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Comment le consensus pour Luc 11 a été établi

Chaque étape du processus, exactement telle qu’elle s’est déroulée. Rien ici n’est édité manuellement : les traductions proviennent de la base de données de cette application, la lecture de chaque tradition a été générée par des appels isolés qui ne se voient pas entre eux (l’isolation empêche l’ancrage ; elle n’en fait pas des témoins indépendants), et le consensus a été synthétisé uniquement à partir de ces lectures.

Modèle :: gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)
Généré :: Oct 20, 2026, 11:08 PM UTC
Method:: claim-audited, source-language-based, family-weighted

Audit de cohérence inter-étapes : réussi — les faits de traduction, l’arithmétique des niveaux, le vocabulaire du texte et les justifications des choix effectués sont vérifiés les uns par rapport aux autres et par rapport aux textes imprimés.

Étape 1Lire le passage dans chaque traduction du domaine public

7 translations, fed to every step. The AI-generated NCB is never a source.

WEB · World English Bible

¹When he finished praying in a certain place, one of his disciples said to him, “Lord, teach us to pray, just as John also taught his disciples.” ²He said to them, “When you pray, say, ‘Our Father in heaven, may your name be kept holy. May your Kingdom come. May your will be done on earth, as it is in heaven. ³Give us day by day our daily bread. ⁴Forgive us our sins, for we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, but deliver us from the evil one.’” ⁵He said to them, “Which of you, if you go to a friend at midnight and tell him, ‘Friend, lend me three loaves of bread, ⁶for a friend of mine has come to me from a journey, and I have nothing to set before him,’ ⁷and 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’? ⁸I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. ⁹“I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. ¹⁰For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. ¹¹“Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won’t give him a snake instead of a fish, will he? ¹²Or if he asks for an egg, he won’t give him a scorpion, will he? ¹³If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?” ¹⁴He was casting out a demon, and it was mute. When the demon had gone out, the mute man spoke; and the multitudes marveled. ¹⁵But some of them said, “He casts out demons by Beelzebul, the prince of the demons.” ¹⁶Others, testing him, sought from him a sign from heaven. ¹⁷But he, knowing their thoughts, said to them, “Every kingdom divided against itself is brought to desolation. A house divided against itself falls. ¹⁸If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. ¹⁹But if I cast out demons by Beelzebul, by whom do your children cast them out? Therefore they will be your judges. ²⁰But if I by God’s finger cast out demons, then God’s Kingdom has come to you. ²¹“When the strong man, fully armed, guards his own dwelling, his goods are safe. ²²But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his plunder. ²³“He who is not with me is against me. He who doesn’t gather with me scatters. ²⁴The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest; and finding none, he says, ‘I will turn back to my house from which I came out.’ ²⁵When he returns, he finds it swept and put in order. ²⁶Then he goes and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first.” ²⁷It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice and said to him, “Blessed is the womb that bore you, and the breasts which nursed you!” ²⁸But he said, “On the contrary, blessed are those who hear the word of God, and keep it.” ²⁹When the multitudes were gathering together to him, he began to say, “This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah the prophet. ³⁰For even as Jonah became a sign to the Ninevites, so the Son of Man will also be to this generation. ³¹The Queen of the South will rise up in the judgment with the men of this generation and will condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. ³²The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, one greater than Jonah is here. ³³“No one, when he has lit a lamp, puts it in a cellar or under a basket, but on a stand, that those who come in may see the light. ³⁴The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness. ³⁵Therefore see whether the light that is in you isn’t darkness. ³⁶If therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light.” ³⁷Now as he spoke, a certain Pharisee asked him to dine with him. He went in and sat at the table. ³⁸When the Pharisee saw it, he marveled that he had not first washed himself before dinner. ³⁹The Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. ⁴⁰You foolish ones, didn’t he who made the outside make the inside also? ⁴¹But give for gifts to the needy those things which are within, and behold, all things will be clean to you. ⁴²But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and God’s love. You ought to have done these, and not to have left the other undone. ⁴³Woe to you Pharisees! For you love the best seats in the synagogues and the greetings in the marketplaces. ⁴⁴Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don’t know it.” ⁴⁵One of the lawyers answered him, “Teacher, in saying this you insult us also.” ⁴⁶He said, “Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won’t even lift one finger to help carry those burdens. ⁴⁷Woe to you! For you build the tombs of the prophets, and your fathers killed them. ⁴⁸So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. ⁴⁹Therefore also the wisdom of God said, ‘I will send to them prophets and apostles; and some of them they will kill and persecute, ⁵⁰that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation, ⁵¹from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.’ Yes, I tell you, it will be required of this generation. ⁵²Woe to you lawyers! For you took away the key of knowledge. You didn’t enter in yourselves, and those who were entering in, you hindered.” ⁵³As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him, ⁵⁴lying in wait for him, and seeking to catch him in something he might say, that they might accuse him.

KJV · King James Version

¹And 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. ²And 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. ³Give us day by day our daily bread. ⁴And 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. ⁵And 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; ⁶For a friend of mine in his journey is come to me, and I have nothing to set before him? ⁷And 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. ⁸I 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. ⁹And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. ¹⁰For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. ¹¹If 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? ¹²Or if he shall ask an egg, will he offer him a scorpion? ¹³If 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? ¹⁴And 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. ¹⁵But some of them said, He casteth out devils through Beelzebub the chief of the devils. ¹⁶And others, tempting him, sought of him a sign from heaven. ¹⁷But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. ¹⁸If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. ¹⁹And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. ²⁰But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. ²¹When a strong man armed keepeth his palace, his goods are in peace: ²²But 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. ²³He that is not with me is against me: and he that gathereth not with me scattereth. ²⁴When 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. ²⁵And when he cometh, he findeth it swept and garnished. ²⁶Then 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. ²⁷And 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. ²⁸But he said, Yea rather, blessed are they that hear the word of God, and keep it. ²⁹And 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. ³⁰For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. ³¹The 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. ³²The 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. ³³No 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. ³⁴The 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. ³⁵Take heed therefore that the light which is in thee be not darkness. ³⁶If 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. ³⁷And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. ³⁸And when the Pharisee saw it, he marvelled that he had not first washed before dinner. ³⁹And 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. ⁴⁰Ye fools, did not he that made that which is without make that which is within also? ⁴¹But rather give alms of such things as ye have; and, behold, all things are clean unto you. ⁴²But 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. ⁴³Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. ⁴⁴Woe 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. ⁴⁵Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. ⁴⁶And 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. ⁴⁷Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. ⁴⁸Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. ⁴⁹Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: ⁵⁰That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; ⁵¹From 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. ⁵²Woe 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. ⁵³And 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: ⁵⁴Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

ASV · American Standard Version

¹And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. ²And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come. ³Give us day by day our daily bread. ⁴And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation. ⁵And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say to him, Friend, lend me three loaves; ⁶for a friend of mine is come to me from a journey, and I have nothing to set before him; ⁷and 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? ⁸I say unto you, Though he will not rise and give him because he is his friend, yet because of his importunity he will arise and give him as many as he needeth. ⁹And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. ¹⁰For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. ¹¹And 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? ¹²Or if he shall ask an egg, will he give him a scorpion? ¹³If 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? ¹⁴And he was casting out a demon that was dumb. And it came to pass, when the demon was gone out, the dumb man spake; and the multitudes marvelled. ¹⁵But some of them said, By Beelzebub the prince of the demons casteth he out demons. ¹⁶And others, trying him, sought of him a sign from heaven. ¹⁷But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. ¹⁸And if Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out demons by Beelzebub. ¹⁹And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. ²⁰But if I by the finger of God cast out demons, then is the kingdom of God come upon you. ²¹When the strong man fully armed guardeth his own court, his goods are in peace: ²²but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divideth his spoils. ²³He that is not with me is against me; and he that gathereth not with me scattereth. ²⁴The unclean spirit when he is gone out of the man, passeth through waterless places, seeking rest, and finding none, he saith, I will turn back unto my house whence I came out. ²⁵And when he is come, he findeth it swept and garnished. ²⁶Then goeth he, and taketh to him seven other spirits more evil than himself; and they enter in and dwell there: and the last state of that man becometh worse than the first. ²⁷And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck. ²⁸But he said, Yea rather, blessed are they that hear the word of God, and keep it. ²⁹And when the multitudes were gathering together unto him, he began to say, This generation is an evil generation: it seeketh after a sign; and there shall no sign be given to it but the sign of Jonah. ³⁰For even as Jonah became a sign unto the Ninevites, so shall also the Son of man be to this generation. ³¹The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here. ³²The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. ³³No man, when he hath lighted a lamp, putteth it in a cellar, neither under the bushel, but on the stand, that they which enter in may see the light. ³⁴The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness. ³⁵Look therefore whether the light that is in thee be not darkness. ³⁶If therefore thy whole body be full of light, having no part dark, it shall be wholly full of light, as when the lamp with its bright shining doth give thee light. ³⁷Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. ³⁸And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. ³⁹And the Lord said unto him, Now ye the Pharisees cleanse the outside of the cup and of the platter; but your inward part is full of extortion and wickedness. ⁴⁰Ye foolish ones, did not he that made the outside make the inside also? ⁴¹But give for alms those things which are within; and behold, all things are clean unto you. ⁴²But woe unto you Pharisees! for ye tithe mint and rue and every herb, and pass over justice and the love of God: but these ought ye to have done, and not to leave the other undone. ⁴³Woe unto you Pharisees! for ye love the chief seats in the synagogues, and the salutations in the marketplaces. ⁴⁴Woe unto you! for ye are as the tombs which appear not, and the men that walk over them know it not. ⁴⁵And one of the lawyers answering saith unto him, Teacher, in saying this thou reproachest us also. ⁴⁶And he said, Woe unto you lawyers also! for ye load men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. ⁴⁷Woe unto you! for ye build the tombs of the prophets, and your fathers killed them. ⁴⁸So ye are witnesses and consent unto the works of your fathers: for they killed them, and ye build their tombs. ⁴⁹Therefore also said the wisdom of God, I will send unto them prophets and apostles; and some of them they shall kill and persecute; ⁵⁰that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; ⁵¹from the blood of Abel unto the blood of Zachariah, who perished between the altar and the sanctuary: yea, I say unto you, it shall be required of this generation. ⁵²Woe unto you lawyers! for ye took away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. ⁵³And when he was come out from thence, the scribes and the Pharisees began to press upon him vehemently, and to provoke him to speak of many things; ⁵⁴laying wait for him, to catch something out of his mouth.

YLT · Young's Literal Translation

¹And it came to pass, in his being in a certain place praying, as he ceased, a certain one of his disciples said unto him, `Sir, teach us to pray, as also John taught his disciples.' ²And he said to them, `When ye may pray, say ye: Our Father who art in the heavens; hallowed be Thy name: Thy reign come; Thy will come to pass, as in heaven also on earth; ³our appointed bread be giving us daily; ⁴and forgive us our sins, for also we ourselves forgive every one indebted to us; and mayest Thou not bring us into temptation; but do Thou deliver us from the evil.' ⁵And he said unto them, `Who of you shall have a friend, and shall go on unto him at midnight, and may say to him, Friend, lend me three loaves, ⁶seeing a friend of mine came out of the way unto me, and I have not what I shall set before him, ⁷and he from within answering may say, Do not give me trouble, already the door hath been shut, and my children with me are in the bed, I am not able, having risen, to give to thee. ⁸`I say to you, even if he will not give to him, having risen, because of his being his friend, yet because of his importunity, having risen, he will give him as many as he doth need; ⁹and I say to you, Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you; ¹⁰for every one who is asking doth receive; and he who is seeking doth find; and to him who is knocking it shall be opened. ¹¹`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? ¹²and if he may ask an egg, will he present to him a scorpion? ¹³If, then, ye, being evil, have known good gifts to be giving to your children, how much more shall the Father who is from heaven give the Holy Spirit to those asking Him!' ¹⁴And he was casting forth a demon, and it was dumb, and it came to pass, the demon having gone forth, the dumb man spake, and the multitudes wondered, ¹⁵and certain of them said, `By Beelzeboul, ruler of the demons, he doth cast forth the demons;' ¹⁶and others, tempting, a sign out of heaven from him were asking. ¹⁷And he, knowing their thoughts, said to them, `Every kingdom having been divided against itself is desolated; and house against house doth fall; ¹⁸and if also the Adversary against himself was divided, how shall his kingdom be made to stand? for ye say, by Beelzeboul is my casting forth the demons. ¹⁹`But if I by Beelzeboul cast forth the demons--your sons, by whom do they cast forth? because of this your judges they shall be; ²⁰but if by the finger of God I cast forth the demons, then come unawares upon you did the reign of God. ²¹`When the strong man armed may keep his hall, in peace are his goods; ²²but when the stronger than he, having come upon <FI>him<Fi> , may overcome him, his whole-armour he doth take away in which he had trusted, and his spoils he distributeth; ²³he who is not with me is against me, and he who is not gathering with me doth scatter. ²⁴`When the unclean spirit may go forth from the man it walketh through waterless places seeking rest, and not finding, it saith, I will turn back to my house whence I came forth; ²⁵and having come, it findeth <FI>it<Fi> swept and adorned; ²⁶then doth it go, and take to it seven other spirits more evil than itself, and having entered, they dwell there, and the last of that man becometh worst than the first.' ²⁷And it came to pass, in his saying these things, a certain woman having lifted up the voice out of the multitude, said to him, `Happy the womb that carried thee, and the paps that thou didst suck!' ²⁸And he said, `Yea, rather, happy those hearing the word of God, and keeping <FI>it<Fi> !' ²⁹And the multitudes crowding together upon him, he began to say, `This generation is evil, a sign it doth seek after, and a sign shall not be given to it, except the sign of Jonah the prophet, ³⁰for as Jonah became a sign to the Ninevites, so also shall the Son of Man be to this generation. ³¹`A queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them, because she came from the ends of the earth to hear the wisdom of Solomon; and lo, greater than Solomon here! ³²`Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, because they reformed at the proclamation of Jonah; and lo, greater than Jonah here! ³³`And no one having lighted a lamp, doth put <FI>it<Fi> in a secret place, nor under the measure, but on the lamp-stand, that those coming in may behold the light. ³⁴`The lamp of the body is the eye, when then thine eye may be simple, thy whole body also is lightened; and when it may be evil, thy body also is darkened; ³⁵take heed, then, lest the light that <FI>is<Fi> in thee be darkness; ³⁶if then thy whole body is lightened, not having any part darkened, the whole shall be lightened, as when the lamp by the brightness may give thee light.' ³⁷And in <FI>his<Fi> speaking, a certain Pharisee was asking him that he might dine with him, and having gone in, he reclined (at meat), ³⁸and the Pharisee having seen, did wonder that he did not first baptize himself before the dinner. ³⁹And the Lord said unto him, `Now do ye, the Pharisees, the outside of the cup and of the plate make clean, but your inward part is full of rapine and wickedness; ⁴⁰unthinking! did not He who made the outside also the inside make? ⁴¹But what ye have give ye <FI>as<Fi> alms, and, lo, all things are clean to you. ⁴²`But woe to you, the Pharisees, because ye tithe the mint, and the rue, and every herb, and ye pass by the judgment, and the love of God; these things it behoveth to do, and those not to be neglecting. ⁴³`Woe to you, the Pharisees, because ye love the first seats in the synagogues, and the salutations in the market-places. ⁴⁴`Woe to you, scribes and Pharisees, hypocrites, because ye are as the unseen tombs, and the men walking above have not known.' ⁴⁵And one of the lawyers answering, saith to him, `Teacher, these things saying, us also thou dost insult;' ⁴⁶and he said, `And to you, the lawyers, woe! because ye burden men with burdens grievous to be borne, and ye yourselves with one of your fingers do not touch the burdens. ⁴⁷`Woe to you, because ye build the tombs of the prophets, and your fathers killed them. ⁴⁸Then do ye testify, and are well pleased with the works of your fathers, because they indeed killed them, and ye do build their tombs; ⁴⁹because of this also the wisdom of God said: I will send to them prophets, and apostles, and some of them they shall kill and persecute, ⁵⁰that the blood of all the prophets, that is being poured forth from the foundation of the world, may be required from this generation; ⁵¹from the blood of Abel unto the blood of Zacharias, who perished between the altar and the house; yes, I say to you, It shall be required from this generation. ⁵²`Woe to you, the lawyers, because ye took away the key of the knowledge; yourselves ye did not enter; and those coming in, ye did hinder.' ⁵³And in his speaking these things unto them, the scribes and the Pharisees began fearfully to urge and to press him to speak about many things, ⁵⁴laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

Darby · Darby Translation

¹And it came to pass as he was in a certain place praying, when he ceased, one of his disciples said to him, Lord, teach us to pray, even as John also taught his disciples. ²And he said to them, When ye pray, say, Father, thy name be hallowed; thy kingdom come; ³give us our needed bread for each day; ⁴and remit us our sins, for we also remit to every one indebted to us; and lead us not into temptation. ⁵And he said to them, Who among you shall have a friend, and shall go to him at midnight and say to him, Friend, let me have three loaves, ⁶since a friend of mine on a journey is come to me, and I have nothing to set before him; ⁷and he within answering should say, Do not disturb me; the door is already shut, and my children are with me in bed; I cannot rise up to give [it] thee? ⁸— I say to you, Although he will not get up and give [them] to him because he is his friend, because of his shamelessness, at any rate, he will rise and give him as many as he wants. ⁹And I say to you, Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you. ¹⁰For every one that asks receives; and he that seeks finds; and to him that knocks it will be opened. ¹¹But 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? ¹²or if also he shall ask an egg, shall give him a scorpion? ¹³If therefore ye, being evil, know how to give good gifts to your children, how much rather shall the Father who is of heaven give [the] Holy Spirit to them that ask him? ¹⁴And he was casting out a demon, and it was dumb; and it came to pass, the demon being gone out, the dumb [man] spoke. And the crowds wondered. ¹⁵But some from among them said, By Beelzebub the prince of the demons casts he out demons. ¹⁶And others tempting [him] sought from him a sign out of heaven. ¹⁷But he, knowing their thoughts, said to them, Every kingdom divided against itself is brought to desolation: and a house set against a house falls; ¹⁸and if also Satan is divided against himself, how shall his kingdom subsist? because ye say that I cast out demons by Beelzebub. ¹⁹But if I by Beelzebub cast out demons, your sons — by whom do they cast [them] out? For this reason they shall be your judges. ²⁰But if by the finger of God I cast out demons, then the kingdom of God is come upon you. ²¹When the strong [man] armed keeps his own house, his goods are in peace; ²²but when the stronger than he coming upon [him] overcomes him, he takes away his panoply in which he trusted, and he will divide the spoil [he has taken] from him. ²³He that is not with me is against me, and he that gathers not with me scatters. ²⁴When the unclean spirit has gone out of the man, he goes through dry places seeking rest; and not finding [any] he says, I will return to my house whence I came out. ²⁵And having come, he finds it swept and adorned. ²⁶Then he goes and takes seven other spirits worse than himself, and entering in, they dwell there; and the last condition of that man becomes worse than the first. ²⁷And it came to pass as he spake these things, a certain woman, lifting up her voice out of the crowd, said to him, Blessed is the womb that has borne thee, and the paps which thou hast sucked. ²⁸But he said, Yea rather, blessed are they who hear the word of God and keep [it]. ²⁹But as the crowds thronged together, he began to say, This generation is a wicked generation: it seeks a sign, and a sign shall not be given to it but the sign of Jonas. ³⁰For as Jonas was a sign to the Ninevites, thus shall also the Son of man be to this generation. ³¹A queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, more than Solomon is here. ³²Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and behold, more than Jonas is here. ³³But no one having lit a lamp sets it in secret, nor under the corn-measure, but on the lamp-stand, that they who enter in may see the light. ³⁴The lamp of the body is thine eye: when thine eye is simple, thy whole body also is light; but when it is wicked, thy body also is dark. ³⁵See therefore that the light which is in thee be not darkness. ³⁶If therefore thy whole body [is] light, not having any part dark, it shall be all light as when the lamp lights thee with its brightness. ³⁷But as he spoke, a certain Pharisee asked him that he would dine with him; and entering in he placed himself at table. ³⁸But the Pharisee seeing [it] wondered that he had not first washed before dinner. ³⁹But the Lord said to him, Now do ye Pharisees cleanse the outside of the cup and of the dish, but your inward [parts] are full of plunder and wickedness. ⁴⁰Fools, has not he who has made the outside made the inside also? ⁴¹But rather give alms of what ye have, and behold, all things are clean to you. ⁴²But woe unto you, Pharisees, for ye pay tithes of mint and rue and every herb, and pass by the judgment and the love of God: these ye ought to have done, and not have left those aside. ⁴³Woe unto you, Pharisees, for ye love the first seat in the synagogues and salutations in the market-places. ⁴⁴Woe unto you, for ye are as the sepulchres which appear not, and the men walking over them do not know [it]. ⁴⁵And one of the doctors of the law answering says to him, Teacher, in saying these things thou insultest us also. ⁴⁶And he said, To you also woe, doctors of the law, for ye lay upon men burdens heavy to bear, and yourselves do not touch the burdens with one of your fingers. ⁴⁷Woe unto you, for ye build the sepulchres of the prophets, but your fathers killed them. ⁴⁸Ye bear witness then, and consent to the works of your fathers; for they killed them, and ye build [their sepulchres]. ⁴⁹For this reason also the wisdom of God has said, I will send to them prophets and apostles, and of these shall they kill and drive out by persecution, ⁵⁰that the blood of all the prophets which has been poured out from the foundation of the world may be required of this generation, ⁵¹from the blood of Abel to the blood of Zacharias, who perished between the altar and the house; yea, I say to you, it shall be required of this generation. ⁵²Woe unto you, the doctors of the law, for ye have taken away the key of knowledge; yourselves have not entered in, and those who were entering in ye have hindered. ⁵³And as he said these things to them, the scribes and the Pharisees began to press him urgently, and to make him speak of many things; ⁵⁴watching him, [and seeking] to catch something out of his mouth, [that they might accuse him].

