The Gospel According to Luke is the third book of the New Testament of the Bible.福音据卢克是第三本书的新约圣经的圣经。 Because of its similarities to the Gospels According to Mark and Matthew, it is classified with them as the synoptic Gospels.由于其相似的福音，根据马克和Matthew ，它是属于同他们的天气福音。 Although the Gospel was traditionally ascribed to Luke, a companion of Paul (Philem. 24; 2 Tim. 4:11), most modern scholars think that it was written between AD 80 and 90 by a Gentile Christian who wrote the Acts of the Apostles as a sequel. The Gospel characteristically teaches a message of universal salvation addressed to all people, not only to the Jews.虽然福音的传统归功于卢克，同伴保罗（ philem. 24日; 2添。 4时11分） ，最现代化的学者认为，这是书面的广告之间的80 ％和90所詹蒂莱基督教谁写使徒行传作为一个续集。 福音教特有的一个信息，普及救亡给所有人民，而不是只向犹太人。
Luke's Gospel can be divided into five major sections: a prologue (1:1 - 4); infancy narrative (1:5 - 2:52); ministry in Galilee (3:1 - 9:50); journey to Jerusalem (9:51 - 21:38); and the passion and resurrection (22:1 - 24:53).卢克的福音，可分为五个主要部分：开场白（ 1:1 -4 ） ;起步阶段，叙事（ 1 :5- 2时5 2分） ;财政部在加利利（3 : 1-9时5 0分）;西游记耶路撒冷（9 ： 51 -2 1时3 8分） ;和激情与复活（ 2 2点0 1分- 24 :53）。 The conclusion sets the scene for the spread of the Christian word, as recounted in the Acts.结论套现场为传播基督教的一句话，作为重新在行为。
In common with the other Gospels, Luke relates the principal events of Christ's public life. Passages peculiar to Luke include the parable of the good Samaritan (10:25 - 37), the prodigal son (15:11 - 32), and Christ's words to the women of Jerusalem and to the good thief (23:27 - 31, 43). Commentators point out the prominence given to women.在共同与其他福音，路加福音涉及的主要事件基督的公共生活。 通道特有的卢克包括寓言好撒玛利亚（ 10时25 -3 7） ，浪子的儿子（ 1 5时1 1- 32 ），和基督的话向妇女在耶路撒冷和以良好的小偷（ 23点27分-3 1， 4 3） 。评论家指出，突出妇女。 Examples include the story of Elizabeth (1:5 - 66), Mary's part in the infancy narrative (1:5 - 2:52), and the widow of Naim (7:11 - 17).例子包括的故事，黄钱其濂（ 1点05分-6 6） ，玛丽的一部分，在起步阶段，叙事（ 1 :5- 2时5 2分） ，和的遗孀•奈姆（7时1 1 -1 7） 。 Luke also contains three hymns that have become an important part of liturgy: the Magnificat (1:46 - 55), the Benedictus (1:68 - 79), and the Nunc Dimittis (2:29 - 32).卢克还载有3赞美诗已成为一个重要组成部分礼仪： magnificat （ 1点46分-5 5） ， b enedictus（ 1 :68- 79 ），以及很快di mittis（2点2 9分- 3 2） 。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 来源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Bibliography
参考书目
GB Caird, The
Gospel of St. Luke (1963); F Danker, Jesus and the New Age According to St. Luke
(1972); JM Dawsey, The Lukan Voice (1986); F Evans, Saint Luke (1990).
GB的caird ，福音的圣卢克（ 1963年） ，女danker ，耶稣和新时代的根据圣卢克（ 1972年） ; jm道西，购芦柑的声音（ 1986年）
，女商务部长埃文斯，圣卢克（ 1990年） 。
Luke, the evangelist, was a Gentile.卢克，传播者，是一个詹蒂莱。 The date and circumstances of his conversion are unknown.日期和情况下，他的转换是未知之数。 According to his own statement (Luke 1:2), he was not an "eye-witness and minister of the word from the beginning."据他自己的声明（路加福音1:2 ） ，他是不是一个“大开眼界证人和部长一词从一开始” 。 It is probable that he was a physician in Troas, and was there converted by Paul, to whom he attached himself.很可能他是一名医师在troas ，并有转换的保罗，向谁，他重视自己。 He accompanied him to Philippi, but did not there share his imprisonment, nor did he accompany him further after his release in his missionary journey at this time (Acts 17:1).他陪同他到腓立比，但没有有分享他的监禁，他也没有陪同他进一步被释放后他在传教之旅在这个时候（行为17时01分） 。 On Paul's third visit to Philippi (20:5, 6) we again meet with Luke, who probably had spent all the intervening time in that city, a period of seven or eight years.对保罗的第三次访问腓立比（ 20时05分， 6 ）我们再次见面的卢克，谁大概花了所有介入的时间在这个城市，一期七或八年。 From this time Luke was Paul's constant companion during his journey to Jerusalem (20:6-21:18).从这个时间卢克是保罗的不断同伴在他的耶路撒冷之旅（ 20:6-21:18 ） 。 He again disappears from view during Paul's imprisonment at Jerusalem and Caesarea, and only reappears when Paul sets out for Rome (27: 1), whither he accompanies him (28:2, 12-16), and where he remains with him till the close of his first imprisonment (Philemon 24; Col. 4:14).他再次消失，从人们的视野，在保罗的监禁在耶路撒冷和该撒利亚，只有重新出现时，保罗列出了为罗马（ 27 ： 1 ） ，伴随着他，他（ 28:2 ， 12月16日） ，而他仍然与他，直到接近他的第一监禁（利蒙24日;上校4时14分） 。
The last notice of the "beloved physician" is in 2 Tim.最后的通知“心爱的医生”是在二月添。 4:11. 4时11分。 There are many passages in Paul's epistles, as well as in the writings of Luke, which show the extent and accuracy of his medical knowledge.有很多通道，在保罗的书信，以及在著作的卢克，其中显示的程度和准确性，他的医学知识。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Gospel according to Luke was written by Luke. 福音据卢克是由卢克。 He does not claim to have been an eye-witness of our Lord's ministry, but to have gone to the best sources of information within his reach, and to have written an orderly narrative of the facts (Luke 1:1-4).他不自称已大开眼界的见证，我们的主部，但去了最好的信息来源，在他到达，并写了一个有秩序的叙述事实（路加福音1:1-4 ） 。 The authors of the first three Gospels, the synoptics, wrote independently of each other.作者首三个福音， synoptics写道，相互独立。 Each wrote his independent narrative under the guidance of the Holy Spirit.每写他的独立叙事的指导下，圣灵。 Each writer has some things, both in matter and style, peculiar to himself, yet all the three have much in common.每个作家有一些事情，无论是在问题和作风，以自己特有的，但所有的三个有许多共同之处。
Luke's Gospel has been called "the Gospel of the nations, full of mercy and hope, assured to the world by the love of a suffering Saviour;" "the Gospel of the saintly life;" "the Gospel for the Greeks; the Gospel of the future; the Gospel of progressive Christianity, of the universality and gratuitousness of the gospel; the historic Gospel; the Gospel of Jesus as the good Physician and the Saviour of mankind;" the "Gospel of the Fatherhood of God and the brotherhood of man;" "the Gospel of womanhood;" "the Gospel of the outcast, of the Samaritan, the publican, the harlot, and the prodigal;" "the Gospel of tolerance."卢克的福音被称为“福音的国家，充满慈悲和希望，保证向世界所爱一个痛苦的救世主” ， “福音的saintly生活; ” ， “福音为希腊人;福音未来;福音基督教的进步，普遍性和gratuitousness的福音;历史性的福音;福音的耶稣作为良好的医师和人类的救星“ ， ”福音的父上帝和兄弟的男子; “ ， ”女性的福音“ ， ”福音的抛弃，撒玛利亚， publican ， harlot ，和浪子“ ， ”福音容忍“ 。 The main characteristic of this Gospel, as Farrar (Cambridge Bible, Luke, Introd.) remarks, is fitly expressed in the motto, "Who went about doing good, and healing all that were oppressed of the devil" (Acts 10:38; comp. Luke 4: 18).的主要特点，这福音，因为farrar （剑桥圣经路加福音， introd 。 ）的言论，是fitly表达的座右铭： “谁去约做好，和愈合的所有被压迫的魔鬼” （ 10时38分行为;可比。路加福音4 ： 18 ） 。 Luke wrote for the "Hellenic world."卢克写为“希腊世界” 。 This Gospel is indeed "rich and precious."这福音的确是“富人和宝贵” 。 "Out of a total of 1151 verses, Luke has 389 in common with Matthew and Mark, 176 in common with Matthew alone, 41 in common with Mark alone, leaving 544 peculiar to himself. “一共有1151诗，卢克已在389共同与Matthew和马克， 176在共同与马修，就有41个在共同与马克，仅留下544特有的自己。
