# verses

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Therefore, they spoke again to the blind man, “What do you say about him who opened your eyes?” Then he said, “He is a Prophet.”


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Therefore, the Jews did not believe, about him, that he had been blind and had seen, until they called the parents of him who had seen.


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And they questioned them, saying: “Is this your son, whom you say was born blind? Then how is it that he now sees?”


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But how it is that he now sees, we do not know. And who opened his eyes, we do not know. Ask him. He is old enough. Let him speak for himself.”


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His parents said these things because they were afraid of the Jews. For the Jews had already conspired, so that if anyone were to confess him to be the Christ, he would be expelled from the synagogue.


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Therefore, they again called the man who had been blind, and they said to him: “Give glory to God. We know that this man is a sinner.”


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And so he said to them: “If he is a sinner, I do not know it. One thing I do know, that although I was blind, now I see.”


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He answered them: “I have already told you, and you heard it. Why do you want to hear it again? Do you also want to become his disciples?”


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The man responded and said to them: “Now in this is a wonder: that you do not know where he is from, and yet he has opened my eyes.


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And we know that God does not hear sinners. But if anyone is a worshipper of God and does his will, then he heeds him.


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They responded and said to him, “You were born entirely in sins, and you would teach us?” And they cast him out.


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Jesus heard that they had cast him out. And when he had found him, he said to him, “Do you believe in the Son of God?”


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And Jesus said, “I came into this world in judgment, so that those who do not see, may see; and so that those who see, may become blind.”


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Jesus said to them: “If you were blind, you would not have sin. Yet now you say, ‘We see.’ So your sin persists.”


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“Amen, amen, I say to you, he who does not enter through the door into the fold of the sheep, but climbs up by another way, he is a thief and a robber.


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To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and he leads them out.


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And when he has sent out his sheep, he goes before them, and the sheep follow him, because they know his voice.


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But they do not follow a stranger; instead they flee from him, because they do not know the voice of strangers.”


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I am the door. If anyone has entered through me, he will be saved. And he shall go in and go out, and he shall find pastures.


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The thief does not come, except so that he may steal and slaughter and destroy. I have come so that they may have life, and have it more abundantly.


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But the hired hand, and whoever is not a shepherd, to whom the sheep do not belong, he sees the wolf approaching, and he departs from the sheep and flees. And the wolf ravages and scatters the sheep.


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And the hired hand flees, because he is a hired hand and there is no concern for the sheep within him.


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And I have other sheep that are not of this fold, and I must lead them. They shall hear my voice, and there shall be one sheepfold and one shepherd.


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No one takes it away from me. Instead, I lay it down of my own accord. And I have the power to lay it down. And I have the power to take it up again. This is the commandment that I have received from my Father.”


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Others were saying: “These are not the words of someone who has a demon. How would a demon be able to open the eyes of the blind?”


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And so the Jews surrounded him and said to him: “How long will you hold our souls in suspense? If you are the Christ, tell us plainly.”


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Jesus answered them: “I speak to you, and you do not believe. The works that I do in the name of my Father, these offer testimony about me.


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And I give them eternal life, and they shall not perish, for eternity. And no one shall seize them from my hand.


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What my Father gave to me is greater than all, and no one is able to seize from the hand of my Father.


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Jesus answered them: “I have shown you many good works from my Father. For which of those works do you stone me?”


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The Jews answered him: “We do not stone you for a good work, but for blasphemy and because, though you are a man, you make yourself God.”


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why do you say, about him whom the Father has sanctified and sent into the world, ‘You have blasphemed,’ because I said, ‘I am the Son of God?’


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But if I do them, even if you are not willing to believe in me, believe the works, so that you may know and believe that the Father is in me, and I am in the Father.”


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And he went again across the Jordan, to that place where John first was baptizing. And he lodged there.


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And Mary was the one who anointed the Lord with ointment and wiped his feet with her hair; her brother Lazarus was sick.


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Then, upon hearing this, Jesus said to them: “This sickness is not unto death, but for the glory of God, so that the Son of God may be glorified by it.”


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The disciples said to him: “Rabbi, the Jews are even now seeking to stone you. And would you go there again?”


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Jesus responded: “Are there not twelve hours in the day? If anyone walks in the daylight, he does not stumble, because he sees the light of this world.


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He said these things, and after this, he said to them: “Lazarus our friend is sleeping. But I am going, so that I may awaken him from sleep.”


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And then Thomas, who is called the Twin, said to his fellow disciples, “Let us go, too, so that we may die with him.”


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Therefore, Martha, when she heard that Jesus was arriving, went out to meet him. But Mary was sitting at home.


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Jesus said to her: “I am the Resurrection and the Life. Whoever believes in me, even though he has died, he shall live.


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She said to him: “Certainly, Lord. I have believed that you are the Christ, the Son of the living God, who has come into this world.”


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And when she had said these things, she went and called her sister Mary quietly, saying, “The Teacher is here, and he is calling you.”


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Therefore, the Jews who were with her in the house and who were consoling her, when they had seen that Mary rose up quickly and went out, they followed her, saying, “She is going to the tomb, so that she may weep there.”


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Therefore, when Mary had arrived to where Jesus was, seeing him, she fell down at his feet, and she said to him. “Lord, if you had been here, my brother would not have died.”


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And then, when Jesus saw her weeping, and the Jews who had arrived with her weeping, he groaned in spirit and became troubled.


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But some of them said, “Would not he who opened the eyes of one born blind have been able to cause this man not to die?”


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Therefore, Jesus, again groaning from within himself, went to the tomb. Now it was a cave, and a stone had been placed over it.


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Jesus said, “Take away the stone.” Martha, the sister of him who had died, said to him, “Lord, by now it will smell, for this is the fourth day.”


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Therefore, they took away the stone. Then, lifting up his eyes, Jesus said: “Father, I give thanks to you because you have heard me.


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And I know that you always hear me, but I have said this for the sake of the people who are standing nearby, so that they may believe that you have sent me.”


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And immediately, he who had been dead went forth, bound at the feet and hands with winding bands. And his face was bound with a separate cloth. Jesus said to them, “Release him and let him go.”


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Therefore, many of the Jews, who had come to Mary and Martha, and who had seen the things that Jesus did, believed in him.


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And so, the high priests and the Pharisees gathered a council, and they were saying: “What can we do? For this man accomplishes many signs.


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If we leave him alone, in this way all will believe in him. And then the Romans will come and take away our place and our nation.”


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Then one of them, named Caiaphas, since he was the high priest that year, said to them: “You do not understand anything.


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Nor do you realize that it is expedient for you that one man should die for the people, and that the entire nation should not perish.”


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Yet he did not say this from himself, but since he was the high priest that year, he prophesied that Jesus would die for the nation.


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And not only for the nation, but in order to gather together as one the children of God who have been dispersed.


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And so, Jesus no longer walked in public with the Jews. But he went into a region near the desert, to a city which is called Ephraim. And he lodged there with his disciples.


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Now the Passover of the Jews was near. And many from the countryside ascended to Jerusalem before the Passover, so that they might sanctify themselves.


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Therefore, they were seeking Jesus. And they conferred with one another, while standing in the temple: “What do you think? Will he come to the feast day?”


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And the high priests and Pharisees had given an order, so that if anyone would know where he may be, he should reveal it, so that they might apprehend him.


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Then six days before the Passover, Jesus went to Bethania, where Lazarus had died, whom Jesus raised up.


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And they made a dinner for him there. And Martha was ministering. And truly, Lazarus was one of those who were sitting at table with him.


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And then Mary took twelve ounces of pure spikenard ointment, very precious, and she anointed the feet of Jesus, and she wiped his feet with her hair. And the house was filled with the fragrance of the ointment.


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Now he said this, not out of concern for the needy, but because he was a thief and, since he held the purse, he used to carry what was put into it.


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Now a great multitude of the Jews knew that he was in that place, and so they came, not so much because of Jesus, but so that they might see Lazarus, whom he had raised from the dead.


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Then, on the next day, the great crowd that had come to the feast day, when they had heard that Jesus was coming to Jerusalem,


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took branches of palm trees, and they went ahead to meet him. And they were crying out: “Hosanna! Blessed is he who arrives in the name of the Lord, the king of Israel!”


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At first, his disciples did not realize these things. But when Jesus was glorified, then they remembered that these things were written about him, and that these things happened to him.


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And so the crowd that had been with him, when he called Lazarus from the tomb and raised him from the dead, offered testimony.


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Because of this, too, the crowd went out to meet him. For they heard that he had accomplished this sign.


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Therefore, the Pharisees said among themselves: “Do you see that we are accomplishing nothing? Behold, the entire world has gone after him.”


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Now there were certain Gentiles among those who went up so that they might worship on the feast day.


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Therefore, these approached Philip, who was from Bethsaida of Galilee, and they petitioned him, saying: “Sir, we want to see Jesus.”


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it remains alone. But if it dies, it yields much fruit. Whoever loves his life, will lose it. And whoever hates his life in this world, preserves it unto eternal life.


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If anyone serves me, let him follow me. And where I am, there too my minister shall be. If anyone has served me, my Father will honor him.


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Now my soul is troubled. And what should I say? Father, save me from this hour? But it is for this reason that I came to this hour.


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Father, glorify your name!” And then a voice came from heaven, “I have glorified it, and I will glorify it again.”


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Therefore, the crowd, which was standing near and had heard it, said that it was like thunder. Others were saying, “An Angel was speaking with him.”


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The crowd answered him: “We have heard, from the law, that the Christ remains forever. And so how can you say, ‘The Son of man must be lifted up?’ Who is this Son of man?”


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Therefore, Jesus said to them: “For a brief time, the Light is among you. Walk while you have the Light, so that the darkness may not overtake you. But whoever walks in darkness does not know where is he going.


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While you have the Light, believe in the Light, so that you may be sons of the Light.” Jesus spoke these things, and then he went away and hid himself from them.


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so that the word of the prophet Isaiah might be fulfilled, which says: “Lord, who has believed in our hearing? And to whom has the arm of the Lord been revealed?”


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“He has blinded their eyes, and hardened their heart, so that they may not see with their eyes, and understand with their heart, and be converted: and then I would heal them.”


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Yet truly, many of the leaders also believed in him. But because of the Pharisees, they did not confess him, so that they would not be cast out of the synagogue.


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But Jesus cried out and said: “Whoever believes in me, does not believe in me, but in him who sent me.


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And if anyone has heard my words and not kept them, I do not judge him. For I did not come so that I may judge the world, but so that I may save the world.


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Whoever despises me and does not accept my words has one who judges him. The word that I have spoken, the same shall judge him on the last day.


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For I am not speaking from myself, but from the Father who sent me. He gave a commandment to me as to what I should say and how I should speak.


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And I know that his commandment is eternal life. Therefore, the things that I speak, just as the Father has said to me, so also do I speak.”


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Before the feast day of the Passover, Jesus knew that the hour was approaching when he would pass from this world to the Father. And since he had always loved his own who were in the world, he loved them unto the end.


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And when the meal had taken place, when the devil had now put it into the heart of Judas Iscariot, the son of Simon, to betray him,


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knowing that the Father had given all things into his hands and that he came from God and was going to God,


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he rose up from the meal, and he set aside his vestments, and when he had received a towel, he wrapped it around himself.


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Next he put water into a shallow bowl, and he began to wash the feet of the disciples and to wipe them with the towel with which he was wrapped.


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Jesus responded and said to him: “What I am doing, you do not now understand. But you shall understand it afterward.”


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Peter said to him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you will have no place with me.”


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Jesus said to him: “He who is washed need only wash his feet, and then he will be entirely clean. And you are clean, but not all.”


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And so, after he washed their feet and received his vestments, when he had sat down at table again, he said to them: “Do you know what I have done for you?


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Therefore, if I, your Lord and Teacher, have washed your feet, you also ought to wash the feet of one another.


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Amen, amen, I say to you, the servant is not greater than his Lord, and the apostle is not greater than he who sent him.


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I am not speaking about all of you. I know those whom I have chosen. But this is so that the Scripture may be fulfilled, ‘He who eats bread with me shall lift up his heel against me.’


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And I tell you this now, before it happens, so that when it has happened, you may believe that I am.


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Amen, amen, I say to you, whoever receives anyone whom I send, receives me. And whoever receives me, receives him who sent me.”


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When Jesus had said these things, he was troubled in spirit. And he bore witness by saying: “Amen, amen, I say to you, that one among you shall betray me.”


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Jesus responded, “It is he to whom I shall extend the dipped bread.” And when he had dipped the bread, he gave it to Judas Iscariot, son of Simon.


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And after the morsel, Satan entered into him. And Jesus said to him, “What you are going to do, do quickly.”


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For some were thinking that, because Judas held the purse, that Jesus had told him, “Buy those things which are needed by us for the feast day,” or that he might give something to the needy.


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Then, when he had gone out, Jesus said: “Now the Son of man has been glorified, and God has been glorified in him.


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If God has been glorified in him, then God will also glorify him in himself, and he will glorify him without delay.


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Little sons, for a brief while, I am with you. You shall seek me, and just as I said to the Jews, ‘Where I am going, you are not able to go,’ so also I say to you now.


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I give you a new commandment: Love one another. Just as I have loved you, so also must you love one another.


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Simon Peter said to him, “Lord, where are you going?” Jesus responded: “Where I am going, you are not able to follow me now. But you shall follow afterward.”


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Jesus answered him: “You will lay down your life for me? Amen, amen, I say to you, the rooster will not crow, until you deny me three times.”


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In my Father’s house, there are many dwelling places. If there were not, I would have told you. For I go to prepare a place for you.


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And if I go and prepare a place for you, I will return again, and then I will take you to myself, so that where I am, you also may be.


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Jesus said to him: “I am the Way, and the Truth, and the Life. No one comes to the Father, except through me.


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If you had known me, certainly you would also have known my Father. And from now on, you shall know him, and you have seen him.”


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Jesus said to him: “Have I been with you for so long, and you have not known me? Philip, whoever sees me, also sees the Father. How can you say, ‘Reveal the Father to us?’


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Do you not believe that I am in the Father and the Father is in me? The words that I am speaking to you, I do not speak from myself. But the Father abiding in me, he does these works.


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Or else, believe because of these same works. Amen, amen, I say to you, whoever believes in me shall also do the works that I do. And greater things than these shall he do, for I go to the Father.


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And whatever you shall ask the Father in my name, that I will do, so that the Father may be glorified in the Son.


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And I will ask the Father, and he will give another Advocate to you, so that he may abide with you for eternity:


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the Spirit of Truth, whom the world is not able to accept, because it neither perceives him nor knows him. But you shall know him. For he will remain with you, and he will be in you.


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Yet a little while and the world will not see me any longer. But you will see me. For I live, and you shall live.


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Whoever holds to my commandments and keeps them: it is he who loves me. And whoever loves me shall be loved by my Father. And I will love him, and I will manifest myself to him.”


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Judas, not the Iscariot, said to him: “Lord, how does it happen that you will manifest yourself to us and not to the world?”


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Jesus responded and said to him: “If anyone loves me, he shall keep my word. And my Father will love him, and we will come to him, and we will make our dwelling place with him.


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Whoever does not love me, does not keep not my words. And the word that you have heard is not of me, but it is of the Father who sent me.


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But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will suggest to you everything whatsoever that I have said to you.


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Peace I leave for you; my Peace I give to you. Not in the way that the world gives, do I give to you. Do not let your heart be troubled, and let it not fear.


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You have heard that I said to you: I am going away, and I am returning to you. If you loved me, certainly you would be gladdened, because I am going to the Father. For the Father is greater than I.


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I will not now speak at length with you. For the prince of this world is coming, but he does not have anything in me.


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Yet this is so that the world may know that I love the Father, and that I am acting according to the commandment that the Father has given to me. Rise up, let us go from here.”


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Every branch in me that does not bear fruit, he will take away. And each one that does bear fruit, he will cleanse, so that it may bring forth more fruit.


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Abide in me, and I in you. Just as the branch is not able to bear fruit of itself, unless it abides in the vine, so also are you unable, unless you abide in me.


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I am the vine; you are the branches. Whoever abides in me, and I in him, bears much fruit. For without me, you are able to do nothing.


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If anyone does not abide in me, he will be cast away, like a branch, and he will wither, and they will gather him and cast him into the fire, and he burns.


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If you abide in me, and my words abide in you, then you may ask for whatever you will, and it shall be done for you.


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In this, my Father is glorified: that you should bring forth very much fruit and become my disciples.


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If you keep my precepts, you shall abide in my love, just as I also have kept my Father’s precepts and I abide in his love.


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I will no longer call you servants, for the servant does not know what his Lord is doing. But I have called you friends, because everything whatsoever that I have heard from my Father, I have made known to you.


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You have not chosen me, but I have chosen you. And I have appointed you, so that you may go forth and bear fruit, and so that your fruit may last. Then whatever you have asked of the Father in my name, he shall give to you.


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If you had been of the world, the world would love what is its own. Yet truly, you are not of the world, but I have chosen you out of the world; because of this, the world hates you.


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Remember my saying that I told you: The servant is not greater than his Lord. If they have persecuted me, they will persecute you also. If they have kept my word, they will keep yours also.


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If I had not come and had not spoken to them, they would not have sin. But now they have no excuse for their sin.


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If I had not accomplished among them works that no other person has accomplished, they would not have sin. But now they have both seen me, and they have hated me and my Father.


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But this is so that the word may be fulfilled which was written in their law: ‘For they hated me without cause.’


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But when the Advocate has arrived, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will offer testimony about me.


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They will put you out of the synagogues. But the hour is coming when everyone who puts you to death will consider that he is offering an excellent service to God.


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But these things I have spoken to you, so that, when the hour for these things will have arrived, you may remember that I told you.


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But I did not tell you these things from the beginning, because I was with you. And now I am going to him who sent me. And no one among you has asked me, ‘Where are you going?’


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But I tell you the truth: it is expedient for you that I am going. For if I do not go, the Advocate will not come to you. But when I will have gone away, I will send him to you.


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And when he has arrived, he will argue against the world, about sin and about justice and about judgment:


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But when the Spirit of truth has arrived, he will teach the whole truth to you. For he will not be speaking from himself. Instead, whatever he will hear, he will speak. And he will announce to you the things that are to come.


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All things whatsoever that the Father has are mine. For this reason, I said that he will receive from what is mine and that he will announce it to you.


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A little while, and then you will not see me. And again a little while, and you will see me. For I am going to the Father.”


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Then some of his disciples said to one another: “What is this, that he is saying to us: ‘A little while, and you will not see me,’ and ‘Again a little while, and you will see me,’ and, ‘For I am going to the Father?’ ”


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And they said: “What is this, that he is saying, ‘A little while?’ We do not understand what he is saying.”


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But Jesus realized that they wanted to question him, and so he said to them: “Are you inquiring among yourselves about this, that I said: ‘A little while, and you will not see me, and again a little while, and you will see me?’


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Amen, amen, I say to you, that you shall mourn and weep, but the world will rejoice. And you shall be greatly saddened, yet your sorrow shall be turned into joy.


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A woman, when she is giving birth, has sorrow, because her hour has arrived. But when she has given birth to the child, then she no longer remembers the difficulties, because of the joy: for a man has been born into the world.


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Therefore, you also, indeed, have sorrow now. But I will see you again, and your heart shall rejoice. And no one will take away your joy from you.


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And, in that day, you will not petition me for anything. Amen, amen, I say to you, if you ask the Father for anything in my name, he will give it to you.


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Until now, you have not requested anything in my name. Ask, and you shall receive, so that your joy may be full.


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I have spoken these things to you in proverbs. The hour is coming when I will no longer speak to you in proverbs; instead, I will announce to you plainly from the Father.


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For the Father himself loves you, because you have loved me, and because you have believed that I went forth from God.


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I went forth from the Father, and I have come into the world. Next I am leaving the world, and I am going to the Father.”


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Now we know that you know all things, and that you have no need for anyone to question you. By this, we believe that you went forth from God.”


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Behold, the hour is coming, and it has now arrived, when you will be scattered, each one on his own, and you will leave me behind, alone. And yet I am not alone, for the Father is with me.


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These things I have spoken to you, so that you may have peace in me. In the world, you will have difficulties. But have confidence: I have overcome the world.”


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Jesus said these things, and then, lifting up his eyes toward heaven, he said: “Father, the hour has arrived: glorify your Son, so that your Son may glorify you,


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just as you have given authority over all flesh to him, so that he may give eternal life to all those whom you have given to him.


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And this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.


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And now Father, glorify me within yourself, with the glory that I had with you before the world ever was.


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I have manifested your name to the men whom you have given to me from the world. They were yours, and you gave them to me. And they have kept your word.


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For I have given them the words that you gave to me. And they have accepted these words, and they have truly understood that I went forth from you, and they have believed that you sent me.


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I pray for them. I do not pray for the world, but for those whom you have given to me. For they are yours.


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And though I am not in the world, these are in the world, and I am coming to you. Father most holy, preserve them in your name, those whom you have given to me, so that they may be one, even as we are one.


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While I was with them, I preserved them in your name. I have guarded those whom you have given to me, and not one of them is lost, except the son of perdition, so that the Scripture may be fulfilled.


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And now I am coming to you. But I am speaking these things in the world, so that they may have the fullness of my joy within themselves.


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I have given them your word, and the world has hated them. For they are not of the world, just as I, too, am not of the world.


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I am not praying that you would take them out of the world, but that you would preserve them from evil.


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So may they all be one. Just as you, Father, are in me, and I am in you, so also may they be one in us: so that the world may believe that you have sent me.


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And the glory that you have given to me, I have given to them, so that they may be one, just as we also are one.


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I am in them, and you are in me. So may they be perfected as one. And may the world know that you have sent me and that you have loved them, just as you have also loved me.


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Father, I will that where I am, those whom you have given to me may also be with me, so that they may see my glory which you have given to me. For you loved me before the founding of the world.


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Father most just, the world has not known you. But I have known you. And these have known that you sent me.


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And I have made known your name to them, and I will make it known, so that the love in which you have loved me may be in them, and so that I may be in them.”


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When Jesus had said these things, he departed with his disciples across the Torrent of Kidron, where there was a garden, into which he entered with his disciples.


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But Judas, who betrayed him, also knew the place, for Jesus had frequently met with his disciples there.


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Then Judas, when he had received a cohort from both the high priests and the attendants of the Pharisees, approached the place with lanterns and torches and weapons.


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And so Jesus, knowing all that was about to happen to him, advanced and said to them, “Who are you seeking?”


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They answered him, “Jesus the Nazarene.” Jesus said to them, “I am he.” Now Judas, who betrayed him, was also standing with them.


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Jesus responded: “I told you that I am he. Therefore, if you are seeking me, permit these others to go away.”


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This was so that the word might be fulfilled, which he said, “Of those whom you have given to me, I have not lost any of them.”


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Then Simon Peter, having a sword, drew it, and he struck the servant of the high priest, and he cut off his right ear. Now the name of the servant was Malchus.


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Therefore, Jesus said to Peter: “Set your sword into the scabbard. Should I not drink the chalice which my father has given to me?”


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And they led him away, first to Annas, for he was the father-in-law of Caiaphas, who was the high priest that year.


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Now Caiaphas was the one who had given counsel to the Jews that it was expedient for one man to die for the people.


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And Simon Peter was following Jesus with another disciple. And that disciple was known to the high priest, and so he entered with Jesus into the court of the high priest.


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But Peter was standing outside at the entrance. Therefore, the other disciple, who was known to the high priest, went out and spoke to the woman who was the doorkeeper, and he led in Peter.


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Therefore, the woman servant keeping the door said to Peter, “Are you not also among the disciples of this man?” He said, “I am not.”


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Now the servants and attendants were standing before burning coals, for it was cold, and they were warming themselves. And Peter was standing with them also, warming himself.


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Jesus responded to him: “I have spoken openly to the world. I have always taught in the synagogue and in the temple, where all the Jews meet. And I have said nothing in secret.


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Why do you question me? Question those who heard what I said to them. Behold, they know these things that I have said.”


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Then, when he had said this, one the attendants standing nearby struck Jesus, saying: “Is this the way you answer the high priest?”


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Jesus answered him: “If I have spoken wrongly, offer testimony about the wrong. But if I have spoken correctly, then why do you strike me?”


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Now Simon Peter was standing and warming himself. Then they said to him, “Are you not also one of his disciples?” He denied it and said, “I am not.”


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One of the servants of the high priest (a relative of him whose ear Peter had cut off) said to him, “Did I not see you in the garden with him?”


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Then they led Jesus from Caiaphas into the praetorium. Now it was morning, and so they did not enter into the praetorium, so that they would not be defiled, but might eat the Passover.


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Therefore, Pilate went outside to them, and he said, “What accusation are you bringing against this man?”


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They responded and said to him, “If he were not an evil-doer, we would not have handed him over you.”


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Therefore, Pilate said to them, “Take him yourselves and judge him according to your own law.” Then the Jews said to him, “It is not lawful for us to execute anyone.”


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This was so that the word of Jesus would be fulfilled, which he spoke signifying what kind of death he would die.


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Then Pilate entered the praetorium again, and he called Jesus and said to him, “You are the king of the Jews?”


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Pilate responded: “Am I a Jew? Your own nation and the high priests have handed you over to me. What have you done?”


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Jesus responded: “My kingdom is not of this world. If my kingdom were of this world, my ministers would certainly strive so that I would not be handed over to the Jews. But my kingdom is not now from here.”


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And so Pilate said to him, “You are a king, then?” Jesus answered, “You are saying that I am a king. For this I was born, and for this I came into the world: so that I may offer testimony to the truth. Everyone who is of the truth hears my voice.”


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Pilate said to him, “What is truth?” And when he had said this, he went out again to the Jews, and he said to them, “I find no case against him.


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But you have a custom, that I should release someone to you at the Passover. Therefore, do you want me to release to you the king of the Jews?”


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Then they all cried out repeatedly, saying: “Not this one, but Barabbas.” Now Barabbas was a robber.


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And the soldiers, plaiting a crown of thorns, imposed it on his head. And they put a purple garment around him.


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Then Pilate went outside again, and he said to them: “Behold, I am bringing him out to you, so that you may realize that I find no case against him.”


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(Then Jesus went out, bearing the crown of thorns and the purple garment.) And he said to them, “Behold the man.”


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Therefore, when the high priests and the attendants had seen him, they cried out, saying: “Crucify him! Crucify him!” Pilate said to them: “Take him yourselves and crucify him. For I find no case against him.”


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The Jews answered him, “We have a law, and according to the law, he ought to die, for he has made himself the Son of God.”


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And he entered into the praetorium again. And he said to Jesus. “Where are you from?” But Jesus gave him no response.


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Therefore, Pilate said to him: “Will you not speak to me? Do you not know that I have authority to crucify you, and I have authority to release you?”


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Jesus responded, “You would not have any authority over me, unless it were given to you from above. For this reason, he who has handed me over to you has the greater sin.”


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And from then on, Pilate was seeking to release him. But the Jews were crying out, saying: “If you release this man, you are no friend of Caesar. For anyone who makes himself a king contradicts Caesar.”


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Now when Pilate had heard these words, he brought Jesus outside, and he sat down in the seat of judgment, in a place which is called the Pavement, but in Hebrew, it is called the Elevation.


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Now it was the preparation day of the Passover, about the sixth hour. And he said to the Jews, “Behold your king.”


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But they were crying out: “Take him away! Take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The high priests responded, “We have no king except Caesar.”


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And carrying his own cross, he went forth to the place which is called Calvary, but in Hebrew it is called the Place of the Skull.


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Then Pilate also wrote a title, and he set it above the cross. And it was written: JESUS THE NAZARENE, KING OF THE JEWS.


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Therefore, many of the Jews read this title, for the place where Jesus was crucified was close to the city. And it was written in Hebrew, in Greek, and in Latin.


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Then the high priests of the Jews said to Pilate: Do not write, ‘King of the Jews,’ but that he said, ‘I am King of the Jews.’


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Then the soldiers, when they had crucified him, took his garments, and they made four parts, one part to each soldier, and the tunic. But the tunic was seamless, woven from above throughout the whole.


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Then they said to one another, “Let us not cut it, but instead let us cast lots over it, to see whose it will be.” This was so that the Scripture would be fulfilled, saying: “They have distributed my garments among themselves, and for my vesture they have cast lots.” And indeed, the soldiers did these things.


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And standing beside the cross of Jesus were his mother, and his mother’s sister, and Mary of Cleophas, and Mary Magdalene.


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Therefore, when Jesus had seen his mother and the disciple whom he loved standing near, he said to his mother, “Woman, behold your son.”


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Next, he said to the disciple, “Behold your mother.” And from that hour, the disciple accepted her as his own.


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After this, Jesus knew that all had been accomplished, so in order that the Scripture might be completed, he said, “I thirst.”


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And there was a container placed there, full of vinegar. Then, placing a sponge full of vinegar around hyssop, they brought it to his mouth.


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Then Jesus, when he had received the vinegar, said: “It is consummated.” And bowing down his head, he surrendered his spirit.


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Then the Jews, because it was the preparation day, so that the bodies would not remain upon the cross on the Sabbath (for that Sabbath was a great day), they petitioned Pilate in order that their legs might be broken, and they might be taken away.


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Therefore, the soldiers approached, and, indeed, they broke the legs of the first one, and of the other who was crucified with him.


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But after they had approached Jesus, when they saw that he was already dead, they did not break his legs.


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Instead, one of the soldiers opened his side with a lance, and immediately there went out blood and water.


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And he who saw this has offered testimony, and his testimony is true. And he knows that he speaks the truth, so that you also may believe.


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For these things happened so that the Scripture would be fulfilled: “You shall not break a bone of him.”


