Acts of the Apostles使徒行傳

General Information 一般信息

The Acts of the Apostles is the fifth book of the New Testament, written between AD 70 and 90 by the author of the Gospel according to Luke.該使徒行傳是第五本書的新約,書面之間公元70和90作者福音根據盧克。 Acts is an account of the early preaching about Jesus Christ, the growth of the primitive Christian community, and the spread of the Christian message.行為是一個帳戶早期鼓吹關於耶穌基督的增長原始基督教社會,傳播基督教信息。 It covers the period from the Ascension of Christ (chapter 1) and the Pentecost, to the visit of St.報告涵蓋的期間從阿森松基督(第1章)和聖靈降臨節,這次訪問的街 Paul to Rome, where he was placed under house arrest.保羅到羅馬,在那裡他被軟禁。

The early chapters of Acts contain an idyllic portrait of the Jerusalem community praying together, practicing common ownership of property, and preaching.早期章節行為包含一個田園詩般的畫像祈禱的耶路撒冷社會一道,共同實踐的財產所有權,並鼓吹。 The author attributes the vitality and activity of Christianity to the Holy Spirit, which plays a prominent part in Acts. Speeches constitute one - third of the book, and the early sermons of Peter summarize the message as understood by the author of Acts. Three of the key ideas are that Christ fulfills the promises of the Old Testament, that Salvation comes through him, and that the Christian community is the new chosen people.作者屬性的活力和活動的基督教的聖靈,它發揮了顯參與行為。演講之一-三分之一的圖書,並早日講道彼得總結信息的理解是,作者的行為。 三名主要思想是基督履行承諾舊約,是通過他來拯救,而基督教社會人民的新選擇。

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After chapter 10, the emphasis shifts to the spread of Christianity to the Gentiles through the missionary work of St.在第10章,重點轉移到基督教的傳播,通過向外邦人傳教工作街 Paul.保羅。 In contrast to earlier New Testament documents such as 1 Thessalonians, written by St. Paul about AD 51, the end of the world is not considered imminent but has receded into the vaguely distant future. The very composition of Acts focuses attention on the present, and on spreading Christianity "to the ends of the earth" (1:8). Thus Acts is a fairly detailed account of early Christianity in its progress from Jerusalem to Rome.相反,較早新約全書文件,如帖撒羅尼迦前書撰寫的聖保祿關於廣告51 ,世界的盡頭是迫在眉睫,但沒有考慮到已經減退模糊遙遠的將來。 組成的非常行為將注意力集中於當前,和傳播基督教“到天涯海角” ( 1:8 ) 。因此行為是相當詳細的帳戶對早期基督教的進展從耶路撒冷到羅馬。

Anthony J Saldarini安東尼J Saldarini

Bibliography 參考書目
DS Crowther, Atlas and Outline of the Acts of the Apostles (1983); E Haenchen, The Acts of the Apostles: A Commentary (1971); EF Harrison, Interpreting Acts (1986).德尚克勞瑟, Atlas和綱要的使徒行傳( 1983年) ; é撼神,該使徒行傳:評注( 1971年) ;英法哈里森,解釋行為( 1986年) 。


Acts of the Apostles使徒行傳

General Information 綜合信息

The Acts of the Apostles is the fifth book of the New Testament. The second part of a historical work, of which the Gospel According to Luke is the first volume, the Acts is the story of the development of the Christian church under the impulse of the Holy Spirit.該使徒行傳是第五本書的新約。第二部分是一個歷史的工作,其中路加福音是第一冊,這些行為是故事的發展,基督教教堂的衝動聖靈。 The Holy Spirit is such a prominent figure in the Acts that the book is sometimes called the Gospel of the Spirit.聖靈就是這樣的著名人物的行為,並且與這本書是有時被稱為福音的精神。

Authorship作者

Scholars agree that the Acts of the Apostles was written by the same person who wrote the Gospel of Luke.學者一致認為,使徒行傳的作者是同一人誰寫的福音路加。 Because the book itself originally carried neither a title nor the name of the author, however, the identity of this person is far from clear.因為這本書本身原先沒有標題或作者姓名,但是,這種身份的人是很不明朗。 As early as the 2nd century, the work was ascribed to St.早在二世紀,這項工作是為其街 Luke, the companion of St. Paul.盧克,在同伴的聖保羅。

Recent research, however, has led to the opinion that the author merely had at his disposal a travel diary kept by someone who was an actual companion of St. Paul.最近的研究,但是,導致認為,作者只是在他掌握的旅行日記一直由誰是實際的同伴聖保羅。 Thus, the author may have been one of numerous early Christians known later solely from the anonymous pieces of literature they penned.因此,作者可能是一個早期的基督信徒無數後來只從已知的無名氏作品的文學,他們寫的。 For convenience of reference, scholars continue to refer to the author as Luke.為便於參照,學者繼續參閱作者盧克。

Date of Composition日期作文

Some of the text (Acts 16:10-17, 20:5-21:18, 27:1-28:16) refers to the author as one of the "we" who traveled with Paul, but Paul's execution is not mentioned, and no reference to his letters is made.一些文字(使徒16:10-17 , 20:5-21:18 , 27:1-28:16 )指的是作者之一的“我們”是誰去與保羅,但保羅的執行沒有提及,並沒有提到他的信件作出。 Some scholars have reasoned therefore that the book was written before Paul's death (circa 61) and before the collection of his letters early in the 2nd century.有學者因此,合理的寫這本書之前,保羅的死亡(大約61歲)和前收集的信早在二世紀。 Because the Acts is designed to serve as a second volume, however, the book must be at least slightly later than the Gospel of Luke, and the Gospel is almost certainly later than that of Mark.因為該行為的目的是作為第二卷,但是,這本書必須至少稍微遲於福音路加,和福音幾乎肯定以後比馬克。 The result is to put Luke's two volumes sometime in the last two decades of the 1st century.其結果是把路加兩卷的某個時候在過去20年中的第1世紀。

Contents目錄

With a beginning that overlaps the ending of Luke's Gospel, the Acts tells the story of the birth of the church in Jerusalem (chap. 1-5); the martyrdom of Stephen and the conversion of Paul (chap. 6-9); the opening of Peter's eyes to God's intention of including Gentiles in the church (chap. 10-12); Paul's missionary travels (chap. 13-19); Paul's final journey to Jerusalem (chap. 20-21); his arrest, imprisonment, and hearings in Jerusalem and Caesarea (chap. 21-26); and finally his voyage to Italy and his confinement in a Roman prison in which he awaits trial before Caesar (chap. 27-28).有開始的重疊結束路加福音,這些行為講述了出生在耶路撒冷的教堂(第1-5個) ;殉難斯蒂芬和轉換的保羅(章6月9日) ;的開放彼得的眼睛,以上帝的意圖,包括外邦人在教堂(第一章10月12日) ;保羅的傳教旅行( 13-19章) ;保羅的最後旅程耶路撒冷(第20-21段) ;他的逮捕,監禁,和聽證會在耶路撒冷和凱撒利亞(第21-26段) ;和最後他航行到意大利和他的監禁在羅馬監獄中等待審判,他之前凱撒(第27-28 ) 。 Thus, the events described in the book are framed by the expansion of the church from its birth in Jerusalem, through the empire, all the way to Rome.因此,該事件中所描述的這本書的框架的擴大教會從出生在耶路撒冷,通過帝國,一直到羅馬。

Covering a period of roughly 30 years, the story gives valuable insights into the Jewish Christian church in Palestine, led by Peter and James; but it finds its major focus in the remarkable growth of the mission to the Gentiles, pursued by Paul, who is thus the primary "hero" on the human level.為期近30年來,這個故事提供了寶貴的見解融入猶太基督教教堂在巴勒斯坦,由彼得和詹姆斯;但認為其主要集中在顯著增長,該特派團外邦人,追求的保羅,誰是因此,小學“英雄”的人的水平。 Particularly notable are the numerous speeches made by the dominant characters.尤其值得注意的是眾多的講話的主要特徵。 The one given by Paul on the Areopagus in Athens (chap. 17) may have been intended by Luke as a model for the preaching of the gospel to the Gentile world.一個由保羅對Areopagus在雅典奧運會(第17章)可能已經打算路加福音作為一種模式的宣講福音的詹蒂萊世界。

J. Louis Martyn學者路易斯馬丁


Acts of the Apostles使徒行傳

Brief Outline簡要概述

  1. The origins of the Church in Jerusalem (1:1-8:3)起源的教會在耶路撒冷( 1:1-8:3 )
  2. The transition from the Jewish to the Gentile Ministry, including the preaching in Samaria (chap 8), the conversion of Paul (chap 9), and the beginning of Gentile work in Caesarea (chap 10) and Antioch (chaps 11, 12)過渡到猶太人的詹蒂萊部,包括鼓吹在撒馬利亞(第一章第8條) ,轉換保羅( 9章) ,並開始詹蒂萊工作凱撒利亞( 10章)和安提阿(章第11 ,第12 )
  3. The missionary journeys of Paul (chaps 13 through 28)旅行傳教士保羅(章13至28日)


Acts of the Apostles使徒行傳

Advanced Information 先進的信息

The Acts of the Apostles is the title now given to the fifth and last of the historical books of the New Testament.該使徒行傳的標題是考慮到現在的第五次,也是最後的歷史書籍的新約。 The author styles it a "treatise" (1:1).作者的風格是“論文” ( 1:1 ) 。 It was early called "The Acts," "The Gospel of the Holy Ghost," and "The Gospel of the Resurrection."這是早期所謂的“行為” , “福音的聖靈”和“福音復活。 ” It contains properly no account of any of the apostles except Peter and Paul.它包含正確不考慮任何除外使徒彼得和保羅。 John is noticed only three times; and all that is recorded of James, the son of Zebedee, is his execution by Herod.約翰是發現只有3次;和所有記錄的是詹姆斯的兒子號Zebedee ,是他執行的希律王。 It is properly therefore not the history of the "Acts of the Apostles," a title which was given to the book at a later date, but of "Acts of Apostles," or more correctly, of "Some Acts of Certain Apostles."因此,這是不正確的歷史, “使徒行傳”的標題是考慮到這本書在稍後的日期,但行為“門徒” ,或者更正確,對“一些行為的若干使徒。 ” As regards its authorship, it was certainly the work of Luke, the "beloved physician" (comp. Luke 1:1-4; Acts 1:1).至於它的作者,這是肯定的工作,盧克的“親愛的醫生” ( comp.路加福音1:1-4 ;行為1:1 ) 。 This is the uniform tradition of antiquity, although the writer nowhere makes mention of himself by name.這是統一的傳統的古代,雖然沒有使作家提到自己的名字。 The style and idiom of the Gospel of Luke and of the Acts, and the usage of words and phrases common to both, strengthen this opinion.的風格和習語的福音路加和的行為,以及使用的單詞和短語共同的,加強這一意見。

The writer first appears in the narrative in 16:11, and then disappears till Paul's return to Philippi two years afterwards, when he and Paul left that place together (20:6), and the two seem henceforth to have been constant companions to the end.作者第一次出現在16:11的敘述中,然後消失,直到保羅重返立兩年後,當他和保羅一起離開這個地方( 20點06 ) ,和兩個似乎從此一直不斷地向同伴末端。 He was certainly with Paul at Rome (28; Col. 4:14).他肯定是在羅馬與保羅( 28 ;上校4點14 ) 。 Thus he wrote a great portion of that history from personal observation.因此,他寫了很大一部分,歷史的個人看法。 For what lay beyond his own experience he had the instruction of Paul.為奠定超越自己的經驗,他的指示,保羅。 If, as is very probable, 2 Tim.如果,這是非常可能的, 2蒂姆。 was written during Paul's second imprisonment at Rome, Luke was with him then as his faithful companion to the last (2 Tim. 4:11).寫在保第二監禁在羅馬,盧克是他當時作為他的忠實伴侶到最後( 2蒂姆。 4點11分) 。

