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Luther Bible

2022-01-16T07:48:50Z

KJV: /* External links */ Lutherbibel at German Wikisource

[[Image:Lutherbibel.jpg|thumb|300px|[[Martin Luther]]'s [[1534 AD|1534]] bible]]
The '''Luther Bible''' is a [[German language|German]] [[Bible translation]] by [[Martin Luther]], first printed with both testaments in [[1534 AD|1534]]. This translation is considered to be important to the evolution of the modern [[German language]].

"The task of translating the Bible which he thus assumed was to absorb him until the end of his life."[1] While he was sequestered in the [[Wartburg Castle]] ([[1521 AD|1521]]–[[1522 AD|1522]]) [[Martin Luther|Luther]] began to translate the [[New Testament]] into [[German language|German]] in order to make it more accessible to all the people of the "[[Holy Roman Empire]] of the German nation." He used [[Erasmus]]' second edition ([[1519 AD|1519]]) of the [[Greek]] [[New Testament]]—[[Erasmus]]' Greek text would come to be known as the ''[[Textus Receptus]]''. To help him in translating [[Martin Luther|Luther]] would make forays into the nearby towns and markets to listen to people speak. He wanted to ensure their comprehension by a translation closest to their contemporary language usage. It was published in September [[1522 AD|1522]], six months after he had returned to [[Wittenberg]]. In the opinion of the 19th century theologian and church historian [[Philip Schaff]],<blockquote>"The richest fruit of [[Martin Luther|Luther]]'s leisure in the Wartburg, and the most important and useful work of his whole life, is the translation of the [[New Testament]], by which he brought the teaching and example of Christ and the Apostles to the mind and heart of the Germans in life-like reproduction. It was a republication of the gospel. He made the Bible the people's book in church, school, and house." [2]</blockquote>

The translation of the entire [[Bible]] into [[German language|German]] was published in a six-part edition in 1534, a collaborative effort of [[Martin Luther|Luther]], [[Johannes Bugenhagen]], [[Justus Jonas]], [[Caspar Creuziger]], [[Philipp Melanchthon]], [[Matthäus Aurogallus]], and [[Georg Rörer]]. [[Martin Luther|Luther]] worked on refining the translation up to his death in [[1546 AD|1546]]: he had worked on the edition that was printed that year.

[[Martin Luther|Luther]] added the word "alone" (''allein'' in German) to [[Romans 3:28]] controversially so that it read: "thus, we hold, then, that man is justified without the works of the law to do, '''alone''' through faith"[3] The word "alone" does not appear in the original Greek [[Biblical manuscript|text]],[4] but [[Martin Luther|Luther]] defended his translation by maintaining that the adverb "alone" was required both by idiomatic German and the [[Paul the Apostle|apostle Paul's]] intended meaning. [5]

==View of canonicity==
Initially [[Martin Luther|Luther]] had a low view of the books of [[Book of Esther|Esther]], [[Epistle to the Hebrews|Hebrews]], [[Epistle of James|James]], [[Epistle of Jude|Jude]], and [[Book of Revelation|Revelation]]. He called the Epistle of James "an epistle of straw," finding little in it that pointed to Christ and His saving work. He also had harsh words for the book of Revelation, saying that he could "in no way detect that the Holy Spirit produced it."[6] [[Martin Luther|Luther]] did not, however, remove them from his editions of the Scriptures, but he placed them last in order. His views on some of these books changed in later years.

[[Martin Luther|Luther]] chose to place the [[Biblical apocrypha|Apocrypha]] between the Old and New Testaments. These books and addenda to [[Biblical canon|canonical]] books are found in the Greek [[Septuagint]] but not in the Hebrew [[Masoretic text]]. [[Martin Luther|Luther]] left the translating of them largely to [[Philipp Melanchthon]] and [[Justus Jonas]].[7] They were not listed in the table of contents of his 1523 Old Testament, and they were given the well-known title: "Apocrypha: These Books Are Not Held Equal to the Scriptures, but Are Useful and Good to Read" in the 1534 Bible.[8] See also [[Biblical canon]], [[Development of the Christian Biblical canon]], and [[Biblical Apocrypha]].

==Impact==

The Luther Bible was not the first [[German Bible translations|German translation]], but it was by far the most influential.

The Luther Bible by reason of its widespread circulation facilitated the emergence of the modern [[German language]] by standardizing it for the peoples of the [[Holy Roman Empire]], an empire extending throughout and well beyond present day Germany . It is considered a landmark in [[German literature]], with [[Martin Luther|Luther]]'s vernacular style often praised by modern German sources for its forceful vigor (''"kraftvolles Deutsch"'')[9][10][11][12][13][14][15][16][17] that he chose to translate the Scripture.

[[Martin Luther|Luther]]’s significance was largely due to his influence on the emergence of the German language and nationalism. This importance stemmed predominantly from his translation of the Bible into the vernacular, which was potentially as revolutionary as canon law and the burning of the papal bull.[18] [[Martin Luther|Luther]]’s goal was to equip every Christian in Germany with the ability to hear the Word. Thus, by [[1534 AD|1534]] he completed his translation of the old and new testaments from Hebrew and Greek into the vernacular, one of the most significant acts of the Reformation.[19] Although [[Martin Luther|Luther]] was not the first to attempt this translation, his was superior to all its predecessors. Previous translations contained poor German and were that of Vulgate, (translations of translations) rather than a direct translation to German text.[18] [[Martin Luther|Luther]] sought to get as close to the original text as possible but at the same time, his translation was guided by how people spoke in the home, on the street and in the marketplace.[20] [[Martin Luther|Luther]] combined his faithfulness to the language spoken by the common people to produce a work which the common man could relate to.[21] This aspect of [[Martin Luther|Luther]]’s creation led German writers such as Goethe and Nietzsche to thoroughly praise [[Martin Luther|Luther]]’s Bible.[22] The fact that the new Bible was printed in the vernacular allowed it to spread rapidly as it could be read by all. Hans Lufft, a renowned Bible printer in Wittenberg printed over one hundred thousand copies between 1534 and 1574 which went on to be read by millions.[23] [[Martin Luther|Luther]]’s Bible was virtually present in every German Protestant’s home, and there can be no doubts regarding the vast biblical knowledge attained by the German common masses.[24] As a testament to the vast influence of [[Martin Luther|Luther]]’s Bible, he even had large print Bibles made for those who had failing eyesight.[25] German humanist [[Johann Cochlaeus]] complained that

<blockquote>[[Martin Luther|Luther]]'s New Testament was so much multiplied and spread by printers that even tailors and shoemakers, yea, even women and ignorant persons who had accepted this new Lutheran gospel, and could read a little German, studied it with the greatest avidity as the fountain of all truth. Some committed it to memory, and carried it about in their bosom. In a few months such people deemed themselves so learned that they were not ashamed to dispute about faith and the gospel not only with Catholic laymen, but even with priests and monks and doctors of divinity."[25]</blockquote>

The spread of [[Martin Luther|Luther]]'s Bible had implications for the [[German]] language. The German language had been divided into many dialects, and different German statesmen could barely understand each other. This led [[Martin Luther|Luther]] to conclude that “I have so far read no book or letter in which the German language is properly handled. Nobody seems to care sufficiently for it; and every preacher thinks he has a right to change it at pleasure and to invent new terms."[26] Scholars preferred to write in Latin. [[Martin Luther|Luther]] popularized the Saxon dialect and adapted it to theology and religion, subsequently making it the common literary language used in books. He enriched the vocabulary with that of German poets and chroniclers.[26] For this accomplishment, a contemporary of [[Martin Luther|Luther]]'s, [[Erasmus Albertus]], labeled him the German Cicero as he not only reformed religion, but the German language. [[Martin Luther|Luther]]’s Bible has been hailed as the first German classic, comparable to the [[King James version]] of the Bible which became the first English classic. German Protestant writers and poets such as Klopstock, Herder and Lessing owe stylistic qualities to [[Martin Luther|Luther]]’s Bible.[27] Ultimately, [[Martin Luther|Luther]] adapted the words to fit the capacity of the German public and thus, due to the pervasiveness of his Bible, he created and spread the modern German language.[28]

[[Martin Luther|Luther]]'s Bible also had a role in the creation of German nationalism. Because it penetrated every Protestant home in Germany, his sayings and translation became part of the German national heritage.[29] [[Martin Luther|Luther]]'s program of Biblical exposure extended into every sphere of daily life and work, illuminating moral considerations to Germans. This exposure gradually became infused into the blood of the whole nation and occupied a permanent space in German history.[30] The popularity and influence of [[Martin Luther|Luther]]’s translation gave him the confidence to act as a spokesperson of the nation and thus the leader of the anti-Roman movement in Germany.[31] In light of this, it also allowed him to become a prophet of the new German nationalism[32] and helped to determine the spirit of a new epoch in German history.[33]

In a sense, [[Martin Luther|Luther]]’s Bible also empowered and liberated all Protestants who had access to it. Immediately, [[Martin Luther|Luther]]’s translation was a public affirmation of reform and subsequently deprived the elite and priestly class of their exclusive control over words, as well as the word of God.[18] Through his translation, [[Martin Luther|Luther]] strove to make it easier for the "simple people" to understand what he was teaching. In the major controversies amongst evangelicals at the time, most evangelicals did not understand the reasons for disagreement, let alone the commoners. Thus, Luther saw it as necessary to help those who were confused see that the disagreement between himself and the Catholic Church was real and had significance. His translation was made in order to allow the common man and woman to become aware of the issues at hand and develop an informed opinion.[34] The common individual was thus given the right to have a mind, spirit and opinion, who existed not as economic functionaries but as subjects to complex and conflicting aspirations and motives. In this sense, Luther’s Bible acted as a force towards the liberation of the German people. Luther’s social teachings and ideologies throughout the Bible undoubtedly had a role in the slow emancipation of European society from its long phase of clerical domination.[35] Luther gave men a new vision of the exaltation of the human self.[36] Luther’s Bible thus had broken the unchallenged domination of the Catholic Church, effectively splintering its unity. He had claimed the scriptures as the sole authority, and through his translation, every individual was able to abide by its authority, thus nullifying their need for a pope. As Bishop Fisher put it, Luther’s Bible had “stirred a mighty storm and tempest in the church” empowering the no longer clerically dominated public.[37]

Although not as significant as German linguistics, Luther’s Bible also had a large impression on educational reform throughout Germany. Luther’s goal of a readable and accurate translation of the Bible became a stimulus towards universal education. This stemmed from the notion that everyone should be able to read in order to understand the Bible.[18] Luther felt that man had fallen from grace and was ruled by his own selfishness, but ultimately had not lost his moral consciousness. In Luther's eyes all men were sinners and needed to be educated. Thus his Bible was a means of establishing a form of law, order and moral teachings which everyone could abide by as that they could all read and understand his Bible. This education subsequently allowed Luther to find a State Church and educate his followers into a law-abiding community.[38] Overall, the Protestant states of Germany were educational states which encouraged the spirit of teaching which was ultimately fueled by Luther’s Bible.

Finally, Luther’s Bible also had international significance in the spread of Protestantism. Luther’s translation influenced the English translations by [[William Tyndale]] and [[Myles Coverdale]] who in turn inspired many other translations of the Bible such as the [[Bishops' Bible]] of 1568, the [[Douay–Rheims Bible]] of [[1582 AD|1582]]–[[1609 AD|1609]], and the [[Authorized King James Version|King James Version]] of 1611.[22] Luther’s work also inspired translations as far reaching as Scandinavia and the Netherlands. In a metaphor, it was Luther who broke the walls of translation and once such walls had fallen, the way was open to all, including some who were quite opposed to Luther’s belief.[39] Luther’s Bible spread its influence for the remolding of Western culture in all the great ferment of the sixteenth century. The worldwide implications of the translation far surpassed the expectations of even Luther himself.[40]

==Memorable verses==
Attributes that make Luther's translation of the Bible certainly characteristic are, on the one hand, a poetic, embellishing style, and on the other hand, his connection and closeness to the German people and their language.

[[Image:NTLutherBible1769.jpg|right|150px|New Testament titlepage from a Luther Bible printed in 1769]]

{| cellspacing="0"
|These passages are exemplary:

{| cellpadding="4" cellspacing="0" border="1"
| '''Verse'''
| '''Luther Bible'''
| '''English Translation (literal)'''
| '''English Meaning'''
| '''Notes'''
|-
| '''[[Genesis 2:23]]'''
| "[...] Man wird sie Männin heißen, darum daß sie vom Manne genommen ist."
| "One will call her she-man, therefore that she was taken out of the man."
| "[...] She shall be called Woman, because she was taken out of Man."
| Here Luther tried to preserve the resemblance of Hebrew ''ish'' (man) and ''ishah'' (woman) by adding the female German suffix -in to the masculine word ''Mann'', because the correct word (at that time), ''Weib'', does not resemble it. (As neither does the modern ''Frau''.) As like as adding she- to man in English, adding -in to Mann in German is to be considered grammatically awkward.
|-
| '''[[Matthew 12:34]]'''
| "[...] Wes das Herz voll ist, des geht der Mund über."
| "Of what the heart is full, of that the mouth overflows."
| "[...] For out of the abundance of the heart the mouth speaks."
| Luther used this as an example of how he would translate something for the people to understand it correctly.
|-
| '''[[John 11:35]]'''
| "Und Jesus gingen die Augen über."
| "And Jesus' eyes overflowed."
| "[[Jesus wept]]."
| Poetic.
|-
| '''[[John 19:5]]'''
| "[...] Sehet, welch ein Mensch!"
| "Behold what a man (this is)!"
| "[...] Behold the man!"
| Luther emphasizes Jesus' glory despite this ignoble situation, though it is to be considered an incorrect translation. See also: [[Ecce Homo]].
|-
|}
|}

==See Also==
* [[Martin Luther]]
* [[German Bible translations]]
* [[Textus Receptus]]

==Notes==

* 1. Martin Brecht, Martin Luther: Shaping and Defining the Reformation, 1521-1532, Minneapolis: Fortress, p. 46
* 2. History of the Christian Church, 8 vols., (New York: Charles Scribner's Sons, 1910), 7:xxx.[1]
* 3. The [[1522 AD|1522]] "Testament" reads at [[Romans 3:28]]: "So halten wyrs nu, das der mensch gerechtfertiget werde, on zu thun der werck des gesetzs, alleyn durch den glawben" (emphasis added to the German word for "all." [2]
* 4. The Greek text reads: λογιζόμεθα γάρ δικαιоῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου ("for we reckon a man to be justified by faith without deeds of law")[3]
* 5. Martin Luther, On Translating: An Open Letter (1530), Luther's Works, 55 vols., (St. Louis and Philadelphia: Concordia Publishing House and Fortress Press), 35:187–189, 195; cf. also Heinz Bluhm, Martin Luther Creative Translator, (St. Louis: Concordia Publishing House, 1965), 125–137.
* 6.^ Wisconsin Evangelical Lutheran Synod. Martin Luther. Q&A
* 7.^ Martin Brecht, Martin Luther, James L. Schaaf, trans., 3 vols., (Minneapolis: Fortress Press, 1985-1993), 3:98.
* 8.^ ibid.
* 9. Schreiber, Mathias (2006). Deutsch for sale, Der Spiegel, no. 40, October 2, [[2006 AD|2006]] ("So schuf er eine Hochsprache aus Volkssprache, sächsischem Kanzleideutsch (aus der Gegend von Meißen), Predigt und Alltagsrede, eine in sich widersprüchliche, aber bildhafte und kraftvolle Mischung, an der die deutschsprachige Literatur im Grunde bis heute Maß nimmt.")
* 10.^ Köppelmann, K. (2006) . Zwischen Barock und Romantik: Mendelssohns kirchliche Kompositionen für Chor ("Between Baroque and Romanticism: Mendelssohn's ecclesiastic choir compositions"), Mendelssohn-Programm 2006, p. 3 ("Martin Luthers kraftvolle deutsche Texte werden durch Mendelssohns Musik mit emotionalen Qualitäten versehen, die über die Zeit des Bachschen Vorbildes weit hinaus reicht und das persönlich empfindende romantische Selbst stark in den Vordergrund rückt.")
* 11. Werth, Jürgen. Die Lutherbibel ("The Luther Bible"), in Michaelsbote: Gemeindebrief der Evangelischen Michaeliskirchengemeinde ("St. Michael's Messenger: Parish newsletter of the Protestant Community of St. Michael's Church"), no. 2, May/June/July, 2007, p. 4. ("Gottes Worte für die Welt. Kaum einer hat diese Worte so kraftvoll in die deutsche Sprache übersetzt wie Martin Luther.")
* 12.^ Lehmann, Klaus-Dieter (2009). Rede von Klaus-Dieter Lehmann zur Ausstellungseröffnung von "die Sprache Deutsch" ("Speech held by Klaus-Dieter Lehmann upon the opening of the exposition 'The German language'"), Goethe-Institut ("Und so schuf der Reformator eine Sprache, indem er, wie er selbst sagt, 'dem Volk auf's Maul schaut', kraftvoll, bildhaft und Stil prägend wie kein anderes Dokument der deutschen Literatur.")
* 13. Weigelt, Silvia (2009). Das Griechlein und der Wagenlenker - Das kommende Jahr steht ganz im Zeichen Philip Melanchtons ("The Greek writer and the charioteer: 2010 to be the official Philipp Melanchthon year"), mitteldeutsche-kirchenzeitungen.de, online portal of the two print church magazines Der Sonntag and Glaube und Heimat ("Wenn auch die kraftvolle und bilderreiche Sprache des Bibeltextes zu Recht als Luthers Verdienst gilt, so kommt Melanchthon ein gewichtiger Anteil am richtigen sprachlichen Verständnis des griechischen Urtextes und an der sachlichen Genauigkeit der Übersetzung zu.")
* 14. Hulme, David (2004). Die Bibel - ein multilinguales Meisterwerk ("The Bible: A multi-lingual masterpiece"), visionjournal.de, no. 2, 2006, the German version of the spiritual magazine Vision: Insights and New Horizons published by Church of God, an International Community available in English at www.vision.org ("Luthers Bibelübersetzung mit ihrer kraftvollen, aus ostmitteldeutschen und ostoberdeutschen Elementen gebildeten Ausgleichssprache hatte auf die Entwicklung der neuhochdeutschen Sprache großen Einfluss.")
* 15. Salzmann, Betram; Schäfer, Rolf (2009). Bibelübersetzungen, christliche deutsche ("Bible translations, Christian and German"), www.wibilex.de: Das wissenschaftliche Bibellexikom im Internet ("die Orientierung an der mündlichen Volkssprache, die zu besonders kräftigen und bildhaften Formulierungen führt")
* 16. Schmitsdorf, Joachim (2007). Deutsche Bibelübersetzungen: Ein Überblick ("German Bible translations: An overview") ("Kraftvolle, melodische Sprache, die gut zum Auswendiglernen geeignet, aber auch oft schwer verständlich und altertümelnd ist")
* 17. Lutherdeutsch ("Luther's German") ("Luther’s Sprache ist saft- und kraftvoll.")
* 18. Carter Lindberg, The European Reformation (Oxford: Blackwell Publishing, 1996), 91
* 19. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 206
* 20. ibid, 91
* 21. Mark Antliff, The Legacy of Martin Luther (Ottawa, McGill University Press, 1983), 11
* 22. Carter Lindberg, The European Reformation (Oxford: Blackwell Publishing, 1996), 92
* 23. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 5
* 24. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 134
* 25. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 6
* 26. Ibid, 12
* 27. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 13
* 28. Ibid, 13
* 29. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 216
* 30. Idib, 216
* 31. Hartmann Grisar, Luther: Volume I (London: Luigi Cappadelta, 1914), 402
* 32. V.H.H Green. Luther and the Reformation (London: B.T. Batsford Ltd, 1964), 193
* 33. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 213
* 34. Mark Edwards, Luther and the False Brethren (Stanford: Stanford University Press, 1975), 193
* 35. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 226
* 36. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 210
* 37. V.H.H Green. Luther and the Reformation (London: B.T. Batsford Ltd, 1964), 10
* 38. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 241
* 39. B.A. Gerrish, Reformers in Profile (Philadelphia: Fortpress Press, 1967), 112
* 40. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 212

==References==
* Antliff, Mark. The Legacy of Martin Luther. Ottawa, McGill University Press, 1983
* Atkinson, James. Martin Luther and the Birth of Protestantism. Middlesex: Penguin Books, 1968
* Bindseil, H.E. and Niemeyer, H.A. ''Dr. Martin Luther's Bibelübersetzung nach der letzten Original-Ausgabe, kritisch bearbeitet''. 7 vols. Halle, 1845–55. [The N. T. in vols. 6 and 7. A critical reprint of the last edition of Luther (1545). Niemeyer died after the publication of the first volume. Comp. the Probebibel (the revised Luther-Version), Halle, 1883. Luther's Sendbrief vom Dolmetschen und Fürbitte der Heiligen (with a letter to Wenceslaus Link, Sept. 12, 1530), in [[Johann Georg Walch|Walch]], XXI. 310 sqq., and the Erl. Frkf. ed., vol. LXV. 102–123.]
* Bluhm, Heinz. ''Martin Luther: Creative Translator''. St. Louis: Concordia Publishing House, 1965.
* Brecht, Martin. ''Martin Luther''. 3 Volumes. James L. Schaaf, trans. Philadelphia: Fortress Press, 1985–1993. ISBN 0-8006-2813-6, ISBN 0-8006-2814-4, ISBN 0-8006-2815-2.
* Dickens, A.G. The German Nation and Martin Luther. New York: Harper and Row Publishers, 1974
* Edwards, Mark Luther and the False Brethren Stanford: Stanford University Press, 1975
* Gerrish, B.A. Reformers in Profile. Philadelphia: Fortpress Press, 1967
* Green, V.H.H. Luther and the Reformation. London: B.T. Batsford Ltd, 1964
* Grisar, Hartmann. Luther: Volume I. London: Luigi Cappadelta, 1914
* Lindberg, Carter. The European Reformation. Oxford: Blackwell Publishing, 1996
* Reu, [John] M[ichael]. ''Luther and the Scriptures''. Columbus, Ohio: The Wartburg Press, 1944. [Reprint: St. Louis: Concordia Publishing House, 1980].
* Reu, [John] M[ichael]. ''Luther's German Bible: An Historical Presentation Together with a Collection of Sources''. Columbus, Ohio: The Lutheran Book Concern, 1934. [Reprint: St. Louis: Concordia Publishing House, 1984].
* Ritter, Gerhard. Luther: His life and Work. New York: Harper and Row Publishers, 1963

==External links==
*[https://de.wikisource.org/wiki/Lutherbibel Lutherbibel at German Wikisource]
*[https://newchristianbiblestudy.org/bible/german-luther-1545/ Luther's Biblia Germanica 1545 Last Hand Edition]
*[http://www.bible-researcher.com/luther02.html Luther's Translation of the Bible in Philip Schaff's History of the Christian Church]

[[Category:1534 books]]
[[Category:Early printed Bibles]]
[[Category:Martin Luther]]
[[Category:Protestant Reformation]]
[[Category:German Bible translations]]
[[Category:Christian terms]]

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Luther Bible

2022-01-16T07:37:09Z

KJV: /* External links */ removed German Biblia 1545 PDF - site no longer exists

[[Image:Lutherbibel.jpg|thumb|300px|[[Martin Luther]]'s [[1534 AD|1534]] bible]]
The '''Luther Bible''' is a [[German language|German]] [[Bible translation]] by [[Martin Luther]], first printed with both testaments in [[1534 AD|1534]]. This translation is considered to be important to the evolution of the modern [[German language]].

"The task of translating the Bible which he thus assumed was to absorb him until the end of his life."[1] While he was sequestered in the [[Wartburg Castle]] ([[1521 AD|1521]]–[[1522 AD|1522]]) [[Martin Luther|Luther]] began to translate the [[New Testament]] into [[German language|German]] in order to make it more accessible to all the people of the "[[Holy Roman Empire]] of the German nation." He used [[Erasmus]]' second edition ([[1519 AD|1519]]) of the [[Greek]] [[New Testament]]—[[Erasmus]]' Greek text would come to be known as the ''[[Textus Receptus]]''. To help him in translating [[Martin Luther|Luther]] would make forays into the nearby towns and markets to listen to people speak. He wanted to ensure their comprehension by a translation closest to their contemporary language usage. It was published in September [[1522 AD|1522]], six months after he had returned to [[Wittenberg]]. In the opinion of the 19th century theologian and church historian [[Philip Schaff]],<blockquote>"The richest fruit of [[Martin Luther|Luther]]'s leisure in the Wartburg, and the most important and useful work of his whole life, is the translation of the [[New Testament]], by which he brought the teaching and example of Christ and the Apostles to the mind and heart of the Germans in life-like reproduction. It was a republication of the gospel. He made the Bible the people's book in church, school, and house." [2]</blockquote>

The translation of the entire [[Bible]] into [[German language|German]] was published in a six-part edition in 1534, a collaborative effort of [[Martin Luther|Luther]], [[Johannes Bugenhagen]], [[Justus Jonas]], [[Caspar Creuziger]], [[Philipp Melanchthon]], [[Matthäus Aurogallus]], and [[Georg Rörer]]. [[Martin Luther|Luther]] worked on refining the translation up to his death in [[1546 AD|1546]]: he had worked on the edition that was printed that year.

[[Martin Luther|Luther]] added the word "alone" (''allein'' in German) to [[Romans 3:28]] controversially so that it read: "thus, we hold, then, that man is justified without the works of the law to do, '''alone''' through faith"[3] The word "alone" does not appear in the original Greek [[Biblical manuscript|text]],[4] but [[Martin Luther|Luther]] defended his translation by maintaining that the adverb "alone" was required both by idiomatic German and the [[Paul the Apostle|apostle Paul's]] intended meaning. [5]

==View of canonicity==
Initially [[Martin Luther|Luther]] had a low view of the books of [[Book of Esther|Esther]], [[Epistle to the Hebrews|Hebrews]], [[Epistle of James|James]], [[Epistle of Jude|Jude]], and [[Book of Revelation|Revelation]]. He called the Epistle of James "an epistle of straw," finding little in it that pointed to Christ and His saving work. He also had harsh words for the book of Revelation, saying that he could "in no way detect that the Holy Spirit produced it."[6] [[Martin Luther|Luther]] did not, however, remove them from his editions of the Scriptures, but he placed them last in order. His views on some of these books changed in later years.

[[Martin Luther|Luther]] chose to place the [[Biblical apocrypha|Apocrypha]] between the Old and New Testaments. These books and addenda to [[Biblical canon|canonical]] books are found in the Greek [[Septuagint]] but not in the Hebrew [[Masoretic text]]. [[Martin Luther|Luther]] left the translating of them largely to [[Philipp Melanchthon]] and [[Justus Jonas]].[7] They were not listed in the table of contents of his 1523 Old Testament, and they were given the well-known title: "Apocrypha: These Books Are Not Held Equal to the Scriptures, but Are Useful and Good to Read" in the 1534 Bible.[8] See also [[Biblical canon]], [[Development of the Christian Biblical canon]], and [[Biblical Apocrypha]].

==Impact==

The Luther Bible was not the first [[German Bible translations|German translation]], but it was by far the most influential.

The Luther Bible by reason of its widespread circulation facilitated the emergence of the modern [[German language]] by standardizing it for the peoples of the [[Holy Roman Empire]], an empire extending throughout and well beyond present day Germany . It is considered a landmark in [[German literature]], with [[Martin Luther|Luther]]'s vernacular style often praised by modern German sources for its forceful vigor (''"kraftvolles Deutsch"'')[9][10][11][12][13][14][15][16][17] that he chose to translate the Scripture.

[[Martin Luther|Luther]]’s significance was largely due to his influence on the emergence of the German language and nationalism. This importance stemmed predominantly from his translation of the Bible into the vernacular, which was potentially as revolutionary as canon law and the burning of the papal bull.[18] [[Martin Luther|Luther]]’s goal was to equip every Christian in Germany with the ability to hear the Word. Thus, by [[1534 AD|1534]] he completed his translation of the old and new testaments from Hebrew and Greek into the vernacular, one of the most significant acts of the Reformation.[19] Although [[Martin Luther|Luther]] was not the first to attempt this translation, his was superior to all its predecessors. Previous translations contained poor German and were that of Vulgate, (translations of translations) rather than a direct translation to German text.[18] [[Martin Luther|Luther]] sought to get as close to the original text as possible but at the same time, his translation was guided by how people spoke in the home, on the street and in the marketplace.[20] [[Martin Luther|Luther]] combined his faithfulness to the language spoken by the common people to produce a work which the common man could relate to.[21] This aspect of [[Martin Luther|Luther]]’s creation led German writers such as Goethe and Nietzsche to thoroughly praise [[Martin Luther|Luther]]’s Bible.[22] The fact that the new Bible was printed in the vernacular allowed it to spread rapidly as it could be read by all. Hans Lufft, a renowned Bible printer in Wittenberg printed over one hundred thousand copies between 1534 and 1574 which went on to be read by millions.[23] [[Martin Luther|Luther]]’s Bible was virtually present in every German Protestant’s home, and there can be no doubts regarding the vast biblical knowledge attained by the German common masses.[24] As a testament to the vast influence of [[Martin Luther|Luther]]’s Bible, he even had large print Bibles made for those who had failing eyesight.[25] German humanist [[Johann Cochlaeus]] complained that

<blockquote>[[Martin Luther|Luther]]'s New Testament was so much multiplied and spread by printers that even tailors and shoemakers, yea, even women and ignorant persons who had accepted this new Lutheran gospel, and could read a little German, studied it with the greatest avidity as the fountain of all truth. Some committed it to memory, and carried it about in their bosom. In a few months such people deemed themselves so learned that they were not ashamed to dispute about faith and the gospel not only with Catholic laymen, but even with priests and monks and doctors of divinity."[25]</blockquote>

The spread of [[Martin Luther|Luther]]'s Bible had implications for the [[German]] language. The German language had been divided into many dialects, and different German statesmen could barely understand each other. This led [[Martin Luther|Luther]] to conclude that “I have so far read no book or letter in which the German language is properly handled. Nobody seems to care sufficiently for it; and every preacher thinks he has a right to change it at pleasure and to invent new terms."[26] Scholars preferred to write in Latin. [[Martin Luther|Luther]] popularized the Saxon dialect and adapted it to theology and religion, subsequently making it the common literary language used in books. He enriched the vocabulary with that of German poets and chroniclers.[26] For this accomplishment, a contemporary of [[Martin Luther|Luther]]'s, [[Erasmus Albertus]], labeled him the German Cicero as he not only reformed religion, but the German language. [[Martin Luther|Luther]]’s Bible has been hailed as the first German classic, comparable to the [[King James version]] of the Bible which became the first English classic. German Protestant writers and poets such as Klopstock, Herder and Lessing owe stylistic qualities to [[Martin Luther|Luther]]’s Bible.[27] Ultimately, [[Martin Luther|Luther]] adapted the words to fit the capacity of the German public and thus, due to the pervasiveness of his Bible, he created and spread the modern German language.[28]

[[Martin Luther|Luther]]'s Bible also had a role in the creation of German nationalism. Because it penetrated every Protestant home in Germany, his sayings and translation became part of the German national heritage.[29] [[Martin Luther|Luther]]'s program of Biblical exposure extended into every sphere of daily life and work, illuminating moral considerations to Germans. This exposure gradually became infused into the blood of the whole nation and occupied a permanent space in German history.[30] The popularity and influence of [[Martin Luther|Luther]]’s translation gave him the confidence to act as a spokesperson of the nation and thus the leader of the anti-Roman movement in Germany.[31] In light of this, it also allowed him to become a prophet of the new German nationalism[32] and helped to determine the spirit of a new epoch in German history.[33]

In a sense, [[Martin Luther|Luther]]’s Bible also empowered and liberated all Protestants who had access to it. Immediately, [[Martin Luther|Luther]]’s translation was a public affirmation of reform and subsequently deprived the elite and priestly class of their exclusive control over words, as well as the word of God.[18] Through his translation, [[Martin Luther|Luther]] strove to make it easier for the "simple people" to understand what he was teaching. In the major controversies amongst evangelicals at the time, most evangelicals did not understand the reasons for disagreement, let alone the commoners. Thus, Luther saw it as necessary to help those who were confused see that the disagreement between himself and the Catholic Church was real and had significance. His translation was made in order to allow the common man and woman to become aware of the issues at hand and develop an informed opinion.[34] The common individual was thus given the right to have a mind, spirit and opinion, who existed not as economic functionaries but as subjects to complex and conflicting aspirations and motives. In this sense, Luther’s Bible acted as a force towards the liberation of the German people. Luther’s social teachings and ideologies throughout the Bible undoubtedly had a role in the slow emancipation of European society from its long phase of clerical domination.[35] Luther gave men a new vision of the exaltation of the human self.[36] Luther’s Bible thus had broken the unchallenged domination of the Catholic Church, effectively splintering its unity. He had claimed the scriptures as the sole authority, and through his translation, every individual was able to abide by its authority, thus nullifying their need for a pope. As Bishop Fisher put it, Luther’s Bible had “stirred a mighty storm and tempest in the church” empowering the no longer clerically dominated public.[37]

Although not as significant as German linguistics, Luther’s Bible also had a large impression on educational reform throughout Germany. Luther’s goal of a readable and accurate translation of the Bible became a stimulus towards universal education. This stemmed from the notion that everyone should be able to read in order to understand the Bible.[18] Luther felt that man had fallen from grace and was ruled by his own selfishness, but ultimately had not lost his moral consciousness. In Luther's eyes all men were sinners and needed to be educated. Thus his Bible was a means of establishing a form of law, order and moral teachings which everyone could abide by as that they could all read and understand his Bible. This education subsequently allowed Luther to find a State Church and educate his followers into a law-abiding community.[38] Overall, the Protestant states of Germany were educational states which encouraged the spirit of teaching which was ultimately fueled by Luther’s Bible.

Finally, Luther’s Bible also had international significance in the spread of Protestantism. Luther’s translation influenced the English translations by [[William Tyndale]] and [[Myles Coverdale]] who in turn inspired many other translations of the Bible such as the [[Bishops' Bible]] of 1568, the [[Douay–Rheims Bible]] of [[1582 AD|1582]]–[[1609 AD|1609]], and the [[Authorized King James Version|King James Version]] of 1611.[22] Luther’s work also inspired translations as far reaching as Scandinavia and the Netherlands. In a metaphor, it was Luther who broke the walls of translation and once such walls had fallen, the way was open to all, including some who were quite opposed to Luther’s belief.[39] Luther’s Bible spread its influence for the remolding of Western culture in all the great ferment of the sixteenth century. The worldwide implications of the translation far surpassed the expectations of even Luther himself.[40]

==Memorable verses==
Attributes that make Luther's translation of the Bible certainly characteristic are, on the one hand, a poetic, embellishing style, and on the other hand, his connection and closeness to the German people and their language.

[[Image:NTLutherBible1769.jpg|right|150px|New Testament titlepage from a Luther Bible printed in 1769]]

{| cellspacing="0"
|These passages are exemplary:

{| cellpadding="4" cellspacing="0" border="1"
| '''Verse'''
| '''Luther Bible'''
| '''English Translation (literal)'''
| '''English Meaning'''
| '''Notes'''
|-
| '''[[Genesis 2:23]]'''
| "[...] Man wird sie Männin heißen, darum daß sie vom Manne genommen ist."
| "One will call her she-man, therefore that she was taken out of the man."
| "[...] She shall be called Woman, because she was taken out of Man."
| Here Luther tried to preserve the resemblance of Hebrew ''ish'' (man) and ''ishah'' (woman) by adding the female German suffix -in to the masculine word ''Mann'', because the correct word (at that time), ''Weib'', does not resemble it. (As neither does the modern ''Frau''.) As like as adding she- to man in English, adding -in to Mann in German is to be considered grammatically awkward.
|-
| '''[[Matthew 12:34]]'''
| "[...] Wes das Herz voll ist, des geht der Mund über."
| "Of what the heart is full, of that the mouth overflows."
| "[...] For out of the abundance of the heart the mouth speaks."
| Luther used this as an example of how he would translate something for the people to understand it correctly.
|-
| '''[[John 11:35]]'''
| "Und Jesus gingen die Augen über."
| "And Jesus' eyes overflowed."
| "[[Jesus wept]]."
| Poetic.
|-
| '''[[John 19:5]]'''
| "[...] Sehet, welch ein Mensch!"
| "Behold what a man (this is)!"
| "[...] Behold the man!"
| Luther emphasizes Jesus' glory despite this ignoble situation, though it is to be considered an incorrect translation. See also: [[Ecce Homo]].
|-
|}
|}

==See Also==
* [[Martin Luther]]
* [[German Bible translations]]
* [[Textus Receptus]]

==Notes==

* 1. Martin Brecht, Martin Luther: Shaping and Defining the Reformation, 1521-1532, Minneapolis: Fortress, p. 46
* 2. History of the Christian Church, 8 vols., (New York: Charles Scribner's Sons, 1910), 7:xxx.[1]
* 3. The [[1522 AD|1522]] "Testament" reads at [[Romans 3:28]]: "So halten wyrs nu, das der mensch gerechtfertiget werde, on zu thun der werck des gesetzs, alleyn durch den glawben" (emphasis added to the German word for "all." [2]
* 4. The Greek text reads: λογιζόμεθα γάρ δικαιоῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου ("for we reckon a man to be justified by faith without deeds of law")[3]
* 5. Martin Luther, On Translating: An Open Letter (1530), Luther's Works, 55 vols., (St. Louis and Philadelphia: Concordia Publishing House and Fortress Press), 35:187–189, 195; cf. also Heinz Bluhm, Martin Luther Creative Translator, (St. Louis: Concordia Publishing House, 1965), 125–137.
* 6.^ Wisconsin Evangelical Lutheran Synod. Martin Luther. Q&A
* 7.^ Martin Brecht, Martin Luther, James L. Schaaf, trans., 3 vols., (Minneapolis: Fortress Press, 1985-1993), 3:98.
* 8.^ ibid.
* 9. Schreiber, Mathias (2006). Deutsch for sale, Der Spiegel, no. 40, October 2, [[2006 AD|2006]] ("So schuf er eine Hochsprache aus Volkssprache, sächsischem Kanzleideutsch (aus der Gegend von Meißen), Predigt und Alltagsrede, eine in sich widersprüchliche, aber bildhafte und kraftvolle Mischung, an der die deutschsprachige Literatur im Grunde bis heute Maß nimmt.")
* 10.^ Köppelmann, K. (2006) . Zwischen Barock und Romantik: Mendelssohns kirchliche Kompositionen für Chor ("Between Baroque and Romanticism: Mendelssohn's ecclesiastic choir compositions"), Mendelssohn-Programm 2006, p. 3 ("Martin Luthers kraftvolle deutsche Texte werden durch Mendelssohns Musik mit emotionalen Qualitäten versehen, die über die Zeit des Bachschen Vorbildes weit hinaus reicht und das persönlich empfindende romantische Selbst stark in den Vordergrund rückt.")
* 11. Werth, Jürgen. Die Lutherbibel ("The Luther Bible"), in Michaelsbote: Gemeindebrief der Evangelischen Michaeliskirchengemeinde ("St. Michael's Messenger: Parish newsletter of the Protestant Community of St. Michael's Church"), no. 2, May/June/July, 2007, p. 4. ("Gottes Worte für die Welt. Kaum einer hat diese Worte so kraftvoll in die deutsche Sprache übersetzt wie Martin Luther.")
* 12.^ Lehmann, Klaus-Dieter (2009). Rede von Klaus-Dieter Lehmann zur Ausstellungseröffnung von "die Sprache Deutsch" ("Speech held by Klaus-Dieter Lehmann upon the opening of the exposition 'The German language'"), Goethe-Institut ("Und so schuf der Reformator eine Sprache, indem er, wie er selbst sagt, 'dem Volk auf's Maul schaut', kraftvoll, bildhaft und Stil prägend wie kein anderes Dokument der deutschen Literatur.")
* 13. Weigelt, Silvia (2009). Das Griechlein und der Wagenlenker - Das kommende Jahr steht ganz im Zeichen Philip Melanchtons ("The Greek writer and the charioteer: 2010 to be the official Philipp Melanchthon year"), mitteldeutsche-kirchenzeitungen.de, online portal of the two print church magazines Der Sonntag and Glaube und Heimat ("Wenn auch die kraftvolle und bilderreiche Sprache des Bibeltextes zu Recht als Luthers Verdienst gilt, so kommt Melanchthon ein gewichtiger Anteil am richtigen sprachlichen Verständnis des griechischen Urtextes und an der sachlichen Genauigkeit der Übersetzung zu.")
* 14. Hulme, David (2004). Die Bibel - ein multilinguales Meisterwerk ("The Bible: A multi-lingual masterpiece"), visionjournal.de, no. 2, 2006, the German version of the spiritual magazine Vision: Insights and New Horizons published by Church of God, an International Community available in English at www.vision.org ("Luthers Bibelübersetzung mit ihrer kraftvollen, aus ostmitteldeutschen und ostoberdeutschen Elementen gebildeten Ausgleichssprache hatte auf die Entwicklung der neuhochdeutschen Sprache großen Einfluss.")
* 15. Salzmann, Betram; Schäfer, Rolf (2009). Bibelübersetzungen, christliche deutsche ("Bible translations, Christian and German"), www.wibilex.de: Das wissenschaftliche Bibellexikom im Internet ("die Orientierung an der mündlichen Volkssprache, die zu besonders kräftigen und bildhaften Formulierungen führt")
* 16. Schmitsdorf, Joachim (2007). Deutsche Bibelübersetzungen: Ein Überblick ("German Bible translations: An overview") ("Kraftvolle, melodische Sprache, die gut zum Auswendiglernen geeignet, aber auch oft schwer verständlich und altertümelnd ist")
* 17. Lutherdeutsch ("Luther's German") ("Luther’s Sprache ist saft- und kraftvoll.")
* 18. Carter Lindberg, The European Reformation (Oxford: Blackwell Publishing, 1996), 91
* 19. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 206
* 20. ibid, 91
* 21. Mark Antliff, The Legacy of Martin Luther (Ottawa, McGill University Press, 1983), 11
* 22. Carter Lindberg, The European Reformation (Oxford: Blackwell Publishing, 1996), 92
* 23. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 5
* 24. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 134
* 25. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 6
* 26. Ibid, 12
* 27. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 13
* 28. Ibid, 13
* 29. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 216
* 30. Idib, 216
* 31. Hartmann Grisar, Luther: Volume I (London: Luigi Cappadelta, 1914), 402
* 32. V.H.H Green. Luther and the Reformation (London: B.T. Batsford Ltd, 1964), 193
* 33. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 213
* 34. Mark Edwards, Luther and the False Brethren (Stanford: Stanford University Press, 1975), 193
* 35. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 226
* 36. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 210
* 37. V.H.H Green. Luther and the Reformation (London: B.T. Batsford Ltd, 1964), 10
* 38. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 241
* 39. B.A. Gerrish, Reformers in Profile (Philadelphia: Fortpress Press, 1967), 112
* 40. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 212

==References==
* Antliff, Mark. The Legacy of Martin Luther. Ottawa, McGill University Press, 1983
* Atkinson, James. Martin Luther and the Birth of Protestantism. Middlesex: Penguin Books, 1968
* Bindseil, H.E. and Niemeyer, H.A. ''Dr. Martin Luther's Bibelübersetzung nach der letzten Original-Ausgabe, kritisch bearbeitet''. 7 vols. Halle, 1845–55. [The N. T. in vols. 6 and 7. A critical reprint of the last edition of Luther (1545). Niemeyer died after the publication of the first volume. Comp. the Probebibel (the revised Luther-Version), Halle, 1883. Luther's Sendbrief vom Dolmetschen und Fürbitte der Heiligen (with a letter to Wenceslaus Link, Sept. 12, 1530), in [[Johann Georg Walch|Walch]], XXI. 310 sqq., and the Erl. Frkf. ed., vol. LXV. 102–123.]
* Bluhm, Heinz. ''Martin Luther: Creative Translator''. St. Louis: Concordia Publishing House, 1965.
* Brecht, Martin. ''Martin Luther''. 3 Volumes. James L. Schaaf, trans. Philadelphia: Fortress Press, 1985–1993. ISBN 0-8006-2813-6, ISBN 0-8006-2814-4, ISBN 0-8006-2815-2.
* Dickens, A.G. The German Nation and Martin Luther. New York: Harper and Row Publishers, 1974
* Edwards, Mark Luther and the False Brethren Stanford: Stanford University Press, 1975
* Gerrish, B.A. Reformers in Profile. Philadelphia: Fortpress Press, 1967
* Green, V.H.H. Luther and the Reformation. London: B.T. Batsford Ltd, 1964
* Grisar, Hartmann. Luther: Volume I. London: Luigi Cappadelta, 1914
* Lindberg, Carter. The European Reformation. Oxford: Blackwell Publishing, 1996
* Reu, [John] M[ichael]. ''Luther and the Scriptures''. Columbus, Ohio: The Wartburg Press, 1944. [Reprint: St. Louis: Concordia Publishing House, 1980].
* Reu, [John] M[ichael]. ''Luther's German Bible: An Historical Presentation Together with a Collection of Sources''. Columbus, Ohio: The Lutheran Book Concern, 1934. [Reprint: St. Louis: Concordia Publishing House, 1984].
* Ritter, Gerhard. Luther: His life and Work. New York: Harper and Row Publishers, 1963

==External links==
*[https://newchristianbiblestudy.org/bible/german-luther-1545/ Luther's Biblia Germanica 1545 Last Hand Edition]
*[http://www.bible-researcher.com/luther02.html Luther's Translation of the Bible in Philip Schaff's History of the Christian Church]

[[Category:1534 books]]
[[Category:Early printed Bibles]]
[[Category:Martin Luther]]
[[Category:Protestant Reformation]]
[[Category:German Bible translations]]
[[Category:Christian terms]]

{{Donate}}

Luther Bible

2022-01-16T07:28:27Z

KJV: /* External links */ updated Luther Bibel site - original site no longer exists

[[Image:Lutherbibel.jpg|thumb|300px|[[Martin Luther]]'s [[1534 AD|1534]] bible]]
The '''Luther Bible''' is a [[German language|German]] [[Bible translation]] by [[Martin Luther]], first printed with both testaments in [[1534 AD|1534]]. This translation is considered to be important to the evolution of the modern [[German language]].

"The task of translating the Bible which he thus assumed was to absorb him until the end of his life."[1] While he was sequestered in the [[Wartburg Castle]] ([[1521 AD|1521]]–[[1522 AD|1522]]) [[Martin Luther|Luther]] began to translate the [[New Testament]] into [[German language|German]] in order to make it more accessible to all the people of the "[[Holy Roman Empire]] of the German nation." He used [[Erasmus]]' second edition ([[1519 AD|1519]]) of the [[Greek]] [[New Testament]]—[[Erasmus]]' Greek text would come to be known as the ''[[Textus Receptus]]''. To help him in translating [[Martin Luther|Luther]] would make forays into the nearby towns and markets to listen to people speak. He wanted to ensure their comprehension by a translation closest to their contemporary language usage. It was published in September [[1522 AD|1522]], six months after he had returned to [[Wittenberg]]. In the opinion of the 19th century theologian and church historian [[Philip Schaff]],<blockquote>"The richest fruit of [[Martin Luther|Luther]]'s leisure in the Wartburg, and the most important and useful work of his whole life, is the translation of the [[New Testament]], by which he brought the teaching and example of Christ and the Apostles to the mind and heart of the Germans in life-like reproduction. It was a republication of the gospel. He made the Bible the people's book in church, school, and house." [2]</blockquote>

The translation of the entire [[Bible]] into [[German language|German]] was published in a six-part edition in 1534, a collaborative effort of [[Martin Luther|Luther]], [[Johannes Bugenhagen]], [[Justus Jonas]], [[Caspar Creuziger]], [[Philipp Melanchthon]], [[Matthäus Aurogallus]], and [[Georg Rörer]]. [[Martin Luther|Luther]] worked on refining the translation up to his death in [[1546 AD|1546]]: he had worked on the edition that was printed that year.

[[Martin Luther|Luther]] added the word "alone" (''allein'' in German) to [[Romans 3:28]] controversially so that it read: "thus, we hold, then, that man is justified without the works of the law to do, '''alone''' through faith"[3] The word "alone" does not appear in the original Greek [[Biblical manuscript|text]],[4] but [[Martin Luther|Luther]] defended his translation by maintaining that the adverb "alone" was required both by idiomatic German and the [[Paul the Apostle|apostle Paul's]] intended meaning. [5]

==View of canonicity==
Initially [[Martin Luther|Luther]] had a low view of the books of [[Book of Esther|Esther]], [[Epistle to the Hebrews|Hebrews]], [[Epistle of James|James]], [[Epistle of Jude|Jude]], and [[Book of Revelation|Revelation]]. He called the Epistle of James "an epistle of straw," finding little in it that pointed to Christ and His saving work. He also had harsh words for the book of Revelation, saying that he could "in no way detect that the Holy Spirit produced it."[6] [[Martin Luther|Luther]] did not, however, remove them from his editions of the Scriptures, but he placed them last in order. His views on some of these books changed in later years.

[[Martin Luther|Luther]] chose to place the [[Biblical apocrypha|Apocrypha]] between the Old and New Testaments. These books and addenda to [[Biblical canon|canonical]] books are found in the Greek [[Septuagint]] but not in the Hebrew [[Masoretic text]]. [[Martin Luther|Luther]] left the translating of them largely to [[Philipp Melanchthon]] and [[Justus Jonas]].[7] They were not listed in the table of contents of his 1523 Old Testament, and they were given the well-known title: "Apocrypha: These Books Are Not Held Equal to the Scriptures, but Are Useful and Good to Read" in the 1534 Bible.[8] See also [[Biblical canon]], [[Development of the Christian Biblical canon]], and [[Biblical Apocrypha]].

==Impact==

The Luther Bible was not the first [[German Bible translations|German translation]], but it was by far the most influential.

The Luther Bible by reason of its widespread circulation facilitated the emergence of the modern [[German language]] by standardizing it for the peoples of the [[Holy Roman Empire]], an empire extending throughout and well beyond present day Germany . It is considered a landmark in [[German literature]], with [[Martin Luther|Luther]]'s vernacular style often praised by modern German sources for its forceful vigor (''"kraftvolles Deutsch"'')[9][10][11][12][13][14][15][16][17] that he chose to translate the Scripture.

[[Martin Luther|Luther]]’s significance was largely due to his influence on the emergence of the German language and nationalism. This importance stemmed predominantly from his translation of the Bible into the vernacular, which was potentially as revolutionary as canon law and the burning of the papal bull.[18] [[Martin Luther|Luther]]’s goal was to equip every Christian in Germany with the ability to hear the Word. Thus, by [[1534 AD|1534]] he completed his translation of the old and new testaments from Hebrew and Greek into the vernacular, one of the most significant acts of the Reformation.[19] Although [[Martin Luther|Luther]] was not the first to attempt this translation, his was superior to all its predecessors. Previous translations contained poor German and were that of Vulgate, (translations of translations) rather than a direct translation to German text.[18] [[Martin Luther|Luther]] sought to get as close to the original text as possible but at the same time, his translation was guided by how people spoke in the home, on the street and in the marketplace.[20] [[Martin Luther|Luther]] combined his faithfulness to the language spoken by the common people to produce a work which the common man could relate to.[21] This aspect of [[Martin Luther|Luther]]’s creation led German writers such as Goethe and Nietzsche to thoroughly praise [[Martin Luther|Luther]]’s Bible.[22] The fact that the new Bible was printed in the vernacular allowed it to spread rapidly as it could be read by all. Hans Lufft, a renowned Bible printer in Wittenberg printed over one hundred thousand copies between 1534 and 1574 which went on to be read by millions.[23] [[Martin Luther|Luther]]’s Bible was virtually present in every German Protestant’s home, and there can be no doubts regarding the vast biblical knowledge attained by the German common masses.[24] As a testament to the vast influence of [[Martin Luther|Luther]]’s Bible, he even had large print Bibles made for those who had failing eyesight.[25] German humanist [[Johann Cochlaeus]] complained that

<blockquote>[[Martin Luther|Luther]]'s New Testament was so much multiplied and spread by printers that even tailors and shoemakers, yea, even women and ignorant persons who had accepted this new Lutheran gospel, and could read a little German, studied it with the greatest avidity as the fountain of all truth. Some committed it to memory, and carried it about in their bosom. In a few months such people deemed themselves so learned that they were not ashamed to dispute about faith and the gospel not only with Catholic laymen, but even with priests and monks and doctors of divinity."[25]</blockquote>

The spread of [[Martin Luther|Luther]]'s Bible had implications for the [[German]] language. The German language had been divided into many dialects, and different German statesmen could barely understand each other. This led [[Martin Luther|Luther]] to conclude that “I have so far read no book or letter in which the German language is properly handled. Nobody seems to care sufficiently for it; and every preacher thinks he has a right to change it at pleasure and to invent new terms."[26] Scholars preferred to write in Latin. [[Martin Luther|Luther]] popularized the Saxon dialect and adapted it to theology and religion, subsequently making it the common literary language used in books. He enriched the vocabulary with that of German poets and chroniclers.[26] For this accomplishment, a contemporary of [[Martin Luther|Luther]]'s, [[Erasmus Albertus]], labeled him the German Cicero as he not only reformed religion, but the German language. [[Martin Luther|Luther]]’s Bible has been hailed as the first German classic, comparable to the [[King James version]] of the Bible which became the first English classic. German Protestant writers and poets such as Klopstock, Herder and Lessing owe stylistic qualities to [[Martin Luther|Luther]]’s Bible.[27] Ultimately, [[Martin Luther|Luther]] adapted the words to fit the capacity of the German public and thus, due to the pervasiveness of his Bible, he created and spread the modern German language.[28]

[[Martin Luther|Luther]]'s Bible also had a role in the creation of German nationalism. Because it penetrated every Protestant home in Germany, his sayings and translation became part of the German national heritage.[29] [[Martin Luther|Luther]]'s program of Biblical exposure extended into every sphere of daily life and work, illuminating moral considerations to Germans. This exposure gradually became infused into the blood of the whole nation and occupied a permanent space in German history.[30] The popularity and influence of [[Martin Luther|Luther]]’s translation gave him the confidence to act as a spokesperson of the nation and thus the leader of the anti-Roman movement in Germany.[31] In light of this, it also allowed him to become a prophet of the new German nationalism[32] and helped to determine the spirit of a new epoch in German history.[33]

In a sense, [[Martin Luther|Luther]]’s Bible also empowered and liberated all Protestants who had access to it. Immediately, [[Martin Luther|Luther]]’s translation was a public affirmation of reform and subsequently deprived the elite and priestly class of their exclusive control over words, as well as the word of God.[18] Through his translation, [[Martin Luther|Luther]] strove to make it easier for the "simple people" to understand what he was teaching. In the major controversies amongst evangelicals at the time, most evangelicals did not understand the reasons for disagreement, let alone the commoners. Thus, Luther saw it as necessary to help those who were confused see that the disagreement between himself and the Catholic Church was real and had significance. His translation was made in order to allow the common man and woman to become aware of the issues at hand and develop an informed opinion.[34] The common individual was thus given the right to have a mind, spirit and opinion, who existed not as economic functionaries but as subjects to complex and conflicting aspirations and motives. In this sense, Luther’s Bible acted as a force towards the liberation of the German people. Luther’s social teachings and ideologies throughout the Bible undoubtedly had a role in the slow emancipation of European society from its long phase of clerical domination.[35] Luther gave men a new vision of the exaltation of the human self.[36] Luther’s Bible thus had broken the unchallenged domination of the Catholic Church, effectively splintering its unity. He had claimed the scriptures as the sole authority, and through his translation, every individual was able to abide by its authority, thus nullifying their need for a pope. As Bishop Fisher put it, Luther’s Bible had “stirred a mighty storm and tempest in the church” empowering the no longer clerically dominated public.[37]

Although not as significant as German linguistics, Luther’s Bible also had a large impression on educational reform throughout Germany. Luther’s goal of a readable and accurate translation of the Bible became a stimulus towards universal education. This stemmed from the notion that everyone should be able to read in order to understand the Bible.[18] Luther felt that man had fallen from grace and was ruled by his own selfishness, but ultimately had not lost his moral consciousness. In Luther's eyes all men were sinners and needed to be educated. Thus his Bible was a means of establishing a form of law, order and moral teachings which everyone could abide by as that they could all read and understand his Bible. This education subsequently allowed Luther to find a State Church and educate his followers into a law-abiding community.[38] Overall, the Protestant states of Germany were educational states which encouraged the spirit of teaching which was ultimately fueled by Luther’s Bible.

Finally, Luther’s Bible also had international significance in the spread of Protestantism. Luther’s translation influenced the English translations by [[William Tyndale]] and [[Myles Coverdale]] who in turn inspired many other translations of the Bible such as the [[Bishops' Bible]] of 1568, the [[Douay–Rheims Bible]] of [[1582 AD|1582]]–[[1609 AD|1609]], and the [[Authorized King James Version|King James Version]] of 1611.[22] Luther’s work also inspired translations as far reaching as Scandinavia and the Netherlands. In a metaphor, it was Luther who broke the walls of translation and once such walls had fallen, the way was open to all, including some who were quite opposed to Luther’s belief.[39] Luther’s Bible spread its influence for the remolding of Western culture in all the great ferment of the sixteenth century. The worldwide implications of the translation far surpassed the expectations of even Luther himself.[40]

==Memorable verses==
Attributes that make Luther's translation of the Bible certainly characteristic are, on the one hand, a poetic, embellishing style, and on the other hand, his connection and closeness to the German people and their language.

[[Image:NTLutherBible1769.jpg|right|150px|New Testament titlepage from a Luther Bible printed in 1769]]

{| cellspacing="0"
|These passages are exemplary:

{| cellpadding="4" cellspacing="0" border="1"
| '''Verse'''
| '''Luther Bible'''
| '''English Translation (literal)'''
| '''English Meaning'''
| '''Notes'''
|-
| '''[[Genesis 2:23]]'''
| "[...] Man wird sie Männin heißen, darum daß sie vom Manne genommen ist."
| "One will call her she-man, therefore that she was taken out of the man."
| "[...] She shall be called Woman, because she was taken out of Man."
| Here Luther tried to preserve the resemblance of Hebrew ''ish'' (man) and ''ishah'' (woman) by adding the female German suffix -in to the masculine word ''Mann'', because the correct word (at that time), ''Weib'', does not resemble it. (As neither does the modern ''Frau''.) As like as adding she- to man in English, adding -in to Mann in German is to be considered grammatically awkward.
|-
| '''[[Matthew 12:34]]'''
| "[...] Wes das Herz voll ist, des geht der Mund über."
| "Of what the heart is full, of that the mouth overflows."
| "[...] For out of the abundance of the heart the mouth speaks."
| Luther used this as an example of how he would translate something for the people to understand it correctly.
|-
| '''[[John 11:35]]'''
| "Und Jesus gingen die Augen über."
| "And Jesus' eyes overflowed."
| "[[Jesus wept]]."
| Poetic.
|-
| '''[[John 19:5]]'''
| "[...] Sehet, welch ein Mensch!"
| "Behold what a man (this is)!"
| "[...] Behold the man!"
| Luther emphasizes Jesus' glory despite this ignoble situation, though it is to be considered an incorrect translation. See also: [[Ecce Homo]].
|-
|}
|}

==See Also==
* [[Martin Luther]]
* [[German Bible translations]]
* [[Textus Receptus]]

==Notes==

* 1. Martin Brecht, Martin Luther: Shaping and Defining the Reformation, 1521-1532, Minneapolis: Fortress, p. 46
* 2. History of the Christian Church, 8 vols., (New York: Charles Scribner's Sons, 1910), 7:xxx.[1]
* 3. The [[1522 AD|1522]] "Testament" reads at [[Romans 3:28]]: "So halten wyrs nu, das der mensch gerechtfertiget werde, on zu thun der werck des gesetzs, alleyn durch den glawben" (emphasis added to the German word for "all." [2]
* 4. The Greek text reads: λογιζόμεθα γάρ δικαιоῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου ("for we reckon a man to be justified by faith without deeds of law")[3]
* 5. Martin Luther, On Translating: An Open Letter (1530), Luther's Works, 55 vols., (St. Louis and Philadelphia: Concordia Publishing House and Fortress Press), 35:187–189, 195; cf. also Heinz Bluhm, Martin Luther Creative Translator, (St. Louis: Concordia Publishing House, 1965), 125–137.
* 6.^ Wisconsin Evangelical Lutheran Synod. Martin Luther. Q&A
* 7.^ Martin Brecht, Martin Luther, James L. Schaaf, trans., 3 vols., (Minneapolis: Fortress Press, 1985-1993), 3:98.
* 8.^ ibid.
* 9. Schreiber, Mathias (2006). Deutsch for sale, Der Spiegel, no. 40, October 2, [[2006 AD|2006]] ("So schuf er eine Hochsprache aus Volkssprache, sächsischem Kanzleideutsch (aus der Gegend von Meißen), Predigt und Alltagsrede, eine in sich widersprüchliche, aber bildhafte und kraftvolle Mischung, an der die deutschsprachige Literatur im Grunde bis heute Maß nimmt.")
* 10.^ Köppelmann, K. (2006) . Zwischen Barock und Romantik: Mendelssohns kirchliche Kompositionen für Chor ("Between Baroque and Romanticism: Mendelssohn's ecclesiastic choir compositions"), Mendelssohn-Programm 2006, p. 3 ("Martin Luthers kraftvolle deutsche Texte werden durch Mendelssohns Musik mit emotionalen Qualitäten versehen, die über die Zeit des Bachschen Vorbildes weit hinaus reicht und das persönlich empfindende romantische Selbst stark in den Vordergrund rückt.")
* 11. Werth, Jürgen. Die Lutherbibel ("The Luther Bible"), in Michaelsbote: Gemeindebrief der Evangelischen Michaeliskirchengemeinde ("St. Michael's Messenger: Parish newsletter of the Protestant Community of St. Michael's Church"), no. 2, May/June/July, 2007, p. 4. ("Gottes Worte für die Welt. Kaum einer hat diese Worte so kraftvoll in die deutsche Sprache übersetzt wie Martin Luther.")
* 12.^ Lehmann, Klaus-Dieter (2009). Rede von Klaus-Dieter Lehmann zur Ausstellungseröffnung von "die Sprache Deutsch" ("Speech held by Klaus-Dieter Lehmann upon the opening of the exposition 'The German language'"), Goethe-Institut ("Und so schuf der Reformator eine Sprache, indem er, wie er selbst sagt, 'dem Volk auf's Maul schaut', kraftvoll, bildhaft und Stil prägend wie kein anderes Dokument der deutschen Literatur.")
* 13. Weigelt, Silvia (2009). Das Griechlein und der Wagenlenker - Das kommende Jahr steht ganz im Zeichen Philip Melanchtons ("The Greek writer and the charioteer: 2010 to be the official Philipp Melanchthon year"), mitteldeutsche-kirchenzeitungen.de, online portal of the two print church magazines Der Sonntag and Glaube und Heimat ("Wenn auch die kraftvolle und bilderreiche Sprache des Bibeltextes zu Recht als Luthers Verdienst gilt, so kommt Melanchthon ein gewichtiger Anteil am richtigen sprachlichen Verständnis des griechischen Urtextes und an der sachlichen Genauigkeit der Übersetzung zu.")
* 14. Hulme, David (2004). Die Bibel - ein multilinguales Meisterwerk ("The Bible: A multi-lingual masterpiece"), visionjournal.de, no. 2, 2006, the German version of the spiritual magazine Vision: Insights and New Horizons published by Church of God, an International Community available in English at www.vision.org ("Luthers Bibelübersetzung mit ihrer kraftvollen, aus ostmitteldeutschen und ostoberdeutschen Elementen gebildeten Ausgleichssprache hatte auf die Entwicklung der neuhochdeutschen Sprache großen Einfluss.")
* 15. Salzmann, Betram; Schäfer, Rolf (2009). Bibelübersetzungen, christliche deutsche ("Bible translations, Christian and German"), www.wibilex.de: Das wissenschaftliche Bibellexikom im Internet ("die Orientierung an der mündlichen Volkssprache, die zu besonders kräftigen und bildhaften Formulierungen führt")
* 16. Schmitsdorf, Joachim (2007). Deutsche Bibelübersetzungen: Ein Überblick ("German Bible translations: An overview") ("Kraftvolle, melodische Sprache, die gut zum Auswendiglernen geeignet, aber auch oft schwer verständlich und altertümelnd ist")
* 17. Lutherdeutsch ("Luther's German") ("Luther’s Sprache ist saft- und kraftvoll.")
* 18. Carter Lindberg, The European Reformation (Oxford: Blackwell Publishing, 1996), 91
* 19. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 206
* 20. ibid, 91
* 21. Mark Antliff, The Legacy of Martin Luther (Ottawa, McGill University Press, 1983), 11
* 22. Carter Lindberg, The European Reformation (Oxford: Blackwell Publishing, 1996), 92
* 23. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 5
* 24. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 134
* 25. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 6
* 26. Ibid, 12
* 27. Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 13
* 28. Ibid, 13
* 29. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 216
* 30. Idib, 216
* 31. Hartmann Grisar, Luther: Volume I (London: Luigi Cappadelta, 1914), 402
* 32. V.H.H Green. Luther and the Reformation (London: B.T. Batsford Ltd, 1964), 193
* 33. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 213
* 34. Mark Edwards, Luther and the False Brethren (Stanford: Stanford University Press, 1975), 193
* 35. A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 226
* 36. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 210
* 37. V.H.H Green. Luther and the Reformation (London: B.T. Batsford Ltd, 1964), 10
* 38. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 241
* 39. B.A. Gerrish, Reformers in Profile (Philadelphia: Fortpress Press, 1967), 112
* 40. Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 212

==References==
* Antliff, Mark. The Legacy of Martin Luther. Ottawa, McGill University Press, 1983
* Atkinson, James. Martin Luther and the Birth of Protestantism. Middlesex: Penguin Books, 1968
* Bindseil, H.E. and Niemeyer, H.A. ''Dr. Martin Luther's Bibelübersetzung nach der letzten Original-Ausgabe, kritisch bearbeitet''. 7 vols. Halle, 1845–55. [The N. T. in vols. 6 and 7. A critical reprint of the last edition of Luther (1545). Niemeyer died after the publication of the first volume. Comp. the Probebibel (the revised Luther-Version), Halle, 1883. Luther's Sendbrief vom Dolmetschen und Fürbitte der Heiligen (with a letter to Wenceslaus Link, Sept. 12, 1530), in [[Johann Georg Walch|Walch]], XXI. 310 sqq., and the Erl. Frkf. ed., vol. LXV. 102–123.]
* Bluhm, Heinz. ''Martin Luther: Creative Translator''. St. Louis: Concordia Publishing House, 1965.
* Brecht, Martin. ''Martin Luther''. 3 Volumes. James L. Schaaf, trans. Philadelphia: Fortress Press, 1985–1993. ISBN 0-8006-2813-6, ISBN 0-8006-2814-4, ISBN 0-8006-2815-2.
* Dickens, A.G. The German Nation and Martin Luther. New York: Harper and Row Publishers, 1974
* Edwards, Mark Luther and the False Brethren Stanford: Stanford University Press, 1975
* Gerrish, B.A. Reformers in Profile. Philadelphia: Fortpress Press, 1967
* Green, V.H.H. Luther and the Reformation. London: B.T. Batsford Ltd, 1964
* Grisar, Hartmann. Luther: Volume I. London: Luigi Cappadelta, 1914
* Lindberg, Carter. The European Reformation. Oxford: Blackwell Publishing, 1996
* Reu, [John] M[ichael]. ''Luther and the Scriptures''. Columbus, Ohio: The Wartburg Press, 1944. [Reprint: St. Louis: Concordia Publishing House, 1980].
* Reu, [John] M[ichael]. ''Luther's German Bible: An Historical Presentation Together with a Collection of Sources''. Columbus, Ohio: The Lutheran Book Concern, 1934. [Reprint: St. Louis: Concordia Publishing House, 1984].
* Ritter, Gerhard. Luther: His life and Work. New York: Harper and Row Publishers, 1963

==External links==
*[http://web.mac.com/onlinebible/Bible/GER1545/GER1545.html German Biblia 1545 Edition PDF's]
*[https://newchristianbiblestudy.org/bible/german-luther-1545/ Luther's Biblia Germanica 1545 Last Hand Edition]
*[http://www.bible-researcher.com/luther02.html Luther's Translation of the Bible in Philip Schaff's History of the Christian Church]

[[Category:1534 books]]
[[Category:Early printed Bibles]]
[[Category:Martin Luther]]
[[Category:Protestant Reformation]]
[[Category:German Bible translations]]
[[Category:Christian terms]]

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Martin Luther

2022-01-16T07:24:16Z

KJV: /* External Links */ updated Luther Bibel site - original site no longer exists

'''Martin Luther''' (November 10, [[1483 AD|1483]] February 18, [[1546 AD|1546]]) was a [[Germany|German]] [[monk]], theologian, university professor, whose ideas influenced the [[Protestant Reformation]] and changed the course of [[Western culture|Western civilization]].

His [[German Bible translations|translation of the Bible]] into the [[vernacular]] of the people made the Scriptures more accessible to them, and had a tremendous political impact on the church and on German culture. It furthered the development of a standard version of the [[German language]], added several principles to the art of translation and influenced the translation of the English [[King James Bible]] His [[hymn]]s inspired the development of congregational singing within Christianity. His marriage to [[Katharina von Bora]] set a model for the practice of [[clerical marriage]] within Protestantism.

==Luther's translation of the Bible==

Luther translated the [[Bible]] from Greek into German to make it more accessible to ordinary people, a task he began alone in [[1521 AD|1521]] during his stay in the [[Wartburg]] castle. He was not the first translator of it into German, but he was by far the greatest.

His translation of The New Testament was published in September [[1522 AD|1522]] and, in collaboration with [[Johannes Bugenhagen]], [[Justus Jonas]], [[Caspar Creuziger]], [[Philipp Melanchthon]], [[Matthäus Aurogallus]], and [[George Rörer]], the Old and New Testaments together in [[1534 AD|1534]]. He worked on refining the translation for the rest of his life.

The [[Luther Bible]] contributed to the emergence of the modern German language and is regarded as a landmark in [[German literature]]. The [[1534 AD|1534]] edition was influential on [[William Tyndale]]'s translation, a precursor of the [[King James Bible]].

==See Also==
[[Luther Bible]]

==External Links==
* [https://newchristianbiblestudy.org/bible/german-luther-1545/ Luther's Biblia 1545 Original-Text]

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Scriptures Containing Army

2022-01-16T07:07:12Z

KJV: Template:Donate

==Genesis==

[[Genesis 26:26]] Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his '''army'''.

==Exodus==

[[Exodus 14:9]] But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his '''army''', and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.

==Deuteronomy==

[[Deuteronomy 11:4]] And what he did unto the '''army''' of Egypt, unto their horses, and to their chariots; how he made the water of the Red sea to overflow them as they pursued after you, and how the LORD hath destroyed them unto this day;

==Judges==

[[Judges 4:7]] And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’s '''army''', with his chariots and his multitude; and I will deliver him into thine hand.

[[Judges 8:6]] And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine '''army'''?

[[Judges 9:29]] And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine '''army''', and come out.

==1 Samuel==

[[1 Samuel 4:2]] And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the '''army''' in the field about four thousand men.

[[1 Samuel 4:12]] And there ran a man of Benjamin out of the '''army''', and came to Shiloh the same day with his clothes rent, and with earth upon his head.

[[1 Samuel 4:16]] And the man said unto Eli, I am he that came out of the '''army''', and I fled to day out of the '''army'''. And he said, What is there done, my son?

[[1 Samuel 17:21]] For Israel and the Philistines had put the battle in array, '''army''' against '''army'''.

[[1 Samuel 17:22]] And David left his carriage in the hand of the keeper of the carriage, and ran into the '''army''', and came and saluted his brethren.

[[1 Samuel 17:48]] And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the '''army''' to meet the Philistine.

==1 Kings==

[[1 Kings 20:19]] So these young men of the princes of the provinces came out of the city, and the '''army''' which followed them.

[[1 Kings 20:25]] And number thee an '''army''', like the '''army''' that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so.

==2 Kings==

[[2 Kings 25:5]] And the '''army''' of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his '''army''' were scattered from him.

[[2 Kings 25:10]] And all the '''army''' of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about.

==1 Chronicles==

[[1 Chronicles 20:1]] And it came to pass, that after the year was expired, at the time that kings go out to battle, Joab led forth the power of the '''army''', and wasted the country of the children of Ammon, and came and besieged Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and destroyed it.

[[1 Chronicles 27:34]] And after Ahithophel was Jehoiada the son of Benaiah, and Abiathar: and the general of the king’s '''army''' was Joab.

==2 Chronicles==

[[2 Chronicles 13:3]] And Abijah set the battle in array with an '''army''' of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, being mighty men of valour.

[[2 Chronicles 14:8]] And Asa had an '''army''' of men that bare targets and spears, out of Judah three hundred thousand; and out of Benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these were mighty men of valour.

[[2 Chronicles 20:21]] And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the '''army''', and to say, Praise the LORD; for his mercy endureth for ever.

[[2 Chronicles 24:24]] For the '''army''' of the Syrians came with a small company of men, and the LORD delivered a very great host into their hand, because they had forsaken the LORD God of their fathers. So they executed judgment against Joash.

[[2 Chronicles 25:7]] But there came a man of God to him, saying, O king, let not the '''army''' of Israel go with thee; for the LORD is not with Israel, to wit, with all the children of Ephraim.

[[2 Chronicles 25:9]] And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the '''army''' of Israel? And the man of God answered, The LORD is able to give thee much more than this.

[[2 Chronicles 25:10]] Then Amaziah separated them, to wit, the '''army''' that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in great anger.

[[2 Chronicles 25:13]] But the soldiers of the '''army''' which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Bethhoron, and smote three thousand of them, and took much spoil.

[[2 Chronicles 26:13]] And under their hand was an '''army''', three hundred thousand and seven thousand and five hundred, that made war with mighty power, to help the king against the enemy.

==Nehemiah==

[[Nehemiah 2:9]] Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent captains of the '''army''' and horsemen with me.

[[Nehemiah 4:2]] And he spake before his brethren and the '''army''' of Samaria, and said, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?

==Job==

[[Job 29:25]] I chose out their way, and sat chief, and dwelt as a king in the '''army''', as one that comforteth the mourners.

==Song of Solomon==

[[Song of Solomon 6:4]] Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an '''army''' with banners.

[[Song of Solomon 6:10]] Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an '''army''' with banners?

==Isaiah==

[[Isaiah 36:2]] And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great '''army'''. And he stood by the conduit of the upper pool in the highway of the fuller’s field.

[[Isaiah 43:17]] Which bringeth forth the chariot and horse, the '''army''' and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow.

==Jeremiah==

[[Jeremiah 32:2]] For then the king of Babylon’s '''army''' besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah’s house.

[[Jeremiah 34:1]] The word which came unto Jeremiah from the LORD, when Nebuchadnezzar king of Babylon, and all his '''army''', and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof, saying,

[[Jeremiah 34:7]] When the king of Babylon’s '''army''' fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah: for these defenced cities remained of the cities of Judah.

[[Jeremiah 34:21]] And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon’s '''army''', which are gone up from you.

[[Jeremiah 35:11]] But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the '''army''' of the Chaldeans, and for fear of the '''army''' of the Syrians: so we dwell at Jerusalem.

[[Jeremiah 37:5]] Then Pharaoh’s '''army''' was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem.

[[Jeremiah 37:7]] Thus saith the LORD, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh’s '''army''', which is come forth to help you, shall return to Egypt into their own land.

[[Jeremiah 37:10]] For though ye had smitten the whole '''army''' of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.

[[Jeremiah 37:11]] And it came to pass, that when the '''army''' of the Chaldeans was broken up from Jerusalem for fear of Pharaoh’s '''army''',

[[Jeremiah 38:3]] Thus saith the LORD, This city shall surely be given into the hand of the king of Babylon’s '''army''', which shall take it.

[[Jeremiah 39:1]] In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his '''army''' against Jerusalem, and they besieged it.

[[Jeremiah 39:5]] But the Chaldeans’ '''army''' pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, where he gave judgment upon him.

[[Jeremiah 46:2]] Against Egypt, against the '''army''' of Pharaohnecho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah.

[[Jeremiah 46:22]] The voice thereof shall go like a serpent; for they shall march with an '''army''', and come against her with axes, as hewers of wood.

[[Jeremiah 52:4]] And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadrezzar king of Babylon came, he and all his '''army''', against Jerusalem, and pitched against it, and built forts against it round about.

[[Jeremiah 52:8]] But the '''army''' of the Chaldeans pursued after the king, and overtook Zedekiah in the plains of Jericho; and all his '''army''' was scattered from him.

[[Jeremiah 52:14]] And all the '''army''' of the Chaldeans, that were with the captain of the guard, brake down all the walls of Jerusalem round about.

==Ezekiel==

[[Ezekiel 17:17]] Neither shall Pharaoh with his mighty '''army''' and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

[[Ezekiel 27:10]] They of Persia and of Lud and of Phut were in thine '''army''', thy men of war: they hanged the shield and helmet in thee; they set forth thy comeliness.

[[Ezekiel 27:11]] The men of Arvad with thine '''army''' were upon thy walls round about, and the Gammadims were in thy towers: they hanged their shields upon thy walls round about; they have made thy beauty perfect.

[[Ezekiel 29:18]] Son of man, Nebuchadrezzar king of Babylon caused his '''army''' to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his '''army''', for Tyrus, for the service that he had served against it:

[[Ezekiel 29:19]] Therefore thus saith the Lord GOD; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his '''army'''.

[[Ezekiel 32:31]] Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his '''army''' slain by the sword, saith the Lord GOD.

[[Ezekiel 37:10]] So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great '''army'''.

[[Ezekiel 38:4]] And I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thine '''army''', horses and horsemen, all of them clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords:

[[Ezekiel 38:15]] And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty '''army''':

==Daniel==

[[Daniel 3:20]] And he commanded the most mighty men that were in his '''army''' to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace.

[[Daniel 4:35]] And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the '''army''' of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

[[Daniel 11:7]] But out of a branch of her roots shall one stand up in his estate, which shall come with an '''army''', and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:

[[Daniel 11:13]] For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great '''army''' and with much riches.

[[Daniel 11:25]] And he shall stir up his power and his courage against the king of the south with a great '''army'''; and the king of the south shall be stirred up to battle with a very great and mighty '''army'''; but he shall not stand: for they shall forecast devices against him.

[[Daniel 11:26]] Yea, they that feed of the portion of his meat shall destroy him, and his '''army''' shall overflow: and many shall fall down slain.

==Joel==

[[Joel 2:11]] And the LORD shall utter his voice before his '''army''': for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?

[[Joel 2:20]] But I will remove far off from you the northern '''army''', and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.

[[Joel 2:25]] And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great '''army''' which I sent among you.

==Zechariah==

[[Zechariah 9:8]] And I will encamp about mine house because of the '''army''', because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.

==Acts==

[[Acts 23:27]] This man was taken of the Jews, and should have been killed of them: then came I with an '''army''', and rescued him, having understood that he was a Roman.

==Revelation==

[[Revelation 9:16]] And the number of the '''army''' of the horsemen were two hundred thousand thousand: and I heard the number of them.

[[Revelation 19:19]] And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his '''army'''.

==See Also==

[[Army]]

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Romans 16 Bishops' Bible 1568

2022-01-16T06:46:11Z

KJV: formatting and Template:Donate

Rom 16:1 I commende vnto you Phebe our sister, whiche is a minister of the Church of Cenchrea,

Rom 16:2 That ye receaue her in the Lorde, as it becommeth saintes, and that ye assist her in whatsoeuer busynesse she hath nede of you: For she hath suckoured many, and my selfe also.

Rom 16:3 Greete Priscilla and Aquila my helpers in Christe Iesu:

Rom 16:4 (Which haue for my lyfe layde downe their owne neckes: Unto whom, not onlye I geue thankes, but also all the Churches of the gentiles)

Rom 16:5 Lykewyse [greete] the Churche that is in their house. Salute my welbeloued Epenetus, which is the first fruite of Achaia in Christe.

Rom 16:6 Greete Marie, which bestowed much labour on vs.

Rom 16:7 Salute Andronicus and Iunia my cosins, and prisoners with me also, which are wel taken among the Apostles, and were in Christe before me.

Rom 16:8 Greete Amplias my beloued in the Lorde.

Rom 16:9 Salute Urban our helper in Christe, and Stachys my beloued.

Rom 16:10 Salute Appelles approued in Christe, salute them whiche are of Aristobulus housholde.

Rom 16:11 Salute Herodion my kinsman, greete them that be of the housholde of Narcissus, which are in the Lorde.

Rom 16:12 Salute Tryphena, & Tryphosa, which labour in the Lorde. Salute the beloued Persis, which laboured much in the Lorde.

Rom 16:13 Salute Rufus chosen in the Lorde, and his mother and myne.

Rom 16:14 Greete Asyncritus, Phlegon, Herman, Patrobas, Mercurius, and the brethren which are with them.

Rom 16:15 Salute Philologus and Iulia, Nereus and his sister, and Olympas, and all the saintes which are with them.

Rom 16:16 Salute one an other with an holy kysse. The Churches of Christ salute you.

Rom 16:17 Nowe I beseche you brethren, marke them whiche cause deuision, & geue occasions of euyll, contrarie to the doctrine whiche ye haue learned, and auoyde them.

Rom 16:18 For they that are suche, serue not the Lorde Iesus Christe, but their owne belly, and with sweete and flatteryng wordes deceaue the heartes of the innocentes.

Rom 16:19 For your obedience is gone abrode vnto al men. I am glad therfore no doubt, of you: But yet I would haue you wise vnto that whiche is good, & simple concernyng euyll.

Rom 16:20 The God of peace shall treade Satan vnder your feete shortly. The grace of our Lorde Iesus Christe be with you.

Rom 16:21 Timotheus my workfelowe, and Lucius, and Iason, & Sosipater my kinsemen, salute you.

Rom 16:22 I Tertius, whiche wrote this epistle, salute you in the Lorde.

Rom 16:23 Gaius myne hoast, and of the whole Churche, saluteth you. Erastus the chamberlaine of the citie saluteth you, and Quartus a brother.

Rom 16:24 The grace of our Lorde Iesus Christ be with you all. Amen.

Rom 16:25 To hym that is of power to stablisshe you, according to my Gospell, and preachyng of Iesus Christe, by reuealyng of the misterie whiche was kept secrete sence the worlde began,

Rom 16:26 But nowe is opened, and by the scriptures of the prophetes, at the comaundement of the euerlastyng God, to the obedience of fayth, among all nations publisshed:

Rom 16:27 To [the same] God, wyse only, be glorie, through Iesus Christe, for euer. Amen.

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Romans 15 Bishops' Bible 1568

2022-01-16T06:44:28Z

KJV: formatting and Template:Donate

Rom 15:1 We whiche are stronge, ought to beare ye fraylnes of the weake, & not to stande in our owne conceiptes.

Rom 15:2 Let euery man please his neygbour, in that that is good to edifiyng.

Rom 15:3 For Christe pleased not him selfe. But as it is written: The rebukes of them which rebuked thee, fell on me.

Rom 15:4 For whatsoeuer thynges haue ben written afore time, were written for our learnyng, that we through pacience and comfort of ye scriptures might haue hope.

Rom 15:5 The God of pacience and consolation, graunt you to be lyke mynded one towardes another, after the ensample of Christe Iesu:

Rom 15:6 That ye all agreeyng together, may with one mouth prayse God, and the father of our Lorde Iesus Christe.

Rom 15:7 Wherfore, receaue ye one another, as Christe receaued vs, to ye prayse of God.

Rom 15:8 And I say, that Iesus Christe was a minister of the circumcisio for the trueth of God, to confirme the promise [made] vnto the fathers:

Rom 15:9 And that the gentiles myght prayse God for his mercie, as it is written: For this cause I wyll praise thee among the gentiles, and syng vnto thy name.

Rom 15:10 And againe he saith: Reioyce ye gentiles with his people.

Rom 15:11 And againe: praise the Lord al ye gentiles, & laude him al ye people together.

Rom 15:12 And againe Esaias saith: There shalbe the roote of Iesse, and he that shall rise to raigne ouer the gentiles, in hym shall the gentiles trust.

Rom 15:13 The God of hope, fyll you with al ioy and peace in beleuyng, that ye may be riche in hope, through the power of the holy ghost.

Rom 15:14 I my selfe am perswaded of you my brethre, that ye also are full of goodnes, and fylled with all knowledge, able also to exhort one another.

Rom 15:15 Neuerthelesse brethren, I haue somewhat more boldly written vnto you, to put you in remembraunce, through the grace that is geuen me of God,

Rom 15:16 That I should be the minister of Iesus Christe, to the gentiles, and shoulde minister the Gospell of God, that the offeryng of the gentiles might be acceptable, and sanctified by the holy ghost.

Rom 15:17 I haue therefore whereof I may reioyce through Christ Iesus, in those thynges which parteyne to God.

Rom 15:18 For I dare not speake of any of those thinges which Christ hath not wrought by me, to make the gentiles obedient with worde and deede,

Rom 15:19 In myghtie signes and wonders, by the power of the spirite of God: so that from Hierusalem, & the coastes rounde about, vnto Illyricum, I haue fullye preached the Gospell of Christe.

Rom 15:20 So haue I enforced my selfe to preach the Gospell, not where Christe was named, lest I shoulde haue buylt vpon an other mans foundation.

Rom 15:21 But as it is written: To whom he was not spoken of, they shall see: and they that hearde not, shall vnderstande.

Rom 15:22 For this cause I haue ben oft let, that I coulde not come vnto you.

Rom 15:23 But nowe, seyng I haue no more to do in these countreys, and also haue ben desirous many yeres to come vnto you:

Rom 15:24 Whensoeuer I take my iourney into Spayne, I wyll come to you: For I trust to see you in my iourney, and to be brought on my waye thytherwarde by you, after that I be somewhat fylled with you.

Rom 15:25 But nowe go I vnto Hierusalem, to minister vnto the saintes.

Rom 15:26 For it hath pleased them of Macedonia & Achaia to make a certaine comon gatheryng for the poore saintes whiche are at Hierusalem.

Rom 15:27 It hath pleased them veryly, & their detters are they. For yf the gentiles be made partakers of their spirituall thynges, their duetie is to minister vnto the in carnall thynges.

Rom 15:28 When I haue perfourmed this, and haue sealed to the this fruite, I wyll come by you into Spayne.

Rom 15:29 And I am sure, that when I come vnto you, I shall come with aboundaunce of the blessyng of the Gospell of Christe.

Rom 15:30 I beseche you brethren for ye Lorde Iesus Christes sake, and for the loue of the spirite, that ye helpe me in my busynesse with your prayers to God for me:

Rom 15:31 That I may be delyuered from them which beleue not in Iurie, & that this my seruice which I haue at Hierusalem may be accepted of the saintes:

Rom 15:32 That I may come vnto you with ioy, by the wyll of God, and may with you be refresshed.

Rom 15:33 The God of peace be with you al. Ame.

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Romans 14 Bishops' Bible 1568

2022-01-16T06:42:31Z

KJV: formatting and Template:Donate

Rom 14:1 Hym that is weake in the fayth, receaue: not to iudgementes of disputyng.

Rom 14:2 One beleueth yt he may eate euery thyng: Another which is weake, eateth hearbes.

Rom 14:3 Let not hym that eateth, dispise hym that eateth not: And let not hym which eateth not, iudge hym that eateth. For God hath receaued hym.

Rom 14:4 What art thou that iudgest another mans seruaunt? To his owne maister he standeth or falleth: Yea, he shalbe holden vp. For god is able to make him stande.

Rom 14:5 This man putteth difference betwene day and day. Another man counteth all dayes alyke. Let euery man be fully perswaded in his owne mynde.

Rom 14:6 He that esteemeth the day, esteemeth it vnto ye Lorde: And he that esteemeth not the day to the Lorde, he doeth not esteeme it. He that eateth, eateth to the Lorde, for he geueth God thankes: And he that eateth not, eateth not to the Lorde, and geueth God thankes.

Rom 14:7 For none of vs lyueth to hym selfe, and no man dyeth to hym selfe.

Rom 14:8 For yf we lyue, we lyue vnto ye Lorde: And if we dye, we dye vnto the Lorde. Whether we lyue therfore, or dye, we are the Lordes.

Rom 14:9 For to this ende Christe both dyed and rose agayne and reuyued, that he myght be Lorde both of dead & quicke.

Rom 14:10 But why doest thou then iudge thy brother? Either, why doest thou despise thy brother? We shalbe all brought before the iudgement seate of Christe.

Rom 14:11 For it is written, I lyue, sayth the Lorde: and all knees shall bowe to me, & all tongues shall geue prayse to God.

Rom 14:12 So shal euery one of vs geue accompt of hym selfe to God.

Rom 14:13 Let vs not therfore iudge one another any more: But iudge this rather, that no man put a stumblyng blocke, or an occasion to fall, in his brothers way.

Rom 14:14 For I knowe, and am perswaded by the Lorde Iesus, that there is nothyng common of it selfe: but vnto hym that iudgeth it to be common, to hym is it common.

Rom 14:15 But yf thy brother be greeued with thy meat, nowe walkest thou not charitably. Destroy not hym with thy meat, for whom Christe dyed.

Rom 14:16 Let not your good be euyll spoken of.

Rom 14:17 For the kyngdome of God, is not meat and drinke: but righteousnesse, & peace, and ioy in the holy ghost.

Rom 14:18 For he that in these thynges serueth Christe, pleaseth God, and is comended of men.

Rom 14:19 Let vs therfore folowe those thynges which make for peace, & thynges wherwith one may edifie another.

Rom 14:20 Destroy not the worke of God for meates sake. All thinges are pure: but it is euyll for that man, which eateth with offence.

Rom 14:21 It is good neither to eate fleshe, neither to drinke wine, neither any thyng wherby thy brother stumbleth, either falleth, or is made weake.

Rom 14:22 Hast thou fayth? Haue it with thy selfe before God. Happy is he that condempneth not hym selfe in the thyng which he aloweth.

Rom 14:23 For he that maketh conscience, is damned yf he eate, because [he eateth] not of fayth: For whatsoeuer is not of fayth, is sinne.

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Romans 13 Bishops' Bible 1568

2022-01-16T06:41:11Z

KJV: formatting and Template:Donate

Rom 13:1 Let euery soule be subiect vnto the hyer powers: For there is no power but of god. The powers that be, are ordeyned of God.

Rom 13:2 Whosoeuer therfore resisteth the power, resisteth the ordinaunce of God: And they that resist, shall receaue to the selues dampnation.

Rom 13:3 For rulers are not fearefull to good workes, but to the euyll. Wylt thou not feare the power? Do well, and thou shalt haue prayse of the same.

Rom 13:4 For he is the minister of God for thy wealth. But yf thou do euyll, feare: For he beareth not the sworde in vayne, for he is the minister of God, reuenger of wrath on hym that doth euyll.

Rom 13:5 Wherfore, ye must needes be subiect, not only for feare of punishment: but also because of conscience.

Rom 13:6 And for this cause pay ye tribute. For they are Gods ministers, seruyng for the same purpose.

Rom 13:7 Geue to euery man therfore his dutie, tribute to whom tribute, custome to whom custome, feare to whom feare, honour to whom honour [belongeth.]

Rom 13:8 Owe nothyng to no man, but to loue one another: (For he that loueth another, hath fulfylled the lawe.

Rom 13:9 For this: Thou shalt not commit adultrie, thou shalt not kyll, thou shalt not steale, thou shalt not beare false witnesse, thou shalt not lust: and yf there be any other commaundement, it is comprehended in this saying: Namelye, Thou shalt loue thy neighbour as thy selfe.

Rom 13:10 Charitie worketh no yll to his neyghbour, therfore the fulfyllyng of the lawe is charitie.)

Rom 13:11 And chiefely consideryng the season, howe that it is tyme that we shoulde nowe awake out of slepe: For nowe is our saluation nearer, then when we beleued.

Rom 13:12 The nyght is passed, the day is come nye. Let vs therfore caste away the deedes of darknesse, & let vs put on the armour of lyght.

Rom 13:13 Let vs walke honestly as in the day, not in riotyng & dronkennesse, neither in chaumberyng & wantonnesse, neither in strife and enuying.

Rom 13:14 But put ye on ye Lorde Iesus Christe. And make not prouision for the fleshe, to the lustes [therof.]

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Romans 12 Bishops' Bible 1568

2022-01-16T06:40:05Z

KJV: formatting

Rom 12:1 I beseche you therfore brethren, by the mercifulnesse of God, that ye geue vp your bodyes a quicke sacrifice, holy, acceptable vnto God, [whiche is] your reasonable seruice:

Rom 12:2 And fasshion not your selues lyke vnto this worlde, but be ye chaunged in your shape, by ye renuing of your minde, that ye may proue what is the wyll of God, good, and acceptable, and perfect.

Rom 12:3 For I say, through the grace geuen vnto me, to euery man among you, that no man esteeme of hym selfe more then he ought to esteeme: but so esteeme [hym selfe] that he behaue hymselfe discretelye, accordyng as God hath dealt to euerye man the measure of fayth.

Rom 12:4 For as we haue many members in one body, and all members haue not one office:

Rom 12:5 So, we beyng many, are one body in Christe, and euery one members one of another.

Rom 12:6 Seyng that we haue dyuers giftes, accordyng to the grace that is geuen vnto vs, yf any man haue the gyft, either prophesie after the measure of fayth,

Rom 12:7 Either office in administration, or he that teacheth in teachyng:

Rom 12:8 Or he that exhorteth, in exhortyng, he that geueth in singlenesse, he that ruleth in diligence, he that is mercifull in chearefulnesse.

Rom 12:9 Loue without dissimulation, hatyng euyll, cleauyng to good.

Rom 12:10 Affectioned one to another with brotherly loue, in geuyng honour, go one before another.

Rom 12:11 Not lither in businesse, feruent in spirite, seruyng the Lorde,

Rom 12:12 Reioycyng in hope, pacient in trouble, instant in prayer,

Rom 12:13 Distributyng to ye necessitie of saintes, geuen to hospitalitie.

Rom 12:14 Blesse them which persecute you, blesse, and curse not.

Rom 12:15 Reioyce with them that do reioyce, and wepe with them that wepe.

Rom 12:16 Beyng of lyke affection one towardes another, beyng not hye mynded: but makyng your selues equall to them of the lower sort. Be not wise in your owne opinions,

Rom 12:17 Recompensyng to no man euyll for euyll. Prouydyng afore hande thynges honest, [not only before God, but also] in the syght of all men.

Rom 12:18 If it be possible, as much as lyeth in you, lyue peaceably with all men.

Rom 12:19 Dearely beloued, auenge not your selues, but rather geue place vnto wrath. For it is written: Uengeaunce is myne, I wyll repay sayth the Lorde.

Rom 12:20 Therfore, yf thyne enemie hunger, feede hym: yf he thyrst, geue him drinke. For in so doyng, thou shalt heape coales of fyre on his head.

Rom 12:21 Be not ouercome of euyll, but ouercome euyll with good.

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Romans 11 Bishops' Bible 1568

2022-01-16T06:37:49Z

KJV:

Rom 11:1 I say then, hath God cast away his people? God forbid. For I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin,

Rom 11:2 God hath not cast away his people which he knewe before. Wote ye not what the scripture sayth of Elias? howe he maketh intercession to God, agaynst Israel,

Rom 11:3 Saying: Lord, they haue kylled thy prophetes, and dygged downe thyne aulters: and I am left alone, and they seke my lyfe.

Rom 11:4 But what sayth the aunswere of God vnto hym? I haue reserued vnto my selfe seuen thousande men, which haue not bowed the knee to [ye image of] Baal.

Rom 11:5 Euen so at this tyme, there is a remnaunt, according to the election of grace.

Rom 11:6 If it be of grace, then is it not nowe of workes: For the grace is no more grace. But yf it be of workes, then is it nowe no grace: For then worke is no more worke.

Rom 11:7 What then? Israel hath not obtayned that which he sought: but the election hath obtayned it, the remnaunt hath ben blynded,

Rom 11:8 Accordyng as it is written: God hath geuen them the spirite of remorse, eyes that they shoulde not see, and eares that they shoulde not heare, euen vnto this day.

Rom 11:9 And Dauid sayth: Let their table be made a snare, and a trappe, and a stumbling stocke, and a recompence vnto the.

Rom 11:10 Let their eyes be blinded yt they see not, & bowe thou downe their backe alway.

Rom 11:11 I say then, haue they therfore stumbled, that they shoulde fall? God forbyd: but through their fall, saluation [is come] vnto the gentiles, for to prouoke them withall.

Rom 11:12 Nowe, yf the fall of them be ye ryches of the worlde, and the minishyng of the, the ryches of the gentiles: Howe much more their fulnesse?

Rom 11:13 For I speake to you gentiles, in as much as I am the Apostle of the gentiles, I magnifie myne office.

Rom 11:14 If by any meane I may prouoke the which are my fleshe, and myght saue some of them.

Rom 11:15 For yf the castyng away of them, be the reconcilyng of the worlde: what shall the receauyng [of them] be, but lyfe from the dead?

Rom 11:16 For yf the first fruites be holy, ye whole lumpe also [is holy.] And yf the roote be holy, the braunches also.

Rom 11:17 And yf some of the brauches be broken of, and thou beyng a wylde Oliue tree, wast graft in among them, & made partaker of the roote and fatnesse of the Oliue tree:

Rom 11:18 Boast not thy selfe agaynst the braunches. For yf thou boast thy selfe, thou bearest not the roote, but the roote thee.

Rom 11:19 Thou wylt say then, the braunches are broken of, that I might be graft in.

Rom 11:20 Well: because of vnbeliefe, they were broken of, and thou stodest stedfast in fayth. Be not hye mynded, but feare.

Rom 11:21 For seyng that God spared not the naturall braunches [take heede] lest it come to passe, that he spare not thee.

Rom 11:22 Beholde therfore, the kyndnesse and rigorousnesse of God: on them which fell, rigorousnesse: but towardes thee, kyndnesse, if thou continue in kindnesse, or els thou shalt be hewen of:

Rom 11:23 And they, yf they byde not styll in vnbeliefe, shalbe graffed in: For God is of power to graffe them in agayne.

Rom 11:24 For yf thou were cut out of a naturall wylde Oliue tree, and were graffed contrary to nature, in a true Oliue tree: Howe much more shall the naturall braunches, be graffed in their owne Oliue tree?

Rom 11:25 For I woulde not brethren, that ye shoulde be ignoraunt of this misterie, (lest ye shoulde be wyse in your owne conceiptes,) that partly blyndnesse is happened in Israel, vntyll the fulnesse of the gentiles be come in:

Rom 11:26 And so all Israel shalbe saued, as it is written: There shall come out of Sion he that doth delyuer, and shall turne away vngodlynesse from Iacob.

Rom 11:27 And this is my couenaunt vnto them, when I shall take away their sinnes.

Rom 11:28 As concernyng the Gospel, they are enemies for your sakes: but as touching the election, they are loued for the fathers [sakes].

Rom 11:29 For the gyftes and callyng of God, are without repentaunce.

Rom 11:30 For, as ye in tyme past haue not beleued God, yet haue nowe obtayned mercie, through their vnbeliefe:

Rom 11:31 Euen so nowe haue they not beleued the mercie [shewed] vnto you, that they also may obtayne mercie.

Rom 11:32 For God hath wrapped all [nations] in vnbeliefe, yt he myght haue mercie on al.

Rom 11:33 O the deepenesse of the ryches both of the wisdome and knowledge of God, howe vnsearcheable are his iudgementes, and his wayes past fyndyng out?

Rom 11:34 For who hath knowen the mynde of the Lorde? Or who hath ben his councellour?

Rom 11:35 Either who hath geuen vnto hym first, & he shalbe recompensed agayne.

Rom 11:36 For of hym, and through hym, and for hym, are all thynges: To whom be glory for euer. Amen.

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Romans 11 Bishops' Bible 1568

2022-01-16T06:37:06Z

KJV: formatting and Template:Donate

Romans 10 Bishops' Bible 1568

2022-01-16T06:35:33Z

KJV: formatting and Template:Donate

Rom 10:1 Brethren, my heartes desire & prayer to God for Israel, is, that they myght be saued.

Rom 10:2 For I beare them recorde, that they haue a zeale of God: but not accordyng to knowledge.

Rom 10:3 For they beyng ignoraunt of Gods ryghteousnesse, and goyng about to stablyshe their owne righteousnesse, haue not ben obedient vnto the ryghteousness of God.

Rom 10:4 For Christe is the ende of the lawe, for ryghteousnesse to all that beleue.

Rom 10:5 For Moyses writeth, of the ryghteousnesse which [is] of the lawe, howe that the man which doth those thinges, shall lyue by them.

Rom 10:6 But the ryghteousnesse which is of fayth, speaketh on this wise: Say not thou in thyne heart, who shall ascende into heauen? That is, to fetch Christe downe from aboue.

Rom 10:7 Either who shall descende into the deepe? That is, to fetch vp Christe agayne from the dead.

Rom 10:8 But what sayth he? The worde is nye thee, euen in thy mouth, and in thy heart. This same is the worde of faith, which we preache

Rom 10:9 For if thou shalt knowledge with thy mouth, the Lorde Iesus, and shalt beleue in thyne heart that God raysed hym from the dead, thou shalt be saued.

Rom 10:10 For with the heart man beleueth vnto ryghteousnesse, and with ye mouth man confesseth to saluation.

Rom 10:11 For the scripture sayth: Whosoeuer beleueth on him, shall not be cofounded.

Rom 10:12 There is no difference betwene the Iewe & the Greke: for the same Lorde ouer al, is riche vnto al yt call vpon him.

Rom 10:13 For whosoeuer shall call on the name of the Lorde, shalbe saued.

Rom 10:14 Howe then shall they call on hym, on whom they haue not beleued? Howe shall they beleue on hym of whom they haue not hearde? Howe shal they heare, without a preacher?

Rom 10:15 And howe shall they preache, except they be sent? As it is written: Howe beautifull are the feete of them whiche bryng good tydynges of peace, & bryng good tydynges of good thynges.

Rom 10:16 But they haue not all obeyed ye Gospel. For Esaias sayth: Lorde, who hath beleued our sayinges?

Rom 10:17 So then fayth commeth by hearyng, and hearyng commeth by the worde of God.

Rom 10:18 But I aske: Haue they not hearde? No doubt, their sounde went out into all landes, and their wordes into the endes of the worlde.

Rom 10:19 But I demaunde whether Israel did knowe or not? First Moyses sayth: I wyll prouoke you to enuie, by them that are no people: and by a foolyshe nation I wyll anger you.

Rom 10:20 And Esaias is bolde, and sayeth: I am founde of them that sought me not: I am manifest vnto them that asked not after me.

Rom 10:21 But agaynst Israel he sayeth: All day long haue I stretched foorth my handes vnto a people that beleueth not, but speaketh agaynst me.

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Romans 9 Bishops' Bible 1568

2022-01-16T06:34:09Z

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Rom 9:1 I say ye trueth in Christ, I lye not, my conscience also bearyng me witnesse by the holy ghost,

Rom 9:2 That I haue great heauinesse, & continuall sorowe in my heart.

Rom 9:3 For I haue wisshed my selfe to be cursed from Christe, for my brethren, my kynsmen as pertaynyng to ye fleshe,

Rom 9:4 Which are the Israelites: To whom pertayneth the adoption, and the glory, & the couenauntes, and the lawe that was geuen, and the seruice of God, and the promises.

Rom 9:5 Of whom are the fathers, of whom as concernyng the fleshe, Christe [came,] which is God, in all thynges to be praysed for euer. Amen.

Rom 9:6 And it can not be, that the worde of God shoulde take none effect. For they are not all Israelites, which are of Israel:

Rom 9:7 Neither are they all chyldren that are the seede of Abraham: But in Isaac shall thy seede be called.

Rom 9:8 That is to say: They which are the chyldren of the fleshe, are not the chyldren of God: But they which be the childre of promise, are counted the seede.

Rom 9:9 For this is a worde of promise: About this tyme wyll I come, and Sara shall haue a sonne.

Rom 9:10 Not only this, but also Rebecca was with chylde by one [euen] by our father Isaac.

Rom 9:11 For yer the [chyldren] were borne, when they had neither done good neither bad, (that the purpose of God by election might stande: not by the reason of workes, but by the caller)

Rom 9:12 It was sayde vnto her: The elder shall serue the younger.

Rom 9:13 As it is written: Iacob haue I loued, but Esau haue I hated.

Rom 9:14 What shall we say then? Is there any vnrighteousnes with God? God forbid.

Rom 9:15 For he sayth to Moyses: I wyll shewe mercy to whom I shewe mercy: And wyll haue compassion, on whom I haue compassion.

Rom 9:16 So then it is not of the wyller, nor of the runner: but of the mercy of God.

Rom 9:17 For the scripture sayth vnto Pharao: Euen for this same purpose haue I stirred thee vp, to shewe my power in thee, & that my name myght be declared throughout all the worlde.

Rom 9:18 So hath he mercy on whom he wyll, and whom he wyll, he hardeneth.

Rom 9:19 Thou wylt say then vnto me: Why then blameth he [vs] yet? For who hath ben able to resist his wyll?

Rom 9:20 But O man, what art thou which disputest with God? Shall the worke say to the workeman, why hast thou made me on this fashion?

Rom 9:21 Hath not the potter power ouer the clay, euen of the same lumpe to make one vessel vnto honour, and another vnto dishonour?

Rom 9:22 If then, God wyllyng to shewe his wrath, and to make his power knowe, suffred with long patience, the vessels of wrath, ordayned to destruction,

Rom 9:23 To declare the riches of his glory, on the vessels of mercy, which he had prepared vnto glory:

Rom 9:24 Whom also he called, not of ye Iewes only, but also of the Gentiles.

Rom 9:25 As he sayth also in Osee: I wyll call them my people, which were not my people: and her beloued, which was not beloued.

Rom 9:26 And it shall come to passe, that in the place where it was sayde vnto them: Ye are not my people, there shall they be called ye chyldren of the lyuyng God.

Rom 9:27 And Esaias cryeth concerning Israel: Though the number of the children of Israel, be as the sande of the sea, yet [but] a remnaunt shalbe saued.

Rom 9:28 For he finisheth the worde, and maketh it short in ryghteousnesse: For a short worde wyll the Lorde make on earth.

Rom 9:29 And as Esaias sayde before: Except the Lorde of Sabboth had lefte vs seede, we had ben made as Sodoma, and had ben lykened to Gomorrha.

Rom 9:30 What shall we say then? that the gentiles which folowed not ryghteousnes, haue obtayned righteousnesse: euen the ryghteousnesse which cometh of fayth.

Rom 9:31 But Israel, which folowed the lawe of ryghteousnesse, hath not attayned to the lawe of ryghteousnesse.

Rom 9:32 Wherfore? Because [they sought it] not by fayth: but [as it were] by the workes of the lawe. For they haue stumbled at the stumblyng stone,

Rom 9:33 As it is written: Beholde, I put in Sion a stumblyng stone, and a rocke of offence: And whosoeuer beleueth on hym, shall not be confounded.

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Romans 8 Bishops' Bible 1568

2022-01-16T06:32:19Z

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Rom 8:1 There is then no dampnation to them which are in Christe Iesu, which walke not after the fleshe, but after the spirite.

Rom 8:2 For the lawe of the spirite of lyfe, through Iesus Christe, hath made me free from the lawe of sinne and death.

Rom 8:3 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:

Rom 8:4 That the ryghteousnesse of the lawe, myght be fulfylled in vs, which walke not after the fleshe, but after the spirite.

Rom 8:5 For they that are carnall, are carnally mynded: But they that are spirituall, are spiritually mynded.

Rom 8:6 To be carnally mynded, is death: But to be spiritually mynded, is lyfe & peace:

Rom 8:7 Because that the fleshly mynde is enmitie agaynst God: For it is not obedient to the lawe of God, neither can be.

Rom 8:8 So then, they that are in the fleshe, can not please God.

Rom 8:9 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.

Rom 8:10 And yf Christe be in you, the body is dead because of sinne: but the spirite is lyfe for ryghteousnesse sake.

Rom 8:11 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.

Rom 8:12 Therfore brethren, we are detters, not to the fleshe, to lyue after the fleshe.

Rom 8:13 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.

Rom 8:14 For as many as are led by the spirite of God, they are the sonnes of God.

Rom 8:15 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.

Rom 8:16 The same spirite, beareth witnesse to our spirite, that we are ye sonnes of God.

Rom 8:17 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.

Rom 8:18 For I am certaynely perswaded that the afflictions of this tyme, are not worthy of the glory which shalbe shewed vpon vs.

Rom 8:19 For the feruent desire of the creature, abydeth lokyng whe the sonnes of God shall appeare:

Rom 8:20 Because the creature is subiect to vanitie, not wyllyng, but for hym which hath subdued the same in hope.

Rom 8:21 For the same creature shalbe made free from the bondage of corruptio, into the glorious libertie of ye sonnes of God.

Rom 8:22 For we knowe, that euery creature groneth with vs also, and trauayleth in payne, euen vnto this tyme.

Rom 8:23 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.

Rom 8:24 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?

Rom 8:25 But and yf we hope for that we see not, the do we with pacience abide for it.

Rom 8:26 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.

Rom 8:27 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.

Rom 8:28 For we knowe yt all thinges worke for the best, vnto them that loue God, to them which also are called of purpose.

Rom 8:29 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.

Rom 8:30 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.

Rom 8:31 What shall we then say to these thynges? If God be on our syde, who can be agaynst vs?

Rom 8:32 Which spared not his owne sonne, but gaue hym for vs all: Howe shall he not with hym also geue vs all thynges?

Rom 8:33 Who shall lay any thyng to the charge of Gods chosen? It is God that iustifieth:

Rom 8:34 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.

Rom 8:35 Who shall seperate vs from the loue of God? Shall tribulation or anguishe, or persecution, either hunger, either nakednesse, either peryll, either sworde?

Rom 8:36 As it is written: For thy sake are we kylled all daye long, and are counted as sheepe for the slaughter.

Rom 8:37 Neuerthelesse, in all these thinges we ouercome, through hym that loued vs.

Rom 8:38 For I am sure, that neither death, neither lyfe, neither angels, nor rule, neither power, neither thynges present, neither thynges to come,

Rom 8:39 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.

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Romans 7 Bishops' Bible 1568

2022-01-16T06:30:08Z

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Rom 7:1 Knowe, ye not brethre (for I speake to the that knowe the lawe) how that the law hath power ouer a ma, as long as he lyueth?

