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they insult the law; unless this was of the law, to strike, to kill, to lay ambushes. Then also the accusation against Lysias, Lysias the tribune came, and with great violence took him away out of our hands; doing something, he says, that was not his business; yet he did it. From whom you yourself, by examining him, may be able to know all these things of which we accuse him. And the Jews also assented, saying that these things were so. What then of Paul? Is he silent at these things? By no means; but he speaks boldly again and answers; and this when the governor willed it; for it is added: Then Paul, after that the governor had beckoned unto him to speak, answered; Forasmuch as I know that you have been for many years a righteous judge unto this nation, I do the more cheerfully answer for myself, because you may understand, that there are yet but twelve days since I went up to Jerusalem for to worship. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: neither can they prove the things whereof they now accuse me. These are not the words of flattery, to bear witness to the judge's justice; but rather those, to say: Seeing that by you we enjoy great quietness. Why then do you unjustly cause sedition? But observe: they were inciting to injustice, he was seeking justice; therefore he also said: I do the more cheerfully answer for myself; then he also argues from the time; Forasmuch as I know, he says, that you have been for many years a judge. And how did this contribute to his proof? Greatly; for it shows that he too knows that he has done none of the things of which he is accused. For if he had ever stirred up a crowd, being a judge, he would have known, and such a thing would not have escaped his notice. Then since the accuser had nothing to show in Jerusalem, see what he says: To all the Jews throughout the world, putting together lie upon lie. For this reason Paul, drawing him away from this, says, I went up to worship; almost defending himself by this, that I am so far from stirring up seditions; and he dwells on this just point, which was strong; for he adds: And they neither found me in the temple, nor in the city, nor in the synagogue disputing with any man. Which was also true. And he says, A ringleader, as if in a battle and a conspiracy; but see how mildly this man answers: But this I confess unto you, that after the way which they call a sect, so worship I the God of my fathers, believing all things which are written in the law and in the prophets, and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. 60.346 βʹ. See: they were separating him; he brings himself in, and reconciles himself with the law by the things he says in his defense. And confirming what he said, he adds again: And herein do I exercise myself, to have always a conscience void of offense toward God, and toward men. Now after many years I came to bring alms to my nation, and offerings, whereupon they found me purified in the temple, neither with multitude, nor with tumult. Why then did you come up? Why did you come? To worship? To bring alms, he says; so this was not the act of a seditious person. Then he also rejects their person, speaking indefinitely: Whereupon certain Jews from Asia found me; who ought to have been here before you, and object, if they had ought against me. Or else let these same here say, if they have found any evil doing in me, while I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day. This is an abundance of justifications, not to flee the accusers, but to be ready to give an answer to all. Touching the resurrection of the dead, he says, I am called in question today. And he said none of the things he might reasonably have said, that they plotted against him, that they seized him, that they laid an ambush (for these things are said to have been done by them; but by him, even when in danger, no longer); but he is silent, and only makes his defense, although having ten thousand things to say. This made him illustrious also in Caesarea, to have come with so great a guard. Whereupon they found me, he says, purified

