Saint Peter was the most prominent of Jesus Christ's disciples.聖彼得大教堂是其中最突出的耶穌的門徒。 Originally named Simon son of Jonah (Matt. 16:17), he was given the Aramaic name Cephas by Jesus or the early church; the name means "rock" and is translated into Greek as Peter.原名西蒙的兒子約拿。 （ 16:17 ） ，他被給予阿拉姆語名字cephas由耶穌或早期教會;名字意思是"岩石" ，並翻譯成希臘文，因為彼得。
All that is known of Peter's life before he was called by Jesus is that he was a Galilean fisherman with a brother named Andrew.所有這就是著名的彼得的生活面前，他被稱為是由耶穌的是，他是一位伽利略漁夫與弟弟叫安德魯。 Peter is mentioned numerous times in the Gospels and first 15 chapters of Acts. Peter是多次指出，在四福音和第一15章的行為。 He is pictured as a leader and spokesman of the disciples; he identifies Jesus as Messiah (Mark 8:27; Matt. 16:16) and is selected as the rock on which the church will be built (Matt. 16:18).他的圖案作為一個領導者和發言人的弟子，他指出了耶穌是彌賽亞（馬克8時27分;馬特。 16:16 ） ，並獲選為岩石上的教會會建成。 （ 16:18 ） 。 He is several times mentioned with the brothers James and John, with whom he witnesses the Transfiguration and Jesus' agony in Gethsemane.他多次提到與兄弟詹姆斯和約翰，和誰在一起，他親眼目睹變形和耶穌的煩惱gethsemane 。 After Jesus' arrest Peter denies knowing him three times and later repents his denial (Matt. 26:69-75; John 18:10-27).後為耶穌逮捕彼得否認得知了他的3倍，後來悔悟，他否認。 （ 26:69-75 ;約翰18:10-27 ） 。
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The New Testament says nothing about Peter's life after his presence at the meeting in Jerusalem with James and Paul (Acts 15).新約聖經沒有提到彼得的生活後，他在該次會議上，在耶路撒冷與詹姆斯和保羅（使徒15 ） 。 Later sources say that Peter went to Rome, was martyred (64-68) under Nero, and buried on Vatican Hill.後來有消息說，彼得前往羅馬，是烈屬（ 64-68段）根據Nero的，並埋就梵蒂岡山。 Evidence concerning his presence, activity, and death in Rome is slight.證據顯示他的存在，活動和死亡在羅馬說微乎其微。
New Testament documents assign Peter a variety of roles.新約全書證件轉讓彼得各種各樣的角色。 He is seen as a missionary fisherman, pastoral shepherd, martyr, recipient of special revelation, confessor of the true faith, magisterial protector, healer, and repentant sinner.他被認為是一位傳教士，漁民，牧民牧羊，烈士，受贈人的特殊啟示，懺悔的真信仰，治安官保護者，治愈者，以及懺悔的罪人。 These roles and images help explain the wealth of later stories and legends surrounding Peter and his high status in Christian literature, including his role in Roman Catholic belief as founder of the papacy.這些角色和圖像有助於解釋的財富後來的故事和傳說周邊彼得和他的崇高地位，在基督教文獻，包括他的角色，在羅馬天主教信仰作為創始人的教宗。 The two Epistles of Peter are ascribed to Peter, although the attribution is questioned.這兩個教會的彼得是歸功於彼得，雖然歸屬受到質疑。 Many postbiblical books were also produced in his name, notably the Acts of Peter.許多postbiblical書籍也產生於他的名字，尤其是行為的彼得。 Feast day: June 29 (with Saint Paul).盛宴的日子： 6月29日（聖保羅） 。
Anthony J. Saldarini安東尼j. saldarini
Bibliography:
參考書目：
Brown, R., et al., eds., Peter in the
New Testament (1973); Cullmann, Oscar, Peter, Disciple, Apostle, Martyr,
trans.布朗，傳譯，等人合編，彼得在新約全書（ 1973年） ; cullmann ，奧斯卡獎，彼得，門徒，傳道者，烈士，跨。
by FV Filson, 2d ed.由抗體filson
，二維海關。 (1962); Murphy,
WF, Upon This Rock (1987); O'Connor, DW, Peter in Rome (1969); Taylor, WM,
Peter, The Apostle (1990); Thomas, WH, The Apostle Peter: His Life and Writings
(1984); Winter, Michael M., Saint Peter and the Popes (1960; repr. 1979).
（ 1962 ） ;墨菲，白表，經本岩（ 1987年） ;奧康納，德國之聲，彼得在羅馬（ 1969年） ;泰勒，西醫，彼得，使徒（ 1990 ）
，托馬斯，和起，使徒彼得：他的生活和著作（ 1984年） ;冬天，邁克爾米，聖彼得和教皇（ 1960年; repr 。 1979 ） 。
Peter, originally called Simon (=Simeon , ie, "hearing"), a very common Jewish name in the New Testament.彼得，最初叫西蒙（ =西麥，即"聽" ） ，這是一個很常見的猶太名字，在新約聖經。 He was the son of Jona (Matt. 16:17).他的兒子jona 。 （ 16:17 ） 。 His mother is nowhere named in Scripture.他的母親是行不通點名經文。 He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42).他有個弟弟，所謂的鄭家富，人先帶他到耶穌（約翰福音1:40-42 ） 。 His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged.家鄉是bethsaida ，對西部海岸的加利利湖畔，這也屬於菲利普。 Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher.他在這裡完全是靠海岸的海中的加利利，並經過訓練達到佔領一個費舍爾。 His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1).他的父親已經去世，大概，而他還年輕，他和他的兄弟被帶起來關心和推動下， zebedee和他的妻子莎樂美。 （ 27:56 ;大關15:40 ; 16:1 ） 。 There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship.有四名青年，西門，鄭家富，詹姆斯和約翰，用自己的boyhood和早期男子氣概，在不斷研究金。
Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah.西蒙和他的兄弟無疑享有各種優勢，是一個宗教訓練，為早日指示，在一個熟人與經文，並與偉大的預言就未來的彌賽亞。 They did not probably enjoy, however, any special training in the study of the law under any of the rabbis.他們沒有可能享受，然而，任何特殊的訓練在學習中的法律下，任何的拉比。 When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Acts 4:13).當彼得出現之前，公會，他看上去就像一個" unlearned男人" （使徒行4時13分） 。 "Simon was a Galilean, and he was that out and out......The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. "西蒙是一個伽利略，他是不折不扣的...... galileans有一個顯著的特點，他們自己的，他們的聲譽，是一個獨立和能源這往往失控成湍流，他們分別在同時間一franker和更加透明的處置比其兄弟在南方，在所有這些方面，在直率，急躁情緒， headiness ，簡潔，西蒙是一個真正的伽利略。
They spoke a peculiar dialect.他們以一個奇特的方言。 They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea.他們有一個難度與guttural聲音和一些其他人，以及他們的發音被忽視的苛刻在朱迪亞。 The Galilean accent stuck to Simon all through his career.伽利略口音堅持西蒙都通過他的職業生涯。 It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70).它背叛了他，作為一個追隨者基督的時候，他站在內的判斷-霍爾（標記1 4:70） 。 It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13).它背叛了他自己的國籍，並表示，這些聯同他就五旬節（使徒2時07分） 。 "它似乎西蒙結婚之前，他成了一個傳道者，他的夫人的母親是指。 （ 8時14分;馬克1:30 ;路加福音4時38分） ，他是在所有的概率伴隨著他的妻子對他的傳教行程（ 1肺心病。 9時05分;可比1寵物。 5時13分） 。
He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty.他似乎已得到解決，在迦百農的時候，基督就進入了他的公共事務部，並可能已達成年齡超過三十。 His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family.他的房子被大到足以讓一個家，以他的弟弟安德魯，他的妻子的母親，還以基督的人似乎都住與他（馬克1時29分， 36個; 2:1 ） ，同時也要向他的家人。 It was apparently two stories high (2:4).這顯然是兩個故事，高（ 2:4 ） 。 At Bethabara (RV, John 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (John 1:29-36).在bethabara （風疹病毒，約翰1時28分， "貝特尼" ） ，超越了約旦，施洗約翰曾傳染的證詞關於耶穌為"上帝的羔羊" （約翰福音1:29-36 ） 。 Andrew and John hearing it, followed Jesus, and abode with him where he was.安德魯和約翰聽罷，其次是耶穌，並居留權與他下落。
They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41).他們確信，他的殷勤話和權威，使他在發言中提出，表明他是彌賽亞（路加福音4時22分;馬特。 7時29分）和黃宏發去了，並發現西蒙和帶他到耶穌（約翰一： 41 ） 。 Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means "a mass of rock detached from the living rock."耶穌在一旦認識到西門，並宣稱稱，他將被稱為cephas ，阿拉姆語的名稱相對應的希臘佩特羅斯，意思是"大量的岩石脫離生活的岩石" 。 The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17).該阿拉姆語名字沒有再出現，但該名稱Peter逐漸取代了原來的名字西蒙，雖然我們的上帝總是拿西蒙名稱時，他的。 （ 17時25分;馬克14時37分;盧克22時31分，可比。 21:15-17 ） 。 We are not told what impression the first interview with Jesus produced on the mind of Simon.沒有告訴我們什麼印象，第一次面試與耶穌產生心中的西蒙。 When we next meet him it is by the Sea of Galilee (Matt. 4:18-22).當我們在未來與他會面，是由海上的加利利。 （ 4:18-22 ） 。
