Adoption is the giving to any one the name and place and privileges of a son who is not a son by birth.收養是給任何一個名稱和地點及特權的一個兒子，是不是一個兒子出生。 (1.) Natural. （ 1 ）自然的。 Thus Pharaoh's daughter adopted Moses (Ex. 2:10), and Mordecai Esther (Esther 2:7).因此，法老王的女兒通過摩西（如： 2時10分） ，並mordecai埃絲特（埃絲特2時07分） 。 (2.) National. （ 2 ）國家。 God adopted Israel (Ex. 4:22; Deut. 7:6; Hos. 11:1; Rom. 9:4).上帝通過以色列（比如4時22分; deut 。比賽;居者有其屋。 11時01分;光盤。 9時04分） 。 (3.) Spiritual. （三） 精神的。 An act of God's grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connected therewith, viz., an interest in God's peculiar love (John 17:23; Rom. 5:5-8), a spiritual nature (2 Pet. 1:4; John 1:13), the possession of a spirit becoming children of God (1 Pet. 1:14; 2 John 4; Rom. 8:15-21; Gal. 5:1; Heb. 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Cor. 3:21-23; 2 Cor. 1:4), fatherly chastisements (Heb. 12:5-11), and a future glorious inheritance (Rom. 8:17,23; James 2:5; Phil. 3:21). 作為上帝的恩典，使他帶來了一個男人變成了他的一些贖回家庭，使它們partakers所有祝福他已為他們提供通過代表新關係帶入其中信奉的是推出的理由，與特權關連條文，即，有興趣在上帝的奇特愛情（約翰17時23分;光碟。 5:5-8 ） ，而成為精神的本質（ 2寵物。 1:4 ;約翰1:13 ） ，藏有精神成為兒童上帝（ 1寵物。 1:14 2約翰4 ;光碟。 8:15-21 ;加爾。 5:1 ;以弗所書2時15分） ，目前的保護，安慰，用品（路加福音12:27-32 ;約翰。 14時18分， 1肺心病。 3:21-23 2肺心病。 1:4 ） ，象慈父chastisements （希伯來書12:5-11 ） ，而未來的光榮傳承（羅馬書8:17,23 ;詹姆斯2 ： 5 ;菲爾。 3時21分） 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
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A relatively infrequent term in the Scriptures, "adoption" is of theological importance, for it relates to how Israel and the Christian may be "sons" and "heirs" of God although they are not uniquely or by nature so, as in the case of Christ.一個比較生疏的任期在誦經， "收養"是神學的重要性，因為它涉及到如何以色列和基督教可能是"兒子" ， "繼承人"的上帝，雖然他們並非絕無僅有，或按性質，所以，在案件基督的復活。
For Israel as a whole there was a consciousness of having been chosen by God as his "son" (Hos. 11:1; Isa. 1:2; Jer. 3:19).對於以色列作為一個整體，有一個意識，有被選為上帝作為他的"兒子" （ hos. 11時01分;伊薩。 1:2哲。 3:19 ） 。 Since Israel had no myth of descent from the gods as the surrounding cultures did, adoption was the obvious category into which this act, as well as the deliverance from slavery in Egypt, would fit, as Paul indicates in Rom.由於以色列沒有神話的後裔，從神，因為周圍沒有文化，收養是明顯的劃分為哪個類別這項法令，以及為救我們脫離在埃及為奴，將合適的，正如保羅表明，在光盤。 9:4. 9時04分。 Likewise the kings succeeding David were God's "son" (II Sam. 7:14; I Chr. 28:6; Ps. 89:19).同樣，國王接替大衛被神的"兒子" （二山姆。 7時14分，我人權委員會。 28:6 ;聚苯乙烯。 89:19 ） 。 Ps.聚苯乙烯。 2:7, eg, uses "You are my son," which is probably the adoption formula used in the enthronement ceremony of each successive Davidic ruler. 2時07分，如使用"您是我的兒子， "這也許是通過公式用在即位典禮上的每一個連續davidic統治者。 Together these ideas laid the basis for later NT usage of adoption imagery.連同這些構想奠定了基礎，後來新台幣用法通過意象。
In Greek and Roman society adoption was, at least among the upper classes, a relatively common practice.在希臘和古羅馬社會領養，目前至少在上層階級，一個比較普遍的做法。 Unlike the oriental cultures in which slaves were sometimes adopted, these people normally limited adoption to free citizens.不同於東方文化中的奴隸，有時通過，這些人通常是有限的通過，以自由公民。 But, at least in Roman law, the citizen so adopted became a virtual slave, for he came under the paternal authority of his adoptive father.不過，至少在羅馬法，使公民通過成為一個虛擬的奴隸，因為他受到父親的權威，他的養父。 Adoption conferred rights, but it came with a list of duties as well.通過賦予權利，但它來到了一份清單，列出的職務，以及。
