17:1 Jesus 1 said to his disciples, “Stumbling blocks are sure to come, but woe 2 to the one through whom they come! 17:2 It would be better for him to have a millstone 3 tied around his neck and be thrown into the sea 4 than for him to cause one of these little ones to sin. 5 17:3 Watch 6 yourselves! If 7 your brother 8 sins, rebuke him. If 9 he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive 10 him.”
17:5 The 11 apostles said to the Lord, “Increase our faith!” 12 17:6 So 13 the Lord replied, 14 “If 15 you had faith the size of 16 a mustard seed, you could say to this black mulberry 17 tree, ‘Be pulled out by the roots and planted in the sea,’ 18 and it would obey 19 you.
17:7 “Would any one of you say 20 to your slave 21 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 22 17:8 Won’t 23 the master 24 instead say to him, ‘Get my dinner ready, and make yourself ready 25 to serve me while 26 I eat and drink. Then 27 you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, 28 will he? 29 17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; 30 we have only done what was our duty.’” 31
17:11 Now on 32 the way to Jerusalem, 33 Jesus 34 was passing along 35 between Samaria and Galilee. 17:12 As 36 he was entering 37 a village, ten men with leprosy 38 met him. They 39 stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy 40 on us.”
1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
2 sn See Luke 6:24-26.
3 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
4 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
5 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
6 tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
7 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
8 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
9 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
10 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
11 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
12 sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.
13 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
14 tn Grk “said.”
15 tn This is a mixed condition, with ἄν (an) in the apodosis.
16 tn Grk “faith as,” “faith like.”
17 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
18 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
19 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
20 tn Grk “Who among you, having a slave… would say to him.”
21 tn See the note on the word “slave” in 7:2.
22 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.
23 tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
24 tn Grk “he”; the referent has been specified in the translation for clarity.
25 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
26 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
27 tn Grk “after these things.”
28 tn Grk “did what was commanded.”
29 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.
30 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
31 tn Or “we have only done what we were supposed to do.”
32 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
33 sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.
34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
35 tn Or “was traveling about.”
36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
37 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
38 sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
39 tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
40 sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).