Bible Commentaries

Was passing through (διηρχετο — diērcheto). Imperfect middle. Now Jesus was inside the Roman Jericho with the procession.

Chief publican (αρχιτελωνης — architelōnēs). The word occurs nowhere else apparently but the meaning is clear from the other words with αρχι — archi - like αρχιερευς — archiereus (chief priest) αρχιποιμην — archipoimēn (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him.

He sought (εζητει — ezētei). Imperfect active. He was seeking, conative idea.

Jesus who he was (Ιησουν τις εστιν — Iēsoun tis estin). Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus.

For the crowd (απο του οχλου — apo tou ochlou). He was short and the crowd was thick and close.

Stature (τηι ηλικιαι — tēi hēlikiāi). No doubt of that meaning here and possibly so in Luke 2:52. Elsewhere “age” except Luke 12:25; Matthew 6:27 where it is probably “stature” also.

Ran on before (προδραμων εις το εμπροστεν — prodramōn eis to emprosthen). Second aorist active participle of προτρεχω — protrechō (defective verb). “Before” occurs twice (προ — pro - and εις το εμπροστεν — eis to emprosthen).

Into a sycamore tree (επι συκομορεαν — epi sukomorean). From συκον — sukon fig, and μορον — moron mulberry. The fig-mulberry and quite a different tree from the sycamine tree in Luke 17:6, which see. It bore a poor fruit which poor people ate (Amos 7:14). It was a wide open tree with low branches so that Zacchaeus could easily climb into it.

That way (εκεινης — ekeinēs). Feminine for οδος — hodos (way) is understood. Genitive case with δι — di in composition (διερχεσται — dierchesthai) or as an adverbial use.

Make haste and come down (σπευσας καταβητι — speusas katabēthi). Simultaneous aorist active participle (σπευσας — speusas) with the second aorist active imperative. “Come down in a hurry.”

He made haste and came down (σπευσας κατεβη — speusas katebē). Luke repeats the very words of Jesus with the same idiom.

Received him joyfully (υπεδεχατο αυτον χαιρων — hupedexato auton chairōn). The very verb used of Martha‘s welcome to Jesus (Luke 10:38). “Joyfully” is the present active participle, “rejoicing” (χαιρων — chairōn).

Murmured (διεγογγυζοντο — diegogguzonto). Imperfect middle of this compound onomatopoetic word διαγογγυζω — dia -γογγυζω — gogguzō In Luke 5:30 we have the simple δια — gogguzō a late word like the cooing doves or the hum of bees. This compound with καταλυσαι — dia - is still rarer, but more expressive.

To lodge (katalusai). Jesus was the hero of this crowd from Galilee on their way to the passover. But here he had shocked their sensibilities and those of the people of Jericho by inviting himself to be the guest of this chief publican and notorious sinner who had robbed nearly everybody in the city by exorbitant taxes.

Stood (στατεις — statheis). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd.

If I have wrongfully exacted aught of any man (ει τινος τι εσυκοπαντησα — ei tinos ti esukophantēsa). A most significant admission and confession. It is a condition of the first class (ει — ei and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb συκοπαντειν — sukophantein see discussion on Luke 3:14, the only two instances in the N.T. He had extorted money wrongfully as they all knew.

I return fourfold (αποδιδωμι τετραπλουν — apodidōmi tetraploun). I offer to do it here and now on this spot. This was the Mosaic law (Exodus 22:1; Numbers 5:6.). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. “It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the fig-shewer (sycophant).”

The lost (το απολωλος — to apolōlos). The neuter as a collective whole, second perfect active participle of απολλυμι — apollumi to destroy. See notes on Luke 15 for the idea of the lost.

He added and spake (προστεις ειπεν — prostheis eipen). Second aorist active participle of προστιτημι — prostithēmi with ειπεν — eipen It is a Hebrew idiom seen also in Luke 20:1. he added to send (προσετετο πεμπσαι — prosetheto pempsai) and in Acts 12:3 “he added to seize” (προσετετο συλλαβειν — prosetheto sullabein). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the lxx on Luke the Greek Christian.

