The concept of a final judgment on humankind at the end of history is found in Judaism and Christianity, Islam, and Zoroastrianism.概念的最终判断，在人类历史的终结，是发现在犹太教和基督教，伊斯兰教和zoroastrianism 。 It holds an important place in Judaic tradition, in which God's judgment is regarded as operative both within history and at its end.它抓住了一个重要的地位，在犹太传统中，神的审判被视为手术无论在历史上和在它的尽头。 The consummation of history is called the Day of the Lord, which is a day of judgment upon all who are unfaithful to God.该圆满的历史，是所谓的主日，这是一天的判断时，所有的人，不信神。
Christian Eschatology owes much to this Hebrew tradition.基督教末世很大程度上归功于这个希伯来传统。 The New Testament freely employs the language and imagery of Jewish Apocalyptic Literature.新约圣经自由地运用语言和意象的犹太世界末日的文学作品。 It affirms the expectation that (in the language of the historic creeds) Christ "will come again with glory to judge both the quick and the dead."它肯定了期望（在语言的历史信条）的基督"会再来荣耀法官都死人和活人" 。 Many different interpretations of the meaning of this affirmation have been offered and, in particular, of the symbolic language employed in the New Testament to describe the indescribable.许多不同的表述的含义，这肯定已经提供，特别的象征性语言受聘于新约圣经来形容无法形容。 But there is little doubt that the apostolic writers believed in the Second Coming of Christ and the Great Judgment Day as a manifestation of Christ's eternal victory.但有一点是无可置疑的说，使徒作家相信耶稣第二次来和伟大的末世论的一种表现基督的永恒的胜利。
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Final Judgment is the sentence that will be passed on our actions at the last day (Matt. 25; Rom. 14:10, 11; 2 Cor. 5: 10; 2 Thess. 1:7-10).最后判决是一句说，将通过我们的行动，在最后一天。 （ 25条;光碟。 14:10 ， 11 2肺心病5 ： 10 ， 2帖前1:7-10 ） 。 The judge is Jesus Christ, as mediator.法官是耶稣基督，作为调停者。 All judgment is committed to him (Acts 17:31; John 5:22, 27; Rev. 1:7).所有的判断是，承诺给他（使徒17时31分;约翰5点22分，第27条;牧师1时07分） 。 "It pertains to him as mediator to complete and publicly manifest the salvation of his people and the overthrow of his enemies, together with the glorious righteousness of his work in both respects." "这与他作为调停人，以全面和公开，体现了救赎了他的人民和推翻他的敌人，再加上光辉正义的，他的工作，在这两方面" 。 The persons to be judged are, (1) the whole race of Adam without a single exception (Matt. 25:31-46; 1 Cor. 15:51, 52; Rev. 20:11-15); and (2) the fallen angels (2 Pet. 2:4; Jude 6).该人士判断是， （ 1 ）整场比赛的亚当，没有一个单一的例外。 （ 25:31-46 ： 1肺心病。 15:51 ， 52名;牧师20:11-15 ） ，和（ 2 ）该堕落的天使（ 2宠物。 2时04分;裘德6 ） 。
The rule of judgment is the standard of God's law as revealed to men, the heathen by the law as written on their hearts (Luke 12:47, 48; Rom. 2:12-16); the Jew who "sinned in the law shall be judged by the law" (Rom. 2:12); the Christian enjoying the light of revelation, by the will of God as made known to him (Matt. 11:20-24; John 3:19).法治的判断，是标准的真主的法律作为显示，以男性中，异教徒受到法律的，因为写在他们的心（路加福音12:47 48 ;光碟。 2:12-16 ） ;犹太人的人"的犯罪，在法律上应当由大家来评判法" （罗马书2时12分） ;基督教享受轻的启示，由于上帝的旨意，因为知道他。 （ 11:20-24 ;约翰3:19 ） 。 Then the secrets of all hearts will be brought to light (1 Cor. 4:5; Luke 8:17; 12:2, 3) to vindicate the justice of the sentence pronounced.那么机密的心中都将被绳之以法，以轻（ 1肺心病。 4:5 ;卢克8时17分; 12:2 3 ） ，以证明法官宣布的判决。 The time of the judgment will be after the resurrection (Heb. 9:27; Acts 17: 31).当时的判断会后复活（希伯来书9时27分;行为17 ： 31 ） 。 As the Scriptures represent the final judgment "as certain [Eccl. 11:9], universal [2 Cor. 5:10], righteous [Rom. 2:5], decisive [1 Cor. 15:52], and eternal as to its consequences [Heb. 6:2], let us be concerned for the welfare of our immortal interests, flee to the refuge set before us, improve our precious time, depend on the merits of the Redeemer, and adhere to the dictates of the divine word, that we may be found of him in peace."正如圣经所代表的终审判决： "由于某些[ eccl 。 11时09分] ，普及[ 2肺心病。下午5时10 ] ，正义[光碟。 2时05分，果断[ 1肺心病。 15时52分] ，并作为永恒其后果[以弗所书6点02分] ，让我们关心的福利，我们不朽的利益，逃到庇护所设在我们面前，改善我们的宝贵时间，在很大程度上依赖于案情的救赎主，坚持以颐指气使神圣的字眼，我们可能会被发现，他在和平" 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Judgment at history's end is the climax of a process by which God holds nations and persons accountable to him as Creator and Lord.判断历史的到底是高潮的一个过程，其中神举行的国家和负责任的人，他作为创造者和主。
