αὐτοῦ and ἑαυτοῦ, Part 1

Posted on January 26, 2024 by admin

In another essay I understood τὴν παρθένον αὐτοῦ (ESV: his betrothed)¹ differently from τὴν ἑαυτοῦ παρθένον (ESV: her as his betrothed and his betrothed).² My decision was based primarily on Paul’s argument, but it isn’t the customary way these phrases have been translated into English. I want to do a survey of the occurrences of αὐτοῦ and ἑαυτοῦ in the New Testament, particularly when associated with an article and noun in the accusative case.

According to the Englishman’s Concordance on Bible Hub there are 1,428 occurrences of αὐτοῦ and 47 occurrences of ἑαυτοῦ [see Table below]. If I’ve counted and recognized the accusative case correctly, there are only 21 occurrences of ἑαυτοῦ flanked by an article and a noun in the accusative case [see Table below].

Matthew

With the caveats above regarding counting and my ability to recognize the accusative case in Greek, I found 267 occurrences of αὐτοῦ in the Gospel of Matthew. Only 90 of them were associated with an accusative phrase. There were 2 occurrences of ἑαυτοῦ, but neither were associated with an accusative phrase. In most occurrences αὐτοῦ followed the accusative phrase. There were 4 exceptions:

In Matthew 2:2 his star (ESV) was αὐτοῦ τὸν ἀστέρα. In Matthew 7:24 and 7:26 his house (ESV) was αὐτοῦ τὴν οἰκίαν. And in Matthew 26:51 his ear (ESV) was αὐτοῦ τὸ ὠτίον.

In 7 occurrences αὐτοῦ wasn’t translated (i.e., his usually) in the ESV: Matthew 3:4 εἶχεν τὸ ἔνδυμα αὐτοῦ was wore a garment. In Matthew 9:7 ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ was and went home. In Matthew 9:16 τὸ πλήρωμα αὐτοῦ was the patch. In Matthew 22:24 τὴν γυναῖκα αὐτοῦ was the widow. In Matthew 24:51 καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει was …and put him with the hypocrites. In that place… In Matthew 27:30 τὴν κεφαλὴν αὐτοῦ was the head. And in Matthew 27:37 ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ was translated over his head they put the charge against him.

There were no occurrences of παρθένον in Matthew, so I latched onto τὴν γυναῖκα αὐτοῦ as a proxy. The phrase was translated his wife (ESV) in Matthew 1:24, 5:31, 5:32 [Table], 19:9 [Table] and 22:25. It was translated one’s wife (ESV) in Matthew 19:3 [Table] and (as mentioned above) the widow (ESV) in Matthew 22:24.

Both occurrences of ἑαυτοῦ are found in Jesus’ description of a wandering unclean spirit (Matthew 12:43-45 ESV):

When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, but finds none. Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. Then it goes and brings with it (ἑαυτοῦ) seven other spirits more evil than itself (ἑαυτοῦ), and they enter and dwell there, and the last state of that person is worse than the first. So also will it be with this evil generation.

Here ἑαυτοῦ was translated it (KJV: himself) and itself (KJV: himself), rather than his own like most occurrences of ἑαυτοῦ associated with an accusative phrase [see Table below]. As a matter of interest, τὰ ἱμάτια αὐτοῦ in Matthew 27:31 was translated his own clothes (ESV).

Mark

I found 163 occurrences of αὐτοῦ in the Gospel of Mark. Only 46 of them were associated with an accusative phrase. There were no occurrences of ἑαυτοῦ. In most occurrences αὐτοῦ followed the accusative phrase. There were 4 exceptions:

In Mark 7:19 his heart (ESV) was αὐτοῦ εἰς τὴν καρδίαν. In Mark 14:47 his ear (ESV) was αὐτοῦ τὸ ὠτάριον. In Mark 14:65 his face (ESV) was αὐτοῦ τὸ πρόσωπον. And in Mark 15:19 his head (ESV) was αὐτοῦ τὴν κεφαλὴν.

Only 1 occurrence of αὐτοῦ wasn’t translated (i.e., his usually) in the ESV: Mark 13:34 ἀφεὶς τὴν οἰκίαν αὐτοῦ was when he leaves home. There were no occurrences of παρθένον in Mark, so again I used τὴν γυναῖκα αὐτοῦ as a proxy. The phrase was translated his wife (ESV) in Mark 10:11.

Luke

I found 249 occurrences of αὐτοῦ in the Gospel of Luke. Only 72 of them were associated with an accusative phrase. In all of those occurrences αὐτοῦ followed the accusative phrase. There were 5 occurrences where αὐτοῦ was not translated (i.e., his usually) in the ESV:

In Luke 1:58 ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτοῦ μετ᾿ αὐτῆς was that the Lord had shown great mercy to her. In Luke 2:21 καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς was he was called Jesus. In Luke 5:25 ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν was and went home, glorifying God. In Luke 12:46 καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει was and put him with the unfaithful. And in Luke 15:20 καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ was translated and ran and embraced him.

There were 12 occurrences of ἑαυτοῦ, 7 of which were associated with an accusative phrase [see Table below]. The first occurrence follows (Luke 2:1, 3-5 ESV).

In those days a decree went out from Caesar Augustus that all the world should be registered…And all went to be registered, each to his own³ (ἑαυτοῦ) town. And Joseph also went up from Galilee, from the town of Nazareth,⁴ to Judea, to the city of David,⁵ which is called Bethlehem, because he was of the house and lineage of David,⁶ to be registered with Mary, his betrothed⁷ (τῇ ἐμνηστευμένῃ αὐτῷ), who was with child.

Here, the Greek word translated his own was ἑαυτοῦ (NET Parallel Greek and NA²⁸) or ιδιαν (Stephanus Textus Receptus and Byzantine Majority Text). It is fairly clear why Luke chose τὴν ἑαυτοῦ πόλιν (or, την ιδιαν πολιν) rather than τὴν πόλιν αὐτοῦ. The latter implies current residence, i.e., the town of Nazareth. The words ἑαυτοῦ or ιδιαν alert the reader that Joseph had a different relationship to this particular town: because [Joseph] was of the house and lineage of David he went to be registered to the city of David, which is called Bethlehem.

The next occurrence is similar, though more subtle (Luke 11:21, 22 ESV).

When a strong man, fully armed, guards his own (ἑαυτοῦ) palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil [Table].

Here again, the Greek word translated his own was ἑαυτοῦ: his goods (τὰ ὑπάρχοντα αὐτοῦ) are safe When a strong man, fully armed, guards his own palace (τὴν ἑαυτοῦ αὐλήν). Why did Luke choose τὴν ἑαυτοῦ αὐλήν rather than τὴν αὐλήν αὐτοῦ? Matthew and Mark chose τὴν οἰκίαν τοῦ ἰσχυροῦ (a strong man’s house)⁸ until someone bound the strongman. Then it became τὴν οἰκίαν αὐτοῦ (his house).⁹

I think Luke’s choice highlights that his palace, before it was taken from him, was not merely the current residence of the strong man, but in some sense it shared his identity, like Joseph’s relationship to Bethlehem. It was “the of himself palace” or “the palace of himself” in ways that his goods (τὰ ὑπάρχοντα αὐτοῦ), his armor (τὴν πανοπλίαν αὐτοῦ) and his spoil (τὰ σκῦλα αὐτοῦ) were not.

This is borne out in the next occurrence, where ἑαυτοῦ, when not part of an accusative phrase, is simply “oneself” in the genitive case (Luke 11:26 ESV):

Then [the unclean spirit]¹⁰ goes and brings seven other spirits more evil than itself (ἑαυτοῦ), and they enter¹¹ and dwell there. And the last state of that person is worse than the first.

The next occurrence of ἑαυτοῦ was a little more difficult to grasp (Luke 13:18, 19 ESV):

He said therefore,¹² “What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his (ἑαυτοῦ) garden, and it grew and became a tree,¹³ and the birds of the air made nests in its branches.”

The Greek words translated his garden were κῆπον ἑαυτοῦ: literally, “garden of himself.” Neither Matthew’s nor Mark’s Gospel account seemed particularly helpful at first (Matthew 13:31, 32 ESV):

He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants (τῶν λαχάνων) and becomes a tree, so that the birds of the air come and make nests in its branches.”

In Matthew’s account Jesus’ parable described ἡ βασιλεία τῶν οὐρανῶν (The kingdom of heaven; literally, heavens) rather than ἡ βασιλεία τοῦ θεοῦ (the kingdom of God). He wrote of a man who ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ (sowed in his field) rather than ἔβαλεν εἰς κῆπον ἑαυτοῦ (sowed in his garden). Am I straining gnats, I wondered, trying to distinguish between two interchangeable words: αὐτοῦ and ἑαυτοῦ?

Mark wrote (Mark 4:30-32 ESV):

And he said, “With what¹⁴ can we compare the kingdom of God, or what¹⁵ parable shall we use¹⁶ for it? It is like a grain of mustard seed, which, when sown on the ground, is the smallest¹⁷ of all the seeds¹⁸ on earth, yet when it is sown it grows up and becomes larger than all the garden plants (τῶν λαχάνων) and puts out large branches, so that the birds of the air can make nests in its shade.”

In Mark’s account there was no mention of a man or a garden beyond τῶν λαχάνων (ESV: the garden plants), just a general description of an event: ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς (ESV: which, when sown on the ground). He (and Matthew, for that matter) seemed more focused on the contrast of a tiny seed to a tree with large branches. Of course, I began to take that contrast more personally than I recall before, puzzling over Luke’s man who sowed that tiny seed in the “garden of himself.”

“If you’re really out there, I really want to know you,”¹⁹ was a tiny seed. I voiced the words in prayer, but they didn’t originate with me. I had no clue I was asking for eternal life as Jesus understood it. Even as that tiny seed began to grow into an insatiable appetite for the Bible, even as I labored to set the Gospels to music, I was too dull-witted to make the connection. Only when I sang the words for a more literate friend, and he commented on them,²⁰ did I begin to understand—this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent²¹—as Jesus’ definition of eternal life.

