The Narrative of Luke

Chapter 19

Blaine Robison, M.A.

Published 19 October 2025 (in progress)

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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations.

Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations.

Special Terms: In order to emphasize the Hebrew and Jewish nature of the entire Bible I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for the sacred name YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).

Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online.

Part Three: The Mission of the Messiah (9:51−19:27)

Chapter Summary

Chapter Nineteen continues the narrative of Yeshua's journey to Jerusalem. Passing through Jericho he meets Zacchaeus, a chief tax collector who is very rich, and with whom he shares a time of fellowship with considerable disapproval by neighbors. Zacchaeus is considered a sinner by virtue of his working for the Roman government. Zacchaeus protests his innocence, and in response Yeshua calls him a son of Abraham and announces salvation for his house. Yeshua spends the night in Jericho.

While in the house of Zacchaeus Yeshua tells a parable of a man of noble birth who leaves on a journey to be crowned king, and leaves ten servants with the ten minas to invest while he is gone. However, prominent citizens strongly oppose the nobleman being given the throne. Upon his return the new king conducts an audit of his servants and provides rewards for successful investment. One servant failed to invest and hid the mina, which he forfeits to the king. The parable ends with an ominous warning about retribution carried out against opponents of the new king.

Leaving Jericho Yeshua sends his disciples ahead into the village of Bethphage to acquire a donkey colt on which he intends riding into Jerusalem. Approaching the city he receives an enthusiastic welcome by residents, including the Messianic blessing of Psalm 118. Seeing the city he weeps over it, and foretells its destruction. Entering the city he goes to the temple, and casts out merchants selling sacrificial animals, reminding his hearers that the temple is to be a house of prayer. The chief priests and the scribes plot to kill Yeshua, but are afraid of the people, who hear him attentively.

Chapter Outline

Yeshua Meets Zacchaeus, 19:1-10

Parable of the Kingdom, 19:11-27

Journey to Jerusalem, 19:28-35

Welcome for the Messiah, 19:36-40

Lament for Jerusalem, 19:41-44

Confrontation at the Temple, 19:45-48

For an explanation of the date computation see my article The Final Days of Yeshua.

Date: Nisan 7 (Thursday), March 30 Julian, A.D. 30

Yeshua Meets Zacchaeus, 19:1-10

1 And having entered he was passing through Jericho.

And: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also'), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. having entered: Grk. eiserchomai, aor. part., to go or enter into a geographical area, manufactured structure or other place defined in the context. he was passing through: Grk. dierchomai, impf., to move within an area from one area to another; to go through or to travel a geographic area.

Jericho: Grk. Ierichō a transliteration of the Heb. Yericho (Num 22:1), a city lying 800 feet below sea level, lay about eight miles northwest of where the Jordan (Heb. Yarden) flows into the Dead Sea, some five miles west of the Jordan and about 18 miles northeast of Jerusalem (150 stades, Josephus, Wars IV, 8:3). There were actually two cities called Jericho that sat next to each other: Old Jericho, the site of the ancient Canaanite city, and New Jericho, the recently rebuilt Herodian city where the following narrative occurs. See the map here. The town had three distinctions at this time in history.

· Jericho was home to many priests and Levites who could be encountered on the road as they traveled to the Temple for their assigned duties (cf. Luke 10:30-32).

· Jericho was near where John (Heb. Yochanan) the Immerser conducted his ministry (Luke 3:3) and where Yeshua immersed himself (Matt 3:13). Given the fact that many tax collectors went out to Yochanan (Luke 3:12) it's very likely that Zacchaeus had personal knowledge of him.

· Jericho was one of three places in the Land for the collection of customs and highway tolls. The other two were Capernaum and Caesarea. It was at these points that tax agents examined import and export goods and collected tolls on roads and bridges, because they were major trade intersections. Yeshua found Matthew at the customs booth in Capernaum.

2 And, behold, a man called by name Zacchaeus; and he was a chief tax collector, and he was rich.

And: Grk. kai, conj. behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). a man: Grk. anēr, an adult man as contrasted biologically with a woman without regard to marital status. called: Grk. kaleō, pres. pass. part., to call and may mean (1) express something aloud; (2) solicit participation; or (3) identify by name or give a term to. The third meaning applies here. by name: Grk. onoma is used in its central sense of identifying with a proper name. In Hebrew literature "name" also carries the extended sense of qualities, powers, attributes or reputation.

Zacchaeus: Grk. Zakchaios, which transliterates Heb. Zakkai ("the righteous one"). Messianic versions render the name in Hebrew (CJB, MJLT, MW, OJB). Nothing is known of the lineage of Zacchaeus, but there is a Zacchaeus mentioned in Ezra 2:9 and Nehemiah 3:20; 7:14. He was the ancestor of 760 men of Israel who returned from the Babylonian exile and one notable son, Baruch, who assisted Nehemiah in rebuilding the walls of Jerusalem.

Plummer notes that according to the 2nd century Clementine Literature (Homily III.63; Clementine Recognitions III.66) Zacchaeus was appointed by Peter to be bishop of Caesarea. Zacchaeus in humility tried to refuse the honor but Peter insisted and he was ordained to the office. Against this report is that the early lists of the seventy apostles has Apollos as the bishop of Caesarea, although it is possible that one served after the other.

and: Grk. kai. he: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him/her/it prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The third meaning applies here. was: Grk. eimi, impf., to be, a function word used in a wide variety of grammatical constructions, primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate. a chief tax collector: Grk. architelōnēs, head or chief tax collector. The noun occurs only here in the Besekh.

Zacchaeus had administrative responsibilities in supervising other Jewish tax collectors that collected customs and tolls in the district of the Jordan. Thus he held a higher office in the Roman tax system than Levi did (Luke 5:27-30). The title which Zacchaeus bore is found nowhere else in Scripture or other ancient Jewish literature. His appointment is highly unusual and may be a silent testimony to his integrity. Ordinarily the Romans would not trust a Jew to be the director of their tax collections in a district. Jewish tax collectors were independent contractors, not civil servants, and earned their income from fees charged for banking services. See the note in Chapter Five, "Tax Collection in Israel."

and he was: Grk. autos, lit. "the same." rich: Grk. plousios, adj., possessing in abundance; rich, wealthy. Zacchaeus owned a home and apparently enjoyed a comfortable living. Being "wealthy" referred primarily to someone that did not have to perform physical labor for a living. Commentators without any prima facie evidence typically assume Zacchaeus gained his wealth by extortion. However, Luke does not say how Zacchaeus acquired his wealth or offer any comment to suggest that his affluence was not legitimately gained through inheritance or earned through his business or by other means.

3 And he was seeking to see Yeshua, who he was, and he was not able from the crowd, because he was short in height.

And: Grk. kai, conj. he was seeking: Grk. zēteō, impf., may mean (1) be on the search for in order to find someone or something one has difficulty in locating; seek, look for; (2) search for ways to satisfy an interest; deliberate, discuss; (3) have an interest in; desire, seek; or (4) press for; expect, demand. The third meaning applies here. to see: Grk. horaō, aor. inf., to perceive physically with the eye, or in a fig. sense to experience something or to have extraordinary mental or inward perception.

Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, from Yeshuah ("salvation"), "Jesus" in Christian Bibles. For more information on the meaning of his name and his identity see my article Who is Yeshua? With the definite article the name could have the meaning "the one called salvation." The desire to see Yeshua was not like Herod Antipas (Luke 23:8), but more like the Hellenistic Jews that came to Jerusalem for Passover (John 12:20). Plummer suggests that he had heard of Yeshua, and perhaps as mixing freely with publicans and sinners.

who: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. he was: Grk. eimi, pres., lit. "is." See the previous verse. Some commentators suggest the question implies "what sort of person is he?" (Barnes, Brown, Gill). Plummer suggests the clause intends similar to the statement in Acts that the Roman commander who arrested Paul wanted to know who he was (Acts 21:33). Vincent taking the literal meaning of the present tense says, "Not to see what kind of a person, but which one of the crowd he was." In this context Zacchaeus had simple curiosity about someone he had heard so much about.

and he was not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. able: Grk. dunamai, impf. mid., be capable for doing or achieving. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. Many versions translate the preposition as "because of," but the preposition is not expressing fault but simply referencing the vantage point from which viewing may have occurred. the crowd: Grk. ho ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. The term alludes to the pilgrims going to Jerusalem for Passover, but also people following Yeshua.

because: Grk. hoti, conj. that serves as a link between two sets of data, whether (1) defining a demonstrative pronoun; that; (2) introducing a subordinate clause as complementary of a preceding verb; (3) introducing a direct quotation and functioning as quotation marks; or (4) indicating causality with an inferential aspect; for, because, inasmuch as. The fourth usage applies here. he was: Grk. eimi, impf. short: Grk. mikros, adj., relatively limited in extent, whether in age, quantity, rank, size or time.

in height: Grk. ho hēlikia, height or stature, a term of physical growth, but also of maturity in the sense of the developmental stages of life. The physical stature seems emphasized by the fact that he could not see Yeshua from the vantage point of joining the crowd. Luke does not mean that Zacchaeus manifested dwarfism (less than 4ft 10in), but simply that he was shorter than the average height in that time (estimated at 5'6" to 5'11" tall from what I've read).

4 And having run to the front he climbed upon a sycamore-fig tree so that he might see him, for he was about to pass that way.

And: Grk. kai, conj. having run: Grk. protrechō, aor. part., to run on ahead, outrun. to: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; for, into, to, unto. the front: Grk. ho emprosthen, adv., expresses a spatial position that is in front or ahead; before, in front of. Zacchaeus ran ahead of the crowd. he climbed: Grk. anabainō, aor., to go up or ascend a height. Normally this verb denotes walking, but here it intends climbing. upon: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position or location; among, in, on, upon, over (DM 106). The preposition is used here to express motion to a place whose surface is occupied or touched (Thayer).

a fig-mulberry tree: Grk. sukomorea (from sukon, "fig" and moron, "mulberry"), a tree native to the Middle East that produces a sweet fig. The term distinguishes it from the mulberry tree mentioned in Luke 17:6. See a description of this fruit tree at Trees of Joy and PlantZAfrica. The noun occurs only here in the Besekh. The tree has a short trunk and wide lateral branches forking out in all directions, so it is not too difficult to climb (Tristram 398). The fact that Zacchaeus both ran and climbed a tree hints at his age, as well as his physical condition.

so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. he might see: Grk. horaō, aor. subj. See the previous verse. him: Grk. autos, personal pronoun; used of Yeshua. for: Grk. hoti, conj. he was about: Grk. mellō, impf., a future oriented verb with a pending aspect reckoned from a moment in the past; being in the offing, be about to, be going to. to pass: Grk. dierchomai, pres. mid. inf. See verse 1 above. that way: Grk. ekeinos, demonstrative pronoun, "the one there, that one," used here to focus on a location. Zacchaeus anticipated Yeshua would pass very near the tree.

5 And as he came upon the place, having looked up, Yeshua said to him, "Zacchaeus, hurry and come down, for today it is necessary for me to stay in your house."

And: Grk. kai, conj. as: Grk. hōs, adv. with the primary function of connecting narrative components, and used here for comparative purpose with a pattern or model in mind. he came: Grk. erchomai, aor., to come or arrive from one place to another, with focus on a position from which action or movement takes place. upon: Grk. epi, prep. the place: Grk. ho topos is used primarily to mean a spatial area, as a locality or a location for some activity. having looked up: Grk. anablepō, aor. part., may mean (1) to shift one's gaze upward, look up; or (2) to be able to see after a period without sight. The first meaning applies here. Nothing about Yeshua's actions here were accidental.

Yeshua: Grk. ho Iēsous. See verse 3 above. said: Grk. legō, aor., to make a statement or utterance, whether oral or in written form, here the former. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell. to: Grk. pros, prep., properly motion towards to "interface with" (literally, moving toward a goal or destination) (HELPS); for, to, towards, with. Here the preposition denotes speaking face to face. him: Grk. autos, personal pronoun.

Zacchaeus: Grk. Zakchaios. See verse 2 above. Plummer contends there is no need to assume that Yeshua had supernatural knowledge of the name as he had of the Samaritan woman's situation (John 4:17-18). Yeshua might hear the people calling to Zacchaeus, or he might enquire as he did on other occasions (cf. Mark 8:5; John 11:34). Yet, just as Yeshua saw Nathaniel under a fig tree (John 1:48), so Yeshua likely had sovereign knowledge of the chief tax collector with whom he intended to meet.

hurry: Grk. speudō, aor. part., may mean (1) proceed with haste, of persons in rapid movement; or (2) cause to arrive earlier; hurry up. The first meaning applies here. The participle form of the verb has hortatory effect. and come down: Grk. katabainō, aor. imp., proceed in a direction that is down; come or go down. The verb illustrates the distance from the tree branch to the ground. for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" for. The conjunction is used to express cause, explanation, inference or continuation as shaped by the preceding statement.

today: Grk. sēmeron, adv., now, this day, today. it is necessary: Grk. dei, pres., impersonal verb from deō ('to bind, i.e., put under obligation') and thus conveys the idea of something that's necessary, something that must or needs to happen. The verb conveys the idea of a predestined appointment. for me: Grk. egō, first person pronoun. to stay: Grk. menō, aor. inf., to remain in a situation for a length of time; abide, remain, stay. The infinitive conveys purpose. The verb possibly means "to pass the night" (Plummer). in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105).

your: Grk. su, second person pronoun emphasizing possession. house: Grk. ho oikos, a structure for habitation; dwelling, house, or home and by extension the household of that dwelling. Zacchaeus owned his own home. Liefeld notes that the desire of Zacchaeus to see Yeshua, though commendable, was surpassed by the fact that Yeshua wanted to see him. Ellicott points out the significance that in a city of priests Yeshua chose to bypass them and visit someone they despised. This announcement provides a graphic illustration of Paul's declaration, "Now is the day of salvation" (2Cor 6:2).

6 And having hurried he came down and received him, rejoicing.

And: Grk. kai, conj. having hurried: Grk. speudō, aor. part. See the previous verse. he came down: Grk. katabainō, aor. See the previous verse. Zacchaeus quickly and enthusiastically complied with Yeshua's directive. and received: Grk. hupodechomai, aor. mid., to receive under one's roof, to receive as a guest, entertain hospitably. The verb could include the provision of lodging. him: Grk. autos, personal pronoun; Yeshua. rejoicing: Grk. chairō, pres. part., to be in a state marked by good feeling about an event or circumstance; be happy, glad, delighted, rejoice. In a modern idiom Yeshua "made his day."

Zacchaeus was delighted that Yeshua wanted to come to his house. Probably guests seldom visited. Absent is the humility of the Roman centurion who didn't feel worthy for Yeshua to come under his roof (Luke 7:6). Zacchaeus shows not a hint of a guilty conscience, but simply joy over Yeshua receiving his hospitality. From Zacchaeus' point of view Yeshua's willingness to come to his home amounted to a testimonial of acceptance to his neighbors and possibly vindication.

7 And having seen it, all were grumbling, saying that "he has entered to stay with a sinful man."

And: Grk. kai, conj. having seen it: Grk. horaō, pl. aor. part. See verse 3 above. The verb alludes to witnessing the invitation and Yeshua going with Zacchaeus to his house. all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. The adjective points to local residents, probably including priests, having joined the crowd following Yeshua. were grumbling: Grk. diagogguzō, impf., 3p-pl., to grumble or murmur in a complaining manner. The verb occurs only in Luke (also 15:2).

In the LXX the verb occurs frequently for Heb. loon ("to grumble, to be obstinate") of Israelites grumbling against Moses (Ex 15:24; 16:2, 7, 8; 17:3; Num 14:2; 16:11; Deut 1:27). Since Yeshua was "the prophet like Moses" (Deut 18:15; John 5:46; Acts 3:22; 7:37), use of the verb suggests a connection between the Jericho residents to the critics of Moses. saying: Grk. legō, pl. pres. part. See verse 5 above. that: Grk. hoti, conj. See verse 3 above. The conjunction is used here to introduce the following quotation. he has entered: Grk. eiserchomai, aor., to go or enter into a geographical area, manufactured structure or other place defined in the context.

to stay: Grk. kataluō, aor. inf., lit. "loosen down," used here of travelers, to halt on a journey, to put up, lodge. with: Grk. para, prep., prep. with the root meaning of beside (DM 108), conveys association between persons, things, or circumstances, which may denote (1) a point of origin, from; or (2) proximity; at, before, beside, near, with, in the presence of. The second usage is intended here. a sinful: Grk. hamartōlos, adj., one who fails to meet religious or legal standards; sinful, sinner. In the LXX hamartōlos translates Heb. chatta, evildoer, sinful, sinner, someone who willfully violated God's commandments, first in Genesis 13:13. man: Grk. anēr. See verse 2 above.

Those making the accusation were probably priests or Levites or possibly Pharisees (cf. Luke 5:30), since on no other occasion do ordinary citizens complain about whom Yeshua visited. The religious leaders couldn't understand why Yeshua would go to the home of anyone believed to be a sinner. It is ironic that Christian interpreters give credence to these hostile witnesses when their uncharitable religious exclusiveness is uniformly condemned in commentaries on the parable of the Good Samaritan. The meaning of "sinner" is important to establish.

In the Besekh the term "sinful" has a broader usage than in the Tanakh, meaning essentially an outsider relative to the "in-group." Among the Pharisees, the ultimate "in-group," the category of "sinner" included prostitutes and thieves, persons of low reputation, and Sabbath violators. Indeed, habitual violation of traditions they considered important was enough to label a person as a "sinner." Some Pharisees were outraged because Yeshua associated with "sinners" and even allowed one to touch him (Matt 9:11; Luke 7:39). Eventually they labeled Yeshua a sinner because he healed on the Sabbath (John 9:16).

Jewish tax collectors were also considered sinners because they were disobeying the Torah prohibition of numbering and thus helping to perpetuate tyranny of the Romans and the Herod family. Paying taxes using the Roman coins with Caesar's imprint was tantamount to declaring that Caesar replaced God as the rightful King of Israel. Finally, tax burden imposed by the Romans was regarded as too heavy and the equivalent of robbery. By virtue of this viewpoint a tax collector was automatically considered a robber and therefore a "sinner."

Being labeled a "sinner" the Jewish tax collector faced a number of restrictions. He could not serve as a judge or give testimony as a witness in a court case. No alms would be accepted from him if the money came from tax profits (Baba Kamma 10:2). The Mishnah declared that if tax collector entered a house, all within it became unclean (Tohoroth 7:6). In contrast the Levites who collected the temple tax were not considered robbers, even though money-changers in the Temple charged exorbitant fees for their services. In reality the men Yeshua accused of committing robbery were among the religious elite (Matt 21:13; 23:14, 25; Luke 11:29).

The complainants offer no explanation as to why they branded Zacchaeus a sinner nor are any specific charges leveled by a Jewish court. For any alleged fraud or extortion victims could have complained to the provincial governor since Roman law provided for punishment of fraudulent tax collection. Christian commentators judge Zacchaeus guilty because of the religious condemnation, not because any evidence of wrong-doing. Even Yeshua fails to say, "Go and sin no more" (John 8:11).

We should note that nowhere in Scripture is the fiduciary integrity of any Jewish tax collector impugned nor is any tax collector actually charged with theft. Such unjust treatment finds no justification in the Torah or from God's messengers. Tax collectors received immersion under Yochanan's ministry (Luke 3:12; 7:29) and when they asked him what they should do, he simply said, "Do not take more than you are supposed to" (Luke 3:13). He did not impugn their character nor tell them to leave their profession. One can only wonder whether Zacchaeus had been immersed by Yochanan.

Living as a pariah to the religious elite one can easily understand how tax collectors were happy to have Yeshua's company. Yeshua taught tax collectors (Luke 15:1), ate with tax collectors (Luke 5:29-30), offered friendship to tax collectors (Luke 7:34) and welcomed tax collectors into the Kingdom (Matt 21:31). Perhaps most significant of all he called a tax collector, Matthew (Levi), to be one of his apostles (Matt 9:9; 10:3; Luke 5:27) and who along with the rest of the Twelve will one day judge the twelve tribes of Israel (Luke 22:30).

8 But having taken his stand Zacchaeus said to the Lord, "Behold, Lord, half of my possessions I am giving to the poor, and if of anyone I wrongfully exacted anything, I am restoring fourfold."

But: Grk. de, conj. having taken his stand: Grk. histēmi, aor. pass. part., cause to be in a place or position; place, set, stand. Being the first word in the Greek text of the verse the verb most likely has the idiomatic sense of "took his stand," that is, Zacchaeus determined to defend his character against the public defamation. Zacchaeus: Grk. Zakchaios. See verse 2 above. said: Grk. legō, aor. See verse 5 above. to: Grk. pros, prep. See verse 5 above. the Lord: Grk. ho kurios may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master.

In the LXX kurios occurs primarily as a substitution for the sacred name YHVH, first in Genesis 2:5. For disciples calling Yeshua kurios was equivalent to using Heb. adōn, which literally means "master by right of possession." By this title disciples recognized his authority over them. Luke frequently uses the title where the other Synoptic Narratives have the name Yeshua. Behold: Grk. idou, aor. imp. See verse 2 above. The emphatic interjection has the effect of "look at me" or "see me," and in this instance no doubt is directed as much to his critics as to Yeshua.

Lord: Grk. kurios, voc. In personal address kurios can be translated as "Sir." However, Zacchaeus was clearly saying more than offering a respectful greeting to a passer-by. Since the title equals "Master" its use reflects Zacchaeus' recognition of Yeshua's mission, position and authority, marks his readiness to be a disciple and especially suits the two bold declarations that follows. half: Grk. ho hēmisus, a half of something as a quantity. of my: Grk. egō, first person pronoun. possessions: Grk. ho huparchō, pl. pres. part., to function or be in a state as determined by circumstance; to be, to exist or to possess. The participle refers to tangible assets Zacchaeus owned and were at his disposal, i.e., liquid assets.

I am giving: Grk. didōmi, pres., to give, used in a wide variety of situations, often with the focus on generosity, but may be used to mean bestow, hand over, impart, entrust, yield, put, or sacrifice (BAG). The verb emphasizes a voluntary action. In Greek the present tense can have a variety of meanings. A present tense verb may indicate action in progress, an event now occurring, habitual practice, or action at successive intervals. However, sometimes the present tense is used to indicate, a past event with vividness, an anticipated future event or an action purposed.

to the poor: pl. of Grk. ho ptōchos, adj., in a needy condition opposite of having abundance, without any resources and often reduced to begging; beggarly, poor, destitute (cf. Jas 2:2-6). While Zacchaeus may have regularly engaged in almsgiving the mention of "half" implies "a spontaneous impulse of large-hearted devotion" (Ellicott). Such unheard of almsgiving could only be exceeded by the widow who gave all she had into the alms box at the temple (Luke 21:1-4). Some time before coming to Jericho Yeshua had encountered a rich young ruler who wanted to obtain eternal life. Yeshua commanded him to sell everything and distribute it to the poor in order to become a disciple.

The young man refused to make so great a sacrifice, whereupon Yeshua commented on how hard it is for the rich to enter the kingdom (Luke 18:22-24). Yet, here is a rich man proving his readiness for the Messianic kingdom. Yeshua's own teaching on giving to the poor was well known. He rebuked his Pharisee critics for their greed (Luke 16:14-15), cruelty in regards to financial support of their parents (Matt 15:3-5) and injustice to widows (Matt 23:14). Yeshua warned against stinginess and the danger of loving money too much (Matt 6:19-24) and urged his disciples to "sell your possessions and give to charity" (Luke 12:33).

