Rapture of the Church狂喜的教会

General Information一般资料

The movement of Plymouth Brethren had its beginning in Ireland and England in the 1820s, Plymouth being a main center of activity. Their most prominent early leader was John Nelson Darby (1800-82), who taught that Christ might return at any moment and in a "secret rapture" would take away the members of the true church to dwell in heaven.在爱尔兰和英国普利茅斯的弟兄运动的开始,在19世纪20年代,普利茅斯是一个主要的活动中心,其最突出的早期领导人约翰尼尔森美(1800年至1882年),他教导说,基督在任何时候和在可能返回“秘密狂喜”,会带走住在天上的真教会的成员

It is estimated that their membership in the United States, where the sect has been active since the 1860s, is about 98,000.据估计,他们的成员,该教派已活跃在19世纪60年代以来,在美国大约是98000。

Conrad Wright康拉德赖特

Bibliography: 参考书目:
Beattie, David J., Brethren: The Story of a Great Recovery Movement (1942); Coad, FR, A History of the Brethren Movement (1968); Ironside, Henry A., A Historical Sketch of the Brethren Movement, rev.贝蒂,大卫J.,弟兄们:一个伟大的复兴运动(1942)的故事; COAD,帧中继的弟兄运动(1968年)的历史;艾恩赛德,亨利,一个弟兄运动的历史素描,REV。ed.编辑。(1985); Rowdon, Harold H., The Origins of the Brethren: 1825-1850 (1967).(1985年); Rowdon,哈罗德H.的弟兄们的起源:一八二五至一八五○年(1967)。


Editor's Comment编辑点评

Many modern Christians seem to believe that the concept of the Rapture was always part of Christianity, but that is certainly not true.许多现代基督徒似乎认为着迷的概念一直是基督教的一部分,但肯定不是事实。Many scholars maintain that the Rapture concept first arose in or around 1830 due to a young Scottish girl, Margaret MacDonald.许多学者认为,着迷的概念,或在1830年前,由于一个年轻的苏格兰女孩,玛格丽特麦克唐纳首次出现。She expressed a prophetic vision, and claimed a special insight into the second coming and began to share her views with others.她表示先知先觉,到第二次来,并开始与别人分享她的看法,并声称一个特殊的洞察力。Her ecstatic conduct and apocalyptic teaching led to a charismatic renewal in Scotland.她欣喜若狂的行为和世界末日的教学导致在苏格兰的魅力重建。Impressed by the accounts of a new Pentecost, Darby visited the scene of the revival.一个新的五旬节的帐户留下深刻印象,该公司参观了复兴的场景。According to his own testimony in later years he met Margaret MacDonald, but rejected her claims of a new outpouring of the Spirit.据他自己的证词,在多年后,他会见了玛格丽特麦克唐纳,但拒绝了一个新的精神流露她的要求。Some writers believe that he accepted her view of the rapture and adopted it into his own system.一些作家认为,他接受她的狂喜的看法,并通过自己的系统。

The concept of Rapture was established from Paul's words in one of his Letters to the Thessalonians, at I Thess.着迷的概念是建立在他的信给帖撒罗尼迦中,保罗的话在我​​帖后。4:15-17, but then some aspects of that text seem to have gotten expanded and interpreted into becoming the Rapture.4:15-17,但随后该文本的某些方面似乎有渐扩大和解释变成着迷。My personal observation is that these are NOT words from Jesus at all, and they were written in a postal Letter written around twenty years after Jesus' Death, and was apparently the very first Letter written by Paul at the very beginning of Paul's founding of Christian communities.我个人观察,这些都是不从耶稣的话在所有,他们是在大约二十多年后,耶稣的死编写一个邮政函件书面,和是显然的第一个信基督教保罗的成立伊始保罗写社区。 I further note that while Jesus Lived, Paul was then Saul, an intense adversary of Christians.我还注意到,虽然耶稣的生活,保罗是扫罗,基督徒的强烈对手。As a result of these two matters, I personally wonder at how precise Paul's comments might be regarding his actual knowledge of details of something as unique as the Rapture, which Paul then believed was about to occur during his own lifetime.由于这两个问题的结果,我个人不知道如何精确保罗的意见可能是关于他的东西一样的狂喜,然后保罗认为这是发生在他自己的一生的独特的细节的实际知识。 Therefore, I recognize that many modern Churches strongly present the Rapture as a concrete belief, and that aids them in building deep Faith in some Christians, but I have many personal reservations regarding any confidence in the accuracy of such claims about the Rapture.因此,我认识到,许多现代教会强烈目前着迷,作为一个具体的信仰和艾滋病的建设在一些基督徒的虔诚信仰,但我有很多个人保留对任何此类索赔有关着迷的准确性的信心。

