of the Lord", the judgment on Jews and Gentiles, the renovation of the earth and other phenomena that usher in that day while applicable in a limited sense to contemporary events and to the inauguration of the Christian Era, are much more appropriately understood of the end of the world.因此，它是从死中复活，在伊萨亚斯罗，第26 ，第19 ，和Daniel ，第十二章，二，是引进和很多的说明预言的"主日" ，判决对犹太人和外邦人，翻新了地球和其他现象，迎来这一天，同时适用于在有限的意义上，当代事件，并宣誓就职基督教时代，是更为恰当理解的世界的末了。 It is not, therefore, surprising that the religious hopes of the Jewish nation should have be come so predominantly eschatological, and that the popular imagination, foreshortening the perspective of Divine Revelation, should have learned to look for the establishment on earth of the glorious Kingdom of God, which Christians are assured will be realized only in heaven at the close of the present dispensation.这不是，因此，令人惊讶的是，宗教的希望犹太国家都不应该拥有可来得这么eschatological为主，并广受欢迎的想象力， foreshortening的角度来看，神的启示，应该学会研究，为建立地球上的光荣英国上帝，基督信徒保证一定能够实现，只有在天上结束时，目前的特许。
(4) Passing from these general observations which seem necessary for the true understanding of Old Testament eschatology, a brief reference will be made to the passages which exhibit the growth of a higher and fuller doctrine of immortality. （ 4 ）通过这些一般性的意见，似乎有必要为真正了解旧约末世，简要地提到了，会向通道，其中展出的增长更高，更全面的学说不朽。 The recognition of individual as opposed to mere corporate responsibility and retribution may be reckoned, at least remotely, as a gain to eschatology, even when retribution is confined chiefly to this life; and this principle is repeatedly recognized in the earliest books.承认个人作为反对仅仅是公司的责任和报应的，可估计，至少有遥控，作为一个增益，以末世，甚至当报应是主要局限于此生活和这个原则是一再承认在最早的书籍。 (See Genesis 18:25; Exodus 32:33; Numbers 16:22; Deuteronomy 7:10; 24:16; 2 Kings 24:17; 2 Kings 14:6; Isaiah 3:10 sq.; 33:15 sqq.; Jeremiah 12:1 sq.; 17:5-10; 32:18 sq.; Ezekiel 14:12-20; 18:4, 18 sqq.; Psalms, passim; Proverbs 2:21 sq.; 10:2; 11:19, 31; etc.) It is recognized also in the very terms of the problem dealt with in the Book of Job. （见成因18时25分;外流32:33 ;号码16时22分;申命记7时10分; 24:16 ; 2 ，国王24:17 2国王14时06分;以赛亚下午3点10分平方米; 33:15 sqq 。 ;耶利米12:1平方米; 17:5-10 ; 32:18平方米;以西结书14:12-20 ; 18时04分， 18 sqq ;诗篇，各处;谚语2点21平方米; 10时02分; 11时19分， 31人;等） ，这是公认的，也非常的条款问题处理在这本书的工作。
But, coming to higher things, we find in the Psalms and in Job the clear expression of a hope or assurance for the just of a life of blessedness after death.但是，未来，以更高的东西时，我们发现在诗篇，并在求职的明确表达一个希望，还是为保证公正的生活幸福后死亡。 Here is voiced, under Divine inspiration, the innate craving of the righteous soul for everlasting fellowship with God, the protest of a strong and vivid faith against the popular conception of Sheol.这里是表示，根据神的启示，天生的渴求正义的灵魂，永恒的团契与上帝，抗议是一个强大的和生动的信念，对流行概念的sheol 。 Omitting doubtful passages, it is enough to refer to Psalms xv (AV xvi), xvi (AV xvii), xlviii (AV xlix ), and lxxii (AV lxxiii).省略疑问通道，但它足以指诗篇十五（房室十六） ，第十六章（房室十七） ， 48 （视听XLIX ）号决定，并lxxii （视听lxxiii ） 。 Of these it is not impossible to explain the first two as prayers for deliverance from some imminent danger of death, but the assurance they express is too absolute and universal to admit this interpretation as the most natural.这些是不是不可能的，以解释前两个为祈祷，为救我们脱离一些迫在眉睫的危险的死因，但保证他们表示，是太绝对和普遍承认这一解释，认为是最自然的事。 And this assurance becomes still more definite in the other two psalms, by reason of the contrast which death is asserted to introduce between the fates of the just and the impious.和这样的保证变得更加明确的，在其他两个诗篇，因她的反差，其中死亡是断言引进与命运的正义与impious 。 The same faith emerges in the Book of Job, first as a hope somewhat questionably expressed, and then as an assured conviction.同样的信念出现在这本书的工作，首先是作为一个希望，有点questionably表达，然后作为一个有保证的信念。 Despairing of vindication in this life and rebelling against the thought that righteousness should remain finally unrewarded, the sufferer seeks consolation in the hope of a renewal of God's friendship beyond the grave: "O that thou wouldest hide me in Sheol, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me. If a man die, shall he live again? All the days of my warfare would I wait, till my release should come" (xiv, 13 sq.).绝望的平反，在此生活和反抗，以为正义仍应最后未获报偿，患者寻求慰藉，在希望的一个延续上帝的友谊超越了严重： "啊，你是wouldest隐藏我sheol ，那你wouldest留下我秘密的，直到你被愤怒的过去，那你wouldest任命我一个设定时间，并记得我。如果一个男人死了，他会活吗？所有的日子，我的战争，我会等待，直到放我应该回来" （第十四13平方米） 。 In xvii, 18 - xvii, 9, the expression of this hope is more absolute; and in xix, 23-27, it takes the form of a definite certainty that he will see God, his Redeemer: "But I know that my Redeemer liveth and that he shall stand up at the last upon the earth [dust]; and after this my skin has been destroyed, yet from [al. without] my flesh shall I see God, whom I shall see for myself and my eyes shall behold, and not another" (25 - 27).在十七，十八-十七， 9 ，表达这个希望是更绝对的，并在十九， 2 3-27，它采取的形式明确肯定地说，他所见到上帝，他的救赎主说： "但是我知道我的救赎主liveth和说，他会站起来，在最后一经地球[尘]和后，我这样的皮肤已被摧毁，但由[铝没有]我的肉体应我看到上帝，我会看看，为我自己和我的眼睛应你看，而不是另一个" （ 25 -2 7） 。 In his risen body he will see God, according to the Vulgate (LXX) reading: "and in the last day I shall rise out of the earth. And I shall be clothed again with my skill, and in my flesh I shall see my God" (25 - 26).在他的上升身体，他所见到上帝，根据该vulgate （ lxx ） ，内容为： "在最后一天，我将崛起走出地球，而且我不得温饱，又与我的技能，而在我的血肉，我会看到我的以神之名" （ 25 -2 6） 。
The doctrine of the resurrection finds definite expression in the Prophets; and in Isaiah 26:19: "thy dead shall live, my dead bodies shall rise again. Awake and sing, ye that dwell in the dust" etc.; and Daniel 12:2: "and many of those that sleep in the dust of the earth shall awake: some unto everlasting life, and others to everlasting shame and contempt" etc., it is clearly a personal resurrection that is taught -- in Isaias a resurrection of righteous Israelites; in Daniel, of both the righteous and the wicked.该学说的复活认定，明确表达了先知，而且在以赛亚书26:19 ： "你死不得活，我的尸体会再次上升。觉悟了，并能唱歌，你们只要住在灰尘"等;丹尼尔12 ： 2 ： "与许多人认为，睡在尘埃对地球应清醒：一些祂永恒的生命，别人永远的耻辱和蔑视"等，很明显，这是一种个人的复活，就是教导-在伊萨亚斯罗一复活正义的以色列人，在丹尼尔，无论是正义与邪恶的。 The judgment, which in Daniel is connected with the resurrection, is also personal; and the same is true of the judgment of the living (Jews and Gentiles) which in various forms the prophecies connect with the "day of the Lord".这个判断，在丹尼尔与复活，同时也是个人和同样如此判决的生活（犹太人和外邦人） ，其中以各种形式预言连线"主日" 。 Some of the Psalms (eg 48) seem to imply a judgment of individuals, good and bad, after death; and the certainty of a future judgment of "every work, whether it be good or evil", is the final solution of the moral enigmas of earthly life offered by Ecclesiastes (xii, 13-14; cf. iii, 17).一些诗篇（如： 48 ） ，似乎暗示了判断个人的，有好有坏，后死亡;确定性，未来的判断： "每一个工作，无论是善或恶" ，是最终解决道德谜题的俗世生活提供传道书（十二， 13日至14日;比照三， 17 ） 。 Coming to the later (deuterocanonical) books of the 0.到了后来（次经）书的0 。 T. we have clear evidence in II Mach.汤匙，我们有明确的证据显示，在二马赫。 of Jewish faith not only in the resurrection of the body (vii, 9-14), but in the efficacy of prayers and sacrifices for the dead who have died in godliness (xi, 43 sqq.).犹太人的信仰不只是在复活的身体（七9-14 ） ，但在疗效的祈祷和牺牲的死难者已经死亡，在虔诚的信徒（十一， 43 sqq ） 。 And in the second and first centuries BC, in the Jewish apocryphal literature, new eschatological developments appear, chiefly in the direction of a more definite doctrine of retribution after death.而在第二次和第一次在公元前数百年，在犹太猜测文学，新eschatological的发展似乎主要是在方向的一个较明确的教义报应后死亡。 The word Sheol is still most commonly understood of the general abode of the departed awaiting the resurrection, this abode having different divisions for the reward of the righteous and the punishment of the wicked; in reference to the latter, Sheol is sometimes simply equivalent to hell.字sheol仍是最常见的理解一般居留权的离开，等待复活的，这居留权后，不同部门，为奖励的正义和惩罚恶人;提及后者， sheol有时简直等于地狱。 Gehenna is the name usually applied to the final place of punishment of the wicked after the last judgment, or even immediately after death; while paradise is often used to designate the intermediate abode of the souls of the just and heaven their home of final blessedness.地狱是名字通常适用于最后发生的惩罚恶人后，最后判决，或什至后立即死亡，而天堂，是经常被用来指定中介居留权的亡灵，公正和天堂，他们的家中最后的幸福。 Christ's use of these terms shows that the Jews of His day were sufficiently familiar with their New Testament meanings.基督的使用这些条款表明，犹太人，他每天都是不够熟悉，他们的新约圣经的意义。
III.三。 CATHOLIC ESCHATOLOGY天主教末世
In this article there is no critical discussion of New Testament eschatology nor any attempt to trace the historical developments of Catholic teaching from Scriptural and traditional data; only a brief conspectus is given of the developed Catholic system.在这篇文章中不存在临界讨论新约圣经末世，也没有尝试探究历史的发展，天主教教学从圣经和传统的数据;只是短暂概论给出的发达天主教系统。 For critical and historical details and for the refutation of opposing views the reader is referred to the special articles dealing with the various doctrines.为批判与历史细节，并为驳斥反对意见的读者可参考的特殊物品处理各种学说。 The eschatological summary which speaks of the "four last things" (death, judgment, heaven, and hell) is popular rather than scientific.该eschatological摘要，其中谈到"四上的事情" （死亡，判断，天堂，地狱） ，是受欢迎的，而不是科学。 For systematic treatment it is best to distinguish between (A) individual and (B) universal and cosmic eschatology, including under (A):为有系统的治疗，最好是要区分（一）个人和（ b ）普及和宇宙末世，包括第（一）项：
death; the particular judgment; heaven, or eternal happiness; purgatory, or the intermediate state; hell, or eternal punishment;死亡;特定的判断;天堂，或永恒的幸福;炼狱，或中间状态;地狱，或永恒的处罚;
and under (B):及（ b ）项下：
the approach of the end of the world; the resurrection of the body; the general judgment; and the final consummation of all things.临近年底的世界;复活的身体;总体判断，以及最后的一切事物。
The superiority of Catholic eschatology consists in the fact that, without professing to answer every question that idle curiosity may suggest, it gives a clear, consistent, satisfying statement of all that need at present be known, or can profitably be understood, regarding the eternal issues of life and death for each of us personally, and the final consummation of the cosmos of which we are a part.优越性天主教末世于一个事实，如果没有空头回答每一个问题，即闲置的好奇心，可以建议，它赋予一个明确的，一贯的，令人满意的声明中的所有需要，目前不得而知，或能在赢利的理解，关于永恒生死问题，为我们每一个人，并在最后圆满的宇宙中我们是其中的一部分。
(A) Individual Eschatology （一）个人末世
Death死亡
Death, which consists in the separation of soul and body, is presented under many aspects in Catholic teaching, but chiefly死亡，其中包括在分离的灵魂与身体，是根据多方面的，在天主教教学，但主要是
as being actually and historically, in the present order of supernatural Providence, the consequence and penalty of Adam's sin (Genesis 2:17; Romans 5:12, etc.);作为其实和历史上来说，在当前的命令超自然的普罗维登斯，后果及罚款的亚当的罪孽（创2:17 ;入乡随俗5时12分，等等） ;
as being the end of man's period of probation, the event which decides his eternal destiny (2 Corinthians 5:10; John 9:4; Luke 12:40; 16:19 sqq.; etc.), though it does not exclude an intermediate state of purification for the imperfect who die in God's grace; and作为年底的人的试用期，一旦它决定着他永恒的命运（ 2哥林多前书5:10 ;约翰9时04分;路加福音12:40 ; 16时19 sqq ;等） ，这虽不排除中间状态的净化不完善的，他们死在上帝的恩典;
as being universal, though as to its absolute universality (for those living at the end of the world) there is some room for doubt because of I Thess., iv, 14 sqq.; I Cor., xv, 51; II Tim., iv, 1.作为普遍的，但由于其绝对的普遍性（对那些生活在世界的末了） ，也有一些空间，这无疑是因为的I帖，四， 14 sqq 。我肺心病， 15 ， 51 ;二添。 ，四， 1 。
Particular Judgment特别是判断
That a particular judgment of each soul takes place at death is implied in many passages of the New Testament (Luke 16:22 sqq.; 23:43; Acts 1:25; etc.), and in the teaching of the Council of Florence (Denzinger, Enchiridion, no. 588) regarding the speedy entry of each soul into heaven, purgatory, or hell.某一特定的判断每一个灵魂，发生在死因是隐含在许多段落的新约圣经（路加福音16时22 sqq ; 23时43分;行为25等） ，并在教学中的理事会佛罗伦萨（登青格， enchiridion ，没有。 588 ）就迅速进入每一个灵魂进入天堂，炼狱，地狱。
Heaven天堂
Heaven is the abode of the blessed, where (after the resurrection with glorified bodies) they enjoy, in the company of Christ and the angels, the immediate vision of God face to face, being supernaturally elevated by the light of glory so as to be capable of such a vision.天堂是居留权的有福了，在哪里（复活之后与歌颂机构） ，他们享有的，在该公司的基督与天使，眼前的远景上帝，面对面地被supernaturally高架由光的荣耀，所以应以使其能在这样的远景。 There are infinite degrees of glory corresponding to degrees of merit, but all are unspeakably happy in the eternal possession of God.有无限度的荣耀了相应程度的好处，但都无法形容的幸福，永恒的藏神。 Only the perfectly pure and holy can enter heaven; but for those who have attained that state, either at death or after a course of purification in purgatory, entry into heaven is not deferred, as has sometimes been erroneously held, till after the General Judgment.只有完美的纯洁和神圣的，可以进入天堂，但对于那些已经达到了这一状态，无论是在死亡后，或在过程中净化炼狱，进入天国，是不是推迟，因为有时被错误地举行，出炉后的总体判断。
Purgatory炼狱
Purgatory is the intermediate state of unknown duration in which those who die imperfect, but not in unrepented mortal sin, undergo a course of penal purification, to qualify for admission into heaven.炼狱是中间状态不明的时间在那些死于不完善的，但不是在unrepented致命的罪过，接受一个疗程的刑法净化，才有资格进入天堂。 They share in the communion of saints and are benefited by our prayers and good works (see DEAD, PRAYERS FOR THE).他们分享的共融圣人是得益于我们的祈祷和优秀作品（见死亡的人祈祷，为） 。 The denial of purgatory by the Reformers introduced a dismal blank in their eschatology and, after the manner of extremes, has led to extreme reactions.否定炼狱由改革者推出了令人沮丧的空白，他们的末世，在经过该地的极端，导致了极端的反应。
Hell地狱
