{
  "$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-Hant",
  "title": "使徒行傳與保羅書信逐點對照",
  "description": "使徒行傳與書信相互觸及的每一處，分類為明確吻合、無心的巧合、互補的細節、表面的張力或沉默，並附上最有力的另一種解讀。",
  "method": "每個接觸點都根據兩段經文的《世界英文聖經》（World English Bible）文本起草，以同一文本獨立核對，並檢查有無牽強的調和和錯標的巧合。Paley的Horae Paulinae（1790）只在他討論該點時才引用。分類屬判斷，並附上其他解讀。",
  "license": "https://creativecommons.org/licenses/by/4.0/",
  "attribution": "Pauline Letters — https://paulineletters.com",
  "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅的猶太資歷與對祖宗傳統的熱心",
      "summary": "《使徒行傳》和保羅的書信一致表明，保羅在跟從耶穌以前是個法利賽人，對祖宗的傳統極為熱心。兩者在實質上一致，措辭卻不同，而且各自補充了細節。由於這些事實是公開為人所知的，兩者吻合所顯示的較多是一致性，而不是獨立的印證；佩利同樣把《腓立比書》中那份列表擱置一旁，因為偽造者也能把它拼湊出來。",
      "letterSays": "保羅說自己在猶太教中超越同輩，對祖宗的傳統極為熱心；他聲稱自己出生第八天受割禮，生來是以色列人、屬便雅憫支派，父母都是希伯來人，屬法利賽人，在律法之下無可指摘。",
      "actsSays": "生於大數的保羅說，自己在耶路撒冷長大，在迦瑪列門下按嚴謹的方式受教，為神熱心，是出身法利賽人家庭的法利賽人；他用希伯來話向耶路撒冷的群眾講話。",
      "howTheyFit": "兩幅畫像在實質上一致，措辭卻不同。《使徒行傳》補充了大數、迦瑪列、在耶路撒冷長大以及用希伯來話講話；書信則補充了第八天受割禮和所屬支派。佩利把《加拉太書》中所說的熱心視為獨立於《使徒行傳》的見證，卻把腓立比書3:5擱置一旁，因為偽造者可以從《使徒行傳》和其他書信中把它拼湊出來。",
      "alternatives": [
        {
          "label": "《使徒行傳》取材自書信",
          "statement": "理查德·佩沃主張《使徒行傳》使用了保羅的書信，因此其中法利賽人與熱心的主題可能來自《加拉太書》和《腓立比書》；這樣一來，迦瑪列、大數和在耶路撒冷長大這些細節就需要另有來源，或是路加自己添加的。"
        },
        {
          "label": "對在耶路撒冷受教的質疑",
          "statement": "書信從未提到迦瑪列或在耶路撒冷長大，有些學者把這些視為路加的強調；馬丁·亨格爾則為在耶路撒冷受妥拉教育的說法辯護，認為它合理可信。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "書信中的便雅憫支派，《使徒行傳》中的掃羅這個名字",
      "summary": "保羅的書信提到他屬便雅憫支派，卻從未提到掃羅這個名字；《使徒行傳》提到掃羅這個名字，卻從未提到他的支派。兩者合起來暗示一種自然的吻合：一個便雅憫家庭以以色列第一位出自便雅憫支派的王為兒子命名，而《使徒行傳》中的保羅也曾提起這位王。兩份文本都沒有指出這個關聯，所以這是互補的細節，合理卻無法證明。",
      "letterSays": "保羅兩次指明自己屬便雅憫支派：一次是論證神沒有棄絕以色列時，一次是在列舉自己的資歷時。沒有一封書信稱他為掃羅。",
      "actsSays": "《使徒行傳》一直稱他為掃羅，直到使徒行傳13:9，隨後稱他為又名保羅的掃羅；復活的耶穌稱呼他為掃羅。保羅在彼西底的安提阿講道時提起掃羅王，一個便雅憫人。",
      "howTheyFit": "兩份資料都沒有指出這種吻合。《羅馬書》和《腓立比書》提到的支派，可以解釋為什麼一個家庭會選用該支派最著名成員的名字；《使徒行傳》則提供了這個名字，並在一篇歸於保羅的講道中提供了那位王的支派。使徒行傳13:9把保羅呈現為第二個名字，而不是歸信時改的名。這種吻合有啟發性，卻不構成證據。",
      "alternatives": [
        {
          "label": "並非便雅憫人專用",
          "statement": "掃羅這個名字並非便雅憫人專用：約瑟夫斯的《猶太戰記》提到亞基帕的宗室親屬中有一個名叫掃羅的人。這個名字可能只是家庭的選擇，因此與支派的關聯仍屬推測。"
        },
        {
          "label": "保羅之名取自士求．保羅",
          "statement": "由於《使徒行傳》首次使用保羅這個名字，是在省長士求．保羅旁邊（使徒行傳13:7-9），有些人推斷這位使徒取用了他的名字；《使徒行傳》只說掃羅又名保羅，而科林·赫默則把Paulus視為他出生就有的羅馬家族名（cognomen）。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "存清潔的良心事奉祖先的神",
      "summary": "《提摩太後書》和《使徒行傳》中保羅的辯護演說對他的描繪如出一轍：存清潔的良心，事奉他祖先的神。這種一致是真實的，但它在於共有的慣用語；而教牧書信的作者歸屬有爭議，又與路加的用詞相近，這意味著它可能反映同一圈子的描繪，而不是兩個獨立的見證。",
      "letterSays": "保羅感謝神——他像祖先一樣，用清潔的良心事奉這位神——並回想自己晝夜為提摩太禱告。",
      "actsSays": "保羅對公會說，自己憑著良善的良心生活；對腓力斯說，他存無虧的良心事奉祖先的神；對亞基帕談祖先所得的應許；對同船的人談他所事奉的神。",
      "howTheyFit": "事奉祖先的神與保持清潔的良心，同時出現在提摩太後書1:3和使徒行傳24:14-16，而使徒行傳26:7還加上晝夜事奉，不過「祖先」一詞的希臘文和形容良心的形容詞都不相同。羅馬書1:9同樣把事奉神與不住的禱告並列，哥林多後書1:12則訴諸良心。即便如此，教牧書信與《路加福音》和《使徒行傳》共有大量詞彙，所以這個平行可能出自同一手筆或同一圈子，而不是出自獨立的記憶。",
      "alternatives": [
        {
          "label": "後來的或路加的手筆",
          "statement": "大多數批判學者把《提摩太後書》視為託名之作，或許以羅馬書1:9為範本，用語接近路加；C. F. D. 慕爾和斯蒂芬·G·威爾遜則把教牧書信與路加本人聯繫起來。無論哪種情況，這都不是獨立的印證。"
        },
        {
          "label": "共同慣用語，或保羅本人的聲音",
          "statement": "無虧的良心是更廣泛的教會慣用語（彼得前書3:16；希伯來書13:18），所以這種吻合可能只是基督徒共有的說法；主張保羅寫了《提摩太後書》的人，則把它讀作他自己的自我描述，正如羅馬書1:9那樣。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "殘害教會的迫害者",
      "summary": "所有線索都一致表明，保羅在蒙召以前曾猛烈迫害教會。書信沒有指明任何城市；《使徒行傳》把迫害放在耶路撒冷，並延伸到大馬士革方向。一個表示「殘害」的罕見動詞把《加拉太書》和《使徒行傳》連在一起，這可能反映早期共有的傳統，也可能反映《使徒行傳》使用了《加拉太書》。",
      "letterSays": "保羅曾過分地迫害神的教會，想要摧毀它；他因此自稱使徒中最小的，而《提摩太前書》還加上他曾是褻瀆者，在不信時出於無知而行。",
      "actsSays": "掃羅從耶路撒冷的各家把信徒拖去下監，贊同司提反被殺，要取得往大馬士革去的公文，設法逼信徒說褻瀆的話，並追趕他們到外地的城市。",
      "howTheyFit": "動詞portheo（殘害）在新約中只出現在使徒行傳9:21、加拉太書1:13和加拉太書1:23，每次都是指保羅的迫害，其中兩次出自別人對他的描述，或許是一種固定的早期說法。作者歸屬有爭議的《提摩太前書》補充說他是出於無知而行，正如使徒行傳26:9描述他真誠地深信不疑。加拉太書1:22說猶太的眾教會沒有見過保羅的面，這與《使徒行傳》以耶路撒冷為背景的記述不太協調。",
      "alternatives": [
        {
          "label": "《使徒行傳》借用了《加拉太書》",
          "statement": "如果《使徒行傳》使用了保羅的書信，正如理查德·佩沃所主張的，這個共有的動詞可能借自《加拉太書》，而《使徒行傳》中關於耶路撒冷和大馬士革的細節，可能是對保羅簡短陳述的敘事鋪陳。"
        },
        {
          "label": "在耶路撒冷以外的迫害",
          "statement": "由於加拉太書1:22說猶太的眾教會沒有見過保羅的面，有些學者把他的迫害定位在大馬士革附近，而不是耶路撒冷；另一些學者則回應說，耶路撒冷以外的猶太教會不一定見過他。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "一個曾經的迫害者看見了復活的耶穌",
      "summary": "保羅的書信和《使徒行傳》一致表明，這位曾經的迫害者看見了復活的耶穌，而這扭轉了他的一生。《使徒行傳》三次把它敘述為大馬士革附近的光和聲音；保羅則把它列為最後一次復活顯現，也說是神啟示他的兒子。兩者的側重點不同，而這件事是否真的發生，是另一個歷史問題。",
      "letterSays": "保羅看見過主，就是耶穌，主最後向他顯現；神把他的兒子啟示在保羅裡面以後，保羅去了阿拉伯，然後回到大馬士革。",
      "actsSays": "在大馬士革附近，一道從天上來的光使掃羅失明，耶穌向他說話；同行的人看不見任何人。亞拿尼亞和巴拿巴說他見過主；保羅後來稱之為從天上來的異象。",
      "howTheyFit": "核心主張是共有的：保羅看見了主，兩者都用了保羅復活顯現名單中那種「顯現」的語言來描述。《加拉太書》沒有直接指明地點，但它順帶提到保羅回到大馬士革（加拉太書1:17），暗示蒙召發生在那裡；佩利稱這是非刻意安排的吻合，不過如果《使徒行傳》知道《加拉太書》，這一點就會減弱。《使徒行傳》本身的細節也有出入：同行的人有時站著、有時仆倒，聽見聲音（使徒行傳9:7），卻不明白那聲音的話（使徒行傳22:9）。",
      "alternatives": [
        {
          "label": "異象經驗",
          "statement": "有些歷史學家把這次相遇讀作異象經驗，指出《使徒行傳》中從天上來的異象，以及同行者看不見任何人；另一些人則強調，保羅把它與向磯法、雅各和眾使徒的顯現並列。"
        },
        {
          "label": "路加的文學重述",
          "statement": "有些學者把《使徒行傳》的三段記述視為路加自己對同一傳統的重述，各自配合不同的演說場合；它們之間的差異顯示他處理細節時的自由，而不是三份獨立的報告。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "蒙召並被差往外邦人那裡",
      "summary": "《使徒行傳》和書信一致表明，保羅的蒙召同時也是向外邦人的差遣。《加拉太書》把神的兒子的啟示與在列邦中傳道連在一起；《使徒行傳》的三段記述都把差遣與他的蒙召聯繫起來，但每段傳達差遣的方式不同。《羅馬書》重申他是外邦人的使徒，《以弗所書》、《歌羅西書》和教牧書信也是如此，而這些書信的作者歸屬有爭議。",
      "letterSays": "神把他的兒子啟示在保羅裡面，好叫他在外邦人中傳揚；他是外邦人的使徒，而作者歸屬有爭議的書信還加上奧祕的管家、宣講者和教師。",
      "actsSays": "主稱掃羅為揀選的器皿，要在列國、諸王和以色列人面前傳揚；後來的記述則讓耶穌差他到外邦人那裡。他先在會堂傳道，被拒絕時就轉向外邦人。",
      "howTheyFit": "《使徒行傳》每次傳達差遣的方式都不同：藉著對亞拿尼亞說的話；藉著亞拿尼亞和後來在聖殿中的異象；以及在路上直接出自耶穌。《加拉太書》堅稱保羅的福音不是從任何人領受的（加拉太書1:11-12），這與使徒行傳22章中亞拿尼亞的角色不太協調。《加拉太書》以外邦人為蒙召的目的；《使徒行傳》則把以色列也包括在內。佩利把使徒行傳9:20與加拉太書1:16配對，但在《加拉太書》中，「立刻」所修飾的是不與人商量，而不是傳道。",
      "alternatives": [
        {
          "label": "是蒙召而非歸信",
          "statement": "克里斯特·斯騰達爾主張，保羅所描述的是一種如同先知般、被召到外邦人那裡去的呼召，而不是從一個宗教轉到另一個宗教的歸信；艾倫·西格爾回應說，把保羅理解為一個真正的歸信者更為恰當。"
        },
        {
          "label": "路加的轉向模式",
          "statement": "有些人把《使徒行傳》中先到會堂的模式讀作路加的編排，指出加拉太書2:7-9把向外邦人和向猶太人的宣教分開；然而羅馬書1:16讓猶太人居先，哥林多後書11:24又記載他五次受猶太人鞭打，暗示保羅一直有進入會堂。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "使徒行傳26:18的差遣與《歌羅西書》、《以弗所書》的用語",
      "summary": "保羅所轉述的差遣，即使徒行傳26:18，與在《以弗所書》中有所迴響的歌羅西書1:12-14，都有黑暗與光明、黑暗或撒但的權勢、罪得赦免，以及在聖潔的人中的份。這兩封書信描述的是信徒的歸信，而不是保羅所受的差遣；重疊是真實的，但其成因仍無定論：可能是保羅的慣用語、路加的慣用語、共同的歸信語言，或是以賽亞書中僕人的語言。",
      "letterSays": "父使信徒配得在光明中與聖徒同得基業，救他們脫離黑暗的權勢，並赦免他們；《以弗所書》還加上心中的眼睛被照明，以及從前的黑暗如今成了光明。",
      "actsSays": "保羅告訴亞基帕，復活的耶穌差他去開外邦人的眼睛，使他們從黑暗轉向光明，從撒但的權勢轉向神，好得蒙赦罪，並在成聖的人中得基業。",
      "howTheyFit": "共有的希臘文詞語包括撒但或黑暗的exousia（權勢）、aphesis（赦免），以及在聖潔的人中的kleros（份）。路加可能保存了保羅談論自己使命的方式，但這些也是路加的用詞：名詞aphesis在《路加福音》和《使徒行傳》中反覆出現，但在保羅書信中只見於歌羅西書1:14和以弗所書1:7；路加福音22:53提到黑暗的權勢；使徒行傳20:32重用了得基業的說法。兩段經文都可能取材自以賽亞書中的僕人，就是作列國之光、開瞎子眼睛的那一位（以賽亞書42:6-7）；使徒行傳13:47引用以賽亞書49:6，把這種語言用在保羅的使命上。",
      "alternatives": [
        {
          "label": "《使徒行傳》取材自書信",
          "statement": "理查德·佩沃主張《使徒行傳》使用了一套保羅書信集；按這種看法，路加可能是根據類似《歌羅西書》的語言來塑造使徒行傳26:18，而不是根據保羅本人的講話。"
        },
        {
          "label": "共同的歸信語言",
          "statement": "光明與黑暗的語言是基督徒常見的慣用語（帖撒羅尼迦前書5:4-5；彼得前書2:9），而且許多學者懷疑保羅是否寫了《歌羅西書》和《以弗所書》，所以這個平行可能反映教會共有的語言，而不是同一個聲音。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "神在保羅心裡的光，與往大馬士革的路上的那道光",
      "summary": "《哥林多後書》可能暗指大馬士革的那道光，不過學者對此有爭議。保羅說，那起初叫光從黑暗裡照出來的神，已經照在他和他同工的心裡，顯明神在基督裡的榮耀。《使徒行傳》則敘述在大馬士革附近有一道從天上來、使人失明的光。兩者的意象高度重疊，但這封書信沒有指明任何地點、時間或事件。",
      "letterSays": "不信之人的心眼被弄瞎了，但創造光的那位已照在保羅和他同工的心裡，顯明神在基督裡的榮耀；人一歸向主，帕子就除去了。",
      "actsSays": "在大馬士革附近，一道從天上來的光使掃羅失明（其中一段記述說，單是那光的榮耀就使他失明），直到亞拿尼亞到來。耶穌差他去使人從黑暗轉向光明。",
      "howTheyFit": "《使徒行傳》提供了一個外在的場景：光、失明，以及開人眼睛的差遣，這與保羅內在的語言相合。金世潤等人把哥林多後書4:6讀作保羅回想大馬士革的顯現。但保羅明確提到那件事時，說的是看見主，從未說到光（哥林多前書9:1；哥林多前書15:8）。在這裡他用的是複數，借用創造的語言，描述的是任何歸向主的人所經歷的事。這種重疊是共有的意象，而不是對某個明言事實的一致。",
      "alternatives": [
        {
          "label": "普遍的光照",
          "statement": "哥林多後書4:6可能是描述福音如何光照每一個信徒，正如周圍關於帕子除去的經文所暗示的，並沒有特別指向大馬士革事件。"
        },
        {
          "label": "路加把意象戲劇化",
          "statement": "路加或他背後的傳統，可能把保羅關於光與失明的語言變成了一個敘述出來的場景；這樣，《使徒行傳》就是反映保羅的意象，而不是獨立地印證它。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "不是從任何人領受的福音，與亞拿尼亞的角色",
      "summary": "在這一點上，《加拉太書》和《使徒行傳》有分歧，至少在側重點上如此。《加拉太書》堅稱保羅的使徒職分和福音不是藉著任何人而來，而且他起初沒有與任何人商量。在《使徒行傳》中，亞拿尼亞醫治保羅，呼召他受洗，並在其中一段記述中宣告他所受的差遣，不過是以主的使者的身份。《使徒行傳》的第三段記述則沒有提到亞拿尼亞。",
      "letterSays": "保羅的使徒職分不是從人來的，也不是藉著人；他的福音是藉著耶穌基督的啟示而來，不是出於人的教導；蒙召之後，他沒有立刻與任何人商量。",
      "actsSays": "亞拿尼亞在異象中奉主差遣，使掃羅恢復視力，掃羅就受了洗；在使徒行傳22:14-16中，亞拿尼亞宣告他所受的差遣。在使徒行傳26:16-18中，耶穌直接差遣掃羅。",
      "howTheyFit": "主張調和的人指出，《使徒行傳》把亞拿尼亞描寫為按異象行事的本地門徒，而不是使徒或教師，而《加拉太書》所強調的是獨立於耶路撒冷的眾使徒。醫治和施洗不一定提供福音的內容。然而，《使徒行傳》在保羅受差遣的過程中安排了一位人間的中介，這是《加拉太書》從未提到的；而使徒行傳26:16-18又略去了他，可見路加本人的講述也有變化。兩者可能相合，但並非天衣無縫。",
      "alternatives": [
        {
          "label": "真正的衝突",
          "statement": "《使徒行傳》把保羅置於一連串人的中介之中——藉著亞拿尼亞，後來又藉著巴拿巴和眾使徒——而《加拉太書》淡化了這一點；路加的描繪可能反映他自己有意把保羅與更廣大的教會聯繫起來。"
        },
        {
          "label": "文學上的塑造",
          "statement": "《使徒行傳》的三段記述彼此不同，路加可能按各個場合塑造了亞拿尼亞的角色；這樣，比較所顯示的可能更多是路加的敘事選擇，而不是與保羅在歷史上的分歧。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "《加拉太書》只是暗示大馬士革是蒙召之地",
      "summary": "《加拉太書》從未說明保羅在哪裡蒙召，但暗示他蒙召時或剛蒙召後身在大馬士革：保羅說，離開阿拉伯以後，他又回到大馬士革。《使徒行傳》則敘述他在往大馬士革的路上蒙召，以及他在城中最初的日子。正如佩利所強調的，這封書信的提及是順帶的。",
      "letterSays": "保羅描述自己蒙召時沒有指明地點，接著順帶提到，離開阿拉伯以後他回到了大馬士革。",
      "actsSays": "三段記述都把這次相遇放在大馬士革附近的路上；最詳盡的那段接著敘述掃羅被領進城、受洗，並在城中的會堂傳道。",
      "howTheyFit": "各部分自然相合：《加拉太書》暗示保羅在蒙召前後身在大馬士革，而《使徒行傳》詳細敘述了那次蒙召。佩利在這順帶的一提中看見樸實和非刻意安排的標記，證明這封書信不是為了配合《使徒行傳》而寫的。這支持的是書信的獨立性，而不是《使徒行傳》的獨立性。路加可能從傳統或從保羅的書信得知大馬士革，因此這項一致被歸類為互補，而不是非刻意的吻合。",
      "alternatives": [
        {
          "label": "非刻意的吻合",
          "statement": "按照佩利的看法，可以把這處提及讀作獨立資料之間未經安排的吻合：書信只是順帶、為了別的目的提到大馬士革，而《使徒行傳》則敘述了整個場景。"
        },
        {
          "label": "眾所周知",
          "statement": "保羅在大馬士革附近歸信一事，在早期基督徒中可能廣為人知，所以這項一致或許只表明兩位作者共有一個廣為人知的傳統。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "阿拉伯與那三年：《使徒行傳》隻字未提",
      "summary": "《使徒行傳》對阿拉伯保持沉默。《加拉太書》說，保羅蒙召之後退到阿拉伯，又回到大馬士革，過了三年才上耶路撒冷去。《使徒行傳》從大馬士革轉到耶路撒冷，只有含糊的時間標記；這些標記容得下這段空隙，卻沒有顯示它的跡象。",
      "letterSays": "保羅沒有上耶路撒冷去，而是退到阿拉伯，然後回到大馬士革；過了三年，他才上耶路撒冷去。他在別處把西奈山放在阿拉伯。",
      "actsSays": "掃羅和大馬士革的門徒同住了一些日子，並且傳道；過了許多日子，他逃脫一場陰謀，前往耶路撒冷。書中沒有提到在阿拉伯的逗留。",
      "howTheyFit": "這段空隙可以放在《使徒行傳》中大馬士革那段不定的時期之內。萊特富特把短暫的阿拉伯之行放在早期，在保羅積極傳道之前，儘管使徒行傳9:20說他立刻就傳道；佩利則主張，《使徒行傳》含糊的時間可以涵蓋三年。佩利把這項省略視為兩位作者沒有互相抄襲的證明。保羅在阿拉伯做了什麼仍有爭論：在拿巴提國宣教，或許因此激怒了亞哩達王；或是像以利亞那樣往西奈山退隱。",
      "alternatives": [
        {
          "label": "刻意省略",
          "statement": "路加可能從傳統、甚至從《加拉太書》得知阿拉伯之行，卻把它略去，好讓保羅迅速前往耶路撒冷；單憑沉默，不能證明兩位作者彼此獨立。"
        },
        {
          "label": "路加並不知道",
          "statement": "路加可能只是不知道曾有一次短暫的阿拉伯逗留，正如萊特富特所判斷的，因此這種沉默反映的是他資料的局限，而不是一種選擇。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "坐在筐子裡從城牆上逃離大馬士革",
      "summary": "《使徒行傳》和《哥林多後書》一致表明，保羅是被人用筐子從城牆縋下去而逃離大馬士革的。保羅在起誓之後講述這件事，作為軟弱的例子；《使徒行傳》則把它當作他在大馬士革傳道的結局。兩者共有這個奇特的細節，但對於誰在追捕他，說法不同。",
      "letterSays": "保羅誇自己的軟弱，並起誓自己所說屬實，回想自己被人放在筐子裡，從城牆的窗戶縋下去，逃脫了亞哩達王手下在大馬士革的提督。",
      "actsSays": "掃羅傳道之後，大馬士革的猶太人密謀殺他，晝夜守著城門；他的門徒在夜間用筐子把他從城牆上縋下去。",
      "howTheyFit": "核心事件和它不尋常的方式彼此吻合，使這成為最穩固的接觸點之一。佩利判斷，兩者在情節上的差異太大，一方不可能出自另一方；例如只有書信提到窗戶。然而，依存關係在這裡也最有理據：筐子和城牆在兩者中都出現，而認為路加知道保羅書信的學者，例如理查德·佩沃，則認為《使徒行傳》改寫了《哥林多後書》。",
      "alternatives": [
        {
          "label": "《使徒行傳》使用了這封書信",
          "statement": "路加從哥林多後書11:32-33取得這段情節，保留了筐子和城牆；這樣，兩者的一致反映的是借用，而不是兩個獨立的見證。"
        },
        {
          "label": "共有的口傳傳統",
          "statement": "這個引人注目的故事很可能以口傳流傳，或許出自保羅本人的重述；《使徒行傳》可能根據這個傳統而不是根據書信，所以兩者雖然一致，卻未必完全獨立。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "誰在守著大馬士革：亞哩達王的提督，還是猶太人？",
      "summary": "兩段記述所說的追捕者不同。《使徒行傳》說大馬士革的猶太人密謀殺掃羅，並守著城門；《哥林多後書》則說亞哩達王的提督（ethnarch，即一地長官或族群首領）把守城池要捉拿他。兩方合作是可能的，但文中沒有說明。提到約在公元40年去世的亞哩達四世，也有助於確定保羅早年的年代。",
      "letterSays": "亞哩達王在大馬士革的官員把守城池，要捉拿保羅，而保羅坐在筐子裡逃脫了。",
      "actsSays": "大馬士革的猶太人密謀殺害掃羅；他們晝夜不停地守著城門時，他得知了這陰謀，他的門徒就把他送出城去。",
      "howTheyFit": "調和的方案是有的：那位拿巴提官員可能與當地反對他的猶太人一同行動，或應他們的要求行動；也可能每份資料各自提到對其論證要緊的一方。有些人把ethnarch理解為大馬士革的拿巴提人群體的首領，而不是城市的統治者。兩份文本都沒有說明其中任何一點。如果亞哩達四世的官員能在大馬士革行事，這次逃脫就發生在這位王約公元40年去世之前；道格拉斯·坎貝爾主張約在公元36年。",
      "alternatives": [
        {
          "label": "路加的主題",
          "statement": "《使徒行傳》經常把猶太人描寫為迫害保羅的人；路加可能把那位王所派的官員換成了猶太人密謀者——無論是根據他的資料，還是根據《哥林多後書》——所以這個差異反映的是路加的強調。"
        },
        {
          "label": "誰掌管大馬士革",
          "statement": "當時拿巴提是否控制大馬士革，仍有爭議。如果沒有，ethnarch或許是一個群體的首領，或是在城外監視的官員，而這次逃脫的年代也較難確定。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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：只見了彼得和雅各，還是由巴拿巴帶去見眾使徒？",
      "summary": "兩段記述的焦點不同，難以完全對齊。《加拉太書》說保羅上去是為了認識彼得，住了十五天，除了雅各以外沒有見過別的使徒，並為此起誓。《使徒行傳》說門徒們都怕他，直到巴拿巴帶他去見眾使徒，而他在耶路撒冷公開傳道。",
      "letterSays": "過了三年，保羅在耶路撒冷住了十五天，為要認識彼得；除了雅各以外，他沒有見過別的使徒；他為此起誓，而且猶太的眾教會仍未見過他的面。",
      "actsSays": "門徒們都怕掃羅，直到巴拿巴帶他去見眾使徒並為他擔保；之後掃羅在耶路撒冷出入自由，放膽傳道，並與說希臘話的猶太人辯論。",
      "howTheyFit": "主張調和的人把《使徒行傳》中的眾使徒讀作泛指彼得和雅各的複數，指出長期不在可以解釋為何恐懼揮之不去，並引用使徒行傳22:17-18（保羅在那裡被吩咐要趕快離開耶路撒冷），認為這與短暫的停留相合。佩利認為這是史家籠統而寫，保羅則提供了細節。然而，《加拉太書》沒有給巴拿巴任何角色，並在誓言之下強調接觸極少，又說猶太的眾教會仍未見過保羅的面，而《使徒行傳》卻讓他在耶路撒冷放膽傳道。",
      "alternatives": [
        {
          "label": "路加的描繪",
          "statement": "《使徒行傳》一貫顯示保羅得到耶路撒冷的認可，而它在這裡的記述反映了這個主題；按這種看法，保羅在《加拉太書》中起誓的陳述是更好的見證，而《使徒行傳》誇大了眾使徒的接待。"
        },
        {
          "label": "巴拿巴作為中間人",
          "statement": "巴拿巴可能安排了與彼得和雅各的會面，而《加拉太書》沒有提到他的名字，因為保羅在那裡的目的是盡量減少自己與眾使徒的接觸，而不是列出每一位幫助者。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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與趕快離開的命令",
      "summary": "《加拉太書》說保羅在歸信後第一次上耶路撒冷時，與彼得同住了十五天。使徒行傳9章沒有說明時間長短；佩利認為它暗示一段較長的停留，但保羅在使徒行傳22章的演說回想起一個命令他趕快離開的異象。兩者相合，不過《使徒行傳》的兩段經文描述的都是匆忙離開，而不是交代停留了多久，所以這種一致程度有限。",
      "letterSays": "過了三年，保羅上耶路撒冷去拜訪彼得，與他同住了十五天；除了雅各以外，沒有見過別的使徒。",
      "actsSays": "巴拿巴帶保羅去見眾使徒；他放膽傳道，直到說希臘話的猶太人想要殺他，他就被送往大數。後來他回想起聖殿中的一個異象，命令他趕快離開。",
      "howTheyFit": "佩利主張，單讀使徒行傳9章，會覺得停留時間較長，而相隔甚遠的一段經文，即保羅在使徒行傳22:17-21的演說，卻暗示停留很短，與《加拉太書》的十五天相合。《使徒行傳》提出兩個彼此相容的離開原因：一個陰謀，一道從天而來的命令。《使徒行傳》的兩段經文描述的都是匆忙離開，而不是交代停留了多久，所以這種吻合只是大致的。借用似乎不大可能，因為《使徒行傳》沒有給出數字，又讓巴拿巴帶保羅去見眾使徒，而《加拉太書》只提到彼得和雅各。",
      "alternatives": [
        {
          "label": "使徒行傳9章是路加的建構",
          "statement": "許多批判學者認為使徒行傳9:26-30大體上是路加的建構；按這種看法，兩者共有的短暫只是偶然，而不是印證。"
        },
        {
          "label": "路加知道《加拉太書》",
          "statement": "如果路加知道《加拉太書》，正如理查德·佩沃所主張的，《使徒行傳》中那次短暫而匆忙的訪問就可能取決於這封書信，而兩者的一致就不是獨立的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "敘利亞與基利家：《使徒行傳》預設存在、卻從未記述其建立的教會",
      "summary": "《使徒行傳》預設基利家有教會，卻從未敘述它們的建立；《加拉太書》提示了一種解釋。保羅說，第一次上耶路撒冷之後，他去了敘利亞和基利家境內，而猶太的教會聽說他如今在傳道。《使徒行傳》在那些年把他放在大數，之後在安提阿，不過兩份文本都沒有指明這些教會的創立者。",
      "letterSays": "那十五天的訪問之後，保羅到了敘利亞和基利家境內；據報他傳揚他從前所要摧毀的信仰。",
      "actsSays": "保羅被送往他在基利家的家鄉城市大數，後來被帶到安提阿。公會寫信給安提阿、敘利亞和基利家的外邦人信徒，保羅後來堅固了那裡的教會。",
      "howTheyFit": "《使徒行傳》敘述了安提阿教會的建立，卻沒有敘述基利家任何教會的建立，但使徒行傳15:23和15:41把基利家的教會視為已經存在。《加拉太書》把保羅放在敘利亞和基利家的那些年，正是《使徒行傳》把他放在大數、之後在安提阿的那些年，並報導他在傳道。佩利指出，從凱撒利亞經陸路到大數的路線，與保羅列出地區的次序相合；這一點較弱，因為他可能是乘船去的，而且這兩個地區在行政上常常並列。",
      "alternatives": [
        {
          "label": "可能由別人創立",
          "statement": "基利家的教會可能源於司提反死後分散的信徒（他們到了腓尼基、塞浦路斯和安提阿，使徒行傳11:19-20），或源於沒有留下名字的宣教士；《加拉太書》暗示保羅在那地區傳道，而不是說那裡的每一間教會都是他創立的。"
        },
        {
          "label": "《加拉太書》的迴響",
          "statement": "使徒行傳15:23和15:41使用了與加拉太書1:21相同的並列：敘利亞和基利家。如果路加知道《加拉太書》，正如理查德·佩沃所主張的，這種並列可能是在呼應那封書信，而不是獨立地印證它。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "猶太的眾教會不認識他的面",
      "summary": "《加拉太書》說，保羅在敘利亞和基利家時，猶太的眾教會仍不認識他的面；然而《使徒行傳》說他在耶路撒冷挨家挨戶迫害信徒，在那裡公開傳道，後來又聲稱自己曾在猶太全地傳道。如果保羅所指的是耶路撒冷以外的會眾——他們聽說過他，卻沒有見過他——這種張力就會緩和。",
      "letterSays": "保羅說，在他於敘利亞和基利家的那些年間，猶太在基督裡的眾教會仍不認識他的面；他們只是聽說，從前迫害他們的人如今在傳道。",
      "actsSays": "保羅挨家挨戶攻擊耶路撒冷的教會，歸信後在耶路撒冷放膽傳道，又在亞基帕面前說，自己曾在耶路撒冷和猶太全地傳道。",
      "howTheyFit": "加拉太書1:22可能是指耶路撒冷以外的會眾，而一次主要與彼得相處的十五天停留，不一定會使保羅的面貌廣為人知；佩利認為他是匆匆穿過猶太的。使徒行傳26:20概括的是整個生涯。「從前迫害我們的人如今在傳道」這則報導，暗示這些教會自認為曾受他迫害，這與使徒行傳8:1所說的分散相合。即便如此，使徒行傳9:28-29描繪了一段在耶路撒冷公開進行的事工；而且除非使徒行傳11:29-30的賑災之行就是加拉太書2:1中的那一次，否則《使徒行傳》在《加拉太書》所涵蓋的那些年間又讓保羅來到猶太。",
      "alternatives": [
        {
          "label": "在耶路撒冷以外的迫害",
          "statement": "有些批判者按字面理解加拉太書1:22：保羅在猶太不為人所知，是因為他的迫害發生在別處，或許是在大馬士革一帶，而《使徒行傳》把它移到了耶路撒冷。"
        },
        {
          "label": "未被當作信徒認識",
          "statement": "這句話可能是指猶太的眾教會沒有見過作為信徒同伴的保羅。他從前騷擾過的人知道他，但他歸信後很少人見過他，所以《加拉太書》與使徒行傳8:3不一定衝突。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "十四年前的一次升天經歷，《使徒行傳》中卻沒有記載",
      "summary": "《使徒行傳》從未敘述保羅在哥林多後書12章中所描述、被提到第三層天的經歷，雖然它記載了他的幾次異象。從一封約寫於公元55-57年的書信往回數十四年，就指向40年代初，而《使徒行傳》對那些年只作概述。儘管如此，有一種提議把這次升天等同於使徒行傳22章中的聖殿異象。",
      "letterSays": "保羅以第三人稱講述，十四年前曾被提到第三層天，進入樂園；這樣的啟示為他帶來一根使他謙卑的、肉體上的刺。",
      "actsSays": "《使徒行傳》記載了幾次異象：在往大馬士革的路上向他顯現的主、一個馬其頓人、在哥林多和耶路撒冷夜間的安慰、在聖殿中魂遊象外，以及風暴中的一位天使，卻沒有升天的經歷。",
      "howTheyFit": "《使徒行傳》和這封書信都同意保羅有過異象經驗，但《使徒行傳》沒有敘述這次升天。按常見的年代推算，《哥林多後書》之前十四年約在公元41-43年，那時《使徒行傳》把保羅放在大數，之後在安提阿，細節很少。使徒行傳22:17-21的聖殿中魂遊象外，是《使徒行傳》中最接近的平行，但大多數年代推算把它放在第一次上耶路撒冷時，約在歸信後三年（加拉太書1:18）。保羅不願為這次升天誇口，或許可以解釋為何它很少被講述。",
      "alternatives": [
        {
          "label": "聖殿異象",
          "statement": "C. R. A. 莫雷-瓊斯把這次升天等同於使徒行傳22:17-21的聖殿異象，並把那異象讀作保羅被差往外邦人那裡的差遣，又主張這種等同可以放進保羅的年表之中。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "誰算是使徒",
      "summary": "保羅的書信堅稱他是蒙神呼召的使徒，這與他見過復活的耶穌相關。《使徒行傳》把顯現框定為以升天告終的四十天，把十二使徒的成員資格與自約翰施洗以來就跟隨耶穌聯繫起來，並且只有兩次稱保羅為使徒，都與巴拿巴並提。學者對《使徒行傳》是否因此把保羅排在十二使徒之下，看法不一。",
      "letterSays": "保羅自稱是蒙神呼召的使徒，把這與他見過主聯繫起來，承認有些人不接受，並且似乎把這個稱號延伸到別人身上。",
      "actsSays": "《使徒行傳》讓眾使徒經歷四十天的顯現，為猶大的補缺者設下一個保羅無法符合的條件，並且只在使徒行傳14章稱保羅和巴拿巴為使徒。",
      "howTheyFit": "保羅把自己的相遇放在向磯法、雅各和眾使徒顯現的同一系列中，雖然排在最後。《使徒行傳》也稱那次相遇為顯現，並給予保羅實質上的使徒差遣（使徒行傳26:16-18），卻把這個稱號大多保留給耶路撒冷的十二使徒。它用於保羅的兩處，可能是指安提阿教會的差使（使徒行傳13:1-3）。兩者描述的是同一次相遇；《使徒行傳》較窄的用法是用詞問題還是有意的排序，仍有爭論。",
      "alternatives": [
        {
          "label": "路加把保羅排在十二使徒之下",
          "statement": "京特·克萊因等批判學者主張，把眾使徒等同於十二使徒是路加自己的觀念，這使保羅只是一個見證人，而不是與他們同等；保羅的書信抗拒這種排序（加拉太書1:1）。"
        },
        {
          "label": "使徒一詞較廣的含義",
          "statement": "另一些人追隨J. B. 萊特富特，指出早期基督徒用使徒一詞既指十二使徒，也指受差遣的宣教士，正如使徒行傳14章和帖撒羅尼迦前書2章所顯示的，所以路加的用法不一定否定保羅的主張。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "向磯法、五百人和雅各的顯現",
      "summary": "《使徒行傳》概述了四十天裡向眾使徒的顯現，並三次敘述向保羅的顯現。保羅則傳下一份他所領受的名單：磯法、十二使徒、一次超過五百人、雅各、眾使徒，最後是他自己。《使徒行傳》從未提到那五百人，也沒有提到分別向彼得和雅各的顯現，不過它顯示耶穌的弟弟們在早期信徒之中。",
      "letterSays": "保羅傳下所領受的傳統：復活的基督向磯法顯現，向十二使徒顯現，一次向五百多人顯現（其中大多數還在世），向雅各顯現，向眾使徒顯現，最後向保羅顯現。",
      "actsSays": "耶穌在四十天之久向眾使徒顯明自己是活的，也向那些與他同吃的蒙揀選見證人顯現，後來又向保羅顯現；他的弟弟們加入了早期信徒的行列。",
      "howTheyFit": "這封書信寫於事件之後約二十年，提到了《使徒行傳》略過的顯現，而《使徒行傳》則提供了四十天和同席吃飯的框架。兩者都稱大馬士革的相遇為顯現，不過《使徒行傳》把它放在四十天之後。《路加福音》記載了向西門的顯現，西門就是保羅所說的磯法（路加福音24:34）。《使徒行傳》顯示耶穌的弟弟們在信徒之中，又有一位雅各在耶路撒冷帶領，卻沒有解釋他如何崛起；向雅各的顯現（這位雅各通常被認為是主的弟弟）可以幫助解釋這一點，不過兩份文本都沒有指出這個關聯。",
      "alternatives": [
        {
          "label": "五百人與五旬節",
          "statement": "格爾德·呂德曼提出，向五百多人的顯現是一次集體的狂喜經驗，後來的傳統又把它講述為五旬節（使徒行傳2:1-4），所以《使徒行傳》和這封書信可能以不同方式描述同一件事。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "居耶路撒冷教會之首的主的弟弟雅各",
      "summary": "使徒行傳記載約翰的兄弟雅各之死，隨後呈現另一位未加說明的雅各，作為耶路撒冷的領袖：彼得派人向他報信，他在會議上作出決定性的裁斷，又與長老一同接待保羅。加拉太書稱他為主的弟弟雅各，又稱他為柱石之一。兩幅描繪在他的地位上一致，但語氣不同。",
      "letterSays": "保羅第一次探訪時見過主的弟弟雅各；後來雅各列於柱石名單之首；從雅各那裡來的人到了安提阿時，彼得便不再與外邦人同席。",
      "actsSays": "約翰的兄弟雅各被殺之後，一位未經介紹的雅各接到彼得的消息，以他的裁斷結束會議，又與長老一同接待保羅，力勸他行潔淨禮。",
      "howTheyFit": "加拉太書指明了使徒行傳未加解釋的那位雅各是誰，雖然使徒行傳也提到一位亞勒腓的兒子雅各（使徒行傳1:13）。兩者都賦予他在耶路撒冷穩固而居首的地位，正如佩利所指出的。由於他的地位廣為人所記得——後來赫格西仆的記述就顯示了這一點——這項吻合所顯示的與其說是彼此獨立，不如說是前後一致。語氣則有不同：使徒行傳15章呈現一位調停者，而在加拉太書中，從雅各那裡來的人攪擾了安提阿。然而使徒行傳15:1與15:24也記載有從猶太來的人攪擾安提阿，而耶路撒冷的信函與他們劃清界線；使徒行傳21:20-25也顯示雅各顧及遵守律法的信徒。",
      "alternatives": [
        {
          "label": "畢竟是無心的吻合",
          "statement": "佩利把這項吻合算作無心的吻合：使徒行傳從未說明它指的是哪一位雅各，然而它筆下的雅各在耶路撒冷所居的固定而領先的地位，正與加拉太書賦予主的弟弟雅各的相同；描述真實情況的獨立作者正會這樣寫。"
        },
        {
          "label": "互相抗衡的描繪",
          "statement": "按 F. C. 鮑爾所代表的杜賓根學派傳統，加拉太書顯示保羅與雅各的圈子之間有真實的衝突，而使徒行傳把它抹平成和諧；如此，雅各在兩者中同樣顯要，反而掩蓋了更深的分歧。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "使徒行傳15章之後的彼得：哥林多、羅馬與兩種文本的沉默",
      "summary": "除了一次到安提阿（加拉太書2:11），無論使徒行傳還是保羅的書信，都沒有說彼得後來在哪裡工作。使徒行傳最後一次呈現他是在耶路撒冷會議上。哥林多前書知道有一個磯法派，並暗示他帶著信主的妻子旅行。羅馬書問候羅馬的許多人，卻沒有問候彼得。他到過哥林多或羅馬之說，所依據的是較後期的資料。",
      "letterSays": "哥林多有一派自稱屬磯法；保羅暗示磯法帶著信主的妻子旅行。羅馬書問候羅馬約二十多人，卻沒有問候彼得。加拉太書把他放在安提阿。",
      "actsSays": "彼得逃出監獄後，往一個未具名的地方去了，後來在會議上再次出現並發言，隨後便從故事中消失。使徒行傳從未帶他到希臘或羅馬。",
