Rapture of the Church教會被提

General Information 一般資料

The movement of Plymouth Brethren had its beginning in Ireland and England in the 1820s, Plymouth being a main center of activity. Their most prominent early leader was John Nelson Darby (1800-82), who taught that Christ might return at any moment and in a "secret rapture" would take away the members of the true church to dwell in heaven.普利茅斯教友的運動有它的起點在愛爾蘭和英國在19世紀20年代,普利茅斯是一個主要的活動中心。 他們最突出的早期領導人是約翰·納爾遜Darby(1800年至1882年),他告訴我們,基督可能會返回在任何時候和在一個“秘密被提”將帶走的真教會的成員住在天上的。

It is estimated that their membership in the United States, where the sect has been active since the 1860s, is about 98,000.據估計,其成員在美國,該教派自19世紀60年代以來一直活躍,是約9.8萬。

Conrad Wright康拉德·賴特

Bibliography: 參考書目:
Beattie, David J., Brethren: The Story of a Great Recovery Movement (1942); Coad, FR, A History of the Brethren Movement (1968); Ironside, Henry A., A Historical Sketch of the Brethren Movement, rev.蒂,大衛J.,弟兄們:一個偉大的复健運動(1942年)的故事;科德,FR,“弟兄運動(1968年)的歷史,亨利·A·艾恩賽德的歷史素描的弟兄運動,轉。 ed.編輯。 (1985); Rowdon, Harold H., The Origins of the Brethren: 1825-1850 (1967). (1985年); Rowdon的起源的弟兄,哈羅德·H.,1825至1850年(1967年)。


Editor's Comment編者點評

Many modern Christians seem to believe that the concept of the Rapture was always part of Christianity, but that is certainly not true.許多現代基督徒似乎相信著迷的概念,一直是基督教的一部分,但是這肯定是不正確的。 Many scholars maintain that the Rapture concept first arose in or around 1830 due to a young Scottish girl, Margaret MacDonald.許多學者認為,著迷的概念最早出現在1830年左右,由於一個年輕的蘇格蘭女孩,瑪格麗特·麥克唐納。 She expressed a prophetic vision, and claimed a special insight into the second coming and began to share her views with others.她表示先見之明,並聲稱一個特殊的洞察第二次來,並開始與他人分享她的意見。 Her ecstatic conduct and apocalyptic teaching led to a charismatic renewal in Scotland.她欣喜若狂的行為和啟示教學在蘇格蘭一個有魅力的重建。 Impressed by the accounts of a new Pentecost, Darby visited the scene of the revival.印象深刻的一個新的五旬節的賬戶,,美現場參觀的復興。 According to his own testimony in later years he met Margaret MacDonald, but rejected her claims of a new outpouring of the Spirit.根據他自己的證詞在以後的歲月裡,他認識了瑪格麗特·麥克唐納,但拒絕了她的要求,一個新的源源不斷的精神。 Some writers believe that he accepted her view of the rapture and adopted it into his own system.一些作家認為,他接受了她的狂喜,並通過它納入自己的體系。

The concept of Rapture was established from Paul's words in one of his Letters to the Thessalonians, at I Thess.著迷的概念,從保羅的話在他的信給帖撒羅尼迦,在我的帖撒羅尼迦前書。 4:15-17, but then some aspects of that text seem to have gotten expanded and interpreted into becoming the Rapture. 4:15-17,但隨後該文本的某些方面似乎已經得到擴展和解釋成為著迷。 My personal observation is that these are NOT words from Jesus at all, and they were written in a postal Letter written around twenty years after Jesus' Death, and was apparently the very first Letter written by Paul at the very beginning of Paul's founding of Christian communities.我個人的觀察是,這是不是從耶穌的話在所有,他們被寫在一個郵政函件寫周圍20年耶穌死後,和是顯然的第一個信寫由保羅的很開始的保羅成立的基督教社區。 I further note that while Jesus Lived, Paul was then Saul, an intense adversary of Christians.我還注意到,當耶穌在世時,保羅是掃羅的基督徒,激烈的對手。 As a result of these two matters, I personally wonder at how precise Paul's comments might be regarding his actual knowledge of details of something as unique as the Rapture, which Paul then believed was about to occur during his own lifetime.作為一個結果,這兩個問題,我個人不知道如何精確保羅的意見,可能會就他的實際知識的細節的東西,獨特的狂喜,保羅認為這是發生在他自己的一生。 Therefore, I recognize that many modern Churches strongly present the Rapture as a concrete belief, and that aids them in building deep Faith in some Christians, but I have many personal reservations regarding any confidence in the accuracy of such claims about the Rapture.因此,我認識到,許多現代的教會作為一個具體的信念,強烈的著迷,並且幫助他們建立深厚一些基督徒的信仰,但我有很多個人保留意見的準確性任何信心的提這樣的要求。