Hell, in Catholic teaching, designates the place or state of men (and angels) who, because of sin, are excluded forever from the Beatific Vision.地狱，在天主教教学，指定地点或国家的男子（天使）的人，因为罪的，并不属于永远摆脱beatific视野。 In this wide sense it applies to the state of those who die with only original sin on their souls (Council of Florence, Denzinger, no. 588), although this is not a state of misery or of subjective punishment of any kind, but merely implies the objective privation of supernatural bliss, which is compatible with a condition of perfect natural happiness.在这种广义上讲，它适用于国家的那些人一起死，只有原罪对自己的灵魂（理事会的佛罗伦斯，登青格，没有。 588 ） ，虽然这不是一个国家的苦难，或主观的处罚任何形式的，而仅仅是意味着客观穷困的超自然的极乐世界，这是符合一个条件完善的自然幸福。 But in the narrower sense in which the name is ordinarily used, hell is the state of those who are punished eternally for unrepented personal mortal sin.但在狭义的，其中名字是通常使用的，地狱是国家的那些惩罚大智为unrepented个人致命的罪过。 Beyond affirming the existence of such a state, with varying degrees of punishment corresponding to degrees of guilt and its eternal or unending duration, Catholic doctrine does not go.以后肯定存在这样的一个国家，取得了不同程度的处罚了相应程度的罪恶感和其永恒的或永无止境的期限，天主教教义并不路要走。 It is a terrible and mysterious truth, but it is clearly and emphatically taught by Christ and the Apostles.这是一个可怕而神秘的事实，但它显然并强调老师耶稣和使徒。 Rationalists may deny the eternity of hell in spite of the authority of Christ, and professing Christians, who are unwilling to admit it, may try to explain away Christ's words; but it remains as the Divinely revealed solution of the problem of moral evil.理性可以否认永恒的地狱，尽管该国权威的基督，并自称基督徒，他们是不愿承认它，可以尝试解释远离基督的话，但它仍然是作为神透露，解决这一问题的道德上的邪恶。 (See HELL.) Rival solutions have been sought for in some form of the theory of restitution or, less commonly, in the theory of annihilation or conditional immortality. （见地狱）的竞争对手解决方案已寻求某种形式的理论，要求恢复原状，而不太常见的是，在理论歼灭战或有条件的永生。 The restitutionist view, which in its Origenist form was condemned at the Council of Constantinople in 543, and later at the Fifth General Council (see APOCATASTASIS), is the cardinal dogma of modern Universalism, and is favoured more or less by liberal Protestants and Anglicans.该restitutionist意见，在其origenist形式谴责在安理会的君士坦丁堡在543 ，后来又在第五次总理事会（见apocatastasis ） ，它是红衣主教教条的现代普遍性，并主张更多或更少自由，由新教徒和英国圣公会。 Based on an exaggerated optimism for which present experience offers no guarantee, this view assumes the all-conquering efficacy of the ministry of grace in a life of probation after death, and looks forward to the ultimate conversion of all sinners and the voluntary disappearance of moral evil from the universe.基于一种夸张的乐观，其中现有的经验提供任何保证，这种看法是假设所有无坚不摧的功效财政部宽限期，在生活中的感化亡故后，并期待着最终转换所有的罪人，并自愿失踪的道德邪恶从宇宙中。 Annihilationists, on the other hand, failing to find either in reason or Revelation any grounds for such optimism, and considering immortality itself to be a grace and not the natural attribute of the soul, believe that the finally impenitent will be annihilated or cease to exist -- that God will thus ultimately be compelled to confess the failure of His purpose and power. annihilationists ，另一方面，没有找到任何合理或披露任何理由为这种乐观情绪，并考虑到永生本身是一个宽限期，而不是自然属性的灵魂，相信这最后impenitent将予以歼灭或不复存在-上帝会因此最终被强迫招供失败的，其目的和力量。
(B) Universal and Cosmic Eschatology （二）普及和宇宙末世
The Approach of the End of the World临近年底，世界
Notwithstanding Christ's express refusal to specify the time of the end (Mark 13:32; Acts 1:6 sq.), it was a common belief among early Christians that the end of the world was near.尽管基督的表达拒绝指定时间结束（ 13时32马克;行为1时06平方） ，它是一个共同的信念，其中早期基督徒说，去年底，世界上近。 This seemed to have some support in certain sayings of Christ in reference to the destruction of Jerusalem, which are set down in the Gospels side by side with prophecies relating to the end (Matthew 24; Luke 21), and in certain passages of the Apostolic writings, which might, not unnaturally, have been so understood (but see 2 Thessalonians 2:2 sqq., where St. Paul corrects this impression).这似乎有一定的支持，在某些熟语基督教参考，以摧毁耶路撒冷，它是建立在美国福音并肩与谶有关结束（马太24人;卢克21 ） ，并在某些段落的使徒著作，有可能，而不是人为地，有这么理解（但参阅第2撒罗尼迦2:2 sqq 。那里圣保禄纠正这种印象） 。 On the other hand, Christ had clearly stated that the Gospel was to be preached to all nations before the end (Matthew 24:14), and St. Paul looked forward to the ultimate conversion of the Jewish people as a remote event to be preceded by the conversion of the Gentiles (Romans 11:25 sqq.).在另一方面，基督曾明确表示，福音要传福音给所有国家在年底之前（马太24:14 ） ，和圣保罗期待着最终的转化犹太人民作为一个偏远的活动之前，必须进行由转换外邦人（罗马书11:25 sqq ） 。 Various others are spoken of as preceding or ushering in the end, as a great apostasy (2 Thessalonians 2:3 sqq.), or falling away from faith or charity (Luke 18:8; 17:26; Matthew 24:12), the reign of Antichrist, and great social calamities and terrifying physical convulsions.其他各个专业都谈到由于之前或迎来了年底，作为一个伟大的叛教（ 2撒罗尼迦2:3 sqq ） ，或落入远离信仰或慈善组织（卢克18时08分; 17时26分;马修24:12 ） ，腥风血雨箴，和社会的巨大灾难和可怕的身体抽搐。 Yet the end will come unexpectedly and take the living by surprise.但会结束没想到，并采取生活感到惊讶。
The Resurrection of the Body复活的身体
The visible coming (parousia) of Christ in power and glory will be the signal for the rising of the dead (see RESURRECTION).可见未来（圆满）的基督教会的权力和荣耀，将信号为上升的死亡（见复活） 。 It is Catholic teaching that all the dead who are to be judged will rise, the wicked as well as the Just, and that they will rise with the bodies they had in this life.这是天主教会教所有的死难者都须视乎能否将上升，恶人，以及为公正，他们会与有关机构，他们已在此生活。 But nothing is defined as to what is required to constitute this identity of the risen and transformed with the present body.但是，没有什么是确定的，以需如何构成这个身分复活的转化与现行的机构。 Though not formally defined, it is sufficiently certain that there is to be only one general resurrection, simultaneous for the good and the bad.虽然没有正式确定，这是充分肯定的是，将来有只有一个一般的复活，同时为好的和坏的。 (See MILLENNIUM.) Regarding the qualities of the risen bodies in the case of the just we have St. Paul's description in 1 Corinthians 15 (cf. Matthew 13:43; Philippians 3:21) as a basis for theological speculation; but in the case of the damned we can only affirm that their bodies will be incorruptible. （见千年）关于素质的提高，机构在案件刚刚我们有圣保禄的描述，在哥林多前书15 （参见马太13时43分; philippians 3时21分）为依据，对神学的猜测，但在至于该死，我们只能肯定，他们的尸体将廉洁。
The General Judgment一般判断
Regarding the general judgment there is nothing of importance to be added here to the graphic description of the event by Christ Himself, who is to be Judge (Matthew 25, etc.).对于一般的判断是没有的重要性，以增加在此图形对事件的描述基督自己，谁被法官（马太25等） 。 (See JUDGMENT, GENERAL.) （见判断，一般） 。
The Consummation of All Things该圆满的一切事物
There is mention also of the physical universe sharing in the general consummation (2 Peter 3:13; Romans 8:19 sqq.; Revelation 21:1 sqq.).因此，也能提及的物理宇宙分享在一般性圆满（ 2彼得3时13分;罗马书8时19 sqq ;启示21时01 sqq ） 。 The present heaven and earth will be destroyed, and a new heaven and earth take their place.目前天堂和地球要毁灭，开创了新的天地，采取自己的位置。 But what, precisely, this process will involve, or what purpose the renovated world will serve is not revealed.但是，正是这个过程将涉及，或有什么目的，翻新后世界将是没有透露。 It may possibly be part of the glorious Kingdom of Christ of which "there shall be no end".它可能是部分的光荣英国基督教会，其中"不得有没有尽头" 。 Christ's militant reign is to cease with the accomplishment of His office as Judge (1 Corinthians 15:24 sqq.), but as King of the elect whom He has saved He will reign with them in glory forever.基督教的好战统治是停止与素养的他的办公室，作为法官（ 1哥林多15时24 sqq ） ，但作为国王的选人，他挽救了他的统治与他们永远的荣耀。
Publication information Written by PJ Toner.出版信息写PJ -碳粉。 Transcribed by Michael C. Tinkler.转录由Michael长tinkler 。 The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书，体积诉公布1909年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
The Day of the Lord.主日。
Gen. xlix.将军xlix 。 1; comp. 1 ;可比。 Gen. R. xcviii., "the Messianic end" ; Isa.将军传译xcviii ， "救世主结束" ;伊萨。 ii.二。 1; also "the end," Dent. 1 ，还借"世界末日" ，反映平平。 xxxii.三十二。 20; Ps.第20条;聚苯乙烯。 lxxiii. lxxiii 。 17; Ben Sira vii. 17 ;贲西拉七。 36, xxviii. 36 ，二十八。 6; comp. 6 ;可比。 "Didache," xvi. " didache ， "十六。 3): The doctrine of the "last things." 3 ） ：中庸的"最后的事物" 。 Jewish eschatology deals primarily and principally with the final destiny of the Jewish nation and the world in general, and only secondarily with the future of the individual; the main concern of Hebrew legislator, prophet, and apocalyptic writer being Israel as the people of God and the victory of His truth and justice on earth.犹太末世主要是处理与主要的最终命运，犹太民族和世界一般，而且只有为辅，与日后的个人;主要关注的希伯来语立委，先知，和世界末日的作家被以色列作为人的神和胜利，他的真理和正义的地球。 The eschatological view, that is, the expectation of the greater things to come in the future, underlies the whole construction of the history of both Israel and mankind in the Bible.该eschatological看法，那就是，期望越大，事情在不久的将来推出，突显整个建造的历史，双方的以色列和人类的圣经。 The patriarchal history teems with such prophecies (Gen. xii. 3, 16; xv. 14; xviii. 18; xxii. 18; xxvi. 4); the Mosaic legislation has more or less explicitly in view the relation of Israel to the nations and the final victory of the former (Ex. xix.. 5; Lev. xxvi. 45; Num. xxiii. 10, xxiv. 17-24; Deut. iv. 6; vii. 6 et seq. ; xxviii. 1, 10; xxx. 3 et seq. ; xxxii. 43; xxxiii. 29).父权制历史汇聚到这样的预言（创十二3日， 16日;十五， 14个;十八， 18岁;二十二， 18岁;二十六。 4 ） ;镶嵌立法已较为明确，鉴于关系以色列向联合国和最后的胜利，前者（如19 .. 5 ;列弗。 26 。 45 ;序号。二十三， 10 ， 24 17-24 ; deut 。四，六;第七6段及以下各段;二十八。一日第10条;三十，三段及以下各段;三十二。 43 ;三十三， 29页） 。 But it was chiefly the Prophets who dwelt with great emphasis upon the Day of the Lord as the future Day of Judgment.但它主要是先知，他们花了极大的重视主日作为未来一天的判断。 Originally spoken of as the day when Yhwh as the God of heaven visits the earth with all His terrible powers of devastation (comp. Gen. xix. 24; Ex. ix. 23, xi. 4, xii. 12; Josh. x. 11), the term was employed by the Prophets in an eschatological sense and invested with a double character: on the one hand, as the time of the manifestation of God's punitive powers of justice directed against all that provokes His wrath, and, on the other hand, as the time of the vindication and salvation of the righteous.原先发言的，因为有一天yhwh为上帝的天堂探访地球与他的所有可怕的权力蹂躏（ comp.将军十九。 24 ;特惠第九。 23 ，十一，四，十二， 12岁;乔什。十。 11 ） ，该词是受雇于该先知在eschatological常识和投资双重性质：一方面，随着时间的，体现了上帝的惩罚权力的正义是针对所有挑起他的愤怒，以及对另一方面，随着时间的平反与救亡的正义。 In the popular mind the Day of the Lord brought disaster only to the enemies of Israel; to His people it brought victory.在大众心目中主日所带来的灾难，只是向敌人以色列，向他的人民所带来的胜利。 But this is contradicted by the prophet Amos (iii. 2, v. 20).不过，这是自相矛盾，由先知阿摩司（ iii. 2 ，五20 ） 。 For Isaiah, likewise, the Day of the Lord brings terror and ruin to Judah and Israel (Isa. ii. 12, x. 3, xxii. 5; comp. Micah i. 3) as well as to other nations (Isa. xiv. 25, xxiv.-xxv.).为以赛亚书，同样地，一天上帝带来恐怖和毁灭，以Judah和以色列（以赛亚书二12 ，十三日二十二。五日;可比。弥迦一3 ）以及其他国家（以赛亚书14章25 ， xxiv. - 25 ） 。 In the same measure, however, as Israel suffers defeat at the hand of the great world-powers, the Day of the Lord in the prophetic conception becomes a day of wrath for the heathen world and of triumph for Israel.在同一措施，但是，由于以色列遭受败在手的伟大的世界军事大国，主日在先知性构想成为日间的愤怒，为异教徒世界和凯歌对以色列的偏袒。 In Zeph.在zeph 。 i-iii.一至三。 it is a universal day of doom for all idolaters, including the inhabitants of Judea, but it ends with the glory of the remnant of Israel, while the assembled heathen powers are annihilated (iii. 8-12).这是一个普遍的一天厄运所有盲目崇拜者，其中包括居民的朱迪亚，但两端与荣耀残的以色列，而组装异教徒权力歼灭（ iii. 8-12 ） 。 This feature of the final destruction, before the city of Jerusalem, of the heathen world-empires becomes prominent and typical in all later prophecies (Ezek. xxxviii., the defeat of Gog and Magog; Isa. xiii. 6-9, Babel's fall; Zech. xii. 2 et seq., xiv. 1 et seq.; Hag. i. 6; Joel iv. [iii.] 2 et seq.; Isa. lxvi. 15 et seq.), the Day of the Lord being said to come as "a fire which refines the silver" (Mal. iii. 2 et seq., 9; comp. Isa. xxxiii. 14 et seq.).这篇专题的最后销毁之前，耶路撒冷城的，对异教徒的世界帝国，成为突出的典型，在所有后来谶（ ezek.三十八，打败gog和玛;伊萨第十三6-9 ，通天塔的秋天;撒加利亚十二， 2等条，第十四条第1段及以下各段; hag一，六;的Joel四， [三] 2段及以下各段;伊萨。 lxvi 15页起） ，在主日有人说来是"火警纤细银" （ mal.三， 2等及以下各段， 9岁;可比。伊萨。三十三， 14页起） 。 Especially strong is the contrast between the fate which awaits the heathen and the salvation promised Israel in Isa.特别坚强，是对比的命运，而等待着异教徒和救赎允诺以色列在伊萨。 xxxiv.-xxxv., whereas other prophecies accentuate rather the final conversion of the heathen nations to the belief in the Lord (Isa. ii. 1 et seq., xlix. lxvi. 6-21, Zech. viii. 21 et seq., xiv. 16 et seq.). xxxiv. -三十五，而其他的预言加剧，而最终转化的异教徒国家，使他们以为在主（以赛亚书二1段及以下各段， xlix 。 lxvi 。 6月21日，撒加利亚八， 21页起。 ，十四， 16页起） 。
Resurrection of the Dead.死人的复活。
In addition to this conception of the Day of the Lord, the Prophets developed the hope of an ideal Messianic future through the reign of a son of the house of David-the golden age of paradisiacal bliss, of which the traditions of all the ancient nations spoke (see Dillmann's commentary to Gen. ii-iii., p. 46).此外，这个构想的主日，是先知，制定了希望的一个理想的救世主式的将来通过在位的一个儿子的众院大卫-黄金时代paradisiacal极乐世界，其中的传统，所有古老的民族讲话（见dillmann的评上将第二和第三节，第46页） 。 It would come in the form of a world of perfect peace and harmony among all creatures, the angelic state of man before his sin (Isa. xi. 1-10, lxv. 17-25: "new heavens and a new earth").它会在形式的世界完美的和平，人类和谐，所有的动物，天使般的状态的男子，然后他单仲偕（以赛亚书十一1-10 ， lxv 17-25说： "新的天地一颗新的地球" ） 。 It was only a step further to predict the visitation of all the kingdoms of the earth, to be followed by the swallowing up of death forever and a resurrection of the dead in Israel, so that all the people of the Lord might witness the glorious salvation (Isa. xxiv. 21-xxv. 8, xxvi. 19).这只是一个步预测探视所有演义的地球，然后吞下了死亡的，永远和死人复活，在以色列，使全体人民的耶和华见证会的光荣救赎（以赛亚书24 。 21 - 25 8 26 19段） 。 The hope of resurrection had been expressed by Ezekiel only with reference to the Jewish nation as such (Ezek. xxxvii.).希望复活已发表以西结书只提及犹太民族等（ ezek.三十七） 。 Under Persian influence, however, the doctrine of resurrection underwent a change, and was made part of the Day of Judgment; hence in Dan.根据波斯语的影响力，但是，这个学说的复活经历了一个转变，并取得了部分审判的日子，因此，在丹。 xii.十二。 2 the resurrection is extended to both the wicked and the righteous: the latter "shall awake to everlasting life," the former "to shame and everlasting horror" (AV "contempt"). 2复活延长至两个坏蛋和正义：后者"应惊醒，以永恒的生命， "这位前"羞耻和永恒的恐怖" （视听"蔑视" ） 。
The Formation of an Eschatological System.形成一个eschatological制度。
It is certainly incorrect to speak of an eschatological system of the Bible, in which there is no trace of an established belief in the future life.它肯定不正确发言的一个eschatological系统的圣经，在不存在任何微量的一个既定的信念，在未来的生活。 Both Ben Sira and Tobit still adhere to the ancient view of Sheol as the land of the shades (see Sheol).两本西拉，并以Tobit仍然沿袭古老的看法sheol由于土地的色调（见sheol ） 。 It was the future destiny of the nation which concerned the Prophets and the people; and the hope voiced by prophet, psalmist, and liturgical poet was simply that the Lord as the Only One will establish His kingdom over the whole earth (Ex. xv. 18; Micah ii. 13, iv. 7; Obad. 21; Zech. xiv. 9; Isa. xxiv. 23; Ps. xciii. 1, xcvi. 10, xcvii. 1, xcix. 1).这是未来的民族的命运，其中涉及先知和人民，并希望表达了先知，诗人，礼仪诗人被简单地说，上帝为唯一的一个将建立他的王国超过整个地球（比如十五。 18岁;弥迦二13四，七; obad 21段;撒加利亚十四。九日;伊萨。二十四， 23岁;聚苯乙烯。 xciii 1 ， xcvi 10 xcvii 1 ， xcix 1款） 。 This implied not only the reunion of the twelve tribes (Ezek. xxxvii. 16 et seq.; Zeph. iii. 20), but the conversion of the heathen surviving the divine day of wrath as well as the downfall of the heathen powers (Zeph. iii. 8-9; Zech. xiv. 9-19; Isa. lvi. 6, lxiii. 1-6; Ps. ii. 8-12).这意味着不仅是团聚的十二个部落（ ezek.三十七， 16页起; zeph三。 20 ） ，但转换的异教徒尚存的神圣一天的愤怒，以及因此而下台的异教徒权力（ zeph三，第8-9页;撒加利亚十四， 9月19日;伊萨。 56 。 6 ， lxiii 1-6 ;聚苯乙烯二。 8-12 ） 。 It seems that, because of the tribulation which the house of Zerubbabel had to undergo-not, as Dalman ("Die Worte Jesu," p. 243) thinks, "because the Messiah was not an essential part of the national hope"-the expectation of a Messiah from the house of David was kept in the background, and the prophet Elijah, as the forerunner of the great Day of the Lord who would reassemble all the tribes of Israel, was placed in the foreground (Ecclus. [Sirach] xlviii. 10; I Mace. xiv. 41).看来，是因为该磨难，其中众议院所罗巴伯不得不接受-并非如d alman（下称"模具w ortej esu" ，页2 43）认为， "因为弥赛亚不是本质的一部分，国家的希望" -期望一个救世主由众议院国宝存放在后台，和先知以利亚，为先导的伟大主日，他们将重新组合所有部落的以色列，摆在了前面（ ecclus. [西拉奇] 48 ， 10 ，我锏。十四， 41 ） 。 See Elijah.见利亚。
