Eschatology, a term of Greek derivation meaning literally "discourse about last things," typically refers to the Judeo Christian doctrine of the coming of the kingdom of God and the transformation or transcendence of history.末世，任期希臘語派生字面上的意思"話語約上的東西" ， 通常是指以猶太教基督教教義的到來，神的國度和改造還是超越歷史的進程。
The distinction between transformation and transcendence reflects the difference between Old Testament messianism, which looked for the coming of the kingdom of God within a historical framework, and New Testament apocalypticism, which expected the total dissolution of the world at the last judgment.區分轉型與超越體現區別舊約messianism ，尋找未來的神的國度一種歷史框架，以及新約聖經大衛教派，其中，預計總溶解世界上最後的判斷。
The end of history in Western religions, however, is not a cyclical return to a primordial world outside history as it is in the eschatologies of non Western religions, such as Buddhism and Hinduism.歷史的終結，在西方的宗教，但是，是不是一個週期性回歸到原始世界歷史之外，因為它是在eschatologies非西方宗教，如佛教和印度教。 In the Judeo Christian tradition, even the dissolution of history is based in a historical future.在猶太教和基督教的傳統，即使在解散歷史，是基於在一個歷史的未來。 The New Testament concept of Parousia ("coming presence") appears to refer to both the present and the continuing Salvation among believers in Jesus Christ and the literal Second Coming of Christ that will bring an evil world to judgment before salvation.新約聖經的概念，達到圓滿（下稱"未來存在" ） ，似乎是指無論現在和持續救贖之間，信教耶穌基督和字面耶穌第二次來表示，將帶來一個邪惡的世界，以判斷前，救贖。 The latter view is reflected in Millenarianism, which also teaches an Antichrist. 後者的看法是，反映在millenarianism ，其中還教授的一個箴。
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Bibliography
參考書目
TJJ Altizer, The
Descent into Hell (1970); RK Bultmann, The Presence of Eternity: History and
Eschatology (1957); RH Charles, Eschatology: The Doctrine of the Future Life in
Israel, Judaism and Christianity (1899 - 1963); M Eliade, Cosmos and History
(1959); WH Gloer, ed., Eschatology and the New Testament (1988); D Gowan,
Eschatology in the Old Testament (1985); PC Phan, Eternity in Time
(1988). tjj altizer ，後裔入地獄（ 1970年） ;在RK布特曼，在場的永恆：歷史與末世（ 1957年）
;銠查爾斯末世：中庸之道，未來生活在以色列，猶太教和基督教（ 1899 -1 963） ;米eliade ，宇宙的歷史（ 1959年）
;格勒厄起，海關，末世和新約聖經（ 1988條） ， d gowan ，在末世舊約（ 1985年） ;籌委會藩，在永恆的時間（ 1988年） 。
Eschatology is literally "discourse about the last things," doctrine concerning life after death and the final stage of the world.末世是字面上的"話語約上的東西， "主義關於死後的生命，並在最後階段對世界的看法。 The origin of this doctrine is almost as old as humanity; archaeological evidence of customs in the Old Stone Age indicates a rudimentary concept of immortality.起源學說，這幾乎是同樣久遠的人類;考古證據的，海關在舊石器時代，標誌著一個起碼的概念不朽。 Even in early stages of religious development, speculation about things to come is not wholly limited to the fate of the individual.即使在早期階段，宗教發展，炒作的東西來，是不是完全限於命運個人。 Such devastating natural phenomena as floods, conflagrations, cyclones, earthquakes, and volcanic eruptions have always suggested the possibility of the end of the world.這種毀滅性的自然現象，洪水，火災，龍捲風，地震和火山噴發一直建議的可能性，世界的末了。 Higher forms of eschatological thought are the product of a complex social organism and an increased knowledge of natural science.更高形式的eschatological以為都是該產品的一個複雜的社會有機體，並增加了知識的自然科學。 Often myths of astrological origin, the concept of retribution, or the hope of deliverance from present oppressions provided the material or motive for highly developed eschatologies.常常神話星座起源，概念的報應，還是希望能救我們脫離目前的壓迫提供了物質或動機為高度發達的eschatologies 。 Prolonged observation of planetary and solar movement made possible the conception of a recurrence, at the end of the present cycle, of the events connected with the origin of the world and a renovation of the world after its destruction.長期觀察行星和太陽的運動成為可能的概念再次出現，到了最後，本週期，在該事件與世界的本源和改造世界上僅次於其銷毀。
The development of eschatological speculation, therefore, generally reflects the growth of human intellectual and moral perceptions, the larger social experience of men and women, and their expanding knowledge of nature.發展eschatological投機，因此，普遍反映增長的人類智力和道德觀念，較大的社會經驗的男人和女人，以及他們的擴展知識的性質。 The outward forms of the doctrine of eschatology vary, however, according to the characteristics of the environment and of the peoples.向外形式的學說末世各有不同，但是，根據我的特點，環境和人民。
The ideas held throughout history concerning the future of the world and of humanity are only imperfectly known today.這個想法在整個歷史上的關於世界的未來，以及人類是唯一不完美的知名今天。 The belief in a coming destruction of the world by fire or flood is found among groups in the Pacific islands as well as among American aborigines; this belief probably did not originate in astronomical speculation, but was rather engendered by some terrifying earthly experience of the past.相信在未來的世界將要毀滅的火災或水災，發現各組間在太平洋島嶼之間以及美洲原住民;這種信念可能沒有起源於天文數字的投機活動，而是產生了一些可怕的人間過去的經驗。 The ancient Persians, who adopted the doctrines of their religious teacher Zoroaster, developed the basic idea of the coming destruction of the world by fire into the concept of a great moral ordeal.古代波斯人，他們通過學說他們的宗教教師zoroaster ，發展的基本構想，未來世界將要毀滅的，由火災的概念，一個偉大的道德磨難。 According to this belief, at the end of the world the worshipers of the lord Mazda will be distinguished from all other people by successfully enduring the ordeal of molten metal, and the good will then be rewarded.根據這一信念，在去年底的世界會眾的主馬自達將有別於其他所有的人，成功地承受磨難的熔融金屬，以及良好的，然後得到回報。 This concept is found in the Gathas, the earliest part of the Avesta, the bible of Zoroastrianism.這個概念被發現在該gathas ，最早的一部分，該avesta ，聖經的zoroastrianism 。 It is not certain that the idea of a resurrection from death goes back to the period represent ed by the Gathas.這是不能肯定的想法一復活，從死亡追溯到期間代表署所gathas 。 But the Greek historian Herodotus seems to have heard of such a Persian belief in the 5th century BC, and Theopompus of Chios, the historian of Philip II, king of Macedon, described it as a Mazdayasnian doctrine.但希臘歷史學家希羅多德似乎聽到了這樣一個波斯語的信仰是在公元前5世紀，並theopompus的流行病，歷史學家菲利普二，國王macedon ，形容這是作為一個mazdayasnian教義。
