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Chapter 11


11:1 And (kai) it caused itself to come to pass (egeneto) in (en) the (tō) [time] of him (auton) to be (einai) in (en) a certain (tini) place (topō) causing himself to be well-thankful toward (proseuchomenon) [God], as (hōs) he caused himself to pause (epausato) a certain one (tis) of the (tōn) disciples (mathētōn) of him (autou) enunciated (eipen) to (pros) him (auton), “Lord (kurie), teach (didaxon) us (hēmas) to be well-thankful toward (proseuchesthai) [God], down according to as (kathōs) John (Iōannēs) also (kai) taught (edidaxen) the (tous) disciples (mathētas) of him (autou)!


11:2 But (de) he enunciated (eipen) to them (autois), “When perhaps (hotan) you may cause yourselves to be well-thankful toward (proseuchēsthe) [God], say (legete), ‘Father (pater), let the (to) name (onoma) of you (sou) be made holy (hagiasthētō).


Let the (hē) Kingdom932 (basileia) of you (sou) come (elthetō).


11:3 The (ton) bread (arton) of us (hēmōn), the (ton) [bread] upon tomorrow (epiousion), give (didou) the (to) [bread] to us (hēmin) down on account (kath’) of today (hēmeran)!


11:4 And (kai) for us (hēmin), send away (aphes) [the penalty] of the (tas) sins (hamartias) of us (hēmōn).


Because (gar) we (autoi) also (kai) send away (aphiomen) [the penalty] for everyone (panti) owing (opheilonti) us (hēmin).


And (kai) may you not bring us in (mē eisenenkēs hēmas) into (eis) a testing (peirasmon).”


11:5 And (kai) he enunciated (eipen) to (pros) them (autous), “Who (tis) out (ex) of you (humōn) shall have (hexei) a loved one (philon), and (kai) shall cause himself to go (poreusetai) to (pros) him (auton) at midnight (mesonuktiou), and (kai) he may enunciate (eipē) to him (autō), “Loved one (phile), lend (chrēson) to me (moi) three (treis) loaves of bread (artous),


11:6 since (epeidē) a loved one (philos) of me (mou) caused himself to come aside (paregeneto) out (ex) of [the] way (hodou) to (pros) me (me), and (kai) I absolutely do not have (ouk echō) that which (ho) I shall pass along (parathēsō) to him (autō)!?”


11:7 And that one (kakeinos) [being] inwardly (esōthen), he having been caused to make a decision (apokritheis) he may enunciate (eipē), “Do not (mē) hold alongside (pareche) to me (moi) [your] labors (kopous)!


The (hē) door (thura) has already been keyed-closed2808 (ēdē kekleistai), and (kai) the (ta) young children (paidia) of me (mou) are (eisin) with (met’) me (emou) in (eis) the (tēn) bed (koitēn)!


Having stood up (anastas), I can absolutely not inherently power myself (ou dunamai) to give (dounai) [loaves of bread, v5] to you (soi)!”


11:8 I say (legō) to you (humin), and (kai) if (ei) he having stood up (anastas) he shall absolutely not give (ou dōsei) [loaves of bread, v5] to him (autō) through (dia) the (to) [sake of him] to be (einai) a loved one (philon) of him (autou), yet (ge) he having been aroused (egertheis) through (dia) [the sake] of the (tēn) immodesty (anaideian) of him (autou), he shall give (dōsei) to him (autō) as many as (hosōn) he needs (chrēzei)!


11:9 And I (kagō) say (legō) to you (humin), request (aiteite), and (kai) it shall be given (dothēsetai) to you (humin);


Search (zēteite), and (kai) you shall find (heurēsete).


Knock (krouete), and (kai) it shall be opened up (anoigēsetai) to you (humin)!


11:10 Because (gar) everyone (pas), the one (ho) requesting (aitōn), he receives (lambanei);


and (kai) the one (ho) searching (zētōn), finds (heuriskei);


and (kai) for the one (tō) knocking (krouonti), it shall be opened up (anoig)!


