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Spoke 16: The Biblewheel and The 16th Century
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William Tyndale
What is in common between the 16th Century scholar William Tyndale and the 16th book of the 2nd Cycle of the Biblewheel Zechariah is the phrase open the eyes. The 16th letter of the Hebrew Alphabet is Ayin which means eye. And Zechariah's book is focused on visions and an angel asking the prophet, "what do you see?"
[Zechariah 4:2 KJV]
And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all [of] gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which [are] upon the top thereof:
[Zechariah 5:2 KJV]
And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof [is] twenty cubits, and the breadth thereof ten cubits.
Likewise in the 16th Epistle 1Peter it says:
1Peter 3 - Listen
12 For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the face of the Lord [is] against them that do evil.
Tyndale was also put in prison.
William Tyndale was jailed before his death:
Eventually, Tyndale was betrayed by Henry Phillips[30].
In 1535, Tyndale was arrested and jailed in the castle of Vilvoorde (Filford) outside Brussels for over a year. In 1536, he was convicted of heresy and executed by strangulation, after which his body was burnt at the stake.
Both Acts 16 and 2Chronicles 16 mention prison:
Acts 16:24 (KJV) 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
2 Chronicles 16:10 (KJV) 10 Then Asa was wroth with the seer, and put him in a prison house; for [he was] in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time.
And perhaps the name Phillips is related to the Philippian jailer:
Acts 16:12 (KJV)
And from thence to Philippi, which is the chief city of that part of Macedonia, [and] a colony: and we were in that city abiding certain days.
Acts 16:23 (KJV)
And when they had laid many stripes upon them, they cast [them] into prison, charging the jailor to keep them safely:
Concerning the name Henry:
From the Germanic name Heimirich which meant "home ruler", composed of the elements heim "home" and ric "power, ruler". It was later commonly spelled Heinrich, with the spelling altered due to the influence of other Germanic names like Haganrich, in which the first element is hagan "enclosure".
Heinrich was popular among continental royalty, being the name of seven German kings, starting with the 10th-century Henry I the Fowler, and four French kings. In France it was rendered Henri from the Latin form Henricus.
The Normans introduced the French form to England, and it was subsequently used by eight kings, ending with the infamous Henry VIII in the 16th century. During the Middle Ages it was generally rendered as Harry or Herry in English pronunciation. Notable bearers include arctic naval explorer Henry Hudson (1570-1611), British novelist Henry James (1843-1916), and American automobile manufacturer Henry Ford (1863-1947).
https://www.behindthename.com/name/henry
https://en.wikipedia.org/wiki/William_Tyndale
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William Tyndale
What is in common between the 16th Century scholar William Tyndale and the 16th book of the 2nd Cycle of the Biblewheel Zechariah is the phrase open the eyes. The 16th letter of the Hebrew Alphabet is Ayin which means eye. And Zechariah's book is focused on visions and an angel asking the prophet, "what do you see?"
[Zechariah 4:2 KJV]
And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all [of] gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which [are] upon the top thereof:
[Zechariah 5:2 KJV]
And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof [is] twenty cubits, and the breadth thereof ten cubits.
1Peter 3 - Listen
12 For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the face of the Lord [is] against them that do evil.
Tyndale was also put in prison.
William Tyndale was jailed before his death:
Eventually, Tyndale was betrayed by Henry Phillips[30].
In 1535, Tyndale was arrested and jailed in the castle of Vilvoorde (Filford) outside Brussels for over a year. In 1536, he was convicted of heresy and executed by strangulation, after which his body was burnt at the stake.
Both Acts 16 and 2Chronicles 16 mention prison:
Acts 16:24 (KJV) 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
2 Chronicles 16:10 (KJV) 10 Then Asa was wroth with the seer, and put him in a prison house; for [he was] in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time.
And perhaps the name Phillips is related to the Philippian jailer:
Acts 16:12 (KJV)
And from thence to Philippi, which is the chief city of that part of Macedonia, [and] a colony: and we were in that city abiding certain days.
Acts 16:23 (KJV)
And when they had laid many stripes upon them, they cast [them] into prison, charging the jailor to keep them safely:
Concerning the name Henry:
From the Germanic name Heimirich which meant "home ruler", composed of the elements heim "home" and ric "power, ruler". It was later commonly spelled Heinrich, with the spelling altered due to the influence of other Germanic names like Haganrich, in which the first element is hagan "enclosure".