Many researchers feel that Margaret MacDonald was a troubled child and that she discovered great popularity once she started presenting her unusual behaviors and claims, and that gave her cause to continue to emphasize that story for the rest of her life.許多研究人員認為,瑪格麗特·麥克唐納是一個陷入困境的孩子,她發現大受歡迎,一旦她開始把她的不尋常的行為,並索賠,這給了她的事業,她的餘生繼續強調這個故事。 The fact that the famous and charismatic Darby seemed to adopt much of her claims then was therefore the basis of the modern Rapture concept.因此,事實上,著名的和有魅力的美似乎對她的要求,然後採用多著迷的現代概念的基礎。

There are other scholars who have varying views on how and where the concept of the Rapture developed, but none are prior to the year 1830, in Scotland or Ireland.還有其他的學者有不同的看法如何以及在何處開發的概念被提,但沒有一個是到1830年之前,在蘇格蘭或愛爾蘭。


Rapture of the Church教會被提

Advanced Information 先進的信息

Rapture of the Church is a phrase used by premillennialists to refer to the church being united with Christ at his second coming (from the Lat. rapio, "caught up").狂喜的教會是指與基督聯合教會的他在第二次來了(從緯度。rapio使用premillennialists短語,“趕上了”)。 The main scriptural passage upon which the teaching is based is I Thess.主要的教學,是基於聖經的段落,我Thess。 4:15-17: "For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the archangel's call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord." 4:15-17:“為此,我們向你表白主的話,我們誰活著,誰留,直到未來的主,不得早已經睡著了。對於主必親自從天降臨,一個哭泣的命令,天使長的電話,並與神的號吹響的聲音。而那在基督裡死了會上升第一;然後我們誰是活著,誰被留下,應抓住了一起與他們在雲在空中與主相遇,所以我們將永遠與主同在。“

The major divisions of interpretation of Paul's words center on the relationship of the time of the rapture to the tribulation period which marks the end of the age. 主要部門解釋保羅的話中心的關係的時候,災難時期的狂喜,這標誌著結束的年齡。 Pretribulationists teach that the church will be removed before this seven-year period and the revelation of the antichrist. Pretribulationists教,教會將被刪除,在此之前的7年期和敵基督的啟示。 A second group, the midtribulationists, contend that the church will be raptured during the tribulation after the antichrist's rise to power but before the severe judgments that prepare the way for Christ's return to establish his rule on earth.第二的組,midtribulationists,爭辯,教會將被提在磨難後,敵基督的崛起,但在此之前準備的方式為基督再來建立他的統治地球上嚴重判斷。 Another approach to the problem is that of the posttribulationists, who believe that the church will continue to exist in the world throughout the entire tribulation and be removed at the end of the period when Christ returns in power.另一種解決問題的方法是,在posttribulationists,相信教會將繼續存在於這個世界,在整個災難和結束時被刪除的時期,當基督再來的功率。

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Pretribulationism and the Origin of the Rapture Debate Pretribulationism的起源著迷辯論

Despite the attempt by dispensationalists to identify all premillennialists with peculiar aspects of their thought such as the pretribulation rapture, it is obvious that throughout most of the history of the church those who taught premillennialism did not have such a detailed interpretation of the end times.儘管嘗試,時代,識別所有premillennialists獨特的方面,他們的思想,如pretribulation狂喜,很明顯,在大多數的教會的歷史,那些誰教premillennialism沒有沒有這樣的時代結束了詳細的解讀。 Until the early nineteenth century those believers who discussed the rapture believed it would occur in conjuction with the return of Christ at the end of the tribulation period.直到十九世紀初,討論了狂喜的信徒們相信基督的再來的災難時期結束時,它會出現在conjuction。 It was the contribution of John Nelson Darby to eschatology that led many Christians to teach that the return of Christ would be in two stages: one for his saints at the rapture and the other with his saints to control the world at the close of the great tribulation.這是約翰·納爾遜Darby末世的貢獻,導致許多基督徒的教導,基督的再來將分兩個階段:一個是他的聖徒的狂喜和其他與他的聖徒控制在接近偉大的世界大災難。 According to this interpretation of Bible prophecy between these two events the seventieth week predicted by Daniel (9:24-27) would be fulfilled and the antichrist would come to power.根據這種解釋聖經預言這兩個事件之間的第七週丹尼爾(9:24-27)預測將會實現,那敵基督者將上台執政。 With the church removed from the scene, God would resume his dealings with Israel at that time.從現場取出的教會,神會恢復當時他與以色列打交道。

Darby's ideas had a wide influence in Britain and the United States.美的想法產生了廣泛的影響力,在英國和美國。 Many evangelicals became pretribulationists through the preaching of the interdenominational evangelists of the nineteenth and twentieth centuries. ,許多福音派成為pretribulationists,通過說教的宗派的福音傳教士在十九世紀和二十世紀。 The Scofield Reference Bible and the leading Bible institutes and graduate schools of theology such as Dallas Theological Seminary, Talbot Seminary, and Grace Theological Seminary also contributed to the popularity of this view.斯科菲爾德參考聖經和領先的聖經學院和研究生院如達拉斯神學院,塔爾博特神學院,和格雷斯神學院的神學這種觀點的普及做出了貢獻。 During the troubled times of the 1960s there was a revival of the pretribulational view on a popular level through the books of Hal Lindsey and the ministries of preachers and Bible teachers who use the electronic media.在20世紀60年代的亂世中,有一個復興的pretribulational視圖通過書籍的哈爾賽和各部委的傳教士和聖經教師使用電子媒體上的火爆程度。