Many researchers feel that Margaret MacDonald was a troubled child and that she discovered great popularity once she started presenting her unusual behaviors and claims, and that gave her cause to continue to emphasize that story for the rest of her life.许多研究者认为玛格丽特麦克唐纳是一个困扰的孩子,她发现大受欢迎,一旦她开始介绍她的异常行为和索赔,并给了她继续强调这个故事,她的后半生的事业。 The fact that the famous and charismatic Darby seemed to adopt much of her claims then was therefore the basis of the modern Rapture concept.事实上,著名的和有魅力的那美似乎采取许多她的要求,因此,现代着迷的概念的基础上。

There are other scholars who have varying views on how and where the concept of the Rapture developed, but none are prior to the year 1830, in Scotland or Ireland.有其他学者着迷的概念如何以及在哪里有不同意见,但没有一个是在1830年在苏格兰或爱尔兰,前。


Rapture of the Church狂喜的教会

Advanced Information先进的信息

Rapture of the Church is a phrase used by premillennialists to refer to the church being united with Christ at his second coming (from the Lat. rapio, "caught up").狂喜的教会是由premillennialists用来指团结与基督的教会,在他第二次来一个短语(从纬度。rapio,“赶上”)。 The main scriptural passage upon which the teaching is based is I Thess.教学是基于圣经的主要通道,是我帖。4:15-17: "For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the archangel's call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord." 4:15-17:“为此,我们申报你的主的话,我们谁活着,谁是左,直到主的到来,不得先于那些已经睡着了主必亲自。从天降临了一声命令,在阿尔汉格尔斯克的呼吁,神里的喇叭声和的死在基督将崛起第一;。然后我们还活着,谁是左,应抓住起来与他们一起在云中,以满足在空中与主;,所以我们应始终与主“。

The major divisions of interpretation of Paul's words center on the relationship of the time of the rapture to the tribulation period which marks the end of the age.解释保罗的话对灾难时期的狂喜,这标志着结束的年龄时间的关系中心,主要的分歧。Pretribulationists teach that the church will be removed before this seven-year period and the revelation of the antichrist.Pretribulationists教,教会将在此之前的7年期和敌基督的启示中删除。 A second group, the midtribulationists, contend that the church will be raptured during the tribulation after the antichrist's rise to power but before the severe judgments that prepare the way for Christ's return to establish his rule on earth.第二组,midtribulationists,抗衡,教会将在大灾难后,敌基督的崛起,但在此之前的准备基督的回报的方式建立自己的统治地球上的严重判断欢天喜地。 Another approach to the problem is that of the posttribulationists, who believe that the church will continue to exist in the world throughout the entire tribulation and be removed at the end of the period when Christ returns in power.问题的另一种方法是 posttribulationists,他们相信教会将继续在世界上存在,整个灾难,当基督在电源恢复的时期结束时被删除。

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Pretribulationism and the Origin of the Rapture DebatePretribulationism和着迷辩论的起源

Despite the attempt by dispensationalists to identify all premillennialists with peculiar aspects of their thought such as the pretribulation rapture, it is obvious that throughout most of the history of the church those who taught premillennialism did not have such a detailed interpretation of the end times.尽管由dispensationalists的尝试,以确定其特有的方面,如pretribulation狂喜的思想premillennialists,很明显,在整个教会的历史最教premillennialism那些没有这样一个时代结束的详细解释。 Until the early nineteenth century those believers who discussed the rapture believed it would occur in conjuction with the return of Christ at the end of the tribulation period.直到十九世纪初,讨论被提的信徒们相信它会与基督在灾难时期结束后,发生一起选择。It was the contribution of John Nelson Darby to eschatology that led many Christians to teach that the return of Christ would be in two stages: one for his saints at the rapture and the other with his saints to control the world at the close of the great tribulation.这是约翰尼尔森达比贡献末世导致许多基督徒教,基督的回报将分两个阶段:控制世界的伟大结束与他的圣人圣徒在狂喜和其他患难。 According to this interpretation of Bible prophecy between these two events the seventieth week predicted by Daniel (9:24-27) would be fulfilled and the antichrist would come to power.根据这个解释圣经预言这两个事件之间由丹尼尔预言(9:24-27)第七周将完成和敌基督将上台。With the church removed from the scene, God would resume his dealings with Israel at that time.从现场拆除的教堂,上帝将恢复当时他与以色列打交道。

