The Meaning of Luke 19:8 Explained

Luke 19:8

KJV: And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.

YLT: And Zaccheus having stood, said unto the Lord, 'Lo, the half of my goods, sir, I give to the poor, and if of any one anything I did take by false accusation, I give back fourfold.'

Darby: But Zacchaeus stood and said to the Lord, Behold, Lord, the half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I return him fourfold.

ASV: And Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold.

KJV Reverse Interlinear

And  Zacchaeus  stood,  and said  unto  the Lord;  Behold,  Lord,  the half  of my  goods  I give  to the poor;  and  if  I have taken  any thing  from any man  by false accusation,  I restore  [him] fourfold. 

What does Luke 19:8 Mean?

Verse Meaning

Zaccheus" stood up to make his promises thus symbolizing their solemnity. He addressed Jesus as "Lord" implying respect and Jesus" deity (cf. Luke 19:9). His statement was a response to Jesus" gracious initiative and the crowd"s disapproving reaction. His plan to give half his wealth to the poor and to reimburse generously anyone whom he had cheated testified to the genuineness of his faith in Jesus ( Luke 19:9). The Mosaic Law only required adding20 percent to the amount due when restitution was necessary (cf. Leviticus 5:16; Numbers 5:7). When a Jew stole an animal that he could not restore, he had to repay about fourfold, but if he was caught with the stolen property, he had to repay double ( Exodus 22:1; Exodus 22:4). Zaccheus" words were the signs of true repentance (cf. Luke 3:8; Luke 14:33; Luke 18:22).
"Zacchaeus is an example of radical repentance, not of practical Wisdom of Solomon , and it is assumed that his response will leave him pretty much in the same financial state required of the rich ruler." [1]
Some commentators believed that the conditional clause "if I have defrauded anyone of anything" should better read "from whomsoever I have wrongfully exacted anything." This translation would indicate that Zaccheus had defrauded people. [2] However the NASB and NIV translators did not necessarily think that he had. Whichever is the correct translation, it seems clear that the main point is not the extent of Zaccheus" guilt but his attitude toward it.

Context Summary

Luke 19:1-10 - The Sinner And His Guest
For long, we may suppose, the better things had been striving against the worse in this man's character. John the Baptist had wielded great influence over Zaccheus' class and perhaps over himself. Zaccheus was a dissatisfied man. His dishonest acquisitions added to his wealth but subtracted from his peace of mind. He knew that the least he could do would be to repay those whom he had robbed. But his soul required more, and longed for salvation, such as only Jesus Christ could give.
The Lord knew this, and therefore halted beneath the tree and invited Himself as a guest to the publican's home. The one man in all Jericho who most needed the Savior was discovered by Him and saved. The grace of God is ever in search of those who have gone as far as their light will carry them.
What a blessing it is that the Lord is willing to be our guest! See that He is welcomed to the guestroom of your heart. Stand to serve Him. He brings salvation for you and yours. [source]

Chapter Summary: Luke 19

1  Of Zacchaeus a tax collector
11  The ten minas
28  Jesus rides into Jerusalem with triumph;
41  weeps over it;
45  drives the buyers and sellers out of the temple;
47  Teaching daily in it The rulers seek to destroy him, but fear the people

Greek Commentary for Luke 19:8

Stood [στατεις]
Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd. [source]
If I have wrongfully exacted aught of any man [ει τινος τι εσυκοπαντησα]
A most significant admission and confession. It is a condition of the first class I offer to do it here and now on this spot. This was the Mosaic law (Exodus 22:1; Numbers 5:6.). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. “It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the fig-shewer (sycophant).” [source]
I return fourfold [αποδιδωμι τετραπλουν]
I offer to do it here and now on this spot. This was the Mosaic law (Exodus 22:1; Numbers 5:6.). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. “It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the fig-shewer (sycophant).” [source]
Stood [σταθεὶς]
See on Luke 18:11. Describing a formal act, as of one who is about to make a solemn declaration. He was like the Pharisee in attitude, but not in spirit. The more formal word for standing, applied to the Pharisee in the temple, is here used of the publican. [source]
I give []
Not, It is my practice to give. Zacchaeus' statement is not a vindication, but a vow. “I now give by way of restoration.” [source]
If I have taken anything by false accusation [εἴ τι ἐσυκοφάντησα]
If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such extortion; but is a milder way of saying “Whatever I have taken.” See on Luke 3:14. It is an odd coincidence, nothing more, that the fig -mulberry (sycamore) should occur in connection with the fig -shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see Matthew 18:28; Luke 12:58. [source]
Fourfold []
The restoration required of a thief (Exodus 22:1). [source]

