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Coverdale Bible 1535



5:1Afterwarde, there was a feast of the Iewes, and Iesus wente vpto Ierusalem.
5:2There is at Ierusalem by the slaughter house a pole, which in Hebrue is called Bethseda, & hath fyue porches,
5:3wherin laye many sicke, blynde, lame, wythred, which wayted, whan the water shulde moue.
5:4For the angell wente downe at his tyme in to the pole, and stered the water. Who so euer now wente downe first, after that the water was stered, ye same was made whole, what soeuer disease he had.
5:5And there was a man, which had lyen sicke eight and thirtie yeares.
5:6Whan Iesus sawe him lye, & knewe that he had lyen so longe, he saide vnto him: Wilt thou be made whole?
5:7The sicke answered him: Syr, I haue no man, whan the water is moued, to put me in to the pole. And whan I come, another steppeth downe in before me.
5:8Iesus sayde vnto him: Aryse, take vp thy bed, and go thy waye.
5:9And immediatly the man was made whole, and toke vp his bed and wente his waye. But vpon the same daye it was the Sabbath.
5:10Then sayde the Iewes vnto him that was made whole: To daye is ye Sabbath, it is not laufull for the to cary the bed.
5:11He answered them: He that made me whole, sayde vnto me: Take vp thy bed, and go yi waye.
5:12Then axed they him: What man is that, which sayde vnto the: Take vp thy bed, and go yi waye?
5:13But he that was healed, wyst not who he was: for Iesus had gotte him self awaye, because there was moch people.
5:14Afterwarde founde Iesus him in the teple, and sayde vnto him: Beholde, thou art made whole, synne no more, lest a worse thinge happen vnto the.
5:15The ma departed, and tolde the Iewes, that it was Iesus, which had made hi whole.
5:16Therfore dyd ye Iewes persecute Iesus, and sought to slaye him, because he had done this vpo ye Sabbath.
5:17But Iesus answered them: My father worketh hither to, and I worke also.
5:18Therfore sought the Iewes the more to slaye hi: because he brake not onely ye Sabbath, but saide also, that God was his father, and made him self equall with God.
5:19The answered Iesus, and sayde vnto them: Verely verely I saye vnto you: The sonne can do nothinge of himself, but that he seyth the father do. For what soeuer he doeth, that doeth ye sonne also.
5:20The father loueth the sonne, & sheweth him all that he doth, and wyll shewe him yet greater workes, so that ye shal marueyle.
5:21For as the father rayseth vp the deed, and maketh them lyue, eue so the sonne also maketh lyuynge whom he wyll.
5:22For the father iudgeth no man, but hath geuen all iudgmet vnto the sonne,
5:23that they all might honoure the sonne, euen as they honoure ye father. Who so honoureth not the sonne, the same honoureth not the father, which hath sent him.
5:24Verely verely I saye vnto you: Who so heareth my worde, and beleueth him that sent me, hath euerlastinge life, and cometh not in to damnacion, but is passed thorow from death vnto life.
5:25Verely verely I saye vnto you: The houre cometh, & is now allready, yt the deed shal heare ye voyce of ye sonne of God: and they that heare it, shal lyue.
5:26For as the father hath life in him self, so likewyse hath he geuen vnto the sonne, to haue life in himself:
5:27& hath geue hi power also to execute iudgmet because he is the sonne of ma.
5:28Maruayle not ye at this: for ye houre cometh, in ye which all that are in ye graues, shal heare his voyce,
5:29and shal go forth, they that haue done good, vnto the resurreccion of life: but they that haue done euell, vnto the resurreccion of damnacion.
5:30I can do nothinge of my self. As I heare, so I iudge: & my iudgmet is iust. For I seke not myne owne wyll, but the wyll of the father which hath sent me.
5:31Yf I beare wytnesse of my self, my wytnesse is not true.
5:32There is another that beareth wytnesse of me, and I am sure, that the wytnesse which he beareth of me, is true.
5:33Ye sent vnto Ihon, and he bare wytnes of the trueth.
5:34As for me, I take no recorde of ma, but these thinges I saye, that ye might be saued.
5:35He was a burnynge and shyninge light, but ye wolde haue reioysed a litle whyle in his light.
5:36Neuertheles I haue a greater wytnesse then the wytnesse of Ihon. For the workes which the father hath geue me to fynish, the same workes which I do, beare wytnesse of me, that the father hath sent me.
5:37And ye father him self which hath sent me, beareth wytnesse of me. Ye haue nether herde his voyce at eny tyme, ner sene his shappe:
5:38and his worde haue ye not abydinge in you, for ye beleue not him, whom he hath sent.
5:39Searche the scripture, for ye thinke ye haue euerlastinge life therin: and the same is it that testifyeth of me,
5:40and ye wil not come vnto me, that ye might haue life.
5:41I receaue not prayse of men.
5:42But I knowe you, that ye haue not the loue of God in you.
5:43I am come in my fathers name, and ye receaue me not. Yf another shal come in his awne name, him wil ye receaue.
5:44How can ye beleue which receaue prayse one of another, and seke not the prayse, that is of God onely?
5:45Ye shall not thynke that I wyll accuse you before ye father: there is one yt accuseth you, euen Moses, in who ye trust.
5:46Yf ye beleued Moses, ye shulde beleue me also: For he hath wrytte of me.
5:47But yf ye beleue not his wrytinges, how shal ye beleue my wordes?
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.