The Meaning of Luke 18:13 Explained

Luke 18:13

KJV: And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

YLT: And the tax-gatherer, having stood afar off, would not even the eyes lift up to the heaven, but was smiting on his breast, saying, God be propitious to me -- the sinner!

Darby: And the tax-gatherer, standing afar off, would not lift up even his eyes to heaven, but smote upon his breast, saying, O God, have compassion on me, the sinner.

ASV: But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be thou merciful to me a sinner.

KJV Reverse Interlinear

And  the publican,  standing  afar off,  would  not  lift up  so much as  [his] eyes  unto  heaven,  but  smote  upon  his  breast,  saying,  God  be merciful  to me  a sinner. 

What does Luke 18:13 Mean?

Study Notes

merciful i.e. propitiated.
sinner Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
merciful
Gr.hilaskomai, used in the Septuagint and N.T. in connection with the mercy-seat Exodus 25:17 ; Exodus 25:18 ; Exodus 25:21 ; Hebrews 9:5 . As an instructed Jew, the publican is thinking, not of mere mercy, but of the blood-sprinkled mercy seat.
"Propitiation," . His prayer might be paraphrased, "Be toward me as thou are when thou lookest upon the atoning blood." The Bible knows nothing of divine forgiveness apart from sacrifice. See Scofield " Matthew 26:28 ".
merciful i.e. propitiated.
sinner Sin.
goats
The two goats. The offering of the high priest for himself has no anti-type in Christ Hebrews 7:26 ; Hebrews 7:27 . The typical interest centres upon the two goats and the high priest. Typically
(1) all is done by the high priest Hebrews 1:3 "by Himself"), the people only bring the sacrifice; Matthew 26:47 ; Matthew 27:24 ; Matthew 27:25 .
(2) The goat slain (Jehovah's lot) is that aspect of Christ's work which vindicates the holiness and righteousness of God as expressed in the law Romans 3:24-26 and is expiatory.
(3) The living goat typifies that aspect of Christ's work which puts away our sins from before God Hebrews 9:26 ; Romans 8:33 ; Romans 8:34 .
(4) The high priest entering the holiest, typifies Christ entering "heaven itself" with "His own blood" for us Hebrews 9:11 ; Hebrews 9:12 . His blood makes that to be a "throne of grace," and "mercy seat" which else must have been a throne of judgment.
(5) For us, the priests of the New Covenant, there is what Israel never had, a rent veil Matthew 27:51 ; Hebrews 10:19 ; Hebrews 10:20 . So that, for worship and blessing, we enter, in virtue of His blood, where He is, into the holiest; Hebrews 4:14-16 ; Hebrews 10:19-22 . The atonement of Christ, as interpreted by the O.T. sacrificial types, has these necessary elements:
(1) It is substitutionary--the offering takes the offerer's place in death.
(2) The law is not evaded but honored--every sacrificial death was an execution of the sentence of the law.
(3) The sinlessness of Him who bore our sins is expressed in every animal sacrifice--it must be without blemish.
(4) The effect of the atoning work of Christ is typified
(a) in the promises, "it shall be forgiven him"; and (b) in the peace-offering, the expression of fellowship--the highest privilege of the saint. (See Scofield " Exodus 29:33 ")
propitiation
Lit. a propitiatory sacrifice, through faith by his blood; (Greek - ἱλαστήριον , "place of propitiation)." The word occurs, 1 John 2:2 ; 1 John 4:10 as the trans. of hilasmos, "that which propitiates," "a propitiatory sacrifice." Hilasterion is used by the Septuagint, and Hebrews 9:5 for "mercy-seat." The mercy-seat was sprinkled with atoning blood in the day of atonement Leviticus 16:14 in token that the righteous sentence of the law had been (typically) carried out, so that what must else have been a judgment-seat could righteously be a mercy-seat; Hebrews 9:11-15 ; Hebrews 4:14-16 , a place of communion Exodus 25:21 ; Exodus 25:22 .
In fulfilment of the type, Christ is Himself the hilasmos, "that which propitiates," and the hilasterion, "the place of propitiation" --the mercy-seat sprinkled with His own blood-- the token that in our stead He so honoured the law by enduring its righteous sentence that God, who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses Romans 5:13 and the sins of believers under the old covenant (See Scofield " Exodus 29:33 ") and just in justifying sinners under the covenant. There is no thought in propitiation of placating a vengeful God, but of doing right by His holy law and so making it possible for Him righteously to show mercy.
remission passing over of sins done aforetime, i.e. since Adam. Cf. Hebrews 9:15 .
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

