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The Acts of the Apostles (Ancient Greek Πράξεις τῶν Ἀποστόλων, Práxeis tôn Apostólōn; Latin Āctūs Apostolōrum), often referred to simply as Acts, is the fifth book of the New Testament; it tells of the founding of the Christian church and the spread of its message to the Roman empire.[1] Acts is the second half of a two-part work, referred to as Luke-Acts, by the same anonymous author, referred to as Luke the Evangelist, and usually dated to around 80-90 CE.[2][3] The first part, the Gospel of Luke, tells how God fulfilled his plan for the world s salvation through the life, death and resurrection of Jesus of Nazareth, the promised Messiah. Acts continues the story of Christianity in the 1st century, beginning with the Ascension of Christ. The early chapters, set in Jerusalem, describe the Day of Pentecost (the coming of the Holy Spirit) and the growth of the church in Jerusalem. Initially the Jews are receptive to the Christian message, but soon they turn against the followers of the Messiah. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Paul s conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, where, as the book ends, he awaits trial. Luke-Acts is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.[1] Contents [hide] 1 Composition and setting 1.1 Title, unity of Luke-Acts, authorship and date 1.2 Genre, sources and historicity of Acts 1.3 Audience and authorial intent 1.4 Manuscripts 2 Structure and content 2.1 Structure 2.2 Outline 2.3 Content 3 Theology 4 Comparison with other writings 4.1 Gospel of Luke 4.2 Pauline epistles 5 See also 6 References 7 Bibliography 8 External links Composition and setting[edit] Main article Authorship of Luke–Acts Ministry of the Apostles Russian icon by Fyodor Zubov, 1660 Title, unity of Luke-Acts, authorship and date[edit] The title "Acts of the Apostles" (Greek Πράξεις ἀποστόλων Praxeis Apostolon) was first used by Irenaeus in the late 2nd century. It is not known whether this was an existing title or one invented by Irenaeus; it does seem clear, however, that it was not given by the author.[4] The gospel of Luke and Acts make up a two-volume work which scholars call Luke-Acts.[3] Together they account for 27.5% of the New Testament, the largest contribution attributed to a single author, providing the framework for both the Church s liturgical calendar and the historical outline into which later generations have fitted their idea of the story of Jesus and the early church.[5] The author is not named in either volume.[6] According to Church tradition dating from the 2nd century, he was the "Luke" named as a companion of the apostle Paul in three of the letters attributed to Paul himself; this view is still sometimes advanced, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters."[7] (An example can be seen by comparing Acts accounts of Paul s conversion (Acts 9 1-31, 22 6-21, and 26 9-23) with Paul s own statement that he remained unknown to Christians in Judea after that event (Galatians 1 17-24).)[8] He admired Paul, but his theology was significantly different from Paul s on key points and he does not (in Acts) represent Paul s views accurately.[9] He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business-people who made up the early church of Paul and were presumably Luke s audience.[10] The earliest possible date for the composition of Acts is set by the events with which it ends, Paul s imprisonment in Rome c.63 CE, but an early date is now rarely put forward.[11][12] The last possible date would be set by its first definite citation by another author, but there is no unanimity on this–some scholars find echoes of Acts in a work from c.95 CE called I Clement, while others see no indisputable citation until the middle of the 2nd century.[11] If Acts uses Josephus as a source, as has been proposed, then it must have been composed after 93 CE; it does not show any knowledge of Paul s letters, a fact which also supports a late date; and the social situation it reflects is one in which the faithful need "shepherds" to protect them from heretical (possibly Marcionite) "wolves", which again reflects a late date.[11] Most experts therefore date it to around 80-90 CE, although some suggest 90-110, [2] and there is evidence that it was still being substantially revised well into the 2nd century.[13] Genre, sources and historicity of Acts[edit] Luke (or more accurately the anonymous author of Luke-Acts) describes his work, Luke-Acts, as a "narrative" (diegesis). Acts, the second part, is widely thought of as a history, but it lacks exact analogies in Hellenistic or Jewish literature.[14] The title "Acts of the Apostles" (Praxeis Apostolon) would seem to identify it with the genre telling of the deeds and achievements of great men (praxeis), but it was not the title given by the author.[4] Luke seems to have taken as his model the works of two respected Classical authors, Dionysius of Halicarnassus, who wrote a well-known history of Rome, and the Jewish historian Josephus, author of a history of the Jews.[15] Like them he anchors his history by dating the birth of the founder (Romulus for Dionysius, Moses for Josephus, Jesus for Luke) and like them he tells how the founder is born from God, taught authoritatively, and appeared to witnesses after death before ascending to heaven.[15] By and large the sources for Acts can only be guessed at,[16] but Luke would have had access to the Septuagint (a Greek translation of the Jewish scriptures), the gospel of Mark and the collection of "sayings of Jesus" called the Q source.[17] He transposed a few incidents from Mark s gospel to the time of the Apostles – for example, the material about "clean" and "unclean" foods in Mark 7 is used in Acts 10, and Mark s account of the accusation that Jesus has attacked the Temple (Mark 14 58) is used in a story about Stephen (Acts 6 14).)[18] There are also points of contacts (meaning suggestive parallels but something less than clear evidence) with 1 Peter, the Letter to the Hebrews, and 1 Clement.[19] Other sources can only be inferred from internal evidence – the traditional explanation of the three "we" passages, for example, is that they represent eye-witness accounts.[20] The search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned.[21] Acts was read as a reliable history of the early church well into the post-Reformation era. By the 17th century, however, biblical scholars began to notice that it was incomplete and tendentious – its picture of a harmonious church is quite at odds with that given by Paul s letters, and it omits important events such as the deaths of both Peter and Paul. The mid-19th century scholar Ferdinand Baur suggested that Luke had re-written history to present a united Peter and Paul and advance a single orthodoxy against the Marcionites. (Marcion was a 2nd-century heretic who wished to cut Christianity off entirely from the Jews). Baur continues to have enormous influence, but today there is less interest in determining Luke s historical accuracy (although this has never died out) than in understanding his theological program.[22] Audience and authorial intent[edit] Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord s supper.[15] The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large.[23] He begins his gospel with a preface addressed to Theophilus, informing him of his intention to provide an "ordered account" of events which will lead his reader to "certainty".[10] He did not write in order to provide Theophilus with historical justification – "did it happen?" – but to encourage faith – "what happened, and what does it all mean?"[24] Acts (or Luke-Acts) is intended as a work of "edification."[25] Edification means "the empirical demonstration that virtue is superior to vice,"[26] but is not all of Luke s purpose. He also engages with the question of a Christian s proper relationship with the Roman Empire, the civil power of the day could a Christian obey God and also Caesar? The answer is ambiguous.