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Luke 19 New English Translation (NET Bible)

Jesus and Zacchaeus

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

The Parable of the Ten Minas

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

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]


  1. Luke 19:1 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  2. Luke 19:2 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  3. Luke 19:2 sn This is the one place in the NT the office of chief tax collector is noted. If the term refers to a managerial rank, this individual would organize and oversee the other tax collectors and collect significant commissions (see also the note on the word tax collector in 3:12). It is possible, however, that in this context the term simply means “major tax collector” and is a comment on the individual’s importance or wealth rather than his rank (see D. L. Bock, Luke [BECNT] 1:1516).
  4. Luke 19:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Luke 19:3 tn Grk “He was trying to see who Jesus was.”
  6. Luke 19:3 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
  7. Luke 19:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
  8. Luke 19:4 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
  9. Luke 19:4 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
  10. Luke 19:5 tc Most mss (A [D] W [Ψ] ƒ13 33vid M latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ ƒ1 579 1241 2542 co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.
  11. Luke 19:5 tn Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.
  12. Luke 19:5 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
  13. Luke 19:5 sn On today here and in v. 9, see the note on today in 2:11.
  14. Luke 19:6 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
  15. Luke 19:6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  16. Luke 19:6 tn The participle χαίρων (chairōn) has been taken as indicating manner.sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
  17. Luke 19:7 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
  18. Luke 19:7 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  19. Luke 19:7 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
  20. Luke 19:8 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
  21. Luke 19:8 tn This is a first class condition in the Greek text. It virtually confesses fraud.
  22. Luke 19:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
  23. Luke 19:9 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
  24. Luke 19:9 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
  25. Luke 19:9 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
  26. Luke 19:10 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
  27. Luke 19:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  28. Luke 19:11 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
  29. Luke 19:11 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
  30. Luke 19:11 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
  31. Luke 19:12 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
  32. Luke 19:12 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
  33. Luke 19:12 sn The background to this story about the nobleman who wentto receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.
  34. Luke 19:13 tn See the note on the word “slave” in 7:2.
  35. Luke 19:13 sn That is, one for each. A mina was a Greek monetary unit worth 100 denarii or about four months’ wages for an average worker based on a six-day work week.
  36. Luke 19:14 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
  37. Luke 19:14 tn The imperfect is intense in this context, suggesting an ongoing attitude.
  38. Luke 19:14 tn Grk “this one” (somewhat derogatory in this context).
  39. Luke 19:14 tn Or “to rule.”
  40. Luke 19:15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  41. Luke 19:15 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
  42. Luke 19:15 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
  43. Luke 19:15 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
  44. Luke 19:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
  45. Luke 19:16 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
  46. Luke 19:16 tn See the note on the word “minas” in v. 13.
  47. Luke 19:17 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  48. Luke 19:17 tn See Luke 16:10.
  49. Luke 19:17 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
  50. Luke 19:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  51. Luke 19:19 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
  52. Luke 19:19 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  53. Luke 19:20 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
  54. Luke 19:20 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
  55. Luke 19:20 tn Grk “behold.”
  56. Luke 19:20 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping—‘to store, to put away in a safe place.’”
  57. Luke 19:20 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
  58. Luke 19:21 tn Or “exacting,” “harsh,” “hard.”
  59. Luke 19:21 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (aireis) as a finite verb.
