Romans 1-8 (Translated)

From Conservapedia

Jump to: navigation, search

Contents

Chapter 1

Verse King James Version Proposed Conservative Translation Analysis
1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, Paul, devoted to Jesus Christ, called to be an apostle, obeying the Gospel of God, Paul uses "slave" to Jesus, but "devoted to" captures this better in modern terminology
2 (Which he had promised afore by his prophets in the holy scriptures,) As he has promised to His prophets in the Bible, "Bible" rather than "holy scriptures," to elevate that modern term
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; Regarding His Son Jesus Christ our Lord, who was formed after the seed of David in the flesh.
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: And recognized as the Son of God, with power fueled by a spirit of holiness, as evidenced through His resurrection from the dead. The original intent is that Jesus was declared to be the Son of God by virtue of His holy behavior and His resurrection.
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: By Whom we have received special gifts and stewardship, for growing the faith worldwide, in His name: used "stewardship" to connote the responsibility of Christians to both follow and promote the faith
6 Among whom are ye also the called of Jesus Christ: Among whom are also those called to serve Jesus Christ Acknowledging those readers who were already among the converted
7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. To all of you in Rome, special to God and called to be saints: Grace to you and peace of mind from God our Father and the Lord Jesus Christ. rare instance where translation is longer than KJV
8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. First let me thank God through Jesus Christ for all of you, because your faith has become known worldwide. modern usage is to minimize "I"
9 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; For God is my witness, Who I serve with all my heart in the words of His Son, that without fail I mention you always in my prayers,
10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. Requesting that if by some way I might have a productive journey, God willing, to visit you. "at length" is puzzling in the KJV
11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; For I miss you greatly, and hope to share with you a spiritual gift, that in the end you may be converted; "be established" -> "strengthening you"?
12 That is, that I may be comforted together with you by the mutual faith both of you and me. In other words, that we may both be comforted by our mutual faith. trimmed redundancy in the English here
13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. Now please be aware, my friends, that often I sought to come to you (but was kept from doing so), that I might have some success in this with you, even as with other Gentiles The original seemed to imply that Paul was hoping to find new converts (bearing "fruit") among these Gentiles, as he had done among others
14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. I am grateful both to the Greeks and to the Barbarians; both the wise and the unwise.
15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. So with all my strength I am also ready to preach the gospel to you who are in Rome.
16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. The gospel of Christ does not embarrass me, for it is the power of God leading to salvation all who believe: first to the Jew, and then to the Greek.
17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. With this God's righteousness is revealed from faith to faith: as it is written, "The just shall live by faith." revisit issue of quotes here
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; For God's punishment of atheism and immorality of men who disregard the truth is revealed from heaven. instead of "ungodliness", use "atheism"
19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. Because what may be known about God is plain enough, and God has shown it to them. difficult verse, many modern translations stumble here.
20 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: The invisible nature of God since the creation of the world is clearly seen, being revealed through the reality around us, including His eternal power and divinity, so non-believers have no excuse.
21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. When atheists knew God, they refused to glorify Him or be thankful; rather they became egotistical, allowing their minds to close. this might be revisited; strong rendition in modern terminology here
22 Professing themselves to be wise, they became fools, Declaring themselves to be wise, they became fools, amazing how well this describes modern atheists
23 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. And distorted the glory of the perfect God into an image in the nature of imperfect man, akin to birds, animals, and insects. "reptiles" here? Trying insects.
24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Moreover, God relinquished them to degrade themselves through their own lust, so that they dishonor their own bodies with each other. "relinquish" here is an improvement on modern translations; note how this verse implicitly links atheism and homosexuality and other promiscuity
25 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. Who replaced God's truth with a lie, and worshiped and served the created more than the Creator, who is blessed forever. Amen Tying back closer to the original, and attempting to retain its poetic nature
26 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 allowed their free will to lead them into homosexuality: for even their women perverted natural acts into crimes against nature. Emphasized that God gave people freedom to choose, and they misused it to choose wrongly
27 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. The men too, abandoning their natural role with women, misdirected their lust towards each other; men committing acts with other men that are offensive, and their bodies are then punished for their wrongdoing. (Keeping this family friendly without diluting the message)
28 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 convenient; And as they put God out of their mind, so God sent them on their way to self-destruction.
29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Being filled with immorality, evil, lust, hatred; full of envy, murder, bickering, deceit, and ill-will; gossipers,
30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Slanderers, God-haters, spiteful, proud, arrogant, producers of evil, disobedient to parents,
31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: Lacking understanding, breaking their word, unable to love, and never satisfied or merciful.
32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Who being fully aware of God's judgment, and of the death penalty earned by their acts, not only continue to do them, but even take pleasure in doing them.

