As the people in the tumult, so also the very ch•efe of the Ievves in their Councel shevv them selues obstinate, and vvilful persecutors of the truth in S. Pauls person. Whose behauiour tovvardes them is ful of constancie, modestie, and vvisedom, 11 (Christ also by a vision encouraging him, and foretelling that he shal to Rome.) 12 Yea they conspire vvith 40 men to kil him traiterously. 1• But the matter being detected, the Romane Tribune conueigheth him strongly to Caesaréa.
1And Paul, looking upon the council, said: Men, brethren, I have conversed with all good conscience before God until this present day.E mirato fissamente il sinedrio, disse Paolo: uomini fratelli, io con tutta buona coscienza mi son portato dinanzi a Dio fino a questo giorno.AND Paul looking vpon the Councel, said, Men brethren, I vvith al good conscience haue conuersed before God, vntil this present day.Intendens autem in concilium Paulus, ait: Viri fratres, ego omni conscientia bona conversatus sum ante Deum usque in hodiernum diem. 2And the high priest, Ananias, commanded them that stood by him to strike him on the mouth.Ma il principe de' sacerdoti Anania ordinò a' circostanti, che lo percuotessero nella bocca.And the high Priest Ananias commaunded them that stoode by him, to smite him on the mouth.Princeps autem sacerdotum Ananias præcepit astantibus sibi percutere os ejus. 3Then Paul said to him: God shall strike thee, thou whited wall. For, sittest thou to judge me according to the law and, contrary to the law, commandest me to be struck?Allora Paolo gli disse; percuoterà te Iddio, muraglia imbiancata. E tu siedi a giudicarmi secondo la legge, e contro la legge ordini, che io sia percosso?Then Paul said to him, God shal strike thee, thou vvhited vvall. And thou sitting iudgest me according to the lavv, and contrarie to lavv doest thou commaund me to be smitten?Tunc Paulus dixit ad eum: Percutiet te Deus, paries dealbate. Et tu sedens judicas me secundum legem, et contra legem jubes me percuti ? 4And they that stood by said: Dost thou revile the high priest of God?Ma i circostanti dissero: tu oltraggi il sommo sacerdote di Dio?And they that stoode by, said, Doest thou reuile the high Priest of God?Et qui astabant dixerunt: Summum sacerdotem Dei maledicis. 5And Paul said: I knew not, brethren, that he is the high priest. For it is written: Thou shalt not speak evil of the prince of thy people.E Paolo disse: fratelli, io non sapeva che egli è il Principe de' sacerdoti. Imperocché sta scritto: non oltraggiare il principe del popolo tuo.And Paul said, • I knevve not, brethren, that he is the high Priest. For it is vvritten: The prince of thy people thou shalt not misspeake.Dixit autem Paulus: Nesciebam, fratres, quia princeps est sacerdotum. Scriptum est enim: Principem populi tui non maledices. 6And Paul, knowing that the one part were Sadducees and the other Pharisees, cried out in the council: Men, brethren, I am a Pharisee, the son of Pharisees: concerning the hope and resurrection of the dead I am called in question.E sapendo Paolo, come una parte erano Sadducei, e l'altra Farisei, disse ad alta voce nel sinedrio: uomini fratelli, io son Fariseo, figliuolo di Farisei, sono chiamato in giudizio a cagione della speranza della risurrezione de' morti.And Paul knovving that the one part vvas of Sadducees, and the other of Pharisees, he cried out in the Councel, Men brethren, I am a Pharisee, the sonne of Pharisees: of the hope and resurrection of the dead am I iudged.Sciens autem Paulus quia una pars esset sadducæorum, et altera pharisæorum, exclamavit in concilio: Viri fratres, ego pharisæus sum, filius pharisæorum: de spe et resurrectione mortuorum ego judicor.
7And when he had so said, there arose a dissension between the Pharisees and the Sadducees. And the multitude was divided.E detto ch'egli ebbe questo nacque disparere tra i Farisei, e i Sadducei, e la moltitudine fu divisa.And vvhen he had said these things, there rose dissension betvvene the Pharisees and Sadducees, and the multitude vvas diuided.Et cum hæc dixisset, facta est dissensio inter pharisæos et sadducæos, et soluta est multitudo. 8For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.Imperocché i Sadducei dicono non esservi risurrezione, né Angelo, né Spirito: i Farisei poi confessano ambedue queste cose.For the • Sadducees say there is no resurrection, nor Angel, nor spirit: but the Pharisees confesse both.Sadducæi enim dicunt non esse resurrectionem, neque angelum, neque spiritum: pharisæi autem utraque confitentur. 9And there arose a great cry. And some of the Pharisees rising up, strove, saying: We find no evil in this man. What if a spirit hath spoken to him, or an angel?E vi furon de' clamori grandi. E alzatisi alcuni de' Farisei contendevano, dicendo: non troviamo male alcuno in quest'uomo: Chi sa, se uno spirito, o un Angelo gli abbia parlato?And there vvas made a great crie. And certaine of the Pharisees rising vp, stroue saying, Vve finde no euil in this man. vvhat if a spirit hath spoken to him, or an Angel?Factus est autem clamor magnus. Et surgentes quidam pharisæorum, pugnabant, dicentes: Nihil mali invenimus in homine isto: quid si spiritus locutus est ei, aut angelus ? 10And when there arose a great dissension, the tribune, fearing lest Paul should be pulled in pieces by them, commanded the soldiers to go down and to take him by force from among them and to bring him into the castle.E suscitatasi una gran dissensione, temendo il tribuno, che Paolo non fosse da essi fatto in pezzi, ordinò, che scendesser i soldati, e lo traesser di mezzo a coloro, e lo conducessero agli alloggiamenti.And vvhen there vvas risen great dissensiō, the Tribune fearing lest Paul should be torne in peeces by them, cōmaunded the souldiars to goe dovvne, and to take him out of the middes of them, and to bring him into the castel.Et cum magna dissensio facta esset, timens tribunus ne discerperetur Paulus ab ipsis, jussit milites descendere, et rapere eum de medio eorum, ac deducere eum in castra. 11And the night following, the Lord standing by him, said: Be constant: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.E la notte seguente gli apparve il Signore, e disse: fatti animo: imperocché siccome hai renduto per me testimonianza in Gerusalemme, così fa d'uopo, che tu la renda anche in Roma.And the night folovving our Lord standing by him, said, Be constant: for as thou hast testified of me in Hierusalem, so must thou testifie at Rome also.Sequenti autem nocte assistens ei Dominus, ait: Constans esto: sicut enim testificatus es de me in Jerusalem, sic te oportet et Romæ testificari.
12And when day was come, some of the Jews gathered together and bound themselves under a curse, saying that they would neither eat nor drink till they killed Paul.E fattosi giorno si unirono alcuni de' Giudei, e anatematizzarono se stessi, dicendo: che non avrebber mangiato, nè bevuto, finché non avessero ucciso Paolo.And vvhen day vvas come, certaine of the Ievves gathered them selues together, & • vovved them selues, saying, that they vvould neither eate nor drinke til they killed Paul.Facta autem die collegerunt se quidam ex Judæis, et devoverunt, se dicentes neque manducaturos, neque bibaturos donec occiderent Paulum. 13And they were more than forty men that had made this conspiracy.Ed erano più di quaranta quelli, che aveano fatta questa congiura:And they vvere more then fourtie men that had made this conspiracie:Erant autem plus quam quadraginta viri qui hanc conjurationem fecerant: 14Who came to the chief priests and the ancients and said: We have bound ourselves under a great curse that we will eat nothing till we have slain Paul.I quali andaron dai principi de' sacerdoti, e dai seniori, e dissero: ci siam obbligati con anatema a non prender cibo, finché non ammazziamo Paolo.vvho came to the cheefe priests and the auncients, and said, By execration vve haue vovved our selues, that vve vvil eate nothing, til vve kill Paul.qui accesserunt ad principes sacerdotum et seniores, et dixerunt: Devotione devovimus nos nihil gustaturos, donec occidamus Paulum. 15Now therefore do you with the council signify to the tribune, that he bring him forth to you, as if you meant to know something more certain touching him. And we, before he come near, are ready to kill him.Ora dunque voi col sinedrio fate sapere al tribuno, che lo conduca alla vostra presenza, come se foste per iscoprir il qualche cosa di più sicuro intorno a lui. E noi prima che egli vi si accosti, siamo pronti a ucciderlo.Novv therfore giue you knovvledge to the Tribune vvith the Coūcel, that he bring him forth to you, as if you meant to knovv some more certaintie touching him. But we, before he come neere, are ready for to kil him.Nunc ergo vos notum facite tribuno cum concilio, ut producat illum ad vos, tamquam aliquid certius cognituri de eo. Nos vero priusquam appropiet, parati sumus interficere illum. 16Which when Paul’s sister’s son had heard, of their lying in wait, he came and entered into the castle and told Paul.Ma avendo un figliuolo della sorella di Paolo avuta notizia di queste insidie, andò, ed entrò negli alloggiamenti, e ne diede parte a Paolo.Vvhich vvhen Paules sisters sonne had heard, of their lying in vvaite, he came and entred into the castel and told Paul.Quod cum audisset filius sororis Pauli insidias, venit, et intravit in castra, nuntiavitque Paulo.
17And Paul, calling to him one of the centurions, said: Bring this young man to the tribune: for he hath some thing to tell him.E Paolo chiamalo a se uno de' centurioni, disse: conduci questo giovinetto al tribuno, perché ha qualche cosa a fargli sapere.And Paul calling to him one of the Centurions, said, Bring this yong man to the Tribune, for he hath some thing to tel him.Vocans autem Paulus ad se unum ex centurionibus, ait: Adolescentem hunc perduc ad tribunum, habet enim aliquid indicare illi. 18And he, taking him, brought him to the tribune and said: Paul, the prisoner, desired me to bring this young man unto thee, who hath some thing to say to thee.E quegli lo prese, e lo condusse al tribuno, e disse: quel Paolo, che è in catene, mi ha pregato di condurre a te questo giovinetto, il quale ha da dirti qualche cosa.And he taking him, brought him to the Tribune, and said, The prisoner Paul desired me to bring this yong man vnto thee, hauing some thing to say to thee.Et ille quidem assumens eum duxit ad tribunum, et ait: Vinctus Paulus rogavit me hunc adolescentem perducere ad te, habentem aliquid loqui tibi. 19And the tribune, taking him by the hand, went aside with him privately and asked him: What is it that thou hast to tell me?Allora il tribuno presolo per mano, si tirò con esso in disparte, e lo interrogò: che è quello, che tu hai a farmi sapere?And the Tribune taking him by the hand, vvent aside vvith him apart, and asked him, Vvhat is it that thou hast to tel me?Apprehendens autem tribunus manum illius, secessit cum eo seorsum, et interrogavit illum: Quid est quod habes indicare mihi ? 20And he said: The Jews have agreed to desire thee that thou wouldst bring forth Paul to-morrow into the council, as if they meant to inquire some thing more certain touching him.E quegli disse: i Giudei si sono accordati a pregarti, che domane tu conduca Paolo al sinedrio, come per esaminarlo più diligentemente;And he said, The Ievves haue agreed to desire thee, that to morovv thou vvilt bring forth Paul into the Councel, as though they meant to inquire some more certaintie touching him.Ille autem dixit: Judæis convenit rogare te ut crastina die producas Paulum in concilium, quasi aliquid certius inquisituri sint de illo: 21But do not thou give credit to them: for there lie in wait for him more than forty men of them, who have bound themselves by oath neither to eat nor to drink, till they have killed him. And they are now ready, looking for a promise from thee.Ma tu non fare a modo loro: imperocché tendono insidie a lui più di quaranta uomini dei loro, i quali hanno anatematizzato se stessi, che non mangieranno, né berranno, sino a tanto che non l'abbiano ucciso: e adesso stanno preparati, aspettandosi, che tu loro il prometta.But doe not thou credite them, for there lie in vvaite for him more then fourtie men of them, vvhich haue vovved neither to eate nor to drinke, til they kil him: and they are novv ready, expecting thy promisse.tu vero ne credideris illis: insidiantur enim ei ex eis viri amplius quam quadraginta, qui se devoverunt non manducare, neque bibere donec interficiant eum: et nunc parati sunt, exspectantes promissum tuum.
22The tribune therefore dismissed the young man, charging him that he should tell no man that he had made known these things unto him.Il tribuno adunque rimandò il giovinetto, ordinandogli di non dire ad alcuno di avergli notificato tali cose.The Tribune therfore dimissed the yong man, commaunding that he should speake to no man that he had notified these things vnto him.Tribunus igitur dimisit adolescentem, præcipiens ne cui loqueretur quoniam hæc nota sibi fecisset. 23Then having called two centurions, he said to them: Make ready two hundred soldiers to go as far as Cæsarea: and seventy horsemen and two hundred spearmen, for the third hour of the night.E chiamati due centurioni, disse loro: mettete all'ordine dugento soldati, che vadano fino a Cesarea, e settanta cavalli, e dugento uomini armati di lancia per la terza ora della notte:And calling tvvo Centurions, he said to them, Make ready tvvo hundred souldiars, to goe as farre as Caesaréa, and seuentie horsemen, and launces tvvo hundred, from the third houre of the night:Et vocatis duobus centurionibus, dixit illis: Parate milites ducentos ut eant usque Cæsaream, et equites septuaginta, et lancearios ducentos a tertia hora noctis, 24And provide beasts, that they may set Paul on and bring him safe to Felix the governor.E preparate le cavalcature sulle quali salvo conducessero Paolo al preside Felice:and prepare beasts that setting Paul on, they might bring him safe to Felix the President (et jumenta præparate ut imponentes Paulum, salvum perducerent ad Felicem præsidem. 25(For he feared lest perhaps the Jews might take him away by force and kill him: and he should afterwards be slandered, as if he was to take money.) And he wrote a letter after this manner:(Imperocché ebbe timore, che forse i Giudei non lo involassero, e lo uccidessero, ed egli poi fosse calunniato, quasi avesse tirato al denaro),For he feared lest perhaps the Ievves might take him avvay, and kil him, and him self aftervvard should sustaine reproche, as though he vvould haue taken money)(Timuit enim ne forte raperent eum Judæi, et occiderent, et ipse postea calumniam sustineret, tamquam accepturus pecuniam.) 26Claudius Lysias to the most excellent governor, Felix, greeting:E scrisse lettera di tal tenore Claudio Lisia a Felice ottimo preside, salute.vvriting a letter conteining this much. Claudius Lysias to the most excellent President Felix, greeting.Scribens epistolam continentem hæc: Claudius Lysias optimo præsidi Felici, salutem.
