Discovery BoxLuke 17:1-20
Context17:1 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.” 17:14 When 41 he saw them he said, “Go 42 and show yourselves to the priests.” 43 And 44 as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising 45 God with a loud voice. 17:16 He 46 fell with his face to the ground 47 at Jesus’ feet and thanked him. 48 (Now 49 he was a Samaritan.) 50 17:17 Then 51 Jesus said, 52 “Were 53 not ten cleansed? Where are the other 54 nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 55 17:19 Then 56 he said to the man, 57 “Get up and go your way. Your faith has made you well.” 58
17:20 Now at one point 59 the Pharisees 60 asked Jesus 61 when the kingdom of God 62 was coming, so he answered, “The kingdom of God is not coming with signs 63 to be observed,
[17:1] 1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 2 sn See Luke 6:24-26.
[17:2] 3 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
[17:2] 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.”
[17:2] 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.
[17:3] 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.
[17:3] 7 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
[17:3] 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).
[17:3] 9 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:4] 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.
[17:5] 11 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 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.
[17:6] 13 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[17:6] 15 tn This is a mixed condition, with ἄν (an) in the apodosis.
[17:6] 16 tn Grk “faith as,” “faith like.”
[17:6] 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.
[17:6] 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).
[17:6] 19 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
[17:7] 20 tn Grk “Who among you, having a slave… would say to him.”
[17:7] 21 tn See the note on the word “slave” in 7:2.
[17:7] 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.
[17:8] 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.
[17:8] 24 tn Grk “he”; the referent has been specified in the translation for clarity.
[17:8] 25 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
[17:8] 26 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
[17:8] 27 tn Grk “after these things.”
[17:9] 28 tn Grk “did what was commanded.”
[17:9] 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.
[17:10] 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”).
[17:10] 31 tn Or “we have only done what we were supposed to do.”
[17:11] 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.
[17:11] 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.
[17:11] 34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:11] 35 tn Or “was traveling about.”
[17:12] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 37 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
[17:12] 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).
[17:12] 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.
[17:13] 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).
[17:14] 41 tn Καί (kai) has not been translated because of differences between Greek and English style.
[17:14] 42 tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).
[17:14] 43 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
[17:14] 44 tn Grk “And it happened that as.” 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.
[17:15] 45 tn Grk “glorifying God.”
[17:16] 46 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 47 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 48 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 49 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 50 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
[17:17] 51 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:17] 52 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
[17:17] 53 tn The Greek construction used here (οὐχί, ouci) expects a positive reply.
[17:17] 54 tn The word “other” is implied in the context.
[17:18] 55 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.
[17:19] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:19] 57 tn Grk “to him”; the referent has been specified in the translation for clarity.
[17:19] 58 tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.
[17:20] 59 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
[17:20] 60 sn See the note on Pharisees in 5:17.
[17:20] 61 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
[17:20] 62 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[17:20] 63 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