Webster · Webster Bible

¹And it came to pass, that as he was praying in a certain place, when he ceased, one of his disciples said to him, Lord, teach us to pray, as John also taught his disciples. ²And he said to them, When ye pray, say, Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. ³Give us day by day our daily bread. ⁴And 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. ⁵And he said to them, Which of you shall have a friend, and shall go to him at midnight, and say to him, Friend, lend me three loaves: ⁶For a friend of mine in his journey is come to me, and I have nothing to set before him? ⁷And 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. ⁸I say to 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. ⁹And I say to you, Ask, and it shall be given you; seek, and ye shall find; knock, and the door shall be opened to you. ¹⁰For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, the door shall be opened. ¹¹If a son shall ask bread of any of you that is a father, will he give him a stone? or if [he shall ask] a fish, will he for a fish give him a serpent? ¹²Or if he shall ask an egg, will he offer him a scorpion? ¹³If ye then, being evil, know how to give good gifts to your children: how much more will [your] heavenly Father give the Holy Spirit to them that ask him? ¹⁴And he was casting out a demon, and it was dumb. And it came to pass when the demon was gone out, the dumb spoke; and the people wondered. ¹⁵But some of them said, He casteth out demons through Beelzebub, the chief of the demons. ¹⁶And others tempting [him], sought from him a sign from heaven. ¹⁷But he, knowing their thoughts, said to them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth. ¹⁸If Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out demons through Beelzebub. ¹⁹And if I by Beelzebub cast out demons, by whom do your sons cast [them] out? therefore shall they be your judges. ²⁰But if I with the finger of God cast out demons, no doubt the kingdom of God is come upon you. ²¹When a strong man armed keepeth his palace, his goods are in peace: ²²But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor in which he trusted, and divideth his spoils. ²³He that is not with me is against me: and he that gathereth not with me scattereth. ²⁴When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest: and finding none, he saith, I will return to my house whence I came out. ²⁵And when he cometh, he findeth [it] swept and garnished. ²⁶Then he goeth 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. ²⁷And it came to pass, as he was speaking these things, a certain woman of the company lifted up her voice, and said to him, Blessed [is] the womb that bore thee, and the paps which nourished thee. ²⁸But he said, Yes, rather blessed [are] they that hear the word of God, and keep it. ²⁹And when the people were assembled in crowds, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given to it, but the sign of Jonah the prophet. ³⁰For as Jonah was a sign to the Ninevites, so also shall the Son of man be to this generation. ³¹The 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. ³²The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah [is] here. ³³No man when he hath lighted a candle, putteth [it] in a secret place, neither under a close vessel, but on a candlestick, that they who come in may see the light. ³⁴The light of the body is the eye: therefore when thy eye is single, thy whole body also is full of light; but when [thy eye] is evil, thy body also [is] full of darkness. ³⁵Take heed therefore, that the light which is in thee be not darkness. ³⁶If 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. ³⁷And as he was speaking, a certain Pharisee besought him to dine with him: and he went in, and sat down to eat. ³⁸And when the Pharisee saw [it], he marveled that he had not first washed before dinner. ³⁹And the Lord said to 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. ⁴⁰[Ye] fools, did not he that made that which is without, make that which is within also? ⁴¹But rather give alms of such things as ye have; and behold, all things are clean to you. ⁴²But woe to 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 others undone. ⁴³Woe to you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. ⁴⁴Woe to 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]. ⁴⁵Then answered one of the lawyers, and said to him, Master, thus saying, thou reproachest us also. ⁴⁶And he said, Woe to you also, [ye] lawyers, for ye load men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. ⁴⁷Woe to you! for ye build the sepulchers of the prophets, and your fathers killed them. ⁴⁸Truly ye bear testimony, that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchers. ⁴⁹Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they will slay and persecute: ⁵⁰That the blood of all the prophets, which hath been shed from the foundation of the world, may be required of this generation; ⁵¹From the blood of Abel to the blood of Zacharias, who perished between the altar and the temple: verily I say to you, It shall be required of this generation. ⁵²Woe to you, lawyers! for ye have taken away the key of knowledge: ye have not entered in yourselves, and them that were entering in ye hindered. ⁵³And as he said these things to them, the scribes and the Pharisees began to urge [him] vehemently, and to solicit him to speak of many things; ⁵⁴Laying wait for him, and seeking to catch something from his mouth, that they might accuse him.

DRC · Douay-Rheims (Challoner)

¹And it came to pass, that as he was in a certain place praying, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples. ²And he said to them: When you pray, say: Father, hallowed be thy name. Thy kingdom come. ³Give us this day our daily bread. ⁴And forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation. ⁵And he said to them: Which of you shall have a friend, and shall go to him at midnight, and shall say to him: Friend, lend me three loaves, ⁶Because a friend of mine is come off his journey to me, and I have not what to set before him. ⁷And he from within should 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. ⁸Yet if he shall continue knocking, I say to you, although 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. ⁹And I say to you, Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you. ¹⁰For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. ¹¹And which of you, if he ask his father bread, will he give him a stone? or a fish, will he for a fish give him a serpent? ¹²Or if he shall ask an egg, will he reach him a scorpion? ¹³If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask him? ¹⁴And he was casting out a devil, and the same was dumb: and when he had cast out the devil, the dumb spoke: and the multitudes were in admiration at it: ¹⁵But some of them said: He casteth out devils by Beelzebub, the prince of devils. ¹⁶And others tempting, asked of him a sign from heaven. ¹⁷But he seeing their thoughts, said to them: Every kingdom divided against itself, shall be brought to desolation, and house upon house shall fall. ¹⁸And if Satan also be divided against himself, how shall his kingdom stand? because you say, that through Beelzebub I cast out devils. ¹⁹Now if I cast out devils by Beelzebub; by whom do your children cast them out? Therefore they shall be your judges. ²⁰But if I by the finger of God cast out devils; doubtless the kingdom of God is come upon you. ²¹When a strong man armed keepeth his court, those things are in peace which he possesseth. ²²But if a stronger than he come upon him, and overcome him; he will take away all his armour wherein he trusted, and will distribute his spoils. ²³He that is not with me, is against me; and he that gathereth not with me, scattereth. ²⁴When the unclean spirit is gone out of a man, he walketh through places without water, seeking rest; and not finding, he saith: I will return into my house whence I came out. ²⁵And when he is come, he findeth it swept and garnished. ²⁶Then he goeth and taketh with him seven other spirits more wicked than himself, and entering in they dwell there. And the last state of that man becomes worse than the first. ²⁷And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck. ²⁸But he said: Yea rather, blessed are they who hear the word of God, and keep it. ²⁹And the multitudes running together, he began to say: This generation is a wicked generation: it asketh a sign, and a sign shall not be given it, but the sign of Jonas the prophet. ³⁰For as Jonas was a sign to the Ninivites; so shall the Son of man also be to this generation. ³¹The queen of the south shall rise in the judgment with the men of this generation, and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon; and behold more than Solomon here. ³²The men of Ninive shall rise in the judgment with this generation, and shall condemn it; because they did penance at the preaching of Jonas; and behold more than Jonas here. ³³No man lighteth a candle, and putteth it in a hidden place, nor under a bushel; but upon a candlestick, that they that come in, may see the light. ³⁴The light of thy body is thy eye. If thy eye be single, thy whole body will be lightsome: but if it be evil, thy body also will be darksome. ³⁵Take heed therefore, that the light which is in thee, be not darkness. ³⁶If then thy whole body be lightsome, having no part of darkness; the whole shall be lightsome; and as a bright lamp, shall enlighten thee. ³⁷And as he was speaking, a certain Pharisee prayed him, that he would dine with him. And he going in, sat down to eat. ³⁸And the Pharisee began to say, thinking within himself, why he was not washed before dinner. ³⁹And the Lord said to him: Now you Pharisees make clean the outside of the cup and of the platter; but your inside is full of rapine and iniquity. ⁴⁰Ye fools, did not he that made that which is without, make also that which is within? ⁴¹But yet that which remaineth, give alms; and behold, all things are clean unto you. ⁴²But woe to you, Pharisees, because you tithe mint and rue and every herb; and pass over judgment, and the charity of God. Now these things you ought to have done, and not to leave the other undone. ⁴³Woe to you, Pharisees, because you love the uppermost seats in the synagogues, and salutations in the marketplace. ⁴⁴Woe to you, because you are as sepulchres that appear not, and men that walk over are not aware. ⁴⁵And one of the lawyers answering, saith to him: Master, in saying these things, thou reproachest us also. ⁴⁶But he said: Woe to you lawyers also, because you load men with burdens which they cannot bear, and you yourselves touch not the packs with one of your fingers. ⁴⁷Woe to you who build the monuments of the prophets: and your fathers killed them. ⁴⁸Truly you bear witness that you consent to the doings of your fathers: for they indeed killed them, and you build their sepulchres. ⁴⁹For this cause also the wisdom of God said: I will send to them prophets and apostles; and some of them they will kill and persecute. ⁵⁰That the blood of all the prophets which was shed from the foundation of the world, may be required of this generation, ⁵¹From the blood of Abel unto the blood of Zacharias, who was slain between the alter and the temple: Yea I say to you, It shall be required of this generation. ⁵²Woe to you lawyers, for you have taken away the key of knowledge: you yourselves have not entered in, and those that were entering in, you have hindered. ⁵³And as he was saying these things to them, the Pharisees and the lawyers began violently to urge him, and to oppress his mouth about many things, ⁵⁴Lying in wait for him, and seeking to catch something from his mouth, that they might accuse him.

Étape 2Each eligible tradition reads the chapter — 12 voting profiles across 3 families

Profils isolés générés par l’IA qui ne se voient pas les uns les autres. Sensibles aux genres littéraires, et honnêtes concernant le matériel limité.

Ancient Communions · The undivided-church and pre-Reformation episcopal traditions.

Catholicaudit ✓

Prisme donné au modèle :Roman Catholic tradition drawing on both Latin AND Eastern Catholic sources — and actually showing the Eastern dimension, not merely promising it: Scripture within Sacred Tradition and the Magisterium (the Catechism, the Latin Fathers, Augustine, Aquinas and the scholastics, the councils) together with the Eastern Catholic churches in communion with Rome and the Greek and Syriac Fathers they share. Sacramental and typological reading. Distinguish teaching shared across the whole Catholic communion from emphases specific to the Latin or to the Eastern Catholic churches.

Sens immédiat — In Luke 11, Jesus instructs his disciples in prayer, providing a shorter Lucan form of the 'Our Father' and emphasizing persistent, bold petition through the parable of the friend at midnight. Following a miraculous healing, he defends his exorcisms against accusations of demonic collusion, declaring that the 'finger of God' signifies the definitive arrival of the Kingdom. When a woman in the crowd praises his mother's physical womb and breasts, Jesus redirects the blessing to those who hear and keep God's word. He then condemns his generation's demand for spectacular signs, offering only the sign of Jonah, teaches on the interior light of the body, and pronounces a series of severe woes against the Pharisees and lawyers for prioritizing external purity and legalism over internal justice and the love of God.

Reception — Catholic reception of this chapter weaves together sacramental theology, pneumatology, and Mariology, drawing upon both Latin and Eastern Fathers. The request for 'daily bread' (v. 3) is understood to carry a dual meaning; the Catechism of the Catholic Church affirms that it denotes both necessary physical nourishment and the 'supersubstantial' Eucharistic Bread of Life. Ambrose, reflecting on the 'finger of God' (v. 20), identifies this explicitly as the Holy Spirit, drawing a typological link to the finger of God that inscribed the Law on stone, now establishing the New Law by casting out the kingdom of darkness. Verses 27-28 form a crucial locus for Catholic Mariology. Where some traditions read Jesus' response as a rebuke of his mother, the Catholic communion reads it as her highest praise. Augustine famously articulates in 'De sancta virginitate' that Mary is more blessed for having conceived Christ by faith in her heart than by flesh in her womb; she is the supreme archetype of the one who 'hears the word of God, and keeps it.' Regarding the moral instruction to the Pharisees, Thomas Aquinas draws on verse 41 in the 'Summa Theologica' to demonstrate that external almsgiving holds purifying power only when it flows from the inward cleansing of charity.

Application — This chapter profoundly shapes the daily prayer, liturgy, and moral life of the Catholic communion. The instruction on persistent prayer and the 'Our Father' anchors the Liturgy of the Hours and the Rosary. The Mariological interpretation of verses 27-28 is vividly expressed in the Eastern Catholic churches; the Byzantine Lectionary prescribes this specific pericope as the standard Gospel reading for major feasts of the Theotokos (such as the Dormition and her Nativity), ritually honoring Mary as the first and greatest disciple of the Word. Furthermore, the stark warnings to the Pharisees and lawyers regarding hidden graves and unwashed 'inward parts' serve as a perennial guide for the Catholic examination of conscience, warning the faithful against the hypocrisy of outward piety that lacks authentic charity.

Autorités citées :Catechism of the Catholic Church — Catechism of the Catholic Church · Ambrose of Milan — Exposition of the Holy Gospel according to Saint Luke · Augustine of Hippo — De sancta virginitate · Thomas Aquinas — Summa Theologica · Byzantine Lectionary — Evangelion

audit au niveau des affirmations (9 vérifications)

✓ Jesus teaches the disciples a model of prayer and emphasizes persistent asking.
✓ Jesus frames his exorcisms by the 'finger of God' as the arrival of God's Kingdo
✓ Jesus redirects a beatitude about biological motherhood to emphasize covenantal
✓ The 'daily bread' petition is interpreted sacramentally as the Eucharistic Bread
✓ The 'finger of God' is understood typologically and pneumatologically as the Hol
✓ Christ's response to the woman in the crowd does not diminish Mary, but exalts h
✓ Almsgiving must be animated by interior charity to truly render a person clean.
✓ Eastern Catholic liturgy utilizes the passage on the blessed womb as the princip
✓ The woes against the Pharisees guide the faithful in examining their conscience

Eastern Orthodoxaudit ✓

Prisme donné au modèle :Eastern Orthodox tradition: Scripture within Holy Tradition and the consensus of the Fathers (patristic consensus). Emphases on theosis, the liturgy, the Septuagint text, apophatic mystery over precise definition, and the seven Ecumenical Councils.

Sens immédiat — In this chapter, Jesus instructs his disciples in prayer, offering a model of addressing God as Father and petitioning for daily provision, forgiveness, and deliverance (vv. 1-4). He emphasizes persistence in prayer, assuring that the Father will give the Holy Spirit to those who ask (vv. 5-13). Following an exorcism, Jesus defends his authority against accusations of demonic collusion, declaring that he acts by the 'finger of God,' signifying the arrival of the Kingdom, and warns of the danger of an empty, unprotected spiritual house (vv. 14-26). When a woman praises his mother's physical womb, Jesus redirects the blessing to obedience to God's word (vv. 27-28). He then condemns the generation for seeking signs, offering only the sign of Jonah (vv. 29-32), teaches about the 'eye' as the lamp of the body (vv. 33-36), and delivers a series of harsh woes against the Pharisees and lawyers for prioritizing outward purity and legalistic burdens over inward justice and the love of God (vv. 37-54).

Reception — The Eastern Orthodox tradition receives this chapter as a profound treasury of ascetic, dogmatic, and Mariological teaching. The Lord's Prayer (vv. 2-4) is central to the patristic understanding of theosis and communion; Maximus the Confessor reads 'daily bread' (epiousios) not merely as physical sustenance but as the 'super-essential' bread of the Eucharist and the incarnate Word. Basil the Great points to Christ casting out demons by the 'finger of God' (v. 20) as proof of the Spirit's consubstantiality and synergistic operation with the Son. The hesychast tradition pays special attention to the 'eye' as the lamp of the body (v. 34), identifying this eye as the 'nous' (the spiritual intellect). Ascetic writers emphasize that if the nous is purified and 'single,' the whole soul is illumined by uncreated light, but if darkened by passions, spiritual blindness follows. Christ's response to the woman in the crowd (vv. 27-28) is read not as a diminishment of the Theotokos, but as the supreme dogmatic basis for her veneration: Mary is blessed not merely for her biological maternity, but because she is the first and greatest of those who 'hear the word of God, and keep it,' perfectly modeling human synergy with the divine will.

Application — In Orthodox application, this chapter permeates both liturgy and private ascetic discipline. Verses 27-28 are universally known to the faithful because they are appended to the story of Mary and Martha to form the standard Gospel pericope read at the Divine Liturgy for almost all major feasts of the Theotokos (such as the Dormition and the Nativity of the Virgin). The Lord's Prayer (vv. 2-4) is the anchor of the daily Trisagion prayers, prayed by the faithful morning, evening, and at the start of all divine services. The warning about the return of the unclean spirit (vv. 24-26) and the teaching on the 'single eye' (vv. 34-36) are applied as urgent calls to 'nepsis' (spiritual watchfulness); monastics and laypeople alike are taught that cleansing the heart of vice is insufficient unless it is actively occupied by the continuous presence of the Holy Spirit (v. 13), often sought through the unceasing invocation of the Jesus Prayer.

Autorités citées :Maximus the Confessor — Commentary on the Lord's Prayer · Basil the Great — On the Holy Spirit · Gregory Palamas — Homilies · Hesychius of Sinai — On Watchfulness and Holiness

audit au niveau des affirmations (8 vérifications)

✓ Jesus teaches a model prayer emphasizing God's hallowed name, daily bread, mutua
✓ Jesus promises that the heavenly Father will give the Holy Spirit to those who p
✓ The 'daily bread' is interpreted spiritually and sacramentally as the 'super-ess
✓ The 'finger of God' is understood as the Holy Spirit, showing the Trinitarian na
✓ The statement 'blessed are they that hear the word of God, and keep it' is under
✓ The 'eye' of the body is identified with the 'nous' (spiritual intellect), centr
✓ Verses 27-28 are spliced into the standard liturgical Gospel reading for major f
✓ The warning about an empty, swept house taking on worse spirits underscores the

Oriental Orthodoxaudit ✓

Prisme donné au modèle :Oriental Orthodox tradition (Coptic, Ethiopian, Armenian, Syriac): Scripture within the tradition of the first three Ecumenical Councils and the miaphysite Fathers (Athanasius, Cyril of Alexandria, Severus of Antioch). Deeply liturgical, ascetic, and typological reading; some of these churches hold wider canons.

Sens immédiat — Luke 11 presents Jesus instructing His disciples in prayer, offering a model petition and parables urging persistence. He defends His exorcisms against claims that He operates by Beelzebul, attributing His power to the finger of God. Following this, Jesus redefines true blessedness around hearing and keeping God's word, offers the sign of Jonah to an unrepentant generation, and pronounces severe woes upon the Pharisees and lawyers for their hypocrisy and neglect of inward purity.

Reception — Oriental Orthodox reception heavily filters this chapter through its Christological, sacramental, and Mariological commitments. Cyril of Alexandria, in his Commentary on Luke, reads the petition for daily bread as fundamentally Eucharistic, pointing to the spiritual nourishment that sustains the believer. In the Beelzebul controversy, Cyril identifies the finger of God as the Holy Spirit, arguing that Christ casts out demons not by an external power, but by His own Spirit, demonstrating the consubstantiality of the Trinity and the divine authority of the one incarnate nature. The brief exchange regarding the blessed womb is not seen as a diminishment of the Theotokos; rather, the tradition understands Christ to be affirming that Mary's supreme blessedness lies precisely in her perfect obedience to the Word of God, which culminated in the Incarnation. The sign of Jonah is read typologically as the definitive proof of Christ's descent into the grave and His triumphant resurrection.

Application — This chapter forms the backbone of Oriental Orthodox liturgical and ascetic life. The Lord's Prayer is recited continually, opening and closing the canonical hours in the Coptic Agpeya and the Syriac Shehimo, functioning as the fulfillment of Christ's command to persist in asking and knocking. Ascetic writers draw heavily on the imagery of the swept and garnished house to warn monks and laypeople against spiritual complacency; an empty soul, even if cleansed of initial sin, remains vulnerable unless actively filled with the Holy Spirit and virtues. The woes to the Pharisees serve as a constant ascetic warning that fasting and liturgical exactitude must be matched by internal charity and justice.

