The Narrative of Luke

Chapter 19

Blaine Robison, M.A.

Published 8 November 2025

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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 on Thursday, Nisan 7, 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.

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.

Yeshua spends the night in Jericho and departs the next morning to continue his journey. Luke omits the visit in Bethany on Friday and Saturday (John 12:1-11), but resumes with the story on Sunday, Nisan 10, with Yeshua sending two disciples ahead to acquire a donkey colt on which he intends riding into Jerusalem. Approaching the city he is accompanied by a multitude of disciples and local residents who give him an enthusiastic welcome, including the Messianic blessing of Psalm 118.

Seeing the city Yeshua 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 other leaders 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

Lamentation 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, voc. 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 (from dia, "through," and gogguzō, "to grumble"), impf., 3p-pl., to grumble or murmur in a complaining manner throughout the crowd. 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 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. The crowd observed Yeshua entering the house of Zacchaeus.

to stay: Grk. kataluō, aor. inf., lit. "loosen down," used here of travelers, to halt on a journey, to put up, lodge. The infinitive reinforces Yeshua's intention (verse 5). 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. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. 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. Luke makes it clear that the following declarations of commitment were directed to Yeshua, although they would have been overheard by his disciples and possibly anyone in the courtyard.

Behold: Grk. idou, aor. imp. See verse 2 above. The emphatic interjection has the effect of "consider this," and in this instance appeals to Yeshua to mark his words. 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 used in a possessive sense. 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 presently in existence that Zacchaeus owned and were at his disposal, i.e., liquid assets that he could give or sell. The nature and extent of the wealth possessed by Zacchaeus is not disclosed, but half represents personal sacrifice.

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 (DM 182-186). A present tense verb may indicate action in progress, an event now occurring, habitual practice, or action at successive intervals. 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. used to set the stage for consideration of an event or course of action with aspects of contingency, used here to introduce a condition for action in a specific circumstance. Commentators typically treat the "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. Since Zacchaeus had made unequivocal commitments to him Yeshua now responds directly to Zacchaeus. 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. "This very day." salvation: Grk. sōtēria, preservation, rescue, or salvation from physical or spiritual 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.

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 has its roots in the Exodus from Egypt (Ex 15:2) and 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., to destroy, may mean (1) put out of the way entirely, abolish, put an end to; 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. to these things: neut. 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 and add to what had been said in the two previous verses. In other words, the following discourse was given inside the house of Zacchaeus immediately following the pronouncement of his Messianic mission.

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. This parable also has some commonality with the Parable of the Vineyard found in the next chapter (20:9-18). 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 should be interpreted allegorically, which means every part has a meaning such as in the Parable of Sowing (Luke 8:11-15). Most commentators do take that approach for this parable. 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.

Unfortunately some commentators interpret the parable through the lens of replacement theology. The parable does not advocate this heretical doctrine, which Paul strongly rebuts in his letter to the Roman congregation. To the original audience the parable would have been shocking and ominous. On previous occasions the disciples asked Yeshua to explain a parable (Matt 13:36; 15:15), but on this occasion they ask no questions. Given the stated purpose of the parable the disciples were probably afraid to voice their confusion and concerns (Luke 9:45; 18:34).

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 a royal palace which Archelaus had built with great magnificence (Josephus, Ant. XVII, 13:1). Herod the Great had three sons (Archelaus, Antipas and Philip), and 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 (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 command 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 (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, a man of mixed heritage (Edomite and Samaritan), 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 (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 (from epi, "upon, over," ana, "up" and erchomai, "to go"), aor. inf., to come back, return. In connection to the story of Archelaus the compound verb is a word picture of returning from Rome and going up to Jerusalem. 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, voc. 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). The reward is consistent with the principle that the saints will reign with the Messiah (2Tim 2:12; Rev 5:10; 20:4, 6; 22:5).

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 declaration by the King has the hint of incredulity and could be equivalent to "you believed." The King throws the description 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 of tyranny 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"), personal pronoun, lit. "and I." The 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. Bengel and Gill liken these servants to the angels present at Messiah's judgment, but the following task is not one given to angels. 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. The loss of the mina represents losing the opportunity to have his own city to rule.

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 in the most profane idolatry and child sacrifice. The verb occurs only here in the Besekh. Plummer suggests the brutal execution of Agag ("hewed to pieces") by the prophet Samuel (1Sam 15:33), as a graphic illustration of the command to slay. 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). The punishment of rebellious opponents is far more severe than that of the neglectful servant. 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).

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). 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)."

In my view most commentators completely misinterpret this verse by saying it was fulfilled in the first century. For example 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." Plummer similarly says, "The destruction of Jerusalem and the doom of all who deliberately rebel against Christ are here foreshadowed."

Adam Clarke rewords the verse: "Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans." 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."

Alfred Edersheim (1825-1889) who was born Jewish but converted to Christianity, offers this surprisingly harsh interpretation of 19:27:

"But as regards His 'enemies,' that would not have Him reign over them - manifestly, Jerusalem and the people of Israel - who, even after He had gone to receive the Kingdom, continued the personal hostility of their 'We will not that this One shall reign over us' - the ashes of the Temple, the ruins of the City, the blood of the fathers, and the homeless wanderings of their children, with the Cain curse branded on their brow and visible to all men, attest, that the King has many ministers to execute that judgment which obstinate rebellion must surely bring, if His Authority is to be vindicated, and His Rule to secure submission." (V:7; p. 796)

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 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.

Ellicott has a balanced interpretation: "Spiritually, it represents, in bold figures drawn from the acts of tyrant kings, the ultimate victory of the Christ over the unbelieving and rebellious. They who will not have Him to reign over them will learn that He does reign, and having shut Love out, will themselves be shut out from Love." 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 Manifestation of the Messiah (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 on the Julian calendar (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 on the first day of the week made his momentous journey to Jerusalem.

Yeshua did not travel on the Sabbath because Jewish law set the official Sabbath limit at two thousand cubits (a thousand yards) from the boundary of any city or town (Sotah 5:3; Erubin 15a; 42b; 44b).

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 (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. 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. So the animal had been tied well before the arrival of the disciples, signifying its 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 from 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 arranged for a particular donkey to be available for riding into Jerusalem is not made clear. The disciples were not to steal the donkey; it would be waiting for them to come for it.

Kasdan insists 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. Yet, divine omniscience seems too convenient, both in this instance and later when disciples are asked to prepare for the Passover meal (Luke 22:8-13).

In reality there is no necessary conflict between supernatural knowledge and coordination with individuals who will be called upon to act on Yeshua's behalf. There had to have been some communication with the owner in advance, whether by divine revelation or an agent acting for Yeshua. In fact, the apostle John offers this report: "Now Yeshua, having found a donkey, sat upon it" (John 12:14). Morris suggests that the verb "found" could well mean "found by the agency of others" (586). Thus, Lane argues that Yeshua's precise knowledge concerning the animal and its availability suggests prearrangement with the owner, who may have actually been with Yeshua at the time (395).