11:11 But (de) which one (tina) out (ex) of you (humōn), [if] the (ho) son (huios) shall request (aitēsei) a fish (ichthun) of the (ton) father (patera) [of him], and (kai) opposite (anti) of a fish (ichthuos) he shall give over (epidōsei) to him (autō) a serpent (ophin),


11:12 or (ē), and (kai) he shall request (aitēsei) an egg (ōon), [and] he shall give over (epidōsei) to him (autō) a scorpion (skorpion)?


11:13 Therefore (oun) if (ei) you (humeis), being subordinate (huparchontes) evil ones (ponēroi), have seen (oidate) to give (didonai) good (agatha) gifts (domata) to the (tois) ones born (teknois) of you (humōn), how much (posō) more (mallon) the (ho) Father (patēr), the (ho) [Father] out (ex) of heaven (ouranou), shall give (dōsei) holy (hagion) Spirit (pneuma) to the ones (tois) making requests (aitousin) Him (auton)?”


(For we causing ourselves to request of our heavenly Father the things we need and desire, see Mat. 7:7-11; Luke 11:5-13; John 15:7-8; James 4:1-3)


11:14 And (kai) he was (ēn) throwing out (ekballōn) a little demon (daimonion), and (kai) it (auto) was being (ēn) a mute one (kōphon).


But (de) it caused itself to come to pass (egeneto), of the (tou) little demon (daimoniou) having come out (exelthontos), the (ho) muted one (kōphos) spoke (elalēsen).


And (kai) the (hoi) crowds (ochloi) were amazed (ethaumasan).


11:15 But (de) some (tines) out (ex) of them (autōn) enunciated (eipon), “In (en) Beelzeboul (Beelzeboul), the (tō) chief one (archonti) of the (tōn) little demons (daimoniōn), he throws out (ekballei) the (ta) little demons (daimonia)!”


11:16 But (de) ones of another kind (heteroi) testing (peirazontes) [him], they were searching (ezētoun) alongside (par’) of him (autou) for a sign (sēmeion) out (ex) of heaven (ouranou).


11:17 But (de) he (autos) having seen (eidōs) the (ta) perceptions (dianoēmata) of them (autōn), he enunciated (eipen) to them (autois), “Every (pasa) kingdom (basileia) having been thoroughly divided (diameristheisa) over (eph’) [the sake] of herself (heautēn) is made desolate (erēmoutai);


and (kai) a house (oikos) [having been thoroughly divided] over (epi) [the sake] of a house (oikon) falls (piptei).


11:18 But (de) if (ei) the (ho) Satan (Satanas) also (kai) was thoroughly divided (diemeristhē) over (eph’) [the sake] of himself (heauton), how (pōs) shall be stood (stathēsetai) the (hē) kingdom (basileia) of him (autou), because (hoti) you say (legete) in (en) Beelzeboul (Beelzeboul) I (me) [am] to throw out (ekballein) the (ta) little demons (daimonia)?


11:19 But (de) if (ei) I (egō) in (en) Beelzeboul (Beelzeboul) throw out (ekballō) the (ta) little demons (daimonia), in (en) to whom (tini) [do] the (hoi) sons (huioi) of you (humōn) throw [them] out (ekballousin)?


Through (dia) this (touto) they (autoi) shall cause themselves to be (esontai) judges (kritai) of you (humōn)!


11:20 But (de) if (ei) in (en) a finger (daktulō) of God (theou) I (egō) throw out (ekballō) the (ta) little demons (daimonia), so (ara) has come sooner (ephthasen) upon (eph) you (humas) the (hē) Kingdom932 (basileia) of the (tou) God (theou)!


11:21 When perhaps (hotan) the (ho) strong one (ischuros), having armed himself down (kathōplismenos), may keep watchful guard (phulassē) of the (tēn) courtyard (aulēn) of himself (heautou), the (ta) things of him being subordinate (huparchonta autou) are (estin) in (en) peace (eirēnē).