In many instances all three use identical language." (See Matthew; Mark) There are seventeen of our Lord's parables peculiar to this Gospel. (See List of Parables in Appendix.) Luke also records seven of our Lord's miracles which are omitted by Matthew and Mark. (See List of Miracles in Appendix.) The synoptical Gospels are related to each other after the following scheme. If the contents of each Gospel be represented by 100, then when compared this result is obtained: Mark has 7 peculiarities, 93 coincidences. Matthew 42 peculiarities, 58 coincidences. Luke 59 peculiarities, 41 coincidences. That is, thirteen-fourteenths of Mark, four-sevenths of Matthew, and two-fifths of Luke are taken up in describing the same things in very similar language. Luke's style is more finished and classical than that of Matthew and Mark.在许多情况所有三个使用相同的语言“ 。 （见马修;马克）有17我们的上帝的比喻，这特有的福音。 （见名单比喻在附录） 。卢克也记录7我们的上帝的奇迹，这是遗漏了由Matthew和马克。 （详见表奇迹于附录。 ）提要福音彼此相关的其他后，以下的计划。如果内容，每个福音派100 ，然后比较，这个结果得到了：马克有7特殊性， 93巧合。马修42的特殊性， 58巧合。路加福音59的特殊性， 41巧合，那就是13 - fourteenths的马克， 4 - sevenths马太，以及两个五分之四的卢克采取了在描述同样的事情在非常类似的语言。卢克的风格是更多的成品和古典比马太和马克。
There is less in it of the Hebrew idiom.有少在它的希伯来文的成语。 He uses a few Latin words (Luke 12:6; 7:41; 8:30; 11:33; 19:20), but no Syriac or Hebrew words except sikera, an exciting drink of the nature of wine, but not made of grapes (from Heb. shakar, "he is intoxicated", Lev. 10:9), probably palm wine.他用几句话拉丁美洲（路加福音12时06分; 7时41分; 8时30分; 11时33分; 19时20分） ，但没有叙利亚或希伯来文的话，除了sikera ，一个令人振奋的饮料的性质，葡萄酒，但没有作出葡萄（从heb 。 shakar ， “他是陶醉于” ，列弗。 10时09分） ，可能是棕榈酒。 This Gospel contains twenty-eight distinct references to the Old Testament.这福音包含2008年显着的提述，旧约。 The date of its composition is uncertain.日期，其组成是不确定的。 It must have been written before the Acts, the date of the composition of which is generally fixed at about 63 or 64 AD This Gospel was written, therefore, probably about 60 or 63, when Luke may have been at Caesarea in attendance on Paul, who was then a prisoner.它必须被写入之前的行为，日期组成，这是一般固定在约63或64 ，这则广告刊登的福音写，因此，可能约在60岁或63岁时，卢克可能已在该撒利亚在出席关于保罗，谁当时一名囚犯。 Others have conjectured that it was written at Rome during Paul's imprisonment there.有的猜测这是写在罗马期间，保罗的监禁。 But on this point no positive certainty can be attained.但在这一点上没有正面肯定可以达到。
It is commonly supposed that Luke wrote under the direction, if not at the dictation of Paul.人们普遍假定路加福音写的指导下，如果不是在听写保罗。 Many words and phrases are common to both; eg Compare Luke 4:22 with Col. 4:6.许多单词和短语是双方共同的;例如比较路加福音4时22分与上校4时06分。 Compare Luke 4:32 with 1 Cor.比较路加福音4时32分与一肺心病。 2:4. 2时04分。 Compare Luke 6:36 with 2 Cor.比较卢克6时36分，与2肺心病。 1:3. 1时03分。 Compare Luke 6:39 with Rom.比较卢克6时39分与光盘。 2:19. 2时19分。 Compare Luke 9:56 with 2 Cor.比较卢克9时56分，与2肺心病。 10:8. 10时08分。 Compare Luke 10:8 with 1 Cor.比较卢克10时08分与一肺心病。 10:27. 10时27分。 Compare Luke 11:41 with Titus 1:15.比较卢克11时41分与提图斯1时15分。 Compare Luke 18:1 with 2 Thess.比较卢克18时01分与二thess 。 1:11. 1时11分。 Compare Luke 21:36 with Eph.比较卢克21时36分，与弗。 6:18. 6时18分。 Compare Luke 22:19, 20 with 1 Cor.比较卢克22时19分， 20与1肺心病。 11:23-29. 11:23-29 。 Compare Luke 24:46 with Acts 17:3.比较路加福音24:46的行为， 17时03分。 Compare Luke 24:34 with 1 Cor.比较路加福音24:34 1肺心病。 15:5. 15时05分。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
He brought them to the written word, and He left them there (vv. 25-27), furnishing no fresh revelation, but expecting them to rest on the old one.他把他们带到文字，和他离开他们有（ vv. 25-27 ） ，提供没有新的启示，但预期他们休息，对旧1 。 What He expected of them, He still expects of His disciples, and the sooner we realize and act on it, the sooner will we have peace.他对它们的期望，他仍期望他的弟子，和我们越早认识并采取行动，越早将我们的和平。 Another interesting item is the reference to Simon Peter (v. 34) which no other evangelist mentions, but which Paul records later (1 Corinthians 15: 5).另一个有趣的项目是参考西门彼得（五34 ） ，其中并没有提到其他传播者，但保罗的纪录，后来（ 1哥林多前书15 ： 5 ） 。 The reason for silence concerning it was the question of communion with His Lord that had to be settled for Peter.理由保持沉默有关，这是问题的共融与他的主已经得到解决，为彼得。 Could he again enjoy it after what he had done?可他再次享受它后，他做了些什么呢？ "That visit settled it," says Stuart: "We say visit because evidently it was the Lord who sought him out." “那次访问的解决， ”斯图尔特说： “我们说的访问，因为很明显，这是主谁要求他出去” 。
He "hath appeared unto Simon."他“祂所出现所不欲，西门” 。 The effect of this interview on Peter is seen in John 21:7.的影响，这次采访对彼得被认为是在约翰21时07分。 Luke is very definite concerning the evidences of Christ's resurrection.卢克是非常明确的有关证据，基督的复活。 "A spirit hath not flesh and bones, as ye see me have" (39). “的精神，祂所没有肉和骨头，由于叶见我有” （注39 ） 。 There is no mention of blood, for that is the life of the flesh (Lev. 17:14), and was poured out when He died for guilty men.有没有提到血，因为这是企业的生命，肉中刺（ lev. 17时14分） ，并倾注了出来逝世时，他为无罪的男子。 Luke's version of the commission to the disciples is new, in that "repentance and remission of sins" were to "be preached in His Name among all nations, beginning at Jerusalem" (v. 47).卢克的版本委员会向弟子是新的，在这“悔过和缓解捷联惯导系统” ，以“鼓吹以他的名义所有国家之间，开始在耶路撒冷” （五47 ） 。 This is "the gospel of the grace of God" (Acts 20 : 24), and is to be distinguished from the gospel of the Kingdom which our Lord Himself and His disciples preached throughout His earthly life.这是“福音上帝的恩典” （使徒行20 ： 24 ） ，并以区别于福音王国，其中我们的主自己和他的弟子鼓吹他的尘世生活。
That gospel will be preached again as we have seen (Matt. 24 : 14), but not until after the translation of the church, and Israel takes up her mission once more among the Gentiles.这福音将再次鼓吹正如我们所看到的（ matt. 24 ： 14 ） ，而不是之后才翻译的教会，和以色列采取了她的使命，再一次之间的外邦人。 Power was needed for the preaching of this gospel, and it is promised (v. 49), but our Lord must first ascend ere it can be "shed forth," hence the record following (vv. 50-51).权力是需要为宣扬这福音，这是承诺（五49 ） ，但我们的主，必须先升入东铁支线总监可以“大棚提出， ”因此，记录以下（ vv. 50-51 ） 。 This reference to the ascension in Luke makes his Gospel the most complete outline of the four, for it begins with the announcement of the birth of John the Baptist as none of the others do, and closes with this event which Mark alone alludes to but in the briefest manner.这一提法向阿森松在路加，使他的福音最完整的轮廓四个，因为它开始与公布的诞生，施洗约翰，因为没有其他人做，并关闭与此事件，其中马克，仅提到了，但在该briefest的方式。 Speaking of verse 51, the Scofield Bible says very beautifully, "the attitude of our Lord here characterizes this age as one of grace, an ascended Lord is blessing a believing people with spiritual blessings.在谈到诗51 ，斯科菲尔德圣经上说非常精美， “的态度，我们的主在这里的特点，这个年龄层之一的宽限期，一登上耶和华是祝福一，以为人民的精神与祝福。
The Jewish, or Mosaic age was marked by temporal blessings as the reward of an obedient people (Deut. 28 : 1-15).犹太人，或花叶年龄的标志是颞祝福，作为悬赏一听话的人（申命记28 ： 1月15日） 。 In the Kingdom or Millennial age, spiritual and temporal blessings unite."在英国或千年的年龄，精神和时间的祝福，团结“ 。
Questions 1. 问题 1 。 Have you reviewed the order of our Lord's appearances?你有检讨，以便我们的主的外表呢？ 2. 2 。 How was Christ's wisdom displayed on the walk to Emmaus?如何是基督的智慧，显示在步行到非政府？ 3. 3 。 What reason for silence is suggested in regard to our Lord's appearance to Simon?是什么原因，沉默是在建议方面，我们的主的外观，以西蒙？ 4. 4 。 Why is the mention of "blood" omitted in the testimony to Christ's bodily resurrection?为什么提到“血”所遗漏的证词，以基督的身体复活？ 5. 5 。 What is the distinction between the two "gospels" mentioned?什么是区分这两个“福音”提及？ 6. 6 。 In what sense is the third Gospel the completest?在何种意义上是第三个福音该completest ？ 7. 7 。 Distinguish among the three ages, the Jewish, Christian and Millennial.区分三者的年龄，犹太教，基督教和千年。