If the influence of Darby is obvious in the work of his successors, it is a more difficult task to determine how he arrived at an understanding of the secret pretribulation rapture.如果影響的美是顯而易見的,在他的繼任者的工作,這是一個更艱鉅的任務,以確定如何理解的秘密pretribulation的狂喜,他來到了。 Samuel P. Tregelles, like Darby a member of the Plymouth Brethren movement, charged that the view originated during a charismatic service conducted by Edward Irving in 1832.塞繆爾·P·特里格利斯,像美的普利茅斯教友運動的成員,被控的觀點起源於一個有魅力的服務,於1832年由愛德華·歐文進行。 Other scholars maintain that the new understanding of the rapture was the product of a prophetic vision given to a young Scottish girl, Margaret MacDonald, in 1830.另一些學者認為,狂喜的新的認識瑪格麗特·麥克唐納,一個年輕的蘇格蘭女孩,在1830年的先見之明的產品。 She claimed special insight into the second coming and began to share her views with others.她聲稱獨特的眼光,第二次來,並開始與他人分享她的意見。 Her ecstatic conduct and apocalyptic teaching led to a charismatic renewal in Scotland.她欣喜若狂的行為和啟示教學在蘇格蘭一個有魅力的重建。 Impressed by the accounts of a new Pentecost, Darby visited the scene of the revival.印象深刻的一個新的五旬節的賬戶,,美現場參觀的復興。 According to his own testimony in later years he met Margaret MacDonald, but rejected her claims of a new outpouring of the Spirit.根據他自己的證詞在以後的歲月裡,他認識了瑪格麗特·麥克唐納,但拒絕了她的要求,一個新的源源不斷的精神。 Despite his opposition to MacDonald's general approach some writers believe that he accepted her view of the rapture and worked it into his own system.儘管他反對麥當勞的一般方法,一些作家認為,他接受了她的狂喜和工作納入自己的體系。

Other scholars feel that one must accept Darby's own explanation of how he arrived at his eschatological view.其他學者認為,一個人必須接受美的自己的解釋,他來到了他的末世論的觀點。 He based it upon an understanding that the church and Israel are distinct entities in Scripture.他了解後,教會和以色列在聖經中是不同的實體。 When the church is withdrawn from the world, then the prophetic events involving Israel can be fulfilled.當教會被撤回,然後從世界的預言事件涉及以色列可以實現。 Antichrist will rise to power by promising peace on earth and will make an agreement to protect the restored state of Israel.敵基督掌權的地球上充滿希望的和平,並會一項協議,以保護以色列恢復狀態。 However, the Jews will be betrayed by their new benefactor, who will suddenly suspend all traditional religious ceremonies and demand that they worship him.然而,猶太人將被出賣了他們的新的恩人,他會突然暫停所有傳統的宗教儀式和需求,他們崇拜他。 Those who do not cooperate will be persecuted.那些不配合的人,會受到迫害。 This final holocaust against God's chosen people will lead them to accept Christ as their savior.這個最後的大屠殺將導致他們對神所揀選的人接受基督作為他們的救主。 Plagues will ravage the earth during this time of tribulation, and finally the battle of Armageddon will result in the visible, personal, victorious return to earth of Christ and his saints.瘟疫蹂躪地球將在這段時間內的磨難,並最終將導致世界末日之戰中可見,個人,勝利返回地球的基督和他的聖徒。 The Lord will then bind Satan for a thousand years and rule the world with his followers for a millennium.主綁定撒旦一千年統治世界一千年他的追隨者。 According to pretribulation premillennialists all the prophecies which were supposed to be fulfilled when Christ came the first time will come to pass at his second coming.根據pretribulation premillennialists,應該得到滿足的時候,基督第一次來將所有的預言應驗在他第二次來。 The Jewish rejection of Christ in the first century forced the postponement of the kingdom until the second coming.在第一世紀的猶太人拒絕基督的王國被迫推遲,直到第二次來了。 The view that was taken of the church and its place in prophecy is crucial to the acceptance of the pretribulational rapture and the system it supports.認為預言的教會和其在關鍵的pretribulational狂喜的接受和支持的系統。

Another argument given in favor of the pretribulation rapture is that the restraining influence of the Holy Spirit must be removed before the antichrist can be revealed (II Thess. 2:6-8).在贊成的pretribulation狂喜另一種說法是,限制影響的聖靈之前,必須刪除敵基督者可以揭示(II帖撒羅尼迦後書2:6-8)。 Because the Spirit is particularly associated with the church, it follows that the church must be absent from the scene when the Spirit is gone.因為聖靈就是特別與教會相關聯的,因此,教會必須是不在場的時候,精神已經一去不復返了。 Among the other reasons that seem to support pretribulationism is the imminence of the rapture.在其他的原因,似乎支持pretribulationism的是狂喜的迫切性。 If it can occur at any time, then no tribulation signs such as the revelation of the antichrist, the battle of Armageddon, or the abomination in the temple precede the "blessed event."如果它可以發生在任何時間,如敵基督的啟示,哈米吉多頓之戰,或憎惡的寺廟前面任何苦難的跡象,“值得慶幸的事。”

