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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).痛苦的基督提供榜樣，讓信徒的經驗（我的寵物。 2:21-25 ） ，並在一定意義上，他們參與，因此，在痛苦的基督（歌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).磨難是看聖經，因為完全是上帝的意志，以服務促進道德上的純潔性和神聖性（羅馬書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在善良和正義的神（見詹姆斯1:2-4 ，在那裡， "審判"或"誘惑"標籤似乎是同樣的經歷） ，從而充當試驗研究信奉的信念和領導，以更大的穩定與成熟。
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.耶穌應許磨難，作為必然的後果，他的信徒們在邪惡的宇宙（約翰16時33分） ，他們所能期待的，作為一種生活的方式。 The Apostle Paul echoes this viewpoint when he warns that godly believers will certainly suffer persecution (II Tim. 3:12-13).使徒保羅呼應這一觀點時，他警告說，神聖的信徒一定會遭受迫害（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了世界，以尋求他們的勝利，通過應用他的勝利。
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"憎惡的蒼涼" 。 （ 24:15 ）預言，在丹。 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時27分，一名褻瀆"神聖的地方" ，由一人，許多學者認為是一樣的"人的無法無天"的第二帖。 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居民朱迪亞，他們逃脫，並警告說，強度，其災害將幾乎decimate所有生命。 （ 24:15-22 ） 。
Since Jesus made this prophecy, major wars, catastrophes, and cosmic phenomena have stimulated belief in the presence of the great tribulation.自從耶穌所作的這個預言，大的戰爭，災難和宇宙現象沉渣的信念，在存在巨大磨難。 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，寧願去解釋這些事情，而是為特色的歷史作為一個整體，沒有特別eschatological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炒作的趨勢，目前的事件盡可能前兆偉大的磨難，有些人甚至試圖找出箴與這些候選人作為凱撒威廉二世與墨索里尼。
Adherents of the major millennial views place the great tribulation at different points in relation to the millennium. 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 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. 遺民主要千年的看法發生了很大的磨難，在不同點在千年都 postmillennialists和amillennialists把它作為一個簡單來說，不定時間內，在千禧年的結束，通常會找出它與反抗gog和瑪的牧師20:8-9 。 postmillennialists鑑於歷史走向基督的世界由教會和今後一個千年的未確定長度地球上最後在大磨難，並最終恢復了基督。 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.相比之下， amillennialists審議千年成為一個純粹的精神現實，從第一次的來臨，給第二，一段持久已有二千年，並最終在大磨難，有點不太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. One group, which describes itself as "historic" premillennialists, understands the great tribulation to be a brief but undetermined period of trouble. 以premillennialists千禧年是一個未來，從字面上1000年在地球上，偉大的磨難一個混亂的時期，對其中的歷史，更是目前移動，減少了，即應終止，由回歸基督之前千年，其中一組，其中形容自己是"歷史性" premillennialists ，理解偉大的磨難，以盡量簡短，但未確定時期的麻煩。 Another group, dispensational premillennialists, connects it with the seventieth week of Dan.另一批人， dispensational premillennialists ，連接它與第七十週丹。 9:27, a period of seven years whose latter half pertains strictly to the great tribulation. 9時27分，為期7年的下半年屬於嚴格向偉大的磨難。
Within the premillennial movement another issue, the time of the rapture of the church, has given rise to three views. 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.內部premillennial運動的另一個問題是，這個時間的破裂的教會，已經引起了三點看法。 pretribulationists （破裂之前第七十週） ，並midtribulationists （破裂，在中間的第七十週）察覺到大磨難，因為其特點由上帝所憎惡後，一個不信世界從哪個教會是必然的豁免。
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，只是一個激化什麼樣的磨難，教會遭受整個歷史中，教會和整個邏輯上一定要通過。 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.更近期的，新穎的觀點，在posttribulation營旨在保持緊迫的破裂，儘管事實顯著tribulational事件一定會進行干預。 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，事件的大磨難，將"潛力" ，但不確定他們圓滿。 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，人們可以回顧最近的歷史，看看事件實現了偉大的磨難。
WH
Baker貝克起
(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!傳譯安德森，即將王子;屬boettner ，千年;兆焦耳埃里克森，現代選擇在末世;氡岡德里，教會和磨難;錫根德里，
"詮釋學或時代精神作為決定性因素，在歷史上的末世"喉20:45-55 ;機管局赫克瑪，聖經和未來;哈特利是， 2噸，二， 778-79 ;傳譯schippers
， nidntt ，二， 807-9 ;每小時施利爾， tdnt ，三， 140-48 ;湯匙，韋伯，生活在陰影下的第二次來;四威爾遜，世界末日！
The Premillenarian Response to Russia
and Israel Since 1917; J. Walvoord, The Rapture
Question.該premillenarian回應俄羅斯和以色列自1917年以來的J. walvoord ，破裂的問題。
Tribulation is trouble or affiction of any kind (Deut. 4:30; Matt. 13:21; 2 Cor. 7:4).磨難是麻煩或affiction任何種類的（申命記4:30 ;馬特。 13時21分， 2肺心病。 7時04分） 。 In Rom.在ROM 。 2:9 "tribulation and anguish" are the penal sufferings that shall overtake the wicked. 2點09分"的磨難和痛苦" ，是刑法的苦難應當超越壞蛋。 In Matt.在馬特。 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem. 24:21 ， 29 ，這個詞是指災難的人參加銷毀耶路撒冷。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
This subject presentation in the original English language這一主題演講，在原有的英語
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