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Coverdale Bible 1535



18:1He tolde them a symilitude, signifienge, yt men ought allwayes to praye, & not to leaue of,
18:2& sayde: There was a iudge in a cite, which feared not God, and stode in awe of no man.
18:3And in the same cite there was a wedowe, which came vnto him, and sayde: delyuer me fro myne aduersary.
18:4And he wolde not a greate whyle. But afterwarde he thought within hi self: Though I feare not God, & stonde in awe of no man,
18:5yet seynge this weddowe is so importune vpon me, I wil delyuer her, lest she come at the last, and rayle vpon me.
18:6Then sayde the LORDE: Heare what ye vnrighteous iudge sayeth.
18:7But shall not God also delyuer his chosen, that crye vnto hi daye and night, though he differre the?
18:8I saye vnto you: He shal delyuer them, and that shortly. Neuertheles, whan the sonne of man cometh, suppose ye, that he shal fynde faith vpon earth?
18:9And vnto certayne which trusted in the selues, that they were perfecte, and despysed other,he spake this symilitude:
18:10There wente vp two men in to the teple, to praye: the one a Pharise, the other a publican.
18:11The Pharise stode, and prayed by himself after this maner: I thanke the God, that I am not as other men, robbers, vnrighteous, aduouters, or as this publican.
18:12I fast twyse in the weke, I geue the tithes of all that I haue.
18:13And the publican stode afarre of, and wolde not lift vp his eyes to heauen, but smote vpon his brest, and sayde: God be thou mercyfull vnto me synner.
18:14I tell you: This man wente downe in to his house iustified more the the other. For who so euer exalteth himself, shalbe brought lowe: and he that humbleth himself, shalbe exalted.
18:15They brought yonge children also vnto him, that he shulde touch them. But whan the disciples sawe that, they rebuked them.
18:16Neuertheles Iesus called them vnto him, and sayde: Suffre childre to come vnto me, and forbyd the not, for of soch is ye kyngdome of God.
18:17Verely I saye vnto you: Whosoeuer receaueth not ye kyngdome of God as a childe, shal not enter therin.
18:18And a certayne ruler axed him, and sayde: Good master, what must I do, that I maye enheret euerlastinge life?
18:19But Iesus sayde vnto him: Why callest thou me good? There is no man good, but God onely.
18:20Thou knowest the comaundementes: Thou shalt not breake wedlocke: Thou shalt not kyll: Thou shalt not steale: Thou shalt not beare false wytnesse: Honoure thy father and yi mother.
18:21But he sayde: All these haue I kepte fro my youth vp.
18:22Wha Iesus herde that, he sayde vnto him: Yet lackest thou one thinge, sell all that thou hast, and geue it vnto ye poore, and thou shalt haue a treasure in heauen, and come & folowe me.
18:23Whan he herde that, he was sory, for he was very riche.
18:24Whan Iesus sawe that he was sory, he sayde: How hardly shal the riche come in to the kyngdome of God?
18:25It is easyer for a Camell to go thorow the eye of a nedle, the for a rich man to entre in to the kyngdome of God.
18:26Then sayde they yt herde that: Who can then be saued?
18:27But he sayde: loke what is vnpossible with me, is possible with God.
18:28Then sayde Peter: Beholde, we haue forsake all, and folowed the.
18:29He sayde vnto the: Verely I saye vnto you: There is no ma yt forsaketh house, or elders, or brethren, or wife, or children for the kyngdome of Gods sake,
18:30which shal not receaue moch more in this tyme, and euerlastinge life in the worlde to come.
18:31He toke vnto him the twolue, and sayde vnto them: Beholde, we go vp to Ierusale, and it shal all be fulfilled, that is wrytten by the prophetes of the sonne of man.
18:32For he shal be delyuered vnto ye Heythen, and shalbe mocked, and despytefully intreated, and spitted vpon:
18:33and whan they haue scourged him, they shal put him to death, and vpon the thirde daye shal he aryse agayne.
18:34And they vnderstode nothinge of these thinges. And this sayenge was hyd from them, and they perceaued not the thinges that were spoken.
18:35And it came to passe, whan he came nye vnto Iericho, there sat one blynde by the waye, and begged.
18:36And whan he herde the people passe by, he axed what it was.
18:37Then sayde they vnto him, that Iesus of Nazareth passed by.
18:38And he cryed, and sayde: Iesu thou sonne of Dauid, haue mercy vpon me.
18:39But the people that wente before, rebuked him, that he shulde holde his tunge. Neuertheles he cried moch more: Thou sonne of Dauid haue mercy vpo me.
18:40Iesus stode styl, & comaunded hi to be brought vnto hi. And whan he was come neare, he axed him
18:41and sayde: What wilt thou, that I do vnto the? He sayde: LORDE, that I maye receaue my sight.
18:42And Iesus sayde vnto him: Receaue thy sight, thy faith hath saued the.
18:43And immediatly he sawe, and folowed him, & praysed God. And all the people that sawe it, gaue God the prayse.
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.