路加福音 19
Chinese Standard Bible (Simplified)
耶稣与撒该
19 耶稣进了耶利哥，从城里经过， 2 看哪，有一个名叫撒该的人，是个税吏长，很富有。 3 他很想看看耶稣是什么样的人，可是因为他身材矮小，从人群中无法看到耶稣。 4 于是他跑到前头，爬上一棵桑树，要看耶稣，因为耶稣就要从那里经过。 5 耶稣来到那地方时，抬头一看，[a]对他说：“撒该，快下来！因为我今天必须住在你家里。”
6 撒该就急忙下来，快快乐乐地接待耶稣。 7 大家看见，就抱怨说：“他竟然到一个罪人家里去借宿。”
8 撒该站着对主说：“主啊，请看，我要把我财产的一半分给穷人。我如果勒索过谁的东西，就偿还四倍。”
9 耶稣对他说：“今天救恩临到了这一家，因为他也是亚伯拉罕的子孙。 10 要知道，人子来，是为了寻找并拯救迷失的人。”
一千银币的比喻
11 大家正听这些话的时候，耶稣再讲了一个比喻，因为他已经离耶路撒冷不远，而且他们以为神的国快要显现了。
12 他说：“有一个出身高贵的人，要往遥远的地方去接受王位[b]，然后再回来。 13 他叫来自己的十个奴仆，给他们一千银币[c]，对他们说：‘你们去做生意，直到我回来。’
14 “他本国的人却憎恨他，就差派特使在他背后去，说：‘我们不要这个人做王统治我们。’
15 “当他接受了王位[d]回来的时候，就吩咐把这些曾领了银子的奴仆叫来，要知道他们做生意赚了多少。 16 第一个前来说：‘主啊，你的那一百银币[e]，已经赚了一千[f]。’
17 “主人对他说：‘做得好，好奴仆！因为你在最小的事上忠心，你就有权掌管十个城。’
18 “第二个上前来说：‘主啊，你的那一百银币[g]，已经赚了五百[h]。’
19 “主人也对这个人说：‘你掌管五个城吧！’
20 “另一个上前来说：‘主啊，请看，你的那一百银币，我一直保存在手巾里。 21 我怕你，因为你是个严厉的人，不是你存放的，你提取；不是你播种的，你收获。’
22 “主人对他说：‘你这恶奴！我要凭你的口定你的罪。你既然知道我是个严厉的人，不是我存放的，我提取；不是我播种的，我收获， 23 那么你为什么没有把我的银子交给钱庄呢？这样我回来的时候，可以连本带利收回来。’ 24 于是他对站在旁边的人说：‘把那一百银币从他那里拿走，给那个有一千的。’
25 “他们说：‘主啊，他已经有一千银币了！’
26 “我告诉你们：凡是有的，还要赐给他；那没有的，连他有的也将从他那里被拿走。 27 不过我的这些敌人，就是不要我做王统治他们的人，把他们带到这里来，在我面前杀掉！”
光荣进圣城
28 说完这些话，耶稣就继续往前走，上耶路撒冷去。 29 快到伯法其和伯大尼，那叫做“橄榄园”的山，耶稣派了两个门徒， 30 说：“你们到对面的村子里去。你们一进村，就会发现一头驴驹拴在那里，是从来没有人骑过的。你们把它解开牵过来。 31 如果有人问你们为什么解开它，你们就这样说‘主需要它[i]。’”
32 被差派的人去了，发现事情正如耶稣所告诉他们的。 33 在他们解开驴驹的时候，驴的主人们问他们：“你们为什么解开这驴驹呢？”
34 他们就说：“主需要它。” 35 他们牵着驴驹到耶稣那里，把自己的外衣搭在驴驹上，扶着耶稣骑上去。 36 耶稣前行的时候，人们把自己的外衣铺在路上。 37 耶稣已经快到橄榄山的下坡附近的时候，全体门徒为了他们所看见的一切神迹，开始欢乐起来，大声赞美神， 38 说：
“奉主名而来的那位君王，
是蒙祝福的！[j]
在天上有和平，
在至高之处有荣耀！”
39 人群中有一些法利赛人对耶稣说：“老师，责备你的门徒吧！”
40 耶稣回答说：“我告诉你们：这些人如果不做声，石头都会呼喊起来！”
为耶路撒冷哭泣
41 耶稣快到耶路撒冷[k]的时候，看见那城，就为她哭泣， 42 说：“巴不得你在这日子里明白关乎你和平的事，但如今这事在你眼前被隐藏了。 43 因为日子将临到你，你的敌人要筑起壁垒包围你，四面困住你。 44 而且，他们要将你和你里面的儿女猛摔在地，不容你里面有一块石头留在另一块石头上，因为你没有认出神[l]临到[m]你的时候。”
洁净圣殿
45 耶稣进了圣殿，开始把那些[n]做买卖的人[o]赶出去， 46 对他们说：“经上记着：‘我的殿将成为祷告的殿’[p]，而你们却使它成为贼窝了！[q]”
47 耶稣天天在圣殿里教导人。祭司长们、经文士们和民间的首领们想要杀害他， 48 可是他们不知道怎样下手，因为民众都倾心听他。
Footnotes
- 路加福音 19:5 有古抄本附“看见他”。
- 路加福音 19:12 王位——原文直译“王国”。
