Resurrection of
the Dead死人復活
General
Information 一般資料
In the
OT在城市旅遊局
Several considerations moved OT thought
away from the early, universal, animistic ideas about postmortem survival which
underlay necromancy (I Sam. 28:8-9), funeral provisions, directions for the
dead, and Sheol/Hades, the shadowy underworld of ghosts (Ezek.
32:17-32).幾個因素提出城市旅遊局以為遠離初期，普遍， animistic思路死後生存，其中Underlay的necromancy
（我心。 28:8-9 ） ，殯葬的規定，指示，為死難者， sheol /地獄，神秘的地下鬼（ ezek 。 32:17-32 ） 。
Everyday
observation, plus the belief that God made man's body in his own image, led to
the conviction that man was not "soul" imprisoned within a physical frame but
embodied spirit, a unity of body and living
self.日常的觀察，再加上信仰上帝所作的男子的屍體在他自己的形象，導致定罪，該名男子是不是"靈魂"
，被囚禁在一個身體內，但所體現的精神，就是團結的身體和生活的自我。 Sheol's disembodiment in forgetfulness,
hopelessness, without knowledge or relationships (II Sam. 12:23; Job 7:9ff.;
10:20-22; Ps. 30:9; Eccles. 9:2, 5, 10) therefore struck horror, as
subhuman. sheol的disembodiment在健忘，絕望，沒有知識或關係（二山姆。 12:23 ;求職7點09法郎;
10:20-22 ;聚苯乙烯。 30:9 ;埃克勒斯（ Eccles 。 9時02分， 5日， 10日） ，因此這場恐怖作為非人。 Hence Israel's care for the bodies of
the dead (Gen. 23; 50:2, 25; Jer. 8:1ff.; 14:16).因此，以色列的照顧的屍體，死者（創23個;
50:2 ， 25條;哲。 8:1幾段; 14時16分） 。
At first Yahweh's
rule did not extend beyond death (Pss. 6:5; 88:10-12, Isa. 38:18), until
prophetic insistence on his universal sovereignty claimed Sheol also within his
jurisdiction (Ps. 139:7-8).在第一雅威的規則，不續聘超越死亡（ pss. 6時05分; 88:10-12 ，伊薩。
38:18 ） ，直到預言果然堅持他的全民主權聲稱sheol也是其管轄範圍內（詩篇139:7-8 ） 。 The emphasis of Jeremiah and Ezekiel on
individual relationships with God led to more religious conceptions of the
afterlife (Pss. 16:8-11; 73:23-26).重點耶利米和以西結對個人關係與上帝會導致更多的宗教觀念的來世（ pss.
16:8-11 ; 73:23-26 ） 。 No shadow existence could sustain
divine fellowship, but only restoration to full personality in resurrection
(Matt. 22:31).沒有影子的存在，可以維持神聖的金，但只恢復到充滿個性的復活。 （ 22時31分） 。
Longing for acquittal from the
accusation that great suffering implies great sin made Job contemplate waiting
in Sheol until God's wrath be past and he, released, would live again (Job
14:7-15).嚮往無罪釋放，從指控巨大痛苦意味著大罪作出就業沉思等候在sheol直到上帝的憤怒被過去和他釋放，將再次活（求職14:7-15 ）
。 Despite its
difficulties, Job 19:25-27 likewise appears to anticipate immortality in some
bodily form.儘管有困難，就業19:25-27同樣出現預料不死在一些身體的形式。 Pss. PSS的。 73:17; 49:14-15; Isa. 73:17 ;
49:14-15 ;伊薩。 53:10ff.
53:10法郎。 similarly relieve
the injustice of suffering by the hope of life with God beyond
Sheol.同樣地減輕不公正的苦難所希望的生活與上帝超越sheol 。
Some think the
promises of national vindication and prosperity in the day of the Lord, unless
confined to "the final generation," first prompted thoughts of resurrection of
intervening generations, although Hos.有些人認為該承諾的國家爭口氣與繁榮，在主日，除非局限於"最後一代"
，首先促使思想復活的干預幾代人，雖然居者有其屋。 6:2; 13:14; Ezek. 6時02分; 13時14分;
ezek 。 37:1-14 use
resurrection language as already familiar. 37:1-14使用復活語言作為已經十分熟悉。
Isa.伊薩。 24-27 (especially 25:6-8; 26:19ff.) and
Dan. 24-27 （尤其是25:6-8 ; 26:19幾段）和丹。 12:1-4 anticipate the return of men in
bodily integrity to share Israel's glory.
