{
  "$schema": "https://paulineletters.com/data/agent/commons/v1/acts-letters-concordance.schema.json",
  "schemaVersion": "1.0",
  "version": "1.0.0",
  "dataset": "acts-letters-concordance",
  "locale": "zh-Hans",
  "title": "使徒行传与保罗书信逐点对照",
  "description": "使徒行传与书信相互触及的每一处，分为明确的一致、无心的巧合、互补的细节、表面的张力或沉默，并附上最有力的另一种读法。",
  "method": "每个接触点都根据两段经文的World English Bible文本起草，再对照同一文本独立核查，并检查是否有牵强的调和或误标的巧合。只有在佩利的《Horae Paulinae》（1790）讨论到某一点时才引用他。分类属于判断，并附有其他读法。",
  "license": "https://creativecommons.org/licenses/by/4.0/",
  "attribution": "Pauline Letters — https://paulineletters.com",
  "canonicalUrl": "https://paulineletters.com/zh-hans/data/agent/commons/v1/acts-letters-concordance.json",
  "scripture": "References only. No Bible translation text is included; cite the reference and read it in a licensed or public-domain edition.",
  "itemCount": 173,
  "items": [
    {
      "id": "jewish-credentials-and-zeal",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "Galatians 1:13-14",
        "Philippians 3:4-6",
        "2 Corinthians 11:22"
      ],
      "actsReferences": [
        "Acts 21:39-22:3",
        "Acts 23:6",
        "Acts 26:4-5"
      ],
      "personIds": [
        "person.paul",
        "person.gamaliel"
      ],
      "placeIds": [
        "place.tarsus",
        "place.cilicia",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 2, particular 1; 1849 New York reprint, p. 101",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "St. Paul in the early part of his life had addicted himself to the study of the Jewish religion, and was distinguished by his zeal for the institution, and for the traditions which had been incorporated with it.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 1 (Exposition of the Argument), on Philippians 3:5; 1849 New York reprint, p. 10",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "it would be easy for an impostor, who was fabricating a letter in the name of St. Paul, to collect these articles into one view. This, therefore, is a conformity which we do not adduce.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to about 115 and argues it drew on Josephus and a collection of Paul's letters, so agreements with the letters may be borrowings."
        },
        {
          "author": "Martin Hengel (with Roland Deines)",
          "work": "The Pre-Christian Paul",
          "year": "1991",
          "view": "Defends Paul's Pharisaism and a Jerusalem Torah education under Gamaliel as plausible, weighing Acts against Paul's own testimony."
        }
      ],
      "title": "保罗的犹太人资历，以及他对先祖传统的热心",
      "summary": "使徒行传和保罗的书信都说，保罗在跟从耶稣以前，是一个热心于先祖传统的法利赛人。两者在实质上一致，措辞却不同，而且各自补充了一些细节。由于这些事实是公开为人所知的，这种吻合显示的更多是前后一致，而不是独立的印证；佩利同样把腓立比书中的那份清单搁置一旁，因为伪造者也能把它拼凑出来。",
      "letterSays": "保罗说，他在犹太教中超越同辈，热心于先祖的传统；他声称自己第八天受割礼，生为以色列人，属便雅悯支派，父母都是希伯来人，身为法利赛人，按律法无可指摘。",
      "actsSays": "保罗生于大数，他说自己在耶路撒冷长大，在迦玛列门下受过严格的训练，为神热心，是出身法利赛人家庭的法利赛人；他用希伯来人的语言向耶路撒冷的群众讲话。",
      "howTheyFit": "两幅画像在实质上一致，措辞却不同。使徒行传补充了大数、迦玛列、在耶路撒冷长大，以及那篇用希伯来人的语言发表的讲话；书信则补充了第八天受割礼和所属的支派。佩利把加拉太书所说的热心视为独立于使徒行传的见证，却把腓立比书3:5搁置一旁，因为伪造者可以根据使徒行传和其他书信把它拼凑出来。",
      "alternatives": [
        {
          "label": "使徒行传取材于书信",
          "statement": "理查德·佩尔沃认为使徒行传使用过保罗的书信，因此其中关于法利赛人身份和热心的主题可能来自加拉太书和腓立比书；这样一来，迦玛列、大数和在耶路撒冷长大这几点，就需要另有来源，或者是路加自己添加的。"
        },
        {
          "label": "在耶路撒冷受训一事受到质疑",
          "statement": "书信从未提到迦玛列，也没有提到在耶路撒冷长大，一些学者把这些看作路加的强调；马丁·亨格尔则为在耶路撒冷接受妥拉教育的说法辩护，认为这是合理可信的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-jewish-credentials-and-zeal"
    },
    {
      "id": "tribe-of-benjamin-and-the-name-saul",
      "relation": "complementary-detail",
      "confidence": "low",
      "letterReferences": [
        "Romans 11:1",
        "Philippians 3:5"
      ],
      "actsReferences": [
        "Acts 7:58",
        "Acts 9:4",
        "Acts 13:7-9",
        "Acts 13:21",
        "Acts 26:14"
      ],
      "personIds": [
        "person.paul",
        "person.saul-king",
        "person.sergius-paulus",
        "person.jesus"
      ],
      "placeIds": [
        "place.pisidian-antioch",
        "place.paphos"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Colin J. Hemer",
          "work": "The Name of Paul",
          "year": "1985",
          "view": "Treats Paulus as the cognomen Paul bore as a Roman citizen by birth (Acts 22:28), his other Roman names being unknown."
        }
      ],
      "title": "书信提到便雅悯支派，使徒行传提到“扫罗”这个名字",
      "summary": "保罗的书信说出他的支派是便雅悯，却从未提到“扫罗”这个名字；使徒行传说出了“扫罗”这个名字，却从未提到他的支派。两者合起来，暗示一种自然的吻合：一个便雅悯家庭用以色列第一位王——一位便雅悯人——的名字给儿子取名，而使徒行传中的保罗也曾提起这位王。两处经文都没有点明这种联系，因此这是互补的细节，合理却无法证明。",
      "letterSays": "保罗两次说自己属便雅悯支派，一次是在论证神并没有弃绝以色列的时候，一次是在列举自己资历的时候。没有一封书信称他为扫罗。",
      "actsSays": "使徒行传一直称他为扫罗，直到使徒行传13:9，才称他为“又名保罗的扫罗”；复活的耶稣称呼他“扫罗”。保罗在彼西底的安提阿讲道时，提起了扫罗王，一个便雅悯人。",
      "howTheyFit": "两个来源都没有指出这种吻合。罗马书和腓立比书所提到的支派，可以解释为什么一个家庭会选用该支派最著名人物的名字；使徒行传则提供了这个名字，又在它归给保罗的一篇讲道中，提供了这位王所属的支派。使徒行传13:9把“保罗”呈现为第二个名字，而不是归信时的改名。这种吻合有启发性，却不构成证据。",
      "alternatives": [
        {
          "label": "并非便雅悯人所专有",
          "statement": "“扫罗”这个名字并非便雅悯人所专有：约瑟夫斯的《犹太战记》就提到亚基帕有一位王室亲属扫罗。这个名字可能只是家里的选择，因此与支派的关联仍只是推测。"
        },
        {
          "label": "“保罗”之名取自士求．保罗",
          "statement": "由于使徒行传第一次使用“保罗”这个名字，正是在省长士求．保罗身旁（使徒行传13:7-9），有人推断这位使徒取用了他的名字；但使徒行传只说扫罗又名保罗，而科林·赫默则把Paulus看作他生来就有的罗马家族名（cognomen）。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-tribe-of-benjamin-and-the-name-saul"
    },
    {
      "id": "ancestral-god-and-a-clear-conscience",
      "relation": "explicit-agreement",
      "confidence": "medium-high",
      "letterReferences": [
        "2 Timothy 1:3",
        "Romans 1:9",
        "2 Corinthians 1:12"
      ],
      "actsReferences": [
        "Acts 22:3",
        "Acts 23:1",
        "Acts 24:14-16",
        "Acts 26:5-7",
        "Acts 27:23"
      ],
      "personIds": [
        "person.paul",
        "person.felix",
        "person.agrippa"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.caesarea"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "C. F. D. Moule",
          "work": "The Problem of the Pastoral Epistles: A Reappraisal",
          "year": "1965",
          "view": "Proposed that Luke wrote the Pastorals as Paul's secretary, with unusual freedom, during Paul's lifetime, which would explain their Lukan features."
        },
        {
          "author": "Stephen G. Wilson",
          "work": "Luke and the Pastoral Epistles",
          "year": "1979",
          "view": "Argued from shared vocabulary and outlook that Luke himself wrote the Pastorals."
        }
      ],
      "title": "以无愧的良心事奉祖先的神",
      "summary": "提摩太后书和使徒行传中保罗的几篇辩护词，对他的描绘是一致的：以无愧的良心事奉他列祖的神。这种一致是真实的，但在于共同的惯用语；而且教牧书信的作者归属有争议，用词又与路加相近，这意味着它可能反映的是同一个圈子所描绘的形象，而不是两个独立的见证。",
      "letterSays": "保罗感谢神，他像祖先一样以清洁的良心事奉这位神；他也提到自己昼夜为提摩太祷告。",
      "actsSays": "保罗对公议会说，他一向凭着良好的良心生活；对腓力斯说，他以无愧的良心事奉祖先的神；对亚基帕讲到给祖先的应许；对同船的人讲到他所事奉的神。",
      "howTheyFit": "事奉祖先的神与保持无愧的良心，在提摩太后书1:3和使徒行传24:14-16中一同出现，使徒行传26:7还加上昼夜事奉；不过两处表示“祖先”的希腊文词语不同，修饰良心的形容词也不同。罗马书1:9同样把事奉神与不住的祷告并提，哥林多后书1:12也诉诸良心。尽管如此，教牧书信与路加福音和使徒行传有大量共同词汇，因此这项平行可能出自同一人之手或同一个圈子，而不是出自彼此独立的记忆。",
      "alternatives": [
        {
          "label": "出自后人或路加之手",
          "statement": "多数批判学者把提摩太后书视为托名之作，或许是以罗马书1:9为范本，用接近路加的惯用语写成；C. F. D. 穆尔和斯蒂芬·G. 威尔逊则把教牧书信与路加本人联系起来。无论哪一种，这都不是独立的印证。"
        },
        {
          "label": "共同的惯用语，或保罗本人的声音",
          "statement": "“良好的良心”是更广泛的教会惯用语（彼得前书3:16；希伯来书13:18），因此这种吻合可能只是基督徒共同的说法；主张保罗写了提摩太后书的人，则把它读作他本人的自我描述，正如罗马书1:9那样。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-ancestral-god-and-a-clear-conscience"
    },
    {
      "id": "persecutor-who-ravaged-the-church",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "Galatians 1:13",
        "Galatians 1:22-23",
        "1 Corinthians 15:9",
        "Philippians 3:6",
        "1 Timothy 1:12-16"
      ],
      "actsReferences": [
        "Acts 8:1-3",
        "Acts 9:1-2",
        "Acts 9:13-14",
        "Acts 9:21",
        "Acts 22:4-5",
        "Acts 22:19-20",
        "Acts 26:9-11"
      ],
      "personIds": [
        "person.paul",
        "person.stephen",
        "person.ananias"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.judea",
        "place.damascus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 2, particular 2; 1849 New York reprint, p. 101",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "St. Paul, before his conversion, had been a fierce persecutor of the new sect.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 11 (First Epistle to Timothy), no. 5; 1849 New York reprint, p. 205",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The whole quotation plainly refers to St. Paul's original enmity to the Christian name, the interposition of Providence in his conversion, and his subsequent designation to the ministry of the Gospel: and by this reference affirms indeed the substance of the Apostle's history delivered in the Acts.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to about 115 and argues it used a collection of Paul's letters, so verbal agreements with Galatians can be read as borrowing."
        }
      ],
      "title": "残害教会的逼迫者",
      "summary": "各方资料都一致表明，保罗在蒙召以前曾猛烈地逼迫教会。书信没有点出任何城市；使徒行传把它放在耶路撒冷，并把它向大马士革扩展。一个表示“残害”的罕见动词把加拉太书和使徒行传联系起来，这可能反映早期的共同传统，也可能反映使徒行传使用了加拉太书。",
      "letterSays": "保罗曾极力逼迫神的教会，想要毁灭它；他因此称自己为使徒中最小的；提摩太前书又补充说他曾是亵渎者，是在不信中无知而行的。",
      "actsSays": "扫罗从耶路撒冷的家家户户把信徒拖去下监，赞同司提反被杀，要求取得前往大马士革的公文，试图强迫信徒说亵渎的话，还追到外地的城市去。",
      "howTheyFit": "动词portheo（残害）在新约中只出现在使徒行传9:21、加拉太书1:13和加拉太书1:23，每次都是指保罗的逼迫，其中两次出自别人对他的描述，这或许是早期一种固定的说法。作者归属有争议的提摩太前书补充说，他是在无知中行事的，正如使徒行传26:9描写他是真心确信的。加拉太书1:22说犹太各教会没有见过保罗的面，这与使徒行传以耶路撒冷为背景的叙述不太协调。",
      "alternatives": [
        {
          "label": "使徒行传借用了加拉太书",
          "statement": "如果使徒行传像理查德·佩尔沃所主张的那样使用过保罗的书信，那么这个共有的动词可能借自加拉太书，而使徒行传中关于耶路撒冷和大马士革的细节，可能是对保罗简短陈述的叙事铺陈。"
        },
        {
          "label": "逼迫发生在耶路撒冷以外",
          "statement": "由于加拉太书1:22说犹太各教会没有见过保罗的面，一些学者把他的逼迫行动定位在大马士革附近，而不是耶路撒冷；另一些学者则回应说，耶路撒冷以外的犹太各教会不一定见过他。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-persecutor-who-ravaged-the-church"
    },
    {
      "id": "saw-the-risen-lord",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Corinthians 9:1",
        "1 Corinthians 15:5-10",
        "Galatians 1:15-16",
        "Galatians 1:17"
      ],
      "actsReferences": [
        "Acts 9:3-9",
        "Acts 9:17",
        "Acts 9:27",
        "Acts 22:6-15",
        "Acts 26:13-19"
      ],
      "personIds": [
        "person.paul",
        "person.jesus",
        "person.ananias",
        "person.barnabas",
        "person.peter",
        "person.james"
      ],
      "placeIds": [
        "place.damascus",
        "place.damascus-road",
        "place.arabia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 2, particular 3; 1849 New York reprint, p. 102",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "St. Paul was miraculously converted on his way to Damascus.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 2, particular 3, on Galatians 1:17; 1849 New York reprint, p. 102",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Nothing can be more like simplicity and undesignedness than this is.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "见过复活之耶稣的昔日逼迫者",
      "summary": "保罗的书信和使徒行传都说，这位昔日的逼迫者见过复活的耶稣，他的人生因此转向。使徒行传三次叙述这件事，说是在大马士革附近出现的光和声音；保罗则把它列为最后一次复活显现，又说这是神把他的儿子启示出来。两者的侧重不同，而这件事是否真的发生，是另一个历史问题。",
      "letterSays": "保罗见过主耶稣，主最后向他显现；神把他的儿子启示在他里面以后，他去了阿拉伯，后来又回到大马士革。",
      "actsSays": "在大马士革附近，从天上来的光使扫罗失明，耶稣向他说话；同行的人却看不见任何人。亚拿尼亚和巴拿巴都说他见过主；保罗后来称之为从天上来的异象。",
      "howTheyFit": "核心主张是共同的：保罗见过主；两者描述这件事时，都使用了保罗那份复活显现名单所用的“显现”语言。加拉太书没有直接点出地点，但它顺带提到保罗回到了大马士革（加拉太书1:17），暗示蒙召就发生在那里；佩利称此为非刻意的吻合，不过如果使徒行传知道加拉太书，这一点就会减弱。使徒行传本身的细节也有出入：同行的人有时站着、有时仆倒，他们听见声音（使徒行传9:7），却不明白那说话的声音（使徒行传22:9）。",
      "alternatives": [
        {
          "label": "异象经验",
          "statement": "一些历史学者把这次相遇解读为异象经验，指出使徒行传说那是从天上来的异象，同行的人也看不见任何人；另一些学者则强调，保罗把它与向彼得、雅各和众使徒的显现列在一起。"
        },
        {
          "label": "路加的文学性重述",
          "statement": "一些学者把使徒行传中的三段记述看作路加对同一个传统的重述，各自配合不同的讲话场合；它们之间的差异显示的是他处理细节时的自由，而不是三份独立的报道。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-saw-the-risen-lord"
    },
    {
      "id": "call-and-gentile-commission",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "Galatians 1:11-12",
        "Galatians 1:15-16",
        "Galatians 2:7-9",
        "Romans 1:5",
        "Romans 1:16",
        "Romans 11:13",
        "Romans 15:15-16",
        "2 Corinthians 11:24",
        "Ephesians 3:2-9",
        "Colossians 1:25-27",
        "1 Timothy 2:7",
        "2 Timothy 1:11",
        "2 Timothy 4:17"
      ],
      "actsReferences": [
        "Acts 9:15",
        "Acts 9:20",
        "Acts 13:46-47",
        "Acts 22:12-15",
        "Acts 22:17-21",
        "Acts 26:16-18",
        "Acts 28:28"
      ],
      "personIds": [
        "person.paul",
        "person.jesus",
        "person.ananias",
        "person.barnabas",
        "person.peter",
        "person.james",
        "person.john-zebedee"
      ],
      "placeIds": [
        "place.damascus",
        "place.jerusalem",
        "place.pisidian-antioch",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 2, particular 3; 1849 New York reprint, p. 102",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "It also draws the agreement between the two quotations somewhat closer, to observe that they both state St. Paul to have preached the Gospel immediately upon his call",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Krister Stendahl",
          "work": "Paul Among Jews and Gentiles, and Other Essays",
          "year": "1976",
          "view": "Argues that Paul's Damascus experience is better described as a prophetic call to the Gentile mission than as a conversion."
        },
        {
          "author": "Alan F. Segal",
          "work": "Paul the Convert: The Apostolate and Apostasy of Saul the Pharisee",
          "year": "1990",
          "view": "Revives the conversion model against Stendahl, treating Paul as a genuine convert."
        }
      ],
      "title": "蒙召并被差往外族人那里",
      "summary": "使徒行传和书信都说，保罗的蒙召同时也是一项去外族人那里的使命。加拉太书把神的儿子的启示与在列国中传扬连在一起；使徒行传的三段记述都把这项使命与他的蒙召联系起来，只是每次传达的方式不同。罗马书重申他作外族人的使徒，以弗所书、歌罗西书和教牧书信也是如此，而这几卷的作者归属有争议。",
      "letterSays": "神把他的儿子启示在保罗里面，要他在外族人中传扬；他是外族人的使徒，而作者归属有争议的几封书信还加上了奥秘的管家、传道者和教师等称呼。",
      "actsSays": "主称扫罗是为列国、众王和以色列所拣选的器皿；后来的记述则说耶稣差他到外族人那里去。他先在会堂里传讲，遭到拒绝时就转向外族人。",
      "howTheyFit": "使徒行传每次传达这项使命的方式都不同：一次是借着对亚拿尼亚说的话，一次是借着亚拿尼亚和后来在圣殿中的异象，一次是耶稣在路上直接传达。加拉太书坚称保罗的福音不是从人领受的（加拉太书1:11-12），这与使徒行传22章中亚拿尼亚的角色不太协调。加拉太书以外族人为蒙召的目的；使徒行传则把以色列也包括在内。佩利把使徒行传9:20与加拉太书1:16配对，但在加拉太书中，“立刻”所修饰的是不与人商量，而不是传道。",
      "alternatives": [
        {
          "label": "是蒙召而非归信",
          "statement": "克里斯特·斯滕达尔认为，保罗所描述的是一种类似先知、奉差往外族人那里去的呼召，而不是从一种宗教归信另一种宗教；艾伦·西格尔则回应说，把保罗理解为真正的归信者更为恰当。"
        },
        {
          "label": "路加的“转向”模式",
          "statement": "有人把使徒行传中先到会堂的模式看作路加的安排，指出加拉太书2:7-9把向外族人和向犹太人的宣教分开；然而罗马书1:16让犹太人居先，哥林多后书11:24也记载他五次受犹太人鞭打，显示保罗一直在进入会堂。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-call-and-gentile-commission"
    },
    {
      "id": "acts-26-commission-and-colossians-ephesians-vocabulary",
      "relation": "explicit-agreement",
      "confidence": "medium",
      "letterReferences": [
        "Colossians 1:12-14",
        "Ephesians 1:7",
        "Ephesians 1:18",
        "Ephesians 5:8",
        "1 Thessalonians 5:4-5"
      ],
      "actsReferences": [
        "Acts 26:17-18",
        "Acts 26:23",
        "Acts 20:32",
        "Acts 13:47"
      ],
      "personIds": [
        "person.paul",
        "person.agrippa",
        "person.jesus"
      ],
      "placeIds": [
        "place.caesarea",
        "place.miletus",
        "place.pisidian-antioch"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues that Acts, written about 115, used a collection of Paul's letters, so verbal parallels with them may be borrowings."
        }
      ],
      "title": "使徒行传26:18的使命与歌罗西书、以弗所书的用语",
      "summary": "使徒行传26:18是保罗转述自己所领的使命，歌罗西书1:12-14在以弗所书中也有回响；两者共有黑暗与光明、黑暗或撒但的权势、罪得赦免，以及在圣徒中有分等内容。书信描述的是信徒的归信，而不是保罗所领的使命；这种重叠是真实的，但其成因仍无定论：可能是保罗的惯用语、路加的惯用语、共同的归信用语，或以赛亚书中关于仆人的用语。",
      "letterSays": "父使信徒配得与众圣徒在光明中同得基业，救他们脱离黑暗的权势，又赦免了他们；以弗所书还加上心中的眼睛被照亮，以及从前的黑暗如今成了光明。",
      "actsSays": "保罗告诉亚基帕，复活的耶稣差遣他去开外族人的眼睛，使他们从黑暗转向光明，从撒但的权势转向神，好得蒙赦罪，并在成圣的人中得基业。",
      "howTheyFit": "共有的希腊文词语包括：撒但或黑暗的exousia（权势）、aphesis（赦免），以及在圣徒中的kleros（分）。路加或许保存了保罗谈论自己使命的方式，但这些也是路加自己的用词：名词aphesis在路加福音和使徒行传中反复出现，在保罗书信中却只见于歌罗西书1:14和以弗所书1:7；路加福音22:53提到黑暗的权势；使徒行传20:32再次使用了基业的说法。两段经文可能都取材于以赛亚书中的仆人，他是列国的光，开瞎子的眼（以赛亚书42:6-7）；使徒行传13:47引用以赛亚书49:6，把这样的用语应用在保罗的使命上。",
      "alternatives": [
        {
          "label": "使徒行传取材于书信",
          "statement": "理查德·佩尔沃认为使徒行传使用过一部保罗书信集；按这种看法，路加可能是根据类似歌罗西书的用语塑造了使徒行传26:18，而不是根据保罗本人的讲话。"
        },
        {
          "label": "共同的归信用语",
          "statement": "光明与黑暗的用语是基督徒常见的惯用语（帖撒罗尼迦前书5:4-5；彼得前书2:9），而且许多学者怀疑歌罗西书和以弗所书是否出自保罗之手，因此这项平行可能反映教会共同的语言，而不是同一个人的声音。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-acts-26-commission-and-colossians-ephesians-vocabulary"
    },
    {
      "id": "light-in-the-heart-and-the-damascus-light",
      "relation": "complementary-detail",
      "confidence": "debated",
      "letterReferences": [
        "2 Corinthians 3:16-18",
        "2 Corinthians 4:4-6",
        "1 Corinthians 9:1",
        "1 Corinthians 15:8"
      ],
      "actsReferences": [
        "Acts 9:3-9",
        "Acts 9:17-18",
        "Acts 22:6-11",
        "Acts 26:13-18"
      ],
      "personIds": [
        "person.paul",
        "person.jesus",
        "person.ananias"
      ],
      "placeIds": [
        "place.damascus-road",
        "place.damascus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Seyoon Kim",
          "work": "The Origin of Paul's Gospel",
          "year": "1981",
          "view": "Argues that Paul's gospel, including his language of Christ as God's image and glory, derives from the Damascus revelation, and reads 2 Corinthians 4:4-6 as reflecting that event."
        },
        {
          "author": "Charles W. Hedrick",
          "work": "Paul's Conversion/Call: A Comparative Analysis of the Three Reports in Acts",
          "year": "1981",
          "view": "Explains differences among the three Acts accounts, such as blindness from scales in Acts 9:18 and from the light's brightness in Acts 22:11, as Luke's deliberate supplements and corrections."
        }
      ],
      "title": "神照在保罗心里的光，与大马士革路上的光",
      "summary": "哥林多后书可能暗指大马士革的那道光，不过学者对此有争议。保罗说，那起初呼唤光从黑暗中出现的神，已经在他和他的同工里面发出光照，显出神在基督里的荣耀。使徒行传则叙述在大马士革附近有从天上来的光，使人失明。两者的意象高度重叠，但书信没有点出任何地点、时间或事件。",
      "letterSays": "不信之人的心思受了蒙蔽，但创造光的那一位已经在保罗和他的同工里面发出光照，显出神在基督里的荣耀；人转向主，面纱就会被挪去。",
      "actsSays": "在大马士革附近，从天上来的光使扫罗失明，直到亚拿尼亚到来；其中一段记述说，单是那光的荣耀就使他看不见了。耶稣差遣他去使人从黑暗转向光明。",
      "howTheyFit": "使徒行传提供了一幕外在的场景：光、失明，以及开人眼睛的使命，这与保罗描述内在经历的语言相合。金世润等学者把哥林多后书4:6读作保罗在回忆大马士革的那次显现。但保罗在明确提及那件事的地方，说的是见到主，从未提到光（哥林多前书9:1；哥林多前书15:8）。在这里，他用的是复数，取材于创造的语言，描述的是任何转向主的人所经历的事。这种重叠是共同的意象，而不是在某项明言的事实上彼此一致。",
      "alternatives": [
        {
          "label": "普遍的光照",
          "statement": "哥林多后书4:6描述的可能是福音如何光照每一个信徒，正如上下文关于面纱被揭去的经文所暗示的，并没有特别指向大马士革的那件事。"
        },
        {
          "label": "路加把意象戏剧化了",
          "statement": "路加或他背后的传统，可能把保罗关于光与失明的语言变成了一幕叙事场景；这样，使徒行传反映的就是保罗的意象，而不是独立地印证它。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-light-in-the-heart-and-the-damascus-light"
    },
    {
      "id": "gospel-not-from-any-human-and-ananias",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "Galatians 1:1",
        "Galatians 1:11-12",
        "Galatians 1:16-17"
      ],
      "actsReferences": [
        "Acts 9:10-19",
        "Acts 22:12-16",
        "Acts 26:16-18"
      ],
      "personIds": [
        "person.paul",
        "person.ananias",
        "person.jesus"
      ],
      "placeIds": [
        "place.damascus",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Charles W. Hedrick",
          "work": "Paul's Conversion/Call: A Comparative Analysis of the Three Reports in Acts",
          "year": "1981",
          "view": "Treats the differences among the three Acts accounts as Luke's technique of supplementing and correcting earlier tellings, with Acts 26:12-18 as Luke's own abbreviated composition."
        },
        {
          "author": "Seyoon Kim",
          "work": "The Origin of Paul's Gospel",
          "year": "1981",
          "view": "Argues that the substance of Paul's gospel came from the Damascus revelation itself, as Paul claims in Galatians 1:12."
        }
      ],
      "title": "不从人领受的福音，与亚拿尼亚的角色",
      "summary": "加拉太书和使徒行传在这里有出入，至少在侧重上如此。加拉太书坚称，保罗的使徒职分和福音都不是借着任何人得来的，而且他起初没有与任何人商量。在使徒行传中，亚拿尼亚医治了保罗，呼吁他受洗，并且在其中一段记述里宣告了他的使命，不过是以主的使者的身份。使徒行传的第三段记述则没有提到亚拿尼亚。",
      "letterSays": "保罗的使徒职分既非来自任何人，也非经由任何人；他的福音是借着耶稣基督的启示而来，不是出于人的教导；蒙召以后，他没有立刻与任何人商量。",
      "actsSays": "亚拿尼亚在异象中受主差遣，使扫罗恢复视力，扫罗也受了洗；在使徒行传22:14-16，亚拿尼亚宣告了他的使命。在使徒行传26:16-18，则是耶稣直接委派扫罗。",
      "howTheyFit": "调和论者指出，使徒行传把亚拿尼亚描写为按异象行事的当地门徒，而不是使徒或教师；而加拉太书强调的是不依赖耶路撒冷的众使徒。医治和施洗不一定提供福音的内容。尽管如此，使徒行传在保罗受委派的过程中安排了一个人作中介，这是加拉太书从未提到的；而使徒行传26:16-18又略去了他，可见路加本人的叙述也有变化。两者有可能吻合，但并非天衣无缝。",
      "alternatives": [
        {
          "label": "真实的冲突",
          "statement": "使徒行传把保罗放在一连串人的中介之中：先是亚拿尼亚，后来是巴拿巴和众使徒，而加拉太书淡化了这一点；路加的描绘可能反映他自己有意把保罗与更广的教会联系起来。"
        },
        {
          "label": "文学上的塑造",
          "statement": "使徒行传的三段记述彼此不同，路加可能针对每个场合塑造了亚拿尼亚的角色；这样，这项比较显示的可能更多是路加的叙事选择，而不是与保罗在史实上的分歧。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-gospel-not-from-any-human-and-ananias"
    },
    {
      "id": "damascus-implied-by-a-passing-return",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Galatians 1:15-17"
      ],
      "actsReferences": [
        "Acts 9:3-22",
        "Acts 22:6-11",
        "Acts 26:12-13"
      ],
      "personIds": [
        "person.paul"
      ],
      "placeIds": [
        "place.damascus",
        "place.damascus-road",
        "place.arabia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. 5 (Galatians), No. II; 1850 Religious Tract Society edition",
          "url": "https://archive.org/download/horaepaulinaeor00palegoog/horaepaulinaeor00palegoog_djvu.txt",
          "publicDomain": true,
          "quote": "In what may be called the direct part of the account, no mention is made of the place of his conversion at all: a casual expression at the end, and an expression brought in for a different purpose, alone fixes it to have been at Damascus",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "加拉太书只是暗示大马士革是蒙召之地",
      "summary": "加拉太书从未说明保罗在哪里蒙召，但暗示他在蒙召的时候或刚蒙召之后身在大马士革：保罗说，他去过阿拉伯之后，又回到了大马士革。使徒行传则叙述他在大马士革路上蒙召，以及他在城里最初的日子。正如佩利所强调的，书信的这处提及只是顺带一笔。",
      "letterSays": "保罗描述自己蒙召时没有点出地点，接着顺带提到，他去过阿拉伯之后回到了大马士革。",
      "actsSays": "三段记述都把这次相遇放在大马士革附近的路上；其中最详尽的一段接着叙述扫罗被领进城、受洗，并在城中的会堂里传讲。",
      "howTheyFit": "这些片段毫不牵强地彼此吻合：加拉太书暗示保罗蒙召前后在大马士革，使徒行传则详细叙述了那次蒙召。佩利在这顺带的一笔中看到朴实、非刻意的特征，以此作为证据，表明这封书信不是为了配合使徒行传而写的。这一点支持的是书信的独立性，而不是使徒行传的独立性。路加可能从传统或保罗的书信中得知大马士革，因此这项一致被归为互补，而不是非刻意的巧合。",
      "alternatives": [
        {
          "label": "非刻意的巧合",
          "statement": "按照佩利的看法，这处提及可以读作独立来源之间未经安排的吻合：书信只是顺带、而且是为了别的目的才提到大马士革，使徒行传却叙述了整个场景。"
        },
        {
          "label": "众所周知的事",
          "statement": "保罗在大马士革附近归信一事，在早期基督徒中大概广为人知，因此这项一致可能只显示两位作者共享一个众所周知的传统。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-damascus-implied-by-a-passing-return"
    },
    {
      "id": "arabia-and-the-three-years",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "Galatians 1:17-18",
        "Galatians 4:25"
      ],
      "actsReferences": [
        "Acts 9:19-26"
      ],
      "personIds": [
        "person.paul",
        "person.aretas"
      ],
      "placeIds": [
        "place.arabia",
        "place.nabatea",
        "place.damascus",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. 5 (Galatians), No. II; 1850 Religious Tract Society edition",
          "url": "https://archive.org/download/horaepaulinaeor00palegoog/horaepaulinaeor00palegoog_djvu.txt",
          "publicDomain": true,
          "quote": "“the journey into Arabia,” mentioned in the epistle and omitted in the history, affords full proof that there existed no correspondence between these writers. If the narrative in the Acts had been made up from the epistle, it is impossible that this journey should have been passed over in silence",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "Places a brief Arabian stay early in the three years, judges the vague timing in Acts not contradictory, and thinks a retreat to Sinai the more probable meaning of Arabia."
        },
        {
          "author": "Martin Hengel and Anna Maria Schwemer",
          "work": "Paul Between Damascus and Antioch: The Unknown Years",
          "year": "1997",
          "view": "Take Arabia as the Nabataean kingdom of Aretas IV and Paul's stay there as early missionary activity that brought him into conflict with the king."
        },
        {
          "author": "N. T. Wright",
          "work": "Paul, Arabia, and Elijah (Galatians 1:17)",
          "year": "1996",
          "view": "Reads the journey to Arabia as a journey to Sinai modeled on Elijah's flight to Horeb after his zeal."
        }
      ],
      "title": "阿拉伯与那三年：使徒行传只字未提",
      "summary": "使徒行传对阿拉伯保持沉默。加拉太书说，保罗蒙召以后退到阿拉伯，又回到大马士革，过了三年才上耶路撒冷去。使徒行传从大马士革写到耶路撒冷，其间只有含糊的时间说明，可以容纳这段空白，却没有显出它的任何迹象。",
      "letterSays": "保罗没有上耶路撒冷去，而是退到阿拉伯，然后回到大马士革；过了三年，他上耶路撒冷去。他在别处把西奈山放在阿拉伯。",
      "actsSays": "扫罗和大马士革的门徒同住了一些日子，并且传道；过了许多日子，他躲过一场阴谋，前往耶路撒冷。其中没有提到他曾在阿拉伯停留。",
      "howTheyFit": "这段空白可以放进使徒行传中在大马士革那段长短不定的时间里。莱特富特把短暂的阿拉伯之行放在早期，在保罗积极传道之前，尽管使徒行传9:20说他立刻就传道；佩利则主张，使徒行传中含糊的时间说明可以跨越三年。佩利把这处省略当作证明，表明两位作者没有互相抄袭。保罗在阿拉伯做了什么，仍有争议：是在纳巴泰王国宣教，或许因此触怒了亚里达王；还是像以利亚那样退往西奈。",
      "alternatives": [
        {
          "label": "有意省略",
          "statement": "路加可能从传统、甚至从加拉太书得知阿拉伯之行，却为了让保罗尽快来到耶路撒冷而略去不提；单凭沉默，不能证明两位作者彼此独立。"
        },
        {
          "label": "路加并不知道",
          "statement": "正如莱特富特所判断的，路加可能只是不知道那段在阿拉伯的短暂停留，因此这种沉默反映的是他所掌握资料的局限，而不是一种选择。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-arabia-and-the-three-years"
    },
    {
      "id": "escape-from-damascus-in-a-basket",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "2 Corinthians 11:30-33"
      ],
      "actsReferences": [
        "Acts 9:23-25"
      ],
      "personIds": [
        "person.paul",
        "person.aretas"
      ],
      "placeIds": [
        "place.damascus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. 4 (Second Epistle to the Corinthians), No. II; 1850 Religious Tract Society edition",
          "url": "https://archive.org/download/horaepaulinaeor00palegoog/horaepaulinaeor00palegoog_djvu.txt",
          "publicDomain": true,
          "quote": "The account in the epistle of St. Paul's escape from Damascus, though agreeing in the main fact with the account of the same transaction in the Acts, is related with such difference of circumstance, as renders it utterly improbable that one should be derived from the other.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues that Acts dates from the early second century and used Paul's letters, treating the Damascus escape as Luke's rewriting of 2 Corinthians 11:32-33."
        }
      ],
      "title": "坐在筐子里从城墙上缒下，逃离大马士革",
      "summary": "使徒行传和哥林多后书都说，保罗是被人放在筐子里、从城墙上缒下去，才逃离大马士革的。保罗在起誓之后讲述这件事，把它当作软弱的例子；使徒行传则把它写成他在大马士革传道的结局。两者共有这个奇特的细节，但对于是谁在追捕他，说法不同。",
      "letterSays": "保罗夸耀自己的软弱，并起誓说自己所言属实；他回忆自己被人放在筐子里，从城墙的窗口缒下去，逃脱了亚里达王在大马士革的总督。",
      "actsSays": "扫罗传道之后，大马士革的犹太人密谋杀他，日夜守着城门；他的门徒趁夜用筐子把他从城墙上缒下去。",
      "howTheyFit": "核心事件及其不寻常的方式都相符，使这里成为两者最确定的接触点之一。佩利判断，两者在情节上的差异太大，不可能是一方从另一方衍生出来的；例如，只有书信提到窗口。然而，在这里也最可以主张两者存在依赖关系：筐子和城墙两处都有；认为路加知道保罗书信的学者，如理查德·佩尔沃，就认为使徒行传改写了哥林多后书。",
      "alternatives": [
        {
          "label": "使徒行传使用了这封书信",
          "statement": "路加从哥林多后书11:32-33取材写成这段情节，保留了筐子和城墙；这样，两者的一致反映的就是借用，而不是两个独立的见证。"
        },
        {
          "label": "共同的口传传统",
          "statement": "这个引人注目的故事大概曾以口传方式流传，或许源自保罗本人的讲述；使徒行传可能是根据这个传统，而不是根据书信，因此两者虽然一致，却未必完全彼此独立。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-escape-from-damascus-in-a-basket"
    },
    {
      "id": "aretas-ethnarch-or-jewish-plot",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "2 Corinthians 11:32"
      ],
      "actsReferences": [
        "Acts 9:23-24"
      ],
      "personIds": [
        "person.paul",
        "person.aretas"
      ],
      "placeIds": [
        "place.damascus",
        "place.nabatea",
        "place.arabia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. 4 (Second Epistle to the Corinthians), No. II; 1850 Religious Tract Society edition",
          "url": "https://archive.org/download/horaepaulinaeor00palegoog/horaepaulinaeor00palegoog_djvu.txt",
          "publicDomain": true,
          "quote": "The account in the epistle of St. Paul's escape from Damascus, though agreeing in the main fact with the account of the same transaction in the Acts, is related with such difference of circumstance, as renders it utterly improbable that one should be derived from the other.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Douglas A. Campbell",
          "work": "An Anchor for Pauline Chronology: Paul's Flight from 'The Ethnarch of King Aretas' (2 Corinthians 11:32-33)",
          "year": "2002",
          "view": "Uses the episode as a fixed point for Pauline chronology, dating Paul's flight from Damascus to about AD 36."
        },
        {
          "author": "Martin Hengel and Anna Maria Schwemer",
          "work": "Paul Between Damascus and Antioch: The Unknown Years",
          "year": "1997",
          "view": "Link the hostility of Aretas' official to Paul's earlier activity in Nabataean Arabia."
        }
      ],
      "title": "是谁看守大马士革：亚里达王的民族长官，还是犹太人？",
      "summary": "两处记述所说的追捕者不同。使徒行传说大马士革的犹太人密谋杀害扫罗，并守着城门；哥林多后书则说亚里达王的民族长官（ethnarch，即总督或社群首领）把守城池，要捉拿他。两者有可能合作，但经文没有这样说。提到约在公元40年去世的亚里达四世，也有助于为保罗早年的经历定年。",
      "letterSays": "亚里达王在大马士革的官员派人把守城池，要捉拿保罗，保罗却坐筐子逃脱了。",
      "actsSays": "大马士革的犹太人密谋要杀扫罗；他们昼夜守着城门，他得知了这个阴谋，他的门徒就把他送出城去。",
      "howTheyFit": "调和的说法是有的：这位纳巴泰官员可能与当地的犹太人对头联手行动，或受他们怂恿；也可能每个来源只提到对自己论证要紧的一方。有人认为这位民族长官是大马士革的纳巴泰社群首领，而不是这座城的统治者。这些说法，两处经文都没有讲明。如果亚里达四世的官员能在大马士革行事，这次逃脱就发生在这位王约公元40年去世之前；道格拉斯·坎贝尔主张约在公元36年。",
      "alternatives": [
        {
          "label": "路加的主题",
          "statement": "使徒行传常常把犹太人描写成保罗的逼迫者；路加可能把王的官员换成了犹太人密谋者，不论他根据的是自己的资料来源还是哥林多后书，因此这项差异反映的是路加的侧重。"
        },
        {
          "label": "当时谁掌控大马士革",
          "statement": "纳巴泰当时是否掌控大马士革，仍有争议。如果没有，这位民族长官或许是社群领袖，或是在城外监视的官员，而这次逃脱也就更难定年。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-aretas-ethnarch-or-jewish-plot"
    },
    {
      "id": "first-jerusalem-visit-cephas-and-james",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "Galatians 1:18-20",
        "Galatians 1:22-23"
      ],
      "actsReferences": [
        "Acts 9:26-29",
        "Acts 22:17-18"
      ],
      "personIds": [
        "person.paul",
        "person.peter",
        "person.james",
        "person.barnabas"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.judea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. 5 (Galatians), No. III; SPCK edition with notes by J. S. Howson",
          "url": "https://archive.org/download/horaepaulinaeort00pale_0/horaepaulinaeort00pale_0_djvu.txt",
          "publicDomain": true,
          "quote": "The historian delivers his account in general terms, as of facts at which he was not present. The person who is the subject of that account, when he comes to speak of these facts himself, particularizes time, names, and circumstances.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "John Knox",
          "work": "Chapters in a Life of Paul",
          "year": "1950",
          "view": "Treats Paul's letters as the primary source for his life and Acts as secondary, to be followed only where it does not conflict with the letters."
        }
      ],
      "title": "第一次上耶路撒冷：只有彼得和雅各，还是巴拿巴和众使徒？",
      "summary": "两处记述的焦点不同，难以完全对齐。加拉太书说，保罗上去是为了认识彼得，住了十五天，除了雅各以外，没有见过别的使徒，并且还为此起誓。使徒行传则说，门徒都怕他，直到巴拿巴带他去见众使徒；又说他在耶路撒冷公开传道。",
      "letterSays": "三年以后，保罗在耶路撒冷住了十五天，为要认识彼得；除了雅各，他没有见过别的使徒，并为此起誓；犹太各教会仍然没有见过他的面。",
      "actsSays": "门徒都怕扫罗，直到巴拿巴带他去见众使徒，并为他担保；此后扫罗在耶路撒冷出入自由，放胆传道，并与说希腊话的犹太人辩论。",
      "howTheyFit": "调和论者把使徒行传中的“众使徒”读作泛指彼得和雅各的复数说法，指出长时间不在可以解释人们何以仍然害怕，并引用使徒行传22:17-18——那里保罗被告知要赶快离开耶路撒冷——认为这与短暂的停留相合。佩利认为，这是史家笼统地叙述，而保罗则补上细节。然而，加拉太书没有给巴拿巴任何角色，并且起誓强调接触极少，又说犹太各教会仍然没有见过保罗的面；使徒行传却描写他在耶路撒冷放胆传道。",
      "alternatives": [
        {
          "label": "路加的描绘",
          "statement": "使徒行传一贯描写保罗得到耶路撒冷的认可，这里的记述也反映了这个主题；按这种看法，保罗在加拉太书中起誓所作的陈述是更好的见证，而使徒行传夸大了众使徒对他的接纳。"
        },
        {
          "label": "巴拿巴作中间人",
          "statement": "巴拿巴可能安排了与彼得和雅各的会面，只是加拉太书没有提他的名字，因为保罗在那里的用意是限定自己与使徒的接触，而不是列出每一位帮助过他的人。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-first-jerusalem-visit-cephas-and-james"
    },
    {
      "id": "fifteen-days-and-the-temple-vision",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Galatians 1:18-19"
      ],
      "actsReferences": [
        "Acts 9:26-30",
        "Acts 22:17-21"
      ],
      "personIds": [
        "person.peter",
        "person.james",
        "person.barnabas"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.caesarea",
        "place.tarsus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. V, No. VIII (New York 1849 ed., p. 117)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Here we have the general terms of one text so explained by a distant text in the same book as to bring an indeterminate expression into a close conformity with a specification delivered in another book",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Martin Hengel and Anna Maria Schwemer",
          "work": "Paul Between Damascus and Antioch: The Unknown Years",
          "year": "1997",
          "view": "Treat the visit to Peter as short, private and limited by danger, and read Acts as broadly reliable while preferring Paul's own testimony where they differ."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author knew and used a collection of Paul's letters."
        }
      ],
      "title": "在耶路撒冷的十五天，与赶快离开的命令",
      "summary": "加拉太书说，保罗归信后第一次上耶路撒冷时，与彼得同住了十五天。使徒行传9章没有交代停留多久；佩利认为它暗示停留得较久，但保罗在使徒行传22章的讲话中，回忆有一个异象命令他赶快离开。两者相合，不过使徒行传的两段经文描述的都是匆忙离去，而不是停留了多长时间，因此这种一致程度有限。",
      "letterSays": "三年以后，保罗上耶路撒冷去拜访彼得，和他同住了十五天；除了雅各，没有见过别的使徒。",
      "actsSays": "巴拿巴带保罗去见众使徒；他放胆传道，直到说希腊话的犹太人想要杀他，他就被送往大数。后来他回忆在圣殿中见到异象，命令他赶快离开。",
      "howTheyFit": "佩利认为，单读使徒行传9章，会觉得停留得较久；而相隔甚远的另一段经文，即保罗在使徒行传22:17-21的讲话，却暗示停留很短，与加拉太书的十五天相合。使徒行传给出了两个彼此相容的离开原因：一场阴谋和一道来自神的命令。使徒行传的两段经文描述的都是匆忙离去，而没有衡量停留的长短，因此这种吻合只是大致的。借用的可能性似乎不大，因为使徒行传没有给出天数，并且说是巴拿巴带保罗去见众使徒，而加拉太书只提到彼得和雅各。",
      "alternatives": [
        {
          "label": "使徒行传9章是路加的构建",
          "statement": "许多批判学者认为使徒行传9:26-30大体上是路加的构建；按这种看法，两者同样简短只是巧合，而不是印证。"
        },
        {
          "label": "路加知道加拉太书",
          "statement": "如果路加像理查德·佩尔沃所主张的那样知道加拉太书，使徒行传中那次短暂而匆忙的访问就可能依赖这封书信，两者的一致也就不是独立的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-fifteen-days-and-the-temple-vision"
    },
    {
      "id": "churches-of-syria-and-cilicia",
      "relation": "undesigned-coincidence",
      "confidence": "medium",
      "letterReferences": [
        "Galatians 1:21-23"
      ],
      "actsReferences": [
        "Acts 9:30",
        "Acts 11:19-20",
        "Acts 11:25-26",
        "Acts 15:23",
        "Acts 15:41",
        "Acts 21:39",
        "Acts 22:3"
      ],
      "personIds": [
        "person.barnabas",
        "person.stephen"
      ],
      "placeIds": [
        "place.syria",
        "place.cilicia",
        "place.tarsus",
        "place.antioch",
        "place.caesarea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. V, No. II, 4 (New York 1849 ed., p. 103)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "if he took this journey by land, it would carry him through Syria into Cilicia",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Martin Hengel and Anna Maria Schwemer",
          "work": "Paul Between Damascus and Antioch: The Unknown Years",
          "year": "1997",
          "view": "Reconstruct the years after the first Jerusalem visit as active mission in widening circles, including Syria and Cilicia, a period Acts barely narrates."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author knew and used a collection of Paul's letters."
        }
      ],
      "title": "叙利亚和基利家：使徒行传预设其存在、却从未叙述其创立的教会",
      "summary": "使徒行传预设基利家有教会，却从未描写这些教会的创立；加拉太书提示了一种解释。保罗说，他第一次上耶路撒冷之后，去了叙利亚和基利家地区，犹太各教会听说他如今在传道。使徒行传说他那几年先在大数，后在安提阿，不过两处经文都没有说出这些教会的创立者。",
      "letterSays": "那次十五天的访问之后，保罗到了叙利亚和基利家地区；据说他传扬他从前想要摧毁的信仰。",
      "actsSays": "保罗被送往他在基利家的家乡城市大数，后来又被带到安提阿。那次会议写信给安提阿、叙利亚和基利家的外族人信徒，保罗后来又坚固了那里的教会。",
      "howTheyFit": "使徒行传叙述了安提阿教会的创立，却没有叙述基利家任何一间教会的创立；然而使徒行传15:23和15:41都把基利家的教会当作已经存在。加拉太书把保罗放在叙利亚和基利家的那几年，正是使徒行传说他先在大数、后在安提阿的时候，并且报道他在传道。佩利指出，从该撒利亚走陆路到大数，正好符合保罗提到这两个地区的次序；这一点较弱，因为他可能是坐船去的，而且这两个地区在行政上常常并称。",
      "alternatives": [
        {
          "label": "可能是别人创立的",
          "statement": "基利家的教会可能源于司提反死后分散各地的信徒，他们到了腓尼基、塞浦路斯岛和安提阿（使徒行传11:19-20），也可能源于未留下名字的宣教士；加拉太书暗示保罗在这个地区传过道，而不是说那里每一间教会都是他创立的。"
        },
        {
          "label": "加拉太书的回响",
          "statement": "使徒行传15:23和15:41与加拉太书1:21一样，把叙利亚和基利家并列。如果路加像理查德·佩尔沃所主张的那样知道加拉太书，这种并列就可能是对这封书信的回响，而不是独立的印证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-churches-of-syria-and-cilicia"
    },
    {
      "id": "unknown-by-sight-to-the-judean-churches",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "Galatians 1:22-24",
        "Galatians 2:1"
      ],
      "actsReferences": [
        "Acts 8:1-3",
        "Acts 9:21",
        "Acts 9:28-29",
        "Acts 11:29-30",
        "Acts 22:19",
        "Acts 26:10",
        "Acts 26:20"
      ],
      "personIds": [
        "person.peter"
      ],
      "placeIds": [
        "place.judea",
        "place.jerusalem",
        "place.damascus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. V, No. II, 4 (New York 1849 ed., p. 104)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the connection is inexplicable, unless St. Paul went through Judea (though probably by a hasty journey) at the time that he came into the regions of Syria and Cilicia",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Martin Hengel (with Roland Deines)",
          "work": "The Pre-Christian Paul",
          "year": "1991",
          "view": "Places Paul's education and his persecution of believers in Jerusalem, giving Acts more weight on this point than many critics do."
        },
        {
          "author": "Douglas R. A. Hare",
          "work": "The Theme of Jewish Persecution of Christians in the Gospel According to St. Matthew",
          "year": "1967",
          "view": "Argues that Galatians 1:22 flatly contradicts Acts' account of Paul persecuting believers in Judea."
        }
      ],
      "title": "犹太各教会不认得他的面",
      "summary": "加拉太书说，保罗在叙利亚和基利家的时候，犹太各教会仍然不认得他的面；然而使徒行传却描写他在耶路撒冷挨家挨户逼迫信徒，又在那里公开传道，后来还说自己曾在犹太全地传道。如果保罗指的是耶路撒冷以外的会众，这种张力就会缓和，因为他们听说过他，却没有见过他。",
      "letterSays": "保罗说，他在叙利亚和基利家的那些年间，犹太在基督里的各教会仍然不认得他的面；他们只听说，从前逼迫他们的人如今在传道。",
      "actsSays": "保罗挨家挨户攻击耶路撒冷的教会，归信后在耶路撒冷放胆传道，后来又在亚基帕面前说，他曾在耶路撒冷和犹太全地传道。",
      "howTheyFit": "加拉太书1:22指的可能是耶路撒冷以外的会众；而且主要与彼得相处的十五天，不一定会使保罗的面貌广为人知；佩利则推测他是匆匆穿过犹太的。使徒行传26:20概括的是整个事工生涯。关于“他们从前的逼迫者如今在传道”的传闻，暗示这些教会把自己看作他的受害者，这与使徒行传8:1所说的分散相合。尽管如此，使徒行传9:28-29描绘的是在耶路撒冷公开的事工；而且，除非使徒行传11:29-30那次赈济饥荒的访问就是加拉太书2:1所说的那一次，否则使徒行传在加拉太书所涵盖的那些年间，又一次让保罗来到犹太。",
      "alternatives": [
        {
          "label": "逼迫发生在耶路撒冷以外",
          "statement": "一些批判学者按字面理解加拉太书1:22：犹太的人不认识保罗，是因为他的逼迫行动发生在别处，或许是在大马士革一带，而使徒行传把它移到了耶路撒冷。"
        },
        {
          "label": "作为信徒不为人所识",
          "statement": "这句话的意思可能是，犹太各教会没有见过作为同道信徒的保罗。他从前骚扰过的人知道他，但他归信以后，很少有人见过他，因此加拉太书与使徒行传8:3不一定冲突。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-unknown-by-sight-to-the-judean-churches"
    },
    {
      "id": "visions-and-the-third-heaven",
      "relation": "silence",
      "confidence": "medium-high",
      "letterReferences": [
        "2 Corinthians 12:1-7",
        "Galatians 1:18"
      ],
      "actsReferences": [
        "Acts 9:3-6",
        "Acts 9:30",
        "Acts 11:25-26",
        "Acts 16:9-10",
        "Acts 18:9-10",
        "Acts 22:17-21",
        "Acts 23:11",
        "Acts 27:23-24"
      ],
      "personIds": [],
      "placeIds": [
        "place.jerusalem",
        "place.tarsus",
        "place.antioch",
        "place.corinth"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "C. R. A. Morray-Jones",
          "work": "Paradise Revisited (2 Cor 12:1-12): The Jewish Mystical Background of Paul's Apostolate",
          "year": "1993",
          "view": "Identifies the ascent with the temple vision of Acts 22:17-21, understood as Paul's commission as apostle to the Gentiles."
        }
      ],
      "title": "十四年前被提到天上的经历，使徒行传并无记载",
      "summary": "保罗在哥林多后书12章描述自己被提到第三层天，使徒行传却从未叙述此事，虽然它记载了他的好几次异象。从约写于公元55至57年的这封书信往回推十四年，便落在40年代初，而使徒行传对那几年只作了概述。尽管如此，有一种看法把这次被提与使徒行传22章在圣殿中的异象视为同一件事。",
      "letterSays": "保罗用第三人称讲述自己在十四年前被提到第三层天、被提到乐园里；这样的启示给他带来一根叫他谦卑的、肉体上的刺。",
      "actsSays": "使徒行传记载了几次异象：在大马士革路上的主、一个马其顿人、在哥林多和耶路撒冷夜间得到的安慰保证、在圣殿中出神，以及风暴中的天使，却没有被提上天的事。",
      "howTheyFit": "使徒行传和这封书信都说保罗有过异象经验，但使徒行传没有叙述这次被提。按常见的年代推算，哥林多后书之前十四年约在公元41至43年，那时使徒行传说保罗先在大数、后在安提阿，而且细节很少。使徒行传22:17-21中在圣殿里出神的经历，是使徒行传中最接近的平行记载，但多数年代推算把它放在第一次上耶路撒冷的时候，约在归信后三年（加拉太书1:18）。保罗不愿拿这次被提来夸口，或许可以解释为什么很少有人讲述它。",
      "alternatives": [
        {
          "label": "圣殿中的异象",
          "statement": "C. R. A. 莫雷-琼斯把这次被提与使徒行传22:17-21在圣殿中的异象视为同一件事，并把那异象解读为保罗受差往外族人那里去的使命；他认为，这种认定可以放进保罗生平的年代框架之中。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-visions-and-the-third-heaven"
    },
    {
      "id": "who-counts-as-an-apostle",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "Galatians 1:1",
        "Romans 1:1",
        "Romans 1:5",
        "Romans 11:13",
        "1 Corinthians 9:1-2",
        "1 Corinthians 15:5-9",
        "1 Thessalonians 2:6-7"
      ],
      "actsReferences": [
        "Acts 1:3",
        "Acts 1:21-26",
        "Acts 9:17",
        "Acts 13:1-3",
        "Acts 14:4",
        "Acts 14:14",
        "Acts 15:2",
        "Acts 26:16-18"
      ],
      "personIds": [
        "person.barnabas",
        "person.peter",
        "person.james",
        "person.silvanus",
        "person.timothy"
      ],
      "placeIds": [
        "place.antioch",
        "place.iconium",
        "place.lystra",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Günter Klein",
          "work": "Die zwölf Apostel: Ursprung und Gehalt einer Idee",
          "year": "1961",
          "view": "Argues that equating the apostles with the Twelve is Luke's own idea, with Acts 1:21-22 as its charter."
        },
        {
          "author": "J. B. Lightfoot",
          "work": "The Name and Office of an Apostle, in Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "Argues that the New Testament uses apostle more widely than for the Twelve, including Barnabas and others."
        }
      ],
      "title": "谁算是使徒",
      "summary": "保罗的书信坚称，他是蒙神呼召作使徒的，这与他见过复活的耶稣相关联。使徒行传把显现框定在以升天告终的四十天之内，把十二使徒的成员资格与从约翰施洗起就跟随耶稣联系起来，而且只有两次称保罗为使徒，两次都与巴拿巴并称。学者们对使徒行传是否因此把保罗排在十二使徒之下，看法不一。",
      "letterSays": "保罗称自己是蒙神呼召的使徒，把这与他见过主联系起来，承认有些人不接受这一点，而且似乎把这个称号也用在别人身上。",
      "actsSays": "使徒行传说使徒们在四十天之内多次得见显现，为接替犹大的人定下一个保罗无法符合的条件，并且只在使徒行传14章称保罗和巴拿巴为使徒。",
      "howTheyFit": "保罗把自己的那次相遇，与向彼得、雅各和众使徒的显现列在同一个系列中，只是排在最后。使徒行传也称那次相遇为显现，并赋予保罗实质上属于使徒的使命（使徒行传26:16-18），却把这个称号大多留给耶路撒冷的十二使徒。它两次用这个称号指保罗，意思可能是安提阿教会差派的使者（使徒行传13:1-3）。两者描述的是同一次相遇；至于使徒行传较窄的用法只是用词习惯，还是刻意分出高下，仍有争论。",
      "alternatives": [
        {
          "label": "路加把保罗排在十二使徒之下",
          "statement": "金特·克莱因等批判学者认为，把使徒等同于十二使徒是路加自己的想法，这使保罗只是一个见证人，而不是与他们平起平坐；而保罗的书信抗拒这样的排序（加拉太书1:1）。"
        },
        {
          "label": "较宽泛的“使徒”含义",
          "statement": "另一些学者沿用J. B. 莱特富特的看法，指出早期基督徒既用“使徒”一词指十二使徒，也用它指受差派的宣教士，正如使徒行传14章和帖撒罗尼迦前书2章所显示的，因此路加的用法不一定否定保罗的主张。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-who-counts-as-an-apostle"
    },
    {
      "id": "resurrection-appearances-cephas-five-hundred-james",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Corinthians 15:3-8"
      ],
      "actsReferences": [
        "Acts 1:3",
        "Acts 1:14",
        "Acts 2:1-4",
        "Acts 9:3-6",
        "Acts 9:17",
        "Acts 10:40-41",
        "Acts 13:31",
        "Acts 22:6-10",
        "Acts 26:16"
      ],
      "personIds": [
        "person.jesus",
        "person.peter",
        "person.james"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.damascus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "N. T. Wright",
          "work": "The Resurrection of the Son of God",
          "year": "2003",
          "view": "Treats 1 Corinthians 15:3-8 as very early tradition reporting appearances of a bodily raised Jesus."
        },
        {
          "author": "Gerd Lüdemann",
          "work": "The Resurrection of Jesus: History, Experience, Theology",
          "year": "1994",
          "view": "Explains the appearances as visions and links the appearance to more than five hundred with the Pentecost tradition of Acts 2."
        }
      ],
      "title": "向彼得、那五百人和雅各的显现",
      "summary": "使徒行传概述了四十天之内向众使徒的显现，又三次叙述向保罗的显现。保罗传下一份他所领受的名单：彼得、十二使徒、同时见到他的五百多人、雅各、所有使徒，最后是他自己。使徒行传从未提到那五百人，也没有提到分别向彼得和雅各的显现，不过它显示耶稣的弟弟们也在早期信徒之中。",
      "letterSays": "保罗传下他所领受的传统：复活的基督向彼得显现，向十二使徒显现，又同时向五百多人显现（其中大多数还活着），向雅各显现，向所有使徒显现，最后向保罗显现。",
      "actsSays": "耶稣在四十天之内向众使徒显明自己是活着的，也向那些蒙拣选、与他一同吃饭的见证人显现，后来又向保罗显现；他的弟弟们也加入了早期信徒的行列。",
      "howTheyFit": "这封书信写于事件发生后约二十年，提到了使徒行传略过的几次显现；使徒行传则提供了四十天和一同吃饭的框架。两者都把大马士革的那次相遇称为显现，不过使徒行传把它放在四十天之后。路加福音记载了一次向西门的显现（路加福音24:34），这西门就是保罗笔下的彼得。使徒行传显示耶稣的弟弟们在信徒之中，又有一位雅各在耶路撒冷居领导地位，却没有解释他如何崛起；向雅各的显现（这位雅各通常被认为就是主的弟弟）或许有助于说明这一点，不过两处经文都没有点明这种联系。",
      "alternatives": [
        {
          "label": "那五百人与五旬节",
          "statement": "格尔德·吕德曼提出，向五百多人的那次显现是一次集体的狂喜经验，后来的传统也把它讲述为五旬节的事件（使徒行传2:1-4），因此使徒行传和这封书信可能是以不同方式描述同一件事。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-resurrection-appearances-cephas-five-hundred-james"
    },
    {
      "id": "james-the-lords-brother",
      "relation": "complementary-detail",
      "confidence": "high",
      "letterReferences": [
        "Galatians 1:19",
        "Galatians 2:9",
        "Galatians 2:12"
      ],
      "actsReferences": [
        "Acts 1:13-14",
        "Acts 12:2",
        "Acts 12:17",
        "Acts 15:1",
        "Acts 15:13-21",
        "Acts 15:24",
        "Acts 21:18-25"
      ],
      "personIds": [
        "person.james",
        "person.james-zebedee",
        "person.peter"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.antioch"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. V, No. X (New York 1849 ed., p. 119)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Both writings refer to a situation of his at Jerusalem, somewhat different from that of the other apostles; a kind of eminence or presidency in the church there, or at least a more fixed and stationary residence.",
          "role": "early-study"
        },
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "Hist. eccl. 2.23.4 (quoting Hegesippus)",
          "url": "https://www.newadvent.org/fathers/250102.htm",
          "publicDomain": true,
          "quote": "James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "John Painter",
          "work": "Just James: The Brother of Jesus in History and Tradition",
          "year": "1997",
          "view": "Treats James as the leading authority of the Jerusalem church and argues that his early importance was later minimized in Christian tradition."
        },
        {
          "author": "F. C. Baur",
          "work": "Paulus, der Apostel Jesu Christi",
          "year": "1845",
          "view": "Argued that Acts reconciles Pauline and Jewish Christianity, softening the conflict that Galatians reveals."
        }
      ],
      "title": "主的弟弟雅各居于耶路撒冷教会之首",
      "summary": "使徒行传记载了约翰的兄弟雅各之死，随后又呈现另一位未加说明的雅各，作为耶路撒冷的领袖：彼得托人把消息告诉他，他在会议上作出决定性的裁断，又与众长老一同接待保罗。加拉太书称他为主的弟弟，又称他为柱石。两种描绘对他的地位看法一致，只是语气不同。",
      "letterSays": "保罗第一次探访时见到了主的弟弟雅各；后来雅各列在柱石名单之首；当从雅各那里来的人到达时，彼得就在安提阿不再与外族人同桌吃饭。",
      "actsSays": "约翰的兄弟雅各被杀之后，一位未经介绍的雅各接到彼得的口信，以他的裁断为会议作结，又与众长老一同接待保罗，劝他行洁净礼。",
      "howTheyFit": "使徒行传未加说明的那位雅各，加拉太书指明了他的身份，尽管使徒行传也提到一位亚勒腓的儿子雅各（使徒行传1:13）。正如佩利所指出的，两者都让他在耶路撒冷居于稳固的领导地位。由于他的地位广为人知（后来赫格西普斯的记载即可说明），这种一致所显示的，更多是前后一贯，而非彼此独立。语气则有不同：使徒行传15章呈现的是一位调停者，而在加拉太书中，从雅各那里来的人搅乱了安提阿。不过，使徒行传15:1和15:24也记载有从犹太来的人搅扰安提阿，而耶路撒冷的信否认了他们；使徒行传21:20-25也显示雅各顾及谨守律法的信徒。",
      "alternatives": [
        {
          "label": "终究是非刻意的吻合",
          "statement": "佩利认为这种吻合是非刻意的：使徒行传从未说明它指的是哪一位雅各，然而它笔下的雅各在耶路撒冷所居的固定领导地位，正与加拉太书赋予主的弟弟的地位相同；各自独立、描述真实情况的作者，正会写出这样的结果。"
        },
        {
          "label": "互相对立的描绘",
          "statement": "按F. C. 鲍尔的图宾根传统，加拉太书显示保罗与雅各的圈子之间存在真实的冲突，而使徒行传把它抹平为和谐；如此，雅各在两者中同样显要，就掩盖了更深的分歧。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-james-the-lords-brother"
    },
    {
      "id": "peters-later-movements",
      "relation": "silence",
      "confidence": "medium-high",
      "letterReferences": [
        "Galatians 2:11",
        "1 Corinthians 1:12",
        "1 Corinthians 3:6",
        "1 Corinthians 3:10",
        "1 Corinthians 3:22",
        "1 Corinthians 9:5",
        "Romans 15:20",
        "Romans 16:3-16"
      ],
      "actsReferences": [
        "Acts 12:17",
        "Acts 15:7-11",
        "Acts 18:27-19:1",
        "Acts 28:14-31"
      ],
      "personIds": [
        "person.peter",
        "person.paul",
        "person.apollos"
      ],
      "placeIds": [
        "place.corinth",
        "place.rome",
        "place.jerusalem",
        "place.antioch"
      ],
      "sources": [
        {
          "sourceKey": "first-clement-anf",
          "author": "Clement of Rome",
          "work": "First Epistle of Clement to the Corinthians",
          "translator": "A. Roberts and J. Donaldson",
          "year": "1885",
          "locator": "1 Clement 5",
          "url": "https://www.ccel.org/ccel/schaff/anf01.ii.ii.v.html",
          "publicDomain": true,
          "quote": "Peter, through unrighteous envy, endured not one or two, but numerous labours and when he had at length suffered martyrdom, departed to the place of glory due to him.",
          "role": "primary-text"
        },
        {
          "sourceKey": "ignatius-anf",
          "author": "Ignatius of Antioch",
          "work": "Epistle to the Romans",
          "translator": "A. Roberts and J. Donaldson",
          "year": "1885",
          "locator": "To the Romans 4",
          "url": "https://www.newadvent.org/fathers/0107.htm",
          "publicDomain": true,
          "quote": "I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man",
          "role": "primary-text"
        },
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "Church History 2.25.8 (quoting Dionysius of Corinth)",
          "url": "https://www.newadvent.org/fathers/250102.htm",
          "publicDomain": true,
          "quote": "You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in like manner in Italy, and suffered martyrdom at the same time.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "F. C. Baur",
          "work": "Die Christuspartei in der korinthischen Gemeinde",
          "year": "1831",
          "view": "Read the Cephas and Christ groups at Corinth as one Jewish-Christian party opposed to Paul, the starting point of his Peter-versus-Paul reconstruction."
        },
        {
          "author": "Oscar Cullmann",
          "work": "Peter: Disciple, Apostle, Martyr",
          "year": "1953",
          "view": "Held that Peter probably died as a martyr in Rome under Nero, but that the evidence does not show he founded or long led the Roman church."
        },
        {
          "author": "Otto Zwierlein",
          "work": "Petrus in Rom: Die literarischen Zeugnisse",
          "year": "2009",
          "view": "Argues that Peter never came to Rome and that the tradition of his Roman stay and death is a later literary development."
        }
      ],
      "title": "使徒行传15章以后的彼得：哥林多、罗马，以及两种文本的沉默",
      "summary": "除了一次到安提阿（加拉太书2:11），使徒行传和保罗的书信都没有说彼得后来在哪里工作。使徒行传最后一次提到他，是在耶路撒冷会议上。哥林多前书知道有一派自称属彼得，并暗示他曾带着信主的妻子旅行。罗马书问候了罗马的许多人，却没有问候彼得。他到访哥林多或罗马之说，所依据的都是较晚的资料。",
      "letterSays": "哥林多有一个派别自称属彼得；据保罗的暗示，彼得曾带着信主的妻子旅行。罗马书问候了罗马的二十几个人，却没有问候彼得。加拉太书把他放在安提阿。",
      "actsSays": "彼得逃出监狱后，往一个未具名的地方去了，后来又在会议上出现并发言，随后便从故事中消失。使徒行传从未让他到希腊或罗马。",
      "howTheyFit": "这些文本并不冲突，只是在此止步。有一派自称属彼得，并不一定表示彼得到过哥林多，因为另有一派自称属基督；不过，属亚波罗的一派确实是在他实际到访之后出现的（使徒行传18:27-19:1）。保罗说是他栽种了这教会、立下了根基（哥林多前书3:6-10），这与后来所谓彼得共同创立该教会的说法难以相合。罗马书的问候是反对保罗写信时彼得身在罗马的证据，而不是反对他后来在那里停留的证据。保罗不在别人已建立教会之处工作的原则（罗马书15:20），也无法为任何一方定案。",
      "alternatives": [
        {
          "label": "彼得在罗马的早期见证",
          "statement": "约公元96年从罗马写成的《革利免一书》5，追述了彼得的殉道，却没有说明地点；伊格那丢暗示彼得和保罗曾经教导过罗马人；约公元170年，哥林多的狄奥尼修斯说，两人都曾在哥林多和意大利教导。"
        },
        {
          "label": "彼得从未到过罗马",
          "statement": "奥托·茨维尔莱因（2009）主张彼得从未来过罗马，这一传统是在二世纪的文献中逐渐形成的；按这种看法，使徒行传和罗马书的沉默就是最早的证据。多数历史学家仍然接受他死在那里。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-peters-later-movements"
    },
    {
      "id": "cephas-and-john-among-the-pillars",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Galatians 2:9",
        "Galatians 1:19"
      ],
      "actsReferences": [
        "Acts 3:1-11",
        "Acts 4:13",
        "Acts 4:19",
        "Acts 8:14",
        "Acts 12:1-2",
        "Acts 15:6-14"
      ],
      "personIds": [
        "person.john-zebedee",
        "person.peter",
        "person.james",
        "person.james-zebedee",
        "person.paul",
        "person.barnabas",
        "person.herod-agrippa-i"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.samaria"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "There were at Jerusalem two apostles, or at the least two eminent members of the church, of the name of James. This is directly inferred from the Acts of the Apostles, which in the second verse of the twelfth chapter relates the death of James, the brother of John",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "In his essay on the brethren of the Lord, argued that the James of Galatians 1:19 and 2:9 was the Lord's brother and not one of the Twelve."