Paul combines several of these pictures in his thought.鄭明訓結合幾個這些照片在他的思想。 While Gal.而半乳糖。 4 begins with a picture of the law enslaving the heirs until a given date (eg, majority or the death of the father), there is a shift in vs. 4 to the adoption image in which one who was truly a slave (not a minor as in vss. 1-3) becomes a son and thus an heir through redemption.四日開始，以了解有關的法律奴化的繼承人，直到某一特定日期（如多數或死亡的父親） ，有一個轉變，在主場迎戰四旨在通過形象，其中一人是一個真正的奴隸（而非小象的VSS 1-3 ）變成一個兒子，因此，繼承人通過贖回權。 The former slave, empowered by the Spirit, now uses the address of a son, "Abba! Father!"前者奴隸，所賦予的權力的精神，現在使用的地址是一個兒子， "雅伯金曲！父" ！
The reason for adoption is given in Eph.原因是通過給予厄。 1:5: God's love. 1:5 ：神的愛。 It was not due to his nature or merit that the Christian was adopted (and thus receives the Spirit and the inheritance, Eph. 1:14-15), but to God's will acting through Christ.這是不是因為他的性質或優點，基督教獲得通過（從而獲得精神和繼承，以弗所書2:14-15 ） ，但上帝的意志行事，通過基督。 Adoption is a free grant to undeserving people solely from God's grace.收養是一個自由的補助金，以undeserving人全部來自上帝的恩典。
As in Galatians and Ephesians, adoption is connected to the Spirit in Romans as well.至於在加拉太書和以弗所，通過連接到精神，在羅馬人一樣。 It is those who are "led by the Spirit" who are sons, who have received the "spirit of sonship," not that of slavery (Rom. 8:14-15).這是那些領導的"精神"誰是兒子，曾接受"的精神sonship ， "這不是說的奴役（羅馬書8:14-15 ） 。 Again the Spirit produces the cry "Abba!"再次精神產生喊出"雅伯金曲" ！ and indicates by his presence the reality of the coming inheritance.並表示，由他的存在的現實，未來的繼承權。
Adoption, however, is not entirely a past event.領養，但不完全是過去的事件。 The legal declaration may have been made, and the Spirit may have been given as a down payment, but the consummation of the adoption awaits the future, for the adoption of sons includes "the redemption of our bodies" (Rom. 8:23).法律聲明可能已經作出，精神可能已經給予作為首期付款，但也不斷的通過等待未來，為收養的兒子將包括以"贖回自己的身體" （羅馬書8時23分） 。 Thus adoption is something hoped for as well as something already possessed.因此，通過對一些希望，以及一些已經擁有。
Adoption, then, is deliverance from the past (similar to regeneration and justification), a status and way of life in the present (walking by the Spirit, sanctification), and a hope for the future (salvation, resurrection).通過，那麼，是救我們脫離過去（類似再生和理由） ，地位和生活的方式，在目前（步行所體現的精神，成聖） ，以及對未來的希望（救贖，復活） 。 It describes the process of becoming a son of God (cf. John 1:12; 1 John 3:1-2) and receiving an inheritance from God (cf. Col. 3:24).它描述的過程中，成為上帝的兒子（參見約翰1:12 ;約翰一3:1-2 ） ，並接受繼承上帝（參見上校3時24分） 。
PH Davids
pH值戴維斯
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
JI Cook, "The
Concept of Adoption in the Theology of Paul," in Saved by Hope,
ed.姬庫克"的概念，通過在神學的保羅， "得救的希望，教育署。 JI Cook; F. Lyall, "Roman Law in the
Writings of Paul, Adoption," JBL 88:458-66; LH Marshall, The Challenge of NT
Ethics; W. v. Martitz and E. Schweizer, TDNT, VIII, 397-99; WH Rossell, "New
Testament Adoption, Graeco-Roman or Semitic?"姬庫克樓lyall ， "羅馬法在著作的保羅，收養， "
jbl 88:458-66 ; LH的馬歇爾，挑戰新台幣道德;總統訴martitz和E 。 schweizer ， tdnt ，第八條， 397 -99 ;
rossell起， "新約全書通過，希臘-羅馬或反猶" ？ JBL 71:233-34; DJ Theron, "Adoption' in
the Pauline Corpus," EvQ 28:6-14; J. van Seters, "The Problem of Childlessness
in Near Eastern Law and the Patriarchs of Israel," JBL 87:401-8. jbl
71:233-34 ;的DJ塞隆， "通過' ，在寶蓮語料庫" ， evq 28:6-14的J.車seters
"的問題，生育的，在近東國際法和patriarchs ，以色列飛機對" jbl 87 ： 401-8 。
This subject presentation in the original English language這一主題演講，在原有的英語
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