Acts of the Apostles使徒行传

General Information一般资料

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.在使徒行传是新约在公元70和90的书面根据路加福音的作者,第五册。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.行为是一个关于耶稣基督的原始基督教社区发展,以及信息传播的早期基督教的说教帐户。It covers the period from the Ascension of Christ (chapter 1) and the Pentecost, to the visit of St. Paul to Rome, where he was placed under house arrest.它涵盖了从基督升天(第1章)和圣灵降临节期间,到圣保罗访问罗马,在那里他被软禁。

The early chapters of Acts contain an idyllic portrait of the Jerusalem community praying together, practicing common ownership of property, and preaching.早期的行为的章节包含一个田园诗般的画像在耶路撒冷祈祷社区一起,实行共同拥有的财产,和说教。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.笔者属性基督教的活力和活动的圣灵,发挥了突出的部分演讲中的行为构成一-书的三分之一,彼得讲道总结前期消息由作者的行为理解三关键的想法是,基督满足了旧约的承诺,即通过他来拯救,而基督教社会是新的选择的人。

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After chapter 10, the emphasis shifts to the spread of Christianity to the Gentiles through the missionary work of St. Paul.经过第10章,重点转移到了基督教传播到外邦人通过圣保罗传教工作。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.相对于早期新如帖前由圣保罗书面约公元51,世界到底是不是认为迫在眉睫,但已进入依稀遥远的未来退去。约文件的行为很组成的重点是目前的关注,和传播基督教“到天涯海角”(1:8),因此行为是在其进度从耶路撒冷到罗马早期基督教比较详细的介绍。

Anthony J Saldarini安东尼J Saldarini

Bibliography 参考书目
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). DS克劳瑟,Atlas和对使徒(1983年)纲要的行为,E撼神,在使徒行传:评注(1971年); EF哈里森,解释行为(1986年)。

Acts of the Apostles使徒行传

General Information一般资料

The Acts of the Apostles is the fifth book of the New Testament.在使徒行传是第五本书的新约。 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.一个历史工作的第二部分,其中路加福音是第一册,该行为是对下的圣灵冲动基督教教会发展的故事。The Holy Spirit is such a prominent figure in the Acts that the book is sometimes called the Gospel of the Spirit.圣灵是这样的著名人物的行为,这本书有时也被称为圣灵的福音。


Scholars agree that the Acts of the Apostles was written by the same person who wrote the Gospel of Luke.学者们一致认为,使徒行传是由同一人谁写的路加福音写的。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.因为书本身原本进行既不是所有权,也不是作者的名字,然而,这个人的身份是很不明朗。As early as the 2nd century, the work was ascribed to St. Luke, the companion of St. Paul.早在2世纪初,这项工作是归因于圣卢克,在圣保罗的伴侣。

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,然而,导​​致了意见,作者只是在他的处置有一个旅行日记的人谁是真正的圣保罗同伴保管。Thus, the author may have been one of numerous early Christians known later solely from the anonymous pieces of literature they penned.因此,笔者可能被后来单从他们的文学写作匿名件早知道无数基督徒之一。For convenience of reference, scholars continue to refer to the author as Luke.为方便参考,学者不断提及的卢克作者。

Date of Composition日期的组成

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.文字部分(徒16:10-17,20:5-21:18,27:1-28:16)指的是作者作为“我们”是谁与保罗走​​遍之一,但保罗的执行都没有提及,并没有给他的信提到了。 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.因此有学者推断这本书之前保罗的死亡(大约61)和他的信之前,早在公元2世纪的收集编写的。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.因为行为的目的是作为第二卷,然而,这本书必须至少稍微迟于路加福音,和福音几乎肯定晚于马克。The result is to put Luke's two volumes sometime in the last two decades of the 1st century.其结果是把某个时候,在过去的两个世纪的第一年路加两卷。


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).随着开始重叠了卢克的福音结束,行为讲述了在耶路撒冷教会(1-5章)诞生的故事;殉难的斯蒂芬和保罗的转换(6-9章)的彼得的眼睛开放上帝的意图,包括在教堂外邦人(10-12章),保罗的传教旅行(13-19章);保罗的最后一程到耶路撒冷(20-21章),他的逮捕,监禁,和听证会在耶路撒冷和凯撒利亚(21-26章),最后他航行到意大利的罗​​马和他在监狱中,他在等待前凯撒(27-28章)试验监禁。 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,在书中所描述的事件框架的扩展,从它诞生的教会在耶路撒冷,通过帝国,一直到罗马。

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.覆盖了大约30年时间,把这个故事给犹太人在巴勒斯坦的基督教教堂彼得和詹姆斯带领下,有价值的见解,但它发现在显着增长的主要任务集中到外邦人,保罗,谁是追求因此,主要的“英雄”对人类的水平。 Particularly notable are the numerous speeches made by the dominant characters.尤其值得注意的是占主导地位的人物所做的大量发言。 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.保罗在给雅典(章17)Areopagus一个可能已经打算由Luke作为对世界的外邦人传福音的模式。

J. Louis MartynJ.路易斯马丁

Acts of the Apostles使徒行传

Brief Outline简述

  1. The origins of the Church in Jerusalem (1:1-8:3)在耶路撒冷的起源教会(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)从犹太人向詹蒂莱部,包括在撒马利亚传道(8章),保罗的转换(9章),以及詹蒂莱工作凯撒利亚开始(10章)和安提阿(章11,12)过渡
  3. The missionary journeys of Paul (chaps 13 through 28)保罗的(13至28章)传教行程

Acts of the Apostles使徒行传

Advanced Information先进的信息

The Acts of the Apostles is the title now given to the fifth and last of the historical books of the New Testament.在使徒行传现在给第五和新约的历史书籍最后的冠军。The author styles it a "treatise" (1:1).作者的风格它是“论文”(1:1)。It was early called "The Acts," "The Gospel of the Holy Ghost," and "The Gospel of the Resurrection."这是早期称为“行为,”他说:“圣灵福音”和“复活的福音。”It contains properly no account of any of the apostles except Peter and Paul.它包含不正确的使徒彼得和保罗以外的任何账户。John is noticed only three times; and all that is recorded of James, the son of Zebedee, is his execution by Herod.约翰是发现只有三次,而​​所有这是詹姆斯,西庇太的儿子记录,是他由希律执行。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."因此它是不正确的历史的“使徒行传”一这是考虑到在日后的书名,而是“行为的使徒”,或更正确的,“一些使徒的某些行为。” As regards its authorship, it was certainly the work of Luke, the "beloved physician" (comp. Luke 1:1-4; Acts 1:1).至于它的作者,它肯定了卢克的工作,“亲爱的医生”(comp.路加福音1:1-4;徒1:1)。This is the uniform tradition of antiquity, although the writer nowhere makes mention of himself by name.这是古代统一的传统,虽然作家无处使他自己提的名字。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.的风格和对卢克和福音的行为,而单词和短语都使用共同的成语,加强这一意见。

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.笔者第一次出现在16时11分叙事,然后消失,直到保罗的返回腓2年事后,当他和保罗一起离开那个地方(20点06),两人似乎已经对今后的不断同伴结束。 He was certainly with Paul at Rome (28; Col. 4:14).他肯定是在罗马与保罗(28;上校4:14)。Thus he wrote a great portion of that history from personal observation.因此,他写了一个从个人的观察,历史的伟大的一部分。For what lay beyond his own experience he had the instruction of Paul.对于什么超出了他自己的经验奠定了保罗,他的指令。If, as is very probable, 2 Tim.如果一样,是非常可能的,2添。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).是在保罗的第二次入狱写在罗马,卢克与他作为他的忠实伴侣到最后(2添。4:11)然后。

Of his subsequent history we have no certain information.他后来的历史中,我们有没有一定的信息。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."而卢克的福音的设计是给出的性质和在他的历史看,直到他被从他的弟子成天上的基督作品展;及行为,它的续集,给了权力插图和工作时,所有国家之间宣扬福音,“在耶路撒冷开始。” The opening sentences of the Acts are just an expansion and an explanation of the closing words of the Gospel.该法令的开放句子只是一个扩大,对福音的结束词的解释。In this book we have just a continuation of the history of the church after Christ's ascension.在这本书中,我们只是在后基督升天教堂历史的延续。

Luke here carries on the history in the same spirit in which he had commenced it.卢克在这里进行的以同样的精神,他已经开始它的历史。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.这只是一个开端书,本教会成立的历史,在不同的地方,在基督教社会形成的初始步骤所访问的使徒。It records a cycle of "representative events."它记录了周期“代表的事件。”All through the narrative we see the ever-present, all-controlling power of the ever-living Saviour.所有的叙述,我们看到通过不断目前,不断生活救世主全控制力。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在传播国内外经由他的精神,通过他的使徒工具性的男子和他的真理所有的一切。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.而这种历史写作时间可能会搜集到的事实,说明向下延伸到了保罗的第一监禁在罗马的第二年结束。It could not therefore have been written earlier than AD 61 or 62, nor later than about the end of AD 63.因此,它不能被写入早于公元61或62,或不迟于有关公元63月底。Paul was probably put to death during his second imprisonment, about AD 64, or, as some think, 66.保罗很可能把他治死在他第二次入狱,约公元64,或者像有些人认为,66。The place where the book was written was probably Rome, to which Luke accompanied Paul.到书中写的地方可能是罗马,而卢克陪同保罗。