Over the past forty-five years that knowledge of the only true God, and Jesus Christ whom [He has] sent has grown considerably. From time to time I get a flash of the whole, but that vision is too immense for me to hold on to for very long. Most of the time I wander around in Him as He leads me through the Bible, focusing on details like why Luke used ἑαυτοῦ rather than αὐτοῦ, marveling at the connections that are made, like so many branches of a tree: for “‘In him we live and move and have our being.’”²²

Jesus seemed distressed when Philip said to him, “Lord, show us the Father, and it is enough for us” (John 14:8-11 ESV).

Jesus said to him, “Have I been with you so long,²³ and you still do not know me, Philip? Whoever has seen me has seen the Father. How²⁴ can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works [Table]. Believe me that I am in the Father and the Father is in me, or else believe²⁵ on account of the works themselves.

So, Luke’s choice of the word ἑαυτοῦ refocused my attention. Jesus wasn’t talking about mustard seeds, or fields, or trees, or even nesting birds specifically, but the kingdom of God (or the kingdom of heaven). Even more to the point, He described that kingdom’s formation and growth from a tiny seed within an individual: εἰς κῆπον ἑαυτοῦ: literally, “into [the] garden of himself.”

Though, I’m skipping ahead a bit, Paul chose ἑαυτοῦ to describe God’s kingdom (1 Thessalonians 2:11, 12 ESV):

For you know how, like a father with his (ἑαυτοῦ) children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own (ἑαυτοῦ) kingdom and glory [Table].

The Greek words translated into his own kingdom were εἰς τὴν ἑαυτοῦ βασιλείαν, literally, “into the of himself kingdom” or “into the kingdom of himself.” Abide in me, and I in you, Jesus said. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.²⁶ And He promised (John 15:7, 8 ESV):

If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples [Table].

And Paul wrote (2 Corinthians 5:16-21 ESV):

From now on, therefore, we regard no one according to the flesh. Even though²⁷ we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come [Table]. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation [Table]; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God [Table].

The Greek verb translated we might become was γενώμεθα, a form of γίνομαι in the subjunctive mood:

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.

The Greek conjunction translated so that was ἵνα. This is a purpose clause and “should be viewed as a definite outcome that will happen.” The most important words effecting that outcome are ἐν αὐτῷ, in him: not on our own or by our own efforts, not apart from Him, but in Him. Abiding, remaining, staying in Him causes the seed of his word to grow into the kingdom of God in the garden of ourselves.

I’ll continue with this in another essay. The tables mentioned above follow.

	αὐτοῦ Occurrences		ἑαυτοῦ Occurrences
	Total	Accusative Phrase	Total	Accusative Phrase
New Testament	1428	136	47	21
Matthew	267	90	2	0
Mark	163	46	0	0
Luke	249	72	12	6

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Matthew
Reference	NET Parallel Greek	ESV
Matthew 1:2	τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ	Judah and his brothers
Matthew 1:11	τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ	Jechoniah and his brothers
Matthew 1:21	καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν	you shall call his name Jesus
Matthew 1:21	αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν	for he will save his people from their sins
Matthew 1:23	καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ	they shall call his name Immanuel
Matthew 1:24	παρέλαβεν τὴν γυναῖκα αὐτοῦ	he took his wife
Matthew 1:25	ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν	he called his name Jesus
Matthew 2:2	εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα	For we saw his star
Matthew 2:13	παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	take the child and his mother
Matthew 2:14	παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	took the child and his mother
Matthew 2:20	παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	take the child and his mother
Matthew 2:21	παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	took the child and his mother
Matthew 3:3	εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	make his paths straight
Matthew 3:4	ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου	John wore a garment of camel’s hair
Matthew 3:4	καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ	and a leather belt around his waist
Matthew 3:7	ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα \|αὐτοῦ\|	But when he saw many of the Pharisees and Sadducees coming to his baptism
Matthew 3:12	καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ	and he will clear his threshing floor
Matthew 3:12	καὶ συνάξει τὸν σῖτον αὐτοῦ	and gather his wheat
Matthew 4:18	καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ	and Andrew his brother
Matthew 4:21	καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	and John his brother
Matthew 5:2	καὶ ἀνοίξας τὸ στόμα αὐτοῦ	And he opened his mouth
Matthew 5:31	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	Whoever divorces his wife
Matthew 5:32	πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ	everyone who divorces his wife
Matthew 5:45	ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς	For he makes his sun rise on the evil
Matthew 6:27	προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα	add a single hour to his span of life
Matthew 6:33	καὶ τὴν δικαιοσύνην αὐτοῦ	and his righteousness
Matthew 7:24	ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν	who built his house on the rock
Matthew 7:26	ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον	who built his house on the sand
Matthew 8:14	εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν	he saw his mother-in-law lying sick with a fever.
Matthew 9:7	ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ	he rose and went home.
Matthew 9:16	αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου	for the patch tears away from the garment
Matthew 9:38	ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ	to send out laborers into his harvest
Matthew 10:24	οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ	nor a servant above his master
Matthew 10:38	ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ	whoever does not take his cross
Matthew 10:39	ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν	Whoever finds his life will lose it
Matthew 10:39	ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν	whoever loses his life for my sake will find it.
Matthew 10:42	οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ	he will by no means lose his reward.
Matthew 12:19	οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ	nor will anyone hear his voice in the streets
Matthew 12:29	καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι	and plunder his goods
Matthew 12:29	καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	Then indeed he may plunder his house.
Matthew 12:33	Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν	Either make the tree good and its fruit good
Matthew 12:33	ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν	or make the tree bad and its fruit bad
Matthew 12:49	καὶ ἐκτείνας τὴν χεῖρα \|αὐτοῦ\|	And stretching out his hand
Matthew 12:49	ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν	toward his disciples, he said
Matthew 13:41	ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ	The Son of Man will send his angels
Matthew 13:54	καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ	and coming to his hometown
Matthew 15:6	οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ	he need not honor his father
Matthew 15:32	Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς (NA²⁸: Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ)	Then Jesus called his disciples to him
Matthew 16:13	ἠρώτα τοὺς μαθητὰς αὐτοῦ	he asked his disciples
Matthew 16:24	ἀράτω τὸν σταυρὸν αὐτοῦ	take up his cross
Matthew 16:25	ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν	For whoever would save his life will lose it
Matthew 16:25	ὃς δ᾿ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν	but whoever loses his life for my sake will find it
Matthew 16:27	καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ	and then he will repay each person according to what he has done
Matthew 17:1	καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	and John his brother
Matthew 17:27	καὶ ἀνοίξας τὸ στόμα αὐτοῦ	and when you open its mouth
Matthew 18:6	συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ	it would be better for him to have a great millstone fastened around his neck
Matthew 19:3	εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ	Is it lawful to divorce one’s wife
Matthew 19:9	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	whoever divorces his wife
Matthew 20:1	μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ	to hire laborers for his vineyard
Matthew 20:2	ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ	he sent them into his vineyard.
Matthew 20:28	καὶ δοῦναι τὴν ψυχὴν αὐτοῦ	and to give his life
Matthew 21:34	ἀπέστειλεν τοὺς δούλους αὐτοῦ	he sent his servants
Matthew 21:34	λαβεῖν τοὺς καρποὺς αὐτοῦ	to get his fruit
Matthew 21:35	καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ	And the tenants took his servants
Matthew 21:37	ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ	Finally he sent his son to them
Matthew 21:38	καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ	and have his inheritance
Matthew 21:45	Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ	When the chief priests and the Pharisees heard his parables
Matthew 22:3	καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ	and sent his servants
Matthew 22:5	ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ	another to his business
Matthew 22:6	οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ	while the rest seized his servants
Matthew 22:7	καὶ πέμψας τὰ στρατεύματα αὐτοῦ	and he sent his troops
Matthew 22:24	ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ	his brother must marry the widow
Matthew 22:25	ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ	left his wife to his brother
Matthew 24:18	ἆραι τὸ ἱμάτιον αὐτοῦ	to take his cloak
Matthew 24:31	καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ	And he will send out his angels
Matthew 24:31	καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ	and they will gather his elect
Matthew 24:43	καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ	and would not have let his house be broken into
Matthew 24:49	καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ	and begins to beat his fellow servants
Matthew 24:51	καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτ	…and put him with the hypocrites. In that place…
Matthew 25:14	καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ	and entrusted to them his property
Matthew 26:51	ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ	stretched out his hand and drew his sword
Matthew 26:51	ἀφεῖλεν αὐτοῦ τὸ ὠτίον	and cut off his ear
Matthew 26:65	τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ	Then the high priest tore his robes
Matthew 26:67	Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ	Then they spit in his face
Matthew 27:30	καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ	and struck him on the head
Matthew 27:31	καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ	and put his own clothes on him
Matthew 27:32	ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ	to carry his cross
Matthew 27:35	διεμερίσαντο τὰ ἱμάτια αὐτοῦ	they divided his garments
Matthew 27:37	ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ	over his head they put the charge against him
Matthew 27:53	καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ	and coming out of the tombs after his resurrection

