Luke 19

And behold
This Greek interjection ἰδοὺ (idou; “behold”) functions to arrest the attention of the reader and alert that something of great importance is about to occur. Thus, it is included in the translation.

extorted
“Extorted” translates the Greek word συκοφαντέω (sukophanteō) which refers to the act of wrongfully taking something with the use of intimidation, blackmail, or other forms of false accusation (see BDAG on συκοφαντέω). Several translations render this as “defraud,” but the translation here retains the word “defraud” for ἀποστερέω (apostereō) in certain contexts (cf. Mark 10:19; 1 Cor 6:7–8). While the terms can be used somewhat synonymously in certain contexts, the Greek word for “extort” seems to place a stronger emphasis on the means by which something was taken, whereas the Greek word for “defraud” used elsewhere seems to refer more properly to the depriving act itself (see BDAG, NIDNTTE on ἀποστερέω). The word that Luke uses here for Zaccheus (συκοφαντέω; sukophanteō; “extort”) is only used elsewhere in Luke 3:14, where John clarifies how redeemed soldiers should go about their business as saints (i.e., not to “extort” anyone). Noting the connection, readers can understand how Zaccheus evidences genuine salvation.

the lost
Many translations use a relative clause here, saying “that which was lost” or “those who were lost.” The Greek simply says τὸ ἀπολωλός (to apolōlos; lit. “the lost”). With this singular neuter noun, Luke probably means to communicate a category. It is specifically those in this category who need to be saved. Just as He did not come to call the righteous, but sinners (speaking categorically; Luke 5:32), He came to seek and save “the lost.”

Engage in business
The verb translated “Engage in business” is πραγματεύομαι (pragmateuomai), which is a very specific and narrowly defined verb (used in the NT only here) describing the idea of concerning oneself with or participating in business activities. This is a very specific command, and the slaves should know exactly what is expected of them. This understanding makes the third slave’s disobedience in verse 20 all the more obvious.

And it happened
The phrase “And it happened” translates the formulaic introductory phrase καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events. When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In this context, its usage in the middle of the parable spotlights the orders of the king upon receiving his kingdom and the dialogue to follow.

made in business
“Made in business” translates the Greek verb διαπραγματεύομαι (diapragmateuomai), a very similar word to πραγματεύομαι (pragmateuomai) in verse 13. While the word in verse 13 refers simply to “engaging in business,” this word, with the δια (dia) prefix, refers even more specifically to “making gain via business.” The nobleman returned fully expecting his slaves to have made a profit in the business activities he commanded, as the complementary translations “engage in business” (v. 13) and “made in business” (v. 15) help to communicate.

cloth
Translations differ on how to render the Greek term σουδάριον (soudarion). Glosses vary from “handkerchief” to “napkin” to “piece of a cloth.” While the cloth is sometimes used for someone’s face (cf. John 11:44; 20:7), such may be determined more by the context than the term itself, and so the translation here simply renders it as “cloth.”

strict
The word “strict” translates the Greek αὐστηρός (austēros), from which we get the English word “austere.” The term refers to severity or harshness in manner or disposition. While “austere” is appropriate, it is less common, and “strict” admirably portrays the idea communicated here. This nobleman is not lenient in his requirements, but expects his commands to be carried out exactly.

From your own mouth
This translation reflects a literal reading of the Greek phrase Ἐκ τοῦ στόματός σου (ek tou stomatos sou). While some mark this as an idiom and translate it as “with your own words,” the reading of the original wording is significant because this is one way in which the Old Testament denotes the language of accusation (cf. 2 Sam 1:16; Job 9:20; 15:5–6). Establishing guilt often requires outside witnesses (cf. Deut 17:6; 19:15), but in some cases, wrongdoers will simply (even unwittingly) condemn themselves. In this case, the nobleman does not need witnesses to confirm what this slave has done. The slave’s wrongdoing is self-evident by his own admission, no matter how hard he tries to justify his actions (cf. vv. 20–21; cf. Job 15:5–6).

strict
Refer to the discussion on verse 21 above. The slave should have known not to deviate in any measure from the nobleman’s command. The knowledge of his character should preclude any taking of liberties, reinterpretations, or personal touches.

And it happened
The phrase “And it happened” translates the formulaic introductory phrase καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events. When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In this context, its use at the outset of this scene prepares the reader for the events to follow, as the disciples prepare the way for a triumphal entry into Jerusalem.