Autorités citées :Cyril of Alexandria — Commentary on Luke · Coptic Liturgical Tradition — The Agpeya

audit au niveau des affirmations (6 vérifications)

✓ Jesus teaches the disciples a model prayer and emphasizes persistent petition.
✓ The daily bread petitioned in the Lord's Prayer includes the Eucharistic nourish
✓ The finger of God by which Christ casts out demons is the Holy Spirit, demonstra
✓ Mary's blessedness as the Mother of God is affirmed and elevated by her perfect
✓ The parable of the empty house warns against spiritual complacency, requiring th
✓ The Lord's Prayer and the command to persist in prayer structure the daily cycle

Reformation Traditions · The magisterial churches of the sixteenth-century Reformation.

Anglican / Episcopalaudit ✓

Prisme donné au modèle :Anglican tradition (including the Episcopal Church): Scripture read with tradition and reason (Hooker); the Book of Common Prayer and the Thirty-Nine Articles; a comprehensiveness spanning evangelical, anglo-catholic, and broad/progressive readings — name that spectrum where the passage has been read across it.

Sens immédiat — In Luke 11, Jesus models and teaches prayer, giving his disciples a concise invocation of the Father's kingdom and daily provision. He uses parables of persistence to assure them of the Father's willingness to give the Holy Spirit to those who ask. Amidst exorcisms, Jesus refutes accusations of demonic collusion, declaring that his works by the 'finger of God' signal the arrival of God's kingdom and the overpowering of the 'strong man.' He redefines true blessedness around hearing and keeping God's word, rather than biological lineage. Finally, Jesus issues severe woes against the Pharisees and lawyers, condemning them for prioritizing outward purity, minor tithes, and social prestige over inward justice, love, and true spiritual knowledge.

Reception — Anglican reception of Luke 11 centers heavily on its authorization of set, common prayer. Against Puritan critiques that favored strictly extempore prayer, Richard Hooker appealed directly to Christ’s command, 'When ye pray, say...' (11:2), to defend the Book of Common Prayer's prescribed liturgies as thoroughly scriptural. The chapter's varied themes resonate across the tradition's comprehensive spectrum. Anglo-Catholics emphasize the transmission of the 'good gifts' and the 'Holy Spirit' (11:13) through the sacramental life of the church. Evangelical Anglicans, notably J.C. Ryle in his 'Expository Thoughts on Luke', heavily emphasize the woes against the Pharisees (11:39-44) as a perennial warning against outward, formal 'churchianity' devoid of inward grace and repentance. Furthermore, Jesus's response to the woman praising Mary's physical motherhood (11:27-28) has historically informed the via media's Mariology: honoring the Virgin while strictly subordinating physical privilege to the superior blessedness of obediently keeping God's word. Broad church and progressive Anglicans frequently highlight the prophetic critique of the lawyers (11:42, 46) for demanding ritual perfection while passing over 'justice and the love of God.'

Application — The disciples' request, 'Lord, teach us to pray' (11:1), is practically answered in the Anglican tradition by the Daily Office of Morning and Evening Prayer, which structurally hinges on the recitation of the Lord's Prayer. Parishes use the parable of the importunate friend (11:5-8) to encourage steadfast intercession during the Prayers of the People. The baptismal liturgy conceptually enacts the 'stronger man' theology (11:21-22), requiring candidates to explicitly renounce Satan and the spiritual forces of wickedness before receiving the sealing of the Holy Spirit (11:13). Finally, the woes to the Pharisees (11:39-52) are applied in Anglican social ethics as a self-critical call to ensure that liturgical beauty and institutional tradition do not become 'unseen tombs' that mask extortion, wickedness, or the neglect of the marginalized.

Autorités citées :Richard Hooker — Of the Laws of Ecclesiastical Polity · J.C. Ryle — Expository Thoughts on the Gospels: Luke

audit au niveau des affirmations (5 vérifications)

✓ Christ's command provides the foundational warrant for using fixed, liturgical f
✓ The gift of the Holy Spirit is the ultimate, assured answer of the Father to per
✓ True blessedness is not found in physical proximity or biological relation to Ch
✓ External religious practices, such as tithing and ritual washing, are hypocritic
✓ Christ's casting out of demons by the finger of God signals the binding of the s

Lutheranaudit ✓

Prisme donné au modèle :Lutheran tradition (the Book of Concord): the law–gospel distinction, justification by faith alone, sola scriptura held with the ecumenical creeds, the theology of the cross, and sacramental realism.

Sens immédiat — In this chapter, Jesus teaches His disciples the pattern of prayer, illustrating God's fatherly willingness to give the Holy Spirit to those who ask. He then exorcises a mute demon, prompting accusations that He works by the power of Beelzebul. Jesus dismantles this logic, declaring Himself the 'stronger man' who overcomes Satan, and warns of the danger of an empty house to which an unclean spirit returns. When a woman blesses His mother, Jesus redirects true blessedness to those who hear and keep God's word. Finally, He refuses to give a sign to an evil generation other than the sign of Jonah, and at a dinner, pronounces a series of fierce prophetic woes against the Pharisees and lawyers for prioritizing outward purity and legalistic burdens over inward justice and the love of God.

Reception — The Lutheran tradition reads Luke 11 primarily through the lenses of the theology of the cross, the proper distinction between Law and Gospel, and the efficacy of the Word. The Lord's Prayer (vv. 2-4) forms a central pillar of Lutheran catechesis. Martin Luther, in the Large Catechism, emphasizes that God's kingdom comes and daily bread is given even without our prayer, but believers pray that it may be realized among them and received with thanksgiving. The conflict with the demonic (vv. 14-26) is interpreted christologically: Christ is the 'stronger man' who overcomes the devil, disarming him and distributing the spoils. This cosmic victory is applied to the individual in Baptism (which early Lutheran rites accompanied with a minor exorcism). Furthermore, Jesus' correction of the woman in verse 28 ('blessed are they that hear the word of God') anchors the Lutheran conviction regarding the primacy of the external Word; faith comes by hearing, and Mary's true blessedness lay in her faith in the Word rather than her biological maternity. The woes against the Pharisees (vv. 39-52) are a classic exposition of the Law's theological use. Philip Melanchthon, in the Apology of the Augsburg Confession, draws on Jesus' condemnation of cleaning only the 'outside of the cup' to argue against works-righteousness. Outward, civil righteousness cannot substitute for inward purity, which is hopelessly corrupted by original sin and can only be cleansed by God's grace through faith.

Application — Lutherans apply this chapter by gathering around the preached Word as the true source of blessedness, continually praying the Lord's Prayer in corporate and private devotion as taught in the Catechism, and resting in Christ's objective victory over the demonic kingdom. The passage serves as a sharp warning against moralism and hypocrisy; believers are taught to let the Law accuse their inward uncleanness, driving them to find their purity exclusively in the Gospel of Christ rather than in self-justifying religious behaviors.

Autorités citées :Martin Luther — Large Catechism · Martin Luther — Church Postil · Philip Melanchthon — Apology of the Augsburg Confession

audit au niveau des affirmations (4 vérifications)

✓ The Lord's Prayer is understood not as a means to make God act, but as a plea fo
✓ Christ is identified as the 'stronger man' who defeats Satan, a victory that for
✓ True blessedness is located in the hearing and keeping of the external Word of G
✓ The Pharisees' focus on outward cleanliness reveals the inadequacy of human work

Reformed / Presbyterianaudit ✓

Prisme donné au modèle :Reformed tradition (Calvin; the Westminster Standards; the Heidelberg and Belgic confessions): the sovereignty of God and covenant theology, a redemptive-historical reading of Scripture, and the regulative principle.

Sens immédiat — In Luke 11, Jesus provides his disciples with a model for prayer, followed by a parable emphasizing persistent asking and the Father's readiness to give the Holy Spirit. He defends his exorcisms against accusations of demonic collusion, asserting that his works by the 'finger of God' demonstrate the arrival of God's kingdom and the binding of Satan. Jesus rebukes the crowds for seeking signs, pointing only to the sign of Jonah. While dining at a Pharisee's house, he pronounces a series of woes against the Pharisees and lawyers for prioritizing external purity and human traditions while neglecting inward justice, the love of God, and for hindering the people by taking away the 'key of knowledge.'

Reception — The Reformed tradition has historically leaned on Luke 11:1-4, alongside its Matthean parallel, as the definitive, scriptural rule for prayer. The Westminster Standards and the Heidelberg Catechism structurally employ these petitions to instruct the church on what God permits and commands believers to ask, viewing the Lord's Prayer as a divine summary of all lawful desires. John Calvin, in his *Commentary on a Harmony of the Evangelists*, draws theological significance from Luke's unique wording in verse 13. Where the parallel text speaks of the Father giving 'good things,' Luke records Him giving the 'Holy Spirit.' Calvin argues this reveals that the Spirit is the fountain and sum of all spiritual blessings, emphasizing the Reformed conviction that the application of redemption by the Spirit is the believer's highest good. Furthermore, Christ's claim to cast out demons by the 'finger of God' (v. 20) is read redemptive-historically as the active power of the Holy Spirit inaugurating the kingdom and plundering the 'strong man' (vv. 21-22). Reformed polemics have made extensive use of Jesus' woes against the religious elite (vv. 39-52). In his *Institutes of the Christian Religion*, Calvin appeals to Jesus' condemnation of outward washing (vv. 39-40) to critique mere external ceremonies in worship, arguing that God demands the inward devotion of the heart. The 'key of knowledge' (v. 52) is fundamentally identified with the faithful preaching and understanding of Scripture. Calvin and later Reformed theologians argued that the lawyers of Jesus' day—and the Roman Catholic magisterium of the Reformation era—had 'taken away the key' by imposing unbiblical traditions and withholding the clear teaching of the Word, thereby hindering the people from entering the kingdom.

Application — In pastoral application, this tradition urges believers to pray with the bold importunity of the friend at midnight (vv. 5-8), grounded in the covenantal assurance that the Father delights to give the Spirit to His children (v. 13). Worship and personal piety must continuously guard against the leaven of Pharisaism, prioritizing justice, the love of God, and inward holiness over external religious performance (vv. 39-42). Finally, Reformed ecclesiology demands that ministers faithfully use the 'key of knowledge' (v. 52) through rigorous, expository preaching in the common tongue, ensuring that the door of the kingdom remains wide open to the congregation.

Autorités citées :Westminster Assembly — Westminster Larger Catechism · John Calvin — Commentary on a Harmony of the Evangelists · John Calvin — Institutes of the Christian Religion · John Calvin — Commentary on a Harmony of the Evangelists

audit au niveau des affirmations (6 vérifications)

✓ Jesus' instruction in verses 2-4 serves as the supreme rule and pattern for Chri
✓ Luke's mention of the 'Holy Spirit' demonstrates that the Spirit is the chief of
✓ Christ's condemnation of outward washing illustrates that God demands spiritual,
✓ The 'key of knowledge' represents the pure teaching of the Word, which false tea
✓ Believers are called to pray with the bold persistence of the friend at midnight
✓ Ministers are to faithfully use the 'key of knowledge' through expository preach

Free-Church & Revival Traditions · Believers'-church, revival, and restorationist movements.

Baptistaudit ✓

Prisme donné au modèle :Baptist tradition (e.g. the 1689 Second London Confession, the Baptist Faith & Message — note the range): believers' baptism, congregational polity, liberty of conscience, a memorial reading of the ordinances, and strong emphasis on personal conversion and biblical authority.

Sens immédiat — In this chapter, Jesus teaches his disciples how to pray, providing a model of petition focused on God's kingdom and daily provision, followed by parables emphasizing persistence and God's willingness to give the Holy Spirit to those who ask. Jesus then demonstrates his kingdom authority by casting out a demon and dismantling accusations that he works by Satan's power. The latter half of the chapter features a stark condemnation of the religious elite. Jesus denounces the Pharisees and scribes for hypocrisy, prioritizing external ceremonial cleanness and minor tithing over inward justice, the love of God, and the recognition of God's messengers.

Reception — Baptists have historically interpreted Luke 11 through the lenses of personal regeneration, biblical authority, and liberty of conscience, contrasting authentic faith with institutional formalism. The instruction on prayer (vv. 2-4) is received primarily as a divine directory or pattern rather than a mandatory liturgical script. Early Baptists and nonconformists, such as John Bunyan in 'I Will Pray with the Spirit', argued strongly against the imposition of fixed prayer forms, utilizing this passage to emphasize that true prayer requires the active, Spirit-led engagement of the heart. Jesus' declaration that blessedness belongs to those who 'hear the word of God, and keep it' (v. 28) resonates deeply with the Baptist prioritization of biblical authority and personal obedience over physical lineage or sacramental systems. Furthermore, the woes pronounced upon the Pharisees (vv. 39-52) are frequently cited by Baptist theologians, like John Gill, to critique state-church nominalism and external religion. The condemnation of cleaning only the 'outside of the cup' (v. 39) reinforces the foundational Baptist doctrine of regenerate church membership, which insists that outward ordinances (like baptism) must follow inward, spiritual transformation.

Application — The tradition applies this chapter by encouraging fervent, spontaneous, and persistent prayer, trusting in the character of a good Father who gives the Holy Spirit to His children. The parable of the importunate friend (vv. 5-10) is frequently preached to inspire bold and persistent intercession for the lost and for revival. Pastors also apply the woes against the Pharisees (vv. 39-44) as a perennial warning to the congregation against the dangers of legalism, calling believers to examine their own hearts for hypocrisy and to ensure that their private devotion matches their public religion.

Autorités citées :John Bunyan — I Will Pray with the Spirit · John Gill — Exposition of the New Testament · Charles Spurgeon — Metropolitan Tabernacle Pulpit

audit au niveau des affirmations (5 vérifications)

✓ Jesus provides a model for prayer that prioritizes God's kingdom and acknowledge
✓ The Lord's Prayer serves as a directory or pattern for Spirit-led prayer rather
✓ True blessedness belongs to those who actively hear and obey the Word of God, pr
✓ The condemnation of the Pharisees for cleaning the outside of the cup highlights
✓ Believers are exhorted to practice bold, persistent importunity in prayer, trust

Methodist / Wesleyan / Holinessaudit ✓

Prisme donné au modèle :Wesleyan-Holiness tradition: prevenient grace and free response, sanctification and entire sanctification / Christian perfection, the Wesleyan quadrilateral (Scripture primary, with tradition, reason, and experience), and warm-hearted practical piety.

Sens immédiat — In this chapter, Jesus teaches his disciples a pattern for prayer, utilizing the parables of the persistent friend and the asking child to emphasize God's eagerness to give the Holy Spirit to those who ask. He defends his exorcisms against accusations of demonic collusion, declaring that the kingdom of God has arrived. He warns of the danger of an unclean spirit returning to an unoccupied house, rebuffs demands for a sign by pointing to the sign of Jonah, and teaches that the eye is the lamp of the body. The chapter concludes with a fierce series of woes against the Pharisees and lawyers for prioritizing outward ritual over inward purity, justice, and the love of God.

Reception — The Wesleyan and Holiness traditions receive Luke 11 as a crucial text for pneumatology, entire sanctification, and the doctrine of conditional security. Jesus' promise that the Father will 'give the Holy Spirit to them that ask him' (verse 13) is a cornerstone for the tradition's teaching on the availability of the fullness of the Spirit. Nineteenth-century Holiness teachers heavily utilized this verse to assure believers that God immediately grants the sanctifying Spirit in response to faithful asking. The parable of the unclean spirit returning to a house 'swept and garnished' (verses 24-26) is traditionally interpreted as a stern warning against backsliding; it illustrates that a soul cleansed by justification must be subsequently filled with God's Spirit, lest it fall away into a worse state. Furthermore, the teaching on the 'single eye' and a body 'having no part dark' (verses 34-36) is frequently read as a description of Christian perfection—an inward holiness where the believer's motives are entirely simplified in love for God, leaving no room for inbred sin. Finally, Jesus' condemnation of the Pharisees for cleaning the outside of the cup while remaining inwardly wicked (verses 39-42) reinforces the Wesleyan insistence on 'warm-hearted practical piety,' distinguishing true inward religion from mere formal or outward adherence.

Application — In application, the Wesleyan-Holiness tradition frequently employs verse 13 as an altar-call invitation, encouraging seekers to passionately ask for the baptism or infilling of the Holy Spirit with the expectation of an immediate, gracious response. Believers are urged to practice rigorous self-examination regarding their 'eye' (verse 34), striving for purity of intention so their lives might be 'wholly full of light.' Additionally, the chapter drives the tradition's holistic approach to discipleship, pairing works of piety (persistent prayer, asking for the Spirit) with works of mercy, directly answering Christ's command to give alms and prioritize justice and the love of God (verses 41-42).

Autorités citées :John Wesley — Explanatory Notes upon the New Testament · Phoebe Palmer — The Way of Holiness · John Wesley — Explanatory Notes upon the New Testament · Adam Clarke — Commentary on the Bible

audit au niveau des affirmations (8 vérifications)

✓ Jesus teaches a model of prayer and uses parables to demonstrate that God eagerl
✓ Jesus warns that an unclean spirit expelled from a person will return with worse
✓ Jesus condemns the religious leaders for focusing on outward purity while neglec
✓ The promise of the Father giving the Holy Spirit to those who ask is received as
✓ The parable of the return of the unclean spirit is read as a theological warning
✓ The teaching on the single eye and a body 'having no part dark' is traditionally
✓ Seekers are encouraged to pray persistently for the Holy Spirit at altars, relyi
✓ Believers are instructed to integrate works of mercy, such as almsgiving and jus

Anabaptist / Mennoniteaudit ✓

Prisme donné au modèle :Anabaptist tradition (Mennonite, Amish, Brethren, Hutterite): a Jesus-centered reading with the Sermon on the Mount as normative, believers' baptism, nonviolence and nonresistance, simple living, communal discernment, and the church as a visible community distinct from worldly power.

Sens immédiat — In Luke 11, Jesus teaches his disciples a concise model of communal prayer, emphasizes persistence in approaching God, and asserts his authority over the demonic realm as proof that God's kingdom has arrived. He refutes accusations that he operates by demonic power, warning that a divided kingdom cannot stand and that neutrality toward him is impossible. The chapter concludes with Jesus pronouncing severe woes upon the Pharisees and scribes for prioritizing outward ritual purity while neglecting inward justice, and for participating in a historical lineage of violence against God's prophets.

Reception — Within the Anabaptist and Mennonite tradition, Luke 11 is a foundational text for establishing the ethics of nonviolence, the two-kingdoms theology, and the doctrine of the suffering church. The petition 'forgive us our sins, for we ourselves also forgive everyone who is indebted to us' (Luke 11:4) is historically read not merely as a liturgical formula, but as a binding ethical pledge. Menno Simons argued that this verse entirely precludes participation in war, capital punishment, or personal vengeance; a Christian cannot ask God for pardon while simultaneously holding the sword against a neighbor. Furthermore, Jesus's assertion that 'He who is not with me is against me' (Luke 11:23) and his teaching on divided kingdoms (Luke 11:17-20) heavily informed the Anabaptist doctrine of separation from the world. The Schleitheim Confession roots its stark division between the kingdom of God and the kingdom of darkness in this absolute binary, insisting that the visible church must separate from worldly power structures. Finally, Jesus's condemnation of the religious elite for shedding the blood of prophets 'from the blood of Abel to the blood of Zachariah' (Luke 11:50-51) became a central hermeneutic for Anabaptist ecclesiology. Thieleman J. van Braght, in the *Martyrs Mirror*, used these verses to construct a theology of martyrdom, arguing that the true church has always been a persecuted minority suffering at the hands of religious and political establishments, rather than a persecuting state church.

Application — Anabaptist application of this chapter focuses heavily on practical discipleship and daily reliance on God. The request for 'daily bread' (Luke 11:3) is taught as a mandate for simple living, economic sharing, and mutual aid within the community, trusting God rather than hoarding wealth. The woes directed at the Pharisees (Luke 11:39-44) are frequently applied as internal warnings to the church against the dangers of nominal Christianity, legalism, and empty ritualism, emphasizing that outward forms—including believers' baptism itself—are meaningless without an inward transformation characterized by 'justice and God’s love' (Luke 11:42). The historical reality of persecution (Luke 11:49) is kept vivid in Anabaptist consciousness through the singing of martyr hymns and the ongoing instruction that faithful witness will inevitably provoke worldly hostility.

