This is a continuation of a survey of the occurrences of αὐτοῦ and ἑαυτοῦ in the New Testament (see table below), particularly when associated with an article and noun in the accusative case. 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 respectively).2 It is not the customary way these phrases have been translated into English. I’ll pick up where I left off, considering the 12 occurrences of ἑαυτοῦ in Luke, 7 of which were associated with an accusative phrase [Table].
Jesus said (Luke 14:26-33 ESV):
If anyone comes to me and does not hate his own (ἑαυτοῦ) father and mother and wife and children and brothers and sisters, yes, and even3 his own (ἑαυτοῦ) life, he cannot be my disciple. Whoever4 does not bear his own5 (ἑαυτοῦ) cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to6 complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet7 him who comes against him with twenty thousand? And if not,8 while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has (πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν) cannot be my disciple.
This section, titled “The Cost of Discipleship” in the ESV, further demonstrates Jesus’ saying: No one can come to me unless the Father who sent me draws him.9 The phrase, and does not hate his own father,10 was καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ in Greek. This is the first time I’m seeing ἑαυτοῦ following the accusative phrase τὸν πατέρα. I assume that ἑαυτοῦ is implied throughout this list: “the father of himself and the mother of himself and the wife of himself and the children of himself and the brothers of himself and the sisters of himself.”
I would consider that interpretation virtually certain if the next occurrence were την εαυτου ψυχην, his own life,11 as it is in the Stephanus Textus Receptus and Byzantine Majority Text. In the NET parallel Greek text and NA28, however, the word order was τὴν ψυχὴν ἑαυτοῦ again. I suppose I should hold onto this idea as an intuition rather than an interpretation that is “virtually certain.”
Or, perhaps, I shouldn’t be so fussy about the placement of ἑαυτοῦ relative to the noun. I was taking την εαυτου ψυχην as a reference to “the of himself life” as opposed to “the of God life” one possesses as a believer in Christ. And so, τὴν ψυχὴν ἑαυτοῦ was merely “the life of himself” as opposed to “the death of himself.” But as I struggle to spell it out, it seems more like a distinction without a difference.
In the next occurrence—Whoever does not bear his own cross12—ἑαυτοῦ followed the accusative phrase again in the NET parallel Greek and NA28: τὸν σταυρὸν ἑαυτοῦ. It was τον σταυρὸν αυτου in the Stephanus Textus Receptus and Byzantine Majority Text. According to an entry on Wikipedia:
Novum Testamentum Graece (The New Testament in Greek) is a critical edition of the New Testament in its original Koine Greek, forming the basis of most modern Bible translations and biblical criticism. It is also known as the Nestle–Aland edition after its most influential editors, Eberhard Nestle and Kurt Aland. The text, edited by the Institute for New Testament Textual Research, is currently in its 28th edition, abbreviated NA28.
The title is sometimes applied to the United Bible Societies (UBS) edition, which contains the same text (its fifth edition, “UBS5”, contains the text from NA28). The UBS edition is aimed at translators and so focuses on variants that are important for the meaning whereas the NA includes more variants.
The release of a 29th edition is expected in 2025.[1]
Methodology
The Greek text as presented is what biblical scholars refer to as the “critical text”. The critical text is an eclectic text compiled by a committee that compares readings from a large number of manuscripts in order to determine which reading is most likely to be closest to the original. They use a number of factors to help determine probable readings, such as the date of the witness (earlier is usually better), the geographical distribution of a reading, and the likelihood of accidental or intentional corruptions.
In other words, NA28 is a current scholarly best guess. The parallel Greek text in the NET is essentially NA27. So, any agreement between the two indicates a modicum of stability of a particular editorial committee’s best guess.13 When the NA28 agrees with the Stephanus Textus Receptus and/or Byzantine Majority Text and differs from the NET parallel Greek, I take that to mean a change in the best guess between the two editions of the critical text.
