Luke 11

Teach us to pray — only this book gives the prayer a setting, and the setting is his own praying.

Father — this book's prayer is shorter; Matthew 6:9 has “Our Father in the heavens”. Held holy is a passive with no named agent.

Keep giving us day by day — this book has the present tense and “day by day”, where Matthew 6:11 has one giving and “today”.

Our sins — this book says sins in the first half and “indebted” in the second; Matthew 6:12 says debts in both. The prayer ends here — there is no “but deliver us from the evil”.

This parable stands only in this book.

From a journey — the reason given for the midnight asking.

My children are with me in bed — the household sleeps in one room.

Shamelessness renders ἀναίδεια (anaideia), used once in the four Gospels — whose shamelessness it is, the asker's or the sleeper's, is not settled.

Ask, seek, knock — three imperatives in the present, which in Greek means to keep on doing them.

Verse 9 is put again with the persons changed from “you” to “everyone”.

A fish … a snake — the pair of Matthew 7:10.

An egg … a scorpion — only this book has this second pair, and the scorpion takes up 10:19.

The Holy Spirit — this book says the Spirit where Matthew 7:11 says “good things”.

A demon that made a man mute — this book names the demon by what it does.

Beelzebul is kept as sound; the sense of the name is not certain.

Others, testing him — this book keeps the sign-seekers apart from the accusers.

House falls upon house — this book's own wording; Mark 3:25 says a house divided cannot stand.

For you say — the argument names the charge as theirs.

Your sons — the counter-question turns the charge on their own people.

By the finger of God — this book's own wording; Matthew 12:28 says “by the Spirit of God”. The two are left as they stand.

Fully armed — this book arms the strong man; Mark 3:27 does not.

Whole armour renders πανοπλία (panoplia) — the word behind “panoply”.

Not with me is against me — 9:50 put it the other way round. Both are left as they stand.

Waterless places — the Greek says “waterless”, and the wilderness is meant.

Adorned (κοσμέω, kosmeō) is the verb behind “cosmetic” — the same word as Matthew 12:44, and this edition keeps one rendering for both.

This book does not add “so will it be for this generation”; Matthew 12:45 does.

Blessed is the womb — this exchange stands only in this book.

Rather — the blessing is moved from birth to hearing.

The sign of Jonah — this book does not explain it as three days, as Matthew 12:40 does.

Jonah became a sign to the Ninevites — this book makes the man himself the sign.

Something more than Solomon — the Greek is neuter, not “someone greater”.

This book puts the queen before the men of Nineveh; Matthew 12:41 has them the other way round.

Modios is a Roman dry measure kept as sound.

Single renders ἁπλοῦς (haplous), simple or undivided — and it is also used of generosity.

So look to it — the warning is put as an imperative, which Matthew 6:23 does not.

With its flashing renders ἀστραπή (astrapē), the lightning-word of 10:18.

Morning meal renders ἀριστάω (aristaō) — the earlier meal of the day, kept apart from the supper-word.

Washed renders βαπτίζω (baptizō) — the baptism-word, here of hands before a meal.

Platter renders πίναξ (pinax) — this edition keeps it apart from the dish of Matthew 23:25 and the bowl of Matthew 26:23.

Fools — the address of Matthew 23:17, here without “blind”.

Give what is inside as alms — this line stands only in this book, and its sense is disputed.

Mint and rue — this book says rue; Matthew 23:23 says dill and cumin. The love of God — this book's own phrase.

Chief seat renders πρωτοκαθεδρία (prōtokathedria) — the front bench.

Unmarked graves — this book's own picture; Matthew 23:27 has whitewashed tombs, which are marked. The point is reversed.

You insult us also — the lawyers take the woes to themselves, and get three of their own.

Hard to bear (δυσβάστακτος, dysbastaktos) — the same word as Matthew 23:4.

Your fathers killed them — the building and the killing are set side by side.

Consent (συνευδοκέω, syneudokeō) is to think well of along with.

The wisdom of God said — only this book puts the saying in wisdom's mouth, and the source is not named.

Required of renders ἐκζητέω (ekzēteō), to seek out and demand.

Between the altar and the house — this book says “the house”, Matthew 23:35 “the sanctuary”. Zechariah is named without a father here.

The key of knowledge — this book has one key; Matthew 16:19 has keys, in the plural.

Draw him out renders ἀποστοματίζω (apostomatizō), used once in the four Gospels — to make someone speak from the mouth.

Lying in wait is a hunting word — the chapter ends on it.