1
Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν· Κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ.
And it came to pass, while he was praying in a certain place, that when he stopped one of his disciples said to him, “Lord, teach us to pray, as John also taught his disciples.”
2
εἶπεν δὲ αὐτοῖς· Ὅταν προσεύχησθε, λέγετε· ⸀Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία ⸀σου·
And he said to them, “When you pray, say: ‘Father, let your name be held holy; let your kingdom come;
Why this rendering
Luke.11.2 Observation
Syntactic observation
Luke's prayer is shorter than Matthew 6:9-13, and even where they overlap the words divide. First, the address is πάτερ, Father, alone — Matthew has πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, our Father in the heavens. Second, the your will be done of Matthew 6:10 is **absent from Luke.** Third, the asking for bread differs in form: Matthew δὸς … σήμερον, give today, aorist; Luke δίδου … τὸ καθ’ ἡμέραν, keep giving day by day, **present**. Aspect divides a single giving from a continuing one. Fourth, what is asked to be forgiven differs: Matthew τὰ ὀφειλήματα, debts; Luke τὰς ἁμαρτίας, sins. And our own verb differs too — Matthew ἀφήκαμεν, aorist; Luke ἀφίομεν, present. Fifth, the deliver us from the evil one after Matthew 6:13 is **absent from Luke.** Among the shared words, ἐπιούσιος stands twice in the corpus and **only in the two prayers** (Matt 6:11; Luke 11:3).
Rendering options · 2
Adopted “Father”, “keep giving us day by day”, “forgive us our sins” — as the base text has it, nothing supplied from Matthew
Basis The base text is shorter and uses different words; filling from Matthew fuses the two prayers. **The aspect, however, is carried only in English**: the division δός (aorist) against δίδου (present) can be shown as give against keep giving, but the imperative in Korean, Chinese and Portuguese does not grammaticalize it. In those three the weight falls instead on a **different pair of words**, σήμερον, today, against τὸ καθ’ ἡμέραν, day by day. The verbal aspect itself is lost, and that is recorded here.
Fill it out to Matthew's longer form
Basis Matches the familiar prayer, and the Textus Receptus reads so.
Rejected By our base-text decision we follow SBLGNT; and the direction runs one way — a shorter prayer being filled out to the familiar longer form is common, the reverse is not.
3
τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν·
keep giving us day by day our bread for the day;
4
καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς ⸀πειρασμόν.
and forgive us our sins, for we ourselves also forgive everyone who is indebted to us; and do not bring us into testing.'”
5
Καὶ εἶπεν πρὸς αὐτούς· Τίς ἐξ ὑμῶν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου καὶ εἴπῃ αὐτῷ· Φίλε, χρῆσόν μοι τρεῖς ἄρτους,
And he said to them, “Which of you will have a friend and will go to him at midnight and say to him, ‘Friend, lend me three loaves,
6
ἐπειδὴ φίλος ⸀μου παρεγένετο ἐξ ὁδοῦ πρός με καὶ οὐκ ἔχω ὃ παραθήσω αὐτῷ·
since a friend of mine has come to me from a journey and I have nothing to set before him' —
7
κἀκεῖνος ἔσωθεν ἀποκριθεὶς εἴπῃ· Μή μοι κόπους πάρεχε· ἤδη ἡ θύρα κέκλεισται, καὶ τὰ παιδία μου μετ’ ἐμοῦ εἰς τὴν κοίτην εἰσίν· οὐ δύναμαι ἀναστὰς δοῦναί σοι.
and that one from inside will answer, ‘Do not cause me trouble; the door is already shut and my children are with me in bed; I cannot get up and give to you'?
8
λέγω ὑμῖν, εἰ καὶ οὐ δώσει αὐτῷ ἀναστὰς διὰ τὸ εἶναι ⸂φίλον αὐτοῦ⸃, διά γε τὴν ἀναίδειαν αὐτοῦ ἐγερθεὶς δώσει αὐτῷ ⸀ὅσων χρῄζει.
