The Sacred BibleThe Acts of the Apostles
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[Actus Apostolorum 1]
[Acts of the Apostles 1]

{1:1} Primum quidem sermonem feci de omnibus, O Theophile, quæ cœpit Iesus facere, et docere
{1:1} Certainly, O Theophilus, I composed the first discourse about everything that Jesus began to do and to teach,

{1:2} usque in diem, qua præcipiens Apostolis per Spiritum Sanctum, quos elegit, assumptus est:
{1:2} instructing the Apostles, whom he had chosen through the Holy Spirit, even until the day on which he was taken up.

{1:3} quibus et præbuit seipsum vivum post Passionem suam in multis argumentis, per dies quadraginta apparens eis, et loquens de regno Dei.
{1:3} He also presented himself alive to them, after his Passion, appearing to them throughout forty days and speaking about the kingdom of God with many elucidations.

{1:4} Et convescens, præcepit eis ab Ierosolymis ne discederent, sed expectarent Promissionem Patris, quam audistis (inquit) per os meum:
{1:4} And dining with them, he instructed them that they should not depart from Jerusalem, but that they should wait for the Promise of the Father, “about which you have heard,” he said, “from my own mouth.

{1:5} quia Ioannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto non post multos hos dies.
{1:5} For John, indeed, baptized with water, but you shall be baptized with the Holy Spirit, not many days from now.”

{1:6} Igitur qui convenerant, interrogabant eum, dicentes: Domine, si in tempore hoc restitues regnum Israel?
{1:6} Therefore, those who had assembled together questioned him, saying, “Lord, is this the time when you will restore the kingdom of Israel?”

{1:7} Dixit autem eis: Non est vestrum nosse tempora vel momenta, quæ Pater posuit in sua potestate:
{1:7} But he said to them: “It is not yours to know the times or the moments, which the Father has set by his own authority.

{1:8} sed accipietis virtutem supervenientis Spiritus Sancti in vos, et eritis mihi testes in Ierusalem, et in omni Iudæa, et Samaria, et usque ad ultimum terræ.
{1:8} But you shall receive the power of the Holy Spirit, passing over you, and you shall be witnesses for me in Jerusalem, and in all Judea and Samaria, and even to the ends of the earth.”

{1:9} Et cum hæc dixisset, videntibus illis, elevatus est: et nubes suscepit eum ab oculis eorum.
{1:9} And when he had said these things, while they were watching, he was lifted up, and a cloud took him from their sight.

{1:10} Cumque intuerentur in cælum euntem illum, ecce duo viri astiterunt iuxta illos in vestibus albis,
{1:10} And while they were watching him going up to heaven, behold, two men stood near them in white vestments.

{1:11} qui et dixerunt: Viri Galilæi, quid statis aspicientes in cælum? Hic Iesus, qui assumptus est a vobis in cælum, sic veniet quemadmodum vidistis eum euntem in cælum.
{1:11} And they said: “Men of Galilee, why do you stand here looking up toward heaven? This Jesus, who has been taken up from you into heaven, shall return in just the same way that you have seen him going up to heaven.”

{1:12} Tunc reversi sunt Ierosolymam a monte, qui vocatur Oliveti, qui est iuxta Ierusalem, Sabbati habens iter.
{1:12} Then they returned to Jerusalem from the mountain, which is called Olivet, which is next to Jerusalem, within a Sabbath day’s journey.

{1:13} Et cum introissent in cœnaculum, ascenderunt ubi manebant Petrus, et Ioannes, Iacobus, et Andreas, Philippus, et Thomas, Bartholomæus, et Matthæus, Iacobus Alphæi, et Simon Zelotes, et Iudas Iacobi.
{1:13} And when they had entered into the cenacle, they ascended to the place where Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alphaeus and Simon the Zealot, and Jude of James, were staying.

{1:14} Hi omnes erant perseverantes unanimiter in oratione cum mulieribus, et Maria matre Iesu, et fratribus eius.
{1:14} All these were persevering with one accord in prayer with the women, and with Mary, the mother of Jesus, and with his brothers.

{1:15} In diebus illis exurgens Petrus in medio fratrum dixit (erat autem turba hominum simul, fere centum viginti):
{1:15} In those days, Peter, rising up in the midst of the brothers, said (now the crowd of men altogether was about one hundred and twenty):

{1:16} Viri fratres, oportet impleri Scripturam, quam prædixit Spiritus Sanctus per os David de Iuda, qui fuit dux eorum, qui comprehenderunt Iesum:
{1:16} “Noble brothers, the Scripture must be fulfilled, which the Holy Spirit predicted by the mouth of David about Judas, who was the leader of those who apprehended Jesus.

~ The word ‘viri’ does not simply mean men; it is derived from a Latin word meaning power or virtue, so it can also mean ‘good men’ or ‘noble men.’ When combined with ‘fratres,’ the meaning is that these brothers are also good or noble.

{1:17} qui connumeratus erat in nobis, et sortitus est sortem ministerii huius.
{1:17} He had been numbered among us, and he was chosen by lot for this ministry.

{1:18} Et hic quidem possedit agrum de mercede iniquitatis, et suspensus crepuit medius: et diffusa sunt omnia viscera eius.
{1:18} And this man certainly possessed an estate from the wages of iniquity, and so, having been hanged, he burst open in the middle and all his internal organs poured out.

~ No one was willing to take down the dead body of someone who had committed suicide, because it was the Feast of Passover, and so his body most probably hung there from Friday, Nisan 14, until at least Saturday, Nisan 22, after sunset. The length of time that he hung there, and the decay of his body, caused his skin to burst open and all his internal organs to pour out.

{1:19} Et notum factum est omnibus habitantibus Ierusalem, ita ut appellaretur ager ille, lingua eorum, Haceldama, hoc est, Ager Sanguinis.
{1:19} And this became known to all the inhabitants of Jerusalem, so that this field was called in their language, Akeldama, that is, ‘Field of Blood.’

{1:20} Scriptum est enim in libro Psalmorum: Fiat commoratio eorum deserta, et non sit qui inhabitet in ea: et episcopatum eius accipiat alter.
{1:20} For it has been written in the book of Psalms: ‘Let their dwelling place be desolate and may there be no one who dwells within it,’ and ‘Let another take his episcopate.’

{1:21} Oportet ergo ex his viris, qui nobiscum sunt congregati in omni tempore, quo intravit et exivit inter nos Dominus Iesus,
{1:21} Therefore, it is necessary that, out of these men who have been assembling with us throughout the entire time that the Lord Jesus went in and out among us,

{1:22} incipiens a baptismate Ioannis usque in diem, qua assumptus est a nobis, testem Resurrectionis eius nobiscum fieri unum ex istis.
{1:22} beginning from the baptism of John, until the day when he was taken up from us, one of these be made a witness with us of his Resurrection.”

{1:23} Et statuerunt duos, Ioseph, qui vocabatur Barsabas, qui cognominatus est Iustus: et Mathiam.
{1:23} And they appointed two: Joseph, who was called Barsabbas, who was surnamed Justus, and Matthias.

~ Barsabbas was clearly the more well-known of the two, since he had two nicknames. He was also held, in the opinion of many to be the holier of the two, for he was called Barsabbas (son of the Sabbath) and Justus (the just one). Yet God chose Matthias over Barsabbas, for God knows the hidden secrets of the soul.

{1:24} Et orantes dixerunt: Tu Domine, qui corda nosti omnium, ostende, quem elegeris ex his duobus unum
{1:24} And praying, they said: “May you, O Lord, who knows the heart of everyone, reveal which one of these two you have chosen,

{1:25} accipere locum ministerii huius, et apostolatus, de quo prævaricatus est Iudas ut abiret in locum suum.
{1:25} to take a place in this ministry and apostleship, from which Judas prevaricated, so that he might go to his own place.”

{1:26} Et dederunt sortes eis, et cecidit sors super Mathiam, et annumeratus est cum undecim Apostolis.
{1:26} And they cast lots concerning them, and the lot fell upon Matthias. And he was numbered with the eleven Apostles.

[Actus Apostolorum 2]
[Acts of the Apostles 2]

{2:1} Et cum complerentur dies Pentecostes, erant omnes pariter in eodem loco:
{2:1} And when the days of Pentecost were completed, they were all together in the same place.

{2:2} et factus est repente de cælo sonus, tamquam advenientis spiritus vehementis, et replevit totam domum ubi erant sedentes.
{2:2} And suddenly, there came a sound from heaven, like that of a wind approaching violently, and it filled the entire house where they were sitting.

{2:3} Et apparuerunt illis dispertitæ linguæ tamquam ignis, seditque supra singulos eorum:
{2:3} And there appeared to them separate tongues, as if of fire, which settled upon each one of them.

{2:4} et repleti sunt omnes Spiritu Sancto, et cœperunt loqui variis linguis, prout Spiritus Sanctus dabat eloqui illis.
{2:4} And they were all filled with the Holy Spirit. And they began to speak in various languages, just as the Holy Spirit bestowed eloquence to them.

{2:5} Erant autem in Ierusalem habitantes Iudæi, viri religiosi ex omni natione, quæ sub cælo est.
{2:5} Now there were Jews staying in Jerusalem, pious men from every nation that is under heaven.

{2:6} Facta autem hac voce, convenit multitudo, et mente confusa est, quoniam audiebat unusquisque lingua sua illos loquentes.
{2:6} And when this sound occurred, the multitude came together and was confused in mind, because each one was listening to them speaking in his own language.

{2:7} Stupebant autem omnes, et mirabantur, dicentes: Nonne ecce omnes isti, qui loquuntur, Galilæi sunt,
{2:7} Then all were astonished, and they wondered, saying: “Behold, are not all of these who are speaking Galileans?

{2:8} et quomodo nos audivimus unusquisque linguam nostram, in qua nati sumus?
{2:8} And how is it that we have each heard them in our own language, into which we were born?

{2:9} Parthi, et Medi, et Ælamitæ, et qui habitant Mespotamiam, Iudæam, et Cappadociam, Pontum, et Asiam,
{2:9} Parthians and Medes and Elamites, and those who inhabit Mesopotamia, Judea and Cappadocia, Pontus and Asia,

{2:10} Phrygiam, et Pamphyliam, Ægyptum, et partes Libyæ, quæ est circa Cyrenen, et advenæ Romani,
{2:10} Phrygia and Pamphylia, Egypt and the parts of Libya which are around Cyrene, and new arrivals of the Romans,

{2:11} Iudæi quoque, et Proselyti, Cretes, et Arabes: audivimus eos loquentes nostris linguis magnalia Dei.
{2:11} likewise Jews and new converts, Cretans and Arabs: we have heard them speaking in our own languages the mighty deeds of God.”

{2:12} Stupebant autem omnes, et mirabantur ad invicem dicentes: Quidnam vult hoc esse?
{2:12} And they were all astonished, and they wondered, saying to one another: “But what does this mean?”

{2:13} Alii autem irridentes dicebant: Quia musto pleni sunt isti.
{2:13} But others mockingly said, “These men are full of new wine.”

{2:14} Stans autem Petrus cum undecim levavit vocem suam, et locutus est eis: Viri Iudæi, et qui habitatis Ierusalem universi, hoc vobis notum sit, et auribus percipite verba mea.
{2:14} But Peter, standing up with the eleven, lifted up his voice, and he spoke to them: “Men of Judea, and all those who are staying in Jerusalem, let this be known to you, and incline your ears to my words.

{2:15} Non enim, sicut vos æstimatis, hi ebrii sunt, cum sit hora diei tertia:
{2:15} For these men are not inebriated, as you suppose, for it is the third hour of the day.

{2:16} sed hoc est, quod dictum est per prophetam Ioel:
{2:16} But this is what was spoken of by the prophet Joel:

{2:17} Et erit in novissimis diebus (dicit Dominus) effundam de Spiritu meo super omnem carnem: et prophetabunt filii vestri, et filiæ vestræ, et iuvenes vestri visiones videbunt, et seniores vestri somnia somniabunt.
{2:17} ‘And this shall be: in the last days, says the Lord, I will pour out, from my Spirit, upon all flesh. And your sons and your daughters shall prophesy. And your youths shall see visions, and your elders shall dream dreams.

{2:18} Et quidem super servos meos, et super ancillas meas in diebus illis effundam de Spiritu meo, et prophetabunt:
{2:18} And certainly, upon my men and women servants in those days, I will pour out from my Spirit, and they shall prophesy.

{2:19} et dabo prodigia in cælo sursum, et signa in terra deorsum, sanguinem, et ignem, et vaporem fumi:
{2:19} And I will bestow wonders in heaven above, and signs on earth below: blood and fire and the vapor of smoke.

{2:20} Sol convertetur in tenebras, et luna in sanguinem, antequam veniat dies Domini magnus et manifestus.
{2:20} The sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord arrives.

{2:21} Et erit: omnis, quicumque invocaverit nomen Domini, salvus erit.
{2:21} And this shall be: whoever shall invoke the name of the Lord will be saved.’

{2:22} Viri Israelitæ, audite verba hæc: Iesum Nazarenum, virum approbatum a Deo in vobis, virtutibus, et prodigiis, et signis, quæ fecit Deus per illum in medio vestri, sicut et vos scitis:
{2:22} Men of Israel, hear these words: Jesus the Nazarene is a man confirmed by God among you through the miracles and wonders and signs that God accomplished through him in your midst, just as you also know.

{2:23} hunc definito consilio, et præscientia Dei traditum, per manus iniquorum affligentes interemistis:
{2:23} This man, under the definitive plan and foreknowledge of God, was delivered by the hands of the unjust, afflicted, and put to death.

{2:24} quem Deus suscitavit, solutis doloribus inferni, iuxta quod impossibile erat teneri illum ab eo.
{2:24} And he whom God has raised up has broken the sorrows of Hell, for certainly it was impossible for him to be held by it.

{2:25} David enim dicit in eum: Providebam Dominum in conspectu meo semper: quoniam a dextris est mihi ne commovear:
{2:25} For David said about him: ‘I foresaw the Lord always in my sight, for he is at my right hand, so that I may not be moved.

{2:26} Propter hoc lætatum est cor meum, et exultavit lingua mea, insuper et caro mea requiescet in spe:
{2:26} Because of this, my heart has rejoiced, and my tongue has exulted. Moreover, my flesh shall also rest in hope.

{2:27} Quoniam non derelinques animam meam in inferno, nec dabis Sanctum tuum videre corruptionem.
{2:27} For you will not abandon my soul to Hell, nor will you allow your Holy One to see corruption.

{2:28} Notas mihi fecisti vias vitæ: et replebis me iucunditate cum facie tua.
{2:28} You have made known to me the ways of life. You will completely fill me with happiness by your presence.’

~ The word ‘replebis’ is not merely to fill, but to complete or to fill completely. The word ‘iucunditate’ can have the mild meaning of something that is pleasing or agreeable, but in this context of complete fulfillment in the presence of God, it can only mean happiness.

{2:29} Viri fratres, liceat audenter dicere ad vos de patriarcha David quoniam defunctus est, et sepultus: et sepulchrum eius est apud nos usque in hodiernum diem.
{2:29} Noble brothers, permit me to speak freely to you about the Patriarch David: for he passed away and was buried, and his sepulcher is with us, even to this very day.

{2:30} Propheta igitur cum esset, et sciret quia iureiurando iurasset illi Deus de fructu lumbi eius sedere super sedem eius:
{2:30} Therefore, he was a prophet, for he knew that God had sworn an oath to him about the fruit of his loins, about the One who would sit upon his throne.

{2:31} providens locutus est de Resurrectione Christi, quia neque derelictus est in inferno, neque caro eius vidit corruptionem.
{2:31} Foreseeing this, he was speaking about the Resurrection of the Christ. For he was neither left behind in Hell, nor did his flesh see corruption.

{2:32} Hunc Iesum resuscitavit Deus, cuius omnes nos testes sumus.
{2:32} This Jesus, God raised up again, and of this we are all witnesses.

{2:33} Dextera igitur Dei exaltatus, et promissione Spiritus Sancti accepta a Patre, effudit hunc, quem vos videtis, et auditis.
{2:33} Therefore, being exalted to the right hand of God, and having received from the Father the Promise of the Holy Spirit, he poured this out, just as you now see and hear.

{2:34} Non enim David ascendit in cælum: dixit autem ipse: Dixit Dominus Domino meo, sede a dextris meis
{2:34} For David did not ascend into heaven. But he himself said: ‘The Lord said to my Lord: Sit at my right hand,

{2:35} donec ponam inimicos tuos scabellum pedum tuorum.
{2:35} until I make your enemies your footstool.’

{2:36} Certissime sciat ergo omnis domus Israel, quia et Dominum eum, et Christum fecit Deus, hunc Iesum, quem vos crucifixistis.
{2:36} Therefore, may the entire house of Israel know most certainly that God has made this same Jesus, whom you crucified, both Lord and Christ.”

{2:37} His autem auditis, compuncti sunt corde, et dixerunt ad Petrum, et ad reliquos Apostolos: Quid faciemus, viri fratres?
{2:37} Now when they had heard these things, they were contrite in heart, and they said to Peter and to the other Apostles: “What should we do, noble brothers?”

{2:38} Petrus vero ad illos: Pœnitentiam (inquit) agite, et baptizetur unusquisque vestrum in nomine Iesu Christi in remissionem peccatorum vestrorum: et accipietis donum Spiritus Sancti.
{2:38} Yet truly, Peter said to them: “Do penance; and be baptized, each one of you, in the name of Jesus Christ, for the remission of your sins. And you shall receive the gift of the Holy Spirit.

{2:39} Vobis enim est repromissio, et filiis vestris, et omnibus, qui longe sunt, quoscumque advocaverit Dominus Deus noster.
{2:39} For the Promise is for you and for your sons, and for all who are far away: for whomever the Lord our God will have called.”

{2:40} Aliis etiam verbis plurimis testificatus est, et exhortabatur eos, dicens: Salvamini a generatione ista prava.
{2:40} And then, with very many other words, he testified and he exhorted them, saying, “Save yourselves from this depraved generation.”

{2:41} Qui ergo receperunt sermonem eius, baptizati sunt: et appositæ sunt in die illa animæ circiter tria millia.
{2:41} Therefore, those who accepted his discourse were baptized. And about three thousand souls were added on that day.

{2:42} Erant autem perseverantes in doctrina Apostolorum, et communicatione fractionis panis, et orationibus.
{2:42} Now they were persevering in the doctrine of the Apostles, and in the communion of the breaking of the bread, and in the prayers.

{2:43} Fiebat autem omni animæ timor: multa quoque prodigia, et signa per Apostolos in Ierusalem fiebant, et metus erat magnus in universis.
{2:43} And fear developed in every soul. Also, many miracles and signs were accomplished by the Apostles in Jerusalem. And there was a great awe in everyone.

{2:44} Omnes etiam, qui credebant, erant pariter, et habebant omnia communia.
{2:44} And then all who believed were together, and they held all things in common.

{2:45} Possessiones et substantias vendebant, et dividebant illa omnibus, prout cuique opus erat.
{2:45} They were selling their possessions and belongings, and dividing them to all, just as any of them had need.

{2:46} Quotidie quoque perdurantes unanimiter in templo, et frangentes circa domos panem, sumebant cibum cum exultatione, et simplicitate cordis,
{2:46} Also, they continued, daily, to be of one accord in the temple and to break bread among the houses; and they took their meals with exultation and simplicity of heart,

{2:47} collaudantes Deum, et habentes gratiam ad omnem plebem. Dominus autem augebat qui salvi fierent quotidie in idipsum.
{2:47} praising God greatly, and holding favor with all the people. And every day, the Lord increased those who were being saved among them.

[Actus Apostolorum 3]
[Acts of the Apostles 3]

{3:1} Petrus autem, et Ioannes ascendebant in templum ad horam orationis nonam.
{3:1} Now Peter and John went up to the temple at the ninth hour of prayer.

{3:2} Et quidam vir, qui erat claudus ex utero matris suæ, baiulabatur: quem ponebant quotidie ad portam templi, quæ dicitur Speciosa, ut peteret eleemosynam ab introeuntibus in templum.
{3:2} And a certain man, who was lame from his mother’s womb, was being carried in. They would lay him every day at the gate of the temple, which is called the Beautiful, so that he might request alms from those entering into the temple.

{3:3} Is cum vidisset Petrum, et Ioannem incipientes introire in templum, rogabat ut eleemosynam acciperet.
{3:3} And this man, when he had seen Peter and John beginning to enter the temple, was begging, so that he might receive alms.

{3:4} Intuens autem in eum Petrus cum Ioanne, dixit: Respice in nos.
{3:4} Then Peter and John, gazing at him, said, “Look at us.”

{3:5} At ille intendebat in eos, sperans se aliquid accepturum ab eis.
{3:5} And he looked intently at them, hoping that he might receive something from them.

{3:6} Petrus autem dixit: Argentum et aurum non est mihi: quod autem habeo, hoc tibi do: In nomine Iesu Christi Nazareni surge, et ambula.
{3:6} But Peter said: “Silver and gold is not mine. But what I have, I give to you. In the name of Jesus Christ the Nazarene, rise up and walk.”

{3:7} Et apprehensa manu eius dextera, allevavit eum, et protinus consolidatæ sunt bases eius, et plantæ.
{3:7} And taking him by the right hand, he lifted him up. And immediately his legs and feet were strengthened.

{3:8} Et exiliens stetit, et ambulabat: et intravit cum illis in templum ambulans, et exiliens, et laudans Deum.
{3:8} And leaping up, he stood and walked around. And he entered with them into the temple, walking and leaping and praising God.

{3:9} Et vidit omnis populus eum ambulantem, et laudantem Deum.
{3:9} And all the people saw him walking and praising God.

{3:10} Cognoscebant autem illum, quod ipse erat, qui ad eleemosynam sedebat ad Speciosam portam templi: et impleti sunt stupore et extasi in eo, quod contingerat illi.
{3:10} And they recognized him, that he was the same one who was sitting for alms at the Beautiful Gate of the temple. And they were filled with awe and amazement at what had happened to him.

{3:11} Cum teneret autem Petrum, et Ioannem, cucurrit omnis populus ad eos ad porticum, quæ appellatur Salomonis, stupentes.
{3:11} Then, as he held on to Peter and John, all the people ran to them at the portico, which is called Solomon’s, in astonishment.

{3:12} Videns autem Petrus, respondit ad populum: Viri Israelitæ quid miramini in hoc, aut nos quid intuemini, quasi nostra virtute aut potestate fecerimus hunc ambulare?
{3:12} But Peter, seeing this, responded to the people: “Men of Israel, why do you wonder at this? Or why do you stare at us, as if it were by our own strength or power that we caused this man to walk?

{3:13} Deus Abraham, et Deus Isaac, et Deus Iacob, Deus patrum nostrorum glorificavit Filium suum Iesum, quem vos quidem tradidistis, et negastis ante faciem Pilati, iudicante illo dimitti.
{3:13} The God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, has glorified his Son Jesus, whom you, indeed, handed over and denied before the face of Pilate, when he was giving judgment to release him.

{3:14} Vos autem Sanctum, et Iustum negastis, et petistis virum homicidam donari vobis:
{3:14} Then you denied the Holy and Just One, and petitioned for a murderous man to be given to you.

{3:15} Auctorem vero vitæ interfecistis, quem Deus suscitavit a mortuis, cuius nos testes sumus.
{3:15} Truly, it was the Author of Life whom you put to death, whom God raised from the dead, to whom we are witnesses.

{3:16} Et in fide nominis eius, hunc, quem vos vidistis, et nostis, confirmavit nomen eius: et fides, quæ per eum est, dedit integram sanitatem istam in conspectu omnium vestrum.
{3:16} And by faith in his name, this man, whom you have seen and known, has confirmed his name. And faith through him has given this man complete health in the sight of you all.

{3:17} Et nunc fratres scio quia per ignorantiam fecistis, sicut et principes vestri.
{3:17} And now, brothers, I know that you did this through ignorance, just as your leaders also did.

{3:18} Deus autem, quæ prænunciavit per os omnium Prophetarum, pati Christum suum, sic implevit.
{3:18} But in this way God has fulfilled the things that he announced beforehand through the mouth of all the Prophets: that his Christ would suffer.

{3:19} Pœnitemini igitur, et convertimini ut deleantur peccata vestra:
{3:19} Therefore, repent and be converted, so that your sins may be wiped away.

{3:20} ut cum venerint tempora refrigerii a conspectu Domini, et miserit eum, qui prædicatus est vobis, Iesum Christum,
{3:20} And then, when the time of consolation will have arrived from the presence of the Lord, he will send the One who was foretold to you, Jesus Christ,

~ The time of consolation is the time of the Return of Jesus Christ, after the end of the Antichrist’s reign.

{3:21} quem oportet quidem cælum suscipere usque in tempora restitutionis omnium, quæ locutus est Deus per os sanctorum suorum a sæculo Prophetarum.
{3:21} whom heaven certainly must take up, until the time of the restoration of all things, which God has spoken of by the mouth of his holy prophets, from ages past.

~ But then, after Christ’s return, Heaven must certainly take him up again (Second Ascension), until yet another time, the time of the restoration of all things, Judgment Day, after which God makes a new heaven and a new earth. This passage supports the teaching that Christ returns twice: once at the end of the Antichrist’s reign, to establish his kingdom on earth, and again, well over a thousand years later, at the end of the Millennium of peace and holiness, for Judgment and the restoration of all things.

{3:22} Moyses quidem dixit: Quoniam Prophetam suscitabit vobis Dominus Deus vester de fratribus vestris, tamquam me, ipsum audietis iuxta omnia quæcumque locutus fuerit vobis.
{3:22} Indeed, Moses said: ‘For the Lord your God shall raise up a Prophet for you from your brothers, one like me; the same shall you listen to according to everything whatsoever that he shall speak to you.

{3:23} Erit autem: omnis anima, quæ non audierit Prophetam illum, exterminabitur de plebe.
{3:23} And this shall be: every soul who will not listen to that Prophet shall be exterminated from the people.’

{3:24} Et omnes prophetæ a Samuel, et deinceps, qui locuti sunt, annunciaverunt dies istos.
{3:24} And all the prophets who have spoken, from Samuel and thereafter, have announced these days.

{3:25} Vos estis filii prophetarum et testamenti, quod disposuit Deus ad patres nostros, dicens ad Abraham: Et in semine tuo benedicentur omnes familiæ terræ.
{3:25} You are sons of the prophets and of the testament which God has appointed for our fathers, saying to Abraham: ‘And by your offspring all the families of the earth shall be blessed.’

{3:26} Vobis primum Deus suscitans Filium suum, misit eum benedicentem vobis: ut convertat se unusquisque a nequitia sua.
{3:26} God raised up his Son and sent him first to you, to bless you, so that each one may turn himself away from his wickedness.”

[Actus Apostolorum 4]
[Acts of the Apostles 4]

{4:1} Loquentibus autem illis ad populum, supervenerunt sacerdotes, et magistratus templi, et Sadducæi,
{4:1} But while they were speaking to the people, the priests and the magistrate of the temple and the Sadducees overwhelmed them,

{4:2} dolentes quod docerent populum, et annunciarent in Iesu resurrectionem ex mortuis:
{4:2} being grieved that they were teaching the people and announcing in Jesus the resurrection from the dead.

{4:3} et iniecerunt in eos manus, et posuerunt eos in custodiam in crastinum: erat enim iam vespera.
{4:3} And they laid hands on them, and they placed them under guard until the next day. For it was now evening.

{4:4} Multi autem eorum, qui audierant verbum, crediderunt: et factus est numerus virorum quinque millia.
{4:4} But many of those who had heard the word believed. And the number of men became five thousand.

{4:5} Factum est autem in crastinum, ut congregarentur principes eorum, et seniores, et scribæ in Ierusalem,
{4:5} And it happened on the next day that their leaders and elders and scribes gathered together in Jerusalem,

{4:6} et Annas princeps sacerdotum, et Caiphas, et Ioannes, et Alexander, et quotquot erant de genere sacerdotali.
{4:6} including Annas, the high priest, and Caiaphas, and John and Alexander, and as many as were of the priestly family.

{4:7} Et statuentes eos in medio, interrogabant: In qua virtute, aut in quo nomine fecistis hoc vos?
{4:7} And stationing them in the middle, they questioned them: “By what power, or in whose name, have you done this?”

{4:8} Tunc repletus Spiritu Sancto Petrus, dixit ad eos: Principes populi, et seniores audite:
{4:8} Then Peter, filled with the Holy Spirit, said to them: “Leaders of the people and elders, listen.

{4:9} Si nos hodie diiudicamur in benefacto hominis infirmi, in quo iste salvus factus est,
{4:9} If we today are judged by a good deed done to an infirm man, by which he has been made whole,

{4:10} notum sit omnibus vobis, et omni plebi Israel: quia in nomine Domini nostri Iesu Christi Nazareni, quem vos crucifixistis, quem Deus suscitavit a mortuis, in hoc iste astat coram vobis sanus.
{4:10} let it be known to all of you and to all of the people of Israel, that in the name of our Lord Jesus Christ the Nazarene, whom you crucified, whom God has raised from the dead, by him, this man stands before you, healthy.

{4:11} Hic est lapis, qui reprobatus est a vobis ædificantibus, qui factus est in caput anguli:
{4:11} He is the stone, which was rejected by you, the builders, which has become the head of the corner.

{4:12} et non est in alio aliquo salus. Nec enim aliud nomen est sub cælo datum hominibus, in quo oporteat nos salvos fieri.
{4:12} And there is no salvation in any other. For there is no other name under heaven given to men, by which it is necessary for us to be saved.”

{4:13} Videntes autem Petri constantiam, et Ioannis, comperto quod homines essent sine litteris, et idiotæ, admirabantur, et cognoscebant eos quoniam cum Iesu fuerant:
{4:13} Then, seeing the constancy of Peter and John, having verified that they were men without letters or learning, they wondered. And they recognized that they had been with Jesus.

{4:14} hominem quoque videntes stantem cum eis, qui curatus fuerat, nihil poterant contradicere.
{4:14} Also, seeing the man who had been cured standing with them, they were unable to say anything to contradict them.

{4:15} Iusserunt autem eos foras extra concilium secedere: et conferebant ad invicem,
{4:15} But they ordered them to withdraw outside, away from the council, and they conferred among themselves,

{4:16} dicentes: Quid faciemus hominibus istis? quoniam quidem notum signum factum est per eos, omnibus habitantibus Ierusalem: manifestum est, et non possumus negare.
{4:16} saying: “What shall we do to these men? For certainly a public sign has been done through them, before all the inhabitants of Jerusalem. It is manifest, and we cannot deny it.

{4:17} Sed ne amplius divulgetur in populum, comminemur eis, ne ultra loquantur in nomine hoc ulli hominum.
{4:17} But lest it spread further among the people, let us threaten them not to speak anymore in this name to any man.”

{4:18} Et vocantes eos, denunciaverunt ne omnino loquerentur, neque docerent in nomine Iesu.
{4:18} And calling them in, they warned them not to speak or teach at all in the name of Jesus.

{4:19} Petrus vero, et Ioannes respondentes, dixerunt ad eos: Si iustum est in conspectu Dei, vos potius audire quam Deum, iudicate.
{4:19} Yet truly, Peter and John said in response to them: “Judge whether it is just in the sight of God to listen to you, rather than to God.

{4:20} Non enim possumus quæ vidimus et audivimus non loqui.
{4:20} For we are unable to refrain from speaking the things that we have seen and heard.”

~ This double negative in the Latin translates awkwardly if it is translated too literally.

{4:21} At illi comminantes dimiserunt eos: non invenientes quomodo punirent eos propter populum, quia omnes clarificabant id, quod factum fuerat in eo quod acciderat.
{4:21} But they, threatening them, sent them away, having not found a way that they might punish them because of the people. For all were glorifying the things that had been done in these events.

{4:22} Annorum enim erat amplius quadraginta homo, in quo factum fuerat signum istud sanitatis.
{4:22} For the man in whom this sign of a cure had been accomplished was more than forty years old.

{4:23} Dimissi autem venerunt ad suos: et annunciaverunt eis quanta ad eos principes sacerdotum, et seniores dixissent.
{4:23} Then, having been released, they went to their own, and they reported in full what the leaders of the priests and the elders had said to them.

{4:24} Qui cum audissent, unanimiter levaverunt vocem ad Deum, et dixerunt: Domine, tu es qui fecisti cælum, et terram, mare, et omnia, quæ in eis sunt:
{4:24} And when they had heard it, with one accord, they lifted up their voice to God, and they said: “Lord, you are the One who made heaven and earth, the sea and all that is in them,

{4:25} qui Spiritu Sancto per os patris nostri David, pueri tui, dixisti: Quare fremuerunt Gentes, et populi meditati sunt inania?
{4:25} who, by the Holy Spirit, through the mouth of our father David, your servant, said: ‘Why have the Gentiles been seething, and why have the people been pondering nonsense?

{4:26} Astiterunt reges terræ, et principes convenerunt in unum adversus Dominum, et adversus Christum eius.
{4:26} The kings of the earth have stood up, and the leaders have joined together as one, against the Lord and against his Christ.’

{4:27} Convenerunt enim vere in civitate ista adversus sanctum puerum tuum Iesum, quem unxisti, Herodes, et Pontius Pilatus, cum Gentibus, et populis Israel,
{4:27} For truly Herod and Pontius Pilate, with the Gentiles and the people of Israel, joined together in this city against your holy servant Jesus, whom you anointed

{4:28} facere quæ manus tua, et consilium tuum decreverunt fieri.
{4:28} to do what your hand and your counsel had decreed would be done.

