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Luke 10:21-24
New English Translation

21 On that same occasion[a] Jesus[b] rejoiced[c] in the Holy Spirit and said, “I praise[d] you, Father, Lord[e] of heaven and earth, because[f] you have hidden these things from the wise[g] and intelligent, and revealed them to little children.[h] Yes, Father, for this was your gracious will.[i] 22 All things have been given to me by my Father.[j] No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides[k] to reveal him.”

23 Then[l] Jesus[m] turned[n] to his[o] disciples and said privately, “Blessed[p] are the eyes that see what you see! 24 For I tell you that many prophets and kings longed to see[q] what you see but did not see it, and to hear what you hear but did not hear it.”

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Footnotes

  1. Luke 10:21 tn Grk “In that same hour” (L&N 67.1).
  2. Luke 10:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 10:21 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
  4. Luke 10:21 tn Or “thank.”
  5. Luke 10:21 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
  6. Luke 10:21 tn Or “that.”
  7. Luke 10:21 sn See 1 Cor 1:26-31, where Paul states that not many of the wise, powerful, or privileged had responded to the gospel.
  8. Luke 10:21 tn Or “to the childlike,” or “the innocent” (BDAG 671 s.v. νήπιος 1.b.β).
  9. Luke 10:21 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ states: “as a reverential way of expressing oneself, when one is speaking of an eminent pers., and esp. of God, not to connect the subject directly w. what happens, but to say that it took place ‘before someone.’”
  10. Luke 10:22 sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Matt 11:27, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John.
  11. Luke 10:22 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
  12. Luke 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  13. Luke 10:23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  14. Luke 10:23 tn Grk “turning to the disciples, he said.” The participle στραφείς (strapheis) has been translated as a finite verb due to requirements of contemporary English style.
  15. Luke 10:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  16. Luke 10:23 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
  17. Luke 10:24 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
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Matthew 11:25-27
New English Translation

Jesus’ Invitation

25 At that time Jesus said,[a] “I praise[b] you, Father, Lord[c] of heaven and earth, because[d] you have hidden these things from the wise[e] and intelligent, and have revealed them to little children.[f] 26 Yes, Father, for this was your gracious will.[g] 27 All things have been handed over to me by my Father.[h] No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides[i] to reveal him.

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Footnotes

  1. Matthew 11:25 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
  2. Matthew 11:25 tn Or “thank.”
  3. Matthew 11:25 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
  4. Matthew 11:25 tn Or “that.”
  5. Matthew 11:25 sn See 1 Cor 1:26-31, where Paul states that not many of the wise, powerful, or privileged had responded to the gospel.
  6. Matthew 11:25 tn Or “to the childlike,” or “the innocent” (BDAG 671 s.v. νήπιος 1.b.β).
  7. Matthew 11:26 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ states: “as a reverential way of expressing oneself, when one is speaking of an eminent pers., and esp. of God, not to connect the subject directly w. what happens, but to say that it took place ‘before someone.’”
  8. Matthew 11:27 sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Luke 10:22, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John.
  9. Matthew 11:27 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
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Matthew 11:28-30
New English Translation

28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke[a] on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry.”

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Footnotes

  1. Matthew 11:29 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.
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Luke 10:38-11:13
New English Translation

Jesus and Martha

38 Now as they went on their way, Jesus[a] entered a certain village where a woman named Martha welcomed him as a guest.[b] 39 She[c] had a sister named Mary, who sat[d] at the Lord’s feet[e] and listened to what he said. 40 But Martha was distracted[f] with all the preparations she had to make,[g] so[h] she came up to him and said, “Lord, don’t you care[i] that my sister has left me to do all the work[j] alone? Tell[k] her to help me.” 41 But the Lord[l] answered her,[m] “Martha, Martha,[n] you are worried and troubled[o] about many things, 42 but one thing[p] is needed. Mary has chosen the best[q] part; it will not be taken away from her.”

Instructions on Prayer

11 Now[r] Jesus[s] was praying in a certain place. When[t] he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John[u] taught[v] his disciples.” 2 So he said to them, “When you pray,[w] say:

Father,[x] may your name be honored;[y]
may your kingdom come.[z]
3 Give us each day our daily bread,[aa]
4 and forgive us our sins,
for we also forgive everyone who sins[ab] against us.
And do not lead us into temptation.”[ac]

5 Then[ad] he said to them, “Suppose one of you[ae] has a friend, and you go to him[af] at midnight and say to him, ‘Friend, lend me three loaves of bread,[ag] 6 because a friend of mine has stopped here while on a journey,[ah] and I have nothing to set before[ai] him.’ 7 Then[aj] he will reply[ak] from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed.[al] I cannot get up and give you anything.’[am] 8 I tell you, even though the man inside[an] will not get up and give him anything because he is his friend, yet because of the first man’s[ao] sheer persistence[ap] he will get up and give him whatever he needs.