        }
      ],
      "title": "柱石中的彼得与约翰",
      "summary": "加拉太书把约翰与雅各和彼得并列，称他们是耶路撒冷教会公认的柱石；这是保罗唯一一次提到他。使徒行传屡次把彼得和约翰并列为耶路撒冷的领袖，但在撒玛利亚之后，除了称他为被处死的雅各的兄弟以外，就不再提到约翰。因此，加拉太书显示多年以后约翰仍居显要地位。",
      "letterSays": "被公认为柱石的雅各、彼得和约翰，正式接纳保罗和巴拿巴为伙伴：他们两人往外族人那里去，柱石们则往受割礼的人那里去。",
      "actsSays": "彼得与约翰一起在圣殿医好一个跛脚的人；两人一同面对当权者，又一同探访撒玛利亚。后来希律王杀了约翰的兄弟雅各；会议的场景没有提到约翰。",
      "howTheyFit": "两种记述互相补充。使徒行传把彼得和约翰呈现为耶路撒冷的一对领袖；加拉太书是为另一目的而写的，却显示保罗探访时，约翰仍与彼得并列。使徒行传12:2说明它所说的约翰是被处死的雅各的兄弟；身为柱石的约翰大概就是同一个人，而身为柱石的雅各大概就是加拉太书1:19所说的那位主的弟弟。如果加拉太书2章描述的是那次赴会的探访，使徒行传15章就是把约翰归在未具名的众使徒之中（使徒行传15:6）。",
      "alternatives": [
        {
          "label": "作为沉默同伴的约翰",
          "statement": "在使徒行传中，约翰从未单独说话或行事；而且只有路加福音点名说，被差去预备逾越节的那两人是彼得和约翰（路加福音22:8；参马可福音14:13）。这种搭配可能出自路加之手；如此，加拉太书才是确凿的证据。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-cephas-and-john-among-the-pillars"
    },
    {
      "id": "peter-apostle-to-the-circumcised-and-cornelius",
      "relation": "apparent-tension",
      "confidence": "medium-high",
      "letterReferences": [
        "Galatians 2:7-9",
        "Galatians 2:12",
        "Romans 11:13",
        "1 Corinthians 9:20"
      ],
      "actsReferences": [
        "Acts 10:44-48",
        "Acts 15:7",
        "Acts 13:5",
        "Acts 13:14",
        "Acts 13:46",
        "Acts 14:1"
      ],
      "personIds": [
        "person.peter",
        "person.paul",
        "person.barnabas",
        "person.james",
        "person.john-zebedee"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.caesarea",
        "place.antioch",
        "place.cyprus",
        "place.pisidian-antioch",
        "place.iconium"
      ],
      "sources": [
        {
          "sourceKey": "tertullian-prescription-anf",
          "author": "Tertullian",
          "work": "The Prescription against Heretics",
          "translator": "P. Holmes",
          "year": "1885",
          "locator": "Prescription against Heretics 23",
          "url": "https://www.newadvent.org/fathers/0311.htm",
          "publicDomain": true,
          "quote": "arranged among themselves a distribution of office, not a diversity of gospel, so that they should severally preach not a different gospel, but (the same), to different persons, Peter to the circumcision, Paul to the Gentiles.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "F. C. Baur",
          "work": "Paulus, der Apostel Jesu Christi",
          "year": "1845",
          "view": "Read Acts as a conciliatory work that makes Peter resemble Paul and Paul resemble Peter, to reconcile Jewish and Gentile Christianity."
        },
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "Took Galatians 2:7 to mark a distinction of sphere, not a different gospel, and argued against the Tübingen school that Paul and the Jerusalem apostles agreed in principle."
        }
      ],
      "title": "作为受割礼者之使徒的彼得，与为外族人打开门的彼得",
      "summary": "加拉太书把传给受割礼者的福音归给彼得，把传给外族人的福音归给保罗；然而使徒行传却让彼得在哥尼流家里为外族人打开了门，又让保罗从会堂开始。如果那项协议划定的是主要工场，而非排他的工场，这种张力就不大；保罗自己的书信也显示他同样努力争取犹太人。",
      "letterSays": "耶路撒冷的领袖们看出，神把向未受割礼者传道的使命交给了保罗，正如他把向受割礼者传道的使命交给了彼得；于是他们同意分工。",
      "actsSays": "彼得在哥尼流家里讲道，看见圣灵降在外族人身上，便吩咐他们受洗，后来又在会议上引述此事。保罗通常先从会堂开始，然后转向外族人。",
      "howTheyFit": "使徒行传把哥尼流一事呈现为神很早以前借彼得开启的门（使徒行传15:7），而不是彼得持续耕耘的工场；会议之后，它所记述的外族人宣教就以保罗为中心。加拉太书本身也显示彼得在安提阿与外族人一同吃饭（加拉太书2:12）；而自称为外族人的使徒的保罗（罗马书11:13），也说自己为了赢得犹太人，就变得像犹太人一样（哥林多前书9:20）。把这项协议理解为主要责任的划分是很自然的，德尔图良早已如此理解：同一个福音，不同的听众。",
      "alternatives": [
        {
          "label": "使徒行传让彼得与保罗彼此对应",
          "statement": "F. C. 鲍尔（1845）主张，使徒行传让彼得的作为像保罗，又让保罗的作为像彼得，以调和互相对立的犹太基督徒与外族人基督徒两派；按这种看法，哥尼流的故事是为了让彼得在外族人宣教中占先而塑造的。"
        },
        {
          "label": "划分地域还是族群？",
          "statement": "有人认为这项协议划分的是地域（犹太与更广的世界），而不是族群；也有人认为它的含糊招致了后来在安提阿的冲突。两种文本都没有精确界定这些用语。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-peter-apostle-to-the-circumcised-and-cornelius"
    },
    {
      "id": "peters-table-fellowship-and-the-circumcision-party",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Galatians 2:11-14"
      ],
      "actsReferences": [
        "Acts 10:9-16",
        "Acts 10:28",
        "Acts 10:45",
        "Acts 10:48",
        "Acts 11:2-18",
        "Acts 15:7-11"
      ],
      "personIds": [
        "person.peter",
        "person.barnabas",
        "person.james",
        "person.paul"
      ],
      "placeIds": [
        "place.antioch",
        "place.caesarea",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 10",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "He might consider the vision at Joppa as a direction for the occasion, rather than as universally abolishing the distinction between Jew and Gentile; I do not mean with respect to final acceptance with God, but as to the manner of their living together in society",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Martin Dibelius",
          "work": "Die Bekehrung des Cornelius",
          "year": "1947",
          "view": "Argued that behind Acts 10:1-11:18 lies a simple story of a centurion's conversion, which Luke expanded into a founding precedent for the Gentile mission."
        }
      ],
      "title": "彼得与外族人同桌吃饭，以及割礼派",
      "summary": "加拉太书说彼得在安提阿与外族人一同吃饭，后来因为惧怕割礼派而退避。在使徒行传中，彼得学到不可称任何人为不洁，进了哥尼流的家，又因与未受割礼的人一同吃饭而在耶路撒冷受到批评。这一场景与使徒行传中的彼得相符，但他的退缩与他在会议上的立场不太协调。",
      "letterSays": "在安提阿，彼得与外族人信徒一同吃饭，直到有人从雅各那里来；于是他因惧怕割礼派而退避。其他犹太人，甚至连巴拿巴也随着他这样做，保罗便当众责备彼得。",
      "actsSays": "一个异象教导彼得不可称任何人为不洁；他进了哥尼流的家，并被请留下。耶路撒冷那些受割礼的信徒指责他与未受割礼的人一同吃饭。",
      "howTheyFit": "使徒行传和加拉太书呈现的是同一个人在相似压力下的样子。在使徒行传中，反对彼得同席吃饭的，是那些受割礼的信徒（使徒行传11:2-3）；在加拉太书中，他向一个名称相近的群体让步。难处在于，使徒行传中的彼得曾为自己的做法辩护（使徒行传11:4-18），后来又主张神对待犹太人和外族人并无分别（使徒行传15:9）。佩利的回应是：安提阿的问题，即犹太人与外族人信徒同席吃饭，与会议所处理的问题不同；而且彼得可能把那异象当作只针对一次场合的裁定。",
      "alternatives": [
        {
          "label": "路加扩充了哥尼流的故事",
          "statement": "许多批判学者追随马丁·迪贝利乌斯，认为路加把一个简单的归信故事扩充成了奠基性的先例；如此，彼得在安提阿的动摇，就更能显示这个问题当时仍是多么悬而未决。"
        },
        {
          "label": "不同的反对者",
          "statement": "彼得在安提阿所惧怕的割礼派，可能是向犹太信徒施压的非基督徒的犹太人，而不是使徒行传11:2-3中那些身为信徒的批评者；按这种读法，两种记述之间的联系就较为松散。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-peters-table-fellowship-and-the-circumcision-party"
    },
    {
      "id": "antioch-confrontation-unrecorded",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "Galatians 2:11-14"
      ],
      "actsReferences": [
        "Acts 12:17",
        "Acts 14:26-28",
        "Acts 15:1-2",
        "Acts 15:24",
        "Acts 15:30-39"
      ],
      "personIds": [
        "person.peter",
        "person.paul",
        "person.barnabas",
        "person.john-mark",
        "person.james"
      ],
      "placeIds": [
        "place.antioch",
        "place.jerusalem",
        "place.judea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "St. Peter's visit to Antioch, during which the dispute arose between him and St. Paul, is not mentioned in the Acts.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 10",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "there is nothing to hinder us from supposing that the dispute at Antioch was prior to the consultation at Jerusalem; or that Peter, in consequence of this rebuke, might have afterwards maintained firmer sentiments.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "F. C. Baur",
          "work": "Paulus, der Apostel Jesu Christi",
          "year": "1845",
          "view": "Read Acts as a conciliatory work that smooths over the conflict between Pauline and Jewish Christianity that Galatians reveals."
        },
        {
          "author": "James D. G. Dunn",
          "work": "The Incident at Antioch (Gal. 2:11-18)",
          "year": "1983",
          "view": "Argued that the people from James pressed for stricter observance of food laws and that Paul probably lost the argument at Antioch."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts about 115 and argues that its author knew a collection of Paul's letters."
        }
      ],
      "title": "使徒行传没有记载保罗在安提阿与彼得的正面冲突",
      "summary": "使徒行传从未把彼得放在安提阿，也从未提到保罗在那里当众责备他。它所记述的几段安提阿停留期，都为这件事留下了空间，无论是在会议之前还是之后。佩利把这一遗漏看作使徒行传和加拉太书各自独立写成的迹象；另一些人，如理查德·佩尔沃，则认为路加知道保罗的书信，因此这一遗漏可能是刻意的。",
      "letterSays": "彼得来到安提阿，却与外族人信徒隔开；保罗就当众质问他，因为他迫使外族人像犹太人一样生活。",
      "actsSays": "使徒行传记载了会议之前在安提阿的一段长时间停留，以及会议之后的另一段停留，后者以保罗和巴拿巴为了别号马可的约翰的事激烈分手告终；但使徒行传从未让彼得到那里。",
      "howTheyFit": "这是沉默，不是矛盾。使徒行传12:17让彼得往一个未具名的地方去了，因此他到访安提阿一事，可以放在使徒行传14:28的长时间停留期，或使徒行传15:35的停留期。使徒行传确实记载有人从犹太来搅扰安提阿，而耶路撒冷的信说从未委派过他们（使徒行传15:1-2；使徒行传15:24）；有些把这件事定在会议之前的人，把这些人与从雅各那里来的人联系起来（加拉太书2:12）。使徒行传并不回避冲突：它记载了保罗与巴拿巴的激烈争执（使徒行传15:39）。",
      "alternatives": [
        {
          "label": "出于调和的省略",
          "statement": "F. C. 鲍尔和图宾根学派认为，路加压下了彼得与保罗之间的教义冲突，好把众使徒描绘成团结一致；按这种看法，保罗与巴拿巴的争执属于个人之间的事，并不构成这样的威胁。"
        },
        {
          "label": "保罗在安提阿落败",
          "statement": "詹姆斯·D. G. 邓恩（1983）主张，保罗很可能未能说服安提阿教会站在他这一边，这可以解释他后来为何独立于安提阿；路加也许宁愿不讲这段故事。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-antioch-confrontation-unrecorded"
    },
    {
      "id": "which-visit-is-galatians-2",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "Galatians 1:18",
        "Galatians 1:20",
        "Galatians 2:1-10"
      ],
      "actsReferences": [
        "Acts 9:26-30",
        "Acts 11:27-30",
        "Acts 12:25",
        "Acts 13:2-3",
        "Acts 14:28",
        "Acts 15:1-29",
        "Acts 18:22"
      ],
      "personIds": [
        "person.paul",
        "person.barnabas",
        "person.titus",
        "person.agabus",
        "person.claudius",
        "person.peter",
        "person.james",
        "person.john-zebedee"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.antioch",
        "place.damascus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "If the first opinion be followed, the discrepancy in the two accounts is so considerable that it is not without difficulty they can be adapted to the same transaction: so that, upon this supposition, there is no place for suspecting that the writers were guided or assisted by each other.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), no. 10",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "To me it appears more probable that Paul and Barnabas had taken some journey to Jerusalem, the mention of which is omitted in the Acts.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "Identified Galatians 2:1-10 with the Acts 15 visit, suggesting the revelation prompted or confirmed the Antioch church's decision, and counted the fourteen years from the first visit."
        },
        {
          "author": "Hans Dieter Betz",
          "work": "Galatians: A Commentary on Paul's Letter to the Churches in Galatia",
          "year": "1979",
          "view": "Treats Galatians 2:1-10 as Paul's account of the Jerusalem conference also narrated in Acts 15."
        },
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Identified Galatians 2:1-10 with the famine-relief visit of Acts 11:30 and 12:25."
        },
        {
          "author": "F. F. Bruce",
          "work": "The Epistle to the Galatians: A Commentary on the Greek Text",
          "year": "1982",
          "view": "Favoured the famine-visit identification and dated Galatians before the council of Acts 15."
        },
        {
          "author": "Julius Wellhausen",
          "work": "Noten zur Apostelgeschichte",
          "year": "1907",
          "view": "Held that Luke, drawing on two sources, made two visits out of one, so that the famine and council visits both reflect the visit of Galatians 2."
        },
        {
          "author": "Eduard Schwartz",
          "work": "Zur Chronologie des Paulus",
          "year": "1907",
          "view": "Likewise treated the famine and council visits of Acts as two accounts of the single visit described in Galatians 2."
        },
        {
          "author": "John Knox",
          "work": "Chapters in a Life of Paul",
          "year": "1950",
          "view": "Reconstructed Paul's career from the letters first and identified the Galatians 2 conference with the visit of Acts 18:22."
        },
        {
          "author": "T. W. Manson",
          "work": "Studies in the Gospels and Epistles",
          "year": "1962",
          "view": "Placed the Galatians 2 visit, unrecorded in Acts, between Acts 13:2 and 13:3."
        }
      ],
      "title": "加拉太书2:1-10是哪一次探访？",
      "summary": "加拉太书叙述了两次上耶路撒冷，使徒行传在同一时段内则记载了三次。多数学者把加拉太书2:1-10等同于使徒行传15章的会议，另一些学者则等同于使徒行传11:30送赈济的那次探访，而佩利怀疑那是使徒行传所略去的一次探访。每一种认定都会留下某些细节无法解释；这个问题仍无定论。",
      "letterSays": "保罗坚称自己没有说谎，列出了三年后一次为期十五天的探访，以及十四年后的另一次探访；后一次有巴拿巴和提多同行，是因启示而去，并包括一次私下的会面。",
      "actsSays": "保罗在大马士革之后到访耶路撒冷，又与巴拿巴一同把赈济饥荒的捐项送交众长老，后来再受安提阿教会差派上去，参加一次讨论割礼问题的公开聚会。",
      "howTheyFit": "把加拉太书2章等同于使徒行传15章，在议题、人物和结果上都相符；但这样一来，保罗郑重列出的清单就跳过了送赈济的那次探访；他是因启示而去参加私下的会面，使徒行传却说是教会差他去赴一次聚会；而且他从未提到任何决议。把它等同于送赈济的那次探访，可以使两次探访对上两次，也能把关于穷人的请求（加拉太书2:10）与赈济联系起来；但使徒行传11:30只提到长老，也没有提到任何辩论。在佩利看来，这种出入本身就表明两位作者都没有抄袭对方。",
      "alternatives": [
        {
          "label": "一次未被记载的探访",
          "statement": "佩利认为一次未被记载的探访更有可能，或许就在长时间停留安提阿期间（使徒行传14:28）；T. W. 曼森（1962）则把这样一次探访放在使徒行传13:2与使徒行传13:3之间。"
        },
        {
          "label": "重复记载，或是较晚的一次探访",
          "statement": "尤利乌斯·威尔豪森和爱德华·施瓦茨（1907）认为，路加采用了两份资料，把一次探访写成了两次，即送赈济之行和赴会之行；约翰·诺克斯（1950）则把加拉太书2章放在较晚的时候，即使徒行传18:22的那次探访。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-which-visit-is-galatians-2"
    },
    {
      "id": "barnabas-partner-and-parting",
      "relation": "complementary-detail",
      "confidence": "high",
      "letterReferences": [
        "Galatians 2:1",
        "Galatians 2:9",
        "Galatians 2:13",
        "1 Corinthians 9:5-6",
        "Colossians 4:10",
        "Philemon 1:24"
      ],
      "actsReferences": [
        "Acts 4:36",
        "Acts 9:27",
        "Acts 11:22-26",
        "Acts 11:30",
        "Acts 12:25",
        "Acts 13:1-3",
        "Acts 14:4",
        "Acts 14:12-14",
        "Acts 15:2",
        "Acts 15:12",
        "Acts 15:35-39"
      ],
      "personIds": [
        "person.barnabas",
        "person.paul",
        "person.peter",
        "person.john-mark",
        "person.titus"
      ],
      "placeIds": [
        "place.antioch",
        "place.jerusalem",
        "place.cyprus",
        "place.lystra",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 8 (Colossians), no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The history which records the dispute has not preserved the circumstance of Mark's relationship to Barnabas. It is nowhere noticed but in the text before us.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "James D. G. Dunn",
          "work": "The Incident at Antioch (Gal. 2:11-18)",
          "year": "1983",
          "view": "Argued that Paul probably lost the argument at Antioch, which helps explain his later independence from Barnabas and the Antioch church."
        }
      ],
      "title": "巴拿巴：伙伴、自养的同工、在安提阿随众动摇的人",
      "summary": "加拉太书和哥林多前书四次提到巴拿巴，却都没有介绍他：他是陪同保罗上耶路撒冷的同伴，是保罗在外族人宣教中的伙伴，是在安提阿受影响而动摇的同道，也是像保罗一样放弃供给的同工。使徒行传讲述了这段合作的故事，从耶路撒冷到安提阿，再到第一次旅程，最后以激烈分手告终。书信补充了使徒行传所没有的细节。",
      "letterSays": "巴拿巴与保罗一同上去，被接纳为保罗向外族人传道的伙伴，曾被卷入彼得的退避之中，而且也像保罗一样做工维生，不要求供给。",
      "actsSays": "巴拿巴为保罗担保，带他到安提阿，与他一同前往耶路撒冷、塞浦路斯岛和小亚细亚内陆，与他同被称为使徒，后来为了别号马可的约翰的事与他分手。",
      "howTheyFit": "这些描绘彼此吻合，却看不出有借用的痕迹。使徒行传只在使徒行传14:4和使徒行传14:14用“使徒”一词称呼保罗，两次都是与巴拿巴一同称呼；而哥林多前书9:5-6则把巴拿巴与众使徒并列。保罗对连巴拿巴也加入退避感到意外，这预设了使徒行传所描述的那种亲密合作。书信还补充说，巴拿巴自食其力，曾在安提阿动摇，并且在分手之后在哥林多仍为人所知。加拉太书也记载了摩擦，所以哥林多前书9:6并不能证明两人已完全和好。后来腓利门书1:24把马可列在保罗的同工之中。",
      "alternatives": [
        {
          "label": "南加拉太说的意义",
          "statement": "如果加拉太书是写给保罗和巴拿巴共同建立的那些教会，读者就认识巴拿巴，这就解释了为什么他无需介绍；但哥林多前书向一个没有记录显示他到访过的教会提到他，也同样随意。"
        },
        {
          "label": "决裂还是亲属关系？",
          "statement": "许多人怀疑，使徒行传归因于马可的那次分手（使徒行传15:37-39），背后其实是安提阿的决裂（加拉太书2:13）。佩利指出，歌罗西书4:10说马可是巴拿巴的表亲，这就解释了他的忠诚；但歌罗西书的作者归属有争议。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-barnabas-partner-and-parting"
    },
    {
      "id": "titus-never-named-in-acts",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "Galatians 2:1",
        "Galatians 2:3",
        "2 Corinthians 2:13",
        "2 Corinthians 7:6-15",
        "2 Corinthians 8:6",
        "2 Corinthians 8:16-23",
        "2 Corinthians 12:18",
        "2 Timothy 4:10",
        "Titus 1:4",
        "Titus 1:5"
      ],
      "actsReferences": [
        "Acts 11:30",
        "Acts 15:2",
        "Acts 18:7",
        "Acts 20:4"
      ],
      "personIds": [
        "person.titus",
        "person.barnabas",
        "person.luke",
        "person.titius-justus"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.antioch",
        "place.corinth",
        "place.troas",
        "place.macedonia",
        "place.crete"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 4, no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Titus, who bears a conspicuous part in the epistle, is not mentioned in the Acts of the Apostles at all.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 13, no. 1",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the author of the Acts of the Apostles had not the epistle to Titus before him, at least that he did not use it as one of the documents or materials of his narrative, is rendered nearly certain by the observation that the name of Titus does not once occur in his book.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "Placed Titus among the unnamed others sent from Antioch to Jerusalem in Acts 15:2, probably as a representative of Gentile believers, named in Galatians because of the dispute over him."
        },
        {
          "author": "F. C. Baur",
          "work": "Paulus, der Apostel Jesu Christi (English: Paul, the Apostle of Jesus Christ)",
          "year": "1845",
          "view": "Held that Acts, with a conciliatory aim, avoided naming Titus because he was bound up with the circumcision dispute at Jerusalem and Antioch."
        },
        {
          "author": "Alexander Souter",
          "work": "The Expository Times, vol. 18 (notes on Titus and Luke)",
          "year": "1907",
          "view": "Suggested that Titus was Luke's brother, which would explain the silence of Acts; a conjecture without direct support."
        }
      ],
      "title": "提多在书信中举足轻重，使徒行传却从未提名",
      "summary": "使徒行传从未提到提多的名字，尽管保罗的书信把他写成一位受信任的代表：他是被带到耶路撒冷的未受割礼的希腊人，是哥林多危机和捐款事务中的中间人，也是一封署名为保罗的书信的收信人。这种沉默表明使徒行传并不是根据这些书信编成的。但它本身并不能证明这些书信是真作。",
      "letterSays": "提多未受割礼，与保罗和巴拿巴一同上耶路撒冷；他处理保罗与哥林多之间的往来事务，包括捐款；在教牧书信中，他被留在克里特岛，后来又往挞马太去。",
      "actsSays": "使徒行传从未提到提多。送赈济的是巴拿巴和扫罗；与保罗和巴拿巴一同上耶路撒冷的，还有几位未具名的人；而保罗后来的同伴名单中也没有他。",
      "howTheyFit": "使徒行传是有选择的：它从未提到保罗写信，也略过了哥林多危机和大部分捐款事务，而这些正是提多显得重要的情节。佩利由此得出证据上的论点：一位依据哥林多后书或提多书写作的作者，很难会略去他，因此使徒行传与这些书信看来彼此独立。莱特富特把提多归在使徒行传15:2那些未具名的人当中。有些抄本把使徒行传18:7的犹士都称为Titius Justus或Titus Justus，但很少有人认为他就是保罗的那位同工。",
      "alternatives": [
        {
          "label": "刻意的省略",
          "statement": "F. C. 鲍尔主张，使徒行传为了淡化与犹太基督徒的冲突，避免提到提多的名字，因为他的事例会令人想起割礼之争。按这种看法，这种沉默是刻意的，而不只是选材上的取舍。"
        },
        {
          "label": "对家人的缄默",
          "statement": "亚历山大·苏特提出，提多是路加的兄弟：如果使徒行传是路加写的，他可能不提兄弟的名字，就像他不提自己的名字一样。文本中没有任何内容证实这层关系。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-titus-never-named-in-acts"
    },
    {
      "id": "timothy-circumcised-titus-not",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "Galatians 2:3-5",
        "Galatians 5:2-3",
        "Galatians 5:11",
        "1 Corinthians 7:17-20",
        "1 Corinthians 9:20"
      ],
      "actsReferences": [
        "Acts 16:1-3",
        "Acts 21:21",
        "Acts 21:24"
      ],
      "personIds": [
        "person.titus",
        "person.timothy",
        "person.james"
      ],
      "placeIds": [
        "place.lystra",
        "place.derbe",
        "place.jerusalem",
        "place.galatia",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5, no. 7",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "whenever St. Paul's compliance with the Jewish law is mentioned in the history, it is mentioned in connection with circumstances which point out the motive from which it proceeded; and this motive appears to have been always exoteric, namely, a love of order and tranquillity, or an unwillingness to give unnecessary offence.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "F. C. Baur",
          "work": "Paulus, der Apostel Jesu Christi (English: Paul, the Apostle of Jesus Christ)",
          "year": "1845",
          "view": "Judged it incredible that the Paul who resisted circumcising Titus would circumcise Timothy, saw a contradiction with Galatians 2:3 and 5:11, and denied that Paul did it."
        },
        {
          "author": "Shaye J. D. Cohen",
          "work": "Was Timothy Jewish (Acts 16:1-3)? (Journal of Biblical Literature)",
          "year": "1986",
          "view": "Argues that the principle that a Jewish mother makes a child Jewish cannot be shown before the Mishnah, so in Paul's day Timothy would probably not have counted as Jewish."
        }
      ],
      "title": "提摩太受了割礼，提多却没有，以及“守住蒙召时的身份”这条规则",
      "summary": "加拉太书说，身为希腊人的提多没有被迫受割礼；哥林多前书也吩咐未受割礼的人不要寻求受割礼。使徒行传却说，保罗因当地犹太人的缘故，给提摩太行了割礼；提摩太的母亲是犹太人，父亲是希腊人。这是否构成冲突，取决于提摩太是否算作犹太人，以及宣教上的让步是否违反了保罗的规则。",
      "letterSays": "身为希腊人的提多没有被迫受割礼；接受割礼就有义务遵守全部律法；保罗否认自己仍在传割礼；各人蒙召时是什么身份，就应当守住那身份。",
      "actsSays": "因当地犹太人的缘故，保罗给提摩太行了割礼；提摩太的母亲是信主的犹太人，父亲是希腊人。耶路撒冷的长老说，有关保罗反对给犹太人的孩子行割礼的传言并不属实。",
      "howTheyFit": "两个事例并不相同。提多是外族人，假弟兄曾极力要他受割礼；提摩太的母亲是犹太人，而使徒行传把他受割礼一事与当地的犹太人联系起来，这或许是哥林多前书9:20所容许的。如果提摩太算作犹太人，那么这或可说是使他的身份完整，尽管哥林多前书7:18所关注的是人蒙召时的身体状况。佩利主张，使徒行传总会为这类顺从给出动机，例如避免冒犯人。如果提摩太算作外族人，难处就依然存在。",
      "alternatives": [
        {
          "label": "使徒行传重塑了保罗",
          "statement": "F. C. 鲍尔判定使徒行传16:3不可信：拒绝给提多行割礼的保罗，不会给提摩太行割礼，而且这样做会与加拉太书5:11相矛盾。他把这个故事看作使徒行传试图使保罗与犹太基督徒和解的努力。"
        },
        {
          "label": "作为外族人的提摩太",
          "statement": "谢伊·科恩主张，在保罗的时代，无法证明犹太身份是经由母亲传承的，因此提摩太很可能算作外族人；这样，他受割礼就与哥林多前书7:18难以协调。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothy-circumcised-titus-not"
    },
    {
      "id": "living-as-a-jew-among-jews",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 9:19-23",
        "1 Corinthians 10:32-33"
      ],
      "actsReferences": [
        "Acts 16:3",
        "Acts 21:20-26"
      ],
      "personIds": [
        "person.timothy",
        "person.james"
      ],
      "placeIds": [
        "place.lystra",
        "place.jerusalem",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 3, no. 7",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "It is not probable that this character should have been made up from the instances in the Acts, which relate solely to his dealings with the Jews.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argued that Acts' author knew and used a collection of Paul's letters, and Josephus, writing about 115."
        }
      ],
      "title": "为了赢得犹太人而变得像犹太人一样",
      "summary": "保罗的这封书信与使徒行传可以看作原则与实践的关系。在哥林多前书中，保罗说他对犹太人就像犹太人一样，对外族人就像没有律法的人，为要赢得双方。使徒行传叙述了两个面向犹太人的事例：因当地犹太人的缘故给提摩太行割礼，以及在长老敦促下在圣殿行洁净礼。这些做法反映的是策略还是信念，尚有争论。",
      "letterSays": "保罗虽然自由，却服事众人：对犹太人就像犹太人，对律法之下的人就像在律法之下，对其他人就像没有律法，对软弱的人就显得软弱，不冒犯任何人。",
      "actsSays": "因为当地的犹太人都知道提摩太的父亲是希腊人，保罗就给他行了割礼；后来又在长老的敦促下，与四个人一同在圣殿行洁净礼，以平息传言。",
      "howTheyFit": "书信陈述的原则不仅涉及犹太人，也涉及外族人和软弱的人；使徒行传的两个事例，一个在写信之前，一个在之后，都只涉及犹太人，并且交织在它的叙事之中。佩利主张，这幅自我描绘不太可能是根据这些事例建构出来的，这些事例也不太可能是为了配合它而编造的。前后一致的性格所支持的是整体的可信度，而不是每一件事。",
      "alternatives": [
        {
          "label": "依赖关系",
          "statement": "理查德·佩尔沃主张，使徒行传的作者知道一部保罗书信集。若是这样，这些场景可能是参照哥林多前书9章塑造的，并不能独立地证实它。"
        },
        {
          "label": "超出策略",
          "statement": "在希腊文校勘本中（《世界英文圣经》则没有），哥林多前书9:20还补充说保罗自己并不在律法之下。如此，使徒行传21:24中保罗表明自己也遵守律法，就超出了书信所说的策略。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-living-as-a-jew-among-jews"
    },
    {
      "id": "pauls-law-keeping-in-acts-and-his-teaching-on-the-law",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "Romans 3:31",
        "Romans 7:4-6",
        "Romans 10:4",
        "Romans 14:5-6",
        "Romans 14:14",
        "Romans 14:20",
        "Galatians 3:23-25",
        "Philippians 3:5-7",
        "Philippians 3:9"
      ],
      "actsReferences": [
        "Acts 13:38-39",
        "Acts 15:10-11",
        "Acts 16:3",
        "Acts 18:18",
        "Acts 21:20-26",
        "Acts 21:25",
        "Acts 23:6",
        "Acts 24:14",
        "Acts 24:17-18",
        "Acts 25:8",
        "Acts 28:17"
      ],
      "personIds": [
        "person.timothy",
        "person.james",
        "person.peter",
        "person.felix",
        "person.festus"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.cenchreae",
        "place.pisidian-antioch",
        "place.lystra",
        "place.caesarea",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5, no. 7",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "whenever St. Paul's compliance with the Jewish law is mentioned in the history, it is mentioned in connection with circumstances which point out the motive from which it proceeded; and this motive appears to have been always exoteric, namely, a love of order and tranquillity, or an unwillingness to give unnecessary offence.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Philipp Vielhauer",
          "work": "On the 'Paulinism' of Acts (German original: Zum 'Paulinismus' der Apostelgeschichte)",
          "year": "1950",
          "view": "Made Paul's law-keeping in Acts a central argument that its author did not know or share Paul's theology of the law."
        },
        {
          "author": "Jacob Jervell",
          "work": "The Unknown Paul: Essays on Luke-Acts and Early Christian History",
          "year": "1984",
          "view": "Argued that Acts' Jewish, law-observant Paul complements rather than falsifies the Paul of the letters."
        }
      ],
      "title": "使徒行传中遵守律法的保罗，与书信中关于律法的教导",
      "summary": "书信说信徒已经向律法死了，义是借着信而来，不是借着律法；使徒行传则描绘保罗遵守犹太人的规矩，自称是法利赛人，并否认自己有任何违犯律法之处。许多人认为使徒行传显示的是保罗的实践，书信显示的则是救恩的根基；另一些人则认为使徒行传的作者并不知道、也不认同保罗的神学。",
      "letterSays": "信徒已经向律法死了；基督是律法的成全；没有一样东西本身是不洁净的；保罗把自己身为法利赛人、在律法上的义看作亏损，追求借着信而来的义。",
      "actsSays": "保罗给提摩太行割礼，守一个誓愿，参加圣殿的洁净礼以表明自己遵守律法，自称是法利赛人，并否认自己干犯了律法、圣殿或祖先的规矩。",
      "howTheyFit": "书信也把守日子和饮食交由良心决定，并说信心维护律法（罗马书3:31；14:5-6）；使徒行传则除了四项禁戒以外，使外族人不受律法约束，并把救恩建立在恩典上（使徒行传15:10-11；21:25）。这样读来，使徒行传显示的是保罗的实践，而不是他得救的根据；佩利主张其动机是避免冒犯人。然而，使徒行传18:18没有给出动机，使徒行传21:24把遵守律法当作公开的证明，而且使徒行传中的保罗很少说出书信中对律法的看法（最接近的是使徒行传13:38-39）。",
      "alternatives": [
        {
          "label": "使徒行传自己的描绘",
          "statement": "菲利普·菲尔豪尔主张，使徒行传的作者并不知道、也不认同保罗的律法神学；他笔下遵守律法的保罗，反映的是作者较晚的视角，而不是书信。"
        },
        {
          "label": "作为犹太人的保罗",
          "statement": "雅各布·耶维尔主张，使徒行传中那位身为犹太人、遵守律法的保罗，是对书信有价值的补充，而不是扭曲。按这种看法，使徒行传保存了保罗的一个侧面，而他那些论战性的书信把这一面留在了背景之中。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-pauls-law-keeping-in-acts-and-his-teaching-on-the-law"
    },
    {
      "id": "rumours-that-paul-undermines-the-law",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Romans 3:8",
        "Romans 3:31",
        "Romans 6:1-2",
        "Romans 6:15",
        "Romans 15:31",
        "Galatians 5:11"
      ],
      "actsReferences": [
        "Acts 18:13",
        "Acts 21:20-24",
        "Acts 21:28"
      ],
      "personIds": [
        "person.james",
        "person.gallio"
      ],
      "placeIds": [
        "place.corinth",
        "place.jerusalem",
        "place.judea",
        "place.rome",
        "place.galatia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 2, no. 7",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The remonstrance, therefore, of the church of Jerusalem, and the report which occasioned it, were founded in no very violent misconstruction of the apostle's doctrine. His reception at Jerusalem was exactly what I should have expected the author of this epistle to have met with.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Stanley K. Stowers",
          "work": "The Diatribe and Paul's Letter to the Romans",
          "year": "1981",
          "view": "Read the objections and rhetorical questions of Romans as features of the diatribe, a teaching style built around an imagined interlocutor."
        },
        {
          "author": "Jacob Jervell",
          "work": "The Letter to Jerusalem (German original: Der Brief nach Jerusalem)",
          "year": "1971",
          "view": "Argued that Romans is directed as much toward Jerusalem as toward Rome, setting out the gospel Paul expected to have to defend there."
        }
      ],
      "title": "说保罗的福音破坏律法的传言",
      "summary": "罗马书显示保罗的教导被人毁谤为许可人犯罪，并回应了恩典会助长罪或使律法失效的异议。使徒行传记载有人指控保罗教导人违反律法，并劝散居各地的犹太人离弃摩西。这些指控并不相同，在罗马书中关乎道德，在使徒行传中关乎礼仪，但两者可能都反映出围绕保罗律法教导的同一场争议。",
      "letterSays": "保罗说，有人毁谤他，说他赞同为了得着善而作恶；他否认恩典容许犯罪，也否认信使律法失效，并否认自己仍在传割礼。",
      "actsSays": "在哥林多，犹太人控告保罗劝人以违法的方式敬拜；在耶路撒冷，信徒听说他教导散居各地的犹太人离弃摩西；圣殿里的群众说他教导人违反律法。",
      "howTheyFit": "罗马书写于保罗即将前往耶路撒冷之时，信中担心犹太不信的人，也不确定那里的信徒是否会接纳他（罗马书15:31），并回应了对他福音的误读。佩利主张，使徒行传21章所说的传言，是对罗马书教导很容易产生的误读，因此保罗在那里所受的接待，正与这封信的作者相称。传言也指向两个方向：加拉太书否认他仍在传割礼，而在使徒行传中，长老则否认他曾叫犹太人不再行割礼。",
      "alternatives": [
        {
          "label": "修辞上的异议",
          "statement": "罗马书6:1和6:15所表达的，可能是一位假想的辩论对手的声音，而不是真实的传言；斯坦利·斯托尔斯把这种教导风格追溯到古代的论辩体（diatribe）。只有罗马书3:8明确提到毁谤。"
        },
        {
          "label": "路加的一贯模式",
          "statement": "使徒行传一再描述犹太人诬告保罗，而罗马官员为他洗脱罪名。这种平行所反映的，可能既是对真实传言的了解，也同样是这一护教主题；而且使徒行传中的指控关乎犹太人的规矩，而不是罗马书所回应的道德异议。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-rumours-that-paul-undermines-the-law"
    },
    {
      "id": "those-of-the-circumcision",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Galatians 1:7",
        "Galatians 2:4-5",
        "Galatians 2:12",
        "Galatians 5:10-12",
        "Galatians 6:12-13",
        "Philippians 3:2-3",
        "Colossians 4:11",
        "Titus 1:10-11",
        "Titus 1:14-15",
        "Titus 3:9"
      ],
      "actsReferences": [
        "Acts 10:45",
        "Acts 11:2-3",
        "Acts 15:1",
        "Acts 15:5",
        "Acts 15:24"
      ],
      "personIds": [
        "person.peter",
        "person.james",
        "person.titus"
      ],
      "placeIds": [
        "place.judea",
        "place.jerusalem",
        "place.caesarea",
        "place.antioch",
        "place.galatia",
        "place.philippi",
        "place.colossae",
        "place.crete"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Robert Jewett",
          "work": "The Agitators and the Galatian Congregation (New Testament Studies)",
          "year": "1971",
          "view": "Argued that Judean Christians under Zealot pressure around AD 50 pressed circumcision on Gentile converts to avoid persecution, reading Galatians 6:12 in that light."
        },
        {
          "author": "Justin K. Hardin",
          "work": "Galatians and the Imperial Cult",
          "year": "2008",
          "view": "Argued that the agitators were local, not emissaries from Jerusalem, urging circumcision to avoid trouble with civic authorities tied to the imperial cult."
        }
      ],
      "title": "受割礼的人：从犹太来的搅扰者、从雅各那里来的人、克里特的教导者",
      "summary": "使徒行传和加拉太书都同意，有些犹太信徒把割礼和律法强加给归信的外族人；腓立比书和提多书也警告要提防类似的人物。但两者共用的称呼“受割礼的人”（hoi ek peritomēs），是指犹太人或犹太信徒的中性用语；这些人是否属于同一运动，以及雅各所扮演的角色，都仍不确定。",
      "letterSays": "搅扰的人歪曲福音；假弟兄窥探我们的自由；有人从雅各那里来时，彼得就退避了；煽动者强推割礼，为要避免受逼迫；克里特的教导者散布犹太人的荒诞传说。",
      "actsSays": "犹太信徒批评彼得与未受割礼的人一同吃饭；从犹太来的人教导说，外族人必须受割礼才能得救；信主的法利赛人表示赞同；耶路撒冷的信则与这些搅扰者划清界限。",
      "howTheyFit": "两者都描述了来自犹太信徒的压力；使徒行传15:24与加拉太书1:7和5:10在描述这种搅扰时用了同一个动词（tarassō），不过这是个常用词。两者在雅各的问题上有所不同：会议的信说这些搅扰者没有得到耶路撒冷的授权，而加拉太书把到安提阿的来访者与雅各联系起来，却没有说他授权了什么。克里特的反对者讲究荒诞传说、家谱和洁净规条，看来更具玄想色彩。歌罗西书4:11用同一个称呼指保罗那些忠心的犹太同工。",
      "alternatives": [
        {
          "label": "几个不同的群体",
          "statement": "贾斯汀·哈丁主张，加拉太的煽动者是当地人，而不是耶路撒冷派来的使者。克里特的教导者可能反映了另一个问题，尤其是如果提多书写于保罗之后；共用一个称呼，并不一定意味着属于同一运动。"
        },
        {
          "label": "雅各的角色",
          "statement": "有些批判学者把使徒行传15:24读作使徒行传所描绘的使徒和谐图景的一部分，认为加拉太书2:12更接近雅各的真实立场；另一些人则认为，从雅各那里来的人超越了任何授权，这样就与两种文本都相合。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-those-of-the-circumcision"
    },
    {
      "id": "nothing-added-and-the-four-requirements",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "Galatians 2:6",
        "Galatians 2:9-10",
        "1 Corinthians 8:1-13",
        "1 Corinthians 10:25-28"
      ],
      "actsReferences": [
        "Acts 11:30",
        "Acts 15:19-20",
        "Acts 15:28-29",
        "Acts 16:4",
        "Acts 21:25"
      ],
      "personIds": [
        "person.james",
        "person.peter",
        "person.john-zebedee",
        "person.barnabas"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.antioch",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5, no. 10",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "To me it appears more probable that Paul and Barnabas had taken some journey to Jerusalem, the mention of which is omitted in the Acts.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5, no. 10",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The decree did not go the length of the position maintained in the epistle; the decree only declares that the apostles and elders at Jerusalem did not impose the observance of the Mosaic law upon the Gentile converts, as a condition of their being admitted into the Christian church.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "F. F. Bruce",
          "work": "The Epistle to the Galatians (New International Greek Testament Commentary)",
          "year": "1982",
          "view": "Identified Galatians 2:1-10 with the famine-relief visit of Acts 11:30 and dated Galatians before the council of Acts 15."
        },
        {
          "author": "Ernst Haenchen",
          "work": "Die Apostelgeschichte (English: The Acts of the Apostles: A Commentary)",
          "year": "1956",
          "view": "Treated the decree as a later settlement between Jewish and Gentile Christians that Luke placed at the council, and denied that it belonged to the meeting of Galatians 2:1-10."
        }
      ],
      "title": "毫无添加、只求顾念穷人，对照会议的四项要求",
      "summary": "加拉太书说，耶路撒冷的领袖们没有给保罗加上什么，只要求他和巴拿巴顾念穷人；使徒行传却说会议要求外族人信徒遵守四项禁戒。如果两者描述的是同一次会面，张力就很尖锐。如果加拉太书2章是较早的一次探访，或者这些禁戒所规范的是团契而非救恩，张力就会缓和。",
      "letterSays": "那些有名望的领袖没有给保罗加上什么，同意他和巴拿巴往外族人那里去，只要求他们顾念穷人。",
      "actsSays": "雅各提议，会议的信也要求，外族人信徒禁戒祭偶像之物、血、勒死的牲畜和淫乱；保罗把信送到，后来雅各和众长老又重申了这些要求。",
      "howTheyFit": "佩利认为这两段记述很难对应到同一次会面，因而倾向于认为那是使徒行传所略去的一次探访；许多人把加拉太书2章认定为使徒行传11:30那次在会议之前送赈济的探访，这也与对穷人的关切相合。按同一次会面的看法，这些禁戒是为了方便共同进餐，而且正如佩利所主张的，并没有把律法强加给外族人。然而，哥林多前书从未引用那项决议，还让信徒不必查问就可以吃市场上的肉，只有为了别人的良心才禁戒（哥林多前书10:25-28）。",
      "alternatives": [
        {
          "label": "较晚的决议",
          "statement": "恩斯特·亨兴把这项决议看作犹太信徒与外族人信徒之间较晚达成的协议，由路加把它放在会议之中，与加拉太书2:1-10的会面并无关联；这样，保罗在书信中对它保持沉默就无需解释了。"
        },
        {
          "label": "同一次会面，选择性的报告",
          "statement": "另一些人把两次会面视为同一次，并认为保罗为了捍卫自己的独立性，只报告与他的福音有关的事，把这些禁戒视为实际操作上的条款，而不是附加的要求；这样，这一省略就是有意的，而不是矛盾。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-nothing-added-and-the-four-requirements"
    },
    {
      "id": "galatians-silent-on-the-decree",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "Galatians 2:1-10",
        "Galatians 5:2-6"
      ],
      "actsReferences": [
        "Acts 15:23-29",
        "Acts 15:30-31",
        "Acts 16:1-6",
        "Acts 21:25"
      ],
      "personIds": [
        "person.paul",
        "person.barnabas",
        "person.james",
        "person.silas",
        "person.timothy"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.galatia",
        "place.derbe",
        "place.lystra",
        "place.iconium",
        "place.antioch",
        "place.syria",
        "place.cilicia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), No. 10 (1849 New York reprint)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "it may seem extraordinary that no notice whatever is taken of that determination, nor any appeal made to its authority.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), No. 10 (1849 New York reprint)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The decree did not go the length of the position maintained in the epistle",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), No. 10, footnote (1849 New York reprint)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "In the first place, it does not appear with certainty that they had it",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "F. F. Bruce",
          "work": "The Epistle to the Galatians: A Commentary on the Greek Text",
          "year": "1982",
          "view": "Holds the South Galatian destination and an early date before the Acts 15 meeting, identifying Galatians 2:1-10 with the famine-relief visit, so no decree yet existed."
        },
        {
          "author": "Richard N. Longenecker",
          "work": "Galatians (Word Biblical Commentary)",
          "year": "1990",
          "view": "Also dates the letter before the Jerusalem council and identifies Galatians 2:1-10 with the famine visit of Acts 11:27-30."
        }
      ],
      "title": "加拉太书从未引用使徒行传所说由保罗传达的耶路撒冷决议",
      "summary": "加拉太书用很长的篇幅反对给外族人信徒行割礼，却从未提到耶路撒冷的决议。使徒行传说，那项决议并不要求外族人受割礼，而且保罗一行人在特庇和路司得一带的城镇传达了它。这种沉默确实存在；各种解释的关键在于保罗的独立性、决议较窄的范围，以及这封信的写作日期和收信地。",
      "letterSays": "保罗说耶路撒冷的领袖们没有给他的信息加上什么，并警告说，借着割礼、靠律法寻求称义，就是从恩典中坠落。他从未引用任何决议。",
      "actsSays": "耶路撒冷写给安提阿、叙利亚和基利家的外族人信徒的信，并没有要求割礼。保罗一行人经过特庇和路司得时，把信中的决定传给各城。",
      "howTheyFit": "佩利认为这种沉默引人注目，并给出了理由：保罗是根据自己所受的托付来论证，而不是根据耶路撒冷的权威；而且那项决议只是不把律法强加给归信的外族人，加拉太书却否认律法有任何救赎的功效，即使对犹太人也是如此。佩利也怀疑加拉太人是否拿到了那项决议，因为使徒行传第一次带保罗到加拉太地区是在使徒行传16:6，在使徒行传16:4的传达之后。按南加拉太说，使徒行传16:4就包括了这封信的读者，因此，除非这封信写在前面，否则这种沉默就更加突出。",
      "alternatives": [
        {
          "label": "决议较晚产生，且没有保罗参与",
          "statement": "如果加拉太书2:1-10描述的是使徒行传15章的会面，那么保罗所说领袖们没有加上什么、只要求顾念穷人，就与一项四点决议难以协调；许多批判学者由此断定，那项决议是后来才有的，而且没有保罗参与（参使徒行传21:25）。"
        },
        {
          "label": "写于决议之前",
          "statement": "布鲁斯和朗格内克等持南加拉太说的学者，把这封信定在使徒行传15章的会面之前，并把加拉太书2章认定为送赈济的那次探访，因此这封信不可能引用一项尚不存在的决议。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-galatians-silent-on-the-decree"
    },
    {
      "id": "jerusalem-decree-and-the-letters-food-rules",
      "relation": "apparent-tension",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Corinthians 8:1-13",
        "1 Corinthians 10:14-33",
        "Romans 14:1-23",
        "Romans 15:1-3",
        "1 Thessalonians 4:1-8",
        "2 Corinthians 1:19"
      ],
      "actsReferences": [
        "Acts 15:19-29",
        "Acts 16:4",
        "Acts 18:5",
        "Acts 21:18-25"
      ],
      "personIds": [
        "person.paul",
        "person.james",
        "person.silas"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.antioch",
        "place.syria",
        "place.cilicia",
        "place.corinth",
        "place.rome",
        "place.thessalonica"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), No. 10 (1849 New York reprint)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Much however of the weight of this objection, which applies also to some other of St. Paul's epistles, is removed by the following reflections.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Peter J. Tomson",
          "work": "Paul and the Jewish Law: Halakha in the Letters of the Apostle to the Gentiles",
          "year": "1990",
          "view": "Reads 1 Corinthians 8-10 as Jewish legal reasoning that forbids food known to have been offered to idols."
        }
      ],
      "title": "不借耶路撒冷决议而解决的祭偶像之物与饮食规定问题",
      "summary": "使徒行传说，耶路撒冷的决议吩咐外族人信徒禁戒祭偶像之物、血、勒死的牲畜和淫乱，并且是由保罗传达的。他的书信却从未引用它。书信以知识、爱心和良心来解决祭偶像之物和饮食上的争议，允许吃市场上的肉，同时禁止坐鬼魔的筵席。这种张力确实存在；解释则各有不同。",
      "letterSays": "哥林多前书允许吃市场上的肉，也允许与不信的人一同吃饭，只是在被告知食物是献过祭的时候不吃，但禁止坐鬼魔的筵席；罗马书说没有一样东西本身是不洁净的。",
      "actsSays": "雅各提议，耶路撒冷的信也列为必须遵守的，就是外族人信徒要禁戒祭偶像之物、血、勒死的东西和淫乱。后来耶路撒冷的长老又向保罗重申这些规定。",
      "howTheyFit": "照使徒行传的记述，这项决议是写给安提阿、叙利亚和基利家的，佩利也承认这种沉默不只出现在加拉太书中。然而，送信人之一的西拉曾协助建立哥林多教会（使徒行传18:5；哥林多后书1:19，那里称他为西拉（Silvanus）），因此在那里，距离远近几乎解释不了什么。保罗认同其中两点，即拒绝拜偶像和淫乱，但让信徒不必查问就吃市场上的肉，也从未提到禁戒血或勒死的牲畜。",
      "alternatives": [
        {
          "label": "保罗把它搁在一边",
          "statement": "许多批判学者认为哥林多前书10:25-27允许了决议所禁止的事；这样，保罗要么不知道这项决议，要么不认为它对他的教会有约束力。"
        },
        {
          "label": "实质上可以相容",
          "statement": "彼得·汤姆森把保罗对祭偶像之物的裁定，解读为犹太律法式的推理，禁止吃明知献过祭的食物；按这种读法，保罗的做法与决议是相容的，尽管他从未引用它。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-jerusalem-decree-and-the-letters-food-rules"
    },
    {
      "id": "justification-by-grace-in-the-acts-speeches",
      "relation": "explicit-agreement",
      "confidence": "medium",
      "letterReferences": [
        "Galatians 2:14-16",
        "Galatians 3:11",
        "Galatians 3:24",
        "Galatians 5:1",
        "Romans 3:20-28",
        "Philippians 3:6",
        "Ephesians 2:8-9",
        "Titus 3:4-7"
      ],
      "actsReferences": [
        "Acts 13:38-39",
        "Acts 15:1",
        "Acts 15:10-11",
        "Acts 20:24",
        "Acts 20:32"
      ],
      "personIds": [
        "person.paul",
        "person.peter"
      ],
      "placeIds": [
        "place.pisidian-antioch",
        "place.jerusalem",
        "place.miletus",
        "place.antioch"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Philipp Vielhauer",
          "work": "Zum 'Paulinismus' der Apostelgeschichte (On the 'Paulinism' of Acts)",
          "year": "1950",
          "view": "Argues the Paul of Acts holds a weakened, partial view of justification and the law, unlike the Paul of the letters."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues its author used a collection of Paul's letters."
        }
      ],
      "title": "因信称义、靠恩得救：书信与使徒行传中的讲辞",
      "summary": "保罗的书信教导，无论犹太人还是外族人，都是借着信基督、因神的恩典白白称义，而不是靠律法的行为。使徒行传让保罗在彼西底的安提阿、彼得在耶路撒冷的会面中、保罗在米利都，说出了关于救恩的类似话语。批判学者争论使徒行传的版本是否完全是保罗的观点。",
      "letterSays": "正如保罗提醒彼得的，没有人是靠律法的行为称义的，而是借着信基督；罗马书又补充说，神凭他的恩典白白使人称义。",
      "actsSays": "保罗说，凡摩西的律法不能使人称义的一切事上，信的人都得以称义。彼得把强加律法称为无法负担的轭，并说犹太人和外族人都是借着恩典得救的。",
      "howTheyFit": "两者都把这场争论定为靠恩典得救与靠律法的行为之争（使徒行传15:1）。彼得在使徒行传15:11所说的话，与保罗在加拉太书2:15-16归于他的信念相符，两者也都用了轭的意象（使徒行传15:10；加拉太书5:1）；不过，彼得说没有人能负担律法，这与保罗自称在律法上无可指摘（腓立比书3:6）不太协调。在米利都，保罗把自己的事奉概括为见证神的恩典。由于使徒行传可能反映了保罗广为人知的教导，这显示的是一致性，而不是独立的印证。",
      "alternatives": [
        {
          "label": "不完整的教义",
          "statement": "菲利普·菲尔豪尔主张，使徒行传13:38-39把称义等同于赦罪，并暗示律法能使人部分称义；他判断这种看法与保罗的不同，因此路加呼应了保罗的用语，却没有承袭他的神学。"
        },
        {
          "label": "依赖关系，或较晚的保罗主义",
          "statement": "理查德·佩尔沃认为使徒行传使用了保罗的书信，这可以解释其中的呼应；那些把以弗所书和提多书定在保罗之后的批判学者，则把这两卷书中关于靠恩典而非行为得救的概括，看作较晚的保罗主义。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-justification-by-grace-in-the-acts-speeches"
    },
    {
      "id": "son-of-david-raised-from-the-dead",
      "relation": "explicit-agreement",
      "confidence": "medium-high",
      "letterReferences": [
        "Romans 1:3-4",
        "2 Timothy 2:8"
      ],
      "actsReferences": [
        "Acts 13:22-23",
        "Acts 13:30-37",
        "Acts 2:29-32"
      ],
      "personIds": [
        "person.paul",
        "person.jesus",
        "person.david",
        "person.peter",
        "person.timothy"
      ],
      "placeIds": [
        "place.pisidian-antioch",
        "place.jerusalem",
        "place.rome"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "James D. G. Dunn",
          "work": "Romans 1-8 (Word Biblical Commentary)",
          "year": "1988",
          "view": "Treats Romans 1:3-4 as an early confessional formula that Paul adapts."
        },
        {
          "author": "Martin Dibelius",
          "work": "Die Reden der Apostelgeschichte und die antike Geschichtsschreibung (The Speeches in Acts and Ancient Historiography)",
          "year": "1949",
          "view": "Argues the speeches in Acts are Luke's compositions, written in the manner of ancient historians."
        }
      ],
      "title": "关于从死人中复活的大卫后裔的福音",
      "summary": "罗马书和提摩太后书把保罗的福音概括为：耶稣是大卫的后裔，从死人中复活。使徒行传记载保罗在彼西底的安提阿会堂的讲道，把同样的主题并列，而且按通常的读法，借着诗篇第2篇把耶稣的儿子身份与他的复活联系起来，正如罗马书1:4那样。彼得在五旬节的讲道也有类似的论证，所以这种并列可能是早期共有的讲道内容。",
      "letterSays": "罗马书把神的儿子介绍为大卫的后裔，因复活而以大能被宣告为神的儿子；提摩太后书吩咐提摩太要记得耶稣基督，他已经复活，是大卫的后裔。",
      "actsSays": "在彼西底的安提阿，保罗说神从大卫的后裔中带来了救恩，并使耶稣复活；按通常的读法，他把诗篇第2篇应用在复活上。",
      "howTheyFit": "书信和使徒行传在一个精简的福音上彼此一致：耶稣是大卫的继承人，也是神的儿子，这由他的复活显明出来。然而，彼得在五旬节的讲道也提出了同样根据诗篇第16篇的论证，即大卫自己的死表明这篇诗是在讲耶稣的复活（使徒行传2:29-31；使徒行传13:35-37）；而且一般认为罗马书1:3-4引用了一段更早的信条，所以这种一致显示的是使徒共同的信息，而不是只有保罗才会知道的细节。",
      "alternatives": [
        {
          "label": "路加的创作",
          "statement": "马丁·迪贝利乌斯认为，使徒行传中的讲辞是路加仿照古代史家的做法自行撰写的；按这种看法，这篇讲道与彼得的讲道以及与罗马书的相似，反映的是路加的神学，而不是保罗话语的记录。"
        },
        {
          "label": "有争议的提摩太后书",
          "statement": "许多学者认为提摩太后书是在保罗之后托他的名写成的；这样，其中的概括就显示了保罗的福音是如何被人记住的，或许还借用了罗马书。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-son-of-david-raised-from-the-dead"
    },
    {
      "id": "remember-the-poor-and-the-famine-relief",
      "relation": "complementary-detail",
      "confidence": "debated",
      "letterReferences": [
        "Galatians 1:18-24",
        "Galatians 2:1-10",
        "Romans 15:25-27"
      ],
      "actsReferences": [
        "Acts 11:27-30",
        "Acts 12:25",
        "Acts 14:28",
        "Acts 15:1-29"
      ],
      "personIds": [
        "person.paul",
        "person.barnabas",
        "person.titus",
        "person.james",
        "person.peter",
        "person.john-zebedee",
        "person.agabus",
        "person.claudius",
        "person.john-mark"
      ],
      "placeIds": [
        "place.antioch",
        "place.jerusalem",
        "place.judea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), No. 10 (1849 New York reprint)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "To me it appears more probable that Paul and Barnabas had taken some journey to Jerusalem, the mention of which is omitted in the Acts.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Identifies the Galatians 2:1-10 visit with the famine-relief visit of Acts 11:30 and 12:25."
        },
        {
          "author": "F. F. Bruce",
          "work": "The Epistle to the Galatians: A Commentary on the Greek Text",
          "year": "1982",
          "view": "Identifies Galatians 2:1-10 with the famine-relief visit."
        },
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "Identifies Galatians 2:1-10 with the Jerusalem council of Acts 15."
        }
      ],
      "title": "顾念穷人的请求与安提阿的饥荒赈济",
      "summary": "加拉太书说，耶路撒冷的柱石们只要求保罗和巴拿巴顾念穷人，保罗说这正是他热心要做的。使徒行传记载巴拿巴和扫罗把安提阿的饥荒赈济送交犹太的众长老。如果加拉太书2章描述的是那次送赈济的探访，两段记述就可以互相解释；如果描述的是后来的会议，那份馈赠就是更早而且另外的一件事。",
      "letterSays": "在保罗与巴拿巴和提多同去的一次探访中，雅各、彼得和约翰只要求他们顾念穷人；保罗说，这正是他热心要做的事。",
      "actsSays": "亚迦布预言将有饥荒，这饥荒在革老丢在位时发生了；之后，安提阿的门徒托巴拿巴和扫罗把赈济送给犹太的信徒；他们完成了这项服事，又带着别号马可的约翰同行。",
      "howTheyFit": "两种文本都没有对方的细节：使徒行传没有记载私下的会面或请求，加拉太书也没有提到馈赠。按送赈济之行的看法（拉姆齐、布鲁斯），这项请求是在赈济正在送交时提出的，这与保罗的热心相合；而保罗起誓所作的记述（加拉太书1:20）也不太可能略去一次探访。反对的理由是：这样一来，加拉太书2:1所说的十四年通常就必须从他归信时算起，使年代顺序变得紧凑。两者是否吻合，取决于这项认定；佩利则提出那是使徒行传所略去的一次探访，就在长时间停留安提阿期间（使徒行传14:28）。",
      "alternatives": [
        {
          "label": "认定为会议之行",
          "statement": "许多人追随莱特富特，把加拉太书2章等同于使徒行传15章；这样，加拉太书就略过了送赈济的那次探访，或许是因为保罗那次没有见到任何使徒；而那项请求则预示了罗马书15:25-27所说的捐款。"
        },
        {
          "label": "对送赈济之行的质疑",
          "statement": "有些批判学者怀疑保罗是否真有使徒行传11:30的那次旅程，因为加拉太书只容许早期有两次探访；他们把它看作路加对另一次耶路撒冷探访的重复记载。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-remember-the-poor-and-the-famine-relief"
    },
    {
      "id": "churches-of-galatia",
      "relation": "complementary-detail",
      "confidence": "debated",
      "letterReferences": [
        "Galatians 1:1-2",
        "Galatians 3:1",
        "Galatians 4:13",
        "Galatians 6:11-18"
      ],
      "actsReferences": [
        "Acts 13:14-14:23",
        "Acts 16:1-6",
        "Acts 18:23"
      ],
      "personIds": [
        "person.paul",
        "person.barnabas",
        "person.silas",
        "person.timothy"
      ],
      "placeIds": [
        "place.galatia",
        "place.pisidian-antioch",
        "place.iconium",
        "place.lystra",
        "place.derbe",
        "place.lycaonia",
        "place.pisidia",
        "place.phrygia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 5 (Galatians), No. 10 (1849 New York reprint)",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the first account we find, in the Acts of the Apostles, of St. Paul's visiting Galatia, is in the sixteenth chapter and the sixth verse",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "A Historical Commentary on St. Paul's Epistle to the Galatians",
          "year": "1899",
          "view": "Argues for the South Galatian destination: the churches of Acts 13-14 in the Roman province."
        },
        {
          "author": "F. F. Bruce",
          "work": "The Epistle to the Galatians: A Commentary on the Greek Text",
          "year": "1982",
          "view": "Holds the South Galatian destination with an early date."
        },
        {
          "author": "Richard N. Longenecker",
          "work": "Galatians (Word Biblical Commentary)",
          "year": "1990",
          "view": "Holds the South Galatian destination with an early date."
        },
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "Argues for the North Galatian destination among ethnic Galatians of the interior."
        },
        {
          "author": "Hans Dieter Betz",
          "work": "Galatians: A Commentary on Paul's Letter to the Churches in Galatia",
          "year": "1979",
          "view": "Favours the North Galatian destination."
        }
      ],
      "title": "加拉太的众教会是哪些？",
      "summary": "加拉太书写给加拉太的众教会，却没有点名任何城市。按南加拉太说，这些教会就是彼西底的安提阿、以哥念、路司得和特庇的教会，使徒行传13至14章记述了它们的建立。按北加拉太说，它们位于内陆族裔意义上的加拉太人当中；对那一带，使徒行传只提到途经该地区的旅程（使徒行传16:6与18:23）。",
      "letterSays": "保罗和几位未具名的弟兄写信给加拉太的众教会，称读者为加拉太人；信中没有出现任何城市、具名的共同发信人或个人问候。",
      "actsSays": "保罗和巴拿巴在彼西底的安提阿、以哥念、路司得和特庇建立教会。后来保罗重访特庇和路司得，经过弗吕家和加拉太一带，以后又回来坚固门徒。",
      "howTheyFit": "彼西底的安提阿、以哥念、路司得和特庇都位于罗马的加拉太行省，不过使徒行传是按地区来标示它们的；至于能否把弗吕家人和吕高尼人称为加拉太人，正反两方都有论证。南加拉太说把使徒行传16:6理解为该行省的弗吕家地区；比拉姆齐早一个世纪的佩利，则把它视为保罗第一次到访加拉太。无论采取哪一种看法，都至少有两次到访，但只有南加拉太说才有一次见于记述的建立经过。",
      "alternatives": [
        {
          "label": "南加拉太说",
          "statement": "拉姆齐、布鲁斯和朗格内克认为，读者就是使徒行传13至14章中的那些教会。这样，使徒行传就记述了这些教会的建立，而书信可能写于使徒行传15章的会议之前，这能解释信中为何对那项决议只字不提。"
        },
        {
          "label": "北加拉太说",
          "statement": "莱特富特和贝茨认为，读者是内陆族裔意义上的加拉太人；按他们的读法，保罗是在使徒行传16:6进入加拉太本土时接触到他们的。这样，书信就必定写于使徒行传15章的会议及其决议之后。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-churches-of-galatia"
    },
    {
      "id": "founding-visit-in-bodily-weakness",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "Galatians 4:13-15",
        "2 Corinthians 11:23-27"
      ],
      "actsReferences": [
        "Acts 13:13-14",
        "Acts 14:11-13",
        "Acts 14:19-23",
        "Acts 15:38",
        "Acts 16:1-6",
        "Acts 18:23"
      ],
      "personIds": [
        "person.paul",
        "person.barnabas",
        "person.john-mark"
      ],
      "placeIds": [
        "place.galatia",
        "place.pamphylia",
        "place.perga",
        "place.pisidian-antioch",
        "place.lystra"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Suggests a serious illness in Pamphylia, perhaps chronic malaria, led Paul to leave Perga for Pisidian Antioch, and that the resulting change of plan was why John Mark withdrew."
        }
      ],
      "title": "使徒行传未提及的一次到访：在身体软弱中建立教会",
      "summary": "加拉太书说，保罗起初是因为身体软弱才在那里传福音的，加拉太人却像接待神的天使一样接待他。使徒行传在任何一次加拉太之行中都没有提到疾病。拉姆齐提出的旁非利亚疟疾之说，以及拿路司得人称保罗为汉密士一事来比较，都仍然只是推测；使徒行传的沉默既不证实、也不否定这封书信。",
      "letterSays": "保罗起初是因为身体软弱才向他们传福音的，而这软弱对他们是一种考验；他们却像接待神的天使那样接待他，甚至愿意把自己的眼睛给他。",
      "actsSays": "使徒行传记述了别号马可的约翰在别加离开、路司得人称保罗为汉密士，以及他在那里被石头打，但没有记载他在任何一次加拉太之行中患病。",
      "howTheyFit": "这是沉默，不是冲突：书信所报告的许多艰难，使徒行传都略去了（参看哥林多后书11:23-27），而加拉太书也没有说出是什么病。保罗所用的希腊文副词to proteron，既可指两次中的第一次，也可单纯指“从前”。如果它暗示有两次到访，那么无论按哪一种理论，使徒行传都记载了两次，只是按北加拉太说，这两次都是途经该地区的短暂旅程。",
      "alternatives": [
        {
          "label": "在旁非利亚患疟疾",
          "statement": "拉姆齐提出，保罗在旁非利亚患了病，或许是疟疾，因此离开别加前往彼西底的安提阿；这也能解释别号马可的约翰为何不肯跟从这项改变了的计划。使徒行传没有说明马可离开的原因。"
        },
        {
          "label": "路司得的回响",
          "statement": "有人拿加拉太人接待保罗如同接待神的使者一事，来比较路司得人称他为众神的使者汉密士；但那是一群未归信的群众，不久就被人说动用石头打他，所以这个回响相当松散。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-founding-visit-in-bodily-weakness"
    },
    {
      "id": "galatian-sufferings-and-miracles",
      "relation": "complementary-detail",
      "confidence": "debated",
      "letterReferences": [
        "Galatians 3:1-5",
        "Galatians 4:13-14"
      ],
      "actsReferences": [
        "Acts 13:50-52",
        "Acts 14:2-5",
        "Acts 14:8-10",
        "Acts 14:19-22"
      ],
      "personIds": [
        "person.barnabas",
        "person.lystra-lame"
      ],
      "placeIds": [
        "place.galatia",
        "place.pisidian-antioch",
        "place.iconium",
        "place.lystra"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "A Historical Commentary on St. Paul's Epistle to the Galatians",
          "year": "1899",
          "view": "Argues the South Galatian view: the letter addresses the churches of Acts 13-14 in the Roman province of Galatia."
        },
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Galatians",
          "year": "1865",
          "view": "Holds the North Galatian view: the letter addresses ethnic Galatians farther north, first evangelized during the journey of Acts 16:6."
        }
      ],
      "title": "加拉太人所受的苦，以及他们中间的神迹",
      "summary": "如果加拉太书是写给使徒行传13至14章中的那些教会，使徒行传就为保罗的诉求提供了背景：新门徒中间有圣灵，以哥念有神迹，路司得有一次医治，还有针对归信者的敌意。如果这封信是寄给更北方族裔意义上的加拉太人，使徒行传就没有记述那里的教会建立，因此是否吻合取决于书信的收信地。",
      "letterSays": "保罗提醒加拉太人：他们是因信领受圣灵的，神也在他们中间行神迹；他又问他们是否白白受了苦；他起初传福音，是因为身体软弱。",
      "actsSays": "在彼西底的安提阿，门徒被圣灵充满；在以哥念，神赐下神迹奇事；在路司得，保罗医好一个瘸腿的人；反对者煽起敌意，与信徒为敌。",
      "howTheyFit": "按南加拉太说，保罗诉诸归信者自身的经历，与使徒行传13至14章相符：最初的门徒中间有圣灵，以哥念和路司得有神迹，还有针对信徒的敌意，而宣教士也曾警告这些信徒将要经历许多患难。不过这种吻合有其限度。加拉太书3:4的动词可以指“经历”而非“受苦”；加拉太书把神迹说成是现在发生的，使徒行传则只报告了第一次宣教时的神迹；而且按加拉太书4:13，保罗起初在那里传福音是因为身体软弱，使徒行传却从未提到这一点。",
      "alternatives": [
        {
          "label": "收信人在北加拉太",
          "statement": "如果保罗是写信给更北方、在使徒行传16:6那次旅程中得闻福音的族裔意义上的加拉太人，使徒行传就完全没有讲到他们的归信，使徒行传13至14章的事件也就不是这封信的背景。"
        },
        {
          "label": "泛泛的诉求",
          "statement": "保罗在别处建立教会的到访，同样带有圣灵、能力和患难的印记（帖撒罗尼迦前书1:5-6），因此与使徒行传13至14章的平行可能只是一般性的，而不是加拉太所特有的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-galatian-sufferings-and-miracles"
    },
    {
      "id": "persecuted-for-not-preaching-circumcision",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Galatians 5:11",
        "Galatians 6:12",
        "Galatians 6:17"
      ],
      "actsReferences": [
        "Acts 13:45",
        "Acts 13:50",
        "Acts 14:2",
        "Acts 14:5",
        "Acts 14:19",
        "Acts 16:3",
        "Acts 16:19-24",
        "Acts 21:21-24",
        "Acts 21:27-28"
      ],
      "personIds": [
        "person.barnabas",
        "person.silas",
        "person.timothy",
        "person.james"
      ],
      "placeIds": [
        "place.galatia",
        "place.pisidian-antioch",
        "place.iconium",
        "place.lystra",
        "place.philippi",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. V (Epistle to the Galatians), No. V",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "it was not for preaching Christianity in opposition to heathenism, but it was for preaching it as distinct from Judaism, that he had brought upon himself the sufferings which had attended his ministry.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Philipp Vielhauer",
          "work": "On the 'Paulinism' of Acts",
          "year": "1950",
          "view": "Argues that the Paul of Acts, who circumcises Timothy and keeps the law in Jerusalem, differs from the Paul of the letters."
        },
        {
          "author": "Jack T. Sanders",
          "work": "The Jews in Luke-Acts",
          "year": "1987",
          "view": "Argues that Luke-Acts presents the Jews as a whole as opponents of the gospel, a theological portrait rather than neutral reporting."
        }
      ],
      "title": "因无须守律法的福音而受逼迫，身上带着印记",
      "summary": "加拉太书顺带提到，保罗因不传割礼而受逼迫；使徒行传大致与此相符：使徒行传所报告的反对，大多由犹太人中的反对者挑起；后来在耶路撒冷的传言与割礼有关；而路司得的石击（或者，如果加拉太书写得较晚，腓立比的棍打）可以解释他身上所带的印记。这种吻合是真实的，但只是概括性的。",
      "letterSays": "保罗问：如果他仍然传割礼，为什么还受逼迫？他的对手鼓吹割礼，是为了避免因十字架受逼迫；他身上带着耶稣的印记。",
      "actsSays": "由犹太人带头的反对，把保罗赶出彼西底的安提阿和以哥念，又在路司得用石头打他；腓立比的攻击则涉及钱财利益；在耶路撒冷，他被控教导人违背律法。",
      "howTheyFit": "加拉太书给出原因，使徒行传给出事件。正如佩利所论证的，加拉太书暗示、使徒行传则显明：逼迫保罗的，大多是反对他无须守律法之宣教的犹太人。在耶路撒冷，时间晚于这封书信，使徒行传记述他被人当作教导人违背律法的人而遭攻击；在此之前有传言说，他叫散居各地的犹太人不要行割礼，而雅各和长老们称这传言不实。加拉太书6:17的印记，最自然的理解是石击或殴打留下的伤疤。不过这种模式广为人知，而且在彼西底的安提阿，使徒行传给出的动机是嫉妒。",
      "alternatives": [
        {
          "label": "割礼问题上的张力",
          "statement": "加拉太书5:11可能是在回应一种说法，即保罗仍在传割礼；如果这封信写于使徒行传16:3之后，提摩太受割礼一事可能就是这种说法的借口，而菲尔豪尔等批判学者认为那段记述与加拉太书相抵触。"
        },
        {
          "label": "过于笼统，难以衡量",
          "statement": "来自犹太人的敌意，在保罗自己的书信中就有报告（哥林多后书11:24；帖撒罗尼迦前书2:14-16），也是路加反复出现的主题，因此使徒行传中的模式可能反映的是路加的写作架构，几乎不能提供独立的印证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-persecuted-for-not-preaching-circumcision"
    },
    {
      "id": "collection-instructions-to-galatia",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 16:1-2",
        "1 Corinthians 16:8",
        "Romans 15:26"
      ],
      "actsReferences": [
        "Acts 16:6",
        "Acts 18:23",
        "Acts 19:1",
        "Acts 19:8-10",
        "Acts 20:4",
        "Acts 24:17"
      ],
      "personIds": [
        "person.timothy",
        "person.gaius"
      ],
      "placeIds": [
        "place.galatia",
        "place.phrygia",
        "place.antioch",
        "place.ephesus",
        "place.corinth",
        "place.derbe",
        "place.macedonia",
        "place.achaia",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. III (First Epistle to the Corinthians), No. X",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The churches of Galatia and Phrygia were the last churches which St. Paul had visited before the writing of this epistle. He was now at Ephesus, and he came thither immediately from visiting these churches",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Keith F. Nickle",
          "work": "The Collection: A Study in Paul's Strategy",
          "year": "1966",
          "view": "Treats the Jerusalem collection as a major, long-running project of Paul's mission among his Gentile churches."
