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spoke of what was to come, and Moses: that the Christ must suffer, and that, being the first to rise from the dead, He would proclaim light both to the people and to the Gentiles. See how his speech is without flattery, and he ascribes the whole to God. Then his boldness. But not even now do I desist; and what is safe: For I argue from the prophets, that the Christ must suffer, and that, being the first to rise from the dead, He would proclaim light; as if he said, that Christ, having been the first to rise, dies no more. This is clear from his proclaiming this to all and expecting it for themselves. Then Festus, seeing his boldness, because he was speaking to the king, not ceasing to look at him, as if he suffered something, says: You are mad, Paul. But that he says this because he was affected, hear what follows: And as he was thus speaking, Festus said with a loud voice, You are mad, Paul; your great learning is driving you mad. What then says Paul? Answering with gentleness, I am not mad, he says, most excellent Festus, but I am speaking the words of truth and soberness. Then he also teaches the reason why he turned his speech to the king: For the king knows about these things, and to him I speak freely; for I am persuaded that none of these things has escaped his notice, for this has not been done in a corner. King Agrippa, do you believe the prophets? I know that you believe. He said this so, as it were, mocking and saying to them: I know that he knows all things accurately; and you ought to have known these things first (for what is added shows this, 'For this has not been done in a corner'), but you were not willing. King Agrippa, do you believe the prophets? I know that you believe. And Agrippa said to Paul, In a short time you persuade me to become a Christian. And Paul said, I would to God that both in a little and in a great while, not only you but also all who hear me today might become such as I am, except for these chains. See how he prays, saying: I would to God [not] in a little while, that is, almost. And he does not pray simply, but also intensely. Such, he says, that all might become, not only you, but also all, such as I am. Then he also adds: Except for these chains; not despairing because of the chains, nor being ashamed because he was bound (for this was to him, if anything, a matter of glory); but looking to their opinion, he spoke thus. For this reason he added, Except for these chains. But let us look from the beginning at what was 60.362 read. So on the next day, when they had entered the audience hall, at the command of Festus, he says, Paul was brought in. The Jews therefore departed since he had made use of the appeal, and then a splendid theater is made for him; for with great pomp the king and the whole multitude of the Jews were present, not some here and some there. The multitude of the Jews, he says, came to me, both in Jerusalem and here, crying out that he ought not to live any longer. 