And the chiliarch taking him by the hand, and having gone away privately, asked him, What is that which you have to tell me?

And he said, The Jews have entered into an agreement to ask you that to-morrow you may lead Paul to the sanhedrim, as about to make inquiry as to something more definite concerning him.

Therefore do not be persuaded by them: for more than forty of them lie in wait for him, who have obligated themselves by an oath, neither to eat nor drink until they may kill him: and now they are ready, awaiting the promise from you.

Then indeed the chiliarch sent away the young man, having commanded him to Tell no one that you have revealed these things to me.

And having called a certain two of the centurions, he said, Get ready two hundred soldiers that they may go unto Caesarea, and seventy horsemen, and two hundred spearmen, from the third hour of the night;

and prepare beasts of burden, that, having carried away Paul, you may deliver him safe to Felix the governor.

This man, having been taken by the Jews, and being about to be put to death by them, having interposed with my army, I took out of their hands, having learned that he is a Roman:

Then indeed the soldiers, according to that which had been commanded them, taking Paul led him by night to Antipatris:

and ascertaining that he is from Cilicia, said, I will hear thee, when thy accusers may also be present, having commanded that he should be kept in Herod's judgment hall.

But in order that I may not weary you excessively, I exhort you to hear us patiently according to your clemency.

you being able to know, that there are not more than twelve days to me since I came up to Jerusalem to worship.

But I confess this to you, that according to the way which they call heresy, so worship I the God of our fathers, believing all things which have been written in the law and in the prophets:

having hope towards God, which they themselves also receive, that there is going to be a resurrection, both of the just and unjust.

except concerning this one voice, which I cried out standing in their midst, that concerning the resurrection of the dead I am judged before you this day.

at the same time also hoping that money will be given to him by Paul; therefore indeed the more frequently sending for him, he conversed with him.

asking favor against him, in order that he might send him to Jerusalem, making a plot to kill him on the road.

Then indeed Festus responded, that Paul should be kept at Caesarea, and himself was about to go away quickly:

And having tarried with them not more than eight or ten days, having come down to Caesarea, on the following day, sitting on the tribunal, he commanded that Paul should be brought forth.

And Paul apologizing, that Neither against the law of the Jews, nor against the temple, nor against Caesar, have I done anything wrong.

to whom I responded, that it is not the customs to the Romans to slay any man gratuitously, before that the accused may have his accusers face to face, and receive a place of defence concerning the charge.

Then they, having come together to this place, making no delay, immediately sitting on the judgment-seat, I commanded that the man should be led forth;

but they had certain questions against him concerning their own religion, and about a certain Jesus, who is dead, whom Paul was saying that He is alive.

And Paul having demanded that he should be kept for the diagnosis of Augustus, I demanded that he should be kept until I shall send him to Caesar.

And Festus says, O king Agrippa, and all ye men present with us, you see this man, concerning whom the whole multitude of the Jews is besieging me, both at Jerusalem and here, crying out that it does not behoove him to live any longer.

But I discovered that he had done nothing worthy of death, however he himself appealing to Caesar, I decided to send him.

Concerning whom I have nothing definite to write to my lord; therefore I have led him to you, and especially to thee, O king Agrippa, in order that, there being an investigation, I may have something which I shall write;

knowing me originally, if they may be willing to testify, that according to the most rigid sect of our religion I lived a Pharisee.

Moreover indeed, I thought to myself that I ought to do many things contrary to the name of Jesus the Nazarene:

to open their eyes, to turn them from darkness unto light, and from the power of Satan unto God, in order that they may receive remission of sins, and an inheritance among those who are sanctified by faith in me.

but first to those in Damascus, and also in Jerusalem, and throughout all the country of Judea, and to the Gentiles, I was preaching that they should repent and turn to God, doing things worthy of repentance.

how that Christ must suffer, how being the first from the resurrection of the dead, he is to proclaim light both to the people, and the Gentiles.

For the king, to whom I also speak boldly, knows concerning these things: for I am persuaded that nothing of these things is hidden; for this has not been done in a corner.

O king Agrippa, dost thou believe the prophets? I know that thou believest them.

And Paul said, I would to God, that both in little and in much, not only you, but also all of those hearing me this day, were such as I am, except these bonds.

and having gone away, they were talking to one another, saying, that This man is doing nothing worthy of death or of bonds.

And when it was determined that we should sail away into Italy, they committed both Paul and certain other prisoners to the centurion, Julius by name, of the band of Augustus.

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

But the centurion trusted the pilot and midshipman, rather than the things spoken by Paul.

Therefore cheer up, O men: for I believe God, that it shall be according to the manner which He has spoken to me.

And when it was the fourteenth night, we being borne along in the Adriatic Sea, about the middle of the night the sailors surmised that some country was coming to them.

and fearing lest they may fall out against rough places, casting four anchors from the stern, they were praying that the day should come.

And the counsel of the soldiers was that they should kill the prisoners, lest some one, having outswum them, might escape:

but the centurion, wishing to save Paul, forbade them from their counsel; and commanded that those who were able to swim, having first thrown themselves overboard, to go to the land;

and the rest, some on planks, and others on some parts from the ship. And thus it came to pass that all came safe to the land.