Chapter 2

Verse King James Version Proposed Conservative Translation Analysis
1 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. Therefore you have no excuse, you men who pass judgment on others: for when you judge another, you condemn yourself; for those who judge do the same things themselves.
2 But we are sure that the judgment of God is according to truth against them which commit such things. But we can be certain that the judgment of God is truly against those who commit such things.
3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? And do you think, you men, who judge others for doing the same as you, that you should escape the judgment of God?
4 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 despise the riches of His goodness, tolerance and patience; not realizing that the goodness of God leads you to repentance?
5 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 after your stubbornness and unrepentant heart gathers anger, against the day of wrath and revelation of the righteous judgment of God;
6 Who will render to every man according to his deeds: Who will pass judgment to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: To those who through persistent good deeds aspire to God's glory, honor and immortality, in eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, But to those who are rebellious, and who disregard the truth, and follow sin and anger,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; Suffering and anguish, upon every soul of man who commits evil, of the Jew first, and also of the Gentile;
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: But glory, honor, and peace, to every man who does good, to the Jew first, and also to the Gentile:
11 For there is no respect of persons with God. For there is no distinction among men by God.
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; For all who have sinned ignorant of the law shall also perish ignorant of the law: and all who have sinned knowing the law shall be judged by the law; This refers to the Gentiles being as accountable to God's will as the Jews who had been living under the Mosaic Laws at that time.
13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. (For simply knowing of God's law does not make you righteous, but those who follow His laws shall be found righteous.
14 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: For when the Gentiles, who do not know the laws of Moses, act in the manner of the law anyway, these people, without having the law, are still fulfilling it:
15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) Which shows the intent of the law written in their hearts, their conscience also bearing witness, even while their thoughts may be conflicted; Our thoughts may wander or lead to doubt, but a heart focused on God keeps us true
16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. In the time when God shall judge the secrets of men by Jesus Christ according to my gospel.
17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And see, those who call yourselves Jews, and rely on the law, and claim to understand God,
18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law; And know His will, and approve the things that are more excellent, being instructed out of the law;
19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, And are confident that you yourself are a guide to the blind, a light to those in darkness,
20 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, whose basis of knowledge and of truth is in the law.
21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? You who would teach another, do you not teach yourself? You who preaches that man should not steal, do you not steal?
22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? You who says that a man should not commit adultery, do you commit adultery? You who abhors idols, do you commit sacrilege?
23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? You who boast of living under the law, do you not dishonor God through breaking that law?
24 For the name of God is blasphemed among the Gentiles through you, as it is written. For the name of God is blasphemed among the Gentiles through you, as it is written.
25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. For circumcision has value if you follow the law: but if you disregard the law, the act is meaningless.
26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? Therefore if the uncircumcised follow the law in righteousness, shall they not be regarded as the circumcised? Following rituals doesn't matter, but our actions do, where God is concerned
27 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? And should not the uncircumcised (which is by nature), if they follow the law, judge you instead, who despite your learning and circumcision break the law?
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: For outward appearances does not make one a Jew; neither does circumcision, which is merely a physical trait:
29 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. But one is a Jew if he lives that way to his core; and if the signs are in his heart and soul, and not just in the physical; whose praise is not of men, but of God.