        }
      ],
      "title": "已经给加拉太众教会的捐项指示",
      "summary": "保罗说他曾给加拉太的众教会关于捐项的指示，使徒行传为此提供了一个自然的时机：就在他长住以弗所（他在那里写了哥林多前书）之前，使徒行传记述他经过加拉太和弗吕家，坚固门徒。这种吻合有启发性，却不是决定性的，因为使徒行传从未提到那里有捐项。",
      "letterSays": "保罗吩咐哥林多信徒照他给加拉太众教会的捐项指示去做，每周把钱留出来；他又说自己要在以弗所住到五旬节。",
      "actsSays": "保罗在安提阿住了一段时间后，走遍加拉太和弗吕家一带，坚固所有的门徒，之后经内陆来到以弗所；后续记述提到他在那里教导了两年。",
      "howTheyFit": "保罗可能就是在这次旅程中亲自把指示交给加拉太的；这是使徒行传所报告、他到以弗所之前最后的几次探访教会。佩利指出了这一点。无论加拉太众教会位于何处，这种吻合都成立，因为使徒行传18:23涵盖了整个地区。使徒行传即使提到捐项，也只是间接提及（使徒行传24:17），不过许多人把使徒行传20:4的同行者，包括特庇人该犹，看作各教会的代表。",
      "alternatives": [
        {
          "label": "指示是寄去的，而非当面交代",
          "statement": "保罗同样可能是从以弗所以书信或差人传达这些指示，或者是在使徒行传16:6较早的那次到访时交代的；使徒行传只显示不久前的一次到访是可能的。"
        },
        {
          "label": "加拉太或许已经退出",
          "statement": "由于罗马书15:26只提到马其顿和亚该亚，有人推断加拉太众教会或许因加拉太书背后的危机而疏远，始终没有完成自己的那一份；哥林多前书16:1只显示曾经给过指示。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-collection-instructions-to-galatia"
    },
    {
      "id": "persecutions-at-antioch-iconium-and-lystra",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "2 Timothy 3:10-12"
      ],
      "actsReferences": [
        "Acts 13:14",
        "Acts 13:50-51",
        "Acts 14:1-6",
        "Acts 14:19-23",
        "Acts 16:1-2"
      ],
      "personIds": [
        "person.timothy",
        "person.barnabas"
      ],
      "placeIds": [
        "place.pisidian-antioch",
        "place.iconium",
        "place.lystra",
        "place.derbe",
        "place.philippi",
        "place.thessalonica"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. XII (Second Epistle to Timothy), No. V",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The epistle, therefore, in the names of the cities, in the order in which they are enumerated, and in the place at which the enumeration stops, corresponds exactly with the history.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Luke Timothy Johnson",
          "work": "The First and Second Letters to Timothy (Anchor Bible)",
          "year": "2001",
          "view": "Argues that Pauline authorship of 1 and 2 Timothy is more plausible than the critical consensus allows."
        },
        {
          "author": "Stephen G. Wilson",
          "work": "Luke and the Pastoral Epistles",
          "year": "1979",
          "view": "Argues that the author of Luke-Acts also wrote the Pastoral Epistles."
        },
        {
          "author": "Dennis R. MacDonald",
          "work": "The Legend and the Apostle: The Battle for Paul in Story and Canon",
          "year": "1983",
          "view": "Argues that the Pastoral Epistles were written to counter oral legends about Paul of the kind preserved in the Acts of Paul."
        }
      ],
      "title": "在彼西底的安提阿、以哥念和路司得遭受的逼迫：顺序与使徒行传相同，并止于特庇之前",
      "summary": "提摩太后书与使徒行传都表明，保罗曾在彼西底的安提阿、以哥念和路司得遭受逼迫。书信按使徒行传的顺序列出这些地方，并止于特庇之前，而使徒行传并未报告特庇有什么风波；使徒行传也把提摩太写成当地的门徒。佩利认为这是非刻意的巧合；但若认为提摩太后书写于保罗死后，其作者就可能取材于使徒行传。",
      "letterSays": "保罗提醒提摩太，他曾紧紧跟从保罗的教导，以及保罗在彼西底的安提阿、以哥念和路司得所忍受的逼迫，而主把他从这些逼迫中救了出来。",
      "actsSays": "保罗被逐出彼西底的安提阿，在以哥念逃过一场用石头打他的图谋，又在路司得被石头打；在特庇则没有报告任何风波。后来提摩太出场，在路司得和以哥念都受人称赞。",
      "howTheyFit": "这三座城、它们的顺序以及略去特庇，都与使徒行传13至14章相符；那里警告说，国度是经由许多患难而来的，这与书信所说敬虔的人都要受逼迫相呼应。佩利论证说，一个翻查使徒行传的伪造者，倒更会选腓立比或帖撒罗尼迦，因为提摩太似乎在那些地方在场；而在这里，提摩太知道这些事，必须从使徒行传16:1-2推断出来，那段经文把他定位为该地区的一个门徒。",
      "alternatives": [
        {
          "label": "取材于使徒行传或传统",
          "statement": "如果提摩太后书是托名之作，其作者可能从使徒行传13至14章或当地关于保罗的故事中取得这三座城；麦克唐纳把教牧书信与《保罗行传》中那类以以哥念和彼西底的安提阿为背景的传说联系起来。"
        },
        {
          "label": "两者出自同一作者",
          "statement": "斯蒂芬·威尔逊主张，路加福音和使徒行传的作者也写了教牧书信；按这种看法，这种吻合反映的是同一位作者的知识，而不是两个独立的见证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-persecutions-at-antioch-iconium-and-lystra"
    },
    {
      "id": "stoned-once-at-lystra",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "2 Corinthians 11:24-25"
      ],
      "actsReferences": [
        "Acts 14:5-6",
        "Acts 14:19-20",
        "Acts 16:22-23"
      ],
      "personIds": [
        "person.barnabas"
      ],
      "placeIds": [
        "place.lystra",
        "place.iconium",
        "place.pisidian-antioch",
        "place.philippi"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. IX",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "when confronted with the history, it furnishes the nearest approach to a contradiction, without a contradiction being actually incurred, of any I remember to have met with.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century (about 115) and argues that its author knew and used Paul's letters."
        },
        {
          "author": "Colin J. Hemer",
          "work": "The Book of Acts in the Setting of Hellenistic History",
          "year": "1989",
          "view": "Defends the historical reliability of Acts by testing its details against first-century evidence."
        }
      ],
      "title": "被石头打过一次：在路司得",
      "summary": "保罗说自己被石头打过一次，使徒行传与此相符：它记述了一次石击，在路司得，他被拖出去，人们以为他已经死了；而在以哥念，一次预谋的石击没有得逞。佩利认为，这一句话与那次险些发生的石击并列，比他所知的任何例子都更接近矛盾，却并未构成矛盾。单单一个相符的次数，本身证明不了多少。",
      "letterSays": "保罗列举自己的苦难时说，他被棍打过三次，被石头打过一次，遇过三次船难，此外还受过犹太人五次鞭打。",
      "actsSays": "在以哥念，用石头打保罗的图谋因他逃走而落空。在路司得，从彼西底的安提阿和以哥念来的犹太人煽动群众；保罗被石头打，被拖出去，人们以为他已经死了。",
      "howTheyFit": "这个次数直到书信写作时都成立，其实贯穿整卷使徒行传也成立：虽然使徒行传报告了许多骚乱，却没有记述第二次石击，而以哥念的图谋也没有实现。佩利指出，保罗清单中的其他项目无法取自使徒行传，因为在这封书信之前，使徒行传只记载了一次棍打，也没有船难，所以书信并不是根据这部历史编成的；这部历史虽然沉默，却为那些事留下了空间。",
      "alternatives": [
        {
          "label": "使徒行传或许知道这封书信",
          "statement": "佩尔沃主张，使徒行传写于二世纪初，并使用了保罗的书信；如果其作者知道哥林多后书11章，那么唯一的一次石击就可能是在呼应那份清单，而不是来自独立的传统。"
        },
        {
          "label": "一致，而非印证",
          "statement": "单单一次石击是个细小而容易记住的事实，传统可能把它保存下来；两者在这一点上相符，只表明这些记述彼此一致，而不表明任何一方独立印证了另一方的其余内容。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-stoned-once-at-lystra"
    },
    {
      "id": "timothys-jewish-mother-and-grandmother",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "2 Timothy 1:5",
        "2 Timothy 3:14-15"
      ],
      "actsReferences": [
        "Acts 16:1-3"
      ],
      "personIds": [
        "person.timothy",
        "person.lois",
        "person.eunice"
      ],
      "placeIds": [
        "place.lystra",
        "place.derbe"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. XII (Second Epistle to Timothy), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Now, when it is said of the mother alone \"that she believed,\" the father being, nevertheless, mentioned in the same sentence, we are led to suppose of the father, that he did not believe, i. e. either that he was dead, or that he remained unconverted.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. XII (Second Epistle to Timothy), No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "In what manner, then, could Timothy have \"known from a child\" the Jewish Scriptures, had he not been born, on one side or on both, of Jewish parentage?",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Martin Dibelius and Hans Conzelmann",
          "work": "The Pastoral Epistles (Hermeneia)",
          "year": "1972",
          "view": "Treat the Pastoral Epistles as pseudonymous works written after Paul's lifetime."
        },
        {
          "author": "Luke Timothy Johnson",
          "work": "The First and Second Letters to Timothy (Anchor Bible)",
          "year": "2001",
          "view": "Argues that Pauline authorship of 1 and 2 Timothy is more plausible than the critical consensus allows."
        }
      ],
      "title": "提摩太信主的犹太母亲和外祖母，而身为希腊人的父亲未被提及",
      "summary": "关于提摩太的家庭，使徒行传与提摩太后书彼此契合。使徒行传说他母亲是信主的犹太妇人，父亲是希腊人；提摩太后书称赞他的外祖母罗以和母亲友尼基，回忆他自幼熟习圣经，却从未提到父亲。父亲是希腊人这一点，解释了为什么一个在圣经中长大的男孩没有受割礼。后来的作者也可能是以使徒行传为基础写成的。",
      "letterSays": "保罗回想提摩太的外祖母罗以和母亲友尼基真诚的信心，如今这信心也在提摩太里面；他又提到提摩太从婴孩时就认识圣经；信中没有出现父亲。",
      "actsSays": "保罗到特庇和路司得时，遇见提摩太；他的母亲是信主的犹太妇人，父亲是希腊人。保罗给他行了割礼，因为当地的犹太人都知道他父亲是希腊人。",
      "howTheyFit": "两段文本各自填补了对方的空白。使徒行传只说母亲是信徒，这暗示父亲已经去世或没有归信；而书信称赞两位妇女，对父亲则只字不提。母亲是犹太人，使他很可能自幼熟习圣经；父亲是希腊人，则解释了他为何没有受割礼。书信补充了使徒行传所没有的名字和一位外祖母。佩利认为这是一个合理而不牵强的巧合；至于它是否出于无意，则取决于提摩太后书的作者是谁。",
      "alternatives": [
        {
          "label": "以使徒行传为本",
          "statement": "如果提摩太后书是托名之作，其作者可能把使徒行传16:1发展成一幅家庭画像，加上名字和一位外祖母，又从那位犹太母亲推想出他在圣经中长大。"
        },
        {
          "label": "沉默本在意料之中",
          "statement": "一段追溯家传信心的经文，自然只会提到信主的亲属，因此没有提到父亲，与任何一种作者归属的说法都相合，也增添不了多少分量。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothys-jewish-mother-and-grandmother"
    },
    {
      "id": "timothy-a-young-disciple-from-lystra",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Timothy 1:2",
        "1 Timothy 4:12",
        "1 Corinthians 4:15-17",
        "1 Corinthians 16:10-11",
        "Philippians 2:22",
        "2 Timothy 1:5"
      ],
      "actsReferences": [
        "Acts 14:6-7",
        "Acts 14:19-23",
        "Acts 16:1-3"
      ],
      "personIds": [
        "person.timothy",
        "person.lois",
        "person.eunice"
      ],
      "placeIds": [
        "place.lystra",
        "place.derbe",
        "place.iconium",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. XII (Second Epistle to Timothy), No. V",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "since it is expressly stated in the epistle that Timothy was converted by St. Paul himself, that he was \"his own son in the faith;\" it follows that he must have been converted by him upon his former journey into those parts",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. III (First Epistle to the Corinthians), No. IX",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Timothy was a young man, younger probably than those who were usually employed in the Christian mission",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "I. Howard Marshall",
          "work": "A Critical and Exegetical Commentary on the Pastoral Epistles (International Critical Commentary)",
          "year": "1999",
          "view": "Proposes that the Pastorals were written by Paul's associates soon after his death, drawing on his teaching ('allonymity')."
        },
        {
          "author": "Luke Timothy Johnson",
          "work": "The First and Second Letters to Timothy (Anchor Bible)",
          "year": "2001",
          "view": "Argues that Pauline authorship of 1 and 2 Timothy is more plausible than the critical consensus allows."
        }
      ],
      "title": "提摩太：保罗在信仰上的孩子，保罗回来时他已是门徒",
      "summary": "使徒行传和书信合起来看，暗示提摩太是在保罗第一次旅程期间归信的。保罗再次来到特庇和路司得时，使徒行传已经称他为门徒，而保罗称他为自己在信仰上的孩子。两段文本都没有说明他的归信；“孩子”可能是指门生；而且提摩太后书把他的信心追溯到他的外祖母和母亲。",
      "letterSays": "保罗称提摩太为自己在信仰上、在主里的孩子，嘱咐哥林多信徒不可轻看他，又劝勉提摩太不要让人小看他年轻。",
      "actsSays": "保罗在路司得传道，被石头打，后来又回来坚固门徒。之后他重访特庇和路司得，发现提摩太已经是门徒，在路司得和以哥念都有好名声。",
      "howTheyFit": "如果“在信仰上的孩子”是指保罗亲自带领归信的人（佩利就是这样假定的），那么使徒行传留下了一个自然的时机：第一次旅程中对路司得和特庇的探访（使徒行传14:6-7、14:20-21），之后使徒行传16:1就发现提摩太在那里已经是门徒了。使徒行传16:2又补充说，路司得和以哥念的信徒为他作保。他的年轻是几封书信之间的一个联系（哥林多前书16:10-11，这是佩利的读法；以及提摩太前书4:12）；使徒行传则没有提到他的年龄。",
      "alternatives": [
        {
          "label": "“孩子”指门生",
          "statement": "保罗用父子关系来指他带领归信的人（哥林多前书4:15），但也用来指共同的服事（腓立比书2:22），所以“孩子”可能表示亲情和师徒关系；提摩太可能是借着他的外祖母和母亲归信的（提摩太后书1:5）。"
        },
        {
          "label": "文学性的描绘",
          "statement": "如果提摩太前书是托名之作，称提摩太为保罗的孩子，可能是把他塑造成继承人，而不是归信者；而关于他年轻的说法可能是在呼应哥林多前书16:10-11，并没有增添独立的证据。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothy-a-young-disciple-from-lystra"
    },
    {
      "id": "timothys-commissioning",
      "relation": "complementary-detail",
      "confidence": "debated",
      "letterReferences": [
        "1 Timothy 1:18",
        "1 Timothy 4:14",
        "1 Timothy 6:12",
        "2 Timothy 1:6"
      ],
      "actsReferences": [
        "Acts 13:1-3",
        "Acts 14:21-23",
        "Acts 16:1-3"
      ],
      "personIds": [
        "person.timothy",
        "person.barnabas"
      ],
      "placeIds": [
        "place.lystra",
        "place.iconium",
        "place.derbe",
        "place.pisidian-antioch",
        "place.antioch",
        "place.ephesus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Martin Dibelius and Hans Conzelmann",
          "work": "The Pastoral Epistles (Hermeneia)",
          "year": "1972",
          "view": "Treat the Pastoral Letters as written after Paul's lifetime and read the laying on of hands as the ordination practice of the author's church."
        },
        {
          "author": "Luke Timothy Johnson",
          "work": "The First and Second Letters to Timothy (Anchor Bible)",
          "year": "2001",
          "view": "Argues that Paul's authorship of the letters to Timothy remains a historically serious option, against the prevailing view."
        }
      ],
      "title": "提摩太借着预言和按手受托付",
      "summary": "使徒行传从未记述提摩太受托付的经过；只有写给提摩太的书信提到这件事：关于他的预言、借着按手所赐的恩赐，或许还有在许多见证人面前所作的认信。使徒行传提供了相称的背景（路司得人对他的好评，以及在那里设立的长老），但这次受托付发生在什么时候，仍有争议。",
      "letterSays": "书信提醒提摩太：先前的预言，长老为他按手时借着预言所赐给他的恩赐，以及他在许多见证人面前所作的认信；提摩太后书则说是保罗按的手。",
      "actsSays": "路司得和以哥念的信徒为提摩太作保，保罗就带他同行。在此之前，那里曾设立长老；安提阿在禁食、祷告和按手之后，差遣巴拿巴和扫罗出去。",
      "howTheyFit": "这些书信预设了一次公开的受托付，使徒行传却从未描述，所以这是互补的细节，而不是印证。使徒行传使这样的场景显得合理：提摩太来自保罗和巴拿巴设立过长老的教会，当地信徒为他作保；而在安提阿，圣灵在先知中间说的话，促成了按手。一封书信说是长老的手，另一封说是保罗的手；它们描述的可能是同一次共同举行的仪式，也可能是两个不同的场合。",
      "alternatives": [
        {
          "label": "后来的教会体制",
          "statement": "如果教牧书信写于保罗死后（许多学者持此看法），这次受托付可能反映的是作者所在教会的按立惯例，而它与使徒行传的任何吻合，显示的都是共同的传统，而不是独立的记忆。"
        },
        {
          "label": "另一个场合",
          "statement": "这项仪式不一定属于提摩太在路司得被招募的时候。有人把它放在后来的一次委任，或许是为了他在以弗所的任务；也有人把在许多见证人面前的认信理解为他的洗礼。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothys-commissioning"
    },
    {
      "id": "elders-appointed-and-called-overseers",
      "relation": "explicit-agreement",
      "confidence": "medium",
      "letterReferences": [
        "Titus 1:5-9",
        "1 Timothy 3:1-7",
        "1 Timothy 5:17-22",
        "Philippians 1:1"
      ],
      "actsReferences": [
        "Acts 14:21-23",
        "Acts 20:17",
        "Acts 20:28"
      ],
      "personIds": [
        "person.titus",
        "person.timothy",
        "person.barnabas"
      ],
      "placeIds": [
        "place.crete",
        "place.ephesus",
        "place.miletus",
        "place.lystra",
        "place.iconium",
        "place.pisidian-antioch",
        "place.philippi"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Philippians (essay 'The Christian Ministry')",
          "year": "1868",
          "view": "Argued that in the New Testament bishop (overseer) and elder name one office, and that the single bishop emerged later from among the elders."
        },
        {
          "author": "Hans von Campenhausen",
          "work": "Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries",
          "year": "1969",
          "view": "Argued that Paul played down official church office and stressed spiritual gifts, treating the system of elders as a later development."
        },
        {
          "author": "R. Alastair Campbell",
          "work": "The Elders: Seniority within Earliest Christianity",
          "year": "1994",
          "view": "Argues that elder was an honorific, collective name for house-church leaders, not an office borrowed from the synagogue, and that the Pastorals commend a single overseer chosen from among a town's elders."
        }
      ],
      "title": "在各教会设立的长老，也被称为监督",
      "summary": "使徒行传和教牧书信都表明，保罗的教会设有受委任的长老，他们有时也被称为监督：使徒行传记述保罗告诉以弗所的长老，是圣灵使他们成为监督的；提多书也从长老直接转到监督应有的资格。这是否是保罗本人的做法仍有争议，因为他那些没有争议的书信从未提到长老。",
      "letterSays": "提多要在各城设立长老，接着列出监督应有的资格。提摩太前书对监督作出规定，并尊重那些带领和教导的长老；腓立比书则问候监督和服事的人。",
      "actsSays": "保罗和巴拿巴在各教会中禁食祷告，设立长老。在米利都，保罗告诉以弗所的长老：是圣灵使他们成为监督，来牧养神的教会。",
      "howTheyFit": "使徒行传20章明显用“长老”和“监督”指同一批以弗所领袖，提多书1章看来也是如此，它像使徒行传14:23一样，逐城设立长老。提摩太前书把监督和长老分开处理，有人把其中单数的监督理解为从长老中产生的一位领袖，是朝二世纪单一主教制迈出的一步。然而，使徒行传14:23是在同一次旅程中建立的教会里设立长老，而提摩太前书却不让新近归信的人担任监督的职分。腓立比书是一封没有争议的书信，它证实了保罗的一间教会中有监督。",
      "alternatives": [
        {
          "label": "后来的教会体制",
          "statement": "保罗那些没有争议的书信从未把领袖称为长老。许多学者认为，使徒行传和教牧书信反映的是保罗之后那一代人的教会体制，有些学者甚至认为两者出自同一作者，因此这种吻合并不是独立的印证。"
        },
        {
          "label": "尊称",
          "statement": "“长老”起初可能是对各家庭教会主人的集体尊称，每人各自监管自己的家庭教会；保罗早期的书信可能早于这种用法，而教牧书信则可能把一位监督提升到一城的众长老之上。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-elders-appointed-and-called-overseers"
    },
    {
      "id": "philippi-first-stage-of-the-macedonian-mission",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "Philippians 1:5",
        "Philippians 4:15-16",
        "1 Thessalonians 2:9"
      ],
      "actsReferences": [
        "Acts 16:9-12",
        "Acts 16:13-15",
        "Acts 16:33-34",
        "Acts 16:40",
        "Acts 17:1-2"
      ],
      "personIds": [
        "person.lydia",
        "person.the-jailer"
      ],
      "placeIds": [
        "place.philippi",
        "place.macedonia",
        "place.thessalonica",
        "place.troas",
        "place.samothrace",
        "place.neapolis",
        "place.amphipolis",
        "place.apollonia",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter and Brothers printing, 1849)",
          "locator": "ch. VII (Epistle to the Philippians), No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "This phrase is most naturally explained to signify the first preaching of the Gospel in these parts",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Gerd Lüdemann",
          "work": "Paul, Apostle to the Gentiles: Studies in Chronology",
          "year": "1984 (German 1980)",
          "view": "Builds Paul's chronology from the letters first, reads the gospel's beginning in Philippians as the start of Paul's independent mission, and dates the Macedonian founding before the Jerusalem conference."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author knew and used Paul's letters, so agreements with them need not be independent."
        }
      ],
      "title": "腓立比教会的建立：马其顿宣教的第一阶段",
      "summary": "使徒行传明载、腓立比书暗示：腓立比是保罗在马其顿建立的第一间教会，接着是帖撒罗尼迦。使徒行传追述了从特罗亚渡海的经过，以及继续前往帖撒罗尼迦的路程；腓立比书则把这间教会与他的伙伴关系追溯到第一天，并回忆他们的馈赠曾送到在帖撒罗尼迦的保罗那里。",
      "letterSays": "保罗感谢腓立比信徒从第一天起就与他同作伙伴，又回忆早期唯有他们在财物的给予上与他分担，甚至不止一次把援助送到帖撒罗尼迦给他。",
      "actsSays": "在特罗亚看见马其顿异象之后，保罗经撒摩特拉和尼亚波利航行到腓立比，聚集了一批信徒，然后经过暗非波里和亚波罗尼亚来到帖撒罗尼迦，一连三个安息日在那里的会堂中辩论。",
      "howTheyFit": "顺序是一致的：先是腓立比，然后是帖撒罗尼迦，而来自腓立比的援助也跟着保罗到了那里。佩利把“福音初传”那个短语理解为福音在那一带的第一次传扬；在使徒行传中，腓立比正是渡海后的第一站。吕底亚一家和狱吏的饭桌，都与“从第一天起”的伙伴关系相合，尽管书信对两者都没有提名。屡次的馈赠，以及保罗昼夜做工，都暗示他在帖撒罗尼迦停留的时间比使徒行传所说会堂里的三个安息日更长；使徒行传可能有所压缩，或者只计算了会堂阶段。由于这种吻合是明显的，它所显示的与其说是独立性，不如说是一致性。",
      "alternatives": [
        {
          "label": "顺序取自书信",
          "statement": "如果使徒行传的作者知道保罗的书信，那么先腓立比后帖撒罗尼迦的顺序就可能来自书信。不过，使徒行传中的路线细节，即撒摩特拉、尼亚波利、暗非波里和亚波罗尼亚，都没有出现在任何一封书信中。"
        },
        {
          "label": "比使徒行传所述更早",
          "statement": "一些先以书信为本建构的年代表，尤其是格尔德·吕德曼的年代表，把“福音初传”理解为保罗独立宣教的开端，并把马其顿教会的建立放在耶路撒冷会议之前；这样保留了使徒行传的顺序，却没有保留它的时间。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-philippi-first-stage-of-the-macedonian-mission"
    },
    {
      "id": "shamefully-treated-at-philippi",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Thessalonians 2:2",
        "1 Thessalonians 2:17-18",
        "Philippians 1:28-30",
        "2 Corinthians 11:25"
      ],
      "actsReferences": [
        "Acts 16:19-24",
        "Acts 16:35-40",
        "Acts 17:1"
      ],
      "personIds": [
        "person.silas",
        "person.slave-girl",
        "person.the-jailer"
      ],
      "placeIds": [
        "place.philippi",
        "place.thessalonica"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter and Brothers printing, 1849)",
          "locator": "ch. IX (First Epistle to the Thessalonians), No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The harmony is indubitable; but the points of history in which it consists are so expressly set forth in the narrative, and so directly referred to in the epistle, that it becomes necessary for us to show that the facts in one writing were not copied from the other.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter and Brothers printing, 1849)",
          "locator": "ch. VII (Epistle to the Philippians), No. VII",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "an authentic confirmation of so much of the apostle's history in the Acts as relates to his transactions at Philippi; and, through that, of the intelligence and general fidelity of the historian.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author knew and used Paul's letters, so agreements with them need not be independent."
        }
      ],
      "title": "就在到帖撒罗尼迦之前，在腓立比被打并受凌辱",
      "summary": "帖撒罗尼迦前书说，保罗一行人在腓立比受了无理的凌辱之后来到帖撒罗尼迦；腓立比书也提醒读者，他们曾亲眼看见他的争战。使徒行传记述了这一幕：保罗和西拉被抓住、剥去衣服、被棍打，又被锁上脚枷，后来获释，踏上前往帖撒罗尼迦的路。",
      "letterSays": "保罗一行人在帖撒罗尼迦放胆传道之前，曾在腓立比受苦、受辱；腓立比信徒如今面对的，正是他们从前看见保罗所经历的同样争战。",
      "actsSays": "保罗和西拉被拉到裁判官面前，被剥去衣服，用棍打，又被锁上脚枷；第二天获释时，他们抗议身为罗马人竟被当众殴打，随后前往帖撒罗尼迦。",
      "howTheyFit": "佩利认为这种吻合如此明显，以致必须论证两者是彼此独立的；他指出，书信提到重访帖撒罗尼迦的计划受阻，而使徒行传略去了这件事。他也认为，腓立比书提醒读者他们曾看见的那场争战，证实了使徒行传对腓立比事件的记述。帖撒罗尼迦前书用来表示凌辱的词，与使徒行传所描述那种公开、令人蒙羞的殴打相合。书信没有提供细节，而使徒行传中的婢女、地震和狱吏都没有出现在任何书信中，所以这种吻合涵盖的是苦难和先后次序，而不是每一个情节。",
      "alternatives": [
        {
          "label": "使徒行传扩写了书信",
          "statement": "如果使徒行传的作者知道帖撒罗尼迦前书，这一幕就可能是对那段简短记载的扩写，棍打或许取自哥林多后书11:25，那么这些生动的细节就是文学加工，而不是记忆所存。"
        },
        {
          "label": "核心与润饰",
          "statement": "一些批判学者接受殴打和监禁的记述，却把地震和狱吏归信视为后来添加的内容；他们指出，裁判官第二天早上释放他们时，从未提到地震。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-shamefully-treated-at-philippi"
    },
    {
      "id": "roman-colony-and-citizenship-language",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Philippians 1:27",
        "Philippians 3:20",
        "1 Thessalonians 2:12",
        "Ephesians 2:19"
      ],
      "actsReferences": [
        "Acts 16:12",
        "Acts 16:20-22",
        "Acts 16:35-39",
        "Acts 23:1"
      ],
      "personIds": [],
      "placeIds": [
        "place.philippi",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [],
      "title": "罗马殖民地与书信中的公民用语",
      "summary": "在新约著作中，只有使徒行传称腓立比为罗马殖民地，这个地位可从该城的钱币和铭文得知；而使徒行传中的腓立比场景充满罗马色彩。腓立比书使用了公民用语，这在保罗的书信中并不常见：它用来表示“过与福音相称的生活”的动词带有公民意味，信徒的公民身份则在天上。这种吻合很自然，但两段文本都没有点出这层关联。",
      "letterSays": "保罗劝勉腓立比信徒要过与福音相称的生活，用的是一个表示以公民身份立身处世的希腊文动词；他又说，他们的公民身份在天上。",
      "actsSays": "使徒行传称腓立比为罗马殖民地；在那里，控告者以罗马人的身份反对宣教士的规矩，裁判官下令用棍打他们。",
      "howTheyFit": "保罗所用的这个动词，在新约其他地方只出现在使徒行传23:1，指保罗在神面前的为人；而表示公民身份的名词只出现在腓立比书3:20。在别处，保罗劝人行事为人要相称（帖撒罗尼迦前书2:12），却不用公民术语；在这里他却选用了这类词语，这在一个殖民地里会引起共鸣，因为按使徒行传的记载，那里的公民是以罗马人的身份提出抗议的。使徒行传提供了这个背景；书信却从未提到，所以这种吻合只是有启发性，而不是证明。",
      "alternatives": [
        {
          "label": "常见的比喻",
          "statement": "公民用语在希腊道德著作和犹太著作中很常见，其中这个动词可以单纯指过生活，正如使徒行传23:1所说在神面前的为人；以弗所书也对不住在任何殖民地的读者使用了类似的词语。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-roman-colony-and-citizenship-language"
    },
    {
      "id": "pauls-roman-citizenship",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "Philippians 3:2-8",
        "Philippians 3:20",
        "2 Corinthians 6:5",
        "2 Corinthians 11:25",
        "2 Corinthians 11:30"
      ],
      "actsReferences": [
        "Acts 16:22-23",
        "Acts 16:37-38",
        "Acts 22:25-29",
        "Acts 23:26-27",
        "Acts 25:10-12",
        "Acts 28:19"
      ],
      "personIds": [
        "person.lysias",
        "person.festus"
      ],
      "placeIds": [
        "place.philippi",
        "place.jerusalem",
        "place.caesarea",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter and Brothers printing, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. IX",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "although the history record only one beating with rods, viz. at Philippi, Acts, xvi. 22, yet is there no contradiction. It is only the omission in one book of what is related in another.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Wolfgang Stegemann",
          "work": "War der Apostel Paulus ein römischer Bürger? (Zeitschrift für die neutestamentliche Wissenschaft 78)",
          "year": "1987",
          "view": "Doubts that Paul held Roman citizenship, judging it improbable on social-historical grounds and given his Jewish background."
        },
        {
          "author": "A. N. Sherwin-White",
          "work": "Roman Society and Roman Law in the New Testament",
          "year": "1963",
          "view": "Finds Acts' legal and administrative details, including the citizenship episodes and the appeal to Caesar, consistent with first-century Roman practice."
        },
        {
          "author": "Brian Rapske",
          "work": "The Book of Acts and Paul in Roman Custody",
          "year": "1994",
          "view": "Defends Paul's Roman citizenship and finds Acts' account of his custody and legal treatment plausible for the period."
        }
      ],
      "title": "保罗的罗马公民身份：在使徒行传中举足轻重，在书信中却不见踪影",
      "summary": "使徒行传记述保罗在腓立比挨打之后援引自己的罗马公民身份，又在耶路撒冷使它起了决定性作用；他向凯撒上诉，通常也被认为是以此为依据。然而没有一封书信提到这一点，连腓立比书列出的资历中也没有。哥林多后书还补充说他三次被棍打，而这是罗马法律禁止对未定罪的公民施加的刑罚。学者们对这种沉默看法不一。",
      "letterSays": "保罗列举自己作为犹太人的资历，把从前的地位当作损失，把公民身份放在天上，又回忆自己三次被棍打，却从未声称拥有罗马公民身份。",
      "actsSays": "这公民身份使腓立比的裁判官惊慌，在耶路撒冷止住了一场鞭打，也出现在吕西亚的信中。保罗向凯撒上诉，把他带到了罗马；不过使徒行传并没有明确把这次上诉与公民身份联系起来。",
      "howTheyFit": "使徒行传只记述了一次棍打，在腓立比，因此正如佩利所指出的，保罗所说的三次超出了使徒行传，却并不与它矛盾。使徒行传本身也记述保罗是在挨打之后才提到公民身份，而且从未解释他为何先前沉默。书信的沉默可能反映了它们的写作目的：保罗夸耀的是软弱，把从前的地位当作损失；腓立比书列出作为犹太人的资历，是为了回应那些看重割礼的对手，在这种场合，罗马身份无关紧要。使徒行传只在法律程序取决于公民身份时才提到它。这个问题仍然悬而未决。",
      "alternatives": [
        {
          "label": "质疑公民身份",
          "statement": "一些学者认为，对一个出身像保罗那样的犹太工匠来说，拥有罗马公民身份不太可能，并把它视为使徒行传把保罗描绘成在罗马眼中体面之人的一部分；这样，书信的沉默和屡次的棍打就成了反对它的证据。"
        },
        {
          "label": "接受公民身份",
          "statement": "许多学者，或许是大多数学者，都接受这一点：向凯撒上诉以此为前提；裁判官有时确实会不顾法律殴打公民；而书信中也没有任何情况需要保罗声明自己的公民特权。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-pauls-roman-citizenship"
    },
    {
      "id": "silvanus-is-silas-founding-partner",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Thessalonians 1:1",
        "1 Thessalonians 1:5",
        "1 Thessalonians 2:1-12",
        "2 Thessalonians 1:1",
        "2 Thessalonians 3:7-9",
        "2 Corinthians 1:19",
        "Romans 16:3"
      ],
      "actsReferences": [
        "Acts 15:22",
        "Acts 15:27",
        "Acts 15:32",
        "Acts 15:40",
        "Acts 16:19-25",
        "Acts 17:4",
        "Acts 17:10",
        "Acts 18:2",
        "Acts 18:5"
      ],
      "personIds": [
        "person.silas",
        "person.silvanus",
        "person.timothy",
        "person.priscilla"
      ],
      "placeIds": [
        "place.thessalonica",
        "place.philippi",
        "place.berea",
        "place.corinth",
        "place.jerusalem",
        "place.antioch"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter and Brothers printing, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. VII",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "On the other hand, the difference of the name in the two passages negatives the supposition of the passages, or the account contained in them, being transcribed either from the other.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter and Brothers printing, 1849)",
          "locator": "ch. IX (First Epistle to the Thessalonians), No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The epistle, written in the name of Paul and Silvanus (Silas), and of Timotheus",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author knew and used Paul's letters, so agreements with them need not be independent."
        }
      ],
      "title": "书信中的西拉（Silvanus）就是西拉（Silas），保罗建立马其顿众教会的同工",
      "summary": "使徒行传与帖撒罗尼迦前书、帖撒罗尼迦后书都表明，西拉（Silas）——保罗称他为西拉（Silvanus）——曾协助建立帖撒罗尼迦的教会。在使徒行传中，归信的人加入保罗和西拉，两人后来一同在夜间被送走；两封书信都把西拉列为共同发信人，并回忆创建者的为人。这两种名字形式从不互换出现，这不利于逐字抄录的说法。",
      "letterSays": "帖撒罗尼迦前书和帖撒罗尼迦后书都出自保罗、西拉和提摩太，信中的“我们”回忆了创建者怎样传道、怎样为人；哥林多后书则把西拉列为在哥林多传基督的人之一。",
      "actsSays": "西拉是耶路撒冷的领袖，也是先知；他协助递送会议的信，加入保罗的行列，在腓立比与他一同受苦，在帖撒罗尼迦与他同在，后来又从马其顿到哥林多与他会合。",
      "howTheyFit": "几乎所有学者都认为西拉（Silas）与西拉（Silvanus）是同一人。使徒行传只用西拉（Silas）这个名字，书信只用西拉（Silvanus）；佩利论证说，这种差异排除了任何一方的记述是从另一方抄录而来的可能。但使徒行传也写作百基拉（Priscilla），而罗马书16:3作百基拉（Prisca），所以这种名字形式可能只是使徒行传的命名习惯，与独立性相容，却不能证明独立性。使徒行传补充了书信所没有的信息：西拉来自耶路撒冷教会，是先知，并协助递送了会议的信。",
      "alternatives": [
        {
          "label": "使徒行传使用了书信",
          "statement": "如果使徒行传是由一位知道保罗书信的人在二世纪初写成的，那么西拉在帖撒罗尼迦的角色可能取自书信中的共同发信人，这样，这种吻合就不是独立的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-silvanus-is-silas-founding-partner"
    },
    {
      "id": "silvanus-a-latin-name-for-a-roman-citizen",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Thessalonians 1:1",
        "2 Thessalonians 1:1",
        "2 Corinthians 1:19"
      ],
      "actsReferences": [
        "Acts 1:23",
        "Acts 12:12",
        "Acts 13:9",
        "Acts 15:22",
        "Acts 15:27",
        "Acts 15:32",
        "Acts 15:40",
        "Acts 16:19-24",
        "Acts 16:37-38",
        "Acts 17:4",
        "Acts 17:10",
        "Acts 17:14-15",
        "Acts 18:5"
      ],
      "personIds": [
        "person.silas",
        "person.john-mark"
      ],
      "placeIds": [
        "place.philippi",
        "place.thessalonica",
        "place.berea",
        "place.jerusalem",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. VII",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "On the other hand, the difference of the name in the two passages negatives the supposition of the passages, or the account contained in them, being transcribed either from the other.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "F. F. Bruce",
          "work": "Paul: Apostle of the Heart Set Free",
          "year": "1977",
          "view": "Identifies Silas with Silvanus and suggests Silas was his Jewish name and Silvanus his Latin one."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Profit with Delight: The Literary Genre of the Acts of the Apostles",
          "year": "1987",
          "view": "Argues Acts uses the devices of ancient popular narrative, including dramatic prison escapes, to edify and entertain."
        }
      ],
      "title": "使徒行传中的西拉（Silas），书信中的西拉（Silvanus）",
      "summary": "几乎可以肯定，这是同一个人的两个名字。使徒行传把保罗在马其顿和哥林多的同工称为西拉（Silas）；书信则把西拉（Silvanus）列为写给帖撒罗尼迦书信的共同发信人，以及在哥林多一同传道的人。名字不同，暗示两段文本都没有抄袭对方。至于这个拉丁形式与使徒行传所暗示的罗马公民身份相称，这一点只是有启发性而已。",
      "letterSays": "保罗称他的同工为西拉（Silvanus，一个拉丁名字），把他列为帖撒罗尼迦前书和帖撒罗尼迦后书的共同发信人，也是曾在哥林多与他一同传道的人。",
      "actsSays": "使徒行传始终称他为西拉（Silas），一位来自耶路撒冷的先知，与保罗同行，经过腓立比、帖撒罗尼迦和比里亚，来到哥林多；在腓立比，保罗抗议说，他们两人身为罗马人，竟未经审判就被殴打。",
      "howTheyFit": "西拉（Silas）和西拉（Silvanus）几乎可以肯定是同一个人，即保罗在马其顿和哥林多的同工。西拉（Silas）可能是西拉（Silvanus）的简称，也可能是一个闪族名字配上一个相近的拉丁名字，就像扫罗与保罗一样。公民通常有拉丁名字，但许多非公民也有，所以书信的用法只是与使徒行传所暗示的公民身份相称而已。佩利承认，单单哥林多这一点的吻合太明显，分量不大，但他论证说，名字的差异显示两段文本都没有抄袭对方。",
      "alternatives": [
        {
          "label": "拉丁名字证明不了多少",
          "statement": "像约瑟·犹士都和别号马可的约翰这样的耶路撒冷信徒，都有拉丁名字，却没有任何拥有公民身份的迹象（使徒行传1:23与使徒行传12:12）。西拉（Silvanus）可能只是西拉（Silas）的拉丁写法，增添不了多少证据。"
        },
        {
          "label": "公民身份的场景可能是文学创作",
          "statement": "有些批判学者把腓立比的监狱故事（连同其中的地震和迟来的公民身份抗议）读作戏剧化的叙事；他们会把西拉被暗示的公民身份视为作者的建构，这样就只剩下名字上的吻合。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-silvanus-a-latin-name-for-a-roman-citizen"
    },
    {
      "id": "women-of-the-philippian-church",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Philippians 4:2-3",
        "Romans 16:1-2"
      ],
      "actsReferences": [
        "Acts 16:13-15",
        "Acts 16:40",
        "Acts 17:4",
        "Acts 17:12"
      ],
      "personIds": [
        "person.euodia",
        "person.syntyche",
        "person.lydia",
        "person.phoebe"
      ],
      "placeIds": [
        "place.philippi",
        "place.thessalonica",
        "place.berea",
        "place.cenchreae"
      ],
      "sources": [
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "HE 3.15",
          "url": "https://www.newadvent.org/fathers/250103.htm",
          "publicDomain": true,
          "quote": "In the twelfth year of the same reign Clement succeeded Anencletus after the latter had been bishop of the church of Rome for twelve years. The apostle in his Epistle to the Philippians informs us that this Clement was his fellow-worker.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Philippians",
          "year": "1868",
          "view": "Sees an undesigned coincidence between the women at the founding in Acts and the letter's two influential women, citing Macedonian inscriptions; doubts this Clement is Clement of Rome, the name being common."
        },
        {
          "author": "Lilian Portefaix",
          "work": "Sisters Rejoice: Paul's Letter to the Philippians and Luke-Acts as Seen by First-Century Philippian Women",
          "year": "1988",
          "view": "Reads Philippians and Luke-Acts against the religious world of women in Roman Philippi."
        }
      ],
      "title": "腓立比的妇女：使徒行传中的吕底亚，书信中的友阿嫡和循都基",
      "summary": "两段文本在教会的类型上一致，在名字上却不一致。使徒行传记述腓立比教会始于一个祷告的地方，在一群妇女中间开始，吕底亚是第一个归信者，也是接待者。腓立比书提到两位妇女，友阿嫡和循都基，她们曾在福音上与保罗一同劳苦。两段文本都没有提到对方所记的妇女。",
      "letterSays": "保罗劝友阿嫡和循都基要在主里同心，又请他的同伴帮助她们，因为她们曾与革利免和其他人一起，在福音上与他并肩奋斗。",
      "actsSays": "在腓立比，宣教工作从河边一个祷告的地方的妇女开始。吕底亚是来自推雅推喇、敬拜神的人，她受了洗，并接待宣教士；信徒们在她家中聚集。",
      "howTheyFit": "合起来看，这些文本显示妇女从第一次聚会起就在腓立比教会中居于显要地位，到保罗写信时，仍有两位被点名称为同工。使徒行传也提到帖撒罗尼迦和比里亚的归信者中有显要的妇女，莱特富特曾试探性地把这一点与一些铭文联系起来，这些铭文显示马其顿的妇女享有不寻常的地位。这种吻合是概括性的：使徒行传从未提到友阿嫡或循都基，书信从未提到吕底亚，而书信中的革利免在使徒行传中也从未出现。优西比乌后来把他认定为罗马的革利免；莱特富特则对此存疑，因为这个名字很常见。",
      "alternatives": [
        {
          "label": "路加对妇女的关注",
          "statement": "路加福音和使徒行传常常突出妇女，所以河边的场景可能既反映腓立比教会的记忆，也同样反映作者的兴趣，这就使这种吻合成为主题上的，而不是历史上的。"
        },
        {
          "label": "更广泛的模式",
          "statement": "保罗在别处的教会中也有女同工和女资助者，例如坚革里的非比（罗马书16:1-2），所以这种吻合可能反映的是早期基督徒的普遍做法，而不是腓立比特有的情况。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-women-of-the-philippian-church"
    },
    {
      "id": "timothy-at-the-macedonian-foundings",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Philippians 1:1",
        "Philippians 2:19-22",
        "1 Thessalonians 1:1",
        "1 Thessalonians 1:5",
        "1 Thessalonians 2:17-18",
        "1 Thessalonians 3:1-6",
        "2 Thessalonians 1:1",
        "2 Thessalonians 3:7-10"
      ],
      "actsReferences": [
        "Acts 16:1-4",
        "Acts 16:10-17",
        "Acts 16:19-40",
        "Acts 17:1-10",
        "Acts 17:14-15",
        "Acts 17:16",
        "Acts 18:5",
        "Acts 19:22",
        "Acts 20:3-4"
      ],
      "personIds": [
        "person.timothy",
        "person.silas"
      ],
      "placeIds": [
        "place.lystra",
        "place.philippi",
        "place.thessalonica",
        "place.berea",
        "place.athens",
        "place.macedonia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. VII (Epistle to the Philippians), No. IV",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "in comparing, upon this subject, the epistle with the history, we do not find a recital in one place of what is related in another; but that we find what is much more to be relied upon, an oblique allusion to an implied fact.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Margaret M. Mitchell",
          "work": "New Testament Envoys in the Context of Greco-Roman Diplomatic and Epistolary Conventions: The Example of Timothy and Titus",
          "year": "1992",
          "view": "Argues that Paul's envoys, Timothy above all, acted with delegated authority and could serve his purposes better than a personal visit."
        }
      ],
      "title": "腓立比和帖撒罗尼迦的教会都熟悉提摩太，尽管使徒行传从未在那里提到他的名字",
      "summary": "提摩太很可能是在腓立比和帖撒罗尼迦建立教会的那一行人中的一员，尽管使徒行传只在此前的路司得和此后的比里亚提到他的名字。书信显示两间教会都很熟悉他，他是共同发信人、使者和经过考验的同工；而在使徒行传中，被抓或被追捕的只有保罗和西拉。",
      "letterSays": "提摩太是腓立比书以及帖撒罗尼迦前书和帖撒罗尼迦后书的共同发信人。腓立比信徒知道他与保罗一同服事、经过考验；帖撒罗尼迦信徒接待他作保罗的使者，也记得宣教士们在他们中间怎样生活。",
      "actsSays": "保罗从路司得带上提摩太，一个“我们”的队伍航行到腓立比，然而被抓或被搜寻的只有保罗和西拉。提摩太后来在比里亚再次出现，与西拉一同留下。",
      "howTheyFit": "使徒行传记述提摩太从路司得起同行，后来又在比里亚出现，所以他很可能经过了腓立比和帖撒罗尼迦。在腓立比的“我们”同伴（使徒行传16:10-17）并没有被捕，可见同伴是可能不受注意的。书信补足了使徒行传未明言的部分：两间教会都认识提摩太，而且保罗能从雅典差他到帖撒罗尼迦去（帖撒罗尼迦前书3:1-2），这次会合是使徒行传没有记述的（使徒行传17:14-16与使徒行传18:5）。佩利把腓立比书的情形视为对一个隐含事实的间接暗示。",
      "alternatives": [
        {
          "label": "熟悉来自后来的探访",
          "statement": "腓立比书写于教会建立多年之后，或许是在提摩太又几次到访马其顿之后（使徒行传19:22与使徒行传20:3-4），所以它对提摩太的描绘，对于教会的建立证明不了多少；建立后不久写成的帖撒罗尼迦前书才是更有力的见证。"
        },
        {
          "label": "共同发信人不一定是共同创建者",
          "statement": "保罗所用的第一人称复数可以只指他自己（帖撒罗尼迦前书3:1-5），而把提摩太列为共同发信人，并不证明他曾协助建立那间教会。使徒行传从未说明提摩太曾与保罗一同渡海到马其顿。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothy-at-the-macedonian-foundings"
    },
    {
      "id": "how-long-was-paul-at-thessalonica",
      "relation": "apparent-tension",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Thessalonians 2:7-12",
        "1 Thessalonians 3:10",
        "1 Thessalonians 4:1-2",
        "1 Thessalonians 4:11",
        "1 Thessalonians 4:13",
        "1 Thessalonians 5:12",
        "Philippians 4:15-16"
      ],
      "actsReferences": [
        "Acts 17:1-10",
        "Acts 18:4-11",
        "Acts 19:8-10"
      ],
      "personIds": [
        "person.jason",
        "person.silas"
      ],
      "placeIds": [
        "place.thessalonica",
        "place.philippi",
        "place.corinth",
        "place.ephesus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. IX (First Epistle to the Thessalonians), No. VI",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "From the mention of his preaching three Sabbath days in the Jewish synagogue, and from the want of any farther specification of his ministry, it has usually been taken for granted that Paul did not continue at Thessalonica more than three weeks. This, however, is inferred without necessity.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "John Knox",
          "work": "Chapters in a Life of Paul",
          "year": "1950",
          "view": "Gives Paul's letters priority over Acts in reconstructing his career, using Acts only where it fits the letters."
        },
        {
          "author": "Ronald F. Hock",
          "work": "The Social Context of Paul's Ministry: Tentmaking and Apostleship",
          "year": "1980",
          "view": "Argues that Paul's workshop was a main setting for his missionary preaching, which suits the night-and-day work recalled in 1 Thessalonians."
        }
      ],
      "title": "三个安息日，还是在帖撒罗尼迦停留得更久？",
      "summary": "这是一个真实但不大的张力。使徒行传报告说，保罗在会堂里辩论了三个安息日，随后一场骚乱迫使他离开，这暗示只有几个星期。书信则暗示时间更长：昼夜做工、个别教导、得到认可的领袖，以及从腓立比屡次送来的馈赠。会堂阶段之后可能还有更长的一段时间，或者是使徒行传压缩了这段停留。",
      "letterSays": "保罗回忆自己昼夜做工，免得加重他们的负担；他像父亲一样关怀每一个人，并给他们指示；腓立比也不止一次把援助送到那里给他。",
      "actsSays": "保罗一连三个安息日在会堂里辩论；有人归信，加入他的行列；反对他的犹太人煽动群众，攻击耶孙的家，信徒们就连夜把保罗和西拉送走。",
      "howTheyFit": "使徒行传在别处显示，会堂阶段之后还有更长时间向外族人的事工，例如在哥林多和以弗所；佩利论证说，帖撒罗尼迦可能也有同样的情形。使徒行传17:1-10中没有任何内容排除这种可能，但它没有记述第二阶段，而是从归信者直接转到骚乱。书信中的细节更容易放进一段超过三个星期的停留中，不过腓立比书4:16也可能是指一次馈赠送到那里，另一次则在后来。使徒行传所记的可能只是这段停留的开头和结尾，而不是全部。",
      "alternatives": [
        {
          "label": "毕竟是短暂的停留",
          "statement": "密集的日常接触在几个星期内就可能形成书信中的那幅图景；而保罗希望补足他们信心的不足，以及他关于死人的新教导（帖撒罗尼迦前书3:10与帖撒罗尼迦前书4:13），都暗示停留的时间很短。"
        },
        {
          "label": "以书信为优先",
          "statement": "那些像约翰·诺克斯所主张的那样，先从书信重建保罗生平的学者，会接受较长停留的说法，并把那三个安息日视为使徒行传程式化的“先到会堂”架构的一部分，而不是时间长度的量度。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-how-long-was-paul-at-thessalonica"
    },
    {
      "id": "idol-converts-and-synagogue-converts",
      "relation": "apparent-tension",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Thessalonians 1:9",
        "1 Thessalonians 4:5"
      ],
      "actsReferences": [
        "Acts 17:1-4"
      ],
      "personIds": [],
      "placeIds": [
        "place.thessalonica"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. IX (First Epistle to the Thessalonians), No. VI",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "if we be not allowed to change the present reading, which is undoubtedly retained by a great plurality of copies, may not the passage in the history be considered as describing only the effects of St. Paul's discourses during the three sabbath days in which he preached in the synagogue?",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard S. Ascough",
          "work": "Paul's Macedonian Associations: The Social Context of Philippians and 1 Thessalonians",
          "year": "2003",
          "view": "Argues the Thessalonian church began among Gentile handworkers, resembling a professional association, rather than from the synagogue."
        },
        {
          "author": "A. Thomas Kraabel",
          "work": "The Disappearance of the 'God-Fearers'",
          "year": "1981",
          "view": "Questions whether God-fearers formed a recognized class, suggesting that in Acts they serve the author's theology."
        },
        {
          "author": "Joyce Reynolds and Robert Tannenbaum",
          "work": "Jews and God-Fearers at Aphrodisias",
          "year": "1987",
          "view": "Published an inscription naming God-fearers beside Jews, evidence that such sympathizers existed as a group, though the stone postdates Paul."
        }
      ],
      "title": "是离弃偶像的归信者，还是来自会堂的归信者？",
      "summary": "这是一处真实的张力。帖撒罗尼迦前书的对象是已经离弃偶像的归信者，并把他们与不认识神的外族人对比，暗示这是一个主要由从前的异教徒组成的教会。使徒行传列出的归信者是一些犹太人、许多虔诚的希腊人和尊贵的妇女，看来全都来自会堂的听众。佩利提出有一个使徒行传未加叙述的后期外族人阶段，这可以缓解张力（见关于保罗停留时间的条目）。",
      "letterSays": "帖撒罗尼迦信徒归向神以前曾拜偶像，不可像不认识神的外族人那样生活；书信把他们视为从前的异教徒。",
      "actsSays": "在会堂辩论了三个安息日之后，有些犹太人被说服，还有许多虔诚的希腊人和不少尊贵的妇女。",
      "howTheyFit": "佩利提出了两个答案。有些抄本多了一个连接词，使敬畏神的人和希腊人成为两群人，这是他所偏好的读法；但现代校勘本和《世界英文圣经》都没有采用，今天也很少有人支持。他的第二个答案是：使徒行传17:4只涵盖会堂里的那几个星期，外族人是后来才归信的；这是可能的，但有赖于一段使徒行传没有叙述的较长停留。",
      "alternatives": [
        {
          "label": "路加先从会堂开始的模式",
          "statement": "使徒行传通常让一座城的宣教从会堂开始，并突出敬畏神的人。批评者把使徒行传17:1-4读作这种程式化的模式，而更倾向采纳书信所描绘的、由从前拜偶像者组成的教会。"
        },
        {
          "label": "逐渐扩展的会堂核心",
          "statement": "敬畏神的人未必完全放弃了城邦的祭仪，他们的家人和邻舍也可能随之归信。以会堂为基础的核心群体，可能很快就变成一个主要由从前的异教徒组成的教会，正如书信所暗示的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-idol-converts-and-synagogue-converts"
    },
    {
      "id": "thessalonian-church-founded-amid-persecution",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Thessalonians 1:6",
        "1 Thessalonians 2:2",
        "1 Thessalonians 2:17-18",
        "1 Thessalonians 3:3-4",
        "2 Thessalonians 1:4-8",
        "2 Corinthians 8:1-2"
      ],
      "actsReferences": [
        "Acts 14:22",
        "Acts 16:22-24",
        "Acts 17:5-9",
        "Acts 17:13-14"
      ],
      "personIds": [
        "person.jason",
        "person.silas"
      ],
      "placeIds": [
        "place.thessalonica",
        "place.philippi",
        "place.berea",
        "place.macedonia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: Robert Carter & Brothers printing, 1849)",
          "locator": "ch. IX (First Epistle to the Thessalonians), No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The harmony is indubitable; but the points of history in which it consists are so expressly set forth in the narrative, and so directly referred to in the epistle, that it becomes necessary for us to show that the facts in one writing were not copied from the other.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "John M. G. Barclay",
          "work": "Conflict in Thessalonica",
          "year": "1993",
          "view": "Argues the converts faced social harassment from pagan neighbors offended by their abandonment of traditional worship."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues its author used a collection of Paul's letters."
        },
        {
          "author": "Wolfgang Trilling",
          "work": "Untersuchungen zum zweiten Thessalonicherbrief",
          "year": "1972",
          "view": "Argues 2 Thessalonians was written after Paul by an author imitating 1 Thessalonians."
        }
      ],
      "title": "在压力下建立的教会：耶孙骚乱与持续的逼迫",
      "summary": "在主要事实上明确一致。使徒行传和帖撒罗尼迦前书都说帖撒罗尼迦的教会是在激烈的反对中开始的，就在保罗于腓立比受苦害之后。书信补充了使徒行传没有叙述的内容：保罗曾预先警告归信者要受苦，而在宣教士离开以后，逼迫仍在继续。",
      "letterSays": "归信者在大患难中领受了信息；创立者刚在腓立比受了苦害，在争战中传道；保罗曾预先告诉他们要受苦，此后逼迫也一直持续。",
      "actsSays": "在腓立比挨打之后，帖撒罗尼迦的反对者煽动暴民，攻击耶孙的家，把他和其他信徒拖到地方官面前；地方官取了保状，就把他们释放了。",
      "howTheyFit": "这种一致是直接的：两者都把在腓立比所受的苦害放在帖撒罗尼迦那场备受反对的建立之前。佩利认为这种和谐如此明显，以致需要证明两份文本彼此独立；他在保罗未能实现的回去计划中找到了这一证明，而使徒行传从未提及此事。只有使徒行传讲述对耶孙的攻击和一路追到比里亚的事；只有书信讲述那预先的警告和归信者持续的试炼，哥林多后书8:1-2对马其顿也有类似的回响。使徒行传14:22显示保罗在别处也发出过类似的警告。",
      "alternatives": [
        {
          "label": "一致未必出于独立",
          "statement": "正因为这种一致是明确的，若使徒行传的作者知道帖撒罗尼迦前书，也会产生这种一致，正如一些把使徒行传定于较晚年代的人所主张的。这样，它显示的是前后一致的传统，而不是两个独立的见证。"
        },
        {
          "label": "帖撒罗尼迦后书有争议",
          "statement": "许多学者怀疑帖撒罗尼迦后书是保罗所写。若它成书较晚，它所描绘的持续逼迫可能取材于帖撒罗尼迦前书，而不是报道新的事件。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-thessalonian-church-founded-amid-persecution"
    },
    {
      "id": "compatriots-and-jewish-instigators",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Thessalonians 2:13-16"
      ],
      "actsReferences": [
        "Acts 13:50",
        "Acts 14:2",
        "Acts 14:5",
        "Acts 14:19",
        "Acts 17:5-10",
        "Acts 17:13-14"
      ],
      "personIds": [
        "person.jason"
      ],
      "placeIds": [
        "place.thessalonica",
        "place.berea",
        "place.pisidian-antioch",
        "place.iconium",
        "place.lystra",
        "place.judea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (Cambridge, Mass. edition, 1806)",
          "locator": "ch. IX (First Epistle to the Thessalonians), No. V",
          "url": "https://archive.org/download/horaepaulinaeort00pale/horaepaulinaeort00pale_djvu.txt",
          "publicDomain": true,
          "quote": "though the opposition made to the gospel usually originated from the enmity of the Jews, yet in almost all places the Jews went about to accomplish their purpose, by stirring up the Gentile inhabitants against their converted countrymen.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Birger A. Pearson",
          "work": "1 Thessalonians 2:13-16: A Deutero-Pauline Interpolation",
          "year": "1971",
          "view": "Argues the passage was added after AD 70 and does not come from Paul."
        },
        {
          "author": "Jon A. Weatherly",
          "work": "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence",
          "year": "1991",
          "view": "Defends Paul's authorship of the passage against the interpolation theory."
        }
      ],
      "title": "受本国人逼迫，出于犹太人的煽动",
      "summary": "这是一项适度的吻合，而非有力的巧合。帖撒罗尼迦前书说归信者受了本国人的苦害，正如犹太的教会受了犹太反对者的苦害。使徒行传指明帖撒罗尼迦有犹太煽动者，但大部分行动是由市场上的群众和地方官做的，所以许多直接的逼迫者是归信者的同城居民。",
      "letterSays": "帖撒罗尼迦信徒受了本国人的苦害，正如犹太的教会受了犹太反对者的苦害；保罗还补充说，这些人把宣教士赶出去，并阻挠他们向外族人传道。",
      "actsSays": "在帖撒罗尼迦，犹太反对者招来市场上的人和一群民众，他们暴动并抓住耶孙；在比里亚、彼西底的安提阿、以哥念和路司得，反对者同样煽动外族人群众和首领。",
      "howTheyFit": "佩利注意到，细读之下，书信所作的区分与使徒行传相合：在犹太以外，犹太反对者是借着外族人群众和官员行事的，所以归信者的直接逼迫者是他们的同城公民。书信抱怨宣教士被赶出去，也可能呼应使徒行传17:5-10和使徒行传17:13-14，不过它也可能指的是犹太。两份文本都没有明说这种关联，而使徒行传反复出现的模式也限制了这能显示多少独立性。",
      "alternatives": [
        {
          "label": "后来插入的文字？",
          "statement": "有些学者判断帖撒罗尼迦前书2:13-16是公元70年以后插入的文字；若是如此，这项吻合就丝毫说明不了保罗自己的经历。许多近期注释者则为这段经文出于保罗而辩护。"
        },
        {
          "label": "当地经历与路加的主题",
          "statement": "保罗所用的“本国人”一词，也许只是反映一个主要由外族人组成的教会受到外族人邻舍的骚扰，并无犹太人的参与；使徒行传中的犹太煽动者也许反映的是作者反复出现的主题，而非当地的记忆。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-compatriots-and-jewish-instigators"
    },
    {
      "id": "judean-churches-persecuted-1-thessalonians-2",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Thessalonians 2:14-16"
      ],
      "actsReferences": [
        "Acts 7:52",
        "Acts 8:1-3",
        "Acts 9:29-30",
        "Acts 12:1-3",
        "Acts 13:45-50",
        "Acts 14:2-6",
        "Acts 14:19",
        "Acts 17:5-10",
        "Acts 17:13-14",
        "Acts 22:21-22"
      ],
      "personIds": [
        "person.stephen",
        "person.james-zebedee",
        "person.herod-agrippa-i",
        "person.jason"
      ],
      "placeIds": [
        "place.judea",
        "place.jerusalem",
        "place.pisidian-antioch",
        "place.iconium",
        "place.lystra",
        "place.thessalonica",
        "place.berea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 9 (First Epistle to the Thessalonians), no. 5",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "though the opposition made to the Gospel usually originated from the enmity of the Jews, yet in almost all places the Jews went about to accomplish their purpose by stirring up the Gentile inhabitants",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Birger A. Pearson",
          "work": "1 Thessalonians 2:13-16: A Deutero-Pauline Interpolation",
          "year": "1971",
          "view": "The passage is a post-70 insertion; the wrath said to have come is the destruction of Jerusalem."
        },
        {
          "author": "Frank D. Gilliard",
          "work": "The Problem of the Antisemitic Comma between 1 Thessalonians 2.14 and 15",
          "year": "1989",
          "view": "The clause about those who killed Jesus is restrictive: it names particular Jews, not the Jewish people as a whole."
        },
        {
          "author": "Carol J. Schlueter",
          "work": "Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16",
          "year": "1994",
          "view": "The passage is authentic Pauline polemical hyperbole, no harsher than his polemic against Christian opponents."
        }
      ],
      "title": "犹太的教会受逼迫，先知被杀，保罗被赶出",
      "summary": "使徒行传所叙述的事件与这段措辞尖锐的经文大部分相合：犹太的教会受逼迫，有人指控前几代人杀害先知，保罗被赶出各城。在帖撒罗尼迦，会堂的反对者煽动当地暴民，把信徒拖到地方官面前，这与受本国人苦害的归信者相合。多数人认为这段经文是真实的；有些人则视之为公元70年以后插入的文字。",
      "letterSays": "帖撒罗尼迦信徒受了本国人的苦害，正如犹太的教会受了那些杀害耶稣和先知的犹太人的苦害；这些人把保罗一行人赶出去，并阻挠他们向外族人传道。",
      "actsSays": "犹太的信徒被分散、下监，西庇太的儿子雅各被处死，司提反指控祖先杀害先知，反对者把保罗从一座城赶到另一座城，包括帖撒罗尼迦。",
      "howTheyFit": "使徒行传提供了书信所预设的犹太逼迫和屡次驱逐；在耶路撒冷，保罗一讲到自己被差往外族人那里，群众就爆发起来。佩利注意到一个更细致的吻合：在犹太以外，使徒行传中的反对通常始于会堂的反对者，却是借着外族人群众和裁判官来进行，正如在帖撒罗尼迦那样，所以归信者的逼迫者是他们的本国人。许多人把这段经文读作针对特定反对者的论战，而不是对犹太民族的裁决；另一些人则认为它所指的范围更广。",
      "alternatives": [
        {
          "label": "后来的插补",
          "statement": "比格尔·皮尔逊认为这段经文是公元70年以后插入的，他把其中“忿怒已经临到”的说法读作耶路撒冷的陷落。它的严厉语气也与罗马书9至11章不太协调。"
        },
        {
          "label": "路加的文学模式",
          "statement": "使徒行传中反复出现的“会堂嫉妒、继而驱逐”的场景，也许是路加的文学模式，而不是每座城的记录；所以与书信的吻合，可能反映的是早期基督徒共同的论战，而不是两份独立的记忆。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-judean-churches-persecuted-1-thessalonians-2"
    },
    {
      "id": "what-was-preached-at-thessalonica",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Thessalonians 1:9-10",
        "1 Thessalonians 2:12",
        "1 Thessalonians 3:3-4",
        "1 Thessalonians 4:14",
        "1 Thessalonians 5:1-3",
        "1 Thessalonians 5:9-10",
        "2 Thessalonians 1:4-10"
      ],
      "actsReferences": [
        "Acts 14:15",
        "Acts 14:22",
        "Acts 17:2-4",
        "Acts 17:18",
        "Acts 17:22-31",
        "Acts 24:25"
      ],
      "personIds": [
        "person.felix"
      ],
      "placeIds": [
        "place.thessalonica",
        "place.lystra",
        "place.athens",
        "place.areopagus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 9 (First Epistle to the Thessalonians), no. 6",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "may not the passage in the history be considered as describing only the effects of St. Paul's discourses during the three sabbath days in which he preached in the synagogue?",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Johannes Munck",
          "work": "I Thess. i. 9-10 and the Missionary Preaching of Paul: Textual Exegesis and Hermeneutic Reflexions",
          "year": "1963",
          "view": "Only Jesus and his resurrection, set in an end-time context, really connect these verses with the Areopagus speech; the other parallels are only moderately alike."
        },
        {
          "author": "Martin Dibelius",
          "work": "Paulus auf dem Areopag (Paul on the Areopagus)",
          "year": "1939",
          "view": "The Areopagus speech is a Hellenistic composition by Luke rather than a record of Paul's words."
        }
      ],
      "title": "所传的是什么：永活的神、复活的儿子、将来的审判、经患难进入的国",
      "summary": "书信所回顾的信息，接近使徒行传中保罗向外族人传道的大纲：离弃偶像，归向永活的神；耶稣从死人中复活；审判将要来临；以及经过苦难进入神的国。但使徒行传中帖撒罗尼迦的归信者是犹太人、敬畏神的希腊人和为首的妇女，而书信的对象却是从前拜偶像的人。",
      "letterSays": "归信者离弃偶像，归向永活的神，等候祂那复活的儿子，就是救人脱离将来忿怒的那一位；他们蒙召进入神的国，也预先得了要受苦的警告。",
      "actsSays": "保罗在路司得和雅典呼召异教徒离弃偶像，归向永活的造物主；在雅典还加上神要借着祂所复活的一个人施行审判；在帖撒罗尼迦，则讲一位受苦、复活的弥赛亚。",
      "howTheyFit": "从大纲来看，这种吻合是真实的：使徒行传中向外族人听众的讲辞与书信都讲到与偶像相对的永活神、复活的耶稣和将来的审判，而使徒行传14:22也呼应了苦难先于进入国度的警告。佩利指出，使徒行传17:4提到的是敬畏神的人，而不是拜偶像的人；他提出，或是有一种少数抄本的读法把希腊人与敬畏神的人并列，或是使徒行传只报道了会堂里的那几个星期。这些讲辞是路加的摘要，所以吻合只在大纲层面。",
      "alternatives": [
        {
          "label": "路加的创作",
          "statement": "马丁·狄比留斯以及此后许多学者都把亚略．巴古演说视为路加的创作；路加可能取材于共同的宣教讲道，所以这种吻合显示的是共同的传统，而不是保罗本人的话。"
        },
        {
          "label": "较弱的平行",
          "statement": "约翰内斯·蒙克判断，真正把帖撒罗尼迦前书1:9-10与雅典讲辞连在一起的，只有末世背景下耶稣的复活；其他相似之处只属中等程度。使徒行传17:2-3还给帖撒罗尼迦安排了一段不同的、以经文论证弥赛亚的论述。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-what-was-preached-at-thessalonica"
    },
    {
      "id": "another-king-jesus",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Thessalonians 2:11-12",
        "1 Thessalonians 2:19",
        "1 Thessalonians 3:13",
        "1 Thessalonians 4:15-17",
        "1 Thessalonians 5:1-3",
        "2 Thessalonians 1:5",
        "2 Thessalonians 1:7-10",
        "2 Thessalonians 2:1-8"
      ],
      "actsReferences": [
        "Acts 17:3",
        "Acts 17:5-9"
      ],
      "personIds": [
        "person.jason"
      ],
      "placeIds": [
        "place.thessalonica"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "E. A. Judge",
          "work": "The Decrees of Caesar at Thessalonica",
          "year": "1971",
          "view": "The decrees were imperial rulings against predicting a change of ruler, which talk of Jesus' coming reign could seem to breach."
        },
        {
          "author": "Justin K. Hardin",
          "work": "Decrees and Drachmas at Thessalonica: An Illegal Assembly in Jason's House (Acts 17.1-10a)",
          "year": "2006",
          "view": "The charge and the security taken from Jason reflect imperial laws restricting voluntary associations."
        },
        {
          "author": "Jeffrey A. D. Weima",
          "work": "'Peace and Security' (1 Thess 5.3): Prophetic Warning or Political Propaganda?",
          "year": "2012",
          "view": "The phrase alludes to Roman imperial propaganda rather than to Old Testament prophetic warnings."
        },
        {
          "author": "Joel White",
          "work": "'Peace and Security' (1 Thessalonians 5.3): Is It Really a Roman Slogan?",
          "year": "2013",
          "view": "The evidence does not show that the phrase functioned as a Roman slogan."
        },
        {
          "author": "Adolf Deissmann",
          "work": "Light from the Ancient East",
          "year": "1910",
          "view": "Papyri and inscriptions use parousia for the visit of a ruler, a background for Paul's language of Christ's coming."
