Of the house
Has got up
And shut the door,
You will begin
To stand outside.
You will knock
At the door.
open to us!’
He will say to you.
‘I do not know
Where you come from.’”
ἀφ’ οὗ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν, καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες Κύριε, ἄνοιξον ἡμῖν· καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν Οὐκ οἶδα ὑμᾶς πόθεν ἐστέ.
Luke indicated that Jesus said that when once the owner of the house (ὁ οἰκοδεσπότης) had got up (ἀφ’ οὗ ἂν ἐγερθῇ) and shut the door (καὶ ἀποκλείσῃ τὴν θύραν), they would begin to stand outside (καὶ ἄρξησθε ἔξω ἑστάναι). They would knock at the door (καὶ κρούειν τὴν θύραν), saying. “Lord! Open to us (λέγοντες Κύριε, ἄνοιξον ἡμῖν)!” However, he would reply to them (καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν) that he did not know where they came from (Οὐκ οἶδα ὑμᾶς πόθεν ἐστέ). Matthew’s unique parable story about the 10 virgins, chapter 25-10-12, has an ending similar to this saying. Matthew indicated that Jesus said that the 5 foolish bridesmaids finally came to the wedding banquet. They called out to the bridegroom calling him “Lord”. They wanted him to open the door for them. However, he replied to them, using the solemn pronouncement of Jesus’ phraseology, saying he did not know them (οὐκ οἶδα ὑμᾶ), the same as this saying in Luke. Thus, the repudiation of the 5 foolish bridesmaids was complete. Here Luke said that Jesus did not know where they came from. Will Jesus know where you are from?
To tell no one about
What had happened.”
καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς· ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός
Luke said that her parents were astonished (καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς). However, Jesus ordered them to tell no one what had happened (ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός). The ending to this story is different in Matthew, chapter 9:26 than that of Mark, chapter 5:43 and Luke, who are similar. Mark indicated that Jesus strictly instructed or ordered them that no one should know about this incident. That would have been hard because this was such a public event. In Matthew, this event spread all over this land or district without any attempt to keep it quiet, which was the opposite of Luke and Mark. If you saw a miraculous event, would you be quiet about it or tell everyone?
“Jesus said to her.
Has made you well!
Go in peace!’”
ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην
Luke indicated that Jesus said to her (ὁ δὲ εἶπεν αὐτῇ), calling her daughter (Θυγάτηρ), that her faith had saved her or made her well (ἡ πίστις σου σέσωκέν σε). Using the second person singular imperative, he told her that she was to go in peace (πορεύου εἰς εἰρήνην). This ending to the healing of this woman with the flowing blood was nearly the same in Matthew, chapter 9:22, and Mark, chapter 5:34. Mark had pretty much the same narrative as Luke. Like the other healings, Jesus said to this woman that her faith had healed, cured, or saved her. He called her “daughter (Θυγάτηρ).” He told her to go in peace. This woman was cured of her affliction or disease, as faith was a key ingredient in this healing, as in every healing. Matthew was slightly different. He said that Jesus realized that power had gone forth from him. Jesus then turned around and saw her. He realized what she was thinking. Like the other times, Jesus said that her faith had saved or cured her. He called her “daughter (θύγατερ).” He told her to have courage and take heart. With that, this woman was cured at that very hour, rather than at the initial touching of the garment, as in the other 2 synoptics. Faith was a key ingredient in all these healings. How strong is your faith?
“When the devil
Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπ’ αὐτοῦ ἄχρι καιροῦ.
This ending is not quite the same as in Matthew, chapter 4:11, where angels came to wait on Jesus. Here there are no angels, but the show was over for now. Luke said that the devil had finished every test (Καὶ συντελέσας πάντα πειρασμὸν). Thus, he departed from Jesus (ὁ διάβολος ἀπέστη ἀπ’ αὐτοῦ) until a later opportunity or another time (ἄχρι καιροῦ). The devil had failed to convince Jesus in any of these temptations. He was gone for now, but would return again. Jesus had passed his first test. Score one for the good guys.
“Jesus strictly ordered them.
No one should know this.
He told them
To give her something
καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.
The ending to this story is different in Matthew, chapter 9:26 than that of Mark and Luke, chapter 8:55-56, that are similar. Mark indicated that Jesus strictly instructed or ordered them (καὶ διεστείλατο αὐτοῖς πολλὰ) that no one should know about this incident (ἵνα μηδεὶς γνοῖ τοῦτο). That would have been hard because this was such a public event. However, Jesus told them to give the young girl something to eat (καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν). In Matthew, this event spread all over this land or district without any attempt to keep it quiet.
“Jesus said to her.
Has made you well.
Go in peace!
Of your disease!’”
ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.
This ending to the healing of this woman with the flowing blood was pretty much the same as Matthew, chapter 9:22, and Luke, chapter 8:48. Like the other healings, Jesus said to this woman (ὁ δὲ εἶπεν αὐτῇ) that her faith had healed, cured, or saved her (ἡ πίστις σου σέσωκέν σε). He called her “daughter (Θυγάτηρ).” He told her to go in peace (ὕπαγε εἰς εἰρήνην). This woman was cured of her affliction or disease (καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου). Faith was a key ingredient in every healing.
Our daily bread
We also have forgiven
Do not bring us
Into the time of trial!
From the evil one!
Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον
καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·
καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
In the second part of the “Lord’s Prayer,” “The Our Father,” Matthew and Luke, chapter 11:3-4, have the 4 human petitions, perhaps indicating a common Q source. We should ask the Father to give us (δὸς ἡμῖν) our daily bread or sustenance to sustain our human life (Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον) today (σήμερον). Every day, even today, we need our daily nutrition to live. The hope is that God the Father will provide for us. We should ask the Father to forgive our debts (καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν). This includes whatever we owe to God, because our sins that have put us in debt with God. If we ask for forgiveness, that assumes that we have forgiven our debtors (ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν). We ask the Father not to lead us into temptation or be tested in a trial (καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν). Finally, we ask the Father to rescue or deliver us from painful evil or the evil one (ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ). A Byzantine manuscript has an addition here that has become popular as the ending of the Lord’s Prayer because it has an “Amen” at the end of it. “For the kingdom (Ὅτι σοῦ ἐστιν ἡ βασιλεία) and the power (καὶ ἡ δύναμις) and the glory (καὶ ἡ δόξα) are yours forever. Amen (εἰς τοὺς αἰῶνας. Ἀμήν).” This would have fit in better after the first 3 petitions about God the Father, since these 4 petitions are about us here on earth.