Of his subsequent history we have no certain information.他後來的歷史,我們沒有的某些信息。 The design of Luke's Gospel was to give an exhibition of the character and work of Christ as seen in his history till he was taken up from his disciples into heaven; and of the Acts, as its sequel, to give an illustration of the power and working of the gospel when preached among all nations, "beginning at Jerusalem."設計路加福音是使展覽的性質和工作基督看在他的歷史直到他被帶到了由他的弟子到天堂;和行為,因為它的續集,使說明的權力和工作時的福音宣揚所有國家之間, “開始在耶路撒冷。 ” The opening sentences of the Acts are just an expansion and an explanation of the closing words of the Gospel.開幕式判決的行為只是擴大並解釋閉幕字的福音。 In this book we have just a continuation of the history of the church after Christ's ascension.在這本書中,我們只有繼續教會歷史後基督升天。

Luke here carries on the history in the same spirit in which he had commenced it.盧克在這裡進行了歷史上以同樣的精神,他開始了它。 It is only a book of beginnings, a history of the founding of churches, the initial steps in the formation of the Christian society in the different places visited by the apostles.它只是一本書的起源,歷史,教會成立,最初的步驟,成立了基督教社會在不同的地方訪問的使徒。 It records a cycle of "representative events."它記錄的循環“代表的事件。 ” All through the narrative we see the ever-present, all-controlling power of the ever-living Saviour.所有通過敘述,我們看到的始終存在,所有的控制力不斷生活救世主。 He worketh all and in all in spreading abroad his truth among men by his Spirit and through the instrumentality of his apostles.他worketh所有和所有在國外的傳播真理的男子,他的精神及他的工具使徒。 The time of the writing of this history may be gathered from the fact that the narrative extends down to the close of the second year of Paul's first imprisonment at Rome.時間編寫本歷史可收集到的事實,說明延伸到密切的第二年保羅的第一次監禁在羅馬。 It could not therefore have been written earlier than AD 61 or 62, nor later than about the end of AD 63.它不能因此已書面早於公元61或62 ,或不遲於年底約公元63 。 Paul was probably put to death during his second imprisonment, about AD 64, or, as some think, 66.保羅很可能被處死在他第二次入獄,約公元64 ,或者在一些人認為, 66 。 The place where the book was written was probably Rome, to which Luke accompanied Paul.在這裡寫這本書可能是羅馬,而盧克陪同保羅。

The key to the contents of the book is in 1:8, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."關鍵的內容,這本書是在1:8 , “葉應證人都告訴我在耶路撒冷,猶太全地,和撒瑪利亞,你們的uttermost部分地球。 ” After referring to what had been recorded in a "former treatise" of the sayings and doings of Jesus Christ before his ascension, the author proceeds to give an account of the circumstances connected with that event, and then records the leading facts with reference to the spread and triumphs of Christianity over the world during a period of about thirty years.在提到的是已被記錄在“前治”的說法和做法耶穌升天之前,他的作者收益交代的情況下與該事件,然後記錄了領先的事實,參照傳播和勝利的基督教世界期間約三十年。 The record begins with Pentecost (AD 33) and ends with Paul's first imprisonment (AD 63 or 64).記錄開始降臨(公元33 ) ,最後保羅的第一次監禁(公元63或64 ) 。

The whole contents of the book may be divided into these three parts: (1.) Chaps.整本書的內容可分為以下三個部分: ( 1 。 )章。 1-12, describing the first twelve years of the Christian church. 1月12日,描述了第一次十二年的基督教教堂。 This section has been entitled "From Jerusalem to Antioch."這一節已題為“從耶路撒冷安蒂奧克。 ” It contains the history of the planting and extension of the church among the Jews by the ministry of Peter.它包含的歷史,種植和推廣教會之間的猶太人部的彼得。 (2.) Chaps. ( 2 。 )章。 13-21, Paul's missionary journeys, giving the history of the extension and planting of the church among the Gentiles. 13-21 ,保羅的宣教旅程,讓歷史上的推廣和種植教會之間的外邦人。 (3.) Chaps. ( 3 。 )章。 21-28, Paul at Rome, and the events which led to this. 21日至28日,保羅在羅馬,和事件,而導致了這一點。 Chaps.章。 13-28 have been entitled "From Antioch to Rome." 13-28已題為“從安提阿去羅馬。 ”

In this book it is worthy of note that no mention is made of the writing by Paul of any of his epistles.在這本書值得注意的是,沒有提到的書面保羅任何他書信。 This may be accounted for by the fact that the writer confined himself to a history of the planting of the church, and not to that of its training or edification.這可能是佔了這樣一個事實,即作家局限於自己的歷史,種植的教會,而不是它的培訓或熏陶。 The relation, however, between this history and the epistles of Paul is of such a kind, ie, brings to light so many undesigned coincidences, as to prove the genuineness and authenticity of both, as is so ably shown by Paley in his Horce Paulince.的關係,但是,這之間的歷史和書信的保羅是這樣的一種,即揭示如此眾多的非故意的巧合,作為證明的真實性和真實性都一樣,非常幹練地表明了佩利在其Horce Paulince 。 "No ancient work affords so many tests of veracity; for no other has such numerous points of contact in all directions with contemporary history, politics, and topography, whether Jewish, or Greek, or Roman." Lightfoot. “沒有工作,使古老的如此眾多的測試真實性;為其他有這樣眾多的接觸點在各個方向的當代歷史,政治,和地形,不論是猶太人,或希臘或羅馬。 ”娜萊。 (See Paul.) (見Paul 。 )

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Apostle使徒

Advanced Information 先進的信息

A person sent by another; a messenger; envoy.一個人發出的另一;使者;特使。 This word is once used as a descriptive designation of Jesus Christ, the Sent of the Father (Heb. 3:1; John 20:21).一旦這個詞是用來作為一個描述指定耶穌基督,寄件父( Heb. 3:1 ;約翰20:21 ) 。 It is, however, generally used as designating the body of disciples to whom he intrusted the organization of his church and the dissemination of his gospel, "the twelve," as they are called (Matt. 10:1-5; Mark 3:14; 6:7; Luke 6:13; 9:1).但是,它一般用來作為指定機構的門徒,他的組織intrusted他教會和傳播他的福音, “十二項” ,因為它們是所謂的(太10:1-5 ;馬克3 :第14條; 6時07 ;路加福音6時13分; 9:1 ) 。 We have four lists of the apostles, one by each of the synoptic evangelists (Matt. 10: 2-4; Mark 3:16; Luke 6:14), and one in the Acts (1:13).我們有四個名單宗徒,一個由各天氣福音(太10 : 2月4日;馬克3:16 ;路加福音6點14 ) , 1個在行為( 1:13 ) 。

No two of these lists, however, perfectly coincide.任何兩名這些名單,但是,完全吻合。 Our Lord gave them the "keys of the kingdom," and by the gift of his Spirit fitted them to be the founders and governors of his church (John 14:16, 17, 26; 15:26, 27; 16:7-15).我們的上帝給了他們的“鑰匙王國”和禮物,他的精神裝有他們的創始人和省長,他教會(約翰14時16分, 17 , 26 ; 15點26分, 27 ; 16點07分- 15 ) 。 To them, as representing his church, he gave the commission to "preach the gospel to every creature" (Matt. 28: 18-20).他們,代表他的教會,他給委員會“傳福音,對每個動物” (太28 : 18-20 ) 。 After his ascension he communicated to them, according to his promise, supernatural gifts to qualify them for the discharge of their duties (Acts 2:4; 1 Cor. 2:16; 2:7, 10, 13; 2 Cor. 5:20; 1 Cor. 11:2).經過他的阿森松島,他傳達給他們,根據自己的諾言,超自然的禮物資格他們履行其職責(使徒2時04 ; 1心病。二時16分;二點○七, 10 , 13 ; 2心病。 5 : 20 ; 1心病。 11時02分) 。

Judas Iscariot, one of "the twelve," fell by transgression, and Matthias was substituted in his place (Acts 1:21).猶大,一對“ 12 ” ,減少了越軌和馬蒂亞斯是取代他的位置(使徒一時21分) 。 Saul of Tarsus was afterwards added to their number (Acts 9:3-20; 20: 4; 26:15-18; 1 Tim. 1:12; 2:7; 2 Tim. 1:11).掃羅的塔爾蘇斯後來被添加到他們的人數(使徒9:3-20 ; 20 : 4 ; 26:15-18 ; 1蒂姆。 1:12 ; 2時07分; 2蒂姆。 1:11 ) 。 Luke has given some account of Peter, John, and the two Jameses (Acts 12:2, 17; 15:13; 21:18), but beyond this we know nothing from authentic history of the rest of the original twelve.盧克已經提供了一些帳戶的彼得,約翰,和兩個Jameses (使徒12:2 , 17 ; 15時13分; 21時18分) ,但除了這一點,我們什麼都不知道的真實歷史,其餘的原12 。 After the martyrdom of James the Greater (Acts 12:2), James the Less usually resided at Jerusalem, while Paul, "the apostle of the uncircumcision," usually travelled as a missionary among the Gentiles (Gal. 2:8).在殉道詹姆斯大(使徒12:2 ) ,詹姆斯欠通常居住在耶路撒冷,而保羅, “使徒的uncircumcision , ”通常前往傳教的外邦人( Gal. 2點08分) 。

It was characteristic of the apostles and necessary (1) that they should have seen the Lord, and been able to testify of him and of his resurrection from personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14, 15).這是特有的和必要的使徒( 1 ) ,他們應該看到了上帝,並能夠證明他和他的復活,從個人的知識(約15:27 ;行為1時21分, 22 ; 1心病。 9 : 1 ;行為22:14 , 15 ) 。 (2.) They must have been immediately called to that office by Christ (Luke 6:13; Gal. 1:1). ( 2 。 )他們必須已立即要求該辦公室基督(路加福音6時13分;半乳糖。 1:1 ) 。 (3.) It was essential that they should be infallibly inspired, and thus secured against all error and mistake in their public teaching, whether by word or by writing (John 14:26; 16:13; 1 Thess. 2:13). ( 3 。 )重要的是,他們應該infallibly啟發,從而保證對所有的錯誤和失誤,他們的公開教學,無論是文字或以書面形式(約14點26分;十六點13分; 1 Thess 。二點13分) 。 (4.) Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). ( 4 。 )另一個資格工作的力量奇蹟(馬克16:20 ;行為2點43分; 1心病。 12:8-11 ) 。 The apostles therefore could have had no successors.使徒因此可能沒有接班人。 They are the only authoritative teachers of the Christian doctrines.他們是唯一權威性教師基督教教條。 The office of an apostle ceased with its first holders.該辦公室的使徒停止其第一人。 In 2 Cor.在2心病。 8:23 and Phil. 8時23分和菲爾。 2:25 the word "messenger" is the rendering of the same Greek word, elsewhere rendered "apostle." 2時25中的“信使”是渲染同希臘字,在其他地方提供的“使徒。 ”

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Acts of the Apostles使徒行傳

Catholic Information 天主教新聞

In the accepted order of the books of the New Testament the fifth book is called The Acts of the Apostles (praxeis Apostolon).在接受命令的書籍的新約全書第五本書被稱為使徒行傳( praxeis Apostolon ) 。 Some have thought that the title of the book was affixed by the author himself.有些人認為,圖書的書名是由作者自己。 This is the opinion of Cornely in his "Introduction to the Books of the New Testament" (second edition, page 315). It seems far more probable, however, that the name was subsequently attached to the book just as the headings of the several Gospels were affixed to them.這是輿論的Cornely在他的“介紹到的書籍的新約全書” (第二版,頁315 ) 。看來更可能的,但是,這個名字後來附在本書的標題一樣的幾個福音貼給他們。 In fact, the name, Acts of the Apostles, does not precisely convey the idea of the contents of the book; and such a title would scarcely be given to the work by the author himself.事實上,該名稱,使徒行傳,不準確的想法傳達的內容,這本書;和這樣的標題很少考慮到工作的作者自己。