[27] The Romans never move against Jesus or his followers unless provoked by the Jews, in the trial scenes the Christian missionaries are always cleared of charges of violating Roman laws, and Acts ends with Paul in Rome proclaiming the Christian message under Roman protection; at the same time, Luke makes clear that the Romans, like all earthly rulers, receive their authority from Satan, while Christ is ruler of the kingdom of God. [28] Luke-Acts can be also seen as a defense of (or "apology" for) the Jesus movement addressed to the Jews the bulk of the speeches and sermons in Acts are addressed to Jewish audiences, with the Romans featuring as external arbiters on disputes concerning Jewish customs and law.[27] On the one hand Luke portrays the Christians as a sect of the Jews, and therefore entitled to legal protection as a recognised religion; on the other, Luke seems unclear as to the future God intends for Jews and Christians, celebrating the Jewishness of Jesus and his immediate followers while also stressing how the Jews had rejected God s promised Messiah.[29] Manuscripts[edit] There are two major textual variants of Luke-Acts, the Western text-type and the Alexandrian. The oldest complete Alexandrian manuscripts date from the 4th century and the oldest Western ones from the 6th, with fragments and citations going back to the 3rd. Western texts of Acts are 10% longer than Alexandrian texts, the additions tending to enhance the Jewish rejection of the Messiah and the role of the Holy Spirit, in ways that are stylistically different from the rest of Acts.[30] These conflicts suggest that Luke-Acts was still being substantially revised well into the 2nd century.[13] The majority of scholars prefer the Alexandrian (shorter) text-type over the Western as the more authentic, but this same argument would favour the Western over the Alexandrian for the gospel of Luke, as in that case the Western version is the shorter. The debate therefore continues.[30] Structure and content[edit] Acts 1 1-2a from the 14th century Minuscule 223 Structure[edit] Acts has two key structural principles. The first is the geographic movement from Jerusalem, centre of God s Covenantal people the Jews, to Rome, centre of the Gentile world. This structure reaches back to the author s preceding work, the Gospel of Luke, and is signaled by parallel scenes such as Paul s utterance in Acts 19 21, which echoes Jesus words 9 51 (Paul has Rome as his destination, as Jesus had Jerusalem). The second key element is the roles of Peter and Paul, the first representing the Jewish Christian church, the second the mission to the Gentiles.[31] Transition reprise of the preface addressed to Theophilus and the closing events of the gospel (Acts 1-1 26) Petrine Christianity the Jewish church from Jerusalem to Antioch (Acts 2 1-12 25) 2 1-8 1 - beginnings in Jerusalem 8 2-40 - the church expands to Samaria and beyond 9 1-31 - conversion of Paul 9 32-12 25 - the conversion of Cornelius, and the formation of the Antioch church Pauline Christianity the Gentile mission from Antioch to Rome (Acts 13 1-28 21) 13 1-14 28 - the Gentile mission is promoted from Antioch 15 1-35 - the Gentile mission is confirmed in Jerusalem 15 36-28 31 - the Gentile mission, climaxing in Paul s passion story in Rome (21 17-28 31) Outline[edit] Dedication to Theophilus (1 1–2) Resurrection appearances (1 3) Great Commission (1 4–8) Ascension (1 9) Second Coming Prophecy (1 10–11) Matthias replaced Judas (1 12–26) the Upper Room (1 13) Holy Spirit came at Pentecost (2), see also Paraclete Peter healed a crippled beggar (3 1–10) Peter s speech at the Temple (3 11–26) Peter and John before the Sanhedrin (4 1–22) Resurrection of the dead (4 2) Believers Prayer (4 23–31) Everything is shared (4 32–37) Ananias and Sapphira (5 1–11) Signs and Wonders (5 12–16) Apostles before the Sanhedrin (5 17–42) Seven Greeks appointed (6 1–7) Saint Stephen before the Sanhedrin (6 8–7 60) The "Cave of the Patriarchs" was located in Shechem (7 16) "Moses was educated in all the wisdom of the Egyptians" (7 22) First mentioning of Saul (Paul the Apostle) in the Bible (7 58) Paul the Apostle confesses his part in the martyrdom of Stephen (7 58-60) Saul persecuted the Church of Jerusalem (8 1–3) Philip the Evangelist (8 4–40) Simon Magus (8 9–24) Ethiopian eunuch (8 26–39) Conversion of Paul the Apostle (9 1–31, 22 1–22, 26 9–24) Paul the Apostle confesses his active part in the martyrdom of Stephen (22 20) Peter healed Aeneas and raised Tabitha from the dead (9 32–43) Conversion of Cornelius (10 1–8, 24–48) Peter s vision of a sheet with animals (10 9–23, 11 1–18) Church of Antioch founded (11 19–30) term "Christian" first used (11 26) Saint James the Great executed (12 1–2) Peter s rescue from prison (12 3–19) Death of Herod Agrippa I [in 44] (12 20–25) "the voice of a god" (12 22) Mission of Barnabas and Saul (13–14) "Saul, who was also known as Paul" (13 9) called "gods ... in human form" (14 11) Council of Jerusalem (15 1–35) Paul separated from Barnabas (15 36–41) 2nd and 3rd missions (16–20) Areopagus sermon (17 16-34) "God...has set a day" (17 30–31) Trial before Gallio c. 51–52 (18 12–17) Trip to Jerusalem (21) Before the people and the Sanhedrin (22–23) Before Felix–Festus–Agrippa II (24–26) Trip to Rome (27–28) called a god on Malta (28 6) Content[edit] See also Early Christianity and Jewish Christians The Gospel of Luke began with a prologue addressed to Theophilus; Acts likewise opens with an address to Theophilus and refers to "my earlier book", almost certainly the gospel. The apostles and other followers of Jesus meet and elect Matthias to replace Judas as a member of The Twelve. On Pentecost, the Holy Spirit descends and confers God s power on them, and Peter, along with John, preaches to many in Jerusalem, and performs Christ-like healings, casting out of evil spirits, and raising of the dead. At first many Jews follow Christ and are baptized, but the Christians begin to be increasingly persecuted by the Jews. Stephen is arrested for blasphemy, and after a trial, is found guilty and stoned by the Jews. Stephen s death marks a major turning point the Jews have rejected the message, and henceforth it will be taken to the Gentiles.[32] The message is taken to the Samaritans, a people rejected by Jews, and to the Gentiles. Saul of Tarsus, one of the Jews who persecuted the Christians, is converted by a vision to become a follower of Christ (an event which Luke regards as so important that he relates it three times). Peter, directed by a series of visions, preaches to Cornelius the Centurion, a Gentile God-fearer, who becomes a follower of Christ. The Holy Spirit descends on Peter and Cornelius, thus confirming that the message of eternal life in Christ is for all mankind. The Gentile church is established in Antioch (north-western Syria, the third-largest city of the empire), and here Christ s followers are first called Christians.[33] The mission to the Gentiles is promoted from Antioch and confirmed at meeting in Jerusalem between Paul and the leadership of the Jerusalem church. Paul spends the next few years traveling through western Asia Minor and the Aegean,preaching, converting Gentiles, and founding new churches. On a visit to Jerusalem he is set on by a Jewish mob. Saved by the Roman commander, he is accused by the Jews of being a revolutionary, the "ringleader of the sect of the Nazarenes", and imprisoned. Paul asserts his right as a Roman citizen, to be tried in Rome and is sent by sea to Rome, where he spends another two years under house arrest, proclaiming the Kingdom of God and teaching the "Lord Jesus Christ". Acts ends abruptly without recording the outcome of Paul s legal troubles.[citation needed] Theology[edit] Paul s conversion, from Livre d Heures d Étienne Chevalier (c. 1450–1460), Jean Fouquet, in the Château de Chantilly. Prior to the 1950s Luke-Acts was seen as a historical work, written to defend Christianity before the Romans or Paul against his detractors; since then, however, the tendency has been to see the work as primarily theological.