Textus Receptus Bibles
Coverdale Bible 1535
| 24:1 | And the LORDE spake vnto Moses, & sayde: |
| 24:2 | Comaunde the children of Israel, that they brynge pure oyle olyue beaten for lightes, that it maye be allwaye put in the lampes, |
| 24:3 | without before the vayle of wytnesse in the Tabernacle of wytnesse. And Aaron shall dresse it allwaye at euen & in ye mornynge before the LORDE. Let this be a perpetuall lawe vnto youre posterities. |
| 24:4 | The lapes shal he dresse vpon the pure candilsticke before the LORDE perpetually. |
| 24:5 | And thou shalt take fyne floure, and bake twolue cakes therof: two teth deales shal euery cake haue, |
| 24:6 | & thou shalt laye them sixe on a rowe vpo the pure table before the LORDE. |
| 24:7 | And vpon the same shalt thou laye pure frankencense, that it maye be bred of remembraunce for an offerynge vnto ye LORDE. |
| 24:8 | Euery Sabbath shal he prepare the before the LORDE allwaye, and receaue them of the children of Israel for an euerlastinge couenaunt. |
| 24:9 | And they shalbe Aarons & and his sonnes, which shal eate them in the holy place. For this is his most holy of the offerynges of the LORDE for a perpetuall dewtye. |
| 24:10 | And there wente out an Israelitish womans sonne, which was the childe of a man of Egipte (amonge the children of Israel) and stroue in ye hoost |
| 24:11 | with a man of Israel, & named the name of God blasphemously, & cursed. Then brought they him vnto Moses. His mothers name was Selomith, the doughter of Dibri, of the trybe of Dan. |
| 24:12 | And they put him in preson, tyll they were infourmed by the mouth of the LORDE. |
| 24:13 | And the LORDE spake vnto Moses, and sayde: |
| 24:14 | Brynge him that cursed, out of the hoost, and let all the that herde it, laye their handes vpon his heade, and let the whole congregacion stone him. |
| 24:15 | And saye vnto the childre of Israel. Who so euer blasphemeth his God, shall beare his synne: |
| 24:16 | and he that blasphemeth the name of the LORDE, shal dye the death. The whole congregacio shal stone him. As the straunger, so shal he of the housholde be also. Yf he blaspheme the name, he shal dye. |
| 24:17 | He that slayeth a man, shall dye ye death. |
| 24:18 | but he that slayeth a beest, shall paye for it. Soule for soule. |
| 24:19 | And he that maymeth his neghboure, it shall be done vnto him, euen as he hath done: |
| 24:20 | broke for broke, eye for eye, tothe for tothe: euen as he hath maymed a a man, so shal it be done vnto him agayne, |
| 24:21 | so that, who so slayeth a beest, shall paye for it: But he that slayeth a man, shal dye. |
| 24:22 | There shal be one maner of lawe amonge you, to ye straunger as to one of youre selues: for I am the LORDE youre God. |
| 24:23 | Moses tolde the children of Israel. And they brought him that had cursed, out of ye hoost, and stoned him. Thus dyd the childre of Israel as the LORDE comaunded Moses. |
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.