Textus Receptus Bibles
Coverdale Bible 1535
| 3:1 | And I brethren, coulde not speake vnto you as vnto spirituall, but as vnto carnall, euen as vnto babes in Christ. |
| 3:2 | I gaue you mylke to drynke, and not meate, for ye mighte not then awaye withall, nether maye ye yet euen now, in so moch as ye are yet fleshlye. |
| 3:3 | For seynge there is enuyenge, stryfe, and discencion amonge you, are ye not fleshly, & walke after ye maner of men? |
| 3:4 | For whan one sayeth: I holde of Paul: another, I holde of Apollo, are ye not the fleshlye? |
| 3:5 | What is Paul? What is Apollo? Eue mynisters are they, by whom ye are come to the beleue, and the same, acordinge as the LORDE hath geuen vnto euery man. |
| 3:6 | I haue planted, Apollo hath watred, but God hath geuen the increase. |
| 3:7 | So then nether is he that planteth, eny thinge, nether he that watreth, but God which geueth the increase. |
| 3:8 | As for him that planteth, and he that watreth, ye one is as the other: but yet shal euery one receaue his rewarde acordinge to his laboure. |
| 3:9 | For we are Gods labourers, ye are Gods hussbandry, ye are Gods buyldinge. |
| 3:10 | Acordinge to the grace of God which is geuen vnto me, as a wyse buylder haue I layed the foundacion, but another buyldeth theron. Yet let euery man take hede how he buyldeth theron. |
| 3:11 | For other foudacion can noman laye, then that which is layed, the which is Iesus Christ. |
| 3:12 | But yf eny man buylde vpon this foundacion, golde, syluer, precious stones, tymber, haye, stobble, |
| 3:13 | euerymas worke shal be shewed. For the daye of the LORDE shal declare it, which shal be shewed with fyre: and the fyre shal trye euery mas worke what it is. |
| 3:14 | Yf eny mans worke that he hath buylde theron, abyde, he shal receaue a rewarde: |
| 3:15 | Yf eny mans worke burne, he shal suffre losse: but he shal be saued himselfe, neuertheles as thorow fyre. |
| 3:16 | Knowe ye not that ye are the temple of God, and that the sprete of God dwelleth in you? |
| 3:17 | Yf eny man defyle the teple of God, him shal God destroye. For the temple of God is holy, which ye are. |
| 3:18 | Let no ma disceaue himselfe. Yf eny man thinke himselfe wyse amoge you, let him become a foole in this worlde, that he maye be wyse. |
| 3:19 | For the wyssdome off this worlde is foolishnes with God. For it is wrytten: He compaseth the wyse in their craftynesse. |
| 3:20 | And agayne: The LORDE knoweth the thoughtes of the wyse, that they are vayne. |
| 3:21 | Therfore let no man reioyse in men. For all is youres, |
| 3:22 | whether it be Paul or Apollo, whether it be Cephas or the worlde, whether it be life or death, whether it be presente or for to come. All is youres, |
| 3:23 | but ye are Christes, and Christ is Gods. |
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.