William Tyndale's New Testament

Rippon · Aug 21, 2006

As I said on another thread that I bought his 1534 revision ( with modern typeface ) . It has proven to be very satisfying . I have been doing some comparisons with the KJV ( the 1789 Blayney revision ) .

In the following I will cite some miscellaneous things from the book of Matthew . Generally these citations will consist of snippets . It is interesting to see the differences with the KJV . But for the most part the KJV is running on the same road that the Tyndale translation paved . So I am not trying to say that the two are radically different from the other . The Tyndale verson did not have verse divisions , so pardon me for any errors on that score .

3:7 -- who hath taught you to flee from the vengeance to come ?

5:32 -- causeth her to break matrimony . And whosoever marrieth her that is divorced , breaketh wedlock .

5:47 And if ye be friendly to your brethren only , what singular thing do ye ?

6:7 And when ye pray , babble not much , as the heathens do

9:13 I have pleasure in mercy , and not in offering .

10:26 There is nothing so close , that shall not be opened

11:19 Neverthelater [ a conjunction I had never seen before ]

11:20 ...they mended not [ they did not repent ]

11:27 ... he to whom the son will open him .

11:28 Come unto me all ye that labour and are laden , and I will ease you

13:22 distastefulness of riches

13:28 thy close [ field ]

13:28 envious man [ enemy ]

14:36 And as many as touched it were made safe . [ KJV -- perfectly whole ]

15:9 men's precepts [ commandments of men ]

15:26 It is not good to take the children's bread , and to cast it to whelps .

16:3c-4a Ye can discern the fashion of the sky , and can ye not discern the signs of the times ? The froward nation and adulterous seeketh a sign

16:18 I will build my congregation

16:22b-23 Master , favour thyself this shall not come unto thee . Then turned he about , and said unto Peter : Come after me , Satan ; thou offendest me , because thou savourest not godly things , but worldly things .

17:5c This is my dear son , in whom I delight ; hear him .

18:3 except ye turn

18:26b besought him , saying : Sir , give me respite , and I will pay it every whit .

19:9 breaketh wedlock [ commit adultery ]

19:12 chaste [ eunuchs ]

21:24 assoil me [ ask me ]

21:44 at times convenient [ in their seasons ]

22:15 tangle him in his words [ entangle him in his talk ]

22:16 considerest not men's estate [ regardest not the person of man ]

23:4 burthens [ but in 11:28 Tyndale uses the word burdens ]

23:16 he offendeth [ is a debtor ]

23:18 offendeth [ he is guilty ]

24:7 in all quarters [ divers places ]

24:12b -- the love of many shall abate .

24:13 But he that endureth to the end , the same shall be safe .

24:22 the chosen's sake

24:51a and will divide him , and give him his reward with hypocrites

25:6 go out against him [ go out to meet him ]

25:23 go into thy master's joy

25:46 everlasting pain

27:14 debite [ governor ]

27:24 but that more busines was made [ but that rather a tumult was made ]

28:14 we will appease him [ we will persuade him ]

Logos1560 · Aug 21, 2006

Rippon said:

As I said on another thread that I bought his 1534 revision ( with modern typeface ) .

In the following I will cite some miscellaneous things from the book of Matthew .

16:18 I will build my congregation
Click to expand...

The use of "congregation" is one of the renderings that Tyndale strongly defended. The paragraphs below may help to explain why Tyndale favored the rendering "congregation" instead of "church."