12:1-4預期回報男性身體完整性分享以色列的榮耀。 Isa.伊薩。 26:14 denies resurrection to foes;
Daniel includes resurrection "to life" (for Jews faithful under persecution),
and "to everlasting contempt" (for Jews who joined the persecutors,
11:32ff.). 26:14否認復活的敵人;丹尼爾包括復活的"生命" （猶太人的忠實下迫害） ，以及"以永恆的蔑視" （猶太人加入迫害者，
11時32分幾段） 。 No general
resurrection is implied: here, too, justice is the
argument.沒有一般的復活是暗示：在這裡，太，正義是我的論點。
Zoroastrian,
Egyptian, Assyrian, and Babylonian allusions may be either sources or parallels
to developing Jewish thought. zoroastrian
，埃及，亞述，巴比倫的典故既可以是源或平行發展猶太人的思想。
Intertestamental
Apocalyptic Thought intertestamental世界末日的思考
Intertestamental apocalyptic ranged
widely. intertestamental世界末日幅度甚大。 Some writers applied moral distinctions
within Sheol, with reward and punishment implying some degree of
judgment.有些作者運用道德區別內部sheol ，同獎罰，暗示某種程度的判斷。 Promises to the faithful, especially
martyrs, included earthly glory; justice would likewise resurrect oppressors
(with their deformities) to be recognized and punished (II Apoc. Bar.; cf. Mark
9:42ff.).許諾給教友，尤其是烈士，包括俗世的榮耀;正義感的人都會同樣地復活壓迫者（其畸形）予以承認和懲罰（二載脂蛋白C 。酒吧。
;比照馬克9時42分幾段） 。
Hellenized
Judaism preferred immortality of the soul, more richly conceived, to
resurrection of the body. hellenized猶太教推薦不死的靈魂，更豐富的構思，以復活的身體。
Palestinian Judaism clung to
resurrection.巴勒斯坦猶太教妄圖復活。 "Garments of glory" (of life) were
required for life beyond death (I-II Enoch), "nakedness" (disembodiment) being
abhorred. "服裝的榮耀" （生活）需要終身超越死亡（一至二伊諾克） ， "裸" （ disembodiment
）正在引起一片嘩然。 Some speak of a
spiritual body, counterpart to the physical and coexistent with
it.一些發言的一種精神體，對應的物理和共生關係。 I Enoch says the body buried will rise
"glorious"; II Apoc. i伊諾克說身體掩埋，將崛起的"輝煌" ;二，載脂蛋白C 。 Bar.酒吧。 resembles I Cor.類似於林前。
15:35ff. 15:35法郎。 but holds the transformation comes
later; most speak of the risen body as "like angels...made of the light and
glory of God"; others of its needing neither food nor
marriage.但持有改造開始後，大部分發言的復活的身體，因為"像天使… …所作的光與神的榮耀"
;他人的，其既不需要食物，也沒有結婚。
Those raised to
share Messiah's temporary (earthly) or final (supernatural) kingdom will be
righteous (Jews).這些提高至每股彌賽亞的短期（人間）或最終（超自然）英國將正義（猶太人） 。 Other writers assume a general
resurrection; II Esdras, a resurrection of Messiah and all men after the
messianic age.其他作者承擔一般性復活;第二埃斯德拉斯，一個復活的彌賽亞和所有男人後救世主時代。 In I Enoch 22 those already punished
remain in Sheol; those not punished move to torturing Gehenna; I Enoch 67 has
some wicked raised for
judgment.在I伊諾克22那些已經受到懲罰留在sheol者得不到應有的處罰舉措折磨的地獄，我伊諾克67有一些邪惡提出的判斷。
Apocalyptists invent various stages of