Chapter 3

Verse King James Version Proposed Conservative Translation Analysis
1 What advantage then hath the Jew? or what profit is there of circumcision? What is the advantage, then, in being a Jew? Or what benefit is there to circumcision?
2 Much every way: chiefly, because that unto them were committed the oracles of God. There are many: primarily, because it was they who were entrusted with the prophesies of God.
3 For what if some did not believe? shall their unbelief make the faith of God without effect? For what if some did not believe? Should their unbelief make having faith of God pointless?
4 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. God forbid: yes, let God be true, but every man a liar; as it is written, That you might justify yourself with your words, and may be overcome when you are judged.
5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) But if our wickedness deserves the judgment of God, what shall we say in defense? Is God wrong to deliver our punishment? (I speak as a man)
6 God forbid: for then how shall God judge the world? God forbid: for how else shall God judge the world?
7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? For if the truth of God has not won over my doubts over His glory; why am I also judged as a sinner? Not sure about this interpretation
8 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. And not rather, (as some deceitfully accuse us of saying) Let us commit evil, that good may come? Whose damnation is just.
9 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 better than them? No, in no way of thinking: for we have previously shown, to both Jews and Gentiles, that they are all under sin;
10 As it is written, There is none righteous, no, not one: As it was written, "There are none righteous, no, not one:
11 There is none that understandeth, there is none that seeketh after God. There are none who understand, there are none who seek after God.
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. They are all fallen from grace, they have collectively become a liability; there are none who do good, no, not one.
13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Their throat is an open tomb; with their tongues they have performed deceit; the poison of asps is under their lips:
14 Whose mouth is full of cursing and bitterness: Whose mouth is full of cursing and bitterness:
15 Their feet are swift to shed blood: Their feet are swift to shed blood:
16 Destruction and misery are in their ways: Destruction and misery are in their paths:
17 And the way of peace have they not known: And the way of peace is unknown to them:
18 There is no fear of God before their eyes. There is no fear of God before their eyes." Should the closing quote go here?
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Now we know that whatever the law says, it applies to those who live under the law: that every mouth may be silences, and all the world may become guilty before God.
20 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 by mere adherence to the law no one will be found worthy in His sight: for accompanying the law is the knowledge of sin.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; But now the righteousness of God beyond the law is made clear, being witnessed by the law and the prophets; "beyond" seems a better word to use instead of "without" here.
22 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: The righteousness of God which comes through faith in Jesus Christ to all, and upon all, who believe: for there is no difference:
23 For all have sinned, and come short of the glory of God; For all are sinners, and fall short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus: Being justified freely by His grace, through the redemption that is personified in Christ Jesus:
25 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; Whom God had sent forth to be an offering of appeasement through faith in his blood, to declare his righteousness for the forgiveness of past sins, through the tolerance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. To declare here and now, I say, his righteousness: that he might be just, and the defender of he who believes in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Is this boasting then? It is not. By what principle? Of actions? No: but by the principle of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law. Therefore we conclude that a man is justified by faith without relying on the rituals of the law.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Is He the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles as well:
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Realizing that there is one God, Who shall recognize the dedication by faith, and non-dedication through lack of faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law. Do we then invalidate the law through faith? God forbid: rather, we establish the law.