11:22 But (de) upon condition perhaps (epan) a stronger one than (ischuroteros) him (autou) having come over (epelthōn) may conquer (nikēsē) him (auton), he steals (airei) the (tēn) panoply (panoplian) of him (autou) upon (eph’) which (hē) he had trusted (epepoithei).


And (kai) he distributes (diadidōsin) the (ta) things stripped (skula) of him (autou).


11:23 The one (ho) not (mē) being (ōn) with (met’) me (emou) is (estin) down against (kat’) me (emou).


And (kai) the one (ho) not (mē) bringing together (sunagōn) with (met’) me (emou) scatters (skorpizei).


11:24 When perhaps (hotan) the (to) unclean (akatharton) spirit (pneum) may come out (exelthē) from (apo) a mortal (anthrōpou) it is caused to go through (dierchetai) through (di’) waterless (anudrōn) places (topōn), searching (zētoun) [for a place] to rest up (anapausin) and (kai) not (mē) finding (heuriskon) [a place].


Then (tote) it says (legei), ‘I shall return (hupostrepsō) into (eis) the (ton) house (oikon) of me (mou) from where (hothen) I came out (exēlthon).’


11:25 And (kai) having come (elthon), it finds (heuriskei) [it] having been swept (sesarōmenon) and (kai) having been set in order (kekosmēmenon).


11:26 Then (tote) it causes itself to go (poreuetai) and (kai) take along (paralambanei) seven (hepta) spirits (pneumata) of another kind (hetera) [more] evil (ponērotera) [than] itself (heautou), and (kai) they having entered in (eiselthonta) it homes down (katoikei) there (ekei).


And (kai) the (ta) last (eschata) [evil spirits, v26] of the (tou) mortal (anthrōpou) are caused to become (ginetai) worse ones than (cheirona) the (tōn) first ones (prōtōn) of that (ekeinou) [mortal].”


11:27 And (kai) it caused itself to come to pass (egeneto) in (en) the (tō) [time] of him (auton) to say (legein) these things (tauta), a certain (tis) female (gunē) out (ek) of the (tou) crowd (ochlou) having lifted up (eparasa) [the] voice (phōnēn) [of her], she enunciated (eipen) to him (autō), “A happy one (makaria) [is] the (hē) belly (koilia), the one (hē) having carried (bastasasa) you (se), and (kai) [the] breasts (mastoi) of which (hous) you breast fed (ethēlasas)!”


11:28 But (de) he (autos) enunciated (eipen), “Therefore it is true (menoun), happy ones (makarioi) [are] the ones (hoi) hearing (akountes) the (ton) Word (logon) of the (tou) God (theou), and (kai) ones keeping watchful guard (phulassontes) [of it]!”


11:29 But (de) of the (tōn) crowds (ochlōn) being thronged over (epathroizomenōn) [him], he caused himself to start (ērxato) to say (legein), “The (hē) generation (genea), this (hautē) generation (genea), is (estin) an evil one (ponēra)! 


It searches (zētei) for a sign (sēmeion), and (kai) a sign (sēmeion) shall absolutely not be given (dothēsetai) to her (autē), if (ei) not (mē) the (to) sign (sēmeion) of Jonah (Iōna)!


11:30 Because (gar) down as (kathōs) Jonah (Iōnas) caused himself to become (egeneto) a sign (sēmeion) to the (tois) Ninevites (Nineuitais), thusly (houtōs) the (ho) Son (huios) of the (tou) Mortal (anthrōpou) also (kai) shall cause himself to be (estai) to the (tē) generation (genea) [of him], to this one (tautē).


11:31 A queen (basilissa) of [the] south (notou) shall be aroused (egerthēsetai) in (en) the (tē) judgment (krisei) with (meta) the (tōn) males (andrōn) of the (tēs) generation (geneas) of this (tautēs), and (kai) she shall condemn (katakrinei) them (autous);


because (hoti) she came (ēlthen) out (ek) of the (tōn) extreme parts (peratōn) of the (tēs) land (gēs) to hear (akousai) the (tēn) wisdom (sophian) of Solomon (Solomōnos), and (kai) behold (idou), one more [wise] than (pleion) Solomon (Solomōnos) [is] here (hōde)!


