Luke 11:52

Luke 11:52 in Multiple Translations

Berean Standard Bible BSB

Woe to you experts in the law! For you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

King James Version KJV

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

American Standard Version ASV

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

Bible in Basic English BBE

A curse is on you, teachers of the law! for you have taken away the key of knowledge: you did not go in yourselves, and you got in the way of those who were going in.

Free Bible Version FBV

Shame on you lawyers! You have removed the key of knowledge. You didn't go in yourselves, and you prevented others from going in too.”

Geneva Bible 1599 GNV

Wo be to you, Lawyers: for ye haue taken away the key of knowledge: ye entred not in your selues, and them that came in, ye forbade.

Young's Literal Translation YLT

'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.'

World English Bible WEB

Woe 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.”

Noah Webster Bible WBS

Woe 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.

Douay-Rheims 1899 DRV

Woe 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.

Translation for Translators T4T

There will be terrible punishment for you men who teach the Jewish laws, because you have not let people know God’s truth [MET]! It is as though you are taking away a key to a house. You are not going into the house yourselves, and you are not letting other people enter it, either.”

Plain English Version PEV

Listen, God will make trouble for you law men, because you don’t do the right thing. You know how to help people understand more about God, but you never do it. You yourselves don’t want to know God, and you stop everybody else, so they can’t know him either.”

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Berean Amplified Bible — Luke 11:52

BAB

Word Study

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Luke 11:52 Interlinear (Deep Study)

BIB

GRK ουαι υμιν τοις νομικοις οτι ηρατε την κλειδα της γνωσεως αυτοι ουκ εισηλθετε και τους εισερχομενους εκωλυσατε

ουαι ouai G3759 woe! Interj

υμιν su G4771 you Pron-2DP

τοις ho G3588 the/this/who Art-DPM

νομικοις nomikos G3544 lawyer Adj-DPM

οτι hoti G3754 that/since: that Conj

ηρατε airō G142 to take up Verb-AAI-2P

την ho G3588 the/this/who Art-ASF

κλειδα kleis G2807 key Noun-ASF

της ho G3588 the/this/who Art-GSF

γνωσεως gnōsis G1108 knowledge Noun-GSF

αυτοι autos G846 it/s/he Pron-NPM

ουκ ou G3756 no Particle-N

εισηλθετε eiserchomai G1525 to enter Verb-2AAI-2P

και kai G2532 and Conj

τους ho G3588 the/this/who Art-APM

εισερχομενους eiserchomai G1525 to enter Verb-PNP-APM

εκωλυσατε kōluō G2967 to prevent Verb-AAI-2P

Greek Word Study

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Greek Word Reference — Luke 11:52

ουαι ouai G3759 "woe!" Interj

This Greek word means 'woe' or 'alas', expressing grief or sorrow, used by Jesus in Matthew 11:21 and Revelation 18:10. It's a strong warning of impending judgment. In the Bible, it's often used to lament or denounce someone's actions.

Definition: οὐαί interj. of grief or denunciation, [in LXX for הוֹי, etc. ;] alas! woe! most frequently with dative of person(s) Mat.11:21 23:14, Mrk.13:17 14:21, Luk.6:24-26 Ju 11, al.; with vocat. (nom.), Rev.18:10, 16 18:19 (cf. Isa.1:24, al.); with accusative, Rev.12:12, before ἐκ, Rev.8:13; with dative before ἀπό (see M, Pr., 246), Mat.18:7. As subst., 1Co.9:16 (cf. Jer.6:4); ἡ οὐ., Rev.9:12 11:14; pl., Rev.9:12; οὐ., οὐ., οὐ., Rev.8:13 (AS)

Usage: Occurs in 36 NT verses. KJV: alas, woe See also: 1 Corinthians 9:16; Matthew 18:7; Revelation 8:13.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νομικοις nomikos G3544 "lawyer" Adj-DPM

A lawyer in the Bible is someone who knows a lot about God's laws, like in Matthew 22:35 where a lawyer asks Jesus a question. This word is used to describe people who are experts in the laws of Moses.

