12,750 verses contain “For” (in the KJV: 10,422, in the BSB: 7,841) — showing 9,501–9,600
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Who, when they had examined me, would have let me go, because there was no cause of death in me.
They examined me and wanted to release me, because there was no basis for a death sentence against me.
For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.
So for this reason I have called to see you and speak with you. It is because of the hope of Israel that I am bound with this chain.”
But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
But we consider your views worth hearing, because we know that people everywhere are speaking against this sect.”
For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
Boldly and freely he proclaimed the kingdom of God and taught about the Lord Jesus Christ.
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
Paul, a servant of Christ Jesus, called to be an apostle, and set apart for the gospel of God—
By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
Through Him and on behalf of His name, we received grace and apostleship to call all those among the Gentiles to the obedience that comes from faith.
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;
God, whom I serve with my spirit in preaching the gospel of His Son, is my witness how constantly I remember you
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
For I long to see you so that I may impart to you some spiritual gift to strengthen you,
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.
Because that which may be known of God is manifest in them; for God hath shewed it unto them.
For what may be known about God is plain to them, because God has made it plain to them.
For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.
And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
Therefore God gave them over in the desires of their hearts to impurity for the dishonoring of their bodies with one another.
For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
For this reason God gave them over to dishonorable passions. Even their women exchanged natural relations for unnatural ones.
And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things.
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God’s kindness leads you to repentance?
But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed.
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life.
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger.
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
There will be trouble and distress for every human being who does evil, first for the Jew, then for the Greek;
For there is no respect of persons with God.
For God does not show favoritism.
(For not the hearers of the law are just before God, but the doers of the law shall be justified.
For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.
For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.
An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth—
For the name of God is blasphemed among the Gentiles through you, as it is written.
As it is written: “God’s name is blasphemed among the Gentiles because of you.”
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision.
Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
If a man who is not circumcised keeps the requirements of the law, will not his uncircumcision be regarded as circumcision?
For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
A man is not a Jew because he is one outwardly, nor is circumcision only outward and physical.
For what if some did not believe? shall their unbelief make the faith of God without effect?
What if some did not have faith? Will their lack of faith nullify God’s faithfulness?
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.”
God forbid: for then how shall God judge the world?
Certainly not! In that case, how could God judge the world?
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin.
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
God presented Him as the atoning sacrifice through faith in His blood, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.
Therefore we conclude that a man is justified by faith without the deeds of the law.
For we maintain that a man is justified by faith apart from works of the law.
What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
What then shall we say that Abraham, our forefather, has discovered?
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness.
Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
“Blessed are they whose lawless acts are forgiven, whose sins are covered.
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith.
For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
For if those who live by the law are heirs, faith is useless and the promise is worthless,
Because the law worketh wrath: for where no law is, there is no transgression.
because the law brings wrath. And where there is no law, there is no transgression.
And therefore it was imputed to him for righteousness.
This is why “it was credited to him as righteousness.”
Now it was not written for his sake alone, that it was imputed to him;
Now the words “it was credited to him” were written not only for Abraham,
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead.
Who was delivered for our offences, and was raised again for our justification.
He was delivered over to death for our trespasses and was raised to life for our justification.
For when we were yet without strength, in due time Christ died for the ungodly.
For at just the right time, while we were still powerless, Christ died for the ungodly.
For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
But God proves His love for us in this: While we were still sinners, Christ died for us.
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.
For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!
(For until the law sin was in the world: but sin is not imputed when there is no law.
For sin was in the world before the law was given; but sin is not taken into account when there is no law.
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.
And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
Again, the gift is not like the result of the one man’s sin: The judgment that followed one sin brought condemnation, but the gift that followed many trespasses brought justification.
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.)
For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive an abundance of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men.
For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
God forbid. How shall we, that are dead to sin, live any longer therein?
Certainly not! How can we who died to sin live in it any longer?
For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
For if we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection.
For he that is dead is freed from sin.
For anyone who has died has been freed from sin.
Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
For we know that since Christ was raised from the dead, He cannot die again; death no longer has dominion over Him.
For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
The death He died, He died to sin once for all; but the life He lives, He lives to God.
For sin shall not have dominion over you: for ye are not under the law, but under grace.
For sin shall not be your master, because you are not under law, but under grace.
What then? shall we sin, because we are not under the law, but under grace? God forbid.
What then? Shall we sin because we are not under law, but under grace? Certainly not!
I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now offer them in slavery to righteousness leading to holiness.
For when ye were the servants of sin, ye were free from righteousness.
For when you were slaves to sin, you were free of obligation to righteousness.
For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
Do you not know, brothers (for I am speaking to those who know the law), that the law has authority over a man only as long as he lives?
For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
For instance, a married woman is bound by law to her husband as long as he lives. But if her husband dies, she is released from the law of marriage.
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
Therefore, my brothers, you also died to the law through the body of Christ, that you might belong to another, to Him who was raised from the dead, in order that we might bear fruit to God.
For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
For when we lived according to the flesh, the sinful passions aroused by the law were at work in our bodies, bearing fruit for death.
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
But sin, seizing its opportunity through the commandment, produced in me every kind of covetous desire. For apart from the law, sin is dead.
For I was alive without the law once: but when the commandment came, sin revived, and I died.
Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died.
Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Did that which is good, then, become death to me? Certainly not! But in order that sin might be exposed as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful.
For we know that the law is spiritual: but I am carnal, sold under sin.
We know that the law is spiritual; but I am unspiritual, sold as a slave to sin.
For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
I know that nothing good lives in me, that is, in my flesh; for I have the desire to do what is good, but I cannot carry it out.