Saint Paul, also called Saul in Hebrew (Acts 7-13), was a leader of the early Christian movement and was instrumental in its spread throughout the Greco-Roman world.圣保罗，也称为娑罗双树在希伯来语（使徒7-13 ） ，是一个领导者的早期基督教运动，并曾在其遍布希腊罗马世界。 He was born in Tarsus of Cilicia in Anatolia probably between AD 1 and 10.他出生于睑板的基利家在安纳托利亚之间大概专案1和10 。 Thirteen New Testament letters have been attributed to him, many of which show him adjusting Jewish ideas and traditions to new circumstances and measuring Old Testament laws by their relevance to Jesus Christ. The Book of Acts presents him as the apostle to the Gentiles and the most prominent early Christian leader next to Saint Peter. 13名新约全书信件已被归咎于他，其中有不少他出示了调整犹太思想和传统，以新的情况和测量旧约法律，其相关性，以耶稣基督。 这本书的行为，介绍了他作为使徒向外邦人和最突出早期基督教领袖旁边的圣彼得大教堂。
Paul was born a Jew and trained to be a Pharisee, that is, a learned and strict observer of religious law.保罗出生的犹太人和培训，成为了一名pharisee ，这是一个教训，并严格观察员的宗教法。 The New Testament records how he actively tried to suppress the early Christian movement through persecution (Gal. 1:13-14) until he was converted to Christianity by a visionary encounter with the risen Jesus while on the road to Damascus about AD 36 (Gal. 1:15-16; Acts 9:1-31; 22; 26).新约圣经记录他如何积极地试图镇压早期基督教运动，通过迫害（ gal. 1:13-14 ） ，直到他皈依了基督教，由一位有远见的遭遇复活的耶稣，而道路上向大马士革约公元36 （半乳糖。 1:15 ;行为9:1-31 ; 22 ; 26 ） 。 Because of this vision, Paul held that he, too, had met Jesus and was therefore qualified to be called an Apostle (1 Cor. 9:1).因为这个愿景，保罗举行了，他也见过耶稣，并因此有资格被称为使徒（ 1肺心病。 9:1 ） 。 After being instructed and receiving Christian baptism in Damascus, Paul went to "Arabia" (probably the desert of Transjordan) for a short time; he then returned to Damascus for 3 years until he was driven out to Tarsus, probably in 40.指示后，并接受基督教洗礼，在大马士革，保罗去"阿拉伯" （可能是沙漠中的transjordan ）进行了短暂的时间，然后又回到大马士革3年，直到他被赶出去，以跗关节，有可能是在40 。 Several years later Barnabas brought Paul to Antioch in Syria (Acts 11), where they ministered together for a year.数年后，巴纳巴斯带来保罗到叙利亚的安提（使徒11 ） ，在那里ministered在一起待了一年。
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The different accounts of Paul's visit to Jerusalem to settle the controversy over how much of the Jewish Law Gentile Christians were required to keep (Gal. 2; Acts 15) have never been fully reconciled.不同的帐目保禄二世访问耶路撒冷，以解决争议，究竟有多少犹太人法gentile基督徒须把（ gal. 2 ;行为15 ）从来没有得到充分调和。 Years later (c.58), Paul brought a collection to Jerusalem for the city's poor Christians (Acts 21), but he was arrested.年后（ c.58 ） ，保罗带来了收集，以耶路撒冷为城市穷人的基督徒（使徒21 ） ，但他被警方拘捕。 After 2 years in prison he used his right as a Roman citizen to appeal to the emperor and was sent to Rome for trial. 2年后在监狱中，他用自己的权利，作为一个罗马公民呼吁皇帝，被送往罗马受审。 The Book of Acts ends with Paul under house arrest (c.63), still preaching about Jesus.这本书的行为，两端与保罗被软禁（ c.63 ） ，仍然鼓吹耶稣。 Clement of Rome and Eusebius of Caesarea report that Paul was eventually acquitted and traveled to Spain but was arrested again and martyred in Rome under Nero, c.67.克莱门特的罗马和尤西比乌斯的caesarea报告说，保罗最终被宣告无罪，并赴西班牙，但再次被捕，烈属，在罗马下Nero的， c.67 。 Feast day: June 29 (with Saint Peter).盛宴的日子： 6月29日（圣彼得大教堂） 。
Anthony J. Saldarini安东尼j. saldarini
Bibliography
参考书目
Beker, J.
Christian, Paul the Apostle (1980); Bornkamm, Gunther, Paul, trans. beker
，威廉斯基督徒，保罗使徒（ 1980年） ;博恩卡姆， 。 Gunther ，郑明训，跨。 by DMG Stalker (1971); Davies, WD, Paul
and Rabbinic Judaism, 2d ed.由DMG的缠扰（ 1971年）
;戴维斯，万泰，保罗和rabbinic犹太教，二维海关。 (1955); Fitzmeyer, JA, Pauline Theology
(1967); Grant, Michael, Saint Paul (1976); Gunther, John J., Paul (1972);
Jewett, Robert, Christian Tolerance: Paul's Message for the Modern World (1982);
Keck, Leander E., Paul and His Letters, 2d rev. （ 1955 ） ; fitzmeyer
，司法机构政务长，宝莲，神学（ 1967年） ;补助金，迈克尔，圣保罗（ 1976年） ; 。 Gunther ，约翰，保罗（ 1972年）
，朱，罗伯特，基督教公差：保罗的信息，为现代世界（ 1982 ） ，它们是， leander体育，保罗和他的信件，二维冯智活。 ed.教育署。 (1988); Meeks, Wayne A., The First
Urban Christians: The Social World of the Apostle Paul (1982; repr. 1984);
Pollock, John C., The Apostle (1969); Ridderbos, HM, Paul (1975); Sandmel,
Samuel, The Genius of Paul (1958); Wiles, MF, The Divine Apostle (1967).
（ 1988年） ; Meeks有韦恩甲，第一市区基督教：社会世界的使徒保罗（ 1982年; repr 。 1984 ） ;波洛克，约翰长，传道者（
1969年） ; ridderbos ，重介，保罗（ 1975 ） ;桑特曼，萨穆埃尔，天才的保罗（ 1958年） ;狡猾，中频，神圣使徒（ 1967 ）
。
Paul, (qv) was born about the same time as our Lord.保禄二世（请参阅）出生，大约同一时候，我们的主。 His circumcision-name was Saul, and probably the name Paul was also given to him in infancy "for use in the Gentile world," as "Saul" would be his Hebrew home-name.他的割礼实名是娑罗双树，恐怕也是保罗的名字也给他在初级阶段" ，用于在gentile世界" ， "娑罗双树" ，将是他希伯来语家的名字。 He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor.他是一个土生土长的塔尔苏斯，资本的基利家，罗马省在东南方的小亚细亚。 That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor.该市站在河河岸cydnus ，这是通航至今，因此，它成为一个中心，广泛的商业交通同许多国家一样沿着地中海沿岸，以及同中亚各国的未成年人。 It thus became a city distinguished for the wealth of its inhabitants.因此，它成为一个城市的尊敬，为财富，它的居民。 Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed.睑板还所在地的一个著名大学，在较高的声誉，甚至比大学的雅典和亚历山大，只有别人说，当时存在的。
Here Saul was born, and here he spent his youth, doubtless enjoying the best education his native city could afford.此间娑罗双树诞生了，他在这里用他的青春，无疑是享受最好的教育，他的本土城市可以承担得起。 His father was of the straitest sect of the Jews, a Pharisee, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Phil. 3:5).他的父亲当时的straitest教派的犹太人， pharisee ，该部落的本杰明，纯和纯犹太人的血液（使徒23时06分;菲尔。 3时05分） 。 We learn nothing regarding his mother; but there is reason to conclude that she was a pious woman, and that, like-minded with her husband, she exercised all a mother influence in moulding the character of her son, so that he could afterwards speak of himself as being, from his youth up, "touching the righteousness which is in the law, blameless" (Phil. 3:6).我们学习任何关于他的母亲，但我们有理由断定她是一个虔诚的女子，并表示，类似想法与她的丈夫，她行使了所有母亲的影响力，塑造品格，她的儿子，让他可以事后发言自己正，从他少年时期， "触摸义是，在法律上的，清白的" （ phil. 3时06分） 。 We read of his sister and his sister's son (Acts 23:16), and of other relatives (Rom. 16:7, 11, 12).我们读到他的姐姐和姐姐的儿子（使徒23时16分） ，以及其他亲属（罗马书16时07分， 11 ， 12 ） 。 Though a Jew, his father was a Roman citizen.虽然犹太人，他的父亲是罗马公民。 How he obtained this privilege we are not informed.他怎样获得这一特权，我们不知道。 "It might be bought, or won by distinguished service to the state, or acquired in several other ways; at all events, his son was freeborn. "它可能被收购，或者获得杰出服务于国家，或收购其它几种方式，在所有比赛中，他的儿子freeborn 。
It was a valuable privilege, and one that was to prove of great use to Paul, although not in the way in which his father might have been expected to desire him to make use of it." Perhaps the most natural career for the youth to follow was that of a merchant. "But it was decided that .这是一个宝贵的特权，是一个被证明非常有用，以保罗，虽然不能像在他的父亲可能已经预料到他的愿望，要利用这一点。 "也许是最自然不过的事业，为青年后续的是一个商人" ，但委员会决定。 . 。 . 。 he should go to college and become a rabbi, that is, a minister, a teacher, and a lawyer all in one." According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats' hair cloth, a trade which was one of the commonest in Tarsus. His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves.他应该去上大学，成为一个法师，即是一位部长，一名教师和一名律师都在同一个" ，但按照犹太人的习俗，不过，他学到了贸易，才进入对越直接准备，为神圣的行业。业内人士，他获得的是决策的帐篷，从山羊发布，贸易是其中一个最普遍的，在跗关节，他的初步教育已经完成，娑罗双树，被送往，当时有大约65 13年的年龄大概，向伟大的犹太学校神圣的学习，在耶路撒冷作为一名学生，该法。他在这里成了学生的拉比庆祝加马，在这里，他花了很多年，在一个复杂的研究圣经和许多问题，他们与该拉比行使自己。
