4<\/strong>. into a sycomore tree<\/em> ] Not the same as the sycamine<\/em> ( mulberry)<\/em> of Luk 17:6<\/span>, or with our sycamore<\/em> (or pseudo-platanus) but the Egyptian fig, of which the low spreading branches are very easy to climb.<\/p>\n <\/p>\n A sycamore tree – <\/B>See this described in the notes at Luk 17:6<\/span>.<\/P><\/p>\n Verse 4<\/span>. He ran before<\/B><\/I>] The shortness of his stature was amply compensated by his agility<\/I> and invention<\/I>. Had he been as tall<\/I> as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low<\/I> of stature he would not have done so. Even the imperfections<\/I> of our persons<\/I> may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time.<\/P> <\/p>\n 4. sycamore<\/B>the Egyptian fig,with leaves like the mulberry.<\/P><\/p>\n And he ran before<\/strong>,…. Jesus, and the company that was with him; so very desirous was he of seeing him:<\/p>\n and climbed up into a sycamore tree to see him<\/strong>: which sort of trees were very common about Jericho: hence we read of, <\/p>\n , “beams of sycamore” in Jericho, which those that were strong took up in their arms, and the owners stood and devoted them to God g; and among the things which the men of Jericho did, this was one, that they permitted the branches of trees devoted to sacred uses, and of the “charub” tree, and of the “sycamore”, to be cut down and used h. This sort of trees used to grow in plains and valleys, as appears from some passages of Scripture, 1Ki 10:27<\/span> and from Jewish writings i; and certain it is, that Jericho was in such a situation. Josephus k says, it was seated in a plain; and Strabo says l, that Jericho is a plain surrounded with mountains; to which agrees the account that m Justin gives of it. There is a valley, which is enclosed by mountains on all sides, as with a wall, like a castle; the space of the place is two hundred acres, and it is called Jericho. Hence we read of the plains and valley of Jericho in Scripture, De 34:3<\/span> so that it is very probable sycamore trees grew there in great plenty; though the place was more famous for palm trees: hence it is called the city of the palm trees,<\/p>\n De 24:3<\/span> which the Targumist, in both places, interprets, the city of Jericho: to which agree the accounts given of it by Pliny n, Strabo o, and Justin p, who all affirm, that it abounded with palm trees; and the latter says also with balsam trees, from the sweet smell of which it might have its name: so the Jews say q, the ointment of balsam is called the ointment of our land, because it grows in Jericho, and because of the smell of it, it is called Jericho; though some think it has its name from the plain, being in the form of a half moon; the moon, in the Hebrew language, being called r. This tree seems to have been without the city: and indeed, according to the Jewish canon, it ought to be, which runs thus s;<\/p>\n “they set a tree at a distance from a city, twenty and five cubits, but a “charub tree”, and “sycamore”, fifty cubits.”<\/p>\n The reason of the greater distance of the latter is, as one of their commentators says t, because their branches were large; and this is the reason why Zacchaeus went up into one of these trees, because it was large and able to bear him, and tall, from whence he could have a full view of Christ:<\/p>\n for he was to pass that [way]<\/strong>; or rather, “pass by that”; for the word “way” is not in the text; and the sense is, he was to pass by that tree; or “under” it, as the Arabic version renders it. The tree stood by the road side, in which Jesus came, for which reason Zacchaeus made choice of it, as fit for his purpose.<\/p>\n g T. Bab. Pesachim, fol. 57. 1. & Juchashin, fol. 69. 1. h T. Bab. Menachot, fol. 71. 1. & Pesachim, fol. 56. 1. i Misn. Sheviith, c. 9. sect. 2. k De Bello Jud. l. 4. c. 27. l Geograph. l. 16. m Hist. l. 36. c. 3. n Nat. Hist. l. 5. c. 14. o Ut supra. (Geograph. l. 16.) p Ib. q Gloss. in T. Bab. Beracot, fol. 43. 1. r Vid. Masium in Josh. c. 2. p. 37. s Misna Bava Bathra, c. 2. sect. 7. t Bartenora in ib.<\/p>\n Ran on before <\/B> ( <\/SPAN><\/span>). Second aorist active participle of <\/SPAN><\/span> (defective verb). “Before” occurs twice (–<\/SPAN><\/span> and <\/SPAN><\/span>).<\/P> Into a sycamore tree <\/B> ( <\/SPAN><\/span>). From <\/SPAN><\/span>, fig, and <\/SPAN><\/span>, mulberry. The fig-mulberry and quite a different tree from the sycamine tree in 17:6<\/span>, which see. It bore a poor fruit which poor people ate (Am 7:14<\/span>). It was a wide open tree with low branches so that Zacchaeus could easily climb into it.