{4:29} Et nunc Domine respice in minas eorum, et da servis tuis cum omni fiducia loqui verbum tuum,
{4:29} And now, O Lord, look upon their threats, and grant to your servants that they may speak your word with all confidence,

{4:30} in eo quod manum tuam extendas ad sanitates, et signa, et prodigia fieri per nomen sancti Filii tui Iesu.
{4:30} by extending your hand in cures and signs and miracles, to be done through the name of your holy Son, Jesus.”

{4:31} Et cum orassent, motus est locus, in quo erant congregati: et repleti sunt omnes Spiritu Sancto, et loquebantur verbum Dei cum fiducia.
{4:31} And when they had prayed, the place in which they were gathered was moved. And they were all filled with the Holy Spirit. And they were speaking the Word of God with confidence.

{4:32} Multitudinis autem credentium erat cor unum, et anima una: nec quisquam eorum, quæ possidebat, aliquid suum esse dicebat, sed erant illis omnia communia.
{4:32} Then the multitude of believers were of one heart and one soul. Neither did anyone say that any of the things that he possessed were his own, but all things were common to them.

{4:33} Et virtute magna reddebant Apostoli testimonium Resurrectionis Iesu Christi Domini nostri: et gratia magna erat in omnibus illis.
{4:33} And with great power, the Apostles were rendering testimony to the Resurrection of Jesus Christ our Lord. And great grace was in them all.

{4:34} Neque enim quisquam egens erat inter illos. Quotquot enim possessores agrorum, aut domorum erant vendentes afferebant pretia eorum, quæ vendebant,
{4:34} And neither was anyone among them in need. For as many as were owners of fields or houses, selling these, were bringing the proceeds of the things that they were selling,

{4:35} et ponebant ante pedes Apostolorum. Dividebatur autem singulis prout cuique opus erat.
{4:35} and were placing it before the feet of the Apostles. Then it was divided to each one, just as he had need.

{4:36} Ioseph autem, qui cognominatus est Barnabas ab Apostolis, (quod est interpretatum filius consolationis) Levites, Cyprius genere,
{4:36} Now Joseph, who the Apostles surnamed Barnabas (which is translated as ‘son of consolation’), who was a Levite of Cyprian descent,

{4:37} cum haberet agrum, vendidit eum, et attulit pretium, et posuit ante pedes Apostolorum.
{4:37} since he had land, he sold it, and he brought the proceeds and placed these at the feet of the Apostles.

[Actus Apostolorum 5]
[Acts of the Apostles 5]

{5:1} Vir autem quidam nomine Ananias, cum Saphira uxore suo vendidit agrum,
{5:1} But a certain man named Ananias, with his wife Sapphira, sold a field,

{5:2} et fraudavit de pretio agri, conscia uxore sua: et afferens partem quamdam, ad pedes Apostolorum posuit.
{5:2} and he was deceitful about the price of the field, with his wife’s consent. And bringing only part of it, he placed it at the feet of the Apostles.

{5:3} Dixit autem Petrus: Anania, cur tentavit Satanas cor tuum, mentiri te Spiritui Sancto, et fraudare de pretio agri?
{5:3} But Peter said: “Ananias, why has Satan tempted your heart, so that you would lie to the Holy Spirit and be deceitful about the price of the land?

{5:4} Nonne manens tibi manebat, et venundatum in tua erat potestate? Quare posuisti in corde tuo hanc rem? Non es mentitus hominibus, sed Deo.
{5:4} Did it not belong to you while you retained it? And having sold it, was it not in your power? Why have you set this thing in your heart? You have not lied to men, but to God!”

{5:5} Audiens autem Ananias hæc verba, cecidit, et expiravit. Et factus est timor magnus super omnes, qui audierunt.
{5:5} Then Ananias, upon hearing these words, fell down and expired. And a great fear overwhelmed all who heard of it.

{5:6} Surgentes autem iuvenes amoverunt eum, et efferentes sepelierunt.
{5:6} And the young men rose up and removed him; and carrying him out, they buried him.

{5:7} Factum est autem quasi horarum trium spatium, et uxor ipsius, nesciens quod factum fuerat, introivit.
{5:7} Then about the space of three hours passed, and his wife entered, not knowing what had happened.

{5:8} Dixit autem ei Petrus: Dic mihi mulier, si tanti agrum vendidistis? At illa dixit: Etiam tanti.
{5:8} And Peter said to her, “Tell me, woman, if you sold the field for this amount?” And she said, “Yes, for that amount.”

{5:9} Petrus autem ad eam: Quid utique convenit vobis tentare Spiritum Domini? Ecce pedes eorum, qui sepelierunt virum tuum ad ostium, et efferent te.
{5:9} And Peter said to her: “Why have you agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out!”

{5:10} Confestim cecidit ante pedes eius, et expiravit. Intrantes autem iuvenes invenerunt illam mortuam: et extulerunt, et sepelierunt ad virum suum.
{5:10} Immediately, she fell down before his feet and expired. Then the young men entered and found her dead. And they carried her out and buried her next to her husband.

{5:11} Et factus est timor magnus in universa Ecclesia, et in omnes, qui audierunt hæc.
{5:11} And a great fear came over the entire Church and over all who heard these things.

{5:12} Per manus autem Apostolorum fiebant signa, et prodigia multa in plebe. Et erant unanimiter omnes in porticu Salomonis.
{5:12} And through the hands of the Apostles many signs and wonders were accomplished among the people. And they all met with one accord at Solomon’s portico.

{5:13} Ceterorum autem nemo audebat se coniungere illis: sed magnificabat eos populus.
{5:13} And among the others, no one dared to join himself to them. But the people magnified them.

{5:14} Magis autem augebatur credentium in Domino multitudo virorum, ac mulierum,
{5:14} Now the multitude of men and women who believed in the Lord was ever increasing,

{5:15} ita ut in plateas eiicerent infirmos, et ponerent in lectulis et grabatis, ut, veniente Petro, saltem umbra illius obumbraret quemquam illorum, et liberarentur ab infirmitatibus suis.
{5:15} so much so that they laid the infirm in the streets, placing them on beds and stretchers, so that, as Peter arrived, at least his shadow might fall upon any one of them, and they would be freed from their infirmities.

{5:16} Concurrebat autem et multitudo vicinarum civitatum Ierusalem, afferentes ægros, et vexatos a spiritibus immundis: qui curabantur omnes.
{5:16} But a multitude also hurried to Jerusalem from the neighboring cities, carrying the sick and those troubled by unclean spirits, who were all healed.

{5:17} Exurgens autem princeps sacerdotum, et omnes, qui cum illo erant, (quæ est hæresis Sadducæorum) repleti sunt zelo:
{5:17} Then the high priest and all those who were with him, that is, the heretical sect of the Sadducees, rose up and were filled with jealousy.

~ Notice that the Pharisees have now lost power, and the Sadducees are the ones who are associated with the high priest and are influential with him. The Sadducees were heretical because they did not believe in Angels, nor in fallen angels, nor in the Resurrection. The Pharisees probably lost power due to their actions against Jesus, whereby they pressured Pilate to allow him to be put to death, even though he was innocent.

{5:18} et iniecerunt manus in Apostolos, et posuerunt eos in custodia publica.
{5:18} And they laid hands on the Apostles, and they placed them in the common prison.

{5:19} Angelus autem Domini per noctem aperiens ianuas carceris, et educens eos, dixit:
{5:19} But in the night, an Angel of the Lord opened the doors of the prison and led them out, saying,

{5:20} Ite, et stantes loquimini in templo plebi omnia verba vitæ huius.
{5:20} “Go and stand in the temple, speaking to the people all these words of life.”

{5:21} Qui cum audissent, intraverunt diluculo in templum, et docebant. Adveniens autem princeps sacerdotum, et qui cum eo erant, convocaverunt concilium, et omnes seniores filiorum Israel: et miserunt ad carcerem ut adducerentur.
{5:21} And when they had heard this, they entered the temple at first light, and they were teaching. Then the high priest, and those who were with him, approached, and they called together the council and all the elders of the sons of Israel. And they sent to the prison to have them brought.

{5:22} Cum autem venissent ministri, et aperto carcere non invenissent illos, reversi nunciaverunt,
{5:22} But when the attendants had arrived, and, upon opening the prison, had not found them, they returned and reported to them,

{5:23} dicentes: Carcerem quidem invenimus clausum cum omni diligentia, et custodes stantes ante ianuas: aperientes autem neminem intus invenimus.
{5:23} saying: “We found the prison certainly locked up with all diligence, and the guards standing before the door. But upon opening it, we found no one within.”

{5:24} Ut autem audierunt hos sermones magistratus templi, et principes sacerdotum ambigebant de illis quidnam fieret.
{5:24} Then, when the magistrate of the temple and the chief priests heard these words, they were uncertain about them, as to what should happen.

{5:25} Adveniens autem quidam nunciavit eis: Quia ecce viri, quos posuistis in carcerem, sunt in templo stantes, et docentes populum.
{5:25} But someone arrived and reported to them, “Behold, the men whom you placed in prison are in the temple, standing and teaching the people.”

{5:26} Tunc abiit magistratus cum ministris, et adduxit illos sine vi: timebant enim populum ne lapidarentur.
{5:26} Then the magistrate, with the attendants, went and brought them without force. For they were afraid of the people, lest they be stoned.

{5:27} Et cum adduxissent illos, statuerunt in concilio: Et interrogavit eos princeps sacerdotum,
{5:27} And when they had brought them, they stood them before the council. And the high priest questioned them,

{5:28} dicens: Præcipiendo præcepimus vobis ne doceretis in nomine isto: et ecce replestis Ierusalem doctrina vestra: et vultis inducere super nos sanguinem hominis istius.
{5:28} and said: “We strongly order you not to teach in this name. For behold, you have filled Jerusalem with your doctrine, and you wish to bring the blood of this man upon us.”

~ The repetition of the verb intensifies its meaning.

{5:29} Respondens autem Petrus, et Apostoli, dixerunt: Obedire oportet Deo magis, quam hominibus.
{5:29} But Peter and the Apostles responded by saying: “It is necessary to obey God, more so than men.

{5:30} Deus patrum nostrorum suscitavit Iesum, quem vos interemistis, suspendentes in ligno.
{5:30} The God of our fathers has raised up Jesus, whom you put to death by hanging him on a tree.

{5:31} Hunc Principem, et Salvatorem Deus exaltavit dextera sua ad dandam pœnitentiam Israeli, et remissionem peccatorum.
{5:31} It is he whom God has exalted at his right hand as Ruler and Savior, so as to offer repentance and the remission of sins to Israel.

{5:32} Et nos sumus testes horum verborum, et Spiritus Sanctus, quem dedit Deus omnibus obedientibus sibi.
{5:32} And we are witnesses of these things, with the Holy Spirit, whom God has given to all who are obedient to him.”

~ The Holy Spirit and sanctifying grace are not given only to those who are formally baptized, but those who are obedient to the will of God can also receive sanctifying grace in a non-formal baptism.

{5:33} Hæc cum audissent, dissecabantur, et cogitabant interficere illos.
{5:33} When they had heard these things, they were deeply wounded, and they were planning to put them to death.

{5:34} Surgens autem quidam in concilio Pharisæus, nomine Gamaliel, legisdoctor honorabilis universæ plebi, iussit foras ad breve homines fieri.
{5:34} But someone in the council, a Pharisee named Gamaliel, a teacher of the law honored by all the people, rose up and ordered the men to be put outside briefly.

{5:35} Dixitque ad illos: Viri Israelitæ attendite vobis super hominibus istis quid acturi sitis.
{5:35} And he said to them: “Men of Israel, you should be careful in your intentions about these men.

{5:36} Ante hos enim dies extitit Theodas, dicens se esse aliquem, cui consensit numerus virorum circiter quadringentorum: qui occisus est: et omnes, qui credebant ei, dissipati sunt, et redacti ad nihilum.
{5:36} For before these days, Theudas stepped forward, asserting himself to be someone, and a number of men, about four hundred, joined with him. But he was killed, and all who believed in him were scattered, and they were reduced to nothing.

{5:37} Post hunc extitit Iudas Galilæus in diebus professionis, et avertit populum post se, et ipse periit: et omnes, quotquot consenserunt ei, dispersi sunt.
{5:37} After this one, Judas the Galilean stepped forward, in the days of the enrollment, and he turned the people toward himself. But he also perished, and all of them, as many as had joined with him, were dispersed.

{5:38} Et nunc itaque dico vobis, discedite ab hominibus istis, et sinite illos: quoniam si est ex hominibus consilium hoc, aut opus, dissolvetur:
{5:38} And now therefore, I say to you, withdraw from these men and leave them alone. For if this counsel or work is of men, it will be broken.

{5:39} si vero ex Deo est, non poteritis dissolvere illud, ne forte et Deo repugnare inveniamini. Consenserunt autem illi.
{5:39} Yet truly, if it is of God, you will not be able to break it, and perhaps you might be found to have fought against God.” And they agreed with him.

{5:40} Et convocantes Apostolos, cæsis denunciaverunt ne omnino loquerentur in nomine Iesu, et dimiserunt eos.
{5:40} And calling in the Apostles, having beaten them, they warned them not to speak at all in the name of Jesus. And they dismissed them.

{5:41} Et illi quidem ibant gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Iesu contumeliam pati.
{5:41} And indeed, they went forth from the presence of the council, rejoicing that they were considered worthy to suffer insult on behalf of the name of Jesus.

{5:42} Omni autem die non cessabant in templo, et circa domos docentes, et evangelizantes Christum Iesum.
{5:42} And every day, in the temple and among the houses, they did not cease to teach and to evangelize Christ Jesus.

[Actus Apostolorum 6]
[Acts of the Apostles 6]

{6:1} In diebus illis, crescente numero discipulorum, factum est murmur Græcorum adversus Hebræos, eo quod despicerentur in ministerio quotidiano viduæ eorum.
{6:1} In those days, as the number of disciples was increasing, there occurred a murmuring of the Greeks against the Hebrews, because their widows were treated with disdain in the daily ministration.

{6:2} Convocantes autem duodecim multitudinem discipulorum dixerunt: Non est æquum nos derelinquere verbum Dei, et ministrare mensis.
{6:2} And so the twelve, calling together the multitude of the disciples, said: “It is not fair for us to leave behind the Word of God to serve at tables also.

{6:3} Considerate ergo fratres, viros ex vobis boni testimonii septem, plenos Spiritu Sancto, et sapientia, quos constituamus super hoc opus.
{6:3} Therefore, brothers, search among yourselves for seven men of good testimony, filled with the Holy Spirit and with wisdom, whom we may appoint over this work.

{6:4} Nos vero orationi, et ministerio verbi instantes erimus.
{6:4} Yet truly, we will be continually in prayer and in the ministry of the Word.”

{6:5} Et placuit sermo coram omni multitudine. Et elegerunt Stephanum, virum plenum fide, et Spiritu Sancto, et Philippum, et Prochorum, et Nicanorem, et Timonem, et Parmenam, et Nicolaum advenam Antiochenum.
{6:5} And the plan pleased the entire multitude. And they chose Stephen, a man filled with faith and with the Holy Spirit, and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas, a new arrival from Antioch.

~ It is this Nicolas whom the Nicolaitans claim was the inspiration for their heretical group, but he himself was never a member, nor the founder, of the group, nor did he teach their heresies.

{6:6} Hos statuerunt ante conspectum Apostolorum: et orantes imposuerunt eis manus.
{6:6} These they set before the sight of the Apostles, and while praying, they imposed hands on them.

{6:7} Et verbum Domini crescebat, et multiplicabatur numerus discipulorum in Ierusalem valde: multa etiam turba sacerdotum obediebat fidei.
{6:7} And the Word of the Lord was increasing, and the number of disciples in Jerusalem was multiplied exceedingly. And even a large group of the priests were obedient to the faith.

{6:8} Stephanus autem plenus gratia, et fortitudine faciebat prodigia, et signa magna in populo.
{6:8} Then Stephen, filled with grace and fortitude, wrought great signs and miracles among the people.

{6:9} Surrexerunt autem quidam de synagoga, quæ appellatur Libertinorum, et Cyrenensium, et Alexandrinorum, et eorum qui erant a Cilicia, et Asia, disputantes cum Stephano:
{6:9} But certain ones, from the synagogue of the so-called Libertines, and of the Cyrenians, and of the Alexandrians, and of those who were from Cilicia and Asia rose up and were disputing with Stephen.

{6:10} et non poterant resistere sapientiæ, et Spiritui, qui loquebatur.
{6:10} But they were not able to resist the wisdom and the Spirit with which he was speaking.

{6:11} Tunc summiserunt viros, qui dicerent se audivisse eum dicentem verba blasphemiæ in Moysen, et in Deum.
{6:11} Then they suborned men who were to claim that they had heard him speaking words of blasphemy against Moses and against God.

{6:12} Commoverunt itaque plebem, et seniores, et scribas: et concurrentes rapuerunt eum, et adduxerunt in concilium,
{6:12} And thus did they stir up the people and the elders and the scribes. And hurrying together, they seized him and brought him to the council.

{6:13} et statuerunt falsos testes, qui dicerent: Homo iste non cessat loqui verba adversus locum sanctum, et legem.
{6:13} And they set up false witnesses, who said: “This man does not cease to speak words against the holy place and the law.

{6:14} Audivimus enim eum dicentem: quoniam Iesus Nazarenus hic, destruet locum istum, et mutabit traditiones, quas tradidit nobis Moyses.
{6:14} For we have heard him saying that this Jesus the Nazarene will destroy this place and will change the traditions, which Moses handed down to us.”

{6:15} Et intuentes eum omnes, qui sedebant in concilio, viderunt faciem eius tamquam faciem Angeli.
{6:15} And all those who were sitting in the council, gazing at him, saw his face, as if it had become the face of an Angel.

[Actus Apostolorum 7]
[Acts of the Apostles 7]

{7:1} Dixit autem princeps sacerdotum: Si hæc ita se habent?
{7:1} Then the high priest said, “Are these things so?”

{7:2} Qui ait: Viri fratres, et patres audite: Deus gloriæ apparuit patri nostro Abrahæ cum esset in Mesopotamia, prius quam moraretur in Charan.
{7:2} And Stephen said: “Noble brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he stayed in Haran.

{7:3} Et dixit ad illum: Exi de terra tua, et de cognatione tua, et veni in terram, quam monstravero tibi.
{7:3} And God said to him, ‘Depart from your country and from your kindred, and go into the land that I will show to you.’

{7:4} Tunc exiit de terra Chaldæorum, et habitavit in Charan. Et inde, postquam mortuus est pater eius, transtulit illum in terram istam, in qua nunc vos habitatis.
{7:4} Then he went away from the land of the Chaldeans, and he lived at Haran. And later, after his father was dead, God brought him into this land, in which you now dwell.

{7:5} Et non dedit illi hereditatem in ea, nec passum pedis: sed repromisit dare illi eam in possessionem, et semini eius post ipsum, cum non haberet filium.
{7:5} And he gave him no inheritance in it, not even the space of one step. But he promised to give it to him as a possession, and to his offspring after him, though he did not have a son.

{7:6} Locutus est autem ei Deus: Quia erit semen eius accola in terra aliena, et servituti eos subiicient, et male tractabunt eos annis quadringentis:
{7:6} Then God told him that his offspring would be a settler in a foreign land, and that they would subjugate them, and treat them badly, for four hundred years.

{7:7} et gentem cui servierint, iudicabo ego, dixit Dominus. Et post hæc exibunt, et servient mihi in loco isto.
{7:7} ‘And the nation whom they will serve, I will judge,’ said the Lord. ‘And after these things, they shall depart and shall serve me in this place.’

{7:8} Et dedit illi testamentum circumcisionis: et sic genuit Isaac, et circumcidit eum die octavo: et Isaac, Iacob: et Iacob, duodecim Patriarchas.
{7:8} And he gave him the covenant of circumcision. And so he conceived Isaac and circumcised him on the eighth day. And Isaac conceived Jacob, and Jacob, the twelve Patriarchs.

{7:9} Et Patriarchæ æmulantes, Ioseph vendiderunt in Ægyptum. Et erat Deus cum eo:
{7:9} And the Patriarchs, being jealous, sold Joseph into Egypt. But God was with him.

{7:10} et eripuit eum ex omnibus tribulationibus eius: et dedit ei gratiam, et sapientiam in conspectu Pharaonis regis Ægypti, et constituit eum præpositum super Ægyptum, et super omnem domum suam.
{7:10} And he rescued him from all his tribulations. And he gave him grace and wisdom in the sight of Pharaoh, the king of Egypt. And he appointed him as governor over Egypt and over all his house.

{7:11} Venit autem fames in universam Ægyptum, et Chanaan, et tribulatio magna: et non inveniebant cibos patres nostri.
{7:11} Then a famine occurred in all of Egypt and Canaan, and a great tribulation. And our fathers did not find food.

~ Famines are associated with both the first and second parts of the tribulation.

{7:12} Cum audisset autem Iacob esse frumentum in Ægypto: misit patres nostros primum:
{7:12} But when Jacob had heard that there was grain in Egypt, he sent our fathers first.

{7:13} et in secundo cognitus est Ioseph a fratribus suis, et manifestatum est Pharaoni genus eius.
{7:13} And on the second occasion, Joseph was recognized by his brothers, and his ancestry was made manifest to Pharaoh.

{7:14} Mittens autem Ioseph accersivit Iacob patrem suum, et omnem cognationem suam in animabus septuagintaquinque.
{7:14} Then Joseph sent for and brought his father Jacob, with all his kindred, seventy-five souls.

{7:15} Et descendit Iacob in Ægyptum, et defunctus est ipse, et patres nostri.
{7:15} And Jacob descended into Egypt, and he passed away, and so did our fathers.

{7:16} Et translati sunt in Sichem, et positi sunt in sepulchro, quod emit Abraham pretio argenti a filiis Hemor filii Sichem.
{7:16} And they crossed over into Shechem, and they were placed in the sepulcher which Abraham bought for a sum of money from the sons of Hamor, the son of Shechem.

{7:17} Cum autem appropinquaret tempus promissionis, quam confessus erat Deus Abrahæ, crevit populus, et multiplicatus est in Ægypto,
{7:17} And when the time of the Promise that God had revealed to Abraham drew near, the people increased and were multiplied in Egypt,

{7:18} quoadusque surrexit alius rex in Ægypto, qui non sciebat Ioseph.
{7:18} even until another king, who did not know Joseph, rose up in Egypt.

{7:19} Hic circumveniens genus nostrum, afflixit patres nostros ut exponerent infantes suos ne vivificarentur.
{7:19} This one, encompassing our kindred, afflicted our fathers, so that they would expose their infants, lest they be kept alive.

{7:20} Eodem tempore natus est Moyses et fuit gratus Deo, qui nutritus est tribus mensibus in domo patris sui.
{7:20} In the same time, Moses was born. And he was in the grace of God, and he was nourished for three months in the house of his father.

{7:21} Exposito autem illo, sustulit eum filia Pharaonis, et nutrivit eum sibi in filium.
{7:21} Then, having been abandoned, the daughter of Pharaoh took him in, and she raised him as her own son.

{7:22} Et eruditus est Moyses omni sapientia Ægyptiorum, et erat potens in verbis, et in operibus suis.
{7:22} And Moses was instructed in all the wisdom of the Egyptians. And he was mighty in his words and in his deeds.

{7:23} Cum autem impleretur ei quadraginta annorum tempus, ascendit in cor eius ut visitaret fratres suos filios Israel.
{7:23} But when forty years of age were completed in him, it rose up in his heart that he should visit his brothers, the sons of Israel.

{7:24} Et cum vidisset quendam iniuriam patientem, vindicavit illum: et fecit ultionem ei, qui iniuriam sustinebat, percusso Ægyptio.
{7:24} And when he had seen a certain one suffering injury, he defended him. And striking the Egyptian, he wrought a retribution for him who was enduring the injury.

{7:25} Existimabat autem intelligere fratres, quoniam Deus per manum ipsius daret salutem illis: at illi non intellexerunt.
{7:25} Now he supposed that his brothers would understand that God would grant them salvation through his hand. But they did not understand it.

{7:26} Sequenti vero die apparuit illis litigantibus: et reconciliabat eos in pace, dicens: Viri, fratres estis, ut quid nocetis alterutrum?
{7:26} So truly, on the following day, he appeared before those who were arguing, and he would have reconciled them in peace, saying, ‘Men, you are brothers. So why would you harm one another?’

{7:27} Qui autem iniuriam faciebat proximo, repulit eum, dicens: Quis te constituit principem, et iudicem super nos?
{7:27} But he who was causing the injury to his neighbor rejected him, saying: ‘Who has appointed you as leader and judge over us?

{7:28} Numquid interficere me tu vis, quemadmodum interfecisti heri Ægyptium?
{7:28} Could it be that you want to kill me, in the same way that you killed the Egyptian yesterday?’

{7:29} Fugit autem Moyses in verbo isto: et factus est advena in terra Madian, ubi generavit filios duos.
{7:29} Then, at this word, Moses fled. And he became a foreigner in the land of Midian, where he produced two sons.

{7:30} Et expletis annis quadraginta, apparuit illi in deserto montis Sina Angelus in igne flammæ rubi.
{7:30} And when forty years were completed, there appeared to him, in the desert of Mount Sinai, an Angel, in a flame of fire in a bush.

~ Good Angels often have a role in miraculous signs and wonders, therefore, the assertion that a true miracle is something that is done by God alone is not correct. God often chooses to give true miracles through both the use of His power and through the use of His holy Angels.

{7:31} Moyses autem videns, admiratus est visum. Et accedente illo ut consideraret, facta est ad eum vox Domini, dicens:
{7:31} And upon seeing this, Moses was amazed at the sight. And as he drew near in order to gaze at it, the voice of the Lord came to him, saying:

{7:32} Ego sum Deus patrum tuorum, Deus Abraham, Deus Isaac, et Deus Iacob. Tremefactus autem Moyses, non audebat considerare.
{7:32} ‘I am the God of your fathers: the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses, being made to tremble, did not dare to look.

{7:33} Dixit autem illi Dominus: Solve calceamentum pedum tuorum: locus enim in quo stas, terra sancta est.
{7:33} But the Lord said to him: ‘Loosen the shoes from your feet. For the place in which you stand is holy ground.

{7:34} Videns vidi afflictionem populi mei, qui est in Ægypto, et gemitum eorum audivi, et descendi liberare eos. Et nunc veni, et mittam te in Ægyptum.
{7:34} Certainly, I have seen the affliction of my people who are in Egypt, and I have heard their groaning. And so, I am coming down to free them. And now, go forth and I will send you into Egypt.’

~ The repetition of the verb intensified the meaning; it is not necessary to repeat the verb in the translation, but rather this intensification can be expressed in other ways.

{7:35} Hunc Moysen, quem negaverunt, dicentes: Quis te constituit principem et iudicem? Hunc Deus principem et redemptorem misit, cum manu Angeli, qui apparuit illi in rubo.
{7:35} This Moses, whom they rejected by saying, ‘Who has appointed you as leader and judge?’ is the one God sent to be leader and redeemer, by the hand of the Angel who appeared to him in the bush.

{7:36} Hic eduxit illos faciens prodigia, et signa in terra Ægypti, et in rubro mari, et in deserto annis quadraginta.
{7:36} This man led them out, accomplishing signs and wonders in the land of Egypt, and at the Red Sea, and in the desert, for forty years.

{7:37} Hic est Moyses, qui dixit filiis Israel: Prophetam suscitabit vobis Deus de fratribus vestris, tamquam me, ipsum audietis.
{7:37} This is Moses, who said to the sons of Israel: ‘God will raise up for you a prophet like me from your own brothers. You shall listen to him.’

{7:38} Hic est, qui fuit in Ecclesia in solitudine cum Angelo, qui loquebatur ei in monte Sina, et cum patribus nostris: qui accepit verba vitæ dare nobis.
{7:38} This is he who was in the Church in the wilderness, with the Angel who was speaking to him on Mount Sinai, and with our fathers. It is he who received the words of life to give to us.

~ The assembly of the Israelites in the desert was a foreshadowing of the Catholic Christian Church, and was itself a kind of Church.

{7:39} Cui noluerunt obedire patres nostri: sed repulerunt, et aversi sunt cordibus suis in Ægyptum,
{7:39} It is he whom our fathers were not willing to obey. Instead, they rejected him, and in their hearts they turned away toward Egypt,

{7:40} dicentes ad Aaron: Fac nobis deos, qui præcedant nos: Moyses enim hic, qui eduxit nos de terra Ægypti, nescimus quid factum sit ei.
{7:40} saying to Aaron: ‘Make gods for us, which may go before us. For this Moses, who led us away from the land of Egypt, we do not know what has happened to him.’

{7:41} Et vitulum fecerunt in diebus illis, et obtulerunt hostiam simulachro, et lætabantur in operibus manuum suarum.
{7:41} And so they fashioned a calf in those days, and they offered sacrifices to an idol, and they rejoiced in the works of their own hands.

{7:42} Convertit autem Deus, et tradidit eos servire militiæ cæli, sicut scriptum est in Libro Prophetarum: Numquid victimas, et hostias obtulistis mihi annis quadraginta in deserto, domus Israel?
{7:42} Then God turned, and he handed them over, to subservience to the armies of heaven, just as it was written in the Book of the Prophets: ‘Did you not offer victims and sacrifices to me for forty years in the desert, O house of Israel?

{7:43} Et suscepistis tabernaculum Moloch, et sidus dei vestri Rempham, figuras, quas fecistis, adorare eas. Et transferam vos trans Babylonem.
{7:43} And yet you took up for yourselves the tabernacle of Moloch and the star of your god Rephan, figures which you yourselves formed in order to adore them. And so I will carry you away, beyond Babylon.’

{7:44} Tabernaculum testimonii fui cum patribus nostris in deserto, sicut disposuit illis Deus, loquens ad Moysen, ut faceret illud secundum formam, quam viderat.
{7:44} The tabernacle of the testimony was with our fathers in the desert, just as God ordained for them, speaking to Moses, so that he would make it according to the form that he had seen.

{7:45} Quod et induxerunt, suscipientes patres nostri cum Iesu in possessionem Gentium, quas expulit Deus a facie patrum nostrorum, usque in diebus David,
{7:45} But our fathers, receiving it, also brought it, with Joshua, into the land of the Gentiles, whom God expelled before the face of our fathers, even until the days of David,

{7:46} qui invenit gratiam ante Deum, et petiit ut inveniret tabernaculum Deo Iacob.
{7:46} who found grace before God and who asked that he might obtain a tabernacle for the God of Jacob.

{7:47} Salomon autem ædificavit illi domum.
{7:47} But it was Solomon who built a house for him.

{7:48} Sed non Excelsus in manufactis habitat, sicut Propheta dicit:
{7:48} Yet the Most High does not live in houses built by hands, just as he said through the prophet:

{7:49} Cælum mihi sedes est: terra autem scabellum pedum meorum. Quam domum ædificabitis mihi, dicit Dominus? Aut quis locus requietionis meæ est?
{7:49} ‘Heaven is my throne, and the earth is my footstool. What kind of house would you build for me? says the Lord. And which is my resting place?

{7:50} Nonne manus mea fecit hæc omnia?
{7:50} Has not my hand made all these things?’

{7:51} Dura cervice, et incircumcisis cordibus, et auribus, vos semper Spiritui Sancto resistitis, sicut Patres vestri, ita et vos.
{7:51} Stiff-necked and uncircumcised in heart and ears, you ever resist the Holy Spirit. Just as your fathers did, so also do you do.

{7:52} Quem Prophetarum non sunt persecuti patres vestri? Et occiderunt eos, qui prænunciabant de adventu Iusti, cuius vos nunc proditores, et homicidæ fuistis:
{7:52} Which of the Prophets have your fathers not persecuted? And they killed those who foretold the advent of the Just One. And you have now become the betrayers and murderers of him.

{7:53} qui accepistis legem in dispositione Angelorum, et non custodistis.
{7:53} You received the law by the actions of Angels, and yet you have not kept it.”

{7:54} Audientes autem hæc dissecabantur cordibus suis, et stridebant dentibus in eum.
{7:54} Then, upon hearing these things, they were deeply wounded in their hearts, and they gnashed their teeth at him.

{7:55} Cum autem esset plenus Spiritu Sancto, intendens in cælum, vidit gloriam Dei, et Iesum stantem a dextris Dei. Et ait: Ecce video cælos apertos, et Filium hominis stantem a dextris Dei.
{7:55} But he, being filled with the Holy Spirit, and gazing intently toward heaven, saw the glory of God and Jesus standing at the right hand of God. And he said, “Behold, I see the heavens opened, and the Son of man standing at the right hand of God.”

{7:56} Exclamantes autem voce magna continuerunt aures suas, et impetum fecerunt unanimiter in eum.
{7:56} Then they, crying out with a loud voice, blocked their ears and, with one accord, rushed violently toward him.

{7:57} Et eiicientes eum extra civitatem lapidabant: et testes deposuerunt vestimenta sua secus pedes adolescentis, qui vocabatur Saulus.
{7:57} And driving him out, beyond the city, they stoned him. And witnesses placed their garments beside the feet of a youth, who was called Saul.

{7:58} Et lapidabant Stephanum invocantem, et dicentem: Domine Iesu suscipe spiritum meum.
{7:58} And as they were stoning Stephen, he called out and said, “Lord Jesus, receive my spirit.”

{7:59} Positis autem genibus, clamavit voce magna, dicens: Domine ne statuas illis hoc peccatum. Et cum hoc dixisset, obdormivit in Domino. Saulus autem erat consentiens neci eius.
{7:59} Then, having been brought to his knees, he cried out with a loud voice, saying, “Lord, do not hold this sin against them.” And when he had said this, he fell asleep in the Lord. And Saul was consenting to his murder.