To appear (αναπαινεσται — anaphainesthai). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and Acts 21:3.

To take to himself a kingdom (λαβειν εαυτωι βασιλειαν — labein heautōi basileian). Second aorist active infinitive of λαμβανω — lambanō with the dative reflexive εαυτωι — heautōi where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

Trade ye herewith till I come (πραγματευσαστε εν ωι ερχομαι — pragmateusasthe en hōi erchomai). First aorist middle imperative of πραγματευομαι — pragmateuomai an old verb from πραγμα — prāgma business. Here only in the N.T. Westcott and Hort in their text read πραγματευσασται — pragmateusasthai first aorist middle infinitive (-αι — ai and -ε — e were pronounced alike). The infinitive makes it indirect discourse, the imperative direct.

While I am coming is what εν ωι ερχομαι — en hōi erchomai really means.

His citizens (οι πολιται αυτου — hoi politai autou). That actually happened with Archelaus.

When he was come back again (εν τωι επανελτειν αυτον — en tōi epanelthein auton). “On the coming back again as to him.” Luke‘s favourite idiom of the articular infinitive after εν — en and with the accusative of general reference.

Had given (δεδωκει — dedōkei). Past perfect active indicative without augment of διδωμι — didōmi he might know (ινα γνοι — hina gnoi). Second aorist active subjunctive of γινοσκω — ginoskō The optative would be γνοιη — gnoiē f0).

Hath made (προσηργασατο — prosērgasato). Only here in the N.T. Note προσ — pros - in addition, besides, more.

Have thou authority (ιστι εχουσιαν εχων — isthi exousian echōn). Periphrastic present active imperative. Keep on having authority.

Be thou also over (και συ επανο γινου — kai su epano ginou). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in Matthew 25. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.

I kept (ειχον — eichon). Imperfect active of εχω — echō I kept on keeping.

Laid up (αποκειμενην — apokeimenēn). Present passive participle agreeing with ην — hēn (which), used often as perfect passive of τιτημι — tithēmi as here, laid away or off (απο — apo). It is not the periphrastic construction, but two separate verbs, each with its own force.

In a napkin (εν σουδαριωι — en soudariōi). A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries a.d., Deissmann, Bible Studies, p. 223). Used also for swathing the head of the dead (John 11:44; John 20:7).

I feared (εποβουμην — ephoboumēn). Imperfect middle, I continued to fear.

Austere (αυστηρος — austēros). Old Greek word from αυω — auō to dry up. Reproduced in Latin austeros and English austere. It means rough to the taste, stringent. Here only in the N.T. Compare σκληρος — sklēros (hard) in Matthew 25:24. “Harsh in flavour, then in disposition” (Bruce).

Thou layedst not down (ουκ ετηκας — ouk ethēkas). Probably a proverb for a grasping profiteer.

Thou knewest (ηιδεις — ēideis). Second past perfect of οραω — horaō to see, used as imperfect of οιδα — oida to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked (πονηρος — ponēros) slave are turned to his own condemnation.

Then wherefore (και δια τι — kai dia ti). Note this inferential use of και — kai - in that case.

Into the bank (επι τραπεζαν — epi trapezan). Literally, upon a table. This old word τραπεζα — trapeza from τετραπεζα — tetrapeza (τετρα — tetra four, πους — pous foot). It means then any table (Mark 7:28), food on the table (Acts 16:34), feast or banquet (Romans 11:9), table of the money-changers (John 2:15; Mark 11:15; Matthew 21:12), or bank as here. Our word bank is from Old English bench.

With interest (συν τοκωι — sun tokōi). Not usury, but proper and legal interest. Old word from τικτω — tiktō to bring forth. In the N.T. only here and Matthew 25:27.

