Because we are born in sin and therefore cannot live up to God's righteous standards, condemnation (damnation, the older synonym, has other connotations today) hangs over our heads like the sword of Damocles (II Pet. 2:3; Rom. 1:18; Eph. 5:5-6; Col. 3:5-6).因為我們是誕生於罪過，因此不能辜負上帝的正義標準，譴責（ damnation ，老的代名詞，有其他的內涵今日）籠罩在我們頭上像達摩克利斯之劍（二寵物。 2:3 ;光碟1 ： 18歲;以弗所書5:5-6 ;上校3:5-6 ） 。 God himself is the one who condemns (Job 10:2; Jer. 42:18; John 12:48).上帝是一個人譴責（就業10時02分;哲。 42:18 ;約翰12:48 ） 。 His condemnation is based on his justice, and such condemnation is deserved (I Kings 8:32; Rom. 3:8; Gal. 1:8-9).他的譴責，是建立在對正義，而這種譴責是當之無愧（列王8時32分;光碟。 3時08分;加爾。 1:8-9 ） 。 Condemnation comes to the wicked and unrepentant (Matt. 12:41-42; Luke 11:31-32; John 5:29; Rom. 5:16, 18; II Thess. 2:12; Rev. 19:2) and results in eternal punishment (Matt. 23:33), but no OT believer who trusted in God (Ps. 34:22) or NT believer who trusts in Christ (John 3:18; 5:24) will be condemned.譴責，到了邪惡和死不悔改。 （ 12:41-42 ;路加福音11:31-32 ;約翰5點29分;光碟。 5:16 ， 18歲;第二帖2時12分;牧師19時02分）和結果在永恆的處罰。 （ 23時33分） ，但沒有城市旅遊局的信徒，他們所信賴的上帝（詩篇34:22 ） ，或新台幣擁護者，他們相信，在基督裡（約翰3點18分; 5時24分） ，將受到譴責。 Jesus came to save rather than to condemn (John 3:17), and he frees us from final condemnation (Rom. 8:1-2).耶穌來拯救，而不是譴責（約翰3點17分） ，而且他使我們從最後的譴責（羅馬書8:1-2 ） 。
Conscience may cause us to condemn ourselves (I John 3:19-21), but no one can justly condemn the righteous if God is on his side (Isa. 50:9; Titus 2:7-8).良心可能使我們在譴責自己（約翰3:19-21 ） ，但沒有人可以理直氣壯地譴責正義的，如果是上帝對他身邊（以賽亞50:9 ;弟兄2:7-8 ） 。 In fact, the Lord prevents or reverses unfair condemnation by our enemies (Pss. 37:33; 79:11; 102:19-20; 109:31).事實上，主，防止或逆轉不公平的譴責，我們的敵人（ pss. 37:33 ; 79:11 ; 102:19-20 ; 109:31 ） 。 Self-righteous people should avoid condemning others (Job 32:3; Luke 6:37; Rom. 8:34; 14:3) because quickness to condemn may recoil on their own heads (Job 15:6; Ps. 34:21; Luke 6:37; Rom. 2:1; Titus 3:10-11).自我正義的人應該避免譴責別人（工作32:3 ;盧克6時37分;光碟。 8時34分; 14:3 ） ，因為快速譴責可能反沖對自己的頭（就業15時06分;聚苯乙烯。 34:21 ;盧克6時37分;光碟。 2:1 ;弟兄3:10-11 ） 。 Needless to say, it is the height of arrogance and folly for sinful people to condemn a just and omnipotent God (Job 34:17, 29; 40:8).不用說，這是高度的傲慢和愚蠢為罪孽深重的人，譴責公正和萬能的神（求職34:17 ， 29人; 40:8 ） 。
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It is not only human beings who are judged, however, God also judges other gods, real or imagined (Exod. 12:12; Num. 33:4; Jer. 10:14-15), and angels as well (II Pet. 2:4; Jude 6).它不僅是人類的人士判斷，不過，上帝也法官別的神，真實或想像（ exod. 12時12分;序號。 33:4 ;哲。 10:14-15 ） ，和天使，以及（二寵物。 2時04分;裘德6 ） 。 The devil himself is not exempt from such judgment (I Tim. 3:6).魔鬼本身並非是免受這種判斷（我添。 3時06分） 。 And although in the final analysis God is the only judge, he has chosen to allow us to participate with Christ in judging the world (Matt. 19:28; Luke 22:30; I Cor. 6:2; Rev. 20:4), including the angels (I Cor. 6:3).雖然在最後的分析中，神是唯一的法官，他選擇的，以使我們能夠參加與基督同在判斷世界。 （ 19時28分;路加福音22:30 ，我肺心病。 6時02分;牧師20時04分） ，其中包括天使（我肺心病。 6:3 ） 。