I say to you, even if he will not get up and give to him because he is his friend, yet because of his shamelessness he will be roused and give him as much as he needs.
Why this rendering
Luke.11.8 Observation
Syntactic observation
Verses 5-8 are Luke's alone. ἀναίδεια, shamelessness, is unique in the corpus, and so is κίχρημι, to lend (v.5). μεσονύκτιον, midnight, stands at Mark 13:35 and here only. Whose the word is the Greek does not settle: αὐτοῦ, his, may be the asker's shamelessness or the man inside's, and the grammar does not divide them. The surrounding sense points to the asker, but a genitive alone does not close it. And the parable uses φίλος, friend, four times (twice at v.5, at v.6 and v.8) — φίλος occurs fifteen times in Luke against one in Matthew, six in John, none in Mark. The two participles at v.8 are striking too: ἀναστάς, rising, and ἐγερθείς, being roused — two words of one sense standing side by side in a single sentence.
Rendering options · 2
Adopted “because of his shamelessness” — leaving whose it is open
Basis The Greek leaves only a genitive and no name is supplied; the division is recorded here.
Fix it to the asker — “because of his persistence”
Basis The context points to the asker.
Rejected A possible and probably near reading; but ἀναίδεια is shamelessness, not persistence, and fixing it closes the other reading.
Lost in translation
whose αὐτοῦ is Neither Korean nor English can suspend his between two men; the moment a sentence is written one is chosen, and what the Greek leaves open closes.
9
Κἀγὼ ὑμῖν λέγω, αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν·
And I say to you: ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.
10
πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται.
For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.
11
τίνα δὲ ⸀ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ ⸀υἱὸς ἰχθύν, ⸀καὶ ἀντὶ ἰχθύος ὄφιν ⸂αὐτῷ ἐπιδώσει⸃;
And which father among you, if his son asks for a fish, will give him a snake instead of a fish?
12
ἢ καὶ ⸀αἰτήσει ᾠόν, ⸀ἐπιδώσει αὐτῷ σκορπίον;
Or if he asks for an egg, will give him a scorpion?
13
εἰ οὖν ὑμεῖς πονηροὶ ὑπάρχοντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὁ ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν.
So if you, being evil, know how to give good gifts to your children, how much more will the Father from heaven give the Holy Spirit to those who ask him?”
14
Καὶ ἦν ἐκβάλλων ⸀δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι·
And he was casting out a demon that made a man mute; and when the demon had gone out, the mute man spoke, and the crowds marvelled.
15
τινὲς δὲ ἐξ αὐτῶν εἶπον· Ἐν Βεελζεβοὺλ ⸀τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια·
But some of them said, “By Beelzebul, the ruler of the demons, he casts out the demons.”
16
ἕτεροι δὲ πειράζοντες σημεῖον ⸂ἐξ οὐρανοῦ ἐζήτουν παρ’ αὐτοῦ⸃.
And others, testing him, were seeking from him a sign from heaven.
17
αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς· Πᾶσα βασιλεία ἐφ’ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει.
But knowing their thoughts he said to them, “Every kingdom divided against itself is laid waste, and house falls upon house.
18
εἰ δὲ καὶ ὁ Σατανᾶς ἐφ’ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν Βεελζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια.
And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out the demons by Beelzebul.
19
εἰ δὲ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο ⸂αὐτοὶ ὑμῶν κριταὶ⸃ ἔσονται.
And if I cast out the demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges.
20
εἰ δὲ ἐν δακτύλῳ ⸀θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
But if I cast out the demons by the finger of God, then the kingdom of God has come upon you.
