Textus Receptus Bibles
Coverdale Bible 1535
| 10:1 | For the lawe which hath but the shadowe off good thinges to come, and not the thinges in their awne fashion, can neuer by the sacrifices which they offer yeare by yeare continually, make the commers there vnto perfecte: |
| 10:2 | Els shulde they haue ceassed to haue bene offred, because that the offerers once pourged, shulde haue had nomore conscience of synnes. |
| 10:3 | Neuertheles in those sacrifices there is made but a remembraunce of synnes euery yeare. |
| 10:4 | For it is vnpossible yt the bloude of oxen and of goates shulde take awaye synnes. |
| 10:5 | Wherfore whan he commeth in to the worlde, he sayeth: Sacrifice & offerynge thou woldest not haue, but a body hast thou ordeyned me. |
| 10:6 | Burntofferynges and synneofferynges hast thou not alowed. |
| 10:7 | Then sayde I: Lo, I come. I the begynnynge of the boke it is wrytten of me, that I shulde do yi wyll O God. |
| 10:8 | Aboue wha he had sayde: Sacrifice and offerynge, and burntsacrifices & synofferynges thou woldest not haue, nether hast alowed (which yet are offered after ye lawe). |
| 10:9 | The sayde he: Lo, I come to do wil thy O God: there taketh he awaye the first, to stablysshe the latter: |
| 10:10 | In the which wyll we are sanctified by the offerynge vp of the body of Iesus Christ once for all. |
| 10:11 | And euery prest is ready daylie mynistringe, and oftymes offereth one maner of offerynges, which can neuer take awaye synnes. |
| 10:12 | But this man whan he had offred for synnes, one sacrifice which is of value for euer, sat him downe on the righte hande of God, |
| 10:13 | and from hence forth tarieth, tyll his foes be made his fote stole. |
| 10:14 | For with one offerynge hath he made perfecte for euer, the that are sanctified. |
| 10:15 | And the holy goost also beareth vs recorde of this, euen whan he sayde before: |
| 10:16 | This is the Testament, that I wyl make vnto them after those dayes, sayeth ye LORDE: I wyl geue my lawes in their hertes, and in their myndes wyl I wryte them, |
| 10:17 | and their synnes and iniquities wil I remebre nomore. |
| 10:18 | And where remyssion of these thinges is, there is nomore offerynge for synne. |
| 10:19 | Seynge now brethre, that we haue a fre sure intraunce in to that Holy place, |
| 10:20 | by the bloude of Iesu (which he hath prepared vnto vs for a new and lyuynge waye, thorow the vayle, that is to saye, by his flesh) |
| 10:21 | and seynge also that we haue an hye prest ouer the house of God, |
| 10:22 | let vs drawe nye with a true hert in a full faith, sprenkled in oure hertes from an euell conscience, and washed in oure bodies with pure water: |
| 10:23 | and let vs kepe the profession of oure hope without wauerynge (for he is faithfull that hath promysed) |
| 10:24 | and let vs considre one another to ye prouokinge of loue and of good workes: |
| 10:25 | and let vs not forsake the fellishippe that we haue amoge oure selues, as the maner of some is: but let vs exhorte one another, and that so moch the more, because ye se that the daye draweth nye. |
| 10:26 | For yf we synne wylfully after that we haue receaued the knowlege of the trueth, there remayneth vnto vs nomore sacrifice for synnes, |
| 10:27 | but a fearfull lokynge for iudgment, and violente fyre, which shal deuoure ye aduersaries. |
| 10:28 | He yt despyseth Moses lawe, dyeth without mercy vnder two or thre witnesses: |
| 10:29 | Of how moch sorer punyshment (suppose ye) shal he be counted worthy, which treadeth vnder fote the sonne of God, and couteth the bloude of ye Testamet (wherby he is sanctified) an unwholy thinge, & doth dishonoure to the sprete of grace? |
| 10:30 | For we knowe him that hath sayde: Vengeaunce is myne, I wil recompence, sayeth the LORDE. And agayne: The LORDE shal iudge his people. |
| 10:31 | It is a fearfull thinge to fall in to the handes of the lyuynge God. |
| 10:32 | But call ye to remebrauce ye dayes yt are past, i ye which after ye had receaued lighte, ye endured a greate fighte off aduersities: |
| 10:33 | partly whyle all me wodred & gased at you for the shame and tribulacion that was done vnto you: and partly whyle ye became copanyons of them which so passed their tyme. |
| 10:34 | For ye haue suffred with my bodes, and toke a worth ye spoylinge of youre goodes, and that with gladnes, knowynge in youre selues, how that ye haue in heauen a better & an enduringe substaunce. |
| 10:35 | Cast not awaye therfore yor confidence, which hath so greate a rewarde. |
| 10:36 | For ye haue nede of pacience, that after ye haue done the wil of God, ye mighte receaue the promes. |
| 10:37 | For yet ouer a litle whyle, and then he that shal come, wyl come, and wyl not tary. |
| 10:38 | But the iust shal lyue by his faith: And yf he withdrawe himselfe awaye, my soule shal haue no pleasure in him. |
| 10:39 | As for vs, we are not of those which withdrawe them selues to damnacion: but of them that beleue to the wynnynge of the soule. |
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.