Now on hearing about the coming back from death, some of them made sport of it, but others said, Let us go more fully into this another time.

Paul, having stayed after this many more days, took his leave of the brothers, and sailed from there for Syria, together with Priscilla and Aquila. He shaved his head in Cenchreae, for he had a vow.

And they asking to remain with them for more time, he acquiesced not;

And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.

But when some were becoming hardened and disobedient [to the word of God], discrediting and speaking evil of the Way (Jesus, Christianity) before the congregation, Paul left them, taking the disciples with him, and went on holding daily discussions in the lecture hall of Tyrannus [instead of in the synagogue].

And a large number of them, who had been involved in occultic practices, brought their books [on the occult] and began burning them publicly. When they calculated the cost [of the books] it came to fifty thousand pieces of silver. [Note: The actual amount was approximately years of a farm laborer's pay, or more than

Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.

But if you want anything more, it will have to be settled in the regular Assembly.

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

and there sat in a window a certain young man named Eutychus, fallen into a deep sleep. And as Paul declared, he was the more overcome with sleep, and fell down from the third loft, and was taken up dead.

and having sailed thence, on the morrow arrived opposite Chios, and the next day put in at Samos; and having stayed at Trogyllium, the next day we came to Miletus:

And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

And when, having got away from them, we at last sailed away, we came by a direct course to Cos, and on the morrow to Rhodes, and thence to Patara.

And on the morrow we departed, and came unto Caesarea: and entering into the house of Philip the evangelist, who was one of the seven, we abode with him.

And we remaining many more days, there came down a certain one from Judea, a prophet, by name Agabus,

And as he might not be moved we did no more, saying, Let the purpose of God be done.

And on the morrow Paul went in with us to James, and all the elders came there.

shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this place. What’s more, he also brought Greeks into the temple and has profaned this holy place.”

And straight away he took some armed men and went quickly down to them: and the Jews, seeing them, gave no more blows to Paul.

(And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)

And he said, ‘The God of our fathers has appointed you to know His will, [and to progressively understand His plan with clarity and power] and to see the Righteous One [Jesus Christ, the Messiah] and to hear a message from His [own] mouth.

And it came about that when I had come back to Jerusalem, while I was at prayer in the Temple, my senses became more than naturally clear,

On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.

And as the dissension became even greater, the commander, fearing that Paul would be torn to pieces by them, ordered the troops to go down and forcibly take him from them, and bring him to the barracks.

And they were more than forty which had made this conspiracy.

Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would inquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.

And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would inquire somewhat of him more perfectly.

But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.

On the morrow they left the horsemen to go with him, and returned to the castle:

And that I hinder thee no more, I beseech thee to hear us concisely by thy clemency.

Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself:

Seeing that thou canst take knowledge that it is not more than twelve days since I went up to worship at Jerusalem:

Now after more years I came, going to make donations to my nation, and offerings,

And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.

Meanwhile, he also hoped that money would be given to him by Paul, that he might release him. Therefore also he sent for him more often, and talked with him.

And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.

"I am standing before Caesar's tribunal," replied Paul, "where alone I ought to be tried. The Jews have no real ground of complaint against me, as in fact you yourself are beginning to see more clearly.

and as they were continuing there more days, Festus submitted to the king the things concerning Paul, saying, 'There is a certain man, left by Felix, a prisoner,

Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth.

Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.

And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.

And Festus said, King Agrippa, and all men being present with us, ye behold this, of whom all the multitude of Jews addressed me, both in Jerusalem and here, crying out he must no more live.

The more so, because you are expert in all questions to do with the Jews and their ways: so I make my request to you to give me a hearing to the end.

"And I punished them oft in every synagogue, and compelled them to blaspheme: and was yet more mad upon them, and persecuted them even unto strange cities.

In the middle of the day along the road, O king, I saw a light from heaven, more than the brightness of the sun, shining around me and those who were traveling with me.

And Agrippa said to Paul, A little more and you will be making me a Christian.

And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia.

With yet more difficulty we sailed along the coast and came to a place called Fair Havens near the city of Lasea.