There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing.有四個（西蒙和安德魯，詹姆斯和約翰）進行了不成功的夜的捕撈活動。 Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets.耶穌突然出現，並進入西蒙的小船，招請他發射出來辜負了蚊帳。 He did so, and enclosed a great multitude of fishes.他這樣做，而封閉式一個偉大多種魚類。 This was plainly a miracle wrought before Simon's eyes.這是一宗不折不扣的奇蹟，緊張得要命，然後西蒙的眼睛是雪亮的。 The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (Luke 5:8).博覽館，力爭弟子投在自己的腳下耶穌，哭泣， "離開我，因為我是一個罪孽深重的人，主啊" （路加福音5時08分） 。 Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work.耶穌處理他與安心的話， "不要害怕" ，並宣布了他的生命的工作。 Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord.西蒙回應，他們就會向電話成為一個大弟子，並經過這次我們發現他在不斷的出席對我們的主。 He is next called into the rank of the apostleship, and becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13 19; Luke 6:13-16), and takes a more and more prominent part in all the leading events of our Lord's life.他是下一個所謂入職級的apostleship ，並成為一個"費舍爾的男人" 。 （ 4時19分）在驚濤駭浪的世界人的生命。 （ 10:2-4 ;馬克3時13分19 ;路加福音6:13-16 ） ，並採取更為突出的部分，在所有領先的事件，我們的主的生命。
It is he who utters that notable profession of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20).這是他的人說什麼話，顯著界的信仰在迦百農（約翰福音6:66-69 ） ，並再次caesarea Philippi撰寫。 （ 16:13-20 ;馬克8:27-30 ;路加福音9:18-20 ） 。 This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church."這個行業在caesarea之一，最高法院最重要的，而我們的主在回應使用了這些令人難忘的話： "你的藝術彼得，一經這塊石頭上我要建立我的教會" 。 "From that time forth" Jesus began to speak of his sufferings. "從當時提出"耶穌開始講他的苦難。 For this Peter rebuked him.這個彼得斥責他。 But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matt. 16:21-23; Mark 8:31-33).但是，我們的主在返回斥責彼得，在談到他在嚴峻的話比他以往任何時候都用於任何其他的他的弟子。 （ 16:21-23 ;馬克8:31-33 ） 。
At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them.結束時，他的短暫逗留在caesarea我們的主了彼得和詹姆斯和約翰與他到"山高外" ，是變形的面前。 Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here : let us make three tabernacles" (Matt. 17:1-9).彼得在這次會議上，根據印象，現場製作在他的心上，驚嘆道： "主啊，這是好讓我們能夠在這裡：讓我們以三節" 。 （ 17:1-9 ） 。 On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 17:24-27).他回到迦百農收藏家的聖殿稅（一didrachma ，半年神聖謝克爾） ，其中每israelite 21歲以上的已支付（如30:15 ） ，來到彼得，並提醒他說，耶穌還未支付，那麼。 （ 17:24-27 ） 。
Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels.我們的主指示彼得，去追趕一條魚在湖，並採取從嘴準確地計算出所需的稅，即一個州人，或者兩個半謝克爾。 "That take," said our Lord, "and give unto them for me and thee." "考慮到，說： "我們的主" ，並給予賜給他們，我和你" 。 As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a place where he should keep the feast with his disciples.由於年底進入尾聲來臨，我們的主發出彼得和約翰（路22:7-13 ）到城裡準備的地方，他應該保持盛宴與他的弟子。 There he was forewarned of the fearful sin into which he afterwards fell (22:31-34).他在那裡被預先告知的可怕單到他在事後下跌（ 22:31-34 ） 。 He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without.他伴隨著我們的主，從客戶室，以勵馨gethsemane （路加福音22:39-46 ） ，這是他和另外兩名已被證人的變形被獲准進入與我們的主，而其餘則相繼離開。
Here he passed through a strange experience.他在這裡通過一種奇怪的經驗。 Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus.根據忽然心血來潮，他切斷的耳朵馬爾休斯（ 47-51 ） ，其中部分頻段已經站出來採取耶穌。 Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62).然後沿著場景的判斷-霍爾（ 5 4-61）和他的沉痛哀悼（ 6 2） 。 He is found in John's company early on the morning of the resurrection.他發現，在約翰的公司，早在當日上午的復活。 He boldly entered into the empty grave (John 20:1-10), and saw the "linen clothes laid by themselves" (Luke 24:9-12).他大膽進入空洞嚴重（約翰20:1-10 ） ，並看到了"亞麻服裝奠定了自己" （路加福音24:9-12 ） 。 To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Cor. 15:5).他說，對於第一次的使徒，我們復活的主顯示自己，因此賦予他的一個信號，為維護名譽，並顯示他完全恢復了他的贊成票（路加福音24:34 1肺心病。 15時05分） 。 We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?"我們接下來看我們的主的奇異採訪彼得對海岸的海中的加利利，在那裡他先後三次問他： "西蒙，兒子的Jonas ， lovest你我" ？ (John 21:1-19). （約翰21:1-19 ） 。
After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Acts 1:15-26).之後，這一幕在湖泊，我們沒有聽到彼得直到他再次出現，與他人在阿森松（使徒1:15-26 ） 。 It was he who proposed that the vacancy caused by the apostasy of Judas should be filld up.這是他提出的空缺所造成的叛教的猶大應該filld到了。 He is prominent on the day of Pentecost (2:14-40).他是突出對五旬節（ 2:14-40 ） 。 The events of that day "completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad.該事件的那一天"完成改變彼得自己這痛苦的紀律，他的秋天和所有加長的過程中前培訓已慢慢他也就是現在的，更是不可靠，多變性，有自信的人，永遠之間搖擺不定皮疹的勇氣和軟弱膽怯，但穩定快速的，可信賴的引導和主任金的信徒們，勇敢的佈道者耶穌在耶路撒冷和國外。
And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter." After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (4:19, 20). A fresh outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Acts 5: 29-32), who, "when they had called the apostles and beaten them, let them go." The time had come for Peter to leave Jerusalem.現在，他是成為cephas事實上，我們所聽到的幾乎沒有任何的名義西蒙（只在行為10時05分， 32個; 15,14 ） ，他是眾所周知的，我們終於為彼得"後，奇蹟在廟門口（使徒3 ）迫害發生針對基督教徒，彼得被投入獄中，他勇敢地捍衛了自己和他的同伴們在香港大律師公會的理事會（ 4時19分， 20 ） 。改弦更張爆發暴力侵害的基督徒（ 5時17分-21 ） ，導致整個身體的使徒們被投入獄，但在夜間，他們美妙的發表，被發現在上午教學中的廟。第二次彼得替他們辯護前會（行為5 ： 29 -32 ） ，是誰" ，當他們被稱為使徒，並毆打他們，讓他們去"的時機已經到來，為彼得離開耶路撒冷。
After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25).勞苦後，有一段時間在撒馬利亞，他回到耶路撒冷，並報告給教會有結果，他的工作（使徒8:14-25 ） 。 Here he remained for a period, during which he met Paul for the first time since his conversion (9:26-30; Gal. 1:18).他在這裡停留了一段時間，在此期間，他會見了為保羅以來的第一次，他的轉換（ 9:26-30 ;加爾。 1:18 ） 。 Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43).離開耶路撒冷再次中，他又提出了一個傳教之旅lydda與約帕（使徒9:32-43 ） 。 He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10).他是所謂的明年就開門的基督教教堂外邦人所收的科尼利厄斯的caesarea （章10 ） 。 After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended his conduct with reference to the Gentiles.之後，剩下的一段時間，在caesarea ，他回到耶路撒冷（使徒11:1-18 ） ，在那裡他辯護，他的行為與參考外邦人。
Next we hear of his being cast into prison by Herod Agrippa (12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary.其次，我們聽到他被投入獄，由希律agrippa （ 12:1-19 ） ，但在晚間，是一個有主的使者打開監獄大門，隨後他又提出，並找到了他們的避難所，在眾院瑪麗。 He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 2:1-10) regarding the relation of the Gentiles to the church.他參加安理會的審議工作在耶路撒冷（ 15:1-31行為;加爾。 2:1-10 ）就有關的外邦人送到教堂。 This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem.這個議題已喚醒了新的興趣，在安提約，並為解決被稱為安理會的使徒和長老在耶路撒冷。 Here Paul and Peter met again.這裡保羅和彼得再度會面。 We have no further mention of Peter in the Acts of the Apostles.我們沒有進一步提及彼得行為的使徒。 He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Gal. 2:11-16), who "rebuked him to his face."他似乎已大不如前，以安提後會在耶路撒冷，並在那裡曾犯下dissembling ，為此他受到了嚴重申斥，由保羅（ gal. 2:11-16 ） ，他"斥責他，以他的面"的原則。
After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Pet. 5:13).這之後，他似乎已經進行了福音，以東部地區，並有辛勞，而在巴比倫，就幼發拉底河（ 1寵物。 5時13分） 。 There is no satisfactory evidence that he was ever at Rome.有沒有滿意的證據，證明他是有史以來在羅馬。 Where or when he died is not certainly known.何處或逝世時，他是不是一定眾所周知的。 Probably he died between AD 64 and 67.也許他死於公元64和67 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
Simeon (or Simon) bar-Jonah (Matt. 16:17; John 21:15), though his original name continued in use (Acts 15:14; II Pet. 1:1), was known in the apostolic church principally by the name which Jesus conferred on him, "the rock," in either its Aramaic from Kepa' (Gal. 2:9; I Cor. 1:2; 15:5) or Graecized as Petros (Gal. 2:7; I Pet. 1:1; II Pet. 2:1).西蒙（或西門）酒吧-約拿。 （ 16:17 ;約翰21:15 ） ，儘管他原來的名稱繼續在使用中（ 15時14分行為;第二寵物。 1:1 ） ，是眾所周知的，在使徒教會主要是由名稱耶穌基督所賦予他的"搖滾" ，無論是阿拉姆語，從肯帕' （ gal. 2時09分，我肺心病。 1:2 ， 15時05分） ，或graecized作為佩特羅斯（ gal. 2時07分，我寵物。 1:1 ，第二寵物。 2:1 ） 。 Matthew associates this with the confession of Caesarea Philippi (Matt. 16:18), but we need not assume that this solemn endowment was the first time the name had been given (cf. Mark 3:16; John 1:42).馬修同夥與此供述的caesarea Philippi撰寫。 （ 16:18 ） ，但我們也無須假定這莊嚴的捐贈是第一次，該名稱已獲得（參見馬克3:16 ;約翰1時42分） 。