27This man, being taken by the Jews and ready to be killed by them, I rescued, coming in with an army, understanding that he is a Roman.Quest'uomo preso da' Giudei, e vicino ad essere ucciso da essi, sopraggiunto io co' soldati lo liberai, avendo inteso com'egli è Romano:This man being apprehended of the Ievves, and ready to be killed of them, I comming in vvith the band deliuered him, vnderstanding that he is a Romane:Virum hunc comprehensum a Judæis, et incipientem interfici ab eis, superveniens cum exercitu eripui, cognito quia Romanus est. 28And meaning to know the cause which they objected unto him, I brought him forth into their council.E volendo sapere di qual delitto lo accusassero, lo condussi al loro sinedrio.and meaning to knovv the cause that they obiected vnto him, I brought him downe into their Councel.Volensque scire causam quam objiciebant illi, deduxi eum in concilium eorum. 29Whom I found to be accused concerning questions of their law; but having nothing laid to his charge worthy of death or of bands.Ma trovai, che egli era accusato per conto di questioni della loro legge, senza però avere delitto alcuno degno di morte, o di catene.Vvhom I found to be accused concerning questions of their lavv: but hauing no crime vvorthie of death or of bandes.Quem inveni accusari de quæstionibus legis ipsorum, nihil vero dignum morte aut vinculis habentem criminis. 30And when I was told of ambushes that they had prepared for him, I sent him to thee, signifying also to his accusers to plead before thee. Farewell.Ed essendo io stato avvertito delle insidie ordite contro di lui, lo ho mandato a te, intimando anche agli accusatori, che la discorrano innanzi a te. Stà sano.And vvhen it vvas told me of embushments that they had prepared against him, I sent him to thee, signifying also to the accusers, to speake before thee. Fare vvel.Et cum mihi perlatum esset de insidiis quas paraverant illi, misi eum ad te, denuntians et accusatoribus ut dicant apud te. Vale. 31Then the soldiers, according as it was commanded them, taking Paul, brought him by night to Antipatris.I soldati adunque secondo l'ordine dato ad essi, preser seco Paolo, e lo condusser la notte ad Antipatride.And the souldiars according as it vvas commaunded them, taking Paul, brought him by night to Antipatris.Milites ergo secundum præceptum sibi assumentes Paulum, duxerunt per noctem in Antipatridem. 32And the next day, leaving the horsemen to go with him, they returned to the castle.E il dì seguente lasciando i cavalieri, che andasser con lui, ritornarono agli alloggiamenti.And the next day sending avvay the horsemen to goe vvith him, they returned to the castel.Et postera die dimissis equitibus ut cum eo irent, reversi sunt ad castra.
33Who, when they were come to Cæsarea and had delivered the letter to the governor, did also present Paul before him.E quegli entrati in Cesarea, e data la lettera al preside, gli presentarono eziandio Paolo.Vvho vvhen they vvere come to Caesaréa, and had deliuered the letter to the President, they did set Paul also before him.Qui cum venissent Cæsaream, et tradidissent epistolam præsidi, statuerunt ante illum et Paulum. 34And when he had read it and had asked of what province he was and understood that he was of Cilicia:E lettala il preside, e interrogatolo, di qual paese egli fosse, e sentito, che era di Cilicia,And vvhen he had read, and had asked of vvhat prouince he vvas: and vnderstanding that of Cilicia:Cum legisset autem, et interrogasset de qua provincia esset, et cognoscens quia de Cilicia: 35I will hear thee, said he, when thy accusers come. And he commanded him to be kept in Herod’s judgment hall.Ti ascolterò, disse, arrivati, che siano i tuoi accusatori. E ordinò, che fosse custodito nel pretorio di Erode.I vvil heare the, said he, vvhen thy accusers are come. And he commaunded him to be kept in Herods palace.Audiam te, inquit, cum accusatores tui venerint. Jussitque in prætorio Herodis custodiri eum.
23:1
about the year A.D. 58.
Witham
With an entire good conscience. With an upright sincerity. But St. Paul is far from excusing himself from all sin. He laments elsewhere his blind zeal in persecuting the Christians. See 1 Corinthians 15:9. (Witham)
23:3
Witham
God shall strike thee, thou whited wall.[Ver. 3. Pecutiet, tuptein se mellei, futurum erit ut te percutiat.] These words are rather by way of a prophecy. (Witham)
Tirinus
Whited wall. That is, hypocrite, for pretending to judge me according to law; whereas, against all sense of justice, thou strikest me before my condemnation; nay, even without giving me a hearing. The Fathers admire, on this occasion, the greatness of mind and freedom St. Paul exhibited, in reproving the great. (Tirinus)
Haydock
This expression was not the angry words of an irritated man, nor the effect of personal resentment, but the just freedom which insulted innocence may lawfully use in its own defence. (Haydock)
St. Augustine
It was likewise a prophecy of what was going to happen. To those who do not consider it, it may seem a curse; but to others a prophecy, as it really was. (St. Augustine, lib. 1:cap. 19. de Verb. Dni.)
Tirinus
For St. Chrysostom relates that the high priest, being thunderstruck by this answer, became speechless and half deaf; so that not being able to reply a single word, the bystanders did it for him. (Tirinus)
It was also, as Ven. Bede says, to shew that the Jewish priesthood was to be destroyed, as now the true priesthood of Christ was come and established. (Beda in hunc locum. [Ven. Bede on this place.])
23:5
Witham
I knew not, etc. Some think St. Paul here speaks ironically, or to signify that now he could be no longer high priest, since the Mosaic law, with its rites and ceremonies, was abolished. But St. Chrysostom rather judges that St. Paul, having been long absent from Jerusalem, might not know the person of the high priest, who was not now in the sanhedrim but in the place whither the tribune had called the council, and who did not appear with that habit, and those marks which distinguished him from others. (Witham)
Calmet
It seems rather surprising that St. Paul did not know that he was the high priest. The place which he held in the council, one would suppose, would have been sufficient to have pointed him out. The apostle's absence from Jerusalem is perhaps a sufficient reason to account for his not knowing this circumstance; especially, as the order of succession to the priesthood was at that time much confused and irregular, determined by favour of the Roman emperor, or by purchase. (Calmet)
Haydock
At all events, any difficulties we may now find in assigning a probable or true reason, are merely negative arguments; and therefore too futile to be an impeachment of the apostle's veracity. (Haydock)
St. Cyprian supposes that St. Paul, considering the mere shadow of the name of priest, which Ananias then held, said: I knew not, brethren, that he is high priest. (Ep. 65:69. nu. 2.) St. Chrysostom says, that the apostle here shews the wisdom of the serpent; but that in his preaching, teaching, and patience, he used the simplicity of the dove.
23:6
Witham
I am a Pharisee, the son of Pharisees.[Ver. 6. Filius Pharisaeorum; and so divers of the best Greek manuscripts pharisaion; but the common Greek, uios pharisaiou.] It may signify only a disciple of the Pharisees, though the common Greek copies have of a Pharisee. (Witham)
Calmet
The address of the apostle in this is great. Knowing the different dispositions of his judges, he throws disunion into their councils, in order to draw himself from danger. Such innocent artifices are allowed in the defence of a just cause. It is one of our Saviour's counsels, to use the prudence of the serpent. St. Gregory, in his Morality, (lib. xxxiv. cap. 3. and 4.) and St. Thomas Aquinas in his Sum. Theol. (2. 2. quaest. 37. art. 2.) observe, that on similar occasions you may, without sin, cause divisions among the wicked; because their union being an evil, it is consequently a good thing that the enemies of peace and righteousness should be divided in sentiments and interests. It must, however, be acknowledged that this principle is very easily stretched beyond its proper limits, and therefore ought not to be acted upon but with the greatest caution and prudence. (Calmet)
St. Paul knew from divine revelation that he was to go to Rome; but this did not hinder the apostle from taking every prudent care of his own life; as we may see from the following chapter.
23:7
Witham
There arose a dissension. By the Greek, a division, or schism among them, occasioned by St. Paul's declaring himself for the resurrection, which made the Pharisees favour him, and incensed the Sadducees. (Witham)
23:11
Witham
Be constant...so must thou bear witness also at Rome; and so needest not fear to be killed by them. (Witham)
23:12
St. Chrysostom
Bound themselves. The Greek is, anathematized, that is, submitted themselves to a curse, if they did not kill Paul. It was a great imprecation, the violation of which would have been equivalent to renouncing their belief in God. See to what degree of iniquity this nation is come. When any good is in contemplation, none are found to undertake it; whilst all, even the priests too, are ready to concur in any wicked design. (St. Chrysostom, in Act. hom. xlix.)
To take an unlawful oath is one sin; but to keep it, is another and greater sin: as when Herod, to keep his oath, put to death John the Baptist. (Matthew 4:9.)
23:13
Witham
Forty men that had made this conspiracy,[Ver. 13. Devoverunt se, anathematisan.[ver. 14, bind under a great curse.]] and bound themselves with an impious curse, or imprecation upon themselves, if they did not kill him. (Witham)
23:19
Menochius
Taking him by the hand, with marks of affection and tenderness. It is probable that the tribune expected this young man was come to offer some ransom for Paul's liberty. (Menochius)
23:23
Witham
From the third hour of the night. If the tribune spoke with a regard to the twelve hours of the night, the third hour was three hours after sunset, and was about our nine o'clock at night; but if he meant the third watch of the night, that began at midnight. See Matthew 14:35. (Witham)
23:24
Tacitus
Felix. This man had been a slave of the emperor Claudius. The high priest, Jonathan, had procured him to be made governor of Judea. He governed the country with great cruelty and outrage; exercising the power of a king, says Tacitus, with all the insolence and meanness of a slave, who is neither restrained by fear nor shame. (Tacitus, Hist. lib. v.)
23:25
Matt. Polus
This verse is omitted in the Greek. Antipatris was a pleasant city on the Mediterranean sea, situated at equal distance, about 24 miles, between Joppe and Caesarea, on the way from Jerusalem to this latter city. (Matt. Polus)
23:27
Witham
I rescued...having understood that he is a Roman. This was not true, if we understand it of the first time he rescued him; but may be true, if meant of the second time. (Witham)
23:35
Bible de Vence
This was a palace erected by Herod the Great; in which the governors had taken up their habitation. (Bible de Vence)
23:1
•. I knevv not.] Our Lord (saith S. Cyprian) in the Gospel, when it was said to him, Answerest thou the high Priest 〈◊〉 teaching that the honour of Priesthod must be kept, The honour of Priesthod. said nothīg to the high Priest, Cypr. ep. 65. 69. 〈◊〉. 2. but only purging his innocencie, said, If I haue spoken euil, beare witnes of euil: but if wel, why smitest thou me? Also the blessed Apostle vvhen it vvas said to him. Doest thou assaile the high Priest so with il wordes? spake not any thing cōtumeliously against the Priest, whereas he might haue put forth him self stoutly against them which had both crucified our 〈◊〉 and vvhich had novv also lost their God and Christ, Temple and Priesthod. but though in false and spoiled Priests, yet cōsidering the very bare shadovv of the name of Priests, he said, I knew not brethren that he vvas high Priest. By vvhich vvordes of the Apostle, either it ma• be thought he knevv not in deed that he vvas in that function, because he had not beene of long time in those partes: or els that he so said in respect of the abrogation of the high Priesthod of the Ievves, vvhereby he knevv this man not to be truely any Priest. as also because at this time they came not orderly to it by succession of Aaron and Lavv of Moyses, See Annot. Io. c. 11, 51. but by the Roman Emperours fauour, as is said before. though (as it is lavvful in such a case) the Iesse to irritate them, he frameth his speach so 〈◊〉 they might not take occasion of further accusation against him.
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He said not this through perturbation of minde or of a passion, but by way of prophecie, that this figuratiue high priesthod then trimmed like a vvhited vvall, was to be destroied, vvhereas now the true priesthod of Christ was cōt. Beda. in hun• Io.
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Concordanza Exo. 22, 28.
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Such prudent euasions from danger are lawful. vvhich S. Chrysostōe calleth (specially in this Apostle) the wisdom of the serpēt, as otherwise in his teaching and preaching & patiēco he vsed the simplicitie of dooue,
Concordanza Phil. 3, 5.
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Concordanza Mt. 22, 23.
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8. The Sadducees.] The Sadducees (as it seemeth) denied praier for the dead. This vvas the vvorst Heresie among the Ievves, denying that there be any Angels, or spirits, the Resurrectiō also of the bodies: & consequētly (as it may very vvel be gathered by the booke of the Machabees) they denied praier for the dead. Mac. li. 2. c. 12, 43. for to offer or pray for the dead, & to thinke rightly & religiously of the Resurrectiō, are made there sequels one of an other. Of this sect of Sadducees vvas (as Eusebius vvriteth li. 2. c. 2•. Ec. hist.) this Ananias the High Priest. that caused Paul to be smitten, for their Priesthod had novv no more the protection of God to preserue it in truth and right iudgement, the Christian Priesthod being then established.
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Though God who could not lie, had promised Paul that he should goe to Rome: yet the Apostle omitted not humane meanes to defend him self from his enemies and otherwise. neither said he as the Heretikes called Predestinates, Let them do what they wil. they cā not hurt me, for I am pr• destinate to go• to Rome, See his doings and sayings to saue him self, in the chap. folowing.
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12. Vovved them selues.] Such vovve, other, or execrations as this, binde no man before God, yea they must in no vvise be obserued. Vnlawful othe⸢r⸣ & vovves must no• to kept. It is a great offence either to vovv voluntarily, or to take any such thing vpon a man, for feare or by commaundement. For example, if thou haue rashly by promes, vow, or othe, appointed to be reuenged vpon any man, thou bindest not thy self thereby, neither must thou keepe thy promes. If thou be put to an othe to accuse Catholikes for seruing God as they ought to do, or to vtter any innocent man to Gods enemies and his, thou oughtest first to refuse such vnlavvful othes: but if thou haue not constancie and courage so to do, yet know thou that such othes binde not at al in conscience and Lavv of God, but may and must be broken vnder paine of damnation. For to make or take such vowes or othes, is one sinne, a•d to keepe them, Mat. 14. 9. is an other far greater. as vvhen Herode, to keepe his othe, killed Iohn Baptist. And such vowes and othes to God as these, are vnlavvful & must be broken: and not the vowes of Chastitie and Religion, as our nevv Ministers teach by their vvordes and vvorkes.
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See the courtesie & equitie of Heathen Officers tovvard their prisoners, to saue them from al iniurie and villanie.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… 30 .) He discourses not now to the multitude, nor to the people. “And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.” (
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.11
“‘We believe in one God, Father Almighty, the Maker of all things, visible and invisible; and in one Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, Only-begotten Son, First-born of every creature, begotten of the Father before all worlds; by Whom all things were made; Who for our salvation was incarnate, and lived among men
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Tertulliano † 220 d.C. On Modesty 14
… ye are already reigning!” and, “If any thinks himself to know, he knoweth not yet how it behoves him to know!” Is he not even then “smiting some one’s face,” in saying, “For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received?” Is he not withal “smiting them upon the mouth,”
san Girolamo † 420 d.C. Against the Pelagians 3.4
… Find me a man who is never hungry, thirsty, or cold, who knows nothing of pain, or fever, or the torture of strangury, and I will grant you that a man can think of nothing but virtue. When the Apostle was
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God’s high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 138.13
… the hypocrisy of the Jewish priesthood, was appointed to be thrown down by the coming of Christ; for He said: “I wist not, brethren, that he was the high priest, for it is written, Thou shalt not speak evil of the ruler of thy people;”
sant'Agostino d'Ippona † 430 d.C. On Lying 27
… Which also the Apostle Paul knew, for he, too, when he was smitten on the face before the high priest, did not say, Smite the other cheek: but, “God,” saith he, “shall smite thee, thou whited wall: and sittest thou to judge me according to law, and contrary to law commandest me to be smitten?”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.19
… For what belonged to humility he wonderfully preserved, when, on its being said to him, “Revilest thou the high priest?” he replied, “I wist not, brethren, that he was the high priest; for it is written, Thou shall not speak evil of the ruler of thy people.”
