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Coverdale Bible 1535



44:1After this, he brought me agayne to ye outwarde dore of the Sanctuary on the east syde, and that was shut.
44:2Then sayde the LORDE vnto me: This dore shalbe stil shut, and not opened for eny ma to go thorow it, but only for the LORDE God of Israel: yee he shal go thorow it, els shal it be shut still.
44:3The prynce himself shal come thorow it, that he maye eate bred before the LORDE. At the porche shal he come in, and there shal he go out agayne.
44:4Then brought he me to the dore, vpon the north syde of the house. And as I loked aboute me, beholde, the glory of the LORDE fylled the house: and I fell downe vpon my face.
44:5So the LORDE spake vnto me: O thou sonne of man, fasten this to thine herte, beholde, and take diliget hede to all that I wil saye vnto the, concernynge all the ordinaunces of the LORDE and all his lawes: pondre well with thine herte the commynge in of the house and the goinge forth of the Sanctuary:
44:6and tell that obstinate housholde of Israel: Thus saieth the LORDE God: O house of Israel, ye haue now done ynough with all youre abhominacios,
44:7seynge that ye haue brought in to my Sanctuary straungers, hauynge vncircumcised hertes & flesh, where thorow my Sactuary is defiled, whe ye offre my bred, fat, & bloude. Thus with all youre abhominacions ye haue broken my couenaunt,
44:8and not kepte the holy ordinaunces of my Sanctuary: but set kepers of my Sanctuary, euen after youre owne mynde.
44:9Therfore thus saieth ye LORDE God: Of all the straungers that dwell amoge the childre of Israel, no straunger (whose herte & flesh is not circumcised) shal come within my Sanctuary:
44:10No ner the Leuites that be gone backe fro me, and haue disceaued the people of Israel with erroures, goinge after their Idols: therfore shal thei beare their owne wickednes.
44:11Shulde they be set and ordened to ministre, vnder the dores of the house of my Sanctuary? and to do seruyce in the house: to slaye burntoffringes and sacrifices for ye people: to stode before them, and to serue them:
44:12seynge the seruyce that they do them, is before their Idols, and cause the house of Israel to stomble thorow wickednesse? For the which cause I haue pluckte out myne honde ouer them (saieth the LORDE) so that now they must beare their owne iniquyte,
44:13and not to come nye me, to serue me with their preasheade, in my Sanctuary, and most holyest of all: that they maye beare their owne shame and abhominacions, which they haue done.
44:14Shulde I vse them to be porters of the house, and to all the seruyce yt is done therin?
44:15But the prestes ye Leuites the sonnes of Sadoch, that kepte the holy ordinaunces of my Sanctuary, when the children of Israel were gone fro me: shal come to me, to do me seruyce, to stonde before me, and to offre me the fat and the bloude, saieth the LORDE God.
44:16They shall go in to my Sanctuary, and treade before my table, to do me seruyce, and to waite vpo myne ordinaunces.
44:17Now whe they go in at the dores of the ynnermer courte, they shal put on lynnynge clothes, so that no wollyne come vpon them: whyle they do seruyce vnder the dores of ye ynnermer courte, and within.
44:18They shal haue fayre lynnynge bonettes vpon their heades, and lynnynge breches vpon their loynes, which in their laboure they shal not put aboute them:
44:19And when they go forth to the people in to the outwarde courte, they shal put of the clothes, wherin they haue ministred, and laye them in the habitacion of the Sanctuary, & put on other apparell, lest they onhalowe ye people with their clothes.
44:20They shal not shaue their heades, ner norish the bushe of their hayre, but roude their heades only.
44:21All the prestes that go in to the ynmost courte, shall drynke no wyne.
44:22They shall mary no wydowe, nether one that is put from hir hu?bonde: but a mayde of the sede of the house of Israel, or a wydowe, that hath had a prest before.
44:23They shal shewe my people the difference betwene the holy and vnholy, betwixte the clene and vnclene.
44:24Yf eny discorde aryse, they shal discerne it, and geue sentence after my iudgmentes. My solempne feastes, my lawes and ordinaunces shal they kepe, and halowe my Sabbathes.
44:25They shal come at no deed persone, to defyle them selues: (excepte it be father or mother, sonne or doughter, brother or sister that hath had yet no husbonde) in soch they maye be defyled.
44:26And when he is clensed, there shal be rekened vnto him vij dayes:
44:27and yf he go in to the Sanctuary agayne to do seruyce, he shal bringe a synoffringe saieth the LORDE God.
44:28They shall haue an heretage, yee I my self wilbe their heretage: els shall ye geue the no possession in Israel, for I am their possession.
44:29The meatoffringe, synoffringe & trespace offringe shal they eate, and euery dedicate thinge in Israel, shalbe theirs.
44:30The firstlinges of all the first frutes, and all fre will offringes shal be the prestes. Ye shall geue vnto the prest also the firstlinges of youre dowe, that God maye prospere the resydue.
44:31But no deed carion shall the prest eate, ner soch as is deuoured of wilde beestes, foules or catell.
Coverdale Bible 1535

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.