The final occurrence of εαυτου in this passage was the same in all four Greek texts: πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν, all that he has.14 An example of Jesus’ hate for his mother and brothers follows (Luke 8:19-21 ESV):
Then his mother and his brothers came15 to him, but they could not reach him because of the crowd. And16 he was told,17 “Your mother and your brothers are standing outside, desiring to see you.” But he answered them, “My mother and my brothers are those who hear the word of God and do it.”18
This chapter begins: Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God.19 His mother and brothers may have traveled some distance to see Him. His words probably stung them a bit. On the other hand, I would assume that those listening to Him would have understood if He had jumped up immediately to greet his mother and brothers, perhaps they even expected it. His gracious words perfectly illustrate his meaning regarding discipleship, and demonstrate his own single-minded devotion to God his Father and to those who hear the word of God and do it.
Matthew and Mark recorded a similar occasion, both followed by the same event:
|
Matthew 12:46-13:2 (ESV) |
Mark 3:31-4:1 (ESV) |
| While he was still20 speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him.21 | And22 his mother and his brothers23 came, and standing24 outside they sent to him and called25 him. |
| And a crowd was sitting around him, and they said26 to him, “Your mother and your brothers27 are outside, seeking you.” | |
| But he replied to the man who told28 him, “Who is my mother, and who are my brothers?” | And he answered29 them,30 “Who are my mother and my brothers?” [Table] |
| And looking about at those who sat around him, | |
| And stretching out his hand toward his disciples, | |
| he said, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.” | he said, “Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother.” |
| That same day31 Jesus went out of32 the house and sat beside the sea. And great crowds gathered about him, so that he got into a boat33 and sat down. And the whole crowd stood on the beach. | Again he began to teach beside the sea. And a very large34 crowd gathered35 about him, so that he got into a boat36 and sat in it on the sea, and the whole crowd was37 beside the sea on the land. |
I bring it up to revisit the setup to the arrival of Jesus’ mother and his brothers in more current translations of Mark (Mark 3:20, 21 ESV):
Then he went38 home, and the39 crowd gathered again, so that they could not even40 eat. And when his family heard it, they went out to seize him, for they were saying, “He is out of his mind.”
The Greek words translated home were εἰς οἶκον. The translation into an house (KJV) is more literal. The root οἶκος can mean home, but I still might translate it: “into a home.” I’m not privy to the reasons the translators of the ESV, NASB, NASB 1995, NASB 1977, Legacy Standard Bible, Holman Christian Standard Bible, Contemporary English Version, God’s Word Translation, Good News Translation, International Standard Version, Majority Standard Bible, New American Bible and the NET chose home here.
Even if Mark meant home, I understand why he didn’t write εἰς τόν οἶκον αὐτοῦ (Luke 1:23): “into his house” or “his home.”
|
Matthew 8:19, 20 (ESV) |
Luke 9:57, 58 (ESV) |
| And a scribe came up and said to him, “Teacher, I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” | As41 they were going along the road, someone said to him, “I will follow you wherever you go.”42 And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” |
The Greek words translated his family were οἱ παρ᾿ αὐτοῦ; literally “those from beside him.” The word translated heard this was ἀκούσαντες, a participle of ἀκούω: So, “those from beside him hearing.” Hearing what? The context seems clear that they were hearing what Jesus was doing, probably what He was saying, but more to the immediate point: hearing where He was at a particular moment in time because they went out (ἐξῆλθον, a form of ἐξέρχομαι). For what purpose? to seize him (κρατῆσαι αὐτόν) Why? for they were saying, “He is out of his mind.”43
I didn’t question this translation at the time: The identity of οἱ παρ᾿ αὐτοῦ seemed confirmed when his mother and his brothers showed up standing outside.44 And home seemed like a reasonable assumption for εἰς οἶκον since they knew where to find Him. Brad Gray, the Founder of Walking The Text online, did a really interesting video—“From Nazareth to Capernaum” | Jesus In Galilee Pt 1 | EP168—about Jesus’ move to Capernaum. In it he described the distance from Nazareth to Capernaum as about 22 miles, a day’s journey on foot.