Similarities can be seen between the ancient Greek concepts of heaven and hell and those of Christian doctrine.相似之處，可以看出，與古希臘的概念，天堂與地獄與基督教的教義。 The Homeric poems and those of Hesiod show how the Greek mind conceived of the future of the soul in Elysium or in Hades.在荷馬的詩與那些赫希爾德查看如何希臘語記構思未來的靈魂，在elysium還是在地獄。 Through the Orphic and Eleusinian mysteries this thought was deepened.通過orphic和eleusinian奧秘，這一思想深化。 That the future of nations and the world also played an important role in Greek and Roman thought is evident from the prophecies of the Sibyls.指出，未來的國家和世界上也發揮了重要作用，在希臘羅馬思想是顯而易見的，從預言的sibyls 。 An eschatological philosophy dominated the epoch ushered in by the conquests of Alexander the Great, and Greco-Roman thought became suffused with Oriental ideas in its speculation upon the future of the world.一個eschatological哲學主宰的時代，迎來了所征服的亞歷山大大帝，及希臘羅馬式的思考，成為瀰漫東方理念在其投機後，世界的未來。 In a similar manner the Scandinavian idea of the destruction of the earth by fire and its subsequent renovation under higher heavens-to be peopled by the descendants of the surviving pair, Lif and Lifthrasir (as set forth in the Elder Edda) - reflects an early Nordic interpretation of the idea of hell and heaven.以類似方式斯堪的納維亞的想法毀滅地球的火災及其以後的改造下，更高老天爺-被peopled由後裔尚存一雙， LIF和lifthrasir （所列老edda ） -反映了早期北歐解釋的想法地獄和天堂。
After the conquest of Palestine by the Roman general Pompey the Great in 63 BC, the Jews longed for a descendant of the line of David, king of Israel and Judah, who would break the Roman yoke, establish the empire of the Jews, and rule as a righteous king over the subject nations.之後，征服巴勒斯坦，由羅馬將軍pompey偉大，在公元前63 ，猶太人渴望能夠有一個後代路線大衛，以色列的國王和猶大，他們將打破羅馬枷鎖，建立帝國的猶太人，而治之作為一個正義的國王超過主題國。 This desire ultimately led to the rebellion in AD 66-70 that brought about the destruction of Jerusalem.這一願望最終導致叛亂專案66-70導致毀滅耶路撒冷。 When Jesus Christ proclaimed the coming of the kingdom of heaven, it was natural, therefore, that despite his disavowal, he should be understood by some to be a claimant to the kingship of the Jews.當耶穌宣布未來的天國，這是自然的事，因此，儘管他disavowal ，他應該明白，有些成為索賠人向王權的猶太人。 His disciples were convinced that he would return as the Messiah upon the clouds of heaven.他的弟子們都確信，他將回報以彌賽亞後，雲彩的天堂。 It is unlikely, however, that the final judgment and the raising of the dead were ever conceived by an adherent of the Jewish faith as functions of the Messiah.這是不可能的，但是，最後的判決和提高死者都是以往所設想的一個堅持信仰猶太教作為職能的彌賽亞。
In Christian doctrine, eschatology has traditionally included the second advent of Christ, or Parousia, the resurrection of the dead, the last judgment, the immortality of the soul, concepts of heaven and hell, and the consummation of the kingdom of God.在基督教的教義，末世歷來列入第二來臨的基督，或圓滿，死人復活，最後審判，靈魂，觀念的天堂與地獄，並圓滿的神的國度。 In the Roman Catholic church, eschatology includes, additionally, the beatific vision, purgatory, and limbo.在羅馬天主教會，包括末世，此外， beatific視野，煉獄，而無所適從。
Although the great creeds of Christendom affirm the belief in a return to the son of God to judge the living and the dead, and in a resurrection of the just and the unjust, Christianity through the centuries has shown wide variation in its interpretation of eschatology.雖然偉大教義的基督教肯定的信念，回到上帝的兒子來判斷活人與死人，而且在復活的公正和不公正，基督教經過數百年已表現出很大的差異在解釋末世。 Conservative belief has usually emphasized a person's destiny after death and the way in which belief in the future life affects one's attitude toward life on earth.保守的信仰通常強調一個人的命運後，死亡和以何種方式信念，在今後的生活中影響一個人的態度，地球上的生命。 Occasionally certain sects have predicted the imminent end of the world.有時某些教派曾預測，即將結束的世界。
Islam adopted from Judaism and Christianity the doctrine of a coming judgment, a resurrection of the dead, and everlasting punishments and rewards.伊斯蘭教通過從猶太教和基督教的教義是一位未來的判斷，從死中復活的，永久的懲罰和獎勵。 Later, contact with Persian thought greatly enriched Islamic eschatology.後來，接觸波斯語思想，極大地豐富了伊斯蘭末世。 Especially important was the belief in the reincarnation of some great prophet from the past.尤其重要的是信念，在輪迴的一些偉大的先知，從過去。 Time and again the world of Islam has been stirred by the expectation of Mahdi, the Muslim messiah, to reveal more fully the truth, or to lead the faithful into better social conditions on earth.一次又一次的伊斯蘭世界已經激起所期望的馬赫迪，穆斯林彌賽亞，以揭示更充分事實，或帶領信徒到更好的社會條件，在地球上。 Iran and Africa have had many such movements.伊朗和非洲曾經有過多次這樣的動作。
In modern Judaism the return of Israel to its land, the coming of the Messiah, the resurrection of the dead, and everlasting retribution are still expected by the Orthodox, but the more liberal base the religious mission of Israel upon the regeneration of the human race and upon hope for immortal life independent of the resurrection of the body.在現代猶太教返回以色列對其土地，未來的彌賽亞，從死中復活的，永久的報應仍可望由東正教，但更自由基地的宗教使命以色列後，再生的人類經希望不朽的生命獨立的復活的身體。
Eschatology is traditionally defined as the doctrine of the "last things" (Gr. eschata), in relation either to human individuals (comprising death, resurrection, judgment, and the afterlife) or to the world.末世是傳統上被定義為教義的"最後的事物" （ gr. eschata ） ，在有關要么人類個體（包括死亡，復活，判斷力差，來世） ，或到世界各地。 In this latter respect eschatology is sometimes restricted to the absolute end of the world, to the exclusion of much that commonly falls within the scope of the term.在這方面，後者是末世，有時還受到限制，以絕對世界的末了，而排除許多常見的是屬於一詞的範圍。 This restriction is unwarranted by biblical usage: the Hebrew be'aharit hayyamim (LXX en tais eschatais hemerais, "in the last days") may denote the end of the present order or even, more generally, "hereafter."這項限制是不必要的，由聖經的用法：希伯來語be'aharit hayyamim （ lxx恩tais eschatais hemerais ， "在最後的日子" ） ，可能是指年底現行秩序或什至更一般地說， "來世" 。
The biblical concept of time is not cyclical (in which case eschatology could refer only to the completion of a cycle) or purely linear (in which case eschatology could refer only to the terminal point of the line); it envisions rather a recurring pattern in which divine judgment and redemption interact until this pattern attains its definitive manifestation.聖經中的概念，時間是不是週期性的（在這種情況下末世可能只是指完成一個週期） ，也不是單純的線性（在這種情況下，可以末世僅指終點的路線） ，它的設想，而不是一再出現的格局這神聖的判斷和贖回互動，直到這個模式達到，其最終的表現形式。 Eschatology may therefore denote the consummation of God's purpose whether it coincides with the end of the world (or of history) or not, whether the consummation is totally final or marks a stage in the unfolding pattern of his purpose.末世因此可能是指圓滿的上帝的宗旨，是否符合世界的末了（或歷史）與否，是否圓滿，是完全最後還是標誌著一個階段，在開展模式，其目的。
According to Pss.據PSS的。 73 and 139 one who walks with God in life cannot be deprived of his presence in death: "If I make my bed in Sheol, thou art there!" 73條和第139條之一，社會各界人士與上帝，在生命不能被剝奪了他的存在，死亡的： "如果我讓我的床sheol ，祢有" ！ (Ps. 139:8). （詩篇139:8 ） 。 While Job and his friends generally discount the possibility of life after death (Job 14:10 - 12) and do not suppose that the comforts of a future existence can compensate for the sufferings of the present, Job asserts, in a moment of triumphant faith, that if not in this life then after death he will see God rise up to vindicate him (Job 19:25 - 27).而就業和他的朋友們一般折扣的可能性後，生活死亡（求職14:10 -1 2） ，不要假設舒適的未來存在，可以彌補的痛苦，目前，求職斷言，在一剎那間的戰無不勝的信念說，如果不是在這生活，然後死亡後，他所見到的神起來，以證明他（指就業19時25分-2 7） 。