        }
      ],
      "title": "“另一个王”的指控，以及书信中关于国度与君王驾临的用语",
      "summary": "使徒行传说，耶孙和其他人在地方官面前被控窝藏一些违背凯撒谕令的人，因为这些人宣讲耶稣是另一个王。书信显示了可能被人这样理解的教导：神的国、主耶稣君王般的驾临，以及在有争议的帖撒罗尼迦后书中，祂要毁灭一个不法的人物。这种关联具有启发性。",
      "letterSays": "神呼召归信者进入祂的国，他们等候主耶稣降临；帖撒罗尼迦后书回顾了关于一个不法人物的口头教导，主要毁灭这人。",
      "actsSays": "反对者告诉帖撒罗尼迦的地方官，耶孙所收留的保罗一行人违背凯撒的谕令，宣讲耶稣是另一个王；保罗先前所传的是一位受苦、复活的弥赛亚。",
      "howTheyFit": "在使徒行传中，这项指控背后唯一的讲道内容就是耶稣是弥赛亚，而这本身就是一个君王的称号。书信补足了这一点：保罗曾当面教导神的国和耶稣的降临，即parousia，这个词也用于统治者的正式驾临；帖撒罗尼迦后书若是保罗所写，还补充了关于一个不法人物、耶稣要毁灭他的口头教导。怀有敌意的听者可能把这类教导说成另立王权。书信从未提及凯撒或这项指控，而所谓与帝国口号相呼应之处也有争议。",
      "alternatives": [
        {
          "label": "按耶稣受审的模式塑造",
          "statement": "路加福音记载，在彼拉多面前也有类似的“王”的指控加于耶稣（路加福音23:2），所以使徒行传中的指控可能是路加按耶稣受审的模式塑造保罗的故事，而不是一项被记住的帖撒罗尼迦细节。"
        },
        {
          "label": "法律上的指控",
          "statement": "贾斯廷·哈丁把这项指控和耶孙所交的保状，与限制自愿结社的帝国法律联系起来；按这种读法，法律上的问题是在耶孙家中举行未经许可的聚会，而这项指控也许几乎透露不出保罗教导了什么。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-another-king-jesus"
    },
    {
      "id": "torn-away-and-return-blocked",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Thessalonians 2:17-18",
        "1 Thessalonians 3:10-11"
      ],
      "actsReferences": [
        "Acts 17:5-10",
        "Acts 17:13-15",
        "Acts 20:1-4"
      ],
      "personIds": [
        "person.jason",
        "person.silas",
        "person.aristarchus",
        "person.secundus"
      ],
      "placeIds": [
        "place.thessalonica",
        "place.berea",
        "place.macedonia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 9 (First Epistle to the Thessalonians), no. 3",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Concerning a design which was not executed, although the person himself, who was conscious of his own purpose, should make mention in his letters, nothing is more probable than that his historian should be silent, if not ignorant.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "The security exacted from Jason bound the Thessalonian Christians to keep Paul away; this was the hindrance Paul ascribed to Satan."
        }
      ],
      "title": "与帖撒罗尼迦分离，回去的路屡屡受阻",
      "summary": "使徒行传记载保罗一行人连夜被送离帖撒罗尼迦；书信说他们与归信者分离，如同丧失亲人。书信补充了使徒行传从未提及的事：保罗不止一次想回去，却受到拦阻，并祈求有回去的路。佩利把这个未能实现的计划视为书信并非根据使徒行传编成的迹象。阻碍是什么，无从得知。",
      "letterSays": "保罗一行人与他们暂时分离，渴望见到他们；保罗不止一次想去，但撒但阻挡了他们。他祈求能有回去的路。",
      "actsSays": "在骚乱和向耶孙取保之后，信徒连夜把保罗和西拉送走；帖撒罗尼迦的反对者一路追他到比里亚。此后使徒行传没有提到任何一次到帖撒罗尼迦的访问。",
      "howTheyFit": "使徒行传提供了书信所哀叹之分离的背景：在骚乱和向耶孙取保之后的连夜离去。那些失败的尝试只见于书信。佩利认为，史家自然会略去一个从未实行的计划；根据使徒行传作伪的人不可能找到它；而路加若用过这封书信，也不太会把它略过。使徒行传后来让保罗经过马其顿，有几位帖撒罗尼迦人与他同行，却没有提到他到访那座城。",
      "alternatives": [
        {
          "label": "耶孙的保状作为阻碍",
          "statement": "W. M. 拉姆齐提出，向耶孙所取的保状约束了帖撒罗尼迦的领袖，要他们使保罗不再回来，所以地方官的裁决就是阻碍。这只是推测：书信从未指明阻碍是什么。"
        },
        {
          "label": "另一种阻碍",
          "statement": "阻碍可能是帖撒罗尼迦持续的敌意，或别处的情况；保罗把它归于撒但而未作细述，而使徒行传的沉默也许只表示路加不知道这些尝试。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-torn-away-and-return-blocked"
    },
    {
      "id": "timothy-sent-from-athens",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "1 Thessalonians 3:1-6"
      ],
      "actsReferences": [
        "Acts 17:14-16",
        "Acts 18:1-5"
      ],
      "personIds": [
        "person.timothy",
        "person.silas"
      ],
      "placeIds": [
        "place.athens",
        "place.berea",
        "place.thessalonica",
        "place.corinth",
        "place.macedonia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 9 (First Epistle to the Thessalonians), no. 4",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "This is a conformity of a peculiar species. The epistle discloses a fact which is not preserved in the history, but which makes what is said in the history more significant, probable, and consistent.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 9 (First Epistle to the Thessalonians), no. 4",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Observe, then, the particulars which the history does notice,—that Paul had ordered Timothy to follow him without delay, that he waited at Athens on purpose that Timothy might come up with him, that he staid there as long as his own choice led him to continue.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "John Knox",
          "work": "Chapters in a Life of Paul",
          "year": "1950",
          "view": "Where Acts and the letters diverge, the letters are primary evidence and Acts is secondary."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "The author of Acts knew and used Paul's letters, and Acts dates to about AD 115."
        }
      ],
      "title": "提摩太从雅典被差回去：使徒行传中的一处空白",
      "summary": "使徒行传把西拉和提摩太留在比里亚，接着就让他们在哥林多与保罗会合；它从未把提摩太放在雅典。书信在保罗唯一一次提到雅典的地方，说他从那里差提摩太往帖撒罗尼迦去，暗示提摩太曾与他会合。使徒行传没有提到这件事；佩利认为书信解释了使徒行传中的一段延误。",
      "letterSays": "写信人再也忍不住，就决定独自留在雅典，差提摩太去坚固帖撒罗尼迦信徒；他刚带着好消息回来。",
      "actsSays": "西拉和提摩太留在比里亚；保罗在雅典打发人去叫他们来，并等候他们。使徒行传接着记载，在保罗已在哥林多安顿下来并开始传道以后，两人才从马其顿来到。",
      "howTheyFit": "保罗唯一一次提到雅典，与使徒行传中从比里亚经雅典到哥林多的路线相合。佩利的调和是：提摩太听从召唤，到了雅典，又被差回帖撒罗尼迦；这可以解释为什么他和西拉要等到保罗已找到住处、工作并在会堂得到听讲机会之后，才抵达哥林多。使徒行传说他们是从马其顿来的，这与提摩太从帖撒罗尼迦回来相合；而使徒行传的沉默则表明它在这里并未取材于书信。西拉的行踪仍不清楚。",
      "alternatives": [
        {
          "label": "压缩的行程",
          "statement": "路加可能简化了他只知大概的行踪，或根本不知道这些行踪；按这种看法，使徒行传17至18章是一段压缩的行程，而书信作为第一手证据，应当主导重建。"
        },
        {
          "label": "借着口信改道",
          "statement": "保罗可能从雅典借着口信让提摩太改道往帖撒罗尼迦去，而没有与他见面；不过书信说自己被独自留下的措辞，更自然地暗示提摩太曾与他在一起。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothy-sent-from-athens"
    },
    {
      "id": "silvanus-and-timothy-with-paul-at-corinth",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "2 Corinthians 1:19",
        "1 Thessalonians 1:1",
        "1 Thessalonians 3:6-8",
        "2 Thessalonians 1:1",
        "2 Thessalonians 3:1-2"
      ],
      "actsReferences": [
        "Acts 15:40",
        "Acts 18:1-6",
        "Acts 18:9-11",
        "Acts 18:12-17"
      ],
      "personIds": [
        "person.silas",
        "person.silvanus",
        "person.timothy",
        "person.gallio"
      ],
      "placeIds": [
        "place.corinth",
        "place.macedonia",
        "place.achaia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 4 (Second Epistle to the Corinthians), no. 7",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "I do admit that the correspondency, considered by itself, is too direct and obvious; and that an impostor with the history before him might, and probably would, produce agreements of the same kind.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 9 (First Epistle to the Thessalonians), no. 3",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The epistle is written in the name of these three persons, who consequently must have been together at the time, and speaks throughout of their ministry at Thessalonica as a recent transaction",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 15 (Subscriptions of the Epistles), no. 4",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the history does not allow us to suppose that St. Paul, after he had reached Corinth, went back to Athens.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "William Wrede",
          "work": "Die Echtheit des zweiten Thessalonicherbriefs",
          "year": "1903",
          "view": "2 Thessalonians is a later imitation of 1 Thessalonians, written to correct its expectation of an imminent end."
        },
        {
          "author": "Wolfgang Trilling",
          "work": "Untersuchungen zum zweiten Thessalonicherbrief",
          "year": "1972",
          "view": "No single argument is decisive, but the cumulative evidence shows 2 Thessalonians is not by Paul."
        },
        {
          "author": "Abraham J. Malherbe",
          "work": "The Letters to the Thessalonians",
          "year": "2000",
          "view": "Both letters are Paul's, written from Corinth within months of founding the church."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "The author of Acts knew and used Paul's letters, so explicit agreements may be dependent."
        }
      ],
      "title": "西拉与提摩太在哥林多与保罗重聚：致帖撒罗尼迦书信的写作背景",
      "summary": "保罗的书信与使徒行传一致认为，西拉（使徒行传作Silas，书信作Silvanus）和提摩太曾在哥林多与保罗同工。帖撒罗尼迦前书与帖撒罗尼迦后书都以同样三个人的名义发出，而帖撒罗尼迦前书写于提摩太回来之后，所以它们很可能写于在哥林多停留期间；书信本身没有指明地点。",
      "letterSays": "保罗、西拉和提摩太曾在哥林多传扬基督。同样这三人发出了两封致帖撒罗尼迦的书信，第一封写于提摩太带着好消息回来之后不久。",
      "actsSays": "保罗选了西拉同去第二次旅程；在他停留十八个月期间，西拉和提摩太从马其顿来到哥林多与他会合。此后使徒行传再没有提到西拉。",
      "howTheyFit": "这种一致是直接的。哥林多后书是一封没有争议的书信，它所提到的三人，正是使徒行传在哥林多聚在一起的三人；而在雅典之后，使徒行传没有提供三人同在的其他时间。佩利承认，这样公开的一致单凭本身证明不了多少，但他指出，使徒行传称Silas，书信则称Silvanus，这不利于抄袭之说。祈求脱离恶人的祷告，可能呼应哥林多的反对和在迦流面前的审讯，但措辞是概括性的。",
      "alternatives": [
        {
          "label": "托名写成的第二封书信",
          "statement": "如果帖撒罗尼迦后书是托名之作，正如威廉·弗雷德和沃尔夫冈·特里林所主张的，那么它的开头只是照抄帖撒罗尼迦前书，没有提供独立的证据；亚伯拉罕·马尔赫贝等人则为它辩护，认为它是保罗所写，在不久之后写于哥林多。"
        },
        {
          "label": "路加用过这些书信",
          "statement": "理查德·珀沃认为路加知道一套保罗书信集；若是如此，使徒行传可能是根据哥林多后书1:19构建出在哥林多重聚的情节，不过西拉（Silas）这一名称不利于简单抄袭之说。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-silvanus-and-timothy-with-paul-at-corinth"
    },
    {
      "id": "dating-the-thessalonian-letters-by-gallio",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Thessalonians 1:1",
        "1 Thessalonians 1:8-9",
        "1 Thessalonians 2:17",
        "1 Thessalonians 3:6",
        "1 Thessalonians 4:13",
        "2 Thessalonians 2:2"
      ],
      "actsReferences": [
        "Acts 18:2",
        "Acts 18:5",
        "Acts 18:11-12"
      ],
      "personIds": [
        "person.gallio",
        "person.claudius",
        "person.aquila",
        "person.priscilla",
        "person.silas",
        "person.timothy"
      ],
      "placeIds": [
        "place.corinth",
        "place.achaia",
        "place.rome",
        "place.thessalonica"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. IX, No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The epistle is written in the name of these three persons, who consequently must have been together at the time, and speaks throughout of their ministry at Thessalonica as a recent transaction",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "John Knox",
          "work": "Chapters in a Life of Paul",
          "year": "1950",
          "view": "Argues that the letters, not Acts, must set the framework of Paul's chronology, which puts much of his Aegean mission before the Jerusalem meeting of Galatians 2."
        },
        {
          "author": "Gerd Lüdemann",
          "work": "Paul, Apostle to the Gentiles: Studies in Chronology",
          "year": "1984",
          "view": "Builds the chronology from the letters, using Acts only where it fits; dates Claudius' action against Rome's Jews to 41 and places Paul's first Corinth visit and 1 Thessalonians in the early 40s, with Gallio belonging to a later visit."
        },
        {
          "author": "Rainer Riesner",
          "work": "Paul's Early Period: Chronology, Mission Strategy, Theology",
          "year": "1998",
          "view": "Defends a chronology close to Acts, with Claudius' expulsion in 49, Gallio about 51-52 and 1 Thessalonians about 50."
        },
        {
          "author": "Abraham J. Malherbe",
          "work": "The Letters to the Thessalonians",
          "year": "2000",
          "view": "Holds that Paul wrote both letters from Corinth a few months after leaving Thessalonica, and defends Pauline authorship of 2 Thessalonians."
        },
        {
          "author": "Charles A. Wanamaker",
          "work": "The Epistles to the Thessalonians",
          "year": "1990",
          "view": "Argues that 2 Thessalonians was written before 1 Thessalonians, both from Corinth."
        }
      ],
      "title": "为致帖撒罗尼迦的书信定年：建立教会后不久，在使徒行传18章所记的哥林多停留期间",
      "summary": "书信提供相对的线索；使徒行传提供定点。帖撒罗尼迦前书写于保罗离开后不久，那时提摩太刚回来；这次回来通常被认为就是他在保罗于哥林多停留十八个月的早期从马其顿来到之事。迦流任省长的时期——一块德尔斐铭文把它定于约公元51至52年——与这段停留重叠，所以多数学者把帖撒罗尼迦前书定于约公元50至51年。",
      "letterSays": "保罗与他们短暂分离；提摩太刚回来；他们信心的消息已经传开；有些信徒已经去世。帖撒罗尼迦后书回应一种声称基督的日子已经来到的说法。",
      "actsSays": "保罗遇见亚居拉和百基拉，他们因革老丢的命令离开了罗马；西拉和提摩太与他会合；他停留了十八个月，并被带到亚该亚的省长迦流面前。",
      "howTheyFit": "书信只为自己提供相对的年代：短暂的分离、提摩太刚带来的报告、足以让一些信徒去世的时间，以及后来对基督的日子的困惑。他们信心的消息已经广传（帖撒罗尼迦前书1:8-9），表明已经过了几个月。使徒行传让三位发信人一同在哥林多，并把这段停留与革老丢把犹太人逐出罗马（通常定于49年，也有人定于41年）以及迦流联系起来；一块德尔斐铭文把迦流的任期定在约51至52年。",
      "alternatives": [
        {
          "label": "以书信为先的年代学",
          "statement": "诺克斯和吕德曼从书信出发建构年代学；吕德曼把革老丢针对罗马犹太人的行动定于41年，把帖撒罗尼迦前书放在40年代初、耶路撒冷会议之前，并把迦流归于后来的一次哥林多之行。"
        },
        {
          "label": "托名或次序颠倒",
          "statement": "许多持批判立场的学者认为帖撒罗尼迦后书是别人后来写的，所以它对哥林多的停留毫无说明；另一些人仍认为它出于保罗，但主张它写于帖撒罗尼迦前书之前。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-dating-the-thessalonian-letters-by-gallio"
    },
    {
      "id": "athens-in-the-late-subscriptions",
      "relation": "apparent-tension",
      "confidence": "high",
      "letterReferences": [
        "1 Thessalonians 1:1",
        "1 Thessalonians 3:1-6",
        "2 Thessalonians 1:1"
      ],
      "actsReferences": [
        "Acts 17:14-16",
        "Acts 18:1",
        "Acts 18:5"
      ],
      "personIds": [
        "person.silas",
        "person.timothy"
      ],
      "placeIds": [
        "place.athens",
        "place.corinth",
        "place.berea",
        "place.macedonia",
        "place.thessalonica"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. XV, III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The First Epistle to the Thessalonians was written, the subscription tells us, from Athens; yet the epistle refers expressly to the coming of Timotheus from Thessalonica, chap. iii. 6; and the history informs us, Acts, xviii. 5, that Timothy came out of Macedonia to St. Paul at Corinth.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. XV, IV",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the first was written from Corinth, the place must be erroneously assigned, for the history does not allow us to suppose that St. Paul, after he had reached Corinth, went back to Athens.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Abraham J. Malherbe",
          "work": "The Letters to the Thessalonians",
          "year": "2000",
          "view": "Places the writing of both letters at Corinth, a few months after Paul left Thessalonica."
        }
      ],
      "title": "后期“写于雅典”的附注与使徒行传对照",
      "summary": "冲突是与后来抄写者的附注，而不是与书信本身。许多后期抄本说两封致帖撒罗尼迦的书信都写于雅典，英王钦定本也照此记载；但使徒行传记载西拉和提摩太要到哥林多才与保罗会合，而由三人共同发出的书信并没有指明地点。仍有一处空白：使徒行传从未记载提摩太到过雅典。",
      "letterSays": "保罗、西拉和提摩太发出两封书信。发信人回顾自己被独自留在雅典，并差提摩太前去，如今他已回来。书信没有指明写作地点。",
      "actsSays": "保罗在雅典等候留在比里亚的西拉和提摩太，然后前往哥林多；他们在那里从马其顿下来与他会合。",
      "howTheyFit": "附注是抄写者的注记，并不属于保罗所写的内容；佩利判断它们是推测，通常根据单独一处经文得出，在这里可能就是帖撒罗尼迦前书3:1提到雅典之处。两封书信都有三位发信人同在，而使徒行传把这次重聚放在哥林多。仍有一处真正的空白：帖撒罗尼迦前书说提摩太是从雅典被差出去的，而使徒行传从未记载这次到访，尽管保罗当时正在那里等他。",
      "alternatives": [
        {
          "label": "毕竟写于雅典",
          "statement": "提摩太可能在保罗仍在雅典时回到他那里，书信就在那里写成；但使徒行传从未让西拉到雅典，而他是这封书信的共同发信人，并且书信中没有任何内容需要以雅典为写作地点。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-athens-in-the-late-subscriptions"
    },
    {
      "id": "named-thessalonians-in-acts-none-in-the-letters",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "1 Thessalonians 1:1",
        "1 Thessalonians 2:14",
        "1 Thessalonians 5:26-27",
        "2 Thessalonians 1:1",
        "2 Thessalonians 3:17",
        "Romans 16:21",
        "Colossians 4:10",
        "Philemon 1:24",
        "Philippians 4:2-3",
        "1 Corinthians 1:14-16"
      ],
      "actsReferences": [
        "Acts 17:5-9",
        "Acts 19:29",
        "Acts 20:4",
        "Acts 27:2"
      ],
      "personIds": [
        "person.jason",
        "person.aristarchus",
        "person.secundus"
      ],
      "placeIds": [
        "place.thessalonica"
      ],
      "sources": [],
      "modernScholarship": [],
      "title": "使徒行传中的耶孙、亚里达古和西公都；书信中没有一位具名的帖撒罗尼迦人",
      "summary": "使徒行传提到三位与保罗的宣教有关的帖撒罗尼迦人：耶孙、亚里达古和西公都；但两封致帖撒罗尼迦的书信都没有提到教会中任何一位成员的名字。帖撒罗尼迦前书请读者问候众弟兄，并把信念给众人听。这适合写给整个会众的书信，却使使徒行传所提的名字得不到这两封书信的支持。",
      "letterSays": "书信只提到三位发信人的名字。帖撒罗尼迦前书请读者问候众弟兄，并把信念给众人听；帖撒罗尼迦后书以保罗亲笔的问安结束。",
      "actsSays": "耶孙接待宣教士，并在骚乱后交了保状；亚里达古和西公都都是帖撒罗尼迦人，后来与保罗同行，亚里达古还与他一同坐船前往罗马。",
      "howTheyFit": "这是一处空白，而不是矛盾。保罗的做法不一：加拉太书没有提到任何当地信徒的名字，而腓立比书和哥林多前书则提到好几位。致帖撒罗尼迦的书信证实了当地的反对，却没有说明是谁承受了反对。亚里达古出现在歌罗西书和腓利门书中，但只有使徒行传说他是帖撒罗尼迦人；在罗马书中问安的耶孙，可能是也可能不是使徒行传中那位接待者。",
      "alternatives": [
        {
          "label": "来自名单的名字",
          "statement": "许多人把使徒行传20:4读作为捐款而派的代表名单；路加可能从这样的名单或传统中取得帖撒罗尼迦人的名字，而书信对此既未证实，也未否认。"
        },
        {
          "label": "罗马书16章的耶孙",
          "statement": "如果罗马书16:21中那位从保罗的同伴之中（可能在哥林多）向罗马问安的耶孙，就是帖撒罗尼迦的那位接待者，那么保罗的书信就间接触及了使徒行传的记述；但这个名字很常见，所以这种认定仍不确定。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-named-thessalonians-in-acts-none-in-the-letters"
    },
    {
      "id": "first-fruits-or-from-the-beginning",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "2 Thessalonians 2:13",
        "1 Thessalonians 2:2",
        "1 Corinthians 16:15"
      ],
      "actsReferences": [
        "Acts 16:12-15",
        "Acts 16:40",
        "Acts 17:1-4",
        "Acts 17:34"
      ],
      "personIds": [
        "person.lydia"
      ],
      "placeIds": [
        "place.thessalonica",
        "place.philippi",
        "place.macedonia",
        "place.achaia",
        "place.athens"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Bruce M. Metzger",
          "work": "A Textual Commentary on the Greek New Testament (2nd ed.)",
          "year": "1994",
          "view": "Explains the editorial committee's choice of aparchen (first fruits) for the critical text against the widely attested ap' arches."
        }
      ],
      "title": "“初熟的果子”？帖撒罗尼迦后书2:13的异文与马其顿归信的次序",
      "summary": "任何张力都取决于一个有争议的读法。在帖撒罗尼迦后书2:13，抄本分为两种：神“从起初”拣选了读者（ap' arches，《世界英文圣经》采用此读法），或拣选他们作“初熟的果子”（aparchen，许多现代校勘本和译本偏好此读法）。若把后者理解为马其顿最早的归信者，就会与使徒行传冲突，因为在使徒行传中腓立比才是最早的。",
      "letterSays": "保罗感谢神拣选了读者得救，按不同抄本，或是“从起初”，或是作“初熟的果子”；书信没有指明地区。",
      "actsSays": "在保罗到达帖撒罗尼迦之前，吕底亚一家在腓立比受了洗，那里也聚集了一群弟兄；后来在帖撒罗尼迦，有些犹太人和许多虔诚的希腊人信了。",
      "howTheyFit": "帖撒罗尼迦前书说保罗是在腓立比受苦之后来到帖撒罗尼迦的，在次序上与使徒行传一致。保罗称司提法那一家为亚该亚初熟的果子时（哥林多前书16:15），他指明了地区；即便如此，这与使徒行传中在雅典更早的归信者也不太吻合。这里没有指明地区，而“初熟的果子”也可以指分别出来归神的人。按《世界英文圣经》的读法，根本不会产生问题。任何张力都取决于一个异文再加上一种解释。",
      "alternatives": [
        {
          "label": "若“初熟的果子”指马其顿最早的归信者",
          "statement": "如果“初熟的果子”是原文，并且指马其顿最早的归信者，帖撒罗尼迦后书就会与使徒行传和帖撒罗尼迦前书2:2都相矛盾；而与保罗自己书信的这种冲突，本身就是怀疑这种地区性含义的理由。"
        },
        {
          "label": "以“从起初”为原文",
          "statement": "另一些人鉴于ap' arches有广泛的抄本支持，判断它是原文；这样，这节经文讲的是神何时拣选了他们，而不是马其顿哪一个教会最早。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-first-fruits-or-from-the-beginning"
    },
    {
      "id": "macedonia-and-achaia-provincial-map",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Thessalonians 1:7-8",
        "1 Thessalonians 4:10",
        "2 Corinthians 1:1",
        "2 Corinthians 9:2",
        "2 Corinthians 11:10",
        "Romans 15:26",
        "Romans 16:1"
      ],
      "actsReferences": [
        "Acts 16:9-12",
        "Acts 17:34",
        "Acts 18:12",
        "Acts 18:18",
        "Acts 18:27",
        "Acts 19:21"
      ],
      "personIds": [
        "person.gallio",
        "person.apollos",
        "person.claudius"
      ],
      "placeIds": [
        "place.macedonia",
        "place.achaia",
        "place.philippi",
        "place.thessalonica",
        "place.athens",
        "place.corinth",
        "place.cenchreae"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues that the author of Acts knew and used a collection of Paul's letters, which would weaken claims that Acts and the letters agree independently."
        }
      ],
      "title": "马其顿与亚该亚：宣教的行省地图",
      "summary": "使徒行传和书信描绘的是同一幅罗马地图，都把马其顿和亚该亚两个行省并提：书信用来讲帖撒罗尼迦信徒的影响、哥林多教会的所在以及捐款；使徒行传用来讲保罗的路线、亚波罗的行程、保罗的旅行计划，以及被正确称为省长的迦流。这种一致是真实的，但凡在那个世界写作的人，都可以预期会如此。",
      "letterSays": "帖撒罗尼迦信徒成了马其顿和亚该亚众信徒的榜样，并且爱全马其顿的弟兄；哥林多后书写给全亚该亚的圣徒，并夸耀亚该亚早有准备。",
      "actsSays": "腓立比是马其顿的一座城；迦流是亚该亚的省长，哥林多就在亚该亚；亚波罗渡海到亚该亚；保罗计划经过马其顿和亚该亚往耶路撒冷去。",
      "howTheyFit": "两种来源各按自己的目的使用这一对地名，用词上并无重叠。写帖撒罗尼迦前书时亚该亚已经有信徒，这与使徒行传中在雅典和哥林多的归信者相合，也与这封书信写于在哥林多停留数月之后相合。使徒行传没有提到亚该亚其他地方有教会，但哥林多的港口坚革里（使徒行传18:18）——罗马书说那里有一个教会——使这种更广的称呼显得合理。使徒行传给迦流的头衔，符合公元44年以后的情况，那时革老丢把亚该亚交还给元老院所派的省长管理。",
      "alternatives": [
        {
          "label": "众所周知的常识",
          "statement": "行省的名称是众所周知的常识，所以这种一致显示的是共同的罗马背景，而不是对特定事件的独立佐证；后来的作者也能写出同样的内容。"
        },
        {
          "label": "取材于书信",
          "statement": "如果路加知道保罗的书信，正如珀沃所主张的，那么使徒行传中经过马其顿和亚该亚的计划（使徒行传19:21）可能是呼应有关捐款的段落（罗马书15:26；哥林多后书9:2）。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-macedonia-and-achaia-provincial-map"
    },
    {
      "id": "macedonian-gifts-after-paul-left-macedonia",
      "relation": "undesigned-coincidence",
      "confidence": "medium",
      "letterReferences": [
        "Philippians 4:10-18",
        "2 Corinthians 11:7-9",
        "2 Corinthians 1:19"
      ],
      "actsReferences": [
        "Acts 17:14-15",
        "Acts 18:1-5"
      ],
      "personIds": [
        "person.silas",
        "person.timothy"
      ],
      "placeIds": [
        "place.philippi",
        "place.macedonia",
        "place.corinth",
        "place.athens",
        "place.berea",
        "place.achaia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. VII, No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "It appears, secondly, from the quotation out of the Epistle to the Corinthians, that in Achaia he accepted no pecuniary assistance from the converts of that country; but that he drew a supply for his wants from the Macedonian Christians.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. IV, No. VI",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The principal fact set forth in this passage, the arrival at Corinth of brethren from Macedonia during St. Paul's first residence in that city, is explicitly recorded.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues that the author of Acts knew and used a collection of Paul's letters, which would weaken claims that Acts and the letters agree independently."
        },
        {
          "author": "Lydia McGrew",
          "work": "Hidden in Plain View: Undesigned Coincidences in the Gospels and Acts",
          "year": "2017",
          "view": "Revives Paley's argument from undesigned coincidences, including links between Acts and Paul's letters."
        }
      ],
      "title": "来自马其顿的馈赠送到了在哥林多的保罗手中",
      "summary": "最牢固的环环相扣在两封书信之间：腓立比书说保罗离开马其顿时，只有腓立比支持他；哥林多后书说从马其顿来的弟兄补足了他在哥林多的缺乏。使徒行传对馈赠只字未提，却补上了路线，以及一次从马其顿来的到达，而这是它自己的故事所需要的。",
      "letterSays": "保罗离开马其顿时，只有腓立比信徒支持他；在哥林多，他没有从哥林多信徒那里拿任何东西，因为从马其顿来的弟兄补足了他的缺乏。",
      "actsSays": "保罗从比里亚离开马其顿，前往雅典和哥林多，以制造帐棚为业，并在安息日辩论；西拉和提摩太一从马其顿来到，他就以新的急迫作见证。",
      "howTheyFit": "腓立比书和哥林多后书写于不同时间、写给不同教会，却一致认为马其顿的金钱跟随保罗南下。使徒行传对馈赠只字未提，却提供了路线，以及一次可能带来这笔钱的、从马其顿来的到达；哥林多后书1:19证实西拉和提摩太曾在哥林多传道。按使徒行传18:5的校勘文本，保罗那时专心传道，仿佛不必再制造帐棚；《世界英文圣经》依循多数后期抄本，而这些抄本没有这个暗示。没有任何文本指明送钱的人是谁。",
      "alternatives": [
        {
          "label": "另一笔馈赠",
          "statement": "腓立比书4:15可能是描述保罗正要离开马其顿时的支持，或泛指在马其顿的整段时期，而不是一笔转送到哥林多的馈赠；而且哥林多后书11:8讲的是好几个教会，不只是腓立比。"
        },
        {
          "label": "路加用过这些书信",
          "statement": "如果路加知道保罗的书信，正如珀沃所主张的，使徒行传可能反映了这些书信；但使徒行传自己的故事早已把西拉和提摩太留在马其顿，所以他们的到来无须借用，也正因如此，它几乎没有增添什么独立的佐证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-macedonian-gifts-after-paul-left-macedonia"
    },
    {
      "id": "return-visits-to-philippi",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Philippians 1:5",
        "Philippians 1:26-27",
        "Philippians 2:12",
        "Philippians 2:24",
        "Philippians 3:1",
        "Philippians 3:18",
        "Philippians 4:10",
        "Philippians 4:15",
        "2 Corinthians 2:13",
        "2 Corinthians 7:5"
      ],
      "actsReferences": [
        "Acts 16:12",
        "Acts 20:1-3",
        "Acts 20:6"
      ],
      "personIds": [],
      "placeIds": [
        "place.philippi",
        "place.macedonia",
        "place.greece",
        "place.troas",
        "place.ephesus",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. VII, No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "If we consult the sixteenth and twentieth chapters of the Acts, we shall find that St. Paul, before his imprisonment at Rome, during which this epistle purports to have been written, had been twice in Macedonia, and each time at Philippi.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "George S. Duncan",
          "work": "St. Paul's Ephesian Ministry",
          "year": "1929",
          "view": "Argues that Philippians and the other captivity letters were written during an imprisonment at Ephesus."
        },
        {
          "author": "Gordon D. Fee",
          "work": "Paul's Letter to the Philippians",
          "year": "1995",
          "view": "Defends the traditional Roman origin of Philippians."
        }
      ],
      "title": "重访腓立比，以及馈赠的中断",
      "summary": "腓立比书与使徒行传所记的重访相合，虽然它并不需要这些重访。书信回顾从头一天起的同工关系、屡次的警告，以及在缺少机会之后重新兴起的支持；使徒行传记载保罗在第三次旅程中又两次经过马其顿，并在除酵节以后从腓立比开船。",
      "letterSays": "保罗盼望再与他们同在，回顾他们在他同在和不在时的顺服，以及他屡次的警告，并为他们的关怀在长久没有机会之后重新兴起而欢喜。",
      "actsSays": "离开以弗所之后，保罗经过马其顿到希腊，为了避开一个阴谋又经马其顿回来，并在除酵节以后从腓立比开船。",
      "howTheyFit": "佩利认为，把建立教会称为福音的开头，意味着之后还有其他阶段；不过这个说法也可能只是指宣教的早期。使徒行传20章提供了另外两次经过马其顿的行程，在回程中提到腓立比，而哥林多后书也把保罗那时放在马其顿。按写于罗马的看法，书信所盼望的那次到访在使徒行传结束之后，而馈赠的中断可能跨越了他被捕和受拘押的时期；书信只说他们缺少机会。",
      "alternatives": [
        {
          "label": "写于以弗所",
          "statement": "如果腓立比书写于一次使徒行传没有记载的以弗所监禁期间，书信所盼望的到访就会是使徒行传20:1-2的马其顿之行，而馈赠的中断就属于在以弗所的那几年。"
        },
        {
          "label": "建立教会时的停留与书信",
          "statement": "在保罗面前的屡次警告和顺服，可能出自建立教会时的停留以及后来的书信（参腓立比书3:1）；书信本身并不要求在写作之前有过一次重访。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-return-visits-to-philippi"
    },
    {
      "id": "turmoil-and-poverty-in-macedonia",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "2 Corinthians 7:5",
        "2 Corinthians 8:1-5",
        "2 Corinthians 8:8",
        "2 Corinthians 9:2-4",
        "Philippians 1:29-30",
        "Philippians 4:15-16",
        "1 Thessalonians 1:6",
        "2 Thessalonians 1:4"
      ],
      "actsReferences": [
        "Acts 16:14-15",
        "Acts 16:19-40",
        "Acts 17:4-9",
        "Acts 17:12-13",
        "Acts 20:1-2"
      ],
      "personIds": [
        "person.silas",
        "person.lydia",
        "person.jason"
      ],
      "placeIds": [
        "place.macedonia",
        "place.philippi",
        "place.thessalonica",
        "place.berea"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Justin J. Meggitt",
          "work": "Paul, Poverty and Survival",
          "year": "1998",
          "view": "Argues that almost all members of Paul's churches shared the subsistence-level poverty of most people in the Roman world."
        },
        {
          "author": "John M. G. Barclay",
          "work": "Thessalonica and Corinth: Social Contrasts in Pauline Christianity",
          "year": "1992",
          "view": "Contrasts a Thessalonian church facing social hostility with a Corinthian church that faced little."
        },
        {
          "author": "Gerd Theissen",
          "work": "The Social Structure of Pauline Communities: Some Critical Remarks on J. J. Meggitt, Paul, Poverty and Survival",
          "year": "2001",
          "view": "Disputes Meggitt, holding that Pauline churches included a few members of higher status alongside a poorer majority."
        }
      ],
      "title": "马其顿的动荡与马其顿众教会的困苦",
      "summary": "使徒行传显示马其顿的教会是在毒打、暴民和追赶中建立的，这与哥林多后书多年后所报道的大患难相合，不过使徒行传从未说他们贫穷。书信也报道保罗到达马其顿时有冲突和惧怕，并称赞这些教会在贫穷中仍慷慨捐输；使徒行传则突出了一些有地位的归信者。",
      "letterSays": "保罗到了马其顿，毫无安宁，外有争战，内有惧怕；马其顿的众教会虽然受了严重的患难，又极其贫穷，却恳求要超过力量地捐献。",
      "actsSays": "保罗和西拉在腓立比被打、下监，暴民在帖撒罗尼迦攻击耶孙的家，煽动者一路追保罗到比里亚；后来保罗走遍马其顿，勉励信徒。",
      "howTheyFit": "使徒行传叙述了腓立比、帖撒罗尼迦和比里亚的教会建立时所遭遇的敌意，而保罗写给帖撒罗尼迦和腓立比的书信证实那里的苦难仍在继续；哥林多后书显示多年后困苦仍然紧迫。使徒行传没有报道后来那次巡行中有冲突，所以书信补充了这一细节。仍有一处轻微的张力：使徒行传提到归信者中有一位卖紫色布的人和一些尊贵的妇女，而书信却强调贫穷；逼迫或更广泛的困苦，可能使只有少数富裕成员的教会陷入贫穷。",
      "alternatives": [
        {
          "label": "使徒行传中选择性的社会图像",
          "statement": "路加可能偏重有地位的归信者，例如吕底亚和那些尊贵的妇女，所以使徒行传对马其顿教会社会阶层的描绘可能是选择性的；在他们的贫穷方面，书信是更好的指引。"
        },
        {
          "label": "修辞上的对比",
          "statement": "保罗举出马其顿的慷慨来激励哥林多信徒捐献（哥林多后书8:8；9:2-4），而腓立比曾屡次资助他（腓立比书4:15-16），所以有关贫穷的措辞可能是为了效果而加强的，而不是对社会状况的描述。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-turmoil-and-poverty-in-macedonia"
    },
    {
      "id": "paul-founded-the-corinthian-church",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Corinthians 2:1-2",
        "1 Corinthians 3:1-2",
        "1 Corinthians 3:6",
        "1 Corinthians 3:10",
        "1 Corinthians 4:15",
        "1 Corinthians 9:1-2",
        "1 Corinthians 12:2",
        "1 Corinthians 15:1-2"
      ],
      "actsReferences": [
        "Acts 18:1-11",
        "Acts 20:2-3"
      ],
      "personIds": [
        "person.aquila",
        "person.priscilla",
        "person.titius-justus",
        "person.crispus",
        "person.apollos"
      ],
      "placeIds": [
        "place.corinth",
        "place.athens"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter III (First Epistle to the Corinthians), No. II; 1849 New York edition, p. 46",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Now the history relates that St. Paul did in fact visit Corinth twice: once as recorded at length in the eighteenth, and a second time as mentioned briefly in the twentieth chapter of the Acts.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "保罗建立了哥林多的教会",
      "summary": "两份文本都以保罗为哥林多教会的创立者。哥林多前书一再说他最先把福音带给他们，立好了根基，并在信仰上成了他们的父亲；使徒行传18章叙述了那第一次停留：从雅典来到、在会堂传道、搬到隔壁、许多人归信，以及十八个月的教导。",
      "letterSays": "保罗最先在哥林多传钉十字架的基督，像喂婴孩一样喂养归信者，在亚波罗浇灌之前栽种，立好根基，并借着福音生了他们；这教会证明了他的使徒职分。",
      "actsSays": "保罗从雅典来，与亚居拉和百基拉一同做工，在会堂辩论，遭到反对时搬到隔壁，赢得许多哥林多人，并停留了十八个月。",
      "howTheyFit": "书信预设了使徒行传所描述的那种建立教会的停留：保罗在别人于其上建造之前栽种了教会。一致在于实质，而不在于共同的用词。佩利注意到，哥林多前书写于一次停留之后、另一次停留之前，与使徒行传18章以及使徒行传20:2-3在希腊（大概是在哥林多）的三个月相合；哥林多后书后来暗示还有一次使徒行传略去的到访。",
      "alternatives": [
        {
          "label": "保罗之前已有信徒",
          "statement": "使徒行传没有记载亚居拉和百基拉归信，所以保罗遇见他们时，他们可能已经是基督徒。那样，保罗就是这个会众的创立者，却不是哥林多的第一个信徒。"
        },
        {
          "label": "以“先会堂”为路加的模式",
          "statement": "有些批评者把“先会堂”的次序视为路加反复出现的模式，而书信的对象是一个主要由从前拜偶像的外族人组成的教会（哥林多前书12:2）。两者仍一致认为是保罗建立了这个教会。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-paul-founded-the-corinthian-church"
    },
    {
      "id": "weakness-and-fear-at-corinth",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 2:1-5",
        "2 Corinthians 7:15",
        "2 Corinthians 10:10",
        "Philippians 2:12",
        "1 Thessalonians 3:6-7"
      ],
      "actsReferences": [
        "Acts 17:16-34",
        "Acts 18:1",
        "Acts 18:5-6",
        "Acts 18:9-10",
        "Acts 23:11",
        "Acts 27:23-24"
      ],
      "personIds": [
        "person.silas",
        "person.timothy"
      ],
      "placeIds": [
        "place.corinth",
        "place.athens",
        "place.areopagus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Held that Paul, disappointed at Athens, abandoned a philosophical style and resolved at Corinth to preach only the crucified Christ."
        },
        {
          "author": "Bruce W. Winter",
          "work": "Philo and Paul among the Sophists",
          "year": "1997",
          "view": "Reads 1 Corinthians 2:1-5 as Paul's deliberate refusal of the self-presentation expected of visiting sophist orators."
        }
      ],
      "title": "在软弱惧怕中到来，以及叫保罗不要惧怕的异象",
      "summary": "这是一项适度的互补细节，有时被读作非刻意的吻合。保罗回顾自己在哥林多时软弱、惧怕、战兢；使徒行传从未说他在那里惧怕，却在会堂的反对之后报道了一个夜间的异象，叫他不要惧怕，只管讲。书信的习语和异象中安慰的套语都很常见，所以这种关联只具有启发性。",
      "letterSays": "保罗来到哥林多时没有用高超的言辞，决意只传钉十字架的基督；他在他们中间软弱、惧怕、甚是战兢，倚靠圣灵的大能。",
      "actsSays": "在雅典得到褒贬不一的回应、又在哥林多遭到会堂反对之后，主在夜间的异象中对保罗说，不要惧怕，只管讲，也不会受害。",
      "howTheyFit": "“不要惧怕”的命令暗示（但不能证明）保罗曾经惧怕，而这是使徒行传从未叙述的；书信承认惧怕却没有指明原因，而使徒行传对反对的记述提供了一个合理的原因。两者都把惧怕与讲道相连：书信连于保罗怎样传道，异象则连于他是否继续传道。帖撒罗尼迦前书大概是在提摩太到来之后于哥林多写的，也提到保罗当时的困苦和患难。拉姆齐把保罗朴实的决心与他在雅典的失望联系起来，不过哥林多前书从未提到雅典。",
      "alternatives": [
        {
          "label": "“恐惧战兢”作为习语",
          "statement": "保罗用“恐惧战兢”这一组词表示谦卑的敬重（哥林多后书7:15；腓立比书2:12），而批评者也讥讽他亲自在场时气势软弱、言语平庸（哥林多后书10:10），所以哥林多前书2:3描述的可能是态度，而不是对危险的惧怕。"
        },
        {
          "label": "异象作为路加的叙事手法",
          "statement": "安慰人的异象在使徒行传的转折点反复出现（使徒行传23:11；27:23-24），所以哥林多的异象可能是路加的叙事手法，甚至（如果他知道哥林多前书的话）取材于哥林多前书，而不是一份独立的记忆。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-weakness-and-fear-at-corinth"
    },
    {
      "id": "crispus-and-the-few-paul-baptized",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Corinthians 1:14-17"
      ],
      "actsReferences": [
        "Acts 18:5",
        "Acts 18:8"
      ],
      "personIds": [
        "person.crispus",
        "person.gaius",
        "person.silas",
        "person.timothy"
      ],
      "placeIds": [
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter III (First Epistle to the Corinthians), No. VIII; 1849 New York edition, p. 57",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "It may be expected that those whom the apostle baptized with his own hands were converts distinguished from the rest by some circumstance, either of eminence, or of connection with him.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Gerd Theissen",
          "work": "The Social Setting of Pauline Christianity: Essays on Corinth",
          "year": "1982",
          "view": "Counts Crispus, Gaius and Stephanas among the Corinthian believers of higher social standing."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues that the author of Acts knew and used a collection of Paul's letters."
        }
      ],
      "title": "基利司布与保罗亲自施洗的少数几人",
      "summary": "两份文本都把基利司布列为哥林多早期的归信者之一。保罗说他亲自只给基利司布、该犹和司提法那一家施过洗；使徒行传说基利司布是会堂主管，他和全家都信了，并报道许多人受洗，却没有说明是谁施洗。书信暗示大部分的洗礼是别人施行的。",
      "letterSays": "保罗庆幸自己亲自只给基利司布、该犹和司提法那一家施过洗，因为他所受的托付是传道，也没有人能说自己是奉他的名受洗。",
      "actsSays": "会堂主管基利司布和他全家都信了，另有许多哥林多人也信了，并且受了洗。",
      "howTheyFit": "两份文本在一个具名人物和地点上一致，而书信说保罗施洗的人很少，这也与使徒行传对是谁给许多人施洗的沉默相合。佩利认为，保罗亲自施洗的人会是有地位或关系密切的人，而会堂主管正符合这一点。使徒行传把基利司布的归信叙述在西拉和提摩太到来之后，所以保罗施洗的那少数几人，并不只是在他的助手到来之前归信的人。",
      "alternatives": [
        {
          "label": "使徒行传依赖书信",
          "statement": "如果路加知道保罗的书信，正如理查德·珀沃所主张的，这个共同的名字可能来自哥林多前书。但使徒行传中基利司布是会堂主管这一细节是书信所没有的，这不利于简单借用之说。"
        },
        {
          "label": "家人方面的差异",
          "statement": "使徒行传说基利司布和全家都信了，而保罗在他所施洗的人中只提到基利司布本人；可能是别人给他的家人施了洗，或者保罗只是提了一家之主。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-crispus-and-the-few-paul-baptized"
    },
    {
      "id": "gaius-of-corinth-and-titius-justus",
      "relation": "silence",
      "confidence": "low",
      "letterReferences": [
        "1 Corinthians 1:14",
        "Romans 16:23"
      ],
      "actsReferences": [
        "Acts 18:7-8",
        "Acts 19:29",
        "Acts 20:4"
      ],
      "personIds": [
        "person.gaius",
        "person.titius-justus",
        "person.crispus",
        "person.aristarchus"
      ],
      "placeIds": [
        "place.corinth",
        "place.derbe",
        "place.macedonia",
        "place.ephesus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter II (Epistle to the Romans), No. II; 1849 New York edition, p. 22",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Of seven whose names are joined in the salutation of the church of Rome, three, viz. Sosipater, Gaius, and Timothy, are proved, by this passage in the Acts, to have been with St. Paul at the time.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter III (First Epistle to the Corinthians), No. VIII; 1849 New York edition, p. 57",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Gaius, it appears from Romans, xvi. 23, was St. Paul's host at Corinth",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Edgar J. Goodspeed",
          "work": "Gaius Titius Justus",
          "year": "1950",
          "view": "Proposed that the Gaius of 1 Corinthians and Romans and the Titius Justus of Acts 18:7 were one man bearing three Roman names."
        },
        {
          "author": "John S. Kloppenborg",
          "work": "Gaius the Roman Guest",
          "year": "2017",
          "view": "Argues that Romans 16:23 calls Gaius a guest rather than a host of the Corinthian believers, a Roman visitor rather than a wealthy local patron."
        }
      ],
      "title": "哥林多的该犹、保罗的接待者，与使徒行传18:7的提多．犹士都",
      "summary": "使徒行传从未提到哥林多的该犹，但哥林多前书提到一位由保罗施洗的该犹，罗马书也提到一位该犹，很可能是同一人，通常被理解为接待保罗和教会的人。使徒行传中的两位该犹，一位是在以弗所被抓的马其顿人，另一位是特庇人该犹。古德斯皮德提出哥林多的该犹就是使徒行传18:7的犹士都，此说未经证实。",
      "letterSays": "该犹是少数由保罗亲自施洗的哥林多人之一；很可能从哥林多寄出的罗马书转达一位该犹的问候，此人通常被理解为接待保罗和全教会的人。",
      "actsSays": "保罗离开会堂，进了隔壁一位敬畏神的人犹士都的家；该犹只以在以弗所被抓的马其顿人和特庇人该犹的身份出现。",
      "howTheyFit": "使徒行传只点名了寥寥几位哥林多人，所以它对该犹的沉默并不奇怪。按古德斯皮德的提议，保罗借用其家的犹士都，就是通常被理解为教会接待者的该犹；使徒行传也在基利司布旁边提到犹士都，这对此说略为有利，尽管它从未说犹士都信了。WEB只作犹士都；校勘本作提多．犹士都。该犹是极常见的名字，所以这一认同是可能的，而非已经确立的。",
      "alternatives": [
        {
          "label": "特庇人该犹",
          "statement": "佩利把罗马书中的该犹与曾同保罗一起离开希腊的特庇人该犹（使徒行传20:4）视为同一人。一位吕高尼人可能曾住在哥林多，不过通常把该犹理解为定居当地的接待者，这使此说的可能性较低。"
        },
        {
          "label": "是客人，不是主人",
          "statement": "约翰·克洛彭堡主张，罗马书16:23称该犹为客人，而非主人：他是一位罗马访客，而不是富有的哥林多人赞助人。这将同时削弱接待者之说，以及与犹士都之家的任何联系。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-gaius-of-corinth-and-titius-justus"
    },
    {
      "id": "first-converts-of-achaia",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 1:16",
        "1 Corinthians 16:15-18",
        "Romans 16:5",
        "2 Corinthians 1:1"
      ],
      "actsReferences": [
        "Acts 17:34",
        "Acts 18:12-16",
        "Acts 18:19-21",
        "Acts 19:1-10"
      ],
      "personIds": [
        "person.dionysius",
        "person.damaris",
        "person.gallio"
      ],
      "placeIds": [
        "place.achaia",
        "place.athens",
        "place.corinth",
        "place.ephesus",
        "place.asia-province"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "T. W. Manson",
          "work": "St. Paul's Letter to the Romans—and Others",
          "year": "1948",
          "view": "Argued that Romans 16 belonged to a copy of the letter sent to Ephesus."
        },
        {
          "author": "Harry Gamble",
          "work": "The Textual History of the Letter to the Romans",
          "year": "1977",
          "view": "Argued that Romans 16 was part of the original letter to Rome."
        }
      ],
      "title": "亚该亚最初的归信者：司提反、以拜尼都与雅典的信徒",
      "summary": "一处轻微的张力。哥林多前书称司提反一家为亚该亚最初的归信者，在WEB中罗马书16:5也给以拜尼都同样的称号；然而使徒行传记载，在保罗到达哥林多之前，同属亚该亚的雅典已有信徒。合理的解释是有的，而且大多数校勘本论到以拜尼都时读作亚西亚，而非亚该亚。",
      "letterSays": "司提反一家由保罗亲自施洗，是亚该亚最初的归信者，如今服事教会；在WEB中，罗马书也称以拜尼都为亚该亚第一个归向基督的人。",
      "actsSays": "在哥林多之前，一些雅典人信了，其中有亚略．巴古的议员丢尼修和戴马里；在哥林多，亚该亚的省长迦流不肯审理对保罗的控告；保罗后来在亚西亚的以弗所传道。",
      "howTheyFit": "雅典位于罗马的亚该亚省，所以严格的读法与使徒行传17:34相冲突。保罗的意思可能是第一个归信的家庭，或是一个延续下来的教会最初的信徒，因为使徒行传没有提到雅典有教会。把亚该亚限于哥林多一带则较难成立，因为保罗的问候对象是全亚该亚的圣徒（哥林多后书1:1）。",
      "alternatives": [
        {
          "label": "怀疑的读法",
          "statement": "路加可能用点名的归信者夸大了雅典的成果，或者保罗与使徒行传本来就有出入；这样，书信的说法就会成为不利于雅典记载的证据，而不是与之调和。"
        },
        {
          "label": "校勘本作亚西亚",
          "statement": "大多数校勘本依据早期抄本，在罗马书16:5读作亚西亚，把亚该亚视为抄写者受哥林多前书16:15影响而留下的回响；这样需要解释的就只有司提反的称号。曼森认为罗马书16章是寄往以弗所的，这一看法正适合问候亚西亚的第一位归信者。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-first-converts-of-achaia"
    },
    {
      "id": "silas-drops-out-after-corinth",
      "relation": "silence",
      "confidence": "medium",
      "letterReferences": [
        "1 Thessalonians 1:1",
        "2 Thessalonians 1:1",
        "1 Corinthians 1:1",
        "1 Corinthians 16:10-12",
        "2 Corinthians 1:1",
        "2 Corinthians 1:19",
        "Philippians 1:1",
        "Romans 16:21-23"
      ],
      "actsReferences": [
        "Acts 15:40",
        "Acts 16:19-29",
        "Acts 17:14-15",
        "Acts 18:5",
        "Acts 19:22",
        "Acts 20:4"
      ],
      "personIds": [
        "person.silas",
        "person.silvanus",
        "person.timothy",
        "person.sosthenes",
        "person.apollos",
        "person.erastus"
      ],
      "placeIds": [
        "place.corinth",
        "place.philippi",
        "place.berea",
        "place.ephesus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter IV (Second Epistle to the Corinthians), No. VII; 1849 New York edition, p. 81",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "We read Silas in the Acts, Silvanus in the epistle. The similitude of these two names, if they were the names of different persons, is greater than could easily have proceeded from accident",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "哥林多之后，西拉从使徒行传和后期书信中消失",
      "summary": "哥林多教会建立之后，两方资料对西拉都沉默了。使徒行传最后一次提到他是在使徒行传18:5；在保罗的书信中，只有帖撒罗尼迦前书和帖撒罗尼迦后书把西拉（原文作Silvanus，一般认为是西拉的拉丁名字）列为共同发信人，哥林多后书则回顾他在哥林多的传道。后期书信点名其他同伴；两方资料都没有说他后来怎样。",
      "letterSays": "西拉曾与保罗和提摩太在哥林多传道；后期书信点名苏提尼、提摩太、亚波罗等人，很可能从哥林多寄出的罗马书也列出保罗在那里的同伴，却从未出现西拉。",
      "actsSays": "西拉是保罗选定的同伴，与他一同在腓立比下监，被留在比里亚，又在哥林多与他会合；此后使徒行传的同伴名单点名提摩太、以拉都等人，从未出现西拉。",
      "howTheyFit": "两处沉默彼此吻合：使徒行传在哥林多之后不再提西拉，后期书信也从未把他列在保罗身边，尽管两封帖撒罗尼迦书信都把他列为共同发信人。两方文本都没有解释这一变化，而单凭沉默证明不了多少。不过，两方资料都把西拉与马其顿和哥林多的宣教联系起来，也都没有记载他在以弗所的那些年。",
      "alternatives": [
        {
          "label": "转往别处工作",
          "statement": "西拉可能接手了别的工作。如果他就是经手写成或带送彼得前书的西拉（彼得前书5:12），他后来就曾与彼得同工，不过这一认同有争议。"
        },
        {
          "label": "诉诸沉默的论证",
          "statement": "问候中没有出现，未必表示不在宣教行列中：保罗点名的是与每封书信相关的人，路加追踪的是保罗本人的行踪，所以西拉可能在附近工作而未被记载。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-silas-drops-out-after-corinth"
    },
    {
      "id": "sosthenes",
      "relation": "complementary-detail",
      "confidence": "debated",
      "letterReferences": [
        "1 Corinthians 1:1",
        "1 Corinthians 16:8"
      ],
      "actsReferences": [
        "Acts 18:8",
        "Acts 18:12-17"
      ],
      "personIds": [
        "person.sosthenes",
        "person.gallio",
        "person.crispus"
      ],
      "placeIds": [
        "place.corinth",
        "place.achaia",
        "place.ephesus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. III (First Corinthians), No. VIII, note",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "As what is here offered is founded upon a various reading, and that in opposition to the greater part of the manuscripts that are extant, I have not given it a place in the text.",
          "role": "early-study"
        },
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "Church History 1.12.2",
          "url": "https://www.newadvent.org/fathers/250101.htm",
          "publicDomain": true,
          "quote": "They say that Sosthenes also, who wrote to the Corinthians with Paul, was one of them. This is the account of Clement in the fifth book of his Hypotyposes",
          "role": "primary-text"
        },
        {
          "sourceKey": "ramsay-st-paul-traveller",
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "locator": "Ch. XI",
          "url": "https://archive.org/download/stpaultravellerr00rams/stpaultravellerr00rams_djvu.txt",
          "publicDomain": true,
          "quote": "Probably two persons at Corinth named Sosthenes were brought into relations with Paul, one a Jew, the other a prominent Christian; or perhaps the Jew was converted at a later date.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Preferred the reading in which Greeks beat Sosthenes and thought two men of that name at Corinth probable, a Jewish synagogue ruler and a prominent Christian, or else a later conversion."
        }
      ],
      "title": "共同发信人苏提尼与会堂主管苏提尼",
      "summary": "可能是同一人，但未经证实。哥林多前书把一位信徒同道苏提尼列为保罗的共同发信人；使徒行传则提到哥林多的会堂主管苏提尼，在控告保罗的案件被驳回后，于迦流的审判台前挨打。他可能后来像基利司布那样信了，但这个名字并不罕见，两方文本也都没有把二者联系起来。",
      "letterSays": "保罗与苏提尼联名写信；苏提尼是一位信徒同道，显然为哥林多人所认识。书信对他别无交代，也从未提到在迦流面前的审讯。",
      "actsSays": "迦流拒绝审理犹太人对保罗的控告后，会堂主管苏提尼被抓住，在审判台前挨打，迦流却毫不理会。",
      "howTheyFit": "如果二者是同一人，那么使徒行传给出他的过去，书信给出他后来的地位：一位会堂主管，像基利司布（使徒行传18:8）一样归信，后来在以弗所与保罗在一起。没有任何证据证实这一点。最古老的抄本只说众人抓住他；较晚的抄本则点名为希腊人（WEB即如此），或为犹太人。佩利认为，被犹太人殴打会显示苏提尼是保罗的朋友；但犹太人同样可能转而攻击一位输了官司的代言人。",
      "alternatives": [
        {
          "label": "两个不同的人",
          "statement": "拉姆齐倾向于作“希腊人”的读法，判断很可能有两个同名的人在哥林多与保罗打过交道：一位是犹太人中的会堂主管，一位是知名的基督徒；同时他也容许后来归信的可能。"
        },
        {
          "label": "早期传统另有所指",
          "statement": "优西比乌记载，亚历山大的革利免声称这位共同发信人是耶稣所差遣的七十个门徒之一，这与哥林多的会堂主管身份难以相合。这一传统年代较晚，也无从查证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-sosthenes"
    },
    {
      "id": "prisca-and-aquila-on-the-move",
      "relation": "undesigned-coincidence",
      "confidence": "medium-high",
      "letterReferences": [
        "Romans 16:3-5",
        "Romans 15:25-26",
        "1 Corinthians 16:8",
        "1 Corinthians 16:19",
        "2 Timothy 4:19",
        "2 Timothy 1:16-18"
      ],
      "actsReferences": [
        "Acts 18:2-3",
        "Acts 18:18-19",
        "Acts 18:26"
      ],
      "personIds": [
        "person.priscilla",
        "person.aquila",
        "person.claudius",
        "person.apollos"
      ],
      "placeIds": [
        "place.rome",
        "place.italia",
        "place.corinth",
        "place.ephesus",
        "place.asia-province"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. II (Romans), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the danger of scattering names and circumstances in writings like the present, how implicated they often are with dates and places, and that nothing but truth can preserve consistency.",
          "role": "early-study"
        },
        {
          "sourceKey": "ramsay-st-paul-traveller",
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "locator": "Ch. XII, sec. 2",
          "url": "https://archive.org/download/stpaultravellerr00rams/stpaultravellerr00rams_djvu.txt",
          "publicDomain": true,
          "quote": "and so he speaks of Priscilla, Sopatros and Silas always, though Paul speaks of Prisca, Sosipatros and Silvanus.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "T. W. Manson",
          "work": "St. Paul's Letter to the Romans, and Others",
          "year": "1948",
          "view": "Argued that Romans 16 belonged to a copy of the letter sent to Ephesus, not to Rome."
        },
        {
          "author": "Harry Gamble",
          "work": "The Textual History of the Letter to the Romans",
          "year": "1977",
          "view": "Argued from the manuscripts and ancient letter conventions that chapter 16 was part of the original letter to Rome."
        },
        {
          "author": "Peter Lampe",
          "work": "From Paul to Valentinus: Christians at Rome in the First Two Centuries",
          "year": "2003",
          "view": "Treats Romans 16 as addressed to Rome and uses its names to reconstruct the early Roman congregations."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author knew and used some of Paul's letters."
        }
      ],
      "title": "百基拉与亚居拉：从罗马到哥林多和以弗所，又回到罗马",
      "summary": "使徒行传、哥林多前书和罗马书对这对夫妇所在之地的记述前后一致。使徒行传说，革老丢把犹太人逐出罗马后，他们从意大利来到哥林多，后来又到以弗所；在以弗所写成的哥林多前书转达他们的问候；较晚写成的罗马书则在罗马问候他们，他们显然已经回去。这种吻合是不经意的，但它取决于罗马书16章是寄往罗马的。",
      "letterSays": "哥林多前书转达他们和他们家中教会的问候；罗马书问候他们和他们家中的教会，感谢他们为保罗冒生命危险；提摩太后书也问候他们。",
      "actsSays": "本都人亚居拉和百基拉因革老丢的谕令，新近离开意大利；保罗在哥林多与他们同住同工；他们与他一同坐船到以弗所，留在那里，并教导了亚波罗。",
      "howTheyFit": "佩利指出，这类问候本来很容易与年代发生冲突。哥林多前书在以弗所写成时，这对夫妇正在那里，正如使徒行传所预示的；罗马书写于捐款收齐之时（罗马书15:25-26），留有时间让他们返回罗马，或许是在革老丢于54年去世之后。作者身份有争议的提摩太后书后来问候他们，他们当时显然在亚西亚。双方各有补充：书信提供家中的教会和为保罗所冒的危险，使徒行传提供本都、那道谕令，以及用Priscilla这一称呼来指保罗笔下的Prisca（中文均作百基拉）。",
      "alternatives": [
        {
          "label": "罗马书16章寄往以弗所",
          "statement": "T. W. 曼森主张，满载问候的罗马书16章是寄往以弗所的，所以它并不显示这对夫妇已回到罗马。哈里·甘布尔和彼得·兰佩则为寄往罗马之说辩护，这是现今的多数意见。"
        },
        {
          "label": "路加取材于书信",
          "statement": "如果路加知道罗马书和哥林多前书，他可能是从中取得这对夫妇的。但使徒行传中的本都、谕令和制作帐棚的手艺不见于任何书信，而书信中的家中教会也不见于使徒行传。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-prisca-and-aquila-on-the-move"
    },
    {
      "id": "working-with-his-own-hands",
      "relation": "undesigned-coincidence",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 4:11-12",
        "1 Corinthians 9:6",
        "1 Corinthians 9:12",
        "1 Corinthians 9:15-18",
        "1 Corinthians 16:8",
        "2 Corinthians 11:7-12",
        "2 Corinthians 12:13-18",
        "1 Thessalonians 2:9",
        "1 Thessalonians 4:11-12",
        "2 Thessalonians 3:7-10",
        "Ephesians 4:28",
        "Philippians 4:15-16"
      ],
      "actsReferences": [
        "Acts 17:7",
        "Acts 18:3",
        "Acts 20:33-35"
      ],
      "personIds": [
        "person.aquila",
        "person.priscilla",
        "person.jason"
      ],
      "placeIds": [
        "place.corinth",
        "place.ephesus",
        "place.miletus",
        "place.thessalonica"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. III (First Corinthians), No. VI",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The correspondency would not have been effected, as it is, by a kind of reflected stroke, that is, by a reference in a subsequent speech, to what in the narrative was omitted.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. X (Second Thessalonians), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the words which convey it show so little of imitation or even of resemblance, that the agreement cannot well be explained without supposing the speech and the letter to have really proceeded from the same person.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Lars Aejmelaeus",
          "work": "Die Rezeption der Paulusbriefe in der Miletrede (Apg 20:18-35)",
          "year": "1987",
          "view": "Argues that Luke composed the Miletus speech using Pauline letters, particularly 1 Thessalonians, Philippians and Ephesians."
        },
        {
          "author": "Steve Walton",
          "work": "Leadership and Lifestyle: The Portrait of Paul in the Miletus Speech and 1 Thessalonians",
          "year": "2000",
          "view": "Finds close parallels in theme and vocabulary but concludes that Luke knew Pauline tradition independently of the letters."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues that the author of Acts knew and used some of Paul's letters."
        }
      ],
      "title": "亲手做工，免得累着任何人",
      "summary": "使徒行传和书信都说保罗靠手工养活自己，而且这种一致是间接的。使徒行传指出他的手艺，即在哥林多制作帐棚，但提到他在以弗所做工，只在保罗后来的告别演说中；在以弗所写成的哥林多前书说他仍在亲手做工。书信另外补充了帖撒罗尼迦的情况和他的理由。",
      "letterSays": "保罗昼夜亲手做工，免得累着任何人，并树立榜样；他不从所服事的教会领取报酬，尽管马其顿人送来馈赠。",
      "actsSays": "在哥林多，保罗与亚居拉和百基拉一起制作帐棚。使徒行传一直没有提到他在以弗所做工，直到保罗在米利都告别时回顾，是他的双手供给了自己和同伴的需要。",
      "howTheyFit": "哥林多前书暗示保罗在以弗所做手工；使徒行传只是间接证实这一点，而且是在米利都的演说中，而非在其以弗所叙事中，用词也不同。佩利认为，抄袭书信的作者会把这个细节放进叙事里。双方给出同样的动机，即为别人作榜样（帖撒罗尼迦后书3:9；使徒行传20:35）；以弗所书4:28也像使徒行传一样把做工与施予联系起来，不过这两封书信的作者身份都有争议。只有使徒行传指出了他的手艺。",
      "alternatives": [
        {
          "label": "由书信构建的演说",
          "statement": "艾耶迈莱乌斯主张，路加根据保罗的书信（包括帖撒罗尼迦前书和以弗所书）撰写了米利都的演说。沃尔顿权衡了同样的平行之处，判断路加是独立于这些书信之外而知道有关保罗的传统。"
        },
        {
          "label": "帖撒罗尼迦的一处摩擦",
          "statement": "耶孙在帖撒罗尼迦接待宣教士（使徒行传17:7），腓立比也送馈赠到那里（腓立比书4:16），然而帖撒罗尼迦后书坚称他们自己付了饭钱。住在耶孙家、用馈赠买食物，就能调和二者，但没有任何文本这样说。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-working-with-his-own-hands"
    },
    {
      "id": "apollos-waters-after-paul-plants",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Corinthians 1:12",
        "1 Corinthians 3:4-6",
        "1 Corinthians 3:22",
        "1 Corinthians 4:6",
        "1 Corinthians 16:12"
      ],
      "actsReferences": [
        "Acts 18:18-19",
        "Acts 18:24-28",
        "Acts 19:1"
      ],
      "personIds": [
        "person.apollos",
        "person.aquila",
        "person.priscilla",
        "person.peter"
      ],
      "placeIds": [
        "place.corinth",
        "place.ephesus",
        "place.achaia",
        "place.alexandria"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. III (First Corinthians), No. V",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "What is said, therefore, of Apollos in the epistle, coincides exactly, and especially in the point of chronology, with what is delivered concerning him in the history.",
          "role": "early-study"
        },
        {
          "sourceKey": "first-clement-anf",
          "author": "Clement of Rome",
          "work": "First Epistle of Clement to the Corinthians",
          "translator": "A. Roberts and J. Donaldson",
          "year": "1885",
          "locator": "1 Clement 47",
          "url": "https://www.ccel.org/ccel/schaff/anf01.ii.ii.xlvii.html",
          "publicDomain": true,
          "quote": "he wrote to you concerning himself, and Cephas, and Apollos",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Held that Luke included the Apollos episode to make the opening of 1 Corinthians intelligible, selecting details that explain what the letter only alludes to."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues that the author of Acts knew and used some of Paul's letters."
        }
      ],
      "title": "保罗之后在哥林多的亚波罗",
      "summary": "两方都把亚波罗在哥林多的工作放在保罗建立教会之后。哥林多前书描绘保罗栽种、亚波罗浇灌；使徒行传则说，保罗离开后，亚波罗从以弗所渡到亚该亚，保罗回到以弗所时，他正在哥林多。佩利认为这是不经意的吻合，但路加可能知道这封书信。",
      "letterSays": "保罗栽种，亚波罗浇灌；哥林多人各自拥护保罗、亚波罗或彼得；亚波罗显然与保罗在一起，尽管保罗极力劝他，他暂时仍不愿回去。",
      "actsSays": "亚波罗是亚历山太人，只知道约翰的洗礼，在以弗所受百基拉和亚居拉教导，带着一封信渡到亚该亚；保罗到达以弗所时，他正在哥林多。",
      "howTheyFit": "先后次序毫不勉强地吻合：保罗建立教会，亚波罗随后而来，到写信时亚波罗已离开哥林多，显然与保罗在一起。佩利判断这种吻合是不经意的，因为两方文本各为自己的理由引出亚波罗：使徒行传是为了他不完整的洗礼，书信是为了责备结党。但这个次序很容易从书信推断出来；按《革利免一书》47的通常定年，这封书信在90年代已为罗马所知；拉姆齐也认为路加选择有关亚波罗的细节，是为了阐明这封书信。",
      "alternatives": [
        {
          "label": "终究是独立的",
          "statement": "使徒行传独有的细节——亚历山太、约翰的洗礼、这对夫妇的教导和以弗所的那封信——不见于任何书信，这不利于抄袭之说；这种一致可能出于路加本人对事件的了解。"
        },
        {
          "label": "取材于书信",
          "statement": "佩尔沃主张路加使用了保罗的书信。按这个看法，亚波罗在哥林多故事中的位置可能来自哥林多前书本身，其余部分由路加补充。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-apollos-waters-after-paul-plants"
    },
    {
      "id": "apollos-eloquence-and-the-quarrel-over-wisdom",
      "relation": "complementary-detail",
      "confidence": "debated",
      "letterReferences": [
        "1 Corinthians 1:12",
        "1 Corinthians 1:17",
        "1 Corinthians 2:1-5",
        "1 Corinthians 3:18-23",
        "1 Corinthians 4:6",
        "1 Corinthians 16:12"
      ],
      "actsReferences": [
        "Acts 18:24",
        "Acts 18:27-28",
        "Acts 19:1"
      ],
      "personIds": [
        "person.apollos",
        "person.peter"
      ],
      "placeIds": [
        "place.corinth",
        "place.alexandria",
        "place.achaia"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Read 1 Corinthians as answering an unfavourable comparison of Paul's simple preaching with the more elaborate and eloquent style of Apollos."
        },
        {
          "author": "Bruce W. Winter",
          "work": "Philo and Paul among the Sophists",
          "year": "1997",
          "view": "Reads Paul's argument in 1 Corinthians as a response to the sophistic rhetorical values prized at Corinth."
        },
        {
          "author": "F. C. Baur",
          "work": "Die Christuspartei in der korinthischen Gemeinde",
          "year": "1831",
          "view": "Argued that the Corinthian parties reduced to a Pauline side, with Apollos, against a Petrine, Jewish-Christian side."
        }
      ],
      "title": "亚波罗的口才与哥林多人对巧妙言辞的偏好",
      "summary": "使徒行传补足了书信未说的部分。哥林多前书把保罗朴实的传道与哥林多人对动听智慧的偏好相对照，也提到一个亚波罗派，却从未说亚波罗有口才；使徒行传则称他为有口才的亚历山太人，在哥林多当众驳倒对手。两者合起来提示了为什么有些人偏爱他，尽管书信从未责怪他。",
      "letterSays": "保罗说他传道没有凭借口才或巧妙的智慧，而是倚靠神的能力；他责备那些拥护保罗或亚波罗的人，却把亚波罗当作同工。",
      "actsSays": "亚波罗是生于亚历山太、有口才的犹太人，在圣经上大有力量；他在哥林多有力地当众驳倒犹太人对手，引圣经证明耶稣是基督。",
      "howTheyFit": "拉姆齐把这封书信理解为对一种不利比较的回应：有人拿亚波罗更为精致的风格来比较，而使徒行传的描绘正好可以解释这一点。这种联系是推论，而且路加可能是着眼于书信来选择细节的。使徒行传形容亚波罗所用的词既可指有口才，也可指有学问；保罗把派别的名号套在自己和亚波罗身上，作为例证（哥林多前书4:6），针对的是哥林多人的夸口，而不是亚波罗；他还曾劝亚波罗去探望他们（哥林多前书16:12）。",
      "alternatives": [
        {
          "label": "是哥林多的文化，而不是亚波罗",
          "statement": "如布鲁斯·温特所论，备受推崇的智慧可能反映了哥林多对演说家和诡辩家的普遍仰慕，所以亚波罗的风格未必是起因；保罗从未点名说他是问题的根源。"
        },
        {
          "label": "另一条分界线",
          "statement": "F. C. 鲍尔主张，真正的分歧是保罗和亚波罗同站一边，对立于由犹太信徒组成的彼得派，所以这场争执关乎保罗的福音和权柄，多于关乎口才。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-apollos-eloquence-and-the-quarrel-over-wisdom"
    },
    {
      "id": "apollos-and-zenas-sent-on-their-way",
      "relation": "complementary-detail",
      "confidence": "low",
      "letterReferences": [
        "Titus 1:5",
        "Titus 3:12-13",
        "1 Corinthians 16:6",
        "1 Corinthians 16:11",
        "1 Corinthians 16:12"
      ],
      "actsReferences": [
        "Acts 15:3",
        "Acts 18:24-28",
        "Acts 19:1",
        "Acts 20:4",
        "Acts 20:38",
        "Acts 21:5",
        "Acts 27:7-13"
      ],
      "personIds": [
        "person.apollos",
        "person.tychicus",
        "person.titus"
      ],
      "placeIds": [
        "place.crete",
        "place.nicopolis",
        "place.ephesus",
        "place.achaia",
        "place.alexandria"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. XIII (Titus), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "I confess that the journey which we have thus traced out for St. Paul is in a great measure hypothetic",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "P. N. Harrison",
          "work": "The Problem of the Pastoral Epistles",
          "year": "1921",
          "view": "Held the Pastorals post-Pauline as they stand but identified Titus 3:12-15 as a genuine Pauline note, written from Macedonia with Titus then at Corinth."