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Then, after these things, Joseph from Arimathea, (because he was a disciple of Jesus, but a secret one for fear of the Jews) petitioned Pilate so that he might take away the body of Jesus. And Pilate gave permission. Therefore, he went and took away the body of Jesus.


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Now Nicodemus also arrived, (who had gone to Jesus at first by night) bringing a mixture of myrrh and aloe, weighing about seventy pounds.


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Therefore, they took the body of Jesus, and they bound it with linen cloths and the aromatic spices, just as it is the manner of the Jews to bury.


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Now in the place where he was crucified there was a garden, and in the garden there was a new tomb, in which no one had yet been laid.


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Therefore, because of the preparation day of the Jews, since the tomb was nearby, they placed Jesus there.


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Then on the first Sabbath, Mary Magdalene went to the tomb early, while it was still dark, and she saw that the stone had been rolled away from the tomb.


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Therefore, she ran and went to Simon Peter, and to the other disciple, whom Jesus loved, and she said to them, “They have taken the Lord away from the tomb, and we do not know where they have laid him.”


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Now they both ran together, but the other disciple ran more quickly, ahead of Peter, and so he arrived at the tomb first.


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Then Simon Peter arrived, following him, and he entered the tomb, and he saw the linen cloths lying there,


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and the separate cloth which had been over his head, not placed with the linen cloths, but in a separate place, wrapped up by itself.


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For as yet they did not understand the Scripture, that it was necessary for him to rise again from the dead.


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But Mary was standing outside the tomb, weeping. Then, while she was weeping, she bowed down and gazed into the tomb.


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And she saw two Angels in white, sitting where the body of Jesus had been placed, one at the head, and one at the feet.


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They say to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have placed him.”


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When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.


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Jesus said to her: “Woman, why are you weeping? Who are you seeking?” Considering that it was the gardener, she said to him, “Sir, if you have moved him, tell me where you have placed him, and I will take him away.”


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Jesus said to her: “Do not touch me. For I have not yet ascended to my Father. But go to my brothers and tell them: ‘I am ascending to my Father and to your Father, to my God and to your God.’ ”


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Mary Magdalene went, announcing to the disciples, “I have seen the Lord, and these are the things that he said to me.”


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Then, when it was late on the same day, on the first of the Sabbaths, and the doors were closed where the disciples were gathered, for fear of the Jews, Jesus came and stood in their midst, and he said to them: “Peace to you.”


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And when he had said this, he showed them his hands and side. And the disciples were gladdened when they saw the Lord.


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Those whose sins you shall forgive, they are forgiven them, and those whose sins you shall retain, they are retained.”


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Therefore, the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I will see in his hands the mark of the nails and place my finger into the place of the nails, and place my hand into his side, I will not believe.”


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And after eight days, again his disciples were within, and Thomas was with them. Jesus arrived, though the doors had been closed, and he stood in their midst and said, “Peace to you.”


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Next, he said to Thomas: “Look at my hands, and place your finger here; and bring your hand close, and place it at my side. And do not choose to be unbelieving, but faithful.”


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Jesus said to him: “You have seen me, Thomas, so you have believed. Blessed are those who have not seen and yet have believed.”


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Jesus also accomplished many other signs in the sight of his disciples. These have not been written in this book.


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But these things have been written, so that you may believe that Jesus is the Christ, the Son of God, and so that, in believing, you may have life in his name.


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After this, Jesus manifested himself again to the disciples at the Sea of Tiberias. And he manifested himself in this way.


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These were together: Simon Peter and Thomas, who is called the Twin, and Nathanael, who was from Cana of Galilee, and the sons of Zebedee, and two others of his disciples.


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Simon Peter said to them, “I am going fishing.” They said to him, “And we are going with you.” And they went and climbed into the ship. And in that night, they caught nothing.


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But when morning arrived, Jesus stood on the shore. Yet the disciples did not realize that it was Jesus.


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He said to them, “Cast the net to the right side of the ship, and you will find some.” Therefore, they cast it out, and then they were not able to draw it in, because of the multitude of fish.


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Therefore, the disciple whom Jesus loved said to Peter, “It is the Lord.” Simon Peter, when he had heard that it was the Lord, wrapped his tunic around himself, (for he was naked) and he cast himself into the sea.


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Then the other disciples arrived in a boat, (for they were not far from the land, only about two hundred cubits) dragging the net with the fish.


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Then, when they climbed down to the land they saw burning coals prepared, and fish already placed above them, and bread.


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Simon Peter climbed up and drew in the net to land: full of large fish, one hundred and fifty-three of them. And although there were so many, the net was not torn.


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Jesus said to them, “Approach and dine.” And not one of them sitting down to eat dared to ask him, “Who are you?” For they knew that it was the Lord.


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This was now the third time that Jesus was manifested to his disciples, after he had resurrected from the dead.


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Then, when they had dined, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”


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He said to him again: “Simon, son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”


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He said to him a third time, “Simon, son of John, do you love me?” Peter was very grieved that he had asked him a third time, “Do you love me?” And so he said to him: “Lord, you know all things. You know that I love you.” He said to him, “Feed my sheep.


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Amen, amen, I say to you, when you were younger, you girded yourself and walked wherever you wanted. But when you are older, you will extend your hands, and another shall gird you and lead you where you do not want to go.”


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Now he said this to signify by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”


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Peter, turning around, saw the disciple whom Jesus loved following, the one who also had leaned on his chest at supper and said, “Lord, who is it who shall betray you?”


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Therefore, the saying went out among the brothers that this disciple would not die. But Jesus did not say to him that he would not die, but only, “If I want him to remain until I return, what is that to you?”


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This is the same disciple who offers testimony about these things, and who has written these things. And we know that his testimony is true.


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Now there are also many other things that Jesus did, which, if each of these were written down, the world itself, I suppose, would not be able to contain the books that would be written.


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Certainly, O Theophilus, I composed the first discourse about everything that Jesus began to do and to teach,


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instructing the Apostles, whom he had chosen through the Holy Spirit, even until the day on which he was taken up.


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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.


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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.


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For John, indeed, baptized with water, but you shall be baptized with the Holy Spirit, not many days from now.”


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Therefore, those who had assembled together questioned him, saying, “Lord, is this the time when you will restore the kingdom of Israel?”


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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.


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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.”


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And when he had said these things, while they were watching, he was lifted up, and a cloud took him from their sight.


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And while they were watching him going up to heaven, behold, two men stood near them in white vestments.


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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.”


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Then they returned to Jerusalem from the mountain, which is called Olivet, which is next to Jerusalem, within a Sabbath day’s journey.


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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.


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All these were persevering with one accord in prayer with the women, and with Mary, the mother of Jesus, and with his brothers.


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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):


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“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.


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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.


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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.’


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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.’


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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,


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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.”


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And praying, they said: “May you, O Lord, who knows the heart of everyone, reveal which one of these two you have chosen,


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to take a place in this ministry and apostleship, from which Judas prevaricated, so that he might go to his own place.”


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And they cast lots concerning them, and the lot fell upon Matthias. And he was numbered with the eleven Apostles.


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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.


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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.


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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.


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Then all were astonished, and they wondered, saying: “Behold, are not all of these who are speaking Galileans?


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Parthians and Medes and Elamites, and those who inhabit Mesopotamia, Judea and Cappadocia, Pontus and Asia,


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Phrygia and Pamphylia, Egypt and the parts of Libya which are around Cyrene, and new arrivals of the Romans,


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likewise Jews and new converts, Cretans and Arabs: we have heard them speaking in our own languages the mighty deeds of God.”


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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.


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‘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.


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And certainly, upon my men and women servants in those days, I will pour out from my Spirit, and they shall prophesy.


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And I will bestow wonders in heaven above, and signs on earth below: blood and fire and the vapor of smoke.


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The sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord arrives.


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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.


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This man, under the definitive plan and foreknowledge of God, was delivered by the hands of the unjust, afflicted, and put to death.


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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.


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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.


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Because of this, my heart has rejoiced, and my tongue has exulted. Moreover, my flesh shall also rest in hope.


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You have made known to me the ways of life. You will completely fill me with happiness by your presence.’


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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.


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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.


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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.


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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.


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For David did not ascend into heaven. But he himself said: ‘The Lord said to my Lord: Sit at my right hand,


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Therefore, may the entire house of Israel know most certainly that God has made this same Jesus, whom you crucified, both Lord and Christ.”


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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?”


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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.


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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.”


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And then, with very many other words, he testified and he exhorted them, saying, “Save yourselves from this depraved generation.”


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Therefore, those who accepted his discourse were baptized. And about three thousand souls were added on that day.


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Now they were persevering in the doctrine of the Apostles, and in the communion of the breaking of the bread, and in the prayers.


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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.


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They were selling their possessions and belongings, and dividing them to all, just as any of them had need.


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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,


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praising God greatly, and holding favor with all the people. And every day, the Lord increased those who were being saved among them.


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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.


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And this man, when he had seen Peter and John beginning to enter the temple, was begging, so that he might receive alms.


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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.”


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And taking him by the right hand, he lifted him up. And immediately his legs and feet were strengthened.


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And leaping up, he stood and walked around. And he entered with them into the temple, walking and leaping and praising God.


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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.


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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.


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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?


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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.


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Truly, it was the Author of Life whom you put to death, whom God raised from the dead, to whom we are witnesses.


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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.


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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.


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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,


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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.


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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.


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And this shall be: every soul who will not listen to that Prophet shall be exterminated from the people.’


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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.’


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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.”


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But while they were speaking to the people, the priests and the magistrate of the temple and the Sadducees overwhelmed them,


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being grieved that they were teaching the people and announcing in Jesus the resurrection from the dead.


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And they laid hands on them, and they placed them under guard until the next day. For it was now evening.


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And it happened on the next day that their leaders and elders and scribes gathered together in Jerusalem,


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including Annas, the high priest, and Caiaphas, and John and Alexander, and as many as were of the priestly family.


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And stationing them in the middle, they questioned them: “By what power, or in whose name, have you done this?”


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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.


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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.”


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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.


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Also, seeing the man who had been cured standing with them, they were unable to say anything to contradict them.


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But they ordered them to withdraw outside, away from the council, and they conferred among themselves,


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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.


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But lest it spread further among the people, let us threaten them not to speak anymore in this name to any man.”


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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.


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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.


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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.


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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,


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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?


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The kings of the earth have stood up, and the leaders have joined together as one, against the Lord and against his Christ.’


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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


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And now, O Lord, look upon their threats, and grant to your servants that they may speak your word with all confidence,


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by extending your hand in cures and signs and miracles, to be done through the name of your holy Son, Jesus.”


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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.


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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.


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And with great power, the Apostles were rendering testimony to the Resurrection of Jesus Christ our Lord. And great grace was in them all.


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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,


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and were placing it before the feet of the Apostles. Then it was divided to each one, just as he had need.


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Now Joseph, who the Apostles surnamed Barnabas (which is translated as ‘son of consolation’), who was a Levite of Cyprian descent,


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since he had land, he sold it, and he brought the proceeds and placed these at the feet of the Apostles.


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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.


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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?


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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!”


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Then Ananias, upon hearing these words, fell down and expired. And a great fear overwhelmed all who heard of it.


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And Peter said to her, “Tell me, woman, if you sold the field for this amount?” And she said, “Yes, for that amount.”


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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!”


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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.


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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.


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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.


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But a multitude also hurried to Jerusalem from the neighboring cities, carrying the sick and those troubled by unclean spirits, who were all healed.


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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.


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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.


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But when the attendants had arrived, and, upon opening the prison, had not found them, they returned and reported to them,


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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.”


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Then, when the magistrate of the temple and the chief priests heard these words, they were uncertain about them, as to what should happen.


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But someone arrived and reported to them, “Behold, the men whom you placed in prison are in the temple, standing and teaching the people.”


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Then the magistrate, with the attendants, went and brought them without force. For they were afraid of the people, lest they be stoned.


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And when they had brought them, they stood them before the council. And the high priest questioned them,


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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.”


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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.


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And we are witnesses of these things, with the Holy Spirit, whom God has given to all who are obedient to him.”


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When they had heard these things, they were deeply wounded, and they were planning to put them to death.


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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.


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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.


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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.


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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.


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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.


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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.


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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.


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And every day, in the temple and among the houses, they did not cease to teach and to evangelize Christ Jesus.


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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.


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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.


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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.


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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.


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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.


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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.


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Then they suborned men who were to claim that they had heard him speaking words of blasphemy against Moses and against God.


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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.


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And they set up false witnesses, who said: “This man does not cease to speak words against the holy place and the law.


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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.”


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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.


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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.


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And God said to him, ‘Depart from your country and from your kindred, and go into the land that I will show to you.’


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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.


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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.


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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.


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‘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.’


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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.


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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.


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Then a famine occurred in all of Egypt and Canaan, and a great tribulation. And our fathers did not find food.


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And on the second occasion, Joseph was recognized by his brothers, and his ancestry was made manifest to Pharaoh.


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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.


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And when the time of the Promise that God had revealed to Abraham drew near, the people increased and were multiplied in Egypt,


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This one, encompassing our kindred, afflicted our fathers, so that they would expose their infants, lest they be kept alive.


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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.


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Then, having been abandoned, the daughter of Pharaoh took him in, and she raised him as her own son.


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And Moses was instructed in all the wisdom of the Egyptians. And he was mighty in his words and in his deeds.


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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.


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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.


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Now he supposed that his brothers would understand that God would grant them salvation through his hand. But they did not understand it.


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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?’


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But he who was causing the injury to his neighbor rejected him, saying: ‘Who has appointed you as leader and judge over us?


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Then, at this word, Moses fled. And he became a foreigner in the land of Midian, where he produced two sons.


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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.


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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:


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‘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.


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But the Lord said to him: ‘Loosen the shoes from your feet. For the place in which you stand is holy ground.


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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.’


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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.


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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.


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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.’


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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.


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It is he whom our fathers were not willing to obey. Instead, they rejected him, and in their hearts they turned away toward Egypt,


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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.’


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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.


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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?


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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.’


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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.


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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,


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‘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?


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Stiff-necked and uncircumcised in heart and ears, you ever resist the Holy Spirit. Just as your fathers did, so also do you do.


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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.


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Then, upon hearing these things, they were deeply wounded in their hearts, and they gnashed their teeth at him.


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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.”


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Then they, crying out with a loud voice, blocked their ears and, with one accord, rushed violently toward him.


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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.


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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.


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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.


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Then Saul was laying waste to the Church by entering throughout the houses, and dragging away men and women, and committing them to prison.


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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.


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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.


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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.”


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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.


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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.


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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.


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For he had not yet come to any among them, since they were only baptized in the name of the Lord Jesus.


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But when Simon had seen that, by the imposition of the hands of the Apostles, the Holy Spirit was given, he offered them money,


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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:


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“Let your money be with you in perdition, for you have supposed that a gift of God might be possessed by money.


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There is no part or place for you in this matter. For your heart is not upright in the sight of God.


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And so, repent from this, your wickedness, and beg God, so that perhaps this plan of your heart might be forgiven you.


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Then Simon responded by saying, “Pray for me to the Lord, so that nothing of what you have said may happen to me.”


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And indeed, after testifying and speaking the Word of the Lord, they returned to Jerusalem, and they evangelized the many regions of the Samaritans.


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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.”


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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.


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And Philip, hurrying, heard him reading from the prophet Isaiah, and he said, “Do you think that you understand what you are reading?”


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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.


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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.


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He endured his judgment with humility. Who of his generation shall describe how his life was taken away from the earth?”


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Then the eunuch responded to Philip, saying: “I beg you, about whom is the prophet saying this? About himself, or about someone else?”


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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?”


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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.”


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And he ordered the chariot to stand still. And both Philip and the eunuch descended into the water. And he baptized him.


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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.


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Now Philip was found in Azotus. And continuing on, he evangelized all the cities, until he arrived in Caesarea.


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Now Saul, still breathing threats and beatings against the disciples of the Lord, went to the high priest,


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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.


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And as he made the journey, it happened that he was approaching Damascus. And suddenly, a light from heaven shone around him.


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And falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting me?”


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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.”


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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.


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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.


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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.”


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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.”


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(And Paul saw a man named Ananias entering and imposing hands upon him, so that he might receive his sight.)


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But Ananias responded: “Lord, I have heard from many about this man, how much harm he has done to your saints in Jerusalem.


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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.


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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.”


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And immediately, it was as if scales had fallen from his eyes, and he received his sight. And rising up, he was baptized.


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And when he had taken a meal, he was strengthened. Now he was with the disciples who were at Damascus for some days.


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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?”


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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.


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And when many days were completed, the Jews took counsel as one, so that they might put him to death.


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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.


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But the disciples, taking him away by night, sent him over the wall by letting him down in a basket.


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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.


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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.


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And he was with them, entering and departing Jerusalem, and acting faithfully in the name of the Lord.


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He also was speaking with the Gentiles and disputing with the Greeks. But they were seeking to kill him.


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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.


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Then it happened that Peter, as he traveled around everywhere, came to the saints who were living at Lydda.


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But he found there a certain man, named Aeneas, who was a paralytic, who had lain in bed for eight years.


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And Peter said to him: “Aeneas, the Lord Jesus Christ heals you. Rise up and arrange your bed.” And immediately he rose up.


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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.


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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.


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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.”


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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.


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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.


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And offering her his hand, he lifted her up. And when he had called in the saints and the widows, he presented her alive.


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Now there was a certain man in Caesarea, named Cornelius, a centurion of the cohort which is called Italian,


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a devout man, fearing God with all his house, giving many alms to the people, and praying to God continually.


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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!”


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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.


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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.”


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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.


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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.


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And since he was hungry, he wanted to enjoy some food. Then, as they were preparing it, an ecstasy of mind fell over him.


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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,


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on which were all four-footed beasts, and the crawling things of the earth and the flying things of the air.


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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.


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And when they had called out, they asked if Simon, who is surnamed Peter, was a guest in that place.


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Then Peter, descending to the men, said: “Behold, I am the one whom you seek. What is the reason for which you have arrived?”


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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.”


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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.


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And on the next day, he entered Caesarea. And truly, Cornelius was waiting for them, having called together his family and closest friends.


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And it happened that, when Peter had entered, Cornelius went to meet him. And falling before his feet, he reverenced.


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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.


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Because of this and without doubt, I came when summoned. Therefore, I ask you, for what reason have you summoned me?”


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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:


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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.’


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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.”


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Then, Peter, opening his mouth, said: “I have concluded in truth that God is not a respecter of persons.


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God sent the Word to the sons of Israel, announcing the peace through Jesus Christ, for he is the Lord of all.


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You know that the Word has been made known throughout all Judea. For beginning from Galilee, after the baptism which John preached,


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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.


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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.


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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.


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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.


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To him all the Prophets offer testimony that through his name all who believe in him receive the remission of sins.”


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While Peter was still speaking these words, the Holy Spirit fell over all of those who were listening to the Word.


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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.


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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?”


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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.


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Now the Apostles and brothers who were in Judea heard that the Gentiles had also received the Word of God.


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“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.


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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.


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Then the voice responded a second time from heaven, ‘What God has cleansed, you shall not call common.’


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And behold, immediately there were three men standing near the house where I was, having been sent to me from Caesarea.


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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.


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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.


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And when I had begun to speak, the Holy Spirit fell upon them, just as upon us also, in the beginning.


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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.’


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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?”


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Having heard these things, they were silent. And they glorified God, saying: “So has God also given to the Gentiles repentance unto life.”


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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.


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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.


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Now the news came to the ears of the Church at Jerusalem about these things, and they sent Barnabas as far as Antioch.


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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.


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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.


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Then Barnabas set out for Tarsus, so that he might seek Saul. And when he had found him, he brought him to Antioch.


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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.


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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.


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Then the disciples declared, according to what each one possessed, what they would offer to be sent to the brothers living in Judea.


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And seeing that it pleased the Jews, he set out next to apprehend Peter also. Now it was the days of Unleavened Bread.


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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.


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And so Peter was detained in prison. But prayers were being made without ceasing, by the Church, to God on his behalf.


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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.


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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.


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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.”


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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.


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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.


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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.”


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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.


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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.


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But they said to her, “You are crazy.” But she reaffirmed that this was so. Then they were saying, “It is his angel.”


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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.


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Then, when daylight came, there was no small commotion among the soldiers, as to what had happened concerning Peter.


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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.


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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.


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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.


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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.


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Then Barnabas and Saul, having completed the ministry, returned from Jerusalem, bringing with them John, who was surnamed Mark.


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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.


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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.”


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And having been sent by the Holy Spirit, they went to Seleucia. And from there they sailed to Cyprus.


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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.


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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.


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And he was with the proconsul, Sergius Paulus, a prudent man. This man, summoning Barnabas and Saul, wanted to hear the Word of God.


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But Elymas the magician (for so his name is translated) stood against them, seeking to turn the proconsul away from the Faith.


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Then Saul, who is also called Paul, having been filled with the Holy Spirit, looked intently at him,


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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!


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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.


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Then the proconsul, when he had seen what was done, believed, being in wonder over the doctrine of the Lord.


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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.


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Yet truly, they, traveling on from Perga, arrived at Antioch in Pisidia. And upon entering the synagogue on the Sabbath day, they sat down.


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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.”


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Then Paul, rising up and motioning for silence with his hand, said: “Men of Israel and you who fear God, listen closely.


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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.


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after about four hundred and fifty years. And after these things, he gave them judges, even until the prophet Samuel.


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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.


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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.’


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John was preaching, before the face of his advent, a baptism of repentance to all the people of Israel.


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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.’


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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.


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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.


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And although they found no case for death against him, they petitioned Pilate, so that they might put him to death.


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And when they had fulfilled everything that had been written about him, taking him down from the tree, they placed him in a tomb.


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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.


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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.’


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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.’


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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.


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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.


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‘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.’ ”


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Then, as they were departing, they asked them if, on the following Sabbath, they might speak these words to them.


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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.


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Then the Jews, seeing the crowds, were filled with envy, and they, blaspheming, contradicted the things that were being said by Paul.


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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.


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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.’ ”


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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.


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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.


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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.


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Yet truly, the Jews who were unbelieving had incited and enflamed the souls of the Gentiles against the brothers.


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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.


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Then the multitude of the city was divided. And certainly, some were with the Jews, yet truly others were with the Apostles.


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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,


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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.


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And a certain man was sitting at Lystra, disabled in his feet, lame from his mother’s womb, who had never walked.


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This man heard Paul speaking. And Paul, gazing at him intently, and perceiving that he had faith, so that he might be healed,


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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!”


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And they called Barnabas, ‘Jupiter,’ yet truly they called Paul, ‘Mercury,’ because he was the lead speaker.


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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.


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And as soon as the Apostles, Barnabas and Paul, had heard this, tearing their tunics, they leapt into the crowd, crying out


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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.


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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.”


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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.


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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.


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And when they had evangelized that city, and had taught many, they returned again to Lystra and to Iconium and to Antioch,


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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.


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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.


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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.


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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.


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And certain ones, descending from Judea, were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”


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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.


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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.


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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.


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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.”


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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.


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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?


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But by the grace of the Lord Jesus Christ, we believe in order to be saved, in the same manner also as them.”


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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.


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Simon has explained in what manner God first visited, so as to take from the Gentiles a people to his name.


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‘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,


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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.’


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Because of this, I judge that those who were converted to God from among the Gentiles are not to be disturbed,


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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.


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For Moses, from ancient times, has had in each city those who preach him in the synagogues, where he is read on every Sabbath.”


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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,


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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.


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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,


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it pleased us, being assembled as one, to choose men and to send them to you, with our most beloved Barnabas and Paul:


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Therefore, we have sent Judas and Silas, who themselves also will, with the spoken word, reaffirm to you the same things.


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For it has seemed good to the Holy Spirit and to us to impose no further burden upon you, other than these necessary things:


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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.”


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And so, having been dismissed, they went down to Antioch. And gathering the multitude together, they delivered the epistle.


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But Judas and Silas, being also prophets themselves, consoled the brothers with many words, and they were strengthened.


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Then, after spending some more time there, they were dismissed with peace, by the brothers, to those who had sent them.


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And Paul and Barnabas remained at Antioch, with many others, teaching and evangelizing the Word of the Lord.


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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.”


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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.


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And there occurred a dissension, to such an extent that they departed from one another. And Barnabas, indeed taking Mark, sailed to Cyprus.


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And he traveled through Syria and Cilicia, confirming the Churches, instructing them to keep the precepts of the Apostles and the elders.


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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.


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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.


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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.


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And certainly, the Churches were being strengthened in faith and were increasing in number every day.


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Then, while crossing through Phrygia and the region of Galatia, they were prevented by the Holy Spirit from speaking the Word in Asia.


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But when they had arrived in Mysia, they attempted to go into Bithynia, but the Spirit of Jesus would not permit them.


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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!”


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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.


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And sailing from Troas, taking a direct path, we arrived at Samothrace, and on the following day, at Neapolis,


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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.


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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.


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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.


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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.


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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.


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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!”


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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.


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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.


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And presenting them to the magistrates, they said: “These men are disturbing our city, since they are Jews.


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And they are announcing a way which is not lawful for us to accept or to observe, since we are Romans.”


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And the people rushed together against them. And the magistrates, tearing their tunics, ordered them to be beaten with staffs.


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And when they had inflicted many scourges on them, they cast them into prison, instructing the guard to watch them diligently.


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And since he had received this kind of order, he cast them into the interior prison cell, and he restricted their feet with stocks.


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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.


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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.


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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.


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And he, taking them in the same hour of the night, washed their scourges. And he was baptized, and next his entire household.


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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.


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But the prison guard reported these words to Paul: “The magistrates have sent to have you released. Now therefore, depart. Go in peace.”


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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,


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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.


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And arriving, they pleaded with them, and leading them out, they begged them to depart from the city.


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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.


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Now when they had walked through Amphipolis and Apollonia, they arrived at Thessalonica, where there was a synagogue of the Jews.


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Then Paul, according to custom, entered to them. And for three Sabbaths he disputed with them about the Scriptures,


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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.”


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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.


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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.


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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,


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and Jason has received them. And all these men act contrary to the decrees of Caesar, saying that there is another king, Jesus.”


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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.


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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.


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And indeed, many believed among them, as well as not a few among the honorable Gentile men and women.


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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.


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And then the brothers quickly sent Paul away, so that he might travel by sea. But Silas and Timothy remained there.


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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.


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Now while Paul waited for them at Athens, his spirit was stirred up within him, seeing the city given over to idolatry.


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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.


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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.


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And apprehending him, they brought him to the Areopagus, saying: “Are we able to know what this new doctrine is, about which you speak?


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(Now all the Athenians, and arriving visitors, were occupying themselves with nothing other than speaking or hearing various new ideas.)


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But Paul, standing in the middle of the Areopagus, said: “Men of Athens, I perceive that in all things you are rather superstitious.


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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:


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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.


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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.


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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,


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so as to seek God, if perhaps they may consider him or find him, though he is not far from each one of us.


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‘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.’


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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.


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And indeed, God, having looked down to see the ignorance of these times, has now announced to men that everyone everywhere should do penance.


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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.”


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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.”


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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.


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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.


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And because he was of the same trade, he lodged with them and was working. (Now they were tentmakers by trade.)


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And he was arguing in the synagogue on every Sabbath, introducing the name of the Lord Jesus. And he was persuading Jews and Greeks.


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And when Silas and Timothy had arrived from Macedonia, Paul stood firm in the Word, testifying to the Jews that Jesus is the Christ.


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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.”


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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.


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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.


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Then the Lord said to Paul, through a vision in the night: “Do not be afraid. Instead, speak out and do not be silent.


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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.”


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But when Gallio was proconsul of Achaia, the Jews rose up with one accord against Paul. And they brought him to the tribunal,


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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.


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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.”


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But they, apprehending Sosthenes, a leader of the synagogue, beat him in front of the tribunal. And Gallio showed no concern for these things.


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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.


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And he arrived at Ephesus, and he left them behind there. Yet truly, he himself, entering into the synagogue, was disputing with the Jews.


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Instead, saying goodbye and telling them, “I will return to you again, God willing,” he set out from Ephesus.


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And after going down to Caesarea, he went up to Jerusalem, and he greeted the Church there, and then he descended to Antioch.


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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.


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Now a certain Jew named Apollo, born at Alexandria, an eloquent man who was powerful with the Scriptures, arrived at Ephesus.


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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.


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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.


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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.


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For he was vehemently and publicly reproving the Jews, by revealing through the Scriptures that Jesus is the Christ.


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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.


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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.”


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Yet truly, he said, “Then with what have you been baptized?” And they said, “With the baptism of John.”


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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.”


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And when Paul had imposed his hands on them, the Holy Spirit came over them. And they were speaking in tongues and prophesying.


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Then, upon entering the synagogue, he was speaking faithfully for three months, disputing and persuading them about the kingdom of God.


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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.


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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.


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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.


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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.”


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And there were certain Jews, the seven sons of Sceva, leaders among the priests, who were acting in this way.


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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.


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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.


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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.


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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.”


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But sending two of those who were ministering to him, Timothy and Erastus, into Macedonia, he himself remained for a time in Asia.


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For a certain man named Demetrius, a silversmith making silver shrines for Diana, was providing no small profit to craftsmen.


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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.


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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.’


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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.”


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Upon hearing this, they were filled with anger, and they cried out, saying, “Great is Diana of the Ephesians!”


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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 amphitheatre.


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And some of the leaders from Asia, who were his friends, also sent to him, requesting that he not present himself in the amphitheatre.


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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.


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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.


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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!”


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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?


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Therefore, since these things are not able to be contradicted, it is necessary for you to be calm and to do nothing rash.


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For you have brought forward these men, who are neither sacrilegious nor blasphemers against your goddess.