- 路加福音 19:13 一千银币——原文为“10弥那”。1弥那=约100日工资；希腊币制，原为重量单位；相当于旧约50舍客勒。
- 路加福音 19:15 王位——原文直译“王国”。
- 路加福音 19:16 一百银币——原文为“1弥那”。1弥那=约100日工资；希腊币制，原为重量单位；相当于旧约50舍客勒。
- 路加福音 19:16 一千——原文为“10弥那”。1弥那=约100日工资；希腊币制，原为重量单位；相当于旧约50舍客勒。
- 路加福音 19:18 一百银币——原文为“1弥那”。1弥那=约100日工资；希腊币制，原为重量单位；相当于旧约50舍客勒。
- 路加福音 19:18 五百——原文为“5弥那”。1弥那=约100日工资；希腊币制，原为重量单位；相当于旧约50舍客勒。
- 路加福音 19:31 主需要它——或译作“它的主人有需要”。
- 路加福音 19:38 《诗篇》118:26。
- 路加福音 19:41 耶路撒冷——辅助词语。
- 路加福音 19:44 神——辅助词语。
- 路加福音 19:44 临到——或译作“探望”。
- 路加福音 19:45 有古抄本附“在里面”。
- 路加福音 19:45 做买卖的人——有古抄本作“卖东西的人”。
- 路加福音 19:46 《以赛亚书》56:7。
- 路加福音 19:46 《耶利米书》7:11。
路 加 福 音 19
Chinese New Testament: Easy-to-Read Version
撒该
19 耶稣进了耶利哥，从城里经过。 2 那里有一个叫撒该的税吏长，非常有钱。 3 他很想看看耶稣是怎样的一个人。可是，因为他身材矮小，所以人群总是挡着他的视线。 4 无奈，他只好跑到人们前头，在耶稣将要经过的那条路上，爬上了路边的一棵桑树，以便能够看到耶稣。耶稣走到那棵树下时，抬起头对撒该说： 5 “撒该，赶快下来吧，我今天要住在你家里。”
6 于是撒该赶紧从树上下来，满心欢喜地迎接耶稣的到来。 7 人们看到这个情景，就开始抱怨道∶“耶稣竟然到罪人家做客！”
8 撒该垂手直立在耶稣的面前，对主说∶“主啊，您看，我将把我财产的一半分给穷人，如果我骗取了谁的东西的话，我会多还给他四倍的东西。”
9 耶稣对他说∶“今天，拯救光顾了这所房子，因为这个人也是亚伯拉罕的儿子。 10 因为人子来到这里，是要寻找和挽救迷失的人们的。”
利用上帝赐给你的东西
11 人们正在听这些话时，耶稣继续给他们讲寓言，因为他已接近耶路撒冷了，而且也因为人们认为上帝王国马上就要来临了。 12 耶稣说∶“从前，一个贵族人要到很远的一个国家去领受封王的任命，然后回来统治他的子民。 13 临走之前，他叫来他仆人中的十个人，交给他们每个人一袋钱，说∶‘你们用这些钱去做买卖，直到我回来。’ 14 他的公民都非常恨他，他们便打发使者随后去说∶‘我们不要这个人做我们的王！’ 15 但是，他还是被封了王，并返回了家乡。他派人叫来了那几个拿着他的钱的仆人，想知道他们赚了多少利润。 16 第一个仆人走过来，说∶‘主人啊，我用您给我的那袋钱赚了十袋钱。’ 17 主人便对他说∶‘干得很好，我的好仆人，因为你在小事上能令人信赖，那么我要委派你掌管十座城。’ 18 第二个仆人过来说∶‘主人，我用你的钱赚了五袋的钱。’ 19 主人便对他说∶‘那么你来掌管五个城。’ 20 然后，第三个仆人过来说∶‘主人，这是你的钱，我用手帕把它包起来藏着。 21 我很害怕你，因为你是个苛刻的人。你掠夺别人挣来的钱，收获别人种好的庄稼。’ 22 主人对他说∶‘你这个恶仆，我要用你说的话来定你的罪。既然你说，你知道我是个苛刻的人，掠夺别人挣来的钱、收获别人种好的庄稼， 23 那么，你为什么不把我的钱存到银行里去呢？要是那样的话，我回来时还可以得到利息呢！’ 24 他对站在旁边的人说∶‘把他手里那袋钱拿过来，把它交给有十袋钱的那个仆人。’ 25 他们对他说∶‘主人，他已经有了十袋钱了！’ 26 主人回答道∶‘我告诉你们吧：那赢利的人将得到更多；没有赢利的人，甚至连他所有的一切也会被拿走。 27 但是，对我的敌人来说，既然他们不愿意让我做他们的王，就把他们都带来，在我面前把他们杀掉。’”
耶稣像王一样进入耶路撒冷
28 说完这些话后，耶稣继续向耶路撒冷走去。 29 当他们来到橄榄山附近的城镇伯法其和伯大尼时，耶稣派出两名门徒，对他们说： 30 “你们到前边的那个村子里去，一进村，你们就会看到一匹驴驹拴在那里，它从未被人骑过。你们解开缰绳，把它牵到我这里来。 31 如果有人问你们∶‘你们为什么要解开它的缰绳？’你们就说∶‘主需要它。’”