The hope of national resurrection finds earlier expression than that of individual resurrection.民族的希望復活認定較早表達比個別復活。 In Ezekiel's vision of the valley of dry bones, where the divine breath breathes new life into corpses, a national resurrection is in view: "These bones are the whole house of Israel" (Ezek. 37:11).在以西結的遠見山谷幹骨頭，而神聖的氣息呼吸注入新的生命體，一個國家的復活，是在觀點： "這些人骨是整個以色列家" （ ezek. 37:11 ） 。 National resurrection may also be promised in Isa.全國復活也可能答應在伊薩。 26:19: "Thy dead shall live, their bodies shall rise." 26:19 ： "你死不得活，他們的身體會上升" 。 Individual resurrection first becomes explicit in Dan.個別復活首次成為明確丹。 12:2. 12:2 。
The persecution of martyrs under Antiochus Epiphanes gave a powerful impetus to the resurrection hope.迫害烈士下安提阿古epiphanes了強大的動力，以復活的希望。 Henceforth belief in the future resurrection of at least the righteous dead became part of orthodox Judaism, except among the Sadducees, who claimed to champion the oldtime religion against Pharisaic innovations.從此相信，在未來的復活，至少正義死成了一部分正統猶太教，除其中撒都該人，他們自稱是冠軍了oldtime宗教反pharisaic創新。 With this new emphasis goes a sharper distinction between the posthumous fortunes of the righteous and the wicked, in Paradise and Gehenna respectively.這一新的工作重點有雲銳利的區別追授命運的正義與邪惡，在天堂和地獄之分別。
In the earliest significant mention of this "day of the Lord" (Amos 5:18 - 20) the Israelites are rebuked for desiring it so eagerly because it will bring not light and joy (as they hope) but darkness and mourning.在最早的顯著提這個"主日" （阿莫斯5時18 -2 0）以色列人都斥責為渴望如此急切，因為它會帶來不輕與喜悅（他們希望） ，但黑暗和哀傷。 Since Yahweh is utterly righteous, his intervention to vindicate his cause must involve his judgment on unrighteousness wherever it appears, especially among his own people, who had exceptional opportunities of knowing his will.由於雅威是完全正義的，他的干預，以維護他的事業，必須有他的判斷，對不正的地方，它出現時，尤其是在他自己的人，曾在特殊的機會，不知他的意志。
Psalmists and prophets recognized that, while Yahweh's kingship was exercised in many ways, the reality which they saw fell short of what they knew to be the ideal. psalmists和先知們認識到，雖然雅威的王位是行使在許多方面，現實的，他們看到了低於他們知道自己有哪些必須的理想。 Even in Israel Yahweh's sovereignty was inadequately acknowledged.即使是在以色列雅威的主權是不夠公認的事實。 But one day the tension between ideal and reality would be resolved; on the day of Yahweh his kingship would be universally acknowledged, and the earth would be filled with "the knowledge of the Lord" (Isa. 11:9; Hab. 2:14).但一天的緊張局勢在理想與現實之間將得到解決;公佈之日雅威他的王位，將成為舉世公認的，大地將充滿了"知識的上帝" （以賽亞書11時09分;民政事務局2 ： 14 ） 。 His effective recognition as "king over all the earth" is portrayed in terms of a theophany in Zech.他有效地識別為"國王所有地球"是描繪在計算一個theophany在撒加利亞。 14:3 - 9. 14時03 -9 。
The decline of the Davidic monarchy emphasized the contrast between what was and what ought to be.下降的davidic君主立憲強調反差，是什麼和什麼應當做的。 That monarchy represented the divine kingship on earth, but its capacity to do so worthily was impaired by political disruption, social injustice, and foreign oppression.認為君主立憲制為代表的神聖王權地球上的，但它有能力這樣做的抱負是受損的政治混亂，社會不公，以及外來的壓迫。 As the fortunes of David's house sank ever lower, however, there emerged with increasing clarity the figure of a coming Davidic king in whom the promises made to David would be fulfilled and the vanished glories of earlier times would be restored and surpassed (Isa. 9:6 - 7; 11:1 - 10; 32:1 - 8; Mic. 5:2 - 4; Amos 9:11 - 12; Jer. 23:5 - 6; 33:14 - 22).作為財富的大衛的房子沉沒越來越低，不過，湧現出越來越清晰的數字是一位未來davidic國王在其中所作出的承諾，以大衛可以達到這個消失的輝煌時代將恢復並超過（以賽亞九日： 6 -7 ; 1 1時0 1分- 10歲; 3 2 :1-八;麥克風。5時0 2分-四;阿莫斯9時11分- 12歲;哲。2 3時0 5分-六;3 3 :1 4 - 22）。
This hope of a Davidic Messiah, Yahweh's permanent vicegerent, dominates much subsequent Jewish eschatology.這個願望是一個davidic彌賽亞，雅威的永久vicegerent ，主宰得多隨後猶太末世。 In some portrayals of the new age, however, the Davidic ruler is overshadowed by the priesthood, as in Ezekiel's new commonwealth (Ezek. 46:1 - 10) and later in the Dead Sea Scrolls, where the Davidic Messiah is subordinate to the chief priest, who will be head of state in the coming age.在一些描繪的新時代，然而， davidic統治者是蒙上了神職人員，在以西結的新的英聯邦（ ezek. 46:1 -1 0）和後來在死海古卷，那裡d avidic彌賽亞是從屬於行政教士，他們將國家元首，在即將到來的時代。
Another form of eschatological hope appears in Daniel.另一種形式的eschatological希望出現在丹尼爾。 No king reigns in Jerusalem, but the Most High still rules the kingdom of men and successive world emperors attain power by his will and hold it so long as he permits.沒有國王籠罩在耶路撒冷，但最高級的規則仍王國的男子和歷屆世界帝王權力達到他的意志和持有它，只要他的許可證。 The epoch of pagan dominion is limited; on its ruins the God of heaven will set up an indestructible kingdom.具有劃時代意義的異教統治是有限的;其廢墟上的神，天國將設立一個堅不可摧的王國。 In Dan.在丹。 7:13 this eternal and universal dominion is given at the end time to "one like a son of man," who is associated, if not identified, with "the saints of the Most High" (Dan. 7:18, 22, 27). 7時13分，這永恆的和普遍的統治，是由於在去年底的時候，以"一個像人子" ，他們是有聯繫的，如果不是確定了以"聖人的最高級" （ dan. 7點18 ， 22 ， 27 ） 。
Jesus' Galilean preaching, summarized in Mark 1:15 ("The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel"), declares the fulfillemnt of Daniel's vision: "The time came when the saints received the kingdom" (Dan. 7:22).耶穌'伽利略的說教，總結了在商標1:15 （以下簡稱"時間就是完成後，和神的國度，是在手;思悔改，並相信在福音" ） ，宣告了fulfillemnt丹尼爾的抱負： "時間來到時，聖人收到王國" （ dan. 7時22分） 。 In one sense the kingdom was already present in Jesus' ministry: "If it is by the finger of God that I cast out demons, then the kingdom of God has come upon you" (Luke 11:20; cf. Matt. 12:28).從某種意義來說，王國已經是目前在耶穌'部說： "如果它是由手指的神，讓我投出魔，那神的國度已經來到你" （路加福音11:20 ;比照馬特12 ： 28 ） 。 But in another sense it was yet future.不過，從另一個意義上講，它是尚未未來。 Jesus taught his disciples to pray, "Thy kingdom come" (Luke 11:2).耶穌教導他的弟子們祈禱， "你的英國回來" （路加福音11時02分） 。 In this sense it would come "with power" (Mark 9:1), an event variously associated with the resurrection of the Son of man or with his advent "with great power and glory" (Mark 13:26).從這個意義上講，它會來"與權力" （馬克9:1 ） ，一個事件相關的各種與復活的人子，或與他的到來， "以極大的權力和榮耀" （馬克13:26 ） 。