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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.


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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.


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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.


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And when he had walked through those areas and had exhorted them with many sermons, he went into Greece.


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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.


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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.


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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.


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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.


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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.


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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.”


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And so, going up, and breaking bread, and eating, and having spoken well on until daylight, he then set out.


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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.


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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.


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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.


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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:


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serving the Lord, with all humility and despite the tears and trials which befell me from the treacheries of the Jews,


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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,


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And now, behold, being obliged in spirit, I am going to Jerusalem, not knowing what will happen to me there,


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except that the Holy Spirit, throughout every city, has cautioned me, saying that chains and tribulations await me at Jerusalem.


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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.


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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.


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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.


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And from among yourselves, men will rise up, speaking perverse things in order to entice disciples after them.


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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.


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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.


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as you yourselves know. For that which was needed by me and by those who are with me, these hands have provided.


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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.’ ”


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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.


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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.


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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.


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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.


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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.


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And when we had said farewell to one another, we climbed aboard the ship. And they returned to their own.


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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.


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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.


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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.”


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And when we had heard this, both we and those who were from that place begged him not to go up to Jerusalem.


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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.”


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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.


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And when he had greeted them, he explained each thing that God had accomplished among the Gentiles through his ministry.


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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.


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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.


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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.


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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.”


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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.


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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:


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“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.”


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(For they had seen Trophimus, an Ephesian, in the city with him, and they supposed that Paul had brought him into the temple.)


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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.


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Then, as they were seeking to kill him, it was reported to the tribune of the cohort: “All Jerusalem is in confusion.”


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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.


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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.


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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.


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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.


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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?


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So then, are you not that Egyptian who before these days incited a rebellion and led out into the desert four thousand murderous men?”


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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.”


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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:


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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.


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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.


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But it happened that, as I was traveling and was approaching Damascus at midday, suddenly from heaven a great light shone around me.


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And I responded, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’


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And those who were with me, indeed, saw the light, but they did not hear the voice of him who was speaking with me.


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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.’


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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.


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Then a certain Ananias, a man in accord with the law, having the testimony of all the Jews who were living there,


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drawing near to me and standing close by, said to me, ‘Brother Saul, see!’ And in that same hour, I looked upon him.


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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.


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And now, why do you delay? Rise up, and be baptized, and wash away your sins, by invoking his name.’


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Then it happened that, when I returned to Jerusalem and was praying in the temple, a mental stupor came over me,


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and I saw him saying to me: ‘Hurry! Depart quickly from Jerusalem! For they will not accept your testimony about me.’


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And I said: ‘Lord, they know that I am beating and enclosing in prison, throughout every synagogue, those who have believed in you.


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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.’


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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!”


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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.


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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?”


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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.”


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And the tribune responded, “I obtained this citizenship at great cost.” And Paul said, “But I was born to it.”


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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.


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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.


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Then Paul, gazing intently at the council, said, “Noble brothers, I have spoken with all good conscience before God, even to this present day.”


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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?”


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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.’ ”


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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.”


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And when he had said this, a dissension occurred between the Pharisees and the Sadducees. And the multitude was divided.


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For the Sadducees claim that there is no resurrection, and neither angels, nor spirits. But the Pharisees confess both of these.


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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?”


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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.


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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.”


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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.


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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.


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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.”


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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.


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And Paul, calling to him one of the centurions, said: “Lead this young man to the tribune. For he has something to tell him.”


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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.”


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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?”


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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.


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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.”


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And then the tribune dismissed the young man, instructing him not to tell anyone that he had made known these things to him.


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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.


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And prepare beasts of burden to carry Paul, so that they may lead him safely to Felix, the governor.”


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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:


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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.


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And I discovered him to be accused about questions of their law. Yet truly, nothing deserving of death or imprisonment was within the accusation.


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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.”


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And when they had arrived at Caesarea and had delivered the letter to the governor, they also presented Paul before him.


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And when he had read it and had asked which province he was from, realizing that he was from Cilicia, he said:


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“I will hear you, when your accusers have arrived.” And he ordered him to be kept in the praetorium of Herod.


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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.


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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,


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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.


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And he has even been attempting to violate the temple. And having apprehended him, we wanted him to be judged according to our law.


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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.”


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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.


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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.


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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,


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having a hope in God, which these others themselves also expect, that there will be a future resurrection of the just and the unjust.


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And in this, I myself always strive to have a conscience that is lacking in any offence toward God and toward men.


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But certain Jews out of Asia are the ones who should have appeared before you to accuse me, if they have anything against me.


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Or let these ones here say if they have found in me any iniquity, while standing before the council.


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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.”


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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.”


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And he ordered a centurion to guard him, and to take rest, and not to prohibit any of his own from ministering to him.


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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.


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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.”


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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.


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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.


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And so, when Festus had arrived in the province, after three days, he ascended to Jerusalem from Caesarea.


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And the leaders of the priests, and those first among the Jews, went to him against Paul. And they were petitioning him,


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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.


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“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.”


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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.


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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.


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Paul offered this defense: “Neither against the law of the Jews, nor against the temple, nor against Caesar, have I offended in any matter.”


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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?”


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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.


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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.”


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Then Festus, having spoken with the council, responded: “You have appealed to Caesar, to Caesar you shall go.”


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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.


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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.


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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.


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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.


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But when the accusers had stood up, they did not present any accusation about him from which I would suspect evil.


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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.


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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.


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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.”


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Then Agrippa said to Festus: “I myself also want to hear the man.” “Tomorrow,” he said, “you shall hear him.”


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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.


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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.


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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.


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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.


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For it seems to me unreasonable to send a prisoner and not to indicate the accusations set against him.”


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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.


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“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,


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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.


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And certainly, all the Jews know about my life from my youth, which had its beginning among my own people in Jerusalem.


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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.


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And now, it is in the hope of the Promise which was made by God to our fathers that I stand subject to judgment.


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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.


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And certainly, I myself formerly considered that I ought to act in many ways which are contrary to the name of Jesus the Nazarene.


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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.


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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.


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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.


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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.’


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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:


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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.’


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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.


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It was for this reason that the Jews, having apprehended me when I was in the temple, attempted to kill me.


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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:


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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.”


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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.”


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And Paul said: “I am not insane, most excellent Festus, but rather I am speaking words of truth and sobriety.


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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.


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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.”


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And when they had withdrawn, they were speaking among themselves, saying, “This man has done nothing worthy of death, nor of imprisonment.”


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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.


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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.


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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.


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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.


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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.


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Then, after much time had passed, and since sailing would no longer be prudent because the Fast Day had now passed, Paul consoled them,


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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.”


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But the centurion put more trust in the captain and the navigator of the ship, than in the things being said by Paul.


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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.


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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.


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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.


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Then, being forced along a certain island, which is called the Tail, we were barely able to hold on to the ship’s lifeboat.


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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.


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Then, since we were being tossed about strongly by the tempest, on the following day, they threw the heavy items overboard.


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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.


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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.


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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.


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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.’


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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.


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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.


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And upon dropping a weight, they found a depth of twenty paces. And some distance from there, they found a depth of fifteen paces.


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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.


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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.


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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.”


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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.


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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.”


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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.


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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.


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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.


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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.


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Then the soldiers were in agreement that they should kill the prisoners, lest anyone, after escaping by swimming, might flee.


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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.


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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.


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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.


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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.


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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.”


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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.


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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.


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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.


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And then they also presented us with many honors. And when we were ready to set sail, they gave us whatever we needed.


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And so, after three months, we sailed in a ship from Alexandria, whose name was ‘the Castors,’ and which had wintered at the island.


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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.


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There, after locating the brothers, we were asked to remain with them for seven days. And then we went on to Rome.


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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.


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And when we had arrived at Rome, Paul was given permission to stay by himself, with a soldier to guard him.


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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.


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And after they held a hearing about me, they would have released me, because there was no case for death against me.


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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.


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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.”


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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.


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But we are asking to hear your opinions from you, for concerning this sect, we know that it is being spoken against everywhere.”


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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.


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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,


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saying: ‘Go to this people and say to them: Hearing, you shall hear and not understand, and seeing, you shall see and not perceive.


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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.’


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Therefore, let it be known to you, that this salvation of God has been sent to the Gentiles, and they shall listen to it.”


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And when he had said these things, the Jews went away from him, though they still had many questions among themselves.


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Then he remained for two whole years in his own rented lodgings. And he received all who went in to him,


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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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the Son of God, who was predestined in virtue according to the Spirit of sanctification from the resurrection of the dead, our Lord Jesus Christ,


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through whom we have received grace and Apostleship, for the sake of his name, for the obedience of faith among all the Gentiles,


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To all who are at Rome, the beloved of God, called as saints. Grace to you, and peace, from God our Father and from the Lord Jesus Christ.


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Certainly, I give thanks to my God, through Jesus Christ, first for all of you, because your faith is being announced throughout the entire world.


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For God is my witness, whom I serve in my spirit by the Gospel of his Son, that without ceasing I have kept a remembrance of you


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always in my prayers, pleading that in some way, at some time, I may have a prosperous journey, within the will of God, to come to you.


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But I want you to know, brothers, that I have often intended to come to you, (though I have been hindered even to the present time) so that I might obtain some fruit among you also, just as also among the other Gentiles.


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For I am not ashamed of the Gospel. For it is the power of God unto salvation for all believers, the Jew first, and the Greek.


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For the justice of God is revealed within it, by faith unto faith, just as it was written: “For the just one lives by faith.”


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For the wrath of God is revealed from heaven over every impiety and injustice among those men who fend off the truth of God with injustice.


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For unseen things about him have been made conspicuous, since the creation of the world, being understood by the things that were made; likewise his everlasting virtue and divinity, so much so that they have no excuse.


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For although they had known God, they did not glorify God, nor give thanks. Instead, they became weakened in their thoughts, and their foolish heart was obscured.


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And they exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of flying things, and of four-legged beasts, and of serpents.


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For this reason, God handed them over to the desires of their own heart for impurity, so that they afflicted their own bodies with indignities among themselves.


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And they exchanged the truth of God for a lie. And they worshipped and served the creature, rather than the Creator, who is blessed for all eternity. Amen.


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Because of this, God handed them over to shameful passions. For example, their females have exchanged the natural use of the body for a use which is against nature.


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And similarly, the males also, abandoning the natural use of females, have burned in their desires for one another: males doing with males what is disgraceful, and receiving within themselves the recompense that necessarily results from their error.


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And since they did not prove to have God by knowledge, God handed them over to a morally depraved way of thinking, so that they might do those things which are not fitting:


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having been completely filled with all iniquity, malice, fornication, avarice, wickedness; full of envy, murder, contention, deceit, malice, gossiping;


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slanderous, hateful toward God, abusive, arrogant, self-exalting, devisers of evil, disobedient to parents,


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And these, though they had known the justice of God, did not understand that those who act in such a manner are deserving of death, and not only those who do these things, but also those who consent to what is done.


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For this reason, O man, each one of you who judges is inexcusable. For by that which you judge another, you condemn yourself. For you do the same things that you judge.


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But, O man, when you judge those who do such things as you yourself also do, do you think that you will escape the judgment of God?


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Or do you despise the riches of his goodness and patience and forbearance? Do you not know that the kindness of God is calling you to repentance?


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But in accord with your hard and impenitent heart, you store up wrath for yourself, unto the day of wrath and of revelation by the just judgment of God.


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To those who, in accord with patient good works, seek glory and honor and incorruption, certainly, he will render eternal life.


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But to those who are contentious and who do not acquiesce to the truth, but instead trust in iniquity, he will render wrath and indignation.


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Tribulation and anguish are upon every soul of man that works evil: the Jew first, and also the Greek.


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For whoever had sinned without the law, will perish without the law. And whoever had sinned in the law, will be judged by the law.


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For it is not the hearers of the law who are just before God, but rather it is the doers of the law who shall be justified.


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For when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto themselves.


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For they reveal the work of the law written in their hearts, while their conscience renders testimony about them, and their thoughts within themselves also accuse or even defend them,


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unto the day when God shall judge the hidden things of men, through Jesus Christ, according to my Gospel.


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and you have known his will, and you demonstrate the more useful things, having been instructed by the law:


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you become confident within yourself that you are a guide to the blind, a light to those who are in darkness,


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an instructor to the foolish, a teacher to children, because you have a type of knowledge and truth in the law.


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As a result, you teach others, but you do not teach yourself. You preach that men should not steal, but you yourself steal.


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(For because of you the name of God is being blasphemed among the Gentiles, just as it was written.)


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Certainly, circumcision is beneficial, if you observe the law. But if you are a betrayer of the law, your circumcision becomes uncircumcision.


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And so, if the uncircumcised keep the justices of the law, shall not this lack of circumcision be counted as circumcision?


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And that which is by nature uncircumcised, if it fulfills the law, should it not judge you, who by the letter and by circumcision are a betrayer of the law?


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For a Jew is not he who seems so outwardly. Neither is circumcision that which seems so outwardly, in the flesh.


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But a Jew is he who is so inwardly. And circumcision of the heart is in the spirit, not in the letter. For its praise is not of men, but of God.


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But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so!


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For God is truthful, but every man is deceitful; just as it was written: “Therefore, you are justified in your words, and you will prevail when you give judgment.”


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But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?


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For if the truth of God has abounded, through my falseness, unto his glory, why should I still be judged as such a sinner?


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And should we not do evil, so that good may result? For so we have been slandered, and so some have claimed we said; their condemnation is just.


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What is next? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be under sin,


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Their throat is an open sepulcher. With their tongues, they have been acting deceitfully. The venom of asps is under their lips.


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But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject to God.


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For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law.


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But now, without the law, the justice of God, to which the law and the prophets have testified, has been made manifest.


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And the justice of God, though the faith of Jesus Christ, is in all those and over all those who believe in him. For there is no distinction.


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whom God has offered as a propitiation, through faith in his blood, to reveal his justice for the remission of the former offenses,


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and by the forbearance of God, to reveal his justice in this time, so that he himself might be both the Just One and the Justifier of anyone who is of the faith of Jesus Christ.


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So then, where is your self-exaltation? It is excluded. Through what law? That of works? No, but rather through the law of faith.


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Are we then destroying the law through faith? Let it not be so! Instead, we are making the law stand.


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Yet truly, for he who does not work, but who believes in him who justifies the impious, his faith is reputed unto justice, according to the purpose of the grace of God.


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Does this blessedness, then, remain only in the circumcised, or is it even in the uncircumcised? For we say that faith was reputed to Abraham unto justice.


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But then how was it reputed? In circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.


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For he received the sign of circumcision as a symbol of the justice of that faith which exists apart from circumcision, so that he might be the father of all those who believe while uncircumcised, so that it might also be reputed to them unto justice,


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and he might be the father of circumcision, not only for those who are of circumcision, but even for those who follow the footsteps of that faith which is in the uncircumcision of our father Abraham.


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For the Promise to Abraham, and to his posterity, that he would inherit the world, was not through the law, but through the justice of faith.


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For if those who are of the law are the heirs, then faith becomes empty and the Promise is abolished.


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Because of this, it is from faith according to grace that the Promise is ensured for all posterity, not only for those who are of the law, but also for those who are of the faith of Abraham, who is the father of us all before God,


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in whom he believed, who revives the dead and who calls those things that do not exist into existence. For it is written: “I have established you as the father of many nations.”


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And he believed, with a hope beyond hope, so that he might become the father of many nations, according to what was said to him: “Thus shall your posterity shall be.”


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And he was not weakened in faith, nor did he consider his own body to be dead (though he was then almost one hundred years old), nor the womb of Sarah to be dead.


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And then, in the Promise of God, he did not hesitate out of distrust, but instead he was strengthened in faith, giving glory to God,


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but also for our sake. For the same shall be reputed to us, if we believe in him who raised up our Lord Jesus Christ from the dead,


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Therefore, having been justified by faith, let us be at peace with God, through our Lord Jesus Christ.


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For through him we also have access by faith to this grace, in which we stand firm, and to glory, in the hope of the glory of the sons of God.


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And not only that, but we also find glory in tribulation, knowing that tribulation exercises patience,


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but hope is not unfounded, because the love of God is poured forth in our hearts through the Holy Spirit, who has been given to us.


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Now someone might barely be willing to die for the sake of justice, for example, perhaps someone might dare to die for the sake of a good man.


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Christ died for us. Therefore, having been justified now by his blood, all the more so shall we be saved from wrath through him.


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For if we were reconciled to God through the death of his Son, while we were still enemies, all the more so, having been reconciled, shall we be saved by his life.


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And not only that, but we also glory in God through our Lord Jesus Christ, through whom we have now received reconciliation.


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Therefore, just as through one man sin entered into this world, and through sin, death; so also death was transferred to all men, to all who have sinned.


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Yet death reigned from Adam until Moses, even in those who have not sinned, in the likeness of the transgression of Adam, who is a figure of him who was to come.


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But the gift is not entirely like the offense. For though by the offense of one, many died, yet much more so, by the grace of one man, Jesus Christ, has the grace and gift of God abounded to many.


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And the sin through one is not entirely like the gift. For certainly, the judgment of one was unto condemnation, but the grace toward many offenses is unto justification.


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For though, by the one offense, death reigned through one, yet so much more so shall those who receive an abundance of grace, both of the gift and of justice, reign in life through the one Jesus Christ.


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Therefore, just as through the offense of one, all men fell under condemnation, so also through the justice of one, all men fall under justification unto life.


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For, just as through the disobedience of one man, many were established as sinners, so also through the obedience of one man, many shall be established as just.


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Now the law entered in such a way that offenses would abound. But where offenses were abundant, grace was superabundant.


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So then, just as sin has reigned unto death, so also may grace reign through justice unto eternal life, through Jesus Christ our Lord.


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Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?


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For through baptism we have been buried with him into death, so that, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.


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For if we have been planted together, in the likeness of his death, so shall we also be, in the likeness of his resurrection.


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For we know this: that our former selves have been crucified together with him, so that the body which is of sin may be destroyed, and moreover, so that we may no longer serve sin.


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For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.


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And so, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.


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Nor should you offer the parts of your body as instruments of iniquity for sin. Instead, offer yourselves to God, as if you were living after death, and offer the parts of your body as instruments of justice for God.


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Do you not know to whom you are offering yourselves as servants under obedience? You are the servants of whomever you obey: whether of sin, unto death, or of obedience, unto justice.


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But thanks be to God that, though you used to be the servants of sin, now you have been obedient from the heart to the very form of the doctrine into which you have been received.


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I am speaking in human terms because of the infirmity of your flesh. For just as you offered the parts of your body to serve impurity and iniquity, for the sake of iniquity, so also have you now yielded the parts of your body to serve justice, for the sake of sanctification.


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But what fruit did you hold at that time, in those things about which you are now ashamed? For the end of those things is death.


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Yet truly, having been freed now from sin, and having been made servants of God, you hold your fruit in sanctification, and truly its end is eternal life.


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Or do you not know, brothers, (now I am speaking to those who know the law) that the law has dominion over a man only so long as he lives?


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For example, a woman who is subject to a husband is obligated by the law while her husband lives. But when her husband has died, she is released from the law of her husband.


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Therefore, while her husband lives, if she has been with another man, she should be called an adulteress. But when her husband has died, she is freed from the law of her husband, such that, if she has been with another man, she is not an adulteress.


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And so, my brothers, you also have become dead to the law, through the body of Christ, so that you may be another one who has risen from the dead, in order that we may bear fruit for God.


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For when we were in the flesh, the passions of sins, which were under the law, operated within our bodies, so as to bear fruit unto death.


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But now we have been released from the law of death, by which we were being held, so that now we may serve with a renewed spirit, and not in the old way, by the letter.


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What should we say next? Is the law sin? Let it not be so! But I do not know sin, except through the law. For example, I would not have known about coveting, unless the law said: “You shall not covet.”


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But sin, receiving an opportunity through the commandment, wrought in me all manner of coveting. For apart from the law, sin was dead.


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Now I lived for some time apart from the law. But when the commandment had arrived, sin was revived,


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For sin, receiving an opportunity through the commandment, seduced me, and, through the law, sin killed me.


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Then was what is good made into death for me? Let it not be so! But rather sin, in order that it might be known as sin by what is good, wrought death in me; so that sin, through the commandment, might become sinful beyond measure.


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For I do things that I do not understand. For I do not do the good that I want to do. But the evil that I hate is what I do.


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For I know that what is good does not live within me, that is, within my flesh. For the willingness to do good lies close to me, but the carrying out of that good, I cannot reach.


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Now if I do what I am not willing to do, it is no longer I who am doing it, but the sin which lives within me.


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But I perceive another law within my body, fighting against the law of my mind, and captivating me with the law of sin which is in my body.


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The grace of God, by Jesus Christ our Lord! Therefore, I serve the law of God with my own mind; but with the flesh, the law of sin.


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Therefore, there is now no condemnation for those who are in Christ Jesus, who are not walking according to the flesh.


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For though this was impossible under the law, because it was weakened by the flesh, God sent his own Son in the likeness of sinful flesh and because of sin, in order to condemn sin in the flesh,


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so that the justification of the law might be fulfilled in us. For we are not walking according to the flesh, but according to the spirit.


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For those who are in agreement with the flesh are mindful of the things of the flesh. But those who are in agreement with the spirit are mindful of the things of the spirit.


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And the wisdom of the flesh is inimical to God. For it is not subject to the law of God, nor can it be.


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And you are not in the flesh, but in the spirit, if it is true that the Spirit of God lives within you. But if anyone does not have the Spirit of Christ, he does not belong to him.


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But if Christ is within you, then the body is indeed dead, concerning sin, but the spirit truly lives, because of justification.


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But if the Spirit of him who raised up Jesus from the dead lives within you, then he who raised up Jesus Christ from the dead shall also enliven your mortal bodies, by means of his Spirit living within you.


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For if you live according to the flesh, you will die. But if, by the Spirit, you mortify the deeds of the flesh, you shall live.


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And you have not received, again, a spirit of servitude in fear, but you have received the Spirit of the adoption of sons, in whom we cry out: “Abba, Father!”


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But if we are sons, then we are also heirs: certainly heirs of God, but also co-heirs with Christ, yet in such a way that, if we suffer with him, we shall also be glorified with him.


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For I consider that the sufferings of this time are not worthy to be compared with that future glory which shall be revealed in us.


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For the creature was made subject to emptiness, not willingly, but for the sake of the One who made it subject, unto hope.


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For the creature itself shall also be delivered from the servitude of corruption, into the liberty of the glory of the sons of God.


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and not only these, but also ourselves, since we hold the first-fruits of the Spirit. For we also groan within ourselves, anticipating our adoption as the sons of God, and the redemption of our body.


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For we have been saved by hope. But a hope which is seen is not hope. For when a man sees something, why would he hope?


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And similarly, the Spirit also helps our weakness. For we do not know how to pray as we ought, but the Spirit himself asks on our behalf with ineffable sighing.


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And he who examines hearts knows what the Spirit seeks, because he asks on behalf of the saints in accordance with God.


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And we know that, for those who love God, all things work together unto good, for those who, in accordance with his purpose, are called to be saints.


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For those whom he foreknew, he also predestinated, in conformity with the image of his Son, so that he might be the Firstborn among many brothers.


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And those whom he predestinated, he also called. And those whom he called, he also justified. And those whom he justified, he also glorified.


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He who did not spare even his own Son, but handed him over for the sake of us all, how could he not also, with him, have given us all things?


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who is the one who condemns? Christ Jesus who has died, and who has indeed also risen again, is at the right hand of God, and even now he intercedes for us.


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Then who will separate us from the love of Christ? Tribulation? Or anguish? Or famine? Or nakedness? Or peril? Or persecution? Or the sword?


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For it is as it has been written: “For your sake, we are being put to death all day long. We are being treated like sheep for the slaughter.”


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For I am certain that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor the present things, nor the future things, nor strength,


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nor the heights, nor the depths, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.


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I am speaking the truth in Christ; I am not lying. My conscience offers testimony to me in the Holy Spirit,


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For I was desiring that I myself might be anathemized from Christ, for the sake of my brothers, who are my kinsmen according to the flesh.


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These are the Israelites, to whom belongs adoption as sons, and the glory and the testament, and the giving and following of the law, and the promises.


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Theirs are the fathers, and from them, according to the flesh, is the Christ, who is over all things, blessed God, for all eternity. Amen.


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But it is not that the Word of God has perished. For not all those who are Israelites are of Israel.


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In other words, those who are the sons of God are not those who are sons of the flesh, but those who are sons of the Promise; these are considered to be the offspring.


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For the word of promise is this: “I will return at the proper time. And there shall be a son for Sarah.”


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when the children had not yet been born, and had not yet done anything good or bad (such that the purpose of God might be based on their choice),


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and not because of deeds, but because of a calling, it was said to her: “The elder shall serve the younger.”


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For to Moses he says: “I will pity whomever I pity. And I will offer mercy to whomever I will pity.”


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For Scripture says to the Pharaoh: “I have raised you up for this purpose, so that I may reveal my power by you, and so that my name may be announced to all the earth.”


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O man, who are you to question God? How can the thing that has been formed say to the One who formed him: “Why have you made me this way?”


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And does not the potter have the authority over the clay to make, from the same material, indeed, one vessel unto honor, yet truly another unto disgrace?


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What if God, wanting to reveal his wrath and to make his power known, endured, with much patience, vessels deserving wrath, fit to be destroyed,


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so that he might reveal the wealth of his glory, within these vessels of mercy, which he has prepared unto glory?


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And so it is with those of us whom he has also called, not only from among the Jews, but even from among the Gentiles,


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just as he says in Hosea: “I will call those who were not my people, ‘my people,’ and she who was not beloved, ‘beloved,’ and she who had not obtained mercy, ‘one who has obtained mercy.’


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And this shall be: in the place where it was said to them, ‘You are not my people,’ there they shall be called the sons of the living God.”


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And Isaiah cried out on behalf of Israel: “When the number of the sons of Israel is like the sand of the sea, a remnant shall be saved.


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For he shall complete his word, while abbreviating it out of equity. For the Lord shall accomplish a brief word upon the earth.”


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And it is just as Isaiah predicted: “Unless the Lord of hosts had bequeathed offspring, we would have become like Sodom, and we would have been made similar to Gomorrah.”


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What should we say next? That the Gentiles who did not follow justice have attained justice, even the justice that is of faith.


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Why is this? Because they did not seek it from faith, but as if it were from works. For they stumbled over a stumbling block,


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just as it was written: “Behold, I am placing a stumbling block in Zion, and a rock of scandal. But whoever believes in him shall not be confounded.”


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For, being ignorant of the justice of God, and seeking to establish their own justice, they have not subjected themselves to the justice of God.


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And Moses wrote, about the justice that is of the law, that the man who will have done justice shall live by justice.


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But the justice that is of faith speaks in this way: Do not say in your heart: “Who shall ascend into heaven?” (that is, to bring Christ down);


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But what does Scripture say? “The word is near, in your mouth and in your heart.” This is the word of faith, which we are preaching.


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For if you confess with your mouth the Lord Jesus, and if you believe in your heart that God has raised him up from the dead, you shall be saved.


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For there is no distinction between Jew and Greek. For the same Lord is over all, richly in all who call upon him.


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Then in what way will those who have not believed in him call upon him? Or in what way will those who have not heard of him believe in him? And in what way will they hear of him without preaching?


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And truly, in what way will they preach, unless they have been sent, just as it has been written: “How beautiful are the feet of those who evangelize peace, of those who evangelize what is good!”


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But I say: Have they not heard? For certainly: “Their sound has gone forth throughout all the earth, and their words unto the limits of the whole world.”


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But I say: Has Israel not known? First, Moses says: “I will lead you into a rivalry with those who are not a nation; in the midst of a foolish nation, I will send you into wrath.”


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And Isaiah dares to say: “I was discovered by those who were not seeking me. I appeared openly to those who were not asking about me.”


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Then to Israel he says: “All day long I have stretched out my hands to a people who do not believe and who contradict me.”


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Therefore, I say: Has God driven away his people? Let it not be so! For I, too, am an Israelite of the offspring of Abraham, from the tribe of Benjamin.


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God has not driven away his people, whom he foreknew. And do you not know what Scripture says in Elijah, how he calls upon God against Israel?


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“Lord, they have slain your Prophets. They have overturned your altars. And I alone remain, and they are seeking my life.”


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But what is the Divine response to him? “I have retained for myself seven thousand men, who have not bent their knees before Baal.”


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Therefore, in the same way, again in this time, there is a remnant that has been saved in accord with the choice of grace.


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What is next? What Israel was seeking, he has not obtained. But the elect have obtained it. And truly, these others have been blinded,


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just as it was written: “God has given them a spirit of reluctance: eyes that do not perceive, and ears that do not hear, even until this very day.”


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And David says: “Let their table become like a snare, and a deception, and a scandal, and a retribution for them.


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Let their eyes be obscured, so that they may not see, and so that they may bow down their backs always.”


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Therefore, I say: Have they stumbled in such a way that they should fall? Let it not be so! Instead, by their offense, salvation is with the Gentiles, so that they may be a rival to them.


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Now if their offense is the riches of the world, and if their diminution is the riches of the Gentiles, how much more is their fullness?


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For I say to you Gentiles: Certainly, as long as I am an Apostle to the Gentiles, I will honor my ministry,


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in such a way that I might provoke to rivalry those who are my own flesh, and so that I may save some of them.


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For if their loss is for the reconciliation of the world, what could their return be for, except life out of death?


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For if the first-fruit has been sanctified, so also has the whole. And if the root is holy, so also are the branches.


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And if some of the branches are broken, and if you, being a wild olive branch, are grafted on to them, and you become a partaker of the root and of the fatness of the olive tree,


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do not glorify yourself above the branches. For though you glory, you do not support the root, but the root supports you.