32 被派去的两个门徒去了，他们发现一切正如耶稣告诉他们的那样。 33 他们解驴驹时，它的主人们说∶“你们为什么解驴驹？”
34 他们答道∶“主需要它。” 35 然后他们把它牵到了耶稣面前，他们把自己的衣服铺在驴驹的背上，又把耶稣扶了上去。 36 耶稣骑驴朝耶路撒冷走时，人们把衣服铺在路上。
37 耶稣向耶路撒冷走近，他已到橄榄山下坡附近，门徒们都因为他们所看到的奇迹，兴高采烈地高声赞美着上帝。
38 他们说：
“愿奉主的名义而来的君王得到祝福！
愿天上和平，愿荣耀属于至高无上的上帝！”
39 人群中有一些法利赛人却对耶稣说∶“老师，吩咐你的门徒们不要说这些话吧！”
40 可耶稣却回答说∶“我告诉你们吧，如果他们不作声，这些石头都会喊叫起来！”
耶稣为耶路撒冷而落泪
41 耶稣他们走近了耶路撒冷城，他看到此城，就为它痛哭起来， 42 他说∶“但愿今天你们知道什么将给你们带来和平，但是现在，它却向你们隐藏着。 43 那些日子将要降临到你们身上，你的敌人会在你的周围筑起壁障，他们将把你包围起来，从四面八方围困你， 44 他们会消灭城里的你和你们所有的人，将你的城池夷为平地，这是因为你们不曾认出上帝的时代来到了你们的身边。”
耶稣去大殿。
45 耶稣走进大殿院里把在那里做买卖的人都赶了出来， 46 对他们说∶“《经》上记载着∶‘我的大殿将是祷告的大殿。’ [a]可是你们却把它变成贼窝了！” [b]
47 耶稣每天在大殿院里教导人们。祭司长、律法师和人们的首领都在设法要杀害他， 48 可是他们找不到杀害他的办法来，因为所有的百姓都听耶稣的话。
Footnotes
- 路 加 福 音 19:46 引自《以赛亚书》56:7。
- 路 加 福 音 19:46 引自《耶利米书》7:11。
路加福音 19
Chinese Contemporary Bible (Simplified)
撒该悔改
19 耶稣进了耶利哥，正从城里经过。 2 有个人名叫撒该，是税吏长，家财丰厚。 3 他想看看耶稣，可是因为周围人多，他身材矮小，无法看见。 4 他便跑到前面，爬上一棵桑树观看，因为耶稣会从那里经过。
5 耶稣走到那里，抬头招呼他说：“撒该，快下来！今天我要住在你家。”
6 撒该连忙爬下来，兴高采烈地带耶稣回家。 7 百姓见状，都埋怨说：“祂怎么到一个罪人家里作客？”
8 撒该站起来对主说：“主啊，我要把我一半的财产分给穷人。我欺骗过谁，就还谁四倍。”
9 耶稣说：“今天救恩临到这家了，因为他也是亚伯拉罕的子孙。 10 人子来是要寻找和拯救迷失的人。”
十个奴仆的比喻
11 众人在听的时候，耶稣又为他们讲了一个比喻，因为祂快到耶路撒冷了，人们以为上帝的国马上就要降临了。
12 耶稣说：“有一位贵族要到远方去受封为王，然后返回。 13 临行前，他召集了十个奴仆，发给每人一千个银币，吩咐他们，‘你们在我出门期间要用这些钱做生意。’
14 “可是他的人民却憎恨他，他们随后派一个代表团去请愿说，‘我们不要这人做我们的王。’
15 “那贵族受封为王回来后，召齐十个奴仆，想知道他们做生意赚了多少。 16 第一个奴仆上前禀告说，‘主啊，我用你给我的一千个银币赚了一万个银币。’
17 “主人说，‘好，你真是个好奴仆！你既然在小事上忠心，就派你管理十座城。’
18 “第二个奴仆上前说，‘主啊，我用你给我的一千个银币赚了五千个银币。’
19 “主人说，‘我派你管理五座城。’
20 “另一个奴仆上前说，‘主啊，这是你先前给我的一千个银币，我一直把它包在手帕里。 21 因为你很严厉，没有存还要取，没有种还要收，所以我怕你。’
22 “主人听了，对那奴仆说，‘你这个恶奴仆！我要按你自己的话定你的罪。你既然知道我很严厉，没有存还要取，没有种还要收， 23 为什么不把我的银币存进钱庄，到我回来时可以连本带利收回来？’
24 “接着，他吩咐站在旁边的奴仆，‘收回他那一千个银币，赏给那个赚了一万银币的。’
25 “他们说，‘主啊，那个人已经有一万银币了。’
26 “主人答道，‘我告诉你们，凡有的，还要给他更多；凡没有的，连他仅有的也要夺走。 27 至于那些反对我做王的仇敌，把他们捉回来，在我面前处决。’”
骑驴进耶路撒冷
28 耶稣说完这个比喻，就走在众人前面上耶路撒冷去。
29 快到橄榄山附近的伯法其和伯大尼时，耶稣派了两个门徒，说： 30 “你们去前面的村庄，进村的时候，必看见一头从来没有人骑过的驴驹拴在那里，你们把它解开牵来。 31 若有人问你们为什么把它解开，就说，‘主要用它。’”
32 两个门徒出去后，所遇见的情形正如耶稣所说的。 33 当他们解开驴驹时，主人果然问他们：“你们为什么解开驴驹？”