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 54.4
… but rather asserting His own innocence, and showing it, He says, “If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?” Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, “Revilest thou God’s priest?”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 64.2
… for it is written, Thou shalt not speak evil of the ruler of thy people.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 68.3
… but even although in false and degraded priests, considering still the mere empty shadow of the priestly name, he said, “I wist not, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… But I have mentioned the reason of this. And (at this rate) we often find Christ Himself “speaking abusively” to the Jews when abused by them; as when He says, “Do not think that I will accuse you.” ( John v. 45 .) But this is not abuse, God forbid. See, with what gentleness he addresses these men: “I wist not,” he says, “that he was God’s high priest” (
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 54.4
… for it is written, Thou shalt not speak evil of the ruler of thy people.”
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 3
… What gain is it that ye wait upon us, and give no heed to the things which are spoken to you? This will be honor to us, this the admirable service, which is profitable both to you and to us, if ye hear us. Hear also Paul saying, “I wist not, brethren, that he was High Priest.” (
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 12
12. What, I ask, is the meaning of this effrontery and bombast? All philosophers and orators attack Gorgias of Leontini for daring openly to pledge himself to answer any question which any person might choose to put to him. If the honour of the priesthood and respect for your title did not restrain me, and if I did not know what the Apostle says,
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Tertulliano † 220 d.C. On the Resurrection of the Flesh 39
… You find Paul confessing his faith before the chief priests, under the shelter of the chief captain, among the Sadducees and the Pharisees: “Men and brethren,” he says, “I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am now called in question by you,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 35
… and the general, when he has brought to a separation them that were agreed in mischief. Thus it came to pass also in the case of that famous tower; for their evil peace was ended by their good discord, and peace made thereby. Thus Paul also divided them that were conspiring against him.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 67
… A sect of the Jews dif ferent from the Pharisees, and much worse than they, who said, “that there is no resurrection, nor angel, nor spirit.” For these were some of a grosser sort, and eager after the things of the body. For there were many sects even amongst the Jews. Wherefore Paul also saith, “I am a Pharisee, of the strictest sect amongst us.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
(Recapitulation.) Let us look then to what has been said above. “I,” he says, “am a Pharisee:” then, that he may not seem to pay court, he adds, “Of the hope and resurrection of the dead it is, that I am called in question.” (
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 3
… For what looks discreditable is made honourable by the divine command. In the same manner the Apostle called himself at one time a Pharisee
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.23
… Whence the excellent preacher, being overtaken by violent persecution from Pharisees and Sadducees, endeavoured to divide among themselves those whom he saw to be violently united against himself, when he cried out, saying, Men, brethren, I am a Pharisee, the son of Pharisees; of the hope and resurrection of the dead I am called in question (
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Tertulliano † 220 d.C. Appendix: Against All Heresies 1
… Of the Sadducees I am silent, who, springing from the root of this error, had the hardihood to adjoin to this heresy the denial likewise of the resurrection of the flesh.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 67
… On what day? In which He had convicted their craftiness, and put them to shame. But who are these? A sect of the Jews dif ferent from the Pharisees, and much worse than they, who said, “that there is no resurrection, nor angel, nor spirit.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.5
… or that He had no power to cast out devils; they did not speak thus unworthily, or anything like it, of the Holy Ghost. For the Sadducees indeed denied the Holy Ghost; but the Pharisees maintained His existence against their heresy,
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sant'Atanasio di Alessandria † 373 d.C. Defence Against the Arians (Apologia Contra Arianos) 1.2
Indeed this led to their degradation in the Council of Sardica, as mentioned before; and with good reason; for, as the Pharisees of old, when they undertook the defence of Paul
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… how then does he say both? “Spirit and Angel” is put as one. When he is on their side, then they plead for him. “And there arose a great cry: and the scribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but” (what) “if a spirit has spoken to him, or an angel?” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him. “And when there arose a great dissension, the tribune, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.” (
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sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 18
… And the great Elijah, who had at a former time hid himself from Jezebel, shewed no cowardice when he was commanded by the Spirit to meet Ahab, and to reprove Ahaziah. And Peter, who had hid himself for fear of the Jews, and the Apostle Paul who was let down in a basket, and fled, when they were told, ‘Ye must bear witness at Rome
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… 9 .) Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, “a man coming in and laying his hands upon him.” ( ch. ix. 12 .) In
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome. And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty which had made this conspiracy.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 51
… For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar.” ( v. 10, 11 .) Some one might say, How is it, that having been told, “Thou must also bear witness of Me in Rome,” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 9
… xxviii. 20 .) And again, when He appeared to him, He said, “Be not afraid, but speak, for I am with thee, and no man shall set on thee to harm thee.” ( Acts xviii. 9, 10 .) Again, He stood by him in a dream, and said, “Be of good cheer, for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome.” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.2.8
8. To the divine Paul when shut up in prison the Master Christ said “Be not afraid Paul”
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sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.93
… concerning zeal, persecuting the Church." Here was one who thought that he did God service when he did what presently he suffered himself. For forty Jews bound themselves by an oath that they would slay him, when he caused that this should be made known to the tribune, so that under the protection of a guard of armed men he escaped their snares.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.98
… nor did he put confidence in the armed men, by whose protection he escaped the snares of the wicked ones, in any such sense as that of the Psalmist where he speaks of putting confidence in men.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… and now are they ready, looking for a promise from thee. So the tribune then let the young man depart, and charged him, See thou tell no man that thou hast showed these things to me.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… Besides, he was then at ease, when free from bonds; but now great perils were awaiting him. “We have bound ourselves,” they say, “under a curse, that we will not eat nor drink.” ( v. 14 .) What is all this zeal? “That he may bring him down,” it says, “unto you, as though ye would enquire into his case more perfectly.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… has he not said that he is a Pharisee? What (would ye have) over and above this? So reckless were they and afraid of nothing, not tribunals, not laws: such their hardihood which shrunk from nothing. They both declare their purpose, and announce the way of carrying it into effect. “Paul’s sister’s son heard of it.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… “Paul’s sister’s son heard of it.” ( v. 16 .) This was of God’s providence, their not perceiving that it would be heard. What then did Paul? he was not alarmed, but perceived that this was God’s doing: and casting all upon Him, so he acquits himself (from further concern about it:) “having called one of the centurions,” etc. (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 47.5
… On such a principle, the oxen of a Christian should have no horns, and his horses no hoofs, and his dogs no teeth. On such a principle, when the Apostle Paul took care to inform the chief captain that an ambush was laid for him by certain desperadoes, and received in consequence an armed escort,
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 7
… Paul taking precautions on behalf of his own transitory life, but for the Church of God when he caused the plot of those who had conspired to slay him to be made known to the Roman captain, the effect of which was that he was conducted by an escort of armed soldiers to the place where they proposed to send him, that he might escape the ambush of his foes.
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sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 1
… For, perceiving that their heresy is utterly unreasonable, they invent excuses, “Why was this defined, and not that?” Yet wonder not if now they practise thus; for in no long time they will turn to outrage, and next will threaten ‘the band and the captain
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Fare ye well.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 75.10
… and from Cæsarea coming to Rome, thou didst, in thine own hired house, preach Christ to both Jews and Gentiles, and thy testimony was sealed under Nero’s sword.
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 7.6
… much unbelief respecting his Only Begotten Son and the first-born of every creature, the Word which became man, and a want of perception of the Holy Spirit,—as there came to me communications from both sides and brethren discussing the matter, I wrote certain letters treating the subject as instructively as, by the help. of God, I was able. Of these I send
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 50
(Recapitulation.) “Then the soldiers,” etc. (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 50
… “And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; I will hear thee, said he, when thine accusers are also come.” Already Lysias has spoken for his exculpation; (but the Jews seek to) gain the hearer beforehand. “And he ordered him to be kept in custody in Herod’s prætorium” (
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.14
… in order that all the churches which still exist may be repaired or enlarged, and that new ones may be built wherever they are required. You, and others through your intervention, can apply to magistrates and to provincial governments
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 51
… But thus their plotting became evident even to him, so that discoursing of it (to Agrippa), he says, “desiring to have judgment against him.” They wanted to induce him to pass sentence now immediately, being afraid of Paul’s tongue. What are ye afraid of? What are ye in such a hurry? In fact, that expression, “that he should be kept”
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1. INTENDENS AUTEM IN CONCILIUM PAULUS, — ἀτενίσας, id est figens oculos, fixisque oculis concilium intuens. Haec vox notat Pauli primo, confidentiam; secundo, innocentiam, quod ipse sibi optime conscius esset; tertio, libertatem; quarto, prudentiam et prudentem circumspectionem, ut se suamque orationem et gestum auditorum, puta hostium suorum, mentibus et auribus attemperaret; quinto, animositatem; sexto, benevolentiam. Solent enim oratores hilari vultu intuentes in coetum populi, vel judicum, eum sibi conciliare: maxima enim vis dicendi consistit in obtutu et ardore oculorum. Hos ergo in Paulo, aeque ac Stephano, inhabitans acuebat et accendebat Spiritus Sanctus, ut scintillas divinae sapientiae et amoris vibrare viderentur. Unde et vultus obtutusque Stephani erant instar angeli, Act. vi, 15. Quin et Augustus Caesar naturali oculorum fulgore percellebat intuentes. Nam, ut in ejus Vita scribit Suetonius, cap. LXXIX: « Oculos habuit claros ac nitidos: quibus etiam existimari volebat inesse quiddam divini vigoris, gaudebatque si quis sibi acrius contuenti, quasi ad fulgorem solis vultum submitteret. » Sic et Tiberii Imperatoris oculos lucem evibrasse, idem testatur in ejus Vita, cap. LXVIII. Hinc Varro oculos dictos censuit, quod eos tegminibus superciliorum Deus occuluit. Aut, quod occulta cordis pandant; nam, ut ait Demosthenes: « Oculi morum sunt indices. » VIRI FRATRES. — Non addit et patres, uti addidit cap. xxii, 1, sive quia dicendi libertas animusque ei in vinculis accreverat, sive quia orationem convertit ad Pharisaeos, quos in secta similes, compellatione fratrum sibi conciliare satagebat, uti revera eos sibi conciliavit, vers. 9. EGO IN OMNI CONSCIENTIA BONA CONVERSATUS SUM ANTE DEUM, — tum in Christianismo, tum suo quodam modo in Judaismo: in eo enim aemulator fui legis Mosi a Deo datae, in eoque secutus sum conscientiam meam, licet errantem. Haec enim mihi dictabat persequendos esse Christianos, ut Judaismus stabiliretur. Fuit ergo haec conscientia Pauli bona, id est sincera, sine adulatione et hypocrisi, ait Vatablus. Secundo, bona ex objecto et fine bono: quia intendebat propugnare legem Deique cultum; sed non secundum scientiam, ideoque ignorans et errans. Denique fuit bona civiliter et politice respectu Judaeorum et judicum, qui putabant Judaismum esse bonum, Christianismum malum. Sensus ergo est, q. d. Non sum mihi conscius, quod in Christianismo, multo minus in Judaismo, vos laeserim; quod quidquam mali vobis vestraeque legi irrogarim, ac proinde nihil dignum hisce vinculis commisi, inquit Chrysostomus. Sic et Dionysius et Cajetanus. Nota: Pro conversatus sum ante Deum, graece est πεπολιτεύμαι τῷ Θεῷ, quod primo Vatablus vertit, gessi quae Dei erant. Secundo, Gagneius, munere meo functus sum Deo, id est munere mihi a Deo commisso, juxta ejus voluntatem, rite ad ejusdem gloriam perfunctus sum. Nam, ut ait Budaeus in Comment. linguae Graecae, πολιτεύεσθαι, non cives, sed magistratus respicit, significatque officium sibi concreditum administrare. Munus hoc in Paulo erat apostolatus et praedicatio Evangelii, sicut in Judaismo erat cura et propugnatio legis Mosaicae: utrumque suo tempore fideliter et strenue peregit.
