This passage occurs in the Revised Common Lectionary, Year C, most recently October 2016.
This is a small passage, but loaded with meaning! A little thing worth pointing out: The worshipers go up to worship and come back down. A reminder that worship isn't just like every other experience. We come into the presence of the living God. Like the tax-collector in this passage and Isaiah before him, this demands our confession!
αναβαινω (go up; 18:10) and καταβαινω (go down; 18:14); It is a small note, but it is interesting that the worshipers go up to worship and come down into their homes. Luke does not seem to use the language often (Jesus does go up into the mountain to pray in Luke 9:28) but this seems like something worth mentioning in our casual culture -- even the sinners must go up to worship.
τελονως (tax-collector; 18:10,11,13): The word tax-collector is used almost exclusively in the same breath as sinners. Tax-collectors (publicanus in Latin) were notorious for taking more than their fair share.
εξουθενεω (despise; 18:9): This word is not just reserved for tax-collectors, but Christians run into this problem...(See Rom. 14:3, 10; 1 Cor. 1:28; 6:4; 16:11; 2 Cor. 10:10)
δικαιοω (justify; 18:14): Lovely word for us Lutherans (and all Christians). A reminder, God justifies. Never used in the active sense correctly; by this I mean that in the Bible and in real life, we can try to justify ourselves, but finally, only God makes right. Even in James, when works do the making right, the person is still only passively justified! (See James 2:21-25). (There are times when the verb appears in the active voice; but this normally occurs when God speaking or the people asking for God to bring justice).
ιλασκομαι (have mercy on; Luke 14:13). A rare word in the NT; only mentioned as verb in Hebrews 2:17. This word and its cousins are always a matter of intense debate: How do we translate the concept of appease/expiate for sins? What does Paul means by this in Romans 3:25?? What is interesting here is that the person does not offer a sacrifice of bulls (see Deut 21.8) or any animal following Old Testament codes, but simply a broken and contrite heart, recalling Psalm 51
υψοω (exalt; 18:14) The word here, interestingly, is used in Luke 1:52; God promises to exalt the humble! (And again in Luke 14:11, an almost copy of 18:14). Luke uses this word in an adjective form (exalted) quite frequently to refer to God.
Grammar review: Substantive participles
These are the easiest participles to translate. You get definite article+participle.
The one/ones who do X.
The only thing that can trip you up is that occasionally you will get other words around them and in between them like: "de" or "pas" (all).
So: o δε ακουσας (Luke 18:23) is simply
The one who listens.
Luke 18:14 λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου παρ' εκεινον οτι πας ο υψων εαυτον ταπεινωθησεται, ο δε ταπεινων εαυτον υψωθησεται
NRS Luke 18:14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."
See also Luke 14:11 for the almost same sentence!
First step is to divide this sentence into three parts:
1) λεγω υμιν
2) κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου παρ' εκεινον
3) οτι πας ο υψων εαυτον ταπεινωθησεται, ο δε ταπεινων εαυτον υψωθησεται
How did I decide on this breakdown? Well, the comma and dot (semicolon essentially) suggest this. οτι (hoti) is a conjunction that also tells you as a reader that a new clause is starting
1) λεγω υμιν: Simple interjection -- I am saying to you.
2) κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου παρ' εκεινον -- this is a big one, so let's break this down. Take the low hanging fruit first:
εις τον οικον αυτου: Into his house. εις takes the accusative case; αυτουis genitive to describe the relationship of the house to the man. Simply translate with "of" as in "into the house of him." Or more elegantly, "into his house"
note: I had translated this small phrase incorrectly. Here are my revised comments:
The word "para" can mean "alongside of." Some have then pushed this phrase (including NT scholar Amy Jill-Levine) to argue for the translation, "Justified, he went into his house along with the other one" arguing that the justification to which Jesus refers is given to both the pharisee and the publican. I'd like to argue this is not the best translation, but rather "as opposed to the other one" as it is usually translated, is the preferred translation.
First, in terms of textual criticisms, there are a few different traditions in the manuscripts regarding this passage. The other variants add in (or replace para with) η meaning "rather." If you have a variety of manuscripts, it seems more logical, at least to me, that people would replace words with synonyms, than words that would signify an entirely different ending to the parable.
Second, grammatically para in the accusative suggests a parallel position -- an "adjacent comparison of reference" in the words of my-becoming-friend Matthew Frost. Any time you have para+accusative in the New Testament, para refers to someone living along a water body or it refers to something in opposition to something else. I.e., comparison is the function of the preposition in the New Testament when used with the accusative.
Third, prepositions are hard to nail down...so let's even say we agreed that the changes from παρα to η were cover-ups of the uncomfortable nature of the story...and that this should mean "along with." At this point, para ekeinon appears after the prepositional phrase "into his house" and not "justified" suggesting that this phrase would be modifying with "into the house" or functioning as an adverb for the main verb (went down.) In short, at best, you could argue that the man walked along with each other. But this seems really counter intuitive to the story.
Fourth, the whole context -- the whole story -- is one of contrast. It seems entirely out of character to sandwich a moment of cooperation and grace in a story of over exaggerated contrast with a conclusion that says the outcomes are different for these different groups of people (the humble and the exalted).
Now...can you talk about how the pharisee is justified by grace and that in the Kingdom of God, both walk along side each other. Yes. But this is not a grammatical possibility for this story, although theologically always a a possibility!
Okay, so now you've got: κατεβη ουτος δεδικαιωμενος into his house as opposed to the other one.
The κατεβη is the east part: Simple means he/she/it went down, which makes sense because you have "into his house" and also, earlier the Greek says they went up to worship (vs 9).
The ουτος is a bit trickier because you don't see it that much. It simply means this/that. If Jesus had used "autos" it would have simply read: "He went down" By using ουτος Jesus can say, "This very one" adding a bit of emphasis.
Now you've got: "This very one went down into his house from there." You can officially tackle the participle! Which in this case means "being made righteous," or "being justified." A circumstantial participle to boot...So he did all of this going down under the circumstance of being justified.
So, let's put this all together: "This very one, having been made righteous, went down into this house unlike the other one.
Now we come to the last part of the sentence:
3) οτι πας ο υψων εαυτον ταπεινωθησεται, ο δε ταπεινων εαυτον υψωθησεται
Basically you have a little parallel going here:
substantive participle+infinitive; substantive participle + infinitive
So you get, "all who do X, then Y; all who do Y, then X."
(See above for substantive participle translation)
All who exalt themselves will be humbled; all who humble themselves will be exalted.