Definition: νομικός, -ή, -όν (νόμος), [in LXX: 4Ma.5:4 * ;] __1. relating to law: μάχαι, Tit.3:9. __2. learned in the law; as subst., ὁ ν. (EV, lawyer): Mat.22:35, Luk.10:25, Tit.3:13; pl., Luk.7:30 11:45-46, 52 14:3 (cf. MM, xvii).† SYN.: γραμματεύς, q.v (AS)

Usage: Occurs in 9 NT verses. KJV: about the law, lawyer See also: Luke 7:30; Luke 11:52; Titus 3:13.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ηρατε airō G142 "to take up" Verb-AAI-2P

Means to lift up or take away, used in John 8:59 to describe Jesus escaping, and in John 1:29 to describe Jesus taking away sin.

Definition: αἴρω, [in LXX chiefly for נשׂא, also for לקח, etc. ;] __1. to raise, take up, lift or draw up: Jhn.8:59 11:41, Act.27:17, al. __2. to bear, carry: Mat.4:6 16:24, al. __3. to bear or take away, carry off, remove: Mat.21:21, Jhn.19:31, 1Co.5:12 6:15 (see Lft., Notes, 216), al.; of the taking away sin by Christ, Jhn.1:29, 1Jn.3:5. (Cf. ἀπ᾽, ἐξ-, ἐπ-, μετ-, συν-, ὑπερ-αίρω). For exx. from π., see MM, VGT, see word) (AS)

Usage: Occurs in 98 NT verses. KJV: away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up) See also: 1 Corinthians 6:15; Luke 19:21; Revelation 10:5.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κλειδα kleis G2807 "key" Noun-ASF

A key is a symbol of authority or power to lock or unlock something, as seen in Matthew 16:19 and Revelation 1:18. Jesus gave Peter the keys to the kingdom of heaven, representing his role as a leader in the early Christian church. Keys can also represent spiritual knowledge or understanding.

Definition: κλείς, -δός Att.. accusative, κλεῖν, later -εῖδα, pl., κλεῖδες, -ας, contr., -εῖς, ἡ, [in LXX for מַפְתֵּחַ, Isa.22:22, al. ;] a key. Fig., τ. βασιλείας τ. οὐρανῶν, Mat.16:19; τ. γνώσεως, Luk.11:52; of David (cf. LXX, l.with), Rev.3:7; τ. θανάτου κ. τ. ᾅδου, Rev.1:18; τ. ἀβύσσαυ, Rev.20:1; τ. φρέατος τῆς ἀ., Rev.9:1.† (AS)

Usage: Occurs in 6 NT verses. KJV: key See also: Luke 11:52; Revelation 3:7; Revelation 1:18.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γνωσεως gnōsis G1108 "knowledge" Noun-GSF

Knowledge or understanding is what this word represents, especially of spiritual truth, as in 1 Corinthians 1:5. It's about having insight or awareness, like in Luke 11:52.

Definition: γνῶσις, -εως, ἡ (γιγνώσκω), [in LXX chiefly for דַּעַת ;] __1. a seeking to know, inquiry, investigation. __2. knowledge, in NT, specially of the kn. of spiritual truth: absol., Luk.11:52, Rom.2:20 15:14, 1Co.1:5 (Lft., Notes, 147) 8:1, 7, 10, 11, 13:2, 8 14:6, 2Co.6:6 8:7 11:6, Eph.3:19, Col.2:3, 1Pe.3:7, 2Pe.1:5, 6; with genitive obj., σωτηρίας, Luk.1:77; τ. δόξης τ. θεοῦ, 2Co.4:6; τ. θεοῦ, 2Co.2:14 10:5; Χριστοῦ Ἰησοῦ, Php.3:8 (see Deiss., LAE, 383.8), 2Pe.3:18; with genitive subjc., θεοῦ, Rom.11:33; λόγος γνώσεως, 1Co.12:8; ψευδωνύμου γνώσεως, 1Ti.6:20.† SYN.: σοφία, φρόνησις (cf. ἐπί-γνωσις and see Lft. on Col.2:3; Cremer, 156). (AS)

Usage: Occurs in 28 NT verses. KJV: knowledge, science See also: 1 Corinthians 1:5; 2 Corinthians 8:7; 1 Peter 3:7.