Darby's ideas had a wide influence in Britain and the United States.达比的思想已在英国和美国的一个广泛的影响力。Many evangelicals became pretribulationists through the preaching of the interdenominational evangelists of the nineteenth and twentieth centuries.许多福音派成为pretribulationists通过十九和二十世纪的教派之间的传福音的宣讲。The Scofield Reference Bible and the leading Bible institutes and graduate schools of theology such as Dallas Theological Seminary, Talbot Seminary, and Grace Theological Seminary also contributed to the popularity of this view.斯科菲尔德参考圣经和圣经院所的领导和如达拉斯神学院,塔尔博特神学院,和格雷斯神学院的神学研究生院也是这种观点的普及作出了贡献。 During the troubled times of the 1960s there was a revival of the pretribulational view on a popular level through the books of Hal Lindsey and the ministries of preachers and Bible teachers who use the electronic media.在20世纪60年代的乱世,有上通过哈尔Lindsey和传教士和圣经教师使用电子媒体部委书籍的流行水平pretribulational复苏。

If the influence of Darby is obvious in the work of his successors, it is a more difficult task to determine how he arrived at an understanding of the secret pretribulation rapture.如果达比的影响是显而易见的,在他的继任者的工作,它是一个更艰巨的任务,以确定如何到达他了解的秘密pretribulation狂喜。 Samuel P. Tregelles, like Darby a member of the Plymouth Brethren movement, charged that the view originated during a charismatic service conducted by Edward Irving in 1832.塞缪尔P · Tregelles像达比的普利茅斯的弟兄运动的成员,被控在爱德华欧文在1832年进行一个有魅力的服务的起源的观点。Other scholars maintain that the new understanding of the rapture was the product of a prophetic vision given to a young Scottish girl, Margaret MacDonald, in 1830.其他学者认为,狂喜的新认识是在1830年,苏格兰一位年轻的姑娘,玛格丽特麦克唐纳,一个先知先觉的产品。She claimed special insight into the second coming and began to share her views with others.她声称第二次来特殊的洞察力,并开始与别人分享她的看法。Her ecstatic conduct and apocalyptic teaching led to a charismatic renewal in Scotland.她欣喜若狂的行为和世界末日的教学导致在苏格兰的魅力重建。Impressed by the accounts of a new Pentecost, Darby visited the scene of the revival.一个新的五旬节的帐户留下深刻印象,该公司参观了复兴的场景。According to his own testimony in later years he met Margaret MacDonald, but rejected her claims of a new outpouring of the Spirit.据他自己的证词,在多年后,他会见了玛格丽特麦克唐纳,但拒绝了一个新的精神流露她的要求。Despite his opposition to MacDonald's general approach some writers believe that he accepted her view of the rapture and worked it into his own system.尽管他反对麦当劳的一般方法,一些作家认为,他接受她的狂喜的看法和自己的系统工作。

Other scholars feel that one must accept Darby's own explanation of how he arrived at his eschatological view.其他学者认为,人们必须接受那美的自己的解释,他如何在他的末世论的观点抵达。He based it upon an understanding that the church and Israel are distinct entities in Scripture.他根据一项谅解,即教会和以色列是在圣经中不同的实体。When the church is withdrawn from the world, then the prophetic events involving Israel can be fulfilled.当教会是从世界撤回,则涉及到以色列的预言事件可以完成。Antichrist will rise to power by promising peace on earth and will make an agreement to protect the restored state of Israel.敌基督将崛起,地球上充满希望的和平,并会作出一项协议,以保护以色列恢复状态。However, the Jews will be betrayed by their new benefactor, who will suddenly suspend all traditional religious ceremonies and demand that they worship him.然而,犹太人将被出卖自己的新的恩人,他会突然暂停所有传统的宗教仪式,并要求他们崇拜他。Those who do not cooperate will be persecuted.那些不配合将被迫害。This final holocaust against God's chosen people will lead them to accept Christ as their savior.这对上帝的选民最后的大屠杀,将导致他们接受基督作为他们的救主。Plagues will ravage the earth during this time of tribulation, and finally the battle of Armageddon will result in the visible, personal, victorious return to earth of Christ and his saints.瘟疫将肆虐地球,在此期间的苦难时,最后决战的战斗会导致可见,个人,载誉归来的基督和他的圣人地球。The Lord will then bind Satan for a thousand years and rule the world with his followers for a millennium.主会绑定撒旦一千年统治世界一千年他的追随者。According to pretribulation premillennialists all the prophecies which were supposed to be fulfilled when Christ came the first time will come to pass at his second coming.据pretribulation premillennialists所有这被认为是实现基督来将首次来通过他在第二次到来的预言。The Jewish rejection of Christ in the first century forced the postponement of the kingdom until the second coming.在第一世纪的犹太人拒绝基督王国被迫推迟,直到第二次来。The view that was taken of the church and its place in prophecy is crucial to the acceptance of the pretribulational rapture and the system it supports.教会和它的位置在预言接受pretribulational狂喜和它支持的系统是至关重要的。