CONTENT內容

The book does not contain the Acts of all the Apostles, neither does it contain all the acts of any Apostle.這本書不包含所有的行為使徒,也沒有包含所有的行為任何使徒。 It opens with a brief notice of the forty days succeeding the Resurrection of Christ during which He appeared to the Apostles, "speaking the things concerning the Kingdom of God".開放簡短通知四十天接替基督的復活期間,他似乎使徒“ ,講的東西關於上帝” 。 The promise of the Holy Ghost and the Ascension of Christ are then briefly recorded.的承諾,聖靈和阿森松基督然後簡要記載。 St. Peter advises that a successor be chosen in the place of Judas Iscariot, and Matthias is chosen by lot.聖彼得建議,選擇繼任者的位置上猶大,和馬蒂亞斯是通過抽籤決定。 On Pentecost the Holy Ghost descends on the Apostles, and confers on them the gift of tongues.在五旬節聖靈降臨在使徒,並賦予他們的禮物舌頭。 To the wondering witnesses St. Peter explains the great miracle, proving that it is the power of Jesus Christ that is operating. By that great discourse many were converted to the religion of Christ and were baptized, "and there were added unto them in that day about three thousand souls".不知道證人的聖彼得解釋了偉大的奇蹟,這證明它是耶穌基督的力量是操作系統。通過這一偉大的話語許多人皈依了基督宗教的洗禮, “有說對他們在這每天約3000靈魂“ 。 This was the beginning of the Judeo-Christian Church.這是年初的猶太教和基督教教會。 "And the Lord added to them day by day those that were being saved." “耶和華說他們每天那些被保存。 ” Peter and John heal a man, lame from his mother's womb, at the door of the Temple which is called Beautiful.彼得和約翰治愈一名男子,跛由他母親的子宮裡,在門口的廟被稱為美麗。 The people are filled with wonder and amazement at the miracle and run together unto Peter and John in the portico that was called Solomon's.人民充滿了懷疑和驚訝的奇蹟和運行連同你們彼得和約翰在門廊的被稱為所羅門。 Peter again preaches Jesus Christ, asserting that by faith in the name of Jesus the lame man had been made strong.彼得再次宣揚耶穌基督,聲稱是信仰的名義對耶穌的跛腳男子已取得強勁。 "And many of them that heard the word believed", and the number of the men came to be about five thousand. “許多人說,聽到這個詞,認為” ,以及一些男子來到約5000 。 But now "the priests, and the prefect of the Temple and the Sadducees came upon them, being sorely troubled because they taught the people, and proclaimed in Jesus the resurrection from the dead. And they laid hands on them, and put them in prison unto the morrow."但現在“祭司和行政區聖殿和撒都該人來給他們,受到嚴厲的困擾,因為他們教的人,並宣布在耶穌從死裡復活。他們手中的這些規定,並把他們在獄中你們的明天。 “ On the morrow Peter and John are summoned before rulers, elders, and scribes, among whom were present Annas, the High-Priest, Caiphas, and as many as were of the kindred of the High-Priest.在明天彼得和約翰被傳喚前統治者,老年人,和文士,其中有本安納斯,高牧師, Caiphas ,多達者親屬的高級牧師。 And when they had set Peter and John in the midst they inquired: "By what power, or in want name have ye done this?"當他們確定了彼得和約翰處於他們詢問: “有什麼權力,或者在想你們的名字已經做到了這一點? ” Then Peter, filled with the Holy Ghost, answering gave utterance to one of the most sublime professions of the Christian faith ever made by man: "Be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, in this name doth this man stand here before you whole. He [Jesus] is the stone which was set at naught by you the builders, which was made the head of the corner [Isaias, xxviii, 16; Matt., xxi, 42]. And in no other is there salvation: For neither is there any other name under Heaven, that is given among men, wherein we must be saved."然後彼得,充滿聖靈,回答了話語,以最崇高的職業基督教信仰的人都發了言: “要知道你們所有人,所有的以色列人民,在耶穌的名字拿撒勒的耶穌,你們釘在十字架上的人,他們提出從上帝死了,在這名男子doth此之前,你站在這裡的整體。他[耶穌]是石頭被定為一事無成你的建設者,這是團長角落[伊薩亞,二十八, 16 ;馬特。 , 21 , 42 ] 。在任何其他有救贖:對於也沒有任何其他名稱下天堂,這是由於男性,其中我們可以靠著得救。 “ The members of the council were brought face to face with the most positive evidence of the truth of the Christian religion.安理會成員被帶到面對的最積極的證據的真實性基督教派。 They command the two Apostles to go aside out of the council, and then they confer among themselves, saying "What shall we do with these men? For that indeed a notable miracle hath been wrought through them, is manifest to all that dwell in Jerusalem; and we cannot deny it".他們指揮的兩個使徒去擱置了安理會,然後賦予它們之間的說: “我們怎麼辦這些男人?對於這確實是一個值得注意的奇蹟已造成上帝通過它們表現的一切住在耶路撒冷;和我們不能否認它。 “ Here is one of the splendid instances of that great cumulus of evidence upon which the certitude of the Christian Faith rests. A bitterly hostile council of the chief Jews of Jerusalem is obliged to declare that a notable miracle had been wrought, which it cannot deny, and which is manifest to all that dwell in Jerusalem.這裡是一個燦爛的情況下這一偉大積雲證據賴以肯定基督教信仰在於。甲強烈敵對安理會的主要猶太人的耶路撒冷是不得不宣布,一個顯著奇蹟已經造成,它也不能否認,這是明顯的一切住在耶路撒冷。

With dreadful malice the council attempts to restrain the great movement of Christianity.與可怕的惡意安理會試圖抑制偉大運動的基督教。 They threaten the Apostles, and charge them not to speak at all or teach in the name of Jesus; Peter and John contemn the threat, calling upon the council to judge whether it be right to hearken unto the council rather than unto God.他們威脅著使徒,並負責他們不說話,或者教的名義,耶穌;彼得和約翰鄙夷的威脅,要求安理會來判斷它是否是正確的傾聽給安理會,而不是你們的上帝。 The members of the council could not inflict punishment upon the two Apostles, on account of the people, who glorified God on account of the great miracle.安理會成員不能懲罰的兩個門徒,對到人,誰的帳戶榮耀上帝的偉大奇蹟。 Peter and John, being freed from custody, return to the other Apostles. They all give glory to God and pray for boldness to speak the word of God.彼得和約翰,被釋放的保管,返回到其他使徒。他們都榮耀上帝,祈禱大膽講上帝的話, 。 After the prayer the place shakes, and they are filled with the Holy Ghost.在祈禱的地方動搖,他們是充滿了聖靈。

The fervour of the Christians at that epoch was very great.澎湃的基督徒在這個時代是非常大的。 They were of one heart and soul; they had all things in common.他們是一個核心和靈魂,他們都共同點。 As many as were possessors of lands or houses sold them and delivered the price to the Apostles, and this money was distributed as anyone had need.正如許多人擁有的土地或房屋出售並交付價格使徒,這錢是作為人的需要。 But a certain Ananias, with Saphira his wife, sold a possession and kept back part of the price, the wife being accessory to the deed.但是,某些阿納尼亞斯,他的妻子與薩菲拉,出售擁有和保存備份的部分價格,妻子正在從犯契據。 St. Peter is inspired by the Holy Ghost to know the deception, and rebukes Ananias for the lie to the Holy Ghost.聖彼得的靈感來自聖靈知道欺騙,並指責阿納尼亞斯的謊言的聖靈。 At the rebuke the man falls dead.在譴責該名男子屬於死亡。 Saphira, coming up afterwards, and knowing nothing of the death of her husband, is interrogated by St. Peter regarding the transaction.薩菲拉走到後來,知道什麼去世的丈夫,是審訊的聖彼得有關交易。 She also keeps back a part of the price, and lyingly asserts that the full price has been brought to the Apostles.她還不斷回的部分價格, lyingly聲稱,全價已提請使徒。 St. Peter rebukes her, and she also falls dead at his words.聖彼得指責她,她也沒有死在他的話。 The multitude saw in the death of Ananias and Saphira God's punishment, and great fear came upon all.看到眾多的死亡阿納尼亞斯和薩菲拉上帝的懲罰,和巨大的恐懼來籲請所有。 This miracle of God's punishment of sin also confirmed the faith of those that believed and drew disciples to them.這個奇蹟的上帝的懲罰罪惡也證實的信仰那些相信並提請門徒他們。 At this stage of the life of the Church miracles were necessary to attest the truth of her teaching, and the power of miracles was abundantly bestowed upon the Apostles.在這一階段的生活教會奇蹟是必要的證明事實真相,她的教學,並創造奇蹟的力量是十分賦予使徒。 These miracles are not reviewed in detail in Acts, but it is stated: "And by the hands of the apostles were many signs and wonders wrought among the people" (Acts 5:12).這些奇蹟沒有詳細審查了行為,但指出: “和手中的使徒了許多神蹟奇事造成人民之間的” (使徒行五點12分) 。 Multitudes both of men and women were added to the Christian community.眾多兩個男子和婦女加入基督教社區。 The people of Jerusalem carried out the sick and laid them on beds and couches in the streets that the shadow of St. Peter might fall on them.人民對耶路撒冷進行了病假,並規定他們的床和沙發在街道的陰影中聖彼得可能屬於他們。 They brought the sick from the cities round about Jerusalem, and every one was healed.他們把病人從城市周圍耶路撒冷,每一個癒合。

The most powerful sect among the Jews at this epoch were the Sadducees.最強大的教派之間的猶太人在這個時代是撒都該人。 They were especially opposed to the Christian religion on account of the doctrine of the resurrection of the dead.他們尤其反對基督教的帳戶的理論,死人復活。 The cardinal truth of the Apostles' teaching was: Life Everlasting through Jesus, Who was crucified for our sins, and Who is risen from the dead.樞機真相使徒教學:生命永恆的通過耶穌被釘在十字架上為我們的罪孽,是誰從死裡復活。 The High-Priest Annas favored the Sadducees, and his son Ananus. who afterwards became High-Priest, was a Sadducee (Josephus, Antiq., XX, viii). These fierce sectaries made with Annas and Caiphas common cause against the Apostles of Christ, and cast them again into prison.高牧師安納斯青睞撒都該人,和他的兒子Ananus 。誰後成為高牧師,是一個Sadducee (約瑟夫, Antiq 。 ,第二十條,八) 。這些激烈sectaries與安納斯和Caiphas共同的事業對基督使徒,及演員再次進監獄。 The Acts leaves us in no doubt as to the motive that inspired the High-Priest and the sectaries: "They were filled with jealousy".這些行為使我們毫無疑問的動機激勵高級祭司和sectaries : “他們充滿了嫉妒。 ” The religious leaders of the Old Law saw their influence with the people waning before the power which worked in the Apostles of Christ.宗教領袖舊的法律認為他們的影響力減弱的人面前的權力,工作中的使徒基督。 An angel of the Lord by night opened the prison doors, and brought the Apostles out, and bade them go and preach in the Temple.一個主的使者,晚上打開了監獄大門,並把使徒了,吩咐他們去宣揚的廟。 The council of the Jews, not finding Peter and John in the prison, and learning of their miraculous deliverance, are much perplexed.安理會的猶太人,而不是尋找彼得和約翰在監獄中,並學習他們的奇蹟般的解脫,很多困惑。 On information that they are teaching in the Temple, they send and take them, but without violence, fearing the people.關於信息,他們教學中的廟,他們發送和接收他們,但沒有暴力,擔心的人。 It is evident throughout that the common people are disposed to follow the Apostles; the opposition comes from the priests and the classes, most of the latter being Sadducees.顯然,全國各地人民的共同處置遵循使徒;反對派來自神父和課程,大部分後者撒都該人。 The council accuses the Apostles that, contrary to its former injunction not to teach in Christ's name, they had filled Jerusalem with Christ's teaching.安理會譴責使徒,與前禁令不教在基督的名字,他們已經填補耶路撒冷與基督的教導。 Peter's defence is that they must obey God rather than men. He then boldly reiterates the doctrine of the Redemption and of the Resurrection.彼得的辯護是,他們必須服從上帝,而不是男人。然後,他再次大膽的理論贖回和復活。 The council is minded to kill the Apostles.安理會是頭腦要殺死使徒。 At this point Gamaliel, a Pharisee, a doctor of the Jewish law, held in honour of all the people, arises in the council in defence of the Apostles.在這一點上加馬利亞,一個法利賽人,一名醫生的猶太法律,舉行紀念所有的人,出現在安理會中捍衛使徒。 He cites precedents to prove that, if the New Teaching be of men, it will be overthrown; and if it be of God, it will be impossible to overthrow it.他引用的先例證明,如果新的教學是男性,它會被推翻,如果是上帝,就不可能推翻它。 Gamaliel's counsel prevails, and the council calls the Apostles, beats them, and lets them go, charging them not to speak in the name of Jesus.加馬利亞的律師普遍存在,安理會呼籲宗徒,拍他們,讓他們去,他們不收費名義發言耶穌。 But the Apostles departed, rejoicing that they were counted worthy to suffer dishonour for the Name.但使徒離去,喜悅,他們算值得遭受恥辱的名字。 And every day, in the Temple and privately they ceased not to teach and to preach Jesus the Christ.每天,在廟和私人他們停止不教,並宣揚耶穌基督。