αυτοι autos G846 "it/s/he" Pron-NPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εισηλθετε eiserchomai G1525 "to enter" Verb-2AAI-2P

To enter means to go into a place or situation, like Jesus entering a house in Matthew 9:25 or a city in Mark 1:21. It can be physical or symbolic, like entering a new phase of life. This word is used in many Bible stories, including when Jesus entered Jerusalem in Mark 11:11.

Definition: εἰσ-έρχομαι, [in LXX chiefly for בּוֹא ;] to go in or into, enter: Mat.9:25, Luk.7:45, al.; before εἰς, Mat.10:12, Mrk.2:1, al.; before διά (πύλης, θύρας, etc.), Mat.7:13, Jhn.10:1, al.; ὑπὸ τ. στέγην, Mat.8:8; with adv.: ὅπου, Mrk.14:14, Heb.6:20; ὧδε, Mat.22:12; ἔσω, Mat.26:58; before πρός, with accusative of person(s), Mrk.15:43, Luk.1:28, Act.10:3 11:3 16:40 17:2 28:8, Rev.3:20; of demons taking possession, Mrk.9:25, Luk.8:30 22:3, Jhn.13:27; of food, Mat.15:11, Act.11:8. Metaphorical, of thoughts, Luk.9:46; εἰς κόπον, Jhn.4:38; εἰς πειρασμόν, Mat.26:41, Luk.22:40, 46; of hope as an anchor, Heb.6:19; βοαί, Jas.5:4; πνεῦμα ζωῆς, Rev.11:11; εἰς τ. κόσμον (cf. Wis.2:24 14:14, Jhn.18:37), Rom.5:12, Heb.10:5; in counterparts of Jewish Aram. phrases relating to the theocracy (cf. Dalman, Words, 116ff.): εἰς τ. γάμους, Mat.25:10; εἰς τ. χάραν τ. κυρίου, Mat.25:21, 23; εἰς τ. ζωήν, Mat.18:8, 9 19:17, Mrk.9:43, 45; εἰς τ. βασιλ. τ. οὐρανῶν, Mat.5:20 7:21, al. (see: βασιλεία); εἰς τ. κατάπαυσιν, Heb.3:11, 18 4:1ff.; εἰς τ. δόξαν, Luk.24:26; εἰσ. καὶ ἐξερχ., to go in and out (like Heb. בוֹא וְצֵאת, Deu.28:6, etc.), of familiar intercourse, Act.1:21; figuratively, of moral freedom, Jhn.10:9 (cf. ἐπ-, παρ-, συν-εισέρχομαι). (AS)

Usage: Occurs in 185 NT verses. KJV: X arise, come (in, into), enter in(-to), go in (through) See also: 1 Corinthians 14:23; Luke 11:37; Hebrews 3:11.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τους ho G3588 "the/this/who" Art-APM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εισερχομενους eiserchomai G1525 "to enter" Verb-PNP-APM

Usage: Occurs in 185 NT verses. KJV: X arise, come (in, into), enter in(-to), go in (through) See also: 1 Corinthians 14:23; Luke 11:37; Hebrews 3:11.

εκωλυσατε kōluō G2967 "to prevent" Verb-AAI-2P

To prevent or stop something from happening, often used to describe hindering or forbidding someone. In the Bible, it appears in Matthew 19:14 and Acts 8:36. It means to restrain or withhold something.

Definition: κωλύω (κόλος), [in LXX for כָּלָא, מָנַע, etc. ;] to hinder, restrain, forbid, withhold: with accusative and inf., Mat.19:14, Luk.23:2, Act.8:36 16:6 24:23, 1Th.2:16, Heb.7:23; inf. om., Mrk.9:38-39 10:14, Luk.9:49-50 11:52 18:16, Act.11:17, Rom.1:13, 3Jn.10; accusative om., 1Ti.4:3; with accusative of person(s) and genitive of thing(s), Act.27:43; with accusative of thing(s), 1Co.14:39, 2Pe.2:16; id. before τοῦ μή, Act.10:47; id. before ἀπό (like Heb. מִן כָּלָא, Gen.23:6, al.), Luk.6:29 (cf. δια-κωλύω).† (AS)

Usage: Occurs in 23 NT verses. KJV: forbid, hinder, keep from, let, not suffer, withstand See also: 1 Corinthians 14:39; Hebrews 7:23; Romans 1:13.

Study Notes — Luke 11:52

Show Verse Quote Highlights

Context
Cross References
Luke 11:52 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 11:52
Jamieson-Fausset-Brown on Luke 11:52
Matthew Poole's Commentary on Luke 11:52
Trapp's Commentary on Luke 11:52
Ellicott's Commentary on Luke 11:52
Adam Clarke's Commentary on Luke 11:52
Cambridge Bible on Luke 11:52
Barnes' Notes on Luke 11:52
Sermons on Luke 11:52

Context — Woes to Pharisees and Experts in the Law

50As a result, this generation will be charged with the blood of all the prophets that has been shed since the foundation of the world, 51from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, all of it will be charged to this generation.

52Woe to you experts in the law! For you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

53As Jesus went on from there, the scribes and Pharisees began to oppose Him bitterly and to ply Him with questions about many things, 54waiting to catch Him in something He might say.

Cross References

	Reference	Text (BSB)
1	Matthew 23:13	Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let in those who wish to enter.
2	Malachi 2:7	For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts.
3	Luke 11:45–46	One of the experts in the law told Him, “Teacher, when You say these things, You insult us as well.” “Woe to you as well, experts in the law!” He replied. “You weigh men down with heavy burdens, but you yourselves will not lift a finger to lighten their load.
4	Acts 4:17–18	But to keep this message from spreading any further among the people, we must warn them not to speak to anyone in this name.” Then they called them in again and commanded them not to speak or teach at all in the name of Jesus.
5	John 9:24–34	So a second time they called for the man who had been blind and said, “Give glory to God! We know that this man is a sinner.” He answered, “Whether He is a sinner I do not know. There is one thing I do know: I was blind, but now I see!” “What did He do to you?” they asked. “How did He open your eyes?” He replied, “I already told you, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?” Then they heaped insults on him and said, “You are His disciple; we are disciples of Moses. We know that God spoke to Moses, but we do not know where this man is from.” “That is remarkable indeed!” the man said. “You do not know where He is from, and yet He opened my eyes. We know that God does not listen to sinners, but He does listen to the one who worships Him and does His will. Never before has anyone heard of opening the eyes of a man born blind. If this man were not from God, He could do no such thing.” They replied, “You were born in utter sin, and you are instructing us?” And they threw him out.
6	John 7:47–52	“Have you also been deceived?” replied the Pharisees. “Have any of the rulers or Pharisees believed in Him? But this crowd that does not know the law, they are under a curse.” Nicodemus, who had gone to Jesus earlier and who himself was one of them, asked, “Does our law convict a man without first hearing from him to determine what he has done?” “Aren’t you also from Galilee?” they replied. “Look into it, and you will see that no prophet comes out of Galilee.”
7	Luke 19:39–40	But some of the Pharisees in the crowd said to Him, “Teacher, rebuke Your disciples!” “I tell you,” He answered, “if they remain silent, the very stones will cry out.”
8	Acts 5:40	At this, they yielded to Gamaliel. They called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and released them.