        },
        {
          "author": "Bart D. Ehrman",
          "work": "Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics",
          "year": "2013",
          "view": "Argues that the Pastoral Epistles are forgeries in Paul's name, so their personal notes cannot be assumed to report Paul's own movements."
        }
      ],
      "title": "送亚波罗和西纳上路；使徒行传不知道亚提马和西纳",
      "summary": "一处小小的吻合，附带一个大大的保留。提多书要求赶紧为律师西纳和亚波罗送行，使他们一无所缺，这与使徒行传所描绘的亚波罗相合：他是一位巡回的教师，信徒鼓励他，并推荐他上路。但亚波罗的名字可以从使徒行传或哥林多前书得来，而这封书信的作者身份和背景都有争议。",
      "letterSays": "被留在克里特岛的提多，要在亚提马或推基古到达时，往尼哥波立去见保罗，并赶紧为律师西纳和亚波罗送行，使他们一无所缺。",
      "actsSays": "有口才的亚历山太人亚波罗，在以弗所信徒的鼓励下，带着他们的信，从以弗所渡到亚该亚。使徒行传在别处也用提多书中的这个动词，描写教会为旅人送行。",
      "howTheyFit": "提多书3:13用的是propempo，这是教会为旅人预备所需、护送上路的常用词；使徒行传在安提阿、米利都和推罗都用了它，保罗也在哥林多前书16:6和16:11用到它。推基古（使徒行传20:4）和亚波罗见于使徒行传；亚提马、西纳和提多本人都不见于其中。“律师”可能指精通犹太律法的专家，如路加福音中的用法，也可能指罗马法学家。使徒行传只让保罗以囚犯身份乘船经过克里特岛（使徒行传27:7-13），也从未提到尼哥波立。",
      "alternatives": [
        {
          "label": "在使徒行传结束之后",
          "statement": "佩利像许多接受保罗作者身份的人一样，把提多书放在保罗从使徒行传结尾的罗马拘押中获释之后，这可以解释使徒行传为何对克里特岛和尼哥波立沉默。他承认这条路线大体上是假设的。"
        },
        {
          "label": "为求逼真而加的名字",
          "statement": "如果像许多学者所认为的那样，教牧书信是托名之作，那么后来的作者可以从使徒行传或书信借用亚波罗和推基古，再加上不为人知的名字以求逼真，所以这种吻合证明不了多少。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-apollos-and-zenas-sent-on-their-way"
    },
    {
      "id": "letters-of-recommendation",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "2 Corinthians 3:1-3",
        "2 Corinthians 10:12-18",
        "Romans 16:1-2",
        "1 Corinthians 3:9",
        "1 Corinthians 16:3"
      ],
      "actsReferences": [
        "Acts 9:2",
        "Acts 15:23-30",
        "Acts 18:27",
        "Acts 22:5"
      ],
      "personIds": [
        "person.apollos",
        "person.phoebe"
      ],
      "placeIds": [
        "place.ephesus",
        "place.achaia",
        "place.corinth",
        "place.damascus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Ch. IV (Second Corinthians), No. X",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The letter which Apollos carried from Ephesus was precisely the letter of commendation which St. Paul meant",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Chan-Hie Kim",
          "work": "Form and Structure of the Familiar Greek Letter of Recommendation",
          "year": "1972",
          "view": "Shows from the papyri that the letter of recommendation was a standard Greek letter type with a recognisable form."
        }
      ],
      "title": "推荐信",
      "summary": "使徒行传呈现的正是保罗所提到的习俗，而且在同一个网络中。哥林多后书问，保罗是否像某些人那样，需要写给哥林多或出自哥林多的推荐信；使徒行传则记载以弗所的信徒预先写信到亚该亚，请人接待亚波罗。佩利认为那封信正是保罗所针对的，但保罗所说的“某些人”更可能是对手，而不是亚波罗。",
      "letterSays": "保罗问，他是否像某些人那样，需要写给哥林多人或出自他们的推荐信；他们自己就是他的信。他为非比写了这样一封推荐。",
      "actsSays": "亚波罗要渡到亚该亚时，以弗所的信徒写信请那里的门徒接待他。使徒行传也提到授权保罗的信，以及耶路撒冷会议的信。",
      "howTheyFit": "这一做法在同一个网络、同一个方向上相合：一个教会为一位巡回的教师预先写信到哥林多。佩利起初提出，亚波罗的那封信就是保罗所指的，后来又承认保罗可能指的是一般的惯例，而亚波罗的事例正是其例证。第二种读法较为稳妥：带着推荐信的人，最可能是哥林多后书10:12-18中那些自我推荐的对手，而保罗则把亚波罗算为同工（哥林多前书3:9）。",
      "alternatives": [
        {
          "label": "佩利的具体所指",
          "statement": "如果有些哥林多人拿亚波罗的资历与保罗的相比，这句话就可能包括他，正如佩利所主张的；但两封书信都没有显示有这样的较量。"
        },
        {
          "label": "普遍的习俗",
          "statement": "推荐旅人的信是古代的标准文体，保罗自己也写这类信，所以这种一致表明使徒行传熟悉那个时代的习惯，而不是表明它知道这段经文。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-letters-of-recommendation"
    },
    {
      "id": "open-door-and-many-opponents-at-ephesus",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Corinthians 16:8-9",
        "1 Corinthians 16:19"
      ],
      "actsReferences": [
        "Acts 18:18-19",
        "Acts 18:26",
        "Acts 19:8-10",
        "Acts 19:17-20",
        "Acts 19:22",
        "Acts 19:26",
        "Acts 20:31"
      ],
      "personIds": [
        "person.tyrannus",
        "person.demetrius",
        "person.aquila",
        "person.priscilla"
      ],
      "placeIds": [
        "place.ephesus",
        "place.asia-province"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 3 (First Epistle to the Corinthians), No. II; 1849 New York printing, p. 48",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The conformity therefore, upon this head of comparison, is circumstantial and perfect. If any one think that this is a conformity so obvious that any forger of tolerable caution and sagacity would have taken care to preserve it, I must desire such a one to read the epistle for himself",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author knew and used Paul's letters, so agreements between them need not be independent."
        }
      ],
      "title": "从以弗所写信：敞开的门与许多反对的人",
      "summary": "两方文本都把保罗放在以弗所一段漫长、多结果子又充满争议的事工中。在那里写成的哥林多前书说到一个宽大的工作机会、许多反对的人，以及亚西亚众教会的问候；使徒行传则记载两年多的教导传遍全亚西亚、遭遇反对，以及保罗在亚西亚多留了一段时间。这种吻合是真实的，但比较笼统。",
      "letterSays": "保罗要在以弗所待到五旬节，因为有一个宽大、能结果子的工作机会向他敞开，同时也有许多反对的人。亚西亚的众教会以及亚居拉和百基拉都致以问候。",
      "actsSays": "保罗把百基拉和亚居拉留在以弗所，后来在推喇奴的讲堂教导两年，使全亚西亚都听见；有些人毁谤这道；道日渐兴旺；保罗在亚西亚多留了一段时间。",
      "howTheyFit": "书信中关于地点的记述与使徒行传相合：保罗住在以弗所，亚居拉和百基拉也在那里（使徒行传18:18-19、18:26），他的工作遍及全省（使徒行传19:10、19:20、19:26），也有毁谤这道的人反对（使徒行传19:9）。使徒行传19:22说保罗在亚西亚多留了一段时间，正合乎他待到五旬节的计划。反对的人没有被点名，那场暴动也可能发生在后来。佩利称这种一致是“细节上的、完美的”，看不出刻意设计的痕迹；但由于它比较笼统，它显示的是前后一致，多于不经意的巧合。",
      "alternatives": [
        {
          "label": "使徒行传取材于书信",
          "statement": "如果像理查德·佩尔沃所主张的那样，路加知道保罗的书信，那么敞开的门和反对的人就可能影响了他对以弗所事工的概述，这种一致就不是独立的。"
        },
        {
          "label": "共同的记忆",
          "statement": "保罗在以弗所那段漫长而多难的事工广为人知，所以任何消息灵通的作者都能写出这样的吻合；它显示的是前后一致，而不是独立的证实。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-open-door-and-many-opponents-at-ephesus"
    },
    {
      "id": "tongues-and-prophecy-at-ephesus",
      "relation": "complementary-detail",
      "confidence": "low",
      "letterReferences": [
        "1 Corinthians 12:10",
        "1 Corinthians 12:28-30",
        "1 Corinthians 14:1-5",
        "1 Corinthians 14:18",
        "1 Corinthians 14:39"
      ],
      "actsReferences": [
        "Acts 2:4",
        "Acts 2:16-18",
        "Acts 19:1-7"
      ],
      "personIds": [
        "person.john-the-baptist"
      ],
      "placeIds": [
        "place.ephesus",
        "place.corinth",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [],
      "title": "以弗所的方言与预言",
      "summary": "在以弗所写成的哥林多前书权衡方言与预言的轻重，并记保罗声称自己说方言比所有哥林多人都多。使徒行传记载，在以弗所，大约有十二个门徒借着保罗领受圣灵时，就说方言，又说预言。这一组合相吻合，但两位作者都把这些恩赐描述为普遍存在的，所以这种联系并不强。",
      "letterSays": "保罗把方言和预言列为圣灵的恩赐，认为除非方言得到翻译，否则预言更为重要；他感谢神，自己说方言比众人都多，并且不许人禁止说方言。",
      "actsSays": "保罗在以弗所遇见大约十二个只受过约翰洗礼的门徒；他们奉耶稣的名受洗，保罗又为他们按手之后，他们就说方言，又说预言。",
      "howTheyFit": "使徒行传从未呈现保罗本人说方言；这一点由书信提供，而使徒行传则提供了一个以弗所的场合：在保罗的事工下，同样两种恩赐一同出现，而地点正是他写哥林多前书的城市。这种吻合是自然的，却并不紧密：书信处理的是哥林多的做法，而不是对以弗所的回忆；而且路加已经把五旬节的方言描述为约珥所应许的说预言（使徒行传2:4、2:16-18）。它显示的是一致的描绘，而不是对使徒行传19章这段插曲的独立证实。",
      "alternatives": [
        {
          "label": "路加的写作模式",
          "statement": "使徒行传19:1-7呼应五旬节、撒玛利亚和哥尼流家中的事：新的群体以显著的方式领受圣灵；有些批评学者认为这是路加的构建，这样它与书信的一致就只是主题上的。"
        },
        {
          "label": "不同的场景",
          "statement": "使徒行传只在一个群体初次领受圣灵时呈现方言；哥林多前书则把方言当作敬拜中反复出现的一部分，所以两方文本描述的未必是同一种做法。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-tongues-and-prophecy-at-ephesus"
    },
    {
      "id": "tongues-at-pentecost-and-at-corinth",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "1 Corinthians 13:1",
        "1 Corinthians 14:2",
        "1 Corinthians 14:9-11",
        "1 Corinthians 14:13",
        "1 Corinthians 14:21-23",
        "1 Corinthians 14:27-28"
      ],
      "actsReferences": [
        "Acts 2:4-13",
        "Acts 10:46",
        "Acts 11:15",
        "Acts 19:6"
      ],
      "personIds": [
        "person.peter"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.corinth",
        "place.caesarea",
        "place.ephesus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Robert H. Gundry",
          "work": "'Ecstatic Utterance' (N.E.B.)?",
          "year": "1966",
          "view": "Argues that the tongues of 1 Corinthians were human languages, against the New English Bible's rendering as ecstatic utterance."
        },
        {
          "author": "Christopher Forbes",
          "work": "Prophecy and Inspired Speech in Early Christianity and its Hellenistic Environment",
          "year": "1995",
          "view": "Argues that Luke and Paul both understood tongues as real languages, earthly or heavenly, unknown to the speaker, and finds no compelling parallel in Hellenistic ecstatic religion."
        },
        {
          "author": "Anthony C. Thiselton",
          "work": "The 'Interpretation' of Tongues: A New Suggestion in the Light of Greek Usage in Philo and Josephus",
          "year": "1979",
          "view": "Proposes that interpreting tongues means putting them into articulate words, so Corinthian tongues need not have been foreign languages."
        }
      ],
      "title": "五旬节的方言与哥林多的方言",
      "summary": "使徒行传和哥林多前书对方言的描述不同。五旬节时，来自许多邦国的犹太人听懂了门徒所说的、他们各自的语言；在哥林多，没有翻译就没有人听得懂方言，外人还可能以为教会的人疯了。这究竟是同一种恩赐从不同角度被看见，还是两种现象，仍有争论；场景不同，所以关于同一事件并不存在矛盾。",
      "letterSays": "说方言的人是对神说，没有人听得懂；需要有人翻译，否则就当静默；外人可能会说教会的人疯了。然而保罗又把方言与世上的各种语言相比。",
      "actsSays": "五旬节时，门徒说起别种语言；来自许多邦国的犹太人各自听见自己的母语；有些人说他们醉了。彼得把圣灵带着方言降在哥尼流家中的事，比作五旬节。",
      "howTheyFit": "两方记述的重叠比初看之下更多：使徒行传也记载了讥诮（使徒行传2:13），正如保罗所预料的（哥林多前书14:23）；保罗把方言与外国语言相比，并引用圣经中关于异样言语的话（哥林多前书14:10-11；哥林多前书14:21）。仍有两点不同：五旬节时听众不需翻译就听懂了，而在哥林多却没有人听懂；在使徒行传中，方言是在圣灵初次降在一个群体身上时出现，而在哥林多，方言则在敬拜中反复出现。",
      "alternatives": [
        {
          "label": "同一种恩赐，真实的语言",
          "statement": "罗伯特·冈德里主张，保罗所说的方言是人类的语言；克里斯托弗·福布斯则认为，路加和保罗所指的都是说话者自己不懂的真实语言，无论是人间的还是天上的，所以哥林多需要翻译，而五旬节的听众不需要。"
        },
        {
          "label": "不同的现象，或路加的改写",
          "statement": "另一些人认为，哥林多的方言不是人类语言（安东尼·西塞尔顿把翻译理解为把所发之声化为言语）；这样，五旬节要么是独一无二的记号，要么是路加把狂喜状态下的言语改写成了外国语言。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-tongues-at-pentecost-and-at-corinth"
    },
    {
      "id": "sealed-with-the-spirit-and-johns-disciples",
      "relation": "complementary-detail",
      "confidence": "low",
      "letterReferences": [
        "Ephesians 1:1",
        "Ephesians 1:13-14",
        "Ephesians 4:4-5",
        "Ephesians 4:30",
        "Galatians 3:2",
        "2 Corinthians 1:22"
      ],
      "actsReferences": [
        "Acts 11:17",
        "Acts 18:24-26",
        "Acts 19:1-7"
      ],
      "personIds": [
        "person.apollos",
        "person.priscilla",
        "person.aquila",
        "person.john-the-baptist"
      ],
      "placeIds": [
        "place.ephesus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "James D. G. Dunn",
          "work": "Baptism in the Holy Spirit",
          "year": "1970",
          "view": "Treats receiving the Spirit as the decisive mark of becoming a Christian and reads the Ephesian twelve as not yet Christians before Paul met them."
        },
        {
          "author": "Robert P. Menzies",
          "work": "The Development of Early Christian Pneumatology with Special Reference to Luke-Acts",
          "year": "1991",
          "view": "Argues that Luke presents the Spirit chiefly as prophetic empowerment for witness, distinct from Paul's emphasis on the Spirit's role in salvation."
        }
      ],
      "title": "信的时候受了印记、一种洗礼，以及以弗所的十二个人",
      "summary": "以弗所书说读者在信的时候受了圣灵的印记，并强调只有一位圣灵、一种洗礼。在使徒行传中，保罗问以弗所的一些门徒，信的时候是否受了圣灵；他们只知道约翰的洗礼。措辞彼此呼应，但这种联系是主题上的，而且这封书信的收信地点并不确定。",
      "letterSays": "读者信了福音的时候，神就用所应许的圣灵给他们作印记和凭据；他们不可使圣灵忧伤。只有一位圣灵，一种洗礼。",
      "actsSays": "百基拉和亚居拉教导只知道约翰洗礼的亚波罗。保罗问一些门徒信的时候是否受了圣灵；他们受洗、保罗为他们按手之后，就受了圣灵。",
      "howTheyFit": "两方文本论到圣灵时，都用了同一个希腊文分词（pisteusantes，“信的时候”）（以弗所书1:13；使徒行传19:2）；既然使徒行传把约翰的洗礼与奉耶稣名的洗礼并列，“一种洗礼”在当地或许有特定的针对性。但在使徒行传中，圣灵是在受洗之后，借着保罗的手降下的；在别处，路加和保罗都把圣灵与信联系起来（使徒行传11:17；加拉太书3:2），保罗也讲到印记（哥林多后书1:22）；而且在最早的抄本中，以弗所书1:1没有点名以弗所的字样。这种呼应富有启发性，却不构成证据。",
      "alternatives": [
        {
          "label": "关于入门的争论",
          "statement": "五旬节派读者依循较早的译本，把两处分词都理解为“信了以后”，即后来另有的圣灵的洗；詹姆斯·邓恩则主张，这两处分词标示的是同一时刻，而那十二个人当时还不是基督徒；罗伯特·孟席斯把路加笔下的圣灵理解为赋予说预言的能力。"
        },
        {
          "label": "不是写给以弗所的书信",
          "statement": "如果以弗所书是一封传阅书信，或写于保罗之后，那么它关于圣灵的语言反映的是一般的保罗教导，而使徒行传中的以弗所插曲并不提供具体的联系。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-sealed-with-the-spirit-and-johns-disciples"
    },
    {
      "id": "powers-magic-and-artemis",
      "relation": "complementary-detail",
      "confidence": "low",
      "letterReferences": [
        "Ephesians 1:19-21",
        "Ephesians 2:2",
        "Ephesians 3:10",
        "Ephesians 5:11-12",
        "Ephesians 6:10-17",
        "Colossians 1:16",
        "Colossians 2:15",
        "Romans 8:38",
        "1 Corinthians 15:24"
      ],
      "actsReferences": [
        "Acts 19:11-20",
        "Acts 19:23-28",
        "Acts 19:35"
      ],
      "personIds": [
        "person.sceva",
        "person.demetrius"
      ],
      "placeIds": [
        "place.ephesus",
        "place.asia-province",
        "place.colossae"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Clinton E. Arnold",
          "work": "Ephesians: Power and Magic: The Concept of Power in Ephesians in Light of its Historical Setting",
          "year": "1989",
          "view": "Reads the letter's language of power as addressed to converts in western Asia Minor from a world of magic and the Artemis cult."
        }
      ],
      "title": "权势、魔鬼和黑暗的作为，对照使徒行传19章的巫术与亚底米",
      "summary": "以弗所书多处讲到基督超乎执政掌权者之上、属灵的争战，以及暗中所行的黑暗之事。使徒行传中的以弗所，是一座有赶鬼之事、归信者焚烧昂贵巫术书籍，以及亚底米崇拜势力强大的城市。有些学者以这一背景来读这封书信的语言；这种吻合是地区性和主题性的，不是证据。",
      "letterSays": "基督掌权，超乎一切权势之上；教会向天上的权势彰显神的智慧；信徒要装备自己抵挡魔鬼，并揭露暗中所行的黑暗之事。",
      "actsSays": "神借着保罗医病、赶逐邪灵；士基瓦的儿子们被打得落荒而逃；归信者焚烧价值五万枚银币的巫术书；低米丢的行会为亚底米闹事，而以弗所正是守护她庙宇的城市。",
      "howTheyFit": "克林顿·阿诺德主张，这封书信关于权势的词汇，是对来自使徒行传19章所描绘之世界的归信者说的；在那个世界里，巫术和亚底米崇拜举足轻重；使徒行传记载以弗所就有这样的归信者（使徒行传19:18-19）。但须谨慎：这封书信从未点名巫术或亚底米；歌罗西书对亚西亚的另一座城市歌罗西用了类似的语言（歌罗西书1:16；歌罗西书2:15）；犹太启示文学也有这类语言；而且这封书信的收信地点并不确定。这种吻合是地区性和主题性的。",
      "alternatives": [
        {
          "label": "犹太与保罗的背景",
          "statement": "关于执政掌权者的语言来自犹太启示思想和早期基督徒的认信，也见于罗马书8:38和哥林多前书15:24，所以不需要以弗所的背景。"
        },
        {
          "label": "是地区性的，不是地方性的",
          "statement": "如果以弗所书是写给亚西亚的传阅书信，或写于保罗之后，那么使徒行传19章仍描述了它所在地区的宗教气候，却不能表明这封书信是写给以弗所的归信者的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-powers-magic-and-artemis"
    },
    {
      "id": "corinthian-crisis-unrecorded",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "1 Corinthians 1:11",
        "1 Corinthians 5:1-5",
        "2 Corinthians 2:1",
        "2 Corinthians 2:3-11",
        "2 Corinthians 7:5-12",
        "2 Corinthians 10:9-11",
        "2 Corinthians 11:4",
        "2 Corinthians 11:13",
        "2 Corinthians 13:1-2"
      ],
      "actsReferences": [
        "Acts 18:27-19:1",
        "Acts 19:21-22",
        "Acts 20:1-3"
      ],
      "personIds": [
        "person.chloe",
        "person.titus",
        "person.apollos",
        "person.timothy",
        "person.erastus"
      ],
      "placeIds": [
        "place.corinth",
        "place.ephesus",
        "place.achaia",
        "place.macedonia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 4 (Second Epistle to the Corinthians), No. II; 1849 New York printing, p. 69",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "there appears in the contents of the epistle positive evidence that neither was borrowed from the other. Titus, who bears a conspicuous part in the epistle, is not mentioned in the Acts of the Apostles at all.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 4 (Second Epistle to the Corinthians), No. IV; 1849 New York printing, p. 77",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the second clause goes on to advert to a circumstance which is found in our present First Epistle to the Corinthians; namely, the case and punishment of the incestuous person.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 4 (Second Epistle to the Corinthians), No. XI; 1849 New York printing, p. 91",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "he might mean only that this was the third time that he was ready, that he was prepared, that he intended, to set out upon his journey to Corinth",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Adolf Hausrath",
          "work": "Der Vier-Capitel-Brief des Paulus an die Korinther",
          "year": "1870",
          "view": "Proposes that 2 Corinthians 10-13 preserves the earlier tearful letter that 2 Corinthians 2:4 mentions."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Holds that the author of Acts knew Paul's letters, which would make the silence about the Corinthian crisis a choice."
        }
      ],
      "title": "流泪写的信、犯错的人与对立的使徒：使徒行传保持沉默",
      "summary": "哥林多书信揭示了一场使徒行传从未提到的危机：革来氏家里的人带来的报告、一次令人忧愁的探访、一封流泪写的信、一个受多数人惩戒的犯错者、提多关于教会悔改的报告，以及被保罗称为假使徒的对立传道者。亚波罗到达哥林多之后，使徒行传就再没有提到哥林多教会的任何事。路加为何沉默，仍有争论。",
      "letterSays": "革来氏家里的人报告纷争；保罗有过一次令人忧愁的探访，又写了一封流泪的信；多数人惩罚了一个犯错的人；提多报告了悔改；新来的人传讲另一种信息，冒充使徒。",
      "actsSays": "亚波罗得到以弗所弟兄的推荐，帮助了亚该亚的信徒。后来保罗计划经过马其顿和亚该亚，先派提摩太和以拉都前往，然后在希腊住了三个月。",
      "howTheyFit": "这里没有矛盾：使徒行传略去了这场危机，并用两节经文交代保罗在希腊的几个月（使徒行传20:2-3）。佩利把这类省略看作两方文本都没有互相抄袭的证据。使徒行传记载了两次在希腊的停留；大多数学者从哥林多后书2:1和13:1-2推断有一次未被记载的忧愁探访，佩利则把这两处理解为第三次准备前往。佩利追随洛克，认为那封流泪的信就是哥林多前书，其中犯错的人就是哥林多前书5:1-5中的那个人；豪斯拉特提出那是哥林多后书10至13章；许多人认为它已经失传。",
      "alternatives": [
        {
          "label": "路加知道却略过了",
          "statement": "理查德·佩尔沃认为路加知道保罗的书信；按这个看法，他是有意略去那些会损害他所描绘之团结、前进的宣教图景的纷争。"
        },
        {
          "label": "路加的焦点或不知情",
          "statement": "另一些人认为，路加并不知道这些书信，或者他专注于公开的宣教和审讯，把教会内部的纷争放在一边，正如他一般也把保罗写信的事放在一边。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-corinthian-crisis-unrecorded"
    },
    {
      "id": "acts-never-shows-paul-writing-letters",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "1 Corinthians 5:9",
        "1 Corinthians 7:1",
        "2 Corinthians 10:9-11",
        "Galatians 6:11",
        "Colossians 4:16",
        "Colossians 4:18",
        "2 Thessalonians 2:2",
        "2 Thessalonians 2:15",
        "2 Thessalonians 3:17"
      ],
      "actsReferences": [
        "Acts 9:2",
        "Acts 15:1",
        "Acts 15:23-31",
        "Acts 18:27",
        "Acts 22:5",
        "Acts 23:25-30",
        "Acts 28:21"
      ],
      "personIds": [
        "person.lysias",
        "person.apollos"
      ],
      "placeIds": [
        "place.corinth",
        "place.colossae",
        "place.thessalonica",
        "place.jerusalem",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 10 (Second Epistle to the Thessalonians), No. III, footnote; 1849 New York printing, p. 196",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "In like manner as, Acts xv. 1, 24, it is recorded that some had pretended to have received instructions from the church at Jerusalem, which had been received, 'to whom they gave no such commandment.'",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Holds that Luke knew Paul's letters and drew on them without naming them."
        },
        {
          "author": "John Knox",
          "work": "Acts and the Pauline Letter Corpus (in Studies in Luke-Acts, ed. Leander E. Keck and J. Louis Martyn)",
          "year": "1966",
          "view": "Argues that the author of Acts knew Paul's letters but deliberately passed over them."
        },
        {
          "author": "Edgar J. Goodspeed",
          "work": "An Introduction to the New Testament",
          "year": "1937",
          "view": "Holds that Luke had no acquaintance with Paul's letters and that Acts revived interest in Paul, helping lead to their collection."
        },
        {
          "author": "Wolfgang Trilling",
          "work": "Untersuchungen zum zweiten Thessalonicherbrief",
          "year": "1972",
          "view": "Argues that 2 Thessalonians was written after Paul's lifetime in his name."
        }
      ],
      "title": "写信的保罗：使徒行传从未提到保罗的任何一封信",
      "summary": "保罗的书信显示他惯于写信：一封较早写给哥林多的信、哥林多人提出问题的来信、教会之间互换的书信、对一封据称出自他手之信的警告，以及亲笔的问候。使徒行传引用别人的信，也呈现保罗带送书信，却从未提到他写过一封。这种沉默意味着什么，仍有争议。",
      "letterSays": "保罗提到一封较早的信，以及一封从哥林多来的信；批评他的人认为他的信很有分量；教会之间互换书信；他警告人提防一封看似出自他手的信，并亲笔签名。",
      "actsSays": "使徒行传引用了保罗协助递送的会议书信，以及革老丢．吕西亚的信；保罗带着大祭司的信；以弗所的信徒为亚波罗写信；罗马的犹太人没有收到关于保罗的信。",
      "howTheyFit": "使徒行传把书信当作权柄和推荐的工具，却从未把保罗与写信联系起来。佩利把帖撒罗尼迦后书2:2中的惊慌理解为保罗的话遭人误读，或有人假冒他的权柄，正如从犹太来的人在使徒行传15:1和使徒行传15:24中所做的。帖撒罗尼迦后书的作者身份本身也有争议。沉默是明确的；至于它显示路加不知道这些书信，还是刻意缄默，则有争论。",
      "alternatives": [
        {
          "label": "路加知道这些书信",
          "statement": "约翰·诺克斯和理查德·佩尔沃认为路加知道保罗的书信；诺克斯认为他是刻意略过，佩尔沃则认为他不具名地取材于这些书信。无论哪种情况，这种沉默都是一种选择。"
        },
        {
          "label": "路加不知道这些书信",
          "statement": "埃德加·古德斯皮德认为路加并不熟悉保罗的书信，这些书信是后来才收集起来的；按这个看法，这种沉默反映的是路加的资料来源，而使徒行传甚至可能重新激起了人们的兴趣，从而促成了这些书信的收集。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-acts-never-shows-paul-writing-letters"
    },
    {
      "id": "timothy-sent-ahead-through-macedonia",
      "relation": "undesigned-coincidence",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 4:17-19",
        "1 Corinthians 16:5",
        "1 Corinthians 16:10-11",
        "2 Corinthians 1:1",
        "2 Corinthians 7:6-7",
        "Romans 16:21",
        "Romans 16:23"
      ],
      "actsReferences": [
        "Acts 19:21-22",
        "Acts 20:1-4"
      ],
      "personIds": [
        "person.timothy",
        "person.erastus",
        "person.titus"
      ],
      "placeIds": [
        "place.ephesus",
        "place.macedonia",
        "place.achaia",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 3 (1 Corinthians), no. 3",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Timothy's journey, we see, is mentioned in the history, and in the epistle, in close connection with St. Paul's own.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 3 (1 Corinthians), no. 4",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "although Timothy was sent forth upon his journey before the letter was written, yet he might not reach Corinth till after the letter arrived there; and he would come to Corinth, when he did come, not directly from St. Paul at Ephesus, but from some part of Macedonia.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Ryan S. Schellenberg",
          "work": "The First Pauline Chronologist? Paul's Itinerary in the Letters and in Acts",
          "year": "2015",
          "view": "Argues that Luke built Paul's itinerary in Acts 15:36-20:16 largely from the letters, reading Acts 19:22 with 1 Corinthians 16:10 as Luke keeping a mediating envoy to Corinth after leaving out Titus."
        },
        {
          "author": "Thomas H. Campbell",
          "work": "Paul's 'Missionary Journeys' as Reflected in His Letters",
          "year": "1955",
          "view": "Finds that the sequence of travels implied by the letters matches Acts, as expected of two reliable but independent sources."
        }
      ],
      "title": "提摩太取道马其顿先行，后来在马其顿与保罗同在",
      "summary": "使徒行传提到提摩太从以弗所被派往马其顿，这解释了为什么哥林多前书虽然说提摩太已经被派出，却预计他要在信到达之后才会抵达哥林多。两方文本都把他的差事与保罗自己即将展开的行程并列，后来也都让提摩太回到保罗身边。",
      "letterSays": "保罗已经派提摩太去提醒哥林多的信徒他的行事为人，他自己也将很快前来；若提摩太到了，要接待他。后来提摩太是哥林多后书的共同发信人，又与保罗一同问候罗马的信徒。",
      "actsSays": "保罗立意经过马其顿和亚该亚往耶路撒冷去，于是派提摩太和以拉都前往马其顿，自己留在亚西亚；后来提摩太从希腊与他同行。",
      "howTheyFit": "提摩太已经出发，书信却告诉哥林多的信徒，他若到了该怎样做，可见他走的路线比书信更长。使徒行传提供了这条绕道马其顿的路线，而哥林多前书从未提到它；抄袭者更可能让他直接前往哥林多。佩利也指出，两方文本都把这项差事与保罗自己的计划并列。使徒行传补充了以拉都，哥林多书信从未提到这个名字，不过在罗马书16:23中，有一位担任城内司库的以拉都致以问候。",
      "alternatives": [
        {
          "label": "使徒行传取材于书信",
          "statement": "谢伦伯格主张，路加主要根据书信构建了使徒行传的行程；他把使徒行传19:22与哥林多前书16:10对读，认为这是路加用来替代提多的安排；哥林多前书16:5和哥林多后书1:1可能暗示了马其顿的背景。"
        },
        {
          "label": "另一项差事",
          "statement": "使徒行传19:22描述的可能是比哥林多前书4:17更晚的一项差事，或者提摩太可能根本没有到达哥林多：在哥林多后书中，从那里带来消息的是提多。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothy-sent-ahead-through-macedonia"
    },
    {
      "id": "timothy-as-pauls-envoy",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "1 Thessalonians 3:1-2",
        "1 Thessalonians 3:6",
        "1 Timothy 1:3",
        "2 Corinthians 1:1"
      ],
      "actsReferences": [
        "Acts 17:14-16",
        "Acts 18:5",
        "Acts 19:22",
        "Acts 20:1"
      ],
      "personIds": [
        "person.timothy",
        "person.silas"
      ],
      "placeIds": [
        "place.berea",
        "place.athens",
        "place.thessalonica",
        "place.corinth",
        "place.ephesus",
        "place.macedonia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 9 (1 Thessalonians), no. 4",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "it is necessary to suppose that Timothy had come up with St. Paul at Athens; a circumstance which the history does not mention.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 11 (1 Timothy), opening",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the leaving of Timothy behind at Ephesus, when Paul went into Macedonia, suits not with any journey into Macedonia recorded in the Acts",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Craig S. Keener",
          "work": "Acts: An Exegetical Commentary",
          "year": "2012-2015",
          "view": "Holds that Acts' small disagreements with the letters, such as Timothy's movements around Athens, make its agreements with them more likely independent."
        },
        {
          "author": "Karl P. Donfried",
          "work": "Was Timothy in Athens? Some Exegetical Reflections on 1 Thess. 3:1-3",
          "year": "2002",
          "view": "Argues that the apparent conflict with Acts arises only from an unnecessary reading of 1 Thessalonians 3:1-3."
        }
      ],
      "title": "作为保罗使者的提摩太，以及两项难以放进使徒行传的差事",
      "summary": "使徒行传和书信赋予提摩太同样的角色：当保罗继续前行时，留下来或被派在前头的同工。书信补充了使徒行传略去的差事，其中有两个细节难以放进使徒行传：提摩太从雅典被派出，以及他被留在以弗所。",
      "letterSays": "保罗从雅典派提摩太去坚固帖撒罗尼迦的信徒，他带着好消息回来；提摩太前书说保罗往马其顿去时，让他留在以弗所。",
      "actsSays": "保罗前往雅典时，提摩太留在比里亚，保罗在雅典等候他；他从马其顿来到哥林多与保罗会合，后来又从以弗所被派往马其顿先行。",
      "howTheyFit": "角色相合，但有两处难以衔接。使徒行传从未让提摩太到雅典，尽管保罗召他前来，并在那里等候他（使徒行传17:15-16），所以佩利判断这次会面很可能发生过；随后两方文本都让提摩太从马其顿来到保罗那里。佩利发现，提摩太被留在以弗所一事，与使徒行传中任何一次往马其顿的行程都不相合，因为提摩太是被派在前头的，而哥林多后书又说他在马其顿与保罗在一起；所以佩利把这件事放在使徒行传结束之后。",
      "alternatives": [
        {
          "label": "提摩太前书年代较晚",
          "statement": "许多学者把提摩太前书的年代定在保罗去世之后。这样，它关于提摩太被留在以弗所的描绘，可能取材于使徒行传或无争议的书信，而不是独立的见证。"
        },
        {
          "label": "在雅典并无真正的冲突",
          "statement": "与通常的读法相反，唐弗里德主张，与使徒行传的表面冲突，只是出于对帖撒罗尼迦前书3:1-3一种不必要的读法。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothy-as-pauls-envoy"
    },
    {
      "id": "mortal-danger-in-asia-and-the-ephesian-riot",
      "relation": "silence",
      "confidence": "debated",
      "letterReferences": [
        "1 Corinthians 4:9-13",
        "1 Corinthians 15:30-32",
        "1 Corinthians 16:8",
        "2 Corinthians 1:8-11",
        "2 Corinthians 11:23",
        "Romans 16:3-4"
      ],
      "actsReferences": [
        "Acts 19:23-41",
        "Acts 20:1",
        "Acts 20:19"
      ],
      "personIds": [
        "person.demetrius",
        "person.gaius",
        "person.aristarchus",
        "person.aquila",
        "person.priscilla"
      ],
      "placeIds": [
        "place.ephesus",
        "place.asia-province"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 4 (2 Corinthians), no. 3",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "There is just enough of particularity in the passage to show that it is to be referred to the tumult at Ephesus",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 3 (1 Corinthians), no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "I allow that the apostle might say this, wherever he was; but it was more natural and more to the purpose to say it, if he was at Ephesus at the time, and in the midst of those conflicts to which the expression relates.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "George S. Duncan",
          "work": "St Paul's Ephesian Ministry: A Reconstruction with Special Reference to the Ephesian Origin of the Imprisonment Epistles",
          "year": "1929",
          "view": "Argues for an imprisonment at Ephesus unrecorded in Acts and places the captivity letters there."
        },
        {
          "author": "Abraham J. Malherbe",
          "work": "The Beasts at Ephesus",
          "year": "1968",
          "view": "Reads the fight with beasts as a metaphor drawn from Cynic and Stoic moral imagery, not a literal arena contest."
        },
        {
          "author": "Daniel Frayer-Griggs",
          "work": "The Beasts at Ephesus and the Cult of Artemis",
          "year": "2013",
          "view": "Reads the beasts as a metaphor for devotees of Artemis, set within Jewish and Pauline polemic against idols."
        }
      ],
      "title": "在亚西亚的生命危险、在以弗所与野兽搏斗，以及使徒行传19章的暴动",
      "summary": "书信讲到在以弗所和亚西亚的生命危险；使徒行传却没有叙述那里有任何直接威胁保罗性命的事。书中银匠的暴动危及他的同伴，但朋友们不让保罗露面。书信所指的是这场暴动、一次未被记载的监禁、疾病，还是一种修辞，仍有争论。",
      "letterSays": "保罗从以弗所写信说，他天天面对死亡，又说到他在那里与野兽搏斗；后来他回顾在亚西亚的一场苦难，沉重得使他以为必死，直到神救了他。",
      "actsSays": "低米丢煽起暴动；群众抓住该犹和亚里达古，但门徒和友好的亚西亚首领们不让保罗进入剧场。暴动平息后，他就动身往马其顿去。",
      "howTheyFit": "佩利把在亚西亚的苦难归于这场暴动，只承认使徒行传没有直接说明保罗的危险。哥林多前书写于保罗计划待到五旬节的时候，很可能早于这场暴动，所以其中的野兽很可能指更早的反对，按大多数读法是比喻性的；弗雷尔-格里格斯则认为指的是亚底米的信奉者，也就是使徒行传所呈现闹事的那群人。使徒行传本身也提到在亚西亚的犹太人的阴谋（使徒行传20:19），而罗马书16:3-4和哥林多后书11:23则暗示还有它未叙述的其他危险。",
      "alternatives": [
        {
          "label": "终究是那场暴动",
          "statement": "与佩利一样认为：那场苦难就是暴动。全城骚动，保罗的同伴被抓，他自己也不得不离开；书信表达的是感受，使徒行传记述的是外在的事件。"
        },
        {
          "label": "一场未被记载的危机",
          "statement": "邓肯等人推定有一次使徒行传未记载的以弗所监禁；另一些人则认为是一场重病。按任何一种看法，使徒行传都略去了保罗在以弗所所遇到的最大危险。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-mortal-danger-in-asia-and-the-ephesian-riot"
    },
    {
      "id": "a-spring-letter-passover-and-pentecost",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 5:6-8",
        "1 Corinthians 16:6",
        "1 Corinthians 16:8"
      ],
      "actsReferences": [
        "Acts 20:3",
        "Acts 20:6",
        "Acts 20:16"
      ],
      "personIds": [],
      "placeIds": [
        "place.ephesus",
        "place.corinth",
        "place.achaia",
        "place.philippi",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 3 (1 Corinthians), no. 12",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "from the two passages laid together, it follows that the epistle was written before Pentecost, yet after winter; which necessarily determines the date to the part of the year within which the passover falls.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "春天写的信：逾越节意象与五旬节",
      "summary": "哥林多前书很可能写于春天：保罗要在以弗所住到五旬节，并希望或许在哥林多过冬。使徒行传后来的叙事也以节期计算保罗的行程：他在希腊住了三个月后，过了除酵节从腓立比启航，赶着要在五旬节前到达耶路撒冷。",
      "letterSays": "保罗要在以弗所住到五旬节，之后或许在哥林多过冬；他敦促教会除掉旧酵，因为基督是他们已被献祭的逾越节羔羊。",
      "actsSays": "在希腊住了三个月后，保罗在除酵节之后从腓立比启航，匆匆经过以弗所，要在五旬节前到达耶路撒冷。",
      "howTheyFit": "这封信里的记述暗示了一个季节：写于五旬节之前，而它希望在哥林多度过的那个冬天显然尚未到来，所以最自然的是春天，接近逾越节。佩利认为，酵与节期的用语正合这个季节。使徒行传与所希望的那个冬天相合：在希腊的三个月，在保罗过了除酵节从腓立比启航之前结束（使徒行传20:3与使徒行传20:6），而这次航程是以五旬节为期限安排的。",
      "alternatives": [
        {
          "label": "意象适用于任何季节",
          "statement": "逾越节意象未必能为这封信定年：保罗在任何季节都可以使用酵和逾越节的用语，因此定年主要依据五旬节那一处记述。"
        },
        {
          "label": "另一个冬天",
          "statement": "许多重构把一次令人忧伤的探访和一封失传的信放在哥林多前书与保罗到达之间，因此他所希望的那个冬天未必就是使徒行传20:3所说的三个月。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-a-spring-letter-passover-and-pentecost"
    },
    {
      "id": "the-travel-plan-of-acts-19-21",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Corinthians 4:19",
        "1 Corinthians 16:3-7",
        "Romans 1:10-13",
        "Romans 15:22-29",
        "Romans 15:30-31"
      ],
      "actsReferences": [
        "Acts 19:21",
        "Acts 20:1-3",
        "Acts 20:16",
        "Acts 20:22-23",
        "Acts 21:15-17",
        "Acts 23:11",
        "Acts 24:17"
      ],
      "personIds": [],
      "placeIds": [
        "place.ephesus",
        "place.macedonia",
        "place.achaia",
        "place.corinth",
        "place.jerusalem",
        "place.rome",
        "place.spain"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 2 (Romans), no. 3",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "If the passage in the epistle was taken from that in the Acts, why was Spain put in? If the passage in the Acts was taken from that in the epistle, why was Spain left out?",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Ryan S. Schellenberg",
          "work": "The First Pauline Chronologist? Paul's Itinerary in the Letters and in Acts",
          "year": "2015",
          "view": "Finds the wording and foreboding of Romans 15:22-31 echoed in Acts 19:21 and Acts 20:22-23, so Luke knew the letter, while allowing that the itinerary itself could reflect independent historical memory."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author used a collection of Paul's letters."
        },
        {
          "author": "Thomas H. Campbell",
          "work": "Paul's 'Missionary Journeys' as Reflected in His Letters",
          "year": "1955",
          "view": "Finds that the sequence of travels implied by the letters matches Acts, as expected of two reliable but independent sources."
        }
      ],
      "title": "计划：经马其顿和亚该亚往耶路撒冷，然后去罗马",
      "summary": "使徒行传和保罗的书信以相同次序给出相同的计划：从以弗所经马其顿和亚该亚往耶路撒冷，然后去罗马。哥林多前书说明第一阶段，罗马书说明后面的阶段以及背后的捐款，使徒行传则叙述这段旅程。使徒行传是否从罗马书取得这个计划，仍有争论。",
      "letterSays": "哥林多前书：保罗会在经过马其顿之后到哥林多；捐款要送往耶路撒冷。罗马书：马其顿和亚该亚已经捐献；他要把捐款带往耶路撒冷，担心会遭到反对，然后去罗马和西班牙。",
      "actsSays": "保罗在以弗所立定心意，要经马其顿和亚该亚往耶路撒冷，然后去看罗马。他启程前往，途中被警告有锁链等着他；在耶路撒冷，主对他说他必须在罗马作见证。",
      "howTheyFit": "每封信写于同一计划的不同阶段：哥林多前书写于去马其顿之前，罗马书很可能写于亚该亚，下一站就是耶路撒冷。使徒行传在以弗所说明这个计划并叙述其进行，还加上一个改变了路线的阴谋。罗马书另外提到西班牙、一个长期受阻的探访罗马的心愿，以及作为这次旅程目的的捐款；使徒行传只在使徒行传24:17顺带提到馈赠。佩利认为，西班牙这一差异表明两份文本都没有抄袭对方。",
      "alternatives": [
        {
          "label": "使徒行传知道罗马书",
          "statement": "舍伦贝格追随佩尔沃，认为罗马书15:22-31的措辞和不祥预感在使徒行传19:21和使徒行传20:22-23中有回响，因此路加知道这封信，不过路线可能来自独立的记忆；西班牙则在他的故事范围之外。"
        },
        {
          "label": "独立的来源",
          "statement": "坎贝尔认为，使徒行传和书信在保罗的路线上的一致，正如两份可靠而独立的来源会有的那样。另有人补充说，使徒行传几乎不提捐款，而捐款在罗马书15:25-31中处于核心，这不利于使徒行传密切使用了这封信的看法。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-the-travel-plan-of-acts-19-21"
    },
    {
      "id": "the-dropped-travel-plan",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 4:17",
        "1 Corinthians 16:5-7",
        "2 Corinthians 1:15-17",
        "2 Corinthians 1:23-2:4"
      ],
      "actsReferences": [
        "Acts 19:21-22",
        "Acts 20:1-3",
        "Acts 21:3"
      ],
      "personIds": [],
      "placeIds": [
        "place.ephesus",
        "place.corinth",
        "place.macedonia",
        "place.achaia",
        "place.judea",
        "place.syria"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 4 (2 Corinthians), no. 4",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "it is the junction of two conclusions, deduced from independent sources, and deducible only by investigation and comparison.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Victor Paul Furnish",
          "work": "II Corinthians (Anchor Bible)",
          "year": "1984",
          "view": "Treats the tearful letter as lost rather than as 1 Corinthians, and chapters 10-13 as a later letter."
        },
        {
          "author": "Ryan S. Schellenberg",
          "work": "The First Pauline Chronologist? Paul's Itinerary in the Letters and in Acts",
          "year": "2015",
          "view": "Treats the plot and change of route at Acts 20:3 as Luke's redaction and notes Paul's own changed plans in 2 Corinthians 1:15-17."
        }
      ],
      "title": "改变了的旅行计划与原定航往犹太之行",
      "summary": "哥林多后书透露了保罗放弃的一个计划：哥林多、马其顿、再到哥林多，然后去犹太。使徒行传只记载实际走的路线，先马其顿后希腊，以及一次原定航往叙利亚、却因阴谋而改道的行程。书信提供了使徒行传略去的背景；这次改变与哥林多前书的关系如何，仍有争议。",
      "letterSays": "保罗原本计划在去马其顿之前和之后都探访哥林多，再由他们送往犹太；他否认放弃这个计划是反复无常，说自己不去是为了顾惜他们。",
      "actsSays": "保罗从以弗所经马其顿到希腊，住了三个月，正要航往叙利亚时，一个阴谋使他改经马其顿折返。",
      "howTheyFit": "两份文本都让保罗从哥林多（使徒行传中为希腊）前往犹太：书信期待哥林多信徒送他去那里，使徒行传则让他正要从希腊航往叙利亚，那是去犹太的海路。使徒行传从未提及那次被放弃的两度探访，也没有提到由此招致的批评。佩利认为，有两条独立的线索——把使徒行传与哥林多前书4:17对读，以及哥林多后书2:1-4——各自表明计划在哥林多前书之前已经改变；第二条线索要求那封流泪写的信就是哥林多前书。",
      "alternatives": [
        {
          "label": "在哥林多前书之后改变",
          "statement": "许多现代注释者认为那封流泪写的信已经失传：在哥林多前书之后，保罗进行了一次令人忧伤的探访，并采纳了两度探访的计划，随后放弃了回程那一段，改为写信。因此，改变发生在哥林多前书之后。"
        },
        {
          "label": "路加的编修",
          "statement": "舍伦贝格把使徒行传20:3的阴谋和路线改变视为路加自己的编修，或许是对保罗改变计划的松散回响，而不是独立的佐证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-the-dropped-travel-plan"
    },
    {
      "id": "troas-and-the-wait-for-titus",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "2 Corinthians 2:12-13",
        "2 Corinthians 7:5-7"
      ],
      "actsReferences": [
        "Acts 16:8-11",
        "Acts 19:10",
        "Acts 20:1",
        "Acts 20:5-12"
      ],
      "personIds": [
        "person.titus"
      ],
      "placeIds": [
        "place.troas",
        "place.ephesus",
        "place.macedonia",
        "place.asia-province"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 4 (2 Corinthians), no. 8",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "In one journey between these two places, the epistle, and, in another journey between the same places, the history, makes him stop at this city.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Ryan S. Schellenberg",
          "work": "The First Pauline Chronologist? Paul's Itinerary in the Letters and in Acts",
          "year": "2015",
          "view": "Notes that 2 Corinthians 2:12 attests Paul at Troas and argues Luke drew most of the route from the letters, allowing that the detailed travel notes of Acts' return voyage may rest on other material."
        }
      ],
      "title": "特罗亚：福音的门开了，却不见提多",
      "summary": "哥林多后书说，保罗在前往马其顿的路上曾在特罗亚停留，并找到传福音的机会，这一站使徒行传没有记载。在回程中，使徒行传显示特罗亚已有一群固定的门徒，却从未叙述其起源。两份记述各自在一定程度上填补了对方的空白。",
      "letterSays": "保罗来到特罗亚传道，找到了机会，但因找不到提多而心中不安，便往马其顿去；提多在那里带着令人安慰的消息到来。",
      "actsSays": "使徒行传20:1只说保罗离开以弗所往马其顿去。几个月后返回时，他在特罗亚与聚集擘饼的门徒一起度过了一个星期。",
      "howTheyFit": "使徒行传预设特罗亚有一个教会，却从未说明它如何开始；在此之前，特罗亚只是一个渡口。书信所说去程中在那里得到的机会，提供了一个合理的开端，不过使徒行传19:10暗示道早已传遍亚西亚，特罗亚也包括在内。佩利指出，书信让保罗在一次旅程中停在特罗亚，使徒行传则是在另一次旅程中，这种吻合是基于或然性，而非明言的事实。使徒行传从未提到提多的名字，因此看不出它取材于这段经文。",
      "alternatives": [
        {
          "label": "书信作为路加的来源",
          "statement": "舍伦贝格指出哥林多后书2:12证实保罗到过特罗亚，并主张路加的路线大多取自书信，不过他也承认，回程中围绕特罗亚的详细旅行记录可能另当别论。"
        },
        {
          "label": "只是显而易见的港口",
          "statement": "特罗亚是亚西亚与马其顿之间的天然港口，因此两份文本无论如何都会提到它；这种吻合显示的是一致性，而不是独立的证明。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-troas-and-the-wait-for-titus"
    },
    {
      "id": "a-third-visit-to-corinth",
      "relation": "silence",
      "confidence": "medium-high",
      "letterReferences": [
        "2 Corinthians 1:15-16",
        "2 Corinthians 2:1",
        "2 Corinthians 12:14",
        "2 Corinthians 12:21",
        "2 Corinthians 13:1-2"
      ],
      "actsReferences": [
        "Acts 18:1-18",
        "Acts 19:8-10",
        "Acts 20:2-3",
        "Acts 20:31"
      ],
      "personIds": [],
      "placeIds": [
        "place.corinth",
        "place.ephesus",
        "place.greece"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. XI; New York 1849 edition, p. 90",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "for, from his first journey into Greece to his first imprisonment at Rome, with which the history concludes, the apostle's time is accounted for.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. XI; New York 1849 edition, p. 91",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "I own that I felt myself confounded by this text.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Victor Paul Furnish",
          "work": "II Corinthians (Anchor Bible 32A)",
          "year": "1984",
          "view": "Reads 2 Corinthians 2:1 and 13:2 as evidence of a painful interim visit to Corinth not narrated in Acts, and takes chapters 10-13 as a separate, later letter."
        },
        {
          "author": "Margaret E. Thrall",
          "work": "A Critical and Exegetical Commentary on the Second Epistle to the Corinthians (ICC)",
          "year": "1994-2000",
          "view": "Accepts a second, painful visit made from Ephesus before 2 Corinthians, which Acts does not record, and treats chapters 10-13 as a later letter."
        }
      ],
      "title": "第三次前来：一次未被记载的、令人忧伤的哥林多之访？",
      "summary": "哥林多后书似乎暗示保罗已到过哥林多两次，但在这封信之前，使徒行传只叙述了建立教会的那次停留。大多数注释者推定，保罗曾从以弗所作过一次短暂而令人忧伤的探访，使徒行传没有记载；佩利则数算了三次准备前来的时机，其中包括一个取消了的计划。使徒行传对以弗所那几年的简短概述，为这样一次行程留下了余地。",
      "letterSays": "保罗说他准备第三次前来，决意不再带着忧伤到他们那里，并像第二次在场时那样警告他们；这个短语的意思有争议。",
      "actsSays": "使徒行传叙述保罗在哥林多建立教会时住了十八个多月，接着在以弗所两年多，只作简短概述；它所说在希腊的三个月，通常定在这封信之后。",
      "howTheyFit": "如果第二次探访确有其事，最合适的是放在使徒行传用寥寥数节压缩的那几年中，从以弗所快速渡海前往（使徒行传19:8-10；使徒行传20:31）；而哥林多后书2:1——佩利的讨论没有涉及——正合一次不愉快的探访。佩利声称使徒行传交代了保罗的全部时间，这夸大了使徒行传的完整性。使徒行传既没有记载、也没有排除这次探访；它是从书信推论出来的，少数学者把它定在哥林多前书之前，而不是两封信之间。",
      "alternatives": [
        {
          "label": "准备前来，而非探访（佩利）",
          "statement": "佩利追随格劳秀斯，把“第三次”理解为保罗第三次准备前来，把一个取消了的计划也算在内（哥林多后书1:15-16），并把哥林多后书13:2理解为预期中的第二次在场。大多数现代注释者认为这种解读牵强。"
        },
        {
          "label": "合成的书信",
          "statement": "许多学者，包括弗尼什和思罗尔，认为哥林多后书10-13章是另一封较晚的信。这样，哥林多后书1:15-16就不能像佩利的论证所假定的那样，确定哥林多后书13:1-2的意思，不过第二次探访的推论依然成立。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-a-third-visit-to-corinth"
    },
    {
      "id": "first-day-of-the-week-and-the-lords-supper",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 10:16-17",
        "1 Corinthians 11:20-26",
        "1 Corinthians 16:2"
      ],
      "actsReferences": [
        "Acts 2:42",
        "Acts 2:46",
        "Acts 20:7",
        "Acts 20:11"
      ],
      "personIds": [],
      "placeIds": [
        "place.troas",
        "place.corinth",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Willy Rordorf",
          "work": "Sunday: The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church",
          "year": "1968",
          "view": "Traces Christian first-day worship to the earliest communities and treats 1 Corinthians 16:2 and Acts 20:7 as early evidence for it."
        },
        {
          "author": "Samuele Bacchiocchi",
          "work": "From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity",
          "year": "1977",
          "view": "Argues neither passage proves regular Sunday worship and that Sunday observance arose in the second century, centred on Rome."
        }
      ],
      "title": "七日的第一日与擘饼",
      "summary": "哥林多前书和使徒行传都特别提到保罗的教会中七日的第一日：保罗吩咐哥林多信徒在那一天把钱留出来，使徒行传则显示特罗亚的信徒在那一天聚集擘饼。两者都没有说哥林多信徒在那一天聚会，因此这一关联只是一种提示，而非证明。",
      "letterSays": "保罗吩咐每个哥林多信徒每周在第一日把钱留出来，并责备他们在吃主的晚餐、领饼和杯的聚会中的种种弊端。",
      "actsSays": "在特罗亚，信徒在七日的第一日聚集擘饼，保罗在半夜之后擘饼；更早时，耶路撒冷的信徒专心擘饼。",
      "howTheyFit": "两份文本在一点上相交：两者都把七日的第一日看作公元50年代与保罗有关的会众中的一个标记。保罗选择那一天把钱留出来，暗示这一天有反复出现的意义，而使徒行传提供了在那一天的一次聚会，不过使徒行传20:7按犹太人的算法可能指星期六晚上。保罗自己用擘饼指主的晚餐（哥林多前书10:16），这支持把使徒行传的这个用语理解为主的晚餐，不过使徒行传2:46把它与在家中用饭联系起来。",
      "alternatives": [
        {
          "label": "实际安排，而非礼仪",
          "statement": "巴基奥基等人把哥林多前书16:2理解为在家中私下储蓄，把使徒行传20:7理解为一次性的星期六晚上的送别，因此两处都不显示固定的第一日崇拜；他们把这种崇拜的年代定得较晚。"
        },
        {
          "label": "早期的每周惯例",
          "statement": "罗多夫主张，第一日的聚会可以追溯到最早的教会，根源在于复活后的显现，而这些经文属于其最早的见证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-first-day-of-the-week-and-the-lords-supper"
    },
    {
      "id": "romans-written-from-corinth",
      "relation": "undesigned-coincidence",
      "confidence": "medium-high",
      "letterReferences": [
        "Romans 15:25-26",
        "Romans 16:1-2",
        "Romans 16:21",
        "Romans 16:23",
        "1 Corinthians 1:14",
        "2 Corinthians 9:1-5"
      ],
      "actsReferences": [
        "Acts 18:1-11",
        "Acts 18:18",
        "Acts 20:1-3",
        "Acts 20:4",
        "Acts 20:16",
        "Acts 24:17"
      ],
      "personIds": [
        "person.phoebe",
        "person.gaius",
        "person.erastus",
        "person.timothy",
        "person.sopater"
      ],
      "placeIds": [
        "place.corinth",
        "place.cenchreae",
        "place.greece",
        "place.achaia",
        "place.macedonia",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. II (Epistle to the Romans), No. II; New York 1849 edition, p. 22",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "would the author of a forgery, who sought to gain credit to a spurious letter by congruities depending upon the time and place in which the letter was supposed to be written, have left that time and place to be made out in a manner so obscure and indirect as this is?",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. II (Epistle to the Romans), No. II; New York 1849 edition, p. 26",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The Epistle to the Romans is posterior even to the Second Epistle to the Corinthians; because it speaks of a contribution in Achaia being completed, which the Second Epistle to the Corinthians, chap. viii., is only soliciting.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. II (Epistle to the Romans), No. II; New York 1849 edition, p. 29",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Cenchrea adjoined to Corinth; St. Paul therefore, at the time of writing the letter, was in the neighborhood of the woman whom he thus recommends.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Joseph A. Fitzmyer",
          "work": "Romans (Anchor Bible 33)",
          "year": "1993",
          "view": "Places the writing at Corinth during the three months of Acts 20:2-3, in the later 50s."
        },
        {
          "author": "T. W. Manson",
          "work": "St. Paul's Letter to the Romans - and Others (Bulletin of the John Rylands Library 31)",
          "year": "1948",
          "view": "Proposed that a copy of chapters 1-15 with chapter 16 attached was sent to Ephesus."
        },
        {
          "author": "Harry Y. Gamble",
          "work": "The Textual History of the Letter to the Romans",
          "year": "1977",
          "view": "Argues from the manuscript tradition that chapter 16 belonged to the original letter to Rome."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues Acts was written in the early second century by an author who used Paul's letters."
        }
      ],
      "title": "罗马书写于哥林多，在希腊的三个月期间",
      "summary": "罗马书从未提到写作地点，但其中的细节指向使徒行传20:2-3所说在希腊的三个月期间的哥林多：保罗即将把马其顿和亚该亚的捐款带往耶路撒冷，推荐附近坚革里的非比，并转达接待他的该犹和城中司库以拉都的问候。",
      "letterSays": "保罗正要带着马其顿和亚该亚的捐款往耶路撒冷去，推荐坚革里教会的仆人非比，并转达该犹、以拉都和提摩太的问候。",
      "actsSays": "保罗走遍马其顿之后，在希腊住了三个月，正要航往叙利亚时，一个阴谋使他改经马其顿折返，赶着要在五旬节前到达耶路撒冷。",
      "howTheyFit": "每条线索都是间接的。坚革里——使徒行传18:18说保罗在那里剪了头发——是哥林多的东港；哥林多前书1:14把一位该犹与哥林多联系起来；罗马书把亚该亚的捐款视为已经预备好，而哥林多后书9:1-5仍在敦促。罗马书16:21转达提摩太和所西巴德的问候，使徒行传20:4则说提摩太和所巴特（很可能与所西巴德是同一人）与保罗一同从希腊出发。使徒行传20:2-3既没有提到哥林多，也没有提到捐款，捐款到使徒行传24:17才出现，因此看不出使徒行传取材于罗马书。",
      "alternatives": [
        {
          "label": "使徒行传使用了保罗的书信",
          "statement": "理查德·佩尔沃等人主张路加使用了保罗的书信。按这种看法，使徒行传所说在希腊的停留可能是罗马书旅行计划的回响，而这种一致只算一个见证，不算两个。"
        },
        {
          "label": "罗马书16章作为单独的短笺",
          "statement": "有些人追随T. W. 曼森，把罗马书16章读作写给以弗所的一封单独短笺，这如今是少数派观点。这样，非比、该犹和以拉都所定位的就是那封短笺，而不是第1-15章；后者的背景只能单凭捐款计划来判断。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-romans-written-from-corinth"
    },
    {
      "id": "corinth-the-farthest-point-so-far",
      "relation": "undesigned-coincidence",
      "confidence": "low",
      "letterReferences": [
        "2 Corinthians 10:13-16",
        "Romans 15:19",
        "Romans 15:24-28"
      ],
      "actsReferences": [
        "Acts 16:11-12",
        "Acts 17:1",
        "Acts 17:10",
        "Acts 17:15",
        "Acts 18:1",
        "Acts 18:18-22",
        "Acts 19:21",
        "Acts 20:1-2"
      ],
      "personIds": [],
      "placeIds": [
        "place.corinth",
        "place.cenchreae",
        "place.philippi",
        "place.thessalonica",
        "place.berea",
        "place.athens",
        "place.rome",
        "place.spain",
        "place.illyricum"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. XII; New York 1849 edition, p. 94",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "So that Corinth was the last place which he visited in the peninsula: was the place from which he returned into Asia; and was, as such, the boundary and limit of his progress.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. XII; New York 1849 edition, p. 94",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "But from Corinth he returned home; every part therefore beyond that city might probably be said as it is said in the passage before us, to be unvisited.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Linda L. Belleville",
          "work": "2 Corinthians (IVP New Testament Commentary)",
          "year": "1996",
          "view": "Reads the passage as Paul keeping to the Gentile field God assigned him, tied to the agreement of Galatians 2:9, and suggests the regions beyond may have included parts of the Balkans."
        }
      ],
      "title": "哥林多：保罗到那时为止行程的最远点",
      "summary": "在哥林多后书中，保罗把哥林多视为他的宣教已到达的界限，并希望在它以外的地方传道。使徒行传的行程记录与此相合：他第一次在欧洲的旅程依次经过腓立比、帖撒罗尼迦、比里亚、雅典、哥林多，然后从哥林多的港口折返东行。这处措辞笼统，主要关乎宣教的地域，因此这一巧合并不显著。",
      "letterSays": "保罗说神分派给他的工场远达哥林多，并希望随着他们信心增长，他可以在他们以外的地区传福音。",
      "actsSays": "保罗在欧洲的第一次旅程从腓立比经帖撒罗尼迦、比里亚和雅典到哥林多——这是他停留最久的一站——然后航向东方。后来他立定心意要去看罗马。",
      "howTheyFit": "佩利认为这个短语适合哥林多，却不适合腓立比或帖撒罗尼迦，因为保罗从那两地又走得更远；而使徒行传的路线虽是为了别的缘故而讲述，却使哥林多成为折返点。但帖撒罗尼迦以西和西北的地区同样未曾去过，而且保罗描述的是分派给他的工场，不是里程。那些以外的地方可能是罗马和西班牙（使徒行传19:21；罗马书15:24-28），也可能是巴尔干的地区，例如以利里古（罗马书15:19），而使徒行传20:1-2的马其顿之行或许到过那里。",
      "alternatives": [
        {
          "label": "宣教工场，而非行程",
          "statement": "许多现代读者把这段经文理解为关于神分派给保罗的地域的主张，用以回应侵入这地域的对手。按这种读法，它对他行程的范围所言甚少。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-corinth-the-farthest-point-so-far"
    },
    {
      "id": "weak-in-person-and-the-orator-of-acts",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 2:1-4",
        "2 Corinthians 10:1",
        "2 Corinthians 10:10",
        "2 Corinthians 11:6"
      ],
      "actsReferences": [
        "Acts 14:12",
        "Acts 17:18",
        "Acts 17:22-34",
        "Acts 24:10-21",
        "Acts 26:1-29"
      ],
      "personIds": [
        "person.barnabas",
        "person.felix",
        "person.agrippa",
        "person.festus"
      ],
      "placeIds": [
        "place.lystra",
        "place.athens",
        "place.areopagus",
        "place.caesarea",
        "place.corinth"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "E. A. Judge",
          "work": "Paul's Boasting in Relation to Contemporary Professional Practice (Australian Biblical Review 16)",
          "year": "1968",
          "view": "Argues Paul's critics measured him against professional orators and that he refused their conventions."
        },
        {
          "author": "Bruce W. Winter",
          "work": "Philo and Paul among the Sophists",
          "year": "1997",
          "view": "Argues Paul deliberately renounced sophistic rhetorical display at Corinth and was judged by its standards."
        },
        {
          "author": "Martin Dibelius",
          "work": "Studies in the Acts of the Apostles",
          "year": "1956",
          "view": "Treats the Acts speeches as Luke's own compositions, following the practice of ancient historians."
        }
      ],
      "title": "当面软弱、说话外行，对照使徒行传中的演说家",
      "summary": "保罗在哥林多的批评者认为他当面毫不出众、口才拙劣，他也承认自己在言辞上没有受过训练；然而使徒行传大多把他描绘成大胆而有成效的演说家。这种张力是真实的，但有限：书信报道的是对手的指控，以及演说家常有的自谦之词，而使徒行传中的演讲经过浓缩，带有路加的风格，并且强调效果多于修饰。",
      "letterSays": "批评者说他的信有力，本人却软弱，言语也拙劣；保罗重述他当面卑微的指控，并承认自己在言辞上不擅长，在知识上却不然。",
      "actsSays": "路司得人称保罗为汉密士，因为他是领头说话的；使徒行传让他在雅典以及在腓力斯和亚基帕面前发表正式演说，不过雅典的一些哲学家轻蔑地称他为信口开河的人。",
      "howTheyFit": "这两幅图画不必互相排斥。哥林多后书10:10报道的是怀有敌意的批评者，他们很可能以职业标准来衡量；保罗的让步用了一个指外行人的词，而哥林多前书2:1-4说他在哥林多刻意避免雄辩。使徒行传强调效果多于修饰，并且本身也记载了在雅典受到的讥诮（使徒行传17:18）。其中的演讲经过浓缩，用的是路加的风格，正如古代史家撰写演讲的方式；许多人认为它们概述了保罗所说的内容，但不能显示他说话时听起来如何。",
      "alternatives": [
        {
          "label": "真正的差异",
          "statement": "批判学者常看到真实的落差：使徒行传把保罗塑造成路加的读者会钦佩的雄辩演说家，书信却显示一个连他自己的归信者都可能轻视的讲者。按这种看法，使徒行传把保罗理想化了。"
        },
        {
          "label": "刻意拒绝修辞",
          "statement": "另有人认为，书信本身就富于修辞技巧，因此保罗的自谦是刻意拒绝诡辩家那种炫耀的风格，而不是承认软弱；这会使两幅肖像更为接近。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-weak-in-person-and-the-orator-of-acts"
    },
    {
      "id": "signs-and-wonders-in-the-gentile-mission",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "Romans 15:18-19",
        "2 Corinthians 12:12",
        "Galatians 3:5"
      ],
      "actsReferences": [
        "Acts 14:3",
        "Acts 14:8-10",
        "Acts 15:12",
        "Acts 18:1-18",
        "Acts 19:11-12",
        "Acts 28:8-9"
      ],
      "personIds": [
        "person.barnabas",
        "person.lystra-lame",
        "person.publius"
      ],
      "placeIds": [
        "place.iconium",
        "place.lystra",
        "place.jerusalem",
        "place.ephesus",
        "place.malta",
        "place.corinth",
        "place.galatia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. XVI (The Conclusion), proposition VII; New York 1849 edition, p. 259",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Let it be remembered that the Acts of the Apostles describe various particular miracles wrought by St. Paul, which in their nature answer to the terms and expressions which we have seen to be used by St. Paul himself.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. XVI (The Conclusion), proposition VII; New York 1849 edition, p. 259",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "I need not add that, in two also of the quotations, he has advanced his assertion in the face of those persons amongst whom he declares the miracles to have been wrought.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Jacob Jervell",
          "work": "The Unknown Paul: Essays on Luke-Acts and Early Christian History",
          "year": "1984",
          "view": "Argues Paul's letters show him as a miracle-working charismatic, supporting this side of Acts' portrait."
        },
        {
          "author": "Graham H. Twelftree",
          "work": "Paul and the Miraculous: A Historical Reconstruction",
          "year": "2013",
          "view": "Argues miracles were integral to Paul's mission and that the letters and Acts broadly agree on this."
        },
        {
          "author": "Ernst Haenchen",
          "work": "The Acts of the Apostles: A Commentary",
          "year": "1971",
          "view": "Regards many of Acts' miracle stories about Paul, such as the healing cloths at Ephesus, as legendary."
        }
      ],
      "title": "保罗宣教中的神迹奇事，虽然哥林多没有记载",
      "summary": "保罗的书信和使徒行传都认为神迹伴随着他在外族人中的宣教：罗马书和哥林多后书使用“神迹奇事”这一成对的用语，而使徒行传把它用在保罗和巴拿巴身上。然而，使徒行传没有记载在哥林多的任何神迹，而保罗说那里曾行过这样的神迹。双方一致的是这项主张；神迹是否发生，是另一层的判断。",
      "letterSays": "保罗说基督借着他、以神迹、奇事和圣灵的能力作工，提醒哥林多信徒使徒的凭据曾在他们中间显明，并举出在加拉太人中间所行的神迹。",
      "actsSays": "主在以哥念借保罗和巴拿巴施行神迹奇事，他们在耶路撒冷报告这些神迹，使徒行传还叙述了在路司得、以弗所和马尔他岛的医治。",
      "howTheyFit": "保罗向见过这些神迹的读者提出这项主张（哥林多后书12:12；加拉太书3:5，或许就是使徒行传14章的那些教会），也向一个他尚未探访过的教会提出（罗马书15:18-19）。书信没有叙述任何具体的神迹，因此使徒行传的故事不可能来自书信；使徒行传也没有记载在哥林多的神迹，因此它并非单纯为书信作注脚。这个成对的用语是常见的圣经惯用语，因此措辞相同并不显示依赖关系。批评者常认为使徒行传中的某些神迹，例如医病的布块，经过了渲染。",
      "alternatives": [
        {
          "label": "被渲染的传统",
          "statement": "许多批判学者承认保罗被认为行过医治，但认为使徒行传的记述，例如从他身上带走的布块，是传说性的增衍，并把保罗自己的提及理解为灵恩性的主张，而非经过证实的事件。"
        },
        {
          "label": "对手的标准",
          "statement": "有些人把“使徒的凭据”理解为保罗的对手的口号，保罗勉强回应，转而强调软弱；因此，神迹在他的自我认识中所占的分量，不如使徒行传所暗示的那样重。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-signs-and-wonders-in-the-gentile-mission"
    },
    {
      "id": "dangers-from-jews-and-gentiles",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "2 Corinthians 4:8-9",
        "2 Corinthians 6:5",
        "2 Corinthians 11:24",
        "2 Corinthians 11:26"
      ],
      "actsReferences": [
        "Acts 9:29",
        "Acts 13:13-14",
        "Acts 13:50",
        "Acts 14:2-5",
        "Acts 14:19",
        "Acts 16:19-22",
        "Acts 17:5-9",
        "Acts 17:13",
        "Acts 18:12-17",
        "Acts 19:23-41"
      ],
      "personIds": [
        "person.barnabas",
        "person.silas",
        "person.jason",
        "person.gallio",
        "person.demetrius"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.perga",
        "place.pisidian-antioch",
        "place.iconium",
        "place.lystra",
        "place.philippi",
        "place.thessalonica",
        "place.berea",
        "place.corinth",
        "place.ephesus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul Evinced",
          "year": "1790 (New York edition, 1849)",
          "locator": "ch. IV (Second Epistle to the Corinthians), No. IX, on 2 Corinthians 11:24-25; New York 1849 edition, p. 84",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the history, though silent with respect to many of the facts here enumerated, has left space for the existence of these facts, consistent with the fidelity of its own narration.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Jack T. Sanders",
          "work": "The Jews in Luke-Acts",
          "year": "1987",
          "view": "Argues Luke-Acts presents Jewish opposition as a recurring polemical pattern."
