Textus Receptus Bibles
Coverdale Bible 1535
| 43:1 | So he brought me to ye dore, that turneth towarde the east. |
| 43:2 | Beholde, the came the glory of the God of Israel from out of the east, whose voyce was like a greate noyse of waters, and the earth was lightened with his glory. |
| 43:3 | His sight to loke vpon was like the first, that I sawe, when I wente in, what tyme as the cite shulde haue bene destroyed: and like the vision that I sawe by the water of Cobar. Then fell I vpon my face, |
| 43:4 | but the glory of the LORDE came in to the house thorow the eastdore. |
| 43:5 | So a wynde toke me vp, and brought me into ye ynnermer courte: & beholde, the house was full of the glory of the LORDE. |
| 43:6 | I herde one speakinge vnto me out of the house, and there stode one by me, |
| 43:7 | that sayde vnto me: O thou sonne of man, this rowme is my seate, and the place of my fotesteppes: where as I wil dwell amonge the children of Israel for euermore: so that the house of Israel shal nomore defyle my holy name: nether thei, ner their kinges, thorow their whordome, thorow their hie places, & thorow the deed bodies of their kinges: |
| 43:8 | which haue buylded their thresholdes in maner harde vpon my thresholdes, and their postes almost at my postes: so that there is but a bare wall betwixte me and them. Thus haue they defyled my holy name with their abhominacions, that they haue comitted. Wherfore I haue destroyed them in my wrath: |
| 43:9 | But now they shal put awaye their whordome and the deed bodies of their kinges out of my sight, that I maye dwell amoge them for euermore. |
| 43:10 | Therfore (o thou sonne of man) shewe thou the housholde of Israel a temple, that they maye be ashamed of their wickednesse, and measure them selues an example therat. |
| 43:11 | And when they be ashamed of all their workes, then shewe them the fourme and fashion of the temple: the comynge in, the goinge out, all the maner and descripcion therof, yee all the vses and ordinaunces of it, yt they maye kepe & fulfill all the fashions and customes therof. |
| 43:12 | This is the descripcion of the house: Aboue vpo the mount rounde aboute all the corners, it shalbe ye holiest of all. Beholde, that is the descripcion and fashion of the house. |
| 43:13 | This is the measure of the aulter (after the true cubite,: which is a spanne longer then another cubite) his botome in the myddest was a cubite longe and wyde, and the ledge that wente rounde aboute it, was a spanne brode. This is the heyth of the aulter: |
| 43:14 | From the grounde to the lower steppes the length is two cubites, and the bredth one cubite: and from the lower steppes to the higher are foure cubites, & the bredth but one cubite. |
| 43:15 | The aulter was foure cubites hie, & from the aulter vpwarde stode foure hornes, |
| 43:16 | and it was xij cubites longe and xij cubites brode, vpon the foure corners: |
| 43:17 | the coueringe of the aulter was xiiij cubites longe and brode vpon the foure corners, and the ledge that wente rounde aboute, had half a cubite: and the botome therof rounde aboute one cubite: his steppes stode towarde the easte. |
| 43:18 | And he sayde vnto me: Thou sonne of man, thus saieth the LORDE God: these are the ordinaunces and lawes of the aulter, in the daye whe it is made, to offre burntoffringes, and to sprenkle bloude ther vpon. |
| 43:19 | To the prestes, to ye Leuites that be of the sede of Sadoch, and treade before me to do me seruyce, saieth the LORDE God: Vnto these geue thou a yonge bullocke, for a synoffringe: |
| 43:20 | & take the bloude of him & sprenkle his foure hornes withal, & the foure corners of the aulter coueringe, with the ledge that goeth rounde aboute: here with shalt thou clense it, and reconcile it. |
| 43:21 | Thou shalt take the bullock also of the synoffringe, & burne him in a seuerall place without the Sanctuary. |
| 43:22 | The nexte daye, take a gootbuck without blemish for a synoffringe, to reconcile the aulter withall: like as it was reconciled with ye bullocke. |
| 43:23 | Now when thou hast made it clene, then offre a yonge bullocke without blemish, and a ramme out of the flocke without blemish also: |
| 43:24 | Offre them before the LORDE, and let the prest cast salt thervpon, and geue them so vnto the LORDE for a burntoffringe. |
| 43:25 | Seuen dayes shalt thou bringe, euery daye a gootbucke. A yonge bullocke & a ramme of the flocke (both without blemish) shal they offre. |
| 43:26 | Seuen dayes shal they reconcile and clense the aulter, & offre vpon it. |
| 43:27 | When these dayes are expired, then vpon the viij daye and so forth, the prestes shal offre their burntoffringes and healthoffringes vpo ye aulter: so wil I be mercifull vnto you, saieth the LORDE God. |
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.