Luke 11:52 Summary

In Luke 11:52, Jesus is warning the experts in the law that they have taken away the key to understanding God's Word. This means that they have made it difficult for people to truly know and understand God's message. Jesus is saying that these leaders should have been helping people to understand Scripture, but instead, they were getting in the way (as seen in Matthew 23:13). We can learn from this by seeking to understand God's Word for ourselves, and by being careful not to add our own ideas or traditions to Scripture, as mentioned in Deuteronomy 4:2.

Frequently Asked Questions

What does Jesus mean by 'the key to knowledge' in Luke 11:52?

Jesus is referring to the true understanding and interpretation of Scripture, which the experts in the law should have been providing, as seen in Psalm 119:130, but instead, they hindered others from entering into this knowledge.

Why did Jesus say the experts in the law had not entered into knowledge themselves?

The experts in the law had a head knowledge of Scripture, but they lacked a heart knowledge, as mentioned in Matthew 15:8, where Jesus quotes Isaiah 29:13, saying they honor God with their lips, but their heart is far from Him.

How did the experts in the law hinder others from entering into knowledge?

The experts in the law hindered others by adding their own traditions and interpretations to Scripture, as seen in Mark 7:13, making it difficult for people to understand the true meaning of God's Word.

What is the consequence of taking away the key to knowledge?

The consequence is that people will be unable to enter into a true understanding of God's Word, and as a result, they will not be able to experience the freedom and life that comes from knowing Jesus, as mentioned in John 8:32.

Reflection Questions

What are some ways that I might be hindering others from understanding God's Word, and how can I change this?
In what ways can I seek to deepen my own understanding of Scripture, and how can I apply this knowledge to my life?
How can I balance my desire for knowledge with a humble and receptive heart, as seen in Matthew 18:3-4?
What are some areas in my life where I may be relying on human traditions or interpretations, rather than seeking to understand God's Word for myself?

Gill's Exposition on Luke 11:52

Woe unto you lawyers,.... Who are particularly addressed again in distinction from the Pharisees, though much the same things are said to them both in Matthew 23:13 for ye have taken away the key of

Jamieson-Fausset-Brown on Luke 11:52

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

Matthew Poole's Commentary on Luke 11:52

Matthew saith, , for ye shut up the kingdom of heaven against men, &c. I take the sense of these words to be, You have taken away knowledge, which is the key by which men enter into the kingdom of God. Though knowledge itself be but a common gift, and men may have great measures of it, and yet perish for ever, , yet it is the foundation of all saving grace. How shall they believe in him of whom, they have not heard? . So, how shall they obey a rule they do not know, or repent of those sins which they do not know to be so? So as those that are the hinderers of people’ s coming to the knowledge of the will of God, are the vilest instruments upon earth in hindering men’ s and women’ s salvation. The papists are highly guilty of this, in keeping their laity from the Scriptures in a language intelligible to them. But how were the scribes guilty of this? The Jews were never hindered from reading or hearing of the law; it was read in their synagogues every sabbath day. But we must know that knowledge is highly advantaged by an interpretation of the mind and will of God. But how did the scribes take away this? They preached and interpreted the law of God. Answer. They gave not the true sense of it, but so preached that people were scarce any whit the wiser, as to the knowledge of the law of God, only they made people understand their traditions and ceremonies: their doctrines were the traditions of men. Now they occupying the places of teachers, and no better discharging their work, instead of giving, took away knowledge from them, and proved blind leaders of the blind. Whoever they are that arrogate to themselves the office of teaching, and supplying the places of teachers, and either do not make preaching, and instruction of the people under their charge, their business, or who preach in styles and methods their people understand not, or who preach other things than what they prove to be the revealed will of God, fall deeply under the condemnation of this text. See Poole on "".

Trapp's Commentary on Luke 11:52

52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. Ver. 52. Woe unto you, lawyers] I see well, said father Latimer, that whosoever will be busy with Vae vobis, woe to you, he shall shortly after come coram nobis, face to face to us, as Christ did. (Acts and Mon.) For ye have taken away the key of knowledge] By taking away the Scriptures, and all good means of knowledge; as do also the Jesuits to this day. At Dole, a university in Burgundy, they have not only debarred the people of the Protestant books, but especially also forbid them to talk of God, either in good sort or bad. In Italy they not only prohibit the books of the reformed writers, but also hide their own treatises, in which the tenet of the Protestants is recited, only to be confuted; so that you shall seldom there meet with Bellarmine’ s works, or any of the like nature, to be sold.