judgment, kingdom, resurrection. apocalyptists發明的不同階段的判斷，英國，復活。
Test.測試。 Benj. benj 。 10:6ff. 10點06法郎。 makes patriarchs rise first, then sons
of Jacob, then all men.使得patriarchs崛起第一，然後兒子雅各布，然後所有男性。 II Macc., perhaps following hints of
Isa.二，排雷，也許以下提示的伊薩。 24-27 and Daniel, suggests martyrs
deserve priority. 24-27和Daniel ，暗示烈士，值得優先考慮。
By the first
century most Jews held to general resurrection; rabbis argued Abraham so
believed (Heb. 11:19).由第一世紀最猶太人舉行，以全面復活;拉比亞伯拉罕辯稱，所以相信（希伯來書11時19分）
。 Pharisees
expected resurrection of the just (Acts 23:8), so probably did Essenes and
Qumran covenanters.法利可望復活的正義（使徒23時08分） ，所以大概essenes和庫姆蘭盟約。 Sadducees denied resurrection as not
"Mosaic," and possibly as a foreign idea (Mark 12:18; Josephus says they
believed the soul died with the body).撒都該人否認復活，因為沒有"馬賽克" ，並可能將其作為外交思想（
12時18馬克;約瑟夫說，他們相信靈魂的死亡與體） 。 A few, holding matter evil, denied
resurrection altogether.少數人，持有此事惡，而得不到完全復活。
In the
NT在新台幣
New Christian contributions
include新基督教貢獻包括
- (1) Jesus'
teaching, set against his raising others to resume life, and predictions of
his own rising ("third day," not timeless immortality). （ 1
）耶穌的教學，訂定對他的提高等，以恢復生命，並預言他自己的崛起（下稱"第三天" ，而不是永恆不朽） 。 Jesus utilizes picturesque detail
familiar to hearers, especially Pharisees, Sheol/Hades (Luke 16:19ff.; 10:15),
morally subdivided, ministry of angels, welcome by patriarchs, torment (Mark
9:43ff.; Matt. 8:12; 10:28), resurrection for fellowship (Matt. 8:11), reward
(Luke 14:14).耶穌利用風景如畫的詳細熟悉hearers ，尤其是法利， sheol /地獄（盧克16時19分幾段; 10:15 ）
，在道義上細分，財政部天使，深受市民歡迎，長者，折磨（馬克9點43法郎;馬特。 8時12分; 10:28 ） ，復活的獎學金。 （ 8時11分）
，獎勵（盧克14時14分） 。 Jesus argues immortality from
experience of God and assumes this involves resurrection (Mark
12:18ff.).耶穌辯稱不死，從經驗的上帝，並假定這涉及到復活（馬克12時18分幾段） 。 The risen life is new, angelic, and
sexless.復活的生命是新，當歸， sexless 。 His emphasis falls on judgment, which
appears to be immediate (Luke 16:23; cf. 12:20), or at the Son of man's
coronation (Matt. 25:31ff.).他強調適逢判斷，這似乎是即時（路加福音16:23 ;比照12:20 ）
，或在人子的加冕禮。 （ 25:31幾段） 。 Judgment implies general resurrection
(Matt. 25:41; 10:28; Mark 12:26); but Luke 20:35ff.; 14:14 suggest
resurrection limited to those qualified.判決意味著全面復活。 （ 25:41 ; 10:28
;馬克12時26分） ，而路加福音20:35幾段; 14時14建議復活，只限於那些有資格的。
- (2) Jesus' own
resurrection is the key event in Christian history and the basis of Peter's
gospel (Acts 2:32) and Paul's (Acts 17:18; 23:6; 26:6-8). （ 2
）耶穌的復活本身是最重要的盛事，在基督教歷史上，並根據彼得的福音（使徒2時32分）和保羅（使徒17時18分; 23時06分; 26:6-8 ）
。 Apostolic
testimony (Acts 3:26; 4:2, 33; I Cor. 15:3-11; Rom. 10:9) makes resurrection