A murmuring having arisen of the Grecian Jews, that their widows were neglected in the daily ministration, the Apostles, deeming it unworthy that they should forsake the word of God and serve tables, appoint seven deacons to minister. Chief among the deacons was Stephen, a man full of the Holy Spirit.阿淙淙有發生的希臘猶太人,他們的寡婦被忽略的日常服侍,使徒,認為這不值得,他們應該放棄的話,上帝和服務表,任命七名執事部長。最主要的執事是斯蒂芬一個人充滿了聖靈。 He wrought great signs and wonders among the people.他造成巨大的標誌和人民之間的奇蹟。 The anti-Christian Jews endeavour to resist him, but are not able to withstand the wisdom and the spirit by which he speaks.反基督教猶太人努力抵制,但他無法抵擋的智慧和精神,他說。 They suborn witnesses to testify that he has spoken against Moses and the Temple.他們收買證人作證說,他已表示反對摩西和聖殿。 Stephen is seized and brought into the council.斯蒂芬處理帶進安理會。 False witnesses testify that they have heard Stephen say that "this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered to us". All who sat in the council saw Stephen's face, as it had been the face of an angel.虛假的證人作證說,他們已經聽到斯蒂芬說, “這拿撒勒的耶穌不得銷毀這個地方,並應改變習俗摩西交付給我們。 ”所有誰坐在安理會看到斯蒂芬的臉,因為它已經面臨了天使。 He makes a defence, in which he reviews the chief events in the first covenant, and its relation to the New Law.他提出了辯護,他在評語中的主要事件的第一個公約,它的關係的新法律。 They rush upon Stephen, drag him out of the city, and stone him to death.他們急於斯蒂芬時,請將他出城,和石頭他死刑。 And he kneels down and prays: "Lord, lay not this sin to their charge", and dies.他跪,並祈禱: “主,不在於這個罪惡的收費” ,並死亡。 Beginning with the martyrdom of Stephen, a great persecution arose against the Church at Jerusalem; all were scattered abroad throughout Judea and Samaria, except the Apostles.首先是殉道斯蒂芬,偉大的迫害出現反對教會在耶路撒冷;所有散落國外整個朱迪亞和撒馬利亞,除了使徒。 The leader of the persecution was Saul, afterwards to become the great St. Paul, the Apostle of the Gentiles.領導人的迫害是掃羅,後來成為偉大的聖保羅,使徒的外邦人。 The deacon Philip first preaches in Samaria with great fruit.執事菲利普在第一宣揚薩馬利亞懷著極大的成果。 Like all the preachers of the first days of the Church, Philip confirms his preaching by great miracles.像所有的傳教士第一天的教會,菲利普證實他鼓吹的偉大奇蹟。 Peter and John go up to Samaria and confirm the converts whom Philip had made.彼得和約翰高達撒馬利亞和確認人菲利普轉換了。 Philip, commanded by an angel, goes down the road from Jerusalem to Gaza, and on the way converts and baptizes the eunuch of Candace Queen of Ethiopia.菲利普,由一個天使,不用的道路從耶路撒冷前往加沙,並就如何轉換和baptizes宦官的坎德西女王埃塞俄比亞。 Philip is thence transported by Divine power to Azotus and preaches to all the coast cities until be comes to Cæsarea. Philip是再經神聖權力Azotus和宣揚所有沿海城市,直到被來凱撒利亞。

Saul, breathing threatening and slaughter against the disciples of the Lord, sets out for Damascus to apprehend any Christians whom he may find there.掃羅,呼吸和屠殺威脅對門徒的主,規定了對大馬士革的基督徒逮捕任何人,他可能會發現的。 As he draws near to Damascus, the Lord Jesus speaks to him out of the heavens and converts him.正如他即將前往大馬士革,主耶穌說,以他的天空和轉化他。 St. Paul is baptized by Ananias at Damascus, and straightway for some days abides there, preaching in the synagogues that Jesus Christ is the Son of God.聖保羅是洗禮阿納尼亞斯在大馬士革,並馬上幾天遵守那裡,鼓吹在猶太教堂耶穌基督是神的兒子。 He withdraws into Arabia; again returns to Damascus; and after three years be goes up to Jerusalem.他撤回到沙特阿拉伯;再次返回大馬士革,並在三年後可上升到耶路撒冷。 At Jerusalem Paul is at first distrusted by the disciples of Jesus; but after Barnabas narrates to them Paul's marvellous conversion, they receive Paul, and he preaches boldly in the name of Jesus, disputing especially against the Grecian Jews.保羅是在耶路撒冷在第一次信任耶穌的門徒,但之後他們巴爾納巴斯敘述保羅的神奇轉換,他們得到保羅,他鼓吹大膽的名義,耶穌,爭議尤其是對希臘的猶太人。 They plot to kill him; but the Christians bring Paul down to Cæsarea, and send him forth to Tarsus, his native city.他們陰謀殺害他,但帶來的基督徒保羅到該撒利亞腓,並把他提出來塔爾蘇斯,他的城市。

At this epoch Acts describes the Church in Judea, Samaria, and Galilee as "at peace, being builded up, and walking in the fear of the Lord, and by the strength of the Holy Ghost it was multiplied".在這個劃時代的行為說明了教會在朱迪亞,撒馬利亞和加利利為“和平,正在builded ,並走在敬畏耶和華,和強度的聖靈是成倍增加。 ” Peter now goes throughout all parts comforting the faithful.彼得現在,整個地區安慰信徒。 At Lydda he heals the palsied Æneas; and at Joppa he raises the pious widow Tabitha (Greek, Dorcas) from the dead.在Lydda他醫治的顫抖埃涅阿斯;和在約帕,他提出了一個虔誠的遺孀塔比(希臘文,多爾卡絲)從死亡。 These miracles still more confirm the faith in Jesus Christ.這些奇蹟,更證實了信仰耶穌基督。 At Joppa Peter has the great vision of the sheet let down from Heaven containing all manner of animals, of which he, being in a trance, is commanded to kill and eat.在約帕彼得有高瞻遠矚的資產負債表讓從天含有各種形式的動物,其中有他,是在發呆,是指揮殺害和食用。 Peter refuses, on the ground that he cannot eat that which is common and unclean.彼得拒絕,理由是他不能吃的是共同的和不乾淨的。 Whereupon it is made known to him from God, that God has cleansed what was before to the Jew unclean. This great vision, revealed three times, was the manifestation of the will of Heaven that the ritual law of the Jews should cease; and that henceforth salvation should be offered without distinction to Jew and Gentile.於是,它是知道他的上帝,上帝是什麼清洗前的猶太人不潔。這一偉大構想,顯示的3倍,是體現了將天堂的儀式法的猶太人應該停止;和今後應提供救贖不加區分地向猶太人和詹蒂萊。 The meaning of the vision is unfolded to Peter, when he is commanded by an angel to go to Cæsarea, to the Gentile centurion Cornelius, whose messengers were even then come to fetch him.意義上的理想是彼得展開時,他指揮的是一個天使去凱撒利亞,向詹蒂萊百夫長哥尼流的使者甚至然後來接他。 He goes, and hears from Cornelius also the centurion's own vision.他去哪裡,和聽到的百夫長哥尼流還自己的遠見。 He preaches to him and to all assembled; the Holy Ghost descends upon them, and Peter commands that they be baptized.他鼓吹他和所有組裝;的聖靈降臨他們,和彼得的命令,他們受洗。 Returning to Jerusalem, the Jews contend with Peter that he has gone in to men uncircumcised, and eaten with them.返回耶路撒冷,猶太人抗衡彼得說,他已經在男子割包皮,並吃掉他們。 He expounds to them his vision at Joppa, and also the vision of Cornelius, wherein the latter was commanded by an angel to send and fetch Peter from Joppa, that he might receive from Peter the Gospel.他闡述了他們在約帕他的遠見,也是遠景哥尼流,其中後者是指揮一個天使發送和提取彼得從約帕,他可能會收到來自彼得福音。 The Jews acquiesce, glorifying God, and declaring that "unto the Gentiles also hath God granted repentance unto life".猶太人的默許,榮耀上帝,並宣稱: “你們也外邦人悔改上帝上帝賦予你們的生活” 。 Those who had been scattered abroad from Jerusalem at the time of Stephen's martyrdom had travailed as far as Phoenicia, Cyprus, and Antioch preaching Christ; but they preached to none save the Jews.這些誰已經分散在國外從耶路撒冷的時候,斯蒂芬的殉道了travailed至於腓尼基,塞浦路斯,和安提阿宣揚基督;但他們鼓吹, 0票反對拯救猶太人。 The calling of the Gentiles was not yet understood by them.調用的外邦人尚未理解他們。 But now some converts from Cyprus and Cyrene come up to Antioch, and preach the Gospel to the Gentiles.不過,現在一些轉換來自塞浦路斯和昔蘭尼達到安提阿,和傳福音給外邦人。 A great number believe, and turn to the Lord.大量相信,把主。 The report of the work at Antioch comes to the ears of the Church in Jerusalem; and they send Barnabas, "a good man full of the Holy Ghost and of faith", to them.工作報告在安提阿到耳朵的教會在耶路撒冷,他們發送巴爾納巴斯, “一個好人充分的聖靈和信仰” ,給他們。 He takes Paul from Tarsus, and they both dwell at Antioch a whole year, and teach many people.他保羅來自塔爾蘇斯,和他們都住在安提阿整整一年,並教了許多人。 The disciples of Christ are called Christians first at Antioch.基督的門徒被稱為基督徒首先在安提阿。

The rest of Acts narrates the persecution of the Christians by Herod Agrippa; the mission of Paul and Barnabas from Antioch by the Holy Ghost, to preach to the Gentile nations; the labours of Paul and Barnabas in Cyprus and in Asia Minor, their return to Antioch; the dissension at Antioch concerning circumcision; the journey of Paul and Barnabas to Jerusalem, the decision of the Apostolic Council of Jerusalem, the separation of Paul from Barnabas, in whose stead he takes Silas, or Silvanus; Paul's visit to his Asiatic Churches, his foundation of the Church at Philippi; Paul's sufferings for Jesus Christ; Paul's visit to Athens, his foundation of the churches of Corinth and of Ephesus; Paul's return to Jerusalem, his persecution by the Jews; Paul's imprisonment at Cæsarea; Paul's appeal to Cæsar, his voyage to Rome; the shipwreck; Paul's arrival at Rome, and the manner of his life there.其餘的行為敘述了迫害基督徒的希律王阿格里帕;的使命,保羅和巴拿巴從安提阿的聖靈,宣揚聯合國的詹蒂萊的勞動的保羅和巴拿巴在塞浦路斯和小亞細亞,他們返回安提阿;糾紛在安提阿關於割禮;的征途上保羅和巴拿巴耶路撒冷,決定使徒理事會耶路撒冷,分離保羅從巴爾納巴斯,在其代替他西拉斯,或Silvanus ;保羅訪問他亞細亞教會,他的基金會的教堂立;保羅的痛苦耶穌基督;保羅訪問雅典,他的基金會的教堂科林斯和以弗所;保羅回到耶路撒冷,他迫害猶太人;保羅的監禁凱撒利亞;保羅的呼籲愷撒,他航行到羅馬;的沉船;保羅抵達羅馬,並以他的生活。 We see therefore that a more proper title of this book would be "The Beginnings of the Christian Religion". It is an artistic whole, the fullest history which we possess of the manner in which the Church developed.因此,我們看到一個更恰當的標題,這本書將是“起源基督教。 ”這是一個藝術整體,全面的歷史,我們擁有的方式,教會的發展。