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2. PRINCEPS AUTEM SACERDOTUM ANANIAS. — Incertum est, quis sit hic Ananias. Aliqui putant esse Annam, socerum Caiphae, ad quem primo ductus est Christus, captus et vinctus, Joan. xviii, 13. Favet quod Paulus, cap. xxii, 5, innuit ab hoc pontifice sibi olim ante annos 24, datas esse litteras ad persequendum Christianos. Si ita est, utique annosus fuit Annas 70 vel 80 annorum. Alii forte probabilius putant Ananiam esse Ananum, ultimum Annae jam dicti filium. Habuit enim Annas quinque filios omnesque ex ordine vidit pontifices: ultimus eorum fuit Ananus, qui post quinque annos, puta anno Christi 63, occidit Jacobum, fratrem Domini, ideoque ita displicuit populo et Agrippae regi, ut eum pontificatu privarit. Favet quod hic Ananus fuerit audax, saevus, ferus et secta Sadducaeus, teste Josepho, lib. XX Antiq., cap. VIII. Tertio, Sigonius, lib. V De Republ. Hebr., cap. I, Ananiam hunc, Nebedaei filium, ab Agrippa rege Chalcidiae Pontificem datum et remotum scribit, de quo Josephus, lib. XX, cap. III. Quarto alii censent Ananiam alio nomine dictum fuisse Ismaelem, Phabaei filium: hunc enim ultimis annis Felicis praesidis, ad quem Paulus vinctus missus est, pontificatum gessisse docet Josephus, lib. XX, cap. VI; licet Baronius et alii censeant errare hic Josephum. PRAECEPIT ASTANTIBUS SIBI PERCUTERE OS EJUS. — Cur? Respondeo: Primo, quia plenus erat malevolentia, felle et odio Christi et Pauli, quasi hostium sui Judaismi et Pontificatus, praesertim quia paulo ante totus populus contra Paulum, quasi gentis suae proditorem, succlamarat: Tolle eum, cap. xxii, vers. 22. Quare non sustinet audire Pauli vocem, praesertim qua suam innocentiam suamque conversationem bonam protestatur: jubet ergo os ejus, quasi impium et blasphemum ignominiose percuti et obturari, uti olim Martyrum multorum ora, ob dicendi et increpandi libertatem, a praesidibus jussa sunt verberari et obturari, quod sua dicta et edicta suosque deos spernerent. Hoc enim illi sibi contumeliosum et diis blasphemum interpretabantur: ora ergo eorum quasi blasphema, rebellia, contumacia et maledica verberando et obturando puniebant. Unde secundo, Dionysius censet Pontificem hunc, superbia inflatum, non tulisse libertatem Pauli, praesertim quod se omnesque Pontifices vocasset fratres, non patres et dominos, ac proinde debitum sibi honorem demisse salutando non detulisset. Putabat impius Pontifex Paulum ex percussione territum cessaturum: e contra, Paulus vel ipsa voce indicat se in eadem fortitudine permansurum. Adversa enim pati, non semper est virtutis: multi enim ex pusillanimitate patiuntur, non audentes resistere; Christiana autem patientia conjunctam habet animi fortitudinem, juxta illud: « Tu ne cede malis, sed contra audentior ito. »
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3. PERCUTIET TE DEUS, PARIES DEALBATE. — Sic vocat eum, quod esset hypocrita: ita ut nomine et stola Pontificia forinsecus niteret, intrinsecus luteis concupiscentiis, livore et odio sorderet, ait S. Augustinus, lib. De Mendacio, cap. XV. Dixit hoc Paulus auctoritate Apostolica, ex zelo justitiae intentans, et praedicens injusto judici justam Dei ultionem et plagam, praesertim ut coram tribuno, qui eum a flagris exemerat, suum jus et decus tueretur. Ita S. Chrysostomus et Oecumenius. Mystice S. Augustinus, lib. I De Serm. Dom. in monte, cap. XIX, docet hanc Pauli vocem non tam contumeliam sonare quam prophetiam, ut illi qui saperent, intelligerent destruendum esse per adventum Christi parietem dealbatum, hoc est, hypocrisim sacerdotii Judaeorum. Minus probabiliter S. Hieronymus, lib. III Contra Pelag., agnoscit hic lapsum Pauli ex infirmitate humana, quod non tam clementer responderit ac Christus dicens danti sibi alapam: « Si male locutus sum, testimonium perhibe de malo: si autem bene, quid me caedis? » Paulum enim sedate haec dixisse, liquet ex eo quod mox tam mansuete responderit, dicens: « Nesciebam quia Princeps est sacerdotum. » Hoc enim tam cito ab indignantibus et perturbatis fieri non potest, ait S. Augustinus, lib. De Serm. Dom. in monte, cap. XIX. Aliqui pro percutiet, ut habent Romana et Graeca, legunt percutiat optative, ut sit maledictum, hoc est, mali non tantum praedictio et comminatio, sed et imprecatio, quam Paulus in se agnoscere videtur vers. 5. Et saepe apud Hebraeos est enallage modi, ut futurum ponatur pro optativo, optativum pro futuro vel indicativo, uti docet S. Augustinus in Psal. LXXVIII, et S. Hieronymus in Psal. XI. Porro paries dealbatus, vel incrustatus, est paroemia, significans hominem fictum et fucatum. Sic Christus Scribas vocat sepulcra dealbata, quae foris apparent pulchra, intus autem referta sunt ossibus cadaverum, omnique spurcitia. Sic Seneca asserit Philosophos, qui cum docerent honesta, turpiter tamen viverent, similes esse quorumdam pharmacopoeorum pyxidulis, quarum tituli remedium pollicentur, cum intus venenum occultarent. Ex adverso qui meliores sunt intus, quam fronte et sermone prae se ferunt, hos Plato, in Convivio Socratis, assimilabat silenis Alcibiadis. Sileni erant imagunculae sectiles, quae clausae ridiculam et monstrosam tibicinis speciem habebant, apertae subito numen ostendebant. Talis, inquit, erat Socrates, quem si de summa cute vidisses, non aestimasses asse: facies enim erat rusticana, taurinus aspectus, nares simae et stillantes, cultus neglectus, sermo simplex et plebeius, fortuna tenuis, uxor vilis et maledica: rogatus quid sciret, respondit se nihil scire. Et tamen hic mentem habebat sapientia et virtute illustrem, adeo ut Apollinis oraculo mortalium sapientissimus sit indigitatus. Tales Sileni potius fuere Apostoli, illitterati, rudes, pauperes, ignobiles, imbecilles foris, sed intus Spiritu Sancto ejusque charismatibus pleni: item Anachoretae, Silentiarii, similesque Sancti, juxta illud Col. III, 3: « Mortui estis, et vita vestra abscondita est cum Christo in Deo. » Vide ibi dicta. Hypocritae ergo et impii sunt parietes et sepulcra dealbata, simplices vero et Sancti sunt basilicae denigratae, et templa atrata. Sic Lucianus, in Gallo, regum principumque pompas comparat idolo quod exterius aureum est, coronatum sceptroque insignitum, intus luteum plenumque araneis et muribus. Vita enim regum forinsecus splendida, intus amara est, puta plena curis, suspicionibus, molestiis, aerumnis. Moraliter S. Gregorius, lib. VII Moral., cap. XV, notat miram fuisse Pauli aliorumque Prophetarum et Apostolorum animi, licet exterius oppressi, celsitudinem, indeque dicendi et principes redarguendi libertatem. « Nam, ait, super se interius rapti, in alto animum figunt, quaeque in hac vita patiuntur, quasi longe infra labentia, atque a se aliena conspiciunt, atque, ut ita dixerim, dum mente extra carnem fieri decertant, pene ipsa quae tolerant, ignorant. In horum profecto oculis quidquid temporaliter eminet, altum non est: nam velut in magni vertice montis siti, praesentis vitae gaudia plene despiciunt: seque ipsos per spiritualem celsitudinem transcendentes subjecta sibimet intus vident, quaecumque per carnalem gloriam foris tument. Unde et nullis contra veritatem potestatibus parcunt, sed quos attolli per elationem conspiciunt, per spiritus auctoritatem premunt. Hinc est quod Moyses ait ad Pharaonem: Haec dicit Dominus: Usquequo non vis subjici mihi? Et Nathan ad David: Tu es ille vir, qui fecisti hanc rem. Et Elias ad Achab: Non ego turbavi Israel, sed tu et domus patris tui. Et Eliseus ad Joram regem: Quid mihi et tibi est? Vade ad Prophetas patris tui. Et Petrus ad principes: Si justum est in conspectu Dei vos potius audire quam Deum, judicate. Non enim possumus quae vidimus et audivimus non loqui. Et Paulus ad Pontificem: Percutiet te Deus, paries dealbate. Et Stephanus ad Judaeos: Dura cervice et incircumcisi corde et auribus, vos semper Spiritui Sancto resistitis. Sed quia sancti viri ad verba tantae altitudinis zelo veritatis, non autem vitio elationis exiliunt, ipsi patenter indicant, qui suam humilitatem et charitatem manifestant. » Id deinde per singulos ostendit, ac nominatim in Paulo, ex eo quod dicit: « Non enim nosmetipsos praedicamus, sed Dominum nostrum Jesum Christum, nos autem servos vestros per Jesum, » II Cor. IV. ET CONTRA LEGEM JUBES ME PERCUTI. — Lex enim naturae divina et humana jubet, neminem percuti aut puniri, nisi prius audiatur, auditusque damnetur; at ego necdum auditus, multo minus damnatus sum; quia ergo tu injuste jubes me percuti, juste puniet et percutiet te Deus. S. Chrysostomus ait Pontificem hoc Pauli tam justo responso, quasi fulmine ictum obstupuisse, et elinguem ac semimortuum ne verbum quidem respondere potuisse: unde alios astantes id pro ipso fecisse ac dixisse.
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4. SUMMUM SACERDOTEM DEI MALEDICIS? — λοιδορεῖς, id est conviciaris. Ita Tigurina. S. Cyprianus legit, lib. I, epist. 3 ad Cornelium: « Sic insilis in sacerdotem Dei maledicendo? » Maledictum ergo hic vocatur convicium, scilicet quod Paulus Pontificem vocarit parietem dealbatum. Potest secundo maledictum accipi pro mali imprecatione, scilicet si legas vel intelligas per optativum, hoc modo: « Percutiat te Deus, » uti jam dixi, q. d. Maledicis, id est malum non tantum praedicis, sed et precaris, intentas et comminaris summo Pontifici.
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5. NESCIEBAM, FRATRES, QUIA PRINCEPS EST SACERDOTUM. — Potuisset Paulus regerere: Pontifex me non tractat ut civem, nec ego tracto eum ut Pontificem; hypocritam et scurram agit, hypocrita et scurra audit, juxta illud S. Hieronymi ad Nepot.: « Scitum est istud Domitii: Cur ego habeam te ut principem, cum tu non habeas me ut senatorem? » Et illud Crassi, apud Ciceronem, lib. III De Orat., dicentis, « non esse sibi consulem, cui ipse non esset senator. » Et illud S. Hieronymi, epist. 62 ad Theophilum, contra errores Joannis Hierosolymitani Episcopi: « Aut quasi Pontifex cunctis aequaliter imperet, aut quasi imitator Apostoli universorum saluti ex aequo serviat: si talem se praebuerit, ultro praebemus manus. Sentiat in Christo, sicut omnibus Sanctis, ita et nos sibi esse subjectos, etc. Sed contenti sint honore suo: patres se sciant esse, non dominos, maxime apud eos qui, spretis ambitionibus saeculi, nihil quieti et otio praeferunt. » Sed noluit id dicere Paulus, voluitque modestiae et reverentiae erga Praelatos, etiam impios et tyrannos, publicum tam praesentibus quam posteris dare exemplum, ne Judaei eum ut arrogantem criminarentur acriusque in eum concitarentur, et furibundis animis et manibus in eum insilirent. Unde S. Cyprianus, lib. I, epist. 3 ad Cornelium, quae in editione Pamelii est 55: « Si ita, ait, Paulus reveritus est Pontificem, qui tantum inane nomen et umbram Pontificis gerebat, quomodo reverendi sunt Pontifices Catholici et Romani, quibus sacerdotalis auctoritas et potestas de divina dignatione firmatur? Neque enim aliunde haereses obortae sunt, aut nata sunt schismata, quam inde, quod sacerdoti Dei non obtemperatur, nec unus in Ecclesia ad tempus sacerdos, et ad tempus judex vice Christi cogitatur: cui si secundum magisteria divina obtemperaret fraternitas universa, nemo adversum sacerdotum collegium quidquam moveret, nemo post divinum judicium, post populi suffragium, post coepiscoporum consensum, judicem se jam non Episcopi et Dei faceret: nemo dissidio unitatis Christi Ecclesiam scinderet; nemo sibi placens ac tumens, seorsim foris haeresim conderet. » Perstringit Novatum et Novatianum contra Cornelium et Ecclesiam insurgentes: ruminent hoc Novatores. Quaeres: Quomodo Paulus in Jerusalem eruditus et versatissimus, non agnovit summum Pontificem, praesertim ex ipso sedendi ordine? Sedebat enim primus in solio augustiore. Respondet primo, Oecumenius, Paulum eum agnovisse, sed ignorationem simulasse ob aedificationem astantium. Verum sic mentitus esset Paulus, dicendo: « Nesciebam, fratres, quia Princeps est sacerdotum. » Secundo, Beda: Nesciebam, inquit, eum esse Pontificem, eo quod per Evangelium jam cessasset sacerdotium Mosaicum; et tamen ita se corrigit Paulus, quasi peccasset, ut alios doceret reverentiam deberi iis in quorum potestate sumus. Sic et S. Augustinus, lib. I De Serm. Domini in monte, cap. XIX, q. d. Ego non alium agnosco Pontificem quam Christum, cui maledicere fas non est; et vos tamen maledicitis, cum in me nihil aliud quam ejus odistis nomen. Unde idem, epist. 5 ad Marcellinum, et ex eo Lorinus censet Paulum hic ironice et irrisorie loqui, quasi dicat: Nesciebam eum esse Pontificem, quia ex modo loquendi furioso non videtur esse pontifex, sed tyrannus. Verum prius esto sit verum, potius tamen argutum et mysticum videtur, quam genuinum et litterale; posterius non satis simplicitati et candori Pauli respondet. Sed ad hoc commode responderi posset, Paulum prudenter cum vulpibus vulpinari, nimirum cum versutis versute agere, ac callidis et irrisoribus callide et irrisorie respondere, juxta illud Psalm. CXVII, 27: « Cum electo electus eris, et cum perverso perverteris, » pro quo Genebrardus et Tigurina vertunt: Cum candidis candide ages, et cum versutis versute: hoc enim significat hebr. תתפתל titpattal. Et illud: « Responde stulto juxta stultitiam suam, » Prov. xxvi, 5. Quare hic sensus argutus et acer, moribus Pauli non indignus, imo ejus genio et ingenio amoeno et versatili congruus videtur et appositus. Scitum est illud, quod apud Plutarchum in Vita Syllae, Carbo dixisse memoratur. Cum enim Sylla, non solum aperto Marte, sed et dolis bellum gereret, ait: « Bellum gero cum vulpe et leone (quorum utrumque habitabat in animo Syllae), sed a vulpe vehementius angor. » Et illud Lysandri apud eumdem: « Si leonina pellis non satis est, vulpina addenda: » quo significabat bellum magis stratagemate quam aperta vi conficiendum. Nam, ut ait Virgilius, « Dolus an virtus, quis in hoste requirat? » Tertio, Baronius respondet, praeter summum Pontificem, fuisse alium ordine secundum ceteris praepositum, qui princeps sacerdotum dicebatur, huncque ex adverso summi Pontificis latere sedisse primum, ita ut Paulus dubitaverit uter esset summus Pontifex. Verum de hoc secundo Pontifice nihil uspiam legimus: primogeniti enim familiarum sacerdotalium erant Pontifices, inter se aequales, quibus solus praeerat summus Pontifex. Quarto, simplicius respondet Chrysostomus, Lyranus et Dionysius, Paulum ait non agnovisse Pontificem, quia diutius Hierosolyma abfuerat, et novus erat hic pontifex, ac multis astantibus cingebatur. Addit Sanchez et alii, Paulum audisse vocem Pontificis, sed prae turba nescisse a quo vox esset emissa, praesertim quia concilium hoc coactum videtur non in loco ordinario, puta in templo, sed in arce Antonia, ubi tumultuarie et confuse sedebatur, ac proinde summus Pontifex non considebat in solio, sed in sede aut scamno, mixtus aliis pontificibus et judicibus. PRINCIPEM POPULI TUI NON MALEDICES, — non detrahes, non conviciaberis, non vilipendes: hoc enim est Hebr. קלל kalal. Vide dicta Exod. xxii, 28. Ita S. Cyprianus, lib. IV, epist. 9 ad Florentiam, asserit se in visione hanc vocem a Deo audisse: « Qui Christo non credit sacerdotem facienti, postea credere incipiet sacerdotem vindicanti. »