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."对书的内容主要在1:8时,“叶应证人都在耶路撒冷,并在所有犹太和撒玛利亚,和你们地球极处的一部分。对我”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.后指的是已经在“原论”的说法,并在他升天的耶稣基督的行为记录,作者的收益,让一个与该事件有关的情况的帐户,然后记录参照领先事实世界各地的传播和基督教的胜利时的约三十年时间。 The record begins with Pentecost (AD 33) and ends with Paul's first imprisonment (AD 63 or 64).记录开始于五旬节(公元33)和保罗的第一监禁(公元63或64)结束。

The whole contents of the book may be divided into these three parts: (1.) Chaps.书的全部内容可分为三个部分:(1)章。1-12, describing the first twelve years of the Christian church.1-12,描述的前12年的基督教教堂。This section has been entitled "From Jerusalem to Antioch."本节已题为“从耶路撒冷到安提阿。”It contains the history of the planting and extension of the church among the Jews by the ministry of Peter.它包含了种植和犹太人之间的彼得教堂部延伸的历史。(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,保罗的传教旅程,给人的延伸和外邦人的教会之间的种植历史。(3.) Chaps.(3)章。21-28, Paul at Rome, and the events which led to this.21-28,保罗在罗马,和事件而导致的。Chaps.章。13-28 have been entitled "From Antioch to Rome."13-28已题为“从安提阿到罗马。”

In this book it is worthy of note that no mention is made of the writing by Paul of any of his epistles.在这本书这是值得注意的,没有提到是由保罗对他的书信任何书面提出。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.这可能是占的,是作家局限于自己的教会的种植历史,而不是其培训或熏陶这一事实。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.的关系,但是,这之间的历史和保罗的书信是这样的一种,即揭示了这么多的非故意的巧合,作为证明的真实性和真实性都一样,是如此干练地佩利表现在他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." “没有工作,这里不但古代的真实性这么多的测试;无其他有这样众多的联络点与当代历史,政治和地形四面八方是否犹太人,或希腊或罗马。”Lightfoot.莱特富特。(See Paul.)(见保罗。)

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


Advanced Information先进的信息

A person sent by another; a messenger; envoy.另一派出一个人,一个使者,使者。This word is once used as a descriptive designation of Jesus Christ, the Sent of the Father (Heb. 3:1; John 20:21).这个词是曾经作为耶稣基督的描述指定的父亲(希伯来书3:1;约翰20:21)发送。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).它是,但是,一般用作指定的弟子身体的人,他intrusted他的教会组织和他的福音传播,“十二”,因为他们是所谓(太10:1-5;标记3: 14; 6:7,路加福音6:13; 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).我们有四个列出了使徒,一个由每个天气福音(太10:2-4;马克3:16;路加福音6:14),并在行为(1:13)之一。

No two of these lists, however, perfectly coincide.没有这些列出了两个,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).我们的上帝给了他们的“王国的钥匙”,并受到他的精神礼品装他们是创始人和他的教会省长(约翰14时16分,17,26,15点26分,27; 16点07分 - 15)。To them, as representing his church, he gave the commission to "preach the gospel to every creature" (Matt. 28: 18-20).对他们来说,是代表他的教会,他给了委员会,以“传福音给万民听”(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).在他升天,他传达给他们,按照他的诺言,超自然的礼物有资格为他们履行职责(徒2:4他们;林前2:16; 2:7,10,13,林后5: 20,林前11:2)。

Judas Iscariot, one of "the twelve," fell by transgression, and Matthias was substituted in his place (Acts 1:21).犹大,一个“十二,”下降了越轨和马蒂亚斯是取代他的位置(徒1:21)。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).扫罗的塔尔苏斯是事后添加到他们的数量(徒9:3-20; 20:4; 26:15-18;提前1:12; 2:7;提摩太后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.卢克给予一定的彼得,约翰,和两个Jameses(徒12:2,17; 15:13; 21:18)帐户,但除了这一点,我们知道从原twelve休息真实的历史无关。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).之后,詹姆斯大(徒12:2),詹姆斯就义欠通常居住在耶路撒冷,而保罗,“未受割礼的使徒”,通常作为一个在外邦人传教(加拉太书2:8)行驶。

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).这是使徒和必要的(1)特征,他们应该已经看到了主,并能对他和他的复活作证,从个人知识(约翰15时27分;行为1时21分,22;林前9。 :1;使徒22时14分,15岁)。(2.) They must have been immediately called to that office by Christ (Luke 6:13; Gal. 1:1). (2)他们必须已马上打电话给该办公室由基督(路6时13分;加拉太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)至关重要的是,他们应该infallibly的灵感,从而对所有的错误和失误在他们的公开教学担保,无论是字或以书面(约14:26; 16:13;帖前2:13) 。(4.) Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Cor. 12:8-11).(4)资格是另一个奇迹的工作功率(马可福音十六点20;徒2点43分;林前12:8-11)。The apostles therefore could have had no successors.使徒因此可能暂时还没有接班人。They are the only authoritative teachers of the Christian doctrines.它们是基督教教义唯一权威教师。The office of an apostle ceased with its first holders.该办公室的使徒停止其第一持有人。In 2 Cor.在2肺心病。8:23 and Phil.8:23和菲尔。 2:25 the word "messenger" is the rendering of the same Greek word, elsewhere rendered "apostle." 2:25单词“信使”是相同的希腊字的渲染,在其他地方提供的“使徒”。

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

Acts of the Apostles使徒行传

Catholic Information天主教信息

In the accepted order of the books of the New Testament the fifth book is called The Acts of the Apostles (praxeis Apostolon).在新约的书籍接受命令第五本书是所谓的使徒(praxeis Apostolon)的行为。Some have thought that the title of the book was affixed by the author himself.有些人认为这本书的标题是由作者自己贴。This is the opinion of Cornely in his "Introduction to the Books of the New Testament" (second edition, page 315).这是Cornely在他的“介绍的新约书”(第二版,页315)的意见。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.它似乎更可能的,但是,这个名字后来附在一样的几个福音贴的标题是对他们的书。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.事实上,名称,使徒行传,不正是传达出书的内容的想法;,这样的标题,将几乎会由作者自己的工作。


The book does not contain the Acts of all the Apostles, neither does it contain all the acts of any Apostle.这本书不包含所有的使徒行传,它也不包含所有的使徒的任何行为。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".它打开了第四接替基督的复活在此期间,他似乎使徒天简短的通知“,讲的东西关于上帝的王国”。The promise of the Holy Ghost and the Ascension of Christ are then briefly recorded.而圣灵和基督耶稣升天的承诺,然后简要地记录下来。St. Peter advises that a successor be chosen in the place of Judas Iscariot, and Matthias is chosen by lot.圣彼得的继任建议选择在犹大的地方,马蒂亚斯是通过抽签决定。On Pentecost the Holy Ghost descends on the Apostles, and confers on them the gift of tongues.在五旬节圣灵降临在使徒,并赋予他们的方言的恩赐。To the wondering witnesses St. Peter explains the great miracle, proving that it is the power of Jesus Christ that is operating.对于怀疑证人圣彼得解释了伟大的奇迹,证明它是耶稣基督是工作电源。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".到那个伟大的话语许多人转换为基督宗教和受洗“,并有补充在这一天对他们约3000灵魂”。This was the beginning of the Judeo-Christian Church.这是犹太教和基督教会的开始。"And the Lord added to them day by day those that were being saved."“耶和华说他们一天一天那些被保存。”Peter and John heal a man, lame from his mother's womb, at the door of the Temple which is called Beautiful.彼得和约翰医治在被称为美丽的寺庙门口的男子,从他母亲的子宫跛脚。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.人民群众是充满了怀疑和惊讶的奇迹和运行所不欲,彼得和约翰一起在这被称为所罗门的柱廊。Peter again preaches Jesus Christ, asserting that by faith in the name of Jesus the lame man had been made strong.彼得再次宣扬耶稣基督,声称通过在耶稣的跛脚男子的名字已经取得了强烈的信心。"And many of them that heard the word believed", and the number of the men came to be about five thousand. “他们中的许多听到这个词相信”,以及后来被男性人数约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."但现在“祭司,以及庙和撒都该人后,他们来到知府,受到严峻的困扰,因为他们教的人,并宣布在耶稣从死里复活,而他们放在他们手中,并把他们在狱中祂的明天。“ 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.在明天彼得和约翰被传唤前统治者,长老,和文士,其中人出席安纳斯,高牧师,Caiphas,以及多达高级牧师亲属分别。 And when they had set Peter and John in the midst they inquired: "By what power, or in want name have ye done this?"而当他们设置在中间彼得和约翰,他们询问:“到什么权力,或者在想你们的名字都这样做?”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."彼得,充满了圣灵,回答了话语的有史以来人类所取得的基督教信仰的最崇高的职业之一:“无论是你们所有已知和所有以色列人民,在耶稣的名拿撒勒人,其中你们钉在十字架上,基督神人从死里复活的这个名字,doth这个人站在你面前全在这里,他[耶稣]是这是由你前功尽弃的建设者,这是做了头石角落[伊萨亚斯,二十八,16;马特,二十一世纪,42],然后在没有其他有救赎:因为无论是有任何其他名称下天堂,这是在男性,其中,我们必须保存给予“ The members of the council were brought face to face with the most positive evidence of the truth of the Christian religion.理事会的成员被带到面对面与基督教真理的最积极的证据。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".他们命令两个门徒去除了理事会出来,然后赋予他们彼此说:“我们怎么办这些男人对于确实是一个值得注意的奇迹祂所经过他们造成?,是体现所有住在耶路撒冷,而我们也不能否认它。“ Here is one of the splendid instances of that great cumulus of evidence upon which the certitude of the Christian Faith rests.这里是伟大的,证据积云赖以基督教信仰确定性在于灿烂的实例之一。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.一个犹太人的耶路撒冷首席恨恨敌对议会有责任声明,一个显着的奇迹已经造成,它也不能否认,这是体现和所有住在耶路撒冷。