"This parable is really the parable of the two prayers. In those prayers appear two kinds of hearts, whose contrast is not only seen in the way they make their request, but also in the way they approach God." [1]
Literally the publican asked God to be propitious (Gr. hilaskomai) or satisfied. Since Jesus made propitiation (satisfaction) for the sins of humankind on the Cross no one needs to pray this prayer today. However when the tax collector prayed it propitiation through Jesus Christ"s blood was not yet available. It Isaiah , of course, permissible today to ask God to be merciful to us as sinners, but we need to remember that He has already done that through Jesus Christ. The good news of the gospel is that God is propitious (satisfied; cf. 1 John 2:2).
"Merciful" is a translation of the "... Greek hilaskomai, used in the Septuagint and N.T. in connection with the mercy seat ( Exodus 25:17-18; Exodus 25:21; Hebrews 9:5). An instructed Jew, the tax collector was thinking, not of mercy alone, but of the blood-sprinkled mercy seat ( Leviticus 16:5 ...). His prayer might be paraphrased, "Be toward me as thou art when thou lookest upon the atoning blood." The Bible knows nothing of divine forgiveness apart from sacrifice ..." [2]

Context Summary

Luke 18:9-17 - Those Whom God Accepts
We are taught here the spirit in which we should pray. Too many pray "with themselves." The only time that we may thank God for not being as others is when we attribute the contrast to His grace, 1 Timothy 1:12-14. Let it never be forgotten that those who will be justified and stand accepted before God are they who are nothing in their own estimate.
To be self-emptied and poor in spirit is the fundamental and indispensable preparation for receiving the grace of God. "Be propitiated to me" (r.v., margin), cried the publican. "There is a propitiation for our sins," is the answer of Hebrews 2:17, r.v. Each penitent counts himself the sinner, 1 Timothy 1:15. Bow yourself at the feet of Christ and He will lift you to His throne.
We think that children must grow up to become like us before they are eligible to the Kingdom. Nay, we must grow down to become like them, in simplicity, in humility and in faith. [source]

Chapter Summary: Luke 18

1  Of the importunate widow
9  Of the Pharisee and the tax collector
15  Of Children brought to Jesus
18  A ruler would follow Jesus, but is hindered by his riches
28  The reward of those who leave all for his sake
31  He foretells his death;
35  and restores a blind man to sight

Greek Commentary for Luke 18:13

Standing afar off [μακροτεν εστως]
Second perfect active participle of ιστημι — histēmi intransitive like στατεις — statheis above. But no ostentation as with the Pharisee in Luke 18:11. At a distance from the Pharisee, not from the sanctuary. [source]
Would not lift [ουκ ητελεν ουδε επαραι]
Negatives (double) imperfect of επαραι — thelō was not willing even to lift up, refused to lift Smote Imperfect active of ιλασκομαι — tuptō old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God.Be merciful (εχιλασκομαι — hilasthēti). First aorist passive imperative of τωι αμαρτωλωι — hilaskomai an old verb, found also in lxx and inscriptions (exhilaskomai Deissmann, Bible Studies, p. 224).A sinner The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all. [source]
Be merciful [εχιλασκομαι]
First aorist passive imperative of τωι αμαρτωλωι — hilaskomai an old verb, found also in lxx and inscriptions (exhilaskomai Deissmann, Bible Studies, p. 224). [source]
A sinner [tōi hamartōlōi)]
The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all. [source]
Standing [ἑστὼς]
In a timid attitude: merely standing not posturing as the Pharisee. See on Luke 18:11. [source]
Afar off. []
Some explain, from the sanctuary; others, from the Pharisee. [source]
Lift up his eyes []
As worshippers ordinarily. [source]
Be merciful [ἱλάσθητι]
Lit.,be propitiated. [source]
A sinner [τῷ ἁμαρτωλῷ]
With the definite article, “the sinner.” “He thinks about no other man” (Bengel).sa40 [source]

Reverse Greek Commentary Search for Luke 18:13

Luke 18:10 Prayed thus [ταυτα προσηυχετο]
Imperfect middle, was praying these things (given following).With himself (προς εαυτον — pros heauton). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God.I thank thee But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες — am-αρπαχ — haaretz or common people, because he was a man and not a woman.Extortioners (αρπαζω — harpages). An old word, η και — harpax from same root as ο τεος — harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.Or even As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Luke 18:10 Or even [τεος]
As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Luke 18:10 God [ho theos)]
Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Luke 18:10 I thank thee [ευχαριστω σοι]
But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες — am-αρπαχ — haaretz or common people, because he was a man and not a woman.Extortioners (αρπαζω — harpages). An old word, η και — harpax from same root as ο τεος — harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.Or even As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
John 13:24 Beckoneth [νευει]
Old verb to nod, in N.T. only here and Acts 24:10. They were all looking in surprise at each other. Tell us who it is of whom he speaketh Second aorist active imperative with indirect question Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him. Breast As in John 21:20; Luke 18:13 in place of κολπον — kolpon (John 13:23). This is the moment represented in Leonardo da Vinci‘s “Last Supper,” only he shows the figures like the monks for whom he painted it. [source]
Acts 23:2 Them that stood by him [τοις παρεστωσιν αυτωι]
Dative case of second perfect participle of παριστημι — paristēmi to place, and intransitive. See the same form in Acts 23:4 To smite him on the mouth (τυπτειν αυτου το στομα — tuptein autou to stoma). See Luke 12:45 and Luke 18:13. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul‘s self-assertion while on trial before his judges. “The act was illegal and peculiarly offensive to a Jew at the hands of a Jew” (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω — tuptō is also used). [source]
Acts 23:2 To smite him on the mouth [τυπτειν αυτου το στομα]
See Luke 12:45 and Luke 18:13. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul‘s self-assertion while on trial before his judges. “The act was illegal and peculiarly offensive to a Jew at the hands of a Jew” (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω — tuptō is also used). [source]
Romans 3:25 Propitiation [ἱλαστήριον]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Psalm 50:8-14,; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In John 3:14-17 Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Leviticus 23:27 Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (Leviticus 8:15,). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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[source]