Rom 7:2 For the woman which is in subiectio to a man, is bounde by the lawe to the man, as long as he lyueth: But yf the man be dead, she is loosed from the lawe of the man.

Rom 7:3 So then yf whyle the man lyueth, she couple her selfe with another man, she shalbe counted a wedlocke breaker: But yf the man be dead, she is free from the law, so that she is no wedlocke breaker, though she couple her selfe with another man.

Rom 7:4 Euen so, ye also my brethren, are dead concernyng the lawe by the body of Christe, that ye shoulde be coupled to another, who is raysed from the dead, that we shoulde bryng foorth fruite vnto God.

Rom 7:5 For when we were in the fleshe, the lustes of sinne whiche were by the lawe wrought in our members, to bring forth fruite vnto death.

Rom 7:6 But nowe are we delyuered from the lawe, and dead vnto it whervnto we were in bondage, that we shoulde serue in newenesse of spirite, and not in the oldnesse of the letter.

Rom 7:7 What shall we say then? Is the lawe sinne? God forbyd. Neuerthelesse, I knewe not sinne, but by the lawe: For I had not knowen lust, except the lawe had sayde, thou shalt not lust.

Rom 7:8 But sinne, takyng occasion by the commaundement, wrought in me all maner of concupiscence. For without the lawe, sinne [was] dead.

Rom 7:9 I once lyued without lawe: But when the commaundement came, sinne reuyued,

Rom 7:10 And I was dead. And the very same commaundemet, which was ordeyned vnto lyfe, was founde to be vnto me an occasion of death.

Rom 7:11 For sinne, takyng occasion by the commaundement, hath deceaued me, and by the same slewe [me.]

Rom 7:12 Wherfore the lawe is holy, and the commaundement holy, & iust and good.

Rom 7:13 Was that then which was good, made death vnto me? God forbyd. But sinne, that sinne myght appeare, by that which was good to worke death in me: that sinne by ye commaundement, myght be out of measure sinfull.

Rom 7:14 For we knowe, that the lawe is spirituall: but I am carnall, solde vnder sinne.

Rom 7:15 For that which I do, I alowe not. For what I woulde, that do I not: but what I hate, that do I.

Rom 7:16 If I do nowe that which I woulde not, I consent vnto the lawe, that it is good.

Rom 7:17 Nowe then, it is not I that do it: but sinne that dwelleth in me.

Rom 7:18 For I knowe, that in me, that is to say in my fleshe, dwelleth no good thyng. For to wyll, is present with me: but I fynde no meanes to perfourme that which is good.

Rom 7:19 For the good that I woulde, do I not: But the euyll which I woulde not, that do I.

Rom 7:20 And yf I do that I woulde not, then is it not I that doth it, but sinne that dwelleth in me.

Rom 7:21 I fynde then by the lawe, that when I woulde do good, euyll is present with me.

Rom 7:22 For I delite in the lawe of God, after the inwarde man:

Rom 7:23 But I see another lawe in my members, rebellyng agaynst the lawe of my mynde, and subduyng me vnto the lawe of sinne, which is in my members.

Rom 7:24 O wretched man that I am: Who shall deliuer me from the body of this death?

Rom 7:25 I thanke God through Iesus Christe our Lorde. So then, with the mynde I my selfe serue the lawe of God: but with the fleshe, the lawe of sinne.

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Romans 5 Bishops' Bible 1568

2022-01-16T06:28:25Z

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Rom 5:1 Therefore being iustified by fayth, we are at peace with god, thorowe our Lorde Iesus Christe:

Rom 5:2 By whom also we haue had an entrauce by fayth, vnto this grace wherin we stande, and reioyce in hope of the glorie of God.

Rom 5:3 Not that only: but also we reioyce in tribulations, knowyng that tribulation worketh pacience:

Rom 5:4 Pacience profe, profe hope:

Rom 5:5 And hope maketh not ashamed, because the loue of God is shedde abrode in our heartes by the holy ghost, which is geuen vnto vs.

Rom 5:6 For when we were yet weake, accordyng to the tyme, Christe dyed for the vngodly.

Rom 5:7 Nowe scace wyll any man dye for the righteous: Yet peraduenture for the good some men durst dye.

Rom 5:8 But God setteth out his loue towarde vs, seyng that whyle we were yet sinners, Christe dyed for vs.

Rom 5:9 Muche more then nowe, we that are iustified by his blood, shalbe saued from wrath through hym.

Rom 5:10 For, yf when we were enemies, we were reconciled to God by the death of his sonne: much more, seyng we are reconciled, we shalbe saued by his lyfe.

Rom 5:11 Not only so, but we also ioye in God, through our Lorde Iesus Christe, by who we haue nowe receaued the atonement.

Rom 5:12 Wherfore, as by one man sinne entred into the worlde, & death by sinne: euen so, death entred into all men, insomuch as all haue sinned.

Rom 5:13 For vnto the lawe, was sinne in the worlde: but sinne is not imputed when there is no lawe.

Rom 5:14 Neuerthelesse, death raigned from Adam to Moyses, ouer them also that had not sinned with lyke transgression as dyd Adam, whiche is the figure of hym that was to come.

Rom 5:15 But not as the sinne, so is the gyft. For yf through the sinne of one many be dead: much more the grace of God, and the gyft by grace, which is by one man Iesus Christe, hath abounded vnto many.

Rom 5:16 And not as by one that sinned [euen so] the gyft. For the iudgement was of one into condemnation: but the gyfte, of many sinnes into iustification.

Rom 5:17 For yf by the sinne of one, death raigned by the meanes of one: much more they, whiche receaue aboundaunce of grace, and of the gyfte of ryghteousnes, shall raigne in life by the meanes of one, Iesus Christe.

Rom 5:18 Lykewyse then, as by the sinne of one [sinne came] on all men to condempnation: euen so, by the ryghteousnes of one [good came] vpon all men to the ryghteousnes of lyfe.

Rom 5:19 For as by one mans disobedience many became sinners: so by the obedience of one, shall many be made ryghteous.

Rom 5:20 But the lawe in the meane tyme entred in, that sinne shoulde encrease. But where sinne was plenteous, grace was more plenteous.

Rom 5:21 That as sinne hath raigned vnto death: euen so myght grace raigne thorowe ryghteousnes vnto eternall lyfe, by Iesus Christe our Lorde.

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Romans 4 Bishops' Bible 1568

2022-01-16T06:26:57Z

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Rom 4:1 What shall we saye then that Abraham our father, as parteynyng to the flesshe, dyd fynde?

Rom 4:2 For if Abraham were iustified by workes, the hath he wherein to boaste, but not before God.

Rom 4:3 For what sayth the scripture? Abraham beleued God, and it was counted vnto hym for ryghteousnes.

Rom 4:4 To hym that worketh, is the reward not reckened of grace, but of duetie.

Rom 4:5 To hym that worketh not, but beleueth on hym that iustifieth the vngodly, his fayth is counted for ryghteousnes.

Rom 4:6 Euen as Dauid describeth the blessednesse of the man vnto whom God imputeth righteousnesse without workes:

Rom 4:7 Blessed are they whose vnrighteousnesse are forgeuen, & whose sinnes are couered.

Rom 4:8 Blessed is that man to who the Lorde wyll not impute sinne.

Rom 4:9 Came [this] blessednes then vpon the circumcision, or vpon the vncircumcision also? For we say, that fayth was reckened to Abraham for ryghteousnes.

Rom 4:10 Howe was it then reckened? When he was in the circumcision? or whe he was in the vncircumcision? Not in the circumcision: but in vncircumcision.

Rom 4:11 And he receaued the signe of circumcision, as the seale of the ryghteousnesse of fayth, whiche he had yet beyng vncircumcised, that he shoulde be the father of al them that beleue, though they be not circumcised, that ryghteousnes myght be imputed vnto them also.

Rom 4:12 And that he myght be father of circumcision, not vnto them only whiche came of the circumcised: but vnto them also that walke in the steppes of the fayth that was in our father Abraham, before the time of circumcision.

Rom 4:13 For the promise that he shoulde be the heyre of the worlde, [was] not to Abraham or to his seede through the lawe, but through the ryghteousnes of fayth.

Rom 4:14 For yf they which are of the lawe be heyres, then is fayth but vayne, and the promise of none effect:

Rom 4:15 Because the lawe causeth wrath. For where no lawe is, there is no transgression.

Rom 4:16 Therefore by fayth [is the inheritaunce geuen] that it might [come] by grace, that the promise myght be sure to all ye seede, not to that only which is of the lawe, but to that also which is of the fayth of Abraham, which is the father of vs al.

Rom 4:17 (As it is written, that I haue made thee a father of many nations) before God, whom he beleued, which restoreth the dead vnto life, and calleth those thynges whiche be not, as though they were.

Rom 4:18 Who contrary to hope, beleued in hope, that he shoulde be the father of many nations, accordyng to that which was spoken: so shall thy seede be.

Rom 4:19 And he faynted not in the fayth, nor considered his owne body nowe dead, when he was almost an hundred yeres old, neither yet the deadnesse o Saraes wombe.

Rom 4:20 He stackered not at the promise of God through vnbeliefe: but was strong in fayth, geuyng glorie to God:

Rom 4:21 And beyng full certified, that what he had promised, he was able also to perfourme.

Rom 4:22 And therfore was it reckened to hym for righteousnes.

Rom 4:23 Neuerthelesse, it is not written for hym only, that it was reckened to him:

Rom 4:24 But also for vs, to whom it shalbe reckened, so that we beleue on hym that raysed vp Iesus our Lorde from the dead.

Rom 4:25 Which was deliuered for our sinnes, and was raysed agayne for our iustification.

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Romans 3 Bishops' Bible 1568

2022-01-16T06:25:21Z

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Rom 3:1 What preferment then hath ye Iew? or what auauntageth circumcision?

Rom 3:2 Much euery way. First, for because yt vnto them were committed ye wordes of God.

Rom 3:3 What then though some of them dyd not beleue? Shal their vnbeliefe make the fayth of God without effect?

Rom 3:4 God forbyd. Yea let God be true, and euery man a lyer, as it is writte: That thou myghtest be iustified in thy sayinges, and ouercome when thou art iudged.

Rom 3:5 But yf our vnrighteousnes setteth foorth the righteousnes of God, what shall we saye? Is God vnryghteous which taketh vengeaunce? I speake after the maner of men,

Rom 3:6 God forbyd. For howe then shall God iudge the worlde?

Rom 3:7 For yf the trueth of God hath more abounded through my lye, vnto his glory, why am I as yet iudged as a sinner?

Rom 3:8 And not rather (as men speake euyll of vs, and as some affirme that we say) let vs do euyll, that good may come therof? Whose dampnation is iuste.

Rom 3:9 What then? Are we better [then they?] No, in no wise. For we haue alredy proued, howe that both Iewes and Gentiles are all vnder sinne.

Rom 3:10 As it is written: There is none righteous, no not one.

Rom 3:11 There is none that vnderstandeth, there is none that seketh after God.

Rom 3:12 They are all gone out of the waye, they are all vnprofitable, there is none that doth good, no not one.

Rom 3:13 Their throte is an open sepulchre, with their tongues they haue deceaued, the poyso of aspes is vnder their lippes.

Rom 3:14 Whose mouth is full of cursyng and bytternesse.

Rom 3:15 Their feete are swyft to shed blood.

Rom 3:16 Heartes griefe & miserie are in their wayes.

Rom 3:17 And they way of peace haue they not knowen.

Rom 3:18 There is no feare of God before their eyes.

Rom 3:19 Nowe we knowe that what thynges so euer the lawe saith, it saith it to them which are vnder the lawe: That all mouthes maye be stopped, and that al ye world may be indaungered to God.

Rom 3:20 Because that by the deedes of the lawe, there shall no flesshe be iustified in his syght. For by the lawe, commeth the knowledge of sinne.

Rom 3:21 But nowe is the righteousnes of God declared without the lawe, beyng witnessed by the testimonie of the lawe and of the prophetes.

Rom 3:22 The ryghteousnes of God [commeth] by the fayth of Iesus Christe, vnto all and vpon all them that beleue. There is no difference:

Rom 3:23 For all haue synned, and are destitute of the glorie of God,

Rom 3:24 Iustified freely by his grace, through the redemption that is in Christe Iesu:

Rom 3:25 Whom God hath set foorth to be a propitiatio, through fayth in his blood, to declare his ryghteousnes, in that he forgeueth the sinnes that are past,

Rom 3:26 Which God dyd suffer, to shew at this tyme his righteousnes, that he might be iuste, & the iustifier of hym which beleueth on Iesus.

Rom 3:27 Where is then thy boastyng? It is excluded. By what lawe? Of workes? Nay, but by the lawe of fayth.

Rom 3:28 Therfore, we holde that a man is iustified by fayth, without the deedes of the lawe.

Rom 3:29 Is he the God of the Iewes only? Is he not also of the Gentiles? Yes, euen of the Gentiles also.

Rom 3:30 For it is one God whiche shall iustifie the circumcision by fayth, and vncircumcision through fayth.

Rom 3:31 Do we then destroy the lawe through fayth? God forbyd: But we rather mayntayne the lawe.

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Romans 1 Bishops' Bible 1568

2022-01-16T06:23:10Z

KJV: formatting and Template:Donate

Rom 1:1 Paul the seruaunt of Iesus Christe, called [to be] an Apostle, seuered into the Gospel of God.

Rom 1:2 Which he had promised afore by his prophetes in ye holy scriptures

Rom 1:3 Of his sonne, which was made of the seede of Dauid after the fleshe:

Rom 1:4 And hath ben declared to be the sonne of God, with power after the spirite that sanctifieth, by the resurrectio from the dead, of Iesus Christe our Lorde.

Rom 1:5 By whom we haue receaued grace and apostleship, that obedience myght be geuen vnto the fayth in his name, among all heathen.

Rom 1:6 Among whom, ye are also the called of Iesus Christe:

Rom 1:7 To all that be in Rome, beloued of God, saintes by callyng, grace to you, and peace, from God our father, and the Lorde Iesus Christe.

Rom 1:8 First verily I thanke my God through Iesus Christe for you all, that your fayth is publisshed throughout all the worlde.

Rom 1:9 For God is my witnesse, whom I serue with my spirite in the Gospell of his sonne, that without ceassyng I make mention of you,

Rom 1:10 Praying alwayes in my prayers, that by some meane at the last, one tyme or other, I myght take a prosperous iourney by the wyll of God, to come vnto you.

Rom 1:11 For I long to see you, that I myght bestowe among you some spirituall gift, that ye myght be stablisshed.

Rom 1:12 That is, that I might haue consolation together with you, eche with others fayth, yours and mine.

Rom 1:13 I woulde that ye should knowe brethren, howe that I haue oftentymes purposed to come vnto you ( and haue ben let hytherto,) that I myght haue some fruite also among you, as among other of the gentiles.

Rom 1:14 I am debter both to the grekes, and to the barbarous, both to the wyse, and to the vnwise.

Rom 1:15 So that as much as in me is, I am redy to preache the Gospell to you that are at Rome also.

Rom 1:16 For I am not ashamed of the Gospell of Christ, because it is the power of God vnto saluation to all that beleue, to the Iewe first, and also to the Greke.

Rom 1:17 For by it is the ryghteousnes of God opened fro fayth to fayth. As it is written: the iuste shall lyue by fayth.

Rom 1:18 For the wrath of God appeareth from heauen, against all vngodlynesse & vnrighteousnes of men, which withholde the trueth in vnrighteousnes.

Rom 1:19 For that that may be knowen of God, is manifest among them, because God hath shewed it vnto them.

Rom 1:20 For his inuisible thinges, being vnderstanded by his workes, through the creation of the worlde, are seene, that is, both his eternall power and godhead: So that they are without excuse.

Rom 1:21 Because that when they knewe God, they glorified hym not as God, neither were thankefull, but waxed full of vanities in their imaginations, and their foolishe heart was blynded.

Rom 1:22 When they counted them selues wyse, they became fooles:

Rom 1:23 And turned the glorie of the immortall God, vnto an image, made not only after the similitude of a mortal man, but also of birdes, and foure footed beastes, and of crepyng beastes.

Rom 1:24 Wherefore God gaue them vp to vncleanenesse, through the lustes of their owne heartes, to defyle their owne bodies among them selues.

Rom 1:25 Whiche chaunged his trueth for a lye, and worshipped and serued the creature, more then the creator, which is to be praysed for euer. Amen.

Rom 1:26 Wherefore God gaue them vp vnto shamefull lustes: For euen their women dyd chaunge the naturall vse, into that which is agaynst nature.

Rom 1:27 And likewise also, the men left the naturall vse of the woman, and brent in their lustes one with another, and men with men wrought fylthynesse, and receaued to them selues the rewarde of their errour (as it was accordyng)

Rom 1:28 And as they regarded not to knowe God: euen so God deliuered them vp vnto a leude mynde, that they should do those thinges which were not comely:

Rom 1:29 Beyng full of all vnrighteousnes, fornication, craftynesse, couetousnes, maliciousnes, full of enuie, murther, debate, deceite, euyll conditioned, whysperers,

Rom 1:30 Backbyters, haters of God, dispiteful, proude, boasters, bryngers vp of euyll thinges, disobedient to father & mother:

Rom 1:31 Without vnderstandyng, couenaunt breakers, without naturall affection, truice breakers, vnmercyfull.

Rom 1:32 The whiche knowyng the righteousnes of God, howe that they which commit such thynges are worthy of death, not only do the same, but also haue pleasure in them that do them.

{{Donate}}

Scriptures Containing 2894

2022-01-10T12:05:03Z

KJV: Template:Donate

===Matthew===
* [[Matthew 14:20]] And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets <2894> full.
* [[Matthew 16:9]] Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets <2894> ye took up?
===Mark===
* [[Mark 6:43]] And they took up twelve baskets <2894> full of the fragments, and of the fishes.
* [[Mark 8:19]] When I brake the five loaves among five thousand, how many baskets <2894> full of fragments took ye up? They say unto him, Twelve.
===Luke===
* [[Luke 9:17]] And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets <2894>.
===John===
* [[John 6:13]] Therefore they gathered them together, and filled twelve baskets <2894> with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

{{Donate}}

Scriptures Containing 2293

2022-01-10T12:04:13Z

KJV: Template:Donate

===Matthew===
* [[Matthew 9:2]] And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer <2293>; thy sins be forgiven thee.
* [[Matthew 9:22]] But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort <2293>; thy faith hath made thee whole. And the woman was made whole from that hour.
* [[Matthew 14:27]] But straightway Jesus spake unto them, saying, Be of good cheer <2293>; it is I; be not afraid.
===Mark===
* [[Mark 6:50]] For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer <2293>: it is I; be not afraid.
* [[Mark 10:49]] And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort <2293>, rise; he calleth thee.
===Luke===
* [[Luke 8:48]] And he said unto her, Daughter, be of good comfort <2293>: thy faith hath made thee whole; go in peace.
===John===
* [[John 16:33]] These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer <2293>; I have overcome the world.
===Acts===
* [[Acts 23:11]] And the night following the Lord stood by him, and said, Be of good cheer <2293>, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.

{{Donate}}

Template:Citation/core

2022-01-10T11:50:52Z

KJV: Reverted edits by KJV (Talk) to last version by Nick

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#if: {{{Given5|}}} |{{urlencode:, {{{Given5}}}}}
}}
}}{{
#if: {{{Surname6|}}} |&rft.au={{urlencode:{{{Surname6}}}}}{{
#if: {{{Given6|}}} |{{urlencode:, {{{Given6}}}}}
}}
}}{{
#if: {{{Surname7|}}} |&rft.au={{urlencode:{{{Surname7}}}}}{{
#if: {{{Given7|}}} |{{urlencode:, {{{Given7}}}}}
}}
}}{{
#if: {{{Surname8|}}} |&rft.au={{urlencode:{{{Surname8}}}}}{{
#if: {{{Given8|}}} |{{urlencode:, {{{Given8}}}}}
}}
}}{{
#if: {{{Surname9|}}} |&rft.au={{urlencode:{{{Surname9}}}}}{{
#if: {{{Given9|}}} |{{urlencode:, {{{Given9}}}}}
}}
}}{{
#if: {{{Date|}}} |&rft.date={{urlencode:{{{Date}}}}}
}}{{
#if: {{{Series|}}} |&rft.series={{urlencode:{{{Series}}}}}
}}{{
#if: {{{Volume|}}} |&rft.volume={{urlencode:{{{Volume}}}}}
}}{{
#if: {{{Issue|}}} |&rft.issue={{urlencode:{{{Issue}}}}}
}}{{
#if: {{{At|}}} |&rft.pages={{urlencode:{{{At}}}}}
}}{{
#if: {{{Edition|}}} |&rft.edition={{urlencode:{{{Edition}}}}}
}}{{
#if: {{{PublicationPlace|}}} |&rft.place={{urlencode:{{{PublicationPlace}}}}}
}}{{
#if: {{{Publisher|}}} |&rft.pub={{urlencode:{{{Publisher}}}}}
}}{{
#if: {{{DOI|}}} |&rft_id=info:doi/{{urlencode:{{{DOI}}}}}
}}{{
#if: {{{PMID|}}} |&rft_id=info:pmid/{{urlencode:{{{PMID}}}}}
}}{{
#if: {{{Bibcode|}}} |&rft_id=info:bibcode/{{urlencode:{{{Bibcode}}}}}
}}{{
#if: {{{OCLC|}}} |&rft_id=info:oclcnum/{{urlencode:{{{OCLC}}}}}
}}{{
#if: {{{ISBN|}}} |&rft.isbn={{urlencode:{{{ISBN}}}}}
}}{{
#if: {{{ISSN|}}} |&rft.issn={{urlencode:{{{ISSN}}}}}
}}{{
#if: {{{URL|{{{IncludedWorkURL|}}}}}} |&rft_id={{urlencode:{{{URL|{{{IncludedWorkURL|}}}}}}}}
}}&rfr_id=info:sid/en.wikipedia.org:{{FULLPAGENAMEE}}"> <noinclude>{{documentation}}</noinclude>

Template:Citation/core

2022-01-10T11:30:51Z

KJV: updated template to Wikipedia as of 2015

<span class="citation {{{Citation class|{{{Citation type|}}}}}}"
{{
#switch:{{{Ref|}}}
||none =
|#default = id="{{anchorencode:{{{Ref}}}}}"
|harv = {{#if:{{{Surname1|}}}{{{EditorSurname1|}}}
|id="CITEREF{{anchorencode:{{#if:{{{Surname1|}}}
|{{{Surname1}}}{{{Surname2|}}}{{{Surname3|}}}{{{Surname4|}}}
|{{{EditorSurname1|}}}{{{EditorSurname2|}}}{{{EditorSurname3|}}}{{{EditorSurname4|}}}
}}{{{Year|{{{Date|}}}}}}}}"
}}
}}>{{

#if:{{{Surname1|}}}
|{{
#if: {{{AuthorMask|}}}
|{{
#iferror: {{ #expr: 1*{{{AuthorMask}}} }}
|{{{AuthorMask}}}
|{{loop|{{{AuthorMask}}}|2=—}}
}}
|{{
#if: {{{Authorlink1|}}}
|[[{{{Authorlink1}}} |{{{Surname1}}}{{
#if: {{{Given1|}}}
|{{{NameSep|, }}}{{{Given1}}}
}}]]
|{{{Surname1}}}{{
#if: {{{Given1|}}}
|{{{NameSep|, }}}{{{Given1}}}
}}
}}
}}{{
#if: {{{Surname2|}}}
|{{#ifexpr:{{{Trunc|8}}}<2
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
|{{
#iferror: {{ #expr: 1*0.0{{{AuthorMask|}}} }}
| 
|{{
#if: {{{Surname3|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}
}}{{
#if: {{{Authorlink2|}}}
|[[{{{Authorlink2}}} |{{{Surname2}}}{{
#if: {{{Given2|}}}
|{{{NameSep|, }}}{{{Given2}}}
}}]]
|{{{Surname2}}}{{
#if: {{{Given2|}}}
|{{{NameSep|, }}}{{{Given2}}}
}}
}}{{
#if: {{{Surname3|}}}
|{{#ifexpr:{{{Trunc|8}}}<3
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
|{{
#if: {{{Surname4|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Authorlink3|}}}
|[[{{{Authorlink3}}} |{{{Surname3}}}{{
#if: {{{Given3|}}}
|{{{NameSep|, }}}{{{Given3}}}
}}]]
|{{{Surname3}}}{{
#if: {{{Given3|}}}
|{{{NameSep|, }}}{{{Given3}}}
}}
}}{{
#if:{{{Surname4|}}}
|{{#ifexpr:{{{Trunc|8}}}<4
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
|{{
#if: {{{Surname5|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Authorlink4|}}}
|[[{{{Authorlink4}}} |{{{Surname4}}}{{
#if: {{{Given4|}}}
|{{{NameSep|, }}}{{{Given4}}}
}}]]
|{{{Surname4}}}{{
#if: {{{Given4|}}}
|{{{NameSep|, }}}{{{Given4}}}
}}
}}{{
#if:{{{Surname5|}}}
|{{#ifexpr:{{{Trunc|8}}}<5
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
|{{
#if: {{{Surname6|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Authorlink5|}}}
|[[{{{Authorlink5}}} |{{{Surname5}}}{{
#if: {{{Given5|}}}
|{{{NameSep|, }}}{{{Given5}}}
}}]]
|{{{Surname5}}}{{
#if: {{{Given5|}}}
|{{{NameSep|, }}}{{{Given5}}}
}}
}}{{
#if:{{{Surname6|}}}
|{{#ifexpr:{{{Trunc|8}}}<6
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
|{{
#if: {{{Surname7|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Authorlink6|}}}
|[[{{{Authorlink6}}} |{{{Surname6}}}{{
#if: {{{Given6|}}}
|{{{NameSep|, }}}{{{Given6}}}
}}]]
|{{{Surname6}}}{{
#if: {{{Given6|}}}
|{{{NameSep|, }}}{{{Given6}}}
}}
}}{{
#if:{{{Surname7|}}}
|{{#ifexpr:{{{Trunc|8}}}<7
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
|{{
#if: {{{Surname8|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Authorlink7|}}}
|[[{{{Authorlink7}}} |{{{Surname7}}}{{
#if: {{{Given7|}}}
|{{{NameSep|, }}}{{{Given7}}}
}}]]
|{{{Surname7}}}{{
#if: {{{Given7|}}}
|{{{NameSep|, }}}{{{Given7}}}
}}
}}{{
#if:{{{Surname8|}}}
|{{#ifexpr:{{{Trunc|8}}}<8
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
|{{
#if: {{{Surname9|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Authorlink8|}}}
|[[{{{Authorlink8}}} |{{{Surname8}}}{{
#if: {{{Given8|}}}
|{{{NameSep|, }}}{{{Given8}}}
}}]]
|{{{Surname8}}}{{
#if: {{{Given8|}}}
|{{{NameSep|, }}}{{{Given8}}}
}}
}}{{
#if:{{{Surname9|}}}
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
}}
}}
}}
}}
}}
}}
}}
}}
}}
}}
}}
}}
}}
}}

