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in the temple. How then did he profane it? For it was not for the same person both to be purified and to worship, and to come for this purpose and to profane it. This not letting his speech run to a great length has the appearance of a justification. And he gratifies the judge. But it seems to me that he shortens his defense for that man's sake also. But let us look from the beginning at what was said. Since before this Tertullus had spoken at length, showing that he is detaining him, he did not say, Hear the matter; but, That I may not detain you any further, I beg you to hear us in your clemency. Perhaps he constructs his speech this way to court favor; or also, truly, this is a proof of clemency, if when it is possible to say many things, someone says few for the sake of not being troublesome. For we have found this man a pestilence; who, he says, also attempted to profane the temple. Therefore he did not profane it. What then, if he did this elsewhere? By no means; for he would have said so; but now he says, He attempted, but how, he does not add. And so he exalted the things against Paul; but see how he diminishes their own. Whom we also seized, he says, and wished to judge according to our law. But Lysias the tribune came, and with great violence took him away out of our hands. Here he shows that they are also insulted by coming to foreign courts, and that they would not have troubled him, if that man had not compelled them, and that he seized the man when it was not proper for him to do so; for the wrongdoings were against us, and the court ought to have been held among us. For that this is so, see what follows: With great, he says, violence. For this is violence. From whom you can learn. He does not even dare to accuse; for he was a man of forbearance; nor does he simply pass it over. Then again, so that he may not seem to be lying, he sets up Paul 60.347 himself as his own accuser. From whom, he says, you can, by examining him, learn about all these things. Then also there were witnesses of what was said; And the Jews also assented, saying that these things were so. The accusers, they themselves both witnesses and accusers. But Paul answers, Knowing that for many years you have been a just judge. He is not then some stranger, nor a foreigner, nor an innovator, if indeed for many years he has known the judge. And he well added, Just, so that he might not look to the high priest, nor to the people, nor to the accuser. See how he was not led into insolence; even though there was a necessity. Believing, he says, all things according to the law. He said this, showing that a man who believes there will be a resurrection, which these men themselves also await, would never do such things. He did not say concerning these men, that they believe the