With dreadful malice the council attempts to restrain the great movement of Christianity.随着可怕的恶意安理会试图限制基督教的伟大的运动。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.他们威胁使徒,并收取他们不要发言,或任教的耶稣的名,彼得和约翰蔑视的威胁,要求安理会呼吁判断是否是正确的做法听从祂的议会,而不是向神。 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.安理会成员不能造成处罚后,这两个门徒,对人民,对谁歌颂了伟大的奇迹上帝的帐户帐号。Peter and John, being freed from custody, return to the other Apostles.彼得和约翰,被从羁押中解脱出来,返回到其他使徒。 They all give glory to God and pray for boldness to speak the word of God.他们都将荣耀归给神,祈求勇气讲上帝的话。After the prayer the place shakes, and they are filled with the Holy Ghost.祈祷后甩头的地方,他们与圣灵充满。

The fervour of the Christians at that epoch was very great.而基督徒在那个时代的热情是非常大的。 They were of one heart and soul; they had all things in common.他们是一个核心和灵魂,他们有共同的东西。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.多达是土地或房屋的拥有者出售他们并交付价格使徒,这钱是因为任何人都分布有需要。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.但一定亚拿尼亚与萨菲拉他的妻子,出售拥有和保持背部的部分价格,妻子正在从犯的契税。 St. Peter is inspired by the Holy Ghost to know the deception, and rebukes Ananias for the lie to the Holy Ghost.圣彼得的灵感来自圣灵知道欺骗,斥责为向圣灵撒谎亚拿尼亚。At the rebuke the man falls dead.在斥责该男子坠楼身亡。Saphira, coming up afterwards, and knowing nothing of the death of her husband, is interrogated by St. Peter regarding the transaction.萨菲拉,来了之后,知道了她的丈夫没有死,是由圣彼得询问有关交易。She also keeps back a part of the price, and lyingly asserts that the full price has been brought to the Apostles.她还不断回了价格的一部分,lyingly声称,全价已提请使徒。St. Peter rebukes her, and she also falls dead at his words.圣彼得斥责她,她也属于死在他的话。The multitude saw in the death of Ananias and Saphira God's punishment, and great fear came upon all.众人看到了亚拿尼亚和萨菲拉上帝的惩罚死刑,并呼吁所有来了巨大的恐惧。This miracle of God's punishment of sin also confirmed the faith of those that believed and drew disciples to them.这神的惩罚罪恶的奇迹也证实了那些相信并提请弟子给他们信心。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.在这个教会的奇迹人生阶段是必要的,证明了她的教学真理,创造奇迹的力量是十分后,使徒赐予的。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).这些奇迹是没有审查,在行为的细节,但它说:“和手中的使徒许多迹象,在人民群众中造成奇观”(徒5:12)。Multitudes both of men and women were added to the Christian community.无论男女众人分别加入基督教社区。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.耶路撒冷的人民进行了伤病放在床和在街头的圣彼得的阴影可能会落在他们身上的沙发他们。 They brought the sick from the cities round about Jerusalem, and every one was healed.他们把从城市一轮关于耶路撒冷的病人,以及每一个愈合。

The most powerful sect among the Jews at this epoch were the Sadducees.之间的犹太人在这个时代最强大的教派是撒都该人。They were especially opposed to the Christian religion on account of the doctrine of the resurrection of the dead.他们尤其反对在对死者复活的基督宗教教义的帐户。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.的使徒“的教学大是大非的真理是:通过耶稣的生命,谁是钉在十字架上为我们的罪,谁是从死里复活永生。The High-Priest Annas favored the Sadducees, and his son Ananus.高牧师安纳斯青睐撒都该人,和他的儿子Ananus。who afterwards became High-Priest, was a Sadducee (Josephus, Antiq., XX, viii).谁后来成为高牧师,是撒都该(约瑟夫,Antiq。,XX,八)。These fierce sectaries made with Annas and Caiphas common cause against the Apostles of Christ, and cast them again into prison.与亚那和Caiphas作出共同的事业对基督的使徒,而这些激烈sectaries投再次关进监狱。The Acts leaves us in no doubt as to the motive that inspired the High-Priest and the sectaries: "They were filled with jealousy".叶的行为无疑为我们的动机,鼓舞高牧师和sectaries:“他们用充满嫉妒”。The religious leaders of the Old Law saw their influence with the people waning before the power which worked in the Apostles of Christ.旧法的宗教领袖看到了与前权力,在基督的使徒工作的人的影响力逐渐减弱。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.有主的使者夜间开了监门,领使徒出来,吩咐他们去宣讲,在寺。The council of the Jews, not finding Peter and John in the prison, and learning of their miraculous deliverance, are much perplexed.犹太人的议会​​,没有找到在监狱彼得和约翰,他们的奇迹般的解脱学习,是非常困惑。On information that they are teaching in the Temple, they send and take them, but without violence, fearing the people.在信息,他们是在寺庙教学中,他们采取送他们,但没有暴力,担心的人。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.很明显整个人的共同处置跟随使徒;反对派从祭司和类,后者是撒都该人大部分来自。

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.该委员会指责说,相反它的前禁令不教在基督的名字,他们充满了基督的教学耶路撒冷的使徒。Peter's defence is that they must obey God rather than men.彼得的辩护是,他们必须服从上帝而不是男人。He then boldly reiterates the doctrine of the Redemption and of the Resurrection.然后,他大胆地重申了赎回和复活的教义。 The council is minded to kill the Apostles.该委员会是有意杀死使徒。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.在这一点上加马利亚,一个法利赛人,一个犹太法律的全体人民的荣誉举行,医生,在防守中产生的使徒议会。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.他援引的先例证明,如果新的教学是男性,这将是推翻,如果它是神,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.加马利亚的律师普遍存在,安理会呼吁使徒,击败他们,让他们去,向他们不说话,在耶稣的名字。But the Apostles departed, rejoicing that they were counted worthy to suffer dishonour for the Name.但使徒离去,喜悦,他们算值得以苦为名称的耻辱。And every day, in the Temple and privately they ceased not to teach and to preach Jesus the Christ.每一天,在寺庙和私人他们停止不教,宣讲耶稣基督。

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.阿淙淙有发生的希腊犹太人,他们的寡妇被忽略在日常服侍,使徒,认为它不值得,他们应该抛弃上帝的话和服务表,任命七名执事部长。 Chief among the deacons was Stephen, a man full of the Holy Spirit.其中最主要的是斯蒂芬的执事,一个人的圣灵充满。He wrought great signs and wonders among the people.他在人民群众中造成很大的神迹奇事。The anti-Christian Jews endeavour to resist him, but are not able to withstand the wisdom and the spirit by which he speaks.反基督教的犹太人努力抗拒他,但都无法承受的智慧和精神,他说话。They suborn witnesses to testify that he has spoken against Moses and the Temple.他们收买证人作证,他对摩西和圣殿发言。 Stephen is seized and brought into the council.斯蒂芬是收缴和入局带来了。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".虚假的证人作证说,他们听到斯蒂芬说,“这拿撒勒人耶稣会破坏这个地方,并应改变习俗摩西交付给我们。”All who sat in the council saw Stephen's face, as it had been the face of an angel.所有谁坐在在安理会看到斯蒂芬的脸,因为它曾经是一个天使的脸。He makes a defence, in which he reviews the chief events in the first covenant, and its relation to the New Law.他提出了辩护,他在回顾了第一个公约的主要事件和它的关系的新法律。They rush upon Stephen, drag him out of the city, and stone him to death.他们急于在斯蒂芬,拖他出城,和石头将他打死。And he kneels down and prays: "Lord, lay not this sin to their charge", and dies.他跪下来,祈祷:“主啊,这不在于他们的罪恶负责”,并且死。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.首先是斯蒂芬殉难,一个伟大的迫害出现反对教会在耶路撒冷,都是分散在朱迪亚和撒马利亚国外,除了使徒。The leader of the persecution was Saul, afterwards to become the great St. Paul, the Apostle of the Gentiles.的迫害领导人扫罗,后来成为伟大的圣保罗,使徒的外邦人。The deacon Philip first preaches in Samaria with great fruit.执事菲利普首次鼓吹在撒马利亚与伟大成果。Like all the preachers of the first days of the Church, Philip confirms his preaching by great miracles.像所有的教会牧师的第一天,菲利普证实了伟大的奇迹他的说教。Peter and John go up to Samaria and confirm the converts whom Philip had made.彼得和约翰上升到撒马利亚和确认人菲利普转换取得了。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,命令由一个天使,在路上去从耶路撒冷前往加沙,并在途中转换和施洗的坎迪斯埃塞俄比亚女王太监。Philip is thence transported by Divine power to Azotus and preaches to all the coast cities until be comes to Cæsarea.菲利普是从那里运往由神力Azotus和所有沿海城市要宣扬,直到来到该撒利亚。