[34] Luke s theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview.[35] His "salvation history" stretches from the Creation to the present time of his readers, in three ages first, the time of "the Law and the Prophets" (Luke 16 16), the period beginning with Genesis and ending with the appearance of John the Baptist (Luke 1 5-3 1); second, the epoch of Jesus, in which the Kingdom of God was preached (Luke 3 2-24 51); and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming.[36] Luke-Acts is an attempt to answer a theological problem, namely how the Messiah promised to the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.[1] This theme is introduced at the opening of the gospel of Luke, when Jesus, rejected in Nazareth, recalls that the prophets were rejected by Israel and accepted by Gentiles; at the end of the gospel he commands his disciples to preach his message to all nations, "beginning from Jerusalem." He repeats the command in Acts, telling them to preach "in Jerusalem, in all Judea and Samaria, and to the end of the Earth." They then proceed to do so, in the order outlined first Jerusalem, then Judea, then Samaria, then the entire (Roman) world.[37] For Luke, the Holy Spirit is the driving force behind the spread of the Christian message, and he places more emphasis on it than do any of the other evangelists. The Spirit is "poured out" at Pentecost, on the first Samaritan and Gentile believers, and on disciples who had been baptised only by John the Baptist, each time as a sign of God s approval. The Holy Spirit represents God s power (At his ascension, Jesus tells his followers, "You shall receive power when the Holy Spirit has come upon you") through it the disciples are given speech to convert thousands in Jerusalem, forming the first church (the term is used for the first time in Acts 5).[38] Comparison with other writings[edit] Saint Paul Writing His Epistles, ascribed to Valentin de Boulogne, 17th century Gospel of Luke[edit] As the second part of the two-part work Luke-Acts, Acts has significant links to the gospel of Luke. Major turning points in the structure of Acts, for example, find parallels in Luke the presentation of the child Jesus in the Temple parallels the opening of Acts in the Temple, Jesus forty days of testing in the wilderness prior to his mission parallel the forty days prior to his Ascension in Acts, the mission of Jesus in Samaria and the Decapolis (the lands of the Samaritans and Gentiles) parallels the missions of the Apostles in Samaria and the Gentile lands, and so on (see Gospel of Luke). These parallels continue through both books.[39] There are also differences between Luke and Acts, amounting at times to outright contradiction. For example, the gospel seems to place the Ascension on Easter Sunday, immediately after the Resurrection, while Acts 1 puts it forty days later.[40] There are similar conflicts over the theology. While not seriously questioning the single authorship of Luke-Acts, these differences do suggest the need for caution in seeking too much consistency in books written in essence as popular literature.[41] Pauline epistles[edit] Acts agrees with Paul s letters on the major outline of Paul s career as Saul he is converted and becomes Paul the Christian missionary and apostle, establishing new churches in Asia Minor and the Aegean and struggling to free Gentile Christians from the Jewish Law. There are also agreements on many incidents, such as Paul s escape from Damascus, where he is lowered down the walls in a basket. But details of these same incidents are frequently contradictory for example, according to Paul it was a pagan king who was trying to arrest him in Damascus, but according to Luke it was, characteristically, the Jews (2 Corinthians 11 33 and Acts 9 24). Many of the disagreements are not so immediately obvious Acts speaks of "Christians" and "disciples", but Paul never uses either term, and there are striking differences in the accounts of Paul s relationship with the Jerusalem church and its leaders (Acts 9-15 vs. Galatians 1-2). Acts omits much from the letters, notably Paul s problems with his congregations (internal difficulties are said to be the fault of the Jews instead), and his apparent final rejection by the church leaders in Jerusalem (Acts has Paul and Barnabas deliver an offering that is accepted, a trip that has no mention in the letters). There are also major differences between Acts on Paul on Christology (the understanding of Christ s nature), eschatology (understanding of the "last things"), and apostleship.[42] See also[edit] Historical reliability of the Acts of the Apostles List of Gospels List of omitted Bible verses Textual variants in the Acts of the Apostles Acts of the Apostles (genre) Acts of Andrew Acts of Barnabas Acts of John Acts of the Martyrs Acts of Paul Acts of Paul and Thecla Acts of Peter Acts of Peter and Paul Acts of Peter and the Twelve Acts of Pilate Acts of Philip Acts of Thomas Acts of Timothy The Lost Chapter of the Acts of the Apostles References[edit] ^ Jump up to a b c Burkett 2002, p. 263. ^ Jump up to a b Charlesworth 2008, p. no page number. ^ Jump up to a b Burkett 2002, p. 195. ^ Jump up to a b Matthews 2011, p. 12. Jump up ^ Boring 2012, p. 556. Jump up ^ Burkett 2002, p. 196. Jump up ^ Theissen Merz 1998, p. 32. Jump up ^ Perkins 1998, p. 253. Jump up ^ Boring 2012, p. 590. ^ Jump up to a b Green 1997, p. 35. ^ Jump up to a b c Boring 2012, p. 587. Jump up ^ Theissen Merz 1996 [tr. 1998], p. 32. ^ Jump up to a b Perkins 2009, p. 250-253. Jump up ^ Aune 1988, p. 77. ^ Jump up to a b c Balch 2003, p. 1104. Jump up ^ Bruce 1990, p. 40. Jump up ^ Boring 2012, p. 577. Jump up ^ Witherington 1998, p. 8. Jump up ^ Boring 2012, p. 578. Jump up ^ Bruce 1990, p. 40-41. Jump up ^ Boring 2012, p. 579. Jump up ^ Holladay 2011, p. no page numbers. Jump up ^ Green 1995, p. 16-17. Jump up ^ Green 1997, p. 36. Jump up ^ Fitzmyer 1998, p. 55-65. Jump up ^ Aune 1988, p. 80. ^ Jump up to a b Pickett 2011, p. 6-7. Jump up ^ Boring 2012, p. 562. Jump up ^ Boring 2012, p. 563. ^ Jump up to a b Thompson 2010, p. 332. Jump up ^ Boring 2012, p. 569-570. Jump up ^ Burkett 2002, p. 265. Jump up ^ Burkett 2002, p. 266. Jump up ^ Buckwalter 1996, p. 6. Jump up ^ Allen 2009, p. 326. Jump up ^ Evans 2011, p. no page numbers. Jump up ^ Burkett 2002, p. 264. Jump up ^ Burkett 2002, p. 268-270. Jump up ^ Tremmel 2011, p. 59. Jump up ^ Zwiep 2010, p. 39. Jump up ^ Parsons 1993, p. 17-18. Jump up ^ Boring 2012, p. 581, 588-590.The Acts of the Apostles (Ancient Greek Πράξεις τῶν Ἀποστόλων, Práxeis tôn Apostólōn; Latin Āctūs Apostolōrum), often referred to simply as Acts, is the fifth book of the New Testament; it tells of the founding of the Christian church and the spread of its message to the Roman empire.[1] Acts is the second half of a two-part work, referred to as Luke-Acts, by the same anonymous author, referred to as Luke the Evangelist, and usually dated to around 80-90 CE.[2][3] The first part, the Gospel of Luke, tells how God fulfilled his plan for the world s salvation through the life, death and resurrection of Jesus of Nazareth, the promised Messiah. Acts continues the story of Christianity in the 1st century, beginning with the Ascension of Christ. The early chapters, set in Jerusalem, describe the Day of Pentecost (the coming of the Holy Spirit) and the growth of the church in Jerusalem. Initially the Jews are receptive to the Christian message, but soon they turn against the followers of the Messiah. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Paul s conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, where, as the book ends, he awaits trial. Luke-Acts is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.