knock

The Greek that is translated as “knock (on a door)” in English is translated as “call” (Zanaki, Yanesha’) “speak” (Tzeltal), or “clap” (Zarma).

This is sometimes due to the fact that doors are not being used in the respective cultures (as, for instance, in Yanesha’) or, as Nida (p. 45f.) explains, other cultural differences:

“One cannot say to the Zanaki people along the winding shores of sprawling Lake Victoria, ‘Behold I stand at the door and knock’ (Revelation 3:20). This would mean that Christ was declaring Himself to be a thief, for in Zanaki land thieves generally make it a practice to knock on the door of a hut which they hope to burglarize; and if they hear any movement or noise inside, they dash off into the dark. An honest man will come to a house and call the name of the person inside, and in this way identify himself by his voice. Accordingly, in the Zanaki translation it is necessary to say, ‘Behold I stand at the door and call.’ This wording might be slightly strange to us, but the meaning is the same. In each case Christ is asking people to open the door. He is no thief and He will not force an entrance; He knocks — and in Zanaki “He calls.” If anything the Zanaki expression is a little more personal than our own.”

Sources: Nida 1952 (Zanaki); Duff Tripp, p. 310 (Yanesha’); Reiling / Swellengrebel (Tzeltal, Zarma).

See also complete verse (Rev. 3:20) and knock (Rev. 3:20).

complete verse (Luke 12:36)

Following are a number of back-translations of Luke 12:36:

  • Noongar: “like workers who are waiting for their master to return after a wedding feast. When he comes and knocks they will open the door at once.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “‘Don’t be lax, always be watchful waiting for my arrival. It is better that you be like the slaves who waited for the arrival of their nobleman from a wedding feast. Those slaves, their clothes were ready, and their lamps were continually lit, so that when their nobleman arrived and asked-to-be-opened the door, they [could] immediately open it for him.” (Source: Uma Back Translation)
  • Yakan: “Then Isa said yet, ‘You must always be ready for my return, like servants waiting for their master when he comes home from a wedding. They are dressed for work and they don’t turn off the lamp. When their master arrives and calls from the outside they immediately open for him.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For those servants, now they are always ready and they do not put out the light. And when their master comes and calls at the gateway, immediately they let him in.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Jesus continued to say to his disciples, ‘You must be ready like servants who are waiting for their master who has gone to join-in-a-wedding. They are dressed and holding-torches so that thus when their master comes-home and knocks, they will be able to open the doorway immediately.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “‘It’s good if you are always ready. Be like people who are prepared, and who have the lamp lit already, for they are waiting for their master coming from a wedding, so that when he arrives the door can be opened at once for him.” (Source: Tagbanwa Back Translation)

Translation commentary on Luke 12:36

Exegesis:

kai humeis homoioi anthrōpois prosdechomenois ton kurion heautōn ‘and you (must be) like men waiting for their master,’ with este understood. humeis is emphatic. For kurios cf. on 1.6. For prosdechomai cf. on 2.25.

pote analusē ek tōn gamōn lit. ‘when he will return from the party.’ pote introduces here an indirect question, depending on some verb of asking, implied in prosdechomenois. The article tōn does not refer to a specific occasion.

analuō ‘to depart,’ ‘to return,’ here preferably the latter.

gamos (also 14.8) ‘marriage,’ in the plural ‘wedding celebration,’ ‘wedding party,’ or ‘party,’ ‘banquet,’ here preferably the latter.

hina elthontos kai krousantos eutheōs anoixōsin autō ‘so that when he comes and knocks on the door they may open the door for him at once.’ With elthontos kai krousantos is understood autou (absolute genitive). krouō means ‘to knock on the door,’ and anoigō means here ‘to open the door’ (cf. 11.9f).

Translation:

Be like, or, ‘(you should) be/act/behave like,’ ‘do like this, like’ (Ekari).

Men, or, because of their relationship to a master, ‘servants,’ ‘a man’s servants’ (Ekari).

Who are waiting for their master to come home, or, ‘for their master’s return,’ ‘until their master returns’; ‘who are awaiting their master asking themselves (or, each other), “When will he (or, the/our master) come home?” ,’ ‘who are (awake) at home and ask themselves (or, each other), “When will the/our master return?” ’ Master, cf. the note on “Lord” in 1.6, sub (a).

From the marriage feast, preferably, ‘from a feast/banquet.’

So that they may open to him, or, “ready to let him in” (New English Bible), ‘and are ready to open the door for him.’ For to open cf. 11.9; a different cultural situation may lead to renderings like, ‘open the house’ (Tzeltal), ‘go to meet him’ (Tae’ 1933).

At once when (or, as soon as) he comes and knocks is sometimes better transposed, cf. e.g. “when he comes…, they will open … at once” (Good News Translation). For to knock see 11.9. A Malay idiom used here is ‘asks-for the door.’

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.