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6. SADDUCAEORUM. — « Quod genus est omnium Judaeorum in judicando crudelissimum, » ait Josephus, lib. XX Antiq., cap. viii, ubi et addit Ananiam (quem multi volunt esse hunc Ananiam) pontificem fuisse Sadducaeum. EGO PHARISAEUS SUM. — Haec enim erat secta Judaeorum melior et honoratior: credebat enim animae immortalitatem, abstinebat deliciis, vacabat legi et sapientiae. Hoc est pomum discordiae, quod prudenter jacit Paulus inter Pharisaeos et Sadducaeos, ut eos inter se committat; utrique enim in necem Pauli inique conspirabant, ac proinde causam ejus, non ut aequi judices indagabant, sed ut testes furiosi praecipitabant. Melius ergo erat eos inter se divisos contendere, quam unanimiter veritatem impugnare. Quocirca pie et prudenter impiam eorum concordiam, serendo schisma, rumpit Paulus, ut per hoc utraque pars eo infirmior ad malum perpetrandum reddatur, quae validius inter se dissidet et disceptat. Nota: Discordiam inter cives serere impium est. Quare impium est axioma politicum Machiavelli: « Si vis regnare, divide. » Hoc enim non est principis, sed tyranni. Verum si hostes et impii inter se inique in malum meum vel reipublicae, puta in seditione, haeresi, impietate aliove scelere conspirent, licet inter eos dissensionem serere, imo hoc unicum est medium impiam factionem et conspirationem dissolvendi, uti docet S. Thomas, II II, Quaest. XXXVII, art. 1, ad 2. Et S. Gregorius, lib. XXXIV Moral., cap. IV: « Noxia, ait, est malorum unitas, ideoque scindenda, juxta illud Psalm. LIV, 10: Praecipita, Domine, et divide linguas eorum. Sic Deus divisit linguas fabrorum Babel, itaque insanam eorum fabricam et turrim discussit. Sic divisit impiam unionem Abimelech fratricidae cum Sichimitis, Judic. IX, cap. xxiv. Sic divisit Roboam et Jeroboam, sive Juda ab Israel, III Reg. xii. Sic Cato, teste Plutarcho in ejus Vita, serebat dissentiunculas inter servos, ne in furta aliave heri damna conspirarent. Idem patet in haereticis: hi enim quasi vulpes Samsonis caudis conspirant incenduntque Ecclesiam, capite vero abeunt in diversa: quocirca discordia et bellum haereticorum est pax Ecclesiae. » Id sapienter vidit et edixit Cardinalis Hosius, magni illius Hosii Cordubensis in fide tuenda aemulus. Cum enim in Polonicis comitiis, Cracoviae Lutherani et Calvinistae urgerent, ut Trideistae et Anabaptistae regno pellerentur, restitit Hosius: « Comedant, ait, potius invicem, ut consumantur ab invicem: bellum enim haereticorum pax est Ecclesiae. Aut simul omnes qui ab Ecclesia discesserunt proscribantur, aut simul omnes tolerentur. Veritas enim falsitatem, non falsitas pellere debet veritatem. Solos enim Trideistas et Anabaptistas ejicere, est Lutheristas et Calvinistas canonizare, eorumque potentiam augere et audaciam nutrire. Si libet insanire, hanc potius dominatam impii Trideistae Gregorii perfidiam recipite, et Polonicam quoque fidiculam appellate: vel si vultis ad perfectionem Lutherani Evangelii citius et sine molestia pervenire, universae fidei Christianae simul abrenuntiate, et dicite: Edamus, bibamus, cras enim moriemur. Quorsum enim tot ambages? quorsum istae tot circumitiones? Lutherani Evangelii perfectio, atheismus est et epicureismus. Nec enim aliud Satanae propositum fuit, dum Lutherum ab inferis suscitavit, quam ut per eum fidem in Deum ex animis mortalium extirparet. Sed noluit statim cornua sua prodere, ne homines rei turpitudine illico ab eo absterreret. Tam est anathema, tam ethnicus et publicanus, qui Ecclesiam in multis, quam qui in paucis non audit: sicut tam mergitur qui palmo aquae, quam qui abysso maris contegitur. Hinc ille impostor nequissimus librum edidit de tribus orbis impostoribus, Mose, Christo et Mahometo. Ita a parvis initiis ad summum impietatis gradum ascenditur. Si de regni pace laboratur, primi expellendi sunt Lutherani et Calvinistae. Hi enim in Gallia, Anglia, Germania, bella civilia suscitarunt. Et ex his nati sunt Trideistae et Anabaptistae. Semina haec bellorum et motuum extirpanda sunt. Dolemus pacem Ecclesiae scissam? scidit Lutherus. Dolemus templa diruta, incensa, profanata, monasteria eversa, agros, pagos, urbes vastatas? diruit, evertit, vastavit Lutherus. Dolemus bella civilia suscitata? suscitavit Lutherus. Desideramus Moros, Roffenses, Carthusianos? eripuit Lutherus. » Vide Stanislaum Rescium in Vita Hosii, lib. II, cap. XXI. DE SPE ET RESURRECTIONE MORTUORUM EGO JUDICOR. — Aliqui distinguunt spem a resurrectione, quod spes respiciat felicitatem alterius vitae, cujus objectum est Deus, Deique visio et fruitio; resurrectio vero significet statum corporum denuo copulandorum, tam damnatorum, quam beatorum. Alii per spem accipiunt rem speratam, puta Christum Judaeis promissum, quem proinde Paulus, Act. xxviii, 20, vocet « spem Israel, » dicens: « Propter spem Israel catena hac circumdatus sum. » Simplicius et germanius Syrus haec duo conjungit, sicque per hendiadyn vertit et explicat: De spe resurrectionis mortuorum ego judicor. Spes enim Christianorum non est alia quam resurrectio mortuorum, ut ait Tertullianus. Nec enim Judaei litem movebant Paulo de spe felicitatis aeternae, sed de resurrectione Christi et Christianorum. Unde et Vatablus sic explicat, q. d. Propterea accusor, quod defendam et asseram sperandam esse omnium resurrectionem: Judaei enim et praesertim Sadducaei negantes resurrectionem, quorum caput est Ananias Pontifex, me persequuntur, quod doceam Christum, quem ipsi occiderunt, ut eum extinguerent ejusque nomen et sectam abolerent, resurrexisse, ac rediturum ad judicium, ut sit eorum omniumque judex et vindex, atque ab eo expectandam esse resurrectionem nostram, non a Moyse, non a lege, vel aliunde. Ergo non mentitur hic Paulus, sed tacet ea quae supplevi; quae prudenter tali loco et tempore tacenda erant. To ergo mortuorum, intellige Christi et Christianorum, qui ex morte et per mortem sperant transire ad resurrectionem et immortalitatem. Impertinens ergo est Hugonis expositio, quae talis est: « Mortuorum, » id est pro mortuis qui sunt in Purgatorio aut coelo: nec enim hac de re quaestio erat inter Judaeos et Paulum. Rursum qui sunt in coelo, non habent spem, sed rem et certitudinem jam felicitatis aeternae, quam resurrectionis aeternandae. JUDICOR. — Graece κρίνομαι: quod aliqui accipiunt pro διακρίνομαι, id est secernor, separor, quasi Pharisaeus credens resurrectionem, a Sadducaeis eam negantibus; de qua expositione aliisque multa habet hic Sanchez. Verum plane et genuine vertit Syrus, in judicium vocor; Vatablus, accusor; alii, condemnor, et inauditus, quasi praejudicio damnatus, verberor. Nota hic rursum libertatem et animum Pauli in vinculis, inter medios hostes, eosque judices. Quare ei vere applices elogia, quibus Celerinum confessorem celebrat S. Cyprianus, lib. IV, epist. 5 ad Presbyteros, Diaconos et plebem: « Hic ad temporis nostri praelium primus, hic inter Christi milites antesignanus, hic inter persecutionis initia ferventia cum ipso infestationis principe et auctore congressus, dum inexpugnabili firmitate certaminis sui adversarium vincit, vincendi caeteris viam fecit: non brevi compendio vulnerum victor, sed adhaerentibus diu et permanentibus poenis longae colluctationis miraculo triumphator. Per decem et novem dies custodia carceris septus, in nervo ac ferro fuit; sed posito in vinculis corpore, solutus ac liber spiritus mansit. Caro famis ac sitis diuturnitate contabuit, sed animam fide et virtute viventem nutrimentis spiritualibus Deus pavit. Jacuit inter poenas poenis suis fortior, inclusus includentibus major, jacens stantibus celsior, vincientibus firmior vinctus, sublimior judicantibus judicatus; et quamvis ligati nervo pedes essent, calcatus serpens, et obtritus et victus est. Lucent in corpore glorioso clara vulnerum signa, eminent et apparent in nervis hominis, membris longa tabe consumptis expressa vestigia. Sunt magna, sunt mira, quae de virtutibus ejus ac laudibus fraternitas audiat. » Idem, lib. V, epist. 9 ad Successum: « Haec peto, ait, per vos et collegis vestris innotescant, ut hortatu eorum possit fraternitas corroborari et ad agonem spiritualem praeparari, ut singuli ex nostris non magis mortem cogitent, quam immortalitatem; et plena fide ac tota virtute Domino dicata gaudeant magis quam timeant in hac confessione, in qua sciunt Dei et Christi milites non perimi, sed coronari. »
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7. ET SOLUTA EST MULTITUDO, — discedendo, non domum, sed in varias sententias et factiones. Graece enim est ἐσχίσθη (Noster legit ἐλύθη, id est soluta est) τὸ πλῆθος, id est dissecta est multitudo. Ita Tigurina; Syrus, divisus est populus.
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8. SADDUCAEI ENIM DICUNT NON ESSE RESURRECTIONEM. — Unde contra illos eamdem probat Christus Matth. xxii, 23 et 32, ex illo Exodi III, 15: « Ego sum Deus Abraham, Deus Isaac, et Deus Jacob: non enim est Deus mortuorum, sed viventium. » NEQUE ANGELUM, NEQUE SPIRITUM. — Ergo Sadducaei negarunt: primo, animam rationalem esse spiritualem et immortalem; secundo, esse daemones; tertio, esse Spiritum Sanctum: ita Nazianzenus, orat. 5, quae est de Spiritu Sancto; quarto, S. Trinitatem; generatio enim Verbi est spiritualis, fitque in spiritu; quinto, Deum esse spiritum; censebant enim in Deo unam tantum esse personam, aeque ac naturam, eamque corpoream, qualis est hominis. Sic Tertullianus censuit angelos esse corporeos, animam pariter hominis esse corpoream, imo ipsam esse corpus effigiatum et coloratum, aerei scilicet coloris et lucidi, quod suos habeat sensus, « oculos, aures et caeteros artus, per quos in cogitationibus utitur et in somnis fungitur, » huncque esse hominem interiorem, quem saepe nominat et celebrat S. Paulus. Ita de Tertulliano refert S. Augustinus, lib. X De Genes. ad litter., duobus ultimis capitibus. Ratio Tertulliani erat haec, quod anima videatur esse ex traduce. Cum enim pater generat filium, videtur quod anima patris ex se traducat et proseminet animam filii, sicut planta una proseminat aliam: atqui id quod proseminat et proseminatur, est corpus, non spiritus. Addit S. Augustinus, Tertullianum putasse Deum esse corporeum, adeoque nihil in mundo esse incorporeum: quod fuit haeresis Vadianorum, qui inde dicti sunt Anthropomorphitae. Hinc et Tertullianus dicit animam hominis, puta Adae, esse ex materia Dei, lib. IV Contra Marc., cap. xxxvii. Pamelius tamen, in Paradoxis Tertulliani, eum ab hoc errore excusat, quod ipse per corpus intellexerit substantiam, quae in Deo et angelis est spiritalis, in hominibus corporalis. PHARISAEI AUTEM UTRAQUE CONFITENTUR. — Syrus, pro utraque, vertit, omnia: sunt enim hic tria quae negabant Sadducaei, confitebantur vero Pharisaei, scilicet resurrectio, angelus et spiritus. Sed Lucas angelum et spiritum quasi unum quid et ejusdem rationis ac generis conjungit oppoitque resurrectioni, quae est corporum. Ita Chrysostomus et Oecumenius. Quare minus recte Cajetanus, spiritum, id est animam rationalem, censet unum censeri cum resurrectione et opponi angelo.
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9. QUIDAM PHARISAEORUM. — Graece, οἱ γραμματεῖς τοῦ μέρους τῶν Φαρισαίων, id est Scribae qui erant ex parte Pharisaeorum, q. d. litterati et doctores Pharisaeorum. PUGNABANT, — certabant, contendebant, non studio veritatis, sed sectae suae tuendae. QUID SI SPIRITUS (puta Deus, vel Spiritus Sanctus) AUT ANGELUS LOCUTUS EST EI? — Supple, quis culpet, vel incuset Paulum? Alludunt ad exstasin qua Paulus se a Deo abreptum, edoctum et missum dixit, cap. xxii, vers. 17, simulque perstringunt adversarios suos et Pauli, Sadducaeos, qui negabant angelos et spiritus, q. d. Nos Pharisaei cum Paulo credimus esse angelos et spiritus, aeque ac resurrectionem, quam angeli nos docuerunt, ipsaque natura animae evincit. Si enim anima est spiritus, ergo immortalis, ergo resurget rursumque corpus assumet: naturali enim pondere propendet ad aliud, et sine eo in aeternum esse nequit: sic enim in aeternum esset in statu innaturali et violento. Quid si ergo idipsum caeteraque quae docet Paulus, ei in exstasi revelarit Angelus aut Spiritus Dei, quid habetis, o Sadducaei, quod in ipso carpatis eique objiciatis? Quod enim ipse sentit et docet, nos quoque sentimus et docemus. Si ipsum accusatis, nos accusatis. Si ipsum tangitis, nos tangitis. Unde Graeca addunt μὴ θεομαχῶμεν, id est ne cum Deo Deique Spiritu pugnemus, sicut superbi illi olim gigantes, quos proinde Deus disperdidit. Verum haec additio irrepsisse videtur ex nota marginali, desumpta ex simili sententia Gamalielis, qua Apostolos defendit, cap. v, vers. 39. Ecce quid facit amor patriae sectae. Pharisaei pro aris et focis pugnant pro Paulo, alias suo hoste, eo quod ipse Pharisaeum se professus sit et filium Pharisaei.
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10. DESCENDERE, — ex superiore loco arcis Antoniae in inferiorem, ubi erat consessus pontificum, ut ex eo abriperent Paulum, quasi civem Romanum, ne a Sadducaeis discerperetur.
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11. SEQUENTI AUTEM NOCTE ASSISTENS EI DOMINUS. — Hinc videtur Christus per angelum apparuisse in visione Paulo dormienti, ac proinde Paulus hic realiter non vidit, nec audivit Christum. Ita Dionysius. CONSTANS ESTO, — θάρσει, Paule, id est aude, Paule, juxta illud Joannis xvi, 33: « Confidite, ego vici mundum. » Syrus, obfirma te. Vere dicebat S. Pantaleon martyr in tormentis: « Cum Tu sis mecum, Domine, quid est quod timeam? » « Quid enim times, o homo, in sinu Dei? » ait S. Augustinus.