[Actus Apostolorum 8]
[Acts of the Apostles 8]

{8:1} Facta est autem in illa die persecutio magna in Ecclesia, quæ erat Ierosolymis, et omnes dispersi sunt per regiones Iudææ, et Samariæ præter Apostolos.
{8:1} Now in those days, there occurred a great persecution against the Church at Jerusalem. And they were all dispersed throughout the regions of Judea and Samaria, except the Apostles.

{8:2} Curaverunt autem Stephanum viri timorati, et fecerunt planctum magnum super eum.
{8:2} But God-fearing men arranged for Stephen’s funeral, and they made a great mourning over him.

{8:3} Saulus autem devastabat Ecclesiam per domos intrans, et trahens viros, ac mulieres, tradebat in custodiam.
{8:3} Then Saul was laying waste to the Church by entering throughout the houses, and dragging away men and women, and committing them to prison.

{8:4} Igitur qui dispersi erant pertransibant, evangelizantes verbum Dei.
{8:4} Therefore, those who had been dispersed were traveling around, evangelizing the Word of God.

{8:5} Philippus autem descendens in civitatem Samariæ, prædicabant illis Christum.
{8:5} Now Philip, descending to a city of Samaria, was preaching Christ to them.

{8:6} Intendebant autem turbæ his, quæ a Philippo dicebantur unanimiter audientes, et videntes signa quæ faciebat.
{8:6} And the crowd was listening intently and with one accord to those things which were being said by Philip, and they were watching the signs which he was accomplishing.

{8:7} Multi enim eorum, qui habebant spiritus immundos, clamantes voce magna exibant.
{8:7} For many of them had unclean spirits, and, crying out with a loud voice, these departed from them.

{8:8} Multi autem paralytici, et claudi curati sunt.
{8:8} And many of the paralytics and the lame were cured.

{8:9} Factum est ergo gaudium magnum in illa civitate. Vir autem quidam nomine Simon, qui ante fuerat in civitate magus, seducens gentem Samariæ, dicens se esse aliquem magnum:
{8:9} Therefore, there was great gladness in that city. Now there was a certain man named Simon, who formerly had been a magician in that city, seducing the people of Samaria, claiming himself to be someone great.

{8:10} cui auscultabant omnes a minimo usque ad maximum, dicentes: Hic est virtus Dei, quæ vocatur magna.
{8:10} And to all those who would listen, from the least even to the greatest, he was saying: “Here is the power of God, which is called great.”

{8:11} Attendebant autem eum: propter quod multo tempore magiis suis dementasset eos.
{8:11} And they were attentive to him because, for a long time, he had deluded them with his magic.

{8:12} Cum vero credidissent Philippo evangelizanti de regno Dei, in nomine Iesu Christi baptizabantur viri, ac mulieres.
{8:12} Yet truly, once they had believed Philip, who was evangelizing the kingdom of God, both men and women were baptized in the name of Jesus Christ.

{8:13} Tunc Simon et ipse credidit: et cum baptizatus esset, adhærebat Philippo. Videns etiam signa, et virtutes maximas fieri, stupens admirabatur.
{8:13} Then Simon himself also believed and, when he had been baptized, he adhered to Philip. And now, seeing also the greatest signs and miracles being wrought, he was amazed and stupefied.

{8:14} Cum autem audissent Apostoli, qui erant Ierosolymis, quod recepisset Samaria verbum Dei, miserunt ad eos Petrum, et Ioannem:
{8:14} Now when the Apostles who were in Jerusalem had heard that Samaria had received the Word of God, they sent Peter and John to them.

{8:15} Qui cum venissent, oraverunt pro ipsis ut acciperent Spiritum Sanctum:
{8:15} And when they had arrived, they prayed for them, so that they might receive the Holy Spirit.

{8:16} Nondum enim in quemquam illorum venerat, sed baptizati tantum erant in nomine Domini Iesu.
{8:16} For he had not yet come to any among them, since they were only baptized in the name of the Lord Jesus.

~ It seems from this passage that some early valid Baptisms used only the name of Jesus, and that receiving the Holy Spirit was a separate Sacrament, that of Confirmation. This is clear because the receiving of the Holy Spirit was through the laying on of hands, without the use of water.

{8:17} Tunc imponebant manus super illos, et accipiebant Spiritum Sanctum.
{8:17} Then they laid their hands on them, and they received the Holy Spirit.

{8:18} Cum vidisset autem Simon quia per impositionem manus Apostolorum daretur Spiritus Sanctus, obtulit eis pecuniam,
{8:18} But when Simon had seen that, by the imposition of the hands of the Apostles, the Holy Spirit was given, he offered them money,

{8:19} dicens: Date et mihi hanc potestatem, ut cuicumque imposuero manus, accipiat Spiritum Sanctum. Petrus autem dixit ad eum:
{8:19} saying, “Give this power to me also, so that on whomever I will lay my hands, he may receive the Holy Spirit.” But Peter said to him:

{8:20} Pecunia tua tecum sit in perditionem: quoniam donum Dei existimasti pecunia possideri.
{8:20} “Let your money be with you in perdition, for you have supposed that a gift of God might be possessed by money.

{8:21} Non est tibi pars, neque sors in sermone isto. Cor enim tuum non est rectum coram Deo.
{8:21} There is no part or place for you in this matter. For your heart is not upright in the sight of God.

{8:22} Pœnitentiam itaque age ab hac nequitia tua: et roga Deum, si forte remittatur tibi hæc cogitatio cordis tui.
{8:22} And so, repent from this, your wickedness, and beg God, so that perhaps this plan of your heart might be forgiven you.

{8:23} In felle enim amaritudinis, et obligatione iniquitatis video te esse.
{8:23} For I perceive you to be in the gall of bitterness and in the bond of iniquity.”

{8:24} Respondens autem Simon, dixit: Precamini vos pro me ad Dominum, ut nihil veniat super me horum, quæ dixistis.
{8:24} Then Simon responded by saying, “Pray for me to the Lord, so that nothing of what you have said may happen to me.”

{8:25} Et illi quidem testificati, et locuti verbum Domini, redibant Ierosolymam, et multis regionibus Samaritanorum evangelizabant.
{8:25} And indeed, after testifying and speaking the Word of the Lord, they returned to Jerusalem, and they evangelized the many regions of the Samaritans.

{8:26} Angelus autem Domini locutus est ad Philippum, dicens: Surge, et vade contra meridianum ad viam, quæ descendit ab Ierusalem in Gazam: hæc est deserta.
{8:26} Now an Angel of the Lord spoke to Philip, saying, “Rise up and go toward the south, to the way which descends from Jerusalem into Gaza, where there is a desert.”

{8:27} Et surgens abiit. Et ecce vir Æthiops, eunuchus, potens Candacis Reginæ Æthiopum, qui erat super omnes gazas eius: venerat adorare in Ierusalem:
{8:27} And rising up, he went. And behold, an Ethiopian man, a eunuch, powerful under Candace, the queen of the Ethiopians, who was over all her treasures, had arrived in Jerusalem to worship.

{8:28} et revertebatur sedens super currum suum, legensque Isaiam prophetam.
{8:28} And while returning, he was sitting upon his chariot and reading from the prophet Isaiah.

{8:29} Dixit autem Spiritus Philippo: Accede, et adiunge te ad currum istum.
{8:29} Then the Spirit said to Philip, “Draw near and join yourself to this chariot.”

{8:30} Accurrens autem Philippus, audivit eum legentem Isaiam prophetam, et dixit: Putasne intelligis quæ legis?
{8:30} And Philip, hurrying, heard him reading from the prophet Isaiah, and he said, “Do you think that you understand what you are reading?”

{8:31} Qui ait: Et quomodo possum, si non aliquis ostenderit mihi? Rogavitque Philippum ut ascenderet, et sederet secum.
{8:31} And he said, “But how can I, unless someone will have revealed it to me?” And he asked Philip to climb up and sit with him.

{8:32} Locus autem Scripturæ, quem legebat, erat hic: Tamquam ovis ad occisionem ductus est: et sicus agnus coram tondente se, sine voce, sic non aperuit os suum.
{8:32} Now the place in Scripture that he was reading was this: “Like a sheep he was led to the slaughter. And like a lamb silent before his shearer, so he opened not his mouth.

{8:33} In humilitate iudicium eius sublatum est. Generationem eius quis enarrabit, quoniam tolletur de terra vita eius?
{8:33} He endured his judgment with humility. Who of his generation shall describe how his life was taken away from the earth?”

{8:34} Respondens autem eunuchus Philippo, dixit: Obsecro te, de quo Propheta dicit hoc? de se, an de alio aliquo?
{8:34} Then the eunuch responded to Philip, saying: “I beg you, about whom is the prophet saying this? About himself, or about someone else?”

{8:35} Aperiens autem Philippus os suum, et incipiens a Scriptura ista, evangelizavit illi Iesum.
{8:35} Then Philip, opening his mouth and beginning from this Scripture, evangelized Jesus to him.

{8:36} Et dum irent per viam, venerunt ad quamdam aquam: et ait Eunuchus: Ecce aqua, quid prohibet me baptizari?
{8:36} And while they were going along the way, they arrived at a certain water source. And the eunuch said: “There is water. What would prevent me from being baptized?”

{8:37} Dixit autem Philippus: Si credis ex toto corde, licet. Et respondens ait: Credo, Filium Dei esse Iesum Christum.
{8:37} Then Philip said, “If you believe from your whole heart, it is permitted.” And he responded by saying, “I believe the Son of God to be Jesus the Christ.”

{8:38} Et iussit stare currum: et descenderunt uterque in aquam, Philippus et Eunuchus, et baptizavit eum.
{8:38} And he ordered the chariot to stand still. And both Philip and the eunuch descended into the water. And he baptized him.

{8:39} Cum autem ascendissent de aqua, Spiritus Domini rapuit Philippum, et amplius non vidit eum Eunuchus. Ibat autem per viam suam gaudens.
{8:39} And when they had ascended from the water, the Spirit of the Lord took Philip away, and the eunuch did not see him anymore. Then he went on his way, rejoicing.

{8:40} Philippus autem inventus est in Azoto, et pertransiens evangelizabat civitatibus cunctis, donec veniret Cæsaream.
{8:40} Now Philip was found in Azotus. And continuing on, he evangelized all the cities, until he arrived in Caesarea.

[Actus Apostolorum 9]
[Acts of the Apostles 9]

{9:1} Saulus autem adhuc spirans minarum, et cædis in discipulos Domini, accessit ad principem sacerdotum,
{9:1} Now Saul, still breathing threats and beatings against the disciples of the Lord, went to the high priest,

{9:2} et petiit ab eo epistolas in Damascum ad synagogas: ut si quos invenisset huius Viæ viros, ac mulieres, vinctos perduceret in Ierusalem.
{9:2} and he petitioned him for letters to the synagogues in Damascus, so that, if he found any men or women belonging to this Way, he could lead them as prisoners to Jerusalem.

{9:3} Et cum iter faceret, contigit ut appropinquaret Damasco: et subito circumfulsit eum lux de cælo.
{9:3} And as he made the journey, it happened that he was approaching Damascus. And suddenly, a light from heaven shone around him.

{9:4} Et cadens in terram audivit vocem dicentem sibi: Saule, Saule, quid me persequeris?
{9:4} And falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting me?”

{9:5} Qui dixit: Quis es Domine? Et ille: Ego sum Iesus, quem tu persequeris. Durum est tibi contra stimulum calcitrare.
{9:5} And he said, “Who are you, Lord?” And he: “I am Jesus, whom you are persecuting. It is hard for you to kick against the goad.”

~ The text literally says ‘kick against the goad,’ but this is an idiomatic expression meaning: ‘It is hard for you to resist the will of God,’ in other words: it is hard to act against Divine Providence and grace. This phrase occurs twice in Acts and in this translation is given in two different wordings, each of which reveals the meaning of the idiomatic expression, rather than translating that expression literally and obscurely.

{9:6} Et tremens, ac stupens dixit: Domine, quid me vis facere?
{9:6} And he, trembling and astonished, said, “Lord, what do you want me to do?”

{9:7} Et Dominus ad eum: Surge, et ingredere civitatem, et ibi dicetur tibi quid te oporteat facere. Viri autem illi, qui comitabantur cum eo, stabant stupefacti, audientes quidem vocem, neminem autem videntes.
{9:7} And the Lord said to him, “Rise up and go into the city, and there you will be told what you ought to do.” Now the men who were accompanying him were standing stupefied, hearing indeed a voice, but seeing no one.

{9:8} Surrexit autem Saulus de terra, apertisque oculis nihil videbat. Ad manus autem illum trahentes, introduxerunt Damascum.
{9:8} Then Saul rose up from the ground. And upon opening his eyes, he saw nothing. So leading him by the hand, they brought him into Damascus.

{9:9} Et erat ibi tribus diebus non videns, et non manducavit, neque bibit.
{9:9} And in that place, he was without sight for three days, and he neither ate nor drank.

{9:10} Erat autem quidam discipulus Damasci, nomine Ananias: et dixit ad illum in visu Dominus: Anania. At ille ait: Ecce ego, Domine.
{9:10} Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision, “Ananias!” And he said, “Here I am, Lord.”

{9:11} Et Dominus ad eum: Surge, et vade in vicum, qui vocatur rectus: et quære in domo Iudæ Saulum nomine Tarsensem: ecce enim orat.
{9:11} And the Lord said to him: “Rise up and go into the street that is called Straight, and seek, in the house of Judas, the one named Saul of Tarsus. For behold, he is praying.”

{9:12} (Et vidit virum Ananiam nomine, introeuntem, et imponentem sibi manus ut visum recipiat.)
{9:12} (And Paul saw a man named Ananias entering and imposing hands upon him, so that he might receive his sight.)

{9:13} Respondit autem Ananias: Domine, audivi a multis de viro hoc, quanta mala fecerit sanctis tuis in Ierusalem:
{9:13} But Ananias responded: “Lord, I have heard from many about this man, how much harm he has done to your saints in Jerusalem.

{9:14} et hic habet potestatem a principibus sacerdotum alligandi omnes, qui invocant nomen tuum.
{9:14} And he has authority here from the leaders of the priests to bind all who invoke your name.”

{9:15} Dixit autem ad eum Dominus: Vade, quoniam vas electionis est mihi iste, ut portet nomen meum coram Gentibus, et regibus, et filiis Israel.
{9:15} Then the Lord said to him: “Go, for this one is an instrument chosen by me to convey my name before nations and kings and the sons of Israel.

{9:16} Ego enim ostendam illi quanta oporteat eum pro nomine meo pati.
{9:16} For I will reveal to him how much he must suffer on behalf of my name.”

{9:17} Et abiit Ananias, et introivit in domum: et imponens ei manus, dixit: Saule frater, Dominus misit me Iesus, qui apparuit tibi in via, qua veniebas ut videas, et implearis Spiritu Sancto.
{9:17} And Ananias departed. And he entered the house. And laying his hands upon him, he said: “Brother Saul, the Lord Jesus, he who appeared to you on the way by which you arrived, sent me so that you would receive your sight and be filled with the Holy Spirit.”

{9:18} Et confestim ceciderunt ab oculis eius tamquam squamæ, et visum recepit: et surgens baptizatus est.
{9:18} And immediately, it was as if scales had fallen from his eyes, and he received his sight. And rising up, he was baptized.

{9:19} Et cum accepisset cibum, confortatus est. Fuit autem cum discipulis, qui erant Damasci, per dies aliquot.
{9:19} And when he had taken a meal, he was strengthened. Now he was with the disciples who were at Damascus for some days.

{9:20} Et continuo in synagogis prædicabat Iesum, quoniam hic est Filius Dei.
{9:20} And he was continuously preaching Jesus in the synagogues: that he is the Son of God.

{9:21} Stupebant autem omnes, qui audiebant, et dicebant: Nonne hic est, qui expugnabat in Ierusalem eos, qui invocabant nomen istud: et huc ad hoc venit ut vinctos illos duceret ad principes sacerdotum?
{9:21} And all who heard him were astonished, and they said, “Is this not the one who, in Jerusalem, was fighting against those invoking this name, and who came here for this: so that he might lead them away to the leaders of the priests?”

{9:22} Saulus autem multo magis convalescebat, et confundebat Iudæos, qui habitabant Damasci, affirmans quoniam hic est Christus.
{9:22} But Saul was increasing to a greater extent in ability, and so he was confounding the Jews who lived at Damascus, by affirming that he is the Christ.

{9:23} Cum autem implerentur dies multi, consilium fecerunt in unum Iudæi ut eum interficerent.
{9:23} And when many days were completed, the Jews took counsel as one, so that they might put him to death.

{9:24} Notæ autem factæ sunt Saulo insidiæ eorum. Custodiebant autem et portas die ac nocte, ut eum interficerent.
{9:24} But their treachery became known to Saul. Now they were also watching the gates, day and night, so that they might put him to death.

{9:25} Accipientes autem eum discipuli nocte, per murum dimiserunt eum, submittentes in sporta.
{9:25} But the disciples, taking him away by night, sent him over the wall by letting him down in a basket.

{9:26} Cum autem venisset in Ierusalem, tentabat se iungere discipulis, et omnes timebant eum, non credentes quod esset discipulus.
{9:26} And when he had arrived in Jerusalem, he attempted to join himself to the disciples. And they were all afraid of him, not believing that he was a disciple.

{9:27} Barnabas autem apprehensum illum duxit ad Apostolos: et narravit illis quomodo in via vidisset Dominum, et quia locutus est ei, et quomodo in Damasco fiducialiter egerit in nomine Iesu.
{9:27} But Barnabas took him aside and led him to the Apostles. And he explained to them how he had seen the Lord, and that he had spoken to him, and how, in Damascus, he had acted faithfully in the name of Jesus.

{9:28} Et erat cum illis intrans, et exiens in Ierusalem, et fiducialiter agens in nomine Domini.
{9:28} And he was with them, entering and departing Jerusalem, and acting faithfully in the name of the Lord.

{9:29} Loquebatur quoque Gentibus, et disputabat cum Græcis: illi autem quærebant occidere eum.
{9:29} He also was speaking with the Gentiles and disputing with the Greeks. But they were seeking to kill him.

{9:30} Quod cum cognovissent fratres, deduxerunt eum Cæsaream, et dimiserunt Tarsum.
{9:30} And when the brothers had realized this, they brought him to Caesarea and sent him away to Tarsus.

{9:31} Ecclesia quidem per totam Iudæam, et Galilæam, et Samariam habebat pacem, et ædificabatur ambulans in timore Domini, et consolatione Sancti Spiritus replebatur.
{9:31} Certainly, the Church had peace throughout all of Judea and Galilee and Samaria, and it was being built up, while walking in the fear of the Lord, and it was being filled with the consolation of the Holy Spirit.

{9:32} Factum est autem, ut Petrus dum pertransiret universos, deveniret ad sanctos, qui habitabant Lyddæ.
{9:32} Then it happened that Peter, as he traveled around everywhere, came to the saints who were living at Lydda.

{9:33} Invenit autem ibi hominem quendam, nomine Æneam, ab annis octo iacentem in grabato, qui erat paralyticus.
{9:33} But he found there a certain man, named Aeneas, who was a paralytic, who had lain in bed for eight years.

{9:34} Et ait illi Petrus: Ænea, sanat te Dominus Iesus Christus: surge, et sterne tibi. Et continuo surrexit.
{9:34} And Peter said to him: “Aeneas, the Lord Jesus Christ heals you. Rise up and arrange your bed.” And immediately he rose up.

{9:35} Et viderunt eum omnes, qui habitabant Lyddæ, et Saronæ: qui conversi sunt ad Dominum.
{9:35} And all who were living in Lydda and Sharon saw him, and they were converted to the Lord.

{9:36} In Ioppe autem fuit quædam discipula, nomine Tabitha, quæ interpretata dicitur Dorcas. Hæc erat plena operibus bonis, et eleemosynis, quas faciebat.
{9:36} Now in Joppa there was a certain disciple named Tabitha, which in translation is called Dorcas. She was filled with the good works and almsgiving that she was accomplishing.

{9:37} Factum est autem in diebus illis, ut infirmata moreretur. Quam cum lavissent, posuerunt eam in cœnaculo.
{9:37} And it happened that, in those days, she became ill and died. And when they had washed her, they laid her in an upper room.

{9:38} Cum autem prope esset Lydda ad Ioppen, discipuli audientes quia Petrus esset in ea, miserunt duos viros ad eum, rogantes: Ne pigriteris venire ad nos.
{9:38} Now since Lydda was close to Joppa, the disciples, upon hearing that Peter was there, sent two men to him, asking him: “Do not be slow in coming to us.”

{9:39} Exurgens autem Petrus venit cum illis. Et cum advenisset, duxerunt illum in cœnaculum: et circumsteterunt illum omnes viduæ flentes, et ostendentes ei tunicas, et vestes, quas faciebat illis Dorcas.
{9:39} Then Peter, rising up, went with them. And when he had arrived, they led him to an upper room. And all the widows were standing around him, weeping and showing him the tunics and garments that Dorcas had made for them.

{9:40} Eiectis autem omnibus foras: Petrus ponens genua oravit: et conversus ad corpus, dixit: Tabitha, surge. At illa aperuit oculos suos: et viso Petro, resedit.
{9:40} And when they had all been sent outside, Peter, kneeling down, prayed. And turning to the body, he said: “Tabitha, arise.” And she opened her eyes and, upon seeing Peter, sat up again.

{9:41} Dans autem illi manum, erexit eam. Et cum vocasset sanctos, et viduas, assignavit eam vivam.
{9:41} And offering her his hand, he lifted her up. And when he had called in the saints and the widows, he presented her alive.

{9:42} Notum autem factum est per universam Ioppen: et crediderunt multi in Domino.
{9:42} Now this became known throughout all of Joppa. And many believed in the Lord.

{9:43} Factum est autem ut dies multos moraretur in Ioppe, apud Simonem quendam coriarium.
{9:43} And it happened that he resided for many days in Joppa, with a certain Simon, a tanner.

[Actus Apostolorum 10]
[Acts of the Apostles 10]

{10:1} Vir autem quidam erat in Cæsarea, nomine Cornleius, Centurio cohortis, quæ dicitur Italica,
{10:1} Now there was a certain man in Caesarea, named Cornelius, a centurion of the cohort which is called Italian,

{10:2} religiosus, ac timens Deum cum omni domo sua, faciens eleemosynas multas plebi, et deprecans Deum semper:
{10:2} a devout man, fearing God with all his house, giving many alms to the people, and praying to God continually.

{10:3} is vidit in visu manifeste, quasi hora diei nona, Angelum Dei introeuntem ad se, et dicentem sibi: Corneli.
{10:3} This man saw in a vision clearly, at about the ninth hour of the day, the Angel of God entering to him and saying to him: “Cornelius!”

{10:4} At ille intuens eum, timore correptus, dixit: Quid est, domine? Dixit autem illi: Orationes tuæ, et eleemosynæ tuæ ascenderunt in memoriam in conspectu Dei.
{10:4} And he, gazing at him, was seized by fear, and he said, “What is it, lord?” And he said to him: “Your prayers and your almsgiving have ascended as a memorial in the sight of God.

{10:5} Et nunc mitte viros in Ioppen, et accersi Simonem quendam, qui cognominatur Petrus:
{10:5} And now, send men to Joppa and summon a certain Simon, who is surnamed Peter.

{10:6} hic hospitatur apud Simonem quendam coriarium, cuius est domus iuxta mare: hic dicet tibi quid te oporteat facere.
{10:6} This man is a guest with a certain Simon, a tanner, whose house is beside the sea. He will tell you what you must do.”

{10:7} Et cum discessisset Angelus qui loquebatur illi, vocavit duos domesticos suos, et militem metuentem Dominum ex his, qui illi parebant.
{10:7} And when the Angel who was speaking to him had departed, he called, out of those who were subject to him, two of his household servants and a soldier who feared the Lord.

{10:8} Quibus cum narrasset omnia, misit illos in Ioppen.
{10:8} And when he had explained everything to them, he sent them to Joppa.

{10:9} Postera autem die iter illis facientibus, et appropinquantibus civitati, ascendit Petrus in superiora ut oraret circa horam sextam.
{10:9} Then, on the following day, while they were making the journey and approaching the city, Peter ascended to the upper rooms, so that he might pray, at about the sixth hour.

{10:10} Et cum esuriret, voluit gustare. Parantibus autem illis, cecidit super eum mentis excessus:
{10:10} And since he was hungry, he wanted to enjoy some food. Then, as they were preparing it, an ecstasy of mind fell over him.

{10:11} et vidit cælum apertum, et descendens vas quoddam, velut linteum magnum, quattuor initiis submitti de cælo in terram,
{10:11} And he saw heaven opened, and a certain container descending, as if a great linen sheet were let down, by its four corners, from heaven to earth,

{10:12} in quo erant omnia quadrupedia, et serpentia terræ, et volatilia cæli.
{10:12} on which were all four-footed beasts, and the crawling things of the earth and the flying things of the air.

{10:13} Et facta est vox ad eum: Surge Petre, occide, et manduca.
{10:13} And a voice came to him: “Rise up, Peter! Kill and eat.”

{10:14} Ait autem Petrus: Absit Domine, quia numquam manducavi omne commune, et immundum.
{10:14} But Peter said: “Far be it from me, lord. For I have never eaten anything common or unclean.”

{10:15} Et vox iterum secundo ad eum: Quod Deus purificavit, tu commune ne dixeris.
{10:15} And the voice, again a second time to him: “What God has purified, you shall not call common.”

{10:16} Hoc autem factum est per ter: et statim receptum est vas in cælum.
{10:16} Now this was done three times. And immediately the container was taken up to heaven.

{10:17} Et dum intra se hæsitaret Petrus quidnam esset visio, quam vidisset: ecce viri, qui missi erant a Cornelio, inquirentes domum Simonis, astiterunt ad ianuam.
{10:17} Now while Peter was still hesitant within himself as to what the vision, which he had seen, might mean, behold, the men who had been sent from Cornelius stood at the gate, inquiring about Simon’s house.

{10:18} Et cum vocassent, interrogabant, si Simon, qui cognominatur Petrus, illic haberet hospitium.
{10:18} And when they had called out, they asked if Simon, who is surnamed Peter, was a guest in that place.

{10:19} Petro autem cogitante de visione, dixit Spiritus ei: Ecce viri tres quærunt te.
{10:19} Then, as Peter was thinking about the vision, the Spirit said to him, “Behold, three men seek you.

{10:20} Surge itaque, descende, et vade cum eis nihil dubitans: quia ego misi illos.
{10:20} And so, rise up, descend, and go with them, doubting nothing. For I have sent them.”

{10:21} Descendens autem Petrus ad viros, dixit: Ecce ego sum, quem quæritis: quæ causa est, propter quam venistis?
{10:21} Then Peter, descending to the men, said: “Behold, I am the one whom you seek. What is the reason for which you have arrived?”

{10:22} Qui dixerunt: Cornelius Centurio, vir iustus, et timens Deum, et testimonium habens ab universa gente Iudæorum, responsum accepit ab Angelo sancto accersire te in domum suam, et audire verba abs te.
{10:22} And they said: “Cornelius, a centurion, a just and God-fearing man, who has good testimony from the entire nation of the Jews, received a message from a holy Angel to summon you to his house and to listen to words from you.”

{10:23} Introducens ergo eos, recepit hospitio. Sequenti autem die surgens profectus est cum illis: et quidam ex fratribus ab Ioppe comitati sunt eum.
{10:23} Therefore, leading them in, he received them as guests. Then, on following the day, rising up, he set out with them. And some of the brothers from Joppa accompanied him.

{10:24} Altera autem die introivit Cæsaream. Cornelius vero expectabat illos, convocatis cognatis suis, et necessariis amicis.
{10:24} And on the next day, he entered Caesarea. And truly, Cornelius was waiting for them, having called together his family and closest friends.

{10:25} Et factum est cum introisset Petrus, obvius venit ei Cornelius, et procidens ad pedes eius adoravit.
{10:25} And it happened that, when Peter had entered, Cornelius went to meet him. And falling before his feet, he reverenced.

{10:26} Petrus vero elevavit eum, dicens: Surge, et ego ipse homo sum.
{10:26} Yet truly, Peter, lifting him up, said: “Rise up, for I also am only a man.”

{10:27} Et loquens cum illo intravit, et invenit multos, qui convenerant:
{10:27} And speaking with him, he entered, and he found many who had gathered together.

{10:28} dixitque ad illos: Vos scitis quomodo abominatum sit viro Iudæo coniungi, aut accedere ad alienigenam: sed mihi ostendit Deus, neminem communem aut immundum dicere hominem.
{10:28} And he said to them: “You know how abominable it would be for a Jewish man to be joined with, or to be added to, a foreign people. But God has revealed to me to call no man common or unclean.

{10:29} Propter quod sine dubitatione veni accersitus. Interrogo ergo, quam ob causam accersistis me?
{10:29} Because of this and without doubt, I came when summoned. Therefore, I ask you, for what reason have you summoned me?”

{10:30} Et Cornelius ait: A nudiusquarta die usque ad hanc horam, orans eram hora nona in domo mea, et ecce vir stetit ante me in veste candida, et ait:
{10:30} And Cornelius said: “It is now the fourth day, to this very hour, since I was praying in my house at the ninth hour, and behold, a man stood before me in a white vestment, and he said:

{10:31} Corneli, exaudita est oratio tua, et eleemosynæ tuæ commemoratæ sunt in conspectu Dei.
{10:31} ‘Cornelius, your prayer has been heard and your almsgiving has been remembered in the sight of God.

{10:32} Mitte ergo in Ioppen, et accersi Simonem, qui cognominatur Petrus: hic hospitatur in domo Simonis coriarii iuxta mare.
{10:32} Therefore, send to Joppa and summon Simon, who is surnamed Peter. This man is a guest in the house of Simon, a tanner, near the sea.’

{10:33} Confestim ergo misi ad te: et tu benefecisti veniendo. Nunc ergo omnes nos in conspectu tuo adsumus audire omnia quæcumque tibi præcepta sunt a Domino.
{10:33} And so, I promptly sent for you. And you have done well in coming here. Therefore, all of us are now present in your sight to hear all the things that were taught to you by the Lord.”

{10:34} Aperiens autem Petrus os suum, dixit: In veritate comperi quia non est personarum acceptor Deus,
{10:34} Then, Peter, opening his mouth, said: “I have concluded in truth that God is not a respecter of persons.

{10:35} sed in omni gente qui timet eum, et operatur iustitiam, acceptus est illi.
{10:35} But within every nation, whoever fears him and works justice is acceptable to him.

{10:36} Verbum misit Deus filiis Israel, annuncians pacem per Iesum Christum: (hic est omnium Dominus.)
{10:36} God sent the Word to the sons of Israel, announcing the peace through Jesus Christ, for he is the Lord of all.

{10:37} Vos scitis quod factum est verbum per universam Iudæum: incipiens enim a Galilæa post baptismum, quod prædicavit Ioannes,
{10:37} You know that the Word has been made known throughout all Judea. For beginning from Galilee, after the baptism which John preached,

{10:38} Iesum a Nazareth: quomodo unxit eum Deus Spiritu Sancto, et virtute, qui pertransiit benefaciendo, et sanando omnes oppressos a diabolo, quoniam Deus erat cum illo.
{10:38} Jesus of Nazareth, whom God anointed with the Holy Spirit and with power, traveled around doing good and healing all those oppressed by the devil. For God was with him.

{10:39} Et nos testes sumus omnium, quæ fecit in regione Iudæorum, et Ierusalem, quem occiderunt suspendentes in ligno.
{10:39} And we are witnesses of all that he did in the region of Judea and in Jerusalem, he whom they killed by hanging him on a tree.

{10:40} Hunc Deus suscitavit tertia die, et dedit eum manifestum fieri
{10:40} God raised him up on the third day and permitted him to be made manifest,

{10:41} non omni populo, sed testibus præordinatis a Deo: nobis, qui manducavimus, et bibimus cum illo postquam resurrexit a mortuis.
{10:41} not to all the people, but to the witnesses preordained by God, to those of us who ate and drank with him after he rose again from the dead.

{10:42} Et præcepit nobis prædicare populo, et testificari quia ipse est, qui constitutus est a Deo iudex vivorum, et mortuorum.
{10:42} And he instructed us to preach to the people, and to testify that he is the One who was appointed by God to be the judge of the living and of the dead.

{10:43} Huic omnes Prophetæ testimonium perhibent remissionem peccatorum accipere per nomen eius omnes, qui credunt in eum.
{10:43} To him all the Prophets offer testimony that through his name all who believe in him receive the remission of sins.”

{10:44} Adhuc loquente Petro verba hæc, cecidit Spiritus Sanctus super omnes, qui audiebant verbum.
{10:44} While Peter was still speaking these words, the Holy Spirit fell over all of those who were listening to the Word.

{10:45} Et obstupuerunt ex circumcisione fideles, qui venerant cum Petro: quia et in nationes gratia Spiritus Sancti effusa est.
{10:45} And the faithful of the circumcision, who had arrived with Peter, were astonished that the grace of the Holy Spirit was also poured out upon the Gentiles.

{10:46} Audiebant enim illos loquentes linguis, et magnificantes Deum.
{10:46} For they heard them speaking in tongues and magnifying God.

{10:47} Tunc respondit Petrus: Numquid aquam quis prohibere potest ut non baptizentur hi, qui Spiritum Sanctum acceperunt sicut et nos?
{10:47} Then Peter responded, “How could anyone prohibit water, so that those who have received the Holy Spirit would not be baptized, just as we also have been?”

