Textus Receptus Bibles
Coverdale Bible 1535
| 29:1 | Wo vnto the o Ariel Ariel, thou cite that Dauid wane. Take yet some yeares, and let some feastes yet passe ouer: |
| 29:2 | then shal Ariel be beseged, so that she shal be heuy and sorouful, and shal be vnto me euen as a lyon. |
| 29:3 | For I wil laye sege to the rounde aboute, and kepe ye in with towers, and graue vp dykes agaynst ye. |
| 29:4 | And thou shalt be brought lowe, and speake out of the earth, and thy wordes shal go humbly out of ye grounde. |
| 29:5 | Thy voyce shal come out of the earth, like the voyce of a witch, and thy talkinge shal groane out of the myre. For the multitude of thine enemies shalbe like mealdust. And the nombre of Tyrauntes shalbe as ye dust that the wynde taketh awaye sodenly. |
| 29:6 | Thou shalt be visited of the LORDE of hoostes with thondre, earth quake, and with a greate crack, with the whyrle wynde, tempest, and with the flame of a consumynge fyre. |
| 29:7 | But now the multitude of all the people, that went out agaynst Ariel: the whole hooste, the stronge holdes, and sege: is like a dreame which apeareth in the night. |
| 29:8 | It is like as when an hungrie man dreameth that he is eatynge, and when he awaketh, he hath nothinge: like as when a thurstie man dreameth that he is drinkinge, and when he awaketh, he is faynt, and his soule vnpacient. So is the multitude of all people, that mustre them selues agaynst the hill of Sion. |
| 29:9 | But ye shalbe at youre wittes ende, ye shalbe abasshed: ye shal stackre, and rele to and fro. Ye shalbe dronken, but not of wyne. Ye shal fall, but not thorow dronkenes: |
| 29:10 | For the LORDE shal geue you an hard slepinge sprete, and holde downe youre eyes: namely yor prophetes and heades which shulde se, them shal he couer. |
| 29:11 | And all visions shalbe vnto you, as the wordes that stonde in a sealed lettre, when one offreth it to a man that is lerned, and sayeth: rede vs this lettre. The he answereth: I ca not rede it, for it is shutt. |
| 29:12 | But yf it be geue to one yt is not lerned, or sayde vnto him: rede this lettre: Then sayeth he. I can not rede. |
| 29:13 | Therfore thus sayeth the LORDE: For so moch as this people draweth nye me wt their mourh, and prayseth me highly with their lippes (where as there herte neuertheles is farre fro me, and the feare which they owe vnto me, that turne they to mens lawes and doctrynes) |
| 29:14 | therfore wil I also shewe vnto this people, a maruelous terrible and greate thinge (Namely this:) I wil destroye the wisdome of their wise, and the vnderstodinge of their lerned men shal perish. |
| 29:15 | Wo be vnto them that seke so depe, to hyde their ymaginacion before the LORDE, which rehearce their coucels in ye darknes, and saye: who seith vs, or who knoweth vs? |
| 29:16 | Which ymaginacion of yours is euen as when the potters claye taketh advisemet, as though the worke might saye to ye worke master: make me not, or as when an erthen vessel saieth of the potter: he vnderstondeth not. |
| 29:17 | Se ye not that it is hard by, that Libanus shalbe turned in to Charmel, and that Charmel shalbe taken as a wodde? |
| 29:18 | Then shal deaf men vnderstonde the wordes of the boke, and the eyes of the blynde shal se without eny cloude or darknes. |
| 29:19 | The oppressed shal holde a mery feast in the LORDE, and the poore people shal reioyse in the holy one of Israel. |
| 29:20 | Then shal the furious people ceasse, and ye mockers shal be put awaye, and all they yt do wronge shalbe rooted out, |
| 29:21 | soch as laboure to drawe me vnto synne: and yt disceaue him, which reproueth them in the gate, & soch as turne good personnes to vanite. |
| 29:22 | And therfore the LORDE (euen the defender of Abraham) saieth thus vnto the house of Iacob: Now shal not Iacob be ashamed, nor his face cofounded, |
| 29:23 | when he seith amonge his children (whom my hondes haue made) soch as halowe my name amonge them: that they maye sancifie the holy one of Iacob, and feare the God of Israel: |
| 29:24 | and that they which afore tyme were of an erroneous sprete, haue now vnderstondinge, and yt soch as before coude not speake, are now lerned in my lawe. |
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.