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Mark
Reference	NET Parallel Greek	ESV
Mark 1:3	εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	make his paths straight
Mark 1:6	ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ	a leather belt around his waist
Mark 1:19	Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	John his brother
Mark 1:41	ἐκτείνας τὴν χεῖρα αὐτοῦ	he stretched out his hand
Mark 3:27	τὰ σκεύη αὐτοῦ διαρπάσαι	and plunder his goods
Mark 3:27	καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	Then indeed he may plunder his house.
Mark 4:32	ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν	so that the birds of the air can make nests in its shade
Mark 5:22	πίπτει πρὸς τοὺς πόδας αὐτοῦ	he fell at his feet
Mark 6:1	καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ	and came to his hometown
Mark 6:14	φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ	for Jesus’ name had become known
Mark 6:27	ἐνέγκαι τὴν κεφαλὴν αὐτοῦ	to bring John’s head
Mark 6:28	καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι	and brought his head on a platter
Mark 6:29	ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ	they came and took his body
Mark 6:41	καὶ ἐδίδου τοῖς μαθηταῖς (NA²⁸: καὶ ἐδίδου τοῖς μαθηταῖς [αὐτοῦ])	and gave them to the disciples
Mark 6:45	εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον	Immediately he made his disciples get into the boat
Mark 7:19	ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν	since it enters not his heart
Mark 7:25	ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ	and came and fell down at his feet
Mark 7:33	ἔβαλεν τοὺς δακτύλους αὐτοῦ	he put his fingers
Mark 7:33	εἰς τὰ ὦτα αὐτοῦ	into his ears
Mark 8:23	καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ	and when he had spit on his eyes
Mark 8:25	εἶτα πάλιν \|ἐπέθηκεν\| τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ	Then Jesus laid his hands on his eyes again
Mark 8:26	καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ	And he sent him to his home
Mark 8:27	καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ	And on the way he asked his disciples
Mark 8:33	ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ	But turning and seeing his disciples
Mark 8:34	καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι	and take up his cross and follow me
Mark 8:35	ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν \|αὐτοῦ\| σῶσαι	For whoever would save his life
Mark 8:35	ὃς δ᾿ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ	but whoever loses his life
Mark 8:36	καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ	and forfeit his soul
Mark 9:21	καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ	And Jesus asked his father
Mark 9:31	ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ	for he was teaching his disciples
Mark 9:41	οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ	will by no means lose his reward
Mark 9:42	περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ	a great millstone were hung around his neck
Mark 10:7	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ	Therefore a man shall leave his father
Mark 10:11	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	Whoever divorces his wife
Mark 10:45	καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν	and to give his life as a ransom for many
Mark 10:50	ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ	And throwing off his cloak
Mark 12:43	καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ	And he called his disciples
Mark 13:16	ἆραι τὸ ἱμάτιον αὐτοῦ	to take his cloak
Mark 13:27	καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ]	and gather his elect
Mark 13:34	ἀφεὶς τὴν οἰκίαν αὐτοῦ	when he leaves home
Mark 13:34	ἑκάστῳ τὸ ἔργον αὐτοῦ	each with his work
Mark 14:47	καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον	and cut off his ear
Mark 14:65	καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον	and to cover his face
Mark 15:19	καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν	And they were striking his head
Mark 15:21	ἄρῃ τὸν σταυρὸν αὐτοῦ	to carry his cross
Mark 15:24	καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ	and divided his garments

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Luke
Reference	NET Parallel Greek	ESV
Luke 1:13	καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην	and you shall call his name John.
Luke 1:23	ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ	he went to his home.
Luke 1:31	καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν	and you shall call his name Jesus.
Luke 1:49	καὶ ἅγιον τὸ ὄνομα αὐτοῦ	and holy is his name.
Luke 1:58	ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτοῦ μετ᾿ αὐτῆς	that the Lord had shown great mercy to her
Luke 1:64	ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ παραχρῆμα	And immediately his mouth was opened
Luke 2:21	καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς	he was called Jesus
Luke 2:34	καὶ εἶπεν πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ	and said to Mary his mother
Luke 3:4	εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	make his paths straight.
Luke 3:17	διακαθᾶραι τὴν ἅλωνα αὐτοῦ	to clear his threshing floor
Luke 3:17	καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ	and to gather the wheat into his barn
Luke 5:25	ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν	and went home, glorifying God
Luke 5:30	πρὸς τοὺς μαθητὰς αὐτοῦ	at his disciples
Luke 6:13	προσεφώνησεν τοὺς μαθητὰς αὐτοῦ	he called his disciples
Luke 6:14	καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ	and Andrew his brother
Luke 6:20	Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ	And he lifted up his eyes
Luke 6:20	εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν	on his disciples, and said:
Luke 6:45	ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ	for out of the abundance of the heart his mouth speaks
Luke 7:1	Ἐπειδὴ ἐπλήρωσεν πάντα τὰ ρήματα αὐτοῦ	After he had finished all his sayings
Luke 7:3	ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ	to come and heal his servant
Luke 7:16	καὶ ὅτι ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ	and “God has visited his people!”
Luke 7:38	καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ	and standing behind him at his feet
	βρέχειν τοὺς πόδας αὐτοῦ	to wet his feet
	καὶ κατεφίλει τοὺς πόδας αὐτοῦ	and kissed his feet
Luke 8:5	ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ	A sower went out to sow his seed.
Luke 8:41	παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ	he implored him to come to his house
Luke 9:14	εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ	And he said to his disciples
Luke 9:23	καὶ ἀράτω τὸν σταυρὸν αὐτοῦ	and take up his cross
Luke 9:24	ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι	For whoever would save his life
Luke 9:24	ὃς δ᾿ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ	but whoever loses his life
Luke 9:31	ἔλεγον τὴν ἔξοδον αὐτοῦ	and spoke of his departure
Luke 9:32	εἶδον τὴν δόξαν αὐτοῦ	they saw his glory
Luke 9:43	εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ	Jesus said to his disciples
Luke 10:2	ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ	to send out laborers into his harvest
Luke 10:34	καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ	He went to him and bound up his wounds
Luke 10:39	ἤκουεν τὸν λόγον αὐτοῦ	and listened to his teaching
Luke 11:1	καθὼς καὶ Ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ	as John taught his disciples
Luke 11:8	διὰ τὸ εἶναι φίλον αὐτοῦ	because he is his friend
Luke 11:8	διά γε τὴν ἀναίδειαν αὐτοῦ	yet because of his impudence
Luke 11:22	τὴν πανοπλίαν αὐτοῦ αἴρει	he takes away his armor
Luke 11:22	καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν	and divides his spoil
Luke 12:1	ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον	he began to say to his disciples first
Luke 12:22	Εἶπεν δὲ πρὸς τοὺς μαθητὰς [αὐτοῦ]	And he said to his disciples
Luke 12:25	δύναται ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν	can add a single hour to his span of life
Luke 12:31	πλὴν ζητεῖτε τὴν βασιλείαν αὐτοῦ	Instead, seek his kingdom
Luke 12:39	οὐκ \|ἂν\| ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ	he would not have left his house to be broken into
Luke 12:47	ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ	or act according to his will
Luke 13:15	ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ	Does not each of you on the Sabbath untie his ox
Luke 14:17	ἀπέστειλεν τὸν δοῦλον αὐτοῦ	he sent his servant
Luke 15:5	ἐπιτίθησιν ἐπὶ τοὺς ὤμους αὐτοῦ χαίρων	he lays it on his shoulders, rejoicing.
Luke 15:13	καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ	and there he squandered his property
Luke 15:15	καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ	who sent him into his fields
Luke 15:20	καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ	and ran and embraced him
Luke 15:22	εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ	But the father said to his servants
Luke 15:22	καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ	and put a ring on his hand
Luke 16:1	διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ	was wasting his possessions
Luke 16:18	Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ	Everyone who divorces his wife
Luke 16:20	πρὸς τὸν πυλῶνα αὐτοῦ	at his gate
Luke 16:21	ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ	Moreover, even the dogs came and licked his sores.
Luke 16:23	καὶ ἐν τῷ ᾅδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ	and in Hades…he lifted up his eyes
Luke 17:2	εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ	if a millstone were hung around his neck
Luke 17:16	καὶ ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ	and he fell on his face at Jesus’ feet
Luke 17:33	ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ περιποιήσασθαι	Whoever seeks to preserve his life
Luke 18:13	ἀλλ᾿ ἔτυπτεν τὸ στῆθος \|αὐτοῦ\|	but beat his breast
Luke 18:14	κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ	this man went down to his house
Luke 22:36	καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν	And let the one who has no sword sell his cloak and buy one.
Luke 22:50	καὶ ἀφεῖλεν τὸ οὖς αὐτοῦ τὸ δεξιόν	and cut off his right ear
Luke 23:34	διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον \|κλήρους\|	And they cast lots to divide his garments.
Luke 23:55	καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ	and how his body was laid
Luke 24:23	καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ	and when they did not find his body
Luke 24:26	καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ	and enter into his glory
Luke 24:50	καὶ ἐπάρας τὰς χεῖρας αὐτοῦ	and lifting up his hands

Occurrences of ἑαυτοῦ in a phrase in the accusative case
Reference	NET Parallel Greek	ESV
Luke 2:3	εἰς τὴν ἑαυτοῦ πόλιν	to his own town
Luke 11:21	φυλάσσῃ τὴν ἑαυτοῦ αὐλήν	guards his own palace
Luke 14:26	μισεῖ τὸν πατέρα ἑαυτοῦ	hate his own father
Luke 14:26	καὶ τὴν ψυχὴν ἑαυτοῦ	And…his own life
Luke 14:27	βαστάζει τὸν σταυρὸν ἑαυτοῦ	bear his own cross
Luke 15:20	ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ	came to his father
Luke 24:27	τὰ περὶ ἑαυτοῦ	the things concerning himself
Romans 4:19	κατενόησεν τὸ ἑαυτοῦ σῶμα	he considered his own body
Romans 5:8	συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην	But…shows his love
Romans 8:3	τὸν ἑαυτοῦ υἱὸν πέμψας	sending his own Son
1 Corinthians 7:2	ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω	each man should have his own wife
1 Corinthians 7:37	τηρεῖν τὴν ἑαυτοῦ παρθένον	to keep her as his betrothed
1 Corinthians 7:38	ὁ γαμίζων τὴν ἑαυτοῦ παρθένον	he who marries his betrothed
1 Corinthians 10:24	μηδεὶς τὸ ἑαυτοῦ ζητείτω	Let no one seek his own good
1 Corinthians 10:29	συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ	I do not mean your conscience
Ephesians 5:28	ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ	He who loves his wife loves himself.
Ephesians 5:29	Οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν	For no one ever hated his own flesh
Ephesians 5:33	ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν	let each one of you love his wife as himself
1 Thessalonians 2:12	τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν	who calls you into his own kingdom
1 Thessalonians 4:4	εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ	that each one of you know how to control his own body in holiness
Revelation 10:7	ὡς εὐηγγέλισεν τοὺς ἑαυτοῦ δούλους τοὺς προφήτας	just as he announced to his servants the prophets

Tables comparing Matthew 7:24; 22:24; 1:24; 22:25; Mark 14:65; 10:11; Luke 2:3-5; Matthew 12:29; Luke 11:26; 13:18, 19; Mark 4:30, 31; John 14:9; 14:11 and 2 Corinthians 5:16 in the NET and KJV follow.