Autorités citées :Menno Simons — Foundation of Christian Doctrine · Michael Sattler — The Schleitheim Confession · Thieleman J. van Braght — Martyrs Mirror

audit au niveau des affirmations (5 vérifications)

✓ The petition for mutual forgiveness requires a literal commitment to nonviolence
✓ Christ's teaching on divided kingdoms and the impossibility of neutrality establ
✓ The continuous shedding of righteous blood from Abel onward identifies the true
✓ The petition for daily bread is interpreted as an ethical imperative for simple
✓ The woes against the Pharisees serve as a warning that outward religious rites a

Classical Trinitarian Pentecostalaudit ✓

Prisme donné au modèle :Classical Trinitarian Pentecostal tradition (Assemblies of God, Church of God, and kindred bodies): the present continuation of the gifts of the Spirit, baptism in the Holy Spirit, divine healing, and expectancy of God's present action, read within Nicene Trinitarian faith. Do NOT attribute Word-of-Faith / prosperity or later neo-charismatic distinctives to classical Pentecostalism generally.

Sens immédiat — Jesus models and teaches prayer, moving from the communal petitions of the Lord's Prayer (11:1-4) to a parable emphasizing shameless persistence (11:5-8). This teaching culminates in the promise that the Father will give the Holy Spirit to those who ask, seek, and knock (11:9-13). Following this, Jesus demonstrates Kingdom authority by expelling a mute demon (11:14). He defends his exorcisms as the work of the finger of God (11:20), portraying himself as the stronger man who disarms the strong man (11:21-22). The chapter concludes with Jesus warning about the return of unclean spirits (11:24-26) and delivering a series of woes against the religious leaders for their inner corruption (11:37-54).

Reception — Classical Pentecostalism receives this chapter as a cornerstone of its Lukan pneumatology and theology of prayer. Luke 11:13 is elevated as a definitive prooftext that the Holy Spirit is a gift to be actively sought by believers. Rather than viewing the gift of the Spirit exclusively as a one-time regenerative event at conversion, the tradition reads Jesus' instruction to ask as validating the pursuit of the Baptism in the Holy Spirit as a distinct empowerment. The parable of the persistent friend (11:5-10) forms the biblical rationale for earnest, prolonged prayer for the Spirit's outpouring. Furthermore, Pentecostal scholars read the Beelzebul controversy (11:14-22) as a paradigm for present-day spiritual warfare. The finger of God (11:20) is recognized as the Holy Spirit, demonstrating that the Kingdom of God advances dynamically through Spirit-empowered deliverance and the subjugation of demonic forces.

Application — In practice, this chapter profoundly shapes the Pentecostal altar experience. Believers are exhorted to ask, seek, and knock (11:9) with importunity (11:8) for the Baptism in the Holy Spirit. Pastors use Jesus' assurance that the Father will not give a stone or a serpent (11:11-12) to dispel believers' fears of receiving a counterfeit or demonic spirit when seeking spiritual gifts. Additionally, the chapter undergirds contemporary deliverance ministry; congregations actively pray for the oppressed, exercising faith that the stronger man has overcome the enemy (11:22). The warnings about the empty, swept house (11:24-26) are frequently preached to emphasize the necessity of being continuously filled with the Spirit to maintain spiritual freedom and avoid relapse.

Autorités citées :Stanley M. Horton — What the Bible Says About the Holy Spirit · Roger Stronstad — The Charismatic Theology of St. Luke · Myer Pearlman — Knowing the Doctrines of the Bible

audit au niveau des affirmations (5 vérifications)

✓ Jesus promises that the heavenly Father will give the Holy Spirit to those who p
✓ Luke 11:13 provides a scriptural mandate for believers to actively seek the Bapt
✓ The finger of God represents the Holy Spirit's power over demonic forces, servin
✓ Believers seeking the Holy Spirit are assured they will not receive a counterfei
✓ The warning of the empty house necessitates that believers remain filled with th

Seventh-day Adventistaudit ✓

Prisme donné au modèle :Seventh-day Adventist tradition: the seventh-day Sabbath, the great-controversy theme, conditional immortality, sanctuary theology, and a historicist reading of prophecy.

Sens immédiat — In Luke 11, Jesus provides a foundational model for prayer, emphasizing persistence and the Father's eagerness to give the Holy Spirit. When accused of casting out demons by Beelzebul, Jesus exposes the logical flaw of a divided demonic kingdom and asserts that His exorcisms demonstrate the arrival of God's kingdom, casting Himself as the 'stronger' one who binds the 'strong man' (Satan). The chapter concludes with sharp warnings against an evil generation seeking signs, followed by a series of woes directed at the Pharisees and lawyers for prioritizing outward ritual purity over inward transformation, justice, and the love of God, while actively hindering others from the truth.

Reception — The Seventh-day Adventist tradition reads this chapter strongly through the lens of the great-controversy theme and its emphasis on the Holy Spirit's role in the Christian life. Verses 17-23 are understood as a stark revelation of the cosmic conflict between Christ and Satan. Ellen G. White identifies Satan as the 'strong man armed' holding humanity captive, and Christ as the 'stronger' one who invades his domain, spoils his goods, and liberates the captives. In this cosmic war, neutrality is impossible (v. 23). The passage concerning the swept and garnished house (vv. 24-26) is frequently interpreted as a warning against mere moral reformation; without the indwelling presence of the Holy Spirit, the soul remains vulnerable to a more severe demonic reoccupation. Additionally, the parable of the friend at midnight (vv. 5-13) is a major locus for Adventist teachings on prayer. White, in 'Christ's Object Lessons', argues that the parable does not illustrate overcoming divine reluctance, but rather demonstrates that human persistence enlarges the soul's capacity to receive the Holy Spirit, specifically for the purpose of blessing others ('asking to give').

Application — Adventists apply the 'friend at midnight' parable as a call for earnest, intercessory prayer, particularly for the outpouring of the Holy Spirit (often associated with the eschatological 'Latter Rain' needed to complete the gospel commission). The woes to the Pharisees (vv. 39-52) are frequently utilized in Adventist preaching as a persistent warning to the church itself: possessing the 'key of knowledge' (such as prophetic understanding and the Sabbath) is deeply dangerous if it devolves into legalism, hypocrisy, and a failure to practice justice and the love of God. The warning against having a spiritual vacuum (vv. 24-26) is applied practically to emphasize that discarding sinful habits must be accompanied by a daily surrender to Christ's Spirit.

Autorités citées :Ellen G. White — Christ's Object Lessons · Ellen G. White — The Desire of Ages

audit au niveau des affirmations (4 vérifications)

✓ Jesus' teaching on the 'strong man' and the 'stronger' one is a direct illustrat
✓ The parable of the friend at midnight is understood to teach that believers must
✓ The empty, swept house teaches that moral reformation without the active, indwel
✓ The woes pronounced on the Pharisees serve as a warning against legalism and the

Restorationist / Churches of Christaudit ✓

Prisme donné au modèle :Restoration Movement tradition (Churches of Christ, Christian Churches — formally non-creedal): restore New Testament Christianity, 'speak where the Bible speaks and be silent where it is silent,' reading by direct command, apostolic example, and necessary inference; baptism by immersion for the remission of sins; the weekly Lord's Supper.

Sens immédiat — In Luke 11, Jesus provides His disciples with a model for prayer, emphasizing persistence and the Father's willingness to give good gifts, including the Holy Spirit. He then defends His authority against accusations of demonic collusion, warning of the danger of an empty, unprotected spiritual state. Jesus redirects praise of His earthly mother toward those who hear and obey the word of God, identifies the 'sign of Jonah' as the only sign for a wicked generation, and teaches on spiritual illumination. The chapter concludes with a fierce denunciation of the Pharisees and lawyers for their hypocrisy, focus on external ritual over internal purity, and their creation of burdensome, man-made religious traditions that lock others out of true knowledge.

Reception — The Restoration Movement approaches Luke 11 through a strictly covenantal and dispensational hermeneutic, insisting that the teachings of Jesus in the Gospels must be understood as occurring under the Old Covenant, in a preparatory phase before the church was established on the Day of Pentecost. This lens profoundly shapes the tradition's reception of the 'Lord's Prayer' (vv. 2-4). Writers like J.W. McGarvey stressed that this is a 'model prayer' demonstrating the proper priorities and structure of prayer, rather than a fixed liturgy to be recited verbatim. Crucially, the petition 'Thy kingdom come' (v. 2) is a focal point of Restorationist eschatology. Alexander Campbell and subsequent evangelists argued that praying 'Thy kingdom come' today demonstrates a failure to correctly divide the word of truth. Because the kingdom was established on Pentecost, modern Christians reside in the kingdom; thus, to pray for it to come is anachronistic and ignores the present reality of Christ's reign. Regarding the promise of the Holy Spirit to those who ask (v. 13), the tradition carefully distinguishes this from miraculous charismatic gifts. While there has been internal debate regarding whether the Spirit indwells the believer personally or solely through the medium of the Word, the tradition uniformly agrees that the promised Spirit is given as a gift to all who obey the gospel under the New Covenant, rather than an arbitrary mystical experience. Jesus's woes to the Pharisees and lawyers (vv. 37-54) strongly resonated with the movement's anti-sectarian and anti-creedal impulses. Early Restorationists read the 'key of knowledge' (v. 52) as the plain, comprehensible revelation of God. They argued that denominational clergy, much like the lawyers of Luke 11, had taken away this key by substituting human creeds, complex theological systems, and clerical authority for the simple New Testament pattern.

Application — In Churches of Christ, Luke 11 is applied to justify extemporaneous, non-liturgical public and private prayer. The prayer in verses 2-4 is studied for its pattern—reverence, submission to God's will, reliance for daily needs, and the necessity of forgiving others—but is almost never recited in unison during corporate worship, reflecting the tradition's rejection of 'vain repetitions' and rote liturgy. Verse 28, 'blessed are they that hear the word of God, and keep it,' is frequently highlighted in preaching to underscore the tradition's core tenet: true faith is inextricably linked to active obedience to New Testament commands. Emotional experiences or hereditary religion are subordinated to the plain obedience of the Scriptures. Furthermore, the woes against the Pharisees (vv. 42-46) are routinely applied as warnings to the modern church against the dangers of legalism regarding human traditions, urging congregations to 'speak where the Bible speaks, and be silent where it is silent' rather than binding burdens that God has not commanded.

Autorités citées :J.W. McGarvey — The Fourfold Gospel · Alexander Campbell — The Christian System · David Lipscomb — A Commentary on the Gospel of Luke

audit au niveau des affirmations (5 vérifications)

✓ The prayer given to the disciples is a structural model for extemporaneous praye
✓ The petition for the kingdom to come reflects the pre-Pentecost dispensation and
✓ The gift of the Holy Spirit to those who ask is understood as the general provis
✓ True spiritual blessedness is achieved strictly by obedient action to divine rev
✓ The key of knowledge represents the plain reading of Scripture, which is hindere

Étape 3Panels non votants et annexe comparative

Ceux-ci informent les notes et le rendu, et sont rapportés ici, mais ils ne sont jamais comptabilisés dans le vote.

Academic textual-historical analysisaudit ✓

Prisme donné au modèle :Academic textual-historical analysis: philology and the original-language text, textual criticism, ancient Near Eastern (and, for the NT, Greco-Roman) context, literary genre and form, composition and dating debates, and reception history. Describe scholarly positions and their evidence without confessional commitment. This panel informs the textual notes and the rendering; it is never a church vote.

Sens immédiat — In its immediate narrative context, Luke 11 is a collection of Jesus's teachings, controversies, and judgments. It opens with Jesus providing a model prayer to his disciples and using parables to encourage persistent petition to God, who is depicted as a generous father. The narrative then shifts to an exorcism, where Jesus defends his authority against accusations that he operates by Beelzebul, asserting instead that he acts by the 'finger of God' and describing the spiritual danger of an empty house. He subsequently pronounces the current generation evil for demanding a sign, offering only the sign of Jonah. The chapter concludes at a Pharisee's dinner table, where Jesus delivers a series of woes against the Pharisees and lawyers, condemning their focus on external purity and trivial regulations while neglecting justice and thereby inviting divine judgment.

Reception — Academic reception of this chapter is heavily defined by textual, source, and form criticism. Text-critical scholars emphasize that the Lukan version of the Lord's Prayer (11:2-4) in the earliest Alexandrian manuscripts is significantly shorter than Matthew's, concluding that later scribal traditions harmonized Luke's text to match the familiar Matthean liturgy. Source-critical analysis views much of this chapter as derived from the 'Q' source. Scholars identify Lukan redaction within this material, such as the substitution of 'the Holy Spirit' (11:13) for Matthew's 'good things,' which reflects Luke's broader pneumatological emphasis. Philological and cultural studies frequently debate specific vocabulary, such as the rare word 'epiousios' (11:3) and the term 'anaideia' (11:8); while traditionally translated as 'persistence,' anthropologists suggest 'anaideia' refers to the 'shamelessness' or honor-saving obligation of the sleeping neighbor within Mediterranean hospitality codes. Furthermore, literary critics analyze the Pharisaic meal (11:37-54) as a Lukan adaptation of the Greco-Roman symposium genre, utilizing the table setting as a conventional literary vehicle for philosophical and ethical critique.

Application — In academic application, historians and textual scholars utilize Luke 11 to reconstruct the hypothetical Q document and to study the editorial methods (redaction criticism) of the Synoptic Evangelists. The chapter is also frequently employed to trace the early standardization of Christian liturgical prayers and to map first-century Mediterranean socio-cultural dynamics regarding honor, shame, and ritual purity.

Autorités citées :Bruce M. Metzger — A Textual Commentary on the Greek New Testament · John S. Kloppenborg — Excavating Q · Kenneth E. Bailey — Through Peasant Eyes · Joseph A. Fitzmyer — The Gospel According to Luke (X-XXIV)

audit au niveau des affirmations (6 vérifications)

✓ The narrative features Jesus giving a model prayer, defending his exorcisms agai
✓ Textual critics observe that early manuscripts feature a shorter Lukan Lord's Pr
✓ Scholarly linguistic and cultural analysis of 'anaideia' debates whether the ter
✓ Source critics identify the inclusion of 'the Holy Spirit' as a specific Lukan r
✓ The setting of the Pharisee's dinner is analyzed as a literary use of the Greco-
✓ Scholars use this chapter to reconstruct the Q source and to study first-century

Jewish interpretationmatériel limitéaudit ✓

Prisme donné au modèle :Jewish interpretation of the Tanakh (Hebrew Bible books only; do not treat the New Testament as Scripture, and address it only historically if at all). Distinguish rabbinic (Talmud, Midrash), medieval (Rashi, Ibn Ezra, Ramban, and the classical mefarshim), and modern (including critical and denominational) voices rather than presenting one uniform Jewish position. This panel informs, and is reported, but never a Christian church vote.

Sens immédiat — In the narrative, Jesus teaches his disciples a model prayer, defends his exorcisms against accusations of demonic collusion, and delivers severe woes against Pharisees and lawyers for prioritizing outward purity over inward justice (Luke 11:1-54). Because this text belongs to the New Testament, it is completely outside the Tanakh and holds no scriptural authority in Jewish tradition.

Reception — Classical rabbinic and medieval Jewish authorities did not receive or comment on this text as Scripture. However, modern Jewish historical scholarship examines the chapter to illuminate first-century Jewish life and theology. The prayer in verses 2-4 is frequently analyzed alongside ancient Jewish liturgy, such as the Kaddish, noting a shared focus on the sanctification of God's name and the coming of His kingdom. The disputes regarding hand-washing before meals (verse 38) and the tithing of herbs (verse 42) are read not as a rejection of Jewish law, but as reflecting internal halakhic (legal) debates characteristic of Second Temple Judaism. Additionally, modern Jewish commentators observe that the reference to the martyred prophets from Abel to Zechariah (verse 51) relies on the traditional Jewish ordering of the biblical canon, which begins with Genesis (where Abel is killed) and concludes with 2 Chronicles (where Zechariah is slain).

Application — As a New Testament text, this chapter has no religious, liturgical, or halakhic application in Judaism. It is utilized solely as a historical source for academic study and interfaith dialogue concerning the Jewish context of the first century.

Autorités citées :Geza Vermes — The Authentic Gospel of Jesus · Amy-Jill Levine and Marc Zvi Brettler — The Jewish Annotated New Testament

audit au niveau des affirmations (4 vérifications)

✓ The chapter narrates Jesus teaching a prayer, defending his exorcisms, and criti
✓ The prayer's invocation to hallow God's name and for His kingdom to come paralle
✓ The disputes over washing before meals and tithing herbs represent internal Jewi
✓ The reference to the martyrs from Abel to Zechariah reflects the traditional Jew

Annexe comparative — en dehors de la liste nicéenne-trinitaire (Latter-day Saint, Jehovah's Witnesses)

Latter-day Saint

Prisme donné au modèle :Latter-day Saint reading (The Church of Jesus Christ of Latter-day Saints): the Bible read alongside the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, with living prophets and continuing revelation, and the Joseph Smith Translation where relevant. Presented for comparison only; outside the Nicene-Trinitarian roster.

Sens immédiat — In its narrative context, Jesus teaches his disciples the pattern of prayer and the necessity of persistence. He responds to accusations that he casts out demons by Beelzebub, warning of the danger of a spiritual vacuum when an unclean spirit departs. He then pronounces severe woes upon the Pharisees and lawyers for prioritizing outward ritual over inward purity and for withholding the true knowledge of God from the people.

Reception — Latter-day Saint reception of this chapter is heavily mediated by the Joseph Smith Translation (JST). The KJV plea 'lead us not into temptation' (v. 4) is revised in the JST to 'let us not be led unto temptation,' reflecting the theological premise that God does not entice to sin. Furthermore, the 'key of knowledge' (v. 52) which the lawyers took away is explicitly identified in the JST as 'the fulness of the scriptures.' This supports the Latter-day Saint doctrine of the Great Apostasy, wherein plain and precious truths were removed from early texts, necessitating a modern Restoration. Jesus' teaching on the gift of the Holy Spirit (v. 13) is read as referring to the formal Gift of the Holy Ghost, the supreme endowment for those who seek God. The Beelzebub discourse (vv. 15-20) is viewed by commentators like James E. Talmage as a definitive logical dismantling of satanic counterfeit power, establishing that divine miracles operate solely by the 'finger of God.'

Application — The 'Ask, seek, knock' formula (vv. 9-10) serves as a foundational paradigm for Latter-day Saint personal revelation, encouraging members to persistently seek answers from God, akin to Joseph Smith's foundational prayer. The Lord's Prayer is treated as a model for personal communication with God rather than a strict liturgical recitation. Pastors and leaders, such as Spencer W. Kimball, apply the parable of the returning unclean spirit (vv. 24-26) to the mechanics of repentance: ceasing a sin is insufficient if the resulting void is not filled with righteous habits, lest the individual fall into worse transgression. The woes against the Pharisees (vv. 39-44) are frequently cited in ethical instruction to warn against hypocrisy and the superficial observance of church duties without genuine charity.

Autorités citées :Joseph Smith — Joseph Smith Translation · James E. Talmage — Jesus the Christ · Spencer W. Kimball — The Miracle of Forgiveness

Jehovah's Witnesses

Prisme donné au modèle :Jehovah's Witness reading (Watch Tower Society): attention to the divine name, God's Kingdom as a real government, conditional immortality, and a non-Trinitarian Christology. Presented for comparison only; outside the Nicene-Trinitarian roster.

Sens immédiat — In Luke 11, Jesus provides a model for prayer, beginning with the sanctification of the Father's name and the coming of his Kingdom, followed by requests for daily sustenance and forgiveness. He uses the illustration of a persistent friend to emphasize the need to ask continually, assuring his disciples that the Father will give holy spirit to those who ask. Jesus then defends his exorcisms against accusations that he uses the power of Beelzebul, asserting instead that he casts out demons by the 'finger of God.' He subsequently addresses the crowds seeking a sign, pointing only to the sign of Jonah, and concludes with a series of severe woes against the Pharisees and legal experts for their hypocrisy, focus on outward cleansing while neglecting justice, and their hoarding of the 'key of knowledge.'

Reception — For Jehovah's Witnesses, Luke 11 contains crucial prooftexts regarding the divine name, the Kingdom, and the nature of the holy spirit. The opening of the model prayer, 'Hallowed be thy name' (Luke 11:2), is viewed as the paramount issue in the universe: the vindication of Jehovah's sovereignty and the sanctification of his personal name. The petition 'Thy kingdom come' is understood not as a state of heart, but as a plea for a literal, heavenly government to take action and replace human rulership. Christology and pneumatology are central to their reading of verses 13 and 20. The Watch Tower Society points out that Jesus links the 'finger of God' (Luke 11:20) directly with the giving of 'holy spirit' (Luke 11:13). Because a finger is a body part used to exert power rather than an independent person, Witnesses argue this confirms their non-Trinitarian doctrine that the holy spirit is God's invisible active force, not a co-equal person. Furthermore, the woes pronounced on the religious leaders (Luke 11:39-52) are interpreted as a parallel to the clergy of modern Christendom, who are said to have taken away the 'key of knowledge' (Luke 11:52) by hiding the divine name and substituting pagan doctrines for Biblical truth.