The bishops of the Church of England had found fault with the Great Bible for its abandonment of the Latin ecclesiastical terms (coming from Tyndale through Matthew's Bible) (Hammond, Making of the English Bible, p. 41). "Tyndale was not careful to retain in his translation the long-cherished words of the Vulgate and of the church, but freely translated the Greek into words that seemed to him best to convey the thought of the original" (Price, The Ancestry of Our English Bible, p. 248). David Daniell commented: "Congregatio had been used by Erasmus in his parallel Latin translation for the Greek ekklesia wherever it occurred. Tyndale avoids 'church' because it is not what the New Testament says" (William Tyndale, p. 148). David Cloud acknowledged that Tyndale “always translated the word ecclesia by the word congregation” (Faith, p. 480). Again Cloud noted that Tyndale used “congregation” and that “this might be deemed better” (Bible Version Question/Answer, p. 147). Tyndale wrote: “The word church hath divers significations. First it signifieth a place or house” (Answer, p. 11). He added: “In another signification, it is abused and mistaken for a multitude of shaven, shorn, and oiled; which we now call the spiritualty and clergy” (p. 12). G. E. Duffield commented that "Tyndale knew that in current parlance the word church usually meant the clergy or the ecclesiastical hierarchy" and that "in the Bible ecclesia referred to God's people, not merely to the clergy" (Work of William Tyndale, p. xx). MacCulloch confirmed that “the word ‘Church’ had commonly come to signify the vast European-wide trade union that was the clergy” (Reformation, p. 41).

Conant noted: "The uniform rendering of ecclesia by congregation formed one of the characteristic features of the earlier versions, and was accounted of primary importance, as representing to the English mind the generic idea of visible Christianity as a community of equals" (The English Bible, p. 399). In 1583, Fulke explained why ecclesia was first translated "congregation" in the early English Bibles. He noted that "the word church of the common people at that time was used ambiguously, both for the assembly of the faithful, and for the place in which they assembled; for the avoiding of which ambiguity they translated ecclesia the congregation" (A Defence, p. 90). He also added that the early translators "departed neither from the word nor meaning of the Holy Ghost, nor from the usage of that word ecclesia, which in the scripture signifieth as generally any assembly, as the word 'congregation' doth in English" (Ibid., p. 239).

The Oxford Illustrated History of the Bible stated that “the selection of one word rather than another can alter the reader‘s understanding significantly. That is very apparent in the early sixteenth-century English renderings which were sensitive to what then seemed undesirable connotations of such words as ‘church‘ (for which ‘congregation‘ might be substituted“ (p. 189). This source also noted “the AV deliberately opted for more ecclesiastical terms like ’church’” (p. 210). The evidence in the preceding paragraph provided some of the undesirable connotations that Tyndale considered to be associated with the word “church” and why he considered “congregation” to be a more accurate rendering of the Greek word ecclesia. De Hamel suggested that “a Roman Catholic Bible might opt for vocabulary like ’church‘, ’priest’, ’chalice’, and ’charity’” while “a Protestant Bible might translate those same words from the Greek as ’congregation’, ’elder’, ’cup’ and ’love’” (The Book, p.245).

Rippon · Aug 23, 2006

Thanks For The Helpful info

Here are some extracts from Colossians . Not nearly as long as my Matthew citations .

2:7 rooted and built in him and steadfast in the faith , as ye have learned ; and therein be plenteous in giving thanks .

2:18 Let no man make you shoot at a wrong mark

3:21 Fathers , rate not your children , lest they be of a desperate mind .

In the prologue to this letter he says : ... even this epistle followeth the example of the epistle to the Ephesians , containing the tenor of the same epistle with fewer words .

Rippon · Aug 23, 2006

Philippians

1:6,7 __and am surely certified of this , that he which began a good work in you shall go forth with it until the day of Jesus Christ , as it becometh me so to judge of you all , because I have you in my heart , and have you also every one companions of grace with me , even in my bonds , as I defend and establish the gospel .

1:8 I long after you all from the very heart root in Jesus Christ [ don't you just love the words "hear root " ? ]

1:9 and in all feeling [ KJV - all judgment ]

1:14 the brethren in the Lord are boldened through my bonds , and dare more largely speak the word without fear .

1:16 The one part preacheth Christ of strife and not purely

1:18 So that Christ be preached all manner ways , whether it be by occasion or of true meaning

1:20 as I heartily look for and hope , that in nothing I shall be ashamed , but that with all confidence , as always in times past , even so now

1:23 I am constrained of two things : I desire to be loosed , and to be with Christ , which thing is best of all .

1:27 that ye continue in one spirit and in one soul [ KJV has mind ]

2:2 if there be any compassion or mercy [ the KJV has bowels -- but compassion sounds more contemporary ]

2:13 For it is God which worketh in you both the will and also the deed

2:15 that ye may be faultless and pure

2:19 when I know what case ye stand in [ when I know your state ]

2:22 so with me bestowed he his labour upon the gospel

2:28 I sent him therefore the diligentlier

3:1 For to you it is a sure thing [ but for you it is safe ]

3:2 Beware of dissension [ the concision ]

3:13 I count not myself that I have gotten it [ I count myself to have apprehended ]

4:1 so continue in the Lord [ stand fast ]

4:5 Let your softness be known unto all men [ let your moderation ]

Logos1560 · Aug 23, 2006

William Tyndale is correctly known as the father of our English Bible, and he is due much of the credit for many of the renderings in later English Bibles including the KJV. Kevin James maintained that Tyndale based his N. T. “on Erasmus’s third edition of the Greek New Testament (1522)“ (Corruption, p. 2). David Norton noted that Tyndale’s “care above all was for accuracy in representing the originals, then for clarity, lastly for fidelity to his sense of the proprieties of English grammar and vocabulary” (History, p. 26). D. A. Waite observed that "Tyndale was a great Bible translator who was martyred because of his Bible translation" (Defending the KJB, p. 48). An appendix in Waite's Defined KJB pointed out that Tyndale earned the title "Hero of the Reformation" (p. 1668). Streeter described Tyndale as "one of the most spiritual and scholarly men who ever lived" (75 Problems, p. 19). In his introduction to his modern spelling reprint of Tyndale's 1526 New Testament, John Wesley Sawyer, a KJV-only advocate, noted that Tyndale "believed in God and Christ, and believed that the Bible was the very Word of God: that it needed to be in the hands of every person" (p. 10).

James Son maintained that William Tyndale "approached the holy scriptures in awe and with the utmost reverence" (New Athenians, p. 76). David Cloud referred to “Tyndale’s masterly translation” and “Tyndale’s masterpiece” (Faith, pp. 472, 532). John Day observed: "Tyndale believed that Scripture alone, properly understood, would reveal to men and women--in their own language--what they should believe and how they should live" (Dictionary of Literary Biography, Vol. 132, p. 297). Conant maintained that Tyndale's writings "marked him out before all Christendom as a standard bearer in the cause of the Bible and the people against that of the Pope and priesthood" (English Bible, p. 152). Clebsch wrote: "Tyndale fashioned the spectacles through which generations of Englishmen read their Bibles" (England's Earliest Protestants, p. 197). Clebsch also called Tyndale's book A Pathway to the Holy Scripture "the magna carta of English Puritanism" (p. 167). Richard Lovett wrote: “The Bible of the English-speaking nations was very largely the work of one heroic, simple-minded, scholarly man, William Tyndale” (Printed English Bible, p. 14). David Daniels noted that “one man did more for the English Bible than any single person before or since: William Tyndale” (Answers, p. 24). Because so much of the KJV comes from Tyndale's Bible, Sawyer referred to Tyndale as "the primary translator of the KJV" (p. 6). Bradley identified Tyndale as "the principal translator" of the KJB (Purified, p. 51).

Phil Stringer claimed that Tyndale "took many Baptist positions" in doctrine such as "teaching the independence of local churches, priesthood of all believers, only two offices for the church--pastor and deacon, baptism by immersion of believers only, and sole authority of Scripture" (Faithful Baptist Witness, pp. 106-107). Tyndale pointed out that Christ "ordained in his kingdom and congregation two officers" (Expositions, p. 253). In one of his books, Tyndale described baptism as "the plunging into the water" (Doctrinal Treatises, p. 253). He also clearly stated that the work of baptism "justifieth us not" (Expositions, p. 90). A few have even claimed that Tyndale was a Baptist (Ford, Origin of the Baptists, p. 32; Davis, History of the Welsh Baptists, p. 21), but most church historians would probably dispute that claim as being unproven and unlikely.

