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Coverdale Bible 1535



6:1And it fortuned vpon an after pryncipall Sabbath, that he wente thorow the corne felde, & his disciples plucked the eares of corne, and ate, and rubbed the with their hades.
6:2But certayne of the Pharises sayde vnto them: Wherfore do ye that, which is not laufull to do vpon the Sabbath?
6:3And Iesus answered, and sayde vnto the: Haue ye not red what Dauid dyd, wha he was hongrie, and they that were with him,
6:4how he wente in to the house of God, and toke the shewbred, and ate, and gaue also vnto them that were with him, which was laufull for no man to eate, but for the prestes onely?
6:5And he sayde vnto them: The sonne of man is LORDE euen ouer the Sabbath.
6:6It came to passe vpo another Sabbath, that he wete in to the synagoge, and taught and there was a man, whose right hande was wythred.
6:7But ye scrybes and Pharises marked him, whether he wolde heale vpon the Sabbath, that they might fynde an occasion agaynst him.
6:8Neuertheles he perceaued their thoughtes, and sayde vnto the ma with the wythred hande: Aryse, and steppe forth here. And he arose, and stepped forth.
6:9Then sayde Iesus vnto the: I wil axe you a question: What is it laufull to do vpo the Sabbath? good, or euell? to saue life, or to destroye it?
6:10And he behelde the all rounde aboute, and sayde vnto the ma: Stretch out thine hande. And he dyd so. Then was his hande restored him to right, euen as whole as the other.
6:11But they were fylled full of madnes, and commoned together, what they wolde do to him.
6:12And it fortuned at the same tyme, that he wente out in to a mountayne to praye, and continued all night in prayer to God.
6:13And wha it was daye, he called his disciples, and chose twolue of them, whom he called also apostles.
6:14Symon, whom he named Peter, and Andrew his brother, Iames and Ihon, Phylippe and Bartylmew,
6:15Mathew and Thomas, Iames the sonne of Alpheus, Symon called Zelotes,
6:16Iudas the sonne of Iames, and Iudas Iscarioth, which was the traytoure.
6:17And he wente downe with them, and stode vpon a playne in the felde, and the company of his disciples, and a greate multitude of people, from all Iewry, and Ierusale, and from Tyre and Sydon by the see coast, which were come to heare him, and to be heal
6:18and they that were vexed with foule spretes, were healed.
6:19And all the people sought to touch him, for there wente vertue fro him, and healed the all.
6:20And he lift vp his eyes vpo his disciples, and sayde: Blessed are ye poore, for yours is the kyngdome of God.
6:21Blessed are ye that honger here, for ye shalbe satisfied. Blessed are ye yt wepe here, for ye shal laugh.
6:22Blessed are ye, whan men hate you, and put you out of their copanyes, and reuyle you, and cast out youre name as an euell thinge, for the sonne of mans sake.
6:23Reioyse ye then, and be glad: for beholde, youre rewarde is greate in heauen. Euen thus dyd their fathers vnto the prophetes also.
6:24But wo vnto you riche, for ye haue youre cosolacion allready.
6:25Wo vnto you that are full, for ye shal honger. Wo vnto you that laugh here, for ye shal wepe and wayle.
6:26Wo vnto you whan euery man prayseth you, Euen so dyd their fathers vnto the false prophetes also.
6:27But I saye vnto you that heare: Loue youre enemies: do good vnto them that hate you:
6:28blesse them that curse you: praye for them that wrongfully trouble you.
6:29And who so smyteth the on the one cheke, offre him ye other also. And who so taketh awaye thy cloake, forbyd him not yi cote also.
6:30Who so euer axeth of the, geue him: and who so taketh awaye thyne, axe it not agayne.
6:31And as ye wolde that men shulde do vnto you, euen so do ye vnto them likewyse.
6:32And yf ye loue them that loue you, what thake haue ye therfore? For synners also loue their louers.
6:33And yf ye do good for youre good doers, what thanke haue ye therfore? For synners also do euen the same.
6:34And yf ye lende vnto them, of who ye hope to receaue what thake haue ye ther fore? For synners also lende vnto synners, that they maye receaue as moch agayne.
6:35But rather loue ye yor enemies, do good, and lende, lokynge for nothinge therof agayne: so shal yor rewarde be greate, and ye shalbe the children of the Hyest, for he is kynde, euen to the vnthankfull and to the euell.
6:36Be ye therfore mercifull, as youre father also is mercifull.
6:37Iudge not, and ye shal not be iudged. Condepne not, and ye shal not be condempned. Forgeue, and ye shal be forgeuen.
6:38Geue, and to you shalbe geue. A good measure, pressed downe, shaken together, & runynge ouer, shal me geue into youre bosome. For with what measure ye meete, with the same shal it be measured to you agayne.
6:39And he sayde a symilitude vnto the: Can the blynde shewe the waye to ye blynde? Do they not both the fall in to the dyche?
6:40The disciple is not aboue his master. But whosoeuer is perfecte, ye same shalbe as his master.
6:41But why seist thou a moote i thy brothers eye, and considrest not the beame, that is in thine awne eye?
6:42Or how canst thou saye vnto thy brother: holde styll brother, I wil plucke ye moate out of thyne eye, and thou thy self seist not ye beame in thine awne eye? Thou ypocryte, Fyrst cast the beame out of thine awne eye, and the shalt thou se clearly to pu
6:43For it is no good tre, yt bryngeth forth euell frute: and no euell tre yt bringeth forth good frute.
6:44Euery tre is knowne by his frute. For me gather not fygges of thornes, ner grapes of busshes.
6:45A good ma out of ye good treasure of his hert, bryngeth forth yt which is good: and an euell ma out of the euell treasure of his hert, bryngeth forth that which is euell. For of the abundaunce of the hert, the mouth speaketh.
6:46But why call ye me LORDE LORDE, & do not that I saye vnto you?
6:47Who so euer commeth vnto me, and heareth my wordes and doth the, I wil shewe you to whom he is lyke.
6:48He is like vnto a man which buylded an house, and digged depe, and layed ye foundacion vpon a rocke. Whan the waters came, the floudes bett vpon that house, and coulde not moue it: for it was grouded vpo ye rocke.
6:49But he that heareth and doth not, is like vnto a man that buylded his house vpo the earth without foundacion, and the streames bett vpo it, and it fell immediatly, and greate was the fall of that house.
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.