Zacchaeus declared, "I am giving half." The commitment to donate from his own property is an important provision. Jewish law forbid accepting donations from taxation income:

"MISHNAH. No money may be taken in change either from the box of the customs-collectors or from the purse of the tax-collectors, nor may charity be taken from them, though it may be taken from their own coins which they have at home or in the market place." (Baba Kama 10:2).

Some versions translate the present tense as a future action, "I will give" (e.g. CEV, GNT, LSB, TLB, NASU, NCV, NLT, NRSV, WE) as if he were offering a form of penitence. Using future tense makes the action indefinite in terms of fulfillment. Most versions recognize the present tense and translate as such. Yeshua had previously exhorted his disciples to almsgiving in secret (Matt 6:3-4), but in the present circumstance the donation needed to be immediate and therefore it would become known to the public. In so doing Zacchaeus demonstrated submission to kingdom values and that he already striving to live by the expectations of the Messiah.

and: Grk. kai, conj. The second declaration is just as bold as the first. if: Grk. ei, conj., a contingency marker that introduces a condition thought of as real, or an assumption for the sake of argument; here the former; if, whether, though. This word is typically ignored by commentators. What does "if" mean? "If" introduces a conditional statement with two terms, one stated and the other unstated: if "a" is true or exists, then "b" is a logical outcome. If "a" is not true, then the opposite outcome may be inferred. "If we confess our sins, He is faithful and just to forgive us our sins" (1Jn 1:9). Commentators typically treat Zacchaeus' "if" statement as "since."

of anyone: Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone or something of consequence in contrast to others. The pronoun denotes persons subject to some form of taxation. I wrongfully charged: Grk. sukophanteō (from sukon, "a fig," and phainō, "to appear, to show, declare") aor., to accuse falsely, take by false accusation, exact money wrongfully. Originally this word had to do with the illegal export of figs from Greece. In Athens there were men called "sukophantia" whose business it was to inform against any one whom they might detect exporting figs out of Greece, and extorted money from exporters who wanted to avoid being exposed (Zodhiates).

The verb occurs 11 times in the LXX primarily for Heb. ashaq/ashuqim, to oppress, extort, or exploit (Job 5:39; Ps 72:4; 119:122; Prov 14:31; 22:16; 28:3; Eccl 4:1; 5:8; 7:7). Particularly relevant to this context is the prohibition of Leviticus 19:11, "You shall not steal, nor deal falsely [Grk. sukophanteō], nor lie to one another." The verb developed a wider range of usage until it meant basically to misuse authority for personal gain. The offense could be simple miscalculation ("overcharged" TLB), fraud (NASU "defrauded") or at worst extortion with the use of intimidation (CSB "extorted").

Yochanan the Immerser used this word when he told repentant soldiers not to extort from anyone and to be content with their wages (Luke 3:14). Interestingly, Yochanan does not use this word when asked by tax collectors what they should do. His instruction to tax collectors was simply not to charge more than directed by the Roman authority (Luke 3:13). Such is the nature of the offense mentioned by Zacchaeus. The fact that the verb is first person singular does not make it a confession of personal conduct. As an ethical supervisor he is taking responsibility for what his subordinates do.

anything: Grk. tis. The neuter form alludes to any wrongful tax assessment. I am restoring: Grk. apodidōmi, pres., engage in reciprocity, here meaning to give back, repay or restore. fourfold: Grk. tetraplous, adj., four times as much. The adjective occurs only here in the Besekh. There was an expectation of restitution for wrongful tax assessment.

"Come and hear: 'For shepherds, tax collectors and revenue farmers it is difficult to make repentance, yet they must make restitution of the articles in question to all those whom they know they have robbed. — It may, however, also here be said that though they have to make restitution, it would not be accepted from them. If so why have they to make restitution? — To make it quite evident that out of their free will they are prepared to fulfill their duty before Heaven." (Baba Kama 94b)

The present tense of "restore" like the verb "give" probably emphasizes a purpose for the future with immediate effect (Nicoll). In other words he makes a commitment of being responsible if his subordinates made mistakes in tax assessments. The word "if" cannot condemn Zacchaeus of deliberate or habitual practice of wrongdoing. Who and what would be restored? Since "accused" is a past tense verb, one of two scenarios is possible: (1) A subordinate allowed imports or exports to pass through without imposing the required duty by accepting payments under the table. The restoration would then be to the Imperial Treasury. (2) A subordinate charged more tax on an Israelite than was lawful or reasonable. The restoration would then be to the tax payer.

Zacchaeus essentially pledges the remaining half of his wealth to compensate for any wrongs that men might have suffered at the hands of his subordinates. The use of "behold" would indicate Zacchaeus' commitment to immediate initiation of these actions. This commitment is not evidence of a stricken conscience. Contrary to typical interpretation Zacchaeus' actual words contain no confession and no repentance as the tax collector did in the parable Yeshua told on a prior occasion (Luke 18:13). The apostolic narratives indicate that when people confessed their sins they did so openly without prevarication (e.g., Matt 3:6; 27:4; Luke 5:8).

There is simply no evidence that Zacchaeus was offering penance for a life of crime. Commentators typically say that Zacchaeus offered restitution. However, restitution is simple restoration, which in this case would mean a refund. If anyone could show negligence then under the Torah he should pay double for a breach of trust (Ex 22:9). Yet, Zacchaeus offered to pay four times the amount or punitive damages, the amount required for deliberate wrongdoing (Ex 22:1-2; 2Sam 12:6). Zacchaeus did not say that he or his subordinates had collected more than legally allowed or that he had extorted from anyone, but to his credit he was willing to be subjected to an audit.

Zacchaeus essentially issues a challenge to anyone in the crowd to step forward and make a claim. This would be like hitting the lottery if malfeasance in office could be proven. The willingness to pay the extreme penalty amounts to asserting innocence and confidence in the ethics of his tax team. The declaration of Zacchaeus is not unlike that of Samuel the prophet who declared his fiduciary integrity before acceding national leadership to Saul (1Sam 12:3-4). Luke, a thorough historian, offers no hint that anyone ever made a formal complaint. With that silence we should be content.

9 Then Yeshua said to him that, "Today salvation has come to this house, because indeed he is a son of Abraham.

Then: Grk. de, conj. Yeshua: Grk. ho Iēsous. See verse 3 above. said: Grk. legō, aor. See verse 5 above. to: Grk. pros, prep. him: Grk. autos, personal pronoun. that: Grk. hoti, conj. See verse 3 above. The conjunction is used here to introduce the following quotation. Today: Grk. sēmeron, adv. See verse 5 above. salvation: Grk. sōtēria, rescue, deliverance or salvation from physical harm, but often from God's wrath (Rom 5:9; 1Cor 5:5). The noun depicts the result of being transferred from danger to safety. In the LXX sōtēria translates six different Hebrew formations derived from the root verb yasha, to deliver, first in Genesis 26:31 (DNTT 3:206). In the Besekh sōtēria is especially deliverance from both the curse and consequences of sin.

has come: Grk. ginomai, aor. mid., to become, which may be expressed in one of three ways: (1) come into being by birth; be born; (2) to be made or performed by a person; or (3) to transfer from one state to another, become. The third meaning applies here. Thayer defines the verb as meaning essentially "happened." to this: Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. house: Grk. ho oikos. See verse 5 above. It is noteworthy that ginomai is used instead of a verb that means "to arrive." The Yeshua affirms on the basis of the commitment of Zacchaeus something transformative had taken place in the life of Zacchaeus and his house was now a "house of salvation."

Some consider Zacchaeus to be a sinner on the basis of Yeshua's announcement here. Yet there is no confrontation of sin, no forgiveness offered (cf. Luke 5:20; 7:47) and no warning to stop sinning (cf. John 5:14; 8:11). After the incident with Zacchaeus and noting that Yeshua had said nothing about Zacchaeus' vocation Yeshua's enemies asked him about the legitimacy of paying taxes to Caesar. He replied with the famous words, "Give to Caesar the things that are Caesar's, and to God the things that are God's" (Luke 20:25).

Yeshua actually engaged in a word play, because his name is a contraction of Heb. Y'hoshua (Joshua), "YHVH is salvation." "Yeshua" also has same root as Heb. yoshia, "He will save," and is the masculine form of Heb. yeshu'ah, "salvation" or "deliverance." From its Hebrew roots "salvation" has a broader meaning than usually found in Christian usage. In the Hebrew Scriptures salvation is sought and expected for all manner of distress, both national and individual, including enemies, natural catastrophes and sickness. The one who brings deliverance is known as the "savior."

God is known as the "God of our salvation" (1Chr 16:35; Ps 65:5; 68:19; 79:9; 85:4). Israelites of that time expected that the Messiah would deliver them from the oppressive Romans, but the message of Yeshua (and later the apostles) incorporated a spiritual meaning. The good news was that God promised deliverance from the power and penalty of sinning, in order that people might fulfill the holy standards of the Torah (Matt 5:17; Rom 8:4), all of which required a righteous savior since sinning necessitated judgment (Ps 51:14; Isa 45:21). God was (and is) that kind of savior. Moreover, God would accomplish complete salvation with all these elements by sending his Anointed One or Messiah.

By telling Zacchaeus that salvation had come to his house, Yeshua meant that he was the Messiah that brought the full salvation promised by the Father. The announcement does not prove that Zacchaeus had committed something deserving of being called a sinner by the complainants. Rather, Yeshua emphasizes that the good news of the kingdom's arrival was for the rich as well as the poor, for the outcast as well as the orthodox. Yeshua's words and actions function as an acted out parable, implying that salvation had not only come to the house of Zacchaeus, but to the house of Israel. The nation that eagerly anticipated the Messiah must welcome him as Zacchaeus did.

because: Grk. kathoti (from kata, "according to," hos, "which," and tis, "some"), adv., explanatory of circumstances; according as, because, inasmuch as. indeed: Grk. kai, conj. See verse 1 above. The conjunction is added here to explain and emphasize the preceding statement and in so doing offers a contrast. The self-righteous neighbors treated Zacchaeus as if he didn't belong to the nation of Israel. Yeshua could be saying, "He, too, shares in the covenantal promises and thus does not deserve ostracism."

he: Grk. autos, lit. "the same." is: Grk. eimi, pres. See verse 2 above. The present tense verb stresses a factual current existence. a son: Grk. huios, generally a male offspring, whether by direct birth or by more remote ancestry. of Abraham: Grk. Abraam, a transliteration of Heb. Avraham ("father of a multitude"), a personal name. The preeminent Hebrew patriarch, he is the father of the Jewish people (Acts 13:26). Abraham's inspirational story spans a significant portion of Genesis, Chapters 12 to 25. For more information on the great patriarch see my article The Story of Abraham.

Calling Zacchaeus a "son of Abraham" was more than a reminder of ancestry, since all Israelites descended from the patriarch (Gen 25:19; 26:3; 1Chr 29:18; Isa 51:1-2). Being a "son of" denotes having the characteristics of and thus is high praise. Ellicott suggests calling Zacchaeus "a son of Abraham" is equivalent to the compliment Yeshua paid Nathaniel, "an Israelite indeed, in whom there is no deceit" (John 1:47 NASU). It is remarkable that in the entire Besekh Zacchaeus is the only man to be called a "son of Abraham" besides Yeshua (Matt 1:1; Luke 3:34).

This accolade alludes directly to the righteousness of Abraham who in faith left Ur of the Chaldeans to seek a land where God would make him into a great nation and bless him abundantly, so that through Abraham God might bless others (Gen 12:1-2). Like Abraham Zacchaeus trusted in God and lived faithfully by God's commandments (cf. Gen 15:6; 26:5; Gal 3:7, 29). The compliment also rebuts the accusation that Zacchaeus was a "sinful man." Zacchaeus had demonstrated that he was a true spiritual son of Abraham by seeking out and affirming Yeshua the Messiah (cf. Rom 4:13-16), in contrast to certain Pharisees that asserted their lineage from Abraham, yet Yeshua called them children of the devil (John 8:33-44).

10 "for the Son of Man has come to seek and to save that having been lost."

Reference: Ezekiel 34:11-16.

for: Grk. gar, conj. See verse 5 above. the Son: Grk. ho huios. See the previous verse. of Man: Grk. ho anthrōpos, a generic term for the human race, including male and female and created in the image of God; human being, man, person or mankind. The title "Son of Man" is an allusion to Daniel 7:13. During his earthly ministry Yeshua repeatedly used this title of himself without explanation, but no one ever addressed him by it. In Luke the title first occurs in 5:24. See the note there. In terms of defining his mission in this verse Yeshua conflates "Son of Man" with the imagery of ADONAI, the Chief Shepherd in Ezekiel 34:11-16.

has come: Grk. erchomai, aor., to come or arrive from one place to another, with focus on a position from which action or movement takes place. to seek: Grk. zēteō, aor. inf. See verse 3 above. and: Grk. kai, conj. to save: Grk. sōzō, aor. inf., to deliver or rescue from a hazardous condition, whether bodily peril, bodily death or spiritual peril, such as the wrath of God; deliver, save, rescue. that: Grk. ho, definite article but used here as a relative pronoun. having been lost: Grk. apollumi, perf. part., may mean (1) cause severe damage; destroy, kill, ruin; or (2) experience disconnection or separation; lose, perish, die. The second meaning applies here.

Here as elsewhere Yeshua connected the eschatological title with his spiritual mission to provide redemption for Israel. It is noteworthy that he did not say that he came to seek and save "the sinners," which would have pleased the Pharisees. The commitment to seek and save the lost echoes his teaching on the parables of the lost coin, the lost sheep, and the lost sons in Chapter Fifteen. Similar to this situation those parables were told in response to the complaint of some Pharisees and scribes that Yeshua was welcoming tax collectors and sinners into His kingdom! The phrase "that having been lost" is neuter and thus is not limited to Zacchaeus. In reality, Zacchaeus was no more spiritually lost than anyone else in Israel.

All Israel was lost, not because they had all become wicked heathens, but because their spiritual shepherds had abandoned their responsibilities (Ezek 34:1-6; Mark 6:34; John 10:12f) and the people were dispirited and without direction (Matt 9:36). Because of the elitism of the Pharisees the people of the land had been deprived of the knowledge of God and His covenantal love and faithfulness to them. Yeshua never blames the sheep for being lost, but the shepherds. All Israelites needed to acknowledge that ADONAI, the Chief Shepherd had come "seek the lost, bring back the scattered, bind up the broken and strengthen the sick" (Ezek 34:16).

Since Yeshua offered no indictment of Zacchaeus and no charge to "stop sinning" (cf. John 5:14; 8:11), I believe that it is long past due to restore his good name. Zacchaeus lived up to the meaning of his name and demonstrated his faith by his works in spite of his circumstances. Moreover, Zacchaeus exceeded the righteousness of the priests, scribes and Pharisees by welcoming the Messiah and treating his wealth as a resource from God to bless others. We would do well to emulate that example.

Parable of the Kingdom, 19:11-27

11 Now as they were listening to these things, having continued, he spoke a parable because of his being near Jerusalem and their thinking that immediately the kingdom of God was about to appear.

Now: Grk. de, conj. as they: pl. of Grk. autos, personal pronoun; i.e., a mixed company, especially the disciples. were listening: Grk. akouō, pl. pres. part., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. Clarke suggests the present tense stresses a past event and the following narrative occurred the next day. to these things: pl. of Grk. houtos, demonstrative pronoun. The pronoun alludes to the words of both Zacchaeus and Yeshua in verses 8-10. having continued: Grk. prostithēmi, aor. part., to put to or to add to, meaning to speak further to describe a consequence of his Messianic mission mentioned in the previous verse.

he spoke: Grk. legō, aor. See verse 5 above. The opening clause affirms the occasion for the following discourse and represents eyewitness testimony. There is no reason to assume as some commentators that Luke engaged in literary invention. a parable: Grk. parabolē, a brief and instructive saying or story full of substance or meaning, involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb. Since Yeshua intended to stay the night with Zacchaeus (verse 5 above) some commentators suggest the parable was given in the house of Zacchaeus.

The parable, commonly called "Parable of the Pounds" or the "Parable of the Rejected King" (Ellis), has similar features as the Parable of the Talents (Matt 25:14-30), but as Geldenhuys argues there is no reason to believe that this parable is a variant version of the later parable or that Luke simply touched-up an originally simpler parable. Luke is a historian committed to providing an accurate account (Luke 1:3-4). Yeshua's discourse on this occasion contains distinctive details with a very different purpose and message. Yeshua said what he meant and meant what he said.

because of: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of, by; or (2) causality; on account of, because of. The second usage applies here. The preposition introduces the purpose of telling this parable as a rebuttal to an unrealistic expectation. his: Grk. autos. being: Grk. eimi, pres. inf. See verse 2 above. near: Grk. eggus, adv., near or close to, whether in a spatial or temporal sense, here the former.

Jerusalem: Grk. Ierousalēm, a rough transliteration of Heb. Yerushalayim, which means "possession of peace" (BDB 436). The city is situated some 2500 feet above sea level, and eighteen miles west of the northern end of the Dead Sea. See the Bible map here. and: Grk. kai, conj. their: pl. of Grk. autos. thinking: Grk. dokeō, pres. inf., to entertain an idea or form an opinion about something on the basis of what appears to support a specific conclusion; think, suppose, expect. that: Grk. hoti, conj. immediately: Grk. parachrēma, adv., at once, instantly, immediately, on the spot.

the kingdom: Grk. ho basileia may mean (1) as abstract 'act of ruling' and thus 'kingship, royal power, royal rule, or kingdom; (2) a territory ruled over by a king; kingdom; or (3) the royal reign of God or kingdom of God as a chiefly eschatological concept (BAG). The third meaning applies here. In the LXX basileia translates Heb. mamlakah, dominion, kingdom or reign, first in Genesis 10:10 and Heb. malkuth, kingdom, reign, sovereignty, dominion, first in Numbers 24:7. It's important to note that the Hebrew terms are used primarily for the reign of earthly rulers and only secondarily of the God of Israel ruling as King (Ps 45:6; 103:19).

of God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). The only God in existence is the God of Israel (Ex 5:1; Isa 44:6; 45:5-6; 46:9; Luke 1:68). The general hope that God would establish His reign as King over all the earth, with all idolatry banished, has its roots in the Tanakh and further emphasized in intertestamental Jewish literature. By the first century Jewish teaching associated the Kingdom of God with the reign of the Messiah on earth. For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43.

was about to: Grk. mellō, pres., a future oriented verb with a pending aspect, being in the offing, be about to, be going to. appear: Grk. anaphainō, pres. pass. inf., to bring to light or make to appear, i.e., become a reality. Yeshua had spoken previously about what would happen when he went to Jerusalem and it was not good news. However, neither the public nor his disciples truly understood his Messianic mission (18:34) and they had their own expectations of what he should do upon his arrival as did Yochanan the Immerser (Luke 7:19). The recognition of Yeshua as "the Nazarene" and the "son of David" in the previous chapter signal anticipation of the advent of the restored Davidic kingdom. The people needed a reality check.

Geldenhuys suggests the parable, given its stated purpose, should be interpreted allegorically, and most commentators do take that approach. Unfortunately some commentators interpret the parable through the lens of replacement theology. Geldenhuys suggests that Yeshua related the parable to teach his disciples that: (1) the final revelation of the sovereign dominion of God will not take place immediately; (2) a great responsibility rests on each one of His followers to work faithfully until He comes; and (3) the full coming of the Kingdom of God is not going to bring along with it a Jewish political triumph, but the Final Judgment, when the faithful will be rewarded and the unfaithful and hostile punished.

12 Therefore he said, "A certain man of noble birth journeyed to a distant country to receive for himself a kingdom, and to return.

Therefore: Grk. oun, conj. used to denote that what it introduces is the result of or an inference from what precedes, "so, therefore, consequently, accordingly, then." he said: Grk. legō, aor. See verse 5 above. A certain: Grk. tis, indefinite pronoun. See verse 8 above. man: Grk. anthrōpos. See verse 10 above. The noun is used here of an adult male. of noble birth: Grk. eugenēs, adj., may mean (1) well-born, high-born, of a noble family; or (2) noble-minded, high-minded. The first meaning is intended here. This is a significant term since to be a member of the aristocracy was highly prized (BAG). Lightfoot suggests the nobleman represents Yeshua as the heir of the Kingdom of God. In the flesh the genealogies of Matthew and Luke establish Yeshua as being of noble birth. Moreover, as the Son of God he is heaven's royalty.

journeyed: Grk. poreuomai, aor., to make one's way or move from one area to another; go, journey, proceed, or travel. to a distant: Grk. makros, adj., may mean (1) long in terms of duration of time; or (2) distant, far off or remote in spatial terms. The second meaning applies here. country: Grk. chōra, a stretch of territory defined by national or place names or language as noted in the narrative context; country, land, region. The phrase "distant country" implies a land occupied by foreigners, i.e., outside of the holy land and in the Diaspora (cf. Deut 28:49; 29:22; Josh 9:6; 1Kgs 8:41; Isa 33:17; Jer 4:16; 6:20; 8:19; 30:10; Mic 4:3; Hab 1:8).

to receive: Grk. lambanō, aor. inf., to lay or take hold of, to take in the hand or receive. for himself: Grk. heautou, reflexive pronoun of the third person. a kingdom: Grk. basileia. See the previous verse. Being from a noble family the man was in line for the throne. Having to go to another country to receive the kingdom may seem strange, but this description does have historical precedent. and: Grk. kai, conj. to return: Grk. hupostrephō, aor. inf., to go back to a position, to return. The actual ruling over the kingdom would begin upon his return.

Various commentators suggest the scenario is reminiscent of the visit of Archelaus to Rome in 4 B.C. to seek his father's kingdom. Meyer suggests that being in Jericho possibly suggested to Yeshua the history of Archelaus, since in Jericho stood the royal palace which Archelaus had built with great magnificence (Josephus, Ant. XVII, 13:1). Herod had three sons (Archelaus, Antipas and Philip), but according to Herod's last will Archelaus was to be king.

Archelaus was proclaimed king by the army at Jericho, but he declined to assume the title until he had submitted his claims to Caesar Augustus in Rome. He made the trip, but so did Antipas in order to argue for his selection (Josephus, Ant. XVII, 9:1-3). Augustus chose Archelaus to rule the greater part of the kingdom (Samaria, Judea, and Idumea) with the title of ethnarch (ruler of a half) but promised the title of King if he reigned virtuously (Ant. XVII, 11:4).

Geldenhuys comments that the mention of the nobleman traveling to a far country to receive the kingdom and having an indefinite return date points to the fact that his return will not take place soon. This description represents Yeshua going to the Father to resume his position of honor and glory after he has completed the path of humiliation, suffering and death, and who will again come back after a long and indefinite time.

13 Now having called ten servants of himself, and gave to them ten minas and said to them, 'Do business until I come.'

Now: Grk. de, conj. having called: Grk. kaleō, aor. part., to call and may mean (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by name or give a term to. The second meaning applies here. ten: Grk. deka, the number ten, a primary numeral. Clarke notes that in Jewish culture the number ten was regarded as a sacred number as the number seven (cf. Matt 25:1; Luke 10:41; 14:31; 15:8; 17:12). servants: pl. of Grk. doulos, someone who belongs to another and obligated to obey the requirements of the superior. In Greek and Roman culture those classified as doulos were viewed as owned property with few rights and an indefinite term of service; slave or servant.

In Jewish culture the term usually denotes household servants or farm laborers, as well as those who worked for the King and those who served God, especially service in the temple (DNTT 3:593). Israelites in servitude, whether involuntary or voluntary, had rights that did not exist in pagan societies, such as resting on the Sabbath (Ex 20:10; 23:12), being treated fairly (Lev 25:46; Col 4:1), sharing in festival offerings (Deut 12:18; 16:11), and being released after six years of service (Ex 21:2). Calling ten servants is not meant to imply the total number of employees. Commentators generally view the servants as representing the disciples.

of himself: Grk. heautou, reflexive pronoun. The pronoun emphasizes complete possession and authority over the ten servants. The Parable of the Talents features three servants (Matt 25:14-18). and: Grk. kai, conj. gave: Grk. didōmi, aor. See verse 8 above. to them: pl. of Grk. autos, personal pronoun. ten: Grk. deka. minas: pl. of Grk. mna, a Greek silver ingot weighing about 13 ounces (HELPS). In value it was equal to 100 denarii. Since a denarius was the daily wage for a laborer, 10 minas could pay for 1,000 days of work. Distributing ten minas indicates that the nobleman was very wealthy. Even so the ten minas would not represent the nobleman's total wealth, but what he was willing to risk in investment.

In any event the nobleman follows Solomon's principle of diversification: "Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth" (Eccl 11:2 NASU). Considering the modest amount of wealth distributed to each servant the nobleman may have intended the plan as a test. Most commentators don't offer an interpretation of the equal distribution, but it is remarkable when compared to the unequal distribution of spiritual gifts (cf. Rom 12:6; 1Cor 12:4-7; 1Pet 4:10). Matthew Henry likens the distribution of one mina per servant to the "gift of the gospel" which is the same to all who hear it.

and said: Grk. legō, aor. See verse 5 above. to: Grk. pros, prep. See verse 5 above. The preposition stresses face-to-face communication. them: pl. of Grk. autos. Do business: Grk. pragmateuomai, aor. mid. imp., 2p-pl., the ancient mercantile term for trading or exchanging to make gain, i.e. to do business, trading, exchanging one thing for another to make a legitimate gain (HELPS). The nobleman's instruction is essentially "make me more money" but he gives the servants discretion in how to accomplish the goal. Farrar notes that Archelaus did actually leave money in the charge of some of his servants, especially entrusting his brother Philip to look after his pecuniary interests in his absence (Josephus, Ant. XVII, 9:3).

until: Grk. en hos, lit. "in that," used here in a temporal sense. I come: Grk. erchomai, pres. mid. See verse 10 above. The verb points to the nobleman's return trip from the distant country. Gill sees in the promise an allusion to the Second Coming and until then there is to be no rest for his servants. Taking note of the fact that Yeshua uses the verb "come" rather than "return" Bengel comments that the second Advent is much the more solemn, more attended with outward state and majesty of the two. Therefore the first Advent is so eclipsed by the second, that the latter is not called his "return," but his "coming."

However, Yeshua did not need to go to a distant country (heaven?) to obtain his kingdom. As ADONAI (John 8:58) Yeshua is King by nature, which is echoed in the Jewish ritual Ein Kamocha ("There is none like You"): "ADONAI is King (Ps 10:16), ADONAI was King (Ps 93:1) and ADONAI will be King forever (Ex 15:18)." Yeshua was declared king in his birth (Matt 2:2), at the beginning of his ministry (John 1:49) and in his death (Luke 23:38). Yeshua informed Pilate that he did reign over a kingdom (John 18:36). Then, in his Second Advent Yeshua will be king over the earth forever (Zech 14:9).

14 But his citizens hated him and sent a delegation after him, saying, 'We do not want this man to reign over us.'

But: Grk. de, conj. his: Grk. autos, personal pronoun. citizens: pl. of Grk. ho politēs, a native inhabitant of any city or country. This special term had its origin in ancient Athens where only free men were considered citizens. Women, children, and slaves were not considered citizens and therefore could not vote. According to National Geographic each year 500 names were chosen from all the citizens of the city who would actively serve in the government for one year. During that year, they were responsible for making new laws and controlled all parts of the political process. Given the historical precedent the term as used here indicates important people in the territory.

hated: Grk. miseō, impf., 3p-pl., to detest, abhor or reject. him: Grk. autos. Archelaus who was known for his cruelty was much hated by the Jewish people. and: Grk. kai, conj. sent: Grk. apostellō, aor., to cause to move from one position to another, but often to dispatch an authoritative personal representative or a messenger on a specific mission or with a particular purpose. a delegation: Grk. presbeia, a delegation of negotiators, envoys representing the senders; delegation, embassy. after: Grk. opisō, prep., in a state, condition or situation that is subsequent; after, behind. him: Grk. autos. saying: Grk. legō, pl. pres. part. See verse 5 above.

We do not: Grk. ou, adv. See verse 3 above. want: Grk. thelō, pres., 1p-pl., to have a desire for something or have a purpose for something; will, wish, desire. this man: Grk. houtos, demonstrative pronoun. See verse 9 above. Farrar says the pronoun is supremely contemptuous. to reign: Grk. basileuō, aor. inf., to reign as king, i.e. exercise dominion (HELPS). over: Grk. epi, prep. us: Grk. hēmeis, pl. first person pronoun. A Jewish delegation went to Rome to oppose the appointment of Archelaus, but Caesar chose to honor the last will and testament of Herod (Josephus, Ant. XVII, 11:1).

Edersheim identified those who did not want the nobleman (=Yeshua) to reign over them as "Jerusalem and the people of Israel" (V:7, 796). Geldenhuys says "the Jewish leaders and the majority of the people rejected Jesus." Plummer interprets the "citizens" as representing the Jews and asserts that the Jews hated him without cause (John 15:25; Ps 69:4). However, Yeshua did not say that the Jews hated him. He said "the world" (Grk. kosmos) hated him (John 15:18, 24). In reality the "world" represented the religious authorities in Jerusalem who constantly opposed and criticized him.

The Jewish populace flocked after Yeshua by the tens of thousands (Luke 12:1), held him in high esteem and were ready to crown him king (John 6:15). Even the Pharisee leaders complained about his popularity (Luke 15:1-2; John 11:45-48; 12:19). The lie that the Jews rejected Yeshua provided the basis for the greater lie propagated in Christianity that God rejected the Jews, to which the apostle Paul offers a strong rebuttal (Rom 11:1-3).

15 And it came to pass in his coming back, having received the kingdom, and he ordered that these servants, to whom he had given the money, to be called to him so that he might know what had been gained by trading.

And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid. See verse 9 above. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh, first in Genesis 4:3. The verb is used to advance the temporal setting and to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning. Modern versions inexplicably do not provide this translation, which is an important narrative transition in the story. The verb illustrates than an indefinite time period has passed.

in: Grk. en, prep. his: Grk. autos, personal pronoun. coming back: Grk. ho epanerchomai, aor. inf., to come back, return. The verb occurs only two times in the Besekh (also Luke 10:35). having received: Grk. lambanō, aor. part. See verse 12 above. the kingdom: Grk. ho basileia. See verse 11 above. and: Grk. kai. he ordered: Grk. legō, aor. See verse 5 above. these: pl. of Grk. houtos, demonstrative pronoun. See verse 9 above. servants: pl. of Grk. doulos. See verse 13 above. to whom: pl. of Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, what, that.

he had given: Grk. didōmi, plperf. See verse 8 above. the money: Grk. ho argurion, may mean (1) the precious metal silver and fig. of wealth; (2) silver as a medium of exchange, money in general; or (3) specifically a silver coin. The second meaning applies here. The money is defined as "minas" in verse 13 above. to be called: Grk. phōneō, aor. pass. inf., to call vocally, used here of calling to oneself; summon. to him: Grk. autos. so that: Grk. hina, conj. See verse 4 above.

he might know: Grk. ginōskō, aor. subj., to know, including (1) to be in receipt of information; (2) form a judgment or draw a conclusion; or (3) have a personal relationship involving recognition of another's identity or value. The first meaning applies here. what: Grk. tís, interrogative pronoun. See verse 3 above. The nobleman posed the question to each servant. had been gained by trading: Grk. diapragmateuomai, aor. mid., 3p-pl., to gain by trading or doing business. The verb occurs only here in the Besekh. Upon his return the nobleman purposed to conduct an audit. This narrative point illustrates that the Second Coming of the Messiah will result in accountability of his servants and others (cf. Matt 12:36; Rom 14:19; 2Cor 5:10; Heb 13:17).

16 Then the first came forward, saying, 'Master, your mina has earned ten minas.'

Then: Grk. de, conj. The story continues with three servants giving an account of what they did with their mina. Presumptively all ten servants make a report. the first: Grk. ho prōtos, adj., may indicate (1) having primary position in a sequence; first, earlier, earliest; or (2) standing out in significance or importance; first, foremost, prominent. The first meaning is intended here. came forward: Grk. paraginomai, aor. mid., to make one's way so as to be present; come, arrive, be present. saying: Grk. legō, pres. part. See verse 5 above.

Master: Grk. kurios, voc. See verse 8 above. Bible versions are divided between translating the title of distinction as "Lord" and "Master." Use of the title signifies the submission of the servant to his employer's authority. your: Grk. su, second person pronoun. mina: Grk. mna. See verse 13 above. has earned: Grk. prosergazomai, to make profit on investment; earn, gain. ten: Grk. deka, adj., the number ten. minas: pl. of Grk. mna. The first servant to report had incredible success at investment, although he does not relate what he did that was so successful.

The increase from one to ten is far greater than the 100% increase reported by the first servant in the Parable of the Talents (Matt 25:20). The servant's report expresses humility since he does not say, "I have earned." Even so the servant demonstrated extraordinary business acumen. Yet he knows that it is God who gives the power to create wealth (Deut 8:18).

17 And he said to him, 'Well done! Good servant! Because you became faithful in very little, be having authority over ten cities.'

Reference: Matthew 25:21, 23; Luke 16:10.

And: Grk. kai, conj. he said: Grk. legō, aor. See verse 5 above. to him: Grk. autos, personal pronoun. Well done: Grk. eu, adv., good with the connotation of being serviceable, used here as an interjection in commendation of excellent service; superb! well done! Good: Grk. agathos, adj., meeting a high standard of excellence; beneficial, helpful, good. servant: Grk. doulos. See verse 13 above. The servant could be called "good" because he complied with the requirement to invest his mina and produced an excellent result. The King now applies the principle expounded in the Parable of the Dishonest Steward (Luke 16:10) to reward the servant.

Because: Grk. hoti, conj. See verse 3 above. you became: Grk. ginomai, aor. mid. See verse 9 above. faithful: Grk. pistos, adj., may mean (1) characterized by constancy and therefore worthy of trust; or (2) believing or trusting with commitment. The first meaning is intended here. in very little: Grk. elachistos, adj., serves as a superlative of mikros, 'smallest,' hence 'to a lowest level or degree; least thing, very little thing. The one mina, though valuable, would be considered "little" in relation to the nobleman's total wealth. be: Grk. eimi, pres. imp. See verse 2 above. The newly crowned king issues a command that changes the social position of the servant.

having: Grk. echō, pres. part., to have, hold or possess with a wide range of application. authority: Grk. exousia, having the right to speak or act in a situation without looking or waiting for approval; authority, right, jurisdiction. over: Grk. epanō, adv. with the basic idea of superiority, used here of an administrative position over others. ten: Grk. deka, adj., the number ten. cities: pl. of Grk. polis, a population center whose size or number of inhabitants could range broadly, often an enclosed and walled community; city, town. The term usually denotes a community larger than a village.

Nicoll points out that the mention of "ten cities" is also the meaning of the term Decapolis, the name of a region part of the province of Syria on the east side of the Jordan. See the map here. Being given ruling authority over even one city would be a shocking promotion for a servant. Viewed from a human perspective the reward might appear to be manifesting the "Peter Principle," a concept in management developed by Laurence J. Peter (1969) which observes that people in a hierarchy tend to rise to a level of respective incompetence. After all, what does a servant who handles one man's money know about overseeing an entire city with its complicated budget, let alone ten cities?

