But he saith, I am not mad, most noble Festus, but utter words of truth and soberness.

And Paul said, I would to God, that with little effort or with great, not only thou, but also all that hear me this day, might be made such as I am, except these bonds.

saying, Sirs, I perceive that this voyage will be with injury and much loss, not only of the lading and the ship, but also of our lives.

But the centurion believed the master and the owner of the ship more than what was spoken by Paul.

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

And now I exhort you to be of good cheer; for there will be no loss of life among you, but only of the ship.

But we must be cast upon some island.

And when it was day, they did not know the land; but they observed a certain creek having a beach, into which they determined, if possible, to run the ship.

And falling into a place having the sea on both sides, they ran the ship aground; and the prow stuck fast, and remained immovable, but the stern was breaking to pieces with the violence [of the waves].

But the centurion, wishing to save Paul, kept them from their purpose, and ordered those who could swim to cast themselves first into the sea, and get to land,

But they were looking for his becoming swollen, or suddenly falling down dead. But after looking a great while, and seeing no harm come to him they changed their minds, and said that he was a god.

But when the Jews spoke against it, I was constrained to appeal to Caesar; not that I had any charge to bring against my nation.

But we think it proper to hear from thee what thou thinkest; for with regard to this sect, we know that it is everywhere spoken against.

But I would not have you ignorant, brethren, that I often purposed to come to you, though I have been hindered hitherto, that I might have some fruit of my labors among you also, as among the other gentiles.

For therein is revealed the righteousness which is of God from faith to faith; as it is written, "But the righteous shall live by faith."

Because though they knew God, they did not glorify him as God, nor were they thankful to him; but became perverse in their reasonings, and their senseless minds were darkened;

who, although knowing the ordinance of God, that they who practise such things deserve death, not only do them themselves, but approve of those who do them.

But we know that the judgment of God is according to truth against those who practise such things.

But according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath against the day of wrath and of the manifestation of the righteous judgment of God,

but to those who are contentious, and disobedient to the truth; but obey unrighteousness, there will be wrath and indignation.

but glory, honor, and peace, to every one whoso works are good, to the Jew first, and also to the Greek.

for it is not the hearers of a law who are righteous before God, but the doers of a law will be accounted righteous;

But if thou art called a Jew, and restest on the Law, and makest thy boast of God,

For circumcision is indeed a benefit to thee, if thou keep the Law; but if thou art a breaker of the Law, thy circumcision hath become uncircumcision.

but he is a Jew who is one inwardly; and circumcision is of the heart, spiritual, not literal, whose praise is not of men, but of God.

But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.)

But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony,

Where then is the boasting? It is excluded. By what law? of works? Nay; but by the law of faith.

Seeing there is but one God, who will accept the circumcised as righteous by faith, and the uncircumcised through faith.

For if Abraham was accepted as righteous through works, he hath ground of boasting. But he hath no ground of boasting before God.

Now to him that performeth works, the reward is not accounted a matter of grace, but of debt;

but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness;

How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised.

and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised.

For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith.

Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all

nor did he waver in respect to the promise of God through unbelief, but was strong in faith, giving glory to God;

but for our sakes also, to whom it will be so accounted through our faith in him who raised up Jesus our Lord from the dead,

And not only so, but we rejoice in afflictions also, knowing that affliction produceth endurance,

But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

(for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law.

But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many.

And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences.

Moreover the law came in in addition, that the trespass might abound; but where sin abounded, grace abounded much more;

For in that he died, he died to sin once for all; but in that he liveth, he liveth to God.

Thus do ye too consider yourselves as dead to sin, but alive to God, through Jesus Christ.

nor yield up your members to sin as instruments of unrighteousness; but yield up yourselves to God, as being alive from the dead, and your members to God as instruments of righteousness.

For sin shall not hold dominion over you; for ye are not under the Law, but under grace.

What then? Are we to sin, because we are not under the Law, but under grace? God forbid!

But thanks be to God that, though ye were the bondmen of sin, ye became obedient from the heart to that form of teaching which was delivered to you;

But now having been delivered from the slavery of sin, and having become the bondservants of God, ye have holiness as the fruit, and everlasting life as the end.

For the wages of sin is death; but the free gift of God is everlasting life, through Christ Jesus our Lord.

For the married woman is bound by law to her husband while he liveth; but if the husband die, she is released from the law which bound her to him.

So then, if while her husband is living she connect herself with another man, she will be called an adulteress; but if her husband die, she is no longer bound by that law, so that she will not be an adulteress, though she connect herself with another man.

