Textus Receptus Bibles
Coverdale Bible 1535
| 9:1 | I saye the trueth in Christ, and lye not (wherof my conscience beareth me witnesse in the holy goost) |
| 9:2 | that I haue greate heuynesse & contynuall sorowe in my hert. |
| 9:3 | I haue wysshed my selfe to be cursed from Christ for my brethren, that are my kynsmen after the flesh, |
| 9:4 | which are off Israel: vnto whom pertayneth the childshippe, and the glory, and the couenauntes and lawe, and the seruyce of God, and the promyses: |
| 9:5 | whose are also the fathers, off whom (after the flesh) commeth Christ, which is God ouer all, blessed for euer, Ame. |
| 9:6 | But I speake not these thinges, as though the worde of God were of none effecte: for they are not all Israelites, which are of Israel: |
| 9:7 | nether are they all children, because they are the sede of Abraham: but in Isaac shal the sede be called |
| 9:8 | vnto the, that is, They which are children after the flesh, are not the children of God, but the children of the promes are counted for the sede. |
| 9:9 | For this is a worde of the promes, where he sayeth: Aboute this tyme wyl I come, and Sara shal haue a sonne. |
| 9:10 | Howbeit it is not so with this onely, but also whan Rebecca was with childe by one (namely by oure father Isaac) |
| 9:11 | or euer the childre were borne, & had done nether good ner bad (that the purpose of God might stode acordinge to the eleccion, not by the deseruynge of workes, but by the grace of the caller) |
| 9:12 | it was sayde thus vnto her: The greater shal serue the lesse. |
| 9:13 | As it is wrytten: Iacob haue I loued, but Esau haue I hated. |
| 9:14 | What shal we saye then? Is God then vnrighteous? God forbyd. |
| 9:15 | For he sayeth vnto Moses: I shewe mercy, to whom I shewe mercy: and haue copassion, |
| 9:16 | on who I haue compassion. So lyeth it not then in eny mans wyll or runnynge, but in the mercy of God. |
| 9:17 | For the scripture sayeth vnto Pharao: For this cause haue I stered the vp, euen to shewe my power on the, that my name mighte be declared in all lodes. |
| 9:18 | Thus hath he mercy on whom he wyl: and whom he wyl, he hardeneth. |
| 9:19 | Thou wilt saye then vnto me: Why blameth he vs yet? For who can resiste his will? |
| 9:20 | O thou man, who art thou, that disputest with God? Sayeth the worke to his workman: Why hast thou made me on this fashion? |
| 9:21 | Hath not the potter power, out of one lompe of claye to make one vessell vnto honoure, and another vnto dishonoure? |
| 9:22 | Therfore whan God wolde shewe wrath, and to make his power knowne, he broughte forth with greate pacience the vessels off wrath, which are ordeyned to damnacion: |
| 9:23 | that he mighte declare the riches off his glorye on ye vessels of mercy, which he hath prepared vnto glorye, |
| 9:24 | whom he hath called (namely vs) not onely of the Iewes, but also of the Gentyles. |
| 9:25 | As he sayeth also by Osee: I wil call that my people, which is not my people: and my beloued, which is not ye beloued. |
| 9:26 | And it shal come to passe in ye place, where it was sayde vnto them: Ye are not my people, there shal they be called the children of the lyuynge God. |
| 9:27 | But Esay crieth ouer Israel: Though the nombre of the children of Israel be as the sonde of the see, yet shal there but a remnaunt be saued. |
| 9:28 | For there is the worde, that fynisheth and shorteneth in righteousnes: for a shorte worde shal God make vpon earth. |
| 9:29 | And as Esay sayde before: Excepte the LORDE of Sabbaoth had lefte vs sede, we shulde haue bene as Sodoma, and like vnto Gomorra. |
| 9:30 | What shal we saye then? This wil we saye: The Heythen which folowed not righteousnes, haue ouertaken righteousnes: but I speake of the righteousnes that commeth of faith. |
| 9:31 | Agayne, Israel folowed the lawe of righteousnes, and attayned not vnto the lawe of righteousnes. |
| 9:32 | Why so? Euen because they soughte it not out of faith, but as it were out of the deseruynge of workes. For they haue stombled at the stomblinge stone. |
| 9:33 | As it is wrytten: Beholde, I laye in Sion a stone to stoble at, and a rocke to be offended at: and who so euer beleueth on him, shal not be confounded. |
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.