The expression "the Son of man" figures prominently in Jesus' teaching about the kingdom of God, especially after Peter's confession at Caesarea Philippi (Mark 8:29).表達"人子"顯要在耶穌的教學神的國度，尤其是在彼得的供述，在caesarea Philippi撰寫（馬克8時29分） 。 It echoes Daniel's "one like a son of man" (Dan. 7:13).它呼應丹尼爾的"一個像人子" （ dan. 7時13分） 。 In Jesus' teaching he himself is the Son of man.在耶穌的教學，他本人是人子。 But while he speaks occasionally, in Daniel's terms, of the Son of man as "coming with the clouds of heaven" (Mark 14:62), he more often speaks of the Son of man as destined to suffer, in language reminiscent of the servant of Yahweh in Isa.不過，雖然他說話有時，在丹尼爾的用語，是人子"來與雲的天堂" （馬克14:62 ） ，他更常講的人子，作為注定要吃虧，在語言上讓人想起了僕人雅威在伊薩。 52:13 - 53:12. 52:13 -5 3:12。 This protrayal of the Son of man in terms of the servant is quite distinctive, in that Jesus undertook to fulfill personally what was written of both.這protrayal的人子而言僕人，是相當獨特的，在這耶穌承諾履行個人是什麼書面兩種方式。 As Daniel's "one like a son of man" receives dominion from the Ancient of Days, so Jesus receives it from his Father.作為丹尼爾的"一個像人子"收到的Dominion從古代的日子，所以耶穌收到它從他的父親。 As Daniel's "saints of the Most High" receive dominion, so Jesus shares his dominion with his followers, the "little flock" (Luke 12:32; 22:29 - 30).作為丹尼爾的"聖人的最高級"接受統治，所以耶穌分享他的統治與他的追隨者， "小群" （路加福音12時32分; 22時29分-3 0） 。 But its fullness must await the suffering of the Son of man (Luke 17:25).但其豐滿必須等待的痛苦人子（盧克17時25分） 。
Sometimes Jesus uses "life" or "eternal life" (the life of the age to come) as a synonym for "the kingdom of God"; to enter the kingdom is to enter into life.有時耶穌使用的"生命"或"永恆的生命" （生命的年齡來）作為一個別名為"神的國度" ，進入英國是進入生活。 This links the kingdom with the new age, when the righteous are brought back from death to enjoy resurrection life.這是連接英國與新的時代，站在正義是帶回了死刑享有復活的生命。
In the apostolic teaching this eternal life may be enjoyed here and now, although its full flowering awaits a future consummation.在使徒的教誨，這永恆的生命，可享受現在在這裡，雖然其全面開花，有待未來的圓滿。 The death and resurrection of Christ have introduced a new phase of the kingdom, in which those who believe in him share his risen life already, even while they live on earth in mortal body.死亡和復活的基督，出台了新一期的王國，其中那些相信他分享他的人生增加了，儘管他們生活在地球上，在凡人身體。 There is an indeterminate interval between Christ's resurrection and parousia, and during this interval the age to come overlaps the present age.還有一個不確定的間隔基督的復活，並圓滿，並在此區間年齡來重疊當今時代。 Christians live spiritually in "this age" while they live temporally in "this age"; through the indwelling Spirit of God they enjoy the resurrection life of "that age" in anticipation.基督徒活在精神上， "這個年齡" ，而他們居住過暫時性的，在"這個時代" ，通過留置上帝的精神，他們享受生命復活的"時代"的預期。
This outlook has been called "realized eschatology."這面貌發生了被稱為"實現了末世" 。 But the realized eschatology of the NT does not exclude an eschatological consummation to come.但實現的末世新台幣不排除一個eschatological圓滿來。
According to Albert Schweitzer's "consistent eschatology," Jesus, believing himself to be Israel's Messiah, found that the consummation did not come when he expected it (cf. Matt. 10:23) and embraced death in order that his parousia as the Son of man might be forcibly brought to pass.根據史懷哲的"末世一致的， "耶穌，相信他已經成為以色列的彌賽亞，發現該圓滿沒有來時，他預計，它（參見馬特。 [ 10:23 ] ）擁抱死亡，令他圓滿，因為兒子名男子可能被強行帶到通過。 Since the wheel of history would not respond to his hand and turn round to complete its last revolution, he threw himself on it and was broken by it, only to dominate history more decisively by his failure than he could have done by attaining his misconceived ambition.由於歷史的車輪不會回應他的手和轉身，以完成其上的革命，他義無返顧地自己的意見，並打破了由它，只有主宰歷史上更果斷，他的失敗，比他本來可以做的，達到他所引用的野心。 His message, Schweitzer held, was thoroughly eschatological in the sense exemplified by the crudest contemporary apocalypticism.他的賀詞中，施魏策爾舉行的，是徹底地eschatological在意義上所體現crudest當代大衛教派。 His ethical teaching was designed for the interim between the beginning of his ministry and his manifestation in glory.他的倫理教學，是專為中期之間開始他的部和他的表現，再創輝煌。 Later, when his death was seen to have destroyed the eschatological conditions instead of bringing them in, the proclamation of the kingdom was replaced by the teaching of the church.後來，當他的去世被認為是破壞了eschatological條件，而不是將它們彼此，宣布王朝所取代，教學的教會。
Schewitzer's interpretation of Jesus's message was largely a reaction against the liberal nineteenth century interpretation, but it was equally one sided and distorted in its selection from the gospel data. schewitzer的詮釋耶穌的訊息，主要是反應對自由，十九世紀的解釋，但同樣一個片面和歪曲其選擇從福音的數據。
Later Rudolf Otto and CH Dodd propounded a form of realized eschatology.後來魯道夫奧托和CH多德提出的一種形式實現了末世。 Dodd interpreted Jesus' parables in terms of the challenge to decision which confronted his hearers in his announcement that the kingdom of God had arrived.多德解釋耶穌' parables而言，面臨的挑戰，以決定面對他的hearers在他宣布神的國度已經到來。 Dodd viewed the kingdom as coming in Jesus' life, death, and resurrection; to proclaim these events in their proper perspective was to proclaim the good news of the kingdom of God.多德認為，王國如來，在耶穌的生命，死亡，與復活;宣布這些事件在他們的正確觀點是宣布好消息的神的國度。 Jesus' future coming did not, at first, come into the picture.耶穌的未來前途沒有，首先接觸到的圖片。 His redeeming work constituted the decisive or eschatological manifestation of the power of God operating for the world's salvation; the later concentration on a further "last thing" in the future betokened a relapse into Jewish apocalypticism, which relegated to a merely "preliminary" role those elements of the gospel which were distinctive of Jesus' message.他的挽救工作構成了決定性或eschatological體現上帝的力量經營，為世界的救贖;後來濃度就進一步"上的事" ，今後betokened復發成猶太大衛教派，它降低到僅僅是"初步"的角色，那些要素的福音，其中獨特的耶穌'信息。
(As time went on, Dodd made more room for a future consummation: what came to earth with Christ's incarnation was finally decisive for the meaning and purpose of human existence, so that, at the ultimate winding up of history, humankind will encounter God in Christ.) （隨著時間的推移，多德取得了更大的空間，為今後的圓滿：什麼來到地球與基督的化身，最後是決定性的意義和目的，人的存在，所以說，在最終清盤的歷史，人類還會遇到上帝基督） 。
Joachim Jeremias, who acknowledges indebtedness to Dodd, found that Jesus' parables express an eschatology "in process of realization"; they proclaim that the hour of fulfillment has struck and compel hearers to make up their minds about Jesus' person and mission.約阿希姆jeremias ，誰承認欠債多德，發現耶穌' parables發表末世"的過程中實現" ，他們宣稱小時圓滿已迫使hearers ，以彌補自己的頭腦，對耶穌的人的使命。
Dodd's pupil, JAT Robinson, interprets Christ's parousia not as a literal event of the future but as a symbolical or mythological presentation of what happens whenever Christ comes in love and power, displaying the signs of his presence and the marks of his cross.多德的瞳孔，李祖澤羅賓遜詮釋基督的圓滿並非如字面意思，一旦未來，但作為一個具有象徵意義的神話或陳述會發生什麼，每當說到基督在愛情與權力，展現了他的存在的跡象和標誌他的十字架。 Judgment day is a dramatic picture of every day.末世論是一個戲劇性的照片每一天。 Robinson denies that Jesus used language implying his return to earth from heaven.羅賓遜否認耶穌用語言暗示他返回地球時，從天堂。 His sayings which have been so understood express the twin themes of vindication and visitation, notably his reply to the high priest's question at his trial (Mark 14:62), where the added phrase "from now on" (Luke 22:69) or "hereafter" (Matt. 26:64) is taken to be an authentic part of the reply.他的語錄，其中有這麼理解，表達兩個主題平反，並探視，尤其是他的答复，以最高祭司的問題，對他的審判（標記14:62 ） ，在那裡，再加上一句： "從現在開始" （路加福音22:69 ） "來世" 。 （ 26:64 ） ，是採取的是一個真實的部份的答复。 The Son of man, condemned by earthly judges, will be vindicated in the divine law court; his consequent visitation of his people in judgment and redemption will take place "from now on" as surely as his vindication.人子，譴責俗世的法官，將被平反，在神聖的法庭，其相應的探視他的人，在判斷和贖回，將採取地方" ，從現在起就"肯定的，因為他爭口氣。
