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Textus Receptus Bibles

Coverdale Bible 1535

 

   

1:1These are the prouerbes of Salomon the sonne of Dauid kynge of Israel:
1:2to lerne wy?dome nurtoure, vnderstondinge, prudence,
1:3rightuousnesse, iudgment and equite.
1:4That the very babes might haue wyt, and that yonge men might haue knowlege and vnderstondinge.
1:5By hearinge, the wyse ma shal come by more wysdome: and by experience,
1:6he shal be more apte to vnderstonde a parable, and the interpretacion therof: the wordes of the wyse, and the darcke speaches of the same.
1:7The feare of the LORDE is the begynnynge of wysdome. But fooles despyse wysdome and nurtoure.
1:8My sonne, heare thy fathers doctryne, and forsake not the lawe of yi mother:
1:9for that shal brynge grace vnto thy heade, & shalbe a cheyne aboute thy necke.
1:10My sonne, cosente not vnto synners,
1:11yf they entyse the, and saye: come wyth us, let us laye wayte for bloude, & lurke preuely for the innocet wythout a cause:
1:12let us swalowe the vp like ye hell, let us deuoure the quycke and whole, as those that go downe in to the pytt.
1:13So shal we fynde all maner of costly riches, and fyll oure houses wyth spoyles.
1:14Cast in thy lott amonge us, we shal haue all one purse.
1:15My sonne, walke not thou wt them, refrayne yi fote fro their wayes.
1:16For their fete rune to euell, & are haistie to shed bloude.
1:17But in vayne is ye net layed forth before the byrdes eyes.
1:18Yee they the selues laye wayte one for anothers bloude, and one of the wolde slaye another.
1:19These are the wayes of all soch as be couetous, that one wolde rauysh anothers life.
1:20Wy?dome crieth without, & putteth forth hir voyce in the stretes.
1:21She calleth before ye congregacion in ye open gates, and sheweth hir wordes thorow ye cite, sayenge:
1:22O ye childre, how loge wil ye loue childyshnesse? how longe wil ye scorners delyte in scornynge, & ye vnwyse be enemies vnto knowlege?
1:23O turne you vnto my correccion: lo, I wil expresse my mynde vnto you, and make you vnderstode my wordes.
1:24Seinge then that I haue called, and ye refused it: I haue stretched out my honde, and no ma regarded it,
1:25but all my coucels haue ye despysed, and set my correccios at naught.
1:26Therfore shal I also laugh in yor destruccion, and mocke you, when ye thinge that ye feare cometh vpon you:
1:27euen whe ye thinge that ye be afrayed of, falleth in sodenly like a storme, and yor misery like a tempest: yee wha trouble and heuynesse cometh vpon you.
1:28Then shal they call vpo me, but I wil not heare: they shal seke me early, but they shal not fynde me:
1:29And yt because they hated knowlege, and receaued not ye feare of ye LORDE,
1:30but abhorred my councell, and despysed my correccion.
1:31Therfore shal they eate ye frutes of their owne waye, and be fylled wt their owne councels:
1:32for ye turnynge awaye of ye vnwyse shal slaye the, & ye prosperi of fooles shalbe their owne destruccio.
1:33But who so harkeneth vnto me, shal dwell safely, and haue ynough without eny feare of euell.
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.