Interlinear Textus Receptus Bibles shown verse by verse.

Textus Receptus Bible chapters shown in parallel with your selection of Bibles.

Compares the 1550 Stephanus Textus Receptus with the King James Bible.

Visit the library for more information on the Textus Receptus.

Textus Receptus Bibles

Coverdale Bible 1535



5:1And ye LORDE spake vnto Moses, and sayde:
5:2Commaunde the children of Israel, yt they put out of the hoost all ye lepers, and all that haue yssues, and that are defyled vpon the deed,
5:3both men and wome shall they putt out of the hoost, that they defyle not their tentes, wherin I dwell amonge them.
5:4And ye children of Israel dyd so, and put them out of the hoost, as ye LORDE had sayde vnto Moses.
5:5And the LORDE talked with Moses, and sayde:
5:6Speake vnto the children of Israel & saye vnto them: Whan a man or woman doth a synne to eny body, and offendeth therwith agaynst the LORDE, then hath that soule a trespace vpon it.
5:7And they shall knowlege their synne, that they haue done, and shall make amendes for their trespace, euen with the whole summe, and put ye fifth parte more therto, and geue it vnto him, agaynst whom they haue trespaced.
5:8But yf there be noman to make the amendes vnto for the offence yt he hath trespaced agaynst him, then shal the reconcylynge be made vnto the LORDE for the prest, besydes the ramme of the attonemet, wherwith he shalbe reconcyled.
5:9Likewyse all the Heueofferynges of all that the children of Israel halowe vnto the LORDE, and offre vnto the prest, shall be his.
5:10And who so haloweth eny thinge, it shalbe his. And who so geueth the prest eny thinge, it shal be his also.
5:11And the LORDE talked with Moses, and sayde:
5:12Speake to the children of Israel, and saye vnto them: Whan eny mans wife goth asyde, and trespaceth agaynst him,
5:13& eny ma lye with her fleshlye, and the thinge be yet hyd from his eyes, and is not come to light that she is defiled, and he can brynge no witnesse agaynst her (for she was not take therin)
5:14and the sprete of gelousye kyndleth him, so that he is gelous ouer his wife: whether she be vncleane or not vncleane,
5:15then shal he brynge her vnto the prest, and brynge an offerynge for her, euen the tenth parte of an Epha of barlye meele, and shal poure no oyle theron, ner put frankensence vpon it: for it is an offerynge of gelousy, and an offeringe of remembraunce, that remembreth synne.
5:16Then shall the prest brynge her, and sett her before the LORDE,
5:17and take of the holy water in an earthen vessell, and put of ye dust that is on the floore of the habitacion, in to the water.
5:18And he shal set the wife before ye LORDE, and vncouer hir heade, and the offeringe of remembraunce which is an offeringe of gelousy, shall he laye vpon hir handes. And the prest shal haue in his hande bytter cursinge water, and shal coniure the wife, & saye vnto her:
5:19Yf no man haue lye with the, and thou hast not gone asyde from thy hu?bande, to defyle thy self, then shall not these bytter cursinge waters hurte the.
5:20But yf thou hast gone asyde from thy hu?bande, so that thou art defyled, and some other man hath lyen with the besyde thy hu?bande,
5:21then shall the prest coniure the wife with this curse, and shal saye vnto her: The LORDE sett the to a curse and a coniuracion amonge thy people, so that the LORDE make thy thye rotte, and thy wombe to berst.
5:22So go this cursed water in to thy body, that yi wombe berst, and thy thye rotte. And the wife shal saye: Amen Amen.
5:23So the prest shall wryte this curse in a byll, and wash it out with the water,
5:24and shall geue the wife of the bytter cursinge waters to drynke.
5:25And wha the cursinge water is gone in her, so yt it is bytter vnto her then shal the prest take the gelousy offerynge out of the wyues hande, and waue it for a meatofferynge before the LORDE, and offre it vpon the altare:
5:26namely, he shall take an handfull of the meatofferynge for hir remebraunce, & burne it vpo the altare, & then geue the wife the water to drinke.
5:27And wha she hath dronken the water, yf she be defyled and haue trespaced agaynst hir hu?bande, then shal the cursinge water go in to her, and be so bytter, that hir wombe shal berst, and hir thye shall rotte, and the wife shal be a curse amonge hir people.
5:28But yf the same wife be not defyled, but is cleane, then shall it do her no harme, so that she maye be with childe.
5:29This is the lawe of gelousy, whan a wyfe goeth asyde from hir hu?bande, and is defyled:
5:30Or whan ye sprete of gelousy kyndleth a man, so that he is gelous ouer his wyfe, yt he brynge her before the LORDE, and that ye prest do all wt her acordinge vnto this lawe.
5:31And ye man shalbe giltlesse of the synne, but the wife shall beare hir my?dede.
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.