Another argument given in favor of the pretribulation rapture is that the restraining influence of the Holy Spirit must be removed before the antichrist can be revealed (II Thess. 2:6-8).赞成pretribulation狂喜中的另一种说法是,可以发现敌基督之前,圣灵的制约影响必须拆除(二帖前2:6-8)。 Because the Spirit is particularly associated with the church, it follows that the church must be absent from the scene when the Spirit is gone.因为圣灵特别是与教会相关的,它教会必须从离开现场时,圣灵是消失。 Among the other reasons that seem to support pretribulationism is the imminence of the rapture.其中,似乎支持pretribulationism的其他原因是紧迫的狂喜。If it can occur at any time, then no tribulation signs such as the revelation of the antichrist, the battle of Armageddon, or the abomination in the temple precede the "blessed event."如果它可以发生在任何时间,没有磨难的迹象,如敌基督的启示,大决战的战斗,或在寺庙的憎恶“福地事件之前。”

The Midtribulation ViewMidtribulation查看

One of the leaders in presenting a different view of the rapture was Harold John Ockenga, a leader in the evangelical movement that developed in the United States after World War II.在呈现出不同的狂喜的领导者之一,在第二次世界大战后在美国发展的福音派运动的领导者是哈罗德约翰Ockenga。In a brief personal testimony in Christian Life (Feb., 1955) he cited many difficulties associated with pretribulationism.在基督徒生活在一个简短的个人的证词(1955年2月,),他列举了相关的许多困难与pretribulationism。 These included the secret aspect of the rapture, the revival to be experienced during the tribulation despite the removal of the Holy Spirit, and the reduction in the importance of the church involved in dispensational eschatology.这些措施包括秘密的狂喜方面,要在患难的经历,尽管取消圣灵的复兴,并减少在参与时代论末世教会的重要性。 Other evangelical leaders joined in the criticism of the pretribulation position.其他福音派领袖加入批评的pretribulation位置。The modifications they advocated were slight, involving the limitation of the wrath of God upon the world (Rev. 16-18) to the first three and a half years prior to the battle of Armageddon.他们主张修改轻微,涉及哈米吉多顿之战的第一个3年半前到神对世界的愤怒(启16-18)的限制。Influenced by the repeated mention of three and a half years (forty-two months) in Dan. 3年半的反复提及于丹(四十两个月)的影响。7, 9, and 12 and in Rev. 11 and 12, they argued for a shortened tribulation period. 7,9,12及11日和12修订版,他们认为一个缩短的灾难时期。To support this argument they cited Dan.为了支持这一论点,他们引丹。7:25 which indicated that the church will be under the tyrannical rule of the antichrist for three and a half years.7点25分,这表明三年半的时间里,教会将敌基督的残暴统治下。Dan.丹。9:27 also indicates that the world ruler of the end times will make an agreement with Christians and Jews guaranteeing religious freedom, but then he will carry out the second stage of his plan and suppress religious observances. 9时27还表明,世界的统治者的结束时间将基督徒和保障宗教信仰自由的犹太人达成协议,但然后,他将进行他的计划的第二阶段和压制宗教纪念活动。 Various NT passages were also believed to support midtribulationism, including Rev. 12:14, which predicts a flight into the wilderness by the church during the first three and a half years of the tribulation period.各种新台币通道也认为,以支持midtribulationism,包括牧师12时14分,这三年半的灾难时期在第一年预测由教会飞行到旷野。 Also, midtribulationists believed that their view fits into the Olivet discourse (Matt. 24; Mark 13; and Luke 12) better than the pretribulation interpretation.此外,midtribulationists认为,他们认为适合的科特话语(太24 13马克和卢克12)比pretribulation解释更好。

Midtribulationists claim that the rapture is to take place after the fulfillment of certain predicted signs and the preliminary phase of the tribulation as described in Matt. Midtribulationists声称被提后履行一定的预测标志和苦难的初步阶段,在马特。24:10-27.24:10-27。The event will not be secret but will be accompanied by an impressive display including a great shout and the blast of the trumpet (I Thess. 4:16; Rev. 11:15; 14:2).事件将不会是秘密,但将伴随着令人印象深刻的显示,包括一个巨大的呼喊,小号爆炸(帖前四点16分;牧师11点15分,14时02分)。 This dramatic sign will attract the attention of unsaved people, and when they realize that the Christians have disappeared they will come to Christ in such large numbers that a major revival will take place (Rev. 7:9, 14).这戏剧性的签署将吸引未保存人的注意,而当他们意识到,已经消失了的基督徒,他们会在如此大量的基督,一个重大的复兴将举行(修订版7时09分,14)。

