Isaiah 65:5

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

Zephaniah 3:11

3:11 In that day you ¹  will not be ashamed of all your rebelliousness against me, ² 

for then I will remove from your midst those who proudly boast, ³ 

and you will never again be arrogant on my holy hill.

Luke 15:28-30

15:28 But the older son ⁴  became angry ⁵  and refused ⁶  to go in. His father came out and appealed to him, 15:29 but he answered ⁷  his father, ‘Look! These many years I have worked like a slave ⁸  for you, and I never disobeyed your commands. Yet ⁹  you never gave me even a goat ¹⁰  so that I could celebrate with my friends! 15:30 But when this son of yours ¹¹  came back, who has devoured ¹²  your assets with prostitutes, ¹³  you killed the fattened calf ¹⁴  for him!’

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹⁵  ‘God, I thank ¹⁶  you that I am not like other people: ¹⁷  extortionists, ¹⁸  unrighteous people, ¹⁹  adulterers – or even like this tax collector. ²⁰ 

[3:11]  ¹ sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.

[3:11]  ² tn Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.”

[3:11]  ³ tn Heb “the arrogant ones of your pride.”

[15:28]  ⁴ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ⁵ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ⁶ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ⁷ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ⁸ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ⁹ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ¹⁰ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[15:30]  ¹¹ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹² sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ¹³ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ¹⁴ sn See note on the phrase “fattened calf” in v. 23.

[18:11]  ¹⁵ 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]  ¹⁶ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁷ 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]  ¹⁸ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

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

[18:11]  ²⁰ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.