Loading...

Interlinear Textus Receptus Bibles shown verse by verse.

Textus Receptus Bible chapters shown in parallel with your selection of Bibles.

Compares the 1550 Stephanus Textus Receptus with the King James Bible.

Visit the library for more information on the Textus Receptus.

Textus Receptus Bibles

Coverdale Bible 1535

 

   

10:1Verely verely I saye vnto you: He yt entreth not in at the dore in to the shepefolde, but clymmeth vp some other waye, the same is a thefe & a murthurer.
10:2But he that goeth in at the dore, is the shepherde of the shepe:
10:3to him ye porter openeth, and the shepe heare his voyce, and he calleth his awne shepe by name, and ledeth them out.
10:4And whan he hath sent forth his awne shepe, he goeth before them, and the shepe folowe him: for they knowe his voyce.
10:5As for a straunger, they folowe him not, but flye from him: for they knowe not the voyce of straungers.
10:6This prouerbe spake Iesus vnto them, but they vnderstode not what it was, that he sayde vnto them.
10:7Then sayde Iesus vnto them agayne: Verely verely I saye vnto you: I am the dore of the shepe.
10:8All they that are come before me, are theues and murthures. But ye shepe harkened not vnto them.
10:9I am the dore. Yf eny man entre in by me, he shalbe saued, and shal go in and out, and fynde pasture,
10:10A thefe cometh not, but for to steale, kyll, and destroye. I am come, yt they might haue life, and haue it more abundauntly.
10:11I am a good shepherde. A good shepherde geueth his life for the shepe.
10:12But an hyred seruaunt, which is not the shepherde, nether the shepe are his awne, seyth ye wolfe comynge, and leaueth ye shepe, and flyeth. And the wolfe catcheth & scatereth ye shepe.
10:13But the hyred seruaut flyeth, because he is an hyred seruaunte, and careth not for the shepe.
10:14I am a good sheperde, and knowe myne, and am knowne of myne.
10:15Eue as my father knoweth me, and I knowe ye father. And I geue my life for my shepe.
10:16And I haue yet other shepe, which are not of this folde, and those same must I brynge also, and they shal heare my voyce, and there shalbe one flocke and one shepherde.
10:17Therfore doth my father loue me, because I leaue my life, that I maye take it agayue.
10:18Noma taketh it fro me, but I leaue it of myself. I haue power to leaue it, and haue power to take it agayne. This commaundement haue I receaued of my father.
10:19Then was there discension amoge the Iewes for these sayenges.
10:20Many of the sayde: He hath the deuell, and is madd, why heare ye him?
10:21Other sayde: These are not wordes of one that is possessed. Can the deuell also open ye eyes of the blynde?
10:22It was the dedicacion of the teple at Ierusale, & was wynter,
10:23and Iesus walked in Salomos porche.
10:24The came ye Iewes rounde aboute hi, & saide vnto hi: How loge dost thou make vs doute? Yf thou be Christ, tell vs planely.
10:25Iesus answered the: I tolde you, & ye beleue not. The workes yt I do in my fathers name, they beare wytnesse of me.
10:26But ye beleue not, because ye are not of my shepe as I sayde vnto you.
10:27My shepe heare my voyce, & I knowe the, & they folowe me.
10:28And I geue the euerlastinge life, & they shal neuer perishe, and noma shal plucke the out of my hande.
10:29My father which gaue the me, is greater the all: & noman is able to plucke them out of my fathers hande.
10:30I and the father are one.
10:31Then the Iewes toke vp stones agayne, to stone him.
10:32Iesus answered the: Many good workes haue I shewed you fro my father, for which of the stone ye me?
10:33The Iewes answered hi, and sayde: For the good worke sake we stone the not, but for the blasphemy: and because yt thou beynge a man, makest thyself God.
10:34Iesus answered the: Is it not wrytten in youre lawe: I haue sayde, Ye are Goddes?
10:35Yf he call them Goddes, vnto whom the worde of God came (& the scripture can not be broke)
10:36saye ye the vnto hi, who ye father hath sanctified & sent in to ye worlde: thou blasphemest God, because I sayde: I am ye sonne of God?
10:37Yf I do not ye workes of my father, beleue me not:
10:38but yf I do the, the (yf ye beleue not me) yet beleue ye workes, yt ye maye knowe & beleue, yt the father is in me, & I in ye father.
10:39They wente aboute agayne to take him, but he escaped out of their hades,
10:40and wete awaye agayne beyode Iordane, into ye place where Iho had baptysed before, & there he abode.
10:41And many came to hi, and sayde: Iho dyd no tokes, but all yt Ihon spake of this man, is true.
10:42And many beleued on him there.
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.