Luke 17:6

An Exegetical Analysis of Luke 17:6: The Conditional Clause and the Particle αν

This exegetical study of Luke 17:6, “αν = contingency?”, is based on a b-greek discussion from February 13, 2008. The initial inquiry focused on the grammatical function of the particle αν in Luke 17:6, specifically how its presence modifies the imperfect indicative verbs ελεγετε (you would say) and υπηκουσεν (it would obey). The query posited that αν renders these verbs more contingent, transforming expressions like “you shall say” into “it is possible you could say,” and “it will obey you” into “perhaps it will obey you,” suggesting a shift from a straightforward indicative statement towards a subjunctive sense.

The main exegetical issue revolves around the precise nature of the conditional statement in Luke 17:6. While the protasis (the ‘if’ clause) utilizes a present indicative verb, ει εχετε (if you have), the apodosis (the ‘then’ clause) employs imperfect indicative verbs followed by αν. This construction does not fit neatly into typical classifications of “simple” or “future more vivid” conditionals, leading scholars to categorize it as a “mixed condition.” The tension between the apparent reality or possibility implied by the present indicative protasis and the counterfactual implication of the apodosis (implying the condition is *not* met) necessitates careful grammatical and rhetorical analysis to determine the passage’s intended meaning regarding the disciples’ faith.

εἶπεν δὲ ὁ κύριος εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως ἐλέγετε ἂν τῇ συκαμίνῳ ταύτῃ ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ καὶ ὑπήκουσεν ἂν ὑμῖν. (Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT includes a colon (:) after κύριος and a comma (,) after σινάπεως for enhanced readability and clarity in sentence parsing.
• Both the provided text (representing Nestle 1904) and the SBLGNT (2010) retain the present indicative form ἔχετε in the protasis. Therefore, no significant lexical or morphological difference exists in this key verb between these two critical editions, though other textual variants are discussed below.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

Textual Criticism (NA28): The crucial textual variant in Luke 17:6 pertains to the verb in the protasis: ἔχετε (present indicative) versus εἴχετε (imperfect indicative). The NA28, along with other critical editions like UBS5 and SBLGNT, strongly affirms ἔχετε. This reading is supported by early and diverse manuscripts, including P75, Codex Sinaiticus (א), Codex Vaticanus (B), Codex Bezae (D), and numerous other significant uncials and minuscules. The variant εἴχετε, which would create a standard contrary-to-fact condition, is found in later Byzantine manuscripts (e.g., Codex Alexandrinus [A], Codex Ephraemi Rescriptus [C]) and thus underlies the Textus Receptus. Critical scholarship prefers ἔχετε due to its superior external attestation and often on the principle of lectio difficilior potior (the more difficult reading is the stronger), as ἔχετε creates the grammatical tension of a “mixed conditional” that requires careful interpretation, whereas εἴχετε would resolve this tension.

Lexical Notes (KITTEL, BDAG):

• ἄν (an): This particle is crucial for understanding the conditional clause. According to BDAG (s.v. “ἄν”), it is used to denote potentiality, conditionality, or contingency. When combined with the imperfect indicative, as seen in ἐλέγετε ἂν and ὑπήκουσεν ἂν, it characteristically forms the apodosis of a contrary-to-fact condition, indicating something that would be happening or would have happened if a certain (unmet) condition were true.
• πίστις (pistis): Generally translated as “faith,” “trust,” or “belief.” BDAG (s.v. “πίστις”) highlights its meaning as a state of believing or trust in God, Christ, or Christian truth, often implying conviction and reliability. In this context, it refers to the spiritual capacity for trust and reliance on divine power.
• κόκκον σινάπεως (kokkon sinapēōs): “Mustard seed.” As noted in BDAG (s.v. “σῖναπι”), the mustard seed serves as a potent metaphor in biblical literature for something exceedingly tiny yet possessing immense potential for growth or impact. Here, it underscores that even a minuscule amount of true faith holds extraordinary power.
• συκάμινῳ (sykaminō): “Sycamine tree.” BDAG (s.v. “συκάμινος”) identifies this as a type of mulberry tree, possibly the black mulberry. It is chosen for its significant size and deep root system, making its uprooting an impressive demonstration of power.

Translation Variants and Grammatical & Rhetorical Analysis

The conditional statement in Luke 17:6 is a notable example of a “mixed conditional” clause in Koine Greek. Grammatically, it comprises a protasis with εἰ + present indicative (εἰ ἔχετε, “if you have”) and an apodosis with imperfect indicative + ἄν (ἐλέγετε ἂν, “you would say”; ὑπήκουσεν ἂν, “it would obey”).

• Grammatical Analysis:

  • The protasis, εἰ ἔχετε πίστιν (if you have faith), typically introduces a “simple” or “future more vivid” condition, implying that the condition might be true or is presented as a general statement of fact. It does not inherently deny the presence of faith.
  • The apodosis, structured with the imperfect indicative + ἄν, characteristically conveys a “contrary-to-fact” condition in the present. This grammatical construction normally implies that the condition stated in the protasis is *not* currently being met. For example, “If you *had* faith (but you don’t), you *would* say…”

  The juxtaposition of these two forms creates the “mixed” nature. If the protasis implies possibility or reality (“if you *do* have”), and the apodosis implies unreality (“you *would* say [but you are not]”), there is a subtle tension. This tension suggests that while the *potential* for such faith might exist (the present indicative `ἔχετε`), the *actualization* of its extraordinary power is portrayed as presently unrealized among the disciples.

• Rhetorical Analysis:

  The rhetorical effect of this mixed conditional is profound. It serves not as a simple statement of fact, but as a challenging didactic tool:

  • Implied Scolding or Exhortation: By using a counterfactual apodosis, Jesus implies that the disciples, despite having some faith, lack the *degree* or *kind* of radical, mountain-moving faith he is describing. The statement functions as an indirect rebuke or a strong exhortation to cultivate deeper faith. It is not that they have *no* faith, but that they do not have faith of this particular quality or potency.
  • Hyperbole and Divine Power: The image of uprooting a massive sycamine tree and planting it in the sea is a clear hyperbole, emphasizing the immense, transformative power that even a mustard seed’s worth of genuine faith can unlock. The mixed conditional underscores that this power is theoretically accessible, yet practically unexercised due to the disciples’ current spiritual state.
  • Paradox of Faith: The construction highlights a paradox: a minuscule amount of faith (κοκκον σιναπεως) can achieve monumental tasks, yet the very disciples who follow Jesus are not yet manifesting such power. This forces reflection on the *quality* and *object* of their faith, rather than merely its quantity.

Conclusions and Translation Suggestions

The mixed conditional in Luke 17:6 thus conveys a powerful message that challenges the disciples to greater faith. It suggests that while they possess some measure of faith, they are not yet fully engaging with its transformative potential. The counterfactual apodosis emphasizes the gap between their current spiritual reality and the extraordinary possibilities that await those with faith, even if tiny.

1. Literal Translation:
   “But the Lord said, ‘If you have faith as a mustard seed, you would say to this sycamine tree, “Be uprooted and be planted in the sea!” and it would obey you.'”

   This translation aims for maximal fidelity to the Greek syntax, retaining the present indicative in the protasis and the imperfect indicative + αν in the apodosis. This structure allows the reader to perceive the “mixed” nature of the condition, hinting at the subtle tension between a potential condition and an unfulfilled outcome.

2. Dynamic Equivalent Translation:
   “The Lord said, ‘If you only had faith the size of a mustard seed, you could tell this mulberry tree to uproot itself and plant itself in the sea, and it would obey you!'”

   This rendering prioritizes conveying the implied meaning and rhetorical force. By translating the protasis as “If you only had faith,” it explicitly communicates the counterfactual implication of the apodosis, suggesting that the disciples do not currently possess this particular degree of faith. “Could tell” and “would obey” maintain the sense of potential but unactualized power.

3. Interpretive Translation (Focus on Challenge):
   “Then the Lord declared, ‘Even if you possessed faith as small as a mustard seed, you *still* would be able to command this sycamine tree, “Be uprooted and planted in the sea!” and it *would certainly* obey you.'”

   This interpretive option emphasizes the challenging and exhortative aspect of Jesus’ statement. By using “Even if you possessed” and underscoring the apodosis with “still would be able” and “would certainly,” it highlights the immense power available through even minimal faith, thereby subtly confronting the disciples with their present lack of its full exercise.