Luke 18:31-19:10

New English Translation

Footnotes

1. Luke 18:31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
2. Luke 18:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3. Luke 18:31 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
4. Luke 18:32 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
5. Luke 18:32 sn See Luke 22:63; 23:11, 36.
6. Luke 18:32 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (hubrizō) can mean either “insult” or “mistreat with insolence.”
7. Luke 18:32 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
8. Luke 18:33 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
9. Luke 18:33 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
10. Luke 18:34 tn Here καί (kai) has been translated as “but” to indicate the contrast.
11. Luke 18:34 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
12. Luke 18:34 tn Grk “And this.” Here καί (kai) has not been translated.
13. Luke 18:34 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
14. Luke 18:34 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
15. Luke 18:35 tn Grk “Now it happened that as.” 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.
16. Luke 18:35 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
17. Luke 18:35 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
18. Luke 18:37 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
19. Luke 18:38 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
20. Luke 18:38 tn Grk “called out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
21. Luke 18:38 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
22. Luke 18:38 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
23. Luke 18:39 sn That is, those who were at the front of the procession.
24. Luke 18:39 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
25. Luke 18:39 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
26. Luke 18:40 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
27. Luke 18:40 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
28. Luke 18:40 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
29. Luke 18:40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
30. Luke 18:41 tn Grk “said.”
31. Luke 18:41 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
32. Luke 18:42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
33. Luke 18:42 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
34. Luke 18:42 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
35. Luke 18:43 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
36. Luke 18:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
37. Luke 18:43 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
38. Luke 18:43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
39. Luke 18:43 tn The word “too” has been supplied for stylistic reasons.
40. 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.
41. 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).
42. 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).
43. Luke 19:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
44. Luke 19:3 tn Grk “He was trying to see who Jesus was.”
45. Luke 19:3 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
46. 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.
47. 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).
48. Luke 19:4 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
49. Luke 19:5 tc Most mss (A [D] W [Ψ] ƒ¹³ 33^vid 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.
50. Luke 19:5 tn Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.
51. 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.
52. Luke 19:5 sn On today here and in v. 9, see the note on today in 2:11.
53. Luke 19:6 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
54. Luke 19:6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
55. 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).
56. 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.
57. 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.
58. 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.
59. 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).
60. Luke 19:8 tn This is a first class condition in the Greek text. It virtually confesses fraud.
61. Luke 19:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
62. 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.
63. 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).
64. Luke 19:9 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
65. 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.