Luke 11:5
And 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;
Original Language Analysis
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
1 of 22
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πρὸς
unto
G4314
πρὸς
unto
Strong's:
G4314
Word #:
3 of 22
a preposition of direction; forward to, i.e., toward (with the genitive case, the side of, i.e., pertaining to; with the dative case, by the side of,
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
4 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
Τίς
Which
G5101
Τίς
Which
Strong's:
G5101
Word #:
5 of 22
an interrogative pronoun, who, which or what (in direct or indirect questions)
ἐξ
of
G1537
ἐξ
of
Strong's:
G1537
Word #:
6 of 22
a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct
ἕξει
shall have
G2192
ἕξει
shall have
Strong's:
G2192
Word #:
8 of 22
to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio
Φίλε
Friend
G5384
Φίλε
Friend
Strong's:
G5384
Word #:
9 of 22
actively, fond, i.e., friendly (still as a noun, an associate, neighbor, etc.)
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
10 of 22
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πορεύσεται
shall go
G4198
πορεύσεται
shall go
Strong's:
G4198
Word #:
11 of 22
to traverse, i.e., travel (literally or figuratively; especially to remove (figuratively, die), live, etc.)
πρὸς
unto
G4314
πρὸς
unto
Strong's:
G4314
Word #:
12 of 22
a preposition of direction; forward to, i.e., toward (with the genitive case, the side of, i.e., pertaining to; with the dative case, by the side of,
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
13 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
15 of 22
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
17 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
Historical Context
Ancient Mediterranean culture was honor-shame based, where hospitality to travelers was sacred duty. Villages shared resources corporately. Homes had single-room layouts where entire families slept together on raised platforms, making midnight disturbances genuinely disruptive but culturally expected to be endured for a guest's sake.
Questions for Reflection
- How does understanding ancient hospitality customs illuminate God's eagerness (not reluctance) to answer prayer?
- What 'midnight' situations in your life require bold, persistent prayer despite seeming inconvenient timing?
- How does the cultural shame of failing to provide for a guest reflect the Father's commitment to meeting your needs?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
Which of you shall have a friend, and shall go unto him at midnight—Jesus introduces the parable of the importunate friend with a scenario testing the boundaries of ancient Near Eastern hospitality. The setting at midnight (μεσονύκτιον, mesonyklion) creates maximum inconvenience, yet the cultural obligation to provide for a traveling guest supersedes personal comfort.
The request for three loaves (τρεῖς ἄρτους, treis artous) is specific and modest—just enough for one meal for the unexpected visitor. Ancient Palestinian hospitality demanded that any guest receive food, regardless of the hour. Failure to provide would bring communal shame. The parable's shock isn't the midnight request but the friend's initial refusal (verse 7), which violates social norms. Jesus uses this extreme scenario to teach about persistent prayer: if even a reluctant friend eventually responds, how much more will the eager heavenly Father answer His children?