Subsequently, I’ve heard that some are offended by the idea that Mary, in particular, thought her Son was out of his mind. One proposed solution was to take οἱ παρ᾿ αὐτοῦ absolutely literally as some present in the house with Jesus. This is interesting because it would probably mean that αὐτοῦ should be understood as an adverb rather than as a personal pronoun. But if they were already present with Jesus, why did they leave to seize him, never to return in Mark’s Gospel narrative?
I suggest looking more closely at the words translated He is out of his mind: ὅτι ἐξέστη, an active form of ἐξίστημι: “to drive out of his senses; to amaze, astonish; to take by surprise, startle; to confound, be dismayed, be distraught; to change, displace; to become separated from (something), lose (something); to lose one’s mind, go insane, faint away.” Jesus was not doing or saying the things his mother and brothers expected Him to do or say.
We’re not told exactly what each person thought He should do or say. Mary’s concern for instance, may have been exactly what Mark and the Holy Spirit expressed: the crowd gathered again, so that they could not even eat.45 It’s not that hard to imagine a mother concerned that her firstborn is burning himself out at a furious pace, especially if she feels some responsibility for pushing Him out the door into this ministry (John 2:1-11).
The next occurrence was: την εαυτου ψυχην in the Stephanus Textus Receptus and Byzantine Majority Text, or τὴν ψυχὴν ἑαυτοῦ in the NET parallel Greek and NA28, his own life, from If anyone comes to me and does not hate…even his own life, he cannot be my disciple.46 This hatred of “the of himself life” or “the soul of himself” was best expressed in Jesus’ prayer in the garden.
|
Matthew 26:38, 39 (ESV) |
Mark 14:34-36 (ESV) |
Luke 22:41, 42 (ESV) |
| Then he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.” And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” [Table]. | And he said to them, “My soul is very sorrowful, even to death. Remain here and watch.” And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him [Table]. And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” | And he withdrew from them about a stone’s throw, and knelt down and prayed, saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done” [Table]. |
Paul shared his insights into this hatred as well (Romans 6:3, 4 ESV; Galatians 2:20, 21 NET):
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life (ζωῆς, a form of ζωή).
I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!
The next occurrence was: τὸν σταυρὸν ἑαυτοῦ in the NET parallel Greek text and NA28, or τον σταυρὸν αυτου in the Stephanus Textus Receptus and Byzantine Majority Text: his own cross (ESV) from Whoever does not bear his own cross and come after me cannot be my disciple.47 In another essay I wrote: “To take up [my] cross is to join Jesus distrusting my own desires and saying to God, not my will but yours be done.” Here, in this context I’m thinking of it somewhat differently, perhaps more generally, as pursuing the ministry the Lord gives one in the grace He provides. Given that, I find it difficult to distinguish between ἑαυτοῦ, “the cross of himself,” and αυτου, “his cross.”
The final occurrence I’ll consider in this essay was: πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν, all that he has, from So therefore, any one of you who does not renounce all that he has cannot be my disciple.48 I tend to understand πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν as “all that of himself there is.” If I were to think of it in terms of things, it would be those things that have him. The Greek word translated renounce was ἀποτάσσεται, a middle passive form of ἀποτάσσω: “to renounce, give up; to say goodbye, bid farewell, forsake, take leave, send away” (middle voice); “to be detached, be appointed” (passive voice). So, “to renounce, bid farewell, forsake, be detached from all that of himself there is.”
|
Matthew 22:36b-40 (ESV) |
Mark 12:29b-31 (ESV) |
Luke 10:27, 28 (ESV) |
| “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment [Table]. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” [Table] | “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one [Table]. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’ [Table]. The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these” [Table]. | “You shall love the Lord your God with all your heart and with all49 your soul50 and with all51 your strength52 and with all53 your mind,54 and your neighbor as yourself.” And [Jesus] said to him, “You have answered correctly; do this, and you will live.” |
“Who then can be saved?” Jesus’ astonished disciples asked in a slightly different context. But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”55 [F]or it is God who works in you, Paul wrote, both to will and to work for his good pleasure.56
I’ll continue with this in another essay. The tables mentioned above follow.