The OT centers ultimate judgment in the day of Yahweh (or the day), when the Lord rids his world of every evil: haughtiness (Isa. 2:12-17), idolatry (Isa. 2:18-20), compromise with paganism (Zeph. 1:8), violence, fraud (Zeph. 1:9), complacency (Zeph. 1:12), and all that brands people as sinners (Isa. 13:9).职能治疗中心的最终裁决之日起雅威（或天） ，当上帝rids他的世界的每一个邪恶： haughtiness （以赛亚书2:12-17 ） ，偶像崇拜（以赛亚书2:18-20 ） ，与妥协paganism （ zeph. 1:8 ） ，暴力，欺诈（ zeph. 1时09分） ，自满（ zeph. 1:12 ） ，以及所有的品牌人民的罪人（以赛亚书13时09分） 。 Both the nations (Amos 1:2; Joel 3:2) and Israel (Amos 9:1-4; Mal. 3:2-5) are targets of judgment, which the OT sees as purification of God's people and world so that his creative and covenantal purposes are fulfilled: "The earth shall be full of the knowledge of the Lord as the waters cover the sea" (Isa. 11:9).这两个国家（阿莫斯1:2的Joel 3:2 ）和以色列（阿莫斯9:1-4 ;仲裁法。 3:2-5 ） ，是指标的判断，其中城市旅游局认为，作为净化上帝的人与世界，使他的创作和covenantal目的是满足： "地球应充满对知识的主作为水域涵盖海" （以赛亚书11时09分） 。
The intertestamental period focuses on the punishment, usually by disaster, of God's enemies, human and supernatural (Eth. Enoch 10:6; 105:3-4).该intertestamental期侧重于惩罚，通常是灾难，上帝的敌人面前，人类和超自然（ eth.伊诺克10时06分; 105:3-4 ） 。 Where such judgment did not take place in history, where the wicked flourished and the righteous suffered (cf. Pss. 37; 73), divine justice was questioned.如果这种判断并未发生在历史上，那里有险恶的兴盛和正义蒙受（参见PSS的。 37 ; 73 ） ，神的公义受到质疑。 The problem was solved with the view that judgment was not limited to history but could occur after death (Ps. Sol. 3:1ff.; Eth. Enoch) when God or the Son of man would execute judgment in the last day (II Esd. 7; Eth. Enoch).这个问题不解决这一观点，即判断并不限于历史，但可能会发生死亡后（雅歌溶胶。 3:1几段;字样。伊诺克）时，上帝或人子，将执行判决，在最后一天（二公共服务电子化7段;字样。伊诺克） 。
The NT builds on OT and intertestamental teaching, expanding it in light of Christ's incarnation.新台币建立在对城市旅游局及intertestamental教学，扩大它在基督之光的化身。 In the Synoptics, Jesus announces himself as the eschatological judge (Mark 15:62) and calls attention to the day of judgment (Matt. 10:15; 11:22, 24; 12:36, 41-42; 23:33), describing it as a final separation of the evildoers from the righteous (Matt. 13:41-43, 47-50).在synoptics ，耶稣宣布自己为eschatological法官（标记15:62 ） ，并呼吁注意审判的日子。 （ 10:15 ; 11:22 ， 24岁; 12:36 ， 41-42 ; 23时33分） ，并形容它作为一个最后的分离恶从正义。 （ 13:41-43 ， 47-50 ） 。 Jesus' parables indicate that his purpose is not to frame an eschatological timetable but so to teach the fact of judgment that his hearers face their present decisions for or against the kingdom with utter seriousness.耶稣' parables表明他的目的不是要框一个eschatological时间表，但这么教导的事实判断，他的hearers面对他们目前决定支持或反对英国以极大的严肃性。 In the longest judgment parable Jesus' point is that the ultimate outcome will be determined by whether the nations receive or reject his "brethren" who come to them with the gospel message (Matt. 25:31-46).在最长的判断寓言耶稣的一点是，最终的结果将取决于是否能各接收或拒绝他的"兄弟"的人到他那里去，与福音讯息。 （ 25:31-46 ） 。
John's Gospel underscores the tie between present human decisions and future divine judgment: believers do not go through judgment but have already crossed from death to life (5:24); the disobedient will not see life but are already under wrath (3:36).约翰福音强调配合之间，目前人类的决策和未来的神圣判断：信徒不经过判断，但已越过死亡的生命（ 5时24分） ;听话，将看不到生活，但已受众怒（ 3时36分） 。 Final judgment, committed by the Father to the Son (5:26-27), will follow the resurrection of both the evil and the good (5:28-29), sealing the decree that human faith or disobedience has already determined.最后裁决，由父亲给儿子（ 5:26-27 ） ，将遵循复活既邪恶和好（ 5:28-29 ） ，密封法令说，人类的信仰或抗命已定了。