Heinrich was popular among continental royalty, being the name of seven German kings, starting with the 10th-century Henry I the Fowler, and four French kings. In France it was rendered Henri from the Latin form Henricus.
The Normans introduced the French form to England, and it was subsequently used by eight kings, ending with the infamous Henry VIII in the 16th century. During the Middle Ages it was generally rendered as Harry or Herry in English pronunciation. Notable bearers include arctic naval explorer Henry Hudson (1570-1611), British novelist Henry James (1843-1916), and American automobile manufacturer Henry Ford (1863-1947).
https://www.behindthename.com/name/henry
William Tyndale
| William Tyndale | |
|---|---|
 | |
| Born | c. 1494 Kingdom of England |
| Died | 6 October 1536 (aged 41–42) near Vilvoorde, Duchy of Brabant, Habsburg Netherlandsin the Holy Roman Empire |
| Cause of death | Executed by strangling, then burnt at the stake |
| Alma mater | Magdalen Hall, Oxford University of Cambridge |
| Known for | Tyndale Bible |
William Tyndale (/ˈtɪndəl/;[1] sometimes spelled Tynsdale, Tindall, Tindill, Tyndall; c. 1494 – c. 6 October 1536) was an English scholar who became a leading figure in the Protestant Reformation in the years leading up to his execution. He is well known for his translation of the Bible into English.
He was influenced by the work of Desiderius Erasmus, who made the Greek New Testament available in Europe, and by Martin Luther.[2] A number of partial translations had been made from the seventh century onward, but the spread of Wycliffe's Bible in the late 14th century led to the death penalty for anyone found in unlicensed possession of Scripture in English, although translations were available in all other major European languages.[3]
Tyndale's translation was the first English Bible to draw directly from Hebrew and Greek texts, the first English translation to use Jehovah as God's name as preferred by English Protestant Reformers,[4] the first English translation to take advantage of the printing press, and first of the new English Bibles of the Reformation. It was taken to be a direct challenge to the hegemony of both the Roman Catholic Church and the laws of Englandmaintaining the church's position. In 1530, Tyndale also wrote The Practyse of Prelates, opposing Henry VIII's annulment of his own marriage on the grounds that it contravened Scripture.[5]
Reuchlin's Hebrew grammar was published in 1506. Tyndale worked in an age in which Greek was available to the European scholarly community for the first time in centuries. Erasmus compiled and edited Greek Scriptures following the Fall of Constantinople in 1453. Constantinople's fall helped to fuel the Renaissance and led to the dispersion of Greek-speaking intellectuals and texts into a Europe which previously had no access to them.
A copy of Tyndale's The Obedience of a Christian Man fell into the hands of Henry VIII, providing the king with the rationale to break the Church in England from the Roman Catholic Church in 1534.[6][7] In 1535, Tyndale was arrested and jailed in the castle of Vilvoorde (Filford) outside Brussels for over a year. In 1536, he was convicted of heresy and executed by strangulation, after which his body was burnt at the stake. His dying prayer was that the King of England's eyes would be opened; this seemed to find its fulfilment just two years later with Henry's authorisation of the Great Bible for the Church of England, which was largely Tyndale's own work - missing sections supplemented with translations by Miles Coverdale. Hence, the Tyndale Bible, as it was known, continued to play a key role in spreading Reformation ideas across the English-speaking world and, eventually, to the British Empire.
In 1611, the 54 scholars who produced the King James Bible drew significantly from Tyndale, as well as from translations that descended from his. One estimate suggests that the New Testament in the King James Version is 83% Tyndale's and the Old Testament 76%.[8][9] His translation of the Bible was the first to be printed in English, and became a model for subsequent English translations; in 2002, Tyndale was placed at number 26 in the BBC's poll of the 100 Greatest Britons.[10][11]
Life
Tyndale was born around the year 1494[a] in Melksham Court, Stinchcombe, a village near Dursley, Gloucestershire.[citation needed] The Tyndale family also went by the name Hychyns (Hitchins), and it was as William Hychyns that Tyndale was enrolled at Magdalen Hall, Oxford. Tyndale's family had moved to Gloucestershire at some point in the 15th century, probably as a result of the Wars of the Roses. The family originated from Northumberland via East Anglia. Tyndale's brother Edward was receiver to the lands of Lord Berkeley, as attested to in a letter by Bishop Stokesley of London.[12]
Tyndale is recorded in two genealogies[13][14] as having been the brother of Sir William Tyndale of Deane, Northumberland and Hockwald, Norfolk, who was knighted at the marriage of Arthur, Prince of Wales to Catherine of Aragon. Tyndale's family was thus descended from Baron Adam de Tyndale, a tenant-in-chief of Henry I (see Tyndall). William Tyndale's niece Margaret Tyndale was married to Protestant martyr Rowland Taylor, burnt during the Marian Persecutions.
