Textus Receptus Bibles
Coverdale Bible 1535
| 17:1 | And Achitophel sayde vnto Absalom: I wil chose out twolue thousande me, and wyl get me vp, and persue Dauid by nighte, |
| 17:2 | and fall vpo him whan he is feble and weery: When I vexe him the, so that all the people which is by him, flieth, I wil smite the kynge onely, |
| 17:3 | and brynge all the people vnto the agayne. So whan euery man is brought vnto the as thou desyrest, then shal all the people be in peace. |
| 17:4 | Absalom thought that good, and so dyd all the Elders in Israel. |
| 17:5 | But Absalom sayde: I praye you call Chusai the Arachite also, and let vs heare what he sayeth therto. |
| 17:6 | And wha Chusai came in to Absalom, Absalom saide vnto him: Thus hath Achitophel spoken, Saye thou now, shal we do it or not? |
| 17:7 | Then sayde Chusai vnto Absalom: It is no good councell yt Achitophel hath geuen at this tyme. |
| 17:8 | And Chusai sayde morouer: Thou knowest thy father well and his men, that they are stronge and of a wrothfull stomack, euen as a Beer that is robbed of hir yonge ones in the felde, Thy father also is a man of warre, and wyl not be necliget with the people. |
| 17:9 | Beholde, he hath now peraduenture hyd hymselfe in some caue or in some place. Yf it came to passe then that it chaunced euell at the first, & there shulde come a rumor and saye: There is a slaughter done in the people that folowed Absalo: |
| 17:10 | the shulde euery man be discoraged, which els is valeaunt, & hath a hert like a lyo: for all Israel knoweth that thy father is stronge, and that all they which be with him, are mightie men. |
| 17:11 | But this is my coucell, that thou gather together all Israel from Dan vnto Berseba in nombre as the sonde of the See, and go thou thine owne person amonge them, |
| 17:12 | then wil we fall vpon him in what place we finde him, and wyll ouerwhelme him euen as the dew falleth vpon the earth, so that we shal not leaue one of him and of all his men. |
| 17:13 | But yf he resorte in to a cite, then shal all Israel cast roapes aboute the same cite, and drawe it in to the riuer, so that there shal not one stone of it be founde |
| 17:14 | Then sayde Absalom and euery man in Israel: The councell of Chusai the Arachite is better then Achitophels councell. But the LORDE broughte it so to passe, that ye good councell of Achitophel was hyndred, that the LORDE mighte brynge euell vpon Absalom. |
| 17:15 | And Chusai sayde vnto Sadoc & Abiathar the prestes: Thus and thus hath Achitophel counceled Absalom and the Elders in Israel: but so and so haue I counceled. |
| 17:16 | Sende now therfore in all the haist, and tell Dauid, and saye: Abyde not all nighte in the playne felde of the wyldernes, but get the ouer, that the kynge be not swalowed vp, and all the people that is with him. |
| 17:17 | As for Ionathas and Ahimaaz, they stode by the well of Rogel, and a damsell wente thither and tolde them. They wente on their waye, and tolde kynge Dauid, for they durst not be sene to come in to the cite. |
| 17:18 | But a lad sawe them, and tolde Absalom. Neuertheles they wente on their waye, and came to a mans house at Bahurim, which had a well in his courte, and they wete downe in to it. |
| 17:19 | And the woman toke and spred a couerynge ouer the welles mouth, & strowed firmentye corne theron, that it was not perceaued. |
| 17:20 | Now whan Absaloms seruauntes came to the woman in to the house, they sayde: where is Ahimaaz and Ionathas? The woma sayde vnto them: They are gone ouer the litle water. And wha they soughte and founde them not, they wente agayne to Ierusalem. |
| 17:21 | And whan they were gone, they clymmed vp out of the well, and wente their waye, and tolde Dauid ye kynge, and sayde vnto Dauid: Get you vp, and go soone ouer ye water, for thus and thus hath Achitophel geuen councell agaynst you. |
| 17:22 | Then Dauid gat him vp, and all the people that was with him, and passed ouer Iordane tyll it was cleare mornynge. And there was not one, but he wente ouer Iordane. |
| 17:23 | Whan Achitophel sawe that his coucell wente not forth, he sadled his asse, gat him vp, and wete home in to his cite and put his house to poynte, and hanged him selfe, and dyed, and was buried in his fathers graue. |
| 17:24 | And Dauid came to Mahanaim, and Absalom wente ouer Iordane, & all the men of Israel wt him. |
| 17:25 | And Absalom had set Amasa ouer the hoost in Ioabs steade. Amasa was the sonne of a man, whose name was Iethra a Iesraelite, which laye with Abigail the doughter of Nahas the sister of Zeru Ia Ioabs mother. |
| 17:26 | But Israel and Absalom pitched in Gilead. |
| 17:27 | Whan Dauid was come to Mahanaim, Nahas of Rabbath of the childre of Ammon, and Machir the sonne of Ammiel of Lodebar, and Barsillai a Gileadite of Roglim |
| 17:28 | broughte bedstuffe, tapestrie worke, basens, earthen vessell, whete, barly, meel, parched corne, beenes, otemeell, ryse, |
| 17:29 | hony, butter, shepe and fat oxen vnto Dauid, and to ye people that was with him, for to eate: for they thought, The people shall be hongrie, weerye and thirstye in the wyldernes. |
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.