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Well enough. They were broken off because of unbelief. But you stand on faith. So do not choose to savor what is exalted, but instead be afraid.


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So then, notice the goodness and the severity of God. Certainly, toward those who have fallen, there is severity; but toward you, there is the goodness of God, if you remain in goodness. Otherwise, you also will be cut off.


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Moreover, if they do not remain in unbelief, they will be grafted on. For God is able to graft them on again.


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So if you have been cut off from the wild olive tree, which is natural to you, and, contrary to nature, you are grafted on to the good olive tree, how much more shall those who are the natural branches be grafted on to their own olive tree?


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For I do not want you to be ignorant, brothers, of this mystery (lest you seem wise only to yourselves) that a certain blindness has occurred in Israel, until the fullness of the Gentiles has arrived.


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And in this way, all of Israel may be saved, just as it was written: “From Zion shall arrive he who delivers, and he shall turn impiety away from Jacob.


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Certainly, according to the Gospel, they are enemies for your sake. But according to the election, they are most beloved for the sake of the fathers.


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And just as you also, in times past, did not believe in God, but now you have obtained mercy because of their unbelief,


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Oh, the depths of the richness of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable are his ways!


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And so, I beg you, brothers, by the mercy of God, that you offer your bodies as a living sacrifice, holy and pleasing to God, with the subservience of your mind.


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And do not choose to be conformed to this age, but instead choose to be reformed in the newness of your mind, so that you may demonstrate what is the will of God: what is good, and what is well-pleasing, and what is perfect.


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For I say, through the grace that has been given to me, to all who are among you: Taste no more than it is necessary to taste, but taste unto sobriety and just as God has distributed a share of the faith to each one.


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And we each have different gifts, according to the grace that has been given to us: whether prophecy, in agreement with the reasonableness of faith;


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he who exhorts, in exhortation; he who gives, in simplicity; he who governs, in solicitude; he who shows mercy, in cheerfulness.


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Be of the same mind toward one another: not savoring what is exalted, but consenting in humility. Do not choose to seem wise to yourself.


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Render to no one harm for harm. Provide good things, not only in the sight of God, but also in the sight of all men.


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Do not defend yourselves, dearest ones. Instead, step aside from wrath. For it is written: “Vengeance is mine. I shall give retribution, says the Lord.”


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So if an enemy is hungry, feed him; if he is thirsty, give him a drink. For in doing so, you will heap burning coals upon his head.


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Let every soul be subject to higher authorities. For there is no authority except from God and those who have been ordained by God.


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And so, whoever resists authority, resists what has been ordained by God. And those who resist are acquiring damnation for themselves.


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For leaders are not a source of fear to those who work good, but to those who work evil. And would you prefer not to be afraid of authority? Then do what is good, and you shall have praise from them.


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For he is a minister of God for you unto good. But if you do what is evil, be afraid. For it is not without reason that he carries a sword. For he is a minister of God; an avenger to execute wrath upon whomever does evil.


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For this reason, it is necessary to be subject, not solely because of wrath, but also because of conscience.


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Therefore, render to all whatever is owed. Taxes, to whom taxes is due; revenue, to whom revenue is due; fear, to whom fear is due; honor, to whom honor is due.


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You should owe nothing to anyone, except so as to love one another. For whoever loves his neighbor has fulfilled the law.


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For example: You shall not commit adultery. You shall not kill. You shall not steal. You shall not speak false testimony. You shall not covet. And if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself.


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And we know the present time, that now is the hour for us to rise up from sleep. For already our salvation is closer than when we first believed.


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The night has passed, and the day draws near. Therefore, let us cast aside the works of darkness, and be clothed with the armor of light.


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Let us walk honestly, as in the daylight, not in carousing and drunkenness, not in promiscuity and sexual immorality, not in contention and envy.


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He who eats should not despise him who does not eat. And he who does not eat should not judge him who eats. For God has accepted him.


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Who are you to judge the servant of another? He stands or falls by his own Lord. But he shall stand. For God is able to make him stand.


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For one person discerns one age from the next. But another discerns unto every age. Let each one increase according to his own mind.


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He who understands the age, understands for the Lord. And he who eats, eats for the Lord; for he gives thanks to God. And he who does not eat, does not eat for the Lord, and he gives thanks to God.


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For if we live, we live for the Lord, and if we die, we die for the Lord. Therefore, whether we live or die, we belong to the Lord.


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For Christ died and rose again for this purpose: that he might be the ruler of both the dead and the living.


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So then, why do you judge your brother? Or why do you despise your brother? For we shall all stand before the judgment seat of Christ.


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For it is written: “As I live, says the Lord, every knee shall bend to me, and every tongue shall confess to God.”


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Therefore, we should no longer judge one another. Instead, judge this to a greater extent: that you should not place an obstacle before your brother, nor lead him astray.


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I know, with confidence in the Lord Jesus, that nothing is unclean in and of itself. But to him who considers anything to be unclean, it is unclean to him.


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For if your brother is grieved because of your food, you are not now walking according to love. Do not allow your food to destroy him for whom Christ died.


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For the kingdom of God is not food and drink, but rather justice and peace and joy, in the Holy Spirit.


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And so, let us pursue the things that are of peace, and let us keep to the things that are for the edification of one another.


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Do not be willing to destroy the work of God because of food. Certainly, all things are clean. But there is harm for a man who offends by eating.


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It is good to refrain from eating meat and from drinking wine, and from anything by which your brother is offended, or led astray, or weakened.


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Do you have faith? It belongs to you, so hold it before God. Blessed is he who does not judge himself in that by which he is tested.


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But he who discerns, if he eats, is condemned, because it is not of faith. For all that is not of faith is sin.


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But we who are stronger must bear with the feebleness of the weak, and not so as to please ourselves.


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For even Christ did not please himself, but as it was written: “The reproaches of those who reproached you fell upon me.”


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For whatever was written, was written to teach us, so that, through patience and the consolation of the Scriptures, we might have hope.


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So may the God of patience and solace grant you to be of one mind toward one another, in accord with Jesus Christ,


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For I declare that Christ Jesus was the minister of circumcision because of the truth of God, so as to confirm the promises to the fathers,


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and that the Gentiles are to honor God because of his mercy, just as it was written: “Because of this, I will confess you among the Gentiles, O Lord, and I will sing to your name.”


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And again, Isaiah says: “There shall be a root of Jesse, and he shall rise up to rule the Gentiles, and in him the Gentiles shall hope.”


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So may the God of hope fill you with every joy and with peace in believing, so that you may abound in hope and in the virtue of the Holy Spirit.


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But I am also certain about you, my brothers, that you also have been filled with love, completed with all knowledge, so that you are able to admonish one another.


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But I have written to you, brothers, more boldly than to the others, as if calling you to mind again, because of the grace which has been given to me from God,


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so that I may be a minister of Christ Jesus among the Gentiles, sanctifying the Gospel of God, in order that the oblation of the Gentiles may be made acceptable and may be sanctified in the Holy Spirit.


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So I dare not speak of any of those things which Christ does not effect through me, unto the obedience of the Gentiles, in word and deed,


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with the power of signs and wonders, by power of the Holy Spirit. For in this way, from Jerusalem, throughout its surroundings, as far as Illyricum, I have replenished the Gospel of Christ.


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And so I have preached this Gospel, not where Christ was known by name, lest I build upon the foundation of another,


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but just as it was written: “Those to whom he was not announced shall perceive, and those who have not heard shall understand.”


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Because of this also, I was greatly hindered in coming to you, and I have been prevented until the present time.


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Yet truly now, having no other destination in these regions, and having already had a great desire to come to you over the past many years,


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when I begin to set out on my journey to Spain, I hope that, as I pass by, I may see you, and I may be guided from there by you, after first having borne some fruit among you.


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For those of Macedonia and Achaia have decided to make a collection for those of the poor among the saints who are at Jerusalem.


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And this has pleased them, because they are in their debt. For, since the Gentiles have become partakers of their spiritual things, they also ought to minister to them in worldly things.


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Therefore, when I have completed this task, and have consigned to them this fruit, I shall set out, by way of you, to Spain.


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And I know that when I come to you I shall arrive with an abundance of the blessings of the Gospel of Christ.


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Therefore, I beg you, brothers, through our Lord Jesus Christ and though the love of the Holy Spirit, that you assist me with your prayers to God on my behalf,


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so that I may be freed from the unfaithful who are in Judea, and so that the oblation of my service may be acceptable to the saints in Jerusalem.


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Now I commend to you our sister Phoebe, who is in the ministry of the church, which is at Cenchreae,


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so that you may receive her in the Lord with the worthiness of the saints, and so that you may be of assistance to her in whatever task she will have need of you. For she herself has also assisted many, and myself also.


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who have risked their own necks on behalf of my life, for whom I give thanks, not I alone, but also all the churches of the Gentiles;


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and greet the church at their house. Greet Epaenetus, my beloved, who is among the first-fruits of Asia in Christ.


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Greet Andronicus and Junias, my kinsmen and fellow captives, who are noble among the Apostles, and who were in Christ prior to me.


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Greet those who are from the household of Aristobulus. Greet Herodian, my kinsman. Greet those who are of the household of Narcissus, who are in the Lord.


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Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, most beloved, who has labored much in the Lord.


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Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.


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But I beg you, brothers, to take note of those who cause dissensions and offenses contrary to the doctrine that you have learned, and to turn away from them.


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For ones such as these do not serve Christ our Lord, but their inner selves, and, through pleasing words and skillful speaking, they seduce the hearts of the innocent.


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But your obedience has been made known in every place. And so, I rejoice in you. But I want you to be wise in what is good, and simple in what is evil.


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And may the God of peace quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.


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Gaius, my host, and the entire church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother.


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But to him who is able to confirm you according to my Gospel and the preaching of Jesus Christ, in accord with the revelation of the mystery which has been hidden from time immemorial,


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(which now has been made clear through the Scriptures of the Prophets, in accord with the precept of the eternal God, unto the obedience of faith) which has been made known among all the Gentiles:


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to the Church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints with all who are invoking the name of our Lord Jesus Christ in every place of theirs and of ours.


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I give thanks to my God continuously for you because of the grace of God that has been given to you in Christ Jesus.


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In this way, nothing is lacking to you in any grace, as you await the revelation of our Lord Jesus Christ.


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And he, too, will strengthen you, even until the end, without guilt, until the day of the advent of our Lord Jesus Christ.


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God is faithful. Through him, you have been called into the fellowship of his Son, Jesus Christ our Lord.


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And so, I beg you, brothers, by the name of our Lord Jesus Christ, that every one of you speak in the same way, and that there be no schisms among you. So may you become perfect, with the same mind and with the same judgment.


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For it has been indicated to me, about you, my brothers, by those who are with Chloes, that there are contentions among you.


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Now I say this because each of you is saying: “Certainly, I am of Paul;” “But I am of Apollo;” “Truly, I am of Cephas;” as well as: “I am of Christ.”


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And I also baptized the household of Stephanus. Other than these, I do not recall if I baptized any others.


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For Christ did not send me to baptize, but to evangelize: not through the wisdom of words, lest the cross of Christ become empty.


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For the Word of the Cross is certainly foolishness to those who are perishing. But to those who have been saved, that is, to us, it is the power of God.


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For it has been written: “I will perish the wisdom of the wise, and I will reject the discernment of the prudent.”


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Where are the wise? Where are the scribes? Where are the truth-seekers of this age? Has not God made the wisdom of this world into foolishness?


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For the world did not know God through wisdom, and so, in the wisdom of God, it pleased God to accomplish the salvation of believers, through the foolishness of our preaching.


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But we are preaching Christ crucified. Certainly, to the Jews, this is a scandal, and to the Gentiles, this is foolishness.


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But to those who have been called, Jews as well as Greeks, the Christ is the virtue of God and the wisdom of God.


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For what is foolishness to God is considered wise by men, and that which is weakness to God is considered strong by men.


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So take care of your vocation, brothers. For not many are wise according to the flesh, not many are powerful, not many are noble.


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But God has chosen the foolish of the world, so that he may confound the wise. And God has chosen the weak of the world, so that he may confound the strong.


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And God has chosen the ignoble and contemptible of the world, those who are nothing, so that he may reduce to nothing those who are something.


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But you are of him in Christ Jesus, who was made by God to be our wisdom and justice and sanctification and redemption.


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And so, brothers, when I came to you, announcing to you the testimony of Christ, I did not bring exalted words or lofty wisdom.


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And my words and preaching were not the persuasive words of human wisdom, but were a manifestation of the Spirit and of virtue,


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Now, we do speak wisdom among the perfect, yet truly, this is not the wisdom of this age, nor that of the leaders of this age, which shall be reduced to nothing.


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Instead, we speak of the wisdom of God in a mystery which has been hidden, which God predestined before this age for our glory,


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something that none of the leaders of this world have known. For if they had known it, they would never have crucified the Lord of glory.


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But this is just as it has been written: “The eye has not seen, and the ear has not heard, nor has it entered into the heart of man, what things God has prepared for those who love him.”


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But God has revealed these things to us through his Spirit. For the Spirit searches all things, even the depths of God.


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And who can know the things that are of a man, except the spirit which is within that man? So also, no one knows the things which are of God, except the Spirit of God.


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But we have not received the spirit of this world, but the Spirit who is of God, so that we may understand the things that have been given to us by God.


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And we are also speaking of these things, not in the learned words of human wisdom, but in the doctrine of the Spirit, bringing spiritual things together with spiritual things.


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But the animal nature of man does not perceive these things that are of the Spirit of God. For it is foolishness to him, and he is not able to understand it, because it must be examined spiritually.


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For who has known the mind of the Lord, so that he may instruct him? But we have the mind of Christ.


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And so, brothers, I was not able to speak to you as if to those who are spiritual, but rather as if to those who are carnal. For you are like infants in Christ.


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I gave you milk to drink, not solid food. For you were not yet able. And indeed, even now, you are not able; for you are still carnal.


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And since there is still envy and contention among you, are you not carnal, and are you not walking according to man?


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For if one says, “Certainly, I am of Paul,” while another says, “I am of Apollo,” are you not men? But what is Apollo, and what is Paul?


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We are only the ministers of him in whom you have believed, just as the Lord has granted to each of you.


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And so, neither he who plants, nor he who waters, is anything, but only God, who provides the growth.


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Now he who plants, and he who waters, are one. But each shall receive his proper reward, according to his labors.


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According to the grace of God, which has been given to me, I have laid the foundation like a wise architect. But another builds upon it. So then, let each one be careful how he builds upon it.


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For no one is able to lay any other foundation, in place of that which has been laid, which is Christ Jesus.


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But if anyone builds upon this foundation, whether gold, silver, precious stones, wood, hay, or stubble,


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each one’s work shall be made manifest. For the day of the Lord shall declare it, because it will be revealed by fire. And this fire will test each one’s work, as to what kind it is.


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If anyone’s work is burned up, he will suffer its loss, but he himself will still be saved, but only as through fire.


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But if anyone violates the Temple of God, God will destroy him. For the Temple of God is holy, and you are that Temple.


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Let no one deceive himself. If anyone among you seems to be wise in this age, let him become foolish, so that he may be truly wise.


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For the wisdom of this world is foolishness with God. And so it has been written: “I will catch the wise in their own astuteness.”


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For all is yours: whether Paul, or Apollo, or Cephas, or the world, or life, or death, or the present, or the future. Yes, all is yours.


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But as for me, it is such a small thing to be judged by you, or by the age of mankind. And neither do I judge myself.


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For I have nothing on my conscience. But I am not justified by this. For the Lord is the One who judges me.


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And so, do not choose to judge before the time, until the Lord returns. He will illuminate the hidden things of the darkness, and he will make manifest the decisions of hearts. And then each one shall have praise from God.


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And so, brothers, I have presented these things in myself and in Apollo, for your sakes, so that you may learn, through us, that no one should be inflated against one person and for another, not beyond what has been written.


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For what distinguishes you from another? And what do you have that you have not received? But if you have received it, why do you glory, as if you had not received it?


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So, now you have been filled, and now you have been made wealthy, as if to reign without us? But I wish that you would reign, so that we, too, might reign with you!


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For I think that God has presented us as the last Apostles, as those destined for death. For we have been made into a spectacle for the world, and for Angels, and for men.


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So we are fools because of Christ, but you are discerning in Christ? We are weak, but you are strong? You are noble, but we are ignoble?


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Even to this very hour, we hunger and thirst, and we are naked and repeatedly beaten, and we are unsteady.


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And we labor, working with our own hands. We are slandered, and so we bless. We suffer and endure persecution.


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We are cursed, and so we pray. We have become like the refuse of this world, like the reside of everything, even until now.


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I am not writing these things in order to confound you, but in order to admonish you, as my dearest sons.


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For you might have ten thousand instructors in Christ, but not so many fathers. For in Christ Jesus, through the Gospel, I have begotten you.


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For this reason, I have sent you Timothy, who is my dearest son, and who is faithful in the Lord. He will remind you of my ways, which are in Christ Jesus, just as I teach everywhere, in every church.


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But I will return to you soon, if the Lord is willing. And I will consider, not the words of those who are inflated, but the virtue.


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Above all else, it is being said that there is fornication among you, even fornication of a such kind that is not among the Gentiles, so that someone would have the wife of his father.


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And yet you are inflated, and you have not instead been grieved, so that he who has done this thing would be taken away from your midst.


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Certainly, though absent in body, I am present in spirit. Thus, I have already judged, as if I were present, him who has done this.


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In the name of our Lord Jesus Christ, you have been gathered together with my spirit, in the power of our Lord Jesus,


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to hand over such a one as this to Satan, for the destruction of the flesh, so that the spirit may be saved in the day of our Lord Jesus Christ.


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Purge the old leaven, so that you may become the new bread, for you are unleavened. For Christ, our Passover, has now been immolated.


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And so, let us feast, not with the old leaven, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.


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certainly not with the fornicators of this world, nor with the greedy, nor with robbers, nor with the servants of idolatry. Otherwise, you ought to depart from this world.


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But now I have written to you: do not associate with anyone who is called a brother and yet is a fornicator, or greedy, or a servant of idolatry, or a slanderer, or inebriated, or a robber. With such a one as this, do not even take food.


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For what have I to do with judging those who are outside? But do not even you yourselves judge those who are inside?


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How is it that anyone of you, having a dispute against another, would dare to be judged before the iniquitous, and not before the saints?


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Or do you not know that the saints from this age shall judge it? And if the world is to be judged by you, are you unworthy, then, to judge even the smallest matters?


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Therefore, if you have matters to judge concerning this age, why not appoint those who are most contemptible in the Church to judge these things!


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But I am speaking so as to shame you. Is there no one among you wise enough, so that he might be able to judge between his brothers?


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Now there is certainly an offense among you, beyond everything else, when you have court cases against one another. Should you not accept injury instead? Should you not endure being cheated instead?


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Do you not know that the iniquitous will not possess the kingdom of God? Do not choose to wander astray. For neither fornicators, nor servants of idolatry, nor adulterers,


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nor the effeminate, nor males who sleep with males, nor thieves, nor the avaricious, nor the inebriated, nor slanderers, nor the rapacious shall possess the kingdom of God.


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And some of you were like this. But you have been absolved, but you have been sanctified, but you have been justified: all in the name of our Lord Jesus Christ and in the Spirit of our God.


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All is lawful to me, but not all is expedient. All is lawful to me, but I will not be driven back by the authority of anyone.


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Food is for the stomach, and the stomach is for food. But God shall destroy both the stomach and food. And the body is not for fornication, but rather for the Lord; and the Lord is for the body.


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Do you not know that your bodies are a part of Christ? So then, should I take a part of Christ and make it a part of a harlot? Let it not be so!


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And do you not know that whoever is joined to a harlot becomes one body? “For the two,” he said, “shall be as one flesh.”


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Flee from fornication. Every sin whatsoever that a man commits is outside of the body, but whoever fornicates, sins against his own body.


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Or do you not know that your bodies are the Temple of the Holy Spirit, who is in you, whom you have from God, and that you are not your own?


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But, because of fornication, let each man have his own wife, and let each woman have her own husband.


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A husband should fulfill his obligation to his wife, and a wife should also act similarly toward her husband.


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It is not the wife, but the husband, who has power over her body. But, similarly also, it is not the husband, but the wife, who has power over his body.


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So, do not fail in your obligations to one another, except perhaps by consent, for a limited time, so that you may empty yourselves for prayer. And then, return together again, lest Satan tempt you by means of your abstinence.


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For I would prefer it if you were all like myself. But each person has his proper gift from God: one in this way, yet another in that way.


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But I say to the unmarried and to widows: It is good for them, if they would remain as they are, just as I also am.


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But if they cannot restrain themselves, they should marry. For it is better to marry, than to be burned.


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But to those who have been joined in matrimony, it is not I who commands you, but the Lord: a wife is not to separate from her husband.


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But if she has separated from him, she must remain unmarried, or be reconciled to her husband. And a husband should not divorce his wife.


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Concerning the rest, I am speaking, not the Lord. If any brother has an unbelieving wife, and she consents to live with him, he should not divorce her.


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And if any woman has an unbelieving husband, and he consents to live with her, she should not divorce her husband.


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For the unbelieving husband has been sanctified through the believing wife, and the unbelieving wife has been sanctified through the believing husband. Otherwise, your children would be unclean, whereas instead they are holy.


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But if the unbeliever departs, let him depart. For a brother or sister cannot be made subject to servitude in this way. For God has called us to peace.


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And how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?


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However, let each one walk just as the Lord has distributed to him, each one just as God has called him. And thus do I teach in all the churches.


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Has any circumcised man been called? Let him not cover his circumcision. Has any uncircumcised man been called? Let him not be circumcised.


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Circumcision is nothing, and uncircumcision is nothing; there is only the observance of the commandments of God.


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Are you a servant who has been called? Do not be concerned about it. But if you ever have the ability to be free, make use of it.


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For any servant who has been called in the Lord is free in the Lord. Similarly, any free person who has been called is a servant in Christ.


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Now, concerning virgins, I have no commandment from the Lord. But I give counsel, as one who has obtained the mercy of the Lord, so as to be faithful.


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Therefore, I consider this to be good, because of the present necessity: that it is good for a man to be such as I am.


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But if you take a wife, you have not sinned. And if a virgin has married, she has not sinned. Even so, such as these will have the tribulation of the flesh. But I would spare you from this.


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And so, this is what I say, brothers: The time is short. What remains of it is such that: those who have wives should be as if they had none;


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and those who weep, as though they were not weeping; and those who rejoice, as if they were not rejoicing; and those who buy, as if they possessed nothing;


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and those who use the things of this world, as if they were not using them. For the figure of this world is passing away.


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But I would prefer you to be without worry. Whoever is without a wife is worried about the things of the Lord, as to how he may please God.


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But whoever is with a wife is worried about the things of the world, as to how he may please his wife. And so, he is divided.


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And the unmarried woman and the virgin think about the things that are of the Lord, so that she may be holy in body and in spirit. But she who is married thinks about the things that are of the world, as to how she may please her husband.


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Furthermore, I am saying this for your own benefit, not in order to cast a snare over you, but toward whatever is honest and whatever may provide you with the ability to be without hindrance, so as to worship the Lord.


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But if any man considers himself to seem dishonorable, concerning a virgin who is of adult age, and so it ought to be, he may do as he wills. If he marries her, he does not sin.


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But if he has decided firmly in his heart, and he does not have any obligation, but only the power of his free will, and if he has judged this in his heart, to let her remain a virgin, he does well.


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And so, he who joins with his virgin in matrimony does well, and he who does not join with her does better.


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A woman is bound under the law for as long as her husband lives. But if her husband has died, she is free. She may marry whomever she wishes, but only in the Lord.


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But she will be more blessed, if she remains in this state, in accord with my counsel. And I think that I, too, have the Spirit of God.


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Now concerning those things that are sacrificed to idols: we know that we all have knowledge. Knowledge puffs up, but charity builds up.


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But if anyone considers himself to know anything, he does not yet know in the way that he ought to know.


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But as to the foods that are immolated to idols, we know that an idol in the world is nothing, and that no one is God, except One.


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For although there are things that are called gods, whether in heaven or on earth, (if one even considers there to be many gods and many lords)


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yet we know that there is only one God, the Father, from whom all things are, and in whom we are, and one Lord Jesus Christ, through whom all things are, and by whom we are.


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But knowledge is not in everyone. For some persons, even now, with consent to an idol, eat what has been sacrificed to an idol. And their conscience, being infirm, becomes polluted.


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Yet food does not commend us to God. For if we eat, we will not have more, and if we do not eat, we will not have less.


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For if anyone sees someone with knowledge sitting down to eat in idolatry, will not his own conscience, being infirm, be emboldened to eat what has been sacrificed to idols?


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So when you sin in this way against the brothers, and you harm their weakened conscience, then you sin against Christ.


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Because of this, if food leads my brother to sin, I will never eat meat, lest I lead my brother to sin.


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Am I not free? Am I not an Apostle? Have I not seen Christ Jesus our Lord? Are you not my work in the Lord?


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And if I am not an Apostle to others, yet still I am to you. For you are the seal of my Apostleship in the Lord.


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Do we not have the authority to travel around with a woman who is a sister, just as do the other Apostles, and the brothers of the Lord, and Cephas?


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Who has ever served as a soldier and paid his own stipend? Who plants a vineyard and does not eat from its produce? Who pastures a flock and does not drink from the milk of the flock?


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For it is written in the law of Moses: “You shall not bind the mouth of an ox, while it is treading out the grain.” Is God here concerned with the oxen?


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Or is he saying this, indeed, for our sake? These things were written specifically for us, because he who plows, ought to plow in hope, and he who threshes, too, in hope of receiving the produce.


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If others are sharers in this authority over you, why are we not more entitled? And yet we have not used this authority. Instead, we bear all things, lest we give any hindrance to the Gospel of Christ.


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Do you not know that those who work in the holy place eat the things that are for the holy place, and that those who serve at the altar also share with the altar?


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Yet I have used none of these things. And I have not written so that these things may be done for me. For it is better for me to die, rather than to let anyone empty out my glory.


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For if I preach the Gospel, it is not glory for me. For an obligation has been laid upon me. And woe to me, if I do not preach the Gospel.


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For if I do this willingly, I have a reward. But if I do this reluctantly, a dispensation is granted to me.


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And what, then, would be my reward? So, when preaching the Gospel, I should give the Gospel without taking, so that I may not misuse my authority in the Gospel.


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For when I was a free man to all, I made myself the servant of all, so that I might gain all the more.


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To those who are under the law, I became as if I were under the law, (though I was not under the law) so that I might gain those who were under the law. To those who were without the law, I became as if I were without the law, (though I was not without the law of God, being in the law of Christ) so that I might gain those who were without the law.


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To the weak, I became weak, so that I might gain the weak. To all, I became all, so that I might save all.


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Do you not know that, of those who run in a race, all of them, certainly, are runners, but only one achieves the prize. Similarly, you must run, so that you may achieve.


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And one who competes in a contest abstains from all things. And they do this, of course, so that they may achieve a corruptible crown. But we do this, so that we may achieve what is incorruptible.


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Instead, I chastise my body, so as to redirect it into servitude. Otherwise, I might preach to others, but become myself an outcast.


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For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and they all went across the sea.


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And they all drank of the same spiritual drink. And so, they all were drinking of the spiritual rock seeking to obtain them; and that rock was Christ.


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Now these things were done as an example for us, so that we might not desire evil things, just as they desired.


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And so, do not take part in idolatry, as some of them did, just as it was written: “The people sat down to eat and to drink, and then they rose up to amuse themselves.”


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And let us not commit fornication, as some of them fornicated, and so twenty-three thousand fell on one day.


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Now all of these things happened to them as an example, and so they have been written for our correction, because the final age has fallen upon us.


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Temptation should not take hold of you, except what is human. For God is faithful, and he will not permit you to be tempted beyond your ability. Instead, he will effect his Providence, even during temptation, so that you may be able to bear it.


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The cup of benediction that we bless, is it not a communion in the Blood of Christ? And the bread that we break, is it not a participation in the Body of the Lord?


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Consider Israel, according to the flesh. Are not those who eat from the sacrifices partakers of the altar?


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What is next? Should I say that what is immolated to idols is anything? Or that the idol is anything?


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But the things that the Gentiles immolate, they immolate to demons, and not to God. And I do not want you to become partakers with demons.


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You cannot drink the cup of the Lord, and the cup of demons. You cannot be partakers of the table of the Lord, and partakers of the table of demons.


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Or should we provoke the Lord to jealousy? Are we stronger than he is? All is lawful to me, but not all is expedient.


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If you are invited by any unbelievers, and you are willing to go, you may eat whatever is set before you, without asking questions for the sake of conscience.


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But if anyone says, “This has been sacrificed to idols,” do not eat it, for the sake of the one who told you, and for the sake of conscience.


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But I am referring to the conscience of the other person, not to yours. For why should my liberty be judged by the conscience of another?


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Therefore, whether you eat or drink, or whatever else you may do, do everything for the glory of God.


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just as I also, in all things, please everyone, not seeking what is best for myself, but what is best for many others, so that they may be saved.


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Now I praise you, brothers, because you are mindful of me in everything, in such a way as to hold to my precepts as I have handed them down to you.


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So I want you to know that the head of every man is Christ. But the head of woman is man. Yet truly, the head of Christ is God.


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But every woman praying or prophesying with her head not covered disgraces her head. For it is the same as if her head were shaven.


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So if a woman is not veiled, let her hair be cut off. Truly then, if it is a disgrace for a woman to have her hair cut off, or to have her head shaven, then she should cover her head.


