Job 18:3

18:3 Why should we be regarded as beasts,

and considered stupid ¹  in your sight?

Luke 15:30

15:30 But when this son of yours ²  came back, who has devoured ³  your assets with prostitutes, ⁴  you killed the fattened calf ⁵  for him!’

Luke 18:9-12

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁶  also told this parable to some who were confident that they were righteous and looked down ⁷  on everyone else. 18:10 “Two men went up ⁸  to the temple to pray, one a Pharisee ⁹  and the other a tax collector. ¹⁰  18:11 The Pharisee stood and prayed about himself like this: ¹¹  ‘God, I thank ¹²  you that I am not like other people: ¹³  extortionists, ¹⁴  unrighteous people, ¹⁵  adulterers – or even like this tax collector. ¹⁶  18:12 I fast twice ¹⁷  a week; I give a tenth ¹⁸  of everything I get.’

James 2:2-3

2:2 For if someone ¹⁹  comes into your assembly ²⁰  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, 2:3 do you pay attention to the one who is finely dressed and say, ²¹  “You sit here in a good place,” ²²  and to the poor person, “You stand over there,” or “Sit on the floor”? ²³ 

[18:3]  ¹ tn The verb נִטְמִינוּ (nitminu) has been explained from different roots. Some take it from תָּמֵא (tame’, “to be unclean”), and translate it “Why should we be unclean in your eyes?” Most would connect it to טָמַם (tamam, “to stop up”), meaning “to be stupid” in the Niphal. Another suggestion is to follow the LXX and read from דָּמַם (damam, “to be reduced to silence”). Others take it from דָּמָּה (damah) with a meaning “to be like.” But what is missing is the term of comparison – like what? Various suggestions have been made, but all are simply conjectures.

[15:30]  ² sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ³ 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]  ⁴ 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]  ⁵ sn See note on the phrase “fattened calf” in v. 23.

[18:9]  ⁶ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁷ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ⁸ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ⁹ sn See the note on Pharisees in 5:17.

[18:10]  ¹⁰ sn See the note on tax collectors in 3:12.

[18:11]  ¹¹ 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]  ¹² sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹³ 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]  ¹⁴ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁵ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹⁶ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ¹⁷ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ¹⁸ tn Or “I tithe.”

[2:2]  ¹⁹ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ²⁰ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[2:3]  ²¹ tn Grk “and you pay attention…and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2-4 form one long sentence.

[2:3]  ²² tn Or “sit here, please.”

[2:3]  ²³ tn Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (NAB, NIV, NRSV).