{10:48} Et iussit eos baptizari in nomine Domini Iesu Christi. Tunc rogaverunt eum ut maneret apud eos aliquot diebus.
{10:48} And he ordered them to be baptized in the name of the Lord Jesus Christ. Then they begged him to remain with them for some days.

~ The earliest valid Sacrament of Baptism was in the name of Jesus, probably without the Trinitarian formula. But the Church has authority over the Sacraments, even concerning certain conditions for validity, so that today, the Trinitarian formula is generally required for a valid Baptism.

[Actus Apostolorum 11]
[Acts of the Apostles 11]

{11:1} Audierunt autem Apostoli, et fratres, qui erant in Iudæa: quoniam et Gentes receperunt verbum Dei.
{11:1} Now the Apostles and brothers who were in Judea heard that the Gentiles had also received the Word of God.

{11:2} Cum autem ascendisset Petrus Ierosolymam, disceptabant adversus illum, qui erant ex circumcisione,
{11:2} Then, when Peter had gone up to Jerusalem, those who were of the circumcision argued against him,

{11:3} dicentes: Quare introisti ad viros præputium habentes, et manducasti cum illis?
{11:3} saying, “Why did you enter to uncircumcised men, and why did you eat with them?”

{11:4} Incipiens autem Petrus exponebat illis ordinem, dicens:
{11:4} And Peter began to explain to them, in an orderly manner, saying:

{11:5} Ego eram in civitate Ioppe orans, et vidi in excessu mentis visionem, descendens vas quoddam velut linteum magnum quattuor initiis summitti de cælo, et venit usque ad me.
{11:5} “I was in the city of Joppa praying, and I saw, in an ecstasy of mind, a vision: a certain container descending, like a great linen sheet being let down from heaven by its four corners. And it drew near to me.

{11:6} In quod intuens considerabam, et vidi quadrupedia terræ, et bestias, et reptilia, et volatilia cæli.
{11:6} And looking into it, I considered and saw the four-footed beasts of the earth, and the wild beasts, and the reptiles, and the flying things of the air.

{11:7} Audivi autem et vocem dicentem mihi: Surge Petre, occide, et manduca.
{11:7} Then I also heard a voice saying to me: ‘Rise up, Peter. Kill and eat.’

{11:8} Dixi autem: Nequaquam Domine: quia commune aut immundum numquam introivit in os meum.
{11:8} But I said: ‘Never, lord! For what is common or unclean has never entered into my mouth.’

{11:9} Respondit autem vox secundo de cælo: Quæ Deus mundavit, tu ne commune dixeris.
{11:9} Then the voice responded a second time from heaven, ‘What God has cleansed, you shall not call common.’

{11:10} Hoc autem factum est per ter: et recepta sunt omnia rursum in cælum.
{11:10} Now this was done three times. And then everything was taken up again into heaven.

{11:11} Et ecce viri tres confestim astiterunt in domo, in qua eram, missi a Cæsarea ad me.
{11:11} And behold, immediately there were three men standing near the house where I was, having been sent to me from Caesarea.

{11:12} Dixit autem Spiritus mihi ut irem cum illis, nihil hæsitans. Venerunt autem mecum et sex fratres isti, et ingressi sumus in domum viri.
{11:12} Then the Spirit told me that I should go with them, doubting nothing. And these six brothers went with me also. And we entered into the house of the man.

{11:13} Narravit autem nobis, quomodo vidisset Angelum in domo sua, stantem et dicentem sibi: Mitte in Ioppen, et accersi Simonem, qui cognominatur Petrus,
{11:13} And he described for us how he had seen an Angel in his house, standing and saying to him: ‘Send to Joppa and summon Simon, who is surnamed Peter.

{11:14} qui loquetur tibi verba, in quibus salvus eris tu, et universa domus tua.
{11:14} And he shall speak to you words, by which you shall be saved with your whole house.’

{11:15} Cum autem cœpissem loqui, cecidit Spiritus Sanctus super eos, sicut et in nos in initio.
{11:15} And when I had begun to speak, the Holy Spirit fell upon them, just as upon us also, in the beginning.

{11:16} Recordatus sum autem verbi Domini, sicut dicebat: Ioannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto.
{11:16} Then I remembered the words of the Lord, just as he himself said: ‘John, indeed, baptized with water, but you shall be baptized with the Holy Spirit.’

{11:17} Si ergo eamdem gratiam dedit illis Deus, sicut et nobis, qui credidimus in Dominum Iesum Christum: ego quis eram, qui possem prohibere Deum?
{11:17} Therefore, if God gave them the same grace, as also to us, who have believed in the Lord Jesus Christ, who was I, that I would be able to prohibit God?”

{11:18} His auditis, tacuerunt: et glorificaverunt Deum, dicentes: Ergo et Gentibus pœnitentiam dedit Deus ad vitam.
{11:18} Having heard these things, they were silent. And they glorified God, saying: “So has God also given to the Gentiles repentance unto life.”

{11:19} Et illi quidem, qui dispersi fuerant a tribulatione, quæ facta fuerat sub Stephano, perambulaverunt usque Phœnicen, et Cyprum, et Antiochiam, nemini loquentes verbum, nisi solis Iudæis.
{11:19} And some of them, having been dispersed by the persecution that had occurred under Stephen, traveled around, even to Phoenicia and Cyprus and Antioch, speaking the Word to no one, except to Jews only.

{11:20} Erant autem quidam ex eis viri Cyprii, et Cyrenæi, qui cum introissent Antiochiam, loquebantur et ad Græcos, annunciantes Dominum Iesum.
{11:20} But some of these men from Cyprus and Cyrene, when they had entered into Antioch, were speaking also to the Greeks, announcing the Lord Jesus.

{11:21} Et erat manus Domini cum eis: multusque numerus credentium conversus est ad Dominum.
{11:21} And the hand of the Lord was with them. And a great number believed and were converted to the Lord.

{11:22} Pervenit autem sermo ad aures Ecclesiæ, quæ erat Ierosolymis super istis: et miserunt Barnabam usque ad Antiochiam.
{11:22} Now the news came to the ears of the Church at Jerusalem about these things, and they sent Barnabas as far as Antioch.

{11:23} Qui cum pervenisset, et vidisset gratiam Dei, gavisus est: et hortabatur omnes in proposito cordis permanere in Domino:
{11:23} And when he had arrived there and had seen the grace of God, he was gladdened. And he exhorted them all to continue in the Lord with a resolute heart.

{11:24} quia erat vir bonus, et plenus Spiritu Sancto, et fide. Et apposita est multa turba Domino.
{11:24} For he was a good man, and he was filled with the Holy Spirit and with faith. And a great multitude was added to the Lord.

{11:25} Profectus est autem Barnabas Tarsum, ut quæreret Saulum: quem cum invenisset, perduxit Antiochiam.
{11:25} Then Barnabas set out for Tarsus, so that he might seek Saul. And when he had found him, he brought him to Antioch.

{11:26} Et annum totum conversati sunt ibi in Ecclesia: et docuerunt turbam multam, ita ut cognominarentur primum Antiochiæ discipuli, Christiani.
{11:26} And they were conversing there in the Church for an entire year. And they taught such a great multitude, that it was at Antioch that the disciples were first known by the name of Christian.

{11:27} In his autem diebus supervenerunt ab Ierosolymis prophetæ Antiochiam:
{11:27} Now in these days, prophets from Jerusalem went over to Antioch.

{11:28} et surgens unus ex eis nomine Agabus, significabat per Spiritum famem magnam futuram in universo orbe terrarum, quæ facta est sub Claudio.
{11:28} And one of them, named Agabus, rising up, signified through the Spirit that there was going to be a great famine over the entire world, which did happen under Claudius.

~ Although this famine did occur under Claudius, it will occur more generally over the world, twice. First, during the first part of the tribulation, there will be a seven year famine from mid 2013 to mid 2020; but this famine will be less severe in the poorer nations and more severe in the wealthy nations. Last, there will be a great famine, over nearly the whole world, during the time of the Antichrist’s reign, especially during the last half of that reign.

{11:29} Discipuli autem, prout quis habebat, proposuerunt singuli in ministerium mittere habitantibus in Iudæa fratribus:
{11:29} Then the disciples declared, according to what each one possessed, what they would offer to be sent to the brothers living in Judea.

{11:30} quod et fecerunt, mittentes ad seniores per manus Barnabæ, et Sauli.
{11:30} And so they did, sending it to the elders by the hands of Barnabas and Saul.

[Actus Apostolorum 12]
[Acts of the Apostles 12]

{12:1} Eodem autem tempore misit Herodes rex manus, ut affligeret quosdam de Ecclesia.
{12:1} Now at the same time, king Herod extended his hand, in order to afflict some from the Church.

{12:2} Occidit autem Iacobum fratrem Ioannis gladio.
{12:2} Then he killed James, the brother of John, with the sword.

{12:3} Videns autem quia placeret Iudæis, apposuit ut apprehenderet et Petrum. Erant autem dies Azymorum.
{12:3} And seeing that it pleased the Jews, he set out next to apprehend Peter also. Now it was the days of Unleavened Bread.

{12:4} Quem cum apprehendisset, misit in carcerem, tradens quattuor quaternionibus militum custodiendum, volens post Pascha producere eum populo.
{12:4} So when he had apprehended him, he sent him into prison, handing him over into the custody of four groups of four soldiers, intending to produce him to the people after the Passover.

{12:5} Et Petrus quidem servabatur in carcere. Oratio autem fiebant sine intermissione ab Ecclesia ad Deum pro eo.
{12:5} And so Peter was detained in prison. But prayers were being made without ceasing, by the Church, to God on his behalf.

{12:6} Cum autem producturus eum esset Herodes, in ipsa nocte erat Petrus dormiens inter duos milites, vinctus catenis duabus: et custodes ante ostium custodiebant carcerem.
{12:6} And when Herod was ready to produce him, in that same night, Peter was sleeping between two soldiers, and was bound with two chains. And there were guards in front of the door, guarding the prison.

{12:7} Et ecce Angelus Domini astitit: et lumen refulsit in habitaculo: percussoque latere Petri, excitavit eum, dicens: Surge velociter. Et ceciderunt catenæ de manibus eius.
{12:7} And behold, an Angel of the Lord stood near, and a light shined forth in the cell. And tapping Peter on the side, he awakened him, saying, “Rise up, quickly.” And the chains fell from his hands.

{12:8} Dixit autem Angelus ad eum: Præcingere, et calcea te caligas tuas. Et fecit sic. Et dixit illi: Circumda tibi vestimentum tuum, et sequere me.
{12:8} Then the Angel said to him: “Dress yourself, and put on your boots.” And he did so. And he said to him, “Wrap your garment around yourself and follow me.”

~ The word ‘caligas’ is ‘boots,’ not ‘sandals.’

{12:9} Et exiens sequebatur eum, et nesciebat quia verum est, quod fiebat per Angelum: existimabat enim se visum videre.
{12:9} And going out, he followed him. And he did not know this truth: that this was being done by an Angel. For he thought that he was seeing a vision.

{12:10} Transeuntes autem primam et secundam custodiam, venerunt ad portam ferream, quæ ducit ad civitatem: quæ ultro aperta est eis. Et exeuntes processerunt vicum unum: et continuo discessit Angelus ab eo.
{12:10} And passing by the first and second guards, they came to the iron gate which leads into the city; and it opened for them by itself. And departing, they continued on along a certain side street. And suddenly the Angel withdrew from him.

{12:11} Et Petrus ad se reversus, dixit: Nunc scio vere quia misit Dominus Angelum suum, et eripuit me de manu Herodis, et de omni expectatione plebis Iudæorum.
{12:11} And Peter, returning to himself, said: “Now I know, truly, that the Lord sent his Angel, and that he rescued me from the hand of Herod and from all that the people of the Jews were anticipating.”

{12:12} Consideransque venit ad domum Mariæ matris Ioannis, qui cognominatus est Marcus, ubi erant multi congregati, et orantes.
{12:12} And as he was considering this, he arrived at the house of Mary, the mother of John, who was surnamed Mark, where many were gathered and were praying.

{12:13} Pulsante autem eo ostium ianuæ, processit puella ad audiendum, nomine Rhode.
{12:13} Then, as he knocked at the door of the gate, a girl went out to answer, whose name was Rhoda.

{12:14} Et ut cognovit vocem Petri, præ gaudio non aperuit ianuam, sed intro currens nunciavit stare Petrum ante ianuam.
{12:14} And when she recognized the voice of Peter, out of joy, she did not open the gate, but instead, running in, she reported that Peter stood before the gate.

{12:15} At illi dixerunt ad eam: Insanis. Illa autem affirmabat sic se habere. Illi autem dicebant: angelus eius est.
{12:15} But they said to her, “You are crazy.” But she reaffirmed that this was so. Then they were saying, “It is his angel.”

~ They did not mean literally, an angel, but his ghost (so they thought).

{12:16} Petrus autem perseverabat pulsans. Cum autem aperuissent, viderunt eum, et obstupuerunt.
{12:16} But Peter was persevering in knocking. And when they had opened, they saw him and were astonished.

{12:17} Annuens autem eis manu ut tacerent, narravit quomodo Dominus eduxisset eum de carcere, dixitque: Nunciate Iacobo, et fratribus hæc. Et egressus abiit in alium locum.
{12:17} But motioning to them with his hand to be silent, he explained how the Lord had led him away from prison. And he said, “Inform James and those brothers.” And going out, he went away to another place.

{12:18} Facta autem die, erat non parva turbatio inter milites, quidnam factum esset de Petro.
{12:18} Then, when daylight came, there was no small commotion among the soldiers, as to what had happened concerning Peter.

{12:19} Herodes autem cum requisisset eum, et non invenisset, inquisitione facta de custodibus, iussit eos duci: descendensque a Iudæa in Cæsaream, ibi commoratus est.
{12:19} And when Herod had requested him and did not obtain him, having had the guards interrogated, he ordered them led away. And descending from Judea into Caesarea, he lodged there.

{12:20} Erat autem iratus Tyriis, et Sidonis. At illi unanimes venerunt ad eum, et persuaso Blasto, qui erat super cubiculum regis, postulabant pacem, eo quod alerentur regiones eorum ab illo.
{12:20} Now he was angry with those of Tyre and Sidon. But they came to him with one accord, and, having persuaded Blastus, who was over the bedchamber of the king, they petitioned for peace, because their regions were supplied with food by him.

{12:21} Statuto autem die Herodes vestitus veste regia, sedit pro tribunali, et concionabatur ad eos.
{12:21} Then, on the appointed day, Herod was clothed in kingly apparel, and he sat in the judgment seat, and he gave a speech to them.

{12:22} Populus autem acclamabat: Dei voces, et non hominis!
{12:22} Then the people were crying out, “The voice of a god, and not of a man!”

{12:23} Confestim autem percussit eum Angelus Domini, eo quod non dedisset honorem Deo: et consumptus a vermibus, expiravit.
{12:23} And immediately, an Angel of the Lord struck him down, because he had not given honor to God. And having been consumed by worms, he expired.

{12:24} Verbum autem Domini crescebat, et multiplicabatur.
{12:24} But the word of the Lord was increasing and multiplying.

{12:25} Barnabas autem et Saulus reversi sunt ab Ierosolymis expleto ministerio, assumpto Ioanne, qui cognominatus est Marcus.
{12:25} Then Barnabas and Saul, having completed the ministry, returned from Jerusalem, bringing with them John, who was surnamed Mark.

[Actus Apostolorum 13]
[Acts of the Apostles 13]

{13:1} Erant autem in Ecclesia, quæ erat Antiochiæ, prophetæ, et doctores, in quibus Barnabas, et Simon, qui vocabatur Niger, et Lucius Cyrenensis, et Manahen, qui erat Herodis Tetrarchæ collactaneus, et Saulus.
{13:1} Now there were, in the Church at Antioch, prophets and teachers, among whom were Barnabas, and Simon, who was called the Black, and Lucius of Cyrene, and Manahen, who was the foster brother of Herod the tetrarch, and Saul.

{13:2} Ministrantibus autem illis Domino, et ieiunantibus, dixit illis Spiritus Sanctus: Segregate mihi Saulum, et Barnabam in opus, ad quod assumpsi eos.
{13:2} Now as they were ministering for the Lord and fasting, the Holy Spirit said to them: “Separate Saul and Barnabas for me, for the work for which I have selected them.”

{13:3} Tunc ieiunantes, et orantes, imponentesque eis manus, dimiserunt illos.
{13:3} Then, fasting and praying and imposing their hands upon them, they sent them away.

{13:4} Et ipsi quidem missi a Spiritu Sancto abierunt Seleuciam; et inde navigaverunt Cyprum.
{13:4} And having been sent by the Holy Spirit, they went to Seleucia. And from there they sailed to Cyprus.

{13:5} Et cum venissent Salaminam, prædicabant verbum Dei in synagogis Iudæorum. Habebant autem et Ioannem in ministerio.
{13:5} And when they had arrived at Salamis, they were preaching the Word of God in the synagogues of the Jews. And they also had John in the ministry.

{13:6} Et cum perambulassent universam insulam usque ad Paphum, invenerunt quendam virum magum pseudoprophetam, Iudæum, cui nomen erat Bariesu,
{13:6} And when they had traveled throughout the entire island, even to Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesu.

{13:7} qui erat cum Proconsule Sergio Paulo viro prudente. Hic, accersitis Barnaba, et Saulo, desiderabat audire verbum Dei.
{13:7} And he was with the proconsul, Sergius Paulus, a prudent man. This man, summoning Barnabas and Saul, wanted to hear the Word of God.

{13:8} Resistebat autem illis Elymas magus, (si enim interpretatur nomen eius) quærens avertere Proconsulem a fide.
{13:8} But Elymas the magician (for so his name is translated) stood against them, seeking to turn the proconsul away from the Faith.

{13:9} Saulus autem, qui et Paulus, repletus Spiritu Sancto, intuens in eum,
{13:9} Then Saul, who is also called Paul, having been filled with the Holy Spirit, looked intently at him,

{13:10} dixit: O plene omni dolo, et omni fallacia, fili diaboli, inimice omnis iustitiæ, non desinis subvertere vias Domini rectas.
{13:10} and he said: “So full of every deceit and of all falsehoods, son of the devil, enemy of all justice, you never cease to subvert the righteous ways of the Lord!

{13:11} Et nunc ecce manus Domini super te, et eris cæcus, non videns solem usque ad tempus. Et confestim cecidit in eum caligo, et tenebræ, et circuiens quærebat qui ei manum daret.
{13:11} And now, behold, the hand of the Lord is upon you. And you will be blinded, not seeing the sun for a length of time.” And immediately a fog and a darkness fell over him. And wandering around, he was seeking someone who might lead him by the hand.

{13:12} Tunc Proconsul cum vidisset factum, credidit admirans super doctrina Domini.
{13:12} Then the proconsul, when he had seen what was done, believed, being in wonder over the doctrine of the Lord.

{13:13} Et cum a Papho navigassent Paulus, et qui cum eo erant, venerunt Pergen Pamphyliæ. Ioannes autem discedens ab eis, reversus est Ierosolymam.
{13:13} And when Paul and those who were with him had sailed from Paphos, they arrived at Perga in Pamphylia. Then John departed from them and returned to Jerusalem.

{13:14} Illi vero pertranseuntes Pergen, venerunt Antiochiam Pisidiæ: et ingressi synagogam die Sabbatorum, sederunt.
{13:14} Yet truly, they, traveling on from Perga, arrived at Antioch in Pisidia. And upon entering the synagogue on the Sabbath day, they sat down.

{13:15} Post lectionem autem legis, et Prophetarum, miserunt principes synagogæ ad eos, dicentes: Viri fratres, si quis est in vobis sermo exhortationis ad plebem, dicite.
{13:15} Then, after the reading from the Law and the Prophets, the leaders of the synagogue sent to them, saying: “Noble brothers, if there is in you any word of exhortation to the people, speak.”

{13:16} Surgens autem Paulus, et manu silentium indicens, ait: Viri Israelitæ, et qui timetis Deum, audite:
{13:16} Then Paul, rising up and motioning for silence with his hand, said: “Men of Israel and you who fear God, listen closely.

{13:17} Deus plebis Israel elegit patres nostros, et plebem exaltavit cum essent incolæ in terra Ægypti, et in brachio excelso eduxit eos ex ea,
{13:17} The God of the people of Israel chose our fathers, and exalted the people, when they were settlers in the land of Egypt. And with an exalted arm, he led them away from there.

{13:18} et per quadraginta annorum tempus mores eorum sustinuit in deserto.
{13:18} And throughout a time of forty years, he endured their behavior in the desert.

{13:19} Et destruens gentes septem in terra Chanaan, sorte distribuit eis terram eorum,
{13:19} And by destroying seven nations in the land of Canaan, he divided their land among them by lot,

{13:20} quasi post quadringentos et quinquaginta annos: et post hæc dedit iudices, usque ad Samuel Prophetam.
{13:20} after about four hundred and fifty years. And after these things, he gave them judges, even until the prophet Samuel.

{13:21} Et exinde postulaverunt regem: et dedit illis Deus Saul filium Cis, virum de tribu Beniamin, annis quadraginta.
{13:21} And later on, they petitioned for a king. And God gave them Saul, the son of Kish, a man from the tribe of Benjamin, for forty years.

{13:22} Et amoto illo, suscitavit illis David regem: cui testimonium perhibens, dixit: Inveni David filium Iesse, virum secundum cor meum, qui faciet omnes voluntates meas.
{13:22} And having removed him, he raised up for them king David. And offering testimony about him, he said, ‘I have found David, the son of Jesse, to be a man according to my own heart, who will accomplish all that I will.’

{13:23} Huius Deus ex semine secundum Promissionem eduxit Israel salvatorem Iesum,
{13:23} From his offspring, according to the Promise, God has brought Jesus the Savior to Israel.

{13:24} prædicante Ioanne ante faciem adventus eius baptismum pœnitentiæ omni populo Israel.
{13:24} John was preaching, before the face of his advent, a baptism of repentance to all the people of Israel.

{13:25} Cum impleret autem Ioannes cursum suum, dicebat: Quem me arbitramini esse, non sum ego, sed ecce venit post me, cuius non sum dignus calceamenta pedum solvere.
{13:25} Then, when John completed his course, he was saying: ‘I am not the one you consider me to be. For behold, one arrives after me, the shoes of whose feet I am not worthy to loosen.’

{13:26} Viri fratres, filii generis Abraham, et qui in vobis timent Deum, vobis verbum salutis huius missum est.
{13:26} Noble brothers, sons of the stock of Abraham, and those among you who fear God, it is to you the Word of this salvation has been sent.

~ In the synagogues in that time period there would typically be some Hebrews (descendents of Abraham) and also some new converts to the Jewish faith, who were not of Hebrew descent. These latter Paul refers to as those who fear God.

{13:27} Qui enim habitabant Ierusalem, et principes eius hunc ignorantes, et voces prophetarum, quæ per omne sabbatum leguntur, iudicantes impleverunt,
{13:27} For those who were living in Jerusalem, and its rulers, heeding neither him, nor the voices of the Prophets that are read on every Sabbath, fulfilled these by judging him.

{13:28} et nullam causam mortis invenientes in eo, petierunt a Pilato, ut interficerent eum.
{13:28} And although they found no case for death against him, they petitioned Pilate, so that they might put him to death.

{13:29} Cumque consummassent omnia, quæ de eo scripta erant, deponentes eum de ligno, posuerunt eum in monumento.
{13:29} And when they had fulfilled everything that had been written about him, taking him down from the tree, they placed him in a tomb.

{13:30} Deus vero suscitavit eum a mortuis tertia die:
{13:30} Yet truly, God raised him up from the dead on the third day.

{13:31} qui visus est per dies multos his, qui simul ascenderant cum eo de Galilæa in Ierusalem: qui usque nunc sunt testes eius ad plebem.
{13:31} And he was seen for many days by those who went up with him from Galilee to Jerusalem, who even now are his witnesses to the people.

{13:32} Et nos vobis annunciamus eam, quæ ad patres nostros repromissio facta est:
{13:32} And we are announcing to you that the Promise, which was made to our fathers,

{13:33} quoniam hanc Deus adimplevit filiis nostris resuscitans Iesum, sicut et in Psalmo secundo scriptum est: Filius meus es tu, ego hodie genui te.
{13:33} has been fulfilled by God for our children by raising up Jesus, just as it has been written in the second Psalm also: ‘You are my Son. This day I have begotten you.’

{13:34} Quod autem suscitavit eum a mortuis, amplius iam non reversurum in corruptionem, ita dixit: Quia dabo vobis sancta David fidelia.
{13:34} Now, since he raised him from the dead, so as to no longer return to corruption, he has said this: ‘I will give to you the holy things of David, the faithful one.’

{13:35} Ideoque et alias dicit: Non dabis Sanctum tuum videre corruptionem.
{13:35} And also then, in another place, he says: ‘You will not allow your Holy One to see corruption.’

{13:36} David enim in sua generatione cum administrasset, voluntati Dei dormivit: et appositus est ad patres suos, et vidit corruptionem.
{13:36} For David, when he had ministered to his generation in accordance with the will of God, fell asleep, and he was placed next to his fathers, and he saw corruption.

{13:37} Quem vero Deus suscitavit a mortuis, non vidit corruptionem.
{13:37} Yet truly, he whom God has raised from the dead has not seen corruption.

{13:38} Notum igitur sit vobis viri fratres, quia per hunc vobis remissio peccatorum annunciatur, et ab omnibus, quibus non potuistis in lege Moysi iustificari,
{13:38} Therefore, let it be known to you, noble brothers, that through him is announced to you remission from sins and from everything by which you were not able to be justified in the law of Moses.

{13:39} in hoc omnis, qui credit, iustificatur.
{13:39} In him, all who believe are justified.

{13:40} Videte ergo ne superveniat vobis quod dictum est in Prophetis:
{13:40} Therefore, be careful, lest what was said by the Prophets may overwhelm you:

{13:41} Videte contemptores, et admiramini, et disperdimini: quia opus operor ego in diebus vestris, opus quod non credetis, si quis enarraverit vobis.
{13:41} ‘You despisers! Look, and wonder, and be scattered! For I am working a deed in your days, a deed which you would not believe, even if someone were to explain it to you.’ ”

{13:42} Exeuntibus autem illis rogabant ut sequenti Sabbato loquerentur sibi verba hæc.
{13:42} Then, as they were departing, they asked them if, on the following Sabbath, they might speak these words to them.

{13:43} Cumque dimissa esset synagoga, secuti sunt multi Iudæorum, et colentium advenarum, Paulum, et Barnabam: qui loquentes suadebant eis ut permanerent in gratia Dei.
{13:43} And when the synagogue had been dismissed, many among the Jews and the new worshipers were following Paul and Barnabas. And they, speaking to them, persuaded them to continue in the grace of God.

{13:44} Sequenti vero Sabbato pene universa civitas convenit audire verbum Dei.
{13:44} Yet truly, on the following Sabbath, nearly the entire city came together to hear the Word of God.

{13:45} Videntes autem turbas Iudæi, repleti sunt zelo, et contradicebant his, quæ a Paulo dicebantur, blasphemantes.
{13:45} Then the Jews, seeing the crowds, were filled with envy, and they, blaspheming, contradicted the things that were being said by Paul.

{13:46} Tunc constanter Paulus et Barnabas dixerunt: Vobis oportebat primum loqui verbum Dei: sed quoniam repellitis illud, et indignos vos iudicatis æternæ vitæ, ecce convertimur ad Gentes.
{13:46} Then Paul and Barnabas said firmly: “It was necessary to speak the Word of God first to you. But because you reject it, and so judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.

{13:47} Sic enim præcepit nobis Dominus: Posui te in lucem Gentium, ut sis in salutem usque ad extremum terræ.
{13:47} For so has the Lord instructed us: ‘I have set you as a light to the Gentiles, so that you may bring salvation to the ends of the earth.’ ”

{13:48} Audientes autem Gentes gavisæ sunt, et glorificabant verbum Domini: et crediderunt quotquot erant præordinati ad vitam æternam.
{13:48} Then the Gentiles, upon hearing this, were gladdened, and they were glorifying the Word of the Lord. And as many as believed were preordained to eternal life.

{13:49} Disseminabatur autem verbum Domini per universam regionem.
{13:49} Now the word of the Lord was disseminated throughout the entire region.

{13:50} Iudæi autem concitaverunt mulieres religiosas, et honestas, et primos civitatis, et excitaverunt persecutionem in Paulum, et Barnabam: et eiecerunt eos de finibus suis.
{13:50} But the Jews incited some devout and honest women, and the leaders of the city. And they stirred up a persecution against Paul and Barnabas. And they drove them away from their parts.

{13:51} At illi excusso pulvere pedum in eos, venerunt Iconium.
{13:51} But they, shaking the dust from their feet against them, went on to Iconium.

{13:52} Discipuli quoque replebantur gaudio, et Spiritu Sancto.
{13:52} The disciples were likewise filled with gladness and with the Holy Spirit.

[Actus Apostolorum 14]
[Acts of the Apostles 14]

{14:1} Factum est autem Iconii, ut simul introirent in synagogam Iudæorum, et loquerentur, ita ut crederet Iudæorum, et Græcorum copiosa multitudo.
{14:1} Now it happened in Iconium that they entered together into the synagogue of the Jews, and they spoke in such a way that a copious multitude of both Jews and Greeks believed.

{14:2} Qui vero increduli fuerunt Iudæi, suscitaverunt, et ad iracundiam concitaverunt animas Gentium adversus fratres.
{14:2} Yet truly, the Jews who were unbelieving had incited and enflamed the souls of the Gentiles against the brothers.

{14:3} Multo igitur tempore demorati sunt, fiducialiter agentes in Domino, testimonium perhibente verbo gratiæ suæ, dante signa, et prodigia fieri per manus eorum.
{14:3} And so, they remained for a long time, acting faithfully in the Lord, offering testimony to the Word of his grace, providing signs and wonders done by their hands.

{14:4} Divisa est autem multitudo civitatis: et quidam quidem erant cum Iudæis, quidam vero cum Apostolis.
{14:4} Then the multitude of the city was divided. And certainly, some were with the Jews, yet truly others were with the Apostles.

{14:5} Cum autem factus esset impetus Gentilium, et Iudæorum cum principibus suis, ut contumeliis afficerent, et lapidarent eos,
{14:5} Now when an assault had been planned by the Gentiles and the Jews with their leaders, so that they might treat them with contempt and stone them,

~ Literally, the text says ‘an assault of the Gentiles and Jews,’ but the meaning is that Gentiles and Jews were the ones planning the assault, so the translation rephrases to make this clear. Also, the verb ‘factus esset’ might seem to mean that they had already made such an assault, but instead the meaning is that they made a plan to carry out the assault. So the most literal translation is not always the most accurate.

{14:6} intelligentes confugerunt ad civitates Lycaoniæ Lystram, et Derben, et universam in circuitu regionem, et ibi evangelizantes erant.
{14:6} they, realizing this, fled together to Lystra and Derbe, cities of Lycaonia, and to the entire surrounding region. And they were evangelizing in that place.

{14:7} Et quidam vir Lystris infirmus pedibus sedebat, claudus ex utero matris suæ, qui numquam ambulaverat.
{14:7} And a certain man was sitting at Lystra, disabled in his feet, lame from his mother’s womb, who had never walked.

{14:8} Hic audivit Paulum loquentem. Qui intuitus eum, et videns quia fidem haberet ut salvus fieret,
{14:8} This man heard Paul speaking. And Paul, gazing at him intently, and perceiving that he had faith, so that he might be healed,

{14:9} dixit magna voce: Surge super pedes tuos rectus. Et exilivit, et ambulabat.
{14:9} said with a loud voice, “Stand upright upon your feet!” And he leaped up and walked around.

{14:10} Turbæ autem cum vidissent quod fecerat Paulus, levaverunt vocem suam Lycaonice, dicentes: Quia dii similes facti hominibus, descenderunt ad nos.
{14:10} But when the crowds had seen what Paul had done, they lifted up their voice in the Lycaonian language, saying, “The gods, having taken the likenesses of men, have descended to us!”

{14:11} Et vocabant Barnabam Iovem, Paulum vero Mercurium: quoniam ipse erat dux verbi.
{14:11} And they called Barnabas, ‘Jupiter,’ yet truly they called Paul, ‘Mercury,’ because he was the lead speaker.

{14:12} Sacerdos quoque Iovis, qui erat ante civitatem, tauros, et coronas ante ianuas afferens, cum populis volebat sacrificare.
{14:12} Also, the priest of Jupiter, who was outside the city, in front of the gate, bringing in oxen and garlands, was willing to offer sacrifice with the people.

{14:13} Quod ubi audierunt Apostoli, Barnabas et Paulus, conscissis tunicis suis exilierunt in turbas clamantes,
{14:13} And as soon as the Apostles, Barnabas and Paul, had heard this, tearing their tunics, they leapt into the crowd, crying out

{14:14} et dicentes: Viri, quid hæc facitis? Et nos mortales sumus, similes vobis homines, annunciantes vobis ab his vanis converti ad Deum vivum, qui fecit cælum, et terram, et mare, et omnia quæ in eis sunt:
{14:14} and saying: “Men, why would you do this? We also are mortals, men like yourselves, preaching to you to be converted, from these vain things, to the living God, who made heaven and earth and the sea and all that is in them.

{14:15} qui in præteritis generationibus dimisit omnes gentes ingredi vias suas.
{14:15} In previous generations, he permitted all nations to walk in their own ways.

{14:16} Et quidem non sine testimonio semetipsum reliquit benefaciens de cælo, dans pluvias, et tempora fructifera, implens cibo, et lætitia corda eorum.
{14:16} But certainly, he did not leave himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling their hearts with food and gladness.”

