And as the sailors were attempting to flee from the ship, and were letting down the boat into the sea, under the pretext that they were about to let down anchors from the prow,

And while the day was coming on, Paul exhorted them all to take food, saying: This is the fourteenth day that you have been in suspense, and continued without food, having taken nothing.

And all of us that were in the ship were two hundred and seventy-six souls.

And when it was day, they did not recognize the land; but they perceived an inlet, that had an accessible shore, into which they desired, if they could, to thrust the ship.

and then the rest, some on planks, and others on what could be taken from the ship. And thus it came to pass, that all got safe to land.

And when they had saved themselves, they then learned that the island was called Melita.

But they were expecting that he would become inflamed and swollen, or would suddenly fall down dead; yet, after expecting it for a long time, and seeing no harm befall him, they changed their mind, and said he was a god.

Among the estates about that place were those of the chief man of the island, whose name was Publius, who took us to his house, and, for three days, entertained us kindly.

And it happened that the father of Publius was lying sick with fever and dysentery. And Paul went in to him, and prayed, and laid his hands on him, and restored him to health.

When we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself, with a soldier that guarded him.

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

But because the Jews spoke against it, I was compelled to appeal to Caesar: not that I have any accusation to bring against my own nation.

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

But we think it right to hear from you what you think: for, as it respects this sect, we know that it is everywhere spoken against.

And some believed the things that were spoken, and some believed not.

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

And Paul dwelt two whole years in his own rented house, and received all that came to him,

to all that are in Rome, be loved of God, called saints: Grace be to you, and peace from God our Father, and the Lord Jesus Christ.

For God is my witness, whom I serve with my spirit in the gospel of his Son, that, without ceasing, I make mention of you,

always in my prayers making request, that, if possible, I may at length have a prosperous journey, by the will of God to come to you.

For I greatly desire to see you, that I may impart to you some spiritual gift, in order that you may be established;

that is, that I may both give and receive com fort, while I am among you, through our common faith.

But, brethren, I do not wish you to be ignorant that I often purposed to come to you, though I have been hindered to the present time, that I might have some fruit among you also, even as among other Gentiles.

So that, as far as I am able, I am ready to preach the gospel to you also, who are in Rome.

For I am not ashamed of the Gospel: for it is the power of God in order to salvation, to every one that believes, to the Jew first, and also to the Greek.

For in it God's plan of justifying men by faith is revealed, in order to faith: as it is written, He that is justified by faith, shall live.

Because that which may be known of God, is manifest among them; for God has made it manifest to them,

(for, since the creation of the world, his attributes, which are invisible, are clearly seen, being perceived through the things that are made, both his eternal power and divinity,) that they may be without excuse;

For which reason God delivered them up, in the desires of their hearts, to uncleanness, that they might dishonor their bodies among themselves;

For this reason, God delivered them over to vile passions: for their females exchanged their natural use for that which is against nature:

who, acknowledging the judgment of God, that those who practice such things are worthy of death, not only do them, but approve those who practice them.

For which reason, you are without excuse, man, who ever you are, that judge; for in that in which you judge an other, you condemn yourself; for you who judge, practice the same things.

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

But do you, man, who judge those that practice such things, and yet do the same, conclude that you will escape the judgment of God?

Or, do you despise the riches of his goodness, and his forbearance, and his long suffering, not knowing that the goodness of God leads you to repentance?

affliction and distress, upon every soul of man that practices what is evil, of the Jew first, and also of the Greek:

but glory and honor and peace to every one that practices what is good, to the Jew first, and also to the Greek:

who show that the work which the law requires, is written in their hearts, their conscience bearing testimony, and their reasonings with each other accusing, or making excuse.

if you are also confident that you yourself are a guide for the blind, a light to those who are in darkness,

you, then, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?

You who say that a man should not commit adultery, do you commit adultery? You who detest idols, do you rob temples?

For he is not a Jew who is one outwardly, nor is that circumcision which is outward 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.

Much in every respect; but chiefly that the oracles of God were intrusted to them.

It can not be. But let God be true, though every man be a liar, as it is written: That thou mightest be justified in thy words, and mightest overcome when thou art judged.

Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say,) Let us do evil, that good may come? Of such persons the condemnation is just.

there is none that understands; there is none that seeks after God;

they have all turned out of the way; they have alike become unprofitable; there is none that does good, not even one;

Now we know that what the law says, it speaks- to those who are under the law, that every mouth may be stopped, and all the world become guilty before God.

I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;

yet may be justified freely by his grace, through the redemption that is in Christ Jesus;

whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God;

in order to manifest his righteousness at the present time, that he might be just, while he justifies him who believes in Jesus.

