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OET by section LUKE 19:1

LUKE 19:1–19:10 ©

Zacchaeus hosts Yeshua

This is still a very early look into the unfinished text of the Open English Translation of the Bible. Please double-check the text in advance before using in public.

Readers’ Version

Literal Version 

19:1 Zacchaeus hosts Yeshua

19After that, Yeshua entered Yericho and continued walking through it. 2Then, look, there was a man named Zacchaeus and he was a chief tax-collector and pretty wealthy. 3He wanted to see who this Yeshua was, but couldn’t see over the crowd because he[fn] was rather short 4so he ran along ahead of the crowd and climbed a sycamore tree so that he could see Yeshua as he walked past. 5However, as Yeshua came to that place, he looked up and said, “Zacchaeus, hurry up and get down because I think it would be good to stay at your place. 6So he hurried down the tree and happily welcomed him.

7But everyone who had observed it was grumbling, “Hoy, he’s going to stay with a sinful man.”

8At dinner, Zacchaeus stood and said to the master, “Listen, master, I’m giving half of everything I own to the poor, and anyone that I defrauded, I’ll pay them back four times over.”

9Salvation came to this home today,responded Yeshua, “as this man has also shown that he’s Abraham’s offspring 10[ref]because humanity’s child came to look for those who’re lost and save them.


19:3 It’s commonly assumed that Zacchaeus was the short person in this sentence, but the Greek is ambiguous. (See https://www.biblicalarchaeology.org/daily/biblical-topics/new-testament/jesus-the-short-king/.)


19And having_come_in, he_was_passing_through the Yeriⱪō.
2And see, a_man being_called by_the_name Zakⱪaios, and he was a_chief_tax_collector, and he was rich.
3And he_was_seeking to_see the who Yaʸsous is, and was_ not _able because_of the crowd, because he_was the small in_stature.
4And having_run_ahead ahead, he_went_up in a_sycamore_tree, in_order_that he_may_see him, because he_was_going to_be_passing_through of_that way.
5And as he_came to the place, the Yaʸsous/(Yəhōshūˊa) having_looked_up, said to him:
Zakⱪaios, having_hurried come_down, because/for today it_is_fitting me to_remain in the house of_you.
6And having_hurried, he_came_down and welcomed him rejoicing.
7And all having_seen it, were_grumbling saying, that He_came_in to_lodge with a_sinful man.
8And Zakⱪaios having_been_stood, said to the master:
Behold, the half of_the things of_me possessing, master, I_am_giving to_the poor, and if I_defrauded anything of_anyone, I_am_giving_back quadruple.
9And the Yaʸsous said to him, that Today salvation this to_ the _house became, as_much_as he also is a_son of_Abraʼam/(ʼAⱱrāhām).
10For/Because the son of_ the _man came to_seek and to_save the thing having_been_lost.

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Jesus’ Final Journey to Jerusalem

Much like the difficulties of discerning the Israelites’ journey to the Promised Land (see here), the task of reconciling the four Gospel accounts of Jesus’ final journey to Jerusalem into one coherent itinerary has proven very challenging for Bible scholars. As with many other events during Jesus’ ministry, the accounts of Matthew, Mark, and Luke (often referred to as the Synoptic Gospels) present a noticeably similar account of Jesus’ final travels, while John’s Gospel presents an itinerary that is markedly different from the others. In general, the Synoptic Gospels present Jesus as making a single journey to Jerusalem, beginning in Capernaum (Luke 9:51), passing through Perea (Matthew 19:1-2; Mark 10:1) and Jericho (Matthew 20:29-34; Mark 10:46-52; Luke 18:35-19:10), and ending at Bethany and Bethphage, where he enters Jerusalem riding on a donkey (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-44). John, on the other hand, mentions several trips to Jerusalem by Jesus (John 2:13-17; 5:1-15; 7:1-13; 10:22-23), followed by a trip to Perea across the Jordan River (John 10:40-42), a return to Bethany where he raises Lazarus from the dead (John 11), a withdrawal to the village of Ephraim for a few months (John 11:54), and a return trip to Bethany, where he then enters Jerusalem riding on a donkey (John 12:1-19). The differences between the Synoptics’ and John’s accounts are noteworthy, but they are not irreconcilable. The Synoptics, after noting that Jesus began his trip at Capernaum, likely condensed their accounts (as occurs elsewhere in the Gospels) to omit Jesus’ initial arrival in Jerusalem and appearance at the Festival of Dedication, thus picking up with Jesus in Perea (stage 2 of John’s itinerary). Then all the Gospels recount Jesus’ trip (back) to Bethany and Jerusalem, passing through Jericho along the way. Likewise, the Synoptics must have simply omitted the few months Jesus spent in Ephraim to escape the Jewish leaders (stage 4 of John’s itinerary) and rejoined John’s account where Jesus is preparing to enter Jerusalem on a donkey.

LUKE 19:1–19:10 ©

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