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Textus Receptus Bibles

Geneva Bible 1560

 

   

11:1I Demaund 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.
11:2God hath not cast away his people which he knew before. Know ye not what the Scripture sayth of Elias, howe hee communeth with God against Israel, saying,
11:3Lord, they haue killed thy Prophets, and digged downe thine altars: and I am left alone, and they seeke my life?
11:4But what saith the answere of God to him? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baal.
11:5Euen so then at this present time is there a remnant according to the election of grace.
11:6And if it be of grace, it is no more of workes: or els were grace no more grace: but if it be of workes, it is no more grace: or els were worke no more worke.
11:7What then? Israel hath not obtained that he sought: but the election hath obteined it, and the rest haue bene hardened,
11:8According as it is written, God hath giuen them the spirit of slumber: eyes that they should not see, and eares that they should not heare vnto this day.
11:9And Dauid sayth, Let their table be made a snare, and a net, and a stumbling blocke, euen for a recompence vnto them.
11:10Let their eyes be darkened that they see not, and bowe downe their backe alwayes.
11:11I demaund then, Haue they stumbled, that they should fall? God forbid: but through their fall, saluation commeth vnto the Gentiles, to prouoke them to follow them.
11:12Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their aboundance be?
11:13For in that I speake to you Gentiles, in as much as I am the Apostle of ye Gentiles, I magnifie mine office,
11:14To trie if by any meanes I might prouoke them of my flesh to follow them, and might saue some of them.
11:15For if the casting away of them be the reconciling of the world, what shall the receiuing be, but life from the dead?
11:16For if the first fruites be holy, so is the whole lumpe: and if the roote be holy, so are the branches.
11:17And though some of the branches be broken off, and thou being a wilde Oliue tree, wast graft in for them, and made partaker of the roote, and fatnesse of the Oliue tree.
11:18Boast not thy selfe against the branches: and if thou boast thy selfe, thou bearest not the roote, but the roote thee.
11:19Thou wilt say then, The branches are broken off, that I might be graft in.
11:20Well: through vnbeliefe they are broken off, and thou standest by faith: bee not hie minded, but feare.
11:21For if God spared not the naturall branches, take heede, least he also spare not thee.
11:22Beholde therefore the bountifulnesse, and seueritie of God: towarde them which haue fallen, seueritie: but toward thee, bountifulnesse, if thou continue in his bountifulnesse: or els thou shalt also be cut off.
11:23And they also, if they abide not still in vnbeliefe, shall be graffed in: for God is able to graffe them in againe.
11:24For if thou wast cut out of the Oliue tree, which was wilde by nature, and wast graffed contrary to nature in a right Oliue tree, how much more shall they that are by nature, bee graffed in their owne Oliue tree?
11:25For I would not, brethren, that ye should be ignorant of this secret (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the fulnesse of the Gentiles be come in.
11:26And so all Israel shalbe saued, as it is written, The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob.
11:27And this is my couenant to them, When I shall take away their sinnes.
11:28As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloued for the fathers sakes.
11:29For the giftes and calling of God are without repentance.
11:30For euen as yee in times past haue not beleeued God, yet haue nowe obteined mercie through their vnbeliefe:
11:31Euen so nowe haue they not beleeued by the mercie shewed vnto you, that they also may obtaine mercie.
11:32For God hath shut vp all in vnbeliefe, that he might haue mercie on all.
11:33O the deepenesse of the riches, both of the wisdome, and knowledge of God! howe vnsearcheable are his iudgements, and his wayes past finding out!
11:34For who hath knowen the minde of the Lord? or who was his counsellour?
11:35Or who hath giuen vnto him first, and he shalbe recompensed?
11:36For of him, and through him, and for him are all things: to him be glory for euer. Amen.
Geneva Bible 1560

Geneva Bible 1560

The Geneva Bible is one of the most influential and historically significant translations of the Bible into English, preceding the King James translation by 51 years. It was the primary Bible of 16th century Protestantism and was the Bible used by William Shakespeare, Oliver Cromwell, John Knox, John Donne, and John Bunyan. The language of the Geneva Bible was more forceful and vigorous and because of this, most readers strongly preferred this version at the time.

The Geneva Bible was produced by a group of English scholars who, fleeing from the reign of Queen Mary, had found refuge in Switzerland. During the reign of Queen Mary, no Bibles were printed in England, the English Bible was no longer used in churches and English Bibles already in churches were removed and burned. Mary was determined to return Britain to Roman Catholicism.

The first English Protestant to die during Mary's turbulent reign was John Rogers in 1555, who had been the editor of the Matthews Bible. At this time, hundreds of Protestants left England and headed for Geneva, a city which under the leadership of Calvin, had become the intellectual and spiritual capital of European Protestants.

One of these exiles was William Whittingham, a fellow of Christ Church at Oxford University, who had been a diplomat, a courtier, was much traveled and skilled in many languages including Greek and Hebrew. He eventually succeeded John Knox as the minister of the English congregation in Geneva. Whittingham went on to publish the 1560 Geneva Bible.

This version is significant because, it came with a variety of scriptural study guides and aids, which included verse citations that allow the reader to cross-reference one verse with numerous relevant verses in the rest of the Bible, introductions to each book of the Bible that acted to summarize all of the material that each book would cover, maps, tables, woodcut illustrations, indices, as well as other included features, all of which would eventually lead to the reputation of the Geneva Bible as history's very first study Bible.