34 他们说：“主要用它。”
35 他们牵着驴驹回去见耶稣，又把自己的外衣搭在驴背上，扶耶稣上驴。
36 耶稣骑着驴前行，众人用外衣为祂铺路。 37 祂正走下橄榄山，将近耶路撒冷的时候，众门徒因为以往所见的神迹奇事，就欢腾起来，高声赞美上帝：
38 “奉主名来的王当受称颂！
天上有平安，至高处有荣耀！”
39 百姓中有几个法利赛人对耶稣说：“老师，你要责备你的门徒。”
40 耶稣说：“我告诉你们，如果他们闭口不言，这些石头都要呼喊了！”
为耶路撒冷哀哭
41 耶稣快到耶路撒冷时，看见那城就哀哭， 42 说：“今天你若知道那能带给你平安的事就好了！可惜这事现在是隐藏的，你看不见！ 43 因为有一天敌人要在你周围筑起壁垒把你团团围住，四面攻击你。 44 他们要把你夷为平地，毁灭你城墙里的儿女，不会留下两块叠在一起的石头，因为你没有认识到上帝眷顾你的时刻。”
耶稣洁净圣殿
45 耶稣进入圣殿赶走里面做买卖的人， 46 并对他们说：“圣经上说，‘我的殿要成为祷告的殿’，你们竟把它变成了贼窝。”
47 祂天天在圣殿教导人，祭司长、律法教师和百姓的官长都想杀祂， 48 只是无从下手，因为百姓都十分喜爱听祂讲道。
Luke 19
New English Translation
Jesus and Zacchaeus
19 Jesus[a] entered Jericho and was passing through it. 2 Now[b] a man named Zacchaeus was there; he was a chief tax collector[c] and was rich. 3 He[d] was trying to get a look at Jesus,[e] but being a short man he could not see over the crowd.[f] 4 So[g] he ran on ahead and climbed up into a sycamore tree[h] to see him, because Jesus[i] was going to pass that way. 5 And when Jesus came to that place, he looked up[j] and said to him, “Zacchaeus, come down quickly,[k] because I must[l] stay at your house today.”[m] 6 So he came down quickly[n] and welcomed Jesus[o] joyfully.[p] 7 And when the people[q] saw it, they all complained,[r] “He has gone in to be the guest of a man who is a sinner.”[s] 8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give[t] to the poor, and if[u] I have cheated anyone of anything, I am paying back four times as much!” 9 Then[v] Jesus said to him, “Today salvation[w] has come to this household,[x] because he too is a son of Abraham![y] 10 For the Son of Man came[z] to seek and to save the lost.”
The Parable of the Ten Minas
11 While the people were listening to these things, Jesus[aa] proceeded to tell a parable, because he was near to Jerusalem, and because they thought[ab] that the kingdom of God[ac] was going to[ad] appear immediately. 12 Therefore he said, “A nobleman[ae] went to a distant country to receive[af] for himself a kingdom and then return.