Textus Receptus Bibles
Coverdale Bible 1535
|18:1||The worde of the LORDE came vnto me, on this maner:|
|18:2||what meane ye by this comon prouerbe, that ye vse in the londe of Israel, sayenge: The fathers haue eaten soure grapes, and the childres teth are set on edge?|
|18:3||As truly as I lyue, saieth ye LORDE God, ye shal vse this byworde nomore in Israel.|
|18:4||Beholde, all soules are myne. Like as the father is myne, so is ye sonne myne also. The soule that synneth, shal dye.|
|18:5||Yf a man be godly, and do the thinge that is equall & right,|
|18:6||(he eateth not vpon the hilles: he lifteth not his eyes vp to the Idols of Israel: he defyleth not his neghbours wife: he medleth wt no menstruous woman:|
|18:7||he greueth no body: he geueth his detter his pledge agayne: he taketh none other mans good by violece: he parteth his mete with the hongrie: he clotheth the naked:|
|18:8||he lendeth nothinge vpon vsury: he taketh nothinge ouer: he withdraweth his honde from doinge wronge: he hadleth faithfully betwixte man & man:|
|18:9||he walbeth in my commaundementes, & kepeth my lawes, & perfourmeth the faithfully:) This is a rightuous ma, he shal surely lyue, saieth the LORDE God.|
|18:10||Yf he now get a sonne, that is a murthurer, a shedder of bloude: yf he do one of these thinges|
|18:11||(though he do not all) he eateth vpon the hilles: he defyleth his neghbours wife:|
|18:12||he greueth the poore and nedy: he robbeth and spoyleth: he geueth not the detter his pledge agayne: he lifteth vp his eyes vnto Idols, & medleth with abhominable thinges:|
|18:13||he lendeth vpon vsury, and taketh more ouer. Shal this man lyue? He shal not lyne. Seinge he hath done all these abhominacions, he shall dye: his bloude shalbe vpon him.|
|18:14||Now yf this man get a sonne also, that seith all this fathers synnes, which he hath done: and feareth, nether doth soch like:|
|18:15||Namely, he eateth not vpon the mountaynes: he lifteth not his eyes vp to the Idols of Israel: he defyleth not his neghbours wife:|
|18:16||he vexeth no man: he kepeth no mans pledge: he nether spoyleth, ner robbeth eny man: he dealeth his meate with the hungrie: he clotheth the naked:|
|18:17||he oppresseth not the poore: he receaueth no vsury, ner eny thinge ouer: he kepeth my lawes, and walketh in my commaundementes: This man shal not dye in his fathers synne, but shall lyue without fayle.|
|18:18||As for his father: because he oppressed and spoyled his brother, and dyd wyckedly amonge his people: lo, he is deed in his owne synne.|
|18:19||And yet saye ye: Wherfore the shulde not this sonne beare his fathers synne? Therfore: because the sonne hath done equyte and right, hath kepte all my commaundementes, and done them: therfore, shall he lyue in dede.|
|18:20||The same soule yt synneth, shall dye. The sonne shal not beare the fathers offence, nenether shal the father beare the sonnes offence. The rightuousnes of the rightuous shall be vpon himself, and the wickednes of the wicked shal be vpon him self also.|
|18:21||But yf ye vngodly will turne awaye, from all his synnes that he hath done, and kepe all my commaundemetes, and do the thinge ye is equall & right: doutles he shal lyue, and not dye.|
|18:22||As for all his synnes that he dyd before, they shall not be thought vpon: but in his rightuousnes that he hath done, he shall lyue.|
|18:23||For haue I eny pleasure in the death of a synner, saieth the LORDE God? but rather that he conuerte, and lyue?|
|18:24||Agayne: yf the rightuous turne awaye from his rightuousnes, and do iniquyte, acordinge to all the abhominacions, that ye wicked ma doth: shal he lyue? All the rightuousnes that he hath done, shall not be thought vpo: but in the fawte that he hath offended withall, and in the synne that he hath done, he shal dye.|
|18:25||And yet ye saye: Tush, the waye of ye LORDE is not indifferet. Heare therfore ye house of Israel: Is not my waye right? Or, are not youre wayes rather wicked?|
|18:26||When a rightuous ma turneth awaye from his rightuousnesse, and medleth with vngodlynes: he must dye therin: Yee for the vnrightuousnes that he hath done, must he dye.|
|18:27||Agayne: when the wicked man turneth awaye from his wickednesse, that he hath done, and doth the thinge which is equall and right: he shal saue his soule alyue.|
|18:28||For in so moch as he remembreth himself, and turneth him from all the vngodlynes, that he hath vsed, he shall lyue, and not dye.|
|18:29||And yet saieth the house of Israel: Tush, the waye of the LORDE is not equall. Are my wayes vnright, o ye house of Israel? Are not youre wayes rather vnequall?|
|18:30||As for me, I wil iudge euery man, acordinge to his wayes, O ye house of Israel, saieth the LORDE God. Wherfore, be conuerted, and turne you clene from all youre wickednesse, so shal there no synne do you harme.|
|18:31||Cast awaye fro you all youre vngodlynesse, that ye haue done: make you new hertes and a new sprete. Wherfore wil ye dye, O ye house of Israel?|
|18:32||seynge I haue no pleasure in ye death of him that dyeth, saieth the LORDE God. Turne you then, and ye shal lyue.|
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.