|
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 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 |
| 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 |
| 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 |
| 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 |
| διά γε τὴν ἀναίδειαν αὐτοῦ | yet because of his impudence | |
| Luke 11:22 | τὴν πανοπλίαν αὐτοῦ αἴρει | he takes away his armor |
| 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 12:46 | καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει | and put him with the unfaithful |
| 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 |
| 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 ohe 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 |
| 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 Luke 14:26-28; 14:31, 32; 8:19-21; Matthew 13:1, 2; Mark 4:1; Matthew 12:46; 12:48; Mark 3:31, 32; 3:20; Luke 9:57 and 10:27 in the NET and KJV follow.
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Luke 14:26-28 (KJV) |
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| “If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple. | If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. |
| εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφὰς ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναι μου μαθητής | ει τις ερχεται προς με και ου μισει τον πατερα εαυτου και την μητερα και την γυναικα και τα τεκνα και τους αδελφους και τας αδελφας ετι δε και την εαυτου ψυχην ου δυναται μου μαθητης ειναι | ει τις ερχεται προς με και ου μισει τον πατερα αυτου και την μητερα και την γυναικα και τα τεκνα και τους αδελφους και τας αδελφας ετι δε και την εαυτου ψυχην ου δυναται μου μαθητης ειναι |
| Whoever does not carry his own cross and follow me cannot be my disciple. | And whosoever doth not bear his cross, and come after me, cannot be my disciple. |
| ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ καὶ ἔρχεται ὀπίσω μου, οὐ δύναται εἶναι μου μαθητής | και οστις ου βασταζει τον σταυρον αυτου και ερχεται οπισω μου ου δυναται μου ειναι μαθητης | και οστις ου βασταζει τον σταυρον αυτου και ερχεται οπισω μου ου δυναται ειναι μου μαθητης |
| For which of you, wanting to build a tower, doesn’t sit down first and compute the cost to see if he has enough money to complete it? | For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? |
| Τίς γὰρ ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην, εἰ ἔχει εἰς ἀπαρτισμόν | τις γαρ εξ υμων θελων πυργον οικοδομησαι ουχι πρωτον καθισας ψηφιζει την δαπανην ει εχει τα προς απαρτισμον | τις γαρ εξ υμων ο θελων πυργον οικοδομησαι ουχι πρωτον καθισας ψηφιζει την δαπανην ει εχει τα εις απαρτισμον |
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Luke 14:31, 32 (KJV) |
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| Or what king, going out to confront another king in battle, will not sit down first and determine whether he is able with 10,000 to oppose the one coming against him with 20,000? | Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? |
| Η τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾿ αὐτόν | η τις βασιλευς πορευομενος συμβαλειν ετερω βασιλει εις πολεμον ουχι καθισας πρωτον βουλευεται ει δυνατος εστιν εν δεκα χιλιασιν απαντησαι τω μετα εικοσι χιλιαδων ερχομενω επ αυτον | η τις βασιλευς πορευομενος συμβαλειν ετερω βασιλει εις πολεμον ουχι καθισας πρωτον βουλευεται ει δυνατος εστιν εν δεκα χιλιασιν απαντησαι τω μετα εικοσι χιλιαδων ερχομενω επ αυτον |
| If he cannot succeed, he will send a representative while the other is still a long way off and ask for terms of peace. | Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. |
| εἰ δὲ μή γε, ἔτι αὐτοῦ πόρρω ὄντος πρεσβείαν ἀποστείλας ἐρωτᾷ |τὰ| πρὸς εἰρήνην | ει δε μηγε ετι αυτου πορρω οντος πρεσβειαν αποστειλας ερωτα τα προς ειρηνην | ει δε μηγε ετι πορρω αυτου οντος πρεσβειαν αποστειλας ερωτα τα προς ειρηνην |
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Luke 8:19-21 (KJV) |
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| Now Jesus’ mother and his brothers came to him, but they could not get near him because of the crowd. | Then came to him his mother and his brethren, and could not come at him for the press. |
| Παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον | παρεγενοντο δε προς αυτον η μητηρ και οι αδελφοι αυτου και ουκ ηδυναντο συντυχειν αυτω δια τον οχλον | παρεγενοντο δε προς αυτον η μητηρ και οι αδελφοι αυτου και ουκ ηδυναντο συντυχειν αυτω δια τον οχλον |
| So he was told, “Your mother and your brothers are standing outside, wanting to see you.” | And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. |
| ἀπηγγέλη δὲ αὐτῷ· ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν θέλοντες σε | και απηγγελη αυτω λεγοντων η μητηρ σου και οι αδελφοι σου εστηκασιν εξω ιδειν σε θελοντες | και απηγγελη αυτω λεγοντων η μητηρ σου και οι αδελφοι σου εστηκασιν εξω ιδειν σε θελοντες |
| But he replied to them, “My mother and my brothers are those who hear the word of God and do it.” | And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. |
| ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς· μήτηρ μου καὶ ἀδελφοί μου οὗτοι εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες | ο δε αποκριθεις ειπεν προς αυτους μητηρ μου και αδελφοι μου ουτοι εισιν οι τον λογον του θεου ακουοντες και ποιουντες αυτον | ο δε αποκριθεις ειπεν προς αυτους μητηρ μου και αδελφοι μου ουτοι εισιν οι τον λογον του θεου ακουοντες και ποιουντες αυτον |
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Matthew 13:1, 2 (KJV) |
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| On that day after Jesus went out of the house, he sat by the lake. | The same day went Jesus out of the house, and sat by the sea side. |
| Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν | εν δε τη ημερα εκεινη εξελθων ο ιησους απο της οικιας εκαθητο παρα την θαλασσαν | εν δε τη ημερα εκεινη εξελθων ο ιησους απο της οικιας εκαθητο παρα την θαλασσαν |
| And such a large crowd gathered around him that he got into a boat to sit while the whole crowd stood on the shore. | And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. |
| καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει | και συνηχθησαν προς αυτον οχλοι πολλοι ωστε αυτον εις το πλοιον εμβαντα καθησθαι και πας ο οχλος επι τον αιγιαλον ειστηκει | και συνηχθησαν προς αυτον οχλοι πολλοι ωστε αυτον εις το πλοιον εμβαντα καθησθαι και πας ο οχλος επι τον αιγιαλον ειστηκει |
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Mark 4:1 (KJV) |
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| Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while the whole crowd was on the shore by the lake. | And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. |
| Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν· καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν | και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην | και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην |
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Matthew 12:46 (KJV) |
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| While Jesus was still speaking to the crowds, his mother and brothers came and stood outside, asking to speak to him. | While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. |
| Ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῷ λαλῆσαι | ετι δε αυτου λαλουντος τοις οχλοις ιδου η μητηρ και οι αδελφοι αυτου ειστηκεισαν εξω ζητουντες αυτω λαλησαι | ετι δε αυτου λαλουντος τοις οχλοις ιδου η μητηρ και οι αδελφοι αυτου ειστηκεισαν εξω ζητουντες αυτω λαλησαι |
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Matthew 12:48 (KJV) |
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| To the one who had said this, Jesus replied, “Who is my mother and who are my brothers?” | But he answered and said unto him that told him, Who is my mother? and who are my brethren? |
| ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ· τίς ἐστιν ἡ μήτηρ μου καὶ τίνες εἰσὶν οἱ ἀδελφοί μου | ο δε αποκριθεις ειπεν τω ειποντι αυτω τις εστιν η μητηρ μου και τινες εισιν οι αδελφοι μου | ο δε αποκριθεις ειπεν τω ειποντι αυτω τις εστιν η μητηρ μου και τινες εισιν οι αδελφοι μου |
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Mark 3:31, 32 (KJV) |
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| Then Jesus’ mother and his brothers came. Standing outside, they sent word to him, to summon him. | There came then his brethren and his mother, and, standing without, sent unto him, calling him. |
