2,391 verses contain “also” (in the KJV: 2,042, in the BSB: 742) — showing 1,701–1,800
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Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
Then Paul answered, “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus.”
Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.
crying out, “Men of Israel, help us! This is the man who teaches everywhere against our people and against our law and against this place. Furthermore, he has brought Greeks into the temple and defiled this holy place.”
As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.
Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.
Then those who were about to interrogate Paul stepped back, and the commander himself was alarmed when he realized that he had put a Roman citizen in chains.
And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.
When I was informed that there was a plot against the man, I sent him to you at once. I also instructed his accusers to present their case against him before you.
Who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him.
When the horsemen arrived in Caesarea, they delivered the letter to the governor and presented Paul to him.
I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod’s judgment hall.
he said, “I will hear your case when your accusers arrive.” Then he ordered that Paul be kept under guard in Herod’s Praetorium.
And the Jews also assented, saying that these things were so.
The Jews concurred, asserting that these charges were true.
And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.
He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.
At the same time, he was hoping that Paul would offer him a bribe. So he sent for Paul frequently and talked with him.
Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.
And that is what I did in Jerusalem. With authority from the chief priests I put many of the saints in prison, and when they were condemned to death, I cast my vote against them.
For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.
For the king knows about these matters, and I can speak freely to him. I am confident that none of this has escaped his notice, because it was not done in a corner.
And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
“Short time or long,” Paul replied, “I wish to God that not only you but all who hear me this day may become what I am, except for these chains.”
And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south west and north west.
Then were they all of good cheer, and they also took some meat.
They were all encouraged and took some food themselves.
So when this was done, others also, which had diseases in the island, came, and were healed:
After this had happened, the rest of the sick on the island came and were cured as well.
Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.
The islanders honored us in many ways and supplied our needs when we were ready to sail.
Among whom are ye also the called of Jesus Christ:
And you also are among those who are called to belong to Jesus Christ.
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.
Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
Therefore God gave them over in the desires of their hearts to impurity for the dishonoring of their bodies with one another.
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.
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
Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:
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.
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.
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.
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;
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.
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.
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men.
For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
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.
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 if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
For if we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection.
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.
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
So you too must count yourselves dead to sin, but alive to God in Christ Jesus.
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 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.
And if the Spirit of Him who raised Jesus from the dead is living in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit, who lives in you.
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.
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.
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 those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.
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 there to condemn us? For Christ Jesus, who died, and more than that was raised to life, is at the right hand of God—and He is interceding for us.
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.
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.
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,”
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.
Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also will be cut off.
Even so have these also now not believed, that through your mercy they also may obtain mercy.
so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you.
Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
Therefore it is necessary to submit to authority, not only to avoid punishment, but also as a matter of conscience.
For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.
This is also why you pay taxes. For the authorities are God’s servants, who devote themselves to their work.
Wherefore receive ye one another, as Christ also received us to the glory of God.
Accept one another, then, just as Christ accepted you, in order to bring glory to God.
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
I myself am convinced, my brothers, that you yourselves are full of goodness, brimming with knowledge, and able to instruct one another.
For which cause also I have been much hindered from coming to you.
That is why I have often been hindered from coming to you.
It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in their spiritual blessings, they are obligated to minister to them with material blessings.
That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.
Welcome her in the Lord in a manner worthy of the saints, and assist her with anything she may need from you. For she has been a great help to many people, including me.
Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
Greet Andronicus and Junia, my fellow countrymen and fellow prisoners. They are outstanding among the apostles, and they were in Christ before I was.
Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words.
Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
Already you have all you want. Already you have become rich. Without us, you have become kings. How I wish you really were kings, so that we might be kings with you!
For what have I to do to judge them also that are without? do not ye judge them that are within?
What business of mine is it to judge those outside the church? Are you not to judge those inside?
And God hath both raised up the Lord, and will also raise up us by his own power.
By His power God raised the Lord from the dead, and He will raise us also.
Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant.
For he who was a slave when he was called by the Lord is the Lord’s freedman. Conversely, he who was a free man when he was called is Christ’s slave.
There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
and his interests are divided. The unmarried woman or virgin is concerned about the work of the Lord, how she can be holy in both body and spirit. But the married woman is concerned about the affairs of this world, how she can please her husband.
But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
In my judgment, however, she is happier if she remains as she is. And I think that I too have the Spirit of God.