KJV: So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
YLT: So also ye, when ye may have done all the things directed you, say -- We are unprofitable servants, because that which we owed to do -- we have done.'
Darby: Thus ye also, when ye shall have done all things that have been ordered you, say, We are unprofitable bondmen; we have done what it was our duty to do.
ASV: Even so ye also, when ye shall have done all the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do.
| οὕτως | Thus |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ποιήσητε | you may have done |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: ποιέω Sense: to make. |
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| τὰ | the [things] |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| διαταχθέντα | having been commanded |
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Parse: Verb, Aorist Participle Passive, Accusative Neuter Plural Root: διατάσσω Sense: to arrange, appoint, ordain, prescribe, give order. |
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| λέγετε | say |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Δοῦλοι | Servants |
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Parse: Noun, Nominative Masculine Plural Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| ἀχρεῖοί | unworthy |
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Parse: Adjective, Nominative Masculine Plural Root: ἀχρεῖος Sense: useless, good for nothing. |
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| ἐσμεν | are we |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὃ | that which |
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Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| ὠφείλομεν | we were bound |
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Parse: Verb, Imperfect Indicative Active, 1st Person Plural Root: ὀφείλω Sense: to owe. |
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| ποιῆσαι | to do |
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Parse: Verb, Aorist Infinitive Active Root: ποιέω Sense: to make. |
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| πεποιήκαμεν | we have done |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: ποιέω Sense: to make. |
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Greek Commentary for Luke 17:10
The Syriac Sinaitic omits “unprofitable.” The word is common in Greek literature, but in the N.T. only here and Matthew 25:30 where it means “useless” The slave who only does what he is commanded by his master to do has gained no merit or credit. “In point of fact it is not commands, but demands we have to deal with, arising out of special emergencies” (Bruce). The slavish spirit gains no promotion in business life or in the kingdom of God. [source]
From χρεία , requirement; something which the master must pay. Not useless, but having rendered no service beyond what was due. “The profit does not begin until the servant goes beyond his obligation” (Meyer). “A servant owes all things ” (Bengel). [source]
Reverse Greek Commentary Search for Luke 17:10
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]
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]
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]