Instead of realized eschatology, Robinson (following Georges Florovsky) speaks of an "inaugurated eschatology", an eschatology inaugurated by Jesus' death and resurrection, which released and initiated a new phase of the kingdom in which "hereafter" God's redeeming purpose would achieve its fulfillment.而不是實現了末世，魯濱遜（以下喬治florovsky ）講的是"上台末世" ，末世開幕耶穌的死亡和復活，該公司發行，並引發了一場新的階段王國中， "來世"上帝的救贖目的，將實現其圓滿。 To Jesus' ministry before his passion Robinson applies the term "proleptic eschatology" because in that ministry the signs of the age to come were visible in anticipation.以耶穌的前部，他的激情羅賓遜適用而言， " proleptic末世" ，因為在該部標誌的年齡來清晰可見，在期待。
There is a tension between the "already" and the "not yet" of the Christian hope, but each is essential to the other.有一種緊張關係"已經"和"尚未"的基督徒的希望，但每次必須為另一方。 In the language of the seer of Patmos, the Lamb that was slain has by his death won the decisive victory (Rev. 5:5), but its final outworking, in reward and judgment, lies in the future (Rev. 22:12).在語文的季節能效比patmos ，羊肉，這是已被殺害他的逝世，贏得決定性勝利（啟示錄5:5 ） ，但其最後outworking ，在獎勵和判斷，就在於未來（啟示錄22:12 ） 。 The fact that we now "see Jesus crowned with glory and honor" is guarantee enough that God "has put all things under his feet" (Heb. 2:8 - 9).事實是，我們現在是"見耶穌加冕榮耀尊貴" ，是保證足夠的，神是"把所有的東西在他的腳下" （希伯來書2時08 -9 ） 。 His people already share his risen life, and those who reject him are "condemned already" (John 3:18).他的人就已經分享他的人生上升，而那些拒絕他，是"千夫所指已經" （約翰3點18分） 。 For the Fourth Evangelist, the judgment of the world coincided with the passion of the incarnate Word (John 12:31); yet a future resurrection to judgment is contemplated as well as a resurrection to life (John 5:29).為第四屆傳道，判決的世界正好與激情的化身字（約翰12:31 ） ，但將來的復活，以判斷是爭議以及一個復活的生命（約翰5點29分） 。
Some much canvassed questions, such as the chronological relation of the parousia to the great distress of Mark 13:19, to the manifestation of the man of lawlessness of 2 Thess.一些非常廣泛徵詢的問題，如以時間順序排列的關係，圓滿向偉大遇險的馬克13時19分，以體現該名男子的無法無天2帖。 2:3 - 8, or to the millennial reign of Rev. 20, are marginal to the main course of NT eschatological teaching, belonging rather to the detailed exegesis of the passages concerned. 2:3 -八，或以千年統治牧師2 0，是邊緣至主過程新台幣e schatological教學，歸屬感，而不是為了詳細註釋的通道。 The eschatological outlook of the NT is well summed up in the words: "Christ Jesus our hope" (1 Tim. 1:1).該eschatological展望新台幣很好地總結了在的話： "基督耶穌裡，我們希望" （ 1添。 1:1 ） 。
FF
Bruce法郎布魯斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
GR Beasley -
Murray, Jesus and the Future and The Coming of God; RH Charles, A Critical
History of the Doctrine of a Future Life; O Cullmann, Christ and Time; CH Dodd,
The Parables of the Kingdom, The Apostolic Preaching and Its Developments, and
The Coming of Christ; JE Fison, The Christian Hope; TF Glasson, The Second
Advent; J Jeremias, The Parables of Jesus; WG Kummel, Promise and Fulfilment; GE
Ladd, The Presence of the Future; R Otto, The Kingdom of God and the Son of Man;
H Ridderbos, The Coming of the Kingdom; JAT Robinson, In the End,
God.遺傳資源比斯利-美利，耶穌和前途和未來的上帝;銠查爾斯，一個關鍵的歷史主義的未來生活; o c ullmann，基督和時間;甲烷多德， p
arables的王國，宗座傳教及其發展，以及未來的基督是法伊森，基督教希望;的TF格拉森，第二次來臨; j jeremias ，
parables耶穌;小組庫慕爾，承諾和履行;葛雷德，在場的前途與r奧托，神的國度和人子; h ridderbos
，未來的王國;李祖澤羅賓遜，在年底前，上帝。 . 。 . 。 and Jesus and His Coming; A Schweitzer,
The Quest of the Historical Jesus; EF Sutcliffe, The OT and the Future Life; G
Vos, The Pauline Eschatology.與耶穌和他的未來;施魏策爾，追求歷史的耶穌;英法sutcliffe
，職能治療及今後的生活中的100你，寶蓮末世。
This concept should be contrasted with futurist or thoroughgoing eschatology, in which the teaching of Jesus about the kingdom of God is viewed as significantly influenced by Jewish apocalyptic.這個概念，應該對照未來或深入末世，在基督的教導對神的國度被認為是顯著的影響，猶太人世界末日。 While continental scholarship has focused on the latter, the Anglo-American tradition has often urged that the futurist aspects of the kingdom be reduced to a bare minimum.而大陸獎學金側重於後者，英美的傳統，經常呼籲說，未來方面王國減少到最低限度。 Some have dismissed this apocatyptic note as an early Christian accretion, but many NT scholars have viewed the apocalyptic language as symbolic of a profound theological reality.有些人被解僱，這apocatyptic說明作為早期基督教的堆積，但許多新台幣學者觀看了世界末日的語言作為象徵性的一個深刻的神學思想建設的現實。 Instead, they argue, Jesus viewed his ministry as inaugurating the kingdom: that is, this eschatological reality was realized within Christ's own ministry.相反，他們認為，耶穌看他的部作為開創英國：那就是這個eschatological現實，是實現基督自己的部。
CH Dodd is often identified with realized eschatology because of his epoch-making challenge to the apocalytic interpreters of Jesus.甲烷多德是往往被確定可變現末世因為他的，具有劃時代的挑戰，給apocalytic口譯員的耶穌。 Dodd's chief contribution was published in 1935 (The Parables of the Kingdom), in which he examined various texts that spoke of the kingdom as already present.多德的總貢獻是發表在1935年（ parables的王國） ，其中他考察了各種文本談到王國已經存在。 This does not mean that Jesus merely pointed to the sovereignty of God in human history and labeled this the kingdom, but rather that Jesus viewed the kingdom as arriving in an unparalleled, decisive way.這並不意味著耶穌只是指出，該國的主權，上帝在人類歷史上，並標記這個王國，而是耶穌觀看英國抵達一個空前的，果斷的方式。 The eschatological power of God had come into effective operation within his present life and was released through his death.該eschatological上帝的力量已經生效的有效運作，他現在的生活，並通過公佈他的死因。 Hence in Luke 11:20 we learn that Jesus himself is revealing this new power: "If it is by the finger of God that I cast out demons, then the kingdom of God has come upon you."因此，在路加福音11:20我們知道耶穌自己是揭示這種新的動力： "如果它是由手指的神，讓我投出魔，那神的國度已經來到你" 。 Luke 17:20ff.路加福音17:20以後。 is similar in that Jesus seems to deny the observable signs of apocalyptic: "for behold, the kingdom of God is in the midst of you."類似耶穌似乎否認有瞄頭的跡象，世界末日： "看哪，神的國度，是我們在複雜多變的你" 。 Dodd particularly stressed the parables of growth (the weeds among wheat, the mustard seed, the sower; see esp. Matt. 13), which find their meaning in a this-wordly event of decisive importance.多德特別強調parables的增長（雜草，其中小麥，芥菜種子，播種，見電除塵器。馬特13 ） ，其中找到自己的意思，在這- wordly活動具有決定性的意義。
