Luke 19:5-10

19:5 And when Jesus came to that place, he looked up ¹  and said to him, “Zacchaeus, come down quickly, ²  because I must ³  stay at your house today.” ⁴  19:6 So he came down quickly ⁵  and welcomed Jesus ⁶  joyfully. ⁷  19:7 And when the people ⁸  saw it, they all complained, ⁹  “He has gone in to be the guest of a man who is a sinner.” ¹⁰  19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹¹  to the poor, and if ¹²  I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then ¹³  Jesus said to him, “Today salvation ¹⁴  has come to this household, ¹⁵  because he too is a son of Abraham! ¹⁶  19:10 For the Son of Man came ¹⁷  to seek and to save the lost.”

Luke 19:2

19:2 Now ¹⁸  a man named Zacchaeus was there; he was a chief tax collector ¹⁹  and was rich.

Colossians 1:1-2

Salutation

1:1 From Paul, ²⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²¹  brothers and sisters ²²  in Christ, at Colossae. Grace and peace to you ²³  from God our Father! ²⁴ 

Revelation 3:20

3:20 Listen! ²⁵  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ²⁶  and share a meal with him, and he with me.

[19:5]  ¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ³ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁴ sn On today here and in v. 9, see the note on today in 2:11.

[19:6]  ⁵ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ⁷ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:7]  ⁸ 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.

[19:7]  ⁹ 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 (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ¹⁰ 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.

[19:8]  ¹¹ 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).

[19:8]  ¹² tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹⁴ 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.

[19:9]  ¹⁵ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹⁶ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ¹⁷ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[19:2]  ¹⁸ 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).

[19:2]  ¹⁹ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²³ tn Or “Grace to you and peace.”

[1:2]  ²⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:20]  ²⁵ tn Grk “Behold.”

[3:20]  ²⁶ tn Grk “come in to him.”