THE ORIGIN OF THE CHURCH的由來堂

In Acts we see the fulfilment of Christ's promises.我們看到的行為履行基督的承諾。 In Acts, i, 8, Jesus had declared that the Apostles should receive power when the Holy Ghost should come upon them, and should be His witnesses both in Jerusalem and in all Judea and Samaria, and unto the uttermost parts of the earth.的行為,我日, 8日,耶穌宣布,使徒應該得到權力當聖靈應該給他們,並應他的證人都在耶路撒冷和所有Judea和Samaria ,和你們的uttermost部分地球。 In John, xiv, 12, Jesus had declared: "He that believeth in me, the works that I do, he also shall do, and greater works than these shall he do. Because I go to the Father".在約翰, 14 , 12 ,耶穌曾宣布: “他信說,在我看來,作品,我,他也將這樣做,和更大的作品,他比這些應做。因為我往父那裡去” 。 In these passages is found the key-note of the origin of the Church.在這些通道被發現的關鍵注意到原產地的教會。 The Church developed according to the plan conceived by Christ.教會發達國家根據該計劃所設想的基督。 There is, assuredly, in the narration evidence of the working out of a great plan; for the reason that the writer records the working out of the great design of Christ, conceived in infinite wisdom, and executed by omnipotent power.因此,穩妥,在敘事證據工作的一個偉大計劃的原因,作家的工作記錄了偉大的設計基督,設想中的無窮智慧和執行的權力無所不能。 There is throughout a well-defined, systematic order of narration, an exactness and fullness of detail.有整個一個明確的,系統的順序敘事,一個準確和豐滿的細節。 After the calling of the first twelve Apostles, there is no event in the history of the Church so important as Paul's conversion and commission to teach in Christ's name.後致電第一十二門徒,沒有事件的歷史中教會如此重要的保羅的轉換和教授委員會在基督的名字。 Up to Paul's conversion, the inspired historian of the Acts has given us a condensed statement of the growth of the Church among the Jews.截至保羅的轉換,歷史學家的靈感的行為給了我們一個濃縮聲明增長的教會之間的猶太人。 Peter and John are prominent in the work.彼得和約翰是突出了工作。 But the great message is now to issue forth from the confines of Judaism; all flesh is to see the salvation of God; and St. Paul is to be the great instrument in preaching Christ to the Gentiles.但是,偉大的消息是現在提出的問題的局限猶太教;所有肉是看到上帝的救恩和聖保祿是成為偉大的工具,宣揚基督的外邦人。 In the development of the Christian Church Paul wrought more than all the other Apostles; and therefore in Acts St. Paul stands forth, the prominent agent of God in the conversion of the world.發展中的基督教保羅造成超過所有其他使徒;行為,因此在聖保羅站提出,突出代理人在轉換上帝的世界。 His appointment as the Apostle of the Gentiles does not prevent him from preaching to the Jews, but his richest fruits are gathered from the Gentiles.被任命為使徒的外邦人沒有阻止他宣揚的猶太人,但他最富有成果的收集到的外邦人。 He fills proconsular Asia, Macedonia, Greece, and Rome with the Gospel of Christ; and the greater part of Acts is devoted exclusively to recording his work.他填補proconsular亞洲,馬其頓,希臘和羅馬與基督的福音,以及更大的一部分行為的專門記錄他的工作。

DIVISION OF BOOK劃分的書籍

In the Acts there are no divisions of the narration contemplated by the author. It is open to us to divide the work as we deem fit.這些行為沒有任何分歧的敘事所設想的作者。這是開放給我們的工作分為我們認為合適。 The nature of the history therein recorded easily suggests a greater division of Acts into two parts:的性質,歷史上有記錄表明輕鬆更大司行為分為兩個部分:

The beginning and propagation of the Christian religion among the Jews (1-9);開始和傳播基督教的猶太人( 1月9日) ;

The beginning and propagation of the Christian religion among the Gentiles (10-28).開始和傳播基督教之間的外邦人( 10月28日) 。 St. Peter plays the chief role in the first part; St. Paul, in the second part.聖彼得發揮行政作用,第一部分;聖保羅,在第二部分。

OBJECT對象

The Acts of the Apostles must not be believed to be an isolated writing, but rather an integral part in a well-ordered series.該使徒行傳絕不能認為是一個孤立的寫作,而是一個有機組成部分在一個有序的系列。 Acts presupposes its readers to know the Gospels; it continues the Gospel narrative.行為假定讀者了解福音;它繼續福音說明。 The Four Evangelists close with the account of the Resurrection and Ascension of Jesus Christ.四福音密切與該帳戶的復活和升天的耶穌。 St. Mark is the only one who essays to give any of the subsequent history, and he condenses his account into one brief sentence: "And they went forth and preached everywhere: the Lord working with them, and confirming the word by the signs that followed" (Mark 16:20).聖馬克是唯一誰的論文給予任何隨後的歷史,和他自己的帳戶凝結成一個簡短的一句: “和他們去提出和鼓吹無處不在:上帝同他們一起工作,並確認這個詞的跡象表明,遵循“ (馬可福音16:20 ) 。 Now the Acts of the Apostles takes up the narrative here and records succinctly the mighty events which were wrought by the Holy Ghost through chosen human agents.現在使徒行傳佔用這裡的敘述和記錄簡潔強大的事件而造成的聖靈人通過選擇代理人。 It is a condensed record of the fulfilment of the promises of Jesus Christ.這是一個濃縮記錄履行承諾耶穌基督。 The Evangelists record Christ's promises which He made to the disciples, regarding the establishment of the Church and its mission (Matthew 16:15-20); the gift of the Holy Ghost (Luke 24:49; John 14:16, 17); the calling of the gentiles (Matthew 28:18-20; Luke 24:46, 47).基督的福音紀錄的承諾,他的弟子,關於設立教會及其使命(馬太16:15-20 ) ;禮品的聖靈(路加福音24:49 ;約翰十四時16分, 17 ) ;調用的外邦人(馬太28:18-20 ;路加福音24:46 , 47 ) 。 Acts records the fulfilment.行為記錄履行。 The history begins at Jerusalem and ends at Rome.歷史始於耶路撒冷和在羅馬結束。 With divine simplicity Acts shows us the growth of the religion of Christ among the nations. The distinction between Jew and Gentile is abolished by the revelation to St. Peter; Paul is called to devote himself specially to the Gentile ministry, the Holy Ghost works signs in confirmation of the doctrines of Christ; men suffer and die, but the Church grows; and thus the whole world sees the Salvation of God.隨著神聖的行為告訴我們簡單的增長,基督宗教的國家之一。之間的區別猶太人和詹蒂萊是廢除了啟示聖彼得保羅被稱為投身專門的詹蒂萊部,聖靈工程跡象在確認的理論基督;男子痛苦和死亡,而且教會不斷成長; ,從而對整個世界看到了上帝的救恩。 Nowhere in Holy Writ is the action of the Holy Ghost in the Church so forcibly set forth as in the Acts.沒有任何神聖的令狀的行動聖靈在教會,以便強行規定在行為。 He fills the Apostles with knowledge and power on Pentecost; they speak as the Holy Ghost gave them to speak; the Holy Ghost bids Philip the deacon go to the eunuch of Candace; the same Spirit catches up Philip, after the baptism of the eunuch, and brings him to Azotus; the Holy Ghost tells Peter to go to Cornelius; when Peter preaches to Cornelius and his family the Holy Ghost falls on them all; the Holy Ghost directly commands that Paul and Barnabas be set apart for the Gentile ministry; the Holy Ghost forbids Paul and Silas to preach in Asia; constantly, by the laying on of the Apostles' hands, the Holy Ghost comes upon the faithful; Paul is directed by the Holy Ghost in everything; the Holy Ghost foretells to him that bonds and afflictions await him in every city; when Agabus prophesies Paul's martyrdom, he says: "Thus saith the Holy Ghost: 'So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles'". Acts declares that on the Gentiles the grace of the Holy Ghost is poured out; in the splendid description of St. Stephen's martyrdom he is declared full of the Holy Ghost; when Peter makes his defense before rulers, elders, and scribes, he is filled with the Holy Ghost; often it is declared that the Apostles are filled with the Holy Ghost; Philip is chosen as a deacon because be is full of faith and the Holy Ghost; when Ananias is sent to Paul at Damascus he declares that he is sent that Paul may receive his sight and be filled with the Holy Ghost; Jesus Christ is declared to be anointed with the Holy Ghost; Barnabas is declared to be full of the Holy Ghost; the men of Samaria receive the Holy Ghost by the laying on of the hands of Peter and John.他填補了使徒的知識和力量的降臨,他們講的聖靈給他們講的聖靈出價菲利普執事去太監的坎德西;本著同樣的精神趕上菲利普的洗禮後的太監,並把他Azotus ;的聖靈告訴彼得到哥尼流;當彼得鼓吹以科尼利厄斯和他的家人聖靈落在他們所有的聖靈直接命令,保羅和巴拿巴的規定,除了內政部的詹蒂萊的聖靈禁止保羅西拉斯鼓吹在亞洲;不斷,通過埋設在的使徒手中,聖靈是信徒;保羅指示聖靈的一切;的聖靈預示他認為債券和苦難等待他在每一個城市;當Agabus prophesies保羅的殉道,他說: “因此, saith的聖靈: '所以應在耶路撒冷的猶太人約束人, owneth這一帶,並應提供他的手中外邦人” 。行為的聲明,對外邦人的恩典的聖靈是湧出;在燦爛的描述聖士提反殉道他宣布全面的聖靈;當彼得使得他的防守面前統治者,老年人,和文士,他是充滿聖靈;常常是宣布,使徒是充滿聖靈;菲利普被評為執事,因為是充滿了信心和聖靈;當阿納尼亞斯發送給保羅,他在大馬士革宣布,他是發送保羅可能會收到他的視線,並充滿聖靈;耶穌基督被宣布為受膏者的聖靈;巴拿巴被宣布為充分的聖靈;的男子薩馬里亞收到聖靈所奠定的手中的彼得和約翰。 This history shows the real nature of the Christian religion; its members are baptized in the Holy Ghost, and are upheld by His power.這段歷史表明,真正的性質基督教派;其成員受洗的聖靈,是維護自己的權力。 The source in the Church of infallible truth in teaching, of grace, and of the power that resists the gates of Hell is the Holy Ghost.該消息人士在教會的絕對真理在教學,寬限期,和力量,抗拒了地獄之門是聖靈。 By the power of the Spirit the Apostles established the Church in the great centres of the world: Jerusalem, Antioch Cyprus, Antioch of Pisidia, Iconium, Lystra, Derbe, Philippi, Thessalonica, Beræa, Athens, Corinth, Ephesus, and Rome.由電力精神使徒教會成立的偉大中心的世界:耶路撒冷,安提阿塞浦路斯,安提阿的彼西底的安提阿, Iconium , Lystra , Derbe ,立,塞薩洛尼卡, Beræa ,雅典,科林斯,以弗所,和羅馬。 From these centres the message went to the surrounding lands.這些中心的信息到周圍的土地。 We see in the Acts the realization of Christ's promises just before his Ascension: "But ye shall receive power when the Holy Ghost is come upon you; and ye shall be my witnesses both in Jerusalem and in all Judea, and Samaria, and unto the uttermost parts of the earth".我們認為,這些行為實現基督的諾言就在他的阿森松: “你們應領取的時候是在聖靈降臨你;和葉應我國證人都在耶路撒冷和猶太全地,和撒瑪利亞,你們的uttermost部分的地球“ 。 In the New Testament Acts forms a necessary connecting-link between the Gospels and the Epistles of St. Paul.在新約的行為構成了一個必要的連接,之間的聯繫福音和書信聖保羅。 It gives the necessary information concerning the conversion of St. Paul and his apostolate, and also concerning the formation of the great Churches to which St. Paul wrote his Epistles.它給了必要的資料轉換聖保羅和他的使徒,並就形成的偉大教會的聖保祿寫下書信。