The Posttribulation ViewPosttribulation查看

Many other interpreters were uncomfortable with the sharp distinction that the pretribulationists drew between the church and Israel.许多其他口译员不舒服明显的区别,教会和以色列之间的pretribulationists提请。Christ, they believed, would return to rapture his saints and establish his millennial rule at the same time.基督,他们认为,将返回着迷他的圣人和他的千禧年的统治建立在同一时间。They cited numerous passages (Matt. 24:27, 29) which indicate that Christ's second coming must be visible, public, and following the tribulation.他们列举了许多段落(马太福音24:27,29),表明基督的第二次来临必须是可见的,公​​共,和下面的大灾难。 This was based upon the fact that much of the advice given to the church in Scripture relative to the last days is meaningless if it does not go through the tribulation.这是根据事实,教会在圣经相对的最后几天的意见是没有意义的的,如果它不经过苦难。For example, the church is told to flee to the mountains when certain events occur, such as the setting up of the abomination of desolation in the holy place (Matt. 24:15-20).例如,教会是说,逃到山上某些事件发生时,如设立的苍凉,在神圣的地方(太24:15-20)憎恶,。

Many of the arguments suggested by those who advocate the posttribulation view are stated in opposition to the pretribulation position, which has been the most widely held interpretation among twentieth century American premillenialists.许多posttribulation查看那些主张提出的论据是表示反对pretribulation位置,已举行的二十世纪美国premillenialists之间最广泛的解释。 Included in these critisms are suggestions that the imminent return of Christ does not require a pretribulation rapture.这些critisms基督即将回归不需要pretribulation狂喜的建议。Posttribulatioinists also point to the difficulty of deciding which passages of Scripture apply to Israel and which are relevant to the church. Posttribulatioinists还指出,决定圣经经文适用于以色列和教会有关的困难。They also contend that there is a notable lack of explicit teaching about the rapture in the NT.他们还争辩说,有一个显着缺乏明确的教学在NT的狂喜。

Advocates of the posttribulation position differ among themselves on the application of the prophetic Scriptures and the details about the return of Christ. posttribulation位置的倡导者,它们之间的不同应用的预言圣经和基督返回的细节。John Walvoord has detected four schools of interpretation among their number.约翰Walvoord已检测到四个学校的解释,他们的人数之间。The first of these, classic posttribulationism, is represented by the work of J. Barton Payne, who taught that the church has always been in tribulation and therefore the great tribulation has largely been fulfilled.这些经典posttribulationism第一,是代表J.巴顿佩恩的工作,谁教教会一直在患难中,因此大灾难已经在很大程度上得到满足。 The second main division of posttribulationists is the semiclassic position found in the work of Alexander Reese.第二posttribulationists的主要分工是亚历山大里斯的工作中发现semiclassic位置。Among the variety of views held by these individuals the most common is that the entire course of church history is an era of tribulation, but in addition there is to be a future period of great tribulation.其中的各种意见,这些人最常见的是教会历史的整个过程,是一个时代的苦难,但除了是今后一个时期是一个巨大的苦难。 A third category of posttribulational interpretation is called futurist and is ably presented in the books of George E. Ladd.一个posttribulational解释第三类是所谓的未来学家,是巧妙地呈现在乔治E ·拉德书籍。He accepts a future period of three and a half or seven years of tribulation between the present era and the second coming of Christ.他接受了三年半或七个多年的苦难,当今时代和基督第二次降临之间今后一个时期。He was led to this conclusion by a literal interpretation of Rev. 8-18.由牧师8-18的字面解释,他是导致这一结论。A staunch premillennialist, he believes that the pretribulation rapture was an addition to Scripture and as such obscured the truly important event, the actual appearance of Christ to inaugurate his reign.一个坚定的premillennialist,他认为,pretribulation狂喜除了圣经,因此掩盖了真正重要的事件,基督的实际外观,开创他的王朝。 A fourth view is that of Robert H. Gundry, which Walvoord calls the dispensational posttribulational interpretation.第四个观点是罗伯特H. Gundry,Walvoord调用的时代论的posttribulational解释。Gundry combines in a novel manner the pretribulational arguments and an acceptance of the posttribulation rapture.Gundry结合在一个新颖的方式pretribulational参数和接受posttribulation狂喜。

