And they did not find me in the temple disputing with any one, or making a disturbance of the multitude, neither in the synagogues nor in the city;

in which certain Jews from Asia found me purified in the temple, not with a multitude, nor with a tumult,

And staying with them not more than eight or ten days, he went down to Caesarea, and on the next day, sitting on the tribunal, commanded Paul to be brought.

And when he had come, the Jews who had come down from Jerusalem stood around him, bringing many and weighty accusations which they could not prove,

And Paul said, I stand at the tribunal of Caesar, where I ought to be tried. I have not injured the Jews, as you also know very well.

If indeed I have done wrong or committed any thing worthy of death, I refuse not to die; but if those things of which they accuse me are nothing, no man may give me up to them; I appeal to Caesar.

to whom I answered, It is not the custom of the Romans to give up any man before the accused has the accusers face to face, and is allowed an opportunity to defend himself against the accusation.

for it seems to me unreasonable to send a prisoner, and not to signify the charges against him.

which our twelve tribes, serving God continually, day and night, hope to attain; of this hope, King Agrippa, I am accused by the Jews.

Whence, King Agrippa, I was not disobedient to the heavenly vision,

But he said, I am not mad, most excellent Festus, but utter words of truth and sobriety.

For the king knows of these things, before whom I speak freely; for I am persuaded that none of these things have escaped his notice; for this was not done in a corner.

And Paul said, I would to God that not only you but also all who hear me this day were both almost and altogether such as I am, except these bonds.

And Agrippa said to Festus, If he had not appealed to Caesar, this man might be released.

And sailing slowly in those days, and scarcely being by Cnidus, the wind not permitting us [to proceed in a direct course] we sailed under Crete, by Salmone,

But some time being spent and navigation not being safe, because the fast had already passed by, Paul advised,

saying to them, Men, I see that the voyage will be with injury and much loss, not only of the cargo and ship, but also of our lives.

But not long after a tempestuous wind, called Euroclydon, rushed against it,

and the ship being caught and not being able to bear up against the wind, we gave up, and were borne along.

Then there having been long abstinence from food, Paul stood up in the midst of them and said, You ought, men, taking my advice, not to have sailed from Crete, and to have saved this injury and loss.

For an angel of the God whose I am, and whom I serve, came to me this night

and said, Fear not, Paul; you must stand before Caesar, and behold, God has given you all that sail with you.

And on the fourteenth night, when we were borne along in the Adriatic, at about midnight the sailors suspected that some land was approaching them.

Wherefore I exhort you to partake of food; for this is necessary to your safety, for there shall not a hair perish from the head of any one of you.

And when it was day they did not know the land, but they perceived a bay having a shore, on which they wished if possible to thrust the ship.

And when the barbarians saw the creature hanging from his hand, they said one to another, This man is undoubtedly a murderer, whom though saved from the sea justice has not permitted to live.

but the Jews opposing it I was compelled to appeal to Caesar; not that I have any thing of which to accuse my nation.

And some believed the things which were spoken, and others believed not;

saying, Go to this people and say, Hearing you shall hear and not understand, and seeing you shall see and not perceive;

(Added verse not retained in Sawyer)

But I wish you not to be ignorant, brothers, that I often purposed to come to you, and was hindered hitherto, that I might have some fruit also among you, as among the other gentiles.

For I am not ashamed of the gospel; for it is the power of God to salvation to every one that believes, the Jew first and also the Greek.

because having known God they glorified him not as God neither were thankful, but became vain in their reasonings and their ignorant mind was darkened.

And as they did not choose to retain God in their knowledge, God gave them up to a reprobate mind, to do things which are not proper,

who knowing the ordinance of God, that those who do such things deserve death, not only do the same, but have pleasure in those who do them.

or do you despise the riches of his goodness and forbearance and long suffering, not knowing that the goodness of God leads you to a change of mind?

For as many as have sinned without the law shall perish without the law, and as many as have sinned with the law shall be judged by the law,??13 for not the hearers of the law are righteous with God, but the doers of the law shall be justified;

for when the nations which have not the law perform by nature [the commandments] of the law, these who have not the law are a law to themselves,

you that teach another, do you not teach yourself? You that preach not to steal, do you steal?

You that command not to commit adultery, do you commit adultery? You that abhor idols, do you commit sacrilege?

If therefore the uncircumcision keeps the ordinances of the law, shall not its uncircumcision be accounted for circumcision?

For not that which is external is the Jew, nor is that which is external in the flesh circumcision.

But that which is in secret is the Jew, and circumcision of the heart is in the spirit not in the writing, the commendation of which is not of men but of God.

For what if some did not believe? Will their unbelief destroy the faith of God?

as it is written, There is none righteous not one,

all have turned aside, they have together become unprofitable; there is no one that does good, there is not even one;

and the way of peace they have not known.

