Luke 19:1-43

Jesus and Zacchaeus

19:1 Jesus ¹  entered Jericho ²  and was passing through it. 19:2 Now ³  a man named Zacchaeus was there; he was a chief tax collector ⁴  and was rich. 19:3 He ⁵  was trying to get a look at Jesus, ⁶  but being a short man he could not see over the crowd. ⁷  19:4 So ⁸  he ran on ahead and climbed up into a sycamore tree ⁹  to see him, because Jesus ¹⁰  was going to pass that way. 19:5 And when Jesus came to that place, he looked up ¹¹  and said to him, “Zacchaeus, come down quickly, ¹²  because I must ¹³  stay at your house today.” ¹⁴  19:6 So he came down quickly ¹⁵  and welcomed Jesus ¹⁶  joyfully. ¹⁷  19:7 And when the people ¹⁸  saw it, they all complained, ¹⁹  “He has gone in to be the guest of a man who is a sinner.” ²⁰  19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²¹  to the poor, and if ²²  I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then ²³  Jesus said to him, “Today salvation ²⁴  has come to this household, ²⁵  because he too is a son of Abraham! ²⁶  19:10 For the Son of Man came ²⁷  to seek and to save the lost.”

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ²⁸  proceeded to tell a parable, because he was near to Jerusalem, ²⁹  and because they thought ³⁰  that the kingdom of God ³¹  was going to ³²  appear immediately. 19:12 Therefore he said, “A nobleman ³³  went to a distant country to receive ³⁴  for himself a kingdom and then return. ³⁵  19:13 And he summoned ten of his slaves, ³⁶  gave them ten minas, ³⁷  and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens ³⁸  hated ³⁹  him and sent a delegation after him, saying, ‘We do not want this man ⁴⁰  to be king ⁴¹  over us!’ 19:15 When ⁴²  he returned after receiving the kingdom, he summoned ⁴³  these slaves to whom he had given the money. He wanted ⁴⁴  to know how much they had earned ⁴⁵  by trading. 19:16 So ⁴⁶  the first one came before him and said, ‘Sir, ⁴⁷  your mina ⁴⁸  has made ten minas more.’ 19:17 And the king ⁴⁹  said to him, ‘Well done, good slave! Because you have been faithful ⁵⁰  in a very small matter, you will have authority ⁵¹  over ten cities.’ 19:18 Then ⁵²  the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So ⁵³  the king ⁵⁴  said to him, ‘And you are to be over five cities.’ 19:20 Then another ⁵⁵  slave ⁵⁶  came and said, ‘Sir, here is ⁵⁷  your mina that I put away for safekeeping ⁵⁸  in a piece of cloth. ⁵⁹  19:21 For I was afraid of you, because you are a severe ⁶⁰  man. You withdraw ⁶¹  what you did not deposit ⁶²  and reap what you did not sow.’ 19:22 The king ⁶³  said to him, ‘I will judge you by your own words, ⁶⁴  you wicked slave! ⁶⁵  So you knew, did you, that I was a severe ⁶⁶  man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put ⁶⁷  my money in the bank, ⁶⁸  so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, ⁶⁹  ‘Take the mina from him, and give it to the one who has ten.’ ⁷⁰  19:25 But ⁷¹  they said to him, ‘Sir, he has ten minas already!’ ⁷²  19:26 ‘I tell you that everyone who has will be given more, ⁷³  but from the one who does not have, even what he has will be taken away. ⁷⁴  19:27 But as for these enemies of mine who did not want me to be their king, ⁷⁵  bring them here and slaughter ⁷⁶  them ⁷⁷  in front of me!’”

The Triumphal Entry

19:28 After Jesus ⁷⁸  had said this, he continued on ahead, ⁷⁹  going up to Jerusalem. ⁸⁰  19:29 Now ⁸¹  when he approached Bethphage ⁸²  and Bethany, at the place called the Mount of Olives, ⁸³  he sent two of the disciples, 19:30 telling them, ⁸⁴  “Go to the village ahead of you. ⁸⁵  When ⁸⁶  you enter it, you will find a colt tied there that has never been ridden. ⁸⁷  Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ⁸⁸  it.’” 19:32 So those who were sent ahead found ⁸⁹  it exactly ⁹⁰  as he had told them. 19:33 As ⁹¹  they were untying the colt, its owners asked them, ⁹²  “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then ⁹³  they brought it to Jesus, threw their cloaks ⁹⁴  on the colt, ⁹⁵  and had Jesus get on ⁹⁶  it. 19:36 As ⁹⁷  he rode along, they ⁹⁸  spread their cloaks on the road. 19:37 As he approached the road leading down from ⁹⁹  the Mount of Olives, ¹⁰⁰  the whole crowd of his ¹⁰¹  disciples began to rejoice ¹⁰²  and praise ¹⁰³  God with a loud voice for all the mighty works ¹⁰⁴  they had seen: ¹⁰⁵  19:38 “Blessed is the king ¹⁰⁶  who comes in the name of the Lord! ¹⁰⁷  Peace in heaven and glory in the highest!” 19:39 But ¹⁰⁸  some of the Pharisees ¹⁰⁹  in the crowd said to him, “Teacher, rebuke your disciples.” ¹¹⁰  19:40 He answered, ¹¹¹  “I tell you, if they ¹¹²  keep silent, the very stones ¹¹³  will cry out!”