Nevertheless Nicoll argues that the trial of character through trade is not unsuitable, as governors would have much to do with the provincial revenues. Apparently the King believed that the servant in demonstrating competence and wisdom revealed the ability for much greater responsibility. Application of the reward principle is similar to the story of Joseph in which his success in a small area resulted in his being given management of the whole country (Gen 40:1-4; 41:38-45).

18 And the second came, saying, 'Your mina, Master, has made five minas.'

And: Grk. kai, conj. the second: Grk. ho deuteros, adj., second, whether of time, place or rank; here merely indicating sequence. came: Grk. erchomai, aor. See verse 5 above. saying: Grk. legō, aor. See verse 5 above. Your: Grk. su, second person pronoun, used in a possessive sense. mina: Grk. ho mna. See verse 13 above. Master: Grk. kurios, voc. See verses 8 and 16 above. has made: Grk. poieō, aor., a verb of physical action that may mean (1) to produce something material; make, create; or (2) to bring about a state of condition; do, grant, perform, work. The first meaning applies here. five: Grk. pente, adj., the number five as a quantity. minas: pl. of Grk. mna. This servant reports an increase of 500%, a very good outcome.

19 Then the King said also to this one, 'And you are to become over five cities.'

Then: Grk. de, conj. the King said: Grk. legō, aor., lit. "he said." See verse 5 above. also: Grk. kai, conj. to this one: Grk. houtos, demonstrative pronoun. See verse 9 above. Presumptively the King repeated the commendation spoken to the first servant. And: Grk. kai. you are to become: Grk. ginomai, pres. mid. imp. See verse 9 above. over: Grk. epanō, adv. See verse 17 above. five: Grk. pente. cities: pl. of Grk. polis. See verse 17 above. Again the King applies the reward principle in proportion to the financial increase. Plummer notes that the reward was not something the servant could just sit down and enjoy. The reward meant greater responsibility and work.

20 And the other came, saying, 'Master, behold your mina, which I kept stored in a piece of cloth;

Yeshua abbreviates the parable by omitting reports from seven servants, who presumptively report successes and are given proportionate rewards of cities. The parable proceeds to give a negative report from a third servant. And: Grk. kai, conj. the other: Grk. ho heteros, adj., a distributive pronoun used to distinguish one item or person from another, other, another or different. The pronoun is used to distinguish this servant from the rest. came: Grk. erchomai, aor. See verse 5 above. saying: Grk. legō, aor. See verse 5 above. Master: Grk. kurios, voc. See verses 8 and 16 above. behold: Grk. idou, aor. imp. See verse 2 above.

Your: Grk. su, second person pronoun, used in a possessive sense. mina: Grk. ho mna. See verse 13 above. which: Grk. hos, relative pronoun. I kept: Grk. echō, impf. See verse 17 above. stored away: Grk. apokeimai, pres. pass. part., to be reserved, to be laid up, to be stored away. in: Grk. en, prep., lit. "within." a piece of cloth: Grk. soudarion, a personal article of cloth. BAG defines the term as a face-cloth, which in Greek literature was used for wiping perspiration, corresponding somewhat to our handkerchief. Bible versions translate the term variously as "a piece of cloth," "handkerchief," and "napkin."

The word occurs in Jewish literature of a scarf used as an instrument of strangulation (Targum Jonathan Leviticus 20:10; Sanhedrin 7:2), a scarf used as a flag in festival assemblies to signal the people to say 'amen' (Sukkah 51b), a headdress worn by a scholar (Pesachim 111b), and a "kerchief" spread over the head to offer a blessing, such as done by R. Assi (Berachot 51a). The term has a wide variety of use, so its exact description cannot be determined. The cloth kept the silver ingot hidden from view.

21 for I was afraid of you, because you are a strict man; you take up what you did not lay down and you reap what you did not sow.'

for: Grk. gar, conj. See verse 4 above. I was afraid: Grk. phobeomai, impf. mid., to fear. The verb has two basic meanings that are opposite: (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The first meaning applies here. of you: Grk. su, second person pronoun. because: Grk. hoti, conj. See verse 3 above. The servant now offers his opinion of the character of the King, which is entirely negative.

you are: Grk. eimi, pres., 2p-sing. a strict: Grk. austēros, adj., strict in supervision or expectation; demanding, harsh, punctilious, severe, stern. The adjective signifies a person who would not permit any trifling (BAG). The adjective occurs only in this chapter of Luke. This adjective is used in the Apocrypha to describe Nicanor, a Seleucid general and adversary of Judas Maccabeus who marshaled Jewish resistance against the Syrians (2Macc. 14:30). man: Grk. anthrōpos. See verse 10 above. This servant viewed the King as difficult to please and he feared a harsh reaction to an investment loss. He then uses two proverbial expressions as his opinion of the King's character.

you take up: Grk. airō, pres., 2p-sing., may mean (1) to cause to move upward; raise up, lift; or (2) move by lifting or taking from one position to another; take away, remove, carry off. The second meaning applies here. what: Grk. hos, relative pronoun. you did not: Grk. ou, adv. lay down: Grk. tithēmi, aor., 2p-sing., to arrange for association with a site; lay, put, place or set. This assessment goes beyond being strict, but being covetous of that which did not belong to him (Gill). and: Grk. kai, conj. you reap: Grk. therizō, pres., 2p-sing., to bring in a crop, reap, harvest. what: Grk. hos. you did not: Grk. ou. sow: Grk. speirō, aor., 2p-sing.

The second proverb perhaps alludes to the tribute a King expected from his subjects to supply his household and headquarters (cf. 1Kgs 4:21-28). Plummer comments that the general sense is, "You are a strict man; and I have taken care that you should get back the exact deposit, neither more nor less." Barnes comments that the proverbs taken together show the sinner's view of God. He regards Him as unjust, demanding more than man has "power" to render, and therefore more than God has a "right" to demand.

22 He said to him, 'Out of your mouth I will judge you, evil servant! You knew that I am a strict man, taking up what I did not lay down and reaping what I did not sow?

He said: Grk. legō, aor. See verse 5 above. The subject of the verb is the King. to him: Grk. autos, personal pronoun; the servant. Out of: Grk. ek, prep. used to denote derivation or separation, here the former; by, out of, out from among, away from. your: Grk. su, second person pronoun. mouth: Grk. stoma, the anatomical organ of the mouth. The idiomatic expression means "by your words" and Messiah's judgment will include scrutiny of what has been spoken (cf. Matt 12:36-37). I will judge: Grk. krinō, fut., to judge or decide, often in a legal context, and here means to subject to scrutiny and evaluation of behavior with an emphasis on condemnation.

you: Grk. su. evil: Grk. ponēros, adj., being in a deteriorated or undesirable state or condition (bad); or marked by deviation from an acceptable moral or social standard (evil), here the latter. Many versions have "wicked." This is the same adjective used to describe Satan (Matt 13:19; John 17:15; 1Jn 2:13; 3:12; 5:18-19). servant: Grk. doulos, voc. See verse 13 above. The servant is called "evil" because he deliberately disobeyed his master's instruction. The declaration that follows does not begin with an interrogative particle, but it is translated as a question expressing incredulity.

You knew: Grk. oida, plperf., to know in an objective sense, to have information about; also to have discernment about, to grasp the significance of the information received. The pluperfect tense of "knew" denotes action in the past that is complete and the results of the action in existence at some point in past time as indicated by the context. The King throws the slander of his character back into the servant's face. "You knew? What makes you think you know anything about me? What arrogance!" that: Grk. hoti, conj. I: Grk. egō, first person pronoun. The pronoun is spoken with emphasis. am: Grk. eimi, pres. See verse 2 above.

a strict: Grk. austēros, adj. See the previous verse. man: Grk. anthrōpos. See verse 10 above. The King's incredulity rebuts the notion that having standards is a deficiency. In reality the King's requirement was not strict at all, considering the servant had complete discretion in how he might invest the one mina. taking up what I did not lay down and reaping what I did not sow: The King repeats the slander verbatim from the previous verse and treats it as petty whining.

23 and because of why did you not entrust my money at a bank, and I having come, would have collected it with interest?'

and: Grk. kai, conj. because of: Grk. dia, prep. See verse 11 above. why: Grk. tís, interrogative pronoun. See verse 3 above. did you not: Grk. ou, adv. entrust: Grk. didōmi, aor. See verse 8 above. my: Grk. egō, first person pronoun. money: Grk. ho argurion. See verse 15 above. at: Grk. epi, prep. See verse 4 above. a bank: Grk. trapeza, a surface on which something can be placed. In the Besekh trapeza is used of a table for money transactions (Matt 21:12; Mark 11:15; John 2:12). and I: Grk. kagō (from kai, "and" and egō, "I"), conj., lit. "and I." The first person pronoun is emphatic.

having come: Grk. erchomai, aor. part. See verse 5 above. would: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). have collected: Grk. prassō, aor., to engage in activity with focus on productivity; accomplish, do, perform, engage in, carry out. The verb was used of collecting taxes, duties and interest (BAG). it: neut. of Grk. autos, personal pronoun; i.e., the money.

with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. interest: Grk. tokos, a commercial term, interest earned on money loaned; interest, usury. Plummer notes that the term occurs only here and in the Parable of the Talents, but is frequent in the LXX (15 times). Ordinarily charging interest on loans was forbidden to fellow Jews (Ex 22:25), but interest could be charged to foreigners (Deut 23:20). The King points out the minimum action that could have been done was to invest the one mina with a banker (or money-lender) and it would have been just as safe as in the cloth.

24 And he said to those standing by, 'Take from him the mina and give it to the one having the ten minas.'

And: Grk. kai, conj. he said: Grk. legō, aor. See verse 5 above. to those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. standing by: Grk. paristēmi, pl. perf. part., may mean (1) to place beside; present; or (2) be in a position beside; stand near or stand by. The second meaning applies here. Plummer suggests the participle may be used for attendants, a body-guard, or courtiers (cf. 1Kgs 10:8; Esth 4:5). The perfect tense stresses the presence of these other servants from the beginning of the audit activity. The mention of others present signifies the public nature of the reports given by the ten servants. Gill likens these servants to the angels present at Messiah's judgment.

Take: Grk. airō, aor. imp., 2p-pl. See verse 21 above. from: Grk. apo, prep. See verse 3 above. him: Grk. autos, personal pronoun. the mina: Grk. ho mna. See verse 13 above. The punishment could have been worse. The mina did not belong to the servant, so having it taken away equaled losing his favor and status with the King. and give it: Grk. didōmi, aor. imp., 2p-pl. See verse 8 above. to the one: Grk. ho. having: Grk. echō, pres. part. See verse 17 above. the ten: Grk. ho deka. minas: pl. of Grk. mna. This action would have an even more deflating impact on the negligent servant.

25 And they said to him, 'Lord, he has ten minas.'

And: Grk. kai, conj. they said: Grk. legō, aor., 3p-pl. See verse 5 above. to him: Grk. autos, personal pronoun. Lord: Grk. kurios, voc. See verse 8 above. he has: Grk. echō, pres. See verse 17 above. ten minas: See the previous verse. Commentators are divided over who spoke in this verse. There are even a few manuscripts that omit the verse, notably "D" (6th c.), the Old Syriac (2nd-5th c.) and the Coptic (3rd-6th c.) (GNT 290). The verse appears to be an interruption in the story and in that context the objection apparently comes from those charged with collecting the one mina.

However, given the response in the next verse the objection is mostly likely spoken by Yeshua's disciples. Even though Yeshua is telling a parable the action of the King is most puzzling. Why give the mina to anyone at all? The King could have turned it over to a steward or his own banker. In the context of the story the reason could be that the one with ten minas was so good at investment that he would be the logical choice to be given another mina to invest.

26 I say to you that to everyone having, more will be given, but from the one not having, even what he has will be taken away.