[ag] 13 And he summoned ten of his slaves,[ah] gave them ten minas,[ai] and said to them, ‘Do business with these until I come back.’ 14 But his citizens[aj] hated[ak] him and sent a delegation after him, saying, ‘We do not want this man[al] to be king[am] over us!’ 15 When[an] he returned after receiving the kingdom, he summoned[ao] these slaves to whom he had given the money. He wanted[ap] to know how much they had earned[aq] by trading. 16 So[ar] the first one came before him and said, ‘Sir,[as] your mina[at] has made ten minas more.’ 17 And the king[au] said to him, ‘Well done, good slave! Because you have been faithful[av] in a very small matter, you will have authority[aw] over ten cities.’ 18 Then[ax] the second one came and said, ‘Sir, your mina has made five minas.’ 19 So[ay] the king[az] said to him, ‘And you are to be over five cities.’ 20 Then another[ba] slave[bb] came and said, ‘Sir, here is[bc] your mina that I put away for safekeeping[bd] in a piece of cloth.[be] 21 For I was afraid of you, because you are a severe[bf] man. You withdraw[bg] what you did not deposit[bh] and reap what you did not sow.’ 22 The king[bi] said to him, ‘I will judge you by your own words,[bj] you wicked slave![bk] So you knew, did you, that I was a severe[bl] man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 23 Why then didn’t you put[bm] my money in the bank,[bn] so that when I returned I could have collected it with interest?’ 24 And he said to his attendants,[bo] ‘Take the mina from him, and give it to the one who has ten.’[bp] 25 But[bq] they said to him, ‘Sir, he has ten minas already!’[br] 26 ‘I tell you that everyone who has will be given more,[bs] but from the one who does not have, even what he has will be taken away.[bt] 27 But as for these enemies of mine who did not want me to be their king,[bu] bring them here and slaughter[bv] them[bw] in front of me!’”