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Certainly, a man ought not to cover his head, for he is the image and glory of God. But woman is the glory of man.


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For just as woman came into existence from man, so also does man exist through woman. But all things are from God.


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Does not even nature herself teach you that, indeed, if a man grows his hair long, it is a disgrace for him?


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Yet truly, if a woman grows her hair long, it is a glory for her, because her hair has been given to her as a covering.


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Now I caution you, without praising, about this: that you assemble together, and not for better, but for worse.


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First of all, indeed, I hear that when you assemble together in the church, there are schisms among you. And I believe this, in part.


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For each one first takes his own supper to eat. And as a result, one person is hungry, while another is inebriated.


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Do you not have houses, in which to eat and drink? Or do you have such contempt for the Church of God that you would confound those who do not have such contempt? What should I say to you? Should I praise you? I am not praising you in this.


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For I have received from the Lord what I have also delivered to you: that the Lord Jesus, on the same night that he was handed over, took bread,


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and giving thanks, he broke it, and said: “Take and eat. This is my body, which shall be given up for you. Do this in remembrance of me.”


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Similarly also, the cup, after he had eaten supper, saying: “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”


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For whenever you eat this bread and drink this cup, you proclaim the death of the Lord, until he returns.


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And so, whoever eats this bread, or drinks from the cup of the Lord, unworthily, shall be liable of the body and blood of the Lord.


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But let a man examine himself, and, in this way, let him eat from that bread, and drink from that cup.


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For whoever eats and drinks unworthily, eats and drinks a sentence against himself, not discerning it to be the body of the Lord.


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Yet when we are judged, we are being corrected by the Lord, so that we might not be condemned along with this world.


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If anyone is hungry, let him eat at home, so that you may not assemble together unto judgment. As for the rest, I will set it in order when I arrive.


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Because of this, I would have you know that no one speaking in the Spirit of God utters a curse against Jesus. And no one is able to say that Jesus is Lord, except in the Holy Spirit.


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Certainly, to one, through the Spirit, is given words of wisdom; but to another, according to the same Spirit, words of knowledge;


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to another, miraculous works; to another, prophecy; to another, the discernment of spirits; to another, different kinds of languages; to another, the interpretation of words.


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For just as the body is one, and yet has many parts, so all the parts of the body, though they are many, are only one body. So also is Christ.


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And indeed, in one Spirit, we were all baptized into one body, whether Jews or Gentiles, whether servant or free. And we all drank in the one Spirit.


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If the foot were to say, “Because I am not the hand, I am not of the body,” would it then not be of the body?


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And if the ear were to say, “Because I am not the eye, I am not of the body,” would it then not be of the body?


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And the eye cannot say to the hand, “I have no need for your works.” And again, the head cannot say to the feet, “You are of no use to me.”


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And though we consider certain parts of the body to be less noble, we surround these with more abundant dignity, and so, those parts which are less presentable end up with more abundant respect.


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However, our presentable parts have no such need, since God has tempered the body together, distributing the more abundant honor to that which has the need,


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so that there might be no schism in the body, but instead the parts themselves might take care of one another.


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And so, if one part suffers anything, all the parts suffer with it. Or, if one part finds glory, all the parts rejoice with it.


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And indeed, God has established a certain order in the Church: first Apostles, second Prophets, third Teachers, next miracle-workers, and then the grace of healing, of helping others, of governing, of different kinds of languages, and of the interpretation of words.


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Are all workers of miracles? Do all have the grace of healing? Do all speak in tongues? Do all interpret?


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If I were to speak in the language of men, or of Angels, yet not have charity, I would be like a clanging bell or a crashing cymbal.


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And if I have prophecy, and learn every mystery, and obtain all knowledge, and possess all faith, so that I could move mountains, yet not have charity, then I am nothing.


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And if I distribute all my goods in order to feed the poor, and if I hand over my body to be burned, yet not have charity, it offers me nothing.


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Charity is never torn away, even if prophecies pass away, or languages cease, or knowledge is destroyed.


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When I was a child, I spoke like a child, I understood like a child, I thought like a child. But when I became a man, I put aside the things of a child.


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Now we see through a glass darkly. But then we shall see face to face. Now I know in part, but then I shall know, even as I am known.


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For whoever speaks in tongues, speaks not to men, but to God. For no one understands. Yet by the Spirit, he speaks mysteries.


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Now I want you all to speak in tongues, but more so to prophesy. For he who prophesies is greater than he who speaks in tongues, unless perhaps he interprets, so that the Church may receive edification.


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But now, brothers, if I were to come to you speaking in tongues, how would it benefit you, unless instead I speak to you in revelation, or in knowledge, or in prophecy, or in doctrine?


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Even those things that are without a soul can make sounds, whether it is a wind or a stringed instrument. But unless they present a distinction within the sounds, how will it be known which is from the pipe and which is from the string?


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So it is with you also, for unless you utter with the tongue in plain speech, how will it be known what is said? For then you would be speaking into the air.


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Consider that there are so many different kinds of languages in this world, and yet none is without a voice.


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Therefore, if I do not understand the nature of the voice, then I shall be like a foreigner to the one with whom I am speaking; and he who is speaking will be like a foreigner to me.


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So it is with you also. And since you are zealous for what is spiritual, seek the edification of the Church, so that you may abound.


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What is next? I should pray with the spirit, and also pray with the mind. I should sing psalms with the spirit, and also recite psalms with the mind.


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Otherwise, if you have blessed only with the spirit, how can someone, in a state of ignorance, add an “Amen” to your blessing? For he does not know what you are saying.


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But in the Church, I prefer to speak five words from my mind, so that I may instruct others also, rather than ten thousand words in tongues.


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Brothers, do not choose to have the minds of children. Instead, be free of malice like infants, but be mature in your minds.


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It is written in the law: “I will speak to this people with other tongues and other lips, and even so, they will not heed me, says the Lord.”


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And so, tongues are a sign, not for believers, but for unbelievers; and prophecies are not for unbelievers, but for believers.


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If then, the entire Church were to gather together as one, and if all were to speak in tongues, and then ignorant or unbelieving persons were to enter, would they not say that you were insane?


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But if everyone prophesies, and one who is ignorant or unbelieving enters, he may be convinced by it all, because he understands it all.


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The secrets of his heart are then made manifest. And so, falling to his face, he would adore God, proclaiming that God is truly among you.


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What is next, brothers? When you gather together, each one of you may have a psalm, or a doctrine, or a revelation, or a language, or an interpretation, but let everything be done for edification.


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If anyone is speaking in tongues, let there be only two, or at most three, and then in turn, and let someone interpret.


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But if there is no one to interpret, he should remain silent in the church, then he may speak when he is alone with God.


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Women should be silent in the churches. For it is not permitted for them to speak; but instead, they should be subordinate, as the law also says.


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And if they want to learn anything, let them ask their husbands at home. For it is disgraceful for a woman to speak in church.


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If anyone seems to be a prophet or a spiritual person, he should understand these things which I am writing to you, that these things are the commandments of the Lord.


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And so I make known to you, brothers, the Gospel that I preached to you, which you also received, and on which you stand.


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By the Gospel, too, you are being saved, if you hold to the understanding that I preached to you, lest you believe in vain.


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For I handed on to you, first of all, what I also received: that Christ died for our sins, according to the Scriptures;


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Next he was seen by more than five hundred brothers at one time, many of whom remain, even to the present time, although some have fallen asleep.


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For I am the least of the Apostles. I am not worthy to be called an Apostle, because I persecuted the Church of God.


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But, by the grace of God, I am what I am. And his grace in me has not been empty, since I have labored more abundantly than all of them. Yet it is not I, but the grace of God within me.


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Now if Christ is preached, that he rose again from the dead, how is it that some among you say that there is no resurrection of the dead?


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Then, too, we would be found to be false witnesses of God, because we would have given testimony against God, saying that he had raised up Christ, when he had not raised him up, if, indeed, the dead do not rise again.


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but each one in his proper order: Christ, as the first-fruits, and next, those who are of Christ, who have believed in his advent.


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Afterwards is the end, when he will have handed over the kingdom to God the Father, when he will have emptied all principality, and authority, and power.


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Lastly, the enemy called death shall be destroyed. For he has subjected all things under his feet. And although he says,


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“All things have been subjected to him,” without doubt he does not include the One who has subjected all things to him.


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And when all things will have been subjected to him, then even the Son himself will be subjected to the One who subjected all things to him, so that God may be all in all.


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Otherwise, what will those who are being baptized for the dead do, if the dead do not rise again at all? Why then are they being baptized for them?


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If, according to man, I fought with the beasts at Ephesus, how would that benefit me, if the dead do not rise again? “Let us eat and drink, for tomorrow we shall die.”


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Be vigilant, you just ones, and do not be willing to sin. For certain persons have an ignorance of God. I say this to you with respect.


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And what you sow is not the body that will be in the future, but a bare grain, such as of wheat, or of some other grain.


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Not all flesh is the same flesh. But one is indeed of men, another truly is of beasts, another is of birds, and another is of fish.


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Also, there are heavenly bodies and earthly bodies. But while the one, certainly, has the glory of heaven, the other has the glory of earth.


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One has the brightness of the sun, another the brightness of the moon, and another the brightness of the stars. For even star differs from star in brightness.


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So it is also with the resurrection of the dead. What is sown in corruption shall rise to incorruption.


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What is sown with an animal body shall rise with a spiritual body. If there is an animal body, there is also a spiritual one.


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Just as it was written that the first man, Adam, was made with a living soul, so shall the last Adam be made with a spirit brought back to life.


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Such things as are like the earth are earthly; and such things as are like the heavens are heavenly.


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And so, just as we have carried the image of what is earthly, let us also carry the image of what is heavenly.


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Now I say this, brothers, because flesh and blood is not able to possess the kingdom of God; neither will what is corrupt possess what is incorrupt.


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Behold, I tell you a mystery. Certainly, we shall all rise again, but we shall not all be transformed:


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in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will rise up, incorruptible. And we shall be transformed.


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Thus, it is necessary for this corruptibility to be clothed with incorruptibility, and for this mortality to be clothed with immortality.


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And when this mortality has been clothed with immortality, then the word that was written shall occur: “Death is swallowed up in victory.”


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And so, my beloved brothers, be steadfast and unmovable, abounding always in the work of the Lord, knowing that your labor is not useless in the Lord.


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Now concerning the collections which are made for the saints: just as I have arranged for the churches of Galatia, so should it also be done with you.


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On the first day of the week, the Sabbath, let each one of you take from himself, setting aside what will be well-pleasing to him, so that when I arrive, the collections will not have to be made then.


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And when I am present, whomever you shall approve through letters, these I shall send to bear your gifts to Jerusalem.


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And perhaps I will stay with you, and even spend the winter, so that you may lead me on my way, whenever I depart.


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For I am not willing to see you now only in passing, since I hope that I may remain with you for some length of time, if the Lord permits.


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Now if Timothy arrives, see to it that he may be among you without fear. For he is doing the work of the Lord, just as I also do.


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Therefore, let no one despise him. Instead, lead him on his way in peace, so that he may come to me. For I am awaiting him with the brothers.


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But concerning our brother, Apollo, I am letting you know that I pleaded with him greatly to go to you with the brothers, and clearly it was not his will to go at this time. But he will arrive when there is a space of time for him.


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And I beg you, brothers: You know the house of Stephanus, and of Fortunatus, and of Achaicus, that they are the first-fruits of Achaia, and that they have dedicated themselves to the ministry of the saints.


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So you should be subject also to persons such as this, as well as to all who are cooperating and working with them.


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Now I rejoice in the presence of Stephanus and Fortunatus and Achaicus, because what was lacking in you, they have supplied.


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The churches of Asia greet you. Aquila and Priscilla greet you greatly in the Lord, with the church of their household, where I also am a guest.


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Paul, an Apostle of Jesus Christ by the will of God, and Timothy, a brother, to the church of God which is at Corinth, with all the saints who are in all of Achaia:


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Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation.


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He consoles us in all our tribulation, so that we too may be able to console those who are in any kind of distress, through the exhortation by which we also are being exhorted by God.


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For just as the Passion of Christ abounds in us, so also, through Christ, does our consolation abound.


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So, if we are in tribulation, it is for your exhortation and salvation, or if we are in consolation, it is for your consolation, or if we are exhorted, it is for your exhortation and salvation, which results in the patience endurance of the same passion which we also endure.


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So may our hope for you be made firm, knowing that, just as you are participants in the suffering, so also shall you be participants in the consolation.


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For we do not want you to be ignorant, brothers, about our tribulation, which happened to us in Asia. For we were weighed down beyond measure, beyond our strength, so that we became weary, even of life itself.


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But we had within ourselves the response to death, so that we would not have faith in ourselves, but in God, who raises the dead.


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He has rescued us, and he is rescuing us, from great peril. In him, we hope that he will continue to rescue us.


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And you are assisting, with your prayers for us, so that from many persons, by that which is a gift in us, thanks may be given through many persons, because of us.


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For our glory is this: the testimony of our conscience, which is found in simplicity of heart and in sincerity toward God. And it is not with worldly wisdom, but in the grace of God, that we have conversed with this world, and more abundantly toward you.


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For we write nothing else to you other than what you have read and understood. And I hope that you will continue to understand, even unto the end.


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And just as you have acknowledged us in our role, that we are your glory, so also you are ours, unto the day of our Lord Jesus Christ.


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and through you to pass into Macedonia, and to return to you again from Macedonia, and so be led by you on my way to Judea.


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Then, although I had intended this, did I act lightly? Or in the things that I consider, do I consider according to the flesh, so that there would be, with me, both Yes and No?


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For the Son of God, Jesus Christ, who was preached among you through us, through myself and Sylvanus and Timothy, was not Yes, and No; but was simply Yes in him.


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For whatever promises are of God are, in him, Yes. For this reason, too, through him: Amen to God for our glory.


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But I call God as a witness to my soul, that I was lenient with you, in that I did not return to Corinth:


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not because we have dominion over your faith, but because we are assistants of your joy. For by faith you stand.


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For if I make you sorrowful, then who is it that can make me glad, except the one who is made sorrowful by me?


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And so, I wrote this same thing to you, so that I might not, when I arrive, add sorrow to sorrow for those with whom I ought to rejoice, having confidence in you in all things, so that my joy may be entirely yours.


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For with much tribulation and anguish of heart, I wrote to you with many tears: not so that you would be sorrowful, but so that you might know the charity that I have more abundantly toward you.


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But if anyone has brought sorrow, he has not sorrowed me. Yet, for my part, this is so that I might not burden all of you.


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So then, to the contrary, you should be more forgiving and consoling, lest perhaps someone like this may be overwhelmed with excessive sorrow.


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It was for this reason, also, that I wrote, so that I might know, by testing you, whether you would be obedient in all things.


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But anyone whom you have forgiven of anything, I also forgive. And then, too, anyone I have forgiven, if I have forgiven anything, it was done in the person of Christ for your sakes,


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And when I had arrived at Troas, because of the Gospel of Christ, and a door had opened to me in the Lord,


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I had no rest within my spirit, because I was not able to find Titus, my brother. So, saying goodbye to them, I set out for Macedonia.


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But thanks be to God, who always brings triumph to us in Christ Jesus, and who manifests the fragrance of his knowledge through us in every place.


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For we are the sweet fragrance of Christ for God, both with those who are being saved and with those who are perishing.


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To the one, certainly, the fragrance is of death unto death. But to the other, the fragrance is of life unto life. And concerning these things, who is so suitable?


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For we are not like many others, adulterating the Word of God. But instead, we speak with sincerity: from God, before God, and in Christ.


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Must we begin again to commend ourselves? Or are we in need (as some are) of epistles of commendation for you, or from you?


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It has been made manifest that you are the Epistle of Christ, ministered by us, and written down, not with ink, but with the Spirit of the living God, and not on tablets of stone, but on the fleshly tablets of the heart.


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It is not that we are adequate to think anything of ourselves, as if anything was from us. But our adequacy is from God.


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And he has made us suitable ministers of the New Testament, not in the letter, but in the Spirit. For the letter kills, but the Spirit gives life.


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But if the ministration of death, engraved with letters upon stones, was in glory, (so much so that the sons of Israel were not able to gaze intently upon the face of Moses, because of the glory of his countenance) even though this ministration was ineffective,


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For if the ministration of condemnation is with glory, so much more is the ministration of justice abundant in glory.


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And neither was it glorified by means of an excellent glory, though it was made illustrious in its own way.


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and not as Moses did, in placing a veil over his face, so that the sons of Israel would not gaze intently at his face. This was ineffective,


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for their minds were obtuse. And, even until this present day, the very same veil, in the readings from the Old Testament, remains not taken away (though, in Christ, it is taken away).


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Yet truly, all of us, as we gaze upon the unveiled glory of the face of the Lord, are transfigured into the same image, from one glory to another. And this is done by the Spirit of the Lord.


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Therefore, since we have this ministry, and in as much as we have obtained mercy for ourselves, we are not inadequate.


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For we renounce dishonorable and hidden acts, not walking by craftiness, nor by adulterating the Word of God. Instead, by the manifestation of truth, we commend ourselves to the conscience of each man before God.


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As for them, the god of this age has blinded the minds of unbelievers, so that the light of the Gospel of the glory of Christ, who is the image of God, would not shine in them.


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For we are not preaching about ourselves, but about Jesus Christ our Lord. We are merely your servants through Jesus.


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For God, who told the light to shine out of darkness, has shined a light into our hearts, to illuminate the knowledge of the splendor of God, in the person of Christ Jesus.


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But we hold this treasure in earthen vessels, so that what is sublime may be of the power of God, and not of us.


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In all things, we endure tribulation, yet we are not in anguish. We are constrained, yet we are not destitute.


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We ever carry around the mortification of Jesus in our bodies, so that the life of Jesus may also be manifested in our bodies.


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For we who live are ever handed over unto death for the sake of Jesus, so that the life of Jesus may also be manifested in our mortal flesh.


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But we have the same Spirit of faith. And just as it is written, “I believed, and for that reason I spoke,” so we also believe, and for that reason, we also speak.


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For we know that the One who raised up Jesus will raise us up also with Jesus and will place us with you.


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Thus, all is for you, so that grace, abounding through many in thanksgiving, may abound to the glory of God.


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For this reason, we are not insufficient. But it is as though our outer man is corrupted, while our inner man is renewed from day to day.


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For though our tribulation is, at the present time, brief and light, it accomplishes in us the weight of a sublime eternal glory, beyond measure.


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And we are contemplating, not the things that are seen, but the things that are unseen. For the things that are seen are temporal, whereas the things that are not seen are eternal.


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For we know that, when our earthly house of this habitation is dissolved, we have a building of God, a house not made with hands, eternal in heaven.


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And for this reason also, we groan, desiring to be clothed from above with our habitation from heaven.


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Then too, we who are in this tabernacle groan under the burden, because we do not want to be stripped, but rather to be clothed from above, so that what is mortal may be absorbed by life.


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Now the One who accomplishes this very thing in us is God, who has given us the pledge of the Spirit.


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Therefore, we are ever confident, knowing that, while we are in the body, we are on a pilgrimage in the Lord.


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So we are confident, and we have the good will to be on a pilgrimage in the body, so as to be present to the Lord.


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For it is necessary for us to be manifested before the judgment seat of Christ, so that each one may receive the proper things of the body, according to his behavior, whether it was good or evil.


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Therefore, having knowledge of the fear of the Lord, we appeal to men, but we are made manifest before God. Yet I hope, too, that we may be made manifest in your consciences.


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We are not commending ourselves again to you, but rather we are presenting you with an opportunity to glory because of us, when you deal with those who glory in face, and not in heart.


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For the charity of Christ urges us on, in consideration of this: that if one died for all, then all have died.


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And Christ died for all, so that even those who live might not now live for themselves, but for him who died for them and who rose again.


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And so, from now on, we know no one according to the flesh. And though we have known Christ according to the flesh, yet now we know him in this way no longer.


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So if anyone is a new creature in Christ, what is old has passed away. Behold, all things have been made new.


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But all is of God, who has reconciled us to himself through Christ, and who has given us the ministry of reconciliation.


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For certainly God was in Christ, reconciling the world to himself, not charging them with their sins. And he has placed in us the Word of reconciliation.


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Therefore, we are ambassadors for Christ, so that God is exhorting through us. We beseech you for Christ: be reconciled to God.


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For God made him who did not know sin to be sin for us, so that we might become the justice of God in him.


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For he says: “In a favorable time, I heeded you; and on the day of salvation, I helped you.” Behold, now is the favorable time; behold, now is the day of salvation.


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But in all things, let us exhibit ourselves as ministers of God with great patience: through tribulation, difficulties, and distress;


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by chastity, knowledge, and longsuffering; in pleasantness, in the Holy Spirit, and in unfeigned charity;


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with the Word of truth, with the power of God, and with the armor of justice to the right and to the left;


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through honor and dishonor, despite good reports and bad, whether seen as deceivers or truth-tellers, whether ignored or acknowledged;


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as if sorrowful and yet always rejoicing; as if needy and yet enriching many; as if having nothing and possessing everything.


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But since we have the same recompense, (I am speaking as if to my own sons), you, too, should be enlarged.


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Do not choose to bear the yoke with unbelievers. For how can justice be a participant with iniquity? Or how can the fellowship of light be a participant with darkness?


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And how can Christ join together with Belial? Or what part do the faithful have with the unfaithful?


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And what consensus does the temple of God have with idols? For you are the temple of the living God, just as God says: “I will dwell with them, and I will walk among them. And I will be their God, and they shall be my people.


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Because of this, you must depart from their midst and be separate, says the Lord. And do not touch what is unclean.


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Then I will accept you. And I will be a Father to you, and you shall be sons and daughters to me, says the Lord Almighty.”


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Therefore, having these promises, most beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.


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I am not saying this to your condemnation. For we have told you before that you are in our hearts: to die together and to live together.


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Great is my confidence in you. Great is my glorying over you. I have been filled with consolation. I have a superabundant joy throughout all our tribulation.


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Then, too, when we had arrived in Macedonia, our flesh had no rest. Instead, we suffered every tribulation: exterior conflicts, interior fears.


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and not only by his arrival, but also by the consolation with which he was consoled among you. For he brought to us your desire, your weeping, your zeal for me, so that I rejoiced all the more.


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For though I made you sorrowful by my epistle, I do not repent. And if I did repent, but only for a time, having realized that the same epistle made you sorrowful,


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now I am glad: not because you were sorrowful, but because you were sorrowful unto repentance. For you became sorrowful for God, so that you might not suffer any harm from us.


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For the sorrow that is according to God accomplishes a repentance which is steadfast unto salvation. But the sorrow that is of the world accomplishes death.


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So consider this same idea, being sorrowful according to God, and what great solicitude it accomplishes in you: including protection, and indignation, and fear, and desire, and zeal, and vindication. In all things, you have shown yourselves to be uncorrupted by this sorrow.


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And so, though I wrote to you, it was not because of him who caused the injury, nor because of him who suffered from it, but so as to manifest our solicitude, which we have for you before God.


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Therefore, we have been consoled. But in our consolation, we have rejoiced even more abundantly over the joy of Titus, because his spirit was refreshed by all of you.


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And if I have gloried in anything to him about you, I have not been put to shame. But, just as we have spoken all things to you in truth, so also our glorying before Titus has been the truth.


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And his feelings are now more abundant toward you, since he remembers the obedience of you all, and how you received him with fear and trembling.


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And so we are making known to you, brothers, the grace of God that has been given in the churches of Macedonia.


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For within a great experience of tribulation, they have had an abundance of joy, and their profound poverty has only increased the richness of their simplicity.


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And I bear witness to them, that they were willing to accept what was in accord with their ability, and even what was beyond their ability.


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For they were begging us, with great exhortation, for the grace and the communication of the ministry that is with the saints.


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And this is beyond what we had hoped, since they gave themselves, first of all to the Lord, and then also to us, through the will of God,


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so much so that we petitioned Titus, that in the same manner as he had begun, he would also complete in you this same grace.


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But, just as in all things you abound in faith and in word and in knowledge and in all solicitude, and even more so in your charity toward us, so also may you abound in this grace.


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I am speaking, not commanding. But through the solicitude of others, I approve of the good character of your charity.


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For you know the grace of our Lord Jesus Christ, that though he was rich, he became poor for your sakes, so that through his poverty, you might become rich.


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And about this, I give my counsel. For this is useful to those of you who, only a year earlier, had just begun to act, or even to be willing to act.


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So, truly now, accomplish this in deed, so that, in the same manner as your willing mind is prompted, you may also act, out of that which you have.


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For when the will is prompted, it receives according to what that person has, not according to what that person does not have.


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And it is not that others should be relieved, while you are troubled, but that there should be an equality.


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In this present time, let your abundance supply their need, so that their abundance may also supply your need, in order that there may be an equality, just as it was written:


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For certainly, he accepted the exhortation. But since he was more solicitous, he went to you of his own free will.


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And we have even sent with him a brother whose praise accompanies the Gospel throughout all the churches.


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And not only that, but he was also chosen by the churches to be a companion for our sojourn in this grace, which is ministered by us with our determined will, to the glory of the Lord.


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And we have also sent with them our brother, whom we have proven to be frequently solicitous in many matters. But now there is a greater solicitousness, which is greatly entrusted to you;


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and whether it concerns Titus, who is a companion to me and a helper to you, or whether it concerns our brothers, the Apostles of the churches, it is to the glory of Christ.


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Therefore, in the sight of the churches, show them the proof of your charity and of our glorying about you.


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Now, concerning the ministry that is done toward the saints, it is not necessary for me to write to you.


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For I know your willing mind. I glory about you, concerning this, to the Macedonians. For Achaia has also been prepared, for the past year. And your example has inspired very many others.


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Now I have sent the brothers, so that what we glory about concerning you might be not be empty in this matter, in order that (as I have explained) you may be prepared.


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Otherwise, if the Macedonians arrive with me and find you unprepared, we (not to mention you) would be ashamed in this matter.


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Therefore, I considered it necessary to ask the brothers to go to you in advance and to prepare this blessing as promised, and in this way, you may be ready as a blessing, not as an excess.


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But I say this: Whoever sows sparingly will also reap sparingly. And whoever sows with blessings shall also reap from blessings:


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each one giving, just as he has determined in his heart, neither out of sadness, nor out of obligation. For God loves a cheerful giver.


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And God is able to make every grace abound in you, so that, always having what you need in all things, you may abound unto every good work,


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just as it was written: “He has distributed widely, he has given to the poor; his justice remains from age to age.”


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And he who ministers seed to the sower will offer you bread to eat, and will multiply your seed, and will increase the growth of the fruits of your justice.


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So then, having been enriched in all things, you may abound in all simplicity, which works thanksgiving to God through us.


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For the ministration of this office not only supplies whatever the saints need, but also abounds through many thanksgivings in the Lord.


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And so, through the evidence of this ministry, you glorify God by the obedience of your confession in the Gospel of Christ, and by the simplicity of your communion with them and with everyone,


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and they offer prayers for you, being solicitous about you, because of the excellent grace of God within you.


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But I myself, Paul, am begging you, through the meekness and modesty of Christ. I am certainly, by appearances, lowly among you, yet I have confidence in you, even while I am absent.


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So I am petitioning you, lest I be bold, when present, with that bold confidence that I am considered to have by certain ones who judge us as if we were walking according to the flesh.


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For the weapons of our battles are not carnal, yet still they are powerful with God, unto the destruction of fortifications: tearing down every counsel


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and height that extols itself contrary to the wisdom of God, and leading every intellect into the captivity of obedience to Christ,


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Consider the things that are in accord with appearances. If anyone trusts that by these things he belongs to Christ, let him reconsider this within himself. For just as he belongs to Christ, so also do we.


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And if I were even to glory somewhat more about our authority, which the Lord has given to us for your edification, and not for your destruction, I should not be ashamed.


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For they say: “His epistles, indeed, are weighty and strong. But his bodily presence is weak, and his speech is contemptible.”


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Let someone like this realize that whatever we are in word through epistles, while absent: we are much the same in deed, while present.


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For we would not dare to interpose or compare ourselves with certain ones who commend themselves. But we measure ourselves by ourselves, and we compare ourselves with ourselves.


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Thus, we will not glory beyond our measure, but rather according to the measure of the limit which God has measured out to us, a measure which extends even to you.


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For we are not overextending ourselves, as if we are not able to reach as far as you are able. For we have gone even as far as you have in the Gospel of Christ.


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We are not glorying immeasurably over the labors of others. Instead, we hold on to the hope of your growing faith, so as to be magnified in you, according to our own limits, but in abundance,


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and even so as to evangelize in those places that are beyond you, not in order to glory in the measure of others, but rather in those things which have already been prepared.


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For I am jealous toward you, with the jealousy of God. And I have espoused you to one husband, offering you as a chaste virgin to Christ.


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But I am afraid lest, as the serpent led astray Eve by his cleverness, so your minds might be corrupted and might fall away from the simplicity which is in Christ.


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For if anyone arrives preaching another Christ, one whom we have not preached; or if you receive another Spirit, one whom you have not received; or another Gospel, one which you have not been given: you might permit him to guide you.


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For although I may be unskilled in speech, yet I am not so in knowledge. But, in all things, we have been made manifest to you.


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Or did I commit a sin by humbling myself so that you would be exalted? For I preached the Gospel of God to you freely.


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And when I was with you and in need, I was burdensome to no one. For the brothers who came from Macedonia supplied whatever was lacking to me. And in all things, I have kept myself, and I will keep myself, from being burdensome to you.


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The truth of Christ is in me, and so this glorying shall not be broken away from me in the regions of Achaia.


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But what I am doing, I will continue to do, so that I may take away an opportunity from those who desire an opportunity by which they may glory, so as to be considered to be like us.


