For it seems to me unreasonable to send a prisoner, and not to specify the crimes laid against him.

Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.

Therefore, O king Agrippa, I was not disobedient unto the heavenly vision:

But he said, I am not mad, most noble Festus; but speak forth the words of truth and good sense.

For the king knows of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.

And Paul said, I would to God, that not only you, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

And when we had sailed slowly many days, and were hardly come off Cnidus, the wind not allowing us, we sailed close to Crete, off Salmone;

And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the cargo and ship, but also of our lives.

And because the haven was not suitable to winter in, the majority advised to depart from there also, if by any means they might arrive at Phoenix, and there to winter; which is a haven of Crete, and opens toward the southwest and northwest.

But not long after there arose against it a tempestuous wind, called Euroclydon.

And when the ship was caught, and could not bear up into the wind, we let her be driven.

But after long abstinence Paul stood forth in the midst of them, and said, Sirs, you should have hearkened unto me, and not have set sail from Crete, and to have gained this harm and loss.

For there stood by me this night the angel of God, whose I am, and whom I serve,

Saying, Fear not, Paul; you must be brought before Caesar: and, lo, God has given you all them that sail with you.

But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the sailors deemed that they drew near to some country;

Therefore I pray you to take some food: for this is for your health: for there shall not a hair fall from the head of any of you.

And when it was day, they knew not the land: but they discovered a certain bay with a shore, into which they were minded, if it were possible, to drive in the ship.

And when the natives saw the creature hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he has escaped the sea, yet justice allows not to live.

But when the Jews spoke against it, I was constrained to appeal unto Caesar; not that I had anything to accuse my nation of.

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

And when they agreed not among themselves, they departed, after Paul had spoken one word, Well spoke the Holy Spirit by Isaiah the prophet unto our fathers,

Saying, Go unto this people, and say, Hearing you shall hear, and shall not understand; and seeing you shall see, and not perceive:

Now I would not have you ignorant, brethren, that often I purposed to come unto you, (but was prevented thus far,) that I might have some fruit among you also, even as among other Gentiles.

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

Because, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish hearts were darkened.

And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not proper;

Who knowing the judgment of God, that they who commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Or despise you the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leads you to repentance?

But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

(For not the hearers of the law are just before God, but the doers of the law shall be justified.

For when the Gentiles, who have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

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

You that say a man should not commit adultery, do you commit adultery? you that abhor idols, do you commit sacrilege?

Therefore if the uncircumcision keeps the righteousness of the law, shall not his uncircumcision be counted for circumcision?

And shall not uncircumcision which is by nature, if it fulfills the law, judge you, who by the letter and circumcision do transgress the law?

For he is not a Jew, who is one outwardly; neither 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, and not in the letter; whose praise is not of men, but of God.

For what if some did not believe? shall their unbelief make the faithfulness of God without effect?

And not rather, (as we are slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose condemnation is just.

As it is written, There is none righteous, no, not one:

They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one.

And the way of peace have they not known:

Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

For if Abraham were justified by works, he has something in which to boast; but not before God.

Now to him that works is the reward not reckoned of grace, but of debt.

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

Blessed is the man to whom the Lord will not impute sin.

How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

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

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

Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the descendants; 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,

(As it is written, I have made you a father of many nations,) before him whom he believed, even God, who gives life to the dead, and calls those things which are not as though they were.

And being not weak in faith, he considered not his own body as now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb:

He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

Now it was not written for his sake alone, that it was imputed to him;

And not only so, but we glory in tribulations also: knowing that tribulation works patience;

And hope makes not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us.

And not only so, but we also rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation.

(For until the law sin was in the world: but sin is not imputed when there is no law.

Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression, who is the figure of him that was to come.

So also is the free gift not like the offense. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many.

So is the gift not like it was by one that sinned: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.

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

Let not sin therefore reign in your mortal body, that you should obey it in its lusts.

For sin shall not have dominion over you: for you are not under the law, but under grace.

What then? shall we sin, because we are not under the law, but under grace? God forbid.

Know you not, that to whom you yield yourselves servants to obey, his servants you are to whom you obey; whether of sin unto death, or of obedience unto righteousness?

Know you not, brethren, (for I speak to them that know the law,) how that the law has dominion over a man as long as he lives?

But now we are delivered from the law, being dead to that in which we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

What shall we say then? is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, you shall not covet.

For that which I do I know not: for what I would, that do I not; but what I hate, that do I.

If then I do that which I would not, I consent unto the law that it is good.

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

For the good that I would I do not: but the evil which I would not, that I do.

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

There is therefore now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit.

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwells in you. Now if any man have not the Spirit of Christ, he is none of his.

Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, by which we cry, Abba, Father.

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

For the creation was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope,

And not only they, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, that is, the redemption of our body.

For we are saved by hope: but hope that is seen is not hope: for what a man sees, why does he yet hope for?

But if we hope for that we see not, then do we with patience wait for it.

Likewise the Spirit also helps our weakness: for we know not what we should pray for as we ought but the Spirit himself makes intercession for us with groanings which cannot be uttered.

He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

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

Not as though the word of God has taken no effect. For they are not all Israel, who are of Israel:

That is, They who are the children of the flesh, these are not the children of God: but the children of the promise are counted for the descendants.

And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calls;)

So then it is not of him that wills, nor of him that runs, but of God that shows mercy.

Has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?

Even us, whom he has called, not of the Jews only, but also of the Gentiles?

As he says also in Hosea, I will call them my people, who were not my people; and her beloved, who was not beloved.