He was a fisherman from Bethsaida (John 1:43), but had a home in Capernaum (Mark 1:29ff.).他是一個漁夫，從bethsaida （約翰1時43分） ，但有一個家在迦百農（馬克1時29分幾段） 。 His brother Andrew, who introduced him to Jesus, had been a disciple of John the Baptist (John 1:35ff.), and so possibly had he.他的弟弟安德魯，他介紹了他對耶穌，已被弟子的施洗約翰（約翰1時35分幾段） ，所以不可能有他。 The seashore call of Jesus (Mark 1:6) was evidently not the first meeting (John 1:41ff.).海邊的呼喚耶穌（馬克1時06分） ，顯然不是第一次會議（約翰1時41分幾段） 。
One of the original twelve, he is depicted by the Synoptic tradition as their leader and natural spokesman (cf. Matt. 15:15; Mark 1:36; 9:5; 10:28; 11:20; Luke 5:5), particularly in crises.其中原12個，他是描述天氣的傳統，他們的領導人和自然發言人（參見馬特。 15:15 ;馬克1時36分; 9時05分; 10:28 ; 11:20 ;路加福音5:5 ）特別是在危機中。 He makes the confession at Caesarea Philippi, expresses their revulsion at the idea of the suffering Messiah, and makes the disastrous representative boast (Mark 14:29-31) and denial (Mark 15:66ff.).他供認在caesarea Philippi撰寫時表示，他們厭惡的想法苦難彌賽亞，也使得災難性的代表誇（馬克14:29-31 ）和剝奪（馬克15:66幾段） 。 Christ chooses him, with James and John, as an inner circle within the twelve (Mark 5:37; 9:2; 14:32).基督選擇了他，與詹姆斯和約翰，作為一個小圈子內的十二（馬克5:37 ; 9時02分; 14時32分） 。
Peter undoubtedly leads the first Jerusalem church.彼得無疑位居首位，耶路撒冷教會。 He is the first witness of the resurrection (I Cor. 15:5; cf. Mark 16:7).他是第一個證人的復活（林前。 15時05分;比照馬克16時07分） 。 He leads in the gathered community before Pentecost (Acts 1:15ff.), and is the first preacher thereafter (Acts 2:14ff.) and the representative preacher of the early chapters of Acts (3:11ff.; 4:8ff.).他所領導的在聚集，然後才五旬（使徒1:15頁） ，他是第一位佈道者，此後（使徒2時14分幾段） ，並代表佈道者早期章節的行為（ 3點11法郎。 ; 4時08分幾段） 。 He presides in judgment (Acts 5:1ff.; 8:20ff.).他主持的判斷（使徒行5:1幾段; 8:20幾段） 。 Paul regards him as a "pillar" of the early church (Gal. 2:9).保羅對於他是一個"支柱"早期教會（ gal. 2時09分） 。
In a sense, he is also the first instrument of the Gentile mission (Acts 15:7), and his experience is representative of the intellectual revolution involved for Jewish Christians (Acts 10:1ff.).在某種意義上說，他也是第一次文書的gentile團（行為， 15時07分） ，以及他的經驗是代表智力革命所涉及的猶太人基督徒（使徒行10:1幾段） 。 At the Jerusalem Council he urged the admission of Gentile converts without submission to the Mosaic law (Acts 15:7ff.) and had table fellowship in the mainly Gentile church of Antioch (Gal. 2:12) until, to Paul's disgust, he withdrew in deference to Jewish-Christian opinion.在耶路撒冷，他會促請輸入gentile轉換成無以提交給馬賽克法（行為， 15時07分幾段） ，並已表團契在主要gentile教會安提（ gal. 2時12分）為止，以保羅的反感，他撤回聽從了猶太-基督教的看法。 Essentially he was an "apostle of the circumcision" (Gal. 2:7ff.) but remained, despite obvious difficulties, a warm friend of Gentile Christians, whom he addresses in I Peter.基本上他是一個"傳道者的包皮環切術" （ gal. 2點07法郎） ，但仍然存在，儘管明顯的困難，熱情的朋友， gentile基督教徒，其中他談到在彼得。
In his lifetime and later, anti-Pauline forces sought to use Peter, without his encouragement.在他的有生之年，後來反華勢力企圖利用彼得，沒有他的鼓勵。 There was a Cephas party at Corinth (I Cor. 1:12), and in the pseudo-Clementine romances Peter confounds Paul, thinly disguised as Simon Magus.有一個cephas黨在科林斯（林前1:12 ） ，並在偽克萊門泰傳奇彼得confounds保羅，薄偽裝為西蒙magus 。 Possibly party strife in Rome over the Jewish question (cf. Phil. 1:15) brought him thither.可能是黨紛爭，在羅馬的猶太問題（參見菲爾。 1:15 ）帶他上去。
There is no evidence that he was bishop of Rome or stayed long in the city.目前並沒有證據顯示他是羅馬的主教或長期停留在這個城市。 I Peter was written there (so probably I Pet. 5:13), doubtless after Paul's death, for Silvanus and Mark were with him.彼得寫有（這樣也許我的寵物。 5時13分） ，無疑後，保羅的死因，為silvanus和Mark都是他的說法。 Probably (cf. Eusebius, Ecclesiastical History, III. 39) Mark's Gospel reflects Peter's preaching.大概（參見尤西比烏斯，教會歷史上，三， 39 ）商標的福音反映了彼得的說教。 Peter died in Rome in the Neronian persecution (I Clement 5-6), probably by crucifixion (cf. John 21:18).彼得死在羅馬，在neronian迫害（我克萊門特5-6 ） ，可能是通過在十字架上（參見約翰21時18分） 。 Recent excavations reveal an early cultus of Peter, but the original grave is unlikely ever to be found.最近發掘揭示出一種早期cultus的彼得，但原嚴重的是，不可能任何時候都可以找到。
Spurious writings in Peter's name, mainly in heretical interests, caused difficulties in the second century.雜散著作在彼得的名字，主要是在邪教的利益，造成不少困難，在公元二世紀。 Canonical works reflecting his teaching (including Mark's Gospel and the Petrine speeches in Acts) unitedly reflect a theology dominated by the concept of Christ as the Suffering Servant and the thought of the ensuing glory.典型作品反映了他的教師（包括商標的福音和petrine場演講，行為）團結，反映了神學佔主導地位的是概念，以基督為苦難的僕人和思想隨之而來的光彩。 Crises in the life of Christ (eg, the transfiguration, I Pet. 5:1; II Pet. 1:16ff.) have made a deep impression.危機於現實生活中的基督（例如，變形，我的寵物。 5:1 ;第二寵物。 1:16幾段）作出了深刻的印象。
AF
Walls自動對焦牆
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
O. Cullmann,
Peter; J. Lowe, Saint Peter; FH Chase, HDB; H Chadwick, "St. Peter and St. Paul
in Rome," JTS ns 8:3off.; TG Jalland, The Church and the Papacy; JE Walsh, The
Bones of St. Peter; E. Kirschbaum, The Tombs of St. Peter and St. Paul; FF
Bruce, Peter, Stephen, James and John; EJ Goodspeed, The Twelve.澳cullmann
，彼得的J.低於，聖彼得大教堂;跳頻大通，建屋局; h查德威克， "聖彼得和聖保羅在羅馬， " jts生理鹽水8時03分起飛。 ;甘油三酯jalland
，教會和教皇;是沃爾什，骨頭的聖彼得大教堂;體育kirschbaum ，該墓葬的聖彼得和聖保羅;法郎布魯斯，彼得，張鑑泉，詹姆斯和約翰;
goodspeed對EJ ，有十二個。
Peter's primacy or leadership among the twelve apostles and in the primitive church is now generally accepted by Protestant and Catholic scholars alike. Differences on this matter arise rather between conservative biblical scholars, who accept the texts essentially as they stand, and more liberal ones who argue that a role Peter developed later was projected, somewhat inaccurately, back into the Gospel accounts. 彼得的首要地位或領導之間的十二個門徒，並在原始教會是現在普遍接受的，由新教和天主教學者一樣。分歧，在這個問題上出現的，而不是保守的聖經學者，他們接受的文本基本上是因為他們的立場，更自由的人爭辯一個角色彼得開發後，預計，有點失實，則返回到福音帳戶。 Protestants and Catholics do continue to differ, however, on what the implications of Peter's leadership are for later ages and structures of the church.新教徒和天主教徒做繼續不同之處，不過，就產生何種影響彼得的領導，是為後世和結構的教堂。
