The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Luke11:5–13

Ask, Seek, Knock

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Luke 11:5–13 — Ask, Seek, Knock. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

5

Then Jesus said to them, “Suppose one of you goes to his friend at midnight and says, ‘Friend, lend me three loaves of bread,

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai eipen pros autous Tis ex hymōn poreusetai pros auton hexei philon kai mesonyktiou kai eipē autō Phile chrēson moi treis artous

Word by word22 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipen[Jesus] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
ΤίςTis[Suppose one]G5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
tis: who? (interrogative) The whole parable is one long rhetorical question (vv. 5 to 7) whose implied answer is “none of you would be turned away.” Jesus argues from what his hearers know of ordinary neighborliness.
ἐξexofG1537
√ ἐκ — literal or figurativePreposition
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
πορεύσεταιporeusetaigoesG4198
√ πορεύομαι — to traverse, iVerbFuture Indicative Middle3rd Person Singular
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
αὐτὸνautonG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἕξειhexeiG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbFuture Indicative Active3rd Person Singular
echō: to have (future) “Will have a friend”: the relationship is the premise of the request.
φίλονphilon[his] friendG5384
√ φίλος — actively, fond, iAdjectiveAccusative Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
μεσονυκτίουmesonyktiouat midnightG3317
√ μεσονύκτιον — midnight (especially as a watch)NounGenitive Neuter Singular
mesonyktion: midnight Only 4 NT verses. Elsewhere it is the hour the master may return (Mark 13:35) and the hour Paul and Silas pray and sing in prison (Acts 16:25). Here it is the hour of greatest inconvenience, which makes the eventual answer the more striking.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἴπῃeipēsaysG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Subjunctive Active3rd Person Singular
αὐτῷautō. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ΦίλεPhileFriendG5384
√ φίλος — actively, fond, iNounVocative Masculine Singular
philos: friend (vocative) “Friend!” The petitioner leans on the bond. Cambridge notes that the reply in v. 7 pointedly does not return the word.
χρῆσόνchrēsonlendG5531
√ χράω — to loanVerbAorist Imperative Active2nd Person Singular
chraō: to lend A NT hapax. The request is modest and returnable: a loan of bread, not a gift of wealth.
μοιmoimeG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Singular
τρεῖςtreisthreeG5140
√ τρεῖς — "three"AdjectiveAccusative Masculine Plural
ἄρτουςartousloaves [of bread]G740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Plural
artos: bread, loaf The flat loaves of a village household. Coming directly after “Give us each day our daily bread” (11:3), the noun ties the parable to the prayer just taught. Ellicott reads the three as one for the guest, one for the host, one in reserve; Barnes thinks the number is mere narrative detail.
6

because a friend of mine has come to me on a journey, and I have nothing to set before him.’

Berean Standard Bible · CC0

Greek — tap a word ↓

epeidē philos mou paregeneto pros me ex hodou kai echō ouk ho parathēsō autō

Word by word14 · parsed
ἐπειδὴepeidēbecauseG1894
√ ἐπειδή — since now, iConjunction
φίλοςphilos[a] friendG5384
√ φίλος — actively, fond, iAdjectiveNominative Masculine Singular
philos: friend A second friend enters: the host stands between a friend in need and a friend with bread. The structure is intercession, asking for another (Ellicott).
μουmouof mineG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
παρεγένετοparegenetohas comeG3854
√ παραγίνομαι — to become near, iVerbAorist Indicative Middle3rd Person Singular
paraginomai: to arrive (aorist middle) A completed arrival: the guest is already at the door, so the need is immediate and cannot wait for morning.
πρόςprostoG4314
√ πρός — a preposition of directionPreposition
μεmemeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
ἐξexonG1537
√ ἐκ — literal or figurativePreposition
ὁδοῦhodoua journeyG3598
√ ὁδός — a roadNounGenitive Feminine Singular
hodos: road, way The common noun of travel. JFB and Cambridge note that night travel avoided the heat, which makes the late arrival plausible.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔχωechōI haveG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active1st Person Singular
οὐκouknothingG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ὃhoG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Neuter Singular
παραθήσωparathēsōto set beforeG3908
√ παρατίθημι — to place alongside, iVerbFuture Indicative Active1st Person Singular
paratithēmi: to set before (future) The verb Luke uses when the disciples set the loaves before the crowd (9:16) and when the seventy eat “what is set before” them (10:8). Cambridge adds that hospitality was the primary Eastern virtue that even poverty did not excuse.
αὐτῷautōhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
7