        },
        {
          "author": "John T. Fitzgerald",
          "work": "Cracks in an Earthen Vessel: An Examination of the Catalogues of Hardships in the Corinthian Correspondence",
          "year": "1988",
          "view": "Reads Paul's hardship catalogues against Greco-Roman traditions about the sage's endurance of trials."
        }
      ],
      "title": "来自同胞和外族人的危险；暴乱",
      "summary": "哥林多后书列出来自保罗同胞和外族人的危险，在城里、在旷野，还有暴乱。使徒行传在许多地方显示同样的模式：从彼西底的安提阿到哥林多都有犹太人的反对，在腓立比和以弗所则有外族人群众。双方一致的是模式；书信中所说江河和盗贼的危险，在使徒行传中没有对应的记载。",
      "letterSays": "保罗在他的苦难中列出：多次旅行，江河的危险、盗贼的危险、来自本国同胞和外族人的危险，在城里、旷野和海上的危险，还有鞭打、监禁和暴乱。",
      "actsSays": "犹太人在耶路撒冷谋害保罗，并从彼西底的安提阿到哥林多一路煽动反对；外族人群众在腓立比和以弗所发动暴乱，攻击他和他的同伴。",
      "howTheyFit": "使徒行传为书信中的若干类别提供了实例，而书信以保罗自己的口吻证实了使徒行传所叙述的模式：来自犹太人和外族人双方的反对，往往发生在城市中。同一封信提到五次会堂鞭刑（哥林多后书11:24），使徒行传从未提及，这显示来自犹太人的敌意不只是路加的一个主题，不过使徒行传中反复出现的场景可能经过程式化处理。江河和盗贼常被联系到从别加到彼西底的安提阿的道路（使徒行传13:14），但使徒行传没有记载这类事件。",
      "alternatives": [
        {
          "label": "路加的框架",
          "statement": "有些批评者，例如杰克·T. 桑德斯，认为使徒行传中反复出现的犹太人煽动暴乱，是路加强加的论战性模式，因此即使保罗证实了一般性的反对，个别场景仍可能经过程式化处理。"
        },
        {
          "label": "惯常的清单",
          "statement": "苦难清单是道德家之间的一种文学形式，因此这些类别可能是修辞性、概括性的，而非具体事件的记录，这使它与使徒行传的任何对应在本质上都是松散的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-dangers-from-jews-and-gentiles"
    },
    {
      "id": "imprisonments-more-than-acts-records",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "2 Corinthians 6:5",
        "2 Corinthians 11:23",
        "Romans 16:7",
        "2 Corinthians 1:8-10",
        "1 Corinthians 15:32"
      ],
      "actsReferences": [
        "Acts 16:23-40",
        "Acts 19:23-41",
        "Acts 21:33-28:31"
      ],
      "personIds": [
        "person.silas"
      ],
      "placeIds": [
        "place.philippi",
        "place.ephesus",
        "place.jerusalem",
        "place.caesarea",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "first-clement-lightfoot",
          "author": "Clement of Rome",
          "work": "First Epistle of Clement to the Corinthians",
          "translator": "J. B. Lightfoot",
          "year": "1891",
          "locator": "1 Clement 5:5",
          "url": "https://www.earlychristianwritings.com/text/1clement-lightfoot.html",
          "publicDomain": true,
          "quote": "After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "G. S. Duncan",
          "work": "St Paul's Ephesian Ministry",
          "year": "1929",
          "view": "Reconstructs an imprisonment at Ephesus, unrecorded in Acts, and places some of the captivity letters there."
        }
      ],
      "title": "比使徒行传所记载更多的监禁",
      "summary": "保罗的书信所说的监禁，比使徒行传所叙述的多。保罗写哥林多后书和罗马书时，把监禁列为他的苦难之一，并点名两位与他一同坐监的人，然而使徒行传到那时只记载了在腓立比监狱里的一夜。使徒行传是有所选择，而非互相矛盾；后来《革利免一书》更说保罗曾被监禁七次。",
      "letterSays": "保罗在耶路撒冷被捕之前写信，把监禁列为他的苦难之一，声称自己受监禁比对手更多，并问候与他一同坐监的安多尼古和犹尼亚。",
      "actsSays": "在那次被捕之前，使徒行传叙述了一次监禁，就是与西拉在腓立比过的一夜；在耶路撒冷、该撒利亚和罗马的长期拘押，则发生在这些书信写成之后。",
      "howTheyFit": "使徒行传从未声称列出所有苦难，因此书信较多的数目与它所说的毫无矛盾。这两封信都没有争议，并且早于使徒行传，因此这一差距显示使徒行传的选择性有多强。后来的传统更进一步：《革利免一书》5写于罗马，通常定于一世纪末前后，说保罗被监禁七次，比使徒行传为他整个一生所显示的还多，不过这个数字可能是约数或象征性的。",
      "alternatives": [
        {
          "label": "在以弗所的监禁",
          "statement": "邓肯等人根据在亚西亚所受致命的苦难（哥林多后书1:8-10）和与野兽搏斗（哥林多前书15:32），重构出一次在以弗所的监禁。使徒行传19章显示那里有危险，却没有逮捕，也没有任何直接证据证实这次监禁。"
        },
        {
          "label": "较宽松的含义",
          "statement": "罗马书16:7可能是说安多尼古和犹尼亚分别被监禁，而非与保罗一同，也可能是比喻意义上的被掳。哥林多后书中复数的监禁依然存在，而且没有任何一种读法会与使徒行传产生冲突。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-imprisonments-more-than-acts-records"
    },
    {
      "id": "synagogue-first-and-five-floggings",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Romans 1:16",
        "Romans 11:13-14",
        "1 Corinthians 9:20",
        "2 Corinthians 11:24",
        "Galatians 2:7-9"
      ],
      "actsReferences": [
        "Acts 9:20",
        "Acts 13:5",
        "Acts 13:14",
        "Acts 13:46-47",
        "Acts 14:1",
        "Acts 16:22-23",
        "Acts 17:1-2",
        "Acts 17:10",
        "Acts 17:17",
        "Acts 18:4-6",
        "Acts 19:8-9",
        "Acts 22:19",
        "Acts 26:11",
        "Acts 28:17-28"
      ],
      "personIds": [
        "person.barnabas",
        "person.peter"
      ],
      "placeIds": [
        "place.damascus",
        "place.cyprus",
        "place.pisidian-antioch",
        "place.iconium",
        "place.thessalonica",
        "place.berea",
        "place.athens",
        "place.corinth",
        "place.ephesus",
        "place.rome",
        "place.judea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter IV, No. IX",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "These particulars cannot be extracted out of the Acts of the Apostles; which proves, as hath been already observed, that the epistle was not framed from the history",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Paula Fredriksen",
          "work": "Paul: The Pagans' Apostle",
          "year": "2017",
          "view": "Paul witnessed to Jews as well as Gentiles; the disciplinary lashings of 2 Corinthians 11:24 presuppose synagogue settings."
        },
        {
          "author": "Markus Oehler",
          "work": "The Punishment of Thirty-Nine Lashes (2 Corinthians 11:24) and the Place of Paul in Judaism, Journal of Biblical Literature",
          "year": "2021",
          "view": "Diaspora synagogues could not legally impose corporal punishment; Paul received the lashes from local courts in Judea or Galilee, not by voluntary submission."
        },
        {
          "author": "Jack T. Sanders",
          "work": "The Jews in Luke-Acts",
          "year": "1987",
          "view": "Reads Luke's repeated scenes of Jewish rejection as a hostile theological construction rather than neutral reporting."
        }
      ],
      "title": "先是犹太人：在会堂传道与五次鞭刑",
      "summary": "书信和使徒行传都认为，保罗这位外族人的使徒不断向犹太人传道。罗马书让福音先临到犹太人；使徒行传显示保罗在一座又一座城里先从会堂开始。哥林多后书还提到五次来自犹太人的鞭刑，使徒行传从未提及；这可能证实他持续与会堂接触，不过这些鞭刑发生在哪里，仍有争论。",
      "letterSays": "罗马书让福音先临到犹太人；这位外族人的使徒希望救他同胞中的一些人，并为了犹太人而迁就他们；犹太人五次打他三十九下。",
      "actsSays": "保罗在一座又一座城里先在会堂传道，说这道必须先传给犹太人，遭到反对时就转向外族人；没有记载犹太人施加的鞭刑。",
      "howTheyFit": "书信让犹太人居先，并显示保罗寻求他们；使徒行传把这变成反复出现的先会堂的模式。罗马书1:16和使徒行传13:46都有犹太人居先的观念，因此使徒行传在此可能反映了源自保罗的传统。使徒行传没有提到的鞭刑则是独立的：如果它们是会堂的惩戒，保罗就是继续进入会堂并接受其管辖，正如使徒行传所暗示的；而使徒行传本身也显示会堂惩罚信徒（使徒行传22:19；使徒行传26:11）。",
      "alternatives": [
        {
          "label": "路加的模式",
          "statement": "许多批评者把反复出现的先会堂、后外族人的次序，理解为路加的神学框架，而非记录；加拉太书2:7-9把保罗分派给外族人，把彼得分派给受割礼的人，这可能暗示保罗在会堂的工作比使徒行传所描绘的少。"
        },
        {
          "label": "在犹太受鞭刑",
          "statement": "厄勒主张，散居各地的会堂在法律上不能施行体罚，因此是犹太或加利利的地方法庭施加这些鞭刑；若是这样，它们对使徒行传所描述的那些城市中的会堂传道就所言甚少。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-synagogue-first-and-five-floggings"
    },
    {
      "id": "three-shipwrecks-before-malta",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "2 Corinthians 11:25-26",
        "2 Corinthians 2:1",
        "2 Corinthians 13:1",
        "2 Corinthians 11:16-21"
      ],
      "actsReferences": [
        "Acts 9:30",
        "Acts 11:25",
        "Acts 13:4",
        "Acts 13:13",
        "Acts 14:25-26",
        "Acts 16:10-11",
        "Acts 18:18-22",
        "Acts 27:39-28:1"
      ],
      "personIds": [
        "person.barnabas"
      ],
      "placeIds": [
        "place.malta",
        "place.tarsus",
        "place.cyprus",
        "place.troas",
        "place.macedonia",
        "place.cenchreae",
        "place.ephesus",
        "place.caesarea",
        "place.antioch",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter IV, No. IX",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "it is not unlikely that, in the course of three or four years, he might undertake many short voyages to neighboring countries, in the navigating of which we may be allowed to suppose that some of those disasters and shipwrecks befell him",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "马尔他之前的三次船难，使徒行传都没有记载",
      "summary": "到写哥林多后书的时候，保罗已经遭遇船难三次，并在深海里度过一昼一夜。使徒行传叙述了几次较早的航行，却没有船难；它唯一的船难在马尔他，发生在多年以后。使徒行传是沉默，而非矛盾，并为这些船难留下了余地。",
      "letterSays": "保罗在他的苦难中算上三次船难、在深海中的一昼一夜，以及海上的危险，这一切都在写这封信之前。",
      "actsSays": "使徒行传报道了较早往返于塞浦路斯、旁非利亚、马其顿和叙利亚的几次渡海，都没有提到意外；它唯一的船难在马尔他，发生在哥林多后书写成多年之后。",
      "howTheyFit": "这些数目从不冲突：使徒行传在哥林多后书之前没有报道任何船难，因此三次未被记载的船难与它毫无矛盾，加上马尔他则至少有四次。使徒行传很快略过一些长时期，例如保罗在大数的那些年，直到巴拿巴去找他，这为未被记载的航行留下了余地；佩利认为有些船难发生在那时，这是推测。哥林多后书本身暗示了一次使徒行传没有记载的第二次哥林多之访（哥林多后书2:1；哥林多后书13:1），很可能是从以弗所乘船前往。",
      "alternatives": [
        {
          "label": "程式化的清单",
          "statement": "这份清单位于保罗自己称为愚妄的夸口之中（哥林多后书11:16-21），可能经过修辞上的塑造，因此不必拘泥于其中的数字。即便如此，使徒行传中没有任何内容与它们矛盾。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-three-shipwrecks-before-malta"
    },
    {
      "id": "collection-surfaces-only-at-acts-24-17",
      "relation": "undesigned-coincidence",
      "confidence": "medium",
      "letterReferences": [
        "Romans 15:25-28",
        "1 Corinthians 16:1-4",
        "2 Corinthians 8:1-9:15"
      ],
      "actsReferences": [
        "Acts 11:27-30",
        "Acts 19:21",
        "Acts 20:1-6",
        "Acts 20:16",
        "Acts 21:17-26",
        "Acts 24:17"
      ],
      "personIds": [
        "person.felix"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.macedonia",
        "place.achaia",
        "place.corinth",
        "place.caesarea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter II, No. I",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "might induce us, perhaps, to question the consistency of the two records, did not a very accidental reference, in another part of the same history, afford us sufficient ground to believe that this silence was omission",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Argues that the author of Acts knew and used Paul's letters, so its silences and agreements need not be independent."
        }
      ],
      "title": "捐款：在书信中居于核心，在使徒行传中只是顺带一提",
      "summary": "罗马书和两封致哥林多信徒的书信把为耶路撒冷贫穷信徒的捐款当作一项重大工作；使徒行传叙述了运送捐款的旅程，却没有说明其目的。只有在保罗于腓力斯面前申辩时，使徒行传才提到他是带着周济穷人的馈赠和供物而来。这句顺带的话与书信相合，却看不出是为了与书信对应而设计的。",
      "letterSays": "保罗正把马其顿和亚该亚的捐款带给耶路撒冷的贫穷信徒，这是外族人所欠的债；哥林多被吩咐每周储存，哥林多后书则敦促他们完成这件事。",
      "actsSays": "使徒行传叙述前往耶路撒冷的旅程，却没有说明其目的；只有在腓力斯面前，保罗才提到他过了几年后来到，带着周济本族穷人的馈赠和供物。",
      "howTheyFit": "罗马书点明了这笔钱、捐献者和旅程；使徒行传提供了旅程，并在好几章之后顺带提到馈赠，而捐款正好可以解释这些馈赠。佩利判断，没有读者会怀疑这个子句是为了弥补叙事的遗漏而加上的。它的措辞与书信不同，这与独立的知识相合，但不能证明这一点。使徒行传11:27-30的饥荒救济是较早的、另一笔馈赠。",
      "alternatives": [
        {
          "label": "另一笔馈赠",
          "statement": "使徒行传24:17说的是给保罗本族的馈赠和供物，或许是圣殿献祭（参使徒行传21:26），而书信则把这笔钱指定给贫穷的信徒；有些人怀疑路加指的是这笔捐款，或认为他为了一位总督而改写了它。"
        },
        {
          "label": "刻意淡化",
          "statement": "使徒行传的第一人称叙述者参与了这次旅程（使徒行传20:5-6），因此它的沉默看来是有意的；如果路加也像佩尔沃所主张的那样知道这些书信，这处顺带的提及可能是经过控制的，而非偶然。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-collection-surfaces-only-at-acts-24-17"
    },
    {
      "id": "delegates-of-the-collection",
      "relation": "undesigned-coincidence",
      "confidence": "medium",
      "letterReferences": [
        "1 Corinthians 16:3-4",
        "2 Corinthians 8:16-23",
        "2 Corinthians 9:3-5"
      ],
      "actsReferences": [
        "Acts 20:2-6",
        "Acts 21:29",
        "Acts 24:17",
        "Acts 27:2"
      ],
      "personIds": [
        "person.sopater",
        "person.aristarchus",
        "person.secundus",
        "person.gaius",
        "person.timothy",
        "person.tychicus",
        "person.trophimus",
        "person.titus"
      ],
      "placeIds": [
        "place.berea",
        "place.thessalonica",
        "place.derbe",
        "place.asia-province",
        "place.macedonia",
        "place.achaia",
        "place.troas",
        "place.philippi",
        "place.corinth",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [],
      "title": "带着馈赠的教会代表与使徒行传20:4的名单",
      "summary": "两封致哥林多信徒的书信计划由教会选出的同伴随捐款同行，免得有人在钱财上指控保罗。使徒行传20:4没有说明原因，列出七个来自不同地区的人从希腊陪同保罗，后来又说其中一人在耶路撒冷。书信或许可以解释使徒行传所记载的这一行人，不过使徒行传从未称他们为代表。",
      "letterSays": "哥林多要认可送捐款的人；一位由众教会选出的弟兄与其他使者一起和保罗同行，免得有人在他经手钱财的事上挑剔他。",
      "actsSays": "使徒行传没有解释，就列出七个人陪同保罗往亚西亚去：比里亚人所巴特，帖撒罗尼迦人亚里达古和西公都，特庇人该犹，提摩太，以及亚西亚人推基古和特罗非摩。",
      "howTheyFit": "书信可以解释使徒行传没有解释的事：为什么来自不同地区的人在这时与保罗同行。哥林多后书9:4预期有马其顿人与保罗一同到哥林多；使徒行传列出马其顿人与他一同离开希腊，后来又说特罗非摩在耶路撒冷，亚里达古在前往罗马的航程上。这些人的家乡和这样的组合不能从书信中得出，不过其中好几个名字在书信中出现。使徒行传从未称这些人为代表，因此这种认定是一种推论，尽管是广为接受的推论。",
      "alternatives": [
        {
          "label": "旅行团队",
          "statement": "使徒行传可能只是列出保罗的旅行团队；它从未提到钱，也没有称他们为使者。"
        },
        {
          "label": "有意的省略",
          "statement": "使徒行传的第一人称叙述者加入了这次旅程（使徒行传20:5-6），使徒行传后来也提到馈赠（使徒行传24:17），因此这份未加解释的名单可能反映了有意略去钱的事，而不是不知情。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-delegates-of-the-collection"
    },
    {
      "id": "donor-churches-and-the-acts-20-4-list",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "Romans 15:26",
        "1 Corinthians 16:1-4",
        "2 Corinthians 8:1-5",
        "2 Corinthians 9:2"
      ],
      "actsReferences": [
        "Acts 20:4",
        "Acts 16:1-2",
        "Acts 19:29"
      ],
      "personIds": [
        "person.sopater",
        "person.aristarchus",
        "person.secundus",
        "person.gaius",
        "person.timothy",
        "person.tychicus",
        "person.trophimus"
      ],
      "placeIds": [
        "place.macedonia",
        "place.achaia",
        "place.corinth",
        "place.galatia",
        "place.asia-province",
        "place.berea",
        "place.thessalonica",
        "place.derbe",
        "place.lystra",
        "place.philippi"
      ],
      "sources": [],
      "modernScholarship": [],
      "title": "书信中的捐献教会，对照使徒行传20:4的同伴",
      "summary": "书信中提到的捐献教会，与使徒行传20:4所列的同伴并不相符。书信强调马其顿和亚该亚，也提到加拉太；使徒行传列出来自马其顿、特庇和亚西亚的人，再加上提摩太，却没有来自亚该亚或腓立比的人。两份文本都没有解释这一差异，因此它仍是一个悬而未决的张力，而非矛盾。",
      "letterSays": "罗马书指出马其顿和亚该亚是捐献者；哥林多前书说加拉太的众教会也得到同样的指示；哥林多后书称赞马其顿人的慷慨，以及亚该亚从去年起就已预备好。",
      "actsSays": "使徒行传20:4列出马其顿的比里亚和帖撒罗尼迦的同伴、特庇人该犹、提摩太，以及两个亚西亚人，却没有来自哥林多或亚该亚其他地方的人，也没有来自腓立比的人。",
      "howTheyFit": "如果使徒行传20:4列的是代表，这种对应并不完美。亚该亚是罗马书和哥林多后书所强调的捐献者，却没有具名的代表，腓立比也没有；而从未被称为捐献者的亚西亚却派出两个人。加拉太可能通过特庇人该犹、或许还有与路司得有关的提摩太（使徒行传16:1-2），在两边都出现，前提是书信指的是罗马行省，不过罗马书没有提到它。连该犹也不确定：伯撒抄本把他说成是多贝鲁斯的马其顿人，而使徒行传19:29提到一位马其顿人该犹。",
      "alternatives": [
        {
          "label": "不是代表名单",
          "statement": "使徒行传列出的可能是旅伴，而不是代表。哥林多的捐款可能由保罗本人带去（哥林多前书16:4），或由哥林多后书8:16-23中的弟兄们带去，而在腓立比加入的第一人称叙述者可能就代表腓立比。"
        },
        {
          "label": "参与情况的改变",
          "statement": "罗马书可能只提到最近的捐献者，或者加拉太在加拉太书背后的那场危机之后退出了，而亚西亚的信徒可能加入了，却不是正式的捐献者。这些都无法证明。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-donor-churches-and-the-acts-20-4-list"
    },
    {
      "id": "would-jerusalem-accept-the-gift",
      "relation": "silence",
      "confidence": "medium",
      "letterReferences": [
        "Romans 15:31"
      ],
      "actsReferences": [
        "Acts 21:17-26",
        "Acts 24:17"
      ],
      "personIds": [
        "person.james"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.judea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter II, No. VII",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "His reception at Jerusalem was exactly what I should have expected the author of this epistle to have met with.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "耶路撒冷会接受这份馈赠吗？使徒行传从未说明",
      "summary": "在启程之前，保罗请罗马的信徒祷告，求耶路撒冷的信徒接纳他的服事，这暗示他确实心存疑虑。使徒行传描述了一场热情的欢迎，但很快就被守律法的信徒对保罗的猜疑所笼罩，而且从未说馈赠已交付或被接受。罗马书显示了这份忧虑；使徒行传显示了当时的气氛，却没有显示结果。",
      "letterSays": "保罗请罗马的信徒祷告，求他为耶路撒冷所作的服事蒙那里的信徒悦纳，这暗示他并不确定会是如此。",
      "actsSays": "保罗受到欢迎，他的报告得到称赞；雅各和长老转告热心律法的信徒中的猜疑，并请他为四个人支付许愿的费用。其中没有提到馈赠。",
      "howTheyFit": "罗马书显示了旅程之前的忧虑；使徒行传显示了一场随即被犹太信徒对保罗的猜疑所笼罩的欢迎，这种气氛合理地解释了保罗的疑虑。佩利认为，使徒行传21:21的传言正是罗马书关于律法的教导会引起的。使徒行传从未报道交付馈赠，因此馈赠是否被接受并不清楚；这种吻合依赖于对沉默的解读。",
      "alternatives": [
        {
          "label": "已被接受但未报道",
          "statement": "路加在叙事上可能没有必要报道一次成功的交付。使徒行传21:17的欢喜接待可能就包括了这件事，而保罗后来提到馈赠（使徒行传24:17），也暗示他带来了这些馈赠。"
        },
        {
          "label": "被拒绝或被挪用",
          "statement": "另有人推断那是一次冷淡的接待或拒绝，而路加选择不加记载；或者认为许愿的费用是作为折衷从这笔款项中支付的。没有任何文本说到其中任何一种情形。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-would-jerusalem-accept-the-gift"
    },
    {
      "id": "silence-on-the-collection-as-a-dating-clue",
      "relation": "silence",
      "confidence": "low",
      "letterReferences": [
        "Galatians 2:10",
        "Romans 15:26",
        "1 Corinthians 16:1-8",
        "2 Corinthians 8:1-5",
        "2 Corinthians 8:16-23",
        "1 Thessalonians 3:6",
        "Philippians 4:10-19",
        "Colossians 4:7",
        "Colossians 4:10",
        "Philemon 1:24",
        "Ephesians 6:21-22",
        "Titus 3:12-15",
        "2 Timothy 4:12"
      ],
      "actsReferences": [
        "Acts 17:1-9",
        "Acts 18:5",
        "Acts 19:8-10",
        "Acts 19:29",
        "Acts 20:4",
        "Acts 24:17",
        "Acts 27:2"
      ],
      "personIds": [
        "person.tychicus",
        "person.aristarchus",
        "person.titus"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.macedonia",
        "place.achaia",
        "place.galatia",
        "place.philippi",
        "place.thessalonica",
        "place.colossae",
        "place.ephesus",
        "place.caesarea",
        "place.rome"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Udo Schnelle",
          "work": "The History and Theology of the New Testament Writings",
          "year": "1998",
          "view": "Takes Philippians' silence about the collection as a sign that it had already been delivered, one reason he places the letter in Rome rather than Ephesus."
        },
        {
          "author": "George S. Duncan",
          "work": "St. Paul's Ephesian Ministry",
          "year": "1929",
          "view": "Argues that the imprisonment letters were written during an imprisonment at Ephesus that Acts does not record."
        }
      ],
      "title": "对捐款的沉默作为其他书信的定年线索",
      "summary": "只有罗马书和两封致哥林多信徒的书信明确提到保罗为耶路撒冷所作的捐款；加拉太书2:10至多只是暗指。其他书信都没有提到，即使在出现马其顿人捐献者、提多（哥林多后书8章中捐款的组织者）或使徒行传20:4中的旅伴的地方也是如此。这种沉默适合写于捐款之前或之后的书信，但这是一个薄弱的沉默论证。",
      "letterSays": "除了罗马书、哥林多前书、哥林多后书，或许还有加拉太书之外，每封书信都没有提到，尽管腓立比书谈到给保罗的馈赠，歌罗西书也点名提到推基古和亚里达古。",
      "actsSays": "使徒行传从未点明捐款，只在保罗受审时提到给他本族的馈赠。推基古和亚里达古与他一同离开希腊；亚里达古也在以弗所，并航往罗马。",
      "howTheyFit": "帖撒罗尼迦前书写于在帖撒罗尼迦宣教后不久（帖撒罗尼迦前书3:6；使徒行传18:5），早于保罗组织捐款的以弗所那几年（哥林多前书16:1-8），因此它的沉默在意料之中。腓立比书尽管有马其顿的捐献（哥林多后书8:1-5）却保持沉默，这适合较晚的罗马背景，正如施内勒所主张的。至于歌罗西书，亚里达古既符合以弗所背景，也符合罗马背景：使徒行传说他在以弗所（使徒行传19:29），也在前往罗马的航程上（使徒行传27:2）。而且保罗不必处处提到馈赠：罗马书15:26就没有提到加拉太（哥林多前书16:1）。",
      "alternatives": [
        {
          "label": "在以弗所的监禁",
          "statement": "腓立比书可能写于捐款开始之前在以弗所的一次监禁中，或者保罗在那里根本没有理由提起这件事；无论哪种看法，这种沉默都不能为任何书信定年。"
        },
        {
          "label": "较晚的书信",
          "statement": "如果歌罗西书、以弗所书和教牧书信是保罗身后的作品，或写于使徒行传结束之后，那么捐款早已完成，它的缺席就没有定年的分量。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-silence-on-the-collection-as-a-dating-clue"
    },
    {
      "id": "fear-of-unbelievers-in-judea",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Romans 15:30-32"
      ],
      "actsReferences": [
        "Acts 20:3",
        "Acts 20:22-23",
        "Acts 21:4",
        "Acts 21:10-14",
        "Acts 21:17-26",
        "Acts 21:27-36",
        "Acts 23:12-22",
        "Acts 23:23-35",
        "Acts 25:3"
      ],
      "personIds": [
        "person.agabus",
        "person.lysias",
        "person.felix",
        "person.festus"
      ],
      "placeIds": [
        "place.judea",
        "place.jerusalem",
        "place.greece",
        "place.miletus",
        "place.tyre",
        "place.caesarea"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul",
          "year": "1790",
          "locator": "ch. II (Epistle to the Romans), No. V",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the two passages, without any resemblance between them that could induce us to suspect that they were borrowed from one another, represent the state of St. Paul's mind, with respect to the event of the journey, in terms of substantial agreement.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to the early second century and argues that its author knew and used Paul's letters, which would reduce the independence of agreements between them."
        }
      ],
      "title": "对犹太不信从之人的恐惧，以及使徒行传所叙述的危险",
      "summary": "罗马书请人祷告，求保罗脱离犹太不信从的人。使徒行传没有呼应这一措辞，却显示危险在那次旅程中不断加剧，然后临到：每座城里的警告、圣殿中的暴乱、一个发誓要杀他的阴谋，以及一次计划中的埋伏。他得救了，但救他的是将他拘押为囚犯的罗马士兵。",
      "letterSays": "保罗请罗马的信徒祷告，求他脱离犹太不信从的人，求耶路撒冷的圣徒接纳他的服事，并求他能欢欢喜喜地到罗马。",
      "actsSays": "在希腊有阴谋；在米利都提到所受的警告，在推罗和该撒利亚又有人警告他；圣殿中的暴乱；四十多人发誓要杀他；后来又有一个埋伏的计划。",
      "howTheyFit": "两份记述没有共同的措辞，却描述同一次旅程和同一种恐惧。佩利指出，保罗在米利都听起来比在罗马书中更焦虑，如果使徒行传所提到的警告是沿途而来的，这正在意料之中。使徒行传接着提供了罗马书无法知道的事：这份恐惧证明是有根据的，千夫长的部队救了保罗（使徒行传23:27），却把他拘押了好几年。使徒行传从未说明圣徒是否接受了馈赠——这是罗马书的第二项忧虑；它显示了欢喜的接待，却也显示了对保罗的猜疑（使徒行传21:17-24）。",
      "alternatives": [
        {
          "label": "文学上的依赖",
          "statement": "如果像有些人所主张的那样，路加知道保罗的书信，那么罗马书15:31可能塑造了使徒行传中危险逐步升高的故事，而这种一致就不是独立的证据。"
        },
        {
          "label": "可以预见的危险",
          "statement": "耶路撒冷对保罗的敌意是可以预见的，因此书信中一般性的恐惧和使徒行传中关于危险的故事，可能彼此一致，却都不能证实对方的细节。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-fear-of-unbelievers-in-judea"
    },
    {
      "id": "hoped-for-visit-and-arrival-in-chains",
      "relation": "apparent-tension",
      "confidence": "high",
      "letterReferences": [
        "Romans 1:10-12",
        "Romans 1:13",
        "Romans 1:15",
        "Romans 15:22-23",
        "Romans 15:24",
        "Romans 15:28-29",
        "Romans 15:30-32"
      ],
      "actsReferences": [
        "Acts 21:33",
        "Acts 24:27",
        "Acts 27:41-44",
        "Acts 28:14-16",
        "Acts 28:20",
        "Acts 28:21-22",
        "Acts 28:30-31"
      ],
      "personIds": [],
      "placeIds": [
        "place.rome",
        "place.spain",
        "place.jerusalem",
        "place.caesarea",
        "place.puteoli",
        "place.forum-appii",
        "place.three-taverns"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul",
          "year": "1790",
          "locator": "ch. II (Epistle to the Romans), No. VI",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "it is next to impossible that he should have made St. Paul express expectations so contrary to what he saw had been the event; and utter prayers, with apparent hopes of success, which he must have known were frustrated in the issue.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "盼望中的罗马之访与以囚犯身份抵达",
      "summary": "罗马书计划在前往西班牙的途中，对罗马作一次自由、喜乐而短暂的访问。使徒行传则让保罗在多年之后以囚犯身份到达那里：先是被捕，又经过两年羁押和海难，到了那里仍在看守之下。计划不等于报道，所以这不构成矛盾；但书信中的盼望并没有照所写的那样实现。",
      "letterSays": "保罗早就盼望访问罗马，把属灵的恩赐分给那里的人，在那里传福音，并得到舒畅；他打算把给耶路撒冷的捐款送到之后，在那里短暂停留，再往西去。",
      "actsSays": "保罗在耶路撒冷被捕，在该撒利亚被拘押两年，遭遇海难，在看守之下到达罗马；信徒们在路上迎接他，他在那里传道两年。",
      "howTheyFit": "罗马书陈述的是意图，使徒行传报道的是结果，这个落差符合一封写于事件发生之前的书信。有些盼望以改变了的形式实现了：信徒出来迎接保罗，他因此受到鼓励（使徒行传28:15）；他也在罗马传道，没有受到阻碍（使徒行传28:31），正如罗马书1:15所愿。佩利认为，一个读过使徒行传的伪造者，不会让保罗怀着如此明显被推翻的盼望。",
      "alternatives": [
        {
          "label": "使徒行传中单薄的罗马教会",
          "statement": "在使徒行传28:15之后，罗马的信徒从叙事中消失；罗马的犹太领袖说，没有收到任何关于保罗的信件或报告（使徒行传28:21-22）。对于罗马书所致信的那个教会而言，这样的沉默令人费解。"
        },
        {
          "label": "论证的限度",
          "statement": "这种不吻合表明罗马书不是根据使徒行传写成的，但它本身并不能表明使徒行传对抵达经过的叙述在细节上准确。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-hoped-for-visit-and-arrival-in-chains"
    },
    {
      "id": "spain-announced-in-romans-absent-from-acts",
      "relation": "silence",
      "confidence": "debated",
      "letterReferences": [
        "Romans 15:23-24",
        "Romans 15:28",
        "1 Timothy 1:3",
        "2 Timothy 4:20"
      ],
      "actsReferences": [
        "Acts 19:21",
        "Acts 20:25",
        "Acts 20:38",
        "Acts 28:16",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.peter",
        "person.luke"
      ],
      "placeIds": [
        "place.spain",
        "place.rome",
        "place.ephesus",
        "place.miletus",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul",
          "year": "1790",
          "locator": "ch. II (Epistle to the Romans), No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "If the passage in the epistle was taken from that in the Acts, why was Spain put in? If the passage in the Acts was taken from that in the epistle, why was Spain left out?",
          "role": "early-study"
        },
        {
          "sourceKey": "first-clement-lightfoot",
          "author": "Clement of Rome",
          "work": "First Epistle of Clement to the Corinthians",
          "translator": "J. B. Lightfoot",
          "year": "1891",
          "locator": "1 Clem. 5",
          "url": "https://www.earlychristianwritings.com/text/1clement-lightfoot.html",
          "publicDomain": true,
          "quote": "having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world",
          "role": "primary-text"
        },
        {
          "sourceKey": "muratorian-fragment-anf",
          "work": "Muratorian Fragment (Ante-Nicene Fathers vol. 5)",
          "translator": "S. D. F. Salmond",
          "year": "1886",
          "locator": "§2 (on Acts)",
          "url": "https://www.newadvent.org/fathers/0510.htm",
          "publicDomain": true,
          "quote": "that the principle on which he wrote was, to give only what fell under his own notice — by the omission of the passion of Peter, and also of the journey of Paul, when he went from the city — Rome — to Spain.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Geoffrey Mark Hahneman",
          "work": "The Muratorian Fragment and the Development of the Canon",
          "year": "1992",
          "view": "Argues that the fragment is a fourth-century Eastern list rather than a late second-century Roman one, which would make it a much later witness."
        }
      ],
      "title": "西班牙：罗马书中宣布，使徒行传中缺席",
      "summary": "罗马书两次宣布要往西班牙宣教；使徒行传从未提到西班牙，结尾时保罗已在罗马受看守两年。他究竟去没去，取决于较晚的证据：《革利免一书》说他到达了西方的尽头，《穆拉托里残篇》说路加略去了他往西班牙的行程。两者都有提示意义，但都不是决定性的。",
      "letterSays": "保罗说他在这些地区的工作已经完成；一旦把给耶路撒冷的捐款送到，他就会在往西班牙去的途中访问罗马。",
      "actsSays": "使徒行传让保罗计划先去耶路撒冷，然后去罗马，从未提到西班牙；他告诉以弗所的长老，他们不会再见到他；使徒行传结尾时他仍在罗马受看守。",
      "howTheyFit": "使徒行传的沉默与它的结尾相符：叙事在保罗的案件判决之前就停止了，因此任何后来的行程都在其范围之外。佩利用这一差异反驳抄袭之说：如果罗马书取材于使徒行传，为什么要加上西班牙？如果使徒行传取材于罗马书，为什么要把它删掉？保罗是否到过西班牙，取决于通常定年于一世纪末前后的《革利免一书》5，以及年代和来源都有争议的《穆拉托里残篇》。",
      "alternatives": [
        {
          "label": "没有西班牙之行",
          "statement": "保罗可能在罗马的羁押之后就去世了。《革利免一书》的措辞可能只是修辞，或者是从东方看来的罗马；而《穆拉托里残篇》的说法可能是从罗马书15章或伪经《彼得行传》推断出来的。"
        },
        {
          "label": "获释并返回东方",
          "statement": "如果教牧书信出自保罗，且其时间在使徒行传所述之后，那么尽管有使徒行传20:25，他曾获释并返回爱琴海地区（提摩太前书1:3；提摩太后书4:20）；一次西班牙之行可以放进这个框架，但没有任何书信提到过。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-spain-announced-in-romans-absent-from-acts"
    },
    {
      "id": "from-jerusalem-round-to-illyricum",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Romans 15:19-20"
      ],
      "actsReferences": [
        "Acts 16:11-17:15",
        "Acts 20:1-2"
      ],
      "personIds": [],
      "placeIds": [
        "place.illyricum",
        "place.macedonia",
        "place.philippi",
        "place.thessalonica",
        "place.berea",
        "place.athens",
        "place.greece",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul",
          "year": "1790",
          "locator": "ch. II (Epistle to the Romans), No. IV",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "If, therefore, St. Paul traversed the whole country of Macedonia, the route would necessarily bring him to the confines of Illyricum, and these confines would be described as the extremity of his journey.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "从耶路撒冷直绕到以利里古",
      "summary": "罗马书说保罗已经从耶路撒冷起，绕到以利里古，完成了传道；而以利里古这个地区，使徒行传从未提到。使徒行传所载第一次的马其顿路线一直在东部，但它后来报道保罗走遍那些地方之后才到希腊，为向西推进留下了余地。两者的吻合是相容，而非印证。",
      "letterSays": "保罗说他已经从耶路撒冷起，环绕直到以利里古，把福音传遍了；他选择的是还不知道基督的地方。",
      "actsSays": "使徒行传描述保罗从腓立比经帖撒罗尼迦和比里亚到雅典；后来只说他走遍马其顿，勉励信徒，然后到了希腊。",
      "howTheyFit": "以利里古在西北方与马其顿接壤。使徒行传所载第一条路线让保罗留在马其顿东部，随后南下，所以佩利把任何接近以利里古的行程放在后来那次马其顿之行中，也就是罗马书写成前不久。既然使徒行传从未提到以利里古，罗马书就不可能是从使徒行传得到这个名字的。但使徒行传对那次行程的概述太简略，既不能证实，也不能排除一次到访。",
      "alternatives": [
        {
          "label": "边界，而非行省",
          "statement": "保罗的意思可能是他到了以利里古的边界，而不是进入其境内，佩利就是这样认为的。这缩小了这项说法的范围，却没有缩小落差：使徒行传仍然没有叙述任何一条向西远至那里的路线。"
        },
        {
          "label": "修辞性的勾勒",
          "statement": "这句话可能是对整个东部宣教的修辞性勾勒，而不是行程表；因此，无论罗马书还是使徒行传，都没有确定保罗实际到达的最西点。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-from-jerusalem-round-to-illyricum"
    },
    {
      "id": "phoebe-and-cenchreae",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Romans 16:1-2",
        "Romans 16:23"
      ],
      "actsReferences": [
        "Acts 18:18"
      ],
      "personIds": [
        "person.phoebe",
        "person.priscilla",
        "person.aquila"
      ],
      "placeIds": [
        "place.cenchreae",
        "place.corinth",
        "place.syria",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul",
          "year": "1790",
          "locator": "ch. II (Epistle to the Romans), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "that St. Paul had before this been at Cenchrea itself, appears from the eighteenth chapter of the Acts; and appears by a circumstance as incidental, and as unlike design, as any that can be imagined.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Robert Jewett",
          "work": "Romans: A Commentary (Hermeneia)",
          "year": "2007",
          "view": "Reads Phoebe as a patron whose commendation to Rome was tied to winning support for Paul's planned mission to Spain."
        }
      ],
      "title": "非比与坚革里港",
      "summary": "罗马书推荐非比，她是坚革里教会的仆人；坚革里是哥林多的东港。使徒行传只提到坚革里一次：保罗因许过愿，在那里剪了头发，然后乘船往叙利亚去。两者符合同一个哥林多背景，看不出彼此借用的迹象；但这港口本是向东出发的自然选择，所以这一联系并不强。这种地理上的吻合，并不能独立证实其中任何一件事。",
      "letterSays": "保罗推荐非比，她是坚革里教会的仆人（diakonos），曾帮助许多人，也帮助过保罗；他请罗马的信徒接待她、协助她。",
      "actsSays": "保罗第一次在哥林多逗留结束时，因为许过愿，在坚革里剪了头发，然后与百基拉和亚居拉一同乘船往叙利亚去。",
      "howTheyFit": "罗马书提到坚革里的一个教会，再加上罗马书16:23，表明这封信写于哥林多一带；使徒行传显示保罗在多年以前曾经使用这个港口，却没有提到那里有信徒。两处细节都不能解释对方：许愿与非比毫无关系，罗马书也只字未提先前的那次启程。佩利问：两位作者之中，是否有一位能根据另一位的细节编造出自己的细节？这种吻合符合背景，却不能证实事件。",
      "alternatives": [
        {
          "label": "依赖还是地理",
          "statement": "如果路加知道罗马书，罗马书16:1可能为他提供了坚革里这个地名，尽管许愿的故事与非比毫无关联；而且任何把保罗放在哥林多的作者，都可能提到它的东港。"
        },
        {
          "label": "谁许的愿",
          "statement": "使徒行传18:18的希腊文也可以理解为剪头发的是亚居拉而不是保罗，虽然这样读较不自然；无论哪种读法，使徒行传都把保罗一行人放在坚革里。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-phoebe-and-cenchreae"
    },
    {
      "id": "greetings-from-pauls-companions-at-corinth",
      "relation": "undesigned-coincidence",
      "confidence": "medium",
      "letterReferences": [
        "Romans 16:21-23",
        "Romans 15:25-26",
        "1 Corinthians 1:14",
        "2 Corinthians 1:1",
        "Colossians 4:10-14"
      ],
      "actsReferences": [
        "Acts 13:1",
        "Acts 17:5-9",
        "Acts 19:22",
        "Acts 20:1-4"
      ],
      "personIds": [
        "person.timothy",
        "person.sopater",
        "person.jason",
        "person.gaius",
        "person.tertius",
        "person.luke"
      ],
      "placeIds": [
        "place.corinth",
        "place.greece",
        "place.berea",
        "place.thessalonica",
        "place.derbe"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae, or, The Truth of the Scripture History of St. Paul",
          "year": "1790",
          "locator": "ch. II (Epistle to the Romans), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Of seven whose names are joined in the salutation of the church of Rome, three, viz. Sosipater, Gaius, and Timothy, are proved, by this passage in the Acts, to have been with St. Paul at the time.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [],
      "title": "保罗写罗马书时有谁同在：提摩太、所西巴德、耶孙等人",
      "summary": "罗马书转达了保罗同伴的问候，其中包括提摩太和所西巴德。使徒行传20:4列出了不久之后与保罗一同从希腊出发的人，其中有提摩太和比里亚人所巴特，后者很可能就是同一个人。这种重叠是真实的，但程度有限；其他被提出的对应——耶孙、该犹和路求——都不确定，或不太可能。",
      "letterSays": "提摩太、路求、耶孙和所西巴德问候罗马的信徒，一同问候的还有代笔的德图、接待教会的该犹、城内司库以拉都，以及括土。",
      "actsSays": "保罗离开希腊时，同行的有比里亚人所巴特，帖撒罗尼迦人亚里达古和西公都，特庇人该犹，提摩太，以及亚西亚人推基古和特罗非摩。",
      "howTheyFit": "罗马书从未说明它写于何时何地；佩利是通过比较罗马书15:25-26与两封哥林多书信以及使徒行传20:1-3来为它定年的，所以这种对应部分建立在使徒行传的基础上。按照这样的定年，提摩太的在场是相符的（哥林多后书1:1；使徒行传20:4），而所西巴德是所巴特的较完整形式。耶孙可能是保罗在帖撒罗尼迦的东道主，路求可能是古利奈的路求，但两者都不确定。佩利判断，这种重叠的程度大致是真实情况会产生的，又少于刻意设计会产生的。",
      "alternatives": [
        {
          "label": "佩利较完整的名单",
          "statement": "佩利把该犹算作第三个对应，并怀疑路求是否就是路加。但保罗的东道主很可能是哥林多的该犹（哥林多前书1:14），而歌罗西书4:10-14似乎把路加算作外族人，这与保罗的亲属路求不同。"
        },
        {
          "label": "保罗惯常的圈子",
          "statement": "提摩太是保罗经常的同伴，而所巴特是个常见的名字；所以这种重叠可能只表明两份文本都了解保罗的圈子，而不表明它们各自独立地确定了同一时刻。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-greetings-from-pauls-companions-at-corinth"
    },
    {
      "id": "erastus-the-city-treasurer",
      "relation": "complementary-detail",
      "confidence": "low",
      "letterReferences": [
        "Romans 16:1",
        "Romans 16:23",
        "2 Timothy 4:20"
      ],
      "actsReferences": [
        "Acts 19:22",
        "Acts 20:1-3"
      ],
      "personIds": [
        "person.erastus",
        "person.timothy",
        "person.gaius"
      ],
      "placeIds": [
        "place.corinth",
        "place.ephesus",
        "place.macedonia",
        "place.greece"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 2, no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "when those travels had, upon some occasion, brought our apostle and his train to Corinth, Erastus staid there, for no reason so probable as that it was his home.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Gerd Theissen",
          "work": "The Social Setting of Pauline Christianity: Essays on Corinth",
          "year": "1982",
          "view": "Read the treasurer's title as a junior civic post, perhaps quaestor, which leaves room for the same man to have become the aedile named on the Corinthian pavement."
        },
        {
          "author": "Steven J. Friesen",
          "work": "The Wrong Erastus: Ideology, Archaeology, and Exegesis",
          "year": "2010",
          "view": "Argued the pavement is later and names a different man, and that the treasurer of Romans was a lower-status official, possibly not a believer."
        },
        {
          "author": "David W. J. Gill",
          "work": "Erastus the Aedile",
          "year": "1989",
          "view": "Concluded that the evidence allows neither a certain identification nor a certain rejection, while leaning toward a Christian official who may have served as aedile."
        }
      ],
      "title": "以拉都：使徒行传中保罗的助手与罗马书中的城内司库",
      "summary": "可能是同一个人，但未经证实。使徒行传说以拉都是保罗从以弗所差派、与提摩太一同前往马其顿的助手；罗马书很可能是在下一次到访时从哥林多写的，信中转达城内司库以拉都的问候；提摩太后书说以拉都留在了哥林多。佩利把这些读成同一个哥林多人，但使徒行传从未把它所说的以拉都与哥林多联系起来。",
      "letterSays": "罗马书转达城内司库以拉都的问候，一同问候的还有保罗的东道主该犹；提摩太后书报道说以拉都留在了哥林多。",
      "actsSays": "保罗在以弗所差派他的两个助手提摩太和以拉都先往马其顿去，自己在亚西亚多住了些时候，随后经马其顿到希腊。",
      "howTheyFit": "如果是同一个人，各部分就拼合得起来：以拉都先往马其顿去，保罗随后到了希腊，而很可能写于哥林多的罗马书表明以拉都在那里担任公职。佩利把提摩太后书所说以拉都留在哥林多理解为那里是他的家乡，尽管佩利自己把这句话放在使徒行传结束之后的一次行程中。这一联系还依赖提摩太后书，而许多人怀疑这封信的作者归属；使徒行传也从未把它所说的以拉都与哥林多或公职联系起来。",
      "alternatives": [
        {
          "label": "不同的人",
          "statement": "使徒行传中的以拉都是随行助手，罗马书中的则是在任的城市官员，几乎不可能自由出行；在以弗所也有显赫人物取这个名字，而且使徒行传从未把它所说的以拉都与哥林多联系起来。"
        },
        {
          "label": "哥林多的营造官",
          "statement": "有人把罗马书中的这位司库等同于铭文中的以拉都——他曾以营造官（aedile）身份为哥林多的一处广场铺地——从而认为他是一位显赫的归信者；另有人把这处铺地的年代重定到二世纪，或把这位司库理解为较低级的官员。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-erastus-the-city-treasurer"
    },
    {
      "id": "a-roman-church-older-than-pauls-visit",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Romans 1:7-8",
        "Romans 1:13",
        "Romans 15:20-23",
        "Romans 16:3-16"
      ],
      "actsReferences": [
        "Acts 2:10",
        "Acts 18:2",
        "Acts 28:13-15"
      ],
      "personIds": [
        "person.priscilla",
        "person.aquila",
        "person.claudius",
        "person.peter"
      ],
      "placeIds": [
        "place.rome",
        "place.italia",
        "place.puteoli",
        "place.forum-appii",
        "place.three-taverns"
      ],
      "sources": [
        {
          "sourceKey": "irenaeus-against-heresies-anf",
          "author": "Irenaeus",
          "work": "Against Heresies",
          "translator": "A. Roberts and W. H. Rambaut",
          "year": "1885",
          "locator": "3.3.2",
          "url": "https://www.newadvent.org/fathers/0103303.htm",
          "publicDomain": true,
          "quote": "the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Peter Lampe",
          "work": "From Paul to Valentinus: Christians at Rome in the First Two Centuries",
          "year": "2003",
          "view": "Reconstructed early Roman Christianity as scattered house groups, using Romans 16 as evidence."
        },
        {
          "author": "T. W. Manson",
          "work": "St. Paul's Letter to the Romans — and Others",
          "year": "1948",
          "view": "Argued Romans 16 was a covering note sent with a copy of the letter to Ephesus."
        },
        {
          "author": "Harry Gamble",
          "work": "The Textual History of the Letter to the Romans",
          "year": "1977",
          "view": "Defended Romans 16 as an original part of the letter to Rome."
        }
      ],
      "title": "比保罗到访更早的罗马教会",
      "summary": "罗马书和使徒行传都假定，在保罗到达之前，罗马已经有教会。罗马书致信给已经站稳的信徒，他们的信心传遍各处，保罗也早就想去探望他们；使徒行传从未叙述教会的建立，却写到信徒从罗马出来迎接他。两者都没有把建立教会归功于保罗，尽管后来的传统这样做了。",
      "letterSays": "保罗写信给一个他未曾到访的教会，这教会的信心传遍天下；他避免建造在别人的根基上，并问候那里的许多人，包括百基拉和亚居拉。",
      "actsSays": "五旬节时有从罗马来的犹太人和归信犹太教的人；革老丢皇帝把犹太人逐出罗马后，亚居拉和百基拉从意大利来到；部丢利的信徒和从罗马来的信徒迎接保罗。",
      "howTheyFit": "使徒行传提供的是可能的渠道，而不是建立教会的故事：五旬节时从罗马来的犹太人和归信犹太教的人，以及刚从意大利来的亚居拉和百基拉——书中从未讲述他们的归信，或许是因为他们原本已经信了。一封几年前寄出的信，可以解释为什么信徒会出来到亚比乌市迎接保罗。在罗马书所问候的人当中，使徒行传只提到百基拉和亚居拉。爱任纽后来称彼得和保罗为创建者，但两份文本都表明，那里先已有信徒。",
      "alternatives": [
        {
          "label": "罗马书16章寄往以弗所",
          "statement": "T. W. 曼森认为罗马书16章是寄往以弗所的，而使徒行传正是把百基拉和亚居拉留在那里；若是如此，那份长名单描述的就不是罗马。近来的学者大多追随哈里·甘布尔和彼得·兰佩，仍把它归于寄往罗马的信。"
        },
        {
          "label": "由彼得创建",
          "statement": "后来的传统（爱任纽）称彼得和保罗为创建者，也有人认为彼得很早就在罗马。罗马书虽有长长的问候名单，却对彼得只字未提，这使人很难证明在这封信之前已有一位使徒创建了那里的教会。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-a-roman-church-older-than-pauls-visit"
    },
    {
      "id": "acts-28-and-the-roman-church",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "Romans 1:8",
        "Romans 16:3-16"
      ],
      "actsReferences": [
        "Acts 18:2",
        "Acts 28:15",
        "Acts 28:17-22",
        "Acts 28:23-28",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.claudius",
        "person.priscilla",
        "person.aquila"
      ],
      "placeIds": [
        "place.rome",
        "place.judea"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Wolfgang Wiefel",
          "work": "The Jewish Community in Ancient Rome and the Origins of Roman Christianity",
          "year": "1970",
          "view": "Argued that the Claudian expulsion left Roman Christianity largely Gentile and organised apart from the synagogues."
        },
        {
          "author": "Robert C. Tannehill",
          "work": "The Narrative Unity of Luke-Acts, vol. 2: The Acts of the Apostles",
          "year": "1990",
          "view": "Reads Paul's meeting with the Roman Jewish leaders as the climactic, tragic close of his mission to the Jews in Acts."
        }
      ],
      "title": "使徒行传28章：罗马的信徒淡出视野",
      "summary": "这是真实但温和的张力。罗马书暗示罗马有一个广为人知、包括犹太人成员的教会；然而信徒在路上迎接保罗之后，使徒行传就不再提他们了；罗马的犹太领袖只凭坏名声知道这个运动，并想听保罗亲口说明。使徒行传没有提到保罗的任何书信，对这一封也同样沉默。",
      "letterSays": "罗马书称赞一种传遍天下的信心，并问候罗马的许多信徒，其中几位显然是犹太人，保罗称他们为亲属；一同问候的还有百基拉和亚居拉。",
      "actsSays": "罗马的信徒在路上迎接保罗；此后使徒行传只叙述他与犹太领袖的会面，这些领袖没有收到不利于他的报告，只知道这一教派到处遭人反对。",
      "howTheyFit": "这里没有任何与罗马书相矛盾之处：领袖们只是说，没有关于保罗的控诉传到他们那里，而这一教派名声不好；并没有说他们不认识任何基督徒。他们的保留态度，符合一个曾在革老丢皇帝治下被驱逐的群体（使徒行传18:2）；而罗马书问候的是信徒，不是会堂的职员。尽管如此，使徒行传在迎接之后就让罗马教会退到幕后，把最后一幕留给保罗和犹太领袖。",
      "alternatives": [
        {
          "label": "各自分开的群体",
          "statement": "沃尔夫冈·维费尔认为，在革老丢皇帝时期的驱逐之后，罗马的会堂和基督徒群体各走各路；若是如此，那些领袖可能确实主要凭名声认识这个运动。"
        },
        {
          "label": "路加的文学性结尾",
          "statement": "路加可能把结尾塑造成保罗与以色列之间的最后一幕，略去罗马教会和保罗的书信，因为它们无助于这个主题；这样，这一省略就没有透露任何关于罗马的信息。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-acts-28-and-the-roman-church"
    },
    {
      "id": "israels-unbelief-romans-9-11-and-acts-28",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "Romans 9:1-5",
        "Romans 10:1",
        "Romans 10:16-21",
        "Romans 11:1-15",
        "Romans 11:25-29"
      ],
      "actsReferences": [
        "Acts 3:19-21",
        "Acts 13:46",
        "Acts 14:1",
        "Acts 18:6",
        "Acts 19:8",
        "Acts 28:23-28",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.barnabas",
        "person.peter"
      ],
      "placeIds": [
        "place.rome",
        "place.pisidian-antioch",
        "place.iconium",
        "place.corinth",
        "place.ephesus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Jack T. Sanders",
          "work": "The Jews in Luke-Acts",
          "year": "1987",
          "view": "Reads Luke-Acts as ending in a final verdict against the Jewish people, with Acts 28 as its climax."
        },
        {
          "author": "Jacob Jervell",
          "work": "Luke and the People of God",
          "year": "1972",
          "view": "Reads Israel in Acts as divided, not rejected: believing Jews form restored Israel, and Gentiles share in it."
        },
        {
          "author": "Robert C. Tannehill",
          "work": "Israel in Luke-Acts: A Tragic Story",
          "year": "1985",
          "view": "Reads Israel's rejection of the gospel in Luke-Acts as a tragedy that leaves the promise to Israel unfulfilled but not withdrawn."
        }
      ],
      "title": "以色列的不信：罗马书9-11章中的盼望，使徒行传28章中转向外族人",
      "summary": "两者诊断相同，结局却不同。两者都用先知论及眼睛看不见、耳朵听不见的经文来解释犹太人的不信，都指出有些犹太人信了，也都认为救恩临到外族人。罗马书还为以色列忧伤，并期待全以色列都要得救（无论这句话如何理解）；使徒行传则在转向外族人之处结束，没有重申这一盼望。",
      "letterSays": "保罗为以色列忧伤，引用先知论及眼耳刚硬的话，看到有信的余民，也看到外族人因以色列的失足而得救，并期待全以色列得救。",
      "actsSays": "在罗马，有些犹太人信了，另一些拒绝；保罗引用以赛亚论耳朵听不见的话，宣告神的救恩已经传给外族人，然后接待一切来访的人。",
      "howTheyFit": "两者的模式相同：反应分裂、先知所说的心硬、救恩转到外族人（比较罗马书11:11与使徒行传28:28），尽管使徒行传引用的是以赛亚书6章，罗马书引用的则是申命记29章和以赛亚书29章。其他早期基督徒也这样使用以赛亚书6章（马可福音4:12；约翰福音12:40），所以这种重叠未必表明彼此有接触。使徒行传较早几次转向外族人都是局部的，因为保罗之后又回到会堂；彼得在圣殿的讲论也提出复兴的盼望。但使徒行传28章略去了罗马书的盼望——无论其范围如何——即这种心硬终将结束。",
      "alternatives": [
        {
          "label": "最终的判决",
          "statement": "杰克·T. 桑德斯把使徒行传28章读作路加的结论性判断：犹太人整体已经拒绝了福音。这一看法比罗马书11章所容许的更尖锐。"
        },
        {
          "label": "分裂的以色列",
          "statement": "雅各布·耶尔维尔认为，使徒行传中的以色列是分裂了，而不是被弃绝了：信的犹太人构成复兴的以色列，外族人被加进其中；因此使徒行传28章记录的是分裂，而不是盼望的终结。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-israels-unbelief-romans-9-11-and-acts-28"
    },
    {
      "id": "creation-witness-and-past-ignorance",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Romans 1:18-25",
        "Romans 2:4",
        "Romans 2:14-16",
        "Romans 3:25-26",
        "1 Thessalonians 1:9-10"
      ],
      "actsReferences": [
        "Acts 14:15-17",
        "Acts 17:24-31"
      ],
      "personIds": [
        "person.barnabas"
      ],
      "placeIds": [
        "place.lystra",
        "place.athens",
        "place.areopagus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Philipp Vielhauer",
          "work": "On the 'Paulinism' of Acts",
          "year": "1950",
          "view": "Argued the Areopagus speech's natural theology, a point of contact with pagan piety, differs from Romans 1, where knowledge of God serves only to convict."
        },
        {
          "author": "Bertil Gärtner",
          "work": "The Areopagus Speech and Natural Revelation",
          "year": "1955",
          "view": "Argued the speech rests on Old Testament and Jewish tradition and is compatible with Paul's thought in Romans 1-2."
        },
        {
          "author": "Martin Dibelius",
          "work": "Paul on the Areopagus",
          "year": "1939",
          "view": "Read the speech as a Hellenistic, largely Stoic composition by Luke, foreign to Paul's theology."
        }
      ],
      "title": "神在受造界中的见证，以及他对过去世代的宽容",
      "summary": "两者共享一个论证，语气却不同。罗马书以及在路司得和雅典的讲论都说：创造主在受造界中留下了自己的证据；偶像是愚妄的；神曾宽容过去的世代；审判要借着基督来临。罗马书用这些来定罪；使徒行传则把它当作共同的基础。这些讲论反映的是保罗还是路加，仍有争议。",
      "letterSays": "神的大能和属神的本性在受造界中显明，使人在偶像的事上无可推诿；神以宽容放过了先前的罪，并将借着基督施行审判。",
      "actsSays": "在路司得与巴拿巴同在时，以及在雅典，保罗说神借着雨水和丰收为自己作见证，不追究过去无知的时候，不需要殿宇或像，并要借着那位复活的人施行审判。",
      "howTheyFit": "这种重叠是具体的：受造界作为见证、偶像的愚妄、神对先前罪恶的宽容（使徒行传14:16；17:30；罗马书2:4；3:25），以及借着复活的基督施行的审判；帖撒罗尼迦前书1:9-10也把最后这一点作为保罗向异教徒传讲的信息。差异也是真实的：罗马书认为异教徒的无知是有罪责的，并说神任凭拜偶像的人随从自己的情欲；而在雅典，这被称为神不加追究的无知。听众可以解释其中一部分，而且使徒行传只是以摘要形式记下这些讲论。",
      "alternatives": [
        {
          "label": "非保罗式的自然神学",
          "statement": "菲利普·菲尔豪尔认为，亚略．巴古讲论中积极的自然神学，把异教宗教视为无知的寻求，这与罗马书1章格格不入，因为在那里，对神的认识只带来定罪；按照这种看法，说话的是路加，而不是保罗。"
        },
        {
          "label": "同一神学，不同听众",
          "statement": "伯蒂尔·格特纳认为，这篇讲论取材于旧约和犹太思想，而不是斯多亚派思想，并与罗马书1章相合；向外人传道自然要从共同基础开始，而罗马书则是向信徒解释同样的观念。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-creation-witness-and-past-ignorance"
    },
    {
      "id": "ephesians-and-paul-s-years-at-ephesus",
      "relation": "apparent-tension",
      "confidence": "medium-high",
      "letterReferences": [
        "Ephesians 1:1",
        "Ephesians 1:15",
        "Ephesians 3:2-4",
        "Ephesians 4:20-21",
        "Ephesians 6:21-24",
        "Colossians 2:1",
        "Colossians 4:16"
      ],
      "actsReferences": [
        "Acts 18:19-21",
        "Acts 19:1-20:1",
        "Acts 20:17-38"
      ],
      "personIds": [
        "person.tychicus",
        "person.tyrannus"
      ],
      "placeIds": [
        "place.ephesus",
        "place.asia-province",
        "place.miletus",
        "place.colossae"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 6, no. 4",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "there is not a text in the Epistle to the Ephesians from which we can collect that he had ever been at Ephesus at all.",
          "role": "early-study"
        },
        {
          "sourceKey": "tertullian-against-marcion-anf",
          "author": "Tertullian",
          "work": "Against Marcion",
          "translator": "P. Holmes",
          "year": "1885",
          "locator": "5.17",
          "url": "https://www.newadvent.org/fathers/03125.htm",
          "publicDomain": true,
          "quote": "We have it on the true tradition of the Church, that this epistle was sent to the Ephesians, not to the Laodiceans. Marcion, however, was very desirous of giving it the new title (of Laodicean), as if he were extremely accurate in investigating such a point.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Bruce M. Metzger",
          "work": "A Textual Commentary on the Greek New Testament",
          "year": "1971",
          "view": "Notes that the words naming Ephesus are absent from P46, the first hands of Sinaiticus and Vaticanus and a few other witnesses; the committee printed them in brackets."
        },
        {
          "author": "J. Armitage Robinson",
          "work": "St Paul's Epistle to the Ephesians",
          "year": "1903",
          "view": "Held the letter was a circular for Asian churches, carried by Tychicus."
        },
        {
          "author": "A. T. Lincoln",
          "work": "Ephesians",
          "year": "1990",
          "view": "Treats the letter as the work of a later follower of Paul, written for churches in Asia Minor."
        },
        {
          "author": "Harold W. Hoehner",
          "work": "Ephesians: An Exegetical Commentary",
          "year": "2002",
          "view": "Defends Pauline authorship and the reading that addresses the letter to Ephesus."
        }
      ],
      "title": "以弗所书与保罗在以弗所的岁月：一封读来仿佛双方从未见过面的书信",
      "summary": "这是真实的张力。使徒行传说保罗在以弗所住了三年左右，还与那里的长老含泪告别；然而以弗所书读来却仿佛作者和读者从未见过面：保罗是听说了他们的信心，只提到推基古一个名字，对自己在那里的逗留也毫无回忆。早期抄本缺少这个地名，可能表明最初的读者范围更广。",
      "letterSays": "这封信在大多数抄本中写给在以弗所的圣徒；信中提到听说了读者的信心，说话的口吻像是读者只是从传闻得知保罗所受的托付，而且没有点名问候任何人。",
      "actsSays": "保罗在以弗所的会堂辩论了三个月，又在推喇奴的学房讲论了两年，使全亚西亚都听见了；在米利都，他提醒长老，自己曾在他们中间三年。",
      "howTheyFit": "佩利判断，以弗所书中没有任何经文显示保罗曾到过以弗所。提到以弗所的字眼，在P46以及西奈抄本和梵蒂冈抄本的原抄写者笔下都没有，而马吉安称这封信为致老底嘉人的书信。如果这是写给亚西亚各教会的传阅信，其中包括一些保罗从未到访的教会（歌罗西书2:1），那么它不带个人色彩的语气就与使徒行传相符。如果它只寄往以弗所，那么张力依然存在，其解释要么是较晚的作者，要么是保罗离开后多年的发展。",
      "alternatives": [
        {
          "label": "传阅信或致老底嘉的信",
          "statement": "佩利认为它就是从老底嘉来的那封信（歌罗西书4:16）；J. 阿米蒂奇·鲁滨逊则认为它是由推基古带往亚西亚数个教会的传阅信。无论哪种看法，以弗所这个名字都是后来才加进收信人称谓中的。"
        },
        {
          "label": "关于作者归属的解释",
          "statement": "许多批判学者，例如A. T. 林肯，认为以弗所书是后来一位门徒对歌罗西书的改写，这解释了它为何对保罗在以弗所的岁月保持沉默；哈罗德·赫纳等人则为保罗的作者身份和致以弗所的称谓辩护。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-ephesians-and-paul-s-years-at-ephesus"
    },
    {
      "id": "an-envoy-in-a-single-chain",
      "relation": "complementary-detail",
      "confidence": "low",
      "letterReferences": [
        "Ephesians 6:19-20",
        "Colossians 4:3",
        "2 Timothy 1:16-17"
      ],
      "actsReferences": [
        "Acts 12:6-7",
        "Acts 21:33",
        "Acts 24:27",
        "Acts 26:29",
        "Acts 28:16",
        "Acts 28:20"
      ],
      "personIds": [
        "person.peter",
        "person.agrippa"
      ],
      "placeIds": [
        "place.rome",
        "place.caesarea",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 6, no. 5",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Dr. Lardner has shown that this mode of custody was in use amongst the Romans, and that, whenever it was adopted, the prisoner was bound to the soldier by a single chain",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Brian Rapske",
          "work": "The Book of Acts and Paul in Roman Custody",
          "year": "1994",
          "view": "Uses Roman custody practice to read Paul's confinement in Rome in Acts 28 as relatively light military custody under a soldier guard."
        },
        {
          "author": "A. T. Lincoln",
          "work": "Ephesians",
          "year": "1990",
          "view": "Treats Ephesians as the work of a later follower of Paul."
        }
      ],
      "title": "带锁链的使者与保罗在罗马的士兵看守",
      "summary": "一个小小的吻合，比佩利所想的弱。以弗所书称保罗为带着锁链的使者，在希腊文中是单数；使徒行传写他在罗马与一名看守他的士兵同住，并说到自己所戴的锁链。佩利从中看到一种非刻意的巧合；但单数并不限于这种羁押，而且这封信的作者归属和写作地点都有争议。",
      "letterSays": "保罗请人为他祷告，使他作为带着锁链的使者（希腊文为单数）能够放胆；歌罗西书的平行经文只说他被捆锁；以罗马为背景的提摩太后书提到他的锁链。",
      "actsSays": "彼得被两条锁链锁着，睡在两个士兵中间；保罗起初也被两条锁链捆锁；在罗马，保罗与看守他的士兵单独居住，并说到自己的锁链。",
      "howTheyFit": "佩利引用拉德纳，认为罗马的士兵看守是把囚犯锁在一名看守身上，而使徒行传28章符合这个图景；他还补充说，抄袭使徒行传的伪造者不会在歌罗西书中漏掉这一细节，因为那里的平行经文只说保罗被捆锁。但单数也用于其他捆绑（启示录20:1），提摩太后书1:16-17也把它所说的锁链放在罗马，保罗在该撒利亚也曾受看守，而且任何知道他在罗马被羁押的人都可能写出这句话。",
      "alternatives": [
        {
          "label": "佩利：非刻意的巧合",
          "statement": "佩利认为，单数的锁链只用于这种士兵看守，所以书信的措辞反映了保罗在罗马的真实处境；而冒名者会在两封孪生书信中都使用它。"
        },
        {
          "label": "惯用的意象",
          "statement": "锁链是囚犯保罗的惯用意象；以弗所书较晚的作者，或在另一次羁押中写信的保罗，都可以在对使徒行传28章毫无所知的情况下使用单数，所以这种对应证明不了多少。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-an-envoy-in-a-single-chain"
    },
    {
      "id": "peace-preached-to-far-and-near",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "Ephesians 1:12-13",
        "Ephesians 2:8-9",
        "Ephesians 2:11-22",
        "Ephesians 3:6"
      ],
      "actsReferences": [
        "Acts 2:39",
        "Acts 10:28",
        "Acts 10:34-36",
        "Acts 10:44-48",
        "Acts 11:17-18",
        "Acts 15:7-11",
        "Acts 15:28-29",
        "Acts 21:20-26",
        "Acts 22:21"
      ],
      "personIds": [
        "person.peter"
      ],
      "placeIds": [
        "place.caesarea",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Acts drew on a collection of Paul's letters, Ephesians included; Peter's council speech uses Ephesians-like language of salvation by grace."
        },
        {
          "author": "Philipp Vielhauer",
          "work": "On the \"Paulinism\" of Acts (in Studies in Luke-Acts, ed. L. E. Keck and J. L. Martyn)",
          "year": "1966",
          "view": "Acts portrays Paul as law-observant and lacks the letters' theology of the law."
        },
        {
          "author": "Andrew T. Lincoln",
          "work": "Ephesians (Word Biblical Commentary)",
          "year": "1990",
          "view": "Ephesians was written by a later follower of Paul, not by Paul himself."
        },
        {
          "author": "Harold W. Hoehner",
          "work": "Ephesians: An Exegetical Commentary",
          "year": "2002",
          "view": "Defends at length Paul's authorship of Ephesians."
