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Textus Receptus Bibles

Coverdale Bible 1535



9:1And he sayde vnto them: Verely I saye vnto you: There stode here some, which shal not taist of death, tyll they se the kyngdome of God come with power.
9:2And after sixe dayes Iesus toke vnto him Peter, Iames and Ihon, and brought them vp in to an hye mountayne out of the waye alone, and was ttasfigured before them,
9:3and his clothes were bright and very whyte as ye snowe, so whyte as no fuller can make vpon earth.
9:4And there appeared vnto the Elias with Moses, and they talked with Iesus.
9:5And Peter answered, and sayde vnto Iesus: Rabbi, here is good beynge for vs. Let vs make thre tabernacles: one for the, one for Moses, and one for Elias.
9:6For he knewe not what he sayde, and they were very fearfull.
9:7And there was a cloude, which ouershadowed the. And out of the cloude there came a voyce, and sayde: This is my deare sonne, heare him.
9:8And immediatly they loked aboute them, and sawe noman more then Iesus onely with them.
9:9But whan they wente downe from the mountayne, Iesus charged them, that they shulde tell no man what they had sene, tyll the sonne of man were rysen agayne from the deed.
9:10And they kepte that sayenge by them, and axed one another: What is that rysinge agayne from the deed?
9:11And they axed him, and sayde: Why saye the scrybes then, that Elias must first come?
9:12He answered and sayde vnto them: Elias shal come first in dede, and brynge all thinges to right agayne. The sonne of man also shal suffre many thinges, and be despysed, as it is wrytten.
9:13But I saye vnto you: Elias is come, and they haue done vnto him what they wolde, acordinge as it is wrytten of him?
9:14And he came to his disciples, and sawe moch people aboute them, and the scrybes disputynge with them.
9:15And as soone as the people sawe, they were astonnyed, and ranne vnto him, and saluted him.
9:16And he axed the scrybes: What dispute ye with them?
9:17And one of the people answered, and sayde: Master, I haue brought vnto the my sonne, which hath a domme sprete:
9:18and whan so euer he taketh him, he teareth him, and he fometh, and gnassheth with the teth, and pyneth awaye, & I haue spoken to thy disciples that they shulde cast him out, and they coude not.
9:19He answered him, and sayde: O thou vnfaithfull generacion, how longe shal I be with you? How longe shal I suffre you? Brynge hi hither to me.
9:20And they brought him vnto him. And as soone as the sprete sawe him, he tare him, and fell vpon the earth, and weltred and fomed.
9:21And he axed his father: How longe is it, sens this happened vnto him? He sayde: Of a childe,
9:22and oft tymes hath he cast him in to the fyre and water, to destroye him: but yf thou canst do enythinge, haue mercy vpon vs, and helpe vs.
9:23Iesus sayde vnto him: Yf thou couldest beleue: All thinges are possible vnto him that beleueth.
9:24And immediatly the father of the childe cried with teares, and sayde: LORDE I beleue: O helpe thou myne vnbeleue.
9:25Now whan Iesus sawe that the people ranne to, he rebuked the foule sprete, and sayde vnto him: Thou domme and deaf sprete, I charge the, departe out of him, and entre nomore in to him from hence forth.
9:26And he cried, and rent him sore, and departed. And he was as though he had bene deed, in so moch that many sayde: he is deed.
9:27But Iesus toke him by the hande, and set him vp. And he arose.
9:28And whan he came home, his disciples axed him secretly: Why coulde not we cast him out?
9:29And he sayde: This kynde ca go out by no meanes, but by prayer and fastynge.
9:30And they departed thece, and toke their iourney thorow Galile, and he wolde not that eny man shulde knowe of it.
9:31But he taught his disciples, and sayde vnto them: The sonne of ma shalbe delyuered in to the handes of men, and they shal put him to death: and whan he is put to death, he shal ryse ageyne the thirde daye.
9:32But they vnderstode not that worde, and were afrayed to axe him.
9:33And he came to Capernaum. And whan he was at home, he axed them? What disputed ye amonge youre selues by ye waye?
9:34But they helde their tuges: For they had disputed by the waye amonge them selues, who shulde be ye greatest.
9:35And he sat downe, and called the twolue, and sayde vnto them: Yf eny man wyl be the first, the same shal be the last of all, and the seruaunt of all.
9:36And he toke a childe, and set him in the myddest of them, and toke him in his armes, and sayde vnto them:
9:37Who so euer receaueth soch a childe in my name, receaueth me: and who so euer receaueth me, receaueth not me, but him that hath sent me.
9:38Ihon answered him, and sayde: Master, we sawe one dryue out deuels in thy name, but he foloweth not vs, and we forbad him because he foloweth vs not.
9:39But Iesus sayde: Forbyd him not: for there is no ma that doth a myracle in my name, and can soone speake euell of me.
9:40For who so euer is not agaynst vs, the same is for vs.
9:41And who so euer geueth you a cuppe of water to drynke in my name, because ye belonge vnto Christ, verely I saye vnto you: he shal not lose his rewarde.
9:42And who so offendeth one of these litle ones that beleue in me, it were better for him, that a mylstone were haged aboute his neck, and he cast in to the see.
9:43Yf thy hade offende the, cut him of. Better it is for the to entre in to life lame, the hauynge two hondes to go in to hell in to the euerlastinge fyre,
9:44where their worme dyeth not, and their fyre goeth not out.
9:45Yf thy fote offende the, cut him of. Better it is for the to entre into life crepell, the hauynge two fete to be cast in to hell in the fyre euerlastynge,
9:46where their worme dyeth not, and their fyre goeth not out.
9:47Yf thine eye offende the, cast him from the. Better it is for the to entre in to ye kyngdome of God with one eye, then hauynge two eyes to be cast in to the fyre of hell:
9:48where their worme dyeth not, and their fyre goeth not out.
9:49For euery ma must be salted wt fyre, & euery offerynge shalbe seasoned wt salt.
9:50The salt is good: but yf ye salt be vnsauery, wherwith all shal it be salted? Haue salt in you & peace amonge yor selues one with another.
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.