Tyndale was also accused of holding Lutheran views, especially because he translated and used some of the notes in Luther's Bible. For example, the Bishop of London Tonstal accused him of being a "maintainer of Luther's sect" (Doctrinal Treatises, p. xxxii). Eadie noted that "Sir Thomas More, King Henry, Lee, and Cochlaeus regarded Tyndale as a promoter of Lutheranism, and his Testament was loosely spoken of as a translation of Luther's German version" (English Bible, p. 122). Eberhardt also claimed that "Tyndale would edit the Lutheran version of the English Bible" (Summary of Catholic History, II, p. 182). In contrast, Eadie concluded that "it is against all evidence to call Tyndale Lutheran" (English Bible, p. 122). Richard Lovett wrote: “Only ignorance or willful prejudice can affirm that Tyndale’s text is merely a translation of Luther” (Printed English Bible, p. 32). Tyndale himself noted: “When he (Thomas More) saith, ‘Tyndale was confederate with Luther,‘ that is not truth” (Answer, p. 147). At the very least, it could be pointed out that Tyndale was more sound in doctrine than some of the later English translators such as the Church of England translators of the KJV.

In his book about the KJV, F. H. A. Scrivener included a partial list of "places in which the translators of 1611 have apparently followed the Latin Vulgate, mostly after the example of Tyndale, sometimes of Versions later than his, especially of the Rhemish of 1582, whereof the Epistle of the Translators to the Reader speaks so contemptuously" (Authorized Edition, p. 262). In his article explaining how the word "Easter" came to be in the English Bible, Glenn Conjurske noted: "Though his [Tyndale's] was generally a good translation, much of which survives to this day in the King James Version, yet he did not translate so literally and faithfully as we could wish" (Olde Paths, April, 1992, p. 82). In another issue of his publication, Conjurske referred to the "frequent paraphrasing which is to be found in the versions of Tyndale and Luther" (Feb., 1997, p. 28). In another issue, Conjurske wrote: “”Most of the paraphrasing in the King James Version is retained from Tyndale and Coverdale” (Oct., 1997, p. 238). G. E. Duffield also pointed out that "the looseness and tendency to paraphrase is a weakness in Tyndale," but that he showed signs of correcting this in his revisions (Work of William Tyndale, p. xxvi).

Regardless of a few imperfections, Tyndale did an outstanding job in his translating, especially considering the conditions under which he had to work. British Authors Before 1800 observed that Tyndale "was undoubtedly a fine Greek scholar and a surprisingly good Hebraist" (p. 528). The Oxford Encyclopedia of the Reformation stated: "As a translator, Tyndale demonstrated a level of competency in the original languages that was rare anywhere in sixteenth-century Europe" (IV, p. 190). In his introduction to a modern spelling Tyndale's New Testament, David Daniell noted that Tyndale "was a better Greek scholar than Luther, and his understanding was more than just competent" (p. xvii). In his biography about Tyndale, Daniell pointed out that Tyndale "was a most remarkable scholar and linguist, whose eight languages included skill in Greek and Hebrew far above ordinary for an Englishman of the time" (p. 2). D’Aubigne quoted a disciple of Reuchlin who observed that Tyndale “is a master of seven languages, Hebrew, Greek, Latin, Italian, Spanish, English, French, and so thoroughly, that whatever he is speaking one might believe it to be his mother tongue” (History of Reformation, V, p. 31).

Many scholars, including many KJV-only advocates, claim that 70 to 90% of Tyndale's is found in the KJV's New Testament. William Bradley acknowledged: "Without William Tyndale, there would be no King James Bible" (Purified Seven Times, p. 59). Ian Paisley pointed out that Tyndale "translated into English the Preserved Word of God, not the Perverted Word of God" (Plea, p. 106). David Daniels wrote that “Tyndale published the first preserved English New Testament” (Did the Catholic Church, p. 75). William Byers observed: "Tyndale's translation was the first, in English, from the pure text that our King James comes from" (History of the KJB, p. 97). David Cloud commented that “Tyndale gave the English people a Bible that is not only accurate but also beautiful” (Faith, p. 507). James Sightler acknowledged that "Tyndale's work was the bedrock of the KJV of 1611" (Testimony, p. 12). Wikgen noted that Tyndale's "became, in fact, a foundation for all subsequent efforts of revision" (Interpeter's Bible, I, p. 87).

Rippon · Aug 27, 2006

Starting On Acts

I'll note the differences between the Tyndale translation and the KJV ( of 1789 ) . I will mention the ESV wording at times in these snippets . The K means KJV ,the T means Tyndale , and the E means the ESV .