AUTHENTICITY真實性

The authenticity of the Acts of the Apostles is proved be intrinsic evidence; it is attested by the concordant voice of tradition.的真實性,使徒行傳證明是內在的證據,它是證明了這和諧的聲音傳統。 The unity of style of Acts and its artistic completeness compel us to receive the book as the work of one author.統一風格的行為和藝術的完整性迫使我們收到的圖書的工作,一位作者。 Such an effect could never arise from the piecing together bits of writings of different authors.這種影響可能不會產生拼湊位不同作者的著作。 The writer writes as an eyewitness and compaction of Paul.作者寫道作為目擊者和壓實保羅。 The passages xvi, 10 - 17; xx, 5-15; xxi, 1-18; xxvii, 1; xxviii, 16 are called the We passages.通道十六, 10 - 17 ;二十, 5月15日;二十一, 1月18日;二十七, 1 ;二十八, 16個被稱為我們的段落。 In these the writer uniformly employs the first person plural, closely identifying himself with St. Paul.在這些作家統一採用第一人稱複數,密切合作,找出自己與聖保羅。 This excludes the theory that Acts is the work of a redactor.這不包括理論的行為是工作的redactor 。 As Renan has well said, such use of the pronoun is incompatible with any theory of redaction.由於具有良好的勒南說,如使用代詞是不符合任何理論的編輯。 We know from many proofs that Luke was the companion and fellow-labourer of Paul.我們知道許多證據證明路加福音是同伴和同胞勞動者的保羅。 Writing to the Colossians, in his salutation Paul associates with himself, "Luke, the beloved physician" (iv, 14).書面形式向歌羅西書,保羅在他的稱謂與本人聯繫, “盧克,親愛的醫生” (四, 14 ) 。 In II Tim., iv, 11 Paul declares: "Only Luke is with me". To Philemon (24) Paul calls Luke his fellow-worker.在二蒂姆。 ,四, 11日保宣布: “只有盧克是我的。 ”為了腓利門書( 24 )保羅呼籲他的同胞盧克工人。 Now in this article, we may suppose the Lucan authorship of the third Gospel as proved.現在,在本文中,我們可以假設盧坎著作權第三福音作為證明。 The writer of Acts in his opening sentence implicitly declares himself to be the author of the third Gospel.筆者在他的行為開頭一句含蓄地宣布自己是作者的第三福音。 He addresses his work to Theophilus, the addressee of the third Gospel; he mentions his former work and in substance makes known his intention of continuing the history which, in his former treatise, he had brought up to the day when the Lord Jesus was received up.他談到他的工作奧菲勒斯,收件人第三福音;他提到了他以前的工作和物質使已知的,他打算繼續它的歷史,在他的前論文,他提出了有一天,主耶穌已收到向上。 There is an identity of style between Acts and the third Gospel.有身份的風格和行為之間的第三個福音。 An examination of the original Greek texts of the third Gospel and of the Acts reveals that there is in them a remarkable identity of manner of thinking and of writing.審查原來希臘文的第三個福音和行為表明,他們是在顯著特徵的思維方式和寫作。 There is in both the same tender regard for the Gentiles, the same respect for the Roman Empire, the same treatment of the Jewish rites, the same broad conception that the Gospel is for all men.有兩個相同的投標方面的外邦人,同時尊重羅馬帝國,同樣的待遇猶太宗教儀式,同樣廣泛的概念,該福音是所有男性。 In forms of expression the third Gospel and the Acts reveal an identity of authorship.在表現形式的第三次福音的行為顯示出身份的作者。 Many of the expressions usual in both works occur but rarely in the rest of the New Testament; other expressions are found nowhere else save in the third Gospel and in the Acts.許多表現形式的作品一般都很少出現,但在其餘的新約全書;其他表現形式被發現無處保存在第三福音和行為。 If one will compare the following expressions in the Greek, he will be persuaded that both works are of the same author:如果將比較下列詞彙在希臘,他將說服,這兩個工程是同一作者:

Luke, i, 1-Acts, xv, 24-25;盧克,我, 1 -行為,十五, 24日至25日;

Luke, xv, 13-Acts, i, 5, xxvii, 14, xix, 11;盧克,十五, 13行為,我日, 5日,二十七, 14 , 19 , 11 ;

Luke, i, 20, 80-Acts, i, 2, 22, ii, 29, vii, 45;盧克,我, 20 , 80行為,我, 2 , 22 ,二, 29日,七, 45 ;

Luke, iv, 34-Acts, ii, 27, iv, 27, 30;盧克,四, 34行為,二, 27日,四, 27 , 30 ;

Luke, xxiii, 5-Acts, x, 37;盧克,二十三, 5行為,第十, 37 ;

Luke, i, 9-Acts, I, 17;盧克,我9行為的,我, 17 ;

Luke, xii, 56, xxi, 35-Acts xvii, 26.盧克,第十二章, 56 , 21 , 35行為十七, 26 。

The last-cited parallel expression, to prosopon tes ges, is employed only in the third Gospel and in Acts.最後引用並行表達,以prosopon檢驗水電站,是聘用第三福音和行為。 The evidence of the Lucan authorship of Acts is cumulative.的證據盧坎著作權行為的累積。 The intrinsic evidence is corroborated by the testimonies of many witnesses.內在證據是確鑿的許多證人的證詞。 It must be granted that in the Apostolic Fathers we find but faint allusions to the Acts of the Apostles.它必須是想當然地認為在使徒教父我們發現,但微弱的典故的使徒行傳。 The Fathers of that age wrote but little; and the injury of time has robbed us of much of what was written.父親寫的,但這個年齡不大;和損傷的時候了搶劫我們的大部分是書面。 The Gospels were more prominent in the teachings of that day and they consequently have a more abundant witness.福音了更加突出的教誨,在這一天,他們因此有更豐富的證人。 The canon of Muratori contains the canon of Scriptures of the Church of Rome in the second century.佳能的穆拉托裡包含了佳能的聖經教會在羅馬的第二個世紀。 Of Acts it declares: "But the Acts of all the Apostles are written in one book, which for the excellent Theophilus Luke wrote, because he was an eyewitness of all".行為宣布: “但是,所有的行為是使徒寫的一本書,其中的傑出西奧菲勒路加福音寫道,因為他是一名目擊者的一切” 。 In "The Doctrine of Addai", which contains the ancient tradition of the Church of Edessa, the Acts of the Apostles are declared to be a part of the Holy Scripture (Doctrine of Addai, ed. Phillips, 1876, 46).在“中庸Addai ” ,其中載有古老傳統的教會埃德薩的使徒行傳被宣布為部分聖經(學說Addai ,教育署。菲利浦斯, 1876年, 46歲) 。 The twelfth, thirteenth, fourteenth, and fifteenth chapters of St. Irenæus's third book "Against Heresies" are based upon the Acts of the Apostles.第十二,第十三,第十四和第十五章聖Irenæus的第三本書“反對異端”所依據的使徒行傳。 Irenæus convincingly defends the Lucan authorship of the third Gospel and Acts, declaring: "But that this Luke was inseparable from Paul, and was his fellow-labourer in the Gospel, he himself clearly evinces, not as a matter of boasting, but as bound to do so, by the truth itself. . . And all the remaining facts of his courses with Paul, he recounts. . . As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, etc." Irenæus令人信服地捍衛盧坎著作權第三福音和行為,宣布: “但是,這路是分不開的保羅,是他的同胞,勞動者的福音,明確表現出他本人,而不是作為一種吹噓,而是作為約束這樣做,是真理本身。 。 。以及所有剩餘的事實,他的課程,保羅,他回憶。 。 。作為盧克出席了所有這些事件,他仔細地注意到他們以書面形式,因此,他不能被定罪的謬誤或boastfulness等“ Irenæus unites in himself the witness of the Christian Church of the East and the West of the second century. He continues unchanged the teaching of the Apostolic Fathers. Irenæus團結在自己的證人的基督教教會的東方和西方的第二個世紀。他繼續不變的教學使徒教父。 In his treatise "On Fasting" Tertullian accepts Acts as Holy Scripture, and calls them the "Commentary of Luke".在他的論文“絕食”良接受行為作為聖經,並呼籲他們“評注路加福音” 。 In his treatise "On Prescription against Heretics", xxii, Tertullian is strong in asserting the canonicity of Acts: "And assuredly, God fulfilled his promise, since it is proved in the Acts of the Apostles that the Holy Ghost did come down. Now they who reject that Scripture can neither belong to the Holy Ghost, seeing that they cannot acknowledge that the Holy Ghost has been sent as yet to the disciples, nor can they presume to be a church themselves, who positively have no means of proving when, and with what infant-nursings this body was established."在他的論文“對異端處方” ,二十二,良強勁的主張正規的行為: “穩妥,上帝履行自己的諾言,因為它證明在使徒行傳的聖靈沒有降下來。現在,他們誰拒絕聖經既不能屬於聖靈,看到他們不能承認,聖靈已發出尚未門徒,也不能推定是教會自己,誰沒有積極手段證明時,並與嬰兒護理成立這個機構。 “ Again, in chapter xxiii of the same treatise, he issues a challenge to those who reject Acts: "I may say here to those who reject the Acts of the Apostles: It is first necessary that you show us who this Paul was; both what he was before he became an Apostle, and how he became an Apostle" etc. Clement of Alexandria is a clear witness.同樣,在第二章第二十三同一論文,他的問題的挑戰,誰拒絕這些行為: “我可以說這裡是誰拒絕使徒行傳:它首先是必要的,你向我們展示這保羅是誰都有什麼他是在他成為使徒,以及他如何成為一個使徒“等克萊門特亞歷山大是一個明確的證人。 In "Stromata", v, 11, he declares: "Most instructively, therefore, says Paul in the Acts of the Apostles: 'The God that made the world, and all things in it, being the Lord of Heaven and of earth, dwelleth not in temples made with hands'" etc. (Acts 17:24, 25).在“ Stromata ” ,第五章, 11日,他宣布: “大多數instructively ,因此說,保羅在使徒行傳: '上帝,使世界,一切事物在它被天公和地球, dwelleth不是在寺廟與手“等(使徒17:24 , 25 ) 。 Again, in chapter xii, he states: "As Luke, in the Acts of the Apostles, relates that Paul said: 'Men of Athens, I perceive that in all things, ye are greatly superstitious'".再次,在第十二章,他說: “正如路加福音,在使徒行傳,涉及保羅說: '男子在雅典,我認為,在所有的事情,你們非常迷信” 。 In Hom., xiii, on Genesis, ii, Origen asserts the Lucan authorship of Acts as a truth that all the world accepted.在舂坎。 ,十三,成因,二,奧利人稱盧坎著作權行為作為一個事實,即世界上所有接受。 Eusebius (Hist. Eccl., III, xxv) places Acts among ta homologoumena, the books of which no one has doubted.優西比烏( Hist. Eccl 。 ,三, XXV )號決議中的地方行為鉭homologoumena ,書籍,其中沒有任何人懷疑。 The authenticity of Acts is so well proved that even the sceptical Renan was forced to declare: "A thing beyond all doubt is that the Acts have the same author as the third Gospel, and are a continuation of the same. One finds no necessity to prove this fact, which has never seriously been denied. The prefaces of the two writings, the dedication of both the one and the other to Theophilus, the perfect resemblance of ideas and manner of expression furnish a convincing demonstration of the fact" (Les Apôtres, Introd., p. x).行為的真實性以及證明是如此,甚至懷疑雷南維被迫宣布: “事是毫無疑問的行為具有相同的作者為第三個福音,並繼續同。之一認為,沒有必要這一事實證明,它從來沒有認真被拒絕。的序跋兩個著作,獻身精神的一個,另一個奧菲勒斯,完善的相似的想法和表達方式提供了令人信服的事實證明“ (法國Apôtres , Introd 。 ,第X )來完成。 Again he says: "The third Gospel and the Acts form a well-ordered work, written with reflection and even with art, written by the same hand, and with a definite plan. The two works taken together form a whole, having the same style, presenting the same characteristic expressions, and citing the Scripture in the same manner" (ibid., p. xi).他再次表示: “第三個福音的行為形成一個有序的工作,撰寫的反映,甚至與藝術,寫的同樣的手,並有明確的計劃。這兩個工程結合起來構成一個整體,具有相同的風格,提出了同樣的特徵表現,並引用聖經的同樣方式“ (同上,第11 ) 。