~ Corrected in the Latin and English according to the 1590 Sixtus V edition.

{14:17} Et hæc dicentes, vix sedaverunt turbas ne sibi immolarent.
{14:17} And by saying these things, they were barely able to restrain the crowds from immolating to them.

{14:18} Supervenerunt autem quidam ab Antiochia, et Iconio Iudæi: et persuasis turbis, lapidantesque Paulum, traxerunt extra civitatem, existimantes eum mortuum esse.
{14:18} Now certain Jews from Antioch and Iconium arrived there. And having persuaded the crowd, they stoned Paul and dragged him outside of the city, thinking him to be dead.

{14:19} Circumdantibus autem eum discipulis, surgens intravit civitatem, et postera die profectus est cum Barnaba in Derben.
{14:19} But as the disciples were standing around him, he got up and entered the city. And the next day, he set out with Barnabas for Derbe.

{14:20} Cumque evangelizassent civitati illi, et docuissent multos, reversi sunt Lystram, et Iconium, et Antiochiam,
{14:20} And when they had evangelized that city, and had taught many, they returned again to Lystra and to Iconium and to Antioch,

{14:21} confirmantes animas discipulorum, exhortantesque ut permanerent in fide: et quoniam per multas tribulationes oportet nos intrare in regnum Dei.
{14:21} strengthening the souls of the disciples, and exhorting them that they should remain always in the faith, and that it is necessary for us to enter into the kingdom of God through many tribulations.

{14:22} Et cum constituissent illis per singulas ecclesias presbyteros, et orassent cum ieiunationibus, commendaverunt eos Domino, in quem crediderunt.
{14:22} And when they had established priests for them in each church, and had prayed with fasting, they commended them to the Lord, in whom they believed.

{14:23} Transeuntesque Pisidiam, venerunt in Pamphyliam,
{14:23} And traveling by way of Pisidia, they arrived in Pamphylia.

{14:24} et loquentes verbum Domini in Perge, descendeunt in Attaliam:
{14:24} And having spoken the word of the Lord in Perga, they went down into Attalia.

{14:25} et inde navigaverunt Antiochiam, unde erant traditi gratiæ Dei in opus, quod compleverunt.
{14:25} And from there, they sailed to Antioch, where they had been commended to the grace of God for the work which they had now accomplished.

{14:26} Cum autem venissent, et congregassent Ecclesiam, retulerunt quanta fecisset Deus cum illis, et quia aperuisset Gentibus ostium fidei.
{14:26} And when they had arrived and had gathered together the church, they related what great things God had done with them, and how he had opened the door of faith to the Gentiles.

{14:27} Morati sunt autem tempus non modicum cum discipulis.
{14:27} And they remained for no small amount of time with the disciples.

[Actus Apostolorum 15]
[Acts of the Apostles 15]

{15:1} Et quidam descendentes de Iudæa, docebant fratres: Quia nisi circumcidamini secundum morem Moysi, non potestis salvari.
{15:1} And certain ones, descending from Judea, were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

{15:2} Facta ergo seditione non minima Paulo, et Barnabæ adversus illos, statuerunt ut ascenderent Paulus, et Barnabas, et quidam alii ex aliis ad Apostolos, et presbyteros in Ierusalem super hac quæstione.
{15:2} Therefore, when Paul and Barnabas made no small uprising against them, they decided that Paul and Barnabas, and some from the opposing side, should go up to the Apostles and priests in Jerusalem concerning this question.

{15:3} Illi ergo deducti ab Ecclesia pertransibant Phœnicen, et Samariam, narrantes conversionem Gentium: et faciebant gaudium magnum omnibus fratribus.
{15:3} Therefore, being led by the church, they traveled through Phoenicia and Samaria, describing the conversion of the Gentiles. And they caused great joy among all the brothers.

{15:4} Cum autem venissent Ierosolymam, suscepti sunt ab Ecclesia, et ab Apostolis, et senioribus annunciantes quanta Deus fecisset cum illis.
{15:4} And when they had arrived in Jerusalem, they were received by the church and the Apostles and the elders, reporting what great things God had done with them.

{15:5} Surrexerunt autem quidam de hæresi Pharisæorum, qui crediderunt, dicentes: Quia oportet circumcidi eos, præcipere quoque servare legem Moysi.
{15:5} But some from the sect of the Pharisees, those who were believers, rose up saying, “It is necessary for them to be circumcised and to be instructed to keep the Law of Moses.”

{15:6} Conveneruntque Apostoli, et seniores videre de verbo hoc.
{15:6} And the Apostles and elders came together to take care of this matter.

{15:7} Cum autem magna conquisitio fieret, surgens Petrus dixit ad eos: Viri fratres, vos scitis quoniam ab antiquis diebus Deus in nobis elegit, per os meum audire Gentes verbum Evangelii, et credere.
{15:7} And after a great contention had taken place, Peter rose up and said to them: “Noble brothers, you know that, in recent days, God has chosen from among us, by my mouth, Gentiles to hear the word of the Gospel and to believe.

{15:8} Et qui novit corda Deus, testimonium perhibuit, dans illis Spiritum Sanctum, sicut et nobis,
{15:8} And God, who knows hearts, offered testimony, by giving the Holy Spirit to them, just as to us.

{15:9} et nihil discrevit inter nos et illos, fide purificans corda eorum.
{15:9} And he distinguished nothing between us and them, purifying their hearts by faith.

{15:10} Nunc ergo quid tentatis Deum, imponere iugum super cervices discipulorum, quod neque patres nostri, neque nos portare potuimus?
{15:10} Now therefore, why do you tempt God to impose a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?

{15:11} Sed per gratiam Domini Iesu Christi credimus salvari, quemadmodum et illi.
{15:11} But by the grace of the Lord Jesus Christ, we believe in order to be saved, in the same manner also as them.”

{15:12} Tacuit autem omnis multitudo: et audiebant Barnabam, et Paulum narrantes quanta Deus fecisset signa, et prodigia in Gentibus per eos.
{15:12} Then the entire multitude was silent. And they were listening to Barnabas and Paul, describing what great signs and wonders God had wrought among the Gentiles through them.

{15:13} Et postquam tacuerunt, respondit Iacobus, dicens: Viri fratres, audite me.
{15:13} And after they had been silent, James responded by saying: “Noble brothers, listen to me.

{15:14} Simon narravit quemadmodum primum Deus visitavit sumere ex Gentibus populum nomini suo.
{15:14} Simon has explained in what manner God first visited, so as to take from the Gentiles a people to his name.

{15:15} Et huic concordant verba Prophetarum, sicut scriptum est:
{15:15} And the words of the Prophets are in agreement with this, just as it was written:

{15:16} Post hæc revertar, et reædificabo tabernaculum David, quod decidit: et diruta eius reædificabo, et erigam illud:
{15:16} ‘After these things, I will return, and I will rebuild the tabernacle of David, which has fallen down. And I will rebuild its ruins, and I will raise it up,

{15:17} ut requirant ceteri hominum Dominum, et omnes gentes, super quas invocatum est nomen meum, dicit Dominus faciens hæc.
{15:17} so that the rest of men may seek the Lord, along with all the nations over whom my name has been invoked, says the Lord, who does these things.’

{15:18} Notum a sæculo est Domino opus suum.
{15:18} To the Lord, his own work has been known from eternity.

{15:19} Propter quod ego iudico non inquietari eos, qui ex Gentibus convertuntur ad Deum,
{15:19} Because of this, I judge that those who were converted to God from among the Gentiles are not to be disturbed,

{15:20} sed scribere ad eos ut abstineant se a contaminationibus simulacrorum, et fornicatione, et suffocatis, et sanguine.
{15:20} but instead that we write to them, that they should keep themselves from the defilement of idols, and from fornication, and from whatever has been suffocated, and from blood.

{15:21} Moyses enim a temporibus antiquis habet in singulis civitatibus qui eum prædicent in synagogis, ubi per omne Sabbatum legitur.
{15:21} For Moses, from ancient times, has had in each city those who preach him in the synagogues, where he is read on every Sabbath.”

{15:22} Tunc placuit Apostolis, et senioribus cum omni Ecclesia, eligere viros ex eis, et mittere Antiochiam cum Paulo, et Barnaba, Iudam, qui cognominabatur Barsabas, et Silam viros primos in fratribus,
{15:22} Then it pleased the Apostles and elders, with the whole Church, to choose men from among them, and to send to Antioch, with Paul and Barnabas, and Judas, who was surnamed Barsabbas, and Silas, preeminent men among the brothers,

{15:23} scribentes per manus eorum: APOSTOLI et seniores fratres, his, qui sunt Antiochiæ, et Syriæ, et Ciliciæ fratribus ex Gentibus, salutem.
{15:23} what was written by their own hands: “The Apostles and elders, brothers, to those who are at Antioch and Syria and Cilicia, brothers from the Gentiles, greetings.

{15:24} Quoniam audivimus quia quidam ex nobis exeuntes turbaverunt vos verbis, evertentes animas vestras, quibus non mandavimus:
{15:24} Since we have heard that some, going out from among us, have troubled you with words, subverting your souls, to whom we gave no commandment,

{15:25} placuit nobis collectis in unum, eligere viros, et mittere ad vos cum charissimis nostris Barnaba, et Paulo,
{15:25} it pleased us, being assembled as one, to choose men and to send them to you, with our most beloved Barnabas and Paul:

{15:26} hominibus, qui tradiderunt animas suas pro nomine Domini nostri Iesu Christi.
{15:26} men who have handed over their lives on behalf of the name of our Lord Jesus Christ.

{15:27} Misimus ergo Iudam, et Silam, qui et ipsi vobis verbis referent eadem.
{15:27} Therefore, we have sent Judas and Silas, who themselves also will, with the spoken word, reaffirm to you the same things.

{15:28} Visum est enim Spiritui Sancto, et nobis nihil ultra imponere vobis oneris quam hæc necessaria:
{15:28} For it has seemed good to the Holy Spirit and to us to impose no further burden upon you, other than these necessary things:

{15:29} ut abstineatis vos ab immolatis simulacrorum, et sanguine, et suffocato, et fornicatione, a quibus custodientes vos, bene agetis. Valete.
{15:29} that you abstain from things immolated to idols, and from blood, and from what has been suffocated, and from fornication. You will do well to keep yourselves from these things. Farewell.”

~ The figurative meaning of this four-fold prohibition (idols, blood, suffocated bodies of animals, fornication) refers to abstaining from the abomination of desolation, a false Eucharist. The abomination is idolatry, it is blood and meat (but not the true body and blood of Christ), and it is connected with severe sexual immorality.

{15:30} Illi ergo dimissi, descendeunt Antiochiam: et congregata multitudine tradiderunt epistolam.
{15:30} And so, having been dismissed, they went down to Antioch. And gathering the multitude together, they delivered the epistle.

{15:31} Quam cum legissent, gavisi sunt super consolatione.
{15:31} And when they had read it, they were gladdened by this consolation.

{15:32} Iudas autem, et Silas, et ipsi cum essent prophetæ, verbo plurimo consolati sunt fratres, et confirmaverunt.
{15:32} But Judas and Silas, being also prophets themselves, consoled the brothers with many words, and they were strengthened.

{15:33} Facto autem ibi aliquanto tempore, dimissi sunt cum pace a fratribus ad eos, qui miserant illos.
{15:33} Then, after spending some more time there, they were dismissed with peace, by the brothers, to those who had sent them.

{15:34} Visum est autem Silæ ibi remanere: Iudas autem solus abiit Ierusalem.
{15:34} But it seemed good to Silas to remain there. So Judas alone departed to Jerusalem.

{15:35} Paulus autem, et Barnabas demorabantur Antiochiæ docentes, et evangelizantes cum aliis pluribus verbum Domini.
{15:35} And Paul and Barnabas remained at Antioch, with many others, teaching and evangelizing the Word of the Lord.

{15:36} Post aliquot autem dies, dixit ad Barnabam Paulus: Revertentes visitemus fratres per universas civitates, in quibus prædicavimus verbum Domini, quomodo se habeant.
{15:36} Then, after some days, Paul said to Barnabas, “Let us return to visit the brothers throughout all the cities in which we have preached the Word of the Lord, to see how they are.”

{15:37} Barnabas autem volebat secum assumere et Ioannem, qui cognominabatur Marcus.
{15:37} And Barnabas wanted to take John, who was surnamed Mark, with them also.

{15:38} Paulus autem rogabat eum (ut qui discessisset ab eis de Pamphylia, et non isset cum eis in opus) non debere recipi.
{15:38} But Paul was saying that he ought not to be received, since he withdrew from them at Pamphylia, and he had not gone with them in the work.

{15:39} Facta est autem dissensio, ita ut discederent ab invicem, et Barnabas quidem assumpto Marco navigaret Cyprum.
{15:39} And there occurred a dissension, to such an extent that they departed from one another. And Barnabas, indeed taking Mark, sailed to Cyprus.

{15:40} Paulus vero electo Sila profectus est, traditus gratiæ Dei a fratribus.
{15:40} Yet truly, Paul, choosing Silas, set out, being delivered by the brothers to the grace of God.

{15:41} Perambulabat autem Syriam, et Ciliciam, confirmans Ecclesias: præcipiens custodire præcepta Apostolorum, et seniorum.
{15:41} And he traveled through Syria and Cilicia, confirming the Churches, instructing them to keep the precepts of the Apostles and the elders.

[Actus Apostolorum 16]
[Acts of the Apostles 16]

{16:1} Pervenit autem Derben, et Lystram. Et ecce discipulus quidam erat ibi nomine Timotheus, filius mulieris Iudææ fidelis, patre Gentili.
{16:1} Then he arrived at Derbe and Lystra. And behold, a certain disciple named Timothy was there, the son of a faithful Jewish woman, his father a Gentile.

~ It is not clear from the text whether she was faithful to the Jewish faith, or was one of the faithful (i.e. a convert to Christianity).

{16:2} Huic testimonium bonum reddebant qui in Lystris erant, et Iconio fratres.
{16:2} The brothers who were at Lystra and Iconium rendered good testimony to him.

{16:3} Hunc voluit Paulus secum proficisci: et assumens circumcidit eum propter Iudæos, qui erant in illis locis. Sciebant enim omnes quod pater eius erat Gentilis.
{16:3} Paul wanted this man to travel with him, and taking him, he circumcised him, because of the Jews who were in those places. For they all knew that his father was a Gentile.

{16:4} Cum autem pertransirent civitates, tradebant eis custodiri dogmata, quæ erant decreta ab Apostolis et senioribus, qui erant Ierosolymis.
{16:4} And as they were traveling through the cities, they delivered to them the dogmas to be kept, which were decreed by the Apostles and elders who were at Jerusalem.

~ This decision at Jerusalem, made by Peter and the Apostles and elders (i.e. Bishops), was perhaps the first dogmatic decree of an Ecumenical Council.

{16:5} Et Ecclesiæ quidem confirmabantur fide, et abundabunt numero quotidie.
{16:5} And certainly, the Churches were being strengthened in faith and were increasing in number every day.

{16:6} Transeuntes autem Phrygiam, et Galatiæ regionem, vetati sunt a Spiritu Sancto loqui verbum Dei in Asia.
{16:6} Then, while crossing through Phrygia and the region of Galatia, they were prevented by the Holy Spirit from speaking the Word in Asia.

{16:7} Cum venissent autem in Mysiam, tentabant ire in Bithyniam: et non permisit eos Spiritus Iesu.
{16:7} But when they had arrived in Mysia, they attempted to go into Bithynia, but the Spirit of Jesus would not permit them.

{16:8} Cum autem pertransissent Mysiam, descendeunt Troadem:
{16:8} Then, when they had crossed through Mysia, they descended to Troas.

{16:9} et visio per noctem Paulo ostensa est: Vir Macedo quidam erat stans, et deprecans eum, et dicens: Transiens in Macedoniam, adiuva nos.
{16:9} And a vision in the night was revealed to Paul of a certain man of Macedonia, standing and pleading with him, and saying: “Cross into Macedonia and help us!”

{16:10} Ut autem visum vidit, statim quæsivimus proficisci in Macedoniam, certi facti quod vocasset nos Deus evangelizare eis.
{16:10} Then, after he saw the vision, immediately we sought to set out for Macedonia, having been assured that God had called us to evangelize to them.

{16:11} Navigantes autem a Troade, recto cursu venimus Samothraciam, et sequenti die Neapolim:
{16:11} And sailing from Troas, taking a direct path, we arrived at Samothrace, and on the following day, at Neapolis,

{16:12} et inde Philippos, quæ est prima partis Macedoniæ civitas, colonia. Eramus autem in hac urbe diebus aliquot, conferentes.
{16:12} and from there to Philippi, which is the preeminent city in the area of Macedonia, a colony. Now we were in this city some days, conferring together.

{16:13} Die autem Sabbatorum egressi sumus foras portam iuxta flumen, ubi videbatur oratio esse: et sedentes loquebamur mulieribus, quæ convenerant.
{16:13} Then, on the Sabbath day, we were walking outside the gate, beside a river, where there seemed to be a prayer gathering. And sitting down, we were speaking with the women who had assembled.

~ It was a Jewish custom, and apparently a custom of some early Christians, to go for a prayerful or meditative walk on the Sabbath.

{16:14} Et quædam mulier nomine Lydia, purpuraria civitatis Thyatirenorum, colens Deum, audivit: cuius Dominus aperuit cor intendere his, quæ dicebantur a Paulo.
{16:14} And a certain woman, named Lydia, a seller of purple in the city of Thyatira, a worshiper of God, listened. And the Lord opened her heart to be receptive to what Paul was saying.

{16:15} Cum autem baptizata esset, et domus eius, deprecata est dicens: Si iudicastis me fidelem Domino esse, introite in domum meam, et manete. Et coegit nos.
{16:15} And when she had been baptized, with her household, she pleaded with us, saying: “If you have judged me to be faithful to the Lord, enter into my house and lodge there.” And she convinced us.

{16:16} Factum est autem euntibus nobis ad orationem, puellam quamdam habentem spiritum pythonem obviare nobis, quæ quæstum magnum præstabat dominis suis divinando.
{16:16} Then it happened that, as we were going out to prayer, a certain girl, having a spirit of divination, met with us. She was a source of great profit to her masters, through her divining.

~ This girl is said to have the spirit of a python because the python in Greek mythology was associated with divination.

{16:17} Hæc subsecuta Paulum, et nos, clamabat dicens: Isti homines servi Dei excelsi sunt, qui annunciant vobis viam salutis.
{16:17} This girl, following Paul and us, was crying out, saying: “These men are servants of the Most High God! They are announcing to you the way of salvation!”

{16:18} Hoc autem faciebat multis diebus. Dolens autem Paulus, et conversus, spiritui dixit: Præcipio tibi in nomine Iesu Christi exire ab ea. Et exiit eadem hora.
{16:18} Now she behaved in this way for many days. But Paul, being grieved, turned and said to the spirit, “I command you, in the name of Jesus Christ, to go out from her.” And it went away in that same hour.

{16:19} Videntes autem domini eius quia exivit spes quæstus eorum, apprehendentes Paulum, et Silam perduxerunt in forum ad principes:
{16:19} But her masters, seeing that the hope of their profit went away, apprehended Paul and Silas, and they brought them to the rulers at the courthouse.

~ The word ‘forum’ often refers to a marketplace, but in this context it refers to a place for judgment and justice, such as a court house.

{16:20} et offerentes eos magistratibus, dixerunt: Hi homines conturbant civitatem nostram, cum sint Iudæi:
{16:20} And presenting them to the magistrates, they said: “These men are disturbing our city, since they are Jews.

{16:21} et annunciant morem, quem non licet nobis suscipere, neque facere, cum simus Romani.
{16:21} And they are announcing a way which is not lawful for us to accept or to observe, since we are Romans.”

{16:22} Et cucurrit plebs adversus eos: et magistratus, scissis tunicis eorum, iusserunt eos virgis cædi.
{16:22} And the people rushed together against them. And the magistrates, tearing their tunics, ordered them to be beaten with staffs.

{16:23} Et cum multas plagas eis imposuissent, miserunt eos in carcerem, præcipientes custodi ut diligenter custodiret eos.
{16:23} And when they had inflicted many scourges on them, they cast them into prison, instructing the guard to watch them diligently.

{16:24} Qui cum tale præceptum accepisset, misit eos in interiorem carcerem, et pedes eorum strinxit ligno.
{16:24} And since he had received this kind of order, he cast them into the interior prison cell, and he restricted their feet with stocks.

{16:25} Media autem nocte Paulus, et Silas orantes, laudabant Deum: et audiebant eos, qui in custodia erant.
{16:25} Then, in the middle of the night, Paul and Silas were praying and praising God. And those who were also in custody were listening to them.

{16:26} Subito vero terræmotus factus est magnus, ita ut moverentur fundamenta carceris. Et statim aperta sunt omnia ostia: et universorum vincula soluta sunt.
{16:26} Yet truly, there was a sudden earthquake, so great that the foundations of the prison were moved. And immediately all the doors were opened, and the bindings of everyone were released.

{16:27} Expergefactus autem custos carceris, et videns ianuas apertas carceris, evaginato gladio volebat se interficere, æstimans fugisse vinctos.
{16:27} Then the prison guard, having been jarred awake, and seeing the doors of the prison open, drew his sword and intended to kill himself, supposing that the prisoners had fled.

{16:28} Clamavit autem Paulus voce magna, dicens: Nihil tibi mali feceris: universi enim hic sumus.
{16:28} But Paul cried out with a loud voice, saying: “Do no harm to yourself, for we are all here!”

{16:29} Petitoque lumine, introgressus est: et tremefactus procidit Paulo et Silæ ad pedes:
{16:29} Then calling for a light, he entered. And trembling, he fell before the feet of Paul and Silas.

{16:30} et producens eos foras, ait: domini, quid me oportet facere, ut salvus fiam?
{16:30} And bringing them outside, he said, “Sirs, what must I do, so that I may be saved?”

{16:31} At illi dixerunt: Crede in Dominum Iesum: et salvus eris tu, et domus tua.
{16:31} So they said, “Believe in the Lord Jesus, and then you will be saved, with your household.”

{16:32} Et locuti sunt ei verbum Domini cum omnibus, qui erant in domo eius.
{16:32} And they spoke the Word of the Lord to him, along with all those who were in his house.

{16:33} Et tollens eos in illa hora noctis, lavit plagas eorum: et baptizatus est ipse, et omnis domus eius continuo.
{16:33} And he, taking them in the same hour of the night, washed their scourges. And he was baptized, and next his entire household.

{16:34} Cumque perduxisset eos in domum suam, apposuit eis mensam, et lætatus est cum omni domo sua credens Deo.
{16:34} And when he had brought them into his own house, he set a table for them. And he was joyous, with his entire household, believing in God.

{16:35} Et cum dies factus esset, miserunt magistratus lictores, dicentes: Dimitte homines illos.
{16:35} And when daylight had arrived, the magistrates sent the attendants, saying, “Release those men.”

{16:36} Nunciavit autem custos carceris verba hæc Paulo: Quia miserunt magistratus ut dimittamini, nunc igitur exeuntes, ite in pace.
{16:36} But the prison guard reported these words to Paul: “The magistrates have sent to have you released. Now therefore, depart. Go in peace.”

{16:37} Paulus autem dixit eis: Cæsos nos publice, indemnatos, homines Romanos miserunt in carcerem, et nunc occulte nos eiiciunt? Non ita: sed veniant,
{16:37} But Paul said to them: “They have beaten us publicly, though we were not condemned. They have cast men who are Romans into prison. And now they would drive us away secretly? Not so. Instead, let them come forward,

{16:38} et ipsi nos eiiciant. Nunciaverunt autem magistratibus lictores verba hæc. Timueruntque audito quod Romani essent:
{16:38} and let us drive them away.” Then the attendants reported these words to the magistrates. And upon hearing that they were Romans, they were afraid.

{16:39} et venientes deprecati sunt eos, et educentes rogabant ut egrederentur de urbe.
{16:39} And arriving, they pleaded with them, and leading them out, they begged them to depart from the city.

{16:40} Exeuntes autem de carcere, introierunt ad Lydiam: et visis fratribus consolati sunt eos, et profecti sunt.
{16:40} And they went away from the prison and entered into the house of Lydia. And having seen the brothers, they consoled them, and then they set out.

[Actus Apostolorum 17]
[Acts of the Apostles 17]

{17:1} Cum autem perambulassent Amphipolim, et Apolloniam, venerunt Thessalonicam, ubi erat synagoga Iudæorum.
{17:1} Now when they had walked through Amphipolis and Apollonia, they arrived at Thessalonica, where there was a synagogue of the Jews.

{17:2} Secundum consuetudinem autem Paulus introivit ad eos, et per sabbata tria disserebat eis de Scripturis,
{17:2} Then Paul, according to custom, entered to them. And for three Sabbaths he disputed with them about the Scriptures,

{17:3} adaperiens et insinuans quia Christum oportuit pati, et resurgere a mortuis: et quia hic est Iesus Christus, quem ego annuncio vobis.
{17:3} interpreting and concluding that it was necessary for the Christ to suffer and to rise again from the dead, and that “this is the Jesus Christ, whom I am announcing to you.”

{17:4} Et quidam ex eis crediderunt, et adiuncti sunt Paulo, et Silæ, et de colentibus, Gentilibusque multitudo magna, et mulieres nobiles non paucæ.
{17:4} And some of them believed and were joined to Paul and Silas, and a great number of these were from the worshipers and the Gentiles, and not a few were noble women.

~ The ‘worshipers’ here are probably the pagan worshipers among the Gentiles, and the ‘Gentiles’ are therefore those non-Jews who did not follow even a pagan religion.

{17:5} Zelantes autem Iudæi, assumentesque de vulgo viros quosdam malos, et turba facta, concitaverunt civitatem: et assistentes domui Iasonis quærebant eos producere in populum.
{17:5} But the Jews, being jealous, and joining with certain evildoers among the common men, caused a disturbance, and they stirred up the city. And taking up a position near the house of Jason, they sought to lead them out to the people.

{17:6} Et cum non invenissent eos, trahebant Iasonem, et quosdam fratres ad principes civitatis, clamantes: Quoniam hi, qui urbem concitant, et huc venerunt,
{17:6} And when they had not found them, they dragged Jason and certain brothers to the rulers of the city, crying out: “For these are the ones who have stirred up the city. And they came here,

{17:7} quos suscepit Iason, et hi omnes contra decreta Cæsaris faciunt, regem alium dicentes esse, Iesum.
{17:7} and Jason has received them. And all these men act contrary to the decrees of Caesar, saying that there is another king, Jesus.”

{17:8} Concitaverunt autem plebem: et principes civitatis audientes hæc,
{17:8} And they incited the people. And the rulers of the city, upon hearing these things,

{17:9} et accepta satisfactione a Iasone, et a ceteris, dimiserunt eos.
{17:9} and having received an explanation from Jason and the others, released them.

{17:10} Fratres vero confestim per noctem dimiserunt Paulum, et Silam in Berœam. Qui cum venissent, in synagogam Iudæorum introierunt.
{17:10} Yet truly, the brothers promptly sent Paul and Silas away by night to Beroea. And when they had arrived, they entered the synagogue of the Jews.

{17:11} Hi autem erant nobiliores eorum, qui sunt Thessalonicæ, qui susceperunt verbum cum omni aviditate, quotidie scrutantes Scripturas, si hæc ita se haberent.
{17:11} But these were more noble than those who were at Thessalonica. They received the Word with all enthusiasm, daily examining the Scriptures to see if these things were so.

{17:12} Et multi quidem crediderunt ex eis, et mulierum Gentilium honestarum, et viri non pauci.
{17:12} And indeed, many believed among them, as well as not a few among the honorable Gentile men and women.

{17:13} Cum autem cognovissent in Thessalonica Iudæi, quia et Berœæ prædicatum est a Paulo verbum Dei, venerunt et illuc commoventes, et turbantes multitudinem.
{17:13} Then, when the Jews of Thessalonica had realized that the Word of God was also preached by Paul at Beroea, they went there also, stirring up and disturbing the multitude.

{17:14} Statimque tunc Paulum dimiserunt fratres, ut iret usque ad mare: Silas autem, et Timotheus remanserunt ibi.
{17:14} And then the brothers quickly sent Paul away, so that he might travel by sea. But Silas and Timothy remained there.

{17:15} Qui autem deducebant Paulum, perduxerunt eum usque Athenas, et accepto mandato ab eo ad Silam, et Timotheum ut quam celeriter venirent ad illum, profecti sunt.
{17:15} Then those who were leading Paul brought him as far as Athens. And having received an order from him to Silas and Timothy, that they should come to him quickly, they set out.

{17:16} Paulus autem cum Athenis eos exspectaret, incitabatur spiritus eius in ipso, videns idololatriæ deditam civitatem.
{17:16} Now while Paul waited for them at Athens, his spirit was stirred up within him, seeing the city given over to idolatry.

{17:17} Disputabat igitur in synagoga cum Iudæis, et colentibus, et in foro, per omnes dies ad eos, qui aderant.
{17:17} And so, he was disputing with the Jews in the synagogue, and with the worshipers, and in public places, throughout each day, with whomever was there.

{17:18} Quidam autem Epicurei, et Stoici philosophi disserebant cum eo, et quidam dicebant: Quid vult seminiverbius hic, dicere? Alii vero: Novorum dæmoniorum videtur annunciator esse: quia Iesum, et resurrectionem annunciabat eis.
{17:18} Now certain Epicurean and Stoic philosophers were arguing with him. And some were saying, “What does this sower of the Word want to say?” Yet others were saying, “He seems to be an announcer for new demons.” For he was announcing to them Jesus and the Resurrection.

{17:19} Et apprehensum eum ad Areopagum duxerunt, dicentes: Possumus scire quæ est hæc nova, quæ a te dicitur, doctrina?
{17:19} And apprehending him, they brought him to the Areopagus, saying: “Are we able to know what this new doctrine is, about which you speak?

{17:20} Nova enim quædam infers auribus nostris: Volumus ergo scire quidnam velint hæc esse.
{17:20} For you bring certain new ideas to our ears. And so we would like to know what these things mean.”

{17:21} (Athenienses autem omnes, et advenæ hospites, ad nihil aliud vacabant nisi aut dicere, aut audire aliquid novi.)
{17:21} (Now all the Athenians, and arriving visitors, were occupying themselves with nothing other than speaking or hearing various new ideas.)

{17:22} Stans autem Paulus in medio Areopagi, ait: Viri Athenienses per omnia quasi superstitiosiores vos video.
{17:22} But Paul, standing in the middle of the Areopagus, said: “Men of Athens, I perceive that in all things you are rather superstitious.

{17:23} Præteriens enim, et videns simulacra vestra, inveni et aram, in qua scriptum erat: IGNOTO DEO. Quod ergo ignorantes colitis, hoc ego annuncio vobis.
{17:23} For as I was passing by and noticing your idols, I also found an altar, on which was written: TO THE UNKNOWN GOD. Therefore, what you worship in ignorance, this is what I am preaching to you:

{17:24} Deus, qui fecit mundum, et omnia quæ in eo sunt, hic cæli et terræ cum sit Dominus, non in manufactis templis habitat,
{17:24} the God who made the world and all that is in it, the One who is the Lord of heaven and earth, who does not live in temples made with hands.

{17:25} nec manibus humanis colitur indigens aliquo, cum ipse det omnibus vitam, et inspirationem, et omnia:
{17:25} Neither is he served by the hands of men, as if in need of anything, since it is he who gives to all things life and breath and all else.

{17:26} fecitque ex uno omne genus hominum inhabitare super universam faciem terræ, definiens statuta tempora, et terminos habitationis eorum,
{17:26} And he has made, out of one, every family of man: to live upon the face of the entire earth, determining the appointed seasons and the limits of their habitation,

~ The one out of whom God made every family of mankind is Adam.

{17:27} quærere Deum si forte attrectent eum, aut inveniant, quam vis non longe sit ab unoquoque nostrum.
{17:27} so as to seek God, if perhaps they may consider him or find him, though he is not far from each one of us.

{17:28} In ipso enim vivimus, et movemur, et sumus: sicut et quidam vestrorum Poetarum dixerunt: Ipsius enim et genus sumus.
{17:28} ‘For in him we live, and move, and exist.’ Just as some of your own poets have said. ‘For we are also of his family.’

{17:29} Genus ergo cum simus Dei, non debemus æstimare auro, aut argento, aut lapidi, sculpturæ artis, et cogitationis hominis, Divinum esse simile.
{17:29} Therefore, since we are of the family of God, we must not consider gold or silver or precious stones, or the engravings of art and of the imagination of man, to be a representation of what is Divine.

{17:30} Et tempora quidem huius ignorantiæ despiciens Deus, nunc annunciat hominibus ut omnes ubique pœnitentiam agant,
{17:30} And indeed, God, having looked down to see the ignorance of these times, has now announced to men that everyone everywhere should do penance.

{17:31} eo quod statuit diem, in quo iudicaturus est orbem in æquitate, in viro, in quo statuit, fidem præbens omnibus, suscitans eum a mortuis.
{17:31} For he has appointed a day on which he will judge the world in equity, through the man whom he has appointed, offering faith to all, by raising him from the dead.”

{17:32} Cum audissent autem resurrectionem mortuorum, quidam quidem irridebant, quidam vero dixerunt: Audiemus te de hoc iterum.
{17:32} And when they had heard about the Resurrection of the dead, indeed, some were derisive, while others said, “We will listen to you about this again.”

{17:33} Sic Paulus exivit de medio eorum.
{17:33} So Paul departed from their midst.

{17:34} Quidam vero viri adhærentes ei, crediderunt: in quibus et Dionysius Areopagita, et mulier nomine Damaris, et alii cum eis.
{17:34} Yet truly, certain men, adhering to him, did believe. Among these were also Dionysius the Areopagite, and a woman named Damaris, and others with them.