[1] Contents [hide] 1 Composition and setting 1.1 Title, unity of Luke-Acts, authorship and date 1.2 Genre, sources and historicity of Acts 1.3 Audience and authorial intent 1.4 Manuscripts 2 Structure and content 2.1 Structure 2.2 Outline 2.3 Content 3 Theology 4 Comparison with other writings 4.1 Gospel of Luke 4.2 Pauline epistles 5 See also 6 References 7 Bibliography 8 External links Composition and setting[edit] Main article Authorship of Luke–Acts Ministry of the Apostles Russian icon by Fyodor Zubov, 1660 Title, unity of Luke-Acts, authorship and date[edit] The title "Acts of the Apostles" (Greek Πράξεις ἀποστόλων Praxeis Apostolon) was first used by Irenaeus in the late 2nd century. It is not known whether this was an existing title or one invented by Irenaeus; it does seem clear, however, that it was not given by the author.[4] The gospel of Luke and Acts make up a two-volume work which scholars call Luke-Acts.[3] Together they account for 27.5% of the New Testament, the largest contribution attributed to a single author, providing the framework for both the Church s liturgical calendar and the historical outline into which later generations have fitted their idea of the story of Jesus and the early church.[5] The author is not named in either volume.[6] According to Church tradition dating from the 2nd century, he was the "Luke" named as a companion of the apostle Paul in three of the letters attributed to Paul himself; this view is still sometimes advanced, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters."[7] (An example can be seen by comparing Acts accounts of Paul s conversion (Acts 9 1-31, 22 6-21, and 26 9-23) with Paul s own statement that he remained unknown to Christians in Judea after that event (Galatians 1 17-24).)[8] He admired Paul, but his theology was significantly different from Paul s on key points and he does not (in Acts) represent Paul s views accurately.[9] He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business-people who made up the early church of Paul and were presumably Luke s audience.[10] The earliest possible date for the composition of Acts is set by the events with which it ends, Paul s imprisonment in Rome c.63 CE, but an early date is now rarely put forward.[11][12] The last possible date would be set by its first definite citation by another author, but there is no unanimity on this–some scholars find echoes of Acts in a work from c.95 CE called I Clement, while others see no indisputable citation until the middle of the 2nd century.[11] If Acts uses Josephus as a source, as has been proposed, then it must have been composed after 93 CE; it does not show any knowledge of Paul s letters, a fact which also supports a late date; and the social situation it reflects is one in which the faithful need "shepherds" to protect them from heretical (possibly Marcionite) "wolves", which again reflects a late date.[11] Most experts therefore date it to around 80-90 CE, although some suggest 90-110, [2] and there is evidence that it was still being substantially revised well into the 2nd century.[13] Genre, sources and historicity of Acts[edit] Luke (or more accurately the anonymous author of Luke-Acts) describes his work, Luke-Acts, as a "narrative" (diegesis). Acts, the second part, is widely thought of as a history, but it lacks exact analogies in Hellenistic or Jewish literature.[14] The title "Acts of the Apostles" (Praxeis Apostolon) would seem to identify it with the genre telling of the deeds and achievements of great men (praxeis), but it was not the title given by the author.[4] Luke seems to have taken as his model the works of two respected Classical authors, Dionysius of Halicarnassus, who wrote a well-known history of Rome, and the Jewish historian Josephus, author of a history of the Jews.[15] Like them he anchors his history by dating the birth of the founder (Romulus for Dionysius, Moses for Josephus, Jesus for Luke) and like them he tells how the founder is born from God, taught authoritatively, and appeared to witnesses after death before ascending to heaven.[15] By and large the sources for Acts can only be guessed at,[16] but Luke would have had access to the Septuagint (a Greek translation of the Jewish scriptures), the gospel of Mark and the collection of "sayings of Jesus" called the Q source.[17] He transposed a few incidents from Mark s gospel to the time of the Apostles – for example, the material about "clean" and "unclean" foods in Mark 7 is used in Acts 10, and Mark s account of the accusation that Jesus has attacked the Temple (Mark 14 58) is used in a story about Stephen (Acts 6 14).)[18] There are also points of contacts (meaning suggestive parallels but something less than clear evidence) with 1 Peter, the Letter to the Hebrews, and 1 Clement.[19] Other sources can only be inferred from internal evidence – the traditional explanation of the three "we" passages, for example, is that they represent eye-witness accounts.[20] The search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned.[21] Acts was read as a reliable history of the early church well into the post-Reformation era. By the 17th century, however, biblical scholars began to notice that it was incomplete and tendentious – its picture of a harmonious church is quite at odds with that given by Paul s letters, and it omits important events such as the deaths of both Peter and Paul. The mid-19th century scholar Ferdinand Baur suggested that Luke had re-written history to present a united Peter and Paul and advance a single orthodoxy against the Marcionites. (Marcion was a 2nd-century heretic who wished to cut Christianity off entirely from the Jews). Baur continues to have enormous influence, but today there is less interest in determining Luke s historical accuracy (although this has never died out) than in understanding his theological program.[22] Audience and authorial intent[edit] Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord s supper.[15] The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large.[23] He begins his gospel with a preface addressed to Theophilus, informing him of his intention to provide an "ordered account" of events which will lead his reader to "certainty".[10] He did not write in order to provide Theophilus with historical justification – "did it happen?" – but to encourage faith – "what happened, and what does it all mean?"[24] Acts (or Luke-Acts) is intended as a work of "edification."[25] Edification means "the empirical demonstration that virtue is superior to vice,"[26] but is not all of Luke s purpose. He also engages with the question of a Christian s proper relationship with the Roman Empire, the civil power of the day could a Christian obey God and also Caesar? The answer is ambiguous.[27] The Romans never move against Jesus or his followers unless provoked by the Jews, in the trial scenes the Christian missionaries are always cleared of charges of violating Roman laws, and Acts ends with Paul in Rome proclaiming the Christian message under Roman protection; at the same time, Luke makes clear that the Romans, like all earthly rulers, receive their authority from Satan, while Christ is ruler of the kingdom of God. [28] Luke-Acts can be also seen as a defense of (or "apology" for) the Jesus movement addressed to the Jews the bulk of the speeches and sermons in Acts are addressed to Jewish audiences, with the Romans featuring as external arbiters on disputes concerning Jewish customs and law.[27] On the one hand Luke portrays the Christians as a sect of the Jews, and therefore entitled to legal protection as a recognised religion; on the other, Luke seems unclear as to the future God intends for Jews and Christians, celebrating the Jewishness of Jesus and his immediate followers while also stressing how the Jews had rejected God s promised Messiah.[29] Manuscripts[edit] There are two major textual variants of Luke-Acts, the Western text-type and the Alexandrian. The oldest complete Alexandrian manuscripts date from the 4th century and the oldest Western ones from the 6th, with fragments and citations going back to the 3rd. Western texts of Acts are 10% longer than Alexandrian texts, the additions tending to enhance the Jewish rejection of the Messiah and the role of the Holy Spirit, in ways that are stylistically different from the rest of Acts.