And hearing that he addressed them in the Hebrew tongue, they kept the more quiet; and he says,

For Sadducees say there is no resurrection, nor angel, nor spirit; but Pharisees confess both of them.

He therefore, having taken him with him, led him to the chiliarch, and says, The prisoner Paul called me to him and asked me to lead this youth to thee, who has something to say to thee.

But having received information of a plot about to be put in execution against the man by the Jews, I have immediately sent him to thee, commanding also his accusers to say before thee the things that are against him. Farewell.

or let these themselves say what wrong they found in me when I stood before the council,

Let therefore the persons of authority among you, says he, going down too, if there be anything in this man, accuse him.

And as he answered for his defence with these things, Festus says with a loud voice, Thou art mad, Paul; much learning turns thee to madness.

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

But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.

and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.

Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.

What shall we say then that Abraham our father according to flesh has found?

for what does the scripture say? And Abraham believed God, and it was reckoned to him as righteousness.

Does this blessedness then rest on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.

What then shall we say? Should we continue in sin that grace may abound?

What shall we say then? is the law sin? Far be the thought. But I had not known sin, unless by law: for I had not had conscience also of lust unless the law had said, Thou shalt not lust;

What shall we then say to these things? If God be for us, who against us?

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

What shall we say then? Is there unrighteousness with God? Far be the thought.

For he says to Moses, I will shew mercy to whom I will shew mercy, and I will feel compassion for whom I will feel compassion.

For the scripture says to Pharaoh, For this very thing I have raised thee up from amongst men, that I might thus shew in thee my power, and so that my name should be declared in all the earth.

Thou wilt say to me then, Why does he yet find fault? for who resists his purpose?

Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus?

As he says also in Hosea, I will call not-my-people My people; and the-not-beloved Beloved.

What then shall we say? That they of the nations, who did not follow after righteousness, have attained righteousness, but the righteousness that is on the principle of faith.

But the righteousness of faith speaks thus: Do not say in thine heart, Who shall ascend to the heavens? that is, to bring Christ down;

But what says it? The word is near thee, in thy mouth and in thy heart: that is, the word of faith, which we preach:

For the scripture says, No one believing on him shall be ashamed.

But they have not all obeyed the glad tidings. For Esaias says, Lord, who has believed our report?

But I say, Have they not heard? Yea, surely, Their voice has gone out into all the earth, and their words to the extremities of the habitable world.

But I say, Has not Israel known? First, Moses says, I will provoke you to jealousy through them that are not a nation: through a nation without understanding I will anger you.

But Esaias is very bold, and says, I have been found by those not seeking me; I have become manifest to those not inquiring after me.

But unto Israel he says, All the day long I have stretched out my hands unto a people disobeying and opposing.

I say then, Has God cast away his people? Far be the thought. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

God has not cast away his people whom he foreknew. Know ye not what the scripture says in the history of Elias, how he pleads with God against Israel?

But what says the divine answer to him? I have left to myself seven thousand men, who have not bowed knee to Baal.

And David says, Let their table be for a snare, and for a gin, and for a fall-trap, and for a recompense to them:

I say then, Have they stumbled in order that they might fall? Far be the thought: but by their fall there is salvation to the nations to provoke them to jealousy.

Thou wilt say then, The branches have been broken out in order that I might be grafted in.

For I say, through the grace which has been given to me, to every one that is among you, not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith.

For I say that Jesus Christ became a minister of the circumcision for the truth of God, to confirm the promises of the fathers;

And again he says, Rejoice, nations, with his people.

And again, Esaias says, There shall be the root of Jesse, and one that arises, to rule over the nations: in him shall the nations hope.

Now I exhort you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be not among you divisions; but that ye be perfectly united in the same mind and in the same opinion.

But I speak of this, that each of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.

that no one may say that I have baptised unto my own name.

For when one says, I am of Paul, and another, I of Apollos, are ye not men?

to deliver him, I say, being such, to Satan for destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

Do ye not know that he that is joined to the harlot is one body? for the two, he says, shall be one flesh.

But this I say, as consenting to, not as commanding it.

But I say to the unmarried and to the widows, It is good for them that they remain even as I.

But as to the rest, I say, not the Lord, If any brother have an unbelieving wife, and she consent to dwell with him, let him not leave her.

But this I say, brethren, the time is straitened. For the rest, that they who have wives, be as not having any:

But I say this for your own profit; not that I may set a snare before you, but for what is seemly, and waiting on the Lord without distraction.

Do I speak these things as a man, or does not the law also say these things?

or does he say it altogether for our sakes? For for our sakes it has been written, that the plougher should plough in hope, and he that treads out corn, in hope of partaking of it.

I speak as to intelligent persons: do ye judge what I say.