  60. Luke 19:21 tn The Greek verb τίθημι (tithēmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
  61. Luke 19:22 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  62. Luke 19:22 tn Grk “out of your own mouth” (an idiom).
  63. Luke 19:22 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
  64. Luke 19:22 tn Or “exacting,” “harsh,” “hard.”
  65. Luke 19:23 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
  66. Luke 19:23 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
  67. Luke 19:24 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
  68. Luke 19:24 tn Grk “the ten minas.”
  69. Luke 19:25 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
  70. Luke 19:25 tc A few mss (D W 69 and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.
  71. Luke 19:26 tn Grk “to everyone who has, he will be given more.” sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
  72. Luke 19:26 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
  73. Luke 19:27 tn Grk “to rule over them.”
  74. Luke 19:27 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
  75. Luke 19:27 sn Slaughter them. To reject the king is to face certain judgment from him.
  76. Luke 19:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  77. 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.
  78. 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.
  79. 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.
  80. 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.
  81. 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.
  82. Luke 19:30 tn Grk “saying.”
  83. Luke 19:30 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
  84. 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.
  85. Luke 19:30 tn Grk “a colt tied there on which no one of men has ever sat.”
  86. Luke 19:31 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
  87. Luke 19:32 tn Grk “sent ahead and went and found.”
  88. Luke 19:32 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
  89. Luke 19:33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  90. Luke 19:33 tn Grk “said to them.”
  91. Luke 19:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  92. Luke 19:35 tn Grk “garments,” but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
  93. Luke 19:35 sn See Zech 9:9.
  94. 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.
  95. Luke 19:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  96. 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.”
  97. 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).
  98. Luke 19:37 sn See the note on the name Mount of Olives in v. 29.
  99. Luke 19:37 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
  100. 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.”
  101. Luke 19:37 sn See 2:13, 20; Acts 2:47; 3:8-9.
  102. Luke 19:37 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
  103. Luke 19:37 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  104. 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.
  105. Luke 19:38 sn A quotation from Ps 118:26.
  106. 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.
  107. Luke 19:39 sn See the note on Pharisees in 5:17.
  108. Luke 19:39 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
  109. 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.
  110. Luke 19:40 tn Grk “these.”
  111. 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.
  112. Luke 19:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  113. Luke 19:41 tn Grk “he.”
  114. 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.
  115. Luke 19:42 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
  116. 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.”
  117. 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).
  118. 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.
  119. Luke 19:43 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
  120. Luke 19:44 tn Grk “They will raze you to the ground.” sn The singular pronoun you refers to the city of Jerusalem personified.
  121. 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.
  122. Luke 19:44 sn (Not) one stone on top of another is an idiom for total destruction.
  123. Luke 19:44 tn Grk “leave stone on stone.”
  124. 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.
  125. Luke 19:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  126. Luke 19:45 tn Grk “he.”
  127. 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.
  128. 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.
  129. Luke 19:46 sn A quotation from Isa 56:7.
  130. Luke 19:46 tn Or “a hideout” (see L&N 1.57).
  131. 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.
  132. 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.
  133. Luke 19:47 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  134. 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.
  135. Luke 19:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  136. Luke 19:48 tn Grk “they did not find the thing that they might do.”
  137. 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.
New English Translation (NET)

