¹ E.g., A. PLUMMER, Gospel According to S. Luke (ICC; Edinburgh ⁴1913) 416: "...this preface is the Evangelist's"; E. ELLIS, The Gospel of Luke (London 1966) 214: "Luke introduces (9) and concludes (14b) the story"; G. SCHNEIDER, Evangelium nach Lukas 2 (Gütersloh 1977) 363 : "Lukas hat das Gleichnis (18,10-14a) "gerahmt'"; J. FITZMYER, The Gospel According to Luke (AB 28a; Garden City 1983) 1183:"Luke has provided the introductory v. 9, which is written in characteristically Lucan style (see J. JEREMIAS. Die Sprache, 272; Cf. HST 193, 335)"; G. ROSSÉ, Il Vangelo di Luca (Roma 1992) 691: "Luca ha preso la parabola dalla tradizione propria, inquadrandola in una introduzione (v.9) e una conclusione (v.14b) redazionali, reinterpretandola così per i suoi lettori".

² ELLIS, Luke, 214: "...one is tempted to think that he [Luke] heard it first as a 'Jesus tradition' related by Paul".

³ There are various opinions regarding v. 14b. For instance, ELLIS, Luke, 216 suggests: "14b ... perhaps an independent saying of Jesus". W. WIEFEL, Das Evangelium nach Lukas (THkNT 3; Berlin 1988) 317 considers 14b to be not from Jesus, and "eine Zufügung"; E. KLOSTERMANN, Das Lukasevangelium (HXNT 5; Tübingen ³1975) 181: "ein Zusatz". I. MARSHALL, The Gospel of Luke (Grand Rapids, Michigan 1978) 681: "The comment may belong organically here". J. ERNST, Das Evangelium nach Lukas (RNT; Regengsburg 1976) 498: "Der verallgemeinernde Schlusssatz ... dürfte auf das Konto der Redaktion gehen...". PLUMMER, Luke, 420, asks: "Why is it assumed that Jesus did not repeat his sayings?" M.-J. LAGRANGE, Evangile selon Saint Luc (Paris 1948) 478: "Notre-Seigneur ... a sans doute prononcé plus d'une fois cette sentence (xiv,ll; M'I'. xxiii,12) qui est très bien appropriée... ". J. SCHMID, Das Evangelium nach Lukas (RNT 3; Regensburg ⁴1960) 283: "v. 14b spricht also nicht die Moral der Parabel aus und ist zu ihrer Vollständigkeit nicht notwendig, und darum auch kein ursprünglicher Bestandteil von ihr" (an opinion repeated word-for-word in ERNST, Lukas, 498). FITZMYER, Luke, 1183: "...it seems more likely that he [Luke] left standing a more generic conclusion to the parable which was already present in "L"; SCHNEIDER, Evangelium, 365 agrees with this.

⁴ B. SCOTT, Hear Then the Parable (Minneapolis 1989) 97.

⁵ L.F. GARCÍA-VIANA, Evangelio según San Lucas (MNT 3; Salamanca 1989)169 speaks of "El fariseo, que hace más de lo que exigía la ley…". MARSHALL, Luke, 677 describes the Pharisee as exceeding the requirements of the OT Law"; 679, "going beyond legal requirements". ELLIS, Luke, 215: "The Pharisee greatly exceeded ,the normal requirements...". PLUMMER, Luke, 418 speaks of "supererogation".

⁶ PLUMMER, Luke, 417: There is no hint that he was lying in acquitting himself of gross and flagrant crimes"; on the other hand Plummer will also say: "There is no prayer, even in form... And only in form is this utterance a thanksgiving". ELLIS, Luke, 215: "These were sincere convictions...". ROSSÉ, Luca, 695: "… il fariseo sa… questa sua vita così impeccabile... è un dono di Dio; e per questo ringrazia". SCHNEIDER, Lukas, 364: "Es ist kaum ein ostentatives Beten gedacht... es zählt in V 11b unterlassene Sünden und in V 12 Leistungen auf. Der Pharisäer wird nicht karikiert... Er dankt Gott für seine Frömmigkeit". ERNST, Lukas, 146: "Der Pharisäer war in der Tat fromm". E. LINNEMANN Gleichnisse Jesu (Göttingen ⁷1978) 65: "Wir dürfen es auch nicht als hochmütige Verachtung ansehen, wenn er sagt: 'Ich danke Dir, Gott, dass ich nicht bin wie...'; "ein echter Dankgebet für Gottes gnädige Führung".

⁷ MARSHALL, Luke, 680: "The breast or heart is regarded as the seat of sin, and hence the act [of beating upon it] is one of grief or contrition".

⁸ But we are warned by J. NOLLAND, Luke 9:21–18:34 (WBC 35 B; Dallas 1993) 877: "In ways that are at first not easy to put one's finger on, something seems not quite right".