Why this rendering
Luke.11.20 Observation
Syntactic observation
This verse and Matthew 12:28 are **identical but for one word.** Matthew has ἐν πνεύματι θεοῦ, by the **Spirit** of God; Luke ἐν δακτύλῳ θεοῦ, by the **finger** of God. What follows is word for word the same in both: ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. And this is one of Matthew's four kingdom of God places (12:28). δάκτυλος occurs seven times in the corpus: three in Luke (11:20; 11:46, the lawyers not touching the burdens with one finger; 16:24, a fingertip of water), one in Matthew (23:4), one in Mark (7:33, fingers in the ears), two in John (20:25, 27, Thomas). So within Luke the word attaches both to God and to people. πνεῦμα occurs thirty-six times in Luke, so he did not avoid it — he chose otherwise here.
Rendering options · 2
Adopted “by the finger of God” — kept apart from Matthew's Spirit
Basis One word is the only difference between the books; matching makes them show nothing side by side.
Render as by the Spirit of God, matching Matthew
Basis One saying with the same sense, so the reading is evened.
Rejected Whether the sense is the same is the reader's to weigh; deciding it in advance erases that the two authors chose different words.
21
ὅταν ὁ ἰσχυρὸς καθωπλισμένος φυλάσσῃ τὴν ἑαυτοῦ αὐλήν, ἐν εἰρήνῃ ἐστὶν τὰ ὑπάρχοντα αὐτοῦ·
When the strong man, fully armed, guards his own courtyard, his possessions are in peace;
22
ἐπὰν ⸀δὲ ἰσχυρότερος ⸀αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ’ ᾗ ἐπεποίθει, καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν.
but when one stronger than he comes upon him and overcomes him, he takes away the whole armour in which he trusted and distributes his spoils.
23
ὁ μὴ ὢν μετ’ ἐμοῦ κατ’ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ’ ἐμοῦ σκορπίζει.
The one who is not with me is against me, and the one who does not gather with me scatters.
24
Ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι’ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ μὴ ⸀εὑρίσκον λέγει· Ὑποστρέψω εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον·
When the unclean spirit goes out of a person, it passes through waterless places seeking rest, and finding none it says, ‘I will return to my house from which I came out.'
25
καὶ ἐλθὸν ⸀εὑρίσκει σεσαρωμένον καὶ κεκοσμημένον.
And coming it finds it swept and adorned.
26
τότε πορεύεται καὶ παραλαμβάνει ⸂ἕτερα πνεύματα πονηρότερα ἑαυτοῦ ἑπτά⸃, καὶ ⸀εἰσελθόντα κατοικεῖ ἐκεῖ, καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων.
Then it goes and takes along seven other spirits more evil than itself, and entering they dwell there; and the last state of that person becomes worse than the first.”
27
Ἐγένετο δὲ ἐν τῷ λέγειν αὐτὸν ταῦτα ἐπάρασά τις ⸂φωνὴν γυνὴ⸃ ἐκ τοῦ ὄχλου εἶπεν αὐτῷ· Μακαρία ἡ κοιλία ἡ βαστάσασά σε καὶ μαστοὶ οὓς ἐθήλασας·
And it came to pass, while he was saying these things, that a woman from the crowd raised her voice and said to him, “Blessed is the womb that bore you and the breasts you nursed.”
Why this rendering
Luke.11.27 Observation
Syntactic observation
Verses 27-28 are Luke's alone. μαστός, breast, occurs twice in Luke, the other at **23:29** — on the way to the cross, blessed are the breasts that never nursed. So the word comes once in a cry of blessing and once in a saying of woe. μακάριος, blessed, occurs fifteen times in Luke, thirteen in Matthew, twice in John, and never in Mark. And the answer does not refuse the blessing but **moves** it: taking it up with μενοῦν, rather — a particle unique in the corpus — he says μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ θεοῦ καὶ φυλάσσοντες, blessed are those who hear the word of God and keep it. This has the same texture as 8:21, on his mother and brothers — there too, those who hear the word of God and do it. κοιλία, womb, occurs eight times in Luke against three in Matthew, one in Mark, two in John, and it is the word of 1:41, 42, 44, the wombs of Elizabeth and Mary.
Rendering options · 2
Adopted “Blessed is the womb that bore you and the breasts you nursed” — one word with 23:29
Basis μαστός occurs twice in Luke, so one rendering joins it to 23:29; κοιλία is likewise held to one word with ch. 1.