During these years of diligent study he lived "in all good conscience," unstained by the vices of that great city.在这些年的勤奋学习，他住"在一切有良知， "不染，由虎钳这个伟大的城市。 After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years.期满后，他以学生生活期满时，他可能离开耶路撒冷为跗关节，在那里他可能一直从事涉嫌与一些犹太教堂已有多年。 But we find him back again at Jerusalem very soon after the death of our Lord.但我们发现他回来了，在耶路撒冷很快去世后，我们的主。 Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the "Nazarenes."在这里，他现在了解了详情，就在十字架上，并崛起的新教派的" nazarenes " 。 For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem.差不多两年时间后，五旬，基督教被悄悄蔓延，其影响力在耶路撒冷。 At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues.在长度斯蒂芬，其中的七个执事，给予了更多的市民和侵略性的证词中说，耶稣是救世主，这导致了许多兴奋之中的犹太人和许多争议，在他们的犹太教堂。 Persecution arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part.迫害出现了对斯蒂芬和信徒的基督普遍，其中娑罗双树的塔尔苏斯了一个突出的部分。 He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity.他在这个时候很可能是会员的大公会，并成为积极的领导者，在疯狂的迫害，其中统治者，然后设法根绝基督教。
But the object of this persecution also failed.但反对这种迫害，也失败了。 "They that were scattered abroad went everywhere preaching the word." "他们说，则散布在国外四处鼓吹词" 。 The anger of the persecutor was thereby kindled into a fiercer flame.愤怒的persecutor被点燃，从而成为一个更加激烈的火焰。 Hearing that fugitives had taken refuge in Damascus, he obtained from the chief priest letters authorizing him to proceed thither on his persecuting career.听说逃犯曾躲藏在大马士革的，他得到了从行政神父信件，授权他进行上去对他的迫害生涯。 This was a long journey of about 130 miles, which would occupy perhaps six days, during which, with his few attendants, he steadily went onward, "breathing out threatenings and slaughter."这是一个漫长的旅途的大约130英里，这将占据也许六天，在此期间，他与几个服务员，他前往稳步向前， "呼吸出threatenings和杀戮" 。 But the crisis of his life was at hand.但危机的他的生命在眼前。 He had reached the last stage of his journey, and was within sight of Damascus.他已经到了最后冲刺阶段，他的征途上，并可望大马士革。 As he and his companions rode on, suddenly at mid-day a brilliant light shone round them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, "Saul, Saul, why persecutest thou me?"因为他和他的同伴们正乘着，突然在中午灿烂的光照耀着一轮他们，娑罗双树奠定顶礼膜拜，在恐怖的地面上，一个声音动听，在他的耳中， "扫罗，扫罗，为什么persecutest你我" ？ The risen Saviour was there, clothed in the vesture of his glorified humanity.复活的救主，丰衣足食，在者或他的歌颂人性。 In answer to the anxious inquiry of the stricken persecutor, "Who art thou, Lord?"在回答焦虑的调查受灾persecutor " ，他们的艺术主，主" ？ he said, "I am Jesus whom thou persecutest" (Acts 9:5; 22:8; 26:15).他说： "我很耶稣的人，你persecutest " （使徒9时05分; 22时08分; 26:15 ） 。
This was the moment of his conversion, the most solemn in all his life.这是目前他的转换，最隆重，最庄严，在他一生受用不尽。 Blinded by the dazzling light (Acts 9:8), his companions led him into the city, where, absorbed in deep thought for three days, he neither ate nor drank (9:11).利欲熏心的亮光光（使徒9时08分） ，他的同伴们，促使他到城里，那里吸收的深层思考了3天，他既不吃也不喝（ 9时11分） 。 Ananias, a disciple living in Damascus, was informed by a vision of the change that had happened to Saul, and was sent to him to open his eyes and admit him by baptism into the Christian church (9:11-16). ananias ，弟子住在大马士革，获悉，由远见的变化已经发生，以娑罗双树，被送往他打开他的眼睛，并承认他的洗礼成为基督徒教会（ 9:11-16 ） 。 The whole purpose of his life was now permanently changed.整个的目的，他的生命现在永久改变。 Immediately after his conversion he retired into the solitudes of Arabia (Gal. 1:17), perhaps of "Sinai in Arabia," for the purpose, probably, of devout study and meditation on the marvellous revelation that had been made to him.之后将立即转换，他退役进入孤的地阿拉伯（ gal. 1时17分） ，也许"西奈阿拉伯， "为宗旨，大概，虔诚的学习和打坐对绝妙的启示已经向他提出。 "A veil of thick darkness hangs over this visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenor of his after-life, absolutely nothing is known. 'Immediately,' says St. Paul, 'I went away into Arabia.' "面纱厚的黑暗笼罩在这次访问中，以阿拉伯的场面，其中他提出，因此，对思想和职业从事他虽然有，在所有情况下的一场危机，必须塑造了整个男高音他的后生活中，绝对没有什么是众所周知的'马上'说，圣保禄， '我去到离地阿拉伯。
The historian passes over the incident [comp.历史学家通过这一事件[可比。 Acts 9:23 and 1 Kings 11: 38, 39].行为9时23分和1名国王队11 ： 38 ， 39 ] 。 It is a mysterious pause, a moment of suspense, in the apostle's history, a breathless calm, which ushers in the tumultuous storm of his active missionary life." Coming back, after three years, to Damascus, he began to preach the gospel "boldly in the name of Jesus" (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor. 11:33) from the Jews and betake himself to Jerusalem. Here he tarried for three weeks, but was again forced to flee (Acts 9:28, 29) from persecution. He now returned to his native Tarsus (Gal. 1:21), where, for probably about three years, we lose sight of him. The time had not yet come for his entering on his great life-work of preaching the gospel to the Gentiles. At length the city of Antioch, the capital of Syria, became the scene of great Christian activity.这是一个神秘的停顿，一刻悬念，在使徒的历史上，由于咋舌平静，迎来动荡的风暴，他积极传教的生命"回来，三年后，前往大马士革，他开始宣讲福音"大胆地在耶稣的名字" （使徒9时27分） ，但很快就不得不逃离（ 9时25分， 2肺心病。 11时33分）从犹太人和betake亲自前往耶路撒冷。他在这里守侯，为三个星期，但被再次被迫逃亡（使徒9点28 ， 29 ）以免遭迫害，他现在回到他的祖国塔尔苏斯（ gal. 1时21分） ，在那里，大概有三年，我们忽略他。时候了，还没有来他进入他的伟大一生的工作，宣扬福音向外邦人。篇幅市安提，资本的叙利亚，成为现场的伟大的基督教活动。
There the gospel gained a firm footing, and the cause of Christ prospered.有福音获得了站稳脚跟，并造成基督的兴旺。 Barnabas (qv), who had been sent from Jerusalem to superintend the work at Antioch, found it too much for him, and remembering Saul, he set out to Tarsus to seek for him.巴纳巴斯（请参阅） ，他们已被送往从耶路撒冷督导工作，在安提，发现它太多对他来说，并记住娑罗双树，他列明，以跗关节去寻找他。 He readily responded to the call thus addressed to him, and came down to Antioch, which for "a whole year" became the scene of his labours, which were crowned with great success.他爽快地回应号召，因此给他，并一齐压安提， "整整一年了" ，成为现场的，他的劳动，而被冠以了巨大成功。 The disciples now, for the first time, were called "Christians" (Acts 11:26).门徒们，现在，这是第一次，被称为"基督徒" （使徒行11:26 ） 。 The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work.教会在安提现建议将派出传教士到外邦人，并扫罗和巴纳巴斯，与约翰马克作为自己的服务员，被选定为这项工作。 This was a great epoch in the history of the church.这是一个伟大时代的，在教会的历史。 Now the disciples began to give effect to the Master's command: "Go ye into all the world, and preach the gospel to every creature."现在弟子开始，以落实船长的命令： "你们要去到所有世界，传福音给每头动物" 。 The three missionaries went forth on the first missionary tour.三位传教士来到了关于第一个传教之旅。 They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the south-west.他们的一艘从塞琉西亚，加沙海港的安提，跨到塞浦路斯，约80英里的西南方。 Here at Paphos, Sergius Paulus, the Roman proconsul, was converted, and now Saul took the lead, and was ever afterwards called Paul.这里在帕福斯，谢尔盖鲍鲁斯，罗马proconsul ，改建，现在娑罗双树率先表态，并于事后以往所谓的保罗。
The missionaries now crossed to the mainland, and then proceeded 6 or 7 miles up the river Cestrus to Perga (Acts 13:13), where John Mark deserted the work and returned to Jerusalem.传教士，现在跨过到大陆，然后再接着6或7英里了河cestrus以perga （使徒13时13分） ，在那里约翰马克被遗弃的工作，回到耶路撒冷。 The two then proceeded about 100 miles inland, passing through Pamphylia, Pisidia, and Lycaonia.之后，两人进行约100英里的内陆地区，通过潘菲利亚，皮西迪亚，利考尼亚。 The towns mentioned in this tour are the Pisidian Antioch, where Paul delivered his first address of which we have any record (13:16-51; comp. 10:30-43), Iconium, Lystra, and Derbe.城镇中提到这个旅行团是pisidian安提，那里保罗发表他的首份施政报告中，而我们有任何纪录（ 13:16-51 ;可比。 10:30-43 ） ，伊康， lystra ， derbe 。 They returned by the same route to see and encourage the converts they had made, and ordain elders in every city to watch over the churches which had been gathered.他们经由同一路线看，并鼓励他们转换了，和阿拉维的长者，在每一个城市，观看过该教堂已聚集。 From Perga they sailed direct for Antioch, from which they had set out.从perga他们仍能直接为安提，由他们列出了。
After remaining "a long time", probably till AD 50 or 51, in Antioch, a great controversy broke out in the church there regarding the relation of the Gentiles to the Mosaic law.之后，将剩下的"漫长的时间" ，大概到公元50年或51 ，在安提，一个很大的争议发生在教会里，有关于关系的外邦人，以镶嵌法。 For the purpose of obtaining a settlement of this question, Paul and Barnabas were sent as deputies to consult the church at Jerusalem.为获得解决这个问题的时候，保罗和巴纳巴斯被送往作为人大代表征询教会在耶路撒冷。 The council or synod which was there held (Acts 15) decided against the Judaizing party; and the deputies, accompanied by Judas and Silas, returned to Antioch, bringing with them the decree of the council.立法会或主教，其中有举行（使徒15 ） ，决定对犹太化党和委员们认为，伴随着犹大和西拉斯，回到安提，带着他们理事会法令。 After a short rest at Antioch, Paul said to Barnabas: "Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do."经过短暂的休息，在安提，保罗说，以摩西说： "让我们去再次访问我们的弟兄，在每一个城市，我们所宣扬的天主圣言，看看他们是如何做到的" 。 Mark proposed again to accompany them; but Paul refused to allow him to go.马克建议再陪他们，但保罗拒绝让他去。 Barnabas was resolved to take Mark, and thus he and Paul had a sharp contention.巴纳巴斯是决心采取马克，因此，他和保罗进行了尖锐的争论。 They separated, and never again met.他们分开后，并没有再次会面。
Paul, however, afterwards speaks with honour of Barnabas, and sends for Mark to come to him at Rome (Col. 4:10; 2 Tim.4:11).保罗，不过，事后谈到与荣誉的石碑，并移送为标志来他在罗马（歌4:10 2 tim.4 ： 11 ） 。 Paul took with him Silas, instead of Barnabas, and began his second missionary journey about AD 51.保罗上台与他西拉斯，而不是摩西，并开始他的第二个传教之旅约公元51 。 This time he went by land, revisiting the churches he had already founded in Asia.这一次他来到陆地，重新教会他已成立于亚洲。 But he longed to enter into "regions beyond," and still went forward through Phrygia and Galatia (16:6).但他渴望能够进入"地区之外" ，仍然前去通过phrygia和galatia （ 16时06分） 。 Contrary to his intention, he was constrained to linger in Galatia (qv), on account of some bodily affliction (Gal. 4: 13, 14).相反，以他的意愿，他被限制在徘徊在galatia （请参阅） ，对帐户的一些身体疾病（ gal. 4 ： 13 ， 14 ） 。 Bithynia, a populous province on the shore of the Black Sea, lay now before him, and he wished to enter it; but the way was shut, the Spirit in some manner guiding him in another direction, till he came down to the shores of the AEgean and arrived at Troas, on the north-western coast of Asia Minor (Acts 16:8). bithynia ，一个人口大省对岸上的黑海，奠定现在他面前，他想进入它，不过，这个方式被关闭，精神在一些地指导他，在另一个方向，直到他来到回落到海岸爱琴海抵达troas ，北至西南岸，小亚细亚（使徒16时08分） 。
Of this long journey from Antioch to Troas we have no account except some references to it in his Epistle to the Galatians (4:13).这个漫长的旅途，从安提到troas我们有没有考虑到，除了一些参考，这在他的书信向加拉太（ 4时13分） 。 As he waited at Troas for indications of the will of God as to his future movements, he saw, in the vision of the night, a man from the opposite shores of Macedonia standing before him, and heard him cry, "Come over, and help us" (Acts 16:9).因为他守在troas为标志的上帝的意志，因为他未来的动向，他认为，在视觉的夜晚，一名男子从对面岸边的马其顿站在他面前，听他哭的， "来，并帮助我们" （使徒行16:9 ） 。 Paul recognized in this vision a message from the Lord, and the very next day set sail across the Hellespont, which separated him from Europe, and carried the tidings of the gospel into the Western world.保罗承认，在这个理想的信息，从主，并非常第二天一套跨过哈勒斯波海，其中失散他来自欧洲，并进行了福音的福音之融入西方世界。 In Macedonia, churches were planted in Philippi, Thessalonica, and Berea.在马其顿，教堂被种植在Philippi撰写，塞萨洛尼卡，伯里亚。
Leaving this province, Paul passed into Achaia, "the paradise of genius and renown."离开了这个省，保罗通过成为achaia ， "天国的天才和名声" 。 He reached Athens, but quitted it after, probably, a brief sojourn (17:17-31).他游到雅典，但离职后，可能是一个短暂逗留（ 17:17-31 ） 。 The Athenians had received him with cold disdain, and he never visited that city again.在雅典收到了他与冷不屑的，他从来没有去过这个城市。 He passed over to Corinth, the seat of the Roman government of Achaia, and remained there a year and a half, labouring with much success.他交给科林斯，所在地的罗马政府的achaia ，并在那里停留了一年半，劳苦与成效不大。 While at Corinth, he wrote his two epistles to the church of Thessalonica, his earliest apostolic letters, and then sailed for Syria, that he might be in time to keep the feast of Pentecost at Jerusalem.而科林斯，他写道：他的两个教会，以教会的塞萨洛尼卡，他最早教宗信件，然后航行叙利亚，那他可能是在时间，以保持节日五旬在耶路撒冷。 He was accompanied by Aquila and Priscilla, whom he left at Ephesus, at which he touched, after a voyage of thirteen or fifteen days.陪同他雕和priscilla ，他留在以弗所，他在发言中谈到，经过远航的十三或十五天。 He landed at Caesarea, and went up to Jerusalem, and having "saluted the church" there, and kept the feast, he left for Antioch, where he abode "some time" (Acts 18:20-23).他降落在caesarea ，并上升到耶路撒冷，并负有"敬礼教会"的存在，并保持了盛宴，他离开安提约，在那里他居留权"一些时间" （使徒行18:20-23 ） 。
He then began his third missionary tour.然后，他开始了他的第三次传教之旅。 He journeyed by land in the "upper coasts" (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour.他旅，由土地中， "上的海岸" （较东部）的亚洲未成年人，并详细作了方式伸出手，他在那里守侯不得少于三年，从事过不懈的基督教劳工。 "This city was at the time the Liverpool of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. "这个城市是在当时的利物浦的地中海，它拥有灿烂的港湾，其中主要集中在交通，海上当时高速公路上的国家，并且随着利物浦已经落后于她的大城镇的兰开夏，所以已经伸出手背后靠近她这样的城市所提到的那些与她在教会中，以教会在这本书的启示，皆在Pergamos的， thyatira ， sardis ，费城，并劳迪西亚。
It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide" (Stalker's Life of St. Paul). Here a "great door and effectual" was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to Colosse and Laodicea and other places which they could reach. Very shortly before his departure from Ephesus, the apostle wrote his First Epistle to the Corinthians (qv). The silversmiths, whose traffic in the little images which they made was in danger (see DEMETRIUS), organized a riot against Paul, and he left the city, and proceeded to Troas (2 Cor. 2:12), whence after some time he went to meet Titus in Macedonia.这是一个城市的巨大财富，它是分配给每个种快乐，名利其剧院和种族当然正在全世界范围内" （缠扰的生活圣保罗） 。这里的"大门口及有效"开设目的是为了传道者，他的老乡劳动者资助他的工作，开展了福音colosse和劳迪西亚和其他地方，他们可以达到非常前不久他离开以弗所，使徒保罗写他的第一书信向科林蒂安（请参阅） 。银器，其交通在小图像，他们取得了处于危险之中（见demetrius ） ，组织了一次暴乱反对保罗，他离开了城市，进而troas （ 2肺心病。 2时12分） ，何时经过一番当时他去满足弟兄在马其顿。
Here, in consequence of the report Titus brought from Corinth, he wrote his second epistle to that church.在这里，在后果的报告所带来的弟兄从科林斯，他撰写了他的第二个书信到该教堂。 Having spent probably most of the summer and autumn in Macedonia, visiting the churches there, specially the churches of Philippi, Thessalonica, and Berea, probably penetrating into the interior, to the shores of the Adriatic (Rom. 15:19), he then came into Greece, where he abode three month, spending probably the greater part of this time in Corinth (Acts 20:2).花了大概大部分的夏季和秋季在马其顿，参观教堂，专门教会的Philippi撰写，塞萨洛尼卡，伯里亚，可能渗透到内部，以海岸的亚得里亚海（罗马书15时19分） ，然后，他到希腊，在那里他居留权三个月，这方面的开支很可能大部份的这个时候，在科林斯（使徒20时02分） 。 During his stay in this city he wrote his Epistle to the Galatians, and also the great Epistle to the Romans.访问期间，他在这个城市里，他写他的书信向加拉太书，同时，也是伟大的书信，以入乡随俗。 At the end of the three months he left Achaia for Macedonia, thence crossed into Asia Minor, and touching at Miletus, there addressed the Ephesian presbyters, whom he had sent for to meet him (Acts 20:17), and then sailed for Tyre, finally reaching Jerusalem, probably in the spring of AD 58.在去年底的三个月，他离开achaia为马其顿，从那里越境进入亚洲未成年人，并谈到在米利都，有讲话ephesian长老，他们已被送往他会面（使徒20时17分） ，然后航行轮胎，最后到达耶路撒冷，有可能是在春天的专案58 。 While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple.而在耶路撒冷，在盛宴的五旬，他几乎杀害一名犹太暴徒在寺庙中。
Rescued from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained a prisoner for two years in Herod's praetorium (Acts 23:35).获救从他们的暴力行为是由罗马指挥官，他转达了作为一名囚犯，以caesarea ，何地，从不同的原因，他被关押的囚犯为两年，在希律王的praetorium （使徒23时35分） 。 "Paul was not kept in close confinement; he had at least the range of the barracks in which he was detained. There we can imagine him pacing the ramparts on the edge of the Mediterranean, and gazing wistfully across the blue waters in the direction of Macedonia, Achaia, and Ephesus, where his spiritual children were pining for him, or perhaps encountering dangers in which they sorely needed his presence. It was a mysterious providence which thus arrested his energies and condemned the ardent worker to inactivity; yet we can now see the reason for it. Paul was needing rest. After twenty years of incessant evangelization, he required leisure to garner the harvest of experience. . . . During these two years he wrote nothing; it was a time of internal mental activity and silent progress" (Stalker's Life of St. Paul). "保罗不是一直保持着经常性隔离;他最少范围军营，在他被扣留的原因。那里，我们可以想见他起搏的城墙上的边缘，地中海，并凝视wistfully跨越蓝水域中的方向马其顿， achaia ，并伸出手，在那里他的精神儿童pining对他来说，或者遇到危险，他们非常需要他的存在，它是一个神秘的普罗维登斯，因而逮捕了他的精力，并谴责殷切工人不愿赋闲在家，但我们现在可以见原因。保罗是需要休息，经过20多年的不懈福传的，他需要休闲拉住丰收的经验， … … 。但在这两年内，他写什么，它是一个时间的内在心理活动和无声的进展" （缠扰的生活圣保罗） 。
At the end of these two years Felix (qv) was succeeded in the governorship of Palestine by Porcius Festus, before whom the apostle was again heard.在去年底的这两年来，菲利克斯（请参阅） ，是成功总督巴勒斯坦porcius之际，在其中传道者再次听到。 But judging it right at this crisis to claim the privilege of a Roman citizen, he appealed to the emperor (Acts 25:11).但从它的权利，在这场危机中要求特权，一个罗马公民，他呼吁皇帝（使徒行25:11 ） 。 Such an appeal could not be disregarded, and Paul was at once sent on to Rome under the charge of one Julius, a centurion of the "Augustan cohort."这样的呼吁不能忽视，而保罗是在一次派就以罗马下负责一个戏剧，百人的" augustan队列" 。 After a long and perilous voyage, he at length reached the imperial city in the early spring, probably, of AD 61.经过漫长而危险的航程中，他在长度达到了皇城，在早春，但大概的专案61 。 Here he was permitted to occupy his own hired he was permitted to occupy his own hired house, under constant military custody.在这里他被允许占据自己聘请他被允许占据自己租用房子，不断受到军方看管。 This privilege was accorded to him, no doubt, because he was a Roman citizen, and as such could not be put into prison without a trial.这种特权是给予他说，毫无疑问，因为他是一个罗马公民的，正因为如此不能投入监狱未经审判。 The soldiers who kept guard over Paul were of course changed at frequent intervals, and thus he had the opportunity of preaching the gospel to many of them during these "two whole years," and with the blessed result of spreading among the imperial guards, and even in Caesar's household, an interest in the truth (Phil. 1:13).战士窝藏犯看守保罗被当然改变频繁，因此，他有机会宣扬福音，以他们中的许多人在这"两整年" ，结合得天独厚的结果，中间蔓延帝国卫队，并甚至在凯撒的家庭，有兴趣的真相（ phil. 1:13 ） 。
His rooms were resorted to by many anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31), and thus his imprisonment "turned rather to the furtherance of the gospel," and his "hired house" became the centre of a gracious influence which spread over the whole city.他的房间被诉诸许多急欲询问者，无论是犹太人和外邦人（使徒行28:23 ， 30 ， 31 ） ，因此，他的监禁" ，而拒绝向以推动福音" ，他"雇用府" ，成为该中心的一殷勤的影响遍及整个城市。 According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which has been the Jewish quarters in Rome from the time of Pompey to the present day.据一位犹太传统中，它是位于边界的现代聚居区，这一直是犹太人的宿舍在罗马的时候， pompey到今天。 During this period the apostle wrote his epistles to the Colossians, Ephesians, Philippians, and to Philemon, and probably also to the Hebrews.在此期间，使徒保罗写他的书信向歌罗西书，以弗所， philippians ，并philemon ，大概也向希伯来人。 This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him.这首先来到监禁在长度，以结束时，保罗被无罪释放，这可能是因为没有证人出庭反对他。 Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor.一次，他越载列于传教的劳动，很可能访问西欧和东欧以及亚洲未成年人。 During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus.在此期间的行动自由，他写道，他第一次书信，以蒂莫西和他的书信，以提。 The year of his release was signalized by the burning of Rome, which Nero saw fit to attribute to the Christians.今年他的释放是由灯号由焚烧罗马，而Nero的看到适合的属性，以基督徒。
A fierce persecution now broke out against the Christians.一番激烈的迫害，现在爆发了反对基督徒。 Paul was siezed, and once more conveyed to Rome a prisoner.保罗被没收，并再一次转达罗马一名囚犯。 During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote.在此监禁，他大概写了第二届书信向提摩太，最后他写道。 "There can be little doubt that he appered again at Nero's bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner's dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. "可以毫无疑问地说，他appered再次在Nero的酒吧，以及这一次的收费并没有打破，在各个历史，是不是一个更惊人的例子，讽刺的人的生命比这一幕的保罗在酒吧的Nero的就判决议席，穿皇紫，坐在一个人，在一个坏的世界，达到了卓越的作为不大，最坏和meanest在这，一名男子沾满了每一个犯罪的，一名男子的整体就这样沉浸在每一个nameable和unnameable副主席，即身体与灵魂的他，因为有人说，在那个时候，不过是一种复合型的泥和血，而且在囚犯的船坞为最佳男子世界上拥有的，他的头发白同劳动，为良好的男人和神的荣耀。
The trial ended: Paul was condemned, and delivered over to the executioner.庭审结束：保罗被谴责，并发表给刽子手。 He was led out of the city, with a crowd of the lowest rabble at his heels.他带领出时，与一大群最低的乌合之众在他的致命伤。 The fatal spot was reached; he knelt beside the block; the headsman's axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust" (probably AD 66), four years before the fall of Jerusalem.致命当场达成了，他跪下旁座; headsman的斧头gleamed在太阳和下跌，以及头部的传道者，向世界推出了下来，在灰尘" （可能是公元66 ） ，四年前的秋天，耶路撒冷。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
I. PRELIMINARY QUESTIONS一，初步问题
A. Apocryphal Acts of St. Paul答：猜测行为圣保禄
Professor Schmidt has published a photographic copy, a transcription, a German translation, and a commentary of a Coptic papyrus composed of about 2000 fragments, which he has classified, juxtaposed, and deciphered at a cost of infinite labour ("Acta Pauli aus der Heidelberger koptischen Papyrushandschrift Nr. 1", Leipzig, 1904, and "Zusatze" etc., Leipzig, 1905).施密特教授曾出版了一本摄影复制，转录，德语翻译，并发表评论的科普特纸莎草组成的约2000个片段，而他已归类，并列，并破译，在成本的无限劳工（简称"学报的Pauli澳大利亚明镜海德堡koptischen papyrushandschrift正-1 " ，莱比锡， 1904年， " zusatze "等，莱比锡， 1905年） 。 Most critics, whether Catholic (Duchesne, Bardenhewer, Ehrhard etc.), or Protestant (Zahn, Harnack, Corssen etc.), believe that these are real "Acta Pauli", although the text edited by Schmidt, with its very numerous gaps, represents but a small portion of the original work.大多数批评家，无论是天主教徒（ duchesne ，巴登黑韦尔， ehrhard等） ，或新教（ zahn ，的Harnack ， corssen等） ，相信这些都是真正的"学报泡利" ，虽然文主编施密特，其非常众多空白，代表，但其中一小部分原来的工作。 This discovery modified the generally accepted ideas concerning the origin, contents, and value of these apocryphal Acts, and warrants the conclusion that three ancient compositions which have reached us formed an integral part of the "Acta Pauli" viz.这一发现修正了普遍接受的观念的起源，内容和价值，这些猜测行为，及认股权证的结论是，古代的三个组成，其中已达到我们的一个组成部分"学报泡利" ，即。 the "Acta Pauli et Theclae", of which the best edition is that of Lipsius, ("Acta Apostolorum apocrypha", Leipzig, 1891, 235-72), a "Martyrium Pauli" preserved in Greek and a fragment of which also exists in Latin (op. cit., 104-17), and a letter from the Corinthians to Paul with the latter's reply, the Armenian text of which was preserved (cf. Zahn, "Gesch. des neutest. Kanons", II, 592-611), and the Latin discovered by Berger in 1891 (d. Harnack, "Die apokryphen Briefe des Paulus an die Laodicener und Korinther", Bonn, 1905). "学报的Pauli等theclae " ，其中最好的版本，是强调lipsius ， （简称"学报apostolorum apocrypha " ，莱比锡， 1891 ， 235-72 ） ， " martyrium泡利" ，保存在希腊和一个片段，其中还存在着拉丁语（同前， 104-17 ） ，以及一封来自科林蒂安以保罗与后者的答复，亚美尼亚文，其中被保存下来（参见zahn ， " gesch 。 neutest万。 kanons " ，第二章592 - 611 ） ，以及拉丁语发现伯杰在1891年（四的Harnack ， "死apokryphen briefe万鲍鲁斯一个模具laodicener und korinther " ，波恩， 1905 ） 。 With great sagacity Zahn anticipated this result with regard to the last two documents, and the manner in which St. Jerome speaks of the periodoi Pauli et Theclae (De viris ill., vii) might have permitted the same surmise with regard to the first.与伟大的远见卓识zahn预期这个结果，对于最近两个文件，并以何种方式在圣杰罗姆说话的periodoi泡利等theclae （德viris病患，七）有可能允许同时推测至于第一。
Another consequence of Schmidt's discovery is no less interesting.另一个后果的，施密特的发现是，没有那么有趣。 Lipsius maintained -- and this was hitherto the common opinion -- that besides the Catholic "Acts" there formerly existed Gnostic "Acts of Paul", but now everything tends to prove that the latter never existed. lipsius维持-这是迄今共同的意见-除了天主教的"行为"，有以前存在的诺斯替"的行为，保罗"，但现在一切都趋于证明，后者根本不存在。 In fact Origen quotes the "Acta Pauli" twice as an estimable writing ("In Joann.", xx, 12; "De princip.", II, i, 3); Eusebius (Hist. eccl., III, iii, 5; XXV, 4) places them among the books in dispute, such as the "Shepherd" of Hermas, the "Apocalypse of Peter", the "Epistle of Barnabas", and the "Teaching of the Apostles".其实渊源行情"的Pauli学报" ，两次作为估写作（ " joann " ，某某， 12岁; "时点理念" ，第一，二，一，三） ;尤西比乌斯（ hist. eccl ，三，三，五;二十五， 4 ）的地方，他们之间的书籍争议，如"牧羊"的hermas ， "启示彼得" ， "坟墓的石碑" ， "教学的门徒" 。 The stichometry of the "Codex Claromontanus" (photograph in Vigouroux, "Dict. de la Bible", II, 147) places them after the canonical books.该stichometry的"法典claromontanus " （照片在vigouroux ， "字典。 de的香格里拉圣经" ，第二章， 147 ）学位后，他们的典型书籍。 Tertullian and St. Jerome, while pointing out the legendary character of this writing, do not attack its orthodoxy.戴尔都良和圣杰罗姆，同时也指出，传说中的特色写本，不打它的正统。 The precise purpose of St. Paul's correspondence with the Corinthians which formed part of the "Acts", was to oppose the Gnostics, Simon and Cleobius.确切的目的，圣保罗的书信与哥林多前书，其中的组成部分， "行为" ，是反对gnostics ，西蒙和cleobius 。 But there is no reason to admit the existence of heretical "Acts" which have since been hopelessly lost, for all the details given by ancient authors are verified in the "Acts" which have been recovered or tally well with them.但是，我们没有理由承认存在异端"行为" ，此后一直没有希望了，因为所有的细节，赋予古老的作者核实，在"行为" ，这已被追回相符，以及他们的。
The following is the explanation of the confusion: The Manicheans and Priscillianists had circulated a collection of five apocryphal "Acts", four of which were tainted with heresy, and the fifth were the "Acts of Paul".以下是该解释的混乱： manicheans和priscillianists散发了一份收集五个猜测的"行为" ，其中四个带有异端，而第五人"的行为，保罗" 。 The "Acta Pauli", owing to this unfortunate association, are suspected of heterodoxy by the more recent authors such as Philastrius (De haeres., 88) and Photius (Cod., 114). "学报泡利" ，由于这个不幸的协会，他们涉嫌异端由较近期的作家如philastrius （德haeres ， 88胜）和photius （ cod. ， 114 ） 。 Tertullian (De baptismo, 17) and St. Jerome (De vir. ill., vii) denounce the fabulous character of the apocryphal "Acts" of Paul, and this severe judgment is amply confirmed by the examination of the fragments published by Schmidt.戴尔都良（德baptismo ， 17日）和圣杰罗姆（德源。患病，第七章） ，声讨传说人物的猜测"行为"的保罗，和这严峻的判断是，充分证实了这一考试的碎片发表的施密特。 It is a purely imaginative work in which improbability vies with absurdity.这是一个纯粹的想象力工作，其中improbability争夺与荒谬。 The author, who was acquainted with the canonical Acts of the Apostles, locates the scene in the places really visited by St. Paul (Antioch, Iconium, Myra, Perge, Sidon, Tyre, Ephesus, Corinth, Philippi, Rome), but for the rest he gives his fancy free rein.笔者曾熟识的典型行为的使徒，位于现场，在地方真的访问圣保罗（安提，伊康， myra ，佩尔盖，西顿，提尔，以弗所，科林斯， Philippi撰写，罗马） ，但为其余他给他的花式放任自流。 His chronology is absolutely impossible.他的年谱，是绝对不可能的。 Of the sixty-five persons he names, very few are known and the part played by these is irreconcilable with the statements of the canonical "Acts".该65人，他的名字，只有很少数的已知和所扮演的角色是不可调和与报表典型的"行为" 。 Briefly, if the canonical "Acts" are true the apocryphal "Acts" are false.简单地说，如果典型的"行为"是真实的猜测"行为"是不实的。 This, however, does not imply that none of the details have historical foundation, but they must be confirmed by an independent authority.不过，这并不意味着没有一个细节是有历史基础，但他们必须先确定由一个独立的机构。
B. Chronology乙年表
If we admit according to the almost unanimous opinion of exegetes that Acts 15 and Galatians 2:1-10, relate to the same fact it will be seen that an interval of seventeen years - or at least sixteen, counting incomplete years as accomplished - elapsed between the conversion of Paul and the Apostolic council, for Paul visited Jerusalem three years after his conversion (Galatians 1:18) and returned after fourteen years for the meeting held with regard to legal observances (Galatians 2:1: "Epeita dia dekatessaron eton").如果我们承认，根据几乎一致的意见exegetes行为15和加拉太书2:1-10 ，涉及同一事实可以看出，间隔十七年-或至少1 6个，计票不完全统计来完成-已过之间转换的保罗和使徒会，为保罗访问耶路撒冷三年后，他的转换（加拉太1:18 ） ，并返回后， 14年，本次会议举行了关于法律纪念活动（加拉太2:1说： " epeita直径dekatessaron潮流同步" ） 。 It is true that some authors include the three years prior to the first visit in the total of fourteen, but this explanation seems forced.这是事实，一些作者，包括三年前第一次访问中，共有十四名，但这一解释似乎是被迫的。 On the other hand, twelve or thirteen years elapsed between the Apostolic council and the end of the captivity, for the captivity lasted nearly five years (more than two years at Caesarea, Acts 24:27, six months travelling, including the sojourn at Malta, and two years at Rome, Acts 28:30); the third mission lasted not less than four years and a half (three of which were spent at Ephesus, Acts 20:31, and one between the departure from Ephesus and the arrival at Jerusalem, 1 Corinthians 16:8; Acts 20:16, and six months at the very least for the journey to Galatia, Acts 18:23); while the second mission lasted not less than three years (eighteen months for Corinth, Acts 18:11, and the remainder for the evangelization of Galatia, Macedonia, and Athens, Acts 15:36-17:34).在另一方面， 12个或13年过去了之间的使徒会和年底的圈养，为圈养，历时近5年（两年多来在caesarea ，行为24:27 ， 6个月的旅行，其中包括滞留在马耳他和两年在罗马，行为28:30 ） ;第三个任务历时不得少于四年，并有一半以上（其中3个都用在以弗所行为， 20时31分，和一间离开以弗所和到达耶路撒冷，哥林多前书16时08分;行为， 20时16分， 6个月，在十分至少西游记galatia行为， 18时23分） ，而第二个任务历时不得少于三年（ 18个月为科林斯， 18岁的行为： 11 ，而其余的为福传事业的galatia ，马其顿，和雅典，行为15:36-17:34 ） 。 Thus from the conversion to the end of the first captivity we have a total of about twenty-nine years.因此，从转换到去年底，首次圈养的，我们有一个共约二十九年。 Now if we could find a fixed point that is a synchronism between a fact in the life of Paul and a certainly dated event in profane history, it would be easy to reconstruct the Pauline chronology.现在，如果我们能够找到一个固定点，这是一个同步之间的一个事实，在生活中的保罗和肯定过时的大事亵渎历史，很容易重建宝莲年表。 Unfortunately this much wished-for mark has not yet been indicated with certainty, despite the numerous attempts made by scholars, especially in recent times.可惜这么多的希望-为标志尚未表示肯定，尽管多次企图所作的学者，特别是在近一个时期。 It is of interest to note even the abortive attempts, because the discovery of an inscription or of a coin may any day transform an approximate date into an absolutely fixed point.大家会有兴趣地注意到，甚至胎死腹中的尝试之后，因为发现的题词或一个硬币任何一天变换一个大概日期到一个绝对不动点。 These are这些都是
the meeting of Paul with Sergius Paulus, Proconsul of Cyprus, about the year 46 (Acts 13:7) the meeting at Corinth with Aquila and Priscilla, who had been expelled from Rome, about 51 (Acts 18:2) the meeting with Gallio, Proconsul of Achaia, about 53 (Acts 18:12) the address of Paul before the Governor Felix and his wife Drusilla about 58 (Acts 24:24).本次会议的保罗与谢尔盖鲍鲁斯， proconsul塞浦路斯，对今年第46条第（行为， 13时07分）会议在科林斯与雕和priscilla ，他们已被驱逐出罗马，约51 （行为， 18时02分）会见gallio ， proconsul的achaia ，约53 （ 18时12分行为）的地址保罗前总督费利克和他的妻子德鲁西拉约58 （使徒行24:24 ） 。
All these events, as far as they may be assigned approximate dates, agree with the Apostle's general chronology but give no precise results.所有这些事件中，据他们可能指派大约日期，同意使徒的一般性年表，但却没有确切的结果。 Three synchronisms, however, appear to afford a firmer basis:三synchronisms ，不过，似乎负担更坚实的基础：
(1) The occupation of Damascus by the ethnarch of King Aretas and the escape of the Apostle three years after his conversion (2 Corinthians 11:32-33; Acts 9:23-26). （ 1 ）占领大马士革由ethnarch国王aretas和逃生的使徒三年后，他的换算（ 2哥林多前书11:32-33 ;行为9:23-26 ） 。 -- Damascene coins bearing the effigy of Tiberius to the year 34 are extant, proving that at that time the city belonged to the Romans. -大马士革硬币承受e ffigy的台比留到今年3 4现存的，这证明当时该城属于入乡随俗。 It is impossible to assume that Aretas had received it as a gift from Tiberius, for the latter, especially in his last years, was hostile to the King of the Nabataeans whom Vitellius, Governor of Syria, was ordered to attack (Joseph., "Ant.", XVIII, v, 13); neither could Aretas have possessed himself of it by force for, besides the unlikelihood of a direct aggression against the Romans, the expedition of Vitellius was at first directed not against Damascus but against Petra.这是不可能的假设aretas收到了它作为礼物，从台比留，对于后者，特别是在他的最后几年，是敌对国王的纳巴泰人vitellius ，省长叙利亚，奉命攻击（ joseph. "蚂蚁" ，十八，五， 13 ） ;既不可以aretas拥有自己的，它以武力为，除了不大可能直接侵略入乡随俗，加快vitellius是在第一次不是针对大马士革的，但对佩特拉。 It has therefore been somewhat plausibly conjectured that Caligula, subject as he was to such whims, had ceded it to him at the time of his accession (10 March, 37).因此，它一直有点振振有词猜测说，卡里古拉，但因为他是这样的喜好，已割让给他的时候，他的加入（ 3月10日， 37 ） 。 As a matter of fact nothing is known of imperial coins of Damascus dating from either Caligula or Claudius.众所周知的事，其实没有什么是已知的皇硬币大马士革的约会，也可以在卡里古拉或克劳狄斯。 According to this hypothesis St. Paul's conversion was not prior to 34, nor his escape from Damascus and his first visit to Jerusalem, to 37.根据这一假说圣保禄的转化率不前， 34 ，也没有逃生时，从大马士革和他的第一次访问耶路撒冷，以37 。
(2) Death of Agrippa, famine in Judea, mission of Paul and Barnabas to Jerusalem to bring thither the alms from the Church of Antioch (Acts 11:27-12:25). （ 2 ）死亡的agrippa ，饥荒，在朱迪亚，团的保罗和巴纳巴斯前往耶路撒冷带来上去施舍从教堂安提（使徒11:27-12:25 ） 。 -- Agrippa died shortly after the Pasch (Acts 12:3, 12:19), when he was celebrating in Caesarea solemn festivals in honour of Claudius's recent return from Britain, in the third year of his reign, which had begun in 41 (Josephus, "Ant.", XIX, vii, 2). -a grippa去世后不久p asch（使徒1 2时0 3分， 1 2:19） ，当他在庆祝c aesarea庄严的节日，以纪念克劳狄斯近日返回英国，在第三年的他的统治，它已经开始在4 1（约瑟夫， "蚂蚁" ， 19条，第七章， 2 ） 。 These combined facts bring us to the year 44, and it is precisely in this year that Orosius (Hist., vii, 6) places the great famine which desolated Judea.这些加起来，事实使我们认识到，今年44岁，而且正是在这一年， orosius （ hist. ，七，六）地方的大饥荒，其中冷落朱迪亚。 Josephus mentions it somewhat later, under the procurator Tiberius Alexander (about 46), but it is well known that the whole of Claudius's reign was characterized by poor harvests (Suet., "Claudius", 18) and a general famine was usually preceded by a more or less prolonged period of scarcity.约瑟夫提到，它有点迟，根据检察长提庇留亚历山大（约46个） ，但是这是人所共知的整个克劳狄斯的统治特点是歉收（ suet. ， "克劳迪乌斯" ， 18岁）和一名一般饥荒通常是先更或更少长时间的匮乏。 It is also possible that the relief sent in anticipation of the famine foretold by Agabus (Acts 11:28-29) preceded the appearance of the scourge or coincided with the first symptoms of want.它也有可能是救援送往预期饥荒预言，由亚迦布（使徒11:28-29 ）之前出现的灾祸或适值第一个症状想。 On the other hand, the synchronism between the death of Herod and the mission of Paul can only be approximate, for although the two facts are closely connected in the Acts, the account of the death of Agrippa may be a mere episode intended to shed light on the situation of the Church of Jerusalem about the time of the arrival of the delegates from Antioch.在另一方面，同步性与死亡的希律和使命保罗只能近似，虽然这两个事实是紧密相连，在行为的，该帐户的死亡agrippa可能仅仅是一个插曲打算照亮对教会的局势，耶路撒冷有关的时间的到来，代表们从安提。 In any case, 45 seems to be the most satisfactory date.在任何情况下， 45似乎是最令人满意的日期。
(3) Replacing of Felix by Festus two years after the arrest to Paul (Acts 24:27). （ 3 ）更换的菲利克斯由之际，两年后，逮捕保罗（使徒行24:27 ） 。 -- Until recently chronologists commonly fixed this important event, in the year 60-61. -直到最近c hronologists常见的固定这一重要事件，在今年6 0-61。 Harnack, 0.的Harnack ， 0 。 Holtzmann, and McGiffert suggest advancing it four or five years for the following reasons: holtzmann ，麦吉弗特建议与时俱进，它4年或5年为以下几个原因：
(1) In his "Chronicon", Eusebius places the arrival of Festus in the second year of Nero (October, 55-October, 56, or if, as is asserted, Eusebius makes the reigns of the emperors begin with the September after their accession, September, 56-September, 57). （ 1 ）在他的" chronicon " ，尤西比乌斯地方到来之际，在第二年的Nero的（ 10月55至10月， 56 ，或者如果，因为是断言，尤西比乌斯使得普遍存在的帝王开始与9月后，其加入时， 9月， 56月， 57 ） 。 But it must be borne in mind that the chroniclers being always obliged to give definite dates, were likely to guess at them, and it may be that Eusebius for lack of definite information divided into two equal parts the entire duration of the government of Felix and Festus.不过，我们必须紧记的编年史家被永远有义务给予明确的日期，可能会猜测，它可能是尤西比乌斯由于缺乏明确的信息分为两个对等部分，整个会期，政府的菲利克斯和之际。
(2) Josephus states (Ant., XX, viii, 9) that Felix having been recalled to Rome and accused by the Jews to Nero, owed his safety only to his brother Pallas who was then high in favour. （ 2 ）约瑟夫国（ ant. ，第二十条，八，九日）表示，菲利克斯被召回罗马，并指责犹太人Nero的，欠他的安全，只有他哥哥鉴定的人，当时的高赞成票。 But according to Tacitus (Annal., XIII, xiv-xv), Pallas was dismissed shortly before Britannicus celebrated his fourteenth anniversary, that is, in January, 55.但据塔西佗（ annal. ，十三，十四-十五） ，鉴定被驳回，不久之前布里塔尼古斯庆祝了他的第十四周年，也就是今年1月， 55 。 These two statements are irreconcilable; for if Pallas was dismissed three months after Nero's accession (13 October, 54) he could not have been at the summit of his power when his brother Felix, recalled from Palestine at the command of Nero about the time of Pentecost, arrived at Rome.这两项声明是不可调和的;鉴定，如果被驳回， 3个月后， Nero的加入（ 10月13日， 54 ） ，他已经不能在首脑会议上他的权力时，他的弟弟菲利克斯回忆说，从巴勒斯坦在指挥Nero的约的时候，五旬，抵达罗马。
Possibly Pallas, who after his dismissal retained his wealth and a portion of his influence, since he stipulated that his administration should not be subjected to an investigation, was able to be of assistance to his brother until 62 when Nero, to obtain possession of his goods, Nero had him poisoned.可能鉴定，他们下岗后保留了他的财富和部分他的影响力，因为他规定，他的政府不应该受到有关部门调查，能够有所帮助，以他的弟弟，直到62时， Nero的，要想得到藏他的货物， Nero的对他下毒。 The advocates of a later date bring forward the following reasons:该主张的稍后日期提前的原因如下：
(1) Two years before the recall of Felix, Paul reminded him that he had been for many years judge over the Jewish nation (Acts 24:10-27). （ 1 ）二年前，记得的菲利克斯，保罗提醒他说，他已多年法官超过犹太民族（使徒24:10-27 ） 。 This can scarcely mean less than six or seven years, and as, according to Josephus who agrees with Tacitus, Felix was named procurator of Judea in 52, the beginning of the captivity would fall in 58 or 59.这可绝不意味着少于6或7年，因为据约瑟夫什么人，只要赞成塔西佗，菲利克斯被任命为检察长朱迪亚在52 ，一开始的圈养将下降58或59 。 It is true that the argument loses its strength if it be admitted with several critics that Felix before being procurator had held a subordinate position in Palestine.这是事实的论点，即失去其实力，如果它被承认与一些批评者认为，菲利克斯前被检察机关举行了从属的地位，在巴勒斯坦人。
