Textus Receptus Bibles
Coverdale Bible 1535
| 11:1 | I commende you |
| 11:2 | brethren, that ye remembre me in all poyntes, and kepe the ordinaunces, eue as I delyuered them vnto you. |
| 11:3 | But I certifye you, that Christ is the heade of euery man. As for ye man, he is the heade of ye woman, but God is Christes heade. |
| 11:4 | Euery man that prayeth or prophecieth, and hath eny thinge on his heade, shameth his heade. |
| 11:5 | But euery woman that prayeth or prophecieth with vncouered heade, dishonesteth hir heade. For it is euen a lyke moch as yf she were shauen. |
| 11:6 | Yf the woma be not couered, let hir heer also be cut of. But yf it be vncomely for a woman to haue hir heer cut of or to be shauen, then let hir couer hir heade. |
| 11:7 | Neuertheles the man oughte not to couer his heade, for so moch as he is the ymage and glory of God: but the woma is the glory of the man. |
| 11:8 | For the man is not of the woman, but the woman of the man. |
| 11:9 | Nether was the man created for the womans sake, but the woma for the mans sake. |
| 11:10 | Therfore ought the woman to haue a power vpon hir heade, for the angels sakes. |
| 11:11 | Neuertheles nether is the man without ye woman, nether the woman without the ma in the LORDE. |
| 11:12 | For as the woman is of the man, euen so commeth the man also by the woman, but all of God. |
| 11:13 | Iudge ye by yor selues, whether it be comly, yt a woma praye before God bare headed? |
| 11:14 | Or doth not nature teach you, yt it is a shame for a man |
| 11:15 | yf he weere loge heer, & a prayse to ye woma, yf she weere loge heer? For hir heer is geue heer to couer her withall. |
| 11:16 | But yf there be eny man amoge you that hath lust to stryue, let him knowe, that we haue no soch custome, nether the congregacions of God. |
| 11:17 | But this must I warne you of: I commende it not, that ye come together not after a better maner but after a worse. |
| 11:18 | First, whan ye come together in the congregacion, I heare, that there are discensions amonge you, and I partly beleue it. |
| 11:19 | For there must be sectes amonge you, that they which are perfecte amonge you, mighte be knowne. |
| 11:20 | Now whan ye come together, the LORDES supper can not be kepte. For whan it shulde be kepte, euery ma taketh his awne supper afore. |
| 11:21 | And one is hogrie, another is dronke. Haue ye not houses to eate and drynke in? |
| 11:22 | Or despyse ye ye cogregacion of God, and shame them that haue not? What shal I saye vnto you? Shal I prayse you? in this prayse I you not. |
| 11:23 | That which I delyuered vnto you, receaued I of the LORDE. For the LORDE Iesus the same nighte in the which he was betrayed, toke the bred, |
| 11:24 | & gaue thankes, and brake it, and sayde: Take ye, & eate ye, this is my body, which is broken for you. This do in the remembraunce of me. |
| 11:25 | After the same maner also he toke ye cuppe whan supper was done, and sayde: This cuppe is the new Testament in my bloude, this do (as oft as ye drynke it) in the remebrauce of me. |
| 11:26 | For as oft as ye shal eate of this bred, & drynke of this cuppe, ye shal shewe the LORDES death, vntyll he come. |
| 11:27 | Wherfore who soeuer shal eate off this bred, and drynke off this cuppe of the LORDE vnworthely, shalbe giltye of the body and bloude of the LORDE. |
| 11:28 | But let a man examen himselfe, and so let him eate of this bred, and drynke of this cuppe. |
| 11:29 | For he that eateth and drynketh vnworthely, eateth & drynketh his awne damnacion, because he maketh no differece of the LORDES body. |
| 11:30 | Therfore are there so many weake and sicke amoge you, and many slepe. |
| 11:31 | For yf we iudged oure selues, we shulde not be iudged. |
| 11:32 | But whan we are iudged, we are chastened of ye LORDE, that we shulde not be daned with the worlde. |
| 11:33 | Wherfore my brethren, whan ye come together to eate, tary one for another. |
| 11:34 | But yf eny man honger, let him eate at home, that ye come not together vnto codempnacion. As for other thinges, I wil set them in order whan I come. |
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.