At Oxford
Tyndale began a Bachelor of Arts degree at Magdalen Hall (later Hertford College) of Oxford University in 1506 and received his B.A. in 1512, the same year becoming a subdeacon. He was made Master of Arts in July 1515 and was held to be a man of virtuous disposition, leading an unblemished life.[15] The M.A. allowed him to start studying theology, but the official course did not include the systematic study of Scripture. As Tyndale later complained:
He was a gifted linguist and became fluent over the years in French, Greek, Hebrew, German, Italian, Latin, and Spanish, in addition to English.[16] Between 1517 and 1521, he went to the University of Cambridge. Erasmus had been the leading teacher of Greek there from August 1511 to January 1512, but not during Tyndale's time at the university.[17]
Tyndale became chaplain at the home of Sir John Walsh at Little Sodbury and tutor to his children around 1521. His opinions proved controversial to fellow clergymen, and the next year he was summoned before John Bell, the Chancellor of the Diocese of Worcester, although no formal charges were laid at the time.[18] John Foxe describes an argument with a "learned" but "blasphemous" clergyman which occurred after the harsh meeting with Bell and other church leaders, and near the end of Tyndale's time at Little Sodbury. The clergyman asserted to Tyndale, "We had better be without God's laws than the Pope's." Tyndale responded: "I defy the Pope, and all his laws; and if God spares my life, ere many years, I will cause the boy that driveth the plow to know more of the Scriptures than thou dost!"[19][20]
Tyndale left for London in 1523 to seek permission to translate the Bible into English. He requested help from Bishop Cuthbert Tunstall, a well-known classicist who had praised Erasmus after working together with him on a Greek New Testament. The bishop, however, declined to extend his patronage, telling Tyndale that he had no room for him in his household.[21] Tyndale preached and studied "at his book" in London for some time, relying on the help of cloth merchant, Humphrey Monmouth. During this time, he lectured widely, including at St Dunstan-in-the-West.
In Europe
Tyndale left England and landed on continental Europe, perhaps at Hamburg, in the spring of 1524, possibly travelling on to Wittenberg. There is an entry in the matriculation registers of the University of Wittenberg of the name "Guillelmus Daltici ex Anglia", and this has been taken to be a Latinisation of "William Tyndale from England".[22] He began translating the New Testament at this time, possibly in Wittenberg, completing it in 1525 with assistance from Observant friar William Roy.
In 1525, publication of the work by Peter Quentell in Cologne was interrupted by the impact of anti-Lutheranism. A full edition of the New Testament was produced in 1526 by printer Peter Schöffer in Worms, a free imperial city then in the process of adopting Lutheranism.[23] More copies were soon printed in Antwerp. The book was smuggled into England and Scotland; it was condemned in October 1526 by Bishop Tunstall, who issued warnings to booksellers and had copies burned in public.[24] Marius notes that the "spectacle of the scriptures being put to the torch... provoked controversy even amongst the faithful."[24] Cardinal Wolsey condemned Tyndale as a heretic, first stated in open court in January 1529.[25]
From an entry in George Spalatin's Diary for 11 August 1526, Tyndale apparently remained at Worms for about a year. It is not clear exactly when he moved to Antwerp. The colophon to Tyndale's translation of Genesis and the title pages of several pamphlets from this time purported to have been printed by Hans Luft at Marburg, but this is a false address. Hans Luft, the printer of Luther's books, never had a printing press at Marburg.[26]
It is possible that Tyndale intended to carry on his work from Hamburg in about 1529. He revised his New Testament and began translating the Old Testament and writing various treatises.[citation needed]
Opposition to Henry VIII's annulment
In 1530, he wrote The Practyse of Prelates, opposing Henry VIII's planned annulment of his marriage to Catherine of Aragon in favour of Anne Boleyn, on the grounds that it was unscriptural and that it was a plot by Cardinal Wolsey to get Henry entangled in the papal courts of Pope Clement VII.[27][28] The king's wrath was aimed at Tyndale. Henry asked Emperor Charles V to have the writer apprehended and returned to England under the terms of the Treaty of Cambrai; however, the Emperor responded that formal evidence was required before extradition.[29] Tyndale developed his case in An Answer unto Sir Thomas More's Dialogue.[30]
Betrayal and death
