Textus Receptus Bibles
Coverdale Bible 1535
|22:1||Yf a man steale an oxe or shepe, and slaye it, or sell it, he shall restore fyue oxen for an oxe, and foure shepe for a shepe.|
|22:2||Yf a thefe be taken breakinge in, & vpon that be smytten that he dye, then shall not he that smote him, be giltie of his bloude.|
|22:3||But yf the sonne be gone vp vpo him, then hath he committed manslaughter, and he shal dye. A thefe shall make restitucion. Yf he haue nothige, the let him be solde for his theft.|
|22:4||But yf ye theft be founde by him alyue (from the oxe vnto the Asse or shepe) then shall he restore dubble.|
|22:5||Yf a man hurte a felde or vynyarde, so yt he let his catell do harme in another mans felde, the same shall make restitucion euen of the best of his owne felde and vynyarde.|
|22:6||Yf a fyre come out, and take holde of ye thornes, so that the sheeues be consumed, or the corne that stondeth yet vpon the felde, he that kyndled the fyre shall make restitucion.|
|22:7||Yf a man delyuer his neghboure money or vessels to kepe, and it be stollen from him out of his house: yf the thefe be founde, he shal restore dubble.|
|22:8||But yf the thefe be not founde, then shal the good man of the house be brought before the Goddes (and shal sweare) that he hath not put his hande vnto his neghbours good.|
|22:9||Yf one accuse another in eny maner of trespace, whether it be for oxe, or Asse, or shepe, or rayment, what so euer it be that is lost: then shall both their causes come before the Goddes: Loke whom the Goddes condempne, the same shal restore dubble vnto his neghboure.|
|22:10||Yf a man delyuer vnto his neghboure an Asse, or oxe or shepe, or eny maner of catell to kepe, and it dye, or be hurte, or dryuen awaye that no man se it,|
|22:11||then shall there an ooth of the LORDE go betwene them, that he hath not put his hande vnto his neghbours good: and the owner of ye good shal accepte it, so that the other shall not make it good.|
|22:12||Yf a thefe steale it from him, then shal he make restitucio vnto the owner therof.|
|22:13||But yf it be rauyshed (of beastes) then shal he brynge recorde therof, and not make it good.|
|22:14||Yf a man borowe ought of his neghboure, and it be hurte, or dye, so that the owner therof be not by, then shall he make it good.|
|22:15||But yf the owner therof be by, then shal he not make it good, yf he hyred it for his money.|
|22:16||Yf a man begile a mayde, that is not yet spoused, and lye with her, the same shal geue her hir dowry, and take her to his wife.|
|22:17||But yf hir father refuse to geue her vnto him, the shall he weye there the money, acordinge to the dowry of virgins.|
|22:18||Thou shalt not suffre a witch to lyue.|
|22:19||Who so lyeth wt a beest, shal dye the death.|
|22:20||Who so offreth to eny goddes, saue vnto the LORDE onely, let him dye without redempcion.|
|22:21||Thou shalt not vexe ner oppresse a straunger, for ye youre selues were straungers also in the londe of Egipte.|
|22:22||Ye shall truble no wyddowe ner fatherlesse childe.|
|22:23||Yf thou shalt trouble them, they shall crie vnto me, and I shall heare their crye:|
|22:24||then shal my wrath waxe whote, so yt I shal sley you with the swerde, and youre wyues shalbe wedowes, and youre children fatherlesse,|
|22:25||Yf thou lende money vnto my people that is poore by the, thou shalt not behaue thyself as an vsurer vnto him, nether shalt thou oppresse him with vsury.|
|22:26||Yf thou take a garment of thy neghboure to pledge, thou shalt geue it him agayne before the Sonne go downe:|
|22:27||for his raymet is his onely couerynge of his skynne: wherin he slepeth. But yf he shall crie vnto me, I wyll heare him: for I am mercifull.|
|22:28||Thou shalt not speake euell of the Goddes, and the ruler of thy people shall thou not blaspheme.|
|22:29||Thy drie and moist frutes shalt thou not kepe backe. Thy first sonne shalt thou geue vnto me.|
|22:30||So shalt thou do also with thine oxen and shepe. Seuen dayes let it be with the dame: Vpon the eight daye shalt thou geue it vnto me.|
|22:31||Ye shalbe holy people before me. Therfore shal ye eate no flesh, that is torne of beestes in the felde, but cast it vnto the dogges.|
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.