Romans 5:8 While we were yet sinners [ετι αμαρτωλων οντων]
Genitive absolute again. Not because we were Jews or Greeks, rich or poor, righteous or good, but plain sinners. Cf. Luke 18:13, the plea of the publican, “μοι τωι αμαρτωλωι — moi tōi hamartōlōi f0).” [source]
Ephesians 3:14 I bow my knees [καμπτω τα γονατα μου]
He now prays whether he had at first intended to do so at Ephesians 3:1 or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luke 22:41; Acts 7:40; Acts 20:36; Acts 21:5), though standing is also frequent (Mark 11:25; Luke 18:11, Luke 18:13). [source]
Hebrews 2:17 Wherefore [οτεν]
Old relative adverb It behoved him Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 It behoved him [ωπειλεν]
Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 In all things [κατα παντα]
Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 8:12 Merciful [ιλεως]
Old Attic adjective for ιλαος — hilaos common in the lxx, only here in N.T., from which ιλασκομαι — hilaskomai comes (Luke 18:13). Will I remember no more Double negative ου μη — ou mē with first aorist passive subjunctive (volitive) of μιμνησκω — mimnēskō to recall. [source]
Hebrews 2:17 To be made like unto his brethren [τοις αδελποις ομοιωτηναι]
First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
James 4:9 Heaviness [κατήφειαν]
Properly, a casting down of the eyes. Compare Luke 18:13. Only here in New Testament. [source]
James 4:9 Be turned [μετατραπητω]
Second aorist passive imperative of μετατρεπω — metatrepō old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.Heaviness (κατηπειαν — katēpheian). Old word from κατηπης — katēphēs (of a downcast look, from κατα — kata παη — phaē eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T. [source]
James 4:9 Heaviness [κατηπειαν]
Old word from κατηπης — katēphēs (of a downcast look, from κατα — kata παη — phaē eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T. [source]
James 4:9 Mourn [πεντησατε]
First aorist active imperative of πεντεω — pentheō old verb from πεντος — penthos (mourning, James 4:9), as in Matthew 5:4. Often in N.T. joined as here with κλαιω — klaiō to weep (Mark 16:10; Luke 6:25). A call to the godly sorrow spoken of in 2 Corinthians 7:10 (Mayor), like an O.T. prophet.Weep (κλαυσατε — klausate). First aorist active imperative of κλαιω — klaiō (γελως — gelōs). Old word from Homer down, only here in N.T. as γελαω — gelaō to laugh (opposite of κλαιω — klaiō), in N.T. only in Luke 6:21, Luke 6:25, but καταγελαω — katagelaō in Luke 8:53 (Mark 5:40; Matthew 9:24).Be turned Second aorist passive imperative of μετατρεπω — metatrepō old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.Heaviness (κατηπειαν — katēpheian). Old word from κατηπης — katēphēs (of a downcast look, from κατα — kata παη — phaē eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T. [source]
1 John 2:2 The propitiation [ἱλασμός]
Only here and 1 John 4:10. From ἱλάσκομαι toappease, to conciliate to one's self, which occurs Luke 18:13; Hebrews 2:17. The noun means originally an appeasing or propitiating, and passes, through Alexandrine usage, into the sense of the means of appeasing, as here. The construction is to be particularly noted; for, in the matter of ( περί ) our sins; the genitive case of that for which propitiation is made. In Hebrews 2:17, the accusative case, also of the sins to be propitiated. In classical usage, on the other hand, the habitual construction is the accusative (direct objective case), of the person propitiated. So in Homer, of the gods. Θεὸν ἱλάσκεσθαι is to make a God propitious to one. See “Iliad,” i., 386,472. Of men whom one wishes to conciliate by divine honors after death. So Herodotus, of Philip of Crotona. “His beauty gained him honors at the hands of the Egestaeans which they never accorded to any one else; for they raised a hero-temple over his grave, and they still propitiate him ( αὐτὸν ἱλάσκονται ) with sacrifices” (v., 47). Again, “The Parians, having propitiated Themistocles ( Θεμιστοκλέα ἱλασάμενοι ) with gifts, escaped the visits of the army” (viii., 112). The change from this construction shows, to quote Canon Westcott, “that the scriptural conception of the verb is not that of appeasing one who is angry, with a personal feeling, against the offender; but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship. Such phrases as 'propitiating God,' and God 'being reconciled' are foreign to the language of the New Testament. Man is reconciled (2 Corinthians 5:18sqq.; Romans 5:10sq.). There is a propitiation in the matter of the sin or of the sinner.” [source]
1 John 2:2 The propitiation [ιλασμος]
Late substantive from ιλασκομαι — hilaskomai (Luke 18:13; Hebrews 2:17), in lxx, Philo, Plutarch, in N.T. only here and 1 John 4:10. Christ himself is the means of propitiation for It is possible to supply the ellipsis here of των αμαρτιων — tōn hamartiōn (the sins of) as we have it in Hebrews 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (1 John 5:19). At any rate, the propitiation by Christ provides for salvation for all (Hebrews 2:9) if they will only be reconciled with God (2 Corinthians 5:19-21). [source]
Revelation 15:6 Girt [περιεζωσμενοι]
Perfect passive participle of περιζωννυω — perizōnnuō See Revelation 1:13 for both participles. For στητος — stēthos (breast) see Luke 18:13. [source]
Revelation 15:6 The seven angels [οι επτα αγγελοι]
Those in Revelation 15:1.The seven plagues (τας επτα πληγας — tas hepta plēgas). The bowls are not given them till Revelation 15:7.Arrayed Perfect passive participle of ενδυω — enduō precious stone pure and bright Accusative case retained with verb of clothing as so often, literally “with a stone pure bright.” For both adjectives together see Revelation 19:8, Revelation 19:14. Some MSS. read λινον — linon (linen). For λιτον — lithon see Revelation 17:4; Revelation 18:16; Ezekiel 28:13.Girt (περιεζωσμενοι — periezōsmenoi). Perfect passive participle of περιζωννυω — perizōnnuō See Revelation 1:13 for both participles. For στητος — stēthos (breast) see Luke 18:13.With golden girdles Accusative case after the perfect passive participle περιεζωσμενοι — periezōsmenoi as in Revelation 1:13. [source]
Revelation 15:6 Arrayed [ενδεδυμενοι]
Perfect passive participle of ενδυω — enduō precious stone pure and bright Accusative case retained with verb of clothing as so often, literally “with a stone pure bright.” For both adjectives together see Revelation 19:8, Revelation 19:14. Some MSS. read λινον — linon (linen). For λιτον — lithon see Revelation 17:4; Revelation 18:16; Ezekiel 28:13.Girt (περιεζωσμενοι — periezōsmenoi). Perfect passive participle of περιζωννυω — perizōnnuō See Revelation 1:13 for both participles. For στητος — stēthos (breast) see Luke 18:13.With golden girdles Accusative case after the perfect passive participle περιεζωσμενοι — periezōsmenoi as in Revelation 1:13. [source]