Reverse Greek Commentary Search for Luke 19:8

Luke 3:14 Accuse any falsely [συκοφαντήσητε]
The common explanation of this word is based on the derivation from σῦκον ,a fig, and φαίνω , to make known; hence of informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig-trees. As informers were tempted to accuse innocent persons by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars, though the real explanation is merely conjectural. The fig-tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of fig. Rettig, in an interesting paper in the “Studten und Kritiken” (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and reported these false returns, and received a percentage of the fine which was imposed. These were known asfig shewers. Another writer has suggested that the reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs, and that it came to mean to slander or accuse falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, “quickly discovered on the part of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides.” Demosthenes thus describes one: “He glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin, and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences … .It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in order to be safe from their machinations.” The word occurs only here and Luke 19:8, of Zacchaeus, the publican. The American Revisers hold to the A. V., and render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of to oppress or deceive. [source]
Luke 18:11 Stood [σταθεὶς]
Lit., having been placed. Took his stand. It implies taking up his position ostentatiously; striking an attitude. But not necessarily in a bad sense. See on Luke 19:8; and compare Acts 5:20. Standing was the ordinary posture of the Jews in prayer. Compare Matthew 6:5; Mark 11:25. [source]
Luke 18:10 Prayed thus [ταυτα προσηυχετο]
Imperfect middle, was praying these things (given following).With himself (προς εαυτον — pros heauton). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God.I thank thee But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες — am-αρπαχ — haaretz or common people, because he was a man and not a woman.Extortioners (αρπαζω — harpages). An old word, η και — harpax from same root as ο τεος — harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.Or even As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Luke 18:10 Or even [τεος]
As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Luke 18:10 I thank thee [ευχαριστω σοι]
But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες — am-αρπαχ — haaretz or common people, because he was a man and not a woman.Extortioners (αρπαζω — harpages). An old word, η και — harpax from same root as ο τεος — harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.Or even As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Luke 3:14 Do violence to no man [μηδενα διασεισητε]
Here only in the N.T., but in the lxx and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly The Latin employs concutere, so. It was a process of blackmail to which Socrates refers (Xenophon, Memorabilia, ii. 9, 1). This was a constant temptation to soldiers. Might does not make right with Jesus.Neither exact anything wrongfully (μηδε συκοπαντησητε — mēde sukophantēsēte). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (συκοπανται — sukophantai). From συκον — sukon fig, and παινω — phainō show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who “glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences” (quoted by Vincent). The word occurs only in Luke in the N.T., here and in Luke 19:8 in the confession of Zaccheus. It occurs in the lxx and often in the old Greek.Be content with your wages Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked Hence, “rations,” “pay,” wages. Οπσαριον — Opsarion diminutive of οπσον — opson was anything eaten with bread like broiled fish. So οπσωνιον — opsōnion comes to mean whatever is bought to be eaten with bread and then a soldier‘s pay or allowance (Polybius, and other late Greek writers) as in 1 Corinthians 9:7. Paul uses the singular of a preacher‘s pay (2 Corinthians 11:8) and the plural of the wages of sin (Romans 6:23) = death (death is the diet of sin). [source]
Luke 3:14 Neither exact anything wrongfully [μηδε συκοπαντησητε]
In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants From συκον — sukon fig, and παινω — phainō show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who “glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences” (quoted by Vincent). The word occurs only in Luke in the N.T., here and in Luke 19:8 in the confession of Zaccheus. It occurs in the lxx and often in the old Greek. [source]
Acts 5:20 Stand []
Compare Acts 2:14; and see on Luke 18:11; and Luke 19:8. [source]
Acts 25:18 Stood up [σταθέντες]
See on Luke 18:11; and Luke 19:8. [source]
Acts 2:14 Standing up with the eleven [στατεις συν τοις ενδεκα]
Took his stand with the eleven including Matthias, who also rose up with them, and spoke as their spokesman, a formal and impressive beginning. The Codex Bezae has “ten apostles.” Luke is fond of this pictorial use of στατεις — statheis (first aorist passive participle of ιστημι — histēmi) as seen nowhere else in the N.T. (Luke 18:11, Luke 18:40; Luke 19:8; Acts 5:20; Acts 17:22; Acts 27:21). [source]

What do the individual words in Luke 19:8 mean?

Having stood then Zacchaeus said to the Lord Behold the half of me of the possessions Lord to the poor I give and if of anyone anything I have defrauded I restore [it] fourfold
Σταθεὶς δὲ Ζακχαῖος εἶπεν πρὸς τὸν Κύριον Ἰδοὺ τὰ ἡμίσιά μου τῶν ὑπαρχόντων Κύριε τοῖς πτωχοῖς δίδωμι καὶ εἴ τινός τι ἐσυκοφάντησα ἀποδίδωμι τετραπλοῦν

Σταθεὶς  Having  stood 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἵστημι  
Sense: to cause or make to stand, to place, put, set.
Ζακχαῖος  Zacchaeus 
Parse: Noun, Nominative Masculine Singular
Root: Ζακχαῖος  
Sense: a chief tax collector.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
Κύριον  Lord 
Parse: Noun, Accusative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Ἰδοὺ  Behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
ἡμίσιά  half 
Parse: Adjective, Accusative Neuter Plural
Root: ἥμισυς  
Sense: half.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
ὑπαρχόντων  possessions 
Parse: Verb, Present Participle Active, Genitive Neuter Plural
Root: ὑπάρχω  
Sense: to begin below, to make a beginning.
Κύριε  Lord 
Parse: Noun, Vocative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
πτωχοῖς  poor 
Parse: Adjective, Dative Masculine Plural
Root: πτωχός  
Sense: reduced to beggary, begging, asking alms.
δίδωμι  I  give 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: διδῶ 
Sense: to give.
τινός  of  anyone 
Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
τι  anything 
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular
Root: τὶς  
Sense: a certain, a certain one.
ἐσυκοφάντησα  I  have  defrauded 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: συκοφαντέω  
Sense: to accuse wrongfully, to calumniate, to attack by malicious devices.
ἀποδίδωμι  I  restore  [it] 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀποδίδωμι  
Sense: to deliver, to give away for one’s own profit what is one’s own, to sell.
τετραπλοῦν  fourfold 
Parse: Adjective, Accusative Neuter Singular
Root: τετραπλόος 
Sense: quadruple, fourfold.