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

What, then, shall we say that Abraham our father has found, as it respects the flesh?

Now to him that works, the reward is not counted as a favor, but as a debt:

but to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness.

Comes this blessedness then on those who are circumcised only, or on those who are uncircumcised also? For we say that faith was counted to Abraham for righteousness.

And he received the sign of circumcision, as a seal of the righteousness of the faith that he had while he was uncircumcised, in order that he might be the father of all that believe, even in a state of uncircumcision, so that righteousness might be counted to them also;

and the father of circumcision to those who are not only circumcised, but who, also, walk in the steps of that faith which our father Abraham had while he was yet uncircumcised.

For the promise that he should be the heir of the world, was not to Abraham, nor to his posterity, through law, but through the righteousness of faith.

For if they that are of the law be heirs, the faith is made powerless, and the promise is unmeaning;

Therefore, the inheritance is by faith, that it may be according to grace, in order that the promise may be sure to all his posterity, not to those only who are of the law, but to those, also, who are of the faith of Abraham, who is the father of us all,

He, against hope, confidently believed that he would become the father of many nations, according to that which was spoken: So shall your posterity be.

and being fully persuaded that what he had promised he was able also to perform.

But that it was counted to him, was not written for his sake alone,

but for our sakes also, to whom it shall be counted, if we believe on him that raised Jesus our Lord from the dead,

And not only so, but we rejoice in afflictions also; because we know that affliction produces patience,

and this hope disappoints us not; because the love of God is poured abundantly into our hearts through the Holy Spirit that is given to us.

But God makes known his love to us in this, that while we were yet sinners, Christ died for us:

Yet death reigned from Adam to Moses, even over them that did not sin in the likeness of Adam's transgression, who is the type of him that was to come.

And the gift is not like the sentence that came through one who sinned: for the sentence to condemnation was because of one offense; but the favor bestowed in order to justification, is because of many offenses.

For if, by one man's offense, death has reigned through that one, much more shall those who receive the abundance of the grace, and of the gift of righteousness, reign in life through the one, who is Jesus Christ.

But, besides the first offense, law was introduced, in order that offenses might abound: but where sin abounded, grace did much more abound:

that as sin has reigned, ending in death, so might grace reign by justification, ending in life eternal, through Jesus Christ our Lord.

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

It can not be. How shall we that are dead to sin, live any longer in it?

Know you not that as many of us as were immersed into Christ Jesus, were immersed into his death?

Therefore, we are buried with him, by immersion, into death, that as Christ was raised from the dead by the glory of the Father, so also we should walk in a new life.

knowing this, that our former man has been crucified with him, in order that the sinful body may be deprived of its power, so that we should no longer serve sin:

for he that is dead is freed from sin.

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

because we know that Christ, having been raised from the dead, dies no more; death has dominion over him no longer;

Therefore, let not sin reign in your mortal body so that you obey it;

Know you not, that to whom you present yourselves as servants to obey, his servants you are whom you obey, whether of sin that leads to death, or of obedience that leads to righteousness?

But thanks be to God, that though you were the servants of sin, yet you have obeyed from the heart the form of teaching, in which you have been instructed;

What fruit, therefore, had you at that time, in those things of which you are now ashamed? For the end of those things is death.

Know you not, brethren, for I speak to you that are acquainted with law, that the law has dominion over a man as long as he lives?

For the woman that has a husband, is bound by the law to her husband as long as he lives: but if her husband die, she is loosed from the law of her husband.

So then, if, while her husband lives, she be married to another man, she shall be called an adulteress. But if her husband die, she is free from the law; so that she is not an adulteress, though she be married to another man.

So then, my brethren, you, also, have died to the law, by the body of the Christ, in order that you may be married to another, to him who was raised from the dead that we should bring forth fruit to God.

but now we are made free from the law, being dead to that by which we were bound, so that we may serve in newness of spirit, and not in the oldness of the letter.

Has, then, that which is good become death to me? It can not be. But sin, that it, might appear sin, was causing death to me through that which is good, in order that sin, through the commandment, might become exceedingly sinful.

For we know that the law is spiritual; but I am carnal, sold into bondage to sin.

For what I do, I know not: for that which I wish to do, this I do not; but that which I hate, this I do.

If, then, I do that which I wish not to do, I give assent to the law, that it is good.

Now, then, it is no longer I that do it, but sin that dwells in me.

For I know that in me, that is, in my flesh, dwells no good; for to will is present with me; but to perform that which is good, I find not.

For the good that I wish to do, I do not; but the evil that I wish not to do, this I do.

Now, if I do that which I wish not to do, it is no longer I that do it, but sin that dwells in me.