}}{{
#if: {{{Coauthors|}}}
|{{{AuthorSep|; }}}{{{Coauthors|}}}|
}}{{
#if: {{{Date|}}}
| ({{{Date}}}){{
#if:{{{YearNote|}}}
| [{{{YearNote}}}]
}}
}}
|{{
#if: {{{EditorSurname1|}}}
|{{
#if: {{{Editorlink1|}}}
|[[{{{Editorlink1}}} |{{{EditorSurname1}}}{{
#if: {{{EditorGiven1|}}}
|, {{{EditorGiven1}}}
}}]]
|{{{EditorSurname1}}}{{
#if: {{{EditorGiven1|}}}
|, {{{EditorGiven1}}}
}}
}}{{
#if: {{{EditorSurname2|}}}
|{{
#if: {{{EditorSurname3|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Editorlink2|}}}
|[[{{{Editorlink2}}} |{{{EditorSurname2}}}{{
#if: {{{EditorGiven2|}}}
|, {{{EditorGiven2}}}
}}]]
|{{{EditorSurname2}}}{{
#if: {{{EditorGiven2|}}}
|, {{{EditorGiven2}}}
}}
}}{{
#if: {{{EditorSurname3|}}}
|{{
#if: {{{EditorSurname4|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Editorlink3|}}}
|[[{{{Editorlink3}}} |{{{EditorSurname3}}}{{
#if: {{{EditorGiven3|}}}
|, {{{EditorGiven3}}}
}}]]
|{{{EditorSurname3}}}{{
#if: {{{EditorGiven3|}}}
|, {{{EditorGiven3}}}
}}
}}{{
#if:{{{EditorSurname4|}}}
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
}}
}}
}}, ed{{#if:{{{EditorSurname2|}}}|s}}{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}{{
#if: {{{Date|}}}
| ({{{Date}}}){{
#if:{{{YearNote|}}}
| [{{{YearNote}}}]
}}
}}
}}
}}{{

#if: {{{IncludedWorkTitle|}}}{{#if:{{{Periodical|}}}||{{#if:{{{TransItalic|}}}||{{{TransTitle|}}}}}}}
|{{
#if:{{{Surname1|}}}{{{EditorSurname1|}}}
|{{{Sep|,}}} 
}}{{Citation/make link
| 1={{
#if: {{{IncludedWorkURL|}}}
|{{{IncludedWorkURL}}}
|{{
#if: {{{URL|}}}
|{{{URL}}}
}}
}}
| 2={{
#if: {{{Periodical|}}}
|''<nowiki />{{{IncludedWorkTitle}}}<nowiki />''
|"{{{IncludedWorkTitle|}}}{{
#if: {{{TransTitle|}}}
|{{
#if: {{{IncludedWorkTitle|}}}
| 
}}[{{{TransTitle}}}]
}}"
}}
}}
}}{{

#if: {{{Place|}}}
|{{
#ifeq: {{{Place|}}} | {{{PublicationPlace|}}}
|
|{{
#if: {{{Surname1|}}}{{{EditorSurname1|}}}{{{IncludedWorkTitle|}}}
|{{{Sep|,}}} written at {{{Place}}}
}}
}}
}}{{

#if: {{{EditorSurname1|}}}
|{{
#if: {{{Surname1|}}}
|{{{Sep|,}}} {{
#if: {{{IncludedWorkTitle|}}}
|{{#ifeq:{{{Sep|}}}|.|I|i}}n 
}}{{
#if: {{{Editorlink1|}}}
|[[{{{Editorlink1}}} |{{{EditorSurname1}}}{{
#if: {{{EditorGiven1|}}}
|, {{{EditorGiven1}}}
}}]]
|{{{EditorSurname1}}}{{
#if: {{{EditorGiven1|}}}
|, {{{EditorGiven1}}}
}}}}{{
#if: {{{EditorSurname2|}}}
|{{
#if: {{{EditorSurname3|}}}
|{{{AuthorSep|; }}}
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Editorlink2|}}}
|[[{{{Editorlink2}}}|{{{EditorSurname2}}}{{
#if: {{{EditorGiven2|}}}
|, {{{EditorGiven2}}}
}}]]
|{{{EditorSurname2}}}{{
#if: {{{EditorGiven2|}}}
|, {{{EditorGiven2}}}
}}
}}{{
#if: {{{EditorSurname3|}}}
|{{
#if: {{{EditorSurname4|}}}
|; 
|{{#if:{{{amp|}}}| & |{{{AuthorSep|; }}}}}
}}{{
#if: {{{Editorlink3|}}}
|[[{{{Editorlink3}}}|{{{EditorSurname3}}}{{
#if: {{{EditorGiven3|}}}
|, {{{EditorGiven3}}}
}}]]
|{{{EditorSurname3}}}{{
#if: {{{EditorGiven3|}}}
|, {{{EditorGiven3}}}
}}
}}{{
#if:{{{EditorSurname4|}}}
| et al{{#ifeq:{{{Sep}}}|.|{{#if:{{{Date|}}}|.}}|.}}
}}
}}
}}{{
#if: {{{IncludedWorkTitle|}}}
|
|{{{Sep|,}}} ed{{#if:{{{EditorSurname2|}}}|s}}{{#ifeq:{{{Sep}}}|.||.}}
}}
}}
}}{{

#if: {{{Periodical|}}}
|{{
#if: {{{Other|}}}
|{{{Sep|,}}} {{{Other|}}}
}}{{
#if: {{{Surname1|}}}{{{EditorSurname1|}}}{{{IncludedWorkTitle|}}}
|{{{Sep|,}}} }}{{
#if: {{{Title|}}}{{{TransTitle|}}}
|{{Citation/make link
| 1={{
#if: {{{IncludedWorkTitle|}}}
|{{
#if: {{{IncludedWorkURL|}}}
|{{
#if: {{{URL|}}}
|{{{URL}}}
}}
}}
|{{
#if: {{{URL|}}}
|{{{URL}}}
}}
}}
| 2="{{{Title}}}{{
#if: {{{TransTitle|}}}
|{{
#if: {{{Title|}}}
| 
}}[{{{TransTitle}}}]
}}"
}}{{
#if: {{{TitleNote|}}}
|{{{Sep|,}}} {{{TitleNote}}}
}}
}}
}}{{
#if: {{{language|}}}
| (in {{{language}}})
}}{{
#if: {{{format|}}}
| ({{{format}}})
}}{{
#if: {{{Periodical|}}}
|{{
#if:{{{IncludedWorkTitle|}}}{{{Title|}}}{{{TransTitle|}}}
|{{{Sep|,}}} 
}}''<nowiki />{{{Periodical}}}<nowiki />''{{
#if: {{{Series|}}}
|{{{Sep|,}}} {{{Series}}}
}}{{
#if: {{{PublicationPlace|}}}
|{{
#if: {{{Publisher|}}}
| ({{{PublicationPlace}}}<nowiki>: </nowiki>{{{Publisher}}})
| ({{{PublicationPlace}}})
}}
|{{
#if: {{{Publisher|}}}
| ({{{Publisher}}})
}}
}}{{
#if: {{{Volume|}}}
| {{#if:{{{Periodical|}}}|'''<nowiki />{{{Volume}}}<nowiki />'''|{{{Volume}}}}}{{
#if: {{{Issue|}}}
| ({{{Issue}}})
}}
|{{
#if: {{{Issue|}}}
| ({{{Issue}}})
}}
}}{{
#if: {{{At|}}}
|<nowiki>: </nowiki> {{{At}}}
}}
|{{

#if: {{{Title|}}}{{{TransItalic|}}}
|{{
#if: {{{Surname1|}}}{{{EditorSurname1|}}}{{{IncludedWorkTitle|}}}{{{Periodical|}}}
|{{{Sep|,}}}
}} {{Citation/make link
| 1={{
#if: {{{IncludedWorkTitle|}}}
|{{
#if: {{{IncludedWorkURL|}}}
|{{
#if: {{{URL|}}}
|{{{URL}}}
}}
}}
|{{
#if: {{{URL|}}}
|{{{URL}}}
}}
}}
| 2=''<nowiki />{{{Title|}}}{{
#if:{{{TransItalic|}}}| [{{{TransItalic}}}]
}}<nowiki />''
}}
}}{{
#if: {{{TitleType|}}}
| ({{{TitleType}}})
}}{{
#if: {{{Series|}}}
|{{{Sep|,}}} {{{Series}}}
}}{{
#if: {{{Volume|}}}
|{{{Sep|,}}} '''<nowiki />{{{Volume}}}<nowiki />'''
}}{{
#if: {{{Other|}}}
|{{{Sep|,}}} {{{Other|}}}
}}{{
#if: {{{Edition|}}}
| ({{{Edition}}} ed.)
}}{{
#if: {{{PublicationPlace|}}}
|{{{Sep|,}}} {{{PublicationPlace}}}
}}{{
#if: {{{Publisher|}}}
|{{
#if: {{{PublicationPlace|}}}
|<nowiki>:</nowiki>
|{{{Sep|,}}}
}} {{{Publisher}}}
}}
}}{{

#if: {{{Surname1|}}}{{{EditorSurname1|}}}
|
|{{
#if: {{{Date|}}}
|{{{Sep|,}}} {{{Date}}}{{
#if:{{{YearNote|}}}
| [{{{YearNote}}}]
}}
}}
}}{{

#if: {{{PublicationDate|}}}
|{{
#ifeq: {{{PublicationDate|}}} | {{{Date|}}}
|
|{{
#if: {{{EditorSurname1|}}}
|{{
#if: {{{Surname1|}}}
|{{{Sep|,}}} {{{PublicationDate}}}
| (published {{{PublicationDate}}})
}}
|{{
#if: {{{Periodical|}}}
|{{{Sep|,}}} {{{PublicationDate}}}
| (published {{{PublicationDate}}})
}}
}}
}}
}}{{

#if: {{{Periodical|}}}
|
|{{
#if: {{{At|}}}
|{{{Sep|,}}} {{{At}}}
}}
}}{{

#if: {{{ARXIV|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=arxiv |input1={{{ARXIV|}}} }}
}}{{

#if: {{{ASIN|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=asin |input1={{{ASIN|}}} |input2={{{ASIN-TLD|}}} }}
}}{{

#if: {{{BIBCODE|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=bibcode |input1={{{BIBCODE|}}} }}
}}{{

#if:{{{DOI|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=doi |input1={{{DOI|}}} |input2={{{DoiBroken|}}} |input3={{{template doc demo|}}}}}
}}{{

#if: {{{ISBN|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=isbn |input1={{{ISBN|}}} }}
}}{{

#if: {{{ISSN|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=issn |input1={{{ISSN|}}} }}
}}{{

#if: {{{JFM|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=jfm |input1={{{JFM|}}} }}
}}{{

#if: {{{JSTOR|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=jstor |input1={{{JSTOR|}}} }}
}}{{

#if: {{{LCCN|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=lccn |input1={{{LCCN|}}} }}
}}{{

#if: {{{MR|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=mr |input1={{{MR|}}} }}
}}{{

#if: {{{OCLC|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=oclc |input1={{{OCLC|}}} }}
}}{{

#if: {{{OL|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=ol |input1={{{OL|}}} }}
}}{{

#if: {{{OSTI|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=osti |input1={{{OSTI|}}} }}
}}{{

#if: {{{PMC|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=pmc |input1={{{PMC|}}} }}
}}{{

#if: {{{PMID|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=pmid |input1={{{PMID|}}} }}
}}{{

#if: {{{RFC|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=rfc|input1={{{RFC|}}} }}
}}{{

#if: {{{SSRN|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=ssrn |input1={{{SSRN|}}} }}
}}{{

#if: {{{ZBL|}}}
|{{{Sep|,}}} {{citation/identifier |identifier=zbl |input1={{{ZBL|}}} }}
}}{{

#if: {{{ID|}}}
|{{{Sep|,}}} {{{ID}}}
}}{{

#if: {{{Archive|}}}
|{{{Sep|,}}} {{{Archive}}}[[Category:Pages using deprecated citation archive parameters]]
|{{
#if:{{{ArchiveURL|}}}{{{ArchiveDate|}}}
| {{{Sep|,}}} {{#ifeq: {{{DeadURL|}}} | no
| {{#if:{{{ArchiveURL|}}}
|{{Citation/make link|{{{ArchiveURL|}}}|{{#ifeq:{{{Sep}}}|.|A|a}}rchived}} from the original
|{{#ifeq:{{{Sep}}}|.|A|a}}rchived
}}
| {{#ifeq:{{{Sep}}}|.|A|a}}rchived{{#if:{{{OriginalURL|}}}{{{IncludedWorkURL|}}}
|{{#if:{{{ArchiveURL|}}}| from {{Citation/make link|{{{OriginalURL|{{{IncludedWorkURL|}}}}}}|the original}}}}
}}
}}{{#if:{{{ArchiveDate|}}}| on {{{ArchiveDate}}}}}{{
#if:{{#if:{{{ArchiveURL|}}}||A}}{{#if:{{{OriginalURL|}}}{{{IncludedWorkURL|}}}||B}}{{#if:{{{ArchiveDate|}}}||C}}
|. {{citation error|nocat={{{template doc demo|}}}
|If you specify <code>|{{#if:{{{ArchiveURL|}}}|archiveurl|archivedate}}=</code>{{#ifeq:{{{DeadURL|}}}|no|{{#if:{{{OriginalURL|}}}{{{IncludedWorkURL|}}}|| and <code>|deadurl=no</code>}}}}, you must {{#if:{{{OriginalURL|}}}{{{IncludedWorkURL|}}}| also specify <code>|{{#if:{{{ArchiveURL|}}}|archivedate|archiveurl}}=</code>| {{#ifeq:{{{DeadURL|}}}|no|also|first}} specify <code>|url=</code>}}}}
}}
}}
}}{{

#if: {{{URL|}}}{{{IncludedWorkURL|}}}{{#ifeq:{{{DeadURL|}}}|no|{{{ArchiveURL|}}}|}}
|{{
#if: {{{Title|}}}{{{IncludedWorkTitle|}}}{{{TransTitle|}}}
|{{{Sep|,}}} {{
#if: {{{IncludedWorkURL|}}}
|{{{IncludedWorkURL}}}
|{{{URL}}}
}}
|{{{Sep|,}}} {{
#if: {{{IncludedWorkURL|}}}
|{{{IncludedWorkURL}}}
|{{{URL}}}
}}
}}{{
#if: {{{AccessDate|}}}
| {{#ifeq:{{{Sep|}}}|,|, r|. R}}etrieved {{{AccessDate}}}
}}
}}{{#if:{{{laysummary|}}}
|{{{Sep|,}}} [{{{laysummary}}} Lay summary]{{#if: {{{laysource|}}}| – ''<nowiki />{{{laysource}}}<nowiki />''}}
}}{{#if:{{{laydate|}}}
| ({{{laydate}}})
}}{{#if:{{{quote|}}}
|{{{Sep|,}}} "{{{quote}}}"
}}{{{PS|}}}<span
class="Z3988"
title="ctx_ver=Z39.88-2004&rft_val_fmt={{urlencode:info:ofi/fmt:kev:mtx:}}{{
#if: {{{Periodical|}}}
|journal&rft.genre=article&rft.atitle={{urlencode:{{{Title|}}}}}&rft.jtitle={{urlencode:{{{Periodical|}}}}}
|book{{
#if: {{{IncludedWorkTitle|}}}
|&rft.genre=bookitem&rft.btitle={{urlencode:{{{IncludedWorkTitle|}}}}}&rft.atitle={{urlencode:{{{Title|}}}}}
|&rft.genre=book&rft.btitle={{urlencode:{{{Title|}}}}}
}}
}}{{
#if: {{{Surname1|}}} |&rft.aulast={{urlencode:{{{Surname1}}}}}{{
#if: {{{Given1|}}} |&rft.aufirst={{urlencode:{{{Given1}}}}}
}}
}}{{
#if: {{{Surname1|}}} |&rft.au={{urlencode:{{{Surname1}}}}}{{
#if: {{{Given1|}}} |{{urlencode:{{{NameSep|, }}}{{{Given1}}}}}
}}
}}{{
#if: {{{Surname2|}}} |&rft.au={{urlencode:{{{Surname2}}}}}{{
#if: {{{Given2|}}} |{{urlencode:{{{NameSep|, }}}{{{Given2}}}}}
}}
}}{{
#if: {{{Surname3|}}} |&rft.au={{urlencode:{{{Surname3}}}}}{{
#if: {{{Given3|}}} |{{urlencode:{{{NameSep|, }}}{{{Given3}}}}}
}}
}}{{
#if: {{{Surname4|}}} |&rft.au={{urlencode:{{{Surname4}}}}}{{
#if: {{{Given4|}}} |{{urlencode:{{{NameSep|, }}}{{{Given4}}}}}
}}
}}{{
#if: {{{Surname5|}}} |&rft.au={{urlencode:{{{Surname5}}}}}{{
#if: {{{Given5|}}} |{{urlencode:{{{NameSep|, }}}{{{Given5}}}}}
}}
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1 Peter 5:10 (1611 KJV)

2021-11-16T11:01:48Z

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'''1 Peter 5:10 (1611 KJV)''' But the God of all grace who hath called vs into his eternall glory by Christ Iesus, after that ye haue suffered a while, make you perfect, stablish, strengthen, settle you.

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Exodus 33:19 (1611 KJV)

2021-11-16T11:01:04Z

KJV: Template:Donate

'''Exodus 33:19 (1611 KJV)''' And he said, I will make all my goodnesse passe before thee, and I will proclaime the name of the Lord before thee: and will bee gracious to whom I wil be gracious, and wil shew mercie on whom I will shew mercie.

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Leviticus 14:17 (1611 KJV)

2021-11-16T11:00:34Z

KJV: Template:Donate

'''Leviticus 14:17 (1611 KJV)''' And of the rest of the oile that is in his hand, shall the Priest put vpon the tip of the right eare of him that is to be cleansed, and vpon the thumbe of his right hande, and vpon the great toe of his right foot, vpon the blood of the trespasse offering.

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Exodus 16:19 (1611 KJV)

2021-11-16T10:59:34Z

KJV: Template:Donate

'''Exodus 16:19 (1611 KJV)''' And Moses saide, Let no man leaue of it till the morning.

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Deuteronomy 2:31

2021-11-16T10:59:00Z

KJV: Template:Donate

'''Deuteronomy 2:31''' And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land.

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Christian theology

2021-11-16T10:44:09Z

KJV: /* External Links */ corrected spelling of article

''See also'' [[History of Christian theology]] [[Outline of Christian theology]]

'''[[Christian]] [[theology]]''' is based largely upon the [[Canonical Gospels]], letters and books of the [[New Testament]] and to a lesser degree the [[Old Testament]], being a discourse concerning [[Christianity|Christian]] logic. Christian theologians use Biblical [[exegesis]], [[rationality|rational]] analysis, and argument to [[understanding|understand]], [[explanation|explain]], test, [[critique]], defend or promote Christianity. Theology might be undertaken to help the theologian understand Christianity more truly, make [[comparative religion|comparisons]] between Christianity and other traditions, [[apologetics|defend]] Christianity against critics, facilitate Christianity's reform, assist in the [[proselytism|propagation]] of Christianity, draw on the resources of the Christian tradition to address some present situation or need.

[[Systematic theology]] is a discipline of Christian theology that attempts to formulate an orderly, rational, and coherent account of the Christian faith and beliefs. Systematic theology draws on the foundational [[sacred texts]] of Christianity, while simultaneously investigating the development of Christian doctrine over the course of history, particularly through philosophy, science and ethics. Inherent to a system of theological thought is that a method is developed, one which can be applied both broadly and particularly. Systematic theology will typically explore: [[God in Christianity|God]], the [[attributes of God]], the [[Trinity]], [[Revelation]], [[Creation]], [[Divine providence]], [[Theodicy]], [[Christology]], [[Pneumatology]], [[Theological anthropology|doctrine on humanity]], [[Hamartiology]], [[Soteriology]], [[Ecclesiology]], [[sacrament]]s, [[Eschatology]], Christian living, the [[Afterlife#Christianity|afterlife]], and statements on other religions.

Christian theology has permeated much of [[Western culture]], especially in pre-modern Europe.

==External Links==

* [http://en.wikipedia.org/wiki/Christian_theology Wikipedia Article on Christian theology]

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Anastasius Sinaita

2021-11-16T10:42:23Z

KJV: Article from Wikipedia

'''Anastasius Sinaita''' (died after 700), also called '''Anastasius of Sinai''' or '''Anastasius the Sinaite''', was a [[Greeks|Greek]] writer, priest and abbot of [[Saint Catherine's Monastery]] on [[Mount Sinai]].

==Life==
What little is known about his life is gathered from his own works. In Antiquity, he was often confused with the bishop and writer [[Anastasius I of Antioch]] (559–598), and the authorship of various works attributed to Anastasius of Sinai is still vigorously disputed. A canon has been tentatively accepted by modern scholars, but even among these Anastasian works there are spurious sections. His writings concern questions and answers about issues of Christian dogma, ritual, and lifestyle (catechism); sermons; and [[exegesis]]. He was fond of tracing the [[etymologies]] of key Christian terms; he was erudite in the [[Bible]] and early [[Patristic]] literature; and he had a pervasive interest in the nature of God and man, especially in the [[person of Christ]] ([[Christology]]). He was not reluctant to develop and express his own theories about key ecclesiastical issues, which led to later commentaries, emendations, and perhaps even [[censorship]] of parts of his works.

==Major works==
The principal works transmitted under Anastasius' name include the ''Viae Dux'', ''Quaestiones et Responsiones'', ''Hexaemeron'', ''Homilia i, ii, iii de creatione hominis'', and the ''Narrationes''. The ''Viae Dux'' - also called the ''Hodegos'' (Greek transliteration) and "Guide Along the Right Path" (English translation) - was written in defense of the [[Chalcedonian Creed]]. A collection of works by Anastasius, the ''Viae Dux'' served to support the true faith and to counter the attacks of heretics, in particular [[Monophysites]].

His ''Quaestiones et Responsiones'' ("Questions and Responses") was a popular genre and falls under the category of pastoral theology. It offers advice, largely to the lay community, on spiritual and sacramental matters, charitable donations, marriage, and other subjects. Here Anastasius reveals a distinctly personal tone and offers a window into the day-to-day existence of ordinary people. It is especially significant because it is an eyewitness account of the expansion of Islam into Sinai and Egypt, which were predominantly Christian, and of the effect that Moslem domination had on Christian life and beliefs.

Anastasius was probably the author of the ''Hexaemeron'', a commentary in 12 books about the [[Genesis creation narrative]]. (''Hexaemeron'', sometimes spelled [[Hexameron]], means “six-days”.) In the ''Hexaemeron'' Anastasius argues that Moses on Mount Sinai was inspired by the Holy Spirit to write not only the creation narrative, but also in the same text to prophesize the New Creation through Christ. Thus Adam represents Christ and Eve represents the Church. Anastasius' extensive exegesis of the beginning of Genesis draws upon commentaries written by many Fathers of the Church, including [[Clement of Alexandria]], [[Origen]], [[Gregory of Nyssa]], [[Gregory of Nazianzus]], and [[Pseudo-Dionysius the Areopagite]]. One reason for some doubts about Anastasius’ authorship is the lack of any surviving manuscript copied before the end of the fifteenth century. The lack of earlier manuscripts, however, could be the result of [[censorship]]. The [[allegorical interpretations of Genesis]] in the ''Hexaemeron'' by Anastasius are in many ways a counterpoint to the more literal ''Hexaemeron'' written by [[Basil the Great]].

==See also==
*[[Allegory]]
*[[Biblical exegesis]]
*[[Book of Genesis]]
*[[Chalcedonian]]
*[[Christian mysticism]]
*[[Christology]]
*[[Eastern Christianity]]
*[[Eastern Orthodox]]
*[[List of Catholic saints]]
*[[Mount Sinai]]
*[[Mysticism]]
*[[Patristics]]
*[[Saint Catherine, Egypt]]
*[[Saint Catherine's Monastery]]
*[[Typology (theology)]]

'''Bibliography'''
*Haldon, John. "The Works of Anastasius of Sinai : A Key Source for the History of Seventh-Century East Mediterranean Society and Belief." In ''The Byzantine and Early Islamic Near East, Volume I: Problems in the Literary Source Material,'' edited by A. Cameron and L. Conrad. Princeton: Darwin Press, 1992. pp. 107–147.
*Kuehn, Clement A., and John D. Baggarly. ''Anastasius of Sinai. Hexaemeron.'' (Orientalia Christiana Analecta 278). Rome: Pontificio Istituto Orientale, 2007.
*Kuehn, Clement A. Review of ''Patrology: The Eastern Fathers from the Council of Chalcedon (451) to John of Damascus (†750)'', ed. by Angelo Di Berardino et al. In ''Byzantinische Zeitschrift'' 101/2 (2008): n.p.
*Richard, Marcel, and Joseph Munitiz, eds. ''Anastasii Sinaïtae: Quaestiones et responsiones.'' CCSG 59. Turnhout: Brepols, 2006.
*Shahan, Thomas J. "[http://www.newadvent.org/cathen/01455d.htm St. Anastasius Sinaita]" ''[[Catholic Encyclopedia]]''. New York: Robert Appleton Company. 1907.
*Uthemann, Karl-Heinz, ed. ''Anastasii Sinaïtae: Viae dux.'' CCSG 8. Turnhout: Brepols, 1981.
*Uthemann, Karl-Heinz, ed. ''Anastasii Sinaïtae: Sermones duo in constitutionem hominis secundum imaginem Dei necnon opuscula adversus monotheletas.'' CCSG 12. Turnhout: Brepols, 1985.
*Uthemann, Karl-Heinz. "Anastasius the Sinaite." In ''Patrology. The Eastern Fathers from the Council of Chalcedon (451) to John of Damascus (†750),'' edited by Angelo Di Berardino et al. Cambridge: James Clark, 2006. pp. 313–331.
*Weiss, Günter. ''Studien zum Leben, zu den Schriften und zur Theologie des Patriarchen Anastasius I. von Antiochien (559 - 598).'' Munich: Institut für Byzantinistik, 1965

== External links ==
* [http://www.newmoses.org/hexaemeron.html A discussion of the Hexaemeron] at Creation
* [https://web.archive.org/web/20120313044248/http://www.anastasiosofsinai.org/list-of-works.html A complete list of Anastasian writings] at Anastasios of Sinai
* [http://search.eb.com/eb/article-9000518 Anastasius Sinaita] at Britannica Online

{{DEFAULTSORT:Anastasius Sinaita}}
[[Category:7th-century Byzantine monks]]
[[Category:7th-century Christian mystics]]
[[Category:7th-century Christian saints]]
[[Category:7th-century Christian theologians]]
[[Category:Biblical exegesis]]
[[Category:Byzantine Christian mystics]]
[[Category:Christology]]
[[Category:Church Fathers]]
[[Category:Greek Christian mystics]]
[[Category:Patristic mystics]]

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Origen

2021-10-26T08:37:10Z

KJV: /* Life */ removed Origen2.jpg redlinked file

[[image:Origen3.jpg|thumb|Origen]]'''Origen''' ([[Greek language|Greek]]: Ὠριγένης ''Ōrigénēs'', or '''Origen Adamantius''', 185–254) was an heretical [[History of Africa#Antiquity|African]] scholar and [[theology|theologian]], and one of the most distinguished writers of the early [[Christian Church|Church]] despite not being considered a [[Church father]] by most Christians who recognize this distinction. Origen was also largely and ultimately responsible for the coalescence of Christian writings which became the [[New Testament]], even though he had long passed on by the time the post-Constantinian Church officially approved of the twenty-seven with which we are familiar today, and even though he would have likely included, along with the twenty-seven, [[Shepherd of Hermas]], ''[[Epistle of Barnabas]]'', and ''[[1 Clement]]''. He holds this distinction because the canonical choices that were ultimately made seem heavily, if not certainly, influenced by the historical evidences of [[Eusebius of Caesarea]] in his ''[[Ecclesiastical History]]'' [3.25;6.25]: Eusebius got most, if not all, of his information about what Christian writings were accepted by the various churches from the writings and library of Origen. According to tradition, he is held to have been an [[History of Roman Egypt|Egyptian]] who taught in [[Alexandria]], reviving the [[Catechetical School of Alexandria]] where [[Clement of Alexandria]] had taught. The [[patriarch of Alexandria]] at first supported Origen but later expelled him for being ordained without the patriarch's permission. He relocated to [[Caesarea Maritima]] and died there after being tortured during a persecution.