The subject will be treated under the following heads:这一主题将治疗根据以下元首：
I. Biography of Saint Luke;一传圣路加;
II.Authenticity of the Gospel; ii.authenticity的福音;
III.三。 Integrity of the Gospel;完整的福音;
IV.四。 Purpose and Contents;目的和内容;
V. Sources of the Gospel: Synoptic Problem;五，来源福音：天气问题;
VI.六。 Saint Luke's Accuracy;圣路加的准确性;
VII.七。 Lysanias, Tetrarch of Abilene; lysanias ， tetrarch的阿比林;
VIII.八。 Who Spoke the Magnificat?谁讲magnificat ？
IX.九。 The Census of Quirinius;普查居里扭;
X. Saint Luke and Josephus.十，圣卢克和约瑟夫。
I. BIOGRAPHY OF SAINT LUKE一传圣路加
The name Lucas (Luke) is probably an abbreviation from Lucanus, like Annas from Ananus, Apollos from Apollonius, Artemas from Artemidorus, Demas from Demetrius, etc. (Schanz, "Evang. des heiligen Lucas", 1, 2; Lightfoot on "Col.", iv, 14; Plummer, "St. Luke", introd.)名称卢卡斯（路） ，可能是一个缩写，从lucanus一样，安那斯从亚纳诺斯， apollos从阿波罗纽斯，阿蒂马斯从阿忒密多鲁斯， demas从demetrius等（ schanz ， “埃旺。 heiligen万卢卡斯” ， 1 ， 2 ; lightfoot就“上校“ ，四，十四;立式， ”圣卢克“ ， introd ） 。
The word Lucas seems to have been unknown before the Christian Era; but Lucanus is common in inscriptions, and is found at the beginning and end of the Gospel in some Old Latin manuscripts (ibid.).字，卢卡斯似乎已未知的前基督教时代;但lucanus是常见的题字，和发现的开头和结尾福音，在一些老拉丁美洲的手稿（同上） 。 It is generally held that St. Luke was a native of Antioch.人们普遍认为，圣卢克是一个土生土长的安提阿。 Eusebius (Hist. Eccl. III, iv, 6) has: Loukas de to men genos on ton ap Antiocheias, ten episteuen iatros, ta pleista suggegonos to Paulo, kai rots laipois de ou parergos ton apostolon homilnkos--"Lucas vero domo Antiochenus, arte medicus, qui et cum Paulo diu conjunctissime vixit, et cum reliquis Apostolis studiose versatus est."尤西比乌斯（ hist.传道书。三，四，六） ： loukas德男子genos就吨鸭antiocheias ， 10 episteuen iatros ，电讯管理局局长pleista suggegonos到圣保罗，启德大鼠laipois欧parergos吨apostolon homilnkos -“卢卡斯的V erod omoa ntiochenus ，艺术梅迪库斯， qui等暨保罗第乌conjunctissime vixit等暨reliquis apostolis studiose versatus估值“ Eusebius has a clearer statement in his "Quæstiones Evangelicæ", IV, i, 270: ho de Loukas to men genos apo tes Boomenes Antiocheias en--"Luke was by birth a native of the renowned Antioch" (Schmiedel, "Encyc. Bib.").尤西比乌斯有一个明确的声明，在他的“ quæstiones evangelicæ ” ，四，我270 ：何德loukas男子genos载脂蛋白的工商业污水附加费boomenes antiocheias恩-“卢克是由出生土生土长的著名的安提阿” （ s chmiedel， “ e ncyc。背带裤“ ） 。 Spitta, Schmiedel, and Harnack think this is a quotation from Julius Africanus (first half of the third century).斯比塔， schmiedel ，哈纳克认为这是一个报价由朱利africanus （上半年三世纪） 。 In Codex Bezæ (D) Luke is introduced by a "we" as early as Acts 11:28; and, though this is not a correct reading, it represents a very ancient tradition.在食品法典委员会bezæ （四）是卢克所提出的“我们”早在11时28分行为;和，虽然这是不正确的读，它代表一个非常古老的传统。 The writer of Acts took a special interest in Antioch and was well acquainted with it (Acts 11:19-27; 13:1; 14:18-21, 14:25, 15:22, 23, 30, 35; 18:22).作家的行为采取了特别的兴趣，安提阿，并熟悉它（ 11:19-27行为; 13时01分; 14:18-21 ， 14时25分， 15时22分， 23 ， 30 ，第35条; 18日： 22 ） 。 We are told the locality of only one deacon, "Nicolas, a proselyte of Antioch", 6:5; and it has been pointed out by Plummer that, out of eight writers who describe the Russian campaign of 1812, only two, who were Scottish, mention that the Russian general, Barclay de Tolly, was of Scottish extraction.告诉我们，地方上只有一个执事， “尼古拉斯， proselyte安提” ， 6时05分，并已指出，立式，走出8作家谁形容俄罗斯的运动1812年，只有两个，谁被苏格兰，遑论指出，俄罗斯一般，巴克莱德tolly ，是苏格兰的提取。 These considerations seem to exclude the conjecture of Renan and Ramsay that St. Luke was a native of Philippi.这些因素似乎排除猜想勒南和拉姆齐说，圣卢克是一个土生土长的腓立比。
St. Luke was not a Jew.圣卢克是不是一个犹太人。 He is separated by St. Paul from those of the circumcision (Colossians 4:14), and his style proves that he was a Greek.他是分离圣保禄从那些割礼（歌罗西书4时14分） ，和他的风格，证明他是一个希腊。 Hence he cannot be identified with Lucius the prophet of Acts 13:1, nor with Lucius of Romans 16:21, who was cognatus of St. Paul.因此，他无法确定与路易先知的行为13时01分，也没有与路易罗马16时21分，谁是cognatus的圣保禄。 From this and the prologue of the Gospel it follows that Epiphanius errs when he calls him one of the Seventy Disciples; nor was he the companion of Cleophas in the journey to Emmaus after the Resurrection (as stated by Theophylact and the Greek Menol.).从这个和序幕的福音，这意味着埃皮法尼乌斯errs时，他呼吁他其中的70弟子，也不是他的伴侣cleophas在西游记非政府复活之后（如由theophylact和希腊menol ） 。 St. Luke had a great knowledge of the Septuagint and of things Jewish, which he acquired either as a Jewish proselyte (St. Jerome) or after he became a Christian, through his close intercourse with the Apostles and disciples.圣卢克了很大的知识的septuagint和事物的犹太人，这是他获得的无论是作为一个犹太proselyte （圣杰罗姆）或后，他成为基督徒，透过他的亲密交往与使徒和弟子。 Besides Greek, he had many opportunities of acquiring Aramaic in his native Antioch, the capital of Syria.除了希腊，他有很多机会获得阿拉姆语在他的安提阿，叙利亚首都。 He was a physician by profession, and St. Paul calls him "the most dear physician" (Colossians 4:14).他是一个医师的专业，和圣保禄称他“最亲爱的医生” （歌罗西书4时14分） 。 This avocation implied a liberal education, and his medical training is evidenced by his choice of medical language.这avocation隐含一个自由的教育，和他的医疗训练，是证明他所选择的医学语言。 Plummer suggests that he may have studied medicine at the famous school of Tarsus, the rival of Alexandria and Athens, and possibly met St. Paul there.立式表明，他可能有学医，在著名的学校，跗关节，对手亚历山大和雅典，并在可能的会面，圣保禄有。 From his intimate knowledge of the eastern Mediterranean, it has been conjectured that he had lengthened experience as a doctor on board ship.从他熟悉东地中海，它一直猜测，他已延长的经验，作为医生在船上。 He travailed a good deal, and sends greetings to the Colossians, which seems to indicate that he had visited them.他travailed是一个很好的协议，并发送的问候，向歌罗西书，这似乎表明，他访问了他们。
St. Luke first appears in the Acts at Troas (16:8 sqq.), where he meets St. Paul, and, after the vision, crossed over with him to Europe as an Evangelist, landing at Neapolis and going on to Philippi, "being assured that God had called us to preach the Gospel to them" (note especially the transition into first person plural at verse 10).圣卢克第一次出现在该行为在troas （ 16时08 sqq ） ，他在那里会见圣保罗，并在后的远景，越过与他到欧洲作为一个传播者，降落在奈阿波利斯去，以腓立比， “放心，上帝所谓的我们传福音给他们” （注特别是过渡到第一人称复数在新诗10 ） 。 He was, therefore, already an Evangelist.他，因此，已经是一个传播者。 He was present at the conversion of Lydia and her companions, and lodged in her house.他是目前在转换与Lydia和她的同伴，并提出在她家。 He, together with St. Paul and his companions, was recognized by the pythonical spirit: "This same following Paul and us, cried out, saying: These men are the servants of the most high God, who preach unto you the way of salvation" (verse 17).他，连同圣保禄和他的同伴，是公认的由pythonical的精神： “这同以下保罗和我们，哭了出来，他说：这些人是公务员最高级的上帝，谁鼓吹你们的方式救赎“ ， （诗17 ） 。 He beheld Paul and Silas arrested, dragged before the Roman magistrates, charged with disturbing the city, "being Jews", beaten with rods and thrown into prison.他看到保罗西拉斯和被捕，拖了前罗马裁判官，落案控以令人不安的城市， “犹太人” ，殴打与棒和扔进监狱。 Luke and Timothy escaped, probably because they did not look like Jews (Timothy's father was a gentile).卢克和提摩太逃脱，可能是因为他们没有像犹太人（提摩太的父亲是詹蒂莱） 。 When Paul departed from Philippi, Luke was left behind, in all probability to carry on the work of Evangelist.当保罗离开腓立比，卢克留下，在所有的概率进行关于联合国工作的传播者。 At Thessalonica the Apostle received highly appreciated pecuniary aid from Philippi (Phil., iv, 15, 16), doubtless through the good offices of St. Luke.在塞萨洛尼卡使徒收到的高度赞赏金钱援助从腓立比（ phil. ，四， 15 ， 16 ） ，毫无疑问，通过斡旋圣卢克。 It is not unlikely that the latter remained at Philippi all the time that St. Paul was preaching at Athens and Corinth, and while he was travelling to Jerusalem and back to Ephesus, and during the three years that the Apostle was engaged at Ephesus.这不是不可能，后者维持在腓立比任何时候都认为，圣保禄是说教，在雅典和科林斯，而在他前往耶路撒冷和回以弗所，并在三年指出，使徒是从事于以弗所。 When St. Paul revisited Macedonia, he again met St. Luke at Philippi, and there wrote his Second Epistle to the Corinthians.当圣保禄重新马其顿，他再次会见了圣卢克在腓立比，并有写他的第二个书信向哥林多前书。