| Καὶ |ἔρχεται| ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν | ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον | ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον |
| A crowd was sitting around him and they said to him, “Look, your mother and your brothers are outside looking for you.” | And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. |
| καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ· ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου [καὶ αἱ ἀδελφαί σου] ἔξω ζητοῦσιν σε | και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου εξω ζητουσιν σε | και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου και αι αδελφαι σου εξω ζητουσιν σε |
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Mark 3:19b, 20 (KJV) |
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| Now Jesus went home, and a crowd gathered so that they were not able to eat. | and they went into an house. (20) And the multitude cometh together again, so that they could not so much as eat bread. |
| Καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν [ὁ] ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν | και ερχονται εις οικον (20) και συνερχεται παλιν οχλος ωστε μη δυνασθαι αυτους μητε αρτον φαγειν | και ερχονται εις οικον (20) και συνερχεται παλιν οχλος ωστε μη δυνασθαι αυτους μητε αρτον φαγειν |
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Luke 9:57 (KJV) |
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| As they were walking along the road, someone said to him, “I will follow you wherever you go.” | And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. |
| Καὶ πορευομένων αὐτῶν ἐν τῇ ὁδῷ εἶπεν τις πρὸς αὐτόν· ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ | εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε | εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε |
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Luke 10:27 (KJV) |
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| The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself.” | And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. |
| ὁ δὲ ἀποκριθεὶς εἶπεν· ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης [τῆς] καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύϊ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν | ο δε αποκριθεις ειπεν αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της ισχυος σου και εξ ολης της διανοιας σου και τον πλησιον σου ως σεαυτον | ο δε αποκριθεις ειπεν αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της ισχυος σου και εξ ολης της διανοιας σου και τον πλησιον σου ως σεαυτον |
1 1 Corinthians 7:36 (ESV)
3 The NET parallel Greek text and NA28 had ἔτι τε καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ἔτι δε καὶ (KJV: yea, and).
4 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.
5 The NET parallel Greek text and NA28 had ἑαυτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his).
6 The NET parallel Greek text and NA28 had εἰς here, where the Stephanus Textus Receptus had τα προς and the Byzantine Majority Text had τα εις.
7 The NET parallel Greek text and NA28 had ὑπαντῆσαι (NET: to oppose) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απαντησαι (KJV: to meet).
8 The NET parallel Greek text and NA28 had εἰ δὲ μή γε (NET: If he cannot succeed) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε μηγε (KJV: Or else).
10 Luke 14:26a (ESV)
11 Luke 14:26b (ESV)
12 Luke 14:27a (ESV)
13 While there is some hint of criticism of this methodology in Novum Testamentum Graece on Wikipedia, I found a short 2019 article, “Plans for the NA29 and UBS6,” on Evangelical Textual Criticism online. It is interesting in a gossipy sort of way, particularly in the comments.
14 Luke 14:33b (ESV)
15 The NET parallel Greek text and NA28 had Παρεγένετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρεγενοντο.
16 The NET parallel Greek text and NA28 had δὲ (NET: So) here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).
17 The Stephanus Textus Receptus and Byzantine Majority Text had λεγοντων (KJV: by certain which said). The NET parallel Greek text and NA28 did not.
18 The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA28 did not.
19 Luke 8:1a (ESV)
20 The Stephanus Textus Receptus and Byzantine Majority Text had ετι δε (KJV: While…yet) here, where the NET parallel Greek text and NA28 had simply Ἔτι (NET: While…still).