1:5 K-- truly baptized

T-- does not have truly

1:20 T- uses the word "bishopric"

2:1 K-- fully come

T-- does not have "fully"

2:2 K-- rushing mighty wind ( same as the ESV)

T-- does not have "rushing"

2:23 K-- wicked hands

T-- unrighteous persons

E -- lawless men

2:24 K-- pains of death

T-- sorrows of death

E-- pangs of death

2:25 K -- before my face

T-- before me ( same as the E )

3:10 K-- they were filled with wonder and amazement ( E retains the first 5 words )

T-- they wodered and were astonished

3:16 K-- perfect soundness

T-- this health

3:22 K -- truly Moses said

T-- Moses said ( same as the E )

3:23 K --And it shall come to pass

T -- For the time will come

4:5 K -- And it came to pass

T-- And it chanced on the morrow

4:9 K -- impotent man

T-- sick man

E -- crippled man

4:12 K -- under heaven ( same as the E )
T-- does not have this line

4:16 K-- notable miracle
T-- manifest sign
E-- notable sign

5:15 K -- beds and couches
T-- beds and pallets

5:23 K -- truly
T-- does not have that word

5:23 K -- with all safety
T-- as sure as was possible

5:36 K-- to be somebody
T-- boasting himself
E -- claiming to be somebody

6:3 k -- business
T-- needful business

6:11 K-- they suborned men
T-- sent they in men
E -- they secretly instigated men

Jerome · Aug 28, 2006

A useful link with Wycliffe, Tyndale, etc. translations in parallel:

http://pcministry.com/NTcompare/index.htm

Notice Titus 1:5: Wycliffe had preestis, Tyndale had seniors:laugh: , later elders.

Rippon · Aug 28, 2006

That was a site for sore eyes Jerome . BTW , you did not include the Vulgate written by your namesake . O , that's right , it's in Latin .

Rippon · Aug 28, 2006

Continuing In Acts

7:5 K-- not so much as to set his foot on

T -- not the breadeth of a foot

E-- not even a foots length

7:19 K -- to the end that they might not live

T -- that they should not remain alive

E -- so that they would not be kept alive

7:20 K -- and was exceedingly fair

T-- was a proper child in the sight of God

E -- beautiful in God's sight

7:38 K -- lively oracles

T-- the word of life

E -- living oracles

7:42 K -- the host of heaven ( same as the E )

T-- the stars of the sky

7:57 K -- they cried out with a loud voice ( same as the E )

T-- they gave a shout with a loud voice

8:1 K -- And Saul was consenting unto his death

T-- Saul had pleasure in his death

E-- And Saul approved of his execution

8:2 K -- carried Stephen to his burial

T-- dressed Stephen

E -- buried

8:6 K -- with one accord gave heed

T-- gave heed

E -- with one accord paid attention

8:11 K -- he had bewitched them with sorceries

T-- with sorcery he had mocked them

E -- He had amazed them with his magic

8:26 K -- and go toward the south ( same as E )

and go toward midday

8:30 K - ran thither toward him

T-- ran to him ( same as E )

8:33 K -- In his humilation his judgment was taken away

T-- Because of his humbleness , he was not esteemed

E -- In his humilation justice was denied him

sbckid · Aug 29, 2006

I have been told that William Tyndale's work was somewhat "loose" or more 'de' in translation. What is your opinion?

Rippon · Aug 29, 2006

At the time in which he did his translation and revision -- it was considered idiomatic . It was written in the language of the people at that time . So was Luther's translation ( from what I have gathered from translations of his work ) . The second so-called Wycliffe translation ( he had died more than 12 years before if I recall ) was also written in contemporary speech . I wouldn't call the style "loose" at all , but it was not form-driven .