essential in Christianity.使徒見證（使徒3時26分; 4時02分， 33 ，我肺心病。 15:3-11 ;光碟。
10時09分） ，使復活必不可少的基督教。 Details of the story (waiting in
Sheol, persistent wounds, "flesh and bones" that can be touched, yet "in
another form" is unrecognized, passes through doors, vanishes) combine current
ideas with a new assertion: an empty tomb.詳細的故事（等候在sheol ，持久性傷口， "肉與骨頭"
，它可以觸及的，但"另一種形式" ，是未被認識，穿過大門，消失）結合起來，目前的想法與一個新的論斷：一個空墓。 The unquestioned fact creates a new
basis for resurrection hope (Rom. 8:11; I Cor. 6:14; 15:20ff.; II Cor. 4:14; I
Thess. 4:14; I Pet. 1:3, 21) through Christ "whom God has raised" (sixteen
allusions).這個不容置疑的事實，創造了一個新的基礎上，為復活的希望（羅馬書8時11分，我肺心病。 6時14分; 15:20以後。
;二，肺心病。 4時14分，我帖前4點14分，我的寵物。 1:3 ， 21 ） ，透過基督的"人神提出了" （ 16個典故） 。
- (3) Pauline
reflection likewise begins from current Pharisaic views: the departed share
the coming glory (I Thess. 4:15ff.), general resurrection and judgment (Acts
24:15; 17:31; Rom. 2:5--; II Cor. 5:10), horror of disembodied nakedness (II
Cor. 5:4). （ 3 ）寶蓮反思同樣開始從當前pharisaic意見：離開分享未來的輝煌（一帖前4:15以下）
，一般的復活和判斷力（使徒行24:15 ; 17時31分;光碟。 2點05分-;二，肺心病。 17:10 ） ，恐怖片的disembodied裸（二肺心病。
5時04分） 。 Paul develops
three themes:保羅發展了三個主題：
Complete
Redemption完成贖回
This includes redemption of the body
and argues new ground for resurrection
hope.這包括贖回的身體，並論證了新的，為復活的希望。 Sexually, Christians must remember
that the body is the Lord's, "members of Christ," a temple of the spirit,
purchased by Christ (I Cor. 6:12ff.), instrument of righteousness (Rom.
6:12ff.), vehicle of worship (Rom. 12:1).性病，基督徒必須記住，身體是上帝的， "大家的基督"
，廟裡的精神，購買了由基督（ 1肺心病。 6時12分幾段） ，儀器是正義的（羅馬書6時12分及以下） ，車輛禮拜（羅馬書12:1 ） 。
Man being
embodied spirit, redemption would remain incomplete without
resurrection.男子被體現的精神，贖回將維持不完整的復活。
"We Shall All
Be Changed." "我們會都可以改變" 。
Wishing to be done with the
"humiliating" flesh, too long the vehicle of sin (Rom. 7:21-25; Phil.
3:20-21), yet not to be "naked" (II Cor. 5:1-5), Paul argued for deliverance
of the body from corruption, but not (as the Greeks) for deliverance of the
spirit from the body.希望做與"羞辱"的肉，過久的車輛的單仲偕（羅馬書7:21-25 ;菲爾。 3:20-21 ）
，但不被"裸露" （二肺心病。 5:1 - 5 ） ，保羅辯稱，為救我們的身體從腐敗問題，但不是（希臘人） ，為救贖的精神，從身體。
Arguing with
those who, stressing dissolution, preferred immortality to resurrection, Paul
insists first on the bodily resurrection of Jesus (I Cor. 15:1ff.) then faces
objectors with the varieties of body in nature (birds, fishes, grain) each
adapted to its environment, and asserts God will provide the risen soul with a
new body, glorious, incorruptible, immortal (cf. I Thess.