      "howTheyFit": "這些文本並不衝突；它們只是停下來了。有一個磯法派，不一定表示彼得到過哥林多，因為另有一派自稱屬基督；不過亞波羅派確實源於一次真實的探訪（使徒行傳18:27-19:1）。保羅說是他栽種了那教會，立下了根基（哥林多前書3:6-10），這與後來所謂彼得共同創立該教會的說法難以協調。羅馬書的問安不利於彼得在保羅寫信時身在羅馬的看法，卻不排除他後來曾在那裡逗留。保羅不在別人所建立的教會之處工作的方針（羅馬書15:20），也無法判定任何一方。",
      "alternatives": [
        {
          "label": "彼得在羅馬的早期見證",
          "statement": "約96年從羅馬寫成的《革利免一書》5追述彼得殉道，卻沒有指明地點；伊格那丟暗示彼得和保羅曾教導羅馬人；約170年，哥林多的狄奧尼修斯說兩人都曾在哥林多和意大利教導。"
        },
        {
          "label": "彼得從未到過羅馬",
          "statement": "奧托·茨維爾萊因（2009）主張彼得從未來到羅馬，這傳統是在二世紀的文獻中發展出來的；按這看法，使徒行傳和羅馬書的沉默才是最早的證據。大多數歷史學家仍接受他死在那裡。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "柱石之中的磯法與約翰",
      "summary": "加拉太書把約翰與雅各、磯法並列，稱他們為耶路撒冷教會中被尊為柱石的人；這是保羅唯一一次提到他。使徒行傳屢次把彼得和約翰並列為耶路撒冷的領袖，但在撒馬利亞之後便不再提約翰，只在指他是被處決的雅各的兄弟時提到他。加拉太書因此顯示，多年以後約翰仍居顯要。",
      "letterSays": "被尊為柱石的雅各、磯法和約翰正式接納保羅和巴拿巴為夥伴：他們二人往外邦人那裡去，柱石們往受割禮的人那裡去。",
      "actsSays": "彼得與約翰一同在聖殿醫好一個瘸子；二人一起面對當權者，並探訪撒馬利亞。後來希律殺了約翰的兄弟雅各；會議的場景沒有提到約翰。",
      "howTheyFit": "兩份記載互相補充。使徒行傳呈現彼得和約翰是耶路撒冷的一對領袖；加拉太書為另一目的而寫，顯示保羅探訪時約翰仍與彼得並列。使徒行傳12:2指它所說的約翰是被處決的雅各的兄弟；柱石約翰大概是同一個人，而柱石雅各則是加拉太書1:19所說的主的弟弟雅各。若加拉太書2章描述的是會議那次探訪，使徒行傳15章便把約翰歸入未具名的使徒之中（使徒行傳15:6）。",
      "alternatives": [
        {
          "label": "作為沉默同伴的約翰",
          "statement": "約翰在使徒行傳中從未單獨說話或行事，而且只有路加福音指名彼得和約翰是被派去預備逾越節的那一對（路加福音22:8；比較馬可福音14:13）。這種配對可能出自路加；如此，加拉太書才是確實的證據。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "作受割禮者之使徒的彼得，與為外邦人開門的彼得",
      "summary": "加拉太書把傳給受割禮之人的福音歸給彼得，把傳給外邦人的福音歸給保羅；然而使徒行傳記述彼得在哥尼流家中為外邦人打開門，而保羅則從會堂開始。若那協議劃分的是主要範圍而非排他的範圍，這張力就不大；保羅自己的書信顯示他也尋求猶太人。",
      "letterSays": "耶路撒冷的領袖看出神把向未受割禮之人傳道的使命交給保羅，正如祂把向受割禮之人傳道的使命交給彼得，於是同意分工。",
      "actsSays": "彼得在哥尼流家中講道，看見聖靈降在外邦人身上，便叫他們受洗，後來在會議上引述此事。保羅通常先從會堂開始，然後轉向外邦人。",
      "howTheyFit": "使徒行傳把哥尼流一事呈現為神早已藉彼得開啟的門路（使徒行傳15:7），而不是彼得持續的工場；會議之後，它所記的外邦人宣教以保羅為中心。加拉太書本身也顯示彼得在安提阿與外邦人一同吃飯（加拉太書2:12）；而自稱為外邦人的使徒的保羅（羅馬書11:13）說，他成為像猶太人一樣，好贏得猶太人（哥林多前書9:20）。把這協議讀作主要責任的劃分是很自然的，特土良早已這樣理解：同一個福音，不同的聽眾。",
      "alternatives": [
        {
          "label": "使徒行傳讓彼得與保羅互相對應",
          "statement": "F. C. 鮑爾（1845）主張，使徒行傳讓彼得的作為像保羅、讓保羅的作為像彼得，以調和互相抗衡的猶太基督徒和外邦人基督徒兩派；按這看法，哥尼流的故事經過塑造，使彼得在外邦人宣教上居先。"
        },
        {
          "label": "地域還是族群？",
          "statement": "有些人把這協議讀作劃分地域——猶太對比更廣大的世界——而非劃分族群；另一些人認為，它的含糊正招來後來在安提阿的衝突。兩種文本都沒有精確界定這些用語。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "彼得與外邦人同席，以及割禮派",
      "summary": "加拉太書說彼得在安提阿與外邦人一同吃飯，後來因懼怕割禮派而退出。在使徒行傳中，彼得學會不把任何人看為不潔，進了哥尼流的家，又因與未受割禮的人一同吃飯而在耶路撒冷受到批評。這一幕符合使徒行傳中的彼得，雖然他的退縮與他在會議上的立場不太協調。",
      "letterSays": "在安提阿，彼得與外邦人信徒一同吃飯，直到有人從雅各那裡來；那時他因懼怕割禮派而退出。其他猶太人甚至巴拿巴也隨從他，保羅便當眾責備彼得。",
      "actsSays": "一個異象教導彼得不可把任何人看為不潔；他進了哥尼流的家，並被請求留下。耶路撒冷受割禮的信徒責怪他與未受割禮的人一同吃飯。",
      "howTheyFit": "使徒行傳和加拉太書呈現同一個人承受相似的壓力。在使徒行傳中，反對彼得與人同席的，是受割禮的信徒（使徒行傳11:2-3）；在加拉太書中，他向一個名稱相似的群體讓步。困難在於，使徒行傳中的彼得曾為自己的作為辯護（使徒行傳11:4-18），後來又主張神對待猶太人和外邦人並無分別（使徒行傳15:9）。佩利回應說，安提阿的問題——猶太人與外邦人信徒同席吃飯——與會議的問題不同，而且彼得可能把那異象當作只適用於一次場合的裁定。",
      "alternatives": [
        {
          "label": "路加擴寫了哥尼流的故事",
          "statement": "許多批判學者追隨馬丁·狄比留斯，認為路加把一個簡單的歸信故事擴寫成奠基性的先例；如此，彼得在安提阿的搖擺，更能顯示這問題當時仍是多麼懸而未決。"
        },
        {
          "label": "不同的對手",
          "statement": "彼得在安提阿所懼怕的割禮派，可能是向猶太信徒施壓、本身不是基督徒的猶太人，而不是使徒行傳11:2-3中那些身為信徒的批評者；按這種讀法，兩份記載之間的聯繫就較鬆散。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "使徒行傳沒有記載保羅在安提阿與彼得的正面衝突",
      "summary": "使徒行傳從未把彼得放在安提阿，也從未提到保羅在那裡當眾責備他。它所記的幾次安提阿逗留，都為這事件留下了空間，無論在會議之前或之後。佩利把這項省略視為使徒行傳與加拉太書各自獨立寫成的跡象；另一些人，例如理查德·佩爾沃，認為路加知道保羅的書信，所以這省略可能是有意的。",
      "letterSays": "彼得來到安提阿，並退出與外邦人信徒的交往時，保羅當眾與他對質，因他逼外邦人按猶太人的方式生活。",
      "actsSays": "使徒行傳記載會議前在安提阿有一段長時間的逗留，會議後又有一段，最後保羅與巴拿巴為稱為馬可的約翰起了嚴重爭執而分開；但它從未讓彼得到那裡。",
      "howTheyFit": "這是沉默，不是矛盾。使徒行傳12:17讓彼得往一個未具名的地方去，所以一次安提阿之行可以放在使徒行傳14:28的長期逗留中，或使徒行傳15:35的那次逗留中。使徒行傳確實記載有人從猶太來攪擾安提阿，而耶路撒冷的信函說從未委派他們（使徒行傳15:1-2；使徒行傳15:24）；一些把這事件定在會議之前的人，把他們與從雅各那裡來的人聯繫起來（加拉太書2:12）。使徒行傳並不迴避衝突：它記載了保羅與巴拿巴的嚴重爭執（使徒行傳15:39）。",
      "alternatives": [
        {
          "label": "出於調和的省略",
          "statement": "F. C. 鮑爾和杜賓根學派認為，路加壓下了彼得與保羅之間的教義衝突，好把眾使徒呈現為團結一致；按這看法，保羅與巴拿巴的爭執屬於個人層面，不構成這樣的威脅。"
        },
        {
          "label": "保羅在安提阿落敗",
          "statement": "J. D. G. 鄧恩（1983）主張，保羅很可能未能說服安提阿教會，這可以解釋他後來為何不再依附安提阿；路加或許寧可不講這段故事。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "加拉太書2:1-10是哪一次探訪？",
      "summary": "加拉太書記述了兩次往耶路撒冷的探訪，使徒行傳在同一段時期內則記了三次。大多數學者把加拉太書2:1-10等同於使徒行傳15章的會議，另一些人則等同於使徒行傳11:30的饑荒探訪，而佩利懷疑那是使徒行傳所略去的一次探訪。每一種認定都留下一些未能解釋的細節；這問題仍未有定論。",
      "letterSays": "保羅堅稱自己沒有說謊，列出三年後一次十五天的探訪，然後是十四年後的另一次：他與巴拿巴和提多同去，是因啟示而去的，並包括一次私下的會面。",
      "actsSays": "保羅在大馬士革之後探訪耶路撒冷，又與巴拿巴一同把饑荒救濟送到長老那裡，後來再次上去，是受安提阿教會差派，參加一次討論割禮的公開聚會。",
      "howTheyFit": "把加拉太書2章等同於使徒行傳15章，在議題、人物和結果上都吻合；但這樣一來，保羅那份鄭重的列舉就略過了饑荒那次探訪；他是因啟示去參加私下會面，而使徒行傳說是教會差他去參加聚會；而且他從未提到任何決議。把它等同於饑荒探訪，兩次便對上兩次，並把關於窮人的請求（加拉太書2:10）與救濟聯繫起來；但使徒行傳11:30只提到長老，也沒有辯論。在佩利看來，這差異本身就顯示兩位作者都沒有抄襲對方。",
      "alternatives": [
        {
          "label": "一次未有記載的探訪",
          "statement": "佩利判斷一次未有記載的探訪更有可能，或許在安提阿的長期逗留期間（使徒行傳14:28）；T. W. 曼森（1962）則把一次探訪放在使徒行傳13:2與使徒行傳13:3之間。"
        },
        {
          "label": "重複敘述，或較後的一次探訪",
          "statement": "尤利烏斯·威爾豪森和愛德華·施瓦茨（1907）認為，路加採用兩份資料，把一次探訪變成了兩次，即饑荒探訪與會議探訪；約翰·諾克斯（1950）則把加拉太書2章放在較後的使徒行傳18:22那次探訪。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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：夥伴、自食其力的同工、在安提阿受到動搖",
      "summary": "加拉太書和哥林多前書四次提到巴拿巴，卻都沒有介紹他：他是與保羅同上耶路撒冷的同伴、外邦人宣教的夥伴、在安提阿受到動搖的同工，也是像保羅一樣放棄供給的同工。使徒行傳講述這段夥伴關係的故事，從耶路撒冷到安提阿再到第一次旅程，最後以嚴重的分裂告終。書信補充了使徒行傳所沒有的細節。",
      "letterSays": "巴拿巴與保羅同上，被接納為他在外邦人中的夥伴，被捲入彼得的退縮，並且像保羅一樣，做工維生而不要求供給。",
      "actsSays": "巴拿巴為保羅作保，帶他到安提阿，與他同往耶路撒冷、塞浦路斯島和小亞細亞內陸，與他同有使徒的稱號，後來為了稱為馬可的約翰與他分開。",
      "howTheyFit": "這些描繪互相銜接，卻看不出有借用的痕跡。使徒行傳只在使徒行傳14:4和使徒行傳14:14用使徒一詞稱保羅，兩次都是與巴拿巴一併稱呼；而哥林多前書9:5-6把巴拿巴與眾使徒並列。保羅驚訝連巴拿巴也加入退縮，這預設了使徒行傳所描述的緊密夥伴關係。書信補充說，巴拿巴自食其力，在安提阿動搖過，而且在分裂之後在哥林多仍為人所知。加拉太書也記載了摩擦，所以哥林多前書9:6並不證明二人完全和好。腓利門書1:24後來把馬可列為保羅的同工之一。",
      "alternatives": [
        {
          "label": "南加拉太說的意義",
          "statement": "若加拉太書是寫給保羅與巴拿巴一同建立的教會，它的讀者就認識巴拿巴，這可解釋為何無須介紹他；但哥林多前書向一間據知他未曾探訪的教會提到他時，也同樣隨意。"
        },
        {
          "label": "決裂還是親屬關係？",
          "statement": "許多人猜想，安提阿的決裂（加拉太書2:13）才是使徒行傳歸因於馬可的那次分開（使徒行傳15:37-39）背後的原因。佩利指出，歌羅西書4:10說馬可是巴拿巴的表親，這解釋了他的忠誠；但歌羅西書的作者歸屬有爭議。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "在書信中舉足輕重的提多，在使徒行傳中從未被提名",
      "summary": "使徒行傳從未提及提多的名字，儘管保羅的書信把他描寫成可信賴的代表：他是被帶往耶路撒冷、未受割禮的希臘人，是哥林多危機和捐款中的中間人，也是一封署名保羅的書信的收信人。這沉默暗示使徒行傳並非根據這些書信編成；但單憑這一點，並不能證明這些書信是真確的。",
      "letterSays": "提多未受割禮，與保羅和巴拿巴同往耶路撒冷；他處理保羅與哥林多的往來，包括捐款；在教牧書信中，他被留在克里特島，又往撻馬太去。",
      "actsSays": "使徒行傳從未提到提多。巴拿巴和掃羅運送饑荒救濟，一些未具名的人與保羅和巴拿巴同上耶路撒冷，而保羅後來同伴的名單中也沒有他。",
      "howTheyFit": "使徒行傳是有選擇的：它從未提到保羅寫信，也略過了哥林多危機和捐款的大部分——正是提多顯得突出的那些事件。佩利由此引出證據上的論點：一位根據哥林多後書或提多書寫作的作者，很難會略去他，所以使徒行傳與這些書信看來是各自獨立的。萊特富特把提多歸入使徒行傳15:2中那些未具名的人。有些抄本把使徒行傳18:7的猶士都稱為提丟．猶士都或提多．猶士都，但很少人把他與保羅的同工視為同一人。",
      "alternatives": [
        {
          "label": "有意的省略",
          "statement": "F. C. 鮑爾主張，使徒行傳為了淡化與猶太基督徒的衝突，避免提提多的名字，因為他的事會令人想起割禮之爭。按這看法，這沉默是有意的，而不僅是有所選擇。"
        },
        {
          "label": "家人的緘默",
          "statement": "亞歷山大·蘇特提出，提多是路加的兄弟：若使徒行傳是路加寫的，他可能不提兄弟的名字，正如他也不提自己的名字。文本中沒有任何地方證實這層關係。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "提摩太受了割禮，提多卻沒有，以及保持蒙召時身分的規則",
      "summary": "加拉太書說身為希臘人的提多沒有被迫受割禮，哥林多前書則告訴未受割禮的人不要尋求割禮。使徒行傳記述保羅因當地的猶太人而為提摩太行割禮；提摩太的母親是猶太人，父親是希臘人。這是否構成衝突，取決於提摩太是否算是猶太人，以及宣教上的讓步是否違反保羅的規則。",
      "letterSays": "身為希臘人的提多沒有被迫受割禮；接受割禮就有義務遵守全部律法；保羅否認自己仍在傳割禮；各人應保持蒙召時的狀況。",
      "actsSays": "保羅因當地的猶太人而為提摩太行割禮；提摩太的母親是猶太信徒，父親是希臘人。耶路撒冷的長老說，有關保羅反對給猶太孩童行割禮的傳聞並不屬實。",
      "howTheyFit": "兩個案例並不相同。提多是外邦人，是假弟兄力主他受割禮；提摩太的母親是猶太人，而使徒行傳把他受割禮與當地的猶太人聯繫起來，這是哥林多前書9:20或許容許的。若提摩太算是猶太人，這可說是使他的身分完整，雖然哥林多前書7:18所講的是人蒙召時身體的狀況。佩利主張，使徒行傳總是為這類順從給出動機，例如避免冒犯人。若提摩太算是外邦人，困難便仍然存在。",
      "alternatives": [
        {
          "label": "使徒行傳重塑了保羅",
          "statement": "F. C. 鮑爾判定使徒行傳16:3不可信：拒絕為提多行割禮的保羅，不會為提摩太行割禮，而且這樣做會與加拉太書5:11相矛盾。他把這故事看作使徒行傳試圖讓保羅與猶太基督徒和解的努力。"
        },
        {
          "label": "作為外邦人的提摩太",
          "statement": "謝·科恩主張，無法證明在保羅的時代已有藉母親承襲猶太身分的做法，所以提摩太很可能算是外邦人；如此，他受割禮就會與哥林多前書7:18產生張力。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "成為像猶太人一樣，為要贏得猶太人",
      "summary": "保羅的書信與使徒行傳之間的吻合，是方針與實踐的關係。在哥林多前書中，保羅說他對猶太人就像猶太人，對外邦人就像沒有律法的人，為要贏得兩者。使徒行傳敘述兩個面向猶太人的案例：因當地的猶太人而為提摩太行割禮，以及應長老的力勸在聖殿行潔淨禮。這些反映的是策略還是信念，仍有爭論。",
      "letterSays": "保羅雖然自由，卻服事眾人：對猶太人像猶太人，對律法以下的人像在律法以下，對其他人像沒有律法，對軟弱的人就軟弱，不使人受冒犯。",
      "actsSays": "保羅因當地的猶太人知道提摩太的父親是希臘人，就為他行割禮；又應長老的力勸，在聖殿參與四個人的潔淨禮，以平息謠言。",
      "howTheyFit": "書信陳述的原則，既涉及猶太人，也涉及外邦人和軟弱的人；使徒行傳的兩個案例，一個在寫信之前，一個在寫信之後，只涉及猶太人，並且交織在它的敘事之中。佩利主張，這幅自畫像不大可能是根據這些事例拼湊而成，這些事例也不大可能是為了配合它而捏造的。一致的性格支持的是整體的可信性，而不是每一件事。",
      "alternatives": [
        {
          "label": "依賴關係",
          "statement": "理查德·佩爾沃主張，使徒行傳的作者知道一部保羅書信的彙集。若是這樣，這些場景可能是參照哥林多前書9章塑造的，並不能獨立地證實它。"
        },
        {
          "label": "超出策略",
          "statement": "在批判版希臘文文本中（但不在《世界英語聖經》中），哥林多前書9:20補充說保羅自己並不在律法以下。如此，使徒行傳21:24中保羅表明自己遵守律法，就超出了書信所說的策略。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "使徒行傳中守律法的保羅，與書信中對律法的教導",
      "summary": "書信說信徒已經向律法死了，義是藉著信而來，不是藉著律法；使徒行傳則描寫保羅遵守猶太習俗，自稱是法利賽人，並否認自己有任何違犯律法之處。許多人認為使徒行傳呈現保羅的實踐，而書信呈現得救的根基；另一些人則認為使徒行傳的作者不知道或不認同保羅的教義思想。",
      "letterSays": "信徒已經向律法死了；基督是律法的成全；沒有一樣東西本身是不潔的；保羅把自己作為法利賽人在律法下的義看作虧損，尋求藉著信而來的義。",
      "actsSays": "保羅為提摩太行割禮，守一個願，參與聖殿的潔淨禮以表明自己遵守律法，自稱是法利賽人，並否認自己干犯了律法、聖殿或祖先的規矩。",
      "howTheyFit": "書信也把日子和食物交由良心決定，並說信是維護律法的（羅馬書3:31；14:5-6）；使徒行傳除了四項禁戒之外，使外邦人免受律法約束，並把得救建基於恩典（使徒行傳15:10-11；21:25）。這樣讀，使徒行傳呈現的是保羅的實踐，而不是他得救的根據；佩利主張其動機是避免冒犯人。然而使徒行傳18:18沒有給出動機，使徒行傳21:24把遵守律法當作公開的證明，而且使徒行傳中的保羅很少說出書信對律法的看法（最接近的是使徒行傳13:38-39）。",
      "alternatives": [
        {
          "label": "使徒行傳自己的描繪",
          "statement": "菲利普·菲爾豪爾主張，使徒行傳的作者不知道也不認同保羅對律法的教義；他筆下守律法的保羅反映的是作者較後期的觀點，而不是書信的觀點。"
        },
        {
          "label": "作為猶太人的保羅",
          "statement": "雅各·耶維爾主張，使徒行傳中那位作為猶太人、遵守律法的保羅，是對書信的寶貴補充，而不是扭曲。按這看法，使徒行傳保存了保羅的一個面向，是他那些論戰性書信放在背景中的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "指稱保羅的福音破壞律法的傳言",
      "summary": "羅馬書顯示保羅的教導被毀謗為放縱犯罪的許可，並回應恩典助長犯罪或使律法失效的反對意見。使徒行傳記載有人指控保羅教導人違背律法，並勸散居各地的猶太人離棄摩西。兩者的指控不同——羅馬書中是道德方面的，使徒行傳中是禮儀方面的——但兩者都可能反映同一場圍繞保羅律法教導的爭議。",
      "letterSays": "保羅說，有人毀謗他，說他贊成為了得善而作惡；他否定恩典使人可以放縱犯罪、或信使律法失效的說法，並否認自己仍在傳割禮。",
      "actsSays": "在哥林多，猶太人控告保羅提倡違法的敬拜；在耶路撒冷，信徒聽說他叫散居各地的猶太人離棄摩西；聖殿中的群眾說他教導人違背律法。",
      "howTheyFit": "羅馬書寫於保羅即將前往耶路撒冷之時，它擔心猶太不信的人，也不確定那裡的信徒會否接納他（羅馬書15:31），並回應對他福音的誤讀。佩利主張，使徒行傳21章的傳聞是對羅馬書教導的一種很容易產生的誤讀，所以保羅在那裡受到的接待與這封書信的作者相符。這些傳聞也指向兩個方向：加拉太書否認他仍在傳割禮，而在使徒行傳中，長老否認他叫猶太人停止行割禮。",
      "alternatives": [
        {
          "label": "修辭上的反對",
          "statement": "羅馬書6:1和6:15可能是借一位假想的辯論對手發言——史坦利·斯托爾斯把這種教導方式追溯到古代的「論辯體」（diatribe）——而不是真實的傳聞；只有羅馬書3:8明確記述了毀謗。"
        },
        {
          "label": "路加的一貫模式",
          "statement": "使徒行傳一再呈現猶太人誣告保羅、羅馬官員還他清白。這平行之處反映這護教主題的程度，可能不亞於反映對真實傳聞的認識；而且使徒行傳中的指控涉及猶太習俗，而不是羅馬書中的道德反對。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "受割禮的人：從猶太來的攪擾者、從雅各那裡來的人、克里特島的教導者",
      "summary": "使徒行傳和加拉太書都同意，有些猶太信徒向外邦人歸信者強加割禮和律法；腓立比書和提多書也警告要提防類似的人物。但那共同的稱呼——受割禮的人（hoi ek peritomēs）——是指猶太人或猶太信徒的中性用語；這些人是否屬於同一個運動，以及雅各的角色，仍不確定。",
      "letterSays": "攪擾者扭曲福音；假弟兄窺探我們的自由；有人從雅各那裡來時，彼得退出了；煽動者為了避免受逼迫而強迫人受割禮；克里特島的教導者散布猶太的無稽傳說。",
      "actsSays": "猶太信徒批評彼得與未受割禮的人一同吃飯；從猶太來的人教導說，外邦人必須受割禮才能得救；信主的法利賽人表示同意；耶路撒冷的信函與攪擾者劃清界線。",
      "howTheyFit": "兩者都描述了來自猶太信徒的壓力；使徒行傳15:24和加拉太書1:7與5:10用同一個動詞（tarassō）描述這攪擾，雖然這是個常用詞。兩者在雅各的問題上有分歧：會議的信函說攪擾者沒有得到耶路撒冷的授權，而加拉太書把到安提阿的訪客與雅各聯繫起來，卻沒有說他授權了什麼。克里特島的對手帶著無稽傳說、家譜和潔淨規條，看來更帶玄想色彩。歌羅西書4:11用同一個稱呼指保羅忠心的猶太同工。",
      "alternatives": [
        {
          "label": "幾個不同的群體",
          "statement": "賈斯汀·哈丁主張，加拉太的煽動者是本地人，不是從耶路撒冷派來的使者。克里特島的教導者，尤其若提多書晚於保羅，可能反映又一個問題；共同的稱呼不一定代表同一個運動。"
        },
        {
          "label": "雅各的角色",
          "statement": "有些批判學者把使徒行傳15:24讀作使徒行傳描繪使徒之間和諧的一部分，認為加拉太書2:12更接近雅各真實的立場；另一些人則認為，從雅各那裡來的人超出了任何授權，這樣便與兩種文本都相符。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "毫無加添、只要記念窮人，對比會議的四項要求",
      "summary": "加拉太書說耶路撒冷的領袖對保羅毫無加添，只要求他和巴拿巴記念窮人；使徒行傳則記述會議要求外邦人信徒遵守四項禁戒。若兩者描述的是同一次會面，張力就很尖銳。若加拉太書2章是較早的一次探訪，或那些禁戒規範的是團契相交而非得救，張力便會緩和。",
      "letterSays": "那些有名望的領袖對保羅毫無加添，同意他和巴拿巴往外邦人那裡去，只要求他們記念窮人。",
      "actsSays": "雅各提議，而會議的信函也要求，外邦人信徒禁戒祭偶像之物、血、勒死的牲畜和淫亂；保羅傳達了這封信，後來雅各和長老又重申這些要求。",
      "howTheyFit": "佩利判斷這兩份記載很難套進同一次會面，因此較傾向於使徒行傳所略去的一次探訪；許多人把加拉太書2章等同於會議之前、使徒行傳11:30的饑荒探訪，這也與對窮人的關懷相合。按同一次會面的看法，那些禁戒是為了便利同桌吃飯，而且正如佩利所主張的，並沒有把律法加在外邦人身上。然而哥林多前書從未引用那決議，並讓信徒吃市場上的肉而不必查問，只為了別人的良心才禁戒（哥林多前書10:25-28）。",
      "alternatives": [
        {
          "label": "較後的決議",
          "statement": "恩斯特·海琛認為，這決議是猶太信徒與外邦人信徒之間較後達成的協議，被路加放在會議之中，與加拉太書2:1-10的會面並無關連；如此，保羅在書信中對它保持沉默，便無須解釋。"
        },
        {
          "label": "同一次會面，選擇性的報導",
          "statement": "另一些人把兩次會面視為同一次，並設想保羅為了捍衛自己的獨立，只報導與他所傳福音相關的內容，把那些禁戒看作實際的條件而不是加添；如此，這省略是有目的的，而不是矛盾。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "加拉太書從未引用使徒行傳所說由保羅傳達的耶路撒冷決議",
      "summary": "加拉太書用很長篇幅反對為外邦人信徒行割禮，卻從未提到耶路撒冷的決議。使徒行傳說這決議並沒有要求外邦人受割禮，而且保羅一行人在特庇和路司得一帶的城市傳達了它。這沉默是真實的；各種解釋取決於保羅的獨立性、決議較狹窄的範圍，以及這封書信的日期和收信地。",
      "letterSays": "保羅說耶路撒冷的領袖對他的信息毫無加添，並警告說，藉律法、藉割禮尋求稱義，就是從恩典中墜落。他從未引用任何決議。",
      "actsSays": "耶路撒冷寫給安提阿、敘利亞和基利家的外邦人信徒的信，並沒有要求割禮。保羅一行人經過特庇和路司得時，把其中的決定傳給各城。",
      "howTheyFit": "佩利認為這沉默引人注目，並提出理由：保羅是根據自己所受的委任立論，而不是根據耶路撒冷的權威；而且那決議只是不把律法加在外邦人歸信者身上，加拉太書卻否認律法有任何使人得救的功效，即使對猶太人也是如此。佩利也懷疑加拉太人是否收到過那決議，因為使徒行傳要到使徒行傳16:6才首次帶保羅到加拉太，那是在使徒行傳16:4的傳達之後。按南加拉太說，使徒行傳16:4包括了這些讀者，所以除非這封書信寫在前，這沉默就更顯尖銳。",
      "alternatives": [
        {
          "label": "決議較後才有，保羅不在場",
          "statement": "若加拉太書2:1-10描述的是使徒行傳15章的會面，保羅說領袖們毫無加添、只要求記念窮人，就與一份四項的決議不太協調；許多批判學者由此推斷，決議是較後、在保羅不在場時才有的（比較使徒行傳21:25）。"
        },
        {
          "label": "寫於決議之前",
          "statement": "持南加拉太說的學者，例如布魯斯和朗格內克，把這封書信定在使徒行傳15章的會面之前，並把加拉太書2章等同於饑荒探訪；如此，這封書信不可能引用一份當時還不存在的決議。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "不靠耶路撒冷決議而解決的祭偶像之物與食物規條",
      "summary": "使徒行傳說耶路撒冷的決議吩咐外邦人信徒禁戒祭偶像之物、血、勒死的牲畜和淫亂，並且由保羅傳達。他的書信從未引用它。書信以知識、愛和良心來處理祭偶像之物和食物的爭議，容許吃市場上的肉，卻禁止坐鬼魔的筵席。這張力是真實的；解釋各有不同。",
      "letterSays": "哥林多前書容許吃市場上的肉、與不信的人一同吃飯，若被告知食物是祭過偶像的就不吃，但禁止坐鬼魔的筵席；羅馬書說沒有一樣東西本身是不潔的。",
      "actsSays": "雅各提議、而耶路撒冷的信函列為必要的，是外邦人信徒要禁戒祭偶像之物、血、勒死的牲畜和淫亂。耶路撒冷的長老後來向保羅重申這些。",
      "howTheyFit": "按使徒行傳所述，這決議是寫給安提阿、敘利亞和基利家的，而佩利承認這沉默不止於加拉太書。然而它的傳遞者之一西拉曾協助建立哥林多教會（使徒行傳18:5；哥林多後書1:19，在那裡稱為 Silvanus），所以在那裡，距離並不能解釋多少。保羅與它有兩點相同——拒絕拜偶像和淫亂——卻讓信徒吃市場上的肉而不必查問，也從未提到禁戒血或勒死的牲畜。",
      "alternatives": [
        {
          "label": "保羅把它擱置",
          "statement": "許多批判學者把哥林多前書10:25-27讀作容許決議所禁止的事；如此，保羅要麼不知道這決議，要麼沒有把它當作對他所建立的教會具約束力。"
        },
        {
          "label": "實質上相容",
          "statement": "彼得·湯姆森把保羅對祭偶像之物的裁定讀作猶太律法式的推理，禁止已知是祭過偶像的食物；按這種讀法，保羅的做法與決議相容，儘管他從未引用它。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "因信稱義，靠恩得救：書信與使徒行傳中的講詞",
      "summary": "保羅的書信教導，猶太人和外邦人都同樣藉著信基督，因神的恩典白白地稱義，而不是靠行律法。使徒行傳把類似的得救用語放在保羅在彼西底的安提阿、彼得在耶路撒冷會面上，以及保羅在米利都的口中。批判學者爭論使徒行傳的版本是否完全屬於保羅。",
      "letterSays": "沒有人能靠行律法稱義，而是藉著信基督，正如保羅提醒彼得的；羅馬書補充說，神憑祂的恩典白白地使人稱義。",
      "actsSays": "保羅說，信的人在摩西的律法所不能稱義的一切事上都得稱義。彼得把將律法加在人身上稱為難以負荷的軛，並說猶太人和外邦人都是藉著恩典得救。",
      "howTheyFit": "兩者都把爭議框定為靠恩典得救對比靠行律法（使徒行傳15:1）。彼得在使徒行傳15:11的話，與保羅在加拉太書2:15-16歸給他的信念相符，而且兩者都用了軛的比喻（使徒行傳15:10；加拉太書5:1），雖然彼得說沒有人能負荷律法，與保羅自稱在律法下無可指摘（腓立比書3:6）不太協調。在米利都，保羅把自己的事工總結為見證神的恩典。由於使徒行傳可能反映保羅為人所知的教導，這顯示的是一致性，而不是獨立的證實。",
      "alternatives": [
        {
          "label": "不完整的教義",
          "statement": "菲利普·菲爾豪爾主張，使徒行傳13:38-39把稱義等同於赦罪，並暗示律法能使人部分稱義；他判斷這看法與保羅的不同，所以路加呼應了保羅的用語，卻沒有承接他的教義思想。"
        },
        {
          "label": "依賴關係或後期的保羅主義",
          "statement": "理查德·佩爾沃認為使徒行傳使用了保羅的書信，這可以解釋這些呼應；那些把以弗所書和提多書定在保羅之後的批判學者，則把兩書對靠恩典、不靠行為得救的總結讀作後期的保羅主義。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "大衛後裔從死人中復活的福音",
      "summary": "羅馬書和提摩太後書把保羅的福音總結為：耶穌是大衛的後裔，從死人中復活。使徒行傳中保羅在彼西底的安提阿會堂的講道，把同樣的主題並列，而且按通常的讀法，藉詩篇第2篇把耶穌的兒子身分與他的復活連結起來，正如羅馬書1:4那樣。彼得在五旬節的講道也作了類似的論證，所以這種配對可能是早期共同的宣講。",
      "letterSays": "羅馬書介紹神的兒子是大衛的後裔，因復活而以大能被宣告為神的兒子；提摩太後書吩咐提摩太要記念耶穌基督，他已復活，是大衛的後裔。",
      "actsSays": "在彼西底的安提阿，保羅說神從大衛的後裔帶來救恩，並使耶穌復活；按通常的讀法，他把詩篇第2篇應用在復活上。",
      "howTheyFit": "書信與使徒行傳在一個簡練的福音上一致：耶穌是大衛的繼承人、神的兒子，這由他的復活顯明。然而彼得在五旬節的講道提出同樣的詩篇第16篇論證：大衛自己的死顯示這詩篇講的是耶穌的復活（使徒行傳2:29-31；使徒行傳13:35-37）；而且羅馬書1:3-4普遍被認為引用了一段更早的信經；所以這項一致顯示的是使徒共同的信息，而不是只有保羅才會知道的細節。",
      "alternatives": [
        {
          "label": "路加的創作",
          "statement": "馬丁·狄比留斯認為，使徒行傳中的講詞是路加仿照古代歷史學家的方式自己寫成的；按這看法，這篇講道與彼得的講道以及與羅馬書的相似，反映的是路加的教義思想，而不是保羅言論的記錄。"
        },
        {
          "label": "有爭議的提摩太後書",
          "statement": "許多學者認為提摩太後書是在保羅之後以他的名義寫成的；如此，它的總結就顯示保羅的福音如何被人記念，或許取材自羅馬書。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "記念窮人的請求與安提阿的饑荒救濟",
      "summary": "加拉太書說耶路撒冷的柱石只要求保羅和巴拿巴記念窮人，保羅說這正是他熱心去做的事。使徒行傳記載巴拿巴和掃羅把安提阿的饑荒救濟送到猶太的長老那裡。若加拉太書2章描述的是那次救濟探訪，兩份記載就互相解釋；若它描述的是較後的會議，那份饋贈便是較早而另外的一次。",
      "letterSays": "在一次與巴拿巴和提多同去的探訪中，雅各、磯法和約翰只要求他們記念窮人，保羅說這正是他熱心去做的事。",
      "actsSays": "亞迦布預言有饑荒，後來在克勞第皇帝在位時果然發生；安提阿的門徒便託巴拿巴和掃羅把救濟送給猶太的信徒；二人完成了這項服事，並帶了稱為馬可的約翰同去。",
      "howTheyFit": "兩種文本都沒有對方的細節：使徒行傳沒有記載私下會面或請求，加拉太書也沒有提到饋贈。按饑荒探訪說（蘭賽、布魯斯），這請求是在救濟正在送達時提出的，這與保羅的熱心相合；而且保羅起誓的陳述（加拉太書1:20）很難會略過一次探訪。反對的理由是：這樣一來，加拉太書2:1的十四年通常就必須從他歸信時算起，使年代被壓縮。這是否吻合取決於那項認定；佩利則提出使徒行傳所略去的一次探訪，時間在安提阿的長期逗留期間（使徒行傳14:28）。",
      "alternatives": [
        {
          "label": "會議說",
          "statement": "許多人追隨萊特富特，把加拉太書2章等同於使徒行傳15章；如此，加拉太書就略過了救濟探訪，或許因為保羅那次沒有見到使徒，而那請求則預示了羅馬書15:25-27的捐款。"
        },
        {
          "label": "對救濟探訪的懷疑",
          "statement": "有些批判學者懷疑保羅曾作使徒行傳11:30的那次行程，因為加拉太書只容許兩次早期探訪；他們把它看作路加對另一次耶路撒冷探訪的重複記述。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "誰是加拉太的眾教會？",
      "summary": "《加拉太書》寫給加拉太的眾教會，卻沒有提到任何城市。按南加拉太說，這些教會位於彼西底的安提阿、以哥念、路司得和特庇，使徒行傳13至14章敘述了它們的建立。按北加拉太說，它們位於內陸族裔上的加拉太人之中，而《使徒行傳》只提到途經該地區的旅程（使徒行傳16:6及18:23）。",
      "letterSays": "保羅與幾位未具名的弟兄寫信給加拉太的眾教會，稱讀者為加拉太人；信中沒有出現任何城市、具名的共同發信人或個人問候。",
      "actsSays": "保羅和巴拿巴在彼西底的安提阿、以哥念、路司得和特庇建立教會。後來保羅重訪特庇和路司得，經過弗呂家和加拉太地區，又回來堅固門徒。",
      "howTheyFit": "彼西底的安提阿、以哥念、路司得和特庇位於羅馬的加拉太行省，雖然《使徒行傳》是按地區來標示它們的；至於把弗呂家人和呂高尼人稱為加拉太人是否恰當，正反兩面都有人主張。南說把使徒行傳16:6讀作該行省的弗呂家地區；比蘭賽早一個世紀的佩利，則把它看作保羅第一次到訪加拉太。無論採哪一說，都至少有兩次到訪，但只有南說有一次被敘述的建立。",
      "alternatives": [
        {
          "label": "南加拉太說",
          "statement": "蘭賽、布魯斯和朗格內克認為讀者就是使徒行傳13至14章的那些教會。這樣，《使徒行傳》便敘述了它們的建立，而這封信可能早於使徒行傳15章的會議，這就能解釋信中為何對那項諭令隻字不提。"
        },
        {
          "label": "北加拉太說",
          "statement": "萊特福特和貝茨認為讀者是內陸族裔上的加拉太人；按他們的讀法，是在使徒行傳16:6把保羅帶進真正的加拉太地區時接觸到這些人的。這樣，這封信必定晚於使徒行傳15章的會議及其諭令。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "一次在身體軟弱中建立教會的到訪，《使徒行傳》沒有提及",
      "summary": "《加拉太書》說，保羅起初是因為身體軟弱才在那裡傳福音，加拉太人卻接待他如同神的使者。《使徒行傳》在任何一次到訪加拉太時都沒有提到疾病。蘭賽提出的旁非利亞瘧疾之說，以及與路司得人把保羅奉為希耳米一事的比較，都仍屬推測；《使徒行傳》的沉默既不證實、也不否定這封信。",
      "letterSays": "保羅起初向他們傳福音，是因為身體軟弱，這軟弱對他們是一種試煉；他們接待他如同神的使者，甚至願意把自己的眼睛給他。",
      "actsSays": "《使徒行傳》敘述稱為馬可的約翰在別加離去、路司得人把保羅奉為希耳米，以及他在那裡被石頭打，但沒有記載任何一次到訪加拉太時的疾病。",
      "howTheyFit": "這是沉默，不是衝突：書信所報告的許多苦難，《使徒行傳》都略去了（參哥林多後書11:23-27），而《加拉太書》也沒有說明是什麼病。保羅所用的希臘文副詞 to proteron，可以指兩次之中的第一次，也可以只是「從前」。若它意味著有兩次到訪，那麼無論採哪一說，《使徒行傳》都記載了兩次，只是按北加拉太說，兩次都只是途經該地區的短暫旅程。",
      "alternatives": [
        {
          "label": "旁非利亞的瘧疾",
          "statement": "蘭賽提出，保羅在旁非利亞患病，或許是瘧疾，因此離開別加前往彼西底的安提阿；這也能解釋稱為馬可的約翰不肯跟從的那次計劃改變。《使徒行傳》沒有交代馬可離去的原因。"
        },
        {
          "label": "路司得的回聲",
          "statement": "有人把加拉太人接待保羅如同神的使者，與路司得人把他奉為眾神的使者希耳米相比；但那是一群未信主的群眾，不久就被說服用石頭打他，所以這個呼應並不緊密。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "加拉太人所受的苦與他們中間的神蹟",
      "summary": "如果《加拉太書》是寫給使徒行傳13至14章的那些教會，《使徒行傳》就為保羅的訴求提供了背景：新門徒中間的聖靈、以哥念的神蹟、路司得的一次醫治，以及針對信主者的敵意。如果它是寫給更北面族裔上的加拉太人，《使徒行傳》並沒有敘述那裡教會的建立，所以是否吻合取決於收信地。",
      "letterSays": "保羅提醒加拉太人，他們是藉著信領受了聖靈，神也在他們中間行神蹟；他又問他們是否白白受了苦；他起初傳福音，是因身體軟弱的緣故。",
      "actsSays": "在彼西底的安提阿，門徒被聖靈充滿；在以哥念，神賜下神蹟奇事；在路司得，保羅醫好一個瘸腿的人；反對者挑起敵意，對付信徒。",
      "howTheyFit": "按南加拉太說，保羅訴諸信主者親身經歷的做法，與使徒行傳13至14章相符：最初的門徒中間有聖靈，以哥念和路司得有神蹟，而敵意是針對信徒的，宣教士也曾警告他們要經歷許多艱難。但這種吻合有其限度。加拉太書3:4的動詞可以解作「經歷」而不是「受苦」；《加拉太書》把神蹟放在現在，而《使徒行傳》只報告第一次宣教時的神蹟；而且按加拉太書4:13，起初促成保羅在那裡傳福音的身體軟弱，《使徒行傳》從未提及。",
      "alternatives": [
        {
          "label": "北加拉太收信地",
          "statement": "如果保羅是寫信給更北面族裔上的加拉太人，而他們是在使徒行傳16:6的旅程中得聞福音的，那麼《使徒行傳》對他們的歸信隻字未提，使徒行傳13至14章的事件也就不是背景。"
        },
        {
          "label": "一般性的訴求",
          "statement": "聖靈、能力和患難也是保羅在別處建立教會時的特徵（帖撒羅尼迦前書1:5-6），所以與使徒行傳13至14章的平行可能只是一般性的，並非加拉太所特有。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "因不靠律法的福音受逼迫，身上帶著印記",
      "summary": "《加拉太書》順帶提到保羅因不傳割禮而受逼迫，《使徒行傳》大致與此相符：《使徒行傳》所報告的反對，大多是由猶太人中的反對者煽動的；後來耶路撒冷的謠言涉及割禮；而路司得的石擊（或者，若《加拉太書》寫得較晚，則是腓立比的棍打）可以解釋他身上帶著的印記。這種吻合是真實的，但只是概括性的。",
