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Coverdale Bible 1535



11:1Wolde God ye coulde suffre me a litle in my foloshnes, yet do ye forbeare me.
11:2For I am gelous ouer you wt godly gelousy. For I haue maried you vnto one ma, to brynge a chaste virgin vnto Christ.
11:3But I feare, lest as ye serpet begyled Eue wt his sutteltie, eue so yor wyttes shulde be corrupte from the synglenesse that is in Christ.
11:4For yf he that commeth vnto you, preach another Iesus, whom we haue not preached, or yf ye receaue another sprete, yt ye haue not receaued, or another Gospell which ye haue not accepted, ye might right well haue bene cotent.
11:5For I suppose that I am no lesse the the hye Apostles are.
11:6And though I be rude in speakynge, yet am I not rude in knowlege. Howbeit amoge you I am knowne to the vttemost.
11:7Or dyd I synne therin because I submytted my selfe, that ye mighte be exalted?For I preached vnto you the Gospell of God frely,
11:8and robbed other cogregacions, and toke wages of the, to preach vnto you.
11:9And whan I was present with you, and had nede, I was greuous to no man: for yt which was lackynge vnto me, the brethren which came fro Macedonia, suppleed. And in all thinges I kepte myselfe so, yt I shulde not be greuous to you, & so wyl I kepe my self
11:10As surely as the trueth of Christ is in me, this reioysinge shal not be taken fro me in the regions of Achaia.
11:11Wherfore? because I shulde not loue you? God knoweth.
11:12Neuertheles what I do and wyl do, that do I to cut awaye occasion, from the which seke occasion, that they mighte boast the selues to be like vnto vs.
11:13For soch false Apostles & disceatfull workers fashion them selues like vnto the Apostles of Christ.
11:14And that is no maruell: for Sathan himfelfe is chaunged in to ye fashion of an angell of light.
11:15Therfore is it no greate thinge, though his mymisters fashion them selues as though they were the preachers of righteousnes, whose ende shalbe acordinge to their dedes.
11:16I saye agayne, lest eny man thynke that I am folish: or els take me euen now as a fole, yt I maye boast my selfe a litle also.
11:17That I speake now, that speake I not after the LORDE, but as it were in folishnes, whyle we are now come to boastinge:
11:18Seynge that many boaste them selues after ye flesh, I wil boast my selfe also.
11:19For ye suffre foles gladly, in so moch as ye youre selues are wyse.
11:20For ye suffre euen yf a man brynge you in to bondage, yf a man put you to dishonesty, yf a man take ought fro you, yf a man exalte himselfe ouer you, yf a man smyte you on the face.
11:21I speake concernynge rebuke, as though we were weake.Wherin so euer now eny man darre be bolde (I speake folishly) therin darre I be bolde also.
11:22They are Hebrues, so am I. They are Israelites, euen so am I. They are the sede of Abraham, so am I.
11:23They are the mynisters of Christ (I speake as a fole) I am more: in laboures more abudaunt, in strypes aboue measure, in presonmentes more plenteously, in death oft.
11:24Of the Iewes receaued I fyue tymes fortye strypes, one lesse.
11:25Thryse was I beaten with roddes. I was once stoned, I suffred thryse shypwracke: nighte and daye haue I bene in the depe of the see:
11:26I haue oft iourneyed: I haue bene oft in parels of waters, in parels amonge murthurers, in parels amonge the Iewes, in parels amonge the Heythen, in parels in cities, in parels in the wylderners, in parels vpon the See, in parels amonge false brethre,
11:27in laboure & trauayle, in moch watchinges, in honger and thyrst, in moch fastinges in colde and nakednesse:
11:28Besyde those thynges which are outwarde, namely my daylie combraunce, my daylie care for all cogregacions.
11:29Who is weake, and I be not weake? Who is offended, & I burne not?
11:30Yf I must nedes make my boast, I wil boast my selfe of myne infirmyte.
11:31God ye father of oure LORDE Iesus Christ, which is blessed for euer, knoweth that I lye not.
11:32At Damascon the gouernoure of ye people vnder kynge Aretas, kepte ye cite of the Damascenes, & wolde haue taken me.
11:33and at a wyndowe was I let downe in a basket thorow the wall, & so escaped his handes.
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.