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Textus Receptus Bibles

Coverdale Bible 1535

 

   

10:1And he called his xii. disciples vnto hym, & gaue them power ouer vncleane spretes, to cast them out, & to heale all maner of sicknesses, and all maner of deseases.
10:2The names of the xii. Apostels are these: The fyrst, Simon called Peter: & Andrew his brother.Iames the sonne of Zebede, and Ihon his brother.
10:3Philip and Bartlemew. Thomas, and Mathew the Publican. Iames the sonne of Alphe, and Lebbeus otherwyse called Taddeus.
10:4Simon of Cane, and Iudas Iscarioth, which also betrayed hym.
10:5These twolue sent Iesus, and commaunded them, sayinge: Go not in to the wayes yt leade to the Heithen, and in to the cities of the Samaritas enter ye not.
10:6But go rather to the lost shepe of the housse of Israel.
10:7Go and preach, sayinge: The kyngdome of heue is at hande.
10:8Heale the sicke, clense the lepers rayse the deed, cast out the deuils. Frely ye haue receaued, frely geue againe.
10:9Posses not golde, nor siluer, nor brasse yn youre gerdels,
10:10nor yet scrip towardes your iorney: nether two cotes, nether shues, nor yet a staffe. For the workman is worthy of his meate.
10:11In to whatsoeuer cite or towne ye shall come, enquyre in it, who is mete for you, and there abyde, tyll ye go thence.
10:12And whe ye come in to an house, salute ye same.
10:13And yf the housse be mete for you, yor peace shal come vpo it. But yf it be not mete for you, yor peace shal turne to you againe.
10:14And yf no man wil receaue you, ner heare youre preachinge, departe out of that house or that cite, and shake the dust of youre fete.
10:15Truly I saye vnto you: it shall be easyer for ye londe of Sodoma and Gomorra in ye daye of iudgment, then for that cite.
10:16Beholde, I sende you forth as shepe amoge wolues. Be ye therfore wyse as serpentes, and innocent as doues.
10:17Beware of men, for they shall deliuer you vp to the cousels, and shal scourge you in their synagoges.
10:18And ye shall be brought before prynces and kynges for my sake, in witnes to them and to the gentyls.
10:19But when they delyuer you vp, take no thought how or what ye shall speake, for yt shalbe geuen you, euen in that same houre, what ye shall saye.
10:20For it is not ye that speake, but the sprete of your father which speaketh in you.
10:21The brother shall delyuer the brother to deeth, and the father the sonne. And the chyldren shall aryse agaynst their fathers & mothers, & shall helpe them to deeth:
10:22& ye shall be hated of all men for my names sake. But he yt endureth to the ende, shalbe saued.
10:23When they persecute you in one cite, flye in to another. I tell you for a treuth, ye shall not fynysshe all the cities of Israel, tyll the sonne of man come.
10:24The disciple is not aboue the master, nether the seruaunt aboue the LORDE.
10:25It is ynough for the disciple, to be as his master, and the seruaunt as his LORDE. Yf they haue called the good ma of the house Beelzebub, how moch more shal they call them of his housholde so?
10:26Feare them not therfore.There is nothinge hyd, that shal not be openly shewed: and nothinge secrete, that shall not be knowne.
10:27What I tell you in darcknes, that speake ye in light: and what ye heare in the eare, that preach ye vpon the house toppes.
10:28And feare ye not them that kyll the body, and be not able to kyll the soule. But rather feare hi, which is able to destroye both soule and body in to hell.
10:29Are not two sparowes solde for a farthinge? Yet doth there none of the light vpon the groude without youre father.
10:30And now are all ye hayres of youre heade tolde.
10:31Feare ye not therfore: ye are of more value then many sparowes.
10:32Therfore whosoeuer knowlegeth me before me, him wil I knowlege also before my father which is in heauen.
10:33But who soeuer denyeth me before me, him wil I also denie before my father which is in heauen.
10:34Thynke not that I am come to sende peace vpon earth. I came not to sende peace, but a swerde.
10:35For I am come to set a ma at variaunce ageynst his father, and the doughter ageynst hir mother, & the doughter in lawe ageynst her mother in lawe:
10:36and a mans foes shalbe they of his owne housholde.
10:37Who so loueth father and mother more then me, is not mete for me: and he that loueth sonne or doughter more then me, is not mete for me.
10:38And he yt taketh not his crosse and foloweth me, is not mete for me.
10:39Who so fyndeth his life, shal lose it: and he that loseth his life for my sake, shal fynde it.
10:40He that receaueth you, receaueth me: & who so receaueth me, receaueth him yt sent me.
10:41He that receaueth a prophet in the name of a prophet, shal receaue a prophetes rewarde. He yt receaueth a righteous man in the name of a righteous man, shal receane a righteous mans rewarde:
10:42And who soeuer geueth vnto one of the least of these a cupp of colde water onely to drinke, in ye name of a disciple, verely I saie vnto you: he shal not lose his rewarde.
Coverdale Bible 1535