      "letterSays": "保羅問，如果他仍傳割禮，為什麼仍受逼迫；他的對手推行割禮，是為了避免因十字架受逼迫；他身上帶著耶穌的印記。",
      "actsSays": "由猶太人帶頭的反對把保羅逐出彼西底的安提阿和以哥念，並在路司得用石頭打他；腓立比的攻擊關乎利益；在耶路撒冷，他被控教導人違背律法。",
      "howTheyFit": "《加拉太書》給出原因，《使徒行傳》給出事件。正如佩利所論，《加拉太書》暗示、《使徒行傳》則顯示：逼迫保羅的大多是反對他不靠律法之宣教的猶太人。在晚於這封信的耶路撒冷，《使徒行傳》記述他被當作教導人違背律法的人而遭攻擊；此前有謠言說他叫散居各地的猶太人不要行割禮，雅各和眾長老說這謠言不實。加拉太書6:17的印記，最自然的理解是石擊或毆打留下的傷痕。但這種模式廣為人知，而且在彼西底的安提阿，《使徒行傳》說動機是嫉妒。",
      "alternatives": [
        {
          "label": "割禮問題上的張力",
          "statement": "加拉太書5:11可能是在回應一種說法，指保羅仍在傳割禮；如果這封信晚於使徒行傳16:3，提摩太受割禮一事可能就是那個藉口，而菲爾豪爾等批評者認為那段記載與《加拉太書》相牴觸。"
        },
        {
          "label": "太籠統而難以衡量",
          "statement": "保羅自己的書信也報告了猶太人的敵意（哥林多後書11:24；帖撒羅尼迦前書2:14-16），這也是路加作品中反覆出現的主題，所以《使徒行傳》中的模式可能反映路加的編排，提供的獨立佐證不多。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "已經吩咐過加拉太眾教會的捐款指示",
      "summary": "保羅說自己曾向加拉太的眾教會發出捐款指示，《使徒行傳》為此提供了一個自然的場合：就在他長住以弗所（他在那裡寫了《哥林多前書》）之前，《使徒行傳》記述他經過加拉太和弗呂家，堅固門徒。這種吻合具啟發性，但並非決定性，因為《使徒行傳》從未提到那裡有捐款。",
      "letterSays": "保羅吩咐哥林多的教會，要照他給加拉太眾教會的捐款指示去做，每週把錢留出來；他又說自己要在以弗所住到五旬節。",
      "actsSays": "在安提阿住了一段時間後，保羅經過加拉太和弗呂家地區，鼓勵每一位門徒，之後經內陸抵達以弗所；後續記述提到他在那裡教導了兩年。",
      "howTheyFit": "保羅可能就在這次旅程中親自向加拉太發出指示；這是《使徒行傳》在以弗所之前所報告的最後一次探訪教會；佩利曾指出這一點。無論對加拉太眾教會的位置採哪一種看法，這種吻合都成立，因為使徒行傳18:23涵蓋整個地區。《使徒行傳》提到捐款即使有，也只是間接的（使徒行傳24:17），不過許多人把使徒行傳20:4那一行人，包括特庇的該猶，讀作眾教會的代表。",
      "alternatives": [
        {
          "label": "指示是送去的，不是當面給的",
          "statement": "保羅同樣可能從以弗所藉書信或使者送去指示，或者在使徒行傳16:6那次較早的到訪時發出；《使徒行傳》只顯示最近一次到訪是可能的。"
        },
        {
          "label": "加拉太可能已經退出",
          "statement": "由於羅馬書15:26只提到馬其頓和亞該亞，有人推斷加拉太的眾教會或許因《加拉太書》背後的危機而疏遠，始終沒有完成它們的一份；哥林多前書16:1只顯示曾經發出過指示。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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、以哥念和路司得的逼迫：依《使徒行傳》的次序，並在特庇之前停住",
      "summary": "《提摩太後書》與《使徒行傳》一致認為保羅在彼西底的安提阿、以哥念和路司得受過逼迫。這封信按《使徒行傳》的次序列出它們，並在特庇之前停住，而《使徒行傳》沒有報告特庇有任何麻煩；《使徒行傳》又把提摩太寫成當地的門徒。佩利從中看到一個非刻意的巧合；但按《提摩太後書》寫於保羅死後的看法，其作者可能取材自《使徒行傳》。",
      "letterSays": "保羅提醒提摩太，他曾追隨保羅的教導，也追隨了保羅在彼西底的安提阿、以哥念和路司得所忍受的逼迫，而主把他從這一切中救了出來。",
      "actsSays": "保羅被逐出彼西底的安提阿，逃過以哥念用石頭打他的圖謀，又在路司得被石頭打；《使徒行傳》沒有報告特庇有什麼麻煩。後來提摩太出現，在路司得和以哥念受人稱讚。",
      "howTheyFit": "這三座城、它們的次序以及略去特庇，都與使徒行傳13至14章相符；那裡警告進入國度必須經歷許多艱難，也與這封信所說敬虔的人都要受逼迫相呼應。佩利認為，一個翻查《使徒行傳》的偽造者，寧可選腓立比或帖撒羅尼迦，因為提摩太似乎曾在那裡；在這裡，提摩太知道這些事，必須從使徒行傳16:1-2推斷出來，那段經文說他是那一帶的門徒。",
      "alternatives": [
        {
          "label": "取材自《使徒行傳》或傳統",
          "statement": "如果《提摩太後書》是託名之作，其作者可能從使徒行傳13至14章或從當地關於保羅的故事中取得這三座城；麥克唐納把教牧書信與《保羅行傳》中那類以以哥念和彼西底的安提阿為背景的傳說聯繫起來。"
        },
        {
          "label": "同一位作者",
          "statement": "史蒂芬·威爾遜認為，《路加福音》與《使徒行傳》的作者也寫了教牧書信；按這個看法，兩者的一致反映的是同一位作者的知識，而不是兩個獨立的見證。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "在路司得被石頭打過一次",
      "summary": "保羅說自己被石頭打過一次，《使徒行傳》與此一致：它只敘述一次石擊，就在路司得，他被拖出城外，人以為他已經死了；而在以哥念，一次預謀的石擊沒有得逞。佩利認為，這一句與那次險遭石擊的事並列，在沒有構成矛盾的情況下，比他所知的任何例子都更接近矛盾。單單一個吻合的次數，本身證明不了多少。",
      "letterSays": "保羅列舉自己所受的苦，說他被棍打過三次、被石頭打過一次、遇過三次船難，此外還有五次被猶太人鞭打。",
      "actsSays": "在以哥念，用石頭打保羅的計劃因他逃走而落空。在路司得，從彼西底的安提阿和以哥念來的猶太人煽動群眾；保羅被石頭打，被拖出城外，人以為他已經死了。",
      "howTheyFit": "這個次數直到這封信寫成時都成立，甚至貫穿整部《使徒行傳》：雖然《使徒行傳》報告了許多騷亂，卻沒有敘述第二次石擊，而以哥念的圖謀也沒有實現。佩利指出，保羅清單中的其他項目不可能取自《使徒行傳》，因為在這封信之前，《使徒行傳》只記載一次棍打，也沒有船難，所以這封信不是根據那段歷史編成的；而那段歷史雖然沉默，卻為這些事留有餘地。",
      "alternatives": [
        {
          "label": "《使徒行傳》可能知道這封信",
          "statement": "佩爾沃認為《使徒行傳》寫於二世紀初，並使用了保羅的書信；如果其作者知道哥林多後書11章，那唯一的一次石擊可能是在呼應那份清單，而不是來自獨立的傳統。"
        },
        {
          "label": "一致，而非證實",
          "statement": "被石頭打一次是一件微小而容易記住的事實，傳統可以保存下來；兩者吻合顯示這些記載彼此一致，卻不表示其中任何一方能獨立證實另一方的其餘內容。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "提摩太信主的猶太母親和外祖母，而那位希臘人父親未被提及",
      "summary": "在提摩太的家庭上，《使徒行傳》與《提摩太後書》彼此吻合。《使徒行傳》說他有一位信主的猶太母親和一位希臘人父親；《提摩太後書》稱讚他的外祖母羅以和母親友尼基，提到他自幼熟悉聖經，卻從未提及父親。那位希臘人父親解釋了為什麼一個在聖經中長大的孩子沒有受割禮。後來的作者也可能是以《使徒行傳》為基礎寫成的。",
      "letterSays": "保羅回想提摩太的外祖母羅以和母親友尼基那真誠的信心，如今也在提摩太裡面；又指出他從嬰孩時就認識聖經；信中沒有出現父親。",
      "actsSays": "保羅走訪特庇和路司得時遇見提摩太；他的猶太母親已信主，父親則是希臘人。當地所有猶太人都清楚他父親的希臘人身分，保羅因此為他施行割禮。",
      "howTheyFit": "兩段經文各自填補了對方的空白。《使徒行傳》只說母親是信徒，暗示父親已經去世或沒有歸信；而這封信稱讚兩位女性，對他隻字不提。猶太母親使他很可能自小在聖經中長大；希臘人父親則解釋了他為何沒有受割禮。這封信補充了名字和一位外祖母，這些是《使徒行傳》所沒有的。佩利認為這是一個公平、不牽強的巧合；至於它是否非刻意，則取決於《提摩太後書》的作者是誰。",
      "alternatives": [
        {
          "label": "以《使徒行傳》為基礎",
          "statement": "如果《提摩太後書》是託名之作，其作者可能把使徒行傳16:1發展成一幅家庭畫像，加上名字和一位外祖母，又從那位猶太母親推斷出他是在聖經中長大的。"
        },
        {
          "label": "沉默是意料之中",
          "statement": "一段追溯世代相傳之信心的經文，自然只會提到信主的親人，所以缺了父親與任何作者歸屬的說法都相容，也沒有增添多少證據。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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：保羅在信仰上的孩子，保羅回來時他已是門徒",
      "summary": "《使徒行傳》與書信合起來看，暗示提摩太是在保羅第一次旅程期間信主的。當保羅再到特庇和路司得時，《使徒行傳》已稱他為門徒，而保羅稱他為自己在信仰上的孩子。但兩段經文都沒有記述他的歸信，「孩子」可能指門生，而《提摩太後書》把他的信心追溯到他的外祖母和母親。",
      "letterSays": "保羅稱提摩太為自己在信仰上、在主裡的孩子，吩咐哥林多的教會不要輕看他，又勸提摩太不要讓人小看他年輕。",
      "actsSays": "保羅在路司得傳道，被石頭打，又回來堅固門徒。後來他再到特庇和路司得時，發現提摩太已經是門徒，在路司得和以哥念很受稱讚。",
      "howTheyFit": "如果「信仰上的孩子」是指保羅親自帶領歸信的人（佩利就是這樣假定的），那麼《使徒行傳》只留下一個自然的時機：第一次旅程中到訪路司得和特庇（使徒行傳14:6-7、14:20-21），之後使徒行傳16:1便發現提摩太已經是那裡的門徒。使徒行傳16:2補充說，路司得和以哥念的信徒為他作保。他的年輕是書信之間的一個連結（哥林多前書16:10-11，按佩利的讀法，以及提摩太前書4:12）；《使徒行傳》沒有提到他的年紀。",
      "alternatives": [
        {
          "label": "孩子即門生",
          "statement": "保羅用父親的身分來指歸信的人（哥林多前書4:15），但也用來指共同的服事（腓立比書2:22），所以「孩子」可能表達親情和師徒關係；提摩太也可能是透過外祖母和母親信主的（提摩太後書1:5）。"
        },
        {
          "label": "文學性的畫像",
          "statement": "如果《提摩太前書》是託名之作，稱提摩太為保羅的孩子，可能是要把他塑造成繼承人而不是歸信者，而有關他年輕的話可能是在呼應哥林多前書16:10-11，並沒有增添獨立的證據。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "提摩太藉預言和按手受差派",
      "summary": "《使徒行傳》從未敘述提摩太受差派的事；只有寫給提摩太的書信提到：關於他的預言、藉按手而賜下的恩賜，或許還有在許多見證人面前所作的承認。《使徒行傳》提供了合宜的背景（路司得的信徒稱讚他，以及在那裡設立的長老），但差派發生在什麼時候，仍有爭論。",
      "letterSays": "提摩太被提醒先前關於他的預言、在眾長老按手在他身上時藉預言賜下的恩賜，以及他在許多見證人面前所作的承認；《提摩太後書》則歸於保羅的按手。",
      "actsSays": "路司得和以哥念的信徒為提摩太作保，保羅就帶他同行。更早之前，那裡設立了長老；安提阿的教會禁食、禱告、按手之後，差遣巴拿巴和掃羅出去。",
      "howTheyFit": "這些書信預設了一次公開的差派，而《使徒行傳》從未描述，所以這是互補的細節，不是證實。《使徒行傳》使這樣的場景顯得可信：提摩太來自保羅和巴拿巴曾設立長老的教會，當地信徒為他作保，而在安提阿，聖靈在眾先知中間所說的話帶來了按手。一封信提到長老的手，另一封提到保羅的手；它們可能描述同一次共同的儀式，也可能是兩次不同的場合。",
      "alternatives": [
        {
          "label": "後期的教會體制",
          "statement": "如果教牧書信寫於保羅死後（許多學者持此看法），這次差派可能反映作者所屬教會的按立做法，而它與《使徒行傳》的任何吻合，顯示的是共同的傳統，而不是獨立的記憶。"
        },
        {
          "label": "另一個場合",
          "statement": "這個儀式未必屬於提摩太在路司得被招募的時候。有人把它放在後來的一次委任，或許是為了他在以弗所的任務；也有人把在許多見證人面前所作的承認讀作他的洗禮。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "每間教會都設立長老，他們也被稱為監督",
      "summary": "《使徒行傳》與教牧書信一致認為，保羅的教會設立了長老，他們有時也被稱為監督：《使徒行傳》記述保羅告訴以弗所的長老，聖靈立他們作監督；《提多書》則從長老直接轉到監督的資格。這是否是保羅本人的做法，仍有爭論，因為他無爭議的書信從未提到長老。",
      "letterSays": "提多要在各城設立長老，接著便列出監督的資格。《提摩太前書》規範監督，並尊重那些帶領和教導的長老；《腓立比書》問候眾監督和執事。",
      "actsSays": "保羅和巴拿巴在每間教會禁食禱告，設立長老。在米利都，保羅告訴以弗所的長老，聖靈立他們作監督，牧養神的教會。",
      "howTheyFit": "使徒行傳20章清楚地以長老和監督指同一批以弗所領袖，而提多書1章似乎也是如此，像使徒行傳14:23那樣逐城設立長老。《提摩太前書》把監督和長老分開處理，有人把其中單數的監督讀作從長老中選出的一位領袖，是邁向二世紀單一主教制的一步。然而，使徒行傳14:23在同一次旅程中所建立的教會設立長老，而《提摩太前書》卻禁止初信的人擔任監督的職分。《腓立比書》這封無爭議的書信，證實了保羅的教會中有監督。",
      "alternatives": [
        {
          "label": "後期的教會體制",
          "statement": "保羅無爭議的書信從未稱領袖為長老。許多學者認為，《使徒行傳》與教牧書信反映的是保羅之後那一代的教會體制，有些人甚至認為兩者出自同一位作者，所以這種一致並不是獨立的證實。"
        },
        {
          "label": "一個尊稱",
          "statement": "長老起初可能是家庭教會首領的集體尊稱，每人各自看顧自己的家庭教會；保羅早期的書信可能早於這種用法，而教牧書信或許是把一位監督提升到一城的眾長老之上。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "腓立比教會的建立：馬其頓宣教的第一站",
      "summary": "《使徒行傳》敘述、《腓立比書》也暗示：腓立比是保羅在馬其頓的第一間教會，接著是帖撒羅尼迦。《使徒行傳》追溯從特羅亞渡海以及前往帖撒羅尼迦的路程；《腓立比書》把這間教會的同工關係追溯到頭一天，並回想他們的饋贈送到帖撒羅尼迦給保羅。",
      "letterSays": "保羅感謝腓立比信徒從頭一天起就與他同工，並回想起初只有他們在授受的事上與他分擔，甚至在他身處帖撒羅尼迦時不只一次送去援助。",
      "actsSays": "在特羅亞見了馬其頓的異象之後，保羅經撒摩特喇和尼亞波利航行到腓立比，聚集了信徒，然後經過暗妃波里和亞波羅尼亞到帖撒羅尼迦，一連三個安息日在那裡的會堂辯論。",
      "howTheyFit": "次序吻合：先是腓立比，然後是帖撒羅尼迦，而腓立比的援助隨保羅而至。佩利把「福音的起頭」一語讀作福音在那一帶最初的傳講；在《使徒行傳》中，腓立比正是渡海後的第一站。呂底亞一家和獄警的飯桌，與從頭一天起的同工關係相符，雖然這封信兩者都沒有提及。多次的饋贈和保羅晝夜做工，暗示他在帖撒羅尼迦逗留的時間比《使徒行傳》所說的三個會堂安息日更長；《使徒行傳》可能有所壓縮，或只計算了會堂那一階段。由於這種一致是明言的，它顯示的與其說是獨立，不如說是一致。",
      "alternatives": [
        {
          "label": "次序取自書信",
          "statement": "如果《使徒行傳》的作者知道保羅的書信，先腓立比後帖撒羅尼迦的次序可能來自書信。不過，《使徒行傳》的路線細節——撒摩特喇、尼亞波利、暗妃波里和亞波羅尼亞——沒有出現在任何一封書信中。"
        },
        {
          "label": "早於《使徒行傳》所說",
          "statement": "有些先從書信建構的年代學，特別是格爾德·呂德曼的，把「福音的起頭」讀作保羅獨立宣教的開始，並把馬其頓教會的建立放在耶路撒冷會議之前，保留了《使徒行傳》的次序，卻不採用它的時間。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "到帖撒羅尼迦之前，在腓立比被打並受凌辱",
      "summary": "《帖撒羅尼迦前書》說，保羅一行人在腓立比受了凌辱之後才到帖撒羅尼迦；《腓立比書》則提醒讀者，他們曾看見他的爭戰。《使徒行傳》敘述了這個場景：保羅和西拉被抓、被剝去衣服、被棍打、上了木狗，然後獲釋，踏上前往帖撒羅尼迦的路。",
      "letterSays": "保羅一行人在腓立比受過苦、被凌辱，之後才在帖撒羅尼迦放膽傳道；腓立比信徒如今面對同樣的爭戰，正是他們從前看見保羅所經歷的。",
      "actsSays": "保羅和西拉被拖到官長面前，被剝去衣服、被棍打，鎖上木狗；第二天獲釋時，他們抗議羅馬人被當眾毆打，然後前往帖撒羅尼迦。",
      "howTheyFit": "佩利認為這種一致如此明確，以致兩者的獨立性必須加以論證；他指出這封信提到重訪帖撒羅尼迦的計劃受阻，而這一點《使徒行傳》沒有記載。他也認為《腓立比書》提醒讀者曾看見那場爭戰，證實了《使徒行傳》對腓立比的記述。致帖撒羅尼迦信徒那封信中表示凌辱的詞，與《使徒行傳》所描述那種公開而羞辱人的毆打相符。書信沒有提供細節，而《使徒行傳》中的使女、地震和獄警都沒有出現在任何書信中，所以這種一致涵蓋的是苦難和先後次序，而不是每一個情節。",
      "alternatives": [
        {
          "label": "《使徒行傳》擴寫了書信",
          "statement": "如果《使徒行傳》的作者知道《帖撒羅尼迦前書》，這個場景可能是擴寫其簡短的記述，或許還從哥林多後書11:25取來棍打一事，那麼那些生動的細節就是文學上的，而不是記憶中的。"
        },
        {
          "label": "核心與潤飾",
          "statement": "有些批評者接受毆打和監禁，但把地震和獄警的歸信看作後來的添加，並指出官長第二天早上釋放他們時，從未提到地震。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "一個羅馬殖民地與這封信的公民身分用語",
      "summary": "在新約著作中，只有《使徒行傳》稱腓立比為羅馬殖民地——這個地位從該城的錢幣和銘文可以得知——而它所寫的腓立比場景充滿羅馬色彩。《腓立比書》則一反保羅的常態，使用公民身分的用語：它表示過配得上福音之生活的動詞帶有公民意味，而信徒的公民身分是在天上。這種吻合很自然，但兩段經文都沒有點明其中的關聯。",
      "letterSays": "保羅勸腓立比信徒要活出配得上福音的生活，所用的希臘文動詞指像公民那樣處世為人；他又說他們的公民身分是在天上。",
      "actsSays": "《使徒行傳》稱腓立比為羅馬殖民地；在那裡，控告者以羅馬人的身分反對宣教士的規矩，官長則下令用棍打他們。",
      "howTheyFit": "保羅所用的這個動詞，在新約別處只出現於使徒行傳23:1，指保羅在神面前的為人；而表示公民身分的名詞只見於腓立比書3:20。保羅在別處勸人過相稱的生活（帖撒羅尼迦前書2:12）時，並沒有使用公民用語；這裡他卻選用了這些詞，這在一個殖民地裡會引起共鳴，因為在《使徒行傳》中，那裡的公民正是以羅馬人的身分提出抗議。《使徒行傳》提供了這個背景；這封信從未提及，所以這種吻合只具啟發性，而不是證據。",
      "alternatives": [
        {
          "label": "常見的比喻",
          "statement": "公民身分的用語在希臘的道德著作和猶太著作中很常見，其中那個動詞可以只是指為人處世，就像使徒行傳23:1中在神面前那樣；《以弗所書》也對任何殖民地以外的讀者使用了類似的詞語。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅的羅馬公民身分：在《使徒行傳》中舉足輕重，在書信中卻付之闕如",
      "summary": "《使徒行傳》記述保羅在腓立比被打之後援引羅馬公民身分，又在耶路撒冷使它起了決定性作用，而他向凱撒上訴，通常也被認為以此為根據；然而沒有一封書信提到這身分，連《腓立比書》所列的資歷也沒有。《哥林多後書》還補充了三次棍打，而羅馬法律禁止對未定罪的公民施以這種刑罰。學者們對這種沉默看法分歧。",
      "letterSays": "保羅列出自己的猶太資歷，把從前的身分當作有損的，把公民身分放在天上，並回想三次被棍打，卻從未自稱為羅馬公民。",
      "actsSays": "公民身分使腓立比的官長驚慌，在耶路撒冷阻止了一次鞭打，也出現在呂西亞的信中。保羅向凱撒上訴——《使徒行傳》沒有明確把這上訴與公民身分連在一起——使他來到羅馬。",
      "howTheyFit": "《使徒行傳》只敘述一次棍打，就在腓立比，所以保羅所說的三次超出了《使徒行傳》的記載，卻沒有與之矛盾，佩利已指出這一點。《使徒行傳》本身也記述保羅在提出公民身分之前就被打了，卻從未解釋他為何沉默。書信的沉默可能反映了它們的目的：保羅誇的是軟弱，把從前的身分當作有損的；而《腓立比書》是針對看重割禮的對手列出猶太資歷，在那裡羅馬身分毫不相干。《使徒行傳》只在法律程序取決於公民身分時才提到它。這個問題仍然懸而未決。",
      "alternatives": [
        {
          "label": "質疑公民身分",
          "statement": "有些學者認為，一個像保羅這樣出身的猶太工匠，不大可能擁有羅馬公民身分，並把它看作《使徒行傳》把保羅描繪成在羅馬人眼中體面之人的一部分；這樣，書信的沉默和多次棍打就成了反對它的理由。"
        },
        {
          "label": "接受公民身分",
          "statement": "許多、大概是大多數學者接受這一點：向凱撒上訴預設了它，官長有時確實會不顧法律毆打公民，而書信中沒有任何地方需要保羅申明一項公民特權。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "書信中的西拉（Silvanus）就是西拉（Silas），保羅建立馬其頓眾教會的夥伴",
      "summary": "《使徒行傳》與兩封致帖撒羅尼迦信徒的書信一致認為，西拉（Silas；保羅稱他為 Silvanus）協助建立了帖撒羅尼迦的教會。在《使徒行傳》中，歸信的人加入保羅和西拉，兩人一同在夜間被送走；兩封書信都把西拉列為共同發信人，並回想創立者的品行。兩種名字形式從不交叉出現，這不利於逐字抄襲之說。",
      "letterSays": "兩封致帖撒羅尼迦信徒的書信都出自保羅、西拉（Silvanus）和提摩太，信中的「我們」回想創立者如何傳道、如何為人；《哥林多後書》把西拉列為在哥林多傳講基督的人之一。",
      "actsSays": "西拉（Silas）是耶路撒冷的一位領袖和先知，協助遞送會議的信，加入保羅的行列，在腓立比與他一同受苦，在帖撒羅尼迦與他同在，後來又從馬其頓到哥林多與他會合。",
      "howTheyFit": "幾乎所有學者都認為西拉就是西拉。《使徒行傳》只用西拉（Silas）這個名字，書信只用西拉（Silvanus）；佩利認為這個差異排除了任何一方抄自另一方的可能。但《使徒行傳》也用百基拉（Priscilla），而羅馬書16:3作百基拉（Prisca），所以這種名字形式可能只是《使徒行傳》的命名習慣，與獨立性相容，卻不能證明獨立。《使徒行傳》補充了書信所沒有的資料：西拉來自耶路撒冷教會，是一位先知，並協助遞送會議的信。",
      "alternatives": [
        {
          "label": "《使徒行傳》使用了書信",
          "statement": "如果《使徒行傳》寫於二世紀初，作者又知道保羅的書信，那麼西拉在帖撒羅尼迦的角色可能取自書信中的共同發信人，這種一致就不是獨立的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "《使徒行傳》中的西拉（Silas），書信中的西拉（Silvanus）",
      "summary": "幾乎可以肯定是同一個人有兩個名字。《使徒行傳》稱保羅在馬其頓和哥林多的夥伴為西拉（Silas）；書信則把西拉（Silvanus）列為寫給帖撒羅尼迦的共同發信人，以及在哥林多一同傳道的人。名字不同，暗示兩段經文都沒有抄襲對方。至於這個拉丁形式與《使徒行傳》所暗示的羅馬公民身分相稱，只具啟發性。",
      "letterSays": "保羅稱他的同工為西拉（Silvanus，一個拉丁名字），把他列為兩封致帖撒羅尼迦信徒書信的共同發信人，也是在哥林多與他一同傳道的人。",
      "actsSays": "《使徒行傳》始終稱他為西拉（Silas），是耶路撒冷的一位先知，與保羅同行，經過腓立比、帖撒羅尼迦和庇哩亞到哥林多；在腓立比，保羅抗議兩人身為羅馬人，卻未經審判就被打。",
      "howTheyFit": "西拉與西拉幾乎可以肯定是同一個人，即保羅在馬其頓和哥林多的夥伴。Silas 可能是 Silvanus 的簡稱，也可能是一個閃族名字配上一個相近的拉丁名字，就像掃羅和保羅那樣。公民通常有拉丁名字，但許多非公民也有，所以書信的用法只是與《使徒行傳》所暗示的公民身分相稱。佩利承認單憑哥林多這一吻合太過明顯，分量不大，但他認為名字的差異顯示兩段經文都沒有抄襲對方。",
      "alternatives": [
        {
          "label": "拉丁名字證明不了多少",
          "statement": "像約瑟·猶士都和稱為馬可的約翰這樣的耶路撒冷信徒都有拉丁名字，卻沒有任何擁有公民身分的跡象（使徒行傳1:23及使徒行傳12:12）。西拉（Silvanus）可能只是西拉（Silas）的拉丁寫法，提供的證據不多。"
        },
        {
          "label": "公民身分的場景可能是文學性的",
          "statement": "有些批評者把腓立比監獄的故事（連同地震和遲來的公民身分抗議）讀作戲劇性敘事，他們會把西拉被暗示的公民身分看作作者的建構，只剩下名字的吻合。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "腓立比的婦女：《使徒行傳》中的呂底亞，書信中的友阿蝶和循都基",
      "summary": "兩段經文在教會的類型上一致，名字上卻不一致。《使徒行傳》記述腓立比教會始於一處禱告場所的婦女之間，呂底亞是第一個歸信者和接待者。《腓立比書》提到兩位婦女友阿蝶和循都基，她們曾在福音上與保羅一同勞苦。兩段經文都沒有提到對方所記的婦女。",
      "letterSays": "保羅勸友阿蝶和循都基在主裡同心，並請他的夥伴幫助她們，因為她們曾與革利免和其他人一同為福音與他並肩奮鬥。",
      "actsSays": "在腓立比，宣教工作從河邊禱告場所的婦女開始。呂底亞是來自推雅推喇、敬拜神的人，她受了洗並接待宣教士；信徒在她家中聚集。",
      "howTheyFit": "兩段經文合起來顯示，婦女從腓立比教會的第一次聚會起就很突出，到保羅寫信時仍有兩位被列名為同工。《使徒行傳》也提到帖撒羅尼迦和庇哩亞的歸信者中有尊貴的婦女，萊特福特曾審慎地把這一點與一些銘文聯繫起來，這些銘文似乎顯示馬其頓的婦女地位不同尋常。這種吻合是概括性的：《使徒行傳》從未提到友阿蝶或循都基，這封信從未提到呂底亞，而信中的革利免在《使徒行傳》中從未出現。優西比烏後來把他等同於羅馬的革利免；萊特福特對此存疑，因為這個名字很常見。",
      "alternatives": [
        {
          "label": "路加對婦女的關注",
          "statement": "《路加福音》和《使徒行傳》常以婦女為主角，所以河邊的場景反映作者興趣的程度，可能不亞於反映腓立比的記憶，使這種一致成為主題上的，而不是歷史上的。"
        },
        {
          "label": "更廣的模式",
          "statement": "婦女同工和資助者在保羅別處的教會中也有出現，例如堅革哩的非比（羅馬書16:1-2），所以這種吻合可能反映的是早期基督徒的一般做法，而不是腓立比特有的情況。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "提摩太為腓立比和帖撒羅尼迦的教會所熟知，雖然《使徒行傳》從未提到他在那裡",
      "summary": "提摩太很可能是建立腓立比和帖撒羅尼迦教會那一行人中的一員，雖然《使徒行傳》只在此前的路司得和此後的庇哩亞提到他。書信顯示這兩間教會都很熟悉他：他是共同發信人、使者和經過考驗的同工；而在《使徒行傳》中，只有保羅和西拉被抓或被追捕。",
      "letterSays": "提摩太是《腓立比書》和兩封致帖撒羅尼迦信徒書信的共同發信人。腓立比信徒知道他與保羅一同服事、經過考驗；帖撒羅尼迦信徒接待他作保羅的使者，並記得宣教士在他們中間如何生活。",
      "actsSays": "保羅從路司得帶上提摩太，一個「我們」的隊伍航行到腓立比，但只有保羅和西拉被抓或被找尋。提摩太在庇哩亞再次出現，與西拉一同留下。",
      "howTheyFit": "《使徒行傳》從路司得帶上提摩太，又在庇哩亞找到他，所以他很可能經過了腓立比和帖撒羅尼迦。在腓立比的「我們」同伴（使徒行傳16:10-17）沒有被捕，可見同伴可以不受注意。書信補充了《使徒行傳》隱而未言的事：兩間教會都認識提摩太，而保羅能從雅典派他到帖撒羅尼迦（帖撒羅尼迦前書3:1-2），這次重聚《使徒行傳》並沒有敘述（使徒行傳17:14-16及使徒行傳18:5）。佩利把《腓立比書》的情況看作對一件隱含事實的間接暗示。",
      "alternatives": [
        {
          "label": "後來到訪而熟悉",
          "statement": "《腓立比書》寫於教會建立多年之後，或許是在提摩太再到馬其頓之後（使徒行傳19:22及使徒行傳20:3-4），所以信中對他的描述不大能證明建立時的情況；不久後寫成的《帖撒羅尼迦前書》才是較有力的見證。"
        },
        {
          "label": "共同發信人未必是共同創立者",
          "statement": "保羅的第一人稱複數可以只指保羅自己（帖撒羅尼迦前書3:1-5），把提摩太列為共同發信人，並不證明他曾協助建立教會。《使徒行傳》從未說提摩太與保羅一同渡海到馬其頓。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "三個安息日，還是在帖撒羅尼迦逗留得更久？",
      "summary": "這是一個真實但不大的張力。《使徒行傳》報告保羅在會堂辯論了三個安息日，之後一場騷亂迫使他離開，這暗示只有幾個星期。書信則暗示時間更長：晝夜做工、個別教導、受認可的領袖，以及腓立比多次的饋贈。會堂那一階段之後可能還有後續，或者《使徒行傳》壓縮了這次逗留。",
      "letterSays": "保羅回想自己晝夜做工，免得成為他們的負擔，像父親一樣關顧每一個人，並給予指示；腓立比不只一次送援助到那裡給他。",
      "actsSays": "保羅一連三個安息日在會堂辯論；有人歸信加入他；猶太人中的反對者煽動群眾，攻擊耶孫的家，信徒就在夜間送走保羅和西拉。",
      "howTheyFit": "《使徒行傳》在別處，即在哥林多和以弗所，記述了先在會堂、後向外邦人作較長期事工的模式，佩利認為帖撒羅尼迦也可能如此。使徒行傳17:1-10沒有排除這個可能，但它沒有敘述第二階段，而是從歸信者直接轉到騷亂。書信的細節更容易放進一段長於三個星期的逗留，雖然腓立比書4:16可能是指一次饋贈送到那裡，另一次在後來。《使徒行傳》可能只交代了開頭和結尾，而不是整段逗留。",
      "alternatives": [
        {
          "label": "畢竟只是短暫逗留",
          "statement": "密集的日常接觸可以在幾個星期內造就書信中的圖景，而保羅希望補足他們信心的不足，以及他對死人所作的新教導（帖撒羅尼迦前書3:10及帖撒羅尼迦前書4:13），都暗示逗留時間很短。"
        },
        {
          "label": "書信優先",
          "statement": "那些像約翰·諾克斯所主張的那樣，先從書信重建保羅生涯的學者，會接受較長的逗留，並把三個安息日看作《使徒行傳》那套程式化的「先到會堂」編排的一部分，而不是時間的量度。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "從偶像歸信，還是從會堂歸信？",
      "summary": "這是真實的張力。《帖撒羅尼迦前書》所寫的對象是已經離棄偶像的歸信者，並把他們與不認識神的外邦人對照，暗示這是一個大多原本信奉異教的教會。使徒行傳列出的歸信者是一些猶太人、許多虔誠的希臘人和不少尊貴的婦女，看來全都來自會堂的聽眾。佩利所提出、使徒行傳未有敘述的後期向外邦人傳道階段，可以緩解這張力（見關於保羅逗留時間的條目）。",
      "letterSays": "帖撒羅尼迦信徒歸向神之前曾敬拜偶像，不可像不認識神的外邦人那樣生活；書信把他們當作從前的異教徒。",
      "actsSays": "經過三個安息日在會堂裡辯論之後，有些猶太人被說服，同時還有許多虔誠的希臘人和不少尊貴的婦女。",
      "howTheyFit": "佩利提出了兩個答案。有些抄本多加一個連接詞，使敬畏神的人和希臘人成為兩群人；他傾向這個讀法，但現代校勘本和《世界英文聖經》（WEB）都沒有採用，今天也少有人支持。他的第二個答案是：使徒行傳17:4只涵蓋會堂那幾週，外邦人是後來才被贏得的；這是可能的，但建立在使徒行傳沒有敘述的一段較長逗留之上。",
      "alternatives": [
        {
          "label": "路加「先會堂」的模式",
          "statement": "使徒行傳通常以會堂開始一座城的宣教，並突出敬畏神的人。批評者把使徒行傳17:1-4讀作這種程式化的模式，寧取書信所描繪的、由從前拜偶像者組成的教會。"
        },
        {
          "label": "逐漸擴展的會堂核心",
          "statement": "敬畏神的人未必完全離棄了城邦的祭祀，他們的家人和鄰舍也可能跟從。以會堂為基礎的核心群體，可能很快變成一個大多原本信奉異教的教會，正如書信所暗示的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "在壓力下建立的教會：耶孫騷亂與持續的迫害",
      "summary": "在主要事實上明確一致。使徒行傳和《帖撒羅尼迦前書》都說，帖撒羅尼迦教會是在激烈反對中誕生的，就在保羅於腓立比受苦害之後。書信補充了使徒行傳沒有敘述的事：保羅曾預先警告歸信者會受苦，而宣教士離開後迫害仍在繼續。",
      "letterSays": "歸信者在沉重的患難中領受了信息；創始者剛在腓立比受了苦害，在衝突中傳道；保羅曾預先警告他們要受苦，之後迫害持續不斷。",
      "actsSays": "在腓立比被棍打之後，帖撒羅尼迦的反對者煽動暴民，攻擊耶孫的家，把他和其他信徒拖到地方官面前；地方官取了保，就釋放他們。",
      "howTheyFit": "這個一致是直接的：兩者都把腓立比的苦害放在帖撒羅尼迦那場遭遇對抗的建立之前。佩利認為這種吻合如此明顯，反而需要證明兩份文本彼此獨立；他在保羅受阻的回訪計劃中找到這證明，而使徒行傳從未提及這計劃。只有使徒行傳講述攻擊耶孫以及一路追到庇哩亞；只有書信講述那警告和歸信者持續的試煉，而哥林多後書8:1-2也為馬其頓發出迴響。使徒行傳14:22顯示保羅在別處也作過類似的警告。",
      "alternatives": [
        {
          "label": "一致未必代表獨立",
          "statement": "由於這一致是明說的，若使徒行傳的作者認識《帖撒羅尼迦前書》，就可能出現這種一致，正如一些把使徒行傳定於較晚年代的人所主張的。如此，它顯示的是一貫的傳統，而不是兩個獨立的見證。"
        },
        {
          "label": "《帖撒羅尼迦後書》有爭議",
          "statement": "許多學者懷疑《帖撒羅尼迦後書》是保羅所寫。若它寫於較晚時期，它對持續迫害的描繪可能取材自《帖撒羅尼迦前書》，而不是報道新的事件。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "受本國同胞迫害，出於猶太人的煽動",
      "summary": "一個溫和的吻合，而不是一個有力的巧合。《帖撒羅尼迦前書》說歸信者受了本國同胞的苦害，正如猶太的眾教會受了猶太反對者的苦害。使徒行傳指出帖撒羅尼迦有猶太煽動者，但大部分行動是由市場上的群眾和地方官執行的，所以許多直接迫害者是歸信者的同城居民。",
      "letterSays": "帖撒羅尼迦信徒受了本國同胞的苦害，正如猶太的眾教會受了猶太反對者的苦害；保羅補充說，這些反對者把宣教士趕出去，又阻止他們向外邦人傳道。",
      "actsSays": "在帖撒羅尼迦，猶太反對者招聚市場上的人和一群民眾，他們鬧事並抓住耶孫；在庇哩亞、彼西底的安提阿、以哥念和路司得，反對者同樣煽動外邦人群眾和首領。",
      "howTheyFit": "佩利注意到，細讀之下，書信的這個區分與使徒行傳相符：在猶太以外，猶太反對者是藉著外邦人群眾和官員行事的，所以歸信者的直接迫害者是他們的同城公民。書信抱怨宣教士被趕出去，也可能呼應使徒行傳17:5-10和使徒行傳17:13-14，雖然它也可能指猶太。兩份文本都沒有明說這個關聯，而使徒行傳反覆出現的模式也限制了這能顯示多少獨立性。",
      "alternatives": [
        {
          "label": "後來插入的？",
          "statement": "一些學者判斷帖撒羅尼迦前書2:13-16是公元70年以後插入的；若是如此，這吻合對保羅本人的經歷毫無說明。許多近期的註釋者則維護這段經文出自保羅。"
        },
        {
          "label": "本地經歷與路加的一貫主題",
          "statement": "保羅所用「同胞」一詞，可能只是反映一個主要由外邦人組成的教會受到外邦人鄰舍騷擾，而猶太人並無參與；使徒行傳中的猶太煽動者可能反映作者反覆出現的主題，而不是本地的記憶。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "猶太的教會受迫害、先知被殺、保羅被趕出",
      "summary": "使徒行傳敘述的事件與這段尖銳經文的大部分內容吻合：猶太的眾教會受迫害，有人指控先前的世代殺害了眾先知，保羅被趕出各城。在帖撒羅尼迦，會堂的反對者煽動本地暴民，把信徒拖到地方官面前，這吻合歸信者受本國同胞苦害的說法。多數人判斷這段經文是真確的；也有人視之為公元70年以後的插入。",
      "letterSays": "帖撒羅尼迦信徒受了本國同胞的苦害，正如猶太的眾教會受了猶太人的苦害；這些猶太人殺了耶穌和眾先知，把保羅一行人趕出去，又阻止他們向外邦人傳道。",
      "actsSays": "猶太的信徒被分散、下監，雅各被處死，司提反指控祖宗殺害眾先知，反對者把保羅從一城又一城趕走，包括帖撒羅尼迦。",
      "howTheyFit": "使徒行傳提供了書信所預設的猶太迫害和一再的驅逐；而在耶路撒冷，當保羅說到自己被差往外邦人那裡時，群眾就爆發起來。佩利注意到一個更細緻的吻合：在猶太以外，使徒行傳中的反對通常始於會堂的反對者，卻是藉著外邦人群眾和官長行事，正如在帖撒羅尼迦那樣，所以歸信者的迫害者是他們的本國同胞。許多人把這段經文讀作針對特定反對者的論戰，而不是對猶太人整體的裁決；也有人認為它的範圍更廣。",
      "alternatives": [
        {
          "label": "後來的插入",
          "statement": "皮爾森（Birger Pearson）主張這段經文是公元70年以後插入的，他把其中「忿怒已經臨到」的說法讀作耶路撒冷的陷落。它的嚴厲也與羅馬書9至11章不太協調。"
        },
        {
          "label": "路加的文學模式",
          "statement": "使徒行傳中反覆出現先有會堂嫉妒、後有驅逐的場景，可能是路加的文學模式，而不是每座城的紀錄；所以它與書信的吻合可能反映早期基督徒共有的論戰，而不是兩個獨立的記憶。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "所傳的內容：永活的神、復活的聖子、將臨的審判、經患難而入的國",
      "summary": "書信所回憶的信息，與使徒行傳對保羅向外邦人傳道的概述相近：離棄偶像，歸向永活的神；耶穌從死裡復活；審判將要來臨；要經歷苦難才能進入神的國。但使徒行傳中帖撒羅尼迦的歸信者是猶太人、敬畏神的希臘人和尊貴的婦女，而書信的對象卻是從前拜偶像的人。",
      "letterSays": "歸信者離棄偶像，歸向永活的神，等候他那復活的兒子；這位兒子救人脫離將來的忿怒。他們蒙召進入神的國，也預先被警告要受苦難。",
      "actsSays": "保羅在路司得和雅典呼召異教徒離棄偶像，歸向永活的創造主；在雅典還加上將由一個神使之復活的人施行審判；在帖撒羅尼迦則講受苦、復活的基督。",
      "howTheyFit": "就大綱而言，這吻合是真實的：使徒行傳中對外邦人聽眾的講辭與書信同樣以永活的神對比偶像，講耶穌已經復活和將來的審判，而使徒行傳14:22也呼應「苦難先於神的國」的警告。佩利指出，使徒行傳17:4提到的是敬畏神的人，而非拜偶像的人；他提出，要麼是少數抄本的異文在敬畏神的人之外另列希臘人，要麼使徒行傳只報道了會堂那幾週。這些講辭是路加的撮要，所以吻合只在大綱層面。",
      "alternatives": [
        {
          "label": "路加的創作",
          "statement": "狄比留斯（Martin Dibelius）和此後許多人把亞略巴古講辭視為路加的創作；路加可能取材自共通的宣教講道，所以這吻合顯示的是共有的傳統，而不是保羅本人的話。"
        },
        {
          "label": "較弱的平行",
          "statement": "蒙克（Johannes Munck）判斷，真正把帖撒羅尼迦前書1:9-10與雅典講辭連在一起的，只有在末世框架中的耶穌復活；其他相似之處只屬中等。使徒行傳17:2-3也給帖撒羅尼迦一個不同的、根據經文論證基督的論點。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "「另一個王」的指控，以及書信中關於國度與如王駕臨的用語",
