Textus Receptus Bibles
Coverdale Bible 1535
|2:1||And quyckened you also, whan ye were deed thorow trespaces and synnes,|
|2:2||in the which in tyme past ye walked, acordinge to the course off this worlde, and after the prynce that ruleth in the ayre namely, after ye sprete, which now worketh in the children of vnbeleue,|
|2:3||amonge whom we also had oure conuersacion in tyme past in the lustes of oure flesh, and dyd the wyll of the flesh and of the mynde, and were naturally the children of wrath, euen as well as other.|
|2:4||But God which is riche in mercy thorow his greate loue wherwith he loued vs|
|2:5||eue wha we were deed in synnes, hath quyckened vs in Christ ( for by grace are ye saued)|
|2:6||and hath raysed vs vp with him, and set vs with him in heauely thinges thorow Christ Iesus,|
|2:7||yt in tymes to come he mighte shewe the exceadinge riches of his grace, in kyndnesse to vs warde in Christ Iesu.|
|2:8||For by grace are ye saued thorow faith, and that not of youre selues, For it is ye gifte of God,|
|2:9||not of workes, lest eny ma shulde boast him selfe.|
|2:10||For we are his workmanshippe, created in Christ Iesu vnto good workes, to ye which God ordeyned vs before, that we shulde walke in them.|
|2:11||Wherfore remebre, that ye (which afore tyme were Gentyles after the flesh, and were called vn circumcision, of the that are called circumcision after the flesh, which circumcision is made with the hande)|
|2:12||that ye at the same tyme were without Christ, and reputed aleauntes from the comen welth of Israel, and were straungers from the Testamentes of promes, therfore had ye no hope, and were without God in this worlde.|
|2:13||But now ye that be in Christ Iesu, and afore tyme were farre of, are now made nye by the bloude of Christ.|
|2:14||For he is or peace, which of both hath made one, and hath broken downe the wall, that was a stoppe betwene vs,|
|2:15||and hath also thorow his flesh put awaye the cause off hatred (namely the lawe of the commaundemetes contayned in the lawe wrytten) that of twayne he mighte create one new man in him selfe, and make peace,|
|2:16||and to reconcyle both vnto God in one body thorow the crosse, and so he slewe ye hatred thorow his owne selfe,|
|2:17||and came and preached peace in the Gospell, vnto you which were afarre of, and to the that were nye.|
|2:18||For thorow him we both haue intraunce in one sprete vnto the father.|
|2:19||Now therfore ye are nomore gestes and straungers, but citesins with the sayntes, & of the housholde of God,|
|2:20||buylded vpon ye foundacion of ye Apostles and prophetes where Iesus Christ is ye heade corner stone|
|2:21||in whom euery buyldinge coupled together, groweth to an holy temple in the LODRE,|
|2:22||in whom ye also are buylded together, to be an habitacion of God in the sprete.|
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.