« | Romans 8 | » |
1 There is then no dampnation to them which are in Christe Iesu, which walke not after the fleshe, but after the spirite.
2 For the lawe of the spirite of lyfe, through Iesus Christe, hath made me free from the lawe of sinne and death.
3 For what the lawe coulde not do, in as much as it was weake through the fleshe, God sendyng his owne sonne, in the similitude of sinfull fleshe, euen by sinne, condempned sinne in the fleshe:
4 That the ryghteousnesse of the lawe, myght be fulfylled in vs, which walke not after the fleshe, but after the spirite.
5 For they that are carnall, are carnally mynded: But they that are spirituall, are spiritually mynded.
6 To be carnally mynded, is death: But to be spiritually mynded, is lyfe & peace:
7 Because that the fleshly mynde is enmitie agaynst God: For it is not obedient to the lawe of God, neither can be.
8 So then, they that are in the fleshe, can not please God.
9 But ye are not in the fleshe, but in the spirite, yf so be that the spirite of God dwell in you. If any man haue not the spirite of Christe, the same is none of his.
10 And yf Christe be in you, the body is dead because of sinne: but the spirite is lyfe for ryghteousnesse sake.
11 But, yf ye spirite of hym that raysed vp Iesus from the dead, dwell in you: euen he that raised vp Christe from the dead, shall also quicken your mortall bodyes, because that his spirite dwelleth in you.
12 Therfore brethren, we are detters, not to the fleshe, to lyue after the fleshe.
13 For if ye liue after ye fleshe, ye shall dye: But if ye through the spirite, do mortifie the deedes of the body, ye shall lyue.
14 For as many as are led by the spirite of God, they are the sonnes of God.
15 For ye haue not receaued the spirite of bondage agayne to feare: but ye haue receaued the spirite of adoption, wherby we cry, Abba, father.
16 The same spirite, beareth witnesse to our spirite, that we are ye sonnes of God.
17 If we be sonnes, then are we also heyres, the heyres of God, and ioyntheyres with Christe: So that we suffer together, that we may be also glorified together.
18 For I am certaynely perswaded that the afflictions of this tyme, are not worthy of the glory which shalbe shewed vpon vs.
19 For the feruent desire of the creature, abydeth lokyng whe the sonnes of God shall appeare:
20 Because the creature is subiect to vanitie, not wyllyng, but for hym which hath subdued the same in hope.
21 For the same creature shalbe made free from the bondage of corruptio, into the glorious libertie of ye sonnes of God.
22 For we knowe, that euery creature groneth with vs also, and trauayleth in payne, euen vnto this tyme.
23 Not only [they], but we also which haue the first fruites of the spirite, and we our selues mourne in our selues, and wayte for the adoption, euen the deliueraunce of our body.
24 For we are saued by hope: But hope that is seene, is no hope. For howe can a man hope for that which he seeth?
25 But and yf we hope for that we see not, the do we with pacience abide for it.
26 Lykewyse, the spirite also helpeth our infirmities. For we knowe not what to desire as we ought: but ye spirite maketh great intercession for vs, with gronynges, which can not be expressed.
27 And he that searcheth the heartes, knoweth what is the meanyng of the spirite: for he maketh intercession for the saintes accordyng to the pleasure of God.
28 For we knowe yt all thinges worke for the best, vnto them that loue God, to them which also are called of purpose.
29 For those which he knewe before, he also dyd predestinate, that they shoulde be lyke fashioned vnto the shape of his sonne, that he myght be ye first begotten among many brethren.
30 Moreouer, whom he dyd predestinate, the also he called. And whom he called, them also he iustified: And whom he iustified, them he also glorified.
31 What shall we then say to these thynges? If God be on our syde, who can be agaynst vs?
32 Which spared not his owne sonne, but gaue hym for vs all: Howe shall he not with hym also geue vs all thynges?
33 Who shall lay any thyng to the charge of Gods chosen? It is God that iustifieth:
34 Who is he that can condempne? It is Christe which dyed, yea rather which is raysed agayne, which is also on the ryght hande of God, and maketh intercession for vs.
35 Who shall seperate vs from the loue of God? Shall tribulation or anguishe, or persecution, either hunger, either nakednesse, either peryll, either sworde?
36 As it is written: For thy sake are we kylled all daye long, and are counted as sheepe for the slaughter.
37 Neuerthelesse, in all these thinges we ouercome, through hym that loued vs.
38 For I am sure, that neither death, neither lyfe, neither angels, nor rule, neither power, neither thynges present, neither thynges to come,
39 Neither heygth nor deapth, neither any other creature, shalbe able to seperate vs from the loue of God, which is in Christe Iesu our Lorde.
The Bishop’s Bible (BB)
The Bishop’s Bible (BB) is a significant English translation of the Bible that was first published in 1568 during the reign of Queen Elizabeth I. It was commissioned by the Church of England as a revision of the Great Bible and as a response to the Geneva Bible, which was popular among the Puritans but contained marginal notes that were considered politically and theologically contentious by the Anglican establishment. The primary goal of the Bishop’ s Bible was to create a translation that would be more acceptable to the ecclesiastical authorities and suitable for use in Anglican churches.
One of the distinguishing features of the Bishop’s Bible is its effort to maintain a high level of accuracy and scholarly integrity while also ensuring that the language used was dignified and appropriate for public reading. The translation was undertaken by a team of bishops and other scholars, hence its name. The translators aimed to preserve the poetic and literary qualities of the original texts, drawing on previous translations such as the Tyndale Bible, the Coverdale Bible, and the Great Bible, while also incorporating their scholarly insights and linguistic refinements.
The Bishop’s Bible was notable for its large, folio format, which was designed to be read from the pulpit. It included extensive marginal notes, though these were more restrained and less controversial than those found in the Geneva Bible. The translation also featured elaborate illustrations and maps, as well as a comprehensive introduction and various prefaces that provided context and guidance for readers. Despite its grandeur and scholarly merit, the Bishop’s Bible did not achieve the widespread popularity of the Geneva Bible among the general populace.
Although the Bishop’s Bible played an essential role in the religious and cultural life of Elizabethan England, it was eventually overshadowed by the King James Version (KJV), which was commissioned in 1604 and published in 1611. The KJV drew heavily on the Bishop’ s Bible, as well as other earlier translations, but ultimately surpassed it in both scholarly rigor and literary quality. Nonetheless, the Bishop’s Bible remains an important milestone in the history of English Bible translations, reflecting the theological and political currents of its time and contributing to the development of subsequent translations.