Matthew 7:24 (NET)	Matthew 7:24 (KJV)
“Everyone who hears these words of mine and does them is like a wise man who built his house on rock.	Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:

Matthew 7:24 (NET Parallel Greek)	Matthew 7:24 (Stephanus Textus Receptus)	Matthew 7:24 (Byzantine Majority Text)
Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους \|τούτους\| καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν	πας ουν οστις ακουει μου τους λογους τουτους και ποιει αυτους ομοιωσω αυτον ανδρι φρονιμω οστις ωκοδομησεν την οικιαν αυτου επι την πετραν	πας ουν οστις ακουει μου τους λογους τουτους και ποιει αυτους ομοιωσω αυτον ανδρι φρονιμω οστις ωκοδομησεν την οικιαν αυτου επι την πετραν

Matthew 22:24 (NET)	Matthew 22:24 (KJV)
“Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children for his brother.’	Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Matthew 22:24 (NET Parallel Greek)	Matthew 22:24 (Stephanus Textus Receptus)	Matthew 22:24 (Byzantine Majority Text)
λέγοντες· διδάσκαλε, Μωϋσῆς εἶπεν· ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ	λεγοντες διδασκαλε μωσης ειπεν εαν τις αποθανη μη εχων τεκνα επιγαμβρευσει ο αδελφος αυτου την γυναικα αυτου και αναστησει σπερμα τω αδελφω αυτου	λεγοντες διδασκαλε μωσης ειπεν εαν τις αποθανη μη εχων τεκνα επιγαμβρευσει ο αδελφος αυτου την γυναικα αυτου και αναστησει σπερμα τω αδελφω αυτου

Matthew 1:24 (NET)	Matthew 1:24 (KJV)
When Joseph awoke from sleep he did what the angel of the Lord told him. He took his wife,	Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

Matthew 1:24 (NET Parallel Greek)	Matthew 1:24 (Stephanus Textus Receptus)	Matthew 1:24 (Byzantine Majority Text)
ἐγερθεὶς δὲ \|ὁ\| Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ	διεγερθεις δε ο ιωσηφ απο του υπνου εποιησεν ως προσεταξεν αυτω ο αγγελος κυριου και παρελαβεν την γυναικα αυτου	διεγερθεις δε ο ιωσηφ απο του υπνου εποιησεν ως προσεταξεν αυτω ο αγγελος κυριου και παρελαβεν την γυναικα αυτου

Matthew 22:25 (NET)	Matthew 22:25 (KJV)
Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.	Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

Matthew 22:25 (NET Parallel Greek)	Matthew 22:25 (Stephanus Textus Receptus)	Matthew 22:25 (Byzantine Majority Text)
ἦσαν δὲ παρ᾿ ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ	ησαν δε παρ ημιν επτα αδελφοι και ο πρωτος γαμησας ετελευτησεν και μη εχων σπερμα αφηκεν την γυναικα αυτου τω αδελφω αυτου	ησαν δε παρ ημιν επτα αδελφοι και ο πρωτος γαμησας ετελευτησεν και μη εχων σπερμα αφηκεν την γυναικα αυτου τω αδελφω αυτου

Mark 14:65 (NET)	Mark 14:65 (KJV)
Then some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat him.	And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

Mark 14:65 (NET Parallel Greek)	Mark 14:65 (Stephanus Textus Receptus)	Mark 14:65 (Byzantine Majority Text)
Καὶ ἤρξαντο τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ· προφήτευσον, καὶ οἱ ὑπηρέται ραπίσμασιν αὐτὸν ἔλαβον	και ηρξαντο τινες εμπτυειν αυτω και περικαλυπτειν το προσωπον αυτου και κολαφιζειν αυτον και λεγειν αυτω προφητευσον και οι υπηρεται ραπισμασιν αυτον εβαλλον	και ηρξαντο τινες εμπτυειν αυτω και περικαλυπτειν το προσωπον αυτου και κολαφιζειν αυτον και λεγειν αυτω προφητευσον και οι υπηρεται ραπισμασιν αυτον εβαλλον

Mark 10:11 (NET)	Mark 10:11 (KJV)
So he told them, “Whoever divorces his wife and marries another commits adultery against her.	And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

Mark 10:11 (NET Parallel Greek)	Mark 10:11 (Stephanus Textus Receptus)	Mark 10:11 (Byzantine Majority Text)
καὶ λέγει αὐτοῖς· ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ᾿ αὐτήν	και λεγει αυτοις ος εαν απολυση την γυναικα αυτου και γαμηση αλλην μοιχαται επ αυτην	και λεγει αυτοις ος εαν απολυση την γυναικα αυτου και γαμηση αλλην μοιχαται επ αυτην

Luke 2:3-5 (NET)	Luke 2:3-5 (KJV)
Everyone went to his own town to be registered.	And all went to be taxed, every one into his own city.

Luke 2:3 (NET Parallel Greek)	Luke 2:3 (Stephanus Textus Receptus)	Luke 2:3 (Byzantine Majority Text)
καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν	και επορευοντο παντες απογραφεσθαι εκαστος εις την ιδιαν πολιν	και επορευοντο παντες απογραφεσθαι εκαστος εις την ιδιαν πολιν

So Joseph also went up from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was of the house and family line of David.

And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

Luke 2:4 (NET Parallel Greek)	Luke 2:4 (Stephanus Textus Receptus)	Luke 2:4 (Byzantine Majority Text)
Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ	ανεβη δε και ιωσηφ απο της γαλιλαιας εκ πολεως ναζαρετ εις την ιουδαιαν εις πολιν δαβιδ ητις καλειται βηθλεεμ δια το ειναι αυτον εξ οικου και πατριας δαβιδ	ανεβη δε και ιωσηφ απο της γαλιλαιας εκ πολεως ναζαρετ εις την ιουδαιαν εις πολιν δαυιδ ητις καλειται βηθλεεμ δια το ειναι αυτον εξ οικου και πατριας δαυιδ

He went to be registered with Mary, who was promised in marriage to him, and who was expecting a child.

To be taxed with Mary his espoused wife, being great with child.

Luke 2:5 (NET Parallel Greek)	Luke 2:5 (Stephanus Textus Receptus)	Luke 2:5 (Byzantine Majority Text)
ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ	απογραψασθαι συν μαριαμ τη μεμνηστευμενη αυτω γυναικι ουση εγκυω	απογραψασθαι συν μαριαμ τη μεμνηστευμενη αυτω γυναικι ουση εγκυω

Matthew 12:29 (NET)	Matthew 12:29 (KJV)
How else can someone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.	Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Matthew 12:29 (NET Parallel Greek)	Matthew 12:29 (Stephanus Textus Receptus)	Matthew 12:29 (Byzantine Majority Text)
ἢ πῶς δύναται τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	η πως δυναται τις εισελθειν εις την οικιαν του ισχυρου και τα σκευη αυτου διαρπασαι εαν μη πρωτον δηση τον ισχυρον και τοτε την οικιαν αυτου διαρπασει	η πως δυναται τις εισελθειν εις την οικιαν του ισχυρου και τα σκευη αυτου διαρπασαι εαν μη πρωτον δηση τον ισχυρον και τοτε την οικιαν αυτου διαρπασει

Luke 11:26 (NET)	Luke 11:26 (KJV)
Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so the last state of that person is worse than the first.”	Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

Luke 11:26 (NET Parallel Greek)	Luke 11:26 (Stephanus Textus Receptus)	Luke 11:26 (Byzantine Majority Text)
τότε πορεύεται καὶ παραλαμβάνει ἕτερα πνεύματα πονηρότερα ἑαυτοῦ ἑπτὰ καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων	τοτε πορευεται και παραλαμβανει επτα ετερα πνευματα πονηροτερα εαυτου και εισελθοντα κατοικει εκει και γινεται τα εσχατα του ανθρωπου εκεινου χειρονα των πρωτων	τοτε πορευεται και παραλαμβανει επτα ετερα πνευματα πονηροτερα εαυτου και ελθοντα κατοικει εκει και γινεται τα εσχατα του ανθρωπου εκεινου χειρονα των πρωτων

Luke 13:18, 19 (NET)	Luke 13:18, 19 (KJV)
Thus Jesus asked, “What is the kingdom of God like? To what should I compare it?	Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

Luke 13:18 (NET Parallel Greek)	Luke 13:18 (Stephanus Textus Receptus)	Luke 13:18 (Byzantine Majority Text)
Ἔλεγεν οὖν· τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ καὶ τίνι ὁμοιώσω αὐτήν	ελεγεν δε τινι ομοια εστιν η βασιλεια του θεου και τινι ομοιωσω αυτην	ελεγεν δε τινι ομοια εστιν η βασιλεια του θεου και τινι ομοιωσω αυτην

It is like a mustard seed that a man took and sowed in his garden. It grew and became a tree, and the wild birds nested in its branches.”

It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

Luke 13:19 (NET Parallel Greek)	Luke 13:19 (Stephanus Textus Receptus)	Luke 13:19 (Byzantine Majority Text)
ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ἠύξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ	ομοια εστιν κοκκω σιναπεως ον λαβων ανθρωπος εβαλεν εις κηπον εαυτου και ηυξησεν και εγενετο εις δενδρον μεγα και τα πετεινα του ουρανου κατεσκηνωσεν εν τοις κλαδοις αυτου	ομοια εστιν κοκκω σιναπεως ον λαβων ανθρωπος εβαλεν εις κηπον εαυτου και ηυξησεν και εγενετο εις δενδρον μεγα και τα πετεινα του ουρανου κατεσκηνωσεν εν τοις κλαδοις αυτου

Mark 4:30, 31 (NET)	Mark 4:30, 31 (KJV)
He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it?	And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

Mark 4:30 (NET Parallel Greek)	Mark 4:30 (Stephanus Textus Receptus)	Mark 4:30 (Byzantine Majority Text)
Καὶ ἔλεγεν· πῶς ὁμοιώσωμεν τὴν βασιλείαν τοῦ θεοῦ ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν	και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην	και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην

It is like a mustard seed that when sown in the ground, even though it is the smallest of all the seeds in the ground—

It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:

Mark 4:31 (NET Parallel Greek)	Mark 4:31 (Stephanus Textus Receptus)	Mark 4:31 (Byzantine Majority Text)
ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς	ως κοκκω σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης	ως κοκκον σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης

John 14:9 (NET)	John 14:9 (KJV)
Jesus replied, “Have I been with you for so long and yet you have not known me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?	Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

John 14:9 (NET Parallel Greek)	John 14:9 (Stephanus Textus Receptus)	John 14:9 (Byzantine Majority Text)
λέγει αὐτῷ \|ὁ\| Ἰησοῦς· \|τοσούτῳ χρόνῳ\| μεθ᾿ ὑμῶν εἰμι καὶ οὐκ ἔγνωκας με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα· πῶς σὺ λέγεις· δεῖξον ἡμῖν τὸν πατέρα	λεγει αυτω ο ιησους τοσουτον χρονον μεθ υμων ειμι και ουκ εγνωκας με φιλιππε ο εωρακως εμε εωρακεν τον πατερα και πως συ λεγεις δειξον ημιν τον πατερα	λεγει αυτω ο ιησους τοσουτον χρονον μεθ υμων ειμι και ουκ εγνωκας με φιλιππε ο εωρακως εμε εωρακεν τον πατερα και πως συ λεγεις δειξον ημιν τον πατερα

John 14:11 (NET)	John 14:11 (KJV)
Believe me that I am in the Father, and the Father is in me, but if you do not believe me, believe because of the miraculous deeds themselves.	Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.

