[This verse is not in the majority of the Greek manuscripts.]

thou being able to learn that there are for me not more than twelve days from which I went up to worship in Jerusalem.

during which certain Jews from Asia found me purified in the temple, not with a crowd or with a tumult,

And when he arrived, the Jews who came down from Jerusalem stood around, bringing many and serious accusations against Paul, which they could not prove,

For if I am indeed wrong, and have done anything worthy of death, I do not refuse to die, but if there is nothing of what these men accuse me, no man can give me to them freely. I appeal Caesar.

To whom I answered, that it is not a custom by Romans to give any man freely for destruction, before the man being accused has the accusers in person, and receives an occasion of defense about the accusation.

When therefore they assembled here, not having made one delay, next in order, having sat on the judgment seat, I commanded the man to be brought.

About whom, when the accusers stood up, they brought not one cause of what I supposed,

And Festus says, King Agrippa, and all who are present with us, ye see this man about whom all the multitude of the Jews appealed to me, both at Jerusalem and here, shouting he ought not to live any longer.

About whom I do not have anything certain to write to the lord. Therefore I brought him before you, and especially before thee, king Agrippa, so that, an examination having occurred, I may have something to write.

For it seems to me unreasonable, sending a prisoner, and not to specify the causes against him.

to which our twelve tribes, serving in earnestness night and day, hope to attain, about which hope, king Agrippa, I am accused by the Jews!

Whereupon, king Agrippa, I did not become disobedient to the heavenly vision,

But Paul says, I am not mad, eminent Festus, but I speak forth sayings of truth and soberness.

For the king knows about these things, before whom I also speak boldly. For I am convinced not any of these things, nothing, to be hidden from him. For this was not done in a corner.

And Paul said, I ever pray to God, both by little and by much, not only thee, but also all who hear me this day, to become such kind as I also am, apart from these bonds.

And Agrippa said to Festus, This man could have been released, if he had not appealed Caesar.

And sailing slowly during considerable days, and with difficulty having come along the Cnidus, the wind not allowing us further, we sailed under lee of Crete, along Salmone.

saying to them, Men, I perceive that the voyage is going to be with injury and much damage, not only of the cargo and the ship, but also of our lives.

But not long after, there threw against it a cyclonic wind called the Euroclydon.

And the ship having been caught, and not being able to face the wind, having given up, we were driven.

And being long without food, then Paul, who stood in the midst of them, said, Ye truly ought, O men, to have complied with me, not to launch from Crete, and gain this damage and loss.

And now I exhort you to cheer up, for there will not be one loss of life from you, except of the ship.

For there stood by me this night an agent of the God whose I am, whom also I serve,

saying, Fear not, Paul. Thou must stand before Caesar, and lo, God has granted thee all those sailing with thee.

And when it became the fourteenth night, as we were driven about in the Adriatic sea, toward midnight the sailors suspected some region to come near them.

Therefore I encourage you to take of food, for this is for your safety. For not a hair will fall from the head of one of you.

And when it became day, they did not recognize the land, but they noticed a certain bay having a beach, onto which, they decided if possible, to drive the ship.

And when the foreigners saw the creature hanging from his hand, they said to each other, Certainly this man is a murderer, whom, though saved from the sea, Justice did not allow to live.

who, after examining me, wanted to release me, because there was not one cause of death in me.

But when the Jews spoke against it, I was compelled to appeal Caesar, not as having anything to accuse my nation.

saying, Go thou to this people, and say, Hearing ye will hear, and will, no, not understand, and seeing ye will see, and will, no, not perceive.

But I do not want you to be ignorant, brothers, that I often intended to come to you (and was prevented until now), so that I might have some fruit also among you, even as among the other Gentiles.

For I am not ashamed of the good-news of Christ, for it is the power of God for salvation to every man who believes, both to the Jew first, and to the Greek.

Because, although knowing God, they did not glorify him as God, nor were they thankful, but became vain in their reasonings and their heart was darkened without understanding.

And just as they did not approve having God in knowledge, God gave them over to an unfit mind, to do things that are not fit;

Who, knowing the righteousness of God, that those who commit such things are worthy of death, not only do them, but also favor those who do.

Or do thou despise the wealth of his goodness and forbearance and longsuffering, not knowing that the goodness of God guides thee to repentance?

For the hearers of the law are not righteous with God, but the doers of the law will be made righteous.

For when the Gentiles who have no law do by nature the things of the law, these men, not having law, are a law to themselves.

thou therefore who teach another, do thou not teach thyself? Thou who preach not to steal, do thou steal?

Thou who say not to commit adultery, do thou commit adultery? Thou who abhor idols, do thou rob temples?

If therefore a man of uncircumcision keeps the ordinances of the law, will not his uncircumcision be considered circumcision?

For he is not a Jew in what is visible, nor is circumcision in what is visible, in flesh,

but he is a Jew in what is hidden, and circumcision is of the heart, in spirit not a document, whose praise is not from men but from God.