Ellicott's Commentary on Luke 11:52

(52) Woe unto you, lawyers!—The “woe” in this case is uttered against those who were, by their very calling, the professed interpreters of the Law. Its form rests on the fact that each scribe or “doctor of the law,” in the full sense of the term, was symbolically admitted to his office by the delivery of a key. His work was to enter with that key into the treasure-chambers of the house of the interpreter, and to bring forth thence “things new and old” (Matthew 13:52). The sin of the “lawyers” of that time, the “divines” as we should call them, was that they claimed a monopoly of the power to interpret, and yet did not exercise the power. Wearisome minuteness, a dishonest and demoralising casuistry, fantastic legends, these took the place of a free and reverential study of the meaning of the sacred Books. Those who “were entering in,” answer to the souls not far from the kingdom of God, waiting for the consolation of Israel, pressing as with eagerness to the spiritual meaning of Law and Prophet. Such, at one stage of his life, must have been the Evangelist himself. This, it will be noted, is the third occurrence of the word in St. Luke’s Gospel. (See Notes on Luke 8:16; Luke 11:33.) It is obvious that the passage, as a whole, throws light on the promise of the “keys” of the kingdom made to Peter. (See Note on Matthew 16:19.)

Adam Clarke's Commentary on Luke 11:52

Verse 52. Ye have taken away the key of knowledge] By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See Clarke on Matthew 23:13.

Cambridge Bible on Luke 11:52

52. ye have taken away the key of knowledge] A key was the regular symbol of the function of a scribe (Matthew 13:52; Matthew 16:19), which was to open the meaning of the Holy Books. The crime charged against them here is their selfish exclusiveness. They declared that only rich and well-born people could be scribes; and while they refused to teach the mass of the people, they at the same time called them ‘accursed’ for not knowing the law, and spoke about them in terms of the bitterest scorn and detestation. “Ye have caused many to stumble at the law,” Malachi 2:8.

Barnes' Notes on Luke 11:52

Woe unto you, lawyers! - See the notes at Matthew 23:13. The key of knowledge - A key is made to open a lock or door.

Sermons on Luke 11:52

	Sermon	Description
	Ministry From Matthew 23 by William MacDonald	In this sermon, the speaker shares about a young man named Martin Selinger who is dying of cancer. Despite his physical weakness, Martin's faith and dedication to serving others is
	Roman Catholicism by Thomas Watson	Thomas Watson preaches a sermon warning against idolatry, specifically addressing the errors and dangers of Roman Catholicism. He highlights the soul-damning nature of idolatry, th
	The Life of Christ, for Family Devotions - June by F. L. Mortimer	Favell Lee Mortimer preaches about the exposure of the wickedness of the Scribes and Pharisees by Jesus, highlighting their hypocrisy, burdening others with difficult requirements
	They Arise From the Mind's Being Enlightened to Understand or Apprehend Divine Things. by Jonathan Edwards	Jonathan Edwards preaches about how gracious affections arise from the mind being enlightened to understand divine things. Holy affections are not merely emotional but are rooted i
	The Scriptures and Prayer by A.W. Pink	In this sermon on knowledge (gnosis), the preacher delves into the concept of gnosis as the possession of information gained through experience, contrasting it with intuitive knowl
	Spiritual Nourishment by A.W. Pink	The preacher delves into the significance of Scribes, known as grammateus in Greek, who were experts in Jewish law and Scripture, serving as teachers, copyists, and interpreters. T
	May 10. 1678. the Key of the Properties of Eternal Nature. by Jane Lead	Jane Lead preaches about a spiritual revelation she experienced, where she saw an engraving of a key held by a hand with a powerful inscription about unlocking the properties of et