Textus Receptus Bibles
Coverdale Bible 1535
|14:1||Him that is weake in the faith, receaue vnto you, and trouble not the consciences.|
|14:2||One beleueth that he maye eate all thinge: but he that is weake, eateth herbes.|
|14:3||Let not him that eateth, despyse him that eateth not: and let not him which eateth not, iudge him that eateth: for God hath receaued him.|
|14:4||Who art thou, that iudgest another mans seruaut? He stondeth or falleth vnto his LORDE: Yee he maye well stode, for God is able to make hi stode.|
|14:5||Some man putteth differece betwene daye & daye, but another man counteth all dayes alyke. Let euery man be sure of his meanynge.|
|14:6||He that putteth difference in the daye, doth it vnto the LORDE: & he that putteth no differece in the daye, doth it vnto ye LORDE also. He yt eateth, eateth vnto the LORDE, for he geueth God thakes:|
|14:7||and he that eateth not, eateth not vnto ye LORDE, and geueth God thankes.|
|14:8||For none of vs lyueth to himselfe, and none dyeth to him selfe. Yf we lyue, we lyue vnto the LORDE: Yf we dye, we dye vnto the LORDE. Therfore, whether we lyue or dye, we are the LORDES.|
|14:9||For therto dyed Christ, and rose agayne, and reuyued, that he mighte be LORDE both of deed and quycke.|
|14:10||But why iudgest thou yi brother? Or thou other, why despysest thou yi brother? We shal all be broughte before ye iudgmet seate of Christ.|
|14:11||For it is wrytte: As truly as I lyue, (sayeth the LORDE) all knees shal bowe vnto me, & all tuges shal knowlege vnto God.|
|14:12||Thus shal euery one of vs geue acomptes for himselfe vnto God.|
|14:13||Let vs not therfore iudge one another enymore. But iudge this rather, yt noma put a stomblinge blocke or an occasion to fall in his brothers waye.|
|14:14||I knowe, & am full certified in ye LORDE Iesu, yt there is nothinge comen of itselfe: but vnto him yt iudgeth it to be comen, to him is it comen.|
|14:15||But yf yi brother be greued ouer yi meate, the walkest thou not now after charite. Destroye not wt thy meate, him, for whom Christ dyed,|
|14:16||Se therfore that youre treasure be not euell spoke of.|
|14:17||For the kyngdome of God is not meate and drynke, but righteousnes, & peace, and ioye in the holy goost.|
|14:18||He that in these thinges serueth Christ, pleaseth God, & is comended of me.|
|14:19||Let vs therfore folowe those thinges which make for peace, & thinges wherwith one maye edifye another.|
|14:20||Destroye not ye worke of God for eny meates sake. All thinges truly are cleane, but it is euell for yt ma, which eateth wt hurte of his coscience|
|14:21||It is moch better yt thou eate no flesh, and drynke no wyne, nor eny thinge, wherby thy brother stombleth, or falleth, or is made weake.|
|14:22||Hast thou faith, haue it with yi selfe before God Happye is he, that codemneth not him selfe in yt thinge which he aloweth.|
|14:23||But he that maketh conscience of it and yet eateth, is dampned: because he doth it not of faith. For what so euer is not of faith, that same is synne.|
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.