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Luke 9-16 (Translated) (view source)

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!Analysis

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|And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.

|Once, Jesus was praying in a certain place, and when he finished, one of his students said, “Master, teach us to pray, like John the Baptist taught his students.

|Clarify John as John the Baptist.

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|And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

|He said to them, "When you pray, say: 'Our Father, who is in Heaven, your name is holy. May your kingdom come, may your will be done, on Earth as it is in Heaven.

|This is [[The Lord's Prayer]].

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|Give us day by day our daily bread.

|Give us every day our daily bread.

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|And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

|And forgive us our sins, as we forgive those who sin against us. Do not lead us into temptation, but instead, save us from evil."

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|And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;

|And he said to them, "Which of you would go to a friend at midnight and say, 'Friend, lend me three loaves of bread

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|For a friend of mine in his journey is come to me, and I have nothing to set before him?

|for a friend of mine, who is on a journey has come to me, and I have nothing to feed him?'

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|And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.

|And your friend inside will answer, 'Stop bothering me. I have locked the door and put my children to bed. I can't get up and give you anything now.'"

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|I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

|Let's face it, he will not get up and help because he is a friend, but because of the persistence he will get out of bed and turn over whatever is needed.

|tighten up wording further

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|And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

|I urge you, "Ask, and you shall receive, seek, and you shall find; knock, and it shall be opened for you.

|ἀνοίγω: open, but the "it" lacks an antecedent; this needs imiprovement

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|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

|Everyone who asks shall receive; all who seek shall find; and those who knock shall be welcomed.

|tentative solution to lack of antecedent for "it" in "shall be opened": use "welcome"

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|If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

|Those of you that are fathers, if your son asks you for bread, do you give a stone? Or if he asks for a fish, would you give him a snake instead?

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|Or if he shall ask an egg, will he offer him a scorpion?

|And if he asks for an egg, would you offer him a scorpion?

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|If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

|You are imperfect and know how to give good gifts to your children: how much more will your Father in heaven give spiritual inspiration to those who ask him?

|difficult translating the equivalent of the "Holy Spirit" in the context of this verse

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|And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.

|And he was exorcising a demon, which was dumbstruck. When the demon was exorcised, it spoke; and the people were surprised.

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|But some of them said, He casteth out devils through Beelzebub the chief of the devils.

|But some complained, "He exorcises demons through Beelzebub, the chief of the demons."

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|And others, tempting him, sought of him a sign from heaven.

|While others tempted Him by demanding a heavenly miracle.

|Translate the demand as a "miracle", and what Jesus provided as a "sign".

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|But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.

|But Jesus, aware of their skepticism, warned them, "Every kingdom that is divided within ultimately fails; a house divided against itself collapses.

|the term "skepticism" should be used more to describe the naysayers; use "warned" more often

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|If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.

|If Satan were self-conflicted, how could he have any power? Yet you complain that I cast out devils through Beelzebub.

|try "self-conflicted" here?

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|And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

|If I somehow used Beelzebub to expel devils, by whom do your people exorcise them? Thus they shall be your judges.

|use "somehow" to express hypothetical nature of question.

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|But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

|If I use the finger of God to case out devils, then undeniably the glory of God is upon you.

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|When a strong man armed keepeth his palace, his goods are in peace:

|When an armed, strong man guards his palace, his goods are secure:

|note juxtaposition of "armed"; this implicates right to keep and bear arms in contemporary debate

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|But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.

|But when a stronger opponent arrives and overcomes him, the new man takes from him all his trusted armor, and grabs the treasures.

|alternative translations to last phrase: "loots the palace," "plunders the place."

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|He that is not with me is against me: and he that gathereth not with me scattereth.

|He who is not with me is against me, and he who does restore order causes disorder.

|tentative: use order/disorder scientific metaphor here rather than farming analogy.

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|When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.

|When a devil leaves a man, he wanders through deserts seeking rest; finding none, he says, "I shall return to my house from which I came."

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|And when he cometh, he findeth it swept and garnished.

|But upon return, he found it in order and garnished.

|use order/disorder metaphor again (even the NASB does also); the "garnish" reference is fascinating.

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|Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

|But then he grabs seven other demons even more wicked than himself, and they all enter and dwell there, such that the man's final state is worse than his first.

|an unusual statement that seems to defeat the purpose of exorcising and ordering one's spirituality ... is this authentic or a later addition?

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|And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.

|From out of the blue, as Jesus preached, a particular woman in his group raised her voice and said, "Blessed is the womb that carried You, and the breasts at which You nursed!"

|reference here to the unborn child, Greek word is "βαστάζω" (meaning "carry" or "bear"); the "particular woman" could well have been Mark's mom, and exemplifies the [[best of the public]] here. A bit idiomatic with "from out of the blue" and may want to revisit

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|But he said, Yea rather, blessed are they that hear the word of God, and keep it.

|But Jesus replied, "Amen, but blessed are those who hear the word of God, and keep it!"

|discrepancy with modern versions here, which treat Jesus's introductory phrase as more of a contradiction than an affirmance; but Greek "μέν" is an unmistakable affirmance of the woman's outburst and "οὖν" means the next statement follows from the first. Concerning Mary, this was once a rare translation conflict between Catholics and Protestant; the [[NAB]] adopts the Protestant view ("rather") while the [[New Jerusalem Bible]] adheres to the more Catholic "[m]ore blessed still."

