Luk 19:0-23 | NET2full | STEP | Jesus entered Jericho and was passing through it.

‏ Luke 19:1-23

Jesus and Zacchaeus

1 Jesus ^{▼▼tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.} entered Jericho and was passing through it. 2 Now ^{▼▼tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).} a man named Zacchaeus was there; he was a chief tax collector ^{▼▼sn This is the one place in the NT the office of chief tax collector is noted. If the term refers to a managerial rank, this individual would organize and oversee the other tax collectors and collect significant commissions (see also the note on the word tax collector in 3:12). It is possible, however, that in this context the term simply means “major tax collector” and is a comment on the individual’s importance or wealth rather than his rank (see D. L. Bock, Luke [BECNT] 1:1516).} and was rich. 3 He ^{▼▼tn Here καί (kai) has not been translated because of differences between Greek and English style.} was trying to get a look at Jesus, ^{▼▼tn Grk “He was trying to see who Jesus was.”} but being a short man he could not see over the crowd. ^{▼▼tn Grk “and he was not able to because of the crowd, for he was short in stature.”} 4 So ^{▼▼tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.} he ran on ahead and climbed up into a sycamore tree ^{▼▼sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).} to see him because Jesus ^{▼▼tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.} was going to pass that way. 5 And when Jesus came to that place, he looked up ^{▼▼tc Most mss (A [D] W [Ψ] ƒ13 33vid Maj latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ ƒ1 579 1241 2542 co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.} and said to him, “Zacchaeus, come down quickly ^{▼▼tn Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.} because I must ^{▼▼sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.} stay at your house today.” ^{▼▼sn On today here and in v. 9, see the note on today in 2:11.} 6 So he came down quickly ^{▼▼tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.} and welcomed Jesus ^{▼▼tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} joyfully. ^{▼▼tn The participle χαίρων (chairōn) has been taken as indicating manner.} ^{▼▼sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).} 7 And when the people ^{▼▼tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.} saw it, they all complained, ^{▼▼tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.} “He has gone in to be the guest of a man who is a sinner.” ^{▼▼sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.} 8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ^{▼▼sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).} to the poor, and if ^{▼▼tn This is a first class condition in the Greek text. It virtually confesses fraud.} I have cheated anyone of anything, I am paying back four times as much!” 9 Then ^{▼▼tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative} Jesus said to him, “Today salvation ^{▼▼sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.} has come to this household ^{▼▼sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).} because he too is a son of Abraham! ^{▼▼sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.} 10 For the Son of Man came ^{▼▼sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.} to seek and to save the lost.”

The Parable of the Ten Minas

11 While the people were listening to these things, Jesus ^{▼▼tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} proceeded to tell a parable because he was near to Jerusalem, and because they thought ^{▼▼tn The present active infinitive δοκεῖν (dokein) has been translated as causal.} that the kingdom of God ^{▼▼sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.} was going to ^{▼▼tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).} appear immediately. 12 Therefore he said, “A nobleman ^{▼▼tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).} went to a distant country to receive ^{▼▼sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).} for himself a kingdom and then return. ^{▼▼sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.} 13 And he summoned ten of his slaves, ^{▼▼tn See the note on the word “slave” in 7:2.} gave them ten minas, ^{▼▼sn That is, one for each. A mina was a Greek monetary unit worth 100 denarii or about four months’ wages for an average worker based on a six-day work week.} and said to them, ‘Do business with these until I come back.’ 14 But his citizens ^{▼▼tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).} hated ^{▼▼tn The imperfect is intense in this context, suggesting an ongoing attitude.} him and sent a delegation after him, saying, ‘We do not want this man ^{▼▼tn Grk “this one” (somewhat derogatory in this context).} to be king ^{▼▼tn Or “to rule.”} over us!’ 15 When ^{▼▼tn Grk “And it happened that when.” 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.} he returned after receiving the kingdom, he summoned ^{▼▼tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”} these slaves to whom he had given the money. He wanted ^{▼▼tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.} to know how much they had earned ^{▼▼sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.} by trading. 16 So ^{▼▼tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.} the first one came before him and said, ‘Sir, ^{▼▼tn Or “Lord”; or “Master.” (and so throughout this paragraph).} your mina ^{▼▼tn See the note on the word “minas” in v. 13.} has made ten minas more.’ 17 And the king ^{▼▼tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.} said to him, ‘Well done, good slave! Because you have been faithful ^{▼▼tn See Luke 16:10.} in a very small matter, you will have authority ^{▼▼sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.} over ten cities.’ 18 Then ^{▼▼tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} the second one came and said, ‘Sir, your mina has made five minas.’ 19 So ^{▼▼tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.} the king ^{▼▼tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.} said to him, ‘And you are to be over five cities.’ 20 Then another ^{▼▼sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.} slave ^{▼▼tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.} came and said, ‘Sir, here is ^{▼▼tn Grk “behold.”} your mina that I put away for safekeeping ^{▼▼tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping—‘to store, to put away in a safe place.’”} in a piece of cloth. ^{▼▼tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).} 21 For I was afraid of you because you are a severe ^{▼▼tn Or “exacting,” “harsh,” “hard.”} man. You withdraw ^{▼▼tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (aireis) as a finite verb.} what you did not deposit ^{▼▼tn The Greek verb τίθημι (tithēmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.} and reap what you did not sow.’ 22 The king ^{▼▼tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.} said to him, ‘I will judge you by your own words, ^{▼▼tn Grk “out of your own mouth” (an idiom).} you wicked slave! ^{▼▼tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”} So you knew, did you, that I was a severe ^{▼▼tn Or “exacting,” “harsh,” “hard.”} man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 23 Why then didn’t you put ^{▼▼tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”} my money in the bank, ^{▼▼tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).} so that when I returned I could have collected it with interest?’