But now we are delivered from the Law, having died to that by which we were bound, that we might serve in the new life of the Spirit, and not in the old way of the letter.

What then shall we say? Is the Law sin? God forbid! But I should not have known sin, except by the Law; for I should not have known sinful desire, unless the Law had said, "Thou shalt not covet."

But sin, seizing the opportunity, wrought in me by means of the commandment all manner of sinful desire; for without the Law sin is dead.

And I, apart from the Law, was once alive; but when the commandment came, sin came to life again, and I died;

Did then that which is good become death to me? Far be it! but sin; that it might become manifest as sin, causing death to me by means of that which is good; that sin by means of the commandment might become exceedingly sinful.

For we know that the Law is spiritual; but I am unspiritual, a slave sold to sin.

For I know not what I do. For I do not what I would, but I do what I hate.

But if I do what I would not, I assent to the Law that it is good.

Now, however, it is no longer I that do it, but sin that dwelleth in me.

For I know that there dwelleth not in me, that is, in my flesh, any good thing; for to desire is present with me, but not to perform that which is good.

For the good that I would, I do not; but the evil which I would not, that I do.

But if I do what I would not, it is no more I that do it, but sin that dwelleth in me.

but I perceive another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

Thanks be to God, [who hath delivered me] through Jesus Christ our Lord. So then, I, the same person, with the mind serve the law of God, but with the flesh the law of sin.

so that what is required by the Law might be accomplished in us, who walk not according to the flesh, but according to the Spirit.

For they who are according to the flesh have their mind on the things of the flesh; but they who are according to the Spirit, on the things of the Spirit.

For the mind of the flesh is death; but the mind of the Spirit life and peace.

But ye are not in the flesh, but in the Spirit, if indeed the Spirit of God dwelleth in you. But if any one hath to not the Spirit of Christ, he is none of his.

And if Christ is in you, the body indeed is dead because of sin; but the Spirit is life because of righteousness.

But if the Spirit of him who raised up Jesus from the dead dwelleth in you, he who raised up Christ from the dead will also give life to your mortal bodies, because of his Spirit that dwelleth in you.

For if ye live according to the flesh, ye are sure to die; but if by the Spirit ye make an end of the deeds of the body, ye will live.

For ye did not receive the spirit of bondage so as to be again in fear; but ye received the spirit of adopted children, whereby we cry, Abba, Father!

For the creation was brought into subjection to vanity not of its own will, but by reason of him who put it into subjection,

and not only so, but even we ourselves also, though having the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption as sons, for the redemption of our body.

For we were saved only in hope. But hope which is seen is not hope; how can a man hope for that which he seeth?

But if we hope for that which we do not see, then do we with patience wait for it.

In like manner the Spirit also helpeth our weakness; for we know not what to pray for as we ought, but the Spirit itself intercedeth with groans which cannot be expressed in words.

But he that searcheth the hearts knoweth the mind of the Spirit, because it intercedeth for the holy according to the will of God.

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

nor because they are descendants of Abraham are they all children; but, "Thy offspring shall be reckoned from Isaac."

That is, not the children by natural descent are children of God, but the children to whom the promise is made are accounted as the offspring.

And not only so, but also when Rebecca had conceived by one man, our father Isaac,

before the children were born, or had done any thing good or evil, to the end that Gods purpose according to election might stand, not depending on works, but on the will of him that calleth,

as it is written, "Jacob I loved, but Esau I hated."

So then it dependeth not on him that willeth, nor on him that runneth, but on God who showeth mercy.

Nay but, O man, who art thou that makest answer to God? Shall the thing that is wrought say to the workman, Why hast thou made me thus?

whom he also called, even us, not only from among the Jews, but also from among the gentiles?

But Isaiah crieth out concerning Israel, "Though the number of the sons of Israel be as the sand of the sea, only the remnant will be saved.

What then shall we say? That the gentiles, who did not strive after righteousness, obtained righteousness, but a righteousness which is of faith;

Why? Because they did not strive for it by faith, but as being by works. For they stumbled against the stone of stumbling;

For I bear them witness that they have a zeal for God, but not according to knowledge.

But the righteousness which is of faith speaketh thus: Say not in thy heart, "Who shall ascend into heaven?" that is, to bring Christ down.

But what saith it? "The word is nigh thee, in thy mouth, and in thy heart;" that is, the word concerning faith, which we preach;

But they did not all hearken to the glad tidings. For Isaiah saith, "Lord, who hath believed what he hath heard from us?"

But I say, Did they not hear? Yes truly, "Their voice went forth into all the earth, and their words to the ends of the world."