Textus Receptus Bibles
Coverdale Bible 1535
| 17:1 | Youre synne (o ye off the trybe of Iuda) is writte in the table of yor hertes, & graue so vpon the edges of yor aulters wt a penne of yron & with an Adamat clawe: |
| 17:2 | yt youre children also maye thynke vpon youre aulters, woddes, thicke trees, hie hilles, mountaynes & feldes. |
| 17:3 | Wherfore, I will make all youre substaunce & treasure be spoyled, for the greate synne that ye haue done vpon youre hie places, thorow out all ye coostes off youre lode. |
| 17:4 | Ye shal be cast out also from the heretage, that I gaue you. And I wil subdue you vnder the heuy bodage of youre enemies, in a londe that ye knowe not. For ye haue ministred fyre to my indignacion, which shal burne euermore. |
| 17:5 | Thus saieth the LORDE: Cursed be the man that putteth his trust in man, ad that taketh flesh for his arme: and he, whose herte departeth from ye LORDE. |
| 17:6 | He shall be like the heeth, that groweth in the wildernes. As for the good thinge that is for to come, he shall not se it: but dwell in a drie place off the wildernes, in a salt and vnoccupied londe. |
| 17:7 | O Blissed is the man, that putteth his trust in the LORDE, and whose hope the LORDE is himself. |
| 17:8 | For he shalbe as a tre, that is planted by the water syde: which spredeth out the rote vnto moystnesse, whom the heate can not harme, when it commeth, but his leaues are grene. And though there growe but litle frute because off drouth, yet is he not carefull, but he neuer leaueth of to bringe forth frute. |
| 17:9 | Amonge all thinges lyuynge, man hath the most disceatfull and vnsercheable hert. Who shall then knowe it? |
| 17:10 | Euen I the LORDE ripe out the grounde off the hert, ad search the reynes and rewarde euery ma acordinge to his wayes, and acordinge to the frute off his councels. |
| 17:11 | The disceatfull maketh a nest, but bringeth forth no yonge: He commeth by riches, but not rightuously. In the myddest off his life must he leaue them behinde him, and at the last be founde a very foole. |
| 17:12 | But thou (o LORDE) whose trone is most glorious, excellent and off most antiquite, which dwellest in the place of oure holy rest: |
| 17:13 | Thou art the comforte off Israel. All they that forsake the, shalbe confounded: all they that departe from the, shalbe written in earth, for they haue forsaken the LORDE, the very condite of the waters of life. |
| 17:14 | Heale me (o LORDE) and I shall be whole: saue thou me, and I shalbe saued, for thou art my prayse. |
| 17:15 | Beholde, these men saye vnto me: Where is the worde of the LORDE? Let it come. |
| 17:16 | Where as I neuertheles ledinge the flock in thy wayes, haue compelled none by violence. For I neuer desyred eny mas deeth, this knowest thou well. My wordes also were right before the. |
| 17:17 | Be not now terrible vnto me (o LORDE) for thou art he, in whom I hope, when I am in parell. |
| 17:18 | Let my persecuters be confounded, but not me: let them be afrayed, and not me. Thou shalt bringe vpon the the tyme off their plage, and shalt destroye them right sore. |
| 17:19 | Agayne, thus hath the LORDE sayde vnto me: Go and stonde vnder the gate, where thorow the people and the kinges of Iuda go out and in, yee vnder all the gates of Ierusalem, |
| 17:20 | and saye vnto them: Heare the worde of the LORDE, ye kinges of Iuda, and all thou people of Iuda, and all ye citesyns of Ierusalem, that go thorow this gate: |
| 17:21 | Thus the LORDE commaundeth: Take hede for youre lyues, that ye carie no burthen vpon you in the Sabbath, to bringe it thorow the gates of Ierusalem: |
| 17:22 | ye shall beare no burthen also out of youre houses in the Sabbath: Ye shall do no laboure there in, but halowe the Sabbath, as I commaunded youre fathers. |
| 17:23 | How be it they obeyed me not, nether herkened they vnto me: but were obstinate & stubburne, ad nether obeyed me, ner receaued my correccion. |
| 17:24 | Neuertheles, yf ye will heare me (saieth the LORDE) and beare no burthen in to ye cite thorow this gate vpon the Sabbath: Yf ye will halowe the Sabbath, so that ye do no worke there in: |
| 17:25 | then shal there go thorow the gates of this cite, kinges and prynces, that shall syt vpon the stole of Dauid: They shall be caried vpon charettes, and ryde vpon horses, both they and their princes: Yee whole Iuda and all the citesyns of Ierusalem shall go here thorow, and this cite shall euer be the more and more inhabited. |
| 17:26 | There shall come men also from the cities of Iuda, from aboute Ierusalem, ad from ye londe of Ben Iamin, from the playne feldes, from the mountaynes and from the wildernesse: which shall bringe burntoffringes, sacrifices, oblacions, and incense, and offre vp thankesgeuynge in the house of the LORDE. |
| 17:27 | But yff ye will not be obedient vnto me, to halowe the Sabbath, so that ye will beare youre burthens thorow the gates off Ierusalem vpon the Sabbath: Then shall I set fyre vpon the gates off Ierusalem, ad it shal burne vp the houses off Ierusalem, and no man shal be able to quench it. |
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.