Saul, breathing threatening and slaughter against the disciples of the Lord, sets out for Damascus to apprehend any Christians whom he may find there.扫罗,呼吸威胁和对主的门徒屠宰,规定了大马士革逮捕任何基督徒的人,他可能会发现那里。As he draws near to Damascus, the Lord Jesus speaks to him out of the heavens and converts him.当他临近大马士革,主耶稣对他讲出了他的天空和转换。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.圣保罗是洗礼阿纳尼亚斯在大马士革,并有一些日子立刻遵守,在犹太教堂讲道耶稣基督是神的儿子。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,再次返回大马士革,并在三年后可上升到耶路撒冷。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.保罗是在耶路撒冷首先由耶稣的门徒不信任,但他们叙述后巴拿巴保罗的奇妙转换,他们得到保罗,他鼓吹大胆地在耶稣的名字,尤其是对希腊犹太人的争议。 They plot to kill him; but the Christians bring Paul down to Cæsarea, and send him forth to Tarsus, his native city.他们阴谋杀害他,但带来的基督徒保罗到该撒利亚,并送他来回大数,他的家乡城市。

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".在这个划时代的行为描述为“在和平,正在builded起来,并在主的恐惧走,由圣灵的力量是乘”在朱迪亚,撒马利亚和加利利教会。 Peter now goes throughout all parts comforting the faithful.彼得现在去安慰信徒在所有部件。At Lydda he heals the palsied Æneas; and at Joppa he raises the pious widow Tabitha (Greek, Dorcas) from the dead.在利达他医治的颤抖埃涅阿斯,并在约帕,他提出了虔诚的遗孀大比从死(希腊文,多加)。These miracles still more confirm the faith in Jesus Christ.这些奇迹更证实了在耶稣基督的信仰。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.彼得在约帕有伟大理想的工作表让从天上降下来,包含所有动物的方式,其中他在精神恍惚之中,是指挥杀害和吃。Peter refuses, on the ground that he cannot eat that which is common and unclean.彼得拒绝,理由是他不能吃这是共同的和不洁净的。Whereupon it is made known to him from God, that God has cleansed what was before to the Jew unclean.于是它是由著名上帝给他,说什么上帝清洗前的犹太人不洁了。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.这个伟大的愿景,揭示了三次,是对天道的犹太人的礼法应停止意志的体现,并认为今后应不拯救犹太人和外邦人区别提供。 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.该设想的意义展开彼得,当他是一个天使吩咐去撒利亚,向詹蒂莱百夫长哥尼流,他的使者甚至然后来接他。He goes, and hears from Cornelius also the centurion's own vision.他去,并听到从百夫长哥尼流也是自己的视野。He preaches to him and to all assembled; the Holy Ghost descends upon them, and Peter commands that they be baptized.他鼓吹他和所有组装;圣灵降临在他们和彼得命令他们受洗。Returning to Jerusalem, the Jews contend with Peter that he has gone in to men uncircumcised, and eaten with them.回到耶路撒冷,犹太人抗衡彼得说,他已经到未受割礼,和他们一起吃人。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.他向他们阐述了他在约帕视野,也是留斯的视野,其中后者是由天使指挥发送和提取彼得从约帕,他可能会收到来自彼得福音。 The Jews acquiesce, glorifying God, and declaring that "unto the Gentiles also hath God granted repentance unto life".犹太人默许,赞美上帝,并宣称“所不欲,外邦人也祂所生活所不欲,上帝给予悔改”。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.这些谁已散,从耶路撒冷在国外的反殉难时间已经travailed据腓尼基,塞浦路斯,并安提阿宣讲基督,但他们鼓吹首屈一指拯救犹太人。 The calling of the Gentiles was not yet understood by them.该调用的外邦人尚未理解他们。But now some converts from Cyprus and Cyrene come up to Antioch, and preach the Gospel to the Gentiles.但现在从塞浦路斯和昔兰尼一些转换拿出来安提阿,和传福音给外邦人。A great number believe, and turn to the Lord.一个伟大的数字相信,而转向主。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.在安提阿的工作报告中谈到了在耶路撒冷教会的耳朵,而他们发送巴拿巴,“好男人的圣灵和信仰完全”,给他们。He takes Paul from Tarsus, and they both dwell at Antioch a whole year, and teach many people.他从塔尔苏斯保罗,他们都住在安提阿整整一年,并教了不少人。The disciples of Christ are called Christians first at Antioch.基督的门徒被称为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.而其余的事叙述了由希律亚基帕基督徒迫害;从安提阿使命圣灵保罗和巴拿巴,鼓吹向詹蒂莱国家;保罗和巴拿巴在塞浦路斯和小亚细亚,其返回的劳作安提阿,在安提阿关于割礼的纠纷;的保罗和巴拿巴的旅程到耶路撒冷,在耶路撒冷的使徒理事会决定,保罗从巴拿巴分离,在其代替他采取西拉斯,或西拉,保罗访问他的亚洲教会,他的基金会对在腓立教会,保罗的苦难的耶稣基督;保罗访问雅典,他的科林斯和以弗所教会的基础;保罗回到耶路撒冷,他的犹太人的迫害;保罗在该撒利亚监禁;保罗的呼吁凯撒,他航行到罗马,海难,保罗在罗马的到来,以及他的生活中有地。 We see therefore that a more proper title of this book would be "The Beginnings of the Christian Religion".因此,我们看到了这本书更恰当的标题将是“基督教的开端”。It is an artistic whole, the fullest history which we possess of the manner in which the Church developed.这是一个艺术整体,最充分的历史,我们的方式,教会发展具备的。


In Acts we see the fulfilment of Christ's promises.在使徒行传,我们看到了基督的承诺的履行。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.在行为,我,8,耶稣曾宣称,使徒应该得到的权力时,圣灵要临到他们,既要在耶路撒冷和所有朱迪亚和撒马利亚他的证人,就对地球的极处的部分。 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".在约翰十四,12,耶稣曾宣称:“他在信我,我的作品,他还应当做的,比这更大的工程款,他这样做,因为我往父那里去。” In these passages is found the key-note of the origin of the Church.在这些通道是发现了教会的起源的关键音符。The Church developed according to the plan conceived by Christ.根据教会发展计划所设想的基督。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.还有就是,稳妥,在一个伟大的工作计划进行叙述的证据;的原因,作家记录的工作出了基督伟大的设计,构思中的无穷智慧,力量和无所不能的执行。 There is throughout a well-defined, systematic order of narration, an exactness and fullness of detail.有整个一个明确的,系统的顺序叙事,一个精确和细节丰满。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.后的第一个十二使徒要求,没有在教会,使保罗的转换和佣金教在基督的名字重要的历史事件。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.截至保罗的转换,激发历史学家的行为给了我们之间的犹太人教会增长简明。Peter and John are prominent in the work.彼得和约翰是在工作的突出。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,伟大的消息是现在的问题从犹太教的范围规定,所有的肉,是看到了神的救恩和圣保禄是要在外邦人宣讲基督的伟大的工具。 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.在基督教教会的发展造成保罗比所有其他使徒多;因此在行为圣保罗代表提出,在世界著名的神转换剂。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.他作为外邦人的使徒任命并不妨碍他对犹太人的说教,但他最富有的水果都是从外邦人聚集。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.他充满了基督的福音地方总督亚洲,马其顿,希腊和罗马;以及行为,大部份是专门为他的工作记录。


In the Acts there are no divisions of the narration contemplated by the author.在行为有由作者所设想的旁白没有分歧。It is open to us to divide the work as we deem fit.这是开放给我们分的工作,因为我们认为合适。The nature of the history therein recorded easily suggests a greater division of Acts into two parts:而其中记录了历史的本质很容易显示成两部分的行为更大的划分:

The beginning and propagation of the Christian religion among the Jews (1-9);开始和繁殖之间的犹太人(1-9)基督教;

The beginning and propagation of the Christian religion among the Gentiles (10-28).开始和传播之间的外邦人(10-28)的基督教。St. Peter plays the chief role in the first part; St. Paul, in the second part.圣彼得次在第一部分的主要作用,圣保罗,在第二部分。