[30] These conflicts suggest that Luke-Acts was still being substantially revised well into the 2nd century.[13] The majority of scholars prefer the Alexandrian (shorter) text-type over the Western as the more authentic, but this same argument would favour the Western over the Alexandrian for the gospel of Luke, as in that case the Western version is the shorter. The debate therefore continues.[30] Structure and content[edit] Acts 1 1-2a from the 14th century Minuscule 223 Structure[edit] Acts has two key structural principles. The first is the geographic movement from Jerusalem, centre of God s Covenantal people the Jews, to Rome, centre of the Gentile world. This structure reaches back to the author s preceding work, the Gospel of Luke, and is signaled by parallel scenes such as Paul s utterance in Acts 19 21, which echoes Jesus words 9 51 (Paul has Rome as his destination, as Jesus had Jerusalem). The second key element is the roles of Peter and Paul, the first representing the Jewish Christian church, the second the mission to the Gentiles.[31] Transition reprise of the preface addressed to Theophilus and the closing events of the gospel (Acts 1-1 26) Petrine Christianity the Jewish church from Jerusalem to Antioch (Acts 2 1-12 25) 2 1-8 1 - beginnings in Jerusalem 8 2-40 - the church expands to Samaria and beyond 9 1-31 - conversion of Paul 9 32-12 25 - the conversion of Cornelius, and the formation of the Antioch church Pauline Christianity the Gentile mission from Antioch to Rome (Acts 13 1-28 21) 13 1-14 28 - the Gentile mission is promoted from Antioch 15 1-35 - the Gentile mission is confirmed in Jerusalem 15 36-28 31 - the Gentile mission, climaxing in Paul s passion story in Rome (21 17-28 31) Outline[edit] Dedication to Theophilus (1 1–2) Resurrection appearances (1 3) Great Commission (1 4–8) Ascension (1 9) Second Coming Prophecy (1 10–11) Matthias replaced Judas (1 12–26) the Upper Room (1 13) Holy Spirit came at Pentecost (2), see also Paraclete Peter healed a crippled beggar (3 1–10) Peter s speech at the Temple (3 11–26) Peter and John before the Sanhedrin (4 1–22) Resurrection of the dead (4 2) Believers Prayer (4 23–31) Everything is shared (4 32–37) Ananias and Sapphira (5 1–11) Signs and Wonders (5 12–16) Apostles before the Sanhedrin (5 17–42) Seven Greeks appointed (6 1–7) Saint Stephen before the Sanhedrin (6 8–7 60) The "Cave of the Patriarchs" was located in Shechem (7 16) "Moses was educated in all the wisdom of the Egyptians" (7 22) First mentioning of Saul (Paul the Apostle) in the Bible (7 58) Paul the Apostle confesses his part in the martyrdom of Stephen (7 58-60) Saul persecuted the Church of Jerusalem (8 1–3) Philip the Evangelist (8 4–40) Simon Magus (8 9–24) Ethiopian eunuch (8 26–39) Conversion of Paul the Apostle (9 1–31, 22 1–22, 26 9–24) Paul the Apostle confesses his active part in the martyrdom of Stephen (22 20) Peter healed Aeneas and raised Tabitha from the dead (9 32–43) Conversion of Cornelius (10 1–8, 24–48) Peter s vision of a sheet with animals (10 9–23, 11 1–18) Church of Antioch founded (11 19–30) term "Christian" first used (11 26) Saint James the Great executed (12 1–2) Peter s rescue from prison (12 3–19) Death of Herod Agrippa I [in 44] (12 20–25) "the voice of a god" (12 22) Mission of Barnabas and Saul (13–14) "Saul, who was also known as Paul" (13 9) called "gods ... in human form" (14 11) Council of Jerusalem (15 1–35) Paul separated from Barnabas (15 36–41) 2nd and 3rd missions (16–20) Areopagus sermon (17 16-34) "God...has set a day" (17 30–31) Trial before Gallio c. 51–52 (18 12–17) Trip to Jerusalem (21) Before the people and the Sanhedrin (22–23) Before Felix–Festus–Agrippa II (24–26) Trip to Rome (27–28) called a god on Malta (28 6) Content[edit] See also Early Christianity and Jewish Christians The Gospel of Luke began with a prologue addressed to Theophilus; Acts likewise opens with an address to Theophilus and refers to "my earlier book", almost certainly the gospel. The apostles and other followers of Jesus meet and elect Matthias to replace Judas as a member of The Twelve. On Pentecost, the Holy Spirit descends and confers God s power on them, and Peter, along with John, preaches to many in Jerusalem, and performs Christ-like healings, casting out of evil spirits, and raising of the dead. At first many Jews follow Christ and are baptized, but the Christians begin to be increasingly persecuted by the Jews. Stephen is arrested for blasphemy, and after a trial, is found guilty and stoned by the Jews. Stephen s death marks a major turning point the Jews have rejected the message, and henceforth it will be taken to the Gentiles.[32] The message is taken to the Samaritans, a people rejected by Jews, and to the Gentiles. Saul of Tarsus, one of the Jews who persecuted the Christians, is converted by a vision to become a follower of Christ (an event which Luke regards as so important that he relates it three times). Peter, directed by a series of visions, preaches to Cornelius the Centurion, a Gentile God-fearer, who becomes a follower of Christ. The Holy Spirit descends on Peter and Cornelius, thus confirming that the message of eternal life in Christ is for all mankind. The Gentile church is established in Antioch (north-western Syria, the third-largest city of the empire), and here Christ s followers are first called Christians.[33] The mission to the Gentiles is promoted from Antioch and confirmed at meeting in Jerusalem between Paul and the leadership of the Jerusalem church. Paul spends the next few years traveling through western Asia Minor and the Aegean,preaching, converting Gentiles, and founding new churches. On a visit to Jerusalem he is set on by a Jewish mob. Saved by the Roman commander, he is accused by the Jews of being a revolutionary, the "ringleader of the sect of the Nazarenes", and imprisoned. Paul asserts his right as a Roman citizen, to be tried in Rome and is sent by sea to Rome, where he spends another two years under house arrest, proclaiming the Kingdom of God and teaching the "Lord Jesus Christ". Acts ends abruptly without recording the outcome of Paul s legal troubles.[citation needed] Theology[edit] Paul s conversion, from Livre d Heures d Étienne Chevalier (c. 1450–1460), Jean Fouquet, in the Château de Chantilly. Prior to the 1950s Luke-Acts was seen as a historical work, written to defend Christianity before the Romans or Paul against his detractors; since then, however, the tendency has been to see the work as primarily theological.[34] Luke s theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview.[35] His "salvation history" stretches from the Creation to the present time of his readers, in three ages first, the time of "the Law and the Prophets" (Luke 16 16), the period beginning with Genesis and ending with the appearance of John the Baptist (Luke 1 5-3 1); second, the epoch of Jesus, in which the Kingdom of God was preached (Luke 3 2-24 51); and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming.[36] Luke-Acts is an attempt to answer a theological problem, namely how the Messiah promised to the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.[1] This theme is introduced at the opening of the gospel of Luke, when Jesus, rejected in Nazareth, recalls that the prophets were rejected by Israel and accepted by Gentiles; at the end of the gospel he commands his disciples to preach his message to all nations, "beginning from Jerusalem." He repeats the command in Acts, telling them to preach "in Jerusalem, in all Judea and Samaria, and to the end of the Earth." They then proceed to do so, in the order outlined first Jerusalem, then Judea, then Samaria, then the entire (Roman) world.