Render as a person — “blessed is the mother who bore and nursed you”
Basis Naming the body reads oddly.
Rejected The text names two parts of the body; changing them to a person severs the link to the breasts that never nursed at 23:29.
28
αὐτὸς δὲ εἶπεν· ⸀Μενοῦν μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ θεοῦ καὶ ⸀φυλάσσοντες.
But he said, “Rather, blessed are those who hear the word of God and keep it.”
29
Τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν· Ἡ γενεὰ αὕτη ⸀γενεὰ πονηρά ἐστιν· σημεῖον ⸀ζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ⸀Ἰωνᾶ.
And as the crowds were pressing together he began to say, “This generation is an evil generation; it seeks a sign, and no sign will be given it except the sign of Jonah.
30
καθὼς γὰρ ἐγένετο ⸀Ἰωνᾶς ⸂τοῖς Νινευίταις σημεῖον⸃, οὕτως ἔσται καὶ ὁ υἱὸς τοῦ ἀνθρώπου τῇ γενεᾷ ταύτῃ.
For as Jonah became a sign to the Ninevites, so also will the Son of Man be to this generation.
31
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτούς· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.
The queen of the south will be raised at the judgement with the men of this generation and will condemn them, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something more than Solomon is here.
32
ἄνδρες ⸀Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.
The men of Nineveh will rise at the judgement with this generation and will condemn it, because they repented at Jonah's proclamation; and behold, something more than Jonah is here.
33
⸀Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν οὐδὲ ὑπὸ τὸν μόδιον ἀλλ’ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ ⸀φέγγος βλέπωσιν.
No one, having lit a lamp, puts it in a hidden place or under the modios, but on a lampstand, so that those coming in may see the light.
34
ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός ⸀σου. ⸀ὅταν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου φωτεινόν ἐστιν· ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτεινόν.
Your eye is the lamp of the body. When your eye is single, your whole body also is full of light; but when it is evil, your body also is dark.
35
σκόπει οὖν μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν.
So look to it, that the light in you is not dark.
36
εἰ οὖν τὸ σῶμά σου ὅλον φωτεινόν, μὴ ἔχον ⸂μέρος τι⸃ σκοτεινόν, ἔσται φωτεινὸν ὅλον ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζῃ σε.
If then your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its flashing gives you light.”
37
Ἐν δὲ τῷ λαλῆσαι ⸀ἐρωτᾷ αὐτὸν ⸀Φαρισαῖος ὅπως ἀριστήσῃ παρ’ αὐτῷ· εἰσελθὼν δὲ ἀνέπεσεν.
And as he was speaking, a Pharisee asked him to have the morning meal with him; and going in he reclined.
38
ὁ δὲ Φαρισαῖος ἰδὼν ἐθαύμασεν ὅτι οὐ πρῶτον ἐβαπτίσθη πρὸ τοῦ ἀρίστου.
And the Pharisee, seeing it, marvelled that he had not first washed before the lunch.
39
εἶπεν δὲ ὁ κύριος πρὸς αὐτόν· Νῦν ὑμεῖς οἱ Φαρισαῖοι τὸ ἔξωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας.
But the Lord said to him, “Now you Pharisees clean the outside of the cup and the dish, but your inside is full of plunder and evil.
40
ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ τὸ ἔσωθεν ἐποίησεν;
Fools, did not the one who made the outside make the inside also?
41
πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστιν.
Rather, give what is inside as alms; and behold, everything is clean for you.
42
Ἀλλὰ οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ πήγανον καὶ πᾶν λάχανον, καὶ παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ· ταῦτα ⸀δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ⸀παρεῖναι.
But woe to you Pharisees, because you tithe mint and rue and every herb, and pass over judgement and the love of God; these you ought to have done, and not to have passed over those.
