2map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.

3tn 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).

4sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

5tn Here καί (kai) has not been translated because of differences between Greek and English style.

6tn Grk “He was trying to see who Jesus was.”

7tn Grk “and he was not able to because of the crowd, for he was short in stature.”

8tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

9sn 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).

10tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

11tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

12tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

13sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

14sn On today here and in v. 9, see the note on today in 2:11.

15tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

16tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

17tn The participle χαίρων (cairwn) 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).

18tn 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.

19tn 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 (legonte") is redundant in contemporary English and has not been translated.

20sn 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.

21sn 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).

22tn This is a first class condition in the Greek text. It virtually confesses fraud.

23tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

24sn 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.

25sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

26sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

27sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

28tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

29map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

30tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

31sn 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.

32tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

33tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

34sn 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).

35sn 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.

36tn See the note on the word “slave” in 7:2.

37sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

38tn 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).

39tn The imperfect is intense in this context, suggesting an ongoing attitude.

40tn Grk “this one” (somewhat derogatory in this context).

41tn Or “to rule.”

42tn 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.

43tn 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.”

44tn 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.

45sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

46tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

47tn Or “Lord”; or “Master.” (and so throughout this paragraph).

48tn See the note on the word “minas” in v. 13.

49tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

50tn See Luke 16:10.

51sn 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.

52tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

53tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

54tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

55sn 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.

56tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

57tn Grk “behold.”

58tn 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.’”

59tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

60tn Or “exacting,” “harsh,” “hard.”

61tn 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 (airei") as a finite verb.

62tn The Greek verb τίθημι (tiqhmi) 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.

63tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

64tn Grk “out of your own mouth” (an idiom).

65tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

66tn Or “exacting,” “harsh,” “hard.”

67tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

68tn 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).

69tn 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.

70tn Grk “the ten minas.”

71tn 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.

72tc A few mss (D W 69 pc 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.

73tn 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).

74sn 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).

75tn Grk “to rule over them.”

76tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

77sn Slaughter them. To reject the king is to face certain judgment from him.

78tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

79tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

80sn 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.

map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

81tn 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.

82sn 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.

83tn 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.

84tn Grk “saying.”

85tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

86tn 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.

87tn Grk “a colt tied there on which no one of men has ever sat.”

88sn The custom called angaria allowed the impressment of animals for service to a significant figure.

89tn Grk “sent ahead and went and found.”

90sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

91tn Here καί (kai) has not been translated because of differences between Greek and English style.

92tn Grk “said to them.”

93tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

94tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

95sn See Zech 9:9.

96tn 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.

97tn Here καί (kai) has not been translated because of differences between Greek and English style.

98tn 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.”

99tn 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).

100sn See the note on the name Mount of Olives in v. 29.

101tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

102tn Here the participle χαίροντες (caironte") 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.”

103sn See 2:13, 20; Acts 2:47; 3:8-9.

104tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

105tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

106sn 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.

107sn A quotation from Ps 118:26.

108tn 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.

109sn See the note on Pharisees in 5:17.

110sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

111tn 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.

112tn Grk “these.”

113sn 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.

114tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

115tn Grk “he.”

116sn 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.

117sn On this day. They had missed the time of Messiah’s coming; see v. 44.

118tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

119sn 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).

120sn 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.

121sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

122tn Grk “They will raze you to the ground.”

sn The singular pronoun you refers to the city of Jerusalem personified.

123tn 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.

124sn (Not) one stone on top of another is an idiom for total destruction.

125tn Grk “leave stone on stone.”

126tn 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.

127tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

128tn Grk “he.”

129tn 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.

130sn 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.

131sn A quotation from Isa 56:7.

132tn Or “a hideout” (see L&N 1.57).

133sn 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.

134tn 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.

135tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

136tn 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.

137tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

138tn Grk “they did not find the thing that they might do.”

139sn 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.