Textus Receptus Bibles
Coverdale Bible 1535
| 8:1 | Iesus wente vnto mount Oliuete, |
| 8:2 | and early in the mornynge came he agayne in to the temple, and all the people came vnto him. And he sat downe, and taught them. |
| 8:3 | And ye scrybes and Pharises brought vnto him a woman taken in aduoutrye, and set her there openly, |
| 8:4 | and sayde vnto him: Master, this woman was taken in aduoutrye, eue as the dede was adoynge. |
| 8:5 | Moses in the lawe commaunded vs to stone soch. What sayest thou? |
| 8:6 | This they sayde, to tempte him, that they might haue wherof to accuse him. But Iesus stouped downe, and wrote with his fynger vpo the grounde. |
| 8:7 | Now whyle they contynued axynge him, he lift him self vp, and sayde vnto them: He that is amonge you without synne, let him cast the first stone at her. |
| 8:8 | And he stouped downe agayne, and wrote vpon the grounde. |
| 8:9 | But whan they herde that, they wente out, one after another: the eldest first, and left Iesus alone, and the woman stondinge before him. |
| 8:10 | Iesus lift himself vp, and whan be sawe no man but the woman, he sayde vnto her: Woman, where are thine accusers? Hath noman condempned the? |
| 8:11 | She sayde: LORDE, no man. Iesus sayde: Nether do I codempne the, Go thy waye, and synne nomore. |
| 8:12 | Then spake Iesus agayne vnto them, and sayde: I am the light of the worlde. He that foloweth me, shal not walke in darknesse, but shal haue the light of life. |
| 8:13 | Then sayde the Pharises vnto him: Thou bearest recorde of thy self, thy recorde is not true. |
| 8:14 | Iesus answered, and sayde vnto them: Though I beare recorde of my self, yet my recorde is true: for I knowe whence I came, and whither I go: but ye can not tell whence I come, and whither I go. |
| 8:15 | Ye iudge after the flesh, I iudge no man: |
| 8:16 | but yf I iudge, my iudgment is true: for I am not alone, but I and the father that hath sent me. |
| 8:17 | It is wrytten also in youre lawe, that the testimony of two men is true. |
| 8:18 | I am one that beare wytnesse of my self: And the father that sent me, beareth wytnes of me also. |
| 8:19 | Then sayde they vnto him: Where is thy father? Iesus answered: Ye nether knowe me ner yet my father.Yf ye knewe me, ye shulde knowe my father also. |
| 8:20 | These wordes spake Iesus vpon the Godschest, as he taught in the teple. And noman toke him, for his houre was not yet come. |
| 8:21 | Then sayde Iesus agayne vnto them: I go my waye, and ye shal seke me, and shal dye in youre synnes: whither I go, thither can not ye come. |
| 8:22 | Then sayde ye Iewes: Wyl he kyll him self then, that he sayeth: whither I go, thither can not ye come? |
| 8:23 | And he sayde vnto them: Ye are from beneth, I am from aboue: Ye are of this worlde, I am not of this worlde. |
| 8:24 | Therfore haue I sayde vnto you, that ye shal dye in youre synnes. For yf ye beleue not that I am he, ye shal dye in youre synnes. |
| 8:25 | Then sayde they vnto him: Who art thou then? And Iesus sayde vnto the: Eue the very same thinge that I saye vnto you. |
| 8:26 | I haue many thinges to saye and to iudge of you. But he that sent me, is true: and loke what I haue herde of him,that speake I before the worlde, |
| 8:27 | Howbeit they vnderstode not, that he spake of the father. |
| 8:28 | Then sayde Iesus vnto them: Whan ye haue lift vp an hye the sonne of man, then shal ye knowe that I am he, and that I do nothinge of my self: but as my father hath taught me, euen so I speake. |
| 8:29 | And he that sent me, is with me. The father leaueth me not alone, for I do alwaie that pleaseth him. |
