13,541 verses contain “that” (in the KJV: 12,045, in the BSB: 5,361) — showing 10,001–10,100
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And the commandment, which was ordained to life, I found to be unto death.
So I discovered that the very commandment that was meant to bring life actually brought death.
Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Did that which is good, then, become death to me? Certainly not! But in order that sin might be exposed as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful.
For we know that the law is spiritual: but I am carnal, sold under sin.
We know that the law is spiritual; but I am unspiritual, sold as a slave to sin.
If then I do that which I would not, I consent unto the law that it is good.
And if I do what I do not want to do, I admit that the law is good.
Now then it is no more I that do it, but sin that dwelleth in me.
In that case, it is no longer I who do it, but it is sin living in me that does it.
For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
I know that nothing good lives in me, that is, in my flesh; for I have the desire to do what is good, but I cannot carry it out.
For the good that I would I do not: but the evil which I would not, that I do.
For I do not do the good I want to do. Instead, I keep on doing the evil I do not want to do.
Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
And if I do what I do not want, it is no longer I who do it, but it is sin living in me that does it.
I find then a law, that, when I would do good, evil is present with me.
So this is the principle I have discovered: When I want to do good, evil is right there with me.
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,
That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
so that the righteous standard of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
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.
Those who live according to the flesh set their minds on the things of the flesh; but those who live according to the Spirit set their minds on the things of the Spirit.
So then they that are in the flesh cannot please God.
Those controlled by the flesh cannot please God.
But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
You, however, are controlled not by the flesh, but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.
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.
The Spirit itself beareth witness with our spirit, that we are the children of God:
The Spirit Himself testifies with our spirit that we are God’s children.
For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
I consider that our present sufferings are not comparable to the glory that will be revealed in us.
For we know that the whole creation groaneth and travaileth in pain together until now.
We know that the whole creation has been groaning together in the pains of childbirth until the present time.
And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Not only that, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.
But if we hope for that we see not, then do we with patience wait for it.
But if we hope for what we do not yet see, we wait for it patiently.
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 our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
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 God works all things together for the good of those who love Him, who are called according to His purpose.
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.
Nay, in all these things we are more than conquerors through him that loved us.
No, in all these things we are more than conquerors through Him who loved us.
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, neither angels nor principalities, neither the present nor the future, nor any powers,
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.
neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring.
And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
Not only that, but Rebecca’s children were conceived by one man, our father Isaac.
(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand,
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
So then, it does not depend on man’s desire or effort, but on God’s mercy.
For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in all the earth.”
Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?”
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory—
And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
and, “It will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’”
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.
Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation.
For Christ is the end of the law for righteousness to every one that believeth.
For Christ is the end of the law, to bring righteousness to everyone who believes.
For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
For concerning the righteousness that is by the law, Moses writes: “The man who does these things will live by them.”
Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
or, ‘Who will descend into the Abyss?’ (that is, to bring Christ up from the dead).”
But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
But what does it say? “The word is near you; it is in your mouth and in your heart,” that is, the word of faith we are proclaiming:
But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
And Isaiah boldly says: “I was found by those who did not seek Me; I revealed Myself to those who did not ask for Me.”
Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.
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.
Or who hath first given to him, and it shall be recompensed unto him again?
“Who has first given to God, that God should repay him?”
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Therefore I urge you, brothers, on account of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship.
And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
We have different gifts according to the grace given us. If one’s gift is prophecy, let him use it in proportion to his faith;
Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
if it is serving, let him serve; if it is teaching, let him teach;
Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
if it is encouraging, let him encourage; if it is giving, let him give generously; if it is leading, let him lead with diligence; if it is showing mercy, let him do it cheerfully.
For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Then do what is right, and you will have his approval.
For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
For he is God’s servant for your good. But if you do wrong, be afraid, for he does not carry the sword in vain. He is God’s servant, an agent of retribution to the wrongdoer.
Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
Be indebted to no one, except to one another in love. For he who loves his neighbor has fulfilled the law.
Him that is weak in the faith receive ye, but not to doubtful disputations.
Accept him whose faith is weak, without passing judgment on his opinions.
For one believeth that he may eat all things: another, who is weak, eateth herbs.
For one person has faith to eat all things, while another, who is weak, eats only vegetables.
Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.
For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
For this reason Christ died and returned to life, that He might be the Lord of both the dead and the living.
I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
For he that in these things serveth Christ is acceptable to God, and approved of men.
For whoever serves Christ in this way is pleasing to God and approved by men.
For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to let his eating be a stumbling block.
And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
But the one who has doubts is condemned if he eats, because his eating is not from faith; and everything that is not from faith is sin.
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.
For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
For even Christ did not please Himself, but as it is written: “The insults of those who insult You have fallen on Me.”