Eventually, Tyndale was betrayed by Henry Phillips[31] to the imperial authorities,[32] seized in Antwerp in 1535, and held in the castle of Vilvoorde (Filford) near Brussels.[33] He was tried on a charge of heresy in 1536 and was condemned to be burned to death, despite Thomas Cromwell's intercession on his behalf. Tyndale "was strangled to death while tied at the stake, and then his dead body was burned".[34] His final words, spoken "at the stake with a fervent zeal, and a loud voice", were reported as "Lord! Open the King of England's eyes."[35][36] The traditional date of commemoration is 6 October, but records of Tyndale's imprisonment suggest that the actual date of his execution might have been some weeks earlier.[37] Foxe gives 6 October as the date of commemoration (left-hand date column), but gives no date of death (right-hand date column).[33] Biographer David Daniell states the date of death only as "one of the first days of October 1536".[36]
Within four years, four English translations of the Bible were published in England at the King's behest,[b] including Henry's official Great Bible. All were based on Tyndale's work.[38]
Theological views
Tyndale denounced the practice of prayer to saints.[39] He taught the supreme authority of Holy Scripture, the doctrine of the Trinity, the sovereignty of God, the deity of Christ and His divine glory as the Son of God, His saving work and mediation as the sole basis of man's salvation, the importance of the covenants, salvation by grace alone, baptism in the name of Christ, justification by faith, the return of Jesus Christ, obedience to God's law, the evil of idolatry and superstition, the necessity of Biblical reformation, and that the Papacy was anti-christ. More than just a Bible translator and scholar, William Tyndale was a gifted theologian, and could therefore in many ways be called the first English Puritan.
Printed works
Although best known for his translation of the Bible, Tyndale was also an active writer and translator. As well as his focus on the ways in which religion should be lived, he had a focus on political issues.
| Year Printed | Name of Work | Place of Publication | Publisher |
|---|---|---|---|
| 1525 | The New Testament Translation (incomplete) | Cologne | |
| 1526* | The New Testament Translation (first full printed edition in English) | Worms | |
| 1526 | A compendious introduction, prologue or preface into the epistle of Paul to the Romans | ||
| 1527 | The parable of the wicked mammon | Antwerp | |
| 1528 | The Obedience of a Christen Man[40] (and how Christen rulers ought to govern...) | Antwerp | Merten de Keyser |
| 1530* | The five books of Moses [the Pentateuch] Translation (each book with individual title page) | Antwerp | Merten de Keyser |
| 1530 | The practice of prelates | Antwerp | Merten de Keyser |
| 1531 | The exposition of the first epistle of saint John with a prologue before it | Antwerp | Merten de Keyser |
| 1531? | The prophet Jonah Translation | Antwerp | Merten de Keyser |
| 1531 | An answer into Sir Thomas More's dialogue | ||
| 1533? | An exposicion upon the. v. vi. vii. chapters of Mathew | ||
| 1533 | Erasmus: Enchiridion militis Christiani Translation | ||
| 1533 | The Souper of the Lorde | Nornburg | Niclas Twonson |
| 1534 | The New Testament Translation (thoroughly revised, with a second foreword against George Joye's unauthorised changes in an edition of Tyndale's New Testament published earlier in the same year) | Antwerp | Merten de Keyser |
| 1535 | The testament of master Wylliam Tracie esquire, expounded both by W. Tindall and J. Frith | ||
| 1536? | A path way into the holy scripture | ||
| 1537 | The bible, which is all the holy scripture Translation (only in part Tyndale's) | ||
| 1548? | A brief declaration of the sacraments | ||
| 1573 | The whole works of W. Tyndall, John Frith, and Doct. Barnes, edited by John Foxe | ||
| 1848* | Doctrinal Treatises and Introductions to Different Portions of the Holy Scriptures, edited by Henry Walter.[41] | Tindal, Frith, Barnes | |
| 1849* | Expositions and Notes on Sundry Portions of the Holy Scriptures Together with the Practice of Prelates, edited by Henry Walter.[41] | ||
| 1850* | An Answer to Sir Thomas More's Dialogue, The Supper of the Lord after the True Meaning of John VI. and I Cor. XI., and William Tracy's Testament Expounded, edited by Henry Walter.[41] | ||
| 1964* | The Work of William Tyndale | ||
| 1989** | Tyndale's New Testament | ||
| 1992** | Tyndale's Old Testament | ||
| Forthcoming | The Independent Works of William Tyndale | ||
| * | These works were printed more than once, usually signifying a revision or reprint. However the 1525 edition was printed as an incomplete quarto and was then reprinted in 1526 as a complete octavo. | ||