And having been saved, we recognized that the island is called Melita.

and they were looking for him to be about to swell up and suddenly fall down dead. But having looked a long time, and seeing nothing out of place come to him, changing their minds, they said that he was a god.

But in the regions around about that place there were farms belonging to the chief man of the island, by name Publius: who, having received us, entertained us courteously three days.

And it came to pass, that the father of Publius was lying prostrate with fevers and dysentery: to whom Paul having come in, and prayed, laying hands on him, healed him.

But we desire to hear from you what you think: for indeed concerning this sect, it is known to us that it is everywhere spoken against.

and they being disharmonious to one another, dispersed, Paul saying one word, that truly the Holy Ghost spoke through the prophet Isaiah to your fathers, saying,

Therefore let it be known unto you, that this salvation of God is sent to the Gentiles, and they will hear.

For I long to see you, in order that I may impart unto you a certain spiritual grace, that you may be established;

But I do not wish you to be ignorant, brethren, that frequently I purposed to come to you, and was hindered hitherto, in order that I may have some fruit among you, as well as also among other Gentiles.

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

because that which is known of God is manifest in them; for God has revealed it to them:

for the invisible things of Him from the creation of the world are seen, being known by the things which are made, even His eternal power and divinity; so that they are without excuse:

Saying that they were wise, they became fools,

who changed the truth of God into a lie, and worshiped and served the creature rather than the Creator, who is blessed for evermore: amen.

On account of this God gave them up to the lusts of dishonor: for indeed their women changed the natural use to that which is against nature:

who, knowing the rightfulness of God, that those who do such things are worthy of death, not only do the same, but they even delight in those who are doing them.

For we know that the judgment of God according to truth is against those doing such things.

But do you consider this, O man, judging those doing such things, and doing the same, that you shall escape the judgment of God?

Do you look with contempt upon the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God is leading you to repentance?

Tribulation and anguish upon every soul of man that is working out evil, both the Jew first, and the Greek;

and persuade yourself that you are a guide of the blind, a light of those who are in darkness, an instructor of the ignorant,

and that which is uncircumcision by nature, perfecting the law, will judge you, who through the letter and circumcision are a transgressor of the law.

For he is not a Jew who is one outwardly; neither is circumcision that which is outwardly in the flesh.

But he is a Jew, who is one inwardly; and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God.

it could not be so: but let God be true, and every man a liar; as indeed it has been written, In order that you may be justified in your words, and shall prevail, in your judgment.

are we not indeed thus traduced, and as some say we speak, that, Let us do evil in order that good may come? whose condemnation is just.

Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are all under sin;

But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God.

in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus.

For we conclude that a man is justified by faith without works of law.

Then what shall we say that Abraham, our father according to the flesh, has found?

But to him that worketh, the reward is not reckoned according to grace, but according to debt;

but to him that worketh not, but believeth on Him who justifies the ungodly, his faith is reckoned for righteousness.

Then does this blessedness come on the circumcision, or on the uncircumcision? for we say That faith was imputed to Abraham for righteousness.

And he received the sign of circumcision, and the seal of the righteousness of the faith which he had in uncircumcision: that he should be the father of all who believed, through uncircumcision; and righteousness should be imputed to them;

and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.

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

Therefore it is by faith, in order that it may be by grace; that the promise may be sure to all the seed; not only of the law, but also of the faith of Abraham; who is the father of us all,

as it has been written, That I have constituted thee the father of many nations, before God whom he believed, who quickens the dead, and calls things which are not as really existing:

who against hope confided in hope, that he should be the father of many nations, according to that which had been spoken, So shall thy seed be:

and being fully assured, that whatsoever he has promised, he is able also to perform.

And it was not written on account of him alone, that it was imputed to him;

And not only so, but let us also rejoice in tribulation; knowing that tribulation works out endurance;

Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned;

But the law came, that the transgression might abound; but where sin did abound, there did grace superabound:

in order that as sin reigned through death, so may grace reign also through righteousness unto eternal life through Jesus Christ our Lord.

Then what shall we say? must we abide in sin, in order that grace may abound?

Whether do you not know, that so many of us as were baptized unto Jesus Christ were baptized into His death?

Therefore we were buried with him by baptism into death: in order that as Christ was raised from the dead by the glory of the Father, so must we also walk in newness of life.

knowing this, that our old man is crucified along with him, in order that the body of sin may be destroyed, that we may no longer serve sin;

But if we died along with Christ, we believe that we will also live with him:

knowing that Christ having risen from the dead dies no more; death no longer has dominion over him.

For the death that he died, he died unto sin once: but the life that he lives, he lives unto God.

Let not sin therefore reign in your mortal body that you should obey the lusts of it:

Do you not know, that to whom you present yourselves servants unto obedience, ye are servants to whom you obey; whether of sin unto death, or obedience unto righteousness?

But thanks be unto God, that whereas ye were servants of sin, but you have obeyed from the heart the type of teaching into which ye were delivered: