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Coverdale Bible 1535



26:1Then shal this songe be sunge in the londe of Iuda: We haue a stroge citie, the walles & the ordinauce shal kepe vs.
26:2Ope ye gates, yt the good people maye go in, which laboureth for the treuth.
26:3And thou, which art the doer and hast the matter in honde: shalt prouyde for peace, eue the peace yt me hope for in the.
26:4Hope stil in the LORDE, for in the LORDE God is euerlastinge stregth.
26:5For why, it is he, yt bringeth lowe the hie mynded citesyns, & casteth downe the proude cities. He casteth the to the groude, yee eue in to ye myre, yt they maye be trode
26:6vnder the fete of the symple, & with the steppes of the poore.
26:7Thou (LORDE) cosidrest the path of ye rigtuous, whether it be right, whether the waye of ye rightuous be right.
26:8Therfore (LORDE) we haue a respecte vnto the waye of thy iudgmentes, thy name and thy remebraunce reioyse the soule.
26:9My soule lusteth after the all the night loge, & my mynde haisteth frely to the. For as soone as thy iudgment is knowne to the worlde, the the inhabitours of the earth lerne rightuousnesse.
26:10But the vngodly (though he haue recaued grace) yet lerneth he not rightuousnesse, but in that place where he is punished, he offendeth, & feareth not the glory of the LORDE.
26:11LORDE, they wil not se thine hie honde, but they shal se it, and be confounded: whe thou shalt deuoure them with the wrath of the people, and with the fyre of thine enemies.
26:12But vnto vs (LORDE) prouyde for peace: for thou workest in vs all or workes.
26:13O LORDE oure God, though soch lordes haue dominacion vpon vs as knowe not the: yet graute, that we maye only hope in the, and kepe thy name in remembraunce.
26:14The malicious Tyrauntes whe they die, are nether in life nor in the resurrectio, for thou visitest the and rootest the out, and destroyest all the memoryall of them.
26:15Agayne, thou increacest the people (o LORDE), thou increacest the people, thou shalt be praysed and magnified in all ye endes of the worlde.
26:16The people that seke vnto the in trouble, that same aduersite which they complane of, is vnto the a chastenynge before the.
26:17Like as a wife wt childe (whe hir trauayle cometh vpo her) is ashamed, crieth and suffreth the payne: Eue so are we (o LORDE) in thy sight.
26:18We are with childe, we trauayle, & beare, & with the sprete we bringe forth health, wherethorow the earth is vndestroyed, and the inhabitours of the worlde perish not.
26:19But as for thy dead men and ours, that be departed, they are in life and resurrection. They lie in the earth, they wake, & haue ioye: for yi dew is a dew of life & light. But ye place of the malicious Tyrauntes is falle awaye.
26:20So go now my people in to thy chabre, and shut the doore to the, and suffre now ye twicklinge of an eye, till the wrath be ouerpast
26:21For beholde, the LORDE wil go out of his habitacion, & vyset the wickednes of the that dwell vpon earth. He wil discouer the bloude that she hath deuoured, she shal neuer hyde the, that she hath murthured.
Coverdale Bible 1535

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.