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. Matthew and Mark also use the indefinite pronoun, which implies someone other than the owner. should ask: Grk. erōtaō, pres. subj., to ask, with the focus on (1) seeking information; or (2) making a request for action. 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 persons 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.

Yeshua's instructions imply the disciples would not need to negotiate because they are being expected to come for the donkey. The need for the animal was peculiar to this situation. Yeshua had walked into Jerusalem on previous visits. However, now he would be fulfilling the Messianic prophecy of Zechariah, quoted in Matthew 21:5 and John 12:15,

"Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your king is coming to you; He is righteous and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey." (Zech 9:9 TLV)

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). The Jewish sages failed to take the prophecies literally that there would in fact be two separate comings of the one Messiah, first as an atoning sacrifice and second as a ruling King.

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. The two selected disciples acted promptly to obey Yeshua's instructions and upon arrival in the village confirmed his information.

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 masters: pl. of Grk. ho kurios. See verse 8 above. of it: Grk. autos; i.e., the colt. The great majority of versions translate the plural kurioi as "owners," but the animal would only have one owner. Mark identifies the ones who challenge the disciples as "those standing there" (Mark 11:5). The plural noun thus indicates men the owner left in charge of the animal. 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 Yeshua predicted and the action of the disciples was accordingly challenged.

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. The repetition of kurios provides a contrast to its use for the custodians of the donkey. Liefeld notes that calling Yeshua kurios signifies that he is the supreme Lord who is rightful owner of all we possess and rightful authority over our lives. has: Grk. echō, pres. See verse 17 above. need: Grk. chreia. See verse 31 above. of it: Grk. autos, personal pronoun. The disciples give the expected reply and the men relinquish the animal.

35 And they brought it to Yeshua, and having thrown their cloaks on the colt they put Yeshua on it.

Reference: Mark 11:7; John 12:14.

And: Grk. kai, conj. they brought: Grk. agō, aor., 3p-pl. See verse 27 above. it: Grk. autos, personal pronoun. The colt must have had some kind of halter for the disciples to lead the animal. to: Grk. pros, prep. Yeshua: Grk. ho Iēsous. See verse 3 above. and having thrown: Grk. epiriptō, pl. aor. part., to cast upon, to throw upon, used here in a literal sense. their: pl. of Grk. autos. cloaks: pl. of Grk. ho himation, an outer covering for the body, generally used of clothing or apparel, typically made of wool, without reference to its quality. The himation was worn over an undergarment, Grk. chitōn (Matt 5:40). on: Grk. epi, prep. the colt: Grk. ho pōlos. See verse 30 above.

Covering the animal's back with clothing was unnecessary for riding and did not substitute for a saddle normally used on a horse. The donkey was not an unclean animal so there was no religious impediment to riding the donkey bareback. The disciples may have donated their garments as a way of honoring their master and giving emphasis to their contribution in this historical precedent.

they put: Grk. epibibazō, aor., 3p-pl., cause to be on, of putting one on an animal to ride; put on, seat. The verb is only used by Luke (also Luke 10:34; Acts 23:24). Yeshua: Grk. ho Iēsous. on it: Only Luke mentions the assistance given to Yeshua to mount the colt. The other three narratives say only that Yeshua sat on the donkey.

Welcome for the Messiah, 19:36-40

36 Now in his going they were spreading their cloaks in the road.

Reference: 2Kings 9:13; Mark 11:8.

Now: Grk. de, conj. in his: Grk. autos, personal pronoun. going: Grk. poreuomai, pres. mid. part. See verse 12 above. they were spreading: Grk. hupostrōnnuō, impf., 3p-pl., to spread under or beneath. The verb occurs only here in the Besekh. their: Grk. heautou, reflexive pronoun of the third person. cloaks: pl. of Grk. ho himation. See the previous verse. The entire verbal clause anticipates movement over the garments. in: Grk. en, prep. the road: Grk. ho hodos may mean (1) a route for traveling; a way, a road or a highway; or (2) the act of traveling; journey, trip. The first meaning is intended here.

The road here is the main highway that ran from Jericho to Bethany to Bethphage to Jerusalem. See the map here with the dramatic change in elevation. Spreading clothes to cover a pathway for a royal dignitary was an ancient custom (2Kgs 9:13; 2Macc 10:7), a precursor to the modern "red carpet." Farrar says the very same mode of showing honor was adopted when Mr Farran, the consul at Damascus, visited Jerusalem in 1834, at a time of great distress.

Luke omits the mention of cutting branches to spread on the road (Matt 21:8; Mark 11:8; John 12:13). Mark distinguishes between those spreading garments and those spreading branches. John specifies the branches came from palm trees and they were spread by people coming from Jerusalem who had heard of Yeshua coming.

37 Then in his drawing near already toward the descent of the Mount of Olives, the whole multitude of the disciples began rejoicing, to praise God in a loud voice about all the miracles that they had seen,

Then: Grk. de, conj. in his: Grk. autos, personal pronoun. drawing near: Grk. eggizō, pres. part. See verse 29 above. already: Grk. ēdē, adv. with focus on temporal culmination, now, already. The adverb refers to a point of time preceding another point of time and implying completion (HELPS). toward: Grk. pros, prep. See verse 5 above. the descent: Grk. ho katabasis, a geographical area requiring descent; descent, going down, slope. The noun occurs only here in the Besekh. Ellicott suggests that use of the technical term implies familiarity with the works of Strabo, the Greek geographer (64 BC - AD 21), but the term is found in the LXX, generally in reference to terrain (Josh 8:24; 10:11; Jdg 1:16; 1Sam 23:20; 1Kgs 7:29; 2Kgs 12:20; Ezek 48:1; Mic 1:4).

of the Mount: Grk. ho oros. See verse 29 above. of Olives: pl. of Grk. elaia. See verse 29 above. Plummer notes that it is at the top of this descent that the southeast corner of the "City of David" (but not the temple) comes into view. the whole: Grk. hapas, adj., a totality of something; all, the whole, everything. multitude: Grk. ho plēthos, a relatively large number of any kind; crowd, multitude. of the disciples: pl. of Grk. ho mathētēs. See verse 29 above. The description is of many more disciples than the Twelve, probably including members of the Seventy and other followers not among those called as messengers.

began: Grk. archō, aor. mid., 3p-pl., may mean (1) to rule or (2) to begin or commence something. The second meaning is intended here. rejoicing: Grk. chairō, pl. pres. part. See verse 6 above. to praise: Grk. aineō, pres. inf., to give recognition for extraordinary performance, to praise, to extol or celebrate. The verb is used in Jewish literature of only praise of God (BAG). God: Grk. ho theos. See verse 11 above. in a loud: Grk. megas, adj., exceeding a standard and therefore impressive, used here to depict volume of sound. voice: Grk. phōnē can mean (1) an auditory impression, sound, noise defined in the context; (2) the faculty of producing speech, voice; or (3) a system of communication, language. The second meaning applies here.

about: Grk. peri, prep. with an orientational aspect relating to being near or having to do with something; about, concerning. all: pl. of Grk. pas, adj. See verse 7 above. the miracles: pl. of Grk. ho dunamis, the quality or state of being capable, an intrinsic trait to produce an external exhibition of a singular capability; ability, might, power, strength. The term is used here to denote performance of a work beyond normal human ability; miracle, wonder. that: Grk. hos, relative pronoun. they had seen: Grk. horaō, aor., 3p-pl. See verse 3 above. Only Luke mentions that the people rejoicing and offering the acclamation in the following verse were primarily disciples.

The miracles of Yeshua were of two types regarding means, what Dr. Henry Morris labeled Grade A, creation miracles, and Grade B, providential miracles. Creation miracles require setting aside the laws of science, whereas providential miracles intervene in and manipulate existing natural processes (BBMS 81f). By definition only God can perform creation miracles. Another way of categorizing miracles is by impact, such as miracles of nature and miracles of the body (healing). Miracles of nature, such as changing water into wine (John 2:1-11) and calming a storm (Luke 8:22-25), would also be Grade A.

Dr. Morris classifies most of the healing miracles as Grade B, because the normal process of healing was greatly accelerated. Only a small number of his healing miracles could be considered Grade A, such as healing the man born blind (John 9:1-7) and the resurrection of Lazarus (John 11:43-44). Only Luke mentions the disciples praising God about all the miracles they had witnessed, which preceded the declaration of the next verse. The disciples had seen Yeshua perform both kinds of miracles. Some forty specific miracles performed by Yeshua are recorded in the apostolic narratives and witnessed by the apostles (see the list here). John will later report that Yeshua performed many more miracles that were not recorded (John 20:30).

38 saying: "Blessed is the King, the One coming in the name of ADONAI; peace in heaven and glory in the highest!"

Reference: Psalm 118:26; 148:1; Zechariah 9:9; Matthew 21:5, 9; Mark 11:9; Luke 2:14; John 12:13.

saying: Grk. legō, pl. pres. part. See verse 5 above. A few versions have "shouting," which is probably appropriate in the circumstances. Luke makes it clear that the following proclamation was announced by disciples, not an anonymous crowd of festival pilgrims as appears in the parallel narratives. The following quotation conflates portions of Zechariah 9:9 and Psalm 118:26. Blessed is: Grk. eulogeō, perf. mid. part., 'to speak well of' and here expresses high praise with a connotation of appreciation for divine beneficence. The perfect tense stresses the eternal nature of the following title.

In the LXX eulogeō translates Heb. barak (baw-rak'), to kneel or to bless (BDB 138). The verb refers to pronouncing a b'rakhah or blessing. In Scripture the performance of a blessing is viewed as invested with power (DNTT 1:207). The imparted blessing works unconditionally and irrevocably (Gen 27:33; 2Sam 7:29). There are many occasions for blessing, such as at a marriage (Gen 24:60), a birth (Ruth 4:13), at death (Gen 49:28), and especially at the transferring to an heir the rights of the firstborn (cf. Gen 25:11; 27:23-29; 48:1-3; Heb 11:20-21), which certainly applies to Yeshua (Luke 1:32; 2:7, 23).

the King: Grk. ho basileus, king or chief ruler. The title "king" was not associated with the size of territory governed, but the authority wielded. The executive and judicial functions (and sometimes legislative) of government were vested in one person. Only Luke and John include the title "King" in the public announcement drawn from Zechariah 9:9, which is specified in John as "King of Israel." The title repeats the declaration of Nathanael at the beginning of Yeshua's ministry (John 1:49).

The apostolic writings repeatedly interpret the Messianic role in terms of kingship and emphasize that Yeshua is the heir to David's throne, the present King of Israel and King of the Jews (Matt 2:2; 27:11, 37; Luke 1:32). He will also be the future king reigning from Jerusalem in the age to come (Ezek 37:24-28). Too many believers want to reduce Yeshua's role in the present age to Savior and ignore the fact that Yeshua is a King to whom they owe absolute obedience.

the One: Grk. ho, definite article but used here as a demonstrative pronoun and as a divine title. coming: Grk. erchomai, pres. mid. part. See verse 5 above. While Luke does not quote the Messianic prophecy of Zechariah 9:9 verbatim as found in Matthew, the reported declaration does echo the phrase "your king is coming." See the note on verse 31 above. in: Grk. en, prep. the name: Grk. onoma. See verse 2 above. Plummer notes that "in the name" denotes God's representative, envoy, or agent. of ADONAI: Grk. kurios. See verse 8 above. All four Gospels report the phrase "in the name of the Lord." The clause "the One coming in the name of ADONAI" is a verbatim quote from Psalm 118:26. The Hebrew text has the sacred name YHVH.

The LXX text reads kurios, but kurios is not a translation of YHVH as it is for Adonai (note lower case). Rather kurios is an interpretative substitution that encompassed all that is implied by use of the divine name. YHVH is the Creator and Lord of the whole universe. Above all He is the God of Israel and His covenant people. Since there were no tape recorders we can't know for certain whether those who offered these quotes spoke "YHVH" in Hebrew or used a substitute such as Adonai. See my article The Blessed Name. The declared blessing alludes to the Great Hallel (Psalms 113-118), which was normally sung at the close of the Passover Seder.

Psalm 118 declared the Messianic mission because while it portends suffering and death it ends in glorious victory. Liefeld notes that Luke omits from the blessing the word "Hosanna" (found in Matthew and Mark), because it might have been strange to his Gentile readers. This interpretation is incorrect since John also omits the term. "Hosanna" is a transliteration of the Hebrew term (hôshî-âh-nā) meaning "Oh, save now!" or "Please save!" (HELPS). This appeal is found in Psalm 118:25. In this context the appeal probably requests deliverance from the Roman overlords, rather than deliverance from sin.

The disciples now add to the blessing a declaration of praise, the first phrase found only in Luke. peace: Grk. eirēnē, a state of harmony, the result of cessation of hostility. The biblical term is relational in scope and does not necessarily depict an emotional state. In the LXX eirēnē translates Heb. shalom, a multifaceted term with a range of meanings related to peace and completeness, first in Genesis 15:15. Shalom signifies not only the absence of conflict but also the presence of positive blessings such as (1) prosperity; (2) communal security; (3) interpersonal friendship; (4) absence of war; and (5) peace with God especially in covenant relation (BDB 1022). Shalom is a characteristic of the Messianic age and divine favor.

in: Grk. en. heaven: Grk. ouranos refers to the area above the earth that encompasses three "heavens:" first, the atmosphere (Matt 6:26); second, interstellar space (Matt 24:29); and third, the transcendent dwelling-place of God (Matt 6:9). In the LXX ouranos translates the Heb. hashamayim (lit. "the heavens”), which has the same range of meaning (Ps 148:1-4). Since there is no discord in the heaven of God's throne, then the preposition en could imply cause or means.

