I think myself happy, king Agrippa, that I am to make my defence this day before thee concerning all things of which I am accused by the Jews;

and they know, if they are willing to testify, that from the first, according to the strictest sect of our religion, I lived a Pharisee.

I indeed thought with myself that I ought to do many things in opposition to the name of Jesus the Nazarene.

to open their eyes that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins, and an inheritance among the sanctified, by faith in me.

but first to those in Damascus, and Jerusalem, and to all the country of Judaea, and then to the gentiles, I proclaimed that they should repent and turn to God, doing works worthy of repentance.

that the Christ should suffer, and that, as first of those raised from the dead, he was to proclaim light both to the people and to the gentiles.

For the king knoweth about these things well; to whom also I speak boldly; for I am persuaded that none of these things is hidden from him: for this was not done in a corner.

King Agrippa, believest thou the Prophets? I know that thou believest.

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.

And when it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band.

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.

And when a south wind blew gently, supposing that they had obtained their purpose, they weighed anchor, and coasted along close by Crete.

And as neither sun nor stars had appeared for many days, and no small tempest lay on us, thenceforward all hope that we should be saved was taken away.

saying, Fear not, Paul! Thou must stand before Caesar; and lo, God hath given thee all those that sail with thee.

Wherefore, sirs, be of good cheer; for I believe God, that it will be just as it hath been told me.

And when the fourteenth night had come on, as we were driven onward in the Adriatic sea, about midnight the sailors suspected that they were near some country;

And as the sailors were seeking means to escape from the ship, when they had lowered the boat into the sea, under the pretence that they were about to carry out anchors from the foreship,

And while the day was coming on, Paul exhorted them all to take food; saying, This is the fourteenth day that ye have waited, and continued fasting, having taken nothing.

and the rest, some on boards, and others on something from the ship. And in this way it came to pass, that they all escaped safe to land.

And having escaped, we learned that the island was called Melita.

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.

And in the neighborhood of that place were lands be longing to the chief man of the island, whose name was Publius; who welcomed us, and entertained us kindly three days.

And it happened that the father of Publius was lying sick with a fever and dysentery; to whom Paul went in, and, when he had prayed, laid his hands on him, and healed him.

And when we had come to Rome, Paul was permitted to dwell by himself, with the soldier that guarded him.

And it came to pass that after three days he called together the chief men of the Jews, and when they had met he said to them, Brethren, I, though I had done nothing against the people, or the customs of our fathers, was delivered up a prisoner from Jerusalem into the hands of the Romans;

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.

For this reason therefore I have called for you, to see you and speak to you; for it is on account of the hope of Israel that I am bound with this chain.

And they said to him, We neither received letters from Judea concerning thee, nor did any one of the brethren that came report or speak any evil of thee.

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.

Be it therefore known to you, that to the gentiles this salvation of God hath been sent; they, moreover, will hear.

And he abode two whole years in his own hired house and gladly received all that came in to him,

In the first place, I thank my God through Jesus Christ for all of you, that your faith is spoken of throughout the whole world.

supplicating that, if it be possible, I may at last through the will of God be favored with an opportunity of coming to you.

For I long to see you, that I may impart to you some spiritual gift, which may be for your confirmation;

that is, that I may be edified among you, and you also, through each others faith, both yours and mine.

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.

Because that which may be known of God is manifest within them; for God made it manifest to them.

For, ever since the creation of the world, his invisible attributes, even his eternal power and divinity, being perceived from his works, are clearly seen, so that they might be without excuse.

because they changed the true God for false gods, and adored and worshipped created things rather than the Creator, who is blessed for ever. Amen.

and in like manner the men also, neglecting the natural use of the female, burned with lust for one another, men with men practising that which is shameful, and receiving in themselves the due recompense of their error.

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.

Wherefore thou art without excuse, O man that judgest, whoever thou art. For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

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

And dost thou suppose, O man, who art judging those who do such things, and art thyself doing the same, that thou wilt escape the judgment of God?

Or dost thou despise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God is leading thee to repentance?

since they show that what the Law requireth is written in their hearts, their conscience bearing witness, and their thoughts in turn accusing or defending them;

and knowest his will, and approvest the things that are more excellent, being instructed out of the Law;

and art confident that thou thyself art a guide of the blind, a light to those who are in darkness,

dost thou then who teachest another, not teach thyself? Thou who proclaimest that others should not steal, dost thou steal?

Dost thou who forbiddest to commit adultery, thyself commit adultery? Thou that abhorrest idols, dost thou rob temples?

For he is not a Jew, who is one outwardly, nor is that circumcision, which is outward, in the flesh;

Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned."

And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just.

What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin.

there is none that hath understanding, there is none that diligently seeketh God;

they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one.

Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God.

being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus,

in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith.

We conclude therefore, that a man is accepted as righteous through faith, without the works of the Law.

What advantage then shall we say that Abraham our father had as to the flesh?

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;

Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness.

And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also;

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.

For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect.

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

(as it is written, "I have made thee a father of many nations") in the sight of that God whom he believed, who giveth life to the dead, and calleth the things that are not, as though they were.

For he had confident hope in that which was past hope, that he should become a father of many nations, according to that which was spoken, "Thus shall thy offspring be;"

being fully convinced, that what he hath promised, he is able also to perform.

And that it was so accounted was not written for his sake alone,

who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.

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.

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

that as sin reigned in death, so grace might reign through righteousness to everlasting life, through Jesus Christ our Lord.

What shall we say then? Let us continue in sin, that grace may abound still more?

Are ye ignorant, that all of us who were baptized into Jesus Christ, were baptized into his death?

We then by this baptism into his death were buried with him; that as Christ was raised from the dead by the glorious power of the Father, so we also might walk in newness of life.

knowing this, that our old man was crucified with him, that the body of sin might be destroyed, that we might no longer be in slavery to sin;

for he that hath died hath been set free from sin.

And if we died with Christ, we believe that we shall also live with him;

since we know that Christ, having been raised from the dead, dieth no more; death hath dominion over him no longer.

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

Know ye not, that whomever ye choose to obey as a master, his bondmen ye are, whether of sin whose fruit is death, or of obedience whose fruit is righteousness?

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;

What fruit then had ye at that time from those things of which ye are now ashamed? For the end of those things is death.

Know ye not, brethren, (for I am speaking to those who are acquainted with the Law,) that the Law hath dominion over a man only as long as he liveth?

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.

So then, my brethren, ye also were slain to the Law through the body of Christ, that ye might be connected with another, even with him who was raised from the dead, that we might bear fruit to God.

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.

So that the Law is holy, and the commandment holy, and right, and good.

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.

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.