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|And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.

|As the crowd overflowed, Jesus declared, "You are part of an evil generation that seeks a miracle as proof. No miracle shall be provided, but the sign of the prophet Jonah.

|The Greek σημεῖον is inadequate in distinguishing between "miracle", which violates natural order, and a "sign", which reveals it. Jesus ''did'' provide signs, not miracles. The same Greek word must be translated differently depending on context.

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|For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.

|Just as Jonah was a sign for the Ninevites, so shall the Son of man be a sign to you.

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|The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

|The faithful people shall rise up in the judgment of the men of this generation, and condemn them; for they came from distant lands to hear the wisdom of Solomon and, alas, we have something greater than Solomon here.

|The term "queen" is used by most translators because the Greek is the feminine form of βασιλεύω, and the "queen of the south" is presumptively a reference to the "[[Queen of Sheba]]" in 1 Kings. But note that βασιλεύω means "kingly power" as in "the reign of Christians in the millennium," and the feminine form could be used to describe a collection of people; νότος means "south wind", not merely "south", and could be a metaphor for spirit.

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|The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

|The men of Nineveh will stand aside this generation at judgment, and shall condemn it because they repented at Jonah's preaching and, alas, something greater than Jonah is here.

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|No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

|No man, when he has lit a candle, hides it out of view or under a basket, but puts it on a candlestick so that others can see the light.

|stick with "no man" rather than modern gender neutral "no one," because Luke used the masculine form here and did use the feminine form when he meant that (e.g., Luke 6:6).

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|The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.

|The mind is the window to the body. Thus when you are open-minded, your body is full of light; but when you are closed-minded, your body is filled with darkness.

|avoid the archaic terms here, convey the concept of open-mindedness

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|Take heed therefore that the light which is in thee be not darkness.

|Hence make sure that your mind is not spiritually ignorant.

|Most translations are physically self-contradictory here: "light is not darkness," reflecting the non-scientific background of Bible translators. The Greek φῶς can mean "light", but also the "mind". σκότος can mean "darkness", but also spiritual ignorance.

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|If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.

|Thus if your entire body is filled with light, with no darkness, then your whole being shall have brightness, as when a strong candle lights up a region.

|σκοτεινός means darkness and so it is unambiguous, but the NASB renders a very awkward translation of the concept of light here; φωτεινός means of "bright character" or "well lit."

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|And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.

|After Jesus spoke, a certain Pharisee invited Him to a meal. He went to his home and sat down to eat.

|interestingly, the Greek word for "meal" here originally meant breakfast, but is translated in the NASB as "lunch". Was all this actually before breakfast?

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|And when the Pharisee saw it, he marvelled that he had not first washed before dinner.

|When the Pharisee saw this, he wondered why Jesus did not thoroughly wash his hands before eating.

|θαυμάζω: wonder rather than marvel; βαπτίζω: thoroughly wash in this context

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|And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.

|So the Lord explained, "Now you Pharisees clean the outside of the cup and platter, but inside you are filled with plunder and wickedness.

|ἁρπαγή: plunder.

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|Ye fools, did not he that made that which is without make that which is within also?

|How illogical! Didn't the Creator of the outside also make what is within?

|ἄφρων means "without reason," and this intellectual approach is better than the more common "fools" or "foolish" here

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|But rather give alms of such things as ye have; and, behold, all things are clean unto you.

|Stop being selfish about what is within, and then all things will be sinless for you.

|καθαρός: sinless is the best modern rendition, or perhaps "pure"

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|But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.

|But your reckoning is coming, Pharisees! For you donate mint, rue and all kinds of herbs, but have a double standard and avoid the love of God; these you should correct in addition to the others.

|Translating the "woe unto you" phrase poses a challenge this verse and many uses in the following verses; οὐαί can also mean "grief" or in this context perhaps "punishment"; this difficult verse needs more work

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|Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.

|Your reckoning is coming, Pharisees! For you crave the highest seats in the synagogues, and flattery in public.

|The Greek word οὐαί is used repetitively in these verses, but nuances can be conveyed better with varying terminology depending on context.

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|Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.

|Ignominy awaits you hypocrites, scribes and Pharisees! You are like unmarked graves that men unwittingly walk over.

|might improve on "unwittingly"; use of "ignominy" satisfies rule not to dumb this translation down, and translate fully in accord with context.

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|Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.

|One of the lawyers objected, "Teacher, you are condemning us also."

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|And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.

|He replied, "You lawyers will be accountable too! For you impose burdensome regulations on others, but will not lift a finger to help those who struggle with them.

|use term inspired by [[Best New Conservative Words]]: "accountability"; "regulations" fits but "transaction costs" should be reconsidered

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|Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.

|Pity you! You build tombs for the prophets whom your fathers killed.

|An word-for-word translation of the Greek would be awkward here.

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|Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.

|With that you endorse the deeds of your fathers, as they killed the prophets and you build their tombs.

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|Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:

|Thus is the wisdom of God, "I will send them prophets and apostles, and some of them they shall kill and some they shall persecute:

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|That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;

|This generation may be held accountable for the blood of all the prophets shed since the beginning of time,

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|From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.

|From the blood of Abel to the blood of Zechariah, who was murdered between the altar and the tabernacle. Truly I tell you, this generation shall be punished for it.

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|Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.

|Judgment against you, lawyers! For you have stolen the key to knowledge. Not entering yourselves, you have blocked access by others.

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|And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:

|As Jesus told them off, the scribes and Pharisees furiously interrogated Him about everything,

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|Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

|Plotting and seeking to quote Him for a politically incorrect remark to use against Him.

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Luke 9-16 (Translated) (view source)

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