St. Jerome thinks it is most likely that St. Luke is "the brother, whose praise is in the gospel through all the churches" (2 Corinthians 8:18), and that he was one of the bearers of the letter to Corinth.圣杰罗姆认为这是最有可能圣卢克是“兄弟，他们的赞美是在福音中通过的所有教堂” （ 2哥林多前书8时18分） ，他是其中的旗手的信科林斯。 Shortly afterwards, when St. Paul returned from Greece, St. Luke accompanied him from Philippi to Troas, and with him made the long coasting voyage described in Acts, xx.不久，当圣保禄返回从希腊，圣卢克陪同他从腓立比，以troas ，并与他取得长期滑行的航程中所述的行为，第XX 。 He went up to Jerusalem, was present at the uproar, saw the attack on the Apostle, and heard him speaking "in the Hebrew tongue" from the steps outside the fortress Antonia to the silenced crowd.他上升到耶路撒冷，是目前在鼓噪，看到的攻击使徒，并听到他的发言“在希伯来文舌”从步骤以外的堡垒，安东尼向沉默的人群。 Then he witnessed the infuriated Jews, in their impotent rage, rending their garments, yelling, and flinging dust into the air.然后，他目睹激怒了犹太人，在他们的无能的愤怒， rending他们的服装，叫嚷，和flinging尘到空气中。 We may be sure that he was a constant visitor to St. Paul during the two years of the latter's imprisonment at Cæarea.我们可以肯定的是，他是一个不断访客圣保禄的两年期间，对后者的监禁cæarea 。 In that period he might well become acquainted with the circumstances of the death of Herod Agrippa I, who had died there eaten up by worms" (skolekobrotos), and he was likely to be better informed on the subject than Josephus. Ample opportunities were given him, "having diligently attained to all things from the beginning", concerning the Gospel and early Acts, to write in order what had been delivered by those "who from the beginning were eyewitnesses and ministers of the word" (Luke 1:2, 3). It is held by many writers that the Gospel was written during this time, Ramsay is of opinion that the Epistle to the Hebrews was then composed, and that St. Luke had a considerable share in it. When Paul appealed to Cæsar, Luke and Aristarchus accompanied him from Cæsarea, and were with him during the stormy voyage from Crete to Malta. Thence they went on to Rome, where, during the two years that St. Paul was kept in prison, St. Luke was frequently at his side, though not continuously, as he is not mentioned in the greetings of the Epistle to the Philippians (Lightfoot, "Phil.", 35). He was present when the Epistles to the Colossians, Ephesians and Philemon were written, and is mentioned in the salutations given in two of them: "Luke the most dear physician, saluteth you" (Colossians 4:14); "There salute thee .在这期间，他可能成为熟悉的情况下死亡的希律阿格里帕，我谁曾在那里死亡吃掉了由蠕虫“ （ skolekobrotos ） ，他很可能会更好地了解关于这一主题的比约瑟夫。充分的机会获得他， “勤政达到所有的东西，从一开始” ，有关福音和早期的行为，写，为了什么已发表的那些“谁从一开始就被目击者和部长的Word ” （路加福音1:2 ， 3 ） ，这是举行的许多作家认为，福音写在这段时间内，拉姆塞是认为，书信，以希伯来当时组成，并圣卢克了相当大的份额，在它时，保罗呼吁cæsar ，卢克和阿里斯陪同他从cæsarea ，并与他在风雨航程从克里特岛到马耳他。再他们接着就罗马，那里的两年期间圣保禄被关在监狱，圣卢克经常在他的方，虽然不是不断，因为他是没有提到的问候的书信向philippians （ lightfoot ， “菲尔” ， 35岁） ，他是目前的当书信向歌罗西书，以弗所书和利蒙写，并提到在salutations鉴于在他们二人： “卢克最亲爱的医生， saluteth你” （歌罗西书4时14分） ; “有你致敬。 . 。 . 。 Mark, Aristarchus, Demas, and Luke my fellow labourers" (Philem., 24). St. Jerome holds that it was during these two years Acts was written.马克，阿里斯， demas ，卢克和我的同胞劳工“ （ philem. ， 24 ） 。圣杰罗姆认为，正是在这两年的行为是书面。
We have no information about St. Luke during the interval between St. Paul's two Roman imprisonments, but he must have met several of the Apostles and disciples during his various journeys.我们没有这方面的资料约在圣卢克之间的间隔圣保禄的两个罗马监禁，但他必须有几次会晤的使徒和弟子在他的各项行程。 He stood beside St. Paul in his last imprisonment; for the Apostle, writing for the last time to Timothy, says: "I have fought a good fight, I have finished my course. . . . Make haste to come to me quickly. For Demas hath left me, loving this world. . . . Only Luke is with me" (2 Timothy 4:7-11).他站在旁边的圣保禄在他最后的监禁;使徒，写作，为去年的时间提摩太，说： “我已经打了一个很好的斗争，我已完成我的课程。 。尽快到我这里来，迅速。为demas祂所给我留下了，爱这个世界。 。唯一的卢克是与我“ （ 2提摩太4:7-11 ） 。 It is worthy of note that, in the three places where he is mentioned in the Epistles (Colossians 4:14; Philemon 24; 2 Timothy 4:11) he is named with St. Mark (cf. Colossians 4:10), the other Evangelist who was not an Apostle (Plummer), and it is clear from his Gospel that he was well acquainted with the Gospel according to St. Mark; and in the Acts he knows all the details of St. Peter's delivery--what happened at the house of St. Mark's mother, and the name of the girl who ran to the outer door when St. Peter knocked.这是值得注意的是，在这三个地方，他是提到，在书信（歌罗西书4时14分;利蒙24日; 2蒂莫西4时11分） ，他是名为圣马克（参见歌罗西书4:10 ） ，其他传播者谁是不是一个使徒（立式） ，它是明确的从他的福音，他是熟悉福音据圣马克;而在行为，他知道的所有细节圣彼得的交付-发生了什么在众议院圣马克的母亲，和名称，该名女童谁跑到外的大门时，圣彼得撞倒。 He must have frequently met St. Peter, and may have assisted him to draw up his First Epistle in Greek, which affords many reminiscences of Luke's style.他必须经常会见了圣彼得大教堂，并可能有协助他制定他的第一书信在希腊，这让很多回忆卢克的风格。 After St. Paul's martyrdom practically all that is known about him is contained in the ancient "Prefatio vel Argumentum Lucæ", dating back to Julius Africanus, who was born about AD 165.后圣保禄的殉道，几乎所有这是已知的关于他的是载于古代的“ prefatio或argumentum lucæ ” ，可追溯到朱利africanus ，谁出生，关于广告165 。 This states that he was unmarried, that he wrote the Gospel, in Achaia, and that he died at the age of seventy-four in Bithynia (probably a copyist's error for Bœotia), filled with the Holy Ghost.这个国家，他未婚，他写道：福音，在achaia ，他死在年龄74在bithynia （可能是一个复制的误差bœotia ） ，充满圣灵。 Epiphanius has it that he preached in Dalmatia (where there is a tradition to that effect), Gallia (Galatia?), Italy, and Macedonia.埃皮法尼乌斯有人说，他鼓吹在达尔马提亚（其中有一个传统，即行生效） ， gallia （加拉太？ ） ，意大利和马其顿。 As an Evangelist, he must have suffered much for the Faith, but it is controverted whether he actually died a martyr's death.作为一个传道者，他必须受到很多的信仰，但它是controverted他是否其实死亡烈士的死亡。 St. Jerome writes of him (De Vir. III., vii).圣杰罗姆写道：他（德维尔。三，七） 。 "Sepultus est Constantinopoli, ad quam urbem vigesimo Constantii anno, ossa ejus cum reliquiis Andreæ Apostoli translata sunt [de Achaia?]." “ sepultus预测constantinopoli ，广告怎么urbem vigesimo constantii anno ，奥萨山ejus暨reliquiis andreæ apostoli translata必须遵守[德achaia ？ ] ” 。
