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Coverdale Bible 1535



7:1After that wente Iesus aboute in Galile, for he wolde not go aboute in Iewry, because the Iewes sought to kyll him.
7:2But the Iewes feast of Tabernacles was at hande.
7:3Then sayde his brethren vnto him: Get the hece, and go into Iewry, that thy disciples also maye se thy workes, that thou doest.
7:4He that seketh to be openly knowne, doth nothinge in secrete. Yf thou do soch thinges, the shewe yi self before the worlde:
7:5For his awne brethren also beleued not in him.
7:6Then sayde Iesus vnto them: My tyme is not yet come, but youre tyme is allwaye ready.
7:7The worlde can not hate you, but me it hateth: because I testifye of it, that the workes of it are euell.
7:8Go ye vp vnto this feast, I wyll not go vp yet vnto this feast, for my tyme is not yet fulfylled.
7:9Whan he sayde this vnto them, he abode styll in Galile.
7:10But as soone as his brethren were gone vp, then wente he vp also vnto the feast, not openly, but as it were secretly.
7:11Then sought him ye Iewes at ye feast, and sayde: Where is he?
7:12And there was a greate murmur of him amonge the people. Some sayde: He is good. But other sayde: No, he doth but disceaue the people.
7:13Howbeit no man spake frely of him, for feare of the Iewes.
7:14But in the myddes of the feast wete Iesus vp in to the temple, and taught.
7:15And the Iewes marueyled and sayde: How can he ye scrypture, seynge he hath not lerned it?
7:16Iesus answered them, and sayde: My doctryne is not myne, but his that hath sent me.
7:17Yf eny man wyl do his will, he shal knowe, whether this doctryne be of God, or whether I speake of my self.
7:18He that speaketh of himself, seketh his awne prayse: but he that seketh the prayse of him that sent him, the same is true, & there is no vnrighteousnes in him.
7:19Hath not Moses geuen you the lawe? and none of you kepeth the lawe? Why go ye aboute to kyll me?
7:20The people answered, and sayde: Thou hast the deuell, who goeth aboute to kyll the?
7:21Iesus answered and sayde: One worke haue I done, and ye all maruayle.
7:22Moses gaue you the circumcision, (not because it commeth of Moses, but of ye fathers:) Yet do ye circumcyse a man vpon the Sabbath.
7:23Yf a man receaue circucision vpon the Sabbath, that the lawe of Moses shulde not be broken, dissdayne ye then at me, because I haue made a ma euery whyt whole on the Sabbath?
7:24Iudge not after the vtter appearauce, but iudge righteous iudgment.
7:25Then sayde some of them of Ierusalem: Is not this he, who they go aboute to kyll?
7:26And beholde, he speaketh boldely, and they saye nothinge to him. Do oure rulers knowe in dede, that he is very Christ?
7:27Howbeyt we knowe, whence this is. But wha Christ commeth, no man shal knowe whence he is.
7:28Then cryed Iesus in the temple as he taught, and sayde: Yee ye knowe me, and whence I am ye knowe, and of my self am I not come, but he yt sent me, is true, whom ye knowe not.
7:29But I knowe him, for I am of him, and he hath sent me.
7:30Then sought they to take him, but no mam layed handes vpon him, for his houre was not yet come.
7:31But many of the people beleued on him, and sayde: Whan Christ commeth, shall he do mo tokens, then this doth?
7:32And it came to the Pharises eares, that ye people murmured soch thinges of him. And the Pharises and hye prestes sent out seruauntes, to take him.
7:33Then sayde Iesus vnto them: I am yet a litle whyle with you and then go I vnto him that hath sent me.
7:34Ye shal seke me, & not fynde me: and where I am, thither can ye not come.
7:35Then sayde the Iewes amonge them selues: Whyther wil he go, that we shal not fynde him? Wyl he go amoge the Grekes that are scatred abrode, and teach the Grekes?
7:36What maner of sayenge is this, that he sayeth: ye shal seke me, and not fynde me: and where I am, thither can not ye come?
7:37But in the last daye which was ye most solempne daye of the feast, Iesus stode vp, cried, and sayde: Who so thyrsteth, let him come vnto me, and drynke.
7:38He that beleueth on me, as the scripture sayeth, out of his body shal flowe ryuers of the water of life.
7:39(But this spake he of the sprete, which they that beleue on him, shulde receaue. For the holy goost was not yet there, because Iesus was not yet glorifyed.)
7:40Many of the people now whan they herde this sayenge, sayde: This is a very prophet.
7:41Other sayde: He is Christ. But some sayde: Shal Christ come out of Galile?
7:42Sayeth not the scripture, that Christ shal come of the sede of Dauid, and out of the towne of Bethleem, where Dauid was?
7:43Thus was there discencion amonge the people for his sake.
7:44Some of them wolde haue taken him, but no man layed handes on him.
7:45The seruauntes came to the hye prestes and pharises, and they sayde vnto them: Why haue ye not brought him?
7:46The seruauntes answered: Neuer ma spake as this man doth.
7:47Then answered them the pharises: Are ye also disceaued?
7:48Doth eny of the rulers or pharises beleue on him?
7:49But the comon people which knowe not the lawe, are cursed.
7:50Nicodemus sayde vnto them, he that came to him by night, which was one of them:
7:51Doth oure lawe iudge eny man, before it heare him, and knowe what he hath done?
7:52They answered and sayde vnto him? Art thou a Galilean also? Searche and loke, out of Galile aryseth no prophet.
7:53And so euery man wente home.
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.