<\/P> That way <\/B> (<\/SPAN><\/span>). Feminine for <\/SPAN><\/span> (way) is understood. Genitive case with <\/SPAN><\/span> in composition (<\/SPAN><\/span>) or as an adverbial use. <\/P> <\/p>\n Sycamore [] <\/SPAN><\/span>. From sukh, fig – tree, and moron, the mulberry. The fig – mulberry, resembling the fig in its fruit, and the mulberry in its leaves. Some old writers derived it from mwrov, foolish, because it produced worthless figs. Dr. Thomson says that it bears several crops yearly, which grow on short stems along the trunk and the large branches. They are very insipid, and none but the poorer classes eat them. Hence Amos expresses the fact that he belongs to the humblest class of the community, by calling himself a gatherer of sycamore fruit (Amo 7:14<\/span>). It grows with its large branches low down and wide open, so that Zacchaeus could easily have climbed into it. It is a favorite and pleasant conceit with old commentators that Zacchaeus’ sycamore that day bore precious fruit.<\/P> <\/p>\n <\/strong><\/p>\n 1)”And he ran before,” (kai prodramon eis to emprosthen) “And when he had run forward, to the front of the crowd.”<\/p>\n 2) “And climbed up in a sycamore tree,” <\/strong>(anebe epi sukomorean) “He went up (climbed) upon a sycamore tree,” so that he might see Jesus as He passed that way, Gen 22:6<\/span>. This sycamore tree was also known as the Egyptian fig tree, with long spreading branches, differing from the sycamore tree, or black mulberry tree of Luk 17:6<\/span>.<\/p>\n 3) “To see him:” <\/strong>(hina ide auton) “in order that he might see him,” just get a good view of Him. The Spirit of God is nigh to all those who are strong in desire to see and know Jesus, Joh 7:17<\/span>.<\/p>\n 4) “For he was to pass that way.” <\/strong>(hoti ekeines emellen derchesthai) “Because he was about to pass along that way,” the regular route for travelers and pilgrims going up to Jerusalem for the passover from the southern area of Perea, beyond Jordan, Luk 18:31-33<\/span>.<\/p>\n (4) And climbed up into a sycomore tree.<\/strong>The name of sycomore has been variously applied(1) to a species of maple (Acer pseudo-platanus<\/em>);<\/em> (2) to the mulberry (Morus nigra<\/em>),<\/em> more properly, sycamine, as in Luk. 17:6<\/span>; and (3) to the fig mulberry (Ficus sycomorus<\/em>).<\/em> The last is the tree here meant. It grew to a considerable height in the Jordan valley, and was much used by builders and carpenters (1Ki. 10:27<\/span>). The care taken by St. Luke to distinguish between the sycamine of Luk. 17:6<\/span> (where see Note), and the sycomore here, may fairly be noted as an instance of botanical accuracy, such as was likely to be found in a physician. We can picture the scene to our minds eyethe eager, wistful, supplicating face looking down from the fresh green foliage (it was early spring), and meeting the gaze of Jesus as He passed,<\/p>\n 4<\/strong>. <\/strong> A sycamore tree<\/em> That is, a fig-mulberry tree; <\/em> the tree with the leaves of a mulberry and a fruit like a fig. When of full growth it takes three men to embrace its trunk; and, being usually planted by the roadside, it serves, by its far-extending branches, either for shelter, or for such means of overlooking as Zaccheus here practiced. <\/p>\n To pass that way<\/em> It was publicly known that his route lay toward Jerusalem.<\/p>\n ‘And he ran on before, and climbed up into a fig-mulberry tree to see him, for he was to pass that way.’<\/p>\n So he ran on ahead, and found a fig-mulberry tree along Jesus’ route. From there he knew that he would be able to see Jesus, remain safe, and, with any luck, escape without anyone knowing that he was there. Fig-mulberry trees are well leafed, large and stout, and yet easy to climb. Herodian Jericho was spaciously laid out and is known to have contained a number of trees.<\/p>\n 4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way<\/em> . <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 4. And he ran before<\/strong> ] Forgetful of his rank and quality. Rich men and rulers use not to run, much less to climb trees, as boys do for birds’ nests. But his earnest desire to see his Saviour, and especially a gracious impulse of the Holy Spirit, made him thus seemingly immodest, and unmindful of keeping a decorum. <\/p>\n 4. <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] So Jos. Antt. vii. 8. 5, .<\/p>\n <\/strong> .