Resurrection of
the Dead死人復活
General
Information 一般資料
In the
OT在OT
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).提出幾個注意事項OT以為遠離初期，普遍的，萬物有靈論的想法死後生存，這背後死靈（我心。28:8-9），葬禮的規定，死者的方向，陰間/冥府，陰間的鬼魂在朦朧的（以西結書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.日常觀察，再加上相信神照著自己的形象造人的身體，導致的信念，人是沒有“靈魂”，被囚禁在一個物理幀，但體現的精神，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.因此襲擊的恐怖陰間的disembodiment健忘，絕望，沒有知識或關係（二，三。12:23;職位7:9隊友。;
10:20-22;詩30:9;埃克爾斯9:2，5，10）。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（創23;
50:2，25;耶8:1; 14:16）。
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).在第一耶和華的規則並沒有超出死亡（Pss. 6:5;
88:10-12，以賽亞書38:18），直到預言的堅持對他的普遍的主權聲稱陰間的他的管轄範圍內（詩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).個人與神的關係的重點耶利米和以西結導致的來世的宗教觀念（詩16:8-11;
73:23-26）。 No shadow
existence could sustain divine fellowship, but only restoration to full
personality in resurrection (Matt.
22:31).無陰影的存在，可以維持神聖的獎學金，但只恢復到個性十足的復活（馬太福音22:31）。
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).渴望巨大的痛苦意味著大罪的指控無罪釋放，從工作考慮在陰間等待，直到神的忿怒過去和他釋放，將再次生活（約伯記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同樣出現在一些體形預期不朽。 Pss. PSS的。 73:17; 49:14-15; Isa.
73:17;以賽亞書49:14-15; 53:10ff. 53:10 FF。 similarly relieve the injustice of
suffering by the hope of life with God beyond
Sheol.同樣減輕痛苦生活的希望與超越陰間之神的不公。
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.有些人認為在主的日子的國家辯護和繁榮的承諾，除非局限於“的最後一代，”第一次提示復活的干預世代的思考，雖然何氏。 6:2; 13:14; Ezek. 6:2;
13:14;以西結書。 37:1-14 use
resurrection language as already familiar. 37:1-14使用復活語言已經很熟悉的。
Isa.伊薩。 24-27 (especially 25:6-8; 26:19ff.) and
Dan. 24-27（25:6-8; 26:19 FF）和丹。 12:1-4 anticipate the return of men in
bodily integrity to share Israel's
glory.圖12:1-4預計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“的生活”（忠實下迫害的猶太人），和“永恆的蔑視”（對誰加入猶太人的迫害，11:32
FF）。 No general
resurrection is implied: here, too, justice is the
argument.沒有復活的暗示：在這裡，太，公正的說法。
Zoroastrian,
Egyptian, Assyrian, and Babylonian allusions may be either sources or parallels
to developing Jewish thought.瑣羅亞斯德教，埃及，亞述和巴比倫的典故，可以是源或相似之處發展猶太思想。
Intertestamental
Apocalyptic Thought Intertestamental啟示思想
Intertestamental apocalyptic ranged
widely. Intertestamental，世界末日的範圍廣泛。 Some writers applied moral distinctions
within Sheol, with reward and punishment implying some degree of
judgment.有些作家適用於道德的區別在陰間，獎勵和懲罰某種程度的判斷。 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.).承諾，忠實的，尤其是烈士，包括地上的榮耀，正義同樣復活壓迫者（畸形）確認和懲罰（II載脂蛋白C。酒吧。比照馬克9:42起）。
Hellenized
Judaism preferred immortality of the soul, more richly conceived, to
resurrection of the body.希臘化猶太教的首選不朽的靈魂，更豐富的構思，復活的身體。 Palestinian Judaism clung to
resurrection.巴勒斯坦猶太教堅持復活。 "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）需要死後的生命（I-II諾），“赤身露體”（disembodiment）被唾棄的。
Some speak of a spiritual body,
counterpart to the physical and coexistent with
it.有些人講的是靈性的身體，對應的物理和與它共存。 I Enoch says the body buried will rise
"glorious"; II Apoc.我世孫以諾曾表示，將屍體埋上升的“輝煌”; II載脂蛋白C。 Bar.酒吧。 resembles I Cor.就像我肺心病。
15:35ff. 15:35 FF。 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.但持有的轉型來得晚，大部分發言的復活的身體“像天使一樣的光與神的榮耀”，其他需要既沒有食物，也沒有結婚。
Those raised to
share Messiah's temporary (earthly) or final (supernatural) kingdom will be