John 14:11 (NET Parallel Greek)	John 14:11 (Stephanus Textus Receptus)	John 14:11 (Byzantine Majority Text)
πιστεύετε μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε	πιστευετε μοι οτι εγω εν τω πατρι και ο πατηρ εν εμοι ει δε μη δια τα εργα αυτα πιστευετε μοι	πιστευετε μοι οτι εγω εν τω πατρι και ο πατηρ εν εμοι ει δε μη δια τα εργα αυτα πιστευετε μοι

2 Corinthians 5:16 (NET)	2 Corinthians 5:16 (KJV)
So then from now on we acknowledge no one from an outward human point of view. Even though we have known Christ from such a human point of view, now we do not know him in that way any longer.	Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

2 Corinthians 5:16 (NET Parallel Greek)	2 Corinthians 5:16 (Stephanus Textus Receptus)	2 Corinthians 5:16 (Byzantine Majority Text)
῞Ωστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν	ωστε ημεις απο του νυν ουδενα οιδαμεν κατα σαρκα ει δε και εγνωκαμεν κατα σαρκα χριστον αλλα νυν ουκετι γινωσκομεν	ωστε ημεις απο του νυν ουδενα οιδαμεν κατα σαρκα ει δε και εγνωκαμεν κατα σαρκα χριστον αλλα νυν ουκετι γινωσκομεν

αὐτοῦ and ἑαυτοῦ, Part 2

Back to Wonders and False Wonders, Part 3

Back to The Day of the Lord, Part 8

Back to Keep Yourselves From Idols, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Luke 8:22-56

¹ 1 Corinthians 7:36 (ESV)

² 1 Corinthians 7:37, 38 (ESV) Table

³ The NET parallel Greek text and NA²⁸ had ἑαυτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιδιαν.

⁴ In the NET parallel Greek text and NA²⁸ Nazareth was spelled Ναζαρὲθ, and ναζαρετ in the Stephanus Textus Receptus and Byzantine Majority Text.

⁵ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

⁶ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

⁷ The NET parallel Greek text and NA²⁸ had ἐμνηστευμένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεμνηστευμενη and γυναικι (KJV: espoused wife).

⁸ Matthew 12:29a (ESV) and Mark 3:27a (ESV) Table

⁹ Matthew 12:29b (ESV) and Mark 3:27b (ESV) Table

¹⁰ Luke 11:24a (ESV)

¹¹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εἰσελθόντα here, where the Byzantine Majority Text had ελθοντα.

¹² The NET parallel Greek text and NA²⁸ had οὖν (NET: Then) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Then).

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had μεγα (KJV: great) following tree. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text and NA²⁸ had πῶς (NET: To what) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τινι (KJV: Whereunto).

¹⁵ The NET parallel Greek text and NA²⁸ had τίνι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποια.

¹⁶ The NET parallel Greek text and NA²⁸ had θῶμεν (NET: to present) here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραβαλωμεν (KJV: shall we compare).

¹⁷ The NET parallel Greek text and NA²⁸ had μικρότερον ὂν here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply μικροτερος (KJV: is less).

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: that be) following seeds. The NET parallel Greek text and NA²⁸ did not.

¹⁹ Who Am I? Part 3

²⁰ Sexual Immorality Revisited, Part 3

²¹ John 17:3 (ESV)

²² Acts 17:28a (ESV)

²³ The NET parallel Greek text and NA²⁸ had τοσούτῳ χρόνῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had τοσουτον χρονον (KJV: so long time) in the accusative case.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had μοι (KJV: me) following believe. The NET parallel Greek text and NA²⁸ did not.

²⁶ John 15:4 (ESV) Table

²⁷ The NET parallel Greek text and NA²⁸ had εἰ καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε και (KJV: yea, though).

He Takes Away, Part 1

Posted on May 20, 2020 by admin

He takes away every branch that does not bear fruit in me.^[1] I would like to say that I was blindsided by the suggestion that takes away may not be the best translation of αἴρει (a form of αἴρω) here. But a quarterback searching downfield for an open receiver knows when he has been tackled from behind. This was more like being blindsided by a gnat, annoying, but insufficient to shake the well established truth that poor job performance is just cause for termination.

Matthew 3:10 (NET)	Matthew 7:19 (NET)	Luke 3:9 (NET)
Even now^[2] the ax is laid at the root of the trees, and every tree that does not produce good (καλὸν, a form of καλός) fruit will be cut down and thrown into the fire.	Every tree that does not bear good (καλὸν, a form of καλός) fruit is cut down and thrown into the fire.	Even now the ax is laid at the root of the trees, and every tree that does not produce good (καλὸν, a form of καλός) fruit will be cut down and thrown into the fire.

Nothing clicked until I examined the meaning of καθαίρει (a form of καθαίρω), translated he prunes in: He prunes every branch that bears fruit so that it will bear more fruit.^[3] I chuckled then, and quipped, “The translators seem to have been a little too enamored with a gardening metaphor and a little too careless with the meaning of the words.” The gnat was buzzing around my face then.

It wasn’t until later that day, walking and praying, that it dawned on me that I wasn’t merely accusing the Johnny-come-lately translators of the NET (my contemporaries) of carelessness, but the translators of the KJV as well, not to mention anyone else who ever translated John 15:2 into English. This gnat was not about to be easily brushed away. It deserved to be entertained or crushed.

Here are the first two occurrences of αἴρει in the New Testament.

Matthew 9:16 (NET)	Mark 2:21 (NET)
No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away (αἴρει) from the garment and the tear will be worse.	No^[4] one sews^[5] a patch of unshrunk cloth on an old garment;^[6] otherwise, the patch pulls away from^[7] it, the new from the old, and the tear becomes worse.

The KJV rendered it: else the new piece that filled it up taketh away (αἴρει) from the old,^[8] virtually identical to Every branch in me that beareth not fruit he taketh away (αἴρει).^[9] So can I crush this pesky gnat? Actually, it slipped through my fingers.

Here is a table comparing Mark 2:21b to John 15:2a.

Mark 2:21b		John 15:2a
NET Parallel Greek	Stephanus Textus Receptus	NET Parallel Greek	Stephanus Textus Receptus
αἴρει τὸ πλήρωμα ἀπ᾿ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ	αιρει το πληρωμα αυτου το καινον του παλαιου	πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό	παν κλημα εν εμοι μη φερον καρπον αιρει αυτο
NET	KJV	NET	KJV
the patch pulls away from it, the new from the old	the new piece that filled it up taketh away from the old	He takes away every branch that does not bear fruit in me.	Every branch in me that beareth not fruit he taketh away:

In the NET the patch was a very clever and concise translation of τὸ πλήρωμα relative to the accurate but somewhat awkward the..piece that filled..up in the KJV. The translators assumed here that τὸ πλήρωμα was in the nominative case rather than the accusative case: the patch pulls away from it (NET), the..piece that filled it up taketh away (KJV) rather than “he pulls away the patch from it” or “he taketh away the piece that filled it up.” The translators assumed the Greek word αὐτοῦ, translated it, was an adverb referring back to the old garment (ἱματίῳ παλαιῷ in the Setphanus Textus Receptus and Byzantine Majority Text; see Table2 below).

Every branch in me that beareth not fruit he taketh away [from me], the KJV translators left me to assume. The NET translators simply made it explicit: He takes away every branch that does not bear fruit in me. But what does αυτο mean here?

Surely, it’s not to be understood in the nominative case. Jesus didn’t refer to the gardener (ὁ γεωργός) his Father with a neuter pronoun. Surely He (KJV: he) was derived from the 3^rd person singular verb αἴρει, and αυτο then was to be understood in the accusative case referring back to every branch that does not bear fruit in me or Every branch in me that beareth not fruit.

So in the NET it was redundant: He takes [it] away every branch that does not bear fruit in me. The NET translators didn’t translate αυτο in the second clause either: He prunes [αυτο] every branch that bears fruit so that it will bear more fruit. The KJV translators did, however, translate αυτο in the second clause: and every branch that beareth fruit, he purgeth it (αυτο), that it may bring forth more fruit.^[10] So what’s up with the first clause? Every branch in me that beareth not fruit he taketh [it] away, is not that bad.

I compared this construction to the first occurrence of another form of αἴρω. The devil said to Jesus (Matthew 4:6 NET):

“If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ and ‘with their hands they will lift you up (ἀροῦσιν, another form of αἴρω), so that you will not strike your foot against a stone.’”

Here is a table comparing Matthew 4:6b to John 15:2a.

