Textus Receptus Bibles
Coverdale Bible 1535
| 3:1 | Likewyse let the wyues be in subieccion to their hussbandes, that euen they which beleue not the worde, maye without the worde be wonne by ye couersacion of the wyues, |
| 3:2 | whan they beholde yor pure conuersacion in feare. |
| 3:3 | Whose apparell shal not be outwarde wt broyded heer, & hanginge on of golde, or in puttynge on of gorgious araye, |
| 3:4 | but let ye inwarde ma of ye hert be vncorrupte wt a meke & a quyete sprete, which before God is moch set by. |
| 3:5 | For after this maner in the olde tyme, dyd ye holy weme which trusted in God, tyer the selues, & were obedient vnto their hussbades: |
| 3:6 | Euen as Sara obeyed Abraham, and called him lorde: whose doughters ye are, as loge as ye do well, not beynge afrayed for eny trouble. |
| 3:7 | Likewyse ye men, dwell with them acordinge vnto knowlege, geuynge honor vnto the wife, as to the weaker vessel: & as vnto the yt are heyres with you of the grace of life, that youre prayers be not let. |
| 3:8 | But in conclusion be ye all of one mynde, one suffre with another, loue as brethren, be pitefull, be curteous. |
| 3:9 | Recopence not euell for euell, nether rebuke for rebuke: but cotrary wyse, blesse: and knowe that ye are called therto, euen yt ye shulde be heyres of ye blessynge. |
| 3:10 | For who so listeth to lyue, and wolde fayne se good dayes, Let him refrayne his tonge from euell, and his lippes yt they speake no gyle. |
| 3:11 | Let him eschue euell, & do good: Let him seke peace and ensue it. |
| 3:12 | For ye eyes of the LORDE are ouer the righteous, & his eares are open vnto their prayers. But ye face of the LORDE beholdeth the yt do euell. |
| 3:13 | And who is it that can harme you, yf ye folowe that which is good? |
| 3:14 | Not withstodinge blessed are ye, yf ye suffre for righteousnes sake Feare not ye their threatnynge, nether be troubled, |
| 3:15 | but sanctifye the LORDE God in youre hertes. Be ready allwayes to geue an answere to euery ma, that axeth you a reason of the hope that is in you, and that with mekenes & feare, |
| 3:16 | hauynge a good conscience, that they which bacbyte you as euell doers, maye be ashamed, that they haue falsely accused youre good couersacion in Christ. |
| 3:17 | For it is better (yf the wyll of God be so) that ye suffre for well doynge, the for euell doynge. |
| 3:18 | For as moch as Christ hath once suffred for oure synnes, ye iust for the vniust, for to brynge vs to God: & was slayne after the flesh, but quyckened after the sprete. |
| 3:19 | In the which sprete he also wente, and preached vnto ye spretes that were in preson, |
| 3:20 | which in tyme past beleued not, whan God once a bode and suffred pacietly in the tyme of Noe, whyle the Arke was a preparynge: Wherin fewe (that is to saye eight soules) were saued by water. |
| 3:21 | Which signifieth baptyme yt now saueth vs: not ye puttinge awaye of the fylth of the flesh, but in yt a good cosciece cosenteth vnto God by ye resurreccion of Iesus Christ, |
| 3:22 | which is on the righte hande of God, and is gone in to heaue, angels, power and mighte subdued vnto him. |
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.