4,840 verses contain “then” (in the KJV: 2,747, in the BSB: 3,065) — showing 4,101–4,200
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Wherefore the law is holy, and the commandment holy, and just, and good.
So then, the law is holy, and the commandment is holy, righteous, and good.
Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Did that which is good, then, become death to me? Certainly not! But in order that sin might be exposed as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful.
If then I do that which I would not, I consent unto the law that it is good.
And if I do what I do not want to do, I admit that the law is good.
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.
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.
So then they that are in the flesh cannot please God.
Those controlled by the flesh cannot please God.
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.
What shall we then say to these things? If God be for us, who can be against us?
What then shall we say in response to these things? If God is for us, who can be against us?
What shall we say then? Is there unrighteousness with God? God forbid.
What then shall we say? Is God unjust? Certainly not!
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
So then, it does not depend on man’s desire or effort, but on God’s mercy.
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;
How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
How then can they call on the One in whom they have not believed? And how can they believe in the One of whom they have not heard? And how can they hear without someone to preach?
So then faith cometh by hearing, and hearing by the word of God.
Consequently, faith comes by hearing, and hearing by the word of Christ.
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.
And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.
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.
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;
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.
So then every one of us shall give account of himself to God.
So then, each of us will give an account of himself to God.
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.
Let not then your good be evil spoken of:
Do not allow what you consider good, then, to be spoken of as evil.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
So then, let us pursue what leads to peace and to mutual edification.
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.
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.
Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
What then is Apollos? And what is Paul? They are servants through whom you believed, as the Lord has assigned to each his role.
So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.
So neither he who plants nor he who waters is anything, but only God, who makes things grow.
Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
So then, men ought to regard us as servants of Christ and stewards of the mysteries of God.
Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each will receive his praise from God.
And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
Brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us not to go beyond what is written. Then you will not take pride in one man over another.
Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
I was not including the sexually immoral of this world, or the greedy and swindlers, or idolaters. In that case you would have to leave this world.
Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.
Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and unite them with a prostitute? Never!
Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
Do not deprive each other, except by mutual consent and for a time, so you may devote yourselves to prayer. Then come together again, so that Satan will not tempt you through your lack of self-control.
So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
So then, he who marries the virgin does well, but he who does not marry her does even better.
But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:
But if someone tells you, “This food was offered to idols,” then do not eat it, for the sake of the one who told you and for the sake of conscience—
And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, and those with gifts of healing, helping, administration, and various tongues.
But when that which is perfect is come, then that which is in part shall be done away.
but when the perfect comes, the partial passes away.
For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
Now we see but a dim reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
What then shall I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind.
In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
It is written in the Law: “By strange tongues and foreign lips I will speak to this people, but even then they will not listen to Me, says the Lord.”
Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
Tongues, then, are a sign, not for believers, but for unbelievers. Prophecy, however, is for believers, not for unbelievers.
After that, he was seen of James; then of all the apostles.
Then He appeared to James, then to all the apostles.
But if there be no resurrection of the dead, then is Christ not risen:
If there is no resurrection of the dead, then not even Christ has been raised.
And if Christ be not risen, then is our preaching vain, and your faith is also vain.
And if Christ has not been raised, our preaching is worthless, and so is your faith.
For if the dead rise not, then is not Christ raised:
For if the dead are not raised, then not even Christ has been raised.
But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.
But each in his own turn: Christ the firstfruits; then at His coming, those who belong to Him.
Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power.
And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
And when all things have been subjected to Him, then the Son Himself will be made subject to Him who put all things under Him, so that God may be all in all.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
The spiritual, however, was not first, but the natural, and then the spiritual.
And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
Then, on my arrival, I will send letters with those you recommend to carry your gift to Jerusalem.
Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
No one, then, should treat him with contempt. Send him on his way in peace so that he can return to me, for I am expecting him along with the brothers.
Seeing then that we have such hope, we use great plainness of speech:
Therefore, since we have such a hope, we are very bold.
So then death worketh in us, but life in you.
So then, death is at work in us, but life is at work in you.
For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
For Christ’s love compels us, because we are convinced that One died for all, therefore all died.
Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God.
And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
And not only did they do as we expected, but they gave themselves first to the Lord and then to us, because it was the will of God.
But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:
Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions.
Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.
That is why, for the sake of Christ, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
I do not set aside the grace of God. For if righteousness comes through the law, Christ died for nothing.
Know ye therefore that they which are of faith, the same are the children of Abraham.
Understand, then, that those who have faith are sons of Abraham.
So then they which be of faith are blessed with faithful Abraham.
So those who have faith are blessed along with Abraham, the man of faith.
For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.
Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.
Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law.
And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.
And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise.
Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
So you are no longer a slave, but a son; and since you are a son, you are also an heir through God.
Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
Formerly, when you did not know God, you were slaves to those who by nature are not gods.
Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.