9 “So[aq] I tell you: Ask,[ar] and it will be given to you; seek, and you will find; knock, and the door[as] will be opened for you. 10 For everyone who asks[at] receives, and the one who seeks finds, and to the one who knocks, the door[au] will be opened. 11 What father among you, if your[av] son asks for[aw] a fish, will give him a snake[ax] instead of a fish? 12 Or if he asks for an egg, will give him a scorpion?[ay] 13 If you then, although you are[az] evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit[ba] to those who ask him!”

Footnotes

  1. Luke 10:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  2. Luke 10:38 tc Most mss have “into the house” (P3vid א C L Ξ 33 579) or “into her house” (א1 A C2 D W Θ Ψ 070 ƒ1,13 M lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in P45,75 B sa. tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
  3. Luke 10:39 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  4. Luke 10:39 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
  5. Luke 10:39 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
  6. Luke 10:40 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
  7. Luke 10:40 tn Grk “with much serving.”
  8. Luke 10:40 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
  9. Luke 10:40 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
  10. Luke 10:40 tn Grk “has left me to serve alone.”
  11. Luke 10:40 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
  12. Luke 10:41 tc Most mss (A B* C D W Θ Ψ ƒ1,13 M it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, majuscules, and other witnesses (P3,[45],75 א B2 L 579 892 lat sa).
  13. Luke 10:41 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
  14. Luke 10:41 sn The double vocative Martha, Martha communicates emotion.
  15. Luke 10:41 tn Or “upset.” Here the meanings of μεριμνάω (merimnaō) and θορυβάζομαι (thorubazomai) reinforce each other (L&N 25.234).
  16. Luke 10:42 tc Or, with some mss (P3 [א] B C2 L 070vid ƒ1 33 [579]), “few things are needed—or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (P45,75 A C* W Θ Ψ ƒ13 M lat sa).
  17. Luke 10:42 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
  18. Luke 11:1 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.
  19. Luke 11:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  20. Luke 11:1 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  21. Luke 11:1 sn John refers to John the Baptist.
  22. Luke 11:1 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.
  23. Luke 11:2 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.
  24. Luke 11:2 tc Most mss, including later majority (A C D W Θ Ψ 070 ƒ13 33vid M it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (hēmōn ho en tois ouranois, “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by P75 א B (L: + ἡμῶν) 1 700 as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.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. Although it is a term of endearment used in the family circle, it is not the exact equivalent of “Daddy” (as is sometimes popularly suggested). However, it does suggest a close, familial relationship. See also the note on Abba at Rom 8:15.
  25. Luke 11:2 tn Grk “may your name be held in reverence” or “may your name be considered holy”; traditionally, “hallowed be your name.”
  26. Luke 11:2 tc Most mss (א A C D W Θ Ψ 070 ƒ13 33vid M it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (P75 B L), and cannot be easily explained as arising from the longer reading.sn Your kingdom come represents the hope for the full manifestation of God’s promised eschatological rule reflected in the OT prophetic literature, the ongoing hope of the Jewish people, a hope which is subsumed by Christianity.
  27. Luke 11:3 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 (epiousios) 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.
  28. Luke 11:4 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 Luke 6:37 and Matt 6:14-15.
  29. Luke 11:4 tc Most mss (א1 A C D W Θ Ψ 070 ƒ13 33 M it syc,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (P75 א*,2 B L 1 700 vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.tn Or “into a time of testing.”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. Some interpreters see this as a specific request to avoid a time of testing that might lead to a crisis of faith, but occurring as it does toward the end of the prayer, a more general request for protection from sin seems more likely.
  30. Luke 11:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  31. Luke 11:5 tn Grk “Who among you will have a friend and go to him.”
  32. Luke 11:5 tn Grk “he will go to him.”
  33. Luke 11:5 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artous, “loaves”).
  34. Luke 11:6 tn Grk “has come to me from the road.”
  35. Luke 11:6 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.
  36. Luke 11:7 tn Κἀκεῖνος (kakeinos) has been translated “Then he.”
  37. Luke 11:7 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
  38. Luke 11:7 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.
  39. Luke 11:7 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.
  40. Luke 11:8 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
  41. Luke 11:8 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
  42. Luke 11:8 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.
  43. Luke 11:9 tn Here καί (kai, from καγώ [kagō]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
  44. Luke 11:9 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
  45. Luke 11:9 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
  46. Luke 11:10 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
  47. Luke 11:10 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
  48. Luke 11:11 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  49. Luke 11:11 tc Most mss (א A C D L W Θ Ψ ƒ1,13 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.
  50. Luke 11:11 sn The snake probably refers to a water snake.
  51. Luke 11:12 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
  52. Luke 11:13 tn The participle ὑπάρχοντες (huparchontes) has been translated as a concessive participle.
  53. Luke 11:13 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.
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