Chapter 4

Verse King James Version Proposed Conservative Translation Analysis
1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? What shall we say then, that Abraham, our forefather, had discovered?
2 For if Abraham were justified by works, he hath whereof to glory; but not before God. For if Abraham was judged by his works, he had earned glory; but not before God.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. For what does scripture say? Abraham believed God, and that was credited towards his righteousness.
4 Now to him that worketh is the reward not reckoned of grace, but of debt. Now to the man who only does good works goes a reward measured not in grace, but in debt.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. But to the man focused less on mere acts, but who believes in He who judges the ungodly, his faith is credited towards righteousness.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Even David described the grace of the man, to whom God delivered righteousness without requiring works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Saying, Blessed are they whose wickedness is forgiven, and whose sins are addressed.
8 Blessed is the man to whom the Lord will not impute sin. Blessed is the man who the Lord will not find sinful.
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. Are these blessings given only to the circumcised, or to the uncircumcised also? For we say that faith was attributed to Abraham for his righteousness.
10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. How was it in his case? Was he circumcised, or uncircumcised? He was not circumcised.
11 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 yet he received the blessing of the circumcised, a seal of the righteousness of the faith he carried while not being circumcised: that he might be the father of all those who believe, though they be uncircumcised; that righteousness might be bestowed upon them as well:
12 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 the father of circumcision to those who are uncircumcised, but who also walk in the steps of that faith of our father Abraham, which he had despite being uncircumcised.
13 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, that he should be the heir of the world, was not made to Abraham or to his descendants through the law, but through the righteousness of faith.
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: For if only those who follow ritual benefit from that promise, then faith is made meaningless, and the promise accomplished nothing:
15 Because the law worketh wrath: for where no law is, there is no transgression. Because the law is the basis for God's wrath: for where there is no law, there is no lawbreaking.
16 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 it is through faith, that one may earn grace; to ensure that God's promise applies to all the children of Abraham; not just for those who follow ritual, but to those who share the faith of Abraham; who is the father of us all, This interpretation should be independently verified
17 (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), in the presence of God in whom he believed, who could raise the dead, and bring things into existence from nothing.
18 Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be. Who against doubt believed in hope, that he might become the father of many nations; according to that which was spoken; so shall your descendants be.
19 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 Sara's womb: And being strong in faith, he gave no consideration to his own age, despite being about a hundred years old, nor to the infertility of his wife Sara:
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; He did not waver in doubt over the promise of God; but instead was strong in faith, giving glory to God;
21 And being fully persuaded that, what he had promised, he was able also to perform. And was fully convinced that whatever He had promised, He was able to perform.
22 And therefore it was imputed to him for righteousness. And therefore this was credited to him for righteousness.
23 Now it was not written for his sake alone, that it was imputed to him; Now this was not written for his sake alone, that this faith was credited to him;
24 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 as a lesson for us, who shall be likewise credited, if we believe in Him who raised up Jesus our Lord from the dead;
25 Who was delivered for our offences, and was raised again for our justification. Who was delivered for our offenses, and was raised again for our benefit.

Chapter 5

Verse King James Version Proposed Conservative Translation Analysis
1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: Therefore being redeemed by faith, we have peace with God through our Lord Jesus Christ:
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. Who, by having faith in Him, gives us a means to find grace, and for this we rejoice in hope of the glory of God.
3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And not only that, but we find glory in ordeals as well: knowing that ordeals teach us patience;
4 And patience, experience; and experience, hope: And through patience, experience; and through experience, hope:
5 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 we are not ashamed to hope; because the love of God is spread throughout our hearts by the Holy Spirit, which is delivered upon us. Not sure of the tense in the last part
6 For when we were yet without strength, in due time Christ died for the ungodly. For when we were still without strength, in due time Christ died for the unbelieving.
7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. For scarcely anyone would willingly die for a righteous man: let alone risk death for a good man.
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. But God proved His love for us, in that, while we were yet sinners, Christ died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him. Much more then, having been redeemed by His blood, will we be saved from wrath through Him.
10 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, we were reconciled with God by the death of His Son, even more so, being reconciled, will we be saved by His life.
11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. And not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received atonement.
12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: Therefore, as sin entered into the world through a single man, as did death by sin; and so death came upon all men, since all have sinned:
13 (For until the law sin was in the world: but sin is not imputed when there is no law. (For while sin was in the world before the law: sin cannot be not judged in the absence of law.
14 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 to Moses, even over those who had not sinned in the manner of Adam's transgression, who was the model of those who followed.
15 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. But unlike the offense of man, is the gift of God. For if through one man's sin many are condemned, for many more the grace of God, and redemption by grace, which is though one man, Jesus Christ, has been given in abundance.
16 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. And unlike how it was when one man sinned, is the gift: for the judgment of condemnation was for a single offense, but the free gift provides redemption for many offenses.
17 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 one man's offense death reigned through that one; much more shall those who receive abundance of grace and the gift of redemption reign in life through one, Jesus Christ.)
18 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. Therefore as through the offense 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.
19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. For in the way one man's disobedience many were made sinners, so through the obedience of one many will be made righteous.
20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: In addition, the law was provided, that the recognition of sin might be widespread. But where sin had spread, grace spread even further:
21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. That as sin had ruled over us to our death, even so might grace rule through righteousness, leading to eternal life through Jesus Christ our Lord.