Paul amplifies these themes: judgment is connected with Christ's coming and the resurrection of the dead (I Cor. 15:22-25); Christ is judge (II Tim. 4:1); Christians share in the judging (I Cor. 6:2-3); judgment is fair (Rom. 2:11), universal (Rom. 2:6), thorough (Rom. 2:16); through justification, judgment is robbed of terror for believers, whose sins have been judged on the cross (Rom. 3:21-26; 8:1, 31-34); believers' judgment consists of rewards for good works (Rom. 14:10; II Cor. 5:10) manifested when the purging fires clear away all dross (I Cor. 3:13-15); final judgment of unbelievers, exclusion from God's presence, is a recurrent theme, much of it stated in OT language (I Thess. 5:3; II Thess. 1:9; Phil. 1:28; 3:19; Rom. 6:21); divine judgment is both present and future reality (Rom. 1:18-32).保罗放大这些主题：判断是与基督的未来和死人复活（我肺心病。 15:22-25 ） ，基督是法官（二添。 4:1 ） ;基督徒分享评审（林前6 ： 2 - 3 ） ;判决是公正的（罗马书2,11 ） ，环球（罗马书2时06分） ，彻底（罗马书2:16 ） ;透过理由的，判断是抢劫，恐怖，供信徒，他们的罪孽已判断对两岸关系（罗马书3:21-26 ; 8:1 ， 31-34 ） ;信徒们的判断，包括奖励的优秀作品（罗马书14:10 ;二，肺心病。 17:10 ）表现时，清洗火灾清理浮渣（我肺心病。 3:13-15 ） ;终审判决不信，排斥来自上帝的存在，是一个经常性的主题，其中很大一部分在城市旅游局语文（一帖5时03分;第二帖前1 ： 9 ;菲尔。 1时28分; 3时19分;光碟。 6时21分） ;神圣的判断是，无论现在和将来的现实（罗马书1:18-32 ） 。
Jude and II Peter use some of the Bible's fiercest language to depict the fate of the wicked teachers (incipient Gnostics?) who misled the faithful by mocking their hope of a second coming and encouraging licentious living because they did not fear a final judgment (II Pet. 3:3-7; Jude 3-4).裘德和第二彼得使用的一些圣经中的最激烈的语言来描绘的命运恶人教师（初始gnostics ？ ）谁误导信徒所讥笑他们的希望，第二次来，并鼓励licentious生活，因为他们不害怕最后判决（二宠物。 3:3-7 ;裘德3-4 ） 。 These letters see the final judgment as the ultimate act in a historical pattern (II Pet. 2:4-10; Jude 5-7), an act that should prompt righteous living by its cosmic power to destroy even the very heavens (II Pet. 3:11-13).这些信件见终审判决为最终法案在历史格局（二宠物。 2:4-10 ;裘德5-7 ） ，某一行为，这应该会促使正义的生活由宇宙的权力销毁了，甚至很老天爷（二宠物。 3:11-13 ） 。
Revelation pictures a tribulation poured out on the earth as a judgment just before the final judgment (seven trumpets, 8-11; seven bowls, 16).启示照片一磨难倾注了对地球作为判决前的最后判决（七小号， 8-11 ;七个滚球， 16 ） 。 As the first step in the final judgment the evil leaders whose blasphemous activities sparked the tribulation are captured in battle by the triumphant Christ and consigned to the lake of fire (19:20-21).作为计划的第一步，在终审判决邪恶领袖的亵渎活动引发磨难都是俘虏在战斗中，由凯旋基督和寄售向湖火警（ 19:20-21 ） 。 Next Satan, the ultimate source of evil, is seized and bound for the duration of the millennium (20:1-3).明年撒旦一样，最终的罪恶之源，是紧紧抓住并且必将为期限千年（ 20:1-3 ） 。 His release results in further deception of the nations, a clear sign that God's final judgment is deserved, even after a thousand years of Christ's perfect rule the nations persist in their sin.他的释放结果，在进一步欺骗的国家，一个明确的信号，神的最后判决，是当之无愧的，即使经过了一千多年的基督教会的完善法治国家坚持自己的罪孽。 The throne and the books symbolize a careful, accurate process based on well-kept records (20:11-15).王位和书籍，象征着谨慎，准确进程的基础上，保存最完好的记录（ 20:11-15 ） 。 The scene is cosmic in scope: earth and sky flee to be replaced by a new heaven and earth (20:11; 21:1); the damage to creation done by human sin is reversed, as the OT prophets foresaw (Isa. 11:6-9; 65:17-25) and Paul depicted (Rom. 8:22-23).场景是在宇宙范围：地球和天空逃往被取而代之的是一个新的天地（ 20时11分; 21时01分） ;损害到创作所做的人类罪行，是倒过来，作为职能治疗先知预见（以赛亚书11日:6 - 9 ; 65:17-25 ）和保罗描绘（罗马书8:22-23 ） 。
The theological implications of the biblical teaching are that final judgment is (1) the ultimate triumph of God's will and the consummate display of his glory in history, the sign that all he intended has been accomplished; (2) the cosmic declaration that God is just, all affronts to his glory are punished and all recognition of it is rewarded; (3) the climax of Christ's ministry, as the Apostles' Creed affirms; (4) the reminder that human and cosmic history move toward a goal, measured by the purposes of God; (5) the absolute seal of human accountability, all believers are held responsible for their works, all unbelievers for their rebellion; (6) the most serious motive for Christian mission, in the face of such judgment the world's only hope is Christ's salvation (Acts 4:12).神学的影响，圣经中的教学是最终的判断是， （ 1 ）的最终胜利，上帝的意志和制约展示他的荣耀在历史上，迹象显示，他的用意已经完成; （ 2 ）宇宙声明说，上帝是只是，一切侮辱到他的荣耀，是惩罚和所有的承认，这是奖赏; （ 3 ）高潮基督的部，作为传道者'的信条申明; （四）提醒人们，人类和宇宙的历史，走向一个目标，其衡量目的上帝; （五）绝对密封的人问责制，所有信徒有责任在他们的作品，所有不信，为他们的叛乱， （ 6 ）最严重的动机基督徒的使命，在面对这样的判断，是世界上惟一的希望的是基督的救赎（使徒4时12分） 。
Belief in the last judgment was uniformly endorsed in the early creeds and the Reformation confessions.信仰是在最后的判决是一致赞同在早期信条和改革的自白书。 Except where the various ancient and modern forms of universalism have held sway, Christians have accepted the fact of final judgment, though its form and timing have been strongly debated.除各种古代和现代形式的普遍性已举行了摇摆，基督信徒已经接受事实的最终判决，虽然它的形式和时间，一直强烈争议。
DA
Hubbard大哈伯德
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
DG Bloesch,
Essentials of Evangelical Theology, II, 211-34; AA Hoekema, The Bible and the
Future; GE Ladd, A Theology of the NT; JP Martin, The Last Judgment; W.
Schneider, NIDNTT, II, 361-67.危险品bloesch ，本色的基督教神学，二， 211-34
;机管局赫克玛，圣经和未来;葛雷德，神学新台币;太平绅士马丁，最后的审判;总统施耐德， nidntt ，二， 361-67 。
(Judicium Universale, Last Judgment). （ judicium universale ，最后的审判） 。
I. EXISTENCE OF THE GENERAL JUDGMENT一，存在的总体判断
1一
Few truths are more often or more clearly proclaimed in Scripture than that of the general judgment.数真理更经常或更明确地宣布，在经文比的总体判断。 To it the prophets of the Old Testament refer when they speak of the "Day of the Lord" (Joel 2:31; Ezekiel 13:5; Isaiah 2:12), in which the nations will be summoned to judgment.它的先知旧约是指当他们说话的"主日" （约珥2时31分;以西结13时05分;以赛亚书2时12分） ，在该国将传唤的判断。 In the New Testament the second Parusia, or coming of Christ as Judge of the world, is an oft-repeated doctrine.在新约圣经第二parusia ，或未来以基督为法官的世界，是一个经常重复的教条。 The Saviour Himself not only foretells the event but graphically portrays its circumstances (Matthew 24:27 sqq.; 25:31 sqq.).救世主自己不仅预示着该事件，而是生动地描绘了它的情况下（马太24:27 sqq ; 25:31 sqq ） 。 The Apostles give a most prominent place to this doctrine in their preaching (Acts 10:42; 17:31) and writings (Romans 2:5-16; 14:10; 1 Corinthians 4:5; 2 Corinthians 5:10; 2 Timothy 4:1; 2 Thessalonians 1:5; James 5:7).使徒们给予一个最突出的地方，这种学说在他们的说教（使徒行10:42 ; 17时31分）和写作（罗马书2:5-16 ; 14:10 ;哥林多前书4:5 ;哥林多后5:10 ;二日蒂莫西4:1 2撒罗尼迦1:5 ;詹姆斯5:7 ） 。 Besides the name Parusia (parousia), or Advent (1 Corinthians 15:23; 2 Thessalonians 2:19), the Second Coming is also called Epiphany, epiphaneia, or Appearance (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13), and Apocalypse (apokalypsis), or Revelation (2 Thessalonians 2:7; 1 Peter 4:13).除了名称parusia （圆满） ，或来临（ 1哥林多前书15:23 2撒罗尼迦19:2 ） ，第二次来又称为顿悟， epiphaneia ，或外观（ 2撒罗尼迦2时08分， 1蒂莫西6时14分;蒂莫西4:1 ;弟兄2时13分） ，与启示（ apokalypsis ） ，或启示（ 2撒罗尼迦2时07分， 1彼得4时13分） 。 The time of the Second Coming is spoken of as "that Day" (2 Timothy 4:8), "the day of the Lord" (1 Thessalonians 5:2), "the day of Christ" (Philemon 1:6), "the day of the Son of Man" (Luke 17:30), "the last day" (John 6:39-40).的时候，第二次来是口语的"那一天" （ 2蒂莫西4时08分） ， "主日" （ 1撒罗尼迦5时02分） ， "一天的基督" （ philemon 1时06分） ， "一天的人子" （路加福音17:30 ） ， "最后一天" （约翰福音6:39-40 ） 。
2二
The belief in the general judgment has prevailed at all times and in all places within the Church.相信在一般的判断占了上风，在任何时候，任何地方，在该教堂。 It is contained as an article of faith in all the ancient creeds: "He ascended into heaven. From thence He shall come to judge the living and the dead" (Apostles' Creed).这是载有作为的信念，在所有古老的信条： "他跻身天堂，从那里他将要来审判活人与死人" （使徒们的信条） 。 He shall come again with glory to judge both the living and the dead" (Nicene Creed). "From thence he shall come to judge the living and the dead, at whose coming all men must rise with their bodies and are to render an account of their deeds" (Athanasian Creed). Relying on the authority of Papias, several Fathers of the first four centuries advanced the theory of a thousand years' terrestrial reign of Christ with the saints to precede the end of the World (see article on MILLENNIUM). Though this idea is interwoven with the eschatological teachings of those writers, it in no way detracted from their belief in a universal world-judgment. Patristic testimony to this dogma is clear and unanimous.他会再来荣耀来判断这两个活人与死人" （尼西亚） " ，从那里他将要来审判活人与死人，在其未来的所有男性必须站起来，与他们的尸体，并提供一个帐户他们的事迹" （阿他那修信经信条） 。依靠权威papias ，几位父亲的首四个世纪先进的理论，是1000年'陆地统治基督与圣徒必须先于世界的末了（见文章：千年） ，虽然这种想法是相互交织与eschatological教诲的那些作家，它丝毫不减损了自己的信仰，在普遍的世界明智的。教父证明了这一教条是明确和一致的。