And suppose the one inside answers, ‘Do not bother me. My door is already shut, and my children and I are in bed. I cannot get up to give you anything.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Kakeinos esōthen apokritheis eipē Mē pareche kopous moi hē thyra ēdē kekleistai kai mou ta paidia met’ emou eisin eis tēn koitēn ou dynamai anastas dounai soi

Word by word27 · parsed
ΚἀκεῖνοςKakeinosAnd [suppose the one]G2548
√ κἀκεῖνος — likewise that (or those)Demonstrative PronounNominative Masculine Singular
kakeinos: and that one A distancing pronoun: the sleeper is “that one,” not addressed as friend.
ἔσωθενesōtheninsideG2081
√ ἔσωθεν — from insideAdverb
esōthen: from inside The contrast is spatial: one man outside in need, one inside behind a shut door.
ἀποκριθεὶςapokritheisanswersG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
εἴπῃeipē. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Subjunctive Active3rd Person Singular
ΜήMē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
πάρεχεparechevvvG3930
√ παρέχω — to hold near, iVerbPresent Imperative Active2nd Person Singular
parechō: to hold out, cause (present imperative) With μή, a command to stop an action already in progress. The petitioner is already knocking.
κόπουςkopousbotherG2873
√ κόπος — a cut, iNounAccusative Masculine Plural
kopos: labor, trouble The noun of wearying toil. The sleeper counts the request as labor imposed on him; JFB: “the trouble making him insensible both to the urgency of the case and the claims of friendship.”
μοιmoimeG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Singular
ἡhē[My]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
θύραthyradoorG2374
√ θύρα — a portal or entrance (the opening or the closure, literally or figuratively)NounNominative Feminine Singular
thyra: door The shut door here sets up the promise of v. 9, “knock, and it will be opened.” Luke returns to the image in 13:25, where the master of the house rises and shuts the door, and some knock too late.
ἤδηēdē{is} alreadyG2235
√ ἤδη — even nowAdverb
κέκλεισταιkekleistaishutG2808
√ κλείω — to close (literally or figuratively)VerbPerfect Indicative Middle or Passive3rd Person Singular
kleiō: to shut (perfect) The perfect states a closed condition, the household settled for the night.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μουmoumyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
παιδίαpaidiachildrenG3813
√ παιδίον — a childling (of either sex), iNounNominative Neuter Plural
paidion: little child A diminutive. Benson notes it may be rendered “servants,” but Ellicott and Barnes take it of small children sleeping in one room.
μετ’met’andG3326
√ μετά — properly, denoting accompanimentPreposition
ἐμοῦemouIG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
εἰσίνeisinareG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
εἰςeisinG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
κοίτηνkoitēnbedG2845
√ κοίτη — a couchNounAccusative Feminine Singular
koitē: bed A rare noun (4 vv). Ellicott and Pulpit take it as the raised sleeping platform of a one-room house.
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
δύναμαιdynamaiI cannotG1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive1st Person Singular
dynamai: to be able “I cannot,” which Cambridge reads as a polite “I will not.” The parable depends on the gap between real inability and reluctance.
ἀναστὰςanastasget upG450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbAorist Participle ActiveNominative Masculine Singular
anistēmi: to rise up (aorist participle) To get up from lying down. The same participle returns negated in v. 8, before a stronger verb (ἐγερθεὶς) describes what he finally does.
δοῦναίdounaito giveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Infinitive Active
σοιsoiyou [anything]G4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
8

I tell you, even though he will not get up to provide for him because of his friendship, yet because of the man’s persistence, he will get up and give him as much as he needs.

Berean Standard Bible · CC0

Greek — tap a word ↓

Legō hymin kai ei ou anastas dōsei autō dia autou to einai philon ge dia autou tēn anaideian egertheis dōsei autō hosōn chrēzei

