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).

seek and ye shall find

The now commonly-used English idiom “seek and ye shall find” (meaning that if one searches hard enough for something one will find it) was first coined in 1526 in the English New Testament translation of William Tyndale. (Source: Crystal 2010, p. 286)

For other idioms in English that were coined by Bible translation, see here.

complete verse (Matthew 7:7)

Following are a number of back-translations of Matthew 7:7:

  • Uma: “‘Ask of God, he will give it to us (incl.). Search for our (incl.) needs to God, we (incl.) will receive them. Don’t stop asking for the door to be opened, God will open the door for us (incl.).” (Source: Uma Back Translation)
  • Yakan: “‘Ask and you will be given, seek and you will find, ask to be let in and it will be opened to you.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Keep on asking from God and he will give to you. Keep on looking, and he will cause you to find what you are looking for. Keep on calling, and he will open the door for you.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Jesus also said, ‘You should always be making-requests to God, and he will give you what you are requesting. Continue also to search and you will find what you are looking for. You should persist also in knocking and the doorway will be opened for you to enter.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “‘Persist with your (pl.) requesting from God because it’s certain you will be given to. Persist with your searching for what you need from him, for he will help you be able to find it. Plead to be allowed to enter his presence, for he really will respond-favorably.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “God will give you what you need. Ask for what you want. Concerning what you hunt for (need), you will find it. When you knock on the door in calling to God, it will be opened for you.” (Source: Tenango Otomi Back Translation)

formal pronoun: Jesus addressing his disciples and common people

Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff.), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

Here, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.

In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.

Translation commentary on Matthew 7:7 – 7:8

The three imperatives (Ask … seek … knock) are probably intended to be emphatic. In Greek they are present imperatives and may carry the force of “keep on asking … seeking … knocking” (so Barclay). Commentators point out that the imagery of knocking on a door has associations in Judaism with the study of the Law and its interpretation and with prayers for God’s mercy.

Many languages cannot say simply Ask but must specify who is being asked, and possibly what is being asked for. They would then say “Ask God” or “Ask God for what you need.” In this context Ask means to ask for, not to ask a question.

To seek means to look for, to try to find a particular thing. It is not God we are to seek in this verse, but rather we are to look to him for what we want. Thus it could be rendered “seek what you are looking for” or “seek from God what you are looking for.”

Knock refers to a way of asking that a door be opened. One cannot say “knock on God,” but it may be possible to say “knock on the door where God is” or “knock on the door that God opens.”

In many African cultures people do not normally knock on doors to request the people inside to open them. Quite often, only thieves would knock on doors (waiting to hear any noise inside before entering to steal), so the translators need to say either “ask for the door to be opened” or “clap (or cough, or call) at the door.” If the image of knocking at a door makes no sense, translators can add “to ask God’s help.”

The two passive structures (will be given to you … will be opened to you) presuppose God as the subject: “God will give you … God will open the door for you.” The last clause may be rendered accordingly: “Knock, and God will open the door for you.”

Find in this context means to find on purpose, not by accident. The phrase may be translated as “you will have (or, obtain) it” or “God will let you obtain it.”

As with Ask and seek, it may be necessary to provide objects for will be given and you will find. Thus “Ask God for what you need and he will give it to you” or “seek what you are looking for and God will let you find it” are possible ways to restructure. Similarly, translators can say “knock on God’s door and he will open it for you” or “knock on the door where God is, and he will open it and help you.” The translation can also be “… and he will open it so you can enter.”

It should be noted that this teaching is not intended to make prayer into a magical ritual, nor is it to suggest that one can coerce God into acting. The real emphasis is upon the certainty that God will answer the prayer, and that it is a prayer that every one can pray.

Scholars observe that verse 8 is in the form of a proverbial saying, as is 6.34.

Translators should use the same expressions in verse 8 that they did in verse 7. Translators should not modify what Jesus says. The language is quite absolute. It does not say “will receive something” or “will receive things that God feels we need,” but it says that God will give to those who ask (what they are asking for).

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .