Lukas 11:1-13
Konteks11:1 Now 1 Jesus 2 was praying in a certain place. When 3 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 4 taught 5 his disciples.” 11:2 So he said to them, “When you pray, 6 say:
Father, 7 may your name be honored; 8
may your kingdom come. 9
11:3 Give us each day our daily bread, 10
11:4 and forgive us our sins,
for we also forgive everyone who sins 11 against us.
And do not lead us into temptation.” 12
11:5 Then 13 he said to them, “Suppose one of you 14 has a friend, and you go to him 15 at midnight and say to him, ‘Friend, lend me three loaves of bread, 16 11:6 because a friend of mine has stopped here while on a journey, 17 and I have nothing to set before 18 him.’ 11:7 Then 19 he will reply 20 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 21 I cannot get up and give you anything.’ 22 11:8 I tell you, even though the man inside 23 will not get up and give him anything because he is his friend, yet because of the first man’s 24 sheer persistence 25 he will get up and give him whatever he needs.
11:9 “So 26 I tell you: Ask, 27 and it will be given to you; seek, and you will find; knock, and the door 28 will be opened for you. 11:10 For everyone who asks 29 receives, and the one who seeks finds, and to the one who knocks, the door 30 will be opened. 11:11 What father among you, if your 31 son asks for 32 a fish, will give him a snake 33 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 34 11:13 If you then, although you are 35 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 36 to those who ask him!”
Lukas 18:1-8
Konteks18:1 Then 37 Jesus 38 told them a parable to show them they should always 39 pray and not lose heart. 40 18:2 He said, 41 “In a certain city 42 there was a judge 43 who neither feared God nor respected people. 44 18:3 There was also a widow 45 in that city 46 who kept coming 47 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 48 a while he refused, but later on 49 he said to himself, ‘Though I neither fear God nor have regard for people, 50 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 51 by her unending pleas.’” 52 18:6 And the Lord said, “Listen to what the unrighteous judge says! 53 18:7 Won’t 54 God give justice to his chosen ones, who cry out 55 to him day and night? 56 Will he delay 57 long to help them? 18:8 I tell you, he will give them justice speedily. 58 Nevertheless, when the Son of Man comes, will he find faith 59 on earth?”
[11:1] 1 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 3 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 4 sn John refers to John the Baptist.
[11:1] 5 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[11:2] 6 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 7 tc Most
[11:2] sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[11:2] 8 tn Grk “hallowed be your name.”
[11:2] 9 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 10 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.
[11:4] 11 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 12 tc Most
[11:4] tn Or “into a time of testing.”
[11:4] sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
[11:5] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 14 tn Grk “Who among you will have a friend and go to him.”
[11:5] 15 tn Grk “he will go to him.”
[11:5] 16 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 17 tn Grk “has come to me from the road.”
[11:6] 18 sn 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.
[11:7] 19 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 20 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 21 tn 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.
[11:7] 22 tn 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.
[11:8] 23 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 24 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 25 tn 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.
[11:9] 26 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 27 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 28 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 29 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 30 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 31 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 32 tc Most
[11:11] 33 sn The snake probably refers to a water snake.
[11:12] 34 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 35 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 36 sn 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.
[18:1] 37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 39 tn Or “should pray at all times” (L&N 67.88).
[18:1] 40 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 41 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 43 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 44 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 45 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 47 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 48 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 49 tn Grk “after these things.”
[18:4] 50 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 51 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 52 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 53 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 54 tn Here δέ (de) has not been translated.
[18:7] 55 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 56 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 57 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 58 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 59 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