things written in the prophets (for they did not believe); but this man believed all things, not they; but how, would be a long story to tell now. He said so much, and nowhere does he mention Christ. But here, having said, Believing, he also introduced the things concerning Christ, but for the time being he dwells on the subject of the resurrection, which was a doctrine common to them, and removed all suspicion of sedition. Then also the reason for his going up. To bring alms, he says, and offerings to my nation, I came, and this after several years. How then would he have caused a disturbance among those for whom he came so long a journey to bring alms? Not with a crowd, he says, nor with a tumult. Everywhere he refutes the charge of sedition. And he well summons the accusers from Asia, saying: Who ought to accuse me before you, if they had anything against me. He was so confident of being innocent of the things of which he was accused, that he even summons them. Not only those from Asia, but also those from Jerusalem he does not cast out as accusers, but summons them again too, adding: Or let these men themselves say. For it was because of this that they were contending from the beginning, that he preached the resurrection. And he did well in this; for when this was shown, the things concerning Christ were also easily introduced, that He was risen. What wrongdoing, he says, did they find in me, when I stood before the council? He said, in the council; showing that they found nothing, not with the examination being held in private, but with the crowd present and examining precisely. 3. But that I speak these things truly, they who accuse concerning this matter bear witness. For this reason he also said: And in this I myself exercise, without offense

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ἐν τῷ ἱερῷ. Πῶς οὖν ἐβεβήλωσεν; οὐ γὰρ ἦν τοῦ αὐτοῦ καὶ ἁγνίζεσθαι καὶ προσκυνεῖν, καὶ διὰ τοῦτο ἔρχεσθαι καὶ βεβηλοῦν. Τοῦτο καὶ δικαιολογίας ὑποψίαν ἔχει τὸ μὴ εἰς μακρὸν ἐμπίπτειν τὸν λόγον ἐᾷν Καὶ χαρίζεται τῷ δικαστῇ. Ἐμοὶ δὲ δοκεῖ κἀκείνῳ συστέλλειν τὴν ἀπολογίαν. Ἀλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα. Ἐπειδὴ πρὸ τούτου μακρὰ ἐδημηγόρησεν ὁ Τέρτυλλος, δεικνὺς ὅτι ἐγκόπτεται, οὐκ εἶπεν, Ἄκουσον τοῦ πράγματος· ἀλλ', Ἵνα σε μὴ ἐπὶ πλεῖον ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν τῇ σῇ ἐπιεικείᾳ. Τάχα θεραπεύων οὕτω τὸν λόγον κατασκευάζει· ἢ καὶ ἀληθῶς τοῦτο ἐπιεικείας τεκμήριον, εἰ παρὸν πολλὰ εἰπεῖν, ὑπὲρ τοῦ μὴ ἐνοχλεῖν ὀλίγα τις λέγοι. Εὕρομεν γὰρ τὸν ἄνδρα τοῦτον λοιμόν· ὃς, φησὶ, καὶ τὸ ἱερὸν ἐπείρασε βεβηλῶσαι. Οὐκοῦν οὐκ ἐβεβήλωσε. Τί οὖν, εἰ ἀλλαχοῦ τοῦτο ἐποίησεν; Οὐδαμῶς· ἦ γὰρ ἂν καὶ εἶπε· νῦν δὲ Ἐπείρασε μὲν λέγει, τὸ δὲ πῶς, οὐ προστίθησι. Καὶ τὰ μὲν κατὰ Παύλου οὕτως ἐπῆρεν· ὅρα δὲ τὰ αὐτῶν πῶς ἐλαττοῖ. Ὃν καὶ ἐκρατήσαμεν, φησὶ, καὶ ἠθελήσαμεν κρῖναι κατὰ τὸν ἡμέτερον νόμον. Παρελθὼν δὲ Λυσίας χιλίαρχος, μετὰ πολλῆς βίας ἐκ τῶν χειρῶν ἡμῶν ἀπήγαγεν. Ἐνταῦθα δείκνυσιν, ὅτι καὶ ἐπηρεάζονται εἰς δικαστήρια ἐρχόμενοι ξένα, καὶ ὅτι οὐκ ἂν ἠνώχλησαν αὐτὸν, εἰ μὴ ἐκεῖνος ἠνάγκασε, καὶ ὡς οὐ προσῆκον αὐτῷ ἥρπασε τὸν ἄνδρα· καὶ γὰρ τὰ ἀδικήματα πρὸς ἡμᾶς ἦν, καὶ τὸ δικαστήριον παρ' ἡμῖν ἔδει γενέσθαι. Ὅτι γὰρ τοῦτό ἐστιν, ὅρα τὸ ἑξῆς· Μετὰ πολλῆς, φησὶ, βίας. Βία γὰρ τοῦτό ἐστι. Παρ' οὗ δύνασαι γνῶναι. Οὐδὲ κατηγορῆσαι τολμᾷ· συγγνωμονικὸς γὰρ ἀνὴρ ἦν· οὐδὲ ἁπλῶς παρέρχεται. Εἶτα πάλιν, ἵνα μὴ δόξῃ ψεύδεσθαι, αὐτὸν ἐφίστησιν ἑαυτοῦ κατήγορον τὸν 60.347 Παῦλον. Παρ' οὗ, φησὶ, δύνασαι ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι. Εἶτα καὶ μάρτυρες τῶν εἰρημένων· Συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν. Οἱ κατήγοροι, αὐτοὶ καὶ μάρτυρες καὶ κατήγοροι. Ἀλλ' ὁ Παῦλος, Ἐκ πολλῶν ἐτῶν ὄντα σε κριτὴν ἐπιστάμενος δίκαιον, ἀποκρίνεται. Οὐκ ἄρα ξένος τίς ἐστιν, οὐδὲ ἀλλότριος, οὐδὲ νεωτεροποιὸς, εἴ γε ἐκ πολλῶν ἐτῶν οἶδε τὸν δικαστήν. Καὶ καλῶς ἐπήγαγε τὸ, ∆ίκαιον, ἵνα μὴ πρὸς τὸν ἀρχιερέα ἴδῃ, μηδὲ πρὸς τὸν δῆμον, μηδὲ πρὸς τὸν κατήγορον. Ὅρα, πῶς οὐ προήχθη εἰς ὕβριν· καίτοι γε καὶ ἀνάγκης οὔσης. Πιστεύων, φησὶ, πᾶσι τοῖς κατὰ νόμον. Τοῦτο εἶπε, δεικνὺς, ὅτι οὐκ ἂν ἄνθρωπος, πιστεύων ἀνάστασιν ἔσεσθαι, τοιαῦτα πράξειέ ποτε, ἣν καὶ αὐτοὶ οὗτοι ἐκδέχονται. Οὐκ εἶπε περὶ τούτων, ὅτι πιστεύουσι τοῖς ἐν τοῖς προφήταις γεγραμμένοις (οὐδὲ γὰρ ἐπίστευον)· ἀλλ' οὗτος πᾶσιν ἐπίστευεν, οὐκ ἐκεῖνοι· πῶς δὲ, μακροῦ ἂν εἴη λόγου τανῦν λέγειν. Τοσαῦτα εἶπε, καὶ οὐδαμοῦ τοῦ Χριστοῦ μέμνηται. Ἐνταῦθα δὲ, Πιστεύων, εἰπὼν, καὶ τὰ κατὰ τὸν Χριστὸν εἰσήγαγεν, ἀλλὰ τέως τῷ τῆς ἀναστάσεως ἐνδιατρίβει λόγῳ, ὃ κοινὸν ἦν αὐτοῖς δόγμα, καὶ πάσης στάσεως ὑποψίαν ἀνῄρει. Εἶτα καὶ ἡ αἰτία τῆς ἀνόδου. Ἐλεημοσύνας, φησὶ, καὶ προσφορὰς ποιήσων εἰς τὸ ἔθνος μου, παρεγενόμην, καὶ τοῦτο δι' ἐτῶν πλειόνων. Πῶς ἂν οὖν ἐτάραξεν, οἷς ὥστε ἐλεημοσύνην ποιῆσαι τοσαύτην ἦλθεν ὁδόν; Οὐ μετὰ ὄχλου, φησὶν, οὐδὲ μετὰ θορύβου. Πανταχοῦ τὴν στάσιν ἀναιρεῖ. Καλῶς δὲ καὶ προσκαλεῖται τοὺς κατηγόρους τοὺς ἀπὸ τῆς Ἀσίας, λέγων· Οὓς δεῖ ἐπὶ σοῦ κατηγορεῖν, εἴ τι ἔχοιεν πρός με. Οὕτως ἐθάῤῥει καθαρὸς εἶναι πρὸς ἃ κατηγορεῖτο, ὅτι καὶ προσκαλεῖται αὐτούς. Οὐ τοὺς ἀπὸ τῆς Ἀσίας δὲ μόνον, ἀλλὰ καὶ τοὺς ἐξ Ἱερουσαλὴμ οὐκ ἐκβάλλει κατηγόρους. ἀλλὰ καὶ τούτους προσκαλεῖται πάλιν, ἐπάγων· Ἢ αὐτοὶ οὗτοι εἰπάτωσαν. Καὶ γὰρ διὰ τοῦτο ἐξ ἀρχῆς διεπονοῦντο, ὅτι τὴν ἀνάστασιν ἐκήρυττε. Καὶ καλῶς οὕτως ἐποίει· τούτου γὰρ δειχθέντος, εὐκόλως καὶ τὰ τοῦ Χριστοῦ ἐπεισήγετο, ὅτι ἀνέστη. Τί εὗρον, φησὶν, ἐν ἐμοὶ ἀδίκημα, στάντος μου ἐπὶ τοῦ συνεδρίου; Ἐν τῷ συνεδρίῳ εἶπε· δεικνὺς, ὅτι οὐδὲν εὗρον οὐχὶ κατ' ἰδίαν τῆς ἐξετάσεως γενομένης, ἀλλὰ παρόντος τοῦ πλήθους καὶ ἀκριβῶς ἀνακρίνοντος. γʹ. Ὅτι δὲ ταῦτα ἀληθῆ λέγω, μαρτυροῦσιν οἱ περὶ τούτου ἐγκαλοῦντες. ∆ιὰ τοῦτο καὶ ἔλεγεν· Ἐν τούτῳ δὲ αὐτὸς ἀσκῶ, ἀπρόσκοπον