After much time had passed, the voyage became more dangerous because it was [now] past the Day of Atonement [Note: This would have been around September or October, when a sea voyage involved rough sailing]. So, Paul began warning the people [aboard ship],

Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south west and north west.

and neither sun nor stars appearing for more days, and not a little tempest lying upon us, thenceforth all hope was taken away of our being saved.

but the crew under pretext of dropping their anchors to moor, had hoisted out the boat; designing to make off:

Then all of them were encouraged and their spirits improved, and they also ate some food.

from whence we came round, and arrived opposite to Rhegium; and after one day the south wind arising, we came in two more to Puteoli:

and having appointed him a day, they came, more of them unto him, to the lodging, to whom he was expounding, testifying fully the reign of God, persuading them also of the things concerning Jesus, both from the law of Moses, and the prophets, from morning till evening,

They disagreed among themselves and they began to leave after Paul had made one last statement: “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, saying,

For in the gospel the righteousness of God is revealed, both springing from faith and leading to faith [disclosed in a way that awakens more faith]. As it is written and forever remains written, “The just and upright shall live by faith.”

Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

So when you, a mere man, pass judgment on those who practice these things and then do them yourself, do you think you will escape God's judgment?

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

For circumcision is valuable if you observe the Law, but if you break the Law, your having been circumcised has no more value than if you were uncircumcised.

Then what more belongs to the Jew, or what is the profit of circumcision?

Now if our wrongdoing serves to emphasize more clearly that God does what is right, what should we say about that? Is God being unjust for sending [His] wrath [on the world]? (I am raising a human objection).

For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin.

For no person will be justified [freed of guilt and declared righteous] in His sight by [trying to do] the works of the Law. For through the Law we become conscious of sin [and the recognition of sin directs us toward repentance, but provides no remedy for sin].

More than that, we ought to glory in our troubles, for we know that trouble produces endurance,

Much more then, being now justified by his blood, we shall be saved from wrath through him.

For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

More than that, we actually glory in God through our Lord Jesus Christ, to whom we owe our reconciliation.

Therefore, just as sin came into the world through [the action of] one man [i.e., Adam] and [physical] death through that sin, so [physical] death has spread to all people, because all people have sinned. [Note: This difficult passage (verses 12-21) seems to be saying that the entire human race must experience physical death because of Adam's sin (I Cor. 5:22), which is somehow considered to be everyone's sin. See Murray, pp. 180-187, for a thorough discussion].

But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

What may we say, then? are we to go on in sin so that there may be more grace?

For if we have been planted together in the likeness of his death, we shall much more be of his resurrection;

knowing this, that our old man was crucified with Him, that the body of sin might be brought to nought, that we should no more be in bondage to sin;

Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

(I am speaking in human terms because of the weakness of your flesh.) For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

When we were living in the flesh [trapped by sin], the sinful passions, which were awakened by [that which] the Law [identifies as sin], were at work in our body to bear fruit for death [since the willingness to sin led to death and separation from God].

Was then that which is good, death to me? In no way. But the purpose was that sin might be seen to be sin by working death to me through that which is good; so that through the orders of the law sin might seem much more evil.

For I do not [really] understand what I am doing; I practice what I do not want to and I hate what I do. [Note: This highly controversial section (verses 14b-25) is here viewed as the struggles of the apostle Paul after his conversion, and by extension, of all Christians. See Bruce, pages 150ff; Murray, pages 255ff; Lard, pages 236ff].

Now then it is no more I that do it, but sin that dwelleth in me.

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

So there is no condemnation any more for those who are in union with Christ Jesus.

For you have not received a spirit of slavery leading again to fear [of God’s judgment], but you have received the Spirit of adoption as sons [the Spirit producing sonship] by which we [joyfully] cry, “Abba! Father!”

Present suffering, I hold, is a mere nothing compared to the glory that we are to have revealed.

And more than that, we ourselves, though we possess the Spirit as a foretaste and pledge of the glorious future, yet we ourselves inwardly sigh, as we wait and long for open recognition as sons through the deliverance of our bodies.

In like manner also the Spirit affords assistance to our infirmities: for even this, what we should pray for as we ought, we know not: but the same Spirit more abundantly maketh intercession for us with groanings unutterable.

Who [is] the one who condemns? Christ [is] the one who died, and more than that, who was raised, who is also at the right hand of God, who also intercedes for us.

Nay, in all these things we are more than conquerors through him that loved us.

On the contrary, who are you, O man, who answers [arrogantly] back to God and dares to defy Him? Will the thing which is formed say to him who formed it, “Why have you made me like this?”

Or has not the potter rightful power over the clay to make out of the same lump one vessel for more honourable and another for less honourable uses?

what does it say "more? the word is nigh thee, let it be in thy mouth and in thy heart:" that is the word of faith which we preach.

But Isaiah is more bold and says, I was found by them that sought me not, I was made manifest to them that inquired not after me.

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?