KJV: Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
YLT: And he said unto the disciples, 'It is impossible for the stumbling blocks not to come, but woe to him through whom they come;
Darby: And he said to his disciples, It cannot be but that offences come, but woe to him by whom they come!
ASV: And he said unto his disciples, It is impossible but that occasions of stumbling should come; but woe unto him, through whom they come!
| Εἶπεν | He said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| μαθητὰς | disciples |
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Parse: Noun, Accusative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἀνένδεκτόν | Impossible |
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Parse: Adjective, Nominative Neuter Singular Root: ἀνένδεκτος Sense: that cannot be admitted, inadmissible, unallowable, improper. |
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| ἐστιν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| σκάνδαλα | stumbling blocks |
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Parse: Noun, Accusative Neuter Plural Root: σκάνδαλον Sense: the movable stick or trigger of a trap, a trap stick. |
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| ἐλθεῖν | to come |
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Parse: Verb, Aorist Infinitive Active Root: ἔρχομαι Sense: to come. |
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| οὐαὶ | woe [to him] |
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Parse: Interjection Root: οὐαί Sense: alas, woe. |
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| οὗ | whom |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἔρχεται | they come |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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Greek Commentary for Luke 17:1
See ουκ ενδεχεται ouk endechetai in Luke 13:33. Alpha privative (αν an -) and ενδεκτος endektos verbal adjective, from ενδεχομαι endechomai The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable. [source]
This genitive articular infinitive is not easy to explain. In Acts 10:25 there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, Grammar, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives -Τα σκανδαλα Ta skandala is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For σκανδαλον skandalon (a trap) See note on Matthew 5:29; and the note on Matthew 16:23. It is here only in Luke. The positive form of this saying appears in Matthew 18:7. [source]
Inadmissible. Only here in New Testament. See on it cannot be, Luke 13:33. [source]
See on offend, Matthew 5:29; and compare on Matthew 16:23. [source]
Reverse Greek Commentary Search for Luke 17:1
Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve the man who sets the trap (cf. Luke 17:1). [source]
This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke 17:11) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John 11:54). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ‘s work. [source]
See note on Matthew 19:1 for discussion of this curious expression. Matthew adds “from Galilee” and Luke 17:11 says that Jesus “was passing through the midst of Samaria and Galilee” after leaving Ephraim (John 11:54). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events See Matthew 18; John 7-11; Luke 9:57-18:14 (one-third of Luke‘s Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. [source]
Favourite Lukan idiom of εν en with articular infinitive as in Luke 17:11 and often. [source]
Used only by Luke in the N.T. and always in addresses to Christ (Luke 8:24, Luke 8:45; Luke 9:33, Luke 9:49; Luke 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ‘s authority. [source]
Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
Literally, “of his taking up.” It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν autos to prosōpon estērisen). Note emphatic αυτος autos he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ‘s face as he went to his doom is noted later in Mark 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω stērizō (from στηριγχ stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7, John 3:14, John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
Aorist active indicative of κυκλοω kukloō old verb from κυκλος kuklos (cycle, circle). See Acts 14:20 for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19), in which he drew so sharply their own picture. How long dost thou hold us in suspense? Literally, “Until when dost thou lift up our soul?” But what do they mean by this metaphor? Αιρω Airō is common enough to lift up the eyes (John 11:41), the voice (Luke 17:13), and in Psalm 25:1; Psalm 86:4 (Josephus, Ant. III. ii. 3) we have “to lift up the soul.” We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. If thou art the Christ Condition of first class assumed to be true for the sake of argument. Tell us plainly Conclusion with ειπον eipon rather than the usual ειπε eipe as if first aorist active imperative like λυσον luson The point is in “plainly” Jesus declined to use the word Χριστος Christos (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John 6:14.). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark 14:61.; Matthew 26:63.), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now. [source]