11:32 Males (andres), Ninevites (Nineueitai), shall cause themselves to stand up (anastēsontai) in (en) the (tē) judgment (krisei) with (meta) the (tēs) generation (geneas) of this (tautēs), and (kai) they shall condemn (katakrinousin) her (autēn), because (hoti) they repented (metenoēsan) into (eis) the (to) thing preached (kerugma) of Jonah (Iōna)!


And (kai) behold (idou), one more than (pleion) Jonah (iōna) [is] here (hōde)!


11:33 Absolutely not one (oudeis) having taken hold (hapsas) of a lamp (luchnon) puts (tithēsin) [it] into (eis) a hiding place (kruptēn), but absolutely neither (oude) under (hupo) the (ton) a dry-measure basket (modion), BUT (all’), upon (epi) the (tēn) lampstand (luchnian);


in order that (hina) the ones (hoi) causing themselves to enter in (eisporeuomenoi) may see (blepōsin) the (to) light (phōs)!


11:34 The (ho) lamp (luchnos) of the (tou) body (sōmatos) is (estin) the (ho) eye (ophthalmos) of you (sou).


When perhaps (hotan) the (ho) eye (ophthalmos) of you (sou) may be (ē) a single-purposed one (haplous), the (to) whole (holon) body (sōma) of you (sou) also (kai) is (estin) an illuminated one (phōteinon).


But (de) upon condition perhaps (epan) [the eye of you] may be (ē) an evil one (ponēros), the (to) body (sōma) of you (sou) also (kai) [is] a dark one (skoteinon).


11:35 Therefore (oun), scope in on (skopei) the (to) light (phōs), [that] the (to) [light] in (en) you (soi) is (estin) not (mē) darkness (skotos).


11:36 Therefore (oun), if (ei) the (to) whole (holon) body (sōma) of you (sou) [is] an illuminated one (phōteinon), not (mē) having (echon) any (ti) part (meros) dark (skoteinon), it shall cause itself to be (estai) a whole (holon) illuminated one (phōteinon), as (hōs) when perhaps (hotan) the (ho) lamp (luchnos) for the (tē) starlight (astrapē) may illuminate (phōtizē) you (se)!”


(For those whose “eye” “sees the light”, i.e., the knowledge and spiritual understanding of the Word of the God, and who become so wholly full of “light” that subsequently their physical body becomes illuminated as starlight, see Mat. 17:1-3, 24:27, 28:1-3; Mark 9:1-3; *Luke 11:34-36, 17:22-24; Rom. 12:2; 2 Cor. 3:18. Many references can be found also through searching on light (phos), glory (doxa), illuminated (phōtizō), an illuminated one (phōteinos), lamp (luchnos), etc.)


11:37 But (de) in (en) the (tō) [time] [of him, v29] to speak (lalēsai) a Pharisee (Pharisaios) inquires (erōta) of him (auton), it so being that (hopōs) he may eat breakfast (aristēsē) alongside (par’) him (autō).


But (de) he having entered in (eiselthōn), he fell up377 (anepesen) [to the table].


11:38 But (de) the (ho) Pharisee (pharisaios) having seen (idōn), he wondered (ethaumasen), because (hoti) he was absolutely not baptized (ou ebaptisthe) first (prōton) before (pro) the (tou) breakfast (aristou)!


11:39 But (de) the (ho) lord (kurios) enunciated (eipen) to (pros) him (auton), “Now (nun) you (humeis), the ones (hoi) [being] Pharisees (Pharisaioi), you cleanse (katharizete) the (to) outside (exōthen) of the (tou) cup (potēriou), and (kai) of the (tou) plate (pinakos).


But (de) the (to) inside (esōthen) of you (humōn) is fully loaded (gemei) of plundering (harpagēs), and (kai) of evil (ponērias)!