OBJECTIONS AGAINST THE AUTHENTICITY反對真實性

Nevertheless this well-proved truth has been contradicted.不過這也證實了違背事實真相。 Baur, Schwanbeck, De Wette, Davidson, Mayerhoff, Schleiermacher, Bleek, Krenkel, and others have opposed the authenticity of the Acts.鮑爾, Schwanbeck ,者Wette ,戴維森, Mayerhoff ,施萊爾馬赫, Bleek , Krenkel ,和其他人反對真實性的行為。 An objection is drawn from the discrepancy between Acts ix, 19-28 and Gal., i, 17, 19.一項反對,則是從行為之間的差異九, 19日至28日和半乳糖。 ,我, 17 , 19 。 In the Epistle to the Galatians, i, 17, 18, St. Paul declares that, immediately after his conversion, he went away into Arabia, and again returned to Damascus.在書信的加拉太,我, 17 , 18 ,聖保羅宣布,他的轉換後,他就走了到沙特阿拉伯,並再次返回大馬士革。 "Then after three years, I went up to Jerusalem to visit Cephas." “那麼三年後,我走到耶路撒冷訪問Cephas 。 ” In Acts no mention is made of St. Paul's journey into Arabia; and the journey to Jerusalem is placed immediately after the notice of Paul's preaching in the synagogues.行為沒有提到聖保祿旅沙特阿拉伯和旅程耶路撒冷放在後立即通知保羅的說教中的猶太教堂。 Hilgenfeld, Wendt, Weizäcker, Weiss, and others allege here a contradiction between the writer of the Acts and St. Paul. Their charge is vain: There is here verified what is the usual fact when two inspired writers narrate synchronistic events. Hilgenfeld ,溫特, Weizäcker ,魏斯,聲稱在這裡和其他矛盾的作家的行為和聖保羅。他們的收費是徒勞的:這裡有什麼是驗證通常事實上當兩個啟發作家敘述同步活動。 No writer of either Testament had in mind to write a complete history.沒有作者的任何遺囑想到寫一份完整的歷史記錄。 Out of the great mass of words and deeds they grouped together those things which they deemed best for their scope.在廣大的言行,他們組合在一起的東西,他們認為最好的適用範圍。 They always concur on the great lines of the doctrines and the main facts; they differ in that one omits certain things which another relates.他們總是同意的偉大的理論,路線和主要事實;他們不同的,一個忽略了某些東西,另一個涉及。 The writers of the New Testament wrote with the conviction that the world had already received the message by oral communication.的作者寫道:在新約聖經的信念,即世界已收到郵件的口頭交流。 Not all could have a manuscript of the written word, but all heard the voice of those who preached Christ.並非所有有可能手稿文字,但大家都聽到的聲音,這些誰鼓吹基督。 The intense activity of the first teachers of the New Law made it a living reality in every land.激烈的活動,首先教師在新法律了一個活生生的現實中的每一塊土地。 The few writings which were produced were considered as supplementary to the greater economy of preaching.這些為數不多的作品製作了被視為補充,以更大的經濟說教。 Hence we find notable omissions in all the writers of the New Testament; and every writer has some things proper to himself.因此,我們發現明顯的遺漏,所有作家的新約全書;和每一個作家有一些適當的事情對自己說。 In the present instance the writer of Acts has omitted St. Paul's journey into Arabia and sojourn there.在目前情況下,作者的行為而略去聖保祿旅程到沙特阿拉伯和滯留那裡。 The evidence of the omission is in the text itself.的證據不作為本身的案文。 In Acts 9:19, the writer speaks of St. Paul's sojourn in Damascus as covering a period of "certain days". 9點19的行為,作者談到聖保祿滯留在大馬士革為涵蓋一段時期的“特定日子” 。 This is the indefinite description of a relatively short space of time.這是無限期描述相對較短的時間內。 In Acts, ix, 23, he connects the next event narrated with the foregoing by declaring that it came to pass "after many days were fulfilled".行為,九, 23歲,他的下一個事件連接敘述上述宣布,它來到通行證“後,許多天得到滿足。 ” It is evident that some series of events must have had place between the "certain days" of the nineteenth verse, and the "many days" of the twenty-third verse; these events are Paul's journey into Arabia, his sojourn there, and his return to Damascus.很明顯,一些一系列的活動,必須有地方之間的“某些日子”第十九詩,而“多天”的第二十三詩句;這些事件是保羅的旅程到沙特阿拉伯,他旅居那裡,和他的返回大馬士革。 Another objection is urged from I Thess., iii, 1, 2, compared with Acts xvii, 14, 15, and xviii, 5.另一種反對意見是呼籲從我Thess 。 ,三,一,二,比較的行為十七, 14 , 15和18 , 5 。 In Acts, xvii, 14, 15, Paul leaves Timothy and Silas at Beræa, with a commandment to come to him at Athens.行為, 17 , 14 , 15 ,保羅離開霍震霆和西拉斯在Beræa ,以誡命來他在雅典。 In Acts, xviii, 5, Timothy and Silas come out of Macedonia to Paul at Corinth.行為, 18日, 5日,霍震霆和西拉斯出來的馬其頓保羅在科林斯。 But in I Thess., iii, 1, 2, Timothy is sent by Paul out of Athens to Thessalonica, and no mention is made of Silas.但是,在我Thess 。 ,三, 1 , 2 ,蒂莫發送保羅離開雅典塞薩洛尼卡,並沒有提到西拉斯。 We must appeal to the principle that when a writer omits one or more members in a series of events he does not thereby contradict another writer who may narrate the thing omitted.我們必須呼籲的原則是,當一名作家省略了一個或多個成員在一系列的活動,他並不因此而違背另一作家誰可以講述的東西省略。 Timothy and Silas came down from Beræa to Paul at Athens.霍震霆和西拉斯下來從Beræa保羅在雅典。 In his zeal for the Macedonian churches, Paul sent Timothy back from Athens to Thessalonica, and Silas to some other part of Macedonia.在他的熱情馬其頓教堂,保羅發送蒂莫從雅典回到塞薩洛尼卡,和西拉斯其他一些部分馬其頓。 When they return out of Macedonia they come to Paul at Corinth.當他們返回的馬其頓他們來到保羅在科林斯。 Acts has omitted their coming to Athens and their return to Macedonia. In Acts many things are condensed into a narrow compass.他們的行為而略去來雅典並讓他們返回到馬其頓。行為許多事情是濃縮成一個狹隘的指南針。 Thus, to the Galatian ministry of Paul, which must have lasted a considerable time, Acts devotes the one sentence: "They passed through the region of Phrygia and Galatia" (Acts 16:6).因此,該部的保羅加拉太,其中必須有持續了相當長的時間,行為投入了一句: “他們通過該區域的Phrygia和加拉提亞” (使徒16時06 ) 。 The fourth journey of Paul to Jerusalem in described in one verse (Acts 18:22).第四旅保羅在耶路撒冷的一個詩句中所描述(使徒18時22分) 。 The objection is urged that, from Acts, xvi, 12, it is evident that the author of the Acts was with Paul in the foundation of the Church at Philippi. Therefore, they say that, since Luke was at Rome with Paul when he wrote thence to the Philippians, had Luke been the author of Acts, Paul would have associated Luke with himself in his salutation to the Philippians in the letter which he wrote them.異議要求,行為,本篤十六世, 12日,很顯然,作者的行為是在與保羅的基礎上立的教會。因此,他們說,因為路是保羅在羅馬時,他寫道:然後向腓利,已盧克被作者的行為,保羅將與自己相關的盧克在他的稱謂的腓利的信中,他寫道:他們。 On the contrary, we find in it no mention of Luke; but Timothy is associated with Paul in the salutation.相反,我們發現,它沒有提到盧克;但提摩太與保羅的稱呼。 This is a mere negative argument, and of no avail.這僅僅是一種消極的論點,無濟於事。 The apostolic men of that day neither sought nor gave vain personal recognition in their work.使徒男人這一天既不尋求也不給白白個人承認他們的工作。 St. Paul wrote to the Romans without ever mentioning St.聖保祿寫信給羅馬人卻從來不提街 Peter.彼得。 There was no struggle for place or fame among those men.沒有鬥爭的地方或名利之間的男人。 It may hare been that, though Luke was with St. Paul at Philippi, Timothy was the better known to that Church.它可能野兔是,雖然是盧克與聖保祿在立,霍震霆是更好地了解該教會。 Again, at the moment of St. Paul's writing Luke may have been absent from Paul.再次,目前聖保羅書面盧克可能已經不在保羅。

The rationalists allege that there is an error in the discourse of Gamaliel (Acts 5:36).在理性主義聲稱,有一個錯誤的話語加馬利亞(使徒5時36分) 。 Gamaliel refers to the insurrection of Theodas as a thing that had happened before the days of the Apostles, whereas Josephus (Antiq., XX, v, 1) places the rebellion of Theodas under Fadus, fourteen years after the date of the speech of Gamaliel.加馬利亞指叛亂的Theodas作為事情發生前幾天的使徒,而約瑟夫( Antiq. ,第XX號,五, 1 )地方的叛亂Theodas下Fadus ,十四年的日期後的講話加馬利亞。 Here, as elsewhere, the adversaries of Holy Scripture presuppose every writer who disagrees with the Holy Scripture to be right.在這裡,與其他地方一樣,在對手的聖經假定每一個作家誰不同意聖經是正確的。 Every one who has examined Josephus must be struck by his carelessness and inaccuracy. He wrote mainly from memory, and often contradicts himself.每一個誰審查約瑟夫必須在他的疏忽和不準確的。他寫道主要來自內存,並經常違背自己。 In the present instance some suppose that he has confused the insurrection of Theodas with that of a certain Mathias, of whom he speaks in Antiq., XVII, vi, 4.在目前情況下的一些假設,他混淆了起義的Theodas與某恩威,其中他談到在Antiq 。 ,十七,六, 4 。 Theodas is a contraction of Theodoros, and is identical in signification with the Hebrew name Mathias, both names signifying, "Gift of God". Theodas是收縮塞奧佐,是相同的意義與希伯萊名字恩威,標誌著這兩個名字, “上帝的禮物” 。 This is the opinion of Corluy in Vigouroux, "Dictionnaire de la Bible".這是輿論的Corluy在Vigouroux , “詞典德拉薩聖經” 。 Against Corluy's opinion it may rightly be objected that Gamaliel clearly intimates that the author of the insurrection of which he speaks was not actuated by holy motives.對Corluy的意見可能正確地反對說,加馬利亞明確親密,作者的起義,他說沒有驅動的神聖動機。 He speaks of him as a seditious man, who misled his followers, "giving himself out to be somebody". But Josephus describes Mathias as a most eloquent interpreter of the Jewish law, a man beloved by the people, whose lectures those who were studious of virtue frequented.他談到他是一個煽動性的人,誰誤導了他的追隨者, “讓自己是別人。 ”但是,約瑟夫介紹馬蒂亞斯作為一個最有說服力的解釋猶太法律,一名男子心愛的人,他的演講者誰是好學經常光顧的美德。 Moreover, he incited the young men to pull down the golden eagle which the impious Herod had erected in the Temple of God.此外,他還煽動年輕人下拉金鷹其中impious希律已豎立在上帝的聖殿。 Certainly such an act was pleasing to God, not the act of an impostor.當然,這種行為是神所喜悅的,而不是該法的一個騙子。 The argument of Gamaliel is based on the fact that Theodas claimed to be something which he was not.加馬利亞的論點是基於一個事實,即Theodas聲稱是東西他沒有。 The character of Theodas as given by Josephus, XX, v, 1, accords with the implied character of the Theodas of Acts.其性質Theodas作為由約瑟夫,二十,五, 1 ,符合暗示性質Theodas的行為。 Were it not for the discrepancy of dates, the two testimonies would be in perfect accord.如果沒有差異的日期,雙方的證詞將在完善協議。 It seems far more probable, therefore, that both writers speak of the same man, and that Josephus has erroneously placed his epoch about thirty years too late.它似乎更可能的,因此,這兩個作家說的是同一個人,而且也錯誤地約瑟夫他劃時代約三十年為時已晚。 Of course it is possible that there may have been two Theodases of similar character: one of the days of Herod the Great, whom Josephus does not name, but who is mentioned by Gamaliel; and one in the days of Cuspius Fadus the procurator of Judea, whose insurrection Josephus records.當然有可能,有可能是兩個Theodases類似的性質:一個天的希律王大,人約瑟夫沒有名字,但誰是提到加馬利亞; ,一個在天Cuspius Fadus檢察朱迪亞,其叛亂約瑟夫記錄。 There must have been many of such character in the days of Herod the Great, for Josephus, speaking of that epoch, declares that "at this time there were ten thousand other disorders in Judæa which were like tumults" (Antiq., XVII, x, 4).肯定還有許多此類性質的天希律大,對約瑟夫說的時代,宣稱, “在這個時候有一萬其他疾病的猶太其中像tumults ” ( Antiq. ,十七,第十, 4 ) 。