For what if some did not believe? Will their unbelief make the assurance of God ineffective?

May it not happen! But let it come to pass God is true, but every man a liar, as it is written, That thou may ever be justified in thy words, and may prevail when thou are criticized.

May it not happen! Otherwise how will God judge the world?

and not (as we are slandered, and as some affirm us to say) that we may do evil so that good things may come (whose condemnation is just)?

What then? Are we better? Not at all. For we already charged both Jews and Greeks to all be under sin,

as it is written, There is no righteous man, not even one.

All turned away. Together they became useless. There is not a man who does goodness; there is not as much as one.

and the way of peace they have not known.

Or is God of Jews only and not also of Gentiles? Yes, of Gentiles also,

Do we then make law void through faith? May it not happen! Instead, we establish law.

For if Abraham was made righteous from works, he has a boast, but not before God.

Now to the man being employed, the wage is not reckoned according to grace, but according to obligation.

But to the man not being employed, but who believes in him who makes the impious man righteous, his faith is reckoned for righteousness.

Blessed is a man to whom the Lord does, no, not impute sin.

How then was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

and father of those of circumcision, to those not only of circumcision, but also to those who march in the steps of faith--of that during the uncircumcision of our father Abraham.

For the promise to Abraham or to his seed, for him to be heir of the world, was not through law, but through a righteousness of faith.

Because of this it is from faith, so that it is according to grace, in order for the promise to be sure to all the seed, not only to the seed from the law, but also to the seed from the faith of Abraham, who is father of us all

(as it is written, I have made thee a father of many nations), before him whom he believed, of God who makes the dead alive, and who calls things not existing, as existing.

And not being weak in faith he did not regard his body, which was now deadened (being about a hundred years old), and the deadness of Sarah's womb.

And he did not waver in unbelief at the promise of God, but became strong in faith, giving glory to God,

Now it was not written because of him alone that it was imputed to him,

And not only so, but we also take pride in our tribulations, knowing that tribulation produces perseverance,

And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit that was given to us.

And not only so, but also taking pride in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

For until law sin was in the world, but sin is not imputed when there is no law.

Nevertheless death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression, who is a type of the coming man.

But in this way also, the gift is not as the transgression. For if by the trespass of the one man the many died, much more the grace of God, and the gift in grace of the one man, Jesus Christ, abounded for the many.

And the gift is not as through one man who sinned, for indeed the judgment from one man was for condemnation, but the gift from many offenses is for righteousness.

May it not happen! How will we who died to sin, still live in it?

Let not sin therefore reign in your mortal body in order to obey it, in its lusts.

And do not present your body-parts as instruments of unrighteousness to sin, but present yourselves to God, as living out of the dead, and your body-parts as instruments of righteousness to God,

for sin will not have dominion over you. For ye are not under law, but under grace.

What then? May we sin, because we are not under law but under grace? May it not happen!

Know ye not, that to what ye present yourselves as bondmen for obedience, ye are bondmen to what ye obey, whether of sin for death, or of obedience for righteousness?

So then, of the living husband, she will be called an adulteress if she becomes to another man, but if the husband should die, she is free from the law, for her not to be an adulteress having become to another man.

But now we have been released from the law, having died to what we were held, so as for us to serve in newness of spirit, and not in oldness of a document.

What will we say then? The law is sin? May it not happen! Yet I did not know sin except through law. For likewise I would not have known lust, if the law did not say, Thou shall not covet.

Has therefore what is good become death to me? May it not happen! Instead, it is sin, so that it might be revealed, sin working death in me through what is good, so that through the commandment sin might become sinful to extreme.

For I do not understand what I do, for I do not do this that I want, but what I hate, this I do.

But if I do this that I do not want, I agree with the law that it is good.

For I know that good does not dwell in me, that is, in my flesh, for to will is present in me, but to do the good, I find not.

For I do not do good that I want, instead, wrong that I do not want, this I do.

But if I do this that I do not want, I no longer perform it, but sin dwelling in me.

Consequently nothing is condemnation now to those in Christ Jesus, who walk not according to flesh but according to Spirit.

so that the justice of the law might be fulfilled in us, those who walk not according to flesh, but according to Spirit.

Because the mentality of the flesh is enmity against God, for it is not submissive to the law of God, for neither is it able.

But ye are not in flesh but in Spirit, if indeed the Spirit of God dwells in you. But if any man does not have the Spirit of Christ, this man is not of him.

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

For ye did not receive a spirit of bondage again for fear, but ye received a spirit of adoption, whereby we cry, Abba, Father.

For I reckon that the sufferings of the present time are not comparable to the glory that is going to be revealed for us.

For the creation was made subject to futility, not willingly, but because of him who subjected it in hope.

And not only so, but also ourselves who have the first fruit of the Spirit. And we ourselves groan within ourselves, waiting for adoption, the redemption of our body.

For we were saved to hope. But hope that is seen is not hope. For what is seen, why also hope for that?

But if we hope for what we do not see, we wait through patience.