“of Olives”
The name “of Olives,” while perhaps a bit strange to modern ears, gives a straight, literal translation of the Greek Ἐλαιῶν (Elaiōn) in the genitive case. In his unique style, Luke mentions a mountain, and then specifies that it is the one called “of Olives.” In his gospel, Luke refers to this mountain four times, twice as “the mount called ‘of Olives’” (here and 21:37; τὸ ὄρος τὸ καλούμενον Ἐλαιῶν; to oros to kaloumenon Elaiōn) and twice as “the mount of Olives” (19:37; 22:39; τοῦ/τό Ὄρους/ος τῶν Ἐλαιῶν; tou/to Orous/os tōn Elaiōn). The precise translation of these different ways of identifying the mountain gives the reader the clearest window into the Greek text.

this
“This” translates the Greek adverb οὕτως (houtōs), which in this case refers to the way in which someone speaks (e.g., “in this way” or “like this”). Capturing the adverbial sense of the term in this context is challenging in English, but the present translation accounts for the term and conveys the sense of the adverb as a whole, which helps readers discern that Jesus is guiding them through key steps of their mission.

garments
The Greek word here is ἱμάτιον (himation), the general word for “garment.” Thus, it is translated as “garment” here and throughout the New Testament (excepting two occurrences [John 19:2, 5] where it specifically describes the purple “robe” put mockingly on Jesus).

garments
Refer to discussion on verse 35 above.

rejoicing
Because the Greek word for “rejoicing” is a participle (χαίροντες; chairontes), the grammar of the translation here reflects that. “Began to praise” (ἤρξαντο…αἰνεῖν; ērxanto…ainein) is the main verbal idea in this clause, with “rejoicing” modifying that primary action of praise. Thus, this translation is preferred over rendering both “rejoicing” and “praise” as finite verbs (e.g., “began to rejoice and praise”) and over translating the idea of joy as an adverb (e.g., “began to praise God joyfully”). With the current translation, readers can better understand how the people’s joy over Jesus’ miracles is fueling their praise of Him as He enters the area.

saying
While the people were praising God with a loud voice (v. 37), the term used here is the typical term for “saying” (λέγοντες; legontes), as opposed to “shouting.” The distinction helps to clarify how, in verse 38, Luke is highlighting the spoken content of their praise over the manner in which they give it.

answered and said
While many translations will simply say “answered,” Luke has two verbs here (ἀποκριθεὶς εἶπεν; apokritheis eipen), and the repeated emphasis on speaking helps readers better understand the fact that Jesus is answering the Pharisees by countering their statement with His own. Were Luke to simply say “answered,” the point of the sentence would be similar, but the rhetorical emphasis on what Jesus said would be slightly less. And were he simply to say “But Jesus said,” the fact that this is Jesus’ answer to the Pharisees would be downplayed to a degree. The presence of both heightens the strength of His response for the readers, which is appropriate given the remarkable nature of what He says.

if these were silent
The translation “if these were silent,” rather than something like “if these become silent,” helps to more clearly bring out the hypothetical force of this conditional statement, introduced with the Greek conditional particle ἐὰν (ean; “if”). Jesus is certainly not going to rebuke His disciples and silence them, but even if they were to be silent, His rightful praise would come from another source, however unlikely or impossible, because of His exceeding worthiness.

And as
Many translations have “when” here, but the closest translation for the Greek ὡς (hōs) is “as,” indicating that the two events described here happened not one after the other, but in conjunction with one another. Jesus approached the city and as He did so, He cried over it. This wording also gives a more vivid picture of what was happening, which readers can clearly picture as they read the account.

cried
The verb κλαίω (klaiō) is translated with “cry” rather than “weep” to maintain consistency with this word throughout the New Testament. This allows the reader to recognize the same word everywhere it appears.

you knew
The aorist verb “you knew” (ἔγνως; egnōs) is best translated to convey an action simply or holistically. Because this is a hypothetical statement, the verb’s aspect as an aorist (i.e., how it portrays the action) carries a greater emphasis than its time (i.e., when the action takes place). As it relates to the timing of the action, Jesus clarifies in context that He is talking about the present time (“in this day”). With that in mind, readers can better see that Jesus is contrasting two scenarios of what the present day could look like (“If you knew in this day…But now”).

temple
The word for “temple” here is ἱερόν (hieron), which generally refers to the entire temple complex as a whole. This is distinct from the more specific term νάος (naos), which refers to the innermost and most sacred part of the temple where the altar, holy place, and holy of holies were located. The translational distinction between these two words helps readers to rightly picture what is happening in the narrative. “Temple” here probably refers to the Court of the Gentiles, which was one of the outermost courts of the temple complex. This is the court in which shopkeepers would set up their shops.

temple
Refer to the discussion on verse 45 above. In this instance, “temple” most likely refers to the outer courtyard of the temple complex including the Royal Portico and Solomon’s Portico. This was a favorite location to teach both for Jesus during His ministry and later for the apostles as well.