Chapter 6

Verse King James Version Proposed Conservative Translation Analysis
1 What shall we say then? Shall we continue in sin, that grace may abound? What shall we say then? Shall we continue living sinfully, that grace may overcome it?
2 God forbid. How shall we, that are dead to sin, live any longer therein? God forbid. How can we, having been freed from sin, live any longer under it?
3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Do you not understand, that those of us who were baptized in the name of Jesus Christ were baptized in acknowledgment of His death?
4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Therefore we are spiritually buried with him by baptism in death: and that as Christ was raised up from the dead by the glory of the Father, likewise we should also walk in newness of life.
5 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 buried together in the likeness of his death, we shall also be in the likeness of his resurrection:
6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Knowing through this, that our former selves are crucified with him, that the body of sin might be destroyed, and that afterward we should not serve sin.
7 For he that is dead is freed from sin. For he who is dead is freed from sin.
8 Now if we be dead with Christ, we believe that we shall also live with him: Now if we are dead with Christ, we believe that we shall also live with him:
9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. Knowing that Christ having risen from the dead can die no more; death has no more dominion over him.
10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. For in His death, He died for sin once: but in His living afterward, He lives on through God. Not sure if this is the right interpretation
11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Likewise consider yourselves to be dead indeed to sin, but alive to God through Jesus Christ our Lord.
12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Therefore do not let sin rule your mortal body, that you might succumb to it through physical lust.
13 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. Nor surrender your body as an instrument of unrighteousness into sin: but surrender yourselves to God, as those who are reborn from the dead, and your bodies as instruments of righteousness for God.
14 For sin shall not have dominion over you: for ye are not under the law, but under grace. For sin shall not have dominion over you: for you are not simply guided by law, but by grace.
15 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 guided by the law, but by grace? God forbid.
16 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 understand, that whoever you commit yourselves to obey, his servants you become in obedience; whether of sin leading to death, or of obedience leading to righteousness?
17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. But thank God, that you were the servants of sin, but you have obeyed from the heart the lessons which have delivered you.
18 Being then made free from sin, ye became the servants of righteousness. Therefore being freed from sin, you became the servants of righteousness.
19 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 speak frankly because of the weaknesses of your flesh: for as you have surrendered your bodies to filth, and to depravity upon depravity; you can now likewise surrender your bodies as servants to righteousness seeking holiness.
20 For when ye were the servants of sin, ye were free from righteousness. For when you were the servants of sin, you were without righteousness.
21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. What benefit was there in doing those things that you are now ashamed of? For the outcome of those things is death.
22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. But now being made free from sin, and becoming servants of God, you are working towards holiness, and the reward of everlasting life.
23 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 through Jesus Christ our Lord. This is too "classic" a statement to update