The Midtribulation View Midtribulation查看

One of the leaders in presenting a different view of the rapture was Harold John Ockenga, a leader in the evangelical movement that developed in the United States after World War II.是,發達國家在二戰結束後美國的福音派運動的領導者哈羅德·約翰Ockenga,呈現出不同的看法,狂喜的領導者之一。 In a brief personal testimony in Christian Life (Feb., 1955) he cited many difficulties associated with pretribulationism.在簡短的個人見證基督徒的生活(1955年2月),他指出許多困難與pretribulationism。 These included the secret aspect of the rapture, the revival to be experienced during the tribulation despite the removal of the Holy Spirit, and the reduction in the importance of the church involved in dispensational eschatology.這些措施包括秘密方面的狂喜,期間經歷的苦難,儘管去除聖靈復興,時代論末世論的教會的重要性和減少。 Other evangelical leaders joined in the criticism of the pretribulation position.其他福音派領袖加入在批評的pretribulation位置。 The modifications they advocated were slight, involving the limitation of the wrath of God upon the world (Rev. 16-18) to the first three and a half years prior to the battle of Armageddon.他們所倡導的輕微的修改,涉及的限制,對這個世界的神的忿怒(啟16-18)的第一個3年半前,哈米吉多頓之戰。 Influenced by the repeated mention of three and a half years (forty-two months) in Dan.於丹反复提到的3年半(42個月)的影響。 7, 9, and 12 and in Rev. 11 and 12, they argued for a shortened tribulation period. 7,9,12和11和12個修訂版,它們認為縮短了災難時期。 To support this argument they cited Dan.為了支持這種說法,他們引丹。 7:25 which indicated that the church will be under the tyrannical rule of the antichrist for three and a half years. 7:25這表明教會將是3年半的敵基督的殘暴統治下。 Dan.丹。 9:27 also indicates that the world ruler of the end times will make an agreement with Christians and Jews guaranteeing religious freedom, but then he will carry out the second stage of his plan and suppress religious observances. 9:27也預示著世界的統治者時代結束了一項協議,保障宗教自由,基督徒和猶太人,那麼他將進行他的計劃的第二階段,抑制宗教儀式。 Various NT passages were also believed to support midtribulationism, including Rev. 12:14, which predicts a flight into the wilderness by the church during the first three and a half years of the tribulation period.也被認為,支持midtribulationism,包括Rev 12:14,預測飛行到曠野的教會,在第一個三年半的時間裡,大災難時期的各種NT通道的。 Also, midtribulationists believed that their view fits into the Olivet discourse (Matt. 24; Mark 13; and Luke 12) better than the pretribulation interpretation.此外,midtribulationists認為,他們認為適合的橄欖山的話語(馬太福音24; 13馬克和盧克12)比pretribulation解釋。

Midtribulationists claim that the rapture is to take place after the fulfillment of certain predicted signs and the preliminary phase of the tribulation as described in Matt. Midtribulationists要求的狂喜是要發生的某些預測的跡象,並達成後的初期階段,在馬特的災難。 24:10-27. 24:10-27。 The event will not be secret but will be accompanied by an impressive display including a great shout and the blast of the trumpet (I Thess. 4:16; Rev. 11:15; 14:2).該事件將不會是秘密,但將伴隨著令人印象深刻的顯示,包括一個巨大的呼喊,爆炸的小號(帖前4:16;啟十一15; 14:2)。 This dramatic sign will attract the attention of unsaved people, and when they realize that the Christians have disappeared they will come to Christ in such large numbers that a major revival will take place (Rev. 7:9, 14).這戲劇性的標誌將未得救的人,吸引他們的注意力,當他們意識到的基督徒已經消失,他們將來到基督在這麼大的數字,一個主要的復甦將需要的地方(啟7:9,14)。

The Posttribulation View Posttribulation查看

Many other interpreters were uncomfortable with the sharp distinction that the pretribulationists drew between the church and Israel.許多其他的口譯員的明顯區分教會和以色列提請之間的pretribulationists,感到不安。 Christ, they believed, would return to rapture his saints and establish his millennial rule at the same time.基督,他們認為,將返回到狂喜他的聖徒,並同時建立他的千年統治。 They cited numerous passages (Matt. 24:27, 29) which indicate that Christ's second coming must be visible, public, and following the tribulation.他們列舉了許多段落(馬太福音24:27,29),這表明,基督的第二次降臨必須是可見的,公開的,之後的災難。 This was based upon the fact that much of the advice given to the church in Scripture relative to the last days is meaningless if it does not go through the tribulation.這是基於這樣一個事實,那麼多的意見給教會的聖經相對的最後幾天是沒有意義的,如​​果它不經歷大災難。 For example, the church is told to flee to the mountains when certain events occur, such as the setting up of the abomination of desolation in the holy place (Matt. 24:15-20).例如,教會被告知要逃到山上,在某些事件發生時,如設立那行毀壞可憎的聖地(馬太福音24:15-20)。