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For false apostles, such as these deceitful workers, are presenting themselves as if they were Apostles of Christ.


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Therefore, it is no great thing if his ministers present themselves as if they were ministers of justice, for their end shall be according to their works.


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I say again. And let no one consider me to be foolish. Or, at least, accept me as if I were foolish, so that I also may glory a small amount.


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What I am saying is not said according to God, but as if in foolishness, in this matter of glorying.


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For you permit it when someone guides you into servitude, even if he devours you, even if he takes from you, even if he is extolled, even if he strikes you repeatedly on the face.


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I speak according to disgrace, as if we had been weak in this regard. In this matter, (I speak in foolishness) if anyone dares, I dare also.


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They are Hebrews; so am I. They are Israelites; so am I. They are the offspring of Abraham; so am I.


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They are the ministers of Christ (I speak as if I were less wise); more so am I: with many more labors, with numerous imprisonments, with wounds beyond measure, with frequent mortifications.


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Three times, I was beaten with rods. One time, I was stoned. Three times, I was shipwrecked. For a night and a day, I was in the depths of the sea.


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I have made frequent journeys, through dangerous waters, in danger of robbers, in danger from my own nation, in danger from the Gentiles, in danger in the city, in danger in the wilderness, in danger in the sea, in danger from false brothers,


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with hardships and difficulties, with much vigilance, in hunger and thirst, with frequent fasts, in cold and nakedness,


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and, in addition to these things, which are external: there is my daily earnestness and solicitude for all the churches.


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At Damascus, the governor of the nation under Aretas the king, watched over the city of the Damascenes, so as to apprehend me.


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If it is necessary (though certainly not expedient) to glory, then I will next tell of visions and revelations from the Lord.


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I know a man in Christ, who, more than fourteen years ago (whether in the body, I do not know, or out of the body, I do not know: God knows), was enraptured to the third heaven.


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who was enraptured into Paradise. And he heard words of mystery, which it is not permitted for man to speak.


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On behalf of someone like this, I will glory. But on behalf of myself, I will not glory about anything, except my infirmities.


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For even though I am willing to glory, I will not be foolish. But I will speak the truth. Yet I will do so sparingly, lest anyone may consider me to be anything more than what he sees in me, or anything more than what he hears from me.


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And lest the greatness of the revelations should extol me, there was given to me a prodding in my flesh: an angel of Satan, who struck me repeatedly.


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And he said to me: “My grace is sufficient for you. For virtue is perfected in weakness.” And so, willingly shall I glory in my weaknesses, so that the virtue of Christ may live within me.


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Because of this, I am pleased in my infirmity: in reproaches, in difficulties, in persecutions, in distresses, for the sake of Christ. For when I am weak, then I am powerful.


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I have become foolish; you have compelled me. For I ought to have been commended by you. For I have been nothing less than those who claim to be above the measure of Apostles, even though I am nothing.


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And the seal of my Apostleship has been set over you, with all patience, with signs and wonders and miracles.


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For what is there that you have had which is less than the other churches, except that I myself did not burden you? Forgive me this injury.


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Behold, this is the third time I have prepared to come to you, and yet I will not be a burden to you. For I am seeking not the things that are yours, but you yourselves. And neither should the children store up for the parents, but the parents for the children.


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And so, very willingly, I will spend and exhaust myself for the sake of your souls, loving you more, while being loved less.


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I asked for Titus, and I sent a brother with him. Did Titus defraud you? Did we not walk with the same spirit? Did we not walk in the same steps?


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Have you ever thought that we should explain ourselves to you? We speak in the sight of God, in Christ. But all things, most beloved, are for your edification.


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Yet I fear, lest perhaps, when I have arrived, I might not find you such as I would want, and I might be found by you, such as you would not want. For perhaps there may be among you: contention, envy, animosity, dissension, detraction, whispering, self-exaltation, and rebellion.


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If so, then, when I have arrived, God may again humble me among you. And so, I mourn for the many who sinned beforehand, and did not repent, over the lust and fornication and homosexuality, which they have committed.


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Behold, this is the third time that I am coming to you. By the mouth of two or three witnesses, every word shall stand.


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I have preached when present, and I will preach now while absent, to those who sinned before, and to all the others, because, when I arrive again, I will not be lenient with you.


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Do you seek evidence that it is Christ who speaks in me, who is not weak with you, but is powerful with you?


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For although he was crucified in weakness, yet he lives by the power of God. And yes, we are weak in him. But we shall live with him by the power of God among you.


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Test yourselves as to whether you are in the faith. Examine yourselves. Or do you yourselves not know whether Christ Jesus is in you? But perhaps you are reprobates.


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Now we pray to God that you shall do nothing evil, not so that we may seem to be approved, but so that you may do what is good, even if we seem like reprobates.


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For we rejoice that we are weak, while you are strong. This is also what we pray for: your perfection.


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Therefore, I write these things while absent, so that, when present, I may not have to act more harshly, according to the authority which the Lord has given to me, for edification and not for destruction.


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As to the rest, brothers, rejoice, be perfect, be encouraged, have the same mind, have peace. And so the God of peace and love will be with you.


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The grace of our Lord Jesus Christ, and the charity of God, and the communion of the Holy Spirit be with you all. Amen.


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Paul, an Apostle, not from men and not through man, but through Jesus Christ, and God the Father, who raised him from the dead,


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who gave himself on behalf of our sins, so that he might deliver us from this present wicked age, according to the will of God our Father.


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I wonder that you have been so quickly transferred, from him who called you into the grace of Christ, over to another gospel.


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For there is no other, except that there are some persons who disturb you and who want to overturn the Gospel of Christ.


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But if anyone, even we ourselves or an Angel from Heaven, were to preach to you a gospel other than the one that we have preached to you, let him be anathema.


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Just as we have said before, so now I say again: If anyone has preached a gospel to you, other than that which you have received, let him be anathema.


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For am I now persuading men, or God? Or, am I seeking to please men? If I still were pleasing men, then I would not be a servant of Christ.


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For I would have you understand, brothers, that the Gospel which has been preached by me is not according to man.


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And I did not receive it from man, nor did I learn it, except through the revelation of Jesus Christ.


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For you have heard of my former behavior within Judaism: that, beyond measure, I persecuted the Church of God and fought against Her.


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And I advanced in Judaism beyond many of my equals among my own kind, having proven to be more abundant in zeal toward the traditions of my fathers.


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But, when it pleased him who, from my mother’s womb, had set me apart, and who has called me by his grace,


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to reveal his Son within me, so that I might evangelize him among the Gentiles, I did not next seek the consent of flesh and blood.


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Neither did I go to Jerusalem, to those who were Apostles before me. Instead, I went into Arabia, and next I returned to Damascus.


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And then, after three years, I went to Jerusalem to see Peter; and I stayed with him for fifteen days.


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For they had only heard that: “He, who formerly persecuted us, now evangelizes the faith which he once fought.”


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And I went up according to revelation, and I debated with them about the Gospel that I am preaching among the Gentiles, but away from those who were pretending to be something, lest perhaps I might run, or have run, in vain.


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but only because of false brothers, who were brought in unknowingly. They entered secretly to spy on our liberty, which we have in Christ Jesus, so that they might reduce us to servitude.


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We did not yield to them in subjection, even for an hour, in order that the truth of the Gospel would remain with you,


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and away from those who were pretending to be something. (Whatever they might have been once, it means nothing to me. God does not accept the reputation of a man.) And those who were claiming to be something had nothing to offer me.


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But it was to the contrary, since they had seen that the Gospel to the uncircumcised was entrusted to me, just as the Gospel to the circumcised was entrusted to Peter.


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For he who was working the Apostleship to the circumcised in Peter, was also working in me among the Gentiles.


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And so, when they had acknowledged the grace that was given to me, James and Cephas and John, who seemed like pillars, gave to me and to Barnabas the right hand of fellowship, so that we would go to the Gentiles, while they went to the circumcised,


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asking only that we should be mindful of the poor, which was the very thing that I also was solicitous to do.


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But when Cephas had arrived at Antioch, I stood against him to his face, because he was blameworthy.


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For before certain ones arrived from James, he ate with the Gentiles. But when they had arrived, he drew apart and separated himself, fearing those who were of the circumcision.


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And the other Jews consented to his pretense, so that even Barnabas was led by them into that falseness.


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But when I had seen that they were not walking correctly, by the truth of the Gospel, I said to Cephas in front of everyone: “If you, while you are a Jew, are living like the Gentiles and not the Jews, how is it that you compel the Gentiles to keep the customs of the Jews?”


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And we know that man is not justified by the works of the law, but only by the faith of Jesus Christ. And so we believe in Christ Jesus, in order that we may be justified by the faith of Christ, and not by the works of the law. For no flesh will be justified by the works of the law.


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But if, while seeking to be justified in Christ, we ourselves are also found to be sinners, would then Christ be the minister of sin? Let it not be so!


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For through the law, I have become dead to the law, so that I may live for God. I have been nailed to the cross with Christ.


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I live; yet now, it is not I, but truly Christ, who lives in me. And though I live now in the flesh, I live in the faith of the Son of God, who loved me and who delivered himself for me.


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O senseless Galatians, who has so fascinated you that you would not obey the truth, even though Jesus Christ has been presented before your eyes, crucified among you?


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I wish to know only this from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?


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Therefore, does he who distributes the Spirit to you, and who works miracles among you, act by the works of the law, or by the hearing of the faith?


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Thus Scripture, foreseeing that God would justify the Gentiles by faith, foretold to Abraham: “All nations shall be blessed in you.”


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For as many as are of the works of the law are under a curse. For it has been written: “Cursed is everyone who does not continue in all the things that have been written in the book of the Law, so as to do them.”


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And, since in the law no one is justified with God, this is manifest: “For the just man lives by faith.”


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Christ has redeemed us from the curse of the law, since he became a curse for us. For it is written: “Cursed is anyone who hangs from a tree.”


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This was so that the blessing of Abraham might reach the Gentiles through Christ Jesus, in order that we might receive the promise of the Spirit through faith.


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Brothers (I speak according to man), if a man’s testament has been confirmed, no one would reject it or add to it.


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The promises were made to Abraham and to his offspring. He did not say, “and to descendents,” as if to many, but instead, as if to one, he said, “and to your offspring,” who is Christ.


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But I say this: the testament confirmed by God, which, after four hundred and thirty years became the Law, does not nullify, so as to make the promise empty.


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For if the inheritance is of the law, then it is no longer of the promise. But God bestowed it to Abraham through the promise.


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Why, then, was there a law? It was established because of transgressions, until the offspring would arrive, to whom he made the promise, ordained by Angels through the hand of a mediator.


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So then, was the law contrary to the promises of God? Let it not be so! For if a law had been given, which was able to give life, truly justice would be of the law.


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But Scripture has enclosed everything under sin, so that the promise, by the faith of Jesus Christ, might be given to those who believe.


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But before the faith arrived, we were preserved by being enclosed under the law, unto that faith which was to be revealed.


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There is neither Jew nor Greek; there is neither servant nor free; there is neither male nor female. For you are all one in Christ Jesus.


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But I say that, during the time an heir is a child, he is no different from a servant, even though he is the owner of everything.


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so that he might redeem those who were under the law, in order that we might receive the adoption of sons.


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Therefore, because you are sons, God has sent the Spirit of his Son into your hearts, crying out: “Abba, Father.”


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And so now he is not a servant, but a son. But if he is a son, then he is also an heir, through God.


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But now, since you have known God, or rather, since you have been known by God: how can you turn away again, to weak and destitute influences, which you desire to serve anew?


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But you know that, in the weakness of the flesh, I have preached the Gospel to you for a long time, and that your trials are in my flesh.


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You did not despise or reject me. But instead, you accepted me like an Angel of God, even like Christ Jesus.


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Therefore, where is your happiness? For I offer to you testimony that, if it could be done, you would have plucked out your own eyes and would have given them to me.


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They are not imitating you well. And they are willing to exclude you, so that you might imitate them.


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And I would willingly be present with you, even now. But I would alter my voice: for I am ashamed of you.


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And he who was of the servant was born according to the flesh. But he who was of the free woman was born by the promise.


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These things are said through an allegory. For these represent the two testaments. Certainly the one, on Mount Sinai, gives birth unto servitude, which is Hagar.


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For Sinai is a mountain in Arabia, which is related to the Jerusalem of the present time, and it serves with her sons.


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For it was written: “Rejoice, O barren one, though you do not conceive. Burst forth and cry out, though you do not give birth. For many are the children of the desolate, even more than of her who has a husband.”


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But just as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now.


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And what does Scripture say? “Cast out the woman servant and her son. For the son of a servant women shall not be an heir with the son of a free woman.”


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And so, brothers, we are not the sons of the servant woman, but rather of the free woman. And this is the freedom with which Christ has set us free.


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Behold, I, Paul, say to you, that if you have been circumcised, Christ will be of no benefit to you.


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For I again testify, about every man circumcising himself, that he is obligated to act according to the entire law.


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You are being emptied of Christ, you who are being justified by the law. You have fallen from grace.


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For in Christ Jesus, neither circumcision nor uncircumcision prevails over anything, but only faith which works through charity.


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I have confidence in you, in the Lord, that you will accept nothing of the kind. However, he who disturbs you shall bear the judgment, whomever he may be.


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And as for me, brothers, if I still preach circumcision, why am I still suffering persecution? For then the scandal of the Cross would be made empty.


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For you, brothers, have been called to liberty. Only you must not make liberty into an occasion for the flesh, but instead, serve one another through the charity of the Spirit.


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For the flesh desires against the spirit, and the spirit against the flesh. And since these are against one another, you may not do whatever you want.


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Now the works of the flesh are manifest; they are: fornication, lust, homosexuality, self-indulgence,


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the serving of idols, drug use, hostility, contentiousness, jealousy, wrath, quarrels, dissensions, divisions,


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envy, murder, inebriation, carousing, and similar things. About these things, I continue to preach to you, as I have preached to you: that those who act in this way shall not obtain the kingdom of God.


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And, brothers, if a man has been overtaken by any offense, you who are spiritual should instruct someone like this with a spirit of leniency, considering that you yourselves might also be tempted.


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So let each one prove his own work. And in this way, he shall have glory in himself only, and not in another.


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And let him who is being taught the Word discuss it with him who is teaching it to him, in every good way.


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For whatever a man will have sown, that also shall he reap. For whoever sows in his flesh, from the flesh he shall also reap corruption. But whoever sows in the Spirit, from the Spirit he shall reap eternal life.


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Therefore, while we have time, we should do good works toward everyone, and most of all toward those who are of the household of the faith.


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For as many of you as they desire to please in the flesh, they compel to be circumcised, but only so that they might not suffer the persecution of the cross of Christ.


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And yet, neither do they themselves, who are circumcised, keep the law. Instead, they want you to be circumcised, so that they may glory in your flesh.


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But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world.


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For in Christ Jesus, neither circumcision nor uncircumcision prevails in any way, but instead there is a new creature.


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Concerning other matters, let no one trouble me. For I carry the stigmata of the Lord Jesus in my body.


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Paul, an Apostle of Jesus Christ through the will of God, to all the saints who are at Ephesus and to the faithful in Christ Jesus.


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Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavens, in Christ,


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just as he chose us in him before the foundation of the world, so that we would be holy and immaculate in his sight, in charity.


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He has predestined us to adoption as sons, through Jesus Christ, in himself, according to the purpose of his will,


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In him, we have redemption through his blood: the remission of sins in accord with the riches of his grace,


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So does he make known to us the mystery of his will, which he has set forth in Christ, in a manner well-pleasing to him,


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in the dispensation of the fullness of time, so as to renew in Christ everything that exists through him in heaven and on earth.


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In him, we too are called to our portion, having been predestined in accord with the plan of the One who accomplishes all things by the counsel of his will.


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In him, you also, after you heard and believed the Word of truth, which is the Gospel of your salvation, were sealed with the Holy Spirit of the Promise.


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He is the pledge of our inheritance, unto the acquisition of redemption, to the praise of his glory.


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Because of this, and hearing of your faith that is in the Lord Jesus, and of your love toward all the saints,


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so that the God of our Lord Jesus Christ, the Father of glory, may give a spirit of wisdom and of revelation to you, in knowledge of him.


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May the eyes of your heart be illuminated, so that you may know what is the hope of his calling, and the wealth of the glory of his inheritance with the saints,


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and the preeminent magnitude of his virtue toward us, toward we who believe in accord with the work of his powerful virtue,


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which he wrought in Christ, raising him from the dead and establishing him at his right hand in the heavens,


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above every principality and power and virtue and dominion, and above every name that is given, not only in this age, but even in the future age.


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And he has subjected all things under his feet, and he has made him the head over the entire Church,


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in which you walked in times past, according to the age of this world, according to the prince of the power of this sky, the spirit who now works in the sons of distrust.


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And we too were all conversant in these things, in times past, by the desires of our flesh, acting according to the will of the flesh and according to our own thoughts. And so we were, by nature, sons of wrath, even like the others.


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Yet still, God, who is rich in mercy, for the sake of his exceedingly great charity with which he loved us,


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even when we were dead in our sins, has enlivened us together in Christ, by whose grace you have been saved.


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And he has raised us up together, and he has caused us to sit down together in the heavens, in Christ Jesus,


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so that he may display, in the ages soon to arrive, the abundant wealth of his grace, by his goodness toward us in Christ Jesus.


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For by grace, you have been saved through faith. And this is not of yourselves, for it is a gift of God.


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For we are his handiwork, created in Christ Jesus for the good works which God has prepared and in which we should walk.


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Because of this, be mindful that, in times past, you were Gentiles in the flesh, and that you were called uncircumcised by those who are called circumcised in the flesh, something done by man,


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and that you were, in that time, without Christ, being foreign to the way of life of Israel, being visitors to the testament, having no hope of the promise, and being without God in this world.


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But now, in Christ Jesus, you, who were in times past far away, have been brought near by the blood of Christ.


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For he is our peace. He made the two into one, by dissolving the intermediate wall of separation, of opposition, by his flesh,


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emptying the law of commandments by decree, so that he might join these two, in himself, into one new man, making peace


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Now, therefore, you are no longer visitors and new arrivals. Instead, you are citizens among the saints in the household of God,


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having been built upon the foundation of the Apostles and of the Prophets, with Jesus Christ himself as the preeminent cornerstone.


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Now certainly, you have heard of the dispensation of the grace of God, which has been given to me among you:


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that, by means of revelation, the mystery was made known to me, just as I have written above in a few words.


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In other generations, this was unknown to the sons of men, even as it has now been revealed to his holy Apostles and Prophets in the Spirit,


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so that the Gentiles would be co-heirs, and of the same body, and partners together, by his promise in Christ Jesus, through the Gospel.


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Of this Gospel, I have been made a minister, according to the gift of the grace of God, which has been given to me by means of the operation of his virtue.


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Although I am the least of all the saints, I have been given this grace: to evangelize among the Gentiles the unsearchable riches of Christ,


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and to enlighten everyone concerning the dispensation of the mystery, hidden before the ages in God who created all things,


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so that the manifold wisdom of God may become well-known to the principalities and powers in the heavens, through the Church,


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Because of this, I ask you not to be weakened by my tribulations on your behalf; for this is your glory.


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And I ask him to grant to you to be strengthened in virtue by his Spirit, in accord with the wealth of his glory, in the inner man,


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So may you be able to embrace, with all the saints, what is the width and length and height and depth


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of the charity of Christ, and even be able to know that which surpasses all knowledge, so that you may be filled with all the fullness of God.


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Now to him who is able to do all things, more abundantly than we could ever ask or understand, by means of the virtue which is at work in us:


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to him be glory, in the Church and in Christ Jesus, throughout every generation, forever and ever. Amen.


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And so, as a prisoner in the Lord, I beg you to walk in a manner worthy of the vocation to which you have been called:


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Because of this, he says: “Ascending on high, he took captivity itself captive; he gave gifts to men.”


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Now that he has ascended, what is left except for him also to descended, first to the lower parts of the earth?


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He who descended is the same one who also ascended above all the heavens, so that he might fulfill everything.


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And the same one granted that some would be Apostles, and some Prophets, yet truly others evangelists, and others pastors and teachers,


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for the sake of the perfection of the saints, by the work of the ministry, in the edification of the body of Christ,


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until we all meet in the unity of faith and in the knowledge of the Son of God, as a perfect man, in the measure of the age of the fullness of Christ.


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So may we then no longer be little children, disturbed and carried about by every wind of doctrine, by the wickedness of men, and by the craftiness which deceives unto error.


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Instead, acting according to truth in charity, we should increase in everything, in him who is the head, Christ himself.


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For in him, the whole body is joined closely together, by every underlying joint, through the function allotted to each part, bringing improvement to the body, toward its edification in charity.


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And so, I say this, and I testify in the Lord: that from now on you should walk, not as the Gentiles also walk, in the vanity of their mind,


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having their intellect obscured, being alienated from the life of God, through the ignorance that is within them, because of the blindness of their hearts.


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Such as these, despairing, have given themselves over to sexual immorality, carrying out every impurity with rapacity.


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For certainly, you have listened to him, and you have been instructed in him, according to the truth that is in Jesus:


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to set aside your earlier behavior, the former man, who was corrupted, by means of desire, unto error,


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and so put on the new man, who, in accord with God, is created in justice and in the holiness of truth.


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Because of this, setting aside lying, speak the truth, each one with his neighbor. For we are all part of one another.


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Whoever was stealing, let him now not steal, but rather let him labor, working with his hands, doing what is good, so that he may have something to distribute to those who suffer need.


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Let no evil words proceed from your mouth, but only what is good, toward the edification of faith, so as to bestow grace upon those who listen.


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And do not be willing to grieve the Holy Spirit of God, in whom you have been sealed, unto the day of redemption.


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Let all bitterness and anger and indignation and outcry and blasphemy be taken away from you, along with all malice.


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And be kind and merciful to one another, forgiving one another, just as God has forgiven you in Christ.


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And walk in love, just as Christ also loved us and delivered himself for us, as an oblation and a sacrifice to God, with a fragrance of sweetness.


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But let not any kind of fornication, or impurity, or rapacity so much as be named among you, just as is worthy of the saints,


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nor any indecent, or foolish, or abusive talk, for this is without purpose; but instead, give thanks.


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For know and understand this: no one who is a fornicator, or lustful, or rapacious (for these are a kind of service to idols) holds an inheritance in the kingdom of Christ and of God.


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Let no one seduce you with empty words. For because of these things, the wrath of God was sent upon the sons of unbelief.


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For you were darkness, in times past, but now you are light, in the Lord. So then, walk as sons of the light.


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But all things that are disputed are made manifest by the light. For all that is made manifest is light.


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Because of this, it is said: “You who are sleeping: awaken, and rise up from the dead, and so shall the Christ enlighten you.”


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And do not choose to be inebriated by wine, for this is self-indulgence. Instead, be filled with the Holy Spirit,


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speaking among yourselves in psalms and hymns and spiritual canticles, singing and reciting psalms to the Lord in your hearts,


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For the husband is the head of the wife, just as Christ is the head of the Church. He is the Savior of his body.


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Therefore, just as the Church is subject to Christ, so also should wives be subject to their husbands in all things.


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so that he might offer her to himself as a glorious Church, not having any spot or wrinkle or any such thing, so that she would be holy and immaculate.


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For no man has ever hated his own flesh, but instead he nourishes and cherishes it, as Christ also does to the Church.


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“For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh.”


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Yet truly, each and every one of you should love his wife as himself. And a wife should fear her husband.


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And you, fathers, do not provoke your children to anger, but educate them with the discipline and correction of the Lord.


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Servants, be obedient to your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ.


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Do not serve only when seen, as if to please men, but act as servants of Christ, doing the will of God from the heart.


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For you know that whatever good each one will do, the same will he receive from the Lord, whether he is servant or free.


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And you, lords, act similarly toward them, setting aside threats, knowing that the Lord of both you and them is in heaven. For with him there is no favoritism toward anyone.


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Be clothed in the armor of God, so that you may be able to stand against the treachery of the devil.


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For our struggle is not against flesh and blood, but against principalities and powers, against the directors of this world of darkness, against the spirits of wickedness in high places.


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Because of this, take up the armor of God, so that you may be able to withstand the evil day and remain perfect in all things.


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Therefore, stand firm, having been girded about your waist with truth, and having been clothed with the breastplate of justice,


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In all things, take up the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one.


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Through every kind of prayer and supplication, pray at all times in spirit, and so be vigilant with every kind of earnest supplication, for all the saints,


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and also for me, so that words may be given to me, as I open my mouth with faith to make known the mystery of the Gospel,


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in such a manner that I may dare to speak exactly as I ought to speak. For I act as an ambassador in chains for the Gospel.


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Now, so that you also may know the things that concern me and what I am doing, Tychicus, a most beloved brother and a faithful minister in the Lord, will make known everything to you.


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I have sent him to you for this very reason, so that you may know the things that concern us, and so that he may console your hearts.


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Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons.


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I am confident of this very thing: that he who has begun this good work in you will perfect it, unto the day of Christ Jesus.


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So then, it is right for me to feel this way about all of you, because I hold you in my heart, and because, in my chains and in the defense and confirmation of the Gospel, you all are partakers of my joy.


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And this I pray: that your charity may abound more and more, with knowledge and with all understanding,


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so that you may be confirmed in what is better, in order that you may be sincere and without offense on the day of Christ:


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Now, brothers, I want you to know that the things concerning me happened for the advancement of the Gospel,


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in such a way that my chains have become manifest in Christ in every place of judgment and in all other such places.


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And many from among the brothers in the Lord, becoming confident through my chains, are now much bolder in speaking the Word of God without fear.


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Certainly, some do so even because of envy and contention; and others, too, do so because of a good will to preach Christ.


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But others, out of contention, announce Christ insincerely, claiming that their difficulties lift them up to my chains.


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But what does it matter? As long as, by every means, whether under pretext or in truthfulness, Christ is announced. And about this, I rejoice, and moreover, I will continue to rejoice.


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For I know that this will bring me to salvation, through your prayers and under the ministration of the Spirit of Jesus Christ,


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by means of my own expectation and hope. For in nothing shall I be confounded. Instead, with all confidence, now just as always, Christ shall be magnified in my body, whether by life or by death.


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And while I live in the flesh, for me, there is the fruit of works. But I do not know which I would choose.


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For I am constrained between the two: having a desire to be dissolved and to be with Christ, which is the far better thing,


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And having this confidence, I know that I shall remain and that I shall continue to remain with all of you, for your advancement and for your joy in the faith,


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Only let your behavior be worthy of the Gospel of Christ, so that, whether I return and see you, or whether, being absent, I hear about you, still you may stand firm with one spirit, with one mind, laboring together for the faith of the Gospel.


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And in nothing be terrified by the adversaries. For what is to them is an occasion of perdition, is to you an occasion of salvation, and this is from God.


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For this has been given to you on behalf of Christ, not only so that you may believe in him, but even so that you may suffer with him,


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engaging in the same struggle, of a kind which you also have seen in me, and which you now have heard from me.


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Therefore, if there is any consolation in Christ, any solace of charity, any fellowship of the Spirit, any feelings of commiseration:


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complete my joy by having the same understanding, holding to the same charity, being of one mind, with the same sentiment.


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Let nothing be done by contention, nor in vain glory. Instead, in humility, let each of you esteem others to be better than himself.


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Instead, he emptied himself, taking the form of a servant, being made in the likeness of men, and accepting the state of a man.


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so that, at the name of Jesus, every knee would bend, of those in heaven, of those on earth, and of those in hell,


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and so that every tongue would confess that the Lord Jesus Christ is in the glory of God the Father.


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And so, my most beloved, just as you have always obeyed, not only in my presence, but even more so now in my absence: work toward your salvation with fear and trembling.


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For it is God who works in you, both so as to choose, and so as to act, in accord with his good will.


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So may you be without blame, simple sons of God, without reproof, in the midst of a depraved and perverse nation, among whom you shine like lights in the world,


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holding to the Word of Life, until my glory in the day of Christ. For I have not run in vain, nor have I labored in vain.


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Moreover, if I am to be immolated because of the sacrifice and service of your faith, I rejoice and give thanks with all of you.


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Now I hope in the Lord Jesus to send Timothy to you soon, in order that I may be encouraged, when I know the things concerning you.


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For I have no one else with such an agreeable mind, who, with sincere affection, is solicitous for you.


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So know this evidence of him: that like a son with a father, so has he served with me in the Gospel.


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Now I have considered it necessary to send to you Epaphroditus, my brother, and co-worker, and fellow soldier, and an attendant to my needs, but your Apostle.


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For certainly, he has desired all of you, and he was saddened because you had heard that he was sick.


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For he was sick, even unto death, but God took pity on him, and not only on him, but truly on myself also, so that I would not have sorrow upon sorrow.


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Therefore, I sent him more readily, in order that, by seeing him again, you may rejoice, and I may be without sorrow.


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For he was brought close even to death, for the sake of the work of Christ, handing over his own life, so that he might fulfill what was lacking from you concerning my service.


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Concerning other things, my brothers, rejoice in the Lord. It is certainly not tiresome for me to write the same things to you, but for you, it is not necessary.


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For we are the circumcised, we who serve God in the Spirit and who glory in Christ Jesus, having no confidence in the flesh.


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Nevertheless, I might have confidence also in the flesh, for if anyone else seems to have confidence in the flesh, more so do I.


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For I was circumcised on the eighth day, of the stock of Israel, from the tribe of Benjamin, a Hebrew among Hebrews. According to the law, I was a Pharisee;


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according to zeal, I persecuted the Church of God; according to the justice that is in the law, I lived without blame.


