Ezekiel 22:12

22:12 They take bribes within you to shed blood. You engage in usury and charge interest; ¹  you extort money from your neighbors. You have forgotten me, ²  declares the sovereign Lord. ³ 

Matthew 23:25

23:25 “Woe to you, experts in the law ⁴  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ⁵  ‘God, I thank ⁶  you that I am not like other people: ⁷  extortionists, ⁸  unrighteous people, ⁹  adulterers – or even like this tax collector. ¹⁰ 

[22:12]  ¹ tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.

[22:12]  ² sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.

[22:12]  ³ tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.

[23:25]  ⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[18:11]  ⁵ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ⁶ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁷ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ⁸ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹⁰ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.