Luke 4:9

4:9 Then ¹  the devil ²  brought him to Jerusalem, ³  had him stand ⁴  on the highest point of the temple, ⁵  and said to him, “If ⁶  you are the Son of God, throw yourself down from here,

Luke 7:38

7:38 As ⁷  she stood ⁸  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁹  wiped them with her hair, ¹⁰  kissed ¹¹  them, ¹²  and anointed ¹³  them with the perfumed oil.

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 

Luke 18:13

18:13 The tax collector, however, stood ²⁰  far off and would not even look up ²¹  to heaven, but beat his breast and said, ‘God, be merciful ²²  to me, sinner that I am!’ ²³ 

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²⁴  to the poor, and if ²⁵  I have cheated anyone of anything, I am paying back four times as much!”

Luke 23:35

23:35 The people also stood there watching, but the rulers ridiculed ²⁶  him, saying, “He saved others. Let him save ²⁷  himself if ²⁸  he is the Christ ²⁹  of God, his chosen one!”

[4:9]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ² tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁴ tn Grk “and stood him.”

[4:9]  ⁵ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁶ tn This is another first class condition, as in v. 3.

[7:38]  ⁷ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁸ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁹ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ¹⁰ tn Grk “with the hair of her head.”

[7:38]  ¹¹ tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:38]  ¹² tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ¹³ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[18:11]  ¹³ 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]  ¹⁴ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁵ 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]  ¹⁶ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁷ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

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

[18:13]  ¹⁹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ²⁰ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²¹ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²² tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[19:8]  ²⁵ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ²⁶ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[23:35]  ³¹ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ³² sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ³³ tn This is a first class condition in the Greek text.

[23:35]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”