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Textus Receptus Bibles

Coverdale Bible 1535

 

   

8:1Then is there now no damnacion vnto the that are in Christ Iesu, which walke not after the flesh, but after ye sprete.
8:2For ye lawe of ye sprete (yt bryngeth life i Christ Iesu) hath made me fre fro the lawe of synne & death.
8:3For what vnpossible was vnto ye lawe (in as moch as it was weake because of the flesh) yt perfourmed God, & sent his sonne in ye similitude of synfull flesh,
8:4& by synne daned synne in ye flesh: that the righteousnes requyred of the lawe, mighte be fulfylled in vs, which walke not after the flesh, but after the sprete.
8:5For they that are fleshly, are fleshly mynded: but they that are goostly, are goostly mynded.
8:6To be fleshly mynded, is death: but to be goostly mynded, is life and peace.
8:7For to be fleshly mynded is enemyte agaynst. God, syth it is not subdued vnto ye lawe of God, for it can not also.
8:8As for the that are fleshlye, they can not please God.
8:9Howbeit ye are not fleshly, but goostly, yf so be that the sprete of God dwell in you. But who so hath not the sprete of Christ, the same is not his.
8:10Neuertheles yf Christ be in you, then is the body deed because of synne. But the sprete is life for righteousnes sake.
8:11Wherfore yf the sprete of him, that raysed vp Iesus from the deed, dwell in you, then shal euen he also that raysed vp Christ from the deed, quycke youre mortal bodies, because yt his sprete dwelleth in you.
8:12Therfore brethre we are now detters, not to the flesh,
8:13to lyue after the flesh: for yf ye lyue after ye fleshe, ye must dye: but yf ye mortyfye the dedes of the body thorow the sprete, ye shal lyue.
8:14For who so euer are led by the sprete of God,
8:15are Gods childre: for ye haue not receaued the sprete of bondage to feare eny more, but ye haue receaued ye sprete of adopcion, wherby we crye: Abba, deare father.
8:16The same sprete certifieth oure sprete, that we are the childre of God.
8:17Yf we be childre, then are we heyres also, namely the heyres of God, and heyres annexed with Christ, yf so be that we suffer together, that we maye be also glorified together.
8:18For I suppose, that the affliccions off this tyme, are not worthy of ye glorye, which shalbe shewed vpon vs.
8:19For the feruent loginge of ye creature loketh for the appearinge of the children of God,
8:20because the creature is subdued vnto vanyte agaynst hir will, but for his wyll that hath subdued her vpon hope.
8:21For the creature also shal be fre from the bondage of corrupcion, vnto the glorious libertye of the childre of God.
8:22For we knowe, that euery creature groneth, and trauayleth with vs in payne vnto the same tyme.
8:23Not they only, but we oure selues also, which haue the first frutes of the sprete, grone within in oure selues for the childshippe, and loke for ye delyueraunce of oure bodye.
8:24For we are saued i dede, howbeit i hope: but ye hope that is sene, is no hope: for how can a man hope for that which he seyeth?
8:25But yf we hope for that which we se not, the do we thorow pacience abyde for it.
8:26Likewyse the sprete also helpeth oure weaknesse: for we knowe not what we shulde desyre as we oughte: neuertheles ye sprete it selfe maketh intercession mightely for vs with vnoutspeakable gronynges.
8:27Howbeit he yt searcheth the hert, knoweth what the mynde of the sprete is: for he maketh intercession for the sayntes acordinge to the pleasure of God.
8:28But sure we are, that all thinges serue for the best vnto them that loue of God, which are called of purpose.
8:29For those whom he knewe before, hath he ordeyned also before, yt they shulde be like fashioned vnto ye shappe of his sonne, yt he mighte be the first begotte amoge many brethre.
8:30As for those whom he hath ordeyned before, them hath he called also: and whom he hath called, the hath he also made righteous: and whom he hath made righteous, them hath he glorified also.
8:31What shal we saye then vnto these thinges? Yff God be on oure syde, who can be agaynst vs.
8:32Which spared not his owne sonne, but hath geuen him for vs all: how shal he not with him geue vs all thinges also?
8:33Who wyl laye enythinge to ye charge of Gods chosen? Here is God that maketh righteous,
8:34who wil then condemne? Here is Christ that is deed, yee rather which is raysed vp agayne, which is also on ye righte hande of God, and maketh intercession for vs.
8:35Who will separate vs from the loue of God? Trouble? or anguysh? or persecucio? or honger? or nakednesse? or parell? or swerde?
8:36As it is wrytten: For thy sake are we kylled all the daye longe, we are counted as shepe appoynted to be slayne.
8:37Neuerthelesse in all these thinges we ouercome farre, for his sake that loued vs.
8:38For sure I am, that nether death ner life, nether angell, ner rule, nether power, nether thinges present, nether thinges to come,
8:39nether heyth, ner loweth, nether eny other creature shalbe able to separate vs from the loue of God, which is in Christ Iesu oure LORDE.
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.