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Textus Receptus Bibles

Coverdale Bible 1535

 

   

20:1Now whan the vproure was ceassed, Paul called the disciples vnto him, and toke his leue of them, and departed to go in to Macedonia.
20:2And whan he had gone thorow those partes, and exhorted them with many wordes, he came into Grekelonde,
20:3and there abode thre monethes. But whan the Iewes layed wayte for him, as he was aboute to sayle in to Syria, he purposed to turne agayne thorow Macedonia.
20:4There accompanied him in to Asia, Sopater of Berrea: and of Thessalonica, Aristarchus and Secundus: and Gaius of Derba, and Timotheus: but of Asia, Tychicus and Trophimus.
20:5These wente before, and taried for vs at Troada:
20:6but we sayled after the Easter dayes from Philippos, vnto ye fyfth daye, and came to them vnto Troada, and taried there seuen dayes.
20:7Vpon one of the Sabbathes, whan the disciples came together to breake bred, Paul preached vnto them, wyllinge to departe on the morow, and contynued the preachinge vnto mydnight.
20:8And there were many lightes in the chamber, where they were gathered together.
20:9There sat a yonge man named Eutychos, in a wyndow, and fell in to a depe slepe (whyle Paul was speakinge) and was ouercome with slepe, and fell downe from the thirde lofte, and was taken vp deed.
20:10But Paul wente downe, and fell on him, and enbraced him, and sayde: Make nothinge a doo, for his soule is in hi.
20:11Then wente he vp, and brake the bred, and ate, and talked moch with the, tyll the daye brake, and so departed.
20:12As for the yoge man, they broughte him alyue, and were not a litle conforted.
20:13But we wente afore in to the shippe, and sayled towarde Asson, wyllinge there to receaue Paul. For so had he appoynted, and wolde himselfe go on fote.
20:14Whan he was come to vs vnto Asson, we toke him in, and came to Mitylenes,
20:15and sayled from thence, and came on the nexte daye ouer agaynst Chios, and on the daye folowinge we aryued at Samos, and taried at Tragilion, and on the nexte daye came we to Mileton:
20:16for Paul had determed to sayle ouer by Ephesus, that he nede not to spende the tyme in Asia: for he haisted to be at Ierusalem vpo the Whitsondaye, yf it were possible for him.
20:17But from Mileton he sent vnto Ephesus, and called for the Elders of the congregacion.
20:18Whan they were come to him, he sayde vnto them: Ye knowe sence the first daye that I came in to Asia, after what maner I haue bene with you at all tyme,
20:19and serued ye LORDE with all humblenesse of mynde, and with many teares and tentacions, which happened vnto me by ye layenges of wayte of the Iewes,
20:20how yt I haue kepte backe nothinge yt was profitable, but that I haue shewed you, and taughte you openly, and priuately from house to house.
20:21And haue testifyed both vnto the Iewes & to the Grekes the repentaunce towarde God, and faith towarde oure LORDE Iesus.
20:22And now beholde, I go bounde in ye sprete vnto Ierusale, not knowinge what shal happen there vnto me,
20:23but yt the holy goost witnesseth in euery cite, and sayeth, that bondes and troubles abyde me there.
20:24But I regarde none of them, nether counte I my life dearer then my selfe, that I maye fulfyll my course with ioye, and the office yt I haue receaued of the LORDE Iesu, to testifye the Gospell of the grace of God.
20:25And now beholde, I knowe that ye shal se my face nomore, all ye, thorow whom I haue gone, and preached the kyngdome of God.
20:26Wherfore I take you to recorde this daye, that I am pure from the bloude of all men:
20:27For I haue kepte nothinge backe, but haue shewed you all the councell off God.
20:28Take hede therfore vnto youre selues, and to all the flocke, amonge the which the holy goost hath set you to be Bishoppes, to fede the congregacion of God, which he hath purchaced thorow his owne bloude.
20:29For this I knowe, that after my departinge there shal enter in amonge you greuous wolues, which shal not spare the flocke.
20:30Yee eue from amonge youre awne selues shal men aryse, speakynge peruerse doctryne, to drawe disciples after them.
20:31Therfore awake, and remembre, that by the space of thre yeares I ceassed not to warne euery one off you both nighte and daye with teares.
20:32And now brethren I commende you vnto God, and to ye worde of his grace, which is mightie to edifye you, and to geue you the enheritaunce amoge all them that are sanctified.
20:33I haue not desyred syluer, golde or rayment off eny off you.
20:34For ye youre selues knowe, that these handes haue mynistred vnto my necessities, and them that were with me.
20:35I haue shewed you all thinges, how that so labouringe ye oughte to receaue the weake, and to remembre the worde of the LORDE, how that he sayde: It is more blessed to geue, then to receaue.
20:36And whan he had sayde this, he kneled downe, and prayed with them all.
20:37But there was moch wepynge amonge them all, and they fell aboute Pauls necke, and kyssed him,
20:38and were sory, most of all because of the worde which he had sayde, that they shulde se his face nomore. And they accopanied him vnto the shippe.
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.