The Triumphal Entry
28 After Jesus[bx] had said this, he continued on ahead,[by] going up to Jerusalem.[bz] 29 Now[ca] when he approached Bethphage[cb] and Bethany, at the place called the Mount of Olives,[cc] he sent two of the disciples, 30 telling them,[cd] “Go to the village ahead of you.[ce] When[cf] you enter it, you will find a colt tied there that has never been ridden.[cg] Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs[ch] it.’” 32 So those who were sent ahead found[ci] it exactly[cj] as he had told them. 33 As[ck] they were untying the colt, its owners asked them,[cl] “Why are you untying that colt?” 34 They replied, “The Lord needs it.” 35 Then[cm] they brought it to Jesus, threw their cloaks[cn] on the colt,[co] and had Jesus get on[cp] it. 36 As[cq] he rode along, they[cr] spread their cloaks on the road. 37 As he approached the road leading down from[cs] the Mount of Olives,[ct] the whole crowd of his[cu] disciples began to rejoice[cv] and praise[cw] God with a loud voice for all the mighty works[cx] they had seen:[cy] 38 “Blessed is the king[cz] who comes in the name of the Lord![da] Peace in heaven and glory in the highest!” 39 But[db] some of the Pharisees[dc] in the crowd said to him, “Teacher, rebuke your disciples.”[dd] 40 He answered,[de] “I tell you, if they[df] keep silent, the very stones[dg] will cry out!”
Jesus Weeps for Jerusalem under Judgment
41 Now[dh] when Jesus[di] approached[dj] and saw the city, he wept over it, 42 saying, “If you had only known on this day,[dk] even you, the things that make for peace![dl] But now they are hidden[dm] from your eyes. 43 For the days will come upon you when your enemies will build[dn] an embankment[do] against you and surround you and close in on you from every side. 44 They will demolish you[dp]—you and your children within your walls[dq]—and they will not leave within you one stone[dr] on top of another,[ds] because you did not recognize the time of your visitation from God.”[dt]
Cleansing the Temple
45 Then[du] Jesus[dv] entered the temple courts[dw] and began to drive out those who were selling things there,[dx] 46 saying to them, “It is written, ‘My house will be a house of prayer,’[dy] but you have turned it into a den[dz] of robbers!”[ea]
47 Jesus[eb] was teaching daily in the temple courts. The chief priests and the experts in the law[ec] and the prominent leaders among the people were seeking to assassinate[ed] him, 48 but[ee] they could not find a way to do it,[ef] for all the people hung on his words.[eg]
Footnotes
- Luke 19:1 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 19:2 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
- Luke 19:2 sn This is the one place in the NT the office of chief tax collector is noted. If the term refers to a managerial rank, this individual would organize and oversee the other tax collectors and collect significant commissions (see also the note on the word tax collector in 3:12). It is possible, however, that in this context the term simply means “major tax collector” and is a comment on the individual’s importance or wealth rather than his rank (see D. L. Bock, Luke [BECNT] 1:1516).
- Luke 19:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 19:3 tn Grk “He was trying to see who Jesus was.”
- Luke 19:3 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
- Luke 19:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
- Luke 19:4 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
- Luke 19:4 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 19:5 tc Most mss (A [D] W [Ψ] ƒ13 33vid M latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ ƒ1 579 1241 2542 co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.
- Luke 19:5 tn Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.
- Luke 19:5 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
- Luke 19:5 sn On today here and in v. 9, see the note on today in 2:11.
- Luke 19:6 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
- Luke 19:6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 19:6 tn The participle χαίρων (chairōn) has been taken as indicating manner.sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
- Luke 19:7 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
- Luke 19:7 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
- Luke 19:7 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
- Luke 19:8 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
- Luke 19:8 tn This is a first class condition in the Greek text. It virtually confesses fraud.
- Luke 19:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
- Luke 19:9 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
- Luke 19:9 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
- Luke 19:9 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
- Luke 19:10 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
- Luke 19:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 19:11 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
- Luke 19:11 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
- Luke 19:11 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
- Luke 19:12 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
- Luke 19:12 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
- Luke 19:12 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.
- Luke 19:13 tn See the note on the word “slave” in 7:2.
- Luke 19:13 sn That is, one for each. A mina was a Greek monetary unit worth 100 denarii or about four months’ wages for an average worker based on a six-day work week.
- Luke 19:14 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
- Luke 19:14 tn The imperfect is intense in this context, suggesting an ongoing attitude.