(2) Josephus (Ant., XX, viii, 5-8) places under Nero everything that pertains to the government of Felix, and although this long series of events does not necessarily require many years it is evident that Josephus regarded the government of Felix as coinciding for the most part with the reign of Nero, which began on 13 October, 54. （ 2 ） ，约瑟夫（ ant. ， XX条，第八条， 5-8 ）地方Nero的一切涉及到政府的菲利克斯，尽管这个长长的一系列活动并不一定需要很多年，很显然，约瑟夫把政府菲利克斯由于恰好在大多数情况与在位Nero的，它始于10月13日， 54 。
In fixing as follows the chief dates in the life of Paul all certain or probable data seem to be satisfactorily taken into account: Conversion, 35; first visit to Jerusalem, 37; sojourn at Tarsus, 37-43; apostolate at Antioch, 43-44; second visit to Jerusalem, 44 or 45; first mission, 45-49; third visit to Jerusalem, 49 or 50; second mission, 50-53; (1 and 2 Thessalonians), 52; fourth visit to Jerusalem, 53; third mission, 53-57; (1 and 2 Corinthians; Galatians), 56; (Romans), 57; fifth visit to Jerusalem, arrest, 57; arrival of Festus, departure for Rome, 59; captivity at Rome, 60-62; (Philemon; Colossians; Ephesians; Philippians), 61; second period of activity, 62-66; (1 Timothy; Titus), second arrest, 66; (2 Timothy), martyrdom, 67.在订定如下行政日期，在生活中的保罗都一定或可能的数据看来是令人满意的考虑：转换， 35 ;第一次访问耶路撒冷， 37 ;寄居在跗关节， 37-43 ;牧灵在安提， 43 - 44 ;第二次访问耶路撒冷， 44或45个;第一使命， 45-49 ;第三次访问耶路撒冷， 49或50岁;第二个任务， 50-53 ; （ 1和2撒罗尼迦） ， 52 ;第四次访问耶路撒冷， 53人;第三个任务， 53-57 ; （ 1和2科林蒂安;加拉太） ， 56 （罗马） ， 57个;第五次访问耶路撒冷，逮捕， 57个;到来之际，启程前往罗马， 59条;囚禁在罗马， 60-62 （ philemon ;歌罗西书;以弗所; philippians ） ， 61人，第二期的活动中， 62-66 ： （ 1蒂莫西;提） ，第二次逮捕， 66 （ 2提摩太） ，殉难， 67 。 (See Turner, "Chronology of the New Testament" in Hastings, "Dict. of the Bible" Hönicke, "Die Chronologie des Lebens des Ap. Paulus", Leipzig, 1903. （见特纳， "年表的新约全书" ，在黑斯廷斯， "字典的。圣经" hönicke ， "死chronologie万lebens万鸭。鲍鲁斯" ，莱比锡， 1903 。
II.二。 LIFE AND WORK OF PAUL生活和工作中的保罗
A. Birth and Education答：出生和教育
From St. Paul himself we know that he was born at Tarsus in Cilicia (Acts 21:39), of a father who was a Roman citizen (Acts 22:26-28; cf. 16:37), of a family in which piety was hereditary (2 Timothy 1:3) and which was much attached to Pharisaic traditions and observances (Philippians 3:5-6).从圣保禄自己，我们知道他出生于睑板在基利家（使徒21时39分） ，对一个父亲是一个罗马公民（ 22:26-28行为;比照16时37分） ，一个家庭在哪孝道是世袭（提摩太后1:3 ） ，并十分重视pharisaic传统和纪念活动（ philippians 3:5-6 ） 。 St. Jerome relates, on what ground is not known, that his parents were natives of Gischala, a small town of Galilee and that they brought him to Tarsus when Gischala was captured by the Romans ("De vir. ill.", v; "In epist. ad Phil.", 23).圣杰罗姆关乎的，有什么理由不知道，他的父母被土人的gischala ，一个小城市的加利利与他们又带他到塔尔苏斯时gischala被抓获入乡随俗（下称"德源。病患" ，第五章; "在epist 。专案菲尔" ， 23 ） 。 This last detail is certainly an anachronism, but the Galilean origin of the family is not at all improbable.这个最后的细节肯定是一个时代错误，但伽利略出身的家庭是不是都难以琢磨。
As he belonged to the tribe of Benjamin he was given at the time of his circumcision the name of Saul, which must have been common in that tribe in memory of the first king of the Jews (Philippians 3:5).由于他属于部落的本杰明，他给当时的他割礼的名字娑罗双树，必须是被普遍认为的部落在记忆的第一景的犹太人（ philippians 3时05分） 。 As a Roman citizen he also bore the Latin name of Paul.作为一个罗马公民，他还承担了拉丁语名称保罗。 It was quite usual for the Jews of that time to have two names, one Hebrew, the other Latin or Greek, between which there was often a certain assonance and which were joined together exactly in the manner made use of by St. Luke (Acts 13:9: Saulos ho kai Paulos).这是很平常的犹太人的，当时有两个名字，一个希伯来语外，其他拉丁语或希腊语之间，其中有常某assonance和其中一起正是在该地利用了由圣卢克（使徒13时09分： saulos何启paulos ） 。 See on this point Deissmann, "Bible Studies" (Edinburgh, 1903, 313-17.) It was natural that in inaugurating his apostolate among the Gentiles Paul should have adopted his Roman name, especially as the name Saul had a ludicrous meaning in Greek.看到这一点上戴斯曼， "圣经研究" （爱丁堡， 1903 ， 313-17 ） ，这很自然，在开创他的使徒之间的外邦人，保罗应该通过他的罗马名字，特别是作为名称娑罗双树有一个可笑的含义在希腊语。 As every respectable Jew had to teach his son a trade, young Saul learned how to make tents (Acts 18:3) or rather to make the mohair of which tents were made (cf. Lewin, "Life of St. Paul", I, London, 1874, 8-9).作为每一个有尊严的犹太人曾教导他的儿子贸易，年轻娑罗双树学到如何使帐篷（使徒行18:3 ） ，或者更确切地说，使马海毛其中帐篷发了言（参见卢， "生命的圣保禄"时，我，伦敦， 1874年，第8-9页） 。 He was still very young when sent to Jerusalem to receive his education at the school of Gamaliel (Acts 22:3).他还很年轻，当送往耶路撒冷接受他的教育，在学校的加马（使徒22时03分） 。 Possibly some of his family resided in the holy city; later there is mention of the presence of one of his sisters whose son saved his life (Acts 23:16).可能是他的一些家人住在圣城后来有提及在场，他的一个姐妹，她的儿子救了他的生命（使徒23时16分） 。
From that time it is absolutely impossible to follow him until he takes an active part in the martyrdom of St. Stephen (Acts 7:58-60; 22:20).自那时起，这是绝对不可能跟他走，直到他积极参与了殉教的圣士提反湾（使徒7:58-60 ; 22时20分） 。 He was then qualified as a young man (neanias), but this was very elastic appellation and might be applied to a man between twenty and forty.然后，他被定性为一名年轻男子（ neanias ） ，而这是非常弹性的称谓，并可能适用于男性之间的第二十五和第四十一。
B. Conversion and early Labours乙转化和早期的劳动
We read in the Acts of the Apostles three accounts of the conversion of St. Paul (9:1-19; 22:3-21; 26:9-23) presenting some slight differences, which it is not difficult to harmonize and which do not affect the basis of the narrative, which is perfectly identical in substance.我们在阅读行为的使徒三个帐户的转换圣保禄（ 9:1-19 ; 22:3-21 ; 26:9-23 ）介绍了一些细微的差异，它是不是难以协调，并不影响的基础上的叙事，这是完全一致的实质。 See J. Massie, "The Conversion of St. Paul" in "The Expositor", 3rd series, X, 1889, 241-62.见J. massie ， "转制的圣保禄"的" expositor " ，第三系列，十， 1889年， 241-62 。 Sabatier, agreeing with most independent critics, has well said (L'Apotre Paul, 1896, 42): sabatier ，同意最独立的批评者，有说得好（ l' apotre保罗， 1896年， 42岁） ：
These differences cannot in any way alter the reality of the fact; their bearing on the narrative is extremely remote; they do not deal even with the circumstances accompanying the miracle but with the subjective impressions which the companions of St. Paul received of these circumstances.这些差异，不能以任何方式改变现实的事实，其对轴承的叙事极为渺茫，他们不处理，甚至与陪同的情况下奇迹，但随着主观印象，而同伴的圣保禄收到的这些情况。 . 。 . 。 . 。 To base a denial of the historical character of the account upon these differences would seem therefore a violent and arbitrary proceeding.以基地否定的历史特点账户后，这些差异似乎有暴力和武断。
All efforts hitherto made to explain without a miracle the apparition of Jesus to Paul have failed.所有的努力，迄今所作的解释，如果没有奇迹出现了apparition的耶稣保罗都失败了。 Naturalistic explanations are reduced to two: either Paul believed that he really saw Christ, but was the victim of an hallucination, or he believed that he saw Him only through a spiritual vision, which tradition, recorded in the Acts of the Apostles, later erroneously materialized.自然主义的解释，也缩短至两个：要么保罗相信他真的看到了基督，但受害人的一种幻觉，或者他认为他看到他，只有透过心灵视野，其中的传统，记录在行为的使徒，后来误物化。 Renan explained everything by hallucination due to disease brought on by a combination of moral causes such as doubt, remorse, fear, and of physical causes such as ophthalmia, fatigue, fever, the sudden transition from the torrid desert to the fresh gardens of Damascus, perhaps a sudden storm accompanied by lightning and thunder. ， Renan解释，一切以幻觉因疾病带来的一个组合的道德原因，如怀疑，悔恨，恐惧和身体原因，如眼炎，疲劳，发烧，突如其来的转变，从热带沙漠到清新的花园大马士革也许突然暴雨伴随着闪电和打雷。 All this combined, according to Renan's theory, to produce a cerebral commotion, a passing delirium which Paul took in good faith for an apparition of the risen Christ.这一切结合起来，按照， Renan的理论，产生脑commotion ，路过谵妄，其中保罗了诚意，为apparition的复活。