The "Kingdom of God." "神的国度" 。
It is difficult to say how far the Sadducees or the ruling house of Zadok shared in the Messianic hope of the people (see Sadducees).这是很难说，在多大程度上撒都该人或执政党众议院扎多克共享救世主全国人民的希望（见撒都该人） 。 It was the class of the Ḥasidim and their successors, the Essenes, who made a special study of the prophetical writings in order to learn the future destiny of Israel and mankind (Dan. ix. 2; Josephus, "BJ" ii. 8, §§ 6, 12; idem, "Ant." xiii. 5, § 9, where the term εἱμαρμένη is to be taken eschatologically).这是工人阶级的ḥasidim及其继承人， essenes ，并作了专题研究，该prophetical著作，以了解未来的命运以色列和全人类（ dan.九。 2 ;约瑟夫， " BJ的"二。 8 ， § § 6 ， 12岁;同上， "蚂蚁" 。十三。 5 ，第9 ，凡任期εἱμαρμένη是采取eschatologically ） 。 While announcing the coming events in visions and apocalyptic writings concealed from the multitude (see Apocalyptic Literature), they based their calculations upon unfulfilled prophecies such as Jeremiah's seventy years (Jer. xxv. 11, xxix. 10), and accordingly tried to fix "the end of days" (Dan. ix. 25 et seg.; Enoch, lxxxix. 59).而在宣布即将开展的活动中的视野和世界末日的著作隐蔽，从千头万绪（见世界末日文学） ，他们根据他们的计算后，没有实现的预言，如耶利米的七十年（ jer.二十五。 11 ，第29号第10号） ，并据此试图修复"年底的日子" （ dan.九， 25日，赛格等。 ;伊诺克， lxxxix 59段） 。 The Talmud reproachingly calls these men, who frequently brought disappointment and wo upon the people, "mahshebe ḳeẓim" (calculators of the [Messianic] ends: Sanh. 97b; comp. 92b, 99a; Ket. 111a; Shab. 138b; 'Eduy. ii. 9-10; for the expression , see Dan. xii. 4, 13; Assumptio Mosis, i. 18, xii. 4; II Esd. iii. 14; Syriac Apoc. Baruch, xxvii. 15; Matt. xiii. 39, xxiv. 3).犹太法典reproachingly呼吁这些男子，因为他们经常带来失望和窝后，在民"的mahshebe ḳeẓim " （计算器的[救世主]结束： sanh 。汕97 B ;可比。 92b ， 99A型巨力; KET的。 111a ;沙巴。 138b ; ' eduy二。 9-10 ;为表达，见丹。十二， 4日， 13日; assumptio mosis ，一，十八，十二，四;二，公共服务电子化。三， 14票;叙利亚文载脂蛋白C 。 baruch ，二十七。 15 ;马特第十三39 ， 24条3款） 。 It can not be denied, however, that these Ḥasidean or apocalyptic writers took a sublime view of the entire history of the world in dividing it into great worldepochs counted either after empires or millenniums, and in seeing its consummation in the establishment of "the kingdom of the Lord," called also, in order to avoid the use of the Sacred Name, ("the kingdom of heaven").但不能否认的事实，但是，这些ḥasidean或世界末日的作家了壮美的看法，整个世界的历史划分成伟大worldepochs清点后，无论是帝国或数千年，而在看到它的圆满，在建立"王国的主" ，所谓的同时，为了避免使用这个神圣的名字， （ "天国" ） 。 This prophetic goal of human history at once lent to all struggle and suffering of the people of God a higher meaning and purpose, and from this point of view new comfort was offered to the saints in their trials.这一先知性的目标，是人类历史上一次借给一切斗争和人民的苦难的上帝更高的意义和目的，从这个角度来看，新的舒适性提供给圣人，在他们的审判。 This is the idea underlying the contrast between the "kingdoms of the powers of the earth" and "the kingdom of God" which is to be delivered over at the end of time to the saints, the people of Israel (Dan. ii. 44; vii. 14, 27).这是基本的理念的对比， "王国的权力地球" ， "神的国度" ，这是准备运出超过于去年底的时候向圣人，以色列人民（ dan.二， 44 ;七， 14 ， 27 ） 。 It is, however, utterly erroneous to assert, as do Schürer ("Geschichte," ii. 504 et seq.) and Bousset (" Religion des Judenthums," pp. 202 et seq.), that this kingdom of God meant a political triumph of the Jewish people and the annihilation of all other nations.但是，它绝对是错误的断言，因为这样做schürer （ "历史馆" ，二， 504页起）和bousset （ "宗教万judenthums "页202页起） ，这个神的国度意味着政治凯旋的犹太人民和湮没的所有其他国家。 As may be learned from Tobit xiii.可从以Tobit十三。 11 et seq., xiv.十一等条，第十四条。 6, quoted by Schürer (lc ii. 507), and from the ancient New-Year's liturgy (see also 'Alenu), "the conversion of all creatures to become one single band to do, God's will" is the foremost object of Israel's Messianic hope; only the removal of "the kingdom of violence" must precede the establishment of God's kingdom. 6 ，引述schürer （立法会二507 ） ，并从古代新一年的礼仪中（也见' alenu ） ， "转换的所有动物，要成为一个单一波段做上帝的意志" ，是最首要的对象是以色列的救世主的希望;只有去除"王国暴力" ，必须先建立神的王国。 This hope for the coming of the kingdom of God is expressed also in the Ḳaddish (comp. Lord's Prayer) and in the eleventh benediction of the "Shemoneh 'Esreh," whereas the destruction of the kingdom of wickedness first found expression in the added (nineteenth) benediction (afterward directed chiefly against obnoxious informers and heretics; see Liturgy), and was in the Hellenistic propaganda literature, the Sibyllines (iii. 47, 767 et al.), emphasized especially with a view to the conversion of the heathen.这个希望，为未来的神的国度，是还表示，在ḳaddish （ comp.主祷文） ，并在第十一届功德的" shemoneh ' esreh " ，而破坏了英国的邪恶首先体现在补充说： （第十九）功德（事后指示，主要是针对厌恶告密者和异教徒;见教会礼仪） ，并在古希腊文学的宣传， sibyllines （ iii. 47 ， 767等）时强调，尤其是要考虑到转换的异教徒。
World-Epochs.世界-一个时代。
In contrasting the future kingdom of God with the kingdom of the heathen powers of the world the apocalyptic writers were undoubtedly influenced by Parsism, which saw the world divided between Ahuramazda and Angro-mainyush, who battle with each other until finally the latter, at the end of the fourth period of the twelve world-millenniums, is defeated by the former after a great crisis in which the bad principle seems to win the upper hand (see Plutarch, "On Isis and Osiris," ch. 47; Bundahis, xxxiv. 1; "Bahman Yasht," i. 5, ii. 22 et seq. ; "SBE" v. 149, 193 et seq. ; Stade, "Ueber den Einfluss, des Parsismus auf das Judenthum," 1898, pp. 145 et seq.).对比将来神的国度与英国的异教徒于世界强国之世界末日作家无疑是影响parsism ，看到了世界分为两派ahuramazda和angro - mainyush ，这场与对方直到最后，后者在年底的第四个时期的十二项世界数千年，是战胜由前经过一场重大危机，其中坏的原则，似乎是双赢得势（见普鲁塔克， " ISIS和日签署的， "章47条; bundahis ，第三十四1 " ; bahman yasht ， "一，五，二， 22段及以下各段， "专业英语"五， 149 ， 193页起;比赛， " ueber书斋einfluss ，万parsismus auf之judenthum " ， 1898年，第145页起） 。 The idea of four world-empires succeeding one another and represented by the four metals (Dan. ii., vii.), which also has its parallel in Parsism ("Bahman Yasht," i. 3), and in Hindu, Greek, and Roman traditions ("Laws of Manes," i. 71 et seq. ; Hesiod, "Works and Days," pp. 109 et seq. ; Ovid, "Metamorphoses," i. 89), seems to rest upon an ancient tradition which goes back to Babylonia (see Gunkel's commentary on Genesis, 1902, p. 241).的思想，四个世界-帝国接替一个又一个代表，由4个金属（ dan.二，七） ，它也有其并行的parsism （ " bahman yasht ， "一， 3 ） ，并在印度教，希腊文，和罗马传统（ "法律Manes认为， "一， 71条;赫希尔德， "工程及天" ，第109页起;奥维德， "金驴" ，一89 ） ，似乎休息时，一个古老的传统这可以追溯到巴比伦王国（见gunkel的评成因， 1902年，第241页） 。 Gunkel finds in the twelve millenniums of Persian belief an astronomical world-year with four seasons, and sees the four Babylonian world-epochs reproduced in the four successive periods of Adam, Noah, Abraham, and Moses. gunkel认定，在12个千年的波斯信仰是一个天文世界年与四季分明，并看到四个巴比伦的世界-一个时代的复制，在连续4期的亚当，诺亚，亚伯拉罕，摩西。 The four periods occur again in Enoch, lxxxix.四个时期再次出现伊诺克， lxxxix 。 et seq.页起。 (see Kautzsch, "Pseudepigraphen," p. 294) and Rev. vi. （见kautzsch ， " pseudepigraphen " ，页294 ）及Rev六。 1; also in Zech. 1 ，又在撒加利亚。 ii.二。 1 (AV i. 18), vi.1; and Dan. 1 （影音一18 ） ，六.1 ;丹。 viii.八。 22; and the four undivided animals in the vision of Abraham (Gen. xv. 9) were by the early haggadists (Johanan b. Zakkai, in Gen. R. xliv.; Apoc. Abraham, xv., xxviii.) referred to the four world-empires in an eschatological sense. 22日及4个都守不住动物在视觉亚伯拉罕（创十五。九日）分别由年初haggadists （约哈难乙zakkai ，在将军传译四十四;载脂蛋白C 。石礼谦，十五，二十八）提到四个世界-帝国在eschatological常识。
A World-Week.一个世界一周。
The Perso-Babylonian world-year of twelve millenniums, however, was transformed in Jewish eschatology into a world-week of seven millenniums corresponding with the week of Creation, the verse "A thousand years in thy sight are but as yesterday" (Ps. xc. 5 [AV 4]) having suggested the idea that the present world of toil ("'olam ha-zeh") is to be followed by a Sabbatical millennium, "the world to come" ("'olam ha-ba'": Tamid vii. 4; RH 31a; Sanh. 97a; Ab. RN i., ed. Schechter, p. 5; Enoch, xxiii. 1; II Esdras vii. 30, 43; Testament of Abraham, A. xix., B. vii.; Vita Adæ et Evæ, 42; Rev. xx. 1; II Peter iii. 8; Epistle of Barnabas, xv.; Irenæus, v. 28, 3).该perso -巴比伦世界年的12个千年，但是，在转化的犹太末世成为世界级的周七千年，与之相对应的一周创作，诗歌" ， 1000年在你的视线，不过是因为昨天" （雅歌越野5 [影音4 ] ）在建议的设想，即目前世界的辛劳（ " ' olam夏zeh " ） ，是应遵循的一个安息千年时， "未来世界" （ " ' olam公顷钡' " ： tamid七。 4 ;铑31 A条; sanh 。 97A条;抗体。氡一，教育署。 Schechter已，第5页;伊诺克，二十三。一日;第二埃斯德拉斯七， 30 ， 43 ;全书亚伯拉罕，甲十九。 ，乙七;履历表adæ等evæ ， 42岁;牧师二十一日;第二，彼得三世。 8 ;坟墓的石碑，十五; irenæus ，五， 28日， 3 ） 。 Of these the six millenniums were again divided, as in Parsism, into three periods: the first 2,000 years devoid of the Law; the next 2,000 years under the rule of the Law; and the last 2,000 years preparing amid struggles and through catastrophes for the rule of the Messiah (Sanh. 97a; 'Ab. Zarah 9a; Midr. Teh. xc. 17); the Messianic era is said to begin 4,291 years after Creation (comp. the 5,500 years after Creation, after the lapse of which the Messiah is expected, in Vita Adæ et Evæ, 42; also Assumptio Mosis, x. 12).这6个千年，再次划分，因为在parsism ，分为三个时期：第一二千年缺乏法律;下届2000年的统治下，法律和过去2000年中，准备斗争，并通过灾难为法治的弥赛亚（ sanh. 97A条; '抗体。 zarah 9A条; midr 。了。 XC的17段） ;救世主的时代，是说，开始4291年后创作（ comp.了五千五百年创建后，经过哪些弥赛亚预计，在履历表adæ等evæ ， 42 ，也assumptio mosis ，十， 12 ） 。 On a probably similar calculation, which placed the destruction of the Second Temple at 3828 (Sanh. lc), rests also the division of the world into twelve epochs of 400 years, nine and a half of which epochs had passed at the time of the destruction of the Temple (II Esdras xiv. 11; comp. vii. 28).一个大概类似的计算，其中放在第二圣殿被毁于3828年（ sanh.立法会） ，还在于分工的世界带入12个时代的400年，九年半，其中的时代已经过去了，在时间的破坏了该庙（二埃斯德拉斯十四， 11人;可比。七， 28 ） 。 Twelve periods occur also in the Syriac Apocalypse of Baruch (xxvii., liii.) and the Apocalypse of Abraham (xxix.); the ten millenniums of Enoch xxi.十二期，也发生在叙利亚文的启示baruch （ xxvii. ， liii ）及启示亚伯拉罕（ xxix. ） ;十个千年的伊诺克二十一。 6, however, appear to be identical with the ten weeks in ch. 6 ，然而，似乎是完全相同的，与10个星期在CH 。 xciii., that is, 10 x 700 years. xciii ，也就是10 × 700年。 As a matter of course, Biblical chronology was always so construed as to bring the six millenniums into accord with the Messianic expectations of the time; only by special favor would the mystery of the end, known only to God, be revealed to His saints (Dan. xii. 9; II Esd. iv. 37, xi. 44; Syriac Apoc. Baruch, liv. 1, lxxxi. 4; Matt. xxiv. 36; Pes. 54b).作为理所当然的事，圣经年表，是经常如此，为使以上六条千年成符合救世主期望的时候，才由特别青睐，将之谜底，只知道向上帝透露给他的圣徒教会（丹。十二，九;二，公共服务电子化。四， 37 ，十一， 44 ;叙利亚文载脂蛋白C 。 baruch ，丽芙阿萨诺1 ， lxxxi 4段;马特。 24 。 36 ;聚醚砜。 54b ） 。 The end was believed to be brought about by the merit of a certain number of saints or martyrs (Enoch, xlvii. 4; II Esd. iv. 36; Rev. vii. 4), or by the completion of the number of human souls sent from their heavenly abode to the earth, the number of created souls being fixed (Syriac Apoc. Baruch, xxiii. 4; 'Ab. Zarah 5a; Yeb. 63b).年底，相信所带来的好处，一定数目的圣人或烈士（伊诺克，四十七。四日;二，公共服务电子化四。 36 ;牧师七。 4 ） ，或以完成多少人的心灵派从他们的天朝居留权至地球，有多少创造的灵魂被固定（叙利亚文载脂蛋白C 。 baruch ，二十三，四; '抗体。 zarah 5A条; yeb 。 63 B ） 。 Finally, it was taught that "he who announces the Messianic time based on calculation forfeits his own share in the future" (R. Jose, in Derek Ereẓ R. xi.) and that "the advent of the Messiah is dependent upon general repentance brought about by the prophet Elijah" (Sanh. 97b; Pirḳe R. El. xliii.; Assumptio Mosis, i. 18).最后，它被教导说： "他世卫组织宣布救世主的时候基于计算断送自己的未来共同的愿景" （传译圣何塞，在德里克ereẓ传译十一） ，以及"来临的弥赛亚，是依赖于一般悔过书所带来的先知以利亚" （ sanh.汕97 B ; pirḳe传译下午。四十三; assumptio mosis ，一18 ） 。
Travail of the Messianic Time. travail的救世主的时候。
There prevails a singular harmony among the apocalyptic writings and traditions, especially regarding the successive stages of the eschatological drama.有普遍存在的一个独特的和谐，世界末日的著作和传统，特别是对于连续阶段的eschatological话剧。 The first of these is the "travail" of the Messianic time (; literally, "the suffering of the Messiah"; comp. Pesiḳ. R. 21, 34; Shab. 118a; Pes. 118a; Sanh. 98b; Mek., Beshallaḥ, Wayassa', 4, 5; or , Matt. xxiv. 8; Mark xiii. 9, taken from Hosea xiii. 13).这些问题首先是" travail "救世主时间（ ;字面上来看， "痛苦的弥赛亚" ;可比。 pesiḳ 。传译21 ， 34 ;沙巴。 118 A条;聚醚砜。 118 A条; sanh 。 98b ; MEK的， beshallaḥ ， wayassa ' ， 4 ， 5 ，或马特。二十四。 8 ;马克十三9 ，从何西阿十三13 ） 。 The idea that the great redemption shall be preceded by great distress, darkness, and moral decline seems to be based on such prophetic passages as Hosea xiii.这一想法，即大赎回之前应当极大痛苦，黑暗，道德滑坡似乎是基于这样的预言果然通道作为何西阿十三。 13 et seq.; Joel ii. 13段及以下各段;的Joel二。 10 et seq.; Micah vii.十段及以下各段;弥迦七。 1-6; Zech. 1-6 ;撒加利亚。 xiv.十四。 6 et seq.; Dan. 6条ET条;丹。 xii.十二。 1. 1 。 The view itself, however, is not that of the Prophets, whose outlook is altogether optimistic and eudemonistic (Isa. xi. 1-9, lxv. 17-25), but more in accordance with the older non-Jewish belief in a constant decline of the world, from the golden and silver to the brass and iron age, until it ends in a final cataclysm or conflagration, contemplated alike by old Teuton and Greek legend.观点本身，但是，是不是说的是先知，其前景是完全乐观，并eudemonistic （以赛亚十一1-9 ， lxv 17-25 ） ，但也更符合老年人非犹太人的信仰不断跌幅全世界，从黄金和白银的黄铜和铁器时代，到结束，在最后的大灾难或冲突，争议一样，由旧位条顿和希腊神话中。 It was particularly owing to Persian influence that the contrast between this world, in which evil, death, and sin prevail, and the future world, "which is altogether good" (Tamid lc), was so strongly emphasized, and the view prevailed that the transition from the one to the other could be brought about only through a great crisis, the signs of decay of a dying world and the birth-throes of a new one to be ushered into existence.它特别由于波斯语的影响力的对比这个世界上，在这邪恶，死亡与罪恶得逞的，和未来世界" ，这是共好" （ tamid立法会） ，是如此强烈地强调，和意见为依归说转变，从一个向其他可能带来的，只有通过一场重大危机，种种迹象衰变的一个垂死世界和生育阵痛的一个新的将迎来存在。 Persian eschatology had no difficulty in utilizing old mythological and cosmological material from Babylonia in picturing the distress and disorder of the last days of the world (Bundahis, xxx. 18 et seq.; Plutarch, lc 47; Bahman, lc ii. 23 et seq., iii. 60); Jewish eschatology had to borrow the same elsewhere or give Biblical terms and passages a new meaning so as to make all terrestrial and celestial powers appear as participants in the final catastrophe.波斯语末世没有困难，在利用旧神话和宇宙物质从巴比伦王国，在想象的困扰和障碍，在过去几天的世界（ bundahis了XXX ， 18段及以下各段;普鲁塔克，立法会47个; bahman ，立法会二， 23页起，三， 60 ） ;犹太末世不得不借用同别处或给予圣经条款和段落了新的含义，以便使所有陆地和天体的权力似乎参加了最后的灾难。 