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Coverdale Bible 1535



3:1Morover my brethren, reioyce in the LORDE. Where as I wryte euer one thinge vnto you, it greueth me not, and maketh you the surer.
3:2Bewarre off dogges, bewarre of euell workers, bewarre off discension:
3:3for we are the circumcision, euen we that serue God in the sprete, and reioyce in Christ Iesu, and haue no confidence in the flesh,
3:4though I haue wherof I mighte reioyce in ye flesh. Yf eny other ma thynke that he hath wherof he mighte reioyce in the flesh, moch more I,
3:5which was circucysed on the eight daye, one of the people of Israel, of the trybe off Ben Iamin, an hebrue of the Hebrues: as concernynge the lawe a Pharise:
3:6as concernynge feruentnes I persecuted the cogregacion: and as touchinge the righteousnes which is in the lawe, I was vnrebukable.
3:7But the thinges that were vauntage vnto me, haue I counted losse for Christes sake.
3:8Yee I thynke all thinges but losse, for that excellent knowleges sake of Christ Iesu my LORDE: for whom I haue counted all thinge losse, and do iudge them but donge, that I mighte wynne Christ,
3:9& be founde in him, not hauynge myne awne righteousnes which commeth of the lawe, but by the faith of Christ (namely) the righteousnes which commeth of God in faith,
3:10to knowe him and the vertue of his resurreccion, and the fellishippe of his passion, that I maye be conformable vnto his death,
3:11yff by eny meanes I mighte attayne to the resurreccion from the deed.
3:12Not that I haue attayned vnto it all ready, or that I am allready perfecte: but I folowe, yf I maye comprehende that, wherin I am comprehended off Christ Iesu.
3:13Brethren, I counte not my selfe yet that I haue gotten it: but one thinge I saye: I forget that which is behynde, and stretch my selfe vnto that which is before,
3:14& preace vnto ye marck apoynted, to optayne the rewarde of the hye callynge of God in Christ Iesu.
3:15Let vs therfore (as many as be parfecte) be thus wyse mynded: and yf ye be otherwyse mynded, I praye God open euen this vnto you.
3:16Neuertheles in that wher vnto we are come, let vs procede by one rule, that we maye be of one accorde.
3:17Brethren, be ye ye folowers of me, and loke on the which walke eue so as ye haue vs for an ensample.
3:18For many walke (off whom I haue tolde you often, but now I tell you wepynge) eue enemies of the crosse of Christ,
3:19whose ende is damnacion, whose God is the bely, & whose glory shalbe to their shame, which are earthly mynded.
3:20But oure conuersacion is in heauen, from whence we loke for the Sauioure Iesu Christ ye LORDE,
3:21which shal chauge or vyle body, yt it maye be like fashioned vnto his glorious body, acordinge to ye workynge wherby he is able to subdue all thinges vnto himselfe.
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.