[Actus Apostolorum 18]
[Acts of the Apostles 18]

{18:1} Post hæc egressus ab Athenis, venit Corinthum:
{18:1} After these things, having departed from Athens, he arrived at Corinth.

{18:2} et inveniens quemdam Iudæum nomine Aquilam, Ponticum genere, qui nuper venerat ab Italia, et Priscillam uxorem eius, (eo quod præcepisset Claudius discedere omnes Iudæos a Roma) accessit ad eos.
{18:2} And upon finding a certain Jew named Aquila, born in Pontus, who had recently arrived from Italy with Priscilla his wife, (because Claudius had ordered all Jews to depart from Rome,) he met with them.

{18:3} Et quia eiusdem erat artis, manebat apud eos, et operabatur: (erant autem scenofactoriæ artis.)
{18:3} And because he was of the same trade, he lodged with them and was working. (Now they were tentmakers by trade.)

{18:4} Et disputabat in synagoga per omne Sabbatum, interponens nomen Domini Iesu, suadebatque Iudæis, et Græcis.
{18:4} And he was arguing in the synagogue on every Sabbath, introducing the name of the Lord Jesus. And he was persuading Jews and Greeks.

{18:5} Cum venissent autem de Macedonia Silas et Timotheus, instabat verbo Paulus, testificans Iudæis esse Christum Iesum.
{18:5} And when Silas and Timothy had arrived from Macedonia, Paul stood firm in the Word, testifying to the Jews that Jesus is the Christ.

{18:6} Contradicentibus autem eis, et blasphemantibus, excutiens vestimenta sua, dixit ad eos: Sanguis vester super caput vestrum: mundus ego, ex hoc ad Gentes vadam.
{18:6} But since they were contradicting him and blaspheming, he shook out his garments and said to them: “Your blood is on your own heads. I am clean. From now on, I will go to the Gentiles.”

{18:7} Et migrans inde, intravit in domum cuiusdam, nomine Titi Iusti, colentis Deum, cuius domus erat coniuncta synagogæ.
{18:7} And moving from that place, he entered into the house of a certain man, named Titus the Just, a worshiper of God, whose house was adjoined to the synagogue.

{18:8} Crispus autem archisynagogus credidit Domino cum omni domo sua: et multi Corinthiorum audientes credebant, et baptizabantur.
{18:8} Now Crispus, a leader of the synagogue, believed in the Lord, with his entire house. And many of the Corinthians, upon hearing, believed and were baptized.

{18:9} Dixit autem Dominus nocte per visionem Paulo: Noli timere, sed loquere, et ne taceas:
{18:9} Then the Lord said to Paul, through a vision in the night: “Do not be afraid. Instead, speak out and do not be silent.

{18:10} propter quod ego sum tecum: et nemo apponetur tibi ut noceat te: quoniam populus est mihi multus in hac civitate.
{18:10} For I am with you. And no one will take hold of you, so as to do you harm. For many of the people in this city are with me.”

{18:11} Sedit autem ibi annum et sex menses, docens apud eos verbum Dei.
{18:11} Then he settled there for a year and six months, teaching the Word of God among them.

{18:12} Gallione autem proconsule Achaiæ, insurrexerunt uno animo Iudæi in Paulum, et adduxerunt eum ad tribunal,
{18:12} But when Gallio was proconsul of Achaia, the Jews rose up with one accord against Paul. And they brought him to the tribunal,

{18:13} dicentes: Quia contra legem hic persuadet hominibus colere Deum.
{18:13} saying, “He persuades men to worship God contrary to the law.”

{18:14} Incipiente autem Paulo aperire os, dixit Gallio ad Iudæos: Si quidem esset iniquum aliquid, aut facinus pessimum o viri Iudæi, recte vos sustinerem.
{18:14} Then, when Paul was beginning to open his mouth, Gallio said to the Jews: “If this were some matter of injustice, or a wicked deed, O noble Jews, I would support you, as is proper.

{18:15} Si vero quæstiones sunt de verbo, et nominibus, et lege vestra, vos ipsi videritis: Iudex ego horum nolo esse.
{18:15} Yet if truly these are questions about a word and names and your law, you should see to it yourselves. I will not be the judge of such things.”

{18:16} Et minavit eos a tribunali.
{18:16} And he ordered them from the tribunal.

{18:17} Apprehendentes autem omnes Sosthenem principem synagogæ, percutiebant eum ante tribunal: et nihil eorum Gallioni curæ erat.
{18:17} But they, apprehending Sosthenes, a leader of the synagogue, beat him in front of the tribunal. And Gallio showed no concern for these things.

{18:18} Paulus vero cum adhuc sustinuisset dies multos, fratribus valefaciens, navigavit in Syriam, (et cum eo Priscilla, et Aquila) qui sibi totonderat in Cenchris caput: habebat enim votum.
{18:18} Yet truly, Paul, after he had remained for many more days, having said goodbye to the brothers, sailed into Syria, and with him were Priscilla and Aquila. Now he had shaved his head in Cenchreae, for he had made a vow.

{18:19} Devenitque Ephesum, et illos ibi reliquit. Ipse vero ingressus synagogam, disputabat cum Iudæis.
{18:19} And he arrived at Ephesus, and he left them behind there. Yet truly, he himself, entering into the synagogue, was disputing with the Jews.

{18:20} Rogantibus autem eis ut ampliori tempore maneret, non consensit,
{18:20} Then, although they were asking him to remain for a longer time, he would not agree.

{18:21} sed valefaciens, et dicens, Iterum revertar ad vos Deo volente, profectus est ab Epheso.
{18:21} Instead, saying goodbye and telling them, “I will return to you again, God willing,” he set out from Ephesus.

{18:22} Et descendens Cæsaream, ascendit, et salutavit Ecclesiam, et descendit Antiochiam.
{18:22} And after going down to Caesarea, he went up to Jerusalem, and he greeted the Church there, and then he descended to Antioch.

{18:23} Et facto ibi aliquanto tempore, profectus est, perambulans ex ordine Galaticam regionem, et Phrygiam, confirmans omnes discipulos.
{18:23} And having spent some length of time there, he set out, and he walked in order through the region of Galatia and Phrygia, strengthening all the disciples.

{18:24} Iudæus autem quidam, Apollo nomine, Alexandrinus genere, vir eloquens, devenit Ephesum, potens in scripturis.
{18:24} Now a certain Jew named Apollo, born at Alexandria, an eloquent man who was powerful with the Scriptures, arrived at Ephesus.

{18:25} Hic erat edoctus viam Domini: et fervens spiritu loquebatur, et docebat diligenter ea, quæ sunt Iesu, sciens tantum baptisma Ioannis.
{18:25} He was learned in the Way of the Lord. And being fervent in spirit, he was speaking and teaching the things that are of Jesus, but knowing only the baptism of John.

{18:26} Hic ergo cœpit fiducialiter agere in synagoga. Quem cum audissent Priscilla et Aquila, assumpserunt eum, et diligentius exposuerunt ei viam Domini.
{18:26} And so, he began to act faithfully in the synagogue. And when Priscilla and Aquila had heard him, they took him aside and expounded the Way of the Lord to him more thoroughly.

{18:27} Cum autem vellet ire Achaiam, exhortati fratres, scripserunt discipulis ut susciperent eum. Qui cum venisset, contulit multum his, qui crediderant.
{18:27} Then, since he wanted to go to Achaia, the brothers wrote an exhortation to the disciples, so that they might accept him. And when he had arrived, he held many discussions with those who had believed.

{18:28} Vehementer enim Iudæos revincebat publice, ostendens per Scripturas, esse Christum Iesum.
{18:28} For he was vehemently and publicly reproving the Jews, by revealing through the Scriptures that Jesus is the Christ.

[Actus Apostolorum 19]
[Acts of the Apostles 19]

{19:1} Factum est autem, cum Apollo esset Corinthi, ut Paulus peragratis superioribus partibus veniret Ephesum, et inveniret quosdam Discipulos:
{19:1} Now it happened that, while Apollo was at Corinth, Paul, after he had journeyed through the upper regions, arrived at Ephesus. And he met with certain disciples.

{19:2} dixitque ad eos: Si Spiritum Sanctum accepistis credentes? At illi dixerunt ad eum: Sed neque si Spiritus Sanctus est, audivimus.
{19:2} And he said to them, “After believing, have you received the Holy Spirit?” But they said to him, “We have not even heard that there is a Holy Spirit.”

{19:3} Ille vero ait: In quo ergo baptizati estis? Qui dixerunt: In Ioannis baptismate.
{19:3} Yet truly, he said, “Then with what have you been baptized?” And they said, “With the baptism of John.”

{19:4} Dixit autem Paulus: Ioannes baptizavit baptismo pœnitentiæ populum, dicens: In eum, qui venturus esset post ipsum, ut crederent, hoc est, in Iesum.
{19:4} Then Paul said: “John baptized the people with the baptism of repentance, saying that they should believe in the One who is to come after him, that is, in Jesus.”

{19:5} His auditis, baptizati sunt in nomine Domini Iesu.
{19:5} Upon hearing these things, they were baptized in the name of the Lord Jesus.

~ Although the Church currently requires the Trinitarian formula for a valid Baptism, it is apparent from Scripture that some of the earliest valid Baptisms used only the name of Jesus.

{19:6} Et cum imposuisset illis manus Paulus, venit Spiritus Sanctus super eos, et loquebantur linguis, et prophetabant.
{19:6} And when Paul had imposed his hands on them, the Holy Spirit came over them. And they were speaking in tongues and prophesying.

~ After being baptized, they were then given the Sacrament of Confirmation.

{19:7} Erant autem omnes viri fere duodecim.
{19:7} Now the men were about twelve in all.

{19:8} Introgressus autem synagogam, cum fiducia loquebatur per tres menses, disputans, et suadens de regno Dei.
{19:8} Then, upon entering the synagogue, he was speaking faithfully for three months, disputing and persuading them about the kingdom of God.

{19:9} Cum autem quidam indurarentur, et non crederent, maledicentes viam Domini coram multitudine, discedens ab eis, segregavit discipulos, quotidie disputans in schola Tyranni cuiusdam.
{19:9} But when certain ones became hardened and would not believe, cursing the Way of the Lord in the presence of the multitude, Paul, withdrawing from them, separated the disciples, disputing daily in a certain school of Tyrannus.

{19:10} Hoc autem factum est per biennium, ita ut omnes, qui habitabant in Asia, audirent verbum Domini, Iudæi atque Gentiles.
{19:10} Now this was done throughout two years, so that all who were living in Asia listened to the Word of the Lord, both Jews and Gentiles.

{19:11} Virtutesque non quaslibet faciebat Deus per manum Pauli:
{19:11} And God was accomplishing powerful and uncommon miracles by the hand of Paul,

{19:12} ita ut etiam super languidos deferrentur a corpore eius sudaria, et semicinctia, et recedebant ab eis languores, et spiritus nequam egrediebantur.
{19:12} so much so that even when small cloths and wrappings were brought from his body to the sick, the illnesses withdrew from them and the wicked spirits departed.

{19:13} Tentaverunt autem quidam et de circumeuntibus Iudæis exorcistis, invocare super eos, qui habebant spiritus malos, nomen Domini Iesu, dicentes: Adiuro vos per Iesum, quem Paulus prædicat.
{19:13} Then, even some of the traveling Jewish exorcists had attempted to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I bind you by oath through Jesus, whom Paul preaches.”

{19:14} Erant autem quidam Iudæi Scevæ principis sacerdotum septem filii, qui hoc faciebant.
{19:14} And there were certain Jews, the seven sons of Sceva, leaders among the priests, who were acting in this way.

{19:15} Respondens autem spiritus nequam dixit eis: Iesum novi, et Paulum scio: vos autem qui estis?
{19:15} But a wicked spirit responded by saying to them: “Jesus I know, and Paul I know. But who are you?”

{19:16} Et insiliens in eos homo, in quo erat dæmonium pessimum, et dominatus amborum, invaluit contra eos, ita ut nudi, et vulnerati effugerent de domo illa.
{19:16} And the man, in whom there was a wicked spirit, leaping at them and getting the better of them both, prevailed against them, so that they fled from that house, naked and wounded.

{19:17} Hoc autem notum factum est omnibus Iudæis, atque Gentilibus, qui habitabant Ephesi: et cecidit timor super omnes illos, et magnificabatur nomen Domini Iesu.
{19:17} And so, this became known to all the Jews and Gentiles who were living at Ephesus. And a fear fell over them all. And the name of the Lord Jesus was magnified.

{19:18} Multique credentium veniebant, confitentes, et annunciantes actus suos.
{19:18} And many believers were arriving, confessing, and announcing their deeds.

{19:19} Multi autem ex eis, qui fuerant curiosa sectati, contulerunt libros, et combusserunt coram omnibus: et computatis pretiis illorum, invenerunt pecuniam denariorum quinquaginta millium.
{19:19} Then many of those who had followed odd sects brought together their books, and they burned them in the sight of all. And after determining the value of these, they found the price to be fifty thousand denarii.

~ A denarius was a decent day’s wage. Perhaps the equivalent today, very approximately, of about 80 dollars a day. Thus the value of those books (scrolls) was equivalent to about 4 million dollars.

{19:20} Ita fortiter crescebat verbum Dei, et confirmabatur.
{19:20} In this way, the Word of God was increasing strongly and was being confirmed.

{19:21} His autem expletis, proposuit Paulus in Spiritu, transita Macedonia et Achaia ire Ierosolymam, dicens: quoniam postquam fuero ibi, oportet me et Romam videre.
{19:21} Then, when these things were completed, Paul decided in the Spirit, after crossing through Macedonia and Achaia, to go to Jerusalem, saying, “Then, after I have been there, it is necessary for me to see Rome also.”

{19:22} Mittens autem in Macedoniam duos ex ministrantibus sibi, Timotheum, et Erastum, ipse remansit ad tempus in Asia.
{19:22} But sending two of those who were ministering to him, Timothy and Erastus, into Macedonia, he himself remained for a time in Asia.

{19:23} Facta est autem illo tempore turbatio non minima de via Domini.
{19:23} Now at that time, there occurred no small disturbance concerning the Way of the Lord.

{19:24} Demetrius enim quidam nomine, argentarius, faciens ædes argenteas Dianæ, præstabat artificibus non modicum quæstum:
{19:24} For a certain man named Demetrius, a silversmith making silver shrines for Diana, was providing no small profit to craftsmen.

{19:25} quos convocans, et eos, qui huiusmodi erant opifices, dixit: Viri, scitis quia de hoc artificio est nobis acquisitio:
{19:25} And calling them together, with those who were employed in the same way, he said: “Men, you know that our income is from this craft.

{19:26} et videtis, et auditis quia non solum Ephesi, sed pene totius Asiæ, Paulus hic suadens avertit multam turbam, dicens: Quoniam non sunt dii, qui manibus fiunt.
{19:26} And you are seeing and hearing that this man Paul, by persuasion, has turned away a great multitude, not only from Ephesus, but from nearly all of Asia, saying, ‘These things are not gods which have been made by hands.’

{19:27} Non solum autem hæc periclitabitur nobis pars in redargutionem venire, sed et magnæ Dianæ templum in nihilum reputabitur, sed et destrui incipiet maiestas eius, quam tota Asia, et orbis colit.
{19:27} Thus, not only is this, our occupation, in danger of being brought into repudiation, but also the temple of the great Diana will be reputed as nothing! Then even her majesty, whom all of Asia and the world worships, will begin to be destroyed.”

{19:28} His auditis, repleti sunt ira, et exclamaverunt dicentes: Magna Diana Ephesiorum.
{19:28} Upon hearing this, they were filled with anger, and they cried out, saying, “Great is Diana of the Ephesians!”

{19:29} Et impleta est civitas confusione, et impetum fecerunt uno animo in theatrum, rapto Gaio, et Aristarcho Macedonibus, comitibus Pauli.
{19:29} And the city was filled with confusion. And having seized Gaius and Aristarchus of Macedonia, companions of Paul, they rushed violently, with one accord, into the amphitheater.

{19:30} Paulo autem volente intrare in populum, non permiserunt discipuli.
{19:30} Then, when Paul wanted to enter to the people, the disciples would not permit him.

{19:31} Quidam autem et de Asiæ principibus, qui erant amici eius, miserunt ad eum rogantes ne se daret in theatrum:
{19:31} And some of the leaders from Asia, who were his friends, also sent to him, requesting that he not present himself in the amphitheater.

{19:32} alii autem aliud clamabant. Erat enim ecclesia confusa: et plures nesciebant qua ex causa convenissent.
{19:32} But others were crying out various things. For the assembly was in confusion, and most did not know the reason they had been called together.

{19:33} De turba autem detraxerunt Alexandrum, propellentibus eum Iudæis. Alexander autem manu silentio postulato, volebat reddere rationem populo.
{19:33} So they dragged Alexander from the crowd, while the Jews were propelling him forward. And Alexander, gesturing with his hand for silence, wanted to give the people an explanation.

{19:34} Quem ut cognoverunt Iudæum esse, vox facta una est omnium, quasi per horas duas clamantium: Magna Diana Ephesiorum.
{19:34} But as soon as they realized him to be a Jew, all with one voice, for about two hours, were crying out, “Great is Diana of the Ephesians!”

{19:35} Et cum sedasset scriba turbas, dixit: Viri Ephesii, quis enim est hominum, qui nesciat Ephesiorum civitatem cultricem esse magnæ Dianæ, Iovisque prolis?
{19:35} And when the scribe had calmed the crowds, he said: “Men of Ephesus, now what man is there who does not know that the city of the Ephesians is in the service of the great Diana and of the offspring of Jupiter?

{19:36} Cum ergo his contradici non possit, oportet vos sedatos esse, et nihil temere agere.
{19:36} Therefore, since these things are not able to be contradicted, it is necessary for you to be calm and to do nothing rash.

{19:37} Adduxistis enim homines istos, neque sacrilegos, neque blasphemantes deam vestram.
{19:37} For you have brought forward these men, who are neither sacrilegious nor blasphemers against your goddess.

{19:38} Quod si Demetrius, et qui cum eo sunt artifices, habent adversus aliquem causam, conventus forenses aguntur, et proconsules sunt, accusent invicem.
{19:38} But if Demetrius and the craftsmen who are with him have a case against anyone, they can convene in the courts, and there are proconsuls. Let them accuse one another.

{19:39} Si quid autem alterius rei quæritis: in legitima ecclesia poterit absolvi.
{19:39} But if you would inquire about other things, this can be decided in a lawful assembly.

{19:40} Nam et periclitamur argui seditionis hodiernæ: cum nullus obnoxius sit (de quo possimus reddere rationem) concursus istius. Et cum hæc dixisset, dimisit ecclesiam.
{19:40} For now we are in peril of being convicted of sedition over today’s events, since there is no one guilty (against whom we are able to provide evidence) in this gathering.” And when he had said this, he dismissed the assembly.

[Actus Apostolorum 20]
[Acts of the Apostles 20]

{20:1} Postquam autem cessavit tumultus, vocatis Paulus discipulis, et exhortatus eos, valedixit, et profectus est ut iret in Macedoniam.
{20:1} Then, after the tumult ceased, Paul, calling the disciples to himself and exhorting them, said farewell. And he set out, so that he might go into Macedonia.

{20:2} Cum autem perambulasset partes illas, et exhortatus eos fuisset multo sermone, venit ad Græciam:
{20:2} And when he had walked through those areas and had exhorted them with many sermons, he went into Greece.

{20:3} ubi cum fecisset menses tres, factæ sunt illi insidiæ a Iudæis navigaturo in Syriam: habuitque consilium ut reverteretur per Macedoniam.
{20:3} After he had spent three months there, treacheries were planned against him by the Jews, just as he was about to sail into Syria. And having been advised of this, he return through Macedonia.

{20:4} Comitatus est autem eum Sopater Pyrrhi Berœensis, Thessalonicensium vero Aristarchus, et Secundus, et Gaius Derbeus, et Timotheus: Asiani vero Tychicus, et Trophimus.
{20:4} Now those accompanying him were Sopater, the son of Pyrrhus from Beroea; and also the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and also Tychicus and Trophimus from Asia.

{20:5} Hi cum præcessissent, sustinuerunt nos Troade:
{20:5} These, after they had gone ahead, waited for us at Troas.

{20:6} nos vero navigavimus post dies Azymorum a Philippis, et venimus ad eos Troadem in diebus quinque, ubi demorati sumus diebus septem.
{20:6} Yet truly, we sailed from Philippi, after the days of Unleavened Bread, and in five days we went to them at Troas, where we stayed for seven days.

{20:7} Una autem Sabbati cum convenissemus ad frangendum panem, Paulus disputabat cum eis profecturus in crastinum, protraxitque sermonem usque in mediam noctem.
{20:7} Then, on the first Sabbath, when we had assembled together to break bread, Paul discoursed with them, intending to set out the next day. But he prolonged his sermon into the middle of the night.

The expression "first Sabbath" refers to Easter Sunday, the commemoration of the first Christian Sabbath. In the year in question, Easter Sunday was celebrated some 12 (5 + 7) days or more after "the days of Unleavened Bread", which refers to Passover. It is unclear how Easter Sunday was calculated at that early time in the Church, but it did not always coincide with Passover.

{20:8} Erant autem lampades copiosæ in cœnaculo, ubi eramus congregati.
{20:8} Now there were plenty of lamps in the upper room, where we were gathered.

{20:9} Sedens autem quidam adolescens nomine Eutychus super fenestram, cum mergeretur somno gravi, disputante diu Paulo, ductus somno cecidit de tertio cœnaculo deorsum, et sublatus est mortuus.
{20:9} And a certain adolescent named Eutychus, sitting on the window sill, was being weighed down by a heavy drowsiness (for Paul was preaching at length). Then, as he went to sleep, he fell from the third floor room downward. And when he was lifted up, he was dead.

{20:10} Ad quem cum descendisset Paulus, incubuit super eum: et complexus dixit: Nolite turbari, anima enim ipsius in ipso est.
{20:10} When Paul had gone down to him, he laid himself over him and, embracing him, said, “Do not worry, for his soul is still within him.”

{20:11} Ascendens autem, frangensque panem, et gustans, satisque allocutus usque in lucem, sic profectus est.
{20:11} And so, going up, and breaking bread, and eating, and having spoken well on until daylight, he then set out.

{20:12} Adduxerunt autem puerum viventem, et consolati sunt non minime.
{20:12} Now they had brought the boy in alive, and they were more than a little consoled.

{20:13} Nos autem ascendentes navem, navigavimus in Asson, inde suscepturi Paulum: sic enim disposuerat ipse per terram iter facturus.
{20:13} Then we climbed aboard the ship and sailed to Assos, where we were to take in Paul. For so he himself had decided, since he was making the journey by land.

{20:14} Cum autem convenisset nos in Asson, assumpto eo, venimus Mitylenen.
{20:14} And when he had joined us at Assos, we took him in, and we went to Mitylene.

{20:15} Et inde navigantes, sequenti die venimus contra Chium, et alia applicuimus Samum, et sequenti die venimus Miletum.
{20:15} And sailing from there, on the following day, we arrived opposite Chios. And next we landed at Samos. And on the following day we went to Miletus.

{20:16} Proposuerat enim Paulus transnavigare Ephesum, ne qua mora illi fieret in Asia. Festinabat enim, si possibile sibi esset, ut diem Pentecostes faceret Ierosolymis.
{20:16} For Paul had decided to sail past Ephesus, so that he would not be delayed in Asia. For he was hurrying so that, if it were possible for him, he might observe the day of Pentecost at Jerusalem.

{20:17} A Mileto autem mittens Ephesum, vocavit Maiores natu Ecclesiæ.
{20:17} Then, sending from Miletus to Ephesus, he called those greater by birth in the church.

{20:18} Qui cum venissent ad eum, et simul essent, dixit eis: Vos scitis a prima die, qua ingressus sum in Asiam, qualiter vobiscum per omne tempus fuerim,
{20:18} And when they had come to him and were together, he said to them: “You know that from the first day when I entered into Asia, I have been with you, for the entire time, in this manner:

{20:19} serviens Domino cum omni humilitate, et lacrymis, et tentationibus, quæ mihi acciderunt ex insidiis Iudæorum:
{20:19} serving the Lord, with all humility and despite the tears and trials which befell me from the treacheries of the Jews,

{20:20} quo modo nihil subtraxerim utilium, quominus annunciarem vobis, et docerem vos publice, et per domos,
{20:20} how I held back nothing that was of value, how well I have preached to you, and that I have taught you publicly and throughout the houses,

{20:21} testificans Iudæis, atque Gentilibus in Deum pœnitentiam, et fidem in Dominum nostrum Iesum Christum.
{20:21} testifying both to Jews and to Gentiles about repentance in God and faith in our Lord Jesus Christ.

{20:22} Et nunc ecce alligatus ego spiritu, vado in Ierusalem: quæ in ea ventura sint mihi, ignorans:
{20:22} And now, behold, being obliged in spirit, I am going to Jerusalem, not knowing what will happen to me there,

{20:23} nisi quod Spiritus Sanctus per omnes civitates mihi protestatur, dicens: quoniam vincula, et tribulationes Ierosolymis me manent.
{20:23} except that the Holy Spirit, throughout every city, has cautioned me, saying that chains and tribulations await me at Jerusalem.

{20:24} Sed nihil horum vereor: nec facio animam meam pretiosiorem quam me, dum modo consummem cursum meum, et ministerium verbi, quod accepi a Domino Iesu, testificari Evangelium gratiæ Dei.
{20:24} But I dread none of these things. Neither do I consider my life to be more precious because it is my own, provided that in some way I may complete my own course and that of the ministry of the Word, which I received from the Lord Jesus, to testify to the Gospel of the grace of God.

{20:25} Et nunc ecce ego scio quia amplius non videbitis faciem meam vos omnes, per quos transivi prædicans regnum Dei.
{20:25} And now, behold, I know that you will no longer see my face, all of you among whom I have traveled, preaching the kingdom of God.

{20:26} Quapropter contestor vos hodierna die, quia mundus sum a sanguine omnium.
{20:26} For this reason, I call you as witnesses on this very day: that I am clean from the blood of all.

{20:27} Non enim subterfugi, quominus annunciarem omne consilium Dei vobis.
{20:27} For I have not turned aside in the least from announcing every counsel of God to you.

{20:28} Attendite vobis, et universo gregi, in quo vos Spiritus Sanctus posuit Episcopos regere Ecclesiam Dei, quam acquisivit sanguine suo.
{20:28} Take care of yourselves and of the entire flock, over which the Holy Spirit has stationed you as Bishops to rule the Church of God, which he has purchased by his own blood.

{20:29} Ego scio quoniam intrabunt post discessionem meam lupi rapaces in vos, non parcentes gregi.
{20:29} I know that after my departure ravenous wolves will enter among you, not sparing the flock.

{20:30} Et ex vobis ipsis exurgent viri loquentes perversa, ut abducant discipulos post se.
{20:30} And from among yourselves, men will rise up, speaking perverse things in order to entice disciples after them.

{20:31} Propter quod vigilate memoria retinentes: quoniam per triennium nocte et die non cessavi, cum lacrymis monens unumquemque vestrum.
{20:31} Because of this, be vigilant, retaining in memory that throughout three years I did not cease, night and day, with tears, to admonish each and every one of you.

{20:32} Et nunc commendo vos Deo, et verbo gratiæ ipsius, qui potens est ædificare, et dare hereditatem in sanctificatis omnibus.
{20:32} And now, I commend you to God and to the Word of his grace. He has the power to build up, and to give an inheritance to all who are sanctified.

{20:33} Argentum, et aurum, aut vestem nullius concupivi,
{20:33} I have coveted neither silver and gold, nor apparel,

{20:34} sicut ipsi scitis: quoniam ad ea, quæ mihi opus erant, et his, qui mecum sunt, ministraverunt manus istæ.
{20:34} as you yourselves know. For that which was needed by me and by those who are with me, these hands have provided.

{20:35} Omnia ostendi vobis, quoniam sic laborantes, oportet suscipere infirmos, ac meminisse verbi Domini Iesu, quoniam ipse dixit: Beatius est magis dare, quam accipere.
{20:35} I have revealed all things to you, because by laboring in this way, it is necessary to support the weak and to remember the words of the Lord Jesus, how he said, ‘It is more blessed to give than to receive.’ ”

{20:36} Et cum hæc dixisset, positis genibus suis oravit cum omnibus illis.
{20:36} And when he had said these things, kneeling down, he prayed with all of them.

{20:37} Magnus autem fletus factus est omnium: et procumbentes super collum Pauli, osculabantur eum,
{20:37} Then a great weeping occurred among them all. And, falling upon the neck of Paul, they kissed him,

{20:38} dolentes maxime in verbo, quod dixerat, quoniam amplius faciem eius non essent visuri. Et deducebant eum ad navem.
{20:38} being grieved most of all over the word which he had said, that they would never see his face again. And they brought him to the ship.

[Actus Apostolorum 21]
[Acts of the Apostles 21]

{21:1} Cum autem factum esset ut navigaremus abstracti ab eis, recto cursu venimus Coum, et sequenti die Rhodum, et inde Pataram.
{21:1} And after these things had happened, having reluctantly parted from them, we sailed a direct course, arriving at Cos, and on following the day at Rhodes, and from there to Patara.

{21:2} Et cum invenissemus navem transfretantem in Phœnicen, ascendentes navigavimus.
{21:2} And when we had found a ship sailing across to Phoenicia, climbing aboard, we set sail.

{21:3} Cum apparuissemus autem Cypro, relinquentes eam ad sinistram, navigavimus in Syriam, et venimus Tyrum: ibi enim navis expositura erat onus.
{21:3} Then, after we had caught sight of Cyprus, keeping it to the left, we sailed on to Syria, and we arrived at Tyre. For the ship was going to unload its cargo there.

{21:4} Inventis autem discipulis, mansimus ibi diebus septem: qui Paulo dicebant per Spiritum ne ascenderet Ierosolymam.
{21:4} Then, having found the disciples, we lodged there for seven days. And they were saying to Paul, through the Spirit, that he should not go up to Jerusalem.

{21:5} Et expletis diebus profecti ibamus, deducentibus nos omnibus cum uxoribus, et filiis usque foras civitatem: et positis genibus in littore, oravimus.
{21:5} And when the days were completed, setting out, we went on; and they all accompanied us with their wives and children, until we were outside of the city. And we kneeled down at the shore and prayed.

{21:6} Et cum valefecissemus invicem, ascendimus navem: illi autem redierunt in sua.
{21:6} And when we had said farewell to one another, we climbed aboard the ship. And they returned to their own.

{21:7} Nos vero navigatione expleta a Tyro descendimus Ptolemaidam: et salutatis fratribus, mansimus die una apud illos.
{21:7} Yet truly, having completed our journey by boat from Tyre, we descended to Ptolemais. And greeting the brothers, we lodged with them for one day.

{21:8} Alia autem die profecti, venimus Cæsaream. Et intrantes domum Philippi evangelistæ, qui erat unus de septem, mansimus apud eum.
{21:8} Then, after setting out the next day, we arrived at Caesarea. And upon entering into the house of Philip the evangelist, who was one of the seven, we stayed with him.

~ This Philip was one of the first seven deacons. He was an Evangelist in that he preached the Gospel. He was not one of the four Evangelists who wrote the Gospels.

{21:9} Huic autem erant quattuor filiæ virgines prophetantes.
{21:9} Now this man had four daughters, virgins, who were prophesying.

{21:10} Et cum moraremur per dies aliquot, supervenit quidam a Iudæa propheta, nomine Agabus.
{21:10} And while we were delayed for some days, a certain prophet from Judea, named Agabus, arrived.

{21:11} Is cum venisset ad nos, tulit zonam Pauli: et alligans sibi pedes, et manus dixit: Hæc dicit Spiritus Sanctus: Virum, cuius est zona hæc, sic alligabunt in Ierusalem Iudæi, et tradent in manus Gentium.
{21:11} And he, when he had come to us, took Paul’s belt, and binding his own feet and hands, he said: “Thus says the Holy Spirit: The man whose belt this is, the Jews will bind in this way at Jerusalem. And they will deliver him into the hands of the Gentiles.”

{21:12} Quod cum audissemus, rogabamus nos, et qui loci illius erant, ne ascenderet Ierosolymam.
{21:12} And when we had heard this, both we and those who were from that place begged him not to go up to Jerusalem.

{21:13} Tunc respondit Paulus, et dixit: Quid facitis flentes, et affligentes cor meum? Ego enim non solum alligari, sed et mori in Ierusalem paratus sum propter nomen Domini Iesu.
{21:13} Then Paul responded by saying: “What do you accomplish by weeping and afflicting my heart? For I am prepared, not only to be bound, but also to die in Jerusalem, for the name of the Lord Jesus.”

{21:14} Et cum ei suadere non possemus, quievimus, dicentes: Domini voluntas fiat.
{21:14} And since we were not able to persuade him, we quieted, saying: “May the will of the Lord be done.”

{21:15} Post dies autem istos præparati, ascendebamus in Ierusalem.
{21:15} Then, after those days, having made preparations, we ascended to Jerusalem.

{21:16} Venerunt autem et ex discipulis a Cæsarea nobiscum, adducentes secum apud quem hospitaremur Mnasonem quendam Cyprium, antiquum discipulum.
{21:16} Now some of the disciples from Caesarea also went with us, bringing with them a certain Cypriot named Mnason, a very old disciple, whose guests we would be.

{21:17} Et cum venissemus Ierosolymam, libenter exceperunt nos fratres.
{21:17} And when we had arrived at Jerusalem, the brothers received us willingly.