The precise phrase "peace in heaven" could allude to the phrase "shalom in His heights" (Job 25:2), or it may allude to a promise of the age to come in Zechariah 8:12, "For there shall be a sowing of peace. The vine shall give its fruit, and the ground shall give its produce, and the heavens shall give their dew" (ESV).

and: Grk. kai, conj. glory: Grk. doxa has four categories of meaning: (1) splendor or radiance in the sense of brightness, (2) magnificence in the sense of what catches the eye, (3) fame, renown, honor or approval, and (4) glorious as in the angelic beings and majesties (BAG). In the LXX doxa translates Heb. kabod, which means glory, honor, splendor, or wealth, first in Genesis 31:1 (BDB 458). In the Tanakh kabod is linked with verbs of seeing and appearing and stresses the impact that the manifestation of a person or God makes on others. In the apostolic writings doxa is a continuation of the underlying Hebrew concept (DNTT 2:45).

in: Grk. en. the highest: Grk. hupsistos, adj., a superlative that means being positioned at the uttermost upward point in position or status. In the LXX hupsistos translates Heb. Elyon, Highest, Most High, most often as a name for God, first in Genesis 14:18, as well as Heb. marom, height, highest place, exalted place, which is used for the highest heaven (Job 16:19; Ps 18:13; 71:19; 102:19; 148:1; Isa 24:21). As used here "highest" refers to the heaven of God's throne. The phrase doxa en hupsistos exactly reproduces the praise of the angels in the presence of the shepherds in the nativity narrative (Luke 2:14).

"Glory in the highest" could be a free translation of the second clause in Psalm 148:1, "Praise him in the heights." The Hebrew verb halal rendered "praise Him" can be translated as "glory" (BDB 237). The injunction of the psalmist is directed to the angels so the phrase could be an appeal to the angels to give honor to the Messianic King. Matthew and Mark have "Hosanna in the highest." Commentators suggest that Luke substituted doxa for hosanna, but this is an eyewitness report. The terms are not synonyms, so different disciples may have used different terms.

Yeshua's arrival with a large crowd proclaiming him as Messiah-King is a display of incredible chutzpah! Plummer summarizes the significance of this verse:

"Jesus and his disciples were under the ban of the hierarchy. The Sanhedrin had issued a decree that, if any one knew where he was, he should give information; that they might arrest him (John 11:57). And yet here are his disciples bringing him in triumph into Jerusalem, and the populace enthusiastically joining with them. Moreover, all this had been arranged by Jesus himself, when he sent for the colt. What he had hitherto concealed, or obscurely indicated, or revealed only to a chosen few, he now, seeing that the fullness of time is come, makes known to the whole world. He publicly claims to be the Messiah. This triumphal procession is the Holy One of God making solemn entry into the Holy City."

39 And some of the Pharisees from the crowd said to him, "Teacher, rebuke your disciples."

The anecdote of verse 39 and 40 is found only in Luke. And: Grk. kai, conj. some: pl. of Grk. tis, indefinite pronoun. See verse 8 above. of the Pharisees: pl. of Grk. ho Pharisaios, a rough transliteration of Heb. P'rushim, meaning "separatists," a major religious body in first century Israel. Their theology and pietistic code of conduct provided the basis for Orthodox Judaism. See my comment on Luke 5:17. from: Grk. apo, prep. See verse 3 above. the crowd: Grk. ho ochlos. See verse 3 above. The noun refers to pilgrims attending the festival that were not disciples. These were people already in Jerusalem, heard Yeshua was coming and went out to meet him (John 12:12).

The Pharisees, probably part of the temple ruling council (cf. John 11:47), hearing the commotion joined the crowd to go meet Yeshua. Hearing the adulation of Yeshua's disciples triggered a desire for correction. said: Grk. legō, aor. See verse 5 above. to: Grk. pros, prep. See verse 5 above. him: Grk. autos, personal pronoun; Yeshua. Teacher: Grk. didaskalos, voc., teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture. Elsewhere didaskalos is used as a synonym of Rabbi (Matt 23:8; John 1:38; 3:2).

rebuke: Grk. epitimaō, aor. imp., express urgently to elicit compliance; strictly charge, reprimand, rebuke, reprove. The imperative mood is used here to denote an entreaty. They had no authority to command Yeshua to do anything. your: Grk. su, second person pronoun. disciples: pl. of Grk. ho mathētēs. See verse 29 above. This is the fourth time Pharisees complain to Yeshua about the conduct of his disciples: (1) eating grain from a field on the Sabbath (Matt 12:2); (2) lack of fasting (Mark 2:18; Luke 5:33); and (3) eating with unwashed hands (Mark 7:5).

Commentators are divided over the attitude of these Pharisees. Ellicott and Exell thinks they are among those who had respect for Yeshua, but felt the public claim of his disciples was inappropriate. Bengel and Gill suggest the Pharisees were present only as critics. Yeshua's response in the next verse treats their entreaty as negative. The Pharisees do not rebuke the disciples themselves, because they viewed the fault as belonging to Yeshua for allowing their behavior. On this occasion the public claim of the disciples worried both the chief priests and leading Pharisees as reported by John after the raising of Lazarus,

"If we let him go on like this, all men will believe in him, and the Romans will come and take away both our place and our nation" (John 11:48 NASU).

40 And answering he said, "I say to you, if these become silent, the stones will cry out!"

Reference: Habakkuk 2:11; Luke 3:8.

And: Grk. kai, conj. answering: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. The verb always indicates something has preceded (either said or done) to which the remarks refer. he said: Grk. epō, aor., to speak or say by word or writing. I say: Grk. legō, pres. to you: Grk. humeis, pl. second person pronoun. if: Grk. ean, conj. See verse 31 above. these: pl. of Grk. houtos, demonstrative pronoun. See verse 9 above. The pronoun refers to the disciples. become silent: Grk. siōpaō, fut., 3p-pl., ceasing to speak, being quiet or silent.

the stones: pl. of Grk. ho lithos, a generic word for stone of various types, whether construction materials, millstones, grave stones, precious stones, tablets or small rocks. will cry out: Grk. krazō, fut., 3p-pl., may mean (1) to utter a loud cry; scream, cry out, or (2) express something with a vigorous voice; call out. The second meaning applies here. The word picture of stones crying out has precedent in Habakkuk 2:11, "For the stone will cry out from the wall, and the beam from the timbers will answer" (NKJV).

This is the second time stones are mentioned as something animated. Perhaps Yeshua recalled the rebuke of Yochanan the Immerser to the Pharisees, "For I say to you that God is able from these stones to raise up children for Abraham" (Luke 3:8 BR). In this context the mention of stones probably alludes to the construction material of the temple, which stood before the advancing multitude. There were plenty of loose stones in the area since the temple was still under construction (John 2:20). Yeshua does not say what the stones will cry out, but being transformed into children of Abraham they would offer the same praise as the disciples.

Lamentation for Jerusalem, 19:41-44

41 And as he drew near, having seen the city he wept over it,

And: Grk. kai, conj. as: Grk. hōs, adv. See verse 5 above. he drew near: Grk. eggizō, aor. See verse 29 above. Yeshua on the donkey is still on the ascending road. having seen: Grk. horaō, aor. part. See verse 3 above. the city: Grk. ho polis. See verse 17 above. Jewish pilgrims approaching the city would be filled with pride at the sight. The Talmud expresses this pride with these words, "He who has not seen Jerusalem in her splendor, has never seen a desirable city in his life. He who has not seen the Temple in its full construction has never seen a glorious building in his life" (Sukkah 51b).

Josephus provides a detailed description of the city (Wars, V:4) and the temple (Wars, V, 5:1-8) that would have been seen by the Romans when they arrived in A.D. 70. Yeshua beheld what Josephus described:

"Now the outward face of the temple in its front wanted nothing that was likely to surprise either men's minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun's own rays. But this temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for as to those parts of it that were not gilt, they were exceeding white." (Wars, V, 5:6) The color referred to white marble.

he wept: Grk. klaiō, aor., express grief or sorrow aloud, to cry, sob or weep. This verb does not depict a silent dropping of tears, but a vocal cry, even a loud demonstrative form of mourning, a wailing. The verb is used of the widow at Nain (7:13), the penitent in the Pharisee's house (7:38), and the mourners in the house of Jairus (8:52). over: Grk. epi, prep. See verse 4 above. it: Grk. autos, personal pronoun. Yeshua response on seeing the city was not pride, but grief over the thought of such beauty being destroyed. His weeping stands in sharp contrast to the jubilation and rejoicing of his disciples. Only Luke records this incident. The reason for his grief is explained in the next three verses.

42 saying that, "If only you had known in this day, even you, the things which make for peace, but now have been hidden from your eyes.

Reference: Deuteronomy 32:29; Isaiah 6:9-10.

saying: Grk. legō, pres. part. See verse 5 above. that: Grk. hoti, conj. See verse 3 above. The conjunction is used here to introduce the following quotation, but most versions do not translate it. if only: Grk. ei, conj. See verse 8 above. Mounce says that "by a suppression of the apodosis (consequences) of a sentence, ei serves here to express a wish." The majority of versions translate the conjunction simply as "if," but some recognize the "wish" factor and have "if only" (CEB, NCB, NMB, NTFE, TLV), "would that" (AMPC, ESV, MRINT, RSV) or "I wish" (ERV, EXB, ICB, NCV, NIRV, NLT, VOICE, WE). The complete statement expresses strong emotion.

you had known: Grk. ginōskō, aor. See verse 15 above. in: Grk. en, prep. this: Grk. houtos, demonstrative pronoun. See verse 9 above. day: Grk. ho hēmera, day, may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day, or (4) an imprecise period (BAG). The phrase "this day" perhaps alludes to the time period of Yeshua's ministry. even: Grk. kai, conj. you: Grk. su, second person pronoun. The singular pronoun is used to personify the city ruled by adversarial leaders. the things which make: neut. pl. of Grk. ho, definite article but used here as a demonstrative pronoun.

for: Grk. pros, prep. peace: Grk. eirēnē. See verse 38 above. Here "peace" alludes to peace with God. Ellicott notes that ho pros eirēnē is the same syntax that occurs in Luke 14:32, "terms for peace," and here the terms are repentance, reformation, and righteousness. but: Grk. de, conj. now: Grk. nun, adv., marker of time in the present, now, or emphatically 'just now.' have been hidden: Grk. kruptō, aor. pass., to keep from view, to conceal or hide. from: Grk. apo, prep. your: Grk. su. eyes: pl. of Grk. ophthalmos, the anatomical organ of the eye, and fig. of perception or insight.

Yeshua previously commented on this "hiding" of truth by quoting from Isaiah 6:9: "To you [the disciples] it has been granted to know the mysteries of the kingdom of God, yet to the rest it is in parables, so that 'seeing they may not see, and hearing they may not understand'" (Luke 8:10 BR). Yeshua did not mean to imply a divine imposition of spiritual blindness in order to reject. The paradoxical pronouncement was a reality check, not a purpose statement (cf. Ezek 18:23; 33:11). Isaiah was called to be the voice of God to a rebellious people, not to utter dark sayings and deprive people of the truth.

The reaction of closed ears and eyes represented not only disinterest but willful unbelief. The word of God was not too difficult for them to understand (Deut 30:11), but Isaiah's hearers chose to reject the message of God. Isaiah was to speak for God, but he needed to realize that the people would not respond as God wished (2Pet 3:9). Thus, in faithfulness to his mission Isaiah called the people to repentance (Isa 30:15; 44:22).

In Yeshua's ministry the unbelieving Jewish leaders heard the same words as the believing Jews and in terms of the miraculous signs produced by Yeshua, the unbelieving Jews saw the same thing as the believing Jews. Yeshua recognizes the irony in Isaiah's message as suiting his own situation. Paul will later observe that Yeshua's messiahship was hidden from the leaders, saying "if they had understood it they would not have crucified the Lord of glory" (1Cor 2:8). To the modern mind Yeshua's statements present a theological conundrum. The action to "hide" the truth sounds like taking away the possibility of choice. And, if that were true, how could God blame anyone for sinning (cf. Rom 9:18-20)?

Being created in the image of God (Gen 1:27) means having a will and with it comes consequences for choices (Gen 4:6-7; Deut 30:19). For example, in the account of the Exodus, Moses records that Pharaoh hardened his heart or refused to obey God after each of the first five plagues. However, beginning with the sixth plague the Scripture says that God hardened Pharaoh’s heart (Ex 9:12), indicating that the opportunity for mercy had expired. The adversaries of Yeshua were able to recognize the basic application of his teaching (Matt 21:45), but their own theology of atonement and the Messiah was a major stumblingblock to believing in Yeshua.

43 For days will come upon you and your enemies will erect a barricade against you, and they will surround you and restrict you on every side,

Reference: Deuteronomy 28:49-52; Zechariah 12:2; Luke 21:20.

For: Grk. hoti, conj. See verse 3 above. days: pl. of Grk. hēmera. See the previous verse. While the great majority of versions translate the plural noun as "the days," Plummer notes the significance of the omission of the definite article. will come: Grk. hēkō, fut., 3p-pl., to have come or be present. The verb often conveys the idea of reaching a destination or being in a particular place at a specific time. The arrival is viewed as an event of great importance. upon: Grk. epi, prep. you: Grk. su, second person pronoun, used here to personify the city. The opening clause is an idiomatic expression denoting that the following prophesied event has arrived. The practical meaning could be "your time is up."

According to Josephus several omens foretelling Jerusalem's destruction occurred in the years leading up to it (Wars VI, 5:3). Among those was a star resembling a sword, which stood over the city, and a comet that continued a whole year"—possibly Halley's Comet, visible over Jerusalem in the winter and spring of A.D. 66. Other signs included a bright light around the temple altar near Passover, and the heavy eastern gate of the inner sanctuary opening on its own, which is also reported in the Talmud (cf. Yoma 39b).

Josephus also mentions the appearance of heavenly armies in the sky before sunset, and during the festival of Shavuot, priests reportedly heard a loud noise, a crash, and a voice from the temple declaring, "We are departing from here." Then, in a remarkable parallel to Yeshua's prophecy, a plebeian farmer by the name Jesus ben Ananias (Heb. Yeshua ben Hananiah), starting four years before the war began (A.D. 62) prophesied destruction. He came to the Feast of Booths in Jerusalem, walked the streets and proclaimed, "A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!." This Jesus continued pronouncing his woe on Jerusalem for seven years.

and: Grk. kai, conj. your: Grk. su. enemies: pl. of Grk. echthros, adj. See verse 27 above. The plural form of the noun refers to the soldiers in the Roman army. will erect: Grk. paremballō, (from para, "beside," and emballō, "to cast into") fut., 3p-pl., to build up or put in beside. The verb occurs only here in the Besekh. Many versions have "build." a barricade: Grk. charax (from charassō "to sharpen to a point"), a palisade, rampart or stake. The noun occurs only here in the Besekh. A "palisade" is a fence of stakes pointed at the top set firmly in the ground in a close row with others to form an enclosure or defense.

against you: Grk. su. Constructing siege works was a military tactic from very early ancient times. The first mention of the technical term charax is in a Torah regulation that the Israelites were not to cut down fruit trees to build siege works (Deut 20:20). The first siege works mentioned in the Tanakh was constructed by Joab, the general in charge of King David's army, who surrounded a city in pursuit of an enemy of the King (2Sam 20:15). The next mention is when the Syrians besieged Samaria in the days of King Ahab (1Kgs 20:12). Then the Babylonians constructed siege works against Jerusalem (Jer 33:4; Ezek 4:2), which had been prophesied by Isaiah (Isa 29:3).

and: Grk. kai. they will surround: Grk. perikukloō, fut., 3p-pl., to encircle or surround, used of military tactics which effectively block any escape or exit. The verb occurs only here in the Besekh. you: Grk. su; used again in reference to the city. and: Grk. kai. restrict: Grk. sunechō, fut., 3p-pl., 'to hold together' and here means to restrict by surrounding. you: Grk. su. on every side: Grk. pantothen, adv., from all directions, on all sides. This very specific prophecy was fulfilled by Titus forty years almost to the date in A.D. 70. Plummer notes that the blockade was so effective that eventually thousands died of famine.

Josephus, who was an eyewitness to the siege, reports that the Romans pitched their camp against the city on Nisan 14 (April, Wars V, 13:7) and began constructing the barricade on Iyar 12 (May, Wars V, 11:1-5). The five-mile perimeter was completed in three days by Titus's troops Click here for a depiction of the city in A.D. 70 with the position of the Roman siege wall. Roman legions customarily enclosed walled cities by driving sharpened wooden stakes into the ground, lashing them together with transverse beams, and piling earth against the inner side. This produced a continuous earthen-and-wood barrier high enough to shelter archers and obstruct escape.

Early in the siege Titus sent Josephus to appeal to those inside the city to surrender. Josephus gave an impassioned and lengthy speech in Hebrew to those on the wall (Wars V, 9:4). In typical Jewish manner, as Stephen in Acts 7 and Paul in Acts 13, he reviewed Jewish history, reminding them of past dealings with the Philistines, the Egyptians, the Assyrians, the Babylonians, the army of Antiochus Epiphanes, and the Roman army under Pompey. He went on to remind them of the ways they violated Torah commandments and called them to repent. But, the city defenders, as former generations rejected the appeal to repent and live (Ezek 18:32).

44 and they will raze you and your children within you, and they will not leave in you a stone upon a stone, because of which you did not recognize the time of your visitation."

Reference: Psalm 137:9; Daniel 9:27; Matthew 24:2; Mark 13:2; John 4:21.

and: Grk. kai, conj. they will raze: Grk. edaphizō, fut., 3p-pl., to tear down, to demolish, to level to the ground. The verb occurs only here in the Besekh. you: Grk. su, second person pronoun and used here to personify the city of Jerusalem. Titus had orders to totally destroy the city and he did so in a most thorough manner. and: Grk. kai. your: Grk. su. children: pl. of Grk. ho teknon, child or offspring without regard to sex of undetermined age beyond infancy.

within: Grk. en, prep. you: Grk. su. The reference to "children" could be figurative of all the Jews within the city walls, but just as likely is a literal reference. Nicoll suggests that the verb edaphizō could also apply to children in the sense of "dash to the ground" (cf. LXX Ps 137:9), which did actually happen in fighting over food (Wars V, 10:3). Thousands of children died from starvation (Wars V, 12:3).

The enormity of Jewish casualties can be realized when consideration is given to the fact that the siege began at the time of Passover. The normal population of Jerusalem, according to Jeremias, was about 55,000 to 95,000 (83). Jeremias suggests the number of pilgrims who had arrived for Passover before the arrival of the Roman army was about 125,000. However, Josephus gives a census estimate of those participating in the Passover festival in A.D. 70 as well over two million based on the number of sheep sacrificed (Wars VI, 9:3). He also says the number of Jewish fatalities was over one million and the number taken captive was 97,000.

and: Grk. kai. they will not: Grk. ou, adv. leave: Grk. aphiēmi, fut., 3p-pl., to release, let go or leave, with a wide range of meaning. The verb has the sense here of left standing or laying. in: Grk. en. you: Grk. su. a stone: Grk. lithos. See verse 40 above. upon: Grk. epi, prep. a stone: Grk. lithos. The prediction would come to pass in all its literal horror in A.D. 70. Josephus offers this first hand description.

"It was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited." (Wars VII, 7:1)

Lightfoot observes that Talmudic scholars later suggested various reasons for the destruction of Jerusalem (Shab. 119b), but the true cause is given in this prophecy of Yeshua. because of: Grk. anti, prep., properly "opposite," and used to indicate either an exchange or causation, here the latter. which: Grk. hos, relative pronoun. you did not: Grk. ou, adv. recognize: Grk. ginōskō, aor. See verse 15 above. Ellis observes that what blind Bartimaeus accepts (18:41), the blind leaders of the nation reject. the time: Grk. ho kairos may refer to (1) an appropriate or set temporal segment of time; or (2) a period, definite or approximate, in which an event takes place; time, period. The noun probably refers to an appointed or predestined time.

of your: Grk. su. visitation: Grk. ho episkopē, a visiting or an oversight; lit. "the visitation of you." The term occurs only four times in the Besekh, twice for a position of oversight (Acts 1:20; 1Tim 3:1) and twice for divine gracious visitation (also 1Pet 2:12). In Isaiah (Isa 10:3; 23:17; 29:6) and Jeremiah (Jer 6:15; 8:12; 10:15) the term is used especially of divine judgment, but in this context it has a positive meaning (cf. 1Pet 2:12; Sirach 18:20). In the nativity narrative Zechariah the priest praised God saying, "Blessed be the Lord, the God of Israel, because He has visited His people and brought redemption" (Luke 1:68).