The story of Noah's flood contains several principles concerning divine judgment that are worth careful consideration.故事中的挪亞洪水包含幾個原則問題上神聖的判斷，是值得慎重考慮。 (1) God's judgments are never arbitrary. （ 1 ）上帝的判決永遠不會武斷。 Man's sin is God's sorrow (Gen. 6:5-6).人的罪過，是上帝的悲哀（創6:5-6 ） 。 The Lord is not capricious when he judges.耶和華是不是反复無常，當他的法官。 He makes a considered and deliberate decision before unleashing his punishment.他提出了審議，並商議決定之前釋放他的處罰。 (2) God can be counted on always to judge sin (Gen. 6:7). （ 2 ）神能指望總是來判斷單（創6時07分） 。 No sin escapes his notice; his judgment on sin is inevitable (Rom. 2:3; Heb. 9:27-27).沒有單梯上他的通知，他的判斷，單是不可避免的（羅馬書2:3 ;以弗所書9:27-27 ） 。 (3) God always announces judgment beforehand (Gen. 6:13). （ 3 ）上帝總是宣布判決之前（創6時13分） 。 He informs us that our evil deeds are condemned by him and will be judged by him.他在信中通知我們，我們的劣跡譴責他，並會判斷，由他來決定。 (4) God always gives sinners an opportunity to repent before judging them (see Acts 17:30-31; Rom. 2:4; II Pet. 3:9). （ 4 ）上帝總是給人罪人的一個機會之前，有悔改表現來看，他們（見行為17:30-31 ;光碟。 2時04分;第二寵物。 3時09分） 。 There was a period of 120 years of grace for the people of Noah's day (Gen. 6:3).曾有一段時期， 120年的寬限期，為人民的挪亞的一天（創6:3 ） 。 (5) God always follows through on his decision to judge (cf. Gen. 7:4 with vss. 12 and 23), once he has announced it and once people have had an opportunity to repent. （ 5 ）上帝總是如下通過對他的決定來判斷（參見將軍7時04分與VSS的12和23 ） ，一旦他宣布，它和人們一旦有機會悔改。 His judgments are irreversible.他的判斷是不可逆轉的。 (6) God's judgments always lead to death (see Jer. 51:18; Hos. 6:5). （ 6 ）上帝的判斷總是導致死亡（見哲。 51:18 ;居者有其屋。 6時05分） 。 Gen. 7:17-24, the only paragraph in the flood narrative that does not contain the name of God, reeks with the smell of death.將軍7:17-24 ，唯一段在洪水敘述，不包含以上帝的名義，該書作者Jeffrey Young與嗅覺的死因。 When judgment results in death, God is no longer there.當判決結果在死亡，上帝不再存在。
But the flood story teaches us also that (7) God's judgments always include elements of both justice and grace.但洪水的故事告訴我們，也表示， （ 7 ）上帝的判決中一定要包括的內容既公義和恩典。 Though the story of the flood begins with judgment, it ends with redemption; though it begins with a curse (Gen. 6:7), it ends with a covenant (9:11).雖然故事的防洪始於判斷，它兩端與贖回，雖然它是從一種詛咒（創6時07分） ，它的最後一盟約（ 9時11分） 。 If judgment always issues life.如果判斷問題，始終生活。 Judgment is never God's last or best word to those who believe in him, because "mercy triumphs over judgment" (James 2:13).判斷是從來沒有上帝的最後還是最好的詞來那些相信他，因為"慈悲戰勝判斷" （詹姆斯2時13分） 。
R
Youngblood r楊布拉德
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
L. Morris, The
Biblical Doctrine of Judgment; R. Youngblood, How It All Began; F. Buchsel,
TDNT, III, 921-54; W. Schneider et al., NIDNTT, II,
361-71.屬莫里斯，聖經教義的判斷;傳譯楊布拉德，這一切是如何開始的;樓buchsel ， tdnt ，三， 921-54 ;總統施耐德等人，
nidntt ，二， 361-71 。
This subject will be treated under two heads:這個問題會在治療下，兩國元首：
I. Divine Judgment Subjectively and Objectively Considered;一，神聖的主觀判斷和客觀地考慮;
II.二。 Pre-Christian Beliefs Concerning Judgment after Death.前基督教信仰有關判決後死亡。
Particular Judgment and General Judgment will be treated in separate articles.特別是判斷和一般判斷，將處理單獨條款。
I. DIVINE JUDGMENT SUBJECTIVELY AND OBJECTIVELY CONSIDERED一，神聖的主觀判斷和客觀地考慮
Divine judgment (judicium divinum), as an immanent act of God, denotes the action of God's retributive justice by which the destiny of rational creatures is decided according to their merits and demerits.神聖的判決（ judicium divinum ） ，作為一個內在的上帝的旨意，是指行動的上帝的報復性正義其中命運理性的動物，是決定根據自己的長處和短處。 This includes:這包括：
