Zacchaeus: From a Hebrew name, possibly from a root word meaning “clean; pure.” As a chief tax collector, it seems that Zacchaeus was over other tax collectors in and around Jericho. The district around this city was fertile and productive, yielding considerable tax revenue. Zacchaeus was rich, and his own words (Lu 19:8) indicate that he used questionable practices to accumulate at least part of his wealth.

accuse anybody falsely: The Greek term translated “accuse . . . falsely” (sy·ko·phan·teʹo) used here is rendered “extorted” or “extorted by false accusation” at Lu 19:8. (See study note on Lu 19:8.) The literal meaning of the verb has been explained to be “to take by fig-showing.” There are various explanations of the origin of this word. One is that in ancient Athens, the exporting of figs from the province was prohibited. Therefore, someone who denounced others by accusing them of attempting to export figs was termed a “fig-shower.” The term came to designate a person who accused others falsely for the sake of gain, or a blackmailer.

extorted: Or “extorted by false accusation.”​—See study note on Lu 3:14.

four times over: Zacchaeus could likely calculate from his tax records just how much he had received from various Jews, and he vowed to make a fourfold restitution. That is even more than God’s Law required. In such cases of repentance and admission of guilt, the Law ordered that the defrauder pay back the full amount and “add to it a fifth [that is, 20 percent] of its value,” but Zacchaeus said that he would repay four times the amount. As fruitage of his repentance, he thus showed not only love for the poor but also justice toward oppressed ones.​—Le 6:2-5; Nu 5:7.

illustrations: Or “parables.” The Greek word pa·ra·bo·leʹ, which literally means “a placing beside (together),” may be in the form of a parable, a proverb, or an illustration. Jesus often explains a thing by ‘placing it beside,’ or comparing it with, another similar thing. (Mr 4:30) His illustrations were short and usually fictitious narratives from which a moral or spiritual truth could be drawn.

illustration: Or “parable.”​—See study note on Mt 13:3.

Kingdom: First occurrence of the Greek word ba·si·leiʹa, which refers to a royal government as well as to the territory and peoples under the rule of a king. Of the 162 occurrences of this Greek word in the Christian Greek Scriptures, 55 can be found in Matthew’s account and most of them refer to God’s heavenly rule. Matthew uses the term so frequently that his Gospel might be called the Kingdom Gospel.​—See Glossary, “God’s Kingdom.”

the Kingdom: In the Bible, the term “kingdom” is used in several different ways, including “the region or country governed by a king,” “kingly power,” “a realm,” and “being ruled by a king.” Here it is evidently used in the sense of receiving the benefits or blessings of being ruled by God’s Kingdom and enjoying life within its realm.

to secure kingly power: Or “to secure a kingdom.” The Greek word ba·si·leiʹa, most often rendered “kingdom,” has a broad meaning and often refers to a royal government as well as to the territory and peoples under the rule of a king. (See study notes on Mt 3:2; 25:34.) It may also signify kingship, the royal office or position of the king, with its accompanying dignity, power, and authority. In the Roman Empire, it was not uncommon for a person of noble birth to travel to Rome in quest of kingly power. Jesus’ parable may well have reminded his listeners of Archelaus, a son of Herod the Great. Before Herod the Great died, he designated Archelaus as heir to rulership over Judea and other areas. However, to secure the rulership, Archelaus first made the long journey to Rome in order to get the approval of Caesar Augustus.

minas: A Greek mina was not a coin but a unit of weight of some 340 g (10.9 oz t) and, according to ancient Greek writers, was reckoned to have a monetary value equal to 100 drachmas. Since the drachma was worth nearly as much as a denarius, a mina was a considerable sum. (See Glossary, “Denarius.”) A Greek mina was different from the Hebrew mina.​—See Glossary, “Mina,” and App. B14.

to secure kingly power: Or “to secure a kingdom.” The Greek word ba·si·leiʹa, most often rendered “kingdom,” has a broad meaning and often refers to a royal government as well as to the territory and peoples under the rule of a king. (See study notes on Mt 3:2; 25:34.) It may also signify kingship, the royal office or position of the king, with its accompanying dignity, power, and authority. In the Roman Empire, it was not uncommon for a person of noble birth to travel to Rome in quest of kingly power. Jesus’ parable may well have reminded his listeners of Archelaus, a son of Herod the Great. Before Herod the Great died, he designated Archelaus as heir to rulership over Judea and other areas. However, to secure the rulership, Archelaus first made the long journey to Rome in order to get the approval of Caesar Augustus.

money: Lit., “silver,” that is, silver used as money.

the kingly power: Or “the kingdom.”​—See study note on Lu 19:12.

money: See study note on Mt 25:18.

money: Lit., “silver,” that is, silver used as money.

money: See study note on Mt 25:18.

bank: In the parable of the minas in Luke’s Gospel, as well as in the illustration about the talents in the Gospel of Matthew, Jesus referred to a bank and to bankers who give interest on money deposited with them. (Mt 25:14-30; Lu 19:12-27) The Greek word traʹpe·za, here rendered “bank,” literally means “table.” (Mt 15:27) When associated with financial operations, such as the money changers, this word refers to a table or a counter for displaying coins. (Mt 21:12; Mr 11:15; Joh 2:15) During the first century C.E., moneylenders, or bankers, were prominent in Israel and surrounding nations.

interest: The Law forbade the Israelites to charge interest on loans to needy fellow Jews. (Ex 22:25) But interest was specifically allowed on loans to foreigners, likely for business ventures. (De 23:20) It seems that in Jesus’ day, it was common to receive interest on funds deposited with moneylenders.