| 8:30 | Whan he thus spake, many beleued on him. Then sayde Iesus vnto the Iewes, that beleued on him: |
| 8:31 | Yf ye contynue in my worde, then are ye my very disciples, |
| 8:32 | and ye shall knowe the trueth, and the trueth shal make you fre. |
| 8:33 | Then answered they him: We are Abrahams sede, we were neuer bonde to eny man, how sayest thou then: Ye shal be fre? |
| 8:34 | Iesus answered them, and sayde: Verely verely I saye vnto you: Who so euer doth synne, |
| 8:35 | is the seruaunt of synne: As for the seruaunt, he abydeth not in the house for euer, |
| 8:36 | but the sonne abydeth euer. Yf the sonne therfore make you fre, then are ye fre in dede. |
| 8:37 | I knowe that ye are Abrahams sede, but ye seke to kyll me. For my worde taketh not amonge you. |
| 8:38 | I speake that I haue sene of my father, & ye do that ye haue sene of youre father. |
| 8:39 | They answered, and sayde vnto him: Abraham is oure father. Iesus sayde vnto them: Yf ye were Abrahams children, ye wolde do the dedes of Abraham. |
| 8:40 | But now ye go aboute to kyll me, a man, that haue tolde you the trueth, which I haue herde of God, this dyd not Abraham. |
| 8:41 | Ye do the dedes of youre father. Then sayde they vnto him: We are not borne of fornicacion, we haue one father, euen God. |
| 8:42 | Iesus sayde vnto them: Yf God were youre father, then wolde ye loue me. For I am proceaded forth, and come from God. For I am not come of my self, but he hath sent me. |
| 8:43 | Why knowe ye not the my speach? Eue because ye can not abyde the hearinge of my worde. |
| 8:44 | Ye are of the father the deuell, and after the lustes of youre father wyl ye do. The same was a murthurer from the begynnynge, and abode not in the trueth: for the trueth is not in him. Whan he speaketh a lye, then speaketh he of his awne: for he is a |
| 8:45 | But because I saye the trueth, ye beleue me not. |
| 8:46 | Which of you can rebuke me of one synne? Yf I saye the trueth, why do ye not beleue me? |
| 8:47 | He that is of God, heareth Gods worde. Therfore heare ye not, because ye are not of God. |
| 8:48 | Then answered the Iewes, and sayde vnto him: Saye we not right, that thou art a Samaritane, and hast the deuell? |
| 8:49 | Iesus answered: I haue no deuell, but I honoure my father, and ye haue dishonoured me. |
| 8:50 | I seke not myne awne prayse, but there is one that seketh it, and iudgeth. |
| 8:51 | Verely verely I saye vnto you: Yf eny man kepe my worde, he shal neuer se death. |
| 8:52 | Then sayde the Iewes vnto him: Now knowe me, that thou hast the deuell. Abraham is deed and the prophetes, and thou sayest: Yf eny ma kepe my worde, he shal neuer taist of death. |
| 8:53 | Art thou greater then oure father Abraham? which is deed, and the prophetes are deed? Who makest thou thy self? |
| 8:54 | Iesus answered: Yf I prayse myself, then is my prayse nothinge. But it is my father that prayseth me, which ye saye is youre God, |
| 8:55 | and ye knowe hi not: but I knowe him. And yf I shulde saye, I knowe him not, I shulde be a lyar, like vnto you. But I knowe him, and kepe his worde. |
| 8:56 | Abraham youre father was glad, that he shulde se my daye, And he sawe it, and reioysed. |
| 8:57 | Then sayde the Iewes vnto him: Thou art not yet fiftie yeare olde, and hast thou sene Abraham? |
| 8:58 | Iesus sayde vnto the: Verely verely I saye vnto you: Or euer Abraham was, I am. |
| 8:59 | Then toke they vp stones, to cast at him. But Iesus hyd himself, and wente out of the temple. |
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.