21 The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had [εἶπεν δέ τις αὐτῷ· ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντες σοι λαλῆσαι] (NET: Someone told him, “Look, your mother and your brothers are standing outside wanting to speak to you.”) here. The ESV did not.
22 The NET parallel Greek text and NA28 had Καὶ |ἔρχεται| (NET: Then…came) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερχονται ουν (KJV: There came then).
23 The NET parallel Greek text and NA28 had αὐτοῦ following brothers. The Stephanus Textus Receptus and Byzantine Majority Text did not.
24 The NET parallel Greek text and NA28 had στήκοντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had εστωτες.
25 The NET parallel Greek text and NA28 had καλοῦντες (NET: to summon) here, where the Stephanus Textus Receptus and Byzantine Majority Text had φωνουντες (KJV: calling).
26 The NET parallel Greek text and NA28 had καὶ λέγουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον δε.
27 The NET parallel Greek text, NA28 and Byzantine Majority Text had [καὶ αἱ ἀδελφαί σου] (“and your sisters,” not translated in the NET or ESV). The Stephanus Textus Receptus did not.
28 The NET parallel Greek text and NA28 had λέγοντι (NET: had said) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειποντι (KJV: that told).
29 The NET parallel Greek text and NA28 had ἀποκριθεὶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεκριθη.
30 The NET parallel Greek text and NA28 had λέγει (NET: and said) here, where the Stephanus Textus Receptus and Byzantine Majority Text had λεγων (KJV: saying).
31 The NET parallel Greek text and NA28 had Ἐν τῇ ἡμέρᾳ ἐκείνῃ (NET: On that day) here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν δε τη ημερα εκεινη (KJV: The same day).
32 The Stephanus Textus Receptus and Byzantine Majority Text had απο here. The NET parallel Greek text and NA28 did not.
33 The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding boat (KJV: ship). The NET parallel Greek text and NA28 did not.
34 The NET parallel Greek text and NA28 had πλεῖστος (NET: Such a large) here, where the Stephanus Textus Receptus and Byzantine Majority Text had πολυς (KJV: a great).
35 The NET parallel Greek text and NA28 had συνάγεται here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had συνηχθη (KJV: there was gathered) in the aorist tense.
36 The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding boat (KJV: ship). The NET parallel Greek text and NA28 did not.
37 The NET parallel Greek text and NA28 had ἦσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ην.
38 The NET parallel Greek text and NA28 had ἔρχεται here, a singular 3rd person form of ἔρχομαι, where the Stephanus Textus Receptus and Byzantine Majority Text had a plural form ερχονται (KJV: they went).
39 The NET parallel Greek text and NA28 had the article ὁ preceding crowd. The Stephanus Textus Receptus and Byzantine Majority Text did not.
40 The NET parallel Greek text and NA28 had μηδὲ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητε (KJV: so much as).
41 The NET parallel Greek text and NA28 had Καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενετο δε (KJV: And it came to pass).
42 The Stephanus Textus Receptus and Byzantine Majority Text had κυριε (KJV: Lord) here. The NET parallel Greek text and NA28 did not.
43 Mark 3:21b (ESV)
44 Mark 3:31a (ESV)
45 Mark 3:20b (ESV)
46 Luke 14:26 (ESV)
47 Luke 14:27 (ESV)
48 Luke 14:33 (ESV)
49 The NET parallel Greek text and NA28 had ἐν ὅλῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξ ολης.
50 The NET parallel Greek text and NA28 had τῇ ψυχῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had της ψυχης.
51 The NET parallel Greek text and NA28 had ἐν ὅλῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξ ολης.
52 The NET parallel Greek text and NA28 had τῇ ἰσχύϊ here, where the Stephanus Textus Receptus and Byzantine Majority Text had της ισχυος.
53 The NET parallel Greek text and NA28 had ἐν ὅλῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξ ολης.
54 The NET parallel Greek text and NA28 had τῇ διανοίᾳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had της διανοιας.