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  • PARALLEL BIBLE - Luke 19:8


    CHAPTERS: Luke 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24     
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    King James Bible - Luke 19:8

    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.

    World English Bible

    Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much."

    Douay-Rheims - Luke 19:8

    But Zacheus
    standing, said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of any thing, I restore him fourfold.

    Webster's Bible Translation

    And Zaccheus stood, and said to 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 four-fold.

    Greek Textus Receptus


    σταθεις
    2476 5685 V-APP-NSM δε 1161 CONJ ζακχαιος 2195 N-NSM ειπεν 2036 5627 V-2AAI-3S προς 4314 PREP τον 3588 T-ASM κυριον 2962 N-ASM ιδου 2400 5628 V-2AAM-2S τα 3588 T-APN ημιση 2255 A-APN των 3588 T-GPN υπαρχοντων 5224 5723 V-PAP-GPN μου 3450 P-1GS κυριε 2962 N-VSM διδωμι 1325 5719 V-PAI-1S τοις 3588 T-DPM πτωχοις 4434 A-DPM και 2532 CONJ ει 1487 COND τινος 5100 X-GSM τι 5100 X-ASN εσυκοφαντησα 4811 5656 V-AAI-1S αποδιδωμι 591 5719 V-PAI-1S τετραπλουν 5073 A-ASN

    Treasury of Scriptural Knowledge

    VERSE (8) -
    Lu 3:8-13; 11:41; 12:33; 16:9; 18:22,23 Ps 41:1 Ac 2:44-46; 4:34,35

    SEV Biblia, Chapter 19:8

    Entonces Zaqueo, puesto en pie, dijo al Seor: He aquí, Seor, la mitad de mis bienes doy a los pobres; y si en algo he defraudado a alguno, se lo devuelvo cuadruplicado.

    Clarke's Bible Commentary - Luke 19:8

    Verse 8. The half of my goods I give to the
    poor] Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do.

    If I have taken any thing-by false accusation] esukofanthsa, from sukon, a fig, and fainw, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. POTTER'S Antiq. vol. i. c. 21, end.

    I restore him fourfold.] This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42, and Num. v. 7.


    John Gill's Bible Commentary

    Ver. 8. And Zacchaeus stood , etc.] Before Christ, in respect to him, and reverence of him; and in the presence of others, to make a public confession before them, and that they might all hear it, when come to his own house: and said unto the Lord ; that is, to Jesus, as the Syriac and Persic versions, and some copies read; he addressed himself to Christ, and made his confession to him, as the Israelite, when he brought the basket of the firstfruits to the priest, confessed before the Lord his God, ( Deuteronomy 26:4,5). And the rather Zacchaeus directed his speech to Christ, being, as he was now convinced, the discerner of the thoughts, and intents of the heart; who knew the genuineness of his repentance, that it was hearty and real; and the sincerity of his expressions and resolutions, and upon what principles he acted, and proposed to do as follows: behold, Lord, the half of my goods I give unto the poor ; not to make satisfaction for the sins he had committed, but to testify his sense of them, and his repentance for them, and as willing to do good with what he had gotten; which shows, that the disposition of his mind was altered, and of a covetous oppressor, he was become tender, kind, and liberal. According to an order made by the Jews in Usha, a man might not give away more than a fifth part of his estate, unless in some extraordinary cases f620 ; and we read of one, that gave a third part of his goods to the poor f621 ; and of another, that gave, as here, half of his mammon, or wealth f622 ; and another, half of his food to the poor f623 ; and of another, that gave away all his goods to them f624 ; (see 1 Corinthians 13:3); to give a tenth part, was reckoned a medium f625 : and if I have taken any thing from any man by false accusation ; or by extorting any thing from him on any pretence, by making an unjust demand upon him; or in any oppressive way, by defrauding and tricking, and by doing him any injury, in any form or manner: I restore him fourfold : the same that was done in case of sheep stealing, ( Exodus 22:1) but in such a case as this, the law only required the principal, with the fifth part added to it; (see Leviticus 6:5 Numbers 5:7) but Zacchaeus proposes as much as in the case of theft, and which was rarely used. The Jews say, that the manner of paying double, was more used than the manner of paying fourfold, or fivefold; for the manner of paying double was used, both in things animate and inanimate; but the manner of paying fourfold and fivefold, was used but with respect to an ox, and a sheep only.

    This was done by Zacchaeus, to show the truth and reality of his repentance; for with that nation, the repentance of shepherds, and of collectors, and of publicans, is said to be very difficult: the reason given by the gloss is, because they rob many, and do not know who to return to.


    Matthew Henry Commentary

    Verses 1-10 - Those who sincerely desire a sight of Christ, like Zaccheus, will brea through opposition, and take pains to see him. Christ invited himsel to Zaccheus' house. Wherever Christ comes he opens the heart, an inclines it to receive him. He that has a mind to know Christ, shall be known of him. Those whom Christ calls, must humble themselves, and com down. We may well receive him joyfully, who brings all good with him Zaccheus gave proofs publicly that he was become a true convert. He does not look to be justified by his works, as the Pharisee; but by his good works he will, through the grace of God, show the sincerity of his faith and repentance. Zaccheus is declared to be a happy man, now he is turned from sin to God. Now that he is saved from his sins, from the guilt of them, from the power of them, all the benefits of salvatio are his. Christ is come to his house, and where Christ comes he bring salvation with him. He came into this lost world to seek and to sav it. His design was to save, when there was no salvation in any other He seeks those that sought him not, and asked not for him.


    Greek Textus Receptus


    σταθεις
    2476 5685 V-APP-NSM δε 1161 CONJ ζακχαιος 2195 N-NSM ειπεν 2036 5627 V-2AAI-3S προς 4314 PREP τον 3588 T-ASM κυριον 2962 N-ASM ιδου 2400 5628 V-2AAM-2S τα 3588 T-APN ημιση 2255 A-APN των 3588 T-GPN υπαρχοντων 5224 5723 V-PAP-GPN μου 3450 P-1GS κυριε 2962 N-VSM διδωμι 1325 5719 V-PAI-1S τοις 3588 T-DPM πτωχοις 4434 A-DPM και 2532 CONJ ει 1487 COND τινος 5100 X-GSM τι 5100 X-ASN εσυκοφαντησα 4811 5656 V-AAI-1S αποδιδωμι 591 5719 V-PAI-1S τετραπλουν 5073 A-ASN

    Vincent's NT Word Studies

    8. Stood (staqeiv). See on ch. xviii. 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.

    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."

    If I have taken anything by false accusation (ei ti esukofanthsa). 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 ch. iii. 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 Matt. xviii. 28; Luke xii. 58.

    Fourfold. The restoration required of a thief (Exod. xxii. 1).


    Robertson's NT Word Studies

    19:8 {Stood} (staqeis). 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. {If I have wrongfully exacted aught of any man} (ei tinos ti esukofantesa). A most significant admission and confession. It is a condition of the first class (ei and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb sukofantein, see discussion on 3:14, the only two instances in the N.T. He had extorted money wrongfully as they all knew. {I return fourfold} (apodidwmi tetraploun). I offer to do it here and now on this spot. this was the Mosaic law (#Ex 22:1; Nu 5:6f.). 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 connection with the _fig_-shewer (sycophant)."


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