The Partial Rapture Interpretation部分狂喜的解释

In addition to the pretribulation, midtribulation, and posttribulation views of the rapture there have been those who contend for a partial rapture theory.除了狂喜pretribulation,midtribulation,并posttribulation意见有那些为局部狂喜理论相抗衡。 This small group of pretribulationists teaches that only those who are faithful in the church will be caught up at the beginning of the tribulation.这组pretribulationists小任教,只有那些在教堂的忠实将陷入苦难的开始。The rest will be raptured sometime during or at the end of the seven-year period.其余的将被提期间或在年底的7年期间的某个时候。According to these interpreters those who are most loyal to Christ will be taken first and the more wordly will be raptured later.根据这些口译那些最忠实的基督将首先采取更wordly稍后将被提。Although it is condemned by most premillennialists, the respected GH Lang advocated this view.虽然它是由最premillennialists谴责,尊重生长激素郎主张这一观点。

Conclusion结论

The interpretation of the rapture has led to some differences of opinion among evangelicals.狂喜的解释,导致一些福音派之间的意见分歧。Those who hold to a pretribulation rapture have been accused of having a severely circumscribed attitude toward the church and its mission, culture and education, and current events.那些持有一个pretribulation狂喜已经有一个严重外切的态度,对教会和它的使命,文化和教育,以及时事的指控。 While some dispensationalists involuntarily lend currency to this by regarding their position as almost a cardinal doctrine of the faith, most would reject the above criticism as a baseless generalization.虽然有些dispensationalists不由自主地放贷货币,几乎是信仰的大是大非的学说作为自己的立场这一点,大多数人会拒绝上述毫无根据的概括的批评。 They would insist that their stance excludes neither a highly developed social ethic or a policy of world rejection rightly understood.他们会坚持他们的立场,排除既不是一个高度发达的社会伦理或世界排斥的政策,正确地理解。

RG Clouse RG Clouse
Elwell Evangelical DictionaryElwell宣布了福音字典

Bibliography 参考书目
OT Allis, Prophecy and the Church; R. Anderson, The Coming Prince; ES English, Re-Thinking the Rapture; RH Gundry, The Church and the Tribulation; GE Ladd, The Blessed Hope; D. MacPherson, The Incredible Cover-Up; P. Mauro, The Seventy Weeks and the Great Tribulation; JB Payne, The Imminent Appearing of Christ; JD Pentecost, Things to Come; A. Reese, The Approaching Advent of Christ; JF Strombeck, First the Rapture; JF Walvoord, The Rapture Question; LJ Wood, Is the Rapture Next?旧约亚力,预言和教会; R ·安德森,即将到来的王子,重新思考的狂喜ES英语; RH Gundry,教会和苦难; GE拉德,有福的盼望; D.麦弗逊式,难以置信的障眼法体育莫罗,第七周和大灾难; JB佩恩,基督即将出现; JD圣灵降临节,必有后福; A.里斯,基督即将降临; JF Strombeck,首先着迷; JF Walvoord,狂喜问题; LJ木材,是下一步着迷吗?


Tribulation苦难

Advanced Information先进的信息

Tribulation is trouble or affiction of any kind (Deut. 4:30; Matt. 13:21; 2 Cor. 7:4).苦难是麻烦或任何形式的affiction(申命记4点半。马特13点21分,2肺心病7时04分)。In Rom.在ROM中。2:9 "tribulation and anguish" are the penal sufferings that shall overtake the wicked. 2时09分“的苦难和痛苦”是刑法的痛苦,应超越恶人。In Matt.在马特。24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem. 24:21,29,这个词代表出席耶路撒冷的毁灭的灾难。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Tribulation苦难

Advanced Information先进的信息

General Biblical Meaning一般圣经的意义

"Tribulation" is the general term in the Bible to denote the suffering of God's people. “苦难”是在“圣经”的总称,表示神的百姓的痛苦。In the OT the words sara and sar ("straits" or "distress") pertain variously to intense inner turmoil (Pss. 25:17; 120:1; Job 7:11), the pain of childbirth (Jer. 4:31; 49:24), anguish (Job 15:24; Jer. 6:24), and punishment (I Sam. 2:32; Jer. 30:7).在OT的话Sara和特别行政区(“海峡”或“窘迫”)相关的各种激烈的内心风暴(Pss. 25:17; 120:1;作业7点11分),分娩的痛苦(耶利米书4点31 49:24),痛苦(作业15点24分;耶6:24),和惩罚(我萨姆2时32分;耶30:7)。The Greek thlipsis from thlibo ("to press" or "to hem in") often serves to translate sara in the LXX, and refers generally to the oppression and affliction of the people of Israel or the righteous (Deut. 4:30; Ps. 37:39), while in the NT thlipsis is usually translated "tribulation" or "affliction."希腊thlipsis thlibo(“按”或“下摆”)常常是翻译的lxx SARA,一般指的压迫和苦难以色列人民正义(申命记4:30,PS 37:39),而在NT thlipsis通常译为“患难”或“痛苦。”