Should have required it (αν αυτο επραχα — an auto epraxa). Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων — elthōn), and the previous question. On this technical use of πρασσω — prassō (επραχα — epraxa) See note on Luke 3:13.

And they said unto him (και ειπαν αυτωι — kai eipan autōi). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke 19:11).

That hath not (του μη εχοντος — tou mē echontos). The present tense of εχω — echō here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.

Reign (βασιλευσαι — basileusai). First aorist active infinitive, ingressive aorist, come to rule.

Slay (κατασπαχατε — katasphaxate). First aorist active imperative of κατασπαζω — katasphazō to slaughter, an old verb, but only here in the N.T.

Went on before (επορευετο εμπροστεν — eporeueto emprosthen). Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.

Unto Bethphage and Bethany (εις ητπαγη και ητανια — eis Bēthphagē kai Bēthania). Both indeclinable forms of the Hebrew or Aramaic names. In Mark 11:1 “Bethany” is inflected regularly.

Of Olives (Ελαιων — Elaiōn). As in Mark 11:1; Matthew 21:1, though some editors take it to be, not the genitive plural of ελαια — elaia (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in Acts 1:12. See notes on Matthew 21:1 and notes on Mark 11:1 for details.

Whereon no man ever yet sat (επ ον ουδεις πωποτε αντρωπων εκατισεν — eph' hon oudeis pōpote anthrōpōn ekathisen). Plummer holds that this fact indicated to the disciples a royal progress into the city of a piece with the Virgin Birth of Jesus and the burial in a new tomb.

As he had said unto them (κατως ειπεν αυτοις — kathōs eipen autois). Luke alone notes this item.

As they were loosing (λυοντων αυτων — luontōn autōn). Genitive absolute.

The owners thereof (οι κυριοι αυτου — hoi kurioi autou). The same word κυριος — kurios used of the Lord Jesus in Luke 19:31 (and Luke 19:34) and which these “owners” would understand. See note on Matthew 21:3 and note on Mark 11:3 for kurios used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the lxx to translate the Hebrew Elohim (God).

Set Jesus thereon (επεβιβασαν τον Ιησουν — epebibasan ton Iēsoun). First aorist active. Old verb, to cause to mount, causative verb from βαινω — bainō to go. In the N.T. only here and Luke 10:34; Acts 23:24.

They spread (υπεστρωννυον — hupestrōnnuon). Imperfect active describing the continued spreading as they went on. υποστρωννυω — Hupostrōnnuō is a late form of the old verb υποστορεννυμι — hupostorennumi Here only in the N.T.

At the descent (προς τηι καταβασει — pros tēi katabasei). Epexegetic of “drawing nigh.” They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (Luke 19:41). It was a shout of triumph from the multitude with their long pent-up enthusiasm (Luke 19:11), restrained no longer by the parable of the pounds.

For all the mighty works which they had seen (περι πασων ειδον δυναμεων — peri pasōn eidon dunameōn). Neat Greek idiom, incorporation of the antecedent (δυναμεων — dunameōn) into the relative clause and attraction of the case of the relative from the accusative ας — has to the genitive ων — hōn And note “all.” The climax had come, Lazarus, Bartimaeus, and the rest.

The king cometh (ο ερχομενοσ ο βασιλευς — ho erchomenos εν ουρανωι ειρηνη και δοχα εν υπσιστοις — ho basileus). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement “to take him by force to make him king” (John 6:15). The phrase “the coming king” like “the coming prophet” (John 6:14; Deuteronomy 18:15) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship.

Peace in heaven, and glory in the highest (en ouranōi eirēnē kai doxa en hupsistois). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke 2:14). Mark 11:10; Matthew 21:9 have “Hosannah in the highest.”

Some of the Pharisees (τινες των Παρισαιων — tines tōn Pharisaiōn). Luke seems to imply by “from the multitude” (απο του οχλου — apo tou ochlou) that these Pharisees were in the procession, perhaps half-hearted followers of the mob. But John 12:19 speaks of Pharisees who stood off from the procession and blamed each other for their failure and the triumph of Jesus. These may represent the bolder spirits of their same group who dared to demand of Jesus that he rebuke his disciples.