Chapter 7

Verse King James Version Proposed Conservative Translation Analysis
1 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? Don't you know, brothers (for I am addressing those who know the law) how the law rules over a man as long as he lives?
2 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 the woman who has a husband is required by law to stay with him as long as he lives; but if the husband is deceased, then the law frees her from that obligation.
3 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. Accordingly, if she marries another man while her husband lives, then she is an adulteress; but if her husband has died, the law does not bind her and she is not an adulteress even if married to another man.
4 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. Likewise, my brothers, you also were freed from the law by the body of Christ; that you shall be married to another -- even to He who is raised from the dead -- that we shall bring forth fruit unto God.
5 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 were focused on the material, the influence of sin, while following the letter of the law, worked through our bodies to lead us towards death.
6 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 we are delivered from the law, and the death that comes from following it blindly; that we should instead serve with renewed spirit, and not in rigid adherence to ritual.
7 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, Thou shalt not covet. What shall we say then? Is the law sin? God forbid. No, I would not have recognized sin, but for the law: For I did not understand lust, until seeing how the law had said, "Thou shalt not covet".
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. But sin, finding opportunity through this commandment, brought forth from me all manner of base desire. For without the law sin was dead.
9 For I was alive without the law once: but when the commandment came, sin revived, and I died. For I was alive in ignorance of the law once: but when the commandment became known to me, sin was revealed, and I died.
10 And the commandment, which was ordained to life, I found to be unto death. And the commandment, which was meant to guide life, I found instead to lead to death.
11 For sin, taking occasion by the commandment, deceived me, and by it slew me. For sin, finding opportunity through this commandment, deceived me, and through it killed me.
12 Wherefore the law is holy, and the commandment holy, and just, and good. So if the law is holy, and the commandment holy, and just, and good.
13 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. Was it therefore something good which brought death upon me? God forbid. It was sin, defined for what it is by something good, which was killing me; So that sin as defined by the commandment could be regarded as exceedingly wrong.
14 For we know that the law is spiritual: but I am carnal, sold under sin. For we know that the law is spiritual: but I am human and fallible, enslaved by sin.
15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. For I do the things I am against: for what I want to do, I do not; but what I hate, I do.
16 If then I do that which I would not, I consent unto the law that it is good. So if I do things I consider wrong, I agree that the law is good.
17 Now then it is no more I that do it, but sin that dwelleth in me. Then it is not me doing it, but the sin that resides within me.
18 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 in me (my body) is nothing good: I want to love, but am unable to find how to perform what is good. revisit
19 For the good that I would I do not: but the evil which I would not, that I do. For the good that I want, I do not; but the evil I do not want, I do.
20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. Now if I do what I do not want, it is not I who does it, but the sin that resides in me.
21 I find then a law, that, when I would do good, evil is present with me. I find a pattern that, when I would do good, evil is still with me. revisit "pattern"; could be "law" (KJV) or "principle" (NASB)
22 For I delight in the law of God after the inward man: I rejoice when God's law rules over the inner man, revisit; not easy to express this well
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. But I sense another force at work in my body, warring against my better judgment, and enslaving me to the power of sin in my own body. Paul uses "νόμος" repeatedly, but it best means "law" when referring to God but "power" for sin and "commands" of the mind ("wishes") when referring to that
24 O wretched man that I am! who shall deliver me from the body of this death? Oh sinful man that I am! Who shall free me from the body of this death?
25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. I thank God for Jesus Christ our Lord. With my mind I serve the law of God, while my body is oppressed by the power of sin.

