The Translators to the Reader
The best things have been calumniated.
Zeal to promote the common good, whether it be by devising anything ourselves, or revising that which hath been laboured by others, deserveth certainly much respect and esteem, but yet findeth but cold entertainment in the world. It is welcomed with suspicion instead of love, and with emulation instead of thanks: and if there be any hole left for cavil to enter, (and cavil, if it do not find a hole, will make one) it is sure to be misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or have any experience. For, was there ever anything projected, that savoured any way of newness or renewing, but the same endured many a storm of gainsaying, or opposition? A man would think that civility, wholesome laws, learning and eloquence, synods, and Church-maintenance, (that we speak of no more things of this kind) should be as safe as a sanctuary, and out of shot, as they say, that no man would lift up the heel, no, nor dog move his tongue against the motioners of them. For by the first, we are distinguished from brute-beasts led with sensuality: by the second, we are bridled and restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by violence: by the third, we are enabled to inform and reform others, by the light and feeling that we have attained unto ourselves: briefly, by the fourth being brought together to a parle face to face, we sooner compose our differences than by writings, which are endless: and lastly, that the Church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts again themselves do hang to receive the spiritual and sincere milk of the word) livelihood and support fit for their estates. Thus it is apparent, that these things which we speak of are of most necessary use, and therefore that none, either without absurdity can speak against them, or without note of wickedness can spurn against them. Read the rest of this entry »
From Ezekiel chapter 40 to the end is a description of the millennial temple in Jerusalem and the word “utter” appears several times in describing its architectural layout.
Ezekiel 40:31 And the arches thereof were toward the utter court; and palm trees were upon the posts thereof: and the going up to it had eight steps.
Ezekiel 40:37 And the posts thereof were toward the utter court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.
Ezekiel 42:1 Then he brought me forth into the utter court, the way toward the north: and he brought me into the chamber that was over against the separate place, and which was before the building toward the north.
Ezekiel 42:3 Over against the twenty cubits which were for the inner court, and over against the pavement which was for the utter court, was gallery against gallery in three stories.
Ezekiel 42:7 And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits.
Ezekiel 42:8 For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were an hundred cubits.
See also, Ezekiel 42:9; Ezekiel 42:14;Ezekiel 44:19; Ezekiel 46:20; Ezekiel 46:21; etc.
Ezekiel 47:2: Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.
Modern so-called bibles change always this word from “utter” to “outer” – e.g., Ezekiel 40:31 becomes:
“New International Version: Its portico faced the outer court; palm trees decorated its jambs, and eight steps led up to it.”
English Standard Version: Its vestibule faced the outer court, and palm trees were on its jambs, and its stairway had eight steps.
New American Standard Bible: Its porches were toward the outer court; and palm tree ornaments were on its side pillars, and its stairway had eight steps.
Douay-Rheims Bible: And the porch thereof to the outward court, and the palm trees thereof in the front: and there were eight steps to go up to It.
“New KJV”/Thomas Nelson Version: Its archways faced the outer court, palm trees were on its gateposts, and going up to it were eight steps.
The word they use isn’t necessarily incorrect in general meaning, but it is wrong because it is not the word that the Holy Ghost moved the King James’ translators to use – they chose ‘utter’ – therefore that is the correct word.
A bible-corrector will say, “People today don’t say ‘utter’ when they mean ‘outer’ so the AV is archaic and needs to be replaced.” Of course, this is his lie because when he “updates” the AV he proceeds to make wholesale changes that delete add and alter the meaning of thousands of passages.
Firs, all anybody has to do is read carefully the context and they will quite easily figure out what the word means – it is, after all, a proper English word, and even resembles ‘outer’ in how it sounds and is spelled. Imagine the hypocrisy of a bible-corrector who moans about a difficult English word, yet gets positively giddy telling people about archaic words in ancient Hebrew and ancient Greek? That’s the level of phony we have today criticising the King James Bible.
Next, all a person has to do is think about the related directional words he already knows – such as “utmost” and “uttermost” and the adjective “utter” meaning total or complete, as in “utter annihilation”. With just a little bit of straightforward thinking a person should realize that ‘utter’ means situated at the furthest end.
The word is not a derivative of ‘outer’ but is its own English word from the Saxon word ‘utter.’ Their meanings are obviously similar – but not exactly the same.
So an “outer” means located outside, while an “utter” means away, or remote from the centre.
The implication is important because it changes the entire meaning of the courtyard. Previously the courtyard was “outside” and thus unholy – and in it remained unholy people who were not permitted to come any closer. But in the future Temple this courtyard is no longer an “outer” courtyard, but called an “utter” one – indicating those in it are no longer excluded as profane, but are welcome to be included into the ‘utter’ part of the holy Temple.
The word ‘utter’ is also a verb that means to speak – which is interesting, because of the importance of the Word of God and that the word ‘utter’ should be used in describing the Temple, where the Oracle of God was housed (1 Kings 6:16). This is isn’t coincidental – the same word ‘utter’ becomes a verb because it expresses taking out and bringing forth and making public what is inside – that is, to speak out one’s inner thoughts.
So the word ‘utter’ is not archaic nor a mistake, it is designedly used by God in these passages.
The moral here is simple: Don’t ever change the BOOK … the King James Bible is exactly right in every single particular – humbly learn from it, and don’t ever presume to correct so much as single letter.
(Isaiah 57:15) “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.”
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