Matthew 4:6b		John 15:2a
NET Parallel Greek	Stephanus Textus Receptus	NET Parallel Greek	Stephanus Textus Receptus
ἐπὶ χειρῶν ἀροῦσιν σε	επι χειρων αρουσιν σε	πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό	παν κλημα εν εμοι μη φερον καρπον αιρει αυτο
NET	KJV	NET	KJV
with their hands they will lift you up	in their hands they shall bear thee up	He takes away every branch that does not bear fruit in me.	Every branch in me that beareth not fruit he taketh away:

Here the future tense 3^rd person plural verb ἀροῦσιν was translated they will lift…up (NET) and they shall bear…up (KJV). The 2^nd person accusative pronoun σε, translated you (NET) or thee (KJV), is what they will lift up with or in their hands. The main reason ἀροῦσιν was translated will lift or shall bear up here instead of “will take away” was because it is itself a translation in the Septuagint of ישׁאונך (nâśâʼ) from Psalm 91:12. But I also noticed that there is no place mentioned anywhere near the verb where you might be taken away from, only a reason given why they will lift you up, so that (μήποτε) you will not strike your foot against a stone.

This caused me to wonder if ἐν ἐμοὶ, translated in me, in John 15:2 was really a place to be taken away from, or a description of πᾶν κλῆμα, translated every branch. Perhaps, a better way to frame the question is: does the gardener prune every branch that bears fruit or only those ἐν ἐμοὶ that bear fruit? The phrase πᾶν κλῆμα ἐν ἐμοὶ wasn’t repeated in the second clause, only the word πᾶν a form of πᾶς, “every, all.” So did Jesus say that every branch that bears fruit will be pruned by the gardener (his Father) so that it will bear more fruit whether that branch is ἐν ἐμοὶ or not?

The answer to that question seems fairly obvious a couple of verses later: Remain in me (ἐν ἐμοί), and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me (ἐν ἐμοὶ).^[11] That means that the text should be understood a little differently than it might be read literally.

John 15:2 read literally…	John 15:2 understood…
πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ	πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν [κλῆμα ἐν ἐμοὶ] τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ
He takes away every branch that does not bear fruit in me. He prunes [anything] that bears fruit so that it will bear more fruit.	He takes away every branch that does not bear fruit in me. He prunes every branch [in me] that bears fruit so that it will bear more fruit.

So if ἐν ἐμοὶ was meant to distinguish πᾶν κλῆμα from all branches in both clauses, the gardener does two different things for every branch that is ἐν ἐμοὶ, depending on whether it bears fruit (τὸ καρπὸν φέρον) or does not bear fruit (μὴ φέρον καρπὸν) presently.

It seemed unlikely then to me that the gardener’s action could be to remove the branch from the modifier (ἐν ἐμοὶ) that distinguished it from all branches in the first place. But then, I don’t know Greek as well as those who have translated the New Testament into English. So I continued.

Jesus explained a parable:

Mark 4:15 (NET)	Luke 8:12 (NET) Table
These are the ones on the path where the word is sown: Whenever they hear, immediately^[12] Satan comes and snatches (αἴρει) the word that was sown in^[13] them.^[14]	Those along the path are the ones who have heard; then the devil comes and takes away (αἴρει) the word from their hearts, so that they may not believe and be saved.

There is a third account of this explanation which didn’t contain the word αἴρει: When anyone hears the word about the kingdom and does not understand it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path.^[15] The Greek word translated snatches was ἁρπάζει (a form of ἁρπάζω) here: “to seize, snatch, catch, pluck, pull, take (by force); to plunder, rob, steal, carry off, raven; to tear away, forcibly remove, drag away; to seize, grab hold; to captivate, allure.”

Here is a comparison of Mark 4:15b to John 15:2a.

Mark 4:15b		John 15:2a
NET Parallel Greek	Stephanus Textus Receptus	NET Parallel Greek	Stephanus Textus Receptus
εὐθὺς ἔρχεται ὁ σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς	ευθεως ερχεται ο σατανας και αιρει τον λογον τον εσπαρμενον εν ταις καρδιαις αυτων	πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό	παν κλημα εν εμοι μη φερον καρπον αιρει αυτο
NET	KJV	NET	KJV
immediately Satan comes and snatches the word that was sown in them.	Satan cometh immediately, and taketh away the word that was sown in their hearts.	He takes away every branch that does not bear fruit in me.	Every branch in me that beareth not fruit he taketh away:

The first clause begins with an adverb, εὐθὺς in the NET parallel Greek text and ευθεως in the Stephanus Textus Receptus, both translated immediately. Next is a verb ἔρχεται, translated comes (NET) or cometh (KJV). The subject, who comes or cometh, follows that verb: ὁ σατανᾶς, translated Satan.

The beginning of the second clause is marked by the conjunction καὶ, translated and. This lets me know that Satan comes and snatches (NET) or Satan cometh…and taketh away (KJV). There is no need to derive or supply he as a subject for the second 3^rd person singular verb αἴρει. The direct object, what Satan snatches or taketh away, follows that verb: τὸν λόγον, translated the word.

That direct object is modified by τὸν ἐσπαρμένον, translated that was sown, pointing back to: The sower sows the word (ὁ σπείρων τὸν λόγον σπείρει).^[16] Finally, εἰς αὐτούς (NET: in them) or εν ταις καρδιαις αυτων (KJV: in their hearts) specifies where the word was sown, and consequently from where Satan snatches or taketh it away.

The parallel account in Luke 8:12 is very similar:

Luke 8:12b		John 15:2a
NET Parallel Greek	Stephanus Textus Receptus	NET Parallel Greek	Stephanus Textus Receptus
εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν	ειτα ερχεται ο διαβολος και αιρει τον λογον απο της καρδιας αυτων ινα μη πιστευσαντες σωθωσιν	πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό	παν κλημα εν εμοι μη φερον καρπον αιρει αυτο
NET	KJV	NET	KJV
then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.	then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.	He takes away every branch that does not bear fruit in me.	Every branch in me that beareth not fruit he taketh away:

The beginning of the clause is marked by an adverb εἶτα, translated then. The verb ἔρχεται (translated comes or cometh) is the same as in Mark’s account, but the subject here is ὁ διάβολος, translated the devil. The next clause begins identically to Mark’s account: conjunction, verb, direct object, καὶ αἴρει τὸν λόγον. Then things change a bit.

Rather than τὸν ἐσπαρμένον specifying which τὸν λόγον, Luke’s Gospel narrative is explicit where the devil takes away the word from: ἀπὸ τῆς καρδίας αὐτῶν, translated from or out of their hearts. A reason follows that, why the devil does this: ἵνα μὴ πιστεύσαντες σωθῶσιν, so that they may not believe and be saved (NET) or lest they should believe and be saved (KJV).

I had to admit that compared to Mark 4:15b and Luke 8:12b, the construction of the Greek in John 15:2a was more like Matthew 4:6b above. It nudged me further along the path to considering that αἴρει in John 15:2a should have been translated some other way than takes away or taketh away. But Paul wrote believers in Rome, Then you will say, “The^[17] branches were broken off so that I could be grafted in.”^[18]

I’ll pick this up in another essay. Tables comparing Matthew 3:10; Mark 2:21; 4:15 and Romans 11:19 in the NET and KJV follow.

Matthew 3:10 (NET)	Matthew 3:10 (KJV)
Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.	And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ρίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται	ηδη δε και η αξινη προς την ριζαν των δενδρων κειται παν ουν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται	ηδη δε και η αξινη προς την ριζαν των δενδρων κειται παν ουν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται

Mark 2:21 (NET)	Mark 2:21 (KJV)
No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse.	No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδεὶς ἐπίβλημα ράκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπ᾿ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται	και ουδεις επιβλημα ρακους αγναφου επιρραπτει επι ιματιω παλαιω ει δε μη αιρει το πληρωμα αυτου το καινον του παλαιου και χειρον σχισμα γινεται	και ουδεις επιβλημα ρακους αγναφου επιρραπτει επι ιματιω παλαιω ει δε μη αιρει το πληρωμα αυτου το καινον του παλαιου και χειρον σχισμα γινεται

Mark 4:15 (NET)	Mark 4:15 (KJV)
These are the ones on the path where the word is sown: Whenever they hear, immediately Satan comes and snatches the word that was sown in them.	And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδόν· ὅπου σπείρεται ὁ λόγος καὶ ὅταν ἀκούσωσιν, εὐθὺς ἔρχεται ὁ σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς	ουτοι δε εισιν οι παρα την οδον οπου σπειρεται ο λογος και οταν ακουσωσιν ευθεως ερχεται ο σατανας και αιρει τον λογον τον εσπαρμενον εν ταις καρδιαις αυτων	ουτοι δε εισιν οι παρα την οδον οπου σπειρεται ο λογος και οταν ακουσωσιν ευθεως ερχεται ο σατανας και αιρει τον λογον τον εσπαρμενον εν ταις καρδιαις αυτων

Romans 11:19 (NET)	Romans 11:19 (KJV)
Then you will say, “The branches were broken off so that I could be grafted in.”	Thou wilt say then, The branches were broken off, that I might be grafted in.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐρεῖς οὖν· ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ	ερεις ουν εξεκλασθησαν οι κλαδοι ινα εγω εγκεντρισθω	ερεις ουν εξεκλασθησαν κλαδοι ινα εγω εγκεντρισθω

He Takes Away, Part 2

Back to To Make Holy, Part 8

Back to Christianity, Part 7

Back to Luke 8:22-56

^[1] John 15:2a (NET)

^[2] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) here. The NET parallel Greek text and NA²⁸ did not.

^[3] John 15:2b (NET)

^[4] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[5] The NET parallel Greek text and NA²⁸ had ἐπιράπτει here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιρραπτει (KJV: seweth).

^[6] The NET parallel Greek text and NA²⁸ had ἱμάτιον παλαιόν here in the nominative case, where the Stephanus Textus Receptus and Byzantine Majority Text had ιματιω παλαιω in the dative case.

^[7] The NET parallel Greek text and NA²⁸ had ἀπ᾿ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] Mark 2:21b (KJV)

^[9] John 15:2a (KJV)

^[10] John 15:2b (KJV)

^[11] John 15:4 (NET) Table

^[12] The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως.

^[13] The NET parallel Greek text and NA²⁸ had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν.

^[14] The NET parallel Greek text and NA²⁸ had αὐτούς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ταις καρδιαις αυτων (KJV: their hearts).