This world, owing to the sin of the first man (II Esd. iv. 30), or through the fall of the angels (Enoch, vi.-xi.), has been laden with curses and is under the sway of the power of evil, and the end will accordingly be a combat of God with these powers of evil either in the heavens above or on earth (Isa. xxiv. 21 et seq., xxv. 7, xxvii. 1; Dan. vii. 11, viii. 9; Book of Jubilees, xxiii. 29; Test. Patr., Asher, 7, Dan. 5; Assumptio Mosis, x. 1; Psalms of Solomon, ii. 25 et seq.; and see Gunkel, "Schöpfung und Chaos," pp. 171-398).这个世界上，由于该罪的第一人（二公共服务电子化。四， 30 ） ，或透过天使的堕落（伊诺克， vi.-xi. ） ，已满载着诅咒也好，是根据摆动的权力无恶不作，最终也会相应的是一个战斗的上帝与这些权力的邪恶无论在老天爷以上或地球上（以赛亚书24 。 21段及以下各段，二十五。 7 ，二十七。一日;丹七。 11 ，八，九日;易经jubilees ，二十三，二十九;考验。 patr ，阿什尔日， 7日，丹5款; assumptio mosis ，十一;诗篇的索罗门，二， 25段及以下各段;看看gunkel ， " schöpfung und混沌， "页171-398 ） 。 The whole world, then, appears as in a state of rebellion before its downfall.整个世界的话，那么，出现在一国的叛乱之前，它的灭亡。 A description of these Messianic woes is given in the Book of Jubilees, xx.说明这些救世主的疾苦，是由于在这本书的jubilees ，二十。 11-25; Sibyllines, ii. 11月25日; sibyllines ，二。 154 et seq., iii. 154页起，三。 796 et seq.; Enoch, xcix. 796页起;伊诺克， xcix 。 4 et seq., c.第4段及以下各段，长 1 et seq.; II Esd.一日段及以下各段;二，公共服务电子化。 v.-vi.; Syriac Apoc. v.-vi. ;叙利亚文载脂蛋白C 。 Baruch xxv.-xxvii., xlviii. baruch xxv. -二十七， 48 。 31 et seq., lxx.; Matt. 31段及以下各段， lxx ;马特。 xxiv.二十四。 6-29; Rev. vi.-ix.; Soṭah ix. 6月29日;牧师vi.-ix. ; soṭah九。 15; Derek Ereẓ Zuṭa x.; Sanh. 15 ;德里克ereẓ zuṭa十; sanh 。 96b-97a. 96 B条- 97A条。 "A third part of all the world's woes will come in the generation of the Messiah" (Midr. Teh. Ps. ii. 9). "的第三部分，世界上所有的苦难会在一代人的弥赛亚" （ midr.了。常任二。 9 ） 。 In all these passages evil portents are predicted, such as visions of swords, of blood, and of warfare in the sky (Sibyllines, iii. 795; comp. Luke xxi. 21; Josephus, "BJ", vi. 5, § 3), disorder in the whole celestial system (Enoch,lxxx. 4-7; II Esd. v. 4; comp. Amos viii. 9; Joel ii. 10), in the produce of the earth (Enoch, lxxx. 2; Book of Jubilees, xxiii. 18; II Esd. vi. 22; Sibyllines, iii. 539), and in human progeny (Book of Jubilees, xxiii. 25; Sibyllines, ii. 154 et seq.; II Esd. v. 8, vi. 21).在所有这些通道邪恶印预测，如愿景剑，血，战争的天空（ sibyllines ，三， 795 ;可比。路加福音二十一， 21个;约瑟夫， " BJ的"六。 5 ， § 3 ） ，乱，在整个天体系统（伊诺克， lxxx 4-7 ;二，公共服务电子化。诉4 ;可比。阿莫斯八，九日;约珥二10 ） ，在生产中的地球（伊诺克， lxxx 2 ;本书的jubilees ，二十三， 18岁;二，公共服务电子化。六， 22条; sibyllines ，三， 539 ） ，在人类的后代（书jubilees ，二十三，二十五; sibyllines ，二， 154页起。 ;二，公共服务电子化。诉八日，六， 21 ） 。 Birds and beasts, trees, stones, and wells will cease to act in harmony with nature (II Esd. v. 6-8, vi. 24).鸟类和野兽，树木，石头，和水井将不再是法与自然和谐共存（二公共服务电子化。五6-8 ，六， 24 ） 。
Particularly prominent among the plagues of the time, of which Baruch xxviii.尤其突出，其中瘟疫的时间里，其中baruch二十八。 2-3 counts twelve, will be "the sword, famine, earthquake, and fire"; according to Book of Jubilees, xxiii. 2-3计数12 ，将"剑，饥荒，地震，并火" ，据本书的jubilees ，二十三。 13, "illness and pain, frost and fever, famine and death, sword and captivity"; but greater than the terror and havoc caused by the elements will be the moral corruptionand perversion, the wickedness and unchastity anticipated in prophetic visions, and the power of evil spirits (Syriac Apoc. Baruch, lc and lxx. 2-8; Book of Jubilees, xxiii. 13-19). 13 ， "疾病和痛苦，霜冻和发烧，饥荒和死亡，剑和圈养" ，但大于恐怖和破坏所造成的要素将是意大利的道德corruptionand反常，邪恶和不贞洁预计在先知性眼光，与电力的邪灵（叙利亚文载脂蛋白C 。 baruch ， LC和lxx 2-8 ;易经jubilees ，二十三13-19 ） 。 This view of the prevalence of the spirit of evil and seduction to sin in the last days received special emphasis in the Ḥasidean schools; hence the striking resemblance between the tannaitic and the apocalyptic picture of the time preceding the Messianic advent: "In the last days false prophets [pseudo-Messiahs] and corrupters will increase and sheep be turned into wolves, love into hatred; lawlessness [see Belial] will prevail, causing men to hate, persecute, and deliver up each other; and Satan, 'the world-deceiver' (see Antichrist), will in the guise of the Son of God perform miracles, and as ruler of the earth commit unheard-of crimes" ("Didache," xvi. 3 et seq.; Sibyllines, ii. 165 et seq., iii. 63; Matt. xxiv. 5-12; II Tim. iii. 1 et seq.).这种观点的盛行的精神邪恶和诱惑，以至单，在最后几天收到特别强调在ḥasidean学校，所以出现了惊人的相似性之间tannaitic和世界末日图片的时候前面的救世主的到来： "在最后的日子假先知[伪救星]和corrupters将增加，羊变成狼，爱情变成仇恨;无法无天[见belial ]将占上风，导致男人的仇恨，迫害，并提供了对方;撒旦， 『世界- deceiver ' （见箴） ，将在假借神的儿子创造奇迹，并作为统治者，地球犯下奇闻的罪行" （下称" didache ， "十六3段及以下各段; sibyllines ，二， 165页起，三， 63个;马特。二十四。 5-12 ;添第二第三1页起） 。 The rabbinic description is similar: "The footsteps of the Messiah [, taken from Ps. lxxxix. 52; comp. the term , "the last days of the rule of Esau"="Edom-Rome"; II Esd. vi. 8-10; comp. Gen. R. lxiii.; Yalḳut and Midrash ha-Gadol, ed. Schechter, on Gen. xxv. 26; Pirḳe R. El. xxxii.] are seen in the turning of the schoolhouse into a brothel, the desolation of Galilee and Gaulanitis, the going about of the scribes and saints as despised beggars, the insolence and lawlessness of the people, the disrespect of the younger generation toward the older, and the turning of the rulers to heresy" (Soṭah ix. 15; Derek Ereẓ Zuṭa x.; Sanh. 97b; Cant. R. ii. 13; Ket. 112b; in these passages amoraim of the second and third centuries are often credited with the views of tannaim of the first; comp. also Shab. 118a with Mek., Beshallaḥ, lc).该rabbinic描述的是类似的： "又步其后尘弥赛亚[ ，从聚苯乙烯。 lxxxix 52 ;可比。而言， "过去几天的统治以扫" = "益登-罗马" ;二，公共服务电子化。六，八-10 ;可比。将军传译lxiii ; yalḳut和midrash夏红景天，教育署。 Schechter已，对将军二十五，二十六日; pirḳe传译下午。三十二。 ]出现转折的学校，到一家妓院，这个荒凉的加利利和gaulanitis ，持续约的文士与圣人，因为看不起乞丐，狂悖和无法无天的人，不敬的年轻一代对老年人和转折的统治者邪" （ soṭah九。 15 ;德里克ereẓ zuṭa十; sanh 。汕97 B ;斜面。传译二， 13岁; KET的。 112b ，在这些通道亚摩兰的第二和第三个世纪，往往贷的意见tannaim的第一次;可比，而且沙巴。 118 A条与人民圣战者组织， beshallaḥ ，立法会） 。 Simon ben Yoḥai (comp. Derek Ereẓ Zuṭa x. with Sanh. lc) counts seven periods of tribulation preceding the advent of the son of David.西蒙贲yoḥai （ comp.德里克ereẓ zuṭa十，与sanh 。立法会）的七个时期的磨难之前来临的儿子大卫。 The Abraham Apocalypse (xxx.) mentions ten plagues as being prepared for the heathen of the time: (1) distress; (2) conflagration; (3) pestilence among beasts; (4) famine; (5) earthquakes and wars; (6) hail and frost; (7) wild beasts; (8) pestilence and death among men; (9) destruction and flight (comp. Isa. xxvi. 20; Zech. xiv. 5); and (10) noises and rumblings (comp. in the sixth period of Simon b. Yoḥai; comp. Test. Patr., Levi, 17, where also seven periods precede the kingdom of God).亚伯拉罕启示（ xxx. ）提到十大瘟疫，因为正在准备为异教徒的时间： （ 1 ）遇险; （ 2 ）火灾; （ 3 ）瘟疫当中禽兽; （ 4 ）饥荒; （ 5 ）地震和战争; （ 6 ）冰雹和霜冻; （七）野生禽兽; （八）瘟疫和死亡之间的男性; （ 9 ）销毁和飞行（ comp.伊萨。二十六，第20条;撒加利亚十四，五） ; （ 10 ）噪声和传言（ comp.在第六时期西蒙乙yoḥai ;可比。考验。 patr ，利维， 17 ，哪里还七期先于神的国度） 。
The War of Gog and Magog.抗战gog和玛。
An important part in the eschatological drama is assigned to Israel's final combat with the combined forces of the heathen nations under the leadership of Gog and Magog, barbarian tribes of the North (Ezek. xxxviii-xxxix.; see Gog and Magog).的一个重要组成部分，在eschatological戏剧是分配给以色列的最后作战与联合部队的异教徒国家的领导下， gog和玛，野蛮人部落的北部（ ezek.三十八-三十九;见gog和玛） 。 Assembled for a fierce attack upon Israel in the mountains near Jerusalem, they will suffer a terrible and crushing defeat, and Israel's land will thenceforth forever remain the seat of God's kingdom.组装了猛烈攻击后，以色列在附近的山区耶路撒冷，他们会很痛苦的可怕和惨败，而以色列的土地将自此永远所在地的上帝的王国。 Whether originally identical or identified only afterward by Biblical interpretation with the battle in the valley of Jehoshaphat (Joel iv. [AViii.] 12; comp. Zech. xiv. 2 and Isa. xxv. 6, where the great warfare against heathen armies is spoken of), the warfare against Gog and Magog formed the indispensable prelude to the Messianic era in every apocalyptic vision (Sibyllines, iii. 319 et seq., 512 et seq., 632 et seq.; v. 101; Rev. xx. 8; Enoch, lvi. 5 et seq., where the place of Gog and Magog is taken by the Parthians and Medes; II Esd. xiii. 5, "a multitude of men without number from the four winds of the earth"; Syriac Apoc. Baruch, LXX. 7-10; Targ. Yer. to Num. xi. 26, xxiv. 17, Ex. xl. 11, Deut. xxxii. 39, and Isa. xxxiii. 25; comp. Num. xxiv. 7 [Septuagint, Γὼγ for "Agag"]; see Eldad and Medad).不论原本相同或只鉴定出事后由圣经诠释与战斗在山谷中的杰霍沙法特（约珥四[ aviii 。 ] 12岁;可比。撒加利亚十四2和伊萨。二十五。 6 ，凡伟大战争中对异教徒军队的友谊非同一般谈到） ，战争对gog和玛形成了不可缺少的前奏，以救世主的时代，在每一个世界末日的愿景（ sibyllines ，三， 319页起， 512页起， 632页起;诉101个;牧师二十。 8 ;伊诺克， 56 5段及以下各段，那里发生的gog和玛是由parthians和medes ;二，公共服务电子化。十三。 5 ， "千头万绪，如果没有官兵人数从康莱的地球" ;叙利亚文载脂蛋白C 。 baruch ， lxx 7-10 ; targ 。也门里亚尔。序号。十一， 26日， 24月17日：当然。四十， 11 ， deut 。三十二。 39 ，和ISA 。三十三，第25条;可比。序号。二十四。 7 [ septuagint ， γὼγ " agag " ] ;见eldad和medad ） 。
R. Eliezer (Mek., Beshallaḥ, lc) mentions the Gog and Magog war together with the Messianic woes and the Last Judgment as the three modes of divine chastisement preceding the millennium.传译埃利泽（ mek. ， beshallaḥ ，立法会）提到gog和玛战争连同救世主的疾苦，以及最后的判决为三个模式神的责罚前款千年。 R. Akiba assigns both to the Gog and Magog war and to the Last Judgment a duration of twelve months ('Eduy. ii. 10); Lev.传译秋叶转让双方向gog和玛战争，并最后的审判历时12个月（ ' eduy二。 10 ） ;列弗。 R. xix.传译十九。 has seven years instead, in accordance with Ezek.已经七年，而是按照ezek 。 xxxix.第39届。 9; Ps. 9 ;聚苯乙烯。 ii.二。 1-9 is referred to the war of Gog and Magog ('Ab. Zarah 3b; Ber. 7b; Pesiḥ. ix. 79a; Tan., Noah, ed. Buber, 24; Midr. Teh. Ps. ii.). 1-9转介到战争的gog和玛（ '抗体。 zarah 3B及第;误码率。 7B条; pesiḥ第九。 79A条;火炭，挪亚，教育署。布伯， 24岁; midr 。了。常任二） 。
The destruction of Gog and Magog's army implies not, as falsely stated by Weber ("Altsynagogale Theologie," 1880, p. 369), followed by Bousset ("Religion des Judenthums," p. 222), the extermination of the Gentile world at the close of the Messianic reign, but the annihilation of the heathen powers who oppose the kingdom of God and the establishing of the Messianic reign (see Enoch, lvi.-lvii., according to which the tribes of Israel are gathered and brought to the Holy Land after the destruction of the heathen hosts; Sifre, Deut. 343; and Targ. Yer. to Num. xi. 26).销毁gog和玛军队的意味，并非如伪称韦伯（ " altsynagogale theologie " ， 1880年，页369 ） ，其次是bousset （ "宗教万judenthums " ，页222 ） ，灭绝了gentile世界上截止救世主的统治，但湮没的异教徒的权力，反对神的国度，并建立了救世主的统治（见伊诺克， lvi. - 57 。根据该部落的以色列聚集，并提请有关圣地后，破坏了该异教徒主持人; sifre ， deut 343 ; targ 。也门里亚尔。序号。十一， 26 ） 。
The Gentiles who submit to the Law are expected to survive (Syriac Apoc. Baruch, lxxii. 4; Apoc. Abraham, xxxi.); and those nations that did not subjugate Israel will be admitted by the Messiah into the kingdom of God (Pesiḥ. R. 1, after Isa. lxvi. 23).外邦人的人服从法律，预计生存（叙利亚文载脂蛋白C 。 baruch ， lxxii 4段;载脂蛋白C 。石礼谦，三十一） ，以及这些国家并没有灭亡以色列将承认弥赛亚进入神的国度（ pesiḥ 。传译一日后，伊萨。 lxvi 23段） 。 The Messiah is called "Hadrach" (Zech. ix. 1), as the one who leads the heathen world to repentance (), though he is tender to Israel and harsh toward the Gentiles (: Cant. R. vii. 5).弥赛亚是所谓的" hadrach " （ zech.九1 ） ，作为一位领导异教徒世界悔改（ ） ，他虽然是在公开招标中，以色列和苛刻，对外邦人（ ：斜面。传译七。 5 ） 。 The loyalty of the latter will be severely tested ('Ab. Zarah 2b et seq.), while during the established reign of the Messiah the probation time of the heathen will have passed over (Yeb. 24b).忠诚的，后者将经受严峻考验（ '抗体。 zarah乙等及以下各段） ，而在既定的统治弥赛亚试用时间的异教徒将通过以上（ yeb. 24 B条） 。 "A third part of the heathen world alone will survive" (Sibyllines, iii. 544 et seq., v. 103, after Zech. xiii. 8; in Tan., Shofeṭim, ed. Buber, 10, this third part is referred to Israel, which alone, as the descendants of the three patriarchs, will escape the fire of Gehenna). "第三部分的异教徒世界仅会生存" （ sibyllines ，三， 544页起，诉103 ，后撒加利亚十三。八日，在火炭， shofeṭim ，教育署。布伯年， 10年，这三部分，是指以色列，其中，仅作为华夏子孙，三位长者，将难逃火地狱） 。 According to Syriac Apoc.据叙利亚文载脂蛋白C 。 Baruch, xl. baruch ，销售。 1, 2, it is the leader of the Gog and Magog hosts who will alone survive, to be brought bound before the Messiah on Mount Zion and judged and slain. 1 ， 2 ，它是该gog和玛东道主，他们将独自生存，将必然带来之前弥赛亚山锡安和判断，并杀害。 According to II Esd.据二公共服务电子化。 xiii.十三。 9 et seq., fire will issue forth from the mouth of the Messiah and consume the whole army.第9页起，将消防问题，提出了从口入的弥赛亚和消耗全军。 This indicates an identification of Gog and Magog with "the wicked one" of Isa.这表明鉴定gog和玛与"恶人"的伊萨。 xi.十一。 4, interpreted as the personification of wickedness, Angro - mainyush (see Armilus). 4 ，解释为是人格化的邪恶， angro -m ainyush（见a rmilus） 。 In Midrash Wayosha' (Jellinek, "BH" i. 56) Gog is the leader of the seventy-two nations of the world, minus one (Israel), and makes war against the Most High; he is smitten down by God.在midrash wayosha ' （ jellinek ， "波黑"一56 ） gog处于领先地位的72世界民族之林，再减去一（以色列） ，并使得战争的最高级;他是责罚，由上帝。 Armilus rises as the last enemy of God and Israel. armilus上升，作为最后的敌人，上帝和以色列。
Gathering of the Exiles.承前启后，继往开来的流亡者。
The great event preparatory to the reign of the Messiah is the gathering of the exiles, "ḳibbuẓgaliyyot."大事筹备腥风血雨的弥赛亚，是承前启后，继往开来的流亡人士， " ḳibbuẓgaliyyot " 。 This hope, voiced in Deut.这个希望，表达了在deut 。 xxx.三十。 3; Isa. 3个;伊萨。 xi.十一。 12; Micah iv. 12岁;弥迦四。 6, vii.六，七。 11; Ezek.第11条; ezek 。 xxxix.第39届。 27; Zech.第27条;撒加利亚。 xi.十一。 10-12 and Isa. 10-12和ISA 。 xxxv.三十五。 8, is made especially impressive by the description in Isa. 8 ，是取得了令人印象深刻，尤其是所描写的伊萨。 xxvii.二十七。 13 of the return of all the strayed ones from Assyria and Egypt, and by the announcement that "the Gentiles themselves shall carry Israel's sons and daughters on their arms to Jerusalem with presents for the Lord" (Isa. xlix. 22, lx. 4-9, lxvi. 20). 13归还所有strayed者从assyria和埃及，并宣布说， "外邦人自己应当履行以色列的儿子和女儿，对他们的武器，以耶路撒冷介绍，为耶和华" （以赛亚xlix 22 ，中心LX 4 -9 ， lxvi 20条） 。 It was accordingly dwelt upon as a miraculous act in the synagogal liturgy and song (Shemoneh 'Esreh; Meg. 17a; Cant. xi. 1, xvii. 31), as well as in apocalyptic visions (Apoc. Abraham, xxxi.; II Esd. xiii. 13; Matt. xxiv. 31).有人据此白景富后，作为一个神奇的行为，在synagogal礼仪中，宋（ shemoneh ' esreh ;梅格。 17A条;斜面。十一， 1 ，十七， 31岁） ，以及在世界末日的愿景（ apoc.亚伯拉罕，三十一;二公共服务电子化。十三， 13岁;马特。 24 。 31 ） 。 God shall bring them back from the East and the West (Baruch, iv. 37, v. 5 et seq.; Ecclus. [Sirach] xxxvi. 13; Tobit xiii. 13); Elijah shall gather them and the Messiah summon them together (Ecclus. [Sirach] xlviii. 10; Sibyllines, ii. 171-187; Cant. xvii. 26; Targ. Yer. to Ex. vi. 18, xl. 9-10, Num. xxiv. 7, Deut. xxx. 4, Jer. xxxiii. 13).上帝应带回由东及西（ baruch ，四， 37 ，五，五段及以下各段; ecclus [西拉奇]三十六， 13岁; Tobit回归十三， 13 ） ;利亚应收集他们与弥赛亚传召他们在一起（ ecclus. [西拉奇] 48 。 10 ; sibyllines ，二， 171-187 ;斜面。十七， 26人; targ 。也门里亚尔。单方面六。 18 ，四十， 9-10 ，序号。二十四。 7 ， deut XXX计划4 ，张哲。三十三， 13 ） 。 In wagons carried by the winds the exiles shall be borne along with a mighty noise (Enoch, lvii. 1 et seq.; Zeb. 116a; Cant. R. and Haggadat Shir ha-Shirim to Cant. iv. 16; Midr. Teh. to Ps. lxxxvii. 6), and a pillar of light shall lead them (Philo, "De Execrationibus," 8-9).在货车运载的风流亡者应由随着浩浩荡荡的噪声（伊诺克， 57 1段及以下各段; zeb 。 116a ;斜面。 R.和haggadat shir夏shirim以斜面。四， 16岁; midr 。 。向PS 。 lxxxvii 6 ） ，以及支柱轻应带领他们（斐洛， "德execrationibus ， " 8-9 ） 。 The Lost Ten Tribes shall be miraculously brought back across the mighty waters of the River Euphrates (II Esd. xiii. 39-47; Syriac Apoc. Baruch, lxxvii.; Sanh. x. 13; Tan., Miḳḳez and Shelaḥ, i. 203, iii. 79, ed. Buber, after Isa. xi. 15; see Arzareth; Sambation; Ten Tribes).失去的十年部落应奇迹般地带回全国各地，浩浩荡荡水域的内河幼发拉底河（二公共服务电子化。十三39-47 ;叙利亚文载脂蛋白C 。 baruch ， lxxvii ; sanh 。十， 13岁;火炭， miḳḳez和shelaḥ ，一。 203 ，三79 ，教育署。布伯后，伊萨。十一， 15票;见arzareth ; sambation ;十个部落） 。
