Textus Receptus Bibles
Coverdale Bible 1535
| 22:1 | Yf thou se thy brothers oxe or shepe, go astraie, thou shalt not withdrawe thy selfe from them, but shalt brynge the againe vnto yi brother. |
| 22:2 | But yf yi brother be not nye vnto the, & thou knowest him not, then shalt thou take the in to thine house, yt they maye be wt the, tyll ye brother axe after them, & then delyuer him the agayne. |
| 22:3 | In like maner shalt thou do with his Asse, wt his rayment, & with euery lost thinge of yi brother, which he hath lost, & thou hast founde it: thou mayest not withdrawe thyselfe. |
| 22:4 | Yf thou se thy brothers oxe or Asse fallen downe by the waye, thou shalt not wt drawe thy selfe from him, but shalt helpe him vp. |
| 22:5 | A woman shall not weere yt which pertayneth to a man, nether shal a man put on womans raymet. For who so euer doth soch, is abhominacion vnto ye LORDE yi God. |
| 22:6 | Yf thou chaunce vpon a byrdes nest by ye waye in a tre, or on the grounde, with yonge or with egges, and the dame syttinge vpon the yonge or vpon the egges, thou shalt not take the dame with the yonge, |
| 22:7 | but shalt let the dame flye, and take the yonge, that thou mayest prospere and lyue longe. |
| 22:8 | Whan thou buyldest a new house, make a battelment aboute thy rofe, that thou lade not bloude vpon thine house, yf eny man fall therof. |
| 22:9 | Thou shalt not sowe thy vynyarde with dyuerse sedes, that thou halowe not (to the full offerynge) the sede which thou hast sowne, with the increase of the vynyarde. |
| 22:10 | Thou shalt not plowe with an oxe and an Asse together at one tyme. |
| 22:11 | Thou shalt not weere a garmet, yt is mixte with wollen and lynnen together. |
| 22:12 | Thou shalt make gardes vpon the foure quarters of thy garment, wherwith thou couerest thy selfe. |
| 22:13 | Yf a man take a wife, and hate her whan he hath lyen with her, |
| 22:14 | and layeth eny shamefull thinge vnto hir charge, and bryngeth vp an euell name vpon her, and sayeth: I toke this wife, & whan I came to her, I founde her not a mayde. |
| 22:15 | Then shall the father and mother of the damsell take her, and brynge forth the tokens of the damsels virginite before the Elders of the cite, euen vnto the gate. |
| 22:16 | And ye damsels father shal saie vnto ye Elders: I gaue this man my doughter to wyfe. Now hateth he her, |
| 22:17 | and layeth a shamefull thinge to hir charge, and sayeth: I founde not thy doughter a mayde. And lo, these are the tokens of my doughters virginite. And they shal sprede out the clothe before the Elders of the cite. |
| 22:18 | So shal the Elders of the cite take that man, and chastice him, |
| 22:19 | and put a pennaunce vpon him of an hundreth Sycles of syluer, and geue the same vnto the father of the damsell, because he hath brougte vp an euell name of a mayde in Israel, and he shall haue her to wyfe, so yt he maye not forsake her all his life longe. |
| 22:20 | But yf it be of a trueth, that the damsell is not founde a virgin, |
| 22:21 | the shal she be brought forth vnto the dore of hir fathers house, and the me of the cite shal stone her to death, because she hath wrought foly in Israel, and played the whore in hir fathers house. And so shalt thou put awaye the euell from the. |
| 22:22 | Yf a man be founde lienge with a woma that hath a maried husbande, they shal dye both the man, & the woma that he hath lien withall. And so shalt thou put awaye euell from Israel. |
| 22:23 | Yf a mayde be handfested to eny man, & another man getteth her in the cite, & lyeth with her, |
| 22:24 | ye shal brynge them both out vnto the gate of the cite, and stone them both, yt they dye. The damsell, because she cryed not, beynge in the cite. The man, because he hath brought his neghbours wife to shame. And thou shalt put awaye the euell from the. |
| 22:25 | But yf a man get an handfested damsell vpon the felde, and take her, and lye wt her, then the man that laye with her, shal dye alone, |
| 22:26 | and vnto the damsell thou shalt do nothinge: for she hath done no synne worthy of death. It is like as yf a man rose against his neghboure, and slewe him, euen so is this also. |
| 22:27 | For he founde her in the felde, and the handfested damsell cryed, and there was no man to helpe her. |
| 22:28 | Yf a man fynde a mayde that is not hadfested, and take her, and lye with her, and be founde, |
| 22:29 | then shal he that laye with her, geue hir father fyftie Sycles of syluer, and shall haue her to wyfe, because he hath shamed her: he maye not forsake her all his life loge. |
| 22:30 | Noma shal take his fathers wife, ner vncouer his fathers couerynge. |
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.