Many of the arguments suggested by those who advocate the posttribulation view are stated in opposition to the pretribulation position, which has been the most widely held interpretation among twentieth century American premillenialists.許多由那些誰主張posttribulation觀點的提出的論點表示反對的pretribulation位置,這一直是最廣泛持有的之間二十世紀美國premillenialists的解釋。 Included in these critisms are suggestions that the imminent return of Christ does not require a pretribulation rapture.包括在這些critisms是建議,即將回歸基督不需要pretribulation的狂喜。 Posttribulatioinists also point to the difficulty of deciding which passages of Scripture apply to Israel and which are relevant to the church. Posttribulatioinists還指出,困難的決定經文適用於以色列和相關的教會。 They also contend that there is a notable lack of explicit teaching about the rapture in the NT.他們還爭辯說,有一個顯著的狂喜在NT缺乏明確的教學。

Advocates of the posttribulation position differ among themselves on the application of the prophetic Scriptures and the details about the return of Christ.提倡的posttribulation位置不同,彼此之間的應用程序的預言聖經和基督的再來的詳細信息。 John Walvoord has detected four schools of interpretation among their number.他們當中,約翰Walvoord已檢測到四所學校的解釋。 The first of these, classic posttribulationism, is represented by the work of J. Barton Payne, who taught that the church has always been in tribulation and therefore the great tribulation has largely been fulfilled.第一的這些經典posttribulationism,J.巴頓·佩恩,誰教,教會一直在患難中,因此,偉大的磨難,已經在很大程度上得到滿足的工作表示。 The second main division of posttribulationists is the semiclassic position found in the work of Alexander Reese.第二個主要部門的posttribulationists的的亞歷山大·里斯在工作中發現的semiclassic位置。 Among the variety of views held by these individuals the most common is that the entire course of church history is an era of tribulation, but in addition there is to be a future period of great tribulation.在這些人最常見的各種各樣的看法是,整個教會的歷史過程,是一個時代的苦難,但除了有偉大的磨難,是今後一個時期的。 A third category of posttribulational interpretation is called futurist and is ably presented in the books of George E. Ladd.第三類posttribulational解釋被稱為未來學家進行了巧妙地呈現在喬治·拉德書。 He accepts a future period of three and a half or seven years of tribulation between the present era and the second coming of Christ.他接受今後一個時期的三年半或7年的磨難之間的當今時代,第二次來的基督。 He was led to this conclusion by a literal interpretation of Rev. 8-18. 8-18牧師的字面解釋,他被帶到了這樣的結論。 A staunch premillennialist, he believes that the pretribulation rapture was an addition to Scripture and as such obscured the truly important event, the actual appearance of Christ to inaugurate his reign.一名堅定的premillennialist,他認為,pretribulation狂喜,除了“聖經”,因此遮蔽了真正重要的事件,基督開創他的王朝的實際外觀。 A fourth view is that of Robert H. Gundry, which Walvoord calls the dispensational posttribulational interpretation.第四個觀點是,羅伯特·H.岡德里,Walvoord要求的時代論posttribulational解釋。 Gundry combines in a novel manner the pretribulational arguments and an acceptance of the posttribulation rapture.岡德里結合在新穎的方式pretribulational的參數和接受的posttribulation狂喜。

The Partial Rapture Interpretation部分著迷解釋

In addition to the pretribulation, midtribulation, and posttribulation views of the rapture there have been those who contend for a partial rapture theory.另外的狂喜pretribulation,midtribulation,並posttribulation的意見,已經為部分狂喜理論的抗衡。 This small group of pretribulationists teaches that only those who are faithful in the church will be caught up at the beginning of the tribulation.這個小團體的pretribulationists教導說,只有那些誰是忠實於教會就會陷入了苦難的開始。 The rest will be raptured sometime during or at the end of the seven-year period.其餘的將被提過程中或結束時的7年期間的某個時候。 According to these interpreters those who are most loyal to Christ will be taken first and the more wordly will be raptured later.根據這些解釋誰是最忠於基督將採取第一和更世俗的被提。 Although it is condemned by most premillennialists, the respected GH Lang advocated this view.雖然它譴責由最premillennialists,尊敬的GH郎主張這一觀點。

Conclusion結論

The interpretation of the rapture has led to some differences of opinion among evangelicals.狂喜的解釋導致了一些福音派之間的意見分歧。 Those who hold to a pretribulation rapture have been accused of having a severely circumscribed attitude toward the church and its mission, culture and education, and current events.那些舉行一個pretribulation狂喜的人已經被指控有嚴重外接的態度,教會和它的使命,文化,教育,時事。 While some dispensationalists involuntarily lend currency to this by regarding their position as almost a cardinal doctrine of the faith, most would reject the above criticism as a baseless generalization.雖然有些時代論不由自主地借出貨幣,通過他們的位置幾乎一個基本教義的信仰,大多數人都拒絕接受上述批評毫無根據的概括。 They would insist that their stance excludes neither a highly developed social ethic or a policy of world rejection rightly understood.他們會堅持他們的立場不包括既沒有高度發達的社會倫理或世界排斥的政策,正確地理解。