The Acts of the Apostles must not be believed to be an isolated writing, but rather an integral part in a well-ordered series.在使徒的行为不能被认为是一个孤立的写作,而是在一个有序的系列的组成部分。 Acts presupposes its readers to know the Gospels; it continues the Gospel narrative.行为的前提读者了解福音,它延续了福音的叙述。The Four Evangelists close with the account of the Resurrection and Ascension of Jesus Christ.四福音与耶稣基督复活和升天帐户关闭。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).圣马克是唯一一个谁的文章,让随后的历史上任何,他凝结成一个简短的一句话他的帐:“他们去提出和鼓吹无处不在:主与他们合作,以及通过的招牌字其次是“(马克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.现在使徒行传占用这里的叙述和记录简洁那些已被选择的人通过代理圣灵造成强大的事件。It is a condensed record of the fulfilment of the promises of Jesus Christ.这是一个对耶稣基督的承诺履行简明记录。 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).基督的福音记录的承诺而向他的弟子,关于教会及其使命(马太16:15-20)编制,圣灵的(;约翰14点16分,17路加福音24:49)礼物;调用的外邦人(马太28:18-20,路加福音24:46,47)。 Acts records the fulfilment.行为记录的实现。The history begins at Jerusalem and ends at Rome.历史开始在耶路撒冷和在罗马结束。With divine simplicity Acts shows us the growth of the religion of Christ among the nations.随着神圣的简单行为向我们展示了基督宗教的国家之间的增长。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.犹太人和外邦人之间的区别是废除了圣彼得的启示,保罗被称为投身特别向詹蒂莱部,圣灵工程在基督的教义确认标志;男子蒙受痛苦和死亡,但教会增长;从而整个世界看到了神的救恩。 Nowhere in Holy Writ is the action of the Holy Ghost in the Church so forcibly set forth as in the Acts.无处在圣经中是这样强行设置为在这些法案所规定的教会圣灵的行动。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'".他充满了知识和权力的五旬节使徒,他们讲的圣灵给他们说话;圣灵出价菲利普执事转到坎迪斯太监,本着同样的精神赶上菲利普后的太监洗礼,并带来他Azotus;圣灵告诉彼得到哥尼流,当彼得鼓吹以科尼利厄斯和他的家人圣灵落在他们身上,圣灵的直接命令,保罗和巴拿巴被设置为詹蒂莱部外,在圣灵禁止保罗和西拉鼓吹在亚洲,不断的对使徒的手铺设,圣灵来在信徒,保罗是在圣灵的一切指示;圣灵预示他认为债券和苦难等待着每一个城市他,当亚迦布预言保罗的殉道,他说:“如此说圣灵:”所以应犹太人在耶路撒冷约束人的owneth这个腰带,并应交付到外邦人的手他'“ 。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.法令宣布,在外邦人的圣灵的恩典是倒出来;在圣士提反殉道灿烂的描述,他被宣布圣灵的充满,当彼得使得前统治者,长老,和文士他的防守,他充满与圣灵;往往是宣布使徒充满圣灵;菲利普作为一个选择,因为是执事,是信仰和圣灵充满,当亚拿尼亚发送到保罗,他在大马士革宣布,他派遣保罗可能会收到他的视线,并与圣灵充满,耶稣基督被宣布为与圣灵恩膏,巴拿巴被宣布为是圣灵充满的撒马利亚人收到铺设的圣灵彼得和约翰手中。 This history shows the real nature of the Christian religion; its members are baptized in the Holy Ghost, and are upheld by His power.这个历史显示了基督教的真正本质,它的成员是在圣灵受洗,并通过他的力量维护。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.在教学中的万无一失真理教会的恩典,并抗拒的力量,地狱之门源是圣灵。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.到了精神力量的使徒建立了在世界上的重要中心教会:耶路撒冷,安提阿塞浦路斯,安提阿的皮西迪亚,伊康,路司得,Derbe,腓,帖撒罗尼迦,Beræa,雅典,科林斯,以弗所,和罗马。 From these centres the message went to the surrounding lands.从这些中心的消息去了周围的土地。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".我们看到的行为向基督的实现承诺,就在他的阿森松:“但你们必须接受权力时,圣灵是临到你们,你们应在耶路撒冷和所有犹太我的见证,和撒玛利亚,献给地球极处的部分“。 In the New Testament Acts forms a necessary connecting-link between the Gospels and the Epistles of St. Paul.在新约使徒行之间形成了一个必要的福音和圣保禄的书信连接链路。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.它提供必要的信息有关的圣使徒保罗和他的转换,也涉及到其中的圣保禄教堂写他的书信伟大的形成。


The authenticity of the Acts of the Apostles is proved be intrinsic evidence; it is attested by the concordant voice of tradition.对使徒行传的真实性是内在的证据证明,它是由传统一致的声音证明。 The unity of style of Acts and its artistic completeness compel us to receive the book as the work of one author.该风格的行为和它的艺术完整性,统一性迫使我们接受作为一个作家作品的书。Such an effect could never arise from the piecing together bits of writings of different authors.这种影响可能永远不会出现来自不同作者的著作拼凑位。The writer writes as an eyewitness and compaction of Paul.作者写道作为目击者和保罗压实。The passages xvi, 10 - 17; xx, 5-15; xxi, 1-18; xxvii, 1; xxviii, 16 are called the We passages.该通道十六,10 - 17; XX,5-15; XXI,1-18;二十七,1,二十八,16个被称为我们的通道。In these the writer uniformly employs the first person plural, closely identifying himself with St. Paul.在这些作家统一采用第一人称复数,密切确定与圣保罗自己。This excludes the theory that Acts is the work of a redactor.这不包括该理论认为行为是一个redactor的工作。As Renan has well said, such use of the pronoun is incompatible with any theory of redaction.由于具有良好的勒南说,这种使用的代名词,是与任何节录理论是不相容的。We know from many proofs that Luke was the companion and fellow-labourer of Paul.我们知道,从卢克是同伴和保罗的同胞劳动者许多证据。Writing to the Colossians, in his salutation Paul associates with himself, "Luke, the beloved physician" (iv, 14).以书面形式向歌罗西书,在他的称呼保罗与自己联系,“卢克,心爱的医生”(四,14)。In II Tim., iv, 11 Paul declares: "Only Luke is with me".在第二添,四,11保罗宣称:“只有卢克与我同在”。To Philemon (24) Paul calls Luke his fellow-worker.为了腓利门书(24)保罗呼吁他的同胞卢克 - 工人。Now in this article, we may suppose the Lucan authorship of the third Gospel as proved.现在,在这篇文章中,我们可以假设,作为证明了第三个福音卢坎著作权。The writer of Acts in his opening sentence implicitly declares himself to be the author of the third Gospel.在他的开场白行为作家隐式声明自己是作者的第三个福音。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.他谈到他的工作西奥菲勒斯,第三福音收件人,他提到了他以前的工作和物质使已知他继续当中,他的前论文,他带来了最多的时候,主耶稣是历史的意图收到日起来。 There is an identity of style between Acts and the third Gospel.有一种风格和行为之间的第三个福音身份。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.一个第三福音和行为原希腊文考试结果显示,在他们是一种思维方式和写作方式的显着特征。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.有两个相同的投标方面的外邦人,为罗马帝国同样的尊重,对犹太人的仪式同样的待遇,同样广泛的概念,福音是为所有的人。In forms of expression the third Gospel and the Acts reveal an identity of authorship.在表现形式的第三个福音和行为,揭示了作者的身份。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.在这两个作品的表现形式通常很多,但很少发生在休息的新约,其他表达式被发现无处保存在第三个福音和行为。If one will compare the following expressions in the Greek, he will be persuaded that both works are of the same author:如果将比较在希腊下列词语,他将说服这两个作品的作者是:

Luke, i, 1-Acts, xv, 24-25;卢克,我,1 - 行为,十五,24-25;

Luke, xv, 13-Acts, i, 5, xxvii, 14, xix, 11;卢克,十五,13行为,我,5,二十七,14,十九11;

Luke, i, 20, 80-Acts, i, 2, 22, ii, 29, vii, 45;卢克,我,20,80行为,我,2,22,II,29,七,45;

Luke, iv, 34-Acts, ii, 27, iv, 27, 30;卢克,四,34使徒,II,27,四,27,30;

Luke, xxiii, 5-Acts, x, 37;卢克,二十三,五行为,X,37;

Luke, i, 9-Acts, I, 17;卢克,我9行为,我17;