Application — Jehovah's Witnesses apply the model prayer (Luke 11:2-4) not as a liturgical chant to be recited by rote, but as an outline of priorities for all personal prayer: Jehovah's name and Kingdom must precede personal requests. The parable of the persistent friend (Luke 11:5-10) is applied as encouragement to persistently pray for God's active force (holy spirit) to endure trials and carry out the ministry. The condemnation of the lawyers for taking away the 'key of knowledge' (Luke 11:52) heavily motivates the Witnesses' global preaching and Bible study programs; they view their evangelism as an active effort to restore this essential knowledge to the public, helping people learn the divine name and Kingdom promises so they are no longer hindered from entering.

Autorités citées :Watch Tower Bible and Tract Society — Insight on the Scriptures · Watch Tower Bible and Tract Society — What Does the Bible Really Teach? · Watch Tower Bible and Tract Society — The Watchtower

Étape 4Établir la base en langue originale

Le rendu est construit à partir du texte source, et non à partir de la majorité anglaise.

Base textuelle — Greek text provided (reflecting the Byzantine / Textus Receptus tradition)

Noms divins — Kyrios (Lord), Theos (God)

Variantes signalées

v2: Includes the longer form of the Lord's Prayer ('Our Father in heaven', 'thy will be done on earth...').
v4: Includes the phrase 'but deliver us from the evil one'.
v11: Includes the 'bread/stone' comparison which is omitted in some Alexandrian manuscripts.
v29: Includes 'the prophet' after Jonah.
v44: Includes 'scribes and Pharisees, hypocrites', which is shorter in other traditions.
v53: Reads 'And as he went out from there' rather than 'As he was saying these things'.

Caractéristiques que le rendu doit préserver

v1: (a) cognates: προσευχόμενον / προσεύχεσθαι (praying/to pray); μαθητῶν / μαθητὰς (disciples); δίδαξον / ἐδίδαξεν (teach/taught)
v2: (c) definite article pattern: ὁ ἐν τοῖς οὐρανοις (the [one] in the heavens); (f) repetition of the pronoun σου (your)
v3: (c) definite article pattern: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον (the bread of us the daily)
v4: (a) cognate verb: ἀφίομεν / ἄφες (forgive / forgive); (f) repetition of first-person plural pronouns ἡμῖν/ἡμᾶς/ἡμῶν (us/our)
v5: (f) repetition: φίλον / φίλε (friend); (d) number shift from plural ὑμῶν to singular ἕξει
v6: (f) repetition: φίλος (friend) continuing the motif from verse 5
v7: (h) interjection/particle: μή μοι κόπους πάρεχε (do not cause me troubles); (c) definite article: τὰ παιδία (the children)
v8: (b) assonance/wordplay: ἀναστὰς ... ἀναίδειαν (having risen ... shamelessness)
v9: (f) repetition/refrain: threefold parallel command αἰτεῖτε (ask) / ζητεῖτε (seek) / κρούετε (knock)
v10: (c) definite article with participle: ὁ αἰτῶν (the one asking), ὁ ζητῶν (the one seeking), τῷ κρούοντι (the one knocking); (f) repeats verse 9 structure
v11: (f) repetition: αἰτήσει (ask) and ἐπιδώσει (give)
v12: (f) repetition: αἰτήσει (ask) and ἐπιδώσει (give) continued from verse 11
v13: (a) cognate: δόματα ... διδόναι (giving gifts); (d) number shift from plural ὑμεῖς (you) to singular πατὴρ (father)
v14: (f) repetition: ἐκβάλλων δαιμόνιον / τοῦ δαιμονίου (casting out demon / of the demon); κωφόν / κωφός (mute)
v15: (c) definite article pattern: τῷ ἄρχοντι τῶν δαιμονίων (the ruler of the demons); (a) cognate: δαιμονίων / δαιμόνια
v16: (f) repetition of signs: σημεῖον ἐξ οὐρανοῦ (sign from heaven)
v17: (f) repetition: οἶκος ἐπὶ οἶκον (house upon house); διαμερισθεῖσα (divided)
v18: (f) repetition: διεμερίσθη (divided) mirroring verse 17; ἐκβάλλειν (cast out)
v19: (e) chiasm/contrast: ἐγὼ ἐκβάλλω (I cast out) versus οἱ υἱοὶ ὑμῶν ἐκβάλλουσιν (your sons cast out)
v20: (g) divine names: δακτύλῳ θεοῦ (finger of God), βασιλεία τοῦ θεοῦ (kingdom of God)
v21: (c) definite article pattern: ὁ ἰσχυρὸς (the strong man)
v22: (c) definite article pattern: ὁ ἰσχυρότερος (the stronger man); (a) alliteration: πανοπλίαν ... ἐπεποίθει (armor / trusted)
v23: (e) chiasm/balance: μετ ἐμοῦ / κατ ἐμοῦ (with me / against me); συνάγων / σκορπίζει (gather / scatter)
v24: (a) cognate: ἐξέλθῃ / ἐξῆλθον (go out / came out); (c) definite article: τὸ ἀκάθαρτον πνεῦμα (the unclean spirit)
v25: (b) alliteration/assonance: σεσαρωμένον καὶ κεκοσμημένον (swept and adorned)
v26: (b) alliteration: ἕτερα πνεύματα πονηρότερα (other more evil spirits); (e) contrast: τὰ ἔσχατα versus τῶν πρώτων (the last versus the first)
v27: (c) definite article pattern: ἡ κοιλία ἡ βαστάσασά σε (the womb the [one] bearing you)
v28: (h) interjection: μενοῦν (indeed/rather); (g) divine name: τὸν λόγον τοῦ θεοῦ (the word of God)
v29: (f) repetition: γενεὰ αὕτη γενεὰ πονηρά (this generation [is] an evil generation); σημεῖον (sign) repeated three times
v30: (c) definite article: ὁ υἱὸς τοῦ ἀνθρώπου (the Son of Man); (f) repetition of σημεῖον and γενεᾷ
v31: (c) definite article pattern: βασίλισσα νότου (queen of the south - anarthrous) versus τῶν ἀνδρῶν (the men - arthrous); (h) interjection: ἰδοὺ (behold)
v32: (c) definite article pattern: Ἄνδρες Νινευῖται (men of Nineveh - anarthrous) versus τῆς γενεᾶς ταύτης (this generation - arthrous); (h) interjection: ἰδοὺ (behold)
v33: (a) cognate: λύχνον / λυχνίαν (lamp / lampstand)
v34: (e) contrast: φωτεινόν versus σκοτεινόν (light / dark); (f) repetition of ὁ ὀφθαλμός σου and τὸ σῶμά σου
v35: (b) alliteration: σκόπει / σκότος (watch / darkness)
v36: (f) repetition: φωτεινὸν / σκοτεινόν / φωτεινὸν (light / dark / light)
v37: (f) repetition: εἰσελθὼν (entering in) following εἰσπορευόμενοι in verse 33
v38: (b) assonance/alliteration: ἐβαπτίσθη πρὸ τοῦ ἀρίστου
v39: (g) divine name: ὁ κύριος (the Lord); (e) contrast: τὸ ἔξωθεν versus τὸ ἔσωθεν (the outside versus the inside)
v40: (a) cognate: ὁ ποιήσας / ἐποίησεν (the one making / made); (h) interjection: ἄφρονες (fools)
v41: (h) interjection: ἰδοὺ (behold)
v42: (f) refrain: Οὐαὶ ὑμῖν τοῖς Φαρισαίοις (Woe to you Pharisees); (c) definite article shift: τὸ ἡδύοσμον καὶ τὸ πήγανον καὶ πᾶν λάχανον
v43: (f) refrain: Οὐαὶ ὑμῖν τοῖς Φαρισαίοις (Woe to you Pharisees); (c) definite articles: τὴν πρωτοκαθεδρίαν ... τοὺς ἀσπασμοὺς
v44: (f) refrain: Οὐαὶ ὑμῖν (Woe to you); (c) article pattern: τὰ μνημεῖα τὰ ἄδηλα (the tombs the unseen)
v45: (c) definite article: τῶν νομικῶν (the lawyers)
v46: (f) refrain: οὐαί (woe); (a) cognate: φορτίζετε ... φορτία ... φορτίοις (you burden ... burdens ... burdens)
v47: (f) refrain: Οὐαὶ ὑμῖν (Woe to you); (c) article pattern: τὰ μνημεῖα τῶν προφητῶν (the tombs of the prophets)
v48: (b) assonance: συνευδοκεῖτε (consent); (f) repetition of building tombs from verse 47
v49: (g) divine name: ἡ σοφία τοῦ θεοῦ (the wisdom of God)
v50: (f) repetition: ἀπὸ τῆς γενεᾶς ταύτης (from this generation)
v51: (f) repetition: ἀπὸ τοῦ αἵματος ... ἕως τοῦ αἵματος (from the blood ... to the blood), and the refrain ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης (it will be required from this generation)
v52: (f) refrain: Οὐαὶ ὑμῖν τοῖς νομικοῖς (Woe to you lawyers); (a) cognate: εἰσήλθατε / εἰσερχομένους (entered / entering)
v53: (c) definite articles: οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι (the scribes and the Pharisees)
v54: (f) repetition: αὐτὸν / αὐτοῦ (him/his) repeated four times

Étape 5Comparer les traductions, verset par verset

Chaque différence classifiée : textuelle · lexicale · grammaticale · interprétative · stylistique (cette dernière uniquement lorsqu’elle modifie le sens).

grammaticalv2 indicative versus subjunctive mood — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “may” (YLT)
lexicalv3 translation of 'epiousion' (daily/appointed/needed) — “daily” (WEB, KJV, ASV, WEBSTER, DRC) vs “appointed” (YLT) vs “needed” (DARBY)
lexicalv4 translation of 'eisenenkēs' (lead/bring) — “And lead us” (KJV, DARBY, WEBSTER, DRC) vs “Bring” (WEB, ASV) vs “mayest Thou” (YLT)
stylisticv5 phrasing of the interrogative pronoun — “Which of” (WEB, KJV, ASV, WEBSTER, DRC) vs “Who” (YLT) vs “Who among” (DARBY)
grammaticalv5 future indicative versus conditional construction — “shall have” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “if you go to” (WEB)
lexicalv5 word choice for speaking/telling — “to” (ASV, DARBY, WEBSTER) vs “tell” (WEB) vs “say unto” (KJV) vs “may to” (YLT) vs “shall to” (DRC)
lexicalv5 translation of 'chrēson' (lend/let have) — “lend” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “let” (DARBY)
lexicalv6 translation of 'epeidē' (for/since/because/seeing) — “For” (WEB, KJV, ASV, WEBSTER) vs “seeing” (YLT) vs “since” (DARBY) vs “Because” (DRC)
grammaticalv6 phrasing of the negative relative clause — “nothing to” (WEB, KJV, ASV, DARBY, WEBSTER) vs “not what I shall” (YLT) vs “not what” (DRC)
grammaticalv7 future indicative versus subjunctive/conditional verb form — “shall answer and” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “answering may” (YLT) vs “answering should” (DARBY) vs “should” (DRC)
lexicalv7 translation of 'ēdē' (now/already) and the perfect tense of 'shut' — “is now” (WEB, KJV, ASV, WEBSTER, DRC) vs “hath been” (YLT) vs “already” (DARBY)
grammaticalv7 presence and phrasing of the direct/indirect object — “thee” (KJV, ASV, WEBSTER, DRC) vs “it to you” (WEB) vs “to” (YLT) vs “it” (DARBY)
lexicalv8 (vv 8, 51) word choice for communicating/saying — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
lexicalv8 translation of 'ei kai' (although/even if/though) — “although” (WEB, DARBY, DRC) vs “Though” (KJV, ASV, WEBSTER) vs “even if” (YLT)
lexicalv8 translation of 'anaideian' (importunity/persistence/shamelessness) — “importunity” (KJV, ASV, WEBSTER, DRC) vs “persistence” (WEB) vs “having risen” (YLT) vs “shamelessness at any rate” (DARBY)
lexicalv8 translation of 'chrēzei' (needs/wants) — “needeth” (KJV, ASV, WEBSTER, DRC) vs “needs” (WEB) vs “doth need” (YLT) vs “wants” (DARBY)
lexicalv9 word choice for saying/telling — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
grammaticalv9 translation of present imperative indicating continuous action (ask/keep asking) — “Ask” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “keep asking” (WEB)
stylisticv9 (vv 9, 18, 31, 32, 51) auxiliary verb choice (shall/will) — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
grammaticalv9 translation of present imperative indicating continuous action (seek/keep seeking) — “seek” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Keep seeking” (WEB)
stylisticv9 phrasing of the future auxiliary and pronoun — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
grammaticalv9 translation of present imperative indicating continuous action (knock/keep knocking) — “knock” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Keep knocking” (WEB)
grammaticalv9 explicit versus implicit subject for 'opened' — “it shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB) vs “the door” (WEBSTER)
grammaticalv10 phrasing of the participle 'knocking' — “that knocketh it shall” (KJV, ASV, DRC) vs “who knocks will” (WEB) vs “who is knocking” (YLT) vs “knocks will” (DARBY) vs “the door” (WEBSTER)
grammaticalv12 tense/mood of the verb 'ask' — “shall ask” (KJV, ASV, DARBY, WEBSTER, DRC) vs “asks for” (WEB) vs “may” (YLT)
lexicalv12 translation of 'epidōsei' (give/offer/reach/present) — “will he offer” (KJV, WEBSTER) vs “won’t give” (WEB) vs “give” (ASV) vs “present to” (YLT) vs “shall give” (DARBY) vs “reach” (DRC)
stylisticv13 phrasing of the consequential pronoun 'ye/you therefore/then' — “ye then” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “ye” (YLT) vs “therefore” (DARBY)
grammaticalv13 infinitive versus prepositional phrase — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “to be giving to” (YLT)
stylisticv13 phrasing of 'how much more' — “will” (WEB, WEBSTER, DRC) vs “more shall your heavenly” (KJV, ASV) vs “the” (YLT) vs “rather the” (DARBY)
textualv13 variant reading 'Holy' versus 'good' (hagios vs agathos) — “Holy” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “good” (DRC)
grammaticalv13 phrasing of the substantive participle 'those asking' — “them that ask” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those asking” (YLT)
lexicalv14 translation of 'daimonion' and sentence structure — “demon” (WEB, YLT, DARBY, WEBSTER) vs “devil and it” (KJV) vs “demon that” (ASV) vs “the same” (DRC)
grammaticalv14 supplying the noun 'man' for the substantive adjective 'dumb/mute' — “man” (ASV, YLT) vs “spoke” (WEBSTER, DRC) vs “mute man spoke” (WEB) vs “dumb spake” (KJV) vs “man spoke” (DARBY)
stylisticv15 phrasing of the partitive 'some of/certain of/from among' — “But some of” (WEB, KJV, ASV, WEBSTER, DRC) vs “and certain” (YLT) vs “from among” (DARBY)
lexicalv16 translation of 'ex' (from/out of) — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of” (YLT, DARBY)
lexicalv17 translation of 'eidōs' (knowing/seeing) — “knowing” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “seeing” (DRC)
lexicalv18 translation of 'satanas' (Satan/the Adversary) and phrasing of the passive — “is” (WEB, ASV, WEBSTER) vs “be divided” (KJV, DRC) vs “the Adversary” (YLT) vs “Satan is” (DARBY)
grammaticalv18 phrasing of 'hoti legete' (because you say / for you say) — “stand because ye” (KJV, ASV, WEBSTER) vs “For you” (WEB) vs “be made to for” (YLT) vs “subsist” (DARBY) vs “you” (DRC)
lexicalv19 translation of the conjunction 'de' (but/and/now) — “But” (WEB, YLT, DARBY) vs “And” (KJV, ASV, WEBSTER) vs “Now” (DRC)
grammaticalv20 phrasing of the instrumental dative 'finger of God' — “by” (ASV, YLT, DARBY, DRC) vs “I with the” (KJV, WEBSTER) vs “by God’s” (WEB)
lexicalv20 translation of 'ephthasen' (has come upon/to/unawares) — “upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “to” (WEB) vs “unawares” (YLT)
stylisticv22 phrasing of the indefinite subject 'a stronger/someone stronger' — “when a” (KJV, ASV, WEBSTER) vs “the” (YLT, DARBY) vs “someone” (WEB) vs “if” (DRC)
grammaticalv22 tense/mood of the verb 'overcome' — “and overcome” (KJV, ASV, WEBSTER, DRC) vs “overcomes” (WEB, DARBY) vs “may” (YLT)
lexicalv22 translation of 'panoplian' (armor/whole armor/panoply) — “armour wherein” (KJV, DRC) vs “whole armor in which” (WEB) vs “whole armor” (ASV) vs “whole-armour” (YLT) vs “panoply in which” (DARBY) vs “armor in which” (WEBSTER)
stylisticv23 (vv 23, 40) relative pronoun choice (that/who) — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
grammaticalv23 tense/aspect of the participle 'gathering' — “that gathereth not” (KJV, ASV, WEBSTER, DRC) vs “who doesn’t gather” (WEB) vs “who is gathering” (YLT) vs “gathers” (DARBY)
grammaticalv23 tense/aspect of the verb 'scatters' — “scattereth” (KJV, ASV, WEBSTER, DRC) vs “scatters” (WEB, DARBY) vs “doth scatter” (YLT)
lexicalv24 translation of 'dierchetai' (passes/walketh/goes) and pronoun gender (he/it) — “he walketh” (KJV, WEBSTER, DRC) vs “passes” (WEB) vs “passeth” (ASV) vs “it” (YLT) vs “goes” (DARBY)
lexicalv24 translation of 'hypostrepsō' (turn back/return) — “turn back to” (WEB, YLT) vs “to” (DARBY, WEBSTER) vs “return unto” (KJV) vs “turn back” (ASV) vs “into” (DRC)
stylisticv24 phrasing of 'hothen' (whence/from which) — “whence” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “from which” (WEB)
lexicalv25 translation of 'kekosmēmenon' (garnished/adorned/put in order) — “garnished” (KJV, ASV, WEBSTER, DRC) vs “adorned” (YLT, DARBY) vs “put in order” (WEB)
stylisticv26 phrasing of the verb 'goes' and pronoun presence — “goes” (WEB, DARBY) vs “goeth he” (KJV, ASV) vs “goeth” (WEBSTER, DRC) vs “doth it go” (YLT)
grammaticalv26 phrasing of 'paralambanei' (takes/takes to him/takes with) — “taketh to him” (KJV, ASV, WEBSTER) vs “takes” (WEB, DARBY) vs “take it” (YLT) vs “with” (DRC)
lexicalv26 translation of 'ponērotera' (more evil/wicked/worse) — “evil” (WEB, ASV, YLT) vs “more wicked” (KJV, WEBSTER, DRC) vs “worse” (DARBY)
grammaticalv26 participle versus finite verb structure for 'entering' — “they enter in and” (WEB, KJV, ASV, WEBSTER) vs “entering they” (DARBY, DRC) vs “having entered” (YLT)
lexicalv26 translation of 'ginetai... cheirona' (becomes worse/worst) — “becomes” (WEB, DARBY, DRC) vs “is worse” (KJV, WEBSTER) vs “becometh” (ASV) vs “becometh worst” (YLT)
grammaticalv27 translation of 'en tō legein' (as he spoke/in his saying/was speaking) — “said” (WEB, ASV) vs “as he spake” (KJV, DARBY) vs “in his saying” (YLT) vs “was speaking” (WEBSTER) vs “spoke” (DRC)
lexicalv27 translation of 'eparas... phōnēn ek tou ochlou' (lifted voice out of the crowd/multitude/company) — “out multitude” (WEB, ASV) vs “of the company lifted” (KJV, WEBSTER) vs “having” (YLT) vs “lifting” (DARBY) vs “from crowd lifting” (DRC)
lexicalv27 translation of 'ebastasen' (bare/bore/carried/borne) — “bare thee” (KJV, ASV) vs “bore” (WEBSTER, DRC) vs “bore you” (WEB) vs “carried” (YLT) vs “has borne” (DARBY)
grammaticalv30 translation of 'egeneto' (became/was) — “Jonah became” (WEB, ASV, YLT) vs “Jonas was” (KJV, DARBY, DRC) vs “Jonah” (WEBSTER)
lexicalv31 (vv 31, 32) translation of 'hoti' (for/because) — “for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “because” (YLT, DRC)
lexicalv31 translation of 'peratōn' (ends/utmost parts) — “ends” (WEB, ASV, YLT, DARBY, DRC) vs “utmost parts” (KJV, WEBSTER)
lexicalv31 (vv 31, 32) translation of the neuter 'pleion' (a greater/more/one greater) and 'idou' (behold/lo) — “behold a greater” (KJV, ASV, WEBSTER) vs “more” (DARBY, DRC) vs “one” (WEB) vs “lo” (YLT)
grammaticalv32 phrasing of the future verb 'rise up/stand' — “Nineveh stand” (ASV, YLT, DARBY) vs “Nineveh will stand” (WEB) vs “Nineve shall rise up” (KJV) vs “Nineveh” (WEBSTER) vs “Ninive” (DRC)
lexicalv32 translation of 'metenoēsan' (repented/reformed/did penance) — “repented” (WEB, KJV, ASV, DARBY, WEBSTER) vs “reformed” (YLT) vs “did penance” (DRC)
lexicalv33 translation of 'lychnon' (candle/lamp) and phrasing of the verb 'puts/sets' — “candle putteth” (KJV, WEBSTER) vs “lamp puts” (WEB) vs “lamp” (ASV) vs “lamp doth put” (YLT) vs “lamp sets” (DARBY) vs “and” (DRC)
lexicalv33 translation of 'kryptēn' (secret place/hidden place/cellar) — “a secret place neither” (KJV, WEBSTER) vs “nor” (YLT, DARBY) vs “cellar or” (WEB) vs “cellar” (ASV) vs “hidden nor” (DRC)
lexicalv33 translation of 'modion' (bushel/measure/basket/close vessel) — “a bushel” (KJV, DRC) vs “basket” (WEB) vs “the” (ASV) vs “the measure” (YLT) vs “the corn-measure” (DARBY) vs “close vessel” (WEBSTER)
lexicalv33 translation of 'lychnias' (candlestick/lamp-stand/stand) — “on a candlestick” (KJV, WEBSTER) vs “the lamp-stand” (YLT, DARBY) vs “stand” (WEB) vs “the stand” (ASV) vs “upon” (DRC)
grammaticalv33 translation of the participle 'eisporeuomenoi' (those who come in/enter) — “those who” (WEB) vs “they which come” (KJV) vs “enter” (ASV) vs “those coming” (YLT) vs “who enter” (DARBY) vs “who” (WEBSTER) vs “that” (DRC)
lexicalv34 translation of 'lychnos' (lamp/light) — “lamp” (WEB, ASV, YLT, DARBY) vs “light” (KJV, WEBSTER, DRC)
textualv34 presence or absence of the possessive pronoun 'your' (σου) — “the” (WEB, KJV, YLT, DARBY, WEBSTER) vs “thy” (ASV, DRC)
stylisticv34 phrasing of the possessive pronoun (the/thine/thy) — “the” (WEB, KJV, YLT, WEBSTER) vs “thine” (ASV, DARBY) vs “thy” (DRC)
lexicalv34 translation of 'haplous' (single/good/simple) — “is single thy” (KJV, ASV, WEBSTER) vs “good your” (WEB) vs “may be simple” (YLT) vs “simple” (DARBY) vs “be” (DRC)
lexicalv34 translation of 'skoteinon' (dark/darkened/full of darkness) — “is full of darkness” (WEB, KJV, ASV, WEBSTER) vs “darkened” (YLT) vs “dark” (DARBY) vs “will be darksome” (DRC)
lexicalv35 translation of 'skopei' (take heed/see/look) — “Take heed therefore that” (KJV, WEBSTER, DRC) vs “see whether” (WEB) vs “Look whether” (ASV) vs “then lest” (YLT) vs “See” (DARBY)
stylisticv35 relative pronoun choice (which/that) — “which” (KJV, DARBY, WEBSTER, DRC) vs “that” (WEB, ASV, YLT)
stylisticv36 phrasing of the consequential particle and pronoun — “thy” (KJV, WEBSTER) vs “therefore” (ASV, DARBY) vs “then” (YLT, DRC) vs “therefore your” (WEB)
grammaticalv36 phrasing of the negative 'mē echon meros ti' (having no part / not having any part) — “no” (WEB, KJV, ASV, WEBSTER, DRC) vs “any” (YLT, DARBY)
grammaticalv36 subject pronoun and phrasing of 'dark/darkened' — “dark the whole shall” (KJV, WEBSTER) vs “it” (ASV, DARBY) vs “it will” (WEB) vs “darkened” (YLT) vs “of darkness” (DRC)
lexicalv36 translation of 'phōteinon' (full of light/wholly light/lightened) — “wholly” (WEB, ASV) vs “full of light” (KJV, WEBSTER) vs “lightened” (YLT) vs “all” (DARBY) vs “lightsome and” (DRC)
grammaticalv37 translation of 'en tō lalēsai' (as he spake/was speaking/in his speaking) — “was speaking” (WEBSTER, DRC) vs “Now spoke” (WEB) vs “And as he spake” (KJV) vs “Now” (ASV) vs “in his speaking” (YLT) vs “But spoke” (DARBY)
lexicalv37 translation of 'erōta' (asked/besought/prayed) — “asked” (WEB, DARBY) vs “besought” (KJV, WEBSTER) vs “asketh” (ASV) vs “was asking” (YLT) vs “prayed” (DRC)
grammaticalv37 infinitive clause versus explicit conjunction and subjunctive (to / that he would) — “to” (WEB, KJV, ASV, WEBSTER) vs “that he would” (DARBY, DRC) vs “that he might” (YLT)
grammaticalv38 auxiliary verb for the action of washing — “had” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did” (YLT) vs “was” (DRC)
stylisticv39 phrasing of the pronoun 'you/ye' — “do ye” (KJV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “the” (ASV, YLT)
lexicalv39 translation of 'pinakos' (platter/plate/dish) — “platter” (WEB, KJV, ASV, WEBSTER, DRC) vs “plate make clean” (YLT) vs “dish” (DARBY)
lexicalv39 translation of 'esōthen' (inward part/inside) — “inward part is” (WEB, KJV, ASV, YLT, WEBSTER) vs “parts are” (DARBY) vs “inside” (DRC)
lexicalv39 translation of 'harpagēs' (extortion/ravening/rapine/plunder) — “extortion” (WEB, ASV) vs “ravening” (KJV, WEBSTER) vs “rapine” (YLT, DRC) vs “plunder” (DARBY)
lexicalv39 translation of 'ponērias' (wickedness/iniquity) — “wickedness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “iniquity” (DRC)
lexicalv40 translation of 'aphrones' (fools/foolish ones/unthinking) — “Ye fools did not” (KJV, WEBSTER, DRC) vs “You foolish ones didn’t” (WEB) vs “foolish ones” (ASV) vs “unthinking” (YLT) vs “has” (DARBY)
grammaticalv41 verb tense 'are/will be' — “are” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will be” (WEB)
grammaticalv42 phrasing of the conjunction and pronoun (for you / because you) — “for ye tithe” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “because the” (YLT) vs “pay tithes of” (DARBY) vs “because you” (DRC)
grammaticalv42 tense/phrasing of the infinitive 'to have done/to do' — “have done” (KJV, ASV, DARBY, WEBSTER, DRC) vs “these” (WEB) vs “do” (YLT)
stylisticv43 phrasing of the conjunction 'for/because' — “for ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “because” (YLT) vs “because you” (DRC)
lexicalv43 translation of 'prōtokathedrias' (uppermost/best/chief/first seats) — “uppermost seats” (KJV, WEBSTER, DRC) vs “best” (WEB) vs “chief” (ASV) vs “first” (YLT) vs “first seat” (DARBY)
lexicalv43 translation of 'aspasmous' (greetings/salutations) — “greetings” (KJV, WEBSTER) vs “the salutations” (ASV, YLT) vs “salutations” (DARBY, DRC) vs “the” (WEB)
lexicalv43 translation of 'agorais' (markets/marketplaces) — “marketplaces” (WEB, ASV) vs “markets” (KJV, WEBSTER) vs “market-places” (YLT, DARBY) vs “marketplace” (DRC)
lexicalv45 translation of 'Didaskale' (Teacher/Master) and phrasing — “Teacher in” (WEB, ASV, DARBY) vs “Master thus” (KJV, WEBSTER) vs “Teacher these things” (YLT) vs “in” (DRC)
stylisticv46 placement of 'Woe to you' — “to” (WEB, DARBY, WEBSTER, DRC) vs “Woe unto” (KJV, ASV) vs “And to” (YLT)
lexicalv46 translation of 'dysbastakta' (grievous/heavy/difficult to carry) — “grievous to be borne” (KJV, ASV, YLT, WEBSTER) vs “that are difficult carry” (WEB) vs “heavy bear” (DARBY) vs “which they cannot bear” (DRC)
grammaticalv47 phrasing of 'hoti' (for/because/who) — “for ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “because” (YLT) vs “who” (DRC)
lexicalv47 translation of 'mnēmeia' (tombs/sepulchres/monuments) — “tombs” (WEB, ASV, YLT) vs “sepulchres” (KJV, DARBY) vs “sepulchers” (WEBSTER) vs “monuments” (DRC)
lexicalv47 translation of 'de' (and/but) — “and” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “but” (DARBY)
lexicalv48 translation of 'ergois' (works/deeds/doings) — “works” (WEB, ASV, YLT, DARBY) vs “deeds” (KJV, WEBSTER) vs “doings” (DRC)
stylisticv48 pronoun choice (ye/you) or auxiliary inclusion — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “do” (YLT)
lexicalv48 translation of 'mnēmeia' (tombs/sepulchres) — “tombs” (WEB, ASV, YLT) vs “sepulchres” (KJV, DARBY, DRC) vs “sepulchers” (WEBSTER)
lexicalv49 translation of 'dia touto' (Therefore / For this reason) — “Therefore” (WEB, KJV, ASV, WEBSTER) vs “because of this” (YLT) vs “For this reason” (DARBY) vs “For this cause” (DRC)
grammaticalv49 tense/phrasing of 'apoktenousin' (will kill/slay) — “will kill” (WEB, DRC) vs “kill” (ASV, YLT) vs “them they shall slay” (KJV) vs “these they kill” (DARBY) vs “will” (WEBSTER)
lexicalv49 translation of 'ekdiōxousin' (persecute / drive out by persecution) — “persecute” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “drive out by persecution” (DARBY)
textualv51 variant reading 'Zachariah who' versus 'who was slain' or relative pronoun usage — “who” (YLT, DARBY, WEBSTER) vs “Zachariah who” (WEB, ASV) vs “Zacharias which perished” (KJV) vs “who was slain” (DRC)
lexicalv51 translation of 'oikou' (temple/sanctuary/house) and 'nai' (verily/yes/yea) — “temple verily” (KJV, WEBSTER) vs “sanctuary Yes” (WEB) vs “sanctuary yea” (ASV) vs “house yes” (YLT) vs “house yea” (DARBY) vs “Yea” (DRC)
grammaticalv52 phrasing of the participle 'eiserchomenous' (entering in) — “them that were entering” (KJV, ASV, WEBSTER) vs “those who” (WEB, DARBY) vs “those coming” (YLT) vs “those” (DRC)
grammaticalv52 tense/auxiliary for 'ekōlysate' (hindered) — “ye hindered” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “did hinder” (YLT) vs “have” (DARBY) vs “you have” (DRC)
textualv53 variant reading placing 'Pharisees' instead of 'scribes' (Vulgate textual tradition) — “scribes” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Pharisees” (DRC)
textualv53 variant reading placing 'lawyers' instead of 'Pharisees' (Vulgate textual tradition) — “Pharisees” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “lawyers” (DRC)
lexicalv54 translation of 'enedreuontes' (laying wait / lying in wait / watching) — “Laying wait for” (KJV, ASV, YLT, WEBSTER) vs “lying in” (WEB, DRC) vs “watching” (DARBY)