4:16-17).爭論與那些強調，解散時，首選不死，以復活，保羅堅持首先對身體復活的耶穌（林前。 15:1幾段）
，然後面對反對者與品種的機構在性質上（鳥類，魚類，穀物）每個改編以環境綜合治理，並斷言：上帝將提供復活的靈魂與一個新的機構，光榮，廉潔，不朽（參見i帖前4:16-17
） 。 The key words
"we shall be changed" imply continuity and difference.關鍵話： "我們應當改變"
，暗示的連續性和差異性。 As grain
disintegrates, that a totally new body may emerge, so human bodies
disintegrate that the enduring life may organize new embodiment while
retaining identity, as happens (we are told) repeatedly from birth to
senility.作為糧食解體，即一個完全新的機構可能出現的，所以人體的瓦解認為持久的生活，可以組織新的體現，同時保留身份，因為剛巧（告訴我們）曾多次從出生到衰老。
This
effectively meets the objection from dissolution; it has also implications
affecting burial and cremation.這有效地滿足了反對解散，它的影響也影響掩埋及火化。 Paul did not expect such
transformation at death, but at the advent (I Thess. 4:14-17; I Cor. 15:23,
51ff.), following an intermediate state which is far better but not final
glory (Phil. 1:23; cf. Acts 7:60 "sleep," Luke 23:43
"today").保羅沒有料到這種轉型死，但在來臨（一帖前4:14-17 ，我肺心病。 15:23 ， 51ff ）
，以下是一個中間狀態，這是遠遠好，但不是最後的輝煌（ phil.一日： 23 ;比照行為7:60的"睡眠" ，盧克23時43分， "今天" ）
。
The Change Has
Begun變化已經開始
"Attaining the resurrection" (Phil.
3:11) involves sowing the spiritual, heavenly body in this life by yielding to
the Spirit (Rom. 8:11), constantly dying and quickened (II Cor. 4:10ff., 14),
reaping life eternal (Gal. 6:8). "實現復活" （ phil. 3時11分）
，涉及播種的精神，身體天朝這輩子所屈服的精神（羅馬書8時11分） ，不斷死亡，並加快了（二肺心病。 4:10幾段， 14 ） ，獲得永恆的生命（ gal.
6時08分） 。 The
counterpart, coexisting spiritual body is being created not "as the angels"
but "like unto Christ's glorious body" (Phil. 3:21), as Christians live the
risen life now (Rom. 6; Eph. 2:1ff.; Col. 3:1ff.).對口，共存的精神體正在形成不是"天使"
，但"像祂基督的光輝機構" （ phil. 3時21分） ，作為基督徒居住的復活現在的生活（羅馬書6 ;以弗所書2:1幾段;上校3:1幾段）
。 Nevertheless
Paul adheres to physical resurrection as the consummation of the process (I
Cor. 15:12-20): the resurrection is not "past already" (II Tim.
2:18).不過保羅堅持身體復活作為圓滿的程序（一肺心病。 15:12-20 ） ：復活，是不是"已經過去" （二添。 2時18分）
。
Johannine
reflection moves even nearer than Paul's toward incorporeal immortality.
johannine反射動作，甚至在臨近比保羅的，對無形資產的不朽。 Eternal life is experienced now (John
3:36); the faithful never see death (8:51); believers have already "crossed
over" from death to life (5:24), as have those who love (I John
3:14).永恆的生命是經驗豐富的，現在（約翰3點36分） ;信徒們再也看不到死亡（ 8時51分） ;信徒已"越過"從死亡的生命（ 5時24分）
，因為有那些愛（約翰3 ： 14 ） 。 Faced with Martha's talk about
resurrection at the last day, Jesus replies that he himself, and relationship to
him, constitute the resurrection and the life (11:25; 17:3) just as belief in
him avoids judgment and unbelief is judgment (John
3:18-21).面對瑪莎的談論復活，在最後一天，耶穌回答說，他本人及與他，構成了復活和生命（ 11:25 ; 17:3
）正如信仰，他迴避了判斷和不信者，是判斷（約翰。 3:18-21 ） 。 As Christ's own life (preexistent,
earthly, postmortem) passes through death unquenched, so believers will never
die (8:51).正如基督自己的生命（ preexistent ，俗世的，死後）穿越死亡unquenched ，使信教的人將永遠不死（
8時51分） 。 Those who disobey
the Son do not see life (3:36).那些違抗兒子看不出生活（ 3時36分） 。 As does Paul, John appears to discount
physical resurrection, yet 5:25, 28ff.至於是否保羅，約翰似乎折扣身體復活，但5時25分， 28ff
。 declare a general
resurrection, and 6:39-40, 44, 54 a resurrection of believers "at the last day",
hardly an accommodation to earlier views or interpolation, since Lazarus's
restoration to this life and Christ's physical resurrection mean so much to
John.宣布全面復活，並6:39-40 ， 44 ， 54復活的信徒" ，在最後一節"
，幾乎所有的住宿較早意見或內插，因為拉撒路的修復工程，以這種生活和基督的身體復活的意思，與其說是約翰。 。 Faith was still
exploratory.信仰仍然是試探性的。
Further
Developments進一步的發展
Later thought further illustrates the
tension between Hebrew and Greek
emphases.後來思想進一步說明了之間的緊張希伯來語和希臘語的重點。 Gnostic dualism infiltrated Christian
teaching about God, Christ, and morality with the alien Greek principle that
matter is inherently evil and must be destroyed, resurrection being
impossible.諾斯替二元滲入基督教教義約上帝，基督與道德與外來希臘語原則，即無論是天生邪惡的，必須予以銷毀，復活不可能。
But (except in asceticism) the church
rejected dualism.但（除在禁慾主義） ，教會拒絕了二元。 I and II Clement, Barnabas ("a general
resurrection"), and Tertullian ("the soul inherently immortal and death
unnatural, yet the same body will be raised") express the orthodox view.