The blind leaders did not recognize that the time prophesied for the Messiah's appearance was fulfilled. Paul will later declare, "But when the fullness of the time came, God sent forth His Son" (Gal 4:4). Paul probably alluded to the timeline of Daniel who was given a very specific prophecy of when the Messiah would appear, seventy weeks or 490 years (Dan 9:24-26). The appearance of the Magi in Jerusalem (Matt 2:1-7) occurred because they determined that the prophetic timeline had been fulfilled. In the previous year Yeshua had chided the leaders, saying, "Hypocrites! You know how to discern the appearance of the earth and the sky, but how do you not discern this present time [kairos]?" (Luke 12:56).

Matthew and Mark specifically mention Yeshua entering the city (Matt 21:10; Mark 11:11), but they don't disclose which gate, of which there were several. When Nehemiah rebuilt the city walls in c. 444 BC twelve gates were identified by name (Neh 3:1-31; 12:31-39). By A.D. 30 the number of gates into the city had been reduced and some renamed. (See the map here.) Only the Sheep Gate, on the north side of the Temple Mount close to the pool of Bethesda, is identified in the apostolic narratives (John 5:2). According to church tradition Yeshua entered city by a gate on the eastern side, although Lane suggests a gate on the north side (394).

After entering the city Yeshua headed for the Temple, instead of going to the Royal Palace as the crowds probably expected. This action demonstrated that he did not come to Jerusalem to start a rebellion against the Roman government. A number actions take place not recorded by Luke. Nearing the Temple, Yeshua addresses Hellenistic Jews introduced by Philip (John 12:20-26). Yeshua then addresses a crowd of pilgrims concerning Messianic expectation (John 12:30-36). Next Yeshua visits the Temple but as it is late in the day he returns to Bethany for the evening (Mark 11:11; John 12:36).

Date: Nisan 11 (Monday), April 3 Julian, A.D. 30

Confrontation at the Temple, 19:45-48

45 And having entered into the temple he began to cast out those selling,

Reference: John 2:13-17; Matthew 21:12; Mark 11:15-16.

The next morning, Monday, Nisan 11, dubbed Holy Monday in Christianity, Yeshua left Bethany and returned to Jerusalem. En route he curses a fig tree (Matt 21:18-22; Mark 11:12-14).

And: Grk. kai, conj. having entered: Grk. eiserchomai, aor. part. See verse 1 above. into: Grk. eis, prep. the temple: Grk. ho hieron, sanctuary, temple. When used of the temple in Jerusalem hieron applies to the entire temple complex with all its courts in contrast to naos, which refers to the sanctuary proper where priests offered sacrifices. The entire Temple Mount occupied an area of about thirty-five acres and included the huge Antonia Fortress, where Roman soldiers were billeted. See a description and illustration of Herod's temple here.

he began: Grk. archō, aor. mid. See verse 37 above. to cast out: Grk. ekballō, pres. inf., to cause to move out from a position, state or condition; banish, cast out, drive out or expel. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. selling: Grk. pōleō, pl. pres. part., to barter or sell goods for money. The verb refers to converting a tangible asset into cash. The temple authorities had allowed the Court of the Nations to be turned into a shopping bazaar. Indeed the merchant stalls became known in rabbinical writings as the "Bazaars of the Sons of Annas" (Edersheim 257).

Matthew and Mark add that Yeshua also overturned the tables of money changers and the seats of those who were selling doves. Mark adds that Yeshua even prevented people from carrying merchandise through the Temple court. (See Mark 11:15-16). This is the second time Yeshua "cleansed" the temple of commercial activity, the first time occurring in the first year of his ministry (John 2:13-17), also at the time of Passover. It may seem strange to the reader that none of the narratives explain how Yeshua was able to accomplish this wholesale removal by himself without getting assaulted or even arrested on the spot.

Even though Yeshua exhibited considerable zeal to remove offensive enterprise from the temple area, he took nothing from the businessmen and conducted no organized operation to take control of the temple. The absence of any reaction by temple authorities is surprising, but understandable. Yeshua confined his restoration activity to the Court of the Nations and did not interfere with anyone engaged in religious rituals. The chief priests knew the commerce was contrary to Torah and any offensive action against Yeshua would likely have resulted in a riot.

46 saying to them, "It is written, 'And my house shall be a house of prayer,' but you have made it a den of robbers."

Reference: 1Kings 8:27-53; Isaiah 56:7; Jeremiah 7:11; Matthew 21:13; Mark 11:17.

saying: Grk. legō, pres. part. See verse 5 above. Mark prefaces the verb with "he began teaching" (Mark 11:17). to them: pl. of Grk. autos, personal pronoun; probably the merchants, but possibly the chief priests. It is written: Grk. graphō, perf. mid., to write or inscribe a document, with focus on the physical act of writing, as well as the expression of thought. The verb is often used in the Besekh for attesting truth and asserting divine inspiration and authority of Scripture, followed by a reference to the Tanakh. Yeshua then quotes from Isaiah 56:7 and no doubt expounded on the subject.

And: Grk. kai, conj. my: Grk. egō, first person pronoun, used here in a possessive sense. house: Grk. ho oikos. See verse 6 above. In the Tanakh both the original tabernacle, the temple of Solomon, and the rebuilt temple were called "the house of ADONAI" (Ex 23:19; 1Kgs 3:1; Ezra 1:5). Herod's renovations did not change the owner. shall be: Grk. eimi, fut. mid. See verse 2 above. The future tense here expresses a command. Both the Hebrew text and the LXX of the Isaiah text have "shall be called."

a house: Grk. oikos. of prayer: Grk. proseuchē, a general word for prayer in the apostolic writings, appearing in contexts of worship, personal requests and intercession for others. In the LXX proseuchē translates Heb. tephillah (occurring numerous times in the Psalms) a derivative of the verb palal (DNTT 2:863). Palal lit. means "to intervene or to interpose" and has a wide range of usage in the Tanakh, including to arbitrate, to judge, to intercede or to pray. The context of palal in the Tanakh is pleading before a judge, thus prayer is conducted with the awareness of addressing the supreme holy Judge of the universe.

King Solomon in a dedicatory prayer for the newly built temple declared the temple to be a house of prayer (1Kings 8:27-53). He identified various circumstances for prayer and reasons why people might seek the Lord's favor and beseeched God to hear and answer those prayers. He also anticipated that foreigners would seek God at the temple and implored God to show them favor. Thus, God's declaration to Isaiah affirmed the dedication of Solomon and defined the temple as a house of prayer for all people groups (Heb. ha-ammim).