To be sure, this alters the entire scheme of futurist eschatology wherein the kingdom ushers in the end.可以肯定的是，這改變了整項計劃的未來在哪裡末世王國迎來到底。 "The eschaton has moved from the future to the present, from the sphere of expectation into that of realized experience" (Parables of the Kingdom, p. 50). " eschaton已經從未來到現在，從球的期望成為即實現經驗" （ parables的王國，第50頁） 。 For Dodd, this must become a fixed point in interpretation because it is these teachings of Jesus that are explicit and unequivocal.為多德，這要成為一個固定點，在解釋，因為這是這些遺訓耶穌是明確的和毫不含糊的。 "It represents the ministry of Jesus as 'realized eschatology'; as the impact upon this world of the 'powers of the world to come' in a series of events, unprecedented and unrepeatable, now in actual progress" (ibid., p. 51). "它代表了財政部耶穌為'實現末世' ;因為經濟影響後，這個世界上的'世界強國來'在一連串的事件，空前絕後的，現在在實際的進展" （同上，第51 ） 。 Thus when Jesus says, "Blessed are the eyes which see what you see" (Luke 10:23), he is referring to his messianic acts which in themselves are ushering in the eschatological kingdom of God.因此，當耶穌說： "人有福了眼看到你所看到的" （路加福音10時23分） ，他是指他的救世主式的行為，本身就迎來了eschatological神的國度。 "It is no longer imminent; it is here" (ibid., p. 49). "它不再是迫在眉睫的，它是這裡" （同上，第49頁） 。
It must be said at once that realized eschatology has suffered many criticisms.應該說，在一次實現了末世遭受了許多批評。 Scholars have quickly pointed out that Dodd was less than fair in his exegesis of many futurist texts (eg, Mark 9:1; 13:1ff.; 14:25).學者們也很快指出，多德低於公平，在他的訓詁學的許多未來派的文本（例如，馬克9:1 ;十三法郎。 ; 14時25分） 。 Still, in a later response to his critics (The Coming of Christ, 1951) Dodd accepted the futurist sayings but reinterpreted them as predictions of a transcendent age.但是，在後來的回應他的批評者（未來的基督， 1951年）多德在接受了未來主義的說法重新解釋，但他們的預言一個超越年齡。 Norman Perrin for one has successfully shown how Judaism employed no such transcendent concept of the kingdom and that Dodd again has misrepresented the text by applying a foreign Greek category to Jesus' Hebrew teaching.波倫諾曼為一已成功地表現如何猶太教僱用沒有這樣的超越性的概念王國，並多德一再歪曲文本中的一個外國希臘語類，以耶穌的希伯來語教學。
Most interpreters have argued for a synthesis of realized and futurist components in eschatology.最口譯員辯稱為合成的實現和未來的組成部分，在末世。 Dodd convincingly demonstrated that Jesus' appearance brought to bear on history an eschatological crisis in the present; however, we would add that history still awaits its consummation in the future, when the kingdom will come in apocalyptic power.多德令人信服地表明，耶穌的外觀所承受的歷史上一個eschatological危機，在目前的;但是，我們想補充一點，歷史上還有待完善，其在未來的日子，當英國將在世界末日的權力。
GM
Burge通用汽車burge
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
GE Ladd, Crucial
Questions About the Kingdom of God; WG Kummel, Promise and Fulfillment; G.
Lundstrom, The Kingdom of God in the Teaching of Jesus; N. Perrin, The Kingdom
of God in the Teaching of Jesus; R. Schnackenburg, God's Rule and
Kingdom.葛雷德，關鍵問題，對神的國度;小組庫慕爾，承諾和履行; g. lundstrom
，神的國度在基督的教導;波倫12月31日，英國的上帝在基督的教導;傳譯施諾肯保，上帝的統治和英國。
That branch of systematic theology which deals with the doctrines of the last things (ta eschata).該分公司的系統神學，其中涉及與學說上的東西（電訊局長eschata ） 。 The Greek title is of comparatively recent introduction, but in modern usage it has largely supplanted its Latin equivalent De Novissimis.希臘標題屬於較近期推出，但在現代用法，它已在很大程度上supplanted其拉丁語相當於德novissimis 。 As the numerous doctrinal subjects belonging to this section of theology will be treated ex professo under their several proper titles, it is proposed in this article merely to take such a view of the whole field as will serve to indicate the place of eschatology in the general framework of religion, explain its subject-matter and the outlines of its content in the various religions of mankind, and illustrate by comparison the superiority of Christian eschatological teaching.由於許多理論科目屬於本節的神學，將治療前professo下，他們幾個適當的稱呼，建議在這一條僅僅採取這種看法的整個領域，將有助於說明地點在末世一般框架的宗教，解釋其主題以及綱要的內容，在各種宗教的人類，並說明是由比較優勢的基督教eschatological教學。
As a preliminary indication of the subject-matter, a distinction may be made between the eschatology of the individual and that of the race and the universe at large.作為一個初步的跡象顯示主題事項時，可區分之間必須作出末世的個人及整個種族和宇宙在逃。 The former, setting out from the doctrine of personal immortality, or at least of survival in some form after death, seeks to ascertain the fate or condition, temporary or eternal, of individual souls, and how far the issues of the future depend on the present life.前，訂下從教義的個人不死的，或者至少是生存在某種形式死後，其目的是確定的命運或條件下，暫時的或永恆的，個人的心靈，有多遠的問題，未來在很大程度上依賴於現在的生活。 The latter deals with events like the resurrection and the general judgment, in which, according to Christian Revelation, all men will participate, and with the signs and portents in the moral and physical order that are to precede and accompany those events.後者涉及的事件一樣，復活和一般的判斷，而根據基督教的啟示，所有官兵將參加，並與交通標誌和印在道義上和物質秩序是先於和伴隨這些活動。 Both aspects -- the individual and the universal -- belong to the adequate concept of eschatology; but it is only in Christian teaching that both receive due and proportionate recognition.這兩個方面-個人與世界-屬於足夠的概念末世;但是，我們只有在基督教教義都得到應有的和相稱的承認。 Jewish eschatology only attained its completion in the teaching of Christ and the Apostles; while in ethnic religion eschatology seldom rose above the individual view, and even then was often so vague, and so little bound up with any adequate notion of Divine justice and of moral retribu- tion, that it barely deserves to be ranked as religious teaching.猶太末世只達到其完成在教學中的耶穌和使徒，而在民族宗教末世鮮玫瑰上述個人看法，而且即便如此，往往是含糊的，這麼少的約束與任何充分的概念是神聖的正義和道德retribu要害，它幾乎值得將之列為宗教教職。
I. ETHNIC ESCHATOLOGIES一，民族eschatologies
Uncivilized societies不文明社團
Even among uncivilized cultures the universality of religious beliefs, including belief in some kind of existence after death, is very generally admitted by modern anthropologists.即使是不文明的文化普遍性的宗教信仰，包括信仰某種存在亡故後，是非常普遍承認，由現代人類學家。 Some exceptions, it is true, have been claimed to exist; but on closer scrutiny the evidence for this claim has broken down in so many cases that we are justified in presuming against any exception.一些例外情況，這是真的，都自稱以存在的，不過更詳細的證據，這項索賠打破了下來，所以很多情況下，我們有理由假設對任何例外。 Among the uncivilized the truth and purity of eschatological beliefs vary, as a rule, with the purity of the idea of God and of the moral standards that prevail.其中一些不文明的真相和純潔性eschatological信仰不同，作為一項規則，與純潔的上帝觀和道德標準為準。 Some savages seem to limit existence after death to the good (with extinction for the wicked), as the Nicaraguas, or to men of rank, as the Tongas; while the Greenlanders, New Guinea negroes, and others seem to hold the possibility of a second death, in the other world or on the way to it.一些野蠻人似乎極限存在死亡後，以良好（瀕臨絕種的物種，為惡人） ，作為nicaraguas ，或男職級高低，作為tongas而格陵蘭，新幾內亞的黑人，和其他人似乎掌握有可能發生第二次的死，在其他世界的路上還是給它。 