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12. FACTA AUTEM DIE. — Syrus, cum factum esset mane. DEVOVERUNT SE, — dejerantes et dicentes velle se perdi a Deo, et deleri instar anathematis, nisi Paulum occiderent, ait Vatablus. Graece enim est ἀνεθεμάτισαν ἑαυτούς, q. d. Se velut anathema devoverunt. Sic Decii pro patria se devoverunt. Secundo, devoverunt se fami et morti, scilicet se non gustaturos quidquam cibi, donec occiderent Paulum, adeoque fame morituros, nisi illum e medio tollerent: ita enim hoc eorum devovere explicatur verbis sequentibus. Ita Beda, Lyranus et alii. Tertio et genuine, nectendo utrumque sensum, q. d. Diris se devoverunt, dejerantes et execrantes, dicendo, v. g. Deus nos perdat, si aliquid comedamus aut bibamus, antequam occidamus Paulum. Hoc enim est quod aiunt, vers. 14: « Devotione devovimus nos nihil gustaturos, donec occidamus Paulum, » ubi Graeca habent, « anathemate anathematizavimus nos, » puta execrando execravimus nos nihil comesturos, quoad necemus Paulum. Suspicatur Baronius, anno Christi 58, cap. cxxxvi, hosce quadraginta conjuratos in necem Pauli fuisse sacerdotes illos, quos Josephus in Vita sua scribit a Felice levi de causa vinctos missos esse Romam, acturos causam apud Caesarem. « Quos, ait, ut periculo eriperem, praesertim cum audirem ne in calamitate quidem constitutis curam pietatis excidisse, et ficis et nucibus eos vitam sustentare; veni Romam, ubi per Aliturum Judaeum Poppaeae, uxori Caesaris, innotui, et confestim per eam impetravi absolutionem illis sacerdotibus; magnisque praeterea donatus ab ea muneribus, in patriam reversus sum. » Suspicatur Baronius eos, eo quod jurassent se non manducaturos nisi occidissent Paulum, cum minus voti compotes facti essent, abstinuisse pane, tantumque arida comedisse, ne penitus interirent. Sed ambigua et obscura est haec conjectura, praesertim quia Paulo, a Festo, Felicis successore, Romam misso, Judaei qui Romae erant, dixerunt se nihil de eo inaudisse, Act. xxviii, 21, qui utique multa de eo audissent a sacerdotibus illis, si ipsi ob Paulum vincti fuissent destinati Romam.
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15. UT PRODUCAT ILLUM AD VOS. — Graeca addunt αὔριον, id est cras, idque diserte habent Latina et Graeca, vers. 20. Cupiebant enim illico rem conficere, itaque juramento votoque absolvi. Ita Lyranus.
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16. QUOD CUM AUDISSET FILIUS SORORIS PAULI INSIDIAS, — scilicet a Judaeis strui Paulo. Unde Graeca plane habent: « Cum autem audisset filius sororis Pauli insidias. » An casu audierit, an de industria, eo quod sollicitus de avunculo clanculum indagarit consilia quae Judaei contra eum agitabant, uti censet Lyranus, incertum est.
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21. EXPECTANTES PROMISSUM TUUM, — non factum; sed faciendum, q. d. Expectant ut eis promittas, te cras producturum Paulum in eorum coetum.
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23. PARATE MILITES DUCENTOS, UT EANT USQUE CAESAREAM, ET EQUITES SEPTUAGINTA, ET LANCEARIOS DUCENTOS. — Videntur ducenti milites esse diversi a ducentis lanceariis: forte « milites » communi nomine vocantur levis armaturae, ut velites, fundibularii et similes, qui jaculis et arcubus certabant; « lancearii » vero qui lanceis vel hastis oblongis depugnabant: hi enim graece vocantur δεξιολάβοι, perinde ac nunc in exercitu sunt sclopetarii, et lancearii sive hastati, qui loricati longas hastas gerunt, suntque quasi triarii roburque exercitus: utrique ergo videntur fuisse pedites, quia hic ab equitibus secernuntur. Alii tamen censent lancearios fuisse equites, quia iis junguntur, sed ab equitibus vulgaribus hic secerni, quod hi jaculis, arcubus aliisve armis certarent; lancearii vero lanceis; perinde ac jam equites alii sunt sclopetarii, alii lancearii, uti Epirotae sive Albani, quorum auctor et dux fuit Georgius Castriota, Turcarum terror et flagellum, qui proinde a Turcis Scanderbeg, id est Alexander magnus est cognominatus. Aliqui tamen censent ducentos milites eosdem esse cum ducentis lanceariis, ut το καὶ sit διαγατικόν, explicetque το milites ducentos. Favet vers. 32, ubi praeter equites, soli nominantur milites, quasi iidem sint cum lanceariis. Sed ad id respondent alii, lancearios fuisse pedites, vel equites, verum lanceis armatos, ponique ultimo loco, quia ultimi erant in acie quasi triarii, uti etiamnum sunt ultimi. Hic ergo Paulus deductus fuit a 470 praesidiariis. Timebat enim Tribunus, ne illi quadraginta, qui in necem Pauli conspirarant, secum traherent multa populi agmina. CAESAREAM. — Caesarea erat tunc sedes Praesidis, quia Judaeae caput. Ita ex Tacito, lib. XVIII, Mariana; praesertim quia Herodes eam exornatam, in gratiam Caesaris Caesaream nominarat, in eaque praetorium exaedificarat, ut patet vers. 35. Sic Ravenna fuit sedes Exarchorum Italiae, non Roma. Vide hic, quam Gentiles et Romani aequiores, sinceriores et humaniores sint Judaeis in Paulum contra jus furentibus. Ecce ibi Centurionis comitatem, qua Paulo vincto obsequitur, ejusque nepotem ad tribunum deducit. Tribunus pari comitate eum manu apprehendit, seorsim audit, silentium indicit, ac ex ejus indicio, ut Paulum a Judaeorum insidiis tueatur, cum 470 militibus stipatum ad praesidem Caesaream mittit. Notent hoc illi, qui magistratu intumescunt et insolescunt, ideoque non nisi potentes et divites ad colloquium admittunt. Magistratus enim est omnes benevole audire, misericordiam cum justitia conjungere, ob potestatem non superbire, agnoscere se ministrum aliorum; orphanos, viduas et pauperes contra injurias potentum tueri: contrarium faciunt tyranni. Laudat Suetonius Augustum Caesarem, in ejus Vita, cap. xxxiii et lxxii, quod perstaret in noctem in audientia, etiam sub porticibus, lectica quoque utens pro tribunali, si parum corpore valeret, vel etiam domi cubans. Plinius, in Panegyr., celebrat Trajanum, quod assiduus esset in tribunali, « adeo ut labore refici ac reparari videretur. » Demonax rogatus a quodam quomodo provinciam sibi commissam optime administrare posset, respondit: « Si minimum loquens, plurima audieris. » Artaxerces, Cyri frater, cognomento Mnemon, id est Memor, non solum se facilem et affabilem praebuit adire volentibus, sed et uxorem jussit sublatis currus aulaeis vehi, ut iis qui eam conventum vellent, etiam in itinere pateret aditus. Ita Plutarchus in Regum Apophtheg. Celebre est Vespasiani dictum: « Non oportet quemquam a Caesare tristem discedere. » Ita Suetonius in ejus Vita. Aristippus, cum aliquando Dionysium interpellaret pro amico, nec ille preces admitteret, prostratus coepit amplecti pedes regis, et impetravit. Id factum cum quidam abjectius, quam ut Philosophum deceret, culparent: « Non ego, inquit, sum in culpa, sed Dionysius, qui aures habet in pedibus. » Ita Laertius, lib. II, cap. viii. Legati Lacedaemonii venientes ad Lygdamin tyrannum, cum ille eos differret et infirmitatem obtenderet: « Per Jovem, inquiunt, non venimus huc cum illo luctaturi, sed collocuturi. » Ita Plutarchus in Lacon. Anus a Philippo postulans ut causam suam cognosceret, cum ille diceret sibi non esse otium, inclamavit: « Proinde ne rex quidem esse velis; » quare Philippus non tantum illi, sed et aliis faciles aures praebuit. Ita Plutarchus in Apophtheg. Reg. Inter Christianos illustris fuit Gratianus Imperator, de quo Ausonius: « Laudabile est, inquit, Imperatorem interpellantibus faciles praebere aditus, nec de occupatione causari. Tu confirmas adhuc cunctantes; etiam querimoniis explicatis, ne quid adhuc sileatur, interrogas. » Celebrat facilitatem S. Ambrosii, eam expertus S. Augustinus: circumsessum enim eum fuisse « catervis negotiosorum hominum, quorum infirmitatibus inserviebat: nec vetitum quemquam ingredi, nec ei venientes nuntiari in more fuisse. » A TERTIA HORA NOCTIS. — Refer ad eant, q. d. Ut tertia hora noctis incipiant ire et proficisci cum Paulo Caesaream. Porro Romani, et ex iis Judaei, uti diem in quatuor partes sive horas dividebant, ita et noctem in quatuor vigilias sive horas, quarum quaeque ternas nostrates comprehendebat: in quarum initio fiebat in castris et excubiis mutatio vigilium et excubitorum. Sicut ergo tertia hora diei est tertia ab orto sole, ita tertia hora noctis est tertia ab occasu solis, quam Itali vocant tertiam noctis. Aliter Dionysius, qui tertiam interpretatur tertiam post mediam noctem, vel tertiam vigiliam noctis. Prior sententia planior est: nam sequitur, vers. 31: « Paulum duxerunt per noctem in Antipatridem, » etc.
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24. ET JUMENTA PRAEPARATE, — puta equos, asinos vel mulos, ad vehendum Paulum et socios ejus. Ita Dionysius. Syrus vertit, parate jumentum, ut ei Paulum faciatis inequitare, et ereptum perducatis ad Felicem praesidem. Vide hic quam Deus Paulum non tantum tueatur, sed et honoret. Ibat enim eques septus praesidio 470 equitum et peditum, qui ei ad corporis custodiam contra Judaeos erant assignati. Unde δεξιολάβους, id est lancearios, Suidas et alii vertunt παραφύλακας, id est corporis custodes. Quis princeps aut rex incedit stipatus 470 custodibus et stipatoribus? Ita incedit hic Paulus. Vere pretiosa in conspectu Domini non tantum mors, sed et vita Sanctorum ejus. AD FELICEM PRAESIDEM. — Felix hic, teste Suetonio in Claudio, cap. xxviii, erat frater Pallantis, qui e servo factus libertus a Claudio Imperatore, apud eum gratia et potentia pollebat: adeoque matrimonium Agrippinae, matris Neronis, cum Claudio conciliavit, itaque causa fuit ut Nero in imperium Claudio succederet. Quocirca in gratiam Pallantis, Claudius Felicem ejus fratrem Samariae, ac postea Nero toti Judaeae praefecit. Verum Felix ex servo factus praeses intumuit et prolapsus est, de quo cap. sequenti, vers. 3. Sapienter Salvianus ad Eucherium: « Pedissequa plerumque novi honoris est arrogantia. » Et Ausonius: « Fortunam reverenter habe, quicumque repente / Dives ab exili progrediere loco. »
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25. TIMUIT ENIM. — Hic versus deest in Graeco et Syro. TANQUAM ACCEPTURUS PECUNIAM. — Supple, a Judaeis, permississet ab eis occidi Paulum. In multis enim verum est istud Catonis apud Gellium, lib. XI, cap. xviii: « Fures privatorum furtorum in nervo et in compedibus vitam agunt, fures publici in auro et purpura. » Praeclare Nazianzenus Juliano Apostatae in purpura insolescenti, orat. 3: « Annon, inquit, eam Tyriis objicies, a quibus pastoralis ille canis prodiit, qui exeso murice labiisque cruore perfusis, pastori florem indicavit; ac per eos vobis Imperatoribus pannum illum, improbis luctuosum ac superbum porrexit? » Nam, ut explicat ibidem Elias, canis fuit inventor purpurae ejusque tincturae. Cum enim muricem devorasset, indeque expresso succo os ejus rubcret, pastor putans canem suum caesum fundere sanguinem, succum lana excepit, quam videns eo purpurari, ac manare ex murice, rem evulgavit. Porro Nazianzenus purpuram vocat pannum luctuosum, tum quia purpura superbis principibus fastum, quo miseros opprimunt, indeque miseris oppressis luctum, conciliat; tum quia purpureus color monet, ut promptis animis sanguinem suum pro subditorum salute fundant; quod cum non meminerint cui minime tales sunt, fastus inde et arrogantiae ansam trahunt.
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26. OPTIMO, — κρατίστῳ, quod primo, verti potest potentissimo, a κράτος, id est robur, imperium: ita Vatablus; secundo, praestantissimo, ut sit superlativus comparativi κρείττων, id est melior, praestantior: ita Pagninus; tertio, victoriosissimo: ita Syrus a κρατεῖν, id est vincere; quarto, optimo. Ita Noster. Nota hoc epithetum solere tribui praesidibus, principibus et optimatibus, qui ab optimo nomen acceperunt, quod scilicet fortitudine, clementia, justitia, meritis in Rempublicam omnique virtute optimi et praestantissimi essent (tales enim olim eligebantur praesides), aut esse deberent. Quocirca Dio in Trajano ait, eum prae omnibus honorum titulis, gavisum nomine Optimi. Unde et Imperatoribus acclamari solitum: « Vivat Imperator Augusto felicior, Trajano melior! » Porro, sicut Candidati, teste Seneca, lib. I, ep. 3, hoc titulo salutabantur: « Boni viri; » ita magistratum jam adepti, iidem « optimi » dicebantur. Quocirca Paulus sine mendacio, cap. xxiv, vers. 3, ait: « Optime Felix; » et cap. xxvi, vers. 25: « Optime Feste, » licet ipsi essent scelerati, quia τὸ optimus est titulus amplissimae dignitatis, non laus personae; significans tamen talem debere esse personam, quae rite publica dignitate et magistratu fungi velit.
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27. ERIPUI, COGNITO QUIA ROMANUS EST. — Mentitur Tribunus, ut ostendat se nominis Romani studiosum, itaque Praesidis et Romanorum gratiam captet. Nam cum Paulum e manibus Judaeorum eripuit, nesciebat eum esse civem Romanum, sed id ab eo postea didicit, cum praeter jus et morem vellet eum flagellare. Ita Lyranus.
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29. NIHIL. — Graece, μηδέν, id est nullum, scilicet crimen. Nota hic quanta fuerit innocentia Pauli; adeo ut tribunus Gentilis testetur se in eo, licet a Judaeis calumniis onerato, nullum invenisse crimen.