11:40 You mindless ones (aphrones), [did] absolutely not (ouch) the one (ho) having made (poiēsas) the (to) outside (exōthen) [of you] make (epoiēsen) the (to) inside (esōthen) [of you] also (kai)!?


11:41 Morevover (plēn), give (dote) a merciful thing (eleēmosunēn) of the things (ta) being lawful (enonta), and (kai) behold (idou), all things (panta) are (estin) clean things (kithara) to you (humin)!


11:42 But (alla), woe (ouai) to you (humin), the (tois) Pharisees (Pharisaiois), because (hoti) you receive a tenth from (apodekatoute) the (to) mint (hēduosmon), and (kai) of the (to) rue (pēganon), and (kai) of every (pan) cultivated plant (lachanon), and (kai) you cause yourselves to set aside (parerchesthe) the (tēn) judgment (krisin), and (kai) the (tēn) love (agapēn) of the (tou) God (theou)!


But (de) it is being required (edei) to do (poiēsai) these things (tauta), and those things (kakeina) to not have relaxed (mē pareinai)!


11:43 Woe (ouai) to you (humin), the (tois) Pharisees (Pharisaiois), because (hoti) you love (agapate) the (tēn) first seat4411 (prōtokathedrian) in (en) the (tais) synagogues (sunagōgais), and (kai) greetings (aspasmous) in (en) the (tais) marketplaces (agorais)!


(This passage is fudged in all English translations to make the verse say that the Levitical priests did the tithing instead of receiving the tithes from the people. The Levitical priesthood absolutely did not tithe. The Pharisees and Sadducees were Levitical priests, and therefore they were the ones to receive the tithes and offerings from the people, from which they divided out for themselves their own sustenance. They were being paid / receiving the peoples’ tithes and offerings to do their priestly duties, according to the Mosaic law under the old covenant. But they weren’t giving back to the people the things which they were required to give back under the old covenant, to give back to the people righteous judgement, and especially the love of God. They were not keeping their reciprocal covenant responsibilities to the people, nor to the God.


I believe this passage is fudged to hide Jesus’ point about whether or not people are receiving back from leadership the things for which they are paying when the plate is passed, the things of God for which, under the new covenant, people shouldn’t be paying in the first place (Mat. 10:8-10b)! The old covenant is gone, there is no more Levitical priesthood! Constantine, in the 4th century, resurrected the old law covenant in his new “Constantian Christian Orthodoxy” which he forced people, and upon the Donatists in Africa at bloody spear point, which today is mistakenly called Christianity, as if it was the original orthodoxy which Christ Jesus and his apostles preached and taught.


Jesus Christ gave away the things of God to the people freely, and he taught / commanded his apostles to do the same, give away the things of God to the people freely (Mat. 10:8-10b), and many other passages), else is church leadership accepting a payment for them to give to you the love of God freely? Under the new covenant leadership is required to work with their own hands for their own sustenance! (Acts 18:1-3, 20:33-35; 1 Cor. 4:12, 9:18-25a; 2 Cor. 2:17, 12:14-16a; Eph. 4:28; Titus 1:7-11, 3:14; 1 Thes. 4:9-12; 2 Thes. 3:6-12; 1 Pet. 1:18-19) Please see my study, Modern "Christianity" - The Selling Of God's Word.)


11:43 Woe (ouai) to you (humin), the (tois) Pharisees (Pharisaiois), because (hoti) you love (agapate) the (tēn) first seat4411 (prōtokathedrian) in (en) the (tais) synagogues (sunagōgais), and (kai) greetings (aspasmous) in (en) the (tais) marketplaces (agorais)!


11:44 Woe (ouai) to you (humin), because (hoti) you are (este) as (hōs) the (ta) memorials (mnēmeia), the (ta) ones of uncertainty (adēla)!


And (kai) the (hoi) mortals (anthrōpoi), the ones (hoi) walking abound (peripatountes) up over (epanō) [the memorials], they have absolutely not seen (ouk oidasin) [the memorials]!”