        }
      ],
      "title": "向远处的人和近处的人传和平：外族人与犹太人成为一体",
      "summary": "以弗所书和使徒行传都认为外族人与犹太人同享救恩和圣灵。以弗所书把它当作教导：远离的人被带近，成为一个身体。使徒行传把它当作叙事：圣灵降在哥尼流一家人身上，会议听到神不分彼此。在律法问题上两者不同：以弗所书说律法的诫命已被废除；使徒行传中的会议则要求外族人禁戒四件事。",
      "letterSays": "外族人从前远离，在应许上是局外人，如今被带近，与犹太人成为一个身体，借着同一位圣灵得以进前；基督向远处的人和近处的人传了和平。",
      "actsSays": "彼得把应许赐给一切在远方的人，称神的信息为和平的福音，看见圣灵赐给外族人，并告诉会议神不分彼此。",
      "howTheyFit": "措辞有重叠：以弗所书2:17和使徒行传10:36都宣告和平的福音，两者也都说到在远处的人（以弗所书2:13；使徒行传2:39）。两者似乎都呼应以赛亚书52:7和57:19，所以共同的经文或许可以解释这一点。使徒行传2:39可能指远方的犹太人，尽管使徒行传22:21把“远”与外族人连在一起。以弗所书说基督废掉了律法的诫命（以弗所书2:15），而使徒行传中的会议仍然要求外族人禁戒四件事（使徒行传15:28-29），保罗也遵守犹太人的规矩（使徒行传21:20-26）。",
      "alternatives": [
        {
          "label": "使徒行传呼应保罗学派",
          "statement": "佩尔沃认为，使徒行传知道数封保罗书信，其中包括以弗所书，而彼得在会议上关于恩典的话呼应以弗所书2:8。这样，两者的一致就是文学上的，而不是独立的。"
        },
        {
          "label": "共同的早期宣讲",
          "statement": "以赛亚书中赐给远处和近处之人的和平，是早期基督徒的共同材料。两位作者都可能各自取用它，这就足以解释重叠，而无需任何一方知道另一方的作品。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-peace-preached-to-far-and-near"
    },
    {
      "id": "miletus-speech-echoes-in-ephesians",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Ephesians 1:1",
        "Ephesians 1:7",
        "Ephesians 1:11",
        "Ephesians 1:14",
        "Ephesians 1:18",
        "Ephesians 4:2",
        "Ephesians 4:12",
        "Ephesians 4:16"
      ],
      "actsReferences": [
        "Acts 20:13-15",
        "Acts 20:17-21",
        "Acts 20:27-28",
        "Acts 20:31-32",
        "Acts 26:18"
      ],
      "personIds": [
        "person.luke"
      ],
      "placeIds": [
        "place.miletus",
        "place.ephesus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Steve Walton",
          "work": "Leadership and Lifestyle: The Portrait of Paul in the Miletus Speech and 1 Thessalonians",
          "year": "2000",
          "view": "Tests the speech against 1 Thessalonians and concludes that it does not depend on the letter."
        },
        {
          "author": "Lars Aejmelaeus",
          "work": "Die Rezeption der Paulusbriefe in der Miletrede (Apg 20:18-35)",
          "year": "1987",
          "view": "Argues that the Miletus speech was composed using Paul's letters."
        },
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Luke knew a collection of Paul's letters, including Ephesians, which supports a second-century date for Acts."
        }
      ],
      "title": "向以弗所长老所作的米利都讲论的回响",
      "summary": "保罗在米利都向以弗所的长老告别，这是使徒行传中他唯一一篇对基督徒的完整讲论，它与以弗所书在措辞和观念上有共同之处：凡事谦卑、神的旨意、用血买来的教会、在圣徒中的基业，以及建立。这些平行是真实的；至于它们反映的是保罗的用语、路加对书信的使用，还是共同的传统，仍有争议。",
      "letterSays": "以弗所书劝勉人凡事谦卑，说到神的旨意、借着基督的血得蒙救赎、神自己的产业、在圣徒中的基业，以及一个建立自己的身体。",
      "actsSays": "保罗回顾自己如何凡事谦卑地服事，把神全部的旨意都传给人，嘱咐长老牧养用他自己的血所买来的教会，并把他们交托给那能建立人的道。",
      "howTheyFit": "有一个短语是独特的：“凡事谦卑”（meta pases tapeinophrosynes）在新约中只出现于使徒行传20:19和以弗所书4:2；讲论中表示“买来”的动词，与以弗所书1:14中的“产业”同一词根。其他用语的说服力较弱：神的旨意（boule）在路加福音与使徒行传中屡见不鲜，那个关于基业的短语在使徒行传26:18再次出现，而“建立”在保罗书信中很常见。讲论回顾了三年的相处；以弗所书却没有回顾任何共同经历，而且早期抄本缺少“在以弗所”（以弗所书1:1）。",
      "alternatives": [
        {
          "label": "保罗自己的用语",
          "statement": "叙述者就在驶往米利都的那一行人中（使徒行传20:13-15），所以这篇讲论可能来自一位保存了保罗措辞的听众。这样，讲论和书信都保存了保罗对亚西亚众教会说话的方式。"
        },
        {
          "label": "路加使用了书信或传统",
          "statement": "艾梅莱乌斯和佩尔沃认为，路加知道保罗的书信，并借助它们来写作。如果以弗所书出自保罗之后，讲论和书信则可能共有一个较晚的、关于保罗的亚西亚传统。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-miletus-speech-echoes-in-ephesians"
    },
    {
      "id": "ascension-gifts-and-pentecost",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Ephesians 1:20-22",
        "Ephesians 4:7-11",
        "Ephesians 5:18",
        "1 Corinthians 15:25-27",
        "Romans 13:13"
      ],
      "actsReferences": [
        "Acts 1:9-12",
        "Acts 2:4",
        "Acts 2:13-17",
        "Acts 2:33-35"
      ],
      "personIds": [
        "person.peter"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.mount-of-olives"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "W. Hall Harris III",
          "work": "The Descent of Christ: Ephesians 4:7-11 and Traditional Hebrew Imagery",
          "year": "1996",
          "view": "The descent in Ephesians 4:9-10 is the descent of the Spirit at Pentecost after the ascent, and Psalm 68 was already read of Christ's ascent and the gift of the Spirit before Ephesians."
        }
      ],
      "title": "升天的基督赐下恩赐；要被圣灵充满，不要醉酒",
      "summary": "以弗所书和彼得的五旬节讲论有共同的模式：基督复活，照诗篇110篇所说坐在神的右边，升天，并从天上赐下。在以弗所书中，恩赐是恩典和事奉的人；在使徒行传中，恩赐是圣灵。书信从未提到五旬节，所以这种联系在于共同的信仰和对诗篇的使用，而不在于文学上的接触。",
      "letterSays": "神使基督坐在自己的右边，远超一切权势；书信引用诗篇68篇，说基督升上高天，赐下恩赐。信徒必须被圣灵充满，不要醉酒。",
      "actsSays": "耶稣从橄榄山被接上升。五旬节时，被圣灵充满的门徒被人讥笑为喝醉了；彼得说，被高举的耶稣领受了圣灵，又把圣灵浇灌下来。",
      "howTheyFit": "诗篇110篇和右边是共同的基础：彼得在使徒行传中使用它们，而保罗把诗篇110篇与诗篇8篇配对（哥林多前书15:25-27），正如以弗所书1:20-22所做的。以弗所书把诗篇68:18（胜利者在那里接受恩赐）读成基督赐下恩赐；使徒行传则写被高举的耶稣领受圣灵并把圣灵浇灌下来。关于酒的那一句呼应希腊文译本的箴言23:31，而保罗在别处也警告人不可醉酒（罗马书13:13），所以这个对比可能与五旬节毫无关系。",
      "alternatives": [
        {
          "label": "五旬节的降下",
          "statement": "哈里斯认为，以弗所书4:9-10中的降下，是升天的基督在五旬节以圣灵的身份回来；他借用了犹太人对诗篇68篇的解读，这些解读把它与摩西在西奈山联系起来。这会使书信与使徒行传联系得更紧密。"
        },
        {
          "label": "只有高举",
          "statement": "大多数解经者把这降下理解为道成肉身，或理解为基督在死时降到坟墓或阴间。这样，以弗所书只说到高举和恩赐，它与五旬节的联系至多是主题上的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-ascension-gifts-and-pentecost"
    },
    {
      "id": "apostles-prophets-evangelists-shepherds",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Ephesians 2:20",
        "Ephesians 3:5",
        "Ephesians 4:11-12",
        "2 Timothy 4:5",
        "1 Corinthians 12:28",
        "1 Corinthians 3:11",
        "1 Peter 5:2"
      ],
      "actsReferences": [
        "Acts 11:27-28",
        "Acts 13:1-2",
        "Acts 14:4",
        "Acts 14:14",
        "Acts 15:32",
        "Acts 19:6",
        "Acts 20:28",
        "Acts 21:8-11"
      ],
      "personIds": [
        "person.agabus",
        "person.silas",
        "person.judas-barsabbas",
        "person.philip",
        "person.barnabas",
        "person.timothy"
      ],
      "placeIds": [
        "place.antioch",
        "place.jerusalem",
        "place.ephesus",
        "place.caesarea"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Ernst Käsemann",
          "work": "Ephesians and Acts (in Studies in Luke-Acts, ed. L. E. Keck and J. L. Martyn)",
          "year": "1966",
          "view": "Reads Ephesians and Acts together as post-apostolic witnesses to an emerging early-catholic view of the church."
        },
        {
          "author": "Harold W. Hoehner",
          "work": "Ephesians: An Exegetical Commentary",
          "year": "2002",
          "view": "Defends at length Paul's authorship of Ephesians."
        }
      ],
      "title": "使徒、先知、传福音的、牧者和教师：每一种都出现在使徒行传中",
      "summary": "以弗所书列出基督所赐的各种职事：使徒、先知、传福音的、牧者和教师，并以使徒和先知为根基。使徒行传展示他们在工作中：安提阿的先知和教师，作为先知的亚迦布、巴撒巴的犹大和西拉，传福音的腓利，以及被嘱咐牧养群羊的长老。这些角色大体相符，尽管使徒行传很少称保罗为使徒。以弗所书的年代有争议。",
      "letterSays": "基督赐下使徒、先知、传福音的、牧者和教师，为要装备圣徒；教会建造在使徒和先知的根基上，那奥秘已经启示给他们。",
      "actsSays": "安提阿有先知和教师事奉；亚迦布两次说预言；巴撒巴的犹大和西拉是先知；腓利被称为传福音的；以弗所的长老必须牧养神的群羊。",
      "howTheyFit": "“传福音的”在新约中只出现三次：使徒行传21:8、以弗所书4:11和提摩太后书4:5。只有以弗所书称教会领袖为牧者，而使徒行传20:28和彼得前书5:2则用“牧养”这个动词来吩咐长老。哥林多前书12:28已经把使徒、先知和教师排列出来，所以这份名单并非以弗所书所独有。有一处不同：使徒行传几乎总是把“使徒”留给十二使徒，只在使徒行传14:4和14:14称巴拿巴和保罗为使徒。",
      "alternatives": [
        {
          "label": "回顾一个已结束的时代",
          "statement": "许多批判学者认为，教会建造在使徒和先知的根基上——而哥林多前书3:11却以基督为唯一的根基——这是后一代人对一个已经结束的创立时代的看法；凯泽曼把以弗所书与使徒行传并列，视为使徒时代之后的作品。"
        },
        {
          "label": "保罗在世时的章程",
          "statement": "如果以弗所书是保罗写的，那么根基就是仍在工作的第一代人，而那些恩赐就是使徒行传所展示的、在40年代和50年代活跃的恩赐，先知与使徒并列，正如哥林多前书12:28。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-apostles-prophets-evangelists-shepherds"
    },
    {
      "id": "writing-in-chains",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "Ephesians 3:1",
        "Ephesians 4:1",
        "Philippians 1:7",
        "Philippians 1:13",
        "Philippians 1:30",
        "Colossians 1:27",
        "Colossians 4:3",
        "Colossians 4:10",
        "Colossians 4:18",
        "Philemon 1:1",
        "Philemon 1:9-10",
        "Philemon 1:23-24",
        "2 Timothy 1:8",
        "2 Corinthians 11:23",
        "1 Thessalonians 2:2"
      ],
      "actsReferences": [
        "Acts 16:22-24",
        "Acts 21:28-29",
        "Acts 21:33",
        "Acts 22:21-22",
        "Acts 24:27",
        "Acts 26:29",
        "Acts 28:16-17",
        "Acts 28:20"
      ],
      "personIds": [
        "person.silas",
        "person.aristarchus",
        "person.epaphras",
        "person.felix",
        "person.trophimus"
      ],
      "placeIds": [
        "place.philippi",
        "place.jerusalem",
        "place.caesarea",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. 8 (Colossians), No. I",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "His mission to the Gentiles, and his open avowal of that mission, was the intolerable part of the apostle's crime.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. 7 (Philippians), No. VII",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "an authentic confirmation of so much of the apostle's history in the Acts as relates to his transactions at Philippi; and, through that, of the intelligence and general fidelity of the historian.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Brian Rapske",
          "work": "The Book of Acts and Paul in Roman Custody",
          "year": "1994",
          "view": "Reads each custody in Acts against ancient evidence for Roman imprisonment and argues that Luke wrote partly to vindicate Paul the prisoner."
        }
      ],
      "title": "保罗以带锁链的囚犯身份写信",
      "summary": "有五封书信把保罗描绘成被捆锁或带着锁链的囚犯，并提到与他一同坐监的人。使徒行传叙述他在腓立比被上木狗度过一夜，后来又从耶路撒冷经该撒利亚到罗马，经历长期羁押。以弗所书、歌罗西书和使徒行传都把他的捆锁与向外族人的宣教联系起来。这种一致涵盖羁押的事实和原因，却不涉及这些书信是在哪一次羁押中写成的。",
      "letterSays": "保罗称自己为基督耶稣为外族人被囚的人，请读者记念他的锁链，称亚里达古和以巴弗为与他一同坐监的人，并回顾腓立比信徒所见过的争战。",
      "actsSays": "保罗在腓立比被上了木狗；后来他在耶路撒冷被两条锁链捆锁，在该撒利亚被留在捆锁中，在罗马则带着锁链由一名士兵看守。",
      "howTheyFit": "以弗所书3:1说保罗是为外族人被囚的人；歌罗西书4:3说他为那奥秘被捆锁，而歌罗西书1:27把那奥秘界定为基督在外族人中间。在使徒行传中，骚乱起因于一项指控，说保罗带希腊人进入圣殿；而人群在他说到奉差遣往外族人那里去时爆发（使徒行传21:28-29；22:21-22）。腓立比书1:30回顾腓立比信徒见过的争战，正如使徒行传16:22-24和帖撒罗尼迦前书2:2所报道的。使徒行传从未提到以巴弗，也没有称亚里达古为囚犯；而保罗声称自己坐监的次数比使徒行传所记载的更多（哥林多后书11:23）。",
      "alternatives": [
        {
          "label": "众所周知",
          "statement": "保罗长期作囚犯是广为人知的，所以较晚的作者无需使用使徒行传，就能把他描绘成带着锁链的人。这样，这种一致所证实的是关于他受羁押的传统，而不是其中任何细节。"
        },
        {
          "label": "比喻性的同囚",
          "statement": "“同囚”（synaichmalotos）字面意思是一同被俘的战俘，可能是比喻性的；歌罗西书把这个称呼给了亚里达古，腓利门书则给了以巴弗，所以这个词未必表明谁与他同受羁押。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-writing-in-chains"
    },
    {
      "id": "open-custody-visitors-and-bold-speech",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Philippians 1:12-14",
        "Philippians 1:20",
        "Philippians 2:25-30",
        "Philippians 4:22",
        "Ephesians 6:19-20",
        "Colossians 4:3-4",
        "Colossians 4:7-14",
        "Philemon 1:10-13",
        "Philemon 1:23-24"
      ],
      "actsReferences": [
        "Acts 24:23",
        "Acts 27:3",
        "Acts 28:16",
        "Acts 28:23-24",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.onesimus",
        "person.felix",
        "person.julius",
        "person.tychicus",
        "person.epaphroditus"
      ],
      "placeIds": [
        "place.caesarea",
        "place.rome",
        "place.sidon",
        "place.philippi"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. 7 (Philippians), No. V",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The passing and repassing of these advices must necessarily have occupied a large portion of time",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "St. Paul's Epistles to the Colossians and to Philemon",
          "year": "1875",
          "view": "Onesimus was a runaway slave who hid in Rome and there came into contact with Paul."
        },
        {
          "author": "Peter Lampe",
          "work": "Keine 'Sklavenflucht' des Onesimus (Zeitschrift für die neutestamentliche Wissenschaft)",
          "year": "1985",
          "view": "Onesimus was not a fugitive but sought Paul as an advocate with his master."
        },
        {
          "author": "Brian Rapske",
          "work": "The Prisoner Paul in the Eyes of Onesimus (New Testament Studies)",
          "year": "1991",
          "view": "Onesimus came to the imprisoned Paul deliberately, as a mediator, rather than meeting him by chance."
        }
      ],
      "title": "向访客、信使和放胆传道敞开的羁押",
      "summary": "被囚书信假定的是一种相当开放的羁押：同工可以留下，信使可以往来，一个奴隶可以来到保罗身边并且信主，他案件的消息也可以传开。使徒行传描述了该撒利亚和罗马的这种羁押：朋友们服侍他，凡来的人他都接待，他传道毫无阻碍。这样的探访在当时很常见，所以这种吻合显示的是真实感，而不是哪一次羁押。",
      "letterSays": "同工们从保罗身边发出问候，使者前往各教会，欧尼西慕借着带锁链的保罗信了主，御营（praetorium）的人都听说了他的捆锁，其他人也更放胆传道。",
      "actsSays": "腓力斯准许保罗的朋友服侍他、探望他；犹流准许他在西顿去见朋友；在罗马，他与一名看守者同住，接待一切来访的人，放胆传道，毫无阻碍。",
      "howTheyFit": "保罗请人为他祷告，使他能放胆（以弗所书6:19-20），并期待基督在凡事放胆中被尊崇（腓立比书1:20）；使徒行传以他放胆传道作结（使徒行传28:31），尽管“放胆”在使徒行传中很常见。腓立比书暗示有消息在保罗与腓立比之间往返，佩利认为这需要很长时间。使徒行传说罗马的一些访客信了（使徒行传28:24），却没有点出任何名字；腓利门书点出一个在羁押期间信主的人——一个奴隶——却没有说是在哪里。",
      "alternatives": [
        {
          "label": "欧尼西慕是怎样来的",
          "statement": "莱特福特认为欧尼西慕是躲在罗马的逃奴，在那里遇见了保罗；兰佩和拉普斯克则认为，他是特意来找保罗，请他向自己的主人说情。两种看法都适用于任何允许访客的羁押。"
        },
        {
          "label": "典型的，而非特定的",
          "statement": "在罗马的羁押中，朋友探访是常态，所以开放的探访只表明两者都描述了一种真实可信的羁押，而不表明这些书信是在使徒行传所描述的那次羁押中写成的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-open-custody-visitors-and-bold-speech"
    },
    {
      "id": "where-were-the-captivity-letters-written",
      "relation": "silence",
      "confidence": "debated",
      "letterReferences": [
        "Philippians 1:13",
        "Philippians 1:19-26",
        "Philippians 2:19-30",
        "Philippians 4:22",
        "Colossians 4:7-14",
        "Ephesians 6:21-22",
        "Philemon 1:22-24",
        "Romans 15:24",
        "2 Corinthians 1:8-10"
      ],
      "actsReferences": [
        "Acts 19:22",
        "Acts 19:29-31",
        "Acts 23:33-35",
        "Acts 24:23-27",
        "Acts 25:10-12",
        "Acts 27:1-2",
        "Acts 28:16",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.timothy",
        "person.aristarchus",
        "person.luke",
        "person.felix",
        "person.epaphroditus"
      ],
      "placeIds": [
        "place.rome",
        "place.caesarea",
        "place.ephesus",
        "place.philippi",
        "place.colossae",
        "place.spain",
        "place.asia-province"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. 7 (Philippians), No. V",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Our epistle purports to have been written near the conclusion of St. Paul's imprisonment at Rome, and after a residence in that city of considerable duration.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "G. S. Duncan",
          "work": "St Paul's Ephesian Ministry: A Reconstruction with Special Reference to the Ephesian Origin of the Imprisonment Epistles",
          "year": "1929",
          "view": "All the imprisonment letters were written during an Ephesian custody that Acts does not record."
        },
        {
          "author": "John A. T. Robinson",
          "work": "Redating the New Testament",
          "year": "1976",
          "view": "Philippians, Philemon, Colossians and Ephesians were all written from Caesarea around 58."
        },
        {
          "author": "Gordon D. Fee",
          "work": "Paul's Letter to the Philippians",
          "year": "1995",
          "view": "Philippians was written from Rome around 62; the Caesarean and Ephesian proposals fail."
        },
        {
          "author": "Joseph A. Fitzmyer",
          "work": "The Letter to Philemon",
          "year": "2000",
          "view": "Tentatively places Philemon in an Ephesian imprisonment of the mid-50s rather than in Rome."
        }
      ],
      "title": "哪一次监禁？罗马、该撒利亚，还是使徒行传没有记载的一次以弗所羁押",
      "summary": "被囚书信没有一封写明写作地点，使徒行传也从未提到保罗的书信。罗马是传统的答案，它符合praetorium（禁卫军或总部）、凯撒家里的人，以及使徒行传所说那开放的两年；该撒利亚符合使徒行传所说在腓力斯手下的两年；以弗所符合往返腓立比和歌罗西的短途行程，但使徒行传没有记载他在那里坐过监。证据无法定案。",
      "letterSays": "保罗被关押之处，praetorium的人都知道他的捆锁，凯撒家里的人也发出问候；使者往返于腓立比；他期待很快得到判决，并计划前去探访。",
      "actsSays": "保罗在该撒利亚被关在大希律的praetorium里两年，准许朋友来往，然后在罗马度过开放的两年。在以弗所，使徒行传记载了一场骚乱，却没有记载逮捕。",
      "howTheyFit": "每个选项都符合某些细节。罗马能解释禁卫军和凯撒家里的人，但距离腓立比和歌罗西很远，而且探访歌罗西（腓利门书1:22）会推翻往西班牙去的计划（罗马书15:24）。该撒利亚有大希律的praetorium，但保罗可以向凯撒上诉，这与腓立比书中生死未卜的不确定性不太协调。以弗所离两处教会都近，保罗也曾在亚西亚连活命的指望都绝了（哥林多后书1:8-10），但没有记载他被捕。亚里达古曾在以弗所（使徒行传19:29），但他和“我们”叙述者（传统上认为是路加）是从该撒利亚启航的（使徒行传27:1-2）。",
      "alternatives": [
        {
          "label": "不同的地点",
          "statement": "这些书信不必共有同一个背景。被称为马吉安派序言的古代拉丁文序言早已把它们分开，把歌罗西书放在以弗所，而把腓立比书和腓利门书放在罗马，尽管歌罗西书和腓利门书的问候者几乎相同。"
        },
        {
          "label": "罗马",
          "statement": "佩利把这封信所说的长期羁押，与使徒行传所载在罗马的两年相对照；菲则就腓立比书论证说，praetorium和凯撒家里的人最自然地指向罗马，而距离所耗费的只是几个月，并不损及可信度。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-where-were-the-captivity-letters-written"
    },
    {
      "id": "chained-for-the-gentile-mission",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Colossians 1:24-27",
        "Colossians 4:3",
        "Ephesians 2:11-16",
        "Ephesians 3:1",
        "Ephesians 3:6",
        "Ephesians 3:13"
      ],
      "actsReferences": [
        "Acts 21:27-33",
        "Acts 22:21-22",
        "Acts 23:6",
        "Acts 24:5-6",
        "Acts 24:21",
        "Acts 26:6-7",
        "Acts 26:17-21",
        "Acts 28:20"
      ],
      "personIds": [
        "person.trophimus",
        "person.agrippa",
        "person.felix"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.ephesus",
        "place.asia-province",
        "place.caesarea",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter VIII (Colossians), No. I",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "St. Paul, in these epistles, attributes his imprisonment not to his preaching of Christianity, but to his asserting the right of the Gentiles to be admitted into it without conforming themselves to the Jewish law.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. Armitage Robinson",
          "work": "St Paul's Epistle to the Ephesians",
          "year": "1903",
          "view": "Reads the dividing wall of Ephesians 2:14 as the temple barrier that excluded Gentiles, the outward symbol of the division made by the Law, past which Paul was supposed to have brought Trophimus."
        },
        {
          "author": "Andrew T. Lincoln",
          "work": "Ephesians (Word Biblical Commentary)",
          "year": "1990",
          "view": "Argues that Ephesians was written after Paul's death by a follower drawing on Colossians."
        }
      ],
      "title": "为外族人被囚、拆毁的隔断墙，以及在圣殿中的特罗非摩",
      "summary": "歌罗西书和以弗所书把保罗的锁链与他所传的信息联系起来：外族人在基督里完全有份；以弗所书还说到被拆毁的隔断墙。使徒行传把耶路撒冷的逮捕追溯到同一个问题：有谣言说保罗带了从以弗所来的希腊人特罗非摩进入圣殿，又因他奉差遣往外族人那里去而引发骚乱。这种吻合是主题上的，而不是证明。",
      "letterSays": "歌罗西书把保罗的苦难和捆锁，与他宣扬基督在外族人中间这个奥秘联系起来；以弗所书称他为外族人作基督的囚犯，并说基督拆毁了隔断的墙。",
      "actsSays": "从亚西亚来的犹太人抓住保罗，指称他带希腊人进了圣殿；人群在他说到奉差遣往外族人那里去时爆发；在亚基帕面前，他说自己被抓，是因为也向外族人传道。",
      "howTheyFit": "佩利认为，这些书信把保罗被囚的原因，不是归于传讲基督，而是归于接纳外族人而不要求他们遵守律法；这正是引发耶路撒冷骚乱、开始他羁押的那个问题。J. 阿米蒂奇·鲁滨逊把隔断墙读作圣殿的隔栏，也就是律法所造成之隔阂的外在标记，据称特罗非摩被带过了这道隔栏。这些书信从未提到圣殿或逮捕；如果它们出自较早的一次监禁，这个联系就不成立；而且在使徒行传中，保罗也说自己是为复活受审，为以色列的指望被捆锁。",
      "alternatives": [
        {
          "label": "并未暗指圣殿",
          "statement": "以弗所书本身指明了被废除的是什么：仇恨和律法的诫命。所以这墙可能是作为隔阂的律法，或只是一般的意象，并没有暗指圣殿或保罗的被捕。"
        },
        {
          "label": "是主题，而非巧合",
          "statement": "向外族人的宣教贯穿保罗所有的书信，许多学者认为以弗所书，或许还有歌罗西书，是知道他生平事迹的后来追随者的作品；这样，这种吻合就可能是刻意设计的，而不是偶然的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-chained-for-the-gentile-mission"
    },
    {
      "id": "tychicus-a-man-of-asia",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Ephesians 6:21-22",
        "Colossians 4:7-9",
        "2 Timothy 4:12",
        "Titus 1:5",
        "Titus 3:12"
      ],
      "actsReferences": [
        "Acts 20:2-3",
        "Acts 20:4",
        "Acts 20:5-6",
        "Acts 21:29"
      ],
      "personIds": [
        "person.tychicus",
        "person.trophimus",
        "person.onesimus",
        "person.titus"
      ],
      "placeIds": [
        "place.asia-province",
        "place.ephesus",
        "place.colossae",
        "place.crete",
        "place.nicopolis",
        "place.troas"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter VI (Ephesians), No. I",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "This text, if it do not expressly declare, clearly I think intimates, that the letter was sent by Tychicus.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. Armitage Robinson",
          "work": "St Paul's Epistle to the Ephesians",
          "year": "1903",
          "view": "Identifies the courier with the Asian Tychicus of Acts 20:4, suggests he went to Jerusalem as a delegate of the Colossian church, and has him carry Ephesians from Rome to the Asian churches."
        },
        {
          "author": "Andrew T. Lincoln",
          "work": "Ephesians (Word Biblical Commentary)",
          "year": "1990",
          "view": "Treats Ephesians 6:21-22 as taken over almost verbatim from Colossians 4:7-8 by a later Pauline author."
        }
      ],
      "title": "推基古，一个亚西亚人，把保罗的消息带给亚西亚的众教会",
      "summary": "使徒行传只提到推基古一次，说他是护送保罗从希腊回程的一行人中两个亚西亚人之一。书信则把他写成保罗的使者，主要被派往亚西亚：他把消息带给以弗所书和歌罗西书的读者，被差往以弗所，也曾被考虑派往克里特岛。由本地人担任使者，正适合亚西亚的教会；这是一处程度有限的吻合。",
      "letterSays": "推基古将把保罗的消息告诉以弗所书和歌罗西书的读者，并与欧尼西慕同行；提摩太后书说保罗差他往以弗所去；提多书提到他可能是被派往克里特岛接替的人选。",
      "actsSays": "使徒行传把推基古与特罗非摩列为护送保罗从希腊回程的亚西亚人；他们在特罗亚等候他。使徒行传没有交给他任何差事，此后也再没有提到他的名字。",
      "howTheyFit": "两种来源都不能解释对方：使徒行传从未提到他的差事，书信也从未说他来自何处。然而，一个本省的人，自然适合为以弗所、歌罗西及其邻近城镇送信。佩利认为这两处平行的附注表明推基古带送了两封书信；J. 阿米蒂奇·鲁滨逊补充说，使徒行传中这位亚西亚人推基古可能作为教会代表去过耶路撒冷，而使徒行传正是把特罗非摩放在那里。这种环环相扣是真实的，但程度有限。",
      "alternatives": [
        {
          "label": "是一个见证，不是两个",
          "statement": "以弗所书6:21-22几乎逐字重复歌罗西书4:7-8。佩利认为共同的送信人解释了两封书信的相似；许多学者则认为是后来的作者抄录了歌罗西书，因此这两处附注只算一个见证。"
        },
        {
          "label": "作者归属有争议的书信",
          "statement": "歌罗西书、以弗所书、提摩太后书和提多书的作者归属都有争议。一位知道使徒行传的后来作者，可能把身为亚西亚人的推基古安排为派往亚西亚的当然使者，使这种吻合成为刻意安排。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-tychicus-a-man-of-asia"
    },
    {
      "id": "aristarchus-with-paul-in-custody",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Colossians 4:10-11",
        "Philemon 1:23-24"
      ],
      "actsReferences": [
        "Acts 19:29",
        "Acts 20:4",
        "Acts 27:1-2",
        "Acts 27:5-6"
      ],
      "personIds": [
        "person.aristarchus",
        "person.epaphras",
        "person.john-mark"
      ],
      "placeIds": [
        "place.thessalonica",
        "place.macedonia",
        "place.ephesus",
        "place.caesarea",
        "place.myra",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter VIII (Colossians), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Aristarchus alone appears in the history, and Aristarchus alone would have appeared in the epistle, if the author had regulated himself by that conformity.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter XIV (Philemon), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the reader of the Epistle to Philemon will remark one considerable diversity in the catalogue of saluting friends, and which shows that the catalogue was not copied from that to the Colossians.",
          "role": "early-study"
        },
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History (Nicene and Post-Nicene Fathers, Series II vol. 1)",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "Church History 2.22.1",
          "url": "https://www.newadvent.org/fathers/250102.htm",
          "publicDomain": true,
          "quote": "Aristarchus was with him, whom he also somewhere in his epistles quite naturally calls his fellow-prisoner.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Philippians",
          "year": "1868",
          "view": "Thought the most probable account is that Aristarchus parted from Paul at Myra, returned toward Thessalonica, and rejoined him in Rome later."
        },
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Holds that Aristarchus and Luke were with Paul from his arrival in Rome until Colossians, Philemon and Ephesians were written."
        },
        {
          "author": "Eduard Lohse",
          "work": "Colossians and Philemon (Hermeneia)",
          "year": "1971",
          "view": "Judges Colossians post-Pauline and its list of greetings dependent on the names in Philemon."
        }
      ],
      "title": "亚里达古在危难与被囚中陪在保罗身边",
      "summary": "歌罗西书称亚里达古为保罗的同囚，腓利门书则把他列为同工。使徒行传三次顺带提到他：在以弗所的暴动中被人揪住，随同前往耶路撒冷的一行人旅行，又与身为囚犯的保罗一同登上驶往亚西亚沿岸的船。两者都把他放在身处危难的保罗身边，不过使徒行传从未称他为囚犯。",
      "letterSays": "歌罗西书转达亚里达古的问候，称他为保罗的同囚，也是保罗少数犹太人出身的同工之一；腓利门书把他列在同工之中，而把同囚的称号给了以巴弗。",
      "actsSays": "亚里达古是帖撒罗尼迦的马其顿人，在以弗所的暴动中被人揪住，加入前往耶路撒冷的保罗一行，又与身为囚犯的保罗一同登上驶往亚西亚沿岸的船。",
      "howTheyFit": "使徒行传让亚里达古在以弗所以及从该撒利亚启航的航程中都与保罗同在，因此无论监狱书信被推定写于何处，他都对得上。佩利假定亚里达古到了罗马，承认伪造者可以从使徒行传取用这个名字，但指出歌罗西书另外加上了马可和称为犹士都的耶稣，而使徒行传从未把这两人带到罗马；腓利门书分派同囚称号的方式也不同，所以两份名单都不是抄自对方。优西比乌早已把这次航程与歌罗西书联系起来。",
      "alternatives": [
        {
          "label": "在什么意义上是囚犯？",
          "statement": "使徒行传从未说亚里达古被捕。这个称号可能是指他自愿与保罗同受拘禁，或指早先的一次监禁，也可能只是比喻；莱特福特认为他在每拉下了船，后来才在罗马重新与保罗会合。"
        },
        {
          "label": "名单取自腓利门书",
          "statement": "判断歌罗西书成书于保罗之后的学者，例如爱德华·洛泽，认为它的问候取自腓利门书的名单，因此这两封书信只算一个见证；使徒行传则可能反映对保罗同伴的另一份独立记忆。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-aristarchus-with-paul-in-custody"
    },
    {
      "id": "mark-barnabas-cousin",
      "relation": "undesigned-coincidence",
      "confidence": "medium",
      "letterReferences": [
        "Colossians 4:10",
        "Galatians 2:13"
      ],
      "actsReferences": [
        "Acts 4:36",
        "Acts 9:26-27",
        "Acts 12:12",
        "Acts 12:25",
        "Acts 13:13",
        "Acts 15:37-39"
      ],
      "personIds": [
        "person.john-mark",
        "person.barnabas",
        "person.peter"
      ],
      "placeIds": [
        "place.cyprus",
        "place.jerusalem",
        "place.pamphylia",
        "place.antioch"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter VIII (Colossians), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Does not this hint account for Barnabas's adherence to Mark in the contest that arose with our apostle concerning him?",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter VIII (Colossians), No. II",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The history which records the dispute has not preserved the circumstance of Mark's relationship to Barnabas. It is nowhere noticed but in the text before us.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistles to the Colossians and to Philemon",
          "year": "1875",
          "view": "Shows the Greek word in Colossians 4:10 means cousin, not nephew, and holds that the notice explains why Barnabas took a more favourable view of Mark's defection than Paul."
        }
      ],
      "title": "马可是巴拿巴的表亲，这解释了巴拿巴在使徒行传15章的立场",
      "summary": "使徒行传讲述巴拿巴坚持要带马可同去，为此与保罗分开，并与他一同坐船往塞浦路斯岛，却没有解释他为何如此忠于马可。歌罗西书顺带提到马可是巴拿巴的表亲。这层亲属关系可以说明巴拿巴的立场，但两段经文都没有建立这个联系；佩利把它算作一处非刻意的巧合。",
      "letterSays": "歌罗西书在问候中指出马可是巴拿巴的表亲，并提到先前的嘱咐：他若来到，就要接待他。",
      "actsSays": "巴拿巴想再带别号马可的约翰同去；保罗拒绝，因为马可曾在旁非利亚离开他们；激烈争执之后，巴拿巴带着马可往自己的家乡塞浦路斯岛去了。",
      "howTheyFit": "使徒行传从未提到这层亲属关系，歌罗西书也从未提到那次争执。佩利指出，只有歌罗西书保存了这层关系，而它可以说明巴拿巴为何坚持站在马可一边；莱特福特表示同意，并说明这个词的意思是表亲，而不是旧英文译本所译的外甥。一位根据使徒行传写作的作者，没有什么动机去添上这一点。莱特福特认为，这层亲属关系可能是经由马可的母亲马利亚而来，使徒行传提到过她在耶路撒冷的房子。",
      "alternatives": [
        {
          "label": "巴拿巴的品格已足以解释",
          "statement": "使徒行传本已说明了巴拿巴的为人：他是“劝慰之子”，在别人都害怕刚归信的扫罗时为他作保。支持马可不需要亲属关系，所以这层亲属关系虽然吻合，却不是必要的。"
        },
        {
          "label": "更深的裂痕",
          "statement": "加拉太书记载巴拿巴在安提阿站到了彼得一边，有些学者认为，导致两人分开的是那次裂痕，而不只是马可；这样，表亲这一细节就只能解释其中一部分。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-mark-barnabas-cousin"
    },
    {
      "id": "mark-restored-to-pauls-circle",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Colossians 4:10-11",
        "Philemon 1:24",
        "2 Timothy 4:11"
      ],
      "actsReferences": [
        "Acts 12:25",
        "Acts 13:5",
        "Acts 13:13",
        "Acts 15:37-39"
      ],
      "personIds": [
        "person.john-mark",
        "person.barnabas",
        "person.timothy"
      ],
      "placeIds": [
        "place.perga",
        "place.pamphylia",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistles to the Colossians and to Philemon",
          "year": "1875",
          "view": "Takes Colossians 4:10 and 2 Timothy 4:11 to show that Mark had recovered Paul's good opinion, the studied commendations aiming to efface past disfavour, and identifies the New Testament Marks as one man."
        },
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Dates Mark's reconciliation probably to Paul's Jerusalem or Caesarean period and reads Colossians 4:10 as a formal recommendation to churches likely to be cool towards him."
        }
      ],
      "title": "在使徒行传中遭拒的马可，重新回到保罗的同工之列",
      "summary": "使徒行传写到别号马可的约翰因在第一次旅程中途离开而被保罗拒绝，此后再没有提到他。歌罗西书、腓利门书和提摩太后书则显示他重新回到保罗的同工之中，在服事上有益处。使徒行传没有叙述和好，书信也没有提到那次争执，所以双方各自填补了对方留下的空白。",
      "letterSays": "马可问安，他是保罗少数犹太人出身、安慰他的同工之一；腓利门书把他列为同工；提摩太后书要提摩太带他来，因为他在服事上有益处。",
      "actsSays": "别号马可的约翰曾协助巴拿巴和扫罗，却在别加离开了他们；保罗拒绝再带他同去，因为他没有与他们一同去做工，保罗也因此与巴拿巴分开。",
      "howTheyFit": "把这些来源合起来读，暗示在使徒行传15章与监狱书信之间某个不明的时间有过一次和好。歌罗西书提到先前嘱咐要接待马可，莱特福特把那些措辞谨慎的推荐理解为有意抹去一段不光彩的过去。书信既没有解释这个转变，也没有暗指那次争执，而一位给使徒行传添枝加叶的作者可能会这样做。这个联系依赖歌罗西书：它称这位马可为巴拿巴的表亲，并把他列在同样于腓利门书中问安的那些同伴之中。",
      "alternatives": [
        {
          "label": "一个常见的名字",
          "statement": "马尔库斯（Marcus）是最常见的罗马人名之一。没有作者归属有争议的歌罗西书4:10，腓利门书里那位名叫马可的人未必就是别号马可的约翰，和好之说也就成了一种重构。"
        },
        {
          "label": "后来的记忆",
          "statement": "提摩太后书普遍被认为成书于保罗之后，所以它热切要求带马可来，可能反映的是后来教会对马可已恢复地位的记忆，而不是保罗本人的话；只有腓利门书是无可争议的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-mark-restored-to-pauls-circle"
    },
    {
      "id": "luke-and-the-we-narrator",
      "relation": "complementary-detail",
      "confidence": "debated",
      "letterReferences": [
        "Colossians 4:11",
        "Colossians 4:14",
        "Philemon 1:24",
        "2 Timothy 4:11"
      ],
      "actsReferences": [
        "Acts 1:19",
        "Acts 16:10-17",
        "Acts 20:5-21:18",
        "Acts 27:1-28:16"
      ],
      "personIds": [
        "person.luke"
      ],
      "placeIds": [
        "place.troas",
        "place.philippi",
        "place.jerusalem",
        "place.caesarea",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "irenaeus-against-heresies-anf",
          "author": "Irenaeus",
          "work": "Against Heresies (Ante-Nicene Fathers vol. 1)",
          "translator": "A. Roberts and W. H. Rambaut",
          "year": "1885",
          "locator": "Against Heresies 3.14.1",
          "url": "https://www.newadvent.org/fathers/0103314.htm",
          "publicDomain": true,
          "quote": "But that this Luke was inseparable from Paul, and his fellow-labourer in the Gospel, he himself clearly evinces",
          "role": "primary-text"
        },
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History (Nicene and Post-Nicene Fathers, Series II vol. 1)",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "Church History 3.4.7",
          "url": "https://www.newadvent.org/fathers/250103.htm",
          "publicDomain": true,
          "quote": "The other book is the Acts of the Apostles which he composed not from the accounts of others, but from what he had seen himself.",
          "role": "primary-text"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter VIII (Colossians), No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "If we can discover that he was not a Jew, we fix a circumstance in his character which coincides with what is here, indirectly indeed, but not very uncertainly, intimated concerning Luke",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Vernon K. Robbins",
          "work": "By Land and by Sea: The We-Passages and Ancient Sea Voyages",
          "year": "1978",
          "view": "Argues the first-person plural is a literary convention of ancient sea-voyage narratives, not evidence of an eyewitness author."
        }
      ],
      "title": "与被囚的保罗同在的路加，以及使徒行传中的“我们”叙述者",
      "summary": "书信把医生路加放在被囚的保罗身边。使徒行传从未指名它的作者，但它的第一人称叙述陪着保罗走过前往耶路撒冷和罗马的航程。如果路加就是这位叙述者，两种来源便吻合紧密，正如爱任纽所论证的；但这项认定部分正是建立在这几节经文上，而且许多人对这第一人称另有理解。",
      "letterSays": "亲爱的医生路加问安，列在那几位犹太人出身的同工之后；腓利门书称他为同工；提摩太后书说只有路加仍与保罗同在。",
      "actsSays": "使徒行传没有指名作者，但它的第一人称叙述在特罗亚和腓立比加入保罗，数年后又在腓立比重新出现，一直延续到耶路撒冷，并从该撒利亚延续到罗马。",
      "howTheyFit": "如果叙述者是路加，使徒行传就把他放在与保罗同行、终于在该撒利亚和罗马受拘押的旅程中。第一人称没有出现在以弗所各章，但在该撒利亚的拘押期间本身也没有出现，因此这种沉默只稍微有利于罗马背景。佩利审慎地补充说，歌罗西书暗示路加是外族人，而用当地话称“亚革大马”的那句旁注，读来像局外人的说明，不过讲希腊话的犹太人也可能写出这样的话。",
      "alternatives": [
        {
          "label": "循环认定",
          "statement": "认为路加写了使徒行传的传统，部分是从这几封书信推断出来的；爱任纽已经根据它们来论证，所以这种一致可能只是那项推断的回声，而不是独立的印证。"
        },
        {
          "label": "资料来源或文学惯例",
          "statement": "批评学者把第一人称理解为被采入的旅行资料，或者如弗农·K. 罗宾斯所说，是一种航海叙事的惯例；然而第一人称也涵盖腓立比和耶路撒冷的陆上场景，而惯例说对此解释得不太好。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-luke-and-the-we-narrator"
    },
    {
      "id": "lycus-valley-churches-and-the-ephesian-years",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "Colossians 1:4",
        "Colossians 1:6-9",
        "Colossians 2:1",
        "Colossians 4:12-13",
        "Philemon 1:5",
        "Philemon 1:19"
      ],
      "actsReferences": [
        "Acts 16:6",
        "Acts 18:23",
        "Acts 19:1",
        "Acts 19:10",
        "Acts 19:26"
      ],
      "personIds": [
        "person.epaphras",
        "person.philemon",
        "person.demetrius"
      ],
      "placeIds": [
        "place.colossae",
        "place.phrygia",
        "place.ephesus",
        "place.asia-province"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "Chapter XIV (Philemon), No. III",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "St. Paul had formerly met with Philemon at some other place, and had been the immediate instrument of his conversion, yet Philemon's faith and conduct afterwards, inasmuch as he lived in a city which St. Paul had never visited, could only be known to him by fame and reputation.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistles to the Colossians and to Philemon",
          "year": "1875",
          "view": "Argues that Paul never visited Colossae, that Epaphras evangelised it as his delegate, and that its conversion belongs to the Ephesian ministry, which Acts says spread through Asia."
        },
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Holds that churches arose at Laodicea, Colossae and Hierapolis through Paul's long work at Ephesus, though Paul himself did not go there, and that Paul reached Ephesus by the higher route rather than down the Lycus valley."
        }
      ],
      "title": "在以弗所的那些年间，经由以巴弗建立的吕克斯河谷众教会",
      "summary": "歌罗西书写给一个从以巴弗学到福音、看来从未见过保罗的教会。使徒行传没有记载保罗到过吕克斯河谷，却说保罗在以弗所的两年，影响遍及所有住在亚西亚的人。两者合起来，暗示这些教会是在以弗所的那些年间由保罗的同工建立的，而不是由保罗亲自建立。",
      "letterSays": "保罗听说了他们的信心；他们的教师以巴弗为老底嘉和希拉波立劳苦；保罗为他们以及所有没有见过他面的人竭力奋斗；腓利门连自己都欠了保罗。",
      "actsSays": "使徒行传没有记载保罗到过歌罗西。保罗曾一度被禁止在亚西亚讲道，后来穿过内陆地区到了以弗所，他在那里的两年使道传遍了亚西亚。",
      "howTheyFit": "使徒行传提供了背景：一个在以弗所的长期据点，其影响遍及全省，连低米丢都为此抱怨；歌罗西书提供了一个实例：一个由本地同工建立的教会。莱特福特和拉姆齐都断定，吕克斯河谷的教会不是保罗亲自建立的。佩利推断保罗是在别处使腓利门归信的；以弗所是自然的猜测。这种吻合是笼统的，算不上非刻意的巧合：使徒行传对影响遍及亚西亚的概述，适用于该省任何一个教会。",
      "alternatives": [
        {
          "label": "一次未被记载的到访",
          "statement": "狄奥多勒和后来一些批评学者把歌罗西书2:1理解为把歌罗西信徒与没有见过保罗的人区分开来。按这种读法，再考虑到使徒行传的取舍，保罗沿内陆路线到访却未被记载，仍有可能。"
        },
        {
          "label": "一封作者归属有争议的书信",
          "statement": "如果歌罗西书成书于保罗之后，它所描绘的由以巴弗建立的教会，可能是一种文学构造，取材于腓利门书中的人名；这样，以弗所背景就只依靠使徒行传。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-lycus-valley-churches-and-the-ephesian-years"
    },
    {
      "id": "co-workers-and-colossian-figures-absent-from-acts",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "Colossians 1:2",
        "Colossians 1:7",
        "Colossians 2:1",
        "Colossians 4:9-17",
        "Philemon 1:1-2",
        "Philemon 1:10",
        "Philemon 1:23-24",
        "2 Timothy 4:10"
      ],
      "actsReferences": [
        "Acts 1:23",
        "Acts 18:7",
        "Acts 19:10",
        "Acts 27:2"
      ],
      "personIds": [
        "person.epaphras",
        "person.onesimus",
        "person.philemon",
        "person.apphia",
        "person.archippus",
        "person.demas",
        "person.aristarchus",
        "person.john-mark",
        "person.titius-justus"
      ],
      "placeIds": [
        "place.colossae",
        "place.asia-province",
        "place.ephesus",
        "place.thessalonica",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 8, no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Aristarchus alone appears in the history, and Aristarchus alone would have appeared in the epistle, if the author had regulated himself by that conformity.",
          "role": "early-study"
        },
        {
          "sourceKey": "ignatius-lightfoot",
          "author": "Ignatius of Antioch",
          "work": "Epistle to the Ephesians",
          "translator": "J. B. Lightfoot",
          "year": "1891",
          "locator": "To the Ephesians 1.3",
          "url": "https://www.earlychristianwritings.com/text/ignatius-ephesians-lightfoot.html",
          "publicDomain": true,
          "quote": "I have received your whole multitude in the person of Onesimus, whose love passeth utterance and who is moreover your bishop [in the flesh]",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. B. Lightfoot",
          "work": "St. Paul's Epistles to the Colossians and to Philemon",
          "year": "1875",
          "view": "The tradition making Philemon's Onesimus bishop of Ephesus arises from confusion with a namesake who lived about half a century later."
        },
        {
          "author": "John Knox",
          "work": "Philemon among the Letters of Paul",
          "year": "1935",
          "view": "Identified Ignatius' bishop Onesimus with Philemon's slave and proposed that he had a hand in collecting Paul's letters."
        },
        {
          "author": "Eduard Lohse",
          "work": "Colossians and Philemon",
          "year": "1971",
          "view": "Philemon is Paul's own letter, but Colossians was written after his death by a teacher of the Pauline school."
        }
      ],
      "title": "以巴弗、欧尼西慕、腓利门、底马和称为犹士都的耶稣：使徒行传所不知道的保罗圈子",
      "summary": "使徒行传从未提到以巴弗、欧尼西慕、腓利门、亚腓亚、亚基布、宁法、底马或称为犹士都的耶稣，也没有提到歌罗西或老底嘉，而歌罗西书和腓利门书却把他们放在保罗的圈子里。使徒行传只用一节经文概括了全亚西亚都听到道的那两年，歌罗西书又暗示保罗从未到过歌罗西，所以这种沉默并不出人意料。",
      "letterSays": "歌罗西书和腓利门书提到歌罗西信徒的教师以巴弗，以及欧尼西慕、腓利门、亚腓亚、亚基布、宁法、底马和称为犹士都的耶稣；提摩太后书说底马往帖撒罗尼迦去了。",
      "actsSays": "使徒行传一个也没有提到，也没有提到歌罗西或老底嘉，只说全亚西亚都听到了道。使徒行传中两个也称为犹士都的人，很可能是另外的人。",
      "howTheyFit": "使徒行传追随保罗公开的宣教与受审；一个位于保罗未曾到过之城镇的家庭圈子，不在它的范围之内。佩利以罗马背景为前提，指出歌罗西书把亚里达古（使徒行传让他上了开往意大利的船）与马可和称为犹士都的耶稣并列，而使徒行传从未记载后两人前来：抄录使徒行传的作者只会提到亚里达古一人。",
      "alternatives": [
        {
          "label": "歌罗西书取材于腓利门书",
          "statement": "如果歌罗西书是保罗之后由一位门生写成的，它与腓利门书重叠的人名可能是借来的，所以这两封书信不是彼此独立的见证；不过两者都没有显出取材于使徒行传的迹象。"
        },
        {
          "label": "身为主教的欧尼西慕",
          "statement": "约翰·诺克斯把伊格纳修书信中的以弗所主教认定为腓利门书中的欧尼西慕，并认为他在收集保罗书信上有过作用；莱特福特则判断那位主教是约五十年后的一个同名者。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-co-workers-and-colossian-figures-absent-from-acts"
    },
    {
      "id": "timothy-with-the-imprisoned-paul",
      "relation": "silence",
      "confidence": "medium",
      "letterReferences": [
        "Philippians 1:1",
        "Philippians 2:19",
        "Colossians 1:1",
        "Philemon 1:1",
        "2 Timothy 1:4",
        "2 Timothy 1:8",
        "2 Timothy 4:9",
        "2 Timothy 4:21"
      ],
      "actsReferences": [
        "Acts 16:1-3",
        "Acts 17:14-15",
        "Acts 18:5",
        "Acts 19:22",
        "Acts 20:4-5",
        "Acts 27:2"
      ],
      "personIds": [
        "person.timothy",
        "person.aristarchus"
      ],
      "placeIds": [
        "place.derbe",
        "place.lystra",
        "place.macedonia",
        "place.achaia",
        "place.ephesus",
        "place.troas",
        "place.caesarea",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 12, no. 1",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "When the former epistles were written from Rome, Timothy was with St. Paul",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Timothy probably left Caesarea when Paul sailed, reached Rome not long after him, and was with him for much of the Roman custody."
        },
        {
          "author": "James D. G. Dunn",
          "work": "The Epistles to the Colossians and to Philemon",
          "year": "1996",
          "view": "Colossians may have been written by Timothy on Paul's behalf while Paul was imprisoned."
        },
        {
          "author": "G. S. Duncan",
          "work": "St Paul's Ephesian Ministry",
          "year": "1929",
          "view": "Philippians, Colossians and Philemon were written during an imprisonment at Ephesus that Acts does not record."
        }
      ],
      "title": "提摩太与被囚的保罗同在，尽管使徒行传最后提到他的地方是使徒行传20:4",
      "summary": "腓立比书、歌罗西书和腓利门书都写明，被囚的保罗的共同署名人是提摩太，而使徒行传最后一次提到他，是他先行前往特罗亚。这几封书信若写于该撒利亚或罗马，就补上了使徒行传略去的他在场一事；若写于以弗所，则与他在那里的工作吻合，尽管使徒行传没有记载在以弗所的监禁。提摩太后书则是从远处召他前来。",
      "letterSays": "三封监狱书信开头都以保罗和提摩太的名义发出，腓立比书还计划很快差派提摩太去。同样写于拘押中的提摩太后书，则催他赶快前来。",
      "actsSays": "提摩太在特庇和路司得被招募，随保罗在马其顿、亚该亚和以弗所作工；使徒行传最后一次把他列在先行前往特罗亚的一行人中，从未提到他在该撒利亚或罗马。",
      "howTheyFit": "使徒行传对同伴的记名有所取舍，而亚里达古是它在航程中唯一点名的同伴，所以它的沉默不能证明提摩太后来不在。若书信源自该撒利亚或罗马，提摩太必定是后来重新与保罗会合；拉姆齐推想他不久便随保罗到了罗马。若源自以弗所，腓立比书差派提摩太的计划就令人想起使徒行传19:22，保罗在那里差他从以弗所往马其顿去。佩利拿暗示提摩太不在场的提摩太后书与这几封书信对照，但承认如果提摩太后书写在前面，单是这一点也说得通。",
      "alternatives": [
        {
          "label": "歌罗西书并非独立见证",
          "statement": "如果歌罗西书是托名之作，它的开头可能抄自腓利门书1:1，那么见证就只剩下普遍被接受为保罗所写的腓立比书和腓利门书。邓恩认为提摩太替保罗起草了歌罗西书，这看法本身就以他在场为前提。"
        },
        {
          "label": "提摩太后书作为后来的作品",
          "statement": "许多学者把提摩太后书定在保罗死后；这样，它描绘提摩太不在、被召到保罗那里去，可能是文学手法，而不是另一份独立的报告。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothy-with-the-imprisoned-paul"
    },
    {
      "id": "epaphroditus-unknown-to-acts",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "Philippians 1:7",
        "Philippians 2:25-30",
        "Philippians 4:10-20"
      ],
      "actsReferences": [
        "Acts 24:23",
        "Acts 28:30"
      ],
      "personIds": [
        "person.epaphroditus",
        "person.epaphras",
        "person.felix"
      ],
      "placeIds": [
        "place.philippi",
        "place.caesarea",
        "place.rome",
        "place.ephesus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 7, no. 1",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "it comes out by piecemeal. The clearness is the result of the reciprocal illustration of divided texts.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 7, no. 5",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "It is farther material, as it agrees, with respect to the duration of St. Paul's first imprisonment at Rome, with the account delivered in the Acts",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Gordon D. Fee",
          "work": "Paul's Letter to the Philippians",
          "year": "1995",
          "view": "Philippians is a single, unified letter written from Rome."
        },
        {
          "author": "G. S. Duncan",
          "work": "St Paul's Ephesian Ministry",
          "year": "1929",
          "view": "An Ephesian imprisonment best explains the repeated journeys between Paul and Philippi that the letter implies."
        },
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Philippians",
          "year": "1868",
          "view": "The journeys between Philippi and Rome that Philippians implies need not have taken long; as few as two may have followed Paul's arrival."
        }
      ],
      "title": "腓立比的使者以巴弗提：使徒行传所不知道的人",
      "summary": "腓立比书讲述以巴弗提把腓立比信徒的馈赠带给被囚的保罗，病得几乎要死，如今正被送回家去。使徒行传从未提到他，也没有提到任何来自腓立比的探访者，尽管它说朋友可以在该撒利亚照料保罗，而保罗在罗马接待所有来访的人。两种记述并不冲突。",
      "letterSays": "腓立比信徒的使者以巴弗提带来了他们的馈赠，在服事保罗时病得几乎死了，现在被送回去，好叫他们喜乐。保罗称这份馈赠为蒙悦纳的祭物。",
      "actsSays": "使徒行传没有提到任何腓立比的使者。腓力斯在该撒利亚准许保罗的朋友照料、探望他；在罗马，保罗在自己租的房子里接待所有来见他的人。",
      "howTheyFit": "使徒行传允许两次拘押期间都有探访者，却没有提到他们的名字，所以一位未具名的使者并不出奇。佩利把腓立比书1:7理解为暗指这份馈赠，并指出这个故事是在几段彼此分开的经文中零星显露的，就像写信给已经知道此事的读者那样；他又指出来回传递的消息暗示一段漫长的拘押，与使徒行传所说在罗马的两年相符；莱特福特则认为，保罗到罗马之后，只要有两趟行程就够了。不应把以巴弗提与以巴弗混为一人。",
      "alternatives": [
        {
          "label": "以弗所离腓立比更近",
          "statement": "书信暗示腓立比与保罗受拘押之地之间有过好几趟行程；主张在以弗所受监禁的学者认为，这些行程更适合离腓立比近得多的以弗所，而不是遥远的罗马。"
        },
        {
          "label": "分割理论",
          "statement": "有些人把腓立比书分成两封或三封书信，把腓立比书4:10-20当作较早的一封感谢短信。这会削弱佩利从分散经文所作的论证，但不影响以巴弗提那趟差事的梗概。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-epaphroditus-unknown-to-acts"
    },
    {
      "id": "sickness-without-a-healing",
      "relation": "apparent-tension",
      "confidence": "medium-high",
      "letterReferences": [
        "Philippians 2:26-27",
        "Philippians 2:30",
        "2 Timothy 4:20",
        "Romans 15:19",
        "2 Corinthians 12:7-9",
        "2 Corinthians 12:12",
        "Galatians 4:13-14"
      ],
      "actsReferences": [
        "Acts 14:8-10",
        "Acts 19:11-12",
        "Acts 20:9-12",
        "Acts 20:15-17",
        "Acts 21:29",
        "Acts 28:8-9"
      ],
      "personIds": [
        "person.epaphroditus",
        "person.trophimus",
        "person.lystra-lame",
        "person.eutychus",
        "person.publius"
      ],
      "placeIds": [
        "place.lystra",
        "place.ephesus",
        "place.troas",
        "place.malta",
        "place.miletus",
        "place.jerusalem",
        "place.galatia"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 7, no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 7, no. 2",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "forgery, upon such an occasion, would not have spared a miracle",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 12, no. 1",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "Trophimus was not left behind, but accompanied him to that city.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "Ernst Haenchen",
          "work": "The Acts of the Apostles: A Commentary",
          "year": "1971",
          "view": "Acts portrays Paul as a great miracle-worker, a picture shaped by its author rather than by Paul's own letters, where he stresses his weakness."
        }
      ],
      "title": "尽管使徒行传记有医治，以巴弗提仍几乎死去，特罗非摩也被留下生病",
      "summary": "使徒行传描写保罗在路司得、以弗所和马尔他岛医治人，又在特罗亚使犹推古活过来；然而腓立比书把以巴弗提的康复归于神的怜悯，提摩太后书则让特罗非摩病着留在米利都。使徒行传把医治表述为神的作为，不过在马尔他岛，凡来的病人都得了医治；保罗的书信声称有神迹，却也提到一项神没有除去的苦楚。",
      "letterSays": "以巴弗提几乎死了，但神怜悯他；特罗非摩病了，被留在米利都。保罗声称有神迹奇事，却也提到一根未被除去的刺，以及在加拉太地区时身体的软弱。",
      "actsSays": "保罗在路司得医好一个生来瘸腿的人；在以弗所，从他身上拿去的手巾治好了病人；他使犹推古活过来；在马尔他岛，部百流的父亲和其他人都得了医治。",
      "howTheyFit": "使徒行传把医治呈现为神在特定场合借着保罗所行的工作。佩利论证说，以巴弗提的病显示这种能力并不取决于众使徒的意愿，而且伪造者不会吝于加上一个神迹。提摩太后书中的米利都不太可能是使徒行传20:15-17那一站，因为特罗非摩后来继续去了耶路撒冷；佩利认为那是使徒行传结束之后的一次旅程。",
      "alternatives": [
        {
          "label": "使徒行传拔高了保罗",
          "statement": "亨钦等批评学者认为，使徒行传把保罗拔高为行神迹的人，而书信显示的是一位带着软弱印记的使徒；按这种看法，这种对比反映的是作者的描绘，而不是同一份记录的两个侧面。"
        },
        {
          "label": "提摩太后书作为后来的作品",
          "statement": "如果提摩太后书写于保罗之后，它关于特罗非摩的附注可能是文学细节而不是报告，这样，来自无争议书信的个案就只剩下以巴弗提。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-sickness-without-a-healing"
    },
    {
      "id": "rival-preachers-where-paul-is-held",
      "relation": "silence",
      "confidence": "medium",
      "letterReferences": [
        "Philippians 1:13",
        "Philippians 1:14-18"
      ],
      "actsReferences": [
        "Acts 15:1-2",
        "Acts 15:39",
        "Acts 21:20-21",
        "Acts 28:15",
        "Acts 28:21-22",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.barnabas"
      ],
      "placeIds": [
        "place.rome",
        "place.ephesus",
        "place.caesarea",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "first-clement-lightfoot",
          "author": "Clement of Rome",
          "work": "First Epistle of Clement to the Corinthians",
          "translator": "J. B. Lightfoot",
          "year": "1891",
          "locator": "1 Clement 5.5",
          "url": "https://www.earlychristianwritings.com/text/1clement-lightfoot.html",
          "publicDomain": true,
          "quote": "By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Oscar Cullmann",
          "work": "Peter: Disciple, Apostle, Martyr",
          "year": "1953",
          "view": "The jealousy of 1 Clement 5 points to rivalry within the Roman church, comparable to Philippians' rival preachers, that contributed to the deaths of Peter and Paul."
        },
        {
          "author": "F. C. Baur",
          "work": "Paul, the Apostle of Jesus Christ",
          "year": "1845",
          "view": "Acts is a conciliatory work that softens the conflict between Paul and Jewish-Christian opponents."
        }
      ],
      "title": "保罗受拘押之地的敌对传道者，使徒行传未曾提及",
      "summary": "腓立比书说，在保罗受拘押之地，有些信徒传基督是出于嫉妒和纷争，想要加重他的苦楚，但他因基督被传开而欢喜。使徒行传没有记载被拘押的保罗周围有这样的敌对，尽管它叙述了别处信徒之间的争执。这是一处沉默，不是矛盾。",
      "letterSays": "保罗的锁链使大多数信徒更加放胆；有些人出于嫉妒和纷争传道，想使他的处境更糟，另一些人则出于爱心。无论如何，保罗都因基督被传开而欢喜。",
      "actsSays": "在罗马，信徒出来迎接保罗，使他得到鼓励；犹太领袖没有收到任何不利于他的报告；保罗毫无阻碍地传道两年。使徒行传叙述了别处信徒之间的争执。",
      "howTheyFit": "使徒行传对罗马的记述很简短，集中在保罗与犹太领袖的会面上，所以罗马信徒之间的摩擦很可能未被提及。约一代人之后从罗马寄出的《革利免一书》，把保罗的苦难归因于嫉妒和纷争，与腓立比书所说的恶行相近，却没有指出任何对手。如果腓立比书写于以弗所或该撒利亚，那些敌对者便属于那里；使徒行传没有记载敌对的传道，不过它提到耶路撒冷信徒对保罗的猜疑。",
      "alternatives": [
        {
          "label": "敌对与众使徒之死",
          "statement": "库尔曼把《革利免一书》所说的嫉妒理解为罗马教会内部的敌对，把它与这些敌对的传道者联系起来，并认为它促成了众使徒的死；另一些人则把革利免的嫉妒主题看作一种套用的道德警告。"
        },
        {
          "label": "息事宁人的使徒行传",
          "statement": "自F. C. 鲍尔以来，许多批评学者认为使徒行传淡化了信徒之间的冲突，所以它的沉默可能是有选择的；不过，使徒行传确实记载了使徒行传15:1-2的争执，以及保罗与巴拿巴的分手。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-rival-preachers-where-paul-is-held"
    },
    {
      "id": "no-one-else-like-timothy",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "Philippians 2:19-22",
        "Philippians 4:21",
        "Colossians 4:7",
        "Colossians 4:10-14",
        "Philemon 1:24"
      ],
      "actsReferences": [
        "Acts 19:29",
        "Acts 27:1-2",
        "Acts 28:16"
      ],
      "personIds": [
        "person.timothy",
        "person.aristarchus",
        "person.luke",
        "person.john-mark",
        "person.demas",
        "person.tychicus"
      ],
      "placeIds": [
        "place.rome",
        "place.philippi",
        "place.ephesus",
        "place.caesarea"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "W. M. Ramsay",
          "work": "St. Paul the Traveller and the Roman Citizen",
          "year": "1895",
          "view": "Philippians was written late in the Roman custody, after Paul had sent his trusted companions away on missions, which explains his remark that he had no one else like Timothy."
        },
        {
          "author": "J. B. Lightfoot",
          "work": "Saint Paul's Epistle to the Philippians",
          "year": "1868",
          "view": "Philippians was the earliest of the Roman letters; Aristarchus probably left the ship at Myra and rejoined Paul later, and Luke may have been away or occupied, so Philippians 2:20-21 need not include them."
        }
      ],
      "title": "没有别人像提摩太，然而保罗的同伴却在问安",
      "summary": "腓立比书说，保罗再没有别人像提摩太那样真诚关心腓立比信徒，因为人人都求自己的事。如果这封信写于罗马，这话就与歌罗西书和腓利门书不太协调（这两封书信转达亚里达古、马可、路加和底马的问候），也与使徒行传不太协调：使徒行传让亚里达古上了开往意大利的船，又把“我们”叙述者带到罗马。",
      "letterSays": "保罗再没有别的同心的人会真诚关心他们，因为人人都求自己的事；提摩太已经证明了自己。然而，有未具名的弟兄问安。",
      "actsSays": "亚里达古与保罗和“我们”叙述者一同登船前往意大利，“我们”到了罗马。使徒行传从未说谁在那里与保罗同住，也从未提到提摩太在罗马。",
      "howTheyFit": "这句话可能是指谁有空、又可信托去腓立比，而不是指保罗身边的所有人；书信本身也提到与他同在的弟兄。拉姆齐论证说，腓立比书写于在罗马拘押的后期，那时亚里达古、路加、马可和推基古已经各自出外执行任务。莱特福特把它定在最早，论证说亚里达古很可能在每拉下了船，后来才重新与保罗会合，而路加可能不在或正忙。",
      "alternatives": [
        {
          "label": "以弗所背景",
          "statement": "如果腓立比书写于以弗所，使徒行传中在罗马的同伴便与此无关；不过使徒行传也把亚里达古放在暴动期间的以弗所，所以这种张力并没有完全消失。"
        },
        {
          "label": "是称赞，不是清点",
          "statement": "有些人把这句话读作称赞提摩太的夸张说法，而不是对保罗同伴的一番调查；另一些人则从中听出他对身边的人真实的失望。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-no-one-else-like-timothy"
    },
    {
      "id": "grounds-for-an-expected-release",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Philippians 1:19-26",
        "Philippians 2:23-24",
        "Philemon 1:22",
        "2 Timothy 4:6-8",
        "Romans 15:24",
        "Romans 15:28"
      ],
      "actsReferences": [
        "Acts 20:1",
        "Acts 23:29",
        "Acts 24:27",
        "Acts 25:11",
        "Acts 25:25",
        "Acts 26:31-32",
        "Acts 28:18",
        "Acts 28:21",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.lysias",
        "person.festus",
        "person.agrippa",
        "person.felix",
        "person.philemon"
      ],
      "placeIds": [
        "place.caesarea",
        "place.rome",
        "place.judea",
        "place.ephesus",
        "place.colossae",
        "place.spain"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 12, no. 1",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "In the former epistles the author confidently looked forward to his liberation from confinement, and his speedy departure from Rome.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 7, no. 5",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "he now regards the decision of his fate as nigh at hand.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "A. N. Sherwin-White",
          "work": "Roman Society and Roman Law in the New Testament",
          "year": "1963",
          "view": "Acts' account of Paul's custody, hearings and appeal to Caesar fits Roman legal procedure of the mid-first century."
        },
        {
          "author": "G. S. Duncan",
          "work": "St Paul's Ephesian Ministry",
          "year": "1929",
          "view": "Philippians and Philemon come from an Ephesian imprisonment, so the release they hoped for preceded Paul's arrest in Jerusalem."
        }
      ],
      "title": "预期获释与客房：使徒行传中怀有盼望的法律依据",
      "summary": "腓立比书预期保罗会活下来并很快来访；腓利门书盼望获释，请人预备客房。如果这些书信来自该撒利亚或罗马，使徒行传就提供了这盼望的依据：革老丢．吕西亚、非斯都和亚基帕都认为他没有该死的罪，罗马的犹太领袖也没有听到任何不利于他的事。使徒行传在任何判决之前就结束了。",
      "letterSays": "保罗在生与死之间权衡，预期自己会留下，再见到腓立比信徒，并且很快就来；他请腓利门预备住处，盼望自己能被归还给他们。",
      "actsSays": "革老丢．吕西亚、非斯都和亚基帕一行人都认为他没有该死的罪；亚基帕说，保罗若没有上诉，本来可以获释；保罗说罗马人原想释放他。",
      "howTheyFit": "若以该撒利亚或罗马为背景，书信中的盼望与使徒行传中的法律图景相符，尽管书信从未提到那些官员的结论，而是把盼望建立在祷告上。佩利指出，这几封书信预期获释，提摩太后书却预期死亡，而且腓立比书认为判决已经临近。",
      "alternatives": [
        {
          "label": "在以弗所的监禁",
          "statement": "如果腓立比书和腓利门书来自使徒行传没有记载的一次以弗所监禁，那么所盼望的获释就发生在使徒行传20:1之前。腓利门书请求在附近的歌罗西预备住处，以及罗马书计划从罗马往西班牙去，都被引用来支持这一看法。"
        },
        {
          "label": "盼望不等于结果",
          "statement": "有利的结论并没有使保罗在腓力斯或非斯都手下获释，而使徒行传可能为了自己的护教目的而强调罗马官方的无罪裁定；无论是书信中的盼望，还是使徒行传，都不能表明他获释了。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-grounds-for-an-expected-release"
    },
    {
      "id": "you-will-not-see-my-face-again",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "Philippians 1:25-26",
        "Philippians 2:23-24",
        "Philemon 1:22",
        "Colossians 4:9",
        "Romans 15:24",
        "Romans 15:28",
        "1 Timothy 1:3",
        "1 Timothy 3:14-15",
        "1 Timothy 4:13",
        "2 Timothy 4:20"
      ],
      "actsReferences": [
        "Acts 20:16-17",
        "Acts 20:22-25",
        "Acts 20:38"
      ],
      "personIds": [
        "person.philemon",
        "person.timothy",
        "person.trophimus",
        "person.onesimus"
      ],
      "placeIds": [
        "place.miletus",
        "place.ephesus",
        "place.colossae",
        "place.macedonia",
        "place.spain",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 11 (First Epistle to Timothy), introduction; T. R. Birks ed. (archive.org)",
          "url": "https://archive.org/details/horaepaulinaeor00palegoog",
          "publicDomain": true,
          "quote": "this might be all which was communicated to the apostle by extraordinary revelation, and that the rest was the conclusion of his own mind, the desponding inference which he drew from strong and repeated intimations of approaching danger.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 11 (First Epistle to Timothy), no. 1; T. R. Birks ed. (archive.org)",
          "url": "https://archive.org/details/horaepaulinaeor00palegoog",
          "publicDomain": true,
          "quote": "if, in pursuance of the intention expressed in his letter to Philemon, he came to Colosse soon after he was set at liberty at Rome, it is very improbable that he would omit to visit Ephesus, which lay so near to it",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "George S. Duncan",
          "work": "St. Paul's Ephesian Ministry",
          "year": "1929",
          "view": "Argues that the captivity letters, Philemon among them, were written during an imprisonment at Ephesus rather than Rome."
        },
        {
          "author": "Ernst Haenchen",
          "work": "The Acts of the Apostles: A Commentary",
          "year": "1971",
          "view": "Reads the Miletus address as Luke's farewell testament for Paul, composed in the knowledge that Paul did not return."
        },
        {
          "author": "John A. T. Robinson",
          "work": "Redating the New Testament",
          "year": "1976",
          "view": "Dates all three Pastoral Epistles within Paul's career before his voyage to Rome."