- Luke 19:14 tn Grk “this one” (somewhat derogatory in this context).
- Luke 19:14 tn Or “to rule.”
- Luke 19:15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
- Luke 19:15 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
- Luke 19:15 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
- Luke 19:15 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
- Luke 19:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
- Luke 19:16 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
- Luke 19:16 tn See the note on the word “minas” in v. 13.
- Luke 19:17 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
- Luke 19:17 tn See Luke 16:10.
- Luke 19:17 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
- Luke 19:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 19:19 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
- Luke 19:19 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
- Luke 19:20 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
- Luke 19:20 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
- Luke 19:20 tn Grk “behold.”
- Luke 19:20 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping—‘to store, to put away in a safe place.’”
- Luke 19:20 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
- Luke 19:21 tn Or “exacting,” “harsh,” “hard.”
- Luke 19:21 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (aireis) as a finite verb.
- Luke 19:21 tn The Greek verb τίθημι (tithēmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
- Luke 19:22 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
- Luke 19:22 tn Grk “out of your own mouth” (an idiom).
- Luke 19:22 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
- Luke 19:22 tn Or “exacting,” “harsh,” “hard.”
- Luke 19:23 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
- Luke 19:23 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
- Luke 19:24 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
- Luke 19:24 tn Grk “the ten minas.”
- Luke 19:25 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
- Luke 19:25 tc A few mss (D W 69 and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.
- Luke 19:26 tn Grk “to everyone who has, he will be given more.” sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
- Luke 19:26 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
- Luke 19:27 tn Grk “to rule over them.”
- Luke 19:27 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
- Luke 19:27 sn Slaughter them. To reject the king is to face certain judgment from him.
- Luke 19:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 19:28 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
- Luke 19:28 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
- Luke 19:29 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Luke 19:29 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
- Luke 19:29 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
- Luke 19:30 tn Grk “saying.”
- Luke 19:30 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
- Luke 19:30 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
- Luke 19:30 tn Grk “a colt tied there on which no one of men has ever sat.”
- Luke 19:31 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
- Luke 19:32 tn Grk “sent ahead and went and found.”
- Luke 19:32 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
- Luke 19:33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 19:33 tn Grk “said to them.”
- Luke 19:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 19:35 tn Grk “garments,” but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
- Luke 19:35 sn See Zech 9:9.
- Luke 19:35 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
- Luke 19:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 19:36 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
- Luke 19:37 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
- Luke 19:37 sn See the note on the name Mount of Olives in v. 29.
- Luke 19:37 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
- Luke 19:37 tn Here the participle χαίροντες (chairontes) has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
- Luke 19:37 sn See 2:13, 20; Acts 2:47; 3:8-9.
- Luke 19:37 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
- Luke 19:37 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
- Luke 19:38 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
- Luke 19:38 sn A quotation from Ps 118:26.
- Luke 19:39 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
- Luke 19:39 sn See the note on Pharisees in 5:17.
- Luke 19:39 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
- Luke 19:40 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 19:40 tn Grk “these.”
- Luke 19:40 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
- Luke 19:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Luke 19:41 tn Grk “he.”
- Luke 19:41 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
- Luke 19:42 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
- Luke 19:42 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
- Luke 19:42 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
- Luke 19:43 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.
- Luke 19:43 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
- Luke 19:44 tn Grk “They will raze you to the ground.” sn The singular pronoun you refers to the city of Jerusalem personified.
- Luke 19:44 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
- Luke 19:44 sn (Not) one stone on top of another is an idiom for total destruction.
- Luke 19:44 tn Grk “leave stone on stone.”
- Luke 19:44 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
- Luke 19:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 19:45 tn Grk “he.”
- Luke 19:45 tn Grk “the temple” (also in v. 47).sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
- Luke 19:45 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
- Luke 19:46 sn A quotation from Isa 56:7.
- Luke 19:46 tn Or “a hideout” (see L&N 1.57).
- Luke 19:46 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
- Luke 19:47 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 19:47 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
- Luke 19:47 tn Grk “to destroy.”sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
- Luke 19:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 19:48 tn Grk “they did not find the thing that they might do.”
- Luke 19:48 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
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