Étape 6Synthèse — affirmations atomiques, par famille, pas par nombre de sièges

Chaque déclaration est divisée en plus petites affirmations testables ; chaque profil éligible répond AFFIRME / REJETTE / NUANCE / SILENCIEUX sur chacune.

Le consensus

Universally, it is affirmed that Jesus pronounces severe woes against the religious leaders for prioritizing outward ritual purity while harboring inward wickedness and neglecting justice. Most traditions affirm that Jesus provides the disciples with a model for prayer, prioritizing God's kingdom and daily provision, and uses parables to encourage persistent asking; furthermore, it is broadly recognized that his exorcisms by the 'finger of God' demonstrate the definitive arrival of the Kingdom and the overpowering of Satan, with several traditions sacramentally interpreting the 'daily bread' as the Eucharistic Bread of Life. The application of this prayer model is disputed, dividing those who believe Christ's instructions warrant the church's use of fixed liturgical forms from those who view the prayer strictly as a structural directory for spontaneous, Spirit-led prayer. The promise of the Holy Spirit to those who ask is similarly disputed, separating traditions that view it as a general provision for obedient believers from those asserting it is a mandate to actively seek a distinct, subsequent empowerment. Finally, Christ's redirection of true blessedness from his biological mother to those who keep God's word is disputed, dividing traditions that exalt Mary as the supreme exemplar of faithful obedience from those emphasizing the primacy of the external Word over biological and meritorious privileges.

Panchrétien — SOUTIEN dans chaque famille éligible

Jesus provides the disciples with a model for prayer, prioritizing God's kingdom and daily provision, and uses parables to encourage persistent asking.
9 affirment · 0 rejettent · 1 nuancent · 2 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (10)
- Catholic · AFFIRM
  “Jesus instructs his disciples in prayer, providing a shorter Lucan form of the 'Our Father' and emphasizing persistent, bold petition through the parable of the friend at midnight.”
- Eastern Orthodox · AFFIRM
  “In this chapter, Jesus instructs his disciples in prayer, offering a model of addressing God as Father and petitioning for daily provision, forgiveness, and deliverance (vv. 1-4). He emphasizes persistence in prayer, assuring that the Father will give the Holy Spirit to those who ask (vv. 5-13).”
- Oriental Orthodox · AFFIRM
  “Luke 11 presents Jesus instructing His disciples in prayer, offering a model petition and parables urging persistence.”
- Anglican / Episcopal · AFFIRM
  “In Luke 11, Jesus models and teaches prayer, giving his disciples a concise invocation of the Father's kingdom and daily provision. He uses parables of persistence to assure them of the Father's willingness to give the Holy Spirit to those who ask.”
- Reformed / Presbyterian · AFFIRM
  “In Luke 11, Jesus provides his disciples with a model for prayer, followed by a parable emphasizing persistent asking and the Father's readiness to give the Holy Spirit.”
- Baptist · AFFIRM
  “In this chapter, Jesus teaches his disciples how to pray, providing a model of petition focused on God's kingdom and daily provision, followed by parables emphasizing persistence and God's willingness to give the Holy Spirit to those who ask.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “In this chapter, Jesus teaches his disciples a pattern for prayer, utilizing the parables of the persistent friend and the asking child to emphasize God's eagerness to give the Holy Spirit to those who ask.”
- Anabaptist / Mennonite · AFFIRM
  “In Luke 11, Jesus teaches his disciples a concise model of communal prayer, emphasizes persistence in approaching God, and asserts his authority over the demonic realm as proof that God's kingdom has arrived.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Jesus models and teaches prayer, moving from the communal petitions of the Lord's Prayer (11:1-4) to a parable emphasizing shameless persistence (11:5-8).”
- Restorationist / Churches of Christ · AFFIRM
  “In Luke 11, Jesus provides His disciples with a model for prayer, emphasizing persistence and the Father's willingness to give good gifts, including the Holy Spirit.”
Jesus pronounces severe woes against the religious leaders for prioritizing outward ritual purity while harboring inward wickedness and neglecting justice.
12 affirment · 0 rejettent · 0 nuancent · 0 silencieuxAncienne SUPPORTRéforme SUPPORTÉglises libres SUPPORT
qui a dit quoi (12)
- Catholic · AFFIRM
  “He then condemns his generation's demand for spectacular signs, offering only the sign of Jonah, teaches on the interior light of the body, and pronounces a series of severe woes against the Pharisees and lawyers for prioritizing external purity and legalism over internal justice and the love of God.”
- Eastern Orthodox · AFFIRM
  “He then condemns the generation for seeking signs, offering only the sign of Jonah (vv. 29-32), teaches about the 'eye' as the lamp of the body (vv. 33-36), and delivers a series of harsh woes against the Pharisees and lawyers for prioritizing outward purity and legalistic burdens over inward justice and the love of God (vv. 37-54).”
- Oriental Orthodox · AFFIRM
  “Following this, Jesus redefines true blessedness around hearing and keeping God's word, offers the sign of Jonah to an unrepentant generation, and pronounces severe woes upon the Pharisees and lawyers for their hypocrisy and neglect of inward purity.”
- Anglican / Episcopal · AFFIRM
  “Finally, Jesus issues severe woes against the Pharisees and lawyers, condemning them for prioritizing outward purity, minor tithes, and social prestige over inward justice, love, and true spiritual knowledge.”
- Lutheran · AFFIRM
  “Finally, He refuses to give a sign to an evil generation other than the sign of Jonah, and at a dinner, pronounces a series of fierce prophetic woes against the Pharisees and lawyers for prioritizing outward purity and legalistic burdens over inward justice and the love of God.”
- Reformed / Presbyterian · AFFIRM
  “While dining at a Pharisee's house, he pronounces a series of woes against the Pharisees and lawyers for prioritizing external purity and human traditions while neglecting inward justice, the love of God, and for hindering the people by taking away the 'key of knowledge.'”
- Baptist · AFFIRM
  “Jesus denounces the Pharisees and scribes for hypocrisy, prioritizing external ceremonial cleanness and minor tithing over inward justice, the love of God, and the recognition of God's messengers.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The chapter concludes with a fierce series of woes against the Pharisees and lawyers for prioritizing outward ritual over inward purity, justice, and the love of God.”
- Anabaptist / Mennonite · AFFIRM
  “The chapter concludes with Jesus pronouncing severe woes upon the Pharisees and scribes for prioritizing outward ritual purity while neglecting inward justice, and for participating in a historical lineage of violence against God's prophets.”
- Classical Trinitarian Pentecostal · AFFIRM
  “The chapter concludes with Jesus warning about the return of unclean spirits (11:24-26) and delivering a series of woes against the religious leaders for their inner corruption (11:37-54).”
- Seventh-day Adventist · AFFIRM
  “The chapter concludes with sharp warnings against an evil generation seeking signs, followed by a series of woes directed at the Pharisees and lawyers for prioritizing outward ritual purity over inward transformation, justice, and the love of God, while actively hindering others from the truth.”
- Restorationist / Churches of Christ · AFFIRM
  “The chapter concludes with a fierce denunciation of the Pharisees and lawyers for their hypocrisy, focus on external ritual over internal purity, and their creation of burdensome, man-made religious traditions that lock others out of true knowledge.”

Large — SOUTIEN dans toutes les familles sauf une, cette dernière étant indéterminée

Jesus attributes his exorcisms to the 'finger of God,' demonstrating the definitive arrival of the Kingdom of God and the overpowering of Satan.
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qui a dit quoi (8)
- Catholic · AFFIRM
  “Following a miraculous healing, he defends his exorcisms against accusations of demonic collusion, declaring that the 'finger of God' signifies the definitive arrival of the Kingdom.”
- Eastern Orthodox · AFFIRM
  “Following an exorcism, Jesus defends his authority against accusations of demonic collusion, declaring that he acts by the 'finger of God,' signifying the arrival of the Kingdom, and warns of the danger of an empty, unprotected spiritual house (vv. 14-26).”
- Anglican / Episcopal · AFFIRM
  “Amidst exorcisms, Jesus refutes accusations of demonic collusion, declaring that his works by the 'finger of God' signal the arrival of God's kingdom and the overpowering of the 'strong man.'”
- Reformed / Presbyterian · AFFIRM
  “He defends his exorcisms against accusations of demonic collusion, asserting that his works by the 'finger of God' demonstrate the arrival of God's kingdom and the binding of Satan.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “He defends his exorcisms against accusations of demonic collusion, declaring that the kingdom of God has arrived.”
- Anabaptist / Mennonite · AFFIRM
  “In Luke 11, Jesus teaches his disciples a concise model of communal prayer, emphasizes persistence in approaching God, and asserts his authority over the demonic realm as proof that God's kingdom has arrived.”
- Classical Trinitarian Pentecostal · AFFIRM
  “He defends his exorcisms as the work of the finger of God (11:20), portraying himself as the stronger man who disarms the strong man (11:21-22).”
- Seventh-day Adventist · AFFIRM
  “When accused of casting out demons by Beelzebul, Jesus exposes the logical flaw of a divided demonic kingdom and asserts that His exorcisms demonstrate the arrival of God's kingdom, casting Himself as the 'stronger' one who binds the 'strong man' (Satan).”