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹¹⁴  when Jesus ¹¹⁵  approached ¹¹⁶  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ¹¹⁷  even you, the things that make for peace! ¹¹⁸  But now they are hidden ¹¹⁹  from your eyes. 19:43 For the days will come upon you when your enemies will build ¹²⁰  an embankment ¹²¹  against you and surround you and close in on you from every side.

[19:1]  ¹ 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.

[19:1]  ² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:2]  ³ 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]  ⁴ 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).

[19:3]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ⁶ tn Grk “He was trying to see who Jesus was.”

[19:3]  ⁷ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ⁹ 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).

[19:4]  ¹⁰ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:5]  ¹¹ 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]  ¹² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ¹³ 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]  ¹⁴ sn On today here and in v. 9, see the note on today in 2:11.

[19:6]  ¹⁵ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ¹⁷ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:7]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²⁴ 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]  ²⁵ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²⁶ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ²⁷ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[19:11]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ³⁰ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ³¹ 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.

[19:11]  ³² tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:12]  ³³ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ³⁴ 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).

[19:12]  ³⁵ 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.

[19:13]  ³⁶ tn See the note on the word “slave” in 7:2.

[19:13]  ³⁷ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[19:14]  ³⁸ 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).

[19:14]  ³⁹ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁴⁰ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁴¹ tn Or “to rule.”

[19:15]  ⁴² 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.

[19:15]  ⁴³ 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.”

[19:15]  ⁴⁴ 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.

[19:15]  ⁴⁵ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[19:16]  ⁴⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ⁴⁷ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ⁴⁸ tn See the note on the word “minas” in v. 13.

[19:17]  ⁴⁹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ⁵⁰ tn See Luke 16:10.

[19:17]  ⁵¹ 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.

[19:18]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:19]  ⁵³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ⁵⁴ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:20]  ⁵⁵ 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.

[19:20]  ⁵⁶ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ⁵⁷ tn Grk “behold.”

[19:20]  ⁵⁸ 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.’”

[19:20]  ⁵⁹ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[19:21]  ⁶⁰ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ⁶¹ 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 (airei") as a finite verb.

[19:21]  ⁶² tn The Greek verb τίθημι (tiqhmi) 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.

[19:22]  ⁶³ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁶⁴ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁶⁵ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁶⁶ tn Or “exacting,” “harsh,” “hard.”

[19:23]  ⁶⁷ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁶⁸ 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).

[19:24]  ⁶⁹ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ⁷⁰ tn Grk “the ten minas.”

[19:25]  ⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

[19:25]  ⁷² tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[19:26]  ⁷³ tn Grk “to everyone who has, he will be given more.”

[19:26]  ⁷⁴ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[19:27]  ⁷⁵ tn Grk “to rule over them.”

[19:27]  ⁷⁶ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁷⁷ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:28]  ⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ⁷⁹ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ⁸⁰ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

[19:29]  ⁸¹ 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ⁸² sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ⁸³ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:30]  ⁸⁴ tn Grk “saying.”

[19:30]  ⁸⁵ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ⁸⁶ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ⁸⁷ tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ⁸⁸ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ⁸⁹ tn Grk “sent ahead and went and found.”

[19:32]  ⁹⁰ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ⁹² tn Grk “said to them.”

[19:35]  ⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ⁹⁴ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ⁹⁵ sn See Zech 9:9.

[19:35]  ⁹⁶ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[19:36]  ⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ⁹⁸ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[19:37]  ⁹⁹ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹⁰⁰ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁰¹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁰² tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹⁰³ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹⁰⁴ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹⁰⁵ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ¹⁰⁶ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ¹⁰⁷ sn A quotation from Ps 118:26.

[19:39]  ¹⁰⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ¹⁰⁹ sn See the note on Pharisees in 5:17.

[19:39]  ¹¹⁰ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ¹¹¹ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ¹¹² tn Grk “these.”

[19:40]  ¹¹³ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[19:41]  ¹¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹¹⁵ tn Grk “he.”

[19:41]  ¹¹⁶ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[19:42]  ¹¹⁷ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹¹⁸ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹¹⁹ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ¹²⁰ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹²¹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.