Textus Receptus Bibles
Coverdale Bible 1535
| 12:1 | And he beganne to speake vnto them by parables: A certayne ma planted a vynyarde, and made a hedge aboute it, and dygged a wynne presse, and buylded a tower, and let it out vnto hussbande men, and wente in to a straunge countre. |
| 12:2 | And whan the tyme was come, he sent a seruaut to the hussbande men, that he might receaue of the hussbandmen, of the frute of the vynyarde. |
| 12:3 | But they toke him, and bet him, and sent him awaye emptye. |
| 12:4 | Agayne, he sent vnto them another seruaunt, whom they stoned, and brake his heade, and sent him awaye shamefully dealt withall. |
| 12:5 | Agayne he sent another, whom they slew, and many other: some they bett, and some they put to death. |
| 12:6 | Then had he yet one sonne onely, whom he loued, him he sent also vnto them at the last, and sayde: they wyl stonde in awe of my sonne. |
| 12:7 | But the same hussbandmen sayde amonge them selues: This is the heyre, Come, let vs kyll him, so shal the inheritaunce be ours. |
| 12:8 | And they toke him, and slewe him, and cast him out of the vynyarde. |
| 12:9 | What shal now the lorde of the vynyarde do? He shal come and destroye the hussbande men, and geue the vynyarde vnto other. |
| 12:10 | Haue ye not red this scripture: The same stone which the buylders refused, is become the headstone in the corner? |
| 12:11 | This was the LORDES doynge, and it is maruelous in oure eyes. |
| 12:12 | And they wente aboute to take him (but they feared the people) for they perceaued, that he had spoke this parable agaynst the. And they left him, and wente their waye. |
| 12:13 | And they sent vnto him certayne of the Pharises and Herodes officers to take him in his wordes. |
| 12:14 | And they came, and sayde vnto hi: Master, we knowe that thou art true and carest for no man. For thou regardest not the outwarde appearaunce of men, but teachest ye waye of God truly. Is it laufull to geue tribute vnto the Emperoure, or not? |
| 12:15 | Ought we to geue it, or ought we not to geue it? But he perceaued their ypocrisye, and sayde vnto them: Why tempte ye me? Brynge me a peny, that I maye se it. |
| 12:16 | And they brought it him. Then sayde he: Whose ymage and superscripcion is this? They sayde vnto him: The Emperours. |
| 12:17 | Then answered Iesus and sayde vnto the: Geue therfore vnto the Emperoure that which is the Emperours, and vnto God that which is Gods. And they marueled at him. |
| 12:18 | Then came vnto him the Saduces (which holde that there is no resurreccion) these axed him, and sayde: |
| 12:19 | Master, Moses wrote vnto vs. Yf eny mans brother dye, and leaue a wife, and leaue no children, his brother shal take his wife, and rayse vp sede vnto his brother. |
| 12:20 | Now were there seuen brethren: the first toke a wife, and dyed, and left no sede: |
| 12:21 | and the seconde toke her, and dyed, and left no sede also: the thirde in like maner. |
| 12:22 | And they all seuen toke her, and left no sede. At the last after them all, the wyfe dyed also. |
| 12:23 | Now in the resurreccion whan they shal ryse agayne, whose wife shal she be of them? For seuen had her to wife. |
| 12:24 | Then answered Iesus, and sayde vnto them: Do not ye erre? because ye knowe not the scryptures ner ye power of God? |
| 12:25 | Whan they shal ryse agayne from the deed, they shal nether mary ner be maried, but they are as the angels in heauen. |
| 12:26 | As touchinge the deed, that they shal ryse agayne, haue ye not red in the boke of Moses, how God spake vnto him in the bush, and sayde: I am the God of Abraham, and the God of Isaac, & the God of Iacob? |
| 12:27 | Yet is not God a God of the deed, but of the lyuynge. Therfore ye erre greatly. |
| 12:28 | And there came vnto him one of the scrybes, that had herkened vnto the how they disputed together, and sawe that he had answered them well, and axed him: Which is the chefest comaundement of all? |
| 12:29 | Iesus answered him: The chefest commaundemet of all commaundementes is this: Heare O Israel, the LORDE oure God is one God, |
| 12:30 | and thou shalt loue the LORDE thy God with all thy hert, with all thy soule, with all thy mynde, and with all thy strength. This is the chefest commaundement, |
| 12:31 | and the seconde is like vnto it: Thou shalt loue thy neghboure as thy self. There is none other greater commaundement then these. |
| 12:32 | And the scrybe sayde vnto him: Master, Verely thou hast sayde right: for there is but one God, & there is none other without him, |
| 12:33 | and to loue him with all the hert, with all the mynde, with all the soule, and with all the strength, and to loue a mans neghboure as himself, is more then brent sacrifices and all offerynges. |
| 12:34 | But wha Iesus sawe that he answered discretly, he sayde vnto him: Thou art not farre from the kyngdome of God. And after this durst no man axe him eny mo questions. |
| 12:35 | And Iesus answered, and sayde, whan he taught in the temple: How saye the scrybes, yt Christ is the sonne of Dauid? |
| 12:36 | But Dauid himself saieth thorow the holy goost: The LORDE sayde vnto my LORDE: Syt thou on my right honde, tyll I make thine enemies yi fotestole. |
| 12:37 | There Dauid calleth him his LORDE. How is he the his sonne? And many people herde him gladly. |
| 12:38 | And he taught the, and sayde vnto the: Bewarre of the scrybes, that loue to go in longe garmentes, and loue to be saluted in the market, |
| 12:39 | and syt gladly aboue in the synagoges and at the table: |
| 12:40 | they deuoure wyddowes houses, and vnder a coloure they make longe prayers. These shal receaue the more damnacion. |
| 12:41 | And Iesus sat ouer agaynst the Gods chest, and behelde how the people put money in to the Godschest. And many that were riche: put in moch. |
| 12:42 | And there came a poore wyddowe, and put in two mytes, which make a farthinge. |
| 12:43 | And he called vnto him his disciples, and sayde vnto them: Verely I saye vnto you: this poore wyddowe hath put more in ye Godschest, then all they that haue put in: |
| 12:44 | For they all haue put i of their superfluyte, but she of hir pouerte hath put in all that she had, euen hir whole lyuynge. |
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.