Spécifique à la famille — caractéristique d’une seule famille

The Lord's Prayer structurally anchors the daily cycles of the canonical hours or the Daily Office.
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qui a dit quoi (4)
- Catholic · AFFIRM
  “The instruction on persistent prayer and the 'Our Father' anchors the Liturgy of the Hours and the Rosary.”
- Eastern Orthodox · AFFIRM
  “The Lord's Prayer (vv. 2-4) is the anchor of the daily Trisagion prayers, prayed by the faithful morning, evening, and at the start of all divine services.”
- Oriental Orthodox · AFFIRM
  “The Lord's Prayer is recited continually, opening and closing the canonical hours in the Coptic Agpeya and the Syriac Shehimo, functioning as the fulfillment of Christ's command to persist in asking and knocking.”
- Anglican / Episcopal · AFFIRM
  “The disciples' request, 'Lord, teach us to pray' (11:1), is practically answered in the Anglican tradition by the Daily Office of Morning and Evening Prayer, which structurally hinges on the recitation of the Lord's Prayer.”
The petition for 'daily bread' is understood sacramentally as referring to the Eucharistic Bread of Life alongside physical sustenance.
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qui a dit quoi (3)
- Catholic · AFFIRM
  “The request for 'daily bread' (v. 3) is understood to carry a dual meaning; the Catechism of the Catholic Church affirms that it denotes both necessary physical nourishment and the 'supersubstantial' Eucharistic Bread of Life.”
- Eastern Orthodox · AFFIRM
  “Maximus the Confessor reads 'daily bread' (epiousios) not merely as physical sustenance but as the 'super-essential' bread of the Eucharist and the incarnate Word.”
- Oriental Orthodox · AFFIRM
  “Cyril of Alexandria, in his Commentary on Luke, reads the petition for daily bread as fundamentally Eucharistic, pointing to the spiritual nourishment that sustains the believer.”
The binding of the 'strong man' by the 'stronger man' is an illustration of the cosmic conflict between Christ and Satan, forming the basis of the believer's rescue from the demonic kingdom.
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qui a dit quoi (5)
- Anglican / Episcopal · AFFIRM
  “The baptismal liturgy conceptually enacts the 'stronger man' theology (11:21-22), requiring candidates to explicitly renounce Satan and the spiritual forces of wickedness before receiving the sealing of the Holy Spirit (11:13).”
- Lutheran · AFFIRM
  “Christ is the 'stronger man' (vv. 21-22) who alone defeats the devil, removing our reliance on human strength and locating our deliverance entirely in Christ's victory.”
- Reformed / Presbyterian · AFFIRM
  “Furthermore, Christ's claim to cast out demons by the 'finger of God' (v. 20) is read redemptive-historically as the active power of the Holy Spirit inaugurating the kingdom and plundering the 'strong man' (vv. 21-22).”
- Classical Trinitarian Pentecostal · AFFIRM
  “Additionally, the chapter undergirds contemporary deliverance ministry; congregations actively pray for the oppressed, exercising faith that the stronger man has overcome the enemy (11:22).”
- Seventh-day Adventist · AFFIRM
  “Ellen G. White identifies Satan as the 'strong man armed' holding humanity captive, and Christ as the 'stronger' one who invades his domain, spoils his goods, and liberates the captives.”
The warning of the swept but empty house teaches that moral reformation or justification must be accompanied by the continuous indwelling of the Holy Spirit to prevent spiritual relapse or backsliding.
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qui a dit quoi (5)
- Eastern Orthodox · AFFIRM
  “The warning about the return of the unclean spirit (vv. 24-26) and the teaching on the 'single eye' (vv. 34-36) are applied as urgent calls to 'nepsis' (spiritual watchfulness); monastics and laypeople alike are taught that cleansing the heart of vice is insufficient unless it is actively occupied by the continuous presence of the Holy Spirit (v. 13), often sought through the unceasing invocation of the Jesus Prayer.”
- Oriental Orthodox · AFFIRM
  “Ascetic writers draw heavily on the imagery of the swept and garnished house to warn monks and laypeople against spiritual complacency; an empty soul, even if cleansed of initial sin, remains vulnerable unless actively filled with the Holy Spirit and virtues.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The parable of the unclean spirit returning to a house 'swept and garnished' (verses 24-26) is traditionally interpreted as a stern warning against backsliding; it illustrates that a soul cleansed by justification must be subsequently filled with God's Spirit, lest it fall away into a worse state.”
- Classical Trinitarian Pentecostal · AFFIRM
  “The warnings about the empty, swept house (11:24-26) are frequently preached to emphasize the necessity of being continuously filled with the Spirit to maintain spiritual freedom and avoid relapse.”
- Seventh-day Adventist · AFFIRM
  “The warning against having a spiritual vacuum (vv. 24-26) is applied practically to emphasize that discarding sinful habits must be accompanied by a daily surrender to Christ's Spirit.”
The exchange regarding the blessed womb is ritually employed as the principal Gospel proclamation for major feasts of the Virgin Mary.
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qui a dit quoi (2)
- Catholic · AFFIRM
  “The Mariological interpretation of verses 27-28 is vividly expressed in the Eastern Catholic churches; the Byzantine Lectionary prescribes this specific pericope as the standard Gospel reading for major feasts of the Theotokos (such as the Dormition and her Nativity), ritually honoring Mary as the first and greatest disciple of the Word.”
- Eastern Orthodox · AFFIRM
  “Verses 27-28 are universally known to the faithful because they are appended to the story of Mary and Martha to form the standard Gospel pericope read at the Divine Liturgy for almost all major feasts of the Theotokos (such as the Dormition and the Nativity of the Virgin).”
The 'key of knowledge' represents the plain reading and pure preaching of Scripture, which religious leaders obscure by imposing human traditions.
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qui a dit quoi (3)
- Reformed / Presbyterian · AFFIRM
  “The 'key of knowledge' (v. 52) is fundamentally identified with the faithful preaching and understanding of Scripture. Calvin and later Reformed theologians argued that the lawyers of Jesus' day—and the Roman Catholic magisterium of the Reformation era—had 'taken away the key' by imposing unbiblical traditions and withholding the clear teaching of the Word, thereby hindering the people from entering the kingdom.”
- Seventh-day Adventist · QUALIFY
  “The woes to the Pharisees (vv. 39-52) are frequently utilized in Adventist preaching as a persistent warning to the church itself: possessing the 'key of knowledge' (such as prophetic understanding and the Sabbath) is deeply dangerous if it devolves into legalism, hypocrisy, and a failure to practice justice and the love of God.”
- Restorationist / Churches of Christ · AFFIRM
  “They argued that denominational clergy, much like the lawyers of Luke 11, had taken away this key by substituting human creeds, complex theological systems, and clerical authority for the simple New Testament pattern.”

Spécifique à la tradition — une seule tradition

The petitions in the Lord's Prayer are not a means to make God act, but a plea for believers to faithfully receive and recognize what God already provides.
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qui a dit quoi (1)
- Lutheran · AFFIRM
  “The petitions for the coming of the Kingdom and the giving of daily bread (vv. 2-4) are prayers that we may realize and faithfully receive what God already gives out of His fatherly goodness.”
The petition for 'daily bread' functions as an ethical mandate for simple living, economic sharing, and mutual aid within the community.
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- Anabaptist / Mennonite · AFFIRM
  “The request for 'daily bread' (Luke 11:3) is taught as a mandate for simple living, economic sharing, and mutual aid within the community, trusting God rather than hoarding wealth.”
The petition to forgive as we forgive others requires a literal commitment to nonviolence, precluding participation in war or carnal vengeance.
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qui a dit quoi (1)
- Anabaptist / Mennonite · AFFIRM
  “Menno Simons argued that this verse entirely precludes participation in war, capital punishment, or personal vengeance; a Christian cannot ask God for pardon while simultaneously holding the sword against a neighbor.”
The promise that the Father will give the Holy Spirit to those who ask is an assurance that believers can claim the crisis experience of entire sanctification by faith.
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qui a dit quoi (1)
- Methodist / Wesleyan / Holiness · AFFIRM
  “Utilizes the promise of the Father giving the Holy Spirit to those who ask as a foundational guarantee that believers can claim entire sanctification by faith right now.”
The parable of the friend at midnight teaches that persistent prayer for the Holy Spirit is intended to equip the believer to impart spiritual blessings to others.
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qui a dit quoi (1)
- Seventh-day Adventist · AFFIRM
  “White, in 'Christ's Object Lessons', argues that the parable does not illustrate overcoming divine reluctance, but rather demonstrates that human persistence enlarges the soul's capacity to receive the Holy Spirit, specifically for the purpose of blessing others ('asking to give').”
Christ's assurance that a father will not give a serpent instead of a fish guarantees that believers seeking spiritual gifts will not receive a counterfeit or demonic experience.
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qui a dit quoi (1)
- Classical Trinitarian Pentecostal · AFFIRM
  “Pastors use Jesus' assurance that the Father will not give a stone or a serpent (11:11-12) to dispel believers' fears of receiving a counterfeit or demonic spirit when seeking spiritual gifts.”
Christ's demonstration of Spirit-empowered deliverance provides the ongoing paradigm for the church's contemporary ministry of exorcism and spiritual warfare.
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qui a dit quoi (1)
- Classical Trinitarian Pentecostal · AFFIRM
  “Furthermore, Pentecostal scholars read the Beelzebul controversy (11:14-22) as a paradigm for present-day spiritual warfare.”
Christ's teaching that 'he who is not with me is against me' establishes an absolute boundary between the true church and worldly power, precluding institutional neutrality.
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qui a dit quoi (1)
- Anabaptist / Mennonite · AFFIRM
  “The declaration that one is either with Christ or scattering (Luke 11:23) establishes the absolute necessity of the church's separation from the kingdom of the world.”
The 'eye' of the body is identified with the spiritual intellect (nous), the purification of which is central to experiencing uncreated inner illumination.
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qui a dit quoi (1)
- Eastern Orthodox · AFFIRM
  “The hesychast tradition pays special attention to the 'eye' as the lamp of the body (v. 34), identifying this eye as the 'nous' (the spiritual intellect). Ascetic writers emphasize that if the nous is purified and 'single,' the whole soul is illumined by uncreated light, but if darkened by passions, spiritual blindness follows.”
The metaphor of the body having 'no part dark' describes the state of Christian perfection, where the believer achieves complete purity of intention and is entirely filled with God's love.
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qui a dit quoi (1)
- Methodist / Wesleyan / Holiness · AFFIRM
  “Furthermore, the teaching on the 'single eye' and a body 'having no part dark' (verses 34-36) is frequently read as a description of Christian perfection—an inward holiness where the believer's motives are entirely simplified in love for God, leaving no room for inbred sin.”
The condemnation of the Pharisees for outward washing illustrates that human works and civil righteousness are inadequate to satisfy God's demand for inward purity.
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qui a dit quoi (1)
- Lutheran · AFFIRM
  “The denunciation of the Pharisees for cleaning the outside of the cup while remaining inwardly wicked (v. 39) proves that God's Law requires profound inward obedience that external human works cannot achieve.”
Almsgiving functions as a spiritual cleansing force when it is the external expression of inward charity.
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qui a dit quoi (1)
- Catholic · AFFIRM
  “Thomas Aquinas draws on verse 41 in the 'Summa Theologica' to demonstrate that external almsgiving holds purifying power only when it flows from the inward cleansing of charity.”
The unbroken lineage of murdered prophets from Abel to Zechariah identifies the true church across history as a persecuted minority suffering at the hands of religious and state establishments.
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qui a dit quoi (1)
- Anabaptist / Mennonite · AFFIRM
  “Thieleman J. van Braght, in the *Martyrs Mirror*, used these verses to construct a theology of martyrdom, arguing that the true church has always been a persecuted minority suffering at the hands of religious and political establishments, rather than a persecuting state church.”

Mentionné à travers les familles — affirmé quelque part dans chaque famille, sans majorité — pas de consensus

The 'finger of God' is identified pneumatologically as the Holy Spirit, demonstrating the Trinitarian nature of Christ's miraculous works.
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qui a dit quoi (5)
- Catholic · AFFIRM
  “Ambrose, reflecting on the 'finger of God' (v. 20), identifies this explicitly as the Holy Spirit, drawing a typological link to the finger of God that inscribed the Law on stone, now establishing the New Law by casting out the kingdom of darkness.”
- Eastern Orthodox · AFFIRM
  “Basil the Great points to Christ casting out demons by the 'finger of God' (v. 20) as proof of the Spirit's consubstantiality and synergistic operation with the Son.”
- Oriental Orthodox · AFFIRM
  “In the Beelzebul controversy, Cyril identifies the finger of God as the Holy Spirit, arguing that Christ casts out demons not by an external power, but by His own Spirit, demonstrating the consubstantiality of the Trinity and the divine authority of the one incarnate nature.”
- Reformed / Presbyterian · AFFIRM
  “Furthermore, Christ's claim to cast out demons by the 'finger of God' (v. 20) is read redemptive-historically as the active power of the Holy Spirit inaugurating the kingdom and plundering the 'strong man' (vv. 21-22).”
- Classical Trinitarian Pentecostal · AFFIRM
  “The finger of God (11:20) is recognized as the Holy Spirit, demonstrating that the Kingdom of God advances dynamically through Spirit-empowered deliverance and the subjugation of demonic forces.”
Jesus warns that an unclean spirit, upon returning to an unoccupied house, will bring worse spirits with it.
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qui a dit quoi (6)
- Eastern Orthodox · AFFIRM
  “The warning about the return of the unclean spirit (vv. 24-26) and the teaching on the 'single eye' (vv. 34-36) are applied as urgent calls to 'nepsis' (spiritual watchfulness); monastics and laypeople alike are taught that cleansing the heart of vice is insufficient unless it is actively occupied by the continuous presence of the Holy Spirit (v. 13), often sought through the unceasing invocation of the Jesus Prayer.”
- Lutheran · AFFIRM
  “Jesus dismantles this logic, declaring Himself the 'stronger man' who overcomes Satan, and warns of the danger of an empty house to which an unclean spirit returns.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Emphasizes that the state of the backslider (whose empty house is re-inhabited by demons) becomes worse than before they ever knew God.”
- Classical Trinitarian Pentecostal · AFFIRM
  “The chapter concludes with Jesus warning about the return of unclean spirits (11:24-26) and delivering a series of woes against the religious leaders for their inner corruption (11:37-54).”
- Seventh-day Adventist · AFFIRM
  “The passage concerning the swept and garnished house (vv. 24-26) is frequently interpreted as a warning against mere moral reformation; without the indwelling presence of the Holy Spirit, the soul remains vulnerable to a more severe demonic reoccupation.”
- Restorationist / Churches of Christ · AFFIRM
  “He then defends His authority against accusations of demonic collusion, warning of the danger of an empty, unprotected spiritual state.”

Contesté — une famille est divisée, ou les familles s’opposent (affirment vs rejettent)

Christ's command 'When ye pray, say' provides biblical warrant for the church's use of fixed, prescribed liturgical forms of prayer.
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qui a dit quoi (5)
- Catholic · AFFIRM
  “The instruction on persistent prayer and the 'Our Father' anchors the Liturgy of the Hours and the Rosary.”
- Eastern Orthodox · AFFIRM
  “The Lord's Prayer (vv. 2-4) is the anchor of the daily Trisagion prayers, prayed by the faithful morning, evening, and at the start of all divine services.”
- Anglican / Episcopal · AFFIRM
  “Jesus's explicit command 'When ye pray, say...' provides biblical warrant for the Church's use of set, prescribed liturgical forms of prayer.”
- Baptist · DENY
  “Early Baptists and nonconformists, such as John Bunyan in 'I Will Pray with the Spirit', argued strongly against the imposition of fixed prayer forms, utilizing this passage to emphasize that true prayer requires the active, Spirit-led engagement of the heart.”
- Restorationist / Churches of Christ · DENY
  “Writers like J.W. McGarvey stressed that this is a 'model prayer' demonstrating the proper priorities and structure of prayer, rather than a fixed liturgy to be recited verbatim.”
The Lord's Prayer serves as a structural model or directory for spontaneous, Spirit-led prayer rather than a mandated liturgical script.
2 affirment · 3 rejettent · 1 nuancent · 6 silencieuxAncienne OPPOSERéforme LEANING-CONTESTEDÉglises libres UNDETERMINED
qui a dit quoi (6)
- Catholic · QUALIFY
  “The instruction on persistent prayer and the 'Our Father' anchors the Liturgy of the Hours and the Rosary.”
- Eastern Orthodox · DENY
  “The Lord's Prayer (vv. 2-4) is the anchor of the daily Trisagion prayers, prayed by the faithful morning, evening, and at the start of all divine services.”
- Oriental Orthodox · DENY
  “The Lord's Prayer is recited continually, opening and closing the canonical hours in the Coptic Agpeya and the Syriac Shehimo, functioning as the fulfillment of Christ's command to persist in asking and knocking.”
- Anglican / Episcopal · DENY
  “Against Puritan critiques that favored strictly extempore prayer, Richard Hooker appealed directly to Christ’s command, 'When ye pray, say...' (11:2), to defend the Book of Common Prayer's prescribed liturgies as thoroughly scriptural.”
- Baptist · AFFIRM
  “The instruction on prayer (vv. 2-4) is received primarily as a divine directory or pattern rather than a mandatory liturgical script.”
- Restorationist / Churches of Christ · AFFIRM
  “In Churches of Christ, Luke 11 is applied to justify extemporaneous, non-liturgical public and private prayer.”
The petition 'Thy kingdom come' reflects the pre-Pentecost dispensation, making it anachronistic for the post-Pentecost church to pray for the kingdom's arrival.
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qui a dit quoi (2)
- Lutheran · DENY
  “Lutherans apply this chapter by gathering around the preached Word as the true source of blessedness, continually praying the Lord's Prayer in corporate and private devotion as taught in the Catechism, and resting in Christ's objective victory over the demonic kingdom.”
- Restorationist / Churches of Christ · AFFIRM
  “Because the kingdom was established on Pentecost, modern Christians reside in the kingdom; thus, to pray for it to come is anachronistic and ignores the present reality of Christ's reign.”
The promise that the Father will give the Holy Spirit to those who ask is a mandate for believers to actively seek a distinct, subsequent empowerment or Baptism in the Holy Spirit.
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qui a dit quoi (3)
- Methodist / Wesleyan / Holiness · AFFIRM
  “In application, the Wesleyan-Holiness tradition frequently employs verse 13 as an altar-call invitation, encouraging seekers to passionately ask for the baptism or infilling of the Holy Spirit with the expectation of an immediate, gracious response.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Rather than viewing the gift of the Spirit exclusively as a one-time regenerative event at conversion, the tradition reads Jesus' instruction to ask as validating the pursuit of the Baptism in the Holy Spirit as a distinct empowerment.”
- Restorationist / Churches of Christ · DENY
  “Regarding the promise of the Holy Spirit to those who ask (v. 13), the tradition carefully distinguishes this from miraculous charismatic gifts.”
The promise of the Holy Spirit to those who ask is understood as the general provision for obedient believers in the new covenant, categorically distinct from ongoing miraculous manifestations.
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qui a dit quoi (2)
- Classical Trinitarian Pentecostal · DENY
  “Rather than viewing the gift of the Spirit exclusively as a one-time regenerative event at conversion, the tradition reads Jesus' instruction to ask as validating the pursuit of the Baptism in the Holy Spirit as a distinct empowerment.”
- Restorationist / Churches of Christ · AFFIRM
  “While there has been internal debate regarding whether the Spirit indwells the believer personally or solely through the medium of the Word, the tradition uniformly agrees that the promised Spirit is given as a gift to all who obey the gospel under the New Covenant, rather than an arbitrary mystical experience.”
Jesus corrects a pronouncement of blessing on his biological mother, redirecting true blessedness to those who hear and keep God's word.
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qui a dit quoi (7)
- Catholic · QUALIFY
  “Where some traditions read Jesus' response as a rebuke of his mother, the Catholic communion reads it as her highest praise.”
- Eastern Orthodox · AFFIRM
  “When a woman praises his mother's physical womb, Jesus redirects the blessing to obedience to God's word (vv. 27-28).”
- Oriental Orthodox · QUALIFY
  “The brief exchange regarding the blessed womb is not seen as a diminishment of the Theotokos; rather, the tradition understands Christ to be affirming that Mary's supreme blessedness lies precisely in her perfect obedience to the Word of God, which culminated in the Incarnation.”
- Anglican / Episcopal · AFFIRM
  “He redefines true blessedness around hearing and keeping God's word, rather than biological lineage.”
- Lutheran · AFFIRM
  “When a woman blesses His mother, Jesus redirects true blessedness to those who hear and keep God's word.”
- Baptist · AFFIRM
  “Jesus' declaration that blessedness belongs to those who 'hear the word of God, and keep it' (v. 28) resonates deeply with the Baptist prioritization of biblical authority and personal obedience over physical lineage or sacramental systems.”
- Restorationist / Churches of Christ · AFFIRM
  “Jesus redirects praise of His earthly mother toward those who hear and obey the word of God, identifies the 'sign of Jonah' as the only sign for a wicked generation, and teaches on spiritual illumination.”
Christ's statement that 'blessed are they that hear the word of God, and keep it' exalts Mary as the supreme exemplar of faithful obedience to the Word, forming the basis for her veneration.
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qui a dit quoi (5)
- Catholic · AFFIRM
  “Augustine famously articulates in 'De sancta virginitate' that Mary is more blessed for having conceived Christ by faith in her heart than by flesh in her womb; she is the supreme archetype of the one who 'hears the word of God, and keeps it.'”
- Eastern Orthodox · AFFIRM
  “Christ's response to the woman in the crowd (vv. 27-28) is read not as a diminishment of the Theotokos, but as the supreme dogmatic basis for her veneration: Mary is blessed not merely for her biological maternity, but because she is the first and greatest of those who 'hear the word of God, and keep it,' perfectly modeling human synergy with the divine will.”
- Oriental Orthodox · AFFIRM
  “The brief exchange regarding the blessed womb is not seen as a diminishment of the Theotokos; rather, the tradition understands Christ to be affirming that Mary's supreme blessedness lies precisely in her perfect obedience to the Word of God, which culminated in the Incarnation.”
- Anglican / Episcopal · QUALIFY
  “Furthermore, Jesus's response to the woman praising Mary's physical motherhood (11:27-28) has historically informed the via media's Mariology: honoring the Virgin while strictly subordinating physical privilege to the superior blessedness of obediently keeping God's word.”
- Restorationist / Churches of Christ · DENY
  “Jesus redirects praise of His earthly mother toward those who hear and obey the word of God, identifies the 'sign of Jonah' as the only sign for a wicked generation, and teaches on spiritual illumination.”
Christ's redirection of blessedness toward those who obey the Word emphasizes the primacy of the external Word over biological, physical, or meritorious privileges.
4 affirment · 0 rejettent · 1 nuancent · 7 silencieuxAncienne LEANING-CONTESTEDRéforme SUPPORTÉglises libres UNDETERMINED
qui a dit quoi (5)
- Oriental Orthodox · QUALIFY
  “The brief exchange regarding the blessed womb is not seen as a diminishment of the Theotokos; rather, the tradition understands Christ to be affirming that Mary's supreme blessedness lies precisely in her perfect obedience to the Word of God, which culminated in the Incarnation.”
- Anglican / Episcopal · AFFIRM
  “Furthermore, Jesus's response to the woman praising Mary's physical motherhood (11:27-28) has historically informed the via media's Mariology: honoring the Virgin while strictly subordinating physical privilege to the superior blessedness of obediently keeping God's word.”
- Lutheran · AFFIRM
  “Furthermore, Jesus' correction of the woman in verse 28 ('blessed are they that hear the word of God') anchors the Lutheran conviction regarding the primacy of the external Word; faith comes by hearing, and Mary's true blessedness lay in her faith in the Word rather than her biological maternity.”
- Baptist · AFFIRM
  “Jesus' declaration that blessedness belongs to those who 'hear the word of God, and keep it' (v. 28) resonates deeply with the Baptist prioritization of biblical authority and personal obedience over physical lineage or sacramental systems.”
- Restorationist / Churches of Christ · AFFIRM
  “Emotional experiences or hereditary religion are subordinated to the plain obedience of the Scriptures.”
True spiritual blessedness is achieved strictly by obedient action to divine revelation, precluding concepts of grace that minimize human obedience.
1 affirment · 1 rejettent · 0 nuancent · 10 silencieuxAncienne UNDETERMINEDRéforme LEANING-CONTESTEDÉglises libres UNDETERMINED
qui a dit quoi (2)
- Lutheran · DENY
  “Outward, civil righteousness cannot substitute for inward purity, which is hopelessly corrupted by original sin and can only be cleansed by God's grace through faith.”
- Restorationist / Churches of Christ · AFFIRM
  “Verse 28, 'blessed are they that hear the word of God, and keep it,' is frequently highlighted in preaching to underscore the tradition's core tenet: true faith is inextricably linked to active obedience to New Testament commands.”
The condemnation of the Pharisees for outward washing demonstrates that God requires inward, spiritual worship, rendering external human ceremonies and religious formalism invalid.
2 affirment · 1 rejettent · 4 nuancent · 5 silencieuxAncienne LEANING-CONTESTEDRéforme UNDETERMINEDÉglises libres LEANING-CONTESTED
qui a dit quoi (7)
- Catholic · QUALIFY
  “Thomas Aquinas draws on verse 41 in the 'Summa Theologica' to demonstrate that external almsgiving holds purifying power only when it flows from the inward cleansing of charity.”
- Oriental Orthodox · DENY
  “The woes to the Pharisees serve as a constant ascetic warning that fasting and liturgical exactitude must be matched by internal charity and justice.”
- Anglican / Episcopal · QUALIFY
  “Finally, the woes to the Pharisees (11:39-52) are applied in Anglican social ethics as a self-critical call to ensure that liturgical beauty and institutional tradition do not become 'unseen tombs' that mask extortion, wickedness, or the neglect of the marginalized.”
- Reformed / Presbyterian · AFFIRM
  “In his *Institutes of the Christian Religion*, Calvin appeals to Jesus' condemnation of outward washing (vv. 39-40) to critique mere external ceremonies in worship, arguing that God demands the inward devotion of the heart.”
- Baptist · QUALIFY
  “The condemnation of cleaning only the 'outside of the cup' (v. 39) reinforces the foundational Baptist doctrine of regenerate church membership, which insists that outward ordinances (like baptism) must follow inward, spiritual transformation.”
- Anabaptist / Mennonite · QUALIFY
  “The woes directed at the Pharisees (Luke 11:39-44) are frequently applied as internal warnings to the church against the dangers of nominal Christianity, legalism, and empty ritualism, emphasizing that outward forms—including believers' baptism itself—are meaningless without an inward transformation characterized by 'justice and God’s love' (Luke 11:42).”
- Restorationist / Churches of Christ · AFFIRM
  “The chapter concludes with a fierce denunciation of the Pharisees and lawyers for their hypocrisy, focus on external ritual over internal purity, and their creation of burdensome, man-made religious traditions that lock others out of true knowledge.”