Word by word23 · parsed
ΛέγωLegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
legō: I say Jesus steps out of the story to interpret it.
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
καὶkaievenG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰeithoughG1487
√ εἰ — if, whether, that, etcConjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἀναστὰςanastashe will not get upG450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbAorist Participle ActiveNominative Masculine Singular
anistēmi: to rise (aorist participle) Negated here: friendship alone will not make him get up.
δώσειdōseito provideG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbFuture Indicative Active3rd Person Singular
αὐτῷautōfor himG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
διὰdiabecause ofG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
dia: because of The verse turns on two “because of” phrases: friendship fails, shamelessness succeeds.
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὸtovvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
εἶναιeinaivvvG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Infinitive Active
φίλονphilonfriendshipG5384
√ φίλος — actively, fond, iAdjectiveAccusative Masculine Singular
philos: friend “Because of his being a friend”: the bond invoked in v. 5 is explicitly said not to be enough.
γεgeyetG1065
√ γέ — and besides, doubtless, at least, yetParticle
ge: yet, at least An intensive particle sharpening the contrast.
διάdiabecause ofG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
αὐτοῦautou[the man’s]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἀναίδειανanaideianpersistenceG335
√ ἀναίδεια — impudence, iNounAccusative Feminine Singular
anaideia: shamelessness, impudence The only NT occurrence (Ellicott). It is not a polite word: it describes someone who disregards decorum. Geneva calls it “very commendable before God,” and Cambridge stresses that it is not selfish, since the man is asking for someone else. Cambridge links it with Isaiah 62:6 to 7 (“give him no rest”) and Abraham’s bargaining in Genesis 18:23 to 33.
ἐγερθεὶςegertheishe will get upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbAorist Participle PassiveNominative Masculine Singular
egeirō: to rouse, raise (aorist passive participle) The verb Luke also uses for raising the dead (7:14, 22; 9:22). Here it simply contrasts a fully roused man with the half-hearted ἀναστὰς of v. 7 (Cambridge).
δώσειdōsei[and] giveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbFuture Indicative Active3rd Person Singular
αὐτῷautōhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ὅσωνhosōnas much asG3745
√ ὅσος — as (much, great, long, etcPersonal / Relative PronounGenitive Neuter Plural
hosos: as many as The measure of the gift becomes the need, not the original request.
χρῄζειchrēzeihe needsG5535
√ χρῄζω — to make (iVerbPresent Indicative Active3rd Person Singular
chrēzō: to need A rare verb. It echoes Matthew 6:32, where the Father knows what his children need (there the cognate χρῄζετε).
9

So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kagō legō hymin aiteite kai dothēsetai hymin zēteite kai heurēsete krouete kai anoigēsetai hymin

Word by word14 · parsed
ΚἀγὼKagōSo IG2504
√ κἀγώ — so also the dative case , and accusative case and (or also, even, etcPersonal / Possessive PronounNominative 1st Person Singular
kagō: and I Emphatic. The promise rests on Jesus' own authority, which Pulpit stresses.
λέγωlegōtellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
αἰτεῖτεaiteiteAskG154
√ αἰτέω — to ask (in genitive case)VerbPresent Imperative Active2nd Person Plural
aiteō: to ask (present imperative) The ordinary verb of petition, used in the NT for prayer (Matt 7:7; John 16:23; James 1:5 to 6). The present imperative calls for ongoing asking. It recurs in vv. 10, 11, 12 and 13, linking the whole passage.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
δοθήσεταιdothēsetaiit will be givenG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbFuture Indicative Passive3rd Person Singular
didōmi: to give (future passive) The passive implies God as the giver. The same verb ends the unit in v. 13 with God as the explicit subject and the Holy Spirit as the gift.
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ζητεῖτεzēteiteseekG2212
√ ζητέω — to seek (literally or figuratively)VerbPresent Imperative Active2nd Person Plural
zēteō: to seek Seeking is broader than asking; Benson takes it as using means. The same verb appears in 19:10, where the Son of Man “came to seek and to save the lost.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εὑρήσετεheurēseteyou will findG2147
√ εὑρίσκω — to find (literally or figuratively)VerbFuture Indicative Active2nd Person Plural
heuriskō: to find (future) A firm promise. Luke 15 uses the same verb for finding the lost sheep, coin and son.
κρούετεkroueteknockG2925
√ κρούω — to rapVerbPresent Imperative Active2nd Person Plural
krouō: to knock A rare verb (9 vv), picking up the man knocking at the shut door. Revelation 3:20 uses it in reverse, with Christ knocking.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀνοιγήσεταιanoigēsetai[the door] will be openedG455
√ ἀνοίγω — to open up (literally or figuratively, in various applications)VerbFuture Indicative Passive3rd Person Singular
anoigō: to open (future passive) The answer to the shut door of v. 7. Gill takes it of the door of mercy, of fellowship with Christ, and of heaven.
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
10

For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.

