Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹  to the poor, and if ²  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 8:8

8:8 But ³  other seed fell on good soil and grew, ⁴  and it produced a hundred times as much grain.” ⁵  As he said this, ⁶  he called out, “The one who has ears to hear had better listen!” ⁷ 

Lukas 6:11

6:11 But they were filled with mindless rage ⁸  and began debating with one another what they would do ⁹  to Jesus.

[19:8]  ¹ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ² tn This is a first class condition in the Greek text. It virtually confesses fraud.

[8:8]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ⁴ tn Grk “when it grew, after it grew.”

[8:8]  ⁵ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ⁶ tn Grk “said these things.”

[8:8]  ⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[6:11]  ⁸ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ⁹ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).