Textus Receptus Bibles
Coverdale Bible 1535
| 2:1 | Brethren, haue not the faith of oure LORDE Iesus Christ ye LORDE of glory in respecte of persons. |
| 2:2 | Yf ther come in to yor copany a ma wt a golde rynge and in goodly aparell, & ther come in also a poore man in vyle raymet, |
| 2:3 | & ye haue a respecte to him yt weareth the gaye clothinge & saye vnto hi: Sit thou here i a good place, & saye vnto ye poore, stonde thou there or sit here vnder my fote stole: |
| 2:4 | are ye not parciall in youre selues, and haue iudged after euyll thoughtes? |
| 2:5 | Harken my deare beloued brethre. Hath not God chosen the poore of this worlde, which are ryche in faith, and heyres of the kyngdom which he promysed to the that loue him? |
| 2:6 | But ye haue despised the poore. Are not the rych they which oppresse you: & they which drawe you before iudges? |
| 2:7 | Do not they speake euell of that good name after which ye be named. |
| 2:8 | Yf ye fulfill the royall lawe acordinge to the scripture which saith: Thou shalt loue thyne neghbour as thyselfe, ye do well. |
| 2:9 | But yf ye regarde one person more then another, ye comit synne, and are rebuked of the lawe as trsagressours. |
| 2:10 | Whosoeuer shal kepe the whole lawe, and yet fayle in one poynt, he is gyltie in all. |
| 2:11 | For he that sayde: Thou shalt not commit adulterie, sayed also: thou shalt not kyll. Though thou do none adulterie, yet yf thou kill, thou art a transgresser of the lawe. |
| 2:12 | So speake ye, and so do as they that shalbe iudged by the lawe of libertie. |
| 2:13 | For ther shalbe iudgement merciles to him that sheweth no mercy, & mercy reioiseth against iudgment. |
| 2:14 | What a vayleth it my brethre, though a man saye he hath faith, when he hath no dedes? Can faith saue him? |
| 2:15 | If a brother or a sister be naked or destitute of dayly fode, |
| 2:16 | & one of you saye vnto them: Departe in peace, God sende you warmnes and fode: notwithstodinge ye geue them not tho thinges which are nedfull to the body: what helpeth it them? |
| 2:17 | Euen so faith, yf it haue no dedes, is deed in it selfe. |
| 2:18 | Ye & a man might saye: Thou hast faith, and I haue dedes: Shewe me thy faith by thy dedes: and I wil shewe the my faith by my dedes. |
| 2:19 | Beleuest thou yt ther is one God? Thou doest well. The deuils also beleue and tremble. |
| 2:20 | Wilt thou vnderstode o thou vayne man that faith with out dedes is deed: |
| 2:21 | Was not Abraham oure father iustified thorow workes when he offered Isaac his sonne vpon the aulter? |
| 2:22 | Thou seist how yt faith wrought with his dedes, and through ye dedes was the faith made perfect: |
| 2:23 | & the scripture was fulfilled which faith: Abraha beleued God and it was reputed vnto him for rightewesnes: and he was called ye frende of God. |
| 2:24 | Ye se then how that of dedes a man is iustified, and not of faith only |
| 2:25 | Likewise also was not Raab the harlot iustified thorow workes, when she receaued the messengers, and sent them out another waye? |
| 2:26 | For as the body, with oute the sprete is deed, euen so faith wt out dedes is deed. |
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.