Berean Standard Bible · CC0

Greek — tap a word ↓

gar pas ho aitōn lambanei kai ho zētōn heuriskei kai tō krouonti anoigēsetai

Word by word13 · parsed
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
gar: for The grounding particle: v. 10 is the reason for v. 9.
πᾶςpaseveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Singular
pas: everyone The promise is universal in scope. Gill adds “of whatsoever nation, or ever mean a person,” while also noting James 4:3 (asking amiss).
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
αἰτῶνaitōnwho asksG154
√ αἰτέω — to ask (in genitive case)VerbPresent Participle ActiveNominative Masculine Singular
aiteō: to ask (present participle) The person defined by continued asking.
λαμβάνειlambaneireceivesG2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbPresent Indicative Active3rd Person Singular
lambanō: to receive The counterpart to δοθήσεται (v. 9): what is given is received. Present tense, a general rule.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhohe whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ζητῶνzētōnseeksG2212
√ ζητέω — to seek (literally or figuratively)VerbPresent Participle ActiveNominative Masculine Singular
εὑρίσκειheuriskeifindsG2147
√ εὑρίσκω — to find (literally or figuratively)VerbPresent Indicative Active3rd Person Singular
heuriskō: to find (present) Seeking is matched by finding.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῷtōto him whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
κρούοντιkrouontiknocksG2925
√ κρούω — to rapVerbPresent Participle ActiveDative Masculine Singular
krouō: to knock (present participle) The petitioner of v. 5 described as a type: the one who keeps knocking.
ἀνοιγήσεταιanoigēsetai[the door] will be openedG455
√ ἀνοίγω — to open up (literally or figuratively, in various applications)VerbFuture Indicative Passive3rd Person Singular
anoigō: to open (future passive) Repeated from v. 9; the shut door of v. 7 will open.
11

What father among you, if his son asks for a fish, will give him a snake instead?

Berean Standard Bible · CC0

Greek — tap a word ↓

de Tina ton patera ex hymōn ho huios aitēsei ichthyn epidōsei autō ophin kai anti ichthyos

Word by word16 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΤίναTinaWhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Masculine Singular
tis: which? (interrogative) A second rhetorical question like v. 5, again expecting “none of us.”
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
πατέραpaterafatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounAccusative Masculine Singular
patēr: father The move from friend (vv. 5 to 8) to father prepares for “your Father” in v. 13. The prayer began with “Father” (11:2).
ἐξexamongG1537
√ ἐκ — literal or figurativePreposition
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ὁho[if his]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
υἱὸςhuiossonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huios: son The relationship of a son to his father, stronger than that of friends in vv. 5 to 8.
αἰτήσειaitēseiasks forG154
√ αἰτέω — to ask (in genitive case)VerbFuture Indicative Active3rd Person Singular
aiteō: to ask The same verb as v. 9, now in a family setting.
ἰχθύνichthyna fishG2486
√ ἰχθύς — a fishNounAccusative Masculine Singular
ichthys: fish Ordinary food beside the lake. Luke uses the noun again in 24:42, where the disciples hand the risen Jesus a piece of fish.
ἐπιδώσειepidōseiwill giveG1929
√ ἐπιδίδωμι — to give over (by hand or surrender)VerbFuture Indicative Active3rd Person Singular
epididōmi: to hand over Rare (9 vv). The image is of placing something in a child's hand.
αὐτῷautōhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ὄφινophina snakeG3789
√ ὄφις — a snake, figuratively, (as a type of sly cunning) an artful malicious person, especially SatanNounAccusative Masculine Singular
ophis: snake Something harmful offered in place of food. Gill notes the deceptive likeness of some fish to snakes. In Luke 10:19 it is among the things the disciples are given authority over.
καὶkaiinsteadG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀντὶanti. . .G473
√ ἀντί — opposite, iPreposition
anti: in place of Marks substitution: the question is whether a father would swap food for harm.
ἰχθύοςichthyos. . .G2486
√ ἰχθύς — a fishNounGenitive Masculine Singular
12

Or if he asks for an egg, will give him a scorpion?

Berean Standard Bible · CC0

Greek — tap a word ↓

ē kai aitēsei ōon epidōsei autō skorpion

Word by word7 · parsed
ἢēOrG2228
√ ἤ — disjunctive, orConjunction
ē: or Introduces a third example.
καὶkai. . .G2532
√ καί — and, also, even, so then, too, etcConjunction
αἰτήσειaitēsei[if] he asks forG154
√ αἰτέω — to ask (in genitive case)VerbFuture Indicative Active3rd Person Singular
aiteō: to ask The same verb again, carrying the asking theme through every example.
ᾠόνōonan eggG5609
√ ὠόν — an "egg"NounAccusative Neuter Singular
ōon: egg Found only here in the NT. Benson and Barnes discuss whether a white scorpion could look like an egg; Barnes concludes the contrast is probably between what nourishes and what harms.
ἐπιδώσειepidōseiwill giveG1929
√ ἐπιδίδωμι — to give over (by hand or surrender)VerbFuture Indicative Active3rd Person Singular
epididōmi: to hand over Repeated from v. 11.
αὐτῷautōhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
σκορπίονskorpiona scorpionG4651
√ σκορπίος — a "scorpion" (from its sting)NounAccusative Masculine Singular
skorpios: scorpion Only 5 NT verses. Luke 10:19 gives the disciples authority over snakes and scorpions, and Revelation 9:3 to 10 uses scorpions as an image of torment. ⚙ Read with v. 13, the contrast suggests the Father gives his Spirit, not what harms.
13

So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask Him!”