3. See their madness; they were shouting, saying that he must die. From this he shows that he justly appealed to Caesar. For if they had nothing terrible to say, but they were enraged, he reasonably goes to him. So that when the examination has been made by you, I may have something to write, he says. Do you see how the matter is often examined? Therefore the Jews are the cause of this defense, which those in Rome were also about to learn. Concerning all of which I am accused, King Agrippa, he says, I consider myself fortunate that I am about to make my defense before you. See how they become unwilling heralds both of their own wickedness and of Paul's virtue even to the one in power; so that Paul was led away more illustriously than if he had departed without chains; for he was no longer led away as a deceiver and a charlatan, with so many judges having acquitted him. Therefore, having cast off all things among whom he was born and raised, not simply, but thus pure of suspicion he sets out for Rome. And he did not say: What is this? I have appealed to Caesar once; I have been judged ten thousand times; how long? But what? He was ready again to give an account even before the one who especially knew the matters concerning

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ἐλάλησαν μελλόντων γίνεσθαι, καὶ Μωϋσῆς· εἰ παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. Ὅρα, πῶς ἐκτὸς κολακείας ἐστὶν ὁ λόγος αὐτοῦ, καὶ τὸ πᾶν ἐπιγράφει τῷ Θεῷ. Εἶτα ἡ παῤῥησία. Ἀλλ' οὐδὲ νῦν ἀφίσταμαι· καὶ τὸ ἀσφαλές· Ἀπὸ γὰρ προφητῶν ἰσχυρίζομαι, Εἰ παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν· ὡσεὶ ἔλεγεν, ὅτι Πρῶτος ὁ Χριστὸς ἀναστὰς, οὐκέτι ἀποθνήσκει. ∆ῆλον ἐκ τοῦ πᾶσι καταγγεῖλαι τοῦτο καὶ εἰς ἑαυτοὺς προσδοκᾷν. Εἶτα τὴν παῤῥησίαν ὁ Φῆστος ἰδὼν, ἐπειδὴ πρὸς τὸν βασιλέα διελέγετο, μὴ μεθιστάμενος τοῦ πρὸς αὐτὸν ἀποβλέπειν, ὥσπερ ἔπαθέ τι, καί φησι· Μαίνη, Παῦλε. Ὅτι δὲ παθὼν τοῦτο λέγει, ἄκουε τῶν ἑξῆς· Ταῦτα δὲ αὐτοῦ διαλεγομένου, ὁ Φῆστος μεγάλῃ τῇ φωνῇ ἔφη· Μαίνῃ, Παῦλε, τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει. Τί οὖν ὁ Παῦλος; μετὰ ἐπιεικείας ἀποκρινόμενος, Οὐ μαίνομαι, φησὶ, κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι. Εἶτα καὶ τὴν αἰτίαν διδάσκει, δι' ἣν πρὸς τὸν βασιλέα τὸν λόγον ἀπέστρεψεν· Ἐπίσταται γὰρ περὶ τούτων ὁ βασιλεὺς, πρὸς ὃν καὶ παῤῥησιαζόμενος