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Coverdale Bible 1535



37:1Iacob dwelt in ye lande, wherin his father was a straunger, namely in the lade of Canaa.
37:2And these are ye generacios of Iacob. Ioseph was seuetene yeare olde, wha he became a keper of the catell wt his brethren, & the lad was wt the children of Bilha & Silpa his fathers wyues, and tolde their father of ye euell reporte yt was of the.
37:3Israel loued Ioseph more the all his childre because he had begotte him in his olde age, and he made him a cote of many coloures.
37:4Now wha his brethre sawe, yt his father loued him more the all his brethre, they had euell wyll at him, & coude not speake a fredly worde vnto hi.
37:5Ioseph also had once a dreame, and tolde his brethre therof. The hated they him ye more,
37:6for he sayde: Heare I praye you what I dreamed.
37:7Me thought we were byndinge sheeues vpo ye felde, & my shefe arose, and stode vp, and youre sheeues rounde aboute made obeysaunce vnto my shefe.
37:8Then sayde his brethre vnto him: Shalt thou be or kinge, and haue domynio ouer vs? And they hated him yet ye more, because of his dreame, & his wordes.
37:9And he had yet another dreame, which he tolde his brethre, & saide: Beholde, I had yet another dreame: Me thought ye Sonne & ye Moone & eleuen starres made obeisauce to me.
37:10And wha this was tolde his father and his brethre, his father reproued him, & sayde vnto him: What maner of dreame is this, yt thou hast dreamed? Shall I & thy mother, & thy brethren come & fall before ye vpon the groude?
37:11And his brethre had envie at him. But his father marcked this sayenge.
37:12Now wha his brethren were gone forth to kepe their fathers catell in Siche,
37:13Israel sayde vnto Ioseph: Do not yi brethren kepe the catell in Sichem? Come, I wil sende the vnto the. He answered: Here am I.
37:14And he sayde: Go thy waye, and loke whether it be well wt thy brethren and with ye catell, and brynge me worde agayne how it is. And he sent him out of the valley of Hebron, to go vnto Sichem.
37:15Then a certayne man founde him, wandringe out of his waye in the felde, which axed him, and sayde: Whom sekest thou?
37:16He answered: I seke my brethren: tell me I pray the where they kepe.
37:17The man sayde: They are gone from hence, for I herde them saye: let vs go vnto Dothan. Then folowed Ioseph after his brethren, and founde them at Dothan.
37:18Now whan they sawe him a farre of, afore he came at the, they deuysed to sleye him,
37:19and sayde one to another: Lo, there cometh the dreamer,
37:20come on, and let vs sley him, & cast him in a pytt, and saye: a wicked beast hath deuoured him: the shal it be sene, what his dreames are.
37:21When Ruben herde that, he wolde haue delyuered him out of their handes, & sayde: O let vs not sley a soule.
37:22Ruben sayde morouer vnto him: Shed no bloude, but cast him in to this pytt yt is in the wyldernes, & laye ye no hades vpon him. (He wolde haue delyuered him out of their hades, yt he might haue brought him agayne vnto his father.)
37:23Whan Ioseph now came to his brethre, they stryped him out of his cote, that partye coloured cote which he had vpon him,
37:24& toke him and cast him in to a pytt. But the same pytt was emptye, and no water in it,
37:25& they sat them downe to eate. In the meane season they lift vp their eyes, and sawe a copany of Ismaelites comynge from Gilead, with their camels, which bare spyces, balme, and myrre, and were goinge downe into Egipte.
37:26Then saide Iuda vnto his brethre: what helpeth it vs, that we sleye oure brother, and hyde his bloude?
37:27Come, let vs sell him vnto the Ismaelites, that oure handes be not defyled vpon him, for he is oure brother, oure flesh and bloude. And they herkened vnto him.
37:28And as the Madianites marchaunt men wente by, they drew Ioseph out of the pytt, and solde him vnto the Ismaelites (for twetye syluer pens) which brought him in to Egipte.
37:29Now whan Ruben came agayne vnto the pytt, & founde not Ioseph therin, he rent his clothes,
37:30and came agayne to his brethre and sayde: The lad is not yonder, whyther shal I go?
37:31Then toke they Iosephs cote & slewe a goate, and dypped the cote in ye bloude,
37:32and sent awaye that partie coloured cote, and caused it be brought vnto their father and sayde: This haue we founde, loke, whether it be thy sonnes coate, or no.
37:33But he knewe it, and sayde: It is my sonnes coate, a wicked beast hath deuoured him, a rauyshinge beast hath rauyshed Ioseph.
37:34And Iacob rete his clothes, and put a sack cloth aboute his loynes, & mourned for his sonne a longe season.
37:35And all his sonnes & doughters came vnto him to coforte him. But he wolde not be coforted, & saide: With sorowe wil I go downe in to the graue vnto my sonne. And his father wepte for him.
37:36But the Madianites solde him in Egipte vnto Potiphar Pharaos chefe Marshall.
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.