Luke 12:26

12:26 So if ¹  you cannot do such a very little thing as this, why do you worry about ²  the rest?

Luke 24:9

24:9 and when they returned from the tomb they told all these things to the eleven ³  and to all the rest.

Luke 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁴  also told this parable to some who were confident that they were righteous and looked down ⁵  on everyone else.

Luke 24:10

24:10 Now it was Mary Magdalene, ⁶  Joanna, ⁷  Mary the mother of James, and the other women with them who told these things to the apostles.

Luke 8:10

8:10 He ⁸  said, “You have been given ⁹  the opportunity to know ¹⁰  the secrets ¹¹  of the kingdom of God, ¹²  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ¹³ 

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹⁴  ‘God, I thank ¹⁵  you that I am not like other people: ¹⁶  extortionists, ¹⁷  unrighteous people, ¹⁸  adulterers – or even like this tax collector. ¹⁹ 

[12:26]  ¹ tn This is a first class condition in the Greek text.

[12:26]  ² tn Or “why are you anxious for.”

[24:9]  ³ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[18:9]  ⁵ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁶ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[24:10]  ⁷ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ⁸ sn On Joanna see Luke 8:1-3.

[8:10]  ⁹ tn Here δέ (de) has not been translated.

[8:10]  ¹⁰ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ¹¹ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ¹² tn Grk “the mysteries.”

[8:10]  ¹³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ¹⁴ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[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.