Textus Receptus Bibles
Coverdale Bible 1535
| 22:1 | So Eliphas the Themanite gaue answere, & sayde: |
| 22:2 | Maye a man be copared vnto God in wy?dome, though he seme to himself, for to be like him? |
| 22:3 | What pleasure hath God in yt thou art rightuous? Or what doth it profite him, yt thy waies are perfecte? |
| 22:4 | Is he afrayed to reproue the, & to steppe forth wt the in to iudgment? |
| 22:5 | Cometh not this for ye greate wickednesse, & for thine vngracious dedes which are innumerable? |
| 22:6 | Thou hast take the pledge from thy brethre for naught, & robbed the naked of their clothinge: |
| 22:7 | To soch as were weery, hast thou geue no water to drynke, thou hast withdrawe bred fro the hungrie: |
| 22:8 | Shulde soch one the as vseth violece, wroge & oppression (doinge all thinges of parcialyte, & hauynge respecte of personnes) dwell in the lode? |
| 22:9 | Thou hast sent wyddowes awaye emptie and oppressed the poore fatherlesse. |
| 22:10 | Therfore art thou compased aboute with snares on euery syde, & sodely vexed wt feare. |
| 22:11 | Shuldest thou the se no darcknesse? Shulde not the water floude runne ouer the? |
| 22:12 | Now because yt God is hyer the the heauens, & because thou seist yt the starres are so hye, |
| 22:13 | wilt thou therfore saye: Tush, how shulde God knowe? Doth his dominion reach beyonde the cloudes? |
| 22:14 | Tush, the cloudes couer him, yt he maye not se, for he dwelleth in heauen. |
| 22:15 | Well, thou wilt kepe the olde waye, yt all wicked me haue gone: |
| 22:16 | both olde & yonge, whose foundacion is a runnynge water, |
| 22:17 | which saye vnto God: go from vs, and after this maner: Tush, what wil the Allmightie do vnto vs? |
| 22:18 | where as he (not with stodinge) fylleth their houses wt all good. Which meanynge of the vngodly be farre fro me. |
| 22:19 | For wt ioy shal the godly, and with gladnesse shal the innocent se, |
| 22:20 | that their increase shal be hewen downe, & their posterite consumed with the fyre. |
| 22:21 | Therfore recocile the vnto God, & be content, so shal all thinges prospere wt the right well. |
| 22:22 | Receaue the lawe at his mouth, & laye vp his wordes in thine herte. |
| 22:23 | For yf thou wilt turne to the Allmightie, thou shalt stonde fast, & all vnrightuousnesse shall be farre from thy dwellinge: |
| 22:24 | He shal geue the an haruest, which in plenty & abundaunce shall exceade the dust of the earth, and the golde of Ophir like ryuer stones. |
| 22:25 | Yee the Allmightie his owne self shalbe thine haruest, & the heape of thy money. |
| 22:26 | Then shalt thou haue thy delyte in the Allmightie, & lift vp thy face vnto God. |
| 22:27 | The shalt thou make thy prayer vnto him, & he shal heare the, & thou shalt kepe thy promyses. |
| 22:28 | The, loke what thou takest in honde, he shal make it to prospere with the, and the light shall shyne in thy wayes. |
| 22:29 | For who so humbleth himself, him shal he set vp: and who so loketh mekely, shalbe healed. |
| 22:30 | Yf thou be innocet, he shal saue the: and thorow the vngiltynesse of thyne handes shalt thou be delyuered. |
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.