What then do I say? that what is sacrificed to an idol is anything, or that an idol is anything?

But if any one say to you, This is offered to holy purposes, do not eat, for his sake that pointed it out, and conscience sake;

Have ye not then houses for eating and drinking? or do ye despise the assembly of God, and put to shame them who have not? What shall I say to you? shall I praise you? In this point I do not praise.

I give you therefore to know, that no one, speaking in the power of the Spirit of God, says, Curse on Jesus; and no one can say, Lord Jesus, unless in the power of the Holy Spirit.

If the foot say, Because I am not a hand I am not of the body, is it on account of this not indeed of the body?

And if the ear say, Because I am not an eye I am not of the body, is it on account of this not indeed of the body?

The eye cannot say to the hand, I have not need of thee; or again, the head to the feet, I have not need of you.

Since otherwise, if thou blessest with the spirit, how shall he who fills the place of the simple Christian say Amen, at thy giving of thanks, since he does not know what thou sayest?

If therefore the whole assembly come together in one place, and all speak with tongues, and simple persons enter in, or unbelievers, will not they say ye are mad?

Let your women be silent in the assemblies, for it is not permitted to them to speak; but to be in subjection, as the law also says.

Now if Christ is preached that he is raised from among the dead, how say some among you that there is not a resurrection of those that are dead?

For he has put all things in subjection under his feet. But when he says that all things are put in subjection, it is evident that it is except him who put all things in subjection to him.

But some one will say, How are the dead raised? and with what body do they come?

But this I say, brethren, that flesh and blood cannot inherit God's kingdom, nor does corruption inherit incorruptibility.

we are confident, I say, and pleased rather to be absent from the body and present with the Lord.

(for he says, I have listened to thee in an accepted time, and I have helped thee in a day of salvation: behold, now is the well-accepted time; behold, now the day of salvation:)

lest haply, if Macedonians come with me and find you unprepared, we, that we say not ye, may be put to shame in this confidence.

because his letters, he says, are weighty and strong, but his presence in the body weak, and his speech naught.

Again I say, Let not any one think me to be a fool; but if otherwise, receive me then even as a fool, that I also may boast myself some little.

For if I shall desire to boast, I shall not be a fool; for I will say the truth; but I forbear, lest any one should think as to me above what he sees me to be, or whatever he may hear of me.

I have declared beforehand, and I say beforehand as present the second time, and now absent, to those that have sinned before, and to all the rest, that if I come again I will not spare.

As we have said before, now also again I say, If any one announce to you as glad tidings anything besides what ye have received, let him be accursed.

But to Abraham were the promises addressed, and to his seed: he does not say, And to seeds, as of many; but as of one, And to thy seed; which is Christ.

Now I say this, A covenant confirmed beforehand by God, the law, which took place four hundred and thirty years after, does not annul, so as to make the promise of no effect.

Now I say, As long as the heir is a child, he differs nothing from a bondman, though he be lord of all;

But what says the scripture? Cast out the maid servant and her son; for the son of the maid servant shall not inherit with the son of the free woman.

Behold, I, Paul, say to you, that if ye are circumcised, Christ shall profit you nothing.

But I say, Walk in the Spirit, and ye shall no way fulfil flesh's lust.

Wherefore he says, Having ascended up on high, he has led captivity captive, and has given gifts to men.

This I say therefore, and testify in the Lord, that ye should no longer walk as the rest of the nations walk in the vanity of their mind,

for the things that are done by them in secret it is shameful even to say.

Wherefore he says, Wake up, thou that sleepest, and arise up from among the dead, and the Christ shall shine upon thee.

Rejoice in the Lord always: again I will say, Rejoice.

And I say this to the end that no one may delude you by persuasive speech.

And say to Archippus, Take heed to the ministry which thou hast received in the Lord, to the end that thou fulfil it.

for the word of the Lord sounded out from you, not only in Macedonia and Achaia, but in every place your faith which is towards God has gone abroad, so that we have no need to say anything;

(For this we say to you in the word of the Lord, that we, the living, who remain to the coming of the Lord, are in no way to anticipate those who have fallen asleep;

When they may say, Peace and safety, then sudden destruction comes upon them, as travail upon her that is with child; and they shall in no wise escape.

desiring to be law-teachers, not understanding either what they say or concerning what they so strenuously affirm.

for the scripture says, Thou shalt not muzzle an ox that treadeth out corn, and, The workman is worthy of his hire.

Think of what I say, for the Lord will give thee understanding in all things.

that the elder women in like manner be in deportment as becoming those who have to say to sacred things, not slanderers, not enslaved to much wine, teachers of what is right;

a sound word, not to be condemned; that he who is opposed may be ashamed, having no evil thing to say about us: