Textus Receptus Bibles
Coverdale Bible 1535
| 22:1 | Thus sayde the LORDE also: Go downe in to the house of the kinge off Iuda, and speake there these wordes, |
| 22:2 | & saye: Heare the worde off the LORDE, thou kinge off Iuda that syttest in the kyngly seate off Dauid: thou and thy seruauntes ad ye people, that go in & out at this gate. |
| 22:3 | Thus the LORDE commaundeth: kepe equite and rightuousnesse, delyuer the oppressed fro the power off the violent: do not greue ner oppresse the straunger, the fatherlesse ner the wyddowe, ad shed no innocet bloude in this place. |
| 22:4 | And yff ye kepe these thinges faithfully, then shall there come in at the dore off this house kynges, to syt vpo Dauids seate: they shal be caried in Charettes and ryde vpon horses, both they & their seruauntes, ad their people. |
| 22:5 | But yf ye wil not be obedient vnto these commaundementes, I sweare by myne owne self (saieth ye LORDE) this house shalbe waist. |
| 22:6 | For thus hath the LORDE spoken vpon the kinges house of Iuda: Thou art the heade, as Galaad is in Libanus: What wilt thou laye of it, yf I make the not so waist (& thy cities also) that no man shal dwell there in? |
| 22:7 | I will prepare a destroyer with his weapes for the, to hew downe thy special Cedre trees, and to cast them in the fyre. |
| 22:8 | And all the people that go by this cite, shall speake one to another: Wherfore hath the LORDE done thus vnto this noble cite? |
| 22:9 | Then shall it be answered: because they haue broken the couenaunt off the LORDE their God, and haue worshipped and serued strauge goddes. |
| 22:10 | Mourne not ouer the deed, and be not wo for them, but be sory for him that departeth awaye: for he commeth not agayne, ad seeth his natyue countre no more. |
| 22:11 | For thus saieth the LORDE, as touchinge Sellum the sonne of Iosias kinge of Iuda, which reygned after his father, and is caried out off this place: He shal neuer come hither agayne, |
| 22:12 | for he shal dye in the place, where vnto he is led captyue, and shall se this londe nomore. |
| 22:13 | Wo worth him, that buyldeth his house with vnrightuousnes, ad his perlers with the good, that he hath gotten by violence: which neuer recompenseth his neghburs laboure, ner payeth him his hyre. |
| 22:14 | He thinketh in himself: I wil buylde me a wyde house, ad gorgeous perlers: He causeth wyndowes to be hewen there in, and the sylinges and geastes maketh he off Cedre, and paynteth them with Zenober. |
| 22:15 | Thinkest thou to reigne, now that thou prouokest me to wrath with yi Cedre trees? Dyd not thy father eate and drynke, and prospere well, as loge as he dealt with equite ad rightuousnesse? |
| 22:16 | Yee when he helped ye oppressed and poore to their right, then prospered he well. From whence came this, but only because he had me before his eyes? saieth the LORDE. |
| 22:17 | Neuertheles, as for thine eyes and thine herte, they loke vpon covetousnesse, to shed innocent bloude, to do wronge and violence. |
| 22:18 | And therfore, thus saieth the LORDE agaynst Ioachim, ye sonne of Iosias kynge of Iuda: They shall not mourne for him (as they vse to do) alas brother, alas syster: Nether shall they saye vnto him: Alas syr, alas for that noble prynce. |
| 22:19 | But as an Asse shall he be buried, corrupte and be cast without the gates of Ierusalem. |
| 22:20 | Clymme vp the hill off Libanus (o thou doughter Sion) lift vp thy voyce vpon Basan, crie from all partes: for all thy louers are destroyed. |
| 22:21 | I gaue the warninge, whyle thou wast yet i prosperite, But thou saydest: I wil not heare. And this maner hast thou vsed from thy youth, that thou woldest neuer heare my voyce. |
| 22:22 | All thy hyrdmen shalbe dryuen with the wynde, and thy derlinges shalbe caried awaye in to captiuyte: Then shalt thou be brought to shame and confucion, because of all thy wickednes: |
| 22:23 | thou that dwellest vpon Libanus, ad makest thy nest in the Cedre trees. O how greate shal yi mournynge be, when thy sorowes come vpon the, as a woman trauelinge with childe? |
| 22:24 | As truly as I lyue (saieth the LORDE.) Though Iechonias the sonne off Ioachim kinge off Iuda were the signet off my right honde, yet will I plucke him of: |
| 22:25 | And I wil geue the in to ye power off the that seke to slaye the, and in to the power off them that thou fearest: in to the power off Nabuchodonosor the kinge off Babilon, and in to the power of the Caldees. |
| 22:26 | Morouer, I will sende the, and thy mother that bare the, in to a straunge londe, where ye were not borne, ad there shall ye dye. |
| 22:27 | But as for the londe that ye will desyre to returne vnto, ye shall neuer come at it agayne. |
| 22:28 | This ma Iechonias shalbe like an ymage robbed and torne in peces, which pleaseth no man, for all his apparell. Wherfore both he and his sede shalbe sent awaye, and cast out into a lode, that they knowe not. |
| 22:29 | O thou earth, earth, earth: heare the worde off the LORDE: |
| 22:30 | Wryte this man amonge the outlawes, for no prosperite shall this man haue all his life longe. Nether shall eny of his sede be so happie, as to syt vpon the seate of Dauid, and to beare rule in Iuda. |
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.