Textus Receptus Bibles
Coverdale Bible 1535
| 27:1 | Make not thy boost of tomorow, for thou knowest not what maye happen todaye. |
| 27:2 | Let another ma prayse the, & not thine owne mouth: yee other folkes lippes, and not thyne. |
| 27:3 | The stone is heuy, and the sonde weightie: but a fooles wrath is heuyer then they both. |
| 27:4 | Wrath is a cruell thige, and furiousnesse is a very tempest: yee who is able to abyde envye? |
| 27:5 | An open rebuke is better, then a secrete loue. |
| 27:6 | Faithfull are the woundes of a louer, but ye kysses of an enemie are disceatfull. |
| 27:7 | He that is full, abhorreth an hony combe: but vnto him that is hogrie, euery sower thinge is swete. |
| 27:8 | He that oft tymes flytteth, is like a byrde yt forsaketh hir nest. |
| 27:9 | The herte is glad of a swete oyntment and sauoure, but a stomacke that ca geue good councell, reioyseth a mans neghboure. |
| 27:10 | Thyne owne frende and thy fathers frende se thou forsake not, but go not in to thy brothers house in tyme of thy trouble. Better is a frende at hode, then a brother farre of. |
| 27:11 | My sonne, be wyse, and thou shalt make me a glad herte: so that I shal make answere vnto my rebukers. |
| 27:12 | A wyse man seynge the plage wyl hyde him self, as for fooles they go on still, and suffer harme. |
| 27:13 | Take his garment that is suertie for a straunger, & take a pledge of him for the vnknowne mans sake. |
| 27:14 | He that is to hastie to praise his neghboure aboue measure, shalbe taken as one yt geueth him an euell reporte. |
| 27:15 | A brawlynge woman and the rofe of the house droppynge in a raynie daye, maye well be compared together. |
| 27:16 | He that refrayneth her, refrayneth the wynde, and holdeth oyle fast in his hode. |
| 27:17 | Like as one yro whetteth another, so doth one man comforte another. |
| 27:18 | Who so kepeth his fyge tre, shal enioye the frutes therof: he that wayteth vpon his master, shal come to honoure. |
| 27:19 | Like as in one water there apeare dyuerse faces, eue so dyuerse men haue dyuerse hertes. |
| 27:20 | Like as hell & destruccion are neuer full, euen so the eyes of me can neuer be satisfied. |
| 27:21 | Syluer is tryed in the moulde, & golde in the fornace, & so is a man, whan he is openly praysed to his face. |
| 27:22 | Though thou shuldest bray a foole wt a pestell in a morter like otemeell, yet wil not his foolishnesse go from him. |
| 27:23 | Se yt thou knowe the nombre of thy catell thy self, and loke well to thy flockes. |
| 27:24 | For riches abyde not allwaye, & the crowne endureth not for euer. |
| 27:25 | The hay groweth, ye grasse cometh vp, & herbes are gathered in ye mountaines. |
| 27:26 | The lambes shal clothe the, & for the goates thou shalt haue money to yi hu?bondry. |
| 27:27 | Thou shalt haue goates mylck ynough to fede the, to vpholde thy husholde, & to susteyne thy maydens. |
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.