St. Luke its always represented by the calf or ox, the sacrificial animal, because his Gospel begins with the account of Zachary, the priest, the father of John the Baptist.圣卢克它始终代表着由小牛或牛，祭祀动物，因为他的福音开始与该帐户的黄伟贤，牧师，父亲的施洗约翰。 He is called a painter by Nicephorus Callistus (fourteenth century), and by the Menology of Basil II, AD 980.他是所谓的画家由nicephorus callistus （ 14世纪） ，以及由menology的罗勒二，广告980 。 A picture of the Virgin in S. Maria Maggiore, Rome, is ascribed to him, and can be traced to AD 847 It is probably a copy of that mentioned by Theodore Lector, in the sixth century.图片美属维尔京在美国玛丽亚Maggiore ） ，罗马，是归因于他，可以追溯到847的广告，可能是一本提到的，由西奥多读者，在第六世纪。 This writer states that the Empress Eudoxia found a picture of the Mother of God at Jerusalem, which she sent to Constantinople (see "Acta SS.", 18 Oct.).笔者指出，慈禧多迦发现了图片的天主之母在耶路撒冷，她送往君士坦丁堡（见“学报的SS ” ， 10月18日） 。 As Plummer observes.作为立式观察。 it is certain that St. Luke was an artist, at least to the extent that his graphic descriptions of the Annunciation, Visitation, Nativity, Shepherds.可以肯定的是，圣卢克是一个艺术家，至少在程度上，他的图形说明的天使报喜，探视， nativity ，牧羊人。 Presentation, the Shepherd and lost sheep, etc., have become the inspiring and favourite themes of Christian painters.简报，牧羊人和亡羊等，已成为鼓舞和最喜爱的主题，基督教画家。
St. Luke is one of the most extensive writers of the New Testament.圣卢克是其中一个最广泛的作家，新约圣经。 His Gospel is considerably longer than St. Matthew's, his two books are about as long as St. Paul's fourteen Epistles: and Acts exceeds in length the Seven Catholic Epistles and the Apocalypse.他的福音是相当的时间比圣马太，他的两本书，大约只要圣保禄14书信：和行为，在长度超过7个天主教书信和启示。 The style of the Gospel is superior to any NT writing except Hebrews.作风福音，是优于任何新台币书面除希伯来人。 Renan says (Les Evangiles, xiii) that it is the most literary of the Gospels.勒南说， （本港就业辅导组evangiles ，十三） ，这是最文学的福音。 St. Luke is a painter in words.圣卢克是一个画家在说话。 "The author of the Third Gospel and of the Acts is the most versatile of all New Testament writers. He can be as Hebraistic as the Septuagint, and as free from Hebraisms as Plutarch. . . He is Hebraistic in describing Hebrew society and Greek when describing Greek society" (Plummer, introd.). “的作者第三福音和行为是最多才多艺的所有新约圣经的作家，他可以作为hebraistic作为septuagint ，并作为免费从hebraisms作为普鲁塔克。 。 。他是hebraistic在描述希伯来语社会和希腊时，描述希腊社会“ （立式， introd ） 。 His great command of Greek is shown by the richness of his vocabulary and the freedom of his constructions.他的伟大的指挥希腊是表现出丰富的词汇和他的自由，他的建设。
II.二。 AUTHENTICITY OF THE GOSPEL真实性的福音
A. Internal Evidence答：内部证据
The internal evidence may be briefly summarized as follows:内部的证据，可能会简单地归纳如下：
The author of Acts was a companion of Saint Paul, namely, Saint Luke; and作者的行为是一个同伴的圣保罗，即，圣路加;
the author of Acts was the author of the Gospel.作者的行为是作者的福音。
The arguments are given at length by Plummer, "St. Luke" in "Int. Crit. Com."论点给出了长度由立式， “圣卢克”的“诠释。临界。 com ”等结尾。 (4th ed., Edinburgh, 1901); Harnack, "Luke the Physician" (London, 1907); "The Acts of the Apostles" (London, 1909); etc. （第4版。爱丁堡， 1901 ） ;哈纳克， “路加医生” （伦敦， 1907 ） ; “使徒行传” （伦敦， 1909 ） ;等。
(1) The Author of Acts was a companion of Saint Paul, namely, Saint Luke There is nothing more certain in Biblical criticism than this proposition. （ 1 ）作者的行为是一个同伴的圣保罗，即，圣卢克是没有更明确的在圣经的批评，超过这一命题。 The writer of the "we" sections claims to be a companion of St. Paul.作家的“我们”部分索赔是一个同伴的圣保禄。 The "we" begins at Acts, xvi, 10, and continues to xvi, 17 (the action is at Philippi). “我们”开始的行为，十六， 10 ，并继续十六，第17条（有关行动是在腓立比） 。 It reappears at xx, 5 (Philippi), and continues to xxi, 18 (Jerusalem).它会重新出现在XX条， 5 （腓立比） ，并继续二十一世纪， 18 （耶路撒冷） 。 It reappears again at the departure for Rome, xxvii, 1 (Gr. text), and continues to the end of the book.它会重新出现，再次在启程前往罗马，二十七， 1 （ gr.文本） ，并继续到去年底，这本书。
Plummer argues that these sections are by the same author as the rest of the Acts:立式认为，这些路段都是由同一作者，因为其余的行为：
from the natural way in which they fit in;从自然的方式，使他们在合适的;
from references to them in other parts; and从参考他们在其他部分;
from the identity of style.从身份的作风。
The change of person seems natural and true to the narrative, but there is no change of language.改变人看来，自然和真实的叙述，但不会有任何改变的语言。 The characteristic expressions of the writer run through the whole book, and are as frequent in the "we" as in the other sections.的特点，表达作者贯穿整本书，并经常在“我们”作为，在其他路段。 There is no change of style perceptible.不会有任何改变风格的感知。 Harnack (Luke the Physician, 40) makes an exhaustive examination of every word and phrase in the first of the "we" sections (xvi, 10-17), and shows how frequent they are in the rest of the Acts and the Gospel, when compared with the other Gospels.哈纳克（路加福音医师， 40岁）作出了详尽的检查每一个字和词组在第一项“我们”第（十六， 10月17日） ，并说明如何频繁，他们是在其余的行为和福音，时相比，与其他福音。 His manner of dealing with the first word (hos) will indicate his method: "This temporal hos is never found in St. Matthew and St. Mark, but it occurs forty-eight times in St. Luke (Gospels and Acts), and that in all parts of the work."他以何种方式处理的第一个字（居屋）将表明，他的方法： “这颞居屋是从来没有发现在圣马太和圣马克，但它发生的48倍，在圣卢克（福音和行为） ，以及，在各部分的工作“ 。 When he comes to the end of his study of this section he is able to write: "After this demonstration those who declare that this passage was derived from a source, and so was not composed by the author of the whole work, take up a most difficult position. What may we suppose the author to have left unaltered in the source? Only the 'we'. For, in fact, nothing else remains. In regard to vocabulary, syntax, and style, he must have transformed everything else into his own language. As such a procedure is absolutely unimaginable, we are simply left to infer that the author is here himself speaking."当他到了年底，他的研究本节他能写： “经过这次示威那些谁申报，这段话是来自消息人士透露，所以没有组成，由作者整个的工作，采取了一个最困难的立场是什么，可能我们假设的作者已经离开不变，在源头上呢？只有'我们' 。为，事实上，没有别的仍然存在。方面的词汇，语法和作风，他必须转化为一切到他自己的语言。因为这样的程序是绝对不可想象的，我们只是左推断，作者在这里自己发言“ 。 He even thinks it improbable, on account of the uniformity of style, that the author was copying from a diary of his own, made at an earlier period.他甚至认为这难以琢磨的，对帐户的风格统一，作者是抄袭一本日记他自己，取得了在较早的时期。 After this, Harnack proceeds to deal with the remaining "we" sections, with like results.在此之后，哈纳克收益处理余下的“我们”部分，与有类似的结果。 But it is not alone in vocabulary, syntax and style, that this uniformity is manifest.但它并不是孤立的词汇，语法和作风，这是明显的均匀性。 In "The Acts of the Apostles", Harnack devotes many pages to a detailed consideration of the manner in which chronological data, and terms dealing with lands, nations, cities, and houses, are employed throughout the Acts, as well as the mode of dealing with persons and miracles, and he everywhere shows that the unity of authorship cannot be denied except by those who ignore the facts.在“使徒行传” ，哈纳克投入很多的页面到一个详细考虑以何种方式顺序的数据，和职权处理的土地，国家，城市和住房，是受雇于整个的行为，以及作为模式处理者和创造奇迹，和他到处可见的统一，作者不能否认的，除了那些谁无视事实。 This same conclusion is corroborated by the recurrence of medical language in all parts of the Acts and the Gospel.这个相同的结论是佐证复发的医学语言在各部分的行为和福音。