God's knowledge of the moral worth of the acts of free creatures (scientia approbationis et reprobationis), and His decree determining the just consequences of such acts;上帝的知識，道德價值的行為自由的動物（科學approbationis等reprobationis ） ，和他的法令，確定剛才的後果，這種行為;
the Divine verdict upon a creature amenable to the moral law, and the execution of this sentence by way of reward and punishment.神聖的判決書後，某種生物屈從道德律，並執行這句話的方式，獎勵和懲罰。
It is clear, of course, that the judgment, as it is in God, cannot be a process of distinct and successive acts; it is a single eternal act identical with the Divine Essence.很顯然的，當然，這項判決，因為它是上帝，不能是一個過程，具有鮮明的，並連續行為，它是一個單一的永恆法完全相同的神聖本質。 But the effects of the judgment, since they take place in creatures, follow the sequence of time.但這種影響的判斷，因為它們發生在動物的，按照順序的時候。 The Divine judgment is manifested and fulfilled at the beginning, during the progress, and at the end of time.神聖的判斷是體現和履行在開始時，在進步，並在去年底的時候。 In the beginning, God pronounced judgment upon the whole race, as a consequence of the fall of its representatives, the first parents (Genesis 3).在開始時，上帝判決宣判後，整場比賽，作為一個後果是秋天，它的代表，首先家長說（ 3 ） 。 Death and the infirmities and miseries of this were the consequences of that original sentence.死神與軟弱和苦楚是這個人的後果，認為原判決。 Besides this common judgment there have been special judgments on particular individuals and peoples.除了這個共同的判斷有特殊的判斷，尤其是個人和人民的意願。 Such great catastrophes as the flood (Genesis 6:5), the destruction of Sodom (Genesis 28:20), the earthquake that swallowed up Core and his followers (Numbers 16:30), the plagues of Egypt (Exodus 6:6; 12:12), and the evil that came upon other oppressors of Israel (Ezekiel 25:11; 28:22) are represented in the Bible as Divine judgments.這麼大的災難，因為洪水（創6時05分） ，銷毀據路透社11 （創28:20 ） ，地震吞噬了核心和他的追隨者（數字16:30 ） ，瘟疫的埃及（出埃及記6時06分; 12時12分） ，與邪惡來到後，其他壓迫者的以色列（以西結書25:11 ; 28:22 ）都派代表參加聖經作為神的判決結果。 The fear of God is such a fundamental idea in the Old Testament that it insists mainly on the punitive aspect of the judgment (cf. Proverbs 11:31; Ezekiel 14:21).害怕神的是這樣一個基本的理念在舊約它要堅持主要就懲罰性方面的判斷（參見諺語11時31分;以西結14時21分） 。 An erroneous view of these truths led many of the rabbis to teach that all the evil which befalls man is a special chastisement from on high, a doctrine which was declared false by Christ.這樣一種錯誤的看法，這些真理，導致很多的拉比教導所有邪惡的遭遇，其中一名是一個特殊的責罰，從高，一個學說被宣布為假基督。
There is also a judgment of God in the world that is subjective.還有一個神的審判，在世界上是主觀的。 By his acts man adheres to or deviates from the law of God, and thereby places himself within the sphere of approval or condemnation.由於其行為人，堅持還是背離了上帝的法規，從而使地方自己內部領域的審批或譴責。 In a sense, then, each individual exercises judgment on himself.在一定意義上，然後，每個人練習判斷自己。 Hence it is declared that Christ came not to judge but to save (John 3:17; 8:15; 12:47).因此，我們不能宣布基督來到並非判斷，但為了節省（約翰3點17分; 8:15 ; 12時47分） 。 The internal judgment proceeds according to a man's attitude: towards Christ (John 3:18).內部收益判斷，根據一個人的態度：實現人人共享的基督（約翰3點18分） 。 Though all the happenings of life cannot be interpreted as the outcome of Divine judgment, whose external manifestation is therefore intermittent, the subjective judgment is coextensive with the life of the individual and of the race.雖然都在發生的生活不能被解釋為成果的神聖判斷，其外部表現，因此，間歇性的，主觀的判斷是共存與個人的生活和比賽。 