Luke, xii, 56, xxi, 35-Acts xvii, 26.卢克,十二,56,二十一世纪,35使徒行传十七,26。

The last-cited parallel expression, to prosopon tes ges, is employed only in the third Gospel and in Acts.最后引平行表达,成虫TES GES,是受雇于只有在第三个福音和行为。The evidence of the Lucan authorship of Acts is cumulative.对著作权的行为卢坎证据是累积的。The intrinsic evidence is corroborated by the testimonies of many witnesses.固有的证据证实了许多证人的证词。It must be granted that in the Apostolic Fathers we find but faint allusions to the Acts of the Apostles.必须理所当然地认为在使徒教父我们找到了使徒行传,但微弱的典故。The Fathers of that age wrote but little; and the injury of time has robbed us of much of what was written.这个年龄的父亲写信,但不大;和时间的伤势已经抢了我们很多写着什么。The Gospels were more prominent in the teachings of that day and they consequently have a more abundant witness.福音更在当天的教诲突出,因此他们有更丰富的见证。The canon of Muratori contains the canon of Scriptures of the Church of Rome in the second century.佳能的穆拉托里包含了对罗马的第二个世纪的教会圣经宝典。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".使徒行传它宣称:“但所有的使徒行传都写在一书中,以出色的西奥菲勒斯卢克其中写道,因为他是一个对所有目击者”。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,其中包含的埃德萨教会古老的传统“的Addai学说”,在使徒行传被宣布为一个神圣的圣经(学说Addai编辑。菲利普斯,1876年,46)的一部分。 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,第十四和第十五圣Irenæus的第三本书“反对异端”的章节是根据使徒行传。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."爱任纽令人信服地守在第三福音和卢坎著作权行为,宣称:“不过,这路是从保罗分不开的,是在福音他的同胞工人,他自己清楚evinces,不作为吹嘘的事,但作为约束这样做,由真理本身。和所有与保罗他的课程余下的事实,他回忆。由于卢克是在所有​​这些事件目前,他仔细地指出他们写下来,让他不能被定罪对弄虚作假或风气,等等。“ Irenæus unites in himself the witness of the Christian Church of the East and the West of the second century.爱任纽团结在自己的东方和西方的第二个世纪的基督教教会的见证。He continues unchanged the teaching of the Apostolic Fathers.他继续不变的使徒教父教学。In his treatise "On Fasting" Tertullian accepts Acts as Holy Scripture, and calls them the "Commentary of Luke".在他的论文“论禁食”良接受圣经作为行为,并呼吁他们“路加福音评论”。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."在他的论文“论对异教徒处方”,22,良就是在维护的正规强行为:“稳妥,上帝实现他的诺言,因为它是在使徒的圣灵没有降下来的行为证明了现在。他们谁反对这一经文既不能属于圣灵,看到他们可以不承认圣灵已发送尚未向弟子,也不能推定是一个教会自己,谁积极有证明当没有办法,与哪些婴儿nursings本机构的建立。“ 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.再次,在同一章的论文二十三,他会向那些谁拒绝行为的挑战:“我可能在这里说这些谁​​拒绝使徒行传:它首先是必要的,你告诉我们这个保罗是谁,无论什么他是在他成为使徒,以及他如何成为一个使徒“等克莱门特亚历山大是一个明确的证人。 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”,V,11日,他宣布:“大多数instructively,因此说,在使徒行传保罗:”在上帝创造了世界,而在这一切的东西,即天人合一的土地公,永远的不符合手“”等(使徒17时24分,25)制成的寺庙。 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,他说:“作为路加福音,在使徒行传,涉及保罗说:”雅典的男人,我认为,在所有的事情,你们都大大迷信'“。 In Hom., xiii, on Genesis, ii, Origen asserts the Lucan authorship of Acts as a truth that all the world accepted.在坎,第十三,关于成因,二,俄称这是一个事实,所有世界公认的行为卢坎著作权。Eusebius (Hist. Eccl., III, xxv) places Acts among ta homologoumena, the books of which no one has doubted.尤西比乌斯(Hist.传道书。,三,二十五)地方行为之间TA homologoumena,书籍,其中没有任何人怀疑。 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).真实性的行为是这么好证明,即使是持怀疑态度雷南被迫宣布:“一个毫无疑问的是,该法令已作为第三个福音同一作者,并且是相同的延续人们发现没有必要。这个事实证明,这从来没有认真被拒绝。两个著作的前言,两者的之一,以西奥菲勒斯,思想和表达方式的相似等奉献完美提供了令人信服的事实证明“(LES Apôtres ,Introd,第X)。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).他再次说:“第三个福音和行为,形成良好有序的工作,甚至与艺术的思考和书写,由同一手写,并配有明确的计划的两部作品放在一起形成一个整体,具有相同的风格,呈现相同的特征表现,并援引以同样的方式“(同上,第十一)圣经。


Nevertheless this well-proved truth has been contradicted.不过这也证实的事实已被否定了。Baur, Schwanbeck, De Wette, Davidson, Mayerhoff, Schleiermacher, Bleek, Krenkel, and others have opposed the authenticity of the Acts.鲍尔,Schwanbeck,德Wette,戴维森,Mayerhoff,施莱尔马赫,Bleek,Krenkel,和其他人反对的行为的真实性。 An objection is drawn from the discrepancy between Acts ix, 19-28 and Gal., i, 17, 19.反对是来自行为之间九,19-28和Gal ,我,17,19的差距。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.在向加拉太,我,17,18书信,圣保罗宣布,他的转换后,他就走了到阿拉伯,并再次返回大马士革。"Then after three years, I went up to Jerusalem to visit Cephas."“那么三年后,我走到耶路撒冷访问矶法。”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.在行为没有提到是由圣保罗的旅程到沙特阿拉伯,以及耶路撒冷的旅程后放置的保罗在会堂里宣讲立即通知。Hilgenfeld, Wendt, Weizäcker, Weiss, and others allege here a contradiction between the writer of the Acts and St. Paul.Hilgenfeld,温特,Weizäcker,魏斯等人宣称在这里之间的行为和圣保罗作家的矛盾。Their charge is vain: There is here verified what is the usual fact when two inspired writers narrate synchronistic events.他们的收费是徒劳的:这里有验证什么是通常的事实当两个启发作家叙述同时性事件。No writer of either Testament had in mind to write a complete history.没有任何约作家心中有写一个完整的历史。Out of the great mass of words and deeds they grouped together those things which they deemed best for their scope.出了伟大的群众言行,他们组合在一起的那些东西,他们认为他们的范围最好的。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.他们总是同意对教义和主要事实,伟大的线,他们在这不同one忽略而另一关乎某些事情。The writers of the New Testament wrote with the conviction that the world had already received the message by oral communication.新约的作者写的,世界已收到口头传播消息的信念。Not all could have a manuscript of the written word, but all heard the voice of those who preached Christ.并非所有的可能有文字的稿件,但都听到了那些谁鼓吹基督的声音。The intense activity of the first teachers of the New Law made it a living reality in every land.对新税法的第一位老师激烈的活动使之成为在每一块土地活生生的现实。The few writings which were produced were considered as supplementary to the greater economy of preaching.其中产生的一些著作被视为补充,以更大的经济的说教。Hence we find notable omissions in all the writers of the New Testament; and every writer has some things proper to himself.因此,我们发现在所有的新约作家显着的疏漏,以及每一个作家有一些对自己正确的东西。In the present instance the writer of Acts has omitted St. Paul's journey into Arabia and sojourn there.在目前情况下的行为作家略成阿拉伯和逗留有圣保罗的旅程。The evidence of the omission is in the text itself.对不作为的证据是在文本本身。In Acts 9:19, the writer speaks of St. Paul's sojourn in Damascus as covering a period of "certain days".在使徒行传九时19分,笔者谈到圣保罗逗留在大马士革为涵盖了“某些日子”时期。This is the indefinite description of a relatively short space of time.这是一个相对较短的时间空间无限的描述。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".在行为,九,23日,他连接下一个事件的叙述与前述宣布它来通过“多天之后得到满足”。 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.很明显,有些一系列事件必须有之间的“某些日子”的十九节,和“多天”的第二十三届诗句的地方,这些事件是保罗进入沙特阿拉伯,他旅居那里的旅程,他的返回大马士革。 Another objection is urged from I Thess., iii, 1, 2, compared with Acts xvii, 14, 15, and xviii, 5.另一种反对意见是要求从我帖前,三,1,2,比徒十七,14,15,和十八,5。In Acts, xvii, 14, 15, Paul leaves Timothy and Silas at Beræa, with a commandment to come to him at Athens.在行为,十七,14,15,保叶在Beræa提摩太和西拉,以诫来在雅典奥运会上他。In Acts, xviii, 5, Timothy and Silas come out of Macedonia to Paul at Corinth.在行为,十八,5,提摩太和西拉斯出来的马其顿,以保罗在科林斯。But in I Thess., iii, 1, 2, Timothy is sent by Paul out of Athens to Thessalonica, and no mention is made of Silas.但在我帖前,三,1,2,提摩太是派出由保罗走出雅典塞萨洛尼卡,并没有提到西拉斯制成。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.我们要呼吁的原则,当一个作家省略一个或多个成员的一系列事件,他并不因此而违反另一位作家谁可能叙述的事情省略。 Timothy and Silas came down from Beræa to Paul at Athens.提摩太和西拉来自下来Beræa保罗在雅典。In his zeal for the Macedonian churches, Paul sent Timothy back from Athens to Thessalonica, and Silas to some other part of Macedonia.在他的热情马其顿教堂,保罗派提摩太回到从雅典到塞萨洛尼卡,和西拉斯一些马其顿其他部分。When they return out of Macedonia they come to Paul at Corinth.当他们返回马其顿出他们来到保罗在科林斯。Acts has omitted their coming to Athens and their return to Macedonia.徒有遗漏他们来雅典和他们返回马其顿。In Acts many things are condensed into a narrow compass.在行为很多事情都凝结成一个狭窄的指南针。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,对保罗加拉太部,其中必须有持续了相当长的时间,致力于行为的一句话:“他们通过对弗里吉亚和加拉太地区”(使徒16时06)。 The fourth journey of Paul to Jerusalem in described in one verse (Acts 18:22).第四,保罗到耶路撒冷的旅程中所描述的一首诗(徒18:22)。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.异议呼吁,从行为,十六,12,很显然,作者的行为是与保罗在腓立比教会的基础。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.因此,他们说,由于卢克是与保罗在罗马时,他写道那里的腓,已卢克被作者的行为,保罗将与自己有关联的卢克在他的称呼,他在信中写道给腓。 On the contrary, we find in it no mention of Luke; but Timothy is associated with Paul in the salutation.相反,我们发现它没有提到卢克,但提摩太与保罗有关的称呼。This is a mere negative argument, and of no avail.这仅仅是一种消极的说法,并无济于事。The apostolic men of that day neither sought nor gave vain personal recognition in their work.这一天的使徒男人既不寻求也不给他们的工作白费个人的认可。St. Paul wrote to the Romans without ever mentioning St. Peter.圣保禄写信给罗马人而没有提的圣彼得。There was no struggle for place or fame among those men.有没有地方或在那些男性名利斗争。It may hare been that, though Luke was with St. Paul at Philippi, Timothy was the better known to that Church.它可能野兔一直认为,虽然卢克与圣保罗在腓立比,提摩太是更好地了解该教会。Again, at the moment of St. Paul's writing Luke may have been absent from Paul.同样,在圣保罗的写作卢克时刻可能已经从保罗缺席。