righteous (Jews).提出的那些問題，分享（塵世）彌賽亞的臨時或最終（超自然）王國將成為義人（猶太人）。 Other writers assume a general
resurrection; II Esdras, a resurrection of Messiah and all men after the
messianic age.其他作家的假設一般的復活II埃斯德拉斯後救世主的時代，一個復活的彌賽亞，所有的人。 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.在我伊諾克22那些已經受到懲罰留在陰間;那些沒有受到懲罰使用酷刑地獄，我伊諾克67有一些邪惡的判斷提出。
Apocalyptists invent various stages of
judgment, kingdom, resurrection. Apocalyptists發明的判斷，王國，復活的各個階段。
Test.測試。 Benj. BENJ。 10:6ff. 10:6 FF。 makes patriarchs rise first, then sons
of Jacob, then all men.使得先祖上升，然後雅各的兒子們，然後所有的人。 II Macc., perhaps following hints of
Isa.二Macc。，也許在伊薩的提示。 24-27 and Daniel, suggests martyrs
deserve priority. 24-27和Daniel，建議，烈士應優先。
By the first
century most Jews held to general resurrection; rabbis argued Abraham so
believed (Heb. 11:19).一世紀最猶太人舉行全面復活，拉比們認為這樣認為亞伯拉罕（希伯來書11:19）。
Pharisees expected resurrection of the
just (Acts 23:8), so probably did Essenes and Qumran
covenanters.法利賽人預期的復活剛剛（使徒行傳23:8），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).撒都該人否認復活不是“馬賽克”，並有可能作為一門外語的想法（馬可福音12:18;約瑟夫說，他們相信靈魂與身體死亡）。
A few, holding matter evil, denied
resurrection altogether.幾下，持有此事邪惡，完全否認復活。
In the
NT在NT
New Christian contributions
include基督教新的貢獻包括
- (1) Jesus'
teaching, set against his raising others to resume life, and predictions of
his own rising ("third day," not timeless immortality).
（1）耶穌的教導，提高人對他的恢復生命，自己的上升和預測（“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的聽眾，尤其是法利賽人，陰間/地獄（路加福音16:19起;
10:15），在道義上細分，部天使，歡迎族長，折磨（馬克9:43起。馬特。8:12
10:28），復活的獎學金（馬太福音8:11），獎勵（路加福音14:14）。 Jesus argues immortality from
experience of God and assumes this involves resurrection (Mark
12:18ff.).耶穌認為不朽的神的經驗，並假定這涉及到復活（馬可福音12:18 FF）。 The risen life is new, angelic, and
sexless.復活的生命是新的，純潔的，和無性。 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.).他的重點落在判斷，這似乎是即時（路加福音16:23;比照12:20），或在人的加冕禮的兒子（馬太福音25:31
FF）。 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（馬太福音25:41; 10:28;馬克12時26分），，但盧克20時35分起。;
14點14分建議對認證合格的復活有限。
- (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）耶穌的復活是基督教歷史上的關鍵事件的基礎上，彼得的福音（使徒行傳2:32）和保羅（使徒行傳17時18; 23:6; 26:6-8）。
Apostolic
testimony (Acts 3:26; 4:2, 33; I Cor. 15:3-11; Rom. 10:9) makes resurrection
essential in Christianity.使徒的見證（使徒行傳3:26;
4:2，33，我肺心病。15:3-11;羅馬書10:9）在基督教的復活必不可少的。 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（等待在陰間，持續性的傷口，“肉和骨頭”，可觸及，但“另一種形式”是無法識別的，通過門，消失）結合當前的想法，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).毫無疑問的事實創建一個新的基礎復活的希望（羅馬書8:11;哥林多前書6:14; 15:20
FF;哥林多後書4:14;帖前4:14;我的寵物。1:3， 21）通過基督的“人神提出了”（16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的觀點：離開共享榮耀（帖前4:15
FF），一般的復活和判斷（使徒行傳24:15; 17:31;羅馬書2:5 -
;哥林多後書5:10），恐怖的無形的赤身露體“（哥林多後書5:4）。 Paul develops three
themes:保羅開發三個主題：
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，並認為新的地為復活的希望。 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，基督徒必須記住，身體是上帝的，“基督的成員，”寺廟的精神，購買的基督（林前6:12 FF），義（羅6:12
FF）的儀器，車輛崇拜（羅馬書12:1）。 Man being embodied spirit, redemption
would remain incomplete without
resurrection.男子被體現的精神，的贖回將保持不完整的復活。
"We Shall All
Be Changed." “我們都要改變。”
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.希望做的“羞辱”的肉，過長的車輛罪（羅7:21-25腓立比書3:20-21），但沒有“裸”（哥林多後書5:1 -