What do the individual words in Luke 18:13 mean?

- But the tax collector afar off standing not was willing not even the eyes to lift up to - heaven but was striking the breast of himself saying - God be merciful to me the sinner
δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν ἀλλ’ ἔτυπτεν τὸ στῆθος αὐτοῦ λέγων Θεός ἱλάσθητί μοι τῷ ἁμαρτωλῷ

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
τελώνης  the  tax  collector 
Parse: Noun, Nominative Masculine Singular
Root: τελώνης  
Sense: a renter or farmer of taxes.
μακρόθεν  afar  off 
Parse: Adverb
Root: μακρόθεν  
Sense: from afar, afar.
ἑστὼς  standing 
Parse: Verb, Perfect Participle Active, Nominative Masculine Singular
Root: ἵστημι  
Sense: to cause or make to stand, to place, put, set.
ἤθελεν  was  willing 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
οὐδὲ  not  even 
Parse: Adverb
Root: οὐδέ  
Sense: but not, neither, nor, not even.
ὀφθαλμοὺς  eyes 
Parse: Noun, Accusative Masculine Plural
Root: ὀφθαλμός  
Sense: the eye.
ἐπᾶραι  to  lift  up 
Parse: Verb, Aorist Infinitive Active
Root: ἐπαίρω  
Sense: to lift up, raise up, raise on high.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
οὐρανόν  heaven 
Parse: Noun, Accusative Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ἔτυπτεν  was  striking 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: τύπτω  
Sense: to strike, beat, smite.
στῆθος  breast 
Parse: Noun, Accusative Neuter Singular
Root: στῆθος  
Sense: the breast.
αὐτοῦ  of  himself 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
  - 
Parse: Article, Vocative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεός  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἱλάσθητί  be  merciful 
Parse: Verb, Aorist Imperative Passive, 2nd Person Singular
Root: ἱλάσκομαι  
Sense: to render one’s self, to appease, conciliate to one’s self.
μοι  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἁμαρτωλῷ  sinner 
Parse: Adjective, Dative Masculine Singular
Root: ἁμαρτωλός  
Sense: devoted to sin, a sinner.