Is God [a God] of the Jews alone? and not also of the gentiles? Yes, also of the gentiles,

For if Abraham was justified by works he has [occasion for] boasting, but not before God.

But to one that works the reward is not accounted by grace but by debt.

But to one that works not, but believes on him that justifies the wicked, his faith is [accounted] for righteousness.

blessed is the man to whom the Lord does not account sin.

How then was it accounted? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

and a father of circumcision not to those of the circumcision only, but to those also who walk in the steps of the faith of our father Abraham which was in uncircumcision.

For the promise to Abraham and his posterity that he should inherit the world was not through the law but through the righteousness of faith.

Therefore it is by faith that it may be by grace, that the promise may be sure to all the posterity, not to that of the law only but to that of the faith of Abraham, who is a father of us all,

as it is written, I have made you a father of many nations before God in whom he believed, who makes the dead alive and calls things which do not exist as existing.??18 who against hope believed in hope that he should become a father of many nations according to the saying shall your posterity be.

And being not weak in faith, he did not regard himself as dead, being now about a hundred years old, nor Sarah's incapacity for child-bearing,

and he did not doubt the promise of God by unbelief, but was strong in faith, giving glory to God,

But it was not written for his sake alone, that it was accounted to him,

And not only [this], but we rejoice also in afflictions, knowing that affliction works out patience,

and the hope makes not ashamed, because the love of God has been poured out in our hearts through the Holy Spirit given us.

And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation.

Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law

but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come;

but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many;

and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance;

Do you not know that as many of us as were baptized in Christ were baptized in his death?

Let not sin therefore reign in your mortal bodies, to obey its desires,

For sin shall not have a Lordship over you; for you are not under the law but under the grace.

What then? Shall we sin because we are not under the law but under the grace? By no means.

Know you not that to whom you present yourselves servants for obedience, his servants you are whom you obey, whether of sin in death or of obedience in righteousness?

Therefore while the husband lives, she shall be called an adulteress if she is married to another man; but if the husband has died, she is free from the law, so that she is not an adulteress if married to another man.

but now we are released from the law by which we were held having died, that we should serve [God] in newness of spirit, not in the old age of a writing.

What shall we say then? Is the law sin? By no means. On the contrary I knew not sin except through the law; for I had not known inordinate desire, unless the law had said, You shall not desire inordinately.

For what I do this I approve not; for I do not what I wish, but what I hate, this I do.

But if what I wish not this I do, I consent to the law that it is good;

For I know that in me, that is in my flesh, there dwells no good. For to wish is present with me, but to do the good is not;

for the good which I wish I do not, but the evil which I wish not this I do.

But if what I wish not this I do, I no longer do it, but sin which dwells in me.

For what the law could not do because it was weak through the flesh, God having sent his Son in the likeness of sinful flesh, and for sin, condemned the sin in the flesh,

that the righteous ordinance of the law may be performed by us who walk not according to the flesh, but according to the spirit.

Because the minding of the flesh is enmity against God; for it is not subject to the law of God; for it can not be.

But you are not in the flesh but in the spirit, if indeed the Spirit of God dwells in you. And if any man has not the spirit of Christ he is not his.

Therefore, brothers, we are debtors not to the flesh to live according to the flesh.

For you received not the spirit of servitude again to fear, but you received the spirit of adoption, by which we cry; Abba, Father.

For the creation was subjected to a perishable condition, not willingly, but by him that subjected it, in hope

and not only it, but we ourselves also who have the first fruit of the Spirit, even ourselves groan within ourselves, waiting for the adoption, the redemption of our bodies.

For we are saved by hope; but a hope that is seen is not a hope; for why does one hope for what he sees?

but if we hope for what we see not, we wait for it with patience.

And in like manner also the Spirit helps our weakness. For we know not what to pray for as we ought, but the Spirit makes intercession for us with groanings unutterable;

He who spared not his Son, but gave him up for us all, how shall he not also with him freely give us all things?

I SPEAK the truth in Christ, I lie not, my conscience bearing me witness with the Holy Spirit,

Not that the word of God has failed of being accomplished. For all are not Israel who are of Israel;

that is, the children of the flesh are not the children of God, but the children of the promise are accounted the posterity.

And not only this, but Rebecca also being with child by one, by our father Isaac??11 for the children not yet being born, nor having done any thing good or evil, that the purpose of God according to election might continue, not of works but of him that calls,??12 it was said to her that the older shall serve the younger;

Therefore, it is not of him that wills nor of him that runs, but of God that exercises mercy.

or has not the potter a right, in respect to the clay, to make of the same mass one vessel to honor and another to dishonor?

whom he also called, us not of the Jews only but also of the gentiles,

as he says also in Hosea, I will call them that were not my people, my people, and her that was not beloved, beloved,