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But the things which had been to my gain, the same have I considered a loss, for the sake of Christ.


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Yet truly, I consider everything to be a loss, because of the preeminent knowledge of Jesus Christ, my Lord, for whose sake I have suffered the loss of everything, considering it all to be like dung, so that I may gain Christ,


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and so that you may be found in him, not having my justice, which is of the law, but that which is of the faith of Christ Jesus, the justice within faith, which is of God.


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So shall I know him, and the power of his resurrection, and the fellowship of his Passion, having been fashioned according to his death,


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It is not as though I have already received this, or were already perfect. But rather I pursue, so that by some means I might attain, that in which I have already been attained by Christ Jesus.


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Brothers, I do not consider that I have already attained this. Instead, I do one thing: forgetting those things that are behind, and extending myself toward those things that are ahead,


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Therefore, as many of us as are being perfected, let us agree about this. And if in anything you disagree, God will reveal this to you also.


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Be imitators of me, brothers, and observe those who are walking similarly, just as you have seen by our example.


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For many persons, about whom I have often told you (and now tell you, weeping,) are walking as enemies of the cross of Christ.


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Their end is destruction; their god is their belly; and their glory is in their shame: for they are immersed in earthly things.


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who will transform the body of our lowliness, according to the form of the body of his glory, by means of that power by which he is even able to subject all things to himself.


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And so, my most beloved and most desired brothers, my joy and my crown: stand firm in this way, in the Lord, most beloved.


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And I also ask you, as my genuine companion, to assist those women who have labored with me in the Gospel, with Clement and the rest of my assistants, whose names are in the Book of Life.


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Be anxious about nothing. But in all things, with prayer and supplication, with acts of thanksgiving, let your petitions be made known to God.


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And so shall the peace of God, which exceeds all understanding, guard your hearts and minds in Christ Jesus.


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Concerning the rest, brothers, whatever is true, whatever is chaste, whatever is just, whatever is holy, whatever is worthy to be loved, whatever is of good repute, if there is any virtue, if there is any praiseworthy discipline: meditate on these.


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All the things that you have learned and accepted and heard and seen in me, do these. And so shall the God of peace be with you.


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Now I rejoice in the Lord exceedingly, because finally, after some time, your feelings for me have flourished again, just as you formerly felt. For you had been preoccupied.


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I am not saying this as if out of need. For I have learned that, in whatever state I am, it is sufficient.


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I know how to be humbled, and I know how to abound. I am prepared for anything, anywhere: either to be full or to be hungry, either to have abundance or to endure scarcity.


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But you also know, O Philippians, that at the beginning of the Gospel, when I set out from Macedonia, not a single church shared with me in the plan of giving and receiving, except you alone.


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But I have everything in abundance. I have been filled up, having received from Epaphroditus the things that you sent; this is an odor of sweetness, an acceptable sacrifice, pleasing to God.


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The brothers who are with me greet you. All the saints greet you, but especially those who are of Caesar’s household.


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Grace and peace to you, from God our Father and from the Lord Jesus Christ. We give thanks to God, the Father of our Lord Jesus Christ, praying for you always.


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For we have heard of your faith in Christ Jesus, and of the love that you have toward all the saints,


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because of the hope that has been stored up for you in heaven, which you have heard through the Word of Truth in the Gospel.


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This has reached you, just as it is present in the whole world, where it grows and bears fruit, as it has also done in you, since the day when you first heard and knew the grace of God in truth,


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just as you learned it from Epaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus.


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Then, too, from the day when we first heard it, we have not ceased praying for you and requesting that you be filled with the knowledge of his will, with all wisdom and spiritual understanding,


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so that you may walk in a manner worthy of God, being pleasing in all things, being fruitful in every good work, and increasing in the knowledge of God,


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being strengthened in every virtue, in accord with the power of his glory, with all patience and longsuffering, with joy,


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giving thanks to God the Father, who has made us worthy to have a share in the portion of the saints, in the light.


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For he has rescued us from the power of darkness, and he has transferred us into the kingdom of the Son of his love,


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For in him was created everything in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers. All things were created through him and in him.


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And he is the head of his body, the Church. He is the beginning, the first-born from the dead, so that in all things he may hold primacy.


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and that, through him, all things be reconciled to himself, making peace through the blood of his cross, for the things that are on earth, as well as the things that are in heaven.


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And you, though you had been, in times past, understood to be foreigners and enemies, with works of evil,


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yet now he has reconciled you, by his body of flesh, through death, so as to offer you, holy and immaculate and blameless, before him.


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So then, continue in the faith: well-founded and steadfast and immovable, by the hope of the Gospel that you have heard, which has been preached throughout all creation under heaven, the Gospel of which I, Paul, have become a minister.


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For now I rejoice in my passion on your behalf, and I complete in my flesh the things that are lacking in the Passion of Christ, for the sake of his body, which is the Church.


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For I have become a minister of the Church, according to the dispensation of God that has been given to me among you, so that I may fulfill the Word of God,


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the mystery which had remained hidden to past ages and generations, but which now is manifested to his saints.


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To them, God willed to made known the riches of the glory of this mystery among the Gentiles, which is Christ and the hope of his glory within you.


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We are announcing him, correcting every man and teaching every man, with all wisdom, so that we may offer every man perfect in Christ Jesus.


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For I want you to know the kind of solicitude that I have for you, and for those who are at Laodicea, as well as for those who have not seen my face in the flesh.


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May their hearts be consoled and instructed in charity, with all the riches of a plenitude of understanding, with knowledge of the mystery of God the Father and of Christ Jesus.


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For though I may be absent in body, yet I am with you in spirit. And I rejoice as I gaze upon your order and its foundation, which is in Christ, your faith.


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Be rooted and continually built up in Christ. And be confirmed in the faith, just as you have also learned it, increasing in him with acts of thanksgiving.


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See to it that no one deceives you through philosophy and empty falsehoods, as found in the traditions of men, in accord with the influences of the world, and not in accord with Christ.


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In him also, you have been circumcised with a circumcision not made by hand, not by the despoiling of the body of flesh, but by the circumcision of Christ.


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You have been buried with him in baptism. In him also, you have risen again through faith, by the work of God, who raised him up from the dead.


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And when you were dead in your transgressions and in the uncircumcision of your flesh, he enlivened you, together with him, forgiving you of all transgressions,


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and wiping away the handwriting of the decree which was against us, which was contrary to us. And he has taken this away from your midst, affixing it to the Cross.


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And so, despoiling principalities and powers, he has led them away confidently and openly, triumphing over them in himself.


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Therefore, let no one judge you as concerns food or drink, or a particular feast day, or feast days of new moons, or of Sabbaths.


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Let no one seduce you, preferring base things and a religion of Angels, walking according to what he has not seen, being vainly inflated by the sensations of his flesh,


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and not holding up the head, with which the whole body, by its underlying joints and ligaments, is joined together and grows with an increase that is of God.


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So then, if you have died with Christ to the influences of this world, why do you still make decisions as if you were living in the world?


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Such ideas have at least an intention to attain to wisdom, but through superstition and debasement, not sparing the body, and they are without any honor in satiating the flesh.


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Therefore, if you have risen together with Christ, seek the things that are above, where Christ is seated at the right hand of God.


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Therefore, mortify your body, while it is upon the earth. For because of fornication, impurity, lust, evil desires, and avarice, which are a kind of service to idols,


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But now you must set aside all these things: anger, indignation, malice, blasphemy, and indecent speech from your mouth.


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and clothe yourself with the new man, who has been renewed by knowledge, in accord with the image of the One who created him,


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where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, servant nor free. Instead, Christ is everything, in everyone.


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Therefore, clothe yourselves like the elect of God: holy and beloved, with hearts of mercy, kindness, humility, modesty, and patience.


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Support one another, and, if anyone has a complaint against another, forgive one another. For just as the Lord has forgiven you, so also must you do.


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And let the peace of Christ lift up your hearts. For in this peace, you have been called, as one body. And be thankful.


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Let the word of Christ live in you in abundance, with all wisdom, teaching and correcting one another, with psalms, hymns, and spiritual canticles, singing to God with the grace in your hearts.


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Let everything whatsoever that you do, whether in word or in deed, be done all in the name of the Lord Jesus Christ, giving thanks to God the Father through him.


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Servants, obey, in all things, your lords according to the flesh, not serving only when seen, as if to please men, but serving in simplicity of heart, fearing God.


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For you know that you will receive from the Lord the repayment of an inheritance. Serve Christ the Lord.


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For whoever causes injury shall be repaid for what he has wrongfully done. And there no favoritism with God.


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You masters, supply your servants with what is just and equitable, knowing that you, too, have a Master in heaven.


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Pray together, for us also, so that God may open a door of speech to us, so as to speak the mystery of Christ, (because of which, even now, I am in chains)


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Let your speech be ever graceful, seasoned with salt, so that you may know how you ought to respond to each person.


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As for the things that concern me, Tychicus, a most beloved brother and faithful minister and fellow servant in the Lord, will make everything known to you.


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I have sent him to you for this very purpose, so that he may know the things that concern you, and may console your hearts,


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with Onesimus, a most beloved and faithful brother, who is from among you. They shall make known to you everything that is happening here.


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Aristarchus, my fellow prisoner, greets you, as does Mark, the near cousin of Barnabas, about whom you have received instructions, (if he comes to you, receive him)


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and Jesus, who is called Justus, and those who are of the circumcision. These alone are my assistants, unto the kingdom of God; they have been a consolation to me.


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Epaphras greets you, who is from among you, a servant of Christ Jesus, ever solicitous for you in prayer, so that you may stand, perfect and complete, in the entire will of God.


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For I offer testimony to him, that he has labored greatly for you, and for those who are at Laodicea, and for those at Hierapolis.


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And when this epistle has been read among you, cause it to be read also in the church of the Laodiceans, and you should read that which is from the Laodiceans.


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And tell Archippus: “See to the ministry that you have received in the Lord, in order to fulfill it.”


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Paul and Sylvanus and Timothy, to the church of the Thessalonians, in God the Father and the Lord Jesus Christ.


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Grace and peace to you. We give thanks to God always for all of you, keeping the memory of you in our prayers without ceasing,


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remembering your work of faith, and hardship, and charity, and enduring hope, in our Lord Jesus Christ, before God our Father.


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For our Gospel has not been among you in word alone, but also in virtue, and in the Holy Spirit, and with a great fullness, in the same manner as you know we have acted among you for your sake.


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And so, you became imitators of us and of the Lord, accepting the Word in the midst of great tribulation, but with the joy of the Holy Spirit.


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For from you, the Word of the Lord was spread, not only in Macedonia and in Achaia, but also in every place. Your faith, which is toward God, has advanced so much so that we do not need to speak to you about anything.


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For others are reporting among us of the kind of acceptance we had among you, and how you were converted from idols to God, to the service of the living and true God,


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and to the expectation of his Son from heaven (whom he raised up from the dead), Jesus, who has rescued us from the approaching wrath.


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Instead, having previously suffered and been treated shamefully, as you know, at Philippi, we had confidence in our God, so as to speak the Gospel of God to you with much solicitude.


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But, just as we have been tested by God, so that the Gospel would be entrusted to us, so also did we speak, not so as to please men, but rather to please God, who tests our hearts.


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And neither did we, at any time, become flattering in speech, as you know, nor did we seek an opportunity for avarice, as God is witness.


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And although we could have been a burden to you, as Apostles of Christ, instead we became like little ones in your midst, like a nurse cherishing her children.


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So desirous were we for you that we were willing to hand over to you, not only the Gospel of God, but even our own souls. For you have become most beloved to us.


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For you remember, brothers, our hardship and weariness. We preached the Gospel of God among you, working night and day, so that we would not be burdensome to any of you.


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You are witnesses, as is God, of how holy and just and blameless we were with you who have believed.


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in which we were pleading with you and consoling you, bearing witness, so that you would walk in a manner worthy of God, who has called you into his kingdom and glory.


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For this reason also, we give thanks to God without ceasing: because, when you had accepted from us the Word of the hearing of God, you accepted it not as the word of men, but (as it truly is) as the Word of God, who is working in you who have believed.


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For you, brothers, have become imitators of the churches of God which are at Judea, in Christ Jesus. For you, too, have suffered the same things from your fellow countrymen as they have suffered from the Jews,


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who also killed both the Lord Jesus, and the Prophets, and who have persecuted us. But they do not please God, and so they are adversaries to all men.


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They prohibit us to speak to the Gentiles, so that they may be saved, and thus do they continually add to their own sins. But the wrath of God will overtake them in the very end.


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And we, brothers, having been deprived of you for a short time, in sight, but not in heart, have hurried all the more to see your face, with a great desire.


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For we wanted to come to you, (indeed, I, Paul, attempted to do so once, and then again,) but Satan impeded us.


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For what is our hope, and our joy, and our crown of glory? Is it not you, before our Lord Jesus Christ at his return?


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And we sent Timothy, our brother and a minister of God in the Gospel of Christ, to confirm you and to exhort you, on behalf of your faith,


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so that no one would be disturbed during these tribulations. For you yourselves know that we have been appointed to this.


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For even while we were with you, we predicted to you that we would suffer tribulations, even as it has happened, and as you know.


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For this reason also, I was not willing to wait any longer, and I sent to find out about your faith, lest perhaps he who tempts may have tempted you, and our labor might have been in vain.


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But then, when Timothy arrived to us from you, he reported to us your faith and charity, and that you keep a good remembrance of us always, desiring to see us, just as we likewise desire to see you.


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As a result, we were consoled in you, brothers, in the midst of all our difficulties and tribulations, through your faith.


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For what thanks would we be able to repay to God because of you, for all the joy with which we rejoice over you before our God?


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For night and day, ever more abundantly, we are praying that we may see your face, and that we may complete those things that are lacking in your faith.


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And may the Lord multiply you, and make you abound in your charity toward one another and toward all, just as we also do toward you,


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in order to confirm your hearts without blame, in sanctity, before God our Father, unto the return of our Lord Jesus Christ, with all his saints. Amen.


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Therefore, concerning other things, brothers, we ask and beg you, in the Lord Jesus, that, just as you have received from us the way in which you ought to walk and to please God, so also may you walk, in order that you may abound all the more.


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and that no one should overwhelm or circumvent his brother in business. For the Lord is the vindicator of all these things, just as we have preached and testified to you.


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And so, whoever despises these teachings, does not despise man, but God, who has even provided his Holy Spirit within us.


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But concerning the charity of brotherhood, we have no need to write to you. For you yourselves have learned from God that you should love one another.


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For indeed, you act in this way with all the brothers in all of Macedonia. But we petition you, brothers, so that you may abound all the more,


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to choose work that allows you to be tranquil, and to carry out your business and to do your work with your own hands, just as we have instructed you,


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And we do not want you to be ignorant, brothers, concerning those who are sleeping, so as not to be sorrowful, like these others who do not have hope.


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For if we believe that Jesus has died and risen again, so also will God bring back with Jesus those who sleep in him.


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For we say this to you, in the Word of the Lord: that we who are alive, who remain until the return of the Lord, will not precede those who have fallen asleep.


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For the Lord himself, with a command and with the voice of an Archangel and with a trumpet of God, shall descend from heaven. And the dead, who are in Christ, shall rise up first.


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Next, we who are alive, who are remaining, shall be taken up quickly together with them into the clouds to meet Christ in the air. And in this way, we shall be with the Lord always.


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For you yourselves thoroughly understand that the day of the Lord shall arrive much like a thief in the night.


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For when they will say, “Peace and security!” then destruction will suddenly overwhelm them, like the labor pains of a woman with child, and they will not escape.


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But we, who are of the daylight, should be sober, being clothed with the breastplate of faith and of charity and having, as a helmet, the hope of salvation.


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For God has not appointed us for wrath, but for the acquisition of salvation through our Lord Jesus Christ,


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And we ask you, brothers, to recognize those who labor among you, and who preside over you in the Lord, and who admonish you,


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so that you may consider them with an abundance of charity, for the sake of their work. Be at peace with them.


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And we ask you, brothers: correct the disruptive, console the weak-minded, support the sick, be patient with everyone.


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See to it that no one repays evil for evil to anyone. Instead, always pursue whatever is good, with one another and with all.


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And may the God of peace himself sanctify you through all things, so that your whole spirit and soul and body may be preserved without blame unto the return of our Lord Jesus Christ.


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Paul and Sylvanus and Timothy, to the church of the Thessalonians, in God our Father and the Lord Jesus Christ.


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We ought to give thanks always to God for you, brothers, in a fitting manner, because your faith is increasing greatly, and because the charity of each of you toward one another is abundant,


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so much so that we ourselves even glory in you among the churches of God, because of your patience and faith in all of your persecutions and tribulations that you endure,


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which are a sign of the just judgment of God, so that you may be held worthy of the kingdom of God, for which you also suffer.


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and to repay you, who are being troubled, with a repose with us, when the Lord Jesus is revealed from heaven with the Angels of his virtue,


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granting vindication, by a flame of fire, against those who do not know God and who are not obedient to the Gospel of our Lord Jesus Christ.


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These shall be given the eternal punishment of destruction, apart from the face of the Lord and apart from the glory of his virtue,


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when he arrives to be glorified in his saints, and to become a wonder in all those who have believed, in that day, because our testimony has been believed by you.


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Because of this, too, we pray always for you, so that our God may make you worthy of his calling and may complete every act of his goodness, as well as his work of faith in virtue,


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in order that the name of our Lord Jesus may be glorified in you, and you in him, in accord with the grace of our God and of the Lord Jesus Christ.


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But we ask you, brothers, concerning the advent of our Lord Jesus Christ and of our gathering to him,


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that you not be readily disturbed or terrified in your minds, by any spirit, or word, or epistle, supposedly sent from us, claiming that the day of the Lord is close by.


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Let no one deceive you in any way. For this cannot be, unless the apostasy will have arrived first, and the man of sin will have been revealed, the son of perdition,


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who is an adversary to, and who is lifted up above, all that is called God or that is worshipped, so much so that he sits in the temple of God, presenting himself as if he were God.


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For the mystery of iniquity is already at work. And only one now holds back, and will continue to hold back, until he is taken from our midst.


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And then that iniquitous one shall be revealed, the one whom the Lord Jesus shall bring to ruin with the spirit of his mouth, and shall destroy at the brightness of his return:


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him whose advent is accompanied by the works of Satan, with every kind of power and signs and false miracles,


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and with every seduction of iniquity, toward those who are perishing because they have not accepted the love of truth, so that they may be saved. For this reason, God will send to them works of deception, so that they may believe in lies,


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in order that all those who have not believed in the truth, but who have consented to iniquity, may be judged.


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Yet we must always give thanks to God for you, brothers, beloved of God, because God has chosen you as first-fruits for salvation, by the sanctification of the Spirit and by faith in the truth.


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He has also called you into truth through our Gospel, unto the acquisition of the glory of our Lord Jesus Christ.


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And so, brothers, stand firm, and hold to the traditions that you have learned, whether by word or by our epistle.


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So may our Lord Jesus Christ himself, and God our Father, who has loved us and who has given us an everlasting consolation and good hope in grace,


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Concerning other things, brothers, pray for us, so that the Word of God may advance and be glorified, just as it is among you,


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And we have confidence about you in the Lord, that you are doing, and will continue to do, just as we have instructed.


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But we strongly caution you, brothers, in the name of our Lord Jesus Christ, to draw yourselves away from every brother who is walking in disorder and not according to the tradition that they received from us.


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For you yourselves know the manner in which you ought to imitate us. For we were not disorderly among you.


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Nor did we eat bread from anyone for free, but rather, we worked night and day, in hardship and weariness, so as not to be burdensome to you.


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It was not as if we had no authority, but this was so that we might present ourselves as an example to you, in order to imitate us.


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Then, too, while we were with you, we insisted on this to you: that if anyone was not willing to work, neither should he eat.


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For we have heard that there are some among you who act disruptively, not working at all, but eagerly meddling.


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Now we charge those who act in this way, and we beg them in the Lord Jesus Christ, that they work in silence and eat their own bread.


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But if anyone does not obey our word by this epistle, take note of him and do not keep company with him, so that he may be ashamed.


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Then may the Lord of peace himself give you an everlasting peace, in every place. May the Lord be with all of you.


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to Timothy, beloved son in the faith. Grace, mercy, and peace, from God the Father and from Christ Jesus our Lord.


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Now I asked you to remain at Ephesus, while I went into Macedonia, so that you would speak strongly against certain ones who have been teaching a different way,


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against those who have been paying attention to fables and endless genealogies. These things present questions as if they were greater than the edification that is of God, which is in faith.


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Now the goal of instruction is charity from a pure heart, and a good conscience, and an unfeigned faith.


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desiring to be teachers of the law, but understanding neither the things that they themselves are saying, nor what they are affirming about these things.


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Knowing this, that the law was not set in place for the just, but for the unjust and the insubordinate, for the impious and sinners, for the wicked and the defiled, for those who commit patricide, matricide, or homicide,


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for fornicators, for males who sleep with males, for kidnappers, for liars, for perjurers, and whatever else is contrary to sound doctrine,


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which is in accord with the Gospel of the glory of the blessed God, the Gospel which has been entrusted to me.


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I give thanks to him who has strengthened me, Christ Jesus our Lord, because he has considered me faithful, placing me in the ministry,


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though previously I was a blasphemer, and a persecutor, and contemptuous. But then I obtained the mercy of God. For I had been acting ignorantly, in unbelief.


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It is a faithful saying, and worthy of acceptance by everyone, that Christ Jesus came into this world to bring salvation to sinners, among whom I am first.


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But it was for this reason that I obtained mercy, so that in me as first, Christ Jesus would display all patience, for the instruction of those who would believe in him unto eternal life.


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So then, to the King of ages, to the immortal, invisible, solitary God, be honor and glory forever and ever. Amen.


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This precept I commend to you, my son Timothy, in accord with the prophets who preceded you: that you serve among them like a soldier in a good war,


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holding to faith and good conscience, against those who, by rejecting these things, have made a shipwreck of the faith.


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Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they may learn not to blaspheme.


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And so I beg you, first of all, to make supplications, prayers, petitions, and thanksgivings for all men,


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for kings, and for all who are in high places, so that we may lead a quiet and tranquil life in all piety and chastity.


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Of this testimony, I have been appointed a preacher and an Apostle, (I speak the truth, I do not lie) as a teacher of the Gentiles, in faith and in truth.


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Similarly also, women should be dressed fittingly, adorning themselves with compunction and restraint, and not with plaited hair, nor gold, nor pearls, nor costly attire,


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Yet she will be saved by bearing children, if she has continued in faith and love, and in sanctification accompanied by self-restraint.


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Therefore, it is necessary for a bishop to be beyond reproach, the husband of one wife, sober, prudent, gracious, chaste, hospitable, a teacher,


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He must not be a new convert, lest, being elated by pride, he may fall under the sentence of the devil.


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And it is necessary for him also to have good testimony from those who are outside, so that he may not fall into disrepute and the snare of the devil.


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Similarly, deacons must be chaste, not double-tongued, not given to much wine, not pursuing tainted profit,


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Deacons should be the husband of one wife, men who lead their own children and their own houses well.


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For those who have ministered well will acquire for themselves a good position, and much confidence in the faith which is in Christ Jesus.


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But, if I am delayed, you should know the manner in which it is necessary to conduct yourself in the house of God, which is the Church of the living God, the pillar and the foundation of truth.


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And it is clearly great, this mystery of piety, which was manifested in the flesh, which was justified in the Spirit, which has appeared to Angels, which has been preached to the Gentiles, which is believed in the world, which has been taken up in glory.


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Now the Spirit has clearly said that, in the end times, some persons will depart from the faith, paying attention to spirits of error and the doctrines of devils,


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prohibiting marriage, abstaining from foods, which God has created to be accepted with thanksgiving by the faithful and by those who have understood the truth.


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For every creature of God is good, and nothing is to be rejected which is received with thanksgiving;


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By proposing these things to the brothers, you will be a good minister of Christ Jesus, nourished by words of faith, and by the good doctrine that you have secured.


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For the exercise of the body is somewhat useful. But piety is useful in all things, holding the promise of life, in the present and in the future.


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For this reason we labor and are maligned: because we hope in the living God, who is the Savior of all men, most especially of the faithful.


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Let no one despise your youth, but be an example among the faithful in word, in behavior, in charity, in faith, in chastity.


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Do not be willing to neglect the grace that is within you, which was given to you through prophecy, with the imposition of the hands of the priesthood.


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Pay attention to yourself and to doctrine. Pursue these things. For in doing so, you will save both yourself and those who listen to you.


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You should not rebuke an old man, but rather plead with him, as if he were your father; with young men, like brothers;


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But if any widow has children or grandchildren, let her first learn to manage her own household, and to fulfill, in turn, her own obligation to her parents; for this is acceptable before God.


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But she who is truly a widow and is destitute, let her hope in God, and let her be urgent in supplications and prayers, night and day.


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But if anyone has no concern for his own, and especially for those of his own household, he has denied the faith, and he is worse than an unbeliever.


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who has testimony of her good works: whether she has educated children, or has provided hospitality, or has washed the feet of the saints, or has ministered to those suffering tribulation, or has pursued any kind of good work.


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And being at the same time also idle, they learn to go from house to house, being not only idle, but also talkative and curious, speaking of things which do not concern them.


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Therefore, I want the younger women to marry, to procreate children, to be mothers of families, to provide no ready opportunity for the adversary to speak evil.


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If any among the faithful have widows, let him minister to them and not burden the Church, so that there may be enough for those who are true widows.


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Let priests who lead well be held worthy of twice the honor, especially those who labor in the Word and in doctrine.


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For Scripture says: “You shall not muzzle an ox as it is treading out the grain,” and, “The worker is worthy of his pay.”


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I testify before God and Christ Jesus and the elect Angels, that you should observe these things without prejudgment, doing nothing which shows favoritism to either side.


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You should not be quick to impose hands on anyone, nor should you take part in the sins of outsiders. Keep yourself chaste.


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Do not continue to drink only water, but make use of a little wine, for the sake of your stomach and your frequent infirmities.


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The sins of some men have been made manifest, preceding them to judgment, but those of others are manifested later.


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Similarly, too, good deeds have been made manifest, but even when they are not, they cannot remain hidden.


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Whoever are servants under the yoke, let them consider their masters to be worthy of every honor, lest the name and doctrine of the Lord be blasphemed.


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But those who have believing masters, let them not despise them because they are brothers, but rather serve them all the more because they are believing and beloved, participants of the same service. Teach and exhort these things.


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If anyone teaches otherwise, and does not consent to the sound words of our Lord Jesus Christ, and to that doctrine which is in accord with piety,


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then he is arrogant, knowing nothing, yet languishing amid the questions and quarrels of words. From these arise envy, contention, blasphemy, evil suspicions:


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the conflicts of men who have been corrupted in mind and deprived of truth, who consider profit to be piety.


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For those who want to become rich fall into temptation and into the snare of the devil and into many useless and harmful desires, which submerge men in destruction and in perdition.


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For desire is the root of all evils. Some persons, hungering in this way, have strayed from the faith and have entangled themselves in many sorrows.


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But you, O man of God, flee from these things, and truly pursue justice, piety, faith, charity, patience, meekness.


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Fight the good fight of faith. Take hold of the eternal life to which you have been called, and make a good profession of faith in the sight of many witnesses.


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I charge you, in the sight of God, who enlivens all things, and in the sight of Christ Jesus, who gave the testimony of a good profession under Pontius Pilate,


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For at the proper time, he shall reveal the blessed and only Power, the King of kings and the Lord of lords,


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who alone holds immortality, and who inhabits the inaccessible light, whom no man has seen, nor even is able to see, to whom is honor and everlasting dominion. Amen.


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Instruct the wealthy of this age not to have a superior attitude, nor to hope in the uncertainty of riches, but in the living God, who offers us everything in abundance to enjoy,


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to gather for themselves the treasure of a good foundation for the future, so that they may obtain true life.


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O Timothy, guard what has been deposited with you, avoiding the voice of profane novelties and of opposing ideas, which are falsely called knowledge.


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Paul, an Apostle of Jesus Christ through the will of God, in accord with the promise of the life which is in Christ Jesus,


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to Timothy, most beloved son. Grace, mercy, peace, from God the Father and from Christ Jesus our Lord.


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I give thanks to God, whom I serve, as my forefathers did, with a pure conscience. For without ceasing I hold the remembrance of you in my prayers, night and day,


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calling to mind the same faith, which is in you unfeigned, which also first dwelt in your grandmother, Lois, and in your mother, Eunice, and also, I am certain, in you.


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Because of this, I admonish you to revive the grace of God, which is in you by the imposition of my hands.


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And so, do not be ashamed of the testimony of our Lord, nor of me, his prisoner. Instead, collaborate with the Gospel in accord with the virtue of God,


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who has freed us and has called us to his holy vocation, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus, before the ages of time.


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And this has now been made manifest by the illumination of our Savior Jesus Christ, who certainly has destroyed death, and who has also illuminated life and incorruption through the Gospel.


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For this reason, I also suffer these things. But I am not confounded. For I know in whom I have believed, and I am certain that he has the power to preserve what was entrusted to me, unto that day.


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Hold to the kind of sound words that you have heard from me in the faith and love which is in Christ Jesus.


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Know this: that all those who are in Asia have turned away from me, among whom are Phigellus and Hermogenes.


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May the Lord have mercy on the house of Onesiphorus, because he has often refreshed me, and he has not been ashamed of my chains.


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May the Lord grant to him to obtain mercy from the Lord in that day. And you know well in how many ways he has ministered to me at Ephesus.


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and by the things which you have heard from me through many witnesses. These things encourage faithful men, who shall then be suitable to teach others also.


