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.
Σταθεὶς | Having stood |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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Ζακχαῖος | Zacchaeus |
Parse: Noun, Nominative Masculine Singular Root: Ζακχαῖος Sense: a chief tax collector. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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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. |
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Ἰδοὺ | Behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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ἡμίσιά | half |
Parse: Adjective, Accusative Neuter Plural Root: ἥμισυς Sense: half. |
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μου | of me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ὑπαρχόντων | possessions |
Parse: Verb, Present Participle Active, Genitive Neuter Plural Root: ὑπάρχω Sense: to begin below, to make a beginning. |
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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. |
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τοῖς | to the |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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πτωχοῖς | poor |
Parse: Adjective, Dative Masculine Plural Root: πτωχός Sense: reduced to beggary, begging, asking alms. |
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δίδωμι | I give |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: διδῶ Sense: to give. |
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τινός | of anyone |
Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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τι | anything |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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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. |
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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. |
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τετραπλοῦν | fourfold |
Parse: Adjective, Accusative Neuter Singular Root: τετραπλόος Sense: quadruple, fourfold. |
Greek Commentary for Luke 19:8
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]
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 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]
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]
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 - 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]
The restoration required of a thief (Exodus 22:1). [source]
Reverse Greek Commentary Search for Luke 19:8
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]
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]
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]
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]
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]
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]
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]
Compare Acts 2:14; and see on Luke 18:11; and Luke 19:8. [source]
See on Luke 18:11; and Luke 19:8. [source]
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]