The Days of the Messiah.几天的弥赛亚。
The central place in the eschatological system is, as a matter of course, occupied by the advent of the messiah.中央在eschatological制度，是众所周知的事，当然，所占用的来临，弥赛亚。 Nevertheless the days of the Messiah ("yemot ha-Mashiaḥ"), the time when the prophetic predictions regarding the reign of the descendant of David find their fulfilment, do not form the end of the world's history, but are merely the necessary preparatory stage to the kingdom of God ("malkut shamayim"), which, when once established, will last forever (Dan. vii. 27; Sibyllines, iii. 47 et seq., 767 et seq.; Mek., Beshallaḥ, 'Amaleḳ, end).然而，几天的弥赛亚（ " yemot夏mashiaḥ " ） ，的时候，先知性的预言就统治的后裔大卫找到自己的履行，不构成结束了世界的历史，但大多只进行必要的准备阶段以神的国度（下称" malkut shamayim " ） ，该组织一旦成立后，将会永远延续下去（ dan.七，第27条; sibyllines ，三， 47页起， 767页起;人民圣战者组织， beshallaḥ ， ' amaleḳ ，全文完） The Messiah is merely "the chosen one" (Enoch, xlv. 3, xlix. 2, li. 3 et seq.); he causes the people to seek the Lord (Hosea iii. 5; Isa. xi. 9; Zech. xii. 8; Ezek. xxxiv. 24, xxxvii. 24 et seq.), and, as "the Son of God," causes the nations to worship Him (Enoch, cv. 2; II Esd. viii. 28 et seq., xiii. 32-52, xiv. 9, after Ps. ii. 7, lxxxix. 27 et seq.).弥赛亚只不过是"选择之一" （伊诺克，四十五。 3 ， xlix 。 2 ，李3页起） ;他造成民众求主（何西阿三，五;伊萨。十一。九日;撒加利亚。十二， 8名; ezek 。三十四。 24 ，三十七， 24页起） ，而且，正如"上帝的儿子" ，导致国家崇拜他（伊诺克，简历。 2 ;二，公共服务电子化。八， 28页起。 ，十三32-52 ，十四，九，后的PS二。 7 ， lxxxix 27页起） 。 The time of his kingdom is therefore limited according to some to three generations (Mek., lc, after Ex. xvii. 16, ); according to others, to 40 or 70, to 365 or 400 years, or to 1,000, 2,000, 4,000, or 7,000 years (Sanh. 99a, 97b; Pesiḥ. R. 1, end; Midr. Teh. xc. 17); the number 400, however, based upon a combination of Gen. xv.的时候，他的王国，因此，有限的，据一些三代（ mek. ，信用证支付的方式，经过前十七16 ） ;根据其他人，在40岁或70岁，以365或400年，或至1000 ， 2000 ， 4000 ，或七千年（ sanh. 99A型巨力，汕97 B ; pesiḥ 。传译1日结束; midr 。了。 XC的17段） ;人数400人，然而，根据组合上将十五。 13 and Ps. 13和PS 。 xc.越野。 15 (see Pesiḥ. R. 1), is supported by II Esd. 15条（见pesiḥ 。传译1 ） ，是支持二公共服务电子化。 vii.七。 28 et seq., where it is positively stated that after his 400 years' reign the Messiah will die to rise again, after the lapse of a week, with the rest of the righteous in the world's regeneration. 28段及以下各段，因为它正在积极地表示，经他的400年'在位弥赛亚会死回升后，事隔一个星期，其余的义人，在世界上的复兴是指日可待的。 It is probably to emphasize his human character that the Messiah is frequently called the "Son of Man" (Dan. viii. 13; Enoch, xlvi. 2 et seq., xlviii. 2, lxii. 7; See Man, Son of).它或许是要强调他的人的品格，弥赛亚，是经常被称为"人子" （ dan.八， 13岁;伊诺克，四十六2段及以下各段， 48 。 2 ， lxii 7 ，见男子的儿子） 。 For it is in order to fulfil the designs of God for Israel and the whole race of man that he is to appear as the triumphant warrior-king to subjugate the nations (Sibyllines, iii. 653-655), to lead in the war against Gog and Magog (II Esd. xiii. 32; Targ. Yer. to Num. xxiv. 17, 20), to annihilate all the powers of wickedness and idolatry, cleanse the Holy Land and city from all heathen elements, build the new house of the Lord "pure and holy," and become the Redeemer of Israel (Syriac Apoc. Baruch, xxxix. 7 et seq., lxxii. 2; Cant. xvii. 21-30; Targ. Yer. to Gen. xlix. 11, Ex. xl. 9, Num. xi. 16, Isa. x. 27; comp. Philo, "De Præmiis et Pœnis," with reference to Num. xxiv. 7): "he is to redeem the entire creation by chastising the evil-doers and making the nations from all the ends of the world see the glory of God" (II Esd. xiii. 26-38; Cant. xvii. 31).它是为了履行该外观设计的上帝为以色列和整个赛事的男子说，他是在出庭为凯旋的勇士-国王征服国（ sibyllines ，三。 653-655 ） ，导致在战争中打击gog和玛（二公共服务电子化。十三，第32条; targ 。也门里亚尔。序号。二十四， 17日， 20日） ，歼灭一切权力的邪恶和偶像崇拜，净化神圣的土地和城市，从所有异教徒要素，建立新房子对上帝的"净土和圣地" ，成为救赎的以色列（叙利亚文载脂蛋白C 。 baruch ，三十九，第七段及以下各段， lxxii 2款;斜面。十七。 21-30 ; targ 。也门里亚尔。将军xlix 11 ，当然。四十， 9 ，序号。十一， 16 ， ISA的。十大第27条;可比。斐洛， "德præmiis等pœnis ， "参考数值。二十四。 7 ） ： "他是赎回整个创作chastising该恶人，使国家免受一切，目的是把世界看到神的荣耀" （二公共服务电子化。十三26-38 ;斜面。十七， 31 ） 。 "Free from sin, from desire for wealth or power, a pure, wise, and holy king imbued with the spirit of God, he will lead all to righteousness and holiness (Cant. xvii. 32-43; Sibyllines, iii. 49, v. 414 et seq.; Test. Patr., Levi, 18; Midr. Teh. lxxii. 12; Targ. Yer. to Gen. xlix. 12, and Isa. xi. 2, xli. 1). "不受单，从渴望财富或权力，一个纯粹的，明智和圣景处处洋溢着上帝的恩典，他将率领所有，以正义与圣德（ cant.十七32-43 ; sibyllines ，三49 ，五， 414页起;考验。 patr ，利维， 18岁; midr 。了。 lxxii 12条; targ 。也门里亚尔。将军xlix 。 12 ，和ISA 。十一。 2 ，四十一， 1 ） 。
Time of Universal Peace.当时的世界和平。
The Messianic time, accordingly, means first of all the cessation of all subjection of Israel by other powers (, Ber. 34b; Sanh. 91b), while the kingdoms and nations will bring tributes to the Messiah (Pes. 118b; Gen. R. lxxviii.; Tan., Yelamdenu, Shofeṭim; Sibyllines, iii. 350, iv. 145, all based upon Ps. lxxii. 10 and lxviii. 32); furthermore, it will be a time of conversion of the heathen world to monotheism (Tobit xiv. 6; Sibyllines, iii. 616, 624, 716 et seq.; Enoch, xlviii. 4 et seq.; 'Ab. Zarah 24a, after Zeph. iii. 9), though the Holy Land itself will not be inhabited by strangers (Cant. xvii. 28; Sibyllines, v. 264; Book of Jubilees, 1. 5).救世主的时候，因此，首先意味着一切停止一切屈从以色列的其他权力（ ，误码率。 34 / B ; sanh 。 91b ） ，而演义和各民族带来的贡品，以弥赛亚（ pes. 118b ;上将r 。 lxxviii ;火炭， yelamdenu ， shofeṭim ; sibyllines ，三350 ，四145 ，全部依据的PS 。 lxxii 10和lxviii 32 ） ;此外，这将是一个时间转换的异教徒世界，以神（ Tobit回归第十四6段; sibyllines ，三， 616 ， 624 ， 716页起;伊诺克，四十八4段及以下各段; '抗体。 zarah 24A条后， zeph三。 9 ） ，虽然圣地本身将不会有人居住的陌生人（ cant.十七， 28日; sibyllines ，诉264个;易经jubilees ， 1 。 5 ） 。 Both earth and man will be blessed with wondrous fertility and vigor (Enoch, x. 17-19, "They will live until they have a thousand children"; Sibyllines, iii. 620 et seq., 743; Syriac Apoc. Baruch, xxix. 5; comp. Papias' description of the millennium given as coming directly from Jesus, in Irenæus, "Adversus Hæreses," v. 33, 3-4; Ket. 111b; Shab. 30b, "The earth will produce new fruits daily, women will bear children daily, and the land will yield loaves of bread and garments of silk," all with reference to Ps. lxxii. 16; Deut. xxxii. 1; Gen. xlix. 11; comp. Targ. Yer.).无论地球和人类将拥有令人惊奇的生育率和活力（伊诺克，十17-19 ， "他们会活到他们有1000名儿童" ; sibyllines ，三， 620页起， 743名;叙利亚文载脂蛋白C 。 baruch ，二十九5款;可比。 papias '描述的千年给予直接来自耶稣，在irenæus ， "相反hæreses ， "五33 ， 3-4 ; KET的。 111b ;沙巴。第三十B ， "地球会产生新的成果日报中，妇女将生育日报，以及土地，将收益率条面包和服装的丝绸， "所有参考的PS 。 lxxii 16段; deut 。三十二。一日;将军xlix 。 11 ;可比。 targ 。也门里亚尔） 。 。 The days of the youth of the earth will be renewed; people will again reach the age of 1,000 years (Book of Jubilees, xxx. 27; comp. Isa. lxv. 20); the birth of children will be free from pain (Syriac Apoc. Baruch, lxxiii. 60, after Isa. xiii. 8; Philo, "De Præmiis et Pœnis," 15 et seq.); there will no longer be strife and illness, plague or trouble, but peace, health, and joy (Enoch, x. 16-22; Sibyllines, iii. 371; Syriac Apoc. Baruch, lxxiii. 1-5).昔日的青年地球要续约，人们将再次达到年龄的1000年（本书的jubilees了XXX ， 27 ;可比。伊萨。 lxv 20条） ;诞生的儿童将获免费从疼痛（叙利亚文载脂蛋白C 。 baruch ， lxxiii 60后，伊萨。十三。 8 ;斐洛， "德præmiis等pœnis " ， 15页起） ;将不再会有纷争和疾病，瘟疫或麻烦，但和平，健康和欢乐（伊诺克，十16-22 ; sibyllines ，三， 371人;叙利亚文载脂蛋白C 。 baruch ， lxxiii 1-5 ） 。 All physical ailments and defects will be healed (Gen. R. xcv.; Pesiḥ. R. 42 [ed. Friedmann, p. 177, note]; Midr. Teh. cxlvi. 8; Eccl. R. i. 9, after Isa. xxxv. 6; comp. Matt. xi. 5).所有身体不适和缺陷会愈合（创传译xcv ; pesiḥ 。传译42 [海关。弗里德曼，第177条，注〕 ; midr 。了。 cxlvi 8 ; eccl 。传译一， 9 ，后伊萨。三十五，六;可比。马特。十一。 5 ） 。 A spiritual regeneration will also take place, and Israel's sons and daughters will prophesy (Num. R. xv., after Joel iii. 1 [AV ii. 28], a passage which contradicts the statement of Bousset, lcp 229).一种精神复兴也将在什么地方，和以色列的儿子和女儿将预言（ num.传译十五后，约珥三，一[影音二， 28 ] ，一个通道，这是自相矛盾的声明bousset ，液晶聚合物229 ） 。
Renewal of the Time of Moses.续期的时候，摩西。
The Messiah will furthermore win the heathen by the spirit of wisdom and righteousness which rests upon him (Sibyllines, iii. 780; Test. Patr., Levi, 18; Judah, 24; Targ. Yer. to Gen. xlix. 12 and Isa. xli. 1).弥赛亚将进一步赢得异教徒所体现的精神，智慧和公义，这取决于他（ sibyllines ，三， 780 ;考验。 patr ，利维， 18岁;犹大， 24岁; targ 。也门里亚尔。将军xlix 12和ISA 。四十一， 1 ） 。 He will teach the nations the Noachian laws of humanity and make all men disciples of the Lord (Midr. Teh. xxi.).他将教导各该noachian人道法律，使所有男弟子的主（ midr.了。二十一） 。 The wonders of the time of Moses will be repeated on a larger scale in the time of the Messiah (Mek., Beshallaḥ, Shirah, 8, after Micah vii. 15; comp. Hosea ii. 17; Targ.; Tan., Bo, ed. Buber, 6).奇观的时候，摩西将会重演规模就比较大，在时间的弥赛亚（ mek. ， beshallaḥ ， shirah日， 8日，经过弥迦七， 15人;可比。何西阿二， 17人; targ ;火炭时，薄熙来教育署。布伯， 6 ） 。 What Moses, the first redeemer, did is typical of what the Messiah as the last redeemer will do (Eccl. R. i. 9).什么摩西，第一救赎主，做的，是典型的是什么救世主作为最后的救赎会（传道书传译一9 ） 。 The redemption will be in the same month of Nisan and in the same night (Mek., Bo, 14); the same pillar of cloud will lead Israel (Philo, "De Execrationibus," 8; Targ. Yer. to Isa. xxxv. 10): the same plagues will be sent upon Israel's foes (Tan., Wa'era, ed. Buber, 15; Bo, 6, 19; Midr. Wayosha'; Jellinek, "BH" i. 45); the redeemer will ride on an ass (Zech. ix. 9; comp. Ex. iv. 20); manna will again be sent down from heaven (Ps. lxxii. 16; comp. Ps. lxxviii. 24; Syriac Apoc. Baruch, xxix. 8); and water rise from beneath by miraculous power (Joel iv. [AV iii.] 18; comp. Ps. lxxviii. 15 et seq.; Eccl. R. i. 9).赎回将在同一个月内尼散月14日，并在同一天晚上（ mek. ，薄熙来， 14 ） ;同时黑影将导致以色列（斐洛， "德execrationibus ， " 8 ; targ 。也门里亚尔。到ISA第三十五。 10 ） ：同瘟疫将被派往以色列的敌人（ tan. ， wa'era ，教育署。布伯， 15人;公报，第6 ，第19条; midr 。 wayosha ' ; jellinek ， "波黑"一45 ） ;救赎要借一个驴（ zech.九九;可比。前四。 20 ） ;甘露将再次派出由天堂（雅歌lxxii 16段;可比。聚苯乙烯。 lxxviii 。 24 ;叙利亚文载脂蛋白C 。 baruch ，二十九。 8 ） ;及水上升，从下方由神奇的力量（约珥四[影音第三节] 18岁;可比。聚苯乙烯。 lxxviii 15段及以下各段; eccl 。传译一9 ） 。 Like Moses, the Messiah will disappear for 90 or 45 days after his appearance (Pesiḥ. R. 15; Pesiḥ. v. 49b, after Hosea v. 15).像摩西，弥赛亚将消失，为90或45天之后，他的外貌（ pesiḥ.传译15项; pesiḥ诉第49B后，何西阿诉15 ） 。 The same number of people will be redeemed (Sanh. 111a) and the Song of Moses be replaced by another song (Mek., Beshallaḥ, Shirah, 1; Rev. xv. 3).同样数目的人将被赎回（ sanh. 111a ） ，这首歌的摩西取代另一首歌（ mek. ， beshallaḥ ， shirah ， 1 ;牧师十五。 3 ） 。 But, like Moses, the Messiah will die (II Esd. lc); the opinion that the Messiah will not taste death (Midr. Teh. lxxii. 17) seems to be of later origin, and will be discussed in connection with the account of the Messiah from the tribe of Joseph or Ephraim (see below).但是，像摩西，弥赛亚会死（二公共服务电子化计划。立法会） ;认为，弥赛亚将不会品味死亡（ midr.了。 lxxii 17 ） ，似乎是后来的原产地，以及将讨论他们涉嫌与该帐户的弥赛亚，从部落的约瑟夫或艾弗冷（见下文） 。
The Cosmic Characters of the Messianic Time.宇宙特性救世主的时候。
Jewish theology always insisted on drawing a sharp line between the Messianic days and the final days of God's sole kingdom.犹太神学始终坚持统筹兼顾，夏普线之间的救世主天，并在最后的日子上帝的唯一英国。 Hence the characteristic baraita counting ten world-rulers, beginning with God before Creation, then naming, Nimrod, Joseph, Solomon, Ahab, Nebuchadnezzar, Cyrus, Alexander the Great, the Messiah, and ending with God last as He was the first (Pirḳe R. El. xi.; Meg. 11a is incomplete).因此特征baraita计数10位世界的统治者，开始与上帝才创造，然后命名，尼姆罗德，约瑟夫，索罗门， ahab ， nebuchadnezzar ，居鲁士，亚历山大大帝，弥赛亚，并结束与神上，因为他是第一个（ pirḳe传译下午第十一;梅格。 11A条是不完整的） 。 There are, however, in the personality of the Messiah supernatural elements adopted from the Persian Soshians ("Savior") which lent to the whole Messianic age a specifically cosmic character.有，但是，在人格的弥赛亚超自然元素通过从波斯语soshians （ "救世主" ） ，其中借给整个救世主岁数的具体宇宙特性。 An offspring of Zoroaster, born miraculously by a virgin of a seed hidden in a lake for thousands of years, Soshians is, together with a number of associates, six, or seven, or thirty, to bring about the resurrection, slay Angro-mainyush and his hosts of demons, judge the risen dead, giving each his due reward, and finally renew the whole world (Bundahis, xxx.; Windischmann, "Zoroastrische Studien," 1863, pp. 231 et seq.; Böcklen, "Die Verwandtschaft der Jüdischchristlichen mit der Parsischen Eschatologie," 1902, pp. 91 et seq.).一个后代zoroaster ，生于奇迹般地由一个处女的种子藏在湖千百年来， soshians是，连同一些同伙，六，或七，或三十，使复活，斩angro - mainyush和他的东道主的魔鬼，判断上升死了，相互给予他应有的报酬，并最终延续整个世界（ bundahis了XXX 。 ; windischmann ， " zoroastrische研究会" ， 1863年，第231页起; böcklen ， "死verwandtschaft明镜jüdischchristlichen麻省理工学院明镜parsischen eschatologie " ， 1902年，第91页起） 。 Similarly, the Messiah is a being existing from before Creation (Gen. R. i.; Pesiḥ. R. 33; Pirḳe R. El. iii.; Pes. 54a, based on Ps. lxxii. 17), and kept hidden for thousands of years (Enoch, xlvi. 2 et seq., xlviii. 6, lxii. 7; II Esd. xii. 32, xiii, 26; Syriac Apoc. Baruch, xxix.; Midr. Teh. xxi.; Targ. to Micah iv. 8).同样地，弥赛亚是一个正在从现有之前创作（创传译一; pesiḥ 。传译33个; pirḳe传译下午三。 ;聚醚砜。 54A条的基础上，聚苯乙烯。 lxxii 17 ） ，并保存为隐藏千百年来（伊诺克，四十六2段及以下各段， 48 。 6 ， lxii 7段;二，公共服务电子化计划。十二， 32 ， 13 ， 26 ，叙利亚文载脂蛋白C 。 baruch ，二十九; midr 。第二十一; targ 。弥迦四8 ） 。 He comes "from a strange seed" (: Gen. R. xxiii., with reference to Gen. iv. 25; Gen. R. li., with reference to Gen. xix. 34; Gen. R. lxxxv.; Tan., Wayesheb, ed. Buber, 13, with reference to Gen. xxxviii. 29; comp. Matt. i. 3); or from the North (, which may also mean "concealment": Lev. R. ix.; Num. R. xiii., after Isa. xli. 25; comp. John vii. 27).他说到： "从一个奇怪的种子" （ ：将军传译二十三，参照将军四，第25条;将军传译李，参照将军十九。 34 ;将军传译lxxxv ;檀， wayesheb ，教育署。布伯， 13 ，参照将军三十八， 29人;可比。马特。一， 3 ） ;或从北（ ，也可以指"隐藏" ：列弗。传译九;序号。传译十三后，伊萨。四十一，第25条;可比。约翰七， 27 ） 。
