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  • PARALLEL HISTORY BIBLE - Romans 4:16


    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

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    LXX- Greek Septuagint - Romans 4:16

    δια 1223 τουτο 5124 εκ 1537 πιστεως 4102 ινα 2443 κατα 2596 χαριν 5485 εις 1519 το 3588 ειναι 1511 5750 βεβαιαν 949 την 3588 επαγγελιαν 1860 παντι 3956 τω 3588 σπερματι 4690 ου 3756 τω 3588 εκ 1537 του 3588 νομου 3551 μονον 3440 αλλα 235 και 2532 τω 3588 εκ 1537 πιστεως 4102 αβρααμ 11 ος 3739 εστιν 2076 5748 πατηρ 3962 παντων 3956 ημων 2257

    Douay Rheims Bible

    Therefore is it of faith, that according to grace the
    promise might be firm to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,

    King James Bible - Romans 4:16

    Therefore it is of faith, that it might be by grace; to the end the
    promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

    World English Bible

    For this cause it is of faith, that it may be according to grace, to the end that the
    promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.

    Early Church Father Links

    Anf-04 iii.iii.ii.ii Pg 18, Npnf-105 xxi.ii.xix Pg 7, Npnf-105 xxi.ii.xxi Pg 3, Npnf-105 xi.xliii Pg 12, Npnf-111 vii.x Pg 41, Npnf-114 iv.liii Pg 19, Npnf-114 v.liii Pg 19

    World Wide Bible Resources


    Romans 4:16

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 iii.ii.ix Pg 2
    Otto refers for a like contrast between these two times to Rom. iii. 21–26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.]

    endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,310

    310 The reading and sense are doubtful.

    so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. <index subject1="Salvation" title="28" id="iii.ii.ix-p3.1"/>But when our wickedness had reached its height, and it had been clearly shown that its reward,311

    311 Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.

    punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how312

    312 Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning.

    the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,313

    313


    Anf-03 v.iv.vi.xiii Pg 32
    Tertullian, by the word “enjoins” (monet), seems to have read the passage in Rom. v. 1 in the hortatory sense with ἔχωμεν, “let us have peace with God.” If so, his authority must be added to that exceedingly strong ms. authority which Dean Alford (Greek Test. in loc.) regrets to find overpowering the received reading of ἔχομεν, “we have,” etc. We subjoin Alford’s critical note in support of the ἔχωμεν, which (with Lachmann) he yet admits into his more recent text: “AB (originally) CDKLfh (originally) m 17 latt (including F-lat); of the versions the older Syriac (Peschito) (and Copt;of the fathers, Chrysostom, Cyril, Theodoret, Damascene, Thephylact, Œcumenius, Rufinus, Pelagius, Orosius, Augustine, Cassiodorus,” before whom I would insert Tertullian, and the Codex Sinaiticus, in its original state; although, like its great rival in authority, the Codex Vaticanus, it afterwards received the reading ἔχομεν. These second readings of these mss., and the later Syriac (Philoxenian), with Epiphanius, Didymus, and Sedulius, are the almost only authorities quoted for the received text.  [Dr. H. over-estimates the “rival” Codices.]

    With what God? Him whose enemies we have never, in any dispensation,5815

    5815 Nusquam.

    been? Or Him against whom we have rebelled, both in relation to His written law and His law of nature? Now, as peace is only possible towards Him with whom there once was war, we shall be both justified by Him, and to Him also will belong the Christ, in whom we are justified by faith, and through whom alone God’s5816

    5816 Ejus.

    enemies can ever be reduced to peace.  “Moreover,” says he, “the law entered, that the offence might abound.”5817

    5817


    Treasury of Scriptural Knowledge, Chapter 4

    VERSE 	(16) - 

    Ro 3:24-26; 5:1 Ga 3:7-12,22 Eph 2:5,8 Tit 3:7


    PARALLEL VERSE BIBLE

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