KJV: 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?
YLT: And of which of you -- the father -- if the son shall ask a loaf, a stone will he present to him? and if a fish, will he instead of a fish, a serpent present to him?
Darby: But of whom of you that is a father shall a son ask bread, and the father shall give him a stone? or also a fish, and instead of a fish shall give him a serpent?
ASV: And of which of you that is a father shall his son ask a loaf, and he give him a stone? or a fish, and he for a fish give him a serpent?
δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τὸν | who [is] |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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πατέρα | a father |
Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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αἰτήσει | will ask for |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
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υἱὸς | son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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ἰχθύν | a fish |
Parse: Noun, Accusative Masculine Singular Root: ἰχθύς Sense: a fish. |
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ἀντὶ | instead of |
Parse: Preposition Root: ἀντί Sense: over against, opposite to, before. |
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ἰχθύος | a fish |
Parse: Noun, Genitive Masculine Singular Root: ἰχθύς Sense: a fish. |
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ὄφιν | a serpent |
Parse: Noun, Accusative Masculine Singular Root: ὄφις Sense: snake, serpent. |
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αὐτῷ | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐπιδώσει | will he give |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἐπιδίδωμι Sense: to hand, give by hand. |
Greek Commentary for Luke 11:11
There is a decided anacoluthon here. The MSS. differ a great deal. The text of Westcott and Hort makes τον πατερα ton patera (the father) in apposition with τινα tina (of whom) and in the accusative the object of αιτησει aitēsei (shall ask) which has also another accusative (both person and thing) “a loaf.” So far so good. But the rest of the sentence is, will ye give him a stone? Μη Mē shows that the answer No is expected, but the trouble is that the interrogative τινα tina in the first clause is in the accusative the object of αιτησει aitēsei while here the same man (he) is the subject of επιδωσει epidōsei It is a very awkward piece of Greek and yet it is intelligible. Some of the old MSS. do not have the part about “loaf” and “stone,” but only the two remaining parts about “fish” and “serpent,” “egg” and “scorpion.” The same difficult construction is carried over into these questions also. [source]
The A. V. renders as though the pronoun were indefinite; but it is interrogative and commences the sentence. Rev., therefore, rightly, of which of you that is a father, etc. [source]
Reverse Greek Commentary Search for Luke 11:11
Correct text (Aleph B C D L) and not και kai (and) of the Textus Receptus. Explanatory reason for John 1:14. Of his fulness The only instance of πληρωμα plērōma in John‘s writings, though five times of Christ in Paul‘s Epistles (Colossians 1:19; Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13). See Colossians 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians 2:9) and so used here by John of the Incarnate Logos. We all John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. Received Second aorist active indicative of λαμβανω lambanō a wider experience than beholding The point is in αντι anti a preposition disappearing in the Koiné and here only in John. It is in the locative case of αντα anta (end), “at the end,” and was used of exchange in sale. See Luke 11:11, αντι ιχτυος οπιν anti ichthuos ophin “a serpent for a fish,” Hebrews 12:2 where “joy” and “cross” are balanced against each other. Here the picture is “grace” taking the place of “grace” like the manna fresh each morning, new grace for the new day and the new service. [source]
Rhetorical interrogative like Luke 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of James 3:1 about many teachers. Speech and wisdom are both liable to abuse (1 Corinthians 1:5, 1 Corinthians 1:17; 2:1-3:20). [source]