The next world itself is variously located -- on the earth, in the skies, in the sun or moon -- but most commonly under the earth; while the life led there is conceived either as a dull and shadowy and more or less impotent existence, or as an active continuation in a higher or idealized form of the pursuits and pleasures of earthly life.未來世界本身就是各種位於-對地球，在天空下，在太陽或月亮-但最常見的下地球的，而生活中，導致有構思要么作為一個沉悶的陰影和更多或更少無能存在或者作為一個積極的延續，在一個更高或理想化形式的追求和享樂的俗世生活。 In most savage religions there is no very high or definite doctrine of moral retribution after death; but it is only in the case of a few of the most degraded cultures, whose condition is admittedly the result of degeneration, that the notion of retribution is claimed to be altogether wanting.在最野蠻的宗教是沒有非常高的或明確的教義的道德報應後死亡，但它只是在案件數的最退化的文化，其條件是無可否認的結果豆狀核變性，這一概念的報應，號稱要完全不想。 Sometimes mere physical prowess, as bravery or skill in the hunt or in war, takes the place of a strictly ethical standard; but, on the other hand, some savage religions contain unexpectedly clear and elevated ideas of many primary moral duties.有時僅僅武藝高強，英勇或技能，在狩獵或戰爭中，以代替一個嚴格的道德標準，但是，在另一方面，一些野蠻的宗教含有出人意料地明確和高架的想法，許多小學的道德義務。
Civilized Cultures文明文化
Coming to the higher or civilized societies, we shall glance briefly at the eschatology of the Babylonian and Assyrian, Egyptian, Indian, Persian, and Greek religions.來越高，或文明社會中，我們將簡要一眼，在末世的巴比倫和亞述，埃及，印度，波斯，希臘宗教。 Confucianism can hardly be said to have an eschatology, except the very indefinite belief involved in the worship of ancestors, whose happiness was held to depend on the conduct of their living descendants.儒學很難說有一個末世中，除極無限期信仰參與崇拜祖先，他們的幸福舉行很大程度上依賴於以進行他們的生活子孫。 Islamic eschatology contains nothing distinctive except the glorification of barbaric sensuality.伊斯蘭末世載有什麼與眾不同的，除了美化野蠻的性感。
(a) Babylonian and Assyrian （一）巴比倫和亞述
In the ancient Babylonian religion (with which the Assyrian is substantially identical) eschatology never attained, in the historical period, any high degree of development.在古巴比倫的宗教（與該亞述是大體相同）末世從未達到，在歷史時期，任何高度的發展。 Retribution is confined almost, if not quite, entirely to the present life, virtue being rewarded by the Divine bestowal of strength, prosperity, long life, numerous offspring, and the like, and wickedness punished by contrary temporal calamities.報應是限於差不多，如果不相當，完全以現在的生活，憑藉正在評獎工作由神的恩賜的力量，繁榮，壽命長，眾多的後代，就如同和邪惡的懲罰，相反態災難。 Yet the existence of an hereafter is believed in. A kind of semi-material ghost, or shade, or double (ekimmu), survives the death of the body, and when the body is buried (or, less commonly, cremated) the ghost descends to the underworld to join the company of the departed.然而，存在著一種來世相信英寸一種半物質鬼，或遮蔭，或雙（ ekimmu ） ，生存死亡的屍體，當屍體被埋葬（或者，較少人，火化）的幽靈降，以黑社會加入公司後離去。 In the "Lay of Ishtar" this underworld, to which she descended in search of her deceased lover and of the "waters of life", is described in gloomy colours; and the same is true of the other descriptions we possess.在"外行的ishtar "這個黑社會性質，而她的後裔在搜索她已故的愛人和"水之都" ，是描述在灰暗的色彩;也是一樣，至於其他的描述，我們所擁有的。 It is the "pit", the "land of no return", the "house of darkness", the "place where dust is their bread, and their food is mud"; and it is infested with demons, who, at least in Ishtar's case, are empowered to inflict various chastisements for sins committed in the upper world.明明是"坑" ， "土地的不歸路" ， "屋內的黑暗" ， "地方，灰塵是他們的麵包，其食品是泥" ，以及它是帶有魔，人，至少在ishtar的情況下，均有權對其它各chastisements為罪孽，在世界上。
Though Ishtar's case is held by some to be typical in this respect, there is otherwise no clear indication of a doctrine of moral penalties for the wicked, and no promise of rewards for the good.雖然ishtar的情況下舉行的是由一些被典型，在這方面，有否則，沒有明確說明的是主義道德的懲罰惡人，並沒有承諾的報酬好的方向發展。 Good and bad are involved in a common dismal fate.好的和壞的是參與一個共同的暗淡命運。 The location of the region of the dead is a subject of controversy among Assyriologists, while the suggestion of a brighter hope in the form of a resurrection (or rather of a return to earth) from the dead, which some would infer from the belief in the "waters of life" and from references to Marduk, or Merodach, as "one who brings the dead to life", is an extremely doubtful conjecture.所在地區域內的死者是一個爭論的主題之一assyriologists ，而建議的一個更光明的希望，在形式的復活（或更確切地說一個返回地球）從死裡復活，其中有些人會推斷，從信仰"水域生活" ，從參考馬杜克，或merodach ，為"一人帶出死者生命" ，是一個非常可疑的猜測。 On the whole there is nothing hopeful or satisfying in the eschatology of this ancient religion.就整體而言，有沒有什麼希望，或滿足於末世這個古老的宗教。
(b) Egyptian （二）埃及
On the other hand, in the Egyptian religion, which for antiquity competes with the Babylonian, we meet with a highly developed and comparatively elevated eschatology.在另一方面，在埃及宗教，而為古物競爭對手巴比倫的，我們見面一個高度發達和比較高架末世。 Leaving aside such difficult questions as the relative priority and influence of different, and even conflicting, elements in the Egyptian religion, it will suffice for the present purpose to refer to what is most prominent in Egyptian eschatology taken at its highest and best.姑且不論這種困難的問題，因為相對優先程度和影響力的不同，甚至相互矛盾，分子在埃及宗教，它足以為目前目的是指什麼，是最為突出的埃及採取了末世，在其最高及最佳。 In the first place, then, life in its fullness, unending life with 0siris, the sun-god, who journeys daily through the underworld, even identification with the god, with the right to be called by his name, is what the pious Egyptian looked forward to as the ultimate goal after death.擺在首位，那麼，生活是充實的，永無終結的生命與0siris ，太陽神，他們的旅程每天通過黑社會，甚至鑑定與上帝，並享有被稱為由他的名字，這才是虔誠的埃及期待著為終極目標後死亡。 The departed are habitually called the "living"; the coffin is the "chest of the living", and the tomb the "lord of life".離去是慣常所謂的"生活" ;棺材是"胸部的生活" ，並發表墓"上帝的生命" 。 It is not merely the disembodied spirit, the soul as we understand it, that continues to live, but the soul with certain bodily organs and functions suited to the conditions of the new life.它不僅是disembodied精神，靈魂，我們所理解的，即繼續生活，但靈魂與身體的某些器官和功能適合條件的新生活。 In the elaborate anthropology which underlies Egyptian eschatology, and which we find it hard to understand, several constituents of the human person are distinguished, the most important of which is the Ka, a kind of semi-material double; and to the justified who pass the judgment after death the use of these several constituents, separated by death is restored.在闡釋人類學，其中強調了埃及末世，我們不難明了，幾個選區的人都是傑出的，而其中最重要的是家，一類半雙材料，並合理通過判決死刑後，使用這幾個組別，失散的死刑予以恢復。 This judgment which each undergoes is described in detail in chapter 125 of the Book of the Dead.這個判斷，即每個經歷了詳細的描述，在第125章的這本書的死者。 