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Textus Receptus Bibles

Coverdale Bible 1535

 

   

23:1Paul behelde the councell, and sayde: Ye men and brethren, I haue lyued with all good conscience before God vnto this daye:
23:2But the hye prest Ananias commaunded them that stode aboute him, to smyte hi on the mouth.
23:3Then sayde Paul vnto him: God shal smyte the thou paynted wall. Syttest thou and iudgest me after the lawe, and commaundest me to be smytten cotrary to ye lawe?
23:4And they that stode aboute hi, sayde: Reuylest thou Gods hye prest?
23:5And Paul sayde: Brethre, I wyst not that he was the hye prest. For it is wrytte: The ruler of thy people shalt thou not curse.
23:6But whan Paul knewe that the one parte was Saduces, and the other parte Pharises, he cried out in ye councell: Ye men and brethren, I am a Pharise, and the sonne of a Pharise, Of hope and resurreccion of the deed am I iudged.
23:7And whan he had so sayde, there arose a dissencion betwene ye Pharises and the Saduces, and the multitude was deuyded:
23:8for the Saduces saye that there is no resurreccion, nether angell, ner sprete: but the Pharises graute both.
23:9And there was made a greate crye. And ye Scrybes of the Pharyses secte, stode vp, and stroue, and sayde: We fynde no euell in this ma. But yf a sprete or an angell haue spoke vnto him, let vs not stryue agaynst God.
23:10But whan the discension was greate, ye vpper captayne feared, that Paul shulde haue bene pluckte a sonder of them, and commaunded the soudyers to go downe, and to take him from them, and to brynge him in to the castell.
23:11But in the nighte folowinge, the LORDE stode by him, and sayde: Be of good cheare Paul, for as thou hast testified of me at Ierusalem so must thou testifye at Rome also.
23:12Now whan it was daye, certayne of the Iewes gathered them selues together, and made a vowe nether to eate ner drynke, tyll they had kylled Paul.
23:13They were mo then fortye, which had made this conspyracion.
23:14These came to the hye prestes and Elders, and sayde: We haue bounde oure selues wt a vowe, that we wil eate nothinge, tyll we haue slayne Paul.
23:15Now therfore geue ye knowlege to the vpper captayne and to the councell, that he maye brynge him forth vnto you tomorow, as though ye wolde heare him yet better: As for vs, we are ready to kyll him, or euer he come nye you.
23:16But whan Pauls sisters sonne herde of their layenge awayte, he came, and entred into the castell, and tolde Paul.
23:17So Paul called vnto him one of ye vnder captaynes, and sayde: Brynge this yonge man to the vpper captayne, for he hath somewhat to saye to him.
23:18He toke him, and broughte him to the vpper captayne, and sayde: Paul the presoner called me vnto him, and prayed me to brynge to the this yonge man, which hath somwhat to saye vnto the.
23:19Then the hye captayne toke him by the hande, and wente asyde with him out of the waye, and axed him: What is it, that thou hast to saye vnto me?
23:20He sayde: The Iewes are agreed together, to desyre the, to let Paul be broughte forth tomorow before the councell, as though they wolde yet heare him better.
23:21But folowe not thou their myndes, for there laye wayte for him mo then fortye men off them, which haue bounde them selues with a vowe, nether to eate ner drynke, tyll they haue slayne Paul: and euen now are they redye, and loke for thy promes.
23:22Then the vpper captayne let the yonge man departe, and charged him to tell noman, that he had shewed him this.
23:23And he called vnto him two vndercaptaynes, and sayde: Make redye two hundreth soudyers, that they maye go to Cesarea, and thre score and ten horsmen, and two hundreth speare men at the thirde houre of the nighte,
23:24and delyuer the beastes, that they maye set Paul theron, and brynge him safe vnto Felix the debyte,
23:25and he wrote a letter on this maner:
23:26Claudius Lysias, vnto the most mightie Debyte Felix, gretynge.
23:27The Iewes had taken this man, and wolde haue slayne him, then came I with soudyers, and rescued him, and perceaued that he is a Romayne.
23:28And whan I wolde haue knowne the cause, wherfore they accused hi, I broughte him in to their councell:
23:29then perceaued I, that he was accused aboute questions of their lawe. But there was no accusacion worthy of death or of bondes.
23:30And whan it was shewed me, that certayne Iewes layed wayte for him, I sent him straight waye vnto the, and commaunded the accusers also, that loke what they had agaynst him, they shulde tell the same before the. Fare well.
23:31The soudyers (as it was commaunded them) toke Paul, and broughte him to Antipatras.
23:32But on the nexte daye, they lefte ye horse men to go with him, and turned agayne to the castell.
23:33When these came to Cesarea, they delyuered the letter vnto the Debyte, & presented Paul before him also.
23:34Whan the Debyte had red the letter, he axed off what countre he was. And wha he vnderstode that he was of Celicia,
23:35he sayde: I wil heare the, whan thine accusers are come also. And he commaunded him to be kepte in Herodes iudgment house.
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.