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Textus Receptus Bibles

Geneva Bible 1560/1599



7:1Then gathered vnto him the Pharises, and certaine of the Scribes which came from Hierusalem.
7:2And when they sawe some of his disciples eate meate with common hands, (that is to say, vnwashen) they complained.
7:3(For the Pharises, and all the Iewes, except they wash their hands oft, eate not, holding the tradition of the Elders.
7:4And when they come from the market, except they wash, they eate not: and many other things there be, which they haue taken vpon them to obserue, as the washing of cups, and pots, and of brasen vessels, and of beds.)
7:5Then asked him the Pharises and Scribes, Why walke not thy disciples according to the tradition of the Elders, but eate meate with vnwashen hands?
7:6Then hee answered and sayd vnto them, Surely Esay hath prophecied well of you, hypocrites, as it is written, This people honoureth mee with lippes, but their heart is farre away from me.
7:7But they worship me in vaine, teaching for doctrines the commandements of men.
7:8For ye lay the commandement of God apart, and obserue the tradition of men, as the washing of pots and of cups, and many other such like things ye doe.
7:9And he sayd vnto them, Well, ye reiect the commandement of God, that ye may obserue your owne tradition.
7:10For Moses sayd, Honour thy father and thy mother: and Whosoeuer shall speake euill of father or mother, let him die the death.
7:11But yee say, If a man say to father or mother, Corban, that is, By the gift that is offered by mee, thou mayest haue profite, hee shall be free.
7:12So ye suffer him no more to doe any thing for his father, or his mother,
7:13Making the worde of God of none authoritie, by your tradition which ye haue ordeined: and ye doe many such like things.
7:14Then he called the whole multitude vnto him, and sayd vnto them, Hearken you all vnto me, and vnderstand.
7:15There is nothing without a man, that can defile him, when it entreth into him: but the things which proceede out of him, are they which defile the man.
7:16If any haue eares to heare, let him heare.
7:17And when hee came into an house, away from the people, his disciples asked him concerning the parable.
7:18And he sayde vnto them, What? are ye without vnderstanding also? Doe ye not knowe that whatsoeuer thing from without entreth into a man, cannot defile him,
7:19Because it entreth not into his heart, but into the belly, and goeth out into the draught which is the purging of all meates?
7:20Then he sayd, That which commeth out of man, that defileth man.
7:21For from within, euen out of the heart of men, proceede euill thoughtes, adulteries, fornications, murthers,
7:22Theftes, couetousnes, wickednes, deceite, vncleannes, a wicked eye, backbiting, pride, foolishnesse.
7:23All these euill things come from within, and defile a man.
7:24And from thence he rose, and went into the borders of Tyrus and Sidon, and entred into an house, and woulde that no man should haue knowen: but he could not be hid.
7:25For a certaine woman, whose litle daughter had an vncleane spirit, heard of him, and came, and fell at his feete,
7:26(And the woman was a Greeke, a Syrophenissian by nation) and she besought him that he would cast out the deuill out of her daughter.
7:27But Iesus saide vnto her, Let the children first be fedde: for it is not good to take the childrens bread, and to cast it vnto whelpes.
7:28Then shee answered, and saide vnto him, Trueth, Lord: yet in deede the whelpes eate vnder the table of the childrens crommes.
7:29Then he said vnto her, For this saying goe thy way: the deuil is gone out of thy daughter.
7:30And when shee was come home to her house, shee founde the deuill departed, and her daughter lying on the bed.
7:31And hee departed againe from the coastes of Tyrus and Sidon, and came vnto the sea of Galile, through the middes of the coastes of Decapolis.
7:32And they brought vnto him one that was deafe and stambered in his speache, and prayed him to put his hand vpon him.
7:33Then hee tooke him aside from the multitude, and put his fingers in his eares, and did spit, and touched his tongue.
7:34And looking vp to heauen, hee sighed, and said vnto him, Ephphatha, that is, Be opened.
7:35And straightway his eares were opened, and the string of his tongue was loosed, and hee spake plaine.
7:36And he commanded them, that they should tell no man: but howe much soeuer hee forbad them, the more a great deale they published it,
7:37And were beyonde measure astonied, saying, Hee hath done all thinges well: he maketh both the deafe to heare, and the domme to speake.
Geneva Bible 1560/1599

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.