      "summary": "使徒行傳說，耶孫和其他人在地方官面前被控，罪名是收留那些違背凱撒命令、宣講耶穌是另一個王的人。書信顯示有些教導可能被這樣理解：神的國、主耶穌如王駕臨般的降臨，以及在有爭議的《帖撒羅尼迦後書》中，他要毀滅一個不法的人物。這個關聯具有提示意味。",
      "letterSays": "神召歸信者進入他的國，他們等候主耶穌的降臨；《帖撒羅尼迦後書》提到口頭教導過的一個不法的人物，主將要毀滅他。",
      "actsSays": "反對者對帖撒羅尼迦的地方官說，保羅一行人受耶孫收留，違背凱撒的命令，宣講耶穌是另一個王；保羅曾傳講受苦、復活的基督。",
      "howTheyFit": "在使徒行傳中，這指控背後唯一的講道內容是耶穌是基督，而這本身就是王的稱號。書信補足了這點：保羅曾當面教導神的國和耶穌的降臨，即parousia，這個詞也用於統治者的正式巡訪；《帖撒羅尼迦後書》若是保羅所寫，還補充了口頭教導中耶穌要毀滅的一個不法的人物。懷有敵意的聽者可能把這類教導說成是在另立一個與之抗衡的王。書信從未提到凱撒或這項指控，而所謂呼應帝國口號的說法也有爭議。",
      "alternatives": [
        {
          "label": "仿照耶穌受審而塑造",
          "statement": "《路加福音》記載在彼拉多面前對耶穌提出類似的王指控（路加福音23:2），所以使徒行傳中的指控可能是路加仿照耶穌受審來塑造保羅的故事，而不是被記住的帖撒羅尼迦細節。"
        },
        {
          "label": "法律上的指控",
          "statement": "哈丁（Justin Hardin）把這指控和耶孫所交的保，與限制自願結社的帝國法律聯繫起來；照這讀法，法律問題在於耶孫家中未經許可的聚會，而這指控可能很少透露保羅教導了甚麼。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "與帖撒羅尼迦分離，回程屢次受阻",
      "summary": "使徒行傳說保羅一行人在夜間被送離帖撒羅尼迦；書信說他們與歸信者分離，猶如喪失親人。書信補充了使徒行傳從未提及的事：保羅不只一次嘗試回去，卻受了攔阻，並為回去的路禱告。佩利認為這未實現的計劃顯示書信不是根據使徒行傳編成的。那攔阻是甚麼，無從得知。",
      "letterSays": "保羅一行人與他們暫時分離，渴望見他們；保羅不只一次想來，撒但卻阻擋了他們。他禱告求得回去的路。",
      "actsSays": "騷亂之後，耶孫被取了保，信徒就在夜間送保羅和西拉離開；從帖撒羅尼迦來的反對者追到庇哩亞。使徒行傳後來沒有記載任何一次到帖撒羅尼迦的訪問。",
      "howTheyFit": "使徒行傳提供了書信所哀嘆的那次分離的背景：在騷亂和耶孫被取保之後的夜間離開。那幾次失敗的嘗試只見於書信。佩利主張：史家自然會略去一個從未實行的計劃；根據使徒行傳作偽的人不可能找到它；而路加若用過這書信，也不大可能略過它。使徒行傳後來帶保羅經過馬其頓，有帖撒羅尼迦人同行，卻沒有提到他到訪該城。",
      "alternatives": [
        {
          "label": "耶孫的保證作為攔阻",
          "statement": "藍賽（W. M. Ramsay）提出，耶孫所交的保約束了帖撒羅尼迦的領袖，要他們使保羅遠離，所以官長的裁決就是攔阻。這只是推測：書信從未指明那攔阻。"
        },
        {
          "label": "其他攔阻",
          "statement": "攔阻可能是帖撒羅尼迦持續的敵意，或別處的情況；保羅把它歸於撒但而沒有細節，而使徒行傳的沉默可能只表示路加不知道那些嘗試。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "提摩太從雅典被差回去：使徒行傳的一處空白",
      "summary": "使徒行傳把西拉和提摩太留在庇哩亞，接著就讓他們到哥林多與保羅會合；它從未把提摩太放在雅典。書信在保羅唯一提到雅典之處，說他從那裡差提摩太往帖撒羅尼迦去，暗示提摩太曾來到他那裡。使徒行傳沒有提及此事；佩利主張書信解釋了使徒行傳中的一段延遲。",
      "letterSays": "寫信人再也忍不住，就決定獨自留在雅典，差提摩太去堅固帖撒羅尼迦信徒；他剛帶著好消息回來。",
      "actsSays": "西拉和提摩太仍留在庇哩亞；保羅在雅典打發人叫他們來，並等候他們。使徒行傳接著記載，在保羅已安頓下來並開始傳道之後，二人從馬其頓來到哥林多。",
      "howTheyFit": "保羅唯一一次提到雅典，與使徒行傳從庇哩亞經雅典到哥林多的路線相符。佩利的協調是：提摩太應召到了雅典，又被差回帖撒羅尼迦；這就能解釋為何他和西拉要到保羅已找到住處、工作和在會堂講論的機會之後，才到達哥林多。使徒行傳說他們是從馬其頓來的，這與提摩太從帖撒羅尼迦回來相符；而使徒行傳的沉默顯示它在這裡並沒有取材自書信。西拉的行蹤仍不清楚。",
      "alternatives": [
        {
          "label": "壓縮的行程",
          "statement": "路加可能簡化了他只知梗概的行蹤，或根本不知道；按這看法，使徒行傳17至18章是壓縮的行程，而書信作為第一手證據，應主導重建。"
        },
        {
          "label": "藉信息改派",
          "statement": "保羅可能從雅典傳信，把提摩太改派往帖撒羅尼迦，而沒有與他見面；不過書信說自己被撇下獨自留下的措辭，較自然地暗示提摩太曾與他在一起。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "西拉和提摩太在哥林多與保羅會合：寫給帖撒羅尼迦信徒的書信的背景",
      "summary": "保羅的書信和使徒行傳都同意，西拉（書信中稱為西拉，Silvanus）和提摩太曾在哥林多與保羅同工。兩封寫給帖撒羅尼迦信徒的書信都以這三人的名義發出，而《帖撒羅尼迦前書》寫於提摩太回來之後，所以它們大概寫於在哥林多逗留期間；書信本身沒有指明地點。",
      "letterSays": "基督在哥林多由保羅、西拉和提摩太傳講。同樣這三人發出兩封寫給帖撒羅尼迦信徒的書信，第一封寫於提摩太剛帶著好消息回來之後。",
      "actsSays": "保羅揀選西拉同行第二次旅程；在保羅於哥林多逗留十八個月期間，西拉和提摩太從馬其頓來與他會合。此後使徒行傳再沒有提到西拉。",
      "howTheyFit": "這個一致是直接的。《哥林多後書》這封無爭議的書信，列出的正是使徒行傳在哥林多聚在一起的那三人；而在雅典之後，使徒行傳沒有提供其他三人同在一處的時候。佩利承認，這種明顯的一致本身證明不了甚麼，但指出使徒行傳稱他為西拉（Silas），書信卻稱他為西拉（Silvanus），這不利於抄襲之說。求救脫離惡人的禱告，可能呼應哥林多的反對和在迦流面前的審訊，但說法籠統。",
      "alternatives": [
        {
          "label": "假託作者的第二封信",
          "statement": "若《帖撒羅尼迦後書》是假託作者之作，正如弗雷德（William Wrede）和特里林（Wolfgang Trilling）所主張的，它的開頭只是抄襲《帖撒羅尼迦前書》，並沒有提供獨立的證據；馬勒布（Abraham Malherbe）等人則維護它出自保羅，是不久之後從哥林多寫的。"
        },
        {
          "label": "路加用過這些書信",
          "statement": "佩爾沃（Richard Pervo）主張路加認識一套保羅書信集；若是如此，使徒行傳可能根據哥林多後書1:19編出在哥林多重聚的情節，雖然西拉（Silas）這個名字不利於單純抄襲之說。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "為寫給帖撒羅尼迦信徒的書信定年：在創立後不久，於使徒行傳18章的哥林多逗留期間",
      "summary": "書信提供相對的線索；使徒行傳提供定點。《帖撒羅尼迦前書》寫於保羅離開後不久，當時提摩太剛回來；這次回來通常被認定為提摩太在保羅於哥林多十八個月的早期從馬其頓到達。迦流任省長的時期——德爾斐的一塊碑文把它定在約公元51-52年——與這段逗留重疊，所以大多數學者把《帖撒羅尼迦前書》定於約公元50-51年。",
      "letterSays": "保羅與他們短暫分離；提摩太剛回來；他們信心的消息已經傳開；有些信徒已經去世。《帖撒羅尼迦後書》回應一種聲稱基督的日子已經來到的說法。",
      "actsSays": "保羅遇見亞居拉和百基拉，他們因克勞第皇帝的命令離開了羅馬；西拉和提摩太與他會合；他住了十八個月，並被帶到亞該亞省長迦流面前。",
      "howTheyFit": "書信只能相對地為自己定年：短暫的分離、提摩太新近的報告、足以讓一些信徒去世的時間，以及後來對基督的日子的混亂。他們信心的消息已廣傳各處（帖撒羅尼迦前書1:8-9），顯示已過了幾個月。使徒行傳把三位寄信人都放在哥林多，並把這段逗留與克勞第把猶太人逐出羅馬（通常定於49年，有人定於41年）以及迦流聯繫起來；德爾斐碑文把迦流的任期定於約51-52年。",
      "alternatives": [
        {
          "label": "以書信為先的年代學",
          "statement": "諾克斯（Knox）和呂德曼（Lüdemann）以書信建立年代學；呂德曼把克勞第對付羅馬猶太人的行動定於41年，把《帖撒羅尼迦前書》放在40年代初、耶路撒冷會議之前，並把迦流歸於後來的一次哥林多訪問。"
        },
        {
          "label": "假託作者或次序顛倒",
          "statement": "許多批判學者認為《帖撒羅尼迦後書》是別人後來寫的，所以它對哥林多逗留毫無說明；另一些人仍認為它出自保羅，卻主張它寫於《帖撒羅尼迦前書》之前。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "後期「寫於雅典」的附註與使徒行傳對照",
      "summary": "衝突在於後期的抄寫附註，而不在書信本身。許多後期抄本——以及隨之的英皇欽定本——說兩封寫給帖撒羅尼迦信徒的書信都寫於雅典；但使徒行傳說西拉和提摩太要到哥林多才與保羅會合，而由三人一同發出的書信並沒有指明地點。仍有一處空白：使徒行傳從未記載提摩太到過雅典。",
      "letterSays": "保羅、西拉和提摩太發出兩封書信。寄信人回憶自己獨自被留在雅典，又差了提摩太去，而他現在已經回來。書信沒有指明寫作地點。",
      "actsSays": "保羅在雅典等候留在庇哩亞的西拉和提摩太，然後往哥林多去；他們在那裡從馬其頓下來與他會合。",
      "howTheyFit": "附註是抄寫者的註記，不是保羅所寫的一部分；佩利判斷它們是猜測，通常根據單一段經文推出，這裡或許就是帖撒羅尼迦前書3:1提到雅典之處。兩封書信都有三位寄信人在一起，而使徒行傳把這次重聚放在哥林多。仍有一處真正的空白：《帖撒羅尼迦前書》說提摩太是從雅典差出去的，而使徒行傳從未記載他這次到訪，雖然保羅當時正在那裡等候他。",
      "alternatives": [
        {
          "label": "其實寫於雅典",
          "statement": "提摩太可能在保羅仍在雅典時回到他那裡，書信也在那裡寫成；但使徒行傳從未讓西拉到雅典，而他卻是這封書信的共同寄信人；書信中也沒有任何內容非要寫於雅典不可。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "使徒行傳中的耶孫、亞里達古和西公都；書信中沒有點名的帖撒羅尼迦人",
      "summary": "使徒行傳點名了三位與保羅宣教有關的帖撒羅尼迦人：耶孫、亞里達古和西公都；但兩封寫給帖撒羅尼迦信徒的書信都沒有點名教會中的任何成員。《帖撒羅尼迦前書》要求向眾弟兄問安，並把書信念給眾人聽。這適合寫給全體會眾的書信，但也使使徒行傳所列的名字得不到這些書信的支持。",
      "letterSays": "書信只點名三位寄信人。《帖撒羅尼迦前書》要求向眾弟兄問安，並把書信念給眾人聽；《帖撒羅尼迦後書》以保羅親筆的問安作結。",
      "actsSays": "耶孫接待宣教士，並在騷亂後交保；亞里達古和西公都都是帖撒羅尼迦人，後來與保羅同行，而亞里達古還與他一同乘船前往羅馬。",
      "howTheyFit": "這是一處空白，而不是矛盾。保羅的做法不一：《加拉太書》沒有點名任何本地信徒，而《腓立比書》和《哥林多前書》則點名好幾位。寫給帖撒羅尼迦信徒的書信證實了本地的反對，卻沒有證實誰承受了它。亞里達古出現在《歌羅西書》和《腓利門書》中，但只有使徒行傳說他是帖撒羅尼迦人；在《羅馬書》中問安的那位耶孫，可能是、也可能不是使徒行傳中那位接待者。",
      "alternatives": [
        {
          "label": "取自名單的名字",
          "statement": "許多人把使徒行傳20:4讀作為捐項而設的代表名單；路加可能從這樣的名單或傳統中取得帖撒羅尼迦人的名字，而書信既沒有證實，也沒有否定。"
        },
        {
          "label": "羅馬書16章的耶孫",
          "statement": "羅馬書16:21的耶孫在保羅的同伴中向羅馬問安，大概是在哥林多；若他就是那位帖撒羅尼迦的接待者，保羅的書信就間接觸及使徒行傳的記載；但這名字很常見，所以這個認定仍不確定。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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」？帖撒羅尼迦後書2:13的異文與馬其頓信徒歸信的次序",
      "summary": "任何張力都取決於一個有爭議的讀法。在帖撒羅尼迦後書2:13，抄本分為兩種：神「從起初」揀選讀者（ap' arches，WEB從此讀法），或揀選他們作「初熟的果子」（aparchen，許多現代校勘本和譯本取此讀法）。若把後者理解為馬其頓最早的歸信者，就會與使徒行傳衝突，因為在使徒行傳中腓立比最先。",
      "letterSays": "保羅感謝神揀選讀者得救，視乎抄本，或是從起初，或是作初熟的果子；沒有指明任何地區。",
      "actsSays": "在保羅到達帖撒羅尼迦之前，呂底亞一家已在腓立比受洗，一群弟兄也在那裡聚集；之後在帖撒羅尼迦有些猶太人和許多虔誠的希臘人信了。",
      "howTheyFit": "《帖撒羅尼迦前書》說保羅在腓立比受苦之後來到帖撒羅尼迦，在次序上與使徒行傳一致。當保羅稱司提法拿一家為亞該亞初熟的果子（哥林多前書16:15）時，他指明了地區，而即使這樣，也與使徒行傳中更早在雅典的歸信者不太吻合。這裡沒有指明地區，而初熟的果子可以指分別出來歸給神的人。按WEB的讀法，根本不會產生問題。任何張力都建立在一個異文加上一種解釋之上。",
      "alternatives": [
        {
          "label": "若初熟的果子指馬其頓最早的歸信者",
          "statement": "假如「初熟的果子」是原文，且指馬其頓最早的歸信者，《帖撒羅尼迦後書》就會與使徒行傳和帖撒羅尼迦前書2:2都矛盾；與保羅自己書信的這種衝突，本身就是懷疑這個地區意義的理由。"
        },
        {
          "label": "以「從起初」為原文",
          "statement": "另一些人鑒於ap' arches有廣泛的抄本支持，判斷它是原文；這節經文所講的就是神何時揀選他們，而不是哪一個馬其頓教會最先。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "馬其頓和亞該亞：宣教的行省地圖",
      "summary": "使徒行傳和書信描繪同一幅羅馬地圖，把馬其頓和亞該亞兩個行省配對：書信用於帖撒羅尼迦信徒的影響、哥林多教會的處境和捐項；使徒行傳用於保羅的路線、亞波羅的旅程、保羅的旅行計劃，以及迦流——他被正確地稱為省長。這一致是真實的，但凡在那個世界寫作的人都會如此。",
      "letterSays": "帖撒羅尼迦信徒成了馬其頓和亞該亞眾信徒的榜樣，並愛全馬其頓的弟兄；《哥林多後書》寫給全亞該亞的聖徒，並誇耀亞該亞早已預備好。",
      "actsSays": "腓立比是馬其頓的一座城；迦流是亞該亞的省長，哥林多就在亞該亞；亞波羅渡海往亞該亞去；保羅計劃經過馬其頓和亞該亞往耶路撒冷去。",
      "howTheyFit": "兩方面各按自己的目的使用這一對名稱，彼此沒有措辭上的重疊。寫《帖撒羅尼迦前書》時亞該亞已經有信徒，這與使徒行傳在雅典和哥林多的歸信者相符，也與這封信寫於在哥林多逗留數月之後相符。使徒行傳沒有提到亞該亞其他地方的教會，但哥林多的港口堅革哩（使徒行傳18:18）——《羅馬書》說那裡有一個教會——使這較廣的稱呼顯得合理。使徒行傳給迦流的頭銜，符合公元44年以後的情況；那年克勞第把亞該亞交還由元老院委任的省長治理。",
      "alternatives": [
        {
          "label": "常識",
          "statement": "行省名稱是常識，所以這一致顯示的是共同的羅馬背景，而不是對特定事件的獨立佐證；後來的作者也能重現它。"
        },
        {
          "label": "取自書信",
          "statement": "若路加認識保羅的書信，正如佩爾沃所主張的，使徒行傳中經過馬其頓和亞該亞的計劃（使徒行傳19:21）可能呼應有關捐項的段落（羅馬書15:26；哥林多後書9:2）。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "從馬其頓來的饋贈在哥林多送到保羅手中",
      "summary": "最穩固的吻合是在兩封書信之間：《腓立比書》說保羅離開馬其頓時，只有腓立比支持他；《哥林多後書》說從馬其頓來的弟兄在哥林多補足了他的缺乏。使徒行傳對饋贈保持沉默，卻補充了路線，以及它自己的故事本來就需要的一次從馬其頓來的到達。",
      "letterSays": "保羅離開馬其頓時，只有腓立比信徒支持他；在哥林多，他沒有從哥林多信徒取用甚麼，因為從馬其頓來的弟兄補足了他的缺乏。",
      "actsSays": "保羅從庇哩亞離開馬其頓往雅典和哥林多去，以製造帳棚為業，又在安息日辯論；西拉和提摩太一從馬其頓來到，他就更加迫切地作見證。",
      "howTheyFit": "《腓立比書》和《哥林多後書》寫於不同時間、寫給不同教會，卻一致表明馬其頓的錢跟著保羅往南去。使徒行傳對饋贈保持沉默，卻提供了路線，以及一次可能帶來這些饋贈的、從馬其頓來的到達；哥林多後書1:19證實西拉和提摩太曾在哥林多傳道。按使徒行傳18:5的校勘本經文，保羅這時專心傳道，彷彿已從製造帳棚的工作中釋放出來；WEB則跟從大多數後期抄本，沒有這個暗示。沒有任何文本指明帶來饋贈的是誰。",
      "alternatives": [
        {
          "label": "另一筆饋贈",
          "statement": "腓立比書4:15可能描述保羅正要離開馬其頓時的支持，或泛指在馬其頓的時期，而不是一筆送到哥林多的饋贈；而哥林多後書11:8說的是好幾個教會，不只是腓立比。"
        },
        {
          "label": "路加用過這些書信",
          "statement": "若路加認識保羅的書信，正如佩爾沃所主張的，使徒行傳可能反映了它們；但使徒行傳自己的故事早已把西拉和提摩太留在馬其頓，所以他們的到達無需借用，而出於同樣的理由，它也沒有增加多少獨立的佐證。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "重訪腓立比，以及饋贈的中斷",
      "summary": "《腓立比書》與使徒行傳所記的重訪相符，雖然並不需要這些重訪。書信回憶從頭一天起的夥伴關係、一再的警告，以及在缺少機會之後重新燃起的支持；使徒行傳在第三次旅程中兩度再帶保羅經過馬其頓，並在除酵節的日子以後從腓立比開船。",
      "letterSays": "保羅盼望再與他們同在，回憶他們無論他在場或不在場都順服，以及他屢次的警告，並因他們的關懷雖然長久沒有機會表達，如今重新發旺而歡喜。",
      "actsSays": "在以弗所之後，保羅經過馬其頓往希臘去，為躲避陰謀又經馬其頓回去，並在除酵節的日子以後從腓立比開船。",
      "howTheyFit": "佩利主張，稱建立教會為「福音的開頭」，暗示後來還有其他階段，雖然這片語可能只是指宣教的早期日子。使徒行傳20章提供了另外兩次經過馬其頓，並在回程中提到腓立比；而《哥林多後書》也把保羅在那時放在馬其頓。按寫於羅馬的看法，所盼望的訪問在使徒行傳結束之後，而饋贈的中斷可能涵蓋他被捕和受拘押的時期；書信只說他們缺少機會。",
      "alternatives": [
        {
          "label": "寫於以弗所",
          "statement": "若《腓立比書》寫於使徒行傳未有記載的一次以弗所監禁期間，它所盼望的訪問就是使徒行傳20:1-2的馬其頓之行，而饋贈的中斷就屬於在以弗所的那幾年。"
        },
        {
          "label": "創立時的逗留與書信",
          "statement": "保羅在場時的一再警告和他們的順服，可以來自創立教會時的逗留和後來的書信（參腓立比書3:1）；書信本身並不要求在寫信之前已有一次重訪。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "馬其頓的動盪與馬其頓眾教會的困苦",
      "summary": "使徒行傳顯示馬其頓的眾教會是在棍打、暴民和追捕中建立的，這與多年後《哥林多後書》所報道的嚴重患難相符，雖然使徒行傳從未說他們貧窮。書信也報道保羅到達馬其頓時的衝突和恐懼，並稱讚眾教會雖然貧窮卻慷慨捐獻；使徒行傳則突出一些有地位的歸信者。",
      "letterSays": "保羅一到馬其頓就毫無安歇，外面有衝突，裡面有恐懼；馬其頓的眾教會雖然受了沉重的患難，又非常貧窮，卻懇求要捐得超過自己的能力。",
      "actsSays": "保羅和西拉在腓立比被棍打、下監，暴民在帖撒羅尼迦攻擊耶孫的家，煽動者追趕保羅到庇哩亞；後來保羅走遍馬其頓，勸勉信徒。",
      "howTheyFit": "使徒行傳敘述了腓立比、帖撒羅尼迦和庇哩亞教會創立時遭遇的敵意，而保羅寫給帖撒羅尼迦和腓立比的書信證實那裡的苦難一直持續；《哥林多後書》顯示多年後困苦仍然沉重。使徒行傳沒有報道後來那次巡行中的衝突，所以這細節是書信補充的。仍有一點輕微的張力：使徒行傳在歸信者中提到一位賣紫色布的商人和尊貴的婦女，書信卻強調貧窮；迫害或更廣泛的困境，可能使只有少數富裕成員的教會陷入貧困。",
      "alternatives": [
        {
          "label": "使徒行傳選擇性的社會圖像",
          "statement": "路加可能偏好有地位的歸信者，例如呂底亞和那些尊貴的婦女，所以使徒行傳對馬其頓眾教會社會階層的描繪可能是選擇性的；在他們的貧窮問題上，書信是較好的指引。"
        },
        {
          "label": "修辭上的對比",
          "statement": "保羅舉出馬其頓人的慷慨來激勵哥林多人捐獻（哥林多後書8:8；9:2-4），而腓立比曾一再資助他（腓立比書4:15-16），所以這些關於貧窮的說法可能為了效果而有所誇大，而不是社會描述。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅建立了哥林多的教會",
      "summary": "兩份文本都以保羅為哥林多教會的創立者。《哥林多前書》多次說他最先把福音帶給他們、立好根基，並成了他們信仰上的父親；使徒行傳18章敘述了那第一次逗留：從雅典來到、在會堂傳道、遷到隔壁、許多人歸信，以及十八個月的教導。",
      "letterSays": "保羅最先在哥林多傳講釘十字架的基督，像餵養嬰孩一樣餵養歸信者，在亞波羅澆灌之前栽種，立好根基，並藉著福音生了他們；這教會證明了他的使徒職分。",
      "actsSays": "保羅從雅典來，與亞居拉和百基拉一同工作，在會堂裡辯論，遭反對時就遷到隔壁，贏得許多哥林多人，並住了十八個月。",
      "howTheyFit": "書信預設了使徒行傳所描述的那種創立時的逗留：保羅先栽種教會，然後別人在上面建造。這一致在於實質內容，而不在於共同的措辭。佩利指出，《哥林多前書》寫於一次逗留之後、另一次逗留之前，這與使徒行傳18章以及使徒行傳20:2-3那在希臘的三個月（大概在哥林多）相符；《哥林多後書》後來暗示另有一次使徒行傳略去的訪問。",
      "alternatives": [
        {
          "label": "保羅之前已有信徒",
          "statement": "使徒行傳沒有記載亞居拉和百基拉歸信，所以保羅遇見他們時，他們可能已經是基督徒。如此，保羅仍是這個會眾的創立者，卻不是哥林多的第一位信徒。"
        },
        {
          "label": "「先會堂」作為路加的模式",
          "statement": "一些批評者把「先會堂」的次序視為路加反覆使用的模式，而書信的對象是一個主要由從前拜偶像的外邦人組成的教會（哥林多前書12:2）。不過兩者仍一致認為是保羅建立了它。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "在軟弱和懼怕中到達，以及叫保羅不要懼怕的異象",
      "summary": "一個溫和的互補細節，有時被讀作無意中的吻合。保羅回憶自己在哥林多時軟弱、懼怕、戰兢；使徒行傳從未說他在那裡懼怕，卻在會堂的反對之後，記載一個夜間異象叫他不要懼怕，只管講下去。書信的這種慣用語和異象的安慰程式都很常見，所以這關聯只具提示性。",
      "letterSays": "保羅來到哥林多，沒有高超的辭令，決意只傳釘十字架的基督；他在他們中間軟弱、懼怕、戰兢，倚靠聖靈的能力。",
      "actsSays": "在雅典得到褒貶不一的反應、在哥林多遭會堂反對之後，主在夜間異象中對保羅說，不要懼怕，要繼續講，也不會有人傷害他。",
      "howTheyFit": "叫人不要懼怕的命令，暗示（但不證明）保羅曾經懼怕，而這是使徒行傳從未敘述的；書信承認懼怕卻沒有說明原因，而使徒行傳對反對的記載提供了一個合理的原因。兩者都把懼怕與講道連在一起：書信關乎保羅怎樣傳道，異象關乎他會否繼續傳道。《帖撒羅尼迦前書》大概是提摩太到達後在哥林多寫的，也提到保羅當時的困苦和患難。藍賽把保羅樸實的決心與他在雅典的失望聯繫起來，雖然《哥林多前書》從未提到雅典。",
      "alternatives": [
        {
          "label": "「懼怕戰兢」作為慣用語",
          "statement": "保羅用「懼怕戰兢」這對詞表達謙卑的敬服（哥林多後書7:15；腓立比書2:12），而批評者也嘲笑他本人氣度軟弱、言語不足取（哥林多後書10:10），所以哥林多前書2:3可能是描述態度，而不是對危險的懼怕。"
        },
        {
          "label": "異象作為路加的手法",
          "statement": "安慰的異象在使徒行傳的轉折點反覆出現（使徒行傳23:11；27:23-24），所以哥林多的異象可能是路加的敘事手法，若他認識《哥林多前書》，甚至可能取材自它，而不是一個獨立的記憶。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "基利司布與保羅親自施洗的少數人",
      "summary": "兩份文本都把基利司布列在哥林多早期的歸信者中。保羅說他親自只為基利司布、該猶和司提法拿一家施洗；使徒行傳指出基利司布是會堂主管，與全家一同信了，又報道許多人受洗，卻沒有說明施洗的是誰。書信暗示大部分洗禮是別人施行的。",
      "letterSays": "保羅慶幸自己親自只為基利司布、該猶和司提法拿一家施洗，因為他的使命是傳道，也沒有人能說自己是奉他的名受洗的。",
      "actsSays": "會堂主管基利司布和全家一同信了，還有許多其他哥林多人也信了並受了洗。",
      "howTheyFit": "兩份文本在一位有名有姓的人和地點上一致，而書信說保羅施洗很少，這與使徒行傳沒有說明誰為那許多人施洗相符。佩利主張，保羅親自施洗的人會是有地位或關係密切的人，而會堂主管正合乎此。使徒行傳敘述基利司布歸信是在西拉和提摩太到達之後，所以保羅施洗的少數人，並不只是他的助手來到之前歸信的那些人。",
      "alternatives": [
        {
          "label": "使徒行傳依賴書信",
          "statement": "若路加認識保羅的書信，正如佩爾沃（Richard Pervo）所主張的，這個共同的名字可能來自《哥林多前書》。使徒行傳說基利司布是會堂主管，這細節不見於書信，不利於單純借用之說。"
        },
        {
          "label": "家人方面的差異",
          "statement": "使徒行傳說基利司布與全家一同信了，而保羅在他所施洗的人中只提到基利司布本人；可能是別人為他的家人施洗，或保羅只是提到一家之主。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "哥林多的該猶（保羅的東道主）與使徒行傳18:7中的提多．猶士都",
      "summary": "《使徒行傳》從未提到一位哥林多的該猶，但《哥林多前書》提到一位由保羅施洗的該猶，《羅馬書》也提到一位該猶，很可能是同一人，通常被理解為接待保羅和教會的東道主。《使徒行傳》中的兩位該猶，一位是在以弗所被抓住的馬其頓人，另一位是特庇的該猶。古德斯皮德提出哥林多的該猶就是使徒行傳18:7中的猶士都，這個提議未獲證實。",
      "letterSays": "該猶是少數由保羅親自施洗的哥林多信徒之一；《羅馬書》很可能寄自哥林多，信中轉達一位該猶的問安，這位該猶通常被理解為接待保羅和全教會的東道主。",
      "actsSays": "保羅離開會堂，到隔壁一位敬畏神的人猶士都的家裡；該猶只以兩種身分出現：在以弗所被抓住的馬其頓人，以及特庇的該猶。",
      "howTheyFit": "《使徒行傳》只提到寥寥幾位哥林多信徒，所以它對該猶隻字不提並不出奇。按古德斯皮德的提議，保羅借用其住宅的猶士都，就是通常被理解為教會東道主的那位該猶；《使徒行傳》也把猶士都與基利司布並列提及，這對該提議略為有利，雖然它從未說猶士都成了信徒。WEB譯本只作猶士都；校勘版本則作提多．猶士都。該猶是十分常見的名字，所以這個認同是可能的，卻未成定論。",
      "alternatives": [
        {
          "label": "特庇的該猶",
          "statement": "佩利把《羅馬書》中的該猶與特庇的該猶對應起來；後者曾與保羅一同離開希臘（使徒行傳20:4）。一個呂高尼人也可能住在哥林多，不過該猶通常被理解為定居當地的東道主，這使此說較不可能。"
        },
        {
          "label": "是客人，不是東道主",
          "statement": "克洛彭堡（John Kloppenborg）認為羅馬書16:23稱該猶為客人而非東道主：他是一位羅馬訪客，而不是富有的哥林多恩主。這樣一來，東道主的讀法和任何與猶士都住宅的關聯都會被削弱。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "亞該亞的第一批歸信者：斯德法納、以拜尼土與雅典的信徒",
      "summary": "一個輕微的張力。《哥林多前書》稱司提法拿一家是亞該亞的第一批歸信者；在WEB譯本中，羅馬書16:5也給以拜尼土同樣的稱號；然而《使徒行傳》記載，在保羅到達哥林多之前，同屬亞該亞的雅典已有信徒。合理的解決方案是有的，而且大多數校勘版本在以拜尼土處作亞細亞，而非亞該亞。",
      "letterSays": "司提法拿一家由保羅親自施洗，是亞該亞的第一批歸信者，如今服事教會；在WEB譯本中，《羅馬書》也稱以拜尼土為亞該亞第一個歸向基督的人。",
      "actsSays": "在到哥林多之前，有些雅典人信了，包括亞略巴古的議員丟尼修和大馬利；在哥林多，亞該亞省長迦流拒絕審理對保羅的控告；後來保羅在亞細亞的以弗所傳道。",
      "howTheyFit": "雅典位於羅馬行省亞該亞，所以若嚴格理解，這說法與使徒行傳17:34相衝突。保羅的意思可能是第一個歸信的家庭，或是一個延續下去的教會的第一批信徒，因為《使徒行傳》沒有提到雅典有教會。把亞該亞限於哥林多一帶則較難成立，因為保羅是寫信給全亞該亞的聖徒（哥林多後書1:1）。",
      "alternatives": [
        {
          "label": "懷疑的讀法",
          "statement": "路加可能以具名的歸信者誇大了在雅典的成果，或者保羅與《使徒行傳》根本說法不一；這樣，書信的說法就會成為反駁雅典記載的證據，而不是與之調和。"
        },
        {
          "label": "校勘文本作亞細亞",
          "statement": "大多數校勘版本依據早期抄本，在羅馬書16:5作亞細亞，視亞該亞為抄寫者受哥林多前書16:15影響而來的回響；這樣只有司提法拿的稱號需要解釋。曼森認為羅馬書16章寄往以弗所；按此看法，向亞細亞的第一個歸信者問安就很合適。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "哥林多之後，西拉從《使徒行傳》和後期書信中消失",
      "summary": "哥林多教會建立後，兩方面的資料都不再提到西拉。《使徒行傳》最後一次提他是在使徒行傳18:5；保羅的書信中只有《帖撒羅尼迦前書》和《帖撒羅尼迦後書》把西拉（Silvanus，一般認為是西拉的拉丁名字）列為聯名寄信人，而《哥林多後書》追述他曾在哥林多傳道。後期書信提到其他同伴；兩方面的資料都沒有說他後來怎樣。",
      "letterSays": "西拉曾與保羅和提摩太在哥林多傳道；後期書信提到所提尼、提摩太、亞波羅等人，而很可能寄自哥林多的《羅馬書》列出保羅在那裡的同伴，卻從未提到西拉。",
      "actsSays": "西拉是保羅揀選的同伴，在腓立比與他一同下監，被留在庇哩亞，又在哥林多與他會合；此後《使徒行傳》所列的同伴有提摩太、以拉都等人，卻再沒有西拉。",
      "howTheyFit": "兩種沉默互相吻合：《使徒行傳》在哥林多之後不再提西拉，後期書信也從未把他與保羅並列，雖然《帖撒羅尼迦前書》和《帖撒羅尼迦後書》都以他為聯名寄信人。兩段文本都沒有解釋這個轉變，而單憑沉默也證明不了多少。儘管如此，兩方面的資料都把西拉與在馬其頓和哥林多的宣教連在一起，也都沒有記載他在以弗所那幾年的蹤影。",
      "alternatives": [
        {
          "label": "轉往其他工作",
          "statement": "西拉可能投身了其他工作。若他就是經手寫成或帶送《彼得前書》的那位西拉（彼得前書5:12），他後來曾與彼得同工，不過這個認同有爭議。"
        },
        {
          "label": "從沉默立論",
          "statement": "不在問安名單中，不等於不在宣教行列中：保羅只提與每封信相關的人，而路加追蹤的是保羅本人的行蹤，所以西拉可能就在附近工作而沒有被記載。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "聯名寄信人所提尼與會堂主管所提尼",
      "summary": "可能是同一人，但未獲證實。《哥林多前書》提到一位信徒弟兄所提尼，是保羅的聯名寄信人；《使徒行傳》提到哥林多的會堂主管所提尼，在控告保羅的案子被駁回後，於迦流的審判台前被打。他可能像基利司布一樣後來信了，但這名字並不罕見，兩段文本也沒有把二人連起來。",
      "letterSays": "保羅與所提尼聯名寫信；所提尼是一位信徒弟兄，看來為哥林多信徒所認識。書信對他再無別的交代，也從未提及在迦流面前的那場審訊。",
      "actsSays": "迦流拒絕審理猶太人對保羅的控告後，會堂主管所提尼被抓住，在審判台前被打，迦流卻毫不理會。",
      "howTheyFit": "若二人是同一人，《使徒行傳》交代了他的過去，書信則交代他後來的身分：一位會堂主管像基利司布那樣（使徒行傳18:8）歸信，後來在以弗所與保羅同在。但沒有什麼能證實這一點。最古老的抄本只說他們都抓住他；較晚的抄本則寫明是希臘人（WEB譯本如此），或是猶太人。佩利認為，若是猶太人打他，就表示所提尼是保羅的朋友；但猶太人同樣可能轉而攻擊一個打輸官司的發言人。",
      "alternatives": [
        {
          "label": "兩個不同的人",
          "statement": "藍賽傾向採納作希臘人的讀法，判斷很可能有兩個同名的人在哥林多與保羅打過交道，一位是猶太人會堂主管，一位是知名的基督徒，同時也容許他後來歸信的可能。"
        },
        {
          "label": "一個早期傳統另有所指",
          "statement": "優西比烏記載亞歷山大的革利免的說法：這位聯名寄信人是耶穌差出去的七十個門徒之一，這與一位哥林多會堂主管的身分難以相容。這個傳統出現得晚，也無從查證。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "百基拉與亞居拉：從羅馬到哥林多和以弗所，再回到羅馬",
      "summary": "《使徒行傳》、《哥林多前書》和《羅馬書》對這對夫婦所在之處的記述前後一致。《使徒行傳》說克勞第皇帝把猶太人逐出羅馬後，他們從意大利來到哥林多，後來又到以弗所；在以弗所寫成的《哥林多前書》轉達他們的問安；較後寫成的《羅馬書》則向在羅馬的他們問安，看來他們已經回去。這種吻合是不經意的，但前提是羅馬書16章是寄往羅馬的。",
      "letterSays": "《哥林多前書》轉達他們和他們家中教會的問安；《羅馬書》向他們和他們家中的教會問安，感謝他們為保羅冒生命危險；《提摩太後書》也向他們問安。",
      "actsSays": "亞居拉生於本都，他和百基拉因克勞第的命令，新近離開意大利；保羅在哥林多與他們同住同工；他們與他一同坐船到以弗所，留在那裡，並教導亞波羅。",
      "howTheyFit": "佩利指出，這類問安很容易與年代互相牴觸。《哥林多前書》在以弗所寫成時，這對夫婦正在那裡，正如《使徒行傳》令人預期的那樣；《羅馬書》寫於捐項收齊之時（羅馬書15:25-26），中間留有時間讓他們返回羅馬，也許是在克勞第於54年去世之後。作者歸屬有爭議的《提摩太後書》後來向他們問安，看來他們當時在亞細亞。每一方都有自己補充的細節：書信有家中的教會和為保羅冒的險，《使徒行傳》則有本都、那道諭令，以及百基拉這個稱呼（Priscilla；保羅則稱她Prisca）。",
      "alternatives": [
        {
          "label": "羅馬書16章寄往以弗所",
          "statement": "曼森（T. W. Manson）認為，載有大量問安的羅馬書16章是寄往以弗所的，因此不能顯示這對夫婦已回到羅馬。甘布爾（Harry Gamble）和蘭佩（Peter Lampe）則為寄往羅馬之說辯護，這是現今的多數看法。"
        },
        {
          "label": "路加取材自書信",
          "statement": "如果路加讀過《羅馬書》和《哥林多前書》，他可以從中取得這對夫婦的資料。但《使徒行傳》中的本都、諭令和織造帳棚的手藝，不見於任何書信；書信中的家中教會，也不見於《使徒行傳》任何地方。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "親手做工，以免成為任何人的負擔",
      "summary": "《使徒行傳》和書信都說保羅靠體力勞動養活自己，而且這種一致是間接的。《使徒行傳》指出他的行業——在哥林多織造帳棚——卻只在保羅後來的臨別講話中才提到他在以弗所做工；在以弗所寫成的《哥林多前書》則說他仍在親手做工。書信還補上帖撒羅尼迦的情況和他的理由。",
      "letterSays": "保羅晝夜親手做工，以免成為任何人的負擔，並要作榜樣；他不接受所服事之教會的酬勞，不過馬其頓人曾送來饋贈。",
      "actsSays": "在哥林多，保羅與亞居拉和百基拉一同織造帳棚。《使徒行傳》直到保羅在米利都臨別時回顧自己的雙手供給了自己和同伴的需要，才提到他在以弗所做工。",
      "howTheyFit": "《哥林多前書》暗示保羅在以弗所做體力工作；《使徒行傳》只是間接證實這一點，是在米利都的講話中而非在以弗所的敘事裡，用詞也不同。佩利認為，抄襲書信的作者會把這個細節放進敘事之中。兩方面給出相同的動機，就是給別人作榜樣（帖撒羅尼迦後書3:9；使徒行傳20:35）；以弗所書4:28也像《使徒行傳》一樣，把做工與施予連在一起，不過這兩封書信的作者歸屬都有爭議。只有《使徒行傳》指出他的行業。",
      "alternatives": [
        {
          "label": "由書信構成的講詞",
          "statement": "艾梅萊烏斯認為，路加根據保羅的書信（包括《帖撒羅尼迦前書》和《以弗所書》）撰寫了米利都講詞。沃爾頓衡量了同樣的平行之處，判斷路加是獨立於書信而知道有關保羅的傳統。"
        },
        {
          "label": "帖撒羅尼迦的一處張力",
          "statement": "耶孫在帖撒羅尼迦接待宣教士（使徒行傳17:7），腓立比也送饋贈到那裡（腓立比書4:16），然而《帖撒羅尼迦後書》堅稱他們吃飯是付了錢的。住在耶孫家而用饋贈購買食物，便可調和兩者，但沒有任何文本這樣說。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅之後在哥林多的亞波羅",
      "summary": "兩方面都把亞波羅在哥林多的工作放在保羅建立教會之後。《哥林多前書》描繪保羅種植、亞波羅澆水；《使徒行傳》則說亞波羅在保羅離開後從以弗所渡海到亞該亞，並在保羅回到以弗所時身在哥林多。佩利認為這是一處非刻意的吻合，但路加也可能知道這封書信。",
      "letterSays": "保羅種植，亞波羅澆水；哥林多信徒分別擁護保羅、亞波羅或彼得；亞波羅看來與保羅同在，雖經保羅勸說，暫時仍不願回去。",
      "actsSays": "亞波羅是亞歷山大人，只曉得約翰的洗禮，在以弗所受百基拉和亞居拉教導，帶著一封信渡海到亞該亞；保羅到達以弗所時，他正在哥林多。",
      "howTheyFit": "次序毫不勉強地吻合：保羅建立教會，亞波羅隨後而來；到寫信之時，亞波羅已離開哥林多，看來與保羅同在。佩利判斷這種吻合是非刻意的，因為兩段文本各有自己的理由引入亞波羅：《使徒行傳》是為了他不完全的洗禮，書信則是為了責備分黨。但這個次序很容易從書信推斷出來；按《革利免一書》47通常的定年，這封書信在90年代已為羅馬所知；藍賽也認為，路加挑選有關亞波羅的細節，正是為了闡明這封書信。",
      "alternatives": [
        {
          "label": "終究是獨立的",
          "statement": "《使徒行傳》獨有的細節——亞歷山大、約翰的洗禮、這對夫婦的教導、以弗所信徒的信——都不見於任何書信，這不利於抄襲之說；兩者的吻合可能來自路加自己對事件的認識。"
        },
        {
          "label": "取材自書信",
          "statement": "佩爾沃認為路加使用了保羅的書信。按此看法，亞波羅在哥林多故事中的位置可能來自《哥林多前書》本身，其餘部分則由路加補充。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "亞波羅的口才與哥林多人對巧妙言辭的愛好",
      "summary": "《使徒行傳》補上了書信沒有說出的部分。《哥林多前書》把保羅樸實的傳道與哥林多人對動人智慧的愛好相對照，也提到一個亞波羅派，卻從未說亞波羅有口才；《使徒行傳》則稱他是一位有口才的亞歷山大人，在哥林多公開駁倒對手。兩者合起來，暗示了為什麼有人偏愛他，雖然書信從未歸咎於他。",