Why this rendering
Luke.11.42 Observation
Syntactic observation
What is tithed differs between the books. Matthew 23:23 names three — ἡδύοσμον καὶ ἄνηθον καὶ κύμινον, mint and dill and cumin; Luke 11:42 has ἡδύοσμον καὶ πήγανον καὶ πᾶν λάχανον, mint and **rue** and **every herb**. Only mint is shared: ἡδύοσμον stands at these two places in the corpus, ἄνηθον and κύμινον only in Matthew, πήγανον only in Luke. And what is passed over differs too: Matthew has τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν, judgement and mercy and faithfulness, **three**; Luke τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ, judgement and **the love of God**, **two**. So Matthew sets three against three and Luke three against two. The shape of the woes differs as well: Matthew 23 runs seven against scribes and Pharisees together, while Luke 11:37-52 divides them — three to the Pharisees (vv.42, 43, 44) and three to the lawyers (vv.46, 47, 52) — with a lawyer breaking in at v.45 to say that this insults them too.
Rendering options · 2
Adopted “mint and rue and every herb” — kept apart from Matthew 23:23
Basis Only mint is shared, so the rest are rendered each on its own, and the differing counts are left as they stand.
Match Matthew's mint, dill and cumin
Basis One woe, so the reading is evened out.
Rejected Luke has neither ἄνηθον nor κύμινον and does have πήγανον; matching removes a word unique in the corpus.
43
οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς.
Woe to you Pharisees, because you love the chief seat in the synagogues and the greetings in the marketplaces.
44
οὐαὶ ⸀ὑμῖν, ὅτι ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, καὶ οἱ ἄνθρωποι ⸀οἱ περιπατοῦντες ἐπάνω οὐκ οἴδασιν.
Woe to you, because you are like the unmarked graves, and the people walking over them do not know it.”
45
Ἀποκριθεὶς δέ τις τῶν νομικῶν λέγει αὐτῷ· Διδάσκαλε, ταῦτα λέγων καὶ ἡμᾶς ὑβρίζεις.
And answering, one of the lawyers says to him, “Teacher, in saying these things you insult us also.”
46
ὁ δὲ εἶπεν· Καὶ ὑμῖν τοῖς νομικοῖς οὐαί, ὅτι φορτίζετε τοὺς ἀνθρώπους φορτία δυσβάστακτα, καὶ αὐτοὶ ἑνὶ τῶν δακτύλων ὑμῶν οὐ προσψαύετε τοῖς φορτίοις.
And he said, “Woe to you lawyers also, because you load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.
47
οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν οἱ δὲ πατέρες ὑμῶν ἀπέκτειναν αὐτούς.
Woe to you, because you build the tombs of the prophets, and your fathers killed them.
48
ἄρα ⸂μάρτυρές ἐστε⸃ καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμεῖς δὲ ⸀οἰκοδομεῖτε.
So you are witnesses and consent to the works of your fathers, because they killed them and you build.
49
διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν· Ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ ⸀διώξουσιν,
For this reason the wisdom of God also said, ‘I will send them prophets and apostles, and some of them they will kill and drive out,'
50
ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης,
so that the blood of all the prophets poured out from the foundation of the world may be required of this generation —
51
⸀ἀπὸ αἵματος Ἅβελ ⸀ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης.
from the blood of Abel to the blood of Zechariah, who perished between the altar and the house. Yes, I say to you, it will be required of this generation.
52
οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε.
Woe to you lawyers, because you took away the key of knowledge; you did not enter yourselves, and you hindered those who were entering.”
53
⸂Κἀκεῖθεν ἐξελθόντος αὐτοῦ⸃ ἤρξαντο οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι δεινῶς ἐνέχειν καὶ ἀποστοματίζειν αὐτὸν περὶ πλειόνων,
And when he had gone out from there, the scribes and the Pharisees began to press him hard and to draw him out on many things,
54
ἐνεδρεύοντες ⸀αὐτὸν θηρεῦσαί τι ἐκ τοῦ στόματος ⸀αὐτοῦ.
lying in wait for him, to catch something from his mouth.