I say: Grk. legō, pres. See verse 5 above. to you: Grk. humeis, pl. pronoun of the second person. The construction legō humin ("I say to you") to begin a verse is a peculiar feature in Luke to denote Yeshua speaking (Luke 7:28; 10:12; 11:8; 15:7; 17:34; 18:8, 14; and here). that: Grk. hoti, conj. Yeshua representing the King in the story states a principle which answers the objection in the previous verse. to everyone: Grk. pas, adj. See verse 7 above. having: Grk. echō, pres. part. See verse 17 above. In this context "having" implies "having increase on investment." more will be given: Grk. didōmi, fut. pass. See verse 8 above. The amount possessed will be multiplied.

but: Grk. de, conj. from: Grk. apo, prep. the one: Grk. ho, definite article but used here as a demonstrative pronoun. not: Grk. mē, adv., a particle that negates subjectively, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). having: Grk. echō, pres. part. The phrase "not having" refers to having no increase from investment. even: Grk. kai, conj. what: Grk. hos, relative pronoun. he has: Grk. echō, pres.; i.e., the one mina. will be taken away: Grk. airō, fut. pass. This paradoxical axiom was given after the Parable of the Sower (Luke 8:18; Matt 13:12; Mark 4:25).

Judgment will result in loss, which is not further defined. Notable is the absence of any mention of eternal loss. This outcome could be represented in Paul's depiction of the Messianic judgment, "If the work of anyone is wholly consumed, he will suffer loss; but he himself will be saved, yet so as through fire" (1Cor 3:15 BR).

27 Nevertheless these enemies of mine, those not having been willing for me to reign over them, bring here and slay them in front of me."

Reference: Psalm 89:20-23; 2Thessalonians 1:6-8; 2:8; Revelation 19:15.

Nevertheless: Grk. plēn, adv. at the beginning of a sentence, serving either to restrict, or to unfold and expand what has preceded; besides, rather, except, however, nevertheless, yet. The adverb returns the audience to the parable. these: pl. of Grk. houtos, demonstrative pronoun. See verse 9 above. enemies: pl. of Grk. echthros, adj., someone openly hostile or inimical toward another, properly an enemy. The term implies irreconcilable hostility, proceeding out of a "personal" hatred bent on inflicting harm (HELPS). of mine: Grk. egō, first person pronoun.

The enemies are now defined. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. not: Grk. mē, adv. having been willing for: Grk. thelō, pl. aor. part. See verse 14 above. me: Grk. egō. to reign: Grk. basileuō, aor. inf. See verse 14 above. over: Grk. epi, prep. them: pl. of Grk. autos, personal pronoun. bring: Grk. agō, aor. imp., 2p-pl., to cause movement by taking the lead; bring, carry, lead, take. here: Grk. hōde, adv., in this place. and: Grk. kai, conj. slay: Grk. katasphazō (from kata, "down" and sphazō, "to kill or slay"), aor. imp., 2p-pl., to execute or kill violently.

The verb occurs twice in the LXX (Ezek 16:40; Zech 11:5), to depict being cut to pieces by the sword as an act of divine judgment meted out by Israel's enemies. In that context the sword is directed against those that engaged the most profane idolatry and child sacrifice. The verb occurs only here in the Besekh. them: pl. of Grk. autos. in front of: Grk. emprosthen, adv. See verse 4 above. me: Grk. egō. The clause "slay them in front of me" appears to draw on the imagery of the crowning of the Davidic Messiah in Psalm 89 and God's promise "I will cut down his enemies in front of him and strike those who hate him" (Ps 89:23 BR).

Plummer notes that the punishment of rebellious subjects and active opponents is far more severe than that of neglectful servants. Again Yeshua could have drawn from historical precedents for the closing narrative of the parable. Before he left for Rome Archelaus instigated the slaughter of 3,000 Jews who opposed his rule (Wars, II, 1:3) and after his return from Rome he ruled over the Jews and the Samaritans with "barbarous tyranny" (Ant. XVII, 13:1-2; Wars, II, 7:3). A different example from the history of Israel would be Judas Maccabeus who after his victory over the Syrians slew traitors to the Jewish religion (2Macc. 10:19-22).

Some commentators offer no comment on this verse (Ellis, Stern). Levine offers a simple summary, "scholars debate whether the reference is to earthly political abuse and so a warning about governments, or to the final judgment" (140). Liefeld minimizes the harsh tone by saying, "The nobleman's anger (vv. 26-27) is not intended to attribute such behavior to Jesus himself. Rather it does picture the kind of response one might have expected in Jesus' day, especially from the Herodians. It also reveals the seriousness of flouting the orders of the King whom God has appointed Judge (John 5:22; Acts 17:31).

Most commentators interpret this verse as being fulfilled in the first century. Barnes says, "By the punishment of those who would not that he should reign over them is denoted the ruin that was to come upon the Jewish nation for rejecting the Messiah." Lightfoot similarly says that "since the nobleman who went into a distant country to receive for himself a kingdom is Yeshua, then in returning he cuts off the nation of the Jews that would not have him to reign over them." Geldenhuys says, "In the disasters that befell the Jewish people (especially during the Roman-Jewish war of A.D. 66-70 when Jerusalem was completely destroyed and hundreds of thousands of Jews were killed), these words would have already found fulfillment."

The parable presents a serious dilemma for people who cannot reconcile the God who "so loved the world" (John 3:16) with the God of judgment. However, throughout Scripture, including in the apostolic writings, God's judgment against willful disobedience is plainly taught (cf. Heb 10:26-31). Christian commentators commonly interpret the nobleman-king in the parable as Yeshua, but ignore the implications of the story's ending. The King is present for the final scene of the story. Yeshua was not on the scene in A.D. 70 directing the Romans in the slaughter of Jews. He was in heaven at the right hand of the Father.

If this parable has an eschatological application and depicts a period of absence after which the Messianic King will come from Heaven, reward his servants and punish his enemies, then this verse alludes to the final victory that Paul describes in 2Thessalonians 1:6-8; 2:8 and John describes in Revelation 19:11-16. Geldenhuys acknowledges that the words of this verse will be "completely and finally fulfilled at the Second Advent when all who have rejected him will reap the retribution of everlasting loss." This verse does not support the lie that God rejected Israel. We should note again that the enemies of Yeshua are the religious rulers who condemn him to death, not the Jewish people.

Part Four: The Consummation of Messiah's Mission (19:28-24:53)

Date: Nisan 8 (Friday), March 31, A.D. 30

Journey to Jerusalem, 19:28-35

28 And having said these things, he began journeying ahead, going up toward Jerusalem.

And: Grk. kai, conj. having said: Grk. legō, aor. part. these things: n.pl. of Grk. houtos, demonstrative pronoun. See verse 9 above. The plural pronoun could refer to all of Yeshua's words in verses 9 to 27 or just the content of the parable delivered in the house of Zacchaeus. he began journeying: Grk. poreuomai, impf. mid. See verse 12 above. The imperfect tense here is inceptive, that is after spending the night in Jericho, he departed the next morning. ahead: Grk. emprosthen, adv., expresses a spatial position that is in front or ahead; before, in front of. The verbal phrase refers to Yeshua leaving Jericho for Bethany and walking in front of his disciples. See a map of Israel roads.

going up: Grk. anabainō, pres. part. See verse 4 above. toward: Grk. eis, prep. See verse 4 above. Jerusalem: Grk. Hierosoluma, a rough transliteration of Heb. Yerushalayim, which means "possession" or "foundation of peace" (BDB 436). Hierosoluma is one of two forms of "Jerusalem" in Greek, the other Ierousalēm (Luke 18:31). See the note on "Jerusalem" and the two spellings in my comment on Luke 2:22. The second verbal phrase affirms Yeshua's ultimate destination. He was resolute to fulfill his mission that lay ahead of him. Luke passes over the two days spent in Bethany. See my commentary on John 12:1-11.

Date: Nisan 10 (Sunday), April 2 Julian, A.D. 30

Luke now narrates Yeshua's final journey to and entry into Jerusalem on the first day of the week, commonly called the Triumphal Entry and celebrated in Christian tradition on Palm Sunday. The event is included in all four apostolic narratives (Matt 21:1-11; Mark 11:1-11; John 12:12-16; Luke 19:29-44), although with significant difference in details. Each apostolic witness emphasizes something different about the event. Plummer acknowledges the chronology as follows: Yeshua arrived at Bethany six days before the Passover (Nisan 8), as reported in John 12:1, and assuming that the year is A.D. 30, then Nisan 8 would be Friday, March 31 (445).

Yeshua and his disciples would have reached Bethany by that afternoon, which was regarded as the preparation for the Sabbath. Luke omits the arrival at Bethany, the supper that evening hosted by Simon (a man Yeshua healed of a skin disease), as well as the anointing of Yeshua by Miriam the sister of Lazarus. Yeshua spent the night in Bethany, perhaps in Simon's home. The next day Yeshua observed the Sabbath rest, but also received a large crowd. Yeshua remained in Bethany that night and the next day made his momentous journey to Jerusalem.

29 And it came to pass as he drew near Bethphage and Bethany, toward the mountain, the one called Olivet, he sent two of the disciples,

Reference: Matthew 21:1; Mark 11:1.

And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid. See verse 15 above. The verb alludes to the passage of two days. as: Grk. hōs, adv. See verse 5 above. he drew near: Grk. eggizō, aor., come or draw near, approach. The verb depicts physical proximity. Bethphage: Grk. Bēthphagē, which transliterates Aram. Beit-Phagey ("house of unripe figs"), a small village on the Mount of Olives between Jerusalem and Bethany. Plummer asserts that the name Bethphage refers to a district and not a village, in spite of the clear designation in the next verse. Bethphage is mentioned in the Talmud as a suburb of Jerusalem, the outer limit for a Sabbath day's journey (Men. 11:2; 63a; 96a; Sotah 45a), and referred to as surrounded by a wall (Pes. 63b, 91a; Men. 78b).

and: Grk. kai. Bethany: Grk. Bēthania, which transliterates Heb. Beit-Anyah ("house of the poor," Stern 61), located on the eastern slope of the Mount of Olives about fifteen miles from Jericho and about two miles southeast of Jerusalem. Only a mile separated Bethphage and Bethany. See the map of Bethphage and Bethany here. Geldenhuys says the name "Bethany" applied not only to the village but the entire southeast slope of the mountain. At this point Yeshua has left the village of Bethany, but has not yet arrived in Bethphage. toward: Grk. pros, prep. See verse 5 above. the mountain: Grk. ho oros means "mountain," "hill," or "hill-country."

The corresponding Heb. word, har, is given in Scripture to a comparatively large ridge, a collection of small hills and to many hogbacks in Israel. Modern science distinguishes hills from mountains by classifying a hill as being less than 1,000 feet above its surroundings, but the distinction may depend upon local interpretation. The noun oros is rendered here by many versions as "Mount," an old English literary form of "mountain." Some versions translate the noun with "hill," reflecting the arbitrary standard of modern science. Of course, the Hebrew and Greek word was used to refer to any natural topographical feature that rose above a valley, plain or other surroundings regardless of height.

the one: Grk. ho, definite article but used here as a demonstrative pronoun. called: Grk. kaleō, pres. part. See verse 2 above. Olivet: Grk. elaia, an olive tree. The Hebrew name for the mountain is Har HaZeitim, given for the olive groves that once covered its slopes. The Mount of Olives is located across the Kidron Valley, part of the two and a half mile-long north-south mountain ridge that towers over the eastern side of Jerusalem, or more precisely, the middle of the three peaks forming the ridge. Mount Olivet rises 2,676 feet above sea level, but only about 175 feet higher than Jerusalem (NIBD 554, 731).

