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 I sawe a beest rise out of the see, hauinge seuen heades, and x. hornes, and vpon his hornes x. crownes, and vpo his heed, the names of blasphemy.
13:2And the beest which I sawe was lyke a catt of the mountayne, and his fete were as the fete of a bear, and his mouth as the mouthe of a lyon. And ye drago gaue him his power and his seate, and greate auctorite:
13:3and I sawe one of his heades as it were wounded to death, and his dedly wounde was healed. And all the worlde wodred at the beest,
13:4and they worshipped the dragon which gaue power vnto the beest, and they worshipped the beest, sayenge: who is like vnto the beest? who is able to warre with him?
13:5And there was geuen vnto him a mouth to speake greate thinges & blasphemies, and power was geuen vnto him, to do xlij. monethes.
13:6And he opened his mouth vnto blasphemy agaynst God, to blaspheme his name, and his tabernacle and them that dwell in heauen.
13:7And it was geuen vnto him to make warre with the sayntes, and to ouercome them. And power was geuen him ouer all kynred, tonge, and nacion:
13:8and all that dwell vpon the earth worshipt him: whose names are not wrytten in the boke of life of the lambe, which was kylled from the beginnynge of the worlde.
13:9Yf eny man haue an eare, let him heare.
13:10He that leadeth in to captiuite, shal go in to captiuite: he that killeth with a swearde, must be killed with ye swearde. Heare is the pacience, and the faith of the saynctes.
13:11And I behelde another beest commynge vp out of the earth, and he had two hornes like a lambe, and he spake as dyd the drago.
13:12And he dyd all that the first beest coulde do in his presence, and he caused the earth, and them which dwell therin, to worshippe the fyrst beest, whose deedly woude was healed.
13:13And he dyd greate wonders, so that he made fyre come downe from heaue in the sight of men.
13:14And deceaued them that dwelt on the earth by ye meanes of those signes which he had power to do in the sight of the beest, sayenge to them that dwelt on the earth: that they shulde make an ymage vnto the beest, which had the wounde of a swearde and dyd
13:15And he had power to geue a sprete vnto the ymage of the beest, and that the ymage of the beest shulde speake, and shulde cause, that as many as wolde not worshippe the ymage of the beest, shulde be kylled.
13:16And he made all bothe smale and greate, ryche and poore, fre and bond, to receaue a marke in their right hondes, or in their forheades.
13:17And that no man might by or sell, saue he yt had ye marke, or the name of the beest, ether the nombre of his name.
13:18Here is wissdome. Let him that hath wyt, count the nombre of the beest. For it is the nombre of a man, and his nombre is sixe hondred, thre score and sixe.
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.