3三
The Roman Catechism thus explains why, besides the particular judgment of each individual, a general one should also be passed on the assembled world: "The first reason is founded on the circumstances that most augment the rewards or aggravate the punishments of the dead. Those who depart this life sometimes leave behind them children who imitate the conduct of their parents, descendants, followers; and others who adhere to and advocate the example, the language, the conduct of those on whom they depend, and whose example they follow; and as the good or bad influence or example, affecting as it does the conduct of many, is to terminate only with this world; justice demands that, in order to form a proper estimate of the good or bad actions of all, a general judgment should take place. . . . Finally, it was important to prove, that in prosperity and adversity, which are sometimes the promiscuous lot of the good and of the bad, everything is ordered by an all-wise, all-just, and all-ruling Providence: it was therefore necessary not only that rewards and punishments should await us in the next life but that they should be awarded by a public and general judgment."罗马讲授从而说明了，为什么除了特别判断每一个人的，一般人都不应也可通过对拼装世界说： "第一个原因是建基于这种情况下，大部分充实到奖励或加重处罚的死者。那些谁离开人世，有时会留下他们的子女模仿的行为，他们的父母，子孙，信徒和其他人坚持和倡导举例说，语言，行为的那些人，他们依赖，而且其为例，他们跟随;为好的或坏的影响力或举例来说，影响，因为它的行为有很多，是终止只有这样，符合世界;正义要求，以形成正确的估计，在好的或坏的行动，一个总体判断应发生… … 。最后，重要的是要证明，在繁荣和逆境中，其中有时是滥交很多好的和坏的，一切都是由一个全明智的，全方位的公正，全执政党普罗维登斯：因此，它不仅需要有奖惩应等待着我们在未来的生活，但他们应该颁发由公共和一般的判断" 。
II.二。 SIGNS THAT ARE TO PRECEDE THE GENERAL JUDGMENT迹象表明，是先于一般的判断
The Scriptures mention certain events which are to take place before the final judgment.圣经中提及一些事件，是发生前的最后判决。 These predictions were not intended to serve as indications of the exact time of the judgment, for that day and hour are known only to the Father, and will come when least expected.这些预言并没有打算作为标志的确切时间的判断，因为这一天是每小时只知道给父亲，并会来的时候，至少有预期。 They were meant to foreshadow the last judgment and to keep the end of the world present to the minds of Christians, without, however, exciting useless curiosity and vain fears.他们的用意是预示着最后的审判，并随时向世界的末了，向心中的基督徒，但不令人激动无用的好奇心和徒劳的忧虑。 Theologians usually enumerate the following nine events as signs of the last judgment:神学家通常列举了以下九项活动为标志的最后判断：
1. 1 。 General Preaching of the Christian Religion一般说教的基督教
Concerning this sign the Saviour says: "And this gospel of the kingdom, shall be preached in the whole world, for a testimony to all nations, and then shall the consummation come" (Matthew 24:14).关于这种迹象救世主说： "这福音的王国，应宣扬，在整个世界，去作见证所有国家，然后不得圆满回来" （马太24:14 ） 。 This sign was understood by Chrysostom and Theophilus as referring to the destruction of Jerusalem, but, according to the majority of interpreters, Christ is here speaking of the end of the world.本标志是理解和金口西奥菲勒斯为是指摧毁耶路撒冷，但据大部份的口译人员，基督是在这里谈到世界的末了。
2. 2 。 Conversion of the Jews换算的犹太人
According to the interpretation of the Fathers, the conversion of the Jews towards the end of the world is foretold by St. Paul in the Epistle to the Romans (11:25-26): "For I would not have you ignorant, brethren, of this mystery, . . . that blindness in part has happened in Israel, until the fullness of the Gentiles should come in. And so all Israel should be saved as it is written: There shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob".根据该解释的父亲，其转化的犹太人在接近年底时，世界是预言由圣保禄在书中说，罗马人（ 11:25-26 ）说： "对我不会有你无知的弟兄们，这个谜， … … 。表示，盲目性，部分发生在以色列，直到丰满的外邦人要进来等，都应该把以色列救，因为它是写：应走出来的锡永，他说，应交付，并应回避ungodliness从雅各" 。