Berean Standard Bible · CC0

Greek — tap a word ↓

oun ei hymeis hyparchontes ponēroi oidate didonai agatha domata tois hymōn teknois posō mallon ho Patēr ho ex ouranou dōsei Hagion Pneuma tois aitousin auton

Word by word25 · parsed
οὖνounSoG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
oun: therefore Draws the conclusion from vv. 11 to 12.
εἰeiifG1487
√ εἰ — if, whether, that, etcConjunction
ὑμεῖςhymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
ὑπάρχοντεςhyparchonteswho areG5225
√ ὑπάρχω — to begin under (quietly), iVerbPresent Participle ActiveNominative Masculine Plural
hyparchō: to be, exist (present participle) Describes a present condition. The argument assumes human evil as a given.
πονηροὶponēroievilG4190
√ πονηρός — hurtful, iAdjectiveNominative Masculine Plural
ponēros: evil A strong word, used of the evil one (Matt 6:13; 13:19) and of an “evil generation” a few verses later (Luke 11:29). Jesus includes his disciples in it without softening it. The point: even evil fathers give good things, so the Father, who is not evil, will give more.
οἴδατεoidateknow howG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPerfect Indicative Active2nd Person Plural
oida: to know (perfect) Fathers know how to give good things without being taught.
διδόναιdidonaito giveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbPresent Infinitive Active
ἀγαθὰagathagoodG18
√ ἀγαθός — "good" (in any sense, often as noun)AdjectiveAccusative Neuter Plural
agathos: good The adjective Matthew's parallel uses for the Father's gifts (“good things”). Luke keeps it for human gifts and names the divine gift as the Holy Spirit.
δόματαdomatagiftsG1390
√ δόμα — a presentNounAccusative Neuter Plural
doma: gift A rare noun. Ephesians 4:8 uses it of the gifts the ascended Christ gives.
τοῖςtoistoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τέκνοιςteknoischildrenG5043
√ τέκνον — a child (as produced)NounDative Neuter Plural
πόσῳposōhow muchG4214
√ πόσος — interrogative pronoun (of amount) how much (large, long or (plural) many)Interrogative / Indefinite PronounDative Neuter Singular
posos: how much With μᾶλλον, “by how much more.” The same argument JFB draws from the parable in v. 8.
μᾶλλονmallonmoreG3123
√ μᾶλλον — (adverbially) more (in a greater degree)) or ratherAdverb
ὁho{will} [your]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠατὴρPatērFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
patēr: Father The goal of the passage, which began with the prayer “Father” (11:2). The friend at midnight was reluctant; the Father is described as more willing than any human father.
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἐξexinG1537
√ ἐκ — literal or figurativePreposition
ek: from Possibly “from heaven” rather than “in heaven.” The BSB uses the idiom.
οὐρανοῦouranouheavenG3772
√ οὐρανός — the skyNounGenitive Masculine Singular
δώσειdōseigiveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbFuture Indicative Active3rd Person Singular
didōmi: to give (future active) The passive of v. 9 now has a named subject: the Father gives.
ἍγιονHagion[the] HolyG40
√ ἅγιος — sacred (physically, pure, morally blameless or religious, ceremonially, consecrated)AdjectiveAccusative Neuter Singular
hagios: holy With πνεῦμα, the Holy Spirit. In Luke-Acts the Father's promised gift of the Spirit is fulfilled at Pentecost (Luke 24:49; Acts 1:4 to 5; 2:33).
ΠνεῦμαPneumaSpiritG4151
√ πνεῦμα — a current of air, iNounAccusative Neuter Singular
pneuma: spirit Luke names the Spirit where Matthew has “good things.” JFB calls it “the Gift of gifts,” comprehending all others; Henry says “all spiritual blessings are included in that one.”
τοῖςtoisto those whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
αἰτοῦσινaitousinaskG154
√ αἰτέω — to ask (in genitive case)VerbPresent Participle ActiveDative Masculine Plural
aiteō: to ask (present participle) “Those who keep asking him”: the unit ends on the same verb as v. 9.
αὐτόνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The friend at midnight — Luke 11:5 to 8