It is urged that the three accounts of the conversion of St. Paul (Acts 9:7; 22:9; 26:14) do not agree.這是敦促這三個賬戶的轉換聖保羅(使徒9時07分; 22時零九; 26:14 )不同意。 In Acts, ix, 7, the author declares that "the men that journeyed with Paul stood speechless, hearing the voice, but beholding no man".行為,第九,第7 ,作者宣稱, “該男子說, journeyed保羅站在啞口無言,聽到聲音,但沒有人看見。 ” In xxii, 9, Paul declares: "And they that were with me beheld indeed the light; but they heard not the voice of Him that spake to me".在22日, 9日,保宣布: “他們是我看見確實根據,但他們聽到的聲音,沒有他, spake給我。 ” In xxvi, 14, Paul declares that they all fell to the earth, which seems to contradict the first statement, that they "stood speechless".在26 , 14 ,保羅宣布,它們都掉到地球,這似乎矛盾的第一次發言,他們“站在無話可說” 。 This is purely a question of circumstantial detail, of very minor moment.這純粹是偶然的細節問題,非常輕微的時刻。 There are many solutions of this difficulty.有許多解決這一困難。 Supported by many precedents, we may hold that in the several narrations of the same event inspiration does not compel an absolute agreement in mere extrinsic details which in nowise affects the substance of the narration.支持的許多先例,我們可能會認為,在幾個述同一事件不會迫使靈感絕對協議僅僅是外在的細節在nowise影響的實質敘事。 In all the Bible, where the same event is several times narrated by the same writer, or narrated by several writers, there is some slight divergency, as it is natural there should be with those who spoke and wrote from memory.在所有的聖經,在同一事件多次講述了同樣的作家,或講述一些作家,有一些輕微的發散,因為它是自然的,應該說與這些誰寫的內存。 Divine inspiration covers the substance of the narration.神聖的靈感涉及實質內容的敘述。 For those who insist that divine inspiration extends also to these minor details there are valid solutions.對於那些誰堅持神聖的靈感也延伸到這些小細節有有效的解決辦法。 Pape and others give to the eistekeisan the sense of an emphatic einai, and thus it could be rendered: "The men that journeyed with him became speechless", thus agreeing with xxvi, 14.帕普和其他給予eistekeisan意義上的一個有力的einai ,因此它可以提供: “該男子說,他成為journeyed無話可說” ,因此同意26 , 14 。 Moreover, the three accounts can be placed in agreement by supposing that the several accounts contemplate the event at different moments of its course.此外,這三個賬戶可以放在協議的假定考慮的幾個賬戶的事件在不同的時刻,它的課程。 All saw a great light; all heard a sound from Heaven.都看到一個偉大輕;都聽到聲音從天堂。 They fell on their faces in fear; and then, arising, stood still and speechless, while Paul conversed with Jesus, whose articulate voice he alone heard.砲彈落在他們臉上的恐懼;然後產生,停步和啞口無言,而保羅交談與耶穌,其明確的聲音,他僅聽到。 In Acts, ix, 7, the marginal reading of the Revised Edition of Oxford should be accepted: "hearing the sound".行為,第九,第7 ,邊際讀修訂版牛津應當接受: “聽聲音” 。 The Greek is akoyontes tes phones.希臘是akoyontes測試手機。 When the writer speaks of the articulate voice of Christ, which Paul alone heard, he employs the phrase outer phrase, ekousan phonen.當筆者談到闡明基督的聲音,其中就有聽到保羅,他僱用了一句短語外, ekousan phonen 。 Thus the same term, phone, by a different grammatical construction, may signify the inarticulate sound of the voice which all heard and the articulate voice which Paul alone heard.因此,任期相同,電話,由不同的語法結構,可能意味著口齒不清健全的聲音都聽到的聲音和闡明其中僅聽到保羅。

It is urged that Acts, xvi, 6 and xviii, 23 represent Paul as merely passing through Galatia, whereas the Epistle to the Galatians gives evidence of Paul's longer sojourn in Galatia.這是敦促行為,第十六屆,第6和第XVIII , 23代表保羅僅僅通過加拉提亞,而書信向加拉太提供證據保羅的長期滯留在加拉提亞。 Cornely and others answer this difficulty by supposing that St. Paul employs the term Galatia in the administrative sense, as a province, which comprised Galatia proper, Lycaonia, Pisidia, Isauria, and a great part of Phrygia; whereas St. Luke employs the term to denote Galatia proper. Cornely和其他人回答這個困難的假定聖保祿採用長期加拉提亞在行政意義上說,作為一個省,其中包括加拉提亞適當, Lycaonia ,彼西底的安提阿, Isauria ,以及很大一部分Phrygia ;而聖盧克員工任期指加拉提亞適當。 But we are not limited to this explanation; St. Luke in Acts often severely condenses his narrative.但是,我們並不限於這一解釋;聖盧克在行為往往嚴重凝結他的敘述。 He devotes but one verse (xviii, 22) to Paul's fourth journey to Jerusalem; he condenses his narrative of St. Paul's two years of imprisonment at Cæsarea into a few lines.他用,但一詩( 18 , 22 ) ,以保羅的第四次旅程耶路撒冷;他凝結他說明聖保祿兩年監禁在凱撒利亞成幾行。 Thus he may also have judged good for his scope to pass over in one sentence Paul's Galatian ministry.因此,他也可以很好的判斷範圍越過一句話保羅的加拉太部。

DATE OF COMPOSITION日期組成

As regards the date of the Book of Acts, we may at most assign a probable date for the completion of the book.至於日期的圖書的行為,我們可能會在最可能的日期指定為完成這本書。 It is recognized by all that Acts ends abruptly. The author devotes but two verses to the two years which Paul spent at Rome. These two years were in a certain sense uneventful.這是大家公認的行為突然結束。作者致力於但兩個詩句的兩年保羅在羅馬度過。這兩年都在一定意義上波瀾不驚。 Paul dwelt peaceably at Rome, and preached the kingdom of God to all who went in unto him.保羅住在羅馬和平,並宣揚神的國所有誰去告訴他。 It seems probable that during this peaceful epoch St. Luke composed the Book of Acts and terminated it abruptly at the end of the two years, as some unrecorded vicissitude carried him out into other events.看來有可能在此期間和平時代的聖盧克組成預訂行為和終止它突然結束時的兩年裡,因為一些沒有記錄變遷他進行其他活動。 The date of the completion of Acts is therefore dependent on the date of St. Paul's Roman captivity.的日期完成行為因此依賴於日期聖保祿羅馬囚禁。 Writers are quite concordant in placing the date of Paul's coming to Rome in the year 62; hence the year 64 is the most probable date for the Acts.作家是相當一致的配售日期保羅來羅馬在62年,因此今年64是最有可能的日期的行為。

TEXTS OF THE ACTS法规的行为

In the Græco-Latin codices D and E of Acts, we find a text widely differing from that of the other codices, and from the received text.在希腊拉丁codices D和E的行为,我们发现一个文本差别很大,与其他codices ,从收到的案文。 By Sanday and Headlam (Romans, p. xxi) this is called the delta text; by Blass (Acta Apostolorum, p. 24) it is called the beta text.由桑迪和Headlam (罗马,第21 ) ,这是所谓的三角洲文字;由布拉斯(宗徒学报,第24页)这是所谓的试用版的文字。 The famous Latin Codex now at Stockholm, from its size called the Codex Gigas, also in the main represents this text.拉美著名的法典现在在斯德哥尔摩,从它的规模称为法典牡蛎,也主要是这一案文。 Dr. Bornemann (Acta Apost.) endeavoured to prove that the aforesaid text was Luke's original, but his theory has not been received.博士Bornemann (学报Apost 。 )努力证明,上述文字是卢克的原始,但他的理论尚未收到。 Dr. Blass (Acta Apost., p. vii) endeavours to prove that Luke wrote first a rough draft of Acts, and that this is preserved in D and E. Luke revised this rough draft, and sent it to Theophilus; and this revised copy he supposes to be the original of our received text.博士布拉斯(学报Apost 。山口七)努力证明,卢克第一次写一个粗略的草案的行为,这是保存在D和E卢克修订本草图,并送交提阿;和订正他假设的副本是正本的,我们收到的案文。 Belser, Nestle, Zoeckler, and others have adopted his theory. Belser ,雀巢, Zoeckler ,和其他人通过他的理论。 The theory is, however, rejected by the greater number.这一理论,但拒绝了越来越多。 It seems far more probable that D and E contain a recension, wherein the copyists have added, paraphrased, and changed things in the text, according to that tendency which prevailed up to the second half of the second century of the Christian era.这似乎更为可能是D和E包含recension ,其中copyists增加,转述,改变事物的文字,根据这一趋势盛行到下半年的第二个世纪的基督教时代。

THE BIBLICAL COMMISSION圣经委员会

The Biblical Commission, 12 June, 1913, published the following answers to various questions about the Acts: The author of the Acts of the Apostles is Luke the Evangelist, as is clear from Tradition, internal evidence in the Acts themselves and in their relation to the third Gospel (Luke 1:1-4; Acts 1:1-2). The unity of their authorship can be proved critically by their language, style and plan of narrative, and by their unity of scope and doctrine.圣经委员会, 6月12 1913年,出版了以下解答各种问题的行为:作者使徒行传是路加宣道,这是从传统明确,内部证据的行为本身,并在其有关第三个福音(路1:1-4 ;行为1:1-2 ) 。团结的作者可以证明他们的批判语言,风格和计划的说明,并通过统一的范围和原则。 The occasional substitution of the first person plural for the third person so far from impairing, only establishes more strongly their unity of composition and authenticity.偶尔替代的复数第一人称的第三人迄今损害,只有建立更强烈的团结,组成和真实性。 The relations of Luke with the chief founders of the Church in Palestine, and with Paul, the Apostle of the Gentiles; his industry and diligence as an eyewitness and in examining witnesses; the remarkable agreement of the Acts of the Apostles with the Epistles of Paul and with the more genuine historical records, all go to show that Luke had at his command most trustworthy sources, and that he used them in such a manner as to make his work historically authoritative.的关系,卢克与首席创办的教会在巴勒斯坦,并与保罗使徒的外邦人,他的行业和勤奋作为目击者和审查证人;的显着协议的使徒行传与保罗书信与更真实的历史记录,所有前往表明,卢克已经在他的指挥下最值得信赖的来源,他用他们的方式,使他的工作历史上具有权威性。 This authority is not diminished by the difficulties alleged against the supernatural facts he records, by his manner of condensing statements, by apparent disagreements with profane or Biblical history, or by apparent inconsistencies with his own or with other scriptural writings.这项权力是没有减少的困难,据称对超自然的事实,他的记录,他的方式,冷凝报表,由明显的分歧与世俗或圣经历史,或明显不一致的自己或与其他圣经的著作。

Publication information Written by AE Breen.出版信息撰稿声发射布林。 Transcribed by Vernon Bremberg.转录的弗农Bremberg 。 Dedicated to the Cloistered Dominican Nuns of the Monastery of the Infant Jesus, Lufkin, Texas The Catholic Encyclopedia, Volume I. Published 1907.致力于与世隔绝多米尼加修女修道院的婴儿耶稣,拉夫金,得克萨斯州的天主教百科全书,体积一发布1907年。 New York: Robert Appleton Company.纽约:罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. Nihil Obstat , 1907年三月一日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,检查员。 Imprimatur. +John Cardinal Farley, Archbishop of New York认可。 +约翰法利枢机主教,大主教纽约

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(伦敦, 1900年) ;最近的一些版本的使徒行传,在Expositor ( 1900年11月) , 321-335 ;萨巴蒂尔,欧莱雅导演杜万书之Apôtres行为,在一connu和利用中的儿子récit乐Epitres德圣保禄? ,在Bioliothèque法国高等商学院(巴黎, 1889年) ,我202-229 ; SOROF ,模具Entstehung之Apostelgeschichte (柏林, 1890年) ;施皮塔,模具Apostelgeschichte ,与ihre Quellen德伦geschichtlichen价值(哈雷, 1891年) 。 Acta Apostolicae Sedis (26 June, 1913); Rome (5 July, 1913).学报Apostolicae位置未定( 13年6月26日) ,罗马( 1913年七月五日) 。


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