Textus Receptus Bibles
Geneva Bible 1560/1599
| 8:1 | Now then there is no condemnation to them that are in Christ Iesus, which walke not after the flesh, but after the Spirit. |
| 8:2 | For the Lawe of the Spirite of life, which is in Christ Iesus, hath freed mee from the lawe of sinne and of death. |
| 8:3 | For (that that was impossible to ye Lawe, in as much as it was weake, because of ye flesh) God sending his owne Sonne, in ye similitude of sinful flesh, and for sinne, condened sinne in the flesh, |
| 8:4 | That that righteousnes of the Law might be fulfilled in vs, which walke not after ye flesh, but after the Spirit. |
| 8:5 | For they that are after the flesh, sauour the things of the flesh: but they that are after the Spirit, the things of the Spirit. |
| 8:6 | For the wisedome of the flesh is death: but the wisedome of the Spirit is life and peace, |
| 8:7 | Because the wisedome of the flesh is enimitie against God: for it is not subiect to the Lawe of God, neither in deede can be. |
| 8:8 | So then they that are in the flesh, can not please God. |
| 8:9 | Now ye are not in the flesh, but in ye Spirit, because ye spirit of God dwelleth in you: but if any man hath not ye Spirit of Christ, ye same is not his. |
| 8:10 | And if Christ bee in you, the body is dead, because of sinne: but the Spirite is life for righteousnesse sake. |
| 8:11 | But if the Spirit of him that raised vp Iesus from the dead, dwell in you, he that raised vp Christ from the dead, shall also quicken your mortall bodies, by his Spirit that dwelleth in you. |
| 8:12 | Therefore brethren, wee are detters not to the flesh, to liue after the flesh: |
| 8:13 | For if ye liue after the flesh, ye shall die: but if yee mortifie the deedes of the body by the Spirit, ye shall liue. |
| 8:14 | For as many as are ledde by the Spirit of God, they are the sonnes of God. |
| 8:15 | For ye haue not receiued the Spirit of bodage, to feare againe: but ye haue receiued the Spirit of adoption, whereby we cry Abba, Father. |
| 8:16 | The same Spirit beareth witnesse with our spirit, that we are the children of God. |
| 8:17 | If we be children, we are also heires, euen the heires of God, and heires annexed with Christ: if so be that we suffer with him, that we may also be glorified with him. |
| 8:18 | For I count that the afflictions of this present time are not worthy of the glory, which shalbe shewed vnto vs. |
| 8:19 | For the feruent desire of the creature waiteth when the sonnes of God shalbe reueiled, |
| 8:20 | Because the creature is subiect to vanitie, not of it owne will, but by reason of him, which hath subdued it vnder hope, |
| 8:21 | Because the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God. |
| 8:22 | For we knowe that euery creature groneth with vs also, and trauaileth in paine together vnto this present. |
| 8:23 | And not onely the creature, but we also which haue the first fruites of the Spirit, euen we doe sigh in our selues, waiting for the adoption, euen the redemption of our body. |
| 8:24 | For we are saued by hope: but hope that is seene, is not hope: for how can a man hope for that which he seeth? |
| 8:25 | But if we hope for that we see not, we doe with patience abide for it. |
| 8:26 | Likewise the Spirit also helpeth our infirmities: for we knowe not what to pray as wee ought: but the Spirit it selfe maketh request for vs with sighs, which cannot be expressed. |
| 8:27 | But he that searcheth the heartes, knoweth what is the meaning of the Spirit: for he maketh request for ye Saints, according to the wil of God. |
| 8:28 | Also we knowe that all thinges worke together for the best vnto them that loue God, euen to them that are called of his purpose. |
| 8:29 | For those which hee knewe before, he also predestinate to bee made like to the image of his Sonne, that hee might be the first borne among many brethren. |
| 8:30 | Moreouer whom he predestinate, them also he called, and whom he called, them also he iustified, and whom he iustified, them he also glorified. |
| 8:31 | What shall we then say to these thinges? If God be on our side, who can be against vs? |
| 8:32 | Who spared not his owne Sonne, but gaue him for vs all to death, how shall he not with him giue vs all things also? |
| 8:33 | Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth, |
| 8:34 | Who shall condemne? it is Christ which is dead, yea, or rather, which is risen againe, who is also at the right hand of God, and maketh request also for vs. |
| 8:35 | Who shall separate vs from the loue of Christ? shall tribulation or anguish, or persecution, or famine, or nakednesse, or perill, or sworde? |
| 8:36 | As it is written, For thy sake are we killed all day long: we are counted as sheepe for the slaughter. |
| 8:37 | Neuerthelesse, in all these thinges we are more then coquerours through him that loued vs. |
| 8:38 | For I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, |
| 8:39 | Nor height, nor depth, nor any other creature shalbe able to separate vs from the loue of God, which is in Christ Iesus our Lord. |
Geneva Bible 1560/1599
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.