​—: The em dash helps the reader to see that there is a change of speaker, since this is not specifically indicated in the text. In verse 26, the master of the slaves is speaking.

Bethphage: The name of this village on the Mount of Olives comes from Hebrew, probably meaning “House of the Early Figs.” Tradition locates it between Jerusalem and Bethany on the SE slope of the Mount of Olives, near the peak, about 1 km (less than 1 mi) from Jerusalem.​—Mr 11:1; Lu 19:29; see App. A7, Map 6.

Bethany: A village on the ESE slope of the Mount of Olives at a distance of about 3 km (2 mi) from Jerusalem. (Joh 11:18) The home of Martha, Mary, and Lazarus, located in this village, appears to have been Jesus’ base in Judea. (Joh 11:1) Today the site is marked by a small village with an Arabic name meaning “The Place of Lazarus.”

Bethphage: See study note on Mt 21:1.

Bethany: See study note on Mt 21:17.

a donkey tied and a colt with her: Only Matthew’s account mentions both the donkey and its colt. (Mr 11:2-7; Lu 19:30-35; Joh 12:14, 15) Evidently, since Jesus rode only on the colt, Mark, Luke, and John mention only one animal.​—See study note on Mt 21:5.

a colt: That is, a young donkey. The accounts of Mark, Luke (19:35), and John (12:14, 15) mention only one animal, the colt, when describing this event. Matthew’s account (21:2-7) adds the detail that the parent donkey was also present.​—See study notes on Mt 21:2, 5.

a colt: See study notes on Mt 21:2; Mr 11:2.

Jehovah’s: In this quote from Ps 118:26, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

the stones would cry out: As the context shows, Jesus was speaking about the particular declaration his disciples were making and to which the Pharisees objected. (Lu 19:37-39) The disciples were using the words recorded at Ps 118:26. That prophetic psalm was certain to be fulfilled on this occasion, for Jehovah’s words do not return to him “without results.” (Isa 55:11) If the disciples had been forced to be silent at this time, the literal stones would have cried out in order to fulfill this prophecy.

wept: The Greek word for “wept” often refers to weeping audibly.

fortification of pointed stakes: Or “palisade.” The Greek word khaʹrax occurs only here in the Christian Greek Scriptures. It has been defined as a “pointed stick or post used to fence in an area; stake” and also as a “military installation involving the use of stakes; palisade.” Jesus’ words came true in the year 70 C.E. when the Romans, commanded by Titus, erected a siege wall, or palisade, around Jerusalem. Titus’ objective was threefold​—to prevent the Jews from fleeing, to encourage their surrender, and to starve the inhabitants into submission. To provide materials for the construction of this fortification around Jerusalem, Roman troops stripped the countryside of trees.

by no means will a stone be left here upon a stone: Jesus’ prophecy was remarkably fulfilled in 70 C.E. when the Romans demolished Jerusalem and its temple. Apart from a few sections of the wall, the city was completely leveled.

they will not leave a stone upon a stone: See study note on Mt 24:2.

the time of your being inspected: Or “the appointed time of your inspection.” The Greek word e·pi·sko·peʹ (inspection; visitation) is related to the words e·piʹsko·pos (overseer) and e·pi·sko·peʹo (watch over; watch carefully) and can have a positive or a negative connotation. For unfaithful Jews, who did not discern this time of inspection in connection with Jesus’ earthly ministry, it would result in adverse judgment by God. However, those who did discern this time of inspection and took advantage of it to repent and show faith in God would have God’s approval. The same Greek word is used in the Septuagint at Isa 10:3 and Jer 10:15 to render a Hebrew expression for “day of reckoning (punishment).”

temple: Probably referring to the part of the temple area known as the Court of the Gentiles.​—See App. B11.

temple: See study note on Mt 21:12.

throw out those who were selling: On Nisan 10, 33 C.E., Jesus cleanses the temple a second time. This occasion is described in the Gospels of Matthew (21:12-17), Mark (11:15-18), and Luke. The first cleansing took place in connection with the Passover of 30 C.E. and is described at Joh 2:13-17.

cave of robbers: Or “den of thieves.” Jesus here alludes to Jer 7:11. He likely called the merchants and money changers “robbers” because they made unjust profit from selling animals for sacrifice and charged exorbitant fees for exchanging currencies. Jesus was also indignant that Jehovah’s house of prayer, or place of worship, had been wrongly turned into a center for commercial activity.

cave of robbers: See study note on Mt 21:13.