11:45 But (de) a certain one (tis) of the (tōn) lawyers (nomikōn) having been caused to make a decision (apokritheis), he says (legei) to him (autō), “Teacher (didaskale), you saying (legōn) these things (tauta), you violate (hubrizeis) us (hēmas) also (kai)!”


11:46 But (de) the (ho) [Jesus] enunciated (eipen), “Woe (ouai) to you (humin) also (kai), the (tois) lawyers (nomikois), because (hoti) you load (phortizete) the (tous) mortals (anthrōpous) [with] loads (phortia) difficult to carry (dusbastakta), and (kai) [with] one (heni) of the (tō) fingers1147 (daktulōn) of you (humōn), you absolutely do not touch (ou prospsauete) the (tois) loads (phortiois) of them (autoi)!


11:47 Woe (ouai) to you (humin), because (hoti) you build domed-roof houses3618 (oikodomeite) of the (ta) memorials (mnēmeia) of the (tōn) prophets (prophētōn), but (de) the ones (hoi) [being] fathers (pateres) of you (humōn), they killed (apekteinan) them (autous)!


11:48 So (ara) you are (este) witnesses (martures), and (kai) you well approve together with (suneudokeite) the (tois) works (ergois) of the (tōn) fathers (paterōn) of you (humōn), that (hoti) they (autoi), truly (men), killed (apekteinan) them (autous)!


But (de) you (humeis) build domed-roof houses3618 (oikodomeite) [of them].


11:49 Through (dia) [the sake] of this (touto) the (hē) wisdom (sophia) of the (tou) God (theou) also (kai) has been enunciated (eipen), “I shall send (apostelō) into (eis) them (autous) prophets (prophētas) and (kai) apostles (apostolous), and (kai) out (ex) of them (autōn) they shall kill (apoktenousin) and (kai) they shall persue (diōxousin);


11:50 in order that (hina) the (to) blood (haima) of all (pantōn) of the (tōn) prophets (prophētōn), [all] the (to) [blood] having been poured out (ekkechumenon) from (apo) [the] throw-down (katabolēs) of [the] cosmos (kosmou), may be sought out (ekzētēthē) from (apo) the (tēs) generation (geneas) of this (tautēs);


11:51 from (apo) blood (haimatos) of Abel (habel) until (heōs) blood (haimatos) of Zacharias (Zachariou), the (tou) [Zacharias] having lost himself (apolomenou) between (metaxu) the (tou) altar (thusiastēriou) and (kai) the (tou) house (oikou)!  


(See 2 Chron. 24:20-24)


Yes (nai), I say (legō) to you (humin), [the blood] shall be sought out (ekzētēthēsetai) from (apo) the (tēs) generation (geneas) of this (tautēs)!


11:52 Woe (ouai) to you (humin), the (tois) lawyers (nomikois), because (hoti) you stole (ērate) the (tēn) key (kleida) of the (tēs) knowledge (gnōseōs);


you absolutely did not enter in (ouk eisēlthate) yourselves (autoi), and (kai) the ones (tous) causing themselves to enter in (eiserchomenous) you cut [them] off (ekōlusate)!”


(For the way leading into life having been smothered, and for the lawyers having stolen the key of knowledge so that others cannot enter in, and subsequently for believers having to force themselves into the Kingdom of the Heavens, see Mat. 7:13-14, 21, 11:12, 16:19, 18:3-9, 19:17-26; Mark 9:43-48, 10:23-25; Luke 11:52, 13:24, 16:16, 18:16-27; John 3:3-6, 10:1-9; Acts 14:21-22)


11:53 And from there (kakeithen), of him (autou) having come out (exelthontos), the (hoi) writers (grammateis) and (kai) the (hoi) Pharisees (Pharisaioi) caused themselves to start (ērxanto) to vehemently reign [him] in (deinōs enechein) [from epitomizing them], and (kai) to mouth away at653 (apostomatizein) him (auton) about (peri) many things (pleionōn);


11:54 they lying in wait (enedreuontes) to hunt (thēreusai) him (auton) for something (ti) out (ek) of the (tou) mouth (stomatos) of him (autou).