Textus Receptus Bibles
Coverdale Bible 1535
| 6:1 | Let as many seruauntes as are vnder the yocke, counte their masters worthy of all honoure, that the name of God and his doctrine be not euell spoken of. |
| 6:2 | Se that they which haue beleuynge masters, despyse them not because they are brethre, but rather do seruyce, for so moch as they are beleuynge, and beloued, and partakers of the benefite. |
| 6:3 | These thinges teach and exhorte. Yf eny ma teach otherwyse, and agreeth not vnto the wholsome wordes of oure LORDE Iesus Christ, and to the doctryne of godlynes, |
| 6:4 | he is puft vp, and knoweth nothinge, but waysteth his brayne aboute questions and stryuynges of wordes: wherof sprynge envye, stryfe, raylinges, euell surmysinges, |
| 6:5 | vayne disputacios of soch men as haue corrupte myndes, and are robbed of the trueth, which thynke that godlynes is lucre: From soch separate thy selfe. |
| 6:6 | Howbeit it is greate avautage, who so is godly, and holdeth him content with that he hath. |
| 6:7 | For we broughte nothinge in to the worlde, therfore is it a playne case yt we can cary nothinge out. |
| 6:8 | Whan we haue fode and rayment, let vs therwith be content. |
| 6:9 | For they that wylbe riche, fall in to the teptacion and snare, and in to many folisshe & noysome lustes, which drowne men in destruccion and damnacion. |
| 6:10 | For Couetousnes is the rote of all euell, which whyle some lusted after, they erred from the faith, and tangled them selues with many sorowes. |
| 6:11 | But thou man of God, flye soche thinges: folowe righteousnes, godlynes, faith, loue, pacience, mekenes: |
| 6:12 | fighte a good fighte of faith: laye honde on eternall life, where vnto thou art called, and hast professed a good profession before many witnesses. |
| 6:13 | I geue the charge before God, which quyckeneth all thinges, & before Iesu Christ, which vnder Pontius Pilate witnessed a good witnessynge, |
| 6:14 | that thou kepe the commaundement, without spot, vnreproueable, vntyll the appearynge of oure LORDE Iesus Christ, |
| 6:15 | which appearynge (at his tyme) he shal shewe that is blessed, and mightie onely, the kynge of all kynges, and LORDE of all lordes: |
| 6:16 | which onely hath immortalite, and dwelleth in a lighte, that no man can attayne: whom no man hath sene, nether can se. Vnto whom be honoure and empyre euerlastinge, Amen. |
| 6:17 | Charge the which are riche in this worlde, that they be not proude, ner trust in the vncertayne riches, but in the lyuynge God (which geueth vs abundauntly all thinges to enioye them:) |
| 6:18 | That they do good: that they be rich in good workes: that they geue and distribute with a good wyll: |
| 6:19 | gatherynge vp treasure for them selues, a good foundacion, agaynst ye tyme to come, that they maye laye honde on eternall life. |
| 6:20 | O Timothy, kepe that which is committed vnto the, and avoyde vngoostly vayne wordes, and opposicions of science falsly so called, |
| 6:21 | which whyle some professed, they haue erred as concernynge the faith. Grace be with the, Amen. |
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.