Simon, son of Jona or John, was among the first of the apostles called (Mark 1:16-18; Matt. 4:18-20), appears first in all biblical lists of apostles (see esp. Matt. 10:2), became part of an inner group especially close to Jesus, and was probably the first apostle to see the resurrected Jesus (I Cor. 15:5; Luke 24:34).西蒙的兒子jona或約翰，是最早的使徒們稱為（馬克1:16-18 ;馬特。 4:18-20 ） ，即出現在聖經裡所有的名單使徒（見電除塵器。馬特。 10時02分） ，已成為部分黨內組特別是在接近耶穌，並很可能是第一使徒見到復活後的耶穌（林前。 15時05分;路加福音24:34 ） 。 Repeatedly he served as an impetuous spokesman for all the apostles, and he also represented their collective desertion.他多次擔任浮躁發言人所有門徒，他也代表了他們集體叛逃。 Peter first confessed that Jesus was the Messiah (Mark 8:29; Matt. 16:16; Luke 9:20) or Holy One (John 6:69); Jesus surnamed him alone the "rock" upon which he would build his church (Mark 3:16; Matt. 16:18; John 1:42); and the risen Lord charged Peter with the pastoral office (John 21:15-17).彼得首次承認耶穌是彌賽亞（馬克8時29分;馬特。 16:16 ;路加福音9時20分） ，或聖地之一（約翰福音6:69 ） ;耶穌的姓，僅他的"搖滾"後，他將建立他的教會（馬克3:16 ;馬特。 16:18 ;約翰1時42分）和復活的主被控彼得與農牧廳（約翰21:15-17 ） 。 In the primitive church, as described in the Acts of the Apostles, Peter clearly emerges as leader, the preacher at Pentecost, the one who receives the vision which opens the way to Cornelius and other Gentiles, and the decisive speaker in this regard at the Council of Jerusalem (Acts 15:7-11).在原始教會所描述的那樣，在行為的使徒彼得清楚浮現，作為領導者，佈道者在五旬節上，誰得到的遠景，其中開闢道路科尼利厄斯和其他外邦人，並果斷議長，在這方面，在安理會的耶路撒冷（使徒15:7-11 ） 。 Paul also singled him out (Gal. 1:18).保羅也把他（ gal. 1:18 ） 。 Fragmentary evidence indicates he later did missionary work outside Palestine, beginning in Antioch and ending in Rome.零星證據顯示，他後來的傳教工作外，巴勒斯坦開始在安提並結束在羅馬。 Yet, as Protestants have been quick to point out, James appears actually to have presided in Jerusalem, and after the council there Peter disappears almost completely from the biblical picture.不過，由於新教徒已立即指出，詹姆斯似乎實際上已主持了在耶路撒冷，並在安理會有彼得消失，幾乎完全從聖經圖片。
Christians have interpreted the scriptural image of Peter's "primacy" very differently over the ages.基督徒解釋聖經的形象，彼得的"至高無上"非常不同，在過去的千古罪人。 In reaction to the claims of Roman Catholics, Protestants have traditionally lent it no significance whatsoever.在反應索賠的羅馬天主教徒，新教徒傳統借給它沒有任何意義可言。 Cullmann has argued more carefully that Peter himself was endowed with a special office as the primary eyewitness to our Lord and his resurrection, but that this was unique to him and therefore ceased upon his death. cullmann辯稱，更仔細地說，彼得自己的天賦與一個專門的辦公室，作為第一目擊證人，以我們的主及他的復活，但是這是獨一無二的，他並因此停止後，其死因。 A few more ecumenically minded Protestants have been willing to see in Peter the chief scriptural model for the pastoral office, ie, the rock upon whose witness the church is built, the one authorized to bind and loose, the spokesman whose own faith is upheld by the Lord's prayer (Luke 22:32), and the shepherd who feeds the sheep.數ecumenically志同道合的新教徒都樂意看到彼得行政聖經的模式，為農牧廳，即岩石後，其證人教堂是建，其中授權約束和鬆散，發言人，他們自己的信仰，是堅持主禱文（盧克22時32分） ，以及牧人飼料羊。
Roman Catholics believe that Peter's was a permanent office instituted by Christ and conferred upon the apostle's successors in the see of Rome, and that his primacy in the primitive church has fallen now to the bishops (popes) of Rome.羅馬天主教徒相信彼得的是一個常設辦事處是由基督賦予使徒的接班人，在看到的羅馬，並認為他的首要地位，在原始教會現已降至主教（教宗）的羅馬。 Most pointedly, and defined at Vatican Council in 1870, its First Dogmatic Constitution on the Church of Christ, also known as Pastor aeternus, made it a matter of Catholic faith to believe that Christ conferred primacy of jurisdiction over the whole church directly and without mediation (this against conciliarists) upon Peter, that the Petrine office and its primacy persist through the ages in the bishops of Rome, and that they therefore possess universal, ordinary jurisdiction over all of Christ's church.最尖銳的，並確定了在梵蒂岡會在1870年，其第一教條式的憲法對基督的教會，也稱為牧師aeternus ，使得事情的天主教信仰相信基督授予至高無上的管轄權，整個教會直接和調解（這對conciliarists ）後，彼得說， petrine辦事處及其首要地位，堅持通過年齡在主教是羅馬，並因此，他們具備普遍性，普通管轄權所有基督的教會。 Vatican Council II, in its constitution on the church (Lumen gentium), reaffirmed the foregoing, but then went on in fact to place great stress upon all bishops acting together collegially.梵蒂岡理事會第二，在其憲法中有關教會（管腔gentium ） ，重申了前述情況，但隨後又在事實上把很大的壓力後，所有主教代理一起共事合議。 This Catholic claim to Petrine and Roman primacy rests upon two bases, one historical and the other theological.這個天主教聲稱petrine和古羅馬時期的首要地位，取決於兩個基地，一個歷史和其他神學。
The historical claim is that Peter died a martyr as the first bishop of Rome and passed to succeeding bishops there his office and primacy.歷史聲稱是彼得死亡烈士，作為第一羅馬的主教，並交給接任主教有他的辦公室和首要地位。 Protestants once vigorously attacked all stories about Peter's end, but the best evidence, as most scholars now agree, indicates that he in fact died a martyr in the time of Nero and that his cult originated very early in Rome, though Cullmann believes he was probably executed rather than buried at the present St. Peter's on the Vatican Hill.新教徒曾經大力抨擊所有的故事，彼得的結局，但最好的證據，因為多數學者現在也同意，表明他實際上死於烈士，在當時的Nero的，並認為他邪教的起源非常早在羅馬，雖然cullmann認為，他可能是處決，而不是埋在目前聖彼得對梵蒂岡山。 The Roman Church enjoyed a certain preeminence very early (as evidenced, eg, in I Clement 5; Ignatius, Rom. 1; Irenaeus, Against Heresies 3.3), but down to the end of the second century Rome was always considered as founded by Peter and Paul, a tradition which never wholly disappeared.羅馬教會享有若干超群極早（明證，例如，在I克萊門特5 ;伊格光盤。一日;愛任紐，對異端邪說3.3 ） ，但低於去年底在公元二世紀，羅馬一直被視為成立，由彼得和保羅，一個傳統，從來沒有完全消失。 Singular emphasis upon Peter as the founder and first bishop of Rome first emerged in the third century and became prominent in the later fourth century, especially as articulated by the popes who reigned between Damasus (366-84) and Leo (440-61).奇異強調彼得作為創始人和首羅馬的主教首先出現於公元3世紀，並成為突出的，在後來的第四個世紀，特別是鉸接式由教皇在位者之間達瑪蘇（ 366-84 ）和利奧（ 440-61 ） 。 As papal claims expanded to take in the whole church and met stiff resistance from emperors and patriarchs in Constantinople, popes insisted ever more clearly that they were the living embodiment of Peter and therefore enjoyed his primacy over the whole church.作為教皇債權擴大，以在整個教會，並會見了激烈的抵抗，從帝王patriarchs在君士坦丁堡，教宗堅持以往任何時候都更清楚地說，他們居住的體現彼得，因此欣賞他的首要地位超過整個教會。 Leo's formulation of this in letters and sermons remained fundamental throughout the Middle Ages and beyond.利奧的制定，這在信件和說教仍然是根本整個中世紀及以後。 Throughout the early Middle Ages the pope's highest title was vicar (or placeholder) of St. Peter, which gave way in the twelfth century to vicar of Christ.在整個中世紀初教宗的最高所有權被副主教（或佔位符）的聖彼得大教堂，這給人的方式，在12世紀，以副主教的喊聲。 Pope Gregory VII, the first of the powerful high medieval popes, identified almost mystically with Peter, and his excommunication of the emperor took the form of a prayer to St. Peter.羅馬教皇格雷戈里七，第一強大的高中世紀教皇，確定了幾乎超自然與彼得，和他的禁教的皇帝所採取的形式祈禱聖彼得。
Protestants have always objected that in Scripture especially and in the first century of the church's history there is no concern with Peter's rule in Rome or with provision for his supposed successors.新教徒一貫反對在經文中，特別是在第一世紀的教會歷史上是沒有的關注與Peter的統治下，在羅馬或規定他的假定的接班人。 In recent years the most fundamental attacks have come, ironically, from Roman Catholics promoting collegiality.近年來，最根本的攻擊來的，但諷刺的是，從羅馬天主教徒促進合議制。 They have produced historical evidence to show that the Roman Church retained a presbyterial structure (making Peter and Clement merely spokesmen, not presiding bishops) into the second century, and that the church as a whole had a decentralized regional structure at least into the fourth, whereby councils of bishops ruled on larger issues and the Roman Church enjoyed at best a primacy of honor.它們產生的歷史證據顯示，羅馬教會保留了一個presbyterial結構（使彼得和克萊門特只是代言人，而不是主持主教）到公元二世紀，並認為教會作為一個整體，一個分散的區域結構至少到第四，而議會的主教裁決更大的問題，與羅馬教會享有充其量只是至高無上的榮譽。