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No man, acting as a soldier for God, entangles himself in worldly matters, so that he may be pleasing to him for whom he has proven himself.


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Be mindful that the Lord Jesus Christ, who is the offspring of David, has risen again from the dead, according to my Gospel.


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I endure all things for this reason: for the sake of the elect, so that they, too, may obtain the salvation which is in Christ Jesus, with heavenly glory.


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Insist on these things, testifying before the Lord. Do not be contentious about words, for this is useful for nothing but the subversion of listeners.


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Be solicitous in the task of presenting yourself before God as a proven and unashamed worker who has handled the Word of Truth correctly.


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who have fallen away from the truth by saying that the resurrection is already complete. And so they have subverted the faith of certain persons.


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But the firm foundation of God remains standing, having this seal: the Lord knows those who are his own, and all who know the name of the Lord depart from iniquity.


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But, in a large house, there are not only vessels of gold and of silver, but also those of wood and of clay; and certainly some are held in honor, but others in dishonor.


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If anyone, then, will have cleansed himself from these things, he shall be a vessel held in honor, sanctified and useful to the Lord, prepared for every good work.


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So then, flee from the desires of your youth, yet truly, pursue justice, faith, hope, charity, and peace, along with those who call upon the Lord from a pure heart.


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For the servant of the Lord must not be contentious, but instead he must be meek toward everyone, teachable, patient,


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correcting with self-restraint those who resist the truth. For at any time God may give them repentance, so as to recognize the truth,


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Men will be lovers of themselves, greedy, self-exalting, arrogant, blasphemers, disobedient to parents, ungrateful, wicked,


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For among these are ones who penetrate houses and lead away, like captives, foolish women burdened with sins, who are led away by means of various desires,


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And in the same manner that Jannes and Jambres resisted Moses, so also will these resist the truth, men corrupted in mind, reprobates from the faith.


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But they will not advance beyond a certain point. For the folly of the latter shall be made manifest to all, just as that of the former.


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But you have fully comprehended my doctrine, instruction, purpose, faith, longsuffering, love, patience,


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persecutions, afflictions; such things as happened to me at Antioch, at Iconium, and at Lystra; how I endured persecutions, and how the Lord rescued me from everything.


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Yet truly, you should remain in those things which you have learned and which have been entrusted to you. For you know from whom you have learned them.


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And, from your infancy, you have known the Sacred Scriptures, which are able to instruct you toward salvation, through the faith which is in Christ Jesus.


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All Scripture, having been divinely inspired, is useful for teaching, for reproof, for correction, and for instruction in justice,


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I testify before God, and before Jesus Christ, who shall judge the living and the dead through his return and his kingdom:


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that you should preach the word urgently, in season and out of season: reprove, entreat, rebuke, with all patience and doctrine.


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For there shall be a time when they will not endure sound doctrine, but instead, according to their own desires, they will gather to themselves teachers, with itching ears,


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and certainly, they will turn their hearing away from the truth, and they will be turned toward fables.


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But as for you, truly, be vigilant, laboring in all things. Do the work of an Evangelist, fulfilling your ministry. Show self-restraint.


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As for the remainder, a crown of justice has been reserved for me, one which the Lord, the just judge, will render to me in that day, and not only to me, but also to those who look forward to his return. Hurry to return to me soon.


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When you return, bring with you the supplies that I left with Carpus at Troas, and the books, but especially the parchments.


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At my first defense, no one stood by me, but everyone abandoned me. May it not be counted against them!


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But the Lord stood with me and strengthened me, so that through me the preaching would be accomplished, and so that all the Gentiles would hear. And I was freed from the mouth of the lion.


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The Lord has freed me from every evil work, and he will accomplish salvation by his heavenly kingdom. To him be glory forever and ever. Amen.


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Hurry to arrive before winter. Eubulus, and Pudens, and Linus, and Claudia, and all the brothers greet you.


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Paul, a servant of God and an Apostle of Jesus Christ, in accord with the faith of God’s elect and in acknowledgment of the truth which is accompanied by piety,


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which, at the proper time, he has manifested by his Word, in the preaching that has been entrusted to me by the command of God our Savior;


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to Titus, beloved son according to the common faith. Grace and peace, from God the Father and from Christ Jesus our Savior.


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For this reason, I left you behind in Crete: so that those things which are lacking, you would correct, and so that you would ordain, throughout the communities, priests, (just as I also ordained you)


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if such a man is without offense, the husband of one wife, having faithful children, not accused of self-indulgence, nor of insubordination.


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And a bishop, as a steward of God, must be without offense: not arrogant, not short-tempered, not a drunkard, not violent, not desiring tainted profit,


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embracing faithful speech which is in agreement with doctrine, so that he may be able to exhort in sound doctrine and to argue against those who contradict.


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For there are, indeed, many who are disobedient, who speak empty words, and who deceive, especially those who are of the circumcision.


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These must be reproved, for they subvert entire houses, teaching things which should not be taught, for the favor of shameful gain.


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A certain one of these, a prophet of their own kind, said: “The Cretans are ever liars, evil beasts, lazy gluttons.”


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This testimony is true. Because of this, rebuke them sharply, so that they may be sound in the faith,


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not paying attention to Jewish fables, nor to the rules of men who have turned themselves away from the truth.


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All things are clean to those who are clean. But to those who are defiled, and to unbelievers, nothing is clean; for both their mind and their conscience have been polluted.


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They claim that they know God. But, by their own works, they deny him, since they are abominable, and unbelieving, and reprobate, toward every good work.


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Old women, similarly, should be in holy attire, not false accusers, not given to much wine, teaching well,


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so that they may teach prudence to the young women, so that they may love their husbands, love their children,


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be sensible, chaste, restrained, have concern for the household, be kind, be subordinate to their husbands: so that the Word of God may be not blasphemed.


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In all things, present yourself as an example of good works: in doctrine, with integrity, with seriousness,


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with sound words, irreproachably, so that he who is an opponent may dread that he has nothing evil to say about us.


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not cheating, but in all things showing good fidelity, so that they may adorn the doctrine of God our Savior in all things.


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instructing us to reject impiety and worldly desires, so that we may live soberly and justly and piously in this age,


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looking forward to the blessed hope and the advent of the glory of the great God and of our Savior Jesus Christ.


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He gave himself for our sake, so that he might redeem us from all iniquity, and might cleanse for himself an acceptable people, pursuers of good works.


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Admonish them to be subordinate to the rulers and authorities, to obey their dictates, to be prepared for every good work,


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to speak evil of no one, not to be litigious, but to be reserved, displaying all meekness toward all men.


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For, in times past, we ourselves were also unwise, unbelieving, erring, servants of various desires and pleasures, acting with malice and envy, being hateful and hating one another.


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And he saved us, not by works of justice that we had done, but, in accord with his mercy, by the washing of regeneration and by the renovation of the Holy Spirit,


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so that, having been justified by his grace, we may become heirs according to the hope of eternal life.


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This is a faithful saying. And I want you to confirm these things, so that those who believe in God may take care to excel in good works. These things are good and useful to men.


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But avoid foolish questions, and genealogies, and contentions, as well as arguments against the law. For these are useless and empty.


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knowing that one who is like this has been subverted, and that he offends; for he has been condemned by his own judgment.


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When I send Artemas or Tychicus to you, hurry to return to me at Nicopolis. For I have decided to winter there.


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But let our men also learn to excel in good works pertaining to the necessities of life, so that they may not be unfruitful.


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All those who are with me greet you. Greet those who love us in the faith. May the grace of God be with you all. Amen.


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and to Apphia, most beloved sister, and to Archippus, our fellow soldier, and to the church which is in your house.


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(for I am hearing of your charity and faith, which you have in the Lord Jesus and with all the saints)


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so that the participation of your faith may become evident by the recognition of every good work which is in you in Christ Jesus.


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For I have found great joy and consolation in your charity, because the hearts of the saints have been refreshed by you, brother.


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but I beg you instead, for the sake of charity, since you are so much like Paul: an old man and now also a prisoner of Jesus Christ.


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I myself wanted to retain him with me, so that he might minister to me, on your behalf, while I am in the chains of the Gospel.


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But I was willing to do nothing without your counsel, so as not to make use of your good deed as if out of necessity, but only willingly.


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So perhaps, then, he departed from you for a time, so that you might receive him again for eternity,


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no longer as a servant, but, in place of a servant, a most beloved brother, especially to me: but how much so more to you, both in the flesh and in the Lord!


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I, Paul, have written this with my own hand: I will repay. And I need not tell you, that you are also in debt yourself, to me.


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I have written to you, trusting in your obedience, knowing, too, that you will do even more than what I say.


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But also, at once, prepare a lodging for me. For I am hoping, through your prayers, to present myself to you.


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lastly, in these days, he has spoken to us through the Son, whom he appointed as the heir of all things, and through whom he made the world.


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And since the Son is the brightness of his glory, and the figure of his substance, and is carrying all things by the Word of his virtue, thereby accomplishing a purging of sins, he sits at the right hand of Majesty on high.


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And having been made so much better than the Angels, he has inherited a name so much greater than theirs.


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For to which of the Angels has he ever said: “You are my Son; today have I begotten you?” Or again: “I will be a Father to him, and he shall be a Son to me?”


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And again, when he brings the only-begotten Son into the world, he says: “And let all the Angels of God adore him.”


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And about the Angels, certainly, he says: “He makes his Angels spirits, and his ministers a flame of fire.”


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But about the Son: “Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of equity.


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You have loved justice, and you have hated iniquity. Because of this, God, your God, has anointed you with the oil of exultation, above your companions.”


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And you will change them like a cloak, and they shall be changed. Yet you are ever the same, and your years will not diminish.”


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But to which of the Angels has he ever said: “Sit at my right hand, until I make your enemies your footstool?”


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Are they not all spirits of ministration, sent to minister for the sake of those who shall receive the inheritance of salvation?


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For this reason, it is necessary for us to observe more thoroughly the things that we have heard, lest we let them slip away.


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For if a word that was spoken through the Angels has been made firm, and every transgression and disobedience has received the recompense of a just retribution,


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in what way might we escape, if we neglect such a great salvation? For though initially it had begun to be described by the Lord, it was confirmed among us by those who heard him,


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with God testifying to it by signs and wonders, and by various miracles, and by the pouring out of the Holy Spirit, in accord with his own will.


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But someone, in a certain place, has testified, saying: “What is man, that you are mindful of him, or the Son of man, that you visit him?


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You have reduced him to a little less than the Angels. You have crowned him with glory and honor, and you have set him over the works of your hands.


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You have subjected all things under his feet.” For in as much as he has subjected all things to him, he has left nothing not subject to him. But in the present time, we do not yet perceive that all things have been made subject to him.


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Yet we understand that Jesus, who was reduced to a little less than the Angels, was crowned with glory and honor because of his Passion and death, in order that, by the grace of God, he might taste death for all.


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For it was fitting for him, because of whom and through whom all things exist, who had led many children into glory, to complete the authorship of their salvation through his Passion.


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For he who sanctifies, and those who are sanctified, are all from One. For this reason, he is not ashamed to call them brothers, saying:


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And again: “I will be faithful in him.” And again: “Behold, I and my children, whom God has given to me.”


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Therefore, because children have a common flesh and blood, he himself also, in like manner, has shared in the same, so that through death, he might destroy him who held the dominion of death, that is, the devil,


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and so that he might free those who, through the fear of death, had been condemned to servitude throughout their entire life.


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For at no time did he take hold of the Angels, but instead he took hold of the offspring of Abraham.


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Therefore, it is fitting for him to be made similar to his brothers in all things, so that he might become a merciful and faithful High Priest before God, in order that he might bring forgiveness to the offenses of the people.


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For in as much as he himself has suffered and has been tempted, he also is able to assist those who are tempted.


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Therefore, holy brothers, sharers in the heavenly calling, consider the Apostle and High Priest of our confession: Jesus.


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For this Jesus was considered worthy of greater glory than Moses, so much so that the house which he has built holds a greater honor than the former one.


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And certainly Moses was faithful, with his entire house, like any servant, as a testimony to those things that would soon be said.


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Yet truly, Christ is like a Son in his own house. We are that house, if we firmly retain the faithfulness and the glory of hope, even unto the end.


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For this reason, I was enraged against this generation, and I said: They always wander astray in heart. For they have not known my ways.


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Be cautious, brothers, lest perhaps there may be, in any of you, an evil heart of unbelief, turning aside from the living God.


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Instead, exhort one another every day, while it is still called ‘today,’ so that none of you may become hardened through the falseness of sin.


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For we have been made participants in Christ. This is only so, if we firmly retain the beginning of his substance, even unto the end.


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For it has been said: “If today you hear his voice, harden not your hearts, in the same manner as in the former provocation.”


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For some of those listening did provoke him. But not all of these had set forth from Egypt through Moses.


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So against whom was he angry for forty years? Was it not those who had sinned, whose dead bodies lay prostrate in the desert?


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But to whom did he swear that they would not enter into his rest, except to those who were incredulous?


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Therefore, we should be afraid, lest the promise of entering into his rest may be relinquished, and some of you may be judged to be lacking.


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For this was announced to us in a similar manner as to them. But the mere hearing of the word did not benefit them, since it was not joined together with a faith in those things that they heard.


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For we who have believed shall enter into rest, in the same manner as he said: “So it is as I have sworn in my wrath: They shall not enter into my rest!” And certainly, this is when the works from the foundation of the world have been finished.


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For, in a certain place, he spoke about the seventh day in this manner: “And God rested on the seventh day from all his works.”


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Therefore, this is because certain ones remain who are to enter into it, and those to whom it was announced first did not enter into it, because of unbelief.


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Again, he defines a certain day, after so much time, saying in David, “Today,” just as it was stated above, “If today you hear his voice, harden not your hearts.”


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For whoever has entered into his rest, the same has also rested from his works, just as God did from his.


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Therefore, let us hasten to enter into that rest, so that no one may fall into the same example of unbelief.


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For the Word of God is living and effective: more piercing than any two-edged sword, reaching to the division even between the soul and the spirit, even between the joints and the marrow, and so it discerns the thoughts and intentions of the heart.


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And there is no created thing that is invisible to his sight. For all things are naked and open to the eyes of him, about whom we are speaking.


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Therefore, since we have a great High Priest, who has pierced the heavens, Jesus the Son of God, we should hold to our confession.


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For we do not have a high priest who is unable to have compassion on our infirmities, but rather one who was tempted in all things, just as we are, yet without sin.


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Therefore, let us go forth with confidence toward the throne of grace, so that we may obtain mercy, and find grace, in a helpful time.


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For every high priest, having been taken from among men, is appointed on behalf of men toward the things which pertain to God, so that he may offer gifts and sacrifices on behalf of sins;


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he is able to commiserate with those who are ignorant and who wander astray, because he himself is also encompassed by infirmity.


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And because of this, he also must make such offerings for sins even for himself, in the same manner as for the people.


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Neither does anyone take up this honor himself, but rather he who is called by God, just as Aaron was.


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Thus, even Christ did not glorify himself, so as to become High Priest, but instead, it was God who said to him: “You are my Son. Today I have begotten you.”


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And similarly, he says in another place: “You are a priest forever, according to the order of Melchizedek.”


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It is Christ who, in the days of his flesh, with a strong cry and tears, offered prayers and supplications to the One who was able to save him from death, and who was heard because of his reverence.


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And having reached his consummation, he was made, for all who are obedient to him, the cause of eternal salvation,


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Our message about him is great, and difficult to explain when speaking, because you have been made feeble when listening.


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For even though it is the time when you ought to be teachers, you are still lacking, so that you must be taught the things that are the basic elements of the Word of God, and so you have been made like those who are in need of milk, and not of solid food.


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For anyone who is still feeding on milk is still unskillful in the Word of Justice; for he is like an infant.


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But solid food is for those who are mature, for those who, by practice, have sharpened their mind, so as to discern good from evil.


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Therefore, interrupting an explanation of the basics of Christ, let us consider what is more advanced, not presenting again the fundamentals of repentance from dead works, and of faith toward God,


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of the doctrine of baptism, and also of the imposition of hands, and of the resurrection of the dead, and of eternal judgment.


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For it is impossible for those who were once illuminated, and have even tasted of the heavenly gift, and have become sharers in the Holy Spirit,


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who, despite having tasted the good Word of God and the virtues of the future age, have yet fallen away,


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to be renewed again to penance, since they are crucifying again in themselves the Son of God and are still maintaining pretenses.


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For the earth accepts a blessing from God, by drinking in the rain that often falls upon it, and by producing plants that are useful to those by whom it is cultivated.


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But whatever brings forth thorns and briers is rejected, and is closest to what is accursed; their consummation is in combustion.


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But from you, most beloved, we are confident that there will be things better and closer to salvation; even though we speak in this way.


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For God is not unjust, such that he would forget your work and the love that you have shown in his name. For you have ministered, and you continue to minister, to the saints.


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Yet we desire that each one of you display the same solicitude toward the fulfillment of hope, even unto the end,


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so that you may not be slow to act, but instead may be imitators of those who, through faith and patience, shall inherit the promises.


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For God, in making promises to Abraham, swore by himself, (because he had no one greater by whom he might swear),


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For men swear by what is greater than themselves, and an oath as confirmation is the end of all their controversy.


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In this matter, God, wanting to reveal more thoroughly the immutability of his counsel to the heirs of the promise, interposed an oath,


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so that by two immutable things, in which it is impossible for God to lie, we may have the strongest solace: we who have fled together so as to hold fast to the hope set before us.


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This we have as an anchor of the soul, safe and sound, which advances even to the interior of the veil,


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to the place where the forerunner Jesus has entered on our behalf, so as to become the High Priest for eternity, according to the order of Melchizedek.


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For this Melchizedek, king of Salem, priest of the Most High God, met Abraham, as he was returning from the slaughter of the kings, and blessed him.


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And Abraham divided to him a tenth part of everything. And in translation his name is first, indeed, king of justice, and next also king of Salem, that is, king of peace.


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Without father, without mother, without genealogy, having neither beginning of days, nor end of life, he is thereby likened to the Son of God, who remains a priest continuously.


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Next, consider how great this man is, since the Patriarch Abraham even gave tithes to him from the principal things.


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And indeed, those who are from the sons of Levi, having received the priesthood, hold a commandment to take tithes from the people in accord with the law, that is, from their brothers, even though they also went forth from the loins of Abraham.


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But this man, whose lineage is not enumerated with them, received tithes from Abraham, and he blessed even the one who held the promises.


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Therefore, if consummation had occurred through the Levitical priesthood (for under it the people received the law), then what further need would there be for another Priest to rise up according to the order of Melchizedek, one who was not called according to the order of Aaron?


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For he about whom these things have been spoken is from another tribe, in which no one attends before the altar.


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For it is evident that our Lord arose out of Judah, a tribe about which Moses said nothing concerning priests.


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And yet it is far more evident that, according to the likeness of Melchizedek, there rises up another priest,


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who was made, not according to the law of a carnal commandment, but according to the virtue of an indissoluble life.


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Certainly, there is a setting aside of the former commandment, because of its weakness and lack of usefulness.


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For the law led no one to perfection, yet truly it introduced a better hope, through which we draw near to God.


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But this man was made a priest with an oath, by the One who said to him: “The Lord has sworn and he will not repent. You are a priest forever.”


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And certainly, so many of the others became priests because, due to death, they were prohibited from continuing.


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And for this reason, he is able, continuously, to save those who approach God through him, since he is ever alive to make intercession on our behalf.


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For it was fitting that we should have such a High Priest: holy, innocent, undefiled, set apart from sinners, and exalted higher than the heavens.


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And he has no need, daily, in the manner of other priests, to offer sacrifices, first for his own sins, and then for those of the people. For he has done this once, by offering himself.


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For the law appoints men as priests, though they have infirmities. But, by the word of the oath that is after the law, the Son has been perfected for eternity.


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Now the main point in the things that have been stated is this: that we have so great a High Priest, who is seated at the right hand of the throne of Majesty in the heavens,


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who is the minister of holy things, and of the true tabernacle, which was established by the Lord, not by man.


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For every high priest is appointed to offer gifts and sacrifices. Therefore, it is necessary for him also to have something to offer.


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And so, if he were upon the earth, he would not be a priest, since there would be others to offer gifts according to the law,


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gifts which serve as mere examples and shadows of the heavenly things. And so it was answered to Moses, when he was about to complete the tabernacle: “See to it,” he said, “that you make everything according to the example which was revealed to you on the mountain.”


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But now he has been granted a better ministry, so much so that he is also the Mediator of a better testament, which has been confirmed by better promises.


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For if the former one had been entirely without fault, then a place certainly would not have been sought for a subsequent one.


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For, finding fault with them, he says: “Behold, the days shall arrive, says the Lord, when I will consummate a New Testament over the house of Israel and the house of Judah,


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not according to the testament which I made with their fathers, on the day when I took them by the hand, so that I might lead them away from the land of Egypt. For they did not remain in my testament, and so I disregarded them, says the Lord.


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For this is the testament which I will set before the house of Israel, after those days, says the Lord. I will instill my laws in their minds, and I will inscribe my laws on their hearts. And so, I will be their God, and they shall be my people.


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And they will not teach, each one his neighbor, and each one his brother, saying: ‘Know the Lord.’ For all shall know me, from the least, even to the greatest of them.


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Now in saying something new, he has made the former old. But that which decays and grows old is close to passing away.


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For a tabernacle was made at first, in which were the lampstand, and the table, and the bread of the Presence, which is called Holy.


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having a golden censer, and the ark of the testament, covered all around and on every part with gold, in which was a golden urn containing manna, and the rod of Aaron which had blossomed, and the tablets of the testament.


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And over the ark were the Cherubim of glory, overshadowing the propitiatory. There is not enough time to speak about each of these things.


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Yet truly, once such things were placed together, in the first part of the tabernacle, the priests were, indeed, continually entering, so as to carry out the duties of the sacrifices.


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But into the second part, once a year, the high priest alone entered, not without blood, which he offered on behalf of the neglectful offenses of himself and of the people.


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In this way, the Holy Spirit is signifying that the way to what is most holy was not yet made manifest, not while the first tabernacle was still standing.


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And this is a parable for the present time. Accordingly, those gifts and sacrifices that are offered are not able, as concerns the conscience, to make perfect those things that serve only as food and drink,


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as well as the various washings and justices of the flesh, which were imposed upon them until the time of correction.


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But Christ, standing as the High Priest of future good things, through a greater and more perfect tabernacle, one not made by hand, that is, not of this creation,


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entered once into the Holy of Holies, having obtained eternal redemption, neither by the blood of goats, nor of calves, but by his own blood.


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For if the blood of goats and oxen, and the ashes of a calf, when these are sprinkled, sanctify those who have been defiled, in order to cleanse the flesh,


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how much more will the blood of Christ, who through the Holy Spirit has offered himself, immaculate, to God, cleanse our conscience from dead works, in order to serve the living God?


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And thus he is the Mediator of the new testament, so that, by his death, he intercedes for the redemption of those transgressions which were under the former testament, so that those who have been called may receive the promise of an eternal inheritance.


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For where there is a testament, it is necessary for the death of the one who testifies to intervene.


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For a testament is confirmed by death. Otherwise, it as yet has no force, as long as the one who testifies lives.


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For when every commandment of the law had been read by Moses to the entire people, he took up the blood of calves and goats, with water and with scarlet wool and hyssop, and he sprinkled both the book itself and the entire people,


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And nearly everything, according to the law, is to be cleansed with blood. And without the shedding of blood, there is no remission.


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Therefore, it is necessary for the examples of heavenly things to be cleansed, just as, indeed, these things were. Yet the heavenly things are themselves better sacrifices than these.


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For Jesus did not enter by means of holy things made with hands, mere examples of the true things, but he entered into Heaven itself, so that he may appear now before the face of God for us.


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And he did not enter so as to offer himself repeatedly, as the high priest enters into the Holy of Holies each year, with the blood of another.


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Otherwise, he would need to have suffered repeatedly since the beginning of the world. But now, one time, at the consummation of the ages, he has appeared in order to destroy sin though his own sacrifice.


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And in the same manner as it has been appointed for men to die one time, and after this, to be judged,


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so also Christ was offered, one time, in order to empty the sins of so many. He shall appear a second time without sin, for those who await him, unto salvation.


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For the law contains the shadow of future good things, not the very image of these things. So, by the very same sacrifices which they offer ceaselessly each year, they can never cause these to approach perfection.


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Otherwise, they would have ceased to be offered, because the worshipers, once cleansed, would no longer be conscious of any sin.


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For this reason, as Christ enters into the world, he says: “Sacrifice and oblation, you did not want. But you have fashioned a body for me.


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Then I said, ‘Behold, I draw near.’ At the head of the book, it has been written of me that I should do your will, O God.”


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In the above, by saying, “Sacrifices, and oblations, and holocausts for sin, you did not want, nor are those things pleasing to you, which are offered according to the law;


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then I said, ‘Behold, I have come to do your will, O God,’ ” he takes away the first, so that he may establish what follows.


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For by this will, we have been sanctified, through the one time oblation of the body of Jesus Christ.


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And certainly, every priest stands by, ministering daily, and frequently offering the same sacrifices, which are never able to take away sins.


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“And this is the testament which I will commit to them after those days, says the Lord. I will instill my laws in their hearts, and I will inscribe my laws on their minds.


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So, let us draw near with a true heart, in the fullness of faith, having hearts cleansed from an evil conscience, and bodies absolved with clean water.


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Let us hold fast to the confession of our hope, without wavering, for he who has promised is faithful.


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not deserting our assembly, as some are accustomed to do, but consoling one another, and even more so as you see that the day is approaching.


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For if we sin willingly, after receiving knowledge of the truth, there is no sacrifice remaining for sins,


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but instead, a certain terrible expectation of judgment, and the rage of a fire that shall consume its adversaries.


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If someone dies for acting against the law of Moses, and is shown no compassion because of two or three witnesses,


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how much more, do you think, someone would deserve worse punishments, if he has tread upon the Son of God, and has treated the blood of the testament, by which he was sanctified, as unclean, and has acted with disgrace toward the Spirit of grace?


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For we know that he has said: “Vengeance is mine, and I will repay,” and again, “The Lord will judge his people.”


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But call to mind the former days, in which, after being enlightened, you endured a great struggle of afflictions.


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And certainly, in one way, by insults and tribulations, you were made a spectacle, but in another way, you became the companions of those who were the object of such behavior.


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For you even had compassion on those who were imprisoned, and you accepted with gladness being deprived of your goods, knowing that you have a better and more lasting substance.


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For it is necessary for you to be patient, so that, by doing the will of God, you may receive the promise.


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So then, we are not sons who are drawn away to perdition, but we are sons of faith toward the securing of the soul.


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By faith, we understand the world to be fashioned by the Word of God, so that the visible might be made by the invisible.


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By faith, Abel offered to God a much better sacrifice than that of Cain, through which he obtained testimony that he was just, in that God offered testimony to his gifts. And through that sacrifice, he still speaks to us, though he is dead.


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By faith, Enoch was transferred, so that he would not see death, and he was not found because God had transferred him. For before he was transferred, he had testimony that he pleased God.


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But without faith, it is impossible to please God. For whoever approaches God must believe that he exists, and that he rewards those who seek him.


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By faith, Noah, having accepted an answer about those things which were not yet seen, being afraid, fashioned an ark for the salvation of his house. Through the ark, he condemned the world, and was established as the heir of the justice that occurs through faith.


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By faith, the one called Abraham obeyed, going out to the place that he was to receive as an inheritance. And he went out, not knowing where he was going.


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By faith, he stayed in the Land of the Promise as if in a foreign land, dwelling in cottages, with Isaac and Jacob, co-heirs of the same promise.


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By faith also, Sarah herself, being barren, received the ability to conceive offspring, even though she was past that age in life. For she believed him to be faithful, who had promised.


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Because of this, there were also born, from one who himself was as if dead, a mulititude like the stars of heaven, who are, like the sand of the seashore, innumerable.


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All of these passed away, adhering to faith, not having received the promises, yet beholding them from afar and saluting them, and confessing themselves to be sojourners and guests upon the earth.


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And if, indeed, they had been mindful of the very place from which they departed, they certainly would have returned in time.


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But now they hunger for a better place, that is, Heaven. For this reason, God is not ashamed to be called their God. For he has prepared a city for them.


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By faith, Abraham, when he was tested, offered Isaac, so that he who had received the promises was offering up his only son.


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indicating that God is even able to raise up from the dead. And thus, he also established him as a parable.


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By faith, Jacob, as he was dying, blessed each of the sons of Joseph; and he reverenced the summit of his rod.


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By faith, Joseph, as he was dying, recalled the departure of the sons of Israel, and gave a commandment concerning his bones.


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By faith, Moses, after being born, was hidden for three months by his parents, because they had seen that he was a graceful infant, and they did not fear the king’s edict.


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choosing to be afflicted with the people of God, rather than to have the pleasantness of sin for a time,


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valuing the reproach of Christ to be a greater wealth than the treasures of the Egyptians. For he looked forward to his reward.


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By faith, he abandoned Egypt, not dreading the animosity of the king. For he pressed on, as if seeing him who is unseen.


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By faith, he celebrated the Passover and the shedding of the blood, so that he who destroyed the firstborn might not touch them.


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By faith, they crossed the Red Sea, as if on dry land, yet when the Egyptians attempted it, they were swallowed up.


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By faith, Rahab, the harlot, did not perish with the unbelievers, after receiving the spies with peace.


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And what should I say next? For time is not sufficient for me to give an account of Gideon, Barak, Samson, Jephthah, David, Samuel, and the Prophets:


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those who, by faith, conquered kingdoms, accomplished justice, obtained promises, closed the mouths of lions,