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Lucas 19 Portuguese New Testament: Easy-to-Read Version (VFL)

Jesus e Zaqueu

19 Jesus entrou em Jericó e estava atravessando a cidade. Havia em Jericó um homem rico chamado Zaqueu, chefe dos cobradores de impostos. Ele queria ver quem era Jesus, mas não conseguia por causa da multidão e também porque era muito baixo. Então, correndo à frente de todos, Zaqueu subiu em uma figueira brava a fim de ver a Jesus, pois ele ia passar por ali. Quando chegou àquele lugar, Jesus olhou para cima e lhe disse:

—Desça depressa, Zaqueu, pois eu tenho que ficar na sua casa hoje.

Ele desceu depressa e o recebeu com grande alegria. Todos viram aquilo e começaram a reclamar, dizendo:

—Ele vai ficar na casa desse pecador!

Zaqueu se levantou e disse:

—Olhe, Senhor! Eu darei metade de tudo o que tenho aos pobres e, se enganei alguém para lhe tirar alguma coisa, eu devolverei quatro vezes mais.

Jesus, então, lhe disse:

—Hoje a salvação entrou nesta casa, pois este homem também é descendente de Abraão. 10 O Filho do Homem [a] veio para procurar e salvar o perdido.

Os dez sacos de dinheiro

11 Todos ouviam o que Jesus dizia. Então, como estavam perto de Jerusalém e como eles pensavam que o reino de Deus estava prestes a aparecer, Jesus continuou e lhes contou esta parábola [b]:

12 —Um homem nascido de família importante foi para um país distante a fim de tomar posse de um reino e depois voltar. 13 Então, chamou seus dez servos, deu-lhes dez sacos de dinheiro [c] e lhes disse: “Vejam o que vocês podem fazer com este dinheiro até eu voltar”. 14 Mas o povo do seu reino o odiava, e mandou, então, uma delegação atrás dele, dizendo: “Nós não queremos que este homem reine sobre nós”. 15 O homem, porém, foi, tomou posse do seu reino e voltou para casa. Aí mandou chamar os servos a quem tinha dado o dinheiro, a fim de verificar os lucros que eles tinham conseguido. 16 O primeiro chegou e disse: “Senhor, o dinheiro que o senhor me deu rendeu dez vezes mais”. 17 O senhor, então, lhe disse: “Muito bem! Você é um bom servo! Como você foi fiel em uma coisa pequena, vou nomeá-lo para tomar conta de dez cidades”. 18 Depois veio o segundo e disse: “Senhor, o dinheiro que o senhor me deu rendeu cinco vezes mais”. 19 Ele disse a este: “Vou nomeá-lo para tomar conta de cinco cidades”. 20 Então, veio o outro e disse: “Aqui está o seu saco de dinheiro, senhor. Eu o embrulhei num lenço e o guardei. 21 Eu tive medo porque sei que o senhor é um homem duro, pois tira o que não deu e colhe o que não plantou”. 22 O senhor então lhe disse: “Você é um mau servo! Eu usarei as suas próprias palavras para condená-lo! Se você sabia que eu era um homem duro, que tira o que não dá e colhe o que não planta, 23 por que não colocou o meu dinheiro num banco? Se tivesse feito isso, eu receberia o dinheiro de volta com juros!” 24 Então, disse para as pessoas que estavam perto: “Tirem dele o saco de dinheiro e dêem ao que tem dez sacos”. 25 E eles responderam: “Mas senhor, ele já tem dez sacos!” 26 E o senhor afirmou: “Pois eu lhes digo que, a todo aquele que tem, mais será dado, mas aquele que não tem, até o que ele tem lhe será tirado. 27 E agora tragam aqui aqueles meus inimigos que não queriam mais que eu fosse rei deles e matem-nos na minha presença”.

Jesus entra em Jerusalém

28 Depois de ter dito estas coisas, Jesus seguiu adiante para Jerusalém. 29 Quando estava próximo de Betfagé e de Betânia, junto ao Monte das Oliveiras, Jesus enviou dois de seus discípulos, dizendo:

30 —Vão até aquela vila ali na frente. Chegando lá, vocês encontrarão um jumentinho preso que nunca foi montado. Soltem-no e tragam-no aqui. 31 Se alguém lhes perguntar: “Por que vocês o estão soltando?”, digam: “Porque o Senhor precisa dele”.

32 Os que tinham sido enviados foram e encontraram tudo exatamente como ele tinha dito. 33 E, enquanto estavam desamarrando o jumentinho, os donos lhes perguntaram:

—Por que vocês estão soltando o jumentinho?

34 Eles responderam:

—Porque o Senhor precisa dele.

35 Então levaram o jumentinho a Jesus, puseram as suas capas [d] em cima do animal e ajudaram-no a montá-lo. 36 Enquanto Jesus seguia, as pessoas estendiam suas capas pelo caminho. 37 Quando começaram a descer o Monte das Oliveiras, toda a multidão de discípulos começou a louvar a Deus alegremente e em alta voz, por todos os milagres que tinham visto. 38 Eles diziam:

—“‘Bendito é o Rei que vem em nome do Senhor!’ [e]

Paz no céu e glória a Deus!”

39 Alguns dos fariseus [f] que estavam na multidão disseram a Jesus:

—Mestre, diga a seus discípulos que fiquem quietos!

40 Ele respondeu:

—Eu lhes digo que, se eles ficarem quietos, as próprias pedras gritarão.

Jesus chora ao ver Jerusalém

41 Quando Jesus se aproximou e viu a cidade de Jerusalém, chorou 42 e disse:

—Se ao menos hoje você soubesse o que era preciso para conseguir a paz! Mas você não pode ver, pois isso está escondido de seus olhos. 43 Dias virão em que os seus inimigos levantarão barreiras à sua volta. Eles cercarão você e marcharão contra você de todos os lados. 44 Eles destruirão completamente a você e a todo o seu povo e não deixarão ficar uma pedra sobre outra, pois você não reconheceu o tempo em que Deus veio para lhe salvar.