Varities of Tribulation品种的苦难

In the NT tribulation is the experience of all believers and includes persecution (I Thess. 1:6), imprisonment (Acts 20:23), derision (Heb. 10:33), proverty (II Cor. 8:13), sickness (Rev. 2:22), and inner distress and sorrow (Phil. 1:17; II Cor. 2:4).在NT的苦难是所有信徒的经验,包括迫害,监禁(使徒20时23分)(帖前1时06分),嘲笑(希伯来书10:33),贫穷(二肺心病。8:13),疾病(启2:22),和内心的苦恼和悲哀(腓1点17;二肺心病2时04分)。 Frequently tribulation is connected with deliverance, which implies that it is a necessary experience through which God glorifies himself in bringing his people to rest and salvation.常见的苦难与解脱,这意味着它是一个必要的经验,通过它,神的荣耀,在他的人民带来休息和拯救自己。

Tribulation in the Purpose of God灾难中的神的目的

Tribulation may be a means by which God disciplines his people for their unfaithfulness (Deut. 4:30).灾难可能是一种手段,其中神学科他为自己的不忠的人(申命记4:30)。More often, especially in the NT, tribulation occurs in the form of persecution of believers because of their faithfulness (John 16:33; Acts 14:22; Rev. 1:9).更多的时候,尤其是在NT的苦难发生在形式的迫害,因为他们的忠诚的信徒(约翰16时33;使徒行传14:22;启示录1:9)。

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).基督的苦难提供信徒的经验模型(我宠物。2:21-25),在某种意义上,他们因此参与基督的苦难(西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).磨难被视为圣经完全在神的旨意,为促进道德上的纯洁和虔诚的字符(罗马书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,他们必须忍受在神的善良和正义与信仰(见詹姆斯1:2-4,“试验”或“诱惑”的标签似乎是相同的经验),从而作为测试服务信徒的信心,并导致更大的稳定性和成熟度。

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.耶稣应许他的追随者在邪恶的宇宙“(约翰福音16:33),他们可以期望作为一种生活方式的东西存在的必然后果的灾难。 The Apostle Paul echoes this viewpoint when he warns that godly believers will certainly suffer persecution (II Tim. 3:12-13).使徒保罗这样的观点相呼应时,他警告说,虔诚的信徒肯定会遭受迫害(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.然而,耶稣鼓励他克服世界寻求通过应用他的胜利,他们的胜利,他的追随者。

The Great Tribulation大灾难

The Teaching of Jesus耶稣的教学

The precise expression, "great tribulation" (Matt. 24:21; Rev. 2:22; 7:14, Gr. thlipsis megale), serves to identify the eschatological form of tribulation.精确的表达,“大灾难”(太24:21;牧师二点22分,7时14分,GR thlipsis megale),用来识别的末世论形式的苦难。These words are Jesus' caption for a worldwide, unprecedented time of trouble that will usher in the parousia, Jesus' return to earth in great glory (see parallels Mark 13:19, "tribulation," and Luke 21:23, "great distress"; also Rev. 3:10, "hour of trial").这些话是耶稣“的标题为全球性的,前所未有的麻烦,将迎来parousia,耶稣返回地球(见平行马克13点19分,”患难“,极大的荣耀和卢克21点23分,”极大的困扰“;也牧师3:10,”审判小时“)。

This period of time will be initiated by the "abomination of desolation" (Matt. 24:15) predicted in Dan.这段时间,将启动“那行毁坏可憎的”(太24:15)于丹预测。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点27,其中许多学者认为是“无法无天的人”二帖前相同的“圣地”的亵渎。2:3, 4.2时03分,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).耶稣给具体说明他们逃跑的犹太居民,并警告说,其灾害的强度将几乎摧毁一切生命(太24:15-22)。

Views of the Great Tribulation大灾难的意见

Though some modern interpreters, along with many ancient commentators and early fathers, are inclined to regard Jesus' predictions as totally fulfilled during the destruction of Jerusalem in AD 70, the words of Matt.虽然一些现代的口译员,伴随着许多古老的评论员和早期父亲,都倾向于把耶稣的预言完全履行期间,在公元70年毁灭耶路撒冷,马特的话。 24:29, "But immediately after the tribulation of those days," seem to connect them with the parousia. 24:29“,但那些日子的灾难后,立即,”似乎与parousia连接。Jesus' words in verse 21 are probably an allusion to Dan.21节耶稣的话可能是暗指丹。12:1 because of the reference there to unparalleled trouble (LXX, thlipsis).因为有无可比拟的麻烦(LXX,thlipsis)12:1。 The Daniel passage strengthens the case for the eschatological view of the great tribulation, because it places this period prior to the resurrection of Daniel's people.丹尼尔通过加强大灾难末世论观点的情况下,因为它把这一时期之前,丹尼尔的人复活。

