LUKE 17:9 Interlinear View

SIL Open Translator’s Notes:

Section 17:1–10: Jesus taught his disciples about sin, faith, and duty

At the end of chapter 16, Jesus was speaking to the Pharisees. He concluded his parable about Lazarus and the rich man. Here in 17:1–10, he spoke to his disciples and taught them about several issues.Scholars have different opinions about whether the teachings in this section are thematically related to Jesus’ teachings in chapter 16. Some scholars say that the teachings in the two chapters are not connected. Other scholars do see a broad connection. Green says, “Especially due to its location adjacent to prior accounts of Jesus’ interaction with Pharisees, this pericope recapitulates Jesus’ message to his followers: They are not to be like the Pharisees!” (p. 611). Liefeld says that “it is also possible to see a logical connection between the end of chapter 16 and the beginning of chapter 17, if we understand ‘the things that cause people to sin’ to be the sins of the Pharisees, such as those mentioned in 16:14.” Scholars also disagree about whether the paragraphs in this section are related to each other. About this, Liefeld says that “there is a common unifying theme of attitudes in the Christian community” (p. 994). Morris also mentions this possible connection: “The connecting link here may be the attitude of the religious leaders. They were in danger of using their wealth wrongly, and they were also in danger of leading their lesser brethren astray—temptations that would confront his disciples as well as people like the Pharisees” (p. 279). Nolland (p. 835) says, “Luke seems to have cobbled a unity together here of three separate blocks of tradition (verses 1–2, 3–4, 5–6). The catchword link “into/in the sea” from verse 2 to verse 6 helps to give a formal unity to the piece, and it is likely that he intends the blocks so juxtaposed, to mutually qualify the meaning of one another.” He also says, “As he opens this new section (17:1–19) Luke has brought together three blocks of tradition to form a unit about the adequacy, despite all human frailty, of even the most meager of kingdom faiths for the radical challenge of Jesus’ teaching” (p. 839).

English versions divide these verses into sections in different ways. For example:

Most versions put 17:1–10 together in one section and have one heading. (The Notes follow these versions.)
Some versions divide 17:1–10 into three sections with a heading for each one. For example, the GNT has:

17:1–4	Sin
17:5–6	Faith
17:7–10	A servant’s duty

Some other possible headings for this section are:

Jesus taught his disciples to not cause others to sin, to forgive others, and to serve him humbly

Teachings about Forgiveness and Faith (NLT)

Sin, Forgiveness, Faith, and Service (NET)

There are parallel passages for this section in Matthew 18:6–7 and 18:15 and in Mark 9:42. However, Jesus may have spoken these passages in a different context from the one in this section.

Paragraph 17:7–10

In this paragraph, Jesus told a parable to illustrate the attitude that he wanted his disciples to have. Just as a slave must serve his master, a disciple must serve God, his master. That is his duty. He should obey God without thinking that God should reward him in any special way.

17:9

Does he thank the servant because he did what he was told?

And does the master thank the servant for doing what he was told to do? Of course not. (NLT)
Does the master owe his servant a reward because the servant obeyed him?
The servant does not get any special thanks for doing what his master commanded. (NCV)

Does he thank the servant because he did what he was told?: This is a rhetorical question. Jesus used this rhetorical question to emphasize that the master would not do this.

Some ways to translate this emphasis are:

As a rhetorical question. For example:
Does he thank the servant because he did what was commanded? (ESV)
The servant does not deserve thanks for obeying orders, does he? (GNT)
As a statement. For example:
The servant does not get any special thanks for doing what his master commanded. (NCV)

In some languages it may be necessary to supply an answer to the question. For example:

And does the master thank the servant for doing what he was told to do? Of course not. (NLT)

Translate this emphasis in a way that is natural in your language.

Does he thank the servant: The Greek phrase that the BSB translates as Does he thank is more literally “does he have thanks.” In this context the word “thanks” refers to special thanks, praise, or reward. The question in this verse implies that the master is not obligated to give his slave a special reward, privileges, or thanks just for obeying orders.Some commentators indicate that the word “thank” is used here in the special sense of “reward” or even “be put under obligation.” For example, Green (p. 614) says, “In this instance, the parable turns on the observation that a slave who is simply completing his work does not by doing so place his master under any obligation to reward him in some way…. Similarly, ‘worthless slaves’ (verse 10) refers to slaves to whom no favor is due (and not to uselessness).” Marshall (p. 647): “The point is then simply that slaves have to carry out their duties without expecting that they thereby place their masters under obligation.”

Some other ways to translate this are:

Would he thank/reward his servant

Should he give his servant special thanks/privileges

because he did what he was told: The Greek clause that the BSB translates as because he did what he was told is literally “because he did the things commanded.” This clause is passive. Some ways to translate it are:

As a passive clause. For example:
because he did what was commanded (ESV)
As an active clause. For example:
for doing what his master commanded (NCV)

uW Translation Notes:

Note 1 topic: figures-of-speech / doublenegatives

μὴ ἔχει χάριν τῷ δούλῳ, ὅτι ἐποίησεν τὰ διαταχθέντα?