[37] For Luke, the Holy Spirit is the driving force behind the spread of the Christian message, and he places more emphasis on it than do any of the other evangelists. The Spirit is "poured out" at Pentecost, on the first Samaritan and Gentile believers, and on disciples who had been baptised only by John the Baptist, each time as a sign of God s approval. The Holy Spirit represents God s power (At his ascension, Jesus tells his followers, "You shall receive power when the Holy Spirit has come upon you") through it the disciples are given speech to convert thousands in Jerusalem, forming the first church (the term is used for the first time in Acts 5).[38] Comparison with other writings[edit] Saint Paul Writing His Epistles, ascribed to Valentin de Boulogne, 17th century Gospel of Luke[edit] As the second part of the two-part work Luke-Acts, Acts has significant links to the gospel of Luke. Major turning points in the structure of Acts, for example, find parallels in Luke the presentation of the child Jesus in the Temple parallels the opening of Acts in the Temple, Jesus forty days of testing in the wilderness prior to his mission parallel the forty days prior to his Ascension in Acts, the mission of Jesus in Samaria and the Decapolis (the lands of the Samaritans and Gentiles) parallels the missions of the Apostles in Samaria and the Gentile lands, and so on (see Gospel of Luke). These parallels continue through both books.[39] There are also differences between Luke and Acts, amounting at times to outright contradiction. For example, the gospel seems to place the Ascension on Easter Sunday, immediately after the Resurrection, while Acts 1 puts it forty days later.[40] There are similar conflicts over the theology. While not seriously questioning the single authorship of Luke-Acts, these differences do suggest the need for caution in seeking too much consistency in books written in essence as popular literature.[41] Pauline epistles[edit] Acts agrees with Paul s letters on the major outline of Paul s career as Saul he is converted and becomes Paul the Christian missionary and apostle, establishing new churches in Asia Minor and the Aegean and struggling to free Gentile Christians from the Jewish Law. There are also agreements on many incidents, such as Paul s escape from Damascus, where he is lowered down the walls in a basket. But details of these same incidents are frequently contradictory for example, according to Paul it was a pagan king who was trying to arrest him in Damascus, but according to Luke it was, characteristically, the Jews (2 Corinthians 11 33 and Acts 9 24). Many of the disagreements are not so immediately obvious Acts speaks of "Christians" and "disciples", but Paul never uses either term, and there are striking differences in the accounts of Paul s relationship with the Jerusalem church and its leaders (Acts 9-15 vs. Galatians 1-2). Acts omits much from the letters, notably Paul s problems with his congregations (internal difficulties are said to be the fault of the Jews instead), and his apparent final rejection by the church leaders in Jerusalem (Acts has Paul and Barnabas deliver an offering that is accepted, a trip that has no mention in the letters). There are also major differences between Acts on Paul on Christology (the understanding of Christ s nature), eschatology (understanding of the "last things"), and apostleship.[42] See also[edit] Historical reliability of the Acts of the Apostles List of Gospels List of omitted Bible verses Textual variants in the Acts of the Apostles Acts of the Apostles (genre) Acts of Andrew Acts of Barnabas Acts of John Acts of the Martyrs Acts of Paul Acts of Paul and Thecla Acts of Peter Acts of Peter and Paul Acts of Peter and the Twelve Acts of Pilate Acts of Philip Acts of Thomas Acts of Timothy The Lost Chapter of the Acts of the Apostles References[edit] ^ Jump up to a b c Burkett 2002, p. 263. ^ Jump up to a b Charlesworth 2008, p. no page number. ^ Jump up to a b Burkett 2002, p. 195. ^ Jump up to a b Matthews 2011, p. 12. Jump up ^ Boring 2012, p. 556. Jump up ^ Burkett 2002, p. 196. Jump up ^ Theissen Merz 1998, p. 32. Jump up ^ Perkins 1998, p. 253. Jump up ^ Boring 2012, p. 590. ^ Jump up to a b Green 1997, p. 35. ^ Jump up to a b c Boring 2012, p. 587. Jump up ^ Theissen Merz 1996 [tr. 1998], p. 32. ^ Jump up to a b Perkins 2009, p. 250-253. Jump up ^ Aune 1988, p. 77. ^ Jump up to a b c Balch 2003, p. 1104. Jump up ^ Bruce 1990, p. 40. Jump up ^ Boring 2012, p. 577. Jump up ^ Witherington 1998, p. 8. Jump up ^ Boring 2012, p. 578. Jump up ^ Bruce 1990, p. 40-41. Jump up ^ Boring 2012, p. 579. Jump up ^ Holladay 2011, p. no page numbers. Jump up ^ Green 1995, p. 16-17. Jump up ^ Green 1997, p. 36. Jump up ^ Fitzmyer 1998, p. 55-65. Jump up ^ Aune 1988, p. 80. ^ Jump up to a b Pickett 2011, p. 6-7. Jump up ^ Boring 2012, p. 562. Jump up ^ Boring 2012, p. 563. ^ Jump up to a b Thompson 2010, p. 332. Jump up ^ Boring 2012, p. 569-570. Jump up ^ Burkett 2002, p. 265. Jump up ^ Burkett 2002, p. 266. Jump up ^ Buckwalter 1996, p. 6. Jump up ^ Allen 2009, p. 326. Jump up ^ Evans 2011, p. no page numbers. Jump up ^ Burkett 2002, p. 264. Jump up ^ Burkett 2002, p. 268-270. Jump up ^ Tremmel 2011, p. 59. Jump up ^ Zwiep 2010, p. 39. Jump up ^ Parsons 1993, p. 17-18. Jump up ^ Boring 2012, p. 581, 588-590.
https://w.atwiki.jp/starcraft2story/pages/440.html
TomboLoverさん 翻訳ありがとうございます！（他も同じ方?） ちょっと私生活的に更新が遅く申し訳ない限りですが、良ければ今後ともよろしくお願いします！ -- (Star2461) 2015-12-12 12 13 11 拙訳ですが投稿いたしました。 WoL,HoSでは邦訳にお世話になったので今回はご協力できればと。よろしくおねがいいたします。 -- (TomboLover) 2015-12-06 22 14 39 残りは翻訳のみ -- (Star2461) 2015-11-21 18 08 29
https://w.atwiki.jp/banished/pages/173.html
■ゲームの概要 Gameplay Overview・住民 Citizens・資源 Resources・建物と建設 Buildings and Construction・災害 Disasters■ナビゲーションコントロール Navigation Controls .■メインツールバー Main Toolbar・シミュレーション速度 Simulation Speed■ツールとレポート Tools and Reports・ステータスバー Status Bar・イベントログ Event Log・エリアマップ Area Map・職業 Professions・資源の上限 Resource Limits・優先ツール Priority Tool・通勤経路ツール Path Tool・カメラの位置 Camera Locations・町の統計 Town Statistics・ヘルプ Help■生活の場と住宅 Home and Housing .・木造の家 Wooden Houses・石造りの家 Stone Houses・下宿 Boarding houses ■道路と橋 Roads and Bridges・未舗装の道 Dirt Roads・石畳の道 Stone Roads・橋 Bridges・トンネル Tunnels■保管、市場と交易 Storage, Markets & Trade・納屋 Strage barns・資材置場 Stock Piles・市場 Markets・交易所 Trading Posts■町のサービス Town Service・井戸 Wells・学校 Schools・病院 Hospitals・タウンホール(役場) Town Halls・チャペル(教会) Chapels・共同墓地 Cemeteries■食糧の生産 Food Production・畑 Crop Fields・果樹園 Orchards・放牧地 Pastures・釣り小屋 Fishing Docks・狩猟小屋 Hunting Cabin・採集小屋 Gatherers Huts ■資源生産 Resource Production .・薪割り Woodcutters・林業 Foresters・薬師 Herbalists・鍛冶屋 Blacksmiths・仕立屋 Tailors・酒場 Taverns・鉱業 Mines・採石場 Quarries■破壊と除去ツール Removing Structure・建物を破壊する Removing Structure・資源の除去(収集) Removing Resources・伐採 Harvesting Trees・石の収集 Collecting Stone・鉄の収集 Collecting Iron・道路を削除する Removing Roads・除去のキャンセル Canceling Removal■クレジット Credits ホスピタル(病院) Hospital 疫病が発生したとき、病院は治療期間を短くし、病が広がるのを抑制して終息させるために使用します。 病院の機能を有効にするには、医師に勤務させる必要があります。 各病院は一度に30人の患者を治療することができます。 大流行を治療するためには、複数の病院や医師が必要となります。 住民は病気になると、仕事を中断します。 病院が利用できない場合、彼らは家に戻りますが、食物と必需品を集めるためにまだ町中を移動します。 病人が、住民たちの間を移動することは、病気が蔓延する原因となります。 病院に空き部屋があるならば、病人は療養中はそこに入院し、死亡率を低減することができます。 病院をクリックすると、何人の患者が入院中であるかを表示します。 ボタンをクリックすると、病院での治療について、有効または無効を切り替えることができます。 病院が機能していない場合は、患者は他の病院を探すか、家に帰ります。 When diseases break out in a town, a hospital is used to reduce the length of the sickness and stop it from spreading. A physician needs to be working at a hospital to make it effective. Each hospital can only treat 30 patients at once. You ll need more than one hospital and physicians to treat larger outbreaks. When citizen become sick they ll stop working at their job. If no hospital is available, they will stay near their homes, but still travel around town to collect food and supplies. Moving among the population when sick will cause disease to spread. If there is room in a hospital, the sick citizen will stay there for the length of the disease, and they will have a reduced chance of dying. Clicking on the hospital will show how many patients are being treated in the building. Clicking on the button will toggle enabling or disabling treatment at the hospital. When the hospital is no working, citizens will try to find other hospitals to treat them, or return home.