RG Clouse RG克勞斯
Elwell Evangelical Dictionary Elwell宣布了福音字典

Bibliography 參考書目
OT Allis, Prophecy and the Church; R. Anderson, The Coming Prince; ES English, Re-Thinking the Rapture; RH Gundry, The Church and the Tribulation; GE Ladd, The Blessed Hope; D. MacPherson, The Incredible Cover-Up; P. Mauro, The Seventy Weeks and the Great Tribulation; JB Payne, The Imminent Appearing of Christ; JD Pentecost, Things to Come; A. Reese, The Approaching Advent of Christ; JF Strombeck, First the Rapture; JF Walvoord, The Rapture Question; LJ Wood, Is the Rapture Next? OT阿利斯,預言和教會; R.安德森,即將到來的王子,ES英語,重新思考著迷; RH岡德里,教會和大災難;葛雷德,盼望的福,D.麥花臣,難以置信的掩蓋; P.毛羅,第七週的大災難,JB·佩恩,即將出現的基督,JD五旬節,將來的事,A.里斯基督的來臨,即將到來的JF Strombeck,首先被提JF Walvoord,狂喜的問題,LJ木材,是被提了下一個嗎?


Tribulation苦難

Advanced Information 先進的信息

Tribulation is trouble or affiction of any kind (Deut. 4:30; Matt. 13:21; 2 Cor. 7:4).災​​難是任何種類的的麻煩或affiction的(申4:30;太13:21;哥林多後書7:4)。 In Rom.在ROM中。 2:9 "tribulation and anguish" are the penal sufferings that shall overtake the wicked. 2:9“苦難和痛苦”是刑法的苦難,超越邪惡的。 In Matt.在馬特。 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem. 24:21,29,這個詞是指參加耶路撒冷的毀滅的災難。

(Easton Illustrated Dictionary) (伊斯頓畫報字典)


Tribulation苦難

Advanced Information 先進的信息

General Biblical Meaning一般聖經的意義

"Tribulation" is the general term in the Bible to denote the suffering of God's people. “苦難”是聖經中表示神的人的痛苦的總稱。 In the OT the words sara and sar ("straits" or "distress") pertain variously to intense inner turmoil (Pss. 25:17; 120:1; Job 7:11), the pain of childbirth (Jer. 4:31; 49:24), anguish (Job 15:24; Jer. 6:24), and punishment (I Sam. 2:32; Jer. 30:7).在OT的話,薩拉和特別行政區(“海峽”或“苦惱”)屬於不同的強烈的內心風暴(詩25:17; 120:1;工作7點11分),分娩時的痛苦(耶利米書4點31。 49:24),痛苦(伯15:24;耶6:24),和處罰(我心。2時32分;耶30:7)。 The Greek thlipsis from thlibo ("to press" or "to hem in") often serves to translate sara in the LXX, and refers generally to the oppression and affliction of the people of Israel or the righteous (Deut. 4:30; Ps. 37:39), while in the NT thlipsis is usually translated "tribulation" or "affliction."希臘thlipsis從thlibo(“按下”或“中”到下擺)往往是翻譯薩拉在lxx,是指一般的壓迫和苦難以色列人民的正義(申4:30;詩。37:39),而在NT thlipsis是通常譯為“苦難”或“痛苦”。

Varities of Tribulation品種繁多的災難

In the NT tribulation is the experience of all believers and includes persecution (I Thess. 1:6), imprisonment (Acts 20:23), derision (Heb. 10:33), proverty (II Cor. 8:13), sickness (Rev. 2:22), and inner distress and sorrow (Phil. 1:17; II Cor. 2:4).在NT苦難是所有信徒的經驗,其中包括迫害(帖前1:6),監禁(使徒行傳20:23),嘲笑(希伯來書10:33),貧窮(林後8:13),疾病(啟2:22),內遇險和悲傷(腓立比書1:17;哥林多後書2:4)。 Frequently tribulation is connected with deliverance, which implies that it is a necessary experience through which God glorifies himself in bringing his people to rest and salvation.常見苦難與拯救,這意味著它是一個必要的經驗,通過神榮耀他把他的休息和救贖的人。

Tribulation in the Purpose of God苦難中神的旨意

Tribulation may be a means by which God disciplines his people for their unfaithfulness (Deut. 4:30).災​​難可能是一種手段,神管教他的人對自己的不忠(申4:30)。 More often, especially in the NT, tribulation occurs in the form of persecution of believers because of their faithfulness (John 16:33; Acts 14:22; Rev. 1:9).更多的時候,尤其是在NT,患難中發生的形式迫害的信徒,因為他們的忠誠(約翰福音16:33,使徒行傳14:22;啟示錄1:9)。

The sufferings of Christ provide the model for the believer's experience (I Pet. 2:21-25), and in some sense they participate thus in the sufferings of Christ (Col. 1:24).痛苦的基督信徒的經驗模型(彼前2:21-25),在某種意義上因此,他們參與基督的苦難(歌羅西書1:24)。 Tribulations are viewed by Scripture as entirely within the will of God, serving to promote moral purity and godly character (Rom. 5:3-4).磨難,由經文,被視為完全在神的旨意中,服務促進道德上的純潔和虔誠的字符(羅5:3-4)。 As such, they must be endured with faith in the goodness and justice of God (see James 1:2-4, where "trials" or "temptations" labels what appears to be the same experience), thus serving as a test of the believer's faith and leading to greater stability and maturity.因此,他們必須忍受與信仰的善良和正義的上帝(見雅各書1:2-4,“試驗”或“誘惑”的標籤似乎是同樣的經歷),作為測試的信徒的信心,並導致更高的穩定性和成熟度。