The Messiah's immortal companions reappear with him (II Esd. xiii. 52, xiv. 9; comp. vi. 26).弥赛亚的不朽同伴捉获，跟他（二公共服务电子化。十三， 52 ， 14 。 9 ;可比。六， 26 ） 。 Derek Ereẓ Zuṭa i.德里克ereẓ zuṭa一。 mentions nine immortals (see Kohler, in "JQR" v. 407-419, and comp. the transposed [hidden] righteous ones in Mandäan lore; Brand, "Die Mandäische Religion," 1889, p. 38).提到九个神仙（见科勒，在" jqr "五407-419 ，并可比。换位[隐藏]正义在mandäan知识;品牌， "死mandäische宗教" ， 1889年，第38页） 。 They are probably identical with "the righteous who raise the dead in the Messianic time" (Pes. 68a).他们很可能是一致的： "站在正义的人，提高人死亡救世主的时间" （ pes. 68 A条） 。 Prominent among the companions of the Messiah are: (1) Elijah the prophet (see Elijah in Rabbinical Literature), who is expected as high priest to anoint the Messiah (Justin, "Dialogus cum Tryphone," viii., xlix.; comp. Targ. to Ex. xl. 10; John i. 21); to bring about Israel's repentance (Pirḳe R. El. xliii.) and reunion (Targ. Yer. to Deut. xxx. 4; Sibyllines, v. 187 et seq.), and finally the resurrection of the dead (Yer. Shab. i. 5-3c; Sheḳ. iii. 47c; Agadat Shir ha-Shirim, ed. Schechter, to Cant. vii. 14); he will also bring to light again the hidden vessels of Moses' time (Mek., Beshauah, Wayassa', 5; Syriac Apoc. Baruch, vi. 8; comp., however, Num. R. xviii.: "the Messiah will disclose these"); (2) Moses, who will reappear with Elijah (Deut. R. iii.; Targ. Yer. to Ex. xii. 42; comp. Ex. R. xviii. and Luke ix. 30); (3) Jeremiah (II Macc. xv. 14; Matt. xvi. 14); (4) Isaiah (II Esd. ii. 18); (5) Baruch (Syriac Apoc. Baruch, vi. 8, xiii. 3, xxv. 1, xlvi. 2); (6) Ezra (II Esd. xiv. 9); (7) Enoch (Enoch, xc. 31; Evangelium Nicodemi, xxv.), and others (Luke ix. 8; comp. also Septuagint to Job, end).其中最突出的同伴的弥赛亚是： （ 1 ）以利亚的先知（见利亚在犹太教文学） ，世卫组织预计，作为大祭司以傅油弥赛亚（贾斯汀， " dialogus暨tryphone ， "八， xlix ;可比。 targ 。移。四十， 10岁;约翰一21 ） ;促成以色列的忏悔（ pirḳe传译下午。四十三）和留尼汪（ targ.层。 deut XXX计划。四日; sibyllines ，五， 187页起） ，并最终死中复活（ yer.沙巴一，五- 3C型; sheḳ三。 47 c ; agadat shir夏shirim ，教育署。 Schechter已，以斜面。七， 14 ） ，他也将带来轻又隐藏船只的摩西时间（ mek. ， beshauah ， wayassa ' ， 5 ;叙利亚文载脂蛋白C 。 baruch ，六，八;可比。不过，序号。传译十八说： "弥赛亚会透露这些" ） ; （ 2 ）摩西，他们将重现与以利亚（申命记传译三; targ 。也门里亚尔。单方面的。十二。 42 ;可比。特惠。传译十八和路加九30 ） ; （ 3 ）耶利米（二排雷行动。十五， 14个;马特。十六， 14 ） ; （ 4 ）以赛亚书（二公共服务电子化二。 18 ） ; （ 5 ） baruch （叙利亚文载脂蛋白C 。 baruch ，六，八，十三， 3 ，二十五。一日四十六。 2 ） ， （ 6 ）以斯拉（二公共服务电子化。第十四9 ） ， （ 7 ）伊诺克（伊诺克，越野31 evangelium nicodemi ，二十五） ，以及其他（路加福音九八;可比。 septuagint也为求职，完） 。 The "four smiths" in the vision of Zech. "四个史密斯" ，在视觉的撒加利亚。 ii.二。 3 (i. 20, RV) were referred by the Rabbis to the four chiefs, or associates, of the Messianic time; Elijah and the Messiah, Melchizedek and the "Anointed for the War" (Messiah ben Joseph: Pesiḥ. v. 51a; comp. Suk. 55b). 3 （一20 ， RV ）的则转交由拉比向四个酋长，或同伙，对救世主的时间;利亚和弥赛亚， melchizedek和"选定为战争" （弥赛亚贲约瑟夫： pesiḥ诉51 ;可比。淑。山东） 。 The "seven shepherds and the eight princes" (Micah v. 4 [AV 5]) are taken to be: Adam, Seth, Methuselah (Enoch was stricken from the list of the saints in post-Christian times), Abraham, Jacob, and Moses, with David in the middle, forming the set of "shepherds"; Jesse, Saul, Samuel (?), Amos (?), Hezekiah, Zedekiah, Elijah, and the Messiah, forming the set of "princes" (Suk. 52b). "七个牧羊人和八个王子" （弥迦诉4 [影音5 ] ） ，是采取将是：亚当，塞思库， methuselah （伊诺克是力争从名单上的圣徒，在后基督教时代） ，亚伯拉罕，雅各，和摩西，大卫在中间，形成了一套"牧羊人" ;杰西，娑罗双树，塞缪尔（ ？ ） ，阿莫斯（ ？ ） ， hezekiah ， zedekiah ，以利亚和弥赛亚，最终形成了一套"王子" （淑。 52 b型） 。 These, fifteen in number, correspond to the fifteen men and women in the company of the Persian Soshians.其中，在15个号码，对应15个男性和女性在该公司的波斯语soshians 。 The Coptic Elias Apocalypse (xxxvii., translated by Steindorf), speaks of sixty companions of the Messiah (see Bousset, lcp 221).科普特埃利亚斯启示（ xxxvii. ，翻译施泰因多夫） ，谈第六十一同伴的弥赛亚（见bousset ，液晶聚合物221 ） 。
The Messiah of the Tribe of Joseph.弥赛亚该部落的约瑟夫。
The origin and character of the Messiah of the tribe of Joseph, or Ephraim, are rather obscure.起源和性质弥赛亚该部落的约瑟夫，或艾弗冷，是相当模糊。 It seems that the assumed superhuman character of the Messiah appeared to be in conflict with the tradition that spoke of his death, and therefore the figure of a Messiah who would come from the tribe of Joseph, or Ephraim, instead of from Judah, and who would willingly undergo suffering for his nation and fall as victim in the Gog and Magog war, was createdby the haggadists (see Pesik. R. 37; comp. 34.).看来，假设超人的性格弥赛亚似乎是在冲突与传统，以他的死因，因此，这个数字一弥赛亚的人将来自部落的约瑟夫，或艾弗冷，而不是由犹大，是谁会心甘情愿地接受痛苦，为自己民族的存亡，作为受害者在gog和玛战争中，被createdby该haggadists （见佩希克。传译37 ;可比34 ） 。 To him was referred the passage, "They shall look unto him whom they have pierced and mourn for him" (Zech. xii. 10, Hebr.; Suk. 52a), as well as the fifty-third chapter of Isaiah (see Justin, "Dialogus cum Tryphone," lxviii. and xc.; comp. Sanh. 98b, "the Messiah's name is 'The Leper' ['ḥiwwara'; comp. Isa. liii. 4]; the passage quoted in Martini, "Pugio Fidei," p. 417, cited by Gfrörer [lc 267] and others, is scarcely genuine; see Eppstein, "Bereshit Rabbati," 1888, p. 26). The older haggadah referred also "the wild ox" who with his horns will "push the people to the ends of the earth" (Deut. xxxiii. 17, Hebr.) to the Ephraimite Messiah (Gen. R. lxxv.; comp. Num. R. xiv.). The Messiah from the tribe of Ephraim falls in the battle with Gog and Magog, whereas the Messiah from the house of David kills the superhuman hostile leader (Angro-mainyush) with the breath of his mouth; then he is universally recognized as king (Suk. 52a; comp. Targ. Yer. to Ex. xl. 9, 11; Targ. to Isa. xi. 4, Cant. iv. 5; Sefer Zerubbabel, in Jellinek, "BH" ii. 56, where he is introduced with the name of Nehemiah b. Ḥushiel; comp. lc 60 et seq., iii. 80 et seq.).他所指的是通过" ，他们会指望祂的人，他们都射穿，并悼念为他" （ zech.十二， 10 ，黑布尔;淑。 52 ） ，以及作为第五十三章以赛亚书（见贾斯汀" dialogus暨tryphone ， " lxviii和越野;可比。 sanh 。 98b ， "弥赛亚的名字就是『 leper ' [ ' ḥiwwara ' ;可比。伊萨。 liii 。 4 〕 ;通过引述马提尼" ， pugio信" ， 417页，列举gfrörer [立法会267 ]和其他人，这是无法真正见eppstein ， " bereshit rabbati " ， 1888年，第26页） 。老一辈haggadah也提到： "野生黄牛"的人与他的牛角将"把人民推到两端的地球" （申命记三十三。 17 ，黑布尔） ，以该ephraimite弥赛亚（创传译lxxv ;可比。序号。传译十四） 。弥赛亚从部落艾弗冷瀑布，在这场与gog和玛，而弥赛亚由众议院大卫杀死了超人的敌对领袖（ angro - mainyush ）随呼气他的嘴，然后他已成为举世公认景（ suk. 52A的;可比。 targ 。也门里亚尔。移。四十， 9日， 11日; targ 。伊萨。十一。 4 ，斜面。四，五日; sefer所罗巴伯，在jellinek ， "波黑"二， 56 ，在那里他介绍了该人的姓名的尼希米记b 。 ḥushiel ;可比。立法会60段及以下各段，三， 80页起） 。
"Great will be the suffering the Messiah of the tribe of Ephraim has to undergo for seven years at the hand of the nations, who lay iron beams upon him to crush him so that his cries reach heaven; but he willingly submits for the sake of his people, not only those living, but also the dead, for all those who died since Adam; and God places the four beasts of the heavenly throne-chariot at his disposal to bring about the great work of resurrection and regeneration against all the celestial antagonists" (Pesiḥ. R. 36). "伟大的，将苦难弥赛亚该部落的艾弗冷已进行了7年，在手的国家，谁打好铁梁后，他砸死他，使他的呼声达到上天，但他心甘情愿地提出，为他的人，不仅是生活，而且还死了，对于所有那些死于自从亚当和上帝的地方，四个兽的天朝宝座-战车，在他的处置，使伟大的工作，复活和再生对所有天体拮抗剂" （ pesiḥ.传译36 ） 。 The Patriarchs will rise from their graves in Nisan and pay homage to his greatness as the suffering Messiah, and when the nations (104 kingdoms) put him in shackles in the prison-house and make sport of him, as is described in Ps.该patriarchs将上升，从他们的坟墓在尼散月14日祭奠自己的伟大，因为苦难的救世主，当国家（ 104演义）把他放在桎梏，在监狱内部，使体育的他，因为是描述在PS 。 xxii.二十二。 8-16, God will address him with the words "Ephraim, My dear son, child of My comfort, I have great compassion on thee" (Jer. xxxi. 20, Hebr.), assuring him that "with the breath of his mouth he shall slay the wicked one" (Isa. xi. 4); and He will surround him with a sevenfold canopy of precious stones, place streams of wine, honey, milk, and balsam at his feet, fan him with all the fragrant breezes of paradise, and then tell the saints that admire and pity him that he has not gone through half the suffering imposed upon him from the world's beginning (Pesiḥ. R. 37). 8-16 ，上帝会称呼他后面加上"与艾弗冷吧，我亲爱的儿子，孩子我的安慰，我有很大的同情心，对祢" （ jer.三十一。 20 ，黑布尔） ，向他保证说： "随着呼吸的，他他的嘴应斩恶人之一" （以赛亚书十一4 ） ，以及他将环绕给他送上了七倍伞盖的宝石，发生了源源不断的葡萄酒，蜂蜜，牛奶和苦瓜在他的脚，范与他的一切芬芳海风的天堂，然后告诉圣徒表示敬佩和同情他说，他没有经过半个世纪的苦难强加给他，从世界的开始（ pesiḥ.传译37 ） 。 The haggadists, however, did not always clearly discriminate between the Ephraimite Messiah, who falls a victim, and the son of David, who is glorified as victor and receives the tributes of the nations (Midr. Teh. xviii. 5, where the former is meant as being the one "insulted" according to Ps. lxxxix. 51 [AV 52]; comp. Targ. Yer. to Num. xi. 26, and Midr. Teh. lxxxvii. 6, where the two Messiahs are mentioned together).该haggadists ，然而，并不总是明确地区别对待ephraimite弥赛亚，他们属于受害者，而儿子大卫，他是美化为胜利者，并接收该悼念的国家（ midr.了。十八。 5 ，如果前就是被称为是一个"侮辱"根据聚苯乙烯。 lxxxix 51 [视听52 〕 ;可比。 targ 。也门里亚尔。序号。十一， 26条和第midr 。了。 lxxxvii 。 6 ，如果两个救星提到了一起） 。 According to Tan.据谭。 Yelamdenu, Shofeṭim (end), the nations will first bring tributes to the Messiah; then, seized by a spirit of confusion ("ruaḥ tezazit"), they will rebel and make war against him; but he will burn them with the breath of his mouth and none but Israel will remain (that is, on the battle-field: this is misunderstood by Weber, lc; comp. II Esd. xiii. 9). yelamdenu ， shofeṭim （完）看来，各国将首先带来的贡品，以弥赛亚，紧接着，检获的精神混乱（ " ruaḥ tezazit " ） ，他们将叛乱，使战争对他，但他会烧他们同呼吸他的嘴，没有但是，以色列将继续（也就是对战斗场：这是误解了韦伯，立法会;可比。二，公共服务电子化。十三。 9 ） 。
In the later apocalyptic literature the Ephraimite Messiah is introduced by the name of Nehemiah ben Ḥushiel, and the victorious Messiah as Menahem ben 'Ammi El ("Comforter, son of the people of God": Jellinek, "BH" ii. 56, 60 et al.).在后来的世界末日文学ephraimite弥赛亚是介绍所的名义尼希米记本ḥushiel ，战胜国弥赛亚作为menahem奔'的AMMI下午（下称"保惠师的儿子，人民的上帝" ： jellinek ， "波黑"二， 56 ， 60等） 。 It appears that the eschatologists were anxious to discriminate between the fourth heathen power personified in Edom (Rome) the wicked, over whom the Ephraimite Messiah alone is destined to carry victory (Pesiḥ. R. 12; Gen. R. lxxiii.; BB 123b), and the Gog and Magog army, over which the son of David was to triumph while the son of Ephraim fell (see Otot ha-Mashiaḥ, Jellinek, lc).看来，这eschatologists急于区别第四异教徒权力人格化，在益登（罗马）恶人，谁ephraimite弥赛亚单是注定要进行胜利（ pesiḥ.传译12岁;将军传译lxxiii ; BB心跳123b ） ，以及gog和玛军队，其中的儿子大卫，是凯旋而儿子的艾弗冷下降（见otot夏mashiaḥ ， jellinek ，立法会） 。 While the fall of the wicked kingdom (Rome) was taken to be the beginning of the rise of the kingdom of God (Pesiḥ. v. 51a), the belief was that between the fall of the empire of Edom = Rome and the defeat of the Gog and Magog army there would be a long interval (see Pesiḥ. xxii. 148a; comp. Pesiḥ. R. 37 [ed. Friedmann, 163b, note]).而秋天的恶人英国（罗马）采取了将开始崛起，神的国度（ pesiḥ.诉51 ） ，信仰之间，秋天帝国的益登=罗马和失败该gog和玛军队将有很长一段间隔时间（见pesiḥ 。二十二。 148a ;可比。 pesiḥ 。传译37 [海关。弗里德曼， 163b ，注] ） 。
According to R. Eliezer of Modin (Mek., Beshallaḥ, Wayassa', 4 [ed. Weiss, p. 58b, note]), the Messiah is simply to restore the reign of the Davidic dynasty ("malkut bet Dawid"; comp. Maimonides, Commentary to Sanh. xi.: "The Messiah, the son of David, will die, and his son and grandson will follow him"; on the other hand, Baḥya ben Joseph in his commentary to Gen. xi. 11 says: "The Messiah will not die"); also "the Aaronitic priesthood and Levitic service."据传译埃利泽的modin （ mek. ， beshallaḥ ， wayassa ' ， 4 [海关维斯，第58B条，注] ） ，弥赛亚纯粹是为了挽回执政的davidic王朝（ " malkut打赌dawid " ;可比。迈蒙尼德，评sanh第十一说： "弥赛亚，儿子大卫，将求死之心，他的儿子和孙子会追随他的" ;另一方面， baḥya贲约瑟夫在他的评论，以将军溪11说：说： "弥赛亚不会死" ） ;也是" aaronitic神职人员和levitic服务" 。
The New Jerusalem.新耶路撒冷。
The apocalyptic writers and many rabbis who took a less sober view of the Messianic future expected a new Jerusalem built of sapphire, gold, and precious stones, with gates, walls, and towers of wondrous size and splendor (Tobit xiii. 15, xiv. 4; Rev. xxi. 9-21; Sibyllines, iii. 657 et seq., v. 250 et seq., 420 et seq.; BB 75a; Pes. 50a; Pesiḥ. xx. 143a; Pesiḥ. R. 32; Midr. Teh. lxxxvii.; in accordance with Isa. liv. 11 et seq., lx. 10; Hag. ii. 7; Zech. ii. 8).世界末日作家和许多拉比的人采取较不清醒的看法的救世主，预计未来一个新的耶路撒冷兴建的宝石，黄金和宝石，与盖茨，墙壁，和塔惊异的规模和辉煌（以Tobit十三，十五，十四。 4 ;牧师二十一， 9月21日; sibyllines ，三， 657页起，诉250页起， 420页起; BB心跳US_条;狗。 50条A ; pesiḥ 。二十。世界级; pesiḥ 。传译32 ; midr 。了。 lxxxvii ;按照伊萨。丽芙阿萨诺11段及以下各段，中心LX 。 10 ; hag 。二，七;撒加利亚二。 8 ） 。 The "new" or "upper Jerusalem" (; Ta'an 5a; Ḥag. 12b; Test. Patr., Dan. 5; Rev. xxi. 2, 10; Gal. iv. 26; Heb. xii. 22) seen in visions by Adam, Abraham, and Moses (Syriac Apoc. Baruch, iv. 2-6) will in the days of the Messiah appear in all its splendor (II Esd. vii. 26, x. 50 et seq.; Syriac Apoc. Baruch, xxxii. 4); it will be reared upon the top of all the mountains of the earth piled one upon the other (Pesiḥ. xxi. 144b, after Isa. ii. 2). "新"或"上的耶路撒冷" （ ; ta'an 5A条; ḥag 。 12 B条;考验。 patr ，丹5款;牧师二十一。 2 ，第10条;加尔四。 26 ;以弗所书十二22 ）阅读在愿景，亚当，亚伯拉罕，摩西（叙利亚文载脂蛋白C 。 baruch ，四2-6 ） ，将在今后几天的弥赛亚出现，在其所有的辉煌（二公共服务电子化。七， 26 ，十， 50段及以下各段;叙利亚文载脂蛋白C 。 baruch ，三十二。四日） ，它会被饲养后，除了现行的所有上山的地球成堆之一后，其他（ pesiḥ.二十一。 144b后，伊萨二。 2 ） 。
This expectation of course includes a "heavenly temple," "miḳdash shel ma'alah" (Enoch, xc. 29 et seq.; comp. Ḥag. lc; Pes. 54, after Jer. xvii. 12).这种期望当然也包括了"天朝庙" ， " miḳdash shel ma'alah " （伊诺克， XC的29段及以下各段;可比。 ḥag 。信用证;聚醚砜54后，张哲。十七， 12 ） 。 The more sober view is that the Messiah will replace the polluted temple with a pure and holy one (Enoch, liii. 6, xc. 28, xci. 13; Sibyllines, iii. 77b; Psalms of Solomon xvii. 30; comp. Lev. R. ix.: "Coming from the North, the Messiah will erect the temple in the South").更清醒的看法是，弥赛亚将取代污染庙用纯洁和神圣一（伊诺克， liii 。 6 ，越野28 ， xci 13 ; sibyllines ，三， 77b ;诗篇所罗门十七， 30日;可比。列弗。传译九说： "来自北方，弥赛亚将竖立在庙南" ） 。 The sacred vessels of the Tabernacle of Moses' time, hidden ever since, are expected to reappear (II Macc. ii. 4-8; Syriac Apoc. Baruch, vi. 7-10; Tosef., Soṭah, xiii. 1; apocryphical Masseket Kelim; Yoma 52b; Tan., Wayeḥi, ed. Buber, 3; comp. Josephus, "Ant." xviii. 4, § 1).神圣的船只幕摩西的时候，隐性自那以后，预计将再现（二排雷二。 4-8 ;叙利亚文载脂蛋白C 。 baruch ，六7-10 ; tosef ， soṭah ，十三， 1条; apocryphical masseket凯利姆; yoma 52 b型;火炭， wayeḥi ，教育署。布伯， 3 ;可比。约瑟夫， "蚂蚁" 。十八。 4 ， § 1 ） 。 There will be no sin any more, for "the Lord will shake the land of Israel andcleanse it from all impurity" (Pirḳe R. El. xxxiv. 21, after Job xxxviii. 13).将不会有任何单更多，因为"上帝会动摇以色列的土地andcleanse它的一切污秽" （ pirḳe传译下午。三十四。 21 ，就业后的三十八13 ） 。 The Messianic time will be without merit ["zekut"] and without guilt ["ḥobah"] (Shab. 151b).救世主的时候，将毫无实据[ " zekut " ] ，并没有罪恶感[ " ḥobah " ] （ shab. 151b ） 。 Yet "only the select ones will be allowed to go up to the new Jerusalem" (BB 75b).然而， "只有专责者将被允许进入到新的耶路撒冷" （ BB心跳75b ） 。
A. New Law.答：新的法律。
Whereas the Babylonian schools took it for granted that the Mosaic law, and particularly the sacrificial and priestly laws, will be fully observed in the Messianic time (Yoma 5b et al.), the view that a new Law of God will be proclaimed by the Messiah is occasionally expressed (Eccl. R. ii. 1; Lev. R. xiii., according to Jer. xxxi. 32)-"the thirty commandments" which comprise the Law of humanity (Gen. R. xcviii.).而巴比伦的学校了，它理所当然地认为镶嵌法，特别是祭祀和司铎法律，将完全遵守在救世主的时间（ yoma五十亿等） ，还有人认为，这一项新的法律，上帝将宣布由弥赛亚是偶尔表达（传道书传译二，一;列弗。传译十三，根据张哲。三十一，三十二） -"第三十二戒律" ，其中包括法律的人性（创传译x cviii） 。 "Ye will receive a new Law from the Elect One of the righteous" (Targ. to Isa. xii. 3). "叶将获得一项新的法律，从互选一人的正义" （ targ.到ISA 。十二。 3 ） 。 The Holy One will expound the new Law to be given by the Messiah (Yalḳ. ii. 296, to Isa. xxvi.); according to Pes.圣地之一，将就此阐述了新的法律必须由弥赛亚（ yalḳ.二296 ，到ISA 。二十六） ;根据狗。 xii.十二。 107a, He will only infuse new ideas ("ḥiddush debarim"); or the Messiah will take upon himself the kingdom of the Law and make many zealous followers thereof (Targ. to Isa. ix. 5 et seq., and Iiii. 11-12). 107a ，他将只注入新的思路（简称" ḥiddush debarim " ） ;或弥赛亚将自己置身于英国的法律，使很多热心的追随者（ targ.到ISA第九5段及以下各段，并㈣ 11 。 -12 ） 。 "There will be a new covenant which shall not be broken" (Sifra, Beḥuḳḳotai, ii., after Jer. xxxi. 32). "将有新的盟约，不得被打破" （ sifra ， beḥuḳḳotai ，二后，张哲。三十一。 32 ） 。 The dietary and purity laws will no longer be in force (Lev. R. xxii.; Midr. Teh. cxlvii., ed. Buber, note; R. Joseph said: "All ceremonial laws will be abrogated in the future" [Nid. 61b]; this, however, refers to the time of the Resurrection).饮食和纯洁性，法律将不再生效（ lev.传译二十二; midr 。了。 cxlvii ，教育署。布伯，请注意;传译约瑟夫说： "所有礼仪法律一律废止，在未来的"全国免疫日。 61 B条〕 ;不过，这指的就是时间的复活） 。
Resurrection formed part of the Messianic hope (Isa. xxiv. 19; Dan. xii. 2).复活的组成部分救世主的希望（以赛亚书24 。 19 ;丹。十二。 2 ） 。 Martyrs for the Law were specially expected to share in the future glory of Israel (II Macc. vii. 6, 9, 23; Book of Jubilees, xxiii. 30), the term for having a share in the future life being "to inherit the land" (Ḳid. i. 10).烈士为法律专门预计未来共同的愿景，荣耀以色列（二排雷七。 6 ， 9 ， 23岁;易经jubilees ，二十三， 30人） ，任期为每股盈余在今后的生活中的"继承土地" （ ḳid.一10 ） 。 The Resurrection was therefore believed to take place solely in the Holy Land (Pesiḥ. R. 1; the "land of the living" in Ps. cxvi. 9 means "the land where the dead live again").复活的，因此被认为是仅发生在圣地（ pesiḥ.传译1 "的土地上的生活" ，在PS 。 cxvi 9手段"的土地，死者住再次" ） 。 Jerusalem alone is the city whose dead will blossom forth as the grass, for those buried elsewhere will be compelled to creep through holes in the ground to the Holy Land (Ket. 3b; Pesiḥ. R. lc).耶路撒冷仅是城市，其死也将百花齐放，提出了为基层，对那些埋在其他地方将被迫蠕变通过孔在地面，以圣地（ ket. 3B及第; pesiḥ 。传译） 。 From this point of view the Resurrection is accorded only to Israel (Gen. R. xiii.).从这个角度来看，复活的是只向以色列（创传译十三） 。 The great trumpet blown to gather the tribes of Israel (Isa. xxvii. 13) will also rouse the dead (Ber. 15b; Targ. Yer. to Ex. xx. 15; II Esd. iv. 23 et seq.; I Cor. xv. 52; I Thess. iv. 16).伟大的小号吹聚集部落的以色列（以赛亚书二十七， 13日）也将振奋死亡（ ber. 15B条; targ 。也门里亚尔。单方面的XX 。 15 ;二，公共服务电子化。四， 23段及以下各段，我肺心病。 15 。 52 ，我帖前四16 ） 。
The Last Judgment precedes the Resurrection.最后的审判之前的复活。 Judged by the Messiah, the nations with their guardian angels and stars shall be cast into Gehenna.由大家来评判，弥赛亚，国家与护卫天使和星星，应投入地狱。 According to Rabbi Eleazar of Modi'im, in answer to the protests of the princes of the seventy-two nations, God will say, "Let each nation go through the fire together with its guardian deity," when Israel alone will be saved (Cant. R. ii. 1).据拉比埃莱亚萨的莫迪姆，在回答抗议的王公的72国，上帝会说， "让每一个国家经过消防连同其守护神， "当以色列单独将被保存（斜面。传译二，一） 。 This gave rise to the idea adopted by Christianity, that the Messiah would pass through Hades (Test. Patr., Benjamin, 9; Yalḳ., Isa. 359; see Eppstein, "Bereshit Rabbati," 1888, p. 31).由此引发了思想，通过了由基督教，即弥赛亚将通过地狱（ test. patr 。本杰明， 9岁; yalḳ ，伊萨359见eppstein ， " bereshit rabbati " ， 1888年，第31页） 。 The end of the judgment of the heathen is the establishment of the kingdom of God (Mek., Beshallaḥ, 'Amaleḳ).去年底判决的异教徒，是建立神的国度（ mek. ， beshallaḥ ， ' amaleḳ ） 。 The Messiah will cast Satan into Gehenna, and death and sorrow flee forever (Pesiḥ. R. 36; see also Antichrist; Armilus; Belial).弥赛亚会投撒旦变成地狱，死亡和悲伤逃离永远（ pesiḥ.传译36 ，还见箴; armilus ; belial ） 。
In later times the belief in a universal Resurrection became general.在稍后的时间，相信在全民复活成了一般。 "All men as they are born and die are to rise again," says Eliezer ben Ḳappar (Abotiv.). "所有男人，因为他们的诞生和死亡，是为了再次攀升，说： "埃利泽贲ḳappar （ abotiv. ） 。 The Resurrection will occur at the close of the Messianic era (Enoch, xcviii. 10).复活将出现在结算救世主的时代（伊诺克， xcviii 10条） 。 Death will befall the Messiah after his four hundred years' reign, and all mankind and the world will lapse into primeval silence for seven days, after which the renewed earth will give forth its dead and God will judge the world and assign the evil-doers to the pit of hell and the righteous to paradise, which is on the opposite side (II Esd. vii. 26-36).死亡会降临到弥赛亚后，他四百年'统治，以及所有人类，世界将陷入原始沉默七天后，再度地球会提出其死亡，上帝会评判世界和转让恶人该坑的地狱和正义的天堂，这是对对方的（二公共服务电子化。七26-36 ） 。 All evildoers meet with everlasting punishment.一切恶与永恒的惩罚。 It was a matter of dispute between the Shammaite R. Eliezer and the Hillelite R. Joshua whether the righteous among the heathen had a share in the future world or not (Tosef., Sanh. xiii. 2), the dispute hinging on the verse "the wicked shall return to Sheol, and all the Gentiles that forget God" (Ps. ix. 18 [AV 17], Hebr.).这是一个有争议的关系shammaite传译埃利泽和hillelite传译约书亚是否正义之间的异教徒进行了交流，在未来的世界是不是（ tosef. ， sanh 。十三。 2 ） ，这一争执毋宁说更侧重于韵文"恶人应回到sheol ，所有外邦人说，忘记上帝" （诗篇九， 18 [视听17 ] ，黑布尔） 。 The doctrine "All Israelites have a share in the world to come" (Sanh. xi. 1) is based upon Isa.该学说" ，所有以色列人都分享未来世界" （ sanh.十一1 ） ，是基于ISA的。 Ix.九。 21: "Thy people, all of them righteous, shall inherit the land" (Hebr.). 21 ： "你的人，他们都是正义的，应在继承土地" （ hebr. ） 。 At first resurrection was regarded as a miraculous boon granted only to the righteous (Test. Patr., Simeon, 6; Luke xiv. 14), but afterward it was considered to be universal in application and connected with the Last Judgment (Slavonic Enoch, lxvi. 5; comp. second blessing of the "Shemoneh 'Esreh").在第一次复活被视为一种神奇的福只给予正义（ test. patr ，西麦6 ;路加福音14章14条） ，但后来它被认为是普遍适用，并与最后的审判（斯拉夫伊诺克， lxvi 5款;可比，二是祝福的" shemoneh ' esreh " ） 。 Whether the process of the formation of the body at the Resurrection is the same as at birth is a matter of dispute between the Hillelites and Shammaites (Gen. R. xiv.; Lev. R. xiv.).是否形成过程中的身体在复活是一样的，出生时，是一个有争议的关系hillelites和shammaites （创传译十四;列弗。传译十四） 。 For the state of the soul during the death of the body see Immortality and Soul.为国家的灵魂，在死亡的尸体见不朽的灵魂。
Regeneration of the World.再生的世界。
Owing to the gradual evolution of eschatological conceptions, the Rabbis used the terms, "'olam ha-ba" (the world to come), "le-'atid la-bo" (in the coming time), and "yemot ha-Mashiaḥ" (the Messianic days) promiscuously or often without clear distinction (see Geiger, "Lesestücke aus der Mischnah," p. 41; idem, "Jüd. Zeit." iii. 159, iv. 124).由于逐步演变eschatological观念，拉比使用条款， " ' olam公顷钡" （未来世界） ， "乐'atid腊波" （在未来时间） ，以及" yemot夏mashiaḥ " （救世主天） promiscuously或者往往没有明显的区别（见盖格， " lesestücke澳大利亚明镜mischnah " ，第41页;同上， " jüd 。塞特"三159 ，四124 ） 。 Thus, for instance, the question is discussed whether there will be death for the Gentiles "in the coming time" or not (Gen. R. xxvi.).因此，举例来说，问题是讨论是否会有死亡的外邦人"在未来时间"或没有（创传译二十六） 。 R. Eleazar of Modi'im, of the second century (Mek., Beshallaḥ, Wayassa', ed. Weiss, p. 59, note) distinguishes between the Messianic time("malkut bet Dawid"), the "'olam ha-ba" (the future world), which is that of the souls, and the time of the Resurrection, which he calls "'olam ḥadash" (the new world, or world of regeneration).传译埃莱亚萨的莫迪姆，在公元二世纪（ mek. ， beshallaḥ ， wayassa ' ，教育署。魏斯，第59页，注）区分了救世主的时间（ " malkut打赌dawid " ） ， " ' olam夏广管局" （未来世界） ，这是对亡灵，和时间的复活，而他所称的" ' olam ḥadash " （新的世界，还是世界的再生） 。 This term, used also in the "Ḳaddish" prayer "Le-Ḥadata 'Alma" (The Renewal of the World), is found in Matt.这个词，用的也是" ḳaddish "祈祷"乐ḥadata '母校" （续约的世界） ，是发现在马特。 xix.十九。 28 under the Greek name παλινγένεσις: "In the regeneration when the Son of Man shall sit on the throne of his glory" and judge the world in common with the twelve Apostles (for the last words see the twelve judges for the twelve tribes of Israel in Testament of Abraham, A. 13, and compare the seventy elders around the seat of God in heaven in Lev. R. xi.) 28根据希腊语名字παλινγένεσις ： "在再生时，人子应坐于宝座，他的荣耀" ，并判断世界共通点与十二使徒（为最后一句话，看到12个法官支派在全书的亚伯拉罕，甲13 ，并比较七十左右长老所在地的上帝在天上，在列弗。传译十一）
Concerning this regeneration of the world Pirḳe R. El.对于这个再生的世界pirḳe传译下午。 i.一。 says, with reference to Isa.说，关于伊萨。 xxxiv.三十四。 4, li. 4 ，李。 6, lxv. 6 ， lxv 。 17; Hosea vi. 17 ;何西阿六。 2: "Heaven and earth, as well as Israel, shall be renewed; the former shall be folded together like a book or a garment and then unfolded,and Israel, after having tasted death, shall rise again on the third day." 2 ： "天堂和地球，以及以色列，不得续约，前者应折叠在一起像一本书，或成衣，然后再展开，而以色列后，尝到了死亡的，应当再次上升，就在第三天" 。 "All the beauty of the world which vanished owing to Adam's sin, will be restored in the time of the Messiah, the descendant of Perez [Gen. R. xii.]-the fertility of the earth, the wondrous size of man [Sifra, Beḥuḳḳotai, 1-2], the splendor of sun and moon" (Isa. xxx. 26; Targ. to II Sam. xxiii. 4; comp. Apoc. Mosis, 36). "所有美丽的世界上消失了，因为亚当的罪，将被恢复，在当时的弥赛亚的后裔佩雷斯[将军传译十二。 ] -生育率的地球，令人惊奇的规模男子[ sifra ， beḥuḳḳotai ， 1-2 ] ，辉煌的太阳和月亮" （以赛亚书三十。 26 ; targ 。二，三。二十三，四;可比。载脂蛋白C 。 mosis ， 36 ） 。 Ten things shall be renewed (according to Ex. R. xv.; comp. Tan., Wayiggash, ed. Buber, 9): The sun and moon shall regain their splendor, the former endowed with healing powers (Mal. iii. 20 [AV iv. 2]); the fountains of Jerusalem shall flow, and the trees grow (Ezek. xlvii. 12); desolate cities like Sodom shall rise from their ruins (Ezek. xvi. 55); Jerusalem, rebuilt of precious stones, shall shine like the sun (Isa. liv. 11 et seq.); peace shall reign among the beasts (Isa. xi. 7); and between them and Israel (Hosea ii. 20 [AV 18]); weeping and death shall cease (Isa. 1xv. 19, xxv. 8-10); joy only shall reign (Isa. xxxv. 10); the "yeẓer ha-ra'" (evil desire) shall be slain by God (Suk. 52a).十件事应重新（按前。传译十五;可比。火炭， wayiggash ，教育署。布伯， 9 ） ：太阳和月亮应重拾辉煌，前得天独厚愈合权力（ mal.三， 20 [影音四， 2 ] ） ;喷泉耶路撒冷应流，和树木的生长（ ezek.四十七。 12 ） ;荒凉的城市，例如路透社须起立从废墟（ ezek.十六， 55 ） ;耶路撒冷，重建的宝石应照耀如太阳（以赛亚丽芙阿萨诺11页起） ;和平应在位当中兽（以赛亚十一7 ） ;之间以及它们同以色列（何西阿二20 [视听18 ] ） ;如泣如诉死亡应停止（以赛亚1xv 19 ，二十五8-10 ） ;喜悦，只应在位（以赛亚书三十五， 10 ） ; " yeẓer夏在Ra ' " （邪恶的欲望）应被宰杀献神的（ suk. 52 ） 。 This regeneration of the world is to be brought about by a world-conflagration ("mabbul shel esh" = "a floor of fire" = ἐκπύρωσις: Sibyllines, iii. 542, 689; iv. 174; ii. 296; Hippolytus, "Refutatio Omnium Hæresium," ix. 30).这种再生的世界，是所带来的一个世界大冲突（ " mabbul shel esh " = "一个楼层的消防" = ἐκπύρωσις ： sibyllines ，三， 542 ， 689 ;四， 174 ;二， 296个; hippolytus " refutatio omnium hæresium ， "九。 30 ） 。 This view, borrowed from the Stoics, is based upon Isa.这一观点，借自stoics ，是基于ISA的。 xxxiv.三十四。 4 (comp. Bousset, "Der Antichrist," p. 159). 4 （ comp. bousset ， "明镜箴" ，第159页） 。 In this world-conflagration Belial himself will be consumed (Sibyllines, iii. 73; compare the burning up of the primeval serpent Gohithar in Bundahis, xxx. 31).在这个世界上-大火belial自己会被消耗掉（ sibyllines ，三， 73 ;比较，燃烧了的原始蛇gohithar在bundahis了XXX ， 31段） 。 Thus the fire of Gehenna which consumes the wicked angels and the stars (Enoch, xc. 24 et seq., et al.) was turned into a cosmic force bringing about the world's renewal.因此火地狱消费恶人天使和星星（伊诺克， XC的24段及以下各段，等）变成了宇宙的力量，实现世界的重建。
The Last Judgment.最后的审判。
The Messianic kingdom, being at best of mere earthly splendor, could not form the end, and so the Great Judgment was placed at its close and following the Resurrection.救世主的英国，正处于最好的仅仅是人间的辉煌，不能形成到底，使伟大的判决是放置在其关闭之后复活。 Those that would not accept the belief in bodily resurrection probably dwelt with greater emphasis on the judgment of the souls after death (see Abraham, Testament of; Philo; Sadducees; Wisdom, Book of).那些不会接受的信念，身体复活，大概花了更大的重视，对判决的灵魂在死后（见亚伯拉罕，全书的;斐洛;撒都该人;智慧，帐簿） 。 Jewish eschatology combined the Resurrection with the Last Judgment: "God summons the soul from heaven and couples it again on earth with the body to bring man to judgment" (Sanh. 91b, after Ps. l. 4).犹太联合末世复活，与最后的审判： "上帝传票的灵魂从天上和夫妻双方又在地球上与人体携带的男子，以判断" （ sanh. 91b后，再将各属4 ） 。 In the tenth week, that is, the seventh millennium, in the seventh part, that is, after the Messianic reign, there will be the great eternal judgment, to be followed by a new heaven with the celestial powers in sevenfold splendor (Enoch, xci. 15; comp. lxxxiv. 4, xciv. 9, xcviii. 10, civ. 5).在第十周，也就是第七千年时，在第七部分，也就是后救世主统治，那就会是伟大的永恒的判断，然后由一个新的天堂与天体权力七倍异彩（伊诺克， xci 。 15 ;可比。 lxxxiv 。 4 ， xciv 9 xcviii 10 civ 5段） 。 On "the day of the Great Judgment" angels and men alike will be judged, and the books opened in which the deeds of men are recorded (lxxxi. 4, lxxxix. 70 et seq., xc. 20, ciii. 3 et seq., civ. 1, cviii. 3) for life or for death; books in which all sins are written down, and the treasures of righteousness for the righteous, will be opened on that day (Syriac Apoc. Baruch, xxiv. 1). "那天，在大审判"的天使，男人一样会作出判断，并打开书本中的事迹男人都记录（ lxxxi. 4 ， lxxxix 70段及以下各段，越野20 ciii 3页起， civ 1 ， cviii 3 ）无期或死刑;图书，其中所有的罪过都写了下来，并珍视正义，为正义，将开放这一天（叙利亚文载脂蛋白C 。 baruch ， 24条1款） 。 "All the secret thoughts of men will then be brought to light." "所有的秘密思考的男人便揭示了" 。 "Not long-suffering and mercy, but rigid justice, will prevail in this Last Judgment"; Gehenna and Paradise will appear opposite each other for the one or the other to enter (II Esd. vii. 33 et seq.). "没有长期遭受苦难与慈悲的，但刚性正义，将在这最后的审判" ;地狱和天堂将出现相反对方为一个或另一个进入（二公共服务电子化。七， 33页起） 。