Rippon · Aug 30, 2006

Continuing In Acts

K= KJV ; T= Tyndale ; and the E= ESV

10:7 K- waited on him continually

T- waited on him

E- attended him

10:17 K - doubted in himself

T- mused in himself

E - inwardly perplexed

10:19 K- three men seek thee

T- men seek thee

E - three men are looking for you

12:3 K - unleavened bread ( same as E )

T- sweet bread

12:4 K- apprehended

T- caught

E - seized

12:10 K- ward
T- watch
E - guard

12:18 K- no small stir
T- no little ado
E - no little disturbance

12:19 K - commanded that they should be put to death
T- commanded to depart
E - ordered that they should be put to death

12:20 K - highly displeased
T- displeased
E- angry

12:24 K- But ( same as E )
T- And

13:1 K- which had been brought up with Herod
T- Herod the Tetrarch's nursefellow
E- members of the court of Herod

13:20 K- 450 years ( same as E )
T- 401 years

13:43 K- religious proselytes
T- virtuous converts
E - devout converts

13:45 K- envy
T- indignation
E - jealousy

Also 13:45 K- contradicting and blaspheming
T- speaking against it and railing on it
E- contradict what was spoken by Paul , reviling him

14:2 K- and made their minds evil affected against the brethren
T- and unquieted the minds of the gentiles against the brethren
E- and poisoned their minds against the brothers

14:5 K- to use them despitefully
T- to put them to shame
E - to mistreat them

14:8 K- impotent in his feet
T- weak in his feet
E- who couldn't use his feet

14:15 K- we are men of like passions with you
T- we mortalmen like unto you
E- We are also men , of like nature with you

Rippon · Aug 31, 2006

I Left Out A Couple

Acts 11:4 K -- rehearsed the matter from the beginning , and expounded it by order unto them

T-- expounded the thing in order to them

E-- explained it to them in order

11:23 K-- they would cleave unto the Lord

T-- they would continually cleave unto the Lord

E -- remain faithful to the Lord

Rippon · Sep 1, 2006

Continuing In Acts

15:3 K- Phenice
T- Phoenicia ( same as E )

15:12 K - kept silent
T- was peaced
E- fell silent

15:24 K- subverting your souls
T- cumbered your minds
E- troubled you

15:28 K- to lay upon you a greater burden
T- to put no grievous thing to you
E- encouraged the brothers with many words

16th Chapter

vs.7 K - they assayed to go
T- sought to go
E- they attempted to go

vs. 10 K- assuredly gathering
T- certified
E- concluding

vs. 12 K - a colony
T- a free city
E- a Roman colony

vs. 20 K - exceedingly trouble
T- disturbing
E- disturbing
NET text = into confusion ; NET note = agitate , cause trouble

vs.23 K- laid many stripes upon them
T- beaten them sore
E- inflicted many blows upon them

vs. 31 K- Lord Jesus Christ
T- Lord Jesus ( same as E , and the NET )

vs. 33 K- washed their stripes
T- washed their wounds ( same as E )

vs. 34 K - rejoiced , believing in God with all his house
T- joyed , that he with all his household believed
E- rejoiced along with his entire household that he had believed in God
NJB - the whole household celebrated their conversion to belief in God
HCS - rejoiced because he had believed God with his whole household
TNIV - filled with joy because he had come to believe in God - he and his whole household
I think that the E rendering is the weakest , not only he , but his whole house believed .

vs. 37 K - But ( same as E )
T- Then

Rippon · Sep 3, 2006

Acts 17

17:2 K - reasoned with them out of the scripture ( from the scripture -- E )
T - declared out of the scripture unto them

17:4 K - consorted with
T- accompanied with
E- joined

17:5 K - moved with envy
T- having indignation
E - wre jealous

17:5 K - certain lewd fellows of the baser sort
T - evil men which were vagabonds
E - wicked men of the rabble

17:6 K - And ( same as E )
T- But

17:6 K - These that have turned the world upside down ( E similiar )
T- These that trouble the world

17:7 K - hath received
T - hath received privily
E - has received

17:9 K - when they had taken security of Jason
T- when they were sufficently answered of Jason
E - when they had taken money as security from Jason

17:11 K - with all readiness of mind
T - with all diligence of mind
E - with all eagerness