The judgment at the end of time will complement the previous visitations of Divine retribution and will manifest the final result of the daily secret judgment.該判決在去年底的時候，將配合以往visitations的神靈的懲罰，並會表現出最後的結果，每天秘密的判斷。 By its sentence the eternal destiny of creatures will be decided.其一句永恆命運的動物，將待決定。 As there is a twofold end of time, so there is likewise a twofold eternal judgment: the particular judgment, at the hour of death, which is the end of time for the individual, and the general judgment, at the final epoch of the world's existence, which is the end of time for the human race.這裡存在一個雙重的結束時間，所以同樣具有雙重永恆的判斷：特定的判斷，在一小時的死亡，這是最後的時間，讓個人，和一般的判斷，在最後一次劃時代的世界存在的，這是去年底的時候，為人類。
II.二。 PRE-CHRISTIAN BELIEFS CONCERNING JUDGMENT AFTER DEATH前基督教信仰有關判決後死亡
The idea of a final readjustment beyond the grave, which would rectify the sharp contrast so often observed between the conduct and the fortune of men, was prevalent among all nations in pre-Christian times.構思最後調整超出了嚴重的，這將改善形成鮮明對比的，所以常常觀察之間的行為與財富的男人，是普遍存在的所有國家之間在前基督教時代。 Such was the doctrine of metempsychosis or the transmigration of souls, as a justification of the ways of God to man, prevailing among the Hindus of all classes and sects, the Pythagoreans, the Orphic mystics, and the Druids.這是中庸metempsychosis或輪迴的靈魂，作為一個理由的方式上帝男子，當時其中印度教徒的各階層和各教派， pythagoreans ， orphic神秘主義者和druids 。 The doctrine of a forensic judgment in the unseen world, by which the eternal lot of departed souls is determined, was also widely prevalent in pre-Christian times.該學說的一個法醫的判斷，在看不見的世界，其中有很多永恆的靈魂離開了決心，也獲得廣泛流行的前基督教時代。
The Egyptian idea of the judgment is set forth with great precision of detail in the "Book of the Dead", a collection of formulae designed to aid the dead in their passage through the underworld (EGYPT).埃及的想法判決提出了非常精密的細節，在"書的死亡" ，這是一個收集公式旨在幫助死者在他們通過黑社會（埃及） 。 The Babylonians and the Assyrians make no distinction between the good and the bad so far as the future habitation is concerned.巴比倫人和亞述人不區分好的和壞的，所以對於將來的居住情況感到關注。 In the Gilgames epic the hero is marked as judge of the dead, but whether his rule was the moral value of their actions is not clear.在gilgames史詩英雄，其標誌是擔任法官的死，但無論他的統治是道德價值對他們的行為並不很清楚。 An unerring judgment and compensation in the future life was a cardinal point in the mythologies of the Persians, Greeks, and Romans.一個無誤的判斷和補償，在今後的生活中是一個最基本的一點，在神話的波斯人，希臘人，羅馬人。 But, while these mythological schemes were credited as strict verities by the ignorant body of the people, the learned saw in them only the allegorical presentation of truth.但是，儘管這些神話計劃被記為嚴格verities由無知身體的人，據悉，從他們身上看到了，只有寓言陳述事實。 There were always some who denied the doctrine of a future life, and this unbelief went on increasing till, in the last days of the Republic, skepticism regarding immortality prevailed among Greeks and Romans.有總是有些人否認該學說作為未來的生活，這不信者又增加至，在過去幾天的共和國，持懷疑態度，對於普遍存在的不朽之間希臘人和羅馬人。
