Textus Receptus Bibles
Coverdale Bible 1535
| 5:1 | Because therfore that we are iustified by faith, we haue peace with God thorow oure LORDE Iesus Christ |
| 5:2 | by who also we haue an intraunce in faith vnto this grace, wherin we stonde, & reioyse in the hope of ye glorye for to come, which God shal geue. |
| 5:3 | Not onely yt, but we reioyse also i troubles, for so moch as we knowe, yt trouble bryngeth paciece, |
| 5:4 | paciece bryngeth experiece, experiece bryngeth hope: |
| 5:5 | As for hope, is letteth vs not come to cofusion, because the loue of God is shed abrode in oure hertes, by the holy goost which is geuen vnto vs. |
| 5:6 | For whan we were yet weake acordinge to the tyme, Christ dyed for vs vngodly. |
| 5:7 | Now dyeth there scace eny man for the righteous sake: Peraduenture for a good man durst one dye. |
| 5:8 | Therfore doth God set forth his loue towarde vs, in yt Christ dyed for vs,whan we were yet synners: |
| 5:9 | Moch more then shal we be saued from wrath by him seynge we are now made righteous thorow his bloude. |
| 5:10 | For yf we were recocyled vnto God by ye death of his sone, wha we were yet enemies: moch more shal we be saued by him, now yt we are reconcyled. |
| 5:11 | Not onely that, but we reioyse also in God thorow oure LORDE Iesus Christ, by whom we haue now receaued the attonement. |
| 5:12 | Wherfore as by one man synned entred in to the worlde, and death by ye meanes off synne: |
| 5:13 | euen so wente death also ouer all men, in so moch as they all haue synned. For synne was in ye worlde vnto the lawe: but where no lawe is, there is not synne regarded. |
| 5:14 | Neuertheles death reigned from Adam vnto Moses, euen ouer them also that synned not with like trangression as dyd Adam, which is ye ymage of him yt was to come. |
| 5:15 | But it is not with the gifte as with the synne: for yf thorow the synne of one many be deed, yet moch more plenteously came the grace and gifte of God vpon many by the fauoure that belonged vnto one man Iesus Christ. |
| 5:16 | And the gifte is not onely ouer one synne, as death came thorow one synne of one that synned. For the iudgment came of one synne vnto condempnacion, but the gifte to iustifye fro many synnes. |
| 5:17 | For yf by ye synne of one, death raigned by the meanes of one, moch more shal they which receaue the abudaunce of grace and of the gifte vnto righteousnes, raigne in life by ye meanes of one Iesus Christ. |
| 5:18 | Likewyse the as by the synne of one, condemnacion came on all men, euen so also by the righteousness of one, came the iustififienge off life vpon all men. |
| 5:19 | For as by the disobedience of one, many became synners, euen so by the obedience of one shal many be made righteous. |
| 5:20 | But the lawe in the meane tyme entred, that synne shulde increace. Neuertheles where abundaunce of synne was, there was yet more plenteousnes of grace: |
| 5:21 | that, like as synne had reigned vnto death, eue so mighte grace reigne also thorow righteousnes to euerlastinge life by the meanes of Iesus Christ. |
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.