Interlinear Textus Receptus Bibles shown verse by verse.

Textus Receptus Bible chapters shown in parallel with your selection of Bibles.

Compares the 1550 Stephanus Textus Receptus with the King James Bible.

Visit the library for more information on the Textus Receptus.

Textus Receptus Bibles

Coverdale Bible 1535



13:1And whan he wete out of the temple, one of his disciples sayde vnto him: Master, se, what stones and what a buyldinge is this?
13:2And Iesus answered and sayde vnto him: Seist thou all this greate buyldinge? There shal not one stone be left vpo another, yt shal not be broken downe.
13:3And whan he sat vpon mount Oliuete ouer ageynst the temple, Peter and Iames, and Ihon, and Andrew axed him pryuatly:
13:4Tell vs, Whan shal all these come to passe? And what shalbe the toke, wha all these shalbe fulfilled?
13:5Iesus answered them, and beganne to saye: Take hede, that no man disceaue you,
13:6for there shal many come vnder my name, and saye: I am Christ, & shal disceaue many.
13:7But whan ye shal heare of the noyse of warres, be not ye afrayed: for so must it be, but ye ende is not yet.
13:8One people shal ryse ageynst another, and one realme ageynst another, and there shal be earth quakes here and there, and derth shal there be and troubles. These are the begynnynge of sorowes.
13:9But take ye hede to youre selues. For they shal delyuer you vp to the councels, and synagoges, and ye shal be beaten, and shalbe brought before prynces and kynges for my namessake, for a wytnesse vnto the.
13:10And ye gospel must first be preached amoge all people.
13:11Now whan they shal lede you and delyuer you vp, take ye no thought afore what ye shal saye: and ymagyn ye nothinge afore hande, but what so euer shal be geue you at the same houre, that speake: for it is not ye that speake, but the holy goost.
13:12One brother shal delyuer another vnto death, and the father the sonne, & the children shal ryse ageynst their fathers and mothers, and shal helpe them to death,
13:13and ye shal be hated of all men for my names sake. But who so endureth to the ende, shalbe saued.
13:14Whan ye shal se the abhominacio of desolacion (wherof it is spoke by Daniel the prophet) stonde where it ought not (who so readeth it, let him marck it well) then let the which be in Iewry, flye vnto the mountaynes:
13:15and let him that is on the house toppe not descede in to the house, ner come therin, to fetch eny thinge out of the house.
13:16And let him that is in the felde, not turne backe to fetch his clothes.
13:17But wo vnto them that are with childe, and to them that geue suck in those dayes.
13:18Neuertheles praye ye, that youre flight be not in the wynter.
13:19For in those dayes there shal be soch trouble as was not from the begynnynge of ye creatures which God created, vnto this tyme, nether shal be.
13:20And yf ye LORDE had not shortened those dayes, there shulde no man be saued. But for the electes sake whom he hath chosen, he hath shortened those dayes.
13:21Now yf eny man shal saye vnto you at yt tyme: Lo, here is Christ: lo, he is there, beleue it not.
13:22For there shal aryse false Christes, and false prophetes, which shal do tokens & wonders, to disceaue euen the very chosen, yf it were possyble.
13:23But take ye hede, Beholde, I haue tolde you all before.
13:24But at the same tyme after this trouble, the Sonne and Mone shal lose their light,
13:25and the starres shall fall from heauen, and the powers of the heauens shal moue:
13:26and then shal they se the sonne of man commynge in the cloudes with greate power and glory.
13:27And the shal he sende his angels, and shal gather together his chosen fro the foure wyndes, from one ende of the earth to the other.
13:28Lerne a symilitude of the fyge tre: Wha his braunch is yet teder, and hath brought forth leaues, ye knowe that the Sommer is nye.
13:29So lykewyse wha ye se all these thinges come to passe, be ye sure, that it is nye euen at the dores.
13:30Verely I saye vnto you: this generacio shal not passe, tyll all these be fulfilled.
13:31Heauen and earth shal perishe, but my wordes shal not perishe.
13:32But of that daye and houre knoweth no man, nether the angels in heauen, no not the sonne him self, but the father onely.
13:33Take hede, watch, & praye, for ye knowe not whan the tyme is.
13:34Like as a man that wente in to a straunge countre, and left his house, and gaue his seruauntes auctorite, vnto euery one his worke, and commaunded ye porter, that he shulde watch.
13:35Watch ye therfore, for ye knowe not wha the master of ye house cometh, whether he cometh in the euenynge, or at mydnight, or aboute the cock crowynge, or in the mornynge
13:36that he come not sodenly, and fynde you slepynge.
13:37Loke what I saye vnto you, that saye I vnto all. Watch.
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.