7,497 verses contain “not” (in the KJV: 6,841, in the BSB: 5,241) — showing 5,501–5,600
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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.
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?
And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
The one who is physically uncircumcised yet keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.
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.
But he is a Jew, which 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.
No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code. Such a man’s praise does not come from men, but from God.
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?
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved!
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.
As it is written, There is none righteous, no, not one:
As it is written: “There is no one righteous, not even one.
They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
All have turned away, they have together become worthless; there is no one who does good, not even one.”
And the way of peace have they not known:
and the way of peace they have not known.”
Now to him that worketh is the reward not reckoned of grace, but of debt.
Now the wages of the worker are not credited as a gift, but as an obligation.
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.
Blessed is the man to whom the Lord will not impute sin.
Blessed is the man whose sin the Lord will never count against him.”
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
In what context was it credited? Was it after his circumcision, or before? It was not after, but before.
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 he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them.
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.
And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
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.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all.
(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.
And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb:
Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb.
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave glory to God,
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,
And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
Not only that, but we also rejoice in our sufferings, because we know that suffering produces perseverance;
And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.
And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
(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.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.
Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.
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.
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?
Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
Do not present the parts of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life; and present the parts of your body to Him as instruments of righteousness.
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!
Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Do you not know that when you offer yourselves as obedient slaves, you are slaves to the one you obey, whether you are slaves to sin leading to death, or to obedience leading to righteousness?
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?
So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
So then, if she is joined to another man while her husband is still alive, she is called an adulteress; but if her husband dies, she is free from that law and is not an adulteress, even if she marries another man.
But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
But now, having died to what bound us, we have been released from the law, so that we serve in the new way of the Spirit, and not in the old way of the written code.
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.
If then I do that which I would not, I consent unto the law that it is good.
And if I do what I do not want to do, I admit that the law is good.
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.
For the good that I would I do not: but the evil which I would not, that I do.
For I do not do the good I want to do. Instead, I keep on doing the evil I do not want to do.
Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
And if I do what I do not want, it is no longer I who do it, but it is sin living in me that does it.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
Therefore, there is now no condemnation for those who are in Christ Jesus.
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:
For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus 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.
so that the righteous standard of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
You, however, are controlled not by the flesh, but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
Therefore, brothers, we have an obligation, but it is not to the flesh, to live according to it.
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.
I consider that our present sufferings are not comparable to the glory that will be revealed in us.
For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
For the creation was subjected to futility, not by its own will, but because of the One who subjected it, in hope
And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Not only that, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.
But if we hope for that we see not, then do we with patience wait for it.
But if we hope for what we do not yet see, we wait for it patiently.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
In the same way, the Spirit helps us in our weakness. For we do not know how we ought to pray, but the Spirit Himself intercedes for us with groans too deep for words.
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
I speak the truth in Christ; I am not lying, as confirmed by my conscience in the Holy Spirit.
Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
It is not as though God’s word has failed. For not all who are descended from Israel are Israel.
That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring.
And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
Not only that, but Rebecca’s children were conceived by one man, 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 calleth;)
Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand,
It was said unto her, The elder shall serve the younger.
not by works but by Him who calls, she was told, “The older will serve the younger.”
What shall we say then? Is there unrighteousness with God? God forbid.
What then shall we say? Is God unjust? Certainly not!
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
So then, it does not depend on man’s desire or effort, but on God’s mercy.
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
including us, whom He has called not only from the Jews, but also from the Gentiles?
As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
As He says in Hosea: “I will call them ‘My People’ who are not My people, and I will call her ‘My Beloved’ who is not My beloved,”
And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
and, “It will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’”
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
but Israel, who pursued a law of righteousness, has not attained it.
For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
Because they were ignorant of God’s righteousness and sought to establish their own, they did not submit to God’s righteousness.
How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
How then can they call on the One in whom they have not believed? And how can they believe in the One of whom they have not heard? And how can they hear without someone to preach?
But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”
But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
And Isaiah boldly says: “I was found by those who did not seek Me; I revealed Myself to those who did not ask for Me.”
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.