3. 3 。 Return of Enoch and Elijah返回伊诺克和以利亚
The belief that these two men, who have never tasted death, are reserved for the last times to be precursors of the Second Advent was practically unanimous among the Fathers, which belief they base on several texts of Scripture.相信这两名男子，他们从来没有尝过死亡，均保留在过去的时代将前体的第二次来临，是几乎一致之间的父亲，而他们信仰的基础上几本经文。 (Concerning Elijah see Malachi 4:5-6; Sirach 48:10; Matthew 17:11; concerning Enoch see Sirach 44:16) （有关以利亚见玛拉基书4:5-6 ;西拉奇48:10 ;马太17:11 ;关于伊诺克见西拉奇44:16 ）
4. 4 。 A Great Apostasy一个伟大叛教
As to this event St. Paul admonishes the Thessalonians (2 Thessalonians 2:3) that they must not be terrified, as if the day of the Lord were at hand, for there must first come a revolt (he apostasia).The Fathers and interpreters understand by this revolt a great reduction in the number of the faithful through the abandonment of the Christian religion by many nations.对于这一事件，圣保罗告诫该撒罗尼迦（ 2撒罗尼迦2:3 ）说，他们不应恐慌，因为如果主日分别在手，为有必须先走过了起义（他apostasia ） 。父亲和口译理解这个起义伟大的人数减少忠实通过放弃基督教，由许多国家。 Some commentators cite as confirmatory of this belief the words of Christ: "But yet the Son of man, when he cometh, shall he find, think you, faith on earth?"一些评论家举为验证这一信仰基督的话： "然而人子，当他来了，应找他，想你，信仰，对地球" ？ (Luke 18:8). （卢克18时08分） 。
5. 5 。 The Reign of Antichrist腥风血雨箴
In the passage above mentioned (2 Thessalonians 2:3 sqq.) St. Paul indicates as another sign of the day of the Lord, the revelation of the man of sin, the son of perdition.在通过上述（ 2撒罗尼迦2:3 sqq ） 。圣保禄表明，作为另一个标志是主日，透露出该男子的罪过，他们儿子的坠入万劫不复之地。 "The man of sin" here described is generally identified with the Antichrist, who, says St. John (1 John 2:18), is to come in the last days. "该名男子的罪过" ，在这里所说的，一般认定与箴，他说，圣约翰（ 1约翰2时18分） ，是来，在最后的日子。 Although much obscurity and difference of opinion prevails on this subject, it is generally admitted from the foregoing and other texts that before the Second Coming there will arise a powerful adversary of Christ, who will seduce the nations by his wonders, and persecute the Church.虽然还有许多默默无闻和不同的意见占上风就这个问题，人们普遍承认，从前述和其他文本之前，第二次来会出现一个强大的对手的基督，他们会撒娇的国家，他不知道，迫害教会。
6. 6 。 Extraordinary Perturbations of Nature不平凡的扰动性质
The Scriptures clearly indicate that the judgment will be preceded by unwonted and terrifying disturbances of the physical universe (Matthew 24:29; Luke 21:25-26).圣经清楚地表明，这项判决之前，将unwonted和可怕的动乱的物理宇宙（马太24:29 ;路加福音21:25-26 ） 。 The wars, pestilences, famines, and earthquakes foretold in Matthew 24:6 sq., are also understood by some writers as among the calamities of the last times.战争， pestilences ，饥荒，地震，预示着在马太24:6平方公里，也理解一些作家当中灾难的最后一个时代。
7. 7 。 The Universal Conflagration世界大火
In the Apostolic writings we are told that the end of the world will be brought about through a general conflagration, which, however, will not annihilate the present creation, but will change its form and appearance (2 Peter 3:10-13; cf. 1 Thessalonians 5:2; Apocalypse 3:3, and 16:15).在教宗的著作告诉我们，去年底，世界将会带来的是通过一般火灾，其中，但不会消灭本创作，但会改变它的形式和外观（ 2彼得3:10-13 ;比照1撒罗尼迦5时02分;启示3时03分， 16:15 ） 。 Natural science shows the possibility of such a catastrophe being produced in the ordinary course of events, but theologians generally tend to believe that its origin will be entirely miraculous.自然科学显示这样一种可能性，这种灾难正在产生于普通事件的过程，但神学家普遍倾向于认为其来源将完全堪称奇迹。
8. 8 。 The Trumpet of Resurrection号角的复活
Several texts in the New Testament make mention of a voice or trumpet which will awaken the dead to resurrection (1 Corinthians 15:52; 1 Thessalonians 4:15; John 5:28).几个文本，在新约圣经提到的一个声音或小号，将唤醒死者复活（哥林多前书15时52分， 1撒罗尼迦4:15 ;约翰5点28分） 。 According to St. Thomas (Supplement 86:2) there is reference in these passages either to the voice or to the apparition of Christ, which will cause the resurrection of the dead.据圣托马斯（补编86:2 ）有参考这些通道，无论对话音或向apparition基督的，这将造成死人复活。
9. 9 。 "The Sign of the Son of Man Appearing in the Heavens." "的迹象，儿子的男子出现在天" 。