Theologically the Roman Catholic Church bases its position on Matt. theologically天主教基地，其地位就馬特。 16:18, claiming that Peter is the "rock" upon which the church is founded, thus giving it the full power of binding and loosing. 16:18 ，稱彼得是"岩石"後，該教堂是建，授人以柄，它的全部力量，有約束力和鬆動。 The first certain application of this text to the Roman Church was by Pope Stephen I (254-57) in argument with Bishop Cyprian of Carthage over the baptism of heretics.第一某些應用這一案文向羅馬教會是由羅馬教皇斯蒂芬一（ 254-57 ） ，在爭論主教塞浦路斯的迦太基超過洗禮的異端。 This interpretation prevailed in Rome and has been the mainstay of papal documents and claims to this day.這個解釋佔了上風，在羅馬，並一直為主體的教皇文件，並聲稱這一天。 But other interpretations persisted elsewhere.但其他的解釋，堅持別處。 The most common Protestant view happens also to be that found in the earliest extant commentary on this text (by Origen), namely, that the "rock" upon which the church stands is Peter's confession of faith.最常見的新教的見解，也被發現，在最早的評點對這一案文（淵源） ，即表示， "岩石"時，教會的立場是彼得的自白信念。 Those concentrating upon the "power of binding and loosing" in that text generally saw it conferred upon the entire episcopate of which Peter was but a symbol or spokesman (this in Cyprian, Augustine, and much of the Eastern Orthodox tradition).這些集中後， "權力的約束力和鬆動" ，即文本一般看到它賦予整個主教，其中彼得而是一個符號或發言人（這在塞浦路斯，奧古斯丁，以及大部分的東正教傳統） 。
Modern exegesis has produced some surprising twists.現代訓詁學產生了一些令人吃驚的波折。 Some Protestants say the rock clearly refers to Peter and only by extension to his faith, while liberal Protestants and Catholics claim that this is not an authentic saying of Jesus but rather reflects the coming of "early Catholicism" in the primitive church.一些新教徒說，搖滾樂顯然是指彼得和只有延伸到他的信仰，而自由新教徒和天主教徒稱，這是不真確的說法，耶穌，而是反映了未來的"早期天主教" ，在原始的教會。 Moreover, progressive Catholic theologians concede that this saying, whatever its exact meaning and referent, cannot serve as a direct proof text for the Roman papacy and its primatial claims.此外，漸進式的天主教神學家承認這句話，不管其確切含義和指涉，不能作為直接證據文本為羅馬教皇及其primatial索賠。 Hans Kung has rejected entirely any scriptural basis for a Roman claim to primacy, whereas R. Brown, more cautiously, argues that the scriptural image of Peter's leadership and the Roman Church's early eminence together produce a "trajectory" from which Roman primacy is a defensible conclusion.漢斯功拒絕了，完全沒有聖經依據，為古羅馬人的首要地位，而九十億人，更為謹慎，認為聖經的形象，彼得的領導和羅馬教會的早期隆起一道產生"軌跡" ，從羅馬的首要地位是一個辯證結論。 Conservative Protestants continue to focus upon Peter's confessional recognition of Jesus as the Messiah as the foundational rock of the church and its disciplinary powers.保守的新教徒繼續把重點放在後，彼得的自白承認耶穌是彌賽亞，作為基礎性的岩石教堂和其紀律處分的權力。
J Van
Engen j範Engen的
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
NCE, XI, 20-5;
LTK, VIII, 334-41; O. Cullmann, Peter; R. Brown, K. Donfried, and J. Reumann,
eds., Peter in the NT; P. Empie and T. Murphy, eds., Papal Primacy and the
Universal Church.羅富國教育學院，西安， 20-5 ; ltk ，八， 334-41 ;澳cullmann
，彼得;傳譯布朗調donfried ，及J reumann合編，彼得在新台幣;頁empie和湯匙墨菲合編，教皇首要地位和普世教會。
The life of St. Peter may be conveniently considered under the following heads:生命的聖彼得大教堂，可方便地考慮根據以下組長：
I. Until the Ascension of Christ一到阿森松基督
II.二。 St. Peter in Jerusalem and Palestine after the Ascension聖彼得在耶路撒冷和巴勒斯坦後，阿森松
III.三。 Missionary Journeys in the East; The Council of the Apostles傳教行程，在東部地區;安理會的使徒
IV.四。 Activity and Death in Rome; Burial-place活動和死亡在羅馬;土葬位
V. Feasts of St. Peter五宴聖彼得
VI.六。 Representations of St. Peter交涉的聖彼得
I. UNTIL THE ASCENSION OF CHRIST一到阿森松基督
Bethsaida bethsaida
St. Peter's true and original name was Simon, sometimes occurring in the form Symeon.聖彼得的真正和原來的名字是西門，有時也出現在表格symeon 。 (Acts 15:14; 2 Peter 1:1). （使徒15時14分， 2彼得1:1 ） 。 He was the son of Jona (Johannes) and was born in Bethsaida (John 1:42, 44), a town on Lake Genesareth, the position of which cannot be established with certainty, although it is usually sought at the northern end of the lake.他的兒子jona （約翰內斯）和出生於bethsaida （約翰1時42分， 44個） ，鎮湖genesareth ，地位不能確立與肯定，儘管它通常是尋求在北端的湖。 The Apostle Andrew was his brother, and the Apostle Philip came from the same town.使徒保羅安德魯是他的弟弟，與聖弘來自同一個城鎮。
Capharnaum capharnaum
Simon settled in Capharnaum, where he was living with his mother-in-law in his own house (Matthew 8:14; Luke 4:38) at the beginning of Christ's public ministry (about AD 26-28).西蒙定居在capharnaum ，在那裡，他的生活與他的母親在法律中還有自己的房子（馬太8時14分;路加福音4時38分）在開始基督的公共事務部（約公元26-28 ） 。 Simon was thus married, and, according to Clement of Alexandria (Stromata, III, vi, ed. Dindorf, II, 276), had children.西蒙因此，已婚，並根據克萊門特的亞歷山德里亞（基質，三，六，教育署。丁多夫，二， 276 ） ，有子女。 The same writer relates the tradition that Peter's wife suffered martyrdom (ibid., VII, xi ed. cit., III, 306).同時作家關乎傳統彼得的妻子遭受殉道（同上，第七，第十一版引文中，三， 306 ） 。 Concerning these facts, adopted by Eusebius (Hist. Eccl., III, xxxi) from Clement, the ancient Christian literature which has come down to us is silent.關於這些事實，並通過尤西比烏斯（ hist. eccl ，三，三十一） ，由克萊門特，古代基督教文獻，其中已回落，我們認為，這是保持沉默。 Simon pursued in Capharnaum the profitable occupation of fisherman in Lake Genesareth, possessing his own boat (Luke 5:3).西蒙追求capharnaum賺錢佔領漁民在湖genesareth ，擁有自己的船（路加福音5時03分） 。
Peter meets Our Lord彼得會見我們的主
Like so many of his Jewish contemporaries, he was attracted by the Baptist's preaching of penance and was, with his brother Andrew, among John's associates in Bethania on the eastern bank of the Jordan.像他的許多猶太人同時代的，他被我吸引，由浸信會的傳教的懺悔，並與他的弟弟鄭家富，其中包括約翰的同夥在bethania對東岸的約旦。 When, after the High Council had sent envoys for the second time to the Baptist, the latter pointed to Jesus who was passing, saying, "Behold the Lamb of God", Andrew and another disciple followed the Saviour to his residence and remained with Him one day.當後，高會曾派出特使，為第二屆的時候，浸會，後者則指出，耶穌的人路過，他說： "看哪，神的羔羊" ，鄭家富及另一弟子跟隨救主，以他的住所，並仍與他一天。 Later, meeting his brother Simon, Andrew said "We have found the Messias", and brought him to Jesus, who, looking upon him, said: "Thou art Simon the son of Jona: thou shalt be called Cephas, which is interpreted Peter".後來，會議他的弟弟西蒙，安德魯說： "我們已經找到了messias " ，並帶他到耶穌，他們看後，他說： "你的藝術西蒙的兒子jona ：你被稱為cephas ，這是彼得解釋" 。 Already, at this first meeting, the Saviour foretold the change of Simon's name to Cephas (Kephas; Aramaic Kipha, rock), which is translated Petros (Latin, Petrus) a proof that Christ had already special views with regard to Simon.目前，在這第一次會議上，救世主預言的變化西蒙的名字cephas （ kephas ;阿拉姆語kipha ，搖滾樂） ，這是翻譯佩特羅斯（拉丁語， Petrus餐廳）證明基督已經特別意見，至於西門。 Later, probably at the time of his definitive call to the Apostolate with the eleven other Apostles, Jesus actually gave Simon the name of Cephas (Petrus), after which he was usually called Peter, especially by Christ on the solemn occasion after Peter's profession of faith (Matthew 16:18; cf. below).後來，很可能是在時間的，他明確呼籲到牧靈與11名其他門徒，耶穌其實是給西蒙的名字cephas （ Petrus餐廳） ，之後，他通常是所謂的彼得，特別是由基督就嚴肅的場合後，彼得的專業信仰（馬太16:18 ;比照下文） 。 The Evangelists often combine the two names, while St. Paul uses the name Cephas.福音常常把兩個名字，而聖保祿用途名稱cephas 。
