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Coverdale Bible 1535



5:1We knowe surely, yt yf oure earthy house of this dwellynge were destroyed, we haue a buyldynge ordeyned of God, an house not made with handes, but euerlastynge in heauen.
5:2And in the same sighe we also after oure masion, which is from heauen:
5:3and longe to be clothed therwith, so yet, yf that we be founde clothed, and not naked.
5:4For as longe as we are in this tabernacle, we sighe and are greued, for we had rather not be vnclothed, but to be clothed vpon, that mortalite might be swalowed vp of life.
5:5But he that hath ordeyned vs for this, is God, which hath geuen vs the earnest of the sprete.
5:6Therfore are we allwaye of good cheare, and knowe, that as longe as we dwell here in the body, we are not at home with the LORDE:
5:7for we walke in faith, and se him not.
5:8Neuertheles we are of good comforte, and had leuer to be absent from the body, & to be at home with the LORDE.
5:9Wherfore, whether we be at home or fro home, we endeuoure oure selues to please him.
5:10For we must all appeare before the iudgment seate of Christ, yt euery one maye receaue in his body, acordinge to yt he hath done, whether it be good or bad.
5:11Seynge then that we knowe, how that the LORDE is to be feared, we fare fayre with men, but we are knowne well ynough vnto God: I trust also, that we are knowne in youre consciences.
5:12We prayse not oure selues agayne vnto you, but geue you an occasion to reioyse of vs, yt ye maye haue to reioyse agaynst them, which reioyse after the outwarde appearaunce, and not after the hert.
5:13For yf we do to moch, we do it vnto God: yf we kepe measure,we do it for youre sakes.
5:14For the loue of Christ constrayneth vs, in as moch as we thus iudge, that yf one be deed for all, then are all deed.
5:15And therfore dyed he for all, that they which lyue, shulde not hence forth lyue vnto them selues, but vnto him, which dyed for them and rose agayne.
5:16Therfore hence forth knowe we noman after ye flesh: and though we haue knowne Christ also after the flesh, yet knowe we him now so nomore.
5:17Therfore yf eny man be in Christ, he is a new creature. Olde thinges are past awaye, beholde, all are become new.
5:18Neuertheles all thinges are off God, which hath reconcyled vs vnto himselfe by Iesus Christ, and hath geuen vs the office to preach the attonement.
5:19For God was in Christ, and reconcyled the worlde vnto himselfe, and counted not ther synnes vnto them, and amonge vs hath he set vp the worde of ye attonemet.
5:20Now the are we messaungers in the rowme of Christ, euen as though God exhorted by vs. We beseke you now therfore in Christes steade, that ye be at one with God:
5:21for he hath made him which knewe no synne, to be synne for vs, yt we by his meanes shulde be that righteousnes, which before God is alowed.
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.