The other partisans of a natural explanation while avoiding the word hallucination, eventually fall back on the system of Renan which they merely endeavour to render a little less complicated.其他党派的一个合理的解释，同时避免一词产生幻觉，最终依傍制度， Renan ，他们只是努力使少一些复杂的。 Thus Holsten, for whom the vision of Christ is only the conclusion of a series of syllogisms by which Paul persuaded himself that Christ was truly risen.因此holsten ，为谁远景基督是唯一的结论了一系列的syllogisms其中保罗说服自己相信祂是真正的上升。 So also Pfleiderer, who however, causes the imagination to play a more influential part:所以也pfleiderer ，不过，起因想象力发挥更具影响力的部分内容如下：
An excitable, nervous temperament; a soul that had been violently agitated and torn by the most terrible doubts; a most vivid phantasy, occupied with the awful scenes of persecution on the one hand and on the other by the ideal image of the celestial Christ; in addition the nearness of Damascus with the urgency of a decision, the lonely stillness, the scorching and blinding heat of the desert -- in fact everything combined to produce one of those ecstatic states in which the soul believes that it sees those images and conceptions which violently agitate it as if they were phenomena proceeding from the outward world (Lectures on the influence of the Apostle Paul on the development of Christianity, 1897, 43).一个冲动，神经气质;一个民族的灵魂，已被粗暴地激动和蹂躏，由最可怕的疑虑，一个最生动的梦幻之星，占领了可怕的场面，受到迫害，一方面对其他所理想的形象，该天体基督;此外，贴近大马士革与紧迫性决定时，寂寞的静，炎炎和致盲热的沙漠-其实一切都结合起来，以产生其中一人欣喜若狂国中的灵魂认为，它可以把这些图象和概念它粗暴地挑唆，它如同自己的现象，从外向世界（讲座的影响，使徒保罗对基督教的发展， 1897年， 43 ） 。
We have quoted Pfleiderer's words at length because his "psychological" explanation is considered the best ever devised.我们已经引述pfleiderer的话在长度，因为他的"心理素质"的解释，被认为是最好的设计。 It will readily be seen that it is insufficient and as much opposed to the account in the Acts as to the express testimony of St. Paul himself.它会很容易地看到，这是不够的，因为反对该帐户中的行为，以明示的证词圣保禄自己。
Paul is certain of having "seen" Christ as did the other Apostles (1 Corinthians 9:1); he declares that Christ "appeared" to him (1 Corinthians 15:8) as He appeared to Peter, to James, to the Twelve, after His Resurrection.保罗是某些具有"看到"基督像其余的使徒（哥林多前书9:1 ） ;他宣称基督"出笼" ，以他（哥林多前书15时08分） ，因为他似乎是彼得，詹姆斯，向12个之后，他的复活。
He knows that his conversion is not the fruit of his reasoning or thoughts, but an unforeseen, sudden, startling change, due to all-powerful grace (Galatians 1:12-15; 1 Corinthians 15:10).但他知道，他的转换，是不是水果他的推理或思考，而是一种不可预见的，突发性，以惊人的改变，因为所有叱咤风云的恩典（加拉太1:12-15 ;哥林多前书15:10 ） 。
He is wrongly credited with doubts, perplexities, fears, remorse, before his conversion.他错误地记入与疑虑，困惑，恐惧，悔恨，在他的转化。 He was halted by Christ when his fury was at its height (Acts 9:1-2); it was "through zeal" that he persecuted the Church (Philippians 3:6), and he obtained mercy because he had acted "ignorantly in unbelief" (1 Timothy 1:13).他的阻止基督的时候，他的愤怒是在其高度（行为9:1-2 ） ，这是"透过热情" ，他迫害教会（ philippians 3时06分） ，他获得了怜悯，因为他曾担任" ignorantly在不信者" （ 1提摩太后1:13 ） 。
All explanations, psychological or otherwise, are worthless in face of these definite assertions, for all suppose that it was Paul's faith in Christ which engendered the vision, whereas according to the concordant testimony of the Acts and the Epistles it was the actual vision of Christ which engendered faith.所有的解释，心理或其他方式，是不值钱的，在面对这些明确的断言，对所有假设，这是保禄二世在基督里的信仰而产生的视野，而根据和谐证言的行为和书信，这是实际的远景基督其中孕育的信仰。 After his conversion, his baptism, and his miraculous cure Paul set about preaching to the Jews (Acts 9:19-20).之后，他的转换，他的洗礼，和他的灵丹妙药保罗着手说教向犹太人（使徒9:19-20 ） 。 He afterwards withdrew to Arabia -- probably to the region south of Damascus (Galatians 1:17), doubtless less to preach than to meditate on the Scriptures.他后来撤回了向阿拉伯-可能向该地区南部大马士革（加拉太1时1 7分） ，无疑是少了说教，比上打坐念经。 On his return to Damascus the intrigues of the Jews forced him to flee by night (2 Corinthians 11:32-33; Acts 9:23-25).他返回大马士革阴谋的犹太人迫使他不得不逃亡之夜（ 2哥林多前书11:32-33 ;行为9:23-25 ） 。 He went to Jerusalem to see Peter (Galatians 1:18), but remained only fifteen days, for the snares of the Greeks threatened his life.他到耶路撒冷来见Peter （加拉太1:18 ） ，但仍只有15天，为圈套希腊人威胁他的生命。 He then left for Tarsus and is lost to sight for five or six years (Acts 9:29-30; Galatians 1:21).然后，他前往塔尔苏斯和丢失，以观光为五年或六年（使徒9:29-30 ;加拉太1时21分） 。 Barnabas went in search of him and brought him to Antioch where for a year they worked together and their apostolate was most fruitful (Acts 11:25-26).巴纳巴斯去寻找他，并带他到安提那里待了一年，他们共事，他们的使徒，是最富有成果（行为11:25-26 ） 。 Together also they were sent to Jerusalem to carry alms to the brethren on the occasion of the famine predicted by Agabus (Acts 11:27-30).一起又被送往耶路撒冷进行施舍给弟兄，在纪念大饥荒所预言亚迦布（使徒11:27-30 ） 。 They do not seem to have found the Apostles there; these had been scattered by the persecution of Herod.他们似乎没有发现门徒那里，这些已被分散的，由受迫害的希律。
C. Apostolic Career of Paul长使徒生涯保罗
This period of twelve years (45-57) was the most active and fruitful of his life.这项为期12年（ 45-57 ） ，是最活跃，最富有成果的一生。 It comprises three great Apostolic expeditions of which Antioch was in each instance the starting-point and which invariably ended in a visit to Jerusalem.它包括三个大使徒探险队，其中安提是在每一次的出发点和它总是在结束访问耶路撒冷。
(1) First mission (Acts 13:1-14:27) （ 1 ）第一团（行为13:1-14:27 ）
Set apart by command of the Holy Ghost for the special evangelization of the Gentiles, Barnabas and Saul embark for Cyprus, preach in the synagogue of Salamina, cross the island from east to west doubtless following the southern coast, and reach Paphos, the residence of the proconsul Sergius Paulus, where a sudden change takes place.除了一套由指挥圣灵为特殊的福传工作的外邦人，巴纳巴斯和娑罗双树走上为塞浦路斯，鼓吹在犹太教堂的萨拉米纳，跨岛由东到西，无疑是继南海岸，并达成帕福斯，官邸该proconsul谢尔盖鲍鲁斯，如果突然改变发生。 After the conversion of the Roman proconsul, Saul, suddenly become Paul, is invariably mentioned before Barnabas by St. Luke and manifestly assumes the leadership of the mission which Barnabas has hitherto directed.经过改建的罗马proconsul ，娑罗双树，突然成为保罗，往往是以前所说的石碑，由圣卢克和明显，担负着领导的使命，其中的石碑竟指示。
The results of this change are soon evident.结果，这种变化的原因是即将自明。 Paul, doubtless concluding that Cyprus, the natural dependency of Syria and Cilicia, would embrace the faith of Christ when these two countries should be Christian, chose Asia Minor as the field of his apostolate and sailed for Perge in Pamphylia, eighth miles above the mouth of the Cestrus.保罗毫无疑问，得出结论认为，塞浦路斯，自然的依赖，叙利亚和基利家，将树立信仰基督的时候，这两个国家应基督徒，选择亚洲作为次要领域他的牧灵和航行佩尔盖在潘菲利亚，第八届英里的上空口该cestrus 。 It was then that John Mark, cousin of Barnabas, dismayed perhaps by the daring projects of the Apostle, abandoned the expedition and returned to Jerusalem, while Paul and Barnabas laboured alone among the rough mountains of Pisidia, which were infested by brigands and crossed by frightful precipices.当时约翰马克，表姐的石碑，遗憾的也许要勇于项目的传道者，放弃了探险队回到耶路撒冷，而保罗和巴纳巴斯辛劳单间粗糙的山区皮西迪亚，其中布满brigands和横越可怕的悬崖。 Their destination was the Roman colony of Antioch, situated a seven day's journey from Perge.他们的目的地是罗马的殖民地安提，坐落为期7天的旅程，由佩尔盖。 Here Paul spoke on the vocation of Israel and the providential sending of the Messias, a discourse which St. Luke reproduces in substance as an example of his preaching in the synagogues (Acts 13:16-41).这里保罗就天职，以色列和天赐派遣的messias ，一种话语，其中圣卢克抄录在实质上是一个例子，说明他的说教在犹太教堂（使徒13:16-41 ） 。