Peter becomes a disciple彼得成為弟子
After the first meeting Peter with the other early disciples remained with Jesus for some time, accompanying Him to Galilee (Marriage at Cana), Judaea, and Jerusalem, and through Samaria back to Galilee (John 2-4).第一次會議後，彼得與其他早期弟子仍與耶穌有一段時間，隨同他到加利利（婚姻在迦南鎮） ，猶太，耶路撒冷，並通過撒馬利亞回到加利利（約翰2-4 ） 。 Here Peter resumed his occupation of fisherman for a short time, but soon received the definitive call of the Saviour to become one of His permanent disciples.這裡彼得恢復其佔領的漁民進行了短暫的時間，但很快都接到了明確的呼喚救世主成為他的一個永久性的弟子。 Peter and Andrew were engaged at their calling when Jesus met and addressed them: "Come ye after me, and I will make you to be fishers of men".彼得和安德魯從事於自己的電話，當耶穌會面，並向他們說： "你們都來後，我，我將讓您將漁民的男人" 。 On the same occasion the sons of Zebedee were called (Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11; it is here assumed that Luke refers to the same occasion as the other Evangelists).在同一場合的兒子zebedee ，被稱為（馬太4:18-22 ;馬克1:16-20 ;路加福音5:1-11 ;正是在這裡假定路加是指在同一場合，因為其他福音） 。 Thenceforth Peter remained always in the immediate neighbourhood of Our Lord.此後彼得仍然始終在緊鄰我們的主。 After preaching the Sermon on the Mount and curing the son of the centurion in Capharnaum, Jesus came to Peter's house and cured his wife's mother, who was sick of a fever (Matthew 8:14-15; Mark 1:29-31).經過說教山上寶訓及固化兒子的百人，在capharnaum ，耶穌來到彼得家，治好他的妻子的母親，她是生病的發燒（馬太8:14-15 ;馬克1:29-31 ） 。 A little later Christ chose His Twelve Apostles as His constant associates in preaching the kingdom of God.一點後來耶穌選擇了他的十二使徒，因為他不斷同夥在宣揚神的國度。
Growing prominence among the Twelve日益突出，其中12個
Among the Twelve Peter soon became conspicuous.其中12彼得很快就成了突出。 Though of irresolute character, he clings with the greatest fidelity, firmness of faith, and inward love to the Saviour; rash alike in word and act, he is full of zeal and enthusiasm, though momentarily easily accessible to external influences and intimidated by difficulties.雖然手軟的性格，他仍然頑固以最大的忠誠，堅定的信念，與內向愛救世主;皮疹，都在Word和行為模式，他是充滿了熱情和積極性，雖然一時容易獲得外來的影響和恐嚇的困難。 The more prominent the Apostles become in the Evangelical narrative, the more conspicuous does Peter appear as the first among them.更為突出的使徒，成為在福音敘事，更加突出是否彼得似乎為首次當中。 In the list of the Twelve on the occasion of their solemn call to the Apostolate, not only does Peter stand always at their head, but the surname Petrus given him by Christ is especially emphasized (Matthew 10:2): "Duodecim autem Apostolorum nomina haec: Primus Simon qui dicitur Petrus. . ."; Mark 3:14-16: "Et fecit ut essent duodecim cum illo, et ut mitteret eos praedicare . . . et imposuit Simoni nomen Petrus"; Luke 6:13-14: "Et cum dies factus esset, vocavit discipulos suos, et elegit duodecim ex ipsis (quos et Apostolos nominavit): Simonem, quem cognominavit Petrum . . ."在名單上的12名有關場合的嚴正呼籲各使徒，不僅彼得立場，總是在自己的頭，但姓Petrus餐廳，讓他由基督是特別強調（馬太10時02分）說： " duodecim autem apostolorum nomina haec ： primus西蒙qui dicitur Petrus餐廳… … 。 " ;馬克3:14-16 ： " ET外星人fecit當Essent聯合duodecim暨那個王當mitteret eos praedicare … … 。等imposuit西莫尼名字Petrus餐廳" ;路加福音6:13-14 ： " ET外星人暨模具factus esset ， vocavit discipulos suos等elegit duodecim特惠ipsis （ quos等的Apostolos nominavit ） ： simonem ，終止cognominavit petrum … … 。 " On various occasions Peter speaks in the name of the other Apostles (Matthew 15:15; 19:27; Luke 12:41, etc.).在不同的場合，彼得說話的名義其餘的使徒（馬太15:15 ; 19時27分;盧克12時41分，等等） 。 When Christ's words are addressed to all the Apostles, Peter answers in their name (eg, Matthew 16:16).當耶穌的話是針對所有的使徒彼得回答了在其名稱（例如，馬修16:16 ） 。 Frequently the Saviour turns specially to Peter (Matthew 26:40; Luke 22:31, etc.).經常救世主輪流特意向彼得（馬太26:40 ;盧克22時31分，等等） 。
Very characteristic is the expression of true fidelity to Jesus, which Peter addressed to Him in the name of the other Apostles.非常著特點，就是表達的真正忠實於耶穌，彼得給他的名字，其他的使徒。 Christ, after He had spoken of the mystery of the reception of His Body and Blood (John 6:22 sqq.) and many of His disciples had left Him, asked the Twelve if they too should leave Him; Peter's answer comes immediately: "Lord to whom shall we go? thou hast the words of eternal life. And we have believed and have known, that thou art the Holy One of God" (Vulgate "thou art the Christ, the Son of God").基督後，他講的奧秘，接待他的身體和血（約翰6時22 sqq ） ，而且他的許多弟子離開了他，問了12個，如果他們也應該離開他;彼得的答案來，立即說： "主，其中我們應何去何從？祢關於永生的話，而且我們相信，有眾所周知的，你是藝術聖地之一，以神之名" （ vulgate " ，祢基督，是神的兒子" ） 。 Christ Himself unmistakably accords Peter a special precedence and the first place among the Apostles, and designates him for such on various occasions.基督本人無誤協定彼得一個特殊的排名和排名的榜首使徒，並指定他為這種在不同的場合。 Peter was one of the three Apostles (with James and John) who were with Christ on certain special occasions the raising of the daughter of Jairus from the dead (Mark 5:37; Luke 8:51); the Transfiguration of Christ (Matthew 17:1; Mark 9:1; Luke 9:28), the Agony in the Garden of Gethsemani (Matthew 26:37; Mark 14:33).彼得是其中的三個使徒（詹姆斯和約翰） ，他們已經與基督同在某些特殊場合提高女兒jairus從死裡復活（馬克5:37 ;盧克8時51分） ;變形的基督（馬太17 ： 1 ;標誌9:1 ;路加福音9時28分） ，在痛苦的花園蓋特塞馬尼（馬太26:37 ;大關14:33 ） 。 On several occasions also Christ favoured him above all the others; He enters Peter's boat on Lake Genesareth to preach to the multitude on the shore (Luke 5:3); when He was miraculously walking upon the waters, He called Peter to come to Him across the lake (Matthew 14:28 sqq.); He sent him to the lake to catch the fish in whose mouth Peter found the stater to pay as tribute (Matthew 17:24 sqq.).好幾次，也基督贊成他的上述所有其他國家，他進入彼得的船湖genesareth鼓吹向千頭萬緒對岸上（路加福音5時03分） ，當他奇蹟般地散步後，水域，他呼籲彼得來他整個湖（馬太14時28 sqq ） ;他送他到湖邊捕捉魚的嘴彼得發現該州支付致敬（馬太17時24 sqq ） 。
Peter becomes Head of the Apostles彼得成為頭部的使徒
In especially solemn fashion Christ accentuated Peter's precedence among the Apostles, when, after Peter had recognized Him as the Messias, He promised that he would be head of His flock.特別是在莊嚴的時裝基督加速彼得的排名最先的使徒，當後，彼得已認識到他作為messias ，他許諾說，他將頭的他的羊群。 Jesus was then dwelling with His Apostles in the vicinity of Caesarea Philippi, engaged on His work of salvation.耶穌當時住家與他的門徒在附近的caesarea Philippi撰寫，從事對他的拯救工作。 As Christ's coming agreed so little in power and glory with the expectations of the Messias, many different views concerning Him were current.作為基督的未來同意這麼少，在權力和榮耀與期待的messias ，有很多不同的看法，他被電流。 While journeying along with His Apostles, Jesus asks them: "Whom do men say that the Son of man is?"而旅與他的門徒，耶穌問他們： "誰做的男子說，人子是" ？ The Apostles answered: "Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets".使徒們回答說： "一些施洗約翰，和其他一些埃利亞斯等jeremias ，或其中的先知" 。 Jesus said to them: "But whom do you say that I am?"耶穌對他們說： "但誰，你說我" ？ Simon said: "Thou art Christ, the Son of the living God".西蒙說： "你的藝術是基督，生命的上帝之子" 。 And Jesus answering said to him: "Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. And I say to thee: That thou art Peter [Kipha, a rock], and upon this rock [Kipha] I will build my church [ekklesian], and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven".耶穌回答說，對他說： "祝福裡，西蒙酒吧- jona ：因為血肉祂所沒有透露它向你，但我的父親是誰在天堂，而且我告訴你：你的藝術彼得[ kipha ，搖滾] ，並經本岩[ kipha ]我要建立我的教會[ ekklesian ] ，地獄之門，應不會得逞反對這方案，我將會給你鑰匙的天國，並不管你綁定後，地球上的，應加以約束，又在天上：不管你鬆散，在地球上，它應鬆動也是在天上" 。 Then he commanded his disciples, that they should tell no one that he was Jesus the Christ (Matthew 16:13-20; Mark 8:27-30; Luke 9:18-21).然後他指揮他的弟子們，他們應該知道，沒有人認為他是耶穌基督（馬太16:13-20 ;馬克8:27-30 ;路加福音9:18-21 ） 。