Right after giving the Lord’s Prayer (11:2 to 4), Jesus tells a story in the form of a question: Τίς ἐξ ὑμῶν, “Who of you…?” A man goes μεσονυκτίου, in the middle of the night, to ask a friend to χρῆσόν, “lend,” three loaves for a traveler who has just arrived. Ellicott calls it “hardly a parable,” notable for its familiar tone and dialogue; Gill gives the Jewish background of borrowing bread from neighbors. The man inside answers without calling him friend (Cambridge notes this), says his door κέκλεισται “has been shut,” and that he “cannot” rise, which Cambridge calls “a modified form for ‘I will not.’” Jesus then says that friendship will not move the man, but his ἀναίδεια will. Ellicott: “Literally, because of his shamelessness,” a word found only here in the NT. Geneva and Poole render it “impudence” and call it commendable. Cambridge notes the shift from anastas to egertheis (fully roused) and that he gives “as many as he needs,” more than the three requested. Barnes and Ellicott both warn that the sleeper is a contrast to God, not a picture of him; Pulpit says “he is not what he appears to be.”

ii. Keep asking, keep seeking, keep knocking — Luke 11:9 to 10

“Κἀγὼ to you say”: Ellicott notes the emphatic “I,” and Pulpit says the promise rests “absolutely on Christ's authority.” The three present imperatives αἰτεῖτε · ζητεῖτε · κρούετε mean “keep asking, keep seeking, keep knocking,” matching the persistence of the story. The passive δοθήσεται leaves God unnamed as the giver until v. 13 names him. ἀνοιγήσεται, “it will be opened,” answers the shut door of v. 7. Verse 10 grounds the promise (γὰρ) in a universal statement: everyone who asks receives. Gill qualifies this with James 4:3 (asking amiss), and Poole says God will give only what is good for us. Benson adds that God may answer with grace to bear a burden rather than its removal. Cambridge says God’s apparent unwillingness is “never more than in semblance, and for our good.”

iii. How much more the Father — Luke 11:11 to 13

The argument moves from friend to father. Would a father ἐπιδώσει “hand over” a snake ἀντὶ ἰχθύος, in place of a fish, or a scorpion for an egg? Pulpit says such cruelty is “simply unthinkable in the case of earthly parents”; Gill calls such parents “inhuman” and “brutish.” Barnes thinks the contrast is between what nourishes and what harms. Then the conclusion: ὑπάρχοντες πονηροὶ, “being evil,” you still give good gifts; πόσῳ μᾶλλον, how much more will the Father give Πνεῦμα Ἅγιον. Where Matthew 7:11 has “good things,” Luke names the Holy Spirit. Ellicott calls the change “significant”; JFB calls the Spirit “the Gift of gifts,” comprehending all others; Henry says “all spiritual blessings are included in that one”; Benson calls the Spirit “the earnest of eternal life.” The passage that began with a request for bread ends with the promise of the Spirit.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read by itself, the passage teaches by contrast. A reluctant neighbor eventually gives to a shameless petitioner; an evil father still gives good food to his son. Jesus argues from these to the Father, who is neither reluctant nor evil. So persistence in prayer (vv. 5 to 10) is not a way of wearing down an unwilling God. It is the right response of those who believe the door will open. The verbs of v. 9 are present imperatives: keep asking. The passives (“it will be given,” “it will be opened”) point to God, whom v. 13 names as the Father. The gift promised is not “anything at all” but the Holy Spirit, which Luke’s second volume shows the Father giving at Pentecost (Acts 2:33). This reading should be tested against Luke 18:1 to 8, Matthew 7:7 to 11, and James 4:3, where asking can go wrong.

The sleeper gives because he is pestered; the Father gives because he is Father, and what he gives is himself in the Holy Spirit.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The Matthean parallel: “good things” becomes “the Holy Spirit” verbal / quotation: confirmed

Luke 11:9 to 13 runs close to Matthew 7:7 to 11: the same three commands, the same reason clause, the same argument from human fathers. The Verifier finds shared lexemes, including the rare ἐπιδίδωμι (“hand over,” 9 vv) in Matthew 7:9 to 10. The differences matter: Luke has fish/snake and egg/scorpion (Matthew has bread/stone and fish/snake), and Luke ends with “the Holy Spirit” where Matthew has “good things.” Ellicott, JFB, Cambridge and Pulpit all note the change. Cambridge and Pulpit think Jesus taught this more than once. Poole says Luke names the best of the good things.