^[15] Matthew 13:19 (NET)

^[16] Mark 4:14 (NET) Here the direct object τὸν λόγον (in the accusative case) precedes the verb σπείρει. It was not ὁ σπείρων τοῦ λόγου σπείρει (The sower of the word sows) in the genitive case, but the placement of the direct object makes me feel like I should understand that the sower of the word sows the word.

^[17] The Stephanus Textus Receptus had the article οι preceding branches. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[18] Romans 11:19 (NET)

To Make Holy, Part 8

Posted on May 15, 2020 by admin

The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.^[1] But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here. Jesus prayer continued (John 17:14, 15 NET):

I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but that you keep them safe from the evil one.

The Greek words translated your word were τὸν λόγον σου. Jesus had spoken to a Samaritan woman (John 4:39-42 NET):

Now many Samaritans^[2] from that town believed in him because of the report of the woman who testified, “He told me everything I ever^[3] did.” So when the Samaritans^[4] came to him, they began asking him to stay with them. He stayed there two days, and because of his word many more believed. They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.”^[5]

The Greek words translated the report of the woman were τὸν λόγον τῆς γυναικὸς. So I have the word of the woman to contrast with the word of Jesus’ father: Come, see a man who told me everything I ever did, the woman told her friends. Surely he can’t be the Messiah (ὁ χριστός), can he?^[6] Her friends believed her enough to obey her: So^[7] they left the town and began coming to him.^[8] I should back up to point out that the woman’s word which her friends obeyed was a relatively tentative presentation of Jesus’ word (John 4:25, 26 NET):

The woman said to [Jesus], “I know that Messiah^[9] is coming” (the one called Christ); “whenever he comes, he will tell us everything.”^[10] Jesus said to her, “I, the one speaking to you, am he.”

The woman’s friends also demonstrated their faith in her word, a relatively tentative presentation of Jesus’ word, by asking Jesus to stay with them. The Greek word translated to stay was μεῖναι (a form of μένω). Other forms of μένω occur in Jesus’ teaching to his disciples (John 15:4 NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains^[11] (μένῃ, another form of μένω) in the vine, so neither can you unless you remain^[12] (μένητε, another form of μένω) in me.

Jesus stayed (ἔμεινεν, another form of μένω) there two days, and because of his word (τὸν λόγον αὐτοῦ) many more believed. After two days these Samaritans had acquired two important concepts: 1) They had learned to value Jesus’ word above that of the woman. This is my daily prayer: “Please let any who read these essays hear your voice instead of mine.” And, 2) they knew Jesus as the Savior of the world (ο σωτηρ του κοσμου).

These Samaritans didn’t know Jesus as a conqueror who would overthrow the Romans and bring the whole world into submission to the descendants of Israel. They knew Him as the Savior of the world at a time when his own hand-picked disciples were chomping at the bit for Him to get down to the serious messianic business of overthrowing the Romans and restoring the kingdom to Israel. And lest I suppose that these were just ignorant Samaritans, their knowledge agreed with the the word of God through Jesus and a much more spiritually mature John, one of the original twelve disciples: For God did not send his Son into the world to condemn the world, but that the world should be saved through him (σωθῇ ὁ κόσμος δι᾿ αὐτοῦ).^[13]

Here is the next occurrence of λόγον in John’s Gospel narrative (John 5:24-30 NET):

“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned (κρίσιν, a form of κρίσις), but has crossed over from death to life. I tell you the solemn truth, a time is coming—and is now here—when the dead will hear^[14] the voice of the Son of God, and those who hear will live. For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment (κρίσιν, a form of κρίσις), because he is the Son of Man.

“Do not be amazed at this, because a time is coming when all who are in the tombs will hear^[15] his voice and will come out—the ones who have done what is good (ἀγαθὰ, a form of ἀγαθός) to the resurrection resulting in life, and the ones who have done what is evil (φαῦλα, a form of φαῦλος) to the resurrection resulting in condemnation (κρίσεως, another form of κρίσις). I can do nothing on my own initiative. Just as I hear, I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one^[16] who sent me.

The Greek words translated my message were τὸν λόγον μου. I assume that the dead, in the dead (νεκροὶ, a form of νεκρός) will hear the voice of the Son of God, referred to something more like what Paul meant when he wrote to believers in Ephesus: you were dead (νεκροὺς, another form of νεκρός) in your offenses and sins^[17] (Ephesians 2:1-10). And all who are in the tombs will hear his voice seems fairly obvious in its reference to something more like Matthew’s Gospel account (Matthew 27:50-53). The implication is consistent that to hear Jesus’ word is a divinely facilitated activity: So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ) by the word (ρήματος, a form of ῥῆμα) of God.^[18]

The human part in hearing is to sit and listen, or read and study as the case may be, rather than to hold one’s ears and flee in terror. And if one is as slow and stupid as I have been, hearing may take longer relative to another less prone to argument. One of my best teachers in college had been a mediocre student. It made him very aware as a teacher of the information that had confused him as a student.

The dead will hear the voice of the Son of God who has been granted authority to execute judgment, because he is the Son of Man. I can do nothing on my own initiative, the Judge proclaimed. Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one who sent me…not…to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through [me]. The words are important.

The Judge whom God sent that the world should be saved through him continued (John 5:36-40 NET):

I have a testimony greater than that from John (John 5:33-35; 1:6-8; 1:19-37; 3:22-36). For the deeds that the Father has assigned me to complete—the deeds I^[19] am now doing—testify about me that the Father has sent me. And the Father who sent me has himself^[20] testified about me. You people have never heard (ἀκηκόατε, a form of ἀκούω) his voice nor seen his form at any time, nor do you have his word residing in you, because you do not believe the one whom he sent. You study^[21] the scriptures thoroughly because you think in them you possess eternal life (ζωὴν αἰώνιον), and it is these same scriptures that testify about me, but you are not willing to come to me so that you may have life.

The Greek words translated his word were τὸν λόγον αὐτοῦ, and residing was μενοντα (another form of μένω). When I studied the Bible searching for rules to obey I wasn’t consciously seeking to know…the only true God, and Jesus Christ, whom [He] sent,^[22] ἡ αἰώνιος ζωὴ, eternal life according to Jesus in prayer to his Father. So despite my best efforts to curry favor with God by finding more and more rules to (dis-)obey, I did begin to know Him. And it was a little frustrating to me that He showed mercy far too often rather than meting out the punishment the law required.

Why don’t you understand what I am saying? Jesus continued (John 8:43-47 NET):

It is because you cannot accept (ἀκούειν, another form of ἀκούω) my teaching. You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies [Table]. But because I am telling you the truth, you do not believe me. Who among you can prove me guilty of any sin? If^[23] I am telling you the truth, why don’t you believe me? The one who belongs to God listens and responds to (ἀκούει, another form of ἀκούω) God’s words (ρήματα, another form of ῥῆμα). You don’t listen and respond (ἀκούετε, another form of ἀκούω), because you don’t belong to God.”

The Greek words translated my teaching were τὸν λόγον τὸν ἐμόν. Jesus spoke to those Judeans who had believed him, but this truth applies to all human beings not yet born from above. And I would encourage those born from above to take it to heart as well. I’ve heard some claim freedom from all residue of sin and the old nature, but it’s not my experience. I agree with Paul that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.^[24] Evil doesn’t always win out, in the sense that it is what comes out of me, yet it is always an option but for the grace of God, the fruit of his Holy Spirit (Galatians 5:16-23).

I am not trying to get (ζητῶ, a form of ζητέω) praise for myself, Jesus continued (John 8:50-56 NET).

There is one who demands (ζητῶν, another form of ζητέω) it, and he also judges (κρίνων, a form of κρίνω). I tell you the solemn truth, if anyone obeys (τηρήσῃ, a form of τηρέω) my teaching,^[25] he will never see death.”^[26]

Then^[27] the Judeans responded, “Now we know you’re possessed by a demon! Both Abraham and the prophets died, and yet you say, ‘If anyone obeys (τηρήσῃ, a form of τηρέω) my teaching, he will never experience death.’^[28] You aren’t greater than our father Abraham who died, are you? And the prophets died too! Who do you claim to be?” [Table] Jesus replied, “If I glorify myself, my glory is worthless. The one who glorifies^[29] me is my Father, about whom you people say, ‘He is our^[30] God.’ Yet you do not know him, but I know him. If^[31] I were to say that I do not know him, I would be a liar like you.^[32] But^[33] I do know him, and I obey (τηρῶ, another form of τηρέω) his teaching. Your father Abraham was overjoyed to see my day, and he saw it and was glad.”

The Greek words translated my teaching were τὸν ἐμὸν λόγον and τὸν λόγον μου respectively, and his teaching was τὸν λόγον αὐτοῦ. Jesus continued (John 14:23-26 NET):

“If anyone loves me, he will obey (τηρήσει, another form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him [Table]. The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words. And the word you hear (ἀκούετε, another form of ἀκούω) is not mine, but the Father’s who sent me.

“I have spoken these things while staying (μένων, another form of μένω) with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you [Table].

The Greek words translated my word were τὸν λόγον μου and my words were τοὺς λόγους μου. When Jesus speaks, however, the word (ὁ λόγος) you hear is not mine (οὐκ ἔστιν ἐμὸς), but the Father’s who sent me. He continued (John 15:1-4 NET):

I am the true vine and my Father is the gardener. He takes away every branch that does not bear fruit in me. He prunes every branch that bears fruit so that it will bear more fruit. You are clean already because of the word that I have spoken to you. Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.

I think it’s prudent here to highlight all of the meanings of the Greek word translated takes away (αἴρει, a form of αἴρω): “to lift up, take up, pick up; to look up (in prayer); to move upward, raise vertically; to raise to a higher level; to take up and carry along; to lift up and carry away, remove; to take away, remove (no suggestion of lifting up); to bear with, endure; to carry, transport; to bear and uphold; to be dressed as an office-bearer; to cause to emerge.” If one fears punishment for a failure to do good works then takes away may be an appropriate understanding of αἴρει. And I have accepted this understanding uncritically until this very moment.