      "letterSays": "保羅說他傳道時沒有用雄辯的口才或巧妙的智慧，而是倚靠神的能力；他責備那些擁護保羅或亞波羅的人，卻把亞波羅當作同工。",
      "actsSays": "亞波羅是生於亞歷山大的猶太人，有口才，精通聖經；他在哥林多有力地公開駁倒反對他的猶太人，用聖經證明耶穌是基督。",
      "howTheyFit": "藍賽認為，書信是在回應一種拿保羅與亞波羅較為精雕細琢的風格相比、對保羅不利的比較，而《使徒行傳》的描繪正可解釋這一點。這個關聯只是推論，路加也可能是著眼於書信而挑選細節。《使徒行傳》形容亞波羅的那個詞既可解作有口才，也可解作有學問；而保羅把黨派的名字套在自己和亞波羅身上作為例子（哥林多前書4:6），針對的是哥林多人的誇口，而不是亞波羅——保羅還勸亞波羅去探望他們（哥林多前書16:12）。",
      "alternatives": [
        {
          "label": "是哥林多的文化，不是亞波羅",
          "statement": "正如溫特（Bruce Winter）所論，受推崇的智慧可能反映哥林多對演說家和詭辯家的普遍欣賞，所以亞波羅的風格不一定是成因；保羅從未指他是問題的根源。"
        },
        {
          "label": "另一條分界線",
          "statement": "包珥（F. C. Baur）認為，真正的分野是保羅和亞波羅同一陣線，對立於由猶太信徒組成的彼得派，所以這場爭執關乎保羅的福音和權柄，多於關乎口才。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "亞波羅與西納被送上路；亞提馬與西納不見於《使徒行傳》",
      "summary": "一處小小的吻合，附帶很大的保留。《提多書》要求盡快給律師西納和亞波羅送行，使他們一無所缺，這符合《使徒行傳》對亞波羅的描繪：一位巡迴的教師，信徒鼓勵他，並推薦他上路。但亞波羅的名字可從《使徒行傳》或《哥林多前書》得來，而且這封書信的作者歸屬和背景都有爭議。",
      "letterSays": "提多被留在克里特島，當亞提馬或推基古到達時，就要到尼哥坡里去見保羅，並要盡快給律師西納和亞波羅送行，使他們一無所缺。",
      "actsSays": "亞波羅是有口才的亞歷山大人，他得到以弗所信徒的鼓勵和書信，從以弗所渡海到亞該亞。《使徒行傳》在別處也用《提多書》中的這個動詞，描述教會為旅人送行。",
      "howTheyFit": "提多書3:13用了propempo一詞，這是教會為旅人預備所需並陪送一程的常用字；《使徒行傳》在安提阿、米利都和推羅用了這個字，保羅在哥林多前書16:6和16:11也用了它。推基古（使徒行傳20:4）和亞波羅出現在《使徒行傳》中；亞提馬、西納以及提多本人則沒有。「律師」可能指猶太律法的專家，如《路加福音》中的用法，也可能指羅馬法學家。《使徒行傳》只讓保羅以囚犯身分航經克里特島（使徒行傳27:7-13），也從未提到尼哥坡里。",
      "alternatives": [
        {
          "label": "在《使徒行傳》結束之後",
          "statement": "佩利像許多接受保羅作者身分的人一樣，把《提多書》放在保羅從《使徒行傳》結尾的羅馬拘押中獲釋之後，這可以解釋為何《使徒行傳》對克里特島和尼哥坡里隻字不提。他承認這條路線大體上是假設的。"
        },
        {
          "label": "為求逼真而加的名字",
          "statement": "如果教牧書信是託名之作（許多學者這樣認為），後來的作者可以從《使徒行傳》或書信借用亞波羅和推基古，再加上不知名的人名以求逼真，所以這處吻合證明不了多少。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "推薦信",
      "summary": "《使徒行傳》呈現了保羅所提及的同一習俗，而且在同一個網絡中。《哥林多後書》問保羅是否像某些人那樣，需要寫給哥林多或出自哥林多的推薦信；《使徒行傳》則記載以弗所的信徒預先寫信到亞該亞，請人接待亞波羅。佩利認為那封信正是保羅所針對的，但保羅所說的那些人更可能是對手，而不是亞波羅。",
      "letterSays": "保羅問自己是否像某些人一樣，需要寫給哥林多信徒或出自他們的推薦信；他們自己就是他的信。他也為非比寫了這樣的推薦。",
      "actsSays": "亞波羅渡海到亞該亞時，以弗所的信徒寫信請那裡的門徒接待他。《使徒行傳》也提到授權保羅的信件，以及耶路撒冷會議的信。",
      "howTheyFit": "這種做法在同一個網絡、同一個方向上吻合：一個教會預先寫信到哥林多，為一位巡迴的教師作介紹。佩利起初提出亞波羅的那封信就是保羅所指的，後來又容許保羅可能是指一般的慣例，而亞波羅的例子正好說明這慣例。第二種讀法較穩妥：攜帶推薦信的人最可能是哥林多後書10:12-18中那些自我推薦的對手，而保羅把亞波羅視為同工（哥林多前書3:9）。",
      "alternatives": [
        {
          "label": "佩利的具體指涉",
          "statement": "如果有些哥林多人拿亞波羅的資歷與保羅的相比，這句話就可能把亞波羅也包括在內，正如佩利所主張的；但兩封書信都沒有顯示有這樣的較量。"
        },
        {
          "label": "一種普遍的習俗",
          "statement": "為旅人寫的推薦信是古代的一種標準文體，保羅自己也寫，所以這處吻合只顯示《使徒行傳》熟悉那個時期的習慣，而不顯示它知道這段經文。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "從以弗所寫信：一扇敞開的門與許多反對者",
      "summary": "兩段文本都把保羅在以弗所的事工描繪得長久、富有成果而又備受挑戰。在那裡寫成的《哥林多前書》說工作的大門大大敞開、反對者眾多，並轉達亞細亞眾教會的問安；《使徒行傳》則記載兩年多的教導傳遍全亞細亞、遭遇反對，以及保羅在亞細亞多留一段時間。這處吻合是真實的，卻是概括的。",
      "letterSays": "保羅會留在以弗所直到五旬節，因為結果子的工作之門已大大敞開，反對的人也多。亞細亞的眾教會、亞居拉和百基拉都問安。",
      "actsSays": "保羅把百基拉和亞居拉留在以弗所，後來在推喇奴的講堂教導兩年，使全亞細亞都聽見；有些人毀謗這道；所傳的道日漸興旺；保羅在亞細亞多留了一段時間。",
      "howTheyFit": "書信中有關地點的線索與《使徒行傳》吻合：保羅住在以弗所，亞居拉和百基拉也在那裡（使徒行傳18:18-19、18:26），他的工作傳遍全省（使徒行傳19:10、19:20、19:26），也有毀謗這道的人反對（使徒行傳19:9）。使徒行傳19:22說保羅在亞細亞多留一段時間，符合他留到五旬節的計劃。反對者沒有具名，而那場暴動可能發生在較後的時候。佩利稱這種一致「既見於細節，又完全吻合」，看不出刻意安排的痕跡；但由於它是概括性的，它顯示的是前後一致，多於非刻意的巧合。",
      "alternatives": [
        {
          "label": "《使徒行傳》取材自書信",
          "statement": "如果路加像佩爾沃（Richard Pervo）所論那樣知道保羅的書信，那扇敞開的門和那些反對者就可能影響了他對以弗所的概述，這樣兩者的吻合就不是獨立的。"
        },
        {
          "label": "共同的記憶",
          "statement": "保羅在以弗所那段漫長而多難的事工廣為人所記得，所以任何消息靈通的作者都能寫出這樣的吻合；它顯示的是前後一致，而不是獨立的印證。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "以弗所的方言與說預言",
      "summary": "在以弗所寫成的《哥林多前書》權衡方言與說預言的輕重，並讓保羅聲稱自己說方言比所有哥林多人都多。《使徒行傳》記載，在以弗所約有十二個門徒藉保羅領受聖靈後，便說起方言和預言來。這種配對吻合，但兩位作者都把這些恩賜描述為普遍的，所以這個關聯並不強。",
      "letterSays": "保羅把方言和說預言列為聖靈的恩賜，認為除非方言得到翻譯，否則說預言較為重要；他感謝神，自己說方言比眾人都多，並且不許人禁止說方言。",
      "actsSays": "保羅在以弗所遇見約十二個只受過約翰的洗禮的門徒；他們奉耶穌的名受洗、保羅為他們按手之後，便說起方言和預言來。",
      "howTheyFit": "《使徒行傳》從未描寫保羅本人說方言；這一點由書信提供，而《使徒行傳》則提供了以弗所的一個場合：在保羅的事工下，同樣兩種恩賜一起出現，而這座城正是他寫《哥林多前書》的地方。這種吻合自然卻鬆散：書信處理的是哥林多的做法，而不是對以弗所的回憶；而且路加早已把五旬節的方言表述為約珥所應許的說預言（使徒行傳2:4、2:16-18）。它顯示的是一致的描繪，而不是對使徒行傳19章那段插曲的獨立印證。",
      "alternatives": [
        {
          "label": "路加筆下的模式",
          "statement": "使徒行傳19:1-7呼應五旬節、撒馬利亞和哥尼流家中的事件，在這些場合，新的群體都以顯著的方式領受聖靈；有些批評者認為這是路加的建構，使它與書信的吻合只是主題上的。"
        },
        {
          "label": "不同的場景",
          "statement": "《使徒行傳》只在一個群體初次領受聖靈時才描寫方言；《哥林多前書》則把方言看作崇拜中經常出現的部分，所以兩段文本描述的不一定是同一種做法。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "五旬節的方言與哥林多的方言",
      "summary": "《使徒行傳》和《哥林多前書》對方言的描述不同。在五旬節，來自多國的猶太人聽懂門徒說的是他們各自的語言；在哥林多，沒有翻譯就無人聽懂方言，外人還可能以為教會的人瘋了。這是同一種恩賜從不同角度看，還是兩種不同的現象，仍有爭議；由於場景不同，就同一事件而言並無矛盾。",
      "letterSays": "說方言的人是對神說話，沒有人聽得懂；需要有人翻譯，否則就該安靜；外人可能說教會的人瘋了。但保羅也把方言與世上的各種語言相比。",
      "actsSays": "在五旬節，門徒說起別國的語言；來自多國的猶太人各自聽見自己的語言；有人說他們喝醉了。彼得把聖靈帶著方言降在哥尼流家的事，比作五旬節。",
      "howTheyFit": "兩段記載的重疊比初看時多：《使徒行傳》也記載了譏笑（使徒行傳2:13），正如保羅所預料的（哥林多前書14:23）；保羅也把方言與外國語言相比，並引用聖經論及陌生的言語（哥林多前書14:10-11；哥林多前書14:21）。仍有兩點不同：在五旬節，聽眾無需翻譯就能聽懂，而在哥林多卻無人能懂；在《使徒行傳》中，方言出現於聖靈初次降在一個群體身上之時，而在哥林多，方言在崇拜中反覆出現。",
      "alternatives": [
        {
          "label": "同一恩賜，真實的語言",
          "statement": "甘德里（Robert Gundry）認為保羅所說的方言是人類的語言；福布斯（Christopher Forbes）則認為路加和保羅指的都是說話者自己不懂的真實語言，無論屬人的還是屬天的，所以哥林多需要翻譯的人，五旬節的聽眾卻不需要。"
        },
        {
          "label": "不同的現象，或路加的改寫",
          "statement": "另一些人認為哥林多的方言不是人類語言（西士爾頓〔Anthony Thiselton〕把翻譯理解為把發出的聲音化為言語）；這樣，五旬節要麼是一個獨特的記號，要麼是路加把狂喜的言語改寫為外國語言。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "相信時受了印記、一個洗禮，以及以弗所的那十二個人",
      "summary": "《以弗所書》說讀者在相信的時候受了聖靈的印記，並強調一位聖靈、一個洗禮。在《使徒行傳》中，保羅問以弗所的一些門徒，他們相信的時候有沒有領受聖靈；他們只曉得約翰的洗禮。措辭上互相呼應，但這種關聯是主題上的，而這封書信的收信地點也不確定。",
      "letterSays": "讀者相信福音的時候，神用所應許的聖靈作印記和憑據標記他們；他們不可使聖靈憂傷。只有一位聖靈，一個洗禮。",
      "actsSays": "百基拉和亞居拉教導只曉得約翰的洗禮的亞波羅。保羅問一些門徒相信的時候有沒有領受聖靈；他們受洗、保羅為他們按手之後，就領受了。",
      "howTheyFit": "兩段文本都用同一個希臘文分詞（pisteusantes，相信的時候）來描述聖靈（以弗所書1:13；使徒行傳19:2）；而且既然《使徒行傳》呈現約翰的洗禮與奉耶穌名的洗禮並存，「一個洗禮」在當地或許別有所指。但在《使徒行傳》中，聖靈是在洗禮之後藉保羅的手降下的；在別處，路加和保羅都把聖靈與相信連在一起（使徒行傳11:17；加拉太書3:2），保羅也談到印記（哥林多後書1:22）；而且在以弗所書1:1最早的抄本中，指名以弗所的字眼並不存在。這種呼應耐人尋味，卻不足以作為證據。",
      "alternatives": [
        {
          "label": "入門禮之爭",
          "statement": "五旬宗讀者沿用較舊的譯本，把兩個分詞都理解為「信了以後」，即較後才有的聖靈的洗；鄧恩（James Dunn）則認為兩者指同一時刻，而那十二個人當時還不是基督徒；孟西斯（Robert Menzies）把路加筆下的聖靈理解為預言性的賦能。"
        },
        {
          "label": "不是寫給以弗所的信",
          "statement": "如果《以弗所書》是一封傳閱書信，或寫於保羅之後，其中有關聖靈的語言反映的是保羅一般的教導，而《使徒行傳》中以弗所的那段插曲並不增添任何具體關聯。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "權勢、魔鬼與黑暗的行為，對照使徒行傳19章的法術與亞底米",
      "summary": "《以弗所書》多次談到基督超越一切統治者和權勢的至高地位、屬靈爭戰，以及隱秘的黑暗行為。《使徒行傳》中的以弗所是一座有驅鬼之事、歸信者焚燒昂貴法術書、亞底米崇拜勢力強大的城市。有些學者以此為背景解讀書信的語言；這種吻合是地區性和主題性的，並非證明。",
      "letterSays": "基督掌權，超乎一切權勢之上；教會向天上的權勢彰顯神的智慧；信徒要裝備自己抵擋魔鬼，並揭露隱秘的黑暗行為。",
      "actsSays": "神藉保羅醫病趕鬼；士基瓦的眾子被打得狼狽逃走；歸信的人焚燒價值五萬塊銀錢的法術書；底米丟的行會為亞底米鬧事，而以弗所守護著她的廟宇。",
      "howTheyFit": "阿諾德（Clinton Arnold）認為，書信中有關權勢的詞彙，是對來自使徒行傳19章所描繪那個世界的歸信者說的；在那裡，法術和亞底米崇拜影響巨大；《使徒行傳》也記載了以弗所有這樣的歸信者（使徒行傳19:18-19）。但須謹慎：書信從未提到法術或亞底米；《歌羅西書》也用類似的語言對亞細亞的另一座城市歌羅西說話（歌羅西書1:16；歌羅西書2:15）；猶太啟示文學也有這種語言；而且這封書信的收信地點並不確定。這種吻合是地區性和主題性的。",
      "alternatives": [
        {
          "label": "猶太與保羅的背景",
          "statement": "有關統治者和權勢的語言來自猶太啟示思想和早期基督徒的認信，也見於羅馬書8:38和哥林多前書15:24，所以不需要以弗所的背景。"
        },
        {
          "label": "地區性，而非地方性",
          "statement": "如果《以弗所書》是寫給亞細亞的傳閱書信，或寫於保羅之後，使徒行傳19章所描述的仍是該地區的宗教氛圍，卻不能顯示這封書信是寫給以弗所的歸信者。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "流淚的信、犯錯的人與對立的使徒：《使徒行傳》保持沉默",
      "summary": "哥林多書信揭示了一場《使徒行傳》從未提及的危機：革來氏家裡的人帶來的消息、一次令人痛苦的探訪、一封流淚寫成的信、一個被多數人懲戒的犯錯者、提多帶回教會悔改的消息，以及被保羅稱為假使徒的對立傳道者。在亞波羅到達哥林多之後，《使徒行傳》就再沒有談及哥林多教會。路加為何沉默，仍有爭議。",
      "letterSays": "革來氏家裡的人報告紛爭；保羅作了一次令人痛苦的探訪，又寫了一封流淚的信；多數人懲罰了一個犯錯的人；提多報告他們已悔改；新來的人傳另一套信息，冒充使徒。",
      "actsSays": "亞波羅得到以弗所弟兄的推薦，幫助亞該亞的信徒。後來保羅計劃經過馬其頓和亞該亞，先差提摩太和以拉都前往，然後在希臘住了三個月。",
      "howTheyFit": "這裡沒有矛盾：《使徒行傳》略去了這場危機，並用兩節經文交代保羅在希臘的幾個月（使徒行傳20:2-3）。佩利把這類省略視為兩段文本互不抄襲的證據。《使徒行傳》記載了兩次在希臘的停留；大多數學者從哥林多後書2:1和13:1-2推斷有一次未記載的痛苦探訪，佩利則把這些經文理解為第三次準備前往。佩利追隨洛克，認為流淚的信就是《哥林多前書》，而那犯錯的人就是哥林多前書5:1-5中的那人；豪斯拉特提出那是哥林多後書10-13章；許多人則認為它已經失傳。",
      "alternatives": [
        {
          "label": "路加知道而略過",
          "statement": "佩爾沃（Richard Pervo）認為路加知道保羅的書信；按此看法，他是有意略去那些會損害他所描繪的團結、前進的宣教圖景的爭執。"
        },
        {
          "label": "路加的焦點，或他不知情",
          "statement": "另一些人認為路加不知道這些書信，或者只專注於公開的宣教和審訊，而把教會內部的爭端擱在一旁，正如他一般也把保羅寫信的事擱在一旁。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "寫信的保羅：《使徒行傳》從未提及保羅的任何一封信",
      "summary": "保羅的書信顯示他是一個慣常寫信的人：他較早寫過一封給哥林多的信，哥林多人寫來一封提出問題的信，眾教會之間互換書信，他警告有一封據稱出自他的信，還有他親筆寫的問安。《使徒行傳》引用別人的信，也描寫保羅攜帶書信，卻從未提到他寫信。這種沉默意味著什麼，仍有爭議。",
      "letterSays": "保羅提到自己較早寫的一封信和一封來自哥林多的信；批評者覺得他的信很有力；眾教會互換書信；他警告有一封看似出自他的信，並親筆簽名。",
      "actsSays": "《使徒行傳》引用了會議的信（保羅協助遞送）和呂西亞的信；保羅攜帶大祭司的信；以弗所的信徒為亞波羅寫信；羅馬的猶太人沒有收到關於保羅的信。",
      "howTheyFit": "《使徒行傳》把書信視為行使權柄和作推薦的工具，卻從未把保羅與寫信連在一起。佩利把帖撒羅尼迦後書2:2的驚慌理解為保羅的話被誤解，或有人假冒他的權柄，就如使徒行傳15:1和使徒行傳15:24中從猶太來的人那樣。《帖撒羅尼迦後書》本身的作者歸屬也有爭議。這種沉默是明確的；至於它顯示路加不知道這些書信，還是有意保持緘默，則仍有爭議。",
      "alternatives": [
        {
          "label": "路加知道這些書信",
          "statement": "諾克斯（John Knox）和佩爾沃（Richard Pervo）都認為路加知道保羅的書信；諾克斯認為他有意略過，佩爾沃則認為他不具名地加以取材。無論如何，這種沉默都是一種選擇。"
        },
        {
          "label": "路加不知道這些書信",
          "statement": "古德斯皮德（Edgar Goodspeed）認為路加不認識保羅的書信，這些書信是後來才收集起來的；按此看法，這種沉默反映的是路加的資料來源，而《使徒行傳》甚至可能重新喚起了人們的興趣，促成這些書信的收集。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "提摩太取道馬其頓先行，後來在馬其頓與保羅同在",
      "summary": "《使徒行傳》提到提摩太被從以弗所差往馬其頓，這解釋了為何《哥林多前書》雖說已差派提摩太，卻預期他要在書信到達之後才抵達哥林多。兩段文本都把他的差事與保羅自己即將展開的旅程並列，後來也都把提摩太放回保羅身邊。",
      "letterSays": "保羅已差提摩太去提醒哥林多教會他的做事之道，他自己也快要來；提摩太若到了，要接待他。後來提摩太與保羅聯名寄出《哥林多後書》，並與保羅一同向羅馬問安。",
      "actsSays": "保羅定意經過馬其頓和亞該亞往耶路撒冷去，便差提摩太和以拉都往馬其頓去，自己留在亞細亞；提摩太後來與他一同從希臘出發。",
      "howTheyFit": "提摩太已經出發，書信卻告訴哥林多教會他若到了該怎樣做，可見他走的路線比書信的路線長。《使徒行傳》提供了這條繞經馬其頓的路線，而《哥林多前書》從未提及；抄襲者更可能讓他直接前往哥林多。佩利也指出，兩段文本都把這項差事與保羅自己的計劃並列。《使徒行傳》加上了以拉都，哥林多書信從未提到他，不過羅馬書16:23有一位城內司庫以拉都問安。",
      "alternatives": [
        {
          "label": "《使徒行傳》取材自書信",
          "statement": "謝倫貝格認為，路加大致根據書信構建《使徒行傳》的行程，並把使徒行傳19:22連同哥林多前書16:10理解為路加用來代替提多的記述；哥林多前書16:5和哥林多後書1:1可能暗示了馬其頓的背景。"
        },
        {
          "label": "另一項差事",
          "statement": "使徒行傳19:22所描述的可能是比哥林多前書4:17較後的另一項差事，或者提摩太根本沒有到達哥林多：在《哥林多後書》中，從那裡帶來消息的是提多。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "作保羅使者的提摩太，以及兩項難以在《使徒行傳》中定位的差事",
      "summary": "《使徒行傳》和書信賦予提摩太相同的角色：在保羅繼續前行時留下來或被差往前面的同工。書信補充了《使徒行傳》略去的差事，而有兩個細節難以在《使徒行傳》中定位：提摩太從雅典被差出去，以及他被留在以弗所。",
      "letterSays": "保羅從雅典差提摩太去堅固帖撒羅尼迦的教會，他帶著好消息回來；《提摩太前書》說保羅往馬其頓去時，提摩太留在以弗所。",
      "actsSays": "保羅往雅典去時，提摩太留在庇哩亞，保羅則在雅典等他；他從馬其頓到哥林多與保羅會合，後來又從以弗所被差往馬其頓去。",
      "howTheyFit": "角色是吻合的，但有兩處難以銜接。《使徒行傳》從未讓提摩太到雅典，雖然保羅召他來並在那裡等候（使徒行傳17:15-16），因此佩利判斷他們很可能在那裡會面；之後兩段文本都讓提摩太從馬其頓來到保羅身邊。佩利發現，提摩太被留在以弗所一事與《使徒行傳》中任何一次往馬其頓的旅程都不吻合，因為提摩太被差在前頭，而《哥林多後書》又說他在馬其頓與保羅同在，所以佩利把這件事放在《使徒行傳》結束之後。",
      "alternatives": [
        {
          "label": "《提摩太前書》寫得較晚",
          "statement": "許多學者把《提摩太前書》定在保羅去世之後。這樣，書中提摩太被留在以弗所的描繪可能取材自《使徒行傳》或無爭議的書信，並不是獨立的見證。"
        },
        {
          "label": "在雅典並無真正的衝突",
          "statement": "唐弗里德與通常的讀法相反，認為與《使徒行傳》的表面衝突，只是出於對帖撒羅尼迦前書3:1-3一種不必要的讀法。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "在亞細亞的生命危險、在以弗所的野獸，以及使徒行傳19章的暴動",
      "summary": "書信談到在以弗所和亞細亞的生命危險；《使徒行傳》卻沒有敘述保羅在那裡的性命受到直接威脅。書中銀匠的暴動危及他的同伴，但朋友們不讓保羅前去。書信指的是那場暴動、一次未記載的監禁、疾病，還是一種比喻說法，仍有爭議。",
      "letterSays": "保羅從以弗所寫信說自己天天面對死亡，又說曾在那裡與野獸搏鬥；後來他回想在亞細亞的一場苦難，沉重得使他以為必死，直到神拯救了他。",
      "actsSays": "底米丟煽動暴亂；群眾抓住該猶和亞里達古，但門徒和友善的亞細亞首領不讓保羅進入劇場。暴亂平息後，他就往馬其頓去了。",
      "howTheyFit": "佩利把在亞細亞的苦難歸於那場暴動，只承認《使徒行傳》沒有明說保羅的危險。《哥林多前書》寫於保羅計劃留到五旬節之時，很可能早於那場暴動，所以其中的野獸多半是較早的反對，按大多數讀法是比喻；弗雷爾-格里格斯則認為是亞底米的崇拜者，也就是《使徒行傳》所描寫鬧事的那群人。《使徒行傳》本身提到亞細亞有猶太人的陰謀（使徒行傳20:19），而羅馬書16:3-4和哥林多後書11:23暗示還有其他未被它敘述的危險。",
      "alternatives": [
        {
          "label": "終究是那場暴動",
          "statement": "與佩利一樣：那場苦難就是暴動。全城騷動，保羅的同伴被抓，他也不得不離開；書信表達的是感受，《使徒行傳》記述的是外在事件。"
        },
        {
          "label": "一場未記載的危機",
          "statement": "鄧肯等人假定保羅曾在以弗所被監禁，而《使徒行傳》沒有記載；另一些人則提出是重病。無論哪種看法，《使徒行傳》都略去了保羅在以弗所所面對最嚴重的危險。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "春天寫成的書信：逾越節意象與五旬節",
      "summary": "《哥林多前書》大概寫於春天：保羅要在以弗所住到五旬節，並希望或許能在哥林多過冬。《使徒行傳》後來的敘事也以節期計算保羅的行程：他在希臘住了三個月後，於除酵節之後離開腓立比，趕著在五旬節前抵達耶路撒冷。",
      "letterSays": "保羅要在以弗所住到五旬節，然後或許在哥林多過冬；他勸教會除掉舊酵，因為基督是他們那已被獻祭的逾越節羔羊。",
      "actsSays": "在希臘住了三個月後，保羅在除酵節的日子過後從腓立比開船，並匆匆經過以弗所，要趕在五旬節前抵達耶路撒冷。",
      "howTheyFit": "書信中的附注暗示了一個季節：寫於五旬節之前，而它希望在哥林多度過的冬天顯然尚未到來，所以最自然是春天，接近逾越節。佩利認為酵與節期的語言切合那個季節。《使徒行傳》與所盼望的冬天相符：在希臘的三個月，結束於保羅在除酵節後從腓立比開船之前（使徒行傳20:3與使徒行傳20:6），而這次航程是按五旬節來定時的。",
      "alternatives": [
        {
          "label": "意象適用於任何季節",
          "statement": "逾越節的意象未必能為書信定年：保羅在任何季節都可以使用酵和逾越節的語言，所以定年主要依據的是五旬節那條附注。"
        },
        {
          "label": "另一個冬天",
          "statement": "許多重構把一次令人痛苦的探訪和一封失傳的書信放在《哥林多前書》與保羅抵達之間，所以他所盼望的冬天未必就是使徒行傳20:3的那三個月。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "行程計劃：經馬其頓和亞該亞往耶路撒冷，再往羅馬",
      "summary": "《使徒行傳》和保羅的書信以同樣的次序列出同一個計劃：從以弗所經馬其頓和亞該亞往耶路撒冷，然後往羅馬。《哥林多前書》說明第一階段，《羅馬書》說明後面幾個階段以及背後的捐項，《使徒行傳》則敘述這趟旅程。《使徒行傳》是否從《羅馬書》取得這個計劃，仍有爭論。",
      "letterSays": "《哥林多前書》：保羅會在經過馬其頓之後到哥林多；捐項要送往耶路撒冷。《羅馬書》：馬其頓和亞該亞已經捐獻；他把捐項帶往耶路撒冷，擔心遭到反對，然後要往羅馬和西班牙。",
      "actsSays": "保羅在以弗所決意要經過馬其頓和亞該亞往耶路撒冷，然後去看羅馬。他啟程前往，途中被警告有捆鎖等著他；在耶路撒冷，主說他必須在羅馬作見證。",
      "howTheyFit": "每封書信都寫於同一個計劃的不同階段：《哥林多前書》寫於前往馬其頓之前，《羅馬書》大概寫於亞該亞，下一站就是耶路撒冷。《使徒行傳》在以弗所說明這個計劃並加以敘述，另外加上一個改變了路線的陰謀。《羅馬書》則補充了西班牙、一個長久受阻的探訪羅馬的心願，以及作為這趟旅程目的的捐項；《使徒行傳》只在使徒行傳24:17順帶提到捐項。佩利認為，西班牙這一點上的差異顯示兩份文本都沒有抄襲對方。",
      "alternatives": [
        {
          "label": "《使徒行傳》知道《羅馬書》",
          "statement": "謝倫貝格追隨佩爾沃，認為羅馬書15:22-31的措辭和不祥預感在使徒行傳19:21和使徒行傳20:22-23中有所迴響，所以路加知道這封書信，雖然路線可能出自獨立的記憶；西班牙則在他的故事範圍以外。"
        },
        {
          "label": "獨立來源",
          "statement": "坎貝爾認為，《使徒行傳》和書信在保羅的路線上一致，正如兩個可靠而獨立的來源所會呈現的那樣。另有人補充說，《使徒行傳》對捐項幾乎隻字不提，而捐項在羅馬書15:25-31中佔中心位置，這不利於《使徒行傳》密切使用那封書信的看法。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "改變了的行程計劃，以及原定開往猶太的航程",
      "summary": "《哥林多後書》透露了保羅放棄的一個計劃：先到哥林多，再往馬其頓，然後再回哥林多，之後往猶太。《使徒行傳》只記載實際所走的路線——先馬其頓，後希臘——以及一次原定開往敘利亞、卻因陰謀而改道的航程。書信提供了《使徒行傳》所略去的背景；這次改變與《哥林多前書》的關係則有爭議。",
      "letterSays": "保羅原本計劃在往馬其頓之前和之後都探訪哥林多，再由他們送往猶太；他否認放棄這計劃是反覆無常，說自己沒有前來是為了寬容他們。",
      "actsSays": "保羅從以弗所經過馬其頓到希臘，住了三個月，正要開船往敘利亞時，一個陰謀使他折返經過馬其頓。",
      "howTheyFit": "兩份文本都讓保羅從哥林多（《使徒行傳》中是希臘）以猶太為目標：書信預期哥林多信徒送他往那裡，《使徒行傳》則記他正要從希臘開船往敘利亞，即前往猶太的海路。《使徒行傳》從未提及那被放棄的兩次探訪，也沒有提到它所引起的批評。佩利認為，有兩條獨立的線索——把《使徒行傳》與哥林多前書4:17一併閱讀，以及哥林多後書2:1-4——各自顯示計劃在《哥林多前書》之前已經改變；第二條線索要求那封流淚寫成的信就是《哥林多前書》。",
      "alternatives": [
        {
          "label": "改變發生在《哥林多前書》之後",
          "statement": "許多現代註釋者認為那封流淚寫成的信已經失傳：在《哥林多前書》之後，保羅作了一次痛苦的探訪，並採用兩次探訪的計劃，後來放棄了回程那一段，改為寫信。因此，改變發生在《哥林多前書》之後。"
        },
        {
          "label": "路加的編修",
          "statement": "謝倫貝格把使徒行傳20:3的陰謀和路線改變視為路加自己的編修，或許是對保羅改變計劃的鬆散迴響，而不是獨立的印證。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "特羅亞：有傳福音的機會，卻不見提多",
      "summary": "《哥林多後書》說，保羅往馬其頓途中曾在特羅亞停留，並在那裡找到傳福音的機會，而《使徒行傳》略去了這次停留。在回程中，《使徒行傳》描述特羅亞有一群已經安頓下來的門徒，卻從未敘述他們的起源。兩份記載各自稍稍填補了對方的空白。",
      "letterSays": "保羅到特羅亞傳道，找到了機會，但因找不到提多而心中不安，便往馬其頓去；提多在那裡來到，帶來令人安慰的消息。",
      "actsSays": "使徒行傳20:1只說保羅離開以弗所往馬其頓去。幾個月後回程時，他在特羅亞與聚集擘餅的門徒一同度過了一週。",
      "howTheyFit": "《使徒行傳》預設特羅亞有一個教會，卻從未交代它如何開始；在更早的記載中，特羅亞只是一個渡口。書信提到去程時在那裡有傳福音的機會，提供了一個看似合理的開端，不過使徒行傳19:10暗示道早已傳遍亞細亞，特羅亞也包括在內。佩利指出，書信讓保羅在一趟旅程中停留特羅亞，《使徒行傳》則在另一趟旅程中讓他停留那裡，這是憑或然性而非明言事實的吻合。《使徒行傳》從未提到提多的名字，所以看不出它曾取材於這段經文。",
      "alternatives": [
        {
          "label": "書信作為路加的來源",
          "statement": "謝倫貝格指出，哥林多後書2:12證明保羅曾在特羅亞，並主張路加的路線大多是根據書信建構的，不過他也承認，回程航行中特羅亞一帶的詳細行程記錄可能另當別論。"
        },
        {
          "label": "只是那個顯而易見的港口",
          "statement": "特羅亞是亞細亞與馬其頓之間天然的港口，所以兩份文本無論如何都會提到它；這種吻合顯示的是一致性，而不是獨立的證明。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "第三次到來：一次未被記載、令人痛苦的哥林多之行？",
      "summary": "《哥林多後書》似乎暗示保羅曾兩次到過哥林多，但在那封信之前，《使徒行傳》只敘述建立教會時的那次停留。大多數註釋者推定有一次從以弗所出發、短暫而令人痛苦的探訪，是《使徒行傳》略去了的；佩利則算為三次準備前來的時機，其中包括一個取消了的計劃。《使徒行傳》對以弗所那幾年的簡短概述，為這樣一趟旅程留下了空間。",
      "letterSays": "保羅說他準備第三次前來，決意不再帶著憂愁來，並像第二次在場時那樣警告他們——這是一個有爭議的說法。",
      "actsSays": "《使徒行傳》敘述在哥林多建立教會、超過十八個月的停留，然後簡略概述在以弗所超過兩年的時間；它所記在希臘的三個月，通常被定在這封信之後。",
      "howTheyFit": "如果第二次探訪確實發生過，最合適的位置是在《使徒行傳》壓縮成寥寥數節的那幾年間，從以弗所快速橫渡過去（使徒行傳19:8-10；使徒行傳20:31）；而佩利的討論略過了的哥林多後書2:1，也切合一次不愉快的探訪。佩利聲稱《使徒行傳》交代了保羅所有的時間，這高估了它的完整程度。《使徒行傳》既沒有記載、也沒有排除這次探訪；它是從書信推論出來的，而少數人把它定在《哥林多前書》之前，而不是兩封書信之間。",
      "alternatives": [
        {
          "label": "準備前來，而非探訪（佩利）",
          "statement": "佩利追隨格勞秀斯，把「第三次」解作保羅第三次準備前來，把一個取消了的計劃（哥林多後書1:15-16）也算在內，並把哥林多後書13:2視為預期第二次在場。大多數現代註釋者認為這種解讀牽強。"
        },
        {
          "label": "組合而成的書信",
          "statement": "許多學者，包括弗尼什和斯羅爾，認為哥林多後書10至13章是另一封較後的書信。這樣，哥林多後書1:15-16就不能像佩利的論證所假定的那樣，確定哥林多後書13:1-2的意思，不過第二次探訪的推論仍然成立。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "七日的第一日與擘餅",
      "summary": "《哥林多前書》和《使徒行傳》都在保羅的教會中特別提到七日的第一日：保羅吩咐哥林多信徒在那一天把錢留出來，《使徒行傳》則記載特羅亞的信徒在那一天聚集擘餅。兩者都沒有說哥林多信徒在那一天聚會，所以這個關聯只具提示性，並非證明。",
      "letterSays": "保羅吩咐每個哥林多人每週在第一日把錢留出來，並責備他們在主的晚餐（餅和杯）聚會中的種種濫用。",
      "actsSays": "在特羅亞，信徒在七日的第一日聚會擘餅，保羅在半夜以後擘餅；更早時，耶路撒冷的信徒專心擘餅。",
      "howTheyFit": "兩份文本在一點上相交：兩者都把七日的第一日視為公元50年代與保羅有關的會眾中的一個標記。保羅選擇那一天把錢留出來，暗示這一天有反覆出現的意義，而《使徒行傳》則提供了在那一天的一次聚會，不過按猶太人的計日法，使徒行傳20:7可能指星期六晚上。保羅自己用擘餅指主的晚餐（哥林多前書10:16），這有利於把《使徒行傳》的說法讀作主的晚餐，不過使徒行傳2:46把它與在家中用餐連在一起。",
      "alternatives": [
        {
          "label": "實際用途，而非禮儀",
          "statement": "巴基奧基等人把哥林多前書16:2讀作在家中私下儲蓄，把使徒行傳20:7讀作一次性的星期六晚上告別聚會，所以兩者都不顯示定期在第一日敬拜；他們把這種做法定在較後的時期。"
        },
        {
          "label": "早期的每週慣例",
          "statement": "羅爾多夫主張，第一日的聚會可追溯到最早的教會，植根於復活後的顯現，而這些經文是其中最早的見證之一。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "《羅馬書》在希臘那三個月期間寫於哥林多",
      "summary": "《羅馬書》從未指明寫作地點，但其中的細節指向使徒行傳20:2-3所記在希臘的三個月期間的哥林多：保羅正要把馬其頓和亞該亞的捐項帶往耶路撒冷，舉薦鄰近堅革哩的非比，並轉達接待他的該猶和城中司庫以拉都的問安。",
      "letterSays": "保羅正要帶著馬其頓和亞該亞的捐項前往耶路撒冷，舉薦堅革哩教會的服事者非比，並轉達該猶、以拉都和提摩太的問安。",
      "actsSays": "保羅走遍馬其頓之後，在希臘住了三個月，正要開船往敘利亞時，一個陰謀使他折返經過馬其頓，趕著在五旬節前抵達耶路撒冷。",
      "howTheyFit": "每條線索都是間接的。堅革哩——使徒行傳18:18記保羅在那裡剪了頭髮——是哥林多東面的港口；哥林多前書1:14把一位該猶與哥林多連在一起；《羅馬書》把亞該亞的捐項視為已經預備好，而哥林多後書9:1-5仍在催促。羅馬書16:21轉達提摩太和所西巴德的問安，而使徒行傳20:4記提摩太和所巴特（大概與所西巴德是同一人）與保羅一同從希臘出發。使徒行傳20:2-3既沒有提到哥林多，也沒有提到捐項——捐項到使徒行傳24:17才浮現——所以看不出《使徒行傳》曾取材於《羅馬書》。",
      "alternatives": [
        {
          "label": "《使徒行傳》使用了保羅的書信",
          "statement": "理查德·佩爾沃等人主張路加使用了保羅的書信。按這個看法，《使徒行傳》所記在希臘的停留可能是《羅馬書》行程計劃的迴響，而這種一致只算一個見證，不算兩個。"
        },
        {
          "label": "羅馬書16章是另一份短箋",
          "statement": "有些人追隨T. W. 曼森，把羅馬書16章讀作寄往以弗所的另一份短箋，這在現今屬少數意見。這樣，非比、該猶和以拉都所定位的就是那份短箋，而不是第1至15章；後者的背景就只能單靠捐項計劃來確定。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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：保羅至今行程的最遠點",
      "summary": "在《哥林多後書》中，保羅把哥林多當作他的宣教已到達的界限，並希望在它以外的地區傳道。《使徒行傳》的行程與此相符：他在歐洲的第一趟旅程依次經過腓立比、帖撒羅尼迦、庇哩亞、雅典、哥林多，然後從哥林多的港口轉回東方。由於措辭籠統，而且主要關乎宣教的範圍，這個巧合的分量很輕。",
      "letterSays": "保羅說神分派給他的工場遠及哥林多，並希望隨著他們的信心增長，他可以在他們以外的地區傳福音。",
      "actsSays": "保羅在歐洲的第一趟旅程，從腓立比經帖撒羅尼迦、庇哩亞和雅典到哥林多——他停留最久的地方——然後開船東行。後來他決意要去看羅馬。",
      "howTheyFit": "佩利認為，這個說法適用於哥林多，卻不適用於腓立比或帖撒羅尼迦，因為保羅從那兩處又走得更遠；而《使徒行傳》的路線雖是為了別的原因而記述，卻使哥林多成為轉折點。但帖撒羅尼迦以西和西北的地區同樣未曾去過，而且保羅描述的是分派給他的工場，不是里程。那些以外的地區可能是羅馬和西班牙（使徒行傳19:21；羅馬書15:24-28），也可能是以利哩古（羅馬書15:19）等巴爾幹地區，而使徒行傳20:1-2所記的馬其頓之行或許曾到達那裡。",
      "alternatives": [
        {
          "label": "宣教工場，而非行程",
          "statement": "許多現代讀者把這段經文看作關於神分派給保羅的範圍的主張，用來回應侵入這範圍的對手。按這種讀法，它對他行程的範圍說明不多。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "本人軟弱、拙於言辭，對照《使徒行傳》中的演說家",
      "summary": "保羅在哥林多的批評者認為他本人不起眼、口才拙劣，而他也承認自己沒有受過言語訓練；然而《使徒行傳》大多把他描繪成一位大膽而有效的演說家。這種張力是真實的，但有限：書信轉述的是對手的指控，以及演說家常作的一種自謙聲明；而《使徒行傳》的講辭經過濃縮，帶有路加的文風，並著重效果多於修飾。",
      "letterSays": "批評者說他的信很有分量，本人在場時卻很軟弱，說話也很差勁；保羅引述了說他見面時卑微的指控，並承認自己在言語上欠缺技巧，但在知識上並非如此。",
      "actsSays": "路司得人稱保羅為希耳米，因為他是主要發言的人；《使徒行傳》讓他在雅典以及在腓力斯和亞基帕面前發表正式的講辭，不過有些雅典哲學家輕蔑地稱他為胡言亂語的人。",
      "howTheyFit": "這兩幅圖像不一定互相排斥。哥林多後書10:10轉述的是懷有敵意的批評者，他們大概是以專業標準來評判；保羅的讓步用了一個指外行人的詞，而哥林多前書2:1-4說他在哥林多刻意避免雄辯的口才。《使徒行傳》著重效果多於修飾，而且本身也記載了在雅典受到的嘲笑（使徒行傳17:18）。它的講辭經過濃縮，並帶有路加的文風，正如古代史家撰寫講辭的做法；許多人認為這些講辭概括了保羅所說的內容，但它們無法顯示他說話時聽起來是怎樣的。",
      "alternatives": [
        {
          "label": "真正的差異",
          "statement": "批判學者常看到一道真實的鴻溝：《使徒行傳》把保羅塑造成路加的讀者會欣賞的雄辯演說家，而書信所顯示的，卻是一位連他自己帶領歸信的人也可能輕視的講者。按這個看法，《使徒行傳》把保羅理想化了。"
        },
        {
          "label": "刻意拒絕修辭",