Chapter 8

Verse King James Version Proposed Conservative Translation Analysis
1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Thus there is no condemnation now of Christians, who pursue not pleasures of this world, but who follow the Spirit.
2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and death.
3 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 commandments could not achieve, because it was weak in human nature, God sent his own Son in the likeness of sinful man, and for sin, condemned it in human form. translate "νόμος" as "commandments" rather than the "law", which has a technical connotation today; translate "σάρξ" as "human nature" rather than "flesh", which has lost its prior meaning.
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. So that God's will might be fulfilled in us, who do not worship worldly glory, but live in the Spirit. revisit this rendition
5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For those addicted to worldly pleasures focus on them; but those who are with the Spirit focus on the Spirit. revisit this also
6 For to be carnally minded is death; but to be spiritually minded is life and peace. Obsession with the body is death; focusing on the spiritual is life and peace of mind.
7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Because the lustful mind is God-hating; it is not restrained by God's law, nor can it be.
8 So then they that are in the flesh cannot please God. Those who lust for the body cannot please God.
9 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. But you are not confined to the body, but are in the Spirit, if the Spirit of God dwells in you. Now if anyone not have the Spirit of Christ, then he is not of Him. awkward, needs improvement
10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. If Christ resides in you, then the body is dead from sin, but the Spirit is life from good values. "righteousness" -> "good values"
11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. But if the Spirit of He who raised up Jesus from the dead resides in you, He who raises up Christ from the dead shall also stir your mortal bodies with His Spirit that resides in you. "reside" rather than the more archaic "dwell"
12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. Thus, my brothers, we are in debt, not to our bodies, to live beyond the flesh.
13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. If you long for carnal pleasure, you shall die; but if through the Spirit you expunge the materialism, you shall live. "deeds of the body" being replaced by "materialism", worth revisiting; also, "expunge" can be revisited
14 For as many as are led by the Spirit of God, they are the sons of God. All who are led by the Spirit of God are the sons of God.
15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. For you have not received the fearful spirit of anxiety, but you have received the spirit of adoption by which we rejoice, "Abba, Father." can revisit this
16 The Spirit itself beareth witness with our spirit, that we are the children of God: The Spirit itself confirms with our spirit that we are sons of God:
17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. and as sons, we are heirs of God, jointly with Christ. If it occur that we suffer with Him, such that we may also be glorified together. τέκνον is properly translated as "son", and fits with the theme of glorification as Christ was; this is a rare instance of gender-neutralizing by KJV
18 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 an confident that our sufferings now are not significant compared with the glory to be revealed in us.
19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the sincere expectation of the created human awaits the manifestation of the sons of God. "created human" instead of "creature", which connotes insects today; stick with "sons", not "children", because "υἱός" doesn't connote youth
20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, For created man was subjected to depravity, not willingly, but by reason of He who subordinated man to hope, ὑποτάσσω: subordinated can fit better than subjected in the second reference; ματαιότης: "depravity", not "vanity"
21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Because the created man shall also be delivered from the bondage of corruption into the glorious liberty of the children of God.
22 For we know that the whole creation groaneth and travaileth in pain together until now. For we know that every part of the created man complains and suffers together in pain until now. The Apostle Paul uses συστενάζω (from σύν - together - and στενάζω), while using στενάζω in the next verse. This stresses that the creation groans together while we groan for ourselves. "Complain" is used instead of the archaic "groan" - see comment for next verse.
23 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. And not only those, but ourselves as well, who have the first fruits of the Spirit, even each of us complains to himself, waiting for the adoption, namely, the redemption of his body. "groan" is archaic here for Greek "στενάζω", which literally meant "sigh" or "groan" in a prior time; "complain" is the modern equivalent. The redundancy and awkward use of plural are also clarified
24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? For we are saved by hope: but hope that is seen is not hope: for what a man sees, why would he still hope for?
25 But if we hope for that we see not, then do we with patience wait for it. But if we hope for what we can't see, then we must wait with patience for it.
26 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. Likewise the Spirit also helped our illnesses: for we do not know what we should pray for as we should: but the Spirit prays for us with pleas that cannot be spoken out loud.
27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. And he who searches the hearts knows what is the mind of the Spirit, because he prays for the saints according to the will of God.
28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. And we know that all things work together for good to those who love God, to those who receive the calling according to his purpose.
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. For those who He had foreseen, He also predestined to be conformed to the image of His Son, that he might be the firstborn among many brethren. "predestined" still works better than alternatives like "intended"
30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. And furthermore, those who He predestined, they were also called by Him: and those who He called, they were also justified by Him: and those who He justified, they were also glorified by Him.
31 What shall we then say to these things? If God be for us, who can be against us? What shall we then say to these things? If God is for us, who can be against us?
32 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? He who did not spare His own Son, but sacrificed Him for us all, how shall He not along with Him also freely give us all things?
33 Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who shall bring any charge against God's chosen? It is God who justifies.
34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who is he that condemns? It is Christ who died, or rather, who has risen again, who is even at the right hand of God, who also prays on our behalf.
35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? What shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. As it is written, "For your sake we are killed all day long; we are regarded as sheep for the slaughter".
37 Nay, in all these things we are more than conquerors through him that loved us. No, in all these challenges we are more than victors through Him who loves us. replaced "things" with "challenges" to reinforce the connection
38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, For I am convinced, that neither death, nor life, nor angels, nor governments, nor powers, nor things present, nor things to come,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Romans 9-16 (Translated)

Personal tools