The examination covers a great variety of personal, social, and religious duties and observances; the deceased must be able to deny his guilt in regard to forty-two great categories of sins, and his heart (the symbol of conscience and morality) must stand the test of being weighed in the balance against the image of Maat, goddess of truth or justice.考試涵蓋豐富，形式多樣的個人，社會及宗教職責和紀念活動;死者必須能夠否認自己有罪，至於42大類罪，和他的心（象徵著良知與道德） ，必須站在考驗正在權衡在平衡對形象瑪阿特，氣派不凡的真理或正義。 But the new life that begins after a favourable judgment is not at first any better or more spiritual than life on earth.但新的生活開始後，一個有利的判斷是不是第一次有更好或更精神比地球上的生命。 The justified is still a wayfarer with a long and difficult journey to accomplish before he reaches bliss and security in the fertile fields of Aalu.正當仍然是一個wayfarer一個漫長而艱難的旅程，以完成前，他到極樂世界與安全方面的沃野的aalu 。 On this journey he is exposed to a variety of disasters, for the avoidance of which he depends on the use of his revivified powers and on the knowledge he has gained in life of the directions and magical charms recorded in the Book of the Dead, and also, and perhaps most of all, on the aids provided by surviving friends on earth.對這一歷程，是他所接觸到的各種災害，為免生他，就看用他的revivified權力和對知識的他獲得了人生的方向，而神奇的魅力記錄在這本書的死難者，另外，也許最重要的是，對艾滋病提供倖存的朋友在地球上。 It is they who secure the preservation of his corpse that he may return and use it, who provide an indestructible tomb as a home or shelter for his Ka, who supply food and drink for his sustenance, offer up prayers and sacrifices for his benefit, and aid his memory by inscribing on the walls of the tomb, or writing on rolls of papyrus enclosed in the wrappings of the mummy, chapters from the Book of the Dead.正是他們的安全保存他的屍體，他可能會回到和使用，誰提供一個堅不可摧的墓為家庭或住所為他的家，他們供應食物和飲料，他的寄託，提供了祈禱和犧牲個人的利益，和援助他的記憶寫就的牆壁墓穴中，或以書面形式對捲紙紙莎草紙密封，在包裝紙的媽咪，章節，從本書的死者。 It does not, indeed, appear that the dead were ever supposed to reach a state in which they were independent of these earthly aids.它沒有，而事實上，似乎認定，死者被以往任何時候都假定，以達到國家，這使得他們獨立於這些俗世的艾滋病。 At any rate they were always considered free to revisit the earthly tomb, and in making the journey to and fro the blessed had the power of transforming themselves at will into various animal-shapes.無論如何，他們一向被認為是自由地重溫俗世的墓，並在作出西遊記駛過該有福了電力改造自己會變成各種動物的形狀。 It was this belief which, at the degenerate stage at which he encountered it, Herodotus mistook for the doctrine of the transmigration of souls.正是這種信念，在墮落在哪個階段，他遇到了它，希羅多德誤認為中庸的輪迴的靈魂。 It should be added that the identification of the blessed with Osiris ("Osiris NN" is a usual form of inscription) did not, at least in the earlier and higher stage of Egyptian religion, imply pantheistic absorption in the deity or the loss of individual personality.應當補充說，確定的祝福與攝（ "日簽署的神經網絡"是一個通常形式的題詞）沒有，至少在較早走向更高的埃及宗教，意味著pantheistic吸收，在神或喪失個人個性。 Regarding the fate of those who fail in the judgment after death, or succumb in the second probation, Egyptian eschatology is less definite in its teaching.關於命運的人不能在判決後死亡，或就範，在第二感化，埃及是末世少，在一定的教學。 "Second death" and other expressions applied to them might seem to suggest annihilation; but it is sufficiently clear from the evidence as a whole that continued existence in a condition of darkness and misery was believed to be their portion. "第二次的死"等詞句適用於她們可能似乎暗示湮滅，但它是不夠清楚，從證據作為一個整體，即繼續存在的一個條件的黑暗與苦難，相信在他們身上。 And as there were degrees in the happiness of the blessed, so also in the punishment of the lost (Book of the Dead, tr. Budge, London, 1901).正如有度，在幸福的有福了，所以也應在處罰的損失（賬面的死者，的TR 。讓步，倫敦， 1901年） 。
(c) Indian （三）印度
In the Vedic, the earliest historical form of the Indian religion, eschatological belief is simpler and purer than in the Brahministic and Buddhistic forms that succeeded it.在吠陀，最早的歷史形態的印度宗教， eschatological信念是簡單和純潔，比在brahministic和佛教的形式成功。 Individual immortality is clearly taught.個別不死的，是明確教導。 There is a kingdom of the dead under the rule of Yama, with distinct realms for the good and the wicked.有一個英國的死者的統治下，閻王，具有鮮明的境界，為善，惡人。 The good dwell in a realm of light and share in the feasts of the gods; the wicked are banished to a place of "nethermost darkness".好糾纏在一個境界輕和分享在席間的神靈;惡人都是被流放到一個地方的" nethermost黑暗" 。 Already, however, in the later Vedas, where these beliefs and developed expression, retribution begins to be ruled more by ceremonial observances than by strictly moral tests.已經然而，在後來的vedas ，而這些信念和發達的表達，報應就開始排除，更受到禮儀紀念活動較嚴格的道德考驗。 On the other hand, there is no trace as yet of the dreary doctrine of transmigration, but critics profess to discover the germs of later pantheism.在另一方面，不存在微量仍未的悲涼學說的輪迴，但批評者自稱對發現的細菌後來泛神論。
In Brahminism retribution gains in prominence and severity, but becomes hopelessly involved in transmigration, and is made more and more dependent either on sacrificial observances or on theosophical knowledge.在brahminism報應收益在突出和嚴重程度，但成為絕望參與輪迴，並正使越來越多的依賴要么犧牲紀念活動或theosophical知識。 Though after death there are numerous heavens and hells for the reward and punishment of every degree of merit and demerit, these are not final states, but only so many preludes to further rebirths in higher or lower forms.雖然死亡後，存在著許多天hells為獎勵和處罰的，每度的優點，並給予記過處分，這些都不是最後的國家，但只有這麼多首前奏曲，以進一步rebirths在較高或較低的形式。 Pantheistic absorption in Brahma, the world- soul and only reality, with the consequent extinction of individual personalities - this is the only final solution of the problem of existence, the only salvation to which man may ultimately look forward. pantheistic吸收布拉馬，世界靈魂，只有現實，具有相應滅絕的個別人物-這是唯一的最終解決了生存問題，唯一的救贖，其中男子最終可能向前看。 But it is a salvation which only a few may hope to reach after the present life, the few who have acquired a perfect knowledge of Brahma.但它是一個救贖，其中只有極少數可能會希望達成後，現在的生活，少數人獲得了完美的知識布拉馬。 The bulk of men who cannot rise to this high philosophic wisdom may succeed, by means of sacrificial observances, in gaining a temporary heaven, but they are destined to further births and deaths.大部分的男人不能產生這種高智慧的哲學可能得逞的，即通過祭祀紀念活動，在獲得暫時的天堂，但他們注定要進一步出生和死亡。
Buddhist eschatology still further develops and modifies the philosophical side of the Brahministic doctrine of salvation, and culminates in what is, strictly speaking, the negation of eschatology and of all theology -- a religion without a God, and a lofty moral code without hope of reward or fear of punishment hereafter.佛教末世仍有進一步發展和修改的哲學方面的brahministic學說的救贖，並處處表現出什麼，嚴格來說，是要否定和末世一切神學-一種宗教，沒有一個神和崇高的道德準則是沒有希望的獎勵或害怕懲罰，來世。 Existence itself, or at least individual existence, is the primary evil; and the craving for existence, with the many forms of desire it begets, is the source of all the misery in which life is inextricably involved.存在本身，或者至少是個體存在，是主要的邪惡和渴求的存