The rationalists allege that there is an error in the discourse of Gamaliel (Acts 5:36).理性主义声称,有一个在加马利亚(徒5:36)话语错误。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.加马利亚指的是作为一个收到的使徒的日子发生的事情Theodas起义,而约瑟夫(Antiq.,XX,V,1)名额Fadus的Theodas叛乱,十四年后的讲话加马利亚日期。 Here, as elsewhere, the adversaries of Holy Scripture presuppose every writer who disagrees with the Holy Scripture to be right.在这里,与其他地方一样,在对手的圣经假定每一个作家谁与圣经是正确的不同意。Every one who has examined Josephus must be struck by his carelessness and inaccuracy.每一个谁已经审查约瑟夫必须被击中他的粗心大意和不准确的。He wrote mainly from memory, and often contradicts himself.他写道主要来自内存,并经常违背自己。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.在目前情况下的一些假设,他混淆了Theodas具有一定的恩威,其中他在Antiq讲话,十七,六,4的起义。Theodas is a contraction of Theodoros, and is identical in signification with the Hebrew name Mathias, both names signifying, "Gift of God". Theodas是一个塞奥佐罗斯收缩,并在与希伯来文的名字恩威意义相同,两个名字象征,“上帝的礼物”。This is the opinion of Corluy in Vigouroux, "Dictionnaire de la Bible".这是Corluy在Vigouroux认为,“德拉圣经辞典”。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.对Corluy认为它可能会反对说,正确地内衣加马利亚明确的是,起义,其中他谈到的作者是不是神圣的动机驱动。 He speaks of him as a seditious man, who misled his followers, "giving himself out to be somebody".他谈到了他作为一个煽动性的人,谁误导了他的追随者,“给自己出被某人”。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.但约瑟夫描述作为犹太法律,一个人的人,他们的演讲者谁是好学的美德经常心爱的最有说服力的解释马蒂亚斯。 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,他煽动年轻男子拉下金鹰其中不虔诚希律王曾在神的庙竖立。Certainly such an act was pleasing to God, not the act of an impostor.当然,这种行为是神所喜悦的,而不是一个骗子的行为。The argument of Gamaliel is based on the fact that Theodas claimed to be something which he was not.本加马利亚的论点是基于这样的事实,Theodas自称是他没有的东西。The character of Theodas as given by Josephus, XX, v, 1, accords with the implied character of the Theodas of Acts.而由约瑟夫,XX,五,1,对行为的Theodas隐含字符协定给予Theodas字符。Were it not for the discrepancy of dates, the two testimonies would be in perfect accord.如果不是的日期不一致,这两个证词将是完美的协议。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,这两个作家的同一个男人说话,而且错误地把他的约瑟夫有划时代约三十年为时已晚。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.当然,这是可能的,有可能有过两次Theodases类似性质:希律王的伟大的日子之一,其中约瑟夫没有名字,但谁是加马利亚提到,并在Cuspius的日子之一Fadus的犹太检察,他们的起义约瑟夫记录。 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).一定有许多这样的人物在大希律王的日子里,为约瑟夫,对那个时代来说,宣称“在这个时候有1万其他疾病的犹太其中像tumults”(Antiq.,XVII,X ,4)。

It is urged that the three accounts of the conversion of St. Paul (Acts 9:7; 22:9; 26:14) do not agree.这是敦促的圣保罗转换(徒九点07分,22点09分,26:14)的三个帐户不同意。In Acts, ix, 7, the author declares that "the men that journeyed with Paul stood speechless, hearing the voice, but beholding no man".在行为,九,七,作者宣称“该男子与保罗远航站在说不出话,听声音,但没有人仰望”。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".在二十二,9,保罗宣称:“他们与我确实看见了光,但他们不听他的声音对我说话。”In xxvi, 14, Paul declares that they all fell to the earth, which seems to contradict the first statement, that they "stood speechless".在二十六,14,保罗宣布,他们都倒在地上,这似乎矛盾的第一个声明,说他们“站在无言以对”。 This is purely a question of circumstantial detail, of very minor moment.这纯粹是一种偶然的细节问题,很轻微的时刻。 There are many solutions of this difficulty.有很多解决这一困难。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.许多先例的支持下,我们可以认为在同一事件灵感的几个叙述不强迫一个单纯的外在细节绝对的协议,在nowise影响了叙事的实质内容。 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.在所有的圣经,其中叙述同一事件是由同一个作家,或由几个作家讲述几次,有一些轻微的发散,因为它是天然存在应与谁发言,从内存中写道。 Divine inspiration covers the substance of the narration.神的启示涵盖了叙述的内容。For those who insist that divine inspiration extends also to these minor details there are valid solutions.对于那些谁坚持神圣的灵感也延伸到这些有有效的解决方案细节。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.帕普和别人给的eistekeisan一个有力的einai的意义,因此它可以提供:“男人与他远航成为无言以对”,从而与二十六,14同意。 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,三个帐户可以放置在协议假定的几个账户考虑在其过程中不同时刻的事件。All saw a great light; all heard a sound from Heaven.所有看见了大光,所有听取了天籁之声。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.他们落在他们脸上的恐惧,然后,所产生的站定和说不出话来,而保罗与耶稣,其表达的声音只有他听到交谈。In Acts, ix, 7, the marginal reading of the Revised Edition of Oxford should be accepted: "hearing the sound".在行为,九,七,修订版的牛津边际读数应被接受:“听声音”。The Greek is akoyontes tes phones.希腊是akoyontes TES电话。When the writer speaks of the articulate voice of Christ, which Paul alone heard, he employs the phrase outer phrase, ekousan phonen.当作家的声音表达了基督,保罗独自听到说话,他采用了词组短语外,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,同样的词,手机由不同的语法结构,可能意味着对所有听到的声音和表达的声音,其中保罗独自听到口齿不清的声音。

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.这是敦促行为,十六,十八6和23代表的仅仅是通过加拉太保罗传球,而向加拉太书信给保罗在加拉太逗留更长的证据。 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等人回答假定圣保罗员工在行政意义上的任期加拉太作为一个省,其中包括加拉提亚正确,Lycaonia,皮西迪亚,Isauria,以及很大一部分的Phrygia,这个困难;而圣卢克雇用期限来表示加拉提亚正确的。 But we are not limited to this explanation; St. Luke in Acts often severely condenses his narrative.但我们并不局限于此解释;圣路加在使徒往往严重凝结他的叙述。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.他致力于但一首诗(十八,22)保罗的第四旅程到耶路撒冷,他在该撒利亚凝结成几行他对圣保罗的监禁2年的叙述。Thus he may also have judged good for his scope to pass over in one sentence Paul's Galatian ministry.因此,他也可能有良好的判断对他的范围传递一句话保罗的加拉太部以上。


As regards the date of the Book of Acts, we may at most assign a probable date for the completion of the book.至于书的日期的行为,我们可能会在指定的书最可能的日期完成。It is recognized by all that Acts ends abruptly.这是公认的所有行为突然结束。The author devotes but two verses to the two years which Paul spent at Rome.作者致力于但两个诗句到两年,其中保罗在罗马度过的。 These two years were in a certain sense uneventful.这两年,在一定意义上平安无事。Paul dwelt peaceably at Rome, and preached the kingdom of God to all who went in unto him.保和平地住在罗马,并宣扬神的国所有谁在他那里去了。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.这似乎有可能在这个和平时代的圣卢克组成的使徒行传和终止它突然在两年后,由于一些未记录的变迁进行到其他事件他。 The date of the completion of Acts is therefore dependent on the date of St. Paul's Roman captivity.的完工日期的行为,因此对圣保罗的罗马圈养日期而定。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.作家是相当放置保罗的未来62年在罗马的日期一致,因此64年是该行为最有可能的日期。


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.在希腊拉丁抄本D和E的行为,我们发现一个普遍的文字从其他抄本的不同,从收到的文字。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.通过桑迪和Headlam(罗马书,第XXI)这就是所谓的增量文本;由布拉斯(ACTA Apostolorum,第24页),它被称为测试文本。The famous Latin Codex now at Stockholm, from its size called the Codex Gigas, also in the main represents this text.现在著名的拉丁法典在斯德哥尔摩,从它的大小被称为法典牡蛎,在主也代表这个文本。Dr. Bornemann (Acta Apost.) endeavoured to prove that the aforesaid text was Luke's original, but his theory has not been received.鲍诺曼博士(ACTA Apost)努力证明,上述文字是卢克的原,但他的理论还没有收到。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,第七页)努力证明路加写了第一个粗糙的法令草案,并认为这是在D和E卢克保留修订本草图,并把它交给西奥菲勒斯,这修订复制他设成为我们收到的文字原件。 Belser, Nestle, Zoeckler, and others have adopted his theory.贝尔瑟,雀巢,Zoeckler,和其他人通过他的理论。The theory is, however, rejected by the greater number.该理论是,然而,拒绝了更多。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.它似乎更可能是D和E包含校订,其中,抄写员有加,转述,并改变了文字的东西,按照这种趋势的盛行上升到了公元二世纪下半叶。


