Luke 11:5–13

Footnotes

1. 13 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2. 14 Grk “Who among you will have a friend and go to him.”
3. 15 Grk “he will go to him.”
4. 16 The words “of bread” are not in the Greek text, but are implied by ἄρτους (artous, “loaves”).
5. 17 Grk “has come to me from the road.”
6. 18 The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
7. 19 Κἀκεῖνος (kakeinos) has been translated “Then he.”
8. 20 Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
9. 21 Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
10. 22 The syntax of vv. 6–7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
11. 23 Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
12. 24 Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
13. 25 The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
14. 26 Here καί (kai, from καγώ [kagō]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
15. 27 The three present imperatives in this verse (Ask … seek … knock) are probably intended to call for a repeated or continual approach before God.
16. 28 Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
17. 29 The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
18. 30 Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
19. 31 Grk “the”; in context the article is used as a possessive pronoun ( ).
20. 32 Most (א A C D L W Θ Ψ f1, 13 33 𝔐 lat syc,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by 𝔓45, 75 B 1241 sys sa.
21. 33 The snake probably refers to a water snake.
22. 34 The two questions of vv. 11–12 expect the answer, “No father would do this!”
23. 35 The participle ὑπάρχοντες (huparchontes) has been translated as a concessive participle.
24. 36 The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.