In reflecting on the purpose of the temple for prayer Solomon advised, "Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few" (Eccl 5:2 NASU). While people could pray at the temple any time, prayer services were customarily held three times a day (cf. Ps 55:17; Dan 6:10), at the third hour (9:00 am), the sixth hour (noon) and the ninth hour (3:00 pm).

but: Grk. de, conj. you: Grk. humeis, pl. second person pronoun. have made: Grk. poieō, aor., 2p-pl. See verse 18 above. it: neut. of Grk. autos. a den: Grk. spēlaion, lit. "cave" as a criminal's hideout. of robbers: pl. of Grk. lēstēs (from leizomai, "to plunder") has two meanings: (1) one who engages in forceful and illicit seizure of property; robber or bandit; or (2) one who engages in violent activity against established social order; revolutionary, insurrectionist. The first meaning is intended here. Yeshua accuses the priests of being no better than criminals who have rebelled against God's expressed will.

The chief priests, being Sadducees, did not recognize the authority of the prophets and probably rationalized that the commercial activity was kept in the outer court where religious services were not conducted. Nevertheless since God specifically expressed the desire for foreigners to pray to Him at the sanctuary, so the presence of merchants in the Court of the Nations, the place for all peoples to pray, posed a serious hindrance to God's will.

The charge of being a robbers' den no doubt alludes to the exorbitant profits the family of Annas, the emeritus High Priest, gained from collecting the temple tax, changing currency, and selling merchandise and sacrificial animals. Josephus describes the high priest Annas as a great hoarder of money (Ant. XX, 9:2-4). It's important to evaluate the temple commerce against a background where a working man's wage was a denarius per day (Matt 20:9-10). The family of Annas was essentially a crime family and all the commercial activity in the temple made them the equivalent of millionaires in modern money. It was only God's grace that kept the ground from opening up under them as it did for Korah.

Yeshua's action and reminder to his disciples of the purpose of the holy sanctuary should be strongly considered by all who profess to be followers of Yeshua. When a facility is built and dedicated for the glory of God and intended as a place of worship and religious service, then God's standard still applies. Commercial activity has no place in any church or synagogue. These facilities should be houses of prayer for all people.

47 And he was teaching every day in the temple; but the chief priests and the scribes and the leaders of the people were seeking to destroy him,

Reference: Matthew 12:14; Mark 11:18.

And: Grk. kai, conj. he was: Grk. eimi, impf. See verse 2 above. teaching: Grk. didaskō, pres. part., to teach or instruct in order to impart knowledge. every: Grk. kata, prep., used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' (3) conformity or relation, 'according to, in reference to; or (4) distribution, indicating a succession of things following one another.' The fourth meaning is intended here in reference to time. day: Grk. ho hēmera. See verse 42 above. The construction kata ho hēmera, lit. "according to the day," could have an implied meaning of "appropriate or appointed for each day." In other words Yeshua had a teaching plan.

in: Grk. en, prep. the temple: Grk. ho hieron. See verse 45 above. Yeshua taught in the temple, probably in the Court of the Nations, during the daylight hours on Monday, Tuesday, Wednesday and Thursday of Passover week. In the evening of these days Yeshua stayed on Mount Olivet (Mark 11:19; Luke 21:27). but: Grk. de, conj. the chief priests: pl. of Grk. ho archiereus, a high or chief priest. The term refers to chief priests who were either retired high priests or active holders of the priestly offices of higher rank in the Temple, altogether some fifteen to twenty persons. From Acts 4:1; 5:17 and Josephus (Ant. XX, 9:1) we know that the chief priests were generally Sadducees (Jeremias 230).

and: Grk. kai. the scribes: pl. of Grk. ho grammateus refers to a legal specialist. They were devoted to the preservation and interpretation of Torah and application of Jewish law. Scribes served as teachers, legal experts, judges, priests and members of the ruling council. For more information on the professional development and service of scribes see the comment on Luke 5:21. and: Grk. kai. the leaders: pl. of Grk. ho prōtos, adj. See verse 16 above. The term is used here of social rank to denote prominent men. of the people: Grk. ho laos, a group of humans, understood geographically or ethnically.

In the apostolic narratives laos often corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the common people of Israel viewed in contrast with the ruling class. The reference here to "leaders" is not to elders (9:22), but prominent and influential men in the city. The adjective is used of supporters of Herod Antipas (Mark 6:21), the leading men of Pisidian Antioch who were incited to persecute the apostles (Acts 13:50), and leading men of Jerusalem who conspired with the chief priests to lay charges against the apostle Paul (Acts 25:2).

were seeking: Grk. zēteō, impf., 3p-pl. See verse 3 above. to destroy: Grk. apollumi, aor. inf. See verse 10 above. him: Grk. autos, personal pronoun. Here the verb means to put an end to. With the force of the prefix apo ("away from"), the apollumi signifies to fully destroy, cut off entirely, which implies permanent and absolute destruction (HELPS). In other words the leaders wanted to subject Yeshua to the biblical principle of karet (e.g., Gen 17:14), as defined by the Pharisees in the tractate K'ritot.

Luke provides a sharp contrast between the Jewish leaders and the people of the land. The choice of apollumi is significant. The usual word for kill is apokteinō, which simply means to ends someone's life by force. The leaders, beginning with Herod the Great (Matt 2:13), did not just want to kill Yeshua; they wanted to destroy his character, his inheritance, his mission and his movement. Yeshua used apokteinō when he predicted his death (Matt 16:21; 17:23; Mark 8:31; 9:31; 10:34; Luke 9:22; 18:33), but the apostles used apollumi when describing the malevolent intent of the leaders (cf. Matt 12:14; Mark 3:6; 11:18).

48 and they could not find what they might do, for all the people were hanging on his words, listening.

and: Grk. kai, conj. they could not: Grk. ou, adv. find: Grk. heuriskō, impf., 3p-pl. See verse 30 above. what: Grk. tís, interrogative pronoun. See verse 3 above. they might do: Grk. poieō, aor. subj., 3p-pl. See verse 18 above. for: Grk. gar, conj. See verse 5 above. all: Grk. pas, adj. See verse 7 above. the people: Grk. ho laos. See the previous verse. Plummer suggests that "all the people" is not a mere crowd, but the whole nation, a mixed multitude of Jewish pilgrims from all parts of the world. Yeshua was well known to them and these would sympathize with his cleansing of the temple; and his miracles of healing would add to the attractiveness of his teaching.

were hanging on: Grk. ekkremannumi, impf. mid., to hang or suspend, be attentive with the outcome of being totally captivated by someone's every word, being suspended in rapt attention (HELPS). his words: Grk. autos, personal pronoun. listening: Grk. akouō, pres. part. See verse 11 above. This verse depicts the leaders asking themselves "what can we do to destroy him without causing a riot or starting a civil war?" (cf. Matt 26:5; Mark 14:2). To this point the leaders had not been able to formulate a workable plan to remove Yeshua in secret.

Works Cited

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