        }
      ],
      "title": "米利都的告别与书信中后来往东方的到访",
      "summary": "在米利都，保罗告诉以弗所的长老，他们再也见不到他的面了；然而在腓利门书中，他盼望到访以弗所附近的歌罗西，提摩太前书也让他再次到了以弗所。这种张力是真实的。如果那句预言只是保罗自己的预感，或者这些书信早于使徒行传20章，张力就会缓和；许多批评学者断定他从未回去过。",
      "letterSays": "保罗请腓利门预备客房，地点很可能在以弗所附近的歌罗西；在提摩太前书中，他离开以弗所往马其顿去，盼望回来；在提摩太后书中，他把生病的特罗非摩留在了米利都。",
      "actsSays": "在米利都，保罗说他知道以弗所的长老再也见不到他了，这最使他们忧伤；圣灵只警告过他会有锁链和患难。",
      "howTheyFit": "如果这些书信反映的是使徒行传28章之后的到访，那么这次告别并没有照所说的应验。佩利提出，圣灵只预言了锁链和患难，保罗的确信是他自己的预感，正如在腓立比书中，他知道自己会留下，却又等着看自己的案子如何发展。他还判断，到访歌罗西几乎不会绕过邻近的以弗所。不久之前写成的罗马书15章显示保罗计划往西去西班牙，所以这次告别可能表达的是一个后来改变了的计划。",
      "alternatives": [
        {
          "label": "写于米利都之前的书信",
          "statement": "如果腓利门书和腓立比书来自在以弗所的一次监禁（邓肯），而教牧书信来自保罗在使徒行传时期的事工（鲁滨逊），那么它们所暗示的到访不晚于在米利都停留之时，或者始终只是盼望，使徒行传20:25也就照原文成立。"
        },
        {
          "label": "事后写成",
          "statement": "路加可能是在知道保罗至死未曾回去的情况下写下这次告别的（亨钦）。这样，这节经文就不利于教牧书信所预设的获释与重返之旅；怀疑教牧书信作者归属的批评学者，把这些旅程读作文学背景。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-you-will-not-see-my-face-again"
    },
    {
      "id": "churches-in-households",
      "relation": "complementary-detail",
      "confidence": "high",
      "letterReferences": [
        "Philemon 1:2",
        "Philemon 1:10",
        "Philemon 1:15-16",
        "Romans 16:5",
        "1 Corinthians 16:19",
        "Colossians 4:15",
        "1 Corinthians 1:14",
        "1 Corinthians 1:16",
        "1 Corinthians 16:15",
        "Titus 1:6",
        "Titus 1:11",
        "Titus 2:2-10"
      ],
      "actsReferences": [
        "Acts 2:46",
        "Acts 10:24",
        "Acts 10:44-48",
        "Acts 11:14",
        "Acts 12:12",
        "Acts 16:15",
        "Acts 16:31-34",
        "Acts 16:40",
        "Acts 18:2-3",
        "Acts 18:7-8",
        "Acts 20:20"
      ],
      "personIds": [
        "person.philemon",
        "person.apphia",
        "person.archippus",
        "person.priscilla",
        "person.aquila",
        "person.lydia",
        "person.the-jailer",
        "person.crispus",
        "person.titius-justus",
        "person.onesimus"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.caesarea",
        "place.philippi",
        "place.corinth",
        "place.ephesus",
        "place.colossae",
        "place.crete",
        "place.rome"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Wayne A. Meeks",
          "work": "The First Urban Christians: The Social World of the Apostle Paul",
          "year": "1983",
          "view": "Treats the household as the basic unit and meeting place of the Pauline churches."
        },
        {
          "author": "Joachim Jeremias",
          "work": "Infant Baptism in the First Four Centuries",
          "year": "1960",
          "view": "Argues that the household baptisms of Acts and 1 Corinthians would have included children."
        },
        {
          "author": "Kurt Aland",
          "work": "Did the Early Church Baptize Infants?",
          "year": "1963",
          "view": "Disputes that the household texts show infant baptism in the apostolic period."
        }
      ],
      "title": "在家中聚会的教会，以及全家归信",
      "summary": "使徒行传和书信一致表明，早期教会，包括保罗所建立的教会，在家中聚会，并以家庭为单位增长。书信问候在指名的家中聚会的教会，其中包括百基拉和亚居拉的家；使徒行传描写信徒在家中聚会，以及整家人随家主一同相信或受洗。这是在一种社会模式上的一致，而不是在某一事件上的一致。",
      "letterSays": "保罗问候在指名的家中聚会的教会，也为司提法拿一家施洗；提多书要求长老的儿女是信主的，警告有人以教导败坏整个家庭，并按年龄和身份分别教导各类人。",
      "actsSays": "信徒在耶路撒冷的家中聚会，包括马利亚的家；哥尼流、吕底亚、狱吏和基利司布都与全家一同得救或受洗；保罗在以弗所挨家挨户教导。",
      "howTheyFit": "两种文本看来都不是抄自对方。使徒行传中的吕底亚、狱吏和犹士都没有在书信中出现，而腓利门书和歌罗西书所问候的那些家主也不见于使徒行传。有两个名字连接两边：百基拉和亚居拉在使徒行传中接待保罗住宿，在书信中则有教会在他们家中聚会；基利司布在使徒行传中与全家一同相信，在哥林多前书中由保罗亲自施洗。腓利门书补充了一个细节：欧尼西慕是一个信徒家中的奴隶，却是在保罗受拘押时才经由保罗成为信徒。一种共同的模式，分量有限。",
      "alternatives": [
        {
          "label": "家中有谁",
          "statement": "家庭受洗是否包括婴儿，是一场由来已久的宗派争论（耶利米亚斯赞成，阿兰德反对）。经文显示的是家庭一同加入，而不是家中有谁。"
        },
        {
          "label": "后来的教会秩序",
          "statement": "如果教牧书信成书于保罗之后，提多书关于家庭的指示可能反映的是后来已经定型的教会秩序；罗马书、哥林多前书和腓利门书中的家庭教会仍显示这种模式出现得很早。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-churches-in-households"
    },
    {
      "id": "acts-ends-without-a-verdict",
      "relation": "silence",
      "confidence": "debated",
      "letterReferences": [
        "1 Timothy 1:3",
        "1 Timothy 3:14",
        "Titus 1:5",
        "Titus 3:12",
        "2 Timothy 1:16-17",
        "2 Timothy 4:16-17",
        "2 Timothy 4:20"
      ],
      "actsReferences": [
        "Acts 20:25",
        "Acts 20:38",
        "Acts 21:29",
        "Acts 21:33",
        "Acts 23:29",
        "Acts 25:25",
        "Acts 26:31-32",
        "Acts 27:7-12",
        "Acts 28:18",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.timothy",
        "person.titus",
        "person.trophimus",
        "person.festus",
        "person.agrippa"
      ],
      "placeIds": [
        "place.rome",
        "place.ephesus",
        "place.crete",
        "place.nicopolis",
        "place.miletus",
        "place.spain",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 13 (Epistle to Titus), no. 2; T. R. Birks ed. (archive.org)",
          "url": "https://archive.org/details/horaepaulinaeor00palegoog",
          "publicDomain": true,
          "quote": "the history, which reaches, we know, to the time of St. Paul's first imprisonment, contains no account of his going to Crete, except upon his voyage as a prisoner to Rome",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 12 (Second Epistle to Timothy), no. 1; T. R. Birks ed. (archive.org)",
          "url": "https://archive.org/details/horaepaulinaeor00palegoog",
          "publicDomain": true,
          "quote": "In these two articles, we have a journey referred to, which must have taken place subsequently to the conclusion of St. Luke’s history, and of course, after St. Paul’s liberation from his first imprisonment.",
          "role": "early-study"
        },
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "Church History 2.22.2",
          "url": "https://www.newadvent.org/fathers/250102.htm",
          "publicDomain": true,
          "quote": "after he had made his defense it is said that the apostle was sent again upon the ministry of preaching, and that upon coming to the same city a second time he suffered martyrdom.",
          "role": "primary-text"
        },
        {
          "sourceKey": "first-clement-lightfoot",
          "author": "Clement of Rome",
          "work": "First Epistle of Clement to the Corinthians",
          "translator": "J. B. Lightfoot",
          "year": "1891",
          "locator": "1 Clement 5.6",
          "url": "https://www.earlychristianwritings.com/text/1clement-lightfoot.html",
          "publicDomain": true,
          "quote": "having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world",
          "role": "primary-text"
        },
        {
          "sourceKey": "muratorian-fragment-anf",
          "author": "Anonymous (Muratorian Fragment)",
          "work": "Muratorian Fragment",
          "translator": "S. D. F. Salmond",
          "year": "1886",
          "locator": "Canon Muratorianus §2",
          "url": "https://www.newadvent.org/fathers/0510.htm",
          "publicDomain": true,
          "quote": "he shows this clearly — i.e., that the principle on which he wrote was, to give only what fell under his own notice — by the omission of the passion of Peter, and also of the journey of Paul, when he went from the city — Rome — to Spain",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Martin Dibelius and Hans Conzelmann",
          "work": "The Pastoral Epistles",
          "year": "1972",
          "view": "Treat the Pastorals as pseudonymous, with their personal and travel notes as part of the literary setting."
        },
        {
          "author": "John A. T. Robinson",
          "work": "Redating the New Testament",
          "year": "1976",
          "view": "Dates all three Pastoral Epistles within Paul's career before his voyage to Rome, so no release is required."
        },
        {
          "author": "William D. Mounce",
          "work": "Pastoral Epistles",
          "year": "2000",
          "view": "Defends Pauline authorship and places the letters after a release from the custody that closes Acts."
        }
      ],
      "title": "使徒行传在判决之前结束；教牧书信设定保罗已获自由并在旅行",
      "summary": "使徒行传以保罗在罗马受拘押结束，从未记载判决。提摩太前书和提多书显示他在爱琴海一带自由行动，留下代表，并选定过冬的地方；提摩太后书则让他在近来的旅行之后被锁链囚禁在罗马。使徒行传既不证实也不排除获释；教牧书信需要一次获释，除非它们适合放在更早的时期，或是托名之作。",
      "letterSays": "保罗把提摩太留在以弗所，把提多留在克里特岛，并要在尼哥波立过冬；在提摩太后书中，他身带锁链，回想第一次申辩，以及把生病的特罗非摩留在米利都。",
      "actsSays": "特罗非摩与保罗一同到了耶路撒冷；保罗自被捕起一直受拘押，过冬的港口由别人选定；使徒行传以保罗在罗马毫无阻碍地传道两年结束，没有判决。",
      "howTheyFit": "这几封书信无法放进使徒行传21至28章之内。佩利指出，使徒行传只让保罗以囚犯身份到过克里特岛，而提多书预设的是一次自由的到访；而且特罗非摩到了耶路撒冷，并没有病着留在米利都。使徒行传中的官员找不到死罪的罪名，这与获释相合，尽管米利都的告别暗示他不会回来。优西比乌记载了一次获释和第二次在罗马的监禁，而他的说法部分是从提摩太后书读出来的。《革利免一书》说保罗到了西方的极限；年代有争议的《穆拉托里残篇》说，使徒行传略去了他往西班牙的旅程。",
      "alternatives": [
        {
          "label": "教牧书信在使徒行传的年间",
          "statement": "如果教牧书信写于保罗在使徒行传时期的事工中，写于使徒行传略去的旅程中（使徒行传显然也略去了别的旅程），那就不需要获释（鲁滨逊）。"
        },
        {
          "label": "文学性的行程",
          "statement": "如果教牧书信是托名之作，其中的旅程可能是文学背景，而获释的传统可能部分是以它们为依据；这样，使徒行传的沉默就不需要填补（迪贝利乌斯和康策尔曼）。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-acts-ends-without-a-verdict"
    },
    {
      "id": "timothy-left-at-ephesus-when-paul-went-to-macedonia",
      "relation": "apparent-tension",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Timothy 1:3",
        "1 Timothy 3:14-15",
        "1 Timothy 4:13",
        "1 Corinthians 16:10-11",
        "2 Corinthians 1:1",
        "2 Corinthians 2:1",
        "2 Corinthians 2:12-13",
        "2 Corinthians 7:5",
        "2 Corinthians 13:1"
      ],
      "actsReferences": [
        "Acts 19:21-22",
        "Acts 20:1-4",
        "Acts 20:16"
      ],
      "personIds": [
        "person.timothy",
        "person.erastus"
      ],
      "placeIds": [
        "place.ephesus",
        "place.macedonia",
        "place.greece",
        "place.corinth",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 11 (First Epistle to Timothy), introduction; T. R. Birks ed. (archive.org)",
          "url": "https://archive.org/details/horaepaulinaeor00palegoog",
          "publicDomain": true,
          "quote": "the leaving of Timothy behind at Ephesus, when Paul went into Macedonia, suits not with any journey into Macedonia recorded in the Acts",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790",
          "locator": "ch. 11 (First Epistle to Timothy), introduction; T. R. Birks ed. (archive.org)",
          "url": "https://archive.org/details/horaepaulinaeor00palegoog",
          "publicDomain": true,
          "quote": "that supposition is inconsistent with the terms and tenor of the epistle throughout: for the writer speaks uniformly of his intention to return to Timothy at Ephesus, and not of his expecting Timothy to come to him in Macedonia",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "John A. T. Robinson",
          "work": "Redating the New Testament",
          "year": "1976",
          "view": "Dates 1 Timothy to Paul's Ephesian years on the third journey, within the period Acts covers."
        },
        {
          "author": "Martin Dibelius and Hans Conzelmann",
          "work": "The Pastoral Epistles",
          "year": "1972",
          "view": "Treat the Pastorals as pseudonymous, with their personal and travel notes as part of the literary setting."
        }
      ],
      "title": "保罗动身往马其顿去时，把提摩太留在以弗所",
      "summary": "提摩太前书说，保罗往马其顿去时，把提摩太留在以弗所，并盼望很快回来。使徒行传唯一一次这样的离开，是在暴动之后，却不太吻合：提摩太在马其顿与保罗共同署名写了哥林多后书，并与保罗同行，而保罗随后绕过了以弗所。要么是使徒行传略去了这次旅程，要么它发生在使徒行传之后，要么这个背景是文学性的。",
      "letterSays": "保罗往马其顿去的时候，劝提摩太留在以弗所，好制止某些人传讲别的教导；他盼望不久回来，但写下这封信，以防耽延。",
      "actsSays": "保罗差提摩太和以拉都先往马其顿去，在暴动之后离开以弗所，从希腊回程时提摩太在他的同行者之中，后来他乘船经过以弗所而不停留，急着赶往耶路撒冷。",
      "howTheyFit": "佩利追随皮尔逊，判断这次离开不符合使徒行传记载的任何一次旅程，并把这封信定在保罗第一次在罗马受监禁之后。先被差去的提摩太可能如哥林多前书16:11所预期的那样回来了，但保罗离开以弗所后不久在马其顿写成的哥林多后书，把他列为共同署名人；而提摩太前书预期的是保罗回来，而不是提摩太随后跟去。像本森和米夏埃利斯那样把这封信放在使徒行传20:1，就需要提摩太很快赶上。使徒行传确实略去了一些行程，例如第二次到访哥林多。",
      "alternatives": [
        {
          "label": "一次未被记载、在以弗所时期的短途旅行",
          "statement": "保罗住在以弗所的那几年间，可能曾从那里往马其顿作过一次未被记载的短途旅行，把提摩太留下；鲁滨逊把提摩太前书定在那段时期。"
        },
        {
          "label": "文学框架",
          "statement": "按托名的看法，这个背景是一个松散地取材于保罗在以弗所事工的文学框架，所以它与使徒行传的行程不符并不出人意料（迪贝利乌斯和康策尔曼）。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-timothy-left-at-ephesus-when-paul-went-to-macedonia"
    },
    {
      "id": "jesus-before-pontius-pilate",
      "relation": "explicit-agreement",
      "confidence": "high",
      "letterReferences": [
        "1 Timothy 6:12-13"
      ],
      "actsReferences": [
        "Acts 3:13",
        "Acts 4:27",
        "Acts 13:28"
      ],
      "personIds": [
        "person.jesus",
        "person.peter",
        "person.timothy"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.pisidian-antioch"
      ],
      "sources": [
        {
          "sourceKey": "ignatius-anf",
          "author": "Ignatius of Antioch",
          "work": "Epistle to the Trallians",
          "translator": "A. Roberts and J. Donaldson",
          "year": "1885",
          "locator": "Trallians 9",
          "url": "https://www.newadvent.org/fathers/0106.htm",
          "publicDomain": true,
          "quote": "He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died",
          "role": "primary-text"
        },
        {
          "sourceKey": "ignatius-anf",
          "author": "Ignatius of Antioch",
          "work": "Epistle to the Smyrnaeans",
          "translator": "A. Roberts and J. Donaldson",
          "year": "1885",
          "locator": "Smyrnaeans 1",
          "url": "https://www.newadvent.org/fathers/0109.htm",
          "publicDomain": true,
          "quote": "was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. N. D. Kelly",
          "work": "Early Christian Creeds",
          "year": "1950",
          "view": "Treats 1 Timothy 6:13 as an early confessional fragment and traces the mention of Pontius Pilate into the creeds."
        }
      ],
      "title": "耶稣在本丢·彼拉多面前所作的见证",
      "summary": "本丢·彼拉多在保罗书信中只被提到一次，就是在提摩太前书中，那里说基督耶稣在他面前作过见证。使徒行传三次提到他，其中一次是在保罗于彼西底的安提阿的讲道中，每次都与耶稣被定罪和受死有关。这种一致是明确的，但它反映的是基督徒共同的传统，而不是文学上的借用。",
      "letterSays": "提摩太被提醒他曾在许多见证人面前所作的告白，并在神面前、在曾于本丢·彼拉多面前作过见证的基督耶稣面前受嘱咐。",
      "actsSays": "彼得说，耶稣在彼拉多面前被弃绝，而彼拉多原已决定释放他；信徒的祷告提到希律·安提帕和本丢·彼拉多；保罗说耶路撒冷的官长求彼拉多把他处死。",
      "howTheyFit": "两者都把耶稣的受难与彼拉多联系起来。使徒行传补充了提摩太前书没有说的：彼拉多原已决定释放耶稣，而官长们找不到死罪的罪名，却仍力主处死。这个名字已成为基督徒信仰告白中固定的一部分；二世纪初，伊格纳修屡次把基督的受苦与本丢·彼拉多联系起来，有一次还像使徒行传4:27那样与希律·安提帕并提。这种一致是真实的，但显示的是共同的传统，而不是依赖关系。",
      "alternatives": [
        {
          "label": "一段信仰告白的套语",
          "statement": "提摩太前书6:13可能保存了一段早期的信仰告白套语（凯利），而且它的希腊文原文可以理解为“在本丢·彼拉多的时候”，像信经中的“在本丢·彼拉多手下”一样为基督的见证标定时间，而不是描述一场审讯。"
        },
        {
          "label": "一封较晚的书信",
          "statement": "如果提摩太前书成书于保罗之后，这处提及只显示到它的时代，彼拉多套语已经确立，正如在伊格纳修的书信中那样。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-jesus-before-pontius-pilate"
    },
    {
      "id": "miletus-warning-and-the-false-teachers",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "1 Timothy 1:3-7",
        "1 Timothy 1:19-20",
        "1 Timothy 4:1-3",
        "1 Timothy 5:19-20",
        "1 Timothy 6:3-5",
        "1 Timothy 6:20-21",
        "2 Timothy 1:15",
        "2 Timothy 2:16-18",
        "2 Timothy 3:6-9",
        "2 Timothy 4:3-4",
        "Titus 1:5-11",
        "Romans 16:17-18"
      ],
      "actsReferences": [
        "Acts 20:17",
        "Acts 20:28-31"
      ],
      "personIds": [
        "person.timothy",
        "person.titus"
      ],
      "placeIds": [
        "place.miletus",
        "place.ephesus",
        "place.asia-province",
        "place.crete"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Richard I. Pervo",
          "work": "Dating Acts: Between the Evangelists and the Apologists",
          "year": "2006",
          "view": "Dates Acts to about 115 and places it in the same post-Pauline milieu as the Pastoral Epistles."
        },
        {
          "author": "Steve Walton",
          "work": "Leadership and Lifestyle: The Portrait of Paul in the Miletus Speech and 1 Thessalonians",
          "year": "2000",
          "view": "Finds close parallels between the Miletus speech and 1 Thessalonians and argues that Luke knew Pauline tradition."
        }
      ],
      "title": "米利都的警告与以弗所和亚西亚的假师傅",
      "summary": "在米利都，保罗警告以弗所的长老，将有豺狼进来，而且他们中间也会有人起来，引诱门徒跟从他们。提摩太前书和提摩太后书描写了以弗所的这类假师傅，并点名其中几个。按字面读，使徒行传提供了预言，书信提供了应验；许多批评学者则认为，两者背后是同一个较晚的处境。",
      "letterSays": "提摩太前书对付以弗所那些想教导律法的人、神话传说和禁欲的规条；提摩太后书点名指出许米乃和腓理徒声称复活已经过去，又说亚西亚所有的人都离弃了保罗。",
      "actsSays": "保罗召来以弗所的长老，又称他们为监督，嘱咐他们牧养群羊，预言有豺狼从外面进来，内部也会兴起歪曲真理的教师，并回顾三年来的警告。",
      "howTheyFit": "这个联系是主题上的：使徒行传没有点名书信中的任何对手，书信也从未引用这篇讲话。尽管如此，提摩太前书关于控告长老的规定，正合乎有人会从长老自己的行列中起来的警告；而且使徒行传像提多书1:5-7一样，把同一批人称为长老和监督。因为使徒行传公开地把它表述为预言，所以这个联系是互补的，而非非刻意的巧合。",
      "alternatives": [
        {
          "label": "事后写成",
          "statement": "如果使徒行传和教牧书信都出自保罗之后的亚西亚，那篇讲话可能是事后写成的，所以两者反映的是同一个处境，而不是预言与应验（佩尔沃）。"
        },
        {
          "label": "保罗自己的关切",
          "statement": "沃尔顿发现，这篇讲话对保罗的描绘与帖撒罗尼迦前书很接近，这表明路加知道真正的保罗传统；而且在罗马书16:17-18中，保罗自己也警告一个教会提防制造分裂的教导者，所以这警告可能呼应他本人的关切。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-miletus-warning-and-the-false-teachers"
    },
    {
      "id": "alexander-at-ephesus",
      "relation": "complementary-detail",
      "confidence": "low",
      "letterReferences": [
        "1 Timothy 1:19-20",
        "2 Timothy 4:12",
        "2 Timothy 4:14-15"
      ],
      "actsReferences": [
        "Acts 4:6",
        "Acts 19:23-27",
        "Acts 19:33-34"
      ],
      "personIds": [
        "person.alexander",
        "person.demetrius",
        "person.tychicus"
      ],
      "placeIds": [
        "place.ephesus"
      ],
      "sources": [],
      "modernScholarship": [],
      "title": "书信中的亚历山大与以弗所暴动中的亚历山大",
      "summary": "可能有多达三个名叫亚历山大的人与以弗所有关：提摩太前书中一个信心如船破坏的人，提摩太后书中未说明所在地的铜匠亚历山大，以及使徒行传中暴动期间被推到前面的一个犹太人。把他们认定为同一人是可能的，但未经证实：这个名字非常常见，而且使徒行传没有交代它所说的亚历山大的行业，也没有交代他对保罗的立场。",
      "letterSays": "提摩太前书说许米乃和亚历山大在信心上如同船破了，已被交给撒但，好叫他们学会不再亵渎；提摩太后书警告要提防铜匠亚历山大，他大大地伤害了保罗。",
      "actsSays": "在银匠低米丢煽动的暴动中，犹太人把亚历山大推到前面；他摆手要申辩，但人们一认出他是犹太人，就把他的声音压了下去。",
      "howTheyFit": "如果是同一个人，提摩太后书就补上了一个金属工匠的行业，正合乎一场手艺人的暴动，也补上了使徒行传从未显示的敌意。但提摩太后书从未说铜匠亚历山大在哪里，而它差推基古往以弗所去，也许暗示提摩太当时在别处。使徒行传没有交代它所说的亚历山大的行业，他的用意也不清楚；犹太群体可能是推他出来，好与保罗划清界限。使徒行传还提到另一个亚历山大，属于大祭司的圈子。两封书信中的亚历山大也不一定是同一个人。至多是一个可能的联系。",
      "alternatives": [
        {
          "label": "一个以弗所的对手",
          "statement": "经文容许铜匠亚历山大就是使徒行传中的亚历山大：一个在以弗所的犹太金属工匠，他对保罗的敌对始于那场暴动。但没有什么要求必须如此。"
        },
        {
          "label": "互不相干的人",
          "statement": "亚历山大这个名字非常常见；书信中的一个或两个亚历山大与使徒行传19章的那个犹太人，可能互不相干，那样就根本没有交集。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-alexander-at-ephesus"
    },
    {
      "id": "church-support-for-widows",
      "relation": "complementary-detail",
      "confidence": "medium-high",
      "letterReferences": [
        "1 Timothy 5:3-16",
        "1 Timothy 3:8-13"
      ],
      "actsReferences": [
        "Acts 6:1-6",
        "Acts 9:36-41"
      ],
      "personIds": [
        "person.stephen",
        "person.philip",
        "person.peter",
        "person.timothy"
      ],
      "placeIds": [
        "place.jerusalem",
        "place.ephesus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (London: Religious Tract Society printing, 1852)",
          "locator": "Chapter 11 (First Epistle to Timothy), No. II",
          "url": "https://archive.org/download/horaepaulinaeort00pale_0/horaepaulinaeort00pale_0_djvu.txt",
          "publicDomain": true,
          "quote": "The Epistle, without being suspected of borrowing from the history, refers, briefly indeed, but decisively, to a similar establishment, subsisting some years afterwards at Ephesus. This agreement indicates that both writings were founded upon real circumstances.",
          "role": "early-study"
        },
        {
          "sourceKey": "irenaeus-against-heresies-anf",
          "author": "Irenaeus",
          "work": "Against Heresies",
          "translator": "A. Roberts and W. H. Rambaut",
          "year": "1885",
          "locator": "Against Heresies 1.26.3",
          "url": "https://www.newadvent.org/fathers/0103126.htm",
          "publicDomain": true,
          "quote": "The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Bruce W. Winter",
          "work": "Providentia for the Widows of 1 Timothy 5:3-16 (Tyndale Bulletin)",
          "year": "1988",
          "view": "Reads the passage against Roman law and custom on dowries and family provision for widows."
        },
        {
          "author": "Jouette M. Bassler",
          "work": "The Widows' Tale: A Fresh Look at 1 Tim 5:3-16 (Journal of Biblical Literature)",
          "year": "1984",
          "view": "Treats the enrolled widows as a circle within the church, which the passage restricts, rather than a fixed office."
        }
      ],
      "title": "教会对寡妇的供养",
      "summary": "两处文本都显示教会供养寡妇。使徒行传记载，在耶路撒冷每日的供给中，说希腊话的寡妇被忽略了，又记载在约帕有寡妇围聚在多加身边；提摩太前书则规定以弗所的教会应把哪些寡妇列入名册，并要家人先行供养。两者的一致在于这种做法，而不在于诸如执事职分之类的细节。",
      "letterSays": "家人必须供养自家的寡妇；教会只把孤身无靠、年满六十、只嫁过一个丈夫、以善行见称的寡妇列入名册；年轻的寡妇应当再嫁。",
      "actsSays": "在耶路撒冷，说希腊话的寡妇在每日的服事中被忽略，于是选出七个人并委派他们；在约帕，寡妇们哀悼多加，她是一位以善行著称的门徒。",
      "howTheyFit": "佩利注意到，提摩太前书提到列入名册时十分突然，仿佛读者早已知道此事，并据此判断这封书信并未借用使徒行传。这种吻合是真实的，但程度有限，因为照顾寡妇本是犹太人由来已久的义务。使徒行传9章把寡妇列为与圣徒并列的一个独立群体。使徒行传从未称那七人为执事，虽然它用与“服事”相关的字词描述他们的任务；把他们等同于提摩太前书3章中的仆人（即执事），是后来的传统，约公元180年爱任纽已有此说。",
      "alternatives": [
        {
          "label": "后来形成的寡妇职分",
          "statement": "把提摩太前书定在保罗之后的学者，认为那些设有年龄限制、需作出许愿的列册寡妇是一个更成熟的职分；如此，这种一致显示的是一种延续数十年的做法，而不是保罗在世时的证据。"
        },
        {
          "label": "救济名单，而非职分",
          "statement": "另一些人把提摩太前书5章读作教会所供养的贫苦寡妇名单，受到罗马社会期望家人供养的影响，而不是一种职分；按这种看法，它延续了使徒行传所描述的救济。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-church-support-for-widows"
    },
    {
      "id": "pay-for-elders-and-a-saying-of-jesus",
      "relation": "apparent-tension",
      "confidence": "medium",
      "letterReferences": [
        "1 Timothy 1:3",
        "1 Timothy 3:3",
        "1 Timothy 3:8",
        "1 Timothy 5:17-18",
        "1 Timothy 6:5-10",
        "1 Timothy 6:17-19",
        "1 Corinthians 9:9-15"
      ],
      "actsReferences": [
        "Acts 20:17",
        "Acts 20:33-35"
      ],
      "personIds": [
        "person.timothy"
      ],
      "placeIds": [
        "place.miletus",
        "place.ephesus"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "C. F. D. Moule",
          "work": "The Problem of the Pastoral Epistles: A Reappraisal (Bulletin of the John Rylands Library)",
          "year": "1965",
          "view": "Proposes that Luke wrote the Pastorals for Paul during Paul's lifetime, accounting for both their non-Pauline style and their Lukan features."
        },
        {
          "author": "Stephen G. Wilson",
          "work": "Luke and the Pastoral Epistles",
          "year": "1979",
          "view": "Argues that the author of Luke-Acts also wrote the letters to Timothy and Titus, after Paul's lifetime."
        }
      ],
      "title": "金钱、长老的报酬，以及一句与路加福音10:7相合的话",
      "summary": "使徒行传与提摩太前书有共同的金钱伦理，但在报酬上有别。在米利都，保罗提醒以弗所的长老，他未曾贪图任何人的银子，而是为自己和同伴的需要做工，作他们的榜样。提摩太前书同样谴责贪婪，却让善于带领的长老得加倍的敬奉，并引用一句与路加福音10:7相合的话。",
      "letterSays": "监督和执事不可贪爱钱财；把敬虔当作得利的门路被否定；富人必须乐于分享；善于带领和教导的长老配得加倍的敬奉，正如工人配得工资。",
      "actsSays": "保罗对以弗所的长老说，他未曾贪图任何人的金银，亲手做工；他们也当照样扶助软弱的人，记念耶稣论施予的话。",
      "howTheyFit": "金钱伦理是一致的：不贪婪，慷慨施予。差别在于报酬。使徒行传以保罗自食其力作为长老的榜样；提摩太前书则让带领的长老得加倍的敬奉，看来包括报酬在内，并引用关于不可笼住牛嘴的律法——保罗在哥林多前书9章也引用这条律法，在那里他主张自己有得供养的权利，却又放弃了它。这种张力并不大：哥林多前书本身已同时包含这两方面。",
      "alternatives": [
        {
          "label": "路加的手笔",
          "statement": "穆尔和威尔逊提出，写给提摩太和提多的书信是路加所写或经他润饰，并指出其中与路加福音10:7相同的措辞；果真如此，这些书信的金钱伦理与米利都讲论出自同一人之手，并非彼此独立。"
        },
        {
          "label": "成文福音书，还是口传的话",
          "statement": "如果提摩太前书5:18中“经”这个词涵盖两句话，这封书信可能是把路加福音当作经文引用，意味着写作年代较晚；另一些人则认为第二句是口头流传的耶稣的话，正如哥林多前书9:14那样。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-pay-for-elders-and-a-saying-of-jesus"
    },
    {
      "id": "women-teaching-and-priscilla",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "1 Timothy 1:3",
        "1 Timothy 2:11-15",
        "1 Timothy 5:13",
        "2 Timothy 3:6-7",
        "2 Timothy 4:19",
        "1 Corinthians 11:5",
        "1 Corinthians 12:28",
        "Romans 16:3"
      ],
      "actsReferences": [
        "Acts 18:18-19",
        "Acts 18:24-26",
        "Acts 21:8-9"
      ],
      "personIds": [
        "person.priscilla",
        "person.aquila",
        "person.apollos",
        "person.philip",
        "person.timothy"
      ],
      "placeIds": [
        "place.ephesus",
        "place.caesarea"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Andreas J. Köstenberger, Thomas R. Schreiner and H. Scott Baldwin (eds.)",
          "work": "Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15",
          "year": "1995",
          "view": "Complementarian essays arguing that the passage bars women from teaching or exercising authority over men in the church as a lasting principle."
        },
        {
          "author": "Philip B. Payne",
          "work": "Man and Woman, One in Christ: An Exegetical and Theological Study of Paul's Letters",
          "year": "2009",
          "view": "Egalitarian reading: 1 Timothy 2:12 forbids women to assume authority to teach men amid a specific Ephesian crisis of false teaching, not as a general rule."
        }
      ],
      "title": "以弗所的女性教导与百基拉",
      "summary": "提摩太前书禁止女人教导男人或管辖男人，而使徒行传却描述百基拉与亚居拉一同在以弗所——同一座城市——指教亚波罗。两者是否冲突，取决于如何读提摩太前书2:12：是关于公开教导的长久规定，是对当地错误教导的回应，还是后来的发展。",
      "letterSays": "女人应当安静学习，不可教导男人或管辖男人，并以亚当和夏娃为据；游手好闲的年轻寡妇挨家串门，说不该说的话。",
      "actsSays": "保罗把百基拉和亚居拉留在以弗所；他们在会堂里听见亚波罗讲道，就接他到一边，把神的道向他讲解得更准确；腓利的四个女儿都说预言。",
      "howTheyFit": "这些文本在同一座城市交汇：提摩太前书写给在以弗所的提摩太，提摩太后书问候百基拉和亚居拉，他们很可能也在那里。使徒行传只说这对夫妇接亚波罗到一边；互补派读为聚会之外的私下指教，平等派则指出百基拉通常名列在前，而且哥林多前书11:5预设女人在敬拜中说预言。保罗把说预言和教导列为不同的恩赐。两处文本都没有处理对方的情况，因此张力在于解释，而不在于相互冲突的事实。",
      "alternatives": [
        {
          "label": "长久规定（互补派）",
          "statement": "互补派读者把提摩太前书2:12视为以创造次序为根据的长久规定，禁止女人在教会聚会中以权柄教导男人；百基拉与丈夫一同私下帮助亚波罗，不在此列。"
        },
        {
          "label": "地方危机或后期阶段",
          "statement": "平等派读者认为这段话是回应在以弗所各家庭中蔓延的错误教导（提摩太前书5:13；提摩太后书3:6），因此百基拉反映了保罗更广泛的做法；另一些人把提摩太前书定在保罗之后，视之为后来较严格的阶段。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-women-teaching-and-priscilla"
    },
    {
      "id": "two-pictures-of-roman-custody",
      "relation": "apparent-tension",
      "confidence": "debated",
      "letterReferences": [
        "2 Timothy 1:8",
        "2 Timothy 1:16-17",
        "2 Timothy 2:9",
        "2 Timothy 4:6-8",
        "2 Timothy 4:20",
        "Philippians 1:25-26",
        "Philippians 2:24",
        "Philemon 1:22",
        "Romans 15:24",
        "Romans 15:28"
      ],
      "actsReferences": [
        "Acts 21:29",
        "Acts 23:29",
        "Acts 25:25",
        "Acts 26:31-32",
        "Acts 28:16",
        "Acts 28:18",
        "Acts 28:20",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.onesiphorus",
        "person.trophimus",
        "person.lysias",
        "person.festus",
        "person.agrippa"
      ],
      "placeIds": [
        "place.rome",
        "place.caesarea",
        "place.spain",
        "place.corinth",
        "place.miletus",
        "place.jerusalem"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (London: Religious Tract Society printing, 1852)",
          "locator": "Chapter 12 (Second Epistle to Timothy), No. I",
          "url": "https://archive.org/download/horaepaulinaeort00pale_0/horaepaulinaeort00pale_0_djvu.txt",
          "publicDomain": true,
          "quote": "the uniform tradition of the primitive Church, that St. Paul visited Rome twice, and twice there suffered imprisonment; and that he was put to death at Rome at the conclusion of his second imprisonment.",
          "role": "early-study"
        },
        {
          "sourceKey": "first-clement-anf",
          "author": "Clement of Rome",
          "work": "First Epistle of Clement to the Corinthians",
          "translator": "A. Roberts and J. Donaldson",
          "year": "1885",
          "locator": "1 Clement 5",
          "url": "https://www.newadvent.org/fathers/1010.htm",
          "publicDomain": true,
          "quote": "After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects.",
          "role": "primary-text"
        },
        {
          "sourceKey": "muratorian-fragment-anf",
          "author": "Anonymous",
          "work": "Muratorian Fragment",
          "translator": "S. D. F. Salmond",
          "year": "1886",
          "locator": "Muratorian Fragment 2 (ANF numbering)",
          "url": "https://www.newadvent.org/fathers/0510.htm",
          "publicDomain": true,
          "quote": "by the omission of the passion of Peter, and also of the journey of Paul, when he went from the city — Rome — to Spain.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Martin Dibelius and Hans Conzelmann",
          "work": "The Pastoral Epistles (Hermeneia)",
          "year": "1972",
          "view": "Treat the letters to Timothy and Titus as pseudonymous, written after Paul's lifetime."
        },
        {
          "author": "Luke Timothy Johnson",
          "work": "The First and Second Letters to Timothy (Anchor Bible)",
          "year": "2001",
          "view": "Argues that the letters to Timothy can be read as authentic letters of Paul."
        }
      ],
      "title": "保罗在罗马的锁链：使徒行传中的宽松软禁，提摩太后书中的严酷羁押",
      "summary": "使徒行传与提摩太后书都说保罗在罗马带着锁链，但处境不同。使徒行传以两年的软禁作结，访客受到欢迎，官员也查不出该判死罪的罪名；提摩太后书则描述他像罪犯一样被捆锁，一位朋友殷勤寻找才找到他，并预料自己将死。这是一次还是两次监禁，至今仍有争议。",
      "letterSays": "保罗是主的囚犯，像罪犯一样被锁链捆绑；阿尼色弗在罗马殷勤寻找他，终于找到；保罗把特罗非摩病着留在米利都；他的死期近了。",
      "actsSays": "官员查不出他有什么该死的罪；在罗马，保罗独自居住，由一名士兵看守，戴着锁链，两年之久接待一切来访的人，传道毫无阻碍。",
      "howTheyFit": "佩利把提摩太后书归于第二次罗马监禁：他认为写于罗马的腓立比书和腓利门书期待获释，而提摩太后书却预料死亡。他所说的“一致的传统”夸大了证据。最早的见证《革利免一书》通常定于约公元96年，只说保罗在殉道前到达了西方的尽头（西班牙，如罗马书15章所计划的，或罗马本身）；《穆拉托里残篇》所说的西班牙之行，以及优西比乌有所保留的获释之说，都是较晚的。使徒行传从未交代上诉的结果，因此后来更严酷的羁押既不能证实，也不能排除。",
      "alternatives": [
        {
          "label": "一次监禁，后来生变",
          "statement": "较严酷的细节属于同一罗马案件的后期阶段，并无获释；使徒行传的沉默容许这种看法，但这样一来提摩太后书4:20就不太吻合，因为使徒行传说特罗非摩随行到了耶路撒冷。"
        },
        {
          "label": "后来的临别遗训",
          "statement": "许多批判学者认为提摩太后书是在保罗死后托他的名写成的，是一篇临别遗训，其中严酷的羁押是文学描绘，而不是第二次历史上的监禁；主张真实性的学者则指出书中有许多个人细节。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-two-pictures-of-roman-custody"
    },
    {
      "id": "the-first-defense",
      "relation": "silence",
      "confidence": "medium",
      "letterReferences": [
        "2 Timothy 4:16-18"
      ],
      "actsReferences": [
        "Acts 23:11",
        "Acts 25:10-12",
        "Acts 26:17",
        "Acts 27:23-24",
        "Acts 28:15",
        "Acts 28:30-31"
      ],
      "personIds": [
        "person.festus",
        "person.nero"
      ],
      "placeIds": [
        "place.rome",
        "place.caesarea",
        "place.jerusalem",
        "place.forum-appii",
        "place.three-taverns"
      ],
      "sources": [
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "Church History 2.22.2-4",
          "url": "https://www.newadvent.org/fathers/250102.htm",
          "publicDomain": true,
          "quote": "Thus after he had made his defense it is said that the apostle was sent again upon the ministry of preaching, and that upon coming to the same city a second time he suffered martyrdom.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Martin Dibelius and Hans Conzelmann",
          "work": "The Pastoral Epistles (Hermeneia)",
          "year": "1972",
          "view": "Treat the letters to Timothy and Titus as pseudonymous, written after Paul's lifetime."
        },
        {
          "author": "Stephen G. Wilson",
          "work": "Luke and the Pastoral Epistles",
          "year": "1979",
          "view": "Argues that the author of Luke-Acts also wrote the letters to Timothy and Titus, after Paul's lifetime."
        }
      ],
      "title": "保罗的初次申辩：使徒行传有所预示，唯有提摩太后书加以报道",
      "summary": "使徒行传一路铺陈到保罗要在凯撒面前受审，但结尾时这场审讯仍在前头。提摩太后书报道了一次初次申辩，那时众人都离弃了保罗，主却站在他旁边，他也得了救。使徒行传没有叙述这样的审讯；它究竟结束了使徒行传所记的监禁，还是开启了后来致命的审判，仍有争议。",
      "letterSays": "保罗初次申辩时没有人支持他，但主站在他旁边，加给他力量，使外族人得以听见，并救他脱离狮子的口。",
      "actsSays": "保罗上诉于凯撒；主，后来是一位天使，告诉他必须在罗马作见证，并站在凯撒面前；使徒行传以在罗马的两年作结，没有叙述任何审讯。",
      "howTheyFit": "在使徒行传中，主以及后来的一位天使站在保罗旁边；在提摩太后书中，主在他申辩时站在他旁边。使徒行传26:17与提摩太后书4:17一样，把拯救与向外族人的使命连在一起。众人离弃他，与罗马的信徒出城迎接他形成对比。优西比乌以“据说”有所保留，认为这次申辩就是结束使徒行传所记监禁、使他获释的那场审讯，并认为狮子大概是指尼禄。",
      "alternatives": [
        {
          "label": "最后审判的首次聆讯",
          "statement": "另一些人认为初次申辩是那场以保罗之死告终的审判的首次聆讯，而不是使徒行传所记监禁的结局；这样，使徒行传就对整场最后审判保持沉默。"
        },
        {
          "label": "文学描绘",
          "statement": "把提摩太后书定在保罗死后，或认为使徒行传与写给提摩太的书信出自同一人之手的读者，把两者共有的“站在旁边”母题视为文学描绘，而不是对一场审讯的独立报道。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-the-first-defense"
    },
    {
      "id": "the-race-finished",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "2 Timothy 4:6-8",
        "Philippians 1:20-23",
        "Philippians 2:16-17",
        "Philippians 3:12-14",
        "1 Corinthians 9:24-27",
        "Galatians 2:2"
      ],
      "actsReferences": [
        "Acts 13:25",
        "Acts 20:15",
        "Acts 20:22-24",
        "Acts 21:13",
        "Acts 25:11"
      ],
      "personIds": [
        "person.festus",
        "person.john-the-baptist"
      ],
      "placeIds": [
        "place.miletus",
        "place.caesarea",
        "place.pisidian-antioch"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Stephen G. Wilson",
          "work": "Luke and the Pastoral Epistles",
          "year": "1979",
          "view": "Argues that the author of Luke-Acts also wrote the letters to Timothy and Titus, after Paul's lifetime."
        },
        {
          "author": "Steve Walton",
          "work": "Leadership and Lifestyle: The Portrait of Paul in the Miletus Speech and 1 Thessalonians",
          "year": "2000",
          "view": "Finds the Miletus speech close in thought, presentation and vocabulary to 1 Thessalonians, an undisputed letter of Paul."
        }
      ],
      "title": "保罗的赛程：在米利都盼望跑完，在提摩太后书中已经跑完",
      "summary": "在米利都，保罗说只要能跑完自己的赛程，就不看重自己的性命；提摩太后书则让他宣告路程已经跑完，死期已到。“赛程”与“路程”背后的那个希腊文词，在新约中只出现于使徒行传和提摩太后书，所以这一关联是真实的，但其独立性仍有争议。",
      "letterSays": "腓立比书盼望保罗没有白跑，接受自己被浇奠作为祭物，并向着标竿直跑；提摩太后书宣告浇奠已经开始，路程已经跑完。",
      "actsSays": "在米利都，保罗看自己的性命与跑完赛程和职事相比不算什么；在该撒利亚，他准备好受死；在非斯都面前，他说若是有罪，就不推辞一死。",
      "howTheyFit": "把使徒行传与提摩太后书放在一起读，可以从两端看见同一个决心：先是立意跑完，然后宣称已经跑完。赛跑的意象是保罗自己的，哥林多前书9章可以为证；但这个名词不见于他没有争议的书信，而使徒行传的两处用法都出现在路加让保罗发表的讲论中，其中一处是论到施洗的约翰。米利都讲论是使徒行传中保罗唯一一篇向基督徒发表的讲论，常被认为是书中保罗色彩最浓的一篇。",
      "alternatives": [
        {
          "label": "决心得以实现",
          "statement": "如果提摩太后书出自保罗，它显示他走到了自己在米利都和该撒利亚所接受的结局；共同的意象反映了他自己的用语，由那位以“我们”叙述米利都之行的同伴记了下来。"
        },
        {
          "label": "共同的形象",
          "statement": "认为使徒行传与写给提摩太和提多的书信出自同一人之手，或认为有后来的传统把保罗理想化为殉道者的人，把这种吻合读作共同的形象，而不是对他最后日子的独立印证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-the-race-finished"
    },
    {
      "id": "onesiphorus",
      "relation": "silence",
      "confidence": "medium",
      "letterReferences": [
        "2 Timothy 1:15-18",
        "2 Timothy 4:19"
      ],
      "actsReferences": [
        "Acts 19:1-20",
        "Acts 20:31",
        "Acts 28:16"
      ],
      "personIds": [
        "person.onesiphorus",
        "person.titus"
      ],
      "placeIds": [
        "place.ephesus",
        "place.rome",
        "place.iconium",
        "place.asia-province"
      ],
      "sources": [
        {
          "sourceKey": "acts-paul-thecla-anf",
          "author": "Anonymous",
          "work": "Acts of Paul and Thecla",
          "translator": "A. Walker",
          "year": "1886",
          "locator": "Acts of Paul and Thecla 2 (section numbers as in James 1924)",
          "url": "https://www.newadvent.org/fathers/0816.htm",
          "publicDomain": true,
          "quote": "And a certain man, by name Onesiphorus, hearing that Paul had come to Iconium, went out to meet him with his children Silas and Zeno, and his wife Lectra, in order that he might entertain him",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "Dennis R. MacDonald",
          "work": "The Legend and the Apostle: The Battle for Paul in Story and Canon",
          "year": "1983",
          "view": "Argues that the letters to Timothy and Titus were written to oppose oral legends about Paul of the kind later found in the Acts of Paul."
        },
        {
          "author": "Luke Timothy Johnson",
          "work": "The First and Second Letters to Timothy (Anchor Bible)",
          "year": "2001",
          "view": "Argues that the letters to Timothy can be read as authentic letters of Paul."
        }
      ],
      "title": "阿尼色弗在以弗所和罗马的服事，使徒行传并不知道",
      "summary": "新约中只有提摩太后书提到阿尼色弗：他曾在以弗所服事，常使保罗得到舒畅，又在罗马寻访他。使徒行传叙述了在以弗所的长期事工和在罗马的住处，却没有提到他，也没有提到腓吉路或黑摩其尼，所以这些细节并非取自使徒行传；它们是保罗的记忆，还是后来作者的点缀，仍有争议。",
      "letterSays": "在亚西亚的人，包括腓吉路和黑摩其尼，都离弃了保罗；阿尼色弗常使他舒畅，不以他的锁链为耻，在罗马寻访他，又在以弗所服事。",
      "actsSays": "使徒行传记述了在以弗所的约三年，有许多人归信，以及保罗在罗马受看守的住处，却既没有提到阿尼色弗，也没有提到腓吉路或黑摩其尼。",
      "howTheyFit": "使徒行传省略了保罗的许多助手，连提多也没有提，所以它对阿尼色弗的沉默并不意外，也不构成反对这封书信的理由。但这确实表明提摩太后书并非从使徒行传取得这些名字。这支持它独立于使徒行传，却不支持保罗的作者身份：一位在亚西亚的后来作者也可以利用当地的记忆。二世纪的《保罗与特克拉行传》后来把阿尼色弗写成保罗在以哥念的接待者。",
      "alternatives": [
        {
          "label": "个人记忆",
          "statement": "维护保罗作者身份的人，把这些具体而不讨好的细节——点名的离弃者，以及一位助手在以弗所的服事——读作写信人与一位认识这些人的读者共有的记忆。"
        },
        {
          "label": "托名作品的点缀",
          "statement": "判断提摩太后书为托名作品的学者，把其中的个人附注读作营造真实感的手法，也许用了亚西亚众教会所记得的名字；麦克唐纳认为这些书信是在与有关保罗的口传传说争辩，那些传说后来写进了《保罗行传》。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-onesiphorus"
    },
    {
      "id": "erastus-trophimus-and-the-cloak-journeys-after-acts",
      "relation": "apparent-tension",
      "confidence": "high",
      "letterReferences": [
        "2 Timothy 4:13",
        "2 Timothy 4:20",
        "2 Corinthians 2:12-13"
      ],
      "actsReferences": [
        "Acts 19:22",
        "Acts 20:2-6",
        "Acts 20:13-17",
        "Acts 21:29",
        "Acts 21:33",
        "Acts 27:3-8",
        "Acts 28:30"
      ],
      "personIds": [
        "person.erastus",
        "person.trophimus",
        "person.timothy"
      ],
      "placeIds": [
        "place.corinth",
        "place.miletus",
        "place.troas",
        "place.jerusalem",
        "place.ephesus",
        "place.greece",
        "place.macedonia",
        "place.rome"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. XII (Second Epistle to Timothy), No. I, on Erastus",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The form of expression implies that Erastus had staid behind at Corinth when St. Paul left it.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. XII (Second Epistle to Timothy), No. I, conclusion",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "In these two articles we have a journey referred to which must have taken place subsequent to the conclusion of St. Luke's history",
          "role": "early-study"
        },
        {
          "sourceKey": "eusebius-history-mcgiffert",
          "author": "Eusebius",
          "work": "Church History",
          "translator": "A. C. McGiffert",
          "year": "1890",
          "locator": "Church History 2.22.2",
          "url": "https://www.newadvent.org/fathers/250102.htm",
          "publicDomain": true,
          "quote": "after he had made his defense it is said that the apostle was sent again upon the ministry of preaching, and that upon coming to the same city a second time he suffered martyrdom.",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "P. N. Harrison",
          "work": "The Problem of the Pastoral Epistles",
          "year": "1921",
          "view": "Held that a later Paulinist wrote the Pastorals but incorporated genuine notes of Paul, including 2 Timothy 4:13-15, 20 and 21a, which he assigned to Paul's travels from Macedonia after the Troas visit."
        },
        {
          "author": "Lewis R. Donelson",
          "work": "Pseudepigraphy and Ethical Argument in the Pastoral Epistles",
          "year": "1986",
          "view": "Reads the Pastorals as pseudonymous letters whose author grounded his ethical argument partly in a constructed Pauline history."
        },
        {
          "author": "Luke Timothy Johnson",
          "work": "The First and Second Letters to Timothy (Anchor Bible)",
          "year": "2001",
          "view": "Defends Pauline authorship and treats the personal notes of 2 Timothy as part of a real letter."
        }
      ],
      "title": "以拉都在哥林多，特罗非摩病留米利都，外衣留在特罗亚：使徒行传没有记载的旅程",
      "summary": "提摩太后书中的三条行程附注与使徒行传的顺序不合。特罗非摩不可能是在使徒行传所记保罗最后一次到访米利都时被病着留下的，因为使徒行传随即说他在耶路撒冷；以拉都留在哥林多也不太吻合；而当时留在特罗亚的外衣要等上好几年。佩利由此推断使徒行传之后另有一次旅程；另一些人则认为这是残篇或文学背景。",
      "letterSays": "保罗请提摩太把留在特罗亚加布那里的外衣、书卷和皮卷带来，并告诉他以拉都留在哥林多，特罗非摩病了，留在米利都。",
      "actsSays": "以拉都被差往马其顿；特罗非摩在特罗亚等候保罗一行，后来有人看见他与保罗一同在耶路撒冷；保罗被捕后到了罗马，没有再到特罗亚、米利都或哥林多。",
      "howTheyFit": "佩利追随卡佩卢斯指出，提摩太是与保罗一同离开希腊的（使徒行传20:4），因此不需要别人告诉他以拉都留在哥林多；而特罗非摩随行到了耶路撒冷（使徒行传21:29）。此后使徒行传一直让保罗处于羁押之中。因此，佩利把这些附注定在保罗从罗马的羁押中获释之后。优西比乌把这次获释作为传统加以报道，但他部分是根据提摩太后书本身推论的，所以不是独立的见证。特罗非摩的情况较为确定；关于以拉都的论点只是推论。只有外衣一事可能出自使徒行传20章的时期。",
      "alternatives": [
        {
          "label": "后来书信中的真实附注",
          "statement": "P. N. 哈里森认为，这几节是保罗在哥林多后书2:12-13所记的特罗亚之行以后，从马其顿写的一则真实便条，后来被一位追随者编入他所撰写的书信中。"
        },
        {
          "label": "文学细节",
          "statement": "判断提摩太后书为托名作品的学者，如刘易斯·唐纳森，把其中的人名和差事视为一幅建构出来的保罗画像的一部分，为书信营造个人背景，而不是真实旅程的记录。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-erastus-trophimus-and-the-cloak-journeys-after-acts"
    },
    {
      "id": "winter-plans-and-the-sailing-season",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Titus 3:12",
        "2 Timothy 4:21",
        "1 Corinthians 16:6",
        "Romans 15:19"
      ],
      "actsReferences": [
        "Acts 20:1-3",
        "Acts 20:6",
        "Acts 27:9-12",
        "Acts 28:11"
      ],
      "personIds": [
        "person.titus",
        "person.timothy",
        "person.tychicus"
      ],
      "placeIds": [
        "place.nicopolis",
        "place.epirus",
        "place.corinth",
        "place.greece",
        "place.macedonia",
        "place.philippi",
        "place.crete",
        "place.fair-havens",
        "place.phoenix",
        "place.malta",
        "place.illyricum"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. XIII (Epistle to Titus), No. II, on Nicopolis",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "The most noted city of that name was in Epirus, near to Actium.",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. XV (Subscriptions of the Epistles), No. VI",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "whilst no city of that name is known to have existed in that province.",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "P. N. Harrison",
          "work": "The Problem of the Pastoral Epistles",
          "year": "1921",
          "view": "Treated Titus 3:12-15 as a genuine note Paul wrote from western Macedonia during the travels summarized in Acts 20:2, when he may have reached toward Illyricum, bidding Titus, then at Corinth rather than Crete, to join him in Epirus."
        }
      ],
      "title": "过冬的计划、尼哥波立，以及使徒行传27章的航行季节",
      "summary": "书信围绕冬天作计划：保罗可能在哥林多过冬，又决定在尼哥波立过冬，并催提摩太在冬天以前赶来。使徒行传显示了这种限制：禁食节（赎罪日）过后，航行变得危险，保罗所乘的船要找过冬的港口。使徒行传所记在希腊的三个月，在除酵节之前，大概正实现了在哥林多过冬的计划；尼哥波立从未在使徒行传中出现。",
      "letterSays": "保罗可能在哥林多住些日子，甚至过冬；他已决定在尼哥波立过冬，召提多到那里去，又催提摩太在冬天以前赶来。",
      "actsSays": "保罗在希腊住了三个月后，于除酵节之后从腓立比启航；前往罗马途中，他的船在禁食节后遇险，寻找过冬的港口，他们就在马尔他岛过冬。",
      "howTheyFit": "书信所预设的季节限制，在使徒行传中变得具体：禁食节、不适合过冬的港口、一艘停在马尔他过冬的船。使徒行传所记在希腊的三个月，在保罗于除酵节后从腓立比启航之前，大概与在哥林多过冬的盼望相合，尽管使徒行传既没有提到冬天，也没有提到哥林多。佩利把尼哥波立认定为同名城市中最著名的那一座，位于伊庇鲁斯、靠近亚克兴，并否定了后来那条说提多书写于马其顿的尼科波利斯的附言。使徒行传所叙述的冬天没有一个是在那里度过的，不过使徒行传20:1-2的记述较为模糊。",
      "alternatives": [
        {
          "label": "背景，而非印证",
          "statement": "航行季节是众所周知的常识，所以在冬季旅行上的一致，表明两处文本都反映了真实的地中海航行条件，而不是其中一方印证了另一方的具体事件。"
        },
        {
          "label": "使徒行传年间的尼哥波立过冬",
          "statement": "P. N. 哈里森把提多书3:12-15视为一则真实便条，写于使徒行传20:2所概述的马其顿之行期间；那时保罗可能向以利里古推进（罗马书15:19），并计划在尼哥波立过冬。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-winter-plans-and-the-sailing-season"
    },
    {
      "id": "pauls-cretan-mission-outside-acts",
      "relation": "silence",
      "confidence": "high",
      "letterReferences": [
        "Titus 1:5",
        "Titus 3:12",
        "2 Corinthians 11:25",
        "2 Corinthians 7:6-7",
        "2 Corinthians 8:16-17"
      ],
      "actsReferences": [
        "Acts 19:10",
        "Acts 20:1-3",
        "Acts 27:1-3",
        "Acts 27:7-13",
        "Acts 27:21"
      ],
      "personIds": [
        "person.titus",
        "person.julius",
        "person.aristarchus"
      ],
      "placeIds": [
        "place.crete",
        "place.fair-havens",
        "place.nicopolis",
        "place.ephesus",
        "place.macedonia",
        "place.corinth"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. XIII (Epistle to Titus), No. II, on Crete",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "For the history, which reaches, we know, to the time of St. Paul's first imprisonment, contains no account of his going to Crete, except upon his voyage as a prisoner to Rome",
          "role": "early-study"
        },
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. XIII (Epistle to Titus), No. II, on the route",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "I confess that the journey which we have thus traced out for St. Paul is in a great measure hypothetic",
          "role": "early-study"
        }
      ],
      "modernScholarship": [
        {
          "author": "John A. T. Robinson",
          "work": "Redating the New Testament",
          "year": "1976",
          "view": "Dated every New Testament book before AD 70, placing Titus about AD 57, within the years Acts covers."
        },
        {
          "author": "Lewis R. Donelson",
          "work": "Pseudepigraphy and Ethical Argument in the Pastoral Epistles",
          "year": "1986",
          "view": "Reads the Pastorals as pseudonymous letters whose author grounded his ethical argument partly in a constructed Pauline history."
        }
      ],
      "title": "保罗在克里特岛的宣教在使徒行传中没有位置",
      "summary": "使徒行传没有记载在克里特岛的宣教。提多书1:5说保罗曾在克里特岛，留下提多设立长老；但使徒行传只说保罗作为押往罗马的囚犯到过克里特岛，而且从未提到提多。佩利把这次宣教定在保罗获释之后；另一些人把它放进使徒行传的空隙中，或读作文学背景。",
      "letterSays": "保罗说，他把提多留在克里特岛，是要他完成整顿众教会的工作，在各城设立长老；后来又召他到尼哥波立去。",
      "actsSays": "保罗只是作为囚犯到了克里特岛：船沿着海岸艰难行驶到美港，又不顾他的劝告离港，驶入风暴。其中没有出现任何宣教活动，也没有克里特的信徒。",
      "howTheyFit": "使徒行传是沉默，不是矛盾。它省略了许多事，包括使徒行传27章以前的几次船难（哥林多后书11:25），也从未提到提多。佩利论证说，保罗写提多书时是自由人，所以那次押解囚犯的航程不可能是写信的场合；他把这次访问定在保罗获释之后，同时承认那条路线大体上是假设的。在以弗所的那几年中（使徒行传19:10）到访是可能的，但没有证据；至于使徒行传20:1-3的行程，则面对佩利所转述的卡佩卢斯的反驳：提多那时正忙于往返马其顿与哥林多之间（哥林多后书7:6-7；8:16-17）。",
      "alternatives": [
        {
          "label": "使徒行传年间的空隙",
          "statement": "J. A. T. 鲁滨逊把提多书定于约公元57年，在使徒行传所涵盖的年份之内；这就需要一次使徒行传略过不提的克里特岛之行，正如它略过了其他旅程。"
        },
        {
          "label": "文学背景",
          "statement": "如果提多书是后来托保罗之名写成的，那么在克里特岛的宣教就是其作者为了在那里授权教会秩序而选择的背景，使徒行传的沉默也就无需解释。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-pauls-cretan-mission-outside-acts"
    },
    {
      "id": "cretans-at-pentecost-and-jews-on-crete",
      "relation": "complementary-detail",
      "confidence": "high",
      "letterReferences": [
        "Titus 1:5",
        "Titus 1:10-11",
        "Titus 1:14"
      ],
      "actsReferences": [
        "Acts 2:5",
        "Acts 2:7",
        "Acts 2:9-11"
      ],
      "personIds": [
        "person.titus"
      ],
      "placeIds": [
        "place.crete",
        "place.jerusalem"
      ],
      "sources": [],
      "modernScholarship": [],
      "title": "五旬节的克里特人与克里特岛上的犹太社群",
      "summary": "使徒行传与提多书在顺带之间一致表明克里特岛有犹太人。使徒行传把克里特人列在五旬节时住在耶路撒冷的犹太人之中；提多书警告有些传讲犹太人荒诞传说的教师搅扰克里特人的家庭。斐洛和约瑟夫斯各自独立证实克里特岛上有犹太社群。两处文本都没有说福音如何传到这岛上；归乡的朝圣者之说只是猜测。",
      "letterSays": "提多必须在克里特岛制止那些欺哄人的，尤其是割礼派的教师，他们为了得利搅乱整个家庭；又要使信徒不听从犹太人的荒诞传说和人的诫命。",
      "actsSays": "五旬节时住在耶路撒冷、来自各国的犹太人当中有克里特人，他们听见加利利的门徒用他们各自的语言说话。",
      "howTheyFit": "这种一致程度有限，也不太可能是借用而来：使徒行传只在一份名单中提到克里特人一次，而提多书从未提到五旬节。斐洛转录的一封希律王的书信，把克里特岛列为遍布犹太人聚居地的岛屿之一（《觐见盖乌斯》282）；约瑟夫斯提到克里特的犹太人曾被一名冒称皇族后裔的人骗取钱财（《犹太战记》2.103），也提到他那位曾住在克里特岛的犹太妻子（《自传》427）。因此，两处文本都预设了这岛的一个真实特征。岛上各城的教会如何兴起，则没有记载。",
      "alternatives": [
        {
          "label": "太笼统，不足以印证",
          "statement": "犹太社群遍布地中海东部，所以任何作者都可以设想克里特岛有犹太人；这种一致显示的是一个合理的背景，而不是其中任何一处文本知道克里特岛的具体事件。"
        },
        {
          "label": "教会内部的反对者",
          "statement": "提多书中的割礼派可能是教会内部的犹太信徒或犹太化的教师，而不是会堂中的人；这仍然意味着岛上有犹太根源，却与五旬节无关。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-cretans-at-pentecost-and-jews-on-crete"
    },
    {
      "id": "paul-quotes-greek-poets",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Titus 1:12-13",
        "1 Corinthians 15:33"
      ],
      "actsReferences": [
        "Acts 17:28"
      ],
      "personIds": [
        "person.titus"
      ],
      "placeIds": [
        "place.crete",
        "place.athens",
        "place.areopagus"
      ],
      "sources": [
        {
          "sourceKey": "paley-horae-paulinae",
          "author": "William Paley",
          "work": "Horae Paulinae",
          "year": "1790 (New York: R. Carter edition, 1849)",
          "locator": "ch. XIII (Epistle to Titus), No. I",
          "url": "https://archive.org/download/horaepaulinae00pale/horaepaulinae00pale_djvu.txt",
          "publicDomain": true,
          "quote": "I call this quotation characteristic, because no writer in the New Testament, except St. Paul, appealed to heathen testimony, and because St. Paul repeatedly did so.",
          "role": "early-study"
        },
        {
          "sourceKey": "clement-alexandria-stromata-anf",
          "author": "Clement of Alexandria",
          "work": "Stromata",
          "translator": "W. Wilson",
          "year": "1885",
          "locator": "Stromata 1.14",
          "url": "https://www.newadvent.org/fathers/02101.htm",
          "publicDomain": true,
          "quote": "Epimenides the Cretan, whom Paul knew as a Greek prophet, whom he mentions in the Epistle to Titus",
          "role": "primary-text"
        },
        {
          "sourceKey": "clement-alexandria-stromata-anf",
          "author": "Clement of Alexandria",
          "work": "Stromata",
          "translator": "W. Wilson",
          "year": "1885",
          "locator": "Stromata 1.19",
          "url": "https://www.newadvent.org/fathers/02101.htm",
          "publicDomain": true,
          "quote": "Whence it is evident that the apostle, by availing himself of poetical examples from the Phenomena of Aratus, approves of what had been well spoken by the Greeks",
          "role": "primary-text"
        }
      ],
      "modernScholarship": [
        {
          "author": "J. Rendel Harris",
          "work": "\"The Cretans Always Liars\", The Expositor",
          "year": "1906",
          "view": "Argued from a Syriac commentary tradition that the first clause of Acts 17:28 and the line in Titus 1:12 both come from a poem of Epimenides."
        },
        {
          "author": "Martin Dibelius",
          "work": "\"Paul on the Areopagus\" (in Studies in the Acts of the Apostles)",
          "year": "1939",
          "view": "Read the Areopagus speech as a Hellenistic sermon composed by Luke rather than a record of Paul's words."
        }
      ],
      "title": "保罗引用一位希腊诗人",
      "summary": "提多书和使徒行传都显示保罗引用异教作者。提多书引用一位克里特先知论克里特人的话；在雅典，保罗引用希腊诗人的话。亚历山大的革利免指出了埃庇米尼得斯和阿拉图斯的名字。佩利认为这是保罗真实的习惯，但后来的作者也可以模仿使徒行传，所以这种重合不能确定作者问题。",
      "letterSays": "保罗引用一位克里特先知对自己同胞的严厉评语，确认这话属实，并吩咐提多严厉责备他们，使他们在信仰上纯正。",
      "actsSays": "保罗在亚略．巴古讲话时，为了支持人类是神所生的这一说法，引用了他说是出自听众中某些人自己的诗人的话。",
      "howTheyFit": "这些文本共有的是一种习惯，而不是措辞。佩利论证说：没有别的新约作者诉诸异教人的见证；保罗在哥林多前书15:33又这样做；一个照抄使徒行传的模仿者会称埃庇米尼得斯为诗人，而不是先知；而且既然使徒行传从未提到提多，路加就不是从这封书信借用的。哥林多前书的那句话出自米南德，可能已作为谚语流传。亚略．巴古讲论可能是路加的创作，而提多书的一位后来作者也可能知道使徒行传17章。",
      "alternatives": [
        {
          "label": "路加的讲论，路加的描绘",
          "statement": "许多学者追随马丁·迪贝利乌斯，认为亚略．巴古讲论大体上是路加的创作；这样，使徒行传17章显示的是路加如何描绘保罗，并不能独立证明保罗本人的做法。"
        },
        {
          "label": "两者背后同一首克里特诗",
          "statement": "J. 伦德尔·哈里斯根据一个叙利亚文注释传统论证，使徒行传17:28的第一个分句也出自埃庇米尼得斯，这样两处文本都取材于同一首克里特诗；这一归属仍有争议。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-paul-quotes-greek-poets"
    },
    {
      "id": "submission-to-rulers-and-no-cause-for-accusation",
      "relation": "complementary-detail",
      "confidence": "medium",
      "letterReferences": [
        "Titus 2:5",
        "Titus 2:8",
        "Titus 3:1-2",
        "Romans 13:1-7"
      ],
      "actsReferences": [
        "Acts 16:22-23",
        "Acts 16:37",
        "Acts 17:6-7",
        "Acts 18:14-15",
        "Acts 19:37",
        "Acts 23:5",
        "Acts 23:29",
        "Acts 24:26-27",
        "Acts 25:25",
        "Acts 26:31-32"
      ],
      "personIds": [
        "person.gallio",
        "person.lysias",
        "person.festus",
        "person.agrippa",
        "person.ananias-high-priest",
        "person.gaius",
        "person.aristarchus",
        "person.silas",
        "person.jason",
        "person.felix"
      ],
      "placeIds": [
        "place.corinth",
        "place.ephesus",
        "place.jerusalem",
        "place.caesarea",
        "place.philippi",
        "place.thessalonica"
      ],
      "sources": [],
      "modernScholarship": [
        {
          "author": "Hans Conzelmann",
          "work": "The Theology of St Luke (Die Mitte der Zeit)",
          "year": "1954",
          "view": "Found in Luke-Acts a political apologetic presenting Christianity as no threat to Roman order."
        },
        {
          "author": "Martin Dibelius and Hans Conzelmann",
          "work": "The Pastoral Epistles (Hermeneia)",
          "year": "1972",
          "view": "Treated the Pastorals as pseudonymous and their ethic as an ideal of Christian good citizenship for a church settling into society."
        },
        {
          "author": "Stephen G. Wilson",
          "work": "Luke and the Pastoral Epistles",
          "year": "1979",
          "view": "Argued that the author of Luke-Acts also wrote the Pastoral Epistles."
        },
        {
          "author": "C. F. D. Moule",
          "work": "\"The Problem of the Pastoral Epistles: A Reappraisal\", Bulletin of the John Rylands Library",
          "year": "1965",
          "view": "Proposed that Luke drafted the Pastorals as Paul's trusted amanuensis, accounting for their non-Pauline features."
        }
      ],
      "title": "顺服掌权者，不给外人留下指控的把柄",
      "summary": "罗马书和提多书都劝人顺服掌权者，提多书还希望外人无可批评。在使徒行传中，好几位官员都查不出保罗和他的同伴有罪；保罗因辱骂大祭司受责备时，引用了不可毁谤官长的诫命。罗马书表明这一主题出现得很早；批评者则认为使徒行传和提多书对它的强调是后来的护教。",
      "letterSays": "信徒应当顺服掌权者，不毁谤人，行事为人要使神的道不被毁谤，使反对的人无可批评；罗马书把顺服的根据放在神的安排上。",
      "actsSays": "迦流、以弗所的书记、吕西亚、非斯都和亚基帕都查不出保罗或他的同伴有罪；保罗因辱骂大祭司受责备，就引用了禁止毁谤官长的律法。",
      "howTheyFit": "这些文本交汇于一种关切，而不是措辞：不要给当局真正的抱怨理由，而使徒行传显示好几位当局人士都找不到这样的理由。使徒行传并非一律恭维官员：腓立比的裁判官先鞭打了保罗和西拉，后来他才坚持自己作为罗马公民的权利（使徒行传16:22-23、37）；腓力斯为了博取好感而让他一直受捆锁（使徒行传24:26-27）；反对者控告信徒违抗凯撒（使徒行传17:6-7）。罗马书13章把这一主题放在一封没有争议的书信中，而彼得前书2:13-17显示保罗以外也有类似的教导。",
      "alternatives": [
        {
          "label": "后来的护教",
          "statement": "许多人追随汉斯·康策尔曼，认为使徒行传把基督徒的信仰描绘为对罗马在政治上无害；迪贝利乌斯和康策尔曼也认为教牧书信推崇安定的良好公民身份；按这种看法，两者都反映了后来一代人的关切。"
        },
        {
          "label": "两者背后同一位作者",
          "statement": "S. G. 威尔逊论证教牧书信是路加所写，C. F. D. 穆尔则认为是路加替保罗起草的；无论哪种情况，共同的观点都出自同一人之手，而不是两个独立的见证。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hans/explore/acts-and-letters#concordance-submission-to-rulers-and-no-cause-for-accusation"
    }
  ],
  "contentDigest": "066da0faae08d7a853765a3e50f771bc35ec685aab69319eeca162c7f9a40b5f"
}