In Matthew 24:30, this is indicated as the sign immediately preceding the appearance of Christ to judge the world.在马修24:30 ，这是表示，由于签署前立即出现基督来衡量世界。 By this sign the Fathers of the Church generally understand the appearance in the sky of the Cross on which the Saviour died or else of a wonderful cross of light.由这种迹象，教会的神父们普遍认识出现在天空的十字架上的救世主死亡，否则一个美好的交叉轻。
III.三。 CIRCUMSTANCES ACCOMPANYING THE GENERAL JUDGMENT陪同的情况下一般判断
1. 1 。 Time时间
As was stated above, the signs that are to precede the judgment give no accurate indication of the time when it will occur (Mark 13:32).正如上文所述，迹象表明，是先于该判决给没有准确的迹象的时候，它会发生（ 13时32马克） 。 When the Disciples asked the Saviour: "Lord, wilt thou at this time restore again the kingdom to Israel?"当弟子问救主： "主啊，祢在这个时候又恢复了英国对以色列" ？ He answered: "It is not for you to know the times or moments, which the Father hath put in his own power" (Acts 1:6-7).他回答说： "这是不是你要知道时代或矩，其中父把他自己的力量" （使徒行1:6-7 ） 。 The uncertainty of the day of judgment is continually urged by Christ and the Apostles as an incentive to vigilance.不确定性的审判的日子，是不断的催促下耶稣和使徒作为奖励，以警惕。 The day of the Lord will come "as a thief" (Matthew 24:42-43), like lightning suddenly appearing (Matthew 24:27), like a snare (Luke 21:34), as the Deluge (Matthew 24:37).主日来： "作为一个小偷" （马太24:42-43 ） ，如闪电，突然出现（马太24:27 ） ，就像一个圈套（卢克21时34分） ，由于洪水（马太24:37 ） 。
2. 2 。 Place of the Judgment地点判决
All the texts in which mention is made of the Parusia, or Second Coming, seem to imply clearly enough that the general judgment will take place on the earth.所有文本，其中提到了该parusia ，或第二次来临的时候，似乎意味明显不足的是，一般的判断，将发生在地球上。 Some commentators infer from 1 Thessalonians 4:16, that the judgment will be held in the air, the newly risen being carried into the clouds to meet Christ; according to others the prophecy of Joel (3:1 sq.) places the last judgment in the Valley of Josaphat.一些评论家推断，从1撒罗尼迦4时16分，该判决将先后在空气中，新增加了正进行直入云霄，以满足基督;根据其他人的预言的Joel （ 3:1平方米）的地方，最后的审判在山谷中的约萨法特。
3. 3 。 The Coming of the Judge未来的法官
That this judgment is ascribed to Christ, not only as God, but also as Man, is expressly declared in Scripture; for although the power of judging is common to all the Persons of the Trinity, yet it is specially attributed to the Son, because to Him also in a special manner is ascribed wisdom.这个判断是归因于基督，而不是只为上帝，而且还由于人，是明确宣布，在经文;虽然力量来看，是共同所有的人三位一体，但它是专门归功于以儿子，因为他还处于一个特殊的方式，是属于智慧。 But that as Man He will judge the world is confirmed by Christ Himself (John 5:26-27).但是，由于男子，他将判断世界证实了自己的基督（约翰5:26-27 ） 。 At the Second Coming Christ will appear in the heavens, seated on a cloud and surrounded by the angelic hosts (Matthew 16:27; 24:30; 25:31).在第二次来基督将出现在天上，坐在云，四周由天使（马太16时27分; 24:30 ; 25:31 ） 。 The angels will minister to the Judge by bringing all before Him (Matthew 24:31).天使部长会向法官提出，把所有在他之前（马太24:31 ） 。 The elect will aid Christ in a judicial capacity (1 Corinthians 6:2).选将援助基督在司法能力（ 1哥林多6时02分） 。 The lives of the just will in themselves be a condemnation of the wicked (Matthew 21:41), whose punishment they will publicly approve.生活刚刚将在自己被谴责的坏蛋（马太21时41分） ，其处罚的，他们会公开表示赞同。 But the Apostles will be judges of the world in a sense yet more exact, for the promise that they shall sit upon twelve thrones judging the twelve tribes of Israel (Matthew 19:28) seems to imply a real participation in judicial authority.但使徒将法官组成的世界在一定意义上，但更确切的说，为保证他们应静坐后， 12个王座判断支派（马太19时28分） ，似乎意味着真正参与司法权威。 According to a very probable opinion, this prerogative is extended to all who have faithfully fulfilled the counsels of the Gospel (Matthew 19:27-28).根据一项很可能认为，这项特权是扩大到所有的人都忠实地履行了律师的福音（马太19:27-28 ） 。 Nothing certain is known as to the manner in which this delegated authority will be exercised.没有什么可以肯定的是，已知的，以何种方式在这一授权将得到行使。 St. Thomas conjectures that the greater saints will make known the sentence of Christ to others (Supplement 88:2).圣托马斯猜测说，大圣人将已知的句子基督给别人（补充88:2 ） 。
4. 4 。 Those to be Judged那些被判定