With the Jews.與猶太人。 the judgment of the living was a far more prominent idea than the judgment of the dead.判決的生活是一個更為突出的想法比判斷死者。 The Pentateuch contains no express mention of remuneration in the future life, and it was only at a comparatively late period, under the influence of a fuller revelation, that the belief in resurrection and judgment began to play a capital part in the faith of Judaism.該pentateuch並無明文提及的報酬，在今後的生活中，它只是在一個相對後期的影響下，更全面的啟示，相信在復活和判斷能力，開始發揮資本的一部分，在信仰猶太教。 The traces of this theological development are plainly visible in the Machabean era.的痕跡，這神學發展，是赤裸裸地看見在machabean時代。 Then arose the two great opposing parties, the Pharisees and the Sadducees, whose divergent interpretations of Scripture led to heated controversies, especially regarding the future life.當時產生了兩個偉大的反對黨派，法利賽和撒都該人，其不同的解釋經文導致了激烈的爭論，尤其是關於未來的生活。 The Sadducees denied all reward and penalty in the hereafter, while there opponents encumbered the truth with ludicrous details.該撒都該人否認了所有的獎勵與懲罰，在來世，而對手作保真理與荒謬的細節。 Thus some of the rabbis asserted that the trumpet which would summon the world to judgment would be one of the horns of the ram which Abraham offered up instead of his son Isaac.因此，一些拉比聲稱小號將召集世界各地的判決將會是其中一個角的羊，其中亞伯拉罕優惠，而不是他的兒子以撒。 Again they said: "When God judges the Israelites, He will stand, and make the judgment brief and mild; when He judges the Gentiles, he will sit and make it long and severe."再次，他們說： "當上帝法官以色列人，他將立場，並作出判斷短暫和溫和的，當他的法官外邦人，他將參加並使其長期和嚴重的" 。 Apart from such rabbinical fables, the current belief reflected in the writings of the rabbis and the pseudographs at the beginning of the Christian Era was that of a preliminary judgment and of a final judgment to occur at the consummation of the world, the former to be executed against the wicked by the personal prowess of the Messiah and of the saints of Israel, the latter to be pronounced as an eternal sentence by God or the Messiah.除了這些猶太教寓言，目前的信仰，反映在著作的拉比和pseudographs在開始的基督教時代是一個初步的判斷和對最後判決將發生在圓滿的世界，前者被處決反對邪惡，由個人大顯神通的彌賽亞和聖徒的以色列，而後者要突出它作為一個永恆的刑期由上帝或彌賽亞。 The particular judgment of the individual person is lost sight of in the universal judgment by which the Messiah vindicate the wrongs endured by Israel.具體的判斷，就個別人拋諸腦後，在普遍判斷，其中彌賽亞平反錯誤所經受的以色列。 With Alexandrian Judaism, on the contrary, with that at least of which Philo is the exponent, the dominant idea was that of an immediate retribution after death.與亞歷山大猶太教，與此相反，同表示，至少其中斐洛是指數，主導思想是，一個即時報應後死亡。 The two dissenting sects of Israel, the Essenes and the Samaritans, were in agreement with the majority of Jews as to the existence of a discriminating retribution in the life to come.兩個教派的反對以色列， essenes和撒瑪利亞，分別在協定與大多數猶太人，以確實存在一種歧視，遭報應的生命來。 The Essenes believed in the preexistence of souls, but taught that the after-existence was an unchanging state of bliss or woe according to the deeds done in the body.該essenes相信在preexistence的心靈，但教授表示，離職後的存在是一個不變的狀態布利斯或災據事蹟做了身體。 The eschatological tenets of the Samaritans were at first few and vague.該eschatological原理撒瑪利亞人，在最初數和模糊的。 Their doctrine of the resurrection and of the day of vengeance and recompense was a theology patterned after the model of Judaism, and first formulated for the sect by its greatest theologian, Marka (AD fourth century)其學說的復活和一天的復仇和賠償是一個神學的圖案後，該模型的猶太教，並首先制定了為教派，其最大的神學家，馬爾卡（公元4世紀）
Publication information Written by JA McHugh.出版信息書面司法機構政務長mchugh 。 Transcribed by Donald J. Boon.轉錄由現任j.好事。 The Catholic Encyclopedia, Volume VIII.天主教百科全書，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
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