          "statement": "另有人主張，書信本身就具有高超的修辭技巧，所以保羅的自謙聲明是刻意拒絕浮華的詭辯派風格，而不是承認軟弱；這會使兩幅畫像更為接近。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅宣教中的神蹟奇事——雖然在哥林多一件也沒有記載",
      "summary": "保羅的書信和《使徒行傳》都同意，他向外邦人的宣教伴隨著奇蹟：《羅馬書》和《哥林多後書》使用「神蹟奇事」這個成對的說法，而《使徒行傳》也把這個說法用在保羅和巴拿巴身上。然而，《使徒行傳》沒有記載在哥林多發生的任何奇蹟，而保羅卻說那裡曾有這樣的神蹟。這種一致關乎的是這項聲稱；奇蹟是否確實發生，則是進一步的判斷。",
      "letterSays": "保羅說基督藉著他，以神蹟、奇事和聖靈的大能行事；他提醒哥林多信徒，使徒的神蹟曾在他們中間行出來，並提到加拉太人中間的奇蹟。",
      "actsSays": "主藉著保羅和巴拿巴在以哥念施行神蹟奇事；他們在耶路撒冷報告這樣的神蹟；《使徒行傳》並敘述在路司得、以弗所和馬耳他的醫治。",
      "howTheyFit": "保羅向曾經見過這些奇蹟的讀者提出這項聲稱（哥林多後書12:12；加拉太書3:5，也許就是使徒行傳14章的那些教會），也向一個他尚未探訪過的教會提出（羅馬書15:18-19）。書信沒有敘述任何具體的奇蹟，所以《使徒行傳》的故事不可能出自書信；而《使徒行傳》沒有記載在哥林多的任何奇蹟，所以它也不只是在為書信作例證。這個成對的說法是聖經中常見的慣用語，所以措辭相同並不顯示依存關係。批評者常認為《使徒行傳》的某些奇蹟，例如那些用來醫病的布，是被誇大了的。",
      "alternatives": [
        {
          "label": "被誇大的傳統",
          "statement": "許多批判學者接受保羅曾被認為行過醫治，但把《使徒行傳》的記載——例如從他身上拿去的布——視為傳說性的增添，並把保羅自己的提述讀作靈恩上的聲稱，而不是經過核實的事件。"
        },
        {
          "label": "對手的標準",
          "statement": "有些人把「使徒的神蹟」讀作保羅的對手所用的口號，他勉強回應，轉而強調軟弱；所以奇蹟在他的自我理解中，並不如《使徒行傳》所暗示的那麼重要。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "來自同胞和外邦人的危險；暴動",
      "summary": "《哥林多後書》列出來自保羅同胞和外邦人的危險、城裡和曠野的危險，以及暴動。《使徒行傳》在許多地方顯示同樣的模式：從彼西底的安提阿到哥林多的猶太人反對，以及腓立比和以弗所的外邦人群眾。兩者的一致在於模式；書信中江河和強盜的危險，在《使徒行傳》中沒有對應。",
      "letterSays": "在種種艱難中，保羅列出多次的行程，江河、強盜、本國同胞和外邦人的危險，城裡、曠野和海中的危險，還有鞭打、監禁和暴動。",
      "actsSays": "猶太人在耶路撒冷設計謀害保羅，並從彼西底的安提阿到哥林多煽動反對；外邦人群眾在腓立比和以弗所暴動，攻擊他和他的同伴。",
      "howTheyFit": "《使徒行傳》為書信中的好幾個類別提供了實例，而書信則以保羅自己的口吻證實了《使徒行傳》所敘述的模式：來自猶太人和外邦人兩方面的反對，而且常常是在城裡。同一封信提到的五次會堂鞭刑（哥林多後書11:24），《使徒行傳》從未提及，這顯示猶太人的敵意並不只是路加的主題，不過《使徒行傳》反覆出現的場景可能經過程式化處理。江河和強盜的危險常被連繫到從別加往彼西底的安提阿的路上（使徒行傳13:14），但《使徒行傳》沒有記載這類事件。",
      "alternatives": [
        {
          "label": "路加的框架",
          "statement": "有些批評者，例如傑克·T·桑德斯，認為《使徒行傳》中反覆由猶太人煽動暴動，是路加強加的一種論戰模式；所以，即使保羅證實了一般性的反對，個別場景仍可能經過程式化處理。"
        },
        {
          "label": "慣用的清單",
          "statement": "艱難清單是道德家之間的一種文學體裁，所以這些類別可能是修辭性、概括性的，而不是具體事件的記錄；這使它與《使徒行傳》的任何對應本質上都是鬆散的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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《使徒行傳》所記更多的監禁",
      "summary": "保羅的書信聲稱的監禁次數，多於《使徒行傳》所敘述的。保羅寫《哥林多後書》和《羅馬書》時，把監禁列為他所受的艱難之一，並提到兩位與他一同坐監的人的名字，然而到那時為止，《使徒行傳》只記載了在腓立比監獄中的一夜。《使徒行傳》是有所選擇，而不是自相矛盾；後來《革利免一書》更說保羅曾被監禁七次。",
      "letterSays": "保羅在耶路撒冷被捕之前寫信，把監禁列為他的艱難之一，聲稱自己比對手坐監更多，並問候安多尼古和猶尼亞這兩位與他一同坐監的人。",
      "actsSays": "在那次被捕之前，《使徒行傳》只敘述了一次監禁，就是與西拉在腓立比過了一夜；在耶路撒冷、凱撒利亞和羅馬的長期羈押，則發生在這些書信寫成之後。",
      "howTheyFit": "《使徒行傳》從未聲稱列出每一項艱難，所以書信中較多的次數與它所說的並無矛盾。兩封書信都無爭議，而且早於《使徒行傳》，所以這個落差顯示了《使徒行傳》的選擇性有多大。後來的傳統走得更遠：寫於羅馬、通常定於一世紀末左右的《革利免一書》5，說保羅曾被監禁七次，比《使徒行傳》所顯示他一生的監禁還多，不過這數字可能是約數或具象徵性。",
      "alternatives": [
        {
          "label": "在以弗所的監禁",
          "statement": "鄧肯等人根據在亞細亞所遭遇的致命苦難（哥林多後書1:8-10）和與野獸搏鬥（哥林多前書15:32），重構了一次在以弗所的監禁。使徒行傳19章顯示那裡有危險，卻沒有被捕的記載，也沒有任何資料直接證實這次監禁。"
        },
        {
          "label": "較寬鬆的意思",
          "statement": "羅馬書16:7可能是指安多尼古和猶尼亞曾分別坐監，而不是與保羅一同坐監，也可能是比喻性地使用「被擄」一詞。《哥林多後書》中複數的「監禁」仍然存在，而且無論哪種讀法都不會與《使徒行傳》產生衝突。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "先是猶太人：會堂傳道與五次鞭刑",
      "summary": "書信和《使徒行傳》都同意，保羅這位外邦人的使徒，一直向猶太人伸出手。《羅馬書》讓福音優先臨到猶太人；《使徒行傳》顯示保羅在一個又一個城市都從會堂開始。《哥林多後書》補充了《使徒行傳》從未提及的五次由猶太人所施的鞭刑，這或許證實了他與會堂的持續接觸，不過這些鞭刑發生在哪裡則有爭論。",
      "letterSays": "《羅馬書》讓福音優先臨到猶太人；這位外邦人的使徒盼望救他同胞中的一些人，並遷就猶太人；猶太人五次打他三十九下。",
      "actsSays": "在一個又一個城市，保羅先在會堂傳道，說道必須先傳給猶太人，遭到反對時就轉向外邦人；沒有記載猶太人鞭打他。",
      "howTheyFit": "書信讓猶太人居優先，並顯示保羅尋求他們；《使徒行傳》把這一點變成反覆出現的先到會堂的模式。羅馬書1:16和使徒行傳13:46都有猶太人優先的觀念，所以《使徒行傳》在這裡可能反映了源自保羅的傳統。《使徒行傳》所沒有的鞭刑是獨立的資料：如果這些是會堂的懲戒，保羅就一直進入會堂並接受它們的管轄，正如《使徒行傳》所暗示的；而《使徒行傳》本身也顯示會堂懲罰信徒（使徒行傳22:19；使徒行傳26:11）。",
      "alternatives": [
        {
          "label": "路加的模式",
          "statement": "許多批評者把反覆出現的先會堂、後外邦人的次序，讀作路加的神學框架，而不是記錄；而加拉太書2:7-9把保羅分派給外邦人，把彼得分派給受割禮的人，這或許暗示他在會堂的工作比《使徒行傳》所描繪的少。"
        },
        {
          "label": "在猶太的鞭刑",
          "statement": "厄勒主張，散居各地的會堂在法律上不能施行體罰，所以鞭刑是猶太或加利利的地方法庭判處的；若是這樣，這些鞭刑就不大能說明《使徒行傳》所描述的那些城市中的會堂傳道。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "馬耳他之前的三次船難，都不見於《使徒行傳》",
      "summary": "到寫《哥林多後書》的時候，保羅已經遇過三次船難，並在深海裡過了一日一夜。《使徒行傳》敘述了好幾次較早的航程，卻沒有船難；它唯一記載的船難在馬耳他，是多年以後的事。《使徒行傳》是沉默而非矛盾，並為這些船難留下空間。",
      "letterSays": "在種種艱難中，保羅算進三次船難、在深海裡的一日一夜，以及海中的危險，這一切都在寫這封信之前。",
      "actsSays": "《使徒行傳》記載了較早往返塞浦路斯、旁非利亞、馬其頓和敘利亞的渡海航程，沒有提到任何意外；它唯一的船難發生在馬耳他，是在《哥林多後書》寫成多年以後。",
      "howTheyFit": "兩邊的數目從不衝突：《使徒行傳》在《哥林多後書》之前沒有記載船難，所以三次未被記載的船難與它毫無矛盾，加上馬耳他則至少有四次。《使徒行傳》很快帶過一些漫長的時期，例如巴拿巴去把保羅找來之前，他在大數的那些年，為未被記載的航程留下空間；佩利認為有些船難就發生在那時，這是推測。《哥林多後書》本身暗示了一次《使徒行傳》沒有記載的第二次哥林多之行（哥林多後書2:1；哥林多後書13:1），大概是從以弗所經海路前往的。",
      "alternatives": [
        {
          "label": "程式化的清單",
          "statement": "這份清單位於保羅自己稱為愚妄的誇口之中（哥林多後書11:16-21），可能經過修辭塑造，所以其中的數字不必過分追究。即使如此，《使徒行傳》中也沒有任何內容與之矛盾。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "捐項：在書信中居中心位置，在《使徒行傳》中只是順帶一提",
      "summary": "《羅馬書》、《哥林多前書》和《哥林多後書》把為耶路撒冷貧窮信徒籌集的捐項當作一項重大工作；《使徒行傳》敘述了運送捐項的那趟旅程，卻沒有說明旅程的目的。只有在保羅於腓力斯面前申辯時，《使徒行傳》才提到他帶著賙濟窮困者的捐項和供物前來。這句順帶的話與書信相符，卻看不出是刻意要與書信吻合。",
      "letterSays": "保羅正把馬其頓和亞該亞的捐項帶給耶路撒冷的貧窮信徒，這是外邦人所欠的債；哥林多被吩咐每週儲存，《哥林多後書》則催促他們把它完成。",
      "actsSays": "《使徒行傳》敘述往耶路撒冷的旅程，卻沒有說明其目的；直到在腓力斯面前，保羅才提到自己過了幾年後，帶著賙濟本國窮人的捐項和供物前來。",
      "howTheyFit": "《羅馬書》指明了款項、捐獻者和旅程；《使徒行傳》提供了旅程，並在幾章之後順帶提到一些捐項，而這些捐項正可由那次捐項計劃來解釋。佩利判斷，沒有讀者會懷疑這句話是為了補足敘事的遺漏而加上的。它的措辭與書信不同，這符合——雖然不能證明——它出自獨立的知識。使徒行傳11:27-30的饑荒救濟是較早的另一筆捐獻。",
      "alternatives": [
        {
          "label": "另一筆捐獻",
          "statement": "使徒行傳24:17說的是給保羅本國的捐項和供物，也許是聖殿的獻祭（參使徒行傳21:26），而書信則把款項指定給貧窮的信徒；有些人懷疑路加指的是那次捐項，或認為他為了一位總督而改寫了它。"
        },
        {
          "label": "刻意淡化",
          "statement": "《使徒行傳》中以第一人稱敘述的人參與了這趟旅程（使徒行傳20:5-6），所以它的沉默看來是有意的；如果路加也知道這些書信，正如佩爾沃所主張的，那句順帶的提述就可能是經過控制的，而非偶然。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "攜帶捐項的教會代表與使徒行傳20:4的名單",
      "summary": "《哥林多前書》和《哥林多後書》計劃讓教會選出的同伴與捐項同行，好叫沒有人能在錢財上指控保羅。使徒行傳20:4沒有說明原因，列出七個來自不同地區的人陪同保羅從希臘出發，後來又記其中一人在耶路撒冷。書信或許能解釋《使徒行傳》所記的這一行人，不過《使徒行傳》從未稱他們為代表。",
      "letterSays": "哥林多要認可遞送捐項的人；一位由眾教會選出的弟兄，與其他使者一同和保羅同行，好叫沒有人能在他經手款項的事上挑剔他。",
      "actsSays": "《使徒行傳》沒有解釋，就記七個人陪同保羅往亞細亞去：庇哩亞人所巴特、帖撒羅尼迦人亞里達古和西公都、特庇人該猶、提摩太，以及亞細亞人推基古和特羅非摩。",
      "howTheyFit": "書信能解釋《使徒行傳》沒有解釋的事：為什麼在這個時刻，有來自不同地區的人與保羅同行。哥林多後書9:4預期有馬其頓人與保羅一同到哥林多；《使徒行傳》列出與他一同離開希臘的馬其頓人，後來又記特羅非摩在耶路撒冷，亞里達古則在往羅馬的航程上。這些家鄉和這個組合不可能取自書信，雖然其中好幾個名字在書信中出現。《使徒行傳》從未稱這些人為代表，所以這種認定只是推論，不過是被廣泛接受的推論。",
      "alternatives": [
        {
          "label": "一同旅行的團隊",
          "statement": "《使徒行傳》可能只是列出保羅一同旅行的團隊；它從未提到錢財，也沒有稱他們為使者。"
        },
        {
          "label": "有意的省略",
          "statement": "《使徒行傳》中以第一人稱敘述的人加入了這趟旅程（使徒行傳20:5-6），而《使徒行傳》後來也提到捐項（使徒行傳24:17），所以這份沒有解釋的名單，可能反映了有意省略錢財的選擇，而不是不知情。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "書信中的捐獻教會，對照使徒行傳20:4中的同伴",
      "summary": "書信中提到的捐獻教會，與使徒行傳20:4所列的同伴並不相符。書信強調馬其頓和亞該亞，也提到加拉太；《使徒行傳》列出來自馬其頓、特庇和亞細亞的人，另加提摩太，卻沒有來自亞該亞或腓立比的人。兩份文本都沒有解釋這個差異，所以它仍是一個懸而未決的張力，而不是矛盾。",
      "letterSays": "《羅馬書》指名馬其頓和亞該亞為捐獻者；《哥林多前書》說加拉太的眾教會也得到同樣的吩咐；《哥林多後書》稱讚馬其頓人的慷慨，以及亞該亞從去年起就已預備好。",
      "actsSays": "使徒行傳20:4列出來自馬其頓的庇哩亞和帖撒羅尼迦的同伴、特庇人該猶、提摩太，以及兩個亞細亞人，卻沒有來自哥林多或亞該亞其他地方的人，也沒有來自腓立比的人。",
      "howTheyFit": "如果使徒行傳20:4列的是代表，那麼對應並不完整。《羅馬書》和《哥林多後書》所強調的捐獻者亞該亞沒有具名的代表，腓立比也沒有；而從未被稱為捐獻者的亞細亞卻派出兩人。加拉太或許在兩邊都有出現——透過特庇人該猶，也許還有與路司得有關的提摩太（使徒行傳16:1-2）——前提是書信指的是羅馬行省，不過《羅馬書》沒有提到它。連該猶也不確定：伯撒抄本把他寫成來自多貝魯斯的馬其頓人，而使徒行傳19:29也提到一位馬其頓人該猶。",
      "alternatives": [
        {
          "label": "不是代表名單",
          "statement": "《使徒行傳》列的可能是一同旅行的同伴，而不是代表。哥林多的捐項可能由保羅本人帶去（哥林多前書16:4），或由哥林多後書8:16-23中的弟兄們帶去，而在腓立比加入的第一人稱敘述者，或許就代表腓立比。"
        },
        {
          "label": "參與情況有變",
          "statement": "《羅馬書》可能只提到最近的捐獻者，或者加拉太在《加拉太書》背後的危機之後退出了，而亞細亞的信徒可能在沒有成為正式捐獻者的情況下加入。這些都無法證明。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "耶路撒冷會接受這份捐項嗎？《使徒行傳》從未交代",
      "summary": "在旅程開始前，保羅請羅馬的信徒禱告，求耶路撒冷的信徒接納他的服事，這暗示他確實有疑慮。《使徒行傳》描述了一次熱情的接待，但很快就被遵守律法的信徒對保羅的猜疑所蓋過，而且從未說捐項已經交付或被接受。《羅馬書》顯示了這份憂慮；《使徒行傳》顯示了當時的氣氛，卻沒有顯示結果。",
      "letterSays": "保羅請羅馬的信徒禱告，求他為耶路撒冷所作的服事能蒙那裡的信徒接納，暗示他並不確定會如此。",
      "actsSays": "保羅受到歡迎，他的報告也受到稱讚；雅各和眾長老轉述熱心律法的信徒中間的猜疑，並請他為四個人支付還願的費用。沒有提到捐項。",
      "howTheyFit": "《羅馬書》顯示旅程之前的憂慮；《使徒行傳》顯示一次隨即被猶太信徒對保羅的猜疑籠罩的歡迎，而這種氣氛足以合理解釋保羅的疑慮。佩利認為，使徒行傳21:21的謠言，正是《羅馬書》關於律法的教導會引起的。《使徒行傳》從未報告交付捐項，所以捐項是否被接受無從得知；這種吻合建基於對一段沉默的解讀。",
      "alternatives": [
        {
          "label": "已被接受，只是沒有報告",
          "statement": "路加可能沒有敘事上的需要去報告一次順利的交付。使徒行傳21:17的歡然接待可能就包含了這件事，而保羅後來提到捐項（使徒行傳24:17），也暗示他把捐項帶來了。"
        },
        {
          "label": "被拒絕或被挪用",
          "statement": "另有人推斷，捐項受到冷淡對待或被拒絕，而路加選擇不記載；或提出還願的費用是作為妥協而從這筆款項中支付的。沒有任何文本說過其中任何一種情況。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "對捐項的沉默，作為其他書信的定年線索",
      "summary": "只有《羅馬書》、《哥林多前書》和《哥林多後書》清楚提到保羅為耶路撒冷籌集的捐項；加拉太書2:10最多只是暗指。其他書信都沉默不語，即使其中出現馬其頓的捐獻者、提多（哥林多後書8章中負責組織捐項的人）或使徒行傳20:4中的旅伴。這種沉默適合寫於捐項之前或之後的書信，但它只是一個薄弱的默證。",
      "letterSays": "除了《羅馬書》、《哥林多前書》、《哥林多後書》，或許還有《加拉太書》之外，每封書信都沉默不語，雖然《腓立比書》討論了給保羅的饋贈，《歌羅西書》也提到推基古和亞里達古的名字。",
      "actsSays": "《使徒行傳》從未提到捐項，只在保羅受審時提到給他本國的捐項。推基古和亞里達古與他一同離開希臘；亞里達古也曾在以弗所，並坐船往羅馬。",
      "howTheyFit": "《帖撒羅尼迦前書》在帖撒羅尼迦的宣教後不久寫成（帖撒羅尼迦前書3:6；使徒行傳18:5），早於保羅組織捐項的以弗所時期（哥林多前書16:1-8），所以它的沉默是意料中事。《腓立比書》雖有馬其頓的捐獻（哥林多後書8:1-5）卻保持沉默，這適合較後期在羅馬的背景，正如施內勒所主張的。至於《歌羅西書》，亞里達古既適合以弗所的背景，也適合羅馬的背景：《使徒行傳》記他在以弗所（使徒行傳19:29），也在往羅馬的航程上（使徒行傳27:2）。而且保羅不必處處提到捐項：羅馬書15:26就略去了加拉太（哥林多前書16:1）。",
      "alternatives": [
        {
          "label": "在以弗所的監禁",
          "statement": "《腓立比書》可能寫於捐項開始之前在以弗所的一次監禁期間，或者保羅只是沒有理由在那封信中提到它；無論按哪種看法，這種沉默都不能為任何書信定年。"
        },
        {
          "label": "較後期的書信",
          "statement": "如果《歌羅西書》、《以弗所書》和教牧書信出自保羅身後的作者，或寫於《使徒行傳》結束之後，那麼捐項早已完成，它的缺席也就沒有定年的分量。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "對猶太不信者的恐懼，以及《使徒行傳》所敘述的危險",
      "summary": "《羅馬書》請人禱告，求保羅脫離猶太不信的人。《使徒行傳》雖沒有重複這措辭，卻顯示危險在那趟旅程中逐漸逼近，最後真的臨到：每座城都有警告、聖殿中的暴動、一個發誓要殺他的陰謀，以及一次預謀的埋伏。他獲救了，卻是被把他扣押為囚犯的羅馬士兵所救。",
      "letterSays": "保羅請羅馬的信徒禱告，求他脫離猶太不信的人，求耶路撒冷的聖徒接納他的服事，並求他能滿心喜樂地到達羅馬。",
      "actsSays": "在希臘有陰謀；在米利都轉述的警告，以及在推羅和凱撒利亞發出的警告；聖殿中的暴動；四十多人發誓要殺他；後來又有埋伏的計劃。",
      "howTheyFit": "兩份記載沒有共同的措辭，卻描述同一趟旅程和同一份恐懼。佩利指出，保羅在米利都聽來比在《羅馬書》中更為憂慮；如果《使徒行傳》提到的警告是在途中陸續到來的，這正是意料中事。《使徒行傳》接著提供了《羅馬書》無從知道的事：這份恐懼證明是有根據的，而千夫長的部隊救了保羅（使徒行傳23:27），卻把他羈押了好幾年。《使徒行傳》從未說聖徒是否接受了捐項——那是《羅馬書》的第二項憂慮；它顯示了歡然的接待，卻也顯示了對保羅的猜疑（使徒行傳21:17-24）。",
      "alternatives": [
        {
          "label": "文學上的依存",
          "statement": "如果路加知道保羅的書信，正如一些人所主張的，羅馬書15:31就可能塑造了《使徒行傳》中危險逐步加劇的故事，這種一致也就不是獨立的證據。"
        },
        {
          "label": "可預見的危險",
          "statement": "耶路撒冷對保羅的敵意是可預見的，所以書信中一般性的恐懼與《使徒行傳》中關於危險的故事可以一致，卻不能證實對方的細節。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "盼望中的羅馬之行，與以囚犯身分抵達",
      "summary": "《羅馬書》計劃在前往西班牙途中，自由、喜樂而短暫地探訪羅馬。《使徒行傳》則記保羅多年後才以囚犯身分到達那裡，此前經歷了被捕、兩年拘押和海難，最後留下他仍在看守之下。計劃不是報告，所以這並非矛盾；但書信的盼望並沒有照所寫的實現。",
      "letterSays": "保羅早就盼望探訪羅馬，分享屬靈的恩賜，在那裡傳福音並得到舒暢；他打算把帶往耶路撒冷的捐項送到之後，短暫停留，再往西去。",
      "actsSays": "保羅在耶路撒冷被捕，在凱撒利亞被拘押兩年，遭遇海難，在看守之下抵達羅馬；信徒在路上迎接他，他在那裡傳道兩年。",
      "howTheyFit": "《羅馬書》陳述的是意圖；《使徒行傳》報告的是結果，兩者之間的落差符合一封寫於事件之前的書信。有些盼望以改變了的形式實現：信徒出來迎接保羅，他因此受到鼓舞（使徒行傳28:15）；他在羅馬傳道，沒有人禁止（使徒行傳28:31），正如羅馬書1:15所願。佩利主張，讀過《使徒行傳》的偽作者，不會給保羅安排這些如此明顯被推翻的盼望。",
      "alternatives": [
        {
          "label": "《使徒行傳》中單薄的羅馬教會",
          "statement": "在使徒行傳28:15之後，羅馬的信徒從故事中消失；羅馬的猶太領袖說，沒有收到關於保羅的信，也沒有聽到關於他的報告（使徒行傳28:21-22）。對於《羅馬書》所寫給的那個教會，這是一種令人費解的沉默。"
        },
        {
          "label": "論證的限度",
          "statement": "這種不吻合顯示《羅馬書》不是根據《使徒行傳》寫成的，但單憑這一點並不能顯示《使徒行傳》對抵達的記述在細節上準確。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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：《羅馬書》宣布，《使徒行傳》未提",
      "summary": "《羅馬書》兩次宣布要往西班牙宣教；《使徒行傳》從未提及西班牙，結尾時保羅在羅馬受看守已有兩年。他是否去過，取決於後來的證據：《革利免一書》說他到達了西方的盡頭，《穆拉托利殘篇》則說路加略去了他往西班牙的旅程。兩者都具提示性，但都不是決定性的。",
      "letterSays": "保羅說他在這些地區的工作已經完成；一旦把捐項送到耶路撒冷，他就會在往西班牙的途中探訪羅馬。",
      "actsSays": "《使徒行傳》記保羅計劃先往耶路撒冷，再往羅馬，從未提到西班牙；他告訴以弗所的長老，他們不會再見到他，而《使徒行傳》結束時他仍在羅馬受看守。",
      "howTheyFit": "《使徒行傳》的沉默符合它的結尾：全書在保羅的案件判決之前就停下，所以任何後來的旅程都落在它的範圍之外。佩利用這項差異反駁抄襲之說：如果《羅馬書》取材自《使徒行傳》，為何加上西班牙？如果《使徒行傳》取材自《羅馬書》，為何把它刪去？保羅是否到過西班牙，取決於《革利免一書》5——通常定於一世紀末前後——以及《穆拉托利殘篇》，而後者的年代和來源都有爭議。",
      "alternatives": [
        {
          "label": "沒有西班牙之行",
          "statement": "保羅可能在羅馬的拘押之後就死了。《革利免一書》的說法可能只是修辭，或是從東方眼中看羅馬；而穆拉托利的說法可能是從羅馬書15章或偽經《彼得行傳》推斷出來的。"
        },
        {
          "label": "獲釋並重返東方",
          "statement": "如果教牧書信出自保羅，並且寫於《使徒行傳》之後，那麼他曾獲釋並回到愛琴海一帶（提摩太前書1:3；提摩太後書4:20），儘管有使徒行傳20:25；往西班牙的探訪或許也能放得進去，但沒有一封書信提到。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "從耶路撒冷轉到以利哩古",
      "summary": "《羅馬書》說保羅已經完成了從耶路撒冷轉到以利哩古的傳道，而《使徒行傳》從未提到這個地區。《使徒行傳》所記第一條馬其頓路線留在東部，但它後來報導保羅走遍那一帶地方才到希臘，這就為向西推進留下了空間。這種吻合只是相容，而非印證。",
      "letterSays": "保羅說他已經從耶路撒冷起，繞行直到以利哩古，完成了傳福音的工作，並選擇在基督還未為人所知的地方傳。",
      "actsSays": "《使徒行傳》追溯保羅從腓立比經帖撒羅尼迦和庇哩亞到雅典，後來只說他走遍馬其頓，勉勵信徒，然後到了希臘。",
      "howTheyFit": "以利哩古在西北面與馬其頓接壤。《使徒行傳》的第一條路線讓保羅留在馬其頓東部，隨後南下，因此佩利把任何接近以利哩古的行程放在後來那次馬其頓巡行中，即寫《羅馬書》前不久。既然《使徒行傳》從未提到以利哩古，《羅馬書》不可能是從《使徒行傳》取得這個名字的。但《使徒行傳》對那次巡行的概述太簡短，既不能證實也不能排除一次到訪。",
      "alternatives": [
        {
          "label": "邊界，而非行省",
          "statement": "保羅的意思可能是到達了以利哩古的邊界，而不是進入其境內，正如佩利所想。這縮小了這項說法，卻沒有縮小差距：《使徒行傳》仍沒有敘述任何往西走得那麼遠的路線。"
        },
        {
          "label": "修辭性的概括",
          "statement": "這句話可能是對整個東方宣教工作的修辭性概括，而不是行程表，所以無論《羅馬書》還是《使徒行傳》，都不能確定保羅實際到過的最西點。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "非比與堅革哩港",
      "summary": "《羅馬書》推薦非比，她是堅革哩教會的服事者；堅革哩是哥林多的東港。《使徒行傳》只提到堅革哩一次：保羅因許過願，在那裡剪了頭髮，然後坐船往敘利亞去。兩者都符合同一個哥林多背景，看不出有借用的跡象；但這個港口本是往東最自然的出路，所以這項關聯有限。這種地理上的吻合，並不能獨立證實其中任何一件事。",
      "letterSays": "保羅推薦非比，她是堅革哩教會的服事者（diakonos），曾幫助許多人，也幫助過保羅；他請羅馬的信徒接待她、幫助她。",
      "actsSays": "保羅第一次在哥林多逗留結束時，因為許過願，在堅革哩剪了頭髮，然後和百基拉、亞居拉坐船往敘利亞去。",
      "howTheyFit": "《羅馬書》提到堅革哩有一個教會，再加上羅馬書16:23，顯示這封信的背景在哥林多；《使徒行傳》則顯示保羅多年前曾使用這個港口，卻沒有提到那裡有信徒。兩項細節都不能解釋對方：許願與非比無關，《羅馬書》也沒有提到早先那次離開。佩利問：兩位作者有沒有可能從對方的記載中捏造出自己那項細節？這種吻合符合背景，卻不能印證事件。",
      "alternatives": [
        {
          "label": "依賴還是地理",
          "statement": "如果路加知道《羅馬書》，羅馬書16:1可能為他提供了堅革哩，儘管許願的故事與非比毫無關聯；而且任何把保羅放在哥林多的作者，都可能提到它的東港。"
        },
        {
          "label": "誰的願",
          "statement": "使徒行傳18:18的希臘文也可以——雖然較不自然——解作剪頭髮的是亞居拉而不是保羅；無論哪一種，《使徒行傳》都把保羅一行人放在堅革哩。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅寫《羅馬書》時有誰在他身邊：提摩太、所西巴德、耶孫等人",
      "summary": "《羅馬書》轉達保羅同伴的問候，其中包括提摩太和所西巴德。使徒行傳20:4列出不久之後與保羅一起從希臘出發的人，其中包括提摩太和庇哩亞人所巴特，後者很可能就是所西巴德。這項重疊是真實的，但有限；其他被提出的對應——耶孫、該猶和路求——不是不確定，就是不太可能。",
      "letterSays": "提摩太、路求、耶孫和所西巴德問候羅馬的信徒，還有代筆的德丟、接待全教會的該猶、城內司庫以拉都和括土。",
      "actsSays": "保羅離開希臘時，同行的有庇哩亞人所巴特、帖撒羅尼迦人亞里達古和西公都、特庇人該猶、提摩太，以及亞細亞人推基古和特羅非摩。",
      "howTheyFit": "《羅馬書》從未說明寫於何時何地；佩利是藉著比較羅馬書15:25-26與致哥林多的書信以及使徒行傳20:1-3來推定它的年代，所以這項對應有一部分是建立在《使徒行傳》之上的。按照這個年代推定，提摩太在場是吻合的（哥林多後書1:1；使徒行傳20:4），而所西巴德是所巴特的較完整寫法。耶孫可能是保羅在帖撒羅尼迦的接待者，路求可能是古利奈人路求，但兩者都不確定。佩利判斷，這項重疊大約正是真實情況會產生的程度，而少於刻意設計會產生的程度。",
      "alternatives": [
        {
          "label": "佩利較完整的名單",
          "statement": "佩利把該猶算作第三個對應，又猜想路求是否就是路加。但保羅的接待者很可能是哥林多的該猶（哥林多前書1:14），而且歌羅西書4:10-14似乎把路加算作外邦人，這與保羅的親屬路求不同。"
        },
        {
          "label": "保羅平常的圈子",
          "statement": "提摩太是保羅經常的同伴，所巴特又是常見的名字，所以這項重疊或許只顯示兩份文本都認識保羅的圈子，而不是各自獨立地確定了同一時刻。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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：《使徒行傳》中保羅的助手與《羅馬書》中的城內司庫",
      "summary": "可能是同一個人，但未經證實。《使徒行傳》提到以拉都是保羅從以弗所和提摩太一起差往馬其頓的助手；《羅馬書》很可能是在下一次到訪時於哥林多寫成，信中轉達城內司庫以拉都的問候；《提摩太後書》說以拉都留在哥林多。佩利把這些讀作同一個哥林多人，但《使徒行傳》從未把它所說的以拉都與哥林多聯繫起來。",
      "letterSays": "《羅馬書》轉達城內司庫以拉都的問候，並列的還有保羅的接待者該猶；《提摩太後書》報導以拉都留在哥林多。",
      "actsSays": "保羅在以弗所差遣他的兩個助手提摩太和以拉都先往馬其頓去，自己暫時留在亞細亞，隨後經過馬其頓到希臘。",
      "howTheyFit": "如果是同一個人，各部分就能吻合：以拉都先往馬其頓，保羅隨後到希臘，而很可能寫於哥林多的《羅馬書》發現以拉都在那裡擔任公職。佩利把《提摩太後書》中以拉都留在哥林多的記載理解為那裡是他的家，儘管佩利自己把這項記載放在《使徒行傳》結束之後的一次旅程中。這項關聯也倚賴《提摩太後書》，而許多人懷疑它的作者歸屬；《使徒行傳》也從未把它所說的以拉都與哥林多或公職聯繫起來。",
      "alternatives": [
        {
          "label": "不同的人",
          "statement": "《使徒行傳》的以拉都是隨行助手，《羅馬書》的則是現任的城市官員，很難自由出行；這個名字在以弗所也有顯要人物用過，而《使徒行傳》從未把它所說的以拉都與哥林多聯繫起來。"
        },
        {
          "label": "哥林多的營造官",
          "statement": "有人把《羅馬書》中的司庫等同於那位以營造官（aedile）身分為哥林多一處廣場鋪路的埃拉斯圖斯，認為他是一位顯要的歸信者；另一些人則把那片鋪路石的年代重定在二世紀，或把那位司庫理解為較低級的官員。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "比保羅到訪更早的羅馬教會",
      "summary": "《羅馬書》與《使徒行傳》都假定在保羅抵達之前，羅馬已有教會。《羅馬書》寫給已經立穩的信徒，他們的信心傳遍各處，保羅也早就想探望他們；《使徒行傳》從未敘述教會的建立，卻記信徒從羅馬出來迎接他。兩者都沒有把建立教會歸功於保羅，雖然後來的傳統這樣做了。",
      "letterSays": "保羅寫信給一個他還未到訪過的教會，他們的信心傳遍天下；他避免在別人的根基上建造，並問候那裡的許多人，包括百基拉和亞居拉。",
      "actsSays": "五旬節時有從羅馬來的猶太人和進猶太教的人；克勞第把猶太人逐出羅馬之後，亞居拉和百基拉從意大利來到；部丟利的信徒和從羅馬來的信徒迎接保羅。",
      "howTheyFit": "《使徒行傳》提供的是可能的渠道，而不是建立教會的故事：五旬節時從羅馬來的猶太人和進猶太教的人，以及剛從意大利來的亞居拉和百基拉——書中從未記述他們如何歸信，也許因為他們早已是信徒。一封在數年前寄出的信，可以解釋為何信徒出來到亞比烏市迎接保羅。在《羅馬書》所問候的人當中，《使徒行傳》只提到百基拉和亞居拉。愛任紐後來稱彼得和保羅為創立者，但兩份文本都顯示那裡先有信徒。",
      "alternatives": [
        {
          "label": "寄往以弗所的羅馬書16章",
          "statement": "曼森（T. W. Manson）主張羅馬書16章是寄往以弗所的，而《使徒行傳》最後正是把百基拉和亞居拉留在那裡；若是這樣，這份長名單描述的就不是羅馬。近來大多數學者跟隨甘布爾（Harry Gamble）和蘭佩（Peter Lampe），仍把它歸於羅馬。"
        },
        {
          "label": "由彼得建立",
          "statement": "後來的傳統（愛任紐）稱彼得和保羅為創立者，也有人認為彼得很早就在羅馬。《羅馬書》雖有長長的問候名單，卻對彼得隻字不提，這使得在寫信之前已由使徒建立教會的說法難以證明。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "使徒行傳28章：羅馬的信徒淡出視野",
      "summary": "一種真實但輕微的張力。《羅馬書》暗示羅馬有一個聞名的教會，其中有猶太成員；然而信徒在路上迎接保羅之後，《使徒行傳》就不再提他們；羅馬的猶太領袖只知道這個運動名聲不好，並想聽保羅親自講述。《使徒行傳》沒有提到保羅的任何書信，對這一封也同樣沉默。",
      "letterSays": "《羅馬書》稱讚傳遍天下的信心，並問候羅馬的許多信徒，其中幾位顯然是猶太人，保羅稱他們為親屬；還有百基拉和亞居拉。",
      "actsSays": "羅馬的信徒在路上迎接保羅；此後《使徒行傳》只敘述他與猶太領袖的會面。這些領袖沒有收到任何指控他的報告，只知道這個教派到處被人反對。",
      "howTheyFit": "這裡沒有甚麼與《羅馬書》矛盾：領袖們只說沒有關於保羅的投訴傳到他們那裡，而這個教派名聲不好，並不是說他們不認識任何基督徒。他們的保留態度，符合一個曾在克勞第治下被驅逐的群體（使徒行傳18:2）；而《羅馬書》問候的是信徒，不是會堂的職員。儘管如此，《使徒行傳》在迎接之後就讓羅馬教會退到幕後，把最後一幕留給保羅和猶太領袖。",
      "alternatives": [
        {
          "label": "分開的群體",
          "statement": "維費爾（Wolfgang Wiefel）主張，在克勞第的驅逐令之後，羅馬的會堂和基督徒群體各走各路；若是這樣，那些領袖確實可能主要只憑名聲認識這個運動。"
        },
        {
          "label": "路加的文學結尾",
          "statement": "路加可能把結尾塑造成保羅與以色列之間的最後一幕，略去羅馬教會和保羅的書信，因為它們不服務於這個主題；這樣，這項省略就沒有對羅馬說明甚麼。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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：羅馬書9至11章中的盼望，使徒行傳28章中轉向外邦人",
      "summary": "兩者的診斷相同，結局卻不同。兩者都用先知關於眼看不見、耳聽不見的經文來解釋猶太人的不信，都指出有些猶太人信了，也都看見救恩臨到外邦人。《羅馬書》還為以色列憂傷，並期待全以色列都要得救，無論這句話怎樣理解；《使徒行傳》則以轉向外邦人作結，沒有重申那個盼望。",
      "letterSays": "保羅為以色列憂傷，引用先知關於眼睛與耳朵被弄遲鈍的話，看見一群信的餘民，又看見外邦人因以色列的失腳而得救，並期待全以色列得救。",
      "actsSays": "在羅馬，有些猶太人信了，有些不信；保羅引用以賽亞論耳朵聽不見的話，宣布神的救恩已傳給外邦人，然後接待一切來見他的人。",
      "howTheyFit": "這個模式是共有的：分裂的回應、先知所說的心硬，以及救恩轉到外邦人那裡（比較羅馬書11:11與使徒行傳28:28），儘管《使徒行傳》引的是以賽亞書6章，《羅馬書》引的是申命記29章與以賽亞書29章。其他早期基督徒也同樣使用以賽亞書6章（馬可福音4:12；約翰福音12:40），所以這項重疊不一定顯示兩者有接觸。《使徒行傳》早先幾次轉向外邦人都是局部的，因為保羅之後又回到會堂；彼得在聖殿的講論也提出復興的盼望；但使徒行傳28章略去了《羅馬書》的盼望——無論其範圍多大——即這心硬將會結束。",
      "alternatives": [
        {
          "label": "最終的判決",
          "statement": "桑德斯（Jack T. Sanders）把使徒行傳28章讀作路加的結案判斷：猶太民族整體已經拒絕了福音；這比羅馬書11章所容許的看法更尖銳。"
        },
        {
          "label": "分裂的以色列",
          "statement": "耶爾維爾（Jacob Jervell）認為《使徒行傳》中的以色列是分裂了，而不是被棄絕：信的猶太人構成復興的以色列，外邦人被加入其中；所以使徒行傳28章記載的是分裂，而不是盼望的終結。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "神在受造界中的見證，以及他對過去世代的寬容",
      "summary": "兩者有共同的論證，語氣卻不同。《羅馬書》與在路司得和雅典的講論都說：造物主在受造界中留下了自己的證據，偶像形像是愚妄的，神寬容了過去的世代，審判要藉著基督來臨。《羅馬書》用這論證來定罪；《使徒行傳》則用作共同的基礎。這些講論反映的是保羅還是路加，仍有爭論。",
      "letterSays": "神的大能和神性藉著受造之物顯明，使人在偶像形像的事上無可推諉；神以寬容放過了先前的罪，並要藉著基督審判。",
      "actsSays": "在路司得與巴拿巴一起時，以及在雅典時，保羅說神藉著雨水和豐收為自己作見證，不追究過去無知的時候，不需要殿宇或像，並要藉著那位從死裡復活的人施行審判。",
      "howTheyFit": "這項重疊相當具體：受造界作為見證、偶像形像的愚妄、神對先前罪惡的寬容（使徒行傳14:16；17:30；羅馬書2:4；3:25），以及藉著復活的基督施行審判——帖撒羅尼迦前書1:9-10也把這一點列為保羅向異教徒傳講的信息。差異也是真實的：《羅馬書》稱異教徒的無知是有罪責的，並說神任憑拜偶像的人隨從自己的情慾；而在雅典，這被稱為神不追究的無知。聽眾的不同可以解釋其中一部分，而且《使徒行傳》只以撮要形式記下這些講論。",
      "alternatives": [
        {
          "label": "非保羅式的自然神學",
          "statement": "菲爾豪爾（Philipp Vielhauer）主張，亞略巴古講論中正面的自然神學——把異教宗教看作無知的尋求——與羅馬書1章格格不入，因為在那裡，對神的認識只帶來定罪；按這個看法，說話的是路加，而不是保羅。"
        },
        {
          "label": "同一神學，不同聽眾",
          "statement": "格特納（Bertil Gärtner）主張，這篇講論取材於舊約和猶太思想，而不是斯多亞派思想，並且與羅馬書1章相符；向外人傳道自然從共同基礎開始，而《羅馬書》是向信徒解釋同樣的觀念。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "《以弗所書》與保羅在以弗所的歲月：一封讀來像雙方從未見面的信",
      "summary": "一種真實的張力。《使徒行傳》記保羅在以弗所約三年，又與當地長老含淚道別；然而《以弗所書》讀來卻像寫信人與讀者從未見過面：保羅是聽說了他們的信心，只提到推基古的名字，也沒有回憶自己在那裡的逗留。早期抄本缺少地名，或許指向一批更廣的最初讀者。",
      "letterSays": "在大多數抄本中，這封信是寫給在以弗所的聖徒；信中提到聽說了讀者的信心，說話時彷彿他們只是從傳聞得知保羅所受的託付，而且沒有點名問候任何人。",
      "actsSays": "保羅在以弗所的會堂辯論三個月，又在推喇奴的學房辯論兩年，使全亞細亞都聽見；在米利都，他提醒長老自己曾在他們中間三年。",
      "howTheyFit": "佩利判斷，《以弗所書》中沒有任何經文顯示保羅曾到過以弗所。提到以弗所的那幾個字，在P46以及西乃抄本和梵蒂岡抄本的原抄寫者筆下都沒有，而馬吉安稱它為致老底嘉人的信。如果它是寫給亞細亞眾教會的傳閱信，其中包括一些保羅從未到訪的教會（歌羅西書2:1），那麼它非個人化的語氣就與《使徒行傳》相符。如果它只是寄往以弗所，張力就仍然存在，其解釋要麼是作者較晚，要麼是保羅離開後多年的發展。",