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31. DUXERUNT PER NOCTEM IN ANTIPATRIDEM. — « Antipatris » distabat Hierosolymis septemdecim leucis, sive horis, ut patet ex tabulis Geographicis: ergo una nocte id iter confici non potuit, praesertim cum tertia noctis hora proficisci coeperint, vers. 31. Quare per diem iter continuantes, post meridiem, imo sub vesperam appulerunt Antipatridem, ibique post longum iter fessi quierscentes et pernoctantes, « postera die dimissis equitibus ut cum eo irent Caesaream, » quae Antipatride octo circiter horis distabat, « reversi sunt in castra, » quae erant Hierosolymis in arce Antonia, uti jam saepius dixi. Porro Antipatris, prius Capharsalama dicta, urbs pulchra et amoena, sita in optimo campo, divite arboribus et fluminibus, mari Mediterraneo adjacebat, media inter Joppen et Caesaream, et ab utraque aequaliter distans, puta octo circiter leucis, sive horis. Juxta hanc Nicanor a Juda Machabaeo caesus est, I Machab. cap. vii, vers. 31. Hanc Herodes, rex Judaeae, extruens, a patre suo Antipatro Antipatridem nominavit. Tempore belli sacri obsessa a Godefrido Bullonio, sed frustra, tandem capta est a Balduino, qui post Godefridum creatus est rex Hierosolymae: hodie villa est, quae Assur dicitur, ait Brocardus, Bredembachius et Adrichomius, in Descript. Terrae Sanctae.
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32. DIMISSIS EQUITIBUS — septuaginta, cum ducentis lanceariis, si hi pariter erant equites, sed lanceis armati; sin autem lancearii erant pedites, cum caeteris militibus redierunt Hierosolymam: de quo dixi vers. 23.
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33. STATUERUNT ANTE ILLUM ET PAULUM, — παρέστησαν, id est stiterunt ad ejus, quasi summi judicis et praesidis, tribunal. Merito exclamat hic Dionysius: « O Felix praeses, quam vere felix fuisses, si agnovisses qualis et quantus fuerat iste tibi directus, et manibus tuis ad tempus subjectus! Quam humiliter eum suscepisses, et quam reverenter tractasses, sicut Cornelius Centurio Petrum! Et nunc quia id non novisti, neque per Paulum converti meruisti, quem tamen pro tua conversione saepe orasse non ambigo, miser potius et infelix, quam felix fuisti. »
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35. JUSSITQUE IN PRAETORIO HERODIS. — Praetorium erat palatium in quo habitabat Praetor, sive praeses loci, aut princeps, qualis fuerat Herodes qui ab Augusto Caesare rex Judaeae creatus, in ejus honorem Turrim Stratonis dilatavit et exornavit, ac a Caesare Caesaream nuncupavit, atque inter alias fabricas, in ea praetorium pro se et posteris aedificavit; in quo proinde causae forenses agebantur, rei vincti servabantur, et jus dicebatur: ibi ergo cum caeteris Paulus, quasi reus, asservatus fuit.
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v. 1 intendens autem in. concilium Paulus ἀτενίσας cf. 1,10; 3,12, ait 7 viri fratres, merito synedristas coram tribuno noa agaoscit tamquam iudices suos aut sibi superiores, sed eos ut aequales alloquitar; nam si eorum auctoritatem et in se potestatem professus esset, eorum accusationibus magnum addidisset pondus coram tribuno. Et iure eos fratres solum sibi esse fatetur. Nam iis profecto nulla ineret auctoritas iudicandi de munere et officio apostoli; ego emni conscientia bona conversatus sum ante Deum usque in hodiernum diem; cf. 34,15, Phil. 3,6 secundum iustitiam quae in lege est conversatus sine querela; immo etiam id suo modo valet de sua in Ecclesiam persecutione; nam ignorans feci (1 Tim. 1,13); praeprimis autem id asserit ratione habita synedristarum de sua vita postquam synagogae et Iudaismo valedixit; hanc enim partem vitae eius culpabant adversarii (Beel.). Summus sacerdos, iam antea in Paulum infensus, facillime offendi poterat, quod Paulusin exordio sermonis non satis dignitatem ipsius observasset vel quod compellatione fratrum nimis familiariter reus ad iudices locutus esset vel quod dixisset se in omnibus recte coram Deo > vitam instituisse, qua affirmatione agendi modum Iudaeorum condemnavit (cf. Calm. Felt.). Herodes, Agrippae defuncti frater, cui commissus erat Chalcidis principatus, impetraverat a Claudio praeter alia ius creandi summos sacerdotes; summovit a sacerdotio Cantheran et in eius locum substituit losephum Cami filium (losephus, Antiq. 20,1,3); ei sacerdotium iterum abstulit idque contulit Ananiae Nebedaei filio (1. c. 20,5,9; cf. 20,6,2. Bell. iud. 2,12,6). Vir is erat avarus et ferox; missis suis servis decimas sacerdotibus vi auferendas curabat, qui dare recusabant, vapulabant (Antiq. 20,9,2). Gessit pontificatum circa 87-59 (Schürer 11 p. 170);
Narrationem esse a fide rei gestae alienam inde concludere volunt quod tribunus non quaerit a synedristis, de qua re Paulum accusent, sed quod statim Paulum loquentem audimus (cf. Hilg.). Verum Lucas iam retulit 22,30 cur tribunus svnedrium convocasset. Inde satis indicat etiam tribunum significasse synedristis, cur tandem ad eos descenderet cum Paulo; nam tribunum adstitisse mutum nec dicere quid vellet a synedristis, nemo sibi $nget; neque post 22,30 necesse erat explicite efferre, quid tribunus vellet audire ab illis. Postquam autem tribunus rem significavit, omnino e re eret, ut Paulusqui iam optime noverat quorumnam accusaretur sui inciperet defensionem. Unde narretio nihil continet quod improbabile sit;
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v. 2 princeps autem sacerdotum Ananias praecepit. astantibus. sibi percutere os eius; praecepit ministris; percusserintne non liquet; aderat tribunus qui id arceret (Bl.). Neque Paulus tale mandatum dari ferre poterat silentio; alias enim contemptibilis evasisset tribuno, si se quasi servum alapa percuti tacite permisisset, uti bene notat CAr. : alioquin nolebat tribuno εὐχαταφρόνητος φανῆναι (sim. Oec.). Nam persona quam gerebat, causa quam defendebat, non patiebantur ut honorem suum negligeret et inique secum agi permitteret, quin saltem adversariis suis iniquitatem ipsorum ostenderet (Caím.). lam veteres aliqui, uti Sanchez (cf. Lap.), Menochius, Tirinus et recentiores, uti Fe/t. Bels. Bl., recte concludunt ex v. 3 et 5 5, Paulum audisse quidem tale praeceptum dari neque tamen in illo consessu potuisse distinguere a quo datum esset ex synedristis;
23:3
v. 3 tunc Paulus dixit ad eum, utique ad Ananiam qui scil. iusserat; at iubentem esse Ananiam ignoravit Paulus; unde ad eum ex mente scriptoris : additur, non ex scientia Pauli percuttet te Deus, μέλλει, non est imprecatio, sed comminatio divinae punitionis propter iniuriam et iniustitiam, quam a Deo non relinqui impunitam Paulus sibi conscius est ; unde ea vox etiam prophetica dicitur (cf. 001. Salm. Calm. Felt. Bels. Wendt) et bene iam Beda adnotat : « non dixit percutiat, sed percutiet, indicativo utique modo hoc ipsum futurum significans, non optativo maledicens », id quod etiam magis valet de textu graeco μέλλει 1. e. certo te percutiet; paries dealbate cf. Matth. 23,27; ita iudicem illum vocat, quod splendida specie praeditus esset utpote legis vindex et lege iudicans, sed mens eius iniquitate esset repleta (Theoph.); > pulchra est species, intus vulgares lateres » (B/.) ; aliis placet alludi ad Ez. 13,10, eiusmodi parietem scil. esse casurum. Rei indignitatem effert confirmans quae dixit : et tu sedens 1udicas me secundum legem et contra legem 1ubes me percuti! xa σὺ etiam tu (inter ceteros) ; errat Paulus (v. 5) putans aliquem ex assessoribus illa locutum esse ) 81.( Ab aliis audit Paulus pontificem 4601986 mandatum;
23:4
v. & et qui astabant dixerunt : summum sacerdotem Dei maledicis? id est : sic (talia loquendo) maledicis;
23:5
v. 5 dizit autem Paulus : nesciebam fratres quia princeps est sacerdotum ὅτι ἐστὶν ἀρχιερεύς scil. is qui ita locutus est; potest ἀρχιερεύς carere articulo quia ex mente loquentis suppletione hac tacite facta praedicatum est. Apostolum loqui sincere et velle verbum durum excusare et adstantium indignationem emollire ostenditur compellatione fratres et eo quod statim addit : scriptum est enim : principem populi tui non maledices ; cf. Ex. 92,98; i. e. si scissem pontificem ea locutum esse, non dixissem neque verbum illud mali ominis neque iudicium illud de malo eius agendi modo protulissem ; nam Scriptura vetat xxxi; loqui de.eo qui est ἄρχων τοῦ λαοῦ, qui in auctoritate constitutus est (cf. Beils.). Hoc autem textu allegato excluditur opinio eorum qui volunt Paulum ironice locutum esse : nesciebam virum qui ita contra legem agat esse pontificem (ita τινὲς apud Chr. Salm. Lorinus, Weiss); nam tum revera scivisset eum esse pontificem et dicere voluisset solum : talem ego non agnosco modum agendi dignum pontifice; sed ad hanc sententiam inepte adiungeretur textus ille. Alii plerumque censent Paulum revera ne- 801886 Ananiam esse pontificem (cf. CAr. Oec. Theoph. Cai. Lap. Calm.) vel existimasse. pontificatus sedem eo tempore vacare (Beel.). At utrumque plane est improbabile, cum Paulus iam ex aliquot diebus esset in urbe et cum ordinem consessus synedrii cognitum haberet. — Ceterum quod Paulus dixit : percutiet te, impletum est; nam Ananias mense septembri anno 66 « in regiae domus aquae ductu latitans captus est et a latronibus (i. e. a sicariis) cum fratre Ezechia interfectus » die septimo mensis Gorpiaei (Elul, septembris; cf. Iosephus, Bell. iud. 2,17,9). | Pontifex erat sadducaeus; sadducaeorum τὸ ἦθος dicit losephus esse ἀγριώτερον (Bell. iud. 2,8,14). Facile fieri poterat, ut pharisaei inter synedristas inhumanitate pontificis offenderentur, praesertim quia illa Pauli reprehensione iustissima exposita esset coram tribuno, qui merito censeri poterat despicere summum magistratum Iudaeorum adeo ferociteragentem et aestu irae abreptum contra eum qui sui defensionem | inciperet. Sciebat Paulus quid pharisaei sentirent contra sadducaeos; fortasse sciebat quoque aliquos e pharisaeis synedristis sibi aliquatenus favere. « Sicut unitas bonorum semper est utilis, sic malorum unitas semper est bonis noxia; unde nunc apostolus persecutores suos dissociare satagit, ut quem uniti cinxerant divisi 18481004 » (Beda);
23:6
v. 6 sciens autem Paulus, quia una pars esset sadducaeorum (cf. 5,1'T) et altera pharisaeorum exclamavit in concilio : viri fratres, ego pharisaeus sum, filius pharisaeorum, non solum pater meus, sed alii quoque maiores pharisaei erant, de spe et resurrectione mortuorum ego iudicor ; proin causam suam esse intime iunctam et sociatam cum dogmatis pharisaeorum ; Phil. 3,5 secundum legem pharisaeus; quare merito notat δέ. : nugas agunt qui hoc εἰμί (pharisaeus sum) offenduntur. Quod dicitur de spe et... explicari potest xz quod dicunt epexegeticum seu explicativum : de spe et quidem de resurrectione, ita ut quae sit spes accuratius determinetur (cf. 25,15) vel ita ut notioni generali de spe quam pharisaei habent scil. instaurationis messianae addatur particulare alterum de resurrectione (cf. 96,6); de spe resurrectionis praebent versiones syr. et philox. Cum apostolus per apparitionem Iesu qui ex mortuis resurrexit se dixisse vocatum ad praedicandum gentibus evangelium, vere dicere potuit quod dixit. Cardo enim quaestionis quam Iudaei discutere debebant, erat : resurrexitne Iesus. Hac quaestione affirmata causa Pauli erat iustissima. Ea itaque in rerum conditione Paulus vàlde prudenter, ut ipsos synedristas inter se committeret, quaestionem eo modo definivit
23:7
v. 7 et cum haec dixisset, facta est dissensio tnter pharisaeos et sadducaeos et soluta est multitudo &c4(c0r, divisa est multitudo synedrii cf. 15,5; schisma factum est inter assessores
23:8
v. 8 sadducaei enim dicunt non esse resurrectionem neque angelum neque spiritum ; pharisaei autem utraque confitentur; « atqui tria sunt; cur ergo dicit 202-5047 vel quod spiritus et angelus unum sunt, vel quia dictio illa non solum de duobus, sed etiam de tribus accipitur » (CAr. Oec.); utraque i. e. resurrectionem et substantias spirituales confitentur. Saddu- 0801 negant animas permanere, docent eas simul cum corpore συνχφανίζειν interire (Bell. iud. 9,8,1%. Antiq. 18,1,&; cf. 13,5,9; 13,6,10); ceterum vide ad Matth. 22,23. Iam describitur illa στάσις et illud xai ἐσχίσθη,
23:9
v. 9 factus est autem clamor magnus et surgentes quidam pharisaeorum, quidam de scribis partis pharisaeorum (gig) pugnabant dicentes : nihil mali invenimus tn homine isto; quid si spiritus locutus est ei aut angelus? sine apodosi, quae reticentia reddit orationem multo vivaciorem (Patr.); interrogant scil. sadducaeos : num id impossibile est, contendentes contra eos id plane fieri posse et 384 esse omnino probabile factum esse. Minime mirum est fuisse in synedrio qui sive aequitate ducti sive partium societate studioque Pauli causam tuerentur (B/.); aderant qui Paulum de visionibus sibi factis referentem audierant (22,6 seq. 18). . Incalescebat contentio et dissensio eo magis quia inter se odio habebant
23:10
v. 10 et cum magna dissensio facta esset, timens tribunus ne discerperetur Paulus ab 1psts, ne, si pugna ingravescente sadducaei manus Paulo iniicerent.et pharisaei de illorum manibus eum vi abstrahere niterentur, ipse discerperetur, iussit milites descendere per militem aliquem ex vicinis castris maiorem numerum arcessivit (5/.) τὸ στράτευμα satellitium ) 266/.( , manus militum cf. Luc. 93,11 ot infra v. 91 et rapere eum de medio eorum ac deducere eum in castra. 10 tribunus certo cognovit nihil proferri contra Paulum criminis, verum agi solum de quaestionibus ad Iudaeorum superstitionem pertinentibus (cf. 23,29). f) Yadaeorum coniuratio tribuno indicatur 2 δὰ principem sacerdotum, item ph. In v. 15 ph (mg) sah fl : nunc igitur rogamus vos ut hoc nobis faciatis, ut cum congregaveritis consessum 10106418 tribuno ut producat eum ad nos; Lcif gig nunc ergo vos colligite concilium et notum facite tribuno ut deducat eum ad vos; add in fine 137. szv δεη xat ἀποθανεῖν item ph (mg) ἢ licet oporteat (et) nos mori. In v. 20 ὡς μέλλων א ABE aliq minusc cop aeth. In v. 22 gig quia haec nota fecisti mihi. luxta est Dominus iis qui tribulato sunt corde et humiles spiritu salvabit (Ps. 33,19; Salm.)