That the companion of St. Paul who wrote the Acts was St. Luke is the unanimous voice of antiquity.该伴侣圣保禄谁写的行为是圣卢克是一致的声音，古物。 His choice of medical language proves that the author was a physician.他所选择的医学语言证明，作者是一名医生。 Westein, in his preface to the Gospel ("Novum Test. Græcum", Amsterdam, 1741, 643), states that there are clear indications of his medical profession throughout St. Luke's writings; and in the course of his commentary he points out several technical expressions common to the Evangelist and the medical writings of Galen. westein ，在他的序福音（ “ novum的考验。 græcum ” ，阿姆斯特丹， 1741 ， 643 ） ，国家有明确的迹象显示，他的医学界在整个圣卢克的著作;和在这个过程中他的评论，他指出，数技术表现形式共同向传播者和医疗的著作盖伦。 These were brought together by the Bollandists ("Acta SS.", 18 Oct.).这些人聚集在一起，由bollandists （ “学报的SS ” ， 10月18日） 。 In the "Gentleman's Magazine" for June, 1841, a paper appeared on the medical language of St. Luke.在“君子”杂志6月， 1841年，一份文件，出现在医学语言的圣卢克。 To the instances given in that article, Plummer and Harnack add several others; but the great book on the subject is Hobart "The Medical Language of St. Luke" (Dublin, 1882).以实例给出了在这方面的文章，立式和哈纳克添加其他几个，但伟大的书的主题是霍巴特“医学语言的圣卢克” （都柏林， 1882 ） 。 Hobart works right through the Gospel and Acts and points out numerous words and phrases identical with those employed by such medical writers as Hippocrates, Arctæus, Galen, and Dioscorides.霍巴特工程的权利，透过福音和行为，并指出，许多单词和短语，与所聘用的，例如医疗作家的希波克拉底， arctæus ，盖伦， dioscorides 。 A few are found in Aristotle, but he was a doctor's son.少数被发现在亚里士多德，但他是一个医生的儿子。 The words and phrases cited are either peculiar to the Third Gospel and Acts, or are more frequent than in other New Testament writings.该单词和短语引述都是特有的第三个福音和行为，或有更频密的，比在其他新约圣经的著作。 The argument is cumulative, and does not give way with its weakest strands.其论点是累积性的，不迁就其最弱的strands 。 When doubtful cases and expressions common to the Septuagint, are set aside, a large number remain that seem quite unassailable.当怀疑案件和表现形式共同向septuagint ，载之外，一大批仍然似乎相当无懈可击。 Harnack (Luke the Physician! 13) says: "It is as good as certain from the subject-matter, and more especially from the style, of this great work that the author was a physician by profession. Of course, in making such a statement one still exposes oneself to the scorn of the critics, and yet the arguments which are alleged in its support are simply convincing. . . . Those, however, who have studied it [Hobart's book] carefully, will, I think, find it impossible to escape the conclusion that the question here is not one of merely accidental linguistic coloring, but that this great historical work was composed by a writer who was either a physician or was quite intimately acquainted with medical language and science. And, indeed, this conclusion holds good not only for the 'we' sections, but for the whole book."哈纳克（路加福音医师！十三日）说： “这是一样好，从某些事由，更特别是从作风，这个伟大的工作，就是作者是一个医生的职业。当然，在作出有关声明1 ，仍然暴露了自己向鄙薄的批评，但论点，据称是在其支持，纯粹是有说服力的。 。那些，不过，谁研究过它[霍巴特的书]小心，会，我认为，找到它不可能逃避的结论是，这里的问题是不是其中之一，只是偶然的语言色彩，但这种伟大的历史工作是由组成的一个作家是谁无论是医师或相当密切熟悉医学语言和科学。和，事实上，这结论认为，良好的，不仅要为'我们'节，但对于整本书“ 。 Harnack gives the subject special treatment in an appendix of twenty-two pages.哈纳克给予受特殊待遇在一附录22页。 Hawkins and Zahn come to the same conclusion.霍金斯和赞恩得出相同的结论。 The latter observes (Einl., II, 427): "Hobart has proved for everyone who can appreciate proof that the author of the Lucan work was a man practised in the scientific language of Greek medicine--in short, a Greek physician" (quoted by Harnack, op. cit.).后者观察（ einl. ，二， 427 ）说： “霍巴特已证明为大家谁可以欣赏证明作者的lucan的工作是一名男子在实行科学的语言，希腊医学-简言之，一个希腊医生” （所引述的哈纳克，前引书） 。
In this connection, Plummer, though he speaks more cautiously of Hobart's argument, is practically in agreement with these writers.在这方面，立式，虽然他的讲话更为谨慎的霍巴特的说法，几乎是在协议与这些作家。 He says that when Hobart's list has been well sifted a considerable number of words remains.他说，当霍巴特的清单已筛选，以及相当数量的话仍然存在。 "The argument", he goes on to say "is cumulative. Any two or three instances of coincidence with medical writers may be explained as mere coincidences; but the large number of coincidences renders their explanation unsatisfactory for all of them, especially where the word is either rare in the LXX, or not found there at all" (64). “论据” ，他接着说： “是具有累积性。任何两个或三个实例巧合与医疗作家可能被解释为仅仅是巧合，但大量的巧合，令他们的解释不能令人满意，为所有这些，特别是在字或者是罕见的，在lxx ，或没有发现有所有“ （ 64 ） 。 In "The Expositor" (Nov. 1909, 385 sqq.), Mayor says of Harnack's two above-cited works: "He has in opposition to the Tübingen school of critics, successfully vindicated for St. Luke the authorship of the two canonical books ascribed to him, and has further proved that, with some few omissions, they may be accepted as trustworthy documents. . . . I am glad to see that the English translator . . . has now been converted by Harnack's argument, founded in part, as he himself confesses, on the researches of English scholars, especially Dr. Hobart, Sir WM Ramsay, and Sir John Hawkins."在“ expositor ” （ 1909年11月， 385 sqq ） ，市长说的哈纳克的上述两项引用著作： “他在反对以蒂宾根大学学院的批评，成功平反，为圣卢克作者两个典型的书籍归因于他，并进一步证明，与一些数遗漏，他们可能会被接纳为值得信赖的文件。 。我很高兴地看到，中英文翻译。 。 。现已转化哈纳克的说法，成立于一部分，正如他自己confesses ，对研究英语的学者，特别是博士霍巴特，主席先生西医结合拉姆塞，彭励治爵士霍金斯“ 。 There is a striking resemblance between the prologue of the Gospel and a preface written by Dioscorides, a medical writer who studied at Tarsus in the first century (see Blass, "Philology of the Gospels").有一个惊人的相似性之间的序幕的福音和前言所写的dioscorides ，一个医疗研究的作家谁在塔尔苏斯在第一世纪（见布拉斯， “语文学的福音” ） 。 The words with which Hippocrates begins his treatise "On Ancient Medicine" should be noted in this connection: 'Okosoi epecheiresan peri iatrikes legein he graphein, KTL (Plummer, 4).字与希波克拉底开始他的论文“对古代中医”应当指出，在这方面： ' okosoi epecheiresan围iatrikes legein他graphein ， ktl （立式， 4 ） 。 When all these considerations are fully taken into account, they prove that the companion of St. Paul who wrote the Acts (and the Gospel) was a physician.当所有这些因素都充分考虑到，他们证明了伴侣圣保禄谁写的行为（福音）是一个医生。 Now, we learn from St. Paul that he had such a companion.现在，我们了解，从圣保禄说，他有这样的伴侣。 Writing to the Colossians (iv, 11), he says: "Luke, the most dear physician, saluteth you."以书面形式向歌罗西书（四， 11人） ，他说： “卢克，最亲爱的医生， saluteth你” 。 He was, therefore, with St. Paul when he wrote to the Colossians, Philemon, and Ephesians; and also when he wrote the Second Epistle to Timothy.他，因此，与圣保禄时，他写信给歌罗西书，利蒙，和以弗所书;也当他写道：第二书信，以提摩太。 From the manner in which he is spoken of, a long period of intercourse is implied.从何种方式在他发言的，长时间的性交是默示的保证。
(2) The Author of Acts was the Author of the Gospel （ 2 ）作者的行为是作者的福音
