To Be a Pilgrim

“To Be a Pilgrim” (also called “He Who Would Valiant Be” and “Who Would True Valour see”) is a hymn derived from the pen of the famed John Bunyan. Bunyan was a prolific writer, but is best known for his classic The Pilgrim’s Progress from This World, to That Which Is to Come.

John Bunyan was born in Elstow, Bedfordshire, England sometime in 1628. His Church of England parents had their infant John baptized November 30, 1628. By trade Bunyan was a tinker, a tinsmith who mended household utensils – which trade he learned from his father. Around 1653 or 1654 John was converted, immersed, and joined a nonconformist meeting in Bedford. Shortly afterward he began to preach and write on theological topics. After the monarchy was restored in 1660, Bunyan was soon arrested for his nonconformist preaching. In jail he wrote Grace Abounding to the Chief of Sinners and probably in this time also started The Pilgrim’s Progress,[i] which was written in an allegorical style. King James II issued a Declaration of Indulgence in 1672, and Bunyan was released from prison. Afterward, he devoted his time to writing and preaching (the Bedford Meeting chose Bunyan as pastor in 1671, while he was still in prison).

Many people consider Bunyan to have been a Baptist, but perhaps he is best understood as a Puritan who held baptistic beliefs. He agreed with Baptists on believer’s immersion, but rejected their strict communion practice (he teaching and practicing open communion). [A curiously inflamed legend runs round the internet while truth tries to get its boots on – that John Bunyan was committed to the Geneva Bible and rejected the King James translation of 1611. I debunked that myth in John Bunyan – Geneva Bible Only?]

John Bunyan died in London August 31, 1688. He was buried in Bunhill Fields, a nonconformist burying ground where many other notable English dissenters are buried.

“To Be a Pilgrim” was not written as a hymn for a hymn book, but first appeared in the second part of The Pilgrim’s Progress, in 1684. The hymn as first given below is how it appears as printed in The Pilgrim’s Progress: in Two Parts (1840 printing by L. & G. Seeley, London, 1840, page 381).

1. Who would true valour see
Let him come hither;
One here will constant be,
Come wind, come weather;
There’s no discouragement
Shall make him once relent
His first avow’d intent
To be a pilgrim.

2. Who so beset him round
With dismal stories,
Do but themselves confound—
His strength the more is.
No lion can him fright,
He’ll with a giant fight;
But he will have a right
To be a pilgrim.

3. Hobgoblin nor foul fiend
Can daunt his spirit;
He knows he at the end
Shall life inherit.
Then, fancies, fly away,
He’ll not fear what men say,
He’ll labour night and day
To be a pilgrim.

Ironically, the church that persecuted Bunyan over 200 years earlier went to some effort to include this poem in a hymnal. Percy Dreamer adapted the words of Bunyan for The English Hymnal of 1906 (Oxford: Oxford University Press). It is No. 402, in the category “General Hymns.” It appears with the tune Monk’s Gate, arranged by Ralph Vaughan Williams from a traditional English melody.

The hymn has also been paired with the tune St. Dunstan’s by Charles Winfred Douglas. The meter is sometimes given as 8 lines of 6.5.6.5.6.6.6.5. (as appears in this blog post) or as 4 lines of 11.11.12.11. (which are essentially the same, other than how it is presented on the page). The word arrangement by Percy Dreamer is as follows:

1. He who would valiant be
’Gainst all disaster,
Let him in constancy
Follow the Master.
There’s no discouragement
Shall make him once relent
His first avowed intent
To be a pilgrim.

2. Who so beset him round
With dismal stories,
Do but themselves confound—
His strength the more is.
No foes shall stay his might,
Though he with giants fight;
He will make good his right
To be a pilgrim.

3. Since, Lord, thou dost defend
Us with thy Spirit,
We know we at the end
Shall life inherit.
Then fancies flee away!
I’ll fear not what men say,
I’ll labour night and day
To be a pilgrim.

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[i] There is some disagreement among Bunyan historians and scholars as to which time of imprisonment Bunyan started writing The Pilgrim’s Progress.

One cup and no Sunday School

Some interesting information about the doctrine and history of a minority Stone-Campbell Restorationist group – the one communion cup and no Sunday School churches of Christ.

