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Jesus and Zacchaeus

19 Jesus[a] entered Jericho and was passing through it. Now[b] a man named Zacchaeus was there; he was a chief tax collector[c] and was rich. He[d] was trying to get a look at Jesus,[e] but being a short man he could not see over the crowd.[f] So[g] he ran on ahead and climbed up into a sycamore tree[h] to see him, because Jesus[i] was going to pass that way. And when Jesus came to that place, he looked up[j] and said to him, “Zacchaeus, come down quickly,[k] because I must[l] stay at your house today.”[m] So he came down quickly[n] and welcomed Jesus[o] joyfully.[p] And when the people[q] saw it, they all complained,[r] “He has gone in to be the guest of a man who is a sinner.”[s] But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give[t] to the poor, and if[u] I have cheated anyone of anything, I am paying back four times as much!” Then[v] Jesus said to him, “Today salvation[w] has come to this household,[x] because he too is a son of Abraham![y] 10 For the Son of Man came[z] to seek and to save the lost.”

The Parable of the Ten Minas

11 While the people were listening to these things, Jesus[aa] proceeded to tell a parable, because he was near to Jerusalem, and because they thought[ab] that the kingdom of God[ac] was going to[ad] appear immediately. 12 Therefore he said, “A nobleman[ae] went to a distant country to receive[af] for himself a kingdom and then return.[ag] 13 And he summoned ten of his slaves,[ah] gave them ten minas,[ai] and said to them, ‘Do business with these until I come back.’ 14 But his citizens[aj] hated[ak] him and sent a delegation after him, saying, ‘We do not want this man[al] to be king[am] over us!’ 15 When[an] he returned after receiving the kingdom, he summoned[ao] these slaves to whom he had given the money. He wanted[ap] to know how much they had earned[aq] by trading. 16 So[ar] the first one came before him and said, ‘Sir,[as] your mina[at] has made ten minas more.’ 17 And the king[au] said to him, ‘Well done, good slave! Because you have been faithful[av] in a very small matter, you will have authority[aw] over ten cities.’ 18 Then[ax] the second one came and said, ‘Sir, your mina has made five minas.’ 19 So[ay] the king[az] said to him, ‘And you are to be over five cities.’ 20 Then another[ba] slave[bb] came and said, ‘Sir, here is[bc] your mina that I put away for safekeeping[bd] in a piece of cloth.[be] 21 For I was afraid of you, because you are a severe[bf] man. You withdraw[bg] what you did not deposit[bh] and reap what you did not sow.’ 22 The king[bi] said to him, ‘I will judge you by your own words,[bj] you wicked slave![bk] So you knew, did you, that I was a severe[bl] man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 23 Why then didn’t you put[bm] my money in the bank,[bn] so that when I returned I could have collected it with interest?’ 24 And he said to his attendants,[bo] ‘Take the mina from him, and give it to the one who has ten.’[bp] 25 But[bq] they said to him, ‘Sir, he has ten minas already!’[br] 26 ‘I tell you that everyone who has will be given more,[bs] but from the one who does not have, even what he has will be taken away.[bt] 27 But as for these enemies of mine who did not want me to be their king,[bu] bring them here and slaughter[bv] them[bw] in front of me!’”

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Footnotes

  1. Luke 19:1 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.
  2. Luke 19:2 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).
  3. Luke 19:2 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).
  4. Luke 19:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Luke 19:3 tn Grk “He was trying to see who Jesus was.”
  6. Luke 19:3 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
  7. Luke 19:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
  8. Luke 19:4 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).
  9. Luke 19:4 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
  10. Luke 19:5 tc Most mss (A [D] W [Ψ] ƒ13 33vid M 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.
  11. Luke 19:5 tn Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.
  12. Luke 19:5 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
  13. Luke 19:5 sn On today here and in v. 9, see the note on today in 2:11.
  14. Luke 19:6 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
  15. Luke 19:6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  16. Luke 19:6 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).
  17. Luke 19:7 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.
  18. Luke 19:7 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.
  19. Luke 19:7 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.
  20. Luke 19:8 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).
  21. Luke 19:8 tn This is a first class condition in the Greek text. It virtually confesses fraud.
  22. Luke 19:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
  23. Luke 19:9 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.
  24. Luke 19:9 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
  25. Luke 19:9 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
  26. Luke 19:10 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
  27. Luke 19:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  28. Luke 19:11 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
  29. Luke 19:11 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.
  30. Luke 19:11 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
  31. Luke 19:12 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
  32. Luke 19:12 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).
  33. Luke 19:12 sn The background to this story about the nobleman who wentto 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.
  34. Luke 19:13 tn See the note on the word “slave” in 7:2.
  35. Luke 19:13 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.
  36. Luke 19:14 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).
  37. Luke 19:14 tn The imperfect is intense in this context, suggesting an ongoing attitude.
  38. Luke 19:14 tn Grk “this one” (somewhat derogatory in this context).
  39. Luke 19:14 tn Or “to rule.”
  40. Luke 19:15 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.
  41. Luke 19:15 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.”
  42. Luke 19:15 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.
  43. Luke 19:15 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
  44. Luke 19:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
  45. Luke 19:16 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
  46. Luke 19:16 tn See the note on the word “minas” in v. 13.
  47. Luke 19:17 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  48. Luke 19:17 tn See Luke 16:10.
  49. Luke 19:17 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.
  50. Luke 19:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  51. Luke 19:19 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
  52. Luke 19:19 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  53. Luke 19:20 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.
  54. Luke 19:20 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
  55. Luke 19:20 tn Grk “behold.”
  56. Luke 19:20 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.’”
  57. Luke 19:20 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
  58. Luke 19:21 tn Or “exacting,” “harsh,” “hard.”
  59. Luke 19:21 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.
  60. Luke 19:21 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.
  61. Luke 19:22 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  62. Luke 19:22 tn Grk “out of your own mouth” (an idiom).
  63. Luke 19:22 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
  64. Luke 19:22 tn Or “exacting,” “harsh,” “hard.”
  65. Luke 19:23 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
  66. Luke 19:23 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).
  67. Luke 19:24 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.
  68. Luke 19:24 tn Grk “the ten minas.”
  69. Luke 19:25 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.
  70. Luke 19:25 tc A few mss (D W 69 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.
  71. Luke 19:26 tn Grk “to everyone who has, he will be given more.” sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
  72. Luke 19:26 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).
  73. Luke 19:27 tn Grk “to rule over them.”
  74. Luke 19:27 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
  75. Luke 19:27 sn Slaughter them. To reject the king is to face certain judgment from him.