In the days of the Israelite monarchy it provided a lookout base and signaling point for armies defending Jerusalem. Some commentators believing that Luke was a Gentile and stranger to Judaea provides details in this verse to inform Gentile readers. In my view the evidence supports Luke being Jewish (See my Introduction) and typical of his commitment to accuracy his syntax draws attention to the fact that Jerusalem was built on seven mountains and was surrounded by mountains. Liefeld notes that the Mount of Olives had a significant place in prophecy as the place of the coming Messiah's appearance (Zech 14:4) and Mount Olivet plays a key role in the whole passion narrative.

he sent: Grk. apostellō, aor. See verse 14 above. two: Grk. duo, adj., the number two. of the disciples: pl. of Grk. ho mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives, most often for followers of Yeshua of which there were many (including women). Discipleship means more than being a believer. See my article The Call of Discipleship. Selecting two disciples continues the pattern that began with the first mission of the Twelve and the Seventy (Mark 6:7; Luke 10:1).

The number two is frequently associated with the concepts of accountability, collaboration, mutual support, witness and testimony (cf. Deut 19:15; Eccl 4:9; Zech 4:11-14; Matt 18:19-20; 1Tim 5:19; Rev 11:3). None of the apostolic narratives identify the two disciples who complete this assignment, but it could have been Peter and John who shared the transfiguration experience (Luke 9:28) and will in a few days prepare the Passover Seder (Luke 22:8).

Another option is that Yeshua might have sent Andrew and Philip. Andrew found the boy with the lunch at the feeding of the five thousand (John 6:9). Andrew was a businessman (Mark 1:16) and was likely experienced in negotiations. Philip knew the price of things (John 6:5-7). Andrew and Philip appeared to have been close friends (cf. John 1:44; 12:22).

30 saying, "Go into the village ahead; in which entering you will find a colt having been tied on which no one of men ever yet has sat; having untied it bring it.

Reference: Matthew 21:2; Mark 11:2.

saying: Grk. legō, pres. part. See verse 5 above. Go: Grk. hupagō, pres. imp., 2p-pl., to proceed from a position, sometimes with the focus on the departure point and sometimes with the focus on the destination, here the latter; go, be on one's way. into: Grk. eis, prep. the village: Grk. ho kōmē, village, smaller and less prestigious than a city. By Jewish definition a community not large enough to have a synagogue was called a village (Megillah 1:2). ahead: Grk. katenanti, adv., a marker indicating that an entity is opposite or in front of another entity; straight ahead. in: Grk. en, prep. which: Grk. hos, relative pronoun.

entering: Grk. eisporeuomai, pl. pres. part., to go in, to come in, to enter, whether a locality, a structure or other place mentioned in context, here Bethphage. you will find: Grk. heuriskō, fut., 2p-pl., to discover or find something, especially after searching. a colt: Grk. pōlos can mean the young of any animal (LXX Gen 32:15); but here, as in the LXX (LXX Gen 49:11), it means the foal of a donkey. The term appears only in this context in the Besekh. Barnes notes in his Matthew commentary that in Judea there were few horses, and those were chiefly used in war. People seldom employed them in common life and in ordinary journeys.

In Scripture the donkey was an important animal in Jewish culture, being both a carrier of burdens and loads (Gen 42:26; 1Sam 16:20) and a mode of personal transport (Num 22:22; Jdg 10:30; 1Sam 25:20; Luke 10:34). King David rode a donkey rather than a horse (cf. 2Sam 8:4; 16:2; 1Kgs 1:33).

having been tied: Grk. deō, perf. pass. part., to bind, fasten or tie. The perfect tense, which denotes action completed in past time with continuing results to the present, suggests a prearrangement. Matthew reports that the colt was with tied with its mother donkey (Matt 21:2). Mark reports that the donkey was tied to the door of a house and standing in the street (Mark 11:4), not in a pen or stall, but perhaps signifying readiness for service. There is no conflict between these different reports. Mark and Luke simply focus on the animal that Yeshua would ride.

on: Grk. epi, prep. which: Grk. hos. no one: Grk. oudeis (from ou, "not," and heis, "one"), adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. The negation is emphatic. of men: pl. of Grk. anthrōpos. See verse 10 above. ever yet: Grk. pōpote, adv., always used with a negative, 'to an indefinite point in time past;' at any time, ever. has sat: Grk. kathizō, aor., to sit, to take one's seat. The point is that the colt had never carried a burden.

The instruction is in accordance with the ancient provision that an animal devoted to sacred purpose must be one that had not been put to ordinary use (cf. Num 19:2; Deut 21:3; 1Sam 6:7). The description of the donkey colt probably reflects supernatural knowledge. Plummer notes that the instruction intimates to the disciples that it is no ordinary journey which is contemplated, but a royal progress. The birth of a virgin and the burial in a new tomb are facts of the same kind.

having untied: Grk. luō, pl. aor. part., to loose, release or untie. it: Grk. autos, personal pronoun. This may seem an unnecessary detail, because how else would the donkey be brought? The implication is that the colt (with its mother) would be the only animal tied and standing in the street. The point seems to be that the disciples are to take action without asking permission. bring it: Grk. agō, aor. imp., 2p-pl. See verse 27 above. How Yeshua came to secure a particular donkey for riding to Jerusalem is an unexplained mystery.

A naturalistic explanation is that desiring to obtain a donkey to fulfill Messianic prophecy (Zech 9:9) Yeshua may have asked Simon, his host in Bethany, for assistance in identifying someone who would be willing to provide the animal. Simon, knowing the one to ask, went to Bethphage to negotiate for Yeshua. Since the apostles were not from the local area, they wouldn't have personal knowledge of a donkey owner who would be willing to lend the animal. Lazarus couldn't be sent because he was too well-known and would draw attention. Yeshua needed someone less conspicuous, as well as trustworthy, to make the arrangements.

Yet advance coordination sounds to some like manipulation to make it appear he was the long-awaited Messiah, which was the thesis of the book The Passover Plot (1965) by Hugh Schonfield. The naturalistic solution is insufficient to explain what happened. Yeshua's success was not dependent on human effort to arrange things. God always works in advance. Yeshua certainly knew about all the prophecies that pertained to his incarnation and mission (Luke 24:44-46). He knew what he must do and he knew the means of accomplishing the Father's will.

31 And if anyone should ask you, 'For what reason are you untying it?' Thus you will say that, 'The Lord has need of it.'"

Reference: Matthew 21:3; Mark 11:3.

And: Grk. kai, conj. Yeshua continues his instruction to the two disciples. if: Grk. ean, conj., a particle that introduces a conditional particle that produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance, such as "if x happens, y will follow." anyone: Grk. tis, indefinite pronoun. See verse 8 above. should ask: Grk. erōtaō, pres. subj., can mean (1) to ask with the focus on seeking information; or (2) to ask in the sense of making a request, frequently with the effort to soften the tone for what might sound peremptory. The first meaning applies here. you: Grk. humeis, pl. second person pronoun.

For what: Grk. tís, interrogative pronoun. See verse 3 above. reason: Grk. dia, prep. See verse 11 above. are you untying it: Grk. luō, pres., 2p-pl. See the previous verse. The question by the owner or a person delegated to watch over the animal would be natural in the circumstances and easily anticipated, but it is also an important element in the sovereign plan. Thus: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; thus, in this manner, in this way or like this. you will say: Grk. ereō, fut., 2p-pl., denoting speech in progress, to speak or say. The future tense is ordinarily predictive, but is used here to express a command (DM 192).

that: Grk. hoti, conj. See verse 3 above. The conjunction is used here to introduce the direct quotation. Most versions don't translate the conjunction. Thus, Yeshua provides his disciples a scripted response for the conversation. The Lord: Grk. ho kurios. See verse 8 above. Use of the honorific title implies the donkey owner recognizes its use associated with Yeshua. Brown suggests the owner was a disciple. has: Grk. echō, pres. See verse 17 above. need: Grk. chreia, state or experience of necessity; need. of it: Grk. autos. The review of the anticipated conversation has the ring of a preselected password.

It's possible that the plan could have been divinely revealed to the owner in a dream (cf. Matt 1:20; 2:12, 19, 22; Acts 2:17). Yeshua's instructions imply the disciples would not need to negotiate because the questioner is expecting someone to come for the donkey. Kasdan suggests there was no prior arrangement and Yeshua simply had omniscient knowledge of the donkey's details and the response of the owner (231). Gill also characterizes Yeshua's knowledge in this context as omniscient. Plummer labels Yeshua's knowledge as supernatural, which on so momentous an occasion would be in harmony with his purpose. Luke omits the assurance found in the parallel narratives that the owner will send the colt.

After Yeshua's instruction Matthew inserts a quotation that conflates the Messianic prophecies of Isaiah 62:11 and Zechariah 9:9.

"4 This happened to fulfill what was spoken through the prophet saying: 5 'Say to the daughter of Zion, 'See, your King is coming to you, humble and sitting on a donkey, a colt, the foal of a donkey.'" (Matt 21:4-5 TLV; cf. John 12:15)

Rabbis often discussed the manner in which Messiah would come, because Scripture presented seemingly opposite views. One viewpoint was that if the Jewish people are unworthy Messiah will come "humble … riding on a donkey" [Zech 9:9], but if worthy the Messiah would come with the clouds of heaven [Dan 7:13] (Sanh. 98a). Another viewpoint was that two separate Messiahs would be needed to fulfill the different prophecies: Mashiach ben David the King Messiah and Mashiach ben Yosef, the Suffering Messiah (Sukk. 52a).

By combining the two verses Matthew gives a hint that God, the Salvation of Israel, the Messianic King and Yeshua the Nazarene are one (Stern 61). Also he hints at the two comings of the Messiah and the difference between them: at his first coming Yeshua is our final atoning sacrifice, bringing salvation by his death; therefore he rides into Jerusalem humbly on a beast of burden, ready to perform the work which lies ahead of him. But he will return, triumphant and victorious, as ruling king, rewarding the faithful—although for those who are faithful now, he has already begun to share the reward which he brings with him.

32 Then having departed those having been sent found it just as he said to them.

Reference: Mark 11:4.

Then: Grk. de, conj. having departed: Grk. aperchomai, aor. part., to be in movement from a position with or without mention of a destination, to go away, depart or leave. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun and referring to the two disciples in verse 29. having been sent: Grk. apostellō, pl. perf. pass. part. See verse 14 above. found it: Grk. heuriskō, aor. See verse 30 above. just as: Grk. kathōs, adv. emphasizing similarity, conformity, proportion or manner; as, just as. he said: Grk. legō, aor. See verse 5 above. to them: pl. of Grk. autos, personal pronoun; i.e., the two disciples. The two selected disciples acted promptly to obey Yeshua's instructions.

33 Now on their untying the colt, the owners of it said to them, "Why are you untying the colt?"

Reference: Mark 11:3, 5.

Now: Grk. de, conj. on their: pl. of Grk. autos, personal pronoun. untying: Grk. luō, pl. pres. part. See verse 30 above. the colt: Grk. ho pōlos. See verse 30 above. the owners: pl. of Grk. ho kurios. See verse 8 above. The plural noun may indicate more than just the legal owner, and includes perhaps chosen assistants. of it: Grk. autos; i.e., the colt. said: Grk. legō, aor. See verse 5 above. to: Grk. pros, prep. them: pl. of Grk. autos; i.e., the disciples. Why: Grk. tís, interrogative pronoun. See verse 3 above. are you untying: Grk. luō, pres., 2p-pl. the colt: Grk. ho pōlos. On arriving to secure the donkey colt, the conversation occurred as predicted.

34 And they said that, "The Lord has need of it."

Reference: Matthew 21:3-4; Mark 11:6.

And: Grk. de, conj. they: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. said: Grk. legō, aor. See verse 5 above. that: Grk. hoti, conj. See verse 31 above. The Lord: Grk. ho kurios. See verse 8 above. has: Grk. echō, pres. See verse 17 above. need: Grk. chreia. See verse 31 above. of it: Grk. autos. The reptition of kurios provides a contrast to its use for the owners of the donkey. Liefeld notes that calling Yeshua "Lord" signifies that he is the supreme Lord who is rightful owner of all we possess.

Works Cited

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Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

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