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Coverdale Bible 1535



17:1As they made their iourney thorow Amphipolis and Apollonia, they came to Thessalonica, where was a synagoge of the Iewes.
17:2And Paul (as his maner was) wete in vnto them, and vpon thre Sabbathes he spake vnto them of the scripture, opened it vnto the,
17:3and alleged, that Christ must nedes haue suffred, & ryse agayne from the deed: and this Iesus, whom I preach vnto you (sayde he) is ye same Christ.
17:4And some of the beleued, and were ioyned vnto Paul and Sylas, a greate multitude also of the deuoute Grekes, and of the chefe wemen not a fewe.
17:5But the styffnecked Iewes had indignacion, and toke vnto them certayne euell men which were vagabundes, and gathered a company, and set the cite in a rore, and preassed vnto the house of Iason, and soughte to brynge them out vnto the comon people.
17:6But whan they founde them not, they drue Iason, and certayne brethren vnto the rulers of the cite, and cryed: These that trouble all the worlde, are come hither also,
17:7whom Iason hath receaued preuely. And these all do contrary to the decrees of the Emperoure, sayenge, that there is another kynge, one Iesus.
17:8They troubled the people, and the rulers of the cite, that herde this.
17:9And whan they had receaued a sufficient answere of Iason and of the other, they let them go.
17:10But the brethren immediatly sent awaye Paul and Sylas by night vnto Berea. Whan they came there, they wete in to the synagoge of the Iewes
17:11(for they were the Eldest amonge the at Thessalonica) which receaued the worde maruelous wyllingly, and searched the scriptures daylie, whether it were euen so.
17:12Then beleued many of them, and worshipfull wemen off the Grekes, and men not a fewe.
17:13But whan the Iewes off Thessalonica had knowlege, that the worde off God was preached off Paul at Berea, they came, and moued the people there also.
17:14Howbeit the brethren sent Paul awaye then immediatly, to go vnto the see. As for Sylas and Timotheus, they abode there styll.
17:15They that conueyed Paul, brought him vnto Athens. And whan they had receaued a commaundement vnto Sylas and Timotheus, that they shulde come vnto him in all the haist, they wente their waye.
17:16But whyle Paul wayted for them at Athens, his sprete was moued in him, whan he sawe the cite geue so to the worshippinge of ymages.
17:17And he spake vnto the Iewes and deuoute personnes in the synagoge, & in ye market daylie vnto the that came to him.
17:18But certayne Philosophers of ye Epicurees and Stoikes disputed with him. And some sayde: What will this babler saye? But some sayde: He semeth to be a tidinges brynger of new goddes (That was, because he had preached vnto the the Gospell of Iesus, & of
17:19And they toke him, and broughte him before the councell house, and sayde: Maye we not knowe, what new doctryne this is that thou teachest?
17:20For thou bryngest strauge tidinges to oure eares? We wolde knowe therfore, what this meaneth.
17:21As for all they of Athens, and straungers & gestes, they gaue theselues to nothinge els, but either to tell, or to heare some newes.
17:22Paul stode on the myddes of the comon place, and sayde: Ye me of Athens, I se that in all thinges ye are to supersticious.
17:23I haue gone thorow, & sene youre gods seruyce, and founde an altare, where vpo was wrytten: To the vnknowne God. Now shewe I vnto you ye same, whom ye worshippe ignorauntly.
17:24God which made ye worlde, and all that therin is, for so moch as he is LORDE of heauen and earth, dwelleth not in temples made of handes,
17:25nether is he worshipped with mens handes, as though he had nede of eny man, seynge he himself geueth life and breth vnto all men euery where:
17:26and hath made of one bloude all the generacion of men to dwell vpo all the face of ye earth: and hath assygned borders appoynted before, how longe and farre they shulde dwell,
17:27that they shulde seke the LORDE, yf they mighte fele and fynde him. And truly he is not farre from euery one of vs.
17:28For in him we lyue, moue, and haue oure beynge, as certayne of youre awne Poetes also haue sayde: We are his generacion.
17:29For as moch then as we are the generacion of God, we oughte not to thinke that the Godheade is like vnto golde or syluer, or ymagery worke of the crafte or ymaginacion of man.
17:30And truly God hath ouersene the tyme of ignoraunce: But now he commaundeth all men euery where to repente,
17:31because he hath appoynted a daye, in the which he wyl iudge the copasse of the worlde, with righteousnesse, by that one man in who he hath appoynted it: and offred faith vnto all men, after that he had raysed him vp from the deed.
17:32Whan they herde of the resurreccion of the deed, some mocked. But some sayde: We wyl heare the agayne of this matter.
17:33So Paul departed from amonge them.
17:34Howbeit certayne men claue vnto him, and beleued: amonge whom was Dionisius, one of the councell: and a woman named Damaris, and other with them.
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.