"This position", says Plummer, "is so generally admitted by critics of all schools that not much time need be spent in discussing it." “这一立场”说，立式， “是如此普遍承认批评，所有的学校，没有多少时间需要花费在讨论这个问题” 。 Harnack may be said to be the latest prominent convert to this view, to which he gives elaborate support in the two books above mentioned.哈纳克，可说是最新的突出转换这一观点，因为他给予详细的支持，在两本书，上面提到的。 He claims to have shown that the earlier critics went hopelessly astray, and that the traditional view is the right one.他声称已表明，较早前批评到绝望误入歧途，并认为传统的观点是正确的。 This opinion is fast gaining ground even amongst ultra critics, and Harnack declares that the others hold out because there exists a disposition amongst them to ignore the facts that tell against them, and he speaks of "the truly pitiful history of the criticism of the Acts".这个意见是快速抬头，甚至当中超批评，并哈纳克宣称别人抱，因为存在着一个处置他们当中无视事实告诉他们，他说的是“真正的可怜的历史，批评的行为“ 。 Only the briefest summary of the arguments can be given here.只有briefest概要的论据，可以考虑在这里。 The Gospel and Acts are both dedicated to Theophilus and the author of the latter work claims to be the author of the former (Acts 1:1).福音和行为都是致力于西奥菲勒斯和作者，后者的工作，声称自己是作者前（使徒行1:1 ） 。 The style and arrangement of both are so much alike that the supposition that one was written by a forger in imitation of the other is absolutely excluded.风格和安排，都是这么多，都认为假定一个是写在一伪造仿制的，另一个是绝对排除在外。 The required power of literary analysis was then unknown, and, if it were possible, we know of no writer of that age who had the wonderful skill necessary to produce such an imitation.所需的权力，文学分析，当时未知的，如果它有可能，我们所知，从来没有作家的年龄谁了精彩的技能，要产生这种仿制。 It is to postulate a literary miracle, says Plummer, to suppose that one of the books was a forgery written in Imitation of the other.它是设文学的奇迹，说，立式，假设其中的书籍是一个伪造的书面在模仿其他。 Such an idea would not have occurred to anyone; and, if it had, he could not have carried it out with such marvellous success.这种想法就不会发生任何人;及，如果它有，他不能进行了出来，这种奇妙的成功。 If we take a few chapters of the Gospel and note down the special, peculiar, and characteristic words, phrases and constructions, and then open the Acts at random, we shall find the same literary peculiarities constantly recurring.如果我们采取一些章节的福音，并记下特别，特殊的，和特征词，词组和建设，然后打开行为在随机的，我们会发现同样的文学的特殊性，不断重演。 Or, if we begin with the Acts, and proceed conversely, the same results will follow.或者，如果我们开始与行为，进而反过来说，相同的结果就会跟进。 In addition to similarity, there are parallels of description, arrangement, and points of view, and the recurrence of medical language, in both books, has been mentioned under the previous heading.此外，相似性，有平行的说明，安排，和的观点来看，和复发的医学语言，在两本书，已经提到根据以往的标题。
We should naturally expect that the long intercourse between St. Paul and St. Luke would mutually influence their vocabulary, and their writings show that this was really the case.我们自然应该期望长期交往的圣保罗和圣卢克会相互影响他们的词汇，以及他们的著作表明，这是真的如此。 Hawkins (Horæ Synopticæ) and Bebb (Hast., "Dict. of the Bible", sv "Luke, Gospel of") state that there are 32 words found only in St. Matt.霍金斯（ horæ synopticæ ）和bebb （ hast. ， “翻译字典。的圣经” ， sv “卢克，福音” ）的国家有32个字，发现只有在圣马特。 and St. Paul; 22 in St. Mark and St. Paul; 21 in St. John and St. Paul; while there are 101 found only in St. Luke and St. Paul.和圣保禄; 22日在圣马克和圣保禄; 21日在圣约翰和圣保罗;虽然有101发现，只有在圣卢克和圣保禄。 Of the characteristic words and phrases which mark the three Synoptic Gospels a little more than half are common to St. Matt.该特征词和词组，其中马克的三个天气福音略多于一半是共同的圣马特。 and St. Paul, less than half to St. Mark and St. Paul and two-thirds to St. Luke and St. Paul.和圣保禄，不到一半，圣马克及圣保罗和两个三分之二圣卢克和圣保禄。 Several writers have given examples of parallelism between the Gospel and the Pauline Epistles.几个作家，已发出的例子，并行之间的福音和宝莲书信。 Among the most striking are those given by Plummer (44).其中最引人注目的是那些所给予的立式（ 44 ） 。 The same author gives long lists of words and expressions found in the Gospel and Acts and in St. Paul, and nowhere else in the New Testament.同一作者给予长期名单的字和词句，发现在福音和行为，并在圣保罗，和无处可在新约圣经。 But more than this, Eager in "The Expositor" (July and August, 1894), in his attempt to prove that St. Luke was the author of Hebrews, has drawn attention to the remarkable fact that the Lucan influence on the language of St. Paul is much more marked in those Epistles where we know that St. Luke was his constant companion.但比这更多，急于在“ expositor ” （ 7月和8月， 1894年） ，在他试图证明，圣卢克是希伯来书的作者，已提请注意的显着事实，即lucan的影响，对语言的ST郑明训是更为显着，在这些书信，我们都知道，圣卢克是他不断的伴侣。 Summing up, he observes: "There is in fact sufficient ground for believing that these books. Colossians, II Corinthians, the Pastoral Epistles, First (and to a lesser extent Second) Peter, possess a Lucan character."总结，他指出： “实际上是在有足够的理由相信，这些书籍。歌罗西书，哥林多前书，牧区书信，第一（和在较小程度上第二） ，黄匡源，具备了lucan性格” 。 When all these points are taken into consideration, they afford convincing proof that the author of the Gospel and Acts was St. Luke, the beloved physician, the companion of St. Paul, and this is fully borne out by the external evidence.当所有这些点是考虑到，他们有能力令人信服的证据，就是作者的福音和行为的圣卢克，敬爱的医师，伴侣圣保禄，这是充分证明了由外部的证据。
B. External Evidence B.外部证据
The proof in favour of the unity of authorship, derived from the internal character of the two books, is strengthened when taken in connection with the external evidence.证明在赞成的团结作者，来自内部性质的两本书，是加强时，所采取的连接与外部的证据。 Every ancient testimony for the authenticity of Acts tells equally in favour of the Gospel; and every passage for the Lucan authorship of the Gospel gives a like support to the authenticity of Acts.每一个古老的证词的真实性的行为，告诉同样在赞成福音;每通过为lucan作者福音给出了一样，支持的真实性行为。 Besides, in many places of the early Fathers both books are ascribed to St. Luke.此外，在许多地方的早期父亲两本书都归因于圣卢克。 The external evidence can be touched upon here only in the briefest manner.外部可以提出证据，谈到这里，只有在briefest的方式。 For external evidence in favour of Acts, see ACTS OF THE APOSTLES.外部证据，在赞成的行为，见使徒行传。
The many passages in St. Jerome, Eusebius, and Origen, ascribing the books to St. Luke, are important not only as testifying to the belief of their own, but also of earlier times.许多通道，在圣杰罗姆，尤西比乌斯，俄， ascribing的书籍，以圣卢克，是重要的不仅是作为作证的信念，自己的，但也由早前的时代。 St. Jerome and Origen were great travellers, and all three were omniverous readers.圣杰罗姆和奥利是伟大的旅客，和所有3人杂食性以飨读者。 They had access to practically the whole Christian literature of preceding centuries; but they nowhere hint that the authorship of the Gospel (and Acts) was ever called in question.他们曾获得几乎整个基督教文学的前数百年，但他们没有暗示作者的福音（和行为）是以往任何时候都在所谓的问题。 This, taken by itself, would be a stronger argument than can be adduced for the majority of classical works.这一点，所采取的本身，将是一个有力的论据比可以引证的对大多数的古典作品。 But we have much earlier testimony.但我们有更早的证词。 Clement of Alexandria was probably born at Athens about AD 150.克莱门特在亚历山大可能是出生在雅典奥运会上关于广告150 。 He travelled much and had for instructors in the Faith an Ionian, an Italian, a Syrian, an Egyptian, an Assyrian, and a Hebrew in Palestine.他游得多，并已为导师，在信仰的一爱奥尼亚海，意大利，叙利亚，埃及，亚述人，和希伯来语在巴勒斯坦。 "And these men, preserving the true tradition of the blessed teaching directly from Peter and James, John and Paul, the holy Apostles, son receiving it from father, came by God's providence even unto us, to deposit among us those seeds [of truth] which were derived from their ancestors and the Apostles". “这名男子，维护真正的传统，神圣的教学直接从彼得和詹姆斯，约翰和保罗，圣使徒，儿子接受来自父亲，来到上帝的普罗维登斯，甚至祂对我们，存款在我们中间，这些种子[真相] ，其中来自他们的祖先和使徒“ 。 (Strom., I, i, 11: cf. Euseb., "Hist. Eccl.", V, xi). （ strom. ，我，我， 11 ：比照。 euseb ， “历史。传道书” ，五，十一） 。 He holds that St. Luke's Gospel was written before that of St. Mark, and he uses the four Gospels just as any modern Catholic writer.他认为，圣卢克的福音写此之前，圣马克，而他使用的四福音，正如任何现代天主教作家。 Tertullian was born at Carthage, lived some time in Rome, and then returned to Carthage.良出生于迦太基，住了一段时间在罗马，然后返回迦太基。 His quotations from the Gospels, when brought together by Rönsch, cover two hundred pages.他的报价从福音，当聚集了由rönsch ，涵盖了200页。 He attacks Marcion for mutilating St. Luke's Gospel.他的攻击马吉安为损毁圣卢克的福音。 and writes: "I say then that among them, and not only among the Apostolic Churches, but among all the Churches which are united with them in Christian fellowship, the Gospel of Luke, which we earnestly defend, has been maintained from its first publication" (Adv. Marc., IV, v).并写道： “我这样说，那么它们之间，而不是只之间的使徒教会，但在所有的教堂，这是美国与他们在基督徒团契，福音路加福音，我们切实维护，一直维持其首次公布“ （ adv.马克。 ，四，五） 。
