Textus Receptus Bibles
Coverdale Bible 1535
| 5:1 | Stonde fast therfore in the libertye wherwith Christ hath made vs fre, and be not wrapped agayne in the yocke off bondage. |
| 5:2 | Beholde, I Paul saye vnto you: Yf ye be circumcysed, Christ profiteth you nothinge at all. |
| 5:3 | I testifye agayne vnto euery man which is circumcysed, that he is bounde to kepe the whole lawe. |
| 5:4 | Ye are gone quyte from Christ, as many off you as wylbe made righteous by the lawe, and are fallen from grace. |
| 5:5 | But we wayte in the sprete off hope, to be made righteous by faith. |
| 5:6 | For in Christ Iesu nether is circumcision eny thinge worth ner vncircumcision, but faith which by loue is mightie in operacion. |
| 5:7 | Ye ranne well, who was a let vnto you, that ye shulde not obeye the trueth? |
| 5:8 | Soch councell is not of him that hath called you. |
| 5:9 | A litle leuen sowreth the whole lompe of dowe. |
| 5:10 | I haue trust towarde you in ye LORDE, that ye wylbe none otherwyse mynded. But he that troubleth you, shal beare his iudgment, what so euer he be. |
| 5:11 | Brethren yf I yet preach circumcision, why do I suffre persecucion? then had the slaunder off the crosse ceassed. |
| 5:12 | Wolde God they were roted out fro amoge you, which trouble you. |
| 5:13 | But brethre, ye are called vnto liberty, onely let not youre libertie be an occasion vnto the flesh, but by loue serue one another. |
| 5:14 | For all the lawe is fulfylled in one worde, namely in this: loue thy neghboure as thy selfe. |
| 5:15 | But yf ye byte and deuoure one another, take hede, that ye be not consumed one of another. |
| 5:16 | I saye: Walke in the sprete, and so shal ye not fulfill the lustes off the flesshe. |
| 5:17 | For the flesh lusteth agaynst the sprete, and the sprete agaynst the flesh. These are contrary one to the other, so that ye can not do that which ye wolde: |
| 5:18 | But and yf ye be led of the sprete, then are ye not vnder the lawe. |
| 5:19 | The dedes of ye flesh are manifest, which are these: Aduoutrye, whordome, vnclenes, wantanes, |
| 5:20 | Idolatrye, witchcraft, hatred, variaunce, zele, wrath, stryfe, sedicion, sectes, |
| 5:21 | envyenge, murthur, dronkennes, glotony, and soch like: of the which I tell you before, as I haue tolde you in tyme past, that they which commytte soch, shal not inheret the kyngdome of God. |
| 5:22 | But the frute of the sprete, is loue, ioye, peace, longe sufferinge, getlenes, goodnesse, faithfulnes, |
| 5:23 | mekenesse, teperaunce, Agaynst soch is not ye lawe: |
| 5:24 | But they that are Christes, haue crucified their flesh, with the lustes and desyres. |
| 5:25 | Yf we lyue in the sprete, let vs walke also in the sprete. |
| 5:26 | Let vs not be vayne glorious, prouokinge one another, and envyenge another. |
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.