{21:18} Sequenti autem die introibat Paulus nobiscum ad Iacobum, omnesque collecti sunt seniores.
{21:18} Then, on the following day, Paul entered with us to James. And all the elders were assembled.

{21:19} Quos cum salutasset, narrabat per singula, quæ Deus fecisset in Gentibus per ministerium ipsius.
{21:19} And when he had greeted them, he explained each thing that God had accomplished among the Gentiles through his ministry.

{21:20} At illi cum audissent, magnificabant Deum, dixeruntque ei: Vides frater, quot millia sunt in Iudæis, qui crediderunt, et omnes æmulatores sunt legis.
{21:20} And they, upon hearing it, magnified God and said to him: “You understand, brother, how many thousands there are among the Jews who have believed, and they are all zealous for the law.

{21:21} Audierunt autem de te quia discessionem doceas a Moyse eorum, qui per Gentes sunt, Iudæorum: dicens non debere eos circumcidere filios suos, neque secundum consuetudinem ingredi.
{21:21} Now they have heard about you, that you are teaching those Jews who are among the Gentiles to withdraw from Moses, telling them that they should not circumcise their sons, nor act according to custom.

{21:22} Quid ergo est? Utique oportet convenire multitudinem: audient enim te supervenisse.
{21:22} What is next? The multitude ought to be convened. For they will hear that you have arrived.

{21:23} Hoc ergo fac quod tibi dicimus: Sunt nobis viri quattuor, votum habentes super se.
{21:23} Therefore, do this thing that we ask of you: We have four men, who are under a vow.

{21:24} His assumptis, sanctifica te cum illis: et impende in illis ut radant capita: et scient omnes quia quæ de te audierunt, falsa sunt, sed ambulas et ipse custodiens legem.
{21:24} Take these and sanctify yourself with them, and require them to shave their heads. And then everyone will know that the things that they have heard about you are false, but that you yourself walk in keeping with the law.

{21:25} De his autem, qui crediderunt ex Gentibus, nos scripsimus iudicantes ut abstineant se ab idolis, immolato, et sanguine, et suffocato, et fornicatione.
{21:25} But, about those Gentiles who have believed, we have written a judgment that they should keep themselves from what has been immolated to idols, and from blood, and from what has been suffocated, and from fornication.”

{21:26} Tunc Paulus, assumptis viris, postera die purificatus cum illis intravit in templum, annuncians expletionem dierum purificationis, donec offerretur pro unoquoque eorum oblatio.
{21:26} Then Paul, taking the men on the next day, was purified with them, and he entered the temple, announcing the process of the days of purification, until an oblation would be offered on behalf of each one of them.

{21:27} Dum autem septem dies consummarentur, hi, qui de Asia erant, Iudæi, cum vidissent eum in templo, concitaverunt omnem populum, et iniecerunt ei manus, clamantes:
{21:27} But when the seven days were reaching completion, those Jews who were from Asia, when they had seen him in the temple, incited all the people, and they laid hands on him, crying out:

{21:28} Viri Israelitæ, adiuvate: hic est homo, qui adversus populum, et legem, et locum hunc, omnes ubique docens, insuper et Gentiles induxit in templum, et violavit sanctum locum istum.
{21:28} “Men of Israel, help! This is the man who is teaching, everyone, everywhere, against the people and the law and this place. Furthermore, he has even brought Gentiles into the temple, and he has violated this holy place.”

{21:29} Viderant enim Trophimum Ephesium in civitate cum ipso, quem æstimaverunt quoniam in templum introduxisset Paulus.
{21:29} (For they had seen Trophimus, an Ephesian, in the city with him, and they supposed that Paul had brought him into the temple.)

{21:30} Commotaque est civitas tota, et facta est concursio populi. Et apprehendentes Paulum, trahebant eum extra templum: et statim clausæ sunt ianuæ.
{21:30} And the entire city was stirred up. And it happened that the people ran together. And apprehending Paul, they dragged him outside of the temple. And immediately the doors were closed.

{21:31} Quærentibus autem eum occidere, nunciatum est Tribuno cohortis: Quia tota confunditur Ierusalem.
{21:31} Then, as they were seeking to kill him, it was reported to the tribune of the cohort: “All Jerusalem is in confusion.”

{21:32} Qui statim assumptis militibus, et centurionibus, decurrit ad illos. Qui cum vidissent Tribunum, et milites, cessaverunt percutere Paulum.
{21:32} And so, immediately taking soldiers and centurions, he rushed down to them. And when they had seen the tribune and the soldiers, they ceased to strike Paul.

{21:33} Tunc accedens Tribunus apprehendit eum, et iussit eum alligari catenis duabus: et interrogabat quis esset, et quid fecisset.
{21:33} Then the tribune, drawing near, apprehended him and ordered that he be bound with two chains. And he was asking who he was and what he had done.

{21:34} Alii autem aliud clamabant in turba. Et cum non posset certum cognoscere præ tumultu, iussit duci eum in castra.
{21:34} Then they were crying out various things within the crowd. And since he could not understand anything clearly because of the noise, he ordered him to be brought into the fortress.

{21:35} Et cum venisset ad gradus, contigit ut portaretur a militibus propter vim populi.
{21:35} And when he had arrived at the stairs, it happened that he was carried up by the soldiers, because of the threat of violence from the people.

{21:36} Sequebatur enim multitudo populi, clamans: Tolle eum!
{21:36} For the multitude of the people were following and crying out, “Take him away!”

{21:37} Et cum cœpisset induci in castra Paulus, dicit Tribuno: Si licet mihi loqui aliquid ad te? Qui dixit: Græce nosti?
{21:37} And as Paul was beginning to be brought into the fortress, he said to the tribune, “Is it permissible for me to say something to you?” And he said, “You know Greek?

{21:38} Nonne tu es Ægyptius, qui ante hos dies tumultum concitasti, et eduxisti in desertum quattuor millia virorum sicariorum?
{21:38} So then, are you not that Egyptian who before these days incited a rebellion and led out into the desert four thousand murderous men?”

~ It is not so much that the men were each murderers, but more that they were of murderous intention.

{21:39} Et dixit ad eum Paulus: Ego homo sum quidem Iudæus a Tarso Ciliciæ, non ignotæ civitatis municeps. Rogo autem te, permitte mihi loqui ad populum.
{21:39} But Paul said to him: “I am a man, indeed a Jew, from Tarsus in Cilicia, a citizen of a well-known city. So I petition you, permit me to speak to the people.”

{21:40} Et cum ille permisisset, Paulus stans in gradibus, annuit manu ad plebem, et magno silentio facto, allocutus est lingua Hebræa, dicens:
{21:40} And when he had given him permission, Paul, standing on the stairs, motioned with his hand to the people. And when a great silence occurred, he spoke to them in the Hebrew language, saying:

[Actus Apostolorum 22]
[Acts of the Apostles 22]

{22:1} Viri fratres, et patres, audite quam ad vos nunc reddo rationem.
{22:1} “Noble brothers and fathers, listen to the explanation that I now give to you.”

{22:2} Cum audissent autem quia Hebræa lingua loqueretur ad illos, magis præstiterunt silentium.
{22:2} And when they heard him speaking to them in the Hebrew language, they offered a greater silence.

{22:3} Et dicit: Ego sum vir Iudæus, natus in Tarso Ciliciæ, nutritus autem in ista civitate, secus pedes Gamaliel eruditus iuxta veritatem paternæ legis, æmulator legis, sicut et vos omnes estis hodie:
{22:3} And he said: “I am a Jewish man, born at Tarsus in Cilicia, but raised in this city beside the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, just as all of you also are to this day.

{22:4} qui hanc viam persecutus sum usque ad mortem, alligans et tradens in custodias viros ac mulieres,
{22:4} I persecuted this Way, even unto death, binding and delivering into custody both men and women,

{22:5} sicut princeps sacerdotum mihi testimonium reddit, et omnes maiores natu, a quibus et epistolas accipiens ad fratres Damascum pergebam, ut adducerem inde vinctos in Ierusalem ut punirentur.
{22:5} just as the high priest and all those greater by birth bear witness to me. Having received letters from them to the brothers, I journeyed to Damascus, so that I might lead them bound from there to Jerusalem, so that they might be punished.

{22:6} Factum est autem, eunte me, et appropinquante Damasco media die, subito de cælo circumfulsit me lux copiosa:
{22:6} But it happened that, as I was traveling and was approaching Damascus at midday, suddenly from heaven a great light shone around me.

{22:7} et decidens in terram, audivi vocem dicentem mihi: Saule, Saule, quid me persequeris?
{22:7} And falling to the ground, I heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’

{22:8} Ego autem respondi: Quis es Domine? Dixitque ad me: Ego sum Iesus Nazarenus, quem tu persequeris.
{22:8} And I responded, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

{22:9} Et qui mecum erant, lumen quidem viderunt, vocem autem non audierunt eius, qui loquebatur mecum.
{22:9} And those who were with me, indeed, saw the light, but they did not hear the voice of him who was speaking with me.

{22:10} Et dixi: Quid faciam, Domine? Dominus autem dixit ad me: Surgens vade Damascum: et ibi tibi dicetur de omnibus, quæ te oporteat facere.
{22:10} And I said, ‘What should I do, Lord?’ Then the Lord said to me: ‘Rise up, and go to Damascus. And there, you shall be told all that you must do.’

{22:11} Et cum non viderem præ claritate luminis illius, ad manum deductus a comitibus, veni Damascum.
{22:11} And since I could not see, because of the brightness of that light, I was led by the hand by my companions, and I went to Damascus.

{22:12} Ananias autem quidam, vir secundum legem testimonium habens ab omnibus cohabitantibus Iudæis,
{22:12} Then a certain Ananias, a man in accord with the law, having the testimony of all the Jews who were living there,

{22:13} veniens ad me, et astans dixit mihi: Saule frater respice. Et ego eadem hora respexi in eum.
{22:13} drawing near to me and standing close by, said to me, ‘Brother Saul, see!’ And in that same hour, I looked upon him.

{22:14} At ille dixit: Deus patrum nostrorum præordinavit te, ut cognosceres voluntatem eius, et videres Iustum, et audires vocem ex ore eius:
{22:14} But he said: ‘The God of our fathers has preordained you, so that you would come to know his will and would see the Just One, and would hear the voice from his mouth.

{22:15} quia eris testis illius ad omnes homines eorum, quæ vidisti, et audisti.
{22:15} For you shall be his witness to all men about those things which you have seen and heard.

{22:16} Et nunc quid moraris? Exurge, et baptizare, et ablue peccata tua invocato nomine ipsius.
{22:16} And now, why do you delay? Rise up, and be baptized, and wash away your sins, by invoking his name.’

{22:17} Factum est autem revertenti mihi in Ierusalem, et oranti in templo, fieri me in stupore mentis,
{22:17} Then it happened that, when I returned to Jerusalem and was praying in the temple, a mental stupor came over me,

{22:18} et videre illum dicentem mihi: Festina, et exi velociter ex Ierusalem: quoniam non recipient testimonium tuum de me.
{22:18} and I saw him saying to me: ‘Hurry! Depart quickly from Jerusalem! For they will not accept your testimony about me.’

{22:19} Et ego dixi: Domine ipsi sciunt quia ego eram concludens in carcerem, et cædans per synagogas eos, qui credebant in te:
{22:19} And I said: ‘Lord, they know that I am beating and enclosing in prison, throughout every synagogue, those who have believed in you.

{22:20} et cum funderetur sanguis Stephani testis tui, ego astabam, et consentiebam, et custodiebam vestimenta interficientium illum.
{22:20} And when the blood of your witness Stephen was poured out, I stood nearby and was consenting, and I watched over the garments of those who put him to death.’

{22:21} Et dixit ad me: Vade quoniam ego in nationes longe mittam te.
{22:21} And he said to me, ‘Go forth. For I am sending you to far away nations.’ ”

{22:22} Audiebant autem eum usque ad hoc verbum, et levaverunt vocem suam dicentes: Tolle de terra huiusmodi: non enim fas est eum vivere.
{22:22} Now they were listening to him, until this word, and then they lifted up their voice, saying: “Take this kind away from the earth! For it is not fitting for him to live!”

{22:23} Vociferantibus autem eis, et proiicientibus vestimenta sua, et pulverem iactantibus in aerem,
{22:23} And while they were shouting, and tossing aside their garments, and casting dust into the air,

{22:24} iussit Tribunus induci eum in castra, et flagellis cædi, et torqueri eum, ut sciret propter quam causam sic acclamarent ei.
{22:24} the tribune ordered him to be brought into the fortress, and to be scourged and tortured, in order to discover the reason that they were crying out in this way against him.

{22:25} Et cum astrinxissent eum loris, dicit astanti sibi Centurioni Paulus: Si hominem Romanum, et indemnatum licet vobis flagellare?
{22:25} And when they had tied him with straps, Paul said to the centurion who was standing near him, “Is it lawful for you to scourge a man who is a Roman and has not been condemned?”

{22:26} Quo audito, Centurio accessit ad Tribunum, et nunciavit ei, dicens: Quid acturus es? Hic enim homo civis Romanus est.
{22:26} Upon hearing this, the centurion went to the tribune and reported it to him, saying: “What do you intend to do? For this man is a Roman citizen.”

{22:27} Accedens autem Tribunus, dixit illi: Dic mihi si tu Romanus es? At ille dixit: Etiam.
{22:27} And the tribune, approaching, said to him: “Tell me. Are you a Roman?” So he said, “Yes.”

{22:28} Et respondit Tribunus: Ego multa summa civilitatem hanc consecutus sum. Et Paulus ait: Ego autem et natus sum.
{22:28} And the tribune responded, “I obtained this citizenship at great cost.” And Paul said, “But I was born to it.”

{22:29} Protinus ergo discesserunt ab illo, qui eum torturi erant. Tribunus quoque timuit postquam rescivit, quia civis Romanus esset, et quia alligasset eum.
{22:29} Therefore, those who were going to torture him, immediately withdrew from him. The tribune was similarly afraid, after he realized that he was a Roman citizen, for he had bound him.

{22:30} Postera autem die volens scire diligentius qua ex causa accusaretur a Iudæis, solvit eum, et iussit sacerdotes convenire, et omne concilium, et producens Paulum, statuit inter illos.
{22:30} But on the next day, wanting to discover more diligently what the reason was that he was accused by the Jews, he released him, and he ordered the priests to convene, with the entire council. And, producing Paul, he stationed him among them.

[Actus Apostolorum 23]
[Acts of the Apostles 23]

{23:1} Intendens autem in concilium Paulus ait: Viri fratres, ego omni conscientia bona conversatus sum ante Deum usque in hodiernum diem.
{23:1} Then Paul, gazing intently at the council, said, “Noble brothers, I have spoken with all good conscience before God, even to this present day.”

{23:2} Princeps autem sacerdotum Ananias præcepit astantibus sibi percutere os eius.
{23:2} And the high priest, Ananias, instructed those who were standing nearby to strike him on the mouth.

{23:3} Tunc Paulus dixit ad eum: Percutiet te Deus, paries dealbate. Et tu sedens iudicas me secundum legem, et contra legem iubes me percuti?
{23:3} Then Paul said to him: “God shall strike you, you whitewashed wall! For would you sit and judge me according to the law, when, contrary to the law, you order me to be struck?”

{23:4} Et qui astabant dixerunt: Summum sacerdotem Dei maledicis.
{23:4} And those who were standing nearby said, “Are you speaking evil about the high priest of God?”

{23:5} Dixit autem Paulus: Nesciebam fratres quia princeps est sacerdotum. Scriptum est enim: Principem populi tui non maledices.
{23:5} And Paul said: “I did not know, brothers, that he is the high priest. For it is written: ‘You shall not speak evil of the leader of your people.’ ”

{23:6} 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 iudicor.
{23:6} Now Paul, knowing that one group were Sadducees and the other were Pharisees, exclaimed in the council: “Noble brothers, I am a Pharisee, the son of Pharisees! It is over the hope and resurrection of the dead that I am being judged.”

{23:7} Et cum hæc dixisset, facta est dissensio inter Pharisæos, et Sadducæos, et soluta est multitudo.
{23:7} And when he had said this, a dissension occurred between the Pharisees and the Sadducees. And the multitude was divided.

{23:8} Sadducæi enim dicunt, non esse resurrectionem, neque Angelum, neque spiritum: Pharisæi autem utraque confitentur.
{23:8} For the Sadducees claim that there is no resurrection, and neither angels, nor spirits. But the Pharisees confess both of these.

{23:9} 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?
{23:9} Then there occurred a great clamor. And some of the Pharisees, rising up, were fighting, saying: “We find nothing evil in this man. What if a spirit has spoken to him, or an angel?”

{23:10} Et cum magna dissensio facta esset, timens Tribunus ne discerperetur Paulus ab ipsis, iussit milities descendere, et rapere eum de medio eorum, ac deducere eum in castra.
{23:10} And since a great dissension had been made, the tribune, fearing that Paul might be torn apart by them, ordered the soldiers to descend and to seize him from their midst, and to bring him into the fortress.

{23:11} Sequenti autem nocte assistens ei Dominus, ait: Constans esto: sicut enim testificatus es de me in Ierusalem, sic te oportet et Romæ testificari.
{23:11} Then, on the following night, the Lord stood near him and said: “Be constant. For just as you have testified about me in Jerusalem, so also it is necessary for you to testify at Rome.”

{23:12} Facta autem die collegerunt se quidam ex Iudæis, et devoverunt se dicentes, neque manducaturos, neque bibaturos donec occiderent Paulum.
{23:12} And when daylight arrived, some of the Jews gathered together and bound themselves with an oath, saying that they would neither eat nor drink until they had killed Paul.

{23:13} Erant autem plus quam quadraginta viri, qui hanc coniurationem fecerant:
{23:13} Now there were more than forty men who had taken this oath together.

{23:14} qui accesserunt ad principes sacerdotum, et seniores, et dixerunt: Devotione devovimus nos nihil gustaturos, donec occidamus Paulum.
{23:14} And they approached the leaders of the priests, and the elders, and they said: “We have sworn ourselves by an oath, so that we will taste nothing, until we have killed Paul.

{23:15} Nunc ergo vos notum facite Tribuno cum concilio, ut producat illum ad vos, tamquam aliquid certius cognituri de eo. Nos vero prius quam appropiet, parati sumus interficere illum.
{23:15} Therefore, with the council, you should now give notice to the tribune, so that he may bring him to you, as if you intended to determine something else about him. But before he approaches, we have made preparations to put him to death.”

{23:16} Quod cum audisset filius sororis Pauli insidias, venit, et intravit in castra, nunciavitque Paulo.
{23:16} But when Paul’s sister’s son had heard of this, about their treachery, he went and entered into the fortress, and he reported it to Paul.

{23:17} Vocans autem Paulus ad se unum ex Centurionibus, ait: Adolescentem hunc perduc ad Tribunum, habet enim aliquid indicare illi.
{23:17} And Paul, calling to him one of the centurions, said: “Lead this young man to the tribune. For he has something to tell him.”

{23:18} Et ille quidem assumens eum duxit ad Tribunum, et ait: Vinctus Paulus rogavit me hunc adolescentem perducere ad te, habentem aliquid loqui tibi.
{23:18} And indeed, he took him and led him to the tribune, and he said, “Paul, the prisoner, asked me to lead this young man to you, since he has something to say to you.”

{23:19} Apprehendens autem Tribunus manum illius, secessit cum eo seorsum, et interrogavit illum: Quid est, quod habes indicare mihi?
{23:19} Then the tribune, taking him by the hand, withdrew with him by themselves, and he asked him: “What is it that you have to tell me?”

{23:20} Ille autem dixit: Iudæis convenit rogare te, ut crastina die producas Paulum in concilium, quasi aliquid certius inquisituri sint de illo:
{23:20} Then he said: “The Jews have met to ask you to bring Paul tomorrow to the council, as if they intended to question him about something else.

{23:21} 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.
{23:21} But truly, you should not believe them, for they would ambush him with more than forty men from among them, who have bound themselves by an oath neither to eat, nor to drink, until they have put him to death. And they are now prepared, hoping for an affirmation from you.”

{23:22} Tribunus igitur dimisit adolescentem, præcipiens ne cui loqueretur quoniam hæc nota sibi fecisset.
{23:22} And then the tribune dismissed the young man, instructing him not to tell anyone that he had made known these things to him.

{23:23} Et vocatis duobus Centurionibus, dixit illis: Parate milites ducentos ut eant usque Cæsaream, et equites septuaginta, et lancearios ducentos a tertia hora noctis:
{23:23} Then, having called two centurions, he said to them: “Prepare two hundred soldiers, so that they may go as far as Caesarea, and seventy horsemen, and two hundred spearmen, for the third hour of the night.

~ Each centurion was in charge of 100 soldiers.

{23:24} et iumenta præparate ut imponentes Paulum, salvum perducerent ad Felicem præsidem.
{23:24} And prepare beasts of burden to carry Paul, so that they may lead him safely to Felix, the governor.”

{23:25} Timuit enim ne forte raperent eum Iudæi, et occiderent, et ipse postea calumniam sustineret, tamquam accepturus pecuniam,
{23:25} For he was afraid, lest perhaps the Jews might seize him and kill him, and that afterwards he would be falsely accused, as if he had accepted a bribe. And so he wrote a letter containing the following:

{23:26} scribens epistolam continentem hæc: CLAUDIUS Lysias optimo Præsidi, Felici salutem.
{23:26} “Claudius Lysias, to the most excellent governor, Felix: greetings.

{23:27} Virum hunc comprehensum a Iudæis, et incipientem interfici ab eis, superveniens cum exercitu eripui, cognito quia Romanus est:
{23:27} This man, having been apprehended by the Jews and being about to be put to death by them, I rescued, overwhelming them with soldiers, since I realized that he is a Roman.

~ Here Scripture tells us that the tribune, Claudius, lied to the governor, Felix, making himself look good by saying that he know right away that Paul was a Roman, when such was not the case.

{23:28} Volensque scire causam, quam obiiciebant illi, deduxi eum in concilium eorum.
{23:28} And wanting to know the reason that they objected to him, I brought him into their council.

{23:29} Quem inveni accusari de quæstionibus legis ipsorum, nihil vero dignum morte aut vinculis habentem criminis.
{23:29} And I discovered him to be accused about questions of their law. Yet truly, nothing deserving of death or imprisonment was within the accusation.

{23:30} Et cum mihi perlatum esset de insidiis, quas paraverant illi, misi eum ad te: denuncians et accusatoribus ut dicant apud te, Vale.
{23:30} And when I had been given news of ambushes, which they had prepared against him, I sent him to you, notifying his accusers also, so that they may plead their accusations before you. Farewell.”

{23:31} Milites ergo secundum præceptum sibi, assumentes Paulum, duxerunt per noctem in Antipatridem.
{23:31} Therefore the soldiers, taking Paul according to their orders, brought him by night to Antipatris.

{23:32} Et postera die dimissis equitibus ut cum eo irent, reversi sunt ad castra.
{23:32} And the next day, sending the horsemen to go with him, they returned to the fortress.

{23:33} Qui cum venissent Cæsaream, et tradidissent epistolam præsidi, statuerunt ante illum et Paulum.
{23:33} And when they had arrived at Caesarea and had delivered the letter to the governor, they also presented Paul before him.

{23:34} Cum legisset autem, et interrogasset de qua provincia esset: et cognoscens quia de Cilicia,
{23:34} And when he had read it and had asked which province he was from, realizing that he was from Cilicia, he said:

{23:35} Audiam te, inquit, cum accusatores tui venerint. Iussitque in prætorio Herodis custodiri eum.
{23:35} “I will hear you, when your accusers have arrived.” And he ordered him to be kept in the praetorium of Herod.

[Actus Apostolorum 24]
[Acts of the Apostles 24]

{24:1} Post quinque autem dies descendit princeps sacerdotum, Ananias, cum senioribus quibusdam, et Tertullo quodam oratore, qui adierunt præsidem adversus Paulum.
{24:1} Then, after five days, the high priest Ananias came down with some of the elders and a certain Tertullus, a speaker. And they went to the governor against Paul.

{24:2} Et citato Paulo cœpit accusare Tertullus, dicens: Cum in multa pace agamus per te, et multa corrigantur per tuam providentiam;
{24:2} And having summoned Paul, Tertullus began to accuse him, saying: “Most excellent Felix, since we have much peace through you, and many things may be corrected by your providence,

{24:3} semper et ubique suscipimus, optime Felix, cum omni gratiarum actione.
{24:3} we acknowledge this, always and everywhere, with acts of thanksgiving for everything.

{24:4} Ne diutius autem te protraham, oro, breviter audias nos pro tua clementia.
{24:4} But lest I speak at too great a length, I beg you, by your clemency, to listen to us briefly.

{24:5} Invenimus hunc hominem pestiferum, et concitantem seditiones omnibus Iudæis in universo orbe, et auctorem seditionis sectæ Nazarenorum:
{24:5} We have found this man to be pestilent, to be inciting seditions among all the Jews in the entire world, and to be the author of the sedition of the sect of the Nazarenes.

{24:6} qui etiam templum violare conatus est, quem et apprehensum voluimus secundum legem nostram iudicare.
{24:6} And he has even been attempting to violate the temple. And having apprehended him, we wanted him to be judged according to our law.

{24:7} Superveniens autem Tribunus Lysias, cum vi magna eripuit eum de manibus nostris,
{24:7} But Lysias, the tribune, overwhelming us with great violence, snatched him away from our hands,

{24:8} iubens accusatores eius ad te venire: a quo poteris ipse iudicans, de omnibus istis cognoscere, de quibus nos accusamus eum.
{24:8} ordering his accusers to come to you. From them, you yourself will be able, by judging about all these things, to understand the reason that we accuse him.”

{24:9} Adiecerunt autem et Iudæi, dicentes hæc ita se habere.
{24:9} And then the Jews interjected, saying that these things were so.

{24:10} Respondit autem Paulus, (annuente sibi præside dicere): Ex multis annis te esse iudicem genti huic sciens, bono animo pro me satisfaciam.
{24:10} Then, since the governor had motioned for him to speak, Paul responded: “Knowing that you have been the judge over this nation for many years, I will give an explanation of myself with an honest soul.

{24:11} Potes enim cognoscere quia non plus sunt mihi dies quam duodecim, ex quo ascendi adorare in Ierusalem:
{24:11} For, as you may realize, it has only been twelve days since I went up to worship in Jerusalem.

{24:12} et neque in templo invenerunt me cum aliquo disputantem, aut concursum facientem turbæ, neque in synagogis, neque in civitate:
{24:12} And they did not find me in the temple arguing with anyone, nor causing a rally of the people: neither in the synagogues, nor in the city.

{24:13} neque probare possunt tibi de quibus nunc me accusant.
{24:13} And they are not able to prove to you the things about which they now accuse me.

{24:14} Confiteor autem hoc tibi, quod secundum sectam, quam dicunt hæresim, sic deservio Patri, et Deo meo, credens omnibus, quæ in Lege, et Prophetis scripta sunt:
{24:14} But I confess this to you, that according to that sect, which they call a heresy, so do I serve my God and Father, believing all that is written in the Law and the Prophets,

{24:15} spem habens in Deum, quam et hi ipsi expectant, resurrectionem futuram iustorum, et iniquorum.
{24:15} having a hope in God, which these others themselves also expect, that there will be a future resurrection of the just and the unjust.

{24:16} In hoc et ipse studeo sine offendiculo conscientiam habere ad Deum, et ad homines semper.
{24:16} And in this, I myself always strive to have a conscience that is lacking in any offense toward God and toward men.

{24:17} Post annos autem plures eleemosynas facturus in gentem meam, veni, et oblationes, et vota,
{24:17} Then, after many years, I went to my nation, bringing alms and offerings and vows,

{24:18} in quibus invenerunt me purificatum in templo: non cum turba, neque cum tumultu.
{24:18} through which I obtained purification in the temple: neither with a crowd, nor with a commotion.

{24:19} Quidam autem ex Asia Iudæi, quos oportebat apud te præsto esse, et accusare, si quid haberent adversum me:
{24:19} But certain Jews out of Asia are the ones who should have appeared before you to accuse me, if they have anything against me.

{24:20} aut hi ipsi dicant si quid invenerunt in me iniquitatis cum stem in concilio,
{24:20} Or let these ones here say if they have found in me any iniquity, while standing before the council.

{24:21} nisi de una hac solummodo voce, qua clamavi inter eos stans: Quoniam de resurrectione mortuorum ego iudicor hodie a vobis.
{24:21} For while standing among them, I spoke out solely about this one matter: about the resurrection of the dead. It is about this that I am being judged today by you.”

{24:22} Distulit autem illos Felix, certissime sciens de via hac, dicens: Cum Tribunus Lysias descenderit, audiam vos.
{24:22} Then Felix, after having ascertained much knowledge about this Way, kept them waiting, by saying, “When Lysias the tribune has arrived, I will give you a hearing.”

{24:23} Iussitque Centurioni custodire eum, et habere requiem, nec quemquam de suis prohibere ministrare ei.
{24:23} And he ordered a centurion to guard him, and to take rest, and not to prohibit any of his own from ministering to him.

~ In other words, the guard did not need to guard him 24/7, but could take rest breaks for himself. This guard was merely to keep tabs on Paul, not to restrict his activities.

{24:24} Post aliquot autem dies veniens Felix cum Drusilla uxore sua, quæ erat Iudæa, vocavit Paulum, et audivit ab eo fidem, quæ est in Christum Iesum.
{24:24} Then, after some days, Felix, arriving with his wife Drusilla who was a Jew, called for Paul and listened to him about the faith that is in Christ Jesus.

{24:25} Disputante autem illo de iustitia, et castitate, et de iudicio futuro, tremefactus Felix respondit: Quod nunc attinet, vade: tempore autem opportuno accersam te:
{24:25} And after he discoursed about justice and chastity, and about the future judgment, Felix was trembling, and he responded: “For now, go, but remain under guard. Then, at an opportune time, I will summon you.”

{24:26} simul et sperans, quod pecunia ei daretur a Paulo, propter quod et frequenter accersens eum, loquebatur cum eo.
{24:26} He was also hoping that money might be given to him by Paul, and because of this, he frequently summoned him and spoke with him.

{24:27} Biennio autem expleto, accepit successorem Felix Portium Festum. Volens autem gratiam præstare Iudæis Felix, reliquit Paulum vinctum.
{24:27} Then, when two years had passed, Felix was succeeded by Portius Festus. And since Felix wanted to show particular favor to the Jews, he left Paul behind as a prisoner.

[Actus Apostolorum 25]
[Acts of the Apostles 25]

{25:1} Festus ergo cum venisset in provinciam, post triduum ascendit Ierosolymam a Cæsarea.
{25:1} And so, when Festus had arrived in the province, after three days, he ascended to Jerusalem from Caesarea.

{25:2} Adieruntque eum principes sacerdotum, et primi Iudæorum adversus Paulum: et rogabant eum,
{25:2} And the leaders of the priests, and those first among the Jews, went to him against Paul. And they were petitioning him,

{25:3} postulantes gratiam adversus eum, ut iuberet perduci eum in Ierusalem, insidias tendentes ut interficerent eum in via.
{25:3} asking for favor against him, so that he would order him to be led to Jerusalem, where they were maintaining an ambush in order to kill him along the way.

{25:4} Festus autem respondit servari Paulum in Cæsarea: se autem maturius profecturum.
{25:4} But Festus responded that Paul was to be kept in Caesarea, and that he himself would soon go there.

{25:5} Qui ergo in vobis (ait) potentes sunt, descendentes simul, si quod est in viro crimen, accusent eum.
{25:5} “Therefore,” he said, “let those among you who are able, descend at the same time, and if there is any guilt in the man, they may accuse him.”

{25:6} Demoratus autem inter eos dies non amplius quam octo, aut decem, descendit Cæsaream, et altera die sedit pro tribunali, et iussit Paulum adduci.
{25:6} Then, having stayed among them no more than eight or ten days, he descended to Caesarea. And on the next day, he sat in the judgment seat, and he ordered Paul to be led in.

{25:7} Qui cum perductus esset, circumsteterunt eum, qui ab Ierosolyma descenderant Iudæi, multas, et graves causas obiicientes, quas non poterant probare.
{25:7} And when he had been brought, the Jews who had come down from Jerusalem stood around him, throwing out many serious accusations, none of which they were able to prove.

{25:8} Paulo rationem reddente: Quoniam neque in legem Iudæorum, neque in templum, neque in Cæsarem quidquam peccavi.
{25:8} Paul offered this defense: “Neither against the law of the Jews, nor against the temple, nor against Caesar, have I offended in any matter.”

{25:9} Festus autem volens gratiam præstare Iudæis, respondens Paulo, dixit: Vis Ierosolymam ascendere, et ibi de his iudicari apud me?
{25:9} But Festus, wanting to show greater favor to the Jews, responded to Paul by saying: “Are you willing to ascend to Jerusalem and to be judged there about these things before me?”

~ The Romans tended to favor the Jews. This was partly because Claudius, a previous emperor, issued an edict giving the Jewish faith a protected status in the empire. It may also have been because the wives of many powerful Roman leaders either converted to Judaism or tended to show favor to the Jews.

{25:10} Dixit autem Paulus: Ad tribunal Cæsaris sto, ibi me oportet iudicari: Iudæis non nocui, sicut tu melius nosti.
{25:10} But Paul said: “I stand in Caesar’s tribunal, which is where I ought to be judged. I have done no harm to the Jews, as you well know.