23:11
v. 11 sequenti autem nocte assistens ei Dominus ait : constans esto θάρσει bono esto animo; stcut enim testificatus es de me in lerusalem, sic te oportet et Romae testificari τὰ περὶ ia: res meas, causam meam tuo confirmasti testimonio ; εἰς potest explicari quia testimonium quasi iufertur in urbem, dirigitur ad incolas; ἐπιστάς, uti 12,7, designat apparitionem subito factam. Quod 19,91 sibi proposuerat Paulus, partim factum est; alterum quoque divinitus nunc approbatur, Paulum visurum esse Romam; at quando et qua in conditione, ipsum adhuc latet; > vide quanta consolatio et exhortatio z223x752:;; primo laudat eum; dein non sinit eum occultam sibi adhuc romanam profectionem formidare, ac si diceret : non modo illuc ibis, sed etiam tanta uteris loquendi fiducia א (Chr.)!. Ad quantum odii et iniquitatis culmen progressi sint adversarii Iesu et Pauli manifestatur
23:12
v. 12 facta autem die collegerunt se quidam ex ludaeis ποιέσαντες συστροφήν facta coitione, conspiratione e devoverunt se dicentes neque manducaturos neque bibituros, donec occiderent Paulum; diras sibi imprecati sunt poenas et exitium, interposita iurisiurandi religione, si quid gustarent, antequam Paulum interficerent; ἀναθεματίζειν ἑαυτόν se interitui devovere. Proin firmis- . sime id statuerunt facta suimet ipsorum exsecratione;
23:13
v. 13 erant autem plus quam quadraginta viri qui hanc conurationem fecerant ; inter eos etiam fuisse numero haud exiguo Iudaeos asianos, ephesios, satis ex 21,27 colligi poterit. Simul statuunt modum quo rem confici posse sperant
23:14
v. 1& qui accesserunt ad principes sacerdotum (principem, gig. ph) et seniores et dixerunt : devotione devovimus nos, strictissime, diris imprecationibus nos obligavimus, ntht/ gustaturos donec occidamus Paulum;
23:15
v. 15 nunc ergo vos notum facite tribuno cum concilio, ut producat illum ad vos, tamquam aliquid. certius cognituri de eo; vos simul cum ceteris synedrii assessoribus indicate tribuno; volunt itaque, ut nomine totius synedrii postuletur a tribuno, ut iterum Paulum deducat, nos vero priusquam appropiet parati sumus interficere illum ; apte in altera lectione : etiamsi oporteat nos quoque mori. Nam militibus qui Paulum deducerent erat resistendum ; sed facile posse viros quadraginta paucis illis militibus . superatis rem ad exitum perducere sperabant. ut quacumque demum ratione sibi aliquam pandant viam ad propositum assequendum. Proin, etsi postulatio eorum tribuno facienda esset stulta, nondum sequeretur propterea priorem narrationem esse falsam. E contra, 8 priore narratione optime explicatur, quomodo tale capiant consilium et talem excogitent modum interimendi Paulum. Ecce, oculi Domini super metuentes eum (Ps. 32,18. Eccli. 15,90; 35,19);
23:16
v. 16 quod cum audisset filius sororis Pauli insidias, venit et intravit. in. castra nuntiavitque Paulo; quomodo is coniurationem senserit ignoratur; sed mirari iuvat providentiae ordinem quae ex imminenti discrimine Paulum eripuit. Cum eousque nihil criminis contra Paulum esset prolatum, non erat, cur liber accessus suis negaretur (cf. 24,93);
23:17
v. 17 vocans autem Pàulus ad se unum ez centurionibus ait : adolescentem hunc perduc ad tribunum; habet enim aliquid indicare 1l; probe enim scivit tribunum nullatenus posse permittere, ut civis romanus in custodia romana positus a Iudaeis interimatur;
23:18
v. 18 et ille quidem assumens eum duxit ad. tribunum et ait : vinctus Paulus, ξέσμιος 1. e. in custodia militari positus, ad militem custodientem catena vinctus (Fe/t. Bl.) rogavit me hunc adolescentem perducere ad te, habentem aliquid loqui tibi; notat Calm. : humana auxilia quae Dei bonitas sibi in manus praebebat Paulus non negligit; eius in Deum fiducia expers erat arrogantiae, ac sapientiae et prudentiae habebat plurimum; negligere enim naturales et humanas opes, cum praesto occurrunt, perinde est ac Deum tentare. Tribunus familiariter iuvenem suscipit; iam ei reverentiam Paulus inspiraverat, unde nuntium a Paulo missum amice tractat
23:19
v. 19 apprehendens autem. tribunus manum il(ius in amicitiae et clementiae significationem, ut libere et audacter loquatur, 5606551) cum eo seorsum , ut res maueret secreta, e/ interrogavit illum : quid est quod habes indicare mihi?
23:20
v. 20 ille autem dixit : Iudaeis convenit rogare te ut crastina die producas Paulum in concilium quasi aliquid certius inquisituri sint de illo, ὡς £1», volunt scil. ut tu aliquid certius de eo eognoscas seu scisciteris. 1106 poterant protendere, immo debebant, quia in priore illo conventu nihil didicit tribunus de Pauli crimine; at magistratus romanus tamen eum non in cuslodia retinere poterat causa plane incognita. Quare haec lectio satis commendatur et congruit cum 22,30. Minus placet altera μέλλοντες, vel μέλλον (σὺν- ἐδριον scil.); nam cum Iudaei Paulo adeo sint infensi, certe sciunt cur sint infensi, neque opus habent, ut coram tribuno fateantur se non satis accurate nosse quid tandem de Paulo sentiendum sit;
23:21
v. 21 tu vero ne credideris illis; insidiantur enim ez eis viri amplius dere plebi rabidae; quare Paulus iure suo utitur; v. 25 et cum astrinzissent eum loris προτείνειν explica; cum eum milites protendissent ad excipienda lora i. e. lororum verbera (B/.), cum eum protendissent columnae ad flagellationem (Beel. Patr. Felt. Weiss, Wendt). dicit astanti sibi centurioni Paulus : si hominem Romanum et indemnatum licet vobis flagellare? duo monet quae contra ius facere volunt : sine ulla inquisitione punire, civem romanum flagellare. Interrogatio subironica est, confidentiae plena (B/.); v. 26 quo audito centurto accessit ad tribunum et nuntiavit ei dicens : vide (gig, al.) quid acturus es? hic enim homo civis romanus est; rem certo explorare tribunus vult; v. 57 accedens autem tribunus dixit illi : dic mihi, si tu Romanus es? at ille dixit : etiam, sum (gig, uti D cy; v. 98 et respondit tribunus, nexus inter Paüli verba et tribuni responsionem bene indicatur verbis illis quae Beda ex altera editione affert et quibus responsio tribuni quae in nostro textu habetur facilius intelligitur : tam facile dicis civem romanum esse? ego multa summa ctvilitatem hanc consecutus sum; cum enim Paulus breviter affirmasset, dicit : mirum te hominem nihili tantam rem tam parvi facere, quam ego probe sciam quanti mihi constiterit ) 27.(. Narrat Dio Cassius (60,17) vendidisse civitatem romanam Claudii uxorem libertosque primo magno, postea minimo (cf. Felt. Dl.); et Paulus ait : ego autem et natus sum civis romanus, id quod etiam pluris aestimandum est; breviter et cum dignitate respondet. Qua ratione pater Pauli seu maiores civitatem romanam acquisierint ignoratur. Tribunus affirmanti Paulo fidem adhibet. Si quis falso sibi attribueret hanc civitatem, poena mortis plectendus erat; scribit Suetonius ^ Claudius civitatem romanam usurpantes in campo esquilino securi percussit (Claudius 25); v. 29 protinus ergo discesserunt ab illo qui eum torturi erant ; tribunus quoque. timuit postquam rescivit quia civis romanus essel et quia alligasset eum, et benc additur (vide lect. var.) et statim solvit eum ; id quod etiam apud Cassiod. servatum est : « quo dicto perterritus solvit eum et imminentia tormenta suspendit ». Nam facinus est vincire civem romanum (Cicero, Verr. 2,5,170); vide ad 16,37. Mansit tamen Paulus in custodia militari ad militem catena alligatus; unde 20:00: vocatur (23,18; 9% 97 ; 86,29. Beis.); cf. 98,16; v. 30 postera autem die volens scire diligen- (ius τὸ ἀσφαλές, 91,34 certum cognoscere, qua ex causa accusaretur a Iudaeis, solvit eum ἃ militari quoque custodia , ita ut non alicui militi alligatus coram synedrio sisteretur, et iussit sacerdotes convenire τοὺς ἀρχιερεῖς e£ omne concilium τὸ συνέδριον et producens Paulum statuit inter illos χαταγαγών Scil. ex castris, ex arce deductus est in locum in
23:2
ANANIA (GR. 'AVAVIXÇ, DALL'EBR. HĀNANJĀH 'JAHWEH HA USATO MISERICORDIA')
… Si recò poco dopo coi sacerdoti e altri giudei per accusare Paolo dinanzi al procuratore Felice (Act. 23, 2-6; 24, 1-9).
23:6
… Si gloria di essere « ebreo figlio di Ebrei; quanto alla Legge fariseo » (Phil. 3, 5), altrove si definisce « fariseo figlio di farisei » (Act. 23, 6) e ricorda il suo zelo quasi fanatico « per le tradizioni paterne » (Gal. 1, 14). È possibile che nell'intellettuale Tarso, P. frequentasse le scuole greche, ma sono quanto mai tenui …
23:8
… Solo i sadducei negavano l'esistenza degli a. (Act. 23, 8).
Questa dottrina, accolta soltanto dalle anime più elevate d'Israele e respinta dall'intera setta sadducea (cf. Mt. 22, 23; Lc. 22, 27; Act. 4, 1-2; 23, 8), divenne insegnamento universale nel cristianesimo. …
… Non ammettevano «né la resurrezione (cf. Mc. 12, 28; Lc. 20, 27), né angelo, né spiriti» (Act. 23, 8) all'infuori di Dio. Secondo Flavio Giuseppe negavano anche «la sopravvivenza dell'anima, come pure la punizione e i premi laggiù nell'Ade» (Bell. …
23:11
… La notte successiva all'arresto a Gerusalemme Gesù, apparendo a Paolo, l'assicura che egli dovrà rendergli testimonianza a R. come gliel'aveva resa a Gerusalemme (Act. 23, 11). S. Luca mette in risalto il trattamento umano usato dalle autorità romane nei confronti di Paolo prigioniero a Gerusalemme (il tribuno Lisia), a Cesarea (procuratori Felice e Festo), …
23:12
… Profferirlo di Gesù era formola blasfema, incompatibile con i carismi soprannaturali (I Cor. 12, 3). Paolo si rassegna ipoteticamente a diventare a., cioè privato della salvezza in Cristo, pur di vedere convertirsi gli ebrei (Rom. 9, 3). Da a. è sorto l'ellenistico anatematizzare (Mc. 14, 71; Act. 23, 12. 14. 21).
TESSALONICESI, EPISTOLE I-II AI
… 57-60); solo l'intervento provvidenziale di un tribuno toglie loro di mano Paolo, mentre lo tiran fuori dal luogo sacro per ucciderlo (ibid. 21, 27-34); e il tribuno deve mandarlo sotto scorta a Cesarea, per sventare la congiura fatta per sopprimerlo (ibid. 23, 12-35). Sotto Erode Agrippa (ibid. 12) viene ucciso Giacomo, e Pietro avrebbe dovuto subire la stessa sorte. …
23:14
Nel Nuovo Testamento (a parte Lc. 21, 5) indica: a) un giuramento da adempirsi sotto pena di gravi privazioni (Act. 23, 14); b) « un oggetto di maledizione e di esecrazione » (Gal. 1, 8 sg.). …
23:23
… arrestato a Gerusalemme, vi fu trattenuto per due anni prigioniero (dal 58 al 60), sotto i procuratori Felice e Feste: qui appellò a Cesare e, dopo essersi difeso anche dinanzi ad Agrippa II e Berenice, s'imbarcò per Roma (Act. 9, 30; 18, 22; 21, 8; 23, 23-27, 2).
23:25
Al suo tribunale di Cesarea fu inviato nel 58 a Paolo, arrestato a Gerusalemme dal tribuno Lisia (Act. 23, 25-35). L'Apostolo si difese contro il sommo sacerdote Anania (v.) e l'avvocato Tertullo spaventò F. e «sua moglie Drusilla ebrea, parlando di giustizia, di continenza e del giudizio futuro» …
23:26
TEOFILO (ΘΕΌΦΙΛΟΣ «AMICO DI DIO»)
Alcuni hanno supposto che T. fosse un nome fittizio, indicante collettivamente il cristiano, l'amico di Dio, ma il titolo di «eccellente» (χράτιον, Volgata optima), attribuito a T. nel Vangelo (Lc. 1,3) e negli Atti ai procuratori romani Felice (Act. 23, 26; 24,3) e Festo (ibid. 26, 25), inducono a ritenere un personaggio illustre autorevole. …
23:31
Lisia (Act. 23, 31). Durante la guerra giudaica fu espugnata, «con la torre chiamata Aphsku», da Cestio (Flavio Giuseppe, Bell. …
23:35
… Quando la Giudea passò sotto il dominio diretto di Roma, C. divenne sede dei procuratori che si stabilirono nel palazzo di Erode (Act. 23, 35).
… Anania (v.) e l'avvocato Tertullo spaventò F. e «sua moglie Drusilla ebrea, parlando di giustizia, di continenza e del giudizio futuro» (Act. 24, 25). Sperando vantaggi pecuniari, F. lo trattenne prigioniero nel pretorio di Erode fino all'arrivo di Festo (Act. 23, 35-24, 27).
… Il procuratore romano, che abitualmente risiedeva a Cesarea di Palestina nel « pretorio di Erode » (Act. 23, 35), quando si recava a Gerusalemme dimorava, secondo l'uso dei governatori di occupare le regge dei re spodestati, nel palazzo d'Erode (Filone, Legat. ad Caium, 38; Fl. Giuseppe, Bell. …
… A Cesarea Paolo era sottoposto a custodia militare (nel pretorio di Erode: Act. 23, 35) più severa di quella di Roma. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.