I plan to do a thorough word study of forms of αἴρω in another essay. Here I’ll propose that if one has begun to know the love of God through Jesus Christ, There is no fear in love, but perfect love drives out fear, because fear has to do with punishment (κόλασιν, a form of κόλασις).^[34] In that light I’m willing to consider some of the other meanings of αἴρει that may describe the Father’s activity in my life better: “to lift up, take up, pick up; to move upward, raise vertically; to raise to a higher level; to take up and carry along; to bear with, endure; to carry, transport; to bear and uphold; to cause to emerge.”

The Greek words translated the word were τὸν λόγον. The Greek word translated He prunes was καθαίρει (a form of καθαίρω), which means: “to make clean, purge, cleanse; to remove impurities and things undesirable; to sift, winnow (grain).” It is essentially the verb form of the noun translated clean (καθαροί, a form of καθαρός), which means: “clear; pure, containing no foreign mixture (e.g., pure gold); morally pure, religiously pure; clean, free from dirt; released from the power of (an oath); free from guilt, innocent.”

Remember what I told you, Jesus continued, ‘A slave is not greater than his master.’ If they persecuted me, they will also persecute you. If they obeyed (ἐτήρησαν, another form of τηρέω) my word, they will obey (τηρήσουσιν, another form of τηρέω) yours too.^[35] The Greek words translated my word were τὸν λόγον μου.

And finally Jesus prayed (John 17:6-8 NET):

I have revealed your name to the men you gave me out of the world. They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, another form of τηρέω) your word [Table]. Now they understand that everything you have given me comes^[36] from you, because I have given them the words you have given^[37] me. They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated your word were τὸν λόγον σου. And with this I’ve completed a fairly thorough examination of what Jesus meant by I have given them your word^[38] (ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου) according to John’s Gospel narrative. I want to return to examine other words in John 17:14 and 15 in more detail in other essays.

Tables comparing John 4:39, 40; 4:42; 4:30; 4:25; 15:4; 5:25; 5:28; 5:30; 5:36, 37; 8:46; 8:51, 52; 8:54, 55 and 17:7, 8 in the NET and KJV follow.

John 4:39, 40 (NET)	John 4:39, 40 (KJV)
Now many Samaritans from that town believed in him because of the report of the woman who testified, “He told me everything I ever did.”	And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι εἶπεν μοι πάντα ἃ ἐποίησα	εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα	εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα

So when the Samaritans came to him, they began asking him to stay with them. He stayed there two days,

So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾿ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας	ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας	ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας

John 4:42 (NET)	John 4:42 (KJV)
They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.”	And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τῇ τε γυναικὶ ἔλεγον \|ὅτι\| οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτος ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου	τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος	τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος

John 4:30 (NET)	John 4:30 (KJV)
So they left the town and began coming to him.	Then they went out of the city, and came unto him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν	εξηλθον ουν εκ της πολεως και ηρχοντο προς αυτον	εξηλθον εκ της πολεως και ηρχοντο προς αυτον

John 4:25 (NET)	John 4:25 (KJV)
The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.”	The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ ἡ γυνή· οἶδα ὅτι Μεσσίας ἔρχεται (ὁ λεγόμενος χριστός)· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα	λεγει αυτω η γυνη οιδα οτι μεσσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα	λεγει αυτω η γυνη οιδα οτι μεσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα

John 15:4 (NET)	John 15:4 (KJV)
Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.	Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μείνατε ἐν ἐμοί, καγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ᾿ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε	μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε	μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε

John 5:25 (NET)	John 5:25 (KJV)
I tell you the solemn truth, a time is coming—and is now here—when the dead will hear the voice of the Son of God, and those who hear will live.	Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν	αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται	αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται

John 5:28 (NET)	John 5:28 (KJV)
“Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice	Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ	μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου	μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου

John 5:30 (NET)	John 5:30 (KJV)
I can do nothing on my own initiative. Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me.	I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾿ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με	ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος	ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος

John 5:36, 37 (NET)	John 5:36, 37 (KJV)
I have a testimony greater than that from John. For the deeds that the Father has assigned me to complete—the deeds I am now doing—testify about me that the Father has sent me.	But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ δέδωκεν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν	εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν	εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν

And the Father who sent me has himself testified about me. You people have never heard his voice nor seen his form at any time,

And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε	και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε	και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε

John 8:46 (NET)	John 8:46 (KJV)
Who among you can prove me guilty of any sin? If I am telling you the truth, why don’t you believe me?	Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετε μοι	τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι	τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι

John 8:51, 52 (NET)	John 8:51, 52 (KJV)
I tell you the solemn truth, if anyone obeys my teaching, he will never see death.”	Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα	αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα	αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα

Then the Judeans responded, “Now we know you’re possessed by a demon! Both Abraham and the prophets died, and yet you say, ‘If anyone obeys my teaching, he will never experience death.’

Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπον αὐτῷ οἱ Ἰουδαῖοι· νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις· ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα	ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσεται θανατου εις τον αιωνα	ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσηται θανατου εις τον αιωνα

John 8:54, 55 (NET)	John 8:54, 55 (KJV)
Jesus replied, “If I glorify myself, my glory is worthless. The one who glorifies me is my Father, about whom you people say, ‘He is our God.’	Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς \|ἡμῶν\| ἐστιν	απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος υμων εστιν	απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος ημων εστιν

Yet you do not know him, but I know him. If I were to say that I do not know him, I would be a liar like you. But I do know him, and I obey his teaching.

Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κὰν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ	και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω	και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω

John 17:7, 8 (NET)	John 17:7, 8 (KJV)
Now they understand that everything you have given me comes from you,	Now they have known that all things whatsoever thou hast given me are of thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
νῦν ἔγνωκαν ὅτι πάντα ὅσα \|δέδωκας\| μοι παρὰ σοῦ εἰσιν	νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν	νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν

because I have given them the words you have given me. They accepted them and really understand that I came from you, and they believed that you sent me.

For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι τὰ ρήματα ἃ ἔδωκας μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας	οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας	οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας

To Make Holy, Part 9

Back to He Takes Away, Part 1

Back to He Takes Away, Part 3

Back to Psalm 22, Part 5

Back to The Will of God – Jesus, Part 1

Back to Who Am I? Part 11

Back to The New Covenant, Part 3

Back to αὐτοῦ and ἑαυτοῦ, Part 1

Back to The Day of the Lord, Part 8

Back to Christ-Centered Preaching, Chapter 4, Part 2

^[1] John 17:17 (NET)

^[2] In the NET parallel Greek text and NA²⁸ Samaritans was spelled Σαμαριτῶν, and σαμαρειτων in the Stephanus Textus Receptus and Byzantine Majority Text.

^[3] The NET parallel Greek text and NA²⁸ had ἃ, where the Stephanus Textus Receptus and Byzantine Majority Text had οσα (KJV: that ever).

^[4] In the NET parallel Greek text and NA²⁸ Samaritans was spelled Σαμαρῖται, and σαμαρειται in the Stephanus Textus Receptus and Byzantine Majority Text.

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had ο χριστος (KJV: the Christ) following world. The NET parallel Greek text and NA²⁸ did not.

^[6] John 4:29 (NET)

^[7] The Stephanus Textus Receptus had ουν (KJV: Then) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[8] John 4:30 (NET)

^[9] In the NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus Messiah was spelled Μεσσίας, and μεσιας in the Byzantine Majority Text.

^[10] The NET parallel Greek text and NA²⁸ had ἅπαντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all things).

^[11] The NET parallel Greek text and NA²⁸ had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

^[12] The NET parallel Greek text and NA²⁸ had μένητε here, where the the Stephanus Textus Receptus and Byzantine Majority Text had μεινητε (KJV: abide).

^[13] John 3:17 (NET) Table

^[14] The NET parallel Greek text and NA²⁸ had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear). “THE MIDDLE VOICE IN THE NEW TESTAMENT,” by George J. Cline, Grace Theological Seminary, 1983

^[15] The NET parallel Greek text and NA²⁸ had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).

^[16] The Stephanus Textus Receptus and Byzantine Majority Text had πατρος (KJV: Father) here. The NET parallel Greek text and NA²⁸ did not.

^[17] Ephesians 2:1 (NET) Table

^[18] Romans 10:17 (NKJV) Table

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had εγω here. The NET parallel Greek text and NA²⁸ did not.

^[20] The NET parallel Greek text and NA²⁸ had ἐκεῖνος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.

^[21] Though the NET parallel Greek text, NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text all had ἐραυνᾶτε here, the KJV translators treated it like the imperative ἐρευνήσατε (KJV: Search the scriptures), transforming Jesus’ observation into a command, a rule to obey. A sign of the Protestant times circa 1611 or an early example of product placement advertising? Addendum: July 14, 2020 – Somehow I missed that the Stephanus Textus Receptus and Byzantine Majority Text had ερευνατε here.

^[22] John 17:3b (NET)

^[23] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And) here. The NET parallel Greek text and NA²⁸ did not.

^[24] Romans 7:21 (NET)

^[25] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding teaching and my. The NET parallel Greek text and NA²⁸ had τον preceding my only.

^[26] The NET parallel Greek text, NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here. A note (134) in the NET translated it forever (2 Corinthians 5:1-10).

^[27] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ουν here. The NET parallel Greek text did not.

^[28] The NET parallel Greek text, NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here. A note (143) in the NET translated it forever (2 Corinthians 5:1-10).

^[29] The NET parallel Greek text and NA²⁸ had δοξάσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had δοξαζων (KJV: honoureth).

^[30] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἡμῶν here, where the Stephanus Textus Receptus had υμων (KJV: your).

^[31] The NET parallel Greek text and NA²⁸ had κὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν (KJV: and if).

^[32] The NET parallel Greek text and NA²⁸ had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: unto you).

^[33] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[34] 1 John 4:18 (NET)

^[35] John 15:20 (NET)

^[36] The NET parallel Greek text and NA²⁸ had εἰσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: are).

^[37] The NET parallel Greek text and NA²⁸ had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: thou gavest).

^[38] John 17:14a (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: John 15:4

αὐτοῦ and ἑαυτοῦ, Part 1

He Takes Away, Part 1

To Make Holy, Part 8