Étape 7Générer la New Consensus Bible

À partir du texte en langue originale. Les traditions documentent la réception ; elles ne votent pas sur la formulation. Chaque formulation contestée tranchée par le rendu est listée ci-dessous, et non masquée.

¹And it happened, while he was in a certain place praying, when he stopped, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples." ²And he said to them, "Whenever you pray, say: 'Our Father, the one in the heavens, let your name be treated as holy. Let your kingdom come. Let your will happen, as in heaven also on the earth; ³give us our daily bread day by day; ⁴and forgive us our sins, for we ourselves also forgive everyone indebted to us; and do not bring us into temptation, but rescue us from the evil one.'" ⁵And 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, ⁶since a friend of mine came to me from a journey, and I do not have what I will set before him'; ⁷and that one from within, answering, will say, 'Do not cause me troubles; the door has already been shut, and the children are with me in bed; I cannot rise and give to you'? ⁸I tell you, even if having risen he will not give to him because of being his friend, yet because of his shamelessness, getting up, he will give him as many as he needs. ⁹And I tell you: keep asking, and it will be given to you; keep seeking, and you will find; keep knocking, and it will be opened to you. ¹⁰For everyone asking receives, and the one seeking finds, and to the one knocking it will be opened. ¹¹And which of you, a father, if the son will ask for bread, will hand him a stone? Or also a fish, will he hand him a snake instead of a fish? ¹²Or also if he will ask for an egg, will he hand him a scorpion? ¹³If you then, being evil, know to give good gifts to your children, how much more will the Father from heaven give the Holy Spirit to those asking him!" ¹⁴And he was casting out a demon, and it was mute. And it happened, when the demon went out, the mute man spoke; and the crowds marveled. ¹⁵But some of them said, "By Beelzebul, the ruler of the demons, he casts out the demons." ¹⁶And others, testing him, were seeking from him a sign from heaven. ¹⁷But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation, and house falls upon house. ¹⁸And if Satan also is divided against himself, how will his kingdom stand? Because you say that I cast out the demons by Beelzebul. ¹⁹But if I cast out the demons by Beelzebul, by whom do your sons cast them out? For this reason they will be your judges. ²⁰But if by the finger of God I cast out the demons, then the kingdom of God has arrived upon you. ²¹When the strong man, fully armed, guards his own courtyard, his possessions are in peace; ²²but whenever the stronger man comes upon him and overcomes him, he takes away his panoply in which he had placed his trust, and distributes his spoils. ²³The one who is not with me is against me, and the one who does not gather with me scatters. ²⁴"Whenever the unclean spirit goes out from the person, it passes through waterless places seeking rest; and not finding it, then it says, 'I will turn back to my house from where I came out.' ²⁵And coming, it finds it swept and adorned. ²⁶Then it goes and takes with itself seven other spirits more evil than itself, and entering in, they settle there; and the last state of that person becomes worse than the first." ²⁷And it happened, as he was saying these things, a certain woman lifted up her voice out of the crowd and said to him, "Blessed is the womb the one bearing you, and the breasts which you nursed!" ²⁸But he said, "On the contrary, blessed are those hearing the word of God and keeping it." ²⁹And as the crowds were gathering even more, he began to say, "This generation is an evil generation; it seeks a sign, and a sign will not be given to it except the sign of Jonah the prophet. ³⁰For just as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation. ³¹Queen of the South will be raised up in the judgment 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 look, one greater than Solomon is here. ³²Men of Nineveh will stand up in the judgment with this generation and will condemn it; because they repented at the preaching of Jonah, and look, one greater than Jonah is here. ³³"But no one, having lit a lamp, puts it in a hidden place, nor under the basket, but upon the lampstand, so that those entering in may see the light. ³⁴The lamp of your body is your eye. Therefore whenever your eye is single, your whole body also is full of light; but whenever it is evil, your body also is dark. ³⁵Watch therefore that the light that is in you is not darkness. ³⁶If therefore your whole body is full of light, not having any dark part, it will be wholly full of light, as when the lamp illuminates you with its flash." ³⁷Now as he was speaking, a certain Pharisee asked him so that he might dine with him; and entering in, he reclined at table. ³⁸But the Pharisee, seeing it, marveled that he did not first wash before the meal. ³⁹But the Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but the inside of you is full of plunder and wickedness. ⁴⁰Fools, did not the one making the outside make the inside also? ⁴¹But rather give as gifts the things that are inside, and look, all things are clean to you. ⁴²"But woe to you Pharisees! Because you tithe the mint and the rue and every herb, and you pass by the justice and the love of God; but it was necessary to do these things, and not to neglect those. ⁴³Woe to you Pharisees! Because you love the chief seat in the synagogues and the greetings in the marketplaces. ⁴⁴Woe to you, scribes and Pharisees, hypocrites! Because you are like the unseen tombs, and the people walking over them do not know it." ⁴⁵And answering, one of the lawyers says to him, "Teacher, saying these things you insult us also." ⁴⁶But he said, "And woe to you lawyers! Because you load people with difficult-to-carry burdens, and you yourselves do not touch the burdens with one of your fingers. ⁴⁷Woe to you! Because you build the tombs of the prophets, and your fathers killed them. ⁴⁸Therefore you are witnesses and you consent to the works of your fathers; because they indeed killed them, and you build their tombs. ⁴⁹Because of this also the wisdom of God said: 'I will send to them prophets and apostles, and some of them they will kill and persecute,' ⁵⁰so that the blood of all the prophets poured out from the foundation of the world may be required from this generation, ⁵¹from the blood of Abel to the blood of Zachariah, the one perishing between the altar and the house. Yes, I tell you, it will be required from this generation. ⁵²Woe to you lawyers! Because you took away the key of knowledge; you yourselves did not enter, and those entering in you hindered." ⁵³And as he went out from there, the scribes and the Pharisees began to be fiercely hostile and to cross-examine him about many things, ⁵⁴lying in wait for him and seeking to catch something out of his mouth so that they might accuse him.

Choix effectués — chaque conflit que le rendu a tranché

Verset	Source	Options	Choix	Pourquoi	Cat.
v1	ἐδίδαξεν	taught (T, A), instructed (S)	taught	Preserves the cognate link with 'teach' earlier in the verse.	stylistic
v2	ὁ ἐν τοῖς οὐρανοις	which art in heaven (T), who art in the heavens (T), in heaven (T), the one in the heavens (S, A)	the one in the heavens	Preserves the distinct definite article pattern and plural noun.	grammatical
v2	ὅταν προσεύχησθε	When ye pray (T), When you pray (T), Whenever you pray (S, A)	Whenever you pray	Translates the subjunctive construction expressing repeated or indefinite occurrence.	grammatical
v2	ἁγιασθήτω	Hallowed be (T), may your name be kept holy (T), let your name be treated as holy (S, A)	let your name be treated as holy	Conveys the passive imperative meaning in contemporary English without archaic terminology.	interpretive
v2	ἐλθέτω ἡ βασιλεία σου	Thy kingdom come (T), May your Kingdom come (T), Let your kingdom come (S, A)	Let your kingdom come	Resolves the dispute regarding pre-Pentecost dispensation by retaining the active petition for the kingdom's arrival as prescribed by the text.	interpretive
v2	λέγετε	say (T, A), command to say (S)	say	Translates the direct imperative which touches the dispute over liturgical forms versus a spontaneous directory for prayer.	interpretive
v3	ἐπιούσιον	daily (T), appointed (T), needed (T)	daily	Retains the widely accepted rendering of a difficult lexical item while remaining accessible.	lexical
v4	μὴ εἰσενέγκῃς	lead us not (T), Bring us not (T), do not bring us (S, A)	do not bring us	Accurately renders the active subjunctive with negative prohibition in modern phrasing.	lexical
v5	τίς ἐξ ὑμῶν ἕξει	Which of you shall have (T), Who of you shall have (T), Which of you will have (S, A)	Which of you will have	Matches contemporary English usage for future questions.	stylistic
v5	χρῆσόν	lend (T), let me have (T)	lend	Most direct translation of the aorist imperative requesting a temporary loan.	lexical
v6	ἐπειδὴ	For (T), since (T), seeing (T), Because (T)	since	Accurately connects the clauses causally in modern English.	lexical
v7	μή μοι κόπους πάρεχε	Trouble me not (T), Don't bother me (T), Do not cause me troubles (S, A)	Do not cause me troubles	Preserves the underlying Greek plural for 'troubles'.	grammatical
v8	τὴν ἀναίδειαν	importunity (T), persistence (T), shamelessness (T, S, A)	shamelessness	Aligns with the cultural context of honor-saving obligation and academic consensus.	lexical
v8	ἀναστὰς ... ἐγερθεὶς	rise ... rise (T), get up ... get up (T), having risen ... getting up (S, A)	having risen ... getting up	Captures the distinct Greek participle forms and their sequential narrative function alongside the noun shamelessness.	stylistic
v9	αἰτεῖτε ... ζητεῖτε ... κρούετε	Ask ... seek ... knock (T), keep asking ... keep seeking ... keep knocking (T, S, A)	keep asking ... keep seeking ... keep knocking	Reflects the ongoing aspect of the present imperatives.	grammatical
v10	ὁ αἰτῶν ... ὁ ζητῶν	every one that asketh ... he that seeketh (T), everyone who asks ... He who seeks (T), the one asking ... the one seeking (S, A)	everyone asking ... the one seeking	Preserves the substantive participle structure with the definite article pattern.	grammatical
v13	πνεῦμα ἅγιον	the Holy Spirit (T), the good Spirit (T)	the Holy Spirit	Follows the overwhelming textual evidence and Lukan redactional emphasis.	textual
v13	δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν	give the Holy Spirit to them that ask him (T), give the Holy Spirit to those asking him (S, A)	give the Holy Spirit to those asking him	Neutral rendering of the promise of the Spirit, touching on disputes regarding a distinct second empowerment versus a general covenantal provision.	interpretive
v13	ὁ πατὴρ ὁ ἐξ οὐρανοῦ	your heavenly Father (T), the Father who is from heaven (T), the Father from heaven (S, A)	the Father from heaven	Preserves the number shift (singular father vs plural you) and prepositional phrase structure.	grammatical
v14	ἐκβάλλων δαιμόνιον καὶ αὐτὸ ἦν κωφόν	casting out a demon, and it was mute (T), casting out a devil, and it was dumb (T)	casting out a demon, and it was mute	Modernizes terminology while avoiding unnecessary paraphrase.	lexical
v15	τῷ ἄρχοντι τῶν δαιμονίων	the prince of the demons (T), chief of the devils (T), the ruler of the demons (S, A)	the ruler of the demons	Preserves the definite article pattern and literal meaning of 'archonti'.	grammatical
v17	οἶκος ἐπὶ οἶκον	a house divided against a house (T), house upon house (T, S, A)	house upon house	Translates the preposition 'epi' literally to preserve the repetitive spatial metaphor.	lexical
v18	ὅτι λέγετε	because ye say (T), For you say (T), Because you say (S, A)	Because you say	Accurately renders the causal conjunction 'hoti' without archaic pronouns.	lexical
v19	εἰ δὲ ἐγὼ ... οἱ υἱοὶ ὑμῶν	But if I ... your sons (T), And if I ... your sons (T)	But if I ... your sons	Highlights the chiastic contrast set up by the adversative 'de'.	stylistic
v20	ἐν δακτύλῳ θεοῦ	by the finger of God (T), with the finger of God (T), by God's finger (T)	by the finger of God	Renders the instrumental dative idiomatically while maintaining word order.	grammatical
v21	ὁ ἰσχυρὸς καθωπλισμένος	a strong man armed (T), the strong man fully armed (T), the strong man, fully armed, (S, A)	the strong man, fully armed,	Preserves the definite article identifying the archetypal figure.	grammatical
v22	ὁ ἰσχυρότερος ... πανοπλίαν ... ἐπεποίθει	someone stronger ... whole armor in which he trusted (T), the stronger man ... panoply in which he had placed his trust (S, A)	the stronger man ... panoply in which he had placed his trust	Retains the definite article and attempts to capture the alliterative resonance of the 'p' sounds.	stylistic
v24	τὸ ἀκάθαρτον πνεῦμα ... διέρχεται	The unclean spirit ... he passes (T), the unclean spirit ... it passes (T, S, A)	the unclean spirit ... it passes	Uses neuter pronoun matching the grammatical gender of pneuma.	grammatical
v26	ἕτερα πνεύματα πονηρότερα	other spirits more evil (T), other spirits more wicked (T), other spirits worse (T)	other spirits more evil	Consistently translates the ponēros root and highlights the escalating danger.	lexical
v27	ἡ κοιλία ἡ βαστάσασά σε	the womb that bore you (T), the womb the one bearing you (S, A)	the womb the one bearing you	Preserves the distinctive double article plus substantive participle construction.	grammatical
v28	μενοῦν μακάριοι	Yea rather, blessed (T), On the contrary, blessed (T, A)	On the contrary, blessed	Accurately renders the strong corrective particle, touching the dispute over the veneration of Mary versus the primacy of hearing the Word.	interpretive
v31	βασίλισσα νότου ... τῶν ἀνδρῶν	The queen of the south ... the men (T), Queen of the South ... the men (S, A)	Queen of the South ... the men	Preserves the anarthrous (without article) versus arthrous (with article) distinction found in the source text.	grammatical
v31	ἰδοὺ	behold (T), lo (T), look (S, A)	look	Updates archaic interjection per global rules.	stylistic
v33	κρύπτην	cellar (T), secret place (T), hidden place (T)	hidden place	Translates the root meaning cleanly without over-specifying architectural details.	lexical
v34	ἁπλοῦς	good (T), single (T), simple (T)	single	Maintains the traditional translation that contrasts with plural/divided focus, fitting the context of devotion.	lexical
v35	σκόπει	Take heed (T), see (T), Look (T), Watch (S, A)	Watch	Conveys the continuous imperative instruction to be actively vigilant.	lexical
v38	ἐβαπτίσθη	washed (T), bathed (T), was baptized (S, A)	washed	Prevents anachronistic reading of Christian sacrament into Jewish ritual purity context.	interpretive
v39	ὁ κύριος	the Lord (T, S)	the Lord	Distinct rendering for Kyrios per divine-name map.	interpretive
v41	τὰ ἐνόντα	those things which are within (T), such things as ye have (T), what ye have (T), the things that are inside (S, A)	the things that are inside	Maintains the explicit inside/outside contrast established in preceding verses.	stylistic
v44	τὰ μνημεῖα τὰ ἄδηλα	hidden graves (T), unseen tombs (T, S)	the tombs the unseen	Preserves the repeated definite article pattern of the Greek syntax.	grammatical
v46	φορτίζετε ... φορτία ... φορτίοις	load ... burdens ... burdens (T)	load ... burdens ... burdens	Replicates the cognate pattern present in the Greek.	stylistic
v51	τοῦ ἀπολομένου	who perished (T), who was slain (T), the one perishing (S, A)	the one perishing	Captures the substantive participle phrase literally.	grammatical
v53	γραμματεῖς καὶ οἱ Φαρισαῖοι	scribes and the Pharisees (T), Pharisees and the lawyers (T)	scribes and the Pharisees	Follows the Greek source text against the variant Latin reading.	textual
v54	θηρεῦσαί τι ἐκ τοῦ στόματος αὐτοῦ	catch something out of his mouth (T)	catch something out of his mouth	Translates the hunting metaphor idiomatically.	lexical

Limites à connaître

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.