Jesus no templo

45 Ao entrar no templo [g], Jesus começou a expulsar de lá os vendedores, 46 dizendo:

—As Escrituras [h] dizem: “A minha casa será uma casa de oração” [i]. Vocês, porém, transformaram-na num “esconderijo de ladrões” [j]!

47 Jesus ensinava no templo [k] todos os dias. Os líderes dos sacerdotes, os professores da lei e os líderes do povo estavam procurando um meio de matá-lo. 48 No entanto, não conseguiam encontrar nenhuma forma de fazê-lo, pois todo o povo prestava muita atenção nas palavras dele.


  1. Lucas 19:10 + Filho do Homem Jesus. Jesus é Filho de Deus, mas este nome mostrava que Jesus era um homem também. No livro de Daniel 7.13-14 este é o nome usado para o Messias (Cristo).
  2. Lucas 19:11 + parábola(s) Uma narração em que se expõe um pensamento de uma maneira figurada, o qual contém uma doutrina moral; uma comparação ou paralelo entre duas coisas.
  3. Lucas 19:13 saco(s) de dinheiro Um saco de dinheiro correspondia ao grego “mina”. Uma mina era dinheiro suficiente para pagar uma pessoa pelo trabalho de três meses.
  4. Lucas 19:35 + capa(s) Peça de roupa comprida que os judeus usavam por cima das outras roupas.
  5. Lucas 19:38 Salmo 118.26
  6. Lucas 19:39 + fariseu(s) Eles eram um grupo religioso judeu que diziam seguir o Velho Testamento e outras leis e costumes judaicos cuidadosamente.
  7. Lucas 19:45 + templo Um prédio todo especial em Jerusalém onde Deus ordenou que os judeus adorassem.
  8. Lucas 19:46 + Escrituras As coisas sagradas escritas, o Velho Testamento.
  9. Lucas 19:46 “A minha casa … oração” Citação de Isaías 56.7.
  10. Lucas 19:46 “esconderijo de ladrões” Citação de Jeremias 7.11.
  11. Lucas 19:47 + templo Um prédio todo especial em Jerusalém onde Deus ordenou que os judeus adorassem.
Portuguese New Testament: Easy-to-Read Version (VFL)

Copyright © 1999 by World Bible Translation Center

Lucas 19 Nueva Biblia Viva (NBV)

Zaqueo, el recaudador de impuestos

19 Jesús llegó a Jericó y comenzó a cruzar la ciudad. Allí vivía un hombre muy rico llamado Zaqueo, que era jefe de los cobradores de impuestos. Él trataba de ver a Jesús, pero era de baja estatura y había tanta gente que no alcanzaba a verlo. Entonces se adelantó corriendo al lugar por donde Jesús iba a pasar y se subió a un árbol para poder verlo. Cuando Jesús pasaba por ese lugar, miró hacia arriba y le dijo:

―Zaqueo, baja en seguida, porque quiero quedarme hoy en tu casa.

Zaqueo se bajó a toda prisa y, muy contento, recibió a Jesús en su casa.

Al ver esto, todos empezaron a murmurar:

―Se fue a quedar en la casa de un pecador.

Zaqueo se levantó y dijo:

―Señor, voy a dar la mitad de todo lo que tengo a los pobres. Y si a alguien le he robado, le devolveré cuatro veces lo que le robé.

Jesús le dijo:

―Hoy, la salvación ha llegado a esta casa, pues este hombre también es uno de los hijos de Abraham. 10 En efecto, el Hijo del hombre vino a buscar y a salvar a los que se habían perdido.

Parábola del dinero

11 Como Jesús ya estaba cerca de Jerusalén y la gente pensaba que el reino de Dios comenzaría en ese momento, Jesús les contó una parábola. 12 Les dijo: «Un hombre de la nobleza fue a que lo coronaran rey en un país lejano y después de eso regresaría. 13 Antes de partir, llamó a diez de sus empleados y le entregó a cada uno una buena cantidad de dinero. Les dijo: “Hagan negocio con este dinero hasta que yo vuelva”. 14 Pero la gente de su país lo odiaba y mandaron un grupo de personas tras él para que dijeran: “No queremos que este sea nuestro rey”.