https://w.atwiki.jp/gog_jpn/pages/30.html
POSTAL 2 COMPLETE POSTAL2は非常にゴアで下品でキチガイめいたFPSである。 日本では物凄い勢いでマイナーチェンジ版が発売されまくっているが、 要するに「Share The Pain」と「Apocalypse Weekend」さえ入っていれば後は何でもいいのだ。 そういうわけでコンプリート版である。誰が何と言おうと。 主な特徴 おしっこを飛ばしあえる とりあえずゴア キチガイしかいない MODを入れる事でうんこも出来る 導入すると楽しいMODの解説 AirMail 3 P2M@Dmods（ページ中央くらいに解説）
https://w.atwiki.jp/vipdeyoyo/pages/1244.html
ポムウルティ メーカー Japan Technology ベアリングサイズ ジャム大径 レスポンス シリコンパッド(大径スリム互換サイズ) ボディ･リム材質 POM 重さ 77.6g 直径 57.1mm 厚さ 53.4mm 名前 コメント
https://w.atwiki.jp/wak0da1/pages/22.html
HOSの入手 h4_102.tgz. https //sourceforge.jp/projects/hos 転送ソフト[h8write.exe] kz_h8write を使用。 μITRON ver4の仕様書 次のURLから入手できます． http //www.assoc.tron.org/jpn/document.html#uITRON4.02 コンフィグレータのビルド HOSをダウンロードし解凍するとフォルダhos-v4が得られます。 hos-v4\documentのhos4cfg.txtを参考にし，コンフィギュレータのmakeを行ってください． g++が必要になるため、g++がない場合、apt-getでインストールする。 $ apt-get install gcc3* $ cd hos-v4/config $ make -f gcc.mak カーネルライブラリのビルド HOSのカーネルをライブラリとして生成しておき、このライブラリをリンカから呼び出す方法を取る。 そのため、ここでカーネルライブラリのビルドを行う。 hos-v4/document/h83.txtを参考にし，ライブラリのmakeを行ってください． h4h83.makの修正が必要。 「hms」を「elf」に書き換え 「メモリヒープ」の部分だけ、「/」が「＼」になっていたので「/」に書き換え gcc4のアンインストール 後述する h8300-hms-gcc のrpmパッケージインストールでファイル競合するため こうするとgcc3が残る サンプルプログラムのビルド hos-v4/sample/h83 へ移動。 h83048.x をコピー＆リネームして、適当に h83048_elf.x などとする。 これを開き、先頭部分の「OUTPUT_FORMAT("coff-h8300")」を、「OUTPUT_FORMAT("elf32-h8300)"」 に書き換える。 次にgcc.makをelf用に改造。 中身のhmsをelfに書き換える 中身の「リンカスクリプト」部分の「h83048.x」を「h83048_elf.x」 に書き換え、gcc_elf.makとする。 このあとで、 make -f gcc_elf.mak これでsample.motが生成できるようになった。しかし、、 今後！ リンカスクリプト(.x)もやヘッダファイル(.h)等も、サンプルでは3048ターゲットのようなので、 3069用に修正しなければならない、と思う。現在情報集め中。 これら、makeを通す過程で使用するファイルたちで3069用に変更しなければならないものは http //www.xstech.co.jp/hosv4/H4_index.htm http //tokyo-ct.net/usr/kosaka/for_students/RTOS/iguchi3052/RTOS/RTOS.htm を参考にして用意するしかない。ネット調べてみたが3069用に用意されているものは見つからない（どっかにあるとは思うんだが。。） うまく修正できて、makeが通れば、ROMで動作する.motが生成できるはず、と思う。 参考情報 リンカスクリプトについて http //hijiri3.s65.xrea.com/sorekore/develop/h8/00_aki-h8-usb.htm リンカスクリプトとスタートアップルーチン リンカスクリプトとはメモリーマップ上にデータは何処に置けるか、プログラムは何処に置けるか等を定義したロケート情報が入っている ld(リンカ)のスクリプトです。オブジェクトにアドレスを振る（リンクする）際に必要となります。メモリマップはターゲットのCPUのプログラムメモリやワークメモリや外部メモリのアドレスやサイズによって変化するので、リンカスクリプトはターゲットのハード構成ごとに、作成する必要があります。 GCCではロケート情報をリンカスクリプトにすることでリンカがアドレスを解決します。GCCのリンカスクリプトの詳細な内容は以下の資料を参考にしてください。 ↓Redhatの 組込みトップ 組込み・ダウンロードのリンカスクリプト http //www.jp.redhat.com/download/cygnus/doc/linker-scripts.pdf スタートアップルーチンはCPUがプログラムを動かす上で最初に必要な動作が記述されているアセンブラソースです。具体的には、スタックポインタの初期化とかROMのデータをRAMに再配置とかmain関数の呼び出し等です。Cのプログラムはmain関数から始まりますが、プログラムはプログラムカウンタのリセット値(0である場合が多い)から始まるわけですから、プログラムカウンタの値をmain関数の位置にとばすプログラムも必要になります。main関数はさらに引数があるので、スタックが必要になります。だからmain関数を呼ぶ前にスタックポインタを初期化する必要があるわけです。 実はこの2つのどちらを使っても割り込みベクタを記述することが可能です。どちらに書くかはプログラマ次第です。gccコマンドはオプション-vを追加してコンパイルするとコンパイルの各動作が表示されるので、コレを見ながら正しくコンパイルされているか確認します。 OSを用いる場合と用いない場合の比較 http //tokyo-ct.net/usr/kosaka/for_students/RTOS/uITRON3069/uITRON3069.html （ページ下部） ★最終的にここ↑の通りにやって, 3069f用のsample.motをビルドすることができた。 makeの時にリンカに怒られるので、ここのとおりにする http //thru.jugem.jp/?eid=3 minicom の通信設定は以下？ 38400 8N1 しかし、結局、シリアル通信まではできたが、00000 Task1を表示してとまってしまう問題が解決できず、hos-v4の使用をあきらめた(16.8.26)
https://w.atwiki.jp/vocaloidenglishlyric/pages/344.html
【Tags Gumi M tI tT KEI】 Original Music title 迷子の僕に English music title To My Lost Self / To Me Who Got Lost / I ve Been Lost Romaji music title Maigo no Boku ni Music Lyrics written, Voice edited by KEI Music arranged by KEI Singer Gumi （Megpoid）Power Click here for the original Japanese Lyrics English Lyrics (translated by zcatcracker)： I hated my hometown I hated my boring life I hated all the people who didn t notice That the clock broke down and refused to tell the time I hated superficial speeches I hated cover-up lies And what I hated more were The ugly true feelings coiled in those depths. That s how I cursed everything what I really mean Is that I just hate myself So I cursed everything Because I hate myself more than anything Trying to look for a way to never stray I wandered into a dead end. I wept into my knees. Then a miracle made its appearance to the coward In the form of a hand outstretched to me That was you If they re going to hate me, then it s better not to love If they re going to trick me, then it s better not to trust If they re going to mock me, then it s better not to tell If I m going to lose sight of it, then it s better not to find it... With those four self-deceiving cardinals, I strung myself up. Without a steering wheel, You can t start for a destination. Someday all the compass bearings will tumble down into the valley Before I finally realize