Textus Receptus Bibles
Coverdale Bible 1535
| 3:1 | Beholde what loue the father hath shewed on vs, yt we shulde be called the childre of God. Therfore ye worlde knoweth you not, because it knoweth not him. |
| 3:2 | Dearly beloued, we are now ye childre of God, and yet hath it not appeared what we shalbe. But we knowe yt when he shal appeare, we shal be like him: for we shal se him as he is. |
| 3:3 | And euery man yt hath this hope in him, pourgeth him selfe, euen as he is pure. |
| 3:4 | Who so euer comytteth synne, comytteth vnrighteousnes also, and synne is vnrighteousnes. |
| 3:5 | And ye knowe that he appeared to take awaye oure synnes: and in him is no synne. |
| 3:6 | Who so euer abydeth in him, synneth not: who soeuer synneth, hath not sene him nether knowne him. |
| 3:7 | Babes, let noman disceaue you. He that doeth righteousnes, is righteous, euen as he is righteous. |
| 3:8 | He that commytteth synne, is of the deuell: for the deuell synneth sence ye begynnynge. For this purpose appeared the sonne of God, to lowse the workes of the deuell. |
| 3:9 | Who so euer is borne of God, synneth not: for his sede remayneth in him, & he ca not synne, because he is borne of God. |
| 3:10 | By this are the children of God knowne & the children of the deuell. Who so euer doeth not righteousnes, is not of God, nether he thath loueth not his brother. |
| 3:11 | For this is the tydinges which ye haue herde from the begynnynge, that ye shulde loue one another, |
| 3:12 | not as Cain, which was of the wicked, and slewe his brother. And wherfore slewe he him? euen because his awne workes were euell, and his brothers righteous. |
| 3:13 | Maruayle not (my brethren) though the worlde hate you. |
| 3:14 | We knowe yt we are traslated from death vnto life, because we loue the brethren. He that loueth not his brother, abydeth in death. |
| 3:15 | Who soeuer hateth his brother, is a mansleyer. And ye knowe that a mansleyer hath not eternall life abydinge in him. |
| 3:16 | Hereby haue we perceaued loue, that he gaue his life for vs, and therfore ought we also to geue oure lyues for the brethre. |
| 3:17 | But he yt hath this worldes good, & seyth his brother haue nede, and shutteth vp his hert fro him, how dwelleth the loue of God in him? |
| 3:18 | My litle children, let vs not loue with worde nether with tonge, but with ye dede, and with the trueth. |
| 3:19 | Hereby knowe we, that we are of the verite, and can quyete oure hertes before him. |
| 3:20 | But yf oure hert condemne vs, God is greater the oure hert, and knoweth all thinges. |
| 3:21 | Dearly beloued, yf oure hert condemne vs not, then haue we a fre boldnes to God warde. |
| 3:22 | And what so euer we axe, we shal receaue it: because we kepe his comaundemetes, and do those thinges, which are pleasaunt in his sighte. |
| 3:23 | And this is his comaundement, that we beleue on ye name of his sonne Iesus Christ, and loue one another, as he gaue commaundement. |
| 3:24 | And he that kepeth his commaundementes, dwelleth in him, and he in him. And hereby knowe we that he abydeth in vs, euen by the sprete which he hath geuen vs. |
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.