13,541 verses contain “That” (in the KJV: 12,045, in the BSB: 5,361) — showing 9,901–10,000
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And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.
After three months we set sail in an Alexandrian ship that had wintered in the island. It had the Twin Brothers as a figurehead.
And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.
When we arrived in Rome, Paul was permitted to stay by himself, with a soldier to guard him.
And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
After three days, he called together the leaders of the Jews. When they had gathered, he said to them, “Brothers, although I have done nothing against our people or the customs of our fathers, I was taken prisoner in Jerusalem and handed over to the Romans.
But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
But when the Jews objected, I was compelled to appeal to Caesar, even though I have no charge to bring against my nation.
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.”
And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.
The leaders replied, “We have not received any letters about you from Judea, nor have any of the brothers from there reported or even mentioned anything bad about you.
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.”
And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,
They disagreed among themselves and began to leave after Paul had made this final statement: “The Holy Spirit was right when He spoke to your fathers through Isaiah the prophet:
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.
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 in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ.
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
Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
in my prayers at all times, asking that now at last by God’s will I may succeed in coming to 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,
That is, that I may be comforted together with you by the mutual faith both of you and me.
that is, that you and I may be mutually encouraged by each other’s faith.
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.
I do not want you to be unaware, brothers, how often I planned to come to you (but have been prevented from visiting until now), in order that I might have a harvest among you, just as I have had among the other Gentiles.
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.”
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.
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.
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.
Although they know God’s righteous decree that those who do such things are worthy of death, they not only continue to do these things, but also approve of those who practice them.
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.
But we are sure that the judgment of God is according to truth against them which commit such things.
And we know that God’s judgment against those who do such things is based on truth.
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?
So when you, O man, pass judgment on others, yet do the same things, do you think you will escape God’s judgment?
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 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;
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;)
So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them
And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
if you know His will and approve of what is superior because you are instructed by the law;
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.
Much every way: chiefly, because that unto them were committed the oracles of God.
Much in every way. First of all, they have been entrusted with the very words of God.
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.
There is none that understandeth, there is none that seeketh after God.
There is no one who understands, no one who seeks God.
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.”
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 says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
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,
Being justified freely by his grace through the redemption that is in Christ Jesus:
and are justified freely by His grace through the redemption that is in Christ Jesus.
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.
To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
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.
Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
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?
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.
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.
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.
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.
Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.”
And being fully persuaded that, what he had promised, he was able also to perform.
being fully persuaded that God was able to do what He had promised.
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.
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;
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.
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.
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.
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!
Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
The law came in so that the trespass would increase; but where sin increased, grace increased all the more,
That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.
What shall we say then? Shall we continue in sin, that grace may abound?
What then shall we say? Shall we continue in sin so that grace may increase?
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?
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.
We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.
For he that is dead is freed from sin.
For anyone who has died has been freed from sin.
Now if we be dead with Christ, we believe that we shall also live with him:
Now if we died with Christ, we believe that we will also live with Him.
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.
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.
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?
But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
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.
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.
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.