All men, both good and bad, according to the Athanasian Creed, will appear in the judgment to give an account of their deeds.所有男人，有好有坏，据该亚他那修信经教义，将出现在判断来作出交代他们的感人事迹。 As to children that have personally done neither good nor evil, the baptized must be distinguished from the unbaptized.至于孩子，亲自抓，做既不好也不恶，受洗必须有别于unbaptized 。 The former appear in the judgment, not to be judged, but only to hold the glory of Christ (Supplement 80:5), while the latter, ranked with the wicked, although not judged, will be enabled to realize the justice of their eternal loss (Suarez).前者出现在判断，而不是判断，但只能持有的荣耀基督（补编80:5 ） ，而后者则排名与邪恶的，虽然不是判断，将能够实现正义的，他们永恒损失（苏亚雷斯） 。 The angels and the demons will not be judged directly, since their eternal destiny has already been fixed; yet, because they have exercised a certain influence over the fortunes of men, the sentence pronounced on the latter will have a corresponding effect on them also (Supplement 89:8).天使与魔鬼将不会直接判断，因为他们永恒的命运已定，然而，因为它们已经行使一定的影响，在过去的命运，男人的，可判处宣判后，将有一个相应的影响，他们也能（补充89:8 ） 。
5. 5 。 Object of the Judgment物体的判决
The judgment will embrace all works, good or bad, forgiven as well as forgiven sins, every idle word (Matthew 12:36), every secret thought (1 Corinthians 4:5).该判决将涵盖所有作品，好的或坏的，是情有可原的，以及原谅的罪过，每一个闲置字（马太12:36 ） ，每一个秘密的思考（ 1哥林多前书4时05分） 。 With the exception of Peter Lombard, theologians teach that even the secret sins of the just will be made manifest, in order that judgment may be made complete and that the justice and mercy of God may be glorified.除与彼得伦巴第，神学教授说，即使是秘密的罪过刚刚将作出舱单，以便判断可能作出完整，确保正义与慈悲的上帝，可歌颂。 This will not pain or embarrass the saints, but add to their glory, just as the repentance of St. Peter and St. Mary Magdalen is to these saints a source of joy and honour.这不会疼痛或尴尬的圣人，但增加他们的荣耀，正如悔过书圣彼得和圣玛利亚magdalen是这些圣人的一个来源的喜悦和荣誉。
6. 6 。 Form of the Judgment形式的判断
The procedure of the judgment is described in Matthew 25:31-46, and in the Apocalypse 20:12.该程序的判断是描述马修25:31-46 ，并在20时12分的启示。 Commentators see in those passages allegorical descriptions intended to convey in a vivid manner the fact that in the last judgment the conduct and deserts of each individual will be made plain not only to his own conscience but to the knowledge of the assembled world.评论家看到，在这些通道寓言说明意图传达一个生动的方式，事实上在最后的审判行为和沙漠的每一个人将作出平原不仅是他自己的良心，但对知识的组装好的世界。 It is probable that no words will be spoken in the judgment, but that in one instant, through a Divine illumination, each creature will thoroughly understand his own moral condition and that of every fellow creature (Romans 2:15).这是有可能的话，没有将口语中的判断，但是，在一个瞬间，透过神的光照，每头动物会彻底了解自己的道德状况，以及每一个同胞受造物（罗马2时15分） 。 Many believe, however, that the words of the sentence: "Come, ye blessed", etc. and "Depart from me", etc. will be really addressed by Christ to the multitude of the saved and the lost.许多人相信，不过，这字的句子： "来，叶有福"等，及"偏离我的"等，将可真正解决的基督，以众多的节省和丢失。
IV.四。 RESULTS OF THE GENERAL JUDGMENT结果编制的总体判断
With the fulfilment of the sentence pronounced in the last judgment the relations and the dealings of the Creator with the creature find their culmination, are explained and justified.与履行宣布的判决，在最后的审判关系和往来的创造者与受造物找到自己的高潮，是解释并说明理由。 The Divine purpose being accomplished, the human race will, as a consequence, attain its final destiny.神圣目的成就，但人类的意志，因此，实现其最终的命运。 The reign of Christ over mankind will be the sequel of the General Judgment.腥风血雨的基督超过人类，将在续集中的一般判断。
Publication information Written by JA McHugh.出版信息书面司法机构政务长mchugh 。 Transcribed by Donald J. Boon.转录由现任j.好事。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Also,
see:此外，见：
Divine
Judgment 神圣的判决
Second
Coming of Christ 耶稣第二次来
Eschatology
末世
Dispensation,
Dispensationalism 配药，
dispensationalism
Views
of the Millennium 意见千年
Rapture,
Tribulation 破裂，磨难
Tribulation,
Great Tribulation 磨难，伟大的磨难
This subject presentation in the original English language这一主题演讲，在原有的英语
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