17:12 K - honorable women
T - worshipful women
E - women of high standing

17:13 K - But ( same as E )
T - When

17:14 K - immediately ( same as E )
T - by and by

17:16 K - given to idolatry
T - given to worshipping of images
E - full of idols

17:18 K - strange gods
T - new devils
E - foreign divinities

17:19 K - areopagus ( same as E )
T - Mars Street

17:27 K - if haply they might feel after him and find him
T - if they might feel and find him
E - in the hope that they might feel their way toward him and find him

17:29 K - graven by art and man's device
T - graven by craft and imagination of man
E - formed by art and the imagination of man

17:30 K - winked at
T - regarded not
E - overlooked

!7:34 K - Dionysius the Areopagite ( same as E )
T - Dionysius a senator

Rippon · Sep 4, 2006

Acts 18 and 19

18:4 K - reasoned ... persuaded ( same as E )
T - preached ... exhorted

18:5 K - pressed in the spirit
T - constrained in the spirit
E - occupied with the word

18:14 K - wicked lewdness ... bear with you
T - evil deed ... hear you
E - vicious crime ... reason to accept your complaint

19:11 K - wrought special miracles
T - wrought no small miracles
E - extraordinary miracles

19:17 K - fell on them all ( same as E with the exception of using upon )
T - came on them all

19:33 K - his defence
T - an answer
E - a defence

19:37 K - blasphemers of your goddess ( same as E )
T - despisers of your goddess

19:38 K - let them implead one another
T - let them accuse one another
E - let them bring charges against one another

Rippon · Sep 5, 2006

Acts 20 -- 25

20:1 K - embraced them and departed
T - took his leave of them , and departed
E - encouraging them , he said farewell and departed

20:21 K - Lord Jesus Christ ( same as E )
T - Lord Jesus ( same as HCSB )
NET = shorter reading is to be preferred

20:28 K - feed the church of God
T - rule the congregation of God
E - care for the church of God
NET text = shepherd the church of God

20:31 K - watch
T - awake
E - be alert

21:15 K - took our carriages
T- we made ourselves ready

21:21 K - walk
T - live ( not just the modern versions using "live" instead of walk )

22:3 K - zealous
T- fervent-minded to Godward
E - zealous for God

22:14 K - hath chosen thee
T - hath ordained thee
E - has appointed you

23:1 K - earnestly beholding
T - beheld
E - looking intently

24:10 K - answered , Forasmuch
T - answered : I shall with a more quiet mind answer

24:16 K - And herein do I exercise myself , to have always a conscience void of offence
T - And therefore study I to have a clear conscience
E - I always take pains to have a clear conscience

25:12 K - Then Festus , when he had conferred with the council , answered ( E is the same , but it has "his council" )
T - Then spake Festus with deliberation , and answered

25:17 K - Therefore
T - When
E - So

Rippon · Sep 6, 2006

Chapters 26 -- 28

26:20 - K - do works meet for repentance
T - do the right works of repentance
E - performing deeds in keeping with their repentance

26:22 - K - Having
T - Nevertheless
E - To this day

26:26 - K - for I am persuaded that none of these things ( same as E )
T - neither think I that any of these things

26:28 - K - Almost thou persuadest me to be a Christian
T - Somewhat thou bringest me in mind for to be come a Christian ?
E - In a short time would you persuade me to be a Christian ?

26:29 - K - were both almost
T - were not somewhat only
E - Whether short or long

27:7 - K - the wind not suffering us
T- the wind withstood us
E - the wind did not allow us

27:8 - K - and , hardly passing it
T - and with much work sailed beyond it
E - Coasting along it with difficulty

27:9 - K - admonished them
T - put them in remembrance
E - advised them

27:12 - K - the more part advised to depart thence
T- many took counsel to depart thence
E - the majority decided to put out to sea from there

27:13 - K - south wind blew softly
T - south wind blew
E - south wind blew gently

27:15 - K - we let her drive
T - we let her go and drove with the weather
E - we gave way to it and were driven along

28:2 - K - the barbarous people
T - the people of that country
E - the native people

28:4 - K - the barbarians
T- the men of the country
E - the native people

28:31 - K - the Lord Jesus Christ ... no man forbidding him
T- the Lord Jesus ... unforbidden
E - the Lord Jesus Christ ... without hindrance

William Tyndale's New Testament

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