• A Brief History of the One-Cup and Non-Sunday School Movement
• Oddities in Pattern Theology
• First Day of the Week: Acts 20: 7

I found it intriguing; perhaps some of you will as well.

Arrogantly assuming Academic Elevation

In a Facebook group dedicated to the subject of “New Testament Textual Criticism,” a contributor using the name Stephen Ford posted a criticism of the Gospel accounts of the resurrection of our Lord Jesus Christ. Probably an atheist or agnostic (since he speaks of Christians in the 3rd person), his primary aim is to show that “The fact that the 4 gospels’ portrayals of the Easter story do indeed contradict each other…calls into question the essential reliability of the narratives as historical or eyewitness sources.”[i] At the moment I bypass the fact that Ford is merely regurgitating claims that have been reliably answered multitudes of times. What I want to notice is a peculiar, or particular, example of the arrogance of some textual critics. The names are changed to protect the guilty, and the particular group is not named because I respect the creator of the group (who was not involved in the exchange).[ii] 

The post was wrongly placed in this group because Stephen Ford does not (hopefully now, “did not”) understand the difference between New Testament textual criticism and criticizing the New Testament.[iii] When challenged for being “off topic,” he replied, “Pointing out discrepancies in a text is a criticism of the text, is it not?” Eventually, this led to mocking on the part of two text critics (and the moderator, who may also be a text critic).  

Boyd Stevens wrote: “If one doesn’t know what textual criticism is, it’s hard to take serious the entire post above.” The moderator who called attention to it being off topic agreed with Stevens (yet continued to leave the post up for commenting).[iv] 

Mitchell Timmons agreed: “I mean, the basic meaning of Textual Criticism is something that one learns about in Bibliology 101.”

J. Phillips correctly pointed out to Ford, “The sorts of discrepancies you see in the accounts are exactly what you see in real historical reporting. There are no actual contradictions.” Also, an exchange developed between Ford and a defender of the resurrection accounts, to which text critic Timmons looked down disgustedly and replied, “oh boy...”

Now, I understand that the post did not belong in this group, based on the criteria of what for and why the group exists. However, the particular moderator chose to leave it up for discussion before deleting it, to make an example as an illustration of people not knowing what text criticism is. Fair enough, I suppose. However, the mockery misses the point of truth by a mile. It is not that Ford does not know what text criticism is – but that he does not believe and misunderstands the Bible itself. You don’t have to be a text critic to harmonize and believe the Gospel accounts of the resurrection.

The comments of text critics Stevens and Timmons illustrate the arrogance of the Academy, the uplifting of the universities, and smirk of the scholastics. Knowing and understanding the biblical truth of the resurrection has nothing to do with knowing what the definition of text criticism is. Plenty of lay church members who know their Bibles “inside and out” and yet know little to nothing about text criticism. They understand the resurrection historically and theologically. You do not have to know what text criticism is to know what the Bible teaches,[v] however arrogantly some academics assume they know it all – and that you must bow before them if you wish to know it all. These text critics and the moderator do not get an “A” for effort, should go directly to jail, do not pass go, and do not collect $200!

• “Don’t let your boy’s schooling interfere with his education.” – Grant Allen
• “Pride brings a person low, but the lowly in spirit gain honor.” Proverbs 29:23

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[i] This likely is his real name, since he linked to an article “Conflicting Details in the Easter Story” on his blog.
[ii] And does not himself usually play the scholar card.
[iii] Textual criticism is the study of a literary work that aims to establish the original text, including the analysis of the transmission of said text from its origin to the present. Bart Ehrman explains it this way: “Textual criticism is the attempt to establish what an author originally wrote whenever there is some uncertainty about it. For example, if Dante wrote the Inferno by hand, and we don’t actually have the hand-written copy he produced, and different surviving copies of the work have differences among them – which one is most like what he actually wrote?”
[iv] The thread was closed after staying up for reading and commenting 48 hours. In contrast, some moderator in that same group quickly closed a critique of Mark Ward’s KJV Parallel Bible website – even though both Ward and leading evangelical text critic have called it “A New Tool for Teaching Textual Criticism to English Speakers” (therefore patently relevant to the group’s purpose).
[v] Unless they are wrong in constantly claiming their work affects no major Bible doctrine.

Accuracy in Acts

Some of the accuracy and authenticity of the book of Acts can be seen in the use of exact administerial/political terminology for various locales. In the Roman Empire (from 27 BC), provinces were divided into two classes: senatorial provinces and imperial provinces (see entry “province” in online Encyclopedia Britannica). In senatorial districts like Paphos and Achaia the officers were ανθυπατω, translated deputy (Latin proconsul, “[acting] in place of a consul”) Acts 13:7-8, 12; 18:12. In an imperial district like Philippi they were στρατηγοι, translated magistrates (Latin duumviri, “two men”) Acts 16:20, 22, 35-36, 38. Locally in Thessalonica they were πολιταρχας, translated rulers of the city (Greek, “chief men” or “first men”) Acts 17:6, 8. 

Πολιταρχας is used only in Acts 17:6 & 8 in the Bible. It was a very specific term for local rulers, which was doubted by skeptics until the discovery of the word on an excavated Thessalonian arch. The block now resides in the British Museum. “This large stone was built into a wall at the Vardar Gate of Thessalonica and was removed in 1877. The stone has been assumed to name city officials of the era. The inscription is important to New Testament scholars because it is one of the few stones that attests the existence of the office of politarch, mentioned in the Bible (Acts 17:6 and 8) and in only a few other literary sources.” https://www.britishmuseum.org/collection/object/G_1877-0511-1 Accessed 5 January 2024 10:35 pm.

Dan Wallace on his NKJV work

The following is my transcription of Daniel Wallace’s comments on the New King James Bible in his lecture “Which Translation is Best” (comments on the NKJV start about 18 minutes and 14 seconds in).

“The New King James Version, done in 1982, is a curiosity. Now, I’m going to say some things that are negative about it. But the reason I’m saying this is because I worked on it. I was Arthur Farstad’s assistant for quite some time. He was the senior editor of the New King James Bible, and I did a lot of proofreading and a little bit of editing. And basically, the New King James takes exactly the same Greek and Hebrew texts as the King James Bible took, and gives them a modern translation. The kind of translation (they had a lot of scholars, a lot of these scholars worked on some of these other translations), the basic kind of translation that the New King James Version has is along the lines of the New American Standard. It’s not as elegant as the ESV; it’s not quite as rigid as the New American Standard Bible. The problem with it is its textual basis is so bad. Now, it’s not that it is heretical, it’s just -- why use a Bible that in 5000 places isn’t the word of God, when you can use one that is the word of God in those 5000 places? It just makes no sense to me, and yet Christian after Christian loves the New King James Bible and say – ‘Oh, but I just love this translation I know it’s inferior in terms of textual basis, but wherever it’s translated it’s really good.’ Then use an ESV and you have a much better textual basis and you’ve got great notes. It just troubles me that we want these things just because of how it sounds rather than because of the textual basis, on which it’s based. Again, I worked on the New King James Version. In fact, I was kind of the watchdog to make sure the translators were translating from the Textus Receptus. In one or two places they weren’t, they used a modern Greek text and I really nailed these guys. I said, ‘No, that’s not right. You’ve got to do the TR.’ So, not a single one of the translators, not a single one of the editors of the New King James Bible thinks that the Greek text that they translated is the best one available today. Not one of them. And over 100 scholars worked on this. They just wanted to do it so it was in line with the old King James, so, it’s a throwback, it’s a nostalgia thing that I just think we need to get past.” [18:14-20:24]

Next is the transcript provided by BiblicalTraining.org to go with the lesson. From that you can see that the above transcription is a spoken and expanded version of this:

“The New King James version of 1982 is a curiosity. I am going to say some negative things about it and I can say this because I worked on it. This Bible takes the same Greek and Hebrew text as the King James Bible and gives it a modern translation. The basic kind of translation that the New King James Version has is similar to the New American Standard. It isn’t as elegant as the ESV or as rigid as the NASB. The problem with it; its textual basis is so bad. Interestingly, none of the translators involved with the NKJV thought the manuscripts which they used were the best manuscripts to use and over a hundred scholars worked on this translation. They wanted it done in line with the old King James Version. It was a nostalgia thing that we need to get past.”

This material is worth considering because Daniel Wallace, who at the time worked on the NKJV as an assistant to the senior editor Arthur Farstad, relates some of its history and work-in-progress, even pointing out that none of the NKJV translators believed the Greek text basis they were using was really what they should use – and some even tried to use something other than what they were instructed to use. I have previously pointed out that the NKJV and NIV has several translators in common. Wallace indicates that some NKJV translators worked on more than just that one modern translation.

Dan Wallace is obviously very biased against the NKJV, and some of what he says needs to be seasoned with a few grains of salt. The (then) young whippersnapper’s assessment that “I really nailed these guys” trying to use the CT must be judged in light of the product – there are several places where the NKJV translation better matches other modern translations based on the Critical Text than the King James Version based on the Textus Receptus. Some of his “nails” apparently did not hold.

Baptists in Canada

In 1763 members of a Baptist Church in Swansea, Massachusetts (and some other nearby churches, consisting in a total of thirteen Baptists), constituted a Baptist church. They chose Nathan Mason as their pastor, and emigrated as a body to Sackville, Nova Scotia, Canada (which area is now in the province of New Brunswick). After about eight years, the original members returned to Massachusetts. Though the church had grown, this apparently caused the remaining church to become cut-off and scattered, and eventually to disband.

The oldest continuing Baptist church in Canada is the Wolfville Baptist Church (originally Horton Baptist Church) in Wolfville, Nova Scotia. It was constituted on October 29, 1778 with ten members. Nicholson Pearson was its first pastor.

Baptists got a late start in Canada – compare 1763 in Nova Scotia versus 1638 in Rhode Island. This is probably due to the strong French and Catholic influence to the north. The French made the first permanent European settlement in what would become Canada.

According to The Canadian Encyclopedia and other sources, in 2021 Baptists make up about 1.2 percent of the population of Canada. In contrast, 100 years earlier in 1921, 4.8 percent of the population of Canada was Baptist.

A list of some of the Baptist groups in Canada:

• Association of Regular Baptist Churches of Canada
• Canadian Baptist Ministries

o   Baptist Convention of Ontario and Quebec

o   Baptist Union of Western Canada

o   Convention of Atlantic Baptist Churches

o   Union of French Baptist Churches (L’Union d’Églises Baptistes Françaises au Canada)

• Covenanted Baptist Church of Canada (possibly extinct)
• Fellowship of Evangelical Baptist Churches in Canada
• Landmark Missionary Baptist Association of Quebec (L’Association des Églises Missionnaire Baptiste Landmark du Québec)
• Primitive Baptist Conference of New Brunswick, Maine, and Nova Scotia[i]
• Sovereign Grace Fellowship of Canada
• Ukrainian Evangelical Baptist Convention of Canada
• Union of Slavic Churches of Evangelical Christians and Slavic Baptists of Canada
• U. S. A.-based denominations (such as Southern Baptist Convention, American Baptist Association, Baptist Bible Fellowship, Converge, North American Baptist Conference, Seventh-day Baptists)

Sources: A Short History of the Baptists, by Henry Clay Vedder (ABPS, 1907, pp. 276ff.); Baptists Around the World: A Comprehensive Handbook, by Albert William Wardin Jr. (Broadman & Holman, 1995); Repent and Believe: the Baptist Experience in Maritime Canada, by Barry M. Moody, Editor (Lancelot Press, 1980); The Canadian Encyclopedia.

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[i] Free or General Baptists, not the same as Primitive Baptists in the U.S.; some formed the Atlantic Canada Association of Free Will Baptists and some remain under the name Primitive Baptist.

The Gospel

The gospel is how (according to the Scriptures) that Christ died for our sins, was buried, and rose again for our justification – the message that “God saves sinners.” (Romans 1:16-17, 1 Corinthians 15:1–5)

“We Christians know that we are sinners; and we look to the Bible for something more than inspiring poetry or soul-stirring exhortation or expert instruction in the art of being religious...in my own right I am a sinner under the wrath and curse of God, and that in my own strength I am under the awful bondage of sin. What I need first of all is not exhortation, but a gospel, not directions for saving myself but knowledge of how God has saved me. Have you any good news? That is the question that I ask of you. I know your exhortations will not help me. But if anything has been done to save me, will you not tell me the facts?” (J. Gresham Machen, The Christian Faith in the Modern World, pp. 56-57)

Only A Sinner

James M. Gray wrote the words of Only a Sinner and Daniel B. Towner wrote the music. It was copyrighted in 1905 by Towner, and probably first printed in Revival Hymns: A Collection of New and Standard Hymns for Gospel and social meetings, Sunday schools and Young People’s Societies (Towner & Charles M. Alexander, Chicago, IL: Bible Institute Colportage Association, 1905). It has four stanzas and a recurring chorus, all of which place the salvation of sinners in no good that man does, but only of grace. To God be the glory!

1. Naught have I gotten but what I received;

Grace hath bestowed it since I have believed;
Boasting excluded, pride I abase;
I’m only a sinner, saved by grace!

Chorus:
Only a sinner saved by grace!
Only a sinner saved by grace!
This is my story, to God be the glory—-
I’m only a sinner saved by grace!

2. Once I was foolish, and sin ruled my heart,
Causing my footsteps from God to depart;
Jesus hath found me, happy my case;
I now am a sinner, saved by grace! (Chorus)

3. Tears unavailing, no merit had I;
Mercy had saved me, or else I must die;
Sin had alarmed me, fearing God’s face;
But now I’m a sinner saved by grace! (Chorus)

4. Suffer a sinner whose heart overflows,
Loving his Saviour, to tell what he knows;
Once more to tell it would I embrace—
I’m only a sinner saved by grace! (Chorus)

James Martin Gray was born in New York City, May 11, 1851. He was a son of Hugh Barr Gray and Mary Ann Martine. He was raised in the Episcopal Church and was converted around age 22 while training for the ministry. He married in 1870, and they had three children before her death in 1875. He joined those who seceded to form the Reformed Episcopal Church, and was ordained in 1877. In 1878 Gray married Susan Goodenough, and in 1879 he became pastor of the Reformed Episcopal Church in Boston, Massachusetts. He stayed there 14 years. Afterward he became dean and later president of the Moody Bible Institute, Chicago, Illinois, serving 30 years, from 1904 to 1934. Working with D. B. Towner, Gray published several editions of The Voice of Thanksgiving, the official hymnal of Moody Bible Institute.

Gray was active in the Christian struggle against modernism. He wrote the essay on the inspiration of the Bible in Volume 3 of The Fundamentals: A Testimony To The Truth (Chicago, IL: Testimony Publishing Company, 1917). Gray was one of the editors of the 1909 Scofield Reference Bible.

James M. Gray died September 21, 1935, at the Passavant Hospital in Chicago, Cook County, Illinois. He was buried at Woodlawn Cemetery in New York City, where Amanda, Susan, and three children had already been laid to rest. Hymnary.org list about 90 hymns written or arranged (altered) by James M. Gary.

Daniel Brink Towner was born April 5, 1850 in Bradford County, Pennsylvania. His parents were John Griffin Towner and Julia Forbes. He received his first musical training from his father, who also taught Philip Paul Bliss. He began his career as a music director in Methodist churches, then became the Director of Music at the Moody Bible Institute in 1893 – where he served until 1919. Towner died October 3, 1919 at age 69 near Sedalia, Missouri, while engaged in an evangelistic meeting. He is buried at the Rosehill Cemetery and Mausoleum in Chicago, Illinois. Perhaps his best-known tune is Trust and Obey, which he wrote for words written by John H. Sammis. 

In other words, a peripatetic mumpsimus

• apocryphalist, noun. (Informal) Someone who is not Catholic or Orthodox, and believes that the 14 apocryphal books should be included in Protestant Bibles.
• cosset, verb. To treat as a pet; pamper.
• coxcomb, noun. Dandy, fool, fop; pate, head; a jester's cap adorned with a strip of red.
• farrago, noun. An assortment or a medley; a conglomeration.
• illiquid, adjective. Not readily convertible into cash (esp. without a substantial loss in value).
• interlinear, adjective. Inserted between lines already written or printed; written or printed in different languages or texts in alternate lines.
• jalopy, noun. An old, decrepit, or unpretentious automobile.
• jannock, adjective. (British & Australian, Informal) Honest; fair; straightforward.
• lugubrious, adjective. Dismal, mournful, or gloomy, especially in an affected or exaggerated manner.
• mountebank, noun. A flamboyant charlatan; hawker of quack medicines who attracts customers with stories, jokes, or tricks.
• mumpsimus, noun. An error obstinately clung to; a prejudice.
• peripatetic, adjective. Walking or traveling about; itinerant.
• poesy, noun. Poetical works; poetry; the art or practice of composing poems.
• posey, adjective. Pretentious; characteristic of or being a poser, especially in being trendy or fashionable in a superficial way.
• prost, interjection. A contracted form of prosit; cheers.
• semiology, noun. The science that deals with signs or sign language; the study of signs and symbols.
• tisane, noun. An herbal infusion or similar preparation drunk as a beverage or for its mildly medicinal effect.
• varioloid, noun. Smallpox, or especially a mild smallpox occurring in persons who were vaccinated or previously had the disease.
• woodentop, noun. (chiefly British) A police constable when in uniform; also, a dull, foolish, or unintelligent person.

Pay attention and check your facts

In a Facebook group forum, the ubiquitous anti-KJVO critic Rick Norris thought he had found a bird’s nest on the ground. The rules given to King James’s translators include, in Rule 3, the statement that “The Old Ecclesiastical Words [are] to be kept, viz. the Word Church not to be translated Congregation &c.”

Imagining what ecclesiastical words were to be kept, Norris then imagined a translators’ violation of the rule, writing:

“If ‘bishop’ was one of those ecclesiastical words to be kept, they violated their rule at Acts 20:28.”

Unfortunately for Rick, in this case his imagination played a trick on him. The translators did not fail to keep “bishop” in Acts 20:28 – because the word “bishop” was not in Acts 20:28. Translators rule number 1 stated that, “The Ordinary Bible read in the Church, commonly called the Bishop’s Bible, is to be followed, and as little altered as the Truth of the originals will permit.” When the Bishop’s Bible is actually checked – instead of just assuming – it turns out that the base text, the 1602 Bishops Bible, did not have “bishop,” but rather” overseers,” the same word found in the 1611 translation!

1602 Bishops: Take heed therefore unto your selves, and to all the flocke, over the which the holy Ghost hath made you ouerseers, to rule the Church of God, which he hath purchased with his owne blood.

1611 King James: Take heed therefore unto yourselves, & to all the flocke, over the which the holy Ghost hath made you ouerseers, to feed the Church of God, which he hath purchased with his own blood.

Modern spelling KJV: Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

Rule 3 specifically mentions only one “old ecclesiastical word,” the word “Church.” It is not hard to think that words like baptism and bishop would also be under consideration. Men like Norris dig to find some nefarious intent of the translators, to wield as a weapon against King James Onlyists. Rather than some sinister motive, the simpler explanation is the most likely. Consider:

• Retaining the “old ecclesiastical words” would mean retaining words that were commonly found in the Church of England liturgy, such as church, baptism, bishop, and many others. I have not given this much thought previously. The Book of Common Prayer would probably be a good resource for comparing and considering what are “old ecclesiastical words.”
• These words in themselves (e.g., church, baptism, bishop, etc.) did not belong to the Church of England. These were ecclesiastical words in the English language used by Reformers, Puritans, Separatists, and Anabaptists. These were words of long-standing use in the English language. They were not unique to the faith and practice of the Church of England.

This can serve as a lesson to all of us. Pay attention and check the facts.

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Note: “Overseers” is also found in the 1560 Geneva Bible, 1557 Geneva New Testament, 1540 Great Bible, and 1526 Tyndale New Testament.

Acts, Missing Texts

MISSING TEXTS in ACTS, TR (Received Text) vs. NA (Critical Text)

Unless otherwise noted, the variant listed represents an omission from the Traditional Text.[i] The King James wording, based on the Received Text, is in [brackets]. This represents the text as translated in the King James Version, which is usually missing in modern English translations based on the Critical Text. In instances of an addition of a word or words not in the KJV/TR reading, the addition from the critical text is in {braces} with the English as found in the NIV. Some differences are matters of translation, and not listed here. For example, though both underlying Greek texts in Acts 7:2 have ανδρες αδελφοι και πατερες, the KJV has “Men, brethren, and fathers” while the NIV has “Brothers and fathers...”