By the word "rock" the Saviour cannot have meant Himself, but only Peter, as is so much more apparent in Aramaic in which the same word (Kipha) is used for "Peter" and "rock".一詞由"岩石"救世主不能有自己的意思，但只有彼得，因為這麼明顯，阿拉姆語，在這同一個詞（ kipha ）是用於"彼得"和"岩石" 。 His statement then admits of but one explanation, namely, that He wishes to make Peter the head of the whole community of those who believed in Him as the true Messias; that through this foundation (Peter) the Kingdom of Christ would be unconquerable; that the spiritual guidance of the faithful was placed in the hands of Peter, as the special representative of Christ.他的發言，然後承認的，但有一種解釋，那就是他的意願，使彼得頭部的整個社會的人相信，在他的真實messias ;透過這個基金會（彼得） ，英國基督教會不克;精神為指導，忠實地擺在了手中彼得，作為特別代表基督的復活。 This meaning becomes so much the clearer when we remember that the words "bind" and "loose" are not metaphorical, but Jewish juridical terms.這意思變得這麼多了更清晰的時候，我們記得的話： "約束"和"鬆散" ，是不是隱喻，但猶太人的法律條款。 It is also clear that the position of Peter among the other Apostles and in the Christian community was the basis for the Kingdom of God on earth, that is, the Church of Christ.它也清楚地表明立場，彼得在其他使徒和在基督教社會是基礎，為神的國度地球上，也就是基督的教會。 Peter was personally installed as Head of the Apostles by Christ Himself.彼得親自安裝在頭部的使徒由基督自己。 This foundation created for the Church by its Founder could not disappear with the person of Peter, but was intended to continue and did continue (as actual history shows) in the primacy of the Roman Church and its bishops.在此基礎上形成對於教會其創始人可能不會自動消失，與人的彼得，但目的是要繼續做，繼續（為實際歷史證明） ，在至高無上的羅馬教會和主教們。
Entirely inconsistent and in itself untenable is the position of Protestants who (like Schnitzer in recent times) assert that the primacy of the Roman bishops cannot be deduced from the precedence which Peter held among the Apostles.完全不一致，本身就是站不住腳的，是立場的新教徒者（如schnitzer最近一個時期）斷言至高無上的羅馬主教不能推斷，從排名，其中彼得間舉行的使徒。 Just as the essential activity of the Twelve Apostles in building up and extending the Church did not entirely disappear with their deaths, so surely did the Apostolic Primacy of Peter not completely vanish.正如基本活動的十二使徒，建立和擴大教會並沒有完全消失，他們的死亡，所以一定沒有使徒的首要彼得並沒有完全消失。 As intended by Christ, it must have continued its existence and development in a form appropriate to the ecclesiastical organism, just as the office of the Apostles continued in an appropriate form.正如基督，就必須有持續的生存和發展，在適當的形式向教會的有機體，正如辦公室的使徒們繼續以適當的形式。
Objections have been raised against the genuineness of the wording of the passage, but the unanimous testimony of the manuscripts, the parallel passages in the other Gospels, and the fixed belief of pre-Constantine literature furnish the surest proofs of the genuineness and untampered state of the text of Matthew (cf. "Stimmen aus MariaLaach", I, 1896,129 sqq.; "Theologie und Glaube", II, 1910, 842 sqq.).問題提出過異議對道地的措辭通過，但一致的證詞，這些手稿，平行通道，在其他福音，以及固定的信念，預君士坦丁文學提供了可靠的證據的真實性和untampered狀態文馬修（參見" stimmen澳大利亞marialaach " ，我想， 1896,129 sqq 。 ; " theologie und glaube " ，第二章， 1910年， 842 sqq ） 。
His difficulty with Christ's Passion他的困難與基督的激情
In spite of his firm faith in Jesus, Peter had so far no clear knowledge of the mission and work of the Saviour.儘管他有堅定的信念，在耶穌，彼得曾到目前為止，還沒有明確的認識，任務和工作的救世主。 The sufferings of Christ especially, as contradictory to his worldly conception of the Messias, were inconceivable to him, and his erroneous conception occasionally elicited a sharp reproof from Jesus (Matthew 16:21-23, Mark 8:31-33).痛苦的，尤其是基督，因為有矛盾他的世俗觀的若干messias ，不可思議的，他和他的錯誤概念，偶爾引起了尖銳譴責的，由耶穌（馬太16:21-23 ，馬克8:31-33 ） 。 Peter's irresolute character, which continued notwithstanding his enthusiastic fidelity to his Master, was clearly revealed in connection with the Passion of Christ.彼得的猶豫的性格，繼續儘管他的熱情忠實於他的主人，顯然是顯示他涉嫌與激情的喊聲。 The Saviour had already told him that Satan had desired him that he might sift him as wheat.救世主已經告訴他，撒旦曾經想要他表示，他可能對他進行篩選，由於小麥。 But Christ had prayed for him that his faith fail not, and, being once converted, he confirms his brethren (Luke 22:31-32).但基督祈禱，為他的信仰不能沒有，而且，一旦被轉換，他證實他的兄弟們（路加福音22:31-32 ） 。 Peter's assurance that he was ready to accompany his Master to prison and to death, elicited Christ's prediction that Peter should deny Him (Matthew 26:30-35; Mark 14:26-31; Luke 22:31-34; John 13:33-38).彼得的保證，表示他願意陪他的主人來監獄和死刑，引起了基督的預言彼得應該否認他（馬太26:30-35 ;馬克14:26-31 ;路加福音22:31-34 ;約翰13時33分-38 ） 。
When Christ proceeded to wash the feet of His disciples before the Last Supper, and came first to Peter, the latter at first protested, but, on Christ's declaring that otherwise he should have no part with Him, immediately said: "Lord, not only my feet, but also my hands and my head" (John 13:1-10).當基督接著洗的腳，他的弟子前最後的晚餐，並先以彼得，後者在第一次抗議，但對基督的宣告，否則他應該有沒有參與他的說法，立即說： "主啊，不但我的腳，而且我的手和我的頭" （約翰福音13:1-10 ） 。 In the Garden of Gethsemani Peter had to submit to the Saviour's reproach that he had slept like the others, while his Master suffered deadly anguish (Mark 14:37).在花園的蓋特塞馬尼彼得已經提交給救主的非議，他曾睡在同其他人一樣，而他的師父遭受致命的痛苦（馬克14時37分） 。 At the seizing of Jesus, Peter in an outburst of anger wished to defend his Master by force, but was forbidden to do so.在繳獲的耶穌，彼得是一個突出的憤怒，希望捍衛他的主人用武力，但被禁止這樣做。 He at first took to flight with the other Apostles (John 18:10-11; Matthew 26:56); then turning he followed his captured Lord to the courtyard of the High Priest, and there denied Christ, asserting explicitly and swearing that he knew Him not (Matthew 26:58-75; Mark 14:54-72; Luke 22:54-62; John 18:15-27).他在第一次飛行，與其他門徒（約翰18:10-11 ;馬修26:56 ） ，然後把他跟他的被俘主庭院的高級神職人員，並有基督否認，堅稱明確，並宣誓就職，他認識他不（馬太26:58-75 ;馬克14:54-72 ;路加福音22:54-62 ;約翰18:15-27 ） 。 This denial was of course due, not to a lapse of interior faith in Christ, but to exterior fear and cowardice.這種剝奪是的，當然是由於，而不是事隔內部在基督裡的信仰，但對外部的恐懼和懦弱。 His sorrow was thus so much the greater, when, after his Master had turned His gaze towards him, he clearly recognized what he had done.他的悲哀，因此，這麼多越大，當後，他的主人已經把他的目光朝他時，他清楚地認識到他這樣的人。
The Risen Lord confirms Peter's precedence復活的主印證了彼得的排名