See John 2:13 for the same phrase. This last passover was the time of destiny for Jesus. Before the passover to purify themselves Purpose clause with ινα hina and the first aorist active subjunctive of αγνιζω hagnizō old verb from αγνος hagnos (pure), ceremonial purification here, of course. All this took time. These came “from the country” (εκ της χωρας ek tēs chōras), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luke 17:11-19:28; Mark 10:1-52; Matt 19:1-20:34. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (John 11:56, John 11:57). [source]
He had given the Pharisees the facts the first time (John 9:15). It was really the third time (see παλιν palin in John 9:17). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue. Give glory to God Second aorist active imperative of διδωμι didōmi (cf. σχεσ ες sches class="normal greek">αμαρτωλος εστιν hes). This phrase does not mean gratitude to God as in Luke 17:18. It is rather an adjuration to speak the truth (Joshua 7:19; 1 Samuel 6:5) as if he had not done it before. Augustine says: “Quid est Da gloriam Deo? Nega quod accepisti. ” Is a sinner (δικαιος hamartōlos estin). They can no longer deny the fact of the cure since the testimony of the parents (John 9:19) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between αμαρτωλος dikaios (righteous) and hamartōlos (sinner). [source]
Second aorist active imperative of διδωμι didōmi (cf. σχεσ ες sches class="normal greek">αμαρτωλος εστιν hes). This phrase does not mean gratitude to God as in Luke 17:18. It is rather an adjuration to speak the truth (Joshua 7:19; 1 Samuel 6:5) as if he had not done it before. Augustine says: “Quid est Da gloriam Deo? Nega quod accepisti. ” Is a sinner (δικαιος hamartōlos estin). They can no longer deny the fact of the cure since the testimony of the parents (John 9:19) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between αμαρτωλος dikaios (righteous) and hamartōlos (sinner). [source]
This genitive articular infinitive with εκριτη ekrithē like the lxx construction translating the Hebrew infinitive construct is awkward in Greek. Several similar examples in Luke 17:1; Acts 10:25; Acts 20:3 (Robertson, Grammar, p. 1068). Luke alone uses this old verb in N.T. He uses nine compounds of πλεω pleō to sail. Note the reappearance of “we” in the narrative. It is possible, of course, that Luke was not with Paul during the series of trials at Caesarea, or at least, not all the time. But it is natural for Luke to use “we” again because he and Aristarchus are travelling with Paul. In Caesarea Paul was the centre of the action all the time whether Luke was present or not. The great detail and minute accuracy of Luke‘s account of this voyage and shipwreck throw more light upon ancient seafaring than everything else put together. Smith‘s Voyage and Shipwreck of St. Paul is still a classic on the subject. Though so accurate in his use of sea terms, yet Luke writes like a landsman, not like a sailor. Besides, the character of Paul is here revealed in a remarkable fashion. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
First aorist passive indicative of αχρεοω achreoō Late word in Polybius and Cilician inscription of first century a.d. Some MSS. read ηχρειωτησαν ēchreiōthēsan from αχρειος achreios useless (α a privative and χρειος chreios useful) as in Luke 17:10; Matthew 25:30, but Westcott and Hort print as above from the rarer spelling αχρεος achreos Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot). [source]
In N.T. mostly of one under moral obligation. So in the sense of sinner, Matthew 6:12; Luke 13:4. Comp. Romans 1:14; Romans 8:12. Similarly the verb ὀφείλειν toowe, as Luke 11:4; Luke 17:10; Romans 15:1, etc., though it is frequent in the literal sense. [source]
The verb means to arrange, appoint, prescribe. Of appointing the twelve, Matthew 11:1; of enjoining certain acts, Luke 8:55; Luke 17:10; 1 Corinthians 7:17; of the decree of Claudius, Acts 18:2. Here, describing the form or mode in which the law was added; the arrangement made for giving it. [source]
Old relative adverb It behoved him Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
No predicate, probably εστιν estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter Ezekiel 9:1-11). The construction is unusual with του αρχασται tou arxasthai (genitive articular aorist middle infinitive of αρχω archō), not exactly purpose or result, and almost in apposition (epexegetic), but note του ελτειν tou elthein used as subject in Luke 17:1. The persecution on hand (1 Peter 1:7) was a foretaste of more to come. By “house of God” he can mean the same as the “spiritual house” of 1 Peter 2:5 or a local church. Biggs even takes it to refer to the family. [source]
An obligation, put as a debt. See Luke 17:10, and on debts, Matthew 6:12. The word expresses a special, personal obligation, and not as δεῖ mustan obligation in the nature of things. See John 20:9, and compare 1 John 3:16; 1 John 4:11; 3 John 1:8. [source]