| ** | These works were reprints of Tyndale's earlier translations revised for modern spelling. |
Legacy
Impact on the English language
In translating the Bible, Tyndale introduced new words into the English language; many were subsequently used in the King James Bible:
- Passover (as the name for the Jewish holiday, Pesach or Pesah)
- scapegoat
Coinage of the word atonement (a concatenation of the words 'At One' to describe Christ's work of restoring a good relationship—a reconciliation—between God and people)[42] is also sometimes ascribed to Tyndale.[43][44] However, the word was probably in use by at least 1513, before Tyndale's translation.[45][46] Similarly, sometimes Tyndale is said to have coined the term mercy seat.[47] While it is true that Tyndale introduced the word into English, mercy seat is more accurately a translation of Martin Luther's German Gnadenstuhl.[48]
As well as individual words, Tyndale also coined such familiar phrases as:
- my brother's keeper
- knock and it shall be opened unto you
- a moment in time
- fashion not yourselves to the world
- seek and ye shall find
- ask and it shall be given you
- judge not that ye be not judged
- the word of God which liveth and lasteth forever
- let there be light
- the powers that be
- the salt of the earth
- a law unto themselves
- it came to pass
- the signs of the times
- filthy lucre
- the spirit is willing, but the flesh is weak (which is like Luther's translation of Matthew 26,41: der Geist ist willig, aber das Fleisch ist schwach; Wycliffe for example translated it with: for the spirit is ready, but the flesh is sick.)
- live, move and have our being
Controversy over new words and phrases
The hierarchy of the Roman Catholic Church did not approve of some of the words and phrases introduced by Tyndale, such as "overseer", where it would have been understood as "bishop", "elder" for "priest", and "love" rather than "charity". Tyndale, citing Erasmus, contended that the Greek New Testament did not support the traditional Roman Catholic readings. More controversially, Tyndale translated the Greek ekklesia (Greek: εκκλησία), (literally "called out ones"[49]) as "congregation" rather than "church".[50] It has been asserted this translation choice "was a direct threat to the Church's ancient—but so Tyndale here made clear, non-scriptural—claim to be the body of Christ on earth. To change these words was to strip the Church hierarchy of its pretensions to be Christ's terrestrial representative, and to award this honour to individual worshippers who made up each congregation."[50]
Contention from Roman Catholics came not only from real or perceived errors in translation but also a fear of the erosion of their social power if Christians could read the Bible in their own language. "The Pope's dogma is bloody", Tyndale wrote in The Obedience of a Christian Man.[51] Thomas More (since 1935 in the Roman Catholic Church, Saint Thomas More) commented that searching for errors in the Tyndale Bible was similar to searching for water in the sea, and charged Tyndale's translation of The Obedience of a Christian Man with having about a thousand falsely translated errors. Bishop Tunstall of London declared that there were upwards of 2,000 errors in Tyndale's Bible, having already in 1523 denied Tyndale the permission required under the Constitutions of Oxford (1409), which were still in force, to translate the Bible into English.
In response to allegations of inaccuracies in his translation in the New Testament, Tyndale in the Prologue to his 1525 translation wrote that he never intentionally altered or misrepresented any of the Bible, but that he had sought to "interpret the sense of the scripture and the meaning of the spirit."[50]
While translating, Tyndale followed Erasmus' (1522) Greek edition of the New Testament. In his preface to his 1534 New Testament ("WT unto the Reader"), he not only goes into some detail about the Greek tenses but also points out that there is often a Hebrew idiom underlying the Greek.[52] The Tyndale Society adduces much further evidence to show that his translations were made directly from the original Hebrew and Greek sources he had at his disposal. For example, the Prolegomena in Mombert's William Tyndale's Five Books of Moses show that Tyndale's Pentateuch is a translation of the Hebrew original. His translation also drew on the Latin Vulgate and Luther's 1521 September Testament.[50]
Of the first (1526) edition of Tyndale's New Testament only three copies survive. The only complete copy is part of the Bible Collection of Württembergische Landesbibliothek, Stuttgart. The copy of the British Library is almost complete, lacking only the title page and list of contents. Another rarity is Tyndale's Pentateuch, of which only nine remain.