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νόμον ὑβρίζουσιν· εἴ γε μὴ τοῦτο νόμου ἦν, τὸ τύπτειν, τὸ ἀναιρεῖν, τὸ ἔνεδρα ποιεῖν. Εἶτα καὶ τοῦ Λυσίου κατηγορία, Παρελθὼν δὲ Λυσίας ὁ χιλίαρχος μετὰ πολλῆς βίας ἐκ τῶν χειρῶν ἡμῶν ἀπήγαγεν· οὐ προσῆκον αὐτῷ, φησὶ, πρᾶγμα ποιῶν· ὅμως ἐποίησε. Παρ' οὗ δύνασαι αὐτὸς ἀνακρίνας περὶ τούτων πάντων γνῶναι, ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ. Συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι, φάσκοντες ταῦτα οὕτως ἔχειν. Τί οὖν ὁ Παῦλος; ἆρα ἐπὶ τούτοις σιγᾷ; Οὐδαμῶς· ἀλλὰ παῤῥησιάζεται πάλιν καὶ ἀποκρίνεται· καὶ τοῦτο τοῦ ἡγεμόνος βουληθέντος· ἐπήγαγε γάρ· Ἀπεκρίθη δὲ Παῦλος νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν· Ἐκ πολλῶν ἐτῶν ὄντα σε κριτὴν δίκαιον τῷ ἔθνει τούτῳ ἐπιστάμενος, εὐθυμότερον τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι, δυναμένου σου γνῶναι, ὅτι οὐ πλείους εἰσί μοι ἡμέραι δεκαδύο, ἀφ' ἧς ἀνέβην προσκυνήσων ἐν Ἱερουσαλήμ. Καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον ἢ ἐπισύστασιν ποιοῦντα ὄχλων, οὔτε ἐν ταῖς συναγωγαῖς, οὔτε κατὰ τὴν πόλιν· οὔτε παραστῆσαι νῦν δύνανται, περὶ ὧν νῦν κατηγοροῦσί μου. Οὐκ ἔστι ταῦτα κολακείας τὰ ῥήματα, τὸ μαρτυρῆσαι τῷ δικαστῇ δικαιοσύνην· ἀλλ' ἐκεῖνα μᾶλλον, τὸ εἰπεῖν· Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ. Τί οὖν ἀδίκως στασιάζετε; Σκόπει δέ· ἐκεῖνοι πρὸς ἀδικίαν παρώρμων, οὗτος τὸ δίκαιον ἐζήτει· διὸ καὶ ἔλεγεν· Εὐθυμότερον τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι· εἶτα καὶ ἀπὸ τοῦ χρόνου ἰσχυρίζεται· Ἐκ πολλῶν ἐτῶν γὰρ, φησὶν, ὄντα σε κριτὴν ἐπιστάμενος. Καὶ τί τοῦτο πρὸς ἀπόδειξιν συνετέλει; Μέγα· δείκνυσι γὰρ, ὅτι καὶ αὐτὸς οἶδε μηδὲν ὧν κατηγορεῖται πεποιηκότα. Εἰ δὲ ἐπισύστασίν ποτε ἐκίνησεν, ἐγίνωσκεν ἂν κριτὴς ὢν, καὶ τὸ τοιοῦτον αὐτὸν οὐκ ἐλάνθανεν. Εἶτα ἐπειδὴ ὁ κατήγορος οὐδὲν εἶχε δεῖξαι ἐν Ἱεροσολύμοις, ὅρα τί φησι· Τοῖς κατὰ τὴν οἰκουμένην πᾶσιν Ἰουδαίοις, ψεῦδος ἐπὶ ψεύδει συντιθείς. ∆ιὰ τοῦτο ὁ Παῦλος ἐντεῦθεν αὐτὸν ἀφέλκων, Προσκυνήσων ἀνέβην, λέγει· μονονουχὶ ἀπολογούμενος διὰ τούτου, ὅτι τοσοῦτον ἀπέχω τοῦ στάσεις κινεῖν· καὶ τούτῳ ἐνδιατρίβει τῷ δικαίῳ ὅπερ ἦν ἰσχυρόν· ἐπάγει γάρ· Καὶ οὔτε ἐν τῷ ἱερῷ, οὔτε ἐν τῇ πόλει, οὔτε ἐν τῇ συναγωγῇ εὗρόν με πρός τινα διαλεγόμενον. Ὅπερ ἦν καὶ ἀληθές. Κἀκεῖνος μὲν Πρωτοστάτην φησὶ, καθάπερ ἐπὶ μάχης καὶ συστάσεως· οὗτος δὲ ὅρα πῶς ἐπιεικῶς ἀποκρίνεται· Ὁμολογῶ δὲ τοῦτό σοι, ὅτι κατὰ τὴν ὁδὸν, ἣν λέγουσιν αἵρεσιν, οὕτω λατρεύω τῷ πατρῴῳ Θεῷ, πιστεύων πᾶσι τοῖς κατὰ νόμον, καὶ ἐν τοῖς προφήταις γεγραμμένοις, ἐλπίδα ἔχων εἰς τὸν Θεὸν, ἣν 60.346 καὶ αὐτοὶ προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων. βʹ. Ὅρα· ἐχώριζον αὐτὸν ἐκεῖνοι· οὗτος συνεισάγει, καὶ οἰκειοῖ ἑαυτὸν τῷ νόμῳ δι' ὧν ἀπολογεῖται. Καὶ βεβαιῶν ὃ εἶπε, πάλιν ἐπάγει· Ἐν τούτῳ δὲ καὶ αὐτὸς ἀσκῶ, ἀπρόσκοπον συνείδησιν ἔχων πρός τε τὸν Θεὸν καὶ πρὸς τοὺς ἀνθρώπους διαπαντός. ∆ι' ἐτῶν δὲ πλειόνων παρεγενόμην, ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου καὶ προσφορὰς, ἐν οἷς εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ οὐ μετὰ ὄχλου, οὐδὲ μετὰ θορύβου τινός. Τί οὖν ἀνέβης; τί ἦλθες; Προσκυνῆσαι; ἐλεημοσύνας, φησὶ, ποιῆσαι· ὥστε τοῦτο οὐκ ἦν στασιώδους. Εἶτα καὶ ἐκβάλλει αὐτῶν τὸ πρόσωπον, λέγων ἀδιορίστως· Ἐν οἷς εὗρόν μέ τινες τῶν ἀπὸ τῆς Ἀσίας Ἰουδαῖοι· οὓς ἔδει ἐπὶ σοῦ παρεῖναι, καὶ κατηγορεῖν εἴ τι ἔχοιεν πρός με· ἢ αὐτοὶ οὗτοι εἰπάτωσαν, τί εὗρον ἐν ἐμοὶ ἀδίκημα, στάντος μου ἐπὶ τοῦ συνεδρίου· ἢ περὶ μιᾶς ταύτης φωνῆς ἧς ἐκέκραξα ἑστὼς ἐν αὐτοῖς, ὅτι Περὶ ἀναστάσεως νεκρῶν ἐγὼ σήμερον κρίνομαι ὑφ' ὑμῶν. Τοῦτο περιουσία δικαιωμάτων, μὴ φεύγειν τοὺς κατηγόρους, ἀλλ' ἕτοιμον εἶναι πᾶσι διδόναι λόγον. Περὶ ἀναστάσεως νεκρῶν ἐγὼ σήμερον, φησὶ, κρίνομαι. Καὶ οὐδὲν εἶπεν ὧν εἶχεν εἰκότως εἰπεῖν, ὅτι ἐπεβούλευσαν, ὅτι κατέσχον αὐτὸν, ὅτι ἔνεδρον ἐποίησαν (ταῦτα γὰρ παρ' ἐκείνων λέγεται γενέσθαι· παρὰ δὲ τούτου, καὶ κινδύνου ὄντος, οὐκ ἔτι)· ἀλλὰ σιγᾷ, καὶ μόνον ἀπολογεῖται, καίτοι μυρία ἔχων εἰπεῖν. Τοῦτο αὐτὸν καὶ ἐν Καισαρείᾳ ἐποίει λαμπρὸν, τὸ μετὰ τοσαύτης ἐλθεῖν παρατάξεως. Ἐν οἷς εὗρόν με, φησὶν, ἡγνισμένον