Luke 19:7

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The Lexical Nuances of καταλύω in Luke 19:7: An Exegetical Examination

This exegetical study of The Lexical Nuances of καταλύω in Luke 19:7: An Exegetical Examination is based on a b-greek discussion from June 19th, 2017. The initial query examines the usage of καταλῦσαι in Luke 19:7, expressing puzzlement over its common translation as ‘to be the guest of’ or ‘to lodge,’ rather than its more prevalent meanings of ‘to abolish,’ ‘to destroy,’ or ‘to dissolve.’ The discussion highlights the apparent deviation from other biblical usages, such as Matthew 5:17, Acts 5:39, and implies a semantic disconnect in light of the passage’s broader context.

The primary exegetical issue concerns the semantic range of the verb καταλύω (especially in its aorist infinitive form, καταλῦσαι) within the specific context of Luke 19:7. The challenge lies in reconciling its established meanings of ‘to destroy,’ ‘to annul,’ or ‘to dissolve’ with the contextual requirement for a meaning like ‘to lodge’ or ‘to stay.’ This necessitates a detailed examination of the word’s polysemy, its usage in Hellenistic Greek, the Septuagint, and other New Testament contexts, alongside an investigation into its morphological and etymological connections, particularly with the noun κατάλυμα (inn/lodging place).

Luke 19:7 (Nestle 1904):
καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι.

Key differences with SBLGNT (2010):

• No substantive textual differences are observed between Nestle 1904 and SBLGNT (2010) for Luke 19:7. Only minor orthographical variations, such as the capitalization of the initial letter of the verse (Καὶ vs. καὶ), are present.

The Nestle-Aland 28th edition (NA28) apparatus for Luke 19:7 reveals no significant textual variants concerning the verb καταλῦσαι, indicating a high degree of textual stability for this particular word in the manuscript tradition. Lexical analysis elucidates the polysemous nature of καταλύω.

BDAG (3rd ed.) outlines several semantic domains for καταλύω. Its primary sense is ‘to dissolve, break up, destroy, abolish’ (e.g., Matthew 5:17, Acts 5:39). However, a distinct, intransitive usage is identified: ‘to find lodging, lodge, stay,’ often implying the cessation of travel and the unburdening of oneself or one’s animals. Luke 9:12 and Luke 19:7 are explicitly cited as instances of this meaning. This specialized sense is further reinforced by the etymological link to κατάλυμα, meaning ‘inn’ or ‘lodging place,’ which is derived from the very act of unyoking or halting a journey.

Similarly, KITTEL (TDNT) elaborates on this duality. While affirming meanings such as ‘to demolish’ or ‘to annul’ (e.g., of laws or structures), it meticulously details the specific application to travelers. In this context, καταλύω signifies ‘to unyoke,’ ‘to halt,’ or ‘to stay/lodge,’ stemming from the practice of unharnessing beasts of burden or unstrapping garments upon arrival. This meaning is directly associated with the noun κατάλυμα, functioning as the ‘place of unyoking or lodging.’ Both Luke 9:12 and 19:7 are presented as clear examples of this specialized usage, underscoring its established presence in Hellenistic Greek and the Septuagint (e.g., Genesis 19:2).

Translation Variants

The Greek word καταλῦσαι in Luke 19:7 is an aorist active infinitive. Grammatically, it functions as a complementary infinitive dependent on the preceding finite verb εἰσῆλθεν (‘he entered’). This construction indicates purpose or result: ‘he entered in order to lodge‘ or ‘he entered with the purpose of lodging.’ The prepositional phrase παρὰ ἁμαρτωλῷ ἀνδρὶ (‘at the house of a sinful man’ or ‘with a sinful man’) specifies the location and host of this lodging, reinforcing the particular semantic domain of καταλύω as ‘to lodge’ rather than ‘to destroy.’

Rhetorically, the precise translation of καταλῦσαι is crucial for understanding the narrative’s tension. The crowd’s indignation (διεγόγγυζον – ‘they grumbled’) arises not merely from Jesus’ presence with Zacchaeus, but from his decision to lodge with him, implying a sustained and intimate fellowship that transgressed established social and religious boundaries. If καταλύω were understood in its ‘abolish’ sense, the murmuring would be incoherent within the narrative flow. The sense of ‘lodging’ highlights Jesus’ deliberate act of hospitality and inclusion, directly contributing to the passage’s central theme of salvation for the outcast. This interpretation also provides a coherent etymological link to κατάλυμα, the ‘lodging place,’ which occurs elsewhere in Luke (e.g., Luke 2:7, 22:11).

Conclusions and Translation Suggestions

The comprehensive lexical and contextual analysis demonstrates that the interpretation of καταλῦσαι in Luke 19:7 as ‘to lodge,’ ‘to stay,’ or ‘to be a guest’ is not a deviation but a well-established and necessary semantic domain of καταλύω. This meaning is supported by its usage in classical Greek, the Septuagint, and other New Testament passages (Luke 9:12), as well as by its etymological relationship with κατάλυμα (‘lodging place’ or ‘inn’). The alternative meanings of ‘to abolish’ or ‘to destroy’ are entirely inconsistent with the narrative context, grammatical function, and rhetorical purpose of the passage. Jesus’ deliberate choice to lodge with Zacchaeus is a pivotal act, signaling acceptance and a radical redefinition of purity and fellowship, which the traditional translation accurately conveys.

Given the nuance, the following translation suggestions capture various facets of this meaning:

1. He has gone in to lodge with a sinful man. This translation emphasizes the formal act of taking residence and stopping a journey, aligning with the primary derived sense of the word.
2. He has gone in to stay with a man who is a sinner. This option highlights the duration and intimacy implied by Jesus’ decision to reside at Zacchaeus’s home, despite social censure.
3. He has gone in to be the guest of a sinner. This rendering accentuates the hospitality aspect and the social implications of Jesus accepting sustenance and shelter from an individual deemed morally objectionable by the community.

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