Impact on the English Bible
The translators of the Revised Standard Version in the 1940s noted that Tyndale's translation inspired the translations that followed, including the Great Bible of 1539, the Geneva Bible of 1560, the Bishops' Bible of 1568, the Douay-Rheims Bible of 1582–1609, and the King James Version of 1611, of which the RSV translators noted: "It [the KJV] kept felicitous phrases and apt expressions, from whatever source, which had stood the test of public usage. It owed most, especially in the New Testament, to Tyndale". Many scholars today believe that such is the case.
Moynahan writes: "A complete analysis of the Authorised Version, known down the generations as "the AV" or "the King James" was made in 1998. It shows that Tyndale's words account for 84% of the New Testament and for 75.8% of the Old Testament books that he translated."[53] Joan Bridgman makes the comment in the Contemporary Review that, "He [Tyndale] is the mainly unrecognised translator of the most influential book in the world. Although the Authorised King James Version is ostensibly the production of a learned committee of churchmen, it is mostly cribbed from Tyndale with some reworking of his translation."[54]
Many of the English versions since then have drawn inspiration from Tyndale, such as the Revised Standard Version, the New American Standard Bible, and the English Standard Version. Even the paraphrases like the Living Bible have been inspired by the same desire to make the Bible understandable to Tyndale's proverbial ploughboy.[55][56]
George Steiner in his book on translation After Babel refers to "the influence of the genius of Tyndale, the greatest of English Bible translators..." [After Babel p. 366]. He has also appeared as a character in two plays dealing with the King James Bible, Howard Brenton's Anne Boleyn (2010) and David Edgar's Written on the Heart (2011).
Memorials
A memorial to Tyndale stands in Vilvoorde, Flanders, where he was executed. It was erected in 1913 by Friends of the Trinitarian Bible Society of London and the Belgian Bible Society.[57] There is also a small William Tyndale Museum in the town, attached to the Protestant church.[58]
A bronze statue by Sir Joseph Boehm commemorating the life and work of Tyndale was erected in Victoria Embankment Gardens on the Thames Embankment, London in 1884. It shows his right hand on an open Bible, which is itself resting on an early printing press.
The Tyndale Monument was built in 1866 on a hill above his supposed birthplace, North Nibley, Gloucestershire.
A stained-glass window commemorating Tyndale was made in 1911 for the British and Foreign Bible Society by James Powell and Sons. In 1994, when the Society moved their offices, the window was reinstalled in the chapel of Hertford College. Tyndale was at Magdalen Hall, Oxford, which became Hertford College in 1874. The window depicts a full-length portrait of Tyndale, a cameo of a printing shop in action, some words of Tyndale, the opening words of Genesis in Hebrew, the opening words of John's Gospel in Greek, and the names of other pioneering Bible translators. The portrait is based on the oil painting that hangs in the college's dining hall. A stained glass window by Arnold Robinson in Tyndale Baptist Church, Bristolalso commemorates the life of Tyndale.
A number of colleges, schools and study centres have been named in his honour, including Tyndale House (Cambridge), Tyndale University College and Seminary (Toronto), the Tyndale-Carey Graduate School affiliated to the Bible College of New Zealand, William Tyndale College (Farmington Hills, Michigan), and Tyndale Theological Seminary (Shreveport, Louisiana, and Fort Worth, Texas), the independent Tyndale Theological Seminary[59] in Badhoevedorp, near Amsterdam, The Netherlands, Tyndale Christian School in South Australia and Tyndale Park Christian School[60] in New Zealand.
An American Christian publishing house, also called Tyndale House, was named after Tyndale.
A life-sized bronze statue of a seated William Tyndale at work on his translation by Lawrence Holofcener (2000) was placed in the Millennium Square, Bristol, United Kingdom. In 2008, vandals attacked the statue,[61] which was taken away, repaired, and reinstalled.
There is an Anglican communion setting in memoriam William Tyndale, The Tyndale Service, by David Mitchell.