Jesus promised tribulation as the inevitable consequence of his followers' presence in the evil kosmos (John 16:33), something they could expect as a way of life.耶穌應許苦難邪惡的宇宙(約翰福音16:33),作為一種生活方式的東西,他們可以指望他的追隨者的存在的不可避免的後果。 The Apostle Paul echoes this viewpoint when he warns that godly believers will certainly suffer persecution (II Tim. 3:12-13).使徒保羅這樣的觀點相呼應時,他警告說,虔誠的信徒,也必然受到迫害(二添。3:12-13)。 Jesus nevertheless encouraged his followers through his overcoming of the world to seek their victory through the application of his victory.耶穌不過鼓勵他的追隨者通過他戰勝的世界,以尋求他們的勝利,通過應用他的勝利。

The Great Tribulation大災難

The Teaching of Jesus耶穌的教導

The precise expression, "great tribulation" (Matt. 24:21; Rev. 2:22; 7:14, Gr. thlipsis megale), serves to identify the eschatological form of tribulation.精確的表達,“大災難”(太24:21啟示錄2:22,7:14,一年級thlipsis megale),用來識別的末世論的磨難。 These words are Jesus' caption for a worldwide, unprecedented time of trouble that will usher in the parousia, Jesus' return to earth in great glory (see parallels Mark 13:19, "tribulation," and Luke 21:23, "great distress"; also Rev. 3:10, "hour of trial").這些話是耶穌的標題為全球性的,前所未有的麻煩,將迎來中圓滿,耶穌返回地球,巨大的榮耀(見平行馬克13:19,“苦難”,路加福音21:23,“很大的困擾“牧師3:10,”試煉“)。

This period of time will be initiated by the "abomination of desolation" (Matt. 24:15) predicted in Dan.這一段時間內將發起“行毀壞可憎的”(太24:15)於丹預測。 9:27, a desecration of the "holy place" by one whom many scholars believe is the same as the "man of lawlessness" of II Thess. 9:27,其中許多學者認為是相同的人“無法無天”的第二帖的褻瀆“神聖的地方”。 2:3, 4. 2:3,4。 Jesus gives specific instructions to inhabitants of Judea for their escape and warns that the intensity of its calamities would almost decimate all life (Matt. 24:15-22).耶穌給出了具體的指示,他們逃生的猶太居民,並警告說,其災害的強度幾乎可以摧毀一切生命(太24:15-22)。

Views of the Great Tribulation大災難的意見

Though some modern interpreters, along with many ancient commentators and early fathers, are inclined to regard Jesus' predictions as totally fulfilled during the destruction of Jerusalem in AD 70, the words of Matt.雖然有些現代口譯,隨著許多古代評論家和早期的父親,傾向於把耶穌的預言完全應驗在公元70年的話,馬特在耶路撒冷的毀滅。 24:29, "But immediately after the tribulation of those days," seem to connect them with the parousia. 24:29,“但後立即磨難的那些日子”,似乎將它們連接的圓滿。 Jesus' words in verse 21 are probably an allusion to Dan.在21節耶穌的話,很可能暗指丹。 12:1 because of the reference there to unparalleled trouble (LXX, thlipsis). 12:1因為那裡無與倫比的麻煩(LXX,thlipsis)的參考。 The Daniel passage strengthens the case for the eschatological view of the great tribulation, because it places this period prior to the resurrection of Daniel's people.丹尼爾通過加強的情況下,從大患難中的末世論的觀點,因為它把這一時期之前的復活丹尼爾的人。

Since Jesus made this prophecy, major wars, catastrophes, and cosmic phenomena have stimulated belief in the presence of the great tribulation.因為耶穌這個預言,大的戰爭,災難和宇宙現象激發了信仰的存在偉大的磨難。 Such a tendency is typified by Hesychius of Jerusalem in some correspondence with Augustine.這種傾向是典型的赫西基奧斯耶路撒冷的一些書信與奧古斯丁。 Augustine disagreed, preferring to interpret such things instead as characteristics of history as a whole with no particular eschatological significance.奧古斯丁不同意,寧願去解釋這樣的事情,而不是為特徵的歷史作為一個整體,沒有特別的末世論的意義。 In modern times some premillennialists have speculated on the trend of current events as possible precursors of the great tribulation, some even attempting to identify the antichrist with such candidates as Kaiser Wilhelm II and Mussolini.在近代,一些premillennialists紛紛猜測可能的前體,偉大的磨難,有的甚至試圖找出敵基督與德皇威廉二世和墨索里尼的候選人時事的趨勢。