5），保羅辯稱，為救我們的身體從腐敗，但不是（如希臘）的精神，為救我們的身體。 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).爭吵的人，強調解散，首選的不朽復活，保羅堅持身體復活的耶穌（林前15:1
FF）。然後面對反對者的品種體的性質（鳥類，魚類，穀物），每個適應它的環境，並斷言上帝將提供復活的靈魂與一個新的機構，光榮，廉潔，不朽的（見帖前4:16-17）。
The key words
"we shall be changed" imply continuity and
difference.關鍵的話：“我們應改變”意味著連續性和差異。 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，可能會出現一種全新的身體，使人體的瓦解，持久的生活，可以組織新的體現，同時保留身份，如發生（告訴我們）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，它也影響影響的土葬和火葬。 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").保羅並沒有想到這種轉換死亡，但出現（帖前4:14-17，我肺心病。15:23，51ff。），這是一個中間狀態更好，但不是最後的輝煌（腓立比書1
：23;比照使徒行傳7:60“睡眠”，“路加福音23:43”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”（腓3:11）涉及播種的精神，在此生活的天體所產生的精神“（羅馬書8:11），不斷死亡，並加快（哥林多後書4:10 FF，14）
，收穫永恆的生命（加拉太書6:8）。 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，共存的精神體正在不“的天使”，但“效法基督的榮耀的身體相似”（腓3:21），作為基督徒居住的復活的生命（羅6，弗2:1
FF。歌羅西書3:1 FF）。 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，完善的過程（林前15:12-20）復活是不是“過去的已經”（提摩太後書2:18）。
Johannine
reflection moves even nearer than Paul's toward incorporeal
immortality.約翰反射動作更近，比保羅的走向無形的不朽。 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（約翰福音3:36），忠實從來沒有看到死亡（8:51），信徒已經“越過”從生命死亡（5:24），作為那些誰愛（約翰福音3章：
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的最後一天，耶穌回答說，他本人和他的關係，構成了復活和生命（11:25;
17:3），就像他的信念，避免判斷和不信的判斷（約翰福音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（先在地上的，死後）通過死亡淬滅，所以信徒永遠不會死（8:51）。 Those who disobey the Son do not see
life (3:36).誰不服從的兒子看不到生活（3:36）。 As does Paul, John appears to discount
physical resurrection, yet 5:25, 28ff.至於保羅，約翰似乎折扣身體復活，但5:25，28ff。
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.聲明一般的復活，並6:39-40，44，54復活的信徒“最後一天”，幾乎沒有一個住宿的早期觀點或內插，因為拉撒路的修復這種生活和基督的身體復活的意思是這麼多約翰。
Faith was still
exploratory.信仰還是探索性的。
Further
Developments進一步的發展
Later thought further illustrates the
tension between Hebrew and Greek
emphases.後來想了想，進一步說明了希伯來文和希臘之間的緊張關係重點。 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.諾斯底二元論滲透基督教關於上帝，基督，教學與外星人希臘的原則和道德問題，本質上是邪惡的，必須銷毀，復活是不可能的。
But (except in asceticism) the church
rejected dualism.但（除了禁慾主義），教會拒絕二元論。 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（“復活”），良（“靈魂內在的不朽和死亡的不自然，但相同的身體會引發”）表示的正統觀點。 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：基督是永恆的生命，但將通過聖體聖事（“藥不死”）的精神提出“肉體和精神”。 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.奧利堅持認為，純天然的身體被分解成塵埃，但會提出，“推進到一種精神體”，因此力求調和希伯來語和柏拉圖的理念。 Aquinas, too, held our fleshly bodies
rise and remain fleshly; like Tertullian, he finds spiritual uses for redundant
physical organs.阿奎那，也認為我們的肉體的身體上升，並保持肉體的，如良，他發現精神的用途多餘的身體器官。
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."一個典型的現代語句運行：“是最好的長期不朽。宗教經驗的說法，意味著個人生存點的不朽的靈魂和它的價值，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，誰不總是實現由傳統的復活重點保守的價值觀：不僅是抽象的個性和價值觀，但個人的持久性，意識，人際關係，記憶和愛，對理論的吸收（“一滴在永恆的海洋“），的種族生存（繼續推動正在進行的人類”），或感傷的不朽（“住在我們所愛的心是不會死”）。
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.從本質上講，基督徒相信他的人叫男人到與自己相交，完整和豐富了人類永恆的條件下，可以保持所有的人，在這種身體上的服裝作為永恆的生活需要。
REO
White選舉事務處白
(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.
DS羅素之間的聖經，J.貝利，和生命永恆; JH萊基，世界的未來，並最終命運;良，在復活的肉。
This subject presentation in the original English language本主題介紹在原來的英文
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