Please Support the Bible Translation Work of the Updated American Standard Version (UASV)

$5.00

by Frederic G. Kenyon

“William Tyndale’s English Bible was actually the first English Bible in print.” (Andrews) However, Tyndale never had the satisfaction of completing his gift of an English Bible to his country, 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 abroad in 1529 and is said to have assisted him in the translation of the Pentateuch. His own work was done under the patronage of Cromwell, who was anxious for the publication of an English Bible, and it was no doubt forwarded by the action of Convocation, which, under Cranmer’s leading, had petitioned in 1534 for the undertaking of such a work. It was probably printed by Froschover at Zurich, but this has never been absolutely demonstrated. It 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 Kinng’s most gracious license.” In thus licensing Coverdale’s translation, 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 that 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 epoch-making, namely, in the arrangement of the books of the Old Testament. In the Vulgate, as is well known, the books which are now classed as Apocrypha are intermingled with the other books of the Old Testament. This was also the case with the Septuagint, and in general, it may be said that the Christian church had adopted this view of the canon. It is true that many of the greatest Christian Fathers had protested against it and had preferred the Hebrew canon, which rejects these books. The canon of Athanasius places the Apocrypha in a class apart; the Syrian Bible omitted them; Eusebius and Gregory Nazianzen appear to have held similar views, and Jerome refused to translate them for his Latin Bible. Nevertheless the church at large, both East and West, retained them in their Bibles, and the provincial Council of Carthage (A.D. 397), under the influence of Augustine, expressly included them in the canon. In spite of Jerome, the Vulgate, as it circulated in Western Europe, regularly included the disputed books; and Wyclif’s Bible, being a translation from the Vulgate, naturally has them too.

The Wycliffe English Bible

On the other hand, Luther, though recognizing these books as profitable and good for reading, placed them in a class apart, as “Apocrypha,” and in the same way, he segregated Hebrews, James, Jude, and the Apocalypse at the end of the New Testament, as of less value and authority than the rest. This arrangement appears in the table of contents of Tyndale’s New Testament in 1525 and was adopted by Coverdale, Matthew, and Taverner. 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. On the other hand, the Roman Church, at the Council of Trent (1546), adopted by a majority the opinion that all the books of the larger canon should be received as of equal authority, and for the first time made this a dogma of the Church, enforced by an anathema. In 1538, Coverdale published a New Testament with Latin (Vulgate) and English in parallel columns, revising his English to bring it into conformity with the Latin; but this (which went through three editions with various changes) may be passed over, as it had no influence on the general history of the English Bible.

by Bruce M. Metzger,

Coverdale and the First Complete Printed Bible in English (1535)

The publication of the first complete printed English Bible was the work of Miles Coverdale (1488-1568), a native of York. After becoming a priest, he developed a consuming passion for learning, especially in the field of biblical studies. He apparently found it discreet to spend some years outside of England because of his Protestant convictions. Here he became acquainted with Tyndale and his work and may have been encouraged to attempt a complete edition of the Scriptures in English. The edition that he published in 1535, printed perhaps at Cologne or Marburg, was not authorized in any way, but Coverdale dedicated it to the king and queen in polite and flattering phraseology, and it met with no serious opposition. position. This toleration is particularly noteworthy because Tyndale’s translation was the basis of the rendering of Coverdale’s New Testament and Pentateuch.

The Vulgate, rather than the Hebrew order of books were used in the Old Testament, and for the first time, the books of the Apocrypha were separated from the other Old Testament books and printed by themselves as an appendix to the Old Testament-a precedent followed by English Protestant Bibles ever since (insofar as they include the Apocrypha at all). In the New Testament, the two epistles of Peter and the three of John come before the Epistle to the Hebrews, which is followed by James, Jude, and Revelation. This order of books is the same as in Luther’s and Tyndale’s versions.

In general, the Tyndale portions of the edition are superior in quality, but Coverdale occasionally improved the phrasing by reason son of a special aptitude for euphonious English and for a fluent, though frequently diffuse, form of expression. While the work is uneven in this respect, some permanent contribution was made to the language of the English Bible. Phraseology that appeared first with Coverdale includes “Thou enoyntest my heade with oyle”; “the valley of the shadowe of death”; “but the way of the ungodly shall perish.” Coverdale’s version of the Psalter was taken over in the Great Bible of 1539, which was reproduced in the Bishops’ Bible of 1568 and remained a part of the Anglican Book of Common Prayer until a revision of the latter in the twentieth century.[1]

by Edward D. Andrews

The Coverdale Bible, published in 1535, marked an essential milestone in the history of Bible translation, primarily because it was the first complete English translation of the Bible to be printed. As such, this translation stands as a significant pillar in the Christian faith, and its comprehensive nature paves the way for the reader to access the full counsel of God’s inspired and inerrant word.

Martin Luther’s Translation of the Bible

Miles Coverdale, the man behind this prodigious work, was not a Hebrew or Greek scholar but a religious reformer with strong ties to the Lutheran movement in Germany. Nevertheless, his lack of original language expertise didn’t prevent him from assembling an English Bible; instead, he relied on Latin and German texts along with previous English translations, namely Tyndale’s. For example, the New Testament and the Pentateuch were primarily Tyndale’s work, revised by Coverdale himself.

