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Coverdale Bible 1535



7:1Knowe ye not brethren (for I speake vnto them that knowe the lawe) how that ye lawe hath power vpon a man as longe as he lyueth?
7:2For the woman yt is in subieccion to the man, is bounde vnto the lawe whyle the man lyueth: but yf the man dye, then is she lowsed from the lawe that concerneth the man.
7:3Yf she be now with another man, whyle the man lyueth, she shal be called a wedlocke breaker. But yf the man be deed, then is she fre from the lawe, so that she is no wedlocke breaker, yf she be with another man.
7:4Euen so my brethren, ye also are deed vnto the lawe by the body of Christ, that ye shulde be with another (namely wt him which is raysed vp from the deed) that we shulde brynge forth frute vnto God.
7:5For whan we were in the flesh, the synfull lustes (which were stered vp by the lawe) were mightie in oure membres to brynge forth frute vnto death.
7:6But now are we lowsed from the lawe, and deed vnto it, that helde vs captyue, so that we shulde serue in a new conuersacion of the sprete, and not in the olde conuersacion of the letter.
7:7What shal we saye then? Is the lawe synne? God forbyd: Neuertheles I knewe not synne, but by ye lawe. For I had knowne nothinge of lust, yf the lawe had not sayde: Thou shalt not lust.
7:8But then toke synne occasion at the commaundement, and stered vp in me all maner of lust. For without the lawe synne was deed.
7:9As for me, I lyued some tyme without lawe. Howbeit whan the commaundement came, synne reuyued, but I was deed.
7:10And the very same commaundement that was geuen me vnto life, was founde to be vnto me on occasion of death.
7:11For synne toke occasion at the comaundement, and disceaued me, and slewe me by the same commaundement.
7:12The lawe in dede is holy, and the commaundement holy, iust and good.
7:13Is that then which is good, become death vnto me? God forbyd. But synne, that it mighte appeare how yt it is synne, hath wroughte me death thorow good: that synne mighte be out of measure synfull by the commaundement.
7:14For we knowe, that the lawe is spirituall, but I am carnall, solde vnder synne:
7:15because I knowe not what I do. For I do not yt I will, but what I hate, yt do I.
7:16Yf I do now that which I wil not, the graunte I, that the lawe is good.
7:17So then it is not I that do it, but synne that dwelleth in me:
7:18for I knowe that in me (yt is, in my flesh) there dwelleth no good thinge.To wyll is present wt me, but to perfourme yt which is good,
7:19I fynde not. For ye good that I wyll, do I not: but the euell which I wil not, that do I.
7:20Yf I do now that I wil not, then is it not I that do it, but synne that dwelleth in me.
7:21Thus fynde I now by the lawe, yt whan I wyl do good, euell is present with me.
7:22For I delite in the lawe of God after the inwarde man:
7:23but I se another lawe in my membres, which stryueth agaynst ye lawe of my mynde, and taketh me presoner in ye lawe of synne, which is in my membres.
7:24O wretched man that I am, who shal delyuer me from the body of this death?
7:25I thanke God thorow Iesus Christ oure LORDE. So then wt the mynde I serue ye lawe of God, but with the flesh the lawe of synne.
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.