{25:11} Si enim nocui, aut dignum morte aliquid feci, non recuso mori: si vero nihil est eorum, quæ hi accusant me, nemo potest me illis donare. Cæsarem appello.
{25:11} For if I have harmed them, or if I have done anything deserving of death, I do not object to dying. But if there is nothing to these things about which they accuse me, no one is able to deliver me to them. I appeal to Caesar.”

{25:12} Tunc Festus cum concilio locutus, respondit: Cæsarem appellasti, ad Cæsarem ibis.
{25:12} Then Festus, having spoken with the council, responded: “You have appealed to Caesar, to Caesar you shall go.”

{25:13} Et cum dies aliquot transacti essent: Agrippa rex, et Bernice descenderunt Cæsaream ad salutandum Festum.
{25:13} And when some days had passed, king Agrippa and Bernice descended to Caesarea, to greet Festus.

{25:14} Et cum dies plures ibi demorarentur, Festus regi indicavit de Paulo, dicens: Vir quidam est derelictus a Felice vinctus,
{25:14} And since they remained there for many days, Festus spoke to the king about Paul, saying: “A certain man was left behind as a prisoner by Felix.

{25:15} de quo cum essem Ierosolymis, adierunt me principes sacerdotum, et seniores Iudæorum, postulantes adversus illum damnationem.
{25:15} When I was at Jerusalem, the leaders of the priests and the elders of the Jews came to me about him, asking for condemnation against him.

{25:16} Ad quos respondi: Quia non est Romanis consuetudo damnare aliquem hominem prius quam is, qui accusatur, præsentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina.
{25:16} I answered them that it is not the custom of the Romans to condemn any man, before he who is being accused has been confronted by his accusers and has received the opportunity to defend himself, so as to clear himself of the charges.

{25:17} Cum ergo huc convenissent sine ulla dilatione, sequenti die sedens pro tribunali, iussi adduci virum.
{25:17} Therefore, when they had arrived here, without any delay, on the following day, sitting in the judgment seat, I ordered the man to be brought.

{25:18} De quo, cum stetissent accusatores, nullam causam deferebant, de quibus ego suspicabar malum:
{25:18} But when the accusers had stood up, they did not present any accusation about him from which I would suspect evil.

{25:19} Quæstiones vero quasdam de sua superstitione habebant adversus eum, et de quodam Iesu defuncto, quem affirmabat Paulus vivere.
{25:19} Instead, they brought against him certain disputes about their own superstition and about a certain Jesus, who had died, but whom Paul asserted to be alive.

{25:20} Hæsitans autem ego de huiusmodi quæstione, dicebam si vellet ire Ierosolymam, et ibi iudicari de istis.
{25:20} Therefore, being in doubt about this kind of question, I asked him if he was willing go to Jerusalem and to be judged there about these things.

{25:21} Paulo autem appellante ut servaretur ad Augusti cognitionem, iussi servari eum, donec mittam eum ad Cæsarem.
{25:21} But since Paul was appealing to be kept for a decision before Augustus, I ordered him to be kept, until I might send him to Caesar.”

{25:22} Agrippa autem dixit ad Festum: Volebam et ipse hominem audire. Cras, inquit, audies eum.
{25:22} Then Agrippa said to Festus: “I myself also want to hear the man.” “Tomorrow,” he said, “you shall hear him.”

{25:23} Altera autem die cum venisset Agrippa, et Bernice cum multa ambitione, et introissent in auditorium cum Tribunis, et viris principalibus civitatis, iubente Festo, adductus est Paulus.
{25:23} And on the next day, when Agrippa and Bernice had arrived with great ostentation and had entered into the auditorium with the tribunes and the principal men of the city, Paul was brought in, at the order of Festus.

{25:24} Et dicit Festus: Agrippa rex, et omnes, qui simul adestis nobiscum viri, videtis hunc, de quo omnis multitudo Iudæorum interpellavit me Ierosolymis, petentes et acclamantes non oportere eum vivere amplius.
{25:24} And Festus said: “King Agrippa, and all who are present together with us, you see this man, about whom all the multitude of the Jews disturbed me at Jerusalem, petitioning and clamoring that he should not be allowed to live any longer.

{25:25} Ego vere comperi nihil dignum morte eum admisisse. Ipso autem hoc appellante ad Augustum, iudicavi mittere.
{25:25} Truly, I have discovered nothing brought forth against him that is worthy of death. But since he himself has appealed to Augustus, it was my judgment to send him.

~ The emperor referred to as Augustus is actually Nero; it was the custom for Roman emperors to name themselves according to various prior Caesars. Thus Nero called himself Nero Claudius Caesar Augustus Germanicus, after the emperors Augustus, and Claudius, and Julius Caesar, and the general Germanicus.

{25:26} De quo quid certum scribam domino, non habeo. Propter quod produxi eum ad vos, et maxime ad te rex Agrippa, ut interrogatione facta habeam quid scribam.
{25:26} But I have not determined what to write to the emperor about him. Because of this, I have brought him before you all, and especially before you, O king Agrippa, so that, once an inquiry has occurred, I may have something to write.

{25:27} Sine ratione enim mihi videtur mittere vinctum, et causas eius non significare.
{25:27} For it seems to me unreasonable to send a prisoner and not to indicate the accusations set against him.”

[Actus Apostolorum 26]
[Acts of the Apostles 26]

{26:1} Agrippa vero ad Paulum ait: Permittitur tibi loqui pro temetipso. Tunc Paulus extenta manu cœpit rationem reddere.
{26:1} Yet truly, Agrippa said to Paul, “It is permitted for you to speak for yourself.” Then Paul, extending his hand, began to offer his defense.

{26:2} De omnibus, quibus accusor a Iudæis, rex Agrippa, æstimo me beatum, apud te cum sim defensurus me hodie,
{26:2} “I consider myself blessed, O king Agrippa, that I am to give my defense today before you, about everything of which I am accused by the Jews,

{26:3} maxime te sciente omnia, et quæ apud Iudæos sunt consuetudines, et quæstiones: propter quod obsecro patienter me audias.
{26:3} especially since you know everything that pertains to the Jews, both customs and questions. Because of this, I beg you to listen to me patiently.

{26:4} Et quidem vitam meam a iuventute, quæ ab initio fuit in gente mea in Ierosolymis, noverunt omnes Iudæi:
{26:4} And certainly, all the Jews know about my life from my youth, which had its beginning among my own people in Jerusalem.

{26:5} præscientes me ab initio (si velint testimonium perhibere) quoniam secundum certissimam sectam nostræ religionis vixi Pharisæus.
{26:5} They knew me well from the beginning, (if they would be willing to offer testimony) for I lived according to the most determined sect of our religion: as a Pharisee.

{26:6} Et nunc in spe, quæ ad patres nostros repromissionis facta est a Deo, sto iudicio subiectus:
{26:6} And now, it is in the hope of the Promise which was made by God to our fathers that I stand subject to judgment.

{26:7} in quam duodecim tribus nostræ nocte ac die deservientes, sperant devenire. De qua spe accusor a Iudæis, rex.
{26:7} It is the Promise that our twelve tribes, worshiping night and day, hope to see. About this hope, O king, I am accused by the Jews.

{26:8} Quid incredibile iudicatur apud vos, si Deus mortuos suscitat?
{26:8} Why should it be judged so unbelievable with you all that God might raise the dead?

{26:9} Et ego quidem existimaveram, me adversus nomen Iesu Nazareni debere multa contraria agere.
{26:9} And certainly, I myself formerly considered that I ought to act in many ways which are contrary to the name of Jesus the Nazarene.

{26:10} Quod et feci Ierosolymis, et multos sanctorum ego in carceribus inclusi, a principibus sacerdotum potestate accepta: et cum occiderentur, detuli sententiam.
{26:10} This is also how I acted at Jerusalem. And so, I enclosed many holy persons in prison, having received authority from the leaders of the priests. And when they were to be killed, I brought the sentence.

{26:11} Et per omnes synagogas frequenter puniens eos, compellebam blasphemare: et amplius insaniens in eos, persequebar usque in exteras civitates.
{26:11} And in every synagogue, frequently while punishing them, I compelled them to blaspheme. And being all the more maddened against them, I persecuted them, even to foreign cities.

{26:12} In quibus dum irem Damascum cum potestate, et permissu principum sacerdotum,
{26:12} Thereafter, as I was going to Damascus, with authority and permission from the high priest,

{26:13} die media in via, vidi, rex, de cælo supra splendorem solis circumfulsisse me lumen, et eos, qui mecum simul erant.
{26:13} at midday, O king, I and those who were also with me, saw along the way a light from heaven shining around me with a splendor greater than that of the sun.

{26:14} Omnesque nos cum decidissemus in terram, audivi vocem loquentem mihi Hebraica lingua: Saule, Saule, quid me persequeris? Durum est tibi contra stimulum calcitrare.
{26:14} And when we had all fallen down to the ground, I heard a voice speaking to me in the Hebrew language: ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.’

{26:15} Ego autem dixi: Quis es Domine? Dominus autem dixit: Ego sum Iesus, quem tu persequeris.
{26:15} Then I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus, whom you are persecuting.

{26:16} Sed exurge, et sta super pedes tuos: ad hoc enim apparui tibi, ut constituam te ministrum, et testem eorum, quæ vidisti, et eorum, quibus apparebo tibi,
{26:16} But rise up and stand on your feet. For I appeared to you for this reason: so that I may establish you as a minister and a witness concerning the things that you have seen, and concerning the things that I will show to you:

{26:17} eripiens te de populo, et gentibus, in quas nunc ego mitto te,
{26:17} rescuing you from the people and the nations to which I am now sending you,

{26:18} aperire oculos eorum, ut convertantur a tenebris ad lucem, et de potestate Satanæ ad Deum, ut accipiant remissionem peccatorum, et sortem inter sanctos per fidem, quæ est in me.
{26:18} in order to open their eyes, so that they may be converted from darkness to light, and from the power of Satan to God, so that they may receive the remission of sins and a place among the saints, through the faith that is in me.’

{26:19} Unde rex Agrippa, non fui incredulus cælesti visioni:
{26:19} From then on, O king Agrippa, I was not unbelieving to the heavenly vision.

{26:20} sed his, qui sunt Damasci primum, et Ierosolymis, et in omnem regionem Iudææ, et Gentibus annunciabam, ut pœnitentiam agerent, et converterentur ad Deum, digna pœnitentiæ opera facientes.
{26:20} But I preached, first to those who are at Damascus and at Jerusalem, and then to the entire region of Judea, and to the Gentiles, so that they would repent and convert to God, doing the works that are worthy of repentance.

{26:21} Hac ex causa me Iudæi, cum essem in templo, comprehensum tentabant interficere.
{26:21} It was for this reason that the Jews, having apprehended me when I was in the temple, attempted to kill me.

{26:22} Auxilio autem adiutus Dei usque in hodiernum diem sto, testificans minori, atque maiori, nihil extra dicens quam ea, quæ Prophetæ locuti sunt futura esse, et Moyses,
{26:22} But having been aided by the help of God, even to this day, I stand witnessing to the small and the great, saying nothing beyond what the Prophets and Moses have said would be in the future:

{26:23} si passibilis Christus, si primus ex resurrectione mortuorum, lumen annunciaturus est populo, et gentibus.
{26:23} that the Christ would suffer, and that he would be the first from the resurrection of the dead, and that he would bring light to the people and to the nations.”

{26:24} Hæc loquente eo, et rationem reddente, Festus magna voce dixit: Insanis Paule: multæ te litteræ ad insaniam convertunt.
{26:24} While he was speaking these things and presenting his defense, Festus said with a loud voice: “Paul, you are insane! Too much studying has turned you to insanity.”

{26:25} Et Paulus: Non insanio (inquit) optime Feste, sed veritatis, et sobrietatis verba loquor.
{26:25} And Paul said: “I am not insane, most excellent Festus, but rather I am speaking words of truth and sobriety.

{26:26} Scit enim de his rex, ad quem et constanter loquor: latere enim eum nihil horum arbitror. Neque enim in angulo quidquam horum gestum est.
{26:26} For the king knows about these things. To him also, I am speaking with constancy. For I think that none of these things are unknown to him. And neither were these things done in a corner.

{26:27} Credis rex Agrippa prophetis? Scio quia credis.
{26:27} Do you believe the Prophets, O king Agrippa? I know that you believe.”

{26:28} Agrippa autem ad Paulum: In modico suades me Christianum fieri.
{26:28} Then Agrippa said to Paul, “To some extent, you persuade me to become a Christian.”

{26:29} Et Paulus: Opto apud Deum, et in modico, et in magno, non tantum te, sed etiam omnes, qui audiunt, hodie fieri tales, qualis et ego sum, exceptis vinculis his.
{26:29} And Paul said, “I hope to God that, both to a small extent and to a great extent, not only you, but also all those who hear me this day will become just as I also am, except for these chains.”

{26:30} Et exurrexit rex, et præses, et Bernice, et qui assidebant eis.
{26:30} And the king rose up, and the governor, and Bernice, and those who were sitting with them.

{26:31} Et cum secessissent, loquebantur ad invicem, dicentes: Quia nihil morte, aut vinculis dignum quid fecit homo iste.
{26:31} And when they had withdrawn, they were speaking among themselves, saying, “This man has done nothing worthy of death, nor of imprisonment.”

{26:32} Agrippa autem Festo dixit: Dimitti poterat homo hic, si non appellasset Cæsarem.
{26:32} Then Agrippa said to Festus, “This man could have been released, if he had not appealed to Caesar.”

[Actus Apostolorum 27]
[Acts of the Apostles 27]

{27:1} Ut autem iudicatum est navigare eum in Italiam, et tradi Paulum cum reliquis custodiis centurioni nomine Iulio cohortis Augustæ,
{27:1} Then it was decided to send him by ship to Italy, and that Paul, with the others in custody, should be delivered to a centurion named Julius, of the cohort of Augusta.

{27:2} ascendentes navem Adrumetinam, incipientes navigare circa Asiæ loca, sustulimus, perseverante nobiscum Aristarcho Macedone Thessalonicensi.
{27:2} After climbing aboard a ship from Adramyttium, we set sail and began to navigate along the ports of Asia, with Aristarchus, the Macedonian from Thessalonica, joining us.

{27:3} Sequenti autem die devenimus Sidonem. Humane autem tractans Iulius Paulum, permisit ad amicos ire, et curam sui agere.
{27:3} And on the following day, we arrived at Sidon. And Julius, treating Paul humanely, permitted him to go to his friends and to look after himself.

{27:4} Et inde cum sustulissemus, subnavigavimus Cyprum, propter ea quod essent venti contrarii.
{27:4} And when we had set sail from there, we navigated below Cyprus, because the winds were contrary.

{27:5} Et pelagus Ciliciæ, et Pamphyliæ navigantes, venimus Lystram, quæ est Lyciæ:
{27:5} And navigating though the sea of Cilicia and Pamphylia, we arrived at Lystra, which is in Lycia.

{27:6} et ibi inveniens centurio navem Alexandrinam navigantem in Italiam, transposuit nos in eam.
{27:6} And there the centurion found a ship from Alexandria sailing to Italy, and he transferred us to it.

{27:7} Et cum multis diebus tarde navigaremus, et vix devenissemus contra Gnidum, prohibente nos vento, adnavigavimus Cretæ iuxta Salmonem:
{27:7} And when we had sailed slowly for many days and had barely arrived opposite Cnidus, for the wind was hindering us, we sailed to Crete, near Salmone.

{27:8} et vix iuxta navigantes, venimus in locum quendam, qui vocatur Boni Portus, cui iuxta erat civitas Thalassa.
{27:8} And barely being able to sail past it, we arrived at a certain place, which is called Good Shelter, next to which was the city of Lasea.

{27:9} Multo autem tempore peracto, et cum iam non esset tuta navigatio, eo quod et ieiunium iam præteriisset, consolabatur eos Paulus,
{27:9} Then, after much time had passed, and since sailing would no longer be prudent because the Fast Day had now passed, Paul consoled them,

{27:10} dicens eis: Viri, video quoniam cum iniuria, et multo damno non solum oneris, et navis, sed etiam animarum nostrarum incipit esse navigatio.
{27:10} and he said to them: “Men, I perceive that the voyage is now in danger of injury and much damage, not only to the cargo and the ship, but also to our own lives.”

~ In those days, the Mediterranean was not considered safe to sail during the winter months, from after the Fast Day (Yom Kippur) to early February, because of an increase in the number and severity of storms.

{27:11} Centurio autem gubernatori et nauclero magis credebat, quam his, quæ a Paulo dicebantur.
{27:11} But the centurion put more trust in the captain and the navigator of the ship, than in the things being said by Paul.

{27:12} Et cum aptus portus non esset ad hiemandum, plurimi statuerunt consilium navigare inde, si quomodo possent, devenientes Phœnicen, hiemare, portum Cretæ respicientem ad Africum, et ad Corum.
{27:12} And since it was not a fitting port in which to winter, the majority opinion was to sail from there, so that somehow they might be able to arrive at Phoenicia, in order to winter there, at a port of Crete, which looks out toward the southwest and northwest.

{27:13} Aspirante autem Austro, æstimantes propositum se tenere, cum sustulissent de Asson, legebant Cretam.
{27:13} And since the south wind was blowing gently, they thought that they might reach their goal. And after they had set out from Asson, they weighed anchor at Crete.

{27:14} Non post multum autem misit se contra ipsam ventus Typhonicus, qui vocatur Euroaquilo.
{27:14} But not long afterward, a violent wind came against them, which is called the Northeast Wind.

{27:15} Cumque arrepta esset navis, et non posset conari in ventum, data nave flatibus, ferebamur.
{27:15} And once the ship had been caught in it and was not able to strive against the wind, giving over the ship to the winds, we were driven along.

{27:16} In insulam autem quandam decurrentes, quæ vocatur Cauda, potuimus vix obtinere scapham.
{27:16} Then, being forced along a certain island, which is called the Tail, we were barely able to hold on to the ship’s lifeboat.

~ The word ‘scapham’ does not refer to the ship ‘navem’ that they were sailing, but to the smaller boat, usually hauled behind the larger boat, used for going ashore.

{27:17} Qua sublata, adiutoriis utebantur, accingentes navem, timentes ne in Syrtim inciderent, summisso vase sic ferebantur.
{27:17} When this was taken up, they used it to assist in securing the ship. For they were afraid that they might run aground. And having lowered the sails, they were being driven along in this way.

~ They took the smaller boat used for going ashore into the larger boat and then they used it in strengthening the larger boat. They were afraid that they would hit a sandbar, partly because ships tend to ride low in the water during a storm (because they take on water), and because they had less control over its direction. They took down the sails, so that they would not be driven aground on the island.

{27:18} Valida autem nobis tempestate iactatis, sequenti die iactum fecerunt:
{27:18} Then, since we were being tossed about strongly by the tempest, on the following day, they threw the heavy items overboard.

{27:19} et tertia die suis manibus armamenta navis proiecerunt.
{27:19} And on the third day, with their own hands, they threw the equipment of the ship overboard.

{27:20} Neque autem sole, neque sideribus apparentibus per plures dies, et tempestate non exigua imminente, iam ablata erat spes omnis salutis nostræ.
{27:20} Then, when neither sun nor stars appeared for many days, and no end to the storm was imminent, all hope for our safety was now taken away.

{27:21} Et cum multa ieiunatio fuisset, tunc stans Paulus in medio eorum, dixit: Oportebat quidem, o viri, audito me, non tollere a Creta, lucrique facere iniuriam hanc, et iacturam.
{27:21} And after they had fasted for a long time, Paul, standing in their midst, said: “Certainly, men, you should have listened to me and not set out from Crete, so as to cause this injury and loss.

{27:22} Et nunc suadeo vobis bono animo esse. Amissio enim nullius animæ erit ex vobis, præterquam navis.
{27:22} And now, let me persuade you to be courageous in soul. For there shall be no loss of life among you, but only of the ship.

{27:23} Astitit enim mihi hac nocte Angelus Dei, cuius sum ego, et cui deservio,
{27:23} For an Angel of God, who is assigned to me and whom I serve, stood beside me this night,

{27:24} dicens: Ne timeas Paule, Cæsari te oportet assistere: et ecce donavit tibi Deus omnes, qui navigant tecum.
{27:24} saying: ‘Do not be afraid, Paul! It is necessary for you to stand before Caesar. And behold, God has given to you all those who are sailing with you.’

{27:25} Propter quod bono animo estote viri: credo enim Deo, quia sic erit, quemadmodum dictum est mihi.
{27:25} Because of this, men, be courageous in soul. For I trust God that this will happen in the same way that it has been told to me.

{27:26} In insulam autem quandam oportet nos devenire.
{27:26} But it is necessary for us to arrive at a certain island.”

{27:27} Sed postea quam quartadecima nox supervenit, navigantibus nobis in Adria circa mediam noctem, suspicabantur nautæ apparere sibi aliquam regionem.
{27:27} Then, after the fourteenth night arrived, as we were navigating in the sea of Adria, about the middle of the night, the sailors believed that they saw some portion of the land.

{27:28} Qui et summittentes bolidem, invenerunt passus viginti: et pusillum inde separati, invenerunt passus quindecim.
{27:28} And upon dropping a weight, they found a depth of twenty paces. And some distance from there, they found a depth of fifteen paces.

{27:29} Timentes autem ne in aspera loca incideremus, de puppi mittentes anchoras quattuor, optabant diem fieri.
{27:29} Then, fearing that we might happen upon rough places, they cast four anchors out of the stern, and they were hoping for daylight to arrive soon.

{27:30} Nautis vero quærentibus fugere de navi, cum misissent scapham in mare, sub obtentu quasi inciperent a prora anchoras extendere,
{27:30} Yet truly, the sailors were seeking a way to flee from the ship, for they had lowered a lifeboat into the sea, on the pretext that they were attempting to cast anchors from the bow of the ship.

{27:31} dixit Paulus Centurioni, et militibus: Nisi hi in navi manserint, vos salvi fieri non potestis.
{27:31} So Paul said to the centurion and to the soldiers, “Unless these men remain in the ship, you will not be able to be saved.”

{27:32} Tunc absciderunt milites funes scaphæ, et passi sunt eam excidere.
{27:32} Then the soldiers cut the ropes to the lifeboat, and they allowed it to fall.

{27:33} Et cum lux inciperet fieri, rogabat Paulus omnes sumere cibum, dicens: Quartadecima die hodie expectantes ieiuni permanetis, nihil accipientes.
{27:33} And when it began to be light, Paul requested that they all take food, saying: “This is the fourteenth day that you have been waiting and continuing to fast, taking nothing.

{27:34} Propter quod rogo vos accipere cibum pro salute vestra: quia nullius vestrum capillus de capite peribit.
{27:34} For this reason, I beg you to accept food for the sake of your health. For not a hair from the head of any of you shall perish.”

{27:35} Et cum hæc dixisset, sumens panem, gratias egit Deo in conspectu omnium: et cum fregisset, cœpit manducare.
{27:35} And when he had said these things, taking bread, he gave thanks to God in the sight of them all. And when he had broken it, he began to eat.

{27:36} Animæquiores autem facti omnes, et ipsi sumpserunt cibum.
{27:36} Then they all became more peaceful in soul. And they also took food.

{27:37} Eramus vero universæ animæ in navi ducentæ septuaginta sex.
{27:37} Truly, we were two hundred and seventy-six souls on the ship.

{27:38} Et satiati cibo alleviabant navem, iactantes triticum in mare.
{27:38} And having been nourished with food, they lightened the ship, casting the wheat into the sea.

{27:39} Cum autem dies factus esset, terram non agnoscebant: sinum vero quendam considerabant habentem littus, in quem cogitabant, si possent, eiicere navem.
{27:39} And when day had arrived, they did not recognize the landscape. Yet truly, they caught sight of a certain narrow inlet having a shore, into which they thought it might be possible to force the ship.

{27:40} Et cum anchoras sustulissent, committebant se mari, simul laxantes iuncturas gubernaculorum: et levato artemone secundum auræ flatum tendebant ad littus.
{27:40} And when they had taken up the anchors, they committed themselves to the sea, at the same time loosing the restraints of the rudders. And so, raising the mainsail to the gusting wind, they pressed on toward the shore.

{27:41} Et cum incidissemus in locum dithalassum, impegerunt navem: et prora quidem fixa manebat immobilis, puppis vero solvebatur a vi maris.
{27:41} And when we happened upon a place open to two seas, they ran the ship aground. And indeed, the bow, being immobilized, remained fixed, but truly the stern was broken by the violence of the sea.

{27:42} Militum autem consilium fuit ut custodias occiderent: ne quis cum enatasset, effugeret.
{27:42} Then the soldiers were in agreement that they should kill the prisoners, lest anyone, after escaping by swimming, might flee.

{27:43} Centurio autem volens servare Paulum, prohibuit fieri: iussitque eos, qui possent natare, emittere se primos, et evadere, et ad terram exire:
{27:43} But the centurion, wanting to save Paul, prohibited it from being done. And he ordered those who were able to swim to jump in first, and to escape, and to get to the land.

{27:44} et ceteros alios in tabulis ferebant: quosdam super ea, quæ de navi erant. Et sic factum est, ut omnes animæ evaderent ad terram.
{27:44} And as for the others, some they carried on boards, and others on those things that belonged to the ship. And so it happened that every soul escaped to the land.

[Actus Apostolorum 28]
[Acts of the Apostles 28]

{28:1} Et cum evasissemus, tunc cognovimus quia Melita insula vocabatur. Barbari vero præstabant non modicam humanitatem nobis.
{28:1} And after we had escaped, we then realized that the island was called Malta. Yet truly, the natives offered us no small amount of humane treatment.

{28:2} Accensa enim pyra, reficiebant nos omnes propter imbrem, qui imminebat, et frigus.
{28:2} For they refreshed us all by kindling a fire, because rain was imminent and because of the cold.

{28:3} Cum congregasset autem Paulus sarmentorum aliquantam multitudinem, et imposuisset super ignem, vipera a calore cum processisset, invasit manum eius.
{28:3} But when Paul had gathered together a bundle of twigs, and had placed them on the fire, a viper, which had been drawn to the heat, fastened itself to his hand.

{28:4} Ut vero viderunt Barbari pendentem bestiam de manu eius, ad invicem dicebant: Utique homicida est homo hic, qui cum evaserit de mari, ultio non sinit eum vivere.
{28:4} And truly, when the natives saw the beast hanging from his hand, they were saying to one another: “Certainly, this man must be a murderer, for though he escaped from the sea, vengeance will not permit him to live.”

{28:5} Et ille quidem excutiens bestiam in ignem, nihil mali passus est.
{28:5} But shaking off the creature into the fire, he indeed suffered no ill effects.

{28:6} At illi existimabant eum in tumorem convertendum, et subito casurum, et mori. Diu autem illis expectantibus, et videntibus nihil mali in eo fieri, convertentes se, dicebant eum esse deum.
{28:6} But they were supposing that he would soon swell up, and then would suddenly fall down and die. But having waited a long time, and seeing no ill effects in him, they changed their minds and were saying that he was a god.

{28:7} In locis autem illis erant prædia principis insulæ, nomine Publii, qui nos suscipiens, triduo benigne exhibuit.
{28:7} Now among these places were estates owned by the ruler of the island, named Publius. And he, taking us in, showed us kind hospitality for three days.

{28:8} Contigit autem, patrem Publii febribus, et dysenteria vexatum iacere. Ad quem Paulus intravit: et cum orasset, et imposuisset ei manus, salvavit eum.
{28:8} Then it happened that the father of Publius lay ill with a fever and with dysentery. Paul entered to him, and when he had prayed and had laid his hands on him, he saved him.

{28:9} Quo facto, omnes qui in insula habebant infirmitates, accedebant, et curabantur:
{28:9} When this had been done, all who had diseases on the island approached and were cured.

{28:10} qui etiam multis honoribus nos honoraverunt, et navigantibus imposuerunt quæ necessaria erant.
{28:10} And then they also presented us with many honors. And when we were ready to set sail, they gave us whatever we needed.

{28:11} Post menses autem tres navigavimus in navi Alexandrina, quæ in insula hiemaverat, cui erat insigne Castorum.
{28:11} And so, after three months, we sailed in a ship from Alexandria, whose name was ‘the Castors,’ and which had wintered at the island.

~ The name Castor refers to a prominent star (the stars were used by sailors for navigation), and also to a figure in Greek mythology, one of the Gemini twins. Since the name in Latin is in the genitive case, it implies that the ship was considered to belong to, or to be under the protection of, these Greek mythological gods.

{28:12} Et cum venissemus Syracusam, mansimus ibi triduo.
{28:12} And when we had arrived at Syracuse, we were delayed there for three days.

{28:13} Inde circumlegentes devenimus Rhegium: et post unum diem flante Austro, secunda die venimus Puteolos;
{28:13} From there, sailing close to the shore, we arrived at Rhegium. And after one day, with the south wind blowing, we arrived on the second day at Puteoli.

{28:14} ubi inventis fratribus rogati sumus manere apud eos dies septem: et sic venimus Romam.
{28:14} There, after locating the brothers, we were asked to remain with them for seven days. And then we went on to Rome.

{28:15} Et inde cum audissent fratres, occurrerunt nobis usque ad Appii forum, ac tres Tabernas. Quos cum vidisset Paulus, gratias agens Deo, accepit fiduciam.
{28:15} And there, when the brothers had heard of us, they went to meet us as far as the Forum of Appius and the Three Taverns. And when Paul had seen them, giving thanks to God, he took courage.

{28:16} Cum autem venissemus Romam, permissum est Paulo manere sibimet cum custodiente se milite.
{28:16} And when we had arrived at Rome, Paul was given permission to stay by himself, with a soldier to guard him.

{28:17} Post tertium autem diem convocavit primos Iudæorum. Cumque convenissent, dicebat eis: Ego, viri fratres, nihil adversus plebem faciens, aut morem paternum, vinctus ab Ierosolymis traditus sum in manus Romanorum,
{28:17} And after the third day, he called together the leaders of the Jews. And when they had convened, he said to them: “Noble brothers, I have done nothing against the people, nor against the customs of the fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.

{28:18} qui cum interrogationem de me habuissent, voluerunt me dimittere, eo quod nulla esset causa mortis in me.
{28:18} And after they held a hearing about me, they would have released me, because there was no case for death against me.

{28:19} Contradicentibus autem Iudæis, coactus sum appellare Cæsarem, non quasi gentem meam habens aliquid accusare.
{28:19} But with the Jews speaking against me, I was constrained to appeal to Caesar, though it was not as if I had any kind of accusation against my own nation.

{28:20} Propter hanc igitur causam rogavi vos videre, et alloqui. Propter spem enim Israel catena hac circumdatus sum.
{28:20} And so, because of this, I requested to see you and to speak to you. For it is because of the hope of Israel that I am encircled with this chain.”

{28:21} At illi dixerunt ad eum: Nos neque litteras accepimus de te a Iudæa, neque adveniens aliquis fratrum nunciavit, aut locutus est quid de te malum.
{28:21} But they said to him: “We have not received letters about you from Judea, nor have any of the other new arrivals among the brothers reported or spoken anything evil against you.

{28:22} Rogamus autem a te audire quæ sentis: nam de secta hac notum est nobis quia ubique ei contradicitur.
{28:22} But we are asking to hear your opinions from you, for concerning this sect, we know that it is being spoken against everywhere.”

{28:23} Cum constituissent autem illi diem, venerunt ad eum in hospitium plurimi, quibus exponebat testificans regnum Dei, suadensque eis de Iesu ex Lege Moysi, et Prophetis a mane usque ad vesperam.
{28:23} And when they had appointed a day for him, very many persons went to him at his guest quarters. And he discoursed, testifying to the kingdom of God, and persuading them about Jesus, using the law of Moses and the Prophets, from morning until evening.

{28:24} Et quidam credebant his, quæ dicebantur: quidam vero non credebant.
{28:24} And some believed the things that he was saying, yet others did not believe.

{28:25} Cumque invicem non essent consentientes, discedebant dicente Paulo unum verbum: Quia bene Spiritus Sanctus locutus est per Isaiam prophetam ad patres nostros,
{28:25} And when they could not agree among themselves, they departed, while Paul was speaking this one word: “How well did the Holy Spirit speak to our fathers through the prophet Isaiah,

{28:26} dicens: Vade ad populum istum, et dic ad eos: Aure audietis, et non intelligetis: et videntes videbitis, et non perspicietis.
{28:26} saying: ‘Go to this people and say to them: Hearing, you shall hear and not understand, and seeing, you shall see and not perceive.

{28:27} Incrassatum est enim cor populi huius, et auribus graviter audierunt, et oculos suos compresserunt: ne forte videant oculis, et auribus audiant, et corde intelligant, et convertantur, et sanem eos.
{28:27} For the heart of this people has grown dull, and they have listened with reluctant ears, and they have closed their eyes tightly, lest perhaps they might see with the eyes, and hear with the ears, and understand with the heart, and so be converted, and I would heal them.’

{28:28} Notum ergo sit vobis, quoniam Gentibus missum est hoc salutare Dei, et ipsi audient.
{28:28} Therefore, let it be known to you, that this salvation of God has been sent to the Gentiles, and they shall listen to it.”

{28:29} Et cum hæc dixisset, exierunt ab eo Iudæi, multam habentes inter se quæstionem.
{28:29} And when he had said these things, the Jews went away from him, though they still had many questions among themselves.

{28:30} Mansit autem biennio toto in suo conducto: et suscipiebat omnes, qui ingrediebantur ad eum,
{28:30} Then he remained for two whole years in his own rented lodgings. And he received all who went in to him,

{28:31} prædicans regnum Dei, et docens quæ sunt de Domino Iesu Christo cum omni fiducia, sine prohibitione.
{28:31} preaching the kingdom of God and teaching the things which are from the Lord Jesus Christ, with all faithfulness, without prohibition.


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