The testimony of St. Irenæus is of special importance.证词圣irenæus是特别重要的意义。 He was born in Asia Minor, where he heard St. Polycarp give his reminiscences of St. John the Apostle, and in his numerous writings he frequently mentions other disciples of the Apostles.他出生于小亚细亚，在那里他听到圣polycarp给他的回忆圣若望宗徒，并在他的许多著作，他经常提到的其他弟子的使徒。 He was priest in Lyons during the persecution in 177, and was the bearer of the letter of the confessors to Rome.他是牧师在里昂期间，迫害在177 ，并且是不记名的信中的confessors罗马。 His bishop, Pothinus, whom be succeeded, was ninety years of age when he gained the crown of martyrdom in 177, and must have been born while some of the Apostles and very many of their hearers were still living.他的主教，伯狄诺斯，谁接替，是九十年岁时，他得到了官方的殉难在177 ，并且必须已出生的同时，一些使徒和很多其hearers仍然生活。 St. Irenæus, who was born about AD 130 (some say much earlier), is, therefore, a witness for the early tradition of Asia Minor, Rome, and Gaul.圣irenæus ，谁出生，关于广告130 （有些人说得多以较早者为准） ，因此，证人，为早日传统，小亚细亚，罗马，高卢。 He quotes the Gospels just as any modern bishop would do, he calls them Scripture, believes even in their verbal inspiration; shows how congruous it is that there are four and only four Gospels; and says that Luke, who begins with the priesthood and sacrifice of Zachary, is the calf.他引述了福音，正如任何现代主教将尽，他呼吁他们的经文，认为即使在他们的口头灵感;显示了如何congruous ，那就是有4个，只有4个福音;和说，卢克，谁开始与神职人员和牺牲的黄伟贤，是小牛。 When we compare his quotations with those of Clement of Alexandria, variant readings of text present themselves.当我们比较，他的报价，与那些克莱门特在亚历山大，变读文本，目前自己。 There was already established an Alexandrian type of text different from that used in the West.有已经成立了一个亚历山大类型的文字不同，所使用的西方国家。 The Gospels had been copied and recopied so often, that, through errors of copying, etc., distinct families of text had time to establish themselves.福音已被复制和recopied ，所以，往往是，通过误差的复制等，不同的家庭，案文时间来建立自己。 The Gospels were so widespread that they became known to pagans.福音是如此普遍，他们成为众所周知的异教徒。 Celsus in his attack on the Christian religion was acquainted with the genealogy in St. Luke's Gospel, and his quotations show the same phenomena of variant readings.驳克里索在他的攻击，基督教是熟悉该族谱在圣卢克的福音，和他的报价显示相同的现象，变读。
The next witness, St. Justin Martyr, shows the position of honour the Gospels held in the Church, in the early portion of the century.在未来的证人，圣贾斯汀烈士，表明立场，为维护名誉而举行的福音教会，在早期部分的世纪。 Justin was born in Palestine about AD 105, and converted in 132-135.贾斯汀出生在巴勒斯坦的有关广告105 ，并转换成132-135 。 In his "Apology" he speaks of the memoirs of the Lord which are called Gospels, and which were written by Apostles (Matthew, John) and disciples of the Apostles (Mark, Luke).在他的“道歉” ，他讲的回忆录勋爵是所谓的福音，以及哪些人写的使徒（马太，约翰）和弟子的使徒（马克，路加） 。 In connection with the disciples of the Apostles he cites the verses of St. Luke on the Sweat of Blood, and he has numerous quotations from all four.他涉嫌与弟子的使徒他列举了诗的圣卢克上的汗水血，他有无数的报价从所有四个。 Westcott shows that there is no trace in Justin of the use of any written document on the life of Christ except our Gospels. westcott表明，不存在微量在贾斯汀的使用任何书面文件，对生活的基督，除了我们的福音。 "He [Justin] tells us that Christ was descended from Abraham through Jacob, Judah, Phares, Jesse, David--that the Angel Gabriel was sent to announce His birth to the Virgin Mary--that it was in fulfillment of the prophecy of Isaiah . . . that His parents went thither [to Bethlehem] in consequence of an enrolment under Cyrinius--that as they could not find a lodging in the village they lodged in a cave close by it, where Christ was born, and laid by Mary in a manger", etc. (Westcott, "Canon", 104). “他[贾斯汀]告诉我们，基督是亚伯拉罕的后裔，通过雅各，犹大， phares ，杰西，国宝-天使加布里埃尔被送往宣布他的出生到圣母玛利亚-这是在履行该预言以赛亚书。 。 。表示，他的父母到thither [伯利恒]在的后果，一入学下cyrinius -因为他们不能找到一个住在村，他们提出在一个洞穴附近，如基督的诞生，并奠定玛丽在一个马槽“等（ westcott ， ”佳能“ ， 104 ） 。 There is a constant intermixture in Justin's quotations of the narratives of St. Matthew and St. Luke.有一个不断intermixture在贾斯汀的报价说明圣马太和圣卢克。 As usual in apologetical works, such as the apologies of Tatian, Athenagoras, Theophilus, Tertullian, Clement of Alexandria, Cyprian, and Eusebius, he does not name his sources because he was addressing outsiders.一如以往在apologetical工程，如歉意提安，哥拉，西奥菲勒斯，良，克莱门特在亚历山大，塞浦路斯，和尤西比乌斯，他并没有他的消息来源的姓名，因为他是解决外人。 He states, however, that the memoirs which were called Gospels were read in the churches on Sunday along with the writings of the Prophets, in other words, they were placed on an equal rank with the Old Testament.他国，但是，回忆录，其中被称为福音宣读了在教会对周日随著作的先知，换句话说，他们被放置在一个平等的职级与旧约。 In the "Dialogue", cv, we have a passage peculiar to St. Luke.在“对话” ，简历，我们有一个通过特有的圣卢克。 "Jesus as He gave up His Spirit upon the Cross said, Father, into thy hands I commend my Spirit' [Luke, xxiii. 46], even as I learned from the Memoirs of this fact also." “耶稣，因为他放弃了他的精神后，两岸关系说，父亲，到你的手中，我谨向我的精神' [路加福音，二十三， 46 ] ，即使正如我了解，从回忆录，这其实也是” 。 These Gospels which were read every Sunday must be the same as our four, which soon after, in the time of Irenæus, were in such long established honour, and regarded by him as inspired by the Holy Ghost.这些福音，其中阅读每星期日必须相同，作为我们的四，不久之后，在的时候， irenæus ，在这种沿用已久的荣誉，并把他作为灵感来自圣灵。 We never hear, says Salmon, of any revolution dethroning one set of Gospels and replacing them by another; so we may be sure that the Gospels honoured by the Church in Justin's day were the same as those to which the same respect was paid in the days of Irenæus, not many years after.我们永远不会听到说，鲑鱼，任何革命拉下马一套福音取代他们的另一个，所以我们可以确信福音荣幸由教会在贾斯汀的天都是一样的，因为那些而同样的尊重支付，在天irenæus ，而不是多年后。 This conclusion is strengthened not only by the nature of Justin's quotations, but by the evidence afforded by his pupil Tatian, the Assyrian, who lived a long time with him in Rome, and afterwards compiled his harmony of the Gospels, his famous "Diatessaron", in Syriac, from our four Gospels.这个结论是加强，不仅性质贾斯汀的报价，但所提供的证据，他的瞳孔提安，亚述人，谁住了很长的时间与他在罗马，然后汇编他的和谐福音，他的著名的“ diatessaron ” ，在叙利亚，从我们的四福音。 He had travelled a great deal, and the fact that he uses only those shows that they alone were recognized by St. Justin and the Catholic Church between 130-150.他已走过了伟大的处理，和事实，即他只使用那些表明，他们仅承认圣贾斯汀和天主教教会之间的130-150 。 This takes us back to the time when many of the hearers of the Apostles and Evangelists were still alive; for it is held by many scholars that St. Luke lived till towards the end of the first century.这需要我们返回的时候，很多的hearers的使徒和福音仍然活着;举行，这是由许多学者认为，圣卢克生活，直至在接近年底时的第一个世纪。
Irenæus, Clement, Tatian, Justin, etc., were in as good a position for forming a judgment on the authenticity of the Gospels as we are of knowing who were the authors of Scott's novels, Macaulay's essays, Dickens's early novels, Longfellow's po