Luke 18:14

18:14 I tell you that this man went down to his home justified ¹  rather than the Pharisee. ²  For everyone who exalts ³  himself will be humbled, but he who humbles himself will be exalted.”

Luke 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁴  Jesus ⁵  told them a parable to show them they should always ⁶  pray and not lose heart. ⁷ 

Luke 2:4

2:4 So ⁸  Joseph also went up from the town of Nazareth ⁹  in Galilee to Judea, to the city ¹⁰  of David called Bethlehem, ¹¹  because he was of the house ¹²  and family line ¹³  of David.

Luke 2:6-8

2:6 While ¹⁴  they were there, the time came for her to deliver her child. ¹⁵  2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ¹⁶  and laid him in a manger, ¹⁷  because there was no place for them in the inn. ¹⁸ 

The Shepherds’ Visit

2:8 Now ¹⁹  there were shepherds ²⁰  nearby ²¹  living out in the field, keeping guard ²²  over their flock at night.

Job 5:11-13

5:11 he sets ²³  the lowly ²⁴  on high,

that those who mourn ²⁵  are raised ²⁶  to safety.

5:12 He frustrates ²⁷  the plans ²⁸  of the crafty ²⁹ 

so that ³⁰  their hands cannot accomplish

what they had planned! ³¹ 

5:13 He catches ³²  the wise in their own craftiness, ³³ 

and the counsel of the cunning ³⁴  is brought to a quick end. ³⁵ 

Job 34:24-28

34:24 He shatters the great without inquiry, ³⁶ 

and sets up others in their place.

34:25 Therefore, he knows their deeds,

he overthrows them ³⁷  in the night ³⁸ 

and they are crushed.

34:26 He strikes them for their wickedness, ³⁹ 

in a place where people can see, ⁴⁰ 

34:27 because they have turned away from following him,

and have not understood ⁴¹  any of his ways,

34:28 so that they caused ⁴²  the cry of the poor

to come before him,

so that he hears ⁴³  the cry of the needy.

Psalms 107:40-41

107:40 He would pour ⁴⁴  contempt upon princes,

and he made them wander in a wasteland with no road.

107:41 Yet he protected ⁴⁵  the needy from oppression,

and cared for his families like a flock of sheep.

Psalms 113:6-8

113:6 He bends down to look ⁴⁶ 

at the sky and the earth.

113:7 He raises the poor from the dirt,

and lifts up the needy from the garbage pile, ⁴⁷ 

113:8 that he might seat him with princes,

with the princes of his people.

Ecclesiastes 4:14

4:14 For he came out of prison ⁴⁸  to become king,

even though he had been born poor in what would become his ⁴⁹  kingdom.

Ezekiel 17:24

17:24 All the trees of the field will know that I am the Lord.

I make the high tree low; I raise up the low tree.

I make the green tree wither, and I make the dry tree sprout.

I, the Lord, have spoken, and I will do it!’”

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁵⁰  of David.

I will seal its ⁵¹  gaps,

repair its ⁵²  ruins,

and restore it to what it was like in days gone by. ⁵³ 

Mark 6:3

6:3 Isn’t this the carpenter, the son ⁵⁴  of Mary ⁵⁵  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

James 1:9-10

1:9 Now the believer ⁵⁶  of humble means ⁵⁷  should take pride ⁵⁸  in his high position. ⁵⁹  1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ⁶⁰ 

James 4:10

4:10 Humble yourselves before the Lord and he will exalt you.

[18:14]  ¹ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ² tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ³ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:1]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁶ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁷ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[2:4]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ⁹ sn On Nazareth see Luke 1:26.

[2:4]  ¹⁰ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ¹¹ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ¹² sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ¹³ tn Or “family,” “lineage.”

[2:6]  ¹⁴ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:6]  ¹⁵ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[2:7]  ¹⁶ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ¹⁷ tn Or “a feeding trough.”

[2:7]  ¹⁸ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:8]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ²⁰ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ²¹ tn Grk “in that region.”

[2:8]  ²² tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[5:11]  ²³ tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”

[5:11]  ²⁴ tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”

[5:11]  ²⁵ tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).

[5:11]  ²⁶ tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.

[5:12]  ²⁷ tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).

[5:12]  ²⁸ tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).

[5:12]  ²⁹ tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.

[5:12]  ³⁰ tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).

[5:12]  ³¹ tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.

[5:13]  ³² tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug – they are only wise in their own eyes.

[5:13]  ³³ sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19.

[5:13]  ³⁴ tn The etymology of נִפְתָּלִים (niftalim) suggests a meaning of “twisted” (see Prov 8:8) in the sense of tortuous. See Gen 30:8; Ps 18:26 [27].

[5:13]  ³⁵ tn The Niphal of מָהַר (mahar) means “to be hasty; to be irresponsible.” The meaning in the line may be understood in this sense: The counsel of the wily is hastened, that is, precipitated before it is ripe, i.e., frustrated (A. B. Davidson, Job, 39).

[34:24]  ³⁶ tn Heb “[with] no investigation.”

[34:25]  ³⁷ tn The direct object “them” is implied and has been supplied in the translation for clarity.

[34:25]  ³⁸ tn The Hebrew term “night” is an accusative of time.

[34:26]  ³⁹ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

[34:26]  ⁴⁰ tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.

[34:27]  ⁴¹ tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence” – i.e., successful with God.

[34:28]  ⁴² tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

[34:28]  ⁴³ tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

[107:40]  ⁴⁴ tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.

[107:41]  ⁴⁵ tn Heb “set on high.”

[113:6]  ⁴⁶ tn Heb “the one who makes low to see.”

[113:7]  ⁴⁷ sn The language of v. 7 is almost identical to that of 1 Sam 2:8.

[4:14]  ⁴⁸ tn Heb “came from the house of bonds.”

[4:14]  ⁴⁹ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[9:11]  ⁵⁰ tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).

[9:11]  ⁵¹ tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.

[9:11]  ⁵² tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

[9:11]  ⁵³ tn Heb “and I will rebuild as in days of antiquity.”

[6:3]  ⁵⁴ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ⁵⁵ sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[1:9]  ⁵⁶ tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[1:9]  ⁵⁷ tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  ⁵⁸ tn Grk “let him boast.”

[1:9]  ⁵⁹ tn Grk “his height,” “his exaltation.”

[1:10]  ⁶⁰ tn Grk “a flower of grass.”