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).圣经委员会,1913年6月12日,发布到有关行为的各种问题如下答案:对使徒行传作者路加的福音,因为很明显,从传统的内部证据的行为本身和他们的关系第三个福音(路1:1-4;徒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.其作者的团结可以证明他们的批判性语言,风格和叙事计划,并通过他们的范围和原则的统一。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.而为使远离损害第三人的第一人称复数偶尔替代,只有建立了较为强烈的构图和真实性的统一。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.他的行业和作为目击者和研究证人勤奋;;与教会在巴勒斯坦首席创始人,并与保罗的外邦人宗徒的关系路加的使徒行传与保罗的书信显著协议与更真实的历史记录,无不显示,卢克曾在他的指挥下最值得信赖的来源,他用这样的方式让他们以他的作品在历史上具有权威性。 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.这项权力是由没有减弱对他的记录,由他的冷凝声明方式或通过与亵渎圣经历史明显分歧,或用他自己的著作或与其他圣经明显不一致的,超自然的事实指称的困难。

Publication information Written by AE Breen.出版信息AE布林撰写。Transcribed by Vernon Bremberg.转录由弗农Bremberg。Dedicated to the Cloistered Dominican Nuns of the Monastery of the Infant Jesus, Lufkin, Texas The Catholic Encyclopedia, Volume I. Published 1907.专用于与世隔绝多米尼加的婴儿耶稣,拉夫金,得克萨斯修道院修女天主教百科全书,体积一发布1907年。New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, March 1, 1907. Nihil Obstat,1907年3月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约


BEELEEN, Commentarius in Acta Apostolorum (2d ed., Louvain); BELSER, Studien zur Apostelgeschichte, in Theol. BEELEEN,Commentarius在文献Apostolorum(2版,卢万);贝尔瑟,(研究)楚Apostelgeschichte,在Theol。 Quartalschrift (1895), 50-96, Lukas und Josephus, ibid.Quartalschrift(1895),50-96,卢卡斯UND约瑟夫,同上。(1896),1-78; Die Selbstvertheidigung des H. Paulus im Galaterbriefe in Biblishe Studien (Freiburg, 1896), 1 - 3; Beiträge zur Erklärung der Apostelgeschichte auf Grund der Lesarten des Codex D und seiner Genossen, ibid.(1896),1 - 78;模具Selbstvertheidigung DES H.保卢斯IM Galaterbriefe在Biblishe(​​研究)(弗赖堡,1896年),1 - 3; Beiträge楚Erklärung DER Apostelgeschichte AUF DER Lesarten Grund的DES食品ð UND围网渔船Genossen,同上 (1897); BLASS, Die zweifache Textüberlieferung in der Apostelgeschichte, in Theologische Studien und Kritiken (1894), 86-119; Acta Apostolorum, sive Lucæ ad Teophilum liber alter (Göttingen, 1895); De duplici forma Actorum Lucæ in Hermathena, (1895), 121-143; Ueber die verschiedenen Textesformen in den Schriften des Lukas, in Neue kirchl. (1897);布拉斯,模具zweifache Textüberlieferung在DER Apostelgeschichte,在Theologische家庭研究UND Kritiken(1894),86-119;文献Apostolorum,sive Lucæ广告Teophilum LIBER改变(哥廷根,1895年);德duplici预计Actorum Lucæ在Hermathena( 1895年),121-143; Ueber死在巢穴Schriften DES卢卡斯verschiedenen Textesformen,在NEUE kirchl。Zeit.时代周报。(1895), 712-725; Acta Apostolorum secundum formam qua videtur Romana (Leipzig, 1896); Neue Texteszeugen für die Apostelgeschichte, in Theol. (1895年),712-725;文献Apostolorum继发孔型formam之四videtur协会(莱比锡,1896年); NEUE Texteszeugen献给死Apostelgeschichte,在Theol。Stud.梭哈。u.美国Krit.Krit。(1896), 436 - 471; Zu Codex D, in der Apostelgeschichte, ibid.(1896年),436 - 471;祖食品研发,在DER Apostelgeschichte,同上。(1898), 539 - 542; Zu den zwei Texten der Apostelgeschichte, ibid.(1898年),539 - 542;组书斋zwei Texten DER Apostelgeschichte,同上。(1900), 5-28; Priscilla und Aquila, ibid.(1900),5-28;梁美芬UND拉奎拉,同上。(1901), 124 - 126; BORNEMANN, Acta Apostolorum ad Codicis Cantabrigiensis fidem (Grossenhain, 1848); CONYBEARE, On the Western Text of the Acts, in Am.(1901年),124 - 126;鲍诺曼,文献Apostolorum广告Codicis Cantabrigiensis fidem(Grossenhain,1848);科尼比尔,在上午的行为,西方文本。J. Phil.J.菲尔。(1896), 135-172; Papias and the Acts of the Apostles, in Class.(1896年),135-172;帕皮亚和使徒行传类。Rev. (1895), 258; COPPIETERS, De Hist.启示录(1895),258; COPPIETERS,德历史。Text.文本。Act.法。Apost.Apost。(Louvain, 1902); CORNELY, Introductio in Utriusque Test.(卢万,1902年); CORNELY,在Utriusque测试Introductio。 Libros Sacros (Paris, 1895); ID., Introductio Specialis in Singulos Novi Testamenti Libros (Paris, 1897); CORSSEN, Der Cyprianische Text der Acta Apostolorum (Berlin, 1892); Cross, Note on Acts in (1900), 19-25; GAGNÆUS, Scholia in Actus Apost.。Libros Sacros(巴黎,1895年); ID,Introductio在Singulos诺维Testamenti Libros特别(巴黎,1897年); CORSSEN,明镜Cyprianische文本DER文献Apostolorum(柏林,1892年);交叉,注意根据行为(1900年),19 - 25; GAGNÆUS,在ACTUS Apost Scholia。(Paris, 1552); HARNACK, Das Aposteidecret und die Blass'sche Hypothese (Berlin, 1899), 150-176; Ueber den ursprünglichen Text Act.(巴黎,1552);哈纳克,达斯Aposteidecret UND死Blass'sche Hypothese(柏林,1899),150-176; Ueber巢穴ursprünglichen文字法。Apost.Apost。xi, 27-28 (Berlin, 1899), 316 - 327; HEADLAM, Acts of the Apostles, in Dict.十一,27-28(柏林,1899年),316 - 327; HEADLAM,使徒行传,在快译通。Bibl.Bibl。(Edinburgh, 1898); HILGENFELD, Die Apostelgeschichte nach ihren Quellenschriften untersucht, in Zeitschrift für wissenschaftl.(爱丁堡,1898年); HILGENFELD,模具Apostelgeschichte nach ihren Quellenschriften untersucht,在(杂志)献给wissenschaftl。Theol.Theol。(1895 and 1896); Der Eingang der Apostelgeschichte, ibid.(1895年和1896年);明镜Eingang DER Apostelgeschichte,同上。(1898), 619-625; KNABENBAUER, Commentarius in Actus Apostolorum (Paris, 1899); LUCAS, Textual Criticism and the Acts of the Apostles, in Dub.(1898),619-625; KNABENBAUER,在ACTUS Apostolorum Commentarius(巴黎,1899年),卢卡斯,考证和使徒行传,在配音。Rev. (1894), 30-53; RAMSAY, Professor Blass on the two Editions of Acts (1895), 129-142, 212-225; Are there two Lucan texts of Acts?启示录(1894),30-53;教授的行为上的两个版本(1895),129-142,212-225布拉斯拉姆齐;是否有两种行为卢坎文本? in The Expositor (1897), 460 - 471; St. Paul the Traveller and the Roman Citizen.在解释者(1897年),460 - 471;圣保罗旅行者和罗马公民。(London, 1900); Some recent Editions of the Acts of the Apostles, in The Expositor (1900, Nov.), 321-335; SABATIER, L'auteur du livre des Actes des Apôtres, at-il connu et utilisé dans son récit le Epitres de St. Paul?, in Bioliothèque de l'Ecole des Hautes Etudes (Paris, 1889), I, 202-229; SOROF, Die Entstehung der Apostelgeschichte (Berlin, 1890); SPITTA, Die Apostelgeschichte, ihre Quellen und deren geschichtlichen Wert (Halle, 1891).(伦敦,1900年);萨巴蒂尔,L'导演杜livre DES Actes DES Apôtres,在金正日connu等utilisé DANS儿子的使徒行传,在解释者(1900年11月),321-335最近的一些版本récit乐Epitres去圣保罗,在DE L' ECOLE DES Bioliothèque高等研究(巴黎,1889年),我,202-229;?SOROF,模具Entstehung DER Apostelgeschichte(柏林,1890年);施皮塔,模具Apostelgeschichte,ihre Quellen UND德仁geschichtlichen Wert(哈雷,1891年)。Acta Apostolicae Sedis (26 June, 1913); Rome (5 July, 1913).文献Apostolicae Sedis(1913年6月26日);罗马(1913年7月5日)。

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