15 »A pesar de todo, fue coronado rey. Cuando regresó a su país, ordenó llamar a los diez empleados a quienes les había entregado dinero, para ver cuánto habían ganado. 16 El primero se presentó y le dijo: “Señor, su dinero ha ganado diez veces más de lo que usted me dejó”. 17 El rey le respondió: “¡Muy bien, eres un buen empleado! Como has sido fiel en lo poco que te entregué, te nombro gobernador de diez ciudades”.

18 »El segundo se presentó y le dijo: “Señor, su dinero ha ganado cinco veces más de lo que usted me dejó”. 19 El rey le respondió: “A ti te nombro gobernador de cinco ciudades”.

20 »Llegó el otro empleado y dijo: “Señor, aquí está su dinero. Lo envolví en un pañuelo y lo guardé. 21 Tenía miedo porque usted es un hombre muy exigente que recoge lo que no depositó y cosecha lo que no sembró”. 22 Entonces el rey le contestó: “Eres un empleado malo. Con tus mismas palabras te voy a juzgar. Si sabías que soy muy exigente, que recojo lo que no deposité y cosecho lo que no sembré, 23 ¿por qué no depositaste mi dinero en el banco, para que cuando yo regresara ganara los intereses?”. 24 Entonces, les dijo a los que estaban allí: “Quítenle el dinero y dénselo al que ganó diez veces más”. 25 Pero, ellos le dijeron: “Señor, pero si él ya tiene diez veces más”. 26 El rey les respondió: “Les aseguro que al que tiene, se le dará más, pero al que no tiene, hasta lo poco que tenga se le quitará. 27 Y a esos enemigos míos que no querían que yo fuera su rey, tráiganlos aquí y mátenlos delante de mí”».

La entrada triunfal

28 Al terminar de decir esto, siguió su camino hacia Jerusalén. 29 Cuando estuvo cerca de Betfagué y Betania, junto al monte de los Olivos, envió a dos de sus discípulos y les dijo: 30 «Vayan a la aldea que está enfrente. Cuando entren, van a encontrar un burrito atado en el que nadie antes se ha montado. Desátenlo y tráiganlo. 31 Si alguien les pregunta por qué lo desatan, díganle: “El Señor lo necesita”».

32 Ellos fueron y lo encontraron tal como él les había dicho. 33 Al estar ellos desatando al burrito, los dueños les preguntaron:

―¿Por qué lo desatan?

34 Ellos contestaron:

―El Señor lo necesita.

35 Después, llevaron al burrito a donde estaba Jesús; pusieron sobre el animal sus mantos y ayudaron a Jesús a montarse. 36 Conforme iba avanzando, la gente extendía sus mantos sobre el camino. 37 Cuando ya estaban cerca de la bajada del monte de los Olivos, todos sus seguidores se llenaron de alegría y comenzaron a alabar a Dios por todos los milagros que habían visto. Y gritaban:

38 ―¡Bendito el rey que viene en el nombre del Señor!

―¡Paz en el cielo y gloria en las alturas!

39 Algunos de los fariseos que estaban entre la gente le dijeron a Jesús:

―¡Maestro, reprende a tus discípulos!

40 Él les respondió:

―Les aseguro que si ellos se callan, las piedras gritarán.

Jesús en el templo

41 Cuando Jesús estaba cerca de Jerusalén y vio la ciudad, lloró por ella. 42 Y dijo:

―¡Cómo me gustaría que hoy entendieras lo que puede traerte paz! Pero ahora eso no lo puedes ver. 43 Llegarán sobre ti días en que tus enemigos harán un muro y te rodearán, y te atacarán por todos lados. 44 Te derribarán, no dejarán ni una piedra sobre otra, y matarán a tus hijos. Todo esto ocurrirá porque no reconociste el tiempo en que Dios vino a salvarte.

45 Cuando llegó al templo, comenzó a echar fuera de allí a los que estaban vendiendo. 46 Les dijo:

―Escrito está: “Mi casa será casa de oración”; pero ustedes la han convertido en “cueva de ladrones”.

47 Él enseñaba todos los días en el templo, y los jefes de los sacerdotes, los maestros de la ley y los líderes del pueblo trataban de matarlo. 48 Pero no encontraban cómo hacerlo, porque todo el pueblo lo escuchaba con mucha atención.

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