This end will come "through no one but God alone" (ib. vi. 6).为此将"透过任何人，但只有上帝" （ ib.六， 6 ） 。 "No longer will time be granted for repentance, or for prayer and intercession by saints and prophets, but the Only One will give decision according to His One Law, whether for life or for everlasting destruction" (Syriac Apoc. Baruch, lxxxv. 9-12). " ，不再将时间给予悔过书，或为祈祷和干涉，圣人和先知，但只有一会的决定，根据他的一项法律，无论是生活还是永远的毁灭" （叙利亚文载脂蛋白C 。 baruch ， lxxxv 9 。 -12 ） 。 The righteous ones will be recorded in the Book of Life (Book of Jubilees, xxx. 22, xxxvi. 10; Abot ii. 1; "Shepherd of Hermas," i. 32; Luke x. 20; Rev. iii. 5, xiii. 8, xx. 15).正义的，将被记录在生命之书（书jubilees了XXX ， 22 ，三十六， 10岁; abot二，一" ;牧羊人的hermas ， "一， 32 ;路加十，第20条;牧师三，五，十三， 8 ，二十15 ） 。 The righteous deeds and the sins will be weighed against each other in the scales of justice (Pesiḥ. R. 20; Ḳid. 40b).站在正义的先进事迹和罪孽会权衡对方天平司法（ pesiḥ.传译20名; ḳid 。 40B条） 。 According to the Testament of Abraham (A. xiii.), there are two angels, one on either side: one writes down the merits, the other the demerits, while Doḳiel, the archangel, weighs the two kinds against each other in a balance; and another, Pyroel ("angel of fire"), tries the works of men by fire, whether they are consumed or not; then the just souls are carried among the saved ones; those found unjust, among those who will meet their punishment.根据遗嘱的亚伯拉罕（甲十三） ，有两个天使，一个是关于任何一方：一是写的优点，其他缺点，而doḳiel ，的Archangel ，重量为两种对立起来，在平衡以及另一名， pyroel （ "天使火" ） ，试图工程的男人火灾，不论是消费或没有;则只是心灵，是进行当中节省下来;发现那些不公正的，在那些能满足自身的处罚。 Those whose merits and demerits are equal remain in a middle state, and the intercession of meritorious men such as Abraham saves them and brings them into paradise (Testament of Abraham, A. xiv.).那些优点和缺点都是平等仍处于中间状态，并进行干预的有功官兵如亚伯拉罕节省了他们和使他们的天堂（约圣经的亚伯拉罕，甲十四） 。 According to the sterner doctrine of the Shammaites, these souls must undergo a process of purgation by fire; "they enter Gehenna, swing themselves up again, and are healed."据该更加严峻的中庸思想shammaites ，这些灵魂的，必须经历一个过程的下法火灾" ，他们进入地狱，摆动自己的反复实践，是治愈" 。 This view, based upon Zech.这种观点认为，根据撒加利亚。 xiii.十三。 9, seems to be something like the Christian purgatory. 9 ，似乎有点象基督教炼狱。 According to the Hillelites, "He who is plenteous in mercy inclines the scale of justice toward mercy"-a view which shows (against Gunkel, "Der Prophet Ezra," 1900, p. 15) that Judaism believed in divine mercy independently of the Pauline faith (Tosef., Sanh. xiii. 3).据该hillelites ， "他谁是充足的慈悲倾向规模的正义走向慈悲" -以期显示（对gunkel ， "明镜先知以斯拉" ， 1900年，第15页）表示，犹太教相信，在神圣慈悲独立于宝莲信仰（ tosef. ， sanh 。十三。 3 ） 。 As recorder of the deeds of men in the heavenly books, "Enoch, the scribe of righteousness," is mentioned in Testament of Abraham, xi.; Lev.随着录音机的事迹男子在天朝书籍， "伊诺克，文士的正义" ，是提到在全书的亚伯拉罕，十一;列弗。 R. xiv.传译十四。 has Elijah and the Messiah as heavenly recorders, a survival of the national Jewish eschatology.已利亚和弥赛亚作为天朝录音机，一种生存的国家犹太末世。
Gehenna.地狱。
There is no Scriptural basis for the belief in retribution for the soul after death; this was supplied by the Babylonians and Persians, and received a Jewish coloring from the word "Gehinnom" (the valley of Hinnom), made detestable by the fires of the Moloch sacrifices of Manasseh (II Kings xxiii. 10).有没有圣经依据，为信仰报应灵魂死亡后，这是由巴比伦人和波斯人，并收到了犹太着色，从"个欣嫩子谷" （硅谷的hinnom ） ，可恨的，由火灾的moloch牺牲manasseh （二国王二十三。 10 ） 。 According to 'Er.按照'呃。 19a, the smoke from subterranean fires came up through the earth in this place; "there are cast the spirits of sinners and blasphemers and of those who work wickedness and pervert the words of the Prophets" (Enoch, cviii. 6). 19A条，浓烟从地下室火灾来到了通过地球，在这个地方， "有投神罪人和blasphemers和工作的人说着什么贪赃枉法的话，先知们" （伊诺克， cviii 6段） 。 Gehinnom has a double purpose, annihilation (Enoch, xciv. 1 et seq.) and eternal pain (II Esd. vii. 36 et seq.).个欣嫩子谷有双重目的，湮没（伊诺克， xciv 1页起）和永恒的痛（二公共服务电子化。七， 36页起） 。 Gehinnom has seven names: "Sheol," "Abbadon," "Pit of Corruption," "Horrible Pit," "Mire of Clay," "Shadow of Death," and "Nether Parts of the Earth" (Jonah ii. 3; Ps. lxxxviii. 12 [AV 11], xvi. 10, xl. 3 [AV 2], cvii. 14; Ezek. xxvi. 20).个欣嫩子谷有7个名字： " sheol " ， " abbadon " ， "窖腐败" ， "可怕的坑" ， "沼泽湿粘土" ， "死亡阴影" ， "冥地球部分" （约拿二，三;聚苯乙烯。 lxxxviii 12 [视听11 ] ，第十六章10条，四十， 3 [影音2 ] ， cvii 14 ; ezek 。 26 。 20 ） 。 It is also called "Tophet" (Isa. xxx. 33).它也被称作"托斐特" （以赛亚书三十。 33 ） 。 It has seven departments, one beneath the other (Soṭah 10b).它有七个部门，其中在下方，其他（ soṭah 10 B条） 。 There are seven kinds of pains (II Esd. vii. 81 et seq.).有七种阵痛（二公共服务电子化。七， 81页起） 。 According to rabbinical tradition, thieves are condemned to fill an unfillable tank; the impure sink into a quagmire; thosethat sinned with the tongue are suspended thereby; some are suspended by the feet, hair, or eyelids; others eat hot coals and sand; others are devoured by worms, or placed alternately in snow and fire.根据犹太教传统，小偷的人注定要填补unfillable罐;不纯陷入泥潭; thosethat罪与舌头是总悬浮颗粒物，从而有的暂停脚，头发，或眼睑;别人吃热煤和砂;他人正在吞噬由蠕虫，或者留党察看轮流在雪地起火。 On Sabbath they are respited (see Dumah).关于安息日，他们respited （见度玛） 。 These conceptions, ascribed chiefly to Joshua ben Levi, have their parallel in the apocalyptic literature appropriated by the Christian Church (see Gehenna).这些观念，归因于主要是约书亚贲利维，有其平行于世界末日文学核拨的基督教堂（见地狱） 。 The punishment of the wicked endures twelve months, according to R. Akiba; the generation of the Flood will in time be released (Gen. R. xxviii.), but the punishment of those who have led others into heresy or dealt treacherously against the Law will never cease (Tosef., Sanh. xiii. 5).惩罚恶人持续12个月，根据传译秋叶;一代的洪水，将在时间予以公布（创传译二十八） ，但惩治那些导致别人度成异端或处理背信弃义的反对法将永不停止（ tosef. ， sanh第十三5段） 。
Gan 'Eden.甘'伊甸园。
The Garden of Eden is called the "Garden of Righteousness" (Enoch, xxxii. 3), being no longer an earthly paradise (ib. lx. 8, lxi. 12, lxx. 3).伊甸园是所谓的"花园的正义" （伊诺克，三十二。 3 ） ，已不再是一个人间天堂（ ib.中心LX 。 8 ， LXI的12 lxx 3款） 。 It is above the earth, and its inhabitants are "clothed with garments of light and eternal life, and eat of the tree of life" (ib. lviii. 3) in the company of the Lord and His anointed.它是在地球上空，它的居民都是"温饱与服装的结合和永恒的生命，吃的生命树" （ ib. lviii 。 3 ）在该公司的上帝和他的不信任。 In Slavonic Enoch its place is in the third heaven; its four streams pour out honey and milk, oil and wine (compare Sibyllines, ii. 318).在斯拉夫伊诺克取而代之的是在第三天堂，它的四个溪流倾诉蜂蜜和牛奶，石油和葡萄酒（比较sibyllines ，二318 ） 。 It is prepared for the "righteous who suffer innocently, who do works of benevolence and walk without blame before God."它准备为"正义的人无辜受害，他们做的作品，善走，没有责怪上帝面前" 。 It has been created since the beginning of the world, and will appear suddenly at the Judgment Day in all its glory (II Esd. vi.; comp. Pes. 54a).它已经创造了年初以来，世界各地，并会突然出现在判决当日在其所有的荣耀（二公共服务电子化六。 ;可比。狗。 54A条） 。 The righteous dwell in those heights where they enjoy the sight of the heavenly "ḥayyot" that carry God's throne (Syriac Apoc. Baruch, li. 11).义人住在这些高峰那里观赏天上的" ḥayyot " ，那神的宝座（叙利亚文载脂蛋白C 。 baruch ，李11段） 。 As the wicked have a sevenfold pain the righteous have a sevenfold joy (II Esd. vii. 88 et seq.).由于恶人有七倍疼痛正义有七倍的喜悦（二公共服务电子化。七， 88页起） 。 There are seven divisions for the righteous, which shine like the sun (Judges v. 31; comp. Matt. xiii. 43), the moon (Ps. lxxxix. 37), the firmament (Dan. xii. 3), lightnings, torches (Nahum ii. 5 [AV 4]), and lilies (Ps. xlv. 1, Hebr.).有7个师，为正义，闪耀着像太阳（法官诉31人;可比。马特。十三， 43 ） ，月亮（雅歌lxxxix 37 ） ， firmament （ dan.十二。 3 ） ，雷电电筒（公布在二， 5 [影音4 ] ） ，百合（诗篇四十五1 ，黑布尔） 。 Each of these divisions is placed differently before the face of God.上述每个分区放在不同在上帝的面前。 Each of the righteous will have a mansion, and God will walk with them and lead them in a dance (Yer. Meg. ii. 73b).每一个正义将有一个大厦，与神将走他们的意见，并带领他们在一间舞蹈（ yer.梅格二。 73b ） 。 See Eden, Garden of.看到伊甸，励馨。
The Banquet.宴会上。
According to Ascensio Isaiæ, viii.据阿森西奥isaiæ ，八。 26, ix. 26日，第九。 18, xi. 18 ，十一。 40, the righteous on the arrival of the Messiah receive in the seventh heaven garments of light as well as crowns and thrones. 40 ，正义就到达弥赛亚接受在第七天堂成衣轻以及冠和王座。 No small part in the future bliss is played by the eating of the heavenly bread or manna (Sibyllines, Proœmium, 87; Ḥag. 12b; Tan., Beshallaḥ, ed. Buber, p. 21; comp. "the mysterious food," II Esd. ix. 19), the ambrosial milk and honey (Sibyllines, ii. 318, iii. 746), and, according to R. Joshua b.不小的一部分，在未来的极乐世界，是发挥所吃的，天上的面包或甘露（ sibyllines ， proœmium ，有87个; ḥag 。 12 B条;火炭， beshallaḥ ，教育署。布伯，第21页;可比" ，神秘的食物， "二，公共服务电子化。九， 19人） ， ambrosial牛奶和蜂蜜（ sibyllines ，二318 ，三746 ） ，并根据传译约书亚乙 Levi, "the wine prepared from the beginning of the world" (Ber. 34b; comp. Matt. xxvi. 29).利维， "酒准备从一开始的世界" （ ber. 34 / B ;可比。马特。 26 。 29 ） 。 The very name for the highest bliss of the future is "the banquet" (Abot iii. 16), which is the same as "sitting at the table of the Messiah" (Rev. xix. 9; Luke xiii. 28-29, xxii. 30, et al.).非常姓名为最高极乐世界的未来是"夜宴" （ abot三， 16 ） ，这是一样的"坐在桌子的弥赛亚" （启示录十九。九日;路加福音十三28-29 ，二十二， 30 ，等） 。 It is called in rabbinical literature "se'uddat ha-liwyatan" (the banquet of the leviathan), that is to say, in accordance with Job xl.它是在所谓的犹太文学" se'uddat夏liwyatan " （宴会上的利维坦） ，这就是说，按照职务销售。 30 (AV xli. 6) the "ha-barim, or pious ones, shall hold their meal over it" (see Leviathan). 30 （房室四十一6 ） ， "夏巴里姆，或虔诚的，应举行们吃饭超过它" （见利维坦） 。 It seems that the Persian ox, "hadhayos," whose marrow imparts immortality to the eater (Bundahis, xxx. 25), gave rise to the idea of the behemoth and leviathan meal which is dwelt on in Enoch, lx.它似乎是波斯语牛， " hadhayos " ，其骨髓imparts永生向大胃王（ bundahis了XXX ， 25段） ，产生了这一想法的巨兽和利维坦菜式是白景富对在伊诺克，中心LX 。 7 et seq.; Syriac Apoc.第七段及以下各段;叙利亚文载脂蛋白C 。 Baruch, xxix. baruch ，二十九。 4; II Esd. 4 ，二，公共服务电子化。 vi.六。 52; Targ. 52名; targ 。 Yer.也门里亚尔。 to Num.以序号。 xi.十一。 26, Ps. 26 ，聚苯乙烯。 civ. civ 。 26; BB 74b; Tan., Beshallaḥ, at end. 26页BB 74 B ;火炭， beshallaḥ ，在年底。
But while this eudemonistic view is the popular one, based upon Isa.不过，虽然这eudemonistic观是最流行的，基于ISA的。 lxv. lxv 。 13 and Ps. 13和PS 。 xxiii.二十三。 5 (Num. R. xxi.), there is also the higher and more spiritual view taught by Rab: "In the world to come there is neither eating, drinking, nor procreation, neither barter nor envy, neither hatred nor strife; but the righteous sit with their crowns on their heads and enjoy the splendor of the Shekinah; for it is said: 'And they saw God and did eat and drink'; that is, their seeing God was meat and drink to them" (Ber. 17a). 5 （ num.传译二十一） ，也有一些更高，更精神的看法老师Rab的说： "在未来世界既不存在吃，喝，也没有生育，既不是以物易物，也不嫉妒，没有仇恨，也没有内讧，但正义与薛其冠对他们的元首，并享有辉煌的舍吉拿，因为它仍是说： '然后他们就看见了上帝，并没有吃喝' ，这就是他们目睹了上帝是肉类和饮料给他们" （ ber. 17A条） 。 More characteristic still is the view of Rab's Palestinian contemporary R. Johanan: All the bliss for the future promised by the Prophets refers only to the Messianic time, whereas in regard to that which is in store for the righteous in the world to come it is said: "No eye hath seen it beside thee, O God" (Isa. lxiv. 3 [AV 4]; Ber. 34b; comp., however, Ex. R. xlv., at end, according to which God showed to Moses all the treasures in store for the doers of benevolent works).更多的特点仍然是鉴于Rab的的巴勒斯坦当代传译约哈难：所有的极乐世界，为将来所承诺的先知们只是指救世主的时候，而对于这点，是在商店，为正义，在未来世界里，它是说： "没有眼睛祂所看到它旁边的你，以神之名" （以赛亚lxiv 3 [影音4 〕 ;误码率。 34 / B ;可比，不过，当然。传译四十五，在年底，根据该神来摩西所有的宝藏，在商店供者的德政工程） 。 The New Testament sentence, "Many shall be last [there] that are first [here], and first [there] that are last [here]" (Matt. xix. 30, Greek), finds its explanation in the saying of a son of R. Joshua b.新约圣经一句， "很多应上[有]这是第一[这里] ，并第一次[有]这是过去[这里] " 。 （ 19 。 30 ，希腊文） ，认定其解释中说，一儿子为R的约书亚乙 Levi: "A contrary order of things I have seen in the world beyond: the high in station are low there, the lowly are placed on high" (Ber. 50a).利维说： "相反的事我所看到的，在世界上超越：高在车站偏低，卑微的，是放在高" （ ber. 50条A ） 。
Only in the esoteric Essene circles whence the apocalyptic literature emanated were attempted all the elaborate descriptions of paradise that found their way into the Midrash Konen, the Ma'aseh Gan 'Eden, and similar midrashim of the geonic time given in Jellinek's "BH" ii.只有在深奥essene界何时会有世界末日文学源自企图一切精美的描述天堂发现自己的方式进入midrash konen ， ma'aseh甘'伊甸园，以及类似米大示的时间，若尼克在jellinek的"波黑"二。 28, 52 et seq.; iii. 28 ， 52段及以下各段;三。 131, 191 et seq.; but these descriptions can be traced through early Christian back to Jewish sources (see "JQR" vii. 595). 131人， 191段及以下各段，但这些描述可追溯到通过早期基督教回到犹太来源（见" jqr "七。 595 ） 。 Mystics like Naḥmanides in his "Sha'ar ha-Gemul" adopted these views; Maimonides and his school rejected them.神秘主义者一样naḥmanides在他的" sha'ar夏gemul "通过这些看法;迈蒙尼德和他的学校拒绝了他们。 The whole eschatological system of retribution through paradise and hell never assumed in Judaism the character of a dogmatic belief, and Talmudic Judaism boldly transferred the scene of the heavenly judgment from the hereafter to the annual Day of Judgment at the beginning of the year (RH 16b; see New-Year).整个eschatological系统的报应通过天堂与地狱从未假定在犹太教性质的教条信仰，并talmudic犹太教大胆移交现场的天朝判断来世，以每年审判的日子，在今年年初（铑16B条;看到新的一年） 。 For Samaritan eschatology see Samaritans.为撒玛利亚末世见撒玛利亚。 The account above deals only with the early stages of the Jewish eschatological views, roughly speaking, down to the end of the Talmudic period.该帐户以上仅涉及到的早期阶段犹太eschatological意见，粗略来说，下降至去年底的talmudic时期。 For later development and present-day views see Immortality; Judgment, Day of; Messiah; Resurrection.为后来的发展与当今的意见，看看不死;判断，一天;弥赛亚;复活。
Kaufmann
Kohler考夫曼科勒
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Schürer, Gesch. schürer ， gesch
。 3d ed.,
ii.三维版，二。 496-556, where an extensive literature
is given; Bousset, Die Religion des Judenthums im Neutestamentlichen Zeitalter,
pp. 496-556 ，而大量文献给出; bousset ，死于宗教万judenthums的IM
neutestamentlichen时代下，聚丙烯。 199-273, 473-483, Berlin, 1903;
Charles, A Critical History of the Doctrine of a Future Life in Israel, in
Judaism, and in Christianity, London, 1899; E. Böcklen, Die Verwandtschaft der
Jüdisch-Christlichen mit der Parsischen Eschatologie, Göttingen, 1902; Hastings,
Dict. 199-273 ， 473-483 ，柏林， 1903年;查尔斯，一个关键的历史学说未来生活在以色列，犹太教，基督教，伦敦，
1899年;体育böcklen ，模具verwandtschaft明镜jüdisch - christlichen麻省理工学院的明镜parsischen
eschatologie ，哥廷根， 1902年黑斯廷斯，字典。 Bible; Cheyne and Black,
Encyc.圣经;进益和黑色encyc 。 Bibl.; Hamburger, RBT sv Auferstehung,
Wiederbelebung der Todten, Messianische Zeit, Paradies Zukunftsmahl; Weber,
System der Altsynagogalen Palestinischen Theologie, pp. bibl 。
;汉堡包，随机呼气测试sv auferstehung ， wiederbelebung明镜todten ， messianische塞特， paradies
zukunftsmahl ;韦伯，系统明镜altsynagogalen palestinischen theologie页。 322-386, Leipsic, 1880 (to be consulted
with caution); Drummond, Jewish Messiah, London, 1877; P. Volz, Jüdische
Eschatologie von Daniel bis Akiba, Leipsic, 1903.K. 322-386 ， leipsic ，
1880年（待征求谨慎使用） ;杜蒙德，犹太弥赛亚，伦敦， 1877年;页volz ， jüdische eschatologie冯丹尼尔之二秋叶，
leipsic ， 1903.k.
Also,
see:此外，见：
Second
Coming of Christ 耶稣第二次来
Dispensation,
Dispensationalism 配药，
dispensationalism
Views
of the Millennium 意见千年
Last
Judgement 最后审判
Rapture,
Tribulation 破裂，磨难
Tribulation,
Great Tribulation 磨难，伟大的磨难
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