 

1:4                   [with them]

1:14                 [and supplication]

1:15                 [disciples] (vs. brethren)

1:25                 [part]

2:1                   [with one accord]

2:7                   [all]

2:7                   [one to another]

2:23                 [have taken]

2.30                 [according to the flesh, he would raise up Christ]

2:31                 [his soul]

2:33                 [now]

2:38                 {your}

2:41                 [gladly]

2:42                 [and] [the 2nd “and”]

2:47                 [the church]

3:1                   [together]

3:6                   [rise up and]

3:11                 [the lame man]

3:20                 [text, Jesus Christ vs. Christ, Jesus] {translation, preached vs. appointed}

Note: verses 19-20 are arranged somewhat differently in each text

3:21                 [all] [the “all” before “his holy prophets”]

3:22                 [unto the fathers]

3:24                 [foretold; προκατηγγειλαν vs. κατηγγειλαν]

3:26                 [Son Jesus]

4:8                   [of Israel]

4:17                 [straitly threaten]

4:24                 [thou art God] (2^nd use)

4:25                 {our father} {through the Holy Spirit}

4:27                 {in this city}

5:5                   [these things]

5:23                 [without]

5:24                 [the high priest and] 

5:25                 [saying]

5:32                 [his]

5:33                 [took counsel]

5:34                 [apostles] (vs. men)

5:41                 [his name] (vs. the name)

6:3                   [Holy]

6:8                   [faith]

6:13                 [blasphemous]

7:11                 [land of]

7:16                 [the father of ]

7:17                 [sworn]

7:18                 {in Egypt}

7:30                 [of the Lord]

7:31                 [unto him]

7:32                 [the God] [2nd and 3rd uses]

7:37                 [the Lord your]

7:37                 [him shall ye hear]

7:46                 [the God of Jacob] (vs. the house of Jacob)

7:48                 [temples]

8:10                 [the great power of God] (vs. the power of God that is called great)

8:13                 [the things]

8:18                 [Holy]

8:22                 [God] (vs. the Lord)

8:37                [And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.] i.e., the entire verse is omitted.

9:5-6               [it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him]

9:19                 [Saul] (vs. he) [ii]

9:20                 [Christ] (usually changed to {Jesus})

9:29                 [Jesus] (and this is part of verse 28 in the CT)

9:31                 [churches] (vs. singular “church”)

10:6                 [he shall tell thee what thou oughtest to do]

10:7                 [Cornelius]

10:11               [unto him] [knit] [and]

10:12               [and wild beasts]

10:21               [which were sent unto him from Cornelius]

10:23               [Peter] (vs. he) [ii]

10:30               [I was fasting until this hour; and]

10:32               [who, when he cometh, shall speak unto thee]

10:33               [God] (vs. the Lord)

10:48               [of the Lord] (vs. of Jesus Christ)

11:9                 [me]

11:12               [doubting nothing] (vs. making no distinction)

11:28               [Caesar]

12:5                 [without ceasing] (vs. earnestly/fervently)

12:23               [the] in “the glory”

12:25               [to Jerusalem] (vs. from Jerusalem)

13:6                 {the whole island} (vs. the isle)

13:20               [And after that] [iii]

13:26               [to you] (vs. to us)

13:42               [the Jews]

                        [out of the synagogue, the Gentiles]

13:44               [to God] (vs. of the Lord)

14:17               [gave us; our hearts] (vs. gave you; your hearts)

15:7                 [among us] (vs. among you)

15.11               [Lord Jesus Christ] (vs. Lord Jesus]

15:18               [unto God are all his works] 

15:24               [saying, Ye must be circumcised and keep the law]

15:33               [unto the apostles] (vs. to those who had sent them)

15:34               [Notwithstanding it pleased Silas to abide there still] i.e., this verse is omitted

15:40               [of God] (vs. of the Lord)

16:7                 [the Spirit] (vs. the Spirit of Jesus)

16:13               [the city] (vs. the gate)

[where prayer was wont to be made] (vs. where we supposed there was a place of prayer)

16:17               [unto us] (vs. to you)

16.31               [Lord Jesus Christ] (vs. Lord Jesus)

17:5                 [which believed not]

17:14               [to go as it were to the sea] (vs. to go as far as to the sea)

17:18               [unto them]

17:26               [blood]

                        [hath determined the times before appointed] (vs. having determined appointed seasons)

