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Coverdale Bible 1535



22:1And he shewed me a pure ryuer of water of life clere as cristall: proceadinge out of the seate of God and of ye lambe
22:2in the myddes of the strete of it, and of ether syde of the ryuer was there wod of life: which bare twolue maner of frutes: and gaue frute euery moneth: and the leaues of the wodd serued to heale the people withall.
22:3And there shalbe no more cursse, but the seate of God and ye labe shalbe in it: and his seruauntes shal serue him:
22:4And shal se his face, and his name shalbe in their for heades.
22:5And there shalbe no night there, and they nede no candle, nether light of the Sonne: for the LORDE God geueth the light, and they shal reygne for euermore.
22:6And he sayde vnto me: these sayenges are faithfull, and true. And the LORDE God of the holy prophetes sent his angell to shewe vnto his seruantes, the thinges which muste shortly be fulfylled.
22:7Beholde, I come shortly. Happy is he yt kepeth ye sayege of ye prophesy of this boke.
22:8I am Ihon, which sawe these thinges and herde them. And whe I had herde and sene the, I fell downe to worshippe before the fete of the angell which shewed me these thinges.
22:9And he saide vnto me: se thou do it not, for I am thy felowe seruaunt and the felowe seruaut of thy brethren the prophetes, and of them, which kepe the sayenges of this boke. Worshippe God.
22:10And he sayde vnto me: seale not the sayenges of the prophesy of this boke. For the tyme is at hode.
22:11He that doeth euell, let him do euell styll: and he which is filthy, let him be filthy styll: and he that is righteous, let him be more righteous: and he that is holy, let him be more holy.
22:12And beholde, I come shortly, and my rewarde with me, to geue euery ma acordinge as his dedes shalbe.
22:13I am Alpha and Omega, ye beginnynge and the ende: the first & the last.
22:14Blessed are they that do his commaundementes, that their power maye be in the tree of life, and maye entre in thorow the gates in to the cite.
22:15For without are dogges and inchaunters and whormongers, and mortherers, and ydolaters, and whosoeuer loueth or maketh lesinges.
22:16I Iesus haue sent myne angell, to testifie vnto you these thinges in the cogregacions. I am the rote and the generacion of Dauid, and the bright mornynge starre.
22:17And the sprete and the bryde saye: Come. And let him that heareth, saye also: Come. And let him that is a thyrst, come. And let whosoeuer wyll, take of the water of life fre.
22:18I testifye vnto euery man that heareth the wordes of prophesy of this boke yf eny man shal adde vnto these thinges, God shal adde vnto him the plages that are wrytten in this boke.
22:19And yf eny man shal mynishe of the wordes of the boke of this prophesy, God shal take awaye his parte out of the boke of life, and out of the holy citie, and fro tho thinges which are wrytten in this boke.
22:20He which testifyeth these thinges, sayth: Yee I come quyckly, Amen. Euen so: come LORDE Iesu.
22:21The grace of oure LORDE Iesu Christ be with you all. Amen.
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.