Textus Receptus Bibles
Coverdale Bible 1535
|And the LORDE spake all these wordes, and sayde:
|I am the LORDE thy God, which haue brought the out of the londe of Egipte from ye house of bondage.
|Thou shalt haue none other Goddes in my sight.
|Thou shalt make the no grauen ymage ner eny symilitude, nether of it that is aboue in heauen, ner of it that is beneth vpon earth, ner of it that is in the water vnder the earth.
|Worshipe them not, and serue them not: for I the LORDE thy God am a gelouse God, vysitinge ye synne of the fathers vpon the children, vnto ye thirde and fourth generacion, of them that hate me:
|And do mercye vpo many thousandes, that loue me, and kepe my commaundementes.
|Thou shalt not take the name of ye LORDE thy God in vayne. For the LORDE shal not holde him vngiltie, that taketh his name in vayne.
|Remembre the Sabbath daie, that thou sanctifie it.
|Sixe dayes shalt thou laboure and do all thy worke:
|But vpon the seuenth daye is the Sabbath of the LORDE thy God: thou shalt do no maner worke in it, nether thou, ner thy sonne, ner thy doughter, ner thy seruaunt, ner thy mayde, ner thy catell, ner thy straunger that is within thy gates.
|For in sixe dayes the LORDE made heauen and earth, and the see, and all that therin is, and rested vpon the seuenth daye: therfore the LORDE blessed the seuenth daye, & halowed it.
|Honoure thy father and thy mother, that thou mayest lyue longe in the londe, which the LORDE thy God shal geue the.
|Thou shalt not kyll.
|Thou shalt not breake wedlocke.
|Thou shalt not steale.
|Thou shalt beare no false wytnesse agaynst thy neghboure.
|Thou shalt not lust after yi neghbours house. Thou shalt not lust after thy neghbours wife, ner his seruaut, ner his mayde, ner his oxe, ner his Asse, ner all that thy neghboure hath
|And all the people sawe the thonder and the lightenynge, and the noyse of the trompet, and how that the mountayne smoked, and were afrayed, and stackerd, & stode afarre of,
|and sayde vnto Moses: Talke thou with vs, we wil heare: and let not God talke with vs, we might els dye.
|And Moses sayde vnto the people: Be not afrayed, for God is come to proue you, and that his feare maye be before youre eyes, yt ye synne not.
|And the people stode afarre of. But Moses gat him in to the darcke cloude, where in God was.
|And the LORDE spake vnto him: Thus shalt thou saye vnto the children of Israel: Ye haue sene, that I haue talked wt you from heauen:
|therfore shal ye make nothinge with me: goddes of syluer and golde shal ye not make you.
|Make me an altare of earth, wher vpon thou mayest offer yi burntofferynges, & peaceofferynges, thy shepe and thine oxen. For loke in what place so euer I make ye remembraunce of my name, there wil I come vnto the, and blesse the.
|And yf thou wilt make me an altare of stone, thou shalt not make it of hewen stone: For yf thou lift vp thy tole vpon it, thou shalt vnhalowe it.
|Morouer thou shalt not go vp vpon steppes vnto myne altare, that thy shame be not discouered before it.
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.