λαλῶ· λανθάνειν γὰρ τούτων αὐτόν τι οὐ πείθομαι οὐδέν· οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο. Πιστεύεις, βασιλεῦ Ἀγρίππα, τοῖς προφήταις; Οἶδα, ὅτι πιστεύεις. Τοῦτο οὕτως εἶπε, μονονουχὶ διασύρων καὶ λέγων πρὸς αὐτούς· Οἶδα, ὅτι πάντα οἶδεν ἀκριβῶς· καὶ ἔδει μὲν πρώτους ὑμᾶς ταῦτα εἰδέναι (τὸ γὰρ ἐπαγόμενον τοῦτο δηλοῖ, τὸ, Οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο), ἀλλ' οὐκ ἠθελήσατε. Πιστεύεις, βασιλεῦ Ἀγρίππα, τοῖς προφήταις; Οἶδα ὅτι πιστεύεις. Ὁ δὲ Ἀγρίππας πρὸς τὸν Παῦλον ἔφη· Ἐν ὀλίγῳ με πείθεις Χριστιανὸν γενέσθαι. Ὁ δὲ Παῦλος εἶπεν· Εὐξαίμην ἂν τῷ Θεῷ, καὶ ἐν ὀλίγῳ, καὶ ἐν πολλῷ, οὐ μόνον σὲ, ἀλλὰ καὶ πάντας τοὺς ἀκούοντάς μου σήμερον, γενέσθαι τοιούτους, ὁποῖος κἀγώ εἰμι, παρεκτὸς τῶν δεσμῶν τούτων. Ὅρα πῶς εὔχεται, λέγων· Εὐξαίμην ἂν ἔγωγε τῷ Θεῷ [οὐκ] ἐν ὀλίγῳ, τουτέστι, παρὰ μικρόν. Καὶ οὐχ ἁπλῶς εὔχεται, ἀλλὰ καὶ ἐπιτεταμένως. Τοιούτους, φησὶ, γενέσθαι πάντας, οὐ μόνον σὲ, ἀλλὰ καὶ πάντας, ὁποῖος κἀγώ εἰμι. Εἶτα καὶ προστίθησι· Παρεκτὸς τῶν δεσμῶν τούτων· οὐκ ἀποδυσπετῶν διὰ τὰ δεσμὰ, οὐδὲ αἰσχυνόμενος διότι ἐδέδετο (τοῦτο γὰρ ἦν αὐτῷ, εἴπερ τι ἄλλο, ἄξιον δόξης)· ἀλλὰ πρὸς τὴν ἐκείνων ὑπόληψιν ἀφορῶν, οὕτως εἶπε. ∆ιὰ τοῦτο προσέθηκε τὸ, Παρεκτὸς τῶν δεσμῶν τούτων. Ἀλλ' ἴδωμεν ἄνωθεν τὰ 60.362 ἀνεγνωσμένα. Τῇ οὖν ἐπαύριον εἰσελθόντων εἰς τὸ ἀκροατήριον, κελεύσαντος τοῦ Φήστου, φησὶν, ἤχθη ὁ Παῦλος. Ἀπέστησαν λοιπὸν οἱ Ἰουδαῖοι τῇ ἐφέσει χρησαμένου ἐκείνου, καὶ τότε αὐτῷ λαμπρὸν τὸ θέατρον γίνεται· μετὰ πολλῆς γὰρ τῆς φαντασίας ὁ βασιλεὺς καὶ πᾶν τὸ πλῆθος τῶν Ἰουδαίων παρῆσαν οὐχ οἱ μὲν, οἱ δὲ οὔ. Τὸ πλῆθος τῶν Ἰουδαίων, φησὶ, συνέτυχόν μοι, ἔν τε Ἱεροσολύμοις καὶ ἐνθάδε, ἐπιβοῶντες μὴ δεῖν αὐτὸν ζῇν μηκέτι. γʹ. Ὅρα τὴν μανίαν· ἐβόων, δεῖν αὐτὸν ἀποθανεῖν λέγοντες. Ἐντεῦθεν δείκνυσιν, ὅτι δικαίως ἐπεκαλέσατο Καίσαρα. Εἰ γὰρ οὐδὲν μὲν εἶχον δεινὸν εἰπεῖν, ἐκεῖνοι δὲ ἐμεμήνεσαν, εἰκότως ἐπ' ἐκεῖνον ἔρχεται. Ὅπως τῆς ἀνακρίσεως ὑφ' ὑμῶν γενομένης, σχῶ τί γράψαι, φησίν. Ὁρᾷς, πῶς βασανίζεται πολλάκις τὸ πρᾶγμα; Καὶ τῆς ἀπολογίας τοίνυν ταύτης Ἰουδαῖοι αἴτιοι, ἣν ἔμελλον μανθάνειν καὶ οἱ ἐν τῇ Ῥώμῃ. Περὶ πάντων ὧν ἐγκαλοῦμαι, βασιλεῦ Ἀγρίππα, φησὶν, ἥγημαι ἐμαυτὸν μακάριον, μέλλων ἐπὶ σοῦ ἀπολογεῖσθαι. Ὅρα πῶς κήρυκες ἄκοντες καὶ τῆς οἰκείας γίνονται κακίας καὶ τῆς Παύλου ἀρετῆς καὶ αὐτῷ τῷ κρατοῦντι· ὥστε λαμπρότερον ἀπήγετο Παῦλος, ἢ εἰ χωρὶς δεσμῶν ἀπῆλθεν· οὐκέτι γὰρ ὡς πλάνος καὶ γόης τοσούτων αὐτὸν ἀφέντων δικαστῶν ἀπήγετο. Πάντα τοίνυν ἀποδυσάμενος παρ' οἷς ἐτέχθη καὶ ἐτράφη, οὐχ ἁπλῶς, ἀλλ' οὕτω καθαρὸς ὑποψίας ἐπιβαίνει τῆς Ῥώμης. Καὶ οὐκ εἶπε· Τί δὴ τοῦτο; ἅπαξ ἐπεκαλεσάμην Καίσαρα· μυριάκις ἐκρίθην· μέχρι πότε; ἀλλὰ τί; Πάλιν ἕτοιμος ἐγένετο δοῦναι εὐθύνας καὶ ἐπὶ τοῦ μάλιστα εἰδότος τὰ κατὰ