that. That s how I falsified everything And clapped the chains on myself The more you wish to forget it all The more things it turns out are impossible to forget. My feet locked from fright and helplessness But then a miracle rescued me The one who unhasped the chains so easily was you. That was you who found me lost when no one else did. You found me, you drew me out, and called me by name. That was all, but it was everything. Everyone will get lost some time And everything I hated won t go away for good, And I ll be scared, and I ll cry time and again, But even so, I ll be able to step forth once more. If I take your outstretched hand and hold on to it tight If I keep grasping it, then I always will be... Romaji lyrics (transliterated by minato777)： umare ta machi ga kirai datta taikutsuna hibi ga kirai datta koware te tomatta tokei no hari ni kizuka nai hito ga kirai datta uwabe no kotoba ga kirai datta gomakashi no uso ga kirai datta sono oku de minikuku toguro mai ta honne wa motto kirai datta sonna fuu ni shi te subete norotta jibun ga nani yori kirai de sa mayowa nai sube o sagashi te mayoi konda michi no fukurokouji no saki nai te ta hiza wo kakae ta yowamushi na boku ni otozure ta kiseki sashidasare ta sono te no mukou ni i ta no wa kimi nanda nikuma re ru nara aisa nai hou ga damasa re ru nara shinji nai hou ga warawa re ru nara tsutae nai hou ga miushinau nara sagasa nai hou ga jibun wo damasu ruuru de shibatta handoru ja doko mo mezase nainda itsuka tanizoko ni ochi te ku shinro sore made kizuki mo shinai manma sonna fuu ni shite subete itsuwatte jibun ni kusari o kake ta no sa wasure tai sou negau hodo wasurera re nai mono ga yama hodo arunda yo obiete ashi ga sukunde nani mo dekinai boku o sukui dasu kiseki tayasuku kono kusari o hodoi ta no wa kimi nanda kimi nanda dare ni mo sagasa re nakatta maigo no boku o mitsukete tsuredashite namae o yonde kureta koto soredake ga subete mayowanai hi wa nai kedo kirai datta mono wa naku naranai kedo obie te nando mo nai te soredemo boku wa mata arui te yukeru kara sashidasa re ta sono te o tsuyoku nigitte ire re ba tsunai de i rere ba zutto
https://w.atwiki.jp/ghardkichigai/pages/96.html
しょし。【shosi ◆225XVV77RI】 主にゲハ速にいるコテ。 本人はあくまで中立と言っているが実際はかなりのアンチ任天堂、MSである (過去の書き込みにて) 67 shosi（@｀^´）凸 ◆wTXBA.../Y 2021/05/10(月) 20 34 46.95 ID RBi/HWWZ0 64 妄想ツールとして使ってる 任天堂信者のドットとかを描いて、ぶっ殺したり、逮捕するイベントを入れたり面白いよ PS5を購入すると言いながら、携帯、クレジットカードを持っていないため購入できないなどの発言もしている、 2024年に、何を思ったのか｢任天堂信者の悪行を暴く｣という理由でYoutubeのチャンネルを立ち上げた 46 shosi （@｀^´）凸 ◆wTXBA.../Y 警備員[Lv.10] 2024/07/16(火) 18 03 28.41 ID 8zU5RFhK0 37 三度目の正直、今回ばかりは本気 チャンネル名は決まってない https //www.youtube.com/channel/UCqIINeEkKvc8OhSvkLW4Xuw 38 中立なゲームファンとして任天堂信者のような悪質な連中としか戦わない 暫定評価表【B-（44/80）】 http //anago.2ch.net/test/read.cgi/ghard/1333896925/382-383 382 名前：名無しさん必死だな[sage] 投稿日：2012/04/10(火) 22 59 18.08 ID X9d91Iu+0 [10/15] こいつも 【shosi】 ・粘着度(7/10)(主にゲハ速におり、単発スレに湧き浅く粘着する程度だったが、ここ最近粘着度合いを増してきている) ・狂人度(4/10)(単発スレに本能的に突撃し喚くという点から狂人というよりバカ) ・面白度(3/10)(カエセカエセといったオリジナル造語や浅い知識で突撃して自爆する様などはある意味面白い) ・有害度(7/10)(単発スレに度々現れてはスレを乱す他、ネカマコテあゆ姉を速報に招き入れた。時には100レスを超えて単発スレに連投) ・知名度(7/10)(速報スレの住民にしては珍しく積極的に外の世界に関わるため、知名度は他の速報コテより多少ある) ・低脳度(7/10)(モンハンはソニーの物とガチで思い込んでるような発言や理論武装を全くしない点などから) ・ゲハ脳度(9/10)(自称中立だが言動はソニー信者そのもの) ・コミュ障度(4/10)(最低限の会話はできるが意思疎通が図りづらく、話が一方通行) ・総評(48/80) B- 主にゲハ速にいるコテ。ゲハ速は東京みたいなものと主張しているが、速報スレの外では周りの失笑を買っている。 ここ最近ゲハ速外での活動が活発化しており、プレコミュにまで乗り込んでゲハノリやゲハ用語丸出しでコメントしていた psnのアカをうpしたが、やりこんでいたのは大抵ロリ萌え系のゲームという残念な人 改訂前の評価表 http //anago.2ch.net/test/read.cgi/ghard/1332918222/559-560 559 名前：名無しさん必死だな[sage] 投稿日：2012/04/01(日) 16 00 19.37 ID aZCcM11R0 [1/2] 551を修正 【shosi】 ・粘着度(5/10)(主にゲハ速にいるが、単発スレに湧き浅く粘着する程度) ・狂人度(4/10)(単発スレに本能的に突撃し喚くという点から狂人というよりバカ) ・面白度(4/10)(自爆やカエセカエセといった造語) ・有害度(5/10)(単発スレに度々現れてはスレを乱す他、ネカマコテあゆ姉を速報に招き入れた) ・知名度(6/10)(速報スレの住民にしては珍しく積極的に外の世界に関わるため、知名度は他の速報コテより多少ある) ・低脳度(6/10)(モンハンはソニーの物とガチで思い込んでるような発言や理論武装を全くしない点などから) ・ゲハ脳度(9/10)(自称中立だが言動はソニー信者そのもの) ・コミュ障度(5/10)(最低限の会話はできるが意思疎通が図りづらく、話が一方通行) ・総評(44/80) C+ 主にゲハ速にいるコテ。ゲハ速は東京みたいなものと言っている。 たまにゲハ速から出てきて煽りをしようとするが自爆し失笑を買う事も。 psnのアカをうpしたがやりこんでいたのは大抵ロリ萌え系のゲームという・・・ http //anago.2ch.net/test/read.cgi/ghard/1332918222/551 551 名前：名無しさん必死だな[sage] 投稿日：2012/04/01(日) 11 20 07.26 ID VIM5oap4O 【shosi】 ・粘着度(4/10)(主にゲハ速にいるがその他のスレに沸く程度) ・狂人度(3/10)(狂人というかバカ) ・面白度(5/10)(自爆やカエセカエセといった造語) ・有害度(4/10)() ・知名度(4/10)(ウザコテ) ・低脳度(7/10)(モンハンはソニーの物とガチで思い込んでるような発言、ネカマコテをナンパなどから) ・ゲハ脳度(9/10)(自称中立だが言動はソニー信者そのもの) ・コミュ障度(4/10)(最低限の会話はできるので) ・総評(40/80)C 主にゲハ速にいるコテ。ゲハ速は東京みたいなものと言っている。 たまにゲハ速から出てきて煽りをしようとするが自爆し失笑を買う事も。 psnのアカをうpしたがやりこんでいたのは大抵ロリ萌え系のゲームという・・・