Using his knowledge of Hebrew, he produced the [[Hexapla]] and a corrected [[Septuagint]]. Many who support the [[King James Version]] and the [[Textus Receptus]], believe that this was the origin of the [[Septuagint]], and not a mere update. He wrote commentaries on most of the books of the [[Bible]]. In ''De principiis'' (''On First Principles''), he articulated one of the first [[philosophy|philosophical]] expositions of [[Christian doctrine]].
He interpreted scripture [[allegorical interpretation|allegorically]] and developed certain doctrines with similarities to [[Neo-Pythagorean]] and [[Neo-Platonist]] thought.
Like [[Plotinus]], he wrote that the [[soul]] passes through successive stages of [[incarnation]] before eventually reaching [[God]].
He imagined even [[demon]]s being reunited with God. For Origen, God was the First Principle, and Christ, the [[Jesus Christ the Logos|Logos]], was subordinate to him.
His views of a hierarchical structure in the [[Trinity (Christianity)|Trinity]], the temporality of matter, "the fabulous preexistence of souls," and "the monstrous restoration which follows from it" were declared [[anathema]] in the 6th century.

==Etymology==
His Greek name, ''Ōrigénēs'' (Ὠριγένης), probably means "child of [[Horus]]" (from Ὡρος, "Horus", and γένος, "born"). His nickname or cognomen ''Adamantius'' derives from Greek ἀδάμας, which means "unconquerable" or "unbreakable".

==Life==

Origen was educated by his father, [[St. Leonides|Leonides]], who gave him a standard Hellenistic education, but also had him study the Christian Scriptures. In 202, Origen's father was killed in the outbreak of the [[persecution of Christians|persecution]] during the reign of [[Septimius Severus]]. Legend has it that Origen wished to follow in martyrdom, but was prevented only by his mother hiding his clothes. The death of Leonides left the family of nine impoverished when their property was confiscated. Origen, however, was taken under the protection of a woman of wealth and standing; but as her household already included a heretic named Paul, the strictly orthodox Origen seems to have remained with her only a short time.

Since his father's teaching enabled him also to give elementary instruction, he revived, in 203, the Catechetical School of Alexandria, whose last teacher, Clement of Alexandria, was apparently driven out by the persecution. But the persecution still raged, and the young teacher unceasingly visited the prisoners, attended the courts, and comforted the condemned, himself preserved from harm as if by a miracle. His fame and the number of his pupils increased rapidly, so that Bishop [[Demetrius of Alexandria]], made him restrict himself to instruction in Christian doctrine alone.

Origen, to be entirely independent, sold his library for a sum which netted him a daily income of 4 [[Obolus|obols]], on which he lived by exercising the utmost frugality. Teaching throughout the day, he devoted the greater part of the night to the study of the Bible and lived a life of rigid [[asceticism]].

[[Eusebius]] reported that Origen, following [[Matthew 19:12]] literally, castrated himself. This story was accepted during the Middle Ages and was cited by [[Abelard]] in his 12th century letters to Heloise. Scholars within the past century have questioned this, surmising that this may have been a rumor circulated by his detractors. The 1903 Catholic Encyclopedia does not report this. However, renowned historian of late antiquity Peter Brown finds no reason to deny the truth of Eusebius' claims.

During the reign of emperor [[Caracalla]], about 211-212, Origen paid a brief visit to [[Rome]], but the relative laxity during the pontificate of [[Pope Zephyrinus|Zephyrinus]] seems to have disillusioned him, and on his return to Alexandria he resumed his teaching with zeal increased by the contrast. But the school had far outgrown the strength of a single man; the catechumens pressed eagerly for elementary instruction, and the baptized sought for interpretation of the Bible. Under these circumstances, Origen entrusted the teaching of the catechumens to [[Heraclas]], the brother of the martyr Plutarch, his first pupil.

His own interests became more and more centered in [[exegesis]], and he accordingly studied [[Hebrew language|Hebrew]], though there is no certain knowledge concerning his instructor in that language. From about this period (212-213) dates Origen's acquaintance with [[Ambrose of Alexandria]], whom he was instrumental in converting from [[Valentinius|Valentinianism]] to orthodoxy. Later (about 218) Ambrose, a man of wealth, made a formal agreement with Origen to promulgate his writings, and all the subsequent works of Origen (except his sermons, which were not expressly prepared for publication) were dedicated to Ambrose.

In 213 or 214, Origen visited Arabia at the request of the prefect, who wished to have an interview with him; and Origen accordingly spent a brief time in [[Petra]], after which he returned to Alexandria. In the following year, a popular uprising at Alexandria caused Caracalla to let his soldiers plunder the city, shut the schools, and expel all foreigners. The latter measure caused Ambrose to take refuge in [[Caesarea Maritima|Caesarea]], where he seems to have made his permanent home; and Origen left Egypt, apparently going with Ambrose to Caesarea, where he spent some time. Here, in conformity with local usage based on Jewish custom, Origen, though not ordained, preached and interpreted the Scriptures at the request of the bishops Alexander of Jerusalem and Theoctistus of Caesarea. When, however, the confusion in Alexandria subsided, Demetrius recalled Origen, probably in 216.

Of Origen's activity during the next decade little is known, but it was probably devoted to teaching and writing. The latter was rendered the more easy for him by Ambrose, who provided him with more than seven stenographers to take dictation in relays, as many scribes to prepare long-hand copies, and a number of girls to multiply the copies. At the request of Ambrose, he now began a huge commentary on the Bible, beginning with John, and continuing with [[Book of Genesis|Genesis]], [[Psalms]] 1-25, and [[Book of Lamentations|Lamentations]], besides brief exegeses of selected texts (forming the ten books of his ''Stromateis''), two books on the [[resurrection]], and the work ''On First Principles''.

===Conflict with Demetrius and removal to Caesarea===
About 230, Origen entered on the fateful journey which was to compel him to give up his work at Alexandria and embittered the next years of his life. Sent to [[Greece]] on some ecclesiastical mission, he paid a visit to Caesarea, where he was heartily welcomed and was ordained a priest, that no further cause for criticism might be given Demetrius, who had strongly disapproved his preaching before ordination while at Caesarea. But Demetrius, taking this well-meant act as an infringement of his rights, was furious, for not only was Origen under his jurisdiction as bishop of Alexandria, but, if Eastern sources may be believed, Demetrius had been the first to introduce episcopal ordination in Egypt. The metropolitan accordingly convened a synod of bishops and presbyters which banished Origen from Alexandria, while a second synod declared his ordination invalid.

Origen accordingly fled from Alexandria in 231, and made his permanent home in Caesarea. A series of attacks on him seems to have emanated from Alexandria, whether for his [[self-castration]] (a capital crime in Roman law) or for alleged [[heterodoxy]] is unknown; but at all events these fulminations were heeded only at Rome, while Palestine, Phoenicia, Arabia, and Achaia paid no attention to them.

At Alexandria, Heraclas became head of Origen's school, and shortly afterward, on the death of Demetrius, was consecrated bishop. At Caesarea, Origen was joyfully received, and was also the guest of [[Firmilian]], bishop of [[Caesarea Cappadociae|Caesarea in Cappadocia]], and of the empress-dowager, [[Julia Mamaea]], at [[Antioch]]. The former also visited him at Caesarea, where Origen, deeply loved by his pupils, preached and taught [[dialectic]]s, [[physics]], [[ethics]], and [[metaphysics]]; thus laying his foundation for the crowning theme of theology.

He accordingly sought to set forth all the [[science]] of the time from the Christian point of view, and to elevate Christianity to a theory of the [[Universe]] compatible with Hellenism. In 235, with the accession of [[Maximinus Thrax]], a persecution raged; and for two years Origen is said, though on somewhat doubtful authority, to have remained concealed in the house of a certain Juliana in Caesarea of Cappadocia.

Little is known of the last twenty years of Origen's life. He preached regularly on Wednesdays and Fridays, and later daily. He evidently, however, developed an extraordinary literary productivity, broken by occasional journeys; one of which, to Athens during some unknown year, was of sufficient length to allow him time for research.

After his return from Athens, he succeeded in converting [[Beryllus]], bishop of Bostra, from his [[adoptionism|adoptionistic]] (i.e., belief that Jesus was born human and only became divine after his baptism) views to the orthodox faith; yet in these very years (about 240) probably occurred the attacks on Origen's own orthodoxy which compelled him to defend himself in writing to [[Pope Fabian]] and many bishops. Neither the source nor the object of these attacks is known, though the latter may have been connected with [[Novatianism]] (a strict refusal to accept Christians who had denied their faith under persecution).

After his conversion of Beryllus, however, his aid was frequently invoked against heresies. Thus, when the doctrine was promulgated in Arabia that the soul died and decayed with the body, being restored to life only at the resurrection (see [[soul sleep]]), appeal was made to Origen, who journeyed to Arabia, and by his preaching reclaimed the erring.

There was second outbreak of the [[Antonine Plague]], which at its height in 251 to 266 took the lives of 5,000 a day in Rome. This time it was called the [[Plague of Cyprian]]. Emperor [[Gaius Messius Quintus Decius]], believing the plague to be a product of magic, caused by the failure of Christians to recognize him as Divine, began Christian persecutions. This time Origen did not escape. He was tortured, pilloried, and bound hand and foot to the block for days without yielding. Though he did not die while being tortured, he died three years later due to injuries sustained at the age of 69. A later legend, recounted by [[Jerome]] and numerous itineraries place his death and burial at [[Tyre (Lebanon)|Tyre]], but to this little value can be attached.

==Works==

===Exegetical writings===
According to [[Epiphanius of Salamis|Epiphanius]], Origen wrote about 6,000 works (''i.e.'', rolls or chapters). A list was given by [[Eusebius of Caesarea|Eusebius]] in his lost ''Life of Pamphilus'', which was apparently known to Jerome. These fall into four classes: [[textual criticism]]; exegesis; systematic, practical, and apologetic theology; and [[Letter (message)|letters]]; besides certain spurious works.

By far the most important work of Origen on textual criticism was the ''[[Hexapla]]'', a comparative study of various translations of the Old Testament.

The full text of the ''Hexapla'' is no longer extant. Some portions were discovered in [[Milan]] indicating that at least some individual parts existed much longer than was previously thought. The ''Hexapla'' has been referred to by later manuscripts and authors, and represented the precursor to the parallel bible.

The ''Tetrapla'' was an abbreviation of the ''Hexapla'' in which Origen placed only the translations (Aquila, Symmachus, Theodotion, and the [[Septuagint]]) in parallels.

He was likewise keenly conscious of the textual difficulties in the manuscripts of the New Testament, although he never wrote definitely on this subject. In his exegetical writings he frequently alludes to the variant readings, but his habit of making rough citations in his dictation, the verification being left to the scribes, renders it impossible to deduce his text from his commentaries. Eusebius in ''[[Church History (Eusebius)|Ecclesiastical History]]'' 6.25.7 strongly implies Origen disputed the authenticity of the Letters of Paul when he wrote that Paul did not write to all the churches that he taught and even to the ones he wrote he only sent a few lines. However, Origen's own writings refer often to the words of Paul.

The exegetical writings of Origen fall into three classes:
*scholia, or brief summaries of the meaning of difficult passages
*[[homilies]]
*"books", or commentaries in the strict sense of the term.

Jerome states that there were scholia on Leviticus, Psalms i.-xv., Ecclesiastes, Isaiah, and part of John. The ''Stromateis'' were of a similar character, and the margin of ''Codex Athous Laura'', 184, contains citations from this work on Rom. 9:23; I Cor. 6:14, 7:31, 34, 9:20-21, 10:9, besides a few other fragments.

Homilies on almost the entire Bible were prepared by Origen, these being taken down after his sixtieth year as he preached. It is not improbable that Origen gave no attention to supervising the publication of his homilies, for only by such a hypothesis can the numerous evidences of carelessness in diction be explained. The exegesis of the homilies was simpler than that of the scientific commentaries, but nevertheless demanded no mean degree of intelligence from the auditor. Origen's chief aim was the practical exposition of the text, verse by verse; and while in such barren books as Leviticus and Numbers he sought to allegorize, the wealth of material in the prophets seldom rendered it necessary for him to seek meanings deeper than the surface afforded. Whether the sermons were delivered in series, or the homilies on a single book were collected from various series, is unknown. The homilies preserved are on Genesis (17), Exodus (13), Leviticus (18), Numbers (28), Joshua (16), Judges (9), I Sam. (2), Psalms xxxvi-xxviii (9), Canticles (2), Isaiah (9), Jeremiah (7 Greek, 2 Latin, 12 Greek and Latin), [[Ezekiel]] (14), and Luke (39).

===Extant commentaries of Origen===
The object of Origen's commentaries was to give an exegesis that discriminated strictly against historical significance, in favour of a "hidden" spiritual truth. At the same time, he neglected neither philological nor geographical, historical nor antiquarian material, to all of which he devoted numerous excursuses.

In his commentary on John he constantly considered the exegesis of the Valentinian Heracleon (probably at the instance of Ambrose), and in many other places he implied or expressly cited Gnostic views and refuted them.

Unfortunately, only meagre fragments of the commentaries have survived. Besides the citations in the ''Philocalia'', which include fragments of the third book of the commentary on Genesis, Ps. i, iv.1, the small commentary on Canticles, and the second book of the large commentary on the same, the twentieth book of the commentary on Ezekiel, and the commentary on Hosea, and of the commentary on John, only books i, ii, x, xiii, xx, xxviii, xxxii, and a fragment of xix. have been preserved. The commentary on Romans is extant only in the abbreviated version of Rufinus, though some Greek fragments also exist. The eight books preserved of the commentary on Matthew likewise seem to be either a brief reworking or a rough outline.

Codex Vaticanus 1215 gives the division of the twenty-five books of the commentary on Ezekiel, and part of the arrangement of the commentary on Isaiah (beginnings of books VI, VIII, XVI; book X extends from Isa. viii.1 to ix.7; XI from ix.8, to x.11; XII, from x.12 to x.23; XIII from x.24 to xi.9; XIV from xi.10 to xii.6; XV from xiii.1 to xiii.16; XXI from xix.1 to xix.17; XXII from xix.18 to xx.6; XXIII from xxi.1 to xxi.17; XXIV from xxii.1 to xxii.25; XXV from xxiii.1 to xxiii.18; XXVI from xxiv.1 to xxv.12; XXVII from xxvi.1 to xxvi.15; XXVIII from xxvi.16 to xxvii.11a; XXIX from xxvii.11b to xxviii.29; and XXX treats of xxix.1 sqq.).

Codex Athous Laura 184, in like manner, gives the division of the fifteen books of the commentary on Romans (except XI and XII) and of the five books on Galatians, as well as the extent of the commentaries on Philippians and Corinthians (Romans I from 1:1 to 1:7; II from 1:8 to 1:25; III from 1:26 to 2:11; IV from 2:12 to 3:15; V from 3:16 to 3:31; VI from 4:1 to 5:7; VII from 5:8 to 5:16; VIII from 5:17 to 6:15; IX from 6:16 to 8:8; X from 8:9 to 8:39; XIII from 11:13 to 12:15; XIV from 12:16 to 14:10; XV from 14:11 to the end; Galatians I from 1:1 to 2:2; II from 2:3 to 3:4; III from 3:5 to 4:5; IV from 4:6 to 5:5; and V from 5:6 to 6:18; the commentary on Philippians extended to 4:1; and on Ephesians to 4:13).

===Dogmatic, practical, and apologetic writings===
Among the systematic, practical, and apologetic writings of Origen, mention should first be made of his work ''On First Principles'', perhaps written for his more advanced pupils at Alexandria and probably composed between 212 and 215. It is extant only in the free translation of Rufinus, except for fragments of the third and fourth books preserved in the ''[[Philokalia]]'', and smaller citations in Justinian's letter to Mennas.

In the first book the author considers [[God]], the [[Logos]], the Holy Ghost, reason, and the angels; in the second the world and man (including the incarnation of the Logos, the soul, free will, and eschatology); in the third, the doctrine of sin and redemption; and in the fourth, the Scriptures; the whole being concluded with a résumé of the entire system. The work is noteworthy as the first endeavor to present Christianity as a complete theory of the universe, and was designed to remove the difficulties felt by many Christians concerning the essential basis of their faith.

Earlier in date than this treatise were the two books on the resurrection (now lost, a fate which has also befallen two dialogues on the same theme) dedicated to Ambrose. After his removal to Caesarea, Origen wrote the works, still extant, ''On Prayer'', ''On Martyrdom'', and ''[[Contra Celsum|Against Celsus]]''. The first of these was written shortly before 235 (or possibly before 230), and, after an introduction on the object, necessity, and advantage of [[prayer]], ends with an exegesis of the Lord's Prayer, concluding with remarks on the position, place, and attitude to be assumed during prayer, as well as on the classes of prayer.

The persecution of Maximinus was the occasion of the composition of the ''On Martyrdom'', which is preserved in the ''Exhortation to Martyrdom''. In it, Origen warns against any trifling with idolatry and emphasizes the duty of suffering martyrdom manfully; while in the second part he explains the meaning of martyrdom. The eight books against [[Celsus]], Contra Celsum were written in 248 in reply to the polemic of the pagan philosopher against Christianity.

[[Eusebius]] had a collection of more than one hundred letters of Origen, and the list of Jerome speaks of several books of his epistles. Except for a few fragments, only a short letter to [[Gregory Thaumaturgus]] and the epistle to [[Sextus Julius Africanus]] (defending the authenticity of the Greek additions to the book of Daniel) have been preserved.

For forgeries of the writings of Origen made in his lifetime cf. Rufinus, ''De adulteratione librorum Origenis''. The ''Dialogus de recta in Deum fide'', the ''[[Philosophumena]]'' of [[Hippolytus of Rome]], and the ''Commentary on Job'' by [[Julian of Halicarnassus]] have also been ascribed to him.

==Views==
===Philosophical and religious===
Origen, allegedly trained in the school of Clement and by his father, has long been considered essentially a [[Platonism|Platonist]] with occasional traces of [[Stoic]] philosophy. [[Mark J Edwards]] has argued that many of Origen's positions are more properly [[Aristotelianism|Aristotelian]] than strictly Platonic (for instance, his philosophical anthropology). Nonetheless, he was thus a pronounced idealist, as one regarding all things temporal and material as insignificant and indifferent, the only real and eternal things being comprised in the idea. He therefore regards as the purely ideal center of this spiritual and eternal world, God, the pure reason, whose creative powers call into being the world with matter as the necessary substratum.

Origen's cosmology is complicated, but he seems to have held that souls existed prior to becoming embodied in an ideal state, and only on account of their own negligence did they fall. This is in fact the impetus for creation, and a repeated trope in Origen is his insistence that diversity is the by-product of the free-will of souls. Thus, material creation is at least implicitly of a lesser ontological category than the immaterial, or spiritual, and the heavy material bodies that man assumes after the fall will eventually be cast off. Origen, however, still insisted on a bodily resurrection, but in contrast to Athenagoras, who believed that earthly bodies would be precisely reconstituted in the hereafter, Origen argued that Paul's notion of a flourishing spiritual body is more appropriate.

He was, indeed, a rigid adherent of the Bible, making no statement without adducing some Scriptural basis. To him the Bible was divinely inspired, as was proved both by the fulfilment of [[prophecy]] and by the immediate impression which the Scriptures made on those who read them. Since the divine Logos spoke in the Scriptures, they were an organic whole and on every occasion he combatted the Gnostic tenet of the inferiority of the Old Testament.

In his exegesis, Origen sought to discover the deeper meaning implied in the Scriptures. One of his chief methods was the translation of proper names, which enabled him, like Philo, to find a deep meaning even in every event of history (see [[hermeneutics]]), but at the same time he insisted on an exact grammatical interpretation of the text as the basis of all exegesis.

A strict adherent of the Church, Origen yet distinguished sharply between the ideal and the empirical Church, representing "a double church of men and angels", or, in Platonic phraseology, the lower church and its celestial ideal. The ideal Church alone was the Church of Christ, scattered over all the earth; the other provided also a shelter for sinners. Holding that the Church, as being in possession of the mysteries, affords the only means of salvation, he was indifferent to her external organization, although he spoke sometimes of the office-bearers as the pillars of the Church, and of their heavy duties and responsibilities.

More important to him was the idea borrowed from Plato of the grand division between the great human multitude, capable of sensual vision only, and those who know how to comprehend the hidden meaning of Scripture and the diverse mysteries, church organization being for the former only.

It is doubtful whether Origen possessed an obligatory creed; at any rate, such a confession of faith was not a norm like the inspired word of Scripture. The reason, illumined by the divine Logos, which is able to search the secret depths of the divine nature, remains as the only source of knowledge.

===Theological and dogmatic===
Origen's conception of God is apophatic—God is a perfect unity, invisible and incorporeal, transcending all things material, and therefore inconceivable and incomprehensible. He is likewise unchangeable, and transcends space and time. But his power is limited by his goodness, justice, and wisdom; and, though entirely free from necessity, his goodness and omnipotence constrained him to reveal himself.

This revelation, the external self-emanation of God, is expressed by Origen in various ways, the Logos being only one of many. Revelation was the first creation of God (cf. Prov. viii. 22), in order to afford creative mediation between God and the world, such mediation being necessary, because God, as changeless unity, could not be the source of a multitudinous creation.

The Logos is the rational creative principle that permeates the universe. Since God eternally manifests himself, the Logos is likewise eternal. He forms a bridge between the created and uncreated, and only through him, as the visible representative of divine wisdom, can the inconceivable and incorporeal God be known. Creation came into existence only through the Logos, and God's nearest approach to the world is the command to create. While the Logos is substantially a unity, he comprehends a multiplicity of concepts, so that Origen terms him, in Platonic fashion, "essence of essences" and "idea of ideas".

The defense of the unity of God against the Gnostics led Origen to maintain the subordination of the Logos to God, and the doctrine of the eternal generation is later. Origen distinctly emphasised the independence of the Logos as well as the distinction from the being and substance of God. The term "of the same substance with the Father" was not employed. The Logos (and the Holy Spirit also) however, does share in the divinity of God. He is an image, a reflex of God, in which God communicates his divinity, as light radiating from the sun.

===The Logos doctrine and cosmology===
The activity of the Logos was conceived by Origen in Platonic fashion, as the world soul, wherein God manifested his omnipotence. His first creative act was the divine spirit, as an independent existence; and partial reflexes of the Logos were the created rational beings, who, as they had to revert to the perfect God as their background, must likewise be perfect; yet their perfection, unlike in kind with that of God, the Logos, and the divine spirit, had to be attained. The freedom of the will is an essential fact of the reason, notwithstanding the foreknowledge of God. The Logos, eternally creative, forms an endless series of finite, comprehensible worlds, which are mutually alternative. Combining the Stoic doctrine of a universe without beginning with the Biblical doctrine of the beginning and the end of the world, he conceived of the visible world as the stages of an eternal cosmic process, affording also an explanation of the diversity of human fortunes, rewards, and punishments. The material world, which at first had no place in this eternal spiritual progression, was due to the fall of the spirits from God, the first being the serpent, who was imprisoned in matter and body. The ultimate aim of God in the creation of matter out of nothing was not punishment, but the upraising of the fallen spirits. Man's accidental being is rooted in transitory matter, but his higher nature is formed in the image of the Creator. The soul is divided into the rational and the irrational, the latter being material and transitory, while the former, incorporeal and immaterial, possesses freedom of the will and the power to reascend to purer life. The strong ethical import of this cosmic process can not remain unnoticed. The return to original being through divine reason is the object of the entire cosmic process. Through the worlds which follow each other in eternal succession, the spirits are able to return to Paradise. God so ordered the universe that all individual acts work together toward one cosmic end which culminates in himself. Likewise as to Origen's anthropology, man conceived in the image of God is able by imitating God in good works to become like God, if he first recognizes his own weakness and trusts all to the divine goodness. He is aided by [[guardian angel]]s, but more especially by the Logos who operates through saints and prophets in proportion to the constitution of these and man's capacity.

===Christology===
[[Image:Origen.jpg|thumb|left|290px|Origen]]
The culmination of this gradual revelation is the universal revelation of Christ. In Christ, God, hitherto manifest only as the Lord, appeared as the Father. The incarnation of the Logos, moreover, was necessary since otherwise he would not be intelligible to sensual man; but the indwelling of the Logos remained a mystery, which could be represented only by the analogy of his indwelling in the saints; nor could Origen fully explain it. He speaks of a "remarkable body", and in his opinion that the mortal body of Jesus was transformed by God into an ethereal and divine body, Origen approximated the [[Docetism]] that he otherwise abhorred. His concept of the soul of Jesus is likewise uncertain and wavering. He proposes the question whether it was not originally perfect with God but, emanating from him, at his command assumed a material body. As he conceived matter as merely the universal limit of created spirits, so would it be impossible to state in what form the two were combined. He dismissed the solution by referring it to the mystery of the divine governance of the universe. More logically did he declare the material nature of the world to be merely an episode in the spiritual process of development, whose end should be the annihilation of all matter and return to God, who should again be all in all. The doctrine of the resurrection of the body he upholds by the explanation that the Logos maintains the unity of man's existence by ever changing his body into new forms, thus preserving the unity and identity of personality in harmony with the tenet of an endless cosmic process. Origen's concept of the Logos allowed him to make no definite statement on the redemptive work of Jesus. Since sin was ultimately only negative as a lack of pure knowledge, the activity of Jesus was essentially example and instruction, and his human life was only incidental as contrasted with the immanent cosmic activity of the Logos. Origen regarded the death of Jesus as a sacrifice, paralleling it with other cases of self-sacrifice for the general good. On this, Origen's accord with the teachings of the Church was merely superficial.

===Eschatology===
His idealizing tendency to consider the spiritual alone as real, fundamental to his entire system, led him to combat the "rude" or "crude" [[Chiliasm]] (see [[Christian eschatology]]) of a sensual beyond. His position on the literal [[resurrection of the dead|resurrection of physical bodies]] is difficult, but in both the Contra Celsum and On First Principles, Origen affirms some form of bodily resurrection, but eschews the notion that earthly bodies will be raised, on account of their gross materiality. Yet he constrained himself from breaking entirely with the distinct celestial hopes and representations of Paradise prevalent in the Church. He represents a progressive purification of souls, until, cleansed of all clouds of evil, they should know the truth and God as the Son knew him, see God face to face, and attain a full possession of the Holy Spirit and union with God. The means of attainment of this end were described by Origen in different ways, the most important of which was his concept of a purifying fire which should cleanse the world of evil and thus lead to cosmic renovation. By a further spiritualization Origen could call God himself this consuming fire. In proportion as the souls were freed from sin and ignorance, the material world was to pass away, until, after endless eons, at the final end, God should be all in all, and the worlds and spirits should return to a knowledge of God, in Greek this is called [[Apokatastasis]].

==Character==

In Origen the Christian Church had its first theologian. His teaching was not merely theoretical, but was also imbued with an intense ethical power. To the multitude to whom his instruction was beyond grasp, he left mediating images and symbols, as well as the final goal of attainment. In Origen Christianity blended with the pagan philosophy in which lived the desire for truth and the longing after God. When he died, however, he left no pupil who could succeed him, nor was the church of his period able to become his heir, and thus, his knowledge was buried. Three centuries later his very name was stricken from the books of the Church; yet in the monasteries of the Greeks his influence still lived on, as the spiritual father of Greek monasticism.

==Origen's influence on the later church==
For quite some time, Origen was counted as one of the most important church fathers and his works were widely used in the church. His exegetical method was standard of the [[School of Alexandria]] and the Origenists were an important party in the 4th century debates on [[Arianism]].

[[Basil the Great]] and [[Gregory Nazianzen]], ''e.g.'', compiled in their first monastery the ''Philokalia'', a collection of Origen's work, though both of them neither adopted Origenism nor used the Alexandrian allegoric exegesis.