Coverdale’s work in the Psalms remains particularly enduring. His translation was incorporated into the Book of Common Prayer and was used in English liturgy for centuries. Let’s look at one of his translations of the Psalms: “The heavens declare the glory of God, and the firmament showeth his handiwork” (Psalm 19:1). This text, through Coverdale’s prose, allows the English reader to meditate on God’s creative majesty.

The Coverdale Bible was notable for its use of the divine name. In the original Hebrew manuscripts of the Old Testament, God’s personal name, Jehovah, appears over 6,000 times. Coverdale sadly followed the practice of substituting this name with “the Lord,” whereas his colleague William Tyndale used Jehovah. As a result, passages like Genesis 15:2, which reads in the ASV, “And Abram said, O Lord Jehovah, what wilt thou give me, seeing I go childless…”, are translated in the Coverdale Bible as, “Then Abram said, ‘O Lord God, what can you give me, since I remain childless…”.

It’s important to understand that while Coverdale’s work is historically significant, it is not without its flaws. Coverdale’s lack of Hebrew and Greek knowledge led to certain inaccuracies. He relied heavily on German and Latin translations, which might have already interpreted the original text. This goes against the grain of literal translation philosophy, which aims to replicate the original words and structure of the text as closely as possible in the target language. The literal approach ensures that the text remains true to the original languages, thereby preserving its intended meanings and nuances.

The Reading Culture of Early Christianity

The year of the Coverdale Bible’s publication, 1535 CE, was a volatile period in English history, with religious tensions running high. This translation, while not authorized by the Church, was allowed to be distributed under Henry VIII’s reign due to the King’s break from Rome. This fact reminds us that God’s Word can endure and flourish, even in times of adversity and opposition.

The legacy of the Coverdale Bible lies in its impact on subsequent translations. Though not a scholarly work, it laid the groundwork for future translators. The translators of the King James Version, for instance, consulted Coverdale’s work. Thus, it’s accurate to say that every English Bible we have today is, in some way, a descendant of the Coverdale Bible.

While many aspects of the Coverdale Bible are well-discussed by historians, several details often go overlooked, which can provide valuable insights to our readers.

Prologue and Commentaries: Although Miles Coverdale is primarily known for his translation work, he also wrote a prologue and several commentaries for his Bible. These texts give insight into his theological leanings and are considered by some scholars to be early examples of English Reformation literature. They can be seen as an attempt by Coverdale to guide readers’ understanding of the scripture according to his theological perspective. This shows how translations can sometimes be influenced by the translator’s interpretations and beliefs.
Design and Aesthetic: The Coverdale Bible was printed in Antwerp by a renowned printer, Christopher Froschover. The Bible was not just a text; it was a work of art. Coverdale aimed to create a Bible that was not only accurate but also aesthetically pleasing. For the first time in English Bible history, it had a title page featuring an architectural woodcut border, which was designed by the artist Hans Holbein the Younger. This reflects the degree to which the material and visual presentation of the Bible was considered crucial in this period, influencing how readers interacted with the text.
Influence of the Luther Bible: While Coverdale’s use of Tyndale’s work is widely acknowledged, the extent of the influence of the Luther Bible on his translation is often underestimated. Coverdale spent time in Germany, and his work shows significant Lutheran influence. The Luther Bible was a landmark in using the vernacular language effectively to communicate complex theological ideas, and this had a significant impact on Coverdale’s translation. By studying these influences, we can see how ideas about translation evolved and were exchanged across language and national boundaries.
Coverdale’s Self-Taught Linguistics: Although Coverdale was not formally trained in Hebrew or Greek, he was in many ways a self-taught linguist. He reportedly learned enough Hebrew to make use of the rabbinical commentaries on the Old Testament. His knowledge of German, Latin, and Dutch also aided him in his work. This aspect of Coverdale’s background reflects the kind of linguistic resourcefulness that was often required in the early days of Bible translation.

Remember, while the Coverdale Bible is historically significant, it is essential to approach it with an understanding of its context and the limitations inherent in its production. Nevertheless, it is a testament to the enduring desire to bring God’s Word to people in their own language, a mission that remains as vital today as it was in 1535.

In conclusion, while the Coverdale Bible may not align entirely with the literal translation philosophy and the Historical-Grammatical Method of interpretation, it is an important part of biblical history. It represents an essential step in making the entire Scriptures accessible to English-speaking Christians. While certain theological implications, such as the usage of the divine name, may not be in complete agreement with some perspectives, the Coverdale Bible undeniably played a pivotal role in shaping the future of Bible translation, demonstrating the power of God’s Word to reach people in their own language. It was an effort carried out in the spirit of Paul’s words in 2 Timothy 3:16-17, ESV, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.”

[1] Bruce Metzger. The Bible in Translation, Ancient and English Versions (p. 60-61).