Adherents of the major millennial views place the great tribulation at different points in relation to the millennium.遺民的主要千年的意見偉大的磨難,放置在不同的點,在關係到千年。 Both postmillennialists and amillennialists regard it as a brief, indefinite period of time at the end of the millennium, usually identifying it with the revolt of Gog and Magog of Rev. 20:8-9. postmillennialists和amillennialists把它作為一個短暫的,不確定的時間內,在千禧年結束,,通常確定它的反抗歌革和瑪啟20:8-9。 Postmillennialists view history as moving toward the Christianization of the world by the church and a future millennium of undetermined length on earth culminating in the great tribulation and final return of Christ. Postmillennialists查看歷史走向世界的基督教教堂和今後一個千年未定長度最終在巨大的苦難和基督的最後返回地球上。 In contrast, amillennialists consider the millennium to be a purely spiritual reality from the first advent to the second, a period lasting already two thousand years and to culminate in the great tribulation, a somewhat less optimistic view of history and the progress of the gospel witness.相反,amillennialists考慮千年來的第一次降臨到現實,從一個純粹的精神第二,持續已2000年的時期,並最終在巨大的苦難,少了幾分樂觀的歷史觀和進步的福音見證。

To premillennialists the millennium is a future, literal thousand years on earth, and the great tribulation a chaotic period toward which history is even now moving, a decline, ie, to be terminated by the return of Christ before the millennium. premillennialists的千禧年是一個未來,1000年地球上的文字,和巨大的苦難,對其中的歷史是一個混亂的時期,即使是現在移動,環比下降,即千年的基督再來之前,將被終止。 One group, which describes itself as "historic" premillennialists, understands the great tribulation to be a brief but undetermined period of trouble.其中一組,把自己描述為“歷史性”的premillennialists,了解偉大的磨難,是一個簡短,但一段不明確的麻煩。 Another group, dispensational premillennialists, connects it with the seventieth week of Dan.另一組,時代論premillennialists第七週丹,將其連接。 9:27, a period of seven years whose latter half pertains strictly to the great tribulation. 9:27,為期七年的下半年屬於嚴格巨大的苦難。

Within the premillennial movement another issue, the time of the rapture of the church, has given rise to three views.在千禧年前運動的另一個問題是,當時的狂喜的教會,已經引起了三種視圖。 Pretribulationists (rapture prior to the seventieth week) and midtribulationists (rapture at the middle of the seventieth week) perceive the great tribulation as characterized by the wrath of God upon an unbelieving world from which the church is necessarily exempt (I Thess. 5:9). Pretribulationists(狂喜的第七十週前)和midtribulationists的狂喜在第七週中感知偉大的磨難,特點是神的忿怒時,教會是一個不信的世界一定豁免(帖前5:9 )。

Posttribulationists believe that the great tribulation is merely an intensification of the kind of tribulation the church has suffered throughout history, through which the church logically must pass. Posttribulationists相信,偉大的磨難,只是在歷史的長河中,通過教會的邏輯必須通過教會遭受什麼樣的苦難強化。 A more recent, novel view in the posttribulation camp seeks to maintain the imminence of the rapture despite the fact that notable tribulational events would necessarily intervene.一個更近的,新穎的觀點在posttribulation營旨在保持迫切的狂喜,儘管顯著的大災難事件的事實,一定會干預。 In order to do so, the events of the great tribulation would be "potential" but uncertain in their fulfillment.為了做到這一點,從大患難中的事件將是“潛在的”,但不確定其履行。 Jesus could come at any moment, and one could look back into recent history to see events that fulfilled the great tribulation.耶穌可以在任何時刻,人們可以看回最近的歷史事件,完成了巨大的苦難。

WH Baker WH貝克
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 參考書目
R. Anderson, The Coming Prince; L. Boettner, The Millennium; MJ Erickson, Contemporary Options in Eschatology; RN Gundry, The Church and the Tribulation; SN Gundry, "Hermeneutics or Zeitgeist as the Determining Factor in the History of Eschatology," JETS 20:45-55; AA Hoekema, The Bible and the Future; JE Hartley, TWOT, II, 778-79; R. Schippers, NIDNTT, II, 807-9; H. Schlier, TDNT, III, 140-48; T. Weber, Living in the Shadow of the Second Coming; D. Wilson, Armageddon Now! R.安德森,即將到來的王子;·伯特納,千年MJ埃里克森,在末世的當代選項; RN岡德里,教會和大災難,SN根德里,“詮釋學或時代精神的決定因素在末世論的歷史,” AA赫克瑪,聖經和未來; JE哈特利,TWOT,II,778-79; R. Schippers,NIDNTT,II,807-9; H. Schlier,TDNT,III,140-48 JETS 20:45-55; T.韋伯,在第二次降臨的陰影下生活; D.威爾遜,世界末日! The Premillenarian Response to Russia and Israel Since 1917; J. Walvoord, The Rapture Question. Premillenarian響應俄羅斯和以色列自1917年以來,J. Walvoord,被提的問題。



Also, see:此外,見:
Second Coming of Christ 耶穌第二次來
Eschatology 末世
Dispensation, Dispensationalism 配藥, dispensationalism
Views of the Millennium 意見千年
Last Judgment 最後審判
Tribulation, Great Tribulation 磨難,偉大的磨難


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