Liturgical commemoration
By tradition Tyndale's death is commemorated on 6 October.[62] There are commemorations on this date in the church calendars of members of the Anglican Communion, initially as one of the "days of optional devotion" in the American Book of Common Prayer (1979),[63]and a "black-letter day" in the Church of England's Alternative Service Book.[64] The Common Worship that came into use in the Church of England in 2000 provides a collect proper to 6 October, beginning with the words:
See the List of Anglican Church Calendars.
Tyndale is also honoured in the Calendar of Saints of the Evangelical Lutheran Church in America as a translator and martyr the same day.
https://en.wikipedia.org/wiki/William_Tyndale
| Comparing Zechariah the 16th Book of the 2nd Cycle with the 16th Century |
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| Zechariah 12 - Listen 1 The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. 2 Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah [and] against Jerusalem. 3 And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. 4 In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. 5 And the governors of Judah shall say in their heart, The inhabitants of Jerusalem [shall be] my strength in the LORD of hosts their God. 6 In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, [even] in Jerusalem. 7 The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify [themselves] against Judah. 8 In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David [shall be] as God, as the angel of the LORD before them. 9 And it shall come to pass in that day, [that] I will seek to destroy all the nations that come against Jerusalem. 10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn. 11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 12 And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; 13 The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; 14 All the families that remain, every family apart, and their wives apart. |
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| Comparing 1Peter the 16th Book of the 3rd Cycle with the 16th Century |
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| 1Peter 3 - Listen 1 Likewise, ye wives, [be] in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation [coupled] with fear. 3 Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4 But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 7 Likewise, ye husbands, dwell with [them] according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. 8 Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous: 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 12 For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the face of the Lord [is] against them that do evil. 13 And who [is] he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for righteousness' sake, happy [are ye]: and be not afraid of their terror, neither be troubled; 15 But sanctify the Lord God in your hearts: and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: 16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. 17 For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing. 18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. 21 The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. |
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| Comparing 2Chronicles 16 with the 16th Century | |
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| 2Chronicles 16 - Listen 1 In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah. 2 Then Asa brought out silver and gold out of the treasures of the house of the LORD and of the king's house, and sent to Benhadad king of Syria, that dwelt at Damascus, saying, 3 [There is] a league between me and thee, as [there was] between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me. 4 And Benhadad hearkened unto king Asa, and sent the captains of his armies against the cities of Israel; and they smote Ijon, and Dan, and Abelmaim, and all the store cities of Naphtali. 5 And it came to pass, when Baasha heard [it], that he left off building of Ramah, and let his work cease. 6 Then Asa the king took all Judah; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was building; and he built therewith Geba and Mizpah. 7 And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand. 8 Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand. 9 For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of [them] whose heart [is] perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars. 10 Then Asa was wroth with the seer, and put him in a prison house; for [he was] in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time. 11 And, behold, the acts of Asa, first and last, lo, they [are] written in the book of the kings of Judah and Israel. 12 And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease [was] exceeding [great]: yet in his disease he sought not to the LORD, but to the physicians. 13 And Asa slept with his fathers, and died in the one and fortieth year of his reign. 14 And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds [of spices] prepared by the apothecaries' art: and they made a very great burning for him. | |
| Comparing Acts 16 with the 16th Century |
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| Acts 16 - Listen 1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father [was] a Greek: 2 Which was well reported of by the brethren that were at Lystra and Iconium. 3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. 4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. 5 And so were the churches established in the faith, and increased in number daily. 6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, 7 After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. 8 And they passing by Mysia came down to Troas. 9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. 10 And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. 11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next [day] to Neapolis; 12 And from thence to Philippi, which is the chief city of that part of Macedonia, [and] a colony: and we were in that city abiding certain days. 13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted [thither]. 14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard [us]: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15 And when she was baptized, and her household, she besought [us], saying, If ye have judged me to be faithful to the Lord, come into my house, and abide [there]. And she constrained us. 16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers, 20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat [them]. 23 And when they had laid many stripes upon them, they cast [them] into prison, charging the jailor to keep them safely: 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. 25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. 27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, 30 And brought them out, and said, Sirs, what must I do to be saved? 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed [their] stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. 35 And when it was day, the magistrates sent the serjeants, saying, Let those men go. 36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. 37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast [us] into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. 38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. 39 And they came and besought them, and brought [them] out, and desired [them] to depart out of the city. 40 And they went out of the prison, and entered into [the house of] Lydia: and when they had seen the brethren, they comforted them, and departed. |
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