and he from within will answer and say, ‘Don’t bother me. The door is now shut, and my children are with me in bed. I can’t get up and give it to you’?
Parallel Translations
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and he from within will answer and say, ‘Don’t bother me. The door is now shut, and my children are with me in bed. I can’t get up and give it to you’?
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and he within shuld answere and saye trouble me not the dore is now sheet and my servautes are with me in the chamber I cannot ryse and geve them to the.
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And hee within shoulde answere, and say, Trouble mee not: the doore is nowe shut, and my children are with mee in bed: I can not rise and giue them to thee.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (4)
Passages linked to Luke 11:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 25:10 While they went away to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut.
- Luke 7:6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, “Lord, don’t trouble yourself, for I am not worthy for you to come under my roof.
- Luke 13:25 When once the master of the house has risen up, and has shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, Lord, open to us!’ then he will answer and tell you, ‘I don’t know you or where you come from.’
- Galatians 6:17 From now on, let no one cause me any trouble, for I bear the marks of the Lord Jesus branded on my body.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (7 sources)
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John Trapp 1656 · Public Domain 7 And he from within shall answer and say,…
7 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.
Ver. 7. Trouble me not] The carnally secure, cast into Jezebel’s bed, unworthily answer Christ on this sort, when he stands at the door and knocks by the hammer of his word and the motions of his Spirit, which they slight and withstand.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain I say unto you,.... This is the accommodation of…
I say unto you,.... This is the accommodation of the parable; to these words are premised, in the Vulgate Latin version, the following, "if he continue knocking":
though he will not rise and give him, because he is a friend; though mere friendship will not influence and engage him to rise from his bed, at such an unseasonable time, and fulfil the request of his friend;
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yet because of his importunity, he will rise and give him as many as he needeth: as he asks for, or more, if necessary: the design of this parable, is the same with that of the widow and the unjust judge, in Luk 18:1 which is to show the force of importunity, where friendship, as here, and the fear of God, and regard of men, which were wanting there, have no influence; and so to encourage to constancy and perseverance in prayer, with earnestness; taking no denial at the hand of God, but still continuing to make pressing instances.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 7. My children are with me in bed]…
Verse 7. My children are with me in bed] Or, I and my children are in bed; this is Bishop PEARCE'S translation, and seems to some preferable to the common one. See a like form of speech in 1Co 16:11, and in Eph 3:18. However, we may conceive that he had his little children, ταπαιδια, in bed with him; and this heightened the difficulty of yielding to his neighbour's request.
But if he persevere knocking. (At si ille perseveraverit pulsans.) This sentence is added to the beginning of Lu 11:8, by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and Bede. On these authorities (as I find it in no Greek MS.) I cannot insert it as a part of the original text; but it is necessarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as continuing to solicit his friend, he could not possibly be said to use importunity: once only to ask is not to be importunate.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Trouble me not--the trouble making him insensible both to…
Trouble me not--the trouble making him insensible both to the urgency of the case and the claims of friendship.
I cannot--without exertion which he would not make.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7. He from within—To the soul that has hitherto…
7. He from within—To the soul that has hitherto neglected prayer, God is behind a vail; is shut up; is gone to sleep. But, in that case, woe when he awaketh!
Trouble me not—He is short and sharp. He echoes not the honeyed word friend. Thus, in this parable, as in that of the unjust judge, the little obstinacy of man is made to illustrate the wise severity of God. The finite is the faint emblem of the Infinite; the defective of the perfect.
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See note on Luk_18:2.
Door is now shut—And doubtless bolted with a huge Oriental wooden lock. See on Matthew 16.
My children are with me in bed—Says Dr. Thomson, “the whole family, parents, children, and servants, sleep in the same room, with slight change of garments or none at
all.” I cannot rise and give thee—These are wayward human reasons; yet symbols of the divine sternness. For with the froward God will shew himself froward. Psa_18:26.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. Trouble me not] The answer is rough and…
7. Trouble me not] The answer is rough and discouraging. He does not say ‘friend.’ His phrase implies irritation. The details are of course not to be pressed. The parable is merely an illustration a fortiori.
is now shut] Literally, “has been already shut” with the implication ‘shut for the night, and I do not mean to open it.’
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I cannot] Only a modified form for ‘I will not.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Trouble me not.—As afterwards in the parable of…
(7) Trouble me not.—As afterwards in the parable of the Unjust Judge, so here, the illustrative matter cannot be pressed into an interpretation. It seems, indeed, to have been purposely so stated that it could only suggest an à fortiori argument. Thus man might answer, but so does not God. If prayer prevails over apathy and impatience, how much more will it prevail when we pray to One who knows our necessities before we ask Him? The picture drawn is obviously from a poor man’s house, children and parents sleeping in the same room, the younger children (the Greek word is a diminutive) in the same bed. The word here, however, differs from the other two commonly translated “bed” (e.g., Mat_9:2; Mat_9:6; Mar_2:4; Mar_2:9), and probably means the divan or raised platform, which often filled nearly half a room in a Jewish or Eastern house.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.