Origen supported the early Church Fathers majority position on Universal Salvation, a position held by the most respected of the Church Fathers and 4 of the six schools of thought. The doctrines of the Apostles were now under attack and was overturned by a state-influenced Church under Constantine. In its place, the church began to teach the tradition of eternal torment. The position on Universal Salvation was the majority position of the Early Church Fathers until the 5th century. It was at this time Origen was declared a heretic.

The anathema against him in his person, declaring him (among others) a heretic, reads as follows:

:If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches and Origen, as well as their impious writings, as also all other heretics already condemned and anathematized by the Holy Catholic and Apostolic Church, and by the aforesaid four Holy Synods and [if anyone does not equally anathematize] all those who have held and hold or who in their impiety persist in holding to the end the same opinion as those heretics just mentioned: let him be anathema.

As a result of this condemnation, the writings of Origen supporting his teachings in these areas were destroyed. They were either outright destroyed, or they were translated with the appropriate adjustments to eliminate conflict with orthodox Christian doctrine. Therefore, little direct evidence remains to fully confirm or disprove Origen’s support of the nine points of anathema against him.

===Anathemas (544, 553) ===
Origen and a form of [[apocatastasis]] were condemned at the [[Synod of Constantinople (543)]] by the Patriarch [[Ecumenical Patriarch Mennas of Constantinople|Mennas of Constantinople]] and the condemnation was ratified in 553 by the [[Second Council of Constantinople|Fifth Ecumenical Council]]. Many heteroclite views became associated with Origen, and the 15 anathemas against him attributed to the council condemn a form of apocatastasis along with the pre-existence of the soul, animism (a heterodox Christology), and a denial of real and lasting resurrection of the body. Some authorities believe these anathemas belong to an earlier local synod.

The Fifth Ecumenical Council has been contested as being an official and authorized Ecumenical Council, as it was established not by the Pope, but the Emperor [[Justinian]] because of the Pope's resistance to it. The Fifth Ecumenical Council addressed what was called "[[The Three Chapters]]" and was against a form of Origenism which truly had nothing to do with Origen and Origenist views. In fact, Popes Vigilius, Pelagius I (556-61), Pelagius II (579-90), and Gregory the Great (590-604) were only aware the Fifth Council specifically dealt with the Three Chapters and make no mention of Origenism or Universalism, nor spoke as if they knew of its condemnation even though Gregory the Great was opposed to the belief of universalism.

The Emperor [[Justinian]] chose the theory of eternal damnation over Apokatastasis and the underlying need for purification of all souls through multiple incarnations.

===Origen in the 1970s===
The book ''Reincarnation in Christianity'', by the [[theosophist]] Geddes MacGregor (1978) asserted that Origen believed in [[reincarnation]]. MacGregor is convinced that Origen believed in and taught about reincarnation but that his texts written about the subject have been destroyed. He admits that there is no extant proof for that position. The allegation was also repeated by [[Shirley MacLaine]] in her book ''Out On a Limb''.

There is, however, no evidence that Origen believed in reincarnation. He wrote about the Greeks' [[transmigration of the soul]], with which he did not agree. This can be confirmed from the extant writings of Origen. He was cognizant of the concept of transmigration (''metensomatosis'' transformation, and loses what it once was, the human soul will not be what it was ) from Greek philosophy, but it is repeatedly stated that this concept is not a part of the Christian teaching or scripture. In his Comment on the [[Gospel of Matthew]], which stems from a 6th century Latin translation, it is written: "In this place [when Jesus said Elijah was come and referred to John the Baptist] it does not appear to me that by Elijah the soul is spoken of, lest I fall into the doctrine of [[Transmigration of the soul|transmigration]], which is foreign to the Church of God, and not handed down by the apostles, nor anywhere set forth in the scriptures" (ibid., 13:1:46–53 ).

===Today===
Reluctantly he remains a Father of the Church, and this can be seen best in the commentaries of [[Tyrannius Rufinus]],
who visibly struggled with his task of transcribing Origen’s works into Latin and the new Roman dogma and made extensive changes to the original text.

His thought on the Old Testament was an important link in the development of the medieval system of [[Typology (theology)|Typology]].

[http://www.zenit.org/article-19466?l=english A recent homily by the Pope (2007)] suggests that he has been fully rehabilitated at least in the eyes of Benedict XVI

==See also==
* [[Adamantius (Pseudo-Origen)]]
* [[Atonement (ransom view)]]
* [[Church fathers]]
* [[Christian mysticism]]
* [[Simlai]]

==Sources==

==References==

==Resources==
* Pelikan, Jaroslav. ''The Emergence of the Catholic Tradition: 100-600''. Chicago: University of Chicago Press, 1977.
* The Commentary of Origen On S. John's Gospel, the text revised and with a critical introduction and indices by A. (Alan) E. (England) Brooke. Provost of King's College and noted biblical scholar. Two Volumes, Cambridge University Press, Cambridge.1896

==External links==

* Translations
** Translations of Origen's writing can be found in [[Ante-Nicene Fathers]] or in [http://www.newadvent.org/fathers/ The Fathers of the Church].

* Analysis and Criticism
** Modern
*** [http://www.copticchurch.net/topics/patrology/schoolofalex2/ Coptic Church on Origen]
*** The two-part Roman Catholic meditation on Origen by Pope Benedict XVI: [http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070425_en.html April 25, 2007] and [http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070502_en.html May 2, 2007].
**Ancient
*** [http://www.comparativereligion.com/anathemas.html The Anathemas Against Origen]
*** [http://www.theandros.com/evagrius.html Evagrius Ponticus and the Condemnation of Origen]

* Derivative Summaries
** [http://www.newadvent.org/cathen/11306b.htm Catholic Encyclopedia: Origen and Origenism]
** [http://www.iep.utm.edu/o/origen.htm Origen Entry in Internet Encyclopedia of Philosophy]
** [http://31.1911encyclopedia.org/O/OR/ORIGEN.htm Origen] in the 1911 [[Encyclopædia Britannica]]
** [http://jewishencyclopedia.com/view.jsp?artid=128&letter=O&search=Origen Jewish Encyclopedia: Origen]
** [http://www.tlogical.net/bioorigen.htm Origen] from New Schaff-Herzog Encyclopedia of Religious Knowledge

*Bibliography
** [http://www.earlychurch.org.uk/origen.php EarlyChurch.org.uk] Extensive bibliography and on-line articles.

*Original Texts
** [http://www.documentacatholicaomnia.eu/30_20_0185-0254-_Origenes.html Greek and Latin Opera Omnia by Migne Patrologia Graeca, with Analytical Indexes and Concordances (Lexicon Proprium)]

*Other Resources
** [http://www.john-uebersax.com/plato/origen2.htm Table of Origen's Works with Links to Texts and Translations]

* [http://en.wikipedia.org/wiki/Origen Wikipedia Article on Origen]

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'''Exodus 22:24 (1611 KJV)''' And my wrath shall waxe hote, and I will kill you with the sword: and your wiues shall be widowes, and your children fatherlesse.

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'''Matthew 10:22 (1611 KJV)''' And yee shall be hated of all men for my Names sake: but he that endureth to the end, shalbe saued.

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'''Psalm 104:20''' Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.

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'''Habakkuk 3:6''' He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.

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'''John 9:22 (1611 KJV)''' These words spake his parents, because they feared the Iewes: for the Iewes had agreed already, that if any man did confesse that he was Christ, he should be put out of the Synagogue.

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{| class="toccolours" cellspacing="3px" style="float: right; margin: 0 0 1em 1em; text-align:center;"
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| colspan="2" |Part of the [[:Category:Lutheranism|series]] on '''[[Lutheranism]]'''
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===Luke===
* [[Luke 3:37]] Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel <3121>, which was the son of Cainan,

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Scriptures Containing 198

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===Matthew===
* [[Matthew 2:7]] [[5119|Then]] [[2264|Herod]], [[2977|when he had privily]] [[2564|called]] [[3588|the]] [[3097|wise men]], '''[[198|enquired]]''' [[3844|of]] [[846|them]] [[198|diligently]] [[5550|what time]] [[3588|the]] [[792|star]] [[5316|appeared]].
* [[Matthew 2:7]] [[5119|Then]] [[2264|Herod]], [[2977|when he had privily]] [[2564|called]] [[3588|the]] [[3097|wise men]], [[198|enquired]] [[3844|of]] [[846|them]] '''[[198|diligently]]''' [[5550|what time]] [[3588|the]] [[792|star]] [[5316|appeared]].
* [[Matthew 2:16]] [[5119|Then Herod]], [[1492|when he saw]] [[3754|that]] [[1704|he was mocked]] [[5259|of]] [[3588|the]] [[3097|wise men]], [[2373|was]] [[3029|exceeding]] [[2373|wroth]], [[2532|and]] [[649|sent forth]], [[2532|and]] [[337|slew]] [[3956|all]] [[3588|the]] [[3816|children]] [[3588|that]] [[1722|were in]] [[965|Bethlehem]], [[2532|and]] [[1722|in]] [[3956|all]] [[3725|the coasts]] [[846|thereof]], [[575|from]] [[1332|two years old]] [[2532|and]] [[2736|under]], [[2596|according to]] [[3588|the]] [[5550|time]] [[3739|which]] '''[[198|he had diligently enquired]]''' [[3844|from]] [[3588|the]] [[3097|wise men]].

==See Also==
* [[198]]

{{Donate}}

198

2021-10-26T07:11:52Z

KJV: Template:Donate

'''198''' ἀκριβόω ''akriboo ak-ree-bo’-o''

from the same as [[196]]; [[Verb]]

[[AV]]-enquire diligently 2; 2

:1) to know accurately, to do exactly
:2) to investigate diligently

==See Also==

* [[Scriptures Containing 198]]

{{Donate}}

Isaiah 36:19

2021-03-02T06:44:02Z

KJV: Template:Donate

'''Isaiah 36:19''' Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

{{Donate}}

Hebrews 11:6

2021-03-02T06:43:20Z

KJV: Template:Donate

* '''[[Hebrews 11:6 Greek NT: Beza's Textus Receptus (1598)| ΠΡΟΣ ΕΒΡΑΙΟΥΣ 11:6]]''' χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι· πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ θεῷ ὅτι ἔστιν καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται

{{Textus Receptus 1598 Footer}}

* ''' Hebrews 11:6 ''' But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

{{King James Version Pure Cambridge Edition Footer}}

* '''[[Hebrews 11:6 King James Version 2016|Hebrews 11:6]]''' But without faith it is impossible to please Him, because he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

{{King James Version 2016 Edition}}

==Interlinear==

==Commentary==

==Greek==

====Textus Receptus====

* [[1514 AD|1514]] ([[Complutensian Polyglot]])

====[[Desiderius Erasmus]]====

* [[1516 AD|1516]] ([[Desiderius Erasmus|Erasmus]] 1st [[Novum Instrumentum omne]])
* [[1519 AD|1519]] ([[Desiderius Erasmus|Erasmus]] 2nd)
* [[1522 AD|1522]] ([[Desiderius Erasmus|Erasmus]] 3rd [[Novum Testamentum omne]])
* [[1527 AD|1527]] ([[Desiderius Erasmus|Erasmus]] 4th)
* [[1535 AD|1535]] ([[Desiderius Erasmus|Erasmus]] 5th)

====Colinæus====

* [[1534 AD|1534]] (Colinæus)

====Stephanus ([[Robert Estienne]])====

* [[1546 AD|1546]] ([[Robert Estienne]] (Stephanus) 1st)
* [[1549 AD|1549]] ([[Robert Estienne]] (Stephanus) 2nd)
* [[1550 AD|1550]] ([[Robert Estienne]] (Stephanus) 3rd - [[Editio Regia]])
* [[1551 AD|1551]] ([[Robert Estienne]] (Stephanus) 4th)

====[[Theodore Beza]]====
* [[1565 AD|1565]] (Beza 1st)
* [[1565 AD|1565]] (Beza Octavo 1st)
* [[1567 AD|1567]] (Beza Octavo 2nd)
* [[1580 AD|1580]] (Beza Octavo 3rd)
* [[1582 AD|1582]] (Beza 2nd)
* [[1589 AD|1589]] (Beza 3rd)
* [[1590 AD|1590]] (Beza Octavo 4th)
* [[1598 AD|1598]] (Beza 4th)
''See Also [[Hebrews 11:6 Beza 1598]] ([[Theodore Beza|Beza]])''
* [[1604 AD|1604]] (Beza Octavo 5th)

====Elzevir====

* [[1624 AD|1624]] (Elzevir)
* [[1633 AD|1633]] (Elzevir)
* [[1641 AD|1641]] (Elzevir)

====Scholz====

* [[1841 AD|1841]] ([[Johann Martin Augustin Scholz|Scholz]])

====Scrivener====

* [[1894 AD|1894]] (? ????? ???T???)

====Other Greek====

* [[1857 AD|1857]] (Tregelles' Greek New Testament)
* (Tischendorf 8th Ed.)
* [[1881 AD|1881]] (Westcott & Hort)
* (Greek orthodox Church)

==Anglo Saxon Translations==

* [[1000 AD|1000]] (Anglo-Saxon Gospels Manuscript 140, Corpus Christi College by Aelfric)

* [[1200 AD|1200]] (Anglo-Saxon Gospels Hatton Manuscript 38, Bodleian Library by unknown author)

==English Translations==

* [[1380 AD|1380]] ([[Wyclif's Bible]] by [[John Wycliffe]])

* [[1395 AD|1395]] And it is impossible to plese God without feith. For it bihoueth that a man comynge to God, bileue that he is, and that he is rewardere to men that seken hym. ([[Wyclif's Bible]] by [[John Wycliffe]])

* [[1534 AD|1534]] but with out fayth it is vnpossible to please him. For he that commeth to God must beleve that God is and that he is a rewarder of them that seke him. ([[Tyndale Bible]] by [[William Tyndale]])

* [[1535 AD|1535]] But without faith it is vnpossible to please God. For he that commeth vnto God, must beleue that God is, & yt he is a rewarder of them that seke him. (Coverdale Bible)

* [[1539 AD|1539]] ([[Great Bible]] First Edition - [[Miles Coverdale]])

* [[1540 AD|1540]] but without fayth it can not be þt anye man shuld please him. For he þt commeth to God, must beleue that God is, & that he is a rewarder of them that seke hym. ([[Great Bible]] Second Edition - [[Miles Coverdale]])

* [[1549 AD|1549]] but wythout fayth it is vnpossybleto please hym. For he that cometh to God muste beleue that God is, and that he is a rewarder of them that seke hym. ([[Matthew's Bible]] - [[John Rogers]])

* [[1557 AD|1557]] (Geneva [[1557 AD|1557]])

* [[1560 AD|1560]] ([[Geneva Bible]]) First Edition

* [[1568 AD|1568]] But without fayth it is vnpossible to please hym: For he that cometh to God, must beleue that God is, and that he is a rewarder of them that seeke him. ([[Bishop's Bible]] First Edition

* [[1582 AD|1582]] (Rheims [[1582 AD|1582]])

* [[1587 AD|1587]] But without faith it is vnpossible to please him: for he that commeth to God, must beleeue that God is, and that he is a rewarder of them that seeke him. ([[Geneva Bible]]) by [[William Whittingham]]

* [[1599 AD|1599]] ([[Geneva Bible]]) by [[William Whittingham]]

* [[1611 AD|1611]] But without faith it is impossible to please him: for hee that commeth to God, must beleeue that he is, and that he is a rewarder of them that diligently seeke him. ([[King James Version]])

* [[1729 AD|1729]] now without faith it is impossible to be acceptable to him: for he that presents himself to God, cannot but believe he exists, and that he is a rewarder of those who make their addresses to him. ([[Mace New Testament]])

* [[1745 AD|1745]] But without faith it is impossible to please him: for he that cometh to God, must believe that he is, and is a rewarder of them that diligently seek him. (Mr. Whiston's Primitive New Testament)

* [[1762 AD|1762]] ([[King James Version]])

* [[1769 AD|1769]] But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. ([[King James Version]] - [[Benjamin Blayney]])

* [[1770 AD|1770]] whereas without faith it is impossible to please Him; for he that cometh to God must believe, that He is, and is the rewarder of them that diligently seek Him. (Worsley Version by John Worsley)

* [[1790 AD|1790]] But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. (Wesley Version by John Wesley)

* [[1795 AD|1795]] But without faith it is impossible to be acceptable; for he must believe, who cometh unto God, that he exists, and is a rewarder of those who diligently seek him. (A Translation of the New Testament from the Original Greek by Thomas Haweis)

* [[1833 AD|1833]] But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. (Webster Version - by [[Noah Webster]])

* [[1835 AD|1835]] But without faith it is impossible to please [God]. For he who comes to God, must believe that he is, and that he is a rewarder of them who diligently seek him. (Living Oracles by Alexander Campbell)

* [[1849 AD|1849]] But without faith it is not possible for man to please Aloha; for he who draweth near unto Aloha must believe that he is, and that of those who seek him he will be the rewarder. ([[Etheridge Translation]] by [[John Etheridge]])

* [[1850 AD|1850]] ([[King James Version]] by Committee)

* [[1851 AD|1851]] (Murdock Translation)

* [[1855 AD|1855]] [[Calvin Bible]] by the [[Calvin Translation Society]]

* [[1858 AD|1858]] but without faith it is impossible to please; for he that comes to God, must believe that he is and that he is a rewarder of those that seek him. (The New Testament Translated from the Original Greek by [[Leicester Sawyer]])

* [[1865 AD|1865]] Without but faith impossible to have pleased; to believe for it is necessary the one coming near to the God, because he is, and to those seeking him a rewarder he becomes. ([[The Emphatic Diaglott]] by [[Benjamin Wilson]])

* [[1865 AD|1865]] But without faith it is impossible to please him; for he who comes to God must believe that he is, and that he is a rewarder to those who seek after him. (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)

* [[1869 AD|1869]] But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of those who diligently seek him. (Noyes Translation by George Noyes)

* [[1873 AD|1873]] But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. ([[King James Version]]) by [[Frederick Scrivener]])

* [[1885 AD|1885]] And without faith it is impossible to be well–pleasing [unto him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that seek after him. (Revised Version also called English Revised Version - Charles Ellicott editor)

* [[1890 AD|1890]] But without faith [it is] impossible to please [him]. For he that draws near to God must believe that he is, and [that] he is a rewarder of them who seek him out. (Darby Version 1890 by [[John Darby]])

* [[1898 AD|1898]] and apart from faith it is impossible to please well, for it behoveth him who is coming to God to believe that He is, and to those seeking Him He becometh a rewarder. ([[Young's Literal Translation]] by [[Robert Young]])

* [[1901 AD|1901]] and without faith it is impossible to be well-pleasing `unto him'; for he that cometh to God must believe that he is, and `that' he is a rewarder of them that seek after him. ([[American Standard Version]] - [[Philip Schaff]])

* [[1902 AD|1902]] But, apart from faith, it is impossible to be well–pleasing; for he that approacheth unto God––must needs have faith, that he is, and that, to them who seek him out, a rewarder he becometh. (The Emphasised Bible Rotherham Version)

* [[1902 AD|1902]] but without faith it is impossible to please him: for it behooves the one coming unto God to believe that he is, and he is a rewarder unto them who seek him out. (Translation of the New Testament from the Original Greek by William Godbey)

* [[1904 AD|1904]] And, apart from faith, it is impossible to please Him; for he that comes to God must believe that He is, and that He becomes a rewarder to those who seek after Him. (The New Testament: Revised and Translated by [[Adolphus Worrell]])

* [[1904 AD|1904]] but without faith it is impossible to please him, for he who comes to God must believe that God exists, and that he rewards those who seek for him. (Twentieth Century New Testament by Ernest Malan and Mary Higgs)

* [[1911 AD|1911]] (Syrus Scofield)

* [[1912 AD|1912]] But where there is no faith it is impossible truly to please Him; for the man who draws near to God must believe that there is a God and that He proves Himself a rewarder of those who earnestly try to find Him. (Weymouth New Testament)

* [[1918 AD|1918]] and without faith it is impossible to please him; for he that comes to God must believe that he is, and that he becomes a rewarder of those that diligently seek him. (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)

* [[1923 AD|1923]] (Edgar Goodspeed)

* [[1982 AD|1982]] ([[New King James Version]])

* [[1984 AD|1984]] ([[New International Version]])

* [[1995 AD|1995]] ([[New American Standard Bible]]) (©1995)

* [[1999 AD|1999]] ([[American King James Version]])[[AKJV]]

* [[2005 AD|2005]] ([[Today’s New International Version]])

* ([[BBE]])
* ([[Holman Christian Standard Bible]])
* ([[21st Century King James Version]])
* ([[Common English Bible]])
* ([[GOD’S WORD Translation]])
* ([[Contemporary English Version]])
* ([[New Living Translation]])
* ([[Amplified Bible]])
* ([[The Message]])
* ([[New International Reader's Version]])
* ([[Wycliffe New Testament]])

==Foreign Language Versions==

====[[Arabic]]====
* ولكن بدون ايمان لا يمكن ارضاؤه لانه يجب ان الذي يأتي الى الله يؤمن بانه موجود وانه يجازي الذين يطلبونه. <big></big>(Arabic Smith & Van Dyke)

====[[Aramaic]]====
* ܕܠܐ ܗܝܡܢܘܬܐ ܕܝܢ ܠܐ ܐܢܫ ܡܫܟܚ ܕܢܫܦܪ ܠܐܠܗܐ ܚܝܒ ܗܘ ܓܝܪ ܡܢ ܕܡܬܩܪܒ ܠܘܬ ܐܠܗܐ ܕܢܗܝܡܢ ܕܐܝܬܘܗܝ ܘܠܐܝܠܝܢ ܕܒܥܝܢ ܠܗ ܗܘܐ ܦܪܘܥܐ <big></big>(Aramaic Peshitta)

====[[Basque]]====

* Bada impossible da fede gabe haren gogaraco içatea: ecen Iaincoagana ethorten denac, behar da sinhets deçan ecen Iaincoa badela, eta hura bilhatzen dutenén recompensaçale dela.

====[[Bulgarian]]====

* [[1940 AD|1940]] А без вяра не е възможно да се угоди Богу, защото който дохожда при Бога трябва да вярва, че има [Бог], и [че] Той възнаграждава тия, които го търсят. (Bulgarian Bible)

====[[Chinese]]====

* 1 人非有信，就不能得神的喜悦；因为到神面前来的人必须信有神，且信他赏赐那寻求他的人。 (Chinese Union Version (Simplified))

* 1 人非有信，就不能得神的喜悅；因為到神面前來的人必須信有神，且信他賞賜那尋求他的人。 (Chinese Union Version (Traditional))

====[[French]]====

* Or, sans la foi il est impossible de lui plaire; car il faut que celui qui s'approche de Dieu croie que Dieu est, et qu'il est le rémunérateur de ceux qui le recherchent. (French Darby)

* [[1744 AD|1744]] Or il est impossible de lui être agréable sans la foi; car il faut que celui qui vient à Dieu, croie que Dieu est, et qu'il est le rémunérateur de ceux qui le cherchent. (Martin 1744)

* [[1744 AD|1744]] Or, il est impossible de lui être agréable sans la foi, car il faut que celui qui s'approche de Dieu, croie que Dieu est, et qu'il est le rémunérateur de ceux qui le cherchent. (Ostervald 1744)

====[[German]]====

* [[1545 AD|1545]] Aber ohne Glauben ist's unmöglich, Gott gefallen; denn wer zu Gott kommen will, der muß glauben, daß er sei und denen, die ihn suchen, ein Vergelter sein werde. (Luther 1545)

* [[1871 AD|1871]] Ohne Glauben aber ist es unmöglich, ihm wohlzugefallen; denn wer Gott naht, muß glauben, daß er ist, und denen, die ihn suchen, ein Belohner ist. (Elberfelder 1871)

* [[1912 AD|1912]] Aber ohne Glauben ist's unmöglich, Gott zu gefallen; denn wer zu Gott kommen will, der muß glauben, daß er sei und denen, die ihn suchen, ein Vergelter sein werde. (Luther 1912)

====[[Italian]]====

* [[1649 AD|1649]] Ora, senza fede, è impossibile di piacergli; perciocchè colui che si accosta a Dio deve credere ch’egli è, e che egli è premiatore di coloro che lo ricercano.(Giovanni Diodati Bible 1649)

* [[1927 AD|1927]] Or senza fede è impossibile piacergli; poiché chi s’accosta a Dio deve credere ch’Egli è, e che è il rimuneratore di quelli che lo cercano. (Riveduta Bible 1927)

====[[Japanese]]====

* [[1928 AD|1928]] ([[Naoji Nagai]])

====[[Latin]]====

* sine fide autem inpossibile placere credere enim oportet accedentem ad Deum quia est et inquirentibus se remunerator fit [[Latin Vulgate]]

* [[1527 AD|1527]] (Erasmus 1527)

* [[1527 AD|1527]] (Erasmus Vulgate 1527)

====[[Pidgin]]====

* [[1996 AD|1996]] (Pidgin King Jems)

====[[Romainian]]====

* [[2010 AD|2010]] Şi fără credinţă este cu neputinţă să fim plăcuţi Lui! Căci cine se apropie de Dumnezeu, trebuie să creadă că El este, şi că răsplăteşte pe cei ce -L caută. (Biblia Traducerea Fidela în limba româna)

====[[Russian]]====

* [[1876 AD|1876]] А без веры угодить Богу невозможно; ибо надобно, чтобыприходящий к Богу веровал, что Он есть, и ищущим Его воздает. [[Russian Synodal Version]]

Phonetically:

====[[Spanish]]====

* Empero sin fe es imposible agradar á Dios; porque es menester que el que á Dios se allega, crea que le hay, y que es galardonador de los que le buscan. (RVG Spanish)

====[[Swedish]]====

* [[1917 AD|1917]] men utan tro är det omöjligt att täckas Gud. Ty den som vill komma till Gud måste tro att han är till, och att han lönar dem som söka honom. (Swedish - Svenska 1917)

====[[Tagalog]]====

* [[1905 AD|1905]] At kung walang pananampalataya ay hindi maaaring maging kalugodlugod sa kaniya; sapagka't ang lumalapit sa Dios ay dapat sumampalatayang may Dios, at siya ang tagapagbigay ganti sa mga sa kaniya'y nagsisihanap. (Ang Dating Biblia 1905)

====[[Tok Pisin]]====

* [[1996 AD|1996]] (Tok Pisin King Jems)

====[[Vietnamese]]====

* [[1934 AD|1934]] Vả, không có đức tin, thì chẳng hề có thế nào ở cho đẹp ý Ngài; vì kẻ đến gần Ðức Chúa Trời phải tin rằng có Ðức Chúa Trời, và Ngài là Ðấng hay thưởng cho kẻ tìm kiếm Ngài. (VIET)

==See Also==

* [[Faith]]

==External Links==

{{Donate}}

1 Samuel 14:5

2021-03-02T06:42:32Z

KJV: Template:Donate

'''1 Samuel 14:5''' The forefront of the one was situate northward over against Michmash, and the other southward over against Gibeah.

{{Donate}}

Ezekiel 20:26

2021-03-02T06:41:45Z

KJV: Template:Donate

'''Ezekiel 20:26''' And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.

{{Donate}}

Genesis 45:22 (1611 KJV)

2021-03-02T06:41:20Z

KJV: Template:Donate

'''Genesis 45:22 (1611 KJV)''' To all of them he gaue each man changes of raiment: but to Beniamin hee gaue three hundred pieces of siluer, and fiue changes of raiment.

{{Donate}}

Job 13:14

2021-03-02T06:40:56Z

KJV: Template:Donate

'''Job 13:14''' Wherefore do I take my flesh in my teeth, and put my life in mine hand?

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Exodus 24:1 (1611 KJV)

2021-03-02T06:40:30Z

KJV: Template:Donate

'''Exodus 24:1 (1611 KJV)''' And hee said vnto Moses, Come vp vnto þe Lord,thou, and Aaron, Nadab and Abihu, and seuentie of the Elders of Israel: and worship ye a farre off.

{{Donate}}