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로마서 4장 William Tyndale Bible (1525/1530)

William Tyndale Bible (1525/1530) · 영어 · 로마서 (Romans) · 25절 · 대역: King James Version

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절William Tyndale Bible (1525/1530)King James Version
1 What shall we saye then that Abraham oure father as pertayninge to ye flesshe dyd finde? What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
2 If Abraham were iustified by dedes the hath he wherin to reioyce: but not with god. For if Abraham were justified by works, he hath whereof to glory; but not before God.
3 For what sayth the scripture? Abraham beleved god and it was counted vnto him for rightewesnes. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
4 To him that worketh is the rewarde not reckened of favour: but of duty. Now to him that worketh is the reward not reckoned of grace, but of debt.
5 To him that worketh not but beleveth on him that iustifieth the vngodly is his fayth counted for rightewesnes. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
6 Even as David describeth the blessedfulnes of the man vnto whom god ascribeth rihgtewesnes without dedes. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7 Blessed are they whose vnrightewesnes are forgeven and whose synnes are covered. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is that ma to whom the Lorde imputeth not synne. Blessed is the man to whom the Lord will not impute sin.
9 Came this blessednes then vpon the circumcised or vpon the vncircucised? We saye verely how that fayth was rekened to Abraham for rightewesnes. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
10 How was it rekened? in the tyme of circumcision? or in the tyme before he was circumcised? Not in tyme of circucision: but when he was yet vncircumcised. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he receaved the signe of circumcision as a seale of yt rightewesnes which is by fayth which fayth he had yet beynge vncircucised: that he shuld be the father of all them that beleve though they be not circumcised that rightewesnes myght be imputed to them also: And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
12 and that he myght be the father of the circumcised not because they are circumcised only: but because they walke also in the steppes of that fayth yt was in oure father Abraham before the tyme of circumcision. And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
13 For the promes that he shuld be the heyre of the worlde was not geven to Abraha or to his seed thorow the lawe: but thorow ye rightewesnes which cometh of fayth. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
14 For yf they which are of the lawe be heyres then is fayth but vayne and the promes of none effecte. For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the lawe causeth wrathe. For where no lawe is there is no trasgression. Because the law worketh wrath: for where no law is, there is no transgression.
16 Therfore by fayth is the inheritauce geven that it myght come of faveour: and the promes myght be sure to all the seed. Not to them only which are of the lawe: but also to them which are of the fayth of Abraham which is the father of vs all. 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,
17 As it is wrytten: I have made the a father to many nacions even before god whom thou hast beleved which quyckeneth the deed and called those thinges which be not as though they were. (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
18 Which Abraham contrary to hope beleved in hope that he shuld be the father of many nacions accordynge to that which was spoken: Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.
19 So shall thy seed be. And he faynted not in the fayth nor yet consydered hys awne body which was now deed even when he was almost an hondred yeare olde: nether yet that Sara was past chyldeberinge. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:
20 He stackered not at the promes of God thorow vnbelefe: but was made stronge in the fayth and gave honour to God He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
21 full certifyed that what he had promised that he was able to make good. And being fully persuaded that, what he had promised, he was able also to perform.
22 And therfore was it reckened to him for rightewesnes. And therefore it was imputed to him for righteousness.
23 It is not written for him only that it was reckened to him for rightewesnes: Now it was not written for his sake alone, that it was imputed to him;
24 but also for vs to whom it shalbe counted for rightewesnes so we beleve on him that raysed vp Iesus oure Lorde from deeth. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
25 Which was delivered for oure synnes and rose agayne forto iustifie vs. Who was delivered for our offences, and was raised again for our justification.

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