<\/strong> ] The Egyptian fig, a tree (Pliny xiii. 14: Dioscor. i. 182, cited by Winer) like the mulberry in appearance, size, and foliage, but belonging generically to the fig-trees. It grows to a great size and height: see Winer, Realwrterbuch, under Maulbeer-feigenbaum. See also on ch. Luk 17:6<\/span> . Notice the changes of subject here, ( .) , ( .) . . ( .). See ch. Luk 15:15<\/span> : and a curious and characteristic note in Wordsw. here.<\/p>\n Luk 19:4<\/span> . , in front of the crowd, to make sure; stationed at any point opposite the crowd he might miss his chance. , a fig mulberry tree, as many think = in Luk 17:6<\/span> ; but why then not use the same word in both places, the only two places in N.T. where they occur, both used by the same writer? To this it has been replied: “Although it may be admitted that the sycamine<\/em> is properly and in Luk 17:6<\/span> the mulberry, and the sycamore<\/em> the fig mulberry, or sycamore fig, yet the latter is the tree generally referred to in the O.T. and called by the Sept [148] sycamine<\/em> , as 1Ki 10:27<\/span> , 1Ch 27:28<\/span> , Psa 78:47<\/span> , Amo 7:14<\/span> . Dioscorides expressly says , , lib. i., cap. 180” (Smith’s Dictionary of the Bible<\/em> , s. v. Sycamore<\/em> ). This is in effect to say that through the influence of the Sept [149] and following common usage Lk. used the two words indifferently as synonyms. : supply , cf.<\/em> , Luk 5:19<\/span> .<\/p>\n [148] Septuagint.<\/p>\n [149] Septuagint.<\/p>\n he ran before, and = having run forward before, he. <\/p>\n into = on to. Greek. epi (App-104.) <\/p>\n sycomore. Occurs only here. Not the same word as “sycamine” in Luk 17:6, or with our “sycamore”, but the Egyptian fig, as in Joh 1:49. <\/p>\n was to pass, &c. = was about to pass through by (or through. Greek dia. App-104. Luk 19:1) that [way]. <\/p>\n 4. . .] So Jos. Antt. vii. 8. 5, .<\/p>\n .] The Egyptian fig, a tree (Pliny xiii. 14: Dioscor. i. 182, cited by Winer) like the mulberry in appearance, size, and foliage, but belonging generically to the fig-trees. It grows to a great size and height: see Winer, Realwrterbuch, under Maulbeer-feigenbaum. See also on ch. Luk 17:6. Notice the changes of subject here,- (.) , ( .) . . (.). See ch. Luk 15:15 :-and a curious and characteristic note in Wordsw. here.<\/p>\n Luk 19:4. , having run on before) with great eagerness.-, he climbed up) External etiquette and manners would not allow a man of rank to climb up into a tree; but faith conquers every other consideration.-, a sycamore) The sycamore, a tree of a nature standing midway between a fig-tree and a mulberry tree; a tree which grows to a great height. Comp. ch. Luk 17:6, note.-) viz. , . There is an ellipsis of , as in ch. Luk 5:19, where see the note. Some have supplied the .[205]<\/p>\n [205] Rec. Text has : a has per illa parte. But ABQ have only; bc ill parte: Vulg. and d, inde.-E. and T.<\/p>\n climbed: Luk 5:19 <\/p>\n a sycamore: 1Ki 10:27, 1Ch 27:28, Isa 9:10, Amo 7:14 <\/p>\n Reciprocal: 2Ch 9:27 – the sycamore 1Co 13:7 – hopeth<\/p>\n 4<\/p>\n Zacchaeus knew the usual path of travel, hence he found a tree along the route and climbed up into it. The sycamore tree was planted by waysides because it had wide-spreading branches which afforded a good shade.<\/p>\n Luk 19:4. San on before. An evidence of great desire, especially in a man of wealth.<\/p>\n A sycamore tree. The Egyptian fig tree, resembling in many respects the mulberry tree. Not identical with sycamine (chap. Luk 17:6), and altogether different from the modern sycamore. The derivation of the word favors the spelling: sycomore (fig-mulberry). See accompanying cut.<\/p>\n Was to pass that way. This shows that it was known which way Jesus would take. Hence the strong probability that he was on the direct way to Jerusalem.<\/p>\n And he ran before, and climbed up into a sycamore tree to see him: for he was to pass that [way.] 4. into a sycomore tree ] Not the same as the sycamine ( mulberry) of Luk 17:6, or with our sycamore (or pseudo-platanus) but the Egyptian fig, of which the low spreading branches are … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25717","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25717","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25717"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25717\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25717"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25717"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25717"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"