Matthew 7:7 · Matthew 7:8 · Matthew 7:9 · Matthew 7:10 · Matthew 7:11

basis: Verifier: Greek to Greek synoptic parallel; shared lexemes G1929 ἐπιδίδωμι (in 9 vv, rare, Matthew 7:10), G154 αἰτέω (in 67 vv), G455 ἀνοίγω (in 75 vv), G2212 ζητέω (in 114 vv), G740 ἄρτος (in 89 vv), G1325 δίδωμι (in 378 vv). A parallel saying in two Gospels, not one Gospel quoting the other.

Snakes and scorpions: from authority over them to the Father’s good gifts verbal / quotation: confirmed

Only a chapter earlier Jesus tells the returning seventy: “I have given you authority to tread on snakes and scorpions” (Luke 10:19). Ellicott thinks this pairing explains why Luke adds the scorpion here, and Barnes refers back to 10:19. The Verifier confirms the rare shared noun σκορπίος. ⚙ The link fits Luke’s emphasis: the same Lord who gives authority over harmful things assures the disciples the Father will not hand them harm.

Luke 10:19

basis: Verifier pair check (Luke 11:12 to Luke 10:19): shared Greek lexeme G4651 σκορπίος (in 5 vv), a rare word; ὄφις (Luke 11:11) also stands beside σκορπίος in Luke 10:19, but that pair was not separately computed. A verbal link within Luke, noted by Ellicott and Barnes; no quotation claimed.

Prayer at midnight: the rare word in Acts 16 verbal / quotation: confirmed

μεσονύκτιον appears in only four NT verses. In Acts 16:25 Paul and Silas, in prison “about midnight,” are praying and singing, and the doors are opened. ⚙ Luke uses the same word for an hour of need and of prayer in both volumes. The Verifier confirms the shared rare word; that the connection is deliberate is a machine observation, not a commentator's.

Acts 16:25 · Acts 20:7 · Mark 13:35

basis: Verifier: shared Greek lexeme G3317 μεσονύκτιον (in 4 vv), rare. A verbal link only; no literary dependence or quotation claimed, and the thematic connection is ⚙ synthesis.

The shut door, inside Luke: knocking too late structural / thematic: confirmed

In Luke 13:25 the master of the house rises and shuts the door, and those outside knock and are answered “I do not know where you come from.” The image is the same as 11:7 (a shut door, a person inside answering) but the outcome is reversed. Read together, 11:9 promises an open door to the one who knocks now, and 13:25 warns of a door that will be shut. The Verifier confirms shared θύρα and ἀποκρίνομαι, both common words.

Luke 13:25

basis: Verifier pair check (Luke 11:7 to Luke 13:25): shared G2374 θύρα (in 37 vv) and G611 ἀποκρίνομαι (in 231 vv), plus common pronouns. Shared image, not a rare-word link.

The knocking reversed: Christ at the door structural / thematic: confirmed

In 11:9 to 10 the disciple knocks and God opens. In Revelation 3:20 Christ stands at the door and knocks, and whoever opens will eat with him. The Verifier finds the rare verb κρούω (9 vv) together with θύρα and ἀνοίγω. ⚙ The words are shared but the situation is reversed, and the two texts belong to different books and settings, so this is tiered as a shared image rather than a direct verbal link.

Revelation 3:20

basis: Verifier: shared Greek lexemes G2925 κρούω (in 9 vv), G2374 θύρα (in 37 vv), G455 ἀνοίγω (in 75 vv). The rare verb would allow a verbal tier, but the roles are reversed and no allusion is claimed, so it is tiered down.

The widow and the judge: the twin parable structural / thematic: confirmed

Gill says this parable has “the same” purpose as the parable of the widow and the unjust judge (Luke 18:1 to 8), and Ellicott and Cambridge cite it too. Both stories use a reluctant human figure to argue from lesser to greater about God. Luke 18:1 states the point: “that they should always pray and not lose heart.”

Luke 18:1 · Luke 18:5 · Luke 18:7

basis: Shared argument (a reluctant figure, persistence, how much more God) noted by Gill, Ellicott and Cambridge. No shared-lexeme calculation was run for this pair; it is a structural parallel.