      "alternatives": [
        {
          "label": "傳閱信或致老底嘉的信",
          "statement": "佩利認為它就是從老底嘉來的信（歌羅西書4:16）；羅賓遜（J. Armitage Robinson）則認為它是由推基古帶往亞細亞幾個教會的傳閱信。無論哪個看法，以弗所這個名稱都是後來才加進收信地址的。"
        },
        {
          "label": "作者歸屬的解釋",
          "statement": "許多批判學者，例如林肯（A. T. Lincoln），把《以弗所書》看作後來一位門徒對《歌羅西書》的改寫，這解釋了它為何對保羅在以弗所的歲月保持沉默；霍納（Harold Hoehner）等人則為保羅的作者身分和寄往以弗所的收信地址辯護。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "帶著鎖鏈的使者，與保羅在羅馬的看守士兵",
      "summary": "一項小小的吻合，比佩利所想的弱。《以弗所書》稱保羅為帶著鎖鏈的使者，希臘文用的是單數；《使徒行傳》記他在羅馬與一名看守他的士兵同住，並提到自己所戴的鎖鏈。佩利看出一項非刻意的巧合，但單數並不局限於這次拘押，而且這封信的作者歸屬和寫作地點都有爭議。",
      "letterSays": "保羅請人為他禱告，使他能作帶著鎖鏈的使者放膽講論，希臘文用的是單數；《歌羅西書》的平行段落只說他被捆鎖；以羅馬為背景的《提摩太後書》提到他的鎖鏈。",
      "actsSays": "彼得被兩條鐵鏈鎖著，睡在兩個士兵中間；保羅起初也被兩條鐵鏈捆鎖；在羅馬，保羅與看守他的士兵獨自住，並提到自己的鎖鏈。",
      "howTheyFit": "佩利引用拉德納（Lardner）的說法，認為羅馬士兵看守的方式是把囚犯鎖在一名看守身上，而使徒行傳28章符合這幅圖畫；他又補充說，抄襲《使徒行傳》的偽作者不會在《歌羅西書》中漏掉這項細節，因為那裡的平行段落只說保羅被捆鎖。但這單數也用於其他捆綁（啟示錄20:1），提摩太後書1:16-17也把它所說的鎖鏈放在羅馬，保羅在凱撒利亞也曾受看守，而且任何知道他在羅馬受拘押的人都能寫出這句話。",
      "alternatives": [
        {
          "label": "佩利：非刻意的巧合",
          "statement": "佩利認為單數的鎖鏈只用於這種士兵看守，因此這封信的措詞反映了保羅在羅馬的真實處境；而冒名者會在兩封孿生書信中都用上它。"
        },
        {
          "label": "慣用的意象",
          "statement": "鎖鏈是描繪囚犯保羅的慣用意象；《以弗所書》後來的作者，或在另一次拘押中寫信的保羅，都可以在不知道使徒行傳28章的情況下使用單數，所以這項吻合證明不了甚麼。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "向遠處和近處的人傳和平：外邦人與猶太人成為一體",
      "summary": "《以弗所書》與《使徒行傳》都認同外邦人與猶太人同享救恩和聖靈。《以弗所書》把它當作教導：遠處的人被帶近，成為一個身體。《使徒行傳》把它敘述出來：聖靈降在哥尼流一家人身上，會議聽到神沒有分別。在律法上兩者不同：《以弗所書》說律法的誡命已被廢掉；《使徒行傳》的會議則要求外邦人禁戒四件事。",
      "letterSays": "外邦人從前遠離，在所應許的事上是局外人，如今被帶近，與猶太人成為一個身體，在同一位聖靈裡得以進前；基督向遠處和近處的人傳了和平。",
      "actsSays": "彼得把應許給一切在遠方的人，稱神的信息為和平的福音，看見聖靈賜給外邦人，並告訴會議神沒有分別。",
      "howTheyFit": "用詞有重疊：以弗所書2:17與使徒行傳10:36都宣講和平的福音，兩者也都提到遠方的人（以弗所書2:13；使徒行傳2:39）。兩者看來都呼應以賽亞書52:7和57:19，所以共同的經文或許就能解釋這點。使徒行傳2:39可能是指遠方的猶太人，儘管使徒行傳22:21把「遠方」與外邦人連在一起。《以弗所書》說基督廢掉了律法上的規條（以弗所書2:15），而《使徒行傳》的會議仍要求外邦人禁戒四件事（使徒行傳15:28-29），保羅也遵守猶太規矩（使徒行傳21:20-26）。",
      "alternatives": [
        {
          "label": "《使徒行傳》呼應保羅的學派",
          "statement": "珀爾沃（Pervo）主張，《使徒行傳》知道幾封保羅書信，其中包括《以弗所書》，而彼得在會議上關於恩典的話呼應了以弗所書2:8。那麼這項一致就是文學上的，而不是各自獨立的。"
        },
        {
          "label": "共同的早期傳道",
          "statement": "以賽亞所說給遠處和近處的人的和平，是早期基督徒的常用材料。兩位作者都可以分別取用，這就能解釋重疊，而不需要任何一方知道另一方的作品。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "米利都對以弗所長老講論的回響",
      "summary": "保羅在米利都向以弗所的長老告別，這是《使徒行傳》中他唯一一篇對基督徒的完整講論；它與《以弗所書》在用詞和觀念上有共同之處：凡事謙卑、神的旨意、用血買來的教會、在成聖者中的基業，以及建立。這些平行是真實的；至於它們反映的是保羅的慣用語、路加對書信的使用，還是共同的傳統，則有爭議。",
      "letterSays": "《以弗所書》勸勉人凡事謙卑，談到神的旨意、藉基督的血得蒙救贖、神自己的產業、在聖徒中的基業，以及一個建立自己的身體。",
      "actsSays": "保羅回顧自己凡事謙卑地服事，把神全部的旨意都傳給他們，囑咐長老牧養用他自己的血所買來的教會，並把他們交託給能建立他們的道。",
      "howTheyFit": "其中一個短語很獨特：「凡事謙卑」（meta pases tapeinophrosynes）在新約中只出現在使徒行傳20:19和以弗所書4:2；講論中表示「買來」的動詞，又與以弗所書1:14中的「產業」同一字根。其他詞語的說服力較弱：神的旨意（boule）在路加福音和使徒行傳中很常見，基業的說法在使徒行傳26:18再次出現，而建立在保羅書信中也很常見。這篇講論回顧了一起度過的三年；《以弗所書》卻沒有回憶任何共同經歷，而且早期抄本缺少「在以弗所」（以弗所書1:1）。",
      "alternatives": [
        {
          "label": "保羅自己的慣用語",
          "statement": "敘述者也在坐船往米利都的那一行人中（使徒行傳20:13-15），所以這篇講論可能來自一位保存了保羅措詞的聽者。那麼講論和書信都保存了保羅對亞細亞眾教會說話的方式。"
        },
        {
          "label": "路加使用了書信或傳統",
          "statement": "艾梅萊烏斯（Aejmelaeus）和珀爾沃主張，路加知道保羅的書信，並借助它們來撰寫。如果《以弗所書》是保羅之後的作品，講論和書信反而可能共有一個後來的、亞細亞關於保羅的傳統。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "升天的基督賜下恩賜；被聖靈充滿，不是醉酒",
      "summary": "《以弗所書》與彼得在五旬節的講論有一個共同模式：基督復活，照詩篇110篇所說坐在神的右邊，升天，並從天上賜下。在《以弗所書》中，所賜的是恩典和事奉的人；在《使徒行傳》中，所賜的是聖靈。書信從未提到五旬節，所以這項關聯在於共同的信仰和對詩篇的使用，而不在於文學上的接觸。",
      "letterSays": "神使基督坐在自己的右邊，超乎一切權勢之上；這封信引用詩篇68篇，說基督升天，並賜下恩賜。信徒必須被聖靈充滿，不要醉酒。",
      "actsSays": "耶穌從橄欖山被接上升。五旬節時，被聖靈充滿的門徒被人譏笑為喝醉了；彼得說，被高舉的耶穌領受了聖靈並把他澆灌下來。",
      "howTheyFit": "詩篇110篇和右邊是共同的基礎：彼得在《使徒行傳》中使用它們，而保羅把詩篇110篇與詩篇8篇配在一起（哥林多前書15:25-27），正如以弗所書1:20-22所做的。《以弗所書》把詩篇68:18——那裡是得勝者領受恩賜——讀作基督賜下恩賜；《使徒行傳》則說被高舉的耶穌領受聖靈並把他澆灌下來。醉酒的句子呼應希臘文箴言23:31，保羅在別處也警告人不要醉酒（羅馬書13:13），所以這個對比可能與五旬節毫無關係。",
      "alternatives": [
        {
          "label": "五旬節的降下",
          "statement": "哈里斯（Harris）主張，以弗所書4:9-10中的降下，是指升天的基督在五旬節以聖靈的身分回來；他借用了猶太傳統對詩篇68篇關於摩西在西乃山的解讀。這會使這封信與《使徒行傳》的聯繫更緊密。"
        },
        {
          "label": "只講高舉",
          "statement": "大多數解經者把這降下讀作道成肉身，或基督死時降到墳墓或陰間。那麼《以弗所書》講的就只有高舉和恩賜，它與五旬節的聯繫至多是主題上的。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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、傳福音的、牧人和教師：每一種都出現在《使徒行傳》中",
      "summary": "《以弗所書》列出基督所賜的職事：使徒、先知、傳福音的、牧人和教師，並以使徒和先知為根基。《使徒行傳》顯示他們在工作中：安提阿的先知和教師，作為先知的亞迦布、巴撒巴的猶大和西拉，傳福音的腓利，以及受囑咐牧養群羊的長老。這些角色大致吻合，雖然《使徒行傳》很少稱保羅為使徒。《以弗所書》的年代有爭議。",
      "letterSays": "基督賜下使徒、先知、傳福音的、牧人和教師，為要裝備聖徒；教會建造在使徒和先知的根基上，奧祕已向他們啟示。",
      "actsSays": "先知和教師在安提阿事奉；亞迦布兩次說預言；巴撒巴的猶大和西拉是先知；腓利被稱為傳福音的；以弗所的長老必須牧養神的群羊。",
      "howTheyFit": "「傳福音的」在新約中只出現三次：使徒行傳21:8、以弗所書4:11和提摩太後書4:5。只有《以弗所書》稱教會領袖為牧人，而使徒行傳20:28和彼得前書5:2則用這個動詞描述長老的職責。哥林多前書12:28已經把使徒、先知和教師排列次序，所以這份名單並非《以弗所書》獨有。有一項差異：《使徒行傳》幾乎總是把「使徒」保留給十二位，只在使徒行傳14:4和14:14稱巴拿巴和保羅為使徒。",
      "alternatives": [
        {
          "label": "回顧一個已完結的時代",
          "statement": "許多批判學者把建造在使徒和先知根基上的教會——而哥林多前書3:11以基督為唯一的根基——讀作後一代人對已完結的創建時代的看法；凱澤曼（Käsemann）把《以弗所書》與《使徒行傳》並列為使徒時代以後的作品。"
        },
        {
          "label": "保羅在世時的章程",
          "statement": "如果《以弗所書》是保羅寫的，這根基就是仍在工作的第一代人，而這些恩賜就是《使徒行傳》所顯示在40和50年代活躍的那些，先知與使徒並列，正如哥林多前書12:28。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅以戴鎖鏈的囚犯身分寫信",
      "summary": "有五封書信把保羅描繪成身受捆鎖或鎖鏈的囚犯，並提到同坐監的人。《使徒行傳》敘述他在腓立比被上木狗的一夜，然後是從耶路撒冷經凱撒利亞到羅馬的長期拘押。《以弗所書》、《歌羅西書》和《使徒行傳》都把他的捆鎖與向外邦人的宣教連在一起。這項一致涵蓋的是拘押的事實和原因，而不是哪一次拘押產生了這些書信。",
      "letterSays": "保羅稱自己是為外邦人作基督耶穌囚犯的，請讀者記念他的鎖鏈，稱亞里達古和以巴弗為同坐監的，並回顧腓立比信徒所見過的爭戰。",
      "actsSays": "保羅在腓立比被上了木狗；後來他在耶路撒冷被兩條鐵鏈捆鎖，在凱撒利亞被留在捆鎖中，在羅馬則帶著鎖鏈，由一名士兵看守。",
      "howTheyFit": "以弗所書3:1說保羅是為外邦人作囚犯的；歌羅西書4:3說他為那奧祕被捆鎖，而歌羅西書1:27把這奧祕界定為基督在外邦人中間。在《使徒行傳》中，騷亂起於一項指控，說保羅帶希臘人進聖殿；群眾在他提到向外邦人的使命時爆發（使徒行傳21:28-29；22:21-22）。腓立比書1:30回顧腓立比信徒所見過的爭戰，正如使徒行傳16:22-24和帖撒羅尼迦前書2:2所報導。《使徒行傳》從未提到以巴弗，也沒有稱亞里達古為囚犯；而保羅所說的坐監次數比《使徒行傳》所記的更多（哥林多後書11:23）。",
      "alternatives": [
        {
          "label": "眾所周知",
          "statement": "保羅長期作囚犯是廣為人知的事，所以後來的作者無需借助《使徒行傳》，也能描繪他戴著鎖鏈。那麼這項一致印證的是他受拘押的傳統，而不是其中任何細節。"
        },
        {
          "label": "比喻性的同囚",
          "statement": "「同坐監的」（synaichmalotos）字面意思是同為戰俘，可能是比喻性的；《歌羅西書》用來稱亞里達古，《腓利門書》用來稱以巴弗，所以這個詞不一定顯示誰與他一同受拘押。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "向探訪者、送信人和放膽傳道敞開的拘押",
      "summary": "監獄書信假定一種相當開放的拘押：同工可以留在身邊，送信人可以往來，一個奴隸可以找到保羅並信主，他案件的消息也可以傳開。《使徒行傳》描述凱撒利亞和羅馬有這樣的拘押：朋友照料他，凡來的人他都接待，他傳道沒有人禁止。這樣的探訪在當時很常見，所以這項吻合顯示的是真實感，而不是哪一次拘押。",
      "letterSays": "同工從保羅身邊轉達問候，使者往來各教會，阿尼西謀藉著帶鎖鏈的保羅信了主，御營全軍都知道他受的捆鎖，其他人也越發放膽傳道。",
      "actsSays": "腓力斯讓保羅的朋友照料他、探望他；猶流讓他在西頓去見朋友；在羅馬，他與一名看守他的人同住，接待一切來見他的人，放膽傳道，沒有人禁止。",
      "howTheyFit": "保羅請人為他禱告，使他能放膽（以弗所書6:19-20），並期望基督在凡事放膽中被尊崇（腓立比書1:20）；《使徒行傳》以他放膽傳道作結（使徒行傳28:31），雖然放膽在《使徒行傳》中很常見。《腓立比書》暗示有消息與腓立比來回傳遞，佩利認為這需要很長時間。《使徒行傳》說有些到羅馬探訪的人信了（使徒行傳28:24），卻沒有提名字；《腓利門書》提到一位在拘押期間歸信的人，是個奴隸，卻沒有說明地點。",
      "alternatives": [
        {
          "label": "阿尼西謀怎樣來到",
          "statement": "萊特富特（Lightfoot）認為阿尼西謀是逃到羅馬躲藏的奴隸，在那裡遇見保羅；蘭佩和拉普斯克（Rapske）則主張，他是主動找保羅，請他向主人代求。無論哪一種，都符合任何容許探訪的拘押。"
        },
        {
          "label": "典型而非特定",
          "statement": "朋友探訪在羅馬的拘押中是常態，所以開放的探訪只顯示兩者描述的都是真實可信的拘押，而不是說這些書信寫於《使徒行傳》所描述的那次拘押期間。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "哪一次坐監？羅馬、凱撒利亞，還是《使徒行傳》沒有記載的以弗所拘押",
      "summary": "監獄書信沒有一封說明寫於何處，而《使徒行傳》從未提到保羅的書信。傳統的答案羅馬，符合御營（praetorium，指禁衛軍或總部）、凱撒家裡的人，以及《使徒行傳》所記那兩年開放的拘押；凱撒利亞符合《使徒行傳》所記在腓力斯治下的兩年；以弗所符合往返腓立比和歌羅西的短途旅程，但《使徒行傳》沒有記載他在那裡坐監。這些證據無法定案。",
      "letterSays": "保羅被拘押的地方，御營全軍都知道他受的捆鎖，凱撒家裡的人也問候讀者；使者往返腓立比；他期望很快得到判決，並計劃探訪。",
      "actsSays": "保羅在凱撒利亞大希律的衙門裡被看守兩年，朋友可以來往；然後在羅馬有兩年開放的拘押。在以弗所，《使徒行傳》報導了一場騷亂，卻沒有逮捕。",
      "howTheyFit": "每一個選項都符合一些細節。羅馬能解釋御營全軍和凱撒家裡的人，但離腓立比和歌羅西很遠，而且探訪歌羅西（腓利門書1:22）會推翻往西班牙的計劃（羅馬書15:24）。凱撒利亞有大希律的衙門，但保羅可以向凱撒上訴，這與《腓立比書》那種生死未卜的處境不太協調。以弗所鄰近這兩個教會，保羅也曾在亞細亞連活命的指望都絕了（哥林多後書1:8-10），但沒有逮捕的記載。亞里達古曾在以弗所（使徒行傳19:29），但他和「我們」段落的敘述者——傳統上認為是路加——是從凱撒利亞啟航的（使徒行傳27:1-2）。",
      "alternatives": [
        {
          "label": "不同的地點",
          "statement": "這些書信不一定有同一個背景。古代拉丁文的所謂馬吉安派序言已經把它們分開：把《歌羅西書》放在以弗所，卻把《腓立比書》和《腓利門書》放在羅馬，儘管《歌羅西書》和《腓利門書》的問候者幾乎相同。"
        },
        {
          "label": "羅馬",
          "statement": "佩利把書信所說的長期拘押與《使徒行傳》所記在羅馬的兩年並列；費依（Fee）就《腓立比書》主張，御營和凱撒家裡的人最自然地指向羅馬，而距離只是多花幾個月，並不影響可信度。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "為外邦人作囚犯、被拆毀的隔斷的牆，以及聖殿中的特羅非摩",
      "summary": "《歌羅西書》和《以弗所書》把保羅的鎖鏈與他的信息連在一起：外邦人在基督裡完全有分；《以弗所書》還提到被拆毀的隔斷的牆。《使徒行傳》把耶路撒冷的逮捕追溯到同一個問題：謠傳保羅帶了特羅非摩——一個來自以弗所的希臘人——進聖殿，以及他提到向外邦人的使命時引發的騷亂。這項吻合是主題上的，不是證明。",
      "letterSays": "《歌羅西書》把保羅的苦難和捆鎖，與宣揚基督在外邦人中間的奧祕連在一起；《以弗所書》稱他為外邦人作基督的囚犯，並說基督拆毀了隔斷的牆。",
      "actsSays": "從亞細亞來的猶太人捉住保羅，指稱他帶希臘人進聖殿；群眾在他提到向外邦人的使命時爆發；在亞基帕面前，他說自己被捉拿，是因為也向外邦人傳道。",
      "howTheyFit": "佩利主張，這些書信把保羅坐監歸咎的不是傳講基督，而是不經律法就接納外邦人；這正是引起耶路撒冷騷亂、開始他拘押的問題。羅賓遜（J. Armitage Robinson）把隔斷的牆讀作聖殿的屏障，即律法所造成的分隔的外在標記，而特羅非摩據稱就是被帶過了這道屏障。這些書信從未提到聖殿或那次逮捕；如果它們出自較早的一次坐監，這項關聯就不成立；而且在《使徒行傳》中，保羅也說自己是為復活的事受審，是為以色列的指望被捆鎖。",
      "alternatives": [
        {
          "label": "不是暗指聖殿",
          "statement": "《以弗所書》本身已說明被廢掉的是甚麼：仇恨和律法上的規條；所以這道牆可能是作為屏障的律法，或是一般的意象，並不暗指聖殿或保羅的被捕。"
        },
        {
          "label": "是主題，不是巧合",
          "statement": "向外邦人的宣教貫穿保羅所有書信，而且許多學者判斷《以弗所書》，或許還有《歌羅西書》，是熟悉他事蹟的後來追隨者所寫；那麼這項吻合就可能是刻意設計的，而非偶然。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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，一個亞細亞人，把保羅的消息帶給亞細亞的教會",
      "summary": "使徒行傳只提過推基古一次，說他是護送保羅從希臘回程的一行人中兩個亞細亞人之一。書信則把他寫成保羅的使者，主要被派往亞細亞：他把消息帶給以弗所書和歌羅西書的讀者，被差往以弗所，也曾被考慮派往克里特。由本地人擔任使者很適合亞細亞的教會，這是一項有限度的吻合。",
      "letterSays": "推基古會把保羅的消息告訴以弗所書和歌羅西書的讀者，並與阿尼西謀同行；提摩太後書說保羅差他往以弗所去；提多書提到他是可能派往克里特接替的人選。",
      "actsSays": "使徒行傳把推基古和特羅非摩列為護送保羅從希臘回程的亞細亞人；他們在特羅亞等候他。使徒行傳沒有交給他任何差事，此後也再沒有提到他。",
      "howTheyFit": "兩項來源都沒有解釋對方：使徒行傳從未提到他的差事，書信也從未說他從哪裡來。然而，一個本省人自然適合為以弗所、歌羅西及其鄰近城市送信。佩利把這些平行的附言讀作顯示兩封書信都由推基古帶去；J·阿米蒂奇·羅賓遜補充說，使徒行傳中這位亞細亞人推基古也許曾作為教會代表前往耶路撒冷，而使徒行傳正記載特羅非摩在那裡。這種相互銜接是真實的，但程度有限。",
      "alternatives": [
        {
          "label": "同一個見證，不是兩個",
          "statement": "以弗所書6:21-22幾乎逐字重複歌羅西書4:7-8。佩利認為共同的送信人解釋了兩封書信的相似；許多學者則認為是後來的作者抄錄了歌羅西書，因此這兩段附言只算一個見證。"
        },
        {
          "label": "作者歸屬有爭議的書信",
          "statement": "歌羅西書、以弗所書、提摩太後書和提多書的作者歸屬都有爭議。一位知道使徒行傳的後期作者，可能把亞細亞人推基古安排為派往亞細亞的當然使者，使這種吻合成為刻意的設計。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "亞里達古在危難與被囚中陪在保羅身旁",
      "summary": "歌羅西書稱亞里達古為與保羅一同坐監的人，腓利門書則把他列為同工。使徒行傳三次順帶提到他：在以弗所騷亂中被抓、在前往耶路撒冷的一行人中同行，以及與被囚的保羅一同登上開往亞細亞沿岸的船。兩者都把他放在身處危難的保羅身旁，雖然使徒行傳從未稱他為囚犯。",
      "letterSays": "歌羅西書轉達與保羅一同坐監的亞里達古的問候，他是保羅少數生來是猶太人的同工之一；腓利門書把他列在同工之中，而把「一同坐監」的稱號給了以巴弗。",
      "actsSays": "亞里達古是帖撒羅尼迦的馬其頓人，在以弗所騷亂中被抓，加入保羅前往耶路撒冷的一行人，又與被囚的保羅一同登上開往亞細亞沿岸的船。",
      "howTheyFit": "使徒行傳記載亞里達古在以弗所與保羅同在，也在從凱撒利亞出發的航程中，因此無論監獄書信被推定寫於何處，他都對得上。佩利假定亞里達古到了羅馬，承認偽作者可以從使徒行傳取得這個名字，但指出歌羅西書另外加上了馬可和稱為猶士都的耶數，而使徒行傳從未讓這兩人到羅馬；又指出腓利門書把「一同坐監」的稱號給了另一個人，所以兩份名單都不是抄自對方。優西比烏早已把這段航程與歌羅西書連在一起。",
      "alternatives": [
        {
          "label": "在甚麼意義上一同坐監？",
          "statement": "使徒行傳從未說亞里達古被捕。這個稱號可能指他自願分擔保羅的拘禁，可能是追述較早的一次監禁，也可能只是比喻；萊特富特認為他在每拉下了船，後來才在羅馬與保羅會合。"
        },
        {
          "label": "取材自腓利門書的名單",
          "statement": "認為歌羅西書成於保羅之後的學者，例如愛德華·羅瑟，認為其中的問候取自腓利門書的名單，因此兩封書信只構成一個見證；使徒行傳則可能反映對保羅同伴的另一份獨立記憶。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "馬可是巴拿巴的表兄弟，這解釋了巴拿巴在使徒行傳15章的立場",
      "summary": "使徒行傳記載巴拿巴堅持帶馬可同去，為此與保羅分開，並帶他坐船往塞浦路斯島去，卻沒有解釋他為何如此忠於馬可。歌羅西書順帶提到馬可是巴拿巴的表兄弟。這層親屬關係可以說明巴拿巴的立場，而兩份文本都沒有把兩者連起來；佩利把這算作一個非刻意的巧合。",
      "letterSays": "歌羅西書在問候中說明馬可是巴拿巴的表兄弟，並提到先前的吩咐：他若來到，就要接待他。",
      "actsSays": "巴拿巴想再帶稱為馬可的約翰同去；保羅不肯，因為馬可曾在旁非利亞離開他們；經過激烈的爭執，巴拿巴帶馬可往他的家鄉塞浦路斯島去。",
      "howTheyFit": "使徒行傳從未提到這層親屬關係，歌羅西書也從未提到那場爭執。佩利指出只有歌羅西書保存了這層關係，而它可以解釋巴拿巴為何堅持支持馬可；萊特富特同意，並說明這個字的意思是表兄弟，而不是較舊的英文譯本所譯的姪子。根據使徒行傳寫作的人，幾乎沒有動機加上這一點。萊特富特認為這層親屬關係也許經由馬可的母親馬利亞而來，使徒行傳提到她在耶路撒冷的家。",
      "alternatives": [
        {
          "label": "巴拿巴的品格已足以解釋",
          "statement": "使徒行傳已經解釋了巴拿巴：他是「安慰之子」，在別人懼怕剛歸信的掃羅時為他擔保。支持馬可不需要家族關係，因此這層親屬關係雖然吻合，卻不是必需的。"
        },
        {
          "label": "更深的裂痕",
          "statement": "加拉太書記載巴拿巴在安提阿站在彼得一邊，有些學者認為導致分手的是那道裂痕，而不只是馬可；這樣，表兄弟這個細節只解釋了其中一部分。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "在使徒行傳中被拒的馬可，重回保羅的同工之列",
      "summary": "使徒行傳記載稱為馬可的約翰因中途離開第一次旅程而被保羅拒絕，此後再也沒有提到他。歌羅西書、腓利門書和提摩太後書則顯示他重回保羅的同工之列，在事奉上有益處。使徒行傳沒有敘述和好，書信也沒有提到爭執，因此雙方各自填補了對方留下的空白。",
      "letterSays": "馬可問安，他是保羅少數生來是猶太人、安慰他的同工之一；腓利門書把他列為同工；提摩太後書請提摩太帶他來，因為他在事奉上有益處。",
      "actsSays": "稱為馬可的約翰曾協助巴拿巴和掃羅，卻在別加離開他們；保羅不肯再帶他同去，因為他沒有與他們一同去做工，保羅因此與巴拿巴分開。",
      "howTheyFit": "把這些來源合起來讀，意味著在使徒行傳15章與監獄書信之間某個不詳的時間，雙方已經和好。歌羅西書提到先前曾吩咐他們接待馬可；萊特富特認為這些謹慎的推薦，是為了抹去一段不光彩的過去。書信既沒有解釋這個轉變，也沒有暗指那場爭執，而一個為使徒行傳添枝加葉的作者大概會這樣做。這個連結有賴歌羅西書：它指明這位馬可是巴拿巴的表兄弟，並把他列在腓利門書中同樣問安的那些同伴之中。",
      "alternatives": [
        {
          "label": "常見的名字",
          "statement": "Marcus是最常見的羅馬名字之一。若沒有作者歸屬有爭議的歌羅西書4:10，腓利門書中的馬可不一定就是稱為馬可的約翰，和好之說也就成了一種重建。"
        },
        {
          "label": "後來的記憶",
          "statement": "提摩太後書普遍被認為成於保羅之後，所以其中對馬可的熱切請求，可能反映教會後來對一位恢復地位的馬可的記憶，而不是保羅本人的話；只有腓利門書的作者歸屬沒有爭議。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "路加與被囚的保羅同在，以及使徒行傳的「我們」敘事者",
      "summary": "書信說作醫生的路加與被囚的保羅同在。使徒行傳從未指明作者，但其第一人稱敘事陪著保羅走過往耶路撒冷和羅馬的航程。如果路加就是那位敘事者，兩方面的來源便非常吻合，正如愛任紐所論證的；但這項認定部分正是建基於這些經文，而且許多人對第一人稱有不同的解讀。",
      "letterSays": "親愛的醫生路加問安，名列在那些生來是猶太人的同工之後；腓利門書稱他為同工；提摩太後書說只有路加仍與保羅同在。",
      "actsSays": "使徒行傳沒有指明作者，但其第一人稱敘事在特羅亞和腓立比加入保羅，多年後在腓立比重新出現，一直延續到耶路撒冷，又從凱撒利亞延續到羅馬。",
      "howTheyFit": "如果敘事者是路加，使徒行傳就讓他在那幾段以凱撒利亞和羅馬的拘押告終的旅程中與保羅同行。第一人稱沒有出現在以弗所的幾章，但同樣沒有出現在凱撒利亞的拘押期間本身，所以這種沉默只是稍微有利於羅馬的背景。佩利謹慎地補充說，歌羅西書意味著路加是外邦人，而關於用本地話稱為亞革大馬的那段旁白，讀來像局外人的說明，雖然說希臘話的猶太人也可以寫出這樣的話。",
      "alternatives": [
        {
          "label": "循環論證的認定",
          "statement": "認為路加寫了使徒行傳的傳統，部分是從這些書信推斷出來的；愛任紐已經從這些書信論證，因此兩者的吻合可能只是那項推斷的回聲，而不是獨立的印證。"
        },
        {
          "label": "資料來源還是文學慣例",
          "statement": "批判學者把第一人稱讀作被納入書中的旅程資料，或者如羅賓斯（Vernon K. Robbins）所說，是海上航行敘事的慣例；然而，它也涵蓋腓立比和耶路撒冷的陸上場景，而慣例說對此較難解釋。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "以弗所時期經由以巴弗建立的呂克斯河谷教會",
      "summary": "歌羅西書寫給一個從以巴弗學到福音、看來從未見過保羅的教會。使徒行傳沒有記載保羅到過呂克斯河谷，卻說保羅在以弗所的兩年，使所有住在亞細亞的人都聽到了道。兩者合起來顯示，這些教會是在以弗所時期由保羅的同工建立的，而不是保羅親自建立的。",
      "letterSays": "保羅聽見他們的信心；他們的教師以巴弗為老底嘉和希拉波立勞苦；保羅為他們和所有沒有見過他面的人竭力奮鬥；腓利門連自己都虧欠保羅。",
      "actsSays": "使徒行傳沒有記載保羅到過歌羅西。保羅曾被禁止在亞細亞講道，後來經過內陸地區來到以弗所，他在那裡的兩年使道傳遍亞細亞。",
      "howTheyFit": "使徒行傳提供了背景：以以弗所為長期據點，其影響遍及全省，連底米丟也為此抱怨；歌羅西書提供了一個實例：一個由本地同工建立的教會。萊特富特和藍賽都斷定，呂克斯河谷的教會並非保羅親自建立。佩利推斷保羅是在別處使腓利門歸信的；以弗所是自然的猜想。這種吻合是一般性的，而不是非刻意的：使徒行傳關於影響遍及亞細亞的概述，適用於該省任何一個教會。",
      "alternatives": [
        {
          "label": "一次未被記載的探訪",
          "statement": "狄奧多勒和後來一些批判學者，把歌羅西書2:1讀作把歌羅西信徒與那些沒有見過保羅的人區分開來。按照這種讀法，再加上使徒行傳的選擇性，保羅曾在內陸路線上作過一次未被記載的探訪，仍然是可能的。"
        },
        {
          "label": "作者歸屬有爭議的書信",
          "statement": "如果歌羅西書成於保羅之後，它所描繪由以巴弗建立的教會可能是文學性的，取材自腓利門書中的名字；這樣，以弗所的背景就只靠使徒行傳支持。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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、阿尼西謀、腓利門、底馬和稱為猶士都的耶數：使徒行傳所不知道的保羅圈子",
      "summary": "使徒行傳從未提到以巴弗、阿尼西謀、腓利門、亞腓亞、亞基布、寧法、底馬或稱為猶士都的耶數，也沒有提到歌羅西或老底嘉，雖然歌羅西書和腓利門書把他們放在保羅的圈子裡。使徒行傳只用一節經文概括所有亞細亞人都聽到道的那兩年，而歌羅西書意味著保羅從未到過歌羅西，因此這種沉默並不令人意外。",
      "letterSays": "歌羅西書和腓利門書提到歌羅西信徒的教師以巴弗，以及阿尼西謀、腓利門、亞腓亞、亞基布、寧法、底馬和稱為猶士都的耶數；提摩太後書說底馬往帖撒羅尼迦去了。",
      "actsSays": "使徒行傳一個也沒有提到，也沒有提到歌羅西或老底嘉，只說所有亞細亞人都聽到了道。書中兩個名叫 Justus 的人，大概是另外的人。",
      "howTheyFit": "使徒行傳追蹤的是保羅公開的宣教和受審；在一個保羅未曾到過的城鎮裡的家庭圈子，不在它的範圍之內。佩利假定書信寫於羅馬，指出歌羅西書把使徒行傳記載登船往意大利去的亞里達古，與使徒行傳從未報導其到來的馬可和稱為猶士都的耶數並列：一個抄錄使徒行傳的作者只會提到亞里達古。",
      "alternatives": [
        {
          "label": "取材自腓利門書的歌羅西書",
          "statement": "如果歌羅西書是保羅之後由一位門徒寫成的，其中重疊的名字可能借自腓利門書，因此兩封書信不是互相獨立的見證，雖然兩者都沒有取材自使徒行傳的跡象。"
        },
        {
          "label": "主教阿尼西謀",
          "statement": "諾克斯（John Knox）認為伊格那丟筆下的以弗所主教阿尼西謀就是腓利門書中的阿尼西謀，並認為他在收集保羅書信一事上有份；萊特富特則判斷那位主教是大約五十年後的同名者。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "提摩太與被囚的保羅同在，雖然使徒行傳最後一次提到他是在使徒行傳20:4",
      "summary": "腓立比書、歌羅西書和腓利門書都說被囚的保羅的聯名發信人是提摩太，而使徒行傳最後一次提到他，是他先行前往特羅亞。如果這些書信寫於凱撒利亞或羅馬，它們就補上了使徒行傳略去的同在；如果寫於以弗所，它們就與他在那裡的工作吻合，雖然使徒行傳沒有記載在以弗所的監禁。提摩太後書則是從遠處召他前來。",
      "letterSays": "三封監獄書信都以保羅和提摩太的名義開頭，腓立比書並計劃很快差派提摩太。同樣寫於拘押中的提摩太後書，則催他趕快來。",
      "actsSays": "提摩太在特庇和路司得被招入，與保羅一同在馬其頓、亞該亞和以弗所工作；使徒行傳最後把他列在先行前往特羅亞的一行人中，從未提到他在凱撒利亞或羅馬。",
      "howTheyFit": "使徒行傳提到同伴是有選擇的，而亞里達古是它在航程中唯一提名的同伴，因此它的沉默不能證明提摩太後來不在。若書信源自凱撒利亞或羅馬，提摩太必定曾重回保羅身邊；藍賽推想他不久便跟隨保羅到了羅馬。若書信源自以弗所，腓立比書差派提摩太的計劃令人想起使徒行傳19:22，在那裡保羅從以弗所差他往馬其頓去。佩利把意味著提摩太不在的提摩太後書與這些書信對照，但承認如果提摩太後書較早寫成，單是這一點也說得通。",
      "alternatives": [
        {
          "label": "歌羅西書並非獨立見證",
          "statement": "如果歌羅西書是託名之作，它的開頭可能抄自腓利門書1:1，剩下普遍被接受為保羅所寫的腓立比書和腓利門書作見證。鄧恩認為提摩太為保羅起草了歌羅西書，這個看法以提摩太在場為前提。"
        },
        {
          "label": "成書較晚的提摩太後書",
          "statement": "許多學者把提摩太後書定在保羅死後；這樣，其中提摩太不在而被召到保羅身邊的描繪，可能是文學性的，而不是另一份獨立的報導。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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，使徒行傳所不知道的人",
      "summary": "腓立比書記述以巴弗提把腓立比信徒的饋贈帶給被囚的保羅，患了重病，現在被送回家去。使徒行傳從未提到他或任何來自腓立比的探訪者，雖然它說保羅在凱撒利亞時朋友可以照料他，在羅馬時他接待所有來見他的人。兩份記述並不衝突。",
      "letterSays": "腓立比信徒的使者以巴弗提帶來他們的饋贈，在服侍保羅時病得幾乎死了，現在被送回去，好叫他們喜樂。保羅稱這份饋贈為令人喜悅的祭物。",
      "actsSays": "使徒行傳沒有提到任何腓立比的使者。腓力斯准許保羅的朋友在凱撒利亞服侍和探望他；在羅馬，保羅接待所有到他租住的房子來的人。",
      "howTheyFit": "使徒行傳容許探訪者出入兩處拘押之地，卻沒有提他們的名字，所以一位沒有具名的使者並不令人意外。佩利把腓立比書1:7讀作暗指這份饋贈，並指出這個故事零碎地散見於彼此分開的段落中，就像寫信給已經知道此事的讀者那樣；他又指出消息往返意味著拘押時間很長，與使徒行傳所記在羅馬的兩年相符；萊特富特則認為，保羅抵達羅馬後，少至兩趟旅程就已足夠。不應把以巴弗提與以巴弗混淆。",
      "alternatives": [
        {
          "label": "以弗所離腓立比較近",
          "statement": "書信意味著腓立比與保羅被拘押之地之間有好幾趟往返；主張以弗所監禁說的人認為，這些往返較適合離腓立比近得多的以弗所，而不是遙遠的羅馬。"
        },
        {
          "label": "分割理論",
          "statement": "有些人把腓立比書分成兩封或三封信，把腓立比書4:10-20視為較早的一封致謝短箋。這會削弱佩利從分散段落所作的論證，但不影響以巴弗提差事的大綱。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "儘管使徒行傳記載醫治，以巴弗提幾乎死去，特羅非摩也因病被留下",
      "summary": "使徒行傳記載保羅在路司得、以弗所和馬耳他島醫治人，又在特羅亞使猶推古復甦；然而腓立比書把以巴弗提的康復歸於神的憐憫，提摩太後書則說特羅非摩病了，被留在米利都。使徒行傳把醫治描繪為神的作為，不過在馬耳他島，所有前來的病人都得了醫治；保羅的書信聲稱有記號，但也提到一種神沒有除去的苦難。",
      "letterSays": "以巴弗提幾乎死了，但神憐憫他；特羅非摩病了，被留在米利都。保羅聲稱有記號和奇事，卻也提到一根沒有被除去的刺，以及在加拉太時身體的軟弱。",
      "actsSays": "保羅在路司得醫好一個生來瘸腿的人，從他身上拿去的布在以弗所醫好病人，他使猶推古復甦，而在馬耳他島，部百流的父親和其他人都得了醫治。",
      "howTheyFit": "使徒行傳把醫治呈現為神在特定場合藉保羅所行的工作。佩利認為，以巴弗提的病顯示這種能力並不取決於眾使徒的意願，而且偽作者不會吝於加上一個奇蹟。提摩太後書中的米利都不大可能是使徒行傳20:15-17中的那一站，因為特羅非摩後來去了耶路撒冷；佩利把它視為使徒行傳結束之後的一次旅程。",
      "alternatives": [
        {
          "label": "使徒行傳拔高了保羅",
          "statement": "漢亨等批判學者認為，使徒行傳把保羅拔高為行奇蹟的人，而書信所顯示的是一位帶著軟弱印記的使徒；按這種看法，這種對比反映的是作者的描繪，而不是同一份記錄的兩面。"
        },
        {
          "label": "成書較晚的提摩太後書",
          "statement": "如果提摩太後書成於保羅之後，其中關於特羅非摩的記述可能是文學細節，而不是報導；這樣，只剩下以巴弗提是出自作者歸屬沒有爭議的書信的例子。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅被拘押之地的對立傳道者，使徒行傳沒有提到",
      "summary": "腓立比書說，在保羅被拘押之地，有些信徒出於嫉妒和紛爭傳基督，想要加重他的苦楚，但他因基督被傳開而歡喜。使徒行傳沒有記載被拘押的保羅身邊有這樣的對立，雖然它敘述了別處信徒之間的爭執。這是沉默，而不是矛盾。",
      "letterSays": "保羅的鎖鏈使大多數信徒更加放膽；有些人出於嫉妒和紛爭傳道，想要使他的處境更糟，另一些人則出於愛心。無論如何，保羅都因基督被傳開而歡喜。",
      "actsSays": "在羅馬，信徒出來迎接保羅，使他得到鼓勵；猶太人的領袖沒有收到任何不利於他的報告；保羅傳道兩年，沒有受到阻礙。使徒行傳敘述了別處信徒之間的爭執。",
      "howTheyFit": "使徒行傳關於羅馬的記述十分簡短，集中在保羅與猶太人領袖的會面，所以羅馬信徒之間的摩擦很容易略而不提。大約一代之後從羅馬寄出的《革利免一書》，把保羅的苦難歸因於嫉妒和紛爭，與腓立比書所說的惡行相近，卻沒有指明任何對手。如果腓立比書寫於以弗所或凱撒利亞，那些對手就屬於那裡；使徒行傳沒有記載對立的傳道，雖然它提到耶路撒冷的信徒對保羅的猜疑。",
      "alternatives": [
        {
          "label": "對立與眾使徒之死",
          "statement": "庫爾曼把《革利免一書》所說的嫉妒讀作羅馬教會內部的對立，把它與這些對立的傳道者連在一起，並認為這是導致眾使徒被殺的因素之一；另一些人則把革利免的嫉妒主題視為一種常見的道德警戒。"
        },
        {
          "label": "傾向調和的使徒行傳",
          "statement": "自包珥（F. C. Baur）以來，許多批判學者認為使徒行傳淡化了信徒之間的衝突，所以它的沉默可能是有選擇的；不過，使徒行傳確實記載了使徒行傳15:1-2的爭論，以及保羅與巴拿巴的分手。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "沒有別人像提摩太，卻有保羅的同伴問安",
      "summary": "腓立比書說，保羅沒有別人像提摩太那樣真誠關心腓立比信徒，因為人人都求自己的事。如果這封信寫於羅馬，這話就與歌羅西書和腓利門書有些不協調，因為這兩封書信轉達了亞里達古、馬可、路加和底馬的問候；也與使徒行傳不協調，因為使徒行傳讓亞里達古登船往意大利去，又讓「我們」敘事者到達羅馬。",
      "letterSays": "保羅沒有別人與他有同樣的心志，會真誠關心他們，因為人人都求自己的事；提摩太已經證明了自己。然而，有些沒有具名的弟兄問安。",
      "actsSays": "亞里達古與保羅和「我們」敘事者一同登船往意大利去，「我們」到達了羅馬。使徒行傳從未說誰在那裡與保羅同在，也從未提到提摩太在羅馬。",
      "howTheyFit": "這句話可能是指誰有空又值得信任，可以前往腓立比，而不是指保羅身邊的每一個人；而書信本身也提到與他同在的弟兄。藍賽認為腓立比書寫於羅馬拘押的後期，那時亞里達古、路加、馬可和推基古已經離開去執行任務。萊特富特把它的寫作日期定得最早，認為亞里達古大概在每拉下了船，後來才與保羅會合，而路加可能不在或正忙著。",
      "alternatives": [
        {
          "label": "以弗所背景",
          "statement": "如果腓立比書寫於以弗所，使徒行傳所記在羅馬的同伴就無關了，雖然使徒行傳也記載騷亂期間亞里達古在以弗所，所以這種張力並沒有完全消失。"
