Textus Receptus Bibles
Geneva Bible 1560/1599
| 12:1 | At that time Iesus went on a Sabbath day through ye corne, and his disciples were an hungred, and bega to plucke ye eares of corne and to eate. |
| 12:2 | And when the Pharises sawe it, they saide vnto him, Beholde, thy disciples doe that which is not lawfull to doe vpon the Sabbath. |
| 12:3 | But he said vnto them, Haue ye not read what Dauid did when he was an hungred, and they that were with him? |
| 12:4 | Howe he entred into ye house of God, and did eate the shewe bread, which was not lawfull for him to eate, neither for them which were with him, but onely for the Priestes? |
| 12:5 | Or haue ye not read in the Lawe, how that on the Sabbath dayes the Priestes in the Temple breake the Sabbath, and are blameles? |
| 12:6 | But I say vnto you, that here is one greater then the Temple. |
| 12:7 | Wherefore if ye knewe what this is, I will haue mercie, and not sacrifice, ye would not haue condemned the innocents. |
| 12:8 | For the sonne of man is Lord, euen of the Sabbath. |
| 12:9 | And he departed thence, and went into their Synagogue: |
| 12:10 | And beholde, there was a man which had his hand dried vp. And they asked him, saying, Is it lawfull to heale vpon a Sabbath day? that they might accuse him. |
| 12:11 | And he said vnto the, What man shall there be among you, that hath a sheepe, and if it fal on a Sabbath day into a pit, doth not take it and lift it out? |
| 12:12 | How much more then is a man better then a sheepe? therefore, it is lawfull to doe well on a Sabbath day. |
| 12:13 | Then said he to the man, Stretch forth thine hand. And he stretched it foorth, and it was made whole as the other. |
| 12:14 | Then the Pharises went out, and consulted against him, howe they might destroy him. |
| 12:15 | But whe Iesus knew it, he departed thece, and great multitudes folowed him, and he healed the al, |
| 12:16 | And charged them in threatning wise, that they should not make him knowen, |
| 12:17 | That it might be fulfilled, which was spoken by Esaias the Prophet, saying, |
| 12:18 | Behold my seruant whom I haue chosen, my beloued in whom my soule deliteth: I wil put my Spirit on him, and he shall shewe iudgement to the Gentiles. |
| 12:19 | He shall not striue, nor crie, neither shall any man heare his voyce in the streetes. |
| 12:20 | A bruised reede shall he not breake, and smoking flaxe shall he not quenche, till he bring forth iudgement vnto victorie. |
| 12:21 | And in his Name shall the Gentiles trust. |
| 12:22 | Then was brought to him one, possessed with a deuill, both blind, and dumme, and he healed him, so that he which was blind and dumme, both spake and saw. |
| 12:23 | And all the people were amased, and saide, Is not this that sonne of Dauid? |
| 12:24 | But when the Pharises heard it, they saide, This man casteth the deuils no otherwise out, but through Beelzebub the prince of deuils. |
| 12:25 | But Iesus knew their thoughtes, and said to them, Euery kingdome deuided against it selfe, is brought to nought: and euery citie or house, deuided against it selfe, shall not stand. |
| 12:26 | So if Satan cast out Satan, he is deuided against himself: how shall then his kingdom endure? |
| 12:27 | Also if I through Beelzebub cast out deuils, by whom doe your children cast them out? Therefore they shall be your iudges. |
| 12:28 | But if I cast out deuils by ye Spirit of God, then is the kingdome of God come vnto you. |
| 12:29 | Els howe can a man enter into a strong mans house and spoyle his goods, except he first bind the strong man, and then spoile his house. |
| 12:30 | He that is not with me, is against me: and he that gathereth not with me, scattereth. |
| 12:31 | Wherefore I say vnto you, euery sinne and blasphemie shalbe forgiuen vnto men: but the blasphemie against the holy Ghost shall not be forgiuen vnto men. |
| 12:32 | And whosoeuer shall speake a word against the Sonne of man, it shall be forgiuen him: but whosoeuer shall speake against the holy Ghost, it shall not be forgiuen him, neither in this worlde, nor in the worlde to come. |
| 12:33 | Either make the tree good, and his fruite good: or els make the tree euill, and his fruite euil: for the tree is knowen by the fruite. |
| 12:34 | O generations of vipers, howe can you speake good things, when ye are euill? For of the abundance of the heart the mouth speaketh. |
| 12:35 | A good man out of the good treasure of his heart bringeth foorth good things: and an euill man out of an euill treasure, bringeth forth euill things. |
| 12:36 | But I say vnto you, that of euery idle word that men shall speake, they shall giue account thereof at the day of iudgement. |
| 12:37 | For by thy wordes thou shalt be iustified, and by thy wordes thou shalt be condemned. |
| 12:38 | Then answered certaine of ye Scribes and of the Pharises, saying, Master, we would see a signe of thee. |
| 12:39 | But he answered and said to them, An euill and adulterous generation seeketh a signe, but no signe shall be giuen vnto it, saue that signe of the Prophet Ionas. |
| 12:40 | For as Ionas was three daies and three nights in the whales belly: so shall the Sonne of man be three daies and three nights in ye heart of the earth. |
| 12:41 | The men of Nineue shall rise in iudgement with this generation, and condemne it: for they repented at the preaching of Ionas: and behold, a greater then Ionas is here. |
| 12:42 | The Queene of the South shall rise in iudgement with this generation, and shall condemne it: for she came from the vtmost partes of the earth to heare the wisdome of Salomon: and beholde, a greater then Salomon is here. |
| 12:43 | Nowe when the vncleane spirit is gone out of a man, he walketh throughout drie places, seeking rest, and findeth none. |
| 12:44 | Then he saith, I wil returne into mine house from whence I came: and when he is come, he findeth it emptie, swept and garnished. |
| 12:45 | Then he goeth, and taketh vnto him seuen other spirites worse then himselfe, and they enter in, and dwell there: and the ende of that man is worse then the beginning. Euen so shall it be with this wicked generation. |
| 12:46 | While he yet spake to ye multitude, beholde, his mother, and his brethren stood without, desiring to speake with him. |
| 12:47 | Then one said vnto him, Beholde, thy mother and thy brethren stand without, desiring to speake with thee. |
| 12:48 | But he answered, and said to him that told him, Who is my mother? and who are my brethren? |
| 12:49 | And he stretched foorth his hand toward his disciples, and said, Beholde my mother and my brethren. |
| 12:50 | For whosoeuer shall doe my Fathers will which is in heauen, the same is my brother and sister and mother. |
Geneva Bible 1560/1599
The Geneva Bible is one of the most influential and historically significant translations of the Bible into English, preceding the King James translation by 51 years. It was the primary Bible of 16th century Protestantism and was the Bible used by William Shakespeare, Oliver Cromwell, John Knox, John Donne, and John Bunyan. The language of the Geneva Bible was more forceful and vigorous and because of this, most readers strongly preferred this version at the time.
The Geneva Bible was produced by a group of English scholars who, fleeing from the reign of Queen Mary, had found refuge in Switzerland. During the reign of Queen Mary, no Bibles were printed in England, the English Bible was no longer used in churches and English Bibles already in churches were removed and burned. Mary was determined to return Britain to Roman Catholicism.
The first English Protestant to die during Mary's turbulent reign was John Rogers in 1555, who had been the editor of the Matthews Bible. At this time, hundreds of Protestants left England and headed for Geneva, a city which under the leadership of Calvin, had become the intellectual and spiritual capital of European Protestants.
One of these exiles was William Whittingham, a fellow of Christ Church at Oxford University, who had been a diplomat, a courtier, was much traveled and skilled in many languages including Greek and Hebrew. He eventually succeeded John Knox as the minister of the English congregation in Geneva. Whittingham went on to publish the 1560 Geneva Bible.
This version is significant because, it came with a variety of scriptural study guides and aids, which included verse citations that allow the reader to cross-reference one verse with numerous relevant verses in the rest of the Bible, introductions to each book of the Bible that acted to summarize all of the material that each book would cover, maps, tables, woodcut illustrations, indices, as well as other included features, all of which would eventually lead to the reputation of the Geneva Bible as history's very first study Bible.