Holy boldness in the Old Testament: Abraham and the watchmen structural / thematic: confirmed

Cambridge links the shameless persistence of v. 8 with Isaiah 62:6 to 7 (“give him no rest till he establish” Jerusalem) and with Abraham's repeated pleading for Sodom in Genesis 18:23 to 33. Cambridge also cites Jacob's wrestling (Genesis 32:28) on v. 9. ⚙ These are examples of persistent, bold prayer in the Old Testament.

Genesis 18:23 · Isaiah 62:6 · Genesis 32:28

basis: Cross-Testament (Greek to Hebrew): shared Strong's numbers cannot apply. The link is a shared pattern of persistent prayer, recorded by Cambridge; no verbal or quotation claim.

The fish handed to the risen Lord flagged: verify source

The rare ἐπιδίδωμι (9 vv) and ἰχθύς appear together again in Luke 24:42, where the disciples hand the risen Jesus a piece of broiled fish. ⚙ It is tempting to see the son who asks for a fish (11:11) answered there, but this is a machine observation, not found in any of the commentators here, and the shared words may simply be Luke's ordinary vocabulary.

Luke 24:42

basis: Verifier: shared G1929 ἐπιδίδωμι (in 9 vv) and G2486 ἰχθύς (in 18 vv). The words are shared, but the meaning of the connection is a novel ⚙ suggestion with no commentator support; verify before using.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Father’s promised gift, given through the exalted Son ancient/widely-held

⚙ Luke 11:13 promises that the Father will give the Holy Spirit to those who ask. Luke shows the promise kept: the risen Jesus tells the disciples to wait for “what my Father has promised” (Luke 24:49), and Peter says at Pentecost that Jesus, “exalted to the right hand of God, has received from the Father the promised Holy Spirit and has poured out” what they see (Acts 2:33). JFB calls the Spirit “the Gift of gifts descending on the Church through Christ.” Ellicott connects the promise with the disciples being made “a company of prophets.” This is the ancient and widely held reading of the verse within Luke-Acts.

Luke 24:49 · Acts 1:4 · Acts 2:33 · John 14:16

The Son who teaches us to say “Father” ancient/widely-held

⚙ The passage begins with Jesus at prayer (11:1) and teaching the disciples to say “Father” (11:2), and ends with “your Father” (11:13). The Son brings others into his own relationship with the Father. Paul says the Spirit given to believers cries “Abba, Father” (Galatians 4:6; Romans 8:15), so the gift promised in v. 13 is also the Spirit who makes such prayer possible. Henry says we ask for the Spirit “as necessary in order to our praying well.” The connection between Christ's sonship and the believer's prayer is widely held.

Luke 11:2 · Galatians 4:6 · Romans 8:15

Bread for a traveler: the intercessor with empty hands novel

⚙ The man in the parable has nothing to set before his guest and goes to someone who has bread. Cambridge offers an allegorical reading of v. 6 (“the unsatisfied hunger of the soul”), and Ellicott says the man who prays for others should trust that God will give them “daily bread” in both senses. ⚙ A Christ-centered reading sees the disciple as the empty-handed host, going to the Father on others' behalf, and Christ as the bread of life (John 6:35). This is an allegorical extension, not the parable's main point, which Barnes and Ellicott limit to persistence in prayer. It is labeled novel and should be held loosely.

John 6:35 · Luke 9:16

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. In 11:11 the KJV-based lemmas quoted by Benson, Gill, Geneva and Pulpit include “If a son shall ask bread … will he give him a stone?” The BSB and the interlinear here (which begins with fish) do not have it; it is generally judged an assimilation to Matthew 7:9 and is absent from important early witnesses. In 11:13 Gill reports that the Vulgate and some copies known to Beza read “good Spirit,” and the Ethiopic “the good gift of the Holy Spirit”; these are Gill's reports, not checked against a critical apparatus here. Barnes and Gill mention a Vulgate addition at 11:8 (“if he continue knocking”), which is not in the Greek.

Interpretation. In 11:8 the Greek “his shamelessness” does not say whose. The BSB supplies “[the man’s]” and all the commentators here take it of the petitioner; ⚙ the Greek allows other readings. ἀναίδεια appears only here in the NT, so its meaning comes from wider Greek usage, which the brief does not document. Some interlinear glosses are blank or placeholders (“vvv”, “. . .”) and are filled from the Greek.

Sources. Henry's entry is the same paragraph for vv. 5 to 13; Barnes refers vv. 9 to 11 to his Matthew notes, and Barnes's v. 13 entry in the brief is his v. 12 note. Poole and JFB refer several verses elsewhere. Gill's scorpion-in-an-eggshell report is hearsay from Pliny. Threads marked ⚙ are machine synthesis; Luke 24:42 is flagged as speculative.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)