Undoubtedly the city Jerusalem (with its temple) is accentuated in Luke-Acts. This is indicated by the high frequency of the name(s) (Luke-Acts presents ca. 65% of the NT-instances!) Ἰερουσαλήμ and Ἱεροσόλυμα and also by the important role of the town within the structure, i.e. within the composition of the two books (cf. only Lk 1–2; 9:51; Acts 1:8; 19:21). But what does this emphasis mean? Differences in the understanding of the relevant data are obvious (and this matter resembles [not without cause] the intense discussions in the area of Pauline studies during the last decades). Older perspectives (advocated amongst others by F. C. Overbeck, E. Haenchen and H. Conzelmann) try to conceive for instance the Stephanus episode (Acts 6–7) and the last scene of Acts in an „anti-Judaic“ manner. But Acts 7:55–56 (cf. Lk 1:11) could hint at the celestial sanctuary, and Acts 28:20 (cf. v. 26–27, esp. v. 27b) names the „hope of Israel“. So a „New(er) Perspective“ could or should be preferable, paying attention to certain features of Luke-Acts, which possibly point to salvation-historical aims of the author.

毫无疑问，耶路撒冷城（及其圣殿）在路加使徒行传中得到了强调。这由名称的高频率表明（Luke-Acts 呈现了大约 65% 的 NT 实例！）Ἰερουσαλήμ 和 Ἱεροσόλυμα以及城镇在结构中的重要作用，即在两本书的组成中（仅参见路加福音 1-2；9:51；使徒行传 1:8；19:21）。但这种强调是什么意思呢？对相关数据的理解差异是显而易见的（这件事与过去几十年波林研究领域的激烈讨论[并非无缘无故]相似）。较旧的观点（由 FC Overbeck、E. Haenchen 和 H. Conzelmann 倡导）试图以“反犹太”的方式构思例如 Stephanus 情节（使徒行传 6-7）和使徒行传的最后一幕。但是使徒行传 7:55-56（参见路加福音 1:11）可能暗示了天上的圣所，并且使徒行传 28:20（参见第 26-27 节，特别是第 27b 节）提到了“以色列的希望”。因此，“新（更）视角”可能或应该更可取，注意卢克使徒行传的某些特征，