⁹ ROSSÉ, Luca, 693: "Con questo versetto [v. 9]... l'evangelista orienta il giudizio del lettore verso un'interpretazione moralizzante della parabola". SCOTT, Parable, 94: "Without Luke"s introduction a hearer would not automatically and initially think of the Pharisee as a negative caricature". Contrary to seeing Luke's introductory verse as determining the sense of the parable, EVANS, Luke, 641: "As with some other Lukan parables the picture is somewhat blurred by the introduction and conclusion, which may represent Lukes own deductions from the story".

¹⁰ J. ERNST, Lukas (Düsseldorf 1985) 146: "Der reuige Sünder ist der Mann des Evangeliums, der selbstgerechte Pharisäer hat nur noch der Wert einer Kontrastfigur". While this may be the case if one considers the parable without the introductory v. 9, and while this may be the case if one considers what attitude is most consistent with the Gospel and Acts and most praised, I believe that from a narratological point of view v. 9 has altered the roles of the two men at prayer, so that emphasis is placed more heavily on the figure of the Pharisee.

¹¹ Opinions here differ notably. KLOSTERMANN, Lukasevangelium, 179: "pros – wohl wie gewöhnlich 'zu', nicht 'gegen', auch nicht 'mit Rücksicht auf'". Evans, Luke, 642: "to whom... with reference to... against whom". MARSHALL, Luke, 678: "Pros may indicate the persons to whom the parable is addressed (Klostermann) or possibly the people 'against' whom it is directed (20:19)". FITZMYER, Luke, 1185: "Possibly one should translate pros + acc. in this instance as 'against some'. LAGRANGE, Luc, 475: "Pros ne signifie pas 'contre' ".

¹² NOLLAND, Luke, 875: "...centrally, not necessarily exclusively of certain of the Pharisees". ROSSÉ, Luca, 692: "L'evangelista racconta la parabola a chi è intimamente persuaso di essere giusto...".

¹³ MARSHALL, Luke, 678-679: "Pepoithotas eph' 'eautois is taken by Jeremias Parables 139, n.38, to mean that they trusted in themselves rather than in God; if so, hoti must be translated 'because', giving the reason for their self-confidence, rather than 'that', stating the content of their self-confidence"; cf. also EVANS, Luke, 642; contra, Klostermann, Lukasevangelium, 179: "...wohl nicht 'weil' "; M. GOULDER, Luke 2 (JSNTSS 20; Sheffield 1989) 669: "hardly 'because' ".

¹⁴ LAGRANGE, Luc, 475: "dikaioi: ceux qui observaient la Loi".

¹⁵ MARSHALL, Luke, 679: "robber, swindler".

¹⁶ MARSHALL, Luke, 679: "swindler, cheat".

¹⁷ Contra, L. SABOURIN, Il Vangelo di Luca (Roma 1995) 296: "Egli non esprime... l'intenzione di riparare ai torti commessi; qui l'insegnamento concerne l'attegiamento interiore necessario, da cui tutto il resto dipende".

¹⁸ Plummer, Luke, 416: "a strong word"; NOLLAND, Luke, 876: "disparaging and offhand dismissal..."; R. TANNEHILL, Luke (Nashville 1996) 266: "regarded others with contempt".

¹⁹ PLUMMER, Luke, 416: "all others"; FITZMYER, Luke, 1185: "all others".

²⁰ W. BAUER, A Greek-English Lexicon of the New Testament, tran. from the fourth German edition by W. ARNDT and F. GINGRICH (Chicago 1957) 277.

²¹ FITZMYER, Luke, 1187: "the rest of mankind".

²² PLUMMER, Luke, 419: "Here Christ once more claims to know the secrets both of man's heart and of God's judgments"; LAGRANGE, Luc, 475: "...Le Sauveur conforme ce verdict de la conscience en nous faisant connaître celui de Dieu".

²³ Not uncommon is the opinion of SCHNEIDER, Lukas, 364: "…so ist das Gleichnis im Sinne des Lukas zugleich eine Mahnung, die (reuigen) Sünder in der Gemeinde nicht zu verachten...".

²⁴ In the light of Luke's intent to contrast characteristics in v. 9, it seems justifiable to see here an example of an adversative kai: "Kai can be used even where there is actual contrast (at times 'and yet')", F. BLASS, A. DEBRUNNER, A Greek Grammar of the New Testament, ff. tran. from the ninth-tenth German edition by R. FUNK (Chicago 1961) #442(1), 227.

²⁵ Contra, FITZMYER, Luke, 1184: "We are never told what sin the Pharisee commits...".

²⁶ TANNEHILL, Luke, 266: "Even more clearly, the prayer shows that this Pharisee 'regarded others with contempt' "; the prayer shows this, it is my contention, only because or Luke's interpretation of it.

²⁷ EVANS, Luke, 642: "The further characteristic 'and despised others (='the rest')', is taken from v. 11, but is this only one feature of the parable, and that a subordinate one". In my view these last words are indefensible.

²⁸ ROSSÉ, Luca, 697: "[Il fariseo] associa il suo ringraziamento a Dio con il disprezzo degli altri uomini".