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Acts 25

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1 Three days after Festus arrived in the province, he went from Caesarea to Jerusalem,

2 where the chief priests and the Jewish leaders brought their charges against Paul. They begged Festus

3 to do them the favor of having Paul come to Jerusalem, for they had made a plot to kill him on the way.

4 Festus answered, "Paul is being kept a prisoner in Caesarea, and I myself will be going back there soon.

5 Let your leaders go to Caesarea with me and accuse the man if he has done anything wrong."

6 Festus spent another eight or ten days with them and then went to Caesarea. On the next day he sat down in the judgment court and ordered Paul to be brought in.

7 When Paul arrived, the Jews who had come from Jerusalem stood around him and started making many serious charges against him, which they were not able to prove.

8 But Paul defended himself: "I have done nothing wrong against the Law of the Jews or against the Temple or against the Roman Emperor."

9 But Festus wanted to gain favor with the Jews, so he asked Paul, "Would you be willing to go to Jerusalem and be tried on these charges before me there?"

10 Paul said, "I am standing before the Emperor's own judgment court, where I should be tried. I have done no wrong to the Jews, as you yourself well know.

11 If I have broken the law and done something for which I deserve the death penalty, I do not ask to escape it. But if there is no truth in the charges they bring against me, no one can hand me over to them. I appeal to the Emperor."

12 Then Festus, after conferring with his advisers, answered, "You have appealed to the Emperor, so to the Emperor you will go."

13 Some time later King Agrippa and Bernice came to Caesarea to pay a visit of welcome to Festus.

14 After they had been there several days, Festus explained Paul's situation to the king: "There is a man here who was left a prisoner by Felix;

15 and when I went to Jerusalem, the Jewish chief priests and elders brought charges against him and asked me to condemn him.

16 But I told them that we Romans are not in the habit of handing over any who are accused of a crime before they have met their accusers face-to-face and have had the chance of defending themselves against the accusation.

17 When they came here, then, I lost no time, but on the very next day I sat in the judgment court and ordered the man to be brought in.

18 His opponents stood up, but they did not accuse him of any of the evil crimes that I thought they would.

19 All they had were some arguments with him about their own religion and about a man named Jesus, who has died; but Paul claims that he is alive.

20 I was undecided about how I could get information on these matters, so I asked Paul if he would be willing to go to Jerusalem and be tried there on these charges.

21 But Paul appealed; he asked to be kept under guard and to let the Emperor decide his case. So I gave orders for him to be kept under guard until I could send him to the Emperor."

22 Agrippa said to Festus, "I would like to hear this man myself." "You will hear him tomorrow," Festus answered.

23 The next day Agrippa and Bernice came with great pomp and ceremony and entered the audience hall with the military chiefs and the leading men of the city. Festus gave the order, and Paul was brought in.

24 Festus said, "King Agrippa and all who are here with us: You see this man against whom all the Jewish people, both here and in Jerusalem, have brought complaints to me. They scream that he should not live any longer.

25 But I could not find that he had done anything for which he deserved the death sentence. And since he himself made an appeal to the Emperor, I have decided to send him.

26 But I have nothing definite about him to write to the Emperor. So I have brought him here before you---and especially before you, King Agrippa!---so that, after investigating his case, I may have something to write.

27 For it seems unreasonable to me to send a prisoner without clearly indicating the charges against him."

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The Good News Bible (GNB)

The Good News Bible (GNB), also known as the Good News Translation (GNT) in the United States, is an English translation of the Bible that prioritizes readability and accessibility for a diverse audience. First published in 1966 by the American Bible Society, the GNB was originally designed as a translation for people with limited English proficiency, including non-native speakers and those with lower literacy levels. Its straightforward and contemporary language makes it particularly effective for use in educational settings, churches, and personal study.

One of the hallmark features of the Good News Bible is its dynamic equivalence translation philosophy, which focuses on conveying the thought and meaning of the original texts rather than adhering strictly to a word-for-word approach. This allows the translators to use idiomatic expressions and familiar language that resonate with modern readers. The GNB aims to present the Bible in a way that is relatable and engaging, making it easier for readers to connect with the biblical stories and teachings without getting bogged down by archaic language or complex theological terminology.

In addition to its clear language, the Good News Bible includes helpful illustrations, maps, and notes that enhance the reader’s understanding of the text. The translation is structured to facilitate comprehension, often breaking up longer passages into shorter paragraphs and sections. This visual organization aids readers in navigating the biblical narrative and understanding the context of various stories and teachings. The GNB also includes helpful footnotes that provide additional information and insights into specific verses, making it a valuable resource for study and reflection.

Despite its strengths, the Good News Bible has faced criticism from some scholars and traditionalists who prefer more literal translations. Critics argue that the dynamic equivalence approach can lead to a loss of nuance and depth present in the original languages. Additionally, some readers express concern that the GNB’s simplified language may not adequately convey the richness of the biblical text. However, the Good News Bible remains a widely used and appreciated translation, particularly for its commitment to making the scriptures accessible to all, allowing readers from various backgrounds to engage with and understand the timeless messages of the Bible.