KJV: And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
YLT: And he said unto them, 'Who of you shall have a friend, and shall go on unto him at midnight, and may say to him, Friend, lend me three loaves,
Darby: And he said to them, Who among you shall have a friend, and shall go to him at midnight and say to him, Friend, let me have three loaves,
ASV: And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say to him, Friend, lend me three loaves;
| εἶπεν | He said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| ἕξει | will have |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| φίλον | a friend |
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Parse: Adjective, Accusative Masculine Singular Root: φίλος Sense: friend, to be friendly to one, wish him well. |
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| πορεύσεται | will go |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| μεσονυκτίου | at midnight |
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Parse: Noun, Genitive Neuter Singular Root: μεσονύκτιον Sense: midnight. |
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| εἴπῃ | say |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Φίλε | Friend |
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Parse: Noun, Vocative Masculine Singular Root: φίλος Sense: friend, to be friendly to one, wish him well. |
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| χρῆσόν | lend |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: κίχρημι Sense: to lend. |
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| μοι | me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| τρεῖς | three |
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Parse: Adjective, Accusative Masculine Plural Root: τρεῖς Sense: three. |
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| ἄρτους | loaves |
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Parse: Noun, Accusative Masculine Plural Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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Greek Commentary for Luke 11:5
Genitive of time. [source]
This is the deliberative subjunctive, but it is preceded by two future indicatives that are deliberative also First aorist active imperative second singular. Lend me now. From δανειζω kichrēmi an old verb, to lend as a matter of friendly interest as opposed to daneizō to lend on interest as a business. Only here in the N.T. [source]
First aorist active imperative second singular. Lend me now. From δανειζω kichrēmi an old verb, to lend as a matter of friendly interest as opposed to daneizō to lend on interest as a business. Only here in the N.T. [source]
See on Luke 9:16. [source]
Reverse Greek Commentary Search for Luke 11:5
In Luke 11:52 the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in Literally, before. These door-keepers of the kingdom slam it shut in men‘s faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in. [source]
Broadus gives well the various alternatives in understanding and explaining the presence of “son of Barachiah” here which is not in Luke 11:51. The usual explanation is that the reference is to Zachariah the son of Jehoiada the priest who was slain in the court of the temple (2 Chronicles 24:20.). How the words, “son of Barachiah,” got into Matthew we do not know. A half-dozen possibilities can be suggested. In the case of Abel a reckoning for the shedding of his blood was foretold (Genesis 4:10) and the same thing was true of the slaying of Zachariah (2 Chronicles 24:22). [source]
There is some dispute about the rendering. The Rev. renders Set herself against him, with no alternative translation in the margin; and in Luke 11:53, Press upon him vehemently, with set themselves against him in the margin. I see no objection to rendering was angry at him, taking ἐνεῖχεν αὐτῷ with an ellipsis of χόλον , anger. Very literally, had within herself ( ἐν )anger against him. So Herodotus, 1:118. Astyages concealing the anger ( τόν χόλον )which he felt toward him ( οἱ ἐνεῖχε ) ἐνεῖχε σφῖ δεινὸν χόλον , nourished a fierce anger against them. So Moulton, Grimm, and De Wette. [source]
Still the aorist active deliberative subjunctive as in Luke 11:5 (the same long and somewhat involved sentence).Trouble me not (μη μοι κοπους παρεχε mē moi kopous pareche). Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5.The door is now shut Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From κλειω kleiō common verb.In bed (εις τεν κοιτην eis ten koitēn). Note use of εις eis in sense of εν en Often a whole family would sleep in the same room.I cannot That is, I am not willing. [source]
It is a classic idiom to start a sentence or even a paragraph as here with a relative, “in which things or circumstances,” without any expressed antecedent other than the incidents in Luke 11:53. In Luke 12:3 Luke actually begins the sentence with two relatives αντ ων οσα anth' hōn hosa (wherefore whatsoever). [source]
As opposed to the Pharisees and lawyers in Luke 11:43, Luke 11:46, Luke 11:53. [source]
Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. “Christ came to set the world on fire, and the conflagration had already begun” (Plummer). The very passion in Christ‘s heart would set his friends on fire and his foes in opposition as we have just seen (Luke 11:53.). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Matthew 10:34-36). [source]
Third-class condition, first aorist active subjunctive from δανιζω danizō (old form δανειζω daneizō) to lend for interest in a business transaction (here in active to lend and Matthew 5:42 middle to borrow and nowhere else in N.T.), whereas κιχρημι kichrēmi (only Luke 11:5 in N.T.) means to loan as a friendly act. [source]
Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36). Where I am That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.). That they may behold Another purpose clause with ινα hina and the present active subjunctive of τεωρεω theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven. Before the foundation of the world This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5. [source]
Middle of the night, old adjective seen already in Mark 13:35; Luke 11:5 which see. [source]
Present active indicative of ενεδρευω enedreuō old verb from ενεδρα enedra (Acts 23:16), in the N.T. only here and Luke 11:54 which see. Till they have slain him (εως ου ανελωσιν αυτον heōs hou anelōsin auton). Same idiom as in Acts 23:12 save that here we have ανελωσιν anelōsin (second aorist active subjunctive) instead of αποκτεινωσιν apokteinōsin (another word for kill), “till they slay him.” Looking for the promise from thee This item is all that is needed to put the scheme through, the young man shrewdly adds. [source]
Old word from καταβαλλω kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God‘s redemptive plans for the race. That we should be (ειναι ημας einai hēmās). Infinitive of purpose with the accusative of general reference (ημας hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου katenōpion autou f0). [source]
Lit. unto them that seek him out. Comp. Acts 15:17; Hebrews 12:17; 1 Peter 1:10. The verb is used of seeking God, Romans 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; Luke 18:1-8.He hides himself so wondrouslyAs though there were no God;He is least seen when all the powersOf ill are most abroad.Or he deserts us at the hourThe fight is almost lost,And seems to leave us to ourselvesJust when we need him most.It is not so, but so it looks;And we lose courage then;And doubts will come if God hath keptHis promises to men.”Faber. [source]
Redundant use of genitive ου autou (his) with ων hou (whose) as common in this book, and singular instead of plural παντες hōn with antecedent ου γεγραπται pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]