If these shall hold their peace (εαν ουτοι σιωπησουσιν — ean houtoi siōpēsousin). A condition of the first class, determined as fulfilled. The use of εαν — ean rather than ει — ei cuts no figure in the case (See note on Acts 8:31; note on 1 Thessalonians 3:8; and the note on 1 John 5:15). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative.

The stones will cry out (οι λιτοι κραχουσιν — hoi lithoi kraxousin). A proverb for the impossible happening.

Wept (εκλαυσεν — eklausen). Ingressive aorist active indicative, burst into tears. Probably audible weeping.

If thou hadst known (ει εγνως — ei egnōs). Second aorist active indicative of γινωσκω — ginōskō Second-class condition, determined as unfulfilled.

Even thou (και συ — kai su). Emphatic position of the subject.

But now (νυν δε — nun de). Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive.

They are hid (εκρυβη — ekrubē). Second aorist passive indicative of κρυπτω — kruptō common verb, to hide.

Shall cast up a bank (παρεμβαλουσιν χαρακα — parembalousin charaka). Future active indicative of παρεμβαλλω — paremballō a double compound (παρα εν βαλλω — para χαρακα — en χαραχ — ballō) of long usage, finally in a military sense of line of battle or in camp. Here alone in the N.T. So also the word περικυκλωσουσιν σε — charaka (κυκλος — charax) for bank, stake, palisade, rampart, is here alone in the N.T., though common enough in the old Greek.

Compass thee round (περι — perikuklōsousin se). Future active indicative. Another common compound to make a circle (συνεχουσιν σε — kuklos) around (παντοτεν — peri), though here only in the N.T.

Keep thee in (συνεχω — sunexousin se). Shall hold thee together on every side (pantothen). See about sunechō on Luke 4:38.

Shall dash to the ground (εδαπιουσιν — edaphiousin). Attic future of εδαπιζω — edaphizō to beat level, to raze to the ground, a rare verb from εδαπος — edaphos bottom, base, ground (Acts 22:7), here alone in the N.T.

Because (αντ ων — anth' hōn). “In return for which things.”

Thou knewest not (ουκ εγνως — ouk egnōs). Applying the very words of the lament in the condition in Luke 19:42. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims.

Began to cast out (ηρχατο εκβαλλειν — ērxato ekballein). So Mark 11:15 whereas Matthew 21:12 has simply “he cast out.” See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in John 2:14-22. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.

He was teaching (ην διδασκων — ēn didaskōn). Periphrastic imperfect.

Daily (το κατ ημεραν — to kath' hēmeran). Note the accusative neuter article, “as to the according to the day,” very awkward English surely, but perfectly good Greek. The same idiom occurs in Luke 11:3.

Sought (εζητουν — ezētoun). Imperfect active, conative imperfect, were seeking, trying to seek.

The principal men of the people (οι πρωτοι του λαου — hoi prōtoi tou laou). The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these “first men” were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (απολεσαι — apolesai) of Jesus. The raising of Lazarus from the dead brought them together for this action (John 11:47-53; John 12:9-11).

They could not find (ουχ ηυρισκον — ouch hēuriskon). Imperfect active. They kept on not finding.

What they might do (το τι ποιησωσιν — to ti poiēsōsin). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article το — to (neuter accusative) with the question.

Hung upon him (εχεκρεμετο αυτου — exekremeto autou). Imperfect middle of εκκρεμαμαι — ekkremamai an old verb (μι — mi form) to hang from, here only in the N.T. The form is an ομεγα — omega form from εκκρεμομαι — ekkremomai a constant tendency to the ομεγα — omega form in the Koiné. It pictures the whole nation (save the leaders in Luke 19:47) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it “stuck by him.”