I和II克萊門特，巴納巴斯（ "一般復活" ） ，以及戴爾都良（以下簡稱"內在靈魂不朽和死亡非自然的，但同樣的遺體將被提出" ） ，表達正統觀點。
Ignatius follows John: Christ is
eternal life, but "flesh and spirit" will be raised through the Eucharist
("medicine of immortality") and the Spirit.伊格如下約翰：基督，是永生的，但"肉體和精神"
，將普遍提高，通過聖體聖事（下稱"藥不死" ）和精神。 Origen insists that the natural body is
dissolved into dust, but will be raised and "advance to a spiritual body", so
striving to reconcile Hebrew and Platonic
ideas.淵源堅持認為天然的身體是溶解成塵，但會提出的"與時俱進，以一種精神體" ，因此力求調和希伯來語和柏拉圖式的想法。
Aquinas, too, held our fleshly bodies
rise and remain fleshly; like Tertullian, he finds spiritual uses for redundant
physical organs.阿奎那，也舉行了我們的肉體團體崛起，並保持肉體像戴爾都良，他覺得精神用途為多餘的身體器官。
A typical modern
statement runs: "The term immortality is preferable. The argument that religious
experience implies personal survival points to the immortality of the soul and
its values rather than to resurrection of the body."一個典型的現代運行聲明說：
"不朽的任期是可取的。論點宗教經驗意味著個人生存點，以靈魂和自己的價值觀念，而不是復活的身體" 。 This attracts many, who do not always
realize the values conserved by the traditional resurrection emphasis: the
permanence not only of abstract personality and values but of the individual,
with consciousness, relationships, memories, and love, against theories of
absorption ("a drop in the eternal ocean of being"), racial survival
("continuing to contribute to ongoing humanity"), or sentimental immortality
("to live in the hearts of those we love is not to
die").這吸引了許多人並不總是實現價值守恆由傳統的復活強調：耐久性不僅是抽象的人格和價值觀，但對個人，意識，人際關係，記憶和愛戴，對理論的吸收（
"變壞在永恆的海洋擺出一副" ） ，種族的生存（ "繼續作出貢獻，不斷人性化" ） ，或感性的不朽（下稱"住在心底的那些我們愛不是想死趁現在" ）
。 Essentially,
Christians believe that he who called men into being and into fellowship with
himself can sustain all persons under eternal conditions, in complete and
enriched humanity, in such bodily garment as eternal life
requires.基本上，基督徒相信他那些所謂的男人變成幸福和成獎學金，並由他可以維持所有的人下永恆的條件下，在完整和豐富了人類的，在這樣的身體服裝作為永恆的生命需要。
REO
White選舉事務處的白
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
DS Russell,
Between the Testaments; J. Baillie, And the Life Everlasting; JH Leckie, World
to Come and Final Destiny; Tertullian, On the Resurrection of the
Flesh.運輸局副局長羅素之間，約所有的J. baillie ，生命永恆;
JH的萊基，未來世界，並最終命運;戴爾都良，對復活的血和肉。
This subject
presentation in the original English
language這一主題演講，在原有的英語
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