17:27               [the Lord] (vs. God)

18:5                 [in the spirit] (vs. by the word)

18:7                 [Justus] (vs. {Titus} Justus)

18:17               [the Greeks]

18:19               [he came] (vs. they came/arrived]

18:20               [with them]

18:21               [I must by all means keep this feast that cometh in Jerusalem]

18:25               [the Lord] (vs. Jesus)

19:4                 [Christ Jesus] (vs. Jesus)

19:10               [Lord Jesus] (vs. Lord)

19:13               [We adjure] (vs. I adjure)

19:29               [whole]

19:35               [goddess]

19:37               [your] (vs. our)

19:40               [there being no cause whereby we may give an account] (vs. no cause for it, on account of which we will not be able)

20:1                 [embraced them] (vs. encouraged them)

20:4                 [into Asia]

[Sopater of Berea] (vs. Sopater {son of Pyrrhus} from Berea)

20:7                 [the disciples] (vs. we)

20:8                 [they] (vs. we)

20:15               [and tarried at Trogyllium]

20:21               [Christ]

20:24               [But none of these things move me, neither count I my life dear unto myself] (vs. But I do not account my life of any value nor as precious to myself)

[with joy]

20:25               [of God]

20:32               [brethren]

20:34               [Yea]

21:4                 [disciples] (vs. {the} disciples)

21:8                 [that were of Paul’s company]

21:15               [we took up our carriages] (vs. we got ready)

21:20               [Lord] (vs. God)

21:22               [the multitude must needs come together]

21:25               [that they observe no such thing, save]

22:9                 [and were afraid]

22:16               [the name of the Lord] (vs. his name)

22:20               [unto his death]

22:26               [Take heed what thou doest] (vs. What are you about to do?)

22:30               [from his bands]

23:9                 [the scribes] (vs. {some of} the scribes)

                        [let us not fight against God]

23:11               [Paul]

23:12               [certain of the Jews] (vs. the Jews)

23.15               [to morrow]

23:30               [how that the Jews]

[Farewell]

24:1                 [the elders] (vs. {some of} the elders]

24:2                 [worthy deeds] (vs. reforms)

24:6-8             [and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee] i.e., the last part of verse 6, all of verse 7, and the first part of verse 8 are omitted

24:9                 [assented] [συνεθεντο] (vs. συνεπεθεντο)

24:13               [prove] (vs. prove {to you})

24:15               [of the dead]

24:20               [if they found] (“if” is changed to “what”]

24:22               [heard these things]

24:23               [or come unto him]

24:26               [that he might loose him]

25:6                 [more than ten days] (vs. not more than eight or ten days)

25:7                 [round about] (vs. round about {him})

                        [Paul] (vs. him)

25:16               [to die]

25:18               [such things] (vs. evils/evil deeds)

26:7                 [King Agrippa] (vs. O king)

26:17               [now I] (vs. I)

26:18               [to turn them] (vs. that they may turn)

26:30               [when he had thus spoken]

27:14               [Euroclydon, i.e., a southeast wind] (vs. Euraquilo, i.e., a northeast wind)

27:16               [Clauda] (vs. Cauda)

27:17               [the quicksands] (vs. the Syrtis) [iv]

27:19               [we cast out] (vs. they threw/cast out)

27:34               [hair fall] (vs. hair perish)

28:1                 [they were escaped, then they knew] (vs. we escaped & we knew)

28:16               [the centurion delivered the prisoners to the captain of the guard: but]

28:25               [our] (vs. your)

28:29               [And when he had said these words, the Jews departed, and had great reasoning                                     among themselves] i.e., all of this verse is omitted

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[i] Some sources for comparison include Anderson, G. W. & S. E. A Textual Key, pp. 9-10; “Textual Variants in The New Testament,” Gary F. Zeolla | https://www.zeolla.org/christian/alt/main/variants.htm, and KJV Parallel Bible.org, Differences between Scrivener’s Textus Receptus/the KJV, and the Critical Text | https://kjvparallelbible.org/.
[ii] The noun/pronoun difference is common in the texts of Acts, and many more could be listed.
[iii] The different placement of και μετα ταυτα seems to make the translations refer to a different events.
[iv] την συρτιν in both TR and CT, but KJV translates it into English while many modern versions do not.