        },
        {
          "label": "是稱讚，不是點算人數",
          "statement": "有些人把這句話讀作稱讚提摩太時的誇張說法，而不是對保羅同伴的調查；另一些人則從中聽出他對身邊之人真實的失望。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "期待獲釋與一間客房：使徒行傳提供的盼望的法律依據",
      "summary": "腓立比書期待保羅活下來，並很快探訪；腓利門書請求預備客房，盼望獲釋。如果這些書信來自凱撒利亞或羅馬，使徒行傳就提供了這盼望的依據：呂西亞、非斯都和亞基帕都查不出他有該死的罪，羅馬的猶太人領袖也沒有聽到任何不利於他的話。使徒行傳在任何判決之前就結束了。",
      "letterSays": "保羅權衡生死，期待自己仍然留下，再見到腓立比信徒，並且很快就來；他請腓利門為他預備住處，盼望能回到他們那裡。",
      "actsSays": "呂西亞、非斯都和亞基帕王一行人都查不出他有該死的罪；亞基帕說，保羅若沒有上訴，本來可以獲釋；保羅說羅馬人曾想要釋放他。",
      "howTheyFit": "若書信寫於凱撒利亞或羅馬，書信中的盼望與使徒行傳的法律圖像相符，雖然書信從未提到官員的裁斷，而是把盼望建基於禱告。佩利指出，這些書信期待獲釋，而提摩太後書則預期死亡；又指出腓立比書認為判決已經臨近。",
      "alternatives": [
        {
          "label": "以弗所的監禁",
          "statement": "如果腓立比書和腓利門書來自使徒行傳沒有記載的一次以弗所監禁，所盼望的獲釋就發生在使徒行傳20:1之前。支持這個看法的理由包括：腓利門書請求在附近的歌羅西預備住處，以及羅馬書計劃從羅馬前往西班牙。"
        },
        {
          "label": "盼望不等於結果",
          "statement": "有利的裁斷並沒有使保羅在腓力斯或非斯都手下獲釋，而使徒行傳可能為了自己的護教目的而強調羅馬官方的無罪裁斷；書信中的盼望和使徒行傳都不能證明他獲釋了。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "米利都的告別與書信中後來的東方之行",
      "summary": "保羅在米利都告訴以弗所的長老，他們不會再見到他的面；然而在腓利門書中，他盼望探訪以弗所附近的歌羅西，提摩太前書也讓他再次到了以弗所。這種張力是真實的。如果那個預言只是保羅自己的預感，或者書信早於使徒行傳20章，張力便得以緩和；許多批判學者則斷定他從未回去。",
      "letterSays": "保羅請腓利門預備客房，可能是在以弗所附近的歌羅西；在提摩太前書中，他離開以弗所往馬其頓去，盼望回來；在提摩太後書中，他把病了的特羅非摩留在米利都。",
      "actsSays": "保羅在米利都說，他知道以弗所的長老不會再見到他，這使他們最為傷心；聖靈只警告過他會有捆鎖和患難。",
      "howTheyFit": "如果這些書信反映的是使徒行傳28章之後的探訪，那麼告別時所說的話並沒有照樣應驗。佩利提出，聖靈只預言了捆鎖和患難，保羅的確信是他自己的預感，就像在腓立比書中，他知道自己會留下，卻又要等著看自己的案件如何發展。他也判斷，探訪歌羅西很難繞過附近的以弗所。不久之前寫成的羅馬書15章顯示保羅計劃向西前往西班牙，所以這次告別可能表達了一個後來改變了的計劃。",
      "alternatives": [
        {
          "label": "在米利都之前的書信",
          "statement": "如果腓利門書和腓立比書來自一次以弗所的監禁（鄧肯），而教牧書信來自保羅在使徒行傳所記年間的事工（羅賓遜），它們所意味的探訪就不晚於在米利都停留之時，或者始終只是盼望，而使徒行傳20:25仍按所寫的成立。"
        },
        {
          "label": "事後寫成",
          "statement": "路加可能是在知道保羅至死沒有回去的情況下寫下這番告別（漢亨）。這樣，這節經文就不利於教牧書信所預設的獲釋與重返之行；懷疑教牧書信作者歸屬的批判學者，則把這些旅程讀作文學背景。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "在家中聚會的教會與全家歸信",
      "summary": "使徒行傳和書信一致表明，早期教會，包括保羅的教會，在家中聚會，並藉著家庭增長。書信問候在具名家庭中聚會的教會，包括百基拉和亞居拉家中的教會；使徒行傳顯示信徒在家中聚會，整家人隨著家主信主或受洗。這是在一種社會模式上的一致，而不是在某一事件上的一致。",
      "letterSays": "保羅問候在具名家庭中的教會，並為斯特法納一家施洗；提多書要求長老的兒女是信主的，警告有教師擾亂整個家庭，並按年齡和身分指示各組人。",
      "actsSays": "信徒在耶路撒冷的家中聚會，包括馬利亞的家；哥尼流、呂底亞、獄警和基利司布都與全家一同得救或受洗；保羅在以弗所挨家挨戶教導。",
      "howTheyFit": "兩份文本看來都不是抄自對方。使徒行傳中的呂底亞、獄警和猶士都，在書信中沒有被提到名字；腓利門書和歌羅西書所問候的接待者，也不見於使徒行傳。有兩個名字橫跨兩者：在使徒行傳中，百基拉和亞居拉接待保羅住宿，在書信中則有教會在他們家中聚會；在使徒行傳中，基利司布與全家一同信主，在哥林多前書中則由保羅為他施洗。腓利門書補充了一點細微之處：阿尼西謀是信徒家中的奴隸，卻直到藉著被拘押的保羅才成為信徒。一種共同的模式，分量有限。",
      "alternatives": [
        {
          "label": "家中有誰",
          "statement": "全家受洗是否包括嬰孩，是一個由來已久的宗派爭論（耶利米亞斯贊成，阿蘭德反對）。這些文本顯示全家一同加入，卻沒有顯示家中有誰。"
        },
        {
          "label": "較後期的教會秩序",
          "statement": "如果教牧書信成於保羅之後，提多書關於家庭的指示可能反映較後期、已經定型的教會秩序；但羅馬書、哥林多前書和腓利門書中的家庭教會，仍然顯示這種模式很早就存在。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "使徒行傳在判決之前結束；教牧書信假定保羅已經自由並四處旅行",
      "summary": "使徒行傳以保羅在羅馬被拘押作結，從未報導判決。提摩太前書和提多書顯示他在愛琴海一帶自由行動，留下代表，並自行選擇過冬之處；提摩太後書則說他在近期的旅行之後被鎖在羅馬。使徒行傳既沒有證實也沒有排除獲釋；除非教牧書信能放在較早的時期，或者是託名之作，否則它們需要一次獲釋。",
      "letterSays": "保羅把提摩太留在以弗所，把提多留在克里特島，並要在尼哥坡里過冬；在提摩太後書中，他身帶鎖鏈，回想第一次的申辯，以及把病了的特羅非摩留在米利都。",
      "actsSays": "特羅非摩與保羅一同到達耶路撒冷；保羅從被捕起一直被拘押，由別人為他選擇過冬的港口；使徒行傳在保羅於羅馬毫無阻礙地傳道兩年之後結束，沒有判決。",
      "howTheyFit": "這些書信無法放進使徒行傳21至28章之中。佩利指出，使徒行傳讓保羅到克里特島只是以囚犯的身分，而提多書則預設一次自由的探訪；又指出特羅非摩到了耶路撒冷，而不是病了留在米利都。使徒行傳中的官員查不出死罪，這與獲釋相符，雖然米利都的告別意味著他不會回去。優西比烏記載了一次獲釋和第二次在羅馬被囚，部分是從提摩太後書讀出來的。《革利免一書》說保羅到了西方的極限；年代有爭議的《穆拉托利殘篇》則說使徒行傳略去了他往西班牙的旅程。",
      "alternatives": [
        {
          "label": "教牧書信寫於使徒行傳所記的年間",
          "statement": "如果教牧書信寫於保羅在使徒行傳所記年間的事工期間，在使徒行傳略去的旅程中——正如它顯然略去了其他旅程——就不需要獲釋（羅賓遜）。"
        },
        {
          "label": "文學性的行程",
          "statement": "如果教牧書信是託名之作，它們的旅程可能是文學背景，而獲釋的傳統可能部分建基於它們；這樣，使徒行傳的沉默就不需要填補（狄比留斯和康策爾曼）。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅動身往馬其頓時把提摩太留在以弗所",
      "summary": "提摩太前書說保羅往馬其頓去的時候，把提摩太留在以弗所，並盼望很快回來。使徒行傳所記唯一一次這樣的離開，是在騷亂之後，卻不大吻合：提摩太從馬其頓與保羅聯名發出哥林多後書，並與保羅同行，而保羅後來繞過了以弗所。要麼是使徒行傳略去了這次旅程，要麼它發生在使徒行傳之後，要麼這個背景是文學性的。",
      "letterSays": "保羅往馬其頓去的時候，勸提摩太留在以弗所，制止某些人傳別的教導；他盼望很快回來，但寫信以防耽延。",
      "actsSays": "保羅差提摩太和以拉都先往馬其頓去，在騷亂之後離開以弗所，從希臘回程時提摩太在他的一行人中，然後他坐船經過以弗所，趕往耶路撒冷。",
      "howTheyFit": "佩利追隨皮爾森，判斷這次離開不吻合使徒行傳所記的任何旅程，並把這封信定在保羅第一次在羅馬被囚之後。被先差去的提摩太也許照哥林多前書16:11所預期的回來了，但保羅離開以弗所後不久在馬其頓寫成的哥林多後書，把他列為聯名發信人，而提摩太前書預期的是保羅回來，而不是提摩太跟去。像本森和米夏埃利斯那樣把這封信放在使徒行傳20:1，就需要提摩太很快趕上。使徒行傳確實略去了一些行程，例如第二次到哥林多的探訪。",
      "alternatives": [
        {
          "label": "以弗所時期一次未被記載的旅程",
          "statement": "保羅住在以弗所的那幾年間，可能曾從以弗所到馬其頓作過一次未被記載的短途旅行，把提摩太留下；羅賓遜把提摩太前書定在那段時期之內。"
        },
        {
          "label": "文學框架",
          "statement": "按照託名說，這個背景是從保羅在以弗所的事工鬆散取材的文學框架，所以與使徒行傳的行程不相吻合並不令人意外（狄比留斯和康策爾曼）。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "耶穌在本丟．彼拉多面前所作的見證",
      "summary": "本丟．彼拉多在保羅書信中只被提到一次，就是在提摩太前書中，說基督耶穌在他面前作了見證。使徒行傳提到他三次，其中一次是在保羅於彼西底的安提阿的講道中，每次都與耶穌被定罪和受死有關。這種一致是明確的，但它反映的是基督徒的共同傳統，而不是文學上的借用。",
      "letterSays": "提摩太被提醒自己曾在許多見證人面前作過的告白，並在神面前、在曾於本丟．彼拉多面前作見證的基督耶穌面前受囑咐。",
      "actsSays": "彼得說耶穌在彼拉多面前被棄絕，而彼拉多本已定意要釋放他；信徒的禱告提到希律．安提帕和本丟．彼拉多；保羅說耶路撒冷的掌權者求彼拉多處死他。",
      "howTheyFit": "兩者都把耶穌的受難與彼拉多連在一起。使徒行傳補充了提摩太前書沒有提到的事：彼拉多本已定意要釋放耶穌，而掌權者雖查不出死罪，卻仍堅持要處死他。這個名字已成為基督徒信仰告白中固定的一部分；二世紀初，伊格那丟一再把基督的受苦與本丟．彼拉多連在一起，有一次還像使徒行傳4:27那樣與希律．安提帕並提。這種一致是真實的，但顯示的是共同的傳統，而不是依賴。",
      "alternatives": [
        {
          "label": "信仰告白的套語",
          "statement": "提摩太前書6:13可能保存了一條早期的信仰告白套語（凱利），而它的希臘原文可以解作「在本丟．彼拉多的時代」，像信經所說的「在本丟．彼拉多手下」那樣標明基督作見證的時間，而不是描述一場審訊。"
        },
        {
          "label": "較後期的書信",
          "statement": "如果提摩太前書成於保羅之後，這處提及只顯示，到它寫成的時候，彼拉多套語已經確立，正如在伊格那丟的著作中一樣。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "米利都的警告與以弗所和亞細亞的假教師",
      "summary": "保羅在米利都警告以弗所的長老，將有豺狼進來，而且他們自己中間也會有人起來，引誘門徒跟從自己。提摩太前書和提摩太後書描述以弗所有這樣的教師，並提到其中幾個人的名字。照字面讀，使徒行傳提供了預言，書信提供了應驗；許多批判學者則認為兩者背後是同一個較後期的處境。",
      "letterSays": "提摩太前書對付在以弗所想作律法教師的人、荒誕的傳說和禁慾的規條；提摩太後書提到許米乃和腓理徒的名字，他們說復活的事已經過去，又說在亞細亞的人都離棄了保羅。",
      "actsSays": "保羅召來以弗所的長老，又稱他們為監督，囑咐他們牧養群羊，預言將有豺狼從外面進來，也有扭曲真道的教師從內部起來，並回顧自己三年來的警戒。",
      "howTheyFit": "這個連結是主題上的：使徒行傳沒有提到書信中任何對手的名字，書信也從未引用這篇講話。儘管如此，提摩太前書關於控告長老的規定，與「有些人會從長老當中起來」的警告相符；而且使徒行傳和提多書1:5-7一樣，把同一群人既稱為長老，又稱為監督。由於使徒行傳公開地把它表述為預言，這個連結是互補的，而不是非刻意的。",
      "alternatives": [
        {
          "label": "事後寫成",
          "statement": "如果使徒行傳和教牧書信都來自保羅之後的亞細亞，這篇講話可能是事後寫成的，因此兩者反映的是同一個處境，而不是預言與應驗（珀爾沃）。"
        },
        {
          "label": "保羅本人的關切",
          "statement": "沃爾頓發現這篇講話對保羅的描繪與帖撒羅尼迦前書相近，顯示路加知道真實的保羅傳統；而在羅馬書16:17-18中，保羅自己也警告一個教會提防製造分裂的教師，所以這個警告可能反映他本人的關切。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "書信中的亞歷山大與以弗所騷亂中的亞歷山大",
      "summary": "與以弗所有關、名叫亞歷山大的人可能多達三個：提摩太前書中一個信心毀壞的人；提摩太後書中的銅匠亞歷山大，書中沒有說明他在何處；以及使徒行傳中在騷亂期間被推到前面的一個猶太人。把他們視為同一人是可能的，但未經證實：這個名字非常普遍，而且使徒行傳沒有交代它的亞歷山大的行業，也沒有交代他對保羅的態度。",
      "letterSays": "提摩太前書說許米乃和同書的亞歷山大毀壞了自己的信心，被交給撒但，好叫他們學會不再褻瀆；提摩太後書警告要提防銅匠亞歷山大，他大大地傷害了保羅。",
      "actsSays": "在銀匠底米丟煽動的騷亂中，猶太人把一個亞歷山大推到前面；他做手勢要申辯，但眾人一認出他是猶太人，就把他的聲音壓了下去。",
      "howTheyFit": "如果是同一個人，提摩太後書就補充了一個適合工匠騷亂的金屬工藝行業，以及使徒行傳從未顯示的敵意。但提摩太後書從未說那銅匠在哪裡，而它差派推基古往以弗所去，可能意味著提摩太在別處。使徒行傳沒有交代它的亞歷山大的行業，也沒有說清楚他的目的；猶太群體也許推他出來，是要與保羅劃清界線。使徒行傳還提到另一個名叫亞歷山大的人，屬於大祭司的圈子。兩封書信中的亞歷山大也不一定是同一個人。充其量只是一個可能的連結。",
      "alternatives": [
        {
          "label": "同一個以弗所對手",
          "statement": "這些文本容許那銅匠就是使徒行傳中的亞歷山大：一個在以弗所的猶太金屬工匠，他對保羅的反對始於那場騷亂。但沒有甚麼要求必須如此。"
        },
        {
          "label": "互不相干的人",
          "statement": "「亞歷山大」這個名字非常普遍；書信中的一個或兩個亞歷山大與使徒行傳19章那個猶太人，可能互不相干，那就根本沒有任何接觸點。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "教會供養寡婦",
      "summary": "兩份文本都顯示教會供養寡婦。《使徒行傳》記載耶路撒冷每天的供給中，說希臘話的寡婦被忽略了，又記載約帕的寡婦圍在多加身邊；《提摩太前書》則規定以弗所的教會應當把哪些寡婦登記在冊，並要家人先盡供養之責。兩者的吻合在於這種做法，而不在諸如執事職分之類的細節。",
      "letterSays": "家人必須供養自己家中的寡婦；教會只登記那些無依無靠、年滿六十、只作過一個丈夫的妻子、以善行著稱的寡婦；年輕的寡婦應當再嫁。",
      "actsSays": "在耶路撒冷，說希臘話的寡婦在每天的供給上被忽略，於是選出七個人並委任他們；在約帕，寡婦們為多加哀哭，她是一位以善行著稱的門徒。",
      "howTheyFit": "佩利指出，《提摩太前書》提到登記寡婦時顯得突兀，彷彿讀者早已知道這回事，並據此判斷這封書信並未借用《使徒行傳》。這種吻合是真實的，但程度有限，因為照顧寡婦本是猶太人由來已久的本分。使徒行傳9章把寡婦列為與聖徒並列的一個獨立群體。《使徒行傳》從未稱那七個人為執事，不過描述他們的職務時用了與「服事」相關的詞；把他們等同於提摩太前書3章中的僕役，即執事，是後來的傳統，約公元180年由愛任紐所見證。",
      "alternatives": [
        {
          "label": "後來的寡婦職分",
          "statement": "把《提摩太前書》定在保羅之後的學者，認為那些設有年齡限制、立有誓願的登記寡婦是較成熟的職分，因此這種吻合顯示的是一種延續了數十年的做法，而不是來自保羅在世時的證據。"
        },
        {
          "label": "救濟名冊，而非職分",
          "statement": "另一些人把提摩太前書5章讀作教會所供養的貧困寡婦的名冊，受羅馬社會期望家人供養的觀念影響，而不是一個職分；按這種看法，它延續了《使徒行傳》所描述的救濟。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "金錢、長老的酬勞，以及一句與路加福音10:7相合的話",
      "summary": "《使徒行傳》與《提摩太前書》有共同的金錢倫理，但在酬勞上有分別。在米利都，保羅提醒以弗所的長老，他未曾貪圖任何人的銀子，並作工供給自己和同伴的需用，作他們的榜樣。《提摩太前書》也譴責貪婪，卻給予善於帶領的長老加倍的敬奉，並引用一句與路加福音10:7相合的話。",
      "letterSays": "監督和執事不可貪愛錢財；把敬虔當作得利的門路是被否定的；富足的人必須與人分享；善於帶領和教導的長老配得加倍的敬奉，正如作工的人理應得到工錢。",
      "actsSays": "保羅告訴以弗所的長老，他未曾貪圖任何人的金銀，而是親手作工；他們也應當這樣扶助軟弱的人，記住耶穌論施與的話。",
      "howTheyFit": "金錢倫理是一致的：不貪婪，慷慨施與。分別在於酬勞。《使徒行傳》以保羅自食其力作長老的榜樣；《提摩太前書》則給予帶領的長老加倍的敬奉，看來包括酬勞在內，並引用不可籠住牛嘴的律法——保羅在哥林多前書9章也引用這條律法，在那裡他主張自己有受供給的權利，卻又放棄不用。這種張力並不大：《哥林多前書》本身已經兼顧兩者。",
      "alternatives": [
        {
          "label": "路加的手筆",
          "statement": "穆爾和威爾遜提出，寫給提摩太和提多的書信是由路加撰寫或潤飾的，並指出其中與路加福音10:7相同的措辭；若是如此，這些書信的金錢倫理與米利都講辭出自同一人之手，並非彼此獨立。"
        },
        {
          "label": "成文福音書或口傳話語",
          "statement": "若提摩太前書5:18中「經上」一詞涵蓋兩句話，這封書信可能是把《路加福音》當作經書引用，意味著寫作年代較晚；另一些人則認為第二句是口頭流傳的耶穌的話，正如哥林多前書9:14那樣。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "在以弗所的女性教導與百基拉",
      "summary": "《提摩太前書》不許女人教導，也不許她轄管男人；而《使徒行傳》卻顯示百基拉與亞居拉一同在同一座城市以弗所教導亞波羅。兩者是否衝突，取決於如何解讀提摩太前書2:12：是一條關於公開教導的長久規定、對當地錯誤教導的回應，還是較後期的發展。",
      "letterSays": "女人應當安靜學習，不可教導，也不可轄管男人，理由引自亞當與夏娃；年輕而閒懶的寡婦挨家挨戶走動，說不恰當的話。",
      "actsSays": "保羅把百基拉和亞居拉留在以弗所；他們在會堂裡聽了亞波羅講道，就把他帶到一旁，把神的道路給他講解得更準確；腓利的四個女兒說預言。",
      "howTheyFit": "這些文本在同一座城市交會：《提摩太前書》寫給在以弗所的提摩太，《提摩太後書》問候百基拉和亞居拉，他們很可能也在那裡。《使徒行傳》只說這對夫婦把亞波羅帶到一旁；互補派讀作在聚會以外的私下教導，平等派則指出百基拉的名字通常排在前面，而且哥林多前書11:5預設女性在崇拜中說預言。保羅把說預言與教導列為不同的恩賜。兩份文本都沒有處理對方的情況，所以張力在於詮釋，而不在於事實相衝突。",
      "alternatives": [
        {
          "label": "長久規定（互補派）",
          "statement": "互補派讀者把提摩太前書2:12視為以創造次序為根據的長久規定，禁止女性在教會聚會中帶著權柄教導男人；百基拉與丈夫一同私下幫助亞波羅，不在此限。"
        },
        {
          "label": "地方危機或後期階段",
          "statement": "平等派讀者認為這是回應在以弗所各家庭中蔓延的錯誤教導（提摩太前書5:13；提摩太後書3:6），因此百基拉反映了保羅較廣泛的做法；另一些人把《提摩太前書》定在保羅之後，視之為後來較嚴格的階段。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅在羅馬的鎖鏈：《使徒行傳》中寬鬆的軟禁，《提摩太後書》中嚴苛的拘押",
      "summary": "《使徒行傳》和《提摩太後書》都把保羅置於羅馬的鎖鏈中，但處境不同。《使徒行傳》以兩年的軟禁作結，訪客受到歡迎，官員也找不到足以判死罪的罪狀；《提摩太後書》則描述他像犯人一樣被鎖鏈捆綁，一位朋友殷勤尋訪才找到他，並預期自己將死。這是同一次監禁還是兩次，仍有爭議。",
      "letterSays": "保羅是主的囚徒，像犯人一樣被鎖鏈捆綁；阿尼色弗在羅馬殷勤尋找他，並且找到了；保羅把患病的特羅非摩留在米利都；他的死期近了。",
      "actsSays": "官員們找不到他有該死的罪；在羅馬，保羅獨自居住，由一名士兵看守，身帶鎖鏈，兩年之久接待所有來見他的人，傳道毫無阻礙。",
      "howTheyFit": "佩利把《提摩太後書》歸於第二次在羅馬的監禁：他定於羅馬寫成的《腓立比書》和《腓利門書》期待獲釋，而《提摩太後書》則預期死亡。他所說的「一致的傳統」誇大了證據。最早的見證《革利免一書》，通常定於約公元96年，只說保羅在殉道前到達了西方的極限（也許是羅馬書15章所計劃的西班牙，也許就是羅馬本身）；穆拉托利殘篇所說的西班牙之行，以及優西比烏有所保留的獲釋之說，都較晚出現。《使徒行傳》從未記述上訴的結果，所以後來更嚴苛的拘押既無法證實，也無法排除。",
      "alternatives": [
        {
          "label": "同一次監禁，後來轉變",
          "statement": "較嚴苛的細節屬於在羅馬同一宗案件的後期階段，其間並無獲釋；《使徒行傳》的沉默容許這種看法，不過這樣一來提摩太後書4:20就顯得不太協調，因為《使徒行傳》把特羅非摩帶到了耶路撒冷。"
        },
        {
          "label": "後來的臨別遺訓",
          "statement": "許多批判學者認為《提摩太後書》是在保羅死後託他的名寫成的，是一篇臨別遺訓，其中淒涼的拘押是文學描繪，而不是歷史上的第二次監禁；維護其真確性的人則指出書中許多個人細節。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅的初次申訴：《使徒行傳》有所預告，只有《提摩太後書》記述",
      "summary": "《使徒行傳》一路鋪排到保羅在凱撒面前受審，卻在審訊尚未舉行時結束。《提摩太後書》記述了一次初次申訴，當時眾人都離棄保羅，但主站在他身旁，他也得了救援。《使徒行傳》沒有敘述這樣的審訊；它究竟結束了《使徒行傳》中的監禁，還是開啟了後來致命的審判，仍有爭議。",
      "letterSays": "在他初次申訴時，沒有人支持保羅，但主站在他身旁，加給他力量，好讓外邦人都能聽見，又救他脫離獅子的口。",
      "actsSays": "保羅上訴於凱撒；主，後來還有一位天使，說他必須在羅馬作見證，並站在凱撒面前；《使徒行傳》在保羅於羅馬住了兩年後結束，沒有敘述任何審訊。",
      "howTheyFit": "在《使徒行傳》中，主以及後來一位天使站在保羅身旁；在《提摩太後書》中，主在他申訴時站在他身旁。使徒行傳26:17與提摩太後書4:17一樣，把救援與向外邦人的使命連在一起。眾人離棄他，與羅馬的信徒出城迎接他形成對比。優西比烏以「據說」作保留，認為這次申訴就是結束《使徒行傳》中的監禁、使他獲釋的那次審訊，又認為那獅子大概是指尼祿。",
      "alternatives": [
        {
          "label": "最後審判的首次聆訊",
          "statement": "另一些人認為初次申訴是那場以保羅之死告終的審判的首次聆訊，而不是《使徒行傳》中監禁的結束；這樣一來，《使徒行傳》對整個最後審判都保持沉默。"
        },
        {
          "label": "文學描繪",
          "statement": "把《提摩太後書》定在保羅死後的讀者，或認為《使徒行傳》與寫給提摩太的書信出自同一人之手的讀者，把共同的「站在身旁」母題視為文學描繪，而不是對一次審訊的獨立記述。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅的賽程：在米利都盼望跑完，在《提摩太後書》中已經跑完",
      "summary": "在米利都，保羅說只要能跑完他的賽程，就不看重自己的性命；《提摩太後書》則讓他宣告賽程已經跑完，死期已到。「賽程」與「路程」背後的希臘文詞語，在新約中只出現於《使徒行傳》和《提摩太後書》，所以這個關聯是真實的，但它是否彼此獨立則有爭議。",
      "letterSays": "《腓立比書》盼望保羅沒有徒然奔跑，接受自己被傾倒作為祭物，並竭力奔向目標；《提摩太後書》宣告這祭已經開始獻上，賽程已經跑完。",
      "actsSays": "在米利都，保羅認為與跑完他的賽程和職事相比，自己的性命算不得什麼；在凱撒利亞，他準備好赴死；在非斯都面前，他說若是有罪，就不推辭一死。",
      "howTheyFit": "把《使徒行傳》和《提摩太後書》並讀，可見同一份決心從兩端顯出：先是立志要跑完，後是聲稱已經跑完。賽跑的意象是保羅自己的，正如哥林多前書9章所顯示；但這個名詞不見於他那些沒有爭議的書信，而《使徒行傳》中的兩處用法都出現在路加讓保羅發表的講辭中，其中一處談到施洗約翰。米利都講辭是《使徒行傳》中保羅唯一一篇對基督徒發表的講辭，常被認為是書中最具保羅色彩的一篇。",
      "alternatives": [
        {
          "label": "實現了的決心",
          "statement": "若《提摩太後書》出自保羅，它顯示他到達了自己在米利都和凱撒利亞所接受的終點；共同的意象反映了他自己的慣用語，由那位以「我們」敘述米利都之行的同伴記住。"
        },
        {
          "label": "共同的描繪",
          "statement": "認為《使徒行傳》與寫給提摩太和提多的書信出自同一人之手的人，或認為有一個把保羅理想化為殉道者的後期傳統的人，把這種吻合讀作共同的描繪，而不是對他最後日子的獨立印證。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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羅馬的服事，《使徒行傳》對此一無所知",
      "summary": "在新約中，只有《提摩太後書》提到阿尼色弗的名字；他在以弗所服事，常使保羅舒暢，又在羅馬把他找出來。《使徒行傳》敘述了在以弗所的長期事工和在羅馬的住處，卻沒有提到他、腓吉路或黑摩其尼的名字，所以這些細節並非來自《使徒行傳》；它們是保羅的記憶還是後來作者添加的色彩，仍有爭議。",
      "letterSays": "在亞細亞的眾人，包括腓吉路和黑摩其尼，都離棄了保羅；阿尼色弗常使他舒暢，不以他的鎖鏈為恥，在羅馬把他找出來，又在以弗所服事。",
      "actsSays": "《使徒行傳》記述了在以弗所約三年、有許多人歸信的時期，以及保羅在羅馬受看守的住處，卻既沒有提到阿尼色弗，也沒有提到腓吉路或黑摩其尼。",
      "howTheyFit": "《使徒行傳》略去了許多保羅的幫手，連提多也沒有提，所以它對阿尼色弗的沉默並不出奇，也不構成對這封書信不利的證據。但這確實顯示《提摩太後書》並非從《使徒行傳》取得這些名字。這支持它獨立於《使徒行傳》，而不是支持保羅是作者：一位後來在亞細亞的作者也可以取材於當地的記憶。二世紀的《保羅與特克拉行傳》後來把阿尼色弗寫成保羅在以哥念的接待者。",
      "alternatives": [
        {
          "label": "個人記憶",
          "statement": "主張保羅為作者的人，把這些具體而不討好的細節——點名的離棄者、一位幫手在以弗所的服事——讀作作者與一位認識這些人的讀者共有的記憶。"
        },
        {
          "label": "託名的色彩",
          "statement": "判斷《提摩太後書》為託名之作的學者，把其中的個人筆觸讀作營造逼真感的手法，也許借用了亞細亞各教會所記得的名字；麥唐納認為這些書信是在與關於保羅的口傳傳說角力，而這些傳說後來被寫進了《保羅行傳》。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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，特羅非摩病留米利都，外衣留在特羅亞：《使徒行傳》沒有記載的旅程",
      "summary": "《提摩太後書》中的三則旅行記事，與《使徒行傳》的順序不合。特羅非摩不可能是在《使徒行傳》所記保羅最後一次到訪米利都時病留在那裡，因為《使徒行傳》隨後就把他放在耶路撒冷；以拉都留在哥林多也不太吻合；而當時留在特羅亞的外衣就要等上好幾年。佩利推論《使徒行傳》之後還有一次旅程；另一些人則認為是殘篇或文學背景。",
      "letterSays": "保羅請提摩太把留在特羅亞加布那裡的外衣、書卷和羊皮卷帶來，並告訴他以拉都留在哥林多，特羅非摩因病留在米利都。",
      "actsSays": "以拉都被差往馬其頓；特羅非摩在特羅亞等候保羅一行人，後來又被人看見與他一同在耶路撒冷；保羅被捕後到了羅馬，沒有再到特羅亞、米利都或哥林多。",
      "howTheyFit": "佩利循著卡佩魯斯指出，提摩太是與保羅一同離開希臘的（使徒行傳20:4），所以不需要別人告訴他以拉都留在哥林多；又指出特羅非摩繼續前往耶路撒冷（使徒行傳21:29）。此後《使徒行傳》一直讓保羅處於拘押之中。因此佩利把這些記事放在保羅從羅馬的拘押中獲釋之後。優西比烏把這次獲釋當作傳統來報道，但他的論證部分來自《提摩太後書》本身，所以他不是獨立的見證。特羅非摩的例子較為穩固；以拉都這一點則是推論。只有外衣可能是使徒行傳20章時留下的。",
      "alternatives": [
        {
          "label": "後期書信中的真實便條",
          "statement": "P. N. 哈里森主張，這幾節是保羅在哥林多後書2:12-13所記的特羅亞之行後，從馬其頓寫的一張真實便條，後來被一位跟隨者編進他所撰寫的一封書信中。"
        },
        {
          "label": "文學細節",
          "statement": "判斷《提摩太後書》為託名之作的學者，例如路易斯·唐納森，把書中的名字和差事視為一幅刻意建構的保羅畫像的一部分，為書信提供個人的背景，而不是真實旅程的紀錄。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "過冬計劃、尼哥坡里與使徒行傳27章的航海季節",
      "summary": "這些書信都圍繞冬天作計劃：保羅或許會在哥林多過冬，決定在尼哥坡里過冬，又催提摩太在冬天以前來。《使徒行傳》顯示了這種限制：禁食的節期（贖罪日）過後，航行變得危險，保羅所乘的船要找過冬的港口。《使徒行傳》所記在希臘的三個月，在除酵節之前，很可能就是實現了在哥林多的計劃；尼哥坡里從未在《使徒行傳》中出現。",
      "letterSays": "保羅或許會在哥林多住些時候，甚至在那裡過冬；他決定在尼哥坡里過冬，並召提多到那裡去；他又催提摩太在冬天以前來。",
      "actsSays": "在希臘住了三個月後，保羅在除酵節以後從腓立比開船；在前往羅馬途中，他的船在禁食的節期過後遇上危險，要找過冬的港口，他們最後在馬耳他島過冬。",
      "howTheyFit": "《使徒行傳》把這些書信所預設的季節限制具體呈現出來：禁食的節期、一個不適合的港口、一艘在馬耳他島停航過冬的船。它所記在希臘的三個月——之後保羅在除酵節以後從腓立比開船——很可能與在哥林多過冬的盼望相合，雖然《使徒行傳》既沒有提到冬天，也沒有提到哥林多。佩利把尼哥坡里認定為以此為名最著名的城市，即位於伊庇魯斯、靠近亞克興的那一座，並否定了後來那條把《提多書》定為寫於馬其頓的尼科波利斯的附言。《使徒行傳》所敘述的冬天，沒有一個是在那裡度過的，不過使徒行傳20:1-2的記述相當模糊。",
      "alternatives": [
        {
          "label": "背景，而非印證",
          "statement": "航海季節是常識，所以關於冬季旅行的吻合顯示兩份文本都反映了地中海的真實狀況，而不是任何一方印證了另一方的特定事件。"
        },
        {
          "label": "《使徒行傳》年間的一次尼哥坡里過冬",
          "statement": "P. N. 哈里森把提多書3:12-15視為一張真實的便條，寫於使徒行傳20:2所概述的馬其頓之行期間；當時保羅可能曾向以利哩古推進（羅馬書15:19），並計劃在尼哥坡里過冬。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅在克里特島的宣教，在《使徒行傳》中沒有位置",
      "summary": "《使徒行傳》沒有記載任何在克里特島的宣教。提多書1:5說保羅曾在克里特島，留下提多去設立長老；但《使徒行傳》只讓保羅以囚犯身分、在前往羅馬途中到過克里特島，而且從未提到提多的名字。佩利把這次宣教放在保羅獲釋之後；另一些人把它放進《使徒行傳》的空隙中，或把它讀作文學背景。",
      "letterSays": "保羅說他把提多留在克里特島，要他完成整頓各教會的工作，在各城設立長老，後來又召他到尼哥坡里去。",
      "actsSays": "保羅只以囚犯身分到過克里特島：船沿著海岸艱難前行到了佳澳，又違背他的勸告開船，駛入風暴之中。書中沒有出現任何宣教或克里特的信徒。",
      "howTheyFit": "《使徒行傳》只是沉默，並非矛盾。它略去了許多事，包括使徒行傳27章以前的幾次船難（哥林多後書11:25），也從未提到提多的名字。佩利認為保羅寫《提多書》時是自由之身，所以那次以囚犯身分的航程不可能是寫信的場合；他把這次到訪放在保羅獲釋之後，同時承認所走的路線大多是假設。在以弗所的那些年間（使徒行傳19:10）到訪是可能的，但沒有證據；而使徒行傳20:1-3的巡行則面對佩利所轉述的卡佩魯斯的反對：當時提多正忙於往返馬其頓與哥林多之間（哥林多後書7:6-7；8:16-17）。",
      "alternatives": [
        {
          "label": "《使徒行傳》年間的一個空隙",
          "statement": "J. A. T. 羅賓遜把《提多書》定在約公元57年，即《使徒行傳》所涵蓋的年間，這就需要一次《使徒行傳》略過不提的克里特之行，正如它略過其他旅程一樣。"
        },
        {
          "label": "文學背景",
          "statement": "若《提多書》是後來託保羅之名寫成的，那麼在克里特島的宣教就是作者所選擇的背景，用以授權那裡的教會秩序，而《使徒行傳》的沉默也就無需解釋。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "五旬節時的克里特人與克里特島上的猶太社群",
      "summary": "《使徒行傳》與《提多書》順帶一致地表明克里特島上有猶太人。《使徒行傳》在五旬節時身在耶路撒冷的猶太人中列出克里特人；《提多書》警告有人教導猶太人的荒誕傳說，擾亂克里特的家庭。斐洛和約瑟夫斯各自獨立地證實克里特島上有猶太社群。兩份文本都沒有說福音是怎樣傳到這個島上的；說是回鄉的朝聖者帶去，只是猜測。",
      "letterSays": "提多必須使克里特島上迷惑人的人住口，特別是那些屬割禮派的教導者，他們為了得利而擾亂整個家庭；他也要使信徒不聽從猶太人的荒誕傳說和人的命令。",
      "actsSays": "五旬節時住在耶路撒冷、從天下各國來的猶太人中有克里特人，他們聽見加利利的門徒用他們各自的語言說話。",
      "howTheyFit": "這種吻合程度有限，而且不太可能是借用的：《使徒行傳》只在一份名單中提到克里特人一次，而《提多書》從未提到五旬節。斐洛所轉錄的一封希律王的書信，把克里特島列為遍佈猶太人聚居地的海島之一（《覲見蓋烏斯》282）；約瑟夫斯提到克里特島的猶太人曾被一個冒稱皇族血統的人搜刮錢財（《猶太戰記》2.103），也提到他那位曾在克里特島居住的猶太妻子（《自傳》427）。可見兩份文本都預設了這個島嶼的一個真實特點。至於島上各城的教會如何興起，則沒有記載。",
      "alternatives": [
        {
          "label": "太籠統，無法作印證",
          "statement": "猶太社群遍佈地中海東部，所以任何作者都可能預設克里特島上有猶太人；這種吻合顯示的是一個合理的背景，而不是任何一方知道克里特島上的特定事件。"
        },
        {
          "label": "教會內部的反對者",
          "statement": "《提多書》中的割禮派，可能是教會內部的猶太信徒或猶太化的教導者，而不是會堂中人；這仍意味著島上有猶太根源，但對五旬節卻毫無說明。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "保羅引用一位希臘詩人的話",
      "summary": "《提多書》和《使徒行傳》都顯示保羅引用異教作者的話。《提多書》引用一位克里特人的先知論克里特人的話；在雅典，保羅引用希臘詩人的話。亞歷山太的革利免指出那是埃庇米尼得斯和亞拉圖斯。佩利認為這是保羅真實的習慣，但後來的作者也可以模仿《使徒行傳》，所以這種重疊無法決定作者問題。",
      "letterSays": "保羅引用一位克里特人的先知對自己同胞的嚴厲評語，肯定這話是真的，並吩咐提多嚴厲地責備他們，使他們在信仰上健全。",
      "actsSays": "保羅在亞略巴古講話時，為了支持人是神所生的這一主張，引用了他說是出自聽眾中某些人本族詩人的話。",
      "howTheyFit": "兩份文本共有的是一種習慣，而不是措辭。佩利論證說：沒有其他新約作者訴諸異教的見證；保羅在哥林多前書15:33又這樣做；一個抄襲《使徒行傳》的模仿者會稱埃庇米尼得斯為詩人，而不是先知；而且由於《使徒行傳》從未提到提多的名字，路加並沒有借用這封書信。《哥林多前書》那句話出自米南德，可能曾作為諺語流傳。亞略巴古講辭可能是路加的創作，而後來《提多書》的作者也可能知道使徒行傳17章。",
      "alternatives": [
        {
          "label": "路加的講辭，路加的描繪",
          "statement": "許多學者追隨馬丁·狄比留斯，把亞略巴古講辭視為大體上是路加的創作；這樣，使徒行傳17章顯示的是路加如何描繪保羅，而不能為保羅本人的做法提供獨立的證據。"
        },
        {
          "label": "兩者背後同一首克里特人的詩",
          "statement": "J. 倫德爾·哈里斯根據一個敘利亞文註釋傳統主張，使徒行傳17:28的第一個分句也出自埃庇米尼得斯，這樣兩份文本就都取材於同一首克里特人的詩；這個歸屬仍有爭議。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/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": "順服掌權者，不給外人任何可指控的把柄",
      "summary": "《羅馬書》和《提多書》都勸人順服掌權者，《提多書》還希望外人找不到可批評之處。在《使徒行傳》中，好幾位官員都查不出保羅和他同伴有罪；保羅因辱罵大祭司而受責備時，引用了不可辱罵統治者的誡命。《羅馬書》顯示這個主題出現得很早；批評者則認為《使徒行傳》和《提多書》對它的強調是後來的護教。",
      "letterSays": "信徒應當順服掌權者，不毀謗人，行事為人要使神的道不被毀謗，叫反對的人找不到可批評之處；《羅馬書》把順服建基於神的安排。",
      "actsSays": "迦流、以弗所的書記、呂西亞、非斯都和亞基帕都查不出保羅或他同伴有罪；保羅因辱罵大祭司而受責備時，引用了禁止辱罵統治者的律法。",
      "howTheyFit": "這些文本交會在一種關注上，而不是措辭上：不給當權者任何真正可埋怨的理由；而《使徒行傳》顯示好幾位當權者都找不到這樣的理由。《使徒行傳》對官員並非一概讚許：腓立比的官長鞭打保羅和西拉，之後他才堅持自己作為羅馬公民的權利（使徒行傳16:22-23、37）；腓力斯為了討好人而讓他一直被捆綁（使徒行傳24:26-27）；反對者控告信徒違抗凱撒（使徒行傳17:6-7）。羅馬書13章把這個主題放在一封沒有爭議的書信中，而彼得前書2:13-17則顯示保羅以外也有類似的教導。",
      "alternatives": [
        {
          "label": "後來的護教",
          "statement": "許多人追隨漢斯·康策爾曼，認為《使徒行傳》把基督徒的信仰描繪成對羅馬在政治上無害；狄比留斯和康策爾曼也認為教牧書信推崇安定的良好公民生活；按這種看法，兩者都反映了後來一代人的關注。"
        },
        {
          "label": "兩者背後同一位作者",
          "statement": "S. G. 威爾遜主張教牧書信是路加所寫，C. F. D. 穆爾則主張是路加為保羅起草的；無論哪一種，共同的觀點都出自同一人之手，而不是兩個獨立的見證。"
        }
      ],
      "canonicalUrl": "https://paulineletters.com/zh-hant/explore/acts-and-letters#concordance-submission-to-rulers-and-no-cause-for-accusation"
    }
  ],
  "contentDigest": "63eb24f0f1b4906b07496d0d43b4ab3a9c340a652e1333714059160e1ed18188"
}