Coverdale Bible 1535

The Coverdale Bible, compiled by Myles Coverdale and published in 1535, was the first complete English translation of the Bible to contain both the Old and New Testament and translated from the original Hebrew and Greek. The later editions (folio and quarto) published in 1539 were the first complete Bibles printed in England. The 1539 folio edition carried the royal license and was, therefore, the first officially approved Bible translation in English.

Tyndale never had the satisfaction of completing his English Bible; but during his imprisonment, he may have learned that a complete translation, based largely upon his own, had actually been produced. The credit for this achievement, the first complete printed English Bible, is due to Miles Coverdale (1488-1569), afterward bishop of Exeter (1551-1553).

The details of its production are obscure. Coverdale met Tyndale in Hamburg, Germany in 1529, and is said to have assisted him in the translation of the Pentateuch. His own work was done under the patronage of Oliver Cromwell, who was anxious for the publication of an English Bible; and it was no doubt forwarded by the action of Convocation, which, under Archbishop Cranmer's leading, had petitioned in 1534 for the undertaking of such a work.

Coverdale's Bible was probably printed by Froschover in Zurich, Switzerland and was published at the end of 1535, with a dedication to Henry VIII. By this time, the conditions were more favorable to a Protestant Bible than they had been in 1525. Henry had finally broken with the Pope and had committed himself to the principle of an English Bible. Coverdale's work was accordingly tolerated by authority, and when the second edition of it appeared in 1537 (printed by an English printer, Nycolson of Southwark), it bore on its title-page the words, "Set forth with the King's most gracious license." In licensing Coverdale's translation, King Henry probably did not know how far he was sanctioning the work of Tyndale, which he had previously condemned.

In the New Testament, in particular, Tyndale's version is the basis of Coverdale's, and to a somewhat less extent this is also the case in the Pentateuch and Jonah; but Coverdale revised the work of his predecessor with the help of the Zurich German Bible of Zwingli and others (1524-1529), a Latin version by Pagninus, the Vulgate, and Luther. In his preface, he explicitly disclaims originality as a translator, and there is no sign that he made any noticeable use of the Greek and Hebrew; but he used the available Latin, German, and English versions with judgment. In the parts of the Old Testament which Tyndale had not published he appears to have translated mainly from the Zurich Bible. [Coverdale's Bible of 1535 was reprinted by Bagster, 1838.]

In one respect Coverdale's Bible was groundbreaking, namely, in the arrangement of the books of the. It is to Tyndale's example, no doubt, that the action of Coverdale is due. His Bible is divided into six parts -- (1) Pentateuch; (2) Joshua -- Esther; (3) Job -- "Solomon's Balettes" (i.e. Canticles); (4) Prophets; (5) "Apocrypha, the books and treatises which among the fathers of old are not reckoned to be of like authority with the other books of the Bible, neither are they found in the canon of the Hebrew"; (6) the New Testament. This represents the view generally taken by the Reformers, both in Germany and in England, and so far as concerns the English Bible, Coverdale's example was decisive.