In spite of this weakness, his position as head of the Apostles was later confirmed by Jesus, and his precedence was not less conspicuous after the Resurrection than before.儘管這一弱點，他所擔任的職務，使徒們後來被證實是由耶穌，和他的排名是不那麼顯眼復活之後比以前。 The women, who were the first to find Christ's tomb empty, received from the angel a special message for Peter (Mark 16:7).女子中，誰是第一個發現耶穌的空墓，收到了來自天使一個特殊的訊息，彼得（馬克16時07分） 。 To him alone of the Apostles did Christ appear on the first day after the Resurrection (Luke 24:34; 1 Corinthians 15:5).他帶我的門徒沒有基督出現在第一天結束後復活（路24:34 ;哥林多前書15時05分） 。 But, most important of all, when He appeared at the Lake of Genesareth, Christ renewed to Peter His special commission to feed and defend His flock, after Peter had thrice affirmed his special love for his Master (John 21:15-17).但是，最重要的是，當他出現在湖genesareth ，基督再度彼得他的特別委員會，以飼料和捍衛他的羊群後，彼得曾三次肯定，他特別愛他的主人（約翰21:15-17 ） 。 In conclusion Christ foretold the violent death Peter would have to suffer, and thus invited him to follow Him in a special manner (John 21:20-23).在總結基督預言暴力致死彼得將不得不蒙受損失，因此邀請他來追隨他，在一個特殊的方式（約翰21:20-23 ） 。 Thus was Peter called and trained for the Apostleship and clothed with the primacy of the Apostles, which he exercised in a most unequivocal manner after Christ's Ascension into Heaven.因此被稱為彼得和訓練有素，為apostleship溫飽與至高無上的門徒，這是他在行使一個最明確的態度後，基督的阿森松進入天堂。
II.二。 ST.聖。 PETER IN JERUSALEM AND PALESTINE AFTER THE ASCENSION彼得在耶路撒冷和巴勒斯坦後，阿森松
Our information concerning the earliest Apostolic activity of St. Peter in Jerusalem, Judaea, and the districts stretching northwards as far as Syria is derived mainly from the first portion of the Acts of the Apostles, and is confirmed by parallel statements incidentally in the Epistles of St. Paul.我們的資料最早傳教活動的聖彼得在耶路撒冷，猶太，和各區的拉伸向北據敘利亞是主要來自第一部分的行為的使徒，並證實是由平行報表順便在教會中聖保祿。 Among the crowd of Apostles and disciples who, after Christ's Ascension into Heaven from Mount Olivet, returned to Jerusalem to await the fulfilment of His promise to send the Holy Ghost, Peter is immediately conspicuous as the leader of all, and is henceforth constantly recognized as the head of the original Christian community in Jerusalem.人群中的使徒和弟子的人，經過基督的阿森松島到天堂從摩司科特，回到耶路撒冷，以等待履行他的諾言，把聖靈，彼得是立即突出，作為領導者的一切，並從此不斷確認為團長原基督教社會在耶路撒冷。 He takes the initiative in the appointment to the Apostolic College of another witness of the life, death and resurrection of Christ to replace Judas (Acts 1:15-26).他採取主動，在被任命為宗座大學的另一名證人的生命，死亡和復活的基督，以取代猶大（使徒1:15-26 ） 。 After the descent of the Holy Ghost on the feast of Pentecost, Peter standing at the head of the Apostles delivers the first public sermon to proclaim the life, death, and resurrection of Jesus, and wins a large number of Jews as converts to the Christian community (Acts 2:14-41).之後後裔的聖靈就宴的五旬，彼得站在元首的使徒們提供了第一次公開講道宣告生命，死亡，與復活的耶穌，並贏得了大批猶太人作為轉換基督教社區（使徒2:14-41 ） 。 First of the Apostles, he worked a public miracle, when with John he went up into the temple and cured the lame man at the Beautiful Gate.首先，使徒們後，他公開的奇蹟，當約翰他上升到廟宇和治愈跛男子，在美麗的大門。 To the people crowding in amazement about the two Apostles, he preaches a long sermon in the Porch of Solomon, and brings new increase to the flock of believers (Acts 3:1-4:4).向市民擁擠在驚異約兩個門徒，他鼓吹長期說教，在玄關的索羅門，並帶來新的增長點，以此地的信徒（行為3:1-4:4 ） 。
In the subsequent examinations of the two Apostles before the Jewish High Council, Peter defends in undismayed and impressive fashion the cause of Jesus and the obligation and liberty of the Apostles to preach the Gospel (Acts 4:5-21).在隨後的考試的兩個門徒之前，猶太人高級理事會，彼得辯護，在undismayed和令人印象深刻的時裝事業，耶穌和義務與自由的傳道者，以傳福音（使徒4:5-21 ） 。 When Ananias and Sapphira attempt to deceive the Apostles and the people Peter appears as judge of their action, and God executes the sentence of punishment passed by the Apostle by causing the sudden death of the two guilty parties (Acts 5:1-11).當ananias和sapphira企圖欺騙使徒和人民彼得看來，作為判斷自己的行動，與神的執行刑期的處罰通過使徒所造成猝死的兩名涉案人（行為5:1-11 ） 。 By numerous miracles God confirms the Apostolic activity of Christ's confessors, and here also there is special mention of Peter, since it is recorded that the inhabitants of Jerusalem and neighbouring towns carried their sick in their beds into the streets so that the shadow of Peter might fall on them and they might be thereby healed (Acts 5:12-16).由無數奇蹟上帝證實使徒活動基督的師，在這裡也有特別提到了彼得，因為它記載耶路撒冷居民和鄰近城鎮進行了生病在床到街頭，使陰影彼得可能落在他們，他們可能因而癒合（使徒5:12-16 ） 。 The ever-increasing number of the faithful caused the Jewish supreme council to adopt new measures against the Apostles, but "Peter and the Apostles" answer that they "ought to obey God rather than men" (Acts 5:29 sqq.).在人數不斷增加的忠實引起猶太最高理事會採取新的措施，以防使徒，但"彼得與使徒"的答案，他們"應該聽從上帝，而不是男人" （使徒5時29 sqq ） 。 Not only in Jerusalem itself did Peter labour in fulfilling the mission entrusted to him by his Master.不僅在耶路撒冷本身卻彼得勞工在完成任務託付給他的主人。 He also retained connection with the other Christian communities in Palestine, and preached the Gospel both there and in the lands situated farther north.他還保留了他們涉嫌與其他基督信仰團體在巴勒斯坦，並宣揚福音，並在該地位於更遠的北方。 When Philip the Deacon had won a large number of believers in Samaria, Peter and John were deputed to proceed thither from Jerusalem to organize the community and to invoke the Holy Ghost to descend upon the faithful.當弘執事贏得了大批的信徒們在撒馬利亞，彼得和約翰被deputed著手上去，從耶路撒冷舉辦社區和引用聖靈來降臨忠貞不渝。 Peter appears a second time as judge, in the case of the magician Simon, who had wished to purchase from the Apostles the power that he also could invoke the Holy Ghost (Acts 8:14-25).彼得看來，第二次擔任法官，在案件魔術師西門，他們希望購買從宗徒們的權力，他也可以援引聖靈（使徒8:14-25 ） 。 On their way back to Jerusalem, the two Apostles preached the joyous tidings of the Kingdom of God.當他們返回耶路撒冷，這兩個門徒鼓吹喜事，那兒的神的國度。 Subsequently, after Paul's departure from Jerusalem and conversion before Damascus, the Christian communities in Palestine were left at peace by the Jewish council.後來，經過保羅的離開耶路撒冷和轉換之前，大馬士革，基督教社區在巴勒斯坦被留在和平所猶太教會最高理事會。
Peter now undertook an extensive missionary tour, which brought him to the maritime cities, Lydda, Joppe, and Caesarea.彼得現在答應了廣泛的傳教之旅，又帶他到海上城市， lydda ，若佩，並caesarea 。 In Lydda he cured the palsied Eneas, in Joppe he raised Tabitha (Dorcas) from the dead; and at Caesarea, instructed by a vision which he had in Joppe, he baptized and received into the Church the first non-Jewish Christians, the centurion Cornelius and his kinsmen (Acts 9:31-10:48).在lydda他治好了性麻痺埃內亞斯，若佩他提出了客廳，餐廳（ dorcas ）從死裡復活，以及在caesarea ，指示由一個遠景，他在若佩，他受洗，並獲得進入教會第一個非猶太人，基督信徒，這個百人科尼利厄斯和他的親人致敬（使徒9:31-10:48 ） 。 On Peter's return to Jerusalem a little later, the strict Jewish Christians, who regarded the complete observance of the Jewish law as binding on all, asked him why he had entered and eaten in the house of the uncircumcised.對彼得回到耶路撒冷一點後，嚴格猶太人基督徒，他們認為完全遵守猶太法律約束力，問他為什麼，他已經進入吃在眾議院中的32 ％ 。 Peter tells of his vision and defends his action, which was ratified by the Apostles and the faithful in Jerusalem (Acts 11:1-18).彼得告訴他的遠見和辯護，他的行動，其中被批准的使徒和信徒們在耶路撒冷（使徒11:1-18 ） 。 A confirmation of the p