Since Jesus made this prophecy, major wars, catastrophes, and cosmic phenomena have stimulated belief in the presence of the great tribulation.由于耶稣这个预言,大的战争,灾难,和宇宙现象有刺激的大灾难的信念。Such a tendency is typified by Hesychius of Jerusalem in some correspondence with Augustine.这种倾向是典型耶路撒冷赫西基奥斯在一些与奥古斯丁的书信。Augustine disagreed, preferring to interpret such things instead as characteristics of history as a whole with no particular eschatological significance.奥古斯丁不同意,宁愿去解释这样的事情,而不是作为历史的特点,作为一个整体,没有什么特别的末世论的意义。 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有猜测上尽可能的大灾难的前兆,有的甚至试图找出敌基督与德皇威廉二世和墨索里尼等候选人时事趋势。

Adherents of the major millennial views place the great tribulation at different points in relation to the millennium.千年的主要意见的追随者放置在不同的点在有关千年大灾难。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和amillennialists都视为一个简短的,无限期的,通常是在千年年底确定歌革和玛启示录20:8-9起义。 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. Postmillennialists观点作为走向世界基督教未定长度由教会和未来千年地球上最后基督在巨大的苦难,并最终返回的历史。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考虑千年是一个纯粹精神的现实,从第一次降临第二,持久已有两千年来的一个时期,并最终在巨大的苦难,历史的少了几分乐观的看法和福音见证的进展。

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. premillennialists千年未来,文字的千年年在地球上,巨大的苦难走向历史甚至是现在正在一个混乱的时期,即下降,将被终止由基督的千年前的回报。 One group, which describes itself as "historic" premillennialists, understands the great tribulation to be a brief but undetermined period of trouble.一组,它描述为“历史性”premillennialists的本身,明白了巨大的苦难,是一个简短的麻烦,但未确定时期。 Another group, dispensational premillennialists, connects it with the seventieth week of Dan.另一组,时代论premillennialists,连接丹70周。9:27, a period of seven years whose latter half pertains strictly to the great tribulation. 9:27,为期7年的下半年涉及严格的大灾难。

Within the premillennial movement another issue, the time of the rapture of the church, has given rise to three views.premillennial运动的另一个问题是,教会的狂喜时,已上升到三个意见。 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 (I Thess. 5:9). Pretribulationists(狂喜第七周前)和midtribulationists(第七周中的狂喜)感知5时09分巨大的苦难,神的忿怒的特点后,不信的世界教会是必然免除(帖前。 )。

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,巨大的苦难仅仅是一种教会的整个历史上,遭受苦难教会通过它在逻辑上必须通过激化。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.最近的一个新颖的观点,在posttribulation营地,旨在保持紧迫的狂喜,尽管事实显着tribulational事件一定会干预。 In order to do so, the events of the great tribulation would be "potential" but uncertain in their fulfillment.为了做到这一点,大灾难的事件,将“势”,但不确定其履行。Jesus could come at any moment, and one could look back into recent history to see events that fulfilled the great tribulation.耶稣可以在任何时刻,和一个可以看看最近的历史事件,实现了巨大的苦难。

WH Baker WH贝克
(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)

Bibliography 参考书目
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! R.安德森,即将到来的王子; L. Boettner,千年发展目标; MJ埃里克森,在末世的当代选项;护士Gundry,教会和苦难; SN Gundry,“诠释学或在末世历史的决定性因素的时代精神,”射流20:45-55; AA Hoekema,圣经和未来; JE哈特利,TWOT,二,778-79; R. Schippers,NIDNTT,二,807-9; H. Schlier,TDNT,三,140-48 T.韦伯,在生活的第二次来临的影子; D.威尔逊,世界末日!The Premillenarian Response to Russia and Israel Since 1917; J. Walvoord, The Rapture Question.Premillenarian响应俄罗斯和以色列自1917年以来,J. Walvoord,着迷的问题。



Also, see:此